Ratnagiri plates of Mahāśivagupta Karṇa year 6

Editor: Amandine Wattelier-Bricout.

Identifier: DHARMA_INSSomavamsin00031.

Language: Sanskrit.

Repository: Somavaṁśin (tfb-somavamsin-epigraphy).

Version: 2024-09-09 18:34 (0598937), last modified 2024-07-25 19:02 (9a86e91).

Edition

Logical
Physical
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I. Śārdūlavikrīḍita

jyotsnā-śāli-samr̥ddhi-bhūḥ kumudinī-hāsaika-sampādanā

-dhūrtto dhūrjja¿t?⟨ṭ⟩i-mauli-sau⟨2⟩dha-vasatiḥ pīyūṣa-dhārā-gr̥haṁ|

tārāntaḥpura-nāyako rati-pateḥ śastraika-¿s?⟨ś⟩āṇopalaḥ

kṣī⟨3⟩rodārṇṇava-nandano vi{r}jayate devaḥ suddhādīdhitiḥ||

II. Vasantatilakā

Asyānvaye mahati sāndra-tamaḥ-kalaṅka-

-vi⟨4⟩cchāya-dig-valaya-mārjjana-¿kūrccha?⟨kr̥cchra⟩kasya|

Utpedire sakala-sad-guṇa-janma-kandāḥ

kundāvadāta-ya⟨5⟩śaso ja{r}gatī-bhujas te||

III. Śārdūlavikrīḍita

rājābhūj janamejayo ’tha nr̥patir jjāto yayātis tataḥ

śrīmā⟨6⟩N bhīmaratho ’bhavat tad-anu ca kṣmā-cakra-rakṣā-maṇiḥ|

Aṣṭāsv eva dig-antareṣu vijaya-stambhāva⟨7⟩li-¿hu?⟨ccha⟩dmanā

hr̥cchalyāni diśa-bhujām api samāropyanta yai¡ḥ!⟨r⟩ visphuṭaM||

IV. Śārdūlavikrīḍita

tasmād dharmmaratho mano⟨8⟩ratha-phalaṁ śītāṁśu-vaṁśa-śr¿ī?⟨i⟩yo

nistriṁśaika-sakhā śikhā-maṇir abhūn niḥśeṣa-bhūmī-bhujāṁ|

ya⟨9⟩smin dig-vijayāvatār¿a?⟨i⟩ṇi p¿ū?⟨u⟩rā vidveṣi-bh¿u?⟨ū⟩mībhujaḥ

prātiṣṭhanta dig-antaraṁ tadanu ca ⟨10⟩ sphītāś cam¿u?⟨ū⟩-reṇavaḥ||

V. Śārdūlavikrīḍita

setūpānta-vanāntare himavataḥ paryyanta-bhū-¿ś?⟨s⟩īmani

prāg-ambhodhi-ta⟨11⟩ṭī-vaneṣ¿a?⟨u⟩ kaṭake pūrvvetara-kṣṃā-bhr̥taḥ

yasyo¿ttāmyada?⟨ktaṁ pada⟩-rāti-rāja-yuvatī-niśvāsa-jhañjhā⟨12⟩nilā

-vyāsaṅga-svanad-antarāla-mukharair ggītaṁ yaśaḥ kīcakaiḥ||

VI. Śārdūlavikrīḍita

bhrātā tasya ¡v!⟨b⟩abhūva bhūtalapate⟨13⟩r bhūteśa-tulya-prabhaḥ

prakhyātaṁ kṣiti-bhūṣaṇaṁ naghuṣa Ity urvvīpatīnāṁ patiḥ|

yad-dor-daṇḍa-bhu⟨14⟩jaṅgamena vilasan-nistriṁ¿s?⟨ś⟩a-jihvā-bhr̥tā

pītās te paripan¿t?⟨th⟩i-pārthiva-camū-kaṇṭhāntare mārutā⟨15⟩ḥ||

VII. Śārdūlavikrīḍita

Atrāste kari-v¿a?⟨r̥⟩ndam unmadam iha prauḍho ’sti pañcānanaḥ

santy etāsu{|} jagad-druho giri-darī-ku⟨16⟩mbhīṣu kumbhīna¿ś?⟨s⟩āḥ|

snehād ity abhidhāya vr̥ddha-śavarī-varggeṇa ¡v!⟨b⟩addhāśruṇā

yad-vairi-pramadā-jano vana⟨17⟩bhuvaḥ sañcāram adhyāpitaḥ||

VIII. Vasantatilakā

tasyānujo nata-sa⟨ma⟩sta-sapatna-mauli

-ratnātsumātsalita-pāda-saro ⟨18⟩ ⟨ja-ro⟩ciḥ|

vidyā-nidhiḥ pratinidhir mmadhu¿ś?⟨s⟩ūdanasya

jāto ’tha viśva-vijayī nr̥patir yayātiḥ||

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IX. Upajāti

bhaṭair avaṣṭa¡v!⟨b⟩dham idaṁ narendrai⟨ḥ⟩

rāṣṭradvayaṁ ko¿ṣ?⟨s⟩alam utkalañ ca|

A-kaṇṭakaṁ sādhayataḥ samantād

bh¿ū?⟨u⟩ja-dva⟨20⟩yaṁ yasya kr̥tārtham āsīt||

X. Āryā

tasya tataḥ sukr̥ta-phalaṁ saphalīkr̥ta-loka-locanas tanayaḥ|

sama⟨21⟩jani guṇaika-sīmā śrīmān u⟨d⟩dyotakesarī nr̥patiḥ||

XI. Rathoddhatā

bhakti-d¿u?⟨ū⟩ra-nata-kuntala-skhalan

-mallikā-kusu⟨22⟩ma-dāma-rājayaḥ|

ḍhaukayanta Iva kīrtt¿ī?⟨i⟩-santatīr

yam praṇemur abhito mahī-bhujaḥ||

XII. Āryā

tanayas tasya na⟨23⟩masyan-narendra-maulīndranīla-maṇi-madhupaiḥ|

śr̥ṅgārita-pada-padmaḥ samajani janamejayo nr̥patiḥ||

XIII. Upajāti

⟨24⟩ kr̥pāṇa-dhārā-dhara-dhauta-v¿au?⟨ai⟩ri

-bhūpāla-kāntā-m¿a?⟨r̥⟩ganābhi-paṅkaḥ|

vasundharā-bhāra-mahā-dhur¿i?⟨ī⟩ṇa-

-doḥ-kāṇḍa⟨25⟩-nirbha⟨r⟩tsita-nāgarājaḥ||

XIV. Vaṁśastha

tatas tan¿u?⟨ū⟩jo manujottamo ’bhavat

purañjayo vairi-purañ-jayo nr̥paḥ⟨.⟩

namat-kṣi⟨26⟩tīś-ārccita-pāda-paṅkajaḥ

sphurat-sunāsīra-samāna-vikramaḥ||

XV. Rathoddhatā

gauḍa-ḍāhala-kaliṅga-vaṅga-jā

bhūbhu⟨27⟩jo bhujanivāritārayaḥ|

te ’pi yasya bhuja-sāra-śaṅkayā

kampamānam aniśam mano dadhu⟨28⟩ḥ||

XVI. Vasantatilakā

tasyānujo nija-bhujārjjita-śaurya-sūrya-

-prauḍha-prabhā-śamita-śatru-yaśaḥ-śaśāṅka⟨29⟩ḥ|

śrī-karṇṇa-deva-nr̥patiḥ kṣitipāla-mauli-

-saṁlīna-ratna-chaya-cum¡v!⟨b⟩ita-pāda-pīṭhaḥ||

XVII. Āryā

tribhuva⟨30⟩na-kuṭīra-paṭale sarpati nijakīya-kīrtti-vall¿i?⟨ī⟩yaṁ|

yasya samunnati-bhājaṁ bhuja-yuga-niḥśr¿i?⟨e⟩ṇi⟨31⟩kāṁ śritvā||

svasti| śrī-yayātinagarāt{a}| parama-māheśvara-parama-bhaṭṭāraka-mahārājādhi⟨32⟩rāja-parameśvara-soma-kula-tilaka-trikaliṅgādhipati-śrī-mahāśivagupta-rāja-devaḥ ⟨33⟩ kuśalī| Uttara-to¿ṣ?⟨s⟩alīya-vra(hmo?)-Aṭṭhāvīsa-khaṇḍa-saṁ-koṇā-grāmaḥ| Atastat{i}-khaṇḍīya-vrāhma⟨34⟩ṇān āp¿u?⟨ū⟩jya{|} samāhartr̥-sannidhātr̥-{|} niyuktādhikārika{|} dāṇḍapāśika-{|} piśuna-vetrikāvarodha⟨35⟩(ja)na-{|} rājñī-{|} rāṇaka{|} rājaputra-{|} rājavallabha-{|} bhogi-jana-pramukha-nivāsi-samasta-janapadān a ⟨36⟩ (nu)nayati vodhayati samājñāpayati⟨.⟩ viditam astu bhavatāṁ| yathāsmābhir ayaṅ grāmaḥ ⟨Page 2v⟩ ⟨37⟩ sa-jala-sthalaḥ| sa-garttoṣaraḥ{|} sāmra-madhūka-prabhr̥ti-nānā-vr̥kṣaḥ{|} sa-nidhiḥ{|} sopanidhi⟨38⟩ḥ{|} hasti-daṇḍa-{|} vara-valīvardda-{|} ciṭṭola-{|} AndhāruĀ{|} pratyandhāruĀ{|} Adattā-{|} padāti-jīvya-{|} A⟨39⟩ntarāvaḍḍi-{|} rintakāvaḍḍi-{|}vasāvakī-{|} viṣayālī-{|} ¿Ā?⟨A⟩hi-daṇḍa-{|} hala-daṇḍa-{|} vandha-daṇḍa-{|} vandāpanā⟨40⟩-{|} vijayavandāpanā-prabhr̥ti-nānā-mārggaṇī-sametā-bhaviṣyat-kara-sahitaḥ| sa-khaṇḍa-pālīyaḥ| ⟨41⟩ sarvva-vādhā-varjjitaḥ| sarvvoparikara-dāna-sahitaḥ| catuḥ-sīmāvacchinnaḥ| Utkaladeśīya-śrī⟨42⟩saloṇapura-mahāvihāra-vinirggatāyai| kā¿s?⟨ś⟩yapa-sa-gotrāyai| tryārṣa-pravarāyai| Udyama⟨43⟩tī-nāmnyāḥ pautryai| mahācīmāhūṇadev¿i?⟨ī⟩-nāmnyāḥ putryai| rāṇī-śrī-karppūraśrī-nāmn¿au?⟨yai⟩| sali⟨44⟩la-dhārā-purassaraṁ| Ācand⟨r⟩ārka-kṣiti-sama-kālopabhogārthaṁ| mātā-pitror ātmanaś ca pu⟨45⟩ṇya-yaśobhivr̥ddhaye| tāmra-śāsanenākarīkr̥tya| sampradatte Ity avagatya| samuci⟨46⟩ta-kara-bhāga-bhogam upanayadbhi⟨r⟩ bhavadbhiḥ sukhena prativastavyam iti| bhāvabhiś ca bhūpati⟨47⟩bhir ddattir iyam asmadīyā| dharmma-gauravād asmad-anuro¿v?⟨dh⟩āc ca sva-dattir ivānupālanīyā|| tathā ⟨48⟩ coktan dharmmaśāstre||

XVIII. Anuṣṭubh

vahubhi⟨r⟩ vasudhā dattā

rājabhiḥ sagarādibhiḥ|

yasya yasya yadā bhū⟨49⟩mi¿ḥ?⟨s⟩

tasya tasya tadā phalaṁ||

XIX. Anuṣṭubh

mā bhūd a-phala-śaṅkā vaḥ

para-datteti pārthivāḥ|

sva-d¿att?⟨ān⟩āt phala⟨50⟩m ānantyaṁ

para-dat⟨t⟩ānupālane||

XX. Anuṣṭubh

ṣaṣṭhiṁ varṣa-sahasrāṇi

svargge modati bhūmidaḥ|

Ākṣeptā ⟨51⟩ cānumantā ca

ca dvau tau naraka-gāminau||

XXI. Indravajrā

Agner apatyaṁ prathamaṁ s¿ū?⟨u⟩varṇṇaṁ

bhūr vvaiṣṇavī sūrya-s¿ū?⟨u⟩tā⟨52⟩ś ca gāvaḥ|

yaḥ kāñcanaṁ gāñ ca mahīñ ca dadyād{|}

dattās trayas tena bhavanti lokāḥ||

XXII. Anuṣṭubh

Āsphoṭa(ya)⟨53⟩nti pitaro

valgayanti pitāmahāḥ|

bhūmi-dātā kule jātaḥ

sa nas trātā bhaviṣyati||

XXIII. Anuṣṭubh

bhū(miṁ) ⟨54⟩ yaḥ pratigr̥hṇāti

yaś ca bhūmiṁ prayacchati|

Ubhau tau puṇya-karmmāṇau

niyataṁ svargga-gāmi(nau)||

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XXIV. Anuṣṭubh

taḍāgānāṁ sahasreṇa

vāja-peya-śatena ca|

gavāṁ koṭi-pradānena

bhūmi-harttā na śu⟨56⟩dhyati|

XXV. Anuṣṭubh

harat¿i?⟨e⟩ hārayed yas tu

manda-vuddhis tamo-vr̥taḥ|

sa vaddho vāruṇaiḥ

pāśais t¿ri?⟨ir⟩yag-yoniṁ ⟨57⟩ sa gacchati||

XXVI. Anuṣṭubh

sva-dattām para-dattām vā

yo haretta vasundharā⟨M⟩|

sa viṣṭhāyāṁ kr̥mi⟨r⟩ bhūt¿y?⟨v⟩ā

pitr̥bhiḥ saha ⟨58⟩ pacyate||

XXVII. Anuṣṭubh

gām eka⟨ṁ⟩ svarṇṇam ekāñ ca

bhūmer apy a⟨r⟩ddham aṅgulaṁ

haran ⟨na⟩rakam āpnoti

yāvad ā⟨b⟩hū ⟨59⟩ ta-sa⟨m⟩plava¿ḥ?⟨ṁ⟩

XXVIII. Śālinī

sāmānyo ’yaṁ dharmma-setu⟨r⟩ nnr̥{r}pāṇāṁ

kāle kāle pālanīyo bhavadbhiḥ|

sa⟨r⟩vvān etān{a} ⟨60⟩ bhāvinaḥ pārthivendrān

bhūyo bhūyo yācate rāmabhadraḥ||

XXIX. Puṣpitāgrā

Iti kamala-dalāmvu-vindu-lolā⟨ṁ⟩

⟨61⟩ śriyam anucintya manuṣya-jīvittañ ca⟨.⟩

sa-kalam idam udāhr̥tañ ca vuddhvā

na hi puruṣaiḥ para-kī⟨r⟩ttayo ⟨62⟩ vilopyāḥ|

XXX. Anuṣṭubh

(pa/ya)(hr̥/jr̥/ju)ṇḍa-maṇḍalāgreṇa

khaṇḍitair ahitair ayaṁ|

s¿ū?⟨u⟩nāsīro ’rthavān (puthyī/yuthyā)

pātre ya⟨63⟩tra vasundharā||

XXXI. Anuṣṭubh

yasya vuddhi-valāl lakṣmīr

eka-patnīva ta¿r?⟨t⟩sthitā⟨.⟩

sa śrīmān kr̥ṣṇadevo ’bhū⟨d⟩

bhūpa⟨64⟩teḥ sandhivigrahī||

XXXII. Anuṣṭubh

mahākṣapaṭalī śrīmān{a}

vīraś chittalladevakaḥ|

so līlikhaT ⟨65⟩ khalānanda

-nāśanas tāmra-śāsanaṁ||

parama-māheśvara-parama-bhaṭṭāraka-mahārājādhi⟨66⟩rāja-parameśvara-śrīmat-karṇṇa-rāja-devasya pravarddhamāna-vijaya-rājye| ¿saṭa?⟨ṣaṣṭha⟩-samvatsare| Ā⟨67⟩ś⟨v⟩ina-śudi-dvādaśyāṁ| Aṅke samvat{a} 6 Āśvina-śudi12 svarṇṇa-vīthi-prativaddha-(su/sva)nnahi-vijñāni⟨68⟩śaṅkhukena tāmra-śāsanam idam utkīrṇṇam iti⟨.⟩

⟨Page 1r⟩ 
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⟨1⟩ @  jyotsnā-śāli-samr̥ddhi-bhūḥ kumudinī-hāsaika-sampādanā -dhūrtto dhūrjja¿t?⟨ṭ⟩i-mauli-sau-
⟨2⟩ dha-vasatiḥ pīyūṣa-dhārā-gr̥haṁ| tārāntaḥpura-nāyako rati-pateḥ śastraika-¿s?⟨ś⟩āṇopalaḥ kṣī-
⟨3⟩ rodārṇṇava-nandano vi{r}jayate devaḥ suddhādīdhitiḥ||   Asyānvaye mahati sāndra-tamaḥ-kalaṅka- -vi-
⟨4⟩ cchāya-dig-valaya-mārjjana-¿kūrccha?⟨kr̥cchra⟩kasya| Utpedire sakala-sad-guṇa-janma-kandāḥ kundāvadāta-ya-
⟨5⟩ śaso ja{r}gatī-bhujas te||   rājābhūj janamejayo ’tha nr̥patir jjāto yayātis tataḥ śrīmā-
⟨6⟩ N bhīmaratho ’bhavat tad-anu ca kṣmā-cakra-rakṣā-maṇiḥ| Aṣṭāsv eva dig-antareṣu vijaya-stambhāva-
⟨7⟩ li-¿hu?⟨ccha⟩dmanā hr̥cchalyāni diśa-bhujām api samāropyanta yai¡ḥ!⟨r⟩ visphuṭaM||   tasmād dharmmaratho mano-
⟨8⟩ ratha-phalaṁ śītāṁśu-vaṁśa-śr¿ī?⟨i⟩yo nistriṁśaika-sakhā śikhā-maṇir abhūn niḥśeṣa-bhūmī-bhujāṁ| ya-
⟨9⟩ smin dig-vijayāvatār¿a?⟨i⟩ṇi p¿ū?⟨u⟩rā vidveṣi-bh¿u?⟨ū⟩mībhujaḥ prātiṣṭhanta dig-antaraṁ tadanu ca
⟨10⟩ sphītāś cam¿u?⟨ū⟩-reṇavaḥ||   setūpānta-vanāntare himavataḥ paryyanta-bhū-¿ś?⟨s⟩īmani prāg-ambhodhi-ta-
⟨11⟩ ṭī-vaneṣ¿a?⟨u⟩ kaṭake pūrvvetara-kṣṃā-bhr̥taḥ yasyo¿ttāmyada?⟨ktaṁ pada⟩-rāti-rāja-yuvatī-niśvāsa-jhañjhā-
⟨12⟩ nilā -vyāsaṅga-svanad-antarāla-mukharair ggītaṁ yaśaḥ kīcakaiḥ||   bhrātā tasya ¡v!⟨b⟩abhūva bhūtalapate-
⟨13⟩ r bhūteśa-tulya-prabhaḥ prakhyātaṁ kṣiti-bhūṣaṇaṁ naghuṣa Ity urvvīpatīnāṁ patiḥ| yad-dor-daṇḍa-bhu-
⟨14⟩ jaṅgamena vilasan-nistriṁ¿s?⟨ś⟩a-jihvā-bhr̥tā pītās te paripan¿t?⟨th⟩i-pārthiva-camū-kaṇṭhāntare mārutā-
⟨15⟩ ḥ||   Atrāste kari-v¿a?⟨r̥⟩ndam unmadam iha prauḍho ’sti pañcānanaḥ santy etāsu{|} jagad-druho giri-darī-ku-
⟨16⟩ mbhīṣu kumbhīna¿ś?⟨s⟩āḥ| snehād ity abhidhāya vr̥ddha-śavarī-varggeṇa ¡v!⟨b⟩addhāśruṇā yad-vairi-pramadā-jano vana-
⟨17⟩ bhuvaḥ sañcāram adhyāpitaḥ||   tasyānujo nata-sa⟨ma⟩sta-sapatna-mauli -ratnātsumātsalita-pāda-saro
⟨18⟩ ⟨ja-ro⟩ciḥ| vidyā-nidhiḥ pratinidhir mmadhu¿ś?⟨s⟩ūdanasya jāto ’tha viśva-vijayī nr̥patir yayātiḥ||  
⟨Page 2r⟩ 
⟨19⟩   bhaṭair avaṣṭa¡v!⟨b⟩dham idaṁ narendrai⟨ḥ⟩ rāṣṭradvayaṁ ko¿ṣ?⟨s⟩alam utkalañ ca| A-kaṇṭakaṁ sādhayataḥ samantād bh¿ū?⟨u⟩ja-dva-
⟨20⟩ yaṁ yasya kr̥tārtham āsīt||   tasya tataḥ sukr̥ta-phalaṁ saphalīkr̥ta-loka-locanas tanayaḥ| sama-
⟨21⟩ jani guṇaika-sīmā śrīmān u⟨d⟩dyotakesarī nr̥patiḥ||   bhakti-d¿u?⟨ū⟩ra-nata-kuntala-skhalan -mallikā-kusu-
⟨22⟩ ma-dāma-rājayaḥ| ḍhaukayanta Iva kīrtt¿ī?⟨i⟩-santatīr yam praṇemur abhito mahī-bhujaḥ||   tanayas tasya na-
⟨23⟩ masyan-narendra-maulīndranīla-maṇi-madhupaiḥ| śr̥ṅgārita-pada-padmaḥ samajani janamejayo nr̥patiḥ||   
⟨24⟩ kr̥pāṇa-dhārā-dhara-dhauta-v¿au?⟨ai⟩ri -bhūpāla-kāntā-m¿a?⟨r̥⟩ganābhi-paṅkaḥ| vasundharā-bhāra-mahā-dhur¿i?⟨ī⟩ṇa- -doḥ-kāṇḍa-
⟨25⟩ -nirbha⟨r⟩tsita-nāgarājaḥ||   tatas tan¿u?⟨ū⟩jo manujottamo ’bhavat purañjayo vairi-purañ-jayo nr̥paḥ⟨.⟩ namat-kṣi-
⟨26⟩ tīś-ārccita-pāda-paṅkajaḥ sphurat-sunāsīra-samāna-vikramaḥ||   gauḍa-ḍāhala-kaliṅga-vaṅga-jā bhūbhu-
⟨27⟩ jo bhujanivāritārayaḥ| te ’pi yasya bhuja-sāra-śaṅkayā kampamānam aniśam mano dadhu-
⟨28⟩ ḥ||   tasyānujo nija-bhujārjjita-śaurya-sūrya- -prauḍha-prabhā-śamita-śatru-yaśaḥ-śaśāṅka-
⟨29⟩ ḥ| śrī-karṇṇa-deva-nr̥patiḥ kṣitipāla-mauli- -saṁlīna-ratna-chaya-cum¡v!⟨b⟩ita-pāda-pīṭhaḥ||   tribhuva-
⟨30⟩ na-kuṭīra-paṭale sarpati nijakīya-kīrtti-vall¿i?⟨ī⟩yaṁ| yasya samunnati-bhājaṁ bhuja-yuga-niḥśr¿i?⟨e⟩ṇi-
⟨31⟩ kāṁ śritvā||  svasti| śrī-yayātinagarāt{a}| parama-māheśvara-parama-bhaṭṭāraka-mahārājādhi-
⟨32⟩ rāja-parameśvara-soma-kula-tilaka-trikaliṅgādhipati-śrī-mahāśivagupta-rāja-devaḥ
⟨33⟩ kuśalī| Uttara-to¿ṣ?⟨s⟩alīya-vra(hmo?)-Aṭṭhāvīsa-khaṇḍa-saṁ-koṇā-grāmaḥ| Atastat{i}-khaṇḍīya-vrāhma-
⟨34⟩ ṇān āp¿u?⟨ū⟩jya{|} samāhartr̥-sannidhātr̥-{|} niyuktādhikārika{|} dāṇḍapāśika-{|} piśuna-vetrikāvarodha-
⟨35⟩ (ja)na-{|} rājñī-{|} rāṇaka{|} rājaputra-{|} rājavallabha-{|} bhogi-jana-pramukha-nivāsi-samasta-janapadān a
⟨36⟩ (nu)nayati vodhayati samājñāpayati⟨.⟩ viditam astu bhavatāṁ| yathāsmābhir ayaṅ grāmaḥ 
⟨Page 2v⟩ 
⟨37⟩ sa-jala-sthalaḥ| sa-garttoṣaraḥ{|} sāmra-madhūka-prabhr̥ti-nānā-vr̥kṣaḥ{|} sa-nidhiḥ{|} sopanidhi-
⟨38⟩ ḥ{|} hasti-daṇḍa-{|} vara-valīvardda-{|} ciṭṭola-{|} AndhāruĀ{|} pratyandhāruĀ{|} Adattā-{|} padāti-jīvya-{|} A-
⟨39⟩ ntarāvaḍḍi-{|} rintakāvaḍḍi-{|}vasāvakī-{|} viṣayālī-{|} ¿Ā?⟨A⟩hi-daṇḍa-{|} hala-daṇḍa-{|} vandha-daṇḍa-{|} vandāpanā-
⟨40⟩ -{|} vijayavandāpanā-prabhr̥ti-nānā-mārggaṇī-sametā-bhaviṣyat-kara-sahitaḥ| sa-khaṇḍa-pālīyaḥ|
⟨41⟩ sarvva-vādhā-varjjitaḥ| sarvvoparikara-dāna-sahitaḥ| catuḥ-sīmāvacchinnaḥ| Utkaladeśīya-śrī-
⟨42⟩ saloṇapura-mahāvihāra-vinirggatāyai| kā¿s?⟨ś⟩yapa-sa-gotrāyai| tryārṣa-pravarāyai| Udyama-
⟨43⟩ tī-nāmnyāḥ pautryai| mahācīmāhūṇadev¿i?⟨ī⟩-nāmnyāḥ putryai| rāṇī-śrī-karppūraśrī-nāmn¿au?⟨yai⟩| sali-
⟨44⟩ la-dhārā-purassaraṁ| Ācand⟨r⟩ārka-kṣiti-sama-kālopabhogārthaṁ| mātā-pitror ātmanaś ca pu-
⟨45⟩ ṇya-yaśobhivr̥ddhaye| tāmra-śāsanenākarīkr̥tya| sampradatte Ity avagatya| samuci-
⟨46⟩ ta-kara-bhāga-bhogam upanayadbhi⟨r⟩ bhavadbhiḥ sukhena prativastavyam iti| bhāvabhiś ca bhūpati-
⟨47⟩ bhir ddattir iyam asmadīyā| dharmma-gauravād asmad-anuro¿v?⟨dh⟩āc ca sva-dattir ivānupālanīyā|| tathā
⟨48⟩ coktan dharmmaśāstre||   vahubhi⟨r⟩ vasudhā dattā rājabhiḥ sagarādibhiḥ| yasya yasya yadā bhū-
⟨49⟩ mi¿ḥ?⟨s⟩ tasya tasya tadā phalaṁ||   mā bhūd a-phala-śaṅkā vaḥ para-datteti pārthivāḥ| sva-d¿att?⟨ān⟩āt phala-
⟨50⟩ m ānantyaṁ para-dat⟨t⟩ānupālane||   ṣaṣṭhiṁ varṣa-sahasrāṇi svargge modati bhūmidaḥ| Ākṣeptā
⟨51⟩ cānumantā ca ca dvau tau naraka-gāminau||   Agner apatyaṁ prathamaṁ s¿ū?⟨u⟩varṇṇaṁ bhūr vvaiṣṇavī sūrya-s¿ū?⟨u⟩tā-
⟨52⟩ ś ca gāvaḥ| yaḥ kāñcanaṁ gāñ ca mahīñ ca dadyād{|} dattās trayas tena bhavanti lokāḥ||   Āsphoṭa(ya)-
⟨53⟩ nti pitaro valgayanti pitāmahāḥ| bhūmi-dātā kule jātaḥ sa nas trātā bhaviṣyati||   bhū(miṁ)
⟨54⟩ yaḥ pratigr̥hṇāti yaś ca bhūmiṁ prayacchati| Ubhau tau puṇya-karmmāṇau niyataṁ svargga-gāmi(nau)||  
⟨Page 3r⟩ 
⟨55⟩   taḍāgānāṁ sahasreṇa vāja-peya-śatena ca| gavāṁ koṭi-pradānena bhūmi-harttā na śu-
⟨56⟩ dhyati|   harat¿i?⟨e⟩ hārayed yas tu manda-vuddhis tamo-vr̥taḥ| sa vaddho vāruṇaiḥ pāśais t¿ri?⟨ir⟩yag-yoniṁ
⟨57⟩ sa gacchati||   sva-dattām para-dattām vā yo haretta vasundharā⟨M⟩| sa viṣṭhāyāṁ kr̥mi⟨r⟩ bhūt¿y?⟨v⟩ā pitr̥bhiḥ saha
⟨58⟩ pacyate||   gām eka⟨ṁ⟩ svarṇṇam ekāñ ca bhūmer apy a⟨r⟩ddham aṅgulaṁ haran ⟨na⟩rakam āpnoti yāvad ā⟨b⟩hū
⟨59⟩ ta-sa⟨m⟩plava¿ḥ?⟨ṁ⟩   sāmānyo ’yaṁ dharmma-setu⟨r⟩ nnr̥{r}pāṇāṁ kāle kāle pālanīyo bhavadbhiḥ| sa⟨r⟩vvān etān{a}
⟨60⟩ bhāvinaḥ pārthivendrān bhūyo bhūyo yācate rāmabhadraḥ||   Iti kamala-dalāmvu-vindu-lolā⟨ṁ⟩ 
⟨61⟩ śriyam anucintya manuṣya-jīvittañ ca⟨.⟩ sa-kalam idam udāhr̥tañ ca vuddhvā na hi puruṣaiḥ para-kī⟨r⟩ttayo
⟨62⟩ vilopyāḥ|   (pa/ya)(hr̥/jr̥/ju)ṇḍa-maṇḍalāgreṇa khaṇḍitair ahitair ayaṁ| s¿ū?⟨u⟩nāsīro ’rthavān (puthyī/yuthyā) pātre ya-
⟨63⟩ tra vasundharā||   yasya vuddhi-valāl lakṣmīr eka-patnīva ta¿r?⟨t⟩sthitā⟨.⟩ sa śrīmān kr̥ṣṇadevo ’bhū⟨d⟩ bhūpa-
⟨64⟩ teḥ sandhivigrahī||   mahākṣapaṭalī śrīmān{a} vīraś chittalladevakaḥ| so līlikhaT
⟨65⟩ khalānanda -nāśanas tāmra-śāsanaṁ||   parama-māheśvara-parama-bhaṭṭāraka-mahārājādhi-
⟨66⟩ rāja-parameśvara-śrīmat-karṇṇa-rāja-devasya pravarddhamāna-vijaya-rājye| ¿saṭa?⟨ṣaṣṭha⟩-samvatsare| Ā-
⟨67⟩ ś⟨v⟩ina-śudi-dvādaśyāṁ| Aṅke samvat{a} 6 Āśvina-śudi12 svarṇṇa-vīthi-prativaddha-(su/sva)nnahi-vijñāni-
⟨68⟩ śaṅkhukena tāmra-śāsanam idam utkīrṇṇam iti⟨.⟩  

⟨Page 1r⟩ ⟨Page 1v⟩ ⟨1⟩

I. Śārdūlavikrīḍita

jyotsnā-śāli-samr̥ddhi-bhūḥ kumudinī-hāsaika-sampādanā

-dhūrtto dhūrjja¿t?⟨ṭ⟩i-mauli-sau⟨2⟩dha-vasatiḥ pīyūṣa-dhārā-gr̥haṁ|

tārāntaḥpura-nāyako rati-pateḥ śastraika-¿s?⟨ś⟩āṇopalaḥ

kṣī⟨3⟩rodārṇṇava-nandano vi{r}jayate devaḥ suddhādīdhitiḥ||

II. Vasantatilakā

Asyānvaye mahati sāndra-tamaḥ-kalaṅka-

-vi⟨4⟩cchāya-dig-valaya-mārjjana-¿kūrccha?⟨kr̥cchra⟩kasya|

Utpedire sakala-sad-guṇa-janma-kandāḥ

kundāvadāta-ya⟨5⟩śaso ja{r}gatī-bhujas te||

III. Śārdūlavikrīḍita

rājābhūj janamejayo ’tha nr̥patir jjāto yayātis tataḥ

śrīmā⟨6⟩N bhīmaratho ’bhavat tad-anu ca kṣmā-cakra-rakṣā-maṇiḥ|

Aṣṭāsv eva dig-antareṣu vijaya-stambhāva⟨7⟩li-¿hu?⟨ccha⟩dmanā

hr̥cchalyāni diśa-bhujām api samāropyanta yai¡ḥ!⟨r⟩ visphuṭaM||

IV. Śārdūlavikrīḍita

tasmād dharmmaratho mano⟨8⟩ratha-phalaṁ śītāṁśu-vaṁśa-śr¿ī?⟨i⟩yo

nistriṁśaika-sakhā śikhā-maṇir abhūn niḥśeṣa-bhūmī-bhujāṁ|

ya⟨9⟩smin dig-vijayāvatār¿a?⟨i⟩ṇi p¿ū?⟨u⟩rā vidveṣi-bh¿u?⟨ū⟩mībhujaḥ

prātiṣṭhanta dig-antaraṁ tadanu ca ⟨10⟩ sphītāś cam¿u?⟨ū⟩-reṇavaḥ||

V. Śārdūlavikrīḍita

setūpānta-vanāntare himavataḥ paryyanta-bhū-¿ś?⟨s⟩īmani

prāg-ambhodhi-ta⟨11⟩ṭī-vaneṣ¿a?⟨u⟩ kaṭake pūrvvetara-kṣṃā-bhr̥taḥ

yasyo¿ttāmyada?⟨ktaṁ pada⟩-rāti-rāja-yuvatī-niśvāsa-jhañjhā⟨12⟩nilā

-vyāsaṅga-svanad-antarāla-mukharair ggītaṁ yaśaḥ kīcakaiḥ||

VI. Śārdūlavikrīḍita

bhrātā tasya ¡v!⟨b⟩abhūva bhūtalapate⟨13⟩r bhūteśa-tulya-prabhaḥ

prakhyātaṁ kṣiti-bhūṣaṇaṁ naghuṣa Ity urvvīpatīnāṁ patiḥ|

yad-dor-daṇḍa-bhu⟨14⟩jaṅgamena vilasan-nistriṁ¿s?⟨ś⟩a-jihvā-bhr̥tā

pītās te paripan¿t?⟨th⟩i-pārthiva-camū-kaṇṭhāntare mārutā⟨15⟩ḥ||

VII. Śārdūlavikrīḍita

Atrāste kari-v¿a?⟨r̥⟩ndam unmadam iha prauḍho ’sti pañcānanaḥ

santy etāsu{|} jagad-druho giri-darī-ku⟨16⟩mbhīṣu kumbhīna¿ś?⟨s⟩āḥ|

snehād ity abhidhāya vr̥ddha-śavarī-varggeṇa ¡v!⟨b⟩addhāśruṇā

yad-vairi-pramadā-jano vana⟨17⟩bhuvaḥ sañcāram adhyāpitaḥ||

VIII. Vasantatilakā

tasyānujo nata-sa⟨ma⟩sta-sapatna-mauli

-ratnātsumātsalita-pāda-saro ⟨18⟩ ⟨ja-ro⟩ciḥ|

vidyā-nidhiḥ pratinidhir mmadhu¿ś?⟨s⟩ūdanasya

jāto ’tha viśva-vijayī nr̥patir yayātiḥ||

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IX. Upajāti

bhaṭair avaṣṭa¡v!⟨b⟩dham idaṁ narendrai⟨ḥ⟩

rāṣṭradvayaṁ ko¿ṣ?⟨s⟩alam utkalañ ca|

A-kaṇṭakaṁ sādhayataḥ samantād

bh¿ū?⟨u⟩ja-dva⟨20⟩yaṁ yasya kr̥tārtham āsīt||

X. Āryā

tasya tataḥ sukr̥ta-phalaṁ saphalīkr̥ta-loka-locanas tanayaḥ|

sama⟨21⟩jani guṇaika-sīmā śrīmān u⟨d⟩dyotakesarī nr̥patiḥ||

XI. Rathoddhatā

bhakti-d¿u?⟨ū⟩ra-nata-kuntala-skhalan

-mallikā-kusu⟨22⟩ma-dāma-rājayaḥ|

ḍhaukayanta Iva kīrtt¿ī?⟨i⟩-santatīr

yam praṇemur abhito mahī-bhujaḥ||

XII. Āryā

tanayas tasya na⟨23⟩masyan-narendra-maulīndranīla-maṇi-madhupaiḥ|

śr̥ṅgārita-pada-padmaḥ samajani janamejayo nr̥patiḥ||

XIII. Upajāti

⟨24⟩ kr̥pāṇa-dhārā-dhara-dhauta-v¿au?⟨ai⟩ri

-bhūpāla-kāntā-m¿a?⟨r̥⟩ganābhi-paṅkaḥ|

vasundharā-bhāra-mahā-dhur¿i?⟨ī⟩ṇa-

-doḥ-kāṇḍa⟨25⟩-nirbha⟨r⟩tsita-nāgarājaḥ||

XIV. Vaṁśastha

tatas tan¿u?⟨ū⟩jo manujottamo ’bhavat

purañjayo vairi-purañ-jayo nr̥paḥ⟨.⟩

namat-kṣi⟨26⟩tīś-ārccita-pāda-paṅkajaḥ

sphurat-sunāsīra-samāna-vikramaḥ||

XV. Rathoddhatā

gauḍa-ḍāhala-kaliṅga-vaṅga-jā

bhūbhu⟨27⟩jo bhujanivāritārayaḥ|

te ’pi yasya bhuja-sāra-śaṅkayā

kampamānam aniśam mano dadhu⟨28⟩ḥ||

XVI. Vasantatilakā

tasyānujo nija-bhujārjjita-śaurya-sūrya-

-prauḍha-prabhā-śamita-śatru-yaśaḥ-śaśāṅka⟨29⟩ḥ|

śrī-karṇṇa-deva-nr̥patiḥ kṣitipāla-mauli-

-saṁlīna-ratna-chaya-cum¡v!⟨b⟩ita-pāda-pīṭhaḥ||

XVII. Āryā

tribhuva⟨30⟩na-kuṭīra-paṭale sarpati nijakīya-kīrtti-vall¿i?⟨ī⟩yaṁ|

yasya samunnati-bhājaṁ bhuja-yuga-niḥśr¿i?⟨e⟩ṇi⟨31⟩kāṁ śritvā||

XVIII. Anuṣṭubh

vahubhi⟨r⟩ vasudhā dattā

rājabhiḥ sagarādibhiḥ|

yasya yasya yadā bhū⟨49⟩mi¿ḥ?⟨s⟩

tasya tasya tadā phalaṁ||

XIX. Anuṣṭubh

mā bhūd a-phala-śaṅkā vaḥ

para-datteti pārthivāḥ|

sva-d¿att?⟨ān⟩āt phala⟨50⟩m ānantyaṁ

para-dat⟨t⟩ānupālane||

XX. Anuṣṭubh

ṣaṣṭhiṁ varṣa-sahasrāṇi

svargge modati bhūmidaḥ|

Ākṣeptā ⟨51⟩ cānumantā ca

ca dvau tau naraka-gāminau||

XXI. Indravajrā

Agner apatyaṁ prathamaṁ s¿ū?⟨u⟩varṇṇaṁ

bhūr vvaiṣṇavī sūrya-s¿ū?⟨u⟩tā⟨52⟩ś ca gāvaḥ|

yaḥ kāñcanaṁ gāñ ca mahīñ ca dadyād{|}

dattās trayas tena bhavanti lokāḥ||

XXII. Anuṣṭubh

Āsphoṭa(ya)⟨53⟩nti pitaro

valgayanti pitāmahāḥ|

bhūmi-dātā kule jātaḥ

sa nas trātā bhaviṣyati||

XXIII. Anuṣṭubh

bhū(miṁ) ⟨54⟩ yaḥ pratigr̥hṇāti

yaś ca bhūmiṁ prayacchati|

Ubhau tau puṇya-karmmāṇau

niyataṁ svargga-gāmi(nau)||

⟨Page 3r⟩ ⟨55⟩

XXIV. Anuṣṭubh

taḍāgānāṁ sahasreṇa

vāja-peya-śatena ca|

gavāṁ koṭi-pradānena

bhūmi-harttā na śu⟨56⟩dhyati|

XXV. Anuṣṭubh

harat¿i?⟨e⟩ hārayed yas tu

manda-vuddhis tamo-vr̥taḥ|

sa vaddho vāruṇaiḥ

pāśais t¿ri?⟨ir⟩yag-yoniṁ ⟨57⟩ sa gacchati||

XXVI. Anuṣṭubh

sva-dattām para-dattām vā

yo haretta vasundharā⟨M⟩|

sa viṣṭhāyāṁ kr̥mi⟨r⟩ bhūt¿y?⟨v⟩ā

pitr̥bhiḥ saha ⟨58⟩ pacyate||

XXVII. Anuṣṭubh

gām eka⟨ṁ⟩ svarṇṇam ekāñ ca

bhūmer apy a⟨r⟩ddham aṅgulaṁ

haran ⟨na⟩rakam āpnoti

yāvad ā⟨b⟩hū ⟨59⟩ ta-sa⟨m⟩plava¿ḥ?⟨ṁ⟩

XXVIII. Śālinī

sāmānyo ’yaṁ dharmma-setu⟨r⟩ nnr̥{r}pāṇāṁ

kāle kāle pālanīyo bhavadbhiḥ|

sa⟨r⟩vvān etān{a} ⟨60⟩ bhāvinaḥ pārthivendrān

bhūyo bhūyo yācate rāmabhadraḥ||

XXIX. Puṣpitāgrā

Iti kamala-dalāmvu-vindu-lolā⟨ṁ⟩

⟨61⟩ śriyam anucintya manuṣya-jīvittañ ca⟨.⟩

sa-kalam idam udāhr̥tañ ca vuddhvā

na hi puruṣaiḥ para-kī⟨r⟩ttayo ⟨62⟩ vilopyāḥ|

XXX. Anuṣṭubh

(pa/ya)(hr̥/jr̥/ju)ṇḍa-maṇḍalāgreṇa

khaṇḍitair ahitair ayaṁ|

s¿ū?⟨u⟩nāsīro ’rthavān (puthyī/yuthyā)

pātre ya⟨63⟩tra vasundharā||

XXXI. Anuṣṭubh

yasya vuddhi-valāl lakṣmīr

eka-patnīva ta¿r?⟨t⟩sthitā⟨.⟩

sa śrīmān kr̥ṣṇadevo ’bhū⟨d⟩

bhūpa⟨64⟩teḥ sandhivigrahī||

XXXII. Anuṣṭubh

mahākṣapaṭalī śrīmān{a}

vīraś chittalladevakaḥ|

so līlikhaT ⟨65⟩ khalānanda

-nāśanas tāmra-śāsanaṁ||

Apparatus

⟨1⟩ dhūrjja¿t?⟨ṭ⟩i° ⬦ dhūrjjati° DCS S.

⟨3⟩ nr̥patir jjāto DCS ⬦ napatir jj¿a?⟨ā⟩to S.

⟨4⟩ °¿kūrccha?⟨kr̥cchra⟩kasya ⬦ kūrcchakasya DCS S.

⟨7⟩ °li-¿hu?⟨ccha⟩dmanā DCS ⬦ °li-¿hu?⟨ccha⟩dbhanā S.

⟨8⟩ nistriṁśaika DCS ⬦ °nitriṁśaika° S.

⟨10⟩ paryyanta° DCS ⬦ paryanta° S.

⟨11⟩ pūrvvetarakṣṃā° DCS ⬦ p¿u?⟨ū⟩rvvetarakṣṃā° S. — ⟨11⟩ yasyo¿ttāmyada?⟨ktaṁ pada⟩-rāti° ⬦ yasyottāmyad-arāti° DCS S.

⟨19⟩ narendrai⟨ḥ⟩ ⬦ narendrai D S.

⟨26⟩ °sunāsīra° D ⬦ °sunā¿s?⟨ś⟩īra° S.

⟨27⟩ bhuja-sāra-śaṅkayā D ⬦ bhuja-bhāra-śaṅkayā S.

⟨33⟩ vra(hmo?)-Aṭṭhāvīsa- D ⬦ vra(hme?) Aṭṭhāvīsa- S. — ⟨33⟩ saṁ • As indicated by Mitra 1959–1960, here saṁ is the contraction for saṁbaddha.

⟨34⟩ āp¿u?⟨ū⟩jya D ⬦ āpūjya S. — ⟨34⟩ vetrikāvarodha° D ⬦ v¿e?⟨ai⟩trikāvarodha° S.

⟨35⟩ rājñī-{|} rāṇaka{|} D ⬦ rājñīrāṇaka{|} S.

⟨36⟩ samājñāpayati⟨.⟩ S ⬦ samājñāpayati D.

⟨39⟩ ¿Ā?⟨A⟩hi-daṇḍa° S ⬦ Āhi-daṇḍa° D.

⟨41⟩ °parikara-dāna° D ⬦ °parikar¿a?⟨ā⟩dāna° S.

⟨43⟩ mahācīmāhūṇadevī ⬦ mahārīmāhūṇadevī DCS • Even if Sircar 1959–1960, p. 273 does not edit this part of the text, he gives his interpratation of the word in his paper. — ⟨43⟩ pautryai D ⬦ pautrye S.

⟨49⟩ sva-d¿att?⟨ān⟩āt ⬦ sva-dattāt D S.

⟨56⟩ harat¿i?⟨e⟩ S ⬦ harati D. — ⟨56⟩ vāruṇaiḥ S ⬦ dāruṇaiḥ D.

⟨58⟩ ā⟨b⟩hū ⟨59⟩ ta- S ⬦ āhū ⟨59⟩ ta- D.

⟨62⟩ (pa/ya)(hr̥/jr̥/ju)ṇḍa° D S • Mitra 1959–1960 suggests understanding pracaṇḍa. — ⟨62⟩ s¿ū?⟨u⟩nāsīro S ⬦ sūnāsiro D. — ⟨62⟩ (puthyī/yuthyā) D S • Sircar 1959–1960 reads puthvī and suggests understanding pr̥thyāḥ.

⟨63⟩ eka-patnīva ta¿r?⟨t⟩sthitā D ⬦ eka-patnī¿va?⟨vra⟩ta{r}sthitā S.

⟨67⟩ śudi-dvādaśyāṁ D ⬦ śuvi-dvādaśyāṁ S.

Translation by Rajaguru 1966

As the beginning of the text (from verse 1 to 11) is similar to Bālijhari (also known as Narasinghpur) Plates of Mahābhavagupta Uddyotakeśarin, Year 4, I reproduced and adapted to the line numbering the translation of Pandit Binayaka Misra (JBORS, vol. XVII, part.1 (1930-31), pp.1-24) offered in Rajaguru 1966. The whole is followed by Rajaguru’s translation of the extended text (see Rajaguru 1966, pp. 260–262).

I

The joyful luminous and nectar-rayed lord (Moon) -- who is skilful in causing lilies to laugh -- who rests on the mansion of the head of Dhūrjjaṭi -- who is the store of nectar streams -- who is the lord of the stars in the inner appartments -- who serves as point of arrow of the good archer love-god and who is the son of milk-ocean -- (lines 1-3)

II

In this illustrious dynasty of the Moon, whose lustre dispels the spot of intense darkness covering the horizon, were born the enjoyers of the earth, who, like bulb sent forth all the good qualities, and whose fame was as white as kunda flower. (lines 3-5)

III

Janamejaya became king and then his son king Yayāti was floowed by Bhīmaratha, the ornament and the protectors of the earth. He (Bhīmaratha), through his frontier guards, built the pillars of victory on all sides beyond his kingdom, which served as glittering weapons piercing the heart of the possessors of the regions. (lines 5-7)

IV

Dharmaratha, the son of the glory of the Lunar Race, the achiever of the desired object and the only friend of the sword, became the head-jewel of all the kings, when the hostile kings retreated to the extremity of the far-off country, being chased by his soldiers marching on digvijaya, in the course of which the dusts swelled.(lines 7-10)

V

There was a king, other than mentioned before, at Kaṭaka in the countries, lying on the coast of eastern sea, extending from the Himālayas up to the forest adjoining the Setuvandha. His fame was chanted by the hollow bamboos, standing adjacent to (the palace of hostile kings), when they sounded, being struck with the high wind, exhaled in sigh by the trembling women of the enemies.(lines 10-12)

VI

His brother Naghusha, the over lord of the country and the celebrated ornement of the earth, was as mighty as the lord of the animate beings. (lines 12-15)

VII

His (Naghusha’s) rod-like hand, being adorned with the tongue of (double edged) sword, resembled the snake when it took the air separated from the throat of enemy’s soldiers (who are slain). (lines 15-17)

VIII

The old Śavara women, having suppressed the tears in order to teach how to wander in the forest, took pity on the female of his (Naghusha’s) enemy and told them that there ar many ruttish elephants and there is also a strong lion having irrestible access all over the world and again there are huge snakes in the holes in the caves of the hills. (lines 17-18)

IX

His (Naghusha’s) younger brother Yayāti, the conqueror of the world, the representative of Madhusūdana and the ocean of learning, was elected as king of two countries - Kośala and Utkala - by the warrior chiefs. He (Yayāti- effectively repulsed the enemies. His lotus-like feet were radiant with the wreath of the rays of head-jewels of all the prostrate enemies and his hands acccomplished well his purpose on all sides. (lines 19-20)

X

Then, his son king Śrīmān Udyotakeśarī enjoys the rewards of good acts (of his father), brightens the world and possesses immense good qualities. He is never destitute of the leadership and his fame resembles the Malli flowers dorpped down from the hairs of the kings, who bow down in reverence from a long distance when offering the presents. (lines 20-22)

XI

His (Yayāti’s) son Janamejaya became the king whose lotus-feet were kissed by the bee-like crest diadems with blue coloured jewels which decorated the heads of the subordinate kings. (lines 22-23)

XII

His (Janamajaya’s) sharp weapon has washed away the fine toilet paintings done by musk (kastūrikā) on the cheeks of (young) ladies or wives of his enemy-kings. It means that the enemy-kings died so that their wives turned to widowhood and could not use musk paintings in accordance to a long prevailing custom. (lines 23-25)

XIII

After him (Janamejaya), his son Purañjaya was born like the mind-born (Madana) who (according to the meaning of his name), conquered the cities of his enemies. The subordinate kings bow down at this feet and (thus) his prowess is as great as that of Indra’s (the lord of heavens).(lines 25-26)

XIV

Not only that he successfully resisted the attacks of his foes (from) Gauḍa, Ḍāhāla, Kaliṅga (and) Vaṅga but also be made their kings tremble out of fearat his own prowess and valour. (lines 26-28)

XV

His (Purañjaya’s) brother, Karṇṇadeva, who acquired glory as brilliant as the sun, made less luminous the moon-like fame of his foes, while the jewels shining over the crowns of (his) subordinate kings kissed his feet which rested on the royal pedestal; (lines 28-29)

XVI

whose glory (also) creeped (high above) being supported by his powerful arms, turned to be an object of picture in all the three worlds. (lines 29-31)

(31–33) Om ! Hail ! From the city of Yayāyinagara, the illustrious king Mahāsivagupta (alias Karṇṇadeva), who is the lord of tr̥kaliṅga, who is the best (king) of the Soma-kula, who is a paramamāheśvara (a devoted worshipper of Śiva) and who is a paramabhaṭṭāraka, mahārājādhirāja and parameśvara is well.

(33–36) In the province of Uttara-Toshalī (there is a village called) Koṇā-grāma (consisting of eighteen parts?) ; having honoured the brāhmaṇas of that khaṇḍa (district), we declare this charity (order) before the officers (such as) samāhatr̥, the niyukta, the adhikārika, the dāṇḍāpāśika, the piśuna, the vetrikā, the avarodhanajana, the rājñī, the rāṇaka, the rājaputra, the rājavallabha, the Bhogijanas etc. and before all the inhabitants (of the district),

(36–41) that this village, together with the lands, the water, the tanks, the marsh, the various linds of trees including the mangos and madhuka in the boundaries, (also) with the upanidhis, the hasti-daṇḍa (elelphant-sticks?), the oxes, the chittola (?), the andhāruā (?), the pratiandhāruā(?), the adattā(?), the padātijīvya (right to maintain the foot-soldiers?), the antarābaḍḍi(?), the rintakābaḍḍi, the vasāvakī(?), the vishayāli(?), the ahidaṇḍa(?), the hala-daṇḍa (plough-stick?), the vandha-daṇḍa(?), the vandāpanā(receiving of sacred honour), vijaya-vandāpanā (reveiving of sacred and victorious honour), etc including many mārggaṇis(?), (and also with the rights of) collecting assessments in future, (excercising power on) the khaṇḍa-pālas, with prohibition of all sorts of oppressions -

(41–48) (this grant) is issued with libations of water, free of taxes, for the increase of merit and glory of (our) mother , father (and) ourselves, to Rāṇi Śrī Karpuraśrī, daughter of Mahārimā Hūṇadevī and grand-daughter of Udayamati of Kaśyapa gotra (and) the pravara of three r̥śis (and) migrated from the Mahāvihāra of Solaṇapura in Utkaladeśa. Let this grant be continued as long as the moon, the sun (and) the earth would endure. Let the donee live happily by enjoying the taxes and his shares (of produce from the lands of the village). The future kings are requested to maintain this grant as if it would be a part of their own religious charity.

(48–62) From line 48 to 62, there are some benedictory and imprecatory verses quoted from the Dharmaśāstras

(62–64) In these lines, there are two verse composed in favour of Sandhivigrahin Kr̥ṣṇadeva Bhūpati who acted as the dūtaka in this grant. The verses are written erronously [quotation of the verse]. The meaning of these verses is not clear. But, according to Dr. Sircar, Kr̥ṣṇadeva Bhūpati, the Snadhivigrahin who made karṇa "the lord of the earth in the real sense by the various kings killed by the minister Kr̥ṣṇadeva and that the earth, including the territories of those rulers, came into the possession of a better master"

(64) The writers of this charter are the Akshapaṭali Vīra-Chittalladeva and Khalānandāsa. THe document is written in the sixth victorious reigning year of the P.M.P. Karṇṇarājadeve and in the twelvth tithi of the bright fornight of the month Āśvina. The same is given in figures also.

Translation into French by Amandine Wattelier-Bricout

I

Le dieu qui répand une lumière semblable à l’ambroisie (Soma) et qui est né du barattage de l’océan de lait, clair de lune synomyme de prospérité, ce coquin capable à lui seul de faire rire les lotus, lui dont le palais n’est autre que la chevelure de Dhūrjaṭi (Śiva), lui qui est à la tête d’un harem d’étoiles, qui sert de pierre à aiguiser pour les traits de l’époux de Rati (Kāma) a gagné son séjour dans l’océan de lait.

II

Dans l’auguste lignée de l’astre lunaire qui, par son expiation, a effacé de l’horizon du ciel sa tâche et qui transperce l’osbcurité toute entière, naquirent ces seigneurs de la terre, bulbes dont poussent toutes les qualités de la vertu, eux à la gloire aussi pure que la fleur blanche du jasmin.

III

D’abord le roi des rois Janamejaya, puis son fils Yayāti, après lui vint au monde l’illustre Bhīmaratha, le parangon de la protection de la souveraineté sur terre, puisqu’à l’intérieur des huit directions, il offrit une ouverture aux flèches pour qu’elles transpercent les coeurs même des gardiens des directions en cachant des colonnes (armées) fixes pour la victoire.

IV

De lui [il y eut] Dharmaratha, le fruit désiré pour la fortune de la lignée lunaire, parmi tous les protecteurs de la terre, il fut un joyau de tête, dont l’unique amie était une épée : son apparition lors de ses conquêtes fit autrefois déguerpir les rois ennemis de la frontière et après lui, s’élevait l’épaisse poussière (soulevée) par son armée.

V

À la limite de la forêt bordant le Setu, de l’Himālaya jusqu’aux confins de la terre, de la montagne de l’ouest jusque dans les forêts qui longent la côte est, à Kaṭaka,¹ sa gloire était chantée par les bambous résonnant dans les airs faisant entendre les bruissements du vent et de la pluie, semblables aux soupirs des femmes des rois par la grâce de (toucher) ses pieds.

VI

Le frère (bhrātā) de ce souverain de la terre, seigneur parmi les seigneurs de la terre, à la splendeur semblable à celle de Bhuteśa (Śiva) fut connu comme joyau de la terre sous le nom de Naghuṣa, de son bras tel un serpent sur un sceptre qui tenait son épée étincelante telle une langue fourchue, il ôta les souffles de la gorge des soldats de l’armée ennemie.

VII

"En ces lieux, celui qui a cinq visages s’est installé avec une multitude d’éléphants en rut, ici-bas il est devenu adulte; les grands serpents ennemis du monde sont (désormais cachés) dans les cavités de ces montagnes et dans ces cruches", voilà ce qu’expliqua un groupe de vieilles femmes Śavara par affection retenant leurs larmes aux femmes des ennemis qui s’en allaient se réfugier dans la forêt.

VIII

Son frère cadet (anuja), le roi Yayāti, naquit tel un trésor de connaissance, image même du meutrieur de Madhu (Viṣṇu), conquérant universel, aux pieds duquel reposait l’éclat étincelant des joyaux de tête de tous ses rivaux réunis.

IX

Une fois les deux régions du Kosala et d’Utkala conquises par les troupes de ses meilleurs hommes, par ce succès obtenu de ses deux bras, il eut totalement les mains libres.

X

De lui naquit un fils (tanaya), un fruit de perfection, éclairant le monde de ses actes fructueux, l’illustre Uddyotakeśarin, sommité unique de qualités:

XI

les grands rois s’approchant en rangs, telle une lignée de gloire, l’honorèrent de tous côtés et ressemblaient à des guirlandes vacillantes de jasmin lorsqu’ils s’inclinaient à distance par dévotion.

XII

De lui naquit un fils (tanaya), le roi Janamejaya, dont les pieds ornés par les joyaux bleus des couronnes des meilleurs des hommes s’agenouillant semblaient des lotus entourés d’abeilles (voulant butiner).

XIII

La pluie de ses coups d’épée lava le fard musqué des épouses bien-aimées des rois ennemis; ce roi des serpents menaça son bras semblable à une flèche le grand porteur du fardeau de la terre (Viṣṇu).

XIV

De lui il y eut un fils (tānuja), le meilleur des hommes, le roi Purañjaya (le bien nommé) vainqueur (jaya) des cités (pura), lui dont les lotus de pieds resplendissaient de la gloire de ceux lui rendant hommage, lui au courage égal à celui du chef des armées célestes (Indra) lorsqu’elles se mettent en marche.

XV

Même les rois ennemis écartés par ce souverain, eux qui sont originaires de Gauḍa, de Ḍāhala, du Kaliṅga et du Vaṅga, tremblant de la crainte des flèches de ce roi, s’en remirent toujours à lui.

XVI

Son frère cadet effaca la gloire des ennemis par la vaillance acquise de ses propres bras comme la lune est effacée par la splendeur du soleil levant: l’ombre des joyaux sertis sur les couronnes des rois vient embrasser le piédestal de l’illustre roi Karṇadeva.

XVII

Alors que la liane de sa propre gloire serpentait sur les toits de chaume des trois mondes, il reçut le statut d’une haute position par des rangées de bras joints.

Commentary

The term anuja is used twice in this charter. According to dictionnaries, it literally means "younger brother" or "someone born after". Sircar 1966, p. 24, quoting this charter, mentions the particular meaning of "a younger cousin". In his paper (Sircar 1959–1960, p. 271, he explains that the word anuja is used “in the sens of a younger cousin, since the Brahmeśvara temple inscription represents Caṇḍīhara as the son of Abhimanyu, grandson of Vicitravīra and great-grandson of Janamejaya I Mahābhavagupta”. Even if it is the reference to this ston inscription is correct, I choose to translate the word by the meaning given by the dictionnaries, i.e. younger brother.

I disagree with the reading of the name of the donee (line 43) given by Sircar 1959–1960, p. 272. By comparing the manner to write the akṣaras va, ra and ca within this set, I affirm that the word is not mahārīmāhūṇadevī but mahācīmāhūṇadevī. Consequently his supposed etymology of a word māhārī close to a prakrit meharī to argue that the female donee was an harlot is no longer convincing.

Bibliography

The text incised on the first plate was first edited by Tripathy and then reedited by Sircar 1959–1960. The text incised on the two other plates was first edited by Mitra 1959–1960. The first plate is preserved in the Odisha State Museum (photos available here). While Tripathy 2010, p. 254 and Acharya 2014, p. 280 give no information about the place of preservation of the second and the third plates, during a field trip in Ratnagiri in February 2024, Annette Schmiedchen and Amandine Wattelier-Bricout found that the two others are preserved in a showcase of the gallery 4 in the museum of Ratnagiri (photos available here). Tripathi 1930, p. 206 explains that the first plate was found in 1914 by a cultivator and the reason why a bit from the left hand bottom corner is cut (the cultivator suspected the plate to be of gold).

Primary

[T] Tripathi, Narayana. 1930. “An incomplete Charter of a Somavamsi King found at Ratnagiri.” JBORS XVI, pp. 206–210. [URL].

[D] Mitra, Debala. 1959–1960. “Ratnagiri Plates of Somavamsi Karna.” EI 33, pp. 263–268.

[DCS] Sircar, Dines Chandra. 1959–1960. “Note on Ratnagiri plates of Somavamsi Karna (1 plate).” Epigraphia Indica 33, pp. 269–274.

[R] Rajaguru, Satyanarayan. 1966. Inscriptions of Orissa, vol. 4. No place: Sri Sarada Press. [URL]. Item 40, pages 253–264.

[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 XXVII, pages 309–317.

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]. Entry 2077.

Sircar, Dines Chandra. 19?? Annual report on Indian epigraphy for 1957-58. [Delhi]: [Manager of Publications (Department of Archaeology)]. Entry 35, page 17.

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 949.

Tripathy, Snigdha. 2010. Descriptive topographical catalogue of Orissan inscriptions. New Delhi: Manohar Publishers & Distributors. Pages 254–255.

Acharya, Subrata Kumar. 2014. Copper-plate inscriptions of Odisha: a descriptive catalogue (circa fourth century to sixteenth century CE). New Delhi: D. K. Printworld. Page 280.

Notes

1. Considérant le possible parallélisme de construction des deux premiers hémistiches (alternances de locatifs et d’ablatifs), je considère que cette partie de la phrase indique les points géographiques extrêmes où s’entendent les exploits chantés du roi. Vu que le premier hémistiche indique un axe nord-sud et que la première partie du second indique la direction de l’est (prāg-ambhodhi-taṭī-vaneṣu), j’attribue le sens de montagne de l’ouest au composé pūrvvetara-kṣṃā-bhr̥taḥ, ce qui aboutit à la description d’un axe est-ouest. Ce composé a été traduit tout autrement par le Pandit Binayaka Misra : “There was a king, other than mentioned before, at Kaṭaka in the countries, lying on the coast of eastern sea, extending from the Himālayas up to the forest adjoining the Setuvandha.” (traduction reportée dans l’édition de Rajaguru 1966, p. 232). En contexte épigraphique, attribuer le sens de la direction cardinale ouest au substantif pūrvetara semble plus probable. Bien qu’il propose une restitution du vers différente, Shastri 1995, nn. 79-79a, p. 291 mentionne la possibilité de donner le sens de montagne de l’ouest à l’expression pūrvvetara-kṣṃā-bhr̥taḥ.

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</lg>

<l n="a">rājābhūj <persName type="king" key="PSN01001">janamejayo</persName> 'tha nr̥patir jjāto <persName type="king" key="PSN01005">yayātis</persName> tataḥ</l>

<l n="b"><roleName>śrīmā<lb n="6" break="no"/>N</roleName> <persName type="king" key="PSN01006">bhīmaratho</persName> 'bhavat tad-anu ca kṣmā-cakra-rakṣā-maṇiḥ<g type="danda">.</g></l>

<l n="c">Aṣṭāsv eva dig-antareṣu vijaya-stambhāva<lb n="7" break="no"/>li-<choice><sic>hu</sic><corr>ccha</corr></choice>dmanā</l>

<l n="d">hr̥cchalyāni diśa-bhujām api samāropyanta yai<choice><orig>ḥ</orig><reg>r</reg></choice> visphuṭaM<g type="ddanda">.</g></l>

</lg>

<l n="a">tasmād <persName type="king" key="PSN01007">dharmmaratho</persName> mano<lb n="8" break="no"/>ratha-phalaṁ śītāṁśu-vaṁśa-śr<choice><sic>ī</sic><corr>i</corr></choice>yo</l>

<l n="b">nistriṁśaika-sakhā śikhā-maṇir abhūn niḥśeṣa-bhūmī-bhujāṁ<g type="danda">.</g></l>

<l n="c">ya<lb n="9" break="no"/>smin dig-vijayāvatār<choice><sic>a</sic><corr>i</corr></choice>ṇi p<choice><sic>ū</sic><corr>u</corr></choice>rā vidveṣi-bh<choice><sic>u</sic><corr>ū</corr></choice>mībhujaḥ</l>

<l n="d">prātiṣṭhanta dig-antaraṁ tadanu ca<lb n="10"/>sphītāś cam<choice><sic>u</sic><corr>ū</corr></choice>-reṇavaḥ<g type="ddanda">.</g></l>

</lg>

<l n="a">setūpānta-vanāntare himavataḥ paryyanta-bhū-<choice><sic>ś</sic><corr>s</corr></choice>īmani</l>

<l n="b">prāg-ambhodhi-ta<lb n="11" break="no"/>ṭī-vaneṣ<choice><sic>a</sic><corr>u</corr></choice> kaṭake pūrvvetara-kṣṃā-bhr̥taḥ</l>

<l n="c">yasyo<choice><sic>ttāmyada</sic><corr>ktaṁ pada</corr></choice>-rāti-rāja-yuvatī-niśvāsa-jhañjhā<lb n="12" break="no"/>nilā</l>

<l n="d">-vyāsaṅga-svanad-antarāla-mukharair ggītaṁ yaśaḥ kīcakaiḥ<g type="ddanda">.</g></l>

</lg>

<l n="a">bhrātā tasya <choice><orig>v</orig><reg>b</reg></choice>abhūva bhūtalapate<lb n="13" break="no"/>r bhūteśa-tulya-prabhaḥ</l>

<l n="b">prakhyātaṁ kṣiti-bhūṣaṇaṁ <persName type="king" key="PSN01008">naghuṣa</persName> Ity urvvīpatīnāṁ patiḥ<g type="danda">.</g></l>

<l n="c">yad-dor-daṇḍa-bhu<lb n="14" break="no"/>jaṅgamena vilasan-nistriṁ<choice><sic>s</sic><corr>ś</corr></choice>a-jihvā-bhr̥tā</l>

<l n="d">pītās te paripan<choice><sic>t</sic><corr>th</corr></choice>i-pārthiva-camū-kaṇṭhāntare mārutā<lb n="15" break="no"/>ḥ<g type="ddanda">.</g></l>

</lg>

<l n="a">Atrāste kari-v<choice><sic>a</sic><corr>r̥</corr></choice>ndam unmadam iha prauḍho 'sti pañcānanaḥ</l>

<l n="b">santy etāsu<surplus><g type="danda">.</g></surplus> jagad-druho giri-darī-ku<lb n="16" break="no"/>mbhīṣu kumbhīna<choice><sic>ś</sic><corr>s</corr></choice>āḥ<g type="danda">.</g></l>

<l n="c">snehād ity abhidhāya vr̥ddha-śavarī-varggeṇa <choice><orig>v</orig><reg>b</reg></choice>addhāśruṇā</l>

<l n="d">yad-vairi-pramadā-jano vana<lb n="17" break="no"/>bhuvaḥ sañcāram adhyāpitaḥ<g type="ddanda">.</g></l>

</lg>

<l n="a">tasyānujo nata-sa<supplied reason="omitted">ma</supplied>sta-sapatna-mauli</l>

<l n="b">-ratnātsumātsalita-pāda-saro<lb n="18"/><supplied reason="subaudible">ja-ro</supplied>ciḥ<g type="danda">.</g></l>

<l n="c">vidyā-nidhiḥ pratinidhir mmadhu<choice><sic>ś</sic><corr>s</corr></choice>ūdanasya</l>

<l n="d">jāto 'tha viśva-vijayī nr̥patir <persName type="king" key="PSN01003">yayātiḥ</persName><g type="ddanda">.</g></l>

</lg>

<l n="a">bhaṭair avaṣṭa<choice><orig>v</orig><reg>b</reg></choice>dham idaṁ narendrai<supplied reason="omitted">ḥ</supplied></l>

<l n="b">rāṣṭradvayaṁ ko<choice><sic>ṣ</sic><corr>s</corr></choice>alam utkalañ ca<g type="danda">.</g></l>

<l n="c">A-kaṇṭakaṁ sādhayataḥ samantād</l>

<l n="d">bh<choice><sic>ū</sic><corr>u</corr></choice>ja-dva<lb n="20" break="no"/>yaṁ yasya kr̥tārtham āsīt<g type="ddanda">.</g></l>

</lg>

<l n="ab">tasya tataḥ sukr̥ta-phalaṁ saphalīkr̥ta-loka-locanas tanayaḥ<g type="danda">.</g></l>

<l n="cd">sama<lb n="21" break="no"/>jani guṇaika-sīmā <roleName>śrīmān</roleName> <persName type="king" key="PSN01003">u<supplied reason="omitted">d</supplied>dyotakesarī</persName> nr̥patiḥ<g type="ddanda">.</g></l>

</lg>

<l n="a">bhakti-d<choice><sic>u</sic><corr>ū</corr></choice>ra-nata-kuntala-skhalan</l>

<l n="b">-mallikā-kusu<lb n="22" break="no"/>ma-dāma-rājayaḥ<g type="danda">.</g></l>

<l n="c">ḍhaukayanta Iva kīrtt<choice><sic>ī</sic><corr>i</corr></choice>-santatīr</l>

<l n="d">yam praṇemur abhito mahī-bhujaḥ<g type="ddanda">.</g></l>

</lg>

<l n="ab">tanayas tasya na<lb n="23" break="no"/>masyan-narendra-maulīndranīla-maṇi-madhupaiḥ<g type="danda">.</g></l>

<l n="cd">śr̥ṅgārita-pada-padmaḥ samajani <persName type="king" key="PSN01009">janamejayo</persName> nr̥patiḥ<g type="ddanda">.</g></l>

</lg>

<l n="a"><lb n="24"/>kr̥pāṇa-dhārā-dhara-dhauta-v<choice><sic>au</sic><corr>ai</corr></choice>ri</l>

<l n="b">-bhūpāla-kāntā-m<choice><sic>a</sic><corr>r̥</corr></choice>ganābhi-paṅkaḥ<g type="danda">.</g></l>

<l n="c" enjamb="yes">vasundharā-bhāra-mahā-dhur<choice><sic>i</sic><corr>ī</corr></choice>ṇa</l>

<l n="d">-doḥ-kāṇḍa<lb n="25" break="no"/>-nirbha<supplied reason="omitted">r</supplied>tsita-nāgarājaḥ<g type="ddanda">.</g></l>

</lg>

<l n="a">tatas tan<choice><sic>u</sic><corr>ū</corr></choice>jo manujottamo 'bhavat</l>

<l n="b"><persName type="king" key="PSN01010">purañjayo</persName> vairi-purañ-jayo nr̥paḥ<supplied reason="omitted">.</supplied></l>

<l n="c">namat-kṣi<lb n="26" break="no"/>tīś-ārccita-pāda-paṅkajaḥ</l>

<l n="d">sphurat-sunāsīra-samāna-vikramaḥ<g type="ddanda">.</g></l>

</lg>

<l n="a">gauḍa-ḍāhala-kaliṅga-vaṅga-jā</l>

<l n="b">bhūbhu<lb n="27" break="no"/>jo bhujanivāritārayaḥ<g type="danda">.</g></l>

<l n="c">te 'pi yasya bhuja-sāra-śaṅkayā</l>

<l n="d">kampamānam aniśam mano dadhu<lb n="28" break="no"/>ḥ<g type="ddanda">.</g></l>

</lg>

<l n="a" enjamb="yes">tasyānujo nija-bhujārjjita-śaurya-sūrya</l>

<l n="b">-prauḍha-prabhā-śamita-śatru-yaśaḥ-śaśāṅka<lb n="29" break="no"/>ḥ<g type="danda">.</g></l>

<l n="c" enjamb="yes"><roleName>śrī</roleName>-<persName type="king" key="PSN01011">karṇṇa</persName>-deva-nr̥patiḥ kṣitipāla-mauli</l>

<l n="d">-saṁlīna-ratna-chaya-cum<choice><orig>v</orig><reg>b</reg></choice>ita-pāda-pīṭhaḥ<g type="ddanda">.</g></l>

</lg>

<l n="ab">tribhuva<lb n="30" break="no"/>na-kuṭīra-paṭale sarpati nijakīya-kīrtti-vall<choice><sic>i</sic><corr>ī</corr></choice>yaṁ<g type="danda">.</g></l>

<l n="cd">yasya samunnati-bhājaṁ bhuja-yuga-niḥśr<choice><sic>i</sic><corr>e</corr></choice>ṇi<lb n="31" break="no"/>kāṁ śritvā<g type="ddanda">.</g></l>

</lg>

svasti<g type="danda">.</g> śrī-yayātinagarāt<surplus>a</surplus><g type="danda">.</g> <roleName>parama-māheśvara</roleName>-<roleName>parama-bhaṭṭāraka</roleName>-<roleName>mahārājādhi<lb n="32" break="no"/>rāja</roleName>-<roleName>parameśvara</roleName>-soma-kula-tilaka-<roleName>trikaliṅgādhipati</roleName>-<roleName>śrī</roleName>-<persName type="king" key="PSN01011">mahāśivagupta</persName>-<roleName>rāja-devaḥ</roleName><lb n="33"/>kuśalī<g type="danda">.</g> Uttara-to<choice><sic>ṣ</sic><corr>s</corr></choice>alīya-vra<unclear cert="low">hmo</unclear>-Aṭṭhāvīsa-khaṇḍa-<abbr>saṁ</abbr>-koṇā-grāmaḥ<g type="danda">.</g> Atastat<surplus>i</surplus>-khaṇḍīya-vrāhma<lb n="34" break="no"/>ṇān āp<choice><sic>u</sic><corr>ū</corr></choice>jya<surplus><g type="danda">.</g></surplus> samāhartr̥-sannidhātr̥-<surplus><g type="danda">.</g></surplus> niyuktādhikārika<surplus><g type="danda">.</g></surplus> dāṇḍapāśika-<surplus><g type="danda">.</g></surplus> piśuna-vetrikāvarodha<lb n="35" break="no"/><unclear>ja</unclear>na-<surplus><g type="danda">.</g></surplus> rājñī-<surplus><g type="danda">.</g></surplus> rāṇaka<surplus><g type="danda">.</g></surplus> rājaputra-<surplus><g type="danda">.</g></surplus> rājavallabha-<surplus><g type="danda">.</g></surplus> bhogi-jana-pramukha-nivāsi-samasta-janapadān a<lb n="36"/><unclear>nu</unclear>nayati vodhayati samājñāpayati<supplied reason="omitted">.</supplied> viditam astu bhavatāṁ<g type="danda">.</g> yathāsmābhir ayaṅ grāmaḥ

<lb n="37"/>sa-jala-sthalaḥ<g type="danda">.</g> sa-garttoṣaraḥ<surplus><g type="danda">.</g></surplus> sāmra-madhūka-prabhr̥ti-nānā-vr̥kṣaḥ<surplus><g type="danda">.</g></surplus> sa-nidhiḥ<surplus><g type="danda">.</g></surplus> sopanidhi<lb n="38" break="no"/>ḥ<surplus><g type="danda">.</g></surplus> hasti-daṇḍa-<surplus><g type="danda">.</g></surplus> vara-valīvardda-<surplus><g type="danda">.</g></surplus> ciṭṭola-<surplus><g type="danda">.</g></surplus> AndhāruĀ<surplus><g type="danda">.</g></surplus> pratyandhāruĀ<surplus><g type="danda">.</g></surplus> Adattā-<surplus><g type="danda">.</g></surplus> padāti-jīvya-<surplus><g type="danda">.</g></surplus> A<lb n="39" break="no"/>ntarāvaḍḍi-<surplus><g type="danda">.</g></surplus> rintakāvaḍḍi-<surplus><g type="danda">.</g></surplus>vasāvakī-<surplus><g type="danda">.</g></surplus> viṣayālī-<surplus><g type="danda">.</g></surplus> <choice><sic>Ā</sic><corr>A</corr></choice>hi-daṇḍa-<surplus><g type="danda">.</g></surplus> hala-daṇḍa-<surplus><g type="danda">.</g></surplus> vandha-daṇḍa-<surplus><g type="danda">.</g></surplus> vandāpanā<lb n="40" break="no"/>-<surplus><g type="danda">.</g></surplus> vijayavandāpanā-prabhr̥ti-nānā-mārggaṇī-sametā-bhaviṣyat-kara-sahitaḥ<g type="danda">.</g> sa-khaṇḍa-pālīyaḥ<g type="danda">.</g><lb n="41"/>sarvva-vādhā-varjjitaḥ<g type="danda">.</g> sarvvoparikara-dāna-sahitaḥ<g type="danda">.</g> catuḥ-sīmāvacchinnaḥ<g type="danda">.</g> Utkaladeśīya-śrī<lb n="42" break="no"/>saloṇapura-mahāvihāra-vinirggatāyai<g type="danda">.</g> kā<choice><sic>s</sic><corr>ś</corr></choice>yapa-sa-gotrāyai<g type="danda">.</g> tryārṣa-pravarāyai<g type="danda">.</g> Udyama<lb n="43" break="no"/>tī-nāmnyāḥ pautryai<g type="danda">.</g> mahācīmāhūṇadev<choice><sic>i</sic><corr>ī</corr></choice>-nāmnyāḥ putryai<g type="danda">.</g> rāṇī-śrī-karppūraśrī-nāmn<choice><sic>au</sic><corr>yai</corr></choice><g type="danda">.</g> sali<lb n="44" break="no"/>la-dhārā-purassaraṁ<g type="danda">.</g> Ācand<supplied reason="omitted">r</supplied>ārka-kṣiti-sama-kālopabhogārthaṁ<g type="danda">.</g> mātā-pitror ātmanaś ca pu<lb n="45" break="no"/>ṇya-yaśobhivr̥ddhaye<g type="danda">.</g> tāmra-śāsanenākarīkr̥tya<g type="danda">.</g> sampradatte Ity avagatya<g type="danda">.</g> samuci<lb n="46" break="no"/>ta-kara-bhāga-bhogam upanayadbhi<supplied reason="omitted">r</supplied> bhavadbhiḥ sukhena prativastavyam iti<g type="danda">.</g> bhāvabhiś ca bhūpati<lb n="47" break="no"/>bhir ddattir iyam asmadīyā<g type="danda">.</g> dharmma-gauravād asmad-anuro<choice><sic>v</sic><corr>dh</corr></choice>āc ca sva-dattir ivānupālanīyā<g type="ddanda">.</g> tathā<lb n="48"/>coktan dharmmaśāstre<g type="ddanda">.</g>

<l n="a">vahubhi<supplied reason="omitted">r</supplied> vasudhā dattā</l>

<l n="b">rājabhiḥ sagarādibhiḥ<g type="danda">.</g></l>

<l n="c">yasya yasya yadā bhū<lb n="49" break="no"/>mi<choice><sic>ḥ</sic><corr>s</corr></choice></l>

<l n="d">tasya tasya tadā phalaṁ<g type="ddanda">.</g></l><!--

amwb: Sircar 23

-->

</lg>

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

<l n="b">para-datteti pārthivāḥ<g type="danda">.</g></l>

<l n="c">sva-d<choice><sic>att</sic><corr>ān</corr></choice>āt phala<lb n="50" break="no"/>m ānantyaṁ</l>

<l n="d">para-dat<supplied reason="omitted">t</supplied>ānupālane<g type="ddanda">.</g></l><!--

amwb : Sircar 85

-->

</lg>

<l n="a">ṣaṣṭhiṁ varṣa-sahasrāṇi</l>

<l n="b">svargge modati bhūmidaḥ<g type="danda">.</g></l>

<l n="c">Ākṣeptā<lb n="51"/>cānumantā ca</l>

<l n="d">ca dvau tau naraka-gāminau<g type="ddanda">.</g></l><!--

amwb : Sircar 123 but caution here pāda d is modifies and looks like pāda d of Sircar29 IDEM SOMA13 -->

</lg>

<l n="a">Agner apatyaṁ prathamaṁ s<choice><sic>ū</sic><corr>u</corr></choice>varṇṇaṁ</l>

<l n="b">bhūr vvaiṣṇavī sūrya-s<choice><sic>ū</sic><corr>u</corr></choice>tā<lb n="52" break="no"/>ś ca gāvaḥ<g type="danda">.</g></l>

<l n="c">yaḥ kāñcanaṁ gāñ ca mahīñ ca dadyād<surplus><g type="danda">.</g></surplus></l>

<l n="d">dattās trayas tena bhavanti lokāḥ<g type="ddanda">.</g></l><!--

amwb : Sircar 5 with inversion of the pādas c and d

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</lg>

<l n="a">Āsphoṭa<unclear>ya</unclear><lb n="53" break="no"/>nti pitaro</l>

<l n="b">valgayanti pitāmahāḥ<g type="danda">.</g></l>

<l n="c">bhūmi-dātā kule jātaḥ</l>

<l n="d">sa nas trātā bhaviṣyati<g type="ddanda">.</g></l><!--

amwb : Sircar 20

-->

</lg>

<l n="a">bhū<unclear>miṁ</unclear><lb n="54"/>yaḥ pratigr̥hṇāti</l>

<l n="b">yaś ca bhūmiṁ prayacchati<g type="danda">.</g></l>

<l n="c">Ubhau tau puṇya-karmmāṇau</l>

<l n="d">niyataṁ svargga-gāmi<unclear>nau</unclear><g type="ddanda">.</g></l><!--

amwb : Sircar 29

-->

</lg>

<l n="a">taḍāgānāṁ sahasreṇa</l>

<l n="b">vāja-peya-śatena ca<g type="danda">.</g></l>

<l n="c">gavāṁ koṭi-pradānena</l>

<l n="d">bhūmi-harttā na śu<lb n="56" break="no"/>dhyati<g type="danda">.</g></l><!--

amwb : Sircar 137

-->

</lg>

<l n="a">harat<choice><sic>i</sic><corr>e</corr></choice> hārayed yas tu</l>

<l n="b">manda-vuddhis tamo-vr̥taḥ<g type="danda">.</g></l>

<l n="c">sa vaddho vāruṇaiḥ</l>

<l n="d">pāśais t<choice><sic>ri</sic><corr>ir</corr></choice>yag-yoniṁ<lb n="57"/>sa gacchati<g type="ddanda">.</g></l><!--

amwb : Sircar 64

-yoniṁ ca is the reading in Sircar Bhumi stanzas

-->

</lg>

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

<l n="b">yo haretta vasundharā<supplied reason="omitted">M</supplied><g type="danda">.</g></l>

<l n="c">sa viṣṭhāyāṁ kr̥mi<supplied reason="omitted">r</supplied> bhūt<choice><sic>y</sic><corr>v</corr></choice>ā</l>

<l n="d">pitr̥bhiḥ saha<lb n="58"/>pacyate<g type="ddanda">.</g></l><!--

amwb : Sircar 132

-->

</lg>

<l n="a">gām eka<supplied reason="omitted">ṁ</supplied> svarṇṇam ekāñ ca</l>

<l n="b">bhūmer apy a<supplied reason="omitted">r</supplied>ddham aṅgulaṁ</l>

<l n="c">haran <supplied reason="omitted">na</supplied>rakam āpnoti</l>

<l n="d">yāvad ā<supplied reason="omitted">b</supplied>hū<lb n="59"/>ta-sa<supplied reason="omitted">m</supplied>plava<choice><sic>ḥ</sic><corr>ṁ</corr></choice></l><!--

amwb Sircar 55

-->

</lg>

<l n="a">sāmānyo 'yaṁ dharmma-setu<supplied reason="omitted">r</supplied> nnr̥<surplus>r</surplus>pāṇāṁ</l>

<l n="b">kāle kāle pālanīyo bhavadbhiḥ<g type="danda">.</g></l>

<l n="c">sa<supplied reason="omitted">r</supplied>vvān etān<surplus>a</surplus><lb n="60"/>bhāvinaḥ pārthivendrān</l>

<l n="d">bhūyo bhūyo yācate rāmabhadraḥ<g type="ddanda">.</g></l><!--

amwb : Sircar 117

rāmabhadraḥ as in soma13 but in soma1-2-3-4 rāmacandraḥ

-->

</lg>

<l n="a">Iti kamala-dalāmvu-vindu-lolā<supplied reason="omitted">ṁ</supplied></l>

<l n="b"><lb n="61"/>śriyam anucintya manuṣya-jīvittañ ca<supplied reason="omitted">.</supplied></l>

<l n="c">sa-kalam idam udāhr̥tañ ca vuddhvā</l>

<l n="d">na hi puruṣaiḥ para-kī<supplied reason="omitted">r</supplied>ttayo<lb n="62"/>vilopyāḥ<g type="danda">.</g></l><!--

amwb : Sircar 71

-->

</lg>

<l n="a"><choice><unclear>pa</unclear><unclear>ya</unclear></choice><choice><unclear>hr̥</unclear><unclear>jr̥</unclear><unclear>ju</unclear></choice>ṇḍa-maṇḍalāgreṇa</l>

<l n="b">khaṇḍitair ahitair ayaṁ<g type="danda">.</g></l>

<l n="c">s<choice><sic>ū</sic><corr>u</corr></choice>nāsīro 'rthavān <choice><unclear>puthyī</unclear><unclear>yuthyā</unclear></choice></l>

<l n="d">pātre ya<lb n="63" break="no"/>tra vasundharā<g type="ddanda">.</g></l>

</lg>

<l n="a">yasya vuddhi-valāl lakṣmīr</l>

<l n="b">eka-patnīva ta<choice><sic>r</sic><corr>t</corr></choice>sthitā<supplied reason="omitted">.</supplied></l>

<l n="c">sa śrīmān kr̥ṣṇadevo 'bhū<supplied reason="omitted">d</supplied></l>

<l n="d">bhūpa<lb n="64" break="no"/>teḥ sandhivigrahī<g type="ddanda">.</g></l>

</lg>

<l n="a">mahākṣapaṭalī śrīmān<surplus>a</surplus></l>

<l n="b">vīraś chittalladevakaḥ<g type="danda">.</g></l>

<l n="c">so līlikhaT<lb n="65"/>khalānanda</l>

<l n="d">-nāśanas tāmra-śāsanaṁ<g type="ddanda">.</g></l>

</lg>

<roleName>parama-māheśvara</roleName>-<roleName>parama-bhaṭṭāraka</roleName>-<roleName>mahārājādhi<lb n="66" break="no"/>rāja</roleName>-<roleName>parameśvara</roleName>-<roleName>śrīmat</roleName>-<persName type="king" key="PSN01011">karṇṇa</persName>-<roleName>rāja-devasya</roleName> pravarddhamāna-vijaya-rājye<g type="danda">.</g> <choice><sic>saṭa</sic><corr>ṣaṣṭha</corr></choice>-samvatsare<g type="danda">.</g> Ā<lb n="67" break="no"/>ś<supplied reason="omitted">v</supplied>ina-śudi-dvādaśyāṁ<g type="danda">.</g> Aṅke samvat<surplus>a</surplus> <num value="6">6</num> Āśvina-śudi<num value="12">12</num> svarṇṇa-vīthi-prativaddha-<choice><unclear>su</unclear><unclear>sva</unclear></choice>nnahi-vijñāni<lb n="68" break="no"/>śaṅkhukena tāmra-śāsanam idam utkīrṇṇam iti<supplied reason="omitted">.</supplied>

</div>

<lem>dhūrjja<choice><sic>t</sic><corr>ṭ</corr></choice>i°</lem>

<rdg source="bib:Sircar1959-1960_12 bib:Shastri1995_02">dhūrjjati°</rdg>

</app>

<lem source="bib:Sircar1959-1960_12">nr̥patir jjāto</lem>

<rdg source="bib:Shastri1995_02">napatir jj<choice><sic>a</sic><corr>ā</corr></choice>to</rdg>

</app>

<lem>°<choice><sic>kūrccha</sic><corr>kr̥cchra</corr></choice>kasya</lem>

<rdg source="bib:Sircar1959-1960_12 bib:Shastri1995_02">kūrcchakasya</rdg>

</app>

<lem source="bib:Sircar1959-1960_12">°li-<choice><sic>hu</sic><corr>ccha</corr></choice>dmanā</lem>

<rdg source="bib:Shastri1995_02">°li-<choice><sic>hu</sic><corr>ccha</corr></choice>dbhanā</rdg>

</app>

<lem source="bib:Sircar1959-1960_12">nistriṁśaika</lem>

<rdg source="bib:Shastri1995_02">°nitriṁśaika°</rdg>

</app>

<lem source="bib:Sircar1959-1960_12">paryyanta°</lem>

<rdg source="bib:Shastri1995_02">paryanta°</rdg>

</app>

<lem source="bib:Sircar1959-1960_12">pūrvvetarakṣṃā°</lem>

<rdg source="bib:Shastri1995_02">p<choice><sic>u</sic><corr>ū</corr></choice>rvvetarakṣṃā°</rdg>

</app>

<lem>yasyo<choice><sic>ttāmyada</sic><corr>ktaṁ pada</corr></choice>-rāti°</lem>

<rdg source="bib:Sircar1959-1960_12 bib:Shastri1995_02">yasyottāmyad-arāti°</rdg>

</app>

<lem>narendrai<supplied reason="omitted">ḥ</supplied></lem>

<rdg source="bib:Mitra1959-1960_01 bib:Shastri1995_02">narendrai</rdg>

</app>

<lem source="bib:Mitra1959-1960_01">°sunāsīra°</lem>

</app>

<lem source="bib:Mitra1959-1960_01">bhuja-sāra-śaṅkayā</lem>

<rdg source="bib:Shastri1995_02">bhuja-bhāra-śaṅkayā</rdg>

</app>

<lem source="bib:Mitra1959-1960_01">vra<unclear cert="low">hmo</unclear>-Aṭṭhāvīsa-</lem>

<rdg source="bib:Shastri1995_02">vra<unclear cert="low">hme</unclear> Aṭṭhāvīsa-</rdg>

</app>

<note>As indicated by <bibl><ptr target="bib:Mitra1959-1960_01"/></bibl>, here <foreign>saṁ</foreign> is the contraction for <foreign>saṁbaddha</foreign>.</note>

</app>

<rdg source="bib:Shastri1995_02">āpūjya</rdg>

</app>

<lem source="bib:Mitra1959-1960_01">vetrikāvarodha°</lem>

<rdg source="bib:Shastri1995_02">v<choice><sic>e</sic><corr>ai</corr></choice>trikāvarodha°</rdg>

</app>

<lem source="bib:Mitra1959-1960_01">rājñī-<surplus><g type="danda">.</g></surplus> rāṇaka<surplus><g type="danda">.</g></surplus></lem>

<rdg source="bib:Shastri1995_02">rājñīrāṇaka<surplus><g type="danda">.</g></surplus></rdg>

</app>

<lem source="bib:Shastri1995_02">samājñāpayati<supplied reason="omitted">.</supplied></lem>

<rdg source="bib:Mitra1959-1960_01">samājñāpayati</rdg>

</app>

<lem source="bib:Shastri1995_02"><choice><sic>Ā</sic><corr>A</corr></choice>hi-daṇḍa°</lem>

<rdg source="bib:Mitra1959-1960_01">Āhi-daṇḍa°</rdg>

</app>

<lem source="bib:Mitra1959-1960_01">°parikara-dāna°</lem>

<rdg source="bib:Shastri1995_02">°parikar<choice><sic>a</sic><corr>ā</corr></choice>dāna°</rdg>

</app>

<lem>mahācīmāhūṇadevī</lem>

<rdg source="bib:Sircar1959-1960_12">mahārīmāhūṇadevī</rdg>

<note>Even if <bibl><ptr target="bib:Sircar1959-1960_12"/><citedRange unit="page">273</citedRange></bibl> does not edit this part of the text, he gives his interpratation of the word in his paper. </note>

</app>

<lem source="bib:Mitra1959-1960_01">pautryai</lem>

<rdg source="bib:Shastri1995_02">pautrye</rdg>

</app>

<rdg source="bib:Mitra1959-1960_01 bib:Shastri1995_02">sva-dattāt</rdg>

</app>

<lem source="bib:Shastri1995_02">harat<choice><sic>i</sic><corr>e</corr></choice></lem>

<rdg source="bib:Mitra1959-1960_01">harati</rdg>

</app>

<lem source="bib:Shastri1995_02">vāruṇaiḥ</lem>

<rdg source="bib:Mitra1959-1960_01">dāruṇaiḥ</rdg>

</app>

</app>

<note><bibl><ptr target="bib:Mitra1959-1960_01"/></bibl> suggests understanding <foreign>pracaṇḍa</foreign>.</note>

</app>

<lem source="bib:Shastri1995_02">s<choice><sic>ū</sic><corr>u</corr></choice>nāsīro</lem>

<rdg source="bib:Mitra1959-1960_01">sūnāsiro</rdg>

</app>

<lem source="bib:Mitra1959-1960_01 bib:Shastri1995_02"><choice><unclear>puthyī</unclear><unclear>yuthyā</unclear></choice></lem>

<note><bibl><ptr target="bib:Sircar1959-1960_12"/></bibl> reads <foreign>puthvī</foreign> and suggests understanding <foreign>pr̥thyāḥ</foreign>.</note>

</app>

<lem source="bib:Mitra1959-1960_01">eka-patnīva ta<choice><sic>r</sic><corr>t</corr></choice>sthitā</lem>

<rdg source="bib:Shastri1995_02">eka-patnī<choice><sic>va</sic><corr>vra</corr></choice>ta<surplus>r</surplus>sthitā</rdg>

</app>

<lem source="bib:Mitra1959-1960_01">śudi-dvādaśyāṁ</lem>

<rdg source="bib:Shastri1995_02">śuvi-dvādaśyāṁ</rdg>

</app>

</listApp>

</div>

As the beginning of the text (from verse 1 to 11) is similar to <ref target="DHARMA_INSSomavamsin00015.xml">Bālijhari (also known as Narasinghpur) Plates of Mahābhavagupta Uddyotakeśarin, Year 4</ref>, I reproduced and adapted to the line numbering the translation of Pandit Binayaka Misra (JBORS, vol. XVII, part.1 (1930-31), pp.1-24) offered in <bibl><ptr target="bib:Rajaguru1966_01"/></bibl>. The whole is followed by Rajaguru's translation of the extended text (see <bibl><ptr target="bib:Rajaguru1966_01"/><citedRange unit="page">260-262</citedRange></bibl>).

The joyful luminous and nectar-rayed lord (Moon) -- who is skilful in causing lilies to laugh -- who rests on the mansion of the head of Dhūrjjaṭi -- who is the store of nectar streams -- who is the lord of the stars in the inner appartments -- who serves as point of arrow of the good archer love-god and who is the son of milk-ocean -- (lines 1-3)

In this illustrious dynasty of the Moon, whose lustre dispels the spot of intense darkness covering the horizon, were born the enjoyers of the earth, who, like bulb sent forth all the good qualities, and whose fame was as white as <foreign>kunda</foreign> flower. (lines 3-5)

Janamejaya became king and then his son king Yayāti was floowed by Bhīmaratha, the ornament and the protectors of the earth. He (Bhīmaratha), through his frontier guards, built the pillars of victory on all sides beyond his kingdom, which served as glittering weapons piercing the heart of the possessors of the regions. (lines 5-7)

Dharmaratha, the son of the glory of the Lunar Race, the achiever of the desired object and the only friend of the sword, became the head-jewel of all the kings, when the hostile kings retreated to the extremity of the far-off country, being chased by his soldiers marching on <foreign>digvijaya</foreign>, in the course of which the dusts swelled.(lines 7-10)

His brother Naghusha, the over lord of the country and the celebrated ornement of the earth, was as mighty as the lord of the animate beings. (lines 12-15)

His (Naghusha's) rod-like hand, being adorned with the tongue of (double edged) sword, resembled the snake when it took the air separated from the throat of enemy's soldiers (who are slain). (lines 15-17)

The old Śavara women, having suppressed the tears in order to teach how to wander in the forest, took pity on the female of his (Naghusha's) enemy and told them that there ar many ruttish elephants and there is also a strong lion having irrestible access all over the world and again there are huge snakes in the holes in the caves of the hills. (lines 17-18)

His (Naghusha's) younger brother Yayāti, the conqueror of the world, the representative of Madhusūdana and the ocean of learning, was elected as king of two countries - Kośala and Utkala - by the warrior chiefs. He (Yayāti- effectively repulsed the enemies. His lotus-like feet were radiant with the wreath of the rays of head-jewels of all the prostrate enemies and his hands acccomplished well his purpose on all sides. (lines 19-20)

Then, his son king Śrīmān Udyotakeśarī enjoys the rewards of good acts (of his father), brightens the world and possesses immense good qualities. He is never destitute of the leadership and his fame resembles the <foreign>Malli</foreign> flowers dorpped down from the hairs of the kings, who bow down in reverence from a long distance when offering the presents. (lines 20-22)

His (Yayāti's) son Janamejaya became the king whose lotus-feet were kissed by the bee-like crest diadems with blue coloured jewels which decorated the heads of the subordinate kings. (lines 22-23)

His (Janamajaya's) sharp weapon has washed away the fine toilet paintings done by musk (<foreign>kastūrikā</foreign>) on the cheeks of (young) ladies or wives of his enemy-kings. It means that the enemy-kings died so that their wives turned to widowhood and could not use musk paintings in accordance to a long prevailing custom. (lines 23-25)

After him (Janamejaya), his son Purañjaya was born like the mind-born (Madana) who (according to the meaning of his name), conquered the cities of his enemies. The subordinate kings bow down at this feet and (thus) his prowess is as great as that of Indra's (the lord of heavens).(lines 25-26)

Not only that he successfully resisted the attacks of his foes (from) Gauḍa, Ḍāhāla, Kaliṅga (and) Vaṅga but also be made their kings tremble out of fearat his own prowess and valour. (lines 26-28)

His (Purañjaya's) brother, Karṇṇadeva, who acquired glory as brilliant as the sun, made less luminous the moon-like fame of his foes, while the jewels shining over the crowns of (his) subordinate kings kissed his feet which rested on the royal pedestal; (lines 28-29)

whose glory (also) creeped (high above) being supported by his powerful arms, turned to be an object of picture in all the three worlds. (lines 29-31)

Om ! Hail ! From the city of Yayāyinagara, the illustrious king Mahāsivagupta (alias Karṇṇadeva), who is the lord of tr̥kaliṅga, who is the best (king) of the Soma-kula, who is a <foreign>paramamāheśvara</foreign> (a devoted worshipper of Śiva) and who is a <foreign>paramabhaṭṭāraka</foreign>, <foreign>mahārājādhirāja</foreign> and <foreign>parameśvara</foreign> is well.

In the province of Uttara-Toshalī (there is a village called) Koṇā-grāma (consisting of eighteen parts?) ; having honoured the brāhmaṇas of that <foreign>khaṇḍa</foreign> (district), we declare this charity (order) before the officers (such as) <foreign>samāhatr̥</foreign>, the <foreign>niyukta</foreign>, the <foreign>adhikārika</foreign>, the <foreign>dāṇḍāpāśika</foreign>, the <foreign>piśuna</foreign>, the <foreign>vetrikā</foreign>, the <foreign>avarodhanajana</foreign>, the <foreign>rājñī</foreign>, the <foreign>rāṇaka</foreign>, the <foreign>rājaputra</foreign>, the <foreign>rājavallabha</foreign>, the <foreign>Bhogijana</foreign>s etc. and before all the inhabitants (of the district),

that this village, together with the lands, the water, the tanks, the marsh, the various linds of trees including the mangos and <foreign>madhuka</foreign> in the boundaries, (also) with the <foreign>upanidhi</foreign>s, the <foreign>hasti-daṇḍa</foreign> (elelphant-sticks?), the oxes, the <foreign>chittola</foreign> (?), the <foreign>andhāruā</foreign> (?), the <foreign>pratiandhāruā</foreign>(?), the <foreign>adattā</foreign>(?), the padātijīvya (right to maintain the foot-soldiers?), the <foreign>antarābaḍḍi</foreign>(?), the <foreign>rintakābaḍḍi</foreign>, the <foreign>vasāvakī</foreign>(?), the <foreign>vishayāli</foreign>(?), the <foreign>ahidaṇḍa</foreign>(?), the <foreign>hala-daṇḍa</foreign> (plough-stick?), the <foreign>vandha-daṇḍa</foreign>(?), the <foreign>vandāpanā</foreign>(receiving of sacred honour), <foreign>vijaya-vandāpanā</foreign> (reveiving of sacred and victorious honour), etc including many <foreign>mārggaṇi</foreign>s(?), (and also with the rights of) collecting assessments in future, (excercising power on) the <foreign>khaṇḍa-pāla</foreign>s, with prohibition of all sorts of oppressions -

(this grant) is issued with libations of water, free of taxes, for the increase of merit and glory of (our) mother , father (and) ourselves, to Rāṇi Śrī Karpuraśrī, daughter of Mahārimā Hūṇadevī and grand-daughter of Udayamati of Kaśyapa <foreign>gotra</foreign> (and) the <foreign>pravara</foreign> of three r̥śis (and) migrated from the Mahāvihāra of Solaṇapura in Utkaladeśa. Let this grant be continued as long as the moon, the sun (and) the earth would endure. Let the donee live happily by enjoying the taxes and his shares (of produce from the lands of the village). The future kings are requested to maintain this grant as if it would be a part of their own religious charity.

From line 48 to 62, there are some benedictory and imprecatory verses quoted from the <title>Dharmaśāstra</title>s

In these lines, there are two verse composed in favour of Sandhivigrahin Kr̥ṣṇadeva Bhūpati who acted as the dūtaka in this grant. The verses are written erronously [quotation of the verse]. The meaning of these verses is not clear. But, according to Dr. Sircar, Kr̥ṣṇadeva Bhūpati, the Snadhivigrahin who made karṇa "the lord of the earth in the real sense by the various kings killed by the minister Kr̥ṣṇadeva and that the earth, including the territories of those rulers, came into the possession of a better master"

The writers of this charter are the Akshapaṭali Vīra-Chittalladeva and Khalānandāsa. THe document is written in the sixth victorious reigning year of the P.M.P. Karṇṇarājadeve and in the twelvth tithi of the bright fornight of the month Āśvina. The same is given in figures also.

</div>

Le dieu qui répand une lumière semblable à l'ambroisie (Soma) et qui est né du barattage de l'océan de lait, clair de lune synomyme de prospérité, ce coquin capable à lui seul de faire rire les lotus, lui dont le palais n'est autre que la chevelure de Dhūrjaṭi (Śiva), lui qui est à la tête d'un harem d'étoiles, qui sert de pierre à aiguiser pour les traits de l'époux de Rati (Kāma) a gagné son séjour dans l'océan de lait.

Dans l'auguste lignée de l'astre lunaire qui, par son expiation, a effacé de l'horizon du ciel sa tâche  et qui transperce l'osbcurité toute entière, naquirent ces seigneurs de la terre, bulbes dont poussent toutes les qualités de la vertu, eux à la gloire aussi pure que la fleur blanche du jasmin.

D'abord le roi des rois Janamejaya, puis son fils Yayāti, après lui vint au monde l'illustre Bhīmaratha, le parangon de la protection de la souveraineté sur terre, puisqu'à l'intérieur des huit directions, il offrit une ouverture aux flèches pour qu'elles transpercent les coeurs même des gardiens des directions en cachant des colonnes (armées) fixes pour la victoire.

De lui [il y eut] Dharmaratha, le fruit désiré pour la fortune de la lignée lunaire, parmi tous les protecteurs de la terre, il fut un joyau de tête, dont l'unique amie était une épée : son apparition lors de ses conquêtes fit autrefois déguerpir les rois ennemis de la frontière et après lui, s'élevait l'épaisse poussière (soulevée) par son armée.

À la limite de la forêt bordant le Setu, de l'Himālaya jusqu'aux confins de la terre, de la montagne de l'ouest jusque dans les forêts qui longent la côte est, à Kaṭaka,<note>

Considérant le possible parallélisme de construction des deux premiers hémistiches (alternances de locatifs et d'ablatifs), je considère que cette partie de la phrase indique les points géographiques extrêmes où s'entendent les exploits chantés du roi. Vu que le premier hémistiche indique un axe nord-sud et que la première partie du second indique la direction de l'est (<foreign>prāg-ambhodhi-taṭī-vaneṣu</foreign>), j'attribue le sens de montagne de l'ouest au composé <foreign>pūrvvetara-kṣṃā-bhr̥taḥ</foreign>, ce qui aboutit à la description d'un axe est-ouest. Ce composé a été traduit tout autrement par le Pandit Binayaka Misra : <q>There was a king, other than mentioned before, at Kaṭaka in the countries, lying on the coast of eastern sea, extending from the Himālayas up to the forest adjoining the Setuvandha.</q> (traduction reportée dans l'édition de <bibl><ptr target="bib:Rajaguru1966_01"/><citedRange unit="page">232</citedRange></bibl>). En contexte épigraphique, attribuer le sens de la direction cardinale ouest au substantif <foreign>pūrvetara</foreign> semble plus probable. Bien qu'il propose une restitution du vers différente, <bibl><ptr target="bib:Shastri1995_02"/><citedRange unit="note">79-79a</citedRange><citedRange unit="page">291</citedRange></bibl> mentionne la possibilité de donner le sens de montagne de l'ouest à l'expression <foreign>pūrvvetara-kṣṃā-bhr̥taḥ</foreign>.

</note>

sa gloire était chantée par les bambous résonnant dans les airs faisant entendre les bruissements du vent et de la pluie, semblables aux soupirs des femmes des rois par la grâce de (toucher) ses pieds.

Le frère <supplied reason="explanation"><foreign>bhrātā</foreign></supplied> de ce souverain de la terre, seigneur parmi les seigneurs de la terre, à la splendeur semblable à celle de Bhuteśa (Śiva) fut connu comme joyau de la terre sous le nom de Naghuṣa, de son bras tel un serpent sur un sceptre qui tenait son épée étincelante telle une langue fourchue, il ôta les souffles de la gorge des soldats de l'armée ennemie.

"En ces lieux, celui qui a cinq visages s'est installé avec une multitude d'éléphants en rut, ici-bas il est devenu adulte; les grands serpents ennemis du monde sont (désormais cachés) dans les cavités de ces montagnes et dans ces cruches", voilà ce qu'expliqua un groupe de vieilles femmes Śavara par affection retenant leurs larmes aux femmes des ennemis qui s'en allaient se réfugier dans la forêt.

Son frère cadet <supplied reason="explanation"><foreign>anuja</foreign></supplied>, le roi Yayāti, naquit tel un trésor de connaissance, image même du meutrieur de Madhu (Viṣṇu), conquérant universel, aux pieds duquel reposait l'éclat étincelant des joyaux de tête de tous ses rivaux réunis.

Une fois les deux régions du Kosala et d'Utkala conquises par les troupes de ses meilleurs hommes, par ce succès obtenu de ses deux bras, il eut totalement les mains libres.

De lui naquit un fils <supplied reason="explanation"><foreign>tanaya</foreign></supplied>, un fruit de perfection, éclairant le monde de ses actes fructueux, l'illustre Uddyotakeśarin, sommité unique de qualités:

les grands rois s'approchant en rangs, telle une lignée de gloire, l'honorèrent de tous côtés et ressemblaient à des guirlandes vacillantes de jasmin lorsqu'ils s'inclinaient à distance par dévotion.

De lui naquit un fils <supplied reason="explanation"><foreign>tanaya</foreign></supplied>, le roi Janamejaya, dont les pieds ornés par les joyaux bleus des couronnes des meilleurs des hommes s'agenouillant semblaient des lotus entourés d'abeilles (voulant butiner).

La pluie de ses coups d'épée lava le fard musqué des épouses bien-aimées des rois ennemis; ce roi des serpents menaça son bras semblable à une flèche le grand porteur du fardeau de la terre (Viṣṇu).

De lui il y eut un fils <supplied reason="explanation"><foreign>tānuja</foreign></supplied>, le meilleur des hommes, le roi Purañjaya (le bien nommé) vainqueur (<foreign>jaya</foreign>) des cités (<foreign>pura</foreign>), lui dont les lotus de pieds resplendissaient de la gloire de ceux lui rendant hommage, lui au courage égal à celui du chef des armées célestes (Indra) lorsqu'elles se mettent en marche.

Même les rois ennemis écartés par ce souverain, eux qui sont originaires de Gauḍa, de Ḍāhala, du Kaliṅga et du Vaṅga, tremblant de la crainte des flèches de ce roi, s'en remirent toujours à lui.

Son frère cadet effaca la gloire des ennemis par la vaillance acquise de ses propres bras comme la lune est effacée par la splendeur du soleil levant: l'ombre des joyaux sertis sur les couronnes des rois vient embrasser le piédestal de l'illustre roi Karṇadeva.

Alors que la liane de sa propre gloire serpentait sur les toits de chaume des trois mondes, il reçut le statut d'une haute position par des rangées de bras joints.

</div>

<!--

amwb : the three plates are not of uniform size

Sircar1959-1960_12 ; the eight stanzas are the same as verses 1-8 of the Balijhari (narsingpur) plates of udyotakesarin (= Soma15)

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<!-- Lines 62-64 corrected by Sircar according to Rajaguru1966_01

yaddaṇḍa-maṇḍalāgreṇa khaṇditair ahitair ayam

sunāśiro 'rthavān pr̥thyāḥ pātre cātre vasundharā ||

sa śrīmān kr̥ṣṇadevo bhūd bhūpateḥ sandhivigrahī ||

-->

The term <foreign>anuja</foreign> is used twice in this charter. According to dictionnaries, it literally means "younger brother" or "someone born after". <bibl><ptr target="bib:Sircar1966_01"/><citedRange unit="page">24</citedRange></bibl>, quoting this charter, mentions the particular meaning of "a younger cousin". In his paper (<bibl><ptr target="bib:Sircar1959-1960_12"/><citedRange unit="page">271</citedRange></bibl>, he explains that the word anuja is used <q>in the sens of a younger cousin, since the Brahmeśvara temple inscription represents Caṇḍīhara as the son of Abhimanyu, grandson of Vicitravīra and great-grandson of Janamejaya I Mahābhavagupta</q>. Even if it is the reference to this ston inscription is correct, I choose to translate the word by the meaning given by the dictionnaries, i.e. younger brother.

I disagree with the reading of the name of the donee (line 43) given by <bibl><ptr target="bib:Sircar1959-1960_12"/><citedRange unit="page">272</citedRange></bibl>. By comparing the manner to write the <foreign>akṣara</foreign>s <foreign>va</foreign>, <foreign>ra</foreign> and <foreign>ca</foreign> within this set, I affirm that the word is not <foreign>mahārīmāhūṇadevī</foreign> but <foreign>mahācīmāhūṇadevī</foreign>. Consequently his supposed etymology of a word <foreign>māhārī</foreign> close to a prakrit <foreign>meharī</foreign> to argue that the female donee was an harlot is no longer convincing.

</div>

The text incised on the first plate was first edited by Tripathy  and then reedited by <bibl><ptr target="bib:Sircar1959-1960_12"/></bibl>. The text incised on the two other plates was first edited by <bibl><ptr target="bib:Mitra1959-1960_01"/></bibl>. The first plate is preserved in the Odisha State Museum (photos available <ref target="https://didomena.ehess.fr/concern/data_sets/6h441309g">here</ref>). While <bibl><ptr target="bib:Tripathy2010_01"/><citedRange unit="page">254</citedRange></bibl> and <bibl><ptr target="bib:Acharya2014_01"/><citedRange unit="page">280</citedRange></bibl> give no information about the place of preservation of the second and the third plates, during a field trip in Ratnagiri in February 2024, Annette Schmiedchen and Amandine Wattelier-Bricout found that the two others are preserved in a showcase of the gallery 4 in the museum of Ratnagiri (photos available <ref target="ttps://didomena.ehess.fr/concern/data_sets/1r66j9182">here</ref>). <bibl><ptr target="bib:Tripathy1930_01"/><citedRange unit="page">206</citedRange></bibl> explains that the first plate was found in 1914 by a cultivator and the reason why a bit from the left hand bottom corner is cut (the cultivator suspected the plate to be of gold).

<bibl n="S"><ptr target="bib:Shastri1995_02"/><citedRange unit="item">XXVII</citedRange><citedRange unit="page">309-317</citedRange></bibl>

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<bibl><ptr target="bib:Acharya2014_01"/><citedRange unit="page">280</citedRange></bibl>

</listBibl>

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