Ruchida plates of Mahābhavagupta year 8

Editor: Amandine Wattelier-Bricout.

Identifier: DHARMA_INSSomavamsin00039.

Hand description:

Language: Sanskrit.

Repository: Somavaṁśin (tfb-somavamsin-epigraphy).

Version: 2024-12-17 18:37 (2e440dc), last modified 2024-07-23 18:32 (3c745fe).

Edition

Logical
Physical
Full

Seal

⟨1⟩ śrī-mahābhavagu⟨2⟩ptarāja-devasya

Plates

⟨Page 1r⟩ ⟨Page 1v⟩

⟨1⟩ @

nama⟨ḥ⟩ puru¿ś?⟨ṣ⟩ottamāya|| svasti vārakāt parama-māheśvaro mātā-pitr̥-pādānudhyāta⟨2⟩-mahārājādhirāja-{t}parameśvara-paramabhaṭṭāraka-soma-kula-tilaka-{s}tr̥kaliṅgādhipati-śrī⟨3⟩mahābhavagupta-rāja-devaḥ kuśalī|| cārapadraka-viṣayīpati-vasarullāka-vrāhmaṇā⟨n saṁ⟩⟨4⟩p¿u?⟨ū⟩jya tat-pratinivāsi-kuṭumvinaḥ samāharttr̥-sannidhātr̥-daṇḍapāśika-cāṭa-bhaṭa-rāja-va⟨5⟩llabha-jātīn sarvān samājñāpayati viditam astu bhavatām yathāsmābhiḥ sa-nidhiḥ ⟨6⟩ sopanidhiḥ sa-daśaparādho {niṣiddha} a-cāṭa-bhaṭa-praveśaḥ sarvvoparikaradāna-sameta⟨ḥ⟩ ⟨7⟩ sarvva-pīḍā-pariva⟨r⟩jjitaḥ ā-candara-tārakārkka-kṣiti-samakālopabhoktuṁ mithuna-saṁkrā⟨ntyaṁ⟩ ⟨8⟩ guna-medhagreḥ vyakṣasyam jānadajñā-pañcārṣiya-pravaraḥ vaccha⟨t⟩sa⟨9⟩-bhārgava-gotrāya {cyavana-Apnuvān} (Au)rva-jamadajñetiḥ jāmadagnīvā⟨taḥ Aurva ⟨10⟩ vātaḥ⟩ ¿da?⟨A⟩pnuvāna-vātaḥ cyavana-vātaḥ pachabhu-grāma-vāsitaḥ kośāmvi-vinirgathaḥ śrī-kāśa[2×] ⟨11⟩ nagara-vāstavya-bhaṭa-nanukāya maheśvara-deva-sutāya Indradeva-naptukāya taiṭr̥⟨yīna⟩-śākhā⟨12⟩ya māta-pi¿tr̥?⟨tro⟩⟨Page 2r⟩⟨13⟩[rātmanaś ca puṇyābhi]vr̥ddhaye[…]bhaṭṭārakāya [kha⟨14⟩ṇḍāsphuṭita] saṁskāraṇāya ca gīta-nr̥tya-vādita vali-caru-sattra-pravarttanāya vāsarullāka⟨15⟩gramārddha-dattaḥ| śrī-kasariṇā ni⟨vāsa⟩vāsarullā-grāma⟨ḥ⟩ nānnukasya dattaḥ salila-dhārā⟨16⟩-pura⟨ḥ⟩sareṇa tām{v}ra-śāsanenākarīkr̥tya pratipādita⟨.⟩ Ity avagatya samucita⟨17⟩-bhoga-bhāga-kara-hiraṇyādikam upanayad⟨bhir⟩ {d}bhavadbhiḥ sukhena prativastavyaṁ⟨.⟩ bhāvibhiś ca ⟨18⟩ bhūpatibhiḥ dharma-gauravād asmadnurodhāc ca sva-dattir ivānupālanīyā|| tathā caiva ⟨19⟩ ⟨paṭhyate⟩ dharmaśāstre⟨.⟩

I. Anuṣṭubh

vahubhir vvasudhā dattā

rājabhiḥ sagarādibhiḥ

yasya yasya yadā bhūmi⟨20⟩s

tasya tasya tadā phalaṁ

II. Anuṣṭubh

mā bhūd a-phala-śaṅkā vaḥ

para-datteti pārthivāḥ|

sva-dānāt phalam ā⟨21⟩⟨antyaṁ⟩

para-dattānupālane||

III. Anuṣṭubh

bhūmi⟨ṁ⟩ yaḥ pratigr̥h¡n!⟨ṇ⟩āti

yaś ca bhūmiṁ prayacchati

Ubhau tau pu¡n!⟨ṇ⟩ya⟨22⟩-⟨karmāṇau⟩

niyat¿au?⟨aṁ⟩ svarga-gāminau

IV. Anuṣṭubh

ṣaṣṭhi⟨ṁ⟩ var{i}¿s?⟨ṣ⟩a-sahasrāṇi

svarge modati bhūmidaḥ

Ākṣeptā ⟨23⟩ ⟨cānumantā⟩ ca

tāny eva narake vaset|

V. Anuṣṭubh

sva-dattām para-dattām vā

yo ha¿red?⟨reta⟩ ⟨vasundharāṁ⟩

⟨sa⟩ ⟨24⟩ viṣṭhāyāṁ kr̥mir bhūtvā

pitr̥bhiḥ saha pacyate|

VI. Anuṣṭubh

suvarṇṇam ekaṁ gām ekāṁ

⟨25⟩

⟨Page 2v⟩⟨bhūmer a⟩py arddham aṅgulaṁ

haran narakam āyāti

yāvad ā⟨b⟩hūta-saṁplava¿ḥ?⟨M⟩

VII. Indravajrā

Agner a⟨26⟩patyaṁ prathamaṁ suvarṇṇa⟨ṁ⟩

bhūr vvaiṣṇavī sūrya-sutāś ca gāv¿o?⟨aḥ⟩

⟨yaḥ kāñcanaṁ gāñ ca mahīñ ca dadyād⟩

dattās trayas tena bhavanti lokā⟨ḥ⟩

VIII. Anuṣṭubh

⟨27⟩ harat¿a?⟨e⟩ hāray¿atar?⟨ed⟩ yas tu

manda-vuddhis tamo-vr̥taḥ⟨.⟩

sa vaddho vāruṇai⟨ḥ⟩

pāśair tt¿ri?⟨ir⟩ya ⟨28⟩ g-yoniñ ca gacchati{ḥ}

IX. Anuṣṭubh

ta¿ṭākā?⟨ḍāgā⟩nāṁ sahasreṇa

vāja-peya-śatena ca

gavāṁ koṭi-pradāne⟨29⟩na

bhūmi-harttā na śudhyati{ḥ}

yaḥ kāñcanaṁ gāñ ca mahīñ ca dadyād

X. Puṣpitāgrā

Iti kamala-dalāmvu⟨30⟩-vindu-lolā⟨ṁ⟩

śriyam anucintya manuṣya-j¿i?⟨ī⟩vitañ ca

sa-kalam idam udāhr̥tañ ca vudhvā

na hi pu⟨31⟩⟨ruṣaiḥ⟩ para-k¿i?⟨ī⟩rtt¿o?⟨a⟩yo vilopyāḥ

XI. Śālinī

sarvvān{y} etā⟨n⟩ bhāvinaḥ pārthivendrāṃ

bhūy¿a?⟨o⟩ bhūyaḥ ⟨32⟩ yācate rāmacandraḥ

sāmāny¿e?⟨o⟩’yaṁ dharma-setu⟨r⟩ nr̥pāṇāṁ

kāle kāle pālanīyo ⟨33⟩ bhavadbhiḥ

XII. Anuṣṭubh

Ādity¿a?⟨o⟩ varuṇ¿a?⟨o⟩ viṣṇur

vrahmā somo hutāśanaḥ

śulpāṇis tu bhagavāN

⟨Page 3r⟩ ⟨34⟩ ⟨pratinandanti⟩ bhūmidaṁ

XIII. Anuṣṭubh

Āsphoṭayanti pita¿tre?⟨raḥ⟩

pravalg{v}anti pitāmahāḥ

bhūmi-do ’smat-kule jātaḥ

sa nas trātā ⟨35⟩ bhaviṣyati

sa ⟨36⟩ […]kona Asmat puna ra srggapa nga ⟨37⟩ […]rabhi hanyamano[…]hara[…]|| Atreva mahāsandhivigrahika ⟨38⟩ […]dvavamabhilikhya[…]medini yāvadābhāḥ yāvad ⟨39⟩ […]gagane yāvat[…] candra pravala guṇa yuta ⟨40⟩ […]metatsapālaniyo svayam[…] sāsana dharmmavr̥ddye|| śrīmata(t) rudradattena devadatta ⟨41⟩ ⟨sutena⟩ likhyaṃtam śāsanaṁ tām{v}ra-kāraka-saṅkillyena|| pravarddhamāna vijaya-rājya-sa(mvatsare) ⟨42⟩ Aṣṭame Āṣāḍha-prathama-pakṣa-dvitiyāyāṁ| Aṅkenāpi samvat 8 va di dina 2|| yadi ⟨43⟩ Akṣara parībhrṣṭam mātrāhinaṁnta yadbhaveḥ kṣāntamarahasī vidvānsaḥ kasya na skhalate ⟨44⟩ manaḥ

Seal

⟨1⟩ śrī-mahābhavagu-

⟨2⟩ ptarāja-devasya

Plates⟨Page 1r⟩ 
⟨Page 1v⟩ 
⟨1⟩ @  nama⟨ḥ⟩ puru¿ś?⟨ṣ⟩ottamāya|| svasti vārakāt parama-māheśvaro mātā-pitr̥-pādānudhyāta-
⟨2⟩ -mahārājādhirāja-{t}parameśvara-paramabhaṭṭāraka-soma-kula-tilaka-{s}tr̥kaliṅgādhipati-śrī-
⟨3⟩ mahābhavagupta-rāja-devaḥ kuśalī|| cārapadraka-viṣayīpati-vasarullāka-vrāhmaṇā⟨n saṁ⟩-
⟨4⟩ p¿u?⟨ū⟩jya tat-pratinivāsi-kuṭumvinaḥ samāharttr̥-sannidhātr̥-daṇḍapāśika-cāṭa-bhaṭa-rāja-va-
⟨5⟩ llabha-jātīn sarvān samājñāpayati viditam astu bhavatām yathāsmābhiḥ sa-nidhiḥ
⟨6⟩ sopanidhiḥ sa-daśaparādho {niṣiddha} a-cāṭa-bhaṭa-praveśaḥ sarvvoparikaradāna-sameta⟨ḥ⟩
⟨7⟩ sarvva-pīḍā-pariva⟨r⟩jjitaḥ ā-candara-tārakārkka-kṣiti-samakālopabhoktuṁ mithuna-saṁkrā⟨ntyaṁ⟩
⟨8⟩ guna-medhagreḥ vyakṣasyam jānadajñā-pañcārṣiya-pravaraḥ vaccha⟨t⟩sa-
⟨9⟩ -bhārgava-gotrāya {cyavana-Apnuvān} (Au)rva-jamadajñetiḥ jāmadagnīvā⟨taḥ Aurva
⟨10⟩ vātaḥ⟩ ¿da?⟨A⟩pnuvāna-vātaḥ cyavana-vātaḥ pachabhu-grāma-vāsitaḥ kośāmvi-vinirgathaḥ śrī-kāśa[**]
⟨11⟩ nagara-vāstavya-bhaṭa-nanukāya maheśvara-deva-sutāya Indradeva-naptukāya taiṭr̥⟨yīna⟩-śākhā-
⟨12⟩ ya māta-pi¿tr̥?⟨tro⟩-
⟨Page 2r⟩ 
⟨13⟩ [rātmanaś ca puṇyābhi]vr̥ddhaye[…]bhaṭṭārakāya [kha-
⟨14⟩ ṇḍāsphuṭita] saṁskāraṇāya ca gīta-nr̥tya-vādita vali-caru-sattra-pravarttanāya vāsarullāka-
⟨15⟩ gramārddha-dattaḥ| śrī-kasariṇā ni⟨vāsa⟩vāsarullā-grāma⟨ḥ⟩ nānnukasya dattaḥ salila-dhārā-
⟨16⟩ -pura⟨ḥ⟩sareṇa tām{v}ra-śāsanenākarīkr̥tya pratipādita⟨.⟩ Ity avagatya samucita-
⟨17⟩ -bhoga-bhāga-kara-hiraṇyādikam upanayad⟨bhir⟩ {d}bhavadbhiḥ sukhena prativastavyaṁ⟨.⟩ bhāvibhiś ca
⟨18⟩ bhūpatibhiḥ dharma-gauravād asmadnurodhāc ca sva-dattir ivānupālanīyā|| tathā caiva
⟨19⟩ ⟨paṭhyate⟩ dharmaśāstre⟨.⟩   vahubhir vvasudhā dattā rājabhiḥ sagarādibhiḥ yasya yasya yadā bhūmi-
⟨20⟩ s tasya tasya tadā phalaṁ   mā bhūd a-phala-śaṅkā vaḥ para-datteti pārthivāḥ| sva-dānāt phalam ā-
⟨21⟩ ⟨antyaṁ⟩ para-dattānupālane||   bhūmi⟨ṁ⟩ yaḥ pratigr̥h¡n!⟨ṇ⟩āti yaś ca bhūmiṁ prayacchati Ubhau tau pu¡n!⟨ṇ⟩ya-
⟨22⟩ -⟨karmāṇau⟩ niyat¿au?⟨aṁ⟩ svarga-gāminau   ṣaṣṭhi⟨ṁ⟩ var{i}¿s?⟨ṣ⟩a-sahasrāṇi svarge modati bhūmidaḥ Ākṣeptā
⟨23⟩ ⟨cānumantā⟩ ca tāny eva narake vaset|   sva-dattām para-dattām vā yo ha¿red?⟨reta⟩ ⟨vasundharāṁ⟩ ⟨sa⟩
⟨24⟩ viṣṭhāyāṁ kr̥mir bhūtvā pitr̥bhiḥ saha pacyate|   suvarṇṇam ekaṁ gām ekāṁ 
⟨25⟩ -
⟨Page 2v⟩ 
⟨bhūmer a⟩py arddham aṅgulaṁ haran narakam āyāti yāvad ā⟨b⟩hūta-saṁplava¿ḥ?⟨M⟩   Agner a⟨26⟩ patyaṁ prathamaṁ suvarṇṇa⟨ṁ⟩ bhūr vvaiṣṇavī sūrya-sutāś ca gāv¿o?⟨aḥ⟩ ⟨yaḥ kāñcanaṁ gāñ ca mahīñ ca dadyād⟩ dattās trayas tena bhavanti lokā⟨ḥ⟩   
⟨27⟩ harat¿a?⟨e⟩ hāray¿atar?⟨ed⟩ yas tu manda-vuddhis tamo-vr̥taḥ⟨.⟩ sa vaddho vāruṇai⟨ḥ⟩ pāśair tt¿ri?⟨ir⟩ya
⟨28⟩ g-yoniñ ca gacchati{ḥ}   ta¿ṭākā?⟨ḍāgā⟩nāṁ sahasreṇa vāja-peya-śatena ca gavāṁ koṭi-pradāne-
⟨29⟩ na bhūmi-harttā na śudhyati{ḥ}  yaḥ kāñcanaṁ gāñ ca mahīñ ca dadyād  Iti kamala-dalāmvu-
⟨30⟩ -vindu-lolā⟨ṁ⟩ śriyam anucintya manuṣya-j¿i?⟨ī⟩vitañ ca sa-kalam idam udāhr̥tañ ca vudhvā na hi pu-
⟨31⟩ ⟨ruṣaiḥ⟩ para-k¿i?⟨ī⟩rtt¿o?⟨a⟩yo vilopyāḥ   sarvvān{y} etā⟨n⟩ bhāvinaḥ pārthivendrāṃ bhūy¿a?⟨o⟩ bhūyaḥ
⟨32⟩ yācate rāmacandraḥ sāmāny¿e?⟨o⟩’yaṁ dharma-setu⟨r⟩ nr̥pāṇāṁ kāle kāle pālanīyo
⟨33⟩ bhavadbhiḥ   Ādity¿a?⟨o⟩ varuṇ¿a?⟨o⟩ viṣṇur vrahmā somo hutāśanaḥ śulpāṇis tu bhagavāN  
⟨Page 3r⟩ 
⟨34⟩ ⟨pratinandanti⟩ bhūmidaṁ   Āsphoṭayanti pita¿tre?⟨raḥ⟩ pravalg{v}anti pitāmahāḥ bhūmi-do ’smat-kule jātaḥ sa nas trātā
⟨35⟩ bhaviṣyati   sa
⟨36⟩ […]kona Asmat puna ra srggapa nga
⟨37⟩ […]rabhi hanyamano[…]hara[…]|| Atreva mahāsandhivigrahika
⟨38⟩ […]dvavamabhilikhya[…]medini yāvadābhāḥ yāvad
⟨39⟩ […]gagane yāvat[…] candra pravala guṇa yuta
⟨40⟩ […]metatsapālaniyo svayam[…] sāsana dharmmavr̥ddye|| śrīmata(t) rudradattena devadatta
⟨41⟩ ⟨sutena⟩ likhyaṃtam śāsanaṁ tām{v}ra-kāraka-saṅkillyena|| pravarddhamāna vijaya-rājya-sa(mvatsare)
⟨42⟩ Aṣṭame Āṣāḍha-prathama-pakṣa-dvitiyāyāṁ| Aṅkenāpi samvat 8 va di dina 2|| yadi
⟨43⟩ Akṣara parībhrṣṭam mātrāhinaṁnta yadbhaveḥ kṣāntamarahasī vidvānsaḥ kasya na skhalate
⟨44⟩ manaḥ  

Seal

⟨1⟩ śrī-mahābhavagu⟨2⟩ptarāja-devasya

Plates

⟨Page 1r⟩ ⟨Page 1v⟩

⟨1⟩ @

I. Anuṣṭubh

vahubhir vvasudhā dattā

rājabhiḥ sagarādibhiḥ

yasya yasya yadā bhūmi⟨20⟩s

tasya tasya tadā phalaṁ

II. Anuṣṭubh

mā bhūd a-phala-śaṅkā vaḥ

para-datteti pārthivāḥ|

sva-dānāt phalam ā⟨21⟩⟨antyaṁ⟩

para-dattānupālane||

III. Anuṣṭubh

bhūmi⟨ṁ⟩ yaḥ pratigr̥h¡n!⟨ṇ⟩āti

yaś ca bhūmiṁ prayacchati

Ubhau tau pu¡n!⟨ṇ⟩ya⟨22⟩-⟨karmāṇau⟩

niyat¿au?⟨aṁ⟩ svarga-gāminau

IV. Anuṣṭubh

ṣaṣṭhi⟨ṁ⟩ var{i}¿s?⟨ṣ⟩a-sahasrāṇi

svarge modati bhūmidaḥ

Ākṣeptā ⟨23⟩ ⟨cānumantā⟩ ca

tāny eva narake vaset|

V. Anuṣṭubh

sva-dattām para-dattām vā

yo ha¿red?⟨reta⟩ ⟨vasundharāṁ⟩

⟨sa⟩ ⟨24⟩ viṣṭhāyāṁ kr̥mir bhūtvā

pitr̥bhiḥ saha pacyate|

VI. Anuṣṭubh

suvarṇṇam ekaṁ gām ekāṁ

⟨25⟩

⟨Page 2v⟩⟨bhūmer a⟩py arddham aṅgulaṁ

haran narakam āyāti

yāvad ā⟨b⟩hūta-saṁplava¿ḥ?⟨M⟩

VII. Indravajrā

Agner a⟨26⟩patyaṁ prathamaṁ suvarṇṇa⟨ṁ⟩

bhūr vvaiṣṇavī sūrya-sutāś ca gāv¿o?⟨aḥ⟩

⟨yaḥ kāñcanaṁ gāñ ca mahīñ ca dadyād⟩

dattās trayas tena bhavanti lokā⟨ḥ⟩

VIII. Anuṣṭubh

⟨27⟩ harat¿a?⟨e⟩ hāray¿atar?⟨ed⟩ yas tu

manda-vuddhis tamo-vr̥taḥ⟨.⟩

sa vaddho vāruṇai⟨ḥ⟩

pāśair tt¿ri?⟨ir⟩ya ⟨28⟩ g-yoniñ ca gacchati{ḥ}

IX. Anuṣṭubh

ta¿ṭākā?⟨ḍāgā⟩nāṁ sahasreṇa

vāja-peya-śatena ca

gavāṁ koṭi-pradāne⟨29⟩na

bhūmi-harttā na śudhyati{ḥ}

yaḥ kāñcanaṁ gāñ ca mahīñ ca dadyād

X. Puṣpitāgrā

Iti kamala-dalāmvu⟨30⟩-vindu-lolā⟨ṁ⟩

śriyam anucintya manuṣya-j¿i?⟨ī⟩vitañ ca

sa-kalam idam udāhr̥tañ ca vudhvā

na hi pu⟨31⟩⟨ruṣaiḥ⟩ para-k¿i?⟨ī⟩rtt¿o?⟨a⟩yo vilopyāḥ

XI. Śālinī

sarvvān{y} etā⟨n⟩ bhāvinaḥ pārthivendrāṃ

bhūy¿a?⟨o⟩ bhūyaḥ ⟨32⟩ yācate rāmacandraḥ

sāmāny¿e?⟨o⟩’yaṁ dharma-setu⟨r⟩ nr̥pāṇāṁ

kāle kāle pālanīyo ⟨33⟩ bhavadbhiḥ

XII. Anuṣṭubh

Ādity¿a?⟨o⟩ varuṇ¿a?⟨o⟩ viṣṇur

vrahmā somo hutāśanaḥ

śulpāṇis tu bhagavāN

⟨Page 3r⟩ ⟨34⟩ ⟨pratinandanti⟩ bhūmidaṁ

XIII. Anuṣṭubh

Āsphoṭayanti pita¿tre?⟨raḥ⟩

pravalg{v}anti pitāmahāḥ

bhūmi-do ’smat-kule jātaḥ

sa nas trātā ⟨35⟩ bhaviṣyati

Apparatus

⟨7⟩ °pariva⟨r⟩jjitaḥ ⬦ °parivajjitaḥ A.

⟨9⟩ {cyavana-Apnuvān} • I assume that part of the text is an error of the copist because each of these words is repeated below in line 10 in a compound ending by °vāta. Even if the text is not very intelligible here, the five compounds ending in °vāta seem to explain the expression jānadajñā-pañcārṣiya-pravaraḥ whose meaning is also doubtful.

⟨11⟩ taiṭr̥⟨yīna⟩-śākhā° ⬦ taiṭr̥-śākhā A.

⟨12⟩ māta-pi¿tr̥?⟨tro⟩° ⬦ māta-pitr̥° A.

⟨15⟩ ni⟨vāsa⟩vāsarullā-grāma⟨ḥ⟩ ⬦ ni⟨vasa⟩ vāsarullā-grāma A.

⟨16⟩ °pura⟨ḥ⟩sareṇa ⬦ purasareṇa A.

⟨17⟩ upanayad⟨bhir⟩ {d}bhavadbhiḥ ⬦ upanayad-dbhavadbhiḥ A.

⟨38-39⟩ …medini yāvadābhāḥ yāvad… • Even if nothing could be certain, the reading of the lines 38-39 given by Acharya 2013 looks close to the verse listed by Sircar 1965 under the number 106 :

Anuṣṭubh

phāla-kr̥ṣṭāṁ mahīṁ dadyāt

sa-bīja-śasya-medinim

yāvat-sūrya-kr̥tālokas

tāvat svarge mahīyate

English translation draft

Seal

Of the Lord Mahābhavagupta, the divine king

Plates

(1) Homage to the Highest Being!

(1–3) Hail! From Vāraka, the devout worshipper of Maheśvara, the divine king, the prosperous (kuśalī) Mahārājādhirāja, the great lord (parameśvara) Paramabhaṭṭāraka, lord (śrī) Mahābhavagupta, the forehead ornament of the Soma dynasty (or lunar race), lord of Trikaliṅga (tr̥kaliṅgādhipati) favored by his revered mother and father,

(3–5) worshipped the Brāhmaṇas from Vasarullāka, governors of the district of the territory adjacent to [the village] Cāra¹ and informed the householders dwelling there, all of those who are born as samāhartr̥ (tax collector), sannidhātr̥ (the receiver of stolen goods), policeman (dāṇḍapāśika), soldier (cāṭa-bhaṭa), as well as those who are favorites of the king (rājavallabha) as follows:

(5–13) Be it known by you that this (ayam line 15) [grant] by us has been given with its treasures (nidhi) and its deposits (upanidhi), with the fines for the ten offences, preserved from the entrance of soldiers (cāṭa-bhaṭa), with all the supplementary receipts, without any obstacles, [as permanent endowment] to be enjoyed in perpetuity as long as the moon, the sun and the stars [will last], on the occasion of the entrance of the sun into the constellation Mithuna, ¿before the Phalguna sacrifice? (phalguna-medhāgre?)² …(vyakṣasyam), to Indradeva’s grandson, Maheśvaradeva’s son, the noble (bhaṭṭa) Nanuka resident of the glorious Kāśa[2×] town, an immigrant from Kośambi and living in the village Pachabbhu, belonging to the Vatsasa and Bhr̥gu gotras, the best (pravara) among the five ignorant and learned sages, i.e. the desired Aurvajamadajñeti, the desired Jāmadagni, the desired Aurva, the desired Dapnuvāna and the desired Cyavana, issued from the Taitr̥⟨yaṇī⟩ school, in order to increase the merit and fame of my two parents, as well as my own one,

(13–15) and half the village Vāsarullāka is given to the bhaṭṭāraka for carrying out the repairs of breaches (khaṇḍa) and cracks, for the arrangment of songs and dances as well as for offerings of bali, caru and sattra; by the lord (śrī) Kasari³ the village Vāsarullā is given to Nanuka⁴ as a place of residence; all of this has been established with libations and after having edicted [decision] by a copper plate.

(15–18) 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.

(18–19) Thus, it is taught 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.⁵

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.⁶

III

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.⁷

IV

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.⁸

V

The one who would steal land given by himself or another becomes a worm in excrement and is cooked with his ancestors.⁹

VI

The one who steals a single cow, one piece of gold or a half aṅgula of land will stay in hells up to the dissolution of the created things.¹⁰

VII

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.¹¹

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.¹²

IX

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.¹³

X

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 performed by others not be destroyed by men.¹⁴

XI

Rāmacandra repeatedly implores all these future kings: this bridge of Dharma which is common to all the kings, you always must protect it.¹⁵

XII

Āditya, Varuṇa, Viṣṇu, Brahmā, Soma, Hutāśana, Śūlapāṇi and the Lord rejoice the land-giver.¹⁶

XIII

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!”¹⁷

(35–40) [1 illegible line] Mahāsandhivigrahika [3 illegible lines]¹⁸

(40–42) This edict was written by the lord Rudradatta, Devadatta’s son, thanks the coppersmith Saṅkillya. [It was done] on the second day of the first fortnight of the month Āṣādha during the eighth year of the victorious reign, i.e. on the 2nd day of the dark fornight (vadi, abbreviation for vadya-pakṣa-dina according to Sircar 1966, p. 357) of the year (Saṁvat) 8.

(42–44) If letters have been forgotten or measures are missing, may this prayer without metric measures make a public apology, O wise men, what mind has never failed?

Ébauche de traduction française

Sceau

De Sa Majesté, le divin roi Mahābhavagupta

Plaques

(1) Hommage à l’Être suprême!

(1–3) Salutations ! Depuis Vāraka, le fervent dévot de Maheśvara, le divin roi, le prospère (kuśalī) Mahārājādhirāja, son éminence (parameśvara) Paramabhaṭṭāraka, Sa Majesté (śrī) Mahābhavagupta, le fleuron de la dynastie Soma (ou de la dynastie lunaire), seigneur du Trikaliṅga (tr̥kaliṅgādhipati) considéré avec faveur par Ses respectés père et mère,

(3–5) après avoir honoré les brahmanes de Vasarullāka gouverneurs du district du territoire situé à proximité du [village] Cāra, il instruisit tous les propriétaires résidant en ces lieux en commençant par ceux étant de naissance collecteurs d’impôts (samāhartr̥), percepteurs (saṁnidhārtr̥), policiers (dāṇḍapāśika), soldats (cāṭa-bhaṭa) ou proches du roi de la sorte:

(5–13) Que cela soit porté à votre connaissance: ceci (ayam line 15) [cette donation], avec et ses dépôts (nidhi) et ses trésors (upanidhi), avec les amendes pour les dix infractions, avec l’interdiction d’intrusion militaire, avec ses prélèvements supplémentaires, sans aucune restriction, en tant que donation dont on pourra jouir à perpétuité aussi longtemps que le lune, le soleil et les étoiles existeront, à l’occasion de l’entrée du soleil dans la constellation des gémeaux (mithuna), ¿avant le sacrifice de Phalguna? (phalguna-medhāgre?)¹⁹ …(vyakṣasyam), je le donne au petit-fils d’Indradeva, fils de Maheśvaradeva, le noble (bhaṭṭa) Nanuka résidant dans la glorieuse ville de Kāśa[2×], émigré originaire de Kośambi et vivant dans le village de Pachabbhu, appartenant au gotra de Vatsasa et de Bhr̥gu, le meilleur parmi les descendants des cinq sages savants et non savants - le désiré Aurvajamadajñeti, le désiré Jāmadagni, le désiré Aurva, le désiré Dapnuvāna, le désiré Cyavana - issu de l’école Taitr̥⟨yaṇī⟩, et ce, et afin d’augmenter le mérite et la gloire de mon père et de ma mère, ainsi que le mien,

(13–16) et la moitié du village Vāsarullāka est donnée au bhaṭṭāraka pour effectuer la réparation des brèches et des fissures, pour la mise en scène des chants et des danses et pour la conduite des (offrandes) bali, caru et sattra; par le seigneur (śrī) Kasari²⁰ le village Vāsarullā en tant que résidence est donné à Nanuka²¹; (tout) cela a été établi avec les libations rituelles et après l’avoir décrété cette décision grâce à une plaque de cuivre.

(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.

(18–19) Ainsi est-enseigné dans le Dharmaśāstra:

I

Des terres ont été données par des centaines de rois à commencer par Sagara. C’est à celui qu’appartient ces terres à un moment donné, que revient le bénéfice.²²

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.²³

III

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.²⁴

IV

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.²⁵

V

Celui qui vole une terre donnée par lui-même ou par un autre, devient un ver dans des excréments et cuit avec ses ancêtres.²⁶

VI

Celui qui se saisirait d’une seule vache, d’une seule pièce d’or ou de la moitié d’un aṅgula de terre, séjournera aux enfers jusqu’à la dissolution du monde.²⁷

VII

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.²⁸

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.²⁹

IX

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.³⁰

X

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.³¹

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.³²

XII

Il est loué par Āditya, Varuṇa, Viṣṇu, Brahmā, Soma, Hutāśana, Śūlapāṇi et le Bienheureux celui qui donne des terres.³³

XIII

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!”³⁴

(35–40) [1 illegible line] Mahāsandhivigrahika [3 illegible lines]³⁵

(40–42) Cet édit a été écrit par le seigneur Rudradatta, fils de Devadatta, grâce au dinandier Saṅkillya. [Cela fut fait] au deuxième jour de la première quinzaine du mois Āśādha durant la huitième année du règne victorieux, c’est-à-dire le 2 de la quinzaine sombre (vadi, abréviation pour vadya-pakṣa-dina selon Sircar 1966, p. 357) de l’an (Saṁvat) 8.

(42–44) Si des lettres ont été oubliées ou que des mesures manquent, puisse cette prière sans mesure métrique faire amende honorable, ô sages, quel esprit n’a-t-il jamais failli?

Commentary

Bibliography

The set of plates was first edited by S.C. Panda, D. Chopdar and P.K. Nayak in the Journal of New Aspects of History of Orissa, vol. XI, 2002, pp.72-82. The plates are currently preserved at the Prof. N. K. Sahu Museum of the Sambalpur University (see Padhan 2011, № 2). The photos are available here.

Primary

[A] Acharya, Subrata Kumar. 2013. “Ruchida plates of Mahābhavagupta, year 8.” JESI 39, pp. 26–42.

Secondary

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 1, page 224.

Notes

1. Acharya 2013, n. 16, p. 38 suggests correcting cāra-padraka-viṣayīpati-vasarullāka-vrāhmaṇān by cāra-padraka-viṣaya antaḥ pāti vasarullākavrāhmaṇān. I understand viṣayīpati as governor of the district following the different meanings given by Sircar 1966, s.v. viṣayapati, p. 378. For the meaning of padraka, see Sircar 1966, p. 226
2. The syllable sequence gunamedhagreḥ in line 8 does not make sense. My translation reflects the attempt to understand these syllables by assuming the compound phalguna-medhāgre. These understanding and reconstruction are more than uncertain since I have not found any evidence of this compound.
3. Is it possible to understand here a misspelling for the proper name Kesari? If this is the case, it would call into question the attribution of this copperplate to a king older than Mahābhavagupta Janamejaya, and potentially to Svabhavatuṅga’s predecessor Śivagupta, proposed by Acharya 2013, p. 29. Basing its argument on the presence of the incomplete expression śrī-kāśa[2×]-nagara° in line 10-11, Acharya 2013 understands kasariṇā in line 15 as a place name.
4. Here the proper name is spelled Nānnuka.
5. This verse corresponds to the verse numbered 23 among the Stanzas on Bhūmidāna listed by Sircar (see Sircar 1965, appendix II, pp. 170–200).
6. This verse corresponds to the verse numbered 85 among the Stanzas on Bhūmidāna listed by Sircar (see Sircar 1965, appendix II, pp. 170–200).
7. This verse corresponds to the verse numbered 29 among the Stanzas on Bhūmidāna listed by Sircar (see Sircar 1965, appendix II, pp. 170–200).
8. This verse corresponds to the verse numbered 123 among the Stanzas on Bhūmidāna listed by Sircar (see Sircar 1965, appendix II, pp. 170–200).
9. This verse corresponds to the verse numbered 132 among the Stanzas on Bhūmidāna listed by Sircar (see Sircar 1965, appendix II, pp. 170–200).
10. This verse corresponds to the verse numbered 55 among the Stanzas on Bhūmidāna listed by Sircar (see Sircar 1965, appendix II, pp. 170–200).
11. This verse corresponds to the verse numbered 5 among the Stanzas on Bhūmidāna listed by Sircar (see Sircar 1965, appendix II, pp. 170–200).
12. This verse corresponds to the verse numbered 64 among the Stanzas on Bhūmidāna listed by Sircar (see Sircar 1965, appendix II, pp. 170–200).
13. This verse corresponds to the verse numbered 137 among the Stanzas on Bhūmidāna listed by Sircar (see Sircar 1965, appendix II, pp. 170–200).
14. This verse corresponds to the verse numbered 71 among the Stanzas on Bhūmidāna listed by Sircar (see Sircar 1965, appendix II, pp. 170–200).
15. This verse corresponds to the verse numbered 117 among the Stanzas on Bhūmidāna listed by Sircar (see Sircar 1965, appendix II, pp. 170–200).
16. This verse corresponds to the verse numbered 4 among the Stanzas on Bhūmidāna listed by Sircar (see Sircar 1965, appendix II, pp. 170–200).
17. This verse corresponds to the verse numbered 20 among the Stanzas on Bhūmidāna listed by Sircar (see Sircar 1965, appendix II, pp. 170–200).
18. It is also possible that there is here the verse numbered 106 in Sircar 1965’s list, see Apparatus.
19. La séquence de syllabes gunamedhagreḥ de la ligne 8 ne fait pas sens. Ma traduction reflète la tentative de compréhension de ces syllabes en supposant le composé phalguna-medhāgre tout à fait incertaine puisque je n’ai trouvé aucune occurrence de ce composé.
20. Ce nom serait-il une référence mal orthographiée à Kesari? Si tel était le cas, alors l’hypothèse de Acharya 2013, p. 29 selon laquelle cette plaque aurait été commandité par un roi antérieur à Mahābhavagupta Janamejaya, et potentiellement par le prédecesseur de Svabhavatuṅga Śivagupta, serait à réévaluer. Acharya 2013 considère Kasariṇā comme un toponyme en rapprochant ce terme de l’expression lacunaire kāśā[2×]-nagara utilisée aux lignes 10-11.
21. Ici le nom propre est orthographié Nānnuka.
22. Ce vers correspond au vers 23 des stances relatives aux dons de terre listées par Sircar (voir Sircar 1965, appendix II, pp. 170–200).
23. Ce vers correspond au vers 85 des stances relatives aux dons de terre listées par Sircar (voir Sircar 1965, appendix II, pp. 170–200).
24. Ce vers correspond au vers 29 des stances relatives aux dons de terre listées par Sircar (voir Sircar 1965, appendix II, pp. 170–200).
25. Ce vers correspond au vers 123 des stances relatives aux dons de terre listées par Sircar (voir Sircar 1965, appendix II, pp. 170–200).
26. Ce vers correspond au vers 132 des stances relatives aux dons de terre listées par Sircar (voir Sircar 1965, appendix II, pp. 170–200).
27. Ce vers correspond au vers 55 des stances relatives aux dons de terre listées par Sircar (voir Sircar 1965, appendix II, pp. 170–200).
28. Ce vers correspond au vers 5 des stances relatives aux dons de terre listées par Sircar (voir Sircar 1965, appendix II, pp. 170–200).
29. Ce vers correspond au vers 64 des stances relatives aux dons de terre listées par Sircar (voir Sircar 1965, appendix II, pp. 170–200).
30. Ce vers correspond au vers 137 des stances relatives aux dons de terre listées par Sircar (voir Sircar 1965, appendix II, pp. 170–200).
31. Ce vers correspond au vers 71 des stances relatives aux dons de terre listées par Sircar (voir Sircar 1965, appendix II, pp. 170–200).
32. Ce vers correspond au vers 117 des stances relatives aux dons de terre listées par Sircar (voir Sircar 1965, appendix II, pp. 170–200).
33. Ce vers correspond au vers 4 des stances relatives aux dons de terre listées par Sircar (voir Sircar 1965, appendix II, pp. 170–200).
34. Ce vers correspond au vers 20 des stances relatives aux dons de terre listées par Sircar (voir Sircar 1965, appendix II, pp. 170–200).
35. La présence conjointe du substantif medini et de la conjonction yāvat laisse penser que peut-être était inscrit ici un vers proche du vers 106 de la liste de Sircar 1965, voir l’apparat critique.

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<div type="textpart" n="B"><head xml:lang="eng">Plates</head>

nama<supplied reason="omitted">ḥ</supplied> puru<choice><sic>ś</sic><corr>ṣ</corr></choice>ottamāya<g type="ddanda">.</g> svasti vārakāt <roleName>parama-māheśvaro</roleName> mātā-pitr̥-pādānudhyāta<lb n="2" break="no"/>-<roleName>mahārājādhirāja</roleName>-<surplus>t</surplus><roleName>parameśvara</roleName>-<roleName>paramabhaṭṭāraka</roleName>-soma-kula-tilaka-<surplus>s</surplus><roleName>tr̥kaliṅgādhipati</roleName>-<roleName>śrī</roleName><lb n="3" break="no"/><persName type="king">mahābhavagupta</persName>-<roleName>rāja-devaḥ</roleName> kuśalī<g type="ddanda">.</g> cārapadraka-viṣayīpati-vasarullāka-vrāhmaṇā<supplied reason="omitted">n saṁ</supplied><lb n="4" break="no"/>p<choice><sic>u</sic><corr>ū</corr></choice>jya tat-pratinivāsi-kuṭumvinaḥ samāharttr̥-sannidhātr̥-daṇḍapāśika-cāṭa-bhaṭa-rāja-va<lb n="5" break="no"/>llabha-jātīn sarvān samājñāpayati viditam astu bhavatām yathāsmābhiḥ sa-nidhiḥ<lb n="6"/>sopanidhiḥ sa-daśaparādho <surplus>niṣiddha</surplus> a-cāṭa-bhaṭa-praveśaḥ sarvvoparikaradāna-sameta<supplied reason="omitted">ḥ</supplied><lb n="7"/>sarvva-pīḍā-pariva<supplied reason="omitted">r</supplied>jjitaḥ ā-candara-tārakārkka-kṣiti-samakālopabhoktuṁ mithuna-saṁkrā<supplied reason="omitted">ntyaṁ</supplied><lb n="8"/>guna-medhagreḥ vyakṣasyam jānadajñā-pañcārṣiya-pravaraḥ vaccha<supplied reason="omitted">t</supplied>sa<lb n="9" break="no"/>-bhārgava-gotrāya <surplus>cyavana-Apnuvān</surplus> <unclear>Au</unclear>rva-jamadajñetiḥ jāmadagnīvā<supplied reason="subaudible">taḥ Aurva<lb n="10"/>vātaḥ</supplied> <choice><sic>da</sic><corr>A</corr></choice>pnuvāna-vātaḥ cyavana-vātaḥ pachabhu-grāma-vāsitaḥ kośāmvi-vinirgathaḥ śrī-kāśa<gap reason="illegible" unit="character" quantity="2"/><lb n="11"/>nagara-vāstavya-bhaṭa-nanukāya maheśvara-deva-sutāya Indradeva-naptukāya taiṭr̥<supplied reason="omitted">yīna</supplied>-śākhā<lb n="12" break="no"/>ya māta-pi<choice><sic>tr̥</sic><corr>tro</corr></choice>

<pb n="2r" break="no"/><lb n="13" break="no"/><supplied reason="lost">rātmanaś ca puṇyābhi</supplied>vr̥ddhaye<gap reason="illegible" unit="character" extent="unknown"/>bhaṭṭārakāya <supplied reason="lost">kha<lb n="14" break="no"/>ṇḍāsphuṭita</supplied> saṁskāraṇāya ca gīta-nr̥tya-vādita vali-caru-sattra-pravarttanāya vāsarullāka<lb n="15" break="no"/>gramārddha-dattaḥ<g type="danda">.</g> śrī-kasariṇā ni<supplied reason="omitted">vāsa</supplied>vāsarullā-grāma<supplied reason="omitted">ḥ</supplied> nānnukasya dattaḥ salila-dhārā<lb n="16" break="no"/>-pura<supplied reason="omitted">ḥ</supplied>sareṇa tām<surplus>v</surplus>ra-śāsanenākarīkr̥tya pratipādita<supplied reason="omitted">.</supplied> Ity avagatya samucita<lb n="17" break="no"/>-bhoga-bhāga-kara-hiraṇyādikam upanayad<supplied reason="omitted">bhir</supplied> <surplus>d</surplus>bhavadbhiḥ sukhena prativastavyaṁ<supplied reason="omitted">.</supplied> bhāvibhiś ca<lb n="18"/>bhūpatibhiḥ dharma-gauravād asmadnurodhāc ca sva-dattir ivānupālanīyā<g type="ddanda">.</g> tathā caiva<lb n="19"/><supplied reason="omitted">paṭhyate</supplied> dharmaśāstre<supplied reason="omitted">.</supplied>

<l n="a">vahubhir vvasudhā dattā</l>

<l n="b">rājabhiḥ sagarādibhiḥ</l>

<l n="c">yasya yasya yadā bhūmi<lb n="20" break="no"/>s</l>

<l n="d">tasya tasya tadā phalaṁ</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-dānāt phalam ā<lb n="21" break="no"/><supplied reason="omitted">antyaṁ</supplied></l>

<l n="d">para-dattānupālane<g type="ddanda">.</g></l><!--

amwb : Sircar 85

-->

</lg>

<l n="a">bhūmi<supplied reason="omitted">ṁ</supplied> 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 pu<choice><orig>n</orig><reg>ṇ</reg></choice>ya<lb n="22" break="no"/>-<supplied reason="omitted">karmāṇau</supplied></l>

<l n="d">niyat<choice><sic>au</sic><corr>aṁ</corr></choice> svarga-gāminau</l><!--

amwb : Sircar 29

-->

</lg>

<l n="a">ṣaṣṭhi<supplied reason="omitted">ṁ</supplied> var<surplus>i</surplus><choice><sic>s</sic><corr>ṣ</corr></choice>a-sahasrāṇi</l>

<l n="b">svarge modati bhūmidaḥ</l>

<l n="c">Ākṣeptā<lb n="23"/><supplied reason="omitted">cānumantā</supplied> ca</l>

<l n="d">tāny eva narake vaset<g type="danda">.</g></l><!--

amwb : Sircar 123

-->

</lg>

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

<l n="b">yo ha<choice><sic>red</sic><corr>reta</corr></choice> <supplied reason="omitted">vasundharāṁ</supplied></l>

<l n="c"><supplied reason="omitted">sa</supplied><lb n="24"/>viṣṭhāyāṁ kr̥mir bhūtvā</l>

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

amwb : Sircar 132

-->

</lg>

<l n="a">suvarṇṇam ekaṁ gām ekāṁ</l>

<lb n="25"/><l n="b"><pb n="2v"/><supplied reason="omitted">bhūmer a</supplied>py arddham aṅgulaṁ</l>

<l n="c">haran narakam āyāti</l>

<l n="d">yāvad ā<supplied reason="omitted">b</supplied>hūta-saṁplava<choice><sic>ḥ</sic><corr>M</corr></choice></l><!--

amwb Sircar 55

-->

</lg>

<l n="a">Agner a<lb n="26" break="no"/>patyaṁ prathamaṁ suvarṇṇa<supplied reason="omitted">ṁ</supplied></l>

<l n="b">bhūr vvaiṣṇavī sūrya-sutāś ca gāv<choice><sic>o</sic><corr>aḥ</corr></choice></l>

<l n="c"><supplied reason="omitted">yaḥ kāñcanaṁ gāñ ca mahīñ ca dadyād</supplied></l>

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

amwb : Sircar 5

-->

</lg>

<l n="a"><lb n="27"/>harat<choice><sic>a</sic><corr>e</corr></choice> hāray<choice><sic>atar</sic><corr>ed</corr></choice> yas tu</l>

<l n="b">manda-vuddhis tamo-vr̥taḥ<supplied reason="omitted">.</supplied></l>

<l n="c">sa vaddho vāruṇai<supplied reason="omitted">ḥ</supplied></l>

<l n="d">pāśair tt<choice><sic>ri</sic><corr>ir</corr></choice>ya<lb n="28"/>g-yoniñ ca gacchati<surplus>ḥ</surplus></l><!--

amwb : Sircar 64

-->

</lg>

<l n="a">ta<choice><sic>ṭākā</sic><corr>ḍāgā</corr></choice>nāṁ sahasreṇa</l>

<l n="b">vāja-peya-śatena ca</l>

<l n="c">gavāṁ koṭi-pradāne<lb n="29" break="no"/>na</l>

<l n="d">bhūmi-harttā na śudhyati<surplus>ḥ</surplus></l><!--

amwb : Sircar 137

-->

</lg>

<ab>yaḥ kāñcanaṁ gāñ ca mahīñ ca dadyād</ab>

<l n="a">Iti kamala-dalāmvu<lb n="30" break="no"/>-vindu-lolā<supplied reason="omitted">ṁ</supplied></l>

<l n="b">śriyam anucintya manuṣya-j<choice><sic>i</sic><corr>ī</corr></choice>vitañ ca</l>

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

<l n="d">na hi pu<lb n="31" break="no"/><supplied reason="omitted">ruṣaiḥ</supplied> para-k<choice><sic>i</sic><corr>ī</corr></choice>rtt<choice><sic>o</sic><corr>a</corr></choice>yo vilopyāḥ</l><!--

amwb : Sircar 71

-->

</lg>

<l n="a">sarvvān<surplus>y</surplus> etā<supplied reason="omitted">n</supplied> bhāvinaḥ pārthivendrāṃ</l>

<l n="b">bhūy<choice><sic>a</sic><corr>o</corr></choice> bhūyaḥ<lb n="32"/>yācate rāmacandraḥ</l>

<l n="c">sāmāny<choice><sic>e</sic><corr>o</corr></choice>'yaṁ dharma-setu<supplied reason="omitted">r</supplied> nr̥pāṇāṁ</l>

<l n="d">kāle kāle pālanīyo<lb n="33"/>bhavadbhiḥ</l><!--

amwb : Sircar 117 inversion pāda ab/cd

-->

</lg>

<l n="a">Ādity<choice><sic>a</sic><corr>o</corr></choice> varuṇ<choice><sic>a</sic><corr>o</corr></choice> viṣṇur</l>

<l n="b">vrahmā somo hutāśanaḥ</l>

<l n="c">śulpāṇis tu bhagavāN</l>

<lb n="34"/><supplied reason="omitted">pratinandanti</supplied> bhūmidaṁ</l><!--

amwb : Sircar 4

-->

</lg>

<l n="a">Āsphoṭayanti pita<choice><sic>tre</sic><corr>raḥ</corr></choice></l>

<l n="b">pravalg<surplus>v</surplus>anti pitāmahāḥ</l>

<l n="c">bhūmi-do 'smat-kule jātaḥ</l>

<l n="d">sa nas trātā<lb n="35"/>bhaviṣyati</l><!--

amwb : Sircar 20

-->

</lg>

sa<lb n="36"/><gap reason="illegible" unit="character" extent="unknown"/>kona Asmat puna ra srggapa nga<lb n="37"/><gap reason="illegible" unit="character" extent="unknown"/>rabhi hanyamano<gap reason="illegible" unit="character" extent="unknown"/>hara<gap reason="illegible" unit="character" extent="unknown"/><g type="ddanda">.</g> Atreva mahāsandhivigrahika<lb n="38"/><gap reason="illegible" unit="character" extent="unknown"/>dvavamabhilikhya<gap reason="illegible" unit="character" extent="unknown"/>medini yāvadābhāḥ yāvad<lb n="39"/><gap reason="illegible" unit="character" extent="unknown"/>gagane yāvat<gap reason="illegible" unit="character" extent="unknown"/> candra pravala guṇa yuta<lb n="40"/><gap reason="illegible" unit="character" extent="unknown"/>metatsapālaniyo svayam<gap reason="illegible" unit="character" extent="unknown"/> sāsana dharmmavr̥ddye<g type="ddanda">.</g> śrīmata<unclear>t</unclear> rudradattena devadatta<lb n="41"/><supplied reason="omitted">sutena</supplied> likhyaṃtam śāsanaṁ tām<surplus>v</surplus>ra-kāraka-saṅkillyena<g type="ddanda">.</g> pravarddhamāna vijaya-rājya-sa<unclear>mvatsare</unclear><lb n="42"/>Aṣṭame Āṣāḍha-prathama-pakṣa-dvitiyāyāṁ<g type="danda">.</g> Aṅkenāpi samvat <num value="8">8</num> va di dina <num value="2">2</num><g type="ddanda">.</g> yadi<lb n="43"/>Akṣara parībhrṣṭam mātrāhinaṁnta yadbhaveḥ kṣāntamarahasī vidvānsaḥ kasya na skhalate<lb n="44"/>manaḥ

</div>

<listApp>

<lem>°pariva<supplied reason="omitted">r</supplied>jjitaḥ</lem>

<rdg source="bib:Acharya2013_02">°parivajjitaḥ</rdg>

</app>

<lem><surplus>cyavana-Apnuvān</surplus></lem>

<note>I assume that part of the text is an error of the copist because each of these words is repeated below in line 10 in a compound ending by °<foreign>vāta</foreign>. Even if the text is not very intelligible here, the five compounds ending in °<foreign>vāta</foreign> seem to explain the expression <foreign>jānadajñā-pañcārṣiya-pravaraḥ</foreign> whose meaning is also doubtful.</note>

</app>

<lem>taiṭr̥<supplied reason="omitted">yīna</supplied>-śākhā°</lem>

<rdg source="bib:Acharya2013_02">taiṭr̥-śākhā</rdg>

</app>

</app>

<lem>ni<supplied reason="omitted">vāsa</supplied>vāsarullā-grāma<supplied reason="omitted">ḥ</supplied></lem>

<rdg source="bib:Acharya2013_02">ni<supplied reason="omitted">vasa</supplied> vāsarullā-grāma</rdg>

</app>

<lem>°pura<supplied reason="omitted">ḥ</supplied>sareṇa</lem>

<rdg source="bib:Acharya2013_02">purasareṇa</rdg>

</app>

<lem>upanayad<supplied reason="omitted">bhir</supplied> <surplus>d</surplus>bhavadbhiḥ</lem>

<rdg source="bib:Acharya2013_02">upanayad-dbhavadbhiḥ</rdg>

</app>

<lem><gap reason="ellipsis"/>medini yāvadābhāḥ yāvad<gap reason="ellipsis"/></lem>

<note>Even if nothing could be certain, the reading of the lines 38-39 given by <bibl><ptr target="bib:Acharya2013_02"/></bibl> looks close to the verse listed by <bibl><ptr target="bib:Sircar1965_03"/></bibl> under the number 106 :

<l n="a"><foreign>phāla-kr̥ṣṭāṁ mahīṁ dadyāt</foreign></l>

<l n="b"><foreign>sa-bīja-śasya-medinim</foreign></l>

<l n="c"><foreign>yāvat-sūrya-kr̥tālokas</foreign></l>

<l n="d"><foreign>tāvat svarge mahīyate</foreign></l>

</lg></note>

</app>

</listApp>

</div>

<div type="translation" resp="part:amwb"><head xml:lang="eng">English translation draft</head>

<ab>Of the Lord Mahābhavagupta, the divine king</ab>

</div>

<div type="textpart" n="B"><head xml:lang="eng">Plates</head>

Homage to the Highest Being!

Hail! From Vāraka, the devout worshipper of Maheśvara, the divine king, the prosperous <supplied reason="explanation"><foreign>kuśalī</foreign></supplied> Mahārājādhirāja, the great lord <supplied reason="explanation"><foreign>parameśvara</foreign></supplied> Paramabhaṭṭāraka, lord <supplied reason="explanation"><foreign>śrī</foreign></supplied> Mahābhavagupta, the forehead ornament of the Soma dynasty <supplied reason="explanation">or lunar race</supplied>, lord of Trikaliṅga <supplied reason="explanation">tr̥kaliṅgādhipati</supplied> favored by his revered mother and father,

worshipped the Brāhmaṇas from Vasarullāka, governors of the district of the territory adjacent to <supplied reason="subaudible">the village</supplied> Cāra<note>

<bibl><ptr target="bib:Acharya2013_02"/><citedRange unit="note">16</citedRange><citedRange unit="page">38</citedRange></bibl> suggests correcting <foreign>cāra-padraka-viṣayīpati-vasarullāka-vrāhmaṇān</foreign> by <foreign>cāra-padraka-viṣaya antaḥ pāti vasarullākavrāhmaṇān</foreign>. I understand <foreign>viṣayīpati</foreign> as governor of the district following the different meanings given by <bibl><ptr target="bib:Sircar1966_01"/><citedRange unit="entry"><foreign>viṣayapati</foreign></citedRange><citedRange unit="page">378</citedRange></bibl>. For the meaning of <foreign>padraka</foreign>, see <bibl><ptr target="bib:Sircar1966_01"/><citedRange unit="page">226</citedRange></bibl>

</note> and informed the householders dwelling there, all of those who are born as <foreign>samāhartr̥</foreign> <supplied reason="explanation">tax collector</supplied>, <foreign>sannidhātr̥</foreign> <supplied reason="explanation">the receiver of stolen goods</supplied>, policeman <supplied reason="explanation"><foreign>dāṇḍapāśika</foreign></supplied>, soldier <supplied reason="explanation"><foreign>cāṭa-bhaṭa</foreign></supplied>, as well as those who are favorites of the king <supplied reason="explanation"><foreign>rājavallabha</foreign></supplied> as follows:

Be it known by you that this <supplied reason="explanation"><foreign>ayam</foreign> line 15</supplied> <supplied reason="subaudible">grant</supplied> by us has been given with its treasures <supplied reason="explanation"><foreign>nidhi</foreign></supplied> and its deposits <supplied reason="explanation"><foreign>upanidhi</foreign></supplied>, with the fines for the ten offences, preserved from the entrance of soldiers <supplied reason="explanation"><foreign>cāṭa-bhaṭa</foreign></supplied>, with all the supplementary receipts, without any obstacles, <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>, on the occasion of the entrance of the sun into the constellation <foreign>Mithuna</foreign>, <seg cert="low">before the Phalguna sacrifice</seg> <supplied reason="explanation" cert="low"><foreign>phalguna-medhāgre</foreign></supplied><note>

The syllable sequence <foreign>gunamedhagreḥ</foreign> in line 8 does not make sense. My translation reflects the attempt to understand these syllables by assuming the compound <foreign>phalguna-medhāgre</foreign>. These understanding and reconstruction are more than uncertain since I have not found any evidence of this compound. </note>

<gap reason="ellipsis" unit="character" quantity="3"/><supplied reason="explanation"><foreign>vyakṣasyam</foreign></supplied>,

to Indradeva's grandson, Maheśvaradeva’s son, the noble <supplied reason="explanation"><foreign>bhaṭṭa</foreign></supplied> Nanuka resident of the glorious Kāśa<gap reason="illegible" unit="character" quantity="2"/> town, an immigrant from Kośambi and living in the village Pachabbhu, belonging to the Vatsasa and Bhr̥gu <foreign>gotra</foreign>s, the best <supplied reason="explanation"><foreign>pravara</foreign></supplied> among the five ignorant and learned sages, i.e. the desired Aurvajamadajñeti, the desired Jāmadagni, the desired Aurva, the desired Dapnuvāna and the desired Cyavana, issued from the Taitr̥<supplied reason="omitted">yaṇī</supplied> school, in order to increase the merit and fame of my two parents, as well as my own one,

and half the village Vāsarullāka is given to the <foreign>bhaṭṭāraka</foreign> for carrying out the repairs of breaches <supplied reason="explanation"><foreign>khaṇḍa</foreign></supplied> and cracks, for the arrangment of songs and dances as well as for offerings of <foreign>bali</foreign>, <foreign>caru</foreign> and <foreign>sattra</foreign>; by the lord <supplied reason="explanation"><foreign>śrī</foreign></supplied> Kasari<note>

Is it possible to understand here a misspelling for the proper name Kesari? If this is the case, it would call into question the attribution of this copperplate to a king older than Mahābhavagupta Janamejaya, and potentially to Svabhavatuṅga's predecessor Śivagupta, proposed by <bibl><ptr target="bib:Acharya2013_02"/><citedRange unit="page">29</citedRange></bibl>. Basing its argument on the presence of the incomplete expression <foreign>śrī-kāśa<gap reason="illegible" unit="character" quantity="2"/>-nagara</foreign>° in line 10-11, <bibl><ptr target="bib:Acharya2013_02"/></bibl> understands <foreign>kasariṇā</foreign> in line 15 as a place name.

</note> the village Vāsarullā is given to Nanuka<note>

Here the proper name is spelled Nānnuka.

</note>

as a place of residence; all of this has been established with libations and after having edicted <supplied reason="subaudible">decision</supplied> by a copper plate.

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 taught 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 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 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>

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>

The one who steals a single cow, one piece of gold or a half <foreign>aṅgula</foreign> of land will stay in hells up to the dissolution of the created things.<note>

This verse corresponds to the verse numbered 55 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 this verse

-->

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 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>

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>

Rāmacandra repeatedly implores 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>

Āditya, Varuṇa, Viṣṇu, Brahmā, Soma, Hutāśana, Śūlapāṇi 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>

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>

<gap reason="illegible" unit="line" quantity="1"/> Mahāsandhivigrahika <gap reason="illegible" unit="line" quantity="3"/><note>

It is also possible that there is here the verse numbered 106 in <bibl><ptr target="bib:Sircar1965_03"/></bibl>'s list, see Apparatus.

</note>

This edict was written by the lord Rudradatta, Devadatta's son, thanks the coppersmith Saṅkillya. <supplied reason="subaudible">It was done</supplied> on the second day of the first fortnight of the month Āṣādha during the eighth year of the victorious reign, i.e. on the 2nd day of the dark fornight <supplied reason="explanation"><foreign>vadi</foreign>, abbreviation for <foreign>vadya-pakṣa-dina</foreign> according to <bibl><ptr target="bib:Sircar1966_01"/><citedRange unit="page">357</citedRange></bibl></supplied> of the year <supplied reason="explanation"><foreign>Saṁvat</foreign></supplied> 8.

If letters have been forgotten or measures are missing, may this prayer without metric measures make a public apology, O wise men, what mind has never failed?

</div>

<div type="translation" xml:lang="fra" resp="part:amwb"><head xml:lang="fra">Ébauche de traduction française</head>

<div type="textpart" n="A" xml:lang="fra"><head xml:lang="fra">Sceau</head>

<ab>De Sa Majesté, le divin roi Mahābhavagupta</ab>

</div>

<div type="textpart" n="B" xml:lang="fra"><head xml:lang="fra">Plaques</head>

Hommage à l'Être suprême!

Salutations ! Depuis Vāraka, le fervent dévot de Maheśvara, le divin roi, le prospère <supplied reason="explanation"><foreign>kuśalī</foreign></supplied> Mahārājādhirāja, son éminence <supplied reason="explanation">parameśvara</supplied> Paramabhaṭṭāraka, Sa Majesté <supplied reason="explanation"><foreign>śrī</foreign></supplied> Mahābhavagupta, le fleuron de la dynastie Soma <supplied reason="explanation">ou de la dynastie lunaire</supplied>, seigneur du Trikaliṅga <supplied reason="explanation"><foreign>tr̥kaliṅgādhipati</foreign></supplied> considéré avec faveur par Ses respectés père et mère,

après avoir honoré les brahmanes de Vasarullāka gouverneurs du district du territoire situé à proximité du <supplied reason="subaudible">village</supplied> Cāra, il instruisit tous les propriétaires résidant en ces lieux en commençant par ceux étant de naissance collecteurs d’impôts <supplied reason="explanation"><foreign>samāhartr̥</foreign></supplied>, percepteurs <supplied reason="explanation">saṁnidhārtr̥</supplied>, policiers <supplied reason="explanation"><foreign>dāṇḍapāśika</foreign></supplied>, soldats <supplied reason="explanation"><foreign>cāṭa-bhaṭa</foreign></supplied> ou proches du roi de la sorte:

Que cela soit porté à votre connaissance: ceci <supplied reason="explanation"><foreign>ayam</foreign> line 15</supplied> <supplied reason="subaudible">cette donation</supplied>, avec et ses dépôts <supplied reason="explanation"><foreign>nidhi</foreign></supplied> et ses trésors <supplied reason="explanation"><foreign>upanidhi</foreign></supplied>, avec les amendes pour les dix infractions, avec l’interdiction d’intrusion militaire, avec ses prélèvements supplémentaires, sans aucune restriction, en tant que donation dont on pourra jouir à perpétuité aussi longtemps que le lune, le soleil et les étoiles existeront, à l’occasion de l’entrée du soleil dans la constellation des gémeaux <supplied reason="explanation"><foreign>mithuna</foreign></supplied>, <seg cert="low">avant le sacrifice de Phalguna</seg> <supplied reason="explanation" cert="low"><foreign>phalguna-medhāgre</foreign></supplied><note>

La séquence de syllabes <foreign>gunamedhagreḥ</foreign> de la ligne 8 ne fait pas sens. Ma traduction reflète la tentative de compréhension de ces syllabes en supposant le composé <foreign>phalguna-medhāgre</foreign> tout à fait incertaine puisque je n'ai trouvé aucune occurrence de ce composé. </note>

<gap reason="ellipsis" unit="character" quantity="3"/><supplied reason="explanation"><foreign>vyakṣasyam</foreign></supplied>, je le donne au petit-fils d'Indradeva, fils de Maheśvaradeva, le noble <supplied reason="explanation"><foreign>bhaṭṭa</foreign></supplied> Nanuka résidant dans la glorieuse ville de Kāśa<gap reason="illegible" unit="character" quantity="2"/>, émigré originaire de Kośambi et vivant dans le village de Pachabbhu, appartenant au gotra de Vatsasa et de Bhr̥gu, le meilleur parmi les descendants des cinq sages savants et non savants - le désiré Aurvajamadajñeti, le désiré Jāmadagni, le désiré Aurva, le désiré Dapnuvāna, le désiré Cyavana - issu de l’école Taitr̥<supplied reason="omitted">yaṇī</supplied>, et ce, et afin d’augmenter le mérite et la gloire de mon père et de ma mère, ainsi que le mien,

et la moitié du village Vāsarullāka est donnée au <foreign>bhaṭṭāraka</foreign> pour effectuer la réparation des brèches et des fissures, pour la mise en scène des chants et des danses et pour la conduite des <supplied reason="explanation">offrandes</supplied> <foreign>bali</foreign>, <foreign>caru</foreign> et <foreign>sattra</foreign>; par le seigneur <supplied reason="explanation"><foreign>śrī</foreign></supplied> Kasari<note>

Ce nom serait-il une référence mal orthographiée à Kesari? Si tel était le cas, alors l'hypothèse de <bibl><ptr target="bib:Acharya2013_02"/><citedRange unit="page">29</citedRange></bibl> selon laquelle cette plaque aurait été commandité par un roi antérieur à Mahābhavagupta Janamejaya, et potentiellement par le prédecesseur de Svabhavatuṅga Śivagupta, serait à réévaluer. <bibl><ptr target="bib:Acharya2013_02"/></bibl> considère <foreign>Kasariṇā</foreign> comme un toponyme en rapprochant ce terme de l'expression lacunaire <foreign>kāśā<gap reason="illegible" unit="character" quantity="2"/>-nagara</foreign> utilisée aux lignes 10-11.

</note> le village Vāsarullā en tant que résidence est donné à Nanuka<note>

Ici le nom propre est orthographié Nānnuka.

</note>; <supplied reason="explanation">tout</supplied> cela a été établi avec les libations rituelles et après l’avoir décrété cette décision grâce à une plaque de cuivre.

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-enseigné dans le <title>Dharmaśāstra</title>:

Des terres ont été données par des centaines de rois à commencer par Sagara. C'est à celui qu'appartient ces terres à un moment donné, que revient le bénéfice.<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 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 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>

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>

Celui qui se saisirait d'une seule vache, d'une seule pièce d'or ou de la moitié d'un aṅgula de terre, séjournera aux enfers jusqu'à la dissolution du monde.<note>

Ce vers correspond au vers 55 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

-->

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 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>

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>

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>

Il est loué par Āditya, Varuṇa, Viṣṇu, Brahmā, Soma, Hutāśana, Śūlapāṇi 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>

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>

<gap reason="illegible" unit="line" quantity="1"/> Mahāsandhivigrahika <gap reason="illegible" unit="line" quantity="3"/><note>

La présence conjointe du substantif <foreign>medini</foreign> et de la conjonction <foreign>yāvat</foreign> laisse penser que peut-être était inscrit ici un vers proche du vers 106 de la liste de <bibl><ptr target="bib:Sircar1965_03"/></bibl>, voir l'apparat critique.

</note>

Cet édit a été écrit par le seigneur Rudradatta, fils de Devadatta, grâce au dinandier Saṅkillya. <supplied reason="subaudible">Cela fut fait</supplied> au deuxième jour de la première quinzaine du mois Āśādha durant la huitième année du règne victorieux, c'est-à-dire le 2 de la quinzaine sombre <supplied reason="explanation"><foreign>vadi</foreign>, abréviation pour <foreign>vadya-pakṣa-dina</foreign> selon <bibl><ptr target="bib:Sircar1966_01"/><citedRange unit="page">357</citedRange></bibl></supplied> de l'an <supplied reason="explanation"><foreign>Saṁvat</foreign></supplied> 8.

Si des lettres ont été oubliées ou que des mesures manquent, puisse cette prière sans mesure métrique faire amende honorable, ô sages, quel esprit n’a-t-il jamais failli?

</div>

</div>

The set of plates was first edited by S.C. Panda, D. Chopdar and P.K. Nayak in the <title>Journal of New Aspects of History of Orissa</title>, vol. XI, 2002, pp.72-82. The plates are currently preserved at the Prof. N. K. Sahu Museum of the Sambalpur University (see <bibl><ptr target="bib:Padhan2011_01"/><citedRange unit="item">2</citedRange><citedRange unit="page"/></bibl>). The photos are available <ref target="https://didomena.ehess.fr/concern/data_sets/x920g5138">here</ref>.

<bibl n="A"><ptr target="bib:Acharya2013_02"/></bibl>

</listBibl>

<bibl><ptr target="bib:Acharya2014_01"/><citedRange unit="item">1</citedRange><citedRange unit="page">224</citedRange></bibl>

</listBibl>

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</TEI>