Indian Epigraphy: A Guide to the Study of Inscriptions in Sanskrit, Prakrit, and the Other Indo-Aryan Languages c14: Appendix: Selection of Typical Inscriptions

Indian Epigraphy: A Guide to the Study of Inscriptions in Sanskrit, Prakrit, and the Other Indo-Aryan Languages c14

Language: English

c14.s1 3. Bhārhut Label Inscriptions — 16 parts
c14.s2 4. Kalawān Copper Plate Inscription — 8 parts
c14.s3 5. Sārnāth Umbrella Shaft Inscription of the Time of Kaniṣka — 9 parts
c14.s4 6. Niya (Central Asian) Kharoṣṭhī Document — 15 parts
c14.s5 7. Kahāuṃ Pillar Inscription of the Time of Skandagupta — 10 parts
c14.s6 8. Lakkhā Maṇḍal praśasti — 24 parts
c14.s7 9. Văt Ph'u Stone Inscription of Jayavarman [I] — 5 parts
c14.s8 10. Baroda Copper Plate Inscription of Rāṣṭrakūṭa Karkkarāja [II] — 43 parts
c14.s9 11. Tiruveṅkāḍu Temple Inscription — 7 parts
c14.s10 12. Nālandā Inscription of Vipulaśrīmitra — 22 parts
c14.s11 13. Pilgrim Inscription on the Kosam Pillar — 11 parts
c14.s12 14. Burhānpūr Inscription of Edala-Śāha (Ādil Shāh) — 11 parts
c14.s13 15. Pabhosā Jaina Inscription — 2 parts

Appendix: Selection of Typical Inscriptions

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This appendix presents a brief sampling of representative specimens

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Locations of Inscriptions in the Appendix 3. silāvigaḍabhīcā kālāpita silāthabhe ca usapāpite
4. hida bhagavaṃ jāte ti luṃminigāme ubalike kaṭe
5. aṭhabhāgiye ca

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FIGURE 11. Rummindeī minor pillar edict of Aśoka. From D. C. Sircar, *Inscriptions of Aśoka*, plate between pp. 48 and 49; copyright, Archaeological Survey of India.

1. The King, Beloved of the Gods, of Loving Regard, when he had been anointed twenty years,
2. came in person and worshiped, because the Buddha Śākyamuni was born here.
3. He had constructed walls inlaid with stone (?) and had erected [this] stone pillar,
4. because [i.e., to proclaim that] the Lord was born here. The village of Lummini was made exempt from taxation
5. and [subject to paying only] a one-eighth share [of its produce].

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Notes

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Line 3: “walls inlaid with stone”: This follows Sircar’s interpretation (*silāvigaḍabhīcā* = Skt. *śilā-vikṛta-bhittikāḥ* = *prastara-khacitāḥ iṣṭaka-prākārāḥ*), after Fleet and Bhandarkar (for references see Hultzsch, 164 n. 3). Although as noted by Hultzsch (ibid.) the equation of *bhīcā* with **bhittikā* is problematic, this interpretation seems better than Hultzsch’s “a stone bearing a horse (?)”, reading *silā vigaḍabhī cā* as separate words. In this inscription the words are often (though not always) separated by spaces, but there are no spaces in the phrase in question, which would support the interpretation preferred here. But the phrase remains highly uncertain, and several other interpretations have been proposed (see, e.g., Bühler, 5). See also Kenneth R. Norman, “A Note on *śilavigaḍabhīcā* in Aśoka’s Rummindei Inscriptions,” in *The Buddhist Forum* 3, 1991–93 (London: School of Oriental and African Studies, 1994), 227–37. Line 4: “because

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| Purpose | Records the erection of the pillar by Hēliodōros the Greek from Takhkhasilā (= Takṣaśīlā, i.e. Taxila), ambassador from King Aṃtalikita (Antialkidas) |
| Date | Fourteenth regnal year of King Kāsīputra Bhāgabhadra; late second century B.C.? |
| References | J. F. Fleet, “An Inscription from Besnagar,” JRAS 1909, 1087–92; L. D. Barnett, “The Besnagar Inscription B,” JRAS 1909, 1093–4; J. Ph. Vogel, “The Garuda Pillar of Besnagar,” ASIAR 1908–9, 126–9; Fleet, “The Besnagar Inscription A,” JRAS 1910, 141–2 and 815–7; D. C. Sircar, SI I.88–9; H. Lüders, *List of Brāhmī Inscriptions* (EI 10), no. 669, for further refs. |

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*Text*

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Inscription A

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1. [de]vadevasa v[ā][*sude]vasa garuḍadhvaje ayaṃ
2. kārit[e] i[a?] heliodoreṇa bhāga-
3. vatena diyasa putreṇa ta[khkha]silākena
4. yonadūtena āgatena mahārājasa
5. aṃtalikitasa upa[ṃ]tā sakāsaṃ raño
6. kāsīput[r]asa bhāgabhadrasa trātārasa
7. vasena ca[tu]dasena rājena vadhamānasa

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Inscription B (on the other side of the pillar)

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1. trini amutapād[ā]ni [i][me?] [su]anuṭhitāni
2. neyaṃti sva[gaṃ] dam[e] cāga apramāda

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Notes

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Line A1: *[de]vadevasa*: Here, as in many other places in the inscription, the reading is uncertain due to the wear on the stone. The vowel signs in particular are often unclear, and the different editions vary slightly in their readings of several words. Line A1: *garuḍadhvaje*: Note the Sanskritized spelling here, as also in *putreṇa* (A.3) and elsewhere; see section 3.2.3.2. Line A3: *ta[khkha]silākena*: The second syllable was read as a single *kha* by Fleet and others. There is, however, a clear projection to the left at the middle of the letter, which is perhaps meant to indicate the unusual doubled aspirate consonant; I here follow Sircar’s reading, though the *akṣara* might also be interpreted as *kkha*.

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Translation

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Inscription A

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1. This Garuḍa-pillar of Vāsudeva, the god of gods,
2. was constructed here by Heliodora [Hēliodōros], the Bhāgavata,
3. son of Diya [Diōn], of Takhkhasilā (Taxila),
4. the Greek ambassador who came from the Great King 5. Aṃtalikita [Antialkidas] to King
6. Kāsīputra [Kāśīputra] Bhāgabhadra, the Savior,
7. prospering in (his) fourteenth regnal year.

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Inscription B

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1. (These?) three steps to immortality, when correctly followed,
2. lead to heaven: control, generosity, and attention.

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Notes

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Line A5: Aṃtalikita: The Indo-Greek king Antialkidas, otherwise known from coins, who probably ruled in the middle or late second century B.C. Line A6: Kāsīputra Bhāgabhadra: Possibly to be identified with Bhadraka, the fifth Śuṅga king according to some versions of the Purāṇic dynastic lists. Line A7: "in (his) fourteenth regnal year": Instrumental of time or date, "strange" according to Fleet (1910, 815) but paralleled in several other inss.; cf. Vogel, 128, and *imeṇa kṣuṇeṇa* in the Kalawān inscription (Appendix, no. 4, l. 1). Lines B1–2: Similar proverbial expressions have been cited from the Dhammapada (2.1; JRAS 1910, 1093) and the Mahābhārata (Udyoga-parvan 42.22 and 44.7; Arthur Venis, JRAS 1910, 815); e.g., Udyoga 42.22ab, *damas tyāgo 'pramādaś ca eteṣv amṛtam āhitam.*

3. Bhārhut Label Inscriptions

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Text

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Inscription A (below the sculptured medallion)

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jetavana anādhapeḍiko deti kotisaṃthatena ketā

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Inscription B (on the left rim of the medallion)

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ko[saba]k[ū]ṭi

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Inscription C (on the upper rim of the medallion)

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gadhakuṭi

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Inscription A

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Anādhapedika (Anāthapiṇḍika) gives the Jetavana after buying (it) with a layer of crores.

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Inscription B

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The hut of the Kosabas (Kauśāmbas).

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Inscription C

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The perfumed hut.

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FIGURE 13. Bhārhut label inscriptions. From H. Lüders, CII II.2, pl. XXXVIII; copyright, Archaeological Survey of India.

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A: Anādhapedika: The subject is the well-known Buddhist legend of the merchant Anāthapiṇḍika who purchased the Jetavana park in Śrāvastī by covering it with a layer of coins and presented it to the Buddhist *saṃgha*. A: "after buying": *ketā* < **krayitvā* = Skt. *krītvā*.

4. Kalawān Copper Plate Inscription

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| Location | Kalawān, near Taxila, Rawalpindi Dist., NWFP, Pakistan |
| Script | Kharoṣṭhī of the middle (Kuṣāṇa) period |
| Language | Northwestern or Gāndhārī Prakrit (prose) |
| Type and format | Reliquary deposit inscription on a copper plate placed in the foundation of a *stūpa* |
| Purpose | Records the dedication of bodily relics [of the Buddha] in the *stūpa* at Chaḍaśilā by the lay follower Caṃdrabhi |
| Date | 134 of the Azes [= Vikrama] year, 23rd day of Śrāvaṇa = A.D. 77 |
| References | S. Konow, "Kalawān Copper-plate Inscription of the Year 134," JRAS 1932, 949–65; Konow, "Kalawan Copper-plate Inscription of the Year 134," EI 21, 1931–32, 251–9; J. Marshall, *Taxila*, I.327; D. C. Sircar, SI I.131–2. |

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Text

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1. saṃvatsaraye 1-100-20-10-4 ajasa śravaṇasa masasa divase treviśe 20-1-1-1 imeṇa kṣuṇeṇa caṃdrabhi uasia
2. dhraṃmasa grahavatisa dhita bhadravalasa bhaya chaḍaśilae śarira praïstaveti gahathu-
3. bami sadha bhraduṇa ṇaṃdivadhaneṇa grahavatiṇa sadha putrehi śameṇa śaïteṇa ca dhituṇa ca 4. dhramae sadha ṣṇuṣaehi rajae idrae ya sadha jivaṇaṃdiṇa śamaputr[e]ṇa ayarieṇa ya sa[rva]sti-
5. vaaṇa parigrahe raṭhanikamo puyaïta sarva[sva]tvaṇa puyae ṇivaṇasa pratīae hotu.

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FIGURE 14. Kalawān copper plate inscription. From EI 21, plate facing p. 259; copyright, Archaeological Survey of India.

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Line 1: *saṃvatśaraye*: The ligature in the third *akṣara* may also be read as *tsa* (cf. section 2.3.4); Sircar so reads. Line 4: *ṣṇuṣaehi*: The consonantal portion of the first syllable is written as *ṣ* with a diacritic line above, representing *ṣṇ* (see 2.3.8). Line 4: *ayarieṇa*: Perhaps to be corrected to *ayariaṇa* = *ācāryāṇām* (Konow, EI 21, 253); or possibly the original draft had *ayarieṇa ayariaṇa ya* . . . , and the engraver omitted the second word haplographically. Line 5: *sarva[sva]tvaṇa*: Evidently miswritten for *sarvasatvaṇa*; the third *akṣara* appears blurred in the photograph, perhaps as a result of an attempt to correct it.

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1. In the year 134 of [the era of] Aja [= Azes I], the twenty-third (23) day of the month Śrāvaṇa; at this time the lay follower Caṃdrabhi,
2. daughter of the householder Dhraṃma [= Dharma] [and] wife of Bhadravala [= Bhadrabala or Bhadrapāla], establishes at Chaḍaśila [= Chaṭaśilā?] bodily relics (*śarīra*) in the chapel-*stūpa*,
3. together with her brother Ṇaṃdivaḍhaṇa [Nandivardhana], the householder, [and] with her sons Śama and Śaïta [Sacitta?], and her daughter
4. Dhrama [Dharmā], [and] with her daughters-in-law Raja [Rājā?] and Idra [Indrā], with Jivaṇaṃdi [Jivanandin], son of Śama, and [her?] teacher;
5. for the acceptance of the Sarvāstivādins. The country and the town are [hereby] honored; [and] it is for the honor of all beings. May it lead to [their] attainment of Nirvāṇa.

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Notes

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Line 1: [the era of] Aja: This is the era of 58/57 B.C., later known as the Vikrama era; see section 5.5.1.3. Line 1: “lay follower”: *uasia* = Skt. *upāsikā*. Lines 4–5: “and [her?] teacher; for the acceptance of the Sarvāstivādins”: According to the suggestion proposed in the text note, the intended meaning may have been “. . . and with [her] teacher; for the acceptance of the Sarvāstivādin teachers.” Line 5: “The country and the town”: Following Sircar, who takes *raṭhanikamo* as a *dvandva* compound = Skt. *rāṣṭra-nigamau* (= *janapadaṃ nagaraṃ ca*). Konow, taking it as a *karmadhāraya*, translates “the country-town.”

5. Sārnāth Umbrella Shaft Inscription of the Time of Kaniṣka

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Type and format Dedicatory inscription on a stone umbrella shaft, originally connected with a colossal Bodhisattva statue (the statue itself bears two shorter dedicatory inscriptions of similar

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Text

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1. mahāra[*sic*]jasya k[ā]ṇiṣkasya saṃ 3 he 3 di 20-2
2. etāye pūrvaye bhikṣusya puṣyavuddhīsya saddhyevi-
3. hārisya bhikṣusya balasya tr[e]pi[ṭa]kasya
4. bodhisatvo chatrayaṣṭi ca pratiṣṭhāpit[o]
5. bārāṇasiye bhagavato ca[ṃ]k[r?]ame sahā māta-
6. pitihi sahā upaddhyāyāca[rye]hi saddhyevihāri-
7. hi aṃtevāsikehi ca sahā buddhamitraye trepiṭika-
8. ye sahā kṣatra[pe]na vanasparena kharapall[ā]-
9. nena ca sahā ca[tu]hi pariṣāhi sarvasatvanaṃ
10. hitā[*sic*]sukhārtthaṃ

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Line 1: *k[ā]ṇiṣkasa*: Vogel and Sircar read *kaṇiṣkasya*. Here and in several other places the reading (especially of the vowel signs) is uncertain due to wear on the stone surface. Sircar’s readings are generally more accurate than Vogel’s.

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Translation

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1. In the year 3 of the Great King Kaniṣka, [month] 3 of winter, day 22:
2–3. on this aforementioned [date], [as the gift] of the Monk Bala, Tripiṭaka Master and companion of the Monk Puṣyavuddhi [= Puṣyavṛddhi or Puṣyabuddhi?],
4. this Bodhisattva and umbrella-and-staff was established
5. in Vārāṇasi, at the Lord’s promenade, together with [Bala’s] mother
6. and father, with his teachers and masters, his companions
7. and students, with the Tripiṭaka Master Buddhamitrā,
8. with the Kṣatrapa Vanaspara and Kharapallāna,
9. and with the four communities,
10. for the welfare and happiness of all beings.

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Notes

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Line 1: “winter”: *he* = *hemanta*; “day”: *di* = *divase* (cf. 5.4.2.2). Line 8: “and Kharapallāna”: In one of the accompanying inscriptions on the Bodhisattva statue Kharapallāna is entitled *mahākṣatrapa*; perhaps his title has been inadvertently omitted here.

6. Niya (Central Asian) Kharoṣṭhī Document

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| Location | Niya, on the Niya River on the southern rim of the Takla Makan Desert, Minfeng County, Xinjiang-Uighur Autonomous Region, China |
| Script | Kharoṣṭhī (central Asian variety) |

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| Language | “Niya Prakrit,” i.e., the central Asian dialect of Gāndhārī (prose) |
| Type and format | Ink on wooden wedge under-tablet |
| Purpose | Gives an official order for an inquiry into a protest lodged by one Sucamma |
| Date | None given; ca. third century A.D. |
| References | A. M. Boyer, E. J. Rapson, and É. Senart, *Kharoṣṭhī Inscriptions Discovered by Sir Aurel Stein*, part II, 240, no. 638, and plate XI; translation in T. Burrow, *A Translation of the Kharoṣṭhī Documents from Chinese Turkestan*, 133. |

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Text

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Obverse

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1. mahanuava maharaya lihati cojhbo kranaya ṣoṭhaṃga lýipeṣa ca
2. maṃtra deti [/*] ṣa ca ahuno iśa sucaṃma vimñaṽeti yatha edaṣa purva eka urina huati [/*] ahuno dui urina prochaṃti [/*] yahi eda kilamudr[e?] atra eśati praṭha atra samuha anada pro-
3. chidavo [/*] yatha edaṣa purva eka urina huati iṃthuami ahuno eka urina prochidavo [/*] eṣa navaǵa goṭha samña [/*] adhamēna rajadhaṃma na prochidavo [/*]

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Reverse

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1. sucaṃmaṣa urinaṣa

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Translation

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Obverse

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1. His Majesty the King writes to the Cojhbo Kranaya and the Ṣoṭhaṃga Lýipe,
2. he gives (them the following) instruction: Now there is this Sucaṃma, (who) announces that formerly he had one *urina*. Now they demand (of him) two *urina*. When this wedge tablet shall arrive there, immediately you must investigate this matter in person and carefully.
3. Just as formerly he had one *urina*, so now one *urina* is to be demanded (of him). He is newly designated a householder. The royal law must not be administered unlawfully.

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FIGURE 16. Niya (central Asian) Kharoṣṭhī document. From Boyer, Rapson, and Senart, *Kharoṣṭhī Inscriptions* II, pl. XI; reprinted by permission of Oxford University Press.

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Reverse

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1. [Concerning] the *urina* of Sucaṃma.

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Notes

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Obverse line 2: *urina*: The meaning of the word is unknown. Perhaps connected with sheep (cf. Skt. *ūrṇa* ‘wool’)?

7. Kahāuṃ Pillar Inscription of the Time of Skandagupta

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*Text*

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[*In upper left margin:*] siddham
1. yasyopasthānabhūmir nṛpatiśataśiraḥpātavātāvadhūtā
2. guptānāṃ vanśajasya p[r]avisṛtayaśasas tasya sarvvottamarddheḥ [*/]
3. rājye śakropamasya kṣitipaśatapateḥ skandaguptasya śānte
4. varṣe ttriṅśaddaśaikottarakaśatatame jyeṣṭhamāsi prapanne /[*/ 1]
5. khyāte smin grāmaratne kakubha iti janais sādhusaṃsargapūte / [*sic*]
6. puttro yas somilasya pracuraguṇanidher bhaṭṭisomo mahāt[m]ā [*/]
7. tatsūnū rudrasoma[*ḥ] pṛthulamatiyaśā vyāghra ity anyasaṃjño [*sic*] /
8. madras tasyātmajo bhūd dvijaguruyatiṣu prāyaśaḥ prītimān yaḥ /[*/ 2]
9. puṇyaskandhaṃ sa cakkre jagad idam akhilaṃ saṃsarad vīkṣya bhīto
10. śreyortthaṃ bhūtabhūtyai pathi viyamavatāṃ arhatāṃ ādikarttṝn [*/]
11. pañcendrāṃ sthāpayitvā dharaṇidharamayān sannikhātas tato yaṃ
12. śailastambhaḥ sucārur girivaraśikharāgropamaḥ kīrttikarttā [*// 3]

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Notes

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Line 2: *vanśa-*, [4] *ttriṅśad-*, [11] *pañcendrāṃ*: for *vaṃśa-*, *t(t)riṃśad-*, and *pañcendrān*. The loose application of nasal sandhi and orthographic rules is typical of inscriptional usage (see 3.3.2 and 3.3.8.1). Line 10: *viyamavatāṃ*: Read *niyamavatām*. Line 10: *ādikarttṛn*: Read *ādikarttṝn*.

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FIGURE 17. Kahāum pillar inscription of the time of Skandagupta. From Fleet, CII III, pl. ix.A; copyright, Archaeological Survey of India.

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Verse 1. Success! During the peaceful reign of Skandagupta, Lord over a hundred kings, who is like Śakra (Indra), whose audience hall is fanned by the breeze from the bowing of the heads of a hundred kings, who was born in the lineage of the Guptas, whose glory has spread afar, and who prospers above all others; in the hundredth year, plus thirty and ten and one [i.e., 141], when the month of Jyeṣṭha had arrived;

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Verse 2. In this jewel of a village known among the people as Kakubha, which is sanctified by the presence of good men, [there dwelt] the noble Bhaṭṭisoma, who was the son of Somila, a mine of many virtues; his son was Rudrasoma, also known as Vyāghra, of great intelligence and glory; [and] his son was Madra, who was ever affectionate toward Brahmans, *gurus*, and ascetics;

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Verse 3. He [Madra] perceived that all this world is transitory, and being [thus] afraid, he created a mass of merit for [his own] benefit [and] for the well-being of [all] creatures, [by] setting up in stone (these) five Lords, the leaders on the path of the self-restraining *Arhats*. Then [he] erected this very beautiful stone pillar, which is like the highest peak of a mighty mountain, and which confers fame [upon him].

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Verse 2: Kakubha: This provides the original form of the name of the modern village Kahāuṃ (Kahāwaṃ, Kahaon, etc.). Verse 3: "five Lords": *pañcendrāṃ* refers to the five Tīrthaṅkaras sculpted on the pillar. Cf. SI I.317 n. 3.

8. Lakkhā Maṇḍal praśasti

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Text

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1. siddham [*symbol*] sargasthitilayahetor vviśvasya [brahma]viṣṇurudrāṇāṃ / mūrttittrayaṃ pradadhate saṃsārabhide namo vibhave // [\*1] yaduvaṃśabhuvāṃ rājñāṃ saiṅghapuraṃ rājyam ā yugād dadhatām [\*/]
2. śrīsenavarmmanāmā rājarṣiḥ prakrameṇās[ī]t // [\*2] tanayas tasya śrīmān nṛpatir abhūd āryavarmmanāmnaiva / āryavratatāṃ prathamaṃ khyāpitavāṃs tadanu yas caritai[ḥ] // [\*3] śrī[datta]varmma-
3. nāmā dattābhayavibhavavijayavidhva[ṅ]saḥ [\*/] bhītārtthikulāribhyo vabhūva tasyātmajo nṛpatiḥ // [\*4] sūnur abhūt tasya mahān bhūpālaś śrīpradīptavarmmeti / darppāndhaśattrupṛtanā-
4. pataṅgapaṭalīpradīptāgniḥ // [\*5] śrīśvaravarmmeti sutas tasyābhūd bhūpatiḥ pradānena [\*/] aiśvaryaṃ yaḥ kṛtavān bhava iva nicaye [bhavā]rtthānāṃ // [\*6] śrīvṛddhivarmmasamjñas tasya vabhūvātmajaḥ
5. pravṛddhaśrīḥ [\*/] candra iva tāpahārī nayanānāṃ nandano rājā // [\*7]

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FIGURE 18. Lakkhā Maṇḍal *praśasti*. From EI 1, plate facing p. 12; copyright, Archaeological Survey of India.

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svabhujārjjitaśaurya[ya]śā dānavatām upari dṛṣṭasāmartthyaḥ [*/]
śrīsiṅghavarmmanāmā tattanayo rājasiṅgho bhūt // [*8]
6. tasya s[u]to bhūd āśāpūraṇakarmmā janasya tāpacchit /
śrījalanāmā nṛpatiḥ kaliyugadāvāgnijalavarṣaḥ // [*9]
śrīyajñavarmmanāmā tadaṅgajo bhūn mahīpatir yena /
yajñājya-
7. dhūmajaladair nnityotkekāḥ kṛtāś śikhinaḥ // [*10]
puttras tasya vabhūva śrīmān rājarṣir acalavarmmeti /
kṛtayugacariteṣv acalo yaś ca sthairyādiguṇasāmyāt // [*11]
yas sama-
8. raghaṅghalākhyām anvartthavatīn dadhāra raṇaraudraḥ [*/]
aparām agaṇitasaṅgarakariradanāgrāṅkitoraskaḥ // [*12]
tasya divākaravarmmā śrīmāns tanayo vabhūva nṛpatīśaḥ [*/]
yasya divākaratā-
9. bhūt paratejobhibhavadharmmeṇa // [*13]
vāraṇaviṣāṇasaṅkaṭasaṅgaracalacāriṇaś śrutā yasya /
akarod arīn aśastrān sapadi mahāghaṅghalabhatākhyā // [*14]
tasya kanīyān bhrātā
10. śrībhāskara ity abhūn nṛpatipālaḥ /
ripughaṅghalābhidhānaṃ yo vahad ājau vijayamantram // [*15]
svabhujārjjitapararājyadraviṇasadādānakarmmaṇaḥ pāṇeḥ [*/]
yasyāsīd viśrāmo nata-
11. ripupṛṣṭhakṣaṇasthitiṣu // [*16]
yenābhiruhya padbhyām patatrigamyāni śailadurggāṇi [*/]
ākkramya yuddhaśauṇḍā hastikaraṃ dāpitā[*sic*] kṣitipāḥ // [*17]
tasya guṇārjjitadevīśavdā śrīkapilavarddhana-
12. sutābhūt /
rājñī prāṇeśā śrījayāvalīty ekapatnī ca // [*18]
tasyās tanayā sādhvī sāvittrīveśvareti nāmnāsīt /
jālandharanṛpasūnor jjāyā śrīcandraguptasya // [*19]
bharttari gatavati nākaṃ kari-
13. ṇa[*sic*] skandhād bhavāspadam idaṃ sā /
tatpuṇyāyākārayad ācāryānugatasatyena // [*20]
yāvan mahīmahīdharajalanidhayo yāvad induravitārāḥ /
tāvad idam astu kīrttisthānaṃ śrīcandraguptasya // [*21]
bhaṭṭakṣema-
14. śivātmajabhaṭṭaskandād avāptaśubhajanmā /
bhaṭṭavasudeva etām praśastim akarod ayodhyeśaḥ // [*22]
aśmanīśvaraṇāgena nāgadattasya sūnunā /
utkīrṇṇā sūtradhāreṇa rauhitakanivāsinā // [*symbol*] // [*23]

c14.s6.7

Line 3: *vabhūva*: i.e., *babhūva* (also lines 4, 7, etc.); the script of this inscription does not have a separate character for *b* but uses only *v*. Line 4: *kritavān*: for *kṛtavān*; *kri* is a common misspelling for *kṛ* in Sanskrit inscriptions; see 3.3.8.1. Likewise, *kritāś*, line 7.

c14.s6.8

Translation* (arranged by verse number)

c14.s6.9

1. Success! Homage to God (Vibhu) who breaks the cycle of existences, and who takes on the three forms of Brahmā, Viṣṇu, and Śiva in order to create, preserve, and destroy [respectively] the universe.
2. Among the kings of the Yadu line who have ruled the kingdom of Siṅghapura since the [beginning of] the aeon, there was in the course of time a sage-king named illustrious Senavarman.
3. His son was the illustrious King Āryavarman by name, who first after emies' kingdoms which he had won by his own arm, found rest (only) in the moments when it lay upon the backs of his bowing foes.

c14.s6.10

17. He climbed on foot mountain fortresses which (only) birds could reach and attacked the battle-hardened kings (there), forcing them to pay him tribute of elephants.

c14.s6.11

18. His queen, sole wife, and lady of his life was the illustrious Jayāvalī, daughter of the illustrious Kapilavardhana, who by her virtues earned the title of Queen (*devī*).

c14.s6.12

19. Her daughter, Īśvarā by name, was as virtuous as Sāvitrī. She was the wife of the illustrious Candragupta, son of the King of Jālandhara.

c14.s6.13

20. When her lord had gone to heaven from his elephant's shoulder, she had constructed this abode of Bhava (Śiva) for the sake of his merit, as an (act of) truth (*satyena*) approved by her teacher.

c14.s6.14

21. As long as the earth and the mountains and the oceans (shall remain), and as long as the moon and sun and stars (shall shine), so long may this memorial of the illustrious Candragupta remain.

c14.s6.15

22. Bhaṭṭavasudeva, the Lord of Ayodhyā, who attained his fortunate birth from Bhaṭṭaskanda, the son of Bhaṭṭakṣemaśiva, composed this eulogy.

c14.s6.16

23. It was engraved on [this] stone by the engraver Īśvaranāga, son of Nāgadatta and a resident of Rauhitaka.

c14.s6.17

Notes

c14.s6.18

Verse 3: "noble piety" (*āryavratatāṃ*): The phrase plays on the king's name, Āryavarman. The same device is used throughout the genealogical portion of the record; for example, in the following verse, "who gave …" refers to the name Dattavarman.

c14.s6.19

Verse 8: "superior to [those of other] donors [/on the backs of rutting elephants]": *danavatām* has a double meaning with reference to the "lion of a king." With respect to the lion, it refers to the rutting elephants upon whose backs he demonstrates his strength; with respect to the king, it refers to other benefactors whose generosity he exceeds.

c14.s6.20

Verse 9: "fulfilled the people's wishes [/filled the directions] and removed their afflictions [/heat]": These epithets too apply punningly to both the king himself and the rain-shower to which he is metaphorically compared.

c14.s6.21

Verse 10: "made the peacocks cry out constantly": The smoke from Yajñavarman's frequent sacrifices deluded the peacocks, who thought that it was always the rainy season.

c14.s6.22

Verse 12: "‘Conqueror in Battle' [?]": The word *ghaṅghala* here and in *vv.* 14 and 15 is uncertain. Bühler (15 n. 18) notes: "I am unable to find in the *Koshas* and dictionaries accessible to me the word *ghaṅghala*. … [It is] probable that its meaning is ‘the conqueror;' very likely it is a Deśi word."

c14.s6.23

Verse 14: "they ran in panic (*-calacāriṇas*) over the battle ground that was thick with [severed] elephants' tusks": *vāraṇaviṣāṇasaṅkaṭasaṅgaracalacāriṇaś* can also be interpreted as modifying *yasya* (instead of *arīn*); thus Bühler, "when he nimbly strode over the battle (-field) …"

c14.s6.24

Verse 20: "had gone to heaven from his elephant's shoulder": This euphemistically means that he died in battle (not, as Bühler 15 n. 20, "that he fell from his elephant and broke his neck, or merely that he exchanged his princely pomp for a residence in heaven").

c14.s6.25

Verse 22: "the Lord of Ayodhyā": Bühler (15 n. 22) remarks that this "means, I suppose, only that Vasudeva was the owner of some village called Ayodhyā."

9. Văt Ph'u Stone Inscription of Jayavarman [I]

c14.s7.1

c14.s7.2

FIGURE 19. Văt Ph’u stone inscription of Jayavarman [I]. From BEFEO 2, plate facing p. 230; reprinted by permission of the École Française d’Extrême-Orient.

c14.s7.3

*Translation* (arranged by verse number)

c14.s7.4

who had won [?] the magic gem of understanding of subtle matters through his unequaled knowledge (*dhīṣaṇā* [?]) of fine song, music, dance, etc.;

c14.s7.5

3. Whose body had a strong, broad, and thick chest and shoulders, great thighs, and Verse 5: "(people) may go at will, (but) they must not go . . .": Following Barth’s (240 n. 1) suggested alternative translation.

10. Baroda Copper Plate Inscription of Rāṣṭrakūṭa Karkkarāja [II]

c14.s8.1

muktvā ca śaṅkaram adhīśvaram īśvarāṇāṃ /
nāvandatā-

c14.s8.2

4. nyam amareṣv api yo manasvī // [*3]

c14.s8.3

putrīyataś ca khalu tasya bhavaprasādāt [*/]
sūnur bbabhūva guṇarāśir udārakīrttiḥ /

c14.s8.4

5. yo gauṇi[read ṇa?]nāmaparivāram uvāha mukhyam /

c14.s8.5

śrīkarkkarājasubhagavyapadeśam uccaiḥ // [*4]
saurājyajalpe patite prasaṅgā-

c14.s8.6

6. n [*/]

c14.s8.7

nideśanaṃ viśvajanīnasampat /
rājyaṃ baleḥ pūrvvam aho babhūva /
kṣitāv idānīn tu nṛpasya yasya // [*5]
atyadbhu-

c14.s8.8

7. tañ cedam amaṃsta lokaḥ [*/]

c14.s8.9

kaliprasaṅgena yad ekapādaṃ /
jātaṃ vṛṣaṃ yaḥ kṛtavān idānīm /
bhūyaś catuṣpādam avighnacā-

c14.s8.10

8. [raṃ] /[*/] [*6]

c14.s8.11

citraṃ na cedam yad asau yathāvac
cakre prajāpālanam etad eva /
viṣṇau jagat[*t]rāṇapare manassthe
tasyoci-

c14.s8.12

9. ta[m] tanmayamānasasya // [*7]
dharmmātmanas tasya nṛpasya jajñe /
sutaḥ sadharmmā khalu kṛṣṇarājaḥ /
yo vańśya-
10. m unmūlya vimārggā[*read* a]bhājaṃ [*/]
rājyaṃ svayaṃ gotrahitāya cakkre // [*8]
brahmaṇyatā tasya ca kāpi sābhūd [*/]
viprā yayā /[*sic*] ke-
11. valajātayo pi /
śreṣṭhadvijanmocitadānalubdhāḥ /
karmmāṇy anūcānakṛtāni cakkruḥ // [*9]
icchātirekeṇa
12. kṛṣībalānām /
payo yathā muñcati jātu meghe [*/]
bhaven manas tadviratau tathābhūd [*/]
yasmin dhanaṃ varṣṣati sevakānām // [*10]
13. yo yuddhakaṇḍūtigṛhītam uccaiḥ /
sau[*read* śau]ryyoṣmasamdīpitam āpatantaṃ /
mahāvarāhaṃ hariṇīcakāra /
prājyaprabhāvaḥ
14. khalu rājasiṅghaḥ[*read*-siṃhaḥ] /[*11]
elāpurācalagatādbhutasaṃniveśaṃ /
yad vīkṣya vismitavimānacarāmarendrāḥ /
eta-
15. [*t] svayambhu śivadhāma na kṛtrime śrīr [*/]
dṛṣṭedṛśīti satataṃ bahu carccayanti // [*12]
bhūyas tathāvidhakṛtau vyava-
16. sāyahāni[r] [*/]
etan mayā katham aho kṛtam ity akasmāt /
karttāpi yasya khalu vismayam āpa śi-
17. lpī /
tannāma kīrttanam ā[*read* a]kāryyata yena rājñā /[*13]
gaṅgāpravāhahimadīdhitikālakū-
[Plate 2, side 1]
18. tair [*/]
atyudbhutābharaṇakaiṣ kṛtamaṇḍano pi /
māṇikyakāñcanapurassarasarvvabhū-
19. tyā /
tatra sthitaḥ punar abhūṣyata yena śambhuḥ // [*14]
nṛpasya tasya dhruvarājanāmā /
20. mahānubhāvas tanayo babhu(ū)va /
tṛṇīkṛtān yasya parākrameṇa [*/]
pratāpavahnir dviṣato dadā-
21. ha // [*15]
lakṣmīprasādhanavidhāv upayogi kṛtyaṃ /

c14.s8.13

yaś cintayan svayam abhūd aniśaṁ kṛtārtthaḥ / kiṁ vātra citram a-
22. napekṣya sahāyaṁ īśaḥ [*/] sarvvaḥ pumān nijadha[*read* va]dhūṁ svavaśāṁ vidhātuṁ // [*16] yo gaṅgāyamune taraṅgasu-
23. bhage gṛhṇan parebhyaḥ samaṁ / sākṣāc cihnanibhena cottamapadaṁ tat prāptavān aiśvaraṁ / dehāsammitavaibha-
24. vair iva guṇair yyasya bhramadbhir ddiśo / vyāptās tasya babhūva kīrttipuruṣo govindarājaḥ sutaḥ // [*17]
25. pradeśavṛttivyavasāyabhājāṁ [*/] purātanānām api pārtvi[*read* rtthi]vānāṁ / yaśānsi [*sic*] yo nāma jahāra bhūpo [*/] bhagnapraca-
26. ṇḍākhilavairivīraḥ /[*/18] unmūlitottuṅganarendravaṁśo [*/] mahānarendrīkṛtatucchabhṛtyaḥ [*/] svecchāvidhāyī caritānukāraṁ [*/]
27. cakāra yo nāma vidheḥ kṣitīśaḥ // [*19] hiñjiraisiñjitaraṇaccaraṇān arātīn [*/] kurvann kṣaṇena vidadhe dbhutakarmma yaś ca /
28. cakre tathā hi na tathāśu vadhaṁ pareṣāṁ / pārttho pi nāma bhuvanatṛ[*read* tri]tayaikavīraḥ // [*20] kalpakṣayakṣaṇasamudbhava-
29. vātahelā- [*/] dolāyamānakulaśailakulānukāraṁ / yanmuktacaṇḍaśarajālajavapraṇunnā / yuddhāgatā ripu-
30. gajendraghaṭā cakāra // [*21] bhrātā tu tasyendrasamānavīryyaḥ / śrīmān bhuvi kṣmāpatir indrarājaḥ [*/] śāstā babhūvā-
31. dbhutakīrttisūtis [*/] tad[*d]attalāṭeśvaramaṇḍalasya // [*22] adyāpi yasya surakinnarasiddhasādhya- [*/] vidyā-
32. dharādhipatayo guṇapakṣapātāt / gāyanti kundakusumaśri yaśo yathāsva- [*/] dhāmasthitā[*s] sa-
33. hacarīkucadattahastāḥ // [*23] yenaikena ca gūrjjareśvarapatir yyoddhuṁ samabhyudyataḥ [*/] śauryya-
34. proddhatakandharo mṛga iva kṣipraṁ diśo grāhitaḥ [*/] bhītāsaṁṅ[*sic*]hatadakṣiṇāpathama-

c14.s8.14

[Plate 2, side 2]

c14.s8.15

35. hāsāmantacakra(m) yato [\*/] rakṣāṃ āpa viluṇṭyamānavibhavaṃ śrīvallabhenādarāt // [\*24] tasyātmajaḥ prathita-
36. vikramavairivargga- [\*/] lakṣmīhaṭhāharaṇasantatalabdhakīrttiḥ / śrīkakkarāja iti [saṃśritapūritāśaḥ?] [\*/] śāstrārtthabodha-
37. paripālitasarvvalokaḥ // [\*25] rājye yasya na taskarasya vasatir vyādheḥ prasūtir mṛtā [\*/] durbhikṣaṃ na ca vibhramasya mahimā
38. naivopasargodbhavaḥ [\*/] kṣīṇo doṣagaṇaḥ pratāpavinatāśeṣārivarggas tathā [\*/] no vidvatparipanthinī prabhavati krū-
39. rā khalānāṃ matiḥ // [\*26] gauḍendravangapatinirjjayadurvvidagdha- [\*/] sadgūrjjareśvaradigarggalatāṃ ca yasya / nītvā bhujaṃ vihata-
40. mālavarakṣaṇārtthaṃ [\*/] svamī tathānyam api rājyacha[*read* pha]lāni bhū[*read* bhu]ṅkte /[\*27] tenedaṃ [\*anila]vidyuccañcalaṃ ālokya jīvitaṃ [\*asāram] [\*/] kṣitidāna-
41. ñ ca paramapuṇyaṃ pravarttito yaṃ dharmmadāyaḥ [\*//28] sa ca lāṭeśvaraḥ samadhigatāśeṣamahāśabdamahāsāmantā-
42. dhipatisuvarṇṇavarṣaśrīkarkkarājadevo yathāsambadhyamānakān rāṣṭrapativiṣayapatigrāmakūṭādhi-
43. kārikamahattarādīn samanubodhayati [\*/] astu vaḥ saṃviditaṃ / yathā mayā śrīsiddhaśamīsamāvāsitena mā-
44. tāpitror ātmanaś caihikāmuṣmikapuṇyayaśobhivṛddhaye śrīvalabhī-vinirggatataccāturvvidyasāmānya-
45. vāstyā[*read*tsyā]yanasagotramādhyandinasabrāhmacāribrāhmaṇabhānave bhaṭṭasomādityaputrāyā-
46. ṅkoṭṭakacaturāśītyanna[*read* nta]rggatavaḍapadrakābhidhānagrāmeḥ [*read* maḥ] yasyāghāṭanāni pūrvvato jambu-
47. vāvikāgrāmas tathā dakṣiṇato mahāsenakākhyaṃ taḍāgaṃ / tathā paścimato ṅkoṭṭakaṃ / tathotta-
48. rato vagghācchagrāma [\*/] evam asau caturāghāṭanopalakṣitaḥ sodraṅgaḥ sa[*read* so]parikaraḥ sabhūta-
49. vātapratyāyaḥ sadaṇḍadaśāparadhaḥ sotpadyamānaviṣṭikaḥ sadhānya-hiraṇyādeyaḥ sarvva-
50. rājakīyānām ahastapraksepaṇīya ācandrārkkārṇṇavasaritparvvata-samakālīnaḥ putrapau-
51. trānvayabhogyaḥ pūrvvapradattadevadāyabrahmadāyarahito bhūmicchidranyāyena
52. śakanṛpakālātītasaṃvatsaraśateṣu saptasu śca[*read* ca]tustriṃśada[dhike]ṣu mahāvaiśākhyāṃ snātvoda-
53. kātisarggeṇa balicaruvaiśvadevāgnihotrātithipañcamahā-

c14.s8.16

[Plate 3, side 1]

c14.s8.17

54. yajñakratukriyādyutsarppaṇārtthaṃ pratipāditaḥ / yato syocitayā brahmadāyasthityā bhuñjato bho-
55. jayataḥ pratidiśato vā kṛṣataḥ karṣṣayataś ca na kenaca[*read* ci]t paripanthanā kāryyā [*/] tathāgāmi-
56. [*nṛpati]bhir asmadvaṅśyair anyair vvā sāmānya[*ṃ] bhūmidāna[*phala]m avagacchadbhir vvidyullolāny anityāni aiśvaryāṇi tri[*read* tṛ]ṇāgralagnajala-
57. binducañcalañ ca jīvitam āna[*read* ka]layya sv

c14.s8.18

69. śrīmadindrarājasutasya // likhitañ caitan mayā mahāsandhivigrahādhikṛta-kulaputrakadurggabhaṭasūnunā
70. nemādityeneti / ayam ca grāmo tītanarapatiparīkṣiṇāṁkoṭṭaka-śrīcāturvvidyāya datto bhūt [*/] tenāpi
71. [kurā]jā[*read* ja]nitavilā[*read* lo]pavicchinnaparibhogam vi[*read* vi]jñānavaramānyaśya[*read* sya] vā viśiṣṭasya kaśya[*read* sya]cit bhavatu dvijā[*read* ja]nmana iti niścitya
72. śu[*read* su]varṇṇavarṣadīpa[*read* ya]māna[*ḥ] [va]ṭa[*pu?]ra[vā?]sine bhānubhaṭṭāyānumoditaḥ [*/] śālātāpyam gṛhītvā tālāvārikādi[gaṇaṁ co?]ddi-
73. śya tāmbūlapradānapūrvvā[*read* a]kam yathālābha[sevanañ cāśādiśya?] prakṛtikam api puram [i?]ti

c14.s8.19

[Plate 3, side 2]

c14.s8.20

74. tathā śrīyāgeśvarapra[*read* pa]ramadhi[*read* ī]śapādamūlaṁ jānātīti//

c14.s8.21

Notes

c14.s8.22

Line 1: *yena*: Read *dhāma*, as found in this verse in other Rāṣṭrakūṭa grants. Line 1: *samalaṁkṛtaṁ*: Read *kam alaṁkṛtam*, as in other inscriptions. Line 6: *nideśanaṁ*: The intended reading is probably *nidarśanam*, as in other Rāṣṭrakūṭa grants (e.g., EI 35, 278, l. 49). Line 9: *sadharmmā*: Fleet reads *sudharmmā*; Prinsep, correctly, has *sadharmmā*. Line 15: *kṛtrime*: Fleet corrects this to *kṛtrimam*, but the emendation does not seem necessary. Line 16: *vyavasāyahani*[r]: The intended reading may have been *-hāner*; R. G. Bhandarkar (*IA 12*, 229) so reads. Line 36: *śrīkakkarāja iti* [*saṁśritapūritāśaḥ?*]: This passage has been written over another text, by way of a correction, so that neither is clearly legible. The engraver of the plate appears to have skipped back and forth between this line and the next line in the archetype from which he was copying; traces of the phrase *prasūtir mṛtā durbhikṣam* from l. 37 seem to be visible under the revised text. The reading *saṁśritapūritāśaḥ* is confirmed by the same verse in another Rāṣṭrakūṭa grant (EI 35, 278, v. 46). Line 38: *pratāpavinatāśeṣārivarggas tathā*: Fleet corrects to *-vinato śeṣāri*-, but this is not absolutely necessary. Line 40: *tathānyam*: The *akṣara nya* was added below the *thā*. Line 40: [*anila*], [*asāram*]: These words, which are metrically necessary, are supplied from the usual form of the same verse in other Rāṣṭrakūṭa records; cf. EI 35, 279, v. 41 and n. 2. (Similarly below for *nṛpati* and *phala*, l. 56, and *bindu*, l. 65.) Line 50: *rājakīyānām*: *kī* was apparently corrected for an original *nī*. Lines 68–69: *svahasto . . . sutasya*: This portion is in a different hand, representing the king’s own signature. Lines 70–74: *ayam ca . . .*: The text from here to the end of the inscription is a later addition, written in very carelessly, so that the reading is uncertain in many places. (See also the translation notes on this portion.)

c14.s8.23

Translation

c14.s8.24

1. Success! May he [i.e., Viṣṇu] protect you, the lotus of whose navel was chosen by the Creator [i.e., Brahmā] as his dwelling [*dhāma*; see text notes]; and [may]

c14.s8.25

Hara [Śiva], whose head (*kam*) is adorned by the beautiful crescent moon, also [protect you]. [verse 1]

c14.s8.26

May it be well! There 16. even the artisan who created it was (himself) suddenly amazed, and said: “I cannot bring myself to endeavor to create such a thing again; how is it that I made this?” [vv. 12–13]
17. Although he was When the Gūrjjara king, with neck held high in his vainglory, attempted to attack him,

c14.s8.27

34. he 50. it is free from interference by all royal officers, and is to remain (his property) as long as the moon and sun, the 68. you must protect at all times.” [v. 36] The envoy in this [transaction] was the Rājaputra Dantivarman. Signed by me, the illustrious Kakkarāja, son of the illustrious Indrarāja, in my own hand.

c14.s8.28

69. This was written by me, Nemāditya, superintendent of the Office of the Supreme Commander of War and Peace, son of the noble Durgabhaṭa.

c14.s8.29

70. [Codicil:] This village [Vaḍapadraka] has been granted according to [the judgment of] the examiner [the records of?] of former kings to the *caturvedin* community of Aṃkoṭṭaka. The same person

c14.s8.30

71. has decided that, possession having been broken by an interruption caused by evil kings, it should be (granted) to some distinguished Brahman or other who is revered for his exceptional wisdom;

c14.s8.31

72. and he has [therefore] awarded [the village] which is being given [in this grant] by Suvarṇavarṣa [Govindarāja] to Bhānubhaṭṭa who resides in Vaṭapura (?). Taking *śālātāpya* (?) designated for the community of Tālāvarikas and others,

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73. together with a gift of betel, the original town too (. . . designated ?) is to be used as it was obtained (?).

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74. The foot of the supreme lord Śrīyāgeśvara knows that it is so.

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Notes

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Line 10: “his kinsman who had taken to the wrong path”: The reference is to Kṛṣṇarāja’s nephew Dantidurga, whom he overthrew.

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Lines 10–11: “those who were Brahmans by birth only”: For *viprā . . . kevalajātayo*, which Fleet renders as “those who were (only) once-born, (*becoming as it were*) Brāhmaṇs.” This seems unlikely, as it would hardly be to Kṛṣṇarāja’s credit that Brahmanical rites were performed by non-Brahmans under his auspices; while the restoration of fallen Brahmans to their former status was considered a highly virtuous act. Here, as occasionally elsewhere, Prinsep’s (actually Chakravarti’s) translation is more accurate: “those who were only nominally Bráhmanas.”

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Line 13: “the great . . . boar”: The reference is to a king of the Cālukya line, hereditary enemy of the Rāṣṭrakūṭas, whose family crest was the boar.

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Lines 14–16: “That king caused to be constructed . . .”: I mostly follow the corrections of Fleet’s translation suggested by Bhandarkar, taking *kīrttanam* as ‘temple’ and reading verses 12 and 13 together as a *yugalaka*, with *yad* and *yasya* referring to *kīrttanam*. Unlike Bhandarkar, however, I take *nāma* not as an adverb (‘verily’), but as a noun referring to the temple which, it seems to be implied, was named after Elāpura (or perhaps after the architect?).

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According to Bhandarkar (229), Elāpura is Elūrā (Ellora) and the construction described here is “very likely” the famous Kailāsa temple there.

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Line 19: “by that (king)”: *yena*; Fleet translates “by means of it,” evidently taking the relative pronoun to refer to the palace.

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Line 23: “through a symbol” (*cihnanibhena*): Ronald Inden (*Imagining India* [Oxford: Basil Blackwell, 1990], 259) suggests that this refers to Dhruvarāja’s [*sic*; actually Govindarāja’s] bringing jars of water from the Gaṅgā and Yamunā back to his capital as an emblem of his universal sovereignty.

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Line 25: “whose endeavors had their influence in (only certain) regions” (*pradeśavṛtti-vyasāyabhājāṃ*): Fleet translates “who applied themselves to travelling in foreign countries,” which seems to miss the point. Unlike earlier kings whose influence extended over only certain regions (*pradeśa*), Govindarāja, in conquering all of his enemies, ruled over the entire world.

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Line 35: “Śrīvallabha”: According to Fleet (158) and Sircar (EI 35, 275) the reference is to the ruler of the principal Rāṣṭrakūṭa line of Mānyakheṭa, i.e., Karkkarāja’s uncle Govinda III (l. 24). Line 36: “fulfills the wishes of his supplicants”: or perhaps “whose supplicants fill all the directions.” Line 40: “his Master”: Probably his uncle Govindarāja [III] of the main Rāṣṭrakūṭa line (see note above on l. 35). Line 46: Vaḍapadraka: Modern Baroda (Vāḍodara); see EI 22, 80. “Aṅkoṭṭaka” is modern Akola, a part of Baroda (EI 38, 268). Lines 48ff: “the fixed tax, the additional tax, the income resulting from storms and earthquakes,” etc.: For the interpretation of these technical terms (*sodraṅgaḥ soparikaraḥ sabhūtavātapratyāyaḥ* . . .) see the entries in Sircar’s *Indian Epigraphical Glossary*. Line 70: “The same person” (*tenāpi*): Fleet translates “Therefore, also.” Line 71: “some distinguished Brahman or other”: This translation is based on the assumption that the word “other” (*anyasya*) has been haplographically omitted; i.e., I read *vijñānavaramānyasy[*ānyasya]* vā*. . . . Fleet, reading *vijñānavaram anyasya* . . ., translates “it should be the reward of learning of some excellent twice-born man.” Note also the Marathi term *śrotriyamānya* ‘Brahman land-grant’ (BSOAS 20, 427), which may be related to this term. The translation of this passage, and of the codicil as a whole, is highly uncertain due to the very corrupt text. Line 72: “Taking *śālātāpya* (?)”: The meaning of this word is unknown; Fleet leaves it untranslated, commenting (165 n. 37), “The meaning of *śālātāpya* is not apparent.” It could be a toponym, in which case we should perhaps read *śālātāpyāṃ* ‘at Śālātāpī.’ Line 72: *Tālāvarikas*: An official of some sort, probably a town superintendent or the like. See *IEG* s.v. *talavara*, *tālāvārika*, etc.

11. Tiruveṅkāḍu Temple Inscription

c14.s9.1

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Text

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1. svast[i] śrīḥ / ā setor ā h[i]mādrer avati vasumatīṃ śrīkulo-
2. ttuṅgacoḻe nissīmnas tanmahimno jagati vitataye ta-
3. nnavattriṃśavarṣe [*/] saṃskṛtyājyārtham urvvīn dvijakulatila-
4. ko nittyadīpan nyadhatta śvetāraṇye śivāya kṣitividita-
5. mahādevanāmā vipaścit // maṅgalam mahāśrīḥ //

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FIGURE 21. Tiruven̄kāḍu temple inscription. From EI 5, plate facing p. 104; copyright, Archaeological Survey of India.

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1–5. Good luck [and] fortune! While the illustrious Kulottuṅga Coḻa was ruling the earth from Setu to the Himālayas, in order to spread his boundless grandeur in the world, in his thirty-ninth [regnal] year, the world-renowned wise man named Mahādeva, an ornament to the family of Brahmans, dedicated to Śiva in the Śvetāraṇya [temple] an eternal lamp, after consecrating land for the (supply of) ghee. [May it be] auspicious [and] most fortunate!

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Notes

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Line 1: Setu: “The Bridge,” i.e., “Adam’s Bridge” between India and Sri Lanka. Line 3: “after consecrating land for the (supply of) ghee”: I.e., the donor also granted an area of land as a permanent endowment providing revenue to pay for the ghee to be burned in the lamp. Line 4: Śvetāraṇya: This is the Sanskrit equivalent of the Tamil Tiruven̄kāḍu, “the White Forest.”

12. Nālandā Inscription of Vipulaśrīmitra

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FIGURE 22. Nālandā inscription of Vipulaśrīmitra. From EI 21, plate facing p. 98; copyright, Archaeological Survey of India.

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| Meters | *Śārdūlavikrīḍita* (vv. 1, 2, 8, 10, 12); *mandākrāntā* (3); *śikhariṇī* (4); *mālinī* (5); *vasantatilakā* (6, 11); *indravajrā* (7); *upajāti* (9); *anuṣṭubh* (13) |
| Type and format | Donative stone *praśasti* |
| Purpose | Records the foundation of a monastery and various other pious donations by the Buddhist monk Vipulaśrīmit

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8. \qquad\qquad\qquad\qquad\qquad\qquad yaś ca // [\*6]

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coyaṇḍake yaś ca pitāmahasya vīhārikāyāṃ navakarmma citram / harṣābhidhāne ca pure jinasya dīpaṅkarasya pratimāṃ vyadhatta // [\*7] aṣṭau yaś ca mahābhayāni jaga-
9. \qquad\qquad\qquad\qquad\qquad\qquad tāṃ nirmūlam unmūlitum tāriṇyā bhavanaṃ vyadhatta sukṛtī śālahradālaṃkṛtim / śrīmatsomapure caturṣu layaneṣv antarvahiḥkhaṇḍayor yaś cādhatta navīnakarmma jagatām
10. \qquad\qquad\qquad\qquad\qquad\qquad netraikaviśrāmabhūḥ // [\*8] adatta hemābharaṇaṃ vicitram buddhāya bodhau janatāṃ vidhātum / ityādipuṇyakriyayā sa kālaṃ vaśīva dīrghaṃ nayati sma tatra // [\*9] kṛtvā te-
11. \qquad\qquad na vihārikā kṛtavatālaṃkārabhūtā bhuvo mitrebhyo 'dbhutavaijayantajayinī datteyam unmīlati / yasyāṃ vismṛtavān nivāsarasikaḥ śāstā trilokīpatiḥ
12. śuddhāvāsanivāsam arthijanatāduḥsañcaraprāntaram // [\*10] hartuṃ hareḥ padam ivājani tatra tatra kīrttir yayā vas[u]matī kṛtabhūṣaṇā bhūḥ / tāvac ciraṃ jayati ne-
13. \qquad\qquad\qquad\qquad trasudhā sravantī yāvat samṛdhyati na maṃjuravapratijñā // [\*11] tattatkīrttividhau sudhānidhir ivāmbodhau samunmīlitaṃ puṇyaṃ yad bhuvanāntarālatulanāpātraṃ pavitraṃ ma-
14. \qquad\qquad\qquad\qquad\qquad\qquad\qquad\qquad\qquad\qquad\qquad ma / astu prastutavastuvat karatale paśyanti viśvaṃ jinā yatrāsīmapade sthitās trijagatāṃ tatprāptaye tac ciraṃ // [\*12] tarkkaśilpaprasaṅge yau dhāvato jagatāṃ hṛdi / kanaka-
15. \qquad\qquad śrīr vaśiṣṭho vā praśastivyaktikārakau // [\*13]

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Line 2: *prāṇi-*: The division of the word at the end of the line is indicated by two short vertical lines, one above the other. Similarly at the ends of lines 4, 5, 10, and 14; but word breaks are not indicated in lines 6, 8, 12, and 13. Line 9: *bhavanaṃ . . . śālahradālaṃkṛtim*: *bhavana-* is evidently treated here as masculine, which is permissible by Pāṇini 2.4.31 (*ardharcādigaṇa*, no. 203).

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Translation

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1. Oṃ! Homage to the Buddha. May that Glorious Lord, (who is) the Wheel of the Dharma, provide for your well-being: hearing his name so many times, the body of Saṃsara (*bhava*) grows weak and he swoons lifelessly. There at the Buddha’s foot let the Lady Tārā, Savior of the world, besprinkle him with drops of the elixir of Śrīghana’s (Buddha’s) teaching,

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2. and thus render him free of future births (*apunarbhavam*). [verse 1] There was in the excellent Somapura an ascetic who was known as Karuṇāśrīmitra on account of his compassion, his wealth of virtues, and his bestowal of happiness and benefit upon (all) creatures.

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3. When the armies of Bengal came and set fire to his residence, even as it burned he clung to the lotus-feet of the Buddha, and (so) went to heaven. [v. 2] He who was known for his unbroken vows [Karuṇāśrīmitra] had a disciple called Maitrīśrī, known on high, like the Sun, by the name Mitra [i.e., Maitrīśrīmitra]. He was unshakable; his glory was fittingly bright;

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4. he was engaged in good deeds; he was a wise man among the wise; and he energetically undertook his own rising for the sake of (all) being(s). [v. 3] And his [Karuṇāśrīmitra’s] disciple’s disciple was Aśokaśrīmitra, an ascetic of unblemished character;

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5. the virtues, so it seemed, seeking but not finding a resting place, (finally) learned of him and embraced him. In his heart, which was (thus) a storehouse of virtues, dwells the Mother of the Buddhas in eight thousand (verses). [v. 4]

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6. After him there appeared Vipulaśrīmitra of vast (*vipula*) and immaculate glory, a source of joy to good people. Like the moon in the bright fortnight, his fortunes increased steadily as he wiped away all sins (/eliminated all darkness) with his divine talents (/digits made of nectar). [v. 5]

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7. In the casket which he piously provided, the Mother of the Jinas turns unceasingly in the great temple of the illustrious Khasarpaṇa; and he donated four images for the alms-houses on the occasion of a festival. [v. 6]

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8. He also endowed excellent repairs in the monastery of Pitāmaha (Buddha) at Coyaṇḍaka, and an image of the Jina Dīpaṅkara in the town called Harṣa. [v. 7] And in order to tear out by the roots the eight great terrors of the world,

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9. this doer of good deeds endowed a temple of Tāriṇī (Tārā) ornamented with a courtyard and a tank; and at Somapura he who was the sole cynosure for the eyes of the world endowed renovations of the inner and outer sections of the four dwelling areas. [v. 8]

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10. In order to turn the populace toward enlightenment, he gave to the Buddha a wondrous gold ornament. Like an ascetic, he passed a long time there [at Somapura] in these and other such pious acts. [v. 9]

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11. This monastery which this accomplished man built and dedicated to the Mitras blazes forth as an ornament of the world, outshining the marvelous Vaijayanta [Indra’s palace]. In it, the Teacher, Lord of the Three Worlds [i.e., the Buddha], who cherishes (a proper) residence, forgot

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12. his dwelling in the Śuddhāvāsa heaven, the long road to which is hard for his supplicants to traverse. [v. 10] (His) glory was born in these various places, as if to steal away the rank of Hari; and the Earth with all its riches is decorated by it.

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13. It (will) continue to spread victoriously, a salve to the eyes, until the vow of Mañjurava shall be fulfilled. [v. 11]

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The pure merit which accrued to me [i.e., Vipulaśrīmitra] from these various acts of glory, like a flood of nectar from the ocean, can be measured [only] by comparison with the distances between the worlds;
14. may it be for the attainment by the three worlds of that infinite place where the Jinas sit and behold the universe as if it were in the palm of their hands (*prastutavastuvat*). [v. 12] Kanakaśrī and Vaśiṣṭha, who distinguish themselves (*dhāvato*, lit. ‘run’) in the hearts of men in matters of logic and the arts, are [respectively] the composer and presenter [i.e., engraver] of (this) eulogy. [v. 13]

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Line 1: “Saṃsāra (*bhava*)”: *bhava* alternatively (or simultaneously) might be taken as referring to Śiva; cf. the polemic reference to Hari (Viṣṇu) in v. 11. Note also the *virodhābhāsa* (rhetorical contradiction) in *bhavo . . . apunarbhavaṃ*. Line 2: “known as Karuṇāśrīmitra . . .”: The three ablative phrases in *pāda* b of v. 2 provide etymological explanations for the three parts of his name, *karuṇā* ‘compassion’, *śrī* ‘wealth/glory’, and *mitra* ‘friend’, respectively. Line 3–4 [v. 3]: “like the Sun . . . unshakable . . . ,” etc.: [*a*]*dhṛṣyaḥ*, like all the adjectives in this verse, is doubly applicable to Maitrīśrīmitra and to the sun. For example, *sukṛtaghaṭito* with reference to the Sun means “created by a skillful act,” referring to the myth of Viśvakarma’s fashioning the Sun on his lathe; *buddhimān buddhimatsu* may be rendered as “he who is awake among those who are awake(ned),” and so on. Line 5: “In his heart . . . dwells the Mother of the Buddhas in eight thousand (verses)”: That is to say, he had memorized the *Aṣṭasāhasrikā Prajñāpāramitā*, known as “Mother of the Buddhas.” Line 6: “Like the moon in the bright fortnight”: all the epithets in the verse apply punningly to both Vipulaśrīmitra and to the waxing moon. Line 7: “the Mother of the Jinas turns unceasingly”: the reference is evidently to a ritual turning or procession of the *Prajñāpāramitā* manuscript (contra Majumdar, 100 n. 3). Line 9: “he who was the sole cynosure for the eyes of the world”: Majumdar takes the epithet *jagatāṃ netraikaviśrāmabhūḥ* (ll. 9–10) as referring to the renovation: “—(a work) in which alone the eyes of the world found repose.” But this is grammatically impossible, as the epithet must refer to the subject, namely, the donor Vipulaśrīmitra. Line 11: “dedicated to the Mitras”: This presumably refers to a declaration by Vipulaśrīmitra of his intention to share the merit of his foundation with the other members of the Mitra lineage. Line 13: “the vow of Mañjurava”: I.e., Mañjurava’s (Mañjuśrī) vow to remain a Bodhisattva until all beings are enlightened. Line 14: “that infinite place”: I.e., *Sukhāvatī* (Majumdar, 101 n. 5).

First 183 of 221 passages. Read on

Indian Epigraphy: A Guide to the Study of Inscriptions in Sanskrit, Prakrit, and the Other Indo-Aryan Languages c14: Appendix: Selection of Typical Inscriptions

Contents

Appendix: Selection of Typical Inscriptions

3. Bhārhut Label Inscriptions

4. Kalawān Copper Plate Inscription

5. Sārnāth Umbrella Shaft Inscription of the Time of Kaniṣka

6. Niya (Central Asian) Kharoṣṭhī Document

7. Kahāuṃ Pillar Inscription of the Time of Skandagupta

8. Lakkhā Maṇḍal praśasti

9. Văt Ph'u Stone Inscription of Jayavarman [I]

10. Baroda Copper Plate Inscription of Rāṣṭrakūṭa Karkkarāja [II]