A History of Assam c26: Appendix C. Translation of an Old Copper-Plate Inscription
A History of Assam c26
- Language
- English
Contents
- c26.s1 Translation — 37 parts
Appendix C. Translation of an Old Copper-Plate Inscription
c26.2
[THIS set of copper-plates refers to a grant of land by Raja Ratna Pāl. It was obtained by the author from a cultivator in mauza Bargaon, district Darrang, Assam, who said that it was found by his grandfather while ploughing his fields. The translation is by the late Dr. Hœrnle, who published a full account of the plates in the *Journal of the Asiatic Society of Bengal*, vol. lxvii, pt. I, page 99. Most of the footnotes which accompanied the original translation have been omitted. Dr. Hœrnle thought that this inscription was probably made in the first half of the eleventh century.]
Translation
c26.s1.1
(FIRST PLATE: line 1) Hail!
c26.s1.2
(Verse I.) “He may be seen incessantly exhibiting his beautiful white figure, in the Tāndava (dance) according to the strict rules of that dance, (guided), by the stainless reflection of his body formed on his own nails; even thus does Çankara (or Çiva), who, though like the Supreme Being he is endowed with the quality of omnipresence (lit., expansion), assumes numberless forms at his absolute will, shines forth as the Lord of the World for the sake of the welfare of that (world).
c26.s1.3
(2) “What? Is it that here flows the light of the white rays (of the moon) in congelation, or a solution of crystals; or is it that the beautiful Çankari (or female counterpart of Çiva) and his Çakti (or energy) is intently engaged in marking quick-time music in its primeval form?” It may be with such musings as these about the nature of its water that the happy population (of the country) quickly resorts to that river Lauhitya (or Brahmaputra), which by removing all sins protects the world.
c26.s1.4
(Verse 3.) Of Hari (i.e., Vishnu) who, in the form of a boar, raised the earth when she had sunk beneath the ocean, Naraka of the Asura (or demon) race was the son, who acted the very part of the moon to the personal charms of the ladies of the Suras (or gods).
c26.s1.5
(4) Who, declaring Aditi to be a woman, weak, decrepit, timid, stupid, deserted by her kinsmen, and overtaken by misfortune, conquered the Suras, and snatched away her ear-rings which were precious as being typical of the glory of the Suras.
c26.s1.6
(5) In Prāgjyōtisa, the best of towns, provided with brilliant troops of warriors like systems of suns, and lovely-faced women of many kinds, he took up his residence, after he had acquired prosperity, equal in pleasantness to the pride of his arms.
c26.s1.7
(6) “I am grown too old (to engage) in war, and my father will gain a brilliant reputation,” bethinking himself thus, out of kindly consideration, he lived carelessly: so Hari removed him to heaven. Alas! for one who is keenly desirous of glory there is truly in this world no counting of kinship.¹
c26.s1.8
¹ Naraka is said to have been slain by Krishna, who is an incarnation of Vishnu or Hari. The latter was Naraka’s father: hence the father slew his son. The poet represents this as a sort of voluntary sacrifice on the part of Naraka, who, feeling himself too old for his accustomed warlike exploits, purposely, *i.e.*, out of consideration for his father, lived in a careless fashion, in order to afford his father an opportunity of slaying him, so that his father (Vishnu) might have the reputation of having slain the much-feared demon Naraka. The poet, however, cannot refrain from adding a word of disapproval of Vishnu’s conduct setting aside the claims of kinship for the sake of earning a reputation.
c26.s1.9
(7) Then his wise son, *Bhagadatta* by name, whose shoulder was girt with the mantle of far-reaching glory, and who by the multitude of his good qualities won the affections of the (whole) world, carried upon himself the burden (of the government) of the country with propriety and much prosperity.
c26.s1.10
(8) Then the mighty *Vajradatta*, having like *Vajrin* (*i.e.*, Indra) conquered his enemies, being in beauty like a large diamond, and enjoying the reputation of having achieved the conquest of the world through his own honesty and energy, obtained that kingdom of his brother, just as fire (attains) brilliancy on the setting of the sun.²
c26.s1.11
² There is here a play on the word *vajra*, which means both “the thunderbolt” and “a diamond.” Indra is called *vajrin*, or “the wielder of *vajra*” or “the thunderbolt;” and Vajradatta or “the gift of Vajra” is said to be as beautiful as a *vajra* or “diamond.”
c26.s1.12
(9) After thus, for several generations, kings of Naraka’s dynasty had ruled the whole country, a great chief of the Mlecchas, owing to a turn of (adverse) fate, took possession of the kingdom. (This was) *Çalastambha*. In succession to him also there were chiefs, altogether twice ten (*i.e.*, twenty) in number, who are well known as *Vigrahastambha* and the rest.
c26.s1.13
(10) Seeing that the twenty-first of them, the illustrious chief, *Tyaga Simha*³ by name, had departed to heaven without (leaving) any of his race (to succeed him).
c26.s1.14
³ The meaning apparently is that the whole series consisted of 21 members, *viz.*, Çalastambha, 19 others, and Tyaga Simha. It is not clear whether the name of the last king is *Çrityāga* or *Tyāga*.
c26.s1.15
(Second Plate: obverse:) his subjects, thinking it well that a Bhauma (*i.e.*, one of Naraka’s race) should be appointed as their lord, chose *Brahmapāla*, from among his kindred, to be their king on account of his fitness to undertake the government of the country.
c26.s1.16
(11) “Single-handed he overcame his enemy in battle: why indeed should this appear strange to his detractors (seeing that), on this point Hara and Hari are examples, and Bhishma and indeed many others besides.” Thus arguing, his warriors have always thought very highly of (the conduct of) their home-staying (king), seeing that his enemies fled away in all eight directions.¹
c26.s1.17
¹ Brahmapāla appears to have been of a mild and peaceable disposition and this is the way that the poet expresses that fact. His son Ratnapāla formed the strongest contrast to him, being a very strong and warlike ruler, with a very long reign.
c26.s1.18
(12) His desire being stimulated by the taste of the joys due to his prosperity, he married a young woman who by reason of her devotion to her people bore the name of Kuladevi, which is, as it were, the standing name for Lakshmi (or “good fortune”) attainable by (all) rulers sprung from any (noble) family of the world.
c26.s1.19
(13) By him, who had such a reputation, was begotten on her a son called *Ratnapāla*, who gained renown because his people justly concluded that a jewel-like king would, by his good qualities, foster the most worthy among them.²
c26.s1.20
² There is here a play on the word *ratna* or “jewel.” A *ratna-upama* or “jewel-like” prince may be expected to become a *ratna-pāla* or “jewel-protecting” king.
c26.s1.21
(14) By reason of the elephants, pearls, carried forth by the impetus of the unrestrainable stream of blood running from the split foreheads of the elephants of his enemies, his (*i.e.*, Ratnapāla’s) battlefield looked beautiful like a market-place strewn with the stores of merchants, and ruby-coloured through (the blood of) the slain.
c26.s1.22
(15) Then having placed him (*i.e.*, Ratnapāla) on the throne, to be to the dynasty of Naraka what the sun is to the lotuses, he (*i.e.*, Brahmapāla), the spotless champion, went to heaven; for noble-minded men who know the good and the evil of the world know to do that which is suitable to the occasion.
c26.s1.23
(Second Plate: obverse: line 28: Prose.) In his capital, the heat (of the weather) was relieved by the copious showers of ruttish water flowing from the temples of his troops of lusty (war-) elephants which had been presented to him by hundreds of kings conquered by the power of his arms entwined in clusters of flashes of his sharp sword. Though (that capital) was crowded with a dense forest, as it were, of arms of his brave soldiers who were hankering after the plunder of the camps of all his enemies, yet was it fit to be inhabited by wealthy people (merchants). (In it) the disk of the sun was hid (from view) by the thousands of plastered turrets which are rendered still whiter by the nectar-like smiles of the love-drunk fair damsels (standing on them). It was frequented by many hundreds of well-to-do people,³ just as a forest planted on the heights of the Malaya mountains (is frequented) by snakes. It is adorned by learned men, religious preceptors and poets who have made it their place of resort, just as the sky is adorned by Mercury, Jupiter and Venus.¹ It resembles the summit of mount Kailāsa in being the residence of the Parameçvara (i.e., supreme ruler, or Çiva, the supreme God), and in being inhabited by a Vitteça (i.e., a master of wealth, or Kuvera the God of wealth). Like the cloth which protects the king's broad chest, its boundaries were encompassed by a rampart, furnished with a fence strong like that used for the game-birds of the Çakas, fit to cause chagrin to the king of Gurjara, to give fever to the heads of the untameable elephants of the chief of Gauda, to act like bitumen in the earth to the lord of Kerala, to strike awe into the Bāhikas and Tāikas, to cause discomfiture (lit., pulmonary consumption) to the master of the Deccan country; and generally to serve for the purpose of discomfiting the (king's) enemies. It is rendered beautiful by the river Lauhitya which gives relief to the fair damsels, that after the exertion of sexual enjoyment ascend to the retirement of their stuccoed turrets, by the spray of its current gently wafted up by the breeze charmingly resonant with the prattle of the flocks of love-drunk females of the Kala-hamsa ducks:
c26.s1.24
³ There is here a complicated verbal conceit, which cannot be exactly translated. *Bhogin* means both a “well-to-do, pleasure-loving man” and “a snake.” The Malaya mountains, with its fragrant breezes, will suit the former, while the forest will suit the latter.
c26.s1.25
¹ Here is again a verbal conceit: budha means both "a learned man" and "Mercury;" guru both "religious preceptor" and "Jupiter," and kavya both "a poet" and "Venus." The capital was to the men, what the sky is to the planets.
c26.s1.26
(Second Plate: reverse:) and which (river) also resembles the cloth of the finely wrought flags carried by the elephants of Kailāsa, and the jewelled mirrors used in their coquetries by the numerous females (i.e., the Apsarases) of the lord of heaven (i.e., Indra). It is an object of respect to merchants who are the owners of numerous (kinds of) wares. Such is the town in which the lord of Prāgjyōtisa took up his residence and which he called by the appropriate name of the "Impregnable one" (durjaya). Here dulness might be observed in necklaces, but not in the senses (of the inhabitants); fickleness in apes, but not in their minds; changefulness in the motions of the eyebrows, but not in promises; accidents (happening) to things, but not to the subjects. Here capriciousness might be seen (only) in women; reeling (only) in the gait of women excited with the (tender) intoxication of springtide; covetousness (only) in evil-doers; safe addiction to the sipping of honey (only) in swarms of bees; exceeding devotion to love (only) in Brahmany ducks (Anas Casarca); and eating of flesh (only) in wild beasts. In that town, which emulated the residence of Vāsava (i.e., Indra) the king, who resembles the moon in that he makes his virtues to wax, as the moon makes the tides of the encircling ocean to wax, and in that he causes his enemies to experience the deprivation of their wealth, as the moon causes the ponds to experience the deprivation of their lotuses; and who resembles the sun in that he makes his feet to rest on the heads of his enemies, as the sun makes his rays to rest on the summits of the mountains, and in that he delights in making his copper-mines lucrative, as the sun makes the lotus-ponds brilliant; who, being a Parameçvara (or paramount sovereign), takes pleasure in (the country of) Kāmarupa; who, though being of the Bhauma (i.e., of Naraka’s) race, delights in being the enemy of the Dānavas (or demons); who being a Purusōttama or “perfect man,” does not act as a Janārdana (or troubler of his subjects); who, though being a valiant man, walks (leisurely) like an elephant: whose figure is such as to out-do Manmatha (or the god of love); whose profundity such as to put into the shade the ocean; whose intelligence such as to be a guarantee of the conquest of the world; whose valour such as to surpass Skanda (or the god of war): who is an Arjuna in fame, a Bhīmasena in war, a Kritānta (or god of death) in wrath, a forest-conflagration in destroying his plant-like adversaries: who is the moon in the sky of learning, the (sweet) breeze of the Malaya mountains in the midst of the jasmin-like men of good birth, the sun in eclipsing his enemies, the mountain of the East in the successful advancement of his friends: this king, the Parameçvara, Parama-bhattāraka, Mahārājādhirāja, the illustrious Ratnapāla Varma-deva who mediates at the feet of the Mahārājādhirāja, the illustrious Brahmapāla Varma-deva, may he prosper.
c26.s1.27
(Second Plate reverse; line 52.) With reference to the land producing two thousand (measures of) rice, and the fields with the clusters of gourds, together with the inferior land of the hamlet of Vāmadeva, (the whole), situated on the northern bank (of the Brahmaputra), within the district of the “Thirteen Villages,” the king sends his greetings and commands to all and several who reside (there): to the (common) people of the Brāhman and other castes, headed by the district revenue officers and their clerks, as well as to the other (higher-class) people, such as the Rājanakas, Rājaputras, Rājavallabhas, etc., and above them the Rānakas, Rājñis and Rājas and, in fact, to all who may reside there in future at any time.
c26.s1.28
Be it known to you, that this land, together with its houses, paddy-fields, dry land, water, cattle-pastures, refuse-lands, etc., of whatever kind it may be, inclusive of any place within its borders, and freed from all worries on account of the fasting of elephants, the fastening of boats, the searching for thieves, the inflicting of punishments, the tenant’s taxes, the imposts for various causes, and the pasturing of animals, such as elephants, horses, camels, cattle, buffaloes, goats and sheep, as set forth in this charter:—
c26.s1.29
(Third Plate: line 58: verse 1.) There was a Brāhman in the land, Devadatta, of the Pārāsara Gōtra and the Kānva çākhā; a leader among the Vājasaneyakas, whom on having found to be the foremost vedic scholar, the Vedas, in their threefold division, felt themselves satisfied.
c26.s1.30
(2) He had a son, Sadganjgādatta, richly endowed with every virtue, who ever kept the holy fire burning (in his house), and at the sight of whose devotion to the six holy duties a multitude of people were established in their faith in the whole body of Brāhmans from Bhrigu downwards.
c26.s1.31
(3) He had a wife, Çyāmāyikā, devoted to her husband and endowed with (every) virtue, who shines like the streak (crescent or quarter) of the moon, pure in form and dispelling the darkness.
c26.s1.32
(4) From her was born a son, Viradatta, a leader among the learned in the Çāstras, and fearful of (committing) any offence, on the experience of whose deep-seated piety and formidable intellect the Kāli age felt, as it were, humbled.
c26.s1.33
(5) To him, on the Visnupadi Sankrānti, in the twenty-fifth year of my reign (this land), is given by me for the sake of the good and the glory of my father and of myself.
c26.s1.34
(Its) boundaries (are as follows): On the east, the Çālmali-tree¹ on the big dike; on the south-east, the Çālmali-tree standing on the steep bank (of the river Brahmaputra) by the anchorage of the boats for the Pāthi fish of the Rusi-class; on the south the Badari-tree by the same anchorage of boats; on the south-west the Kāçimbala-tree by the same anchorage of boats; on the west the Açvatha-tree standing on the steep bank (of the river); at the bend to the north-west, the dike of the fields, as well as a Kāçimbala-tree; on the north-west the Hijjala-tree on the dike of the fields; at the bend to the east and north, the dike of the fields and a pair of Çālmali-trees; further at the bend to the east and south, the dike of the fields and a pair of Kāçimbala-trees; at the slight bend to the east and south, the dike of the fields and a pair of Çālmali-trees; on the north, the Kāçimbala-tree on the big dike; and on the north-east, a Vetasa-tree on the big dike.
c26.s1.35
¹ The trees here mentioned are: Çalmali, *Bombax malabaricum*; Badari, *Zizyphus Jujuba* or Jujube tree; Kacimbala, an inferior kind of Çimbala, which I cannot identify; Açvatha, *Ficus religiosa*; Hijjala, *Barringtonia acutangula*; Vetasa, *Calamus Rotang*.
c26.s1.36
*The Seal.*
c26.s1.37
Hail! The lord of Prāgjyōtisa, the Mahārāj-ādhirāja, the illustrious *Ratnapāla* Varma Deva.