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राजपादोपजीविनः प्रतिवासिनो ब्राह्वाणोत्तरान् । महत्तमोत्तमपुरोगमेदान्धचण्डाल
पर्यन्तान् । यथाई मानयति । ३८। बोधयति । समादिशति च । मतमस्तु भवतां । कलशपाते। महाराजाधिराज ।
श्रीनारायणपालदेवेन खयंकारितसहसा३९। यतनस्य तत्र प्रतिष्ठापितस्य भिगवतः शिवभट्टारकस्य । पाशुपतनाचार्य परिषदश्च ।
यथाहं पूजाबलिचरुसबनवक४० माद्यर्थ । शयनासनमानप्रत्ययभैषज्यपरिष्काराद्यर्थ । अन्येषामपि खाभिमतानां ।
खपरिकल्पितविभागेन । अनवद्यमो४१। गार्थञ्च । यथोपरिलिखितमकुतिका ग्रामः | खमीमाटणाप्रतिगोचरपर्यन्तः । सतलः
साद्देशः । साबमधूकः । सजल४२. स्थलः
स्थलः । सगतापरः। सोपरिकरः । सदभोपचारः। सचौरोद्धरणः । परिहृत मर्च
पीडः । अचाटभटप्रवेशः । अकिञ्चि४२ । त् प्रयास्कः । समस्तभागभोगकरहिरण्यादिप्रत्यायसमेतः । भूमिच्छिद्रन्यायेनाचन्द्रार्क
क्षितिसमकालं यावत् मातापि४४ । नोरात्मनश्च पुण्य यशोऽभिड्दये। भगवन्तं शिवभट्टारकमुद्दिश्य शासनीकृत्य प्रदत्तः ।
ततो भवद्भिः सब्बरेवानु-
दानमिदमनुमोद्य पालनीयं प्र४६। तिवासिभिः क्षेत्रकरैश्चाज्ञाश्रवणविधेयीभूय यथाकालं समुचितभागभोगकरहिरण्या
दिसर्चप्रत्यायोपनयः का४७ । र्य इति । संवत् १७ वैशाखदिने र तथा च धर्मानुशशिनः श्लोकाः । बहुभिर्वसुधा
भुक्ता राजभिः सगरादिभिः ।
दः । याक्षेप्ता चानुमन्ता च तान्येव न४६ । रके वसेत् ॥ खदत्ताम्पर दत्तां वा यो हरेत वसुन्धरा । स विष्ठायां कृमिभूत्वा
पिटभिः सह पच्यते ॥ सर्वानेतान् भाविनः ५० । पार्थिवेन्द्रान् भूयो भूयः प्रार्थयत्येष रामः । सामान्योऽयन्धर्मसेतु!पाणां काले काले
पालनीयः क्रमेण ॥ इति क५९ । मलदलाम्बविन्दुलोलां श्रियमनुचिन्त्य मनुष्यजीवितञ्च । सकलमिदमुदाहृतच
बुद्ध्वा न हि पुरुषैः परकीयो विलो५२। प्याः ॥ वेदान्तैरसुगमतमं(?) वेदिता ब्रह्मतथे (त्त्वं) यः सासु श्रुतिषु परमः साई
मझेरपीती(ति)। यो यज्ञानां समुदितमहाभ५९। क्षिणानां प्रणेता भट्टः श्रीमानिह स गुरवा दुतकः पुण्यकीर्तिः ॥ श्रीमता मद्य
दामेन शुभदासस्य स(सू)नुना। इदं सा॥४। मनमुत्कीर्ण सत्सामदटजन्मना ॥
Be it auspicious! May Daśabala, whose heart is resplendent with the jewel of mercy, whose loved mistress is benevolence, whose mind was washed clean of the mud of book-learning by the pure water of the river of perfect Sambodhi knowledge, who, having conquered the promptings of desire *** acquired eternal fame,-may the Lord of the universe, prosper.
Now Go-pála Deva made his family the abode of prosperity. (Lakshmí). Well able to sustain the weight of the earth, the only asylum of kings whose wings having been clipt by fear sought his protection, always devoted to protect honor, he was the home of heroism. Of him was born the auspicious king Dharma-pála, whose greatness was as beauteous as the ripple of the milky ocean. Having conquered Indrarája and other kings, he (Dharma-pála) earned the glorious S'rí, goddess of fortune, whom he presented as a sacrifice to the father of wealth, Vámana, the wielder of the discus.
Like Ráma, that saintly king had a brother of equal merit, in Vákpála, who was in glory the counterpart of the son of Sumitrá (Lakshmana). This prince, the abode of justice and valour, living under the rule of his brother, placed all the quarters under one umbrella, by divesting them of all hostile armies.
Unto him was born a son named Jaya-pála, by whose imperial virtues the earth was sanctified. Overcoming all enemies to religion, he established his elder brother, the heroic Deva-pála, in the dominion of the earth. When by the order of his brother he issued forth to conquer, the lord of Utkala, oppressed from a distance by his very name, forsook his home. Bearing that prince's order on his head, the king of Prágjyotisha, trembling from fear, withdrawing his army, with all his dependents lived under him.
The auspicious Vigraha-pála, enemyless from birth, was born his son. His spotless sword was like the water which wiped away the beauty of the wives of his enemies. By him his enemies were made the objects of heavy misfortune, and his friends long-lived. Lajjá, the ornament of the Haihaya race, became his wife, even as the daughter of Jahnu (Ganges) is that of the Ocean, and her virtuous conduct alike purified her father's and her husband's race.
He, through the essence of the guardians of the quarters gave birth, in her, for the protection of the earth, to the auspicious Náráyaņa-pála Deva, the virtuous whose feet became resplendent by the light of the crownjewels of kings. He has sanctified his throne by his justice. Kings, forsaking the Lainga Puráņa, the source of the fourfold blessings, wish to follow his conduct. He is esteemed in the mind of good men, and confirmed (in his position) by his own dependents. By his charity he has suppressed in his country the expression, "give, o king."* Through his fear his sword, though dark as a blue lotus, appears flame-coloured to his enemies. He, by his wisdom and his own virtues, has kept the helpless earth always in the path of justice. Attaining his protection, beggars no longer turn their minds to seeking alms. Lord of wealth, doer of no wrong, patron of learned men, and endowed with great affluence, he is in his glory like unto a blazing fire (anala), and yet by his conduct he is like Nala. His fame, bright as the rays of the autumnal moon, spread over the three worlds, wears a resplendence which even the loud laughter of Siva cannot rival, and the garlands of Ketaki flowers on the hands of Siddha ladies (are so eclipsed that their existence can be ascertained only) by the hum of bees (about them). Two persons did say to two others,
to two others, “ let penance be mine and the kingdom thine;" once to him (Náráyaņa-pála) by Vigraha-pála, and once to Bhagiratha by Sagara.
In his victorious camp in Mudgagiri on the bank of the Bhagirathí river, where he has made a bridge of boats, which seems to rival a line of rocky hills where the roaming of excessively dense (crowds of) elephants has so clouded the glory of day-light, as to produce the impression of an approaching rainy season, where the dust raised by the hoofs of the countless cavalry of the only king of the north, has covered the quarters, where the earth has sunk low by the weight of the innumerable kings of Jambudvipa who had assembled to serve the great lord, the mighty sovereign, the supreme king among kings, the auspicious Náráyáņa-pála Deva, the successor of the devout follower of Sugata, the supreme king among kings, the auspicious Vigraha-pála Deva prospers. To subordinate kings (rájaráņaka), to princes (rájaputra), to the Prime Minister (rájámátya), to the minister of Peace and War (mahá-sandhi.vigrahika), to the Chief Justice (maháksha-patalika) to the Generalissimo (mahásámanta), to chief commanders (mahasenapati), to the grand warder (mahápratihára), to the chief investigator of all works (mahákartákritika), to the chief ohviator of difficulties (mahádośasádbasádhanika), to the chief criminal judge (maháďanda-ná yaka), to chief minister of the heir-apparent (mahákumárámátya), to viceroys (rájasthánino upádhika), to Investigators of crimes (dosháparádhika), to the chief detective officer (choroddharaṇika), to the mace-bearers (dándika), to the keeper of the instruments of punishment (dándapásika), to collectors of customs (s'aulkika), to coinmanders of divisions (gaulinika), to supervisors of cultivation (kshetrapa), to boundary rangers (prántapála), to treasurers (koshapála), to superintendents of wards (khanda-raksha), to inspectors of wards (tadáyuktaka), to the superintendents of appointments (viniyuktaka), to the superintendent of elephants, horses, camels, and warboats, (hastyasva-nau-balavyápritaka), to the superintendents of mares, colts, cows, buffaloes, sheep and goats (kisora-vadavá-go-mahishyajávikádhyaksha), to the chief of swift messengers (drutapeshanika), to messengers (gamágamanika), to swift messengers (abhitvamána), to commissioners of districts (vishayapati), to head officers of villages (grámapati), to superintendents of boats (tarika), to (men of the different tribes of) Goda, Málava, Khasa, Huna, Kulika, Kalláța, Láța, Cháța, and Bhata,*--to all servants and others who are not specified here, to all who have assembled here in the village of Mukuţika in the division of Kuksha on the bank of the river, as also to the inhabitants of the neighbouring villages, who live by service under the king, from the respected Brábman to the lowest Meda, Andha and Chandála—to all these he sends appropriate greetings and acquaints and commands them. Be it known unto you that in the village of Kalásapota, where Náráyaņa-pála Deva himself has established thousands of temples, and where he has placed the honorable Siva Bhatta and Pasupati A'chárya, I, Náráyaņa-pála Deva, for purposes of due worship, for the offering of oblations charu and yajnns, for the performance of new ceremonies, and for the dispensation of medicines, bedding and seats, to diseased persons, and for the purpose of enabling them to enjoy without let or hindrance the village as defined, I have given the above-named village of Mukuţika, along with its surrounding grazing-grounds, with all the waters and lands belonging to it, above and below the surface, together with the mango and the madhuka trees, with all its low and barren lands, along with its rents and tolls, including all fines for crimes, and rewards for catching thieves. In it there shall be no molestation, no passage permitted for Chatas (jugglers) and Bhatas (troops). The land shall not be a trouble (to the possessors) who shall have the enjoyment of all shares, privileges, gold &c., and other income. I grant this to be enjoyed as many years as there are holes in the earth, and as long as the sun and the moon shall endure, in order that the virtue and fame of my parents and of myself may be enhanced. I have given this edict engraved to you, honorable Siva.
* The words in the original are Deyam me anga-rájan ; and the word anga may be taken as an interjection = 0, or an adjective meaning chief, great or principal, or a noun, the name of a country including the western part of Bengal. In the last two cases the word rájan should change into rája to be in Samása, the first is therefore the right meaning. But it has probably been used as a double entendre.
† Nala, the famous king of Vidarbha noticed in the Mahábhárata. The comparison is forced for the sake of the alliteration in the words nala and anala.
Be it then respected by all; and future kings, knowing the grievous sin that is incurred by destroying the great merit of grants-of-land, should uphold it. Let the neighbours and those who till the land, be obedient to my commands. They should render to the donees their respective shares, privileges, rent, gold and all other dues. Dated the 9th Vaisakha, Samvat 17.
* Bábu Pránnáth Pandit's paper on the Chittagong plate (ante XLIII, pp. 318f) and Mr. Westmacott's papor on the Tarpandíghi plate, (ante XLIV, pp. 1f) contain many interesting notes on the meanings of these official titles.
The following are excerpts for those who dread the mandates of virtue :
The earth has been enjoyed by Sagara and many other kings. The fruit (of grants-of-land) belongs to him to whom the land belongs for the time.
The donor of land enjoys heaven for sixty thousand years. He who abrogates or prompts others to abrogate such a gift, suffers in hell for a like period.
He who resumes land given by him or others, becoming a worm, rots in ordure along with his forefathers.
Again and again doth Ráma entreat all future kings to protect this common bridge of virtue.
Knowing riches and life to be as unsteady as water on a lotus petal, no man should intentionally attempt to deprive another of his reputation.
Bhatta Gurava, the spiritual guide of the king, the proficient in the difficult knowledge of God through the Vedanta, versed in all the Vedas and the Vedángas, and the most proficient in the performance of sacrificial rites, has composed this. Mudgadása, son of Subhadása, an inhabitant of Sat. sámatata, has engraved this edict.