Seal śrī-mahendrapāla-devaḥ

Plate

svasti.

śrīmāmn mānita-śāsano nija-valair adhyāsito vīryavāN. Ary-ānanda-subhūti-nandita-manā dāna-priyaḥ kṣāntimāṁ*. bhāsvad-vaṅśa-bhavaḥ prajā-hita-karo niḥśeṣa-bhūmīśvaraḥ siddhārtho bhuvanāni pātu sugataḥ pātā ca dharmma-stthiteḥ. nr̥patir iha vabhūva dhvasta-doṣāndha-kāro ravir iva paṭu-dhāmnān dhāma gopāla-nāmā. Agaṇita-guṇa-ratnaṁ* yaṁ* samāsādya jātāaṁ hari-vasati-sukhebhyo datta-toyāñjaliḥ śrīḥ. Atyuddhata-dviṣad-anīka-jayārjjita-śrīḥ śrī-dharmmapāla Iti tasya suto vabhūva. prakṣālitāni kali-santamasāvilāni yasyenduneva yaśasā kakubhām mukhāni. durvvārāṁ dviṣato vijitya samare tān indra-rājādikāN. sindhūnām adhipam pramathya rabhasād unmīlita-kṣmābhr̥tā. dattā yena mahī mahodayavatī vikrānti-bhājoe nijā nirvyājānati-vāmanāya valinā cakrāyudhāyārthine. reṇun yasyāṅgaṇebhyo hata-ripu-mahiṣī-śvaṁāsa-vātā haranti siñcanty etāni mādyat-kari-karaṭa-galad-dāna-toya-pravāhāḥ. rājñāṁ sevā-parāṇām praṇata-nija-śiro-ratna-puṣpa-pratānair ddauor-ddarppānīta-lakṣmī-kara-kamala-dhr̥taḥ pūjitaḥ pāda-padmaḥ. nīter vvilāsa-bhavanam priya-vikramāyāḥ śrī-devapāla Iti tat-tanayo vabhūva. yaḥ kautukād iva jagaty udadhīn didr̥kṣuś caṁkramyate sma bhavanāṅgana-līlayeva. daṇḍopanīta-kanakair vvasudhādhipānāṁ rājā mahā-samara-nāṭaka-sūtradhāraḥ. yo nirmmime sugata-sadma-gr̥hañ ca gauryā yat kautukañ ca tilakañ ca jagat-traye 'pi. durvvārāstra-nipāta-bhīṣaṇa-raṇat-sannāha-lavdhodayaṁ. sākṣī-kr̥tya vibhāvasuṁ raṇa-śiro-vedī-mahā-maṇḍape. khaḍgāvarjjitaia-vairi-vāraṇa-ghaṭā-kumbhāsr̥g-ambhaḥ-pluto yo jagrāha karaṁ* kṣitīśvara-varo niḥśeṣa-bhūbhr̥d-bhuvāṁ. yaṁ yodhayām āsur arātayas te yeṣāṁ riraṁsā sura-sundarībhiḥ. tathā vivasvad-bhramaṇāvadhīni yaiḥ kretuṃ iṣṭāny asubhir yaśāṅsi.. dharmmasya prasavena yena vipulām bhūtiñ ciram vibhratā bhrū-līlā-hr̥ta-kāma-rūpa-vibhavenārohatādyam bhr̥ṣaṁ*. durggāyāś ca himālayācala-bhuvaḥ ślāghyaṅ karaṅ gr̥hnṇatā samyak svam parameśvaratvam aparan devena sandarśitaṁ*. sa cāhamānānvaya-vāridhīndoḥ sādhvīṁ sutān durllabha-rāja-nāmnaḥ. śrī-māhaṭāṁ dharmma-parāṁ narendras traiayīm ivodvāha saulakṣaṇāṅgīṁ*. sā devakīva naradeva-sahasra-vandyaṁ saukaryato vasumatī-bharam udvahantaṁ*. lakṣmyāḥ svayamvara-patism puruṣottamañ ca devaṁ sutottamam asūta mahendrapālaṁ*. yasyāśā-vijaya-prayāṇa-rajasāṁ sāndre samutsarppati vyūhe nirbhara-pūritāmvaratayā sampāditorvvī-bhrame. spr̥ṣṭe pāda-talair akāṇḍa-patanāśaṅkā-camat-kāriṇo vidyām utpatanaika-hetum ajapan vidyādharāṇāṅ gaṇāḥ. Ā-prāleya-girer vr̥ṣāṅka-vr̥ṣabha-kṣuṇṇāgra-ratna-sthalād ā-sindhor ddaśa-kandharāri-viśikha-vyāloḍitāntar-jjalāT. Ā-pūrvvāpara-diṅ-mukhaika-tilakāT śaila-dvayād bhūbhujo nirvyājaṁ nipatanti yasya caraṇe dūrānatair mmaulibhiḥ. khaḍgotkhāta-mahebha-kumbha-vigalat-kīlāla-dhārā-jale jāto vairi-vadhū-vilocana-vamad-vāṣpāmvubhir vvarddhitaḥ. santīryāpi patīn apām pratidiśaṁ yātaḥ sahasrair mmukhaiś citram vādhaka-kāruṇyair vvilasito yasya pratāpānalaḥ.. tvaṁ sarvvadā nr̥pati-candra jaya-śriyārthī svapne 'pi na praṇayinī bhavato 'ham āsaṁ*. Ittham bhiyā kupitayeva ripūn bhajantyā vyājaghnire samara-keli-sukhāni yasya.

sa khalu bhāgīrathī-patha-pravarttamāna-nānā-vidha-nau-vāṭaka-sampādita-setu-vandha-nihita-śaila-śikhavra-śreṇi-vibhramāT. niratiśaya-ghana-ghanāghana-ghaṭā-śyāmāyamāna-vāsara-lakṣmī-samāravdha-santata-jalada-samaya-sandehāT. Udiīcīnāneka-narapati-prābhr̥tī-kr̥tāprameya-haya-vāhinī-khara-khurotkhāta-dhūlī-dhūsarita-dig-antarālāT parameśvara-sevā-samāyātāśeṣa-jamvudvīpa-bhūpāla-pādātāa-bhara-namad-avaneḥ kuddālakhātaka-samāvāsita-śrīmaj-jaya-skandhāvārāT paramasaugata-parameśvara-paramabhaṭṭāraka-mahārājādhirāja-śrī-devapāla-deva-pādāttanudhyātaḥ paramasaugataḥ parameśvaraḥ paramabhaṭṭārako mahārājādhirājaḥ śrīmāN mahendrapāla-devaḥ kuśalī. śrī-puṇḍravarddhana-bhuktau. kuddālakhātaka-viṣaye nandadīrghikoddraṅge sīmā. tattra pūrvveṇa ṭaṅgila-nady-arddha-śrotaḥ paricchinnā dakṣiṇenāpi kuvja-ghaṭikā 'rddha-śrotikayā kāsiggaḍa-vandhāka-madhyena nārāyaṇa-vāsīya-pūrvva-sīmāvadhiḥ. paścimenāpi golayi-nirjjhareṇājagara-vāsakāvakhātena vālmika-stūpenāśvattha-vr̥kṣeṇa svalpa-nandādhāra-paścima-pāṭena vilva-vr̥kṣeṇa vijjaṭa-vandhākaṁ paścima-ṣaṇ-ṇalāntarāmalakī-vr̥kṣa-paryantaḥ. Uttareṇāpy ataḥ pūrvvāmukhoścattara-kuṇḍā dakṣiṇena nandāsurālyā ṭaṅgilārddha-śroto 'vadhiḥ. Evan niyamita-sīmni samupagatāṁ* sarvvān eva rājanaka-rājaputtra-kumārāmātya-bhuktipati-viṣayapati. senāpaty-uparika-tad-āyuktaka. viniyuktaka-dāṇḍika-daṇḍapāśika. cauroddharaṇika. daussādhyasādhanika-khola-dūta-gamāgamikāṁbhitvaramāṇa-hastyaśvoṣṭranauvalavyāpr̥taka-gomahiṣyajāvikāvaḍavādhyakṣādi-rāja-pādopajīvino 'nyāṅś ca cāṭa-bhaṭa-jātīyāN yathā-kālādhyāsi-viṣaya-vyavahāriṇaḥ sa-karaṇāN vrāhmaṇa-mānanā-pūrvvakaṁ* prativāsinaḥ kṣettra-karāṅś ca yathārham mānayati vodhayati samādiśati ca.

matam astu bhavatāṁ. mahāsenāpati-śrī-vajradevena dūtaka-mukhena vayam vijñāpitāḥ. yathā mātā-pittror ātmanaḥ sakalasya ca satvarāśeḥ puṇyābhivr̥ddhaye nandadīrghikodraṅge mayā vi hāraḥ kāritaḥ tattra yathopari-likhita-nandadīrghikodraṅgaṁ* bhagavato vuddha-bhaṭṭārakasya prajñāpāramitādi-sakala-dharmma-nettrī-sthānasya Āryāvaivarttika-vodhisatva-gaṇasyāṣṭa-mahāpuruṣa-pudgalārya-bhikṣu-saṁghasya yathārhaṁ pūjana-lekhanādy-arthaṁ* cīvara-piṇḍapāta-śayanāśsana-glāna-pratyaya-bhaiṣajya-pariṣkārādy-arthaṁ khaṇḍa-sphuṭita-samādhān-ārtham_ Anyeṣām api mamābhimatānām mat-parikalpita-vibhāgenānavadya-bhogārthaṁ śrīmad-bhaṭṭāraka-pādāo dadatv iti. Ato 'smābhis tadīya-vijñaptyā Ayaṁ yathopari-likhita-Udraṅgaḥ sva-samvaddha-bhūmi-sametaś catus-sīmā-paryantaḥ sa-talaḥ soddeśaḥ soparikaraḥ sa-ghaṭṭa-taropetaḥ sa-daśāpacāraḥ sa-cauroddharaṇaḥ parihr̥ta-sarvva-pīḍaḥ. A-cāṭa-bhaṭa-praveśāo 'kiñcit-pragrāhyaḥ. rāja-kulābhāvya-sarvva-pratyāya-sameto bhūmi-cchidra-nyāyenācandrārkka-kṣiti-sama-kālaṁ* tathaiva pradattaḥ. yato bhavadbhiḥ sarvvair eva dānam idam anumodanīyaṁ prativāsibhiḥ. kṣettra-karaiś cājñā-śravaṇa-vidheyair bhūtvā samucita-kara-piṇḍādi-pratyāyopanayaḥ kāryaḥ. bhāvibhir api bhūpatibhir bhūmer ddāna-phala-gauravād apaharaṇe mahān naraka-pāta-bhayāc ca dānam idam anumodya paripaālanīyam iti.

samvat· 7 vaiśākha-dine 2.

tathā ca dharmmānuśanṁsainaḥ ślokāḥ.

vahubhir vasudhā dattā rājabhiḥ sagarādibhiḥ. yasya yasya yadā bhūmis tasya tasya tadā phalaṁ*.. ṣaṣṭirm vvarṣa-sahasrāṇi svargge modati bhūmidaḥ. Ākṣeptā cānumantā ca tāny eva narake vaset·.. sva-dattām para-dattām vā yo hareta vasundharāṁ*. sa viṣṭhāyāṁ kr̥mir bhūtvā pitr̥bhiḥ saha pacyate. Iti kamala-dalāmvu-vindu-lolāṁ śriyam anucintya manuṣya-jīvitañ ca. sakalam idam udāhr̥tañ ca vuddhvā na hi puruṣaiḥ para-kīrttayo vilopyāḥ.. śrīmat-saṅgrāmatāreṇa kr̥taḥ sukr̥ta-karmmaṇi. saumitrir iva rāmeṇa śūrapālo 'tra dūtakaḥ. śrīmāN kule mahati devaradeva-nāmā ślāghyo vabhūva dharaṇī-tala-gīta-kīrttiḥ. Adyāpi sad-guṇa-kathāsu ya Eka Eva saṁkīrttyate prathamam eva janair mmahadbhiḥ. Anyonya-sparddhayā vr̥ddham ananya-jana-gocaraṁ*. tyāgas satyañ ca sśauryañ ca yasya caitad guṇa-trayaṁ*. tasyātmajo 'bhūt kamalā-nivāsaḥ śrīmāN sa nārāyaṇadeva-nāmā. dharmma-priyaḥ prāṇa-samāna-satyo valena yukto guruṇā mahīyāN. Amalina-tara-vāri-sphāra-dhārā-nipātaiḥ. pluta-vapur ari-vr̥ndaṁ mlānayantī samantāT. Api kari-vara-bhedodbhūta-raktānuliptā diśi diśi sitimānaṁ* yasya kīrttis tatāna. tyāgo nirbhara-pūritaārthi-hr̥dayaḥ sśauryarṁ jitārātikaṁ* satyan nirmmita-nāka-dhāmaṁ dhiṣaṇā vijñāta-vastu-sthitiḥ. rūpaṁ netra-vinoda-dāna-caturaṁ* śīlaṁ janānanda-kr̥T. kīrttir ddik-sarasīṣu kairava-vana-cchāyeva yasyābhavat·. vahnir vvairīnddhanānān nr̥pa-śata-mukuṭodghr̥ṣṭa-pādāravindaḥ pātā loka-sthitīnāṁ* praṇayi-jana-sarojākarārkāyamāṇnaḥ. yaṁ* pr̥thvyām eka-nāthaḥ prathita-nija-guṇa-ślāghayā varjjitātmā cakre śrī-dharmmapālo nr̥patir adhipatim maṇḍale darddaraṇḍyāṁ. vabhūva lakṣmīr iva tasya jāyā vapus tr̥ri-lokī-tilakam vahantī. siddhis tri-varggasya vapuṣmatīva. kalyāṇadevīti yathārttha-nāmā. kula-kamalinī-līlā-lakṣmīr utālaya-devatā sva-pati-hr̥daya-grāhiṇy eṣā satī kim arundhatī. kim uta vasudhāreyam vitta-prasādhita-mandirā. Iti manasi yāviṣṭā lokāṃś cakāra vitarkkitāN.. divīva tasyāṁ raviṇeva tena dhāmeva samyag-vidhinodapādi. satvopakāraika-rataḥ pratāpī śrī-vajradevo vimala-svabhāvaḥ. yo lakṣmīṅ kulajān dadhat praṇayinīm vīryodayāl līlayā khaḍgāvarjjita-danti-kumbha-vigalad-raktāmvubhiḥ. plāvitaḥ. hutvā śastra-hutāśane ripu-havir mantrānvito durllabhāṁ sadṅgrāme vijaya-śriyam pariṇayan loke varatvaṁ* gataḥ. tyāgo dravye ca satye sadasi paṭu-giro nāpavāde parasya. prajñā-śāstre najātu vyapagata-tamaso vañcane 'pi prajāryāḥ. kṣāntir dāne na bhūyo dviṣati raṇa-vare sammukhe śastra-pāṇau. maitrī-tyāge sthireo 'bhūn na tu cala-vanitā-samprayoge 'pi yasya. Āryeṣu jahnu-tanayā-śsalil-ābhiṣeko dik-kāminīṣu ghana-candana-paṅka-lepaḥ. durvvāra-vairi-vanitā-vadanāmvujeṣu yasyendu-dhāma-kalito yaśasāṁ vitānaḥ. hanṁsasyaitāḥ prakr̥ti-paṭavo yāvad eveha gāvaḥ. tatvālokaṁ vihata-tamasaḥ tanvate sarvva-dikkaṁ. yāvat pr̥thvī-valaya-vahanāścarya-karmmaā ca kuūrmmaḥ. tāvat tasya vrajatu kr̥tinaḥ kīrttir eṣā pratiṣṭhāṁ*.

Utkīrṇṇam idaṁ śāsanaṁ sāmanta-śrī-māhaṭena.

Plate kṣāntimāṁ* kṣāntimān However, the shape is different from N in the previous line and closer to ṁ* in the other lines. jātāaṁ jātā durvvārāṁ durvvārān cakrāyudhāyārthineEmended following the suggestion of SCB, based on the reading of the previous editor, which is metrically justified. -śvaṁāsa- -śvasa- siñcanty siñcany jagaty udadhīn jagat padavīn nirmmime nirmmite -ghaṭā- -ṣaṭā- -bhūbhr̥d- -bhubhr̥d- yaiḥ yeḥ traiayīm traitīm Possibly modified due to metrical requirement to make this pada indravajrā. odvāha A long syllable necessary in between due to metrical requirement. Emend as such following . -patism patim -prayāṇa- -prayāṇe -pūritā -puritā -kāruṇyair Emendation necessary but metrically incorrect. āsaṁ* āsam āttanudhyātaḥ ānudhyātaḥ -viṣaye -viṣaya- nandadīrghiko naṁdadīrghiko kāsiggaḍa- kāśiggaḍa gara-vā Written in smaller characters. vijjaṭa- vijjaga- pūrvvāmukhoścattara- SCB suggests pūrvvamukhāś cottara-kuṇḍāḥ as the intended reading. āṁbhitvaramāṇa- ābhitvaramāṇa- -saṁghasya -saṅghasya yato yatā sarvvair sarvver mahān mahā paripaālanīyam paripālanīyam -saṅgrāmatāreṇa -śaṅgrāmatāreṇa -pūritaārthi- -puritartthi- sśauryarṁ sauryaṁ satyan satya- -dhāmaṁ Emendation necessary but metrically incorrect. rūpaṁ rūpaṁ īnddhanānān īndhanānām nr̥pa- -nnaya- -sthitīnāṁ* -sthitīnām yaṁ* yaḥ tri- tri eyam eyam iva sadṅgrāme saṅgrāme varatvaṁ* varatvam dravye dravo -giro -giror āryāḥ ārthāḥ

Seal Illustrious Mahendrapāladeva.

Plate

Success! Welfare!

The Illustrious, whose order teaching is respected, who was put in position by his own powers, having heroism, whose mind is delighted in happiness and welfare of the devoted, who is fond of donation, patient, born in the shining lineage, the benefactor of people, may the master of whole the earth, the one whose goal was attained, Sugata, the protector of the constancy of dharma, protect all the beings!

Here was born the king named Gopāla I, who was the abode of strong radiance destroying darkness of sins like the Sun. Approaching him, who was born as a jewel of uncountable virtues, Śrī poured water filled in her joined hands abandoned pleasers due to dwelling beside Hari.

To him was born the son called illustrious Dharmapāla, who had wealth acquired by victory over troops of very haughty enemy. The surface of quarters of heaven, which were polluted by great darkness of the Kali Age, were cleansed by his moon-like fame.

After defeating these irrepressible enemies beginning with Indrarāja at in battle, after destroying the lord of Sindhu country, by this king who appeared rapidly, by him, his own earth with Mahodaya Kānyakubja was given to Cakrāyudha, the petitioner possessing valour, as if the three worlds were given by Bali to Vāmana stooping without duplicity, who was entitled to three steps.

The wind caused by sigh of queens of killed enemies took away dust from his yards, and the flows of gift water oozing from the head protrusions of rutting elephants sprinkled them yards. By shoots of flowers which were jewels on their own bowed heads of kings devoted to service, his lotus feet, which were held by lotus hands of Lakṣmī taken by the pride of his arms, were worshiped.

As if a pleasure house is born to policy in a woman loving valour, his son called illustrious Devapāla was born. As if he desired to see oceans in this world from his curiosity, he roamed around like by playing in the yard of his palace.

By golds of lords of the earth brought by his rod, the king, the stage-manager of great drama of battle, he built the dwelling house of Sugata, and also of Gaurī, which was the wonder and also the mark in the three worlds.

Making the sun, who got rise by the armour horribly ringing as irresistible weapons fell on it, a witness at the great pavilion with altar of battle front, he, the best king deluged by water pouring out from head protrusions of the group of enemy elephants poured by his sword, took tax of the earth held a hand of the goddess earth of all the kings.

These enemies, who had desire for sexual union with celestial women, struggled against him. Then by them, the fames reaching to the orbit of the sun were wished for, by purchasing with their lives.

By him, who was the origin of dharma, upholding the wide earth for long time, who had the form and dignity of Kāma deprived dominion over Kāmarūpa obtained by the play of eyebrow, now rising strongly, by the king, who took the praiseworthy hand of Durgā, the daughter laudable tax from the inaccessible land of Himālaya Mountain, himself was exhibited exactly as the second Parameśvara Śiva supreme lord.

He, the king, married illustrious Māhaṭā, the woman with homogeneous limbs like the Three Vedas, devoted to dharma, the good daughter of the moon from the ocean of the Cāhamāna lineage named Durlabharāja.

As if Devakī gave birth to the best man Puruṣottama, Viṣṇu, Lakṣmī’s master of her own choice, she easily gave birth to king Mahendrapāla, the best son, who should be honoured by a thousand kings, bearing the burden of the earth.

When the heap of dust caused by the advance of world conquest rose in his army, brought about the dizziness of the earth by violently filling the atmosphere and was touched by the soles of Vidyādharas, the groups of Vidyādharas, who were surprised by the fear of unexpected fall, muttered the spell vidyā for the one purpose of flying.

The kings of the regions as far as the Snow Mountain, the place where the jewel on the tip is shattered by the bull of the bull-marked one Śiva, as far as the ocean of which inner water was stirred by arrows of the enemy of the five-headed one Rāma, as far as the twin mountain which is only one mark facing the eastern and western directions, honestly fall on his feet with their crowns bowing from afar.

Born in the water which is the current of blood flowing from the head protrusion of great elephant dug by the sword, filled with tear water coming from eyes of wives of his enemies, gone to all the directions with thousand faces after also crossing water which are lords, and moving in different ways with harassing compassions, was his fire of valour.

“You, oh the moon among kings, are always the one desirous of Śrī. Even in dream, I was not a lover of yours.” By the fear, as if thus angered, going to his enemies, his pleasure of play of battle was obstructed.

From the illustrious military camp of victory pitched at Kuddālakhātaka, where the group of mountain peaks laid by the bridge produced by various kinds of large ships going around the path of river Bhāgīrathī are rolling, where the doubt of the time of lasting cloud occurred because of daylight darkened by the assembly of unsurpassed dark rutting elephants, where the intermediate space of directions is made grey by dust dug up by the hard hooves of innumerable horse troops gifted by many northern kings and where the earth bows to the weight of innumerable foot soldiers of all the kings of Jambudvīpa coming for the service to the supreme lord.

Parameśvara paramabhaṭṭāraka mahārājādhirāja illustrious Mahendrapāladeva, healthy, the devout worshipper of Sugata, who was accepted by his majesty parameśvara paramabhaṭṭāraka mahārājādhirāja illustrious Devapāladeva, the devout worshipper of Sugata, honours, announces and orders according to order all the dependants on the royal feet beginning with rājanaka, rājaputra, kumārāmātya, bhuktipati, viṣayapati, senāpati, uparika, their āyuktakas and viniyuktakas, dāṇḍika, daṇḍapāśika, cauroddharaṇika, daussādhyasādhanika, khola, dūta, gamāgamika, abhitvaramāṇa, hastyaśvoṣṭranaubalavyāpr̥taka and gomahiṣyajāvikavaḍavādhyakṣa, also others belonging to cāṭas and bhaṭas, vyavahārins of viṣaya being in position in proper time, with karaṇas, and residing cultivators, with homage to brāhmaṇas beforehand, who all are approached at Nandadīrghika udraṅga in Kuddālakhātaka viṣaya in illustrious Puṇḍravardhana bhukti, here border landmarks are: to the east, the half stream of Ṭaṅgila river is the limit; to the south also, Kubjaghaṭikā, with the half small stream of Ṭaṅgila river, with the middle of Kāsiggaḍa embankment, as far as the eastern boundary of the abode of Nārāyaṇa; to the west also the embankment of Vijjaṭa, with the cascade of Golayin, with the ditch of the residence of Ajagara, with the termite mound, an aśvatta tree, with the western expanse of small Nanda reservoir, with a bilva tree, as far as the amalakī tree within the six nala land of the west; to the north also then northern ponds facing to the east, with the dike of Nandāsura to the south, as far as the half stream of Ṭaṅgila river as follows:

“It should be agreed by you. We were requested by mahāsenāpati illustrious Vajradeva through the mouth of the messenger as follows. “For the increase of merit of mother and father, myself and also all the sentient beings, a vihāra was established by me at Nandadīrghika udraṅga. So his majesty illustrious bhaṭṭāraka should give above written Nandadīrghika udraṅga, for the purpose of worship, writing and so on, for the purpose of robes, alms food, bedding, seating, cloth kept as a fund for medicine which is a requisite for the sick and so on, for the purpose of repairs of broken and fissured parts and so on, there in relation to the venerable Lord Buddha, in relation to the site of all the ways of Dharma scriptures beginning with the Prajñapāramitā, in relation to the group of noble irreversible Bodhisattvas, and in relation to the noble bhikṣusaṁgha which is the eight great individuals, according to their ranks, also for the purpose of unobjectionable enjoyment for the others wished by me in the share fixed by me.” So according to his request, this above written udraṅga was thus given by us, accompanied by the land belonging to itself, as far as four boundaries, with flat land, with raised ground, with additional tax, with cess on boat landing and ferry, with fine of ten offences, with the right to catch thieves, exempted from all the burdens, without entry of cāṭas and bhaṭas, without anything taken away, accompanied by all the tributes not going to the royal family, by the rule of land reclamation, as long as the moon, the sun and the earth exist. Hence this donation should be approved by you all. And the practice of appropriate contribution of kara, piṇḍa and so on should be made by residing cultivators after becoming subject to hearing the order of donee. This donation should also be preserved by future kings after approving it out of respect for merit of donation of land and from the great fear of falling to hell in case of its violation.”

Year 7 month Vaiśākha day 2.

And then there are verses instructing dharma as follows:

The earth was given by many kings beginning with Sagara. To the one to whom the land belongs, belongs then the merit.

For sixty thousand years, a giver of land rejoices in heaven. The one who denies it and the one who agrees with him live in hell for the same period.

Either given by himself or given by the others, the one who stole land, he would be boiled with his ancestors after becoming an insect in excreta.

After thus considering wealth and human life fragile as a drop of water on lotus petal, also after knowing all that is said, the meritorious deeds of others should not be destroyed by human beings.

By illustrious Saṅgrāmatāra Mahendrapāla, in a well-executed act, Śūrapāla was here made a messenger, as if the son of Sumitrā Lakṣmaṇa was made a messenger by Rāma.

In a great family, the illustrious named Devaradeva, praiseworthy who had fame sung on the surface of the earth was born. Even now, in the stories of good virtues, just he alone is celebrated at first by great people.

About the territory of the same people which was increased by mutual competition, donation, truth and heroism were its three-fold virtues for him.

His son, the residence of Kamalā Lakṣmī, the illustrious, he, named Nārāyaṇadeva was born. He loved dharma was loved by Dharma(pāla), had truth equal to his life, and was tied to joyousness by great strength.

His fame, destroying in all the directions a flock of enemies whose body was submerged by the rush of strong current of clean water at crossing whose body was elongated by the fall of the wide blade of stainless one-edged sword, also anointed by blood coming forth from cutting of the best elephant, spread with whiteness in many quarters.

Of him, there were donation filling the hearts of supplicants, heroism conquering enemies, truth constructing the abode in sky, intellect discerning reality, appearance which was the four-fold gift for pleasure of eyes, custom making delight of people, and fame in lakes of all the quarters, which is like shade of forest of white lotus.

King illustrious Dharmapāla, the fire for fuels which were his enemies, whose lotus-like feet were rubbed by crowns of hundreds of kings, the protector of settled rules of people, becoming the sun for a multitude of lotus which was beloved people, the sole master on the earth, selfless by praise for well-known virtues of his own, made him the ruler in the maṇḍala of Dardaraṇḍī.

There was his wife called Kalyāṇadevī, the name accordant with meaning, who was like Lakṣmī showing her body, the mark of the three worlds, like Vapuṣmatī, the fulfilment of the three passages.

“Is this chaste wife, grabbing the heart of her own husband, Lakṣmī playing on lotus which is the family, the goddess of house or Arundhatī? Is she Vasudhārā with the palace furnished with wealth?” she, the filled one, made people make such arguments in their mind.

In her, who was like the sky, by him, who was like the sun, was born in a perfect manner, like the radiance, illustrious Vajradeva, the spotless son, shining, who had welfare of sentient beings as his only pleasure.

Playfully holding Lakṣmī born to a good family as his wife due to the rise of manliness, washed by water of blood flowing from head protrusions of elephants poured out by his sword, after burning offering which was his enemy in the fire which was his sword, accompanied by mantras, marrying the goddess of victory difficult to attain in battle, he reached eminence in this world.

His liberality lies in wealth and truth, skilful word lies in assembly not in reproach of the other. His noble subjects, free from darkness, stay in the scripture of wisdom, never in deception. His patience lies in gift, not again in his enemy holding sword in hand, facing him in the best battle. His steadfastness lies in donation of friendliness, not in union with moving woman wealth.

Like ablution with water of Jahnu’s daughter Gaṅgā among noble people, smearing of powder of black sandal wood among those desiring the quarters, was the heap of his fames furnished with splendour of the moon among lotus-like faces of wives of irresistible enemies.

As long as these cows, skilful in womanhood, are with an excellent draught-ox just here, as long as the ones repelling darkness the suns spread the light of truth to all the directions, as long as Kūrma, who makes a marvellous act of bearing the circle of the earth, exists, may the edifice of this pious one attain stability!

This edict was engraved by sāmanta illustrious Māhaṭa.