Mongyr/Munger Plate of Devapāla, year 33 EpiDoc Encoding Ryosuke Furui Arlo Griffiths intellectual authorship of edition Ryosuke Furui Arlo Griffiths DHARMA Tokyo DHARMA_INSBengalCharters00125

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Encoding correction made. Translation modified on input from Dominic Goodall Bibliography completed Translation completed Initial encoding
Seal śrī-devapāla-devasya
Plate

svasti.

siddhārthasya parārtha-susthita-mateḥ sa-nmārgam abhyasyatas siddhis siddhim anuttarām bhagavatas tasya prajāsu kriyāt·. yas trai-dhātuka-satva-siddhi-padavīr atyugra-vīryodayāj jitvā nirvr̥tim āsasāda sugataḥ san sarvva-bhūmīśvaraḥ. saubhāgyan dadhad atulaṁ śriyas sa-patnyā gopālaḥ patir abhavad vasundharāyāḥ. dr̥ṣṭānte sati kr̥tināṁ surājñi yasmin śraddheyāḥ pr̥thu-sagarādayo 'py abhūvan·. vijitya yenā jaladher vasundharāṁ vimocitā mogha-parigrahā Iti. sa-vāṣpam udvāṣpa-vilocanān punar vvaneṣu vandhūn dadr̥śur mmataṅgajāḥ. calatsv ananteṣu valeṣu yasya viśvambharāyā nicitaṁ rajobhiḥ. pāda-pracāra-kṣamam antarikṣam vihaṅgamānāṁ suciram vabhūva. śāstrārtha-bhājā calato 'nuśāsya varṇṇān pratiṣṭhāpayatā sva-dharmme. śrī-dharmmapālena sutena so 'bhūt svarga-sthitānām anr̥ṇaḥ pitr̥̄ṇām·. Acalair iva jaṅgamair yadīyair vicaladbhir dviradaiḥ kadarthyamānā. nirupaplavam amvaraṁ prapede śaraṇaṁ reṇu-nibhena bhūta-dhātrī. kedāre vidhinopayukta-payasāṁ gaṅgā-sametāmvudhau gokarṇṇādiṣu cāpy anuṣṭhitavatāṁ tīrtheṣu dharmmyāḥ kriyāḥ. bhr̥tyānāṁ sukham eva yasya sakalān uddhr̥tya duṣṭān imāN lokān sādhayato ’nuṣaṅga-janitā siddhiḥ paratrāpy abhūT. tais tair dig-vijayāvasāna-samaye sampreṣitānām paraiḥ sat-kārair apanīya khedam akhilaṁ svāṁ svāṅ gatānāṁ bhūuvam·. kr̥tyam bhāvayatāṁ yadīyam ucitaṁ prītyā nr̥pāṇām abhūt sotkaṇṭhaṁ hr̥dayaṁ divaś cyutavatāṁ jāti-smarāṇām iva. śrī-paravalasya duhituḥ kṣiti-patinā rāṣṭrakūṭa-tilakasya. raṇṇādevyāḥ pāṇir jagr̥he gr̥ha-medhinā tena. dhr̥ta-tanur iyaṁ lakṣmīḥ sākṣāt kṣitir nu śarīriṇī kim avani-pateḥ kīrttir mūrttā ’thavā gr̥ha-devatā. Iti vidadhatī śucy-ācārā vitarkavatīḥ prajāḥ prakr̥ti-gurubhir yā śuddhāntaṁ guṇair akarod adhaḥ. ślāghyā pativratāsau muktā-ratnaṁ samudra-śuktir iva. śrī-devapāla-devaṁ prasanna-vr̥ttaṁ sutam asūta. nirmmalo manasi vāci saṁyataḥ kāya-karmmaṇi ca yaḥ sthitaḥ śucau. rājyam āpa nirupaplavaṁ pitur vodhisatva Iva saugataṁ padram·. bhrāmyadbhir vijaya-krameṇa karibhis tām eva vindhyāṭavīm uddāma-plavamāna-vāṣpa-payaso dr̥ṣṭāḥ punar vāndhavāḥ.. kamvojeṣu ca yasya vāji-yuvabhir dhvastānya-rājaujaso heṣā-miśrita-hāri-heṣita-ravāḥ kāntāś ciraṁ vīkṣitāḥ. yaḥ pūrvvam valinā kr̥taḥ kr̥ta-yuge yenāgamad bhārgavas tretāyāṁ prahataḥ priya-praṇayinā karṇṇena yo dvāpare. vicchinnaḥ kalinā śaka-dviṣi gate kālena lokāntaraṁ yena tyāga-pathaḥ sa Eva hi punar vispaṣṭam unmīlitaḥ. AĀ gaṅgāgama-mahitāt sapatna-śūnyām ā setu-prathita-daśāsya-ketu-kīrtteḥ. Urvīm ā varuṇa-niketanāc ca sindhor ā lakṣmī-kula-bhavanāc ca yo vubhoja.

sa khalu bhāgīrathī-patha-pravarttamāna-nānā-vidha-nau-vāṭaka-sasmpādita-setuvandha-nihita-śaila-śikhara-śre.ṇī-vibhramān niratiśaya-ghana-ghanāghana-ghaṭā-śyāmāyamāna-vāsara-lakṣmī-samāravdha-santata-jalada-samaya-sandehāT. Udīcīnāneka-narapati-prābhr̥tī-kr̥tāprameya-haya-vāhinī-khara-khurotkhāta-dhūlī-dhūsarita-dig-antarālāT. parameśvara-sevā-samāyātāśeṣa-jamvūdvīpa-bhūpāla-pādāta-bhara-namad-avaneḥ. śrī-mudgagiri-samāvāsita-śrīmaj-jaya-skandhāvārāT paramasaugata-parameśvara-paramabhaṭṭāraka-mahārājādhirāja-śrī-dharmapāla-deva-pādānudhyātaḥ paramasaugataḥ parameśvara-paramabhaṭṭārako mahārājādhirājaḥ śrīmān devapāla-devaḥ kuśalī śrī-nagara-bhuktau. krimilā-viṣayāntaḥpāti-sva-samvaddhāvicchinna-talopeta-meṣikāgrāme samupagatān· sarvvān eva rāṇaka. rājaputra. Amātya. mahākārttākr̥tika. mahādaṇḍanāyaka. mahāpratīhāra. mahāsāmanta. mahādauḥsādhasādhanika. mahākumārāmātya. pramātr̥. sarabhaṅga. rājasthānīya. Uparika.| dāśāparādhika. cauroddharaṇika. dāṇḍika. dāṇḍapāśika. śaulkika. gaulmika. kṣatrapa. prāntapāla. koṭṭapāla. khaṇḍarakṣa. tad-āyuktaka. viniyuktaka. hastyaśvoṣṭravalavyāpr̥taka. kiśoravaḍavāgomahiṣyajāvikādhyakṣa. dūta-praiṣaṇika. gamāgamika. abhitvaramāṇa. viṣayapati. tarapati. tarika. gauḍa-mālava-khaśa-hūṇa-kulika-karṇṇāṭa-lāTṭa-cāṭa-bhaṭa-sevakādīn· Anyāṁś cākīrttitān· sva-pāda-padmopajīvinaḥ prativāsinaś ca vrāhmaṇottarān· mahattara-kuṭumvi-puroga-medā nddhraka-caṇḍāla-paryantān· samājñāpayati.

viditam astu bhavatāṁ* yathoparilikhita-meṣikāgrāmaḥ svasīmā-tr̥ṇa-yūti-gocara-paryantaḥ sa-talaḥ soddeśaḥ sāmra-madhūkaḥ sa-jala-sthalaḥ sa-matsyaḥ sa-tr̥ṇaḥ soparikaraḥ sa-daśāparādhaḥ sa-cauroddharaṇaḥ parihr̥ta-sarvva-pīḍaḥ. A-cāṭa-bhaṭa-praveśo ’kiñcit-pragrāhyo rāja-kulīya-samasta-pratyāya-sameto bhūmi-cchidra-nyāyenācandrārkka-kṣiti-sama-kālaḥ pūrvva-datta-bhukta-bhujyamāna-deva-vrahma-deya-varjjito mayā mātā-pitror ātmanaś ca puṇya-yaśobhivr̥ddhaye vedārtha-vido yajvano bhaṭṭa-viśvarātasya pautrāya vidyā-vadāta-cetaso bhaṭṭa-śrī-varāharātasya putrāya. pada-vākya-pramāṇa-vidyā-pāraṁgatāya. Aupamanyava-sagrotrāya. Āśvalāyana-savrahmacāriṇe. bhaṭṭa-pravara-vīhekarātamiśrāya śāsanī-kr̥tya pratipāditaḥ. yato bhavadbhiḥ sarvvair eva bhūmer dāna-phala-gauravād apaharaṇe mahā-naraka-pāta-bhayāc ca dānam idam anumodya pālanīyaṁ prativāsibhiḥ kṣetrakaraiś cājñā-śravaṇa-vidheyair bhūtvā samucita-kara-hiraṇya-meyādi-sarvva-pratyāyopanayaḥ kaārya Iti.

samvaT 33 mārga-dine 21.

tathā ca dharmānuśāśsana-ślokāḥ.

sarvān etāN bhāvinaḥ pārthivendrān· bhūyo bhūyaḥ prārthayathy eṣa rāmaḥ. sāmānyo 'yaṁ dharma-setur nr̥pāṇām· kāle kāle pālanīyaḥ krameṇa. vahubhir vasudhā dattā rājabhiḥ sagarādibhiḥ. yasya yasya yadā bhūmiḥ tasya tasya tadā phalaṁ. sva-dattām para-dattām vā yo hareta vasundharāN. sa viṣṭhāyā kr̥mir bhūtvā pitr̥bhis saha pāacyate. Iti kamala-dalāmvu-vindu-lolaNāṁ śrīiyam anucintya manuṣya-jīvitañ ca. sakalam idam udāhr̥tañ ca vuddhvā na hi puruṣaiḥ para-kīrttayo vilopyā. śreyo-vidhāv ubhaya-vaṅśa-viśuddhi-bhājaṁ* rājātkarod adhigatātma-guṇaṁ guṇa-jña. Ātmānurūpa-caritaṁ sthira-yauvarājyaṁ* śrī-rājyapālam iha dūtakam ātma-putraṁ*|.
-susthita-susthira viśvambharāyāviśvambharāyā uddhr̥tyauddhtya mahārājādhirājaḥḥ squeezed in a narrow space between ja and subsequent śrī. -devaḥḥ squeezed in a narrow space between va and subsequent ku. kuśalīkuśalī. -bhuktau. krimilā--bhuktau krimilā- samupagatān·samupagatānan -medānddhraka--medāndhraka- -samasta- -pravara-Barnett: "So read in previous editions: the letters are no longer legible." They could be -putra- -hiraṇya-meyādi--hiraṇyādeyādi- vasundharāNvasundharā
Seal

Of illustrious Devapāladeva.

Plate

Success! Welfare!

May the accomplishment of that venerable one, the one who accomplished the aim, who has mind firmly set on the benefit of others, who practices the good way, make the excellent accomplishment among people! After winning the roads to the accomplishment of true essence consisting of three substances by the rise of very ferocious valour, that Sugata the Buddha, the good, the lord of the entire earth, reached the emancipation.

There was Gopāla I, the husband of the Earth and the Fortune, having unequalled good luck. When he, the good king, was the true example, even those kings beginning with Pr̥thu and Sagara were trustable of their existence for leaned people.

After conquering the earth limited by the ocean, because the enclosing fence was loosened by him, his elephants, with tears, met their relatives, whose eyes were shedding tears, again in forests.

When his innumerable armies roam around, the sky, which was covered by dust from the earth, became fit for the use by feet of birds for a long time.

By illustrious Dharmapāla, his son, who was devoted to the meaning of the śāstras and fixed the trembling four varṇas to their own dharma after directing them, he Gopāla I became free from debt to his forefathers staying in heaven.

The Earth, being tormented by roaming elephants belonging to him, which were like moving mountains, resorted to a refuge of untroubled sky in the form of dust.

After raising up pleasure among his servants, who enjoyed water in a basin at the Ocean accompanied by the Gaṅgā the confluence of both according to the rule and also accomplished religious acts at the places of pilgrimage beginning with Gokarṇa, the perfection born from consequences, which conquered all these wicked people, was born in the other world.

Among the kings, who were summoned at the time of the conclusion of the conquest of quarters, who came to each of their own land after removing all their exhaustion by each of the highest favours, and who affectionately cherished his right act, the heart with longing for him was born, like the longing among those remembering previous life, who had fallen from the sky.

By this householder, the king, was held the hand of Raṇṇādevī, the daughter of illustrious Parabala, the mark of the Rāṣṭrakūṭas.

“Is she Lakṣmī holding body in our sight, just the Earth embodied, the embodied fame of the king, or the goddess of house?” Causing people to have such doubt, she, whose conduct was clean, made the sacred interior the women’s quarter of palace down by virtues of the teacher of people qualities of heaviness of elements.

This praiseworthy wife devoted to her husband gave birth to the son of right conduct, illustrious Devapāladeva, as if an oyster of sea gave birth to a perl.

He, spotless in mind, self-controlled in word and standing in purity in terms of bodily action, peacefully obtained the kingship of his father, as if a Bodhisattva reached the footstep of Sugata the Buddha.

His elephants, roaming to this Vindhya forest during the course of conquest, saw again their relatives who were unrestrainedly bathing in water of tears. In the Kamboja country also, while the glory of other kings was destroyed, his young horses beheld for a long time their loved ones mares whinnying charming roars mixed with neighing.

That path of liberality, which had been earlier created by Bali in the Kr̥ta Age, with which the one belonging to Bhr̥gu clan Paraśurāma had met in the Tretā Age, which had been expanded by Karṇa affectionate to friends in the Dvāpara Age, and which had been disrupted by the time of Kali when the enemy of Śakas Vikramāditya had gone to the other world, was really made visible again by him clearly.

He enjoyed the earth, devoid of enemies, as far as the place renowned for the arrival of the Gaṅgā, as far as the bridge having fame of the enemy of the Ten-headed Rāma, as far as the western sea, the abode of Varuṇa and as far as the family home of Lakṣmī eastern sea.

From the illustrious military camp of victory pitched at illustrious Mudgagiri, 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 Devapāla, healthy, the devout worshipper of Sugata, who was accepted by his majesty parameśvara paramabhaṭṭāraka mahārājādhirāja illustrious Dharmapāladeva, the devout worshipper of Sugata, orders all the approached beginning with rāṇaka, rājaputra, amātya, mahākārttākr̥tika, mahādaṇḍanāyaka, mahāpratīhāra, mahāsāmanta, mahādauḥsādhasādhanika, mahākumārāmātya, pramātr̥, sarabhaṅga, rājasthānīya, uparika, dāśāparādhika, cauroddharaṇika, dāṇḍika, dāṇḍapāśika, śaulkika, gaulmika, kṣatrapa, prāntapāla, koṭṭapāla, khaṇḍarakṣa, their āyuktas and viniyuktakas, hastyaśvoṣṭrabalavyāpr̥taka, kiśoravaḍavāgomahiṣyajāvikādhyakṣa, dūta, praiṣaṇika, gamāgamika, abhitvaramāṇa, viṣayapati, tarapati, tarika, Gauḍa, Mālava, Khaśa, Hūṇa, Kulika, Karṇāta, Lāṭa, cāṭa, bhaṭa and sevaka, and the other unnamed dependants on the own lotus-like feet, and the residents accompanied by brāhmaṇas, led by mahattaras and kuṭumbins reaching to medas, andhrakas and caṇḍālas, at Meṣikāgrāma accompanied by the uninterrupted flat land belonging to itself, belonging to Krimilā viṣaya in illustrious Nagara bhukti as follows:

“It should be known to you. Meśikāgrāma as written above, as far as its own border, grass field and pasture, was given by me after making royal grant, with flat land, with raised ground, with mango and mahua trees, with watering place, with fish, with grass, with additional tax, 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 contributions due to the royal family, by the rule of land reclamation, as long as the moon, the sun and the earth exist, excluding gifts to brāhmaṇas and deities given and enjoyed previously and being enjoyed currently, for the increase of merit and fame of parents and myself, to bhaṭṭa pravara Vīhekarātamiśra, belonging to Aupamanyava gotra, co-disciple of the Āśvalāyana school, proficient in the disciplines of grammar, hermeneutics and epistemology, the grandson of bhaṭṭa Viśvarāta, the sacrificer knowing the meaning of Vedas, and the son of bhaṭṭa illustrious Varāharāta whose mind is cleansed by knowledge. Hence this donation should be protected by you all after approving it out of respect for merit of donation of land and from fear of falling to the great hell in case of its violation. And the practice of all appropriate contributions of kara, hiraṇya, ādeya and so on should be made by residing cultivators after becoming subject to hearing the order of the donee.”

Year 33 month Mārga day 21.

And then there are verses instructing dharma as follows:

To all these future kings, this Rāma demands repeatedly. “This common bridge of dharma for kings should be always protected with effort.”

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

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.

In the excellent injunction, the king, knowing merit, made his own son, illustrious Rājyapāla, who shared purity of both lineages, who acquired merit of himself, whose deed was similar to himself, and whose position as a crown-prince was firm, the messenger here.

First edited and published by Franz Kielhorn and then re-edited by Lionel D. Barnett. Chected by Arlo Griffiths after the edition of Barnett against photos of the plate furnished by Annabel Gallop of the British Library. Checked again by Ryosuke Furui against the same photos, and transcribed and encoded according to DHARMA guidelines.