Seal śrī-gopāla-devaḥ

Plate

svasti.

maitrīṁ kāruṇya-ratna-pramudita-hr̥dayaḥ preyasīṁ* sandadhānaḥ samyak-samvodhi-vidyā-sarid-amala-jala-kṣālitājñāna-paṅkaḥ. jitvā yaḥ kāma-kārīi-prabhavam abhibhavaṁ śāśvatīṁ prāpa śāntiṁ sa śrīmāṁ loka-nātho jayati daśa-valo 'nyaś ca gopāla-devaḥ. lakṣmī-janma-niketanaṁ sama-karo voḍhuṁ kṣamaḥ kṣmā-bharaṁ. pakṣa-ccheda-bhayād upasthitavatām ekāśrayo bhū-bhr̥tāṁ. maryādā-paripālanaika-nirataḥ śauryālayo yo 'bhavat· dugdhāmbhodhi-vilāsa-hāsi-mahimā śrī-dharmapālo nr̥paḥ. yair grāmaiḥ sa-kuśasthala-prabhr̥tibhiḥ sandhiṁ yayāce hariḥ gāndhāryās tanayo jahau sukham asūN bhrātr̥̄n natān nāmakān·. nirjityāhava-śālinā praṇayino naptur yaśovarmmaṇas te grāmā ripu-ghasmareṇa hasatā yena prasādī-kr̥tāḥ. preyaḥ-satyam ananta-bhoga-nilayaṁ gopāla-dharmma-krama -prāptāṁ* gām paripālayantam ajitaṁ sa prāpa lakṣmī-patiṁ. śrīmat-pāda-nakhendu-dīdhiti-bharodanvan-nimagnākhila -kṣoṇī-bhr̥n-mukuṭānta-patra-makaraṁ* śrī-devapālaṁ sutaṁ*. putras tasmād vr̥ṣāṅkād iva jagati gataḥ svāmi-bhāvāt pratiṣṭhām urvvī-bhr̥d-garvva-kharvvī-karaṇa-paṭutarāṁ śaktim ugrān dadhānaḥ. devānām bhīti-bhājām abhaya-vitaraṇaikādhvara-prāpta-dīkṣo devaḥ śrī-śūrapālaḥ kim aparam aparo 'bhūn mahāsena Eva. dauhitrī tramaṇādhipasya nr̥pater āmannakasyāntmajā tasyāsīd guṇa-vacchalasya mahiṣī māṇikyadevīti yā. tasyān tasya vabhūva bhū-tala-guror gopāla-devaḥ suto nācāreṇa vinā-kr̥ta-kulam iti pratyakṣayann ātmani. yasyābhiśeka-śalila-pluti-mātra-janmā bhānor iva prati-diśaṁ* vitata pratāpa. harṣāśru-kampa-kulakodgama-vibhramāṇāṁ yātrī cakāria bhuvanāni sa-vismayāni. velā-sindhu-taṭeṣu śaṅkha-dhavalā hansāvalī diṅ-mukhe djyontsyā vyomni himācalasya śikharotsaṅgeṣu bhāgīrathī. yat-kīrttiḥ kr̥ta-sapta-sindhu-taraṇa-vyāsakta-phena-cchaṭā siddhāN smārayatīva bhairava-māahārambhāṭṭahāsa-śriyaM.

sa khalubhāgīrathī-patha-pravarttamāna-nānā-vidha-nau-vāṭṭaka-sampādita-setu-vandha-nihita-śaila-śikhara-śreṇi-vibhramāt·. niratiśaya-ghana-ghanāghana-ghaṭā-śyāmāyamāna-vāsara-lakṣmī-samāravdha-santata-jalada-samaya-sandehāt·Udīcīnāneka-narapati-prābhr̥tī-kr̥tāprameya-haya-vāhīinī-khara-khurotkhāta-dhūlī-dhūsarīita-digantarālāt· parameśvara-sevā-samāyātāśeṣa-jamvu-dvīpa-bhūpālānanta-pādāta-bhara-namad-avaneḥ. mahāsāla-samāvāsita-śrīmaj-jaya-skandhāvārāt·. paramasaugata-parameśvara-paramabhaṭṭāraka-mahārājādhirāja-śrī-śūrapāla-deva-pādānudhyātaḥ paramasaugataḥ parameśvaraḥ paramabhaṭṭārako mahārājādhirājaḥ śrīmāN gopāla-devaḥ kuśalī. śrī-puṇḍravarddhana-bhuktau. caṇḍagrāma-viṣaya-samvaddha-suvarṇṇakārikā-daṇḍāt· catuḥ-sahasra-pramāṇāt· Aṅśe pādona-ṣaṭṣśata-pramāṇe. samupagatān· sarvvān eva rāja-puruṣān· rāja-rājanaka-rājaputra-rājāmātya-mahāsāmanta. mahāsenāpati. mahākṣapaṭalika. mahāsāndhivigrahika. mahāpratīhāra. mahākumārāmātya. mahādaṇḍanāyaka. rājasthānīyoparika. daśāparādhika. cauroddharaṇika. daṇḍika. daṇḍapāśika. śaulkika. gaulmika. kṣetrapa-prāntapāla-koṭṭapāla. khaṇḍapāla. tad-āyuktaka. viniyuktaka. hastyaśvoṣṭranauvalavyāpr̥taka. kiśoravaḍavāgomahiṣyajāvikādhyakṣa-dūta-preṣa ṇika. gamāgamikābhitvaramāṇa. viṣayapati. tarapati. tarika. gauḍa-mālava-khaṣa-hūṇa-kulika. karṇṇāṭa. lāṭa-cāṭa-bhaṭa-sevakādīn·. Anyāṁś ca. Akīrttitāṁ rāja-pādopajīvinaḥ. prativāsinaḥ vraāhmaṇottama-mahattara-kuṭumvi-puroga-madrāñ ca caṇḍāla-paryantāṁ yathārhaṁ mānayati vodhayati samādiśati ca.

viditam astu bhavatān· yathopari-likhitāṅśeya sva-sīmā-paryantaḥ sa-talaḥ soddeśaḥ sa-pādapaḥ sa-jala-sthalaḥ sa-garttosṣaraḥ soparikaraḥ sa-daśāparādhaḥ sa-cauroddharaṇaḥ parihr̥ta-sarvva-pīḍaḥ A-cāṭa-bhaṭa-praveśaḥ A-kiñcit-pragrāhyaḥ samasta-raāja-bhāga-bhoga-kara-hiraṇya-pratyāya-sametaḥ bhūmi-cchidra-nyāyenā-candrārkka-kṣiti-sama-kāla yāvat· mātā-pitror āntmanaś ca puṇya-yaśo 'bhivr̥ddhaye. Atharvva-sāṅga-paippalāda-śākhāya kauṭhari-gotrāya pañcārṣaya-bhārgava-cyāvanāpnuvānaurvva-jāmadagni-pravarāya campā-vinirggata-samudroccāli-vāstavya-bhaṭṭa-yaśaskara-pautrāya bhaṭṭa-purohita-śrī-śāntikara-putrāya śānti-gr̥ha-prativaddha-śāntivārikaḥ-bhaṭṭaputra-śrī-Atthakarāya. śāsanī-kr̥tya pradattaḥ yato bhavadbhiḥ sarvvair eva dānam idam anumantavya bhāvibhir api bhūpatibhir bhūmer dāna-phala-gauravād apaharaṇe mahā-naraka-pāta-bhayāc cānumodya paripālanīyaM prativāsibhiḥ kṣetra-karaiś cājñā-śravaṇa-vidheyī-bhūya sarvva-pratyāyopanayaḥ kārya Iti

samvat· 4 phālguna-dine 4

tathātra dharmmānuśāsana-ślokāḥ

vahubhir vasudhā dattā rājabhiḥ sagarādibhiḥ. yasya yasya yadā bhūmis tasya tasya tadā phalaM. ṣaṣṭim varṣa-sahasrāṇi svarge modati bhūmi-daḥ. Ākṣeptā cānumantā ca tāny eva narake vaset·. sva-dattām para-dattām vā yo hareta vasundharāṁ*. sa viṣṭhāyāṅ kr̥mir bhūtvā pitrir̥bhiḥ saha pacyate. śrīmad-gopāla-devena jagat·-vijaya-sālinā. śuddhāśayaḥ kr̥taḥ śrīmān· vajravarmmātra dūtaka. yasśo 'ṅśubhiḥ prāṅśubhir astad āpaḥ prakāśayan dig-vanitā-mukhāni. dvijopadiṣṭe pathri-sannidhi-ṣṭho yasśaskaro hvā-stavva-tulya AĀsīt·. putras tadīyaḥ kr̥ta-dhīḥ sva-veda -kriyā-nataḥ śrī-śāntikaro vabhūva. śrī-śūrapālasya narādhirāja -tulya-śriyo yo guruvāt purodhāḥ. śītāṅśu-mauler girijeva tasya patnī prasiddhaiva dhiyāyideti. tau dam-patī mat-pitarāvitīva śaktiṁ dadhe yas sadr̥śo guhasya. kalā-sampūrṇṇāpi sphuṭam adhika-kārttāpi tad api pratāpī cāpy āviṣ-kr̥ta-vipula-padmonnatir api. jaḍaḥ prāleyāṅśuḥ prakr̥ti-khara Uṣṭa-dyuti-riri dvayos tulyāno yas sakala-jagad ālāty api tathā. gopānandi-guṇaṁś cirāya valijit sākṣād anat tat-sthiti laskṣmīmān abhirāma-rūpam ucitaṁ yo vibhrad apy anñcakaiḥ. māyāḍhyaṁ vahu-doṣam uddhata-gadaṁ cakra-pradhānaṁ* hariM jānānau navābharena tulayaāpekṣāśrayo dhīmatāṁ. viśrauddho bhūya panyasya rāja-hansasya mānase. ramamāṇasya sa prāpa śrīmāṁ hy atthakaras tulāṁ*.

Plate śrīmāṁśrīmān -bhr̥tāṁ-bhr̥tām sandhiṁsandhiṁ -prāptāṁ*-prāptāṅ -patiṁ.-pati. āmannakasyāntmajāāmannakasyātmajā -śriyaM-śriyaṁ -vāṭṭaka--vāṭaka- mahādaṇḍanāyakamahādāṇḍanāyaka kiśoravaḍavāgomahiṣyajāvikādhyakṣa-kiśoravadavāgomahiṣyajāvikādhyakṣa- karṇṇāṭa.karṇṇāṭa- -pādopajīvinaḥ-pādopajīviṇaḥ bhavatān·bhavatām āntmanaśātmanaś bhūmerbhumer paripālanīyaMparipālanīyaṁ phalaMphalaṁ viṣṭhāyāṅviṣṭhāyāṁ śuddhāśayaḥśraddhāśā- -sannidhi-ṣṭhosannidhi śrī- hvā-stavva-tulyahy astac ca cūlya -nataḥ-vataḥ dvayos-dūryos laskṣmīmānlasmīyān vahu-doṣam uddhata-vahudo prayuddhata- cakra-pradhānaṁ*catru-pra(p)ānaṁ hariMhariṁ jānānaujāmāmai- navābharenaḍhavādarena tulayaāpekṣāśrayotulayapekṣya śrayo

Seal

Illustrious Gopāladeva II.

Plate

Success! Welfare!

The one with mind delighted by the jewel of compassion, who is united with beloved goddess Benevolence, whose dirt of ignorance is cleansed by pure water of the stream of knowledge of perfect enlightenment, who, after conquering the powerful cause of existence producing desire, acquired eternal tranquillity, may he, the illustrious Lord of the World the Buddha possessing ten powers be victorious, otherwise also Gopāladeva II!

There was illustrious king Dharmapāla, who was the birthplace of Lakṣmī the ocean with makaras was levying fair tax on the origin of wealth, able to carry the burden of the earth, a sole refuge for mountains kings approaching him in fear of cutting of their wings destruction of their troops, devoted to the protection of custom, an abode of heroism and great by whiteness with beauty of milk ocean.

By these villages beginning with Kuśasthala Kānyakubja, Hari sought peace and because of these villages the son of Gāndhārī Duryodhana comfortably abandoned his life, bowing brothers and names. After conquering them, these villages were bestowed with a smile on the friend, the grandson of Yaśovarman Cakrāyudha, by him Dharmapāla, praiseworthy in war and voracious for enemies.

He obtained the son illustrious Devapāla, the master of wealth husband of Lakṣmī Viṣṇu who was the truth for his dear friends, abode of infinite enjoyment having the hood of Ananta as his abode, protecting the earth gained through the succession of Gopāla I and Dharmapāla cow gained through the right effort of cowherd, unsurpassed, having makaras that were leaves at the end of crowns of all the kings immersed in the ocean of mass of moon-like brightness of his illustrious foot-nails.

From him, as if from the bull-marked one Śiva, was born in this world the son, king illustrious Śūrapāla, in no other time, exactly the second Mahāsena Skanda, coming to stability due to his nature as master, holding a fearsome energy spear very sharp making pride of kings low, getting the initiation which was the only one ceremony granting non-fear to deities possessing fear.

She, called Māṇikyadevī, the daughter’s daughter of the lord of Tramaṇa and the daughter of king Āmannaka, was the queen of him who loved virtues. In her was born to him, the father on the earth, the son Gopāladeva II who exhibited in himself, “This house is not devoid of good conduct.”

His splendour born only from the flood of water of his consecration spread in every direction like the splendour of the sun. The march of excesses of tears, tremor and rise of horripilation of joy surprised living beings.

His fame, which is like a line of swans white like conch-shell on the shores of the peripheral oceans in all the quarters, the moonlight in the sky, the river Bhāgīrathī on the laps of the Snow Mountain, and embraced by a mass of foams through the accomplished crossing of the seven oceans, almost reminds the siddhas of the beauty of loud laughter in the great undertaking of Bhairava.

From the illustrious military camp of victory pitched at Mahāsāla, 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 Gopāladeva II, healthy, the devout worshipper of Sugata, who was accepted by his majesty parameśvara paramabhaṭṭāraka mahārājādhirāja illustrious Śūrapāladeva I, the devout worshipper of Sugata, honours, announces and orders suitably all the approached royal officials beginning with rāja, rājanaka, rājaputra, rājāmātya, mahāsāmanta, mahāsenāpati, mahākṣapaṭalika, mahāsāndhivigrahika, mahāpratīhāra, mahākumārāmātya, mahādaṇḍanāyaka, rājasthānīya, uparika, daśāparādhika, cauroddharaṇika, daṇḍika, daṇḍapāśika, śaulkika, gaulmika, kṣetrapa, prāntapāla, koṭṭapāla, khaṇḍapāla, their āyuktakas and viniyuktakas, hastyaśvoṣṭranaubalavyāpr̥taka, kiśoravaḍavāgomahiṣyajāvikādhyakṣa, dūta, preṣaṇika, gamāgamika, abhitvaramāṇa, viṣayapati, tarapati, tarika, Gauḍa, Mālava Khaṣa, Hūṇa, Kulika, Karṇāṭa, Lāṭa, cāṭa, bhaṭa, sevaka, and other unnamed dependants on the royal feet, and the residents, namely, madras led by brāhmaṇas, uttamas, mahattaras and kuṭumbins, and those reaching to caṇḍālas at the portion of the standard of six-hundred less by a quarter four hundred and fifty from Suvarṇakārikā daṇḍa of the standard of four thousand belonging to Caṇḍagrāma viṣaya in illustrious Puṇḍravardhana bhukti as follows:

“It should be known to you. What belongs to the portion as mentioned above, as far as its own borders, was given after making a royal grant, with flat land, with raised ground, with trees, with watering place, with ditch and saline land, 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 contribution of all bhāga, bhoga, kara and hiraṇya of the king, by the rule of land reclamation, as long as the moon, the sun and the earth exist, for the increase of merit and fame of mother and father and myself, to bhaṭṭaputra illustrious Atthakara, the śāntivārika attached to the śāntigr̥ha, of Paippalāda School of Atharvaveda with its limbs, belonging to Kauṭhari gotra, Bhārgava, Cyāvana, Āpnuvāna, Aurva and Jāmadagni pravara of five r̥ṣis, the grandson of bhaṭṭa Yaśaskara originating from Campā and residing in Samudroccāli and the son of bhaṭṭa purohita illustrious Śāntikara. Hence this donation should be consented to by you all. It should also be protected by future kings 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 the contributions should be made by residing cultivators after becoming subject to hearing the order of donee.”

Year 4 month Phālguna day 4.

And here 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.

By illustrious Gopāladeva II, distinguished for conquest of the world, illustrious Vajravarman, pure-minded, was here made a messenger.

Water of his fame was roaring with strong arrays and illuminating the faces of women of sky. There was Yaśaskara, fit for his name and praise, standing close to the way counselled by brāhmaṇas.

Śāntikara, his son, leaned and bowed due to his own knowledge and rituals, was born. He was a father/preceptor-like purohita of illustrious Śūrapāla, who had fortune suitable for the supreme king of men.

Like the daughter of mountain Pārvatī of the moon-crested one Śiva, the very accomplished one called Dhiyāyidā was the wife of him. As if saying “those wife and husband are my parents”, he Atthakara, the likeness of Guha Skanda, held energy spear.

She is certainly the one full of digits the moon but nevertheless the causer of excess, and shining and causing ascendance of a revealed wide lotus. He is the motionless cold rayed one the moon, whose element is solid, with pale brass colour of burnt brightness. Then he Atthakara, weighed against both of them, receives the whole world.

His steadiness is the virtue gladdening cowherds, as if the enemy of Bali Kr̥ṣṇa is living in front of eyes. He, the holder of Lakṣmī, spreads a correct pleasing figure by wanderings. He, the abode of consideration for wise people, knows Hari, filled with illusions, with many sins, with raised mace and having a disk as his principal weapon, not by a new ornament but by resemblance.

After becoming totally clean, that illustrious Atthakara gained the likeness of the glorious royal swan rejoicing in mind.