svasti. catur-udadhi-salila-sīmāntāyām aneka-dvīpa-nagara-pattanādhiṣṭhānādri-sarovara-pravāha-siddha-devatāyatana-śreṣṭhamānyāṁ sva-dharmma-karmma-nirata-cātur-varṇyāsrama-prakr̥ti-janapada-samagrāyām aneka-dvija-gr̥heśvarāgnihottra-havana-havir-dhūma-surabhī-kr̥ta-pavana-Arkkendu-mayūkhāvabhāsitāyām avirata-vedādhyayanāna-nyāsa-dhvani-nnirasta-dūritāyāṁ tr̥ri-bhūuvana-sādhāraṇān arkka-vipannasśasya sarvvattrāa-surabhi-svādu-kusuma-phala-bhārea-vividha-tarau-viṭapa-latā-pratānavatyāṁ sudr̥sśya-śsārasa-rūpa-gandha-guṇa-sampat-sisthitāyāṁ pr̥thivyāṁ catuḥ-samudrātikrānta-yaśasām udāra-guṇa-samudayāruḍha-gauravāṇām asaṁbhinna-dhyāmaya-dānāvalī mā yad-ācāra-paroigraha-pratyantāaśesṣa-kali-dosṣāc chrīmato dhanacandrāt sakala-jana-sādhāraṇa-dharmma-pratilabdhāvigrahāt sukṣattrāryyāḥ śrī-giridevyāṁ varṇṇāśrama-vyavasthā-hetuḥ sākṣād dharmma ivopātta-janmā samastābhikāmika-guṇa-yogā Amānasābhirmmāmānar iva prajābhir āropitādhirājyaḥ śakti-trayaopahatārātriti-pakṣe tv antāpakārāṣv api prāṇāddha-māttra-maddharotsāritāmarṣānuraktāprati-dveśāsopanatāśeṣa-rāja-maṇḍalaḥ paropakāreṣu Abhiniviṣṭa-cetāḥ parama-māheśvaroe mahārājādhirāja-śrī-gopacandre rājyaṁ praśāsatai pravarddhamāna-vijaya-rājya-samvatsare prathame phālguṇe māse viṁśatitame divase śvetavālikā-vīthī-samupagatām varttamāna-bhaviṣyat-kālīyāṁ kārttākr̥tikoparika-kumārāmātya-rājānaka-vijayavarmma-viṣayapati-tad-āyuktakān anyāṁś ca rāja-pāda-prasādopajīvino yathārhaṁ mānayitvā śirobhiś ca praṇamyāsmad-adhivāsa-viṁśatyāgrahāra-tāmra-paṭṭa-paṭa-śāsana-hiraṇya-lābha-sāmudāyika-grāma-vāṭakebhyo mahāmahattara-mahattara-pradhāna-sītāla Adhikaraṇañ ca vijñāpayanti.

Astu vas samviditaṁ prārthitā vayaṁ śrī-mahāsāmanta-mahārājācyutena yuṣmad-vīthyāṁ sādhubhir anekair ācandrārkka-kālīna-tāmra-paṭṭa-paṭa-śāsana-sthityā satā-mūlyenagrāma-kṣettra-vāstūni yuṣmat· krītvakr̥tvā deva-dvija-maṭha-vihārāvasathebhyo 'tisr̥ṣṭātny atisr̥jyamānāni tathaiva samyak pratipālyamānāny etinīti samīkṣya mahati ca saṁsārārṇṇave sarvva-prāṇināṃ jala-budbudāvaśyāya-preṣita-gaja-kalāabha-kaṇṭhāgra-bhujaga-jihva-taḍit-sampāta-capalāni jīvitāni tyājavañ ca vibhāvañ ca dr̥ṣtvā mamāpi dharmma-nimittam utsāho jāta so 'ham icche ratna-caityodbhava-khyāpitāśeṣa-ttri-bhuvana-pratāpa-māhātmyātiśaya-bhagavad-āryyāvalokiteśvarāddhyāsita-śrī-vodhipadraka-mahāvihāre vihāra-karaṇāya tasmiṁś ca vali-caru-gandha-puṣpa-pradīpādi-kriyā-pravarttanāyāryya-saṁghāya ca yathākālaṁ cīvara-piṇḍapāta-śayanāsana-glāna-pratyaya-bhaiṣajya-pariṣkārāyātisrar̥ṣṭuṁ tad arhathaśvetavālikā-grāmaṁ krayeṇa dātuṁ tāmra-śāsanī-kr̥tyeti. yato 'smābhir yyuktamayā prārthayati sa ca grāmas samudraopasarppita-pratyantatvāt saha dattoguṇāddhyāsana te pratibhayānāstha-sañcitārtheya-deyārthāḥ kāś cāṭa-bhaṭa-dāsayituṁ naditthaṁ bhūtena tas tataḥ ko 'rthaḥ Asti cāsśuddha-nyāsāḥ Utpadyamānātyaika-prayojana-prata-sama-dhāna-grāma-kṣettra-vāstunāṁ vā samasta-pravr̥tti-suddhāyatām asmai dīyamāna punaḥ paramabhaṭṭārakasyāpidharmma-ṣaḍ-bhāgopacayo nirdesśāyeti yataḥ pustapāla-bhogibhaṭenāvadhāraṇayā Ity avadhr̥tya daṇḍa-bhukty-ādhikr̥ta-mahāsāmanta-mahārāja-śrī-grahavarmma-viniyuktaka-kumārāmātya-rājānaka-vijayavarmmātrādhikr̥ta-śvetavālikā-vīthī-vyāvahāri-prāptavyam parivodhya deśācārārtha-śvetavālikāgrāmas sakala-samudayaḥ krayenṇa viṣayādhikaraṇa-mahāmahattara-gr̥hasvāmyādibhiḥ yatra mahāmahattara-guhasvāmi-mahattara-svāmi-mahattara-bhavaratasvāmi ta-mahattara-dharmmasvāmi-mahattara-devasvāmi-mahattarendrasvāmi-Aśunapadrakīya-pradhāna-yogrīdāsa-dharmma-padrakīya-tanr̥ka-prathdhāna-maṇitapadrakīya-vauddhasvāmi-hulavaṇajeya-cittrakarmaṇi-mukhīya-prathdhānā-sāhu-śvetavālakīya-pratyakonarāḥ-prabhūṣuṇḍa-dharmmaṣeṇa-pradhāna-dharmmagonamakaāya-bhavarāta-vantokaś ca karaṇika-datttanandi-karaṇika-Anudatta-karaṇikādityadāsa-pustastapāla-nāga-sthāyapāla-prabhaveṣṭādibhiḥ vikrītena niṣpattnnaḥ krītvā mātā-pittror ātmanaś ca sarvva-satvānāṁ ca puṇyābhivr̥ddhaye dakṣakṣiṇāyayāṁ-diśi sa śrī-vodhipadrakīya--mahāyānikabhikṣu-saṁghāya pratipāditaḥ yatra śrī-bhārolāṅgalā-vaitheya-pustapāla-candradharmmā-karaṇikājatāḍhya-sthāyapāla-khaghāś ceti sarvādeya-varjjitaḥ prativarṣañ cāripiṇḍaka-cūrṇṇikā-śatam ekaṁ deyam ity upanivaddhya śrī-mahāsāmantācyutasya dattam asya ca grāmasya sīmā-liṅgāniUtkira-khāṭikā pūrvvataḥ dakṣiṇasyāṁ diśy aprameya-dyuti-velā-dharaḥ nāneā-nidhānāptāpamācintyāmr̥tādyayāparama-sthira-vanāptādi-pravalam āhatoddhūta-kṣubhita-jala-taraṁṅga-saṁṭasaṭṭa-janita-kalakalā-rāva-pheṇna-puñjāṭṭahāsaḥ kari-makara-jhaṣa-vnakra-grāma-vanitādi-vividha-vihaga-gaṇāa-virutopagīta-pulinas surāsura-muni-gaṇa-siddha-cāraṇa-manuja-mānujendrādibhis saṁstutānyānya-niveśācita-puṇya-salila-kali-kalusṣāpahara-vividha-ratna-nicayo bhagavāñ jalanidhiḥ paścimato ḍaṅga-grāmiīya-guṇadeva-maṇḍala-vāstu paścimottattarataḥ sr̥gālapadrikā-nāmoddeśaḥ tato py uttarataḥ gr̥hādhiṣṭhakādityadāsasya vr̥tti-kṣettraM yāvaT. tato 'pi bhagavato goveśvarasya maṇḍala-kṣettraṁ pūrvvottarasyāṁ diśi vaṭa-vr̥kṣa-cchara-pota-dvayam āante pūrvvasyāṁ dig-bhāge vanara-puṣkiraṇyaḥ pūrvādir īiti. tad etad uddeśa-samudayañ ca pravitivibhajya yathā śarīram asmābhir voḍhavyaṁ tad yuṣmābhir api yathopari-likhitako dharmma-gauravāt viṣayādhikaraṇaṁ vijñāpyānya-pratipālanānugrahaparair tato tasyaAsmāṁś ca bhūmi-dāne yo ’smakt-kulyo ’nyatamo vā rāga-dveṣa-lobha-moha-prerito ’nyathā kuryyāt sa pañca-mahāpātakopapātakādi-saṁyuktas syād evacānuśrūyate dharmma-śaāstre.

ṣaṣṭiṁ varṣa-sahasrāṇi svarge modati bhūmidaḥ Ākṣeptā cānumantā ca tāny eva narake vaseT sva-dattāṁ paradattām vā yo hareta vasundharāṁ sa viṣṭhāyāṁ kr̥mir bhūtvā pitr̥bhis saha pacyate. pūrvva-dattāṁ dvijātibhyo yatnād rakṣyakṣa yudhiṣṭhira mahīm mahīmatāṁ śreṣṭha dānāc chreyo 'nupālanaṁ. vahubhir vasudhā dattā rājabhis sagarādibhiḥ yasya yasya yadā bhūmis tasya tasya tadā phalaṁ. Āsphoṭayantipitaraḥ pravalganti pitāmahāḥ bhūmi-do 'smat-kule jātaḥ so 'smān vai ttārayiṣyati. Ādityā vasavo rudrā somo viṣṇur hutāśanaḥ daṇḍapāṇiś ca bhagavān abhinandanti bhūmi-daṁ. bhūmy-upāsāyām āśrūuta-rasyāya dadyāt sasyavatī satī sa cāvaddhate gr̥hītyaś ca punāmyty ubhayataḥśataṁ. Ā-janman ā-sahasreṣu pāpaṁ yat kr̥tavān naraḥ Api go-carmma-mātreṇa bhūmi-dānena śuddhyoati. vr̥ṣa-graha-śataṁ yattra gavān tiṣṭhaty ayan tritaṁ vālavat sa prasūtānāṁ go-carmmaṁ tad iti smr̥taṁ. bhūmi-dātā yāti lokaṁ surāṇāṁ hatsstir yyuktayā nāmānā-ratna-dānām alohe kumbha-pakva-dhanaila-pūrṇṇa-harttākaraḥ kṣipyati kāla-dūter atraivam anucintya yānīha dattāni purā narendrair ddānāni dharmmārtha-yaśas-karāṇi Abhilāsāt nr̥pa-gauravāc ca mayāpy anujñāta-yphalāṇi tāni Api ca Etāni dāridratayān manuṣyair dhanānī dharmmāyatanī-kr̥tāni Utsr̥ṣṭavāN pratibhānaṁ loke kosāvanīpaḥ punar avadītaḥ kṣiti-tala-jala-candra-lolāṁ śriyam anucintya manuṣya-dharmmatāṁ ca nikhilam idam udāhr̥taṁ ca budhvā na hi nabayastamasā vilotanīyā

Iti etanyaetac ca śāsanaṁ tāpitaṁ pustapāla-bhogabhaṭṭena likhitaṁ kāyastha-mānadatteneti. saṁvvatsara 1 phālgu di 20 khattaṁ cillukena

Here I reported only the readings of the first edition; i.e. when they differ to our reading. In this case, I also report the reading of the edition of .

-sarovara-pravāha- saro-pravaha- -śreṣṭhamānyāṁ sva- -śreṣṭhāyām-avanyāṁ sva- °rmma-karmma- °rmma-karmma- nirata-cātur-varṇyāsrama- ṇyāsrama- nirata-cātur-varṇyāśrama- Emend -varṇyāśrama-. -gr̥heśvarā° -vareśvarā -vareśvarā° °hottra- °hotra- -mayūkhāvabhāsitāyām -mayūkheva bhāsitāyām -mayūkhevabhāsitāyām °nāna-nyāsa-dhvani-nnirasta-dūritāyāṁ °nānyāsanvanany- yā tr̥ri-bhūuvana- tr̥-bhuvana tr̥-bhūuvana -sādhāraṇān arkka- -sādhāraṇenartu- -vipannasśasya -vipannasasya sarvvattrāa- sarvattra- sarvvattrāa- -phala-bhārea- -phala-bhāra- -phala-bhāre -vividha-tarau- -vividha-tara- -latā-pratānavatyāṁ -latā-pradhānavatyāṁ -latā-pratānatyāṁ -śsārasa- -sārasa- -sārasa- -sampat-sisthitāyāṁ -sampatsthitāyāṁ asaṁbhinna-dhyāmaya-dānāvalī mā yad- dānāvali yad asaṁbhāraprameyadānāva lī yad- -pratyantāaśesṣa- -pratyantāśesṣa- -pratyantāśeṣa- -kali-dosṣāc chrī° °nale cchri° vigrahāt sukṣattrāryyāḥ vigrahāttrāryyāḥ sākṣād sākṣād sākṣaād -yogā Amānasābhirmmāmānar iva pra -yogā sātyormya ari pra -yaśa mānasābhirmmāmānar iva pra -trayaopahatārātriti- -trayopahatārā- tv antāpakārāṣv tyantāpakāriṣv prāṇāddha-māttra- prāṇāttrāso attra- prāṇāddha-- maddharo° ddharo prati-dveśāso° prajñābhir-viśrāmo° kāreṣu Abhiniviṣṭa- ahhiniviṣṭa- -māheśvaroe -māheśvaro praśāsatai praśāsata -samvatsare -saṁvatsare -saṁvatsare phālguṇe māse phālguṇa-māse phālguṇe māse -samupagatām varttamāna- -samupagatān varttamāna- -samupagatāvddvarttamāna- -kālīyāṁ -kālīyān -kāloryāt° -hiraṇya-lābha -hiraṇya- -hiraṇya- -sītāla -la -sītāla -vīthyāṁ -vīthyāṁ -vodhyāṁ krītvakr̥tvā krītva-kr̥tvā Here it seems to have a problem in the text. The expression krītva-kr̥tvā seems impossible. Several possibilities of emandation can be suggested : a juxtaposition of two absolutives krītvā kr̥tvā, a scribal error with a repetition in which one of the two absolutives would be superfluous, an attempt of correction made by the scribe in order to change krītvā into kr̥tvā. As yuṣmaT precedes, I would conserve the absolutive krītvā. tathaiva tathaiva vithaiva pālyamānāny etinīti pālyamānānīti pālyamānānyeti mahati ca mahatāñ ca mahatāñ ca saṁsārārṇṇave sarvva- īsarvva- kalāabha kalabha kalābha vañ ca vibhāvañ ca dr̥ṣtvā mamāpi dharmma-nimittam u° va u° vañcavibhāvañ ca dr̥ṣtvā mamāpi dharmma-naimittam u° so 'ham icche so 'ham icche °sohamittra° -bhuvana- -bhuvane -śrī-vodhipadraka-mahāvihāre hāre -saṁghāya -saṁghasya cīvara-piṇḍa° bhaviṣya-piṇḍa° havisasya-piṇḍa° °ātisrar̥ṣṭuṁ °ātisraṣṭuṁ saha datto sa saha dattaM guṇā° gaṇā° -sañcitārtheya-deyārthāḥ kāś cāṭa-bhaṭa-dāsayituṁ nadi° ādi° -sañcitoārthai 'yarthaḥ kāś cāṭatamadāsaśayituṁ nadi° Asti cā° Asti cā° Astiha °sśuddha- °nyāsāḥ °nyāsaḥ vā ca -pravr̥tti- -- -pravr̥tta- -dīyamāna- deyam ana° dīyamana paramabhaṭṭārakasyāpi paramabhaṭṭārakasyāpi is omitted in . -ṣaḍ-bhāgo° -ṣaḍ-bhāgo° -ṣaḍgosaṁgho go° nirdesśāyeti ne dā yati nirdesayeti bhogibhaṭenāvadhāraṇayā bhogibhāgamavadhāraṇayā mahārāja-śrī-graha mahārāja- mahārājācyutena varmma- dharmma- vijayavarmmātrādhikr̥ta- vijayavarmmādhikr̥ta- -vīthī- -vīthi- -svāmi-mahattara- - --mahattara- -tanr̥ka- -tanuka- -prathdhāna- -prārthana- -vauddhasvāmi- voboddhasvāmi hulavaṇajeya- hulavabalajeya- -hulavaṇajīya- -cittrakarmaṇi- cittrakarmaṇa vettrakarmaṇi -prathdhānā- -prathānā- -prathdhāna- -śvetavālakīya- -śvetavālikā- -śvetavālukīya- prabhūṣuṇḍa- tr̥ṣaṇḍa- bhūṣaṇa -dharmmaṣeṇa- -dharmmaṣeṇa- -dharmmaprāṇa- °gonamakaāya- °gonamakaya °gonamakāya -bhavarāta- -tavarāta- °ta-varāta- -pustastapāla- -pustapāla- -pustapāla- -prabhaveṣṭādibhiḥ -prabhaveṣṭabhiḥ -prabhaveṣṭabhiḥ niṣpattnnaḥ niṣpannaḥ śrī- dhi- -khaghāś -ś -khaghāś -velā-dharaḥ -velā-dhara- -velā-vibhā° nāneā- -nāne °sini- nidhānāptā° nidhānānā° °vornānu° °ācintyāmr̥tā° °acintya mutā° °ācintyāmr̥ta° °oddhūta- °oddhr̥ta- -kṣubhita- -kṣobhita- -saṁṭasaṭṭa- -saṁghaṭṭa- -saṁghaṭṭa- -vnakra- -nakra- -grāma-vanitādi- -grāhā-vana- -grāahādi- -niveśācita- °ta-vātani° -niveśañcita- -kalusṣā° -kaluṣā° -grāmiīya- grāmīya- gr̥hādhiṣṭhakā° gr̥hādhiṣṭhakā° gr̥hādhikṣakā āante ānte attra vanara- ganara- grāma- -gauravāt -gauravāt -goravāt viṣayādhikaraṇaṁ viṣayādhaikaraṇān visṣayādhaikaraṇaṁ tato tasya tato hi yo 'smakt-kulyo yo 'smak-krūt-kulyo ye 'smat-kulyo° -saṁyuktas -saṁyuktas -saṁyuktaḥ Here I follow the emendation made by and restore a final -s in accordance of the sandhi rules observed in this plate. Indeed, in this plate, when a final -aḥ meets a word begining with s-m the visarga is replaced by a s-, see for example in line 13 vas samviditaṁ and other occurrences of this sandhi in lines 20, 25, 34, 41 and 42. eva iti api cānuśrūyate cānuśrūyate cānuśruyate bhūmi-do 'smat-kule bhūmi-dātānkutā-kule bhūmidātā kule bhūmy-upāsāyām ā° bhūmyuyo mā° bhūmyevāyogā° °śrūuta °śrūta °śruta sa cā° cā° gr̥hītyaś gr̥hītuś śuddhyoati śuddhyati yyuktayā yyunuyā nāmānā-ratna-dānām alohe māmarloha° phālgu phoālguṇa phālguna

And it is well-known in the treatise on Dharma:

The giver of land enjoys sixty thousand years in heaven; the one who challenges a donation as well as the one who approves of the challenge will reside as many years in hell. This verse corresponds to the verse numbered 123 among the Stanzas on Bhūmidāna listed by Sircar see II170-200.

The one who would steal land given by himself or another becomes a worm in excrement and is cooked with his ancestors. This verse corresponds to the verse numbered 132 among the Stanzas on Bhūmidāna listed by Sircar see II170-200.

You, Yudhiṣṭhira, most excellent of kings, must strenuously protect land previously given to brahmins. Safeguarding is even better than giving. This verse corresponds to the verse numbered 131 among the Stanzas on Bhūmidāna listed by Sircar see II170-200.

Land has been given by several kings beginning with Sagara. Whoever holds land at a given time, to him does the fruit belong. This verse corresponds to the verse numbered 23 among the Stanzas on Bhūmidāna listed by Sircar see II170-200.

The Fathers are agitating and the Grand-Fathers are bounding when they can say A giver of land is born within our lineage, sure, he will deliver us !. This verse corresponds to the verse numbered 20 among the Stanzas on Bhūmidāna listed by Sircar see II170-200, except for the final verb in the pāda d.

The Ādityas, the Vasus, the Rudras, Soma, Viṣṇu, Hutāśana Agni and the lord Daṇḍapāṇi Yama approve a giver of land. This verse is almost the same as the verse numbered 20 among the Stanzas on Bhūmidāna listed by Sircar see II170-200.

If a virtuous wife with qualities makes a gift to someone whose blood is well-known and the one who applies it, by this perception, I purify both hundred times. The text of this verse is very uncertain and I didn't find any occurrence of it. So here it is just an attempt of translation which needs to be improved.

The man who have committed sins since his first birth and for the next thousand births, is purified by a gift of land, even measuring the size of a gocarman literally a cow's skin, here it is a unit of measurement. This verse corresponds to the verse numbered 159 among the Stanzas on Bhūmidāna listed by Sircar see II170-200m except for the two first pādas.

Where a triad of one bull, one hundred of milk cows with their calves firmly stands, this is called a gocarman. The translation is based on the meaning given by 364, which seems to be found on the . For the moment, I didn't find any occurrence of this verse.

No translation available for the moment.No parallel found. The state of preservation of this verse doesn't permit an appropriate translation.

No translation available for the moment.

No translation available for the moment.

No translation available for the moment.

According to , the copperplate has been discovered in 1960 near a mound in the village Jayarāmpur in the Bhogorao sub-division, Balasore District, Orissa. First published by . Re-edited here by Ryosuke Furui, Arlo Griffiths and Amandine Wattelier-Bricout based on photos of the plate furnished by Ryosuke Furui. The text has been encoded by Amandine Wattelier-Bricout using a draft edition created by Ryosuke Furui as starting point.

530-1 174-9 76-77