Jajilpara Plate of Gopāla III, year 6 EpiDoc Encoding Ryosuke Furui intellectual authorship of edition Ryosuke Furui DHARMA DHARMA_INSBengalCharters00074

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Translation encoded. Initial encoding
Seal śrī-gopāla-devaḥ
Plate nini

svasti.

maitrīṅ kāruṇya-ratna-pramudita-hr̥dayaḥ preyasīṁ sandadhānaḥ samyak-samvodhi-vidyā-sarid-amala-jala-kṣālitājñāna-paṅkaḥ. jitvā yaḥ kāma-kāri-prabhavam abhibhavaṁ śāśvatīṁ prāpa śāntiṁ sa śrīmāl lokanātho jayati daśa-valo ’nyaś ca gopāla-devaḥ. lakṣmī-janma-niketanaṁ samakaro voḍhuṁ kṣamaḥ kṣmā-bharaṁ pakṣa-ccheda-bhayād upasthitavatām ekāślayo bhūbhr̥tāṁ. maryādā-paripālanaika-nirataḥ śauryālayo ’smād abhūT dugdhāmbhodhi-vilāsa-hāsi-mahimā śrī-dharmmapālo nr̥paḥ. rāmasyeva gr̥hīta-satya-tapasas tasyānurūpo guṇaiḥ saumitrer udapādi tulya-mahimā vākpāla-nāmānujaḥ. yaḥ śrīmān naya-vikramaika-vasatir bhrātuḥ sthita śāsane śūnyāḥ śatru-patākinībhir akarod ekātapatrā diśaḥ. tasmād upendra-caritair jjagatīṁ punānaḥ putro vabhūva vijayī jayapāla-nāmā. dharmma-dviṣāṁ śamayitā yudhi devapāle yaḥ pūrvva-je bhuvana-rājya-sukhāny anaiṣīt·. śrīmān· vigrahapālas tat-sūnur ajātaśatrur iva jātaḥ. śatru-vanitā-prasādhana-vilopi-vimalāsi-jala-dhāraḥ. dik-pālaiḥ kṣiti-pālanāya dadhataṁ dehe vibhaktāN guṇāN śrīmantaṁ janayām vabhūva tanayaṁ nārāyaṇaṁ sa prabhuṁ. yaḥ kṣoṇī-patibhiḥ śiro-maṇi-rucāśliṣṭāṅghri-pīṭhopalāa nyāyopāttam alañ-cakāra caritaiḥ svair eva dharmmāsanaṁ. toyāśayair jjaladhi-mūla-gabhīra-garbhair ddevālayaiś ca kula-bhū-dhara-tukya-kakṣaiḥ. vikhyāta-kīrttir abhavat tanayaś ca tasya śrī-rājyapāla Iti madhyama-loka-pālaḥ. tasmāt pūrvva-kṣiti-dhrān nidhir iva mahasāṁ rāṣṭrakūṭānvayendos tuṅgasyottuṅga-mauler dduhitari tanayo bhāgyadevyāṁ prasūtaḥ. śrīmāN gopāla-devaś cirataram avaner eka-patnyā Ivaiko bharttā 'bhūn naika-ratna-dyuti-khacita-catuḥ-sindhu-citrāṁśukāyāḥ. yaṁ svāminaṁ rāja-guṇair anūnam āsevate cārutayānuraktā. Utsāha-mantra-prabhu-śakti-lakṣmī pr̥ṭhvīṁ sapatnīm iva śīlayantī. deśe prāci pracura-payasi svaccham āpīya toyaṁ svairaṁ bhrāntvā tad-uanu malayopatyakā candaneṣu. kr̥tvā sāndrair mmaruṣu jaḍatāṁ śīkarair abhra-tulyāḥ prāleyādreḥ kaṭakam abhajan· yasya senā-gajendrāḥ.

sa khalubhāgīrathī-patha-pravarttamāna-nānā-vidha-nau-vāṭaka-sampādita-setu-vandha-nihita-śaila-śikhara-śreṇī-vibhramān niratiśaya-ghana-ghanāghana-ghaṭā-śyāmāyamāna-vāsara-lakṣmī-samāravdha-santata-jalada-samaya-sandehāT. Udīcīnāneka-nara-pati-prābhr̥tī-kr̥tāprameya-haya-vāhinī-khara-khurotkhāta-dhūlī-dhūsarita-digantarālāT. parameśvara-sevā-samāyātāśeṣa-jamvudvīpa-bhū-pālānanta-pādāta-bhara-namad-avaneḥ. vaṭaparvvatikā-samāvāsita-śrīmaj-jaya-skandhāvārāT. paramasaugato mahārājādhirāja-śrī-rājyapāla-deva-pādānudhyātaḥ. parameśvaraḥ paramabhaṭṭārako mahārājādhirājaḥ śrīmān· gopāla-devaḥ. kuśalī. śrī-puṇḍravarddhana-bhuktau. kuddālakhāta-viṣaya-samvaddha. Ānandapurāgrahārāntaḥpāti. sva-samvaddāvicchinna-talopeta-kāṣṭhagr̥ha. sva-samvaddhāvicchinna-talopeta-mahārājapallikayoḥ Atratya Ābhāvya. dvārikādāna-sametayoḥ samupagatāśeṣa-rāja-puruṣā. rāja. rājanaka. rājaputra. rājāmātya. mahāsāndhivigrahika. mahākṣapaṭalika. mahāsenāpati. mahāpratīhāra. daussādhasādhanika. mahādaṇḍanāyaka. rājasthānīyoparika. dāśāparādhika. cauroddharaṇika. dāṇḍika. dāṇḍapāśika. śaulkika. gaulmika. kṣetrapa. prāntapāla. koṭṭapāla. Aṅgarakṣa. tad-āyuktaka. viniyuktaka. hastyaśvoṣṭranauvalavyāpr̥taka. kiśora.vaḍavā.gomahiṣyajāvikādhyakṣa. dūta-preṣaṇika. gamāgamika. Abhitvaramāna. viṣayapati. grāmapati. grāmapati. tarika. gauḍa. mālava. khaśa. hūṇa. kulika. karṇṇāṭa. lāṭa. cāṭa. bhaṭa. sevakādīn anyāṁś cākīrttitān·. rāja-pādopajīvinaḥ prativāsino vrāhmaṇottarān·. mahattamottama-puroga-medāndhra-caṇḍāla-paryantāntā. yathārham mānayati vodhayati. samādiśati ca.

viditam astu bhavatāṁ. yathopari-likhitam etat·. sva-sīmā-tr̥ṇa-pūti-gocara-paryantaṁ. sa-talaṁ. soddeśaṁ. sāmra-madhūkaṁ. sa-jala-sthalaṁ. sa-garttoṣaraṁ. soparikaraṁ. sa-daśāpacāraṁ. sa-cauroddharaṇaṁ| parihr̥ta-sarvva-pīḍaṁ. A-cāṭa-bhaṭa-praveśaṁ. Akiñcit-pragrāhyaṁ. samasta-bhāga-bhoga-kara-hiraṇyādi-pratyāya-sametaṁ. bhūmi-cchidra-nyāyena. Ā-candrārkka-kṣiti-sama-kālaṁ yāvat·. mātā-pitror ātmanaś ca puṇya-yaśo bhivr̥ddhaye. bhagavantaṁ vuddha-bhaṭṭārakam uddiśya. kāśyapa-sagotrāya. kāśyapāvatsāra-naidhruva-pravarāya. vājasaneya-savrahmacāriṇe mādhyandina-śākhādhyāyine. sāmaveda-tripāṭhi-pāṭhakāya. muktāvastu-vinirggatāya. sīhagrāma-vāstavyāya. bhaṭṭaputra-nāga-pautrāya. bhaṭṭaputra-śrīgarbha-putrāya bhaṭṭaputra-yājñika-śrīdharaśarmmane. Uttarāyaṇa-śsaṅkrāntau snātvā śāsanī-kr̥tya pradattaṁ. Ato bhavadbhiḥ sarvvair evānumantavyaṁ. bhāvibhir api bhūpatibhiḥ bhūmer ddāna-phala-gauravāT. Apaharaṇe ca mahā-naraka-pāta-bhayāT. dānam idam anumodya pālanīyaṁ. prativāsibhiś ca kṣetrakarair ājañā-śravaṇa-vidheyī-bhūya yathā-kālaṁ bhāga-bhoga-kara-hiraṇyādi-sarvva-pratyāyopanayaḥ kārya Iti.

samvaT 6 Ārambha-pauṣa-dine.

tathā dharmmānuśaṁsinaḥ ślokāḥ.

vahubhir vvasudhā dattā rājabhiḥ sagarādibhiḥ. yasya yasya yadā bhūmis tasya tasya yadā phalaṁ. ṣaṣtiṁ varṣa-sahasrāṇi svargge modati bhūmi-daḥ. Ākṣeptā cānumantā ca tāny eva narake vaseT. sva-dattāṁ para-dattām vā yo hareta vasundharāṁ. sa viṣṭhāyāṁ kr̥mir bhūtvā pitr̥bhiḥ saha pacyate. Iti kamala-dalāmvu-vindu-lolām śriyam anucintya manuṣya-jīvitañ ca. sakalam idam udāhr̥tañ ca vuddhvā na hi purusaiḥ para-kīrttayo vilopyāḥ. śrīmad-gopāladevena dvija-śreṣṭhopapādite. bhaṭṭaḥ śrīmān· prabhāso 'tra śāsane dūtakaḥ kr̥taḥ. śrīmad-vimaladāsena maṅghadāsa-sūnunā. Idaṁ śāsanam utkīrṇṇaṁ sat-samataṭa-janmanā.
Plate -pālanāyaāla is squeezed in a narrow space, so that akṣaras become indistinct. kṣoṇī-kṣauṇī- -pīṭhopalāa-pīṭhopalaṁ yaṁyaḥ cārutayānuraktācārutarānuraktā pr̥ṭhvīṁpr̥tthīṁ kaṭakamkaṭākam vaṭaparvvatikā-samāvāsitā sign at kā, mā and vā is expressed by a vertical stroke attached above, as pointed out by Misra and Majumdar. -pādānudhyātaḥ.-pādānudhyātaḥ -bhuktau.-bhuktau -kāṣṭhagr̥ha-koṣṭhagr̥ha rāja.rāja- rājanakarājanyaka mahāpratīhāramahāpratihāra kiśoraśora is added from the bottom of the obverse, where the akṣaras are preceded by numerals 27 and a cross mark, which indicate the location of insertion, namely, a cross mark engraved in the 27th line from the top. cākīrttitān·.cākīrttitān· mānayatimānayati. -pragrāhyaṁ.-pragrāhyaṁ -sagotrāya.-sagotrāya -pravarāya.-pravarāya -savrahmacāriṇeThese akṣaras are added from a space between lines 45 and 46, where they are preceded by numeral 4 and bracketed by cross marks, which indicate the location of insertion, namely, a cross mark engraved in the 4th line from the top of the reverse. -pāṭhakāya.-pāṭhakāya -vinirggatāya.-vinirggatāya -pautrāya.-pautrāya -śrīdharaśarmmane.-śrīdharaśarmmane sagarādibhiḥ.sagarādibhiḥ -jīvitañ ca.-jīvitañ ca bhaṭṭaḥbhaṭṭa-
Seal

Illustrious Gopāladeva III.

Plate

Confirmed. Confirmed.

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 I!

From him was born illustrious king Dharmapāla, who was the birthplace of Lakṣmīthe 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.

Of him, who gained genuine asceticism like Rāma, there was the brother named Vākpāla, similar to him and born with virtues of the son of SumitrāLakṣmaṇa, having equal greatness. He was an illustrious sole abode of conduct and valour, adhered to the order of his brother and made quarters under one umbrella without enemy armies.

From him was born the son, the victor named Jayapāla, who cleansed the world by his deeds of UpendraViṣṇu. He, the tranquiliser of enemies of Dharma in battle, brought comforts of world kingship to Devapāla, his elder.

Illustrious Vigrahapāla I, his son like AjātaśatruIndra, was born. He held the stream of water that was the clean sword destroying decorations of wives of his enemies.

He procreated his illustrious son Nārāyaṇapāla, the master, who held in his body virtues parted by the guardians of quarters for the protection of the earth. He decorated by his own deeds the properly acquired seat of dharma, the stone of whose footstool was attached by lustre of crest jewels by kings.

And his son, the protector of central world named illustrious Rājyapāla was born, with the fame known by the bed of water inside the deep bottom of the ocean and by the abodes of deities which equalled the rooms of kings of the lineage.

From him in Bhāgyadevī, the daughter of Tuṅga, the moon of the Rāṣṭrakūṭa lineage with raised crown, was born the son like the treasury of greatness of previous kings. He, illustrious Gopāladeva III was for a long time like the only one husband of the earth, the devoted wife who had manifold garments of four oceans studded with lustre of many gems.

Beloved Lakṣmī, who was energy śakti of will utsāha, consultation mantra and lordship prabhu, served with loveliness this master filled with royal virtues, as if exceeding the earth, her co-wife.

After drinking clean water in the eastern country abundant with water, then wandering freely in candana forests at the foot of Malaya Mountain, after making coolness in the Desert by dense mist, his cloud-like best war elephants divided the ridge of Snow Mountain.

From the illustrious military camp of victory pitched at Vaṭaparvatikā, 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 massive 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 III, healthy, the devout worshipper of Sugatathe Buddha, who was accepted by his majesty mahārājādhirāja illustrious Rājyapāladeva, honours, announces and orders suitably all the approached royal officials beginning with rāja, rājanaka, rājaputra, rājāmātya, mahāsāndhivigrahika, mahākṣapaṭalika, mahāsenāpati, mahāpratīhāra, daussādhasādhanika, mahādaṇḍanāyaka, rājasthānīya, uparika, dāśāparādhika, cauroddharaṇika, dāṇḍika, dāṇḍapāśika, śaulkika, gaulmika, kṣetrapa, prāntapāla, koṭṭapāla, aṅgarakṣa, their āyuktas and viniyuktakas, hastyaśvoṣṭranaubalavyāpr̥taka, kiśoravaḍavāgomahiṣyajāvikādhyakṣa, dūta, preṣaṇika, gamāgamika, abhitvaramāṇa, viṣayapati, grāmapati, tarika, Gauḍa, Mālava, Khaśa, Hūṇa, Kulika, Karṇāta, Lāṭa, cāṭa, bhaṭa and sevaka, and the other unnamed dependants on the royal feet, and the residents accompanied by brāhmaṇas, led by mahattamas and uttamas reaching to medas, andhras and caṇḍālas, at both Kāṣṭhagr̥ha accompanied by uninterrupted flat land connected to itself and Mahārājapallikā accompanied by uninterrupted flat land connected to itself, both of which come together with present and future income at gates, belonging to Ānandapurāgrahāra connected with Kuddālakhāta viṣaya in illustrious Puṇḍravardhana bhukti as follows:

“It should be known to you. This as written above, as far as its own border, grass field and pasture, was given in the name of the venerable Lord Buddha, after making a royal grant, with flat land, with raised ground, with mango and mahua 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, hiraṇya and so on, 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 parents and myself, to bhaṭṭaputra Śrīdharaśarman versed in sacrificial rituals, belonging to Kāśyapa gotra, Kāśyapa, Āvatsāra and Naidhruva pravara, co-disciple of Vājasaneya, learning Mādhyandina śākhā, a reciter of the Sāmaveda in three ways, originating from Muktāvastu, residing in Sīhagrāma, the grandson of bhaṭṭaputra Nāga and the son of bhaṭṭaputra Śrīgarbha, after bathing on the day of Summer solstice. Hence it should be consented to by you all. This donation 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 appropriate contribution of bhāga, bhoga, kara, hiraṇya and so on should be made at proper time by residing cultivators after becoming subject to hearing the order of donee.”

Year 6 the first day of month Pauṣa.

Thus 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 Gopāladeva III, in this edict given to the best of twice-born, bhaṭṭa illustrious Prabhāsa was here made the messenger.

By illustrious Vimaladāsa, the son of Maṅghadāsa, the good one originating from Samataṭa, this edict was engraved.

First notified by Kshitisha Chandra Burman and then edited by him. A short note was given by Jogendra Chandra Ghose. Re-edited by Pramatha Nath Misra and Ramesh Chandra Majumdar. Now re-edited by Ryosuke Furui on the reading from digital photographs taken by himself in January 2006.