namo vuddhāya.

Āsīd dr̥pta-narendra-vr̥nda-vijayī śrī-rāṣṭrakūṭānvayaḥ śrīmān nanna Iti tri-loka-viditas tejasvinām agraṇīḥ. satyena prayatena śauca-vidhinā ślāgyena vikhyāpitas tyāgaiḥ kalpa-mahī-ruhaḥ praṇayiṣu prājyair narendrātmajaḥ. yo matta-mātaṅgam abhiddravantan narendra-vīthyāṁ turagendra-gāmī. kaśābhighātena vijitya vīraḥ prakhyātavān· hasti-tala-prahāraḥ. durggan durjjayam ūrjita-kṣiti-bhujam apy uttamair vikramaiḥ śrīmad-dhāma-kr̥pāṇa-puṇya-vibhavair uccair vijigye ca yaḥ. yenādyāpi narendra-saṁsadi sadā sambhūta-romodgamair vvarṇṇa-jñair maṇipūra-durgga-dhavalaḥ samvarṇṇyate sūribhiḥ. yaḥ śaulyātiśayād ananya-sadr̥śāt khyāto mahīśūdrakaḥ san-mārggeṇa guṇāvaloka Iti ca ślāghyām abhikhyān dadhau. tais tair yaś ca guṇāhvayair abhinutas tat-tad-viśeṣodgatair yaś cānte tanum utsr̥asarja vidhivad yogīva tīrthāśrayaḥ. tasyāsti sūnur vijitāri-varggaḥ pratāpa-sutāpita-dig-vibhāgaḥ. praharṣitārthi-vraja-padma-ṣaṇḍaḥ pūṣeva pādāśrita-sarvva-lokaḥ. dharmmārtha-kāmeṣu gr̥hīta-sāraḥ śriyā sadārādhita-pāda-padmaḥ. Arāti-mātaṅga-kulaika-siṁhas tr̥ri-loka-vikhyāta-yaśaḥ-patākaḥ. kope yamaḥ kalpa-taruḥ prasāde prayoga-mārgga-praṇayī kalānāṁ. Agamya-vikrānta-vilāsa-bhūmiḥ prabhūta-sad-varṇṇa-samuttha-kīrttiḥ. rūpodayar-hrepita-citta-yonir mataṁgajārohaṇa-lavdha-śavdaḥ. turaṅgamādhyāsana-kauśalāptaḥ prabhāsvaro rājasu kīrttirājaḥ. tasyātmajaḥ śubha-śatodita-puṇya-mūrttiḥ sākṣān mano-bhava Iva prayatātma-bhāvaḥ. dr̥pta-dviṣad-vipina-vahnir udīrṇṇa-dīptir astīha tuṅga Iti sānvaya-nāma-dheyaḥ. yaḥ kāminī-vadana-paṅkaja-tigma-bhānur vidvan-manaḥ-kumuda-kānana-kānta-raśmiḥ. śāstra-prayoga-kuśalaḥ kuśalānuvarttī dharmmāvaloka Iti ca prathitaḥ pr̥thivyāṁ*. śailendrasya dvi-mūrttīn anuparata-galad-dāna-matta-dvirepha -śreṇīr āṅkāra-nāda-prati-gaja-vijayodgāri-bherī-virāvān·. dr̥ṣṭvā yo danti-śāstreṣv agurur iva guruḥ prepsitānartta-līlaḥ kāla-jñaḥ puṇya-pūtaḥ kalayati mr̥gavad-vanyakān vāraṇendrān·. yenāgādhatayā jito jala-nidhiḥ kṣāntyā munis tejasā bhānuḥ kāntitayā śaśī mr̥ga-patiḥ śauryeṇa nītyā guruḥ. karṇṇas tyāgitayā vilāsa-vidhinā daitya-dviṣām īśvaraḥ sāntvālāpitayā yathārtha-padayā naivaāsti yasyopama. dhatte yaḥ śrī-nidhānaṁ hata-kali-calitaṁ dharmmam āmūlam uccair uttuṅgaiḥ svargga-mārgga-praṇayibhir atulaiḥ kīrttanaiḥ śuddha-kīrttiḥ. kurvvan sevām anindyām anudinam amalair anna-pānair yatīnāṁ miṣṭais sat-kāra-pūtair bhava Iva calitaṁ rāmaṇenācalaendraṁ*. tena prasanna-manasā jita-māra-śatror uttīrṇṇa-janma-jaladhes tr̥ri-bhavaika-vandhoḥ. śrīmad-viśuddha-guṇa-ratna-sami vrahmendra-śekharita-pāda-saroja-reṇoḥ. mohāndha-kāra-nidhanodgata-bhāskarasya saṁrāga-reṇu-śamanaika-ghanāghanasya. dveṣoragoddharaṇa-karmmaṇi tīkṣya-o -dr̥ṣṭi-giri-dāraṇa-vajra-dhāmnaḥ. sphuūrjjat-pravādi-kari-yūtha-mr̥gādhipasya nairātmya-siṁha-ninada-pravibhāvitasya. dharmmābhiṣeka-paripūta-jagat-trayasya -guṇa-ratna-mahārṇṇavasya. nirmmāpitā gandha-kuṭīyam uccaiḥ sopānamāleva divo ’bhirāmā. gr̥hīta-sāreṇa dhanodayānām anityatā-bhāvita-mānasena. prasūtayāmarśa-vicakṣaṇena śarat-prasannendu-manohareṇa. madānabhijñena guṇābhirāmair āvarjitājaryya-samāgamena. munir iha guṇa-ratna prajānām abhaya-patha-vidarśī sannidhattāṁ sadaiva. vidadhad abhimatānāṁ siddhim abhyunnatīnām anaya-vimukha-vuddher dāyakasyāsya bhūyaḥ.

la-deva-rājye samvaT 15 śrāmvaṇa-dina-pañcamyāṁ

paṇḍita-ratnaśrījñāna-bhikṣuṇā naieyo’rjika-bhujjaṅga

prājyairprājño -kṣiti--kṣiri- -bhujam-bhujām uttamairattamair vikramaiḥvikrameḥ dadhaudadho tais tairtaidhair yaś ca guṇāhvayairvandhagr̥ṇāhayair abhinutasabhinutaṁ tat-tad-yadvad utsr̥asarjautsasarja -sutāpita--satāpita- praharṣitārthiprakaṁpitārthi -samuttha--sagandha- rūpodayar-rūpodaya- -hrepita--hepita- -kauśalāptaḥ-kośalāptaḥ kīrttirājaḥ.kīrttirājaḥta. śubha-śabha- mano-manno- -dheyaḥ.-dheyaḥ.. yaḥ kāminī-yaś cārthināṁ dharmmāvalokadharmmāvalāka pr̥thivyāṁ*.pr̥thiḥ.vyāṁ śailendrasyaśailendaṁsya -śreṇīr āṅkāra--śreṇī-huṅkāra- prepsitānartta-līlaḥpreṅkhicālarlalīnaḥ vāraṇendrān·vāraṇendrāna guruḥgaruḥ īśvaraḥāśvaraḥ hata-hr̥ta- uccairaccer uttuṅgaiḥutuṅgaiḥ -pūtair-pūgair rāmaṇenācalaendraṁ*rāvaṇenācalandraṁ vrahmendra-hmendra- tīkṣya-tākṣya- oe -dr̥ṣṭi-ṣṭi- -jagat-trayasya-jagatraya -mānasena.-mān. prasūtayāmarśa-ūtarāmarśa- -rājye-rājā samvaTsamvata -pañcamyāṁ-pañcamyā -ratnaśrījñāna--ratnaśrījāna- -bhikṣuṇā naieyo-bhikṣuṇotaiyai. ’rjika-śaka -bhujjaṅga866

Success! Homage to the Buddha!

There was the son of king, the conqueror of the host of proud kings, of the illustrious Rāṣṭrakūṭa lineage, known to the three worlds as illustrious Nanna, the foremost among glorious ones, made known by his dutiful vow and commendable clean manner, and the wish-fulfilling tree among supplicants by his abundant donations.

He was known as the hero inflicting a blow on the side-face of an elephant, after defeating an attacking mad elephant by a striking of whip, while going on a great horse in a row of kings.

He conquered the fort difficult to conquer and the strong king by his excellent valorous deeds and also by high, illustrious abode, sword, merit and wealth. Even now, the whiteness of the fort of Maṇipūra made by him is always praised at the assembly of kings by learned men knowing colours, to whom rise of hairs occur.

Because of the preeminence of heroism resembling nobody else, he was known as Mahīśūdraka. He also took the praiseworthy name called Guṇāvaloka by his good manner. He was exalted by whatever virtuous names coming forth with this and that distinctions. He, dwelling in the sacred place, duly abandoned his body like a yogin at the end.

To him was the son, who defeated an enemy troop, heated the divisions of the quarters very much by his energy, greatly delighted a thicket of lotus that was a host of supplicants, and whose feet was rested on by the whole world, like the sun.

He grasped the essence in dharma, artha and kāma, his lotus-like feet were always pleased by the Fortune, he was the sole lion to the herd of elephants that was his enemy, and had a banner that was his fame known to the three worlds.

He was Yama in anger, the wish-fulfilling tree in favour, and attached to both practice and manner of branches of arts. He was the receptacle of unattainable courage and beauty, and had fame rising from numerous good varṇas.

The appearance of his beautiful form ashamed the Mind-born Kāma, he gained the name in mounting on elephants, and attained proficiency in riding on horses. Kīrttirāja was brilliant among kings.

To him is the son, who is the embodiment of merits raised by hundred virtuous actions, as if the Mind-born Kāma is in front, whose self is purified, who is a fire, with increased lustre, to the forest that is his arrogant enemy. Here is the one accompanied with the name of his lineage called Tuṅga.

He is the hot sun for lotuses that are the faces of loving women, the moon beam for the grove of night lotuses that are minds of sages. He is competent in recitation of scriptures, pursuing welfare, and known as Dharmāvaloka on the earth.

Seeing two forms of the lord of mountains Himālaya, swarms of bees drunken by uninterruptedly dripping gifts temporin, and hearing sound like kettle drum which the victory over adversary elephants, making a sound “ām”, discharges, he, like a teacher of the treatises on elephants without teacher, with coveted play of theatre, knowing proper time and purified with virtues, takes notice of huge elephants of the forest with wild animals.

The ocean was defeated by him by unfathomability, a sage by endurance, the sun by radiance, the moon by loveliness, the master of animals lion by valour, a teacher by policy, Karṇa by being a donor, and the master of enemies of Daityas Indra by the manner of sport. By being addressed sweetly with adequate titles, there is no equal of him.

He, the one with purified fame, entirely furnishes the dharma, which is a treasure of wealth and destroyed of disturbance of Kali Age, with unequalled sayings which are loud, high and desirous of roads in the sky. He is doing an irreproachable service for ascetics every day with pure food and drinks, and with sweet meats purified by reverence, as if Bhava Śiva made the King of Mountains Himālaya shaken by white-and-black ebony tree rāmaṇa.

By him, the one with tranquil mind, of the Buddha, the one who defeated the enemy Māras, of the one liberated from the ocean of births, of the sole friend of the three worlds, of illustrious jewel of pure qualities, dust of whose lotus-like feet is crested by Brahmā and Indra.

Of the risen sun destroying the darkness of delusion, of the only rain cloud calming dust of attachment, of sharp in the act of removing the snake of hatred, of the adamant state tearing the mountain of view.

Of the lord of animals lion to a herd of roaring and uttering elephants, of the one caused to appear by the lion roar of the absence of self, of the one purified the three worlds by ablution of the dharma, of the great ocean of jewels of virtues .

This perfumed chamber, which was like a beautiful row of steps of the sky, was caused to build high by him, who acquired essence and had the mind directed towards transience of the increase of wealth.

By him, who is familiar with touching by a woman having just delivered a child, fascinating like the bright autumnal moon, ignorant of intoxication by pleasing virtues, and inclined to a union of friendship.

Here the sage the Buddha jewel of virtue .. teaching people the way of peace, should be always placed. He further bestows fulfilment of elevated desires to this donor, who has wisdom averse to bad conducts.

In the reign of ladeva, year 15, on the fifth day of month Śravaṇa.

Bhujjaṅga, the procurer, should be guided by panḍita Ratnaśrījañāna bhikṣu, born in Siṁhaladvīpa.

The word rāmaṇa, translated as "white-and-black ebony tree" may rather be taken as ramaṇa, "amorous sport", changed to the former due to meatrical necessity.

Those stanzas describe the Buddha, whose perfumed chamber was established by Tuṅga, the donor, in genetive forms.

The king, in whose regnal year the present inscription is dated, could be Rājyapāla as conjectured by Dimitrov, in view of the number of lost characters which could accommodate śrī-rājyapā, and the plausible identification of Tuṅga in the present inscription with the father of Bhāgyadevī, the queen consort of Rājyapāla, as both belonged to the Rāṣṭrakūṭa lineage.

My reading of the last line negates the claim of Dimitrov that there is dating in Śaka Era with three digits of numerals, of which he himself confeses uncertainty.

First edited and published with facsimile by Rajendra Lal Mitra. Re-edited by Dragomir Dimitrov based on the facsimile, without knowing the location of the original inscription. Now re-edited by Ryosuke Furui on reading from photographs of the original inscription, held by Indian Museum with Acc. No. 2610, taken in December 2023.

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