Plate

svasti.

maitrīṅ kāruṇya-ratna-pramudita-hr̥dayaḥ preyasīṁ sandadhānaḥ samyak-samvodhi-vidyā-sarid-amala-jala-kṣālitājñāna-paṅkaḥ. jitvā yaḥ kāma-kāri-prabhavam abhibhavaṁ śāśvatīm prāpa śāntiṁ. sa śrīmān lokanātho 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 -prāptāṅ gām paripālayantam ajitaṁ sa prāpa lakṣmī-patiṁ. śrīmat-pāda-nakhendu-dīdhiti-bharodanvan-nimagnākhila -kṣoṇī-bhr̥n-mukuṭānta-patra-makaraM 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 Evaḥ. dauhitrī tramaṇādhipasya nr̥pater āmannakasyātmajā tasyāsīd guṇa-vacchalasya mahiṣī māṇikyadevīti yā. tasyān tasya vabhūva bhū-tala-guror gopāla-devaḥ suto nācāreṇa vinā-kr̥taṁ kulam iti pratyakṣayann ātmani. yasyābhiśeka-śalila-pluti-mātra-janmā bhānor iva prati-diśaṁ vitataḥ pratāpaḥ. harṣāśru-kampa-pulakodgama-vibhramāṇāṁ. yātrī cakāra bhuvanāni sa-vismayāni. velā-sindhu-taṭeṣu śaṅkha-dhavalā hansāvalī diṅ-mukhe jyotsnā vyomni himācalasya śikharotsaṅgeṣu bhāgīrathī. yat-kīrttiḥ kr̥ta-sapta-sindhu-taraṇa-vyāsakta-phena-cchaṭā sisiddhān· smārayatīva bhairava-mahārambhāṭṭahāsa-śriyaM.

sa khalu bhāgīrathī-patha-pravarttamāna-nānā-vidha-nau-vāṭaka-sampādita-setu-vandha-nihita-śaila-śikhara-śreṇi-vibhramāt·. niratiśaya-ghana-ghanāghana-ghaṭā-syāmāyamāna-vāsara-lakṣmī-samāravdha-santata-jalada-samaya-saṁndehāt·. Udīcīnāneka-narapati-prābhr̥tī-kr̥tāprameya-haya-vāhīinī-khara-khurotkhāta-dhūlī-dhūsarita-digantarālāt· parameśvara-sevā-samāyātāśeṣa-jamvū-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-pramāṇād aṅśe daśa-gaṇḍakādhikā-nava-paṇopeta-sapta-pañcāśad-anvita-catuś-śata-pramāṇe. bhūtabhadrāT pādādhika-sārddha-nava-kulya-pramāṇād añśe kākinī-dvayādhikodamāṇa-trayopeta-pāda-dvayānvitāḍhavāpa-yuta-droṇa-sahita-kulya-pramāṇe. samupagatān·. sarvvān eva rāja-puruṣān· rāja-rājanaka-rājaputra-rājāmātya-mahāsāmanta-mahāsenāpati. mahāsāndhivigrahika. mahākṣapaṭalika mahāpratīhāra. mahādaṇḍanāyaka. rājasthāniīyoparika.daśāparādhika. cauroddharaṇika. daṇḍika. daṇḍapāśika. śaulkika.gaulmika. kṣetrapa. prāntapāla-koṭṭapāla. khaṇḍapāla. tad-āyuktaka. viniyuktaka. hastyaśvoṣṭranauvalavyāpr̥taka. kiśoravaḍavāgomahiṣyajāvikādhyakṣa-dūta-preṣaṇika. gamāgamikābhitvaramāṇa. viṣayapati. tarapati. tarika. goauḍa-mālava-khaṣa-hūṇa-kulika. karṇṇāṭa-lāṭa-cāṭa-bhaṭa-sevakādīnāN. Anyāṁś cākīrttitāṁ. rāja-pādopajīvinaḥ prativāsinaś ca vrāhmaṇottarān·. mahattara-tat-sahita. kuṭumvi. puroga-medāndhra-kaivartta-caṇḍāla-paryantān·yathārhaṁ mānayati vodhayati samādiśati nca. viditam astu bhavatāN. yathopari-likhita. Aṅśau sva-siīmā-tr̥ṇa-yyūti-gocara-paryantaN. sa-tvala soddeśa. soparikara. sāmra-panasa. sa-jala-sthala. sa-garttosṣara. sa-daśāparādha. sa-cauroddharaṇa. parihr̥ta-sarvva-pīḍa A-cāṭa-bhaṭa-praveśa. A-kiñcit-pragrāhya rāja-kulīya-pratyāya-sametabhūmi-cchidra-nyāyenā-candrārka-kṣiti-sama-kāla yāvat·. mātā-pitror ātmanaś ca puṇya-yaśo 'bhivr̥ddhaye. Atharvvāntargatāyapaippalāda-śākhāya kauṭhari-gotrāya pañcārṣaya-bhārgava-cyāvanāpnuvānaurvva-jāmadagni-pravarāya. campā-vinirggata-samudrāndāli-vāstavya-bhaṭṭa-dinakara-pautrāya. bhaṭṭa-yaśaskara-putrāya śānti-gr̥ha-prativr̥addha-śāntivārika-bhaṭṭaputra-śrī-līlākarāya śāsanī-kr̥tya dattaḥ yato bhavadbhiḥ sarvvair eva dānam idam anumantavyaM bhāvibhir api bhūpatibhir bhūmer ddāna-phala-gauravād apaharaṇe mahā-naraka-pāta-bhayāc caānumodya paripālanīyaṁ* 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 tastya tasya tadā phalaM. ṣaṣṭim varṣa-sahasrāṇi svargge modati bhūmidaḥ. Ākṣeptā cānumantā ca tāny eva narake vaset·. sva-dattām para-dattām vā yo hareta vasundharāṁ. sa viṣṭhāyāṁ kr̥mir bhūtvā pitr̥bhiḥ saha pacyate. Iti kamala-dalāmvu-vindu-lolāṁ* śriyam anucintya manuṣya-jīvitañ ca. sakalam idam udāhr̥tañ ca vudhvā na hi puruṣaiḥ para-kīrttayo vilopyāḥ.

Plate -bhr̥tāṁ.bhr̥tāṁ 'bhavaT.bhavat -patiṁ.-pati. -makaraM-makaraṁ guṇa-gaṇa- -kr̥taṁ-kr̥taṁ -śriyaM-śriyaṁ -śreṇi--śreṇī- -saṁndehāt·-saṁdehāt -prābhr̥tī--prabhr̥tī- -jamvū--jamvu- kuśalī.kuśalī. -pañcāśad--pañcaśad- bhūtabhadrāTbhūtabhadāt mahākṣapaṭalikamahāku rājasthāniīyoparikarājasthaniyoparika Anyāṁśanyāṁś -karaiś-kalaiḥ dharmmānuśāsana-dharmmānuśaṁsana- phalaMphalaṁ -jīvitañ-jīvitāñ

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, mahāsāndhivigrahika, mahākṣapaṭalika, mahāpratīhāra, mahādaṇḍanāyaka, rājasthānīya, uparika, daśāparādhika, cauroddharaṇika. daṇḍika, daṇḍapāśika, śaulkika, gaulmika, kṣetrapa, prāntapāla, koṭṭapāla, khaṇḍapāla, their āyuktakas and viniyuktakas, hastyaśvoṣṭranauvalavyāpr̥taka, kiśoravaḍavāgomahiṣyajāvikādhyakṣa, dūta, preṣaṇika, gamāgamika, abhitvaramāṇa, viṣayapati, tarapati, tarika, Gauḍa, Mālava, Khaṣa, Hūṇa, Kulika, Karṇāṭa, Lāṭa cāṭa, bhaṭa and sevaka, and the other unnamed dependants on the royal feet, and the residents accompanied by brāhmaṇas, led by mahattaras, the ones associated with them and kuṭumbins, reaching to medas, andhraas, kaivartas and caṇḍālas, at the portion of the standard of four hundred and fifty-seven accompanied by nine paṇas and added with ten gaṇḍakas from Suvarṇakārikā daṇḍa of the standard of four thousand, and at the portion of the standard of one kulya, accompanied by one droṇa, added with one āḍhavāpa, along with two pādas, united with three udamānas and added with two kākinīs from Bhūtabhadra of the standard of nine and a half kulya added with one pāda, both belonging to Caṇḍagrāma viṣaya in illustrious Puṇḍravardhana bhukti as follows:

“It should be known to you. The both portions as written above, as far as their own borders, grasslands and pastures, were given after making a royal grant, with flat land, with raised ground, with additional tax, with mango and jackfruit trees, with watering place, with ditch and saline land, 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 belonging to the royal family, 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 Līlākara, the śāntivārika attached to the śāntigr̥ha, of Paippalāda School belonging to Atharvaveda, belonging to Kauṭhari gotra, Bhārgava, Cyāvana, Āpnuvāna, Aurva and Jāmadagni pravara of five r̥ṣis, the grandson of bhaṭṭa Dinakara originating from Campā and residing in Samudrāndāli and the son of bhaṭṭa Yaśaskara. 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.

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.