Banpur plates of Indraratha year 6 EpiDoc Encoding Amandine Wattelier-Bricout intellectual authorship of edition Amandine Wattelier-Bricout DHARMA Berlin DHARMA_INSSomavamsin00013

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Addition of the correspondances of the final stanzas according to Sircar's list Implementation of PersNames with one number reference Encoding the text with the two available editions Creation of the file
Indu jaṭāsu viśado 'gniśikhā-piśaṅgī lālāṭa-cakṣuṣi gale viṣabhañjanābham. sattvaṁ rajas tama Iti triguṇasya tasya sthāna-kramaṅ gatavate 'stu namaḥ śivāya. svasti śrīmati yatra saudha-śikhara-nyastair atīva-sphurad bhābhiḥ kāñcana-kumbhakair atiśaya-proddīpita vyomani. lokair utkaṭa-vismaya-vyatikara-sphārībhaval-locanaiḥ sthāna-sthāna-gati-krameṇa katham apy ālakṣyate 'har-patiḥ. prāsāda-mauliṣukarāvbja-paramparābhir ākr̥ṣyamāṇa-parilamvbi-nabhaḥ-pracāraM. yasmin niśāsu niśita-dyuti-candra-vbimvbam āyojyate mukura-kr̥tya-vidhau vadhūbhiḥ. yasminn aspr̥śataḥ kṣitiṁ khurapuṭair vāhān asaṁkhyān api pratyeti sudr̥śī jano na tu rājobhāraiḥ samutsarpibhiḥ. Anyad yasya jalāśayeṣu yugapad dantāvalānāṅgaṇair anyonya-pratipanna-ḍiṇḍima-ravair ambhaḥ sagapāmuptīya te. yad bhūmīvalayasya bhūṣaṇa-vidhir yasyāpi saudha-śriyo yat saudhasya mr̥gīdr̥śomr̥gadr̥śām yad varttinīnānnavaḥ. yads toraṇa-citra-karma-kanaka-graiveyakādi-sphuṭam vīthībhūtam athedam apy anumuhuḥ krīḍeti sampaddyate.

tasmāt śrī-yayāti-nagarāt.

pinākī lokebhyaḥ kṣiti-parisare dharma-vigatim viditvaivāhūya svayam anayad ādeśa-padavīM. vivasvantā māna-khacaram acirād eva bhavatā dharitrī gantavyā śamayitum adharmo 'rjitam iti. Akṣatriyakule bhūtvā sakuṭumvo mahādbhutam. kariṣyāmīti tenāpi pratijajñe śivāgrataḥ. tasyatanayeṣu madhye mahānubhāvo maheśvare bhaktaḥ. bhagavantam amvbikāpatim avatāre pūrvajo dadhau. bhagavati ca sānukampe nija-kula-bhūṣāñ ca pavitari candre. pitur āśayasya ca valād ālambhitenendra-rājya-vara-lābhaḥ. śirasi kr̥ta-śivājñāo martya-loke vivasvān ajani ca kula-putro bhīmanāmottama-śrīḥ. Ayam alabhata durgā pūrva-patnīñ ca patnīm ajanayad atha tasyāṁ pūrva-putrān ca putrān. śrimān indraratho 'jani prathamataḥ saundarya-śaurya-kṣamā -dharma-tyāga-dayā-viveka-vinaya-prāgalbhya-satyāśrayaḥ. prāabhūtām atha vikramādi-su-guṇa-grāmaika-līlāspadeau pūrvam vaṅkaratho 'thaśaṅkararathas tasyānurūpānujau. yo 'sāv indraratha rathāṅga-mahimā somānvaya-kṣmāpatiḥ śrimad-dharmarathasya vallabhatayā lebhe kaliṅga-śriyam. sañjagrāha ca vigrahe bhuja-vbalāt tām vajra-hastād aho. vikrāntir mahatī-padāti-vbahutālpatve tu nyastādaraḥ. svargan dharma-dharā-pataugatavati śrī-vatsarājo nr̥pāo bhr̥tyān sādayati prajām iti muhuḥ śrutvā janebhyo giraḥ. yaĀgatya kaliṅgato nija-bhujādarpeṇa dr̥ptātmakao vyāhr̥tyainam udātta-vr̥tti-hr̥dayo dhattae'bhimanyau mataḥ. yo vidvān abhimanyum apy anucita prāptādhipatyam bhuvo vaśasyānadhikāriṇaraṇa-bhuvi vyāpādayad dveṣiṇa. tal-lakṣmī dvijasattamair anumatām āsādya sedyapadhipaiḥ trairājyañ ca turaṅgakena jagr̥he yenātha rājyāntaraṁ.

parama-māheśvara-mātāpitr̥-pādānudhyāta-parama-bhaṭṭāraka-mahārājādhirāja-parameśvara-soma-kula-tilaka-trikaliṅgādhipati-śrīmad-indraratha-rāja-devaḥ kuśalī. kongoṅgada-maṇḍalīya-thoraṇa-viṣaya-saghata-khallīkhaṇḍīya-laghukumbhi-grāme. Atas tad viṣayīya-vrāhmaṇān āpūjya samāhartr̥-sannidhātr̥-niyuktādhikārika-dāṇḍapāśika-piśuna-vetrikāvarodhajana-rājñī-rāṇaka-rāja-putra-rāja-vallabha-bhogijana-pramukha-samasta-janapadān samājñāpayati. viditam astu bhavatāṁ yathā 'smābhir ayaṁ grāmaḥ sa-pratīhāraḥ sarvva-vādhāvarjjitaḥ. padātijīvya-Andharūpā-pratyandha-rūpa-Adattādāna-hasti-daṇḍa-ciṭṭola-diśāvara-dāna-karaṇa-chāyā-Anatarāvaḍḍi-varavalīvarda-sarvvoparikarādāna-sahitaḥ sa-jala-sthala sagarttosara cś catuḥ sīmā-paryantaḥ sāmra-madhuūka-prabhr̥ti nānāvr̥kṣaḥ sa-nidhiḥ sopanidhiḥ śrī-khadiravaṇī-bhaṭṭārikāyā valicaru-naivedya-pradīpa-dolopaceayo Ācandrārkka-kṣiti-samakālopabhogāya mātā-pitror ātmanaś ca puṇya-yaśo 'bhivr̥ddhaye salila-dhārā-puraḥsaram tāmra-śāsanenākarīkr̥tya pratipādita Ity avagatya samucitakara-bhoga-bhāgādikam upanayadbhi bhavadbhiḥ sukhena prativastavyam iti. bhāvibhiś ca bhūpatibhiḥdattir iyam asmadīyāa-dharma-gauravād asmad anurodhāc ca sudattir ivānupālanīyā. tathoā cokta dharma-śāstre.

vahubhir vasudhā dattā rājabhiḥ sagarādibhiḥ. yasya yasya yadā bhūmis tasya tasya tadā pha laṁ. mā bhūd a-phala-śaṅkā vaḥ para-datteti pārthivāḥ. sva-dattānāt phalam ānantyaṁ para-dattānupālane. ṣaṣṭhiṁ varṣasahasrāṇi svargge modati bhūmidaḥ. Ākṣeptā cānumantā ca ca dvau tau naraka-gāminau. Agner apatyaṁ prathamaṁ suvarṇṇaṁ bhūr vaiṣṇavī sūrya-sutāś ca gāvaḥ. yaḥkāñcana gāñ ca mahīñ ca dadyād dattās trayas tena bhavanti lokeāḥ. Āsphoṭayantipitaro valgayanti pitāmahāḥ. bhūmi-dātā kule jātaḥ sa nas trātā bhaviṣyati. bhūmiṁ yaḥ pratigr̥hnāti yaś ca bhūmiṁ prayacchati. Ubhau tau puṇya-karmāṇau niyataṁ svarga-gāminau. taḍāgānāṁ sahasreṇa vāja-peya-śatena ca. gavāṅ koṭi-pradānena bhūmi-hartāna śudhyati. suvarṇam ekaāṅ gām ekā bhūmer apy arddham aṅgulaṁ. haran narakam āyāti yāvad ābhūta-saṁplavaM. harate hārayed yas tu manda-vuddhis tamo-vr̥taḥ. sa vaddhovāruṇaiḥ pāśais tiryag-yonisu gacchati. sva-dattām para-dattām vā yo hareta vasundharāM. sa viṣṭhāyāṅ kr̥mir bhūtvā pitr̥bhiḥ saha pacyate. Ādityo varurṇo viṣṇu vrahmā somo hutāśanaḥ. śulpāṇis ca bhagavān abhinandanti bhūmidaM. sāmānyo 'yaṁ dharmma-setur nr̥pāṇāṁ kāle kāle pālanīyo bhavadbhiḥ. sarvān etān bhāvi naḥ pārthivendrān bhūyo bhūyo yācate rāmabhadraḥ. Iti kamala-dalāmvu-vindu-lolāṁ śriyam anucintya manuṣya-jīvittañ ca. sa-kalam idam udāhr̥tañ ca vuddhvā na hi puruṣaiḥ para-kīrttayo vilopyāḥ. yad vāṇāḥ pakṣapālī-pavana-raya-pariṣvaṅga-sandīpta-vidyud vahni-jvālā-samūhair anumita-jalada-vyūha-saṁcāra-līlāḥ. Udgacchanto ghanebhyas tad-anu ca sśikhayā gumphitān eka-tārā santāna-granthitās te katham api dharaṇī-pr̥ṣṭha-paryantam īyuḥ. tasyānta sthita-candra-sśekhara-pada-dvandvasya mandākinī toyād abhy-adhikādaraṁ dvija-padābhobhiḥ samabhyukṣitaḥ. vidyāyāṁ nija-veśmano jalanidhir lokānukampā-matir viśvārādhini śsandhivigraha-pade svāmi-priye jāgrati. Udghāṭya pratikumbhi-kumbha-pharulakantankaṁ tamauktika-śreṇibhiḥ kr̥tv ātho nija-deha-maṇḍana-vidhiṁ yad khaḍga-lekhā-naṭī. saṅgrāmāṅgaṇa-raṅga-bhūmisu muhuḥ svacchandato līlayā nr̥tyanti hr̥dayaṅgamā samabhavad vidveṣi-bhūmī-bhujāM. Asaunija-bhujāsśani-kṣapita-vairi-bhūbhr̥t-kulāo mahākṣapaṭalī yaśaḥ paṭala-kaumudī-candramāḥ. kalā-nivaha-janma-bhūr amr̥ta-candra-nāmā nidhiḥ samasta-guṇa-sampadām idam alīlikhac chāsanaM.

parama-māheśvara-mahārājādhirāja-śrīmad-indraratha-rāja-devasya pravarddhamāna-vijaya-rājye ṣaṣṭhe samvatsare kārttika-māsi śukla-pakṣa-dvitīyāyāṁ tithau likhitam idam yatrānkenāpi samvat 6 kārttika śudi 2 vijñāni vāherukeṇa Utkīrṇṇaṁ.

'gniśikhā-piśaṅgī 'gniśikṣā-piśaṅgī viṣabhañja° viṣam añja° gatavate 'stu 'stu is omitted in 's edition. °sphuradbhābhiḥ °sphurad ābhaiḥ proddīpita proddīpita karasphā° karaḥaiḥ sphā° sthāna-sthāna-gati- sthāna-rathāna-gati- 'har-patiḥ 'haḥ patiḥ 'har patiḥ pracāraM pracāram pracāraṁ mukura° makura° °valānāṅgaṇair °valaṅ gaṇair ambhaḥ °vair amambhaḥ °vair abhaḥ sagapāmuptīya te. samutpītate. yad vartti° yat vartti° °nīnānnavaḥ °nīnānnanvaḥnām ānvayaḥ vīthībhūtam vīdhībhūtam viditvaivāhūya viditv evāhūya vivasvantāaṁnanyaṁ vikavasvannīntaṁnanyaṁ śamayitum śamayetyitum avatāre avatāreiṇam For the meaning of the root √dhā with a locative case, see 452. °dhau °dhyau pavitari paṇitari valād ā° valād a° °lbhya-satyā° °lbha-satyā° prāabhūtām prābhūtām prāsūtām °līlāspadeau °līlāspade yo 'sāv indra° yośāv indra° °ratha ratho rathāṅga° rathāṅka° vikrāntir mahatī vikrāntim mahatīṁ nyasthādaraḥ nyanirasthādaraḥ The correction suggested by is unmetrical. svargan svargam vatsarājo nr̥pāo vatsarājoe nr̥pae yaĀgatya yaoĀgatya bhujādarpeṇa suggests with a question mark bhujāddarpeṇa. °patpyam bhuvo °patpyan bhuvo vaśasyā° vaśyasyā° āsādya se° āsādya stamyase The reading suggested by is unmetrical. dyapadhipaiḥ trairājyañ dyapattraidhipair taṁ rājyañ turaṅgakena turaṅgakeṇa turungakena yenātha yenāsya saghata-khallīkhaṇḍīya- sadyatakhallīkhaṇḍīya- Andharūpā- Andharūvā- pratyandha -rūpa- pratyandhā rūva- sa-jala-sthala sa-jala-sthala- sagarttosara cś catuḥ garttoṣara-catuḥ- bhaṭṭārikāyā bhaṭṭārikāyā valicaru- valicarū- saram tāmra- sarat tamram tāmra- asmadīyāa-dharma- asmadīyā dharma- anurodhāc ca sudattir anurodhacci svadattir sva-dattānāt sva-dattāt lokeāḥ loke prayacchati prayacchati pradānena hradānena śudhyati śudhyate ābhūta-saṁplavaM āhūta-saṁplavaM jīvittañ jīvinañ gumphitān gumbhitān -granthitās -granthilās -dvandvasya -dvandasya abhy-adhikādaraṁ dvi asyadhikādaradvi -priye -śriye su muhuḥ mu muhuḥ suggests reading bhūmiṣu mudā. nr̥tyanti nr̥tyantī

Pinākin (Śiva) tandis que les gens lui rapportaient la déviance du dharma sur terre et qu'ils mandaient sa personne, se rendit sur les lieux indiqués : "Que l'honorable Vivasvant aille sur terre sans délai en traversant le ciel pour l'apaiser et que l'adharma soit vaincu!

En présence de Śiva, il y consentit par ces mots "Je prendrai naissance dans une famille non guerrière et avec mon clan, j'accomplirai un grand miracle".

Parmi les fils de celui-ci, le magnanime d'entre eux, dévot de Maheśvara, l'aîné se concentra sur le bienheureux époux d'Ambikā pour sa descente sur terre.

Une fois le bienheureux devenu compatissant et une fois la lune devenue l'ornement de sa famille, à partir de la force de son père et de son intelligence, grâce à son dévouement, il obtint la faveur d'une royauté (semblable à celle) d'Indra.

Sur ordre de Śiva (donné d'un signe) de tête, Vivasvat naquit dans le monde des mortels en tant que fils de cette lignée, lui à la suprême fortune, sous le nom de Bhīma. Celui-ci obtint Durgā comme épouse, la première parmi les épouses et d'elle naquirent des fils, premiers parmi les fils.

Le premier à naître fut Indraratha, refuge de beauté, de valeur, de patience, de droiture, de libéralité, de compassion, de justesse, d'humilité, de détermination et d'honnêteté. Après lui, naquirent ensuite en tout point semblable à lui ces deux qui firent l'unique joie des villages par leurs excellentes qualités telles que le courage, d'abord Vaṅgaratha puis Śaṅkararatha.

Cet Indraratha, roi issu de la lignée lunaire, lui qui possède la force du disque (de Viṣṇu), grâce à l'affection de Dharmaratha, obtint la fortune du Kaliṅga. Il s'en saisit dans la bataille grâce à la force de son bras tenant à la main sa lance, hélàs, sa prouesse fut de déposer sa révérence lors du manque de moyens face à la puissance d'une multitude de soldats armés.

Lorsque le seigneur de la terre Dharma (Dharmaratha?) s'en alla au ciel, il entendit la rumeur selon laquelle le roi sa majesté Vatsarāja maltraitait ministres et sujets. Totalement habité de la fougue due à la fierté de son propre territoire, il partit du Kaliṅga et lui dont le comportement et le coeur ne sont que générosité, après s'être entretenu avec lui, il porta son attention sur Abhimanyu.

Apprenant que même Abhimanyu avait obtenu la souveraineté sur la terre de façon incorrecte sans l'accord de la lignée, il tua cet ennemi sur le champ de bataille. Après avoir réuni l'approbation des meilleurs des deux fois nés, grâce au cheval qui avait circulé à l'intérieur du royaume, il se saisit du triple royaume par ses chefs armés.

First published by in 1967 and then reedited by the same author in the Journal of the Asiatic Society, 8, pp.271-276 with only one plate as facsimiles and without line numbers. The text was reedited by in his appendix. The plates are currently preserved at the Archaeological Museum, Departments of History and Ancient Indian History Culture and Archaeology, Utkal University, Bhubaneswar (see 10-12). The photos are available here.

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