Pāṭṇā plates of Mahāśivagupta Yayāti year 8 EpiDoc Encoding Amandine Wattelier-Bricout intellectual authorship of edition Amandine Wattelier-Bricout DHARMA Berlin DHARMA_INSSomavamsin00022

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 Addition of the correspondances of the final stanzas according to Sircar's list Implementation of some persName-tags without reference numbers Creation of the file

Oṁ svasti. śrī-viniīta-pūurāt kaṭakāt parama-māhesśvara-parama-bhaṭṭāraka-mahārājādhirāja-śrī-mahābhavagupta-rāja-deva-pādānūudhyāyīparama-māhesśvara-parama-bhaṭṭāraka-mahārājādhirāja-paramesśvara-soma-kūula-tilaka-trikaliṅgādhipati-śrī-mahāsśivagūupta-rāja-devaḥ kūusśalīḥ. kosśala-deśe. sanulāviṣayoya-talakaj jagrāmasambandhīturadāśānarīya nadī sameta-bhūmiś catusśīmayākṣipreptavataḥbrāhmaṇān sampūjya catadviṣayīyaniṣiddha cāṭabhaṭapraveśakasya. gotrayakaśyapāvatsānaidhruvapravarāya. vādajaśena madhyandina śaākhādhyayīine. mādhvīlavinirgatāyakosalajalajaḍḍavāstavyāya. śrīkāmadevanāmne. harṣanaptre narasiṁhasutāyasaliladhārāpūuraḥsaramācandratārārkkakṣitisamakālopabhogārthaṁ mātāpitror ātmanaś ca puṇyayaśo 'bhivgaddhaye tāmraśāsanenākarīkr̥tya pratipādīita Ity avagatya yathā dīyamāna karahiraṇya bhogabhāgādikaṁ dadadbhīiḥ bhavadbhiḥ sukhena prativastavyam iti. bhāvibhiś ca bhūpatibhir dantttir iyam asmadīyā dharmmāagauravādasmadanurodhāc ca svadantttir ivānupālanīyā. tathā coktaṁ dharmmaśāstre.

vahubhir vvasudhā dattā rājabhiḥ sagarādibhiḥ. yasya yasya yadā bhūmis tasya tasya tadā phalaḥṁ. mā bhūd a-phala-sśaṅkā vaḥ para-datteti pārthivāṁḥ. sva-dattāānāt phalam ānantyaṁ padara-dattānupālane. Āsphoṭayanti pitaro valgayanti pitāmahāḥ. bhūmi-dātā kulejātaḥ sa nas trātā bhaviṣyati. ṣaṣṭhiṣṭiṁ varṣasahasrāṇi svargge modati bhūmidaḥ. Ākṣeptā cānumantā ca dvau tau narakāvāsinau. Agner apatyaṁ prathamaṁ suvarṇṇaṁ bhūr vvaiṣṇavī sūrya-sutāsś ca gāvaḥ. yaḥ kāñcanaṅ gāṁ ca mahīñ ca dadyād dattās trayas tena bhavanti lokāḥ. bhūmiṁ yaḥ pratigr̥hṇāti yaś ca bhūmiṁ prayacchati. Ubhau tau puṇya-karmmāṇau niyataṁ svargga-gāminau. taḍāgānāṁ sahasreṇa vāja-peya-sśatena ca. gavāṁ koṭi-pradānena bhūmi-harttā na sśudhyati. haratie hārayed yas tu manda-vuddhis tamo-vr̥taḥ. sa vaddho vāruṇaiḥ pāsśais tiryag-yoniṁ sa gacchati. sūuvarṇṇam ekāṁ gām ekāṁ vā bhūmer apy arddham aṅgulaṁ. haran narakam āyāti yāvad ābhūtia-saṁplavaṁ. sva-dattām para-dattām vā yo hareta vasundharāṁ. sa viṣṭhāyāṁ kr̥mir bhūtvā pitr̥bhiḥ saha pacyate. Ādityo varuṇo viṣṇuḥ vrahmā somo hutāsśanaḥ. sśulpāṇis tu bhagavān abhinandanti bhūmidaḥM. sāmānyo 'yanṁ dharmma-setur nr̥pāṇāṁ kāle kāle pālanīyo bhavadbhiḥ. sarvaān etāna bhaāvinaḥ pārthivendādrāN bhūyo bhūyo yācate rāmabhadraḥ. Iti kamala-dalāmbu-vindu-lolāṁ śriyam anucintya manuṣya-jīvitañ ca. sa-kalam idam udāhr̥tañ ca vuddhvā na hi puruṣaiḥ para-kīrttayo vilopyāḥ.

parama-māheśvara-paramabhaṭṭāraka-mahārājādhirāja-paramesśvara-soma-kula-tilaka-trikaliṅgādhipati-śrīmad-yayāti-deva-rājasya vijayarājye sāmvatsarāṣṭame maārggaśiramāse śuklapakṣe trayodasyāmaṅke samvaT 8mārgga śudi 13 likhitam idaṁ tāmraśāsanaṁ mahāsandhivigrahi rāṇakadhāradattasmāsyāvagatena Uthītāsanī śrī Ucchavaṇnāgasa rmpaṇāllavasutena. Utkīrṇṇaṁ vijñānī mādhavena vāsusuteneti.

sambedo jalaja-parṇṇaja-laṁbhā jīvitaṁ maraṇa-santata-sasthaṁ. bhoga-muktīratināṁpravilokyāḥ kīrttayo nr̥patibhir na vilopyā

Itiḥ.

so bhū-nr̥paḥ soma-kulāvbja-bhānuḥ svabhāvatuṅgo nija-pauuruṣeṇa. yaḥ kosśalā-pālana-kaumudindu vijitya caucaidyānbitatāna lakṣmīṁ. rāmāharāścedipa paddha ṭāN sa bhaṭṭapeḍi prabhr̥tiN muṇḍaṁ nihaṇyāhita śarvva-rāmañ sa lakṣmaṇo rāma Ivāptasetuḥ. tasmāta suto viṣṇur ivājaneṣu sa durga-rājaṁ mbīvighaṭa-pralāpaṁ tr̥ṇāya ca Icaidhyaṁ vata manyamāno dagdhāṁ ḍahālā vijanīñ cakāra.

He, who shines as bright as the sun in the Soma-kula, compared with the lotus flower, is naturally high (svabhāvatuṅga) for his prowess. His reign in the Kośala country is as pleasant as the sweet beams of the full-moon, and he acquired the goddess of wealth (Lakṣmī) by defeating the Cedis.

This verse renders two meanings, viz. one referring to Rāmacandra (of the Rāmāyaṇa age) and the other referring to the king of Cedis (Lakṣmaṇa) Rāmacandra entered into the forest with his brother Lakṣmaṇa by tying jaṭā on his head, by losing his wife Sītā (Lakṣmī), by considering Virādha (a giant of that name) to be his enemy, and arrived at a far of place in South Asia named Setu, near Rāmeśvara (Sarvarāma).So also, the king of Cedi (Lakṣmaṇa) tied jaṭā on his head like on ascetic and entered into the jungle in the fear od the Somavaṁśin king, Svabhāvatuṅga. He (Lakṣmaṇa) also considered Bhaṭṭapeḍi and other Virādhas (the arboriginals) as the enemies, (for which reason) he lost his Lakṣmī or the kingdom and wealth and went to the far south where he took shelter in a Śaivakṣetra (sarvvārāma)

His (Svabhāvatuṅga's) son was born like the Viṣṇu, and, having valued the turbulant Caidyas (the kings of Cedi) or Durgarāja nothing more than mere straw, burnt that country, ruining it to desolation. Svabhāvatuṅga's son has been compared with the divine Viṣṇu who killed the epic - Caidya or Śiśupāla in the Rājasūya-yajña, performed by Yudhiṣṭhira.

The set is preserved in the Odisha State Museum. The photos are available here.

H6-714-16 167-175 XIII226-231 19 952 126-128 24255