jyotsnā-sśāli-samr̥ddhi-bhuḥ kumudinī-hāsaika-sampādanā dhūrtto dhr̥jadhūrjaṭi-mauli-saudha-vasatiḥ pīyūsṣa-dhārā-gr̥haṁ. tārāntaḥpura-nāyako rati-pateḥ śastraikaśānṇopalaḥ kṣīrodārṇṇava-nandano vijayate devaḥ suddhādīdhitiḥ. Asyānvaye mahati sāndra-tamaḥ-kalaṅka vicchāya-dig-valaya-mārjjana-kūrcchakr̥cchrakasya. Utpedire sakala-sad-guṇa-janma-kandāḥ kundāvadāta-yaśaso jagatī-bhujas te. rājābhūj janamejayo'tha nr̥patir jāto yayātiḥ tataḥ śrīmān bhīmaratho 'bhavat tadanu cakṣmā-cakra-rakṣā-maṇiḥ. Aṣṭāsv eva dig-antareṣu vijaya-stambhāvali-cchadmanā hr̥cchalyāni diśa-bhujām api samāroptpyanta yair visphuṭaṁ. tasmād dharmmaratho manoratha-phalaṁ śītāṁśu-vaṁśa-śriyo nistriṁśaika-śsakhā śikhā-maṇir abhūsan niḥśeṣa-bhūmiī-bhujāḥM. yasmin dig-vijayāvatāriṇai pūrāvidveṣi-bhūmiībhujāaḥ prātiīṣṭhanta dig-antaraṁ tadanu ca sphītāś camū-reṇavaḥ. setūpānta-vanāntare himavataḥ paryanta-bhū-sīmani prāg-ambhodhi-taṭī-vaneṣu kaṭake pūrvvetara-kṣṃā-bhr̥taḥ yasyottāmyadaktaṁ pada-rāti-rāja-yuvatī-niḥśvāsa-jhañjhānila vyāsaṅga-svanad-antarāla-mukharair ggītaṁ yaśaḥ kiīcakaiḥ. bhrātā tasya vabhūvabhūtalapater bhūteśa-tulya-prabhaḥ prakhyātaḥṁ kṣiti-bhūṣaṇaḥ naghuṣa Ity urvviīpatīnāṁ patiḥ. yad-dor-daṇḍa-bhujaṅgamena vilasan-nistriṁśa-jihvā-bhr̥tā pītāsaus te paripanthi-pārthiva-camū-kaṇṭhāntare mārutāḥ. Atrāste kari-vr̥ndam unmadam iha prauḍho 'sti pañcānanaḥ santy etāsu jagad-druho giri-darī-kumbhīṣu kumbhīnaśsāḥ. snehād ity abhidhāya vr̥ddha-śavarī-varggeṇa vbaddhāśruṇā yad-vairi-pramadā-jano vanabhuvaḥ sañcāram adhyāpitaḥ. tasyānujo nata-samasta-sapatna-mauli -ratnāṁśumalita-supāda-saroja-rociḥ. vidyā-nidhiḥ pratinidhir madhusūdanasya jāto 'tha viśva-vijayī nr̥patir yayātiḥ. bhaṭair avaṣṭavbdham idaṁ narendraiḥ rāpṭṣṭra-dvayaṁ koṣsalam utkalañ ca. A-kaṇṭakaṁ sādhayataḥ sasamantād bhuja-dvayaṁ yasya kr̥tārtham āsīt. tasya tataḥ sukr̥ta-phalaṁ saphalīkr̥ta-loka-locanas tanayaḥ. samajani guṇaika-sīmāśrīmān uddyotakesarī nr̥patiḥ. bhakti-dūra-nata-kuntala-skhalan mallikā-kusuma-dāma-rājayaḥ. ḍhaukayanta Iva kīrtti-santatīr yaṁ praṇemur ahibhito mahiī-bhujaḥ. svasti śrī-yayāti-nagarāt. parama-māheśvara-parama-bhaṭṭāraka-mahārājādhirāja-parameśvara-soma-kula-tilaka-trikaliṅgādhipati-śrī-mahāśivagupta-rājadeva-pādānudhyāta. parama-māheśvara-parama-bhaṭṭāraka-mahārājādhirāja-parameśvara-soma-kula-tilaka-trikaliṅgādhipati-śrī-mahābhavagupta-rāja-devaḥ kuśalī. Oḍra-deśīya Airāvaṭṭa-maṇḍala-saṁ-sarāva-khaṇḍīya-kontalaṇḍā-grāmaḥ Etasminan natastaT kheaṇḍīya-vrāhma ṇānā-pūjya samāhartr̥-sannidhātr̥-niyuktādhikāri-dāṇḍapāśika-piśuna-vetrikāvarodha-jana-rājñī-rāṇaka-rājaputra. rājavallabha. bhogi-jana-pramukha-janapadān. samājñāpayati. viditam astu bhavatāṁ. yathāsmābhir ayaṁgrāmaḥ sa-garttoṣaro mahānadī Arddhaśrīstrotaḥ sametaś catuḥ-sīmā-vacchinnaḥ sāmramadhūkatālaprabhr̥ti nānāvr̥kṣaḥ sanidhiḥ sopanidhiḥ haritadaṇḍa-varavalāvanda. coṭāla. Andhāruvā. pratyandhāruvā. Adattā. padātijīva.AhidaṇḌ. Antarāvaḍḍi. vandhadaṇḌ. vijaya-vandāpanā. mārggaṇika-prabhr̥tibhaviṣyat-kara-sahitaḥ sa-pratīhāraḥ sarvvāabādhāvivarjitaḥ sarvvoparikarādāna-sahitaḥ tiīra-bhukti-maṇḍealiīya-palāsśa-grāma-vinirgatāya. marggya-gotrāya. tryārṣaya-pravarāya. Ṛgvedādhyāyine. bhaṭṭa-putra-vaṭaścara pautrāya bhaṭṭa-putra-vāmana-putrāya. bhaṭṭa-putra-śrī-śaṅkaśarmmaṇe. saliladhārā-puraḥsaraṁ Ām ācandrārkka-kṣiti-samakālopabhogārtthaṁmātā-pitror ātmanaś ca punṇyayasśobhi-vr̥ddhaye tāmvra-śāsanenākarīkr̥tyasampradattaḥ. Airāvaṭṭamaṇṭalasaṁsarāvakhaṇḍīya-lovākaraḍā-grāmaś catasya sodara-bhrātr̥-śrī-valabhadra. sśarmmaṇe Evaṁ sampradattaḥ. Ity avagatya samucita-karabhoga-bhāgādikam upanayadbhir bhavadbhiḥ sukhena prativastavyaM. svadeattir iyam asmadīya-dharmma-gauravād āsmad anurodhāc ca sva-dattir ivānupālanīyo. tathā coktaṁ dharmaśāstre. vahubhir vasudhā dattā rājabhiḥ sagarādibhiḥ. yasya yasya yadā bhūmis tasya tasya tadā phalaṁ. 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 vvaiṣnṇavī sūrya-sutāś ca gāvaḥ. yaḥ kāñcanaṁgāñ ca mahiīñ ca dadyād dattās trayas tena bhavanti lokāḥ. Āsphoṭayanti pitaro valgayanti pitāmahāḥ. bhūmi-dātā kule jātaḥ sa nas trātā bhavisṣyati. bhūmiṁ yaḥ pratigr̥hṇāti yaś ca bhūmiṁ prayacchati. Ubhau tau punṇya-karmmāṇau niyataṁ svargga-gāminau. taḍāgānāṁ sahasreṇa vāja-peya-śatena ca. gavāṁkoṭi-pradānena bhūmi-harttā nna śudhyati. sva-dattām para-dattām vā yohared vareta vasundharāṁ. sa viṣṭhāyāṁ kr̥mir bhūtvā pitr̥bhiḥ saha pacyate. gām ekaṁ suvarṇṇam ekāṁ vā bhūmer apy arddham aṅgulaṁ. haran narakam āyāti yāvad āhr̥bhūta-samplavaṁ. harate hārayed vyas tu manda-vuddhis tamo-vr̥taḥ. sa vaddho vāruṇaiḥ pāśais tiryag-yoniṁ sa gacchati. sāmānyo 'yaṁ dharmma-śsetur nr̥pāṇāṁ kāle kāle pālanīyo bhavadbhiḥ. sarvvān etān bhāvīinaḥ pārthivendrān bhūyo bhūyo yācate rāmabhadraḥ. Iti kamala-dalāmvu-vīindu-lolāṁ śriyam anucintya manuṣya-jīvitañ ca. sa-kalam idam udāhr̥taṁ ca vudvāddhvā na hīi puruṣaiḥ para-kīrttayo vīilopyāḥ. yat-kīrttir bhuvana-trayasya kuhare sśaśvattanī puūrṇṇayan mantreṇa cira-praṇāma-rahita-kṣoṇībhujo bhogīinaḥ. yad-dor-daṇḍa-bhavapratāpaśikṣīkhino nīistriṁsśa Utkale koṣsale deśe sa mahāsandhivigrahī. Aśvāṅgaṇagaṇādhāro rudradatta Iti śrutaḥ. mahākṣapaṭalādhyakṣaḥ śrī-mahad-dakṣaḥ satāṁmataḥ. Alīlīikhadidaṁ tāmvra -śāsanaṁ śatrusśāsanaḥM. mahārājādhirāja-parameśvara-śrīmad-uddyotakesari-rāja-devasya pravarddhamāna-vijayarājye caturthe samvatsare mārgga vadi daśamyāṁ. yatrāṅke samvata 4mārgga vadi 10 suvarṇṇa-vithi-vijñāni-vāheru-maṅgākābhyāṁ Utkīrṇṇam idaṁ.

samr̥ddhi° samuddhi° śastraikaśānṇopalaḥ śastrekr̥śānopphalaḥ mahati mahata° kūrcchakr̥cchrakasya kūrcchakasya kr̥cchar̥tkasya jagatī° jagatāṁ diśa-bhujām diśo-bhujām samāroptpyanta samāropṭpyanta yair visphu° pair viṣphu° °phalaṁ °phalaḥ nistriṁśaika° nitriṁśaika °bhūmiībhujāaḥ °bhūmiībhujāḥ prātiīṣṭhanta prātāptātha 'ntya° °tūpānta- °tuūpānta- °taṭī-vaneṣu °taṭā-vaniīṣu yasyottāmyadaktaṁ pada-rāti yasyotkampad° niḥśvāsa-jhañjhānila° niḥśvāsa-jhajhānilaiḥ °bhūṣaṇaḥ °bhūṣaṇa° °kaṇṭhāntare °kaṇṭhāntarie jagad-druho jagad-gr̥ho vaddhāśruṇā vaddhāśr̥ṇā °ratnāṁ śumalita-supāda° °ratnān suṁ śumalita-pāda° In note, reports the metrical problem and suggests reading sammilita°. In Somavamsin 31, the reading is °ratnātsumātsalita-pāda°. tasya tataḥ tasmāt tataḥ °kusuma-dāma-rājayaḥ °kusuma-rāja yaḥ ḍhaukayanta ḍhaukanta °santatīr yaṁ °santatīi yaḥ praṇemur ahibhito praṇiītyarahito °rāja-parameśvara° °rāja-rāja-parameśvara° Oḍra° Oḍiḍra° saṁ As indicated by , here saṁ is the contraction for saṁbaddha. Etasminan natastaT tasmiN tasthasthita vrāhma ṇānā° vrāhma ṇānāṁ sa-garttoṣaro sa-garttoṣiara° sāmramadhū° sīsumadhūu suggests that śiṁśāpa° is intended. nānāvr̥kṣaḥ nānāvr̥kṣa° suggests reading nānāvr̥kṣasahitaḥ. °ravalāvanda° °ravbalīvarndadda° coṭāla ciṭola vaṭaścara vateśvara °puraḥsaraṁ Ām āca° °puraḥsaraeṇa Āca° punṇya-yasśobhi-vr̥ddhaye punṇyāya siddhi-vr̥ddhaye saṁ As indicated by , here saṁ is the contraction for saṁbaddha. svadeattir sadeattir rājabhiḥ bahubhiḥ sva-dattānāt sva-dattāt ānantyaṁ ānantyaṁ sūrya° sūryya° pratigr̥hṇāti pratigahṇāti gām ekaṁ suvarṇṇam ekāṁ vā gām ekaṁ suvarṇṇam ekāṁ gām ekaṁ suvarṇṇam ekāṁ vā suggests in a note emending for metrical reasons gām ekaṁ svarṇṇam ekāṁ cā which is also correct. samplavaṁ samplavaḥ sa vaddho sauvbaddho pāśais tiryag° pāśaiḥ tīryyag° nr̥pāṇāṁ napāṇāṁ pālanīyo pālanīyaḥ rāmabhadraḥ rāmacandraḥ puūrṇṇayan parṇṇayan mantreṇa cira° mantriīṇaḥ sucira° As noticed by , it is better read mantreṇāticira° to meet the metrical requirements. °rahita° °rahitāḥ °kṣoṇībhujo kṣauṇībhujo bhogīinaḥ bhoginaḥ bhūmacchaṭā dūrastho 'pi manaṣyāmahaṁ rudradatta rudradatta Alīlīikhadidaṁ AṇalikhaviD śatrusśāsanaḥM śatr̥saśāsanaḥ

offers the translation edited by Pandit Binayaka Misra in JBORS, vol. XVII, part.1 (1930-31), pp.1-24.

The joyful luminous and nectar-rayed lord (Moon) -- who is skilful in causing lilies to laugh -- who rests on the mansion of the head of Dhūrjjaṭi -- who is the store of nectar streams -- who is the lord of the stars in the inner appartments -- who serves as point of arrow of the good archer love-god and who is the son of milk-ocean --

In this illustrious dynasty of the Moon, whose lustre dispels the spot of intense darkness covering the horizon, were born the enjoyers of the earth, who, like bulb sent forth all the good qualities, and whose fame was as white as kunda flower.

Janamejaya became king and then his son king Yayāti was floowed by Bhīmaratha, the ornament and the protectors of the earth. He (Bhīmaratha), through his frontier guards, built the pillars of victory on all sides beyond his kingdom, which served as glittering weapons piercing the heart of the possessors of the regions.

Dharmaratha, the son of the glory of the Lunar Race, the achiever of the desired object and the only friend of the sword, became the head-jewel of all the kings, when the hostile kings retreated to the extremity of the far-off country, being chased by his soldiers marching on digvijaya, in the course of which the dusts swelled.

THere was a king, other than mentioned before, at Kaṭaka in the countries, lying on the coast of eastern sea, extending from the Himālayas up to the forest adjoining the Setuvandha. His fame was chanted by the hollow bamboos, standing adjacent to (the palace of hostile kings), when they sounded, being struck with the high wind, exhaled in sigh by the trembling women of the enemies.

His brother Naghusha, the over lord of the country and the celebrated ornement of the earth, was as mighty as the lord of the animate beings.

His (Naghusha's) rod-like hand, being adorned with the tongue of (double edged) sword, resembled the snake when it took the air separated from the throat of enemy's soldiers (who are slain).

The old Śavara women, having suppressed the tears in order to teach how to wander in the forest, took pity on the female of his (Naghusha's) enemy and told them that there ar many ruttish elephants and there is also a strong lion having irrestible access all over the world and again there are huge snakes in the holes in the caves of the hills.

His (Naghusha's) younger brother Yayāti, the conqueror of the world, the representative of Madhusūdana and the ocean of learning, was elected as king of two countries - Kośala and Utkala - by the warrior chiefs. He (Yayāti- effectively repulsed the enemies. His lotus-like feet were radiant with the wreath of the rays of head-jewels of all the prostrate enemies and his hands acccomplished well his purpose on all sides.

Then, his son king Śrīmān Udyotakeśarī enjoys the rewards of good acts (of his father), brightens the world and possesses immense good qualities. He is never destitute of the leadership and his fame resembles the Malli flowers dorpped down from the hairs of the kings, who bow down in reverence from a long distance when offering the presents.

Hail! From Yayāyinagara, paramamāheśvara, paramabhaṭṭāraka, mahārājādhirāja, somakulatilaka and tr̥kaliṅgādhipati, śrī Mahāsivagupta - being in good health and having worshipped the Brāhmaṇas of Khaṇḍīya - intimates th orders :

Samāhatr̥ (collector of revenue), Sannidhātr̥ (treasury-officer), Niyuktādhikāri (officer in charge of the appointment department), Dāṇḍāpāśika (village-Chowkidar, now called Daṇḍuāsi), Piśuna Betrikā (cruel cane-holder, i.e. constable), Avarodhanajana (females residing in the harem), Rāṇī (Queen), Rāṇaka (tribal chief), Rājaputra (younger son of the king), Rājavallabha (favourite of the king), Bhogijana (village headman) and Janapadān (rural people), etc.

Be it known to you that the village Kontalaṇḍā, a part of Airvāṭṭa-Maṇḍala including half the bed og the Mahānadī, zith its boundaries and garttoshara (silted up tank and barren land) - with various trees, such as Śisu, Madhuka and Tāla - with mines and minerals, - with Hastidaṇḍa (the right of killing elephant), Baravalavanda, Chotāla, Andhāruvā, Pratyandharuvā, Adattā (rent - free land), Padātijīva (the holding of the soldiers), Ahidaṇḍa (the right of killing snake), Antarāvaḍḍi, Bandhadaṇḍa (power of conviction and punishment), Viyajavandāpanā (right of receiving present of welcome), Mārggaṇika (tax on ceremonial occasion of the king) - with all future taxes and cesses with the right of collecing all other additional taxes and with the right of confiscating the land - being exempted from encroachment - has been granted by the means of copperplate deed to Śaṅkara Śarmā, son of Vāmana and grandson of Chateśvara, an immigrant from Palāsa in Tīvabhukti - Maṇḍala The village Palāsa may be identified with the modern Palāsa in Srikakulam district and Tīrabhukti is a district of Kaliṅga as found in some early Gaṅga records (See Inscriptions of Orissa, vol. II). and a student of Ṛgveda, belonging to Gārgga gotra and to pravara of the three sages - to enjoy as long as the moon, sun and earth exist - for the increase of merit of self and the parents.

Again the village Lovākaraḍā in Khaṇḍīya in Airāvaṭṭa-Maṇḍala has been granted to his uterine brother Balabhadra Śarmmā.

Being aware of this, you should live with happiness, paying the rents and other share due to them.

This grant of mine sould be preserved as their own gift, by the future kings from a regard for religious laws and my own request.

It has been written in the scriptures ... (translation not quoted by )

The minister for war and peace of the Utkala and Kośala countries is Rudradatta by name, who is Asvaṅgaṇagaṇādhāra (?)

The able Mahākshapaṭalādhyaksha is Śatāmata, who knows to inscribe the copperplate grant and controls the enemies.

In the fourth year of the victorious reign of sovereign lord Śrīmān Udyotakeśarī. On the tenth day of the dark fortnight of the month of Mārggaśīrsha. This is the year which is in the figure. The 10th of dark fortnight of the month of Mārgga śīrsha. This is inscised by bith Bāheru and Maṅgakā, the goldsmiths.

Le dieu qui répand une lumière semblable à l'ambroisie (Soma) et qui est né du barattage de l'océan de lait, clair de lune synomyme de prospérité, ce coquin capable à lui seul de faire rire les lotus, lui dont le palais n'est autre que la chevelure de Dhūrjaṭi (Śiva), lui qui est à la tête d'un harem d'étoiles, qui sert de pierre à aiguiser pour les traits de l'époux de Rati (Kāma) a gagné son séjour dans l'océan de lait.

Dans son auguste lignée, celle de celui qui, par son expiation, a effacé de l'horizon du ciel sa tâche et qui transperce l'osbcurité toute entière, naquirent ces seigneurs de la terre, bulbes dont poussent toutes les qualités de la vertu, eux à la gloire aussi pure que la fleur blanche du jasmin.

D'abord le roi des rois Janamejaya, puis son fils Yayāti, après lui vint au monde l'illustre Bhīmaratha, le parangon de la protection de la souveraineté sur terre, puisqu'à l'intérieur des huit directions, il offrit une ouverture aux flèches pour qu'elles transpercent les coeurs même des gardiens des directions en cachant des colonnes (armées) fixes pour la victoire.

De lui naquit Dharmaratha, le fruit désiré pour la fortune de la lignée lunaire, parmi tous les protecteurs de la terre, il fut un joyau de tête, dont l'unique amie était une épée : son apparition lors de ses conquêtes fit autrefois déguerpir les rois ennemis de la frontière et après lui, s'élevait l'épaisse poussière (soulevée) par son armée.

À Kaṭaka, à la limite de la forêt bordant le Setu, de la frontière extrême de la terre jusqu'à l'Himālaya jusque dans les forêts qui longent la côte est, vivait un roi autre que le précédent mentionné, roi dont on dit que la gloire était chantée par les bambous résonnant dans les aires faisant entendre les bruissements du vent et de la pluie, semblables aux soupirs des femmes des rois réjouis de pouvoir honoré ses pieds.

Le frère de ce souverain de la terre, seigneur parmi les seigneurs de la terre, à la splendeur semblable à celle de Bhuteśa (Śiva) fut connu comme joyau de la terre sous le nom de Naghuṣa, de son bras tel un serpent sur un sceptre qui tenait son épée étincelante telle une langue fourchue, il ôta les souffles de la gorge des soldats de l'armée ennemie.

"En ces lieux, celui qui a cinq visages s'est installé avec une multitude d'éléphants en rut, ici-bas il est devenu adulte; les grands serpents ennemis du monde sont (désormais cachés) dans les cavités de ces montagnes et dans ces criches", voilà ce qu'expliqua un groupe de vieilles femmes Śavara par affection retenant leurs larmes aux femmes des ennemis qui s'en allaient se réfugier dans la forêt.

Son fils, le roi Yayāti, naquit tel un trésor de connaissance, image même du meutrieur de Madhu (Viṣṇu), conquérant universel, aux pieds duquel reposait l'éclat étincelant des joyaux de tête de tous ses rivaux réunis.

Une fois les deux régions du Kosala et d'Utkala conquises par les troupes de ses meilleurs hommes, par ce succès obtenu de ses deux bras, il eut totalement les mains libres.

De lui naquit un fils, un fruit de perfection, éclairant le monde de ses actes fructueux, l'illustre Uddyotakeśarin, sommité unique de qualités:

les grands rois s'approchant en rangs, telle une lignée de gloire, l'honorèrent de tous côtés et ressemblaient à des guirlandes vacillantes de jasmin lorsqu'ils s'inclinaient à distance par dévotion.

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