Anuṣṭubh
It was given with ablutions; it has been enjoyed three times; it has been protected by noble men : these acts of the kings of olden days never cease.
Upajāti
The sun and the moon, the wind and the fire, the sky, the earth, the waters, the heart and the spirit, and the day, and the night, and the two twilights, know man's deeds, [the act] of dharma.
This verse is found in the following testimonies:
Anuṣṭubh
Like the sun in the sky, they shine with energy, the men who offer earth for [sustaining] a fire established by a brahmin
Anuṣṭubh
Āditya, Varuṇa, Viṣṇu, Brahmā, Soma, Hutāśana, Śulpāṇis and the Lord rejoice the land-giver.
This stanza appears with the following modifications here:
Pitaraḥ, etc. See No. 4, note.Anuṣṭubh
Yama, Varuṇa, Vāyu, Śakra, Śukra, Br̥haspati, Candra, Āditya and the Grahas: they all rejoice in one who gives land!
Indravajrā
Gold is Agni's first born son, Earth Viṣṇu's wife and cows Sun's daughters; the one who gives gold, cows and land, the worlds belongs to him by these three kinds of gifts.
Sircar 1965 makes no mention that a variation of this verse can be read in the Vasiṣṭha Dharmasūtra, 28.16 :
Indravajrā
Gold is the firstborn of Fire; land is the daughter of Viṣṇu; and cows are the children of Sun. A man who gives gift of gold, land or cows obtains an eternal reward. (translation Olivelle 2000: 459)
According to Olivelle 2000: 346, the Vasiṣṭha Dharmasūtra represents a transitional phase from the prose Dharmasūtras to the verse Smṛtis. Olivelle (Olivelle 2000: 10) places Vasiṣṭha Dharmasūtra's composition close to the beginning of the common era or even in the first century CE.
Anuṣṭubh
O king, even after offering sacrifices such as the Agniṣṭoma etc, whose fees are substantial, one does not obtain the fruit (obtained) after giving earth.
Anuṣṭubh
Even after offering sacrifices such as the Agniṣṭoma etc, with substantial fees, one does not obtain the fruit (obtained) after giving earth.
Anuṣṭubh
Alas, o son of Raghu, the best of kings, during a life of seven kalpa I can’t see or hear the man who steals the gift for his own purpose.
Anuṣṭubh
Taxing a tax-exempt land is equal to the slaughter of ten million cows, but exempting a taxable resource from taxes allows us to reach the ultimate goal.
This stanza appears with the following modifications here:
Akara-kara-kāras=tu, etc. See No. 8‚ note. Akareṣu, etc. See No. 8, note.Anuṣṭubh
He who steals a land-gift will be born twelve times in darkness, ten times as a boar, a thousand times as a leper.
This stanza appears with the following modifications here:
Andhakaḥ, etc. See No. 9, note.Anuṣṭubh
Having considered that the fortune is as transient as a drop of water on a lotus petal, and having thought that all is an illustration, let the glorious acts made by others not be destroyed.
Anuṣṭubh
Anyone who is enriched by a gift that comes from someone else, or even from another gotra, is tainted with the great sins:
Anuṣṭubh
Sin committed in a foreign field disappears in a sacred field. Sin committed in a sacred field remains as a sticking plaster.
This stanza appears with the following modifications here:
Anityāni śarīrāṇi, etc. See No. 12, note.Anuṣṭubh
Amongst the sins committed in the past and in the future, [there are the cases when] the earth has been taken in an improper manner or taken in a good way has been stolen : [in both these cases] one burns during seven generations.
Anuṣṭubh
The one who has stolen what was given to his relatives is the worst and the most malevolent: as a dog, he will eat the vomits of others instead his own.
This stanza appears with the following modifications here:
Anyaiś ca charditaṁ, etc. See No. 14, note.Anuṣṭubh
The slayer of a cow or of a Brahman may perchance find atonement in the Ganges and other holy places; but in the case of appropriation of the possessions of gods and Brahmans there can be no atonement for men.
This stanza appears with the following modifications here:
Śiva-putro, etc. See No. 15, note. Aṣṭāviṁśati, etc. See No. 15, note.Anuṣṭubh
Whoever gives to a vipra even a small piece of land in his possession will rejoice in heaven for sixty thousand years.
Anuṣṭubh
Anuṣṭubh
Even in the unfit saṁsāra, protecting the glorious deeds made by another or by ourselves gives the double fruit in this life.
Vasantatilakā
Anuṣṭubh
The Fathers are applauding and the Grand-Fathers are hopping up and down [when they can say] ‘A giver of land is born within our lineage, sure, he will deliver us!'
This stanza appears with the following modifications here:
nandanti tasya pitaraḥ, etc. See No. 20, note. Ānandanti ca, etc. See No. 20, note.Anuṣṭubh
The fruit of thousand horse-sacrifices, that of thousand Vājapeya sacrifices, and of thousand solemn sacrifices of the soma pauṇḍarika are worth half that of a gift of land.
Anuṣṭubh
The long life, sons, the wealth, the felicity, the happiness, an indestructible royalty, the supremacy, the glory and the sky, it is what is obtained by a land-giver.
Anuṣṭubh
Land has been given by several kings beginning with Sagara. Whoever holds land at a given time, to him does the fruit belong
This stanza appears with the following modifications here:
Iyaṁ rāja-śatair-dattā, etc. Sec No. 23, note. manu-prabhr̥tibhir mānyaiḥ, etc. Sec No. 23, note. Rājabhir=bahubhir=dattā, etc. See No. 23, note. Yānti kālena, etc. See No. 23, note. Yas=tu pālayate, etc. See No. 23, note.Anuṣṭubh
What can I say? Here is a summary : health is short and wealth instable, but dharma remains in the two worlds.
Anuṣṭubh
Among the best sacrificial vessels, among the best holy places, among the best occasions, may the earth-gift be a way out of the infinite and deep ocean of rebirth !
Anuṣṭubh
In this world, there is no gift such as the gift of land. The land-giver obtains all his desires.
Anuṣṭubh
The land-giver, the pure one who orders a land-gift and the one who will protect it, all these men go to heaven.
Anuṣṭubh
There has never been and will never be a gift superior to the gift of land, nor has there ever been or will ever be a sin [superior] to the seizing of the same.
This stanza appears with the following modifications here:
Bhūmi-dāna-samaṁ dānaṁ na, etc. See No. 28, note.Anuṣṭubh
The one who receives a land and the one who offers a land, both of them are men with meritorious deeds who are surely going to heaven.
This stanza appears with the following modifications here:
Dātā ca preraka°, etc. See No. 29, note. Upadeśī ca dātā ca, etc. See No. 29, note.Vasantatilakā
The givers of earth rejoice in heaven, and alas, they fall, the lords who steal the earth, vile men, into the hell. Having observed this double and balancing fortune, may you work for the longevity desired by his Majesty !
This verse is quoted in the following inscriptions : Sirpur Plates of Śivagupta, Year 6, Sirpur Plates of Śivagupta, Year 11, Sirpur Plates of Śivagupta, Year 19, Sirpur Plates of Śivagupta, Year 37, Sirpur Plates of Śivagupta, Year 38, Sirpur Plates of Śivagupta, Year 46, Sirpur Plates of Śivagupta, Year 48, Sirpur Plates of Śivagupta, undated (presumably year 48 or later), Sirpur Plates of Śivagupta, Year 52, Sirpur Plates of Śivagupta, Year 55, Sirpur Plates of Śivagupta, undated (presumably year 55 or later), Sirpur Plates of Śivagupta, undated
Indravajrā
There is no better gift than the gift of earth and the preservation is better than the gift. By protecting the very well-granted earth all the kings starting with Nr̥ga have reached the triple heaven.
Anuṣṭubh
The man who enjoys the property of a Brahmin through (a breach of ) trust, he burns his family to the seventh generation and the man who enjoy it by force, (burns) ten ancestors and ten descendants !
Anuṣṭubh
The Vehicles and forces maintained with the wealth misappropriated from the brahmins break down at the time of battle like bunds made of sand.
Anuṣṭubh
Don’t think about the property of a brahmin, even if his vital breath is gone to his throat ! All the things burnt by fire grow up (again) but one thing burnt by a brahmin never grows again!
See the verse IX, lines 30-32 of Sātārā plates of Viṣṇuvardhana I.
Anuṣṭubh
Unsteady is the Whealth, as well as are the breaths and the youth of the life; indeed within the moving to and fro saṁsāra the only firm thing is dharma.
Vaṁśastha
Prosperity is unsteady, youth is shattered in an instant, life is a step away from death, yet this counts for little when it comes to achievement in the next world. Alas! that which works miracles for men requires effort!
Anuṣṭubh
Thus, the Moon and the Sun, the Earth, the enligthening Sky, the Wind, the Stars as well the Fire, along with the king of dharma,
This stanza appears with the following modifications here:
Tisraḥ sandhyā , etc. See No. 38.Anuṣṭubh
the three twilights, the three Vedas, the triad Gods, the three fires, ah ! during the night, all of these are known as the witnesses of the gift!
This stanza appears with the following modifications here:
Tisraḥ sandhyā , etc. See No. 38.Vasantatilakā
The purāṇas whose wisdom is undoubtful, tell that what is born from the protection is really superior to the gift, it is the best dharmic act among the dharmic ones! Hence, may that the earth be given to a twice born knowing the śruti and born in a very pious lineage and may your unique thought be to protect it !
this verse is found in Kauvatal Plates of Sudevarāja, Year 7, verse 1, lines 2v1-2v4; in Sāraṅgarh Plates of Sudevarāja (incomplete), verse 1; in Ṭhākurdīya Plates of Pravararāja, Year 3, verse 1; in Malhār Plates of Pravararāja, Year 3, verse 1; in Malhār Plates of Jayarāja, Year 5, verse 1; in Malhār Plates of Jayarāja, Year 9, verse 1; in Sirpur Plates of Sudevarāja, Year 7, verse 1; in Āraṅg Plates of Sudevarāja, Year 7, verse 1;
Anuṣṭubh
Bliss and misfortune are both the fruit of the gift and the protection. What's the point? After having left the sky, one falls again in the hell.
This stanza appears with the following modifications here:
Dānaṁ vā, etc. See No. 40, note. Rakṣā, etc. See No. 40, note.Anuṣṭubh
Between gift and preservation, preservation is better than gift : by gift one obtains Heaven but by preservation one never falls again.
Sircar 1965: page 182, note 6 mentions this stanza as a variation of best_0040. The bibliographic references given are Ep. Carn., Vol. VIII, Tl. No. 73; Ep. Carn., Vol. II, Nos., 253, 327; Vol. III, My. Nos. 7, 32;Ep. Ind., Vol. XIV, p. 104, text lines 103-105
Anuṣṭubh
He lives very high in the sky, the man who makes a gift as well as the one who authorizes it, He firmly cooks in the Raurava the one who steals a land or the one who contributes to this theft
Anuṣṭubh
Oh! Gladdener of your race! He that makes a gift on this earth blesses (his) ten generations past and future; and he that takes away (that which has been given) destroys ten generations past and future.
Anuṣṭubh
The man who gives (land) is blessed for ten (generations), the one withdrawing it destroys ten generations. Resuming a land already given drives someone to hells.
Indravajrā
The gifts which have been here granted by former princes producing virtue, wealth and fame are comparable to the remains of offerings to the gods. What good man could resume them? (translation EI24_12, p.217)
This stanza appears with the following modifications here:
Yān=īha dāridya°, etc. See No. 43, note. Yān=īha dattāni, etc. See No. 43, note.This verse can be read with slight variations in Peddāpurappāḍu plates (set 2) of Viṣṇuvardhana II (verse IV, lines 23-24).
Anuṣṭubh
If the property of divinity is destroyed and if the property of Brahmins is stolen, this property will cause the ruin of the family and the destruction of the soul.
Anuṣṭubh
Whoever takes advantage of the divinity's goods, whoever interferes in ritual activities or whoever blasphemes, will be reborn without a son.
This stanza appears with the following modifications here:
Deva-śāsana-loptāro, etc. See No. 45, note. Devasya, etc. See No. 45, note. Vipra-dravy-āpahartāro, etc. See No. 45, note. Vipra-grāme, etc. See No. 45, note. Vipra-grāmeṣu, etc. See No. 45, note. Yaṁ vināśayituṁ, etc. See No. 45, note. Yath-oktaiḥ pañcabhir=ghorair=mahā°, etc. Sec No. 45, note.Those who steal a gift given to Brahmin (brahmadeya) go to hell and suffer the five terrible fires of the great sins mentioned above.
This stanza is quoted in Akki-Ālūr (Kir̥ukuppuṭūra) Grant of Kr̥ṣṇavarman II, Year 15, lines 18-19.
Anuṣṭubh
Anyone who steals land once owned and belonging to gods or brahmins, is called a Brahmin murderer even if long dead.
Anuṣṭubh
He who desired a single yava (measure of a barley grain) from the god's property or a single tila (measure of a sesame grain) from a Brahmin's property, will go to hell and ruin his lineage.
Anuṣṭubh
Men who steal the properties of gods and Brahmins in this world, without fear of hell, because of their foolishness, burn in hell.
Anuṣṭubh
Through dharma grow kingship, glory and earth; thanks to dharma, the Fathers become satisfied; thanks to dharma, Gods are pleased.
This stanza appears with the following modifications here:
Tasmād=dharmaḥ, etc. See No. 50. Brāhmaṇebhyaḥ, etc. See No. 55, note.Anuṣṭubh
Therefore dharma done by oneself or by another should be protected with effort by the earth-ruler who wishes the two worlds.
This stanza appears with the following modifications here:
Tasmād=dharmaḥ, etc. See No. 50. Brāhmaṇebhyaḥ, etc. See No. 55, note.Anuṣṭubh
Thanks to dharma, the king Paijana enjoyed the earth for ever, and on the contrary, because of his adharma, Nahuṣa was precipitated into the underworld
Anuṣṭubh
Anuṣṭubh
The land given to brahmin (vipra) should not be enjoyed nor taken for taxes ; it is in this world the unique prosperous thing for all the kings.
Anuṣṭubh
Like a snakeskin, a simple gift of land frees us from a fault that would be worth a stay in hell for twenty-one generations.
Anuṣṭubh
The one who steals a single cow, one piece of gold or a half aṅgula of land will stay in hells up to the dissolution of the created things.
This stanza appears with the following modifications here:
gām ekāṁ ca, etc. See No. 55, note. gām ekāṁ ratnikā°, etc. See No. 55, note. gām ekāṁ svarṇa-raktmi, etc. See No. 55, note. hiraṇyam ekam, etc. See No. 55, note. Kanyām=ekām, etc. See No. 55, note. Suvarṇam=ekaṁ, etc. See No. 55, note.Anuṣṭubh
The specks of dust from earth are countable, so are the raindrops, but the fruits of dharma protection are immeasurable, even for the creator.
Anuṣṭubh
After approaching cows, land or a wife, after stealing one of his possessions and not returning it, once discovered, he is tainted with the murder of a Brahmin by the king.he is smeared by the sin of a brahmin's murder
Anuṣṭubh
The fruit that returns to the giver in sacred places such as Gayā, Godāvarī, the Ganges, Prayāga etc. is identical in every way to the protection of the earth.
Anuṣṭubh
Whoever destroys (this) is endued by this act with the murder of a cow and the murder of a Brahmin, as well as the murder of a child, the murder of a vipra and the murder of a sage
Anuṣṭubh
For those whose livelihood has been stolen, priests, donors, citizens who lament, as many as grains of dust fall their tears.
This stanza appears with the following modifications here:
Rājāno rāja-kulyāś=ca, etc. See No. 61.Anuṣṭubh
Kings, nobles of the court, as well as those without means, those who have seized the land of a Brahmin will burn in the Kumbhīpāka for as many years (as the number of tears shed).
This stanza appears with the following modifications here:
Rājāno rāja-kulyāś=ca, etc. See No. 61.Śālinī
Anuṣṭubh
This stanza appears with the following modifications here:
Yatra yogīśvaraḥ, etc. See No. 63, note.Anuṣṭubh
The foolish man who seizes or makes [a land] seized, covered by obscurity and bound by Varuṇa’s noose, he will be born again in an animal womb.
This stanza appears with the following modifications here:
Hareta, etc. See No. 64, note. Hartā hārayitā bhūmeḥ, etc. See No. 64, note.Anuṣṭubh
Anuṣṭubh
Poison kills the person who ingests it; fire is extinguished by water; the man whose fire is produced by wood from a Brahmin's property burns his entire family.
This stanza appears with the following modifications here:
Vanaṁ, etc. See No. 66, note.Anuṣṭubh
Anuṣṭubh
Anuṣṭubh
Anuṣṭubh
Puṣpitāgrā
Having considered that fortune and human life were as transient as a drop of water on a lotus petal, and having thought that the entire world is an illustration, let the glorious acts made by others not be destroyed by men.
This stanza appears with the following modifications here:
Taḍit-taraṅga-bahulām, etc. See No. 71, note.Anuṣṭubh
Anuṣṭubh
Anuṣṭubh
Anuṣṭubh
Anuṣṭubh
Anuṣṭubh
Anuṣṭubh
A man who gives a plot of land as a livelihood to a miserable, to someone become poor, to someone emaciated by his way of life, to someone who is dying, by this conduct, he becomes happy and obtains all his desires.
This stanza appears with the following modifications here:
Santarpayati dātāram, etc. See No. 78, note.A variation of this verse is found in the Mahābhārata 13.61.26 (GRETIL)
Anuṣṭubh
Anuṣṭubh
This stanza appears with the following modifications here:
Pañca paśv-anr̥te hanti, etc. See Nos. 80-81, note. Śāstreṣu, etc. See No. 15, note. Śatam=aśv-ānr̥te hanti, etc. Sec Nos. 80-81, note. hanti jātān=ajatāṁś=ca, etc. See No. 81.Anuṣṭubh
This stanza appears with the following modifications here:
Pañca paśv-anr̥te hanti, etc. See Nos. 80-81, note. Śāstreṣu, etc. See No. 15, note. Śatam=aśv-ānr̥te hanti, etc. Sec Nos. 80-81, note. hanti jātān=ajatāṁś=ca, etc. See No. 81.Anuṣṭubh
This stanza appears with the following modifications here:
Ek–āhany=api, etc. See No. 82, note.Anuṣṭubh
The man lost by sin, with his intoxicated soul, who steals men out of greed, will roast in the dreadful hell for countless kalpas
Anuṣṭubh
Men can survive a poison made of copper or stone, but in the three worlds no one can survive [a steal of] a brahmin property.
Anuṣṭubh
Have no doubt about the fruit of what is given by another, o sons of Pr̥thu, the fruit is eternal both for him who gives in person and for him who protects what is given by another.
Anuṣṭubh
Anuṣṭubh
Vasantatilakā
To the future kings on earth born in my lineage or born from another royal lineage, whose minds are deprived of sin and who protect this entire dharma of mine, I offer my respectful reverence.
Anuṣṭubh
Whatever king born in my lineage or in antoher lineage I attached to this act.
This stanza appears with the following modifications here:
mama vaṁśe, etc. Sec No. 90, note. mayi rājñi vyatikrānte, etc. See No. 90, note. para-dattāṁ sva-dattāṁ‚ etc. See No. 90, note. Asmin=vaṁśe, etc. See No. 90, note.Anuṣṭubh
Even for the greatest sins, there is forgiveness in the treatises, but for those who have stolen a gift made to the Brahmins, there is no forgiveness.
Anuṣṭubh
Anuṣṭubh
Indeed, Death's servants and their sticks, the frightful falls into the fire and Vāruṇa's terrifying laces don't come near the earth giver.
Anuṣṭubh
The one who does not give what has been promised or the one who steals what has been given, both are tormented by Varuṇa's nooses on Mr̥tyu's orders.
The variation of this verse is found in the Mahābhārata 13.61.72 (GRETIL)
Anuṣṭubh
Sircar 1965: note 1, 186 quotes this verse as a variation of the stanza best_st0064.
Anuṣṭubh
No gift is greater than the gift of land; nor is there a greater sin enjoined (on man) than (that of) resuming land (already given).
Anuṣṭubh
There is nothing like a gift of land; no master like a king; no dharma like truth; no treasure like a gift.
Anuṣṭubh
There is no knowledge without reward, no wealth without profit, so the sages say that there is only one gift in Kali Yuga.
Anuṣṭubh
They said that the poison is not poison, the property of a brahmin is also said to be a poison: the poison kills only one man while the (steal of) a brahmin property kills sons and grandsons !
This stanza appears with the following modifications here:
Aviṣaṁ viṣam=ity=āhu, etc. See No. 98, note. Brahma-svaṁ putra-pautraghnaṁ, etc. See No. 98, note. Brahma-svaṁ tu viṣam, etc. See No. 98, note. Deva-svaṁ tu viṣaṁ ghoram, etc. See No. 98, note.As mentioned by Sircar 1965, a variation of this verse can be read in the Baudhāyana Dharmasūtra, I.11.16 :
Anuṣṭubh
According to Olivelle 2000: 191, the book one and the first sixteen chapters of the book two belongs to the "proto-Baudhāyana". This author dates the composition of the Baudhāyana Dharmasūtra not before the middle of the second century BCE (Olivelle 2000: 10).
Upendravajrā
Anuṣṭubh
This stanza appears with the following modifications here:
Anudakeṣv=araṇyeṣu, etc. See No. 150, note.Anuṣṭubh
Anuṣṭubh
Anuṣṭubh
This stanza appears with the following modifications here:
Pūrva-dattāṁ tu, etc. See No. 103, note.A variation (not mentioned by Sircar 1965 can be read in the Mahābhārata 14.96.15*4.1107-1108 (GRETIL):
Anuṣṭubh
Anuṣṭubh
Anuṣṭubh
The tears of the unfortunate weeping and succumbing fall: when land is taken from Brahmins, it kills a family over three generations.
Anuṣṭubh
He who gives land furrowed by the plough together with seed and abounding with crop, abides in heaven so long as the sun continues to give light to the world. (EI24, p.217)
A variation of this stanza quoted by Sircar 1965 is found in the Mahābhārata 13.61.28 (GRETIL):
Anuṣṭubh
Anuṣṭubh
Indravajrā
For the good of the people the laws have been established. The wise one should keep them in justice. The reprobate who from avarice or delusion shall usurp, will promptly incur a painful hell down below. (translation EI24, p.217)
Anuṣṭubh
Anuṣṭubh
Anuṣṭubh
Anuṣṭubh
Anuṣṭubh
Anuṣṭubh
Anuṣṭubh
Anuṣṭubh
Śālinī
Rāmacandra begs repeatedly to all these future kings: "this bridge of Dharma which is common to all the kings, you always must protect it!".
This stanza appears with the following modifications here:
sāmānyo 'yaṁ dāna-dharmaḥ, etc. See No. 117, note. sarvān=etān, etc. See No. 117, note. sarvān=eva-=āgāminaḥ, etc. See No. 117, note. sarvān=eva prārthayaty=eṣa, etc. See No. 117, note. Bho rājānaḥ, etc. See No. 117, note. Dattvā bhūmiṁ, etc. See No. 117, note.Anuṣṭubh
This bridge of Dharma is common to all the kings on earth, so that it should always be protected by the noble lords.
Anuṣṭubh
A conch, a throne, an umbrella, the best horses and elephants are the flowers of land-donation, its fruit is the sky, o destroyer of strongholds!
This stanza appears with the following modifications here:
Siṁhāsanaṁ tathā chatraṁ, etc. See No 119, note. Dhavalāny=ātapatrāṇi, etc. See No. 119, note.A variation of this stanza quoted by Sircar 1965 is found in the Mahābhārata 13.61.86-87 (GRETIL):
Anuṣṭubh
Anuṣṭubh
A variation of this stanza is found in INSEI19_34
Anuṣṭubh
Anuṣṭubh
Anuṣṭubh
Anuṣṭubh
This stanza appears with the following modifications here:
A-saṅkheyāni varṣāṇi, etc. See No. 123, note.Anuṣṭubh
Anuṣṭubh
Anuṣṭubh
This stanza appears with the following modifications here:
satyaṁ c=aiva, etc. See No. 126, note. sapta-janm-āntareṇ=aiva, etc. See No. 126, note. Iṣṭaṁ dattaṁ, etc. See No. 126, note.Anuṣṭubh
The land-givers go where there are golden palaces and wish-fulfilling streams of whealth, in the abode of Apsaras and Gandharvas.
This verse can be read without variations in the Mahābhārata 13.61.47*341_01-02 (GRETIL).
Anuṣṭubh
Protecting the gift made by others is twice as meritorious as making a gift; One's own gift becomes fruitless by harming the gift made by others.
This stanza appears with the following modifications here:
Kharo dvādaśa, etc. See No 128, note.Anuṣṭubh
Whoever steals land given by himself or by another to a vipra or a god will be born in an injurious condition for millions and millions of years
Anuṣṭubh
Anuṣṭubh
The men who protect a land given by himself or by another, will stay happy in the world of Rudra during thousand millions of years.
Anuṣṭubh
O Yudhiṣṭhira, you must carefully protect land that has been given by yourself or by others to the brahmins, preservation is even better than giving a land.
This stanza appears with the following modifications here:
pūrva–dattāṁ dvijātibhyo, etc. See No. 131, note. pūrva–dattāṁ narendraiś=ca, etc. See No. 131, note. Prāg-dattāṁ bhūmiṁ viprebhyo, etc. See 131, note.Anuṣṭubh
The one who would steal land given by himself or another becomes a worm in excrement and is cooked with his ancestors.
This stanza appears with the following modifications here:
sarva-sasya–samr̥ddhāṁ, etc. See No. 132, note. Aṅgam=ekam, etc. See No. 132, note.Sircar 1965 makes no mention that a variation of this verse can be read in the Baudhāyana Dharmasūtra, II.2.26 :
Anuṣṭubh
If a man uses sesame for any purpose other than eating, anointing, and giving as a gift, reborn as a worm, he will plunge into a pile of a dog sheet together with his ancestors. (translation Olivelle 2000: 249)
According to Olivelle 2000: 191, the book one and the first sixteen chapters of the book two belongs to the "proto-Baudhāyana". This author dates the composition of the Baudhāyana Dharmasūtra not before the middle of the second century BCE (Olivelle 2000: 10).
The stanza found in the Baudhāyana Dharmasūtra can also be read with minor variations in the Mahābhārata 14.96.15*004_2381-2382:
Anuṣṭubh
A variation of this stanza is found in the Mahābhārata 14.96.15*004_1109-1110 (GRETIL):
Anuṣṭubh
Anuṣṭubh
Sircar's reference : Narasimhaswami 1955–1956 which corresponds to Koṇeki grant of Viṣṇuvardhana II
Occurences found in the DHARMA database:
He who would seize land, whether given by himself or by another, imbibes the sin of the slayer of a hundred thousand cows.
Anuṣṭubh
Sircar's reference : CII vol III pp. 238, 247
Occurences found in the DHARMA database:
Anuṣṭubh
Sircar's reference : CII, Vol. III, p. 289 + INSTelugu00091 + INSVengiCalukya00054
Occurences found in the DHARMA database :
Anuṣṭubh
This stanza appears with the following modifications here:
sva-dattā duhitā, etc. See No 133, note. sva-dattā medinī, etc. See No. 133, note. Mad-dattā putrikā jneyā, etc. See No. 133, note.Anuṣṭubh
Anuṣṭubh
It is possible (i.e. easy) to give away what is yours, [even if it is] a great thing; [but] it is hard to preserve the property of another. [When it comes to] the question, “donation or preservation [of previous grants]?”—[the answer is that] preservation is superior to donation.
This stanza is found in Bannahaḷḷi Grant of Kr̥ṣṇavarman II, Year 7, lines 22-23. See Kielhorn 1900–1901: s.v. B, 16–20
Puṣpitāgrā
Anuṣṭubh
Neither thousands of tank consecrations, neither hundreds of Vājapeya sacrifices, nor millions of cow-gifts could purify a land-stealer.
This stanza appears with the following modifications here:
Saṣṭiṁ varṣa°, etc. See No. 137, note. Taṭākānām, etc. See No. 137, note. Vāpī-kūpa°, etc. See No. 137, note. Ārāmāṇāṁ sahasreṇa, etc. See No. 137, note. Aśvamedha-sahasreṇa, etc See No. 137, note.Śikhariṇī
Anuṣṭubh
No such merit is generated for us kings when we give land, as that which occurs when we protect the foundation of another.
See the verse VII, lines 28-29 of Sātārā plates of Viṣṇuvardhana I.
Anuṣṭubh
Anuṣṭubh
Sircar 1965 makes no mention that a variation of this verse can be read in the Vasiṣṭha Dharmasūtra, 29.19 :
Anuṣṭubh
Three, they say, are super-gifts: cows, land and knowledge. The gift of knowledge is superior to all gifts and surpasses even those super-gifts. (translation Olivelle 2000: 461)
According to Olivelle 2000: 346, the Vasiṣṭha Dharmasūtra represents a transitional phase from the prose Dharmasūtras to the verse Smṛtis. Olivelle (Olivelle 2000: 10) places Vasiṣṭha Dharmasūtra's composition close to the beginning of the common era or even in the first century CE.
Anuṣṭubh
This stanza appears with the following modifications here:
Vāk–dattaṁ ca, etc. See No. 143, note.Anuṣṭubh
Anuṣṭubh
The one who gives water obtains satisfaction, the one who gives food an eternal bliss, the one who offers sesame seeds is fulfilled with the wished descendance, like the one who gives a lamp, o best of the Kurus, the one who gives land obtains all including a long life.
Vasantatilakā
This sovereignty of the earth totters like the wind and the clouds; the enjoyment of realm is sweet but for an instant; the breath of man is like a drop of water on the tip of a blade of grass. Only religious merit is the friend on the journey to the other world. (translation EI24_12 p.217)
Anuṣṭubh
Vasantatilakā
Anuṣṭubh
That one who takes away that which has been sanctioned (aṅkita) by (a royal) decree (śāsana) incurs the fate of one who murders his lord, cows, Brahmins, children, women or ascetics.
This stanza appears with the following modifications here:
Toya-hīneṣv=araṇyeṣu, etc. See No. 149, note. Nighnatāṁ, etc. See No. 149, note.This verse occurs in Peddāpurappāḍu plates (set 2) of Viṣṇuvardhana II (verse III, lines 22-23).
Anuṣṭubh
Those who steal ancient gifts are reborn as black serpents dwelling in hollow tress in the dried up forests of the Vindhya mountains.
This stanza appears with the following modifications here:
Vāri-hīneṣv=araṇyeṣu, etc. See No. 150, note. A-pānīyeṣv=araṇyeṣu, etc. See No. 150, note. Bhūṣv=aṭavīṣv=atoyāsu, etc. See No. 150, note. Nirjale prāntare, etc See No. 150, note. Nirjane prāntare, etc. See No. 150, note.Anuṣṭubh
The man who, even in mind, approves a deed endowed with Dharma, he increases according to which has been given (yaṭheṣṭena) as the moon during the bright fortnight.
Anuṣṭubh
Vasantatilakā
Anuṣṭubh
Anuṣṭubh
As the growth of the moon increases day by day, so the gift of the earth prospers harvest after harvest.
As indicated by Sircar 1965: note 5, 200, this stanza can be read in the Mahābhārata 13.61.30 (GRETIL) without variation. It can also be read with slight variations in the Mahābhārata 13.134.57*015_3329-3330 (GRETIL):
Anuṣṭubh
Anuṣṭubh
As a mother makes her son grow by her milk, O kings, so the earth by all its qualities will make its donor prosper.
This stanza appears with the following modifications here:
Yathā sva-putraṁ, etc. See No. 156.14,096.015d@004_1097
Anuṣṭubh
Anuṣṭubh
Anuṣṭubh
A miserly man, whatever the sins he has committed, is purified by a gift of land, even measuring the size of a gocarman (literally a cow’s skin, here it is a unit of measurement).
Sircar 1965 makes no mention that a variation of this verse can be read in the Vasiṣṭha Dharmasūtra, 29.16 :
Anuṣṭubh
Whatever sin a man may have committed under the pressure of his occupation, he is cleansed from all that by giving a piece of land even small as a "cow's hide". (translation Olivelle 2000: 461)
According to Olivelle 2000: 346, the Vasiṣṭha Dharmasūtra represents a transitional phase from the prose Dharmasūtras to the verse Smṛtis. Olivelle (Olivelle 2000: 10) places Vasiṣṭha Dharmasūtra's composition close to the beginning of the common era or even in the first century CE.
Anuṣṭubh
[The donor] will sejourn in the world of Rudra during thousands of yugas, as long as the given land remains undivided and very propitious.
Anuṣṭubh
Anuṣṭubh
Indravajrā
Anuṣṭubh
Anuṣṭubh
Manu said: "He will be born twelve times as an ass, eight times as a hog, seventy times as a dog".
This stanza is quoted by Sircar in the note of the stanza 128 but it seems to be a variation of best_st0009. What is interesting here is that the authorship of the sentence is included in the stanza. Source : Epigraphia Carnatica, XII, Gubbi Taluq, n°34, pp.42-44 : At Yiḍagūtru (Chiṭṭanahaḷḷi hobli) on a stone in the varadah of the Īśvara temple
Anuṣṭubh
It is the Lord of All Beings who, in order to preserve Brahmanic wealth, takes birth on earth as a Brahmin being born.
This stanza is inserted within a group of well-known benedictory and imprecatory stanzas in Ciṁbuluru plates of Vijayāditya III (DHARMA_INSVengiCalukya00062)
Anuṣṭubh
A man who objects to the vipra in a copper plate, would be sick, diminished without will, whose life expectancy is reduced, defeated by his enemies !
See DHARMA_INSSomavamsin00021
Anuṣṭubh
Hear the fruit of the sin of that man who seizes His property: it exceeds thousands of Brahmin-murders and cow-slaughters.
See Ciṁbuluru plates of Vijayāditya III (INSVengiCalukya00062)
Anuṣṭubh
He who would would say “No, you give me, me” to one who says “Give me, give” i.e. to a Brahmin—that embodied being will not be able to say “Give” when he takes birth in another body.
The stanza is rather corrupted and reconstructed by Daniel Balogh in his edition of the plate (see Ciṁbuluru plates of Vijayāditya III (INSVengiCalukya00062), in particular the note ).
Anuṣṭubh
Who indeed would act in breach of moral duty (dharma) for the sake of the body, which seems to be full of pain and malady, and which will decay today or tomorrow?
See Ciṁbuluru plates of Vijayāditya III (INSVengiCalukya00062)
Upajāti
Men who take away the offerings for him, should be punished here by the king and in the other world by Yama; but those who protect them, may they go to the auspicious abode of Śiva.
See South and North doorjambs of East door of the Southern tower of the first row of Prasat Lolei (K. 327), 815 Śaka (INSCIK00327)
Vasantatilakā
Oh! Dharma! A (learned) man must render protection to the deeds of others. Indeed (there are) the feet acquired by (i.e., on which stands) great fame. The world was all created by Dhātr̥, still kings desirous of merits protect the earth.
Anuṣṭubh
The ancestors who reside in the Pitr̥loka and the gods who dwell in the Devaloka, fully satisfy the land-giver, O thou who art the best among born beings.
This verse is quoted as a parallel of the stanza 4 by Sircar 1965. The source he quotes is Epigraphia Indica, Vol XII, p. 97, lines 28-29, but there must be an error in this reference, since these pages reproduce tables on the planets and not the text of an inscription. The pādas cd are found in the Purshottampuri Plates of Ramachandra, Saka 1232, lines125-126 (see Mirashi 1939–1940).