Bālijhari plates of Mahābhavagupta Uddyotakeśarin year 4

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Current Version:  draft, 2026-03-21Z

Editor:   Amandine Wattelier-Bricout.

DHARMA Identifier: INSSomavamsin00015

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Layout: -78 lines are observed/preserved on the artifact.

Edition

²⁹svasti śrī-yayāti-nagarāt| parama-māheśvara-pa⟨ra⟩ma-bhaṭṭāraka-mahārājādhi-
³⁰rāja-parameśvara-soma-kula-tilaka-trikaliṅgādhipati-śrī-mahāśivagu-
³¹pta^👤-rājadeva-pādānudhyāta| parama-māheśvara-parama-bhaṭṭāraka-mahā-
³²rājādhirāja-parameśvara-soma-kula-tilaka-trikaliṅgādhipati-śrī-mahā-
³³bhavagupta^👤-rāja-devaḥ kuśalī| Oḍra-deśīya Airāvaṭṭa-maṇḍala-saṁ-sa-
³⁴rāva-khaṇḍīya-kontalaṇḍā-grāma⟨ḥ⟩ Etasmi¿na?⟨n na⟩tasta⟨T⟩ kh¿e?⟨a⟩ṇḍīya-vrāhma -
^{⎘ plate 2v 35}ṇānā-pūjya samāhartr̥-sannidhātr̥-niyuktādhikāri-dāṇḍapāśika-piśu-
³⁶na-vetrikāvarodha-jana-rājñī-rāṇaka-rājaputra{|} rājavallabha{|} bhogi-jana-pra-
³⁷mukha-janapadān{|} samājñāpayati⟨.⟩ viditam astu bhavatāṁ| yathāsmābhir ayaṁ
³⁸grāmaḥ sa-garttoṣaro mahānadī Arddha¿śrī?⟨stro⟩taḥ sameta⟨ś⟩ catuḥ-sīmā-vacchi-
³⁹nnaḥ sāmramadhūkatālaprabhr̥ti nānāvr̥kṣaḥ sanidhiḥ sopanidhiḥ haritadaṇḍa-va-
⁴⁰ravalāvanda{|} coṭāla{|} Andhāruvā{|} pratyandhāruvā{|} Adattā{|} padātijīva{|}
⁴¹AhidaṇḌ{|} Antarāvaḍḍi{|} vandhadaṇḌ{|} vijaya-vandāpanā{|} mārggaṇika-prabhr̥ti-
⁴²bhaviṣyat-kara-sahitaḥ sa-pratīhāraḥ sarvv¿ā?⟨a⟩⟨bā⟩dhā⟨vivar⟩jitaḥ sarvvoparikarādāna-sa-
⁴³hitaḥ t¿i?⟨ī⟩ra-bhukti-maṇḍ¿e?⟨a⟩l¿i?⟨ī⟩ya-palā¿s?⟨ś⟩a-grāma-vinirgatāya{|} margg⟨y⟩a-go-
⁴⁴trāya{|} tr⟨y⟩ārṣaya-pravarāya{|} Ṛgvedādhyāyine{|} bhaṭṭa-putra-vaṭaścara pau-
⁴⁵trāya bhaṭṭa-putra-vāmana-putrāya{|} bhaṭṭa-putra-śrī-śaṅkaśarmma-
⁴⁶ṇe{|} saliladhārā-puraḥsara¿ṁ Ā?⟨m ā⟩candrārkka-kṣiti-samakālopabhogārtthaṁ
⁴⁷mātā-pitror ātmanaś ca pu¿n?⟨ṇ⟩yaya¿s?⟨ś⟩obhi-vr̥ddhaye tām{v}ra-śāsanenākarīkr̥tya
⁴⁸sampradattaḥ⟨.⟩ Airāvaṭṭamaṇṭalasaṁsarāvakhaṇḍīya-lovākaraḍā-grāmaś ca
⁴⁹tasya sodara-bhrātr̥-śrī-valabhadra{|} ¿s?⟨ś⟩armmaṇe Evaṁ sampradattaḥ{|} Ity avaga-
⁵⁰tya samucita-karabhoga-bhāgādikam upanayadbhir bhavadbhiḥ sukhena prativasta-
⁵¹vya⟨M⟩⟨.⟩ s⟨v⟩ad¿e?⟨a⟩ttir iyam asmadīya-dharmma-gauravād āsmad anurodhāc ca sva-dattir ivā-
⁵²nupālanīyo| tathā coktaṁ dharmaśāstre⟨.⟩

mahārājādhirāja-para-
⁷⁵meśvara-śrīmad-uddyotakesari^👤-rāja-devasya pravarddhamāna-vijaya-
⁷⁶rājye caturthe samva⟨tsa⟩re mārgga vadi daśamyāṁ| yatrāṅke samvat{a} 4
⁷⁷mārgga vadi 10 suvarṇṇa-vithi-vijñāni-vāheru^👤-maṅgākā^👤bhyāṁ Utkī⟨rṇṇa⟩-
⁷⁸m idaṁ|

Apparatus

¹ samr̥ddhi° S ◇ samuddhi° R
³ śastraikaśā¿n?⟨ṇ⟩opalaḥ S ◇ śastrekr̥śāno¿p?⟨ph⟩alaḥ R
⁴ mahati S ◇ mahata° R
⁵ ¿kūrccha?⟨kr̥cchra⟩kasya ◇ kūrcchakasya S; k¿r̥ccha?⟨r̥t⟩kasya R
⁶ jagatī° S ◇ jagatāṁ R
⁹ diśa-bhu⟨jā⟩m S ◇ diśo-bhu⟨jā⟩m R — ⁹ samāro¿pt?⟨py⟩⟨anta⟩ S ◇ samāro¿pṭ?⟨py⟩⟨anta⟩ R — ⁹ yai⟨r⟩ visphu° S ◇ pai⟨r⟩ viṣphu° R
¹⁰ °phala⟨ṁ⟩ S ◇ °phala⟨ḥ⟩ R — ¹⁰ ni⟨s⟩triṁśaika° ◇ nitriṁśaika R S
¹² °bhūm¿i?⟨ī⟩bhuj¿ā? S ◇ °bhūm¿i?⟨ī⟩bhujāḥ R — ¹² prāt¿i?⟨ī⟩⟨ṣ⟩ṭhanta S ◇ prā¿tā?⟨ptā⟩tha ’ntya° R
¹³ °tūpānta- S ◇ °t¿u?⟨ū⟩pānta- R — ¹³ °taṭī-vaneṣu S ◇ °taṭā-van¿i?⟨ī⟩ṣu R
¹⁴ yasyo¿ttāmyada?⟨ktaṁ pada⟩-rāti S ◇ yasyotkampad° R — ¹⁴ ni⟨ḥ⟩śvāsa-jhañjhānila° S ◇ niḥśvāsa-jhajhānilaiḥ R
¹⁵ °bhūṣaṇa⟨ḥ⟩ R ◇ °bhūṣaṇa° S
¹⁸ °kaṇṭhāntare S ◇ °kaṇṭhāntar¿i?⟨e⟩ R
¹⁹ jaga⟨d⟩-druho S ◇ jagad-gr̥ho R
²⁰ vaddhāśruṇā S ◇ vaddhāśr̥ṇā R
²² °ratnāṁ śumalita-⟨su⟩pāda° R ◇ °ratn¿ān su?⟨ṁ śu⟩malita-pāda° S • In note, Shastri 1995 reports the metrical problem and suggests reading sammilita°. In Somavamsin 31, the reading is °ratnātsumātsalita-pāda°.
²⁵ tasya tataḥ S ◇ tasmā⟨t⟩ tataḥ R
²⁸ °kusuma-⟨dāma⟩-rājayaḥ S ◇ °kusuma-rāja yaḥ R — ²⁸ ḍhauka⟨ya⟩nta S ◇ ḍhaukanta R — ²⁸ °santatīr yaṁ S ◇ °santat¿ī?⟨i⟩ ya⟨ḥ⟩ R — ²⁸ praṇemur a¿hi?⟨bhi⟩to S ◇ praṇ¿i?⟨ī⟩tyarahito R
³⁰ °rāja-parameśvara° S ◇ °rāja-rāja-parameśvara° R
³³ Oḍra° S ◇ O¿ḍi?⟨ḍra⟩° R — ³³ saṁ • As indicated by Shastri 1995, here saṁ is the contraction for saṁbaddha.
³⁴ Etasmi¿na?⟨n na⟩tasta⟨T⟩ S ◇ tasmiN ¿tastha?⟨sthita⟩ R — ^34–35 vrāhma/ṇānā° S ◇ vrāhma/ṇānā⟨ṁ⟩ R
³⁸ sa-garttoṣaro S ◇ sa-garttoṣ¿i?⟨a⟩ra° R
³⁹ sāmramadhū° S ◇ sīsumadh¿ū?⟨u⟩ R • Shastri 1995 suggests that śiṁśāpa° is intended. — ³⁹ nānāvr̥kṣaḥ S ◇ nānāvr̥kṣa° R • Shastri 1995 suggests reading nānāvr̥kṣasahitaḥ.
⁴⁰ °ravalāvanda° R ◇ °ra¿v?⟨b⟩alīvar¿nda?⟨dda⟩° S — ⁴⁰ coṭāla R ◇ ciṭola S
⁴⁴ vaṭaścara S ◇ vateśvara R
⁴⁶ °puraḥsara¿ṁ Ā?⟨m ā⟩ca° S ◇ °puraḥsar¿a?⟨e⟩⟨ṇa⟩ Āca° R
⁴⁷ pu¿n?⟨ṇ⟩ya-ya¿s?⟨ś⟩obhi-vr̥ddhaye S ◇ pu¿n?⟨ṇ⟩yāya siddhi-vr̥ddhaye R
⁴⁸ saṁ • As indicated by Shastri 1995, here saṁ is the contraction for saṁbaddha.
⁵¹ s⟨v⟩ad¿e?⟨a⟩ttir R ◇ {sa}d¿e?⟨a⟩ttir S
⁵² rājabhiḥ S ◇ bahubhi⟨ḥ⟩ R
⁵⁴ sva-d¿att?⟨ān⟩āt ◇ sva-dattāt R S — ⁵⁴ ā⟨na⟩ntyaṁ S ◇ ānantyaṁ R
⁵⁶ sūrya° S ◇ sūryya° R
⁵⁹ pratigr̥hṇāti R ◇ pratigahṇāti S
⁶³ gām ekaṁ s{u}varṇṇam ekāṁ ⟨vā⟩ ◇ gām ekaṁ suvarṇṇam ekāṁ R; gām ekaṁ suvarṇṇam ekāṁ ⟨vā⟩ S • Rajaguru 1966 suggests in a note emending for metrical reasons gām ekaṁ svarṇṇam ekāṁ cā which is also correct.
⁶⁴ samplavaṁ S ◇ samplavaḥ R — ⁶⁴ sa vaddho R ◇ s¿a?⟨u⟩¿v?⟨b⟩addho S
⁶⁵ pāśais tiryag° S ◇ pāśai⟨ḥ⟩ tīryyag° R — ⁶⁵ nr̥pāṇāṁ R ◇ napāṇāṁ S
⁶⁶ pālanīyo S ◇ pālanīyaḥ R
⁶⁷ rāmabhadraḥ S ◇ rāmacandraḥ R
⁶⁹ p¿u?⟨ū⟩rṇṇayan S ◇ parṇṇayan R — ⁶⁹ mantreṇa cira° S ◇ mantr¿i?⟨ī⟩ṇaḥ ⟨su⟩cira° R • As noticed by Shastri 1995, it is better read mantreṇāticira° to meet the metrical requirements.
⁷⁰ °rahita° S ◇ °rahitāḥ R — ⁷⁰ °kṣoṇībhujo S ◇ kṣauṇībhujo R — ⁷⁰ bhog¿ī?⟨i⟩na⟨ḥ⟩ S ◇ bhoginaḥ R
⁷¹ [ –  ⏑  ⏑  ⏓ ] [ –  –  –  ⏑  ⏑  –  ⏑  –  ⏑  ⏑  ⏑  –  –  –  ⏑  –  –  ⏑  ⏓ ] S ◇ bhūmacchaṭā dūrastho ’pi [ ⏑  –  ⏑  –  ⏑  ⏑  ⏑  –  –  – ]manaṣyāmahaṁ R
^72–73 rudrada/tta S ◇ rudra/datta R
^73–74 Alī/l¿ī?⟨i⟩khadida⟨ṁ⟩ S ◇ Aṇa/likhaviD R
⁷⁴ śatru¿s?⟨ś⟩āsana¿ḥ?⟨M⟩ S ◇ śatr̥¿sa?⟨śā⟩sanaḥ R

Translation by Rajaguru 1966

Rajaguru 1966 offers the translation edited by Pandit Binayaka Misra in JBORS, vol. XVII, part.1 (1930-31), pp.1-24.

^1-4The 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 --

^4-6In 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.

^9-12Dharmaratha, 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.

^12-15 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.

^15-16His 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.

^16-18His (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).

^18-21The 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.

^21-25His (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.

^25-28Then, 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.

^29-33Hail! From Yayāyinagara, paramamāheśvara, paramabhaṭṭāraka, mahārājādhirāja, somakulatilaka and tr̥kaliṅgādhipati, śrī Mahāsivagupta - being in good health and having worshipped the Brāhmaṇas of Khaṇḍīya - intimates th orders:

^33-37Samāhatr̥ (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.

^37-48Be 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^↓1 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.

^48-49Again the village Lovākaraḍā in Khaṇḍīya in Airāvaṭṭa-Maṇḍala has been granted to his uterine brother Balabhadra Śarmmā.

^49-51Being aware of this, you should live with happiness, paying the rents and other share due to them.

^51-52This grant of mine sould be preserved as their own gift, by the future kings from a regard for religious laws and my own request.

^52-71It has been written in the scriptures ... (translation not quoted by Rajaguru 1966)

^72-73The minister for war and peace of the Utkala and Kośala countries is Rudradatta by name, who is Asvaṅgaṇagaṇādhāra (?)

^73-74 The able Mahākshapaṭalādhyaksha is Śatāmata, who knows to inscribe the copperplate grant and controls the enemies.

^74-78In 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.

Translation into French by Amandine Wattelier-Bricout

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.

Bibliography

Primary

Secondary

Notes

↑1. 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).