Edition
1Oṁ svasti| śrī-vin¿i?⟨ī⟩ta-p¿ū?⟨u⟩rāt kaṭakāt para(ma)-māhe¿s?⟨ś⟩vara-parama-bha-
2ṭṭāraka-mahārājādhirāja-śrī-mahābhavagu pta👤-rāja-deva-pā(dā)n¿ū?⟨u⟩dhyāyī
3parama-māhe¿s?⟨ś⟩vara-parama-bhaṭṭāraka-mahārājādhirāja-parame¿s?⟨ś⟩vara-so-
4ma-k¿ū?⟨u⟩la-tilaka-trikaliṅgādhipati-śrī-mahā¿s?⟨ś⟩ivag¿ū?⟨u⟩pta👤-rāja-devaḥ k¿ū?⟨u⟩¿s?⟨ś⟩a-
5lī{ḥ}⟨.⟩ ko¿s?⟨ś⟩ala-deśe{|} sanulāviṣayoya -talakaj jagrāmasambandhī
6turadāśā narīya nadī sameta-bhūmiś catu¿s?⟨ś⟩īmayākṣi¿pre?⟨pta⟩-
7vataḥ[...]brāhmaṇān sampūjya ¿ca?⟨ta⟩dviṣayīya
8niṣiddha cāṭabhaṭapraveśakasya⟨.⟩ gotrayakaśyapāvatsānaidhru(va)prava-
9rāya⟨.⟩ vā¿da?⟨ja⟩śena madhyandina ś¿a?⟨ā⟩khādhyay¿ī?⟨i⟩ne⟨.⟩ mādhvīlavini(rga)tāya
10kosalajalajaḍḍavāstavyāya⟨.⟩ śrīkāmadevanāmne⟨.⟩ harṣanaptre na-
11rasiṁhasutāya⟨saliladhārā⟩p¿ū?⟨u⟩raḥsaramācandratārārkkakṣitisamakālopabho-
12gārthaṁ mātāpitror ātmanaś ca puṇyayaśo ’bhivgaddhaye tāmraśāsanenā-
13karīkr̥tya pratipād¿ī?⟨i⟩ta Ity avagatya yathā dīyamāna karahiraṇya -
⎘ plate 2r 14bhogabhāgādikaṁ dadadbh¿ī?⟨i⟩ḥ bhavadbhiḥ sukhena prativastavyam iti| bhāvibhiś ca bhū-
15patibhir da¿nt?⟨tt⟩ir iyam asmadīyā dharmm¿ā?⟨a⟩gauravādasmadanurodhāc ca svada¿nt?⟨tt⟩ir i-
16vānupālanīyā| tathā coktaṁ dharmmaśāstre⟨.⟩
I. Anuṣṭubh
vahubhir vvasudhā dattā
rājabhiḥ saga17rādibhiḥ|
yasya yasya yadā bhūmis
tasya tasya tadā phala¿ḥ?⟨ṁ⟩⟨.⟩
II. Anuṣṭubh
mā bhūd a-phala-¿s?⟨ś⟩a18ṅkā vaḥ
para-datteti pārthivā¿ṁ?⟨ḥ⟩|
sva-d¿attā?⟨ānāt⟩ phalam ānantyaṁ
pa¿da?⟨ra⟩-dattānupā19lane|
III. Anuṣṭubh
Āsphoṭayanti pitaro
valgayanti pitāmahāḥ⟨.⟩
bhūmi-dātā kule 20jātaḥ
sa nas trātā bhaviṣyati|
IV. Anuṣṭubh
ṣa¿ṣṭhi?⟨ṣṭi⟩⟨ṁ⟩ varṣasahasrāṇi
svargge mo21dati bhūmidaḥ⟨.⟩
Ākṣeptā cānumantā ca
dvau tau narakāvāsinau⟨.⟩
22V. Indravajrā
Agner apatyaṁ prathamaṁ suvarṇṇaṁ
bhūr vvaiṣṇavī sūrya-sutā¿s?⟨ś⟩ ca gāvaḥ⟨.⟩
yaḥ kāñca23naṅ gāṁ ca mahīñ ca dadyād
dattās trayas tena bhavanti lokāḥ|
VI. Anuṣṭubh
bhūmi⟨ṁ⟩ yaḥ pratigr̥24hṇāti
yaś ca bhūmi⟨ṁ⟩ prayacchati|
Ubhau tau puṇya-karmmāṇau
niyataṁ svargga-gā25minau|
VII. Anuṣṭubh
taḍāgānā⟨ṁ⟩ sahasreṇa
vāja-peya-¿s?⟨ś⟩atena ca|
gavāṁ koṭi-pradā26nena
bhūmi-harttā na ¿s?⟨ś⟩udhyati|
VIII. Anuṣṭubh
harat¿i?⟨e⟩ hārayed yas tu
manda-vuddhis tamo-vr̥taḥ⟨.⟩
27sa vaddho vāruṇaiḥ
pā¿s?⟨ś⟩ais tiryag-yoniṁ sa gacchati|
⎘ plate 2v 28IX. Anuṣṭubh
s¿ū?⟨u⟩varṇṇam ekā⟨ṁ⟩ gām ekāṁ ⟨vā⟩
bhūmer apy arddham aṅgulaṁ|
haran narakam āyāti
yāvad ā29{b}hūt¿i?⟨a⟩-saṁplavaṁ|
X. Anuṣṭubh
sva-dattām para-dattām vā
yo hareta vasundharāṁ|
sa viṣṭhāyāṁ kr̥mi⟨r⟩ bhūtvā
30pitr̥bhiḥ saha pacyate|
XI. Anuṣṭubh
Ādityo varuṇo viṣṇu⟨ḥ⟩
vrahmā somo hutā¿s?⟨ś⟩anaḥ⟨.⟩
31¿s?⟨ś⟩ulpāṇis tu bhagavān
abhinandanti bhūmida¿ḥ?⟨M⟩⟨.⟩
XII. Śālinī
sāmānyo ’ya¿n?⟨ṁ⟩ dharmma-se32tur nr̥pāṇā⟨ṁ⟩
kāle kāle pālanīyo bhavadbhiḥ⟨.⟩
sa⟨r⟩v¿a?⟨ā⟩n etān{a} bh¿a?⟨ā⟩vina⟨ḥ⟩ pā33rthive¿ndā?⟨drāN⟩
bhūyo bhūyo yācate rāmabhadraḥ|
XIII. Puṣpitāgrā
Iti kamala-dalāmbu34-vindu-lolā⟨ṁ⟩
śriyam anucintya manuṣya-jīvitañ ca|
sa-kalam idam u35dāhr̥tañ ca vuddhvā
na hi puruṣaiḥ para-kīrttayo vilopyāḥ|
parama-māhe-
36śvara-paramabhaṭṭāraka-mahārājādhirāja-parame¿s?⟨ś⟩vara-soma-kula-ti-
37laka-trikaliṅgādhipati-śrīmad-yayāti👤-deva-rājasya vijayarājye sāmva-
38tsarāṣṭame m¿a?⟨ā⟩rggaśiramāse śuklapakṣe trayodasyāmaṅke samvaT 8
39mārgga śudi 13 likhitam idaṁ tāmraśāsanaṁ mahāsandhivigrahi rāṇa-
40kadhāradatta¿smā?⟨syā⟩vagatena Uthītāsanī śrī Ucchava¿ṇ?⟨n⟩āgasa -
⎘ plate 3r 41rmpaṇāllavasutena⟨.⟩ Utkīrṇṇa⟨ṁ⟩ vijñānī mādhavena vāsusuteneti|
XIV. Rathoddhatā
sambe 42do jalaja-parṇṇaja-la⟨ṁ⟩bhā
jīvitaṁ maraṇa-santata-sasthaṁ⟨.⟩
bhoga-muktīratināṁ 43pravilokyāḥ
kīrttayo nr̥patibhir na vilopyā
Iti{ḥ}|
XV. Upajāti
so bhū-nr̥paḥ so44ma-kulā¡v!⟨b⟩ja-bhānuḥ
svabhāvatuṅgo👤 nija-p¿au?⟨u⟩ruṣeṇa|
yaḥ ko¿s?⟨ś⟩alā45-pālana-kaumudindu
vijitya ¿cau?⟨cai⟩dyānbitatāna lakṣmīṁ|
XVI. Upajāti
rāmāha46rāścedipa paddha [...] ṭāN sa
bhaṭ⟨ṭ⟩apeḍi prabhr̥tiN [...]
muṇḍaṁ niha47ṇyāhita śarvva-rāmañ
sa lakṣmaṇo rāma Ivāptase48tuḥ|
XVII. Upajāti
tasmāt{a} suto viṣṇur ivājaneṣu
sa durga-rājaṁ ¿mbī?⟨vi⟩ghaṭa-pralā49paṁ
tr̥ṇāya ¿ca I?⟨cai⟩dhya⟨ṁ⟩ vata manyamāno
dagdhāṁ ḍahālā vijanī50ñ cakāra⟨.⟩
Translation by Rajaguru 1966
XV.
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.
XVI.
(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)
XVII.
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.