Epigraphia Indica Vol 12

Author(s): Sten Konow
Publisher: Archaeological Survey of India

Page 24

No. 3.]
THE TARPANDIGHI GRANT OF LAKSMANA SENA.
sēna the seal is distinctly referred to by the expression Sadāsiva-mudrayā mudrayitva. The author has found that in the Mahānirvana-Tantra the deity named Sadasiva is actually mentioned. Tho god is described as follows (Ulläsa xiv):
“He is wearing a tiger's skin; the sacred thread is made of snakes ; his body is covered with ashes and he wears ornaments made of snakes. He has five faces of the following colours :-smoke coloured, yellow, red, white, and black. He has three eyes and his head is covered with matted locks. He holds the Ganges (on his head); he has ten arms; his forehead is beautified by the moon. In his left hands he holds a skull, fire, a noose, a bow and an axe and in his right hands a trident, a thunderbolt, az elephant goad, an arrow and (the granting of) a boon. He is praised by all gods and excellent munis. His bent look is resplendent in granting the highest bliss; he has the appearance of snow, jasmine, and moon; he is resplendent with the bull as his seat; he is everywhere day and night praised by siddhas, gandharvas, and apsarases, the lover of Umā, the sole refuge, the dear."
The Tarpandighi grant is exactly similar to the Anuliyā grant, and the first seven verses of the two grants are identical. So far as I can say, the third grant of Lakshmanasēna, which was found by Pandit Ramagati Nyāyaratna and to which I have referred in my article on the Madhāinagar plate of Lakshmanasõna, is similar to these grants. Unfortunately the inscription cannot be traced at present. The verses of the Mädhäinagar grant do not resemble those of any of the other three grants of Lakshmaṇasëna.
The inscription opens with an invocation to the god Visbņu. The first two verses contain an eulogium of the moon, from whom the Sēns kings are said to have been descended. This is followed by the usual genealogy of the Sēna kings from Hēmantasēna down to Lakshmanasēna. As I have already observed, the first seven verses agree entirely with those of the Annliyā grant. The next two verses are identical with vv. 8 to 10 of the Anuliyā grant.
The subjoined grant was issued from the victorious camp at Vikramapura and records the grant of the village of Vēlahishţi in the Varēndri country in the Paundravardhana bhukti by the Paramēśvara-Paramavaishnava-Paramabhattāraka-Mahārajādhiraja Lakshmaņasēnadēva, who meditated on the feet of the Mahārājādhiraja Vallalasēnadēva, in the third year of his reign (equivalent to the third year of the Lakshmaņasēna era=1122 A.D.), to a Brāhmana named īśvaradēva-Sarman of the Bharadvāja gātra and a student of the Kanthuma branch of the Samavēda.
The donee was the great grandson of Hutāśanadēva-Sarman, the grandson of Márkandēgadēva-Sarman and the son of Lakshmidharadēva-Sarman. His pravaras were Bharadvija, Arigirasa, and Barhaspatya. The grant was made as dakshina on the occasion of the gift
Journal Beng. 48. Soc., Vol. VII, pl. XLV.
Vyāghra-charma-paridhanan näga-yajíópavītinam I vibhuti-lipta-sarvangań nag-alankāra-bhushitam dhümra-pit-aruna-svēta-krishnaik panchabir ananaih l yuktan trinayanan bibhraj-jata-juta-dharan oibhumi Ganga-dharam dafa-bhujam fafi-fõbhita-mastakam kapalan pavalan pāfam pinakan parafuós karaih | pamair dadhanan dakshair cha fulam vajr-ankufan saram l varam cha bibhratan sarvair dēvair munivaraih
stutam param-ananda-sandoh-ollasat-kutila-lochanam
Nima-kund-Enda-sankafan erishasana-viräjitam || parital siddha-gandharvair apaaröblir ahar-nifam giyamanan Umakantam ikanta fara priyam
Journal and Proceedings, Beng. 43. Soc., Vol. V, PP. 467 £. • [Varödyan in the text (1. 33).--V. V.]