________________
158
EPIGRAPHIA INDICA.
[VOL. XXII.
(V. 10.) Who, by dint of his great prowess, cured his enemies of the fever of arrogance, the itching of power and the swelling caused by pride.
(V. 11.) During the (rule) of that king, the sacrifice-devouring gods came down to dwell on earth and likewise the performers of Sõma sacrifices went up to live in heaven, according to the law (established) in the two worlds.
(V. 12.) Even the four-fold army (the four angas) of his enemies, who had filled the sky with their arrows, did not approach in battle to gain victory over him; how could then there be even a talk of the god of love (Ananga) defeating him-the god who is all alone and has only five arrows of flowers ?
(V. 13.) He, who was known as Nārāyapapala and had his mind devoted to the worship of the lotus-feet of Väsudēva, became the prosperous ruler of the earth.
(V. 14.) As the high-souled Nara is to Nārāyana, the holder of the Sarnga- bow (.e., Krishņa) is to Sarkarshana (i.e., Balarāma), and Dhanañjaya (i.e., Arjuna) is to the son of Dharma (i.e., Yudhishthira), so also was his younger brother Nayapāladēva (to himself).
(V. 15.) Having gained ascendancy after his brother and secured Fortume, he became anconquerable, just as when the moon has set; the sun rises in the sky (and becomes tmapproachable in its glow).
(V. 16.) Neither did he care for the mighty forces of his enemies, nor itid he depend on his own friends near him; he alone, churning the sea of battle by'his arm resembling Mount Mandara, obtained on a hundred occasions the fortune of victory.
(Ll. 18-21.) The Paramèsvara, Paramabhattāraka, Maharajadwraja, the illustrious Nayapāladēva, in good health, meditating on tke feet of the Mahārājādhiraja, Parametara, Paramabhattāraka Räjyapāladēva, the devout worshipper of Sugata, (i.e., the Buddha), in the village of Brihat-Chhattivannā adjoining to Kanti, Sarmisha and Badakhanda, within the Dapdabhukti mandala belonging to the Vardhamana bhukti--
(V. 17.) (He) is thus addressing the tradesmen together with the clerks, and the cultivators together with the householders (of the village), after having paid (due) respect to the Brāhmans: May it be known to you
(V. 18.) (This village) ---bounded on all sides by its own well-established limits, together with homestead and arable land, Water-courses, 'pita and paths; (V. 19.) together with hand which is barren and also where sweepings are thrown; including salt-mines, and adorned with groups of trees like mango, madhūka (Bassia latifolia), etc.;(V. 20.) exempted from all oppressione, not to be taken notice of by Chātas and Bhatas, and together with all the taxes due to the king ; (V. 21.) also with the markets, bathing places &nd-ferries, for as long as the sun, moon and the earth.endare
(Ll. 26, 29-31.) this village is granted by me according to the principle of Bhumichchhidra by means of a copper charter, in the name of the god Sankara-bhattāraka (i.e., Siva), after having bathed on the navami day commencing the (Kfita-)yuga, with the customary observance of the touching of water, for the increase of merit and fame of my parents and myself,
(Ll. 26-29.) to the Bhatsaputra, Pandita Asvatthafarmman, who was born in Dropa and emigrated from Kuptira, of the Vätsya götra and the Bbārggave-Chyavans-Aury.vydāmadagny Apnuvāna pravara, an adherent of the Chhändöga charana and a student of the Kruthuma Adithi (.e., of the Sámavēds), who le conversant with the Mimārsd philosophy, grammar, logic and the
There is here a play on the word anga.
* The expression ma-lara, and not sa-taru a previously read by me, occurs also in L 28 of the Ringunj copper-plate of Isvaraghoeba (Majumdar, Inscriptions of Bengal, Vol. II, p. 164).
