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253
No. 42]
JANGALPADU PLATES OF SATRUBHANJADEVA that Satrubhañja of the present record was a later member of the same family, who utilised the said verses first introduced in the records of these Bhañjas by & court poet of Nēţtabhañja-Kalyāņakalaga, son of Ranabhañja. The use of numerical symbols instead of decimal figures in the date of our inscription, however, seems to suggest that Satrubhañja Mangalarăja flourished before the middle of the eleventh century.
Thirdly, in the two known records of Satrubhañja of Dhritipura and Khiñjali-mandala, that king is represented as a devout worshipper of Vishnu, while Satrubhañja-Mangalaraja of our inscription is described as a devotee of the god Mahēšvara or Siva. It should be noticed that among the early Bhañjas of Khiñjali-mandala only Satrubhañja and Ranabhañja in his earlier years were Vaishnavas. Ranabhañja later became a Saiva. Nēţtabhañja-Kalyāņa kalaga, son of Ranabhañja, and Vidyadharabhañja-Amõgha kalasa, who was the son of Silabhañja (II), grandson of Digbhañja and great-grandson of Raņabbañja, were Saivas. Satrubhañja-Mangalaräja of our record may thus have flourished after Ranabhañja who introduced Saivism in the family. None of the above arguments may be conclusive ; but, taken together, they appear to make & strong case against the identification of the issuer of our inscription with his namesake who was the father of Ranabhañja. It is probable that the secondary name Mangalarāja was assumed by the later ruler to distinguish himself from his earlier namesake.
The Sulvādda vishaya and the village of Kõntamullo are the only geographical names mentioned in the record. I have not been able to identify them, although they appear to have been situated in the present Ganjam Distriot.
TEXT" [Metres : verse 1 Malini ; verse 2 Sardūlavikrīdita ; verse 3 Arya; verses 4-6, 8 Anushţubh;
verse 7 Pushpitāgrā.)
First Plate 1 Svasti [II*] Jayati Kusumavā(bā)ņa-prāņa-tikshobha-dakshaṁ sva-kiraņa-pari2 vēsy-7(s-au)rjitya-jirņn-ēndu-lēkham(kham 1) tội(tri)-bhuvana-bhubha)van-ántar-dyota
bhāsva[t*l-pra3 dīpam kanaka-nikasha-tāmvra(mra)m vibhru-nētraṁ Harasya ! [1*) Sēsh-ähēr=iva yah(yő) 4 phaņā[h*) pravilasat=yu(nty=u)dbhāsur-ēndu-tvishaḥ prālēy-achala-spinga-ko5 ţaya iva tvamganti yê=tyunnatā[h./ *) n[itt-ātöpa-vighattita iva 6 bhujā rājanti yē shā(bām bhavām(vā)s=tē (sa * ]rvv-āgha-vighātinaḥ sura-tsva(sa)rit-to7 y-örmmayaḥ pāntu vaḥ [1] [28] Asti jaya-sri-nilaya-prakata-guna-grasta-sarva8 ripu-garvva[h *) srimān=Mangalarājo rājā nirddhūta-Kali-kalushash || 3*] Bhañj-āmala
kula9 tilakaḥ bri-Yathāsukhadēvasya pranaptā sri-Mallagambhīradē[va*]sya pauttrah
See above, Vol. XVIII, pp. 293, 295, 296; Vol. XXVIII, p. 273; Vagu, Arch. Surv. of Mayurbhani Yol Pp. 146, 149, etc.
Cf. Ojha, op. cit., p. 116; above, Vol. XXIX, pp. 184, 190.
*Nattabhañja-Kalyanakalasa II, who was the son of Vidyadharabhañja, grandson of Silabhañjs (II). great-grandson of Digbhañja and great-great-grandson of Ranabhañja, was a Vaishnava (Bhandarkar, op. cit., No. 1502).
From the Platos in JBORS, Vol. XVIII, and JKHRS, Vol. I. The pencil rubbing published in JBORS is more reliable than the inked impression published in JKRRS. The latter is, however, clearer than the former.
