North Indian Inscriptions

THE GUPTA INSCRIPTIONS

8 dhāraṇayā dīyatām=ity=u[tpa]nnē ētasmād=ya[th-ā]nuvṛitta-traidīnāri[kya-ku]lyavāpē[na]

Second Side

9 [dva]yam=upa[saṁgṛi]hya [Airā]vat-ā[gu]¹-rājyē paśchiṇa²-diśi pañcha-drō[ṇā]
10 aragha[ṭṭa]-pānakaīś=cha³ sahit=ēti⁴ dattāḥ [|*] tad=uttara-kālaṁ samvyava- hāribhiḥ [dharmmam=avēkshy=ā]nu[ma]-
11 ntavyāḥ [|*] api cha bhūmi-dāna-samvaddhām=imau⁵ ślōkau bhavathaḥ [|*] Pūrvva- dattāṁ dvijāti[bhyō]
12 yatnād=raksha Yudhisḥthira [|*] mahīṁ mahīvatāṁ⁶ śrēshṭha dānāch=chhrēyō=nupālanaṁ [||*] Vahubhir⁷=vvasudhā dattā dī[ya]tē cha
13 punaḥ punaḥ [|*] yasya yasya yadā bhūmis=tasya tasya tadā phalam=i(lam [|| 2*] i)ti [[||*]

TRANSLATION

       (Line 1-5) The year (is) 100 (and) 20 (and) 8, (the month) Vaiśākha, the day 7, while Paramadaivata Paramabhaṭṭāraka Mahārājādhirāja the prosperous Kumārgupta is the lord of the earth; (and) while the Kōṭivarsha District is running on with the rule of Chirātadatta, Uparika in the Puṇḍravardhana province, selected by His (Majesty’s) feet; and while Kumārāmātya Vētravarman, appointed by him (Chirātadatta), is administering the Board of the Town, presiding over the Nagara-śrēshṭin Dhṛitipāla, the Sārthavāha Bandhumitra, the Prathama-Kulika Dhṛitimitra, (and) the Prathama Kāyastha Śāmbapala.

       (Line 5-7) Whereas . . . . has applied : “Deign to give (a plot of land) according to the customary (anuvṛitta) rules (maryādā) of perpetual (nīvī Law) in respect of (land) not yielding anything (aprada)⁸ for instituting my five great sacrifices⁹ (pañcha-mahāyājña),”

       (Line 7-11) “After receiving this application, is being resolved that it might be granted
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¹ Perhaps the letter preceding -rājyē is gu, and not gō as read by Basak.
² Read -paśchima-.
³ These seem to be the words intended which are not controverted by anything that remains visible of them on the plate. Basak, however, reads pañcha-drō[ṇāma]kāḥ ha[ṭṭa]-pānakaiś=cha which words make no sense.
⁴ Read -sahitā iti.
⁵ Read -sambaddhāv=imau.
6 Read mahīmatāṁ.
⁷ Read Bahubhir=,
⁸ Basak translates the passage as follows: “Deign to make a gift (of land) according to the established rule— (for disposing of lands) by destroying the condition of apradākshya (nīvī) (non-transferability), for the conducting of my five daily sacrifices—.” In support of this translation he says the following in a foot-note: “In the light of the expression apradā-dharmēṇa in plate No. 5 (No. 47 below, in the place of nīvī dharmmēṇa) the phrase apradā- kshaya may here be explained as in the case of ‘nīvī dharma-kshaya’, thus, land could not, unless so conditioned, be alienated or transferred without state permission, after being once sold for the purpose of a gift to a Brāhmaṇa or a god. We might equally well read the phrase as apradākshaya.”
⁹ These have been explained in Manu, III, 68-71, “A householder has five slaughter-houses (at it were, viz.,) the hearth (chullī), the grinding-stone (pēshaṇī), the broom (upaskara), the pestle and mortar i), the water-vessel (uda-kumbha), by using which he is bound (with the fetters of sin). For the purpose of expatiating them all in succession, the great sages have prescribed the five great sacrifices for the daily (performance) of the house-holders. Teaching is sacrifice to Brahman (Brahma-yajña); offering of waters and food (tarpaṇa) is sacrifice to the Manes (pitṛi-yajña); burnt oblation (hōma) is (Sacrifice) to Gods (Daiva); Bali offering is (Sacrifice) to Bhūtas; (and) hospitable reception of guests (atithi-pūjana) is Sacrifice to men (nṛi-yajña.)”