South Indian Inscriptions

EPIGRAPHIA INDICA

Brahmanical king probably parts of Mithilā and North Bengal, became important in the eyes of Brahmanical writers like Vāchaspatimiśra. It is possible to think that this Ādiśūra, for some unknown activities of his, became famous in the legends regarding the settlement of Kōlāñcha Brāhmaṇas in Bengal. If this suggestion is to be accepted, it is further possible to think that the institution of Kulinism in Bengal was originally at least partially borrowed from North Bihār. This is further suggested by the possible indentity of Maithila Brāhmaṇa families of the Gaṅgaulī mūla-grāma (the same as the gai of the kula-pañjikās of Bengal) and the Rāḍhīya Kulīna family styled Gaṅgōpādhyāya (Gāṅgulī).^[1] There is a strong Maithila element in the upper class Hindus of Bengal including Sylhet. The origin only of the Maithila families that migrated in the late medieval period is, however, remembered ; earlier migrations were apparently completely absorbed in the social groups of Bengal.

Of the geographical names mentioned in the inscription, the location of Kōlāñcha or Krōḍāñcha has been indicated above. Tīrabhukti is the ancient form of modern Tirhut in North Bihār. The district of Hōdrēya and the village of Vasukāvartta in it are difficult to identify. I have not succeeded in locating Kāñchanapura and the village called Iṭṭāhāka or Iṭuhōka.

TEXT^[2]

[Metres : verse 1, 8 Sragdharā ; verses 2, 3, 6, 13, 24, 25 Śārdūlavikrīḍita ; verses 4, 7, 10 Vasantatilakā ; verses 5, 22 Āryā ; verse 9 Indravajrā ; verse 11 Mālinī ; verse 12 Śikhariṇī ; verse 14 Mandākrāntā ; verses 15-19, 23 Anushṭubh ; verse 20 Śālinī ; verse 21 Pushpitāgrā.]

Obverse

1 Siddham^[3] Maittrīṁ kāruṇya-ratna-pramudita-h[ṛi]dayaḥ prēyasīṁ sandadhānaḥ samyak- samvō(mbō)dhi-
2 vidyā-sarid-amala-jala-kshālit-ājñāna-paṅkaḥ | jitvā yaḥ kāmakāri-pra-
3 bhavam=abhibhavaṁ śāśvatī[ṁ] prāpa śānti[ṁ] sa śrīmān^[4]=Lōkanāthō ja-
4 yati Daśava(ba)lō=nyaś=cha Gōpāladēvaḥ || [1*] Lakshmī-janma-ni
5 kētanaṁ samakarō vōḍhu[ṁ] kshamaḥ kshmā-bhara[ṁ] pa[ksha*]-chchhēda-
6 bhayād=upasthitavatām=ēk-āśrayō bhūbhṛitāṁ(tām) | maryādā-paripālan-aika-nirataḥ |^[5] sau- (śau)ry-ālayō=smād=abhūd=dugdh-āmbhōdhi-vilāsa-hāsi-mahimā śrī-Dharmapālō nṛipaḥ|| [2*] Rāma-
7 sy=ēva gṛīhīta-satya-tapasas=tasy=ānur[ū]pō guṇaiḥ Saumittrēr=udapādi tulya-mahimā Vākpāla- nām=ānujaḥ | yaḥ śrīmān=naya-vikram-aika-vasati[r]=bhrātuḥ sthitaḥ śāsanē śū-
8 nyāḥ śatru-patākinībhir=akarōd=ēk-ātapattrā diśaḥ || [3*] Tasmād=upēndra-charitai[r]=jagatī[ṁ] punānaḥ [pu*]trō va(ba)bhūva vijayī Jayapāla-nāmā | dharma-dvishā[ṁ] śamayitā yudhi Dē-
9 vapālē yaḥ pūrvajō(jē) bhuvana-rājya-sukhāny=avai(nai)shīt || [4*] Śrīmān=Vigrahapālas=tat- sūnur=Ajātaśatrur=iva jātaḥ | śatru-vanitā-prasādhana-vilē(lō)pi-vimal-āsi-jala-dhāraḥ || [5*]

_________________________________________________

^[1] Proc. Ind. Hist. Rec. Com., 1942, p. 89. Cf. Risley, People of India, p. 215.
^[2] From the original plate as well as its impressions prepared in the Office of the Government Epigraphist for India at Ootacamund.
^[3] Expressed by a symbol.
^[4] According to rules of Sandhi the n here should change to the nasal l.
^[5] The daṇḍa is superfluous.