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K_0381_0073
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A copy of a purjī from Bhīma Śamśera directing the Guṭhī Kharca Aḍḍā to provide money to Badrī Saṃnyāsī for a pilgrimage to Gosāĩkuṇḍa and Muktinātha (VS 1968)

ID: K_0381_0073


Edited and translated by Ramhari Timalsina
Created: 2023-07-05; Last modified: 2025-11-18
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Published by Heidelberg Academy of Sciences and Humanities: Documents on the History of Religion and Law of Pre-modern Nepal, Heidelberg, Germany, 2025. Published by the courtesy of the National Archives, Kathmandu. The copyright of the facsimile remains with the Nepal Rashtriya Abhilekhalaya (National Archives, Government of Nepal). All use of the digital facsimiles requires prior written permission by the copyright holder. See Terms of Use.
The accompanying edition, translation/synopsis and/or commentary are available under the terms of the Creative Commons Attribution-ShareAlike 4.0 International License CCby-SA.

Abstract

This purjī, issued by Commander-in-Chief General Bhīma Śamśera Jaṅga Bahādura Rāṇā, directs the Guṭhī Kharca Aḍḍā to disburse seven mo rus from Jaṅgananda Prakāśeśvara guṭhī funds for a woollen blanket requested by the saṃnyāsī Badrī for his pilgrimage to Gosāĩkuṇḍa and Muktinātha.


Diplomatic edition

[1r]

श्री\

1श्री­३­सर्कार­
2१­

1श्री­जङ्गनंद­प्रकासेश्वर­
2२­

[Unknown seal]

1स्वस्ति­श्रीमद्राजकुमार•कुमारात्मजश्रीकम्यांडर­•ईनचिफ­जनरल­भीमसम्सेर­•जङ्गवहादुर­•राणाकस्य­---१­तर्फ­गुठी­षर्च­अडा
2का­हाकिं­कारींदाहरुके­पुर्जि­उप्रांत­पश्चीम्­चंप­षोला­राजका­वद्रि­संन्यासीले­गोसाइकुंद­मुक्तीनाथ­जांछु­पाषी­१­पाउ­भ­
3नी­हाम्रा­हजुरमा­विंती­चढायाको­हुनाले­नीज­वद्रि­संन्यासीलाई­मोह­रू­७­को­पाषी­१­य़क­षरीद­गरी­दीनालाई­तेस­अडा­
4लाई­भय़ाका­ऐन­सव़ालको­रीत­पुर्‍याई­---२­गुठीका­स्याहामा­षर्च­लेषी­मोह­रु­७।­सात­•भक्तमान्­•वानेश्वर­हस्ते­
5दीनु­वहि­वुझ्दा­नीजका­•सहि­छाप­परेका­स्याहा­भरपाई­वमोजिम्­मोजरा­होला­ईती­सम्वत्­१९६८­साल­मीती­जेष्ठ­•गते­३२­रोज­४­शुभम्­¯ ¯ ¯

1सकल­वमोजिम­नकल­दुरुस्त­छ­स्ही­नौ­नरो
2त्तमधर­

Translation

[1r]

Śrī

Śrī 3 Sarkāra --- 1

Jaṅganaṃda Prakāśeśvara --- 2

[Unknown seal]

Hail! A purjī of the venerable Commander-in-Chief General Bhīma Śamśera Jaṅga Bahādura Rāṇā, a venerable prince born of a prince, to the chief and clerks of the Guṭhī Kharca Aḍḍā under -1- [Śrī 3 Sarkāra].1

Uprānta: Badri Saṃnyāsī2 , [a resident of] Caṃpa Kholā region3 in western [Nepal], submitted a petition to us stating that he was going to Gosāĩkuṇḍa and Muktinātha and requested one woollen blanket. Therefore, following the regulations established by the Ain and the savālas issued for this office (i.e. Guṭhī Kharca Aḍḍā), purchase one woollen blanket worth 7 moharus (mohararupaiyā̃s) and give it to the said Badri Saṃnyāsī. The expense should be recorded in the account book of the -2- [Jaṅganaṃda Prakāśeśvara] 4 guṭhī,5 and the 7 (seven) moharus should be disbursed into the hands of Bhaktamān, a resident of Bāneśvara.

This amount will be deducted when the accounts are settled according to the account books which bear the signatures and seals of the said [saṃnyāsī].

Wednesday, the 32nd day of Jyeṣṭha in the Vikrama Era year 1968 (1912 CE).

Auspiciousness.

Signing in attestation that the copy is true to the original, Nau[sindā]Narottamadhara.


Commentary

This document is a copy of an official purjī (order) issued by Commander-in-Chief General Bhīma Samsera Jaṅga Bahādura Rāṇā, a key figure in the Rāṇā administration of Nepal. It is addressed to the chief and clerks of the Guṭhī Kharca Aḍḍā, an office responsible for managing religious and charitable expenditures. The order authorizes the disbursement of mohararupaiyā̃ 7 from the Jaṅganaṃda Prakāśeśvara Guṭhī fund to provide a woolen blanket to Badrī Saṃnyāsī, a pilgrim traveling to Gosāĩ Kuṇḍa and Muktinātha.

The document reflects the structured financial governance of religious endowments during the Rāṇā era. The Guṭhī system, a form of institutionalized land and wealth management for religious and social purposes, played a crucial role in funding pilgrimage support, temple maintenance, and local charities. The document specifies that the mohararupaiyā̃ 7 expense should be recorded in the account books and deducted during future account settlements. This practice demonstrates an organized financial accounting system where even small disbursements were documented, preventing misuse of funds. The mention of signatures and seals for validation indicates the importance of record-keeping and financial transparency. The request for a woolen blanket highlights the state's recognition of religious travel and its commitment to supporting Hindu and Buddhist pilgrims. Gosāĩ Kuṇḍa and Muktinātha are significant pilgrimage sites, and the allocation of funds from a Guṭhī suggests a broader religious patronage system. By providing financial assistance for pilgrimage, the Rāṇā regime reinforced its role as a protector of religious traditions and an upholder of dharma.


Notes

1. Inserted from the space numbered 1 above. []

2. Sannyāsa, a rigorous ascetic discipline within Hinduism, entails the formal renunciation of worldly attachments, material desires and social obligations in pursuit of spiritual liberation (mokṣa). As the fourth and final stage (āśrama) in the traditional varṇāśrama-dharma system, it mandates the renunciant (sannyāsī) to withdraw from secular life, dedicating themselves entirely to meditation, scriptural study and self-realization. Within the ekadaṇḍi tradition—followed by ascetics affiliated with Advaita Vedanta and Dvaita Vedanta—initiates adopt one of ten monastic surnames (daśanāmī), namely Giri, Puri, Bhāratī, Vana, Araṇya, Sāgara, Āśrama, Sarasvatī, Tīrtha and Parvata. It is noteworthy, however, that the title Nātha is not conferred upon daśanāmi sannyāsīs; rather, it designates initiates of the Nātha Sampradāya, a Śaiva-ascetic order that, despite its philosophical alignment with Advaita Vedanta’s non-dualism, maintains distinct tantric-yogic practices. Over time, the term sannyāsī has acquired a socio-ethnic dimension, particularly in Nepal and certain regions of India. In some cases, descendants of renunciants who re-entered householder life (gṛhastha) inherited Sannyāsī as a caste identifier. Consequently, the designation Badrī Saṃnyāsī may refer either to an ascetic adhering to traditional vows or to a member of the Sannyāsī caste; it cannot be decided from the given context which is the case here. []

3. There is a settlement called Cā̃pe Kholā Gāũ situated within the Chumcaur region of Jumla District in western Nepal. It is possible that the area designated as Caṃpa Kholā in the document corresponds to this locality. The Sanskrit word caṃpa (Bauhinia variegata) may have undergone phonological transformation to cā̃pe in Nepali or its regional dialects. []

4. Inserted from the space numbered 2 above. []

5. Further information regarding the guṭhī is documented in NGMPP K_0009_0043A, which is a copy of a lālamohara issued by King Surendra in VS 1916. This document mentions the establishment of what is there called the Jaṅgaprakāśesvara guṭhī by Jaṅga Bahādura, who allocated four murīs of land in Thāpāthalī to it. Subsequently, it goes on to say, it was discovered that 11 pāṭhīs and 15 mānās of land originally belonging to the Tripureśvara guṭhī, which had been founded by Queen Tripurasundarī Devī, had also been inadvertently assigned to the newly established guṭhī in VS 1905. Learning of this, Prime Minister Jaṅga Bahādura had recently petitioned the king to grant an equivalent amount of land to the Śrī Tripureśvara guṭhī to compensate for its loss. The lālamohara issued by King Surendra goes on to allocate an equivalent amount of land in Thimī. []