Documenta Nepalica

Diplomatic edition

[1r-part1]

⟪1नं­३५७­⟫

1शिवलिङ्ग­
2१­

1स्वस्ति­श्रीमदतिप्रचण्डभुजदण्डेत्यादिश्रीश्रीश्रीमहाराजजङ्गवहादुरराणाजीसी•वी
2थोङ्‌•लिन्‌•पिम्‌•माको•काङ्वाङ्स्यान्‌प्राइम्मिनिष्टरयाण्डकम्याण्डरइन
3चिफ्‌देवेषु•सदा­समरविजयिषु­•जीवनाथशर्मणः­शुभाशीर्वादपूर्वकं­प्रत्रमि
4दम्­•हजूरका­पुण्यप्रतापले­•ञाहा­कुशल­आनन्द­छ­•ताहा­हजूरमा­•सदासर्वदा­
5कुशल­आनन्द­रह्या­•मेरो­•प्रतिपालन­होला­•आगे­ञाहाको­समाचार­भलो­छ­•उ
6प्रान्त­•आश्विन­सुदि­५­रोज­४­का­दिन­लेषिवक्सनुभयाको­मेहरवान्‌गीको­रुक्का­
7कार्त्तिक­वदि­२­रोज­२­का­दिन­आइपुग्यो­•अर्थविस्तार­मालुम­भयो­¯ ¯१­¯स्थापन
8का­गडवडले­मेरा­मनमा­साह्रै­सन्ताप­भैरहेछ­•यो­सन्ताप­छुट्तछ­कि­•छुट्तै
9न­भन्या­हुकुम­आयाको­रहेछ­•पण्डितहरू­आफ्ना­मुखले­कैल्हे­पनि­कायल­हुँदैन
10न्­•झगडा­गर्दै­रहन्छन्­•कुरा­छिनिदैनन्­•भनि­मध्यस्थ­राषनु­पर्दछ­•सो­•एस­
11कुरामा­•हजूरवाट­पारवाला­राजालाई­र­•उन्‌का­धर्मसभालाई­मध्यस्थ­राषि­
12निर्णय­हुदा­•मध्यस्थहरूले­जो­कुरो­ठहराया­•त्यो­कुरो­•दुवै­तरफका­पण्डितले­मा
13न्नुपर्छ­•मान्दैनौँ­भन्न­हुदैन­•धेरै­ग्रन्थका­•धेरै­निषेधवचनका­अर्थ­र­•ती­जति­नि
14षेधका­वचन्‌­छन्­•सवै­निषेधका­सामान्यवचन्‌­छन्­•पतिको­आज्ञा­नभयाका­•सं
15स्कार­नभयाका­•दीक्षा­नभयाका­•यस्ता­•स्त्रीलाई­यी­वचन्‌ले­निषेध­गर्याको­हो­भनि­
16सवै­वचन्‌को­एकवाक्यता­हुन्छ­•पतिका­आज्ञाले­स्थापना­गर्नहुन्छ­भन्या­यस्ता­धे
17रै­विधिका­वचन्‌­जो­छन्­•ति­विधिवचन्‌ले­कस्ता­स्त्रीलाई­स्थापन­गर्नहुन्छ­भनि­
18विधान­गर्याको­हो­•त्यस्को­पनि­एउटा­अर्थ­लगाउनु­पर्दछ­भनि­धर्मसभाका­
19पण्डितहरूले­भन्दा­•राजाराम­शास्त्री­•वाल­शास्त्रीहरूवाट­केहि­अर्थ­लागिसक्ये
20न­•उठिकन­आफ्ना­घर­२­मा­गया­•अर्का­दिन­एक­पद्धतिको­पुस्तक­लिइकन­गया
21का­थिया­•उस्‌मा­यजमानले­•आफ्ना­हातले­•केहि­काम­पनि­नगर्नु­•जो­गर्नु­छ­सवै­आ
22चार्यद्वारा­गराउनु­भनि­लेष्याको­रहेछ­•त्यो­पद्धति­•सभामा­प्रमाण­ठहरेन­•उस्‌­दिन­
23उत्तिकै­भयो­•अर्का­दिन­फेरि­वोलाइ­पठाउँदा­राजाराम­शास्त्री­•वाल­शास्त्रीहरू­सभामा­

[1r-part2]

24आयानन्­•महाजन्‌­हरिचन्‌­वावुका­हात­हामीहरू­आउँदैनौँ­•तिमिहरूको­व्यवस्थाप
25त्र­खण्डन­गराउनु­छ­भन्या­•व्यवस्थापत्र­हाम्रा­घरमा­पठाइदेउ­खण्डन­गरि­पठाइ
26दिउँला­भनि­पठाया­•सभामा­वस्याका­पण्डितहरूले­पनि­•तिनीहरूको­हुदैन­भन्या­व्यव
27स्थापत्र­पठाइदिउन्­•हामि­खण्डन­गरि­पठाइदिउँला­भनि­जवाव­दिया­•एस्‌­उस्‌ले­•
28यस्तो­पक्ष­गर्न्या­पण्डितहरूका­सम्मतिको­क्या­प्रमाण­छ­•तिनीहरूले­सम्मति­गर्नुपर्दैन­•ति
29नीहरूका­सम्मतिको­मलाइ­अपेक्षा­छैन­•व्यवस्थापत्र­तयार­गर­भनि­•तयार­गराइ­पार
30वाला­राजाले­चह्राइपठायाको­व्यवस्थापत्र­•हजूरमा­दाषिल­भयो­हो­•उस्‌ले­सव­हाल­जाहे
31र­होला­•अव­एति­भयापछि­•कसैका­पैसा­•कौडिको­अपेक्षा­नराषन्या­पारवाला­राजाले­•आ
32फ्ना­धर्मसभामा­•सव­पण्डित­वटोली­•निर्णय­गर्दा­•पण्डितहरूले­•जौन्‌­कुरामा­सम्मति­ग
33र्या­•त्यो­कुरो­प्रमाण­हुन्छ­•रूपैया­षाइकन­सम्मति­गर्याको­•मन्‌­पर्याका­मानिसको­नाम­
34लेष्याको­व्यवस्थापत्र­प्रमाण­हुँदैन­•धेरै­रूपैया­दिया­देषि­•आजकालका­पण्डितले­सकल­
35कुरामा­सम्मति­गर्दछन्­•धर्माधर्मको­विचार­केहि­राषदैनन्­•साना­२­ठाउँमा­त­•धेरै­जग्‌गा
36मा­•इनीहरूले­•दुवै­तरफ­सम्मति­गर्याका­छन्­•ठुला­ठाउँमा­पनि­रूपैया­षाइ­पैल्हे­जयपुर
37वाला­राजालाइ­•रंगाचारिहरूको­रामानुजमत­वेदविहित­होइन­भन्न्या­व्यवस्थापत्रमा­•स
38म्मति­गरिदिया­•पछि­रंगाचारिले­•धेरै­•रूपैया­दिदा­•रामानुजको­मत­वेदविहितै­हो­
39भनि­रंगाचारिलाइ­पनि­व्यवस्थापत्रमा­सम्मति­गरिदिया­•इनीहरू­पैसाले­सम्मति­गर्न्या­
40हुन्­•धर्म­हेर्न्या­होइनन्­•आजकाल­नदिया­सान्तिपुरवाट­स्त्रीलाइ­•¯ ¯१­¯स्थापन­गर्न­हुदै
41न­भन्न्या­व्यवस्थापत्र­मगाइ­पठाया­भन्न्या­कुरा­सुनिन्छ­•इ­सवै­•पोकाका­सम्मति­भयाका­
42व्यवस्थापत्र­हुन्­•तिनीहरू­भन्दा­पैल्हे­•मैले­पनि­•कलकत्ताको­पाठसाला­•भाटपारा­•नदीया­
43सान्तिपुर­•इ­तीनै­जग्‌गाका­पण्डितहरूको­सम्मति­गराँउन­मानिस­पठायाको­थियो­•त्यसै­
44विचमा­नदिया­सान्तिपुरको­व्यवस्थापत्र­सर्कारमा­दाषिल­भयो­•उतैवाट­मगाइयो­भ
45न्दा­सुन्या­•र­षर्च­धेरै­लागन्या­हुदा­•डरले­नदिया­सान्तिपुरको­रोकाइपठायाँ­•कलकत्ता
46का­पाठसालाको­र­भाटपाराको­व्यवस्थापत्र­•मसित­छ­•अरु­पनि­त्यस्को­काम­छ­भनि­हुकु
47म­भया­•हजूरमा­चह्राइपठाउँला­•जहासम्म­•पतिको­आज्ञा­भया­पनि­•संस्कार­भ
48याका­भया­पनि­•दीक्षा­सुन्याका­भया­पनि­•स्त्रीलाई­सर्वथा­अधिकार­छैन­भन्या­यस्ता­स्मृति
49का­•स्पष्ट­निषेध­भयाका­वचन­मिल्‌दैनन्­•ताहासम्म­•यो­सनातन­चलिआयाका­•रितिमा­•
50हजूरवाट­कत्ति­पनि­सन्देह­राषिवक्सनु­पर्दैन­कि­भन्न्या­झैँ­•मेरा­चित्तमा­लाग्दछ­•वाहा­प
51छि­जान्या­हजूर­होइवक्सनुहुन्छ­•जो­हुकुम­सो­सहि­•वहुत­कहातक­विन्ती­गरू­•ई­मेरा­
52शुभचिन्तक­हुन्‌­भनि­मेरा­उपर­•मेहरवान्‌गीको­नजर­राषिवक्सनुभया­•मेरो­•दुष्ष­
53दारिद्र्य­दूर­होला­•विज्ञेषु­•प्रतिपालकेषु­•किमधिकमिति­सम्वत्­१९२०­साल­मिति­•
54कार्त्तिक­वदि­१२­रोज­६­मुकाम­वनारस­रामघाट­पटनीमलका­हवेली­•शु
55भम्­¯¯¯¯ ¯¯¯¯ ¯¯¯¯ ¯¯¯¯ ¯¯¯¯¯¯¯¯ ¯¯¯¯ ¯¯¯¯

Translation

[1r-part1]

No. 357

Śivaliṅga 1

Hail. This is a letter [written] with the good blessings of Jīvanātha Śarmā to triply glorious and favoured Mahārāja Sir Jaṅga Bahādura Rāṇā, who holds very formidable power in his arms etc., GCB thoṅ. lin. pim. māko. kāṅ. vāṅ. syān1 Prime Minister and Commander-in-Chief, who is always victorious in battle.

By your meritorious dignity [everything] here is fine and pleasant. I will be protected if with you there [everything] is always fine and pleasant. Āge: the tidings here are well.

Uprānta: The rukkā, which was written by you in your kindness on Wednesday, the 5th day of the bright half of Āśvina, reached [here] on Monday, the 2nd of the dark half of Kārttika. The purport of the details is understood.

The order has come from you [that begins with the words] ‘Because of the dispute over establishing -1- (a śivaliṅga), I have been grievously tormented in my mind. Will this torment disappear or not?’ From the mouth of paṇḍitas never comes an admission [of mistakes]. They keep on fighting. Since they never come to an agreement, a mediator needs to be appointed. A decision was made after you had fixed as mediators in this matter the king on the other side (pāravāla, i.e.Ramnagar on the other side of the Gaṅgā)2 and his dharmasabhā. Whatever is concluded by these mediators needs to be accepted by the paṇḍitas of both sides. One [side] must not say, ‘We don't accept [that].’ [Regarding] the meaning of words of prohibition from various scriptures, these are all general statements of prohibition [no matter] how many words of prohibition there are. [Thus] whatever prohibitory statements have been made [in the smṛti] for women who have no orders from their husband, no saṃskāra (i.e., are not married), [and] no initiation [for the daily worship], there is unanimity in all these mandatory injunctions. [However,] Rājārāma Śāstrī3 [and] Bāla Śāstrī4 could not provide a meaningful interpretation [of the scriptures] when they were asked by the paṇḍitas of the dharmasabhā to explain what kind of women are allowed to establish [a śivaliṅga], given the fact that there are so many mandatory injunctions which allow [married women] to establish [one only] by order of their husband.

They [both] stood up and went to their respective houses. The next day they returned with a ritual handbook [confirming their position]. In it was written that a yajamāna is not allowed to do any work by his own hand; whatever is to be done should be done [only] through the priest. This handbook was not accepted as probative authority in the assembly. That day passed, [and] the next day Rājārāma Śāstrī and Bāla Śāstrī did not come to the assembly (even) after an invitation had been sent to them.

[1r-part2]

They sent [a message back] through the reputable (lit. great person: mahājana) Harican Bābu, who said: ‘If you want your vyavasthāpatra5 criticized, send it to our houses. We will return it to you after criticizing it [ourselves]." The paṇḍitas sitting in the dharmasabhā replied: "Let them (the two Śāstrīs) send a vyavasthāpatra which denies permission; we will in turn criticize [their decision].’

‘What proof is consensus [reached] among such biased paṇḍitas? They need not agree. I don't expect any consensus from them. Prepare the vyavasthāpatra!’ [Thus] the king from the other side ordered a vyavasthāpatra, which was dispatched to you. Through this everything will be known. From now on whenever the king on the other side − who has himself no interest in money or cowries − assembles all the paṇḍitas in his dharmasabhā and a decision is made through consensus among [those] paṇḍitas, then this is [enough] proof. [By contrast,] a vyavasthāpatra signed by persons of one's own liking who have agreed after taking bribes cannot be considered as proof. If given a lot of money, today's paṇḍitas agree on all topics. They don't think about what dharma is and [what] adharma [is]. In petty things they have reached consensus on both sides at various places. In something of very great importance, too, they once took money and reached consensus in a vyavasthāpatra to the king of Jaipur, saying that the doctrine of Rāmānuja ascetics (raṅgācāri) is not taught in the Veda. After the raṅgācāris gave [them] a lot of money, they (the paṇḍitas) also reached consensus in a vyavasthāpatra to the raṅgācāris, saying that the doctrine of Rāmānuja is taught in the Veda. They are ones who agree because of money; they do not consider the dharma.

These days it is heard that [these two paṇḍitas] asked for a vyavasthāpatra to be sent from Nadiyā Śāntipura (a university in Bengal?) − [one] stating that no woman is allowed to establish -1- (a śivaliṅga). The packages that I am sending now contain all the vyavasthāpatras in which consensus was reached. Before them, I also had sent my people to generate consensus among paṇḍitas from the following three places: Kalkattā Pāṭhaśālā, Bhāṭapārā and Nadiyā Śāntipura. Meanwhile I have heard that the vyavasthāpatra from Nadiyā Śāntipura has arrived at [the seat of your] government, and being afraid of incurring [too] many expenses, I put a stop to [my order] of [another] vyavasthāpatra from Nadiyā Śāntipura. The vyavasthāpatras given by the Kalkattā Pāṭhaśālā and Bhāṭapārā are with me. If this needs further work I will send it to you upon your orders. As long as clear of prohibition are not found in the smṛti to the effect, explicitly, that women have absolutely no right [to establish a śivaliṅga] regardless of their husband’s orders, of their being married and of their having heard the mantra [of initiation], it seems to me that you should not have any doubt regarding the customs which have always been practised. After all, you are the knowledgeable one. Your orders are [always] correct. What more can I say?

My suffering and poverty will disappear if you cast your compassionate eyes on me saying: ‘He is my well-wisher.’

Thus, on Friday the 12th day of the dark half of Kārttika, in the [Vikrama] era year 1920 (1863 CE). Residence: VārāṇasīRāmaghāṭa, Paṭanīmala Havelī. May it be auspicious.

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Glossary

Word	Notes
āge	[fr. S. agre] adv. lit. "henceforeward" (Riccardi 1976: 150 n. 6), especially used in administrative and legal documents to mark the beginning of a text or paragraph. In its function it is similar to uprānta.
munsī	[fr. A. munshí] n. writer, author, teacher or a translator. Munsīs were properly trained scribes and secretaries of the courts.
rukkā	[fr. A. ruq'a] n. an executive order, short note, missive from the highest authority. The king, the crown prince, but also queens and the Rāṇā prime ministers issued rukkās.
uprānta	var. uprāṃta, ūprāṃnta, ūprā̃nta, prāṃta; also yathocita uprānta; conj. after that, besides, in addition to, hereafter. In earlier prose and official documents, this word marked the beginning of a text or paragraph. It has no equivalent in English (Clark 1989: 231). In some (mostly Rāṇā period?) documents, it takes the form of yathocita uprānta.

Bibliography

Dodson, Michael S. . 2005. "Indian Thought in the Nineteenth Century." In: Encyclopedia of Nineteenth-century Thought, edited by G. Claeys, 218-224. London, New York: Routledge.
Powell, Avril Ann . 2010. Scottish Orientalists and India: The Muir Brothers, Religion Education, and Empire. Woodbridge: Boydell Press.
Sen, Surendranath, and Umesha Mishra. 1951. Sanskrit Documents: Being Sanskrit Letters and Other Documents Preserved in the Oriental Collection at the National Archives of India. Allahabad: Ganganatha Jha Research Institute.
Sharma, Subhadra. 1957. Dharmaśāstriya-vyavasthā-saṃgraha. Benares: Government College.
Singh, Mahendra Man. 2013. Forever Incomplete: The Story of Nepal. India/USA/UK/Singapore: SAGE Publications.

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