A stone inscription installed by King Śrīnivāsa Malla at Taḥ Bāhāḥ regarding rules for the chariot procession and other activities of Buṅgadyaḥ (NS 793)
ID: NHDP_0001_0138
Edited and
translated by Manik Bajracharya and Rajendra Shakya
in collaboration with
Pabitra Bajracharya
Created: 2021-07-27;
Last modified: 2023-12-12
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The accompanying edition, translation/synopsis and/or commentary are available under the terms of the Creative Commons Attribution-ShareAlike 4.0 International License
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Abstract
This stone inscription installed inside the temple of Buṅgadyaḥ at Taḥ Bāhāḥ by King Śrīnivāsa Malla enunciates rules regarding the chariot procession and other activities of Buṅgadyaḥ.Diplomatic edition
[1r]
1᠀1 स्वस्ति॥श्रीश्रीश्रीमदार्य्यावलोकितेश्वरभट्टारकाय2 नम:॥ ॥श्रीमन्माणिग्लाधिपति3 महाराजाधिराजश्रीश्रीजयश्रीनिवासमल्लदेवप्रभुठाकुरसनथ्वदेशयामर्ज्जा2दाव्यवहारथमस्यकोथ्वसंवछल4 लोह्वस5 चोस्यंतयाजुरो॥थवनेश्लोकचोस्यंतयाअर्थसेवदयुमसेवदयुथ्वतियाअर्थनभाषानंचोस्यंतयाजुरो॥श्री३वुंगइष्ट
3देवतासकेमाणिग्लया6 राजापनिस्यन7 निस्त्रपेयातभाषाथ्वति॥श्री३त्रैलोक्यनाथवुंग8 इष्टदेवतायास्नानजात्रारथजात्राआदिन9 वुंगविज्याचकेस10 तववाहार11 विज्याच
4केसराजापनिस्यन12 समस्तज्यातोडताव13 ङ्हथ्यातक14 विज्यायमाल॥थुतिजात्रासराजापनिस्यं15 शोककष्टजुरसांवाद्यवाजनमदयकेमदोथ्वतिभाषाजुवराजश्री
5श्रीजोगनरसिंहसाक्षीतयावभगीरथभयीयाव16 साहुतिन17 तयाजुरो॥ ॥रथयामारकोथवने18 लुंपतिसचोस्यंतकोप्रमान19 यायमारजुरो॥पुनभाषावेसत
6पनिस्यन20 निस्त्रपेथथ्य21 क्येसेवासेशस्यआदिनवेलसदुंकायाव22 निदानया⟪य⟫मारथवथवसमर्ज्जादाथ्य23 वाहीकनकचंगलथंङन24 सन्ने25 मदोश्री३वुंग26 इष्टदेव
7याकेभीङक27 निस्त्रपेमार28 रथजात्रा29 स्नानजात्रासराजापनिस्केङ्हकास्यं30 निमन्त्रन31 वयमारथवथवसभाराजुक्वङ्हकास्यं32 तारलाचकेमाररथयातसिंसाहारपखि
8ओलतआदिन33 तारलाचकतयमार34 छातथ्यंवालाहितो35 घरकोतोचोयकंहयमारथुतिथव36 थवसभारासचेतमतरसामयातसाश्री३वुंगइष्टदेवयाकुदृ
9ष्टिश्रीश्रीथाकुरयागुणाहागारजुरोथ्वतिभाषाजुवराजश्रीश्रीजोगनरसिंहसाक्षीतयावभगीरथभयीयावसाहुतिनतयाजुरो॥वालाहीपनिस्यन37 निस्त्र38
10पेथथ्य39 थवथवसङ्हपाया40 गथ्यछातजुरअथ्ययायमारसलतयके41 धकलिव्वातकेधकचोनेमदोथाकुरपनीस्यन42 जुरसांपर्य्यायपर्य्याययाथ्यं43 ङ्हा
11या44 व्यवहारतिन45 याङविज्यायमारथुतिभाषाजुवराजश्रीश्री46 जोगनरसिंहसाक्षीतयावभगीरथभयीयावसाहुतिनतयाजुरो॥थ्वथ्यंघलकोपनिस्यन
12निस्त्रपेथथ्यङ्हाया47 मर्ज्जातथ्यं48 वेहरपेमारपुरानओलतखेलेमदोमहालायपनिस्यनओलतपुरानयायमदोलिव्वातकेमदोथ्वगुरपहरननिस्त्रपेमार
13थथ्य49 मयातसाश्री३वुंगइष्टदेवया50 कुदृष्टिश्रीश्रीथाकुरयागुणाहागारजुरोथ्वतिभाषाजुवराज51 श्रीश्रीजोगनरसिंहसाक्षितयावभगीरथभयीयावसाहुति
14न52 तयाजुरो॥पुनभाषाश्रीश्रीजयश्रीनिवासमल्लथाकुरसनश्री३वुंग53 इष्टदेवताप्रीतिनआरतीगुथिदुन्तायाभाषाथ्वति॥रोव१२०वंङ्ह्याक54 भूयरो
15व१०वंङ्ह्याक55 रोव५ङखोरोव३ज३चेतक्वरो२xभोलोक्व56 क्रर्ष57 २xतिचोथलिभूय58 खा३xपाघरिक्यव59 जव३कु७xतववाहारजावछे60 खा८कु९पा
16तारथंतिछेभूयखा१कु१०वुंगदेवलननि61 वन्ताजावछेथ्वतिवुछेक्यवदुन्ता62 जुरोथ्वतियावरसाननताम्रपत्रसचोस्यतकोसामग्रीदयकं63 नसचासव
17लन्हिआरतीछोयकेमारजुरोयखालषु64 त्वारया65 कोवाहारत्वारयाभूजोङकुसरियाजुगिनेम्हस्यनशंखपुयकेमारजुरोथुति66 भाषागुथिसमूहप
18निस्यनताम्रपत्रसचोस्यतयादानपत्रसचोङथ्यनिस्त्रपेमारखानछम्हवीथिवाहावेनकं67 प्रसन्नजुयाजुरो॥भूयरोव७x68 तगनालाजारोव१ज३
19मतखेलरोव५चोवाहारक्व69 भूयरोव४चोवाहारक्व70 भूयरोव३चोवाहारक्व71 रोव७x72 ङखोभूयरोव१जव१ङखो73 रोव५ङखोयिताभूयरो74 २ङखोयिता
20रोव५थंसियाकातद्वरो३खोसिपरिलीवनेरोव७लघनावु75 भूयरोव५लघनावु76 खा२क्यवभूयखा४ध्वाखानपिपुखुडियेताक्यवखा२x77 तववा
21हारयंताछेथंतिछेयाछेडिकोट१खा78 १जव३वुंगदेवलननिमहाकालग्रंथिलीवनेछेथुति79 वुछेक्यवदुन्ताजुरोथ्वतियावरसाननताम्रपत्रसचो
22स्यतकोसामग्रीदयकंवान्हिसववाचासवआरतीछोयकंनिस्त्रपेमारजुरोसातिग्लत्वारयाहफले80 त्वारयावभु81 जोङकुसरियाजुगिनेम्हस्य
23न82 शंखपुयकेमारजुरोथुतिभाषागुथिसमूहपनिस्यनताम्रपत्रसचोस्यतयादानपत्रसचोङथ्यवेलमफेस्यंनिस्त्रपेमारजुरोखानछम्हवीथि
24वाहावेनकं83 प्रसन्न84 जुयाजुरोवीथिवाहायाखंथ्यनचोङथ्यप्रमानजुरोपुनर्व्वारजीवमजीवधास्यंविनति85 यायमदोराजापनिस्यनजुरसां86 मवेको87
25व्यङकेंमदोव्यङपनि88 मव्यङकेंमदोथ्वतिभाषाजुवराजश्रीश्रीजोगनरसिंहसाक्षितयावभगीरथभयीयावसाहुतिन89 तयाजुरो॥पुनभाषासए
26वश्रीश्रीजयश्रीनिवासमल्लथाकुरसनओहो90 प्रतापयातदुन्तारोव२जव२साखलंख91 वुताहावधरया92 पेक93 दामथ्वतिवरसानन94 झोकरा95 कुन्हु96 ओहोप्र
27तापसतङनंताम्रपत्रस97 चोस्यतयादानपत्रसचोङथ्य98 गुथिसमूहपनिस्यननिस्त्रपेमारजुरो॥भूयरोव६जव१यमचोकर्ष१जव१वलाताकर्ष१ज
28व३मतिथ्वतियावरसाननकार्त्तिककृष्णप्रतिपदाकुन्हुश्री३वुंगइष्टदेवयाअग्रसहोमछोयकंमासउपवासनचोङधर्म्मनिपनि99 नोफेनकंभूय
29राथ्वकआदित्यवारप्रतिश्री३लोडेक्वडेभट्टारकासके100 म्हं101 १हंसदयकं102 पूजायाङनताम्रपत्रसचोस्य103 तयादानपत्रसचोङथ्यगुथिसमूहपनि
30स्यन104 निस्त्रपेमारजुरो॥भूय105 रोव६106 वलवुस107 थ्वयावरसाननश्री३वुंगइष्टदेवयाअग्रसचोङसुवर्ण्णप्रनारीसचोङमहादेवपूजायाचकं108
31ताम्रपत्रसचोस्यतयादानपत्रसचोङथ्यगुथिसमूहपनिस्यननिस्त्रपेमारजुरो॥भूयन्हवनगुथिसदुन्तारोव६सिलंवुथ्वतियावरसानन
32गंगाजलआदिनताम्रपत्रसचोस्यतक्व109 सामग्रीदयकंश्री३वुंगइष्टदेवतास्नानयाचकंपञ्चतार110 वाद्यथायआरतीछोयकेमारजुरोभूयस्व111
33गुरजात्रासं112 पञ्चताल113 वाद्यथास्यंआरतीछोयकेमारजुरोथ्वतिभाषागुथिसमूहस्वखलकनंताम्रपत्रसचोस्य114 तया115 दानपत्रसचोङथ्यनि
34स्त्रपेमारजुरो॥भूयशिवरात्रगुथिसदुन्तारोव७कल्खोचा116 थ्वतियावरसानन117 ताम्रपत्रसचोस्यतक्वसामग्रीदयकंपेपहरसंपूजायायमारजु
35रो॥थ्वतिश्रीश्रीजयश्रीनिवासमल्लथाकुरसनदुन्तागुथिसताम्रपत्रसचोस्यतयादानपत्रसचोङथ्यमयातसाश्री३वुंगइष्टदेव
36तायाकुदृष्टिश्रीश्रीथाकुरयागुणाहागार118 जुरोथ्वति119 भाषाजुवराजश्रीश्रीजोगनरसिंहसाक्षीतयावभगीरथभयीयावसाहु
37तिन120 तयाजुरो॥थ्वतिगुथिसराजाप्रमानजोवाल121 गुथिकतकआदिन122 सुनानं123 कचंगल124 थन्ने125 मदोकचंगलथनसागोव्राह्मणादिपञ्च
38महापातकराकजुरो॥पुनभाषामाणिग्लसवसरपावचोक्वस्यन126 चाकसिविथिसधरमासालेससुनानंराजाप्रमानयाकेधायाववेनके
39मदुग्वह्मनवेनकरओम्हयातश्रीश्रीवुंगइष्टदेवतायाकुदृष्टिराजायागुणाहागारथ्वतिभाषाजुवराजश्रीश्रीजोगनरसिंह
40साक्षीतयावभगीरथभयीयावसाहुतिन127 तयाजुरो॥पुनभाषाश्रीश्रीराजान128 प्रजापनि129 दुखवीय130 थुतिअर्थसजुरोगढप्राकारज्या
41तासाले131 ज्यासदछिस132 छपोलजाथुसिकायस133 राजिकयाज्यासथ्वतिज्याससुनानंवेङमवेङधास्यंमयाय134 मदोग्वह्मन135 मयातओ
42म्हयाकेवसुतकायखकिन136 चेयपाखानपिंकायजोग्यजोग्यथ्यशास्तियायथथ्ययाङाधकप्रजापनिदुखचायमदोराजाप
43निस्यनजुरसांथवकेनिस्त्रपुधकवेङकेमदोकुम्हरजुपनिस्यनजुरसांप्रमानपनिस्यनजुरसांथवथवस्केनिस्त्रपुधकथुतिवी
44थिवाहावेङकरसाश्री३वुंगइष्टदेवतायाकुदृष्टिश्रीश्रीथाकुरया137 गुणाहागारजुरोथ्वतिभाषाजुवराजश्रीश्रीजोगनरसिंहसा
45क्षीतयावभगीरथभयीयावसाहुतिन138 तयापुनभाषाश्रीश्रीराजापनिस्यनजुरसांप्रजापनिमुमारकंअतिदुखवीयमदोमु
46मारकंफछिन139 दुखवीरसाप्रजापनिस्यनराजायाकेफिरादयायमारजुक्तिथ्यप्रजापनिस्यनंमयायंमदो140 परमाननंमयायं141 म
47दोथ्वसमस्तंश्री३142 वुंगइष्टदेवयाआज्ञान143 परंपरा144 चोस्यं145 तयाजुरोश्रीश्रीजयश्रीनिवासमल्लथाकुरया146 थवदेहेनपिंकायाव
48भगीरथभयीयाचौतारायाङावथवदेहेवओवभीन्नमयाङामेवनंभीन्नयायमदोथ्वतियासाक्षीश्री३वुंगइष्टदेवता
49श्रीश्रीजोगनरसिंहथाकुरस147 ॥पुनभाषासएवश्रीश्रीजयश्रीनिवासमल्लथाकुरसन148 स्वमाताश्रीश्रीभानुमतीदेवी
50सनामनश्री३वुंगइष्टदेवताप्रीतिनजोगीचक्रगुथिदुन्तासभाषाथ्वतिरोव६अफलरोव४xङखोरोव२xकोल
51जलधुनिक्वरोव४यिलदुरोव३ज३खोलंवु149 थ्वति150 वुया151 वरसाननताम्रपत्रसचोस्यं152 तक्वसामग्रीदयकंचैत्रकृष्णया
52अमावास्याकुन्हु153 तववाहारसघटस्थापनयाङनजोगीचक्रनकेमालजुरोथ्वतिभाषाश्री३त्रैलोक्यनाथया
53चरणारविन्दयासेवकजुवराजश्रीश्रीजोगनरसिंहथाकुरसाक्षीतयावभगीरथभयीयावसाहुतिन154
54चोस्यंतयाजुरोलिखितनकवाहारविश्वसिंह॥ ॥श्रेयोऽस्तु॥संम्वत्७९३फाल्गुणशुक्लदशमीआदित्यवा
55रथ्वकुन्हुथ्वसंवछल155 लोहोस्थापनायाङाजुरो॥थ्वतिवंधेजराजानंप्रजानंमानययायमारजुरो॥शुभ॥
56पुनभाषापसिल्यापनिसध्यसासिथियाचेक्न156 पेड157 क्रकुतथ्वतिसुनानंग्वाहारियातसां158 वेङकेमदोजुरो॥
57पुनभाषाश्री३[...]थयारथजात्रायातलंजोगाजो159 मदोधकनोहाल160 कस्तुनुं161 सुनानरणिधनिधकधास्य162
58लागास्यसन्ने163 मदो॥श्री३त्रैलोक्यनाथरथसविज्यातोलेसुनान164 लकामनङ्ह्याय165 मदोथुतिङ्हांनिस्यया166 नेममानय
59यायमारथुतिनेममानयमयातसाश्री३वुंग167 इष्टदेवतायाकुदृष्टिश्रीश्रीथाकुरयागुणाहागार168 जुरो॥थ्वतिभाषा
60जुवराजश्रीश्रीजोगनरसिंहसाक्षितयावभगीरथभयीयावसाहुतिन169 तयाजुरो॥पुनभाषा170 प्रजापनिसक्यवलिविस
61उचाटन171 थनसासोआदिनभूमतलसकचंगलथनसाओम्हयाकेलुंप्ल१श्रीश्रीराजदण्डजुरोसुनानंथव172 थिथिइष्ट
62मित173 धककोय174 मदोराजाप्रमानयाकेविनतियायं175 मदोराजाप्रमाननंथव176 थवस्के177 निस्त्रपु178 धायं179 मदोजुरो॥पुनभा
63षाथुगुरपर्य्यायसपुरावाधययाङाग्ववेलसं180 पुरास्यनङावसुनानंवेङमवेङधायमदोसकल्य181 प्रजापनिस्यनं
64ल्होनेमारजुरोथ्वतिभाषाजुवराजश्रीश्रीजोगनरसिंहसाक्षीतयावभगीरथभयीयावसाहुतिन182 तयाजुरो॥
65पुराज्यासचितायाकश्रीराजवंशनरसिंहभाशुभ॥
Translation
[1r]
᠀. Hail! Homage to the threefold glorious Āryāvalokiteśvara Bhaṭṭāraka! [I,] the twice venerable King Śrīnivāsa MallaThākura, the venerable victorious Lord of Māṇigla183 , have inscribed (cosyaṃ, lit. written) on this samvatsara (text: saṃvachala) stone184 the maryādā185 and vyavahāra186 of this kingdom [of Lalitapura] to the best of my knowledge. The verses written [in an inscription] installed last year may be understandable to some but not to others. For this reason, it has been written [here] in the vernacular language.
The following are rules to be followed by the kings of Māṇigla regarding the threefold glorious Buṅga, the tutelary deity (buṅga-iṣṭadevatā). The king shall put aside all work and arrive early for events relating to the threefold glorious Trailokyanātha Buṅga, the tutelary deity, such as the bathing ceremony (snānajātra)187 and chariot procession (rathajātrā), and also when [the deity] is brought to Taḥ Bāhāḥ (text: Tavabāhāra) or to Buṅga. Kings shall not ban the musical ensemble during this procession (jātrā), even during the mourning of the death [of any member of the royal family]188 . These rules have been made with the twice venerable Crown Prince Joganarasiṃha as a witness and in consultation with Bhagīratha Bhayīyā. All the chariot's necessities must be arranged for in accordance what is written on the gold-plate inscription [installed] last year.189
[Here are] other rules. The following [are the rules] to be followed by biseṭas (text: besata): You should collect the harvests of grains—lentils, unhusked rice, etc.—on time and clean them. You should not cause disputes by acting outside of your legal confines (maryādā). You are to make [all] arrangements so that they are favourable to the threefold glorious Buṅga, the tutelary deity. Invitations to the king should arrive in advance for the chariot processions and the bathing ceremony. Each one of you is to fulfil all your responsibilities in a timely manner.190 [You] are to arrange wood, joints (sāhāra), rattan canes (pakhi)191 , thick ropes (olata)192 , etc. [necessary] for [constructing] the chariot. [You] are to notify the Bārāhīs (text: Bālāhito)193 and Ghaḥkūs (text: Gharakoto)194 and have them be present [for the construction and procession of the chariot], as mentioned in the chāta195 [texts]. If you are not mindful of these responsibilities of yours [or] you do not fulfil them, [you] will be struck by the evil eye of the thrice glorious tutelary deity Buṅga, and will be an offender (gunāhāgāra)196 against [the orders of] the twice venerable Ṭhākura (i.e., the king). These rules have been made with the twice venerable Crown Prince Joganarasiṃha as a witness and in consultation with Bhagīratha Bhayīyā.
These are [the rules] to be followed by the Bārāhīs: [You] are to do [your work] in the manner [written] in the chāta earlier. [You] must not wait to be notified [for the work] and cause [yourselves] to be late. As for the Ṭhākuras, [they] should act in accordance with the vyavahāra [norms] as practised recurrently in the past. These rules have been made with Crown Prince Joganarasiṃha as a witness and in consultation with Bhagīratha Bhayīyā.
Similarly, these are [the rules] to be followed by the Ghaḥkūs (text: ghalako): [You] are to conduct yourselves in the customary manner. Old [thick] ropes (olata) must not be used.197 Mahālāyas198 must not let ropes (olata) wear out. [You] must not be late [for the chariot procession]. This is the manner in which you must be devoted [to your duties]. If you do not do it, [you] will be struck with the evil eye of the thrice glorious tutelary deity Buṅga and be an offender against [the orders of] the twice venerable Ṭhākura. These rules have been made with the twice venerable Crown Prince Joganarasiṃha as a witness and in consultation with Bhagīratha Bhayīyā.
[Here are] other rules. The following [are the regulations] regarding the donation made to the Āratī Guthi out of love for the thrice glorious tutelary deity Buṅga by the twice venerable King Śrīnivāsa Malla Ṭhākura: [I] have donated lands, buildings, and gardens, namely 120 ropanīs [of land at] Vaṃṅhyāka; another 10 ropanīs of land [at] Vaṃṅhyāka; 5 ropanīs [of land at] Nyekhu (text: Ṅakho; Nep. Nakkhu); 3 ropanīs 3 javās [of land at] Cetakva; 2 and a half ropanīs [of land at] Bholokva; 2 and a half karṣas [of land at] Ticothali; another 3 and a half khās199 of land [from] Pāgharikyaba (the garden at Pāghari); a jāvache200 [measuring] 3 javās 7 and a half cubits (ku) [at] Taḥ Bāhāḥ (text: Tava Vāhāra); 8 khās 9 cubits [of] land for house construction (pātāla)201 [at] Thaṃtiche; another jāvachẽ [measuring] 1 khā 10 cubits to the east of Buṅgadevala Nani202 . With the annual revenue from these [donations], the burning of lamps (āratī) are to be performed every day at dawn and in the evening by preparing the items mentioned in the copperplate [inscription]. Two Kusle jogīs (text: kusariyā jugi) from IkhālakhuṬola (text: Yakhālaṣu tvāra) and from Ko Bāhāḥ Ṭola (text: Kobāhāra tvāra) should be made to carry [ritual] plates and blow conch-shells [at the time of āratī performances]. The guthi members should follow the rules mentioned in the deed of donation inscribed on the copperplate.
I am very pleased to exempt one person from each household from vīthivāhā.203
[Moreover, I] have donated lands, buildings and gardens, namely 7 and a half ropanīs of land [at] Taganālājā; 1 ropanī 3 javās [of land at] Matakhela; 5 ropanīs [of land at] Cobāhārakva; another 4 ropanīs of land [at] Cobāhārakva; another 3 ropanīs of land [at] Cobāhārakva; 7 and a half ropanīs [of land at] Nyekhu (text: Ṅakho); another 1 ropanī 1 javā of land [at] Nyekhu (text: Ṅakho); 5 ropanīs [of land] to the south (yitā) of Nyekhu (text: Ṅakho); another 2 ropanīs of land to the south of Nyekhu (text: Ṅakho); 5 ropanīs [of land in the] Kātadva [quarter] of Thaṃsi204 ; 3 ropanīs [of land] behind Khosipari; 7 ropanīs of land [at] Laghanābu; another 5 ropanīs of land [at] Laghanābu; 2 khās of garden land and another 4 khās of land outside the gate south of the pond; 1 northern house [with an area of] 2 and a half khās [at] Cheḍikoṭa of Thaṃtiche [at Taḥ Bāhāḥ]; [and] a house behind Mahākālagraṃthi at Buṅgadevala Nani [measuring] 1 khā 3 javās. With the annual income from these [donations], burning of lamps (āratī) must be performed at middays and midnights by fulfilling the items as mentioned in the copperplate [inscription]. Two Kusle jogīs from Sātigla (i.e., Saugaḥ) Ṭola and from Haphale Ṭola must be caused to carry [ritual] plates and blow conch-shells [at the time of āratī performances]. The guthi members should follow the rules without any delay as mentioned in the donation deed inscribed on the copperplate.
I am elated to exempt one person from each household from vīthivāhā. The matters regarding vīthivāhā as written here is an authoritative [statement].
Again, one is not allowed to make petition [to the king] arguing the appropriateness [of what is written here]. The king, on his part, must not allow what is prohibited and prohibit what has been allowed. These rules have been made having the twice venerable Crown Prince Joganarasiṃha as a witness and in consultation with Bhagīratha Bhayīyā.
[Here are] other rules. The same twice venerable King Śrīnivāsa Malla Thākura has donated 2 ropanīs and 2 javās of land [at] Sākhalaṃkha [and] four dāmas [of land at] Tāhāvadhara205 for offering a silver banner (patāḥ). The members of the guthis must use the income of these [donations] to offer (lit. add) a silver banner [to the chariot every year] on [the day of] Jhokarā206 , [and] they should follow the rules as mentioned in the donation deed inscribed on the copperplate.
Furthermore, the annual income of 6 ropanīs and 1 javā [of land at] Yamaco, 1 karṣa and 1 javā [at] Balātā, [and] 1 karṣa and 3 javā [at] Mati shall be used to perform a fire oblation in front of the thrice glorious tutelary deity Buṅga on the 1st of the dark fortnight of Kārtika207 , [and] to perform the [ritual of] nu phyane[gu] (text: no phenakaṃ) 208 for the pious devotees who observe a month-long fast (māsa upavāsana, New. māy apasaṃ). Moreover, on the first Sunday of every month, a duck shall be offered to the thrice glorious Loḍe Kvaḍe Bhaṭṭāraka. 209 The guthi members should follow the rules as mentioned in the donation deed inscribed on the copperplate.
Furthermore, out of the annual income of 6 ropanīs [of land] at Balabu, the Mahādeva [enshrined] on the golden water spout in front of the thrice glorious tutelary deity Buṅga should be worshipped. The guthi members should follow the rules as mentioned in the donation deed inscribed on the copperplate.
Furthermore, out of the annual income of 6 ropanīs [of land at] Silaṃbu donated for the Nhavaṃ Guthi210 , the thrice glorious tutelary deity Buṅga must be bathed by arranging holy water (gaṃgājala) and all other items mentioned in the copperplate [inscription]. Pañcatāla ensemble must be played and burning of lamps (āratī) must be performed. Additionally, performance of pañcatāla ensemble and burning of lamps (āratī) must [also] be done during the three jātrās.211 Members of these three guthis212 should follow the rules as mentioned in the donation deed inscribed on the copperplate.
Furthermore, out of the income of 7 ropanīs [of land at] Kalkhocā donated for the Śivarātra Guthi, worships must be performed at all four praharas by arranging all the items as mentioned in the copperplate [inscription]. Regarding this guthi donated by twice venerable victorious King Śrīnivāsa Malla, if in case things are not carried out as instructed in the donation deed inscribed on the copperplate, [you] will be struck with the evil eyes of the thrice glorious tutelary deity Buṅga and be an offender of [the orders of] the twice venerable Ṭhākura. These rules have been made having the twice venerable Crown Prince Joganarasiṃha as a witness and in consultation with Bhagīratha Bhayīyā.
No one, [including] the kings [or] pramānas [or] the guthi members of Yaṃvāḥs213 may create dissension regarding the matter of these guthis. If anyone creates dissension, he will be inflicted with five great sins (pañcamahāpātaka) such [the killing of] a cow [or] Brahmin.
[Here is] another rule. All the people residing in Māṇigla must not evade themselves from the rotatory obligation (cākasi vithi) of pulling the dhaḥmā-shaft by obtaining the favour of the king or the ministers. Anyone who evades [from this obligation] will be struck with the evil eyes of the thrice glorious tutelary deity Buṅga and be an offender of [the orders of] the twice venerable Ṭhākura. These rules have been made having the twice venerable Crown Prince Joganarasiṃha as a witness and in consultation with Bhagīratha Bhayīyā.
[Here are] other rules. [I], the twice venerable king, have caused trouble to his subjects by imposing following obligations: One should not evade the works related to the fortification walls and tā sāle jyā214 , [along with] the annual work obligations of jā thusi kāya215 [and] rājika.216 Anyone who does not fulfill [these obligations] shall be fined in kind (vasuta), be fettered with khaki217 , [or] be taken outside of the eaves of the roof [of his residence] and be tortured in the manner he deserves. The subjects must not be disheartened because [I] took such actions. The kings, too, should not exempt [anyone from the obligations] out of favour. If the princes or pramānas exempt [anyone] from the obligations out of favour, they will be struck with the evil eyes of the thrice glorious tutelary deity Buṅga and be an offender of [the orders of] the twice venerable Ṭhākura. These rules have been made having the twice venerable Crown Prince Joganarasiṃha as a witness and in consultation with Bhagīratha Bhayīyā.
[Here are] other rules. The twice venerable kings are also not allowed to trouble the subjects without a proper cause. In the case [you, the subjects,] are extremely troubled [by any state official] without a proper cause, the subjects must come to petition the king. The subjects must not refrain from [acting in accordance with] yukti (text: jukti).218 The pramāna (text: paramāna) must also not refrain [from his obligations]. [I] have enforced (lit. written) all of these traditions (paramparā) at the orders of the thrice glorious tutelary deity Buṅga. [I,] the twice venerable King Śrīnivāsa Malla Thākura, have appointed Bhagīratha Bhayīyā, who is born out of my own body, as cautārā (minister) and [I] see no distinction between my body and his. Others must also not make a distinction. The witnesses to this are the thrice glorious tutelary deity Buṅga and the twice venerable Joganarasiṃha Thākura.
[Here are] other rules. The following are the rules regarding the donations that [I,] the same twice venerable King Śrīnivāsa Malla Thākura, have made in the name of [my] own mother Bhānumatīdevī for the Jogīcakra Guthi in honor of the thrice glorious tutelary deity Buṅga: Out of the income of 6 ropanīs [of land at] Aphala; 4 and a half ropanīs [at] Nyekhu; 2 and a half ropanīs [at] Kola Jaladhunikva; 4 ropanīs [at] Yiladu; [and] 3 ropanīs 3 javās [at] Kholaṃbu, the ghaṭasthāpanā ritual must be carried out at Taḥ Bāhāḥ on the new moon day of the dark fortnight of Caitra by arranging all the items mentioned on the copperplate [inscription] and perform (lit. feed) the Jogīcakra [worship]219 . [I] have placed these set of rules in writing with Crown Prince Joganarasiṃha, a humble servant [whose place is at] the beautiful foot of the thrice glorious Trailokyanātha, as a witness and in consultation with Bhagīratha Bhayīyā. Written [by] Viśva Siṃha [of] Naḥ Bāhāḥ (text: Nakabāhāra).
Hail! On this day, the 10th of the bright fortnight of Phālguṇa in NS 793 (1673 CE), [I] have installed this samvatsara stone. These rules must be obeyed by the king as well as the subjects. Auspiciousness!
[Here is] another rule. If any of the shopkeepers truly (sadhyasā) (?) donate (lit. help) sithiyā220 , four kuruvās (text: kra) (i.e., 1 pāthī) of oil as kuta [rent], then [no one shall] forbid them [from doing so].221
[Here are] other rules. No one is permitted to act arbitrarily in the [one's own] area, speaking out aloud (nohāla) that accessories (laṃjogājo) required for the chariot festival of the thrice glorious Trailokyanātha are not in hand, kastunuṃ222 , [and] money lenders (dhani) to press their debtors (raṇi) for payment.223 No one shall wear shoes for as long as the thrice glorious Trailokyanātha is accessioned to the chariot. These rules in effect since the past must be followed. If these rules are not followed, one shall be struck with the evil eye of the thrice glorious tutelary deity Buṅga and be an offender of [the orders of] the twice venerable Ṭhākura. These rules have been made having the twice venerable Crown Prince Joganarasiṃha as a witness and in consultation with Bhagīratha Bhayīyā.
[Here is] another rule. In the case [anyone] raises a disorder at public [spaces like] kyabas (gardens) and libis224 , [or] raise disputes in the aforementioned spaces [in the course of the chariot procession], then 1 pala (text: pla) of gold shall be exacted from that person as the rājadaṇḍa (royal punishment)225 . No one is permitted to help [them], saying they are [one's] relatives [or] friends nor allowed to petition the king or pramāna [to pardon them]. The king and pramānas are also not permitted to say that they have the authority [to pardon such offences].
[Here is] another rule. [Although] all are completely bound by this [set of rules enforced] recurrently, [no one] is permitted to remain indifferent [if the rules] are completely ignored (syanaṅāva, lit. damaged) at any point of time [in the future]. All the subjects must revise (lit. renovate) [the rules]. These rules have been made having the twice venerable Crown Prince Joganarasiṃha as a witness and in consultation with Bhagīratha Bhayīyā. The caretaker of all the works [is] the venerable Narasiṃha Bhāro (text: Narasiṃha Bhā), a royal descendant. Auspiciousness!
Commentary
This important inscription, issued by King Śrīnivāsa Malla, is installed on the outer wall of the eastern side of the inner sanctum of the Buṅgadyaḥ temple at Taḥ Bāhāḥ, Patan. It is an edict of the king in which he drew up regulations primarily regarding social and religious activities of Buṅgadyaḥ, the most revered deity of Lalitpur. The inscription uses multiple names of Buṅgadyaḥ, such as Āryāvalokiteśvara, Trailokyanātha, Buṅga Iṣṭadevatā but, interestingly, not Matsyendranātha.
There are four printed editions available of the inscription. These are:
[table]
With the installation of this inscription, King Śrīnivāsa Malla, a devout follower of Buṅgadyaḥ, appears to have given a legal status to what was up till then a tradition regarding the chariot procession of arguably the most widely revered deity in Patan. It is believed that Śrīnivāsa Malla was the son of Buṅgadyaḥ himself. His mother Bhānumatī was the wife of King Siddhinarasiṃha Malla, who had alienated her for not bearing a child. Legend holds once when she was about to commit suicide, Buṅgadyaḥ came in the form of her husband and impregnated her with a child born as Śrīnivāsa Malla (Śākya VS 2049: ca-cha). The name Śrīnivāsa literally means 'the residence of Śrī'. Although śrī is a term of veneration, it also represents Buṅgadyaḥ in this context. Panejus, the priests of Buṅgadyaḥ, call the deity Śrī and reserve a seat in his name in their organization, the 32 Pāneju Saṃgha. There are only 31 Pāneju members in the organization with Śrī, i.e., Buṅgadyaḥ, as its foremost and permanent member. The name Śrīnivāsa can, therefore, be interpreted as the person in whom Buṅgadyaḥ resides. This somehow explains why he was named Śrīnivāsa and his unfathomable devotion to Buṅgadyaḥ.
The inscription repeatedly mentions that the rules in it have been written down in consultation with Crown Prince Joganarasiṃha and Cautārā Bhagīratha Bhayīyā. Both are also mentioned as witnesses. Interestingly, the prince is generally known as Yoganarendra Malla. Other inscriptions of Śrīnivāsa, such as that of Bhīmasena temple at the Patan Darbar Square mentions him as Yoganarendra (see Tevārī et al. VS 2019: 18 and D. Vajrācārya VS 2056: 217) while in a gilt metal inscription of NS 786 at Mūlacoka, he is named as Yoga Malla (see D. Vajrācārya VS 2056: 142–43). Since 'ya' and 'ja are interchangeable in Newari, Joga instead of Yoga is understandable. Perhaps "narendra" and "narasiṃha" were understood as synonymous as well. King Śrīnivāsa asserts through this inscription that Bhagīratha Bhayīyā was 'like someone born out of his own body'. He further instructs all others not to make any distinction between him and his trusted minister. This shows the influence the minister had on the king back then. It appears that his dependence on the cautārā in making decisions proved fruitful for the king. In this inscription, Śrīnivāsa is addressed as māṇiglādhipati, the victorious Lord of Maṇigala - the city of Patan. Nine years after this inscription was installed, Śrīnivāsa Malla was already enjoying the title of nepāleśvara, "the lord of the Nepāla", an epithet that implies the king's influence on the other two kingdoms of the Kathmandu valley and the surrounding region known as Nepālamaṇḍala back then. An inscription from Bhīmasena temple at the Patan Durbar Square, dated NS 801 (1681 CE), refers to the king as nepāleśvara (see Historical Events 5 of LAL1380 in DANAM). It is unclear how Bhagīratha Bhayīyā managed to accumulate so much power inside the court of Patan. The events in history show that Bhagīratha Bhayīyā's rise to power at the court of Patan subsequently spread Śrīnivāsa Malla's influence on the two neighboring states as well. It appears the king credited Bhagīratha for his political success, or at least, he believed that his cautārā had a key role to play in bringing him success. The king probably foreknew his cautārā's capabilities in state affairs and was so impressed by his talent that he made decisions only in consultation with him. History shows that the king also benefited from the minister's presence at the court, although the death of the king's two strong contemporaries in short succession also contributed to his growth of influence. After the death of Bhaktapur's King Jagataprakāśa Malla in 1673 CE and Kathmandu's King Pratāpa Malla in 1674 CE, Śrīnivāsa became maṇḍalanāmi, the holder of the title nepāleśvara (Vajrācārya VS 2056: 179). Bhagīratha Bhayīyā's influence in the court of Patan remained until towards the end of Śrīnivāsa Malla's reign. He was dismissed from the post in NS 804 (1684 CE) after 16 years of service as cautārā (Regmi 1966 II: 309). Soon after Yoganarendra Malla was crowned the king of Patan, he was killed in NS 805 (1685 CE) (Regmi 1966 II: 315).
The inscription drew up regulations to various groups and actors in connection to Buṅgadyaḥ. They include the king of Lalitpur himself, biseṭs, bārāhīs, ghaḥkūs, mahālāyas, members of different guthis, people of kuśle ascetic caste, subjects of Māṇigla, general public !!! interestingly, some of the major groups responsible for service to Buṅgadyaḥ are missing in the regulation, including the pāñjus.