गोत्र, थर र प्रवरहरू

गोत्र, थर र प्रवरहरू

क्र. सं.	गोत्र	थर(हरू)	प्रवर सङ्ख्या	प्रवर(हरू)	शाखा	कैफियत
१	अगस्ति	ढुङ्गेल	त्रिप्रवर	अगस्त्य, दार्ढ्याच्युत, इध्मबाह		कतै-कतै प्रवरहरू अगस्ति, जैमिनी, दधिचि पाइन्छ ।
२	अत्रि	चापागार्इं, वस्ती, मिश्र, खतिवडा, मल्ल, ओझा, अधिकारी, (ठाडा रार्इ) गैातम, डाँगी	त्रिप्रवर	अत्रि, अर्चनानस, श्यावाश्व
३	आत्रय	दुलाल, पैाडेल, थापा (पुवार, खुलाल, बगाले) पानीपोखरेल, कालिकोटे खड्का, अर्ज्याल, गेलेल, सिग्देल, दुवाडी	त्रिप्रवर	आत्रेय, अर्चनानस, श्यावाश्व
४	आश्चिरस	जोशी (सिलार्इं), सेढार्इ
५	उपमन्यु	मैनाली, ढकाल, बर्तैाला, दैनी, भट्ट (दूवाल) पाँडे, ओली	त्रिप्रवर	उपमन्यु, कपिल, विरुज
६	कश्यप		त्रिप्रवर	कस्यप, असित, देवल हो भन्ने पाइन्छ ।
७	काश्यप	शाह, शाही ठकुरी, माझी, घिमिरे, गोदारथापा, गर्तैाला, अधिकारी (भँडारे, खिलचिने र कैावाली) बोगटी, कठायत, बुढाथोकी (सोडारी), पाँडे (सिमलदिया, बडखोरा), छतकुली, बडाल, श्रेष्ठ, लिम्बु, रार्इ, शेर्पा तथा गोत्र तथा थरको पत्ता नभएको र पशुपङ्क्षीको	त्रिप्रवर	काश्यप, आवत्सार, नैध्रुव
८	कैाडिन्य	प्याकुरेल, पनेरू, अचार्ज, सापकोटा, सत्याल, मोरासैनि, पराजुली, बासकोटा, त्रीताल, न्यैापाने, लकार्इ खड्का, (कमलकोठे) थापा (गाम्ले), बञ्जाडे, रावल	त्रिप्रवर	कैाडिण्य, वाशिष्ठ, मैत्रावरुणी
९	कैातिन्य	सापकोटा	त्रिप्रवर	कैातिन्य, देवादित्य, हिरण्य		सबै सापकोटाको कैाडिन्य गोत्र हो, कैातिन्य गोत्र हुँदैन भन्ने शङ्का छ ।
१०	कैाशिक	रेग्मी, खप्तरी (खड्का), विष्ट, (खपतरी) खपतरीबुढाथोकी, विडारी, फुँयाल, रिमाल, लाम्छाने, खड्का, खपती खड्का, ढुङ्गाना, धिताल, तिवारी, माझी, रायमाझी, दशैालिया, पाठक, खप्तरीबस्नेत, लुँइटेल, पुडासैनी, बाँनिया, रघुवंशी भँडारी, वस्ताकोटी, गैाली	त्रिप्रवर	कैाशिक, अघमर्षण, विश्वामित्र अथवा कैाशिक, देवरात ओदल
११	कृष्णाञ्जनी	विष्ट (कमलकोटे)
१२	कृष्णात्रि	खकुरेल
१३	कपिल	पुवार (विष्ट, थापा, खड्का, बोहोरा) दानी क्षेत्री
१४	गर्ग	बास्तोला, गजुरेल, भट्ट, रिसाल, लामिछाने (भट्ट), भुर्तेल, भेटवाल, अचार्ज, लाम्छाने थापा, रोकाहा, चुँडाल, जोशी (झिजार), पालपाली खड्का	पञ्चप्रवर	गर्ग, गार्ग्य, गैातम, विश्वामित्र, पाराशर
१५	गैातम	चन्द, त्रिपाठी, दंगाल, गुणी, तिवारी, ढोडारी	त्रिप्रवर	गैातम, आङ्गिरस, बार्हस्पत्य
१६	घृतकैाशिक	सुतारकार्की, बराल, पण्डित, खनाल, नेपाल, वर्देवा, आमागार्इं	द्विप्रवर	घृतकैाशिक, विश्वामित्र
१७	जैमिनि	घोडासैनी	त्रिप्रवर	जैमिनि, उग्र, साँकृति
१८	धनञ्जय	होमेगार्इं, रिजाल, पङेनी, बसेल, कुकुरकाटे, गुरागार्इं, खुलाल बस्नेत, भुसाल, खुलाल बुढाथोकी, गैरीपिप्ली, धमला, पकुवाल, खुलाल कार्की	त्रिप्रवर	धनञ्जय, विश्वामित्र, मधुच्छन्द
१९	पाराशर	मरहट्ठा, लामाकार्की, आर्य, धिमाल, पण्डित, कट्टेल, नराल	त्रिप्रवर	पाराशर, वशिष्ठ, शक्ति
२०	भारद्वाज	चैालागार्इं, सुवेदी, थपलिया, वैदवार क्षेत्री, पन्थि, सिलुवाल, विष्ट (सिजापति), वाग्ले, लोहनी, रजैारिया, चिमैारिया, बुर्लाकोटी, मजगैयाँ, पन्त, अधिकारी (थामी), दूधपोखरेल, शिवाकोटी, देवकोटा, निरैाला, जमरकटेल, खड्का, महाराजिखड्का, कणेल, श्रीपालीबस्नेत, पाँडे (कुलेटा), जोशी (लटैाला), सिटैाला, बोहोरा, महाराजजी थापा, खाँड, सङ्ग्रैाला, खनी, गेलाल	त्रिप्रवर	भारद्वाज, आङ्गिरस, वार्हस्पत्य	माध्यन्दिनी
२१	माण्डव्य	बजगार्इं, ज्ञवाली, पन्थी, मास्के, बजार्इ, कटुवाल	त्रिप्रवर	माण्डप, माण्डव्य, विश्वामित्र
२२	मैाद्गल्य	कोइराला, कुइकेल, थापा (कालीकोटे) कार्की, (खुलाल, मुडुला, लामा), उप्रेती, सिंखडा, तिम्सिना, बेल्काणी, तिमल्सेना, बेलबासे	त्रिप्रवर	मैाद्गल्य, आङ्गिरस, भार्म्याश्व
२३	वत्स	राणा, लम्साल, कुँवर, दाहाल, रूपाखेती, चैाहान, खराल	पञ्चप्रवर	वत्स, और्व, च्यवन, भार्गव, जामदग्नी		चैाहानको भृगु गोत्र पनि हुन्छ भनिन्छ ।
२४	वशिष्ठ	सूयल घर्ती, राउत, भट्टरार्इ, सुयेल थापा, दवाडी, थान्सीङे भण्डारी, सुयल घर्ति, खरेल, चालिसे, मुडवरी, गैरे, फल्लाकोटी पाठक, केशरी, सोती	त्रिप्रवर	वशिष्ठ, इन्द्रप्रमद, आभरद्वसु		गैरेको कैाडिन्य गोत्र पनि हुन्छ भनिन्छ ।
२५	विश्वामित्र	भट्ट (अलिना) दुवाडी, निरवंशी, रयाल, रार्इ
२६	वाल्मीकि	नागिला
२७	शाण्डिल्य	काफ्ले, प्रसार्इं, महत, कटुवाल	पञ्चप्रवर	शाण्डिल्य, सावर्णी, इसावास्य, मैत्रै, वरुण
			त्रिप्रवर	शाण्डिल्य, असित, देवल
२८	शैानक	साही	त्रिप्रवर	शैानक, विश्वामित्र, भार्म्याश्व

स्रोत : सूर्यपञ्चाङ्ग पात्रो

माथिको तालिकामा केही गल्ती भएमा कृपया abhasrajopadhyaya@gmail.com इमेलमार्फत् सम्पर्क गर्नुहोला । सहयोग अपेक्षित छ ।

Kīleśvara Temple, Changu

Lord Shiva resides in a Saiva temple by the name of Kīleśvara in the Changu Narayan complex, one ancient town in today's Bhaktapur district, also enlisted in the UNESCO World Cultural Heritage List (see the list here). 

कीलेश्वर मन्दिर

चाँगुनारायण, भक्तपुर ।

Kīleśvara Temple

Changu Narayan, Bhaktapur. 

Photo By: Abhas D Rajopadhyaya 

(2015 December 22, Tuesday @8:09 pm)

The Inscription of King Mānadeva at Changu Narayan - Theodore Riccardi, Jr.

Title of the Article: The Inscription of King Mānadeva at Changu Narayan

Author: Theodore Riccardi, Jr.

Journal: Journal of the American Oriental Society

Volume: 109

Number: 4 

Date: October - December 1989

Page Number: 611-620

Published by: American Oriental Society

DOI: 10.2307/604086

Stable URL: http://www.jstor.org/stable/604086

Page Count: 10

Abstract:

The oldest dated inscription in the Kathmandu Valley, originally brought to light by Bhagvanlal Indraji and later by Sylvain Lévi, is inscribed on a stone pillar at the temple of Changu Narayan. This article provides the text, a new translation, and new photographs of the inscription.

For Citations:

APA Style

Riccardi, T.. (1989). The Inscription of King Mānadeva at Changu Narayan. Journal of the American Oriental Society, 109(4), 611–620. http://doi.org/10.2307/604086

MLA Style

Riccardi, Theodore. “The Inscription of King Mānadeva at Changu Narayan”. Journal of the American Oriental Society 109.4 (1989): 611–620.

Changu Narayan - Introduction by DoA

The contents are from the official page of Department of Archaeology, Ministry of Culture, Tourism and Civil Aviation of the Nepal Government (retrieved from the URL  http://www.doa.gov.np/content.php?id=262) and has been slightly re-adjusted. 

CHANGU NARAYAN

Photo By: Abhas D Rajopadhyaya (2015)

INTRODUCTION

The Changu Narayana temple lies 20 km away to the east of Kathmandu, on the top of a hill rock, and is surrounded by an evergreen lusty forest all around it with a typical traditional Nepalese settlement on its close suburb. The 1541m high hill rock, upon which the temple rests, had also been used as a forest-hill-fort in the past.

The place is also known by the names such as DOLA SUKHARA, GARUD NARAYANA, CHAMPAKA NARAYAN and DOLA PARVAT. Being situated on a hilltop, from here, one can also have a very pleasant view of the Kathmandu valley and its beautiful surroundings.

HISTORICAL BACKGROUND

The authentic history of this place, based on the reliable evidences, is yet to be ascribed and ascertained. So we are not in a position to say anything definitely about the person responsible to erect this magnificent temple and in the same way, we also cannot say anything exactly about the period on which it could have been built. But even then the historians have tried to fix a tentative date to it by deducing some tangible and intangible evidences available at our disposals. For example, the references provided by the chronicles of the country, the prevailing traditions and myths, are some sources by which the historians have drawn some valuable information, which have been immensely helpful to make some inferences to determine its historicity. 

Among them, the oldest chronicle of the country, “THE GOPAL RAJ VAMSAVALI”, which is believed to be compiled during 14th century AD, has credited a king named Hari Dutta Verma as its consecrator who built this temple along with three other temples at the four cardinal directions of the Kathmandu valley, dedicated to the Hindu God Narayan. 

The other Vaisnavait temples, he had built were the temples of SESA NARAYANA, BISHANKHU NARAYAN and ICHANGU NARAYANA respectively. 

A huge stone pillar erected on the north-western corner of the Changu Narayan temple, actually a commemorative, installed by the great king Mana Deva in 464 AD, intending to immortalize the great victories made by him during his life time. The lower parts of this pillar, which is partially buried under ground, have very beautifully composed verses dealing with the references of his great victories and been inscribed in popular Lichhavi script. 

This is also taken as to be the most authentic historical evidence of the country. Besides, it also has details of the charities, he had made to the Brahmins at that occasion after performing a grand yagyic ceremony. On it, he also had given the names of his ancestors along with the name of his ancestors along with the names of his parents. But unfortunately, he did not mention anything about the person responsible to erect this temple. All these indicates that the temple must have been built somewhere before the time of the Mana Deva. Except these, the temple complex with its surrounding abounds with other evidences in the form of sculptures and some other inscriptions of the times representing the kings followed by Mana Deva and others. 

Such evidences are found here so profusely that this place also can be taken as an open air Museum of Arts, Architecture culture and history. Apart from the pillar inscription of Mana Deva, the stone slab inscription of Niripechha, Siva Deva-Amsuvarma, Abhaya Malla, Jaya Rudra Malla, Jayasthiti Malla and others which have helped our historians to write the authentic history of those times.

The kings from the Shah dynasty also did not lag behind in this respect. Even the Ranas left their presence here with their deeds.

ART, ARCHITECTURE, CULTURE AND RELIGION

The three storied and two roofed temple of Changu Narayana is the finest example of the Nepalese temple architectural design built in the “popular Nepalese style” on a one tired brick-stone platform. Its top roof is made out of gilded copper sheets while the lower one is having a traditional tiled roof. The over hanging roofs of it have been supported by very beautifully carved wooden components used in it. The temple and its complex abound other contemporary art objects done in stone, bricks, metal, terracotta, wood and others and have made it as an open air museum of Nepalese arts and architecture.

In its complex, apart from the main shrine of Changu Narayan, there are other similar architectural edifices that can also be taken as a fine specimen of Nepalese architectural designs evolved in different periods of time in the past. For example, the temple of Goddess Chhinnamasta, Kileswor Mahadeva, Laxmi Narayan, Natyeswora, Yatu Maju, Kanti Bhirava and several sattalas (public rest houses) are some which were built in different historical times by different persons. 

Barring a few examples, most of the aforesaid edifices were constructed either by the royalties from different dynasties that reigned Nepal in different historical epochs or by some prominent personages in the past. Such architectural works, though not of similar quality and reputation, are also found in the adjoining traditional settlement on its close vicinity. 

Along with these religious and public architectural edifices, there are also other secular architectural works like residential buildings, patis, waterspouts and the ponds. These always have been a source of attraction for both the pilgrims and the tourists coming here everyday. Beside these architectural works, the temple complex is also filled with beautiful and exquisite art works executed in stone and represent different historical ages.

Among them, the sculpture of the seated GARUDA in anjali mudra, now placed beside a broken base of a stone pillar, is considered to be the oldest. It is believed that the remaining part of the pillar, which is now found being erected on the northern corner of the main shrine, was shifted here from its original place when it was broken.

The sculpture of Garuda was originally mounted on that pillar which also contains the inscription engraved by king Mana Deva in 464 AD using the Lichhavi script. 

Apart from this, the stone sculptures of GARUDA NARAYAN, VISHWORUPA, TRIVIKRAM, SHREEDHARA and NARASINGHA are the other available finest specimens of sculptural arts executed in different times of the Lichhavi period.

The Lichhavi period had been recognized as the golden age in the history of Nepal which excels other historic periods in producing excellent pieces of art works done in all available mediums. Most of the art historians of the world have praised these art works and taken them as the finest examples of the Nepalese artistic geniuses. 

Besides, the temple complex also abounds similar art works with highest artistic values created by the Nepalese artisans in different successive historic periods such as Malla, Shah and Ranas. 

It is also said that the secret vault of the temple, which is not accessible to all, has excellent pieces of art works done in stone, metal and terracotta along with other riches.

Along with these precious art works, the temple possesses other valuable objects such as the dated inscriptions dome either in stone or metal which have immense historical values. For examples the dated stone slab inscription of the time of Amsu Verma, the stone pillar inscription of Mana Deva, the stone inscription of an individual named Niripechha and the inscriptions of several Mall kings from Kathmandu and Bhaktapur are some examples which have been proved very helpful in reconstructing the history of those times. 

The temples of Changu Narayan, ever since it was built, went through the ravages of time and withstood every challenge it received occasionally caused by the human vandalism as well as by the nature. We have no authentic evidences at our disposals at present to say anything precisely about its former shape and design. 

However, the scholars have tried their best to make some valuable inferences about this also. According to them, it has been an age-long tradition of ours that whenever we rebuilt our ruined edifices, we never changed their original plan and design. 

On this ground, they have suggested that the temple of Changu Narayana might be having its present shape and design since the very first day it was built. Since then, it underwent through several restorations and repair works carried out by different individuals and royalties as well, of which we have authentic records. 

The earliest restoration work of the temple was done, as it has been recorded in a copper plate inscription discovered here, in 1507 AD after a devastating earthquake which caused it severe damages by a noble lady Devaki Devi, grand daughter of King Raya Mall of Bhaktapur. The same inscription says that the damage was so severe and massive that it could be completed only in 1523 AD, just after 13 years. 

Prior to that date, as found mentioned on the base of the gold icon, now being consecrated on the temple’s sanctum sanctuary, king Amsu Verma in 609 AD, repaired the damages appeared on it and reinstalled it on its original place. The replica made out of stone of the main deity of the shrine’s sanctum sanctuary, has been installed now on the temple’s northwest corner, though quite big in size and shape. 

One of the available chronicles of the country carries the information, that Bishwa Malla, the king of Bhaktapur, in medieval times, had also renovated this temple. Then it was again devastated by fire in 1547 AD. The renovation work that underwent at that time continued till 1560 AD. Likewise, in 1585, queen Ganga Devi from Kathmandu again renovated it. The ancient chronicle also has records of a major restoration work undertaken by King Bhupalendra Malla and his queen Hriddhi Laxmi of Kathmandu in 1702 AD when the temple was again caught on fire. After completion of the restoration work, it is said that the king had installed gold gilded statues of him and his queen just opposite to the temple’s main entrance on the western side, that exist there even today.

The bases of the statues are inscribed and dated also. Similarly in 179 King Bhaskar Malla and his queen Bhuvan Laxmi of Kathmandu covered the upper roof of the temple with gilded copper sheets. At that time, he also renovated the close by temple of the kileswor Mahadeva and made huge donations to the temple. In 1847, the temple was again renovated. It is said that the great earth quake of 1934 could not cause any harm to the temple as recalled by the locals. After that, in recent times it was restored and repaired partially in 1960-61, 1986-89 and finally in 2002.

The Changu Narayana temple has been a religious centre since the very early days of the country’s history. This place has also been a pilgrimage site for the multitude Hindus residing all over the world. This is a very holy and a sacred site for pilgrimages, especially for the followers of the Vaisnavait sect of the Hinduism.

This has equally been a sacred religious site for followers of the Buddhism as well from the very beginning. The Buddhists take this temple as of their God Lokeswora, the Hari Hari Hari Vahana Lokeswora. This unique tradition found prevalent only in Nepal, has also made it distinct. This is the rare temple found in Nepal where both Hindus and Buddhists alike offer their reverences. This must be taken as an example of a unique tradition of religious tolerance and harmony that is rare elsewhere. 

In the Lichhavi period, the Changu Narayana temple was too ranked equal to the famous Pasupati Nath temple and had been recognized as a place as sacred as the former one. For some renowned Lichhavi kings like Mana Deva and Amsu Verma, this temple served more than a place of mere veneration. King Mana Dev had selected this place as an appropriate venue for erecting his victory pillar commemorative. 

This indicates the intense affection, he had towards this place. At that moment, he performed some religious rites and offered huge donations to the temple and the Brahmins as well. This tradition was also followed by the kings who succeeded him. Even today, this has been continuing. Moreover, the temple itself has a great deal of evidences locked into its secret vault which helped a lot to the historians to reconstruct the authentic history of the country. They are found in the form of documents and inspirations as well. 

The temple also has been helping us to keep our age long traditions and rituals alive in many ways. For example its day to day worships along with some special rituals performed in different occasions have been continuing since the very remote days of our history. Apart from its regular religious and ritualistic practices, it has also been observing some special rituals in some special occasions continuously since the very beginning of our history. Among such, the one which falls on the eleventh day of the waxing day Moon of June, know as Asadh Sukla Ekadasi, another such is the occasion of the Krisna Janmasstami, which falls on the eighth day of the waning moon of august. 

Another is the Haribodhani Ekadasi, which fall on October-November. These are some of the important events observed here every year in which a great number of devotees pour here from far and wide places take active participation on them by offering worship to the Lord. This tradition has been continuing since very long.

Twice in every year, the main idol of the temple is taken to the Hanuman Dhoka Royal Palace of Kathmandu in August-September and December and January respectively in order to follow an age long tradition.

Recognizing its age long historic and cultural values, the world Heritage Committee of UNESCO has inscribed it into its world heritage list and declared it as a world heritage site in 1979 making it a common property of the entire mankind living in this earth.

Now, it is the responsibility of the people of the world to protect and preserve this precious property of mankind against any kind of vandalism.

Text of Mānadeva's Inscription of 464 AD (Side III)

मूलपाठ

Side III

1. अस्त्रापास्त्रविधानकैाशलगुणैः प्रज्ञातसत्पैारुषः

2. श्रीमच्चारुभुजः प्रमृष्टकनकश्लक्ष्णावदातच्छविः

3. पीनांसो विकचासितोत्पलदलप्रस्पर्द्धमानेक्षणः

4. साक्षात्काम इवाङ्गवान्नरपतिः कान्ताविलासोत्सवः            [१३]

5. यूपैश्चारुभिरुच्छ्रितैर्व्वसुमती पित्रा ममालङ्कृता

6. क्षात्रेणाजिमखाश्रयेण विधिना दीक्षाश्रितोहं स्थितः

7. यात्राम्प्रत्यरिसङ्क्षयाय तरसा गच्छामि पूर्व्वान्दिशम्

8. ये चाज्ञावशवर्तिनो मम नृपाः संस्थापयिष्यामि तान्              [१४]

9. इत्येवञ्जननिमपेतकलुषां राजा प्रणम्योचिवान् 

10. नाम्बानृण्यमहन्तपोभिरमलैः शक्नोमि यातुम्पितुः

11. किन्त्वाप्तेन यथावदस्त्रविधिना तत्पादसंसेवया

12. यास्यामीति ततोम्बयातिमुदया दत्ताभ्यनुज्ञो नृपः               [१५]

13. प्रायात्पूर्व्वपथेन तत्र च शठा ये पूर्व्वादेशाश्रयाः

14. सामन्ताः प्रणिपातबन्धुरशिरःप्रभ्रष्टमैालिस्रजः

15. तानाज्ञावशवर्त्तिनो नरपतिः संस्थाप्य तस्मात्पुनः

16. निर्भीः सिंह इवाकुलोत्कटसटः पश्चाद्भुवज्जग्मिवान्            [१६]

17. सामन्तस्य च तत्र दुष्टचरितं श्रुत्वा शिरः कम्पयन्

18. बाहुं हस्तिकरोपमं स शनकैः स्पृष्ट्वाब्रवीद्गर्व्वितम् 

19. आहूतो यदि नैति विक्रमवशादेष्यत्यसैा मे वशम् 

20. किं वाक्यैर्बहुभिर्वृथात्र गदितैः संक्षेपतः कथ्यते                   [१७]

21. अद्यैव प्रिय मातुलोरुविषमक्षोभार्ण्णवस्पर्द्धिनीम् 

22. भीमावर्त्ततरङ्गचञ्चलजलान्त्वङ्गण्डकोमुत्तर

23. संनद्धैर्व्वरवाजिकुञ्जरशतैरन्वेमि तीर्त्त्वा नदीम् 

24. त्वसेनामिति निश्चयान्नरपतिस्तीर्ण्णप्रतिज्ञस्तदा             [१८]

25. जित्वा मल्लपुरीन्ततस्तु शनकैरभ्याजगाम स्वकम् 

26. देशम्प्रीतमनास्तदा खलु धनम्प्रादाद् द्विजेभ्योक्षयम् 

27. राज्ञी राज्यवती च साधुमतिना प्रोक्ता दृढं सूनु[ना]

28. भक्त्याम्ब त्वमपि प्रसन्नहृदया दानम्प्रच्छ स्व[तः]          [१९]

Source:

Vajracarya, Dhanavajra. (1973). Lichhavikalka Abhilekha. [Inscriptions of Lichhavi Age]. Kathmandu: Institute for Nepalese and Asian Studies. pp. 12-13.

वज्राचार्य, धनवज्र । (२०३०) । लिच्छवीकालका अभिलेख । काठमाडैां : नेपाल र एशियाली अध्ययन संस्थान । पृष्ठ १२-१३ ।

Also see this post at: Inscriptions of Nepal - http://inscriptionsofnepal.blogspot.com/2015/10/manadeva-inscription-changu-narayan-side3.html. 

For the full text, see: http://changu-narayan.blogspot.com/2015/10/mandev-inscription-fulltext.html.

Text of Mānadeva's Inscription of 464 AD (Side II)

मूलपाठ

Side II

1. देवी राज्यवती तु तस्य नृपतेर्ब्भार्य्याभिधाना सती

2. श्रीरेवानुगता भविष्यति तदा लोकान्तरासङ्गिनी

3. यस्याञ्जात इहानबद्यचरितः श्रीमानदेवो नृपः 

4. कान्त्या शारदचन्द्रमा इव जगत्प्रह्लादयन्सर्व्वदा              [७]

5. प्रत्यागत्य सगद्गदाक्षरिमदन्दीर्ग्घं विनिश्चस्य च

6. प्रेम्ना पुत्रमुवाच साश्रुवदना यातः पिता ते दिवम् 

7. हा पुत्रास्तमिते तवाद्य पितरि प्राणैर्व्वृथा किम्मम

8. राज्यम्पुत्रक कारया हमनुयाम्यद्यैव भर्त्तुर्ग्गतिम्               [८]

9. किम्मे भोगविधानविस्तरकृतैराशामयैर्ब्बन्धनैः

10. मायास्वप्ननिभे समागमविधैा भर्त्त्रा विना जीवितुम् 

11. यामीत्येवमवस्थिता खलु तदा दीनात्मना सूनुना

12. पादैा भक्तिवशान्निपीड्य शिरसा विज्ञापिता यत्नतः         [९]

13. किम्भोगैर्म्मम किं हि जीवितसुखैस्त्वद्विप्रयोगे सति

14. प्राणान्पूर्वमहञ्जहामि परतस्त्वं यास्यसीतो दिवम् 

15. इत्येवम्मुखपङ्कजान्तरगतैर्न्नेत्राम्बुमिश्रैर्द्दढम्

16. वाक्पाशैर्व्विहगीव पाशवशगा बद्धा ततस्तस्थुषी            [१०]

17. सत्पुत्रेण सहैार्द्ध्वदेहिकविधिं भर्त्तुः प्रकृत्यात्मना

18. शीलत्यागदमोपवासनियमैरेकान्तशुद्धाशया

19. [वि]प्रभ्योपि च सर्व्वदा प्रददती तत्पुण्यवृद्ध्यै धनम्

20. तस्थैा तद्धृदया सतीव्रतविधैा साक्षादिवारुन्धती             [११]

21. पुत्रोप्यूर्ज्जितसत्त्वविक्रमधृतिः क्षान्तः प्रजावत्सलः

22. कर्त्ता नैव विकत्थनः स्मितकथः पूर्वाभिभाषी सदा

23. तेजस्वी न च गर्व्वितो न च परां लोकज्ञतान्नाश्रितः

24. दीनानाथसुहृत्प्रयातिथिजनः प्रत्यर्त्थिनाम्माननुत्       [१२]

Source:

Vajracarya, Dhanavajra. (1973). Lichhavikalka Abhilekha. [Inscriptions of Lichhavi Age]. Kathmandu: Institute for Nepalese and Asian Studies. pp. 11-12.

वज्राचार्य, धनवज्र । (२०३०) । लिच्छवीकालका अभिलेख । काठमाडैां : नेपाल र एशियाली अध्ययन संस्थान । पृष्ठ ११-१२ ।

Also see this post at: Inscriptions of Nepal - http://inscriptionsofnepal.blogspot.com/2015/10/manadeva-inscription-changu-narayan-side2.html. 

For the full text, see: http://changu-narayan.blogspot.com/2015/10/mandev-inscription-fulltext.html.

Origin of Cāṅgu Nārāyaṇa

The story of origin of Cāṅgu Nārāyaṇa as recorded in Devatāharūko Vaṃśāvalī (VD) compiled in the 21st century by chronicler Dineśānanda Rajopādhyāyā (b. 1927 AD), published in Amalekh Weekly (published / edited by Nutandhar Sharmā, Lalitpur)

This post is also available at: http://folktalesnepal.blogspot.com/2015/01/origin-of-changu-narayan.html.