Yasodasa (IAST: Yaà ÂodÃÂsa) served as the Prime Minister of the PÃÂla king RÃÂjyapÃÂla in the 10th century. He was later elevated to the position of TantrÃÂdhikÃÂrin, an officer in charge of administration.
According to the Bhaturiya inscription of King RÃÂjyapÃÂla, Auamitla in Brhaddhatta is mentioned as the locality of the Dasa family resided. The precise location of these places remains uncertain, though they were likely situated not far from the site of the inscription, presumably in North Bengal.
The inscription provides an account of MalhadÃÂsa, SuradÃÂsa, and SanghadÃÂsa of the DÃÂsa lineage. Malhadasa, who is described with distinction and considered the earliest traceable ancestor of the family, appears to have been an important figure.
His son and grandson also gained recognition through their activities. SanghadÃÂsa's son, Yaà ÂodÃÂsa, emerged as the most renowned member of the lineage. The description of Yaà ÂodÃÂsa's father and grandfather indicates that the DÃÂsa family of the Mahishya kshtriya ( Bengali Rajput) clan was highly esteemed for its wealth and martial prowess. Through his personal qualities, Yasodasa secured appointment as the Prime Minister under King RÃÂjyapÃÂla. He was married to the daughter of Sriya Kanda and Dürydy.
YasodÃÂsa was a high-ranking official in the court of the PÃÂla king RÃÂjyapÃÂla in the 10th century CE. He initially served as a minister and was later elevated to the position of TantrÃÂdhikÃÂrin, an officer responsible for overseeing administrative affairs.
According to the Bhaturiya inscription, during YasodÃÂsaâÂÂs tenure, RÃÂjyapÃÂla is said to have commanded allegiance from various regional powers and groups, including the Mlecchas, as well as the rulers of Anga, Vanga, Suhma, Kalinga, Odra, Karnata, LÃÂá¹Âa, PÃÂá¹Âá¸Âya, and Gurjara. The text emphasizes that while YasodÃÂsa held the office of TantrÃÂdhikÃÂrin, the kingâÂÂs authority was acknowledged across these regions, reflecting the political aspirations and claims of the PÃÂla dynasty during this period.
The inscription records that King RÃÂjyapÃÂla granted the village of Madhusrava in favour of the deity Vá¹Âá¹£abhadhvaja (Shiva), whose image had been installed by Yaà ÂodÃÂsa.
"asmai Yaà ÂodÃÂsa-niveà ÂitÃÂya à Ârë-RÃÂjyapÃÂlo Vrà ÂabhadhvajÃÂya | <br> Satam purÃÂá¹ÂÃÂn=nikaram niyamya Madhusravam grÃÂmam=adÃÂt kà Âitià Âaḥ ||"
It specifies a fixed nikara of one hundred purÃÂá¹Âas (silver coins, also known as kÃÂrá¹£ÃÂpaá¹Âa or dharana), apparently to be paid annually. While the purÃÂá¹Âa is a well-known silver coin, the term nikara is attested in Sanskrit lexicons as meaning "a suitable gift," and in Bengali, it has come to denote "an amount legitimately payable." The usage of nikara in this context reflects a broader practice of referring to small, symbolic amounts of rent for gifted lands with terms other than kara (tax), such as tá¹Âá¹Âodaka or agrahÃÂra-pradeya-aá¹Âà Âa. Hence, the inscription constitutes a form of kara-à ÂÃÂsana (tax regulation). Scholar N.K. Lahiry, however, misinterpreted this aspect by suggesting an emendation of nikara to niá¹£kara (rent-free), a correction that is considered unwarranted, particularly because niá¹£kara does not conform to the metre of the original verse.