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EPIGRAPHIA INDICA
of the Māṇavāyaṇis (Mānavāyanis) with the contemporary ruling family of the Aulikaras of Daśapura (modern Mandasor) in the same area will be discussed in connection with the second inscription of king Gauri edited below
TEXT[1]
[Metres : verses 1-10, 13 Vasantatilaka ; verse 11 Sragdharā ; verse 12 Śārdūlavikrīḍita.]
1 Siddham [||*] Dēvī jayaty=asura-dāraṇa-tīkshṇa-śūlāḥ |[2] prōdgīrṇṇa-ratna-makuṭ-āṅśu-
(ṭ-āṁśu)-chala-pravāhā [|*] siṅgh-ō(siṁh-ō)gra-yukta-ratham[3]=āsthita[4]-chaṇḍa-vēgāḥ |[5]
2 bhrūbhaṁ(bha)ṅga-dri(dṛi)shṭi-vinipāta-nivishṭa-rōshāḥ(shā) [|| 1*] Bhūyō=pi sā jayati yā
śaśiśēkharasya dē[h-ā]rddham=udvahati bhaktatayā Harasya |
3 yā bhakta-vatsalatayā prabibhartti lōkān māt=ēva[6] [svā]kyā[7]-suta-prēmṇa[8]-vivri(vṛi)ddha-
snēhā [| 2*] Tasyāṁḥ[9] praṇamya[10] prakarōmy=aham=ēva jasraṁ[11]
4 kīrttim(rttiṁ) śubhāṁ guṇa-gaṇ-ō(ṇ-au)ghamayīn=nṛipāṇāṁ(ṇām) | yē Māṇavāyaṇi[12]-kul-
ōdbhava-vaṁṅśa(śa)-gaurāḥ kshātrē padē satata-dīkshita-yuddha-śauṇḍāḥ [|| 3*] Tēshām=
ayaṁ
5 kshapita[13]-kshatra-gaṇ-āri-paksha[ḥ*] grīmāṁ[14] yaś-augha[15]-suvibhūshita-chār.......kshaḥ-
(kshāḥ) [|*] prak Pūnyasōma[16] iti[17] kshatra-gaṇasya maddhyē yō rāja-śabda-kri(kṛi)ta-z
Mūrddhni[18] ghaṭi(ṭ-ā)bhi-
6 shēkaḥ [|| 4*] Tasy=āvabaddha-makuṭ-ōjva(jjva)la-dīpta-mūrttiḥ pūrṇṇ-ēndu-maṁ(ma)ṇḍala-
mayūkha-vibhūti-vaktraḥ [|*] sū[19]nur=bbhabhūva kila rājya-jita-pratāpō[20] yō Rājyavard-
dhaṇa-[21]
7 guṇaiḥ kri(kṛi)ta-nāmadhēyā(yaḥ) | [| 5*] | Tēṇ=āpi[22] ch=ōrjjita-jit-āri-jayaṁnta[23]-pakshaḥ-
(kshō) jātaḥ sutō(taḥ) kari-kar-āyata-dīrggha[24]-bāhuḥ [|*] yaś=ch=āri-rāshṭra-mathan-
ōdyata-dīpta-chakraḥ(krō)
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[1] From estampages.
[2] Read śūlā and omit the mark of punctuation which is represented by a slightly curved horizontal stroke.
This stroke has been often used in the record as a mark of punctuation at the end of the feet of the stanzas.
[3] Better rath-āsthita ; but samāsa has been avoided for the sake of the metre.
[4] There appears to be an unnecessary anusvāra above ta. But the mark may be due to a flaw in the stone.
A few other cases of this type occurring elsewhere in the record have been ignored by us.
[5] Read vēgā and omit the mark of punctuation as in foot-note 2 above.
[6] The reading of this expression was suggested to me by Dr. Chhabra.
[7] The word, evidently derived from svaka, has been used in the sense of svakīya.
[8] Read prēmṇi or better prēmaº. The syllables preceding prē here and snē in snēhā have been taken to be short.
[9] Read rasyāh or better tasyai.
[10] For the shortness of the syllable mya, Cf. note 8 above.
[11] The word jasram has been used in the sense opposite to that of ajasram.
[12] Possibly Mānavāyani.
[13] Note that the syllable ta before ksha has been regarded as short.
[14] Read śrīmān.
[15] The word yaśas has been used as yaśa.
[16] Read Puṇyaº.
[17] Note that the syllable ti preceding ksha has been regarded as short.
[18] Better read mūrddhaº.
[19] An unnecessary ā-mātrā is noticed with sū.
[20] The word jita seems to have been used in the sense of jaya.
[21] Read ºvarddhanaº or better ºvarddhanō, although the latter does not suit the metre.
[22] Read tēn=āpi or better tasy=āpi.
[23] Read jayanta. The author seems to have used the word in the sense of jayat. The usage may be supported
by expressions like jayanta-patra used in the sense of jaya-patra.
[24] To avoid punar-ukti-dōsha, āyata has to be taken in the sense of ‘big’ and not in that of ‘long’ (dīrggha).
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