|
EPIGRAPHIA INDICA
30 takan[1]=akkuṁ Ôm [||*] Vyâsa-vâkyaṁ [|*] Sva[2]-da[ttâṁ] para-dattâ[ṁ] vâ
yô harêti[3] vasundharâṁ shashṭiṁ varsha-sahasrâ-
31 ṇi vishṭhâyâṁ j[â]yatê kṛimiḥ [||*] [Dê]va-s[v]aṁ visham=ity=[â]hur=brahma-
svaṁ visham=[u]chyatê visham=êk[â]kinaṁ hanti bra-
32 hma-sva[ṁ] putra-pautrika[ṁ] (||*] Brahma-svaṁ praṇayâd=bhuktvâ dahaty=
â-saptamaṁ kulaṁ v[i]kramêṇa [yê] bhôjyantê[4] daśa pû-
33 rvvân=daś=âvarân [||*] Jayati [s]thiti-sa[ṁ]hâra-sri(sṛi)shṭikâra[ṇa]-kâraṇa[ṁ]
Harir=dditija-kânt-âsya-kuśê[śaya]-himâgama[ḥ] [||*]
34 Sâmânyô[5]=yaṁ dharmma-s[êt]ur=nṛipâ[ṇâṁ kâlê]-kâ[lê pâlanî]yô bhavadbhiḥ
sarvvân=êtân=bhâvinaḥ pârtthivêndrân=[bhûyô]-
35 bhûyô yâchatê Râmabha[draḥ] [||*] . . . . . [6] bhaṭṭara
likhitaṁ î kallaṁ Nâgamuḍḍa(?)na(?) . . . . . [7] [||*]
TRANSLATION.
Ôm !─ (Verse 1 ; line 1). Victorious is Svayaṁbhu (Brahman), the cause of the world ;
victorious is Murâri (Vishṇu), the son of Puraṁdara (Indra) ;[8] and victorious is the god Hara
(Śiva), whose body is imprisoned by (the embraces of) (Pârvatî) the daughter of the mountain
(Himâlaya), and who removes sin and fear !─ (V. 2; l. 2). May he (Vishṇu) protect you, the
water-lily (growing) in whose navel is made a habitation by Vêdhas (Brahman) ; and Hara,
whose head is adorned by a lovely digit of the moon !
(V. 3 ; l. 3). Since, with his pure actions, he in no long time drove far away from the
surface of the earth Kali who had secured a footing there, and made again complete even the
splendor of the Kṛita age, it is wonderful how Nirupama-(Dhruva) became (also known as)
Kalivallabha.[9]
(V. 4 ; l. 5). (There was his son)[10] Prabhûtavarsha-Gôvindarâja (III.), who, having
conquered the whole world by his heroism and deeds of prowess (?),[11] was known as Jagattuṅga.
─ (V. 5 ; l. 6). Having fettered the people of Kêraḷa and Mâḷava and Gauḍa, and, together
___________________________________
[1] Read pâtakan. The ta stands in the margin, before the ka. There are some indications that an attempt
was first made to supply the ta below the pâ of the preceding line.
[2] Metre, Ślôka (Anushṭubh) ; and in the next three verses.
[3] Read harêt=tu ; or harati.
[4] Read bhôkshyantê ; or bhuñjatê.
[5] Metre, Śâlinî.
[6] Eight or nine aksharas are illegible here.
[7] Four or five aksharas are illegible here.
[8] The reading Purandara-nandanô is quite clear and unmistakable in the present record, and in line 1 of an
inscription of A.D. 897-98 at Chiñchli in the Gadag tâluka, and evidently in also the impressions of an inscription
at Kâlañjar, referred to “ about the eighth century,” from which the verse has already been brought to notice by
Prof. Kielhorn (above, Vol. V. p. 210, note 3). And it seems impossible to translate the word otherwise than by
“ son of Puraṁdara.” But, Vishṇu was one of the svayaṁbhû or self-existing gods ; the later mythology represents
him as the younger brother of Indra ; and as yet, we know of no other statement that would make him a son of
Indra, and we know the expression “ son of Indra ” only as an epithet of the monkey-king Vâlin, of Arjuna, and of
Jayanta.
[9] This verse is met with, earlier, in lines 13, 14 of the Waṇî grant of A.D. 807 (Ind. Ant. Vol. XI. p. 157), in
the description of Dhôra, i.e. Dhruva ; and we know from that record that Nirupama and Kalivallabha were
birudas of Dhruva. The primâ-facie meaning of the biruda Kalivallabha would be “ favourite of Kali,”─ Kali
being the personification of the present age. But the verse point out that it would be curious that an enemy of
Kali should be called the favourite of Kali. And. either the biruda means “ the favourite of brave men,” or else,
as has been suggested to me by Dr. Hultzsch, we must explain it by taking kali in its meaning of ‘ dissension, war,
battle,’ in which case we may render the appellation by “ found of war.”
[10] In this and the following two verses, there are no verbs except past participles. I supply, in such terms as
seem appropriate, that which appears necessary to complete the construction. It seems likely that these three
verses are detached excerpts from some longer composition, which has not yet come to notice in the records of the
dynasty ; just as the preceding verse about Nirupama-Kalivallabha is an excerpt from the full description of
Dhruva given in the Waṇî grant (see the preceding note).
[11] See page 102 above, note 11.
|
