South Indian Inscriptions

EPIGRAPHIA INDICA

71 ntika-chakravarttigaḷu śrîman-mahâsthânaṁ Koḷanûra mahâprabhu Huliyamarasanuṁ mûru-pura-paṁcha-maṭha-sthânaṁgaḷuṁ tâmbra-śâsana[maṁ]

72 nôḍi bareyisim=enalk=â śâsanadoḷ=ent=irddud=ant=î śilâ-śâsanamaṁ bareyi[s]idaru [||*] Maṁgaḷa mahâ-śrî śrî namô .^[1] . . . . . [||*]

TRANSLATION.^[2]

(Verse 1.) May the beloved of Fortune, with whom all forms are conjoined,^[3] who with his discus destroys the conceit of adversaries, the infinite being before whom bow down the lords of the immortals, the primeval lord Jina, grant to me supreme bliss !^[4]

(V. 2.) May the lord Vîra-Nârâyaṇa^[5] protect you here, he who rests on the body of (the serpent) Ananta, (and) is the mountain from which (like luminaries) rise men of valorous conduct, the progenitor of the mighty race of the excellent Râshṭrakûṭa ! (V. 3.) In the long Yâdava lineage of the princes of that (race) there was in the course of time, like a collection of jewels in the ocean, king Gôvinda, who subdued the earth, the son of Prichchhakarâja.

(V. 4.) The lord Karkara, the son of king Indra, it was by whom, mighty like Pṛithu, the earth was brought under subjection, (and) by whom, of great strength and full of valour, the enemies were scattered like darkness.

(V. 5.) From him sprang king Dantidurga, who defeated arrays of elephants from the Himâlaya to the confines of (Râma’s) mighty bridge, (and) who, a leader of his family, crushed the circle of arrogant princes on the earth.

(V. 6.) After him Śubhatuṅga-vallabha, on the battle-field which became a svayaṁvara, fearlessly carried off by force the Châlukya family’s Fortune, adorned with a garland of waving pâlidhvaja flags.^[6]

(V. 7.) Grand with his victory, high throne and chowries, possessed of a white umbrella, a destroyer of opponent kings, called the mighty king Akâlavarsha, he was a royal saint through his infinite religious merit.

(V. 8.) Then came Prabhûtavarsha, the son of Dhârâvarsha, a king who on the field of battle acted with his arrows like a torrent of rain (dhârâ-varsha).^[7]

His[8] son ─

(Vs. 9 and 10.) At the time of whose birth the lords of the gods ordained that, as her master, he should rule the ocean-girded earth as far as the Himâlaya and (Râma’s) bridge, afterwards, being (called) Prabhûtavarsha because he fulfilled desires of his own accord, as Jagattuṅga stood over (all) kings as the Sumêru does over the mountains.

^{__________________________________________________________
[1]} From here and up to the end of the line some aksharas (at the utmost six) are effaced.
^[2] Of lines 34-57 of the which, in the usual style and for the most part in well-known terms, record a grant, I consider it sufficient to give only an abstract of the contents.
^[3] I.e. who assumes all forms, or exists in all forms.
^[4] As translated here, the verse refers to the god Vishṇu (Jina), of whom Viśvarûpa (by itself) and Ananta also are epithets or names. But it also is intended to invoke the blessing of the first Jaina prophet, Jinêndra, and on this alternative the word sudarśana, above rendered by ‘ discus,’ would mean ‘ excellent doctrine.’
^[5] I.e. the god Vishṇu. But Vîra-Nârâyaṇa also is an epithet of the king Amoghavarsha (see below, verse 34) and, with reference to him, the verse also is intended to convey the meaning : ‘ May the king Vîra-Nârâyaṇa protect you here, he the continuance of whose rule is without end, who is the mountain from which rises the conduct of valour, (and) who was excellent ancestors of the mighty race of the Râshṭrakûṭas !’
^[6] See above, Vol. III. p. 107, lines 22 and 34 of the text.
^[7] This play on the word dhârâvarsha shews that the subject of the verse should be Dhârâvarsha, not Prabhûtavarsha, ‘ the son of Dhârâvarsha.’
^[8] According to the context, Prabhûtavarsha’s ; really, Dhârâvarsha’s.