South Indian Inscriptions

EPIGRAPHIA INDICA

(V.12.) And from him was born Amôghavarsha of unparalleled strength, by whom Yama who was pleased (with him) was angrily gratified at Viṅgavallî with unprecedented morsels of cakes^[1] (which were) the Châlukyas, (and by whom) that pure fame, which could find no scope in the inside, outside and upper side of the universe, was, as it were, stored up in (the reservoir or lake called) Jaggattuṅga-sindhu under the pretext of water.^[2]

(V. 13.) From him was born king Akâlavarsha, harassed by whose prowess, (their) shield (also Khêṭaka) was forth with abandoned by (his) enemies together with (their) scimitars (also, along with the leaders of (their) circles).^[3]

(V. 14.) The daughter of Kôkkala, the ornament of the dynasty of Sahasrârjuna, became his chief queen ; (and) from him was bore Jagattuṅga.

(V. 15.) From the ocean (viz.) Raṇavigraha, son of Kôkkala, who was grave (as the ocean is profound), who was a receptacle of gems (or of excellences), (as the ocean is a store-house of gems), who was capable of protecting kings from (their) foes (as the ocean is capable of sheltering mountains from their adversary, viz. Indra), there was born (a daughter named) Lakshmî, (as from the ocean sprang up the goddess of wealth).

(V. 16.) She became the wife of that king who had no enemy (and) who was possessed of the ornament (consisting of) fame acquired by Arjuna who had a terrific army, (as Ajâtaśatru, i.e. Yudhishṭhira, was adorned by the ornament (which was) fame earned by Bhîmasêna and Arjuna).^[4]

(V. 17.) From King Jagattuṅga there was born a victorious prince, son of Lakshmî, endowed with valour, (as) from the eastern mountain, the highest in the world, there rises the sun, full of heat.^[5]

(V. 18.) Truly he was Indrarâja, whose arm was thrust forth for the destruction of the partizans of all kings swerving from lawful conduct, (and) who was fit to be seen with untwinkling eyes, (as the god Indra) discharged (his) thunderbolt to cut off the wings of all mountains swerving from their motionless condition (and) is fit to be seen by (the gods whose eyes) do not twinkle.

(V. 19.) The court-yard (of the temple of the god) Kâlapriya (became) uneven by the strokes of the tusks of his rutting elephants. His steeds crossed the unfathomable Yamunâ which rivals the sea.^[6] He completely devastated that hostile city of Mahôdaya (also, the highly prosperous city of his enemy), which is even to-day greatly renowned among men by the name of Kuśasthala (also, a spot of mere kuśa grass).^[7]

(V. 20.) That Kôkkalla, who was mentioned (as belonging) to that family of the illustrious Haihayas, which brought down the pride of Daśakaṇṭha (Râvaṇa), had a son (named) Arjuna,
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^[1] Abhyûsha is given in the Amarakôśa as synonymous with pauli, which corresponds to the Marâṭhî pôḷî, i.e. cake or bread.
^[2] Another rendering of the last line is also possible : “and by whom pure fame . . . . . . was, as it were, stored up in Jagattuṅga, the ocean, in the shape of (oblation-)water.” But this interpretation does not commend itself to me, because the last line is an instance of apahnuti, in which the real character of the subject in hand (prakṛita) is denied, and that of an alien object ascribed to it. Tôya is here denied, and must, therefore, be the prakṛita and hence, truly speaking, real. If tôya is thus real, then the sindhu into which it is put cannot be fictitious, but must be real. If, however, we take Jagattuṅga-sindhu as an instance of rûpaka, as has to be done in case the second rendering is preferred, sindhu ceases to become real. If, on the other hand, we accept the first translation proposed in the text above, Jagattuṅga-sindhu is no longer a ûpaka, and sindhu is made real, and thus the full significance of the apahnutyalaṁkâra is brought out ; but we may perhaps adopt the second rendering and say that the composer of the inscription was not such a learned poet as to employ the apahnutyalaṁkâra consistently throughout.
^[3] See the introductory remarks.
^[4] See the introductory remarks.
^[5] Dr. Fleet thinks that Râjamârtaṇḍa is probably a biruda of Indra III. (above, Vol. VI. p. 176 and note 9). This seems to be borne out by the spurious Waḍgaon grant (Ind. Ant. Vol. XXX. p. 218 and note 73).
^[6] The word sindhu may also mean the river Indus.
^[7] See the introductory remarks.