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The Indian Analyst
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South Indian Inscriptions |
EPIGRAPHIA INDICA pre-eminent in virtue. His (Arjuna’s) son, who was exceedingly strong, was Ammaṇadêva. From him was born Vijâmbâ, as Lakshmî (was produced) from the ocean and Umâ from the lord of the mountains called Himavat. (V. 21.) To the glorious king Indra was born by that Vijâmbâ a son, the prince named Gôvindarâja, the beauty of whose form excelled that of Kâma. (V. 22.) Ignominious cruelty was not practised (by him) with regard to (his) elder brother. (though he) had the power ; (he) did not obtain infamy by evil courses such as (illicit) intercourse with the wives of (his) relatives ; (he) did not through fear resort to diabolical conduct which is indifferent to what is pure and impure ; (and) by (his) munificence and unparalleled heroic deeds he became Sâhasâṅka in the world. (V. 23.) Though he was Prabhûtavarsha, he was called Suvarṇavarsha by the people, because, raining down showers of gold, he made the whole consisting solely of gold. (V. 24.) There being no mendicant at the door when there was made the proclamation ‘who is the supplicant and what does he want ? who is impoverished on earth ?’─even the treasure which was brought (to him) in abundance by the easily conquered lords of the continents didi not please him.[1]
(V. 25.) On the occasion of his conquest of the quarters, the earth, with uplifted hands (consisting of his) mighty pâlidhvajas (and) abandoning other kings, forthwith quivers as if by the causing of a violent bustle (as a woman, when freed from an evil lord, dances with uplifted hands as if through intense joyous excitement). (V. 26.) Even the sun and the moon,[2] as if with fear produced (in their mind at the thought) that he, the prosperous one, will not bear the rising up of another lord of a maṇḍala (country), run before him (inasmuch as they are the lords of maṇḍalas, i.e. orbs, and are samuddhata, i.e. rising in the sky). (V. 27.) For long shines his gateway (marked by) the moon who is like (him), (and) decorated near (his) palace, before which other lords of maṇḍalas bow down, which is accompanied by the goddess of victory, and where the whole mass of his lustre (is seen).[3] (V. 28.) Surely (thinking that) he cannot bear the army of (his) foes, which is equal (to his own and) which is possessed (of men) of excellent qualities, the Gaṅgâ and the Yamunâ resort to his flawless royal abode (because they themselves are samavâhinî, i.e. flowing in a level, and possessed of excellences).[4] (V. 29.) While this king was administering excellent government wherein (all) enemies were subdued, there was vimânasthiti (i.e. sitting in celestial cars) among the gods (nabhôga), (but) there never was vimânasthiti (i.e. transgression of proper bounds) in enjoyment (bhôga).[5]
(V. 30.) The blue clouds (are) the soot springing from the copious flames of his luxuriant
fire of heroism. The flashes of lightning (are) but the spreading-out of the gleams of the blade of (his) flourished sword. The stars (are) but the pearls issuing in consequence of the splitting-open
[1] There can be no doubt that the stanza is intended to yield two senses, as the words praṇîta and kôśa unmistakably indicate. One of these senses is that given in the text above. What the other sense is cannot be accurately
made out. It seems to refer to a lexicon composed by a certain author, who bore the name Hêlâsiddha or Dvîpanâtha,
or a name equivalent to either of these words in meaning. Is it Hêlârâja or Kshîrasvâmin? We must await further
researches to settle this point. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
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