South Indian Inscriptions

EPIGRAPHIA INDICA

Third Plate ; Second Side.

Seal.

TRANSLATION.

Ôṁ. (Verse 1.) Victorious is the glorious Tîvaradêva, the foremost of all performers of meritorious acts, (and) the auspicious pillar (supporting) the mansion─ the family of kings (who are) ornaments of the three worlds.

(Line 2.) Hail ! From Śrîpura,─ he who illuminates the neighbouring regions by the mirror of the nails of (his) feet, which are rubbed by the edges of the diadems of many bowing princes who have obtained the five great sounds ; whose sprout-like hand rudely pulls the abundant hair of the goddess of Fortune of kings (who are his) declared enemies ; who adorns the battle-field with heaps of pearls, which are drenched with copious streams of blood (and) which drop from the round temples of hostile elephants, struck down^[7] by the heavy blows of (his) sharp sword ; (who is) the submarine fire to the ocean of (his) enemies, swelling with the desire of acquiring a mass of various gems ; who does not cause distress by (heavy) taxes. just as the rising moon does not cause distress by (hot) rays ; who, like the milk-ocean, displays a wealth of many surpassing jewels ; who is skilled in uprooting the wicked, just as Garuḍa is skilled in picking up snakes ; who, (by making them widows), wipes away the collyrium below the eyes, and the saffron marks on the tender cheeks, of the wives of (his) enemies ; whose mind is bent exclusively on maintaining the rules of good conduct ;

(L. 10.) who, moreover, is spontaneously worshipped by men on account of (his) penance, performed in a previous birth ; who is quite insatiable in (acquiring) fame ; who is very reserved in (keeping) secrets ; who is quite pure in mind ; whose eyes are pleasant ; and whose body is ornamented with youth ; who, though he is a master (svâmin), does not talk much (while the god Svâmin, i.e. Kârttikêya, has many, viz. six, faces) ;^[8] who, though not free from the desire
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^[1] Read .
^[2] Read .
^[3] The ru of seems to be engraved on an erasure and differs from the ru occurring in ll. 8, 14 and 32 ; but it the corresponding passage of the Râjim plates (l. 36) the ru is quite distinct.
^[4] Read º.
^[5] The visarga here represents a full stop.
^[6] The photo-lithograph of the seal of the Râjim plates also reads º, while the printed text (Gupta Inscr. p. 294) has º.
^[7] I do not consider it absolutely necessary to alter pâtita into pâṭita, as proposed in Ind. Ant. Vol. XVIII p. 220.
^[8] Lapana means both ‘talking’ and ‘the mouth.’