North Indian Inscriptions

SUPPLEMENTARY INSCRIPTIONS

KARANBEL STONE INSCRIPTION OF JAYASIMHA

who, having a complete circle of tried (ministers), like the moon which has a full white orb, was endowed with the clear splendour of a precious kind, making (all) worlds happy.

(V. 28) The tamāla-leaf, which was the sword of that king, though it moved in his hand, decorated the goddess of victory on the battle-field, having removed dust with the showers of the tears (of the enemies' wives).

(V. 29) He, who, in the order of his valorous-deeds, was like (Garuḍa) the son of Vinatā, not only threw into the background Achyuta (as Garuḍa takes Achyuta on his back), but well-conducted as he was, he performed no action through partiality (unlike Garuḍa who does everything by flapping his wings).

(V. 30) In the sphere of his actions, there was not even Dvāpara, how (could then there) be Kali? For even his adversaries always saw his work accomplished (kṛita).^¹

(V. 31) In Prāgvāṭa, there was the illustrious Haṁsapāla, the ornamental mark on the forehead in the form of (all) kings. From him was produced a king, named the illustrious Vairisiṁha, the abode of truthfulness, whose birth caused apprehension to (his) enemies I a wealth of joy to (his) friends, provided excellent happiness with a home, (and) gave splendour to heroism and festivity to the whole world.

(V. 32) From him was born a king, named Vijayasiṁha, through whom the Kali (age), they say, met with destruction ; who stepped on the heads of the best among kings and destroyed the mighty rutting elephants of his foes.

(V. 33) Śyāmaladēvī, the daughter of Udayāditya, the lord of Dhārā, became his favourite wife as Satyā² was of (Kṛishṇa), the enemy of the demons.

(V. 34) On her the king (Vijayasiṁha) begot the gem of a daughter named Alhaṇadēvī, who looked bright with her excellence as (Himālaya), the supporter of the earth, begot Gaurī on Mēna.

(V. 35) For the establishment of good order in the worlds, the king Gayakarṇa grasped her hand with his hand as Śiva did that of Pārvatī.

(V. 36) On Alhaṇadēvī, the king Gayakarṇa begot two sons who removed the sorrows of all (people) even as the Sun procreated Aśvins on Saṁjñā.

(V. 37) The father named one of them Narasiṁha and the other, Jayasiṁha-whom the people regarded as Rāma and Lakshmaṇa.

(V. 38) When his father (Gayakarṇa), through his religious merit, gained heaven, like Indra, without any obstruction, the king Narasiṁha adorned this earth.

(V. 39) The king Narasiṁhadēva, who was endowed with a noble form like that of Achyuta (i.e., Vishṇu), ruled over the earth, conquering habitually the countries of even mighty kings and making the world free from the fear of the next world.

(V. 40) As he marched, the oppression³ of the hostile kings increased, even though the sun was concealed (from view) by the mass of dust (raised by his forces).

(V. 41) Making frequently (the days of) parvan fruitful with great gifts^⁴ and other things, he, who was active, increased (the number of) the legs of Dharma^⁵ as Bali increased the steps of Vish?u.⁶
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¹ There is a play on the word kṛita, the other meaning being 'the golden age'.
² I.e., Satyabhāmā.
³ There is a play on the word santāpa, which means (1) affliction, and (2) heat.
⁴ For the mahādānas or great gifts, see above p. 298, n. 8.
⁵ Dharma, it is believed, had four legs in the kṛita or golden age, but successively lost one leg in the succeeding ages of Trēta and Dvāpara. By his pious deeds Narasiṁha restored the lost legs to Dharma. For the idea, compare verse 24 of the Deopara inscription of Vijayasēna .Ep. Ind., Vol. I, p. 310.
⁶ I. e., in his Dwarf incarnation.