North Indian Inscriptions

SUPPLEMENTARY INSCRIPTIONS

(V.42) In the brightness of the moon like glory of him who purified the whole world and exceedingly hated ignorance, even the moon became a hare³.

(V.43) Though sleeping at night on comfortable beds, with the circle (of his ministory) free from fear, he was continuously wakeful in the hearts of his enemies.

(V.44) Coming into contact with him, the assemblage of the best among the Brāhmaṇas obtained wealth as the great Indra did his fortune, being pleased by (Vishṇu) the enemy of demons (in his Dwarf incarnation).

(V.45) That king, the illustrious Narasiṁhadēva, having become a guest of the lord of the celestial world, may the illustrious king Jayasiṁhadēva long increase the well-being of good people!

(V.46) How many worlds does not the infinite fame of the ever-noble lord of kings sanctify like (the Gangā) the river of the gods, -(the fame of him) whose extensive capital smiles with the beautiful splendour of large jewels?

(V.47) Sending fearlessly to the abode of the gods, through zeal for the conquest of the eastern regions, the brave kings of great and celebrated fame mounted on the temples of ever-rutting elephants, he made the mind of the lord of gods extremely apprehensive.

(V.48) Through the blooming of the lotus of his face, the goddess of wealth always goes to the multitudes of even poor people; (while) the disease of kings, caused by the apprehension of his frown, does not disappear even by their taking the medicine, namely, residence in a forest.

(V.49) How many kings have there not been on the earth, whose merits were honoured by the world, and through whose deeds the paths of virtuous conduct are praised even now? May this king Jayasiṁha of pure splendour, who is different from them and sets an example even to them in the acquisition of an assemblage of merits, be triumphant!

(V.50) It is a wonder that the fire of his prowess requires the fuel of princes and that the moon of his glory detests night-lotuses!².

(V.51) The world bears great love towards him who obliges his allies, always pursues the virtuous path, causes the excellence of the intellect of the meritorious, increases only his charity, possesses the joy springing from continuous victory (over his foes, obtained) through valour, (and) supports the earth.

(V.52) While marching, he conceals, with the mass of dust (raised by his forces), not only the waters of the ocean, but also the rays of the sun.

(V.53) Employing the four parts of the army like the four means of proof, he, (who is) Proficient in policy^³, cuts short the life of the enemies.

(V.54) The goddess of victory never leaves the lotus of his hand, (but) displays a very violent dance in (the din of) military musical instruments.

(V.55) Having heard of the very marvellous deed of the illustrious king Jayasiṁha similar to that of Arjuna, the hostile kings first gave up their enthusiasm for fighting, thereafter their loving fortune, then their capitals, sons and then wives-only they did not forsake the fear which they had entertained, even when they took refuge in the caves of mountains.
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¹ I.e., his glory was whiter than the moon, which appeared on it like a dark spot, having the form of a hare.
² There is a play on the word kumuda which means (1) a night-lotus and (2) a wicked person.
³ Nyāya also means ‘the system of logic founded by Gautama’. It is, therefore, suggested that the king is like an expert dialectician who, using the four means of proof, pratyaksha, anumāna, upamāna and fabda, scores a victory over his opponent.