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EPIGRAPHIA INDICA.
[VOL. VI.
(gods) bowing (before him) as (the lotus is reddened) by the early rays of the sun; which is embellished by the waves of light from the thunderbolt of the slayer of Vritral as (the lotus is embellished) by flights of bees; and which is distinguished by the tinkling of its anklets as (the lotus is distinguished) by the sweet sounds of the female flamingoes.
(V. 6.) There is (a king) called the glorious Krishnaraya, the head-ornament of kings, whose lotus-like feet are illuminated by the crest-jewels of princes.
(V. 7.) Through the precious stones presented by the glorious king Krishna the houses of the learned and the poets have pavements sparkling with jewels of different kinds, and have (thus) become jewel-mines; veracious people (therefore) speak of the ocean which is (now) only a receptacle of floods of water (only in terms meaning water-receptacle, such) as ambhodhiḥ, jaladhiḥ, payodhiḥ,'udadhiḥ, várám nidhiḥ, váridhiḥ.
(V. 8.) In the court of Kalinga is seen the pillar of victory of the glorious king Krishna, (resembling) a stake for (tying) the elephants of his enemies, a post for (sacrificing) his foes in battle like cattle at a sacrifice, a shaft thrust into the hearts of his enemies, a lofty radiant shoot of splendour, the tusk of the boar-bodied (Vishnu) rising from the lower regions by piercing the earth.
(V. 9.) The great chancellor, the glorious Salva-Timma, the best of ministers, rules the empire of the glorious king Krishnaraya.
(V. 10.) The glorious minister Salva-Timma, the best of the family of Kaunḍinya, is the son of the minister Racha, the son of the minister Vêma.
(V. 11.) We are not aware that the leaders of the learned differ in any way (from SalvaTimma) as to their wealth (obtained) by donations, their sports with Padma or Vânt, the number of their excellent jewels, the thousands of their fair-eyed women, their beautiful mansions and palaces, their unequalled attendants or their carriages for horses, elephants, etc.; (but) verily, well we know how (in one thing) Salva-Timma differs from them, for he is victorious in battle.
(V. 12.) Was it, because she was ashamed (of being obliged) to clean herself from the contact with the mud, that Padmâ gave up the dwelling in the mud-born (lotus) and abides in the water-born (lotus) of thy face, together with her daughter-in-law Vânî, O Sâlva-Timma! (who on that account art both) Chauhattamalla (and) Chaturânana ?6
(V. 13.) When Salva (or the hawk), surnamed Timma, the one chief minister on account of (his knowledge of) the four means and the three powers together with the seven constituents (of government), after having captured the swan-like kings appointed by Gajapati in Kondaviti, is planning an attack, the hostile princes, secretly absconding, tormented by hunger and thirst, are searching for the Saka years in the mountains (7), the towns (3), the oceans (4) and the earth (1), (thus) resembling birds which, flying off unnoticed, tormented by hunger
1 I.e. Indra.
Or, oceans, ratndkara being a common term for ocean. Ie. the goddess of learning.
Le. the goddess of riches. Vani (Sarasvati) is called here the daughter-in-law of Padma (Lakshmi), because, as a rule, learning and wealth agree as little with each other as, according to Indian ideas, a mother-in-law with her daughter-in-law.
Sarasvati is generally supposed to dwell in the mouth of Chaturânana (Brahman), while Lakshmt is the consort of Vishnu. Chauhattamalla, therefore, seems to be used here as a name of Vishnu, though I do not find it mentioned anywhere else. Chauhatta seems to be equivalent to the Sanskrit Chaturhasta; compare Chaturbhuja, a common name of Vishnu-Krishnu.
The four means (updya) are siman, dána, bhéda, and danda; the three powers (fakti) are prabidea, utadha, and mantra; the seven constituents of government (anga) are sed nin, amatya, suhrid, kósa, rashtra, durga, and bala; compare Amarakóia, II. 8, 17; 19; 20. The four numbers give the date 1437.
I have found pura with the value of 3 only in the list of numerical words given by Mr. Rice, Mysore Inscriptions, p. xx f. It occurs in the same meaning in v. 30 below. Para in this sense refers to the three cities built by Maya and destroyed by Siva.
