Epigraphia Indica Vol 07

Author(s): E Hultzsch
Publisher: Archaeological Survey of India

Page 58

No. 6.]
(V. 12.) And from him was born Amôghavarsha of unparalleled strength, by whom Yama who was pleased (with him) was angrily gratified at Vingavalli with unprecedented morsels of cakes (which were) the Chalukyas, (and by whom) that pure fame, which could find no scope in the inside, outside and upper side of the universe, was, as it were, stored up in (the reservoir or lake called) Jaggattunga-sindhu under the pretext of water.
CAMBAY PLATES OF GOVINDA IV.
(V. 13.) From him was born king Akâlavarsha, harassed by whose prowess, (their) shield (also Khêṭaka) was forthwith abandoned by (his) enemies together with (their) scimitars (also, along with the leaders of (their) circles).3
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(V. 14.) The daughter of Kôkkala, the ornament of the dynasty of Sahasrarjuna, became his chief queen; (and) from him was born Jagattunga.
(V. 15.) From the ocean (viz.) Ranavigraha, son of Kôkkala, who was grave (as the ocean is profound), who was a receptacle of gems (or of excellences), (as the ocean is a store-house of gems), who was capable of protecting kings from (their) foes (as the ocean is capable of sheltering mountains from their adversary, viz. Indra), there was born (a daughter named) Lakshmi, (as from the ocean sprang up the goddess of wealth).
(V. 16.) She became the wife of that king who had no enemy (and) who was possessed of the ornament (consisting of) fame acquired by Arjuna who had a terrific army, (as Ajàtasatru, i.e. Yudhishthira, was adorned by the ornament (which was) fame earned by Bhimasena and Arjuna).*
(V. 17.) From King Jagattunga there was born a victorious prince, son of Lakshmi, endowed with valour, (as) from the eastern mountain, the highest in the world, there rises the sun, full of heat."
(V. 18.) Truly he was Indraraja, whose arm was thrust forth for the destruction of the partizans of all kings swerving from lawful conduct, (and) who was fit to be seen with untwinkling eyes, (as the god Indra) discharged (his) thunderbolt to cut off the wings of all mountains swerving from their motionless condition (and) is fit to be seen by (the gods whose eyes) do not twinkle.
(V. 19.) The court-yard (of the temple of the god) Kalapriya (became) uneven by the strokes of the tusks of his rutting elephants. His steeds crossed the unfathomable Yamuna which rivals the sea. He completely devastated that hostile city of Mahôdaya (also, the highly prosperous city of his enemy), which is even to-day greatly renowned among men by the name of Kusasthala (also, a spot of mere kusa grass).7
(V. 20.) That Kokkalla, who was mentioned (as belonging) to that family of the illustrious Haihayas, which brought down the pride of Dasakantha (Ravana), had a son (named) Arjuna,
Another rendering of the last line is also possible: " and by whom pure fame
1 Abhyasha is given in the Amarakóés as synonymous with pauli, which corresponds to the Marathi polt, i.e. cake or bread. was, as it were, stored up in Jagattunga, the ocean, in the shape of (oblation-)water." But this interpretation does not commend itself to me, because the last line is an instance of apahnuti, in which the real character of the subject in hand (prakrita) is denied, and that of an alien object ascribed to it. Toya is here denied, and must, therefore, be the prakrita and hence, truly speaking, real. If toya is thus real, then the sindhu into which it is put cannot be fictitious, but must be real. If, however, we take Jagattunga-sindhu as an instance of rúpaka, as has to be done in case the second rendering is preferred, sindhu ceases to become real. If, on the other hand, we accept the first translation proposed in the text above, Jagattunga-sindhu is no longer a rúpaka, and sindhu is made real, and thus the full significance of the apahnutyalamkára is brought cut; but we may perhaps adopt the second rendering and say that the composer of the inscription was not such a learned poet as to employ the apahnutyalamkára consistently throughout.
See the introductory remarks.
Dr. Fleet thinks that Réjamdrtanda is probably a This seems to be borne out by the spurious Wadgaon grant The word sindhu may also mean the river Indus.
See the introductory remarks.
biruda of Indra III. (above, Vol. VI. p. 176 and note 9).. (Ind. Ant. Vol. XXX. p. 218 and note 73). See the introductory remarks.
a 2