________________
No. 6.]
JUNAGADH INSCRIPTION OF RUDRADAMAN.
conduits for 1 Asoka the Maurya by the Yavana king Tushåspha while governing; and by the conduit ordered to be made by him, constructed in a manner worthy of a king (and) seen in that breach, the extensive dam . . . . .
(L. 9.) .....he who, because from the womb. he was distinguished by the possession of undisturbed consummate Royal Fortune, was resorted to by all castes and chosen their lord to protect them; who made, and is true to, the vow to the latest breath of his life to abstain from slaying men, except in battles ;8 who [showed] compassion . . . . . .. . .. . not failing to deal blows to equal antagonists meeting him face to face; who grants protection of life to people repairing to him of their own accord and those prostrating themselves before him ;" who is the lord of the whole of eastern and western Akarávanti, the AnOpa country, Ånarta, Surashtra, Svabhra, Maru, Kachchha, Sindhu-Sauvira, Kukura, Aparánta, Nishada and other territories gained by his own valour, the towns, marts and rural parts of which are never troubled by robbers, snakes, wild beasts, diseases and the like, where all subjects are attached to him, (and) where through his might the objects of religion), wealth and pleasure [are duly attained] ; who by force destroyed the Yaudhêyas who were loath to submit, rendered proud as they were by having manifested their title of heroes among all Kshatriyas ; who obtained good report because he, in spite of having twice in fair fight completely defeated? Betakarņi, the lord of Dakshinapatha, on account of the nearness of their connection did not destroy him; who (obtained] victory .. . . .. . .; who reinstates deposed
1 The word kritd, of which for ' is the translation, is conjectoral.
In the original text the subject of this long sentence agaia is idar taddkam, 'this lake,' the predicate is omdarbanataram kdritam in line 16; "thin Inke has now been caused to be made (oven) more beautiful by Rudradiman (1. 16) who, because he was distinguished . . . In the translation I have adopted the active construction.
On the construction of the words anyatra sangrameshu of the original text see above, p. 40, note 2. Here I would add two minor remarks. In the first place, it appears strange that, whereas elsewhere the end of one epithet (oc phrase serving as an epithet) of Rudradâ man is not joined by the rules of sandhi with the commencement of the following epithet-compare oritána d prdn-ochchhvásáto in line 9, and -kriyene aharahara in line 13- bere the rules of sandhi have been observed between sangrameshu which belongs to the preceding, and abhimukhagata. with wbich & new epithet begins. The observance of the rules of euphony in this case is the more striking as those rules have not been observed between anyatra and the word preceding it with which anyatra sangrameshw is closely connected in sense. Secondly, the way in which the author has pat anyatra sangrameshu reminds me somewhat of the Sutra-style of literature; the words d pran-ochchhodedtopurushavadhanioritti-krita-satyapratijfidna contain a rale, anyatra sangramesh, the exception. Both togetber look much like, e.g., the two Sûtras of the Vishw-spiti, III. 48 and 49, the former of which is na rájakulam-uchchhindgát, he should not extirpate a royal family,' while the latter adds anyatredkulina-nájakulát, except an ignoble royal family. Looked at in this way the non-observance of the rules of euphony as between -satyapratijténa and anyatra may lose somewhat of ito strangeness; the observance of them as betwein sangrdmdshu and abhimukhdgata. I can only regard as accidental.
. For the general meaning of this epithet we may compare, e.g., nrindi baranyah baran-dgatánam and baran. qishindi saranam in Gupta Inser. p. 59, 1. 10, and p. 165, 1. 7. The word dyusha of the text, translated by
lite,' is more or less conjectural; it is used at the end of compounds for dyus (see the St. Petersburg dietionary under dyusha). In the original I should have expected pranipatita to stand before janapada ; as it is, I can only take sayamabligatajanapada-pranipatita as a Dvandva compound. For janapada itself compare Gupta Ingor. p. 82, 1. 14, baltasya yo janapadanya cha bandhursdalt.
With nagara-nigama janapada compare e.g. grama-nagara-wigama in Harshacharita, p. 220, 1. 1. • There is no doubt about the reading of the word anupastiahtapdrua of the text. Ordinarily this word, not troubled before, would imply that the territories now were, or might possibly be, troubled for the first time By robbers, etc., but it has apparently been incorrectly) used by the writer simply in the sense of 'never troubled.' The territories are never troubled by robbers, etc., just because they are ruled by Rudradaman. He is the apdkarta prajbpaghdta-káridupaplarándm, as the Valabht plates express the same idea.- Compare above, p. 40, note 8.
1 For apanji, to defeat,' the St. Petersburg dictionary quotes only passages from the Mahdoldrata; it occurs in the same renge in the Nasik inscription in Archaol. Suro. of West. India, Vol. IV. p. 108, 1. 6, andka-samar-dpajitasatwaghasa.
