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EPIGRAPHIA INDICA.
[VOL. XII:
(V. 6.) In the course of time, there was (one) Vajravarman, the auspicious ornament of the Yadava soldiers in their victorious march of battle, who was like Death to his enemies, like the moon to his relatives, a poet amongst poets and the most learned among the erudite.
(V. 7.) Jatavarman was born from him (Vajravarman), just as Bhishma (the son of Gangā) was born of Santanu, mercy was his (life's) vow, battle his pastime, and charity his chief delight.
(V. 8.) Seizing the great) glory of Přithu, son of Vēna, espousing Virasri (the daughter) of Karna, extending his supremacy among the Angas, conquering the fortunes of Kāmarūpa (Assam), patting to shame the strength of the arms of Divya, crippling the dignity of Govardhana, and giving away all his wealth to Brāhmaṇas, he (Jātavarman) extended his own paramount suzerainty.
(V. 9.) The glorious Samalavarmadēva, whose name was the foremost blessing to the world, was born in the womb of) Virasri. What more shall I tell ?-my master (also was endowed with all kingly virtues, demerit found no sbelter with him at all.
(V. 10.) He had a son Udayin, who saw only his own face reflected in front in his own bword, in battle-fields which were full of many an irresistible hero.
(V. 11.) He had a daughter, Málavyadēvi, the most beautiful lady in the three worlds, who was as it were) the banner of the god of Love (lit. the mind-born one), the great wrestler in the conquest of the world.
(V. 12.) It was this lady who became the chief queen of Samalavarman, though his harem was full of the daughters of numerous kings.
(V. 13.) They had a son, Sri Bhõjavarman, who was (as it) were) the light of both the fainilies (paternal and maternal), -by whoru, in all circumstances, affection was not taken away from deserving persons, (but their) gloom was dispelled (by him).
(V. 14.) 3Alack-a-day! Has the earth to-day again become devoid of heroes; this calamity with the Rakshas has arisen, let him remain prosperous during the dangerous times, as overlord of Lankā.
(V. 15.) He (the king), whom Purushottama tbus praised by means of enlogistic verses making him plunge into the great ocean of felicity consisting of Brahman as revealed in words,
(L. 24-37.) now,- from his royal camp of victory established at Vikramapura, the devout worshipper of Vishnu, the Paramēśrara, Paramabhattāraka, Mahārājādhiraja, the glorious Bhoja, who meditated on the feet of the Mahārājadhiraja Samalavarmadēva,-duly pays respect to, informs and instructs, all the recognized* Rajans, Rajanyakas, the queen (Rajñi), the Rānakas, royal princes (Rajaputra), prime-mipister (Rājāmatya), priest (Purõhita), Pithikävittas, Mahadharmādhyaksha (chief justice), Mahasandhivigrahika (minister of peace and war), Mahā sēnāpati (commander-in-chief), Mahamudrādhikṣita (keeper of
1 May also mean, having made his own the martial spirit of Karna (of the Mababbärata); käma-ripa. friyam may also mean the beauty of Kama's (Cupid's) person ;' dioya-bhuja may also mean the hands of the gods.
Bhoja is compared to a light (dipa), which consists, generally, of a pot (patra), wick (data) and oil (antha). and which dispels darkness (tamas). The play on words here is remarkable.
The difficulty in making out the sense of this verse is partly due to the fact that half of the śärdülavikriđita is to all appearances, wanting. [There seems to be an exhortation to king Bhoja to engage on soine ex. pedition.-S. K.)
Samupagata, recognized; of. Amara III, Book li. 58. It does not mean assembled ' as assumed by Prof. Kielborn and others. [I cannot accept this explanation.-S. K.]
The function of this official is not known.
