________________
128
EPIGRAPHIA INDICA.
[VOL. XIV.
(V. 12.) He, the best of kings, begat a righteous son from her like unto material wellbeing (artha) from prudence (niti), (a son who was, as it were) the future prosperity (ayati) prayed for by the whole of mankind,1
(V. 13.) (him) who was known as the illustrious king Dantidurga, the sun to the lotus (that was) his family, who illuminated the spaces between the regions by the flood of his efful. gence, the lustre of which was palpable.
(V. 14.) In the battles with this lion of the martial field the affrighted elephants (which were his) enemies, having pulled up by the root the posts (namely, their) shame, have absconded, no one knows where.
(V. 15.) Before the bursting forth of the 'sprouts' of his prowess and (his) fierce anger the turreted fortresses of (his) enemies fall down along with their hearts.
(V. 16.) His devotion to (his) mother was demonstrated by (the fact of his) mother's making (charitable) donations of land in every village in (his kingdom of) four hundred thousand villages.
(V. 17.) Having in no time conquered Vallabha, who was (even) able to inflict crushing defeats on the lord of Kanchi, the king of Kerala, the Chola, the Pandya Śri-Harsha and Vajrata by the prowess of his arm (or arms), he acquired the state of the 'Supreme King of Kings' and. Supreme Lord.'
(V. 18.) Through the power of his valour he brought under one (royal) umbrella this earth from the Setu, where the coast-mountain has tossing waves flashing along the line of its large rocks, up to the Snowy Mountain (Himalaya), where the masses of spotless rocks are stained by the snow, as far as the boundary line beautified by stretches of the sandy shores of the eastern and western oceans.
(V. 19.) When that Vallabha-raja" had gone to heaven, Krishna-raja, the son of the illustrious Kakka-raja who relieved the sufferings of (his) subjects, became king.
(V. 20.) The career of that glorious Krishna-raja, during which the circle of his enemies was completely swept away by the prowess of his own arm, was as stainless as that of Krishna (Vasudeva),
(V. 21.) who is famed to be of fierce disposition towards the fierce, a mighty repository of generosity towards the poor, most dear to women, and towards the prostrate Most-HighlyGracious (Subha-tunga),
(V. 22.) who, constantly showering wealth on friends, arrows on enemies, love on young damsels, protection on the helpless, was famed in the world as the Untimely-Showerer (Akala-varsha),
This half-verse occurs also in the Samängad grant. In the editio princeps appearing in the JBBRAS. this line was read as nitāgavēmivātēsha jagataḥ pālitāyati[h]; but the editor of the inscription did not translate the phrase witāvavēm. Dr. Fleet in his article on the same grant, some time later (Ind. Ant., Vol. XI, p. 112), after examining the plates, corrected the reading to nitavadhe (or the) ms, etc., but followed the example of his predecessor in not translating the awkward phrase. The correct reading is evidently supplied by our plates. For the meaning of ayati, cf. Kirätarjuniya 2, 14: rahayaty apad-upētam ayatiḥ.
2 Dr. Fleet's correction of salajja of his text to salajjah is obviously wrong, as his translation does not give a good sense.
ie. the Chalukyan king Kirttivarman II. See Fleet's Kan. Dyn., p. 391.
For the idea implied by the word kalamkita cf. Kalidasa's Kumāra-sambhava, Canto 1, v.
See above, p. 122.
• A biruda of the Western Chalukya kings, probably adopted by the Rashtrakutas as their successors.
? Bühler's reading kṛita-prajovadha and translation, who did not oppress his subjects' (Ind. Ant., Vol. XII, pp. 182, 187), are both unsatisfactory. Why should he oppress them? As no impression is appended to his article, it is not possible to decide if the reading is not a mislection. Kshata-praja-badha corresponds exactly to the phrase ärtt-ärtti-härin in a previous verse, and does not in the least presuppose that his predecessors had oppressed their subjects. [In the Talegaon Plates (supra, Vol. XIII, p. 279) Dr. Konow read krita-prajā-vādhaḥ. Perhaps we should here understand "prajābādha as 'projā-ābādha. -F. W. T.]
This and the following two verses do not occur in any other Rashtrakuta record, To be understood in the seuse: "raining in season and out of season."
