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EPIGRAPHIA INDICA.
(Vol. XIV.
blasts of the end of the son, (and) the water is utterly dried up (by them), the worn deer exist with diffioulty, deprived of their sustenance of food and drink.
(Verse 32.) His splendour, ever brilliant, blazed like a second submarine fire, potent in the destruction of all lords of hosts [or, of the Ocean].
(Verse 33.) His sword in battle seems like a fetter for foemen's fortunes after the departure of (their) glory, like a braided look of the goddess of victory.
(Verse 34.) Parandara [Indra) himself does not hear a resemblance to this skiltal man(the former being) a destroyer of the demon) Vals, (the latter) & possessor of vala. (strength); (the former being) & smiter of the Gotras [stalls of mythical kine] [mountains (?)-H, K. S.), (the latter) glad deper of his Gotra (family].
(Verse 35.) In his heart is Fortune, and he is dear to the heart of Fortune : how can be whone devioe is Garuda (Vishnu) rival him P
(Verse 36.) As he was lovely with fresh sprouts of majesty, stainless of glory and bearing an unscathed body, a festal pitcher of victory filled with the water of mercy, Fortune never abandoned him.
(Verse 37.) This his fame, like a miraculons. deity, truly established in a temple because of its ancient exceedingly pure virtuen, bearing the radiance of pearl-strings, greatly admired, pervading the three worlds, present in every region, in every forest, in every town, in every homo, is overlastingly extolled by mon.
(Verse 38.) The boundless stream of the virtues of this man, who was a seat of righteous oond not, was a Milk Ooean entirely filling the bright spaces of earth and sky on every side, in which Fortune found birth, and in which arose floods of the pale yellow nectar of fame; Whonoe arising, the garlanded waves of (hie) glory, radiant as the moon, spread over the heavens.
(Verse 39.) His glory, nowhere insignificant, nowhere in the world becoming a thing of secondary importance, certainly not easing, not arising from the occurrence of a failure of righteousness, nowhere finding a lodging in the triple world, which is too small to contain ita full single stage, is marking, white as jasmine, the swart body of Fortune's Lord (Vishnu).
(Verse 40.) Wholly covered up by the masses of dust caused) by the mighty host of this (lsing), who had an awful pair of long arms, as he advanced against the foemen's host, even the lord Bun forsooth plainly surrendered his own radiance in every region of space in an access of terror . what need then to speak of other beings P
(Verse 41.) When this orest-jewel of all monarcha, ready to conquer the (various) regione, eager to ravish foomen's fortune, advances on the shores of the ocean, the water, soonted with the ratting iohor of the planging elephants of the quarters of space, is scarcely drank by the elephants of (his) army, lofty in pride, although they are threatened again and again by the angry drivers
(Verse 42.) Bearing aloft the upisha (rale of righteousn 688, or ball], always having even vision, being free from foes, conquering countless cities, he is another worshipful Paramosvara Compefar, or Siva).*
Literally, "bound."
The king' elephants feel themselves superior to the elephants of the Quarters, because the king in the conqueror of the Quarters, bence they scorn to drink the water of the ocean.
* The king is greater than Sive. Por ho bears the oricha ("rightovanou," or "bull"), while Siva is borne on it; he is ma-dpisati ("impartial"), but siva is 4-sama-driti ("three-eyed "); he has no foes, but siva has the foo Kims he congnen innumerable cities, but Šiva conquered only the Three Cities. The figure is an adhikabhido-ripako
