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EPIGRAPHIA INDIOA.
[VOL. XVI.
(Vorne 18.) Looking with admiration at the five princes, men reflect, saying: "were the Five Pandavas (really) ten, or have the five of them now come back and been born (again)"
(Line 21.) Among them
(Verse 14.) King Tailapa attained to great majesty, so that his power, eminent amongst all the scions of the race of the moon-crowned (Siva), his greatness, his striking vigoar, his authoritative influence, the fulness of his invincible arm's might, his knowledge, his unique energy, his fame, were conspicuous in the circle of the earth.
(Line 23.) (To him) who was thus a site and head of praise and renown
(Verse 15.) To the valiant king Taila, awful in majesty, gallant against foes, and to Chāvundala-dēvi was born king Kirtti, who has unbroken glory for the victories of his arm.
(Verse 16.) The Love-god, seeing the form of the Love-god of the Kadambas, has for sooth gone into hiding and lets not bis form become visible. Yon moon surely, as it shines, has Waned and wasted away at the sight of him who is a moon of kings. Must not the Thousandeyed [Indra] be thousand-eyed as he gazes (on him), saying: “Verily a Dēvēndra of princes ! and what a seat of virtues ! "?
(Verse 17.) The fame of the king who is the unique warrior of the world increases like the growth of all the lotuses that the waters produce, as all extol him to the utmost degree.
(Lines 28-37.) Hail! When the Mahāmandalēsvara possessing the five great musical sounds, the lord of Banavāsi best of cities, who bears all titles of honour such as "he who receives the grace of boons from the god Madhukēsvara of Jayanti; fragrant as the lotus ; scion of the (race born of the) Three-eyed [Siva] and the Earth ; Love-god of kings; ornament of the race of the great king Mayuravarman, which presides over eighty-four towns and is consecrated in the consecratory rites of eighteen world-famed horse-sacrifices to the god of the Frontal Eye Siva) and the Four-armed (Vishnu), which is regarded with the sidelong glances of the lady Victory, which is splendid in virtues revealed by the puissance of the might of its lineage being established on the massive summits of the great Mount Himavat, which is charming by the great majesty of furious elephants tethered to crystal columns ;' who is an omament to the race (born of the great king Mayūrąvarmma; he who is attended with the noise of permatfi drums and (other) musical instruments; splendid with the banner (bearing the device) of a great ape ; having for crest a lion lofty in pride; giving unlimited gold to suitors; ornament of the Kadamba race; cause of victory in battle; sun of majesty , terrible in the fray; gallant against adversaries; unique warrior of the world," the Mahamandalēsvara Kirtti-dēvarasa, was protecting the Banavāse Twelve-thousand so as to suppress the wicked and preserve the cultured :-one who finds sustenanse at his lotus-feet
FVerse 18.) A lord of Fortune, & lord of the fortune of victory, a lord of the fortune of fame lustrous (?) as the moon, devoted to the exercise of religion, is the illustrious Kirtti, a diamond among bearers of the betel-bag.
(Verse 19.) Saying, "Where now is there not found one who has been burned up in flight?" as the fire of his wrath flaming wreaks ruin-saying, “whom now has he hurled into Yama'a mouth, so that the black gore drips down; whom now has he cast away... in
1 For the idea of. Anthologia Palat. VII, 669. Apparently the accusative jasananitane is to be explained as due to the attraction of kirtliseyun.
One is tempted to take all the adjectives from chaturafitio in 1. 30 to Maha-mahim-abhiraman in 1. 32 Me referring to Kirta-dëvarasa, in 1. 36, as is grammatically more correct. But the sense and the parallels olan whore suggest the construction given above.
