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64
EPIGRAPHIA INDICA.
[VOL. XVI.
Puligere Three-hundred while maintaining the high degree of his lord's fortunes, and holds a happy course transcending even Karna in generosity (and) truthfulness-the General Erega is of the same quality as Balin and Indra.
(Verse 10.) His younger brother Dōna, a seat of unbounded merit, a bhuvana-bumbhuku,1 enjoying the fortunes of the Lord of the Gods [Indra], peerless in strength of arm, a (God of the) Flowery Arrows [Kama] to the multitude of enemies' wives, has become eminent.
(Verse 11.) Erega's younger brother is in valonr the younger brother of him who shattere d the troop of the Kuru race [Arjuna], in incomparable beauty the younger brother of Baladeva [Krishna], in might of arm the younger brother of Yama's son [Bhima].
(Verse 12.) When enemy kings are bowing at the base of Erega's feet, it is Dōna who makes them bow, so that their cry is "I cannot but bow"; he bears the burden of his lord's business, while the covetous and their like stoop (before him).
(Verse 13.) As there appears no grudging in (his) generosity, nor shortcoming in bis worthy conduct, nor shame in his behaviour, are any other men in the world of mortals equal to Dōna, who is a (God of the) Flowery Arrows to women, a preserver of a multitude of agreeable cultured men, an expert in all arts equal to the Lotus-horn [Brahman].
(Verse 14.) His deity is Pasupati, a supremely helpful lord; Nolamba, conqueror of hosts of foes, has cherished and supported him; his father is Tikka, eminent for a series of brightest virtues; his mother is Kalvambike, adorned with brilliant conduct; his elder brother is the renowned Erakapa, a gem of the company of generals: thus Dona is a dwelling-place for glory.
(Verse 15.) In this Iron Age, this time of stress, there has been an outcry at the rise of an ocean of righteousness, so that it would seem as if the people of the earth altogether with one voice in their delight were joyously uttering praises, saying: "after a long time it has become visible, thus righteousness is coming to hand!"
(Verse 16.) Whilst Pushya of the year Durmati, the sixth in the series of the years of Vikrama delightful in their course, the dark fortnight, and Friday and the sixth (lunar) day were in progress, while with these coincided a maha-yoga consisting of vyatipata and the great uttarayana-samkranti, the excellent man Dōna, brilliant of fame, preserver of wide righteousness, here with generosity
(Verses 17-18.) Having laved in this Purikara, a divine city, the feet of Narendrasena Traividya," who is a moon to the ocean of the supreme Jinas' Church and a lotuses' friend [sun] in the sky of the Sena Gana, that mine of lustre sprung from the Müla Sangha, who is a bridegroom of the goddess of white fame, a chief of worthy ascetics, one to whom monarchs bow down, a man without fault
(Verse 19 identical with verse 8 of inscription A.)
(Line 30.) His senior disciple
(Verse 20: identical with verse 9 of inscription A.)
(Verse 21.) "He has cherished Sarasvati with delight of spirit; me he has despised; I do not exist while she is present-fie! to cohabit with a rival wife is hard!"-uttering these harsh words, swiftly mounting the elephant of the sky-quarter, Fame herself enviously reviles the worthy ascetic Nayasena Sūri.6
(Line 30.) His senior disciple
(Verse 22.) Ho! hurrah! is the great ascetic Narendrasena, the emperor of masters of
See above, Vol. XIII, pp. 298, 327. Properly tati-shatka means a series of six.
2 Or, possibly," elation."
The yogu when the declination of sun and moon is equal. • Explained as "learned in agama, logic, and grammar," I. ., Vol. XIV, p. 23 n. The Jain "threefold lore" is elsewhere defined as fabd-agama, yukty-agama, and param-agama. An example of the rhetorical artifice of vyāja-stati.
