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EPIGRAPHIA INDICA.
[Vol. XXI.
conches, parasols, trumpets (tarai), big drums, canopies (möghadambara), white fly-whisks (chāmaras), the boar banner, the ornamental arch (makara-torana), a herd of camels, the metal throne, the female elephant called Pushpaka, a herd of war-elephants together with a collection of prancing horses ; (he then) ascended the powerful lion-throne of great splendour, being bowed to by all the world, and along with his beautiful queen Ulagamulududaiyāļ, put on the victorious crown set with gems.
He cut off in battle field the beautiful heads, wearing flower-garlands, of the king of Pottapi whose horse was unsteady under the bridle (kusai), and of the Kēraļa (king) wearing anklerings and powerful on account of his) elephants as well as of the younger brother of Jananātha adorned with wreaths ; (and he also) trampled under the feet of a single rut elephant Virakõsari who wore a crown (set with) lustrous gems and who was the young son of the Pāņdya king Srivallabha wearing gold ankle-rings.
He put forth his elephant (force) in the field and uprooted with his hands the family of the Chēras along with their infants, and caused them to run and plunge into the Western ocean. At Vāri, he tied up the Rattas, who had numberless elephants, along with the elephants belonging to their ladies who coveted (them); and received also a herd of elephants which they paid as tribute together with female elephants and trappings.
In a hot battle pitched on the bank of a river of whirling water he cut off the heads of the following Dandanayakas :-Villiyannan of great valour, Vañjippayan, who possessed a rutting elephant, Asökayan (who wore a cool) garland, Sattiyannan of brilliant valour, Pattiyannan (the minister of) peace and war, Vimayan, who wore a honey-dribbling garland, Vangäran of great wisdom, the Ganga (king) of dreadful lance, the Nuļamba (king) and the king of the Kādavas as well as the Vaidumba (king) who owned highly furious and rutting elephants.
After he had reached the great city (called after) the great river Gangā, the Chāļukya (king) who came from the race of the moon, felt the sting and thought it is better to die than live with such disgrace' and choosing as battle-field the very Kūdal, where his sons and himself had been inade to retreat, wrote, so that all might know, a letter embodying (his) vow-" those who do not come to Kūdal through fear are no kings but are disgraceful liars in war," handed it over with an oral message to the Ganga chief Kettan renowned among the liars of Rattappadi and asked him to take it ; and when he came, bowed at the feet of, and delivered the message to the Chola king), his (i.e., the latter's) mind, face and glorious two arms began to glow doubly on account of the increasing joy and he advanced forth and entered the field, and not finding the approach of the king of the Vallabhas at Karandai, stayed there delightfully for one month more after the appointed day, and then he found him run away until his legs became sore and hid himself in the western ocean, and each of the three (chiefs) Dovanāthan, Siddhi and Kësi turned their backs.
(The Chola king) subdued the powerful activity of Rattappadi 7 lakhs, hard (eren for bards) to sing and set crackling fire on it; and set up a pillar of victory (jayabhadra-tun) on the bank of the Tungabhadrā so that the world' praised him and the fierce and angry tiger (the crest of his race) mounted on it and aported joyfully.
1 Varangi is the reading in No. 20 of 8. I. I., Vol. III, and it has been taken as a proper name. The reading varana is better since the Cheras are noted for their elephant forces. cf. palyānai-ko-kKandan.'
. Instead of Dhara, it is preferable to read for.'
Ste note 6 on page 37 of the South Indian Inscriptions, Vol. III.
• Hultzech has rendered the passage thus :-"tied up in stables the Rattas, whose elephants were number. less, along with the elephants of the Kanniyan which he had seized."
* This rendering somewhat differs from that given in the 8. I. ., Vol. III, p. 68. • Malliyannav and Mangippayay are the readings in No. 30 of the same Volume.
Nunilan means 'four kinds of lande, i.e., kusunji, mullai, pilai and neydal--grassy, forest, sandy and coast tracts and hence the world'.
