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No. 24] BAMHANI PLATES OF PANDAVA KING BHARATABALA; YEAR 2
141
14 mudhyātah paramamāhēsvaraḥ paramabrama(hmia)nyah paramagurudivatāchidaivata15 visāxhah srimatvām dēvyām-Indrabhattārikāyām uitpannah Sri-maharaja-Bharatal) *1 16 Indro davi-sila-run-invitīva audāry ya-chaturyy-amar(manvitāvālb ] pu17 ttrull*) prasūto mala-chăru-kantib Sajlondraputtrva iva Kifrttilkēvah 51* Indro da 18 rami-rambhavolethal hutabhukta-tēj-ājvala mnohavām(vântwad-vritta-sthiti-vipira.
mandra19 vidhrita-pra(pra)pta-pramā-õunatilb* drishtu sādhu-rukh-odavāra hi nrināti dha20 rmm-ārtha-saripadakah(ko) vēdvain=adhvara-saristhitē vasu-hutal pūjyah ratari
sarva21 di 1161*1 Yoncottunga-ripu-drumair-aviralair-bhbhabbhalymaih samasta visuel
chha-chlammā didhva(g-var22 lantinova quruņā vyäkri(kļi)shya visphūrjjitālh* yasyaiva[1i* ! vidha-chishtashti)
tasya nsi23 patah kritsnē mahi-mandula (la) muurajva-sri(sri)yam adhütu vipula dharmm-artha-kama21 pradā) [174"] Sri-Bharatah kuhitināthaḥ kshitipati-tilakah Surēndra-sama-vi(vi)ryvah 11*1 25 vivihata-ripu-gana-lakshmim(kshmiri) dadhara yale samsri(kri)tām xa-blujõh? | ikraivas
Second Plate; Second Side 26 Sphatika-vima la-subhraril visbi)bhrati(ti) sila-tõyana 1" yama-ni(ni)yatu(ma)-tatanta
pranta-su27 ddha-pravahani (vāham) LI*prasama-guna-gun-omiyā(rmiryā) janai pavayarintivanti)
svayam=iha sura 28 lõkād-ayata Jahnav-iva [91] Srimach-chaudr-| 1*su-ki(ki)[rtējr-Bharatava(baba
nļipasyöttama(ma) ra(ra)ja29 patni(tni) 10 jātā ya(yā) Kausalāyām"-amaraja-kulajām [klitimachchuirtdadhātā(na)
sasvad-dharmm-āő(rtha)30 kara(ma)-prativihitata13-ativa Lökaprakāśā yātā ra(pau)traih pripra)pautrairaval
vina ya]-ra
1 The reading därani semblente is unmistakable. Howerer, the sense is not clear.
* Possibly the intended reading is hutabhuktej=7jjralah. Even so the construction is not quite all right. I take it to mean tējasy=rejjvaló hutabhuk.
. This t is prefixed to the xa in accordance with a rule of sandhi (Panini's shinidhyayi, VIII, 3.30), instances of which are seldom met with even in literature.
* This expression is worthy of note. In ritual terminology huta also means 'one to whom an oblation is offered. Thus, in the present context, vasu-kuta may denote one to whom a tribute of gold is paid'.
The word eura here may be taken as construed either with dig or with dantin. The use of dig-rw woull be synonymous with that of diva-rura found elsewhere. See above, Vol. XXIII, p. 266, text 11.16-18.
• There is something wrong with the construction of the second half of this verse apparently due to the fault of the engraver. To make it yield some coherent sense we may reconstruct it as follows: yasyairameidhri. cherhfitam s aripatih kritené maki-mandale Anurajya-friyum=ādadhati ripulām dharmm-artha-kami-pradim.
1 Correctly it should have been eva-bhujayoh. However, as it is, we have to suppose the existence of a word bhuj synonymous with bhuja or bhuja on the analogy of pad, an equivalent of pada.
The words ēk-aira are in prose and are to be construed with Bharatabulinripisyollami rajapalni in verse 10 below.
Instead of loyana read tõyam. 10 This mark of punctuation is superfious. 11 Better read Kövalayam 12. Read kirtim=uchchair=.
18 Mabamahopadhyaya V. V. Mirasbi would take this word to be tamas and explain the compound na dharm. artho-kamaih prativihitar tamo yayi ad. That, as he points out, would bring out the intendul pun on the namuo Lokaprakāáā, though it would involve a wrong sandhi.
