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EPIGRAPHIA INDICA
[VOL. XXIX (i.e., Anantavarman-Choḍaganga). It is of interest to know that, in verse 4, he is described as an incarnation of the Narasimha avatara of the god Vishnu. We may parenthetically observe here that, as is known from other inscriptions, Chōdaganga's ancestors were all staunch devotees of the god Siva, and that Chōdaganga himself was one such in the earlier part of his life; but that, about 1112 A.C., he started adoring Vishnu as well, later on becoming a devotee of Vishnu alone. His descendants all adhered to the Vaishnava faith. Verse 7 describes Chodaganga's son Anangabhima (II) as a peace-loving ruler. Verse 8 mentions his able minister, Govinda, a Brahmana of the Vatsa götra. Verse 9 introduces Anangabhima (II)'s son Rajendra (Rajaraja III), whose son Anangabhima (III) is described, in verses 10 and 11, as a valorous and munificent ruler. Verses 12 to 22 are descriptive of Anangabhima (III)'s minister, Vishnu. In verse 12 he is stated to have stabilised the empire of the lord of Trikalinga (i.e. Anangabhima III). Verse 13 represents him as a great warrior. Verse 14 alludes to his having routed a king of Tummāņa, while in verse 15 mention is made of his fight with a Muslim ruler (Yavan-avanindra). Verse 16 refers to his vigilance and war-preparedness, ensuring safety and security to the empire of the lord of Utkala (ie., Anangabhima III). Verses 17 and 18 contain a poetic description of his glory (yasas). Verse 19 adverts to the Tulapurusha gift which, it is indicated, he ceremonially gave on the sea-shore near Puri. Verse 20 contains a poetic description of sea-breezes and informs us that the minister Vishņu caused pools and tanks to be constructed along principal roads. Verses 21 and 22 describe his proficiency in the Vedas and various sastras. It may, in passing, be remarked that it is on the strength of these two verses that Vishņu may be taken as a Brahmana. Otherwise, neither his caste nor his parentage is expressly stated in the inscription. Besides, we are not in a position to say whether he was in any way related to Govinda, the Brahmana minister of Anangabhima II. Verse 23 informs us that Vishnu erected the temple of the Destroyer of Cupid (Kamantaka), i.e., Šiva. In verse 24 a long life is wished to this temple as well as to the prasasti. The author of the prasasti, a poet, Bhaskara by name, introduces himself in verse 25, as the last item.
It may be realised that this eulogy gives us more of poetry than of history. The translation of the text appended hereto will give an idea of the heights of imagery and hyperbole to which the poet Bhaskara has soared. He has exhibited his skill well; but, alas! he has not been understood so well, with the result that what little of historical value his poem contains has suffered distortion. The obscurity that prevailed over the identity of the builder of the temple has already been pointed out. Following Vasu's translation, Banerji says: "According to this inscription either Govinda or Anangabhima III erected several pleasure-houses at Purushottama or Puri and performed the golden Tulapurusha ceremony at that place. He also constructed many roads and excavated tanks." Now, this statement is wrong. In the first place, it is neither Govinda nor Anangabhima III, but Vishnu, who should be credited with the works of public utility enumerated. These, again, in reality consist only of tanks. He constructed no pleasure-houses and no roads. A perusal of the text and its rendering (of verses 19 and 20) given below will show that the so-called pleasure-houses refer to the toy-hillocks of jewellery for the Tulapurusha gift, magnified by the poetic fancy into so many replicas of the Mount Meru, the abode of the gods, and that, so far as roads are concerned, Vishnu only dotted them with tanks here and there, and had nothing to do with their constructions. Besides, even the excavation of tanks may not be taken as a personal charity of Vishnu. It was presumably a part of the liberal policy of the government with Vishnu as its chief minister. What stands to the credit of Vishnu as a person, judging from the description given, is the great gift of Tulapurusha, apart from the building of a Siva temple, the main object of the inscription. It may be observed that the Tulāpurusha is the first of sixteen
1 Ibid, pp. 239-40.
* R. D. Banerji, History of Orissa, Vol. I, p. 262.
