Indian Antiquary Vol 48

Author(s): Richard Carnac Temple, Devadatta Ramkrishna Bhandarkar
Publisher: Swati Publications

Page 238

234
THE INDIAN ANTIQUARY
[ DECEMBER: 1919
takes it to qualify of implied in which is impossible, for W yr means, not warlike pride', but proud with battle'. In any case he should at least have read a final an tsvara. and, if the reading is really , his construction is clearly impossible. TTT should obviously be her as the metre requires and, except for the final visarga, as the plate clearly reads. The final visarga is required by sense, syntax, and metre. Mr. Krishnaswami emends are into , thereby making the passage meaningless. Metre requires an initial long vowel or short vowel followed by a conjunct consonant in 37, and so does the meaning. So I read उत्त. समुच्चयाणां is wrong for the plate reading समुच्छ्रवाणां which the meaning also requires. कल्यानपरंपराणां is an obvious mistake for कल्याणपरंपराणां. समत and try are both meaningless mistakes for ten as the sense and metre require, though we have to add an anusvåra to the plate reading. The plate reads a visarga between aand , and Arci not hai, as the metre also requires. Metre requires flat for r. The plate distinctly reads सत्ताभो and not सत्तापे, also तप्तेसिधर्म and not तमोसिधर्म. ,
gira means not merely famed', but farfamed'. By translating was born a minor incarnation of Siva', Mr. Krishnaswami has taken stu: with affare, though a term like Ti' is wanting, instead of with slit. He has failed to bring out the comparison implied. in yorHe omits to translate stur. fara means * accumulated', not performed'. He has wrongly taken iraureat with the ablative f or instead of the nominative
T :. He has tra slated for by sciences of the Vedänga' instead of the Vedânga sciences'. He has failed to bring out the force of the purposeful use of free and TITE. He omits v. He has failed to note the distinctive use of Harfenft for the celestial course of the Ganges (cf. Apifanft fra Amara). The Pitris, i.e., the spirits of the dead are said to bathe in its waters, to be purified of their sins, and, since they abide in the moon, the staat was perhaps imagined to flow from the moon. The repeated use of rai is not explained by Mr. Krishnaswami. He, unauthorised, makes the Aśvamedhas numerous, and the baths at their conclusion frequent. He omits :. He takes at TET with war, and as identical with it, whereas the one means 'invincible, and the other 'unseen'. And भदष्टा is feminine, while अन्वयः is masculine. So I read it as अस्पष्ट + आपल्लवानां. He has paraphrased at: into 'chief' instead of rendering it as "banner'. f means 'pure' and not holy'. Te means neither gotra', nor tribe', but 'family'. T ri means
sprung from', not belonged to'. The passage dhair: : he applies to Rajasimha, instead of Ekamalla Deva, as the ablative indicates. The metre does not allow the reading of any syllable between 9 and , and so, this inscription, at any rate, does not permit. any reference to the name of the father of Rajasimha or Guha as Mr. Krishnaswami suggests. but this inscription clearly proves that Rajasimha was a devotee of Siva, a fact which both Dr. Dubreuil and Mr. Krishnaswami have failed to note, and which Mr. Krishnaswami's translation fails to bring out. He takes car with ..., and not with Taw as the ablative indicates. The knowledge from other sources that the name of Rajasimha's father was Paramesvaravarman I, and that consequently, 'Ekamalla 'must have been only one of the latter's titles, has apparently intluenced Dr. Dubreuilto seek for his name itself in this inscription, and so he suggests that, after गृह we should read परमारीश्वरादाविरासीम्।।...भुजविषावभासी||. But this reading assumes that nearly the whole of a sloka has to be filled up, and there is no gap in this part of the inscription that would justify us in supplying a whole sloka here. Bo the suggested reading is untenable. Prema means not 'spread', but "published'. The passage who bore the title of the translation has nothing corresponding to it in the