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Frofessor G. Bühler's critical study
with praise that the king sent him as a tribute from Sapādaiaksha in Eastern Rājputana, a golden mand a pikā, i. e., a little ornament in the form of a mandapa or pillared hall. Not less known is the victory which ( v. 46 ) Ajaya deva's son Mūlarāja II. gained over the Turushkas, i.e., over Muhammad Shāhabuddin Gkori. The Muhammadan authors (see Elliot, History, Vol. II. p. 294 ) confirm this information, which is found also in the Prithviräjavijaya (Kaśmiy Report, pp. 62-63.).
Much more important is that part of the work (Sarga II, 48-57, Sarga III, 1-62 ) which follows next, relating to Bhimadeva II, representing his relation to Lavana prasāda and his son Viradhavala, the Rāņā of Dholkā, and stating how Vastu pāla became minister to the latter. Arisimha gives an account here, which differs markedly from Someśvara's narrative in the Kirtikqumudi. It will therefore be as well to give the most important verses of this part word for word:
II. 48. Now his (Mūlarāja's ) brother, the illustrious Bhimadeva, whose invincible, terrible arm, like the post of a gate, destroyed all his ememies, wears amulet of the sphere for which the shores of the ocean furnish the pearls..
49. His whole life long he held fast to the reflection : This seat of the gods (Mount Meru ) ought not to disappear through my liberality, which lasts but for a moment',-and so he abstained from uprooting the golden mountain ( Meru ) in order to distribute gifts of gold.
II. 50. That beggars always experienced his liberality we hear from the songs of the pleasure-seekers (nymphs) who settled in the neighbourhood of his palace on the gold-mountains terraced for pleasure, in the belief that these were spurs of Mount Meru.
51. Bhima the husband of the earth, whose entire riches had disappeared through continual and too liberal gifts, whose brilliant glory had departed, whose kingdom was bit by bit violently devoured by the barons, -ate his inmost heart out in long-accumulated cares.
III. 1. All at once, the prince, whose whole possessions had become small, saw in a dream at the end of the night a glorious and splendid god.
12. Thereupon the god poured upon the lord of the earth, who was as it were the root of the creeper of his love, the nectar-waves of his eloquence as follows:
13." I, thy grandfather, 1 king Kumārapāla, who have won the bliss of heaven through the laws of Arhat, am come because I love thee in thy misfortune.
14. " Son, I will give thee a proud governor of the kingdom, through which thou obtainest great glory, as fire does by wind.
15. "The great-armed Arnorāja, son of the illustrious Dhavala, was an elephant in the forest of the Chaulukya-stem, an eagle for the serpents, his enemies.
18. "This man of adventurous spirit, who was the cause of my glory, was made by me, whose heart he won by his courage, lord of the city of Bhimapalli.
1. If Kumārapala calls himself Bhima's grandfather, the expression, as is often the case with the incication of grades of relationship, is very likely only indefinitely used. For Kumārapāla was, according to all the Prabandhas, the great-uncle of Bhima, whose grandfather's name was Mahipāla. (see Forbes's Rās Mālā, p. 158).
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