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INSCRIPTIONS OF THE CHANDELLAS OF JEJAKABHUKTI
BAṬĒŚVARA STONE INSCRIPTION OF THE TIME OF PARAMARDIDĒVA
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1 Read  .
2 Originally vi, corrected to vē.
3 These aksharas are indistinct and the reading is probable, as also stated by Kielhorn. They were read
by Hultzsch as sasētuḥ.
4 This is as read by Kielhorn, but the reading is metrically defective. The traces, however, point out
that rāśēr may have been intended. In this verse the word mitra is used in its double sense, viz. (1) friend
and (2) the Sun. Similarly dvija means a twice-born and also a bird. A metaphor is employed in this
verse.
5 Kielhorn’s Query-mark after this letter shows that in his time it was already in traces. It has now totally
disappeared and here I have adopted his reading. However, the whole word ēva appears to be redundant
here so far as the sense is concerned.
6 The words dvijarāṭ and Trinētra are used here in double entendre, the first, meaning (1) twice-born
and (2) the moon; and the second meaning (1) three-eyed and (2) Śiva. Kielhorn has explained this
verse to means that by this person his master Paramardin became the lord with three eyes, i.e., Śiva, on
earth, he being the third eye of the king. But the full significance of the stanza may be brought out
also by observing that Paramardin honoured this man as Śiva honours the moon by placing him above
his forehead. Similar expressions we often find in inscriptions, e.g., cf. Dhaṅgarājēna mānyaḥ in No. 99,
v. 1, above. For similar idea, also see No. 60, v. 52.
7 From the traces that now remain, these three aksharas cannot be made out. Kielhorn read  ,
but the second akshara is metrically required to be long and the impression before me shows it to be jyā. The conjectural restoration here would be  .
8 Kielhorn read  and corrected it to  , but I do not see the sign of the mātrā in the second
syllable.
9 This word is used in its double meaning (1) Brāhmaṇa and (2) the moon, as some other words also in
this stanza.
10 The sky is known to be the middle stride of Vishṇu (Vāmana). In the same sense it is also used above.
in No. 33, v. 2.
11 By double entendre, the expressions used in this verse are applicable to the person and also to Vishṇu,
that is Purushōttama, as he was
named.
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