South Indian Inscriptions

INCRIPTIONS OF THE KALACHURIS OF TRIPURI

(V. 30) There was (a sage) named Bharadvāja, (who was) free from the blemishes of sin, (and) who was the sole lord of those whose wealth is tranquillity. What sprang from his male energy deposited in a jar––that verily was Bhāradvāja, i.e., Drōna whose deeds excited the wonder of the three worlds.

(V. 31) His fame gracefully roamed throughout the three worlds; his fortune was limited (only) by his desires; his rage, (manifested both) by his curse and his bow, was terrible, such as would be suitable for the destruction of the world. What can we describe of that sole ocean of policy and valour, whose disciple was that husband of Subhadrā (i.e., Arjuna) who with ease humbled the great pride of Śarva.’¹

(V. 32) Seeing him whose strong arm was skilful in wielding the bow, and who with his many powerful arrows exterminated the Pāndava army, even that son of Dharma, who was honoured for veracity, swerved (from the truth)² when he lost (all) hope of defeating the enemy.

(V. 33) Now, in the water, of which he in the act of cursing had taken up a handful (chuluka) with his trembling hand, in rage to bring calamity on Drupada when insulted (by him), there sprang a man like victory incarnate ; from him is descended the family of the Chaulukyas of great merit.

(V. 34) In that powerful family, in which was produced a series of kings eminent in spreading valour and beauty, was born Avanivarman whose deeds were well known in the (whole) universe, (and) who drew to himself the enemy’s fortune when he bent his beautiful bow.

(V. 35) That his grandfather was Simhavarman and his father was Sadhanva the best of heroes,––this by itself rendered him exceedingly great in the world. To add to this was his great dignity.

(V. 36) Of him, whose liberality has broken the seal of poverty of all people, (and) whose valour has made the enemies take shelter in the mountain-caves by the seashore, he (alone) apparently might possibly³ count the merits, to whom is indeed submissive the divine Bhāratī, the milch-cow of speech.

(V. 37) As the lord of mountains (Himālaya) begot Rudrānī (i.e., Pārvatī), the ocean Lakshmī, the divine sun the (river) Kālindī (Yamunā), the son of Atri the moon-light, Janaka’s sacrificial rite Vaidēhī (i.e., Sītā), even so (he), the jewel that fulfilled the wishes of the feudatory princes, begot that wonderful ornament in the form of a maiden, named the illustrious Nōhala.

(V. 38) As the daughter of Pulōman⁴ (was the beloved wife) of the lord of the hosts of Maruts5, as Chhāyā (was) of that lord of the light (i.e., the sun) that dispels darkness, as Rati (was) of the god whose bow is (made of) sugar-cane,6––even so did she become the beloved (wife) of Kēyūravarsha.

(V. 39) That moon-like king attained indescribable splendor though her, even as the elephant (does) by the stream of rutting juice, the seashore by a creeper of tender coral, a tree by the beauty of flowers, and a cloud by lightning.
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¹The reference is to Arjuna’s encounter with Śiva described in the Mahābhārata.
²Kielhorn’s translation ‘Even that son of Dharma minding his promise retired etc.’ gives a wholly incorrect sense. The allusion here is to an incident in the Bhārata war when Yudhisthira was tempted to tell a lie to bring about the death of Drōna. See Mahābhārata, Drōnaparvan, Adhyāya 193, vv. 54-59. Compare also Venīsamhāra, Act III, v. III.
³Fro yadi used here in the sense of ‘possibly,’ compare the Mēghadūta, v. 113.
⁴ I.e., Śachī.
⁵I.e., of Indra.
⁶I.e., of the god of love.