South Indian Inscriptions

INCRIPTIONS OF THE KALACHURIS OF TRIPURI

(V. 40) For the attainment of religious merit she has constructed this temple of the god (Śiva) who is the sole object of Umā’s love, (this temple), on the pinnacles of which with their cloud-scraping tops trips the sun, (and which is) as it were the mass of her extensive fame (in a tangible form).

(V. 41) The flags on it do not flutter, because, I fancy, they are constantly sprinkled with the foam-water of the horses of the sun, that are fatigued by continuous marching through the sky.

(V. 42) On the broad pinnacles of this temple, which has a lofty fluted disc,1 the rows of fresh clouds clinging to them in the rainy season bear resemblance to flocks of pigeons.

(V. 43) There was (a sage), Pavanaśiva, the lord of Madhumatī ; after him flourished Śabdaśiva; the pious Īśvaraśiva again sanctified his discipleship.

(V. 44) To him, who was a store of austerities, the cultured (queen) donated the villages Nipānīya and Ambipātaka as a reward for scholarship.

(V. 45) And she gave to (Śiva) the enemy of smara, Dhangaţapātaka, Pōndī, Nāgabala, Khailapātaka, Vīdā, Sajjāhalī and Gōshţhapāli.

(V. 46) From her was born to the illustrious king Yuvarājadēva (I), the illustrious Lakshmnarāja (II), elevated and possessed of great splendour like the sun ; the lustre of whose feet, resorted to by fortune, was honoured by the exalted heads of kings (even as the lustrous rays of the sun, possessed of beauty, are revered by the high peaks of mountains), and who, by his unique, attractive and beautiful excellences, surpassed the god of love.

(V. 47) For the goddess of whose heroism the lady Fame verily spread out on the ground a four-stringed necklace, with the mulitude of pearls from the frontal globes of the enemy’s elephants, rent, in battle, by the edge of his firmly grasped sword. Moreover––

(V. 48) Venerable is that Kadambaguhā where there was a succession of sages. To them again was Rudraśambhu, the chief of sages, an object of adoration.

(V. 49) He, who was most venerable in this world by his power (derived from the knowledge) of the reality, had in this world a disciple (named) the Lord of Mattamayūra, who, having completely removed the stain of impurity from the king Avanti, communicated to him the supreme lustre2 (by initiating him in the Śaiva faith).

(V. 50) After him came the illustrious Dharmaśambhu, who became an ornament of the world, (and) whose feet were revered by the luster of the crest-jewels of princes; who, having crossed the ocean of the Śaiva faith by his austerities, attained fitting, spotless and pleasing fame.

(V. 51) After him came his disciple Sadāśiva, who had a store of austerities, (and) whose venerable feet were worshipped by princes with the rays of their crowns.

(V. 52) After him came his disciple named Mādhumatēya, who, living on fruits and roots, was possessed of excellent luster, (and) in whom austerities and radiance always dwelt together.

(V. 53) After him there was (his) most venerable disciple Chūdāśiva, who, being
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¹In Indian Śilpaśāstra, amalasāraka means ‘a circular fluted disc which surmounts the spire of temples’, so called from its resemblance to the emblic myrobalan. Cf. Skandhād=urdhvam bhavēd ghaņţā yadi
v-āmalasārakam, in Śamarāńgaņasūtradhāra (Gaikwad’s Oriental Series), Vol. II, P. 173.
²Kielhorn at first read puram-ahō in this verse and translated it as ‘who became possessed, oh ! of the town (?) of the prince Avanti,’ but himself corrected his mistake later on in Ep. Ind., Vol. I, p. 353.