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South Indian Inscriptions |
INCRIPTIONS OF THE KALACHURIS OF TRIPURI desirous of final liberation, removed completely the taint consequent on actions (performed in previous births). (V. 54) Then (came) his disciple named Hŗidayaśiva, a mine of all virtues, whose fame deserves to be sung even now; the soles of whose uniquely venerable feet were rendered beautiful by the multitude of rubies set in the crowns of princes. (V. 55) To whom is not the holy man an object of praise––(the holy man) who, an abode of (all) lores, wise and true to his vows, increased still further and for a long time the fame of the illustrious Mādhumatēya lineage; who, moreover, surpassed the earth by his forbearance, the cloud by his impartiality, and the ocean by decorum of conduct, and (who) vanquished the god of love by his freedom from passion? (V. 56) Or, why need that foremost of sages be praised at all––(he), whom the king, the illustrious moon of the Chēdi (country), showing his devotion by presents sent by well-conducted messengers, brought him hither respectfully (and) in due form? (V. 57) The illustrious Lakshmaņarāja also, being full of devotion himself, offered that great ascetic the monastery of the holy Vaidyanātha. (V. 58) The sage, having accepted it, again made over the holy Nauhlēśvara monastery to his well-conducted disciple Aghōraśiva. (V. 59) Then, having accomplished his object, the powerful lord of Chēdi, with all his elephants and horses (as well as) powerful feudatories and foot-soldiers, proceeded to the extremely charming western quarter, causing terror to all his enemies, his progress being difficult to check.
(V. 60) Having struck with valour those who showed vehemence for fighting,1 having his commands honoured by presents offered by princes who submitted to him, having fulfilled then desires of suppliants with wealth on which they had set their hearts, he allowed the host of his army to sport in the water of the ocean. (V. 61) Having bathed in the ocean, the illustrious (Lakshmaņarāja) quietly worshipped (the god) Sōmēśvara with golden lotuses and also offered something else. (V. 62) He worshipped Sōmēśvara with that (effigy of) Kāliya wrought of jewels and gold, which he had obtained from the prince of Ōdra, after defeating the lord of Kōsala. The prince, having besides presented elephants, horses, white garments, garlands, sandal and other (gifts), (and) being filled with joy, very humbly praised (the god) to get rid of the troubles of worldly existence. (V. 63) “Whenever a prince, who is freed from ignorance by bowing to your feet (and) is devoted to the truth, considers this life worthless, his royal fortune will not produce again (any) passion in him,2 for he gets rid of re-birth”––Absorbed in such meditation, he fixed his mind on Śiva’s greatness. (V. 64) From his was born the great lord of the earth, the illustrious Śankaragaņa (III), whose matchless pair of feet was worshipped even by (his) enemies. (V. 65) Firm in daring as he was, he devoted his sword to the destruction of
the innumerable hosts of his enemies; his charity always delighted the people ; being of 1Kielhorn translated samara-krita-vikārān= vikramēņa prahritya as ‘having valorously struck
down (adversaries) who were humbled in battle.’ The verse is intended to contrast two types of the king’s
adversaries––(i) those who prepared themselves for fight and (ii) those who submitted to him. The poet
has used vikāra and vikriti several times in this inscription in the sense of ‘passion,’ ‘rage’ etc. |
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