The Indian Analyst
 

South Indian Inscriptions

 

 

Contents

Introduction

Preface

Contents

List of Plates

Abbreviations

Additions And Corrections

Images

Miscellaneous

Inscriptions And Translations

Kalachuri Chedi Era

Abhiras

Traikutakas

Early Kalachuris of Mahishmati

Early Gurjaras

Kalachuri of Tripuri

Kalachuri of Sarayupara

Kalachuri of South Kosala

Sendrakas of Gujarat

Early Chalukyas of Gujarat

Dynasty of Harischandra

Administration

Religion

Society

Economic Condition

Literature

Coins

Genealogical Tables

Texts And Translations

Incriptions of The Abhiras

Inscriptions of The Maharajas of Valkha

Incriptions of The Mahishmati

Inscriptions of The Traikutakas

Incriptions of The Sangamasimha

Incriptions of The Early Kalcahuris

Incriptions of The Early Gurjaras

Incriptions of The Sendrakas

Incriptions of The Early Chalukyas of Gujarat

Incriptions of The Dynasty of The Harischandra

Incriptions of The Kalachuris of Tripuri

Other South-Indian Inscriptions 

Volume 1

Volume 2

Volume 3

Vol. 4 - 8

Volume 9

Volume 10

Volume 11

Volume 12

Volume 13

Volume 14

Volume 15

Volume 16

Volume 17

Volume 18

Volume 19

Volume 20

Volume 22
Part 1

Volume 22
Part 2

Volume 23

Volume 24

Volume 26

Volume 27

Tiruvarur

Darasuram

Konerirajapuram

Tanjavur

Annual Reports 1935-1944

Annual Reports 1945- 1947

Corpus Inscriptionum Indicarum Volume 2, Part 2

Corpus Inscriptionum Indicarum Volume 7, Part 3

Kalachuri-Chedi Era Part 1

Kalachuri-Chedi Era Part 2

Epigraphica Indica

Epigraphia Indica Volume 3

Epigraphia
Indica Volume 4

Epigraphia Indica Volume 6

Epigraphia Indica Volume 7

Epigraphia Indica Volume 8

Epigraphia Indica Volume 27

Epigraphia Indica Volume 29

Epigraphia Indica Volume 30

Epigraphia Indica Volume 31

Epigraphia Indica Volume 32

Paramaras Volume 7, Part 2

Śilāhāras Volume 6, Part 2

Vākāṭakas Volume 5

Early Gupta Inscriptions

Archaeological Links

Archaeological-Survey of India

Pudukkottai

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.

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(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
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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.
2Kielhorn translates ‘His good fortune is no longer liable to change’, but śrī which is used here generally means ‘fortune’, ‘wealth’, ‘prosperity’. Vikŗiti-kritayē na (bhavati) can scarcely mean ‘is not liable to change’. For the idea of fortune infatuating a person, see below ya iha kŗita-vikārāb etc. in verse 73, below. For the meaning of vikŗiti see n. 1, above.

 

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