South Indian Inscriptions

INCRIPTIONS OF THE KALACHURIS OF TRIPURI

Manu, the repository of all knowledge, from whom proceeded this entire creation possessed of guņas¹ through male and female (creatures).

(V.3) There was the king, the divine and illustrious Kārtavīrya, the ornament of the earth,–– who threw into bondage Rāvaņa who had propitiated Īśa (Śiva) by making the terrified daughter (Pārvatī) of the snowmountain embrace him when he ( Rāvaņa) lifted up the mountain Kailāsa with ease, (and)who was greatly enraged when his offerings to the three-eyed (Śiva) were washed away by the stream of the greatly flooded Rēvā which was turned back by the suddenly placed dam of his (i.e., Kārtavīrya’s) mighty arms.^²

(V.4) Being frightened by his frown, kings (of the countries) extending as far as Kailāsa, the slopes on the tops of whose summits are dug up by Śiva’s bull, and as far as the eastem ocean which has a string of matchless and large pearls in the form of the celestrial river (i.e., the Gangā), (and) again as far as the southern ocean which has a shining peerless jewel³ and a parting line of hair, viz., the bridge(of Rāma), adhere steadfastly to affliction.

(V.5) The lords of kings, who were born in his race, became famous on the earth as the Haihayas. An ornament of their family was the illustrious Kōkalla (I)4 who kindled the fire of anguish in the minds of his enemies; whose pleasures were linked with the wealth of religious contemplation; who always made good people happy; (and) Who was dear (to all) as his majesty was marked by all good qualities.

(V.6) Day by day he duly reflected on the śāstras for (the knowledge of) religion and union (with God),–(he) whose mind was fond of wealth (only) for religious and charitable works (and) for the benefit of others; who was devoted to charity to pay off the debt he owed for being brought up in a noble family; and who ultimately reached the path of beatitude through application to knowledge.

( V.7) His hand afforded protection to Bhōja, the king Vallabha, the illustrious Harsha who was the lord of Chittrakūţa, and the king Śańkaragaņa

(V.8) As Indra married Śachī, Upēndra (Vishņu) Kamalā (Lakshmī), the moon crested god (Śiva) the daughter of the mountain (i.e., Pārvatī), even so did he espouse the good-natured queen Naţţā, born in the Chandēlla family.

(V.9) For the establishment of good order among the people, he begat on her a prince endowed with great prowess, who vanquished (his) enemies, possessed of haughty arrogance, and who was the god of love to ladies of fully-developed and compact breasts.

(V.10) The king was well-known in all the three worlds by (his) name Dhavala with Prasiddha prefixed (to it),^⁵––who, in order to bear the very heavy yoke (of governing the earth),made other kings lead their (helping) hands ⁶ (i.e., exacted tribute from them). (V.11) By makings over constantly serpents one by one to the Eagle, (Śesha), the lord of serpents, caused (his own) humiliation. The lord of gods (i.e., Indra) lost his
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¹ Viz., sattva, rajas and tamas, which in different proportions constitute the nature of all beings.
² For the story, see the Ramayana of Valmiki, Uttarakanda, Adhyayas 32 and 33.
³ This is probably the island of Ceylon, which, being situated opposite Rama’s bridge, appears like a jewel worn by a woman at the parting line of her hair.
⁴ The name appears here as Kokkala due to the exigency of metre.
⁵ I.e., the name was Prasiddhadbavala.
⁶ There is a play on the verb karadi-chakara. Prasiddhadhavala made kings pay taxes for carrying on the government of the earth, as ha would have taken their help to bear a heavy yoke.