South Indian Inscriptions

INCRIPTIONS OF THE KALACHURIS OF TRIPURI

being crooked), and (only) the wheels of the chariot had aritva (i.e., had spokes) (there being aritva or hostility nowhere else), (and) (only) wind blew where it liked (but none else acted in a self willed manner¹).

(V. 21) His younger brother was Yuvarājadēva (II) the lord of the earth, born of a warlike race ; being bathed with the water of the sharp edge² of the whose sword, even the fickle goddess of fortune became steady.

(V. 22) His charity was limited (only) by the multitude of his suppliants, and his prowess (only) by the victory over (his) brave i but to that king’s fame and accumulation of religious merit there was no limit.

(V. 23) From that famous (king) was born the illustrious Kōkalladēva (II) the sole lord of the earth. His mandalāgra³ (sword) was rightly called so since it kept (in check) the mandalas (multitudes of enemies) in front of it.

(V. 24) That foremost of kings made the entire host of his adversaries submissive even as he bent his bow, held it in check in the rear as he tied his quiver on (his) back, routed it in all directions the moment he cast an (angry) glance at it even as he whirled his arms whose revolutions in the different directions were noticed (only) for a moment, and depriving it completely of its possessions, made it pay tribute even as he completely unsheathed his sword and grasped it with the hand.⁴

(V. 25) Then there was the (illustrious) Gāngēyadēva who obtained the kingdom of the whole earth from the illustrious king Kōkalladēva (II), who was the abode of virtue as stainless as a pearl-necklace washed with milk; who was preceded in the forefront of the battlefield only by his sword,⁵ and whose beautiful face became crooked (only) when it was reflected in that very (sword).

(V. 26) By resorting to his divine person, the goddess of fortune has now got rid of the scandal that she does not appreciate merit (and) is fickle.

(V. 27) That (well-known) son of Dharma (i.e., Yudhisthira) was known for his truthfulness, the son of Virōchana (i.e., Bali) for his liberality, (and) the son of Indra (i.e., Arjuna) for his valour─this was not believed by the minds of the good. Seeing (however) that all the three (virtues) were present in (even) a greater measure in the king Gāngēyadēva, they concluded that the aforesaid kings were truly as described.

(V. 28) His son is Karna of well-known valour, who is as it were Karna⁶ descended on the earth. Hearing of his coronation, his enemies disappeared, (while) hosts of Brāhmanas and friends rejoiced.

(V. 29) Extending far and wide, the creeper of his fame, day by day, reduces the empty space inside the pavillion of Brahma’s egg.⁷

(V. 30) Granting personally inconceivable objects to multitudes of supplicants, he is some strange moving wish-fulfilling tree, decorating the earth. ________________

¹ There are puns on several words here nistrimśa (1) ‘a sword’ (lit., ‘measuring more than thirty fingers’) and (2) ‘devoid of compassion’; aritva is to be understood as derived from (1) arin, ‘a wheel’ (containing spokes) and (2) ari ‘an enemy’.
² Dhārā (a sharp edge) also means ‘a shower.’
³ Mandalāgra means (1) ‘a sword’ and (2) ‘that which has a host (mandala) (of enemies) in front of it.’
⁴ The description is so worded as to be applicable to the host of enemies on the one hand and to the king’s bow, arms and sword on the other. As before, kara means (1) ‘a tax’ and (2) ‘the hand’,
⁵ I.e., he needed none else to help him.
⁶ The well-known hero of the Bhārata war.
⁷ I.e., the universe.