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· <teiHeader>
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10 <titleStmt>
· <title>Stela of Prasat Mebon (K. 528), 874 Śaka</title>
· <respStmt>
· <resp>EpiDoc Encoding</resp>
· <persName ref="part:kuch">
15 <forename>Kunthea</forename>
· <surname>Chhom</surname>
· </persName>
· </respStmt>
· <respStmt>
20 <resp>intellectual authorship of edition</resp>
· <persName ref="http://viaf.org/viaf/7401978">
· <forename>Louis</forename>
· <surname>Finot</surname>
· </persName>
25 <persName ref="part:dogo">
· <forename>Dominic</forename>
· <surname>Goodall</surname>
· </persName>
· </respStmt>
30 </titleStmt>
· <publicationStmt>
· <authority>DHARMA</authority>
· <pubPlace>Paris</pubPlace>
· <idno type="filename">DHARMA_INSCIK00528</idno>
35 <availability>
· <licence target="https://creativecommons.org/licenses/by/4.0/">
· <p>This work is licenced under the Creative Commons Attribution 4.0 Unported Licence. To view a copy of the licence, visit https://creativecommons.org/licenses/by/4.0/ or send a letter to Creative Commons, 444 Castro Street, Suite 900, Mountain View, California, 94041, USA.</p>
· <p>Copyright (c) 2019-2025 by Kunthea Chhom.</p>
· </licence>
40 </availability>
· <date from="2019" to="2025">2019-2025</date>
· </publicationStmt>
· <sourceDesc>
· <msDesc>
45 <msIdentifier>
· <repository>DHARMAbase</repository>
· <idno/>
· </msIdentifier>
· <msContents>
50 <summary></summary>
· </msContents>
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· <p></p>
55 </handDesc>
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60 <encodingDesc>
· <projectDesc>
· <p>The project DHARMA has received funding from the European Research Council (ERC) under the European Union's Horizon 2020 research and innovation programme (grant agreement no 809994).</p>
· </projectDesc>
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65 <listPrefixDef>
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· <p>Public URIs with the prefix bib to point to a Zotero Group Library named ERC-DHARMA whose data are open to the public.</p>
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70 <p>Internal URIs using the part prefix to point to person elements in the <ref>DHARMA_idListMembers_v01.xml</ref> file.</p>
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75 <change who="part:kuch" when="2026-02-24" status="draft">Initial encoding of the inscription</change>
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80 <div type="edition" xml:lang="san-Latn" rendition="class:83231 maturity:83213">
· <lg n="1" met="śārdūlavikrīḍita"><milestone type="pagelike" unit="face" n="A"/><label xml:lang="eng">Face A</label>
· <l n="a"><lb n="A1"/><milestone unit="column" n="a"/>traiguṇyāḍhyaśikhīndubhāskarakarapradyotanodgīthajai<milestone unit="column" n="b" break="no"/>r</l>
· <l n="b">agryaiḥ padmajakañjadṛktrinayanair adhyāsitaiś śakti<unclear>bh</unclear>iḥ</l>
·<l n="c"><milestone unit="column" n="c"/>saṁrodhasthitisaṃbhavātmarataye bhinnas tridhaiko <supplied reason="subaudible">’</supplied>pi ya<milestone unit="column" n="d" break="no"/>s</l>
85 <l n="d">tasmai nityacite śivāya vibhave rājño <supplied reason="subaudible">’</supplied>rthasiddhyai namaḥ <g type="floret">.</g></l>
· </lg>
·<lg n="2" met="śārdūlavikrīḍita">
·<l n="a"><lb n="A2"/><milestone unit="column" n="a"/>rūpaṁ yasya navendumaṇḍitaśikhan trayyāḥ pratītaṁ paraṁ</l>
· <l n="b"><milestone unit="column" n="b"/>vījaṁ vrahmaharīśvarodayakaraṁ bhinnaṁ kalābhis tridhā</l>
90<l n="c"><milestone unit="column" n="c"/>sākṣād akṣaram āmananti munayo yogādhigamyan nama<milestone unit="column" n="d" break="no"/>s</l>
· <l n="d">saṁsiddhyai praṇavātmane bhagavate tasmai śivāyāstu <g type="floret">.</g></l>
·</lg>
· <lg n="3" met="śārdūlavikrīḍita">
·<l n="a"><lb n="A3"/><milestone unit="column" n="a"/>Ekā prāk kalahaṁsavibhramagatiḥ kāntonmanā yā satī</l>
95 <l n="b"><milestone unit="column" n="b"/>bhittvāṅgaṁ gaga<choice><orig>ṇ</orig><reg>n</reg></choice>odgatātmarataye yātā navatvaṁ punaḥ</l>
·<l n="c"><milestone unit="column" n="c"/>padmaṁ mānasasambhr̥tan nijaruciprojjr̥mbhitaṁ bibhratī</l>
· <l n="d"><milestone unit="column" n="d"/>sā śaktiś śivasaṅgatodayakarī gaurī parā pātu vaḥ<g type="floret">.</g></l>
·</lg>
· <lg n="4" met="śārdūlavikrīḍita">
100<l n="a" enjamb="yes"><lb n="A4"/><milestone unit="column" n="a"/>yenaitāni jaganti yajvahutabhugbhāsvannabhasvannabhaḥ</l>
· <l n="b"><milestone unit="column" n="b"/>kṣityambhaḥkṣaṇadākarais svatanubhir vyātanvataivāṣṭabhiḥ</l>
·<l n="c"><milestone unit="column" n="c"/>Uccaiḥ kāraṇaśaktir apratihatā vyākhyāyate nakṣaram·</l>
· <l n="d"><milestone unit="column" n="d"/>jīyāt kāraṇakāraṇaṁ sa bhagavān arddhenducū<choice><orig>d</orig><reg>ḍ</reg></choice>āmaṇiḥ <g type="floret">.</g></l>
·</lg>
105 <lg n="5" met="vasantatilakā">
·<l n="a"><lb n="A5"/><milestone unit="column" n="a"/>nārāyaṇan namata yo vibhutāṁ vitanva<milestone unit="column" n="b" break="no"/>n</l>
· <l n="b">lokatrayan tripadalaṅghitamātram eva</l>
·<l n="c"><milestone unit="column" n="c"/>dr̥ṣṭvā turīyapadam āptum ivādhunāpi</l>
· <l n="d"><milestone unit="column" n="d"/>nidrācchalena vidadhāti samādhim abdhau <g type="floret">.</g></l>
110</lg>
· <lg n="6" met="vasantatilakā">
·<l n="a"><lb n="A6"/>Ambhojabhūr jjayati yo vadanaiś caturbhi<space/>r</l>
· <l n="b">oṅkāravāridaravaṁ samam ujjagāra<space/></l>
·<l n="c">kṣetrāhitan tribhuvanodayapūraṇārtha<space/>m</l>
115 <l n="d">utsūnatām iva nayan nijavījam ādyam· <g type="floret">.</g></l>
·</lg>
· <lg n="7" met="vasantatilakā">
·<l n="a">ma<choice><orig>ṇḍ</orig><reg>nd</reg></choice>āṅśumaṇḍalavinirggatavāridhārā<space/></l>
· <l n="b">mandākinī jayati dhūrjjaṭinā dhr̥tā yā<space/></l>
120<l n="c">mūrdhnā nagendratanayārddhaśarīrasandheḥ<space/></l>
· <l n="d">premānuvandham iva darśayitum prakr̥ṣṭam· <g type="floret">.</g></l>
·</lg>
· <lg n="8" met="sragdharā">
·<l n="a"><lb n="A7"/><milestone unit="column" n="a"/>Āsīd ā nīrarāśer avanipatiśiroratnamālārccitāṅghri<milestone unit="column" n="b" break="no"/>r</l>
125 <l n="b">vvālādityābhidhāno <supplied reason="subaudible">’</supplied>py arikulakamalopaplavākhaṇḍacandraḥ</l>
·<l n="c"><milestone unit="column" n="c"/>somākauṇḍinyavaṅśāmvaratalatilako bhūpatir bhūrikīrtti<milestone unit="column" n="d" break="no"/>r</l>
· <l n="d">ddorddaṇḍoddyotitāninditapurabharitāṁ rājyalakṣmīṁ vahan yaḥ <g type="floret">.</g></l>
·</lg>
· <lg n="9" met="śārdūlavikrīḍita">
130<l n="a"><lb n="A8"/><milestone unit="column" n="a"/>proddr̥ptadviṣatān dadhad yudhi vadhūvaidhavyadīkṣāvidhi<milestone unit="column" n="b" break="no"/>m</l>
· <l n="b">vaddhnan yaś śiśirāṅśuraśmiviśadāṁ satkīrttimālāṁ guṇaiḥ</l>
·<l n="c"><milestone unit="column" n="c"/>svarggadvārapure pura<choice><orig>ṇḍ</orig><reg>nd</reg></choice>arapuraprasparddhisaṁvarddhane</l>
· <l n="d"><milestone unit="column" n="d"/>sārvvaś śārvvam atiṣṭhipat savibhavaṁ liṅgaṁ vidhānānvitam· <g type="floret">.</g></l>
·</lg>
135 <lg n="10" met="śārdūlavikrīḍita">
·<l n="a"><lb n="A9"/><milestone unit="column" n="a"/>vrahmakṣatraparaṁparodayakarī tadbhāgineyī satī</l>
· <l n="b"><milestone unit="column" n="b"/>puṇyan nāma sarasvatīti dadhatī khyātā jagatpāvanī</l>
·<l n="c"><milestone unit="column" n="c"/>nānāmnāyagirāṁ gabhīram adhikaṁ pātraṁ dvijānāṁ varaṁ</l>
· <l n="d"><milestone unit="column" n="d"/>sindhūnām iva sindhurājam agamad yā viśvarūpaṁ priyam· <g type="floret">.</g></l>
140</lg>
·<lg n="11" met="sragdharā">
·<l n="a"><lb n="A10"/><milestone unit="column" n="a"/>somādye sārabhūte nijakulanivahe bhūridhāmni vyatīte</l>
·<l n="b"><milestone unit="column" n="b"/>rudropendrāmarendraprabhr̥tisuravarais saṅgate nandanārtha<milestone unit="column" n="c" break="no"/>m</l>
·<l n="c">tadvaṅśakṣīrasindhoḥ pravikasitayaśaḥpārijātābhijātā</l>
145 <l n="d"><milestone unit="column" n="d"/>lebhe janmāvadātaṁ bhuvanahitakarī yā dvitīyeva lakṣmīḥ <g type="floret">.</g></l>
· </lg>
·<lg n="12" met="śārdūlavikrīḍita">
·<l n="a"><lb n="A11"/><milestone unit="column" n="a"/>yā nāmnāpi mahendradevyabhihitā bhūbhr̥tsutaiveśvarī</l>
· <l n="b"><milestone unit="column" n="b"/>devī divyavilāsinībhir asakr̥t saṅgīyamānastutiḥ</l>
150<l n="c"><milestone unit="column" n="c"/>bhāsvadvaṅśasamudgato <supplied reason="lost">bhava</supplied>purādhīśāvanīśātmajo</l>
· <l n="d"><milestone unit="column" n="d"/>yāṁ saṁprāpya mahendravarmmanr̥patis sārthām adhād īśatām· <g type="floret">.</g></l>
·</lg>
· <lg n="13" met="sragdharā">
·<l n="a"><lb n="A12"/><milestone unit="column" n="a"/>lakṣmīn tīkṣṇetarāṅśor adhikam adharayan dhvastadoṣāndhakāro</l>
155 <l n="b"><milestone unit="column" n="b"/>vaddhnan padmānuvandhaṁ prakaṭitatapasā tena patyā prajānā<milestone unit="column" n="c" break="no"/>m</l>
·<l n="c">devyān tasyām <supplied reason="lost">adi</supplied>tyān divasakara ivotpāditaḥ kaśyapena</l>
· <l n="d"><milestone unit="column" n="d"/>śrīmadrājendravarmmāvanipatir abhavat tejasām ākaro yaḥ <g type="floret">.</g></l>
·</lg>
· <lg n="14" met="indravajrā">
160<l n="a"><lb n="A13"/><milestone unit="column" n="a"/>dugdhāmvurāśer iva pūrṇṇacandra<milestone unit="column" n="b" break="no"/>ś</l>
· <l n="b">ca<choice><orig>nd</orig><reg>ṇḍ</reg></choice>ā<choice><orig>ṅ</orig><reg>ṁ</reg></choice>śuratnād iva citrabhānuḥ</l>
·<l n="c"><milestone unit="column" n="c"/>śuddhānvayād yo nitarāṁ viśuddhaḥ</l>
· <l n="d"><milestone unit="column" n="d"/>prādurbabhūvākhilabhūpavandyaḥ <g type="ddandaOrnate">.</g></l>
·</lg>
165 <lg n="15" met="upajāti">
·<l n="a"><milestone unit="column" n="e"/>tejaḥprakāśas tamasāṁ vināśo</l>
· <l n="b"><milestone unit="column" n="f"/>diśāṁ prasādaḥ sphuṭatā kalānā<milestone unit="column" n="g" break="no"/>m</l>
·<l n="c">yat tigmatejastuhināṅśukr̥tyaṁ</l>
· <l n="d"><milestone unit="column" n="h"/>yenodaye tan nikhilaṁ vitene <g type="floret">.</g></l>
170</lg>
· <lg n="16" met="upajāti">
·<l n="a"><lb n="A14"/><milestone unit="column" n="a"/>ramyo <supplied reason="subaudible">’</supplied>pi samyak prasavena s<choice><orig>o</orig><reg>au</reg></choice>myaḥ</l>
· <l n="b"><milestone unit="column" n="b"/>santānakas santatam udgatena</l>
·<l n="c"><milestone unit="column" n="c"/>mahāphalaṁ yaṁ samavāpya bhūmnā</l>
175 <l n="d"><milestone unit="column" n="d"/>ruroha koṭiṁ ramaṇīyatāyāḥ <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="17" met="upajāti">
·<l n="a"><milestone unit="column" n="e"/>vivarddhamāno <supplied reason="subaudible">’</supplied>nvaham iddhakānti<milestone unit="column" n="f" break="no"/>r</l>
· <l n="b">vvapurvviśeṣeṇa manohareṇa</l>
180<l n="c"><milestone unit="column" n="g"/>yas sarvvapakṣodayam ādadhāna<milestone unit="column" n="h" break="no"/>s</l>
· <l n="d">tiraścakāraiva himāṅśulakṣmīm· <g type="floret">.</g></l>
·</lg>
· <lg n="18" met="upajāti">
·<l n="a"><lb n="A15"/><milestone unit="column" n="a"/>yaś śaiśave py āśu tathā kalābhiḥ</l>
185 <l n="b"><milestone unit="column" n="b"/>pūrṇṇo nvahaṁ śabdaguṇe tidīptaḥ</l>
·<l n="c"><milestone unit="column" n="c"/>yathā kalāvattvam apīndulabdha<milestone unit="column" n="d" break="no"/>ñ</l>
· <l n="d">jā<choice><orig>d</orig><reg>ḍ</reg></choice>yānvitan dūram adhaścakāra <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="19" met="upajāti">
190<l n="a"><milestone unit="column" n="e"/>nirasya doṣāvasaraṁ sphurantī</l>
· <l n="b"><milestone unit="column" n="f"/>prakāśitārthā bhuvane śnuvānā</l>
·<l n="c"><milestone unit="column" n="g"/>vidyānavadyena mukhena yasya</l>
· <l n="d"><milestone unit="column" n="h"/>prāk saṁgatainīva dinasya dīptiḥ <g type="floret">.</g></l>
·</lg>
195 <lg n="20" met="upajāti">
·<l n="a"><lb n="A16"/><milestone unit="column" n="a"/>Āsādya śaktiṁ vivudhopanītāṁ</l>
· <l n="b"><milestone unit="column" n="b"/>māheśvarīṁ jñānamayīm amoghām·</l>
·<l n="c"><milestone unit="column" n="c"/>kumārabhāve vijitārivarggo</l>
· <l n="d"><milestone unit="column" n="d"/>yo dīpayām āsa mahendralakṣmīm· <g type="ddandaOrnate">.</g></l>
200</lg>
· <lg n="21" met="upajāti">
· <l n="a"><milestone unit="column" n="e"/>pr̥thupratītaṁ prathitaṁ guṇaughai<milestone unit="column" n="f" break="no"/>s</l>
· <l n="b">sadvaṅśajātaṁ prathane pradhāna<milestone unit="column" n="g" break="no"/>m</l>
·<l n="c">dhanur mmahat kṣatrakulañ ca tulyaṁ</l>
205 <l n="d"><milestone unit="column" n="h"/>yaś śikṣayā nāmayati sma tuṅgam· <g type="floret">.</g></l>
· </lg>
·<lg n="22" met="indravajrā">
·<l n="a"><lb n="A17"/><milestone unit="column" n="a"/>śiṣṭopadiṣṭaṁ pratipadya sadyaḥ</l>
· <l n="b"><milestone unit="column" n="b"/>kṣetraṁ yam utkr̥ṣṭam akr̥ṣṭapacyam·</l>
210<l n="c"><milestone unit="column" n="c"/>śraddhāmbhasā siktam arukṣad uccai<milestone unit="column" n="d" break="no"/>ś</l>
· <l n="d">śāstrasya cāstrasya ca vījam agryam· <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="23" met="indravajrā">
·<l n="a"><milestone unit="column" n="e"/>yas sarvvatas sarvvaguṇān paṭimnā</l>
215 <l n="b"><milestone unit="column" n="f"/>ruces sadā dhāraviśeṣam ujjha<milestone unit="column" n="g" break="no"/>n</l>
·<l n="c">upādade lokahitāya bhāsvān·</l>
· <l n="d">rasān iva pratyaham astatandriḥ <milestone unit="column" n="h"/><g type="floret">.</g></l>
·</lg>
· <lg n="24" met="upajāti">
220<l n="a"><lb n="A18"/><milestone unit="column" n="a"/>udyānabhāgasya vasantasaṁpa<milestone unit="column" n="b" break="no"/>d</l>
· <l n="b">ivāmr̥tāṅśor iva paurṇṇamāsī</l>
·<l n="c"><milestone unit="column" n="c"/>Āpuṣṇatī yasya viśeṣaśobhāṁ</l>
· <l n="d"><milestone unit="column" n="d"/>samujjajr̥mbhe navayauvanaśrīḥ <g type="ddandaOrnate">.</g></l>
·</lg>
225 <lg n="25" met="upajāti">
·<l n="a"><milestone unit="column" n="e"/>yatrāpi puṁso mahataḥ prakr̥tyā</l>
· <l n="b"><milestone unit="column" n="f"/>nirūpitaṁ lakṣaṇam astaśeṣam·</l>
·<l n="c"><milestone unit="column" n="g"/>kenāpy asāṁkhyāgamavad vibhāvyam·</l>
· <l n="d"><milestone unit="column" n="h"/>prakāśayām āsa maheśabhāvam· <g type="floret">.</g></l>
230</lg>
· <lg n="26" met="upajāti">
·<l n="a"><lb n="A19"/><milestone unit="column" n="a"/>vālyāt pravr̥ddhaṁ prabhr̥tiprabhūtaṁ</l>
· <l n="b"><milestone unit="column" n="b"/>yad yasya saundaryyam ananyalabdham·</l>
·<l n="c"><milestone unit="column" n="c"/>dhruvaṁ vidhātāvayavīcakāra</l>
235 <l n="d"><milestone unit="column" n="d"/>tad rañjayan yauvanakāntim r̥ddhām· <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="27" met="upajāti">
·<l n="a"><milestone unit="column" n="e"/>n<uncleari/>rug<choice><orig>n</orig><reg>ṇ</reg></choice>amānas satataṁ manobhū<milestone unit="column" n="f" break="no"/>r</l>
· <l n="b">yyasya sphuṭe nūtanayauvane <supplied reason="subaudible">’</supplied>pi</l>
240<l n="c"><milestone unit="column" n="g"/>saundaryyasandarśanajātalajja</l>
· <l n="d"><milestone unit="column" n="h"/>Ivāntikan nopasasarppa darppāt· <g type="floret">.</g></l>
·</lg>
· <lg n="28" met="upajāti">
·<l n="a"><lb n="A20"/><milestone unit="column" n="a"/>yasyāṅgalāva<choice><orig>n</orig><reg>ṇ</reg></choice>yam ananyarūḍha<milestone unit="column" n="b" break="no"/>n</l>
245 <l n="b">dr̥ṣṭvā ratiḥ premanimīlitākṣī</l>
·<l n="c"><milestone unit="column" n="c"/>manye na mene patim ātmanīnaṁ</l>
· <l n="d"><milestone unit="column" n="d"/>pinākinetrāgniśikhāvalīḍham· <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="29" met="upajāti">
250<l n="a"><milestone unit="column" n="e"/>dhanurvvikarṣapratatoruśakti<milestone unit="column" n="f" break="no"/>r</l>
· <l n="b">yyuvapravīro yuvarājalakṣmī<milestone unit="column" n="g" break="no"/>m</l>
·<l n="c">ayonijāṁ yo janakopanītāṁ</l>
· <l n="d"><milestone unit="column" n="h"/>sītāṁ satīṁ rāma Ivoduvāha <g type="floret">.</g></l>
·</lg>
255 <lg n="30" met="upajāti">
·<l n="a"><lb n="A21"/><milestone unit="column" n="a"/>yadārkkavimvād iva hemakumbhā<milestone unit="column" n="b" break="no"/>d</l>
· <l n="b">ambhomr̥tenāgalatābhiṣekaḥ</l>
·<l n="c"><milestone unit="column" n="c"/>tataḥprabhr̥ty eva vivr̥ddhibhājā</l>
· <l n="d"><milestone unit="column" n="d"/>bhūtaṁ himāṅśor iva yasya lakṣmyā <g type="ddandaOrnate">.</g></l>
260</lg>
· <lg n="31" met="upajāti">
· <l n="a"><milestone unit="column" n="e"/>snānāmvubhis tīvram amantravandhyai<milestone unit="column" n="f" break="no"/>s</l>
· <l n="b">tejonalo yasya samedhate sma</l>
·<l n="c"><milestone unit="column" n="g"/>tatsparddhayevāśrujalaiḥ patadbhi<milestone unit="column" n="h" break="no"/>r</l>
265 <l n="d">ddviṣāṁ samaṁ śokahutāśano <supplied reason="subaudible">’</supplied>pi <g type="floret">.</g></l>
· </lg>
·<lg n="32" met="upajāti">
·<l n="a"><lb n="A22"/><milestone unit="column" n="a"/>Alaṁkr̥tenākr̥takaiś śrutādyai<milestone unit="column" n="b" break="no"/>r</l>
· <l n="b">hr̥dyair nnijāṅgaiś ca nisarggakāntaiḥ</l>
270<l n="c"><milestone unit="column" n="c"/>Agrāmyabhūṣopacayena yena</l>
· <l n="d"><milestone unit="column" n="d"/>vibhūṣaṇaṁ maṅgalam ity upāttam· <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="33" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>navāṁ navāśyānamahābhiṣeko</l>
275 <l n="b"><milestone unit="column" n="f"/>yo bhuktaratnābharaṇo babhāra</l>
·<l n="c"><milestone unit="column" n="g"/>pītāmbhasaḥ kumbhabhavena lakṣmī<milestone unit="column" n="h" break="no"/>m</l>
· <l n="d">ambhonidher udgataratnarāśeḥ <g type="floret">.</g></l>
·</lg>
· <lg n="34" met="upajāti">
280<l n="a"><lb n="A23"/><milestone unit="column" n="a"/>Uccāvacair uccapadādhirūḍhai<milestone unit="column" n="b" break="no"/>r</l>
· <l n="b">grahair bhiyevākr̥tavigraho <supplied reason="subaudible">’</supplied>pi</l>
·<l n="c"><milestone unit="column" n="c"/>Āropito yas svayam apy akāṁkṣa<milestone unit="column" n="d" break="no"/>s</l>
· <l n="d">siṁhāsane hāṭakaśailatuṅge <g type="ddandaOrnate">.</g></l>
·</lg>
285 <lg n="35" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>yasyāṅgakānteḥ kva tathānavadyaṁ</l>
· <l n="b"><milestone unit="column" n="f"/>vidyeta manye py upamānam anya<milestone unit="column" n="g" break="no"/>t</l>
·<l n="c">saṁkrāntam ādarśatale pi vimva<milestone unit="column" n="h" break="no"/>m</l>
· <l n="d">anarham ādhāravaśān nijaṁ yat· <g type="floret">.</g></l>
290</lg>
· <lg n="36" met="upajāti">
·<l n="a"><lb n="A24"/><milestone unit="column" n="a"/>yatrābhiṣikte patatāmbhasārdrā</l>
· <l n="b"><milestone unit="column" n="b"/>vasundharā vāridhicārukāñcī</l>
·<l n="c"><milestone unit="column" n="c"/>Ūrdhvīcakāraikam ivātapatraṁ</l>
295 <l n="d"><milestone unit="column" n="d"/>yaśas sphuraccandrakalāvadātam· <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="37" met="upajāti">
·<l n="a"><milestone unit="column" n="e"/>svalakṣaṇe lakṣitasarvvasaṁpa<milestone unit="column" n="f" break="no"/>t</l>
· <l n="b">phalaṁ samākhyāti purovipākam·</l>
300<l n="c"><milestone unit="column" n="g"/>yasyāśiṣo vipragaṇaprayuktāḥ</l>
· <l n="d"><milestone unit="column" n="h"/>kr̥tānuvādā Iva saṁbabhūvuḥ <g type="floret">.</g></l>
·</lg>
· <lg n="38" met="upajāti">
·<l n="a"><lb n="A25"/><milestone unit="column" n="a"/>dvirephamālā iva pārijāta<milestone unit="column" n="b" break="no"/>n</l>
305 <l n="b">dhiyo munīnām iva cātmayogam·</l>
·<l n="c"><milestone unit="column" n="c"/>vyāpāram anyañ jagatāṁ vihāya</l>
· <l n="d"><milestone unit="column" n="d"/>dr̥śo dvitī<supplied reason="lost">yaṁ</supplied> pratipedire yam· <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="39" met="upajāti">
310<l n="a"><milestone unit="column" n="e"/>Itas tato vidyud ivādyutac chrī<milestone unit="column" n="f" break="no"/>s</l>
· <l n="b">tāvan nr̥pāṇāṁ pracalā prakr̥tyā</l>
·<l n="c"><milestone unit="column" n="g"/>ramyā śarat prādurabhūn na yāva<milestone unit="column" n="h" break="no"/>d</l>
· <l n="d">yadīyayātrāsamayo nirabhrā <g type="floret">.</g></l>
·</lg>
315 <lg n="40" met="upajāti">
·<l n="a"><lb n="A26"/><milestone unit="column" n="a"/>tīvrāstranīrājanarājitaśrī<milestone unit="column" n="b" break="no"/>r</l>
· <l n="b">ddīpto mahāmaṇḍaladīkṣayā yaḥ</l>
·<l n="c"><milestone unit="column" n="c"/>vidyāṅgamantraiś ca kr̥tātmagupti<milestone unit="column" n="d" break="no"/>r</l>
· <l n="d">asā<supplied reason="lost">dhaya</supplied>t siddhim udārabhūtim· <g type="ddandaOrnate">.</g></l>
320</lg>
· <lg n="41" met="upajāti">
· <l n="a"><milestone unit="column" n="e"/>yasmin vitatya pracalatpaṭākāṁ</l>
· <l n="b"><milestone unit="column" n="f"/>paṭākinīṁ digvijayāya yāti</l>
·<l n="c"><milestone unit="column" n="g"/>dvi<choice><orig>d</orig><reg>ḍ</reg></choice>rājalakṣmīḥ pracacāla pūrvva<milestone unit="column" n="h" break="no"/>m</l>
325 <l n="d">urvvī tu paścād valabhāragurvvī <g type="floret">.</g></l>
· </lg>
·<lg n="42" met="upajāti">
·<l n="a"><lb n="A27"/><milestone unit="column" n="a"/>niśamya saumitrim ivābhiyāne</l>
· <l n="b"><milestone unit="column" n="b"/>bhigarjjitan nirjjitameghanādam·</l>
330<l n="c"><milestone unit="column" n="c"/>tūryyadhvaniṁ yasya daśāsyatulyai<milestone unit="column" n="d" break="no"/>r</l>
· <l n="d">dūrād dviṣadbhir vvibhayāṁ babhūve <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="43" met="upajāti">
·<l n="a"><milestone unit="column" n="e"/>pratāpavahner iva dhūmajālaṁ</l>
335 <l n="b"><milestone unit="column" n="f"/>valoddhutaṁ yasya rajaḥ prayāṇe</l>
·<l n="c"><milestone unit="column" n="g"/>Apy aspr̥śad vairivilāsinīnā<milestone unit="column" n="h" break="no"/>m</l>
· <l n="d">udaśrayām āsa vilocanāni <g type="floret">.</g></l>
·</lg>
· <lg n="44" met="upajāti">
340<l n="a"><lb n="A28"/><milestone unit="column" n="a"/>kṣamān nipī<choice><orig>d</orig><reg>ḍ</reg></choice>ya prathamaṁ pravr̥ttaḥ</l>
· <l n="b"><milestone unit="column" n="b"/>srotā˘ṁsi kāluṣyam atho rajobhiḥ</l>
·<l n="c"><milestone unit="column" n="c"/>yāne nayan yasya samutpapāta</l>
· <l n="d"><milestone unit="column" n="d"/>saṁghaś camūnām iva vaddharoṣaḥ <g type="ddandaOrnate">.</g></l>
·</lg>
345 <lg n="45" met="upajāti">
·<l n="a"><milestone unit="column" n="e"/>kīrṇṇaḥ kvacid bhañjitabhūmibhr̥dbhi<milestone unit="column" n="f" break="no"/>r</l>
· <l n="b">anvāsyamānaḥ paravāhinībhiḥ</l>
·<l n="c"><milestone unit="column" n="g"/>kvacic ca yasya pratataḥ prayātuḥ</l>
· <l n="d"><milestone unit="column" n="h"/>svarvvāhinīmārgga Ivāsa mārggaḥ <g type="floret">.</g></l>
350</lg>
· <lg n="46" met="upajāti">
·<l n="a"><lb n="A29"/><milestone unit="column" n="a"/>viṣvak prasahyāvaraṇañ janānā<milestone unit="column" n="b" break="no"/>ñ</l>
· <l n="b">ceṣṭāsv aśaktiṁ vihataṁ prakāśam·</l>
·<l n="c"><milestone unit="column" n="c"/>yad yat pradoṣas tanute tamobhi<milestone unit="column" n="d" break="no"/>s</l>
355 <l n="d">tat tac cakārāripure valair yyaḥ <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="47" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>vitatya pakṣadvayam āttanādaṁ</l>
· <l n="b"><milestone unit="column" n="f"/>yasmin rayāt tārkṣya Iva prapanne</l>
360<l n="c"><milestone unit="column" n="g"/>dviṇnāgavr̥<choice><orig>ṇḍ</orig><reg>nd</reg></choice>aṁ hatavīryyasaṁpa<milestone unit="column" n="h" break="no"/>d</l>
· <l n="d">gantavyatāmūḍhatayāvatasthe <g type="floret">.</g></l>
·</lg>
· <lg n="48" met="upajāti">
·<l n="a"><lb n="A30"/><milestone unit="column" n="a"/>yatraiva saṁvarmmayati pragalbha<milestone unit="column" n="b" break="no"/>m</l>
365 <l n="b">uttejasi vraddhna Iva <supplied reason="lost">prabhāte</supplied></l>
·<l n="c"><milestone unit="column" n="c"/><seg met="=+-+"><gap reason="illegible" quantity="4" unit="character"/></seg><choice><unclear>l</unclear><uncleary/></choice>añ <supplied reason="lost">ca</supplied> vile vilīl<unclear>y</unclear>e</l>
· <l n="d"><milestone unit="column" n="d"/><seg met="="><gap reason="illegible" quantity="1" unit="character"/></seg><choice><unclear>v</unclear><unclear>t</unclear><unclear>k</unclear><unclear>g</unclear><unclear>ś</unclear><unclear>th</unclear></choice>āpy asīdac ca kumudvatīvat· <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="49" met="upajāti">
370<l n="a"><milestone unit="column" n="e"/>vāṇāsanaṁ bibhrati yatra yuddhe</l>
· <l n="b"><milestone unit="column" n="f"/>śuddhe śaratkāla ivābhidr̥ṣṭe</l>
·<l n="c"><milestone unit="column" n="g"/>Itas tato līnatayāśu moghā</l>
· <l n="d"><milestone unit="column" n="h"/>meghā ivāsan laghavo narendrāḥ <g type="floret">.</g></l>
·</lg>
375 <lg n="50" met="upajāti">
·<l n="a"><lb n="A31"/><milestone unit="column" n="a"/>dadhad dhanuś śakradhanurnnibhaṁ yo</l>
· <l n="b"><milestone unit="column" n="b"/>vinad(y)a varṣann iṣuva<supplied reason="lost">rṣam</supplied> <seg met="+="><gap reason="illegible" quantity="2" unit="character"/></seg></l>
·<l n="c"><milestone unit="column" n="c"/><seg met="=+-++--+-+="><gap reason="illegible" quantity="11" unit="character"/></seg></l>
· <l n="d"><milestone unit="column" n="d"/><seg met="=+-++--"><gap reason="illegible" quantity="7" unit="character"/></seg><unclear>ā</unclear>bhimānam· <g type="ddandaOrnate">.</g></l>
380</lg>
· <lg n="51" met="upajāti">
· <l n="a"><milestone unit="column" n="e"/>satyaṁ vimūḍhasya pataṅgasāmyaṁ</l>
· <l n="b"><milestone unit="column" n="f"/>sametya sānanda ivārivarggaḥ</l>
·<l n="c"><milestone unit="column" n="g"/>yad<unclear>v</unclear>āhudaṇḍāraṇijañ jvalanta<milestone unit="column" n="h" break="no"/>n</l>
385 <l n="d">tejonalaṁ yad vipade bhipede <g type="floret">.</g></l>
· </lg>
·<lg n="52" met="upajāti">
·<l n="a" enjamb="yes"><lb n="A32"/><milestone unit="column" n="a"/>rayeṇa yena prahito hitorvv<unclear>ī</unclear></l>
· <l n="b"><milestone unit="column" n="b"/>-ruhānnadān<seg met="+--+-+="><gap reason="illegible" quantity="7" unit="character"/></seg></l>
390<l n="c"><milestone unit="column" n="c"/><seg met="=+-++--+-+="><gap reason="illegible" quantity="11" unit="character"/></seg></l>
· <l n="d"><milestone unit="column" n="d"/><seg met="=+-+"><gap reason="illegible" quantity="4" unit="character"/></seg>ṇān nabhasi pravr̥ddhaḥ <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="53" met="upajāti">
·<l n="a"><milestone unit="column" n="e"/>nijāsanaṁ prāpya ripūn nirasya</l>
395 <l n="b"><milestone unit="column" n="f"/>ruddhvā marudvartma manorayañ ca</l>
·<l n="c"><milestone unit="column" n="g"/>vijitya yasyābhyasato vatasthe</l>
· <l n="d"><milestone unit="column" n="h"/><supplied reason="subaudible">’</supplied>py atīndriye yo<unclear>ga I</unclear>veṣuvarṣam<g type="floret">.</g></l>
·</lg>
· <lg n="54" met="upajāti">
400<l n="a"><lb n="A33"/><milestone unit="column" n="a"/><supplied reason="lost">ś</supplied>irāṁsi tejā<supplied reason="lost">ṁ</supplied><unclear>s</unclear>i samun<unclear>n</unclear>atāni</l>
· <l n="b"><milestone unit="column" n="b"/>dhanaṁ picāyaṁ <seg met="--+-+="><gap reason="illegible" quantity="6" unit="character"/></seg></l>
·<l n="c"><milestone unit="column" n="c"/><seg met="=+-++--+-+"><gap reason="illegible" quantity="10" unit="character"/></seg><unclear>ṣa</unclear></l>
· <l n="d"><milestone unit="column" n="d"/>vāṇais samaṁ saṁyati sañjahāra <g type="floret">.</g></l>
·</lg>
405 <lg n="55" met="upajāti">
·<l n="a"><milestone unit="column" n="e"/>śilīmukhā mūrddhani cāpamuktā</l>
· <l n="b"><milestone unit="column" n="f"/>jhaṁkāraramyā dviṣatān nipetuḥ</l>
·<l n="c" enjamb="yes"><milestone unit="column" n="g"/>svassundarīhastalatāvimukta</l>
· <l n="d"><milestone unit="column" n="h"/>-ma<choice><orig>ṇḍ</orig><reg>nd</reg></choice>āragandhānugatās tu yasya <g type="ddandaOrnate">.</g></l>
410</lg>
· <lg n="56" met="upajāti">
·<l n="a"><lb n="A34"/><milestone unit="column" n="a"/><seg met="=+-++--+-+="><gap reason="illegible" quantity="11" unit="character"/></seg></l>
· <l n="b"><milestone unit="column" n="b"/>yo <gap reason="lost" extent="unknown" unit="character"/>i <gap reason="lost" extent="unknown" unit="character"/>ca nigu<gap reason="lost" extent="unknown" unit="character"/></l>
·<l n="c"><milestone unit="column" n="c"/><seg met="=+-++--+"><gap reason="illegible" quantity="8" unit="character"/></seg> tu vandha<milestone unit="column" n="d" break="no"/>ñ</l>
415 <l n="d">cakartta bhūbhr̥nnivahottamāṅgam· <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="57" met="upajāti">
·<l n="a"><milestone unit="column" n="e"/>śastravraṇāsrasrutidhārayādrau</l>
· <l n="b"><milestone unit="column" n="f"/>ruddho <supplied reason="subaudible">’</supplied>py arīndrair yyudhi yo didīpe</l>
420<l n="c"><milestone unit="column" n="g"/>dviṭchāyayācchādita Eva bhānu<milestone unit="column" n="h" break="no"/>r</l>
· <l n="d">bibhrat tanutran tyajati svadīptim· <g type="floret">.</g></l>
·</lg>
· <lg n="58" met="upajāti">
·<l n="a"><lb n="A35"/><milestone unit="column" n="a"/><seg met="=+-++--+-+="><gap reason="illegible" quantity="11" unit="character"/></seg></l>
425 <l n="b"><milestone unit="column" n="b"/><seg met="=+-"><gap reason="illegible" quantity="3" unit="character"/></seg>ṇ<unclear>e</unclear> saṁgarasaṁgha <seg met="+="><gap reason="illegible" quantity="2" unit="character"/></seg></l>
·<l n="c"><milestone unit="column" n="c"/><seg met="=+-"><gap reason="illegible" quantity="3" unit="character"/></seg><unclear>d</unclear><supplied reason="lost">o</supplied>rvv<supplied reason="lost">ī</supplied>ryyavikīrṇṇakīrtti<milestone unit="column" n="d" break="no"/>r</l>
· <l n="d">ddaśā<choice><orig>ṇ</orig><reg>n</reg></choice>anan durhr̥dam unnināya <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="59" met="upajāti">
430<l n="a"><milestone unit="column" n="e"/>na svīcikīrṣur yyudhi cakricakraṁ</l>
· <l n="b"><milestone unit="column" n="f"/><choice><orig>b</orig><reg>v</reg></choice>ajrañ ca no <choice><orig>b</orig><reg>v</reg></choice>ajrabhr̥to <supplied reason="subaudible">’</supplied>pi jiṣṇuḥ</l>
·<l n="c"><milestone unit="column" n="g"/>yaś śaktiyukto nu maheśvarāstraṁ</l>
· <l n="d"><milestone unit="column" n="h"/>sudussahaṁ prāpya jitārivarggaḥ <g type="floret">.</g></l>
·</lg>
435 <lg n="60" met="upajāti">
·<l n="a"><lb n="A36"/><milestone unit="column" n="a"/><seg met="=+-++--+-+="><gap reason="illegible" quantity="11" unit="character"/></seg></l>
· <l n="b"><milestone unit="column" n="b"/><seg met="=+"><gap reason="illegible" quantity="2" unit="character"/></seg>hinīṁ vītabhayo nivā<supplied reason="lost">ry</supplied>y<supplied reason="lost">a</supplied></l>
·<l n="c"><milestone unit="column" n="c"/><seg met="=+-"><gap reason="illegible" quantity="3" unit="character"/></seg>tan tv asya vilāsinīnā<milestone unit="column" n="d" break="no"/>m</l>
· <l n="d">abhidyatārād dhr̥dayaṁ svayañ ca <g type="ddandaOrnate">.</g></l>
440</lg>
· <lg n="61" met="upajāti">
· <l n="a"><milestone unit="column" n="e"/>yo mathyamānas samare rivīrai<milestone unit="column" n="f" break="no"/>r</l>
· <l n="b">ggāmbhīryyayogān na jahau prasādam·</l>
·<l n="c"><milestone unit="column" n="g"/>hrado hi kāluṣyam upaiti bhogāt·</l>
445 <l n="d"><milestone unit="column" n="h"/>stamveramair amvunidhir nna jātu <g type="floret">.</g></l>
· </lg>
·<lg n="62" met="upajāti">
·<l n="a"><lb n="A37"/><milestone unit="column" n="a"/><seg met="=+-++--+-+="><gap reason="illegible" quantity="11" unit="character"/></seg></l>
· <l n="b"><milestone unit="column" n="b"/><supplied reason="lost">muhu</supplied>r dd<supplied reason="lost">v</supplied>iṣaṁ praty<supplied reason="lost">u</supplied>rasaṁ bibhe<supplied reason="lost">da</supplied></l>
450<l n="c" enjamb="yes"><milestone unit="column" n="c"/><unclear>v</unclear><supplied reason="lost">i</supplied>didyute vidyud iva sphuranty<milestone unit="column" n="d" break="no"/>a</l>
· <l n="d">-jihmāpi jihveva bhujoragasya<g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="63" met="upajāti">
·<l n="a"><milestone unit="column" n="e"/>snigdhāsipātapratighātahāne<milestone unit="column" n="f" break="no"/>r</l>
455 <l n="b">mmuṣṭer llaghutvāt smr̥tivibhramād vā</l>
·<l n="c"><milestone unit="column" n="g"/>punaḥprahāreṇa kr̥te ripāte</l>
· <l n="d"><milestone unit="column" n="h"/>bhujāpavādaṁ bubhuje bhr̥śaṁ yaḥ <g type="floret">.</g></l>
·</lg>
· <lg n="64" met="upajāti">
460<l n="a"><lb n="A38"/><milestone unit="column" n="a"/><seg met="=+-++--+-+="><gap reason="illegible" quantity="11" unit="character"/></seg></l>
· <l n="b"><milestone unit="column" n="b"/><seg met="=+-++--+-+"><gap reason="illegible" quantity="10" unit="character"/></seg><supplied reason="lost">rg</supplied>g<seg type="component" subtype="vowel"><gap reason="illegible" quantity="1" unit="character"/></seg></l>
·<l n="c"><milestone unit="column" n="c"/>divyāṅganānām avatāraṇārthaṁ</l>
· <l n="d"><milestone unit="column" n="d"/>s<choice><orig>au</orig><reg>o</reg></choice>pānasaṁpattim ivākarod yaḥ <g type="ddandaOrnate">.</g></l>
·</lg>
465 <lg n="65" met="upajāti">
·<l n="a"><milestone unit="column" n="e"/>randhre bhiyogaṁ nijapakṣarakṣāṁ</l>
· <l n="b"><milestone unit="column" n="f"/>vibhajya yo dūṣaṇasādhanābhyām·</l>
·<l n="c"><milestone unit="column" n="g"/>hr̥tottaraprakramam ātatāna</l>
· <l n="d"><milestone unit="column" n="h"/>kurvvan paṭur nniṣpratibhaṁ vipakṣam· <g type="floret">.</g></l>
470</lg>
· <lg n="66" met="upajāti">
·<l n="a"><lb n="A39"/><milestone unit="column" n="a"/><seg met="=+-++--+-+="><gap reason="illegible" quantity="11" unit="character"/></seg></l>
· <l n="b"><milestone unit="column" n="b"/><seg met="=+-+"><gap reason="illegible" quantity="4" unit="character"/></seg><unclear>rak</unclear>tatayā phalatvam·</l>
·<l n="c"><milestone unit="column" n="c"/>vidher vvidheye viparītavr̥tte<milestone unit="column" n="d" break="no"/>r</l>
475 <l n="d">vr̥ttaṁ kr̥tī yo nucakāra yuddhe <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="67" met="upajāti">
·<l n="a"><milestone unit="column" n="e"/>sakhyānunītāpi sadābhimukhye</l>
· <l n="b"><milestone unit="column" n="f"/>prāgalbhyam icchaty api śatrusenā</l>
480<l n="c"><milestone unit="column" n="g"/>parāṅmukhī vīkṣya babhūva dūrā<milestone unit="column" n="h" break="no"/>d</l>
· <l n="d">vadhūr nnavoḍheva samidratau yam· <g type="floret">.</g></l>
·</lg>
· <lg n="68" met="upajāti">
·<l n="a"><lb n="A40"/><milestone unit="column" n="a"/><seg met="=+-++--+-+="><gap reason="illegible" quantity="11" unit="character"/></seg></l>
485 <l n="b"><milestone unit="column" n="b"/><seg met="="><gap reason="illegible" quantity="1" unit="character"/></seg>ś śl[i]ṣṭe mahājau vijayaśriyā ca</l>
·<l n="c"><milestone unit="column" n="c"/>nāpārthako vikramasaṁpadeti</l>
· <l n="d"><milestone unit="column" n="d"/>yo yuktam uktaḥ khalu yuktividbhiḥ <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="69" met="upajāti">
490<l n="a"><milestone unit="column" n="e"/>durggābhisaṁparkkavivarṇṇadeho</l>
· <l n="b"><milestone unit="column" n="f"/>guhā<choice><orig>ṇ</orig><reg>n</reg></choice>anālocanaloladr̥ṣṭiḥ</l>
·<l n="c"><milestone unit="column" n="g"/>yasyārisaṁgho mr̥gakr̥ttivāsā</l>
· <l n="d"><milestone unit="column" n="h"/>vane sthitaḥ sthā<choice><orig>n</orig><reg>ṇ</reg></choice>usamo <supplied reason="subaudible">’</supplied>py anīśaḥ <g type="floret">.</g></l>
·</lg>
495 <lg n="70" met="upajāti">
·<l n="a"><lb n="A41"/><milestone unit="column" n="a"/><seg met="=+-++--+"><gap reason="illegible" quantity="8" unit="character"/></seg>varasya</l>
· <l n="b"><milestone unit="column" n="b"/>manoratho yasya vr̥thā babhūva</l>
·<l n="c"><milestone unit="column" n="c"/>norvvī yad urvvī vijigīṣutāyāṁ</l>
· <l n="d"><milestone unit="column" n="d"/>vadanyatāyām api nālam arthī <g type="ddandaOrnate">.</g></l>
500</lg>
· <lg n="71" met="upajāti">
· <l n="a"><milestone unit="column" n="e"/>preṅkhatprarūḍhasphuṭavidrumaugho</l>
· <l n="b"><milestone unit="column" n="f"/>hares samākrāntinimagnanāgaḥ</l>
·<l n="c"><milestone unit="column" n="g"/>Antarvvanair durggatayābdhitulyo</l>
505 <l n="d"><milestone unit="column" n="h"/>yasyārideśo <supplied reason="subaudible">’</supplied>pi jahāti lakṣmīm· <g type="floret">.</g></l>
· </lg>
·<lg n="72" met="upajāti">
·<l n="a"><lb n="A42"/><milestone unit="column" n="a"/>...rthasiddhi<milestone unit="column" n="b" break="no"/>m</l>
· <l n="b">udyogayuktas trigaṇasya vr̥ddhyai</l>
510<l n="c"><milestone unit="column" n="c"/>diśaś catasro viditaprayāmā</l>
· <l n="d"><milestone unit="column" n="d"/>jagrāha vidyā Iva vālabhāve <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="73" met="upajāti">
·<l n="a"><milestone unit="column" n="e"/>kr̥tāvakāśaṁ bhuvane vibhutvā<milestone unit="column" n="f" break="no"/>d</l>
515 <l n="b">aspr̥ṣṭam anyair guṇibhir mmahīyaḥ</l>
·<l n="c"><milestone unit="column" n="g"/>saṁvyaśnute śabdaguṇānuvandhaṁ</l>
· <l n="d"><milestone unit="column" n="h"/>yaśo yadīyaṁ kham ivākalaṅkam· <g type="floret">.</g></l>
·</lg>
· <lg n="74" met="upajāti">
520<l n="a"><lb n="A43"/><milestone unit="column" n="a"/>...kṣayakarśitāṅgīṁ</l>
· <l n="b"><milestone unit="column" n="b"/>prāk suśrutācāravicāraṇābhiḥ</l>
·<l n="c"><milestone unit="column" n="c"/>niśśeṣadoṣakṣapaṇe tidakṣo</l>
· <l n="d"><milestone unit="column" n="d"/>yaṣ ṣa<choice><orig>d</orig><reg>ḍ</reg></choice>rasāṅgair dharaṇīṁ pupoṣa <g type="ddandaOrnate">.</g></l>
·</lg>
525 <lg n="75" met="upajāti">
·<l n="a"><milestone unit="column" n="e"/>tad eva tejo vijitānyatejaḥ</l>
· <l n="b"><milestone unit="column" n="f"/>pūrvvaṁ mahan maṇḍalam eva tac ca</l>
·<l n="c"><milestone unit="column" n="g"/>bhr̥śan didīpe mahad ādhipatyaṁ</l>
· <l n="d"><milestone unit="column" n="h"/>yaḥ prāpya bhāsvān iva madhyam ahnaḥ <g type="floret">.</g></l>
530</lg>
· <lg n="76" met="upajāti">
·<l n="a"><lb n="A44"/><milestone unit="column" n="a"/><supplied reason="lost">siṁhā</supplied><unclear>sa</unclear>nādrīndram udīrṇṇasi˘mhaṁ</l>
· <l n="b"><milestone unit="column" n="b"/>yatrādhirūḍhe sati tīvradhāmni</l>
·<l n="c"><milestone unit="column" n="c"/>na tārakāḥ kevalam astabhāso</l>
535 <l n="d"><milestone unit="column" n="d"/>patan nr̥pāṇāṁ maṇim<choice><orig>o</orig><reg>au</reg></choice>layo <supplied reason="subaudible">’</supplied>pi <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="77" met="upajāti">
·<l n="a"><milestone unit="column" n="e"/>Ekatra śubhre pi śaśāṅkaśobhe</l>
· <l n="b"><milestone unit="column" n="f"/>samuddhr̥te yasya mahātapatre</l>
540<l n="c"><milestone unit="column" n="g"/>mahīm aśeṣāṁ pravihāya tāpa<milestone unit="column" n="h" break="no"/>s</l>
· <l n="d">samāsasāda dviṣatāṁ manā˘msi <g type="floret">.</g></l>
·</lg>
· <lg n="78" met="upajāti">
·<l n="a" enjamb="yes"><lb n="A45"/><milestone unit="column" n="a"/>c<supplied reason="lost">i</supplied>rāya yadrūpanirūpaṇecchā</l>
545 <l n="b"><milestone unit="column" n="b"/>-sañcoditā nūnam aśeṣalokāḥ</l>
·<l n="c"><milestone unit="column" n="c"/>makhair asaṁkhyair animeṣabhūyaṁ</l>
· <l n="d"><milestone unit="column" n="d"/>bhūyo bhyavāñchan nijavāñchitāptyai <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="79" met="upajāti">
550<l n="a"><milestone unit="column" n="e"/>lakṣmīn didr̥kṣus sahajāṁ suhr̥tsu</l>
· <l n="b"><milestone unit="column" n="f"/>yathākramaṁ saṁkramayāñ cakāra</l>
·<l n="c"><milestone unit="column" n="g"/>sadarppaṇāṁ yo maṇidarppaṇeṣu</l>
· <l n="d"><milestone unit="column" n="h"/>cchāyām iva svāṁ paribhuktabhūṣaḥ <g type="floret">.</g></l>
·</lg>
555 <lg n="80" met="upajāti">
·<l n="a"><lb n="A46"/><milestone unit="column" n="a"/>yasyātitejiṣṭhatayāsa nīti<milestone unit="column" n="b" break="no"/>r</l>
· <l n="b">nnitāntam r̥jvī na yathā pareṣām·</l>
·<l n="c"><milestone unit="column" n="c"/>muktvārkkacandrau na gatir grahāṇāṁ</l>
· <l n="d"><milestone unit="column" n="d"/>pratīpavakrānyatamasya kasya <g type="ddandaOrnate">.</g></l>
560</lg>
· <lg n="81" met="upajāti">
· <l n="a"><milestone unit="column" n="e"/>sanmantramūlaiś caturaś caturbhi<milestone unit="column" n="f" break="no"/>s</l>
· <l n="b">sāmādibhir yyo vividhaprayogaiḥ</l>
·<l n="c"><milestone unit="column" n="g"/>Apāyasaṁrodhibhir abhyupāyai<milestone unit="column" n="h" break="no"/>r</l>
565 <l n="d">vvedaiś ca saṁsādhayati sma siddhim· <g type="floret">.</g></l>
· </lg>
·<lg n="82" met="upajāti">
·<l n="a"><lb n="A47"/><milestone unit="column" n="a"/>sadāpi mūlaprakr̥tiḥ pratīta<milestone unit="column" n="b" break="no"/>ś</l>
· <l n="b">citraṁ mahat karmma ca darśayan yaḥ</l>
570<l n="c"><milestone unit="column" n="c"/>ṣā<choice><orig>d</orig><reg>ḍ</reg></choice>guṇyayogāt triguṇaṁ pradhāna<milestone unit="column" n="d" break="no"/>m</l>
· <l n="d">atulyam ācaṣṭa vināpi vācā <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="83" met="upajāti">
·<l n="a"><milestone unit="column" n="e"/>prāyeṇa jihmo <supplied reason="subaudible">’</supplied>pi vidhir vvidheye</l>
575 <l n="b"><milestone unit="column" n="f"/>mantraprabhūtsāhaviśeṣaśaktīḥ</l>
·<l n="c"><milestone unit="column" n="g"/>Apāyadr̥ṣṭeḥ pratikūlapakṣe</l>
· <l n="d"><milestone unit="column" n="h"/>nukūlayām āsa bhiyeva yasya <g type="floret">.</g></l>
·</lg>
· <lg n="84" met="upajāti">
580<l n="a"><lb n="A48"/><milestone unit="column" n="a"/>trivarggasaṁsarggasuhr̥dbhir ārā<milestone unit="column" n="b" break="no"/>d</l>
· <l n="b">rāṣṭre guṇaughair avabhartsyamānāḥ</l>
·<l n="c"><milestone unit="column" n="c"/>doṣā ruṣevāśu vipakṣapakṣa<milestone unit="column" n="d" break="no"/>m</l>
· <l n="d">aśiśriyan yasya guṇāśrayasya <g type="ddandaOrnate">.</g></l>
·</lg>
585 <lg n="85" met="upajāti">
·<l n="a"><milestone unit="column" n="e"/>nirbhidya sadyaḥ svam avadyam udya<milestone unit="column" n="f" break="no"/>n</l>
· <l n="b">yo nyāyino nyān vinināya yuktyā</l>
·<l n="c"><milestone unit="column" n="g"/>tamā˘msy api ghnan sakalaṁ kalaṅka<milestone unit="column" n="h" break="no"/>m</l>
· <l n="d">upekṣate svaṁ kṣaṇadākaro hi <g type="floret">.</g></l>
590</lg>
· <lg n="86" met="upajāti">
·<l n="a"><lb n="A49"/><milestone unit="column" n="a"/>suśāsanād avyasanāc ca yasya</l>
· <l n="b"><milestone unit="column" n="b"/>prajāsu jātā na vipattiśaṅkā</l>
·<l n="c"><milestone unit="column" n="c"/>Ajātaśatror api rājaputrī</l>
595 <l n="d"><milestone unit="column" n="d"/>duśśāsanāt prāpa parāṁ purārttim· <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="87" met="upajāti">
·<l n="a"><milestone unit="column" n="e"/>chidrapratīkṣāpragamāttaśīlā<milestone unit="column" n="f" break="no"/>s</l>
· <l n="b">sudurdharāḥ khaṇḍitadhāmabhiś ca</l>
600<l n="c"><milestone unit="column" n="g"/>yaṁ pārthivaṁ pātram avāpya lakṣmya<milestone unit="column" n="h" break="no"/>s</l>
· <l n="d">stheṣṭhā ivāpas suvidagdham āsan· <g type="floret">.</g></l>
·</lg>
· <lg n="88" met="upajāti">
·<l n="a"><lb n="A50"/><milestone unit="column" n="a"/>yaś śaktisi˘mhīṁ paritaś carantīṁ</l>
605 <l n="b"><milestone unit="column" n="b"/>vidrāvya hi˘msrām arivarggamārgge</l>
·<l n="c"><milestone unit="column" n="c"/>vr̥ṣeṇa yogād uditaprajāṁ gāṁ</l>
· <l n="d"><milestone unit="column" n="d"/>pupoṣa lakṣmīṁ mahiṣīm avāpya <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="89" met="upajāti">
610<l n="a"><milestone unit="column" n="e"/>Ajīgaṇat sūrigaṇo tirājñāṁ</l>
· <l n="b"><milestone unit="column" n="f"/>sahasradoṣan dhuri kārttavīryyam·</l>
·<l n="c"><milestone unit="column" n="g"/>yadā tadā sarvvaguṇair anūne</l>
· <l n="d"><milestone unit="column" n="h"/>nūnaṁ kathā kā punar eva yasmin· <g type="floret">.</g></l>
·</lg>
615 <lg n="90" met="upajāti">
·<l n="a"><lb n="A51"/><milestone unit="column" n="a"/>divaḥpr̥thivyor api gīyamāna<milestone unit="column" n="b" break="no"/>ñ</l>
· <l n="b">jiṣṇor yyaśo py arjjitavīryyasaṁpat·</l>
·<l n="c"><milestone unit="column" n="c"/>karṇṇāsukhaṁ śrotrasukhasya śaṅke</l>
· <l n="d"><milestone unit="column" n="d"/>yasyopamārhaṁ yaśaso na jātam· <g type="ddandaOrnate">.</g></l>
620</lg>
· <lg n="91" met="upajāti">
· <l n="a"><milestone unit="column" n="e"/>Ākrāntadigvyomni payomucīva</l>
· <l n="b"><milestone unit="column" n="f"/>pragarjite yasya yaśasy udāttam·</l>
·<l n="c"><milestone unit="column" n="g"/>na kevalaṁ ratnam upāyanan drāk·</l>
625 <l n="d"><milestone unit="column" n="h"/>prādād gajādyañ ca vidūrabhūmiḥ<g type="floret">.</g></l>
· </lg>
·<lg n="92" met="upajāti">
·<l n="a"><lb n="A52"/><milestone unit="column" n="a"/>lakṣāddhvarotthaiḥ sthagayadbhir āśā</l>
· <l n="b"><milestone unit="column" n="b"/>dhūmair nniruddhārkkakarākarair yyaḥ</l>
630<l n="c"><milestone unit="column" n="c"/>divañ ca śātakratavīñ ca kīrtti<milestone unit="column" n="d" break="no"/>m</l>
· <l n="d">malīmasatvaṁ yugapan nināya <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="93" met="upajāti">
·<l n="a"><milestone unit="column" n="e"/>yad dhūmasandarśanato numāna<milestone unit="column" n="f" break="no"/>m</l>
635 <l n="b">agnes tad evāvyabhicāram uktam·</l>
·<l n="c"><milestone unit="column" n="g"/>navan tu tad yanmakhadhūmadr̥ṣṭau</l>
· <l n="d"><milestone unit="column" n="h"/>vr̥ṣṭer vvasūnām anumānam eva <g type="floret">.</g></l>
·</lg>
· <lg n="94" met="upajāti">
640<l n="a"><lb n="A53"/><milestone unit="column" n="a"/>svayaṁprapannābhir ayācamānaṁ</l>
· <l n="b"><milestone unit="column" n="b"/>pūrṇṇaṁ susaṁpadbhir ivādbhir abdhim·</l>
·<l n="c"><milestone unit="column" n="c"/>rikto <supplied reason="subaudible">’</supplied>pi yaṁ prāpya yatheṣṭapūrṇṇaḥ</l>
· <l n="d"><milestone unit="column" n="d"/>punar vvavarṣābhra Ivārthisārthaḥ <g type="ddandaOrnate">.</g></l>
·</lg>
645 <lg n="95" met="upajāti">
·<l n="a"><milestone unit="column" n="e"/>cakṣurmmanohāryy api darśayac ca</l>
· <l n="b"><milestone unit="column" n="f"/>karāgraśobhām api sadrasārdram·</l>
·<l n="c"><milestone unit="column" n="g"/>yasyenduvimvaṁ śubharaṅgavr̥tte<milestone unit="column" n="h" break="no"/>r</l>
· <l n="d">nr̥ttopamārhan na kuraṅgaduṣṭam· <g type="floret">.</g></l>
650</lg>
· <lg n="96" met="upajāti">
·<l n="a"><lb n="A54"/><milestone unit="column" n="a"/>chāyāśrito <supplied reason="subaudible">’</supplied>py anyanr̥po vijetuṁ</l>
· <l n="b"><milestone unit="column" n="b"/>dr̥ptadviṣo <supplied reason="subaudible">’</supplied>laṁ kim uta svayaṁ yaḥ</l>
·<l n="c"><milestone unit="column" n="c"/>āstāṁ ravis saṁkramitorutejā<milestone unit="column" n="d" break="no"/>ś</l>
655 <l n="d">candro na kiṁ santamasāny udasyet· <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="97" met="upajāti">
·<l n="a"><milestone unit="column" n="e"/>sandarśayām āsa tathānyabhūṣā</l>
· <l n="b"><milestone unit="column" n="f"/>na bhūriśobhāṁ maṇidarppaṇañ ca</l>
660<l n="c"><milestone unit="column" n="g"/>rājñāṁ yathājñā nijakarṇṇapūrīkr̥tā</l>
· <l n="d"><milestone unit="column" n="h"/>yadīyā nakhadarppaṇaśrīḥ <g type="floret">.</g></l>
·</lg>
· <lg n="98" met="upajāti">
·<l n="a"><lb n="A55"/><milestone unit="column" n="a"/>Anyo <supplied reason="subaudible">’</supplied>pi san kenacid eva tulyo</l>
665 <l n="b"><milestone unit="column" n="b"/>guṇena no yanmahimānam āpa</l>
·<l n="c"><milestone unit="column" n="c"/>nr̥ttavrato yāti hi nīlakaṇṭho</l>
· <l n="d"><milestone unit="column" n="d"/>na tāvataiveśvaratāṁ mayūraḥ <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="99" met="upajāti">
670<l n="a"><milestone unit="column" n="e"/>sadāgatiḥ snehakarī vibhutvaṁ</l>
· <l n="b"><milestone unit="column" n="f"/>bibhraty adabhran dadhatī prakāśam·</l>
·<l n="c"><milestone unit="column" n="g"/>pr̥thvī yadīyā racanāñ jagatsu</l>
· <l n="d"><milestone unit="column" n="h"/>dhatte mahābhūtamayīva kīrttiḥ <g type="floret">.</g></l>
·</lg>
675 <lg n="100" met="upajāti">
·<l n="a" enjamb="yes"><lb n="A56"/><milestone unit="column" n="a"/>vadanyatāśauryyavapurvvilāsa</l>
· <l n="b"><milestone unit="column" n="b"/>-gāmbhīryyamādhuryyadayādayo ye</l>
·<l n="c" enjamb="yes"><milestone unit="column" n="c"/>teṣām ivaiko nilayaḥ prayatna</l>
· <l n="d"><milestone unit="column" n="d"/>-dhiyādhiko yo vidadhe vidhātrā<g type="ddandaOrnate">.</g></l>
680</lg>
· <lg n="101" met="upajāti">
· <l n="a"><milestone unit="column" n="e"/>pratītavīryyo bhuvi kārttavīryyo</l>
· <l n="b"><milestone unit="column" n="f"/>vīryyaṁ yadīyaṁ dvibhujorjjitaṁ prāk·</l>
·<l n="c"><milestone unit="column" n="g"/>vīkṣeta ced ātmabharāya janye</l>
685 <l n="d"><milestone unit="column" n="h"/>manyeta manye svasahasrahastān· <g type="floret">.</g></l>
· </lg>
·<lg n="102" met="upajāti">
·<l n="a"><lb n="A57"/><milestone unit="column" n="a"/>dūrāt pratāpair ddviṣatāṁ vijetu<milestone unit="column" n="b" break="no"/>r</l>
· <l n="b">yyasya svayuddhan nitarān durāpam·</l>
690<l n="c"><milestone unit="column" n="c"/>gandhadvipasyeva madotkaṭasya</l>
· <l n="d"><milestone unit="column" n="d"/>vitrāsitānyadviradasya gandhaiḥ <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="103" met="upajāti">
·<l n="a"><milestone unit="column" n="e"/>vihāya saṅgaṁ paradevatāsu</l>
695 <l n="b"><milestone unit="column" n="f"/>śraddhā ca bhaktiś ca parā yadīyā</l>
·<l n="c"><milestone unit="column" n="g"/>śrīkaṇṭham utkaṇṭhatayā prapanne</l>
· <l n="d"><milestone unit="column" n="h"/>gaṅgābhavānyāv iva devadevam· <g type="floret">.</g></l>
·</lg>
· <lg n="104" met="anuṣṭubh"><milestone type="pagelike" unit="face" n="B"/><label xml:lang="eng">Face B</label>
700<l n="a"><lb n="B1"/><milestone unit="column" n="a"/>saundaryyasarggama<supplied reason="lost">r</supplied><unclear>y</unclear>y<supplied reason="lost">ādāṁ</supplied></l>
· <l n="b"><milestone unit="column" n="b"/>vidhātā <unclear>da</unclear><supplied reason="lost">r</supplied><unclear>śaya</unclear>nn iva</l>
·<l n="c"><milestone unit="column" n="c"/>jātarūpamayastambhaṁ</l>
· <l n="d"><milestone unit="column" n="d"/>yam ekaṁ bhuva<supplied reason="lost">n</supplied>e <supplied reason="lost">vyadhāt·</supplied> <g type="ddandaOrnate">.</g></l>
·</lg>
705 <lg n="105" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>Itthaṁ kr̥to mayā kāmo</l>
· <l n="b"><milestone unit="column" n="f"/>dagdhaḥ kila pinākinā</l>
·<l n="c"><milestone unit="column" n="g"/>Itīveśvaratān nīto</l>
· <l n="d"><milestone unit="column" n="h"/>vidhātrā yo tisundaraḥ <g type="floret">.</g></l>
710</lg>
· <lg n="106" met="anuṣṭubh">
·<l n="a"><lb n="B2"/><milestone unit="column" n="a"/><unclear>cata</unclear>sr̥ṣv a<unclear>pi</unclear> vidyāsu</l>
· <l n="b"><milestone unit="column" n="b"/><unclear>ca</unclear>turaṁ menire prajāḥ</l>
·<l n="c"><milestone unit="column" n="c"/><unclear>ca</unclear>tuṣṣaṣṭikalāḍhyaṁ yaṁ</l>
715 <l n="d"><milestone unit="column" n="d"/>caturāsyaṁ prajā<supplied reason="lost">pati</supplied>m· <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="107" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>lakṣmīṁ vakṣassthale kṣiptvā</l>
· <l n="b"><milestone unit="column" n="f"/>kīrttiṁ pāre payonidheḥ</l>
720<l n="c"><milestone unit="column" n="g"/>vidyayā kāmato reme</l>
· <l n="d"><milestone unit="column" n="h"/>vr̥ddhayaiva yuvā <supplied reason="subaudible">’</supplied>pi yaḥ <g type="floret">.</g></l>
·</lg>
· <lg n="108" met="anuṣṭubh">
·<l n="a"><lb n="B3"/><milestone unit="column" n="a"/><unclear>ju</unclear>gopa gāṁ vasiṣṭhasya</l>
725 <l n="b"><milestone unit="column" n="b"/>dil<choice><orig>i</orig><reg>ī</reg></choice>paḥ prāk prajecchayā</l>
·<l n="c"><milestone unit="column" n="c"/>labdhvā prajās svavīryyeṇa</l>
· <l n="d"><milestone unit="column" n="d"/>bhārgavīṁ yas t<supplied reason="lost">u medi</supplied>nīm· <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="109" met="anuṣṭubh">
730<l n="a"><milestone unit="column" n="e"/>bhuvanāplāvanodvele</l>
· <l n="b"><milestone unit="column" n="f"/>yatkīrttikṣīrasāgare</l>
·<l n="c"><milestone unit="column" n="g"/>chāyāvyājena bhūr bhītyā</l>
· <l n="d"><milestone unit="column" n="h"/>nūnam indum upāśritā <g type="floret">.</g></l>
·</lg>
735 <lg n="110" met="anuṣṭubh">
·<l n="a" met="na-vipulā" real="-+-+---+"><lb n="B4"/><milestone unit="column" n="a"/>sahasrabhogabharito</l>
· <l n="b"><milestone unit="column" n="b"/>bibhra<supplied reason="lost">d bhā</supplied>ra<supplied reason="lost">ṁ</supplied> bh<unclear>u</unclear>vo <supplied reason="subaudible">’</supplied>pi yaḥ</l>
·<l n="c"><milestone unit="column" n="c"/>anantaguṇayukto <supplied reason="subaudible">’</supplied>pi</l>
· <l n="d"><milestone unit="column" n="d"/>vinatārttiharo bhr̥śam· <g type="ddandaOrnate">.</g></l>
740</lg>
· <lg n="111" met="anuṣṭubh">
· <l n="a" enjamb="yes"><milestone unit="column" n="e"/>Urvīm āvr̥ṇvatāmbhodhi</l>
· <l n="b"><milestone unit="column" n="f"/>mekhalābhogamaṇḍitā<milestone unit="column" n="g" break="no"/>m</l>
·<l n="c" met="na-vipulā" real="++++---+">ekacchatreṇa mahatā</l>
745 <l n="d"><milestone unit="column" n="h"/>merur yyena vr̥thā kr̥taḥ <g type="floret">.</g></l>
· </lg>
·<lg n="112" met="anuṣṭubh">
·<l n="a"><lb n="B5"/><milestone unit="column" n="a"/>kalikaṇṭakasamparkkā<milestone unit="column" n="b" break="no"/>d</l>
· <l n="b">āskhala<supplied reason="lost">n</supplied> <unclear>pa</unclear>dahānitaḥ</l>
750<l n="c"><milestone unit="column" n="c"/>dharmmaḥ kr̥tāvatāras tu</l>
· <l n="d"><milestone unit="column" n="d"/>yaṁ samālamvya susthitaḥ <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="113" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>yasya vīryyāniloddhūto</l>
755 <l n="b"><milestone unit="column" n="f"/>dhāmadhūmadhvajo yudhi</l>
·<l n="c"><milestone unit="column" n="g"/>dviḍvadhūnāṁ vidhūmo <supplied reason="subaudible">’</supplied>pi</l>
· <l n="d"><milestone unit="column" n="h"/>vāṣpadhārām avarddhayat· <g type="floret">.</g></l>
·</lg>
· <lg n="114" met="anuṣṭubh">
760<l n="a"><lb n="B6"/><milestone unit="column" n="a"/>Acirābhānibhāriśrī<milestone unit="column" n="b" break="no"/>s</l>
· <l n="b">stheyasy ā<supplied reason="lost">sī</supplied>d yam āśritā</l>
·<l n="c"><milestone unit="column" n="c"/>guṇānuvandhavaddhāpi</l>
· <l n="d"><milestone unit="column" n="d"/>kīrttiḥ <supplied reason="lost">k</supplied>enāpi digdrutā <g type="ddandaOrnate">.</g></l>
·</lg>
765 <lg n="115" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>rūḍhaś śrīnandane yasya</l>
· <l n="b"><milestone unit="column" n="f"/>raṇe raktāsipallavaḥ</l>
·<l n="c"><milestone unit="column" n="g"/>vāhukalpadrumo dikṣu</l>
· <l n="d"><milestone unit="column" n="h"/>yaśaḥpuṣpam avākirat· <g type="floret">.</g></l>
770</lg>
· <lg n="116" met="anuṣṭubh">
·<l n="a" enjamb="yes"><lb n="B7"/><milestone unit="column" n="a"/>yadyāne dr̥ptadantīndra</l>
· <l n="b"><milestone unit="column" n="b"/>-dantanirghātatāḍitā</l>
·<l n="c"><milestone unit="column" n="c"/>ruṣevorvvī mahāsatvā<milestone unit="column" n="d" break="no"/>n</l>
775 <l n="d">raja<supplied reason="lost">s</supplied>ā sāndram āvr̥ṇot· <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="117" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>samididdhe kr̥pāṇāgnau</l>
· <l n="b"><milestone unit="column" n="f"/>mantrasādhanavr̥ṅhitaḥ</l>
780<l n="c"><milestone unit="column" n="g"/>hutvārivaktrapadmāni</l>
· <l n="d"><milestone unit="column" n="h"/>yas sāmrājyam ajījanat· <g type="floret">.</g></l>
·</lg>
· <lg n="118" met="anuṣṭubh">
·<l n="a"><lb n="B8"/><milestone unit="column" n="a"/>dr̥ḍho <supplied reason="subaudible">’</supplied>py adhr̥ṣyasatvo <supplied reason="subaudible">’</supplied>pi</l>
785 <l n="b"><milestone unit="column" n="b"/>tuṅgo <supplied reason="subaudible">’</supplied>py unmūlito <supplied reason="lost">ri</supplied><unclear>pu</unclear>ḥ</l>
·<l n="c"><milestone unit="column" n="c"/>mathane nantavīryyena</l>
· <l n="d"><milestone unit="column" n="d"/>yena bhūbhr̥tkulodgataḥ <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="119" met="anuṣṭubh">
790<l n="a"><milestone unit="column" n="e"/>tr̥ṣiteva dviṣāṁ lakṣmīḥ</l>
· <l n="b"><milestone unit="column" n="f"/>pluṣṭā tejogninā bhr̥śam·</l>
·<l n="c"><milestone unit="column" n="g"/>yasya puṣkarajāṁ dhārāṁ</l>
· <l n="d"><milestone unit="column" n="h"/>prāpya cikṣepa na kṣaṇam· <g type="floret">.</g></l>
·</lg>
795 <lg n="120" met="anuṣṭubh">
·<l n="a"><lb n="B9"/><milestone unit="column" n="a"/>pādāmvujarajo yasya</l>
· <l n="b"><milestone unit="column" n="b"/>caritānukr̥ter iva</l>
·<l n="c"><milestone unit="column" n="c"/>tuṅgabhūbhr̥dvarāṅgeṣu</l>
· <l n="d"><milestone unit="column" n="d"/><unclear>pa</unclear>dan datvā śriyan dadhau <g type="ddandaOrnate">.</g></l>
800</lg>
· <lg n="121" met="anuṣṭubh">
· <l n="a"><milestone unit="column" n="e"/>nidrāvidrāṇadr̥k strīva<milestone unit="column" n="b" break="no"/>j</l>
· <l n="f">jaṭhareṇāvahat prajāḥ</l>
·<l n="c"><milestone unit="column" n="g"/>harir yyas tu hr̥daiveśa<milestone unit="column" n="h" break="no"/>s</l>
805 <l n="d">suvodhasphuṭapauruṣaḥ <g type="floret">.</g></l>
· </lg>
·<lg n="122" met="anuṣṭubh">
·<l n="a"><lb n="B10"/><milestone unit="column" n="a"/>dr̥ptārīndraṁ vijityājau</l>
· <l n="b"><milestone unit="column" n="b"/>yo nujagrāha tatkulam·</l>
810<l n="c"><milestone unit="column" n="c"/>bhr̥ṅgaiḥ kiṁ hi madabhrānt<supplied reason="lost">ai</supplied><milestone unit="column" n="d" break="no"/>r</l>
· <l n="d">bhinnebhendro mr̥gādhipaḥ <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="123" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>nistriṅśa<unclear>ṁ</unclear> vallabhaṁ vaddhvā</l>
815 <l n="b"><milestone unit="column" n="f"/>guṇayuktais tu mārggaṇaiḥ</l>
·<l n="c"><milestone unit="column" n="g"/>r̥jubhir yyo vijityārīn·</l>
· <l n="d"><milestone unit="column" n="h"/>bheje rthān sadguṇair iva <g type="floret">.</g></l>
·</lg>
· <lg n="124" met="anuṣṭubh">
820<l n="a"><lb n="B11"/><milestone unit="column" n="a"/>nipītan nīlakaṇṭhena</l>
· <l n="b"><milestone unit="column" n="b"/>kaṇṭhālaṅkr̥taye viṣam·</l>
·<l n="c"><milestone unit="column" n="c"/>vivudhānām <seg type="component" subtype="body"><gap reason="illegible" quantity="1" unit="character"/></seg>r<seg type="component" subtype="vowel"><gap reason="illegible" quantity="1" unit="character"/></seg> <seg type="component" subtype="body"><gap reason="illegible" quantity="1" unit="character"/></seg>ārthan tu</l>
· <l n="d"><milestone unit="column" n="d"/>yenodvāntaṁ vacomr̥tam· <g type="ddandaOrnate">.</g></l>
·</lg>
825 <lg n="125" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>sāndrair yyasyādhvare dhūmai<milestone unit="column" n="f" break="no"/>r</l>
· <l n="b">ūrdhvagai ruddhadr̥ṣṭibhiḥ</l>
·<l n="c"><milestone unit="column" n="g"/>vraddhno dhunāpi digbhrāntai<milestone unit="column" n="h" break="no"/>s</l>
· <l n="d">svadhuryyair bhrāmyate dhruvam· <g type="floret">.</g></l>
830</lg>
· <lg n="126" met="anuṣṭubh">
·<l n="a"><lb n="B12"/><milestone unit="column" n="a"/>sandhukṣya dhāmavahniṁ yo</l>
· <l n="b"><milestone unit="column" n="b"/>dviṭsamidbhis saminmakhe</l>
·<l n="c"><milestone unit="column" n="c"/>Akṣīṇān dakṣi<supplied reason="lost">ṇāṁ</supplied> kīrttiṁ</l>
835 <l n="d"><milestone unit="column" n="d"/>digdvijebhyas samādiśat· <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="127" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>dviṣatān nyas<choice><orig>tr</orig><reg>t</reg></choice>aśastrāṇāṁ</l>
· <l n="b"><milestone unit="column" n="f"/>praṇāmaśithilīkr̥te</l>
840<l n="c"><milestone unit="column" n="g"/>cāpasyaiva guṇe yasya</l>
· <l n="d"><milestone unit="column" n="h"/>viratir na tu dhanvinām· <g type="floret">.</g></l>
·</lg>
· <lg n="128" met="anuṣṭubh">
·<l n="a"><lb n="B13"/><milestone unit="column" n="a"/>suvr̥tto sisuhr̥d dhr̥dyo</l>
845 <l n="b"><milestone unit="column" n="b"/>bhujo yasya mahībhujaḥ</l>
·<l n="c"><milestone unit="column" n="c"/>durhr̥dām asuhr̥ttv<supplied reason="lost">e</supplied> <supplied reason="subaudible">’</supplied>pi</l>
· <l n="d"><milestone unit="column" n="d"/>pratītas sarvvadā raṇe <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="129" met="anuṣṭubh">
850<l n="a"><milestone unit="column" n="e"/>Ekadravyāśritaṁ bhāvaṁ</l>
· <l n="b"><milestone unit="column" n="f"/>jñātvā dviḍjñātibhāvitam·</l>
·<l n="c"><milestone unit="column" n="g"/>kārmmukeṣūcitaṅ karmma</l>
· <l n="d"><milestone unit="column" n="h"/>saviśeṣaṁ vyadhatta yaḥ <g type="floret">.</g></l>
·</lg>
855 <lg n="130" met="anuṣṭubh">
·<l n="a" enjamb="yes"><lb n="B14"/><milestone unit="column" n="a"/>śūlinādhyāsitāṁ bhakti</l>
· <l n="b"><milestone unit="column" n="b"/>-gambhīrāṁ yasya hr̥dguhām·</l>
·<l n="c"><milestone unit="column" n="c"/>tannetrānalabhītyeva</l>
· <l n="d"><milestone unit="column" n="d"/>viviśur nānyadevatāḥ <g type="ddandaOrnate">.</g></l>
860</lg>
· <lg n="131" met="anuṣṭubh">
· <l n="a"><milestone unit="column" n="e"/>rāmāṇāṁ hr̥dayārāme</l>
· <l n="b"><milestone unit="column" n="f"/>tiṣṭhantaṁ kāmataskaram·</l>
·<l n="c"><milestone unit="column" n="g"/>prajihīrṣur ivāśrānto</l>
865 <l n="d"><milestone unit="column" n="h"/>yo viveśa muhur mmuhuḥ <g type="floret">.</g></l>
· </lg>
·<lg n="132" met="anuṣṭubh">
·<l n="a"><lb n="B15"/><milestone unit="column" n="a"/>yogodyato <supplied reason="subaudible">’</supplied>pi yaś śāntau</l>
· <l n="b"><milestone unit="column" n="b"/>nāmnaiva dviḍbhayaṅkaraḥ</l>
870<l n="c"><milestone unit="column" n="c"/>dūrād dhi rājasiṁhasya</l>
· <l n="d"><milestone unit="column" n="d"/>gandhaṁ ghrātvā dvipā drutāḥ <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="133" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>mantravīryyaprayogāḍhyaṁ</l>
875 <l n="b"><milestone unit="column" n="f"/>prāpyānanyavareva yam·</l>
·<l n="c"><milestone unit="column" n="g"/>kr̥tārthā kāmadā pr̥thvī</l>
· <l n="d"><milestone unit="column" n="h"/>karajāmarddamārddavāt· <g type="floret">.</g></l>
·</lg>
· <lg n="134" met="anuṣṭubh">
880<l n="a"><lb n="B16"/><milestone unit="column" n="a"/>yuktir etāvatā tyaktā</l>
· <l n="b"><milestone unit="column" n="b"/>kāntiratne <supplied reason="subaudible">’</supplied>pi darśite</l>
·<l n="c"><milestone unit="column" n="c"/>yaj jagaccittasarvvasva<milestone unit="column" n="d" break="no"/>m</l>
· <l n="d">āhr̥taṁ yena sarvvadā <g type="ddandaOrnate">.</g></l>
·</lg>
885 <lg n="135" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>nyastaśastro vane supto</l>
· <l n="b"><milestone unit="column" n="f"/>harir yyogaparo <supplied reason="subaudible">’</supplied>py ajaḥ</l>
·<l n="c"><milestone unit="column" n="g"/>kāntārddhāṅgadharo rudro</l>
· <l n="d"><milestone unit="column" n="h"/>yañ jigīṣuṁ smarann iva <g type="floret">.</g></l>
890</lg>
· <lg n="136" met="anuṣṭubh">
·<l n="a" enjamb="yes"><lb n="B17"/><milestone unit="column" n="a"/>sphuṭāsīndīvarasrasta</l>
· <l n="b"><milestone unit="column" n="b"/>-raktamadhvāsavecchayā</l>
·<l n="c"><milestone unit="column" n="c"/>dviṭchrīr bhr̥ṅgīva babhrāma</l>
895 <l n="d"><milestone unit="column" n="d"/>yasya dorhradasannidhau <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="137" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>nakṣatrakulasaṁpannaṁ</l>
· <l n="b"><milestone unit="column" n="f"/>bhūtānām avakāśakr̥t·</l>
900<l n="c"><milestone unit="column" n="g"/>vyomevāripuraṁ yasya</l>
· <l n="d"><milestone unit="column" n="h"/>śabdamātreṇa lakṣitam· <g type="floret">.</g></l>
·</lg>
· <lg n="138" met="anuṣṭubh">
·<l n="a"><lb n="B18"/><milestone unit="column" n="a"/>śarākarṣākulo yasya</l>
905 <l n="b"><milestone unit="column" n="b"/>vāhinīdurggasaṁgataḥ</l>
·<l n="c"><milestone unit="column" n="c"/>vane kha<choice><orig>d</orig><reg>ḍ</reg></choice>gasahāyo ri<milestone unit="column" n="d" break="no"/>s</l>
· <l n="d">saṁyatsaṁstha Iva drutaḥ <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="139" met="anuṣṭubh">
910<l n="a" met="na-vipulā" real="+-++---+"><milestone unit="column" n="e"/>vairiṇo dhyānaniratā</l>
· <l n="b"><milestone unit="column" n="f"/>vītarāgā guhāśayāḥ</l>
·<l n="c"><milestone unit="column" n="g"/>yasyeśasyāṅghriyogena</l>
· <l n="d"><milestone unit="column" n="h"/>vinā nālaṁ vimuktaye <g type="floret">.</g></l>
·</lg>
915 <lg n="140" met="anuṣṭubh">
·<l n="a"><lb n="B19"/><milestone unit="column" n="a"/>kāhaṁ bharttrā parityaktā</l>
· <l n="b"><milestone unit="column" n="b"/>śvāpadais sthātum utsahe</l>
·<l n="c"><milestone unit="column" n="c"/>Itīvāripurī yasya</l>
· <l n="d"><milestone unit="column" n="d"/>prāviśad dāvapāvakam· <g type="ddandaOrnate">.</g></l>
920</lg>
· <lg n="141" met="anuṣṭubh">
· <l n="a"><milestone unit="column" n="e"/>yasya satvavato vīryyaṁ</l>
· <l n="b"><milestone unit="column" n="f"/>raṇe dr̥ṣṭvā dviṣadgaṇaḥ</l>
·<l n="c" enjamb="yes"><milestone unit="column" n="g"/>satvepsayeva siṁhādi</l>
925 <l n="d"><milestone unit="column" n="h"/>-yuktam anvavasad vanam· <g type="floret">.</g></l>
· </lg>
·<lg n="142" met="anuṣṭubh">
·<l n="a"><lb n="B20"/><milestone unit="column" n="a"/>madonmatto <supplied reason="subaudible">’</supplied>pi tuṅgo <supplied reason="subaudible">’</supplied>pi</l>
· <l n="b"><milestone unit="column" n="b"/>niyojyo dharmmasādhane</l>
930<l n="c"><milestone unit="column" n="c"/>Itībhendragaṇo yena</l>
· <l n="d"><milestone unit="column" n="d"/>dvijebhyo dāyi bhūriśaḥ <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="143" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>vibhaktiṁ prakr̥tīnāṁ ya<milestone unit="column" n="f" break="no"/>s</l>
935 <l n="b">saptadhā vidadhat pade</l>
·<l n="c"><milestone unit="column" n="g"/>taddhitārthaparaś cāsī<milestone unit="column" n="h" break="no"/>d</l>
· <l n="d">āgamākhyātakr̥tyavit· <g type="floret">.</g></l>
·</lg>
· <lg n="144" met="anuṣṭubh">
940<l n="a"><lb n="B21"/><milestone unit="column" n="a"/>pratāpānalasantaptā</l>
· <l n="b"><milestone unit="column" n="b"/>śaṅke dāhābhiśaṅkayā</l>
·<l n="c"><milestone unit="column" n="c"/>Āplāvitāsakr̥d dhātrī</l>
· <l n="d"><milestone unit="column" n="d"/>yena dānāmvuvr̥ṣṭibhiḥ <g type="ddandaOrnate">.</g></l>
·</lg>
945 <lg n="145" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>sumanohāriṇī yasya</l>
· <l n="b"><milestone unit="column" n="f"/>guṇair vvaddhā vikāsinī</l>
·<l n="c"><milestone unit="column" n="g"/>lokatrayaśriyādyāpi</l>
· <l n="d"><milestone unit="column" n="h"/>kīrttimālā dhr̥tādhikam· <g type="floret">.</g></l>
950</lg>
· <lg n="146" met="anuṣṭubh">
·<l n="a" enjamb="yes"><lb n="B22"/><milestone unit="column" n="a"/>yasya sāgaragambhīra</l>
· <l n="b"><milestone unit="column" n="b"/>-parikhā bhasmasātkr̥tā</l>
·<l n="c" met="na-vipulā" real="++-+---+"><milestone unit="column" n="c"/>campādhirājanagarī</l>
955 <l n="d"><milestone unit="column" n="d"/>vīrair ājñānukāribhiḥ <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="147" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>vivarṇṇau caraṇau yasya</l>
· <l n="b"><milestone unit="column" n="f"/>nr̥pam<choice><orig>o</orig><reg>au</reg></choice>limaṇitviṣā</l>
960<l n="c"><milestone unit="column" n="g"/>sarvvavarṇṇānuraktā tu</l>
· <l n="d"><milestone unit="column" n="h"/>nirmmalorvvī bhujoddhr̥tā <g type="floret">.</g></l>
·</lg>
· <lg n="148" met="anuṣṭubh">
·<l n="a"><lb n="B23"/><milestone unit="column" n="a"/>kalir ekāntavāmo <supplied reason="subaudible">’</supplied>pi</l>
965 <l n="b"><milestone unit="column" n="b"/>dakṣiṇo yasya śāsane</l>
·<l n="c"><milestone unit="column" n="c"/>drutārīn anududrāva</l>
· <l n="d"><milestone unit="column" n="d"/>tejonalabhayād iva <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="149" met="anuṣṭubh">
970<l n="a"><milestone unit="column" n="e"/>tathā nīranidher yyena</l>
· <l n="b"><milestone unit="column" n="f"/>kṣoṇī niṣkaṇṭakīkr̥tā</l>
·<l n="c"><milestone unit="column" n="g"/>nādyāpi skhalitā kīrtti<milestone unit="column" n="h" break="no"/>r</l>
· <l n="d">yyathaikā sarvvato gatā <g type="floret">.</g></l>
·</lg>
975 <lg n="150" met="anuṣṭubh">
·<l n="a"><lb n="B24"/><milestone unit="column" n="a"/>guṇeṣu mukhyayā vr̥ttyā</l>
· <l n="b"><milestone unit="column" n="b"/>gauṇyā dravyeṣv avarttata</l>
·<l n="c"><milestone unit="column" n="c"/>gaṇanāpi mataṁ yasya</l>
· <l n="d"><milestone unit="column" n="d"/>kāśyapīyam anujjhataḥ <g type="ddandaOrnate">.</g></l>
980</lg>
· <lg n="151" met="anuṣṭubh">
· <l n="a"><milestone unit="column" n="e"/>yathākāman dviṣa<choice><orig>d</orig><reg>t</reg></choice>kāmaḥ</l>
· <l n="b"><milestone unit="column" n="f"/>kva nililye nu nirbhayam·</l>
·<l n="c"><milestone unit="column" n="g"/>yad yasya yāne dhūlībhi<milestone unit="column" n="h" break="no"/>s</l>
985 <l n="d">sāndhakārīkr̥tā diśaḥ <g type="floret">.</g></l>
· </lg>
·<lg n="152" met="anuṣṭubh">
·<l n="a"><lb n="B25"/><milestone unit="column" n="a"/>prādhvaṁkr̥tā sadā prem<choice><orig>n</orig><reg>ṇ</reg></choice>ā</l>
· <l n="b"><milestone unit="column" n="b"/>vidagdhadhiyam utsukā</l>
990<l n="c"><milestone unit="column" n="c"/>na <unclear>n</unclear>irāsth<choice><orig>a</orig><reg>i</reg></choice>ta yañ jātu</l>
· <l n="d"><milestone unit="column" n="d"/>rājavidyā kulāṅganā <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="153" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>sākṣāt prajāpatir ddakṣo</l>
995 <l n="b"><milestone unit="column" n="f"/>dakṣiṇaṁ kṣaṇam akṣiṇot·</l>
·<l n="c"><milestone unit="column" n="g"/>sakalaṁ sakalaṅkaṁ yaḥ</l>
· <l n="d"><milestone unit="column" n="h"/>kalidoṣākaraṁ kr̥tī <g type="floret">.</g></l>
·</lg>
· <lg n="154" met="anuṣṭubh">
1000<l n="a" met="na-vipulā" real="-+-+---+"><lb n="B26"/><milestone unit="column" n="a"/>sadākr̥te makhaśate</l>
· <l n="b"><milestone unit="column" n="b"/>yas tatair dhūmanīradaiḥ</l>
·<l n="c"><milestone unit="column" n="c"/>śarady api nabhaś cakre</l>
· <l n="d"><milestone unit="column" n="d"/>prāvr̥ṣīva malīmasam· <g type="ddandaOrnate">.</g></l>
·</lg>
1005 <lg n="155" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>parastrīvimukho yo <supplied reason="subaudible">’</supplied>pi</l>
· <l n="b"><milestone unit="column" n="f"/>sadācāravicakṣaṇaḥ</l>
·<l n="c"><milestone unit="column" n="g"/>kenāpy ājau paraśrīṇāṁ</l>
· <l n="d"><milestone unit="column" n="h"/>pāṇigrahavidhiṁ vyadhāt· <g type="floret">.</g></l>
1010</lg>
· <lg n="156" met="anuṣṭubh">
·<l n="a"><lb n="B27"/><milestone unit="column" n="a"/>yasyenasyānyatejā˘ṁsi</l>
· <l n="b"><milestone unit="column" n="b"/>tejasā jayatodaye</l>
·<l n="c"><milestone unit="column" n="c"/>nūnam aurvvānalo dyāpi</l>
1015 <l n="d"><milestone unit="column" n="d"/>līno sparddhitayāmvudhau <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="157" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>vaddhā vidhātrāhīndreṇa</l>
· <l n="b"><milestone unit="column" n="f"/>riktā nūnam iyan dharā</l>
1020<l n="c"><milestone unit="column" n="g"/>yena svakīrttiratnena</l>
· <l n="d"><milestone unit="column" n="h"/>pūrayitvā vr̥ṣāṅkitā <g type="floret">.</g></l>
·</lg>
· <lg n="158" met="anuṣṭubh">
·<l n="a"><lb n="B28"/><milestone unit="column" n="a"/>bhinnebhakumbhanirmuktā</l>
1025 <l n="b"><milestone unit="column" n="b"/>muktā yena raṇāṅga<choice><orig>n</orig><reg>ṇ</reg></choice>e</l>
·<l n="c" enjamb="yes"><milestone unit="column" n="c"/>rejire vidhavāriśrī</l>
· <l n="d"><milestone unit="column" n="d"/>-vāṣpāṇām iva vindavaḥ<g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="159" met="anuṣṭubh">
1030<l n="a"><milestone unit="column" n="e"/>kīrttinādāmvudadhvāna</l>
· <l n="b"><milestone unit="column" n="f"/><seg met="=="><gap reason="illegible" quantity="2" unit="character"/></seg>yaddā<unclear>na</unclear><supplied reason="lost">vr̥ṣṭayaḥ</supplied></l>
·<l n="c"><milestone unit="column" n="g"/><supplied reason="lost">U</supplied>p<supplied reason="lost">ta</supplied>n tribhuvanakṣetre</l>
· <l n="d"><milestone unit="column" n="h"/>dharmmav<supplied reason="lost">ī</supplied>jam avarddhayan· <g type="floret">.</g></l>
·</lg>
1035 <lg n="160" met="anuṣṭubh">
·<l n="a"><lb n="B29"/><milestone unit="column" n="a"/>siṁho nu nopamānārho</l>
· <l n="b"><milestone unit="column" n="b"/>yasya śauryyeṇa saṁyuge</l>
·<l n="c"><milestone unit="column" n="c"/>tathā hi yadbhiyārāti<milestone unit="column" n="d" break="no"/>r</l>
· <l n="d">adhyaśeta guhāṁ hareḥ <g type="ddandaOrnate">.</g></l>
1040</lg>
· <lg n="161" met="anuṣṭubh">
· <l n="a" enjamb="yes"><milestone unit="column" n="e"/>vānīrājīvarājāṅśu</l>
· <l n="b"><milestone unit="column" n="f"/>rā<seg met="===-+-="><gap reason="illegible" quantity="7" unit="character"/></seg></l>
·<l n="c"><milestone unit="column" n="g"/><seg met="====-"><gap reason="illegible" quantity="5" unit="character"/></seg>rojāni</l>
1045 <l n="d"><milestone unit="column" n="h"/>niryyānti mukhamaṇḍalāt· <g type="floret">.</g></l>
· </lg>
·<lg n="162" met="anuṣṭubh">
·<l n="a"><lb n="B30"/><milestone unit="column" n="a"/><seg met="====-+"><gap reason="illegible" quantity="6" unit="character"/></seg>pār<seg type="component" subtype="body"><gap reason="illegible" quantity="1" unit="character"/></seg>ā</l>
· <l n="b"><milestone unit="column" n="b"/>sutejonalasaṁgatā</l>
1050<l n="c"><milestone unit="column" n="c"/>kalin nyakkurvvatī yasya</l>
· <l n="d"><milestone unit="column" n="d"/>rājyaśrīr ddamayanty abhūt· <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="163" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>yaśov<supplied reason="lost">i</supplied>stārasa<supplied reason="lost">ṁ</supplied>kṣiptā</l>
1055 <l n="b"><milestone unit="column" n="f"/>kṣiti<supplied reason="lost">r</supplied> yya<supplied reason="lost">s</supplied>y<supplied reason="lost">a</supplied> <seg met="-+-="><gap reason="illegible" quantity="4" unit="character"/></seg></l>
·<l n="c"><milestone unit="column" n="g"/><seg met="====-++="><gap reason="illegible" quantity="8" unit="character"/></seg></l>
· <l n="d"><milestone unit="column" n="h"/><gap reason="lost" extent="unknown" unit="character"/>r<seg type="component" subtype="vowel"><gap reason="illegible" quantity="1" unit="character"/></seg> āṁ y<seg type="component" subtype="vowel"><gap reason="illegible" quantity="1" unit="character"/></seg> <gap reason="lost" quantity="1" unit="character"/> cikīrṣ<seg type="component" subtype="vowel"><gap reason="illegible" quantity="1" unit="character"/></seg><gap reason="lost" quantity="1" unit="character"/> <supplied reason="lost"><g type="floret">.</g></supplied></l>
·</lg>
· <lg n="164" met="anuṣṭubh">
1060<l n="a"><lb n="B31"/><milestone unit="column" n="a"/><seg met="====-+"><gap reason="illegible" quantity="6" unit="character"/></seg><supplied reason="lost">dr̥ṣṭ</supplied><unclear>v</unclear><supplied reason="lost">ā</supplied></l>
· <l n="b"><milestone unit="column" n="b"/>yam ekam atitejasam·</l>
·<l n="c"><milestone unit="column" n="c"/>nūnam ullekhitas tvaṣṭrā</l>
· <l n="d"><milestone unit="column" n="d"/>bhramam āropya bhāskaraḥ <g type="ddandaOrnate">.</g></l>
·</lg>
1065 <lg n="165" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>yogyaṁ varaṁ yam āsādya</l>
· <l n="b"><milestone unit="column" n="f"/>marttyaloke <supplied reason="lost">sarasvatī</supplied></l>
·<l n="c"><milestone unit="column" n="g"/>śāpan durvvāsasas tīvra<supplied reason="lost">ṁ</supplied></l>
· <l n="d"><milestone unit="column" n="h"/><supplied reason="lost">ma</supplied>nye mene py anugraha<supplied reason="lost">m· <g type="floret">.</g></supplied></l>
1070</lg>
· <lg n="166" met="anuṣṭubh">
·<l n="a"><lb n="B32"/><milestone unit="column" n="a"/><supplied reason="lost">tā</supplied><unclear>ra</unclear>y<supplied reason="lost">i</supplied>trī titīrṣūṇāṁ</l>
· <l n="b"><milestone unit="column" n="b"/>gambhīrāpanmahānadīm·</l>
·<l n="c"><milestone unit="column" n="c"/>vedavyāsan na suṣuve</l>
1075 <l n="d"><milestone unit="column" n="d"/>yasya vāk satyavaty api <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="167" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>R̥javo guṇasaṁparkkā<milestone unit="column" n="f" break="no"/>d</l>
· <l n="b">āpadāṁ pratigh<supplied reason="lost">āti</supplied>naḥ</l>
1080<l n="c"><milestone unit="column" n="g"/>iṣubhyo na vyaśiṣyanta</l>
· <l n="d"><milestone unit="column" n="h"/>yasyopāyā vr̥hatphal<supplied reason="lost">āḥ <g type="floret">.</g></supplied></l>
·</lg>
· <lg n="168" met="anuṣṭubh">
·<l n="a"><lb n="B33"/><milestone unit="column" n="a"/>jīrṇṇāhīndreṇa vidhr̥tā</l>
1085 <l n="b"><milestone unit="column" n="b"/>sācaleyañ caled iti</l>
·<l n="c"><milestone unit="column" n="c"/>yūni nūnan nyadhād vedhā</l>
· <l n="d"><milestone unit="column" n="d"/>yatrāhīne vasundharām· <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="169" met="anuṣṭubh">
1090<l n="a"><milestone unit="column" n="e"/>vibhūtir bhūtapūrvvāpi</l>
· <l n="b"><milestone unit="column" n="f"/>rājñāñ ca guṇasaṁha<unclear>ti</unclear><supplied reason="lost">ḥ</supplied></l>
·<l n="c"><milestone unit="column" n="g"/>sauṣṭhavaudāryyabhedena</l>
· <l n="d"><milestone unit="column" n="h"/>yadupajñam ivābhavat· <supplied reason="lost"><g type="floret">.</g></supplied></l>
·</lg>
1095 <lg n="170" met="anuṣṭubh">
·<l n="a"><lb n="B34"/><milestone unit="column" n="a"/>saṁbhr̥tāḥ kṣmābhr̥tāṁ lakṣmī<milestone unit="column" n="b" break="no"/>r</l>
· <l n="b">ā vālyāt kanyakā Iva</l>
·<l n="c"><milestone unit="column" n="c"/>yathākālam upāyair yyo</l>
· <l n="d"><milestone unit="column" n="d"/>nirapāyair upāyata <g type="ddandaOrnate">.</g></l>
1100</lg>
· <lg n="171" met="anuṣṭubh">
· <l n="a"><milestone unit="column" n="e"/>śabdaśāstre py adhītī yo</l>
· <l n="b"><milestone unit="column" n="f"/>vinā dvirvvacanaṁ guroḥ</l>
·<l n="c"><milestone unit="column" n="g"/>kenāpy abhyastakāryyeṣu</l>
1105 <l n="d"><milestone unit="column" n="h"/>yuktakārīty udīritaḥ <supplied reason="lost"><g type="floret">.</g></supplied></l>
· </lg>
·<lg n="172" met="anuṣṭubh">
·<l n="a"><lb n="B35"/><milestone unit="column" n="a"/>yasyopamānaṁ sañjāta<milestone unit="column" n="b" break="no"/>n</l>
· <l n="b">na kiñcid guṇavistaraiḥ</l>
1110<l n="c"><milestone unit="column" n="c"/>vuddhvā vauddhaṁ mataṁ mene</l>
· <l n="d"><milestone unit="column" n="d"/>nyatīrthair api nānyathā <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="173" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>kāladoṣāmvudhau magnā</l>
1115 <l n="b"><milestone unit="column" n="f"/>durgge gambhīrabhīṣaṇe</l>
·<l n="c"><milestone unit="column" n="g"/>prāpya pāram ivottuṅgaṁ</l>
· <l n="d"><milestone unit="column" n="h"/>yaṁ samāśvasiṣuḥ prajāḥ <supplied reason="lost"><g type="floret">.</g></supplied></l>
·</lg>
· <lg n="174" met="anuṣṭubh">
1120<l n="a"><lb n="B36"/><milestone unit="column" n="a"/>śubhaṁ śubhaṁyunā yūnā</l>
· <l n="b"><milestone unit="column" n="b"/>manuvartmānuvarttinā</l>
·<l n="c"><milestone unit="column" n="c"/>rasāyanaṁ vinābhāvi</l>
· <l n="d"><milestone unit="column" n="d"/>yena varṣīyasājaram· <g type="ddandaOrnate">.</g></l>
·</lg>
1125 <lg n="175" met="anuṣṭubh">
·<l n="a" met="bha-vipulā" real="++-++--+"><milestone unit="column" n="e"/>viṣvag vikīrṇṇair yyugapa<milestone unit="column" n="f" break="no"/>d</l>
· <l n="b">yasya tejobhir ujjvalaiḥ</l>
·<l n="c"><milestone unit="column" n="g"/><supplied reason="lost">samā</supplied>cikṣipire cchāyā<milestone unit="column" n="h" break="no"/>ś</l>
· <l n="d">śākhināṁ bhūbhr̥tām api <supplied reason="lost"><g type="floret">.</g></supplied></l>
1130</lg>
· <lg n="176" met="anuṣṭubh">
·<l n="a"><lb n="B37"/><milestone unit="column" n="a"/>rājñāṁ kr̥tyam iti jñātvā</l>
· <l n="b"><milestone unit="column" n="b"/>yasya durggasamāśrayaḥ</l>
·<l n="c"><milestone unit="column" n="c"/>na dānavabhayād abdhi<milestone unit="column" n="d" break="no"/>m</l>
1135 <l n="d">adhiśete ripur mmadhoḥ <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="177" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>Api kāmādayo doṣā<milestone unit="column" n="f" break="no"/>s</l>
· <l n="b">sthāne yena niyojitāḥ</l>
1140<l n="c"><milestone unit="column" n="g"/>gu<supplied reason="lost">ṇīkr̥</supplied>tās svabhāvena</l>
· <l n="d"><milestone unit="column" n="h"/>guṇān mā sma punar vvadat· <supplied reason="lost"><g type="floret">.</g></supplied></l>
·</lg>
· <lg n="178" met="anuṣṭubh">
·<l n="a"><lb n="B38"/><milestone unit="column" n="a"/>manīṣibhir mmanohatya</l>
1145 <l n="b"><milestone unit="column" n="b"/>pivadbhiś caritāmr̥ta<milestone unit="column" n="c" break="no"/>m</l>
·<l n="c">atipānād ivodgīrṇṇaṁ</l>
· <l n="d"><milestone unit="column" n="d"/>yasya kāvyair nnijais saha <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="179" met="anuṣṭubh">
1150<l n="a" met="na-vipulā" real="++-+----"><milestone unit="column" n="e"/>doṣāndhakāravahala<milestone unit="column" n="f" break="no"/>ñ</l>
· <l n="b">jagaj jātaṁ yathā yathā</l>
·<l n="c"><milestone unit="column" n="g"/>yasya <supplied reason="lost">dīpā</supplied> Iva guṇāḥ</l>
· <l n="d"><milestone unit="column" n="h"/>prād<supplied reason="lost">u</supplied>rbhū<unclear>tā</unclear><supplied reason="lost">s tathā tathā <g type="floret">.</g></supplied> </l>
·</lg>
1155 <lg n="180" met="anuṣṭubh">
·<l n="a"><lb n="B39"/><milestone unit="column" n="a"/>dharmmeṇa saṁskr̥tānāṁ yo</l>
· <l n="b"><milestone unit="column" n="b"/>niṣiddhya jagatām api</l>
·<l n="c"><milestone unit="column" n="c"/>vināśahetun nātasthe</l>
· <l n="d"><milestone unit="column" n="d"/>kṣaṇabhaṅgaprasaṅgitām· <g type="ddandaOrnate">.</g></l>
1160</lg>
· <lg n="181" met="anuṣṭubh">
· <l n="a" enjamb="yes"><milestone unit="column" n="e"/>anekakratur apy uccaiḥ</l>
· <l n="b"><milestone unit="column" n="f"/>pado gopatir apy agā<milestone unit="column" n="g" break="no"/>t</l>
·<l n="c">akrodhana<supplied reason="lost">s</supplied>ya <unclear>ya</unclear>syen<supplied reason="lost">d</supplied>ra<supplied reason="lost">ḥ</supplied></l>
1165 <l n="d"><milestone unit="column" n="h"/><seg met="====-+-="><gap reason="illegible" quantity="8" unit="character"/></seg> <supplied reason="lost"><g type="floret">.</g></supplied></l>
· </lg>
·<lg n="182" met="anuṣṭubh">
·<l n="a"><lb n="B40"/><milestone unit="column" n="a"/>bhr̥gumātram api prāpya</l>
· <l n="b"><milestone unit="column" n="b"/>vahneḥ pratihataṁ purā</l>
1170<l n="c" met="ma-vipulā" real="++-++++-"><milestone unit="column" n="c"/>tejas tv adhākṣīd yasyāpi</l>
· <l n="d"><milestone unit="column" n="d"/>mahāntaṁ vāhinīpatim· <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="183" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>vadanyas svaśriyañ cakre</l>
1175 <l n="b"><milestone unit="column" n="f"/>suhr̥tsādhāraṇīṁ harim</l>
·<l n="c"><milestone unit="column" n="g"/>vakṣonikṣiptalakṣm<supplied reason="lost">ī</supplied><seg met="="><gap reason="illegible" quantity="1" unit="character"/></seg></l>
· <l n="d"><milestone unit="column" n="h"/><seg met="====-+-="><gap reason="illegible" quantity="8" unit="character"/></seg> <supplied reason="lost"><g type="floret">.</g></supplied></l>
·</lg>
· <lg n="184" met="anuṣṭubh">
1180<l n="a"><lb n="B41"/><milestone unit="column" n="a"/>tarṣo harṣeṇa saṁprāpya</l>
· <l n="b"><milestone unit="column" n="b"/>vyanīyata vanīpakaiḥ</l>
·<l n="c" met="na-vipulā" real="+-++----"><milestone unit="column" n="c"/>yaṁ mahāntaṁ hradam iva</l>
· <l n="d"><milestone unit="column" n="d"/>prasannaṁ sphuṭapuṣkaram· <g type="ddandaOrnate">.</g></l>
·</lg>
1185 <lg n="185" met="anuṣṭubh">
·<l n="a" enjamb="yes" met="na-vipulā" real="-++-----"><milestone unit="column" n="e"/>Asūryyaṁpaśyam asuhr̥<milestone unit="column" n="f" break="no"/>t</l>
· <l n="b">-strīvaktrakumudākara<milestone unit="column" n="g" break="no"/>m</l>
·<l n="c">uccais saṁkocayām āsa</l>
· <l n="d"><milestone unit="column" n="h"/><seg met="====-+-="><gap reason="illegible" quantity="8" unit="character"/></seg> <supplied reason="lost"><g type="floret">.</g></supplied></l>
1190</lg>
· <lg n="186" met="anuṣṭubh">
·<l n="a" enjamb="yes"><lb n="B42"/><milestone unit="column" n="a"/>patacchilīmukhacchāya</l>
· <l n="b"><milestone unit="column" n="b"/>-cchannadvi<choice><orig>d</orig><reg>ḍ</reg></choice>vadanāmvuje</l>
·<l n="c"><milestone unit="column" n="c"/>rarāja rājaha˘ṁso ya<milestone unit="column" n="d" break="no"/>ś</l>
1195 <l n="d">caran raṇamahāhrade <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="187" met="anuṣṭubh">
·<l n="a" met="na-vipulā" real="+-++---+"><milestone unit="column" n="e"/>saṁmukhīno raṇamukhe</l>
· <l n="b"><milestone unit="column" n="f"/>yasya nāsīd asīdataḥ</l>
1200<l n="c"><milestone unit="column" n="g"/>preṅkhatsvakhadgasaṁkrāntaṁ</l>
· <l n="d"><milestone unit="column" n="h"/><unclear>p</unclear>ra<seg met="===-+-="><gap reason="illegible" quantity="7" unit="character"/></seg> <supplied reason="lost"><g type="floret">.</g></supplied></l>
·</lg>
· <lg n="188" met="anuṣṭubh">
·<l n="a"><lb n="B43"/><milestone unit="column" n="a"/>dhanurddarśanamātreṇa</l>
1205 <l n="b"><milestone unit="column" n="b"/>tīrthadhvā˘ṁkṣā dviṣo dr<supplied reason="lost">u</supplied>tāḥ</l>
·<l n="c"><milestone unit="column" n="c"/>kāmaṁ puro na yasyājau</l>
· <l n="d"><milestone unit="column" n="d"/>bhujaṅgārir api sthitaḥ <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="189" met="anuṣṭubh">
1210<l n="a"><milestone unit="column" n="e"/>sālakānanaramyāṁ yaḥ</l>
· <l n="b"><milestone unit="column" n="f"/>sphuṭapuṣpaśilīmukhām·</l>
·<l n="c"><milestone unit="column" n="g"/>drutebhyaḥ paṭavīṁ dvi<choice><orig>d</orig><reg>ḍ</reg></choice>bhyo</l>
· <l n="d"><milestone unit="column" n="h"/>yoddh<choice><orig>r̥d</orig><reg>r̥</reg></choice>bhyo<seg met="=-+-="><gap reason="illegible" quantity="5" unit="character"/></seg> <supplied reason="lost"><g type="floret">.</g></supplied></l>
·</lg>
1215 <lg n="190" met="anuṣṭubh">
·<l n="a" met="na-vipulā" real="+-++---+"><lb n="B44"/><milestone unit="column" n="a"/>prollasatkīcakaśatā</l>
· <l n="b"><milestone unit="column" n="b"/>kaṅkādibhir upāśritā</l>
·<l n="c"><milestone unit="column" n="c"/>śūnyāpy aripurī yena</l>
· <l n="d"><milestone unit="column" n="d"/>virāṭanagarī kr̥tā <g type="ddandaOrnate">.</g></l>
1220</lg>
· <lg n="191" met="anuṣṭubh">
· <l n="a"><milestone unit="column" n="e"/>kevalaṁ rājanāgānāṁ</l>
· <l n="b"><milestone unit="column" n="f"/>vīryyaṁ mantra Ivāharat·</l>
·<l n="c"><milestone unit="column" n="g"/>yo nādyūnatayā prāṇān</l>
1225 <l n="d"><milestone unit="column" n="h"/>kṣipan tārkṣya i<unclear>va</unclear> <supplied reason="lost">k</supplied>ṣ<supplied reason="lost">itau <g type="floret">.</g></supplied></l>
· </lg>
·<lg n="192" met="anuṣṭubh">
·<l n="a" enjamb="yes"><lb n="B45"/><milestone unit="column" n="a"/>dr̥ṣṭvā yasyādhvaraṁ śakra</l>
· <l n="b"><milestone unit="column" n="b"/>-yaśovibhra˘ṁśaśa˘ṁkayā</l>
1230<l n="c"><milestone unit="column" n="c"/>dhūmasparśacchalān nūna<milestone unit="column" n="d" break="no"/>m</l>
· <l n="d">udaśrunayanā śacī <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="193" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>ruddhānyatejaso yasya</l>
1235 <l n="b"><milestone unit="column" n="f"/>pādacchāyām aśiśriyan·</l>
·<l n="c" met="bha-vipulā" real="++-++---"><milestone unit="column" n="g"/>meror ivelāpataya<milestone unit="column" n="h" break="no"/>s</l>
· <l n="d">sitacchatratyajoniśam· <supplied reason="lost"><g type="floret">.</g></supplied></l>
·</lg>
· <lg n="194" met="anuṣṭubh">
1240<l n="a" enjamb="yes"><lb n="B46"/><milestone unit="column" n="a"/>sr̥ṣṭau candrārkkayor dhātā</l>
· <l n="b"><milestone unit="column" n="b"/>-nādarād iva bhinnayoḥ</l>
·<l n="c" enjamb="yes"><milestone unit="column" n="c"/>yam ekan tapanāhlāda</l>
· <l n="d"><milestone unit="column" n="d"/>samartham asamaṁ vyadhāt· <g type="ddandaOrnate">.</g></l>
·</lg>
1245 <lg n="195" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>Upāntasevāṁ vāñchantyo</l>
· <l n="b"><milestone unit="column" n="f"/>yatpādan tīvratejasam·</l>
·<l n="c"><milestone unit="column" n="g"/>m<choice><orig>o</orig><reg>au</reg></choice>liratnaprabhāmbhobhi<milestone unit="column" n="h" break="no"/>r</l>
· <l n="d">asiñcan bhūpapaṅktayaḥ <g type="floret">.</g></l>
1250</lg>
· <lg n="196" met="anuṣṭubh">
·<l n="a"><lb n="B47"/><milestone unit="column" n="a"/>navaṁ priyam aho loke</l>
· <l n="b"><milestone unit="column" n="b"/>yad vihāya dhanus smaraḥ</l>
·<l n="c"><milestone unit="column" n="c"/>Unmamāthāṅganācittaṁ</l>
1255 <l n="d"><milestone unit="column" n="d"/>yatkāntyānupamānayā <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="197" met="anuṣṭubh">
·<l n="a" met="bha-vipulā" real="-+-++--+"><milestone unit="column" n="e"/>sphuṭāṣṭadikprāntadale</l>
· <l n="b"><milestone unit="column" n="f"/>hemaśailorukarṇṇike</l>
1260<l n="c"><milestone unit="column" n="g"/>yaśo gandhāyate yasya</l>
· <l n="d"><milestone unit="column" n="h"/>bhuvanaikasaroruhe <g type="floret">.</g></l>
·</lg>
· <lg n="198" met="anuṣṭubh">
·<l n="a" met="bha-vipulā" real="++-++--+"><lb n="B48"/><milestone unit="column" n="a"/>Udvāntarāgāḥ sphuritā</l>
1265 <l n="b"><milestone unit="column" n="b"/>yasyāṅghrinakharaśmayaḥ</l>
·<l n="c" enjamb="yes"><milestone unit="column" n="c"/>Asparddhanta natorvvīndra</l>
· <l n="d"><milestone unit="column" n="d"/>-m<choice><orig>o</orig><reg>au</reg></choice>liratnamarīcibhiḥ <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="199" met="anuṣṭubh">
1270<l n="a"><milestone unit="column" n="e"/>Anvaruddhyata yasyājñāṁ</l>
· <l n="b"><milestone unit="column" n="f"/>phalaprasavasaṁpade</l>
·<l n="c"><milestone unit="column" n="g"/>Ājanmavandhyaś cū<choice><orig>ṭ</orig><reg>t</reg></choice>o <supplied reason="subaudible">’</supplied>pi</l>
· <l n="d"><milestone unit="column" n="h"/>vasiṣṭhasya dilīpavat· <g type="floret">.</g></l>
·</lg>
1275 <lg n="200" met="anuṣṭubh">
·<l n="a"><lb n="B49"/><milestone unit="column" n="a"/>sahasramukhasaṁkīrttyaṁ</l>
· <l n="b"><milestone unit="column" n="b"/>gambhīraṁ guṇavistaram</l>
·<l n="c"><milestone unit="column" n="c"/>yasya bhāṣyam iva prāpya</l>
· <l n="d"><milestone unit="column" n="d"/>vyākhyā khinnāpi dhīmatām· <g type="ddandaOrnate">.</g></l>
1280</lg>
· <lg n="201" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>śrīmatsiddheśvaraṁ liṅgaṁ</l>
· <l n="b"><milestone unit="column" n="f"/>siddhaṁ śivapure girau</l>
·<l n="c"><milestone unit="column" n="g"/>varddhayām āsa yo bhogai<milestone unit="column" n="h" break="no"/>r</l>
1285 <l n="d">apūrvvaiś śivikādibhiḥ <g type="floret">.</g></l>
·</lg>
· <lg n="202" met="anuṣṭubh">
·<l n="a" met="ma-vipulā" real="++-++++-"><lb n="B50"/><milestone unit="column" n="a"/>tatrāpi liṅgaṁ śarvvasya</l>
· <l n="b"><milestone unit="column" n="b"/>śarvvāṇīpratime śubhe</l>
1290<l n="c"><milestone unit="column" n="c"/>yas samyak sthāpayām āsa</l>
· <l n="d"><milestone unit="column" n="d"/>pitṝṇān dharmmavr̥ddhaye <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="203" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>yadupakramam āseva</l>
1295 <l n="b"><milestone unit="column" n="f"/>śrībhadreśvaraśūlinaḥ</l>
·<l n="c"><milestone unit="column" n="g"/>bhogo nyatrāpi devān yaḥ</l>
· <l n="d"><milestone unit="column" n="h"/>pūjābhir udamīmilat· <g type="floret">.</g></l>
·</lg>
· <lg n="204" met="anuṣṭubh">
1300<l n="a"><lb n="B51"/><milestone unit="column" n="a"/>vivr̥ddhin dharmmasindhūnāṁ</l>
· <l n="b"><milestone unit="column" n="b"/>śrīndravarmmādibhūbhr̥tām</l>
·<l n="c" met="na-vipulā" real="-+-+---+"><milestone unit="column" n="c"/>svamaṇḍalasya ca samaṁ</l>
· <l n="d"><milestone unit="column" n="d"/>yaś cakre nr̥pacandramāḥ <g type="ddandaOrnate">.</g></l>
·</lg>
1305 <lg n="205" met="anuṣṭubh">
·<l n="a"><milestone unit="column" n="e"/>yaśodharataṭākasya</l>
· <l n="b"><milestone unit="column" n="f"/>dakṣiṇenāpi dakṣiṇaḥ</l>
·<l n="c" met="bha-vipulā" real="++-++--+"><milestone unit="column" n="g"/>yaś śaurigaurīśanimā<milestone unit="column" n="h" break="no"/>ś</l>
· <l n="d">śambhor lliṅgam atiṣṭhipat· <g type="floret">.</g></l>
1310</lg>
· <lg n="206" met="upajāti">
·<l n="a" enjamb="yes"><lb n="B52"/><milestone unit="column" n="a"/>sa somavaṅśāmvarabhāskaraś śrī</l>
· <l n="b"><milestone unit="column" n="b"/>rājendravarmmā tad idan <supplied reason="lost">n</supplied>r̥pendraḥ</l>
·<l n="c"><milestone unit="column" n="c"/>svarggāpavarggādhigamasya liṅgaṁ</l>
1315 <l n="d"><milestone unit="column" n="d"/>liṅgaṁ pratiṣṭhāpitavān smarāreḥ <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="207" met="upajāti">
·<l n="a"><milestone unit="column" n="e"/>saṁprāptayoḥ prāptayaśās svapitro<milestone unit="column" n="f" break="no"/>r</l>
· <l n="b">bhuvaḥ patis so <supplied reason="subaudible">’</supplied>pi bhavodbhavena</l>
1320<l n="c"><milestone unit="column" n="g"/>sasthānatāṁ sthāpitavān sthitijño</l>
· <l n="d"><milestone unit="column" n="h"/>nime Ime dve śivayoḥ śivāya <g type="floret">.</g></l>
·</lg>
· <lg n="208" met="upajāti">
·<l n="a"><lb n="B53"/><milestone unit="column" n="a"/>mahābhujas so <supplied reason="subaudible">’</supplied>pi caturbhujasya</l>
1325 <l n="b"><milestone unit="column" n="b"/>nimām imām amvujajanmanaś ca</l>
·<l n="c"><milestone unit="column" n="c"/>Atiṣṭhipan niṣṭhitarājakr̥tyo</l>
· <l n="d"><milestone unit="column" n="d"/>liṅgāny athāṣṭāv api cāṣṭamūrtteḥ <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="209" met="upajāti">
1330<l n="a"><milestone unit="column" n="e"/>ratnollasadbhogasahasradīptaṁ</l>
· <l n="b"><milestone unit="column" n="f"/>sa cāpy ahīnan draviṇasya rāśi<milestone unit="column" n="g" break="no"/>m</l>
·<l n="c">aśeṣam apy eṣv aditeva śeṣa<milestone unit="column" n="h" break="no"/>n</l>
· <l n="d">deveṣu devendrasamānavīryyaḥ <g type="floret">.</g></l>
·</lg>
1335 <lg n="210" met="upajāti">
·<l n="a"><lb n="B54"/><milestone unit="column" n="a"/>sa kalpayām āsa mahe<unclear>n</unclear><supplied reason="lost">d</supplied><unclear>ra</unclear><supplied reason="lost">ka</supplied><unclear>lpa</unclear><milestone unit="column" n="b" break="no"/>s</l>
· <l n="b">sadā sadācāravidhiṁ vidheyam</l>
·<l n="c"><milestone unit="column" n="c"/>śaivaśrutismr̥tyuditā<supplied reason="lost">ṁ</supplied> saparyyāṁ</l>
· <l n="d"><milestone unit="column" n="d"/>paryyāptam āsām iha devatānām· <g type="ddandaOrnate">.</g></l>
1340</lg>
· <lg n="211" met="upajāti">
·<l n="a"><milestone unit="column" n="e"/>sa cāpi vācaspatidhīs sadhīran</l>
· <l n="b"><milestone unit="column" n="f"/>dharmmānugan dharmmabhr̥tāṁ purogaḥ</l>
·<l n="c"><milestone unit="column" n="g"/>tān bhāvino bhāvitarājadharmmā<milestone unit="column" n="h" break="no"/>n</l>
1345 <l n="d">idaṁ vaco vocata kamvujendrān· <g type="floret">.</g></l>
·</lg>
· <lg n="212" met="upajāti">
·<l n="a"><lb n="B54"/><milestone unit="column" n="a"/>rakṣyasya saṁrakṣaṇam<seg met="+-+"><gap reason="illegible" quantity="3" unit="character"/></seg>(ya)<milestone unit="column" n="b" break="no"/>t</l>
· <l n="b">sa kṣatradharmmo vidito yadā vaḥ</l>
1350<l n="c"><milestone unit="column" n="c"/>puṇyan tad etat parirakṣateti</l>
· <l n="d"><milestone unit="column" n="d"/>vijñāpanā sādhayatīva siddham· <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="213" met="upajāti">
·<l n="a"><milestone unit="column" n="e"/>dharmmo yuge smin sthiram ekapāt sa</l>
1355 <l n="b"><milestone unit="column" n="f"/>kathaṁ samasthāsyata susthito yam</l>
·<l n="c"><milestone unit="column" n="g"/>bhavādr̥śāṁ śāstradr̥śāṁ sa no cen</l>
· <l n="d"><milestone unit="column" n="h"/>mahābhujastambham upāśrayiṣyat· <g type="floret">.</g></l>
·</lg>
· <lg n="214" met="upajāti">
1360<l n="a"><lb n="B56"/><milestone unit="column" n="a"/>dharmmāpadas sādhu<seg met="-+-"><gap reason="illegible" quantity="3" unit="character"/></seg>k<supplied reason="lost">o</supplied>pi</l>
· <l n="b"><milestone unit="column" n="b"/>lajjeta karttā kim uta svayañ ca</l>
·<l n="c"><milestone unit="column" n="c"/>rakṣādhikārī nr̥patir vviśeṣā<milestone unit="column" n="d" break="no"/>d</l>
· <l n="d">iti pratītaṁ bhavatām idan tat· <g type="ddandaOrnate">.</g></l>
·</lg>
1365 <lg n="215" met="upajāti">
·<l n="a"><milestone unit="column" n="e"/>santo yaśodharmmadhanā na vāhyaṁ</l>
· <l n="b"><milestone unit="column" n="f"/>dhanaṁ dhanāyeyur ihātmano <supplied reason="subaudible">’</supplied>pi</l>
·<l n="c"><milestone unit="column" n="g"/>prāg eva devādidhanaṁ satāṁ vo</l>
· <l n="d"><milestone unit="column" n="h"/>viniścayo yan nanu vaddhamūlaḥ <g type="floret">.</g></l>
1370</lg>
· <lg n="216" met="upajāti">
·<l n="a"><lb n="B57"/><milestone unit="column" n="a"/>tathāpi bhūya<supplied reason="lost">ḥ ka</supplied><unclear>tha</unclear>yāmi yuṣmā˘ṁs</l>
· <l n="b"><milestone unit="column" n="b"/>tad akṣataṁ rakṣata puṇyam etat</l>
·<l n="c"><milestone unit="column" n="c"/>mā hārṣṭa devasvam iti prakāśa<milestone unit="column" n="d" break="no"/>n</l>
1375 <l n="d">na dharmmahetoḥ punaruktadoṣaḥ <g type="ddandaOrnate">.</g></l>
·</lg>
· <lg n="217" met="upajāti">
·<l n="a"><milestone unit="column" n="e"/>abhyarthito sūn api saṁprayacchen</l>
· <l n="b"><milestone unit="column" n="f"/>mahān mahimnā kim uta svakr̥tya<milestone unit="column" n="g" break="no"/>m</l>
1380<l n="c">ataś ca visrambhavalapragalbhā</l>
· <l n="d"><milestone unit="column" n="h"/>vāk prārthanābhaṅgabhayojjhitaiṣā <g type="floret">.</g></l>
·</lg>
· <lg n="218" met="sragdharā">
·<l n="a"><lb n="B58"/><milestone unit="column" n="a"/>śākābde gaṇyamāne kr̥tanagavasubhir mmāghamāsasya puṇye</l>
1385 <l n="b"><milestone unit="column" n="b"/>śuklasyaikādaśāhe nimiṣam api bhave yāti varṣārddham indau</l>
·<l n="c"><milestone unit="column" n="c"/>Arccābhiś śaurigaurīgiriśakajabhuvāṁ sārddham arddhendum<choice><orig>o</orig><reg>au</reg></choice>le<milestone unit="column" n="d" break="no"/>ś</l>
· <l n="d">śrīrājendreśvarākhyaṁ sthitim akr̥ta parāṁ liṅgam atredam ābhiḥ <g type="floret">.</g></l>
·</lg>
· </div>
1390 <div type="apparatus">
· <listApp>
· <app loc="A3">
· <lem>kāntonmanā</lem>
· <rdg source="bib:Finot1925_07">kāntonmadā</rdg>
1395 </app>
· <app loc="A3">
· <lem>yātā navatvaṁ</lem>
· <rdg source="bib:Finot1925_07">yā tānavatvaṁ</rdg>
· </app>
1400 <app loc="A3">
· <lem>śivasaṅgato</lem>
· <rdg source="bib:Finot1925_07">śiva<supplied reason="lost">yā</supplied>ṅgato</rdg>
· </app>
· <app loc="A4">
1405 <lem>nabhasvannabhaḥkṣitya</lem>
· <rdg source="bib:Finot1925_07">nabhaḥsvannabhaḥkṣiṭya</rdg>
· </app>
· <app loc="A7">
· <lem>avani</lem>
1410 <rdg source="bib:Finot1925_07">avanī</rdg>
· </app>
· <app loc="A8">
· <lem>sārvvaś</lem>
· <rdg source="bib:Finot1925_07">sārthvaś</rdg>
1415 </app>
· <app loc="A9">
· <lem>nānāmnāya</lem>
· <rdg source="bib:Finot1925_07">nānāmmāya</rdg>
· </app>
1420 <app loc="A10">
· <lem>dhāmni</lem>
· <rdg source="bib:Finot1925_07">dhāmmi</rdg>
· </app>
· <app loc="A10">
1425 <lem>pravikasita</lem>
· <rdg source="bib:Finot1925_07">pravikarita</rdg>
· </app>
· <app loc="A10">
· <lem>janmāvadātaṃ</lem>
1430 <rdg source="bib:Finot1925_07">janmāvadātā</rdg>
· </app>
· <app loc="A12">
· <lem>doṣāndhakāro</lem>
· <rdg source="bib:Finot1925_07">doṣāṇdhakāro</rdg>
1435 </app>
· <app loc="A13">
· <lem>prakāśas tamasāṃ</lem>
· <rdg source="bib:Finot1925_07">prakaśas tamaso</rdg>
· </app>
1440 <app loc="A13">
· <lem>yat tigmatejastuhināṅśu</lem>
· <rdg source="bib:Finot1925_07">yattigmatejas tuhināṅśu</rdg>
· </app>
· <app loc="A14">
1445 <lem>samyak prasavena</lem>
· <rdg source="bib:Finot1925_07">samyakprasavena</rdg>
· </app>
· <app loc="A14">
· <lem>s<choice><orig>o</orig><reg>au</reg></choice>myaḥ</lem>
1450 <rdg source="bib:Finot1925_07">saumyaḥ</rdg>
· </app>
· <app loc="A14">
· <lem>bhūmnā</lem>
· <rdg source="bib:Finot1925_07">bhūmnaḥ</rdg>
1455 </app>
· <app loc="A14">
· <lem>vvapurvviśeṣeṇa</lem>
· <rdg source="bib:Finot1925_07">vapurviśeṣeṇa</rdg>
· </app>
1460 <app loc="A15">
· <lem>doṣāvasaraṁ</lem>
· <rdg source="bib:Finot1925_07">doṣā<supplied reason="lost">n pra</supplied>saraṁ</rdg>
· </app>
· <app loc="A16">
1465 <lem>pr̥thupratītaṁ prathitaṁ</lem>
· <rdg source="bib:Finot1925_07">pr̥thupratīta<supplied reason="lost">pra</supplied>thita</rdg>
· </app>
· <app loc="A18">
· <lem>Āpuṣṇatī yasya viśeṣaśobhāṁ</lem>
1470 <rdg source="bib:Finot1925_07">Āmuṣṇatī yasya viśeṣaśobhā</rdg>
· </app>
· <app loc="A18">
· <lem>puṁso mahataḥ</lem>
· <rdg source="bib:Finot1925_07">puṁlomahataḥ</rdg>
1475 </app>
· <app loc="A19">
· <lem>n<unclear>i</unclear>rug<choice><orig>n</orig><reg>ṇ</reg></choice>amānas</lem>
· <rdg source="bib:Finot1925_07">nirudhnamānas</rdg>
· </app>
1480 <app loc="A20">
· <lem>ananyarūḍhan</lem>
· <rdg source="bib:Finot1925_07">ananyarūḍhaṁ</rdg>
· </app>
· <app loc="A22">
1485 <lem>navāṁ navāśyānamahābhiṣeko</lem>
· <rdg source="bib:Finot1925_07">navāṁ navāṁ dhyānamahābhiṣeke</rdg>
· </app>
· <app loc="A23">
· <lem>bhiyevā</lem>
1490 <rdg source="bib:Finot1925_07">bhiyeva</rdg>
· </app>
· <app loc="A23">
· <lem>akāṁkṣas</lem>
· <rdg source="bib:Finot1925_07">akāṅkṣas</rdg>
1495 </app>
· <app loc="A23">
· <lem>tathānavadyaṁ</lem>
· <rdg source="bib:Finot1925_07">tathānavādyaṁ</rdg>
· </app>
1500 <app loc="A24">
· <lem>svalakṣaṇe</lem>
· <rdg source="bib:Finot1925_07">svalakṣaṇa</rdg>
· </app>
· <app loc="A26">
1505 <lem>asā<supplied reason="lost">dhaya</supplied>t</lem>
· <rdg source="bib:Finot1925_07">asā<supplied reason="lost">dhāya</supplied>t</rdg>
· </app>
· <app loc="A26">
· <lem>vitatya pracalat</lem>
1510 <rdg source="bib:Finot1925_07">vitaty apracalat</rdg>
· </app>
· <app loc="A28">
· <lem>srotā ̆ṁsi</lem>
· <rdg source="bib:Finot1925_07">srotāṁsi</rdg>
1515 </app>
· <app loc="A28">
· <lem>anvāsyamānaḥ</lem>
· <rdg source="bib:Finot1925_07">anvasyamānaḥ</rdg>
· </app>
1520 <app loc="A29">
· <lem>cakārāripure</lem>
· <rdg source="bib:Finot1925_07">cakārāriṣu</rdg>
· </app>
· <app loc="A29">
1525 <lem>tārkṣya</lem>
· <rdg source="bib:Finot1925_07">tarkṣya</rdg>
· </app>
· <app loc="A29">
· <lem>gantavyatāmūḍhatayāvatasthe</lem>
1530 <rdg source="bib:Finot1925_07">gantavyatām ūḍhatayāvatasthe</rdg>
· </app>
· <app loc="A31">
· <lem>satyaṁ</lem>
· <rdg source="bib:Finot1925_07">satya</rdg>
1535 </app>
· <app loc="A31">
· <lem>bhipede</lem>
· <rdg source="bib:Finot1925_07">bhiṣede</rdg>
· </app>
1540 <app loc="A33">
· <lem>jhaṁkāra</lem>
· <rdg source="bib:Finot1925_07">jhāṁkāra</rdg>
· </app>
· <app loc="A37">
1545 <lem>-jihmāpi</lem>
· <rdg source="bib:Finot1925_07">-jihvāpi</rdg>
· </app>
· <app loc="A37">
· <lem>hāner mmuṣṭer</lem>
1550 <rdg source="bib:Finot1925_07">hāne muṣṭer</rdg>
· </app>
· <app loc="A38">
· <lem>prakramam</lem>
· <rdg source="bib:Finot1925_07">prākramam</rdg>
1555 </app>
· <app loc="A38">
· <lem>kurvvan paṭur nniṣpratibhaṁ</lem>
· <rdg source="bib:Finot1925_07">kurvan paṭun niṣpratibhaṁ</rdg>
· </app>
1560 <app loc="A40">
· <lem>vijayaśriyā</lem>
· <rdg source="bib:Finot1925_07">vijayakriyā<supplied reason="lost">ṁ</supplied></rdg>
· </app>
· <app loc="A44">
1565 <lem>aśeṣāṁ</lem>
· <rdg source="bib:Finot1925_07">aśeṣaṁ</rdg>
· </app>
· <app loc="A44">
· <lem>manā ̆msi</lem>
1570 <rdg source="bib:Finot1925_07">manāṃsi</rdg>
· </app>
· <app loc="A45">
· <lem>kramaṁ saṁkramayāñ cakāra</lem>
· <rdg source="bib:Finot1925_07">kramam sa kramayāñcakāra</rdg>
1575 </app>
· <app loc="A47">
· <lem>śaktīḥ</lem>
· <rdg source="bib:Finot1925_07">śaktiḥ</rdg>
· </app>
1580 <app loc="A48">
· <lem>tamā ̆msy api</lem>
· <rdg source="bib:Finot1925_07">tamāṁsy api</rdg>
· </app>
· <app loc="A49">
1585 <lem>prajāsu jātā</lem>
· <rdg source="bib:Finot1925_07">prajā sujātā</rdg>
· </app>
· <app loc="A49">
· <lem>pragamātta</lem>
1590 <rdg source="bib:Finot1925_07">praśamātta</rdg>
· </app>
· <app loc="A49">
· <lem>sudurdharāḥ</lem>
· <rdg source="bib:Finot1925_07">sudurddharāḥ</rdg>
1595 </app>
· <app loc="A50">
· <lem>śaktisi ̆mhīṁ</lem>
· <rdg source="bib:Finot1925_07">śaktisiṁhīm</rdg>
· </app>
1600 <app loc="A50">
· <lem>vidrāvya hi ̆msrām</lem>
· <rdg source="bib:Finot1925_07">vidrāvyahiṁsrām</rdg>
· </app>
· <app loc="A50">
1605 <lem>gāṁ</lem>
· <rdg source="bib:Finot1925_07">tāṁ</rdg>
· </app>
· <app loc="A51">
· <lem>udāttam·</lem>
1610 <rdg source="bib:Finot1925_07">a<supplied reason="lost">n</supplied>āttam</rdg>
· </app>
· <app loc="A53">
· <lem>hāryy</lem>
· <rdg source="bib:Finot1925_07">haryy</rdg>
1615 </app>
· <app loc="A54">
· <lem>yathājñā</lem>
· <rdg source="bib:Finot1925_07">yathājña</rdg>
· </app>
1620 <app loc="A55">
· <lem>adabhran</lem>
· <rdg source="bib:Finot1925_07">adabhraṁ</rdg>
· </app>
· <app loc="A55">
1625 <lem>jagatsu</lem>
· <rdg source="bib:Finot1925_07">javatsu</rdg>
· </app>
· <app loc="B4">
· <lem>haro</lem>
1630 <rdg source="bib:Finot1925_07">h<supplied reason="lost">ito</supplied></rdg>
· </app>
· <app loc="B4">
· <lem>ekacchatreṇa</lem>
· <rdg source="bib:Finot1925_07">ekācchatreṇa</rdg>
1635 </app>
· <app loc="B5">
· <lem>kr̥tāvatāras</lem>
· <rdg source="bib:Finot1925_07">kr̥tārthatāras</rdg>
· </app>
1640 <app loc="B5">
· <lem>samālamvya</lem>
· <rdg source="bib:Finot1925_07">samāgamvya</rdg>
· </app>
· <app loc="B5">
1645 <lem>ddhūto</lem>
· <rdg source="bib:Finot1925_07">ddhr̥to</rdg>
· </app>
· <app loc="B6">
· <lem>rūḍhaś śrīnandane</lem>
1650 <rdg source="bib:Finot1925_07">rūḍhaḥ śrinandane</rdg>
· </app>
· <app loc="B7">
· <lem>raja<supplied reason="lost">s</supplied>ā sāndram</lem>
· <rdg source="bib:Finot1925_07">rajasātandram</rdg>
1655 </app>
· <app loc="B7">
· <lem>hutvā</lem>
· <rdg source="bib:Finot1925_07">hr̥tvā</rdg>
· </app>
1660 <app loc="B8">
· <lem>yena</lem>
· <rdg source="bib:Finot1925_07">yo na</rdg>
· </app>
· <app loc="B10">
1665 <lem>nistriṁśa<unclear>ṁ</unclear></lem>
· <rdg source="bib:Finot1925_07">nistriṁśa</rdg>
· </app>
· <app loc="B11">
· <lem>ūrdhvagai</lem>
1670 <rdg source="bib:Finot1925_07">ūrdhaga</rdg>
· </app>
· <app loc="B13">
· <lem>dviḍjñāti</lem>
· <rdg source="bib:Finot1925_07">dviḍjāti</rdg>
1675 </app>
· <app loc="B14">
· <lem>devatāḥ</lem>
· <rdg source="bib:Finot1925_07">devatā</rdg>
· </app>
1680
·
·
·
· <app loc="B16">
1685 <lem>ṅgadharo</lem>
· <rdg source="bib:Finot1925_07">ṅśadharo</rdg>
· </app>
· <app loc="B17">
· <lem>dorhrada</lem>
1690 <rdg source="bib:Finot1925_07">dormrāda</rdg>
· </app>
· <app loc="B18">
· <lem>śarākarṣākulo</lem>
· <rdg source="bib:Finot1925_07">śarākarmākulo</rdg>
1695 </app>
· <app loc="B20">
· <lem>vibhaktiṁ</lem>
· <rdg source="bib:Finot1925_07">vibhakti</rdg>
· </app>
1700 <app loc="B23">
· <lem>niṣkaṇṭakīkr̥tā</lem>
· <rdg source="bib:Finot1925_07">niṣkaṇṭakī kr̥tā</rdg>
· </app>
· <app loc="B24">
1705 <lem>nililye</lem>
· <rdg source="bib:Finot1925_07">nilīlyo</rdg>
· </app>
· <app loc="B24">
· <lem>dhūlībhis</lem>
1710 <rdg source="bib:Finot1925_07">dhūlibhis</rdg>
· </app>
· <app loc="B25">
· <lem>prādhvaṁkr̥tā</lem>
· <rdg source="bib:Finot1925_07">prādhvaṁ kr̥tā</rdg>
1715 </app>
· <app loc="B25">
· <lem>dakṣiṇaṁ</lem>
· <rdg source="bib:Finot1925_07">dakṣiṇa</rdg>
· </app>
1720 <app loc="B26">
· <lem>sadākr̥te</lem>
· <rdg source="bib:Finot1925_07">sadā kr̥te</rdg>
· </app>
· <app loc="B27">
1725 <lem>tejā ̆ṁsi</lem>
· <rdg source="bib:Finot1925_07">tejāṁsi</rdg>
· </app>
· <app loc="B27">
· <lem>sparddhi</lem>
1730 <rdg source="bib:Finot1925_07">spharddhi</rdg>
· </app>
· <app loc="B29">
· <lem>siṁho nu</lem>
· <rdg source="bib:Finot1925_07">siṁhena</rdg>
1735 </app>
· <app loc="B30">
· <lem>nyakkurvvatī</lem>
· <rdg source="bib:Finot1925_07">nyak <supplied reason="lost">ku</supplied>rv<supplied reason="lost">v</supplied>atī</rdg>
· </app>
1740 <app loc="B31">
· <lem>bhramam āropya bhāskaraḥ</lem>
· <rdg source="bib:Finot1925_07">bhramamāro py abhāskaraḥ</rdg>
· </app>
· <app loc="B32">
1745 <lem>pratigh<supplied reason="lost">āti</supplied>naḥ</lem>
· <rdg source="bib:Finot1925_07">pratighā<supplied reason="lost">takāḥ</supplied></rdg>
· </app>
· <app loc="B33">
· <lem>nūnan</lem>
1750 <rdg source="bib:Finot1925_07">nūnaṁ</rdg>
· </app>
·
·
·
1755
·
· <app loc="B36">
· <lem>vinābhāvi</lem>
· <rdg source="bib:Finot1925_07">vinā bhāvi</rdg>
1760 </app>
· <app loc="B36">
· <lem>viṣvag</lem>
· <rdg source="bib:Finot1925_07">viśvag</rdg>
· </app>
1765 <app loc="B38">
· <lem>vahalañ</lem>
· <rdg source="bib:Finot1925_07">vahulañ</rdg>
· </app>
· <app loc="B39">
1770 <lem>saṁskr̥tānāṁ</lem>
· <rdg source="bib:Finot1925_07">saṁstūtānāṁ</rdg>
· </app>
· <app loc="B41">
· <lem>asūryyaṁpaśyam</lem>
1775 <rdg source="bib:Finot1925_07">asūryyapaśyam</rdg>
· </app>
· <app loc="B42">
· <lem>rājaha ̆ṃso</lem>
· <rdg source="bib:Finot1925_07">rājahaṁso</rdg>
1780 </app>
· <app loc="B43">
· <lem>dhvā ̆ṁkṣā</lem>
· <rdg source="bib:Finot1925_07">dhvaṅkṣā</rdg>
· </app>
1785 <app loc="B45">
· <lem>bhra ̆ṁśaśa ̆ṁkayā</lem>
· <rdg source="bib:Finot1925_07">bhraṁśaśaṁkayā</rdg>
· </app>
· <app loc="B45">
1790 <lem>cchatra</lem>
· <rdg source="bib:Finot1925_07">cchātra</rdg>
· </app>
· <app loc="B47">
· <lem>sphuṭāṣṭa</lem>
1795 <rdg source="bib:Finot1925_07">sphuṭāṣta</rdg>
· </app>
· <app loc="B47">
· <lem>gandhāyate</lem>
· <rdg source="bib:Finot1925_07">gandhāyata</rdg>
1800 </app>
· <app loc="B49">
· <lem>siddhaṁ</lem>
· <rdg source="bib:Finot1925_07">siddha</rdg>
· </app>
1805 <app loc="B49">
· <lem>apūrvvaiś</lem>
· <rdg source="bib:Finot1925_07">apūrvvaiḥ</rdg>
· </app>
· <app loc="B50">
1810 <lem>pitṝṇān</lem>
· <rdg source="bib:Finot1925_07">pitr̥ṇān</rdg>
· </app>
· <app loc="B50">
· <lem>yadupakramam āseva</lem>
1815 <rdg source="bib:Finot1925_07">yadupakramamāseva</rdg>
· </app>
· <app loc="B51">
· <lem>nimāś</lem>
· <rdg source="bib:Finot1925_07">nimāḥ</rdg>
1820 </app>
· <app loc="B53">
· <lem>liṅgāny athāṣṭāv</lem>
· <rdg source="bib:Finot1925_07">liṅgān yathāṣṭāv</rdg>
· </app>
1825 <app loc="B53">
· <lem>śeṣan</lem>
· <rdg source="bib:Finot1925_07">śeṣaṁ</rdg>
· </app>
· <app loc="B54">
1830 <lem>paryyāptam āsām</lem>
· <rdg source="bib:Finot1925_07">paryyāptamāsām</rdg>
· </app>
· <app loc="B54">
· <lem>sadhīran</lem>
1835 <rdg source="bib:Finot1925_07">s<supplied reason="lost">u</supplied>dhīran</rdg>
· </app>
· <app loc="B54">
· <lem>sthāsyata</lem>
· <rdg source="bib:Finot1925_07">sthasyata</rdg>
1840 </app>
· <app loc="B56">
· <lem>k<supplie reason="lost">o</supplie>pi</lem>
· <rdg source="bib:Finot1925_07">kāpi</rdg>
· </app>
1845 <app loc="B57">
· <lem>yuṣmā ̆ṁs</lem>
· <rdg source="bib:Finot1925_07">yuṣmāṁs</rdg>
· </app>
· </listApp>
1850 </div>
· <div type="translation" xml:lang="fra" source="bib:Finot1925_07">
· <p rend="stanza" n="1">A Śiva, au Seigneur des pensers éternels, à l'Unique, qui, pour se donner le plaisir de la création, de la conservation et de la destruction, s'est divisé en trois <supplied reason="subaudible">sous la forme des dieux</supplied> suprêmes : Celui qui est issu du lotus <supplied reason="explanation">Brahmā</supplied>, Celui qui a des yeux de lotus <supplied reason="explanation">Viṣṇu</supplied> et Celui qui a trois yeux <supplied reason="explanation">Śiva</supplied>, — sur lesquels reposent les Puissances, — issus de l'<foreign>udgītha</foreign> qui fait briller les rayons du soleil, de la lune et du feu, riches de la triade des Guṇas, hommage, pour la réalisation des buts du Roi!</p>
· <p rend="stanza" n="2">A Celui dont la forme, au chignon orné de la lune nouvelle, reconnue comme supérieure aux Trois Vedas, est la semence qui produit Brahmā, Hari et Īśvara, quand elle se divise en trois d'après ses éléments, que les saints disent être la manifestation de l'Absolu et intelligible seulement par l'extase, au bienheureux Śiva, qui a la syllabe Oṁ pour essence, hommage! Qu'il vous donne la prospérité!</p>
· <p rend="stanza" n="3">La <supplied reason="subaudible">déesse</supplied> dont la démarche a la grâce du cygne, l'épouse fidèle, éperdue d'amour pour son bien-aimé, celle qui, d'abord unique, démembrant ensuite son corps, s'élance dans l'espace, et, pour jouir d'elle-même, revient à la ténuité ; qui porte un lotus formé dans son cœur et épanoui par sa propre lumière, la Puissance qui fait poindre <supplied reason="subaudible">pour l'homme</supplied> l'absorption en Śiva, que la sublime Gaurī vous protège!</p>
1855 <p rend="stanza" n="4"> A Lui qui développe les mondes par ses huit corps ayant la forme du sacrifiant, du feu, du soleil, du vent, du ciel, de la terre, de l'eau et de la lune ; à Lui, la cause des causes, qui proclame hautement, quoique sans paroles, l'irrésistible puissance de son action ; au Bienheureux qui a pour diadème le croissant de la lune, victoire!</p>
· <p rend="stanza" n="5"> Adorez Nārāyaṇa qui, étendant son empire, à peine eut-il vu les trois mondes escaladés en trois pas, — comme pour conquérir le quatrième séjour, pratique maintenant encore, sur l'océan, la contemplation sous l'apparence du sommeil.</p>
· <p rend="stanza" n="6">Victoire à Celui qui est né du lotus <supplied reason="explanation">Brahmā</supplied>, qui a lancé de ses quatre bouches en même temps le tonnerre de l'Oṁkāra, comme si, pour parachever la création de l'univers, il eût voulu faire fructifier sa semence primordiale déposée dans le champ.</p>
· <p rend="stanza" n="7">Victoire à Mandākinī <supplied reason="explanation">Gaṅgā</supplied>, dont les ondes sortent du disque de la lune, et que Dhūrjaṭi <supplied reason="explanation">Śiva</supplied> porte sur sa tète, comme pour faire voir le puissant lien d'amour qui l'attache à cette moitié de son corps qu'est la fille du roi des monts <supplied reason="explanation">Umā</supplied>!</p>
· <p rend="stanza" n="8">Il y avait un roi glorieux, dont les pieds étincelaient de la guirlande des joyaux <supplied reason="subaudible">qui ornaient</supplied> la tête des rois jusqu'à la mer ; qui, malgré son nom de Bālāditya <supplied reason="explanation">soleil levant</supplied>, était une pleine lune pour le malheur de ces lotus : les masses de ses ennemis ; qui, parure de ce ciel qu'est la race de Kauṇḍinya et de Somā, portait la Fortune royale conférée par Aninditapura illustré par son bras.</p>
1860 <p rend="stanza" n="9">Aux femmes des ennemis orgueilleux il conférait, dans le combat, le sacrement de la viduité. Avec ses qualités il tressait une guirlande de gloire aussi brillante que les rayons de la lune d'hiver. A Svargadvārapura, dont la prospérité le disputait à celle de Purandarapura, bienfaisant pour tous, il érigea un <foreign>liṅga</foreign> de Śarva, avec des richesses, pourvu d'un culte.</p>
· <p rend="stanza" n="10">Gloire de sa <supplied reason="subaudible">double</supplied> lignée de brahmanes et de <foreign>kṣatriya</foreign>s, la noble sœur de sa mère, portant le nom faste de Sarasvatī, illustre, purifiant le monde, alla vers son époux Viśvarūpa, le meilleur des brahmanes, réceptacle supérieur et profond d'hymnes des divers textes sacrés, comme <supplied reason="subaudible">la meilleure</supplied> des rivières va vers l'Océan.</p>
· <p rend="stanza" n="11">Dans cette race illustre ayant pour tige Somā et unie aux plus grands des dieux, à commencer par Indra, Upendra <supplied reason="explanation">Viṣṇu</supplied> et Rudra, <supplied reason="subaudible">mais alors</supplied> épuisée et déchue, — née pour en faire la joie, destinée à être pour cette mer de lait, sa famille, un arbre céleste fleuri de gloires, — prit naissance une fille pure, bienfaisante pour le monde, telle qu'une autre Laksmī.</p>
· <p rend="stanza" n="12">Bien qu'elle eût nom Mahendradevī, elle était fille de roi et Īśvarī, reine dont les louanges furent chantées plus d'une fois par les femmes célestes. Le iils du roi des rois de <gap reason="lost"/>pura, le roi Mahendravarman, <supplied reason="subaudible">issu</supplied> d'une race brillante, quand il l'eut obtenue <supplied reason="subaudible">pour épouse</supplied>, exerça vraiment une souveraineté effective.</p>
· <p rend="stanza" n="13">Surpassant de loin la beauté de la lune, dissipant ces ténèbres que sont les vices, nouant une guirlande de lotus <seg rend="pun">ou : une alliance avec Padmā Śrī, la Fortune</seg>, mine de splendeurs, le roi Rājendravarman fut engendré en cette reine par ce Prājāpati <seg rend="pun">ou : par ce maître des sujets</seg> à l'éclatant <foreign>tapas</foreign> <supplied reason="explanation">ascétisme ou chaleur</supplied>, comme le Soleil par Kaśyapa en Aditi.</p>
1865 <p rend="stanza" n="14">Comme la lune <supplied reason="subaudible">sortant</supplied> de la mer de lait ou le feu de la pierre de soleil, il sortit d'une pure lignée, doué d'une pureté plus grande, révéré par tous les rois.</p>
· <p rend="stanza" n="15">Son ardent éclat dissipait les ténèbres, tandis que la clarté de ses <foreign>kalā</foreign>s <supplied reason="explanation">talents ou parties du disque lunaire</supplied> apaisait l'horizon : ainsi, soleil, il remplit dès son apparition tout le rôle de la lune.</p>
· <p rend="stanza" n="16">Le bienfaisant Santānaka, bien que charmant par sa fructification propre et régulière, quand il eut obtenu de la terre <supplied reason="subaudible">ce roi</supplied> comme un fruit magnifique, atteignit au plus haut point du charme.</p>
· <p rend="stanza" n="17">Croissant de jour en jour, ayant une beauté de flamme, par le charme rare de sa beauté faisant surgir de tous côtés des partisans, il éclipsait la lune.</p>
· <p rend="stanza" n="18">Dès son enfance, il était complet en talents ; de jour en jour, il s'enflammait pour l'éloquence ; comme la possession des <foreign>kalā</foreign>s appartient aussi à la lune, mais accompagnée de froideur, il la surpassait de loin.</p>
1870 <p rend="stanza" n="19">Rejetant les défauts <seg rend="pun">ou : les ténèbres</seg>, versant un torrent de lumière, illuminant les objets, se répandant par le monde, la science, sur sa bouche infaillible, était pareille au brillant éclat du jour paraissant à l'orient.</p>
· <p rend="stanza" n="20"> Armé de la puissance de Maheśvara, faite de connaissance, efficace, conférée par les dieux, — dans le rôle de Kumāra, vainqueur de la foule de ses ennemis, il fit resplendir la fortune de Mahendra.</p>
· <p rend="stanza" n="21">Par des masses de cordes <seg rend="pun">ou : de qualités</seg>, larges, sûres, étendues, il courbait également, au moyen de l'éducation, son grand arc et son haut lignage princier, fait d'un excellent bambou <seg rend="pun">ou : issu d'une noble race</seg>, sans rival pour l'expansion.</p>
· <p rend="stanza" n="22">En rencontrant soudain ce terrain d'élite vanté par les habiles, fertile sans labour, la graine supérieure de la science et des armes, arrosée par l'eau de la foi, s'est puissamment développée.</p>
· <p rend="stanza" n="23"> Toutes les vertus <supplied reason="subaudible">éparses</supplied> de tous côtés, il se les appropriait avec adresse, versant toujours un torrent d'éclat, — comme le soleil, dans l'intérêt du monde, absorbe chaque jour les eaux, sans se lasser</p>
1875 <p rend="stanza" n="24"> Comme la grâce du printemps sur les jardins, comme le jour de la plénitude pour la lune, ainsi s'est levée, ravissante, splendide, la beauté de sa fraîche jeunesse.</p>
· <p rend="stanza" n="25">Par un contact aussi menu qu'un poil, sa nature tout entière s'exprimait ; par quelque <supplied reason="subaudible">mystère</supplied>, il rendait manifeste <supplied reason="subaudible">en lui</supplied> l'essence de Maheśa, que les traités du Sāṅkhya et les Āgamas eux-mêmes ne permettent pas de percevoir.</p>
· <p rend="stanza" n="26">Développée depuis l'enfance, riche dès le début, sa beauté, que nul autre ne posséda, a été sûrement morcelée par le Créateur pour embellir le doux éclat de sa jeunesse parfaite.</p>
· <p rend="stanza" n="27">L'amour qu'il maîtrisait sans cesse, même dans l'épanouissement de de sa jeunesse neuve, comme frappé de honte par la vue de sa beauté, n'osait, par orgueil, s'approcher de lui.</p>
· <p rend="stanza" n="28">En voyant sa beauté, que nul autre n'atteignit, Rati, les yeux battants de passion, cessa, je pense, de croire son époux digne d'elle, lui qui fut léché par la langue du feu de l'œil de Śiva.</p>
1880 <p rend="stanza" n="29">Déployant sa force puissante pour tendre l'arc, héros eminent parmi les jeunes gens, il posséda la fortune de prince héritier, non issue d'une matrice, mais conférée par son père, comme Rāma la noble Sītā.</p>
· <p rend="stanza" n="30">Lorsque de l'aiguière d'or, comme du disque du soleil, ruissela l'eau du sacre, pareille à l'ambroisie, depuis cet instant sa fortune participa à la croissance de la lune.</p>
· <p rend="stanza" n="31"> Par les eaux des ablutions, stériles pour les ignorants du Veda, le feu de son éclat se fortifiait ; de même, comme par envie, le feu du chagrin s'accompagnait, chez ses ennemis, d'une pluie de larmes.</p>
· <p rend="stanza" n="32">Orné de parures non factices, telles que la science, et aussi de la beauté de son corps charmant par nature, il adoptait les ornements raffinés qui venaient s'y joindre comme des moyens de préservation <supplied reason="explanation"><foreign>maṅgalam</foreign></supplied>.</p>
· <p rend="stanza" n="33">Ayant reçu le grand ondoiement de la méditation et ayant pour parure les joyaux dont il usait, il portait sur lui, toujours renouvelée, la beauté de la mer, dont l'eau fut bue et la masse de gemmes rejetée par Agastya.</p>
1885 <p rend="stanza" n="34">Par les diverses planètes parvenues à leur point culminant, bien qu'il se tînt, comme par crainte, à l'écart d'elles, il fut mis, sans le désirer, sur le trône royal, escarpé comme le Meru.</p>
· <p rend="stanza" n="35">Où pourrait-оn trouver un autre exemple aussi parfait de beauté physique ? Sa propre image reflétée sur la surface d'un miroir est indigne de lui, en raison du support.</p>
· <p rend="stanza" n="36">Au moment de son sacre, la Terre humide de l'eau ruisselante, la Terre qui a pour belle ceinture la mer, éleva en quelque sorte son parasol unique, brillant de gloire, blanc comme les <foreign>kalā</foreign>s de la lune.</p>
· <p rend="stanza" n="37"> Le fruit de toute prospérité définie par ses caractères propres annonce d'avance sa maturité : les vœux que formulaient pour lui des foules de brahmanes paraissaient une répétition.</p>
· <p rend="stanza" n="38">Comme les essaims d'abeilles vers le Pārijāta, comme les âmes des Munis vers la méditation de l'Ātman, ainsi, négligeant toute autre activité, les yeux des hommes se portaient vers lui seul.</p>
1890 <p rend="stanza" n="39">La fortune des rois, volage de nature, ne brillait çà et là comme un éclair, et l'aimable automne ne se montrait sans nuages qu'au moment de son entrée en campagne.</p>
· <p rend="stanza" n="40">Ayant sa fortune reluisante de la lustration de ses armes redoutables, illuminé par le sacre d'un grand empire, gardant sa personne au moyen des Vidyās, des Aṅgas et des Mantras, il atteignit un succès d'une haute essence.</p>
· <p rend="stanza" n="41">Quand il déployait sa bannière inébranlable, quand il allait à l'armée pour la conquête du monde, la fortune des rois ennemis chancelait d'abord, ensuite la terre s'alourdissait sous le poids de ses troupes.</p>
· <p rend="stanza" n="42">Comme s'ils eussent entendu Saumitri <supplied reason="explanation">Lakṣmaṇa</supplied> jetant, au moment de l'attaque, un cri plus haut que le tonnerre, les rois ennemis, pareils à Rāvaṇa, en entendant de loin le son de ses instruments de musique, étaient frappés de terreur.</p>
· <p rend="stanza" n="43">Telle qu'un torrent de fumée <supplied reason="subaudible">jeté par</supplied> le feu de son héroïsme, la poussière soulevée par ses armées entrant en campagne, faisait pleurer, sans même les toucher, les yeux des femmes des ennemis.</p>
1895 <p rend="stanza" n="44">Après avoir comprimé la terre <seg rend="pun">ou : la patience</seg> au début de sa carrière, et, dans sa marche, poussé les fleuves à l'impureté par ses poussières <seg rend="pun">ou : ses passions</seg>, la foule <seg rend="pun">ou : la congrégation</seg> de ses armées donnait l'assaut en fixant sa fureur <seg rend="pun">ou : en enchaînant la colère</seg>.</p>
· <p rend="stanza" n="45">Tantôt pleine de rois courbés et jonchée d'armées ennemies, tantôt étendue devant sa marche, sa route était comme la route des armées du ciel.</p>
· <p rend="stanza" n="46"><supplied reason="subaudible">L'obcurcissement</supplied> du ciel, l'arrêt des hommes, l'impuissance d'agir, l'abolition de l'éclat : tout ce que le soir opère au moyen des ténèbres, il le faisait aux ennemis au moyen de ses armées.</p>
· <p rend="stanza" n="47">Quand, étendant ses deux ailes retentissantes, il accourait impétueusement, pareil à Garuḍa, ces <foreign>nāga</foreign>s que sont les ennemis, frappés dans leur énergie, se voyaient contraints de fuir.</p>
· <p rend="stanza" n="48"><gap reason="lost"/></p>
1900 <p rend="stanza" n="49">Quand il levait son arc dans la bataille, comme dans une pure automne traversée de pluie, les rois, serrés l'un contre l'autre comme des nuages légers, étaient promptement réduits à l'impuissance.</p>
· <p rend="stanza" n="50"><gap reason="lost"/></p>
· <p rend="stanza" n="51">Réalisant la comparaison de l'homme trompé sur la vérité avec le papillon, la foule joyeuse des ennemis bravait, pour sa perte, le feu flamboyant de sa majesté, issu de l'<foreign>araṇi</foreign> son bras.</p>
· <p rend="stanza" n="52"><gap reason="lost"/></p>
· <p rend="stanza" n="53">Ayant obtenu son trône et dispersé ses ennemis, occupé l'atmosphère et maîtrisé la violence du cœur, tandis qu'il lançait infatigablement <supplied reason="subaudible">ses traits</supplied>, s'arrêta <gap reason="lost"/>.</p>
1905 <p rend="stanza" n="54"><gap reason="lost"/> avec ses traits il anéantit dans le combat <gap reason="lost"/>.</p>
· <p rend="stanza" n="55">Les flèches lancées par son arc, à l'harmonieux cliquetis, tombaient sur la tête des ennemis, laissant après elles le parfum des <supplied reason="subaudible">fleurs de</supplied> <foreign>mandāra</foreign> tombées de ces lianes que sont les mains des nymphes du ciel.</p>
· <p rend="stanza" n="56"><gap reason="lost"/> il trancha la tête à une foule de rois.</p>
· <p rend="stanza" n="57">Même investi par les rois ennemis dans le combat, sur la montagne, il resplendissait des flots de sang qui coulaient de ses blessures ; tandis que le soleil, même portant une cuirasse, perd son éclat sous l'ombre de son ennemi qui le couvre.</p>
· <p rend="stanza" n="58"><gap reason="lost"/> ayant une gloire irrésistible et universelle, il tira le méchant Rāvaṇa <gap reason="lost"/>.</p>
1910 <p rend="stanza" n="59">Ne désirant pas s'approprier dans le combat le disque de Visnu ni conquérir le foudre d'Indra, armé de son seul épieu <supplied reason="explanation">ou <foreign>śakti</foreign></supplied>, qui le mettait en possession du javelot de Maheśvara, il vainquit la troupe de ses ennemis.</p>
· <p rend="stanza" n="60"><gap reason="lost"/> de loin le cœur des femmes se fendait de lui-même <gap reason="lost"/>.</p>
· <p rend="stanza" n="61">Pilonné dans le combat par les guerriers ennemis, sa profondeur lui permettait de garder sa sérénité : un étang se trouble quand les éléphants s'y baignent, mais non l'océan.</p>
· <p rend="stanza" n="62"><gap reason="lost"/> brille comme l'éclair, étincelante, bien que sans languer comme la langue du serpent.</p>
· <p rend="stanza" n="63">Quand son épée humide <supplied reason="subaudible">de sang</supplied> tombait sur l'obstacle pour le briser, si, par suite de la légèreté de son poing ou d'une distraction de sa pensée, un second coup était nécessaire pour abattre son ennemi, il encourait les vifs reproches de son bras.</p>
1915 <p rend="stanza" n="64"><gap reason="lost"/> pour faire descendre les femmes célestes, il fit en quelque sorte un magnifique escalier.</p>
· <p rend="stanza" n="65">Attaquant les points faibles et ménageant ses hommes, il étendait par la séduction et par la force les succès obtenus, rendant stupide le plus habile adversaire.</p>
· <p rend="stanza" n="66"><gap reason="lost"/> la qualité de fruit, dans le combat il imitait habilement la manière d'agir du Créateur qui met dans son œuvre des activités opposées.</p>
· <p rend="stanza" n="67">Telle une nouvelle mariée qui, bien que sollicitée par son amie de faire face, bien que souhaitant elle-même d'être hardie, si elle voit de loin <supplied reason="subaudible">son époux</supplied>, tourne le dos, telle était devant lui l'armée ennemie dans la volupté du combat.</p>
· <p rend="stanza" n="68"><gap reason="lost"/> Celui qui dans une grande bataille obtient la victoire, ce n'est pas l'homme d'un courage sans but, mais celui qui prendles conseils des habiles.</p>
1920 <p rend="stanza" n="69">Le corps décoloré parle contact de ses forteresses <seg rend="pun">ou : de Durgā</seg>, les yeux hagards d'avoir contemplé l'entrée des cavernes <seg rend="pun">ou: le visage de Guha</seg>, la foule de ses ennemis, vêtue de peaux d'antilope, se tenait dans la forêt, immobile соmme un pieu, n'ayant plus de maître <seg rend="pun">ou : sans pourtant être Īśa</seg>.</p>
· <p rend="stanza" n="70"><gap reason="lost"/> son désir était frustré : à celui qui veut conquérir ou donner la terre, la terre ne suffit jamais.</p>
· <p rend="stanza" n="71">Le pays de ses ennemis, où se trouvent en foule les coraux clairs, grands, étincelants, où plongent les <foreign>nāga</foreign>s à l'approche de Hari, aussi inaccessible que la mer par ses forêts intérieures, perd cependant sa fortune.</p>
· <p rend="stanza" n="72"><gap reason="lost"/> la réalisation du but, — appliqué au développement de la triade <supplied reason="explanation"><foreign>dharma</foreign>, <foreign>artha</foreign>, <foreign>kāma</foreign></supplied> ; les quatre points cardinaux, dont il connaissait la portée, il les saisit, comme les sciences, dès sa jeunesse.</p>
· <p rend="stanza" n="73">Se faisant place dans la monde par sa toute-puissance, inaccessible aux autres, supérieure aux mieux doués, sa gloire, pure comme l'éther, jouit d'une suite interrompue de qualités et de discours.</p>
1925 <p rend="stanza" n="74">La Terre était auparavant amaigrie par la disparition des <gap reason="lost"/> causée par les divarses espèces de traitements de Suśruta ; <supplied reason="subaudible">ce roi</supplied> , habile à éliminer tous les maux, lui rendit son embonpoint au moyen des six Rasas et <supplied reason="subaudible">des six</supplied> Aṅgas.</p>
· <p rend="stanza" n="75">Son éclat, qui faisait pâlir tout autre éclat, était en tète <seg rend="pun">ou : à l'orient</seg> et de grand rayon <seg rend="pun">ou : ayant un grand disque</seg> ; parvenu à la grande souveraineté, <supplied reason="subaudible">ce roi</supplied> brilla puissamment comme le soleil <supplied reason="subaudible">arrivé</supplied> au milieu du jour.</p>
· <p rend="stanza" n="76">Lorsque, armé d'une redoutable puissance, il gravit ce roi des monts aux lions dressés, <supplied reason="subaudible">le trône</supplied>, non seulement les étoiles perdirent leur éclat, mais les tètes diamantées des rois tombèrent.</p>
· <p rend="stanza" n="77">Quand se dressa en un seul point <supplied reason="subaudible">du monde</supplied> son grand parasol blanc, brillant comme la lune, la chaleur, délaissant toute la terre envahit le cœur de ses ennemis.</p>
· <p rend="stanza" n="78"> Désireux sans doute de contempler longtemps sa beauté, tous les mondes ont cherché à obtenir par d'innombrables sacrifices la faculté de regarder sans cligner des yeux, en vue de contenter leur envie.</p>
1930 <p rend="stanza" n="79">Aimant à voir chez ses amis sa propre Fortune comme dans un miroir, il la leur faisait passer successivement, tel qu'un reflet de lui-même, dans le miroir des joyaux [qu'il leur donnait] après les avoir portés.</p>
· <p rend="stanza" n="80"> En raison de son extrême énergie, sa politique, à la différence des autres, était parfaitement droite : hormis le soleil et la lune, quelle autre planète n'a une marche oblique ou rétrograde </p>
· <p rend="stanza" n="81"> Parles quatre Vedas, Sāma etc., ayant pour racine les Mantras, ayant de multiples applications, moyens d'écarter les malheurs, il réalisait habilement le succès.</p>
· <p rend="stanza" n="82"> Toujours reconnu comme protagoniste de la guerre <seg rend="pun">ou : Matière primordiale</seg>, montrant une grande et admirable activité <seg rend="pun">ou : l'action variée du Mahat</seg>, par le seul exercice des six Guṇas, sans <supplied reason="subaudible">avoir besoin</supplied> de paroles, il proclamait incomparable sa triple excellence <seg rend="pun">ou : le Pradhāna formé de trois Guṇas</seg>.</p>
· <p rend="stanza" n="83"> Le Créateur, bien qu'il biaise ordinairement devant sa tâche, et qu'il ait <supplied reason="subaudible">d'autre part</supplied> la force sans égale de Maître de Mantras, lui obéissait comme par crainte du regard destructeur qu'il jetait sur ses adversaires.</p>
1935 <p rend="stanza" n="84">Menacés de loin, dans son royaume, par les abondantes vertus amies de l'union avec le Trivarga, — les vices, comme par dépil, se sont ralliés bien vite aux ennemis de ce roi, appui des vertus.</p>
· <p rend="stanza" n="85">C'est après avoir extirpé ses propres défaillances qu'il se levait pour châtier, dans la juste mesure, les autres délinquants : même en chassant les ténèbres, la lune considère intégralement sa propre tache.</p>
· <p rend="stanza" n="86">Par suite de leur bonne éducation et de leur absence de vices, ses sujets loyaux ne craignaient pas le malheur ; jadis, par suite de sa mauvaise éducation, la princesse fille d'Ajātaśatru elle-même encourut une grande infortune.</p>
· <p rend="stanza" n="87">Attentives aux lacunes, tirant leur caractère de l'apaisement, invincibles pour ceux dont la force est incomplète, les Prospérités, ayant pris pour réceptacle ce roi expérimenté, furent comme des eaux devenues parfaitement stables.</p>
· <p rend="stanza" n="88">Sa lance, lionne qui rôdait de tous côtés sur la route des enenmis, terrible à ceux qu'elle devait chasser, et qui de son union avec un mâle <seg rend="pun">ou : un homme puissant</seg> obtint des fils <seg rend="pun">ou : des sujets</seg>, il la nourrissait, ayant obtenu pour reine la Fortune.</p>
1940 <p rend="stanza" n="89">La foule des sages a mis au premier rang des grands rois Kārtavīrya qui avait mille défauts : que dire de celui-ci qui est pourvu de toutes les qualités sans exception ?</p>
· <p rend="stanza" n="90">Bien que chantée sur la terre et dans le ciel, la gloire de Jisnu <supplied reason="explanation">Arjuna</supplied>, réalisant la perfection de l'héroïsme, n'est pas comparable à la sienne, puisqu'elle est une souffrance pour Karṇa, tandis que l'autre est un délice pour les oreilles.</p>
· <p rend="stanza" n="91">Telle qu'un nuage occupant tous les points du ciel, lorsque retentisait sa gloire, la terre lointaine <seg rend="pun">ou : la terre de Vidūra</seg> offrait avec empressement, sans qu'on eût à les prendre, non seulement ses joyaux mais aussi d'autres présents, éléphants etc.</p>
· <p rend="stanza" n="92">Par la fumée qui montait de ses centaines de milliers de sacrifices et qui voilait tous les points cardinaux, interceptant le faisceau des rayons solaires, il maculait en même temps le ciel et la gloire de Śatakratu <supplied reason="explanation">Indra</supplied>.</p>
· <p rend="stanza" n="93">On déclare correct le raisonnement qui conclut de la vue de la fumée au feu ; mais le vrai, c'est ce raisonnement nouveau, qui, de la vue de la fumée de ses sacrifices, conclut à une pluie de richesses.</p>
1945 <p rend="stanza" n="94">Comme, au contact de l'océan, un nuage se gonfle d'eaux qui lui viennent d'elles-mêmes sans en être sollicitées ; ainsi, après l'avoir abordé, l'armée des malheureux, d'abord vide, <supplied reason="subaudible">se retirait</supplied> pleine à souhait et versait à son tour une pluie <supplied reason="subaudible">de bienfaits</supplied>.</p>
· <p rend="stanza" n="95">Ravissant les yeux, montrant la beauté de ses rayons <seg rend="pun">ou : de ses doigts</seg>, humectée d'un suc excellent <seg rend="pun">ou : de bon goût</seg>, la figure de ce roi était comme un disque lunaire qui, ayant une rotation de belle couleur <seg rend="pun">ou : un bon style de théâtre</seg> méritait <supplied reason="subaudible">en outre</supplied> d'être comparé à la danse, mais qui n'était point, <supplied reason="subaudible">comme la lune</supplied>, déparé par une antilope.</p>
· <p rend="stanza" n="96">Appuyé à son ombre, un autre roi peut vaincre les ennemis orgueilleux, que dire de lui-même? Sans le soleil, auquel elle emprunte son large éclat, la lune assurément ne dissiperait pas les ténèbres.</p>
· <p rend="stanza" n="97">Les parures des autres rois et leurs miroirs de pierres précieuses ne jetaient qu'un faible éclat auprès des splendides miroirs des ongles <supplied reason="subaudible">de ses pieds</supplied>, qui devenaient pour eux pendants d'oreilles <supplied reason="subaudible">sous forme de</supplied> commandements.</p>
· <p rend="stanza" n="98">Un autre pouvait l'égaler par quelques qualité, il n'égalait pas sa grandeur : le paon sait danser et il a le cou bleu, il n'arrive pas pour autant au rang d'Īśvara.</p>
1950 <p rend="stanza" n="99">Toujours en mouvement, attractive, omniprésente, forte, large, imposant l'ordre aux turbulents, sa gloire semble faite des grands éléments.</p>
· <p rend="stanza" n="100">Eloquence, vaillance, beauté, grâce, profondeur, douceur, bonté : ces <supplied reason="subaudible">vertus</supplied>, et d'autres encore, il en fut le séjour unique ; et par le Créateur il fut créé supérieur encore en énergie et en intelligence.</p>
· <p rend="stanza" n="101">Si Kārttavīrya, à la vaillance reconnue sur la terre, voyait devant lui la vaillance de ce roi alimentée par deux bras <supplied reason="subaudible">seulement</supplied>, il croirait, je pense, que, dans le combat, ses mille bras ne sont pour lui qu'un fardeau.</p>
· <p rend="stanza" n="102">La force guerrière de ce vainqueur des ennemis distance de bien loin toutes les autres puissances, comme l'odeur d'un éléphant en rut et ruisselant de <foreign>mada</foreign> celle des autres éléphants terrifiés.</p>
· <p rend="stanza" n="103">Rejetant tout attachement à d'autres divinités, sa Foi et sa Piété suprêmes se tournaient avec désir vers Śrīkaṇṭha <supplied reason="explanation">Viṣṇu</supplied>, comme Gaṅgā et Bhavānī vers le dieu des dieux <supplied reason="explanation">Śiva</supplied>.</p>
1955 <p rend="stanza" n="104"><gap reason="lost"/> création de beauté <gap reason="lost"/> pilier d'or unique, que le Créateur <gap reason="lost"/></p>
· <p rend="stanza" n="105">"Tel j'avais créé Kāma, qui fut brûlé par Pinākin <supplied reason="explanation">Śiva</supplied>": dans cette pensée, le Créateur donna la souveraineté à <supplied reason="subaudible">ce roi</supplied> d'une beauté parfaite.</p>
· <p rend="stanza" n="106"><gap reason="lost"/> la science le Créateur aux quatre visages <gap reason="lost"/></p>
· <p rend="stanza" n="107">Laissant la Fortune sur sa poitrine et la Gloire sur l'autre rive de la mer, il prenait le plaisir d'amour, lui jeune, avec la vieille Science.</p>
· <p rend="stanza" n="108">Autrefois Dilīpa, par désir d'une postérité, garda la vache de Vasiṣṭha : ayant obtenu des sujets par s'a propre énergie, ce Bhārgavīya <gap reason="lost"/></p>
1960 <p rend="stanza" n="109">Devant la meг de lait de sa gloire débordant sur le monde, la terre effrayée a pris l'apparence d'un reflet de lune.</p>
· <p rend="stanza" n="110">Bien que comblé de mille jouissances <seg rend="pun">ou : replis</seg> <gap reason="lost"/> bien que doué de qualités infinies <seg rend="pun">ou : d'Ananta</seg>, il était très secourable à la peine des humbles <seg rend="pun">ou : de Vinatā</seg>.</p>
· <p rend="stanza" n="111">Ombrageant d'un grand parasol unique la terre ornée de sa ceinture d'océans, il rendit le Meru inutile.</p>
· <p rend="stanza" n="112">Tout chancelant de sa rencontre avec son ennemi Kali, par suite de la perte de ses pieds, Dharma, après avoir trouvé <supplied reason="subaudible">ce roi</supplied>, se tint ferme, illuminé par son succès.</p>
· <p rend="stanza" n="113">Dans le combat, le feu de sa majesté, attisé par le vent de son héroïsme, — bien que sans fumée, faisait verser aux femmes des ennemis des torrents de larmes.</p>
1965 <p rend="stanza" n="114">La Fortune des ennemis, semblable à une lueur éphémère, s'appuya sur lui <supplied reason="subaudible">par désir</supplied> de stabilité ; sa Gloire, quoique liée à une série de qualités <seg rend="pun">ou : par une série de cordes</seg>, s'échappa vers tous les points de l'horizon.</p>
· <p rend="stanza" n="115">L'arbre Kalpa de son bras, poussé dans le Nandana du combat, ayant comme bourgeon son épée rougie, dispersait dans toutes les directions les fleurs de sa gloire.</p>
· <p rend="stanza" n="116">Dans ses marches, la Terre, comme irritée d'être frappée par les coups des défenses des éléphants furieux, enveloppait sans cesse de poussière les grands guerriers.</p>
· <p rend="stanza" n="117">Fortifié par l'accomplissement des Mantras, il porta sur le feu de son épée, enflammé par <supplied reason="subaudible">ce</supplied> combustible, des lotus — les têtes des ennemis — et engendra <supplied reason="subaudible">ainsi</supplied> la toute-puissance royale.</p>
· <p rend="stanza" n="118">Il était solide, inaccessible, élevé, déracinant <gap reason="lost"/>, d'une énergie infinie <seg rend="pun">ou : ayant l'énergie d'Ananta</seg> dans la destruction <seg rend="pun">ou : dans le barattement</seg> ; et pourtant il n'était pas de la race des Monts.</p>
1970 <p rend="stanza" n="119">La Fortune des ennemis, comme dévorée de soif, brûlée qu'elle était par le feu de sa majesté, dès qu'elle trouva l'onde née de son lotus <supplied reason="subaudible">de son cœur</supplied>, ne perdit pas un instant <supplied reason="subaudible">pour s'y désaltérer</supplied>.</p>
· <p rend="stanza" n="120">La poussière des lotus de ses pieds, comme suivant l'exemple de sa conduite, quand elle se posait sur les tètes des rois, leur donnait la prospérité.</p>
· <p rend="stanza" n="121">Tel que Hari, les yeux embués de sommeil, il portait, comme une femme, ses enfants <seg rend="pun">ou : ses sujets</seg> sur son sein : mais il était un Śiva par le cœur, et sa virilité était claire pour les hommes intelligents.</p>
· <p rend="stanza" n="122">Après avoir vaincu dans le combat un orgueilleux roi ennemi, il traitait avec bonté sa famille, <supplied reason="subaudible">comme</supplied> le lion qui a déchiré le roi des éléphants <gap reason="lost"/></p>
· <p rend="stanza" n="123">Ayant enchaîné son favori, le glaive, et vaincu les ennemis par ses flèches droites munies d'une corde <seg rend="pun">ou : parses demandes loyales pourvues de qualités</seg>, il distribuait les biens selon les mérites.</p>
1975 <p rend="stanza" n="124">Le poison bu par Nīlakaṇṭha devint une parure pour son cou ; l'ambroisie de sa parole vomie par <gap reason="lost"/> pour les sages <gap reason="lost"/></p>
· <p rend="stanza" n="125">Assurément Vraddhna <supplied reason="explanation">le soleil</supplied> est aujourd'hui encore fourvoyé par ses coursiers, égarés par les fumées épaisses et aveuglantes qui s'élevaient de ses sacrifices.</p>
· <p rend="stanza" n="126"><gap reason="lost"/> Dans ce sacrifice : la guerre, avec ces bûches : les ennemis, il assignait à ces brahmanes : les points cardinaux, un salaire indestructible : la gloire.</p>
· <p rend="stanza" n="127">Quand les ennemis, déposant leurs glaives, se prosternaient devant lui, il détendait la corde de son arc et cessait <supplied reason="subaudible">de les combattre</supplied>, mais non les archers</p>
· <p rend="stanza" n="128">Le bras de ce roi était correct <seg rend="pun">ou : arrondi</seg> et secourable pour ses amis ; mais, dans la guerre, il était toujours résolu à l'égard des ennemis et des malveillants.</p>
1980 <p rend="stanza" n="129">Ayant reconnu que les sentiments entretenus par <supplied reason="subaudible">toutes</supplied> les espèces d'ennemis se fondent sur une seule chose, il exécutait supérieurement la manœuvre habituelle des arcs</p>
· <p rend="stanza" n="130">Dans la grotte de son cœur, habitée par Śiva et profonde en piété, les autres devatās, par crainte du feu de son œil, ne pénétraient pas</p>
· <p rend="stanza" n="131">Il pénétrait sans cesse, inlassable, dans le cœur des belles, comme pour y frapper le pirate Amour qui s'y tient embusqué.</p>
· <p rend="stanza" n="132">Bien qu'élevé à la sérénité par la méditation, il terrifiait, par son nom seul, les ennemis : quand ils sentent de loin l'odeur du lion, les éléphants s'enfuient.</p>
· <p rend="stanza" n="133">Quand elle eut trouvé <supplied reason="subaudible">ce roi</supplied> riche de la pratique de la prudence et de l'héroïsme, la Terre, comme <supplied reason="subaudible">une femme</supplied> sans aucun autre amant, parvenue à ses fins, lui donna son amour, à cause de la douce pression de ses ongles.</p>
1985 <p rend="stanza" n="134">Il ne dérogeait aux convenances qu'en ceci que, tout en montrant le trésor de sa beauté, il attirait à lui tous les cœurs.</p>
· <p rend="stanza" n="135">Ayant déposé ses armes, endormi dans la forêt, Hari l'Incréé s'abandonne entièrement au Yoga ; mais Rudra garde la moitié de son épouse, comme s'il pensait à <supplied reason="subaudible">ce roi</supplied> qui aspire à la conquérir.</p>
· <p rend="stanza" n="136">Par désir de ce nectar : le sang dégouttant de ce lotus : sa claire épée, — la Fortune des ennemis fut affolée, comme Bhr̥ṅgin, au frottement de son bras.</p>
· <p rend="stanza" n="137">Sur un seul mot de lui, la ville de ses ennemis fut, comme le ciel, parcourue par les constellations et offrant de la place aux êtres.</p>
· <p rend="stanza" n="138">Troublé par le jeu de ses flèches, bien que pourvu d'armées et de forteresses, l'ennemi, comme en pleine bataille, s'enfuit dans la forêt, n'ayant pour compagnon que son glaive.</p>
1990 <p rend="stanza" n="139">Plongés dans la stupeur <seg rend="pun">ou : adonnés à la méditation</seg>, privés de couleur <seg rend="pun">ou : dépouillant la passion</seg>, réfugiés dans les cavernes <seg rend="pun">ou : retirés dans leur cœur</seg>, les ennemis, sans la contemplation des pieds de ce Seigneur, ne pouvaient parvenir à la délivrance.</p>
· <p rend="stanza" n="140">"Comment, abandonné par mon époux, pourrais-je résister aux bêtes féroces ?" Dans cette pensée, la ville des ennemis entra dans le feu purificateur de son incendie.</p>
· <p rend="stanza" n="141">Ayant vu dans le combat la vaillance de ce héros, la foule des ennemis, comme par désir d'obtenir du courage <seg rend="pun">ou : des bêtes</seg>, se réfugia dans la forêt hantée de lions, etc.</p>
· <p rend="stanza" n="142">Même enivrés par le rut, même de haute taille, même utilisables pour l'accomplissement du Dharma, les éléphants étaient par lui donnés bien souvent aux brahmanes.</p>
· <p rend="stanza" n="143">Employant dans les mots les sept sortes de thèmes et de désinences, il était de première force pour le sens des taddhitas et connaissait les kr̥tyas, le verbe et l'augment.</p>
1995 <p rend="stanza" n="144">La Terre ardait du feu de sa majesté : par crainte qu'elle ne prît feu, je pense, il la baigna maintes fois des torrents d'eau de ses donations.</p>
· <p rend="stanza" n="145">Ravissante, liée par ses qualités, épanouie, la guirlande de sa gloire est, aujourd'hui encore, hautement portée par la Fortune des trois mondes.</p>
· <p rend="stanza" n="146">La ville du roi de Campā, ayant pour fossé profond la mer, fut réduite en cendres par les guerriers obéissant à ses ordres.</p>
· <p rend="stanza" n="147">Ses pieds étaient décolorés <supplied reason="explanation"><foreign>vivarṇa</foreign></supplied> par l'éclat des gemmes des diadèmes des rois ; mais la terre immaculée, soulevée par son bras, était bienveillante à toutes les castes <supplied reason="explanation"><foreign>varṇa</foreign></supplied>.</p>
· <p rend="stanza" n="148"> Kali, quoique absolument gauche <supplied reason="explanation">ou fourbe</supplied>, était droit sous son règne : il s'enfuit derrière ses ennemis en fuite, comme par crainte du feu de son éclat.</p>
2000 <p rend="stanza" n="149">La terre jusqu'à l'océan fut par lui si complètement débarrassée d'ennemis <seg rend="pun">ou : de broussailles</seg> qu'aujourd'hui encore sa gloire, allant seule de tous côtés, ne trébuche pas.</p>
· <p rend="stanza" n="150"> Sa préoccupation s'adressait principalement aux qualités, secondairement aux substances <seg rend="pun">ou : richesses</seg> : il ne s'écartait pas de la doctrine de Kāśyapa.</p>
· <p rend="stanza" n="151"> Où le désir des ennemis eût-il pu se jouer à l'aise et sans crainte, puisque la poussière soulevée par sa marche obscurcissait tous les points de l'espace </p>
· <p rend="stanza" n="152">Celle que toujours écarte l'amour, qui s'éprend d'une intelligence mûrie, cette femme noble : la science royale ne le dédaigna (?) jamais.</p>
· <p rend="stanza" n="153"> Habile comme le Créateur incarné, il détruisait, au moment opportun, avec adresse, toute la masse impure des vices de Kali.</p>
2005 <p rend="stanza" n="154">Par les nuages de fumée tendus par la centaine de sacrifices qu'il offrait constamment, il rendait en automne, comme dans la saison des pluies, le ciel brouillé.</p>
· <p rend="stanza" n="155">Détournant les yeux de la femme d'autrui, expérimenté dans la bonne conduite, il accomplissait pourtant dans le combat le rite du mariage avec les Fortunes de l'ennemi.</p>
· <p rend="stanza" n="156">C'est sans doute par jalousie de l'éclat de ce grand prince, qui surpassa, à son lever, tous les autres, qu'aujourd'hui encore le feu sous-marin se cache dans la mer.</p>
· <p rend="stanza" n="157">Liée par le Créateur au Roi des Serpents, et indigente, la Terre, sans doute, fut par ce roi remplie du trésor de sa gloire et marquée du sceau du Taureau.</p>
· <p rend="stanza" n="158">Les perles que, sur le champ de bataille, il faisait jaillir des tempes des éléphants mis en pièces, brillaient comme les larmes de la Fortune des ennemis rendue veuve par lui.</p>
2010 <p rend="stanza" n="159"><gap reason="lost"/> le son de ce nuage qu'est le retentissement de sa gloire <gap reason="lost"/> faisaient croître la semence du Dharma dans le champ des trois mondes <gap reason="lost"/></p>
· <p rend="stanza" n="160">Par sa valeur dans le combat, son ennemi n'était pas digne d'être comparé à un lion, car c'est par peur de lui qu'il se réfugiait dans la caverne du lion.</p>
· <p rend="stanza" n="161">Comme une série de paroles <gap reason="lost"/> portion du roi <gap reason="lost"/> les lotus sortent du cercle de sa bouche.</p>
· <p rend="stanza" n="162"><gap reason="lost"/> unie au feu de sa majesté, sa Fortune royale, méprisant Kali, était Damayantī.</p>
· <p rend="stanza" n="163">La terre resserrée par l'expansion de sa gloire <gap reason="lost"/></p>
2015 <p rend="stanza" n="164"><gap reason="lost"/> lequel seul doué d'un éclat extrême <gap reason="lost"/> assurément, dessiné par Tvaṣṭar lui-même le Māra de l'erreur est sans éclat (?).</p>
· <p rend="stanza" n="165">L'ayant trouvé comme époux digne d'elle, dans le monde des hommes <gap reason="lost"/></p>
· <p rend="stanza" n="166"><supplied reason="subaudible">Salvatrice</supplied> de ceux qui veulent franchir la rivière profonde de l'infortune, sa parole, bien que véridique <seg rend="pun">ou : Satyavatī</seg> n'enfanta point Vedavyâsa.</p>
· <p rend="stanza" n="167">Les <supplied reason="subaudible">hommes</supplied> droits par leur union avec les vertus, écartent les calamités <gap reason="lost"/></p>
· <p rend="stanza" n="168">"Cette vieille Terre, portée parle Roi des Serpents, chancellerait" : dans cette pensée, sans doute, le Créateur confia la terre à ce jeune <supplied reason="subaudible">roi</supplied> parfait.</p>
2020 <p rend="stanza" n="169">La puissance, bien qu'existant antérieurement, et la foule des qualités des rois <gap reason="lost"/></p>
· <p rend="stanza" n="170">Il abordait en temps voulu, par des moyens infaillibles, les fortunes accumulées des rois, comme des jeunes filles sorties de l'enfance.</p>
· <p rend="stanza" n="171">Bien que versé dans la grammaire, sans redoublement <gap reason="lost"/></p>
· <p rend="stanza" n="172">Rien n'était comparable à l'ampleur de ses vertus : ayant compris la doctrine bouddhique, il n'avait pas d'idées fausses, même sous l'influence d'autres maîtres (?).</p>
· <p rend="stanza" n="173">Noyée dans la mer des vices du temps, infranchissable, profonde et redoutable <gap reason="lost"/></p>
2025 <p rend="stanza" n="174">Beau, jeune, suivant les traces de Manu, supérieur à tous, il rendait, sans élixir de vie, le bonheur exempt de vieillesse.</p>
· <p rend="stanza" n="175">Par son éclat resplendissant, disséminé partout en même temps <gap reason="lost"/></p>
· <p rend="stanza" n="176">S'il s'appuyait sur une forteresse, c'est parce qu'il savait que tel est le devoir des rois ; ce n'est pas par crainte des Dānavas que l'Ennemi de Madhu <supplied reason="explanation">Viṣṇu</supplied> fait de la mer son séjour.</p>
· <p rend="stanza" n="177">Les défauts mêmes, à commencer par l'amour, étaient appliqués par lui en leur lieu <gap reason="lost"/></p>
· <p rend="stanza" n="178">Les sages buvaient <gap reason="lost"/> l'ambroisie de ses exploits et, saturés de boisson, ils la rendaient sous forme de poèmes.</p>
2030 <p rend="stanza" n="179">A mesure que s'épaississaient sur le monde les ténèbres des vices, il <gap reason="lost"/></p>
· <p rend="stanza" n="180">Que les hommes fussent renommés pour leurs vertus ou méritassent le châtiment, il ne prenait pas comme motif de les détruire le fait qu'ils étaient soumis à l'impermanence.</p>
· <p rend="stanza" n="181">Bien qu'étant le Dieu aux multiples sacrifices, le Très Haut, le Maître des Vaches, <supplied reason="subaudible">Indra</supplied> alla <gap reason="lost"/> de lui qui n'était pas irascible <gap reason="lost"/></p>
· <p rend="stanza" n="182">L'ardeur du Feu fut jadis éteinte pour avoir rencontré le seul Bhr̥gu ; la sienne brûlait le chef d'une grande armée.</p>
· <p rend="stanza" n="183">Généreux, il faisait partager sa prospérité à ses amis ; Hari, ayant Lakṣmī couchée sur sa poitrine <gap reason="lost"/></p>
2035 <p rend="stanza" n="184">Les pauvres étanchèrent leur soif quand ils eurent la joie de le rencontrer, pareil à un grand lac paisible couvert de lotus épanouis.</p>
· <p rend="stanza" n="185">Ces touffes de lotus — les visages des femmes des ennemis — qui ne voyaient pas le soleil, il les fit de haut se fermer <gap reason="lost"/></p>
· <p rend="stanza" n="186">Il brillait, cygne royal nageant sur le grand lac du combat, qui avait pour lotus les visages des ennemis ombragés par la volée de ses flèches.</p>
· <p rend="stanza" n="187">Nul ne pouvait tenir tête à ses assauts sans répit. Rencontré par son épée frémissante <gap reason="lost"/></p>
· <p rend="stanza" n="188">Dans le combat, à la seule vue de son arc, les ennemis s'enfuyaient comme un vol de corbeaux : en présence de Kāma, l'Ennemi des serpents <supplied reason="explanation">Garuḍa</supplied> lui-même ne tient pas.</p>
2040 <p rend="stanza" n="189">Il <gap reason="lost"/> aux guerriers ennemis en fuite une <gap reason="lost"/> adroite, au visage embelli par ses boucles, ayant pour flèches des fleurs épanouies.</p>
· <p rend="stanza" n="190">Ayant des centaines de brillants Kīcaka <seg rend="pun">ou : de bambous bruissants</seg>, habitée par Kaṅka et autres <seg rend="pun">ou par des hérons et autres oiseaux</seg>, la ville des ennemis, bien que déserte, devint, grâce à lui, la capitale de Virāṭa.</p>
· <p rend="stanza" n="191">Comme une formule magique, il ôtait seulement leur énergie à ces <foreign>nāga</foreign>s, les rois, sans leur arracher la vie par voracité, comme Garuḍa.</p>
· <p rend="stanza" n="192">En voyant son sacrifice, par crainte de la décadence de la gloire de Śakra, Śacī, sous prétexte du contact de la fumée, eut les yeux pleins de larmes.</p>
· <p rend="stanza" n="193">A l'ombre des pieds de ce roi qui éclipsait l'éclat des autres, comme au pied du Meru, se réfugiaient les rois, renonçant au parasol blanc.</p>
2045 <p rend="stanza" n="194">Lors de la création, le Créateur dédaigneusement sépara le soleil et la lune ; mais il a fait ce roi unique, incomparable, capable à la fois de brûler et de rafraîchir.</p>
· <p rend="stanza" n="195">Désirant honorer de près ses pieds à l'ardent éclat, les files des rois les baignaient des ondes de lumière versées par les gemmes de leurs diadèmes.</p>
· <p rend="stanza" n="196">"Oh ! un nouvel attrait pour le monde !" Et, abandonnant son arc, Smara tourmenta le cœur des femmes par l'incomparable beauté de ce roi.</p>
· <p rend="stanza" n="197">Dans le lotus unique du monde, qui a pour pétales extérieurs les huit points cardinaux et pour large péricarpe le Meru, sa gloire faisait office de parfum.</p>
· <p rend="stanza" n="198">Eclatants, resplendissants, les rayons des ongles de ses pieds rivalisaient avec ceux des gemmes ornant les diadèmes des rois prosternés.</p>
2050 <p rend="stanza" n="199">Un manguier stérile depuis sa naissance obéissait à son ordre de produire des fruits, comme Dilīpa à Vasiṣṭha.</p>
· <p rend="stanza" n="200">L'immensité de ses vertus, profonde, célébrée par mille bouches, était pour les sages un commentaire qu'ils ne se lassaient pas de gloser.</p>
· <p rend="stanza" n="201">Il accrut de possessions sans précédent, palanquins etc., le fortuné <foreign>liṅga</foreign> Siddheśvara, <supplied reason="subaudible">situé</supplied> à Siddhaśivapura, sur une montagne.</p>
· <p rend="stanza" n="202">Au même endroit il érigea exactement, pour l'accroissement du mérite de ses ancêtres, un <foreign>liṅga</foreign> de Śarva et deux statues de Śarvānī.</p>
· <p rend="stanza" n="203">Dans le mois même de cette inauguration de Bhadreśvara porteur du trident, il consacra ailleurs encore des dieux par des offrandes.</p>
2055 <p rend="stanza" n="204">Ce roi, lune, gonfla ces océans de mérite spirituel, les rois Indravarman et autres, en même temps qu'il arrondissait sa propre sphère.</p>
· <p rend="stanza" n="205">Au Sud du Yaśodharataṭāka <supplied reason="subaudible">ce roi</supplied> habile érigea les statues de Śauri <supplied reason="explanation">Viṣṇu</supplied> et de Gaurī <supplied reason="explanation">Umā</supplied> <supplied reason="subaudible">et</supplied> un <foreign>liṅga</foreign> de Śambhu.</p>
· <p rend="stanza" n="206">Ce roi Rājendravarman, soleil de ce firmament qu'est le Somavaṁśa, a érigé le <foreign>liṅga</foreign> de Smarâri <supplied reason="explanation">Śiva</supplied>, gage de l'obtention du ciel et de la délivrance.</p>
· <p rend="stanza" n="207">Ce glorieux roi, connaisseur en stabilité, établit, pour le bonheur, ces deux statues de Śiva et de Pārvatī, à la ressemblance de ses père et mère obtenus par <supplied reason="subaudible">la grâce de</supplied> Bhavodbhava <supplied reason="explanation">Śiva</supplied>.</p>
· <p rend="stanza" n="208">Et ce grand guerrier, qui accomplissait les devoirs d'un roi, érigea cette statue de Viṣṇu et de Brahmā, de même que huit <foreign>liṅga</foreign>s du <supplied reason="subaudible">dieu</supplied> aux huit formes <supplied reason="explanation">Śiva</supplied>.</p>
2060 <p rend="stanza" n="209">Lui, dont la vaillance était égale à celle du roi des dieux, donna à ces dieux — comme chose accessoire — une masse complète de richesses embellie par des milliers d'insignes rutilants de joyaux.</p>
· <p rend="stanza" n="210">Lui qui était pareil à Mahendra, il établit ici, en l'honneur de ces divinités, un rituel de bonne observance à pratiquer toujours, un culte prescrit par les textes sacrés et la tradition des Śaivas et s'étendant à tous les mois.</p>
· <p rend="stanza" n="211">Et ce roi, qui avait l'intelligence de Vācaspati, qui marche en tête des rois observateurs du Dharma, a adressé aux rois futurs du Cambodge, qui cultiveront les devoirs royaux, ces paroles fermes et conformes au Dharma.</p>
· <p rend="stanza" n="212">La protection de ce qui est à protéger <gap reason="lost"/> Puisque vous connaissez ce devoir des rois, protégez cette œuvre pie : l'injonction réalise en quelque sorte la réalité.</p>
· <p rend="stanza" n="213"> Dharma, c'est certain, n'a qu'un pied durant ce <foreign>yuga</foreign> : comment pourrait-il se tenir debout, s'il ne s'appuyait sur ce pilier que sont les grands rois tels que vous, qui ont la connaissance des <foreign>śāstra</foreign>s?</p>
2065 <p rend="stanza" n="214"> La détresse de Dharma ferait honte à l'auteur même <supplied reason="subaudible">de l'œuvre</supplied> et particulièrement au roi qui a la charge de la protéger : cela vous est bien connu.</p>
· <p rend="stanza" n="215">Les sages, qui ont pour richesse la vertu et la gloire, ne sauraient désirer pour eux-mêmes, en ce monde, une richesse éphémère : il en est ainsi à plus forte raison, si cette richesse est celle des dieux etc. Vous qui êtes sages, n'auriez-vous pas cette volonté enracinée en vous?</p>
· <p rend="stanza" n="216"> Et cepsndant je vous <supplied reason="subaudible">adjure</supplied> encore : Gardez cette œuvre scrupuleusement! N'enlevez pas le bien des dieux! Cela est évident: mais, dans l'intérêt du Dharma, il n'y a pas de mal à se répéter.</p>
· <p rend="stanza" n="217">Un <supplied reason="subaudible">roi</supplied> magnanime, supplié, abandonnerait par grandeur d'âme sa vie même, à plus forte raison ses projets : c'est pourquoi ma parole, résolue sous l'influence de la confiance, est exempte de la crainte de voir repousser sa requête.</p>
· <p rend="stanza" n="218">En l'année Śaka comptée par les Vasus, les montagnes et les dés <supplied reason="explanation">874</supplied>, au jour propice, onzième de la quinzaine claire de Māgha, <supplied reason="subaudible">le <foreign>karaṇa</foreign></supplied> Bhava <supplied reason="subaudible">ayant commencé</supplied> depuis un instant, la lune arrivant au milieu du Taureau, ce <foreign>liṅga</foreign> de Śiva, appelé Śrī-Rājendreśvara, a trouvé ici une parfaite stabilité, avec ces statues de Śauri <supplied reason="explanation">Viṣṇu</supplied>, de Gaurī, de Giriśa <supplied reason="explanation">Śiva</supplied> et de Brahmā.</p>
2070 </div>
· <div type="translation" source="bib:Goodall2022_01">
· <p rend="stanza" n="1">Veneration <supplied reason="explanation"><foreign>namaḥ</foreign></supplied> to Śiva, the omnipresent <supplied reason="explanation"><foreign>vibhave</foreign></supplied>, who is eternal consciousness <supplied reason="explanation"><foreign>nityacite</foreign></supplied>, for the sake of accomplishment of the king’s goals <supplied reason="explanation"><foreign>rājño ’rthasiddhyai</foreign></supplied>—, <supplied reason="subaudible">Śiva</supplied> who, though he is one (eko ’pi), divided himself into three (bhinnas tridhā) for the pleasure to himself [to be found] in destruction, maintenance, and creation (saṃrodhasthitisaṃbhava-), as the most excellent [gods] (agryaiḥ) Brahmā, Viṣṇu and Rudra (padmajakañjadṛktrinayanaiḥ), who are presided over by Śaktis (adhyāsitaiḥ śaktibhiḥ), born from the syllable oṁ (-udgīthajaiḥ), which shines with the rays of fire, moon and sun that abound in [each] the three guṇas [respectively] (traiguṇyāḍhyaśikhīndubhāskarakarapradyotana-).</p>
· <p rend="stanza" n="2">May there be <supplied reason="explanation"><foreign>astu</foreign></supplied> veneration <supplied reason="explanation"><foreign>namaḥ</foreign></supplied> to the Lord <supplied reason="explanation"><foreign>bhagavate</foreign></supplied> Śiva as Oṃ <supplied reason="explanation"><foreign>praṇavātmane</foreign></supplied> for your <supplied reason="explanation"><foreign>vaḥ</foreign></supplied> success <supplied reason="explanation"><foreign>saṃsiddhyai</foreign></supplied>, whose (yasya) form (rūpam) is one whose top is adorned by a new moon (navendumaṇḍitaśikham), which is understood to be (pratītam) the supreme [essence] (param) of the Three [Vedas] (trayyāḥ), the seed[-syllable] (bījam) divided (bhinnam) into three (tridhā) [mantra-]divisions (kalābhiḥ), that gives rise to Brahmā, Hari and Īśvara (brahmaharīśvarodayakaram), which the sages (munayaḥ) teach (āmananti) to be the directly accessible (sākṣāt) syllable (/indestructible entity) (akṣaram), which is accessible through yoga (yogādhigamyam).</p>
· <p rend="stanza" n="3">Formerly <supplied reason="explanation"><foreign>prāk</foreign></supplied> alone <supplied reason="explanation"><foreign>ekā</foreign></supplied>, longing for her beloved <supplied reason="explanation"><foreign>kāntonmanā</foreign></supplied>, <supplied reason="subaudible">she became</supplied> Satī, broke forth from her body <supplied reason="explanation"><foreign>bhittvāṅgam</foreign></supplied>, rose into the sky <supplied reason="explanation"><foreign>gaganodgatā</foreign></supplied> for her own pleasure (ātmarataye) and then (punaḥ) renewed herself (yātā navatvaṃ) [as Pārvatī]; may that Śakti, [now become] Gaurī [and now no longer alone but] in union with Śiva (śivasaṅgatā), protect you (pātu vaḥ), she who is propitious for success (udayakarī) and who holds (bibhratī) a lotus (padmam) that she culled by lake Mānasa (mānasasambhṛtam)— [a lotus] that has unfolded beneath the [sun-like] radiance of her beauty (nijaruciprojjṛmbhitam).
2075 <seg rend="pun">Being <supplied reason="explanation"><foreign>satī</foreign></supplied> at first <supplied reason="explanation"><foreign>prāk</foreign></supplied> alone <supplied reason="explanation"><foreign>ekā</foreign></supplied>, <supplied reason="subaudible">pervading the body</supplied> up to the head <supplied reason="explanation"><foreign>kāntā</foreign></supplied>, the Śakti <supplied reason="subaudible">of the individual soul</supplied>, whose graceful movement is that of the sweet-sounding haṃsa[mantra] ( kala-haṃsavibhramagatiḥ), [transformed into the most subtle form of sound, which is called] Unmanā, after bursting forth from the body (bhittvāṅgam), rises into the sky ( gaganodgatā) [where she rests in the dvādaśānta] for the pleasure of the soul (ātmarataye) and then (punaḥ) having become nine (yātā navatvaṃ) [as the 9 śaktis of Śiva’s lotus-throne] and, [being now] reunited with Śiva (śivasaṅgatā), [re-]occupies (bibhratī) the lotus (padmam) that is held in the heart (mānasasambhṛtam), [a lotus] that has opened because of her light (nijaruciprojjṛmbhitam) —may she protect you (pātu vaḥ), she who brings about [ultimate] success (udayakarī).</seg></p>
· <p rend="stanza" n="4">May the Lord <supplied reason="explanation"><foreign>bhagavān</foreign></supplied> be victorious <supplied reason="explanation"><foreign>jīyāt</foreign></supplied>, Cause of causes <supplied reason="explanation"><foreign>kāraṇakāraṇam</foreign></supplied>, whose crest-jewel is the crescent moon <supplied reason="explanation"><foreign>ardhenducūḍāmaṇiḥ</foreign></supplied>, who proclaims <supplied reason="explanation"><foreign>vyākhyāyate</foreign></supplied> loudly (uccaiḥ), [though] without syllables (anakṣaraṃ), his untramelled (apratihatā) power as Cause (kāraṇaśaktiḥ), in as much as he sustains (vyātanvatā) [all] these (etāni) creatures [that make up the universe] (jaganti) through his eight (aṣṭabhiḥ) “bodies” (svatanubhiḥ), [namely] sacrificer, fire, sun, wind, ether, earth, water, moon (yajvahutabhugbhāsvannabhasvannabhaḥkṣityambhaḥkṣaṇadākaraiḥ).</p>
· <p rend="stanza" n="5">Bow <supplied reason="explanation"><foreign>namata</foreign></supplied> to Nārāyaṇa, who <supplied reason="explanation"><foreign>yaḥ</foreign></supplied>, in spreading out <supplied reason="explanation"><foreign>vitanvan</foreign></supplied> his all-pervasiveness <supplied reason="explanation"><foreign>vibhutām</foreign></supplied>, having seen <supplied reason="explanation"><foreign>dṛṣṭvā</foreign></supplied> the triple universe <supplied reason="explanation"><foreign>lokatrayam</foreign></supplied> to have an extent (-mātram) that could be crossed (°laṅghita°) three strides (tripada°) only (eva), is even now (adhunāpi) practising (vidadhāti) meditation (samādhim) upon the ocean (abdhau) while appearing to sleep (nidrācchalena) as though (iva) in order to attain (āptum) the fourth [transcendent] state (turīyapadam).</p>
· <p rend="stanza" n="6">Victorious is <supplied reason="explanation"><foreign>jayati</foreign></supplied> the Lotus-born <supplied reason="subaudible">Brahmā</supplied> <supplied reason="explanation"><foreign>ambhojabhūḥ</foreign></supplied>, who <supplied reason="explanation"><foreign>yaḥ</foreign></supplied>, with his four <supplied reason="explanation"><foreign>caturbhiḥ</foreign></supplied> faces <supplied reason="explanation"><foreign>vadanaiḥ</foreign></supplied> simultaneously <supplied reason="explanation"><foreign>samam</foreign></supplied> intoned (ujjagāra) the thunder (°vārida-ravam) of the sound oṁ (oṃkāra°), as though (iva) bringing (nayan) to swollen [fullness] (utsūnatām) his own primordial seed (nijabījam ādyam) that has been placed in the field (kṣetrāhitam) with a view to filling it (°pūraṇārtham) with the flourishing of the triple world (tribhuvanodaya°).</p>
· <p rend="stanza" n="7">May Gaṅgā <supplied reason="explanation"><foreign>mandākinī</foreign></supplied> be victorious <supplied reason="explanation"><foreign>jayati</foreign></supplied>, who <supplied reason="explanation"><foreign>yā</foreign></supplied> is borne <supplied reason="explanation"><foreign>dhṛtā</foreign></supplied> by Śiva <supplied reason="explanation"><foreign>dhūrjaṭinā</foreign></supplied> on his head <supplied reason="explanation"><foreign>mūrdhnā</foreign></supplied>, her floods of water having issued from the orb of the moon (mandāṅśumaṇḍalavinirgatavāridhārā), as though [he wished] (iva) to show (darśayitum) his bond of love [for her] (premānubandham) to be superior (prakṛṣṭam) to his bond with half the body of the daughter of the mountain (nagendratanayārdha- śarīrasandheḥ).</p>
2080 <p rend="stanza" n="8">There was once <supplied reason="explanation"><foreign>āsīt</foreign></supplied> a lord of the earth <supplied reason="explanation"><foreign>bhūpatiḥ</foreign></supplied> whose feet were worshipped by the crest-jewels of kings <supplied reason="explanation"><foreign>avanipatiśiroratnamālārcitāṅghriḥ</foreign></supplied> up to <supplied reason="explanation"><foreign>ā</foreign></supplied> the ocean<supplied reason="subaudible">’s shore</supplied> <supplied reason="explanation"><foreign>nīrarāśeḥ</foreign></supplied>, who, although (api) called “Rising Sun”, Bālāditya (bālādityābhidhānaḥ), was a full moon that resulted in the destruction of the lotuses that were enemy houses (arikulakamalopaplavākhaṇḍacandraḥ), a beauty-mark on [the face of ] the sky that was the lineage of Somā and Kauṇḍinya (somākauṇḍinyavaṅśāmvaratalatilakaḥ), rich in fame (bhūrikīrtiḥ), who (yaḥ) bore (vahan) a royal glory (rājyalakṣmīm) that was full in/by the city of Anindita, [a city] which had been made brilliant by the efforts of his bolt-like arms (dordaṇḍoddyotitāninditapurabharitām).</p>
· <p rend="stanza" n="9">Bālāditya <supplied reason="explanation"><foreign>yaḥ</foreign></supplied>, performing <supplied reason="explanation"><foreign>dadhat</foreign></supplied> in battle <supplied reason="explanation"><foreign>yudhi</foreign></supplied> the rite of initiation into widowhood for the wives <supplied reason="explanation"><foreign>vadhūvaidhavyadīkṣāvidhim</foreign></supplied> of his overweening enemies <supplied reason="explanation"><foreign>proddṛptadviṣatām</foreign></supplied>, making <supplied reason="explanation"><foreign>badhnan</foreign></supplied> a garland of his great glories (satkīrttimālām) that was white as the beams of the cool-rayed [moon] (śiśirāṅśuraśmiviśadām) out of the threads that were his virtues (guṇaiḥ), being beneficial to all (sārvaḥ)/a devotee of Śiva (sārvaḥ)/a universal emperor (sārvaḥ), installed in Svargadvārapura, a city whose prosperity rivalled that of the city of Purandara (purandarapurapraspardhisaṃvardhane), a Śaiva (śārvam) liṅga, along with rich endowments (savibhavam), according to the rules [of revealed literature] (vidhānānvitam).</p>
· <p rend="stanza" n="10">His sister’s daughter <supplied reason="explanation"><foreign>tadbhāgineyī</foreign></supplied> was a good woman <supplied reason="explanation"><foreign>satī</foreign></supplied>, who gave rise to the lineage that was both brahmin and kṣatriya <supplied reason="explanation"><foreign>brahmakṣatraparaṃparodayakarī</foreign></supplied>, bearing <supplied reason="explanation"><foreign>dadhatī</foreign></supplied> the meritorious <supplied reason="explanation"><foreign>puṇyam</foreign></supplied> name <supplied reason="explanation"><foreign>nāma</foreign></supplied> of Sarasvatī, famed (khyātā) for purifying the world (jagatpāvanī), who (yā) obtained (agamat) as her husband (priyam) Viśvarūpa, most excellent (varam) among brahmins (dvijānām), a deep (gabhīram) and large (adhikam) receptacle (pātram) for the teachings of various traditions (nānāmnāyagirām), like (iva) the ocean (sindhurājam)[, a deep and large receptacle] for the rivers (sindhūnām).</p>
· <p rend="stanza" n="11">When a multitude of <supplied reason="subaudible">members of</supplied> her own family <supplied reason="explanation"><foreign>nijakulanivahe</foreign></supplied>, who were its core <supplied reason="explanation"><foreign>sārabhūte</foreign></supplied>, whose glory was great <supplied reason="explanation"><foreign>bhūridhāmni</foreign></supplied> and whose origin was Somā <seg rend="pun">the moon</seg> <supplied reason="explanation"><foreign>somādye</foreign></supplied>, had passed away <supplied reason="explanation"><foreign>vyatīte</foreign></supplied> and been joined <supplied reason="subaudible">variously</supplied> (saṅgate) with the [heavens of the] greatest of the gods, with Rudra, with Viṣṇu, with Indra and with others (rudropendrāmarendraprabhṛtisuravaraiḥ), so that they might there take their pleasure (nandanārtham), there took (lebhe) pure (avadātaṃ) birth (janma) a lady as noble as the Pārijāta tree [but] blossoming with fame [for flowers] (pravikasitayaśaḥpārijātābhijātā), who had a disposition for bestowing good upon the world (bhuvanahitakarī), who was like (iva) a second (dvitīyā) Lakṣmī,
· noble kin <supplied reason="explanation"><foreign>-abhijātā</foreign></supplied> to the famous <supplied reason="explanation"><foreign>pravikasitayaśaḥ°</foreign></supplied> Pārijāta tree,
2085 <supplied reason="subaudible">produced</supplied> from the ocean of milk that was the lineage of that <supplied reason="subaudible">of Sarasvatī</supplied> <supplied reason="explanation"><foreign>tadvaṅśakṣīrasindhoḥ</foreign></supplied>.</p>
· <p rend="stanza" n="12">Even <supplied reason="explanation"><foreign>api</foreign></supplied> by name <supplied reason="explanation"><foreign>nāmnā</foreign></supplied> <supplied reason="subaudible">and not just because she was Mahendravarman’s Queen</supplied> she was called Mahendradevī, a veritable <supplied reason="explanation"><foreign>eva</foreign></supplied> Sovereign/Pārvatī <supplied reason="explanation"><foreign>īśvarī</foreign></supplied>, the daughter of kings <seg rend="pun">daughter of the Mountain [Himālaya]</seg> <supplied reason="explanation"><foreign>bhūbhṛtsutā</foreign></supplied>, a Queen/Goddess (devī) whose praises were repeatedly sung (asakṛtsaṅgīyamānastutiḥ) by heavenly ladies (divyavilāsinībhiḥ). On attaining (saṃprāpya) her (yām) [as his wife] the king Mahendravarman, the son of the king who was lord of Bhavapura (bhavapurādhīśāvanīśātmajaḥ), born of the solar line (bhāsvadvaṅśasamudgataḥ), became in a full sense Sovereign/Śiva (sārthām adhād īśatām).</p>
· <p rend="stanza" n="13">By this Lord of subjects, whose fieriness was plain to see <supplied reason="explanation"><foreign>prakaṭitatapasā</foreign></supplied>, was engendered <supplied reason="explanation"><foreign>utpāditaḥ</foreign></supplied> in that royal lady <supplied reason="explanation"><foreign>devyān tasyām</foreign></supplied> a mine of fiery light <supplied reason="explanation"><foreign>tejasām ākaraḥ</foreign></supplied> by whom the darkness of all faults was dispelled <supplied reason="explanation"><foreign>dhvastadoṣāndhakāraḥ</foreign></supplied>, who, while surpassing <supplied reason="explanation"><foreign>adharayan</foreign></supplied> utterly (adhikam) the beauty (lakṣmīm) of the moon (tīkṣṇetarāṅśoḥ), [and] while forging (badhnan) a bond [of affection] with Lakṣmī (padmānuvandham), became (abhavat) the king (avanipatiḥ), the venerable Rājendravarman,
· just as <supplied reason="explanation"><foreign>iva</foreign></supplied> the sun <supplied reason="explanation"><foreign>divasakaraḥ</foreign></supplied>, by whom the darkness of night is dispelled <supplied reason="explanation"><foreign>dhvastadoṣāndhakāraḥ</foreign></supplied>, who utterly occludes the lustre of the moon, and who engages the affection of lotusses <supplied reason="explanation"><foreign>padmānuvandham</foreign></supplied>, was en- gendered <supplied reason="explanation"><foreign>utpāditaḥ</foreign></supplied> in Aditi <supplied reason="explanation"><foreign>adityām</foreign></supplied> by Kaśyapa, who was a Prajāpati, and whose ascetic power was manifest (prakaṭitatapasā).</p>
· <p rend="stanza" n="14">Like <supplied reason="explanation"><foreign>iva</foreign></supplied> the full moon <supplied reason="explanation"><foreign>pūrṇacandraḥ</foreign></supplied> from the ocean of milk <supplied reason="explanation"><foreign>amburāśeḥ</foreign></supplied>, like <supplied reason="explanation"><foreign>iva</foreign></supplied> fire <supplied reason="explanation"><foreign>citrabhānuḥ</foreign></supplied> from the sun-stone <supplied reason="explanation"><foreign>caṇḍāṅśuratnāt</foreign></supplied>, he <supplied reason="explanation"><foreign>yaḥ</foreign></supplied> came forth (prādurbabhūva) exceptionally (nitarām) pure (viśuddhaḥ) from a pure lineage (śuddhānvayāt), revered by all kings (akhilabhūpavandyaḥ).</p>
2090 <p rend="stanza" n="15">The shining of light <supplied reason="explanation"><foreign>tejaḥprakāśaḥ</foreign></supplied>, the destruction <supplied reason="explanation"><foreign>vināśaḥ</foreign></supplied> of darkness <supplied reason="explanation"><foreign>tamasaḥ</foreign></supplied>, the serenity <supplied reason="explanation"><foreign>prasādaḥ</foreign></supplied> of the directions <supplied reason="explanation"><foreign>diśām</foreign></supplied>, the clarity <supplied reason="explanation"><foreign>sphuṭatā</foreign></supplied> of all the digits/arts <supplied reason="explanation"><foreign>kalānām</foreign></supplied>—all (nikhilam) these (yat ... tat) tasks (°kṛtyam) of sun and moon (tigmatejastuhināṅśu°) he accomplished (vitene) when he rose (udaye).</p>
· <p rend="stanza" n="16">Although <supplied reason="explanation"><foreign>api</foreign></supplied> <supplied reason="subaudible">already</supplied> properly <supplied reason="explanation"><foreign>samyak</foreign></supplied> lovely <supplied reason="explanation"><foreign>ramyaḥ</foreign></supplied> because of its offspring <supplied reason="explanation"><foreign>prasavena</foreign></supplied> that constantly <supplied reason="explanation"><foreign>santatam</foreign></supplied> arises <supplied reason="explanation"><foreign>udgatena</foreign></supplied> this dynasty <supplied reason="explanation"><foreign>santānakaḥ</foreign></supplied> derived from the moon/Somā (saumyaḥ), on reaching (samavāpya) Rājendravarman (yam) as its great fruit (mahāphalam), fully (bhūmnā), climbed (ruroha) the pinnacle (koṭim) of loveliness (ramaṇīyatāyāḥ)
· -a [veritable] kindly <supplied reason="explanation"><foreign>saumyaḥ</foreign></supplied> Santānaka tree, although <supplied reason="subaudible">already</supplied> properly lovely because of its constantly evident and full flowering, on producing its great fruit, fully climbs the pinnacle of loveliness.</p>
· <p rend="stanza" n="17">Waxing <supplied reason="explanation"><foreign>vivardhamānaḥ</foreign></supplied> daily <supplied reason="explanation"><foreign>anvaham</foreign></supplied>, being of a lambent loveliness <supplied reason="explanation"><foreign>iddhakāntiḥ</foreign></supplied>, engendering <supplied reason="explanation"><foreign>ādadhānaḥ</foreign></supplied> success on all sides <seg rend="pun">achieving growth in every lunar fortnight</seg> <supplied reason="explanation"><foreign>sarvapakṣodayam</foreign></supplied>, he outshone (tiraścakāra) indeed (eva) the loveliness of the moon (himāṅśulakṣmīm) with his particular beauty (vapurviśeṣeṇa), which captivated hearts (manohareṇa).</p>
· <p rend="stanza" n="18">Even <supplied reason="explanation"><foreign>api</foreign></supplied> in his infancy <supplied reason="explanation"><foreign>śaiśave</foreign></supplied> he became so quickly <supplied reason="explanation"><foreign>āśu</foreign></supplied> filled <supplied reason="explanation"><foreign>pūrṇaḥ</foreign></supplied> with <supplied reason="subaudible">all the</supplied> arts <supplied reason="explanation"><foreign>kalābhiḥ</foreign></supplied>, <supplied reason="subaudible">and</supplied> daily <supplied reason="explanation"><foreign>anvaham</foreign></supplied> grew so <supplied reason="explanation"><foreign>tathā</foreign></supplied> exceptionally brilliant (atidīptaḥ) in the qualities of his rhetoric (śabdaguṇe), that (...yathā) he eclipsed (adhaścakāra) by far (dūram) even (api) the moon’s quality of being possessed of kalās (kalāvattvam), which is accompanied by coldness/stupidity (jāḍyānvitam).</p>
2095 <p rend="stanza" n="19">Knowledge <supplied reason="explanation"><foreign>vidyā</foreign></supplied> early <supplied reason="explanation"><foreign>prāk</foreign></supplied> was united <supplied reason="explanation"><foreign>saṅgatā</foreign></supplied> with his faultless <supplied reason="explanation"><foreign>anavadyena</foreign></supplied> mouth <supplied reason="explanation"><foreign>mukhena</foreign></supplied>, just as <supplied reason="explanation"><foreign>iva</foreign></supplied> the radiance <supplied reason="explanation"><foreign>dīptiḥ</foreign></supplied> of the sun (ainī) [early joins the mouth of ] the day (dinasya) —
·— <supplied reason="subaudible">knowledge</supplied> which shines <supplied reason="explanation"><foreign>sphurantī</foreign></supplied> having dispelled <supplied reason="explanation"><foreign>nirasya</foreign></supplied> all opportunity for faults <supplied reason="explanation"><foreign>doṣāvasaram</foreign></supplied>, which reveals meaning <supplied reason="explanation"><foreign>prakāśitārthā</foreign></supplied> and which pervades <supplied reason="subaudible">every text’s meaning</supplied> <supplied reason="explanation"><foreign>aśnuvānā</foreign></supplied> in the world <supplied reason="explanation"><foreign>bhuvane</foreign></supplied>.
·— <supplied reason="subaudible">radiance</supplied> which shines after pushing aside the nighttime <supplied reason="explanation">doṣāvasaram</supplied>, which illuminates <supplied reason="subaudible">all</supplied> things <supplied reason="explanation"><foreign>prakāśitārthā</foreign></supplied> and which pervades <supplied reason="subaudible">everything</supplied> in the world.</p>
· <p rend="stanza" n="20">As Crown Prince <supplied reason="explanation"><foreign>kumārabhāve</foreign></supplied>, after attaining <supplied reason="explanation"><foreign>āsādya</foreign></supplied> the invincible <supplied reason="explanation"><foreign>amoghām</foreign></supplied> power <supplied reason="explanation"><foreign>śaktim</foreign></supplied> of Great King <supplied reason="explanation"><foreign>māheśvarīm</foreign></supplied>, transmitted to him by pandits (vibudhopanītām)—[a power] replete with knowledge (jñāna-mayīm)—, Rājendravarman caused the [royal] splendour of [his father] Mahendra (mahendralakṣmīm) to shine (dīpayām āsa) after vanquishing his [father’s] enemies (vijitārivargaḥ).
· Being <supplied reason="subaudible">a veritable</supplied> Skanda <supplied reason="explanation"><foreign>kumārabhāve</foreign></supplied>, after attaining <supplied reason="explanation"><foreign>āsādya</foreign></supplied> the invincible <supplied reason="subaudible">spear-like weapon called</supplied> Śakti from Śiva <supplied reason="explanation"><foreign>māheśvarīm</foreign></supplied> that is impregnated with mantras <supplied reason="explanation"><foreign>jñānamayīm</foreign></supplied> and that was transmitted to him by the god [Indra] (vibudhopanītām), he caused the splendour of Great Indra (mahendralakṣmīm) to shine after vanquishing the enemies [of the gods].
2100 In youth <supplied reason="explanation"><foreign>kumārabhāve</foreign></supplied> <supplied reason="subaudible">itself</supplied>, having attained Śiva’s <supplied reason="explanation"><foreign>māheśvarīm</foreign></supplied> Power <supplied reason="explanation"><foreign>śaktim</foreign></supplied> of Omniscience <supplied reason="explanation"><foreign>jñānamayīm</foreign></supplied> transmitted through <supplied reason="subaudible">an initiating</supplied> Guru <supplied reason="explanation"><foreign>vibudhopanītām</foreign></supplied>—[a power] that never fails [to grant salvation] (amoghām)—, he vanquished the [internal] enemies [that are the passions] (vijitārivargaḥ) and caused the glory of his great kingship (mahendralakṣmīm) to shine.</p>
· <p rend="stanza" n="21">Thanks to his training <supplied reason="explanation"><foreign>śikṣayā</foreign></supplied>, he bent <supplied reason="explanation"><foreign>nāmayati sma</foreign></supplied> a great <supplied reason="explanation"><foreign>mahat</foreign></supplied> bow <supplied reason="explanation"><foreign>dhanuḥ</foreign></supplied>,
· which was tall <supplied reason="explanation"><foreign>tuṅgam</foreign></supplied>, broad <supplied reason="explanation"><foreign>pṛthu</foreign></supplied>, trusted <supplied reason="explanation"><foreign>pratītam</foreign></supplied>, spread wide <supplied reason="explanation"><foreign>prathitam</foreign></supplied>, with<supplied reason="subaudible">a string of</supplied> numerous strands <supplied reason="explanation"><foreign>guṇaughaiḥ</foreign></supplied>, made of good bamboo (sadvaṃśajātam), excellent for dispersing [arrows] (prathane pradhānam),
· and <supplied reason="explanation"><foreign>ca</foreign></supplied>, similarly <supplied reason="explanation"><foreign>tulyam</foreign></supplied>, <supplied reason="subaudible">he caused</supplied> the great kṣatriya race <supplied reason="explanation"><foreign>kṣatrakulam</foreign></supplied> <supplied reason="subaudible">to bow</supplied>,
· which was lofty, <supplied reason="explanation"><foreign>tuṅgam</foreign></supplied>, famed from Pṛthu onwards <supplied reason="explanation"><foreign>pṛthupratītam</foreign></supplied>, spread wide <supplied reason="explanation"><foreign>prathitam</foreign></supplied> because of its numerous virtues <supplied reason="explanation"><foreign>guṇaughaiḥ</foreign></supplied>, born of excellent stock <supplied reason="explanation"><foreign>sadvaṃśajātam</foreign></supplied>, excellent at spreading [itself] (prathane pradhānam).</p>
2105 <p rend="stanza" n="22">Upon attaining <supplied reason="explanation"><foreign>pratipadya</foreign></supplied> him <supplied reason="explanation"><foreign>yam</foreign></supplied>, <supplied reason="subaudible">who was</supplied> an exceptional <supplied reason="explanation"><foreign>utkṛṣṭam</foreign></supplied> field <supplied reason="explanation"><foreign>kṣetram</foreign></supplied> recommended by experts <seg rend="pun">trained by experts</seg> <supplied reason="explanation"><foreign>śiṣṭopadiṣṭam</foreign></supplied> that gave fruit without being tilled (akṛṣṭapacyam), the excellent (agryam) seeds (bījam) both of śāstra and (ca) of weaponry (astrasya), watered (siktam) by the waters of faith (śraddhāmbhasā), at once grew (arukṣat) strongly (uccaiḥ).</p>
· <p rend="stanza" n="23">Tirelessly <supplied reason="explanation"><foreign>astatandriḥ</foreign></supplied> Rājendravarman <supplied reason="explanation"><foreign>yaḥ</foreign></supplied> constantly <supplied reason="explanation"><foreign>sadā</foreign></supplied> drew to himself <supplied reason="explanation"><foreign>upādade</foreign></supplied> from all sides <supplied reason="explanation"><foreign>sarvataḥ</foreign></supplied> all virtues <supplied reason="explanation"><foreign>sarvaguṇān</foreign></supplied> because of the acuity of his taste (paṭimnā ruceḥ), in order to release (ujjhan) [them again in] a special torrent (dhāraviśeṣam) for the benefit of the world (lokahitāya),
· just as the sun does liquids <supplied reason="explanation"><foreign>bhāsvān rasān iva</foreign></supplied> because of the sharpness of his light <supplied reason="explanation"><foreign>paṭimnā ruceḥ</foreign>.</supplied></p>
· <p rend="stanza" n="24">As <supplied reason="explanation"><foreign>iva</foreign></supplied> the glory of spring <supplied reason="explanation"><foreign>vasantasampat</foreign></supplied> <supplied reason="subaudible">nourishes the special beauty of</supplied> the good fortune of a garden <supplied reason="explanation"><foreign>udyānabhāgasya</foreign></supplied>, as <supplied reason="explanation"><foreign>iva</foreign></supplied> the full-moon day <supplied reason="explanation"><foreign>paurṇamāsī</foreign></supplied> [nourishes the exceptional beauty of] the moon (amṛtāṃśoḥ), so too the beauty of fresh youth (navayauvanaśrīḥ), nourishing (āpuṣṇatī) his (yasya) exceptional beauty (viśeṣaśobhāṃ), blossomed forth (samujjajṛmbhe).</p>
· <p rend="stanza" n="25"><supplied reason="subaudible">He was someone</supplied> in whom <supplied reason="explanation"><foreign>yatra</foreign></supplied> all the characteristics <supplied reason="explanation"><foreign>lakṣaṇam</foreign></supplied>, without exception <supplied reason="explanation"><foreign>astaśeṣam</foreign></supplied>, of a Great Man <supplied reason="explanation"><foreign>puṃso mahataḥ</foreign></supplied>, naturally <supplied reason="explanation"><foreign>prakṛtyā</foreign></supplied> observable (nirūpitam) for some rare people (kenāpi), eas- ily conceived of (vibhāvyam) in a manner not [requiring philosophical knowledge beginning] with the tradition of the Sāṅkhyas (asāṃkhyāgamavat), proclaimed (prakāśayām āsa) that he was a great king (maheśabhāvam).
2110 <supplied reason="subaudible">He was someone</supplied> in whom all the characteristics of the Great Soul <supplied reason="subaudible">viz. Viṣṇu</supplied> without exception, naturally observable, somehow <supplied reason="explanation"><foreign>kenāpi</foreign></supplied> proclaimed his nature as Maheśa <supplied reason="explanation">Śiva/a great king</supplied>, which is to be con- ceived <supplied reason="explanation"><foreign>vibhāvyam</foreign></supplied> not in the manner <supplied reason="subaudible">taught</supplied> by the tradition of the Sāṅkhyas (asāṃkhyāgamavat).
· <supplied reason="subaudible">He was someone</supplied> in whom all the characteristics without exception of the soul <supplied reason="explanation"><foreign>puṁsaḥ</foreign></supplied>, not discerned <supplied reason="explanation"><foreign>anirūpitam</foreign></supplied> because of the nature <supplied reason="explanation"><foreign>prakṛtyā</foreign></supplied> of the Buddhi <supplied reason="explanation"><foreign>mahataḥ</foreign></supplied>, when judged <supplied reason="explanation"><foreign>vibhāvyam</foreign></supplied> by certain particular persons [of rare understanding] (kenāpi), [but] not in the man- ner taught by the tradition of the Sāṅkhyas (asāṃkhyāgamavat), revealed (prakāśayām āsa) his [ultimate] Śiva-nature (maheśabhāvam).</p>
· <p rend="stanza" n="26">Surely <supplied reason="explanation"><foreign>dhruvam</foreign></supplied> the creator <supplied reason="explanation"><foreign>vidhātā</foreign></supplied>, in order to give colour to <supplied reason="explanation"><foreign>rañjayan</foreign></supplied> his youthful beauty <supplied reason="explanation"><foreign>yauvanakāntim</foreign></supplied> <supplied reason="subaudible">so that it would become</supplied> rich <supplied reason="explanation"><foreign>ṛddhām</foreign></supplied>, made as a part of it <supplied reason="explanation"><foreign>avayavīcakāra</foreign></supplied> that same (yat ...tat) beauty of Rājendravarman’s (yasya) that had been abundant from the start (prabhṛtiprabhūtām), that had been growing (pravṛddham) since his childhood (bālyāt), and that was unobtainable by anybody else (ananyalabdham).</p>
· <p rend="stanza" n="27">Even though <supplied reason="explanation"><foreign>api</foreign></supplied> Rājendravarman’s <supplied reason="explanation"><foreign>yasya</foreign></supplied> fresh youth <supplied reason="explanation"><foreign>nūtanayauvane</foreign></supplied> had broken forth clearly <supplied reason="explanation"><foreign>sphuṭe</foreign></supplied>, the god of Love <supplied reason="explanation"><foreign>manobhūḥ</foreign></supplied>, his pride broken down <supplied reason="explanation"><foreign>nirugnamānaḥ</foreign></supplied> constantly (satatam), did not (na) approach (upasasarpa) nearby (antikam) out of vanity (darpāt), as though (iva) shamed by the sight of his beauty (saundaryasandarśanajātalajjaḥ).</p>
· <p rend="stanza" n="28">When Rati beheld <supplied reason="explanation"><foreign>dṛṣṭvā</foreign></supplied> the loveliness of Rājendravarman’s body <supplied reason="explanation"><foreign>yasyāṅgalāvaṇyam</foreign></supplied>, shared by no one else <supplied reason="explanation"><foreign>ananyarūḍham</foreign></supplied>, she closed her eyes out of love <supplied reason="explanation"><foreign>premanimīlitākṣī</foreign></supplied>, I fancy <supplied reason="explanation"><foreign>manye</foreign></supplied>, and did not believe (na mene) that her husband (patim), who [alone] was compatible with her (ātmanīnam), had been licked by flames (°śikhāvalīḍham) of fire from Śiva’s eye (pinākinetrāgni°).</p>
2115 <p rend="stanza" n="29">Just as Rāma, a hero in youth <supplied reason="explanation"><foreign>yuvapravīraḥ</foreign></supplied>, his great powers proclaimed by bending <supplied reason="subaudible">Śiva’s</supplied> bow <supplied reason="explanation"><foreign>dhanurvikarṣapratatoruśaktiḥ</foreign></supplied>, married <supplied reason="explanation"><foreign>uduvāha</foreign></supplied> the faithful <supplied reason="explanation"><foreign>satīm</foreign></supplied> Sītā, who was born of no human mother <supplied reason="explanation"><foreign>ayonijām</foreign></supplied>, led up to him by Janaka <supplied reason="explanation"><foreign>janakopanītām</foreign></supplied>,
· so too Rājendravarman, a hero as a youth, his power made broadly famous by the drawing of his bow <supplied reason="explanation"><foreign>dhanurvikarṣapratatoruśaktiḥ</foreign></supplied>, ‘married’ the faithful Glory of being Crown Prince <supplied reason="explanation"><foreign>yuvarājalakṣmīm</foreign></supplied>, which did not come to him from his mother’s side <supplied reason="explanation"><foreign>ayonijām</foreign></supplied>, but which was presented to him by his father <supplied reason="explanation"><foreign>janakopanītām</foreign></supplied>.</p>
· <p rend="stanza" n="30">When <supplied reason="explanation"><foreign>yadā</foreign></supplied>, by means of ambrosia-like water <supplied reason="explanation"><foreign>ambhomṛtena</foreign></supplied> falling <supplied reason="explanation"><foreign>āgalatā</foreign></supplied> from a golden pot <supplied reason="explanation"><foreign>hemakumbhāt</foreign></supplied> that was similar to <supplied reason="explanation"><foreign>iva</foreign></supplied> the orb of the sun <supplied reason="explanation"><foreign>arkabimbāt</foreign></supplied>, his consecration (abhiṣekaḥ) [took place], from that time onwards (tataḥprab- hṛty eva) Rājendravarman’s (yasya) splendour (lakṣmyā) increased (vivṛddhibhājā bhūtam), like (iva) that of the moon (himāṃśoḥ) [which receives ambrosia poured from the orb sun].</p>
· <p rend="stanza" n="31">The fire of his vigour <supplied reason="explanation"><foreign>tejonalaḥ</foreign></supplied> flared up <supplied reason="explanation"><foreign>samedhate sma</foreign></supplied> with intensity <supplied reason="explanation"><foreign>tīvram</foreign></supplied> <supplied reason="subaudible">paradoxically</supplied> because of the waters of the consecratory bath <supplied reason="explanation"><foreign>snānāmbubhiḥ</foreign></supplied>, which were not barren of mantras <supplied reason="explanation"><foreign>amantravandhyaiḥ</foreign></supplied>, just at the same time as (samam) also (api) the fire of grief (śokahutāśanaḥ) of his enemies (dviṣām) [flared up] because of their falling (patadbhiḥ) tears (aśrujalaiḥ), as though (iva) rivalling that [fire of his vigour/ those waters] (tatspardhayā).</p>
· <p rend="stanza" n="32">Rājendravarman <supplied reason="explanation"><foreign>yena</foreign></supplied>, since he was adorned <supplied reason="explanation"><foreign>alaṁkṛtena</foreign></supplied> with learning and the like <supplied reason="explanation"><foreign>śrutādyaiḥ</foreign></supplied>, which are non-artificial <supplied reason="explanation"><foreign>akṛtakaiḥ</foreign></supplied>, and that are appealing <seg rend="pun">located in the heart</seg> <supplied reason="explanation"><foreign>hṛdyaiḥ</foreign></supplied> and (ca) with his own body parts (nijāṅgaiḥ), which were naturally lovely (nisargakāntaiḥ), had a wealth of adornments that were not vulgar (agrāmyabhūṣopacayena), [and he] took up (upāttam) ornaments (vibhūṣaṇam) [only] with the idea that (iti) they were auspicious [and therefore a necessary part of the ceremony] (maṅgalam).</p>
2120 <p rend="stanza" n="33"><supplied reason="subaudible">Since he was</supplied> wearing jewelled ornaments <supplied reason="explanation"><foreign>bhuktaratnābharaṇaḥ</foreign></supplied>, Rājendravarman <supplied reason="explanation"><foreign>yaḥ</foreign></supplied>, on whom the fresh<supplied reason="subaudible">ly</supplied> poured lustral waters were only partly dried <supplied reason="explanation"><foreign>navāśyānamahābhiṣekaḥ</foreign></supplied>, bore <supplied reason="explanation"><foreign>babhāra</foreign></supplied> the fresh (navāṃ) beauty (lakṣmīm) ocean (ambhonidheḥ) when its waters had been drunk up (pītāmbhasaḥ) by Agastya (kumbhabha- vena), [and] its heaps of jewels [in consequence] stood out prominently (udgataratnarāśeḥ).</p>
· <p rend="stanza" n="34">Even though <supplied reason="explanation"><foreign>api</foreign></supplied> the various <supplied reason="explanation"><foreign>uccāvacaiḥ</foreign></supplied> planets <supplied reason="explanation"><foreign>grahaiḥ</foreign></supplied> had engaged in no strife <supplied reason="subaudible">with him</supplied> <supplied reason="explanation"><foreign>akṛtavigrahaḥ</foreign></supplied>,
· even when he had not yet <supplied reason="subaudible">been born and so</supplied> taken on a body,
· <supplied reason="subaudible">once they had</supplied> climbed to their points of exaltation <supplied reason="explanation"><foreign>uccapadādhirūḍhaiḥ</foreign></supplied> <supplied reason="subaudible">and therefore risked appearing to set themselves above him</supplied>, as though <supplied reason="explanation"><foreign>iva</foreign></supplied> out of fear <supplied reason="explanation"><foreign>bhiyā</foreign></supplied>, had <supplied reason="subaudible">effectively</supplied> raised him up <supplied reason="explanation"><foreign>āropitaḥ</foreign></supplied> on to the lion-throne (siṃhāsane) that was as high as the golden Mount [Meru] (hāṭakaśailatuṅge) [and therefore as themselves], although (api) he himself (svayam) had no desire [for this] (akāṃkṣaḥ).</p>
· <p rend="stanza" n="35">Where <supplied reason="explanation"><foreign>kva</foreign></supplied>, I wonder <supplied reason="explanation"><foreign>manye</foreign></supplied>, might one find <supplied reason="explanation"><foreign>vidyeta</foreign></supplied> another <supplied reason="explanation"><foreign>api... anyat</foreign></supplied> so <supplied reason="explanation"><foreign>tathā</foreign></supplied> faultless thing with which to compare <supplied reason="explanation"><foreign>anavadyam upamānam</foreign></supplied> Rājendravar- man’s bodily beauty <supplied reason="explanation"><foreign>aṅgakānteḥ</foreign></supplied>, given that (yat) even (api) his own (nijam) likeness (bimbam) transferred (saṃkrāntam) onto the surface of a mirror (ādarśatale) cannot be worthy [of him] (anarham) because of [defects in] the support [in which the likeness is reflected] (ādhāravaśāt).</p>
2125 <p rend="stanza" n="36">When Rājendravarman <supplied reason="explanation"><foreign>yatra</foreign></supplied> was consecrated <supplied reason="explanation"><foreign>abhiṣikte</foreign></supplied>, the earth <supplied reason="explanation"><foreign>vasundharā</foreign></supplied>, who has as her lovely girdle the ocean <supplied reason="explanation"><foreign>vāridhicārukāñcī</foreign></supplied>, being wet <supplied reason="explanation"><foreign>ārdrā</foreign></supplied> with the falling <supplied reason="explanation"><foreign>patatā</foreign></supplied> water <supplied reason="explanation"><foreign>ambhasā</foreign></supplied>, raised aloft (ūrdhvīcakāra) his glory (yaśaḥ), as though it were (iva) a single (ekam) parasol (ātapatram), white as a coruscating digit of the moon (sphuraccandrakalāvadātam).</p>
· <p rend="stanza" n="37">It being the case that his features <supplied reason="explanation"><foreign>svalakṣaṇe</foreign></supplied> announce <supplied reason="explanation"><foreign>samākhyāti</foreign></supplied> the fruit <supplied reason="explanation"><foreign>phalam</foreign></supplied> whose maturation lies ahead <supplied reason="explanation"><foreign>purovipākam</foreign></supplied> and in which success in all things is indicated <supplied reason="explanation"><foreign>lakṣitasarvasampat</foreign></supplied>, the benedictions <supplied reason="explanation"><foreign>āśiṣaḥ</foreign></supplied> uttered by groups of brah- mins (vipragaṇaprayuktāḥ) for Rājendravarman (yasya) became (sambabhūvuḥ), as it were (iva), [benedictions] that had performed [the rhetorical solecism of] repetition (kṛtānuvādāḥ).</p>
· <p rend="stanza" n="38">Like <supplied reason="explanation"><foreign>iva</foreign></supplied> swarms of bees <supplied reason="explanation"><foreign>dvirephamālāḥ</foreign></supplied> upon the Pārijāta tree, and <supplied reason="explanation"><foreign>ca</foreign></supplied> like <supplied reason="explanation"><foreign>iva</foreign></supplied> the minds <supplied reason="explanation"><foreign>dhiyaḥ</foreign></supplied> of sages <supplied reason="explanation"><foreign>munīnām</foreign></supplied> upon <supplied reason="subaudible">the goal of</supplied> union with the Self <supplied reason="explanation"><foreign>ātmayogam</foreign></supplied>, the eyes [of all creatures] (dṛśaḥ) left (vihāya) [all] other (anyam) pre- occupation[s] (vyāpāram) and fell upon (pratipedire) Rājendravarman (yam), who was without a second (advitīyam).</p>
· <p rend="stanza" n="39">Like <supplied reason="explanation"><foreign>iva</foreign></supplied> lightning <supplied reason="explanation"><foreign>vidyut</foreign></supplied>, the fortune <supplied reason="explanation"><foreign>śrīḥ</foreign></supplied> of kings <supplied reason="explanation"><foreign>nṛpāṇām</foreign></supplied>, fickle <supplied reason="explanation"><foreign>pracalā</foreign></supplied> by nature <supplied reason="explanation"><foreign>prakṛtyā</foreign></supplied>, flashed <supplied reason="explanation"><foreign>adyutat</foreign></supplied> hither and thither <supplied reason="explanation"><foreign>itas tataḥ</foreign></supplied>, until (tāvat ... na yāvat) lovely (ramyā) Autumn (śarat) appeared (prādurabhūt), cloudless (nirabhrā), the time of Rājendravarman’s military campaign (yadīyayātrāsamayaḥ).</p>
· <p rend="stanza" n="40">With his glory made to shine by the lustration of his fierce weapons <supplied reason="explanation"><foreign>tīvrāstranīrājanarājitaśrīḥ</foreign></supplied>, aflame <supplied reason="explanation"><foreign>dīptaḥ</foreign></supplied> with <supplied reason="subaudible">what was effectively</supplied> an initiation to <supplied reason="subaudible">receive</supplied> a vast kingdom <supplied reason="explanation"><foreign>mahāmaṇḍaladīkṣayā</foreign></supplied>, and <supplied reason="explanation"><foreign>ca</foreign></supplied> protecting himself <supplied reason="explanation"><foreign>kṛtātmaguptiḥ</foreign></supplied> by means of his knowledge, by the [four] forces [of his army], and by counsel (vidyāṅgamantraiḥ), he accomplished (asādhayat) success (siddhim) that brought illustrious wealth (udārabhūtim).
2130 With his <supplied reason="subaudible">innate</supplied> glory made to shine by his being illuminated by the intense weapon-<foreign>mantra</foreign> <supplied reason="explanation"><foreign>tīvrāstranīrājanarājitaśrīḥ</foreign></supplied>, aflame because of his initiation into the mahāmaṇḍala, and having protected himself <supplied reason="explanation"><foreign>kṛtātmaguptiḥ</foreign></supplied> by means of the vidyāṅgamantras, he achieved success <supplied reason="explanation"><foreign>siddhim</foreign></supplied> characterised by noble power <supplied reason="explanation"><foreign>udārabhūtim</foreign></supplied>.</p>
· <p rend="stanza" n="41">As Rājendravarman <supplied reason="explanation"><foreign>yasmin</foreign></supplied> set off <supplied reason="explanation"><foreign>yāti</foreign></supplied> for his conquest of the directions <supplied reason="explanation"><foreign>digvijayāya</foreign></supplied>, spreading out <supplied reason="subaudible">behind him</supplied> <supplied reason="explanation"><foreign>vitatya</foreign></supplied> his army <supplied reason="explanation"><foreign>paṭākinīm</foreign></supplied> with its quivering standards <supplied reason="explanation"><foreign>pracalatpaṭākām</foreign></supplied>, first <supplied reason="explanation"><foreign>pūrvam</foreign></supplied> the glory of his enemies <supplied reason="explanation"><foreign>dviḍrājalakṣmīḥ</foreign></supplied> trembled (pracacāla), but (tu) afterwards (paścāt) the earth (urvī), heavy with the weight of troops (balabhāragurvī).</p>
· <p rend="stanza" n="42">Hearing <supplied reason="explanation"><foreign>niśamya</foreign></supplied> from afar <supplied reason="explanation"><foreign>dūrāt</foreign></supplied> the sound of his martial instruments <supplied reason="explanation"><foreign>tūryadhvanim</foreign></supplied>, which defeated the thunder <supplied reason="explanation"><foreign>nirjitameghanādam</foreign></supplied>, roaring <supplied reason="explanation"><foreign>abhigarjitam</foreign></supplied> at his approach <supplied reason="explanation"><foreign>abhiyāne</foreign></supplied>, his <supplied reason="explanation"><foreign>yasya</foreign></supplied> enemies <supplied reason="explanation"><foreign>dviṣadbhiḥ</foreign></supplied> were frightened <supplied reason="explanation"><foreign>bibhayāṃ babhūve</foreign></supplied>,
· — <supplied reason="subaudible">his enemies who</supplied> like Rāvaṇa <supplied reason="explanation"><foreign>daśāsyatulyaiḥ</foreign></supplied> <supplied reason="subaudible">were frightened hearing from afar the sound of his martial instruments that were</supplied> like Lakṣmaṇa <supplied reason="explanation"><foreign>saumitrim</foreign></supplied>, roaring as he approached, by whom Meghanāda was killed <supplied reason="explanation"><foreign>nirjitameghanādam</foreign></supplied>.</p>
· <p rend="stanza" n="43">Even though <supplied reason="explanation"><foreign>api</foreign></supplied> it did not touch them <supplied reason="explanation"><foreign>aspṛśat</foreign></supplied>, the dust <supplied reason="explanation"><foreign>rajaḥ</foreign></supplied> thrown up by Rājendravarman’s <supplied reason="explanation"><foreign>yasya</foreign></supplied> army <supplied reason="explanation"><foreign>baloddhutam</foreign></supplied>, <supplied reason="subaudible">looking</supplied> like <supplied reason="explanation"><foreign>iva</foreign></supplied> a screen of smoke <supplied reason="explanation"><foreign>dhūmajālam</foreign></supplied> from the fire of his valour <supplied reason="explanation"><foreign>pratāpavahneḥ</foreign></supplied>, when he went on campaign (prayāṇe), caused the eyes (vilocanāni) of the wives of his enemies (vairivilāsinīnām) to fill with tears (udaśrayām āsa).</p>
2135 <p rend="stanza" n="44">The congregation <supplied reason="explanation"><foreign>saṅghaḥ</foreign></supplied> of Rājendravarman’s <supplied reason="explanation"><foreign>yasya</foreign></supplied> armies <supplied reason="explanation"><foreign>camūnām</foreign></supplied> as it first set out <supplied reason="explanation"><foreign>prathamaṃ pravṛttaḥ</foreign></supplied> crushed <supplied reason="explanation"><foreign>nipīḍya</foreign></supplied> the earth <supplied reason="explanation"><foreign>kṣamām</foreign></supplied>, then <supplied reason="explanation"><foreign>atho</foreign></supplied> brought <supplied reason="explanation"><foreign>nayan</foreign></supplied> the rivers (srotāṃsi) to dirtiness (kāluṣyam) with dust (rajobhiḥ) as it marched (yāne), [then] attacked (samutpapāta),
· like <supplied reason="explanation"><foreign>iva</foreign></supplied> an angry man <supplied reason="explanation"><foreign>baddharoṣaḥ</foreign></supplied> who, when first engaged <supplied reason="explanation"><foreign>pravṛttaḥ</foreign></supplied> suppresses <supplied reason="explanation"><foreign>nipīḍya</foreign></supplied> his patience <supplied reason="explanation"><foreign>kṣamām</foreign></supplied>, then <supplied reason="explanation"><foreign>atho</foreign></supplied> when in motion <supplied reason="explanation"><foreign>yāne</foreign></supplied> leads <supplied reason="explanation"><foreign>nayan</foreign></supplied> his senses <supplied reason="explanation"><foreign>srotāṃsi</foreign></supplied> into befuddlement (kāluṣyaṃ nayan) because of his passions (rajobhiḥ) [and then attacks].</p>
· <p rend="stanza" n="45">His broad <supplied reason="explanation"><foreign>pratataḥ</foreign></supplied> path <supplied reason="explanation"><foreign>mārgaḥ</foreign></supplied> as he marched forth <supplied reason="explanation"><foreign>prayātuḥ</foreign></supplied>, which was sometimes <supplied reason="explanation"><foreign>kvacit</foreign></supplied> thronged <supplied reason="explanation"><foreign>kīrṇaḥ</foreign></supplied> by vanquished kings, sometimes <supplied reason="explanation"><foreign>kvacit</foreign></supplied> joined <supplied reason="explanation"><foreign>anvāsyamānaḥ</foreign></supplied> by other armies, was <supplied reason="explanation"><foreign>āsa</foreign></supplied> like <supplied reason="explanation"><foreign>iva</foreign></supplied> the path of the celestial river [Gaṅgā] (svarvāhinīmārgaḥ),
· sometimes thronged by broken mountains <supplied reason="explanation"><foreign>bhañjitabhūmibhṛdbhiḥ</foreign></supplied>, sometimes joined by other rivers <supplied reason="explanation"><foreign>paravāhinībhiḥ</foreign></supplied>.</p>
· <p rend="stanza" n="46">Whatever <supplied reason="explanation"><foreign>yad yat</foreign></supplied> nightfall <supplied reason="explanation"><foreign>pradoṣaḥ</foreign></supplied> brings about <supplied reason="explanation"><foreign>tanute</foreign></supplied> with its shadows <supplied reason="explanation"><foreign>tamobhiḥ</foreign></supplied>, that <supplied reason="explanation"><foreign>tat tat</foreign></supplied> he <supplied reason="explanation"><foreign>yaḥ</foreign></supplied> accomplished <supplied reason="explanation"><foreign>cakāra</foreign></supplied> in his enemy’s city <supplied reason="explanation"><foreign>aripure</foreign></supplied> by means of his troops (balaiḥ): surrounding (āvaraṇam) people (janānām) forcibly (prasahya) on all sides (viṣvak), rendering them bereft of power (aśaktim) to accomplish their tasks (ceṣṭāsu), destroying (vihatam) the light (prakāśam).</p>
2140 <p rend="stanza" n="47">When Rājendravarman <supplied reason="explanation"><foreign>yasmin</foreign></supplied> arrived <supplied reason="explanation"><foreign>prapanne</foreign></supplied> speedily <supplied reason="explanation"><foreign>rayāt</foreign></supplied>, noisily <supplied reason="explanation"><foreign>āttanādam</foreign></supplied> spreading <supplied reason="explanation"><foreign>vitatya</foreign></supplied> out the two wings <supplied reason="subaudible">of his army</supplied> <supplied reason="explanation"><foreign>pakṣadvayam</foreign></supplied>, like <supplied reason="explanation"><foreign>iva</foreign></supplied> Garuḍa (tārkṣye) [arrived speedily, noisily stretching out his wings], the horde of enemy elephants (the horde of snake-like enemies/the horde of snakes inimical [to Garuḍa]) (dviṇnāgavṛndam), robbed of their heroic vigour (hatavīryasampat), stood there (avatasthe) in a state of puzzlement as to where to go (gantavyatāmūḍhatayā).</p>
· <p rend="stanza" n="48">When he was merely <supplied reason="explanation"><foreign>eva</foreign></supplied> boldly <supplied reason="explanation"><foreign>pragalbham</foreign></supplied> donning armour <supplied reason="explanation"><foreign>saṁvarmmayati</foreign></supplied>, emitting radiance <supplied reason="explanation"><foreign>uttejasi</foreign></supplied>, like the sun <supplied reason="explanation"><foreign>vraddhna iva</foreign></supplied> at dawn <supplied reason="explanation"><foreign>prabhāte</foreign></supplied>, <supplied reason="subaudible">darkness</supplied> and <supplied reason="subaudible">his enemies</supplied> disappeared (vililye) into crevices (vile) and [[their army?]] slumped down (asīdac ca), like a pond of water-lilies.</p>
· <p rend="stanza" n="49">When Rājendravarman <supplied reason="explanation"><foreign>yatra</foreign></supplied> was seen <supplied reason="explanation"><foreign>abhidṛṣṭe</foreign></supplied> bright <supplied reason="explanation"><foreign>śuddhe</foreign></supplied> in battle <supplied reason="explanation"><foreign>yuddhe</foreign></supplied> carrying <supplied reason="explanation"><foreign>bibhrati</foreign></supplied> his bow <supplied reason="explanation"><foreign>bāṇāsanam</foreign></supplied>, the lightweight <supplied reason="explanation"><foreign>laghavaḥ</foreign></supplied> <supplied reason="subaudible">enemy</supplied> kings (narendrāḥ) quickly (āśu) became ineffectual (moghāḥ),
·like <supplied reason="explanation"><foreign>iva</foreign></supplied> the clouds <supplied reason="explanation"><foreign>meghāḥ</foreign></supplied> when bright autumn <supplied reason="explanation"><foreign>śaratkāle</foreign></supplied> appears, bearing the rainbow <supplied reason="explanation">bearing <supplied reason="subaudible">the flowers of</supplied> reeds and Asana trees</supplied> <supplied reason="explanation"><foreign>bāṇāsanam</foreign></supplied>,
·in as much as they disappeared in different directions.</p>
2145 <p rend="stanza" n="50">Wielding <supplied reason="explanation"><foreign>dadhat</foreign></supplied> a bow <supplied reason="explanation"><foreign>dhanuḥ</foreign></supplied> that was like the <supplied reason="subaudible">rain</supplied>bow of Indra <supplied reason="explanation"><foreign>śakradhanurnibham</foreign></supplied>, he thundered <supplied reason="explanation"><foreign>vinadya</foreign></supplied>, pouring down <supplied reason="explanation"><foreign>varṣan</foreign></supplied> a rain of arrows <supplied reason="explanation"><foreign>iṣuvarṣam</foreign></supplied> <gap reason="lost"/>.</p>
· <p rend="stanza" n="51">It is quite true <supplied reason="explanation"><foreign>satyam</foreign></supplied> that a foolish person <supplied reason="explanation"><foreign>vimūḍhasya</foreign></supplied> is like a moth <supplied reason="explanation"><foreign>pataṅgasāmyam</foreign></supplied>. For <supplied reason="explanation"><foreign>yat</foreign></supplied>,flocking together <supplied reason="explanation"><foreign>sametya</foreign></supplied>,his enemies <supplied reason="explanation"><foreign>arivargaḥ</foreign></supplied> havejoyously <supplied reason="explanation"><foreign>sānandaḥ</foreign></supplied> approached <supplied reason="explanation"><foreign>abhipede</foreign></supplied>, for their own destruction (vipade), the blazing fire of his valour (tejonalam), born from the fire-drill formed by Rājendravarman’s staff-like arms (yadbāhudaṇḍāraṇijam).</p>
· <p rend="stanza" n="52">Sent off <supplied reason="explanation"><foreign>prahitaḥ</foreign></supplied> by him <supplied reason="explanation"><foreign>yena</foreign></supplied> with speed <supplied reason="explanation"><foreign>rayeṇa</foreign></supplied> <gap reason="lost"/> grew <supplied reason="explanation"><foreign>pravṛddhaḥ</foreign></supplied> in the sky/monsoon <supplied reason="explanation"><foreign>nabhasi</foreign></supplied> <gap reason="lost"/>.</p>
· <p rend="stanza" n="53">The rain of arrows <supplied reason="explanation"><foreign>iṣuvarṣam</foreign></supplied> <supplied reason="subaudible">of Rājendravarman</supplied> <supplied reason="explanation"><foreign>yasya</foreign></supplied> as he merely <supplied reason="explanation"><foreign>api</foreign></supplied> practised <supplied reason="subaudible">archery</supplied> <supplied reason="explanation"><foreign>abhyasataḥ</foreign></supplied>, once they had been set to his bow <supplied reason="explanation"><foreign>nijāsanam prāpya</foreign></supplied>, destroyed <supplied reason="explanation"><foreign>nirasya</foreign></supplied> his enemies <supplied reason="explanation"><foreign>ripūn</foreign></supplied>, blocked (ruddhvā) the sky (marudvartma), sur- passed (vijitya) the speed of thought (manorayam) and came to rest (avatasthe) in a place that was was beyond range of the senses (atīndriye);
·just as <supplied reason="explanation"><foreign>iva</foreign></supplied> his Yoga, as he merely practised it, once the appropriate posture had been adopted <supplied reason="explanation"><foreign>nijāsanam prāpya</foreign></supplied>, destroyed the <supplied reason="subaudible">internal</supplied> enemies <supplied reason="subaudible">that are the passions</supplied>, blocked the passage of his breaths <supplied reason="explanation"><foreign>ruddhvā marudvartma</foreign></supplied>, overcame the flightiness of the mind <supplied reason="explanation"><foreign>manorayaṃ vijitya</foreign></supplied> and came to rest in that <supplied reason="subaudible">ultimate reality</supplied> which is beyond the senses (atīndriye).</p>
2150 <p rend="stanza" n="54">By means of his arrows <supplied reason="explanation"><foreign>bāṇaiḥ</foreign></supplied> in battle <supplied reason="explanation"><foreign>saṁyati</foreign></supplied>, Rājendravarman took away <supplied reason="explanation"><foreign>sañjahāra</foreign></supplied> simultaneously <supplied reason="explanation"><foreign>samam</foreign></supplied> the lofty <supplied reason="explanation"><foreign>samunnatāni</foreign></supplied> heads <supplied reason="explanation"><foreign>śirāṁsi</foreign></supplied> and the <supplied reason="subaudible">lofty</supplied> glories <supplied reason="explanation"><foreign>tejāṁsi</foreign></supplied> <gap reason="lost"/> <supplied reason="subaudible">of his enemies</supplied> <gap reason="lost"/>.</p>
· <p rend="stanza" n="55">Thrumming agreeably <supplied reason="explanation"><foreign>jhaṁkāraramyāḥ</foreign></supplied>, the arrows <supplied reason="explanation"><foreign>śilīmukhāḥ</foreign></supplied>, released from the bow <supplied reason="explanation"><foreign>cāpamuktāḥ</foreign></supplied> of Rājendravarman <supplied reason="explanation"><foreign>yasya</foreign></supplied>, fell upon <supplied reason="explanation"><foreign>nipetuḥ</foreign></supplied> the heads <supplied reason="explanation"><foreign>mūrdhani</foreign></supplied> of his enemies <supplied reason="explanation"><foreign>dviṣatām</foreign></supplied>, but <supplied reason="explanation"><foreign>tu</foreign></supplied> followed by the scent <supplied reason="explanation"><foreign>°gandhānugatāḥ</foreign></supplied> of the coral-blossom <supplied reason="explanation"><foreign>°mandāra°</foreign></supplied> dropped from the creeper-like hands (°hastalatāmukta°) of celestial beauties (svassundarī°).</p>
· <p rend="stanza" n="56"><gap reason="lost"/> he cut through <supplied reason="explanation"><foreign>cakartta</foreign></supplied> the blockage <supplied reason="explanation"><foreign>bandham</foreign></supplied> that consisted in the heads of a mass of <supplied reason="subaudible">enemy</supplied> kings <supplied reason="explanation"><foreign>bhūbhṛnnivahottamāṅgam</foreign></supplied>.</p>
· <p rend="stanza" n="57">With a flood of streams of blood from weapon-inflicted wounds <supplied reason="explanation"><foreign>śastravraṇāsrasrutidhārayā</foreign></supplied>, Rājendravarman <supplied reason="explanation"><foreign>yaḥ</foreign></supplied> shone <supplied reason="explanation"><foreign>didīpe</foreign></supplied> in battle <supplied reason="explanation"><foreign>yudhi</foreign></supplied> upon a mountain <supplied reason="explanation"><foreign>adrau</foreign></supplied>, although <supplied reason="explanation"><foreign>api</foreign></supplied> hemmed in <supplied reason="explanation"><foreign>ruddhaḥ</foreign></supplied> by mighty enemies <supplied reason="explanation"><foreign>arīndraiḥ</foreign></supplied>; [in contrast,] the sun (bhānuḥ), when hemmed in by the shadows of his enemies (dviṭchāyayācchāditaḥ) abandons (tyajati) his brightness (svadīptim), even though he wears (bibhrat) a breastplate (tanutram).</p>
· <p rend="stanza" n="58"><gap reason="lost"/> host of battles <supplied reason="explanation"><foreign>saṁgarasaṁgha</foreign></supplied> <gap reason="lost"/> inferred <supplied reason="explanation"><foreign>unnināya</foreign></supplied> <gap reason="lost"/> whose fame was scattered wide by the heroism <supplied reason="subaudible">of the feats</supplied> of his arms <supplied reason="explanation"><foreign>dorvīryavikīrṇakīrtiḥ</foreign></supplied> ... the bad-hearted <supplied reason="explanation"><foreign>durhṛdam</foreign></supplied> Rāvaṇa <supplied reason="explanation"><foreign>daśānanam</foreign></supplied>.</p>
2155 <p rend="stanza" n="59"><supplied reason="subaudible">Naturally</supplied> prone to victory/ a <supplied reason="subaudible">veritable</supplied> Arjuna <supplied reason="explanation"><foreign>jiṣṇuḥ</foreign></supplied> he did not desire to appropriate <supplied reason="explanation"><foreign>na svīcikīrṣuḥ</foreign></supplied> the discus of Viṣṇu <supplied reason="explanation"><foreign>cakricakram</foreign></supplied> in battle <supplied reason="explanation"><foreign>yudhi</foreign></supplied>, nor the thunderbolt <supplied reason="explanation"><foreign>vajram</foreign></supplied> of Indra <supplied reason="explanation"><foreign>vajrabhṛtaḥ</foreign></supplied>,
· for surely <supplied reason="explanation"><foreign>nu</foreign></supplied>, equipped with his spear <supplied reason="explanation"><foreign>śaktiyuktaḥ</foreign></supplied>, <supplied reason="subaudible">Arjuna</supplied> attained <supplied reason="explanation"><foreign>prāpya</foreign></supplied> the invincible <supplied reason="explanation"><foreign>suduḥsaham</foreign></supplied> weapon of the Lord <supplied reason="explanation"><foreign>maheśvarāstram</foreign></supplied> and conquered his enemies <supplied reason="explanation"><foreign>jitārivargaḥ</foreign></supplied>.
· for surely <supplied reason="explanation"><foreign>nu</foreign></supplied> Rājendravarman <supplied reason="explanation"><foreign>yaḥ</foreign></supplied>, filled with <supplied reason="subaudible">the divine</supplied> power <supplied reason="subaudible">that is initiation</supplied> <supplied reason="explanation"><foreign>śaktiyuktaḥ</foreign></supplied>, attained the invincible weapon<supplied reason="subaudible">-mantra</supplied> of the Lord <supplied reason="subaudible">as mantra for his sādhana</supplied> and conquered the group of <supplied reason="subaudible">six internal</supplied> enemies <supplied reason="subaudible">that are the passions</supplied>.</p>
· <p rend="stanza" n="60"><gap reason="lost"/> fearless <supplied reason="explanation"><foreign>vītabhayaḥ</foreign></supplied>, he warded off <supplied reason="explanation"><foreign>nivārya</foreign></supplied> an army <supplied reason="explanation">[akṣau]hiṇīm / [vā]hinīm</supplied> <gap reason="lost"/>and <supplied reason="explanation"><foreign>ca</foreign></supplied> from afar <supplied reason="explanation"><foreign>ārāt</foreign></supplied> the hearts <supplied reason="explanation"><foreign>hṛdayam</foreign></supplied> of the beloveds <supplied reason="explanation"><foreign>vilāsinīnām</foreign></supplied> of that <supplied reason="subaudible">enemy</supplied> <supplied reason="explanation"><foreign>asya</foreign></supplied> broke <supplied reason="explanation"><foreign>abhidyata</foreign></supplied> of themselves <supplied reason="explanation"><foreign>svayam</foreign></supplied>.</p>
· <p rend="stanza" n="61">Because he possessed great depth <supplied reason="explanation"><foreign>gāmbhīryayogāt</foreign></supplied>, Rājendravarman <supplied reason="explanation"><foreign>yaḥ</foreign></supplied> never lost <supplied reason="explanation"><foreign>na jahau</foreign></supplied> serenity <supplied reason="explanation"><foreign>prasādam</foreign></supplied> when being churned about <supplied reason="explanation"><foreign>mathyamānaḥ</foreign></supplied> in battle <supplied reason="explanation"><foreign>samare</foreign></supplied> by enemy warriors <supplied reason="explanation"><foreign>arivīraiḥ</foreign></supplied>. For <supplied reason="explanation"><foreign>hi</foreign></supplied> a lake <supplied reason="explanation"><foreign>hradaḥ</foreign></supplied> may become turbid <supplied reason="explanation"><foreign>kāluṣyam upaiti</foreign></supplied> when enjoyed (bhogāt) by elephants (stamberamaiḥ), but the ocean (ambunidhiḥ) [because of its great depth] never does (na jātu)!</p>
2160 <p rend="stanza" n="62"><supplied reason="subaudible">His sword-blade</supplied> <gap reason="lost"/> repeatedly <supplied reason="explanation"><foreign>muhuḥ</foreign></supplied> cut open <supplied reason="explanation"><foreign>bibheda</foreign></supplied> his enemies <supplied reason="explanation"><foreign>dviṣam</foreign></supplied> in the chest <supplied reason="explanation"><foreign>pratyurasam</foreign></supplied> <gap reason="lost"/> shone <supplied reason="explanation"><foreign>vididyute</foreign></supplied>, flashing <supplied reason="explanation"><foreign>sphurantī</foreign></supplied> like <supplied reason="explanation"><foreign>iva</foreign></supplied> lightning <supplied reason="explanation"><foreign>vidyut</foreign></supplied>, as though it were <supplied reason="explanation"><foreign>iva</foreign></supplied> the tongue <supplied reason="explanation"><foreign>jihvā</foreign></supplied> of the serpent that was his arm (bhujoragasya), although (api) not curved [/deceitful] (ajihmā).</p>
· <p rend="stanza" n="63">When the fall of an enemy <supplied reason="explanation"><foreign>aripāte</foreign></supplied> was caused <supplied reason="explanation"><foreign>kṛte</foreign></supplied> <supplied reason="subaudible">only</supplied> by a second blow <supplied reason="explanation"><foreign>punaḥprahāreṇa</foreign></supplied>, either because of the failure <supplied reason="explanation"><foreign>°hāneḥ</foreign></supplied>, due to a parrying blow (°pratighāta°), of the thrust of his slippery sword <supplied reason="explanation"><foreign>snigdhāsipāta°</foreign></supplied>, or because of his hand being <supplied reason="subaudible">too</supplied> light <supplied reason="explanation"><foreign>muṣṭer laghutvāt</foreign></supplied>, or (vā) because of a slip in his concentration (smṛtivibhramāt), then he intensely (bhṛśam) felt (bubhuje) blame for [the failings of his] arm (bhujāpavādam)...
· he very markedly <supplied reason="explanation"><foreign>bhṛśam</foreign></supplied> experienced an exception <supplied reason="subaudible">to the usual efficacy</supplied> of his arm <supplied reason="explanation"><foreign>bhujāpavādam</foreign></supplied>.</p>
· <p rend="stanza" n="64">He <supplied reason="explanation"><foreign>yaḥ</foreign></supplied> created <supplied reason="explanation"><foreign>akarot</foreign></supplied>, as it seemed <supplied reason="explanation"><foreign>iva</foreign></supplied>, an opulent staircase <supplied reason="explanation"><foreign>saupānasampattim</foreign></supplied> to allow celestial women to descend <supplied reason="explanation"><foreign>divyāṅganānām avatāraṇārtham</foreign></supplied> from heaven <supplied reason="explanation">[sva]rg[āt]</supplied> <gap reason="lost"/>.</p>
· <p rend="stanza" n="65">Discriminatingly <supplied reason="explanation"><foreign>vibhajya</foreign></supplied>, the sharp-witted <supplied reason="subaudible">king</supplied> <supplied reason="explanation"><foreign>paṭuḥ</foreign></supplied> deployed <supplied reason="explanation"><foreign>ātatāna</foreign></supplied> attacks <supplied reason="explanation"><foreign>abhiyogam</foreign></supplied> on <supplied reason="subaudible">his foe’s</supplied> weak spots <supplied reason="explanation"><foreign>randhre</foreign></supplied> and protection of his own side <supplied reason="explanation"><foreign>nijapakṣarakṣām</foreign></supplied>, using both destructive and constructive means <supplied reason="explanation"><foreign>dūṣaṇasādhanābhyām</foreign></supplied>, thus rendering (kurvan) his dim-witted (niṣpratibham) enemy (vipakṣam) robbed of [any possible] course of action in response (hṛtottaraprakramam).</p>
2165 <p rend="stanza" n="66"><gap reason="lost"/> creative / accomplished <supplied reason="explanation"><foreign>kṛtī</foreign></supplied>, in battle <supplied reason="explanation"><foreign>yuddhe</foreign></supplied> he imitated <supplied reason="explanation"><foreign>anucakāra</foreign></supplied> the conduct <supplied reason="explanation"><foreign>vṛttam</foreign></supplied> of a Creator <supplied reason="explanation"><foreign>vidheḥ</foreign></supplied> <supplied reason="subaudible">but one</supplied> whose mode of activity was reversed <supplied reason="explanation"><foreign>viparītavṛtteḥ</foreign></supplied> in respect of what he had to create/accomplish <supplied reason="explanation"><foreign>vidheye</foreign></supplied> <gap reason="lost"/>.</p>
· <p rend="stanza" n="67">Although <supplied reason="explanation"><foreign>api</foreign></supplied> won over by <supplied reason="subaudible">their leader’s</supplied> friendship <supplied reason="explanation"><foreign>sakhyānunītā</foreign></supplied> and wishing <supplied reason="explanation"><foreign>icchatī</foreign></supplied> to be consistently <supplied reason="explanation"><foreign>sadā</foreign></supplied> bold <supplied reason="explanation"><foreign>prāgalbhyam</foreign></supplied> in the face <supplied reason="subaudible">of battle</supplied> <supplied reason="explanation"><foreign>ābhimukhye</foreign></supplied>, the enemy army <supplied reason="explanation"><foreign>śatrusenā</foreign></supplied>, upon catching sight of him <supplied reason="explanation"><foreign>vīkṣya</foreign></supplied> at a distance <supplied reason="explanation"><foreign>dūrāt</foreign></supplied>, turned away <supplied reason="explanation"><foreign>parāṅmukhī</foreign></supplied> from their desire for battle (samidratau),
· just as <supplied reason="explanation"><foreign>iva</foreign></supplied> a newly married <supplied reason="explanation"><foreign>navoḍhā</foreign></supplied> bride <supplied reason="explanation"><foreign>vadhūḥ</foreign></supplied>, although <supplied reason="explanation"><foreign>api</foreign></supplied> wishing to be bold when brought along <supplied reason="explanation"><foreign>anunītā</foreign></supplied> by a female friend <supplied reason="explanation"><foreign>sakhyā</foreign></supplied> into the presence of a worthy man <supplied reason="explanation"><foreign>sadābhimukhye</foreign></supplied>, upon catching sight of him at a distance, turns away in the face of the battle that is the act of love (samidratau).</p>
· <p rend="stanza" n="68"><gap reason="lost"/>/> he was plainly <supplied reason="explanation"><foreign>khalu</foreign></supplied> appropriately <supplied reason="explanation"><foreign>yuktam</foreign></supplied> declared <supplied reason="explanation"><foreign>uktaḥ</foreign></supplied> “not useless” <supplied reason="explanation"><foreign>nāpārthakaḥ...iti</foreign></supplied> by logicians <supplied reason="explanation"><foreign>yuktividbhiḥ</foreign></supplied>, <supplied reason="subaudible">because of</supplied> being embraced <supplied reason="explanation"><foreign>śliṣṭaḥ</foreign></supplied> by Abundant Valour <supplied reason="explanation"><foreign>vikramasampadā</foreign></supplied> and Victorious Splendour (vijayaśriyā) in battle (mahājau)... (?)</p>
· <p rend="stanza" n="69">The group of Rājendravarman’s <supplied reason="explanation"><foreign>yasya</foreign></supplied> enemies <supplied reason="explanation"><foreign>arisaṁghaḥ</foreign></supplied>, although <supplied reason="explanation"><foreign>api</foreign></supplied> they seemed just like Śiva <supplied reason="explanation"><foreign>sthāṇusamaḥ</foreign></supplied>,
2170 who wears a tiger skin <supplied reason="explanation"><foreign>mṛgakṛttivāsaḥ</foreign></supplied>,
·whose eyes are filled with desire at the sight of the face of Skanda <supplied reason="explanation"><foreign>guhānanālocanaloladṛṣṭiḥ</foreign></supplied>,
·whose body changes colour from being conjoined with that of Pārvatī <supplied reason="explanation"><foreign>durgābhisamparkavivarṇadehaḥ</foreign></supplied>,
· they were in fact powerless/not Śiva/deprived of a master <supplied reason="explanation"><foreign>anīśaḥ</foreign></supplied>, immobilised like posts <supplied reason="explanation"><foreign>sthāṇusamaḥ</foreign></supplied>,
· <supplied reason="subaudible">in as much as they had been reduced to a condition in which they were</supplied> living <supplied reason="explanation"><foreign>sthitaḥ</foreign></supplied> in the forest <supplied reason="explanation"><foreign>vane</foreign></supplied>, clad in animal skin <supplied reason="explanation"><foreign>mṛgakṛttivāsāḥ</foreign></supplied>, their eyes roving as they looked out from the mouths of caves <supplied reason="explanation"><foreign>guhānanālocanaloladṛṣṭiḥ</foreign></supplied>,
2175 and their bodies were pale from being constantly constrained to inaccessible <supplied reason="subaudible">hiding</supplied> places <supplied reason="explanation"><foreign>durgābhisamparkavivarṇadehaḥ</foreign></supplied>.</p>
· <p rend="stanza" n="70"><gap reason="lost"/> Rājendravarman’s <supplied reason="explanation"><foreign>yasya</foreign></supplied> desires <supplied reason="explanation"><foreign>manorathaḥ</foreign></supplied> were <supplied reason="explanation"><foreign>babhūva</foreign></supplied> frustrated <supplied reason="explanation"><foreign>vṛthā</foreign></supplied>, since <supplied reason="explanation"><foreign>yat</foreign></supplied> the earth <supplied reason="explanation"><foreign>urvī</foreign></supplied> was not <supplied reason="explanation"><foreign>na</foreign></supplied> broad <supplied reason="explanation"><foreign>urvī</foreign></supplied> in the face of his desire for conquest (vijigīṣutāyām), and (api) suppliants (arthī) were insufficient (na alam) in the face of his generosity (vadanyatāyām).</p>
· <p rend="stanza" n="71">Rājendravarman’s <supplied reason="explanation"><foreign>yasya</foreign></supplied> enemies’ country <supplied reason="explanation"><foreign>arideśaḥ</foreign></supplied>, although <supplied reason="explanation"><foreign>api</foreign></supplied> it is like the ocean <supplied reason="explanation"><foreign>abdhitulyaḥ</foreign></supplied> in that it is <supplied reason="subaudible">now</supplied> impenetrable <supplied reason="explanation"><foreign>durgatayā</foreign></supplied> with forests <supplied reason="explanation"><foreign>vanaiḥ</foreign></supplied> within <supplied reason="explanation"><foreign>antaḥ</foreign></supplied>, in that one cannot penetrate inside it because of its waters (vanaiḥ), being full of a wealth (-aughaḥ) of swaying (preṅkhat°), full-grown (°prarūḍha°), bright (°sphuṭa°), sprouts (°vidruma-), in whose floods ( -aughaḥ) the well-rooted ( °prarūḍha°), bright coral ( °vidruma°) sways ( preṅkhat°), in which the elephant [now] hides (°nimagnanāgaḥ) at the approach (samākrānti°) of the lion (hareḥ), in which the serpent [Śeṣa] sinks when mounted upon
·<supplied reason="explanation"><foreign>samākrānti°</foreign></supplied> by Viṣṇu <supplied reason="explanation"><foreign>hareḥ</foreign></supplied>, renounces <supplied reason="explanation"><foreign>jahāti</foreign></supplied> its wealth <supplied reason="explanation"><foreign>lakṣmīm</foreign></supplied>.</p>
· <p rend="stanza" n="72"><gap reason="lost"/> the attainment of wealth/meaning <supplied reason="explanation"><foreign>arthasiddhim</foreign></supplied> <gap reason="lost"/> engaged in effort <supplied reason="explanation"><foreign>udyuktayogaḥ</foreign></supplied> for success <supplied reason="explanation"><foreign>vṛddhyai</foreign></supplied> in the three aims <supplied reason="explanation"><foreign>trigaṇasya</foreign></supplied>, he seized <supplied reason="explanation"><foreign>jagrāha</foreign></supplied> the four <supplied reason="explanation"><foreign>catasraḥ</foreign></supplied> directions <supplied reason="explanation"><foreign>diśaḥ</foreign></supplied>, whose extent is unknown <supplied reason="explanation"><foreign>aviditaprayāmāḥ</foreign></supplied>, just as <supplied reason="explanation"><foreign>iva</foreign></supplied> <supplied reason="subaudible">he had grasped</supplied> the <supplied reason="subaudible">four</supplied> sciences <supplied reason="explanation"><foreign>vidyāḥ</foreign></supplied> [whose extent is also unknown] in childhood (bālabhāve).</p>
2180 <p rend="stanza" n="73">His spotless <supplied reason="explanation"><foreign>akalaṅkam</foreign></supplied> fame <supplied reason="explanation"><foreign>yaśaḥ</foreign></supplied>,
·which has made space for itself <supplied reason="explanation"><foreign>kṛtāvakāśam</foreign></supplied> because he is overlord <supplied reason="explanation"><foreign>vibhutvāt</foreign></supplied> throughout the world <supplied reason="explanation"><foreign>bhuvane</foreign></supplied>,
·which is especially great <supplied reason="explanation"><foreign>mahīyaḥ</foreign></supplied> because it cannot be attained <supplied reason="explanation"><foreign>aspṛṣṭam</foreign></supplied> by other men of virtue <supplied reason="explanation"><foreign>guṇibhiḥ</foreign></supplied>,
·which is rooted in fine rhetoric <supplied reason="explanation"><foreign>śabdaguṇānubandham</foreign></supplied>,
· pervades <supplied reason="subaudible">the universe</supplied> <supplied reason="explanation"><foreign>saṁvyaśnute</foreign></supplied>, just as does the ether <supplied reason="explanation"><foreign>kham iva</foreign></supplied>,
2185 which is pure <supplied reason="explanation"><foreign>akalaṅkam</foreign></supplied>, which is that <supplied reason="subaudible">element</supplied> which creates space <supplied reason="subaudible">for all else</supplied> <supplied reason="explanation"><foreign>kṛtāvakāśam</foreign></supplied>, because it pervades the world <supplied reason="explanation"><foreign>bhuvane vibhutvāt</foreign></supplied>,
·which is greater <supplied reason="subaudible">in dimension</supplied> <supplied reason="explanation"><foreign>mahīyaḥ</foreign></supplied> <supplied reason="subaudible">than the other elements</supplied>, which cannot be touched <supplied reason="explanation"><foreign>aspṛṣṭam</foreign></supplied> by other property-possessing <supplied reason="subaudible">substances</supplied> <supplied reason="explanation"><foreign>guṇibhiḥ</foreign></supplied>,
· which is the basis for the property “sound” <supplied reason="explanation"><foreign>śabdaguṇānubandham</foreign></supplied>.</p>
· <p rend="stanza" n="74">Being extremely skilled <supplied reason="explanation"><foreign>atidakṣaḥ</foreign></supplied> in destroying all ills <supplied reason="explanation"><foreign>niśśeṣadoṣakṣapaṇe</foreign></supplied>, he nourished <supplied reason="explanation"><foreign>pupoṣa</foreign></supplied> the earth <supplied reason="explanation"><foreign>dharaṇīm</foreign></supplied>, whose parts had previously <supplied reason="explanation"><foreign>prāk</foreign></supplied> wasted with the destruction <supplied reason="explanation"><foreign>kṣayakarśitāṅgīm</foreign></supplied> ..., because of his reflections <supplied reason="explanation"><foreign>°vicāraṇābhiḥ</foreign></supplied> upon good conduct about which he had learned thoroughly (suśrutācāra°), Rājendra- varman (yaḥ) nourished (pupoṣa) the earth (dharaṇīm) using factors which are con- ducive (-aṅgaiḥ) to obtaining the six flavours (ṣaḍrasa-),
· just as one who is skilled in destroying all ills <supplied reason="subaudible">of the body</supplied> nourishes one whose body is emaciated by consumption <supplied reason="explanation"><foreign>kṣayakarśitāṅgīm</foreign></supplied> by <supplied reason="subaudible">enjoining certain</supplied> behaviour <supplied reason="explanation"><foreign>-ācāra°</foreign></supplied> and by medical preparations <supplied reason="explanation"><foreign>vicāraṇābhiḥ</foreign></supplied> <supplied reason="subaudible">recommended in the teachings</supplied> of Suśruta, in which <supplied reason="subaudible">foods having</supplied> the six flavours are consistuent parts <supplied reason="explanation"><foreign>ṣaḍrasāṅgaiḥ</foreign></supplied>.</p>
2190 <p rend="stanza" n="75">It was the same <supplied reason="explanation"><foreign>tad eva</foreign></supplied> fiery energy <supplied reason="explanation"><foreign>tejaḥ</foreign></supplied> that conquered the fieriness of all rivals <supplied reason="explanation"><foreign>vijitānyatejaḥ</foreign></supplied>; and <supplied reason="explanation"><foreign>ca</foreign></supplied> it was the same <supplied reason="explanation"><foreign>eva...tat</foreign></supplied> great <supplied reason="explanation"><foreign>mahat</foreign></supplied> territory <supplied reason="explanation"><foreign>maṇḍalam</foreign></supplied> as before <supplied reason="explanation"><foreign>pūrvam</foreign></supplied>;
·It was the same radiance <supplied reason="explanation"><foreign>tejaḥ</foreign></supplied> that conquered the radiance of all other things <supplied reason="explanation"><foreign>vijitānyatejaḥ</foreign></supplied>; and it was the same great orb <supplied reason="explanation"><foreign>maṇḍalam</foreign></supplied> as in the East <supplied reason="explanation"><foreign>pūrvam</foreign></supplied>;
·<supplied reason="subaudible">and yet</supplied> when Rājendravarman <supplied reason="explanation"><foreign>yaḥ</foreign></supplied> attained <supplied reason="explanation"><foreign>prāpya</foreign></supplied> the great <supplied reason="explanation"><foreign>mahat</foreign></supplied> sovereignty <supplied reason="subaudible">of being king, rather than merely prince</supplied> <supplied reason="explanation"><foreign>ādhipatyam</foreign></supplied>, he shone <supplied reason="explanation"><foreign>didīpe</foreign></supplied> <supplied reason="subaudible">even more</supplied> intensely <supplied reason="explanation"><foreign>bhṛśam</foreign></supplied>,
·like <supplied reason="explanation"><foreign>iva</foreign></supplied> the sun <supplied reason="explanation"><foreign>bhāsvān</foreign></supplied> <supplied reason="subaudible">when it reaches</supplied> the middle <supplied reason="explanation"><foreign>madhyam</foreign></supplied> of the day <supplied reason="explanation"><foreign>ahnaḥ</foreign></supplied>.</p>
· <p rend="stanza" n="76">When Rājendravarman <supplied reason="explanation"><foreign>yatra</foreign></supplied>, <supplied reason="subaudible">a veritable sun</supplied> whose effulgence was intense <supplied reason="explanation"><foreign>tīvradhāmni</foreign></supplied> climbed upon <supplied reason="explanation"><foreign>adhirūḍhe</foreign></supplied> the lordly mountain that was his lion-throne <supplied reason="explanation"><foreign>siṃhāsanādrīndram</foreign></supplied>, upon which lions reared proud <supplied reason="explanation"><foreign>udīrṇasiṃham</foreign></supplied>, not only did the pupils <supplied reason="subaudible">of the eyes</supplied> <supplied reason="explanation"><foreign>tārakāḥ</foreign></supplied> of <supplied reason="subaudible">other</supplied> kings <supplied reason="explanation"><foreign>nṛpānām</foreign></supplied>, their light <supplied reason="subaudible">now</supplied> dimmed (astabhāsaḥ), dip down (apatan), but also their jewelled diadems (maṇi-maulayaḥ).</p>
2195 <p rend="stanza" n="77">Even though <supplied reason="explanation"><foreign>api</foreign></supplied> Rājendravarman’s <supplied reason="explanation"><foreign>yasya</foreign></supplied> <supplied reason="subaudible">one</supplied> great bright parasol <supplied reason="explanation"><foreign>mahātapatre</foreign></supplied> that had the radiance of the moon <supplied reason="explanation"><foreign>śaśāṅkaśobhe</foreign></supplied> was raised up <supplied reason="explanation"><foreign>samuddhṛte</foreign></supplied> in <supplied reason="subaudible">just</supplied> one place <supplied reason="explanation"><foreign>ekatra</foreign></supplied>, heat/torment <supplied reason="explanation"><foreign>tāpaḥ</foreign></supplied> left <supplied reason="explanation"><foreign>pravihāya</foreign></supplied> the whole <supplied reason="explanation"><foreign>aśeṣām</foreign></supplied> [of the rest of the] earth (mahīm) and resorted (samāsasāda) to the hearts (manāṃsi) of his enemies (dviṣatām).</p>
· <p rend="stanza" n="78">Surely <supplied reason="explanation"><foreign>nūnam</foreign></supplied> all people <supplied reason="explanation"><foreign>aśeṣalokāḥ</foreign></supplied>, impelled by the wish to gaze <supplied reason="explanation"><foreign>°nirūpaṇecchāsañcoditā</foreign></supplied> at Rājendravarman’s beauty <supplied reason="explanation"><foreign>yadrūpa°</foreign></supplied> for ages <supplied reason="explanation"><foreign>cirāya</foreign></supplied>, yearned <supplied reason="explanation"><foreign>abhyavāñchan</foreign></supplied> to become unblinking <supplied reason="subaudible">gods</supplied> <supplied reason="explanation"><foreign>animeṣabhūyam</foreign></supplied> by means of countless <supplied reason="explanation"><foreign>asaṃkhyaiḥ</foreign></supplied> sacrifices <supplied reason="explanation"><foreign>makhaiḥ</foreign></supplied> in order thereafter (bhūyaḥ) to attain this wish of theirs (nijavāñchitāptyai).</p>
· <p rend="stanza" n="79">In order to see <supplied reason="explanation"><foreign>didṛkṣuḥ</foreign></supplied> his own natural <supplied reason="explanation"><foreign>sahajām</foreign></supplied> fortune/beauty <supplied reason="explanation"><foreign>lakṣmīm</foreign></supplied> in his friends <supplied reason="explanation"><foreign>suhṛtsu</foreign></supplied>, the offering of which could only be made to excellent persons <supplied reason="explanation"><foreign>sad-arpaṇām</foreign></supplied>, he caused it, in due order <supplied reason="subaudible">of their merits</supplied> <supplied reason="explanation"><foreign>yathākramam</foreign></supplied>, to be transferred <supplied reason="subaudible">to them by conferring gifts on them</supplied> <supplied reason="explanation"><foreign>saṃkramayāñ cakāra</foreign></supplied>, just as <supplied reason="explanation"><foreign>iva</foreign></supplied> he, being dressed in jewels (paribhuktabhūṣaḥ), caused his own reflection (cchāyām),
·which can only be offered to excellent things <supplied reason="explanation"><foreign>sad-arpaṇām</foreign></supplied>, to cross over onto jewelled mirrors.</p>
· <p rend="stanza" n="80">Because of his exceptional fieriness <supplied reason="explanation"><foreign>atitejiṣṭhatayā</foreign></supplied>, Rājendravarman’s <supplied reason="explanation"><foreign>yasya</foreign></supplied> political conduct <supplied reason="explanation"><foreign>nītiḥ</foreign></supplied> was <supplied reason="explanation"><foreign>āsa</foreign></supplied> utterly <supplied reason="explanation"><foreign>nitāntam</foreign></supplied> upright <supplied reason="explanation"><foreign>ṛjvī</foreign></supplied>, unlike <supplied reason="explanation"><foreign>na yathā</foreign></supplied> that of his enemies <supplied reason="explanation"><foreign>pareṣām</foreign></supplied>; other than <supplied reason="explanation"><foreign>muktvā</foreign></supplied> the sun and the moon <supplied reason="explanation"><foreign>arkacandrau</foreign></supplied>, who (kasya) among the planets (grahāṇām) does not have (na) a course (gatiḥ) whose retrogression is unpropitious (/hostile and crooked) (pratīpavakrā)?</p>
2200 <p rend="stanza" n="81">Skilled <supplied reason="explanation"><foreign>caturaḥ</foreign></supplied>, Rājendravarman <supplied reason="explanation"><foreign>yaḥ</foreign></supplied> attained <supplied reason="explanation"><foreign>saṁsādhayati sma</foreign></supplied> the <supplied reason="subaudible">three-fold</supplied> success <supplied reason="subaudible">taught in the Arthaśāstra</supplied> <supplied reason="explanation"><foreign>siddhim</foreign></supplied> by means of the four <supplied reason="explanation"><foreign>caturbhiḥ</foreign></supplied> political means <supplied reason="explanation"><foreign>abhyupāyaiḥ</foreign></supplied>
·beginning with conciliation <supplied reason="explanation"><foreign>sāmādibhiḥ</foreign></supplied> that have their roots in good counsel <supplied reason="explanation"><foreign>sanmantramūlaiḥ</foreign></supplied>, that have various applications <supplied reason="explanation"><foreign>vividhaprayogaiḥ</foreign></supplied> and that guard against calamity <supplied reason="subaudible">to the state</supplied> <supplied reason="explanation"><foreign>apāyasaṃrodhibhiḥ</foreign></supplied>
·and <supplied reason="explanation"><foreign>ca</foreign></supplied> he attained success <supplied reason="explanation"><foreign>siddhim</foreign></supplied> <supplied reason="subaudible">in other domains</supplied> through the Vedas <supplied reason="explanation"><foreign>vedaiḥ</foreign></supplied>,
·which are <supplied reason="subaudible">also</supplied> four <supplied reason="explanation"><foreign>caturbhiḥ</foreign></supplied>, including the Sāmaveda <supplied reason="explanation"><foreign>sāmādibhiḥ</foreign></supplied>, whose foundations are the excellent mantras <supplied reason="explanation"><foreign>sanmantramūlaiḥ</foreign></supplied>, that are involved in various rituals <supplied reason="explanation"><foreign>vividhaprayogaiḥ</foreign></supplied>, that resist destruction <supplied reason="explanation"><foreign>apāyasaṁrodhibhiḥ</foreign></supplied>.</p>
· <p rend="stanza" n="82">Although <supplied reason="explanation"><foreign>api</foreign></supplied> consistently <supplied reason="explanation"><foreign>sadā</foreign></supplied> recognised <supplied reason="explanation"><foreign>pratītaḥ</foreign></supplied> as the principal element of the state <supplied reason="explanation"><foreign>mūlaprakṛtiḥ</foreign></supplied>, and <supplied reason="explanation"><foreign>ca</foreign></supplied> displaying a various <supplied reason="explanation"><foreign>citram</foreign></supplied> and great <supplied reason="explanation"><foreign>mahat</foreign></supplied> activity <supplied reason="explanation"><foreign>karma</foreign></supplied>,
2205Although recognised as primal matter <supplied reason="explanation"><foreign>mūlaprakṛtiḥ</foreign></supplied>, and displaying great and various activity, ...
·because of his possession of six properties <supplied reason="explanation"><foreign>ṣāḍguṇyayogāt</foreign></supplied>, he declared <supplied reason="explanation"><foreign>ācaṣṭa</foreign></supplied> primal matter <supplied reason="explanation"><foreign>pradhānam</foreign></supplied>, which has <supplied reason="subaudible">only the</supplied> three properties <supplied reason="subaudible">of sattva, rajas and tamas</supplied>, to be unequal <supplied reason="subaudible">to himself</supplied> <supplied reason="explanation"><foreign>atulyam</foreign></supplied> without even speaking <supplied reason="explanation"><foreign>vināpi vācā</foreign></supplied>.</p>
· <p rend="stanza" n="83">Fate/Brahmā <supplied reason="explanation"><foreign>vidhiḥ</foreign></supplied>, although <supplied reason="explanation"><foreign>api</foreign></supplied> generally <supplied reason="explanation"><foreign>prāyaḥ</foreign></supplied> wayward <supplied reason="explanation"><foreign>jihmaḥ</foreign></supplied> with respect to what should be performed <supplied reason="explanation"><foreign>vidheye</foreign></supplied>, favoured <supplied reason="explanation"><foreign>anukūlayām āsa</foreign></supplied> Rājendravarman’s <supplied reason="explanation"><foreign>yasya</foreign></supplied> special powers <supplied reason="explanation"><foreign>°viśeṣaśaktīḥ</foreign></supplied> of mantraśakti, prabhuśakti and utsāhaśakti, as though (iva) out of fear (bhiyā) because of having observed the calamities (apāyadṛṣṭeḥ) that befell those on the enemy side (pratikūlapakṣe).</p>
· <p rend="stanza" n="84">Since they were being threatened <supplied reason="explanation"><foreign>avabhartsyamānāḥ</foreign></supplied> from close by <supplied reason="explanation"><foreign>ārāt</foreign></supplied> <supplied reason="subaudible">when</supplied> in his kingdom <supplied reason="explanation"><foreign>rāṣṭre</foreign></supplied> by the large numbers of his virtues <supplied reason="explanation"><foreign>guṇaughaiḥ</foreign></supplied>, which were propitious to the converging of the group of three <supplied reason="subaudible">human goals, namely dharma, artha and kāma</supplied> <supplied reason="explanation"><foreign>trivargasaṃsargasuhṛdbhiḥ</foreign></supplied>, the vices (doṣāḥ), as though (iva) in anger (ruṣā), quickly (āśu) betook themselves (aśiśriyan) to the side of the enemies (vipakṣa-
·<supplied reason="explanation"><foreign>pakṣam</foreign></supplied> of Rājendravarman <supplied reason="explanation"><foreign>yasya</foreign></supplied>, to whom the virtues resorted <supplied reason="explanation"><foreign>guṇāśrayasya</foreign></supplied>.</p>
2210 <p rend="stanza" n="85">At once <supplied reason="explanation"><foreign>sadyaḥ</foreign></supplied> breaking free from <supplied reason="explanation"><foreign>nirbhidya</foreign></supplied> his own <supplied reason="explanation"><foreign>svam</foreign></supplied> blemishes <supplied reason="explanation"><foreign>avadyam</foreign></supplied> as he rose <supplied reason="explanation"><foreign>udyan</foreign></supplied>, he justly <supplied reason="explanation"><foreign>yuktyā</foreign></supplied> disciplined <supplied reason="explanation"><foreign>vinināya</foreign></supplied> others <supplied reason="explanation"><foreign>anyān</foreign></supplied> who were offenders (anyāyinaḥ). [Remarkable!] For (hi) [even] the moon (kṣaṇadākaraḥ) overlooks (upekṣate) his own (svam) blemish (kalaṅkam) entirely (sakalam), even (api) as he destroys (ghnan) darknesses (tamāṃsi)?</p>
· <p rend="stanza" n="86">Because he governed well <supplied reason="explanation"><foreign>suśāsanāt</foreign></supplied> and was free of vices <supplied reason="explanation"><foreign>avyasanāt</foreign></supplied>, not even a suspicion of disaster <supplied reason="explanation"><foreign>na vipattiśaṅkā</foreign></supplied> arose <supplied reason="explanation"><foreign>jātā</foreign></supplied> among his subjects <supplied reason="explanation"><foreign>prajāsu</foreign></supplied>;
·even Draupadī <supplied reason="explanation"><foreign>rājaputrī</foreign></supplied>, who belonged <supplied reason="subaudible">as wife</supplied> to Yudhiṣṭhira <supplied reason="explanation"><foreign>ajātaśatroḥ</foreign></supplied>, obtained earlier <supplied reason="explanation"><foreign>purā</foreign></supplied> great <supplied reason="explanation"><foreign>parām</foreign></supplied> suffering <supplied reason="explanation"><foreign>ārtim</foreign></supplied> because of Duḥśāsana /
· even Vaidehī <supplied reason="explanation"><foreign>rājaputrī</foreign></supplied> <supplied reason="subaudible">the wife of Bimbisāra</supplied> once received great suffering from <supplied reason="subaudible">her son</supplied> Ajātaśatru, because of his evil command <supplied reason="explanation"><foreign>duḥśāsanāt</foreign></supplied> <supplied reason="subaudible">to imprison and starve his father Bimbisāra to death</supplied>.</p>
· <p rend="stanza" n="87">The <supplied reason="subaudible">Royal</supplied> Fortunes <supplied reason="subaudible">of rivals</supplied> <supplied reason="explanation"><foreign>lakṣmyaḥ</foreign></supplied>, having obtained him, the exceptionally sophisticated <supplied reason="explanation"><foreign>suvidagdham</foreign></supplied> king <supplied reason="explanation"><foreign>pārthivam</foreign></supplied>, as their fitting vessel <supplied reason="explanation"><foreign>pātram</foreign></supplied>, became <supplied reason="explanation"><foreign>āsan</foreign></supplied> utterly stable <supplied reason="explanation"><foreign>stheṣṭhāḥ</foreign></supplied>, although they have the tendency to quest for faults and to move on further <supplied reason="explanation"><foreign>cchidrapratīkṣāpragamāttaśīlāḥ</foreign></supplied> [towards other kings], and are [therefore] extremely difficult to hold (sudurdharāḥ) by those whose glory has been damaged (khaṇḍitadhāmabhiḥ),
2215just like water <supplied reason="explanation"><foreign>āpaḥ</foreign></supplied>,
·which, having obtained an extremely high-fired <supplied reason="explanation"><foreign>suvidagdham</foreign></supplied> clay <supplied reason="explanation"><foreign>pārthivam</foreign></supplied> vessel <supplied reason="explanation"><foreign>pātram</foreign></supplied> becomes absolutely stable, <supplied reason="subaudible">although</supplied> having adopted the tendency to seek holes and flow away <supplied reason="explanation"><foreign>chidrapratīkṣāpragamāttaśīlāḥ</foreign></supplied>, and is <supplied reason="subaudible">therefore</supplied> difficult to hold in vessels the sheen of whose glaze is damaged <supplied reason="explanation"><foreign>khaṇḍitadhāmabhiḥ</foreign></supplied>.</p>
· <p rend="stanza" n="88">Having driven off <supplied reason="explanation"><foreign>vidrāvya</foreign></supplied>, in order to hunt down his enemies <supplied reason="explanation"><foreign>arivargamārge</foreign></supplied>, the violent <supplied reason="explanation"><foreign>hiṁsrām</foreign></supplied> lioness that is the Spear <supplied reason="subaudible">of warfare</supplied> <supplied reason="explanation"><foreign>śaktisiṃhīm</foreign></supplied>, which had been roaming everywhere <supplied reason="explanation"><foreign>paritaś carantīm</foreign></supplied>, Rājendravarman <supplied reason="explanation"><foreign>yaḥ</foreign></supplied> nourished <supplied reason="explanation"><foreign>pupoṣa</foreign></supplied> the cow-that-was-the-earth <supplied reason="explanation"><foreign>gām</foreign></supplied>, [such that she became] one in whom offspring arose (uditaprajām), because of union with (yogāt) the bull-that-is-Dharma (vṛṣeṇa), after he had attained (avāpya) Lakṣmī as she-buffalo (mahiṣīm).
· Having driven off the fierce lioness that is <supplied reason="subaudible">Śiva’s</supplied> all-pervading <supplied reason="explanation"><foreign>paritaś carantīm</foreign></supplied> Śakti <supplied reason="subaudible">transmitted to Rājendravarman in initiation</supplied>, so that she might hunt down the <supplied reason="subaudible">internal</supplied> enemies <supplied reason="subaudible">that are the passions</supplied>, he favoured <supplied reason="explanation"><foreign>pupoṣa</foreign></supplied> a discourse <supplied reason="explanation"><foreign>gām</foreign></supplied> by which his subjects were raised up <supplied reason="explanation"><foreign>uditaprajām</foreign></supplied> because it involved Dharma <supplied reason="explanation"><foreign>vṛṣeṇa yogāt</foreign></supplied>, after marrying [Narendradevī, a veritable] Lakṣmī, as his chief wife.</p>
· <p rend="stanza" n="89">Given that <supplied reason="explanation"><foreign>yadā</foreign></supplied> a host of sages <supplied reason="explanation"><foreign>sūrigaṇaḥ</foreign></supplied> counted <supplied reason="explanation"><foreign>ajīgaṇat</foreign></supplied> Kārtavīrya at the head <supplied reason="explanation"><foreign>dhuri</foreign></supplied> of outstanding kings <supplied reason="explanation"><foreign>atirājñām</foreign></supplied>, <supplied reason="subaudible">although</supplied> possessed of a thousand faults <seg rend="pun">possessed of a thousand arms</seg> <supplied reason="explanation"><foreign>sahasradoṣaṃ</foreign></supplied>, then surely <supplied reason="explanation"><foreign>nūnam</foreign></supplied> what <supplied reason="explanation"><foreign>kā</foreign></supplied> need be said (kathā) on the other hand (punaḥ) about Rājendravarman (yasmin), who was replete (anūne) with all virtues (sarvaguṇaiḥ)?</p>
2220 <p rend="stanza" n="90">Although <supplied reason="explanation"><foreign>api</foreign></supplied> the fame <supplied reason="explanation"><foreign>yaśaḥ</foreign></supplied> of Arjuna <supplied reason="explanation"><foreign>jiṣṇoḥ</foreign></supplied>, in which the acme of heroism is attained <supplied reason="explanation"><foreign>arjitavīryasampat</foreign></supplied>, is sung <supplied reason="explanation"><foreign>gīyamānam</foreign></supplied> both in heaven and upon earth <supplied reason="explanation"><foreign>divaḥpṛthivyor api</foreign></supplied>, it is not pleasing to Karṇa <seg rend="pun">not pleasing to the ears</seg> <supplied reason="explanation"><foreign>karṇāsukham</foreign></supplied>. I suspect <supplied reason="explanation"><foreign>śaṅke</foreign></supplied> that it has not become (na jātam) worthy of comparison (upamārham) with the fame (yaśasaḥ) of Rājendravarman (yasya), which is pleasing to the ears (śrotrasukhasya).</p>
· <p rend="stanza" n="91">When the fame <supplied reason="explanation"><foreign>yaśasi</foreign></supplied> of Rājendravarman <supplied reason="explanation"><foreign>yasya</foreign></supplied>, like <supplied reason="explanation"><foreign>iva</foreign></supplied> a cloud <supplied reason="explanation"><foreign>payomuci</foreign></supplied>, filled the directions and the sky <supplied reason="explanation"><foreign>ākrāntadigvyomni</foreign></supplied> and roared <supplied reason="explanation"><foreign>pragarjite</foreign></supplied> loudly <supplied reason="explanation"><foreign>udāttam</foreign></supplied>, the earth upon Mount Vidūra/ distant lands <supplied reason="explanation"><foreign>vidūrabhūmiḥ</foreign></supplied> at once <supplied reason="explanation"><foreign>drāg</foreign></supplied> gave forth <supplied reason="explanation"><foreign>prādāt</foreign></supplied> not only <supplied reason="explanation"><foreign>na kevalam</foreign></supplied> jewels (ratnam) as gifts (upāyanam), but also (ca) elephants and such like (gajādyam).</p>
· <p rend="stanza" n="92">With the pall of smoke <supplied reason="explanation"><foreign>dhūmaiḥ</foreign></supplied> that rose up from his tens of thousands of sacrifices <supplied reason="explanation"><foreign>lakṣādhvarotthaiḥ</foreign></supplied>, which choked up <supplied reason="explanation"><foreign>sthagayadbhiḥ</foreign></supplied> the directions <supplied reason="explanation"><foreign>āśāḥ</foreign></supplied> and blocked the mass of rays of the sun <supplied reason="explanation"><foreign>niruddhārkakarākaraiḥ</foreign></supplied>, Rājendravarman sullied <supplied reason="explanation"><foreign>malīmasatvam ...nināya</foreign></supplied> both the sky <supplied reason="explanation"><foreign>divañ</foreign></supplied> and the fame of Indra/Him of a hundred sacrifices <supplied reason="explanation"><foreign>śātakratavīñ ca kīrtim</foreign></supplied> at the same time (yugapat).</p>
· <p rend="stanza" n="93">Only alone <supplied reason="explanation"><foreign>eva</foreign></supplied> that sort of <supplied reason="explanation">yat ...tat</supplied> inference <supplied reason="explanation"><foreign>anumānam</foreign></supplied> of <supplied reason="subaudible">the existence of</supplied> fire <supplied reason="explanation"><foreign>agneḥ</foreign></supplied> from seeing smoke <supplied reason="explanation"><foreign>dhūmasandarśanataḥ</foreign></supplied> has <supplied reason="subaudible">of old</supplied> been taught <supplied reason="explanation"><foreign>uktam</foreign></supplied> to be <supplied reason="subaudible">one of</supplied> invariable <supplied reason="subaudible">concomitance</supplied> <supplied reason="explanation"><foreign>avyabhicāram</foreign></supplied>; but (tu) this one (tat) is new (navam), namely (eva) the inference (anumānam) of a deluge (vṛṣṭeḥ) of riches (vasūnām) from seeing the smoke (°dhūmadṛṣṭau) of Rājendravarman’s sacrifices (yanmakha°)!</p>
· <p rend="stanza" n="94">A caravan of suppliants <supplied reason="explanation"><foreign>arthisārthaḥ</foreign></supplied>, although <supplied reason="explanation"><foreign>api</foreign></supplied> empty-handed <supplied reason="explanation"><foreign>riktaḥ</foreign></supplied>, on reaching <supplied reason="explanation"><foreign>prāpya</foreign></supplied> Rājendravarman <supplied reason="explanation"><foreign>yam</foreign></supplied>, who is full <supplied reason="explanation"><foreign>pūrṇam</foreign></supplied> with great riches <supplied reason="explanation"><foreign>susampadbhiḥ</foreign></supplied> that have come to him spontaneously <supplied reason="explanation"><foreign>svayamprapannābhiḥ</foreign></supplied> without his asking for them <supplied reason="explanation"><foreign>ayācamānam</foreign></supplied>
2225— like <supplied reason="explanation"><foreign>iva</foreign></supplied> an empty cloud <supplied reason="explanation"><foreign>abhraḥ</foreign></supplied> reaching the ocean <supplied reason="explanation"><foreign>abdhim</foreign></supplied>, which is filled with waters <supplied reason="explanation"><foreign>adbhiḥ</foreign></supplied> that came spontaneously without the ocean asking —,
·has become as full as it desired <supplied reason="explanation"><foreign>yatheṣṭapūrṇaḥ</foreign></supplied> and has then in turn <supplied reason="explanation"><foreign>punaḥ</foreign></supplied> rained forth <supplied reason="lost">upon others</supplied> <supplied reason="explanation"><foreign>vavarṣa</foreign></supplied>.</p>
· <p rend="stanza" n="95">It was Rājendravarman’s <supplied reason="explanation"><foreign>yasya</foreign></supplied> moon-<supplied reason="subaudible">like</supplied> body <supplied reason="explanation"><foreign>indubimbam</foreign></supplied>,
·in that it not only <supplied reason="explanation"><foreign>api</foreign></supplied> pleases the mind with its <supplied reason="lost">beautiful</supplied> eyes <supplied reason="explanation"><foreign>cakṣurmanohāri</foreign></supplied>, and <supplied reason="explanation"><foreign>ca</foreign></supplied> displays <supplied reason="explanation"><foreign>darśayat</foreign></supplied> grace with its fingers <supplied reason="explanation"><foreign>karāgraśobhām</foreign></supplied> and is also <supplied reason="explanation"><foreign>api</foreign></supplied> suffused with positive dramatic emotions <supplied reason="explanation"><foreign>sadrasārdram</foreign></supplied>,
· that was worthy of comparison with a dance <supplied reason="explanation"><supplied>nṛttopamārtham</supplied></supplied> because of its movement across a bright stage/ because it was its nature to have beautiful complexion <supplied reason="explanation"><foreign>śubharaṅgavṛtteḥ</foreign></supplied>, <supplied reason="subaudible">and</supplied> not <supplied reason="explanation"><foreign>na</foreign></supplied> the lunar orb <supplied reason="explanation"><foreign>indubimbam</foreign></supplied> that is disfigured by <supplied reason="subaudible">the mark of</supplied> a deer <supplied reason="explanation"><foreign>kuraṅgaduṣṭam</foreign></supplied>
2230— although <supplied reason="explanation"><foreign>api</foreign></supplied> <supplied reason="subaudible">that orb</supplied> pleases the eyes and mind, and displays loveliness in the tips of its beams <supplied reason="explanation"><foreign>darśayac ca karāgraśobhām</foreign></supplied>, and although <supplied reason="explanation"><foreign>api</foreign></supplied> it is moist with ambrosia <supplied reason="explanation"><foreign>sadrasārdram</foreign></supplied>.</p>
· <p rend="stanza" n="96">Even <supplied reason="explanation"><foreign>api</foreign></supplied> by relying on his effulgence <supplied reason="explanation"><foreign>chāyāśritaḥ</foreign></supplied>, other kings <supplied reason="explanation"><foreign>anyanṛpaḥ</foreign></supplied> were capable <supplied reason="explanation"><foreign>alam</foreign></supplied> of defeating <supplied reason="explanation"><foreign>vijetum</foreign></supplied> proud enemies <supplied reason="explanation"><foreign>dṛptadviṣaḥ</foreign></supplied>; how much more so then <supplied reason="explanation"><foreign>kim uta</foreign></supplied> is he himself capable (svayaṃ yaḥ)? Leave aside (āstām) the sun (raviḥ); does not (na kim) the moon (candraḥ) dispel (udasyet) darknesses (santamasāni) because it has had transferred into itself the broad-spreading radiance [of the sun] (saṃkramitorutejāḥ)?</p>
· <p rend="stanza" n="97">Neither <supplied reason="explanation"><foreign>na</foreign></supplied> their other ornaments <supplied reason="explanation"><foreign>anyabhūṣā</foreign></supplied>, nor <supplied reason="explanation"><foreign>ca</foreign></supplied> their jewelled mirrors <supplied reason="explanation"><foreign>maṇidarpaṇam</foreign></supplied> could show <supplied reason="explanation"><foreign>sandarśayām āsa</foreign></supplied> rich beauty <supplied reason="explanation"><foreign>bhūriśobhām</foreign></supplied> in the same way <supplied reason="explanation"><foreign>tathā</foreign></supplied> as <supplied reason="explanation"><foreign>yathā</foreign></supplied> Rājendravarman’s (yadīyā) commands (ājñā) and the lustre of the mirrors of his nails (nakhadarpaṇaśrīḥ), which had [both] been made the natural ear ornaments (nijakarṇapūrīkṛtā) of [his vassal] kings (rājñām).</p>
· <p rend="stanza" n="98">Others <supplied reason="explanation"><foreign>anyaḥ</foreign></supplied>, although being <supplied reason="explanation"><foreign>api san</foreign></supplied> similar to him <supplied reason="explanation"><foreign>tulyaḥ</foreign></supplied> in just some particular <supplied reason="explanation"><foreign>kena cid eva</foreign></supplied> qualities <supplied reason="explanation"><foreign>guṇena</foreign></supplied>, could not <supplied reason="explanation"><foreign>no</foreign></supplied> attain <supplied reason="explanation"><foreign>āpa</foreign></supplied> his greatness <supplied reason="explanation"><foreign>yanmahimānam</foreign></supplied>. Indeed (hi) the peacock (mayūraḥ) is wont to dance (nṛttavrataḥ) and has a blue throat (nīlakaṇṭhaḥ), but by just this much (tāvatā) alone (eva) he is not transformed (na yāti) into Śiva (īśvaratām).</p>
· <p rend="stanza" n="99">Rājendravarman’s <supplied reason="explanation"><foreign>yadīyā</foreign></supplied> fame <supplied reason="explanation"><foreign>kīrtiḥ</foreign></supplied> takes on <supplied reason="explanation"><foreign>dhatte</foreign></supplied> shape <supplied reason="explanation"><foreign>racanām</foreign></supplied> in the world <supplied reason="explanation"><foreign>jagatsu</foreign></supplied> as though <supplied reason="explanation"><foreign>iva</foreign></supplied> it were made of the gross elements <supplied reason="explanation"><foreign>mahābhūtamayī</foreign></supplied>: it is constantly in movement [like the wind] (sadāgatiḥ); it creates affection/cohesion (snehakarī) [like water] (snehakarī); it is all-pervading [like ether] (vibhutvam bibhratī); it wears (dadhatī) no little (adabhram) radiance [like fire] (prakāśam); it is broad [like the earth] (pṛthvī).</p>
2235 <p rend="stanza" n="100">With the intention of making a <supplied reason="subaudible">special</supplied> effort <supplied reason="explanation"><foreign>prayatnadhiyā</foreign></supplied>, the creator <supplied reason="explanation"><foreign>vidhātrā</foreign></supplied> made <supplied reason="explanation"><foreign>vidadhe</foreign></supplied> Rājendravarman <supplied reason="explanation"><foreign>yaḥ</foreign></supplied> extraordinary <supplied reason="explanation"><foreign>adhikaḥ</foreign></supplied>, as though <supplied reason="explanation"><foreign>iva</foreign></supplied> he were the sole (ekaḥ) receptacle (nilayaḥ) of such qualities (-ādayaḥ ye teṣām) as generosity (vadanyatā°), heroism (°śaurya°), beauty (°vapur°), grace (°vilāsa°), pro- fundity (°gāmbhīrya°), sweetness (°mādhurya°) and compassion (°dayā-).</p>
· <p rend="stanza" n="101">If <supplied reason="explanation"><foreign>cet</foreign></supplied> formerly <supplied reason="explanation"><foreign>prāk</foreign></supplied> Kārtavīrya, who is famed for his heroism <supplied reason="explanation"><foreign>pratītavīryaḥ</foreign></supplied> on earth <supplied reason="explanation"><foreign>bhuvi</foreign></supplied>, had seen <supplied reason="explanation"><foreign>vīkṣeta</foreign></supplied> Rājendravarman’s <supplied reason="explanation"><foreign>yadīyam</foreign></supplied> heroism <supplied reason="explanation"><foreign>vīryam</foreign></supplied>, great [even] with [only] two arms (dvibhujorjjitam), he would, I imagine (manye), have regarded (manyeta) his own thousand arms (svasahasrahastān) as creating a burden to himself (ātmabharāya) in battle (janye).</p>
· <p rend="stanza" n="102">It was very <supplied reason="explanation"><foreign>nitarām</foreign></supplied> hard for Rājendravarman to find <supplied reason="explanation"><foreign>durāpam</foreign></supplied> battles for himself <supplied reason="explanation"><foreign>svayuddham</foreign></supplied>, since he vanquished <supplied reason="explanation"><foreign>vijetuḥ</foreign></supplied> his enemies <supplied reason="explanation"><foreign>dviṣatām</foreign></supplied> from afar <supplied reason="explanation"><foreign>dūrāt</foreign></supplied> by reports of his valour <supplied reason="explanation"><foreign>pratāpaiḥ</foreign></supplied>, like (iva) a scent elephant (gandha- dvipasya), dripping with musth (madotkaṭasya), who drives aways all other elephants (vitrāsitānyadviradasya) by his odours (gandhaiḥ).</p>
· <p rend="stanza" n="103">Abandoning <supplied reason="explanation"><foreign>vihāya</foreign></supplied> attachment <supplied reason="explanation"><foreign>saṅgam</foreign></supplied> to other deities <supplied reason="explanation"><foreign>paradevatāsu</foreign></supplied>, Rājendravarman’s <supplied reason="explanation"><foreign>yadīyā</foreign></supplied> faith <supplied reason="explanation"><foreign>śraddhā</foreign></supplied> and <supplied reason="explanation"><foreign>ca</foreign></supplied> his great <supplied reason="explanation"><foreign>parā</foreign></supplied> devotion (bhaktiḥ) eagerly (utkaṇṭhatayā) gave themselves over (prapanne), like Gaṅgā and Bhavānī, to Śrīkaṇṭha, the god of gods (devadevam).</p>
· <p rend="stanza" n="104">The creator <supplied reason="explanation"><foreign>vidhātā</foreign></supplied> set the unique <supplied reason="explanation"><foreign>ekam</foreign></supplied> Rājendravarman <supplied reason="explanation"><foreign>yam</foreign></supplied> down <supplied reason="explanation"><foreign>vyadhāt</foreign></supplied> on earth <supplied reason="explanation"><foreign>bhuvane</foreign></supplied> as a golden <supplied reason="explanation"><foreign>jātarūpamaya°</foreign></supplied> column <supplied reason="explanation"><foreign>°stambham</foreign></supplied>, as though (iva) intending to show (darśayan) the upper limit (°maryādām) [of what was possible] in the creation of beauty (saundaryasarga°).</p>
2240 <p rend="stanza" n="105">‘Kāma, whom I made <supplied reason="explanation"><foreign>kṛtaḥ mayā</foreign></supplied> like this <supplied reason="explanation"><foreign>ittham</foreign></supplied>, has been burnt <supplied reason="explanation"><foreign>dagdhaḥ</foreign></supplied>, it seems <supplied reason="explanation"><foreign>kila</foreign></supplied>, by Śiva <supplied reason="explanation"><foreign>pinākinā</foreign></supplied>!’ With this in mind <supplied reason="explanation"><foreign>iti</foreign></supplied>, the creator <supplied reason="explanation"><foreign>vidhātrā</foreign></supplied> made (nītaḥ) the exceptionally beautiful (atisundaraḥ) Rājendravarman (yaḥ) into an Īśvara (īśvaratām).</p>
· <p rend="stanza" n="106">His subjects <supplied reason="explanation"><foreign>prajāḥ</foreign></supplied> considered <supplied reason="explanation"><foreign>menire</foreign></supplied> Rājendravarman <supplied reason="explanation"><foreign>yam</foreign></supplied>, who was skilled <supplied reason="explanation"><foreign>caturam</foreign></supplied> in all four <supplied reason="explanation"><foreign>catasṛṣu api</foreign></supplied> branches of knowledge <supplied reason="explanation"><foreign>vidyāsu</foreign></supplied>, and enriched with the sixty-four accomplishments <supplied reason="explanation"><foreign>catuṣṣaṣṭikalāḍhyam</foreign></supplied>, as a veritable Brahmā (/ father to his subjects) (prajāpatim) with four faces (/ having an eloquent mouth) (caturāsyam).</p>
· <p rend="stanza" n="107">Rājendravarman <supplied reason="explanation"><foreign>yaḥ</foreign></supplied> cast <supplied reason="explanation"><foreign>kṣiptvā</foreign></supplied> Lakṣmī on his chest <supplied reason="explanation"><foreign>vakṣaḥsthale</foreign></supplied> and his Fame <supplied reason="explanation"><foreign>kīrtim</foreign></supplied> upon the further shore <supplied reason="explanation"><foreign>pāre</foreign></supplied> of the ocean <supplied reason="explanation"><foreign>payonidheḥ</foreign></supplied>, and then dallied <supplied reason="explanation"><foreign>reme</foreign></supplied> in pleasure (kāmataḥ) only (eva) with aged (vṛddhayā) Knowledge (vidyayā), though (api) young himself (yuvā).</p>
· <p rend="stanza" n="108">Dilīpa formerly <supplied reason="explanation"><foreign>prāk</foreign></supplied> <supplied reason="subaudible">only</supplied> protected <supplied reason="explanation"><foreign>jugopa</foreign></supplied> the cow <supplied reason="explanation"><foreign>gām</foreign></supplied> of Vasiṣṭha out of a desire for progeny <supplied reason="explanation"><foreign>prajecchayā</foreign></supplied>; whereas <supplied reason="explanation"><foreign>tu</foreign></supplied> Rājendravarman <supplied reason="explanation"><foreign>yaḥ</foreign></supplied> <supplied reason="subaudible">protected Campā,</supplied> the land <supplied reason="explanation"><foreign>medinīm</foreign></supplied> of Bhṛgu <supplied reason="explanation"><foreign>bhārgavīm</foreign></supplied>, after obtaining (labdhvā) its subjects (prajāḥ) by his own strength (svavīryeṇa).</p>
· <p rend="stanza" n="109">When the milk-ocean that was Rājendravarman fame <supplied reason="explanation"><foreign>yatkīrtikṣīrasāgare</foreign></supplied> swelled beyond its bounds to flood the earth <supplied reason="explanation"><foreign>bhuvanāplāvanodvele</foreign></supplied>, surely <supplied reason="explanation"><foreign>nūnam</foreign></supplied> the earth <supplied reason="explanation"><foreign>bhūḥ</foreign></supplied>, in fright <supplied reason="explanation"><foreign>bhītyā</foreign></supplied>, betook herself <supplied reason="explanation"><foreign>upāśritā</foreign></supplied> to the moon <supplied reason="explanation"><foreign>indum</foreign></supplied> seemingly in the form of a shadow <supplied reason="explanation"><foreign>chāyāvyājena</foreign></supplied>.</p>
2245 <p rend="stanza" n="110">Abounding in thousands of coils <supplied reason="explanation"><foreign>sahasrabhogabharitaḥ</foreign></supplied> and <supplied reason="explanation"><foreign>api</foreign></supplied> bearing <supplied reason="explanation"><foreign>bibhrat</foreign></supplied> the burden <supplied reason="explanation"><foreign>bhāram</foreign></supplied> of <supplied reason="subaudible">holding up</supplied> the earth <supplied reason="explanation"><foreign>bhuvaḥ</foreign></supplied>, although <supplied reason="explanation"><foreign>api</foreign></supplied> Rājendravarman <supplied reason="explanation"><foreign>yaḥ</foreign></supplied> <supplied reason="subaudible">thus</supplied> had all the qualities of [the serpent] Ananta (anantaguṇa- yuktaḥ), he greatly (bhṛśam) alleviated the suffering of Vinatā (vinatārtiharaḥ)...
· Although (api) filled with pleasures in their thousands <supplied reason="explanation"><foreign>sahasrabhoga-bharitaḥ</foreign></supplied> <supplied reason="subaudible">and preoccupied also with</supplied> bearing the burden of <supplied reason="subaudible">governing</supplied> the earth, being also <supplied reason="explanation"><foreign>api</foreign></supplied> possessed of an infinitude of good qualities <supplied reason="explanation"><foreign>anantaguṇayuktaḥ</foreign></supplied>, he greatly alleviated the suffering of those who prostrated themselves <supplied reason="explanation"><foreign>vinatārtiharaḥ</foreign></supplied>.</p>
· <p rend="stanza" n="111">Rājendravarman <supplied reason="explanation"><foreign>yena</foreign></supplied> has made Meru superfluous <supplied reason="explanation"><foreign>vṛthā kṛtaḥ</foreign></supplied> because of his great <supplied reason="explanation"><foreign>mahatā</foreign></supplied>, single parasol <supplied reason="explanation"><foreign>ekacchatreṇa</foreign></supplied> that embraces <supplied reason="explanation"><foreign>āvṛṇvatā</foreign></supplied> the <supplied reason="subaudible">whole</supplied> broad earth <supplied reason="explanation"><foreign>urvīm</foreign></supplied>, which is adorned by the expansive curve <supplied reason="explanation"><foreign>-ābhogamaṇḍitam</foreign></supplied> of the girdle that is the oceans (ambhodhimekhalā-).</p>
· <p rend="stanza" n="112">Dharma, descending to earth <supplied reason="subaudible">as a bull</supplied> <supplied reason="explanation"><foreign>kṛtāvatāraḥ</foreign></supplied>, which descended in the Kṛtayuga, stumbling <supplied reason="explanation"><foreign>skhalan</foreign></supplied> from losing his legs <supplied reason="explanation"><foreign>padahānitaḥ</foreign></supplied> as they brush against the thorns <supplied reason="subaudible">of this age</supplied> of Kali <supplied reason="explanation"><foreign>kalikaṇṭakasamparkāt</foreign></supplied>, is however <supplied reason="explanation"><foreign>tu</foreign></supplied> firm <supplied reason="subaudible">again</supplied> <supplied reason="explanation"><foreign>susthitaḥ</foreign></supplied>, when it leans (samālambya) against Rājendravarman (yam).</p>
· <p rend="stanza" n="113">When the fire of his energy <supplied reason="explanation"><foreign>dhāmadhūmadhvajaḥ</foreign></supplied> was stirred up by the wind of his valour <supplied reason="explanation"><foreign>vīryāniloddhūtaḥ</foreign></supplied> in battle <supplied reason="explanation"><foreign>yudhi</foreign></supplied>, although <supplied reason="explanation"><foreign>api</foreign></supplied> smokeless <supplied reason="explanation"><foreign>vidhūmaḥ</foreign></supplied>, it caused the flood of tears <supplied reason="explanation"><foreign>bāṣpadhārām</foreign></supplied> of his enemies’ wives <supplied reason="explanation"><foreign>dviḍvadhūnām</foreign></supplied> to grow <supplied reason="explanation"><foreign>avardhayat</foreign></supplied>.</p>
2250 <p rend="stanza" n="114">The glory of his enemies <supplied reason="explanation"><foreign>ariśrīḥ</foreign></supplied>, which was like lightning <supplied reason="explanation"><foreign>acirābhānibhā</foreign></supplied>, became <supplied reason="explanation"><foreign>āsīt</foreign></supplied> extremely stable <supplied reason="explanation"><foreign>stheyasī</foreign></supplied> once it had transferred itself <supplied reason="explanation"><foreign>āśritā</foreign></supplied> to Rājendravarman; his fame <supplied reason="explanation"><foreign>kīrtiḥ</foreign></supplied>, though <supplied reason="explanation"><foreign>api</foreign></supplied> bound to his interconnected skein of good qualities <seg rend="pun">tethered by a series of ropes</seg> (guṇānubandhabaddhā), somehow (kenāpi) fled in all directions (digdrutā).</p>
· <p rend="stanza" n="115">Growing <supplied reason="explanation"><foreign>rūḍhaḥ</foreign></supplied> upon the battlefield <supplied reason="explanation"><foreign>raṇe</foreign></supplied> that gave delight to Glory / that was a <supplied reason="subaudible">veritable</supplied> glorious paradise of Indra <supplied reason="explanation"><foreign>śrīnandane</foreign></supplied>, the wish-fulfilling tree that was Rājendravarman’s arm (bāhukalpadrumaḥ), whose shoot was his bloodied sword <supplied reason="explanation"><foreign>raktāsipallavaḥ</foreign></supplied>, scattered <supplied reason="explanation"><foreign>avākirat</foreign></supplied> in all directions <supplied reason="explanation"><foreign>dikṣu</foreign></supplied> the blossoms that were his fame <supplied reason="explanation"><foreign>yaśaḥpuṣpam</foreign></supplied>.</p>
· <p rend="stanza" n="116">When Rājendravarman marched <supplied reason="explanation"><foreign>yadyāne</foreign></supplied>, the earth <supplied reason="explanation"><foreign>urvī</foreign></supplied>, as though <supplied reason="explanation"><foreign>iva</foreign></supplied> out of anger <supplied reason="explanation"><foreign>ruṣā</foreign></supplied> when struck by the blows <supplied reason="explanation"><foreign>°nirghātatāḍitā</foreign></supplied> of the tusks of his proud, lordly elephants <supplied reason="explanation"><foreign>dṛptadantīndradanta°</foreign></supplied>, thickly <supplied reason="explanation"><foreign>sāndram</foreign></supplied> covered <supplied reason="explanation"><foreign>āvṛṇot</foreign></supplied> those great creatures <supplied reason="explanation"><foreign>mahāsattvān</foreign></supplied> with dust <supplied reason="explanation"><foreign>rajasā</foreign></supplied>.</p>
· <p rend="stanza" n="117">Strengthened by his propitiation of mantras <supplied reason="explanation"><foreign>mantrasādhanabṛṅhitaḥ</foreign></supplied>, Rājendravarman <supplied reason="explanation"><foreign>yaḥ</foreign></supplied> won <supplied reason="explanation"><foreign>ajījanat</foreign></supplied> sovereignty <supplied reason="explanation"><foreign>sāmrājyam</foreign></supplied> after oblation of <supplied reason="explanation"><foreign>hutvā</foreign></supplied> the lotusses that were the heads of his enemies <supplied reason="explanation"><foreign>arivaktrapadmāni</foreign></supplied> into the fire that was his sword <supplied reason="explanation"><foreign>kṛpāṇāgnau</foreign></supplied>, which was kindled in the battle <supplied reason="explanation"><foreign>samididdhe</foreign></supplied>.</p>
· <p rend="stanza" n="118">Although <supplied reason="explanation"><foreign>api</foreign></supplied> firm <supplied reason="explanation"><foreign>dṛḍhaḥ</foreign></supplied>, although <supplied reason="explanation"><foreign>api</foreign></supplied> of invincible strength <supplied reason="explanation"><foreign>adhṛṣyasattvaḥ</foreign></supplied>, although <supplied reason="explanation"><foreign>api</foreign></supplied> lofty <seg rend="pun">haughty</seg> <supplied reason="explanation"><foreign>tuṅgaḥ</foreign></supplied>
2255<supplied reason="subaudible">and</supplied> not an enemy <supplied reason="explanation"><foreign>aripuḥ</foreign></supplied>, the scion of mountains <supplied reason="explanation"><foreign>bhūbhṛtkulodgataḥ</foreign></supplied> <supplied reason="subaudible">namely Mandara,</supplied> was uprooted <supplied reason="explanation"><foreign>unmūlitaḥ</foreign></supplied> by the strength of <supplied reason="subaudible">the serpent</supplied> Ananta <supplied reason="explanation"><foreign>anantavīryeṇa</foreign></supplied> for churning <supplied reason="subaudible">the milk-ocean</supplied> <supplied reason="explanation"><foreign>mathane</foreign></supplied>.
·/ his enemy <supplied reason="explanation"><foreign>ripuḥ</foreign></supplied>, born of royal family <supplied reason="explanation"><foreign>bhūbhṛtkulodgataḥ</foreign></supplied> was extirpated <supplied reason="explanation"><foreign>unmūlitaḥ</foreign></supplied> by Rājendravarman <supplied reason="explanation"><foreign>yena</foreign></supplied>, who is of infinite strength <supplied reason="explanation"><foreign>anantavīryeṇa</foreign></supplied> in the killing <supplied reason="subaudible">that is battle</supplied> <supplied reason="explanation"><foreign>mathane</foreign></supplied>.</p>
· <p rend="stanza" n="119">As though <supplied reason="explanation"><foreign>iva</foreign></supplied> thirsty <supplied reason="explanation"><foreign>tṛṣitā</foreign></supplied> after being excessively <supplied reason="explanation"><foreign>bhṛśam</foreign></supplied> scorched <supplied reason="explanation"><foreign>pluṣṭā</foreign></supplied> by the fire of his valour <supplied reason="explanation"><foreign>tejogninā</foreign></supplied>, his enemies’ <supplied reason="explanation"><foreign>dviṣām</foreign></supplied> glory <supplied reason="explanation"><foreign>lakṣmīḥ</foreign></supplied>, after reaching (prāpya) the torrent (dhārām) flowing from the blade of his sword (puṣkarajām), did not quit it (cikṣepa na) for an instant (kṣaṇam).</p>
· <p rend="stanza" n="120">When it landed <supplied reason="explanation"><foreign>padaṁ datvā</foreign></supplied> upon the heads of lofty princes <supplied reason="explanation"><foreign>tuṅgabhūbhṛdvarāṅgeṣu</foreign></supplied>, the dust of the lotusses of his feet <supplied reason="explanation"><foreign>pādāmburajaḥ</foreign></supplied>, bestowed <supplied reason="explanation"><foreign>dadhau</foreign></supplied> beauty <supplied reason="explanation"><foreign>śriyam</foreign></supplied>, as though <supplied reason="explanation"><foreign>iva</foreign></supplied> in imitation of his feats <supplied reason="explanation"><foreign>caritānukṛteḥ</foreign></supplied>, after he had placed ( datvā) his feet ( padam) there, upon the summits of high mountains ( tuṅga- bhūbhṛdvarāṅgeṣu).</p>
· <p rend="stanza" n="121">With eyes drowsy with sleep <supplied reason="explanation"><foreign>nidrāvidrāṇadṛk</foreign></supplied>, Hari bore <supplied reason="explanation"><foreign>avahat</foreign></supplied> creatures <supplied reason="explanation"><foreign>prajāḥ</foreign></supplied> in his belly <supplied reason="explanation"><foreign>jaṭhareṇa</foreign></supplied>, like a woman <supplied reason="explanation"><foreign>strīvat</foreign></supplied>; but Rājendravarman <supplied reason="explanation"><foreign>yas tu</foreign></supplied>, a sovereign/Śiva <supplied reason="explanation"><foreign>īśaḥ</foreign></supplied> who was fully awake and whose manliness was evident <supplied reason="explanation"><foreign>subodhasphuṭapauruṣaḥ</foreign></supplied>, bore his subjects ( prajāḥ) in his very (eva) heart (hṛdā)!</p>
2260 <p rend="stanza" n="122">Once he had vanquished <supplied reason="explanation"><foreign>vijitya</foreign></supplied> a haughty enemy <supplied reason="explanation"><foreign>dṛptārīndram</foreign></supplied> in battle <supplied reason="explanation"><foreign>ājau</foreign></supplied>, he bestowed compassion <supplied reason="explanation"><foreign>anujagrāha</foreign></supplied> upon that <supplied reason="subaudible">enemy’s</supplied> family <supplied reason="explanation"><foreign>tatkulam</foreign></supplied>; for what <supplied reason="explanation"><foreign>kiṃ hi</foreign></supplied> does a lion <supplied reason="explanation"><foreign>mṛgādhipaḥ</foreign></supplied> who has torn apart <supplied reason="subaudible">the temples of</supplied> a lordly elephant (bhinnebhendraḥ) [have to do] with the bees (bhṛṅgaiḥ) that buzz about it intoxicated (madabhrāntaiḥ)?</p>
· <p rend="stanza" n="123">Girding on <supplied reason="explanation"><foreign>baddhvā</foreign></supplied> the sword <supplied reason="explanation"><foreign>nistriṅśaṁ</foreign></supplied> that was his favourite <supplied reason="explanation"><foreign>vallabham</foreign></supplied>, he conquered <supplied reason="explanation"><foreign>vijitya</foreign></supplied> his enemies <supplied reason="explanation"><foreign>arīn</foreign></supplied> with straight <supplied reason="explanation"><foreign>ṛjubhiḥ</foreign></supplied> arrows <supplied reason="explanation"><foreign>mārgaṇaiḥ</foreign></supplied> that he set to his bow-string (guṇayuktaiḥ) and shared out (bheje) the spoils (arthān) along with his virtues (sadguṇaiḥ), as it were (iva).
· Punishing <supplied reason="explanation"><foreign>baddhvā</foreign></supplied> friends <supplied reason="explanation"><foreign>vallabham</foreign></supplied> if they were cruel <supplied reason="explanation"><foreign>nistriṅśam</foreign></supplied>, he shared his understanding <supplied reason="explanation"><foreign>arthān</foreign></supplied>, along with his virtues <supplied reason="explanation"><foreign>sadguṇaiḥ</foreign></supplied>, as it were, with meritorious <supplied reason="explanation"><foreign>guṇayuktaiḥ</foreign></supplied> and <supplied reason="subaudible">morally</supplied> upright questers <supplied reason="explanation"><foreign>mārgaṇaiḥ</foreign></supplied>, after first subduing [the internal] enemies [of the passions]</p>
· <p rend="stanza" n="124">The blue-throated <supplied reason="subaudible">Śiva</supplied> <supplied reason="explanation"><foreign>nīlakaṇṭhena</foreign></supplied> drank poison to decorate his throat <supplied reason="explanation"><foreign>kaṇṭhālaṅkṛtaye</foreign></supplied>; Rājendravarman <supplied reason="explanation"><foreign>yena</foreign></supplied>, however <supplied reason="explanation"><foreign>tu</foreign></supplied>, spewed forth <supplied reason="explanation"><foreign>udvāntam</foreign></supplied> the nectar of his speech <supplied reason="explanation"><foreign>vacomṛtam</foreign></supplied> <supplied reason="subaudible">as a favour (priyārtham)</supplied> to the learned <supplied reason="explanation"><foreign>vibudhānām</foreign></supplied>.
· The blue-throated <supplied reason="subaudible">Śiva</supplied> drank poison, with the result that it adorned his throat, but <supplied reason="subaudible">in fact</supplied> in order to favour the gods <supplied reason="explanation"><foreign>vibudhānām</foreign></supplied>; Rājendravar- man spewed forth nectareous speech <supplied reason="subaudible">in order to adorn his own throat, but in such a way as to please the learned</supplied>.</p>
2265 <p rend="stanza" n="125">Surely <supplied reason="explanation"><foreign>dhruvam</foreign></supplied> it is because of the dense <supplied reason="explanation"><foreign>sāndraiḥ</foreign></supplied> plumes of smoke <supplied reason="explanation"><foreign>dhūmaiḥ</foreign></supplied> that rose up <supplied reason="explanation"><foreign>ūrdhvagaiḥ</foreign></supplied> on the occasion of Rājendravarman’s <supplied reason="explanation"><foreign>yasya</foreign></supplied> sacrifices <supplied reason="explanation"><foreign>adhvare</foreign></supplied> and blocked all vision <supplied reason="explanation"><foreign>ruddhadṛṣṭibhiḥ</foreign></supplied> that the sun <supplied reason="explanation"><foreign>vradhnaḥ</foreign></supplied> roams about <supplied reason="explanation"><foreign>bhrāmyate</foreign></supplied> even today (adhunāpi) with its draft animals (svadhuryaiḥ) confused in their sense of direction (digbhrāntaiḥ).</p>
· <p rend="stanza" n="126">After lighting <supplied reason="explanation"><foreign>sandhukṣya</foreign></supplied> the fire of his glory <supplied reason="explanation"><foreign>dhāmavahnim</foreign></supplied> with the kindling that was his enemies <supplied reason="explanation"><foreign>dviṭsamidbhiḥ</foreign></supplied> in the sacrifice that is battle <supplied reason="explanation"><foreign>saminmakhe</foreign></supplied>, he offered <supplied reason="explanation"><foreign>samādiśat</foreign></supplied> his fame <supplied reason="explanation"><foreign>kīrtim</foreign></supplied> as an unstinting <supplied reason="explanation"><foreign>akṣīṇām</foreign></supplied> honorarium <supplied reason="explanation"><foreign>dakṣiṇām</foreign></supplied> to the brahmins that were the directions (digdvijebhyaḥ).</p>
· <p rend="stanza" n="127">He set aside <supplied reason="explanation"><foreign>viratiḥ</foreign></supplied> the guṇa <supplied reason="explanation"><foreign>string</foreign></supplied> just <supplied reason="explanation"><foreign>eva</foreign></supplied> of his bow <supplied reason="explanation"><foreign>cāpasya</foreign></supplied>, which he slackened in the face of the prostration <supplied reason="explanation"><foreign>praṇāmaśithilīkṛte</foreign></supplied> of his enemies <supplied reason="explanation"><foreign>dviṣatām</foreign></supplied> when they had set down their weapons <supplied reason="explanation"><foreign>nyastaśastrāṇām</foreign></supplied>; but <supplied reason="subaudible">he did</supplied> not <supplied reason="explanation"><foreign>na</foreign></supplied> <supplied reason="subaudible">set aside <foreign>guṇa</foreign> (virtue)</supplied> regarding his archers (dhanvinām).</p>
· <p rend="stanza" n="128">As for <supplied reason="explanation"><foreign>api</foreign></supplied> the well-rounded(/well-conducted) <supplied reason="explanation"><foreign>suvṛttaḥ</foreign></supplied> arm <supplied reason="explanation"><foreign>bhujaḥ</foreign></supplied> of this <supplied reason="explanation"><foreign>yasya</foreign></supplied> king <supplied reason="explanation"><foreign>mahībhujaḥ</foreign></supplied>, it was always <supplied reason="explanation"><foreign>sarvadā</foreign></supplied> understood <supplied reason="explanation"><foreign>pratītaḥ</foreign></supplied> to be heartening to friends (suhṛdhṛdyaḥ) in battle (raṇe), in spite of (api) its being unfriendly / a taker of lives (asuhṛttve) for the cruel-hearted (durhṛdām).</p>
· <p rend="stanza" n="129">Knowing <supplied reason="explanation"><foreign>jñātvā</foreign></supplied> that the thoughts <supplied reason="explanation"><foreign>bhāvaṁ</foreign></supplied> cultivated by his enemies and their relations <supplied reason="explanation"><foreign>dviḍjñātibhāvitam</foreign></supplied> were fixated on wealth alone <supplied reason="explanation"><foreign>ekadravyāśritam</foreign></supplied>, he took special action <supplied reason="explanation"><foreign>saviśeṣaṃ karma vyadhatta</foreign></supplied> of a kind suited to his bow and arrow <supplied reason="explanation"><foreign>kārmukeṣūcitam</foreign></supplied>, [viz. he fought them].
2270 He rendered action <supplied reason="explanation"><foreign>karma</foreign></supplied>, which belongs <supplied reason="explanation"><foreign>ucitam</foreign></supplied> to entities that are efficacious <supplied reason="explanation"><foreign>kārmukeṣu</foreign></supplied>, <supplied reason="subaudible">truly</supplied> endowed with its unique particularities <supplied reason="explanation"><foreign>saviśeṣam</foreign></supplied>, in as much as he realised it to be <supplied reason="explanation"><foreign>jñātvā</foreign></supplied> a thing <supplied reason="explanation"><foreign>bhāvam</foreign></supplied> that belongs to only one substance (ekadravyāśritam) and that is intent on [making things] disjoined and conjoined (dviḍjñātibhāvitam).</p>
· <p rend="stanza" n="130">In the cave of his heart <supplied reason="explanation"><foreign>yasya hṛdguhām</foreign></supplied>, which was inhabited <supplied reason="explanation">adhyāsitam</supplied> by the Wielder of the Trident <supplied reason="explanation"><foreign>śūlinā</foreign></supplied>, and which was deep with devotion <supplied reason="explanation"><foreign>bhaktigambhīrām</foreign></supplied>, no <supplied reason="explanation"><foreign>na</foreign></supplied> other deities <supplied reason="explanation"><foreign>anyadevatāḥ</foreign></supplied> entered <supplied reason="explanation"><foreign>viviśuḥ</foreign></supplied>, as though <supplied reason="explanation"><foreign>iva</foreign></supplied> out of fear (°bhī- tyā) of the fire from His [third] eye (tannetrānala°).</p>
· <p rend="stanza" n="131">Into the gardens that were the hearts <supplied reason="explanation"><foreign>hṛdayārāme</foreign></supplied> of ladies <supplied reason="explanation"><foreign>rāmāṇām</foreign></supplied> Rājendravarman <supplied reason="explanation"><foreign>yaḥ</foreign></supplied> entered <supplied reason="explanation"><foreign>viveśa</foreign></supplied> again and again <supplied reason="explanation"><foreign>muhur muhuḥ</foreign></supplied>, untiring <supplied reason="explanation"><foreign>aśrāntaḥ</foreign></supplied>, as though <supplied reason="explanation"><foreign>iva</foreign></supplied> he wished to attack <supplied reason="explanation"><foreign>prājihīrṣuḥ</foreign></supplied> the thief Kāma <supplied reason="explanation"><foreign>kāmataskaram</foreign></supplied> residing there (tiṣṭhantam).</p>
· <p rend="stanza" n="132">Even when <supplied reason="explanation"><foreign>api</foreign></supplied> he was ready to engage himself <supplied reason="explanation"><foreign>yogodyataḥ</foreign></supplied> in <supplied reason="subaudible">a treaty of</supplied> peace <supplied reason="explanation"><foreign>śāntau</foreign></supplied>, by his name <supplied reason="explanation"><foreign>nāmnā</foreign></supplied> alone <supplied reason="explanation"><foreign>eva</foreign></supplied> he aroused fear in his enemies <supplied reason="explanation"><foreign>dviḍbhayaṅkaraḥ</foreign></supplied>, for <supplied reason="explanation"><foreign>hi</foreign></supplied> elephants <supplied reason="explanation"><foreign>dvipāḥ</foreign></supplied> flee <supplied reason="explanation"><foreign>drutāḥ</foreign></supplied> when they smell (ghrātvā) the scent (gandham) of a lordly lion (rājasiṃhasya) from afar (dūrāt).</p>
· <p rend="stanza" n="133">The earth <supplied reason="explanation"><foreign>pṛthvī</foreign></supplied>, when she attained <supplied reason="explanation"><foreign>prāpya</foreign></supplied> him <supplied reason="explanation"><foreign>yam</foreign></supplied>, who was richly en- dowed with the power of mantras <seg rend="pun">with good counsel and valour</seg> <supplied reason="explanation"><foreign>mantravīryaprayogāḍhyam</foreign></supplied>, was as though <supplied reason="explanation"><foreign>iva</foreign></supplied> she had never had a husband before <supplied reason="explanation"><foreign>ananyavarā</foreign></supplied>, fulfilled <supplied reason="explanation"><foreign>kṛtārthā</foreign></supplied> and wish-fulfilling <seg rend="pun">love-bestowing</seg> (kāmadā) because of the gentleness of the pressure resulting from his taxes (/ because of the softness (°mārdavāt) of the pressure of his nails) (karajāmarda°).</p>
2275 <p rend="stanza" n="134">Rājendravarman <supplied reason="explanation"><foreign>yena</foreign></supplied> left logic <supplied reason="explanation"><foreign>yuktiḥ</foreign></supplied> behind <supplied reason="explanantion"><foreign>tyaktā</foreign></supplied> in as much as <supplied reason="explanation">etāvatā... yat</supplied>, when he even <supplied reason="subaudible">so much as</supplied> <supplied reason="explanation"><foreign>api</foreign></supplied> proffered <supplied reason="explanation"><foreign>darśite</foreign></supplied> the jewel of his beauty <supplied reason="explanation"><foreign>kāntiratne</foreign></supplied>, he stole away <supplied reason="explanation"><foreign>āhṛtam</foreign></supplied> for all time <supplied reason="explanation"><foreign>sarvadā</foreign></supplied> the totality of the hearts of creatures (jagaccittasarvasvam)!</p>
· <p rend="stanza" n="135">Hari abandoned his weapons <supplied reason="explanation"><foreign>nyastaśastraḥ</foreign></supplied> and slept <supplied reason="explanation"><foreign>suptaḥ</foreign></supplied> in the forest <supplied reason="explanation"><foreign>vane</foreign></supplied>, while <supplied reason="explanation"><foreign>api</foreign></supplied> Brahmā <supplied reason="explanation"><foreign>ajaḥ</foreign></supplied> gave himself up to Yoga <supplied reason="explanation"><foreign>yogaparaḥ</foreign></supplied>, <supplied reason="subaudible">and</supplied> Rudra <supplied reason="subaudible">hid in that he</supplied> took on half the body of his beloved <supplied reason="explanation"><foreign>kāntārddhāṅgaḥ</foreign></supplied>, as though (iva) at the thought of (smaran) Rājendravarman (yam) set upon victory (jigīṣum).</p>
· <p rend="stanza" n="136">The glory of his enemies <supplied reason="explanation"><foreign>dviṭchrīḥ</foreign></supplied> strayed <supplied reason="explanation"><foreign>babhrāma</foreign></supplied>, like <supplied reason="explanation"><foreign>iva</foreign></supplied> a female bee <supplied reason="explanation"><foreign>bhṛṅgī</foreign></supplied>, into the vicinity of the lake that was his arm <supplied reason="explanation"><foreign>dorhradasannidhau</foreign></supplied>, out of a desire for the sweet liquor <supplied reason="explanation"><foreign>°madhvāsavecchayā</foreign></supplied> that was the blood flowing down <supplied reason="explanation"><foreign>°srastarakta°</foreign></supplied> from the lotus that was his bright sword (sphuṭāsīndīvara°).</p>
· <p rend="stanza" n="137">The city of Rājendravarman’s enemies <supplied reason="explanation"><foreign>arikulam</foreign></supplied> was like <supplied reason="explanation"><foreign>iva</foreign></supplied> the ether <supplied reason="explanation"><foreign>vyoma</foreign></supplied>:
·full of crowds of stars <supplied reason="explanation"><foreign>nakṣatrakulasampannam</foreign></supplied>, affording space <supplied reason="explanation"><foreign>avakāśakṛt</foreign></supplied> for the <supplied reason="subaudible">other</supplied> elements <supplied reason="explanation"><foreign>bhūtānām</foreign></supplied> <supplied reason="subaudible">and</supplied> characterised <supplied reason="explanation"><foreign>lakṣitam</foreign></supplied> by the subtle element of sound alone <supplied reason="explanation"><foreign>śabdamātreṇa</foreign></supplied>;
2280 <supplied reason="subaudible">for these words can also mean:</supplied>
· it was a void <supplied reason="explanation"><foreign>vyoma</foreign></supplied>, no <supplied reason="subaudible">longer</supplied> <supplied reason="explanation"><foreign>na</foreign></supplied> filled with clans of Kṣatriyas <supplied reason="explanation"><foreign>kṣatrakulasampannam</foreign></supplied>; it afforded space for ghouls <supplied reason="explanation"><foreign>bhūtānām</foreign></supplied>; <supplied reason="subaudible">because nothing else remained,</supplied> it could be known <supplied reason="explanation"><foreign>lakṣitam</foreign></supplied> by its name alone <supplied reason="explanation"><foreign>śabdamātreṇa</foreign></supplied>.</p>
· <p rend="stanza" n="138">Rājendravarman’s <supplied reason="explanation"><foreign>yasya</foreign></supplied> enemy <supplied reason="explanation"><foreign>ariḥ</foreign></supplied> has fled <supplied reason="explanation"><foreign>drutaḥ</foreign></supplied> into the forest <supplied reason="explanation"><foreign>vane</foreign></supplied>,
·perturbed by the scratching of the reeds <supplied reason="explanation"><foreign>śarākarṣākulaḥ</foreign></supplied>, surrounded by rivers and impassable places <supplied reason="explanation"><foreign>vāhinīdūrgasaṃgataḥ</foreign></supplied>, having <supplied reason="subaudible">only</supplied> rhinoceroses for companions <supplied reason="explanation"><foreign>khaḍgasahāyaḥ</foreign></supplied>,
· finding himself situated as though in battle <supplied reason="explanation"><foreign>saṃyatsaṃstha iva</foreign></supplied>, <supplied reason="subaudible">where he was</supplied>
2285thrown into confusion by the <supplied reason="subaudible">rapid</supplied> drawing of <supplied reason="subaudible">his opponents’</supplied> bows <supplied reason="explanation"><foreign>śarākarṣākulaḥ</foreign></supplied>, <supplied reason="subaudible">and although</supplied> equipped with armies and fortresses <supplied reason="explanation"><foreign>vāhinīdūrgasaṃgataḥ</foreign></supplied>, befriended <supplied reason="subaudible">only</supplied> by his sword <supplied reason="explanation"><foreign>khaḍgasahāyaḥ</foreign></supplied>.</p>
· <p rend="stanza" n="139">Rājendravarman’s enemies <supplied reason="explanation"><foreign>vairiṇaḥ</foreign></supplied>,
·given over to meditation <supplied reason="explanation"><foreign>dhyānaniratāḥ</foreign></supplied>, devoid of passions <supplied reason="explanation"><foreign>vītarāgāḥ</foreign></supplied>, living in caves <supplied reason="explanation"><foreign>guhāśayāḥ</foreign></supplied>, were not capable <supplied reason="explanation"><foreign>na alam</foreign></supplied> of attaining liberation <supplied reason="explanation"><foreign>vimuktaye</foreign></supplied> without <supplied reason="explanation"><foreign>vinā</foreign></supplied> resorting to the feet <supplied reason="explanation"><foreign>aṅghriyogena</foreign></supplied> of the Lord <supplied reason="explanation"><foreign>īśasya</foreign></supplied> ...
· gave themselves over to <supplied reason="subaudible">anxious</supplied> cogitation, were beyond all passion <supplied reason="subaudible">for luxuries</supplied>, withdrew into caves <supplied reason="subaudible">to hide</supplied>, and were not capable of attaining freedom without clutching the feet of Rājendravarman <supplied reason="explanation"><foreign>yasya</foreign></supplied>, their sovereign <supplied reason="explanation"><foreign>īśasya</foreign></supplied>.</p>
· <p rend="stanza" n="140">‘How can I <supplied reason="explanation"><foreign>kā aham</foreign></supplied> endure <supplied reason="explanation"><foreign>utsahe</foreign></supplied> to remain <supplied reason="explanation"><foreign>sthātum</foreign></supplied>, abandoned <supplied reason="explanation"><foreign>parityaktā</foreign></supplied> by my Master <supplied reason="explanation"><foreign>bhartrā</foreign></supplied>, among wild beasts <supplied reason="explanation"><foreign>śvāpadaiḥ</foreign></supplied>?’ — as though <supplied reason="explanation"><foreign>iva</foreign></supplied> thinking this <supplied reason="explanation"><foreign>iti</foreign></supplied>, the citadel of Rājendravarman’s enemies (aripurī) entered (prāviśat) the fire of a conflagration (dāvapāvakam).</p>
2290 <p rend="stanza" n="141">Rājendravarman’s <supplied reason="explanation"><foreign>yasya</foreign></supplied> enemies <supplied reason="explanation"><foreign>dviṣadgaṇaḥ</foreign></supplied>, seeing <supplied reason="explanation"><foreign>dṛṣṭvā</foreign></supplied> the heroism <supplied reason="explanation"><foreign>vīryam</foreign></supplied> in battle <supplied reason="explanation"><foreign>raṇe</foreign></supplied> of this courageous <supplied reason="explanation"><foreign>sattvavataḥ</foreign></supplied> <supplied reason="subaudible">king</supplied>, settled in <supplied reason="explanation"><foreign>anvavasat</foreign></supplied> the forest <supplied reason="explanation"><foreign>vanam</foreign></supplied>, full of lions and the like (siṃhādiyuktam), as though (iva) desirous of obtaining courage (/beasts) (sattvepsayā).</p>
· <p rend="stanza" n="142">‘Although <supplied reason="explanation"><foreign>api</foreign></supplied> drunk on alcohol (/intoxicated because in rut) <supplied reason="explanation"><foreign>madonmattaḥ</foreign></supplied>, although <supplied reason="explanation"><foreign>api</foreign></supplied> haughty <seg rend="pun">tall</seg> <supplied reason="explanation"><foreign>tuṅgaḥ</foreign></supplied>, they may be employed <supplied reason="explanation"><foreign>niyojyaḥ</foreign></supplied> for accomplishing Dharma’ <supplied reason="explanation"><foreign>dharmasādhane</foreign></supplied> — with this in mind <supplied reason="explanation"><foreign>iti</foreign></supplied>, Rājendravarman (yena) gave (adāyi) noble elephants (ibhendragaṇaḥ) in plenty (bhūriśaḥ) to brahmins (dvijebhyaḥ).</p>
· <p rend="stanza" n="143">Employing the seven case-endings <supplied reason="explanation"><foreign>vibhaktim</foreign></supplied> for <supplied reason="subaudible">forming</supplied> word[s] <supplied reason="explanation"><foreign>pade</foreign></supplied>, he was engrossed by the meaning of taddhita-derivations, and understood about prefixes, verbs and kṛtya-derivations <supplied reason="explanation"><foreign>āgamākhyātakṛtyavit</foreign></supplied>.
·Dividing <supplied reason="explanation"><foreign>vibhaktiṃ vidadhat</foreign></supplied> the subjects <supplied reason="explanation"><foreign>prakṛtīnāṁ</foreign></supplied> in his realm <supplied reason="explanation"><foreign>pade</foreign></supplied> into <supplied reason="subaudible">the classical</supplied> seven <supplied reason="subaudible">categories of subject</supplied> <supplied reason="explanation"><foreign>saptadhā</foreign></supplied>, he became devoted to achieving what was beneficial for them <supplied reason="explanation"><foreign>taddhitārthaparaḥ</foreign></supplied>, knowing what scripture taught to be his duties <supplied reason="explanation"><foreign>āgamākhyātakṛtyavit</foreign></supplied>.</p>
· <p rend="stanza" n="144">Fearing a conflagration <supplied reason="explanation"><foreign>dāhābhiśaṅkayā</foreign></supplied>, I suppose <supplied reason="explanation"><foreign>śaṅke</foreign></supplied>, Rājendravarman repeatedly <supplied reason="explanation"><foreign>asakṛt</foreign></supplied> flooded <supplied reason="explanation"><foreign>āplāvitā</foreign></supplied> the earth <supplied reason="explanation"><foreign>dhātrī</foreign></supplied>, who was heated by the fire of his valour <supplied reason="explanation"><foreign>pratāpānalasantaptā</foreign></supplied>, with the torrents of waters <supplied reason="subaudible">poured for the solemnisation</supplied> of acts of giving <supplied reason="explanation"><foreign>dānāmbuvṛṣṭibhiḥ</foreign></supplied>.</p>
2295 <p rend="stanza" n="145">Even <supplied reason="explanation"><foreign>api</foreign></supplied> now <supplied reason="explanation"><foreign>ady</foreign></supplied> the Fortune of the triple world <supplied reason="explanation"><foreign>lokatrayaśriyā</foreign></supplied> bears <supplied reason="explanation"><foreign>dhṛtā</foreign></supplied> splendidly <supplied reason="explanation"><foreign>adhikam</foreign></supplied> the garland that is his fame <supplied reason="explanation"><foreign>kīrtimālā</foreign></supplied>, which is tied together <supplied reason="explanation"><foreign>baddhā</foreign></supplied> by strings <supplied reason="subaudible">that are his virtues</supplied> <supplied reason="explanation"><foreign>guṇaiḥ</foreign></supplied>, which carries flowers (/is ravishing) (sumanohāriṇī) and is in full bloom (/ever expanding) (vikāsinī).</p>
· <p rend="stanza" n="146">Rājendravarman’s <supplied reason="explanation"><foreign>yasya</foreign></supplied> soldiers <supplied reason="explanation"><foreign>vīraiḥ</foreign></supplied>, following his orders <supplied reason="explanation"><foreign>ājñānukāribhiḥ</foreign></supplied>, reduced to ashes <supplied reason="explanation"><foreign>bhasmasātkṛtā</foreign></supplied> the city of the overlord of Campā <supplied reason="explanation"><foreign>campādhirājanagarī</foreign></supplied>, whose moat was as deep as the sea <supplied reason="explanation"><foreign>sāgaragambhīraparikhā</foreign></supplied>.</p>
· <p rend="stanza" n="147">Rājendravarman’s <supplied reason="explanation"><foreign>yasya</foreign></supplied> feet <supplied reason="explanation"><foreign>caraṇau</foreign></supplied> were discoloured <supplied reason="explanation"><foreign>vivarṇau</foreign></supplied> by the rays <supplied reason="explanation"><foreign>°tviṣā</foreign></supplied> from the gems of the crest-jewels of <supplied reason="subaudible">vassal-</supplied>kings <supplied reason="explanation"><foreign>nṛpamaulimaṇi°</foreign></supplied>; but <supplied reason="explanation"><foreign>tu</foreign></supplied> the earth <supplied reason="explanation"><foreign>urvī</foreign></supplied>, raised up by his arm <supplied reason="explanation"><foreign>bhujoddhṛtā</foreign></supplied>, was spotless <supplied reason="explanation"><foreign>nirmalā</foreign></supplied> and
·tinted with all manner of colours...
·favourable to all the varṇas <supplied reason="explanation"><foreign>sarvavarṇānuraktā</foreign></supplied>.</p>
2300 <p rend="stanza" n="148">The Kali-era, although <supplied reason="explanation"><foreign>api</foreign></supplied> entirely contrary <supplied reason="explanation"><foreign>ekāntavāmaḥ</foreign></supplied>, under Rājendravarman’s <supplied reason="explanation"><foreign>yasya</foreign></supplied> rule <supplied reason="explanation"><foreign>śāsane</foreign></supplied> was dexterous/compliant <supplied reason="explanation"><foreign>dakṣiṇaḥ</foreign></supplied> and ran behind <supplied reason="explanation"><foreign>anududrāva</foreign></supplied> his fleeing enemies <supplied reason="explanation"><foreign>drutārīn</foreign></supplied>, as though <supplied reason="explanation"><foreign>iva</foreign></supplied> from fear of the fire of his energy (tejonalabhayāt).</p>
· <p rend="stanza" n="149">Rājendravarman <supplied reason="explanation"><foreign>yena</foreign></supplied> made <supplied reason="explanation"><foreign>kṛtā</foreign></supplied> the earth up to <supplied reason="explanation"><foreign>ā</foreign></supplied> the ocean <supplied reason="explanation"><foreign>nīranidheḥ</foreign></supplied> so <supplied reason="explanation"><foreign>tathā</foreign></supplied> cleared of thorns <supplied reason="explanation"><foreign>niṣkaṇṭakī</foreign></supplied> that <supplied reason="explanation"><foreign>yathā</foreign></supplied> even <supplied reason="explanation"><foreign>api</foreign></supplied> today <supplied reason="explanation"><foreign>adya</foreign></supplied> his Fame (kīrtiḥ), alone (ekā), without (na) stumbling (skhalitā), reaches (gatā) everywhere (sarvataḥ).</p>
· <p rend="stanza" n="150">As for his respect <supplied reason="explanation"><foreign>gaṇanāpi</foreign></supplied>, it was given principally <supplied reason="explanation"><foreign>mukhyayā vṛttyā</foreign></supplied> to virtues <supplied reason="explanation"><foreign>guṇeṣu</foreign></supplied> and secondarily <supplied reason="explanation"><foreign>vṛttyā gauṇyā</foreign></supplied> to wealth <supplied reason="explanation"><foreign>dravyeṣu</foreign></supplied>, without him abandoning the view of Kāśyapa,
·<supplied reason="subaudible">according to which</supplied> number <supplied reason="explanation"><foreign>gaṇanā</foreign></supplied> is found in a literal sense <supplied reason="explanation"><foreign>mukhyayā vṛttyā</foreign></supplied> among qualities <supplied reason="explanation"><foreign>guṇeṣu</foreign></supplied>, and <supplied reason="subaudible">only</supplied> in a secondary sense <supplied reason="subaudible">by way of inherence</supplied> in things <supplied reason="explanation"><foreign>dravyeṣu</foreign></supplied>.</p>
· <p rend="stanza" n="151">Where <supplied reason="explanation"><foreign>kva</foreign></supplied>, surely <supplied reason="explanation"><foreign>nu</foreign></supplied>, could the desires of his enemies <supplied reason="explanation"><foreign>dviṣatkāmaḥ</foreign></supplied> settle down <supplied reason="subaudible">to rest</supplied> <supplied reason="explanation"><foreign>nililye</foreign></supplied> as they wished <supplied reason="explanation"><foreign>yathākāmam</foreign></supplied> without danger <supplied reason="explanation"><foreign>nirbhayam</foreign></supplied>, since <supplied reason="explanation"><foreign>yat</foreign></supplied> <supplied reason="subaudible">all</supplied> the directions <supplied reason="explanation"><foreign>diśaḥ</foreign></supplied> were made dark <supplied reason="explanation"><foreign>sāndhakārīkṛtāḥ</foreign></supplied> by the dust <supplied reason="explanation"><foreign>dhūlībhiḥ</foreign></supplied> of Rājendravarman’s (yasya) [military] campaigns (yāne)?
2305 Where, to be sure, could the enemy Kāma <supplied reason="explanation"><foreign>dviṣatkāmaḥ</foreign></supplied> settle down as he wished without danger, since everywhere <supplied reason="explanation"><foreign>diśaḥ</foreign></supplied> was filled with the presence of the enemy of Andhaka <supplied reason="explanation"><foreign>sāndhakārīkṛtāḥ</foreign></supplied> by the dust of Rājendravarman’s passage <supplied reason="explanation"><foreign>yāne</foreign></supplied>?</p>
· <p rend="stanza" n="152"><supplied reason="subaudible">Though</supplied> always <supplied reason="explanation"><foreign>sadā</foreign></supplied> pushed far away <supplied reason="explanation"><foreign>prādhvaṁ kṛtā</foreign></supplied> by Affection <supplied reason="explanation"><foreign>premnā</foreign></supplied>, that well-born lady <supplied reason="explanation"><foreign>kulāṅganā</foreign></supplied> Politics <supplied reason="explanation"><foreign>rājavidyā</foreign></supplied>, being desirous <supplied reason="subaudible">of him</supplied> <supplied reason="explanation"><foreign>utsukā</foreign></supplied>, never <supplied reason="explanation"><foreign>na...jātu</foreign></supplied> rejected <supplied reason="explanation"><foreign>nirāsthata</foreign></supplied> this <supplied reason="subaudible">king</supplied> <supplied reason="explanation"><foreign>yam</foreign></supplied> of polished intellect <supplied reason="explanation"><foreign>vidagdhadhiyam</foreign></supplied>.</p>
· <p rend="stanza" n="153">Being a <supplied reason="subaudible">veritable</supplied> creator Dakṣa (/a skilled sovereign) <supplied reason="explanation"><foreign>prajāpatir dakṣaḥ</foreign></supplied> in person <supplied reason="explanation"><foreign>sākṣāt</foreign></supplied>, this expert <supplied reason="subaudible">king</supplied> <supplied reason="explanation"><foreign>kṛtī</foreign></supplied> caused to waste away <supplied reason="explanation"><foreign>akṣiṇot</foreign></supplied>
·...the quarrelsome <supplied reason="explanation"><foreign>kali-</foreign></supplied> full <supplied reason="explanation"><foreign>sakalam</foreign></supplied> moon <supplied reason="explanation"><foreign>-doṣākaram</foreign></supplied>, along with its <supplied reason="subaudible">deer-shaped</supplied> blemish <supplied reason="explanation"><foreign>sakalaṅkam</foreign></supplied> during the inauspicious period <supplied reason="subaudible">of the darkening fortnight</supplied> <supplied reason="explanation"><foreign>adakṣiṇaṃ kṣaṇam</foreign></supplied> ...
·the entire <supplied reason="explanation"><foreign>sakalaṁ</foreign></supplied> grubby <supplied reason="explanation"><foreign>sakalaṅkam</foreign></supplied> mass of faults produced by Kali <supplied reason="explanation"><foreign>kalidoṣākaram</foreign></supplied> during the propitious time <supplied reason="subaudible">of his reign</supplied> <supplied reason="explanation"><foreign>dakṣiṇaṃ kṣaṇam</foreign></supplied>.</p>
2310 <p rend="stanza" n="154">His hundred sacrifices <supplied reason="explanation"><foreign>makhaśate</foreign></supplied> never accomplished <supplied reason="explanation"><foreign>sadā akṛte</foreign></supplied>, Rājendravarman <supplied reason="explanation"><foreign>yaḥ</foreign></supplied> made <supplied reason="explanation"><foreign>cakre</foreign></supplied> the heavens <supplied reason="explanation"><foreign>nabhaḥ</foreign></supplied> dirty <supplied reason="explanation"><foreign>malīmasam</foreign></supplied>, even <supplied reason="explanation"><foreign>api</foreign></supplied> in autumn <supplied reason="explanation"><foreign>śaradi</foreign></supplied>, with protracted <supplied reason="explanation"><foreign>tataiḥ</foreign></supplied> clouds of smoke <supplied reason="explanation"><foreign>dhūmanīradaiḥ</foreign></supplied>, as if it were <supplied reason="explanation"><foreign>iva</foreign></supplied> during the monsoon <supplied reason="explanation"><foreign>prāvṛṣi</foreign></supplied>.</p>
· <p rend="stanza" n="155">Practised in good conduct <supplied reason="explanation"><foreign>sadācāravicakṣaṇaḥ</foreign></supplied>, although <supplied reason="explanation"><foreign>api</foreign></supplied> he <supplied reason="subaudible">generally</supplied> turned his face from <supplied reason="explanation"><foreign>°vimukhaḥ</foreign></supplied> others’ wives <supplied reason="explanation"><foreign>parastrī°</foreign></supplied>, somehow <supplied reason="explanation"><foreign>kenāpi</foreign></supplied> he performed <supplied reason="explanation"><foreign>vyadhāt</foreign></supplied> the act of taking the hand <supplied reason="subaudible">in marriage</supplied> <supplied reason="explanation"><foreign>pāṇigrahavidhim</foreign></supplied> of ene- mies’ Fortunes <supplied reason="explanation"><foreign>paraśrīṇām</foreign></supplied> in battle <supplied reason="explanation"><foreign>ājau</foreign></supplied>.</p>
· <p rend="stanza" n="156">Surely <supplied reason="explanation"><foreign>nūnam</foreign></supplied> the submarine fire <supplied reason="explanation"><foreign>aurvānalaḥ</foreign></supplied> is hidden <supplied reason="explanation"><foreign>līnaḥ</foreign></supplied> even <supplied reason="explanation"><foreign>api</foreign></supplied> today <supplied reason="explanation"><foreign>adya</foreign></supplied> within the sea <supplied reason="explanation"><foreign>ambudhau</foreign></supplied> because of a sense of rivalry <supplied reason="explanation"><foreign>sparddhitayā</foreign></supplied> with the fiery energy <supplied reason="explanation"><foreign>tejasā</foreign></supplied> of this king <seg rend="pun">sun</seg> <supplied reason="explanation"><foreign>inasya</foreign></supplied>, which, upon his rising [to the throne / into the sky] (udaye) vanquishes (jayatā) the fires of rivals (anyatejāṃsi).</p>
· <p rend="stanza" n="157">Surely <supplied reason="explanation"><foreign>nūnam</foreign></supplied> this <supplied reason="explanation"><foreign>iyam</foreign></supplied> earth <supplied reason="explanation"><foreign>dharā</foreign></supplied>, which the creator <supplied reason="explanation"><foreign>vidhātrā</foreign></supplied> tied up <supplied reason="explanation"><foreign>baddhā</foreign></supplied> in <supplied reason="subaudible">the coils of</supplied> the lordly serpent <supplied reason="subaudible">Śeṣa</supplied>... bound <supplied reason="explanation"><foreign>baddhā</foreign></supplied> <supplied reason="subaudible"><foreign>into servitude</foreign></supplied>under serpent-like princes, <supplied reason="explanation"><foreign>ahīndreṇa</foreign></supplied>, was squeezed empty <supplied reason="explanation"><foreign>riktā</foreign></supplied>, <supplied reason="subaudible">but</supplied> has been filled <supplied reason="subaudible">again</supplied> <supplied reason="explanation"><foreign>pūrayitvā</foreign></supplied> by Rājendravarman (yena) with the jewels of his fame (svakīrtiratnena) and marked with Dharma/bulls/fertility.</p>
· <p rend="stanza" n="158">The pearls <supplied reason="explanation"><foreign>muktāḥ</foreign></supplied> that Rājendravarman <supplied reason="explanation"><foreign>yena</foreign></supplied> released <supplied reason="explanation"><foreign>°nirmuktā</foreign></supplied> on the battlefield <supplied reason="explanation"><foreign>raṇāṅgane</foreign></supplied> from the split temples of elephants <supplied reason="explanation"><foreign>bhinnebhakumbha°</foreign></supplied> shone <supplied reason="explanation"><foreign>rejire</foreign></supplied> like <supplied reason="explanation"><foreign>iva</foreign></supplied> the drops <supplied reason="explanation"><foreign>bindavaḥ</foreign></supplied> of tears <supplied reason="explanation"><foreign>°bāṣpāṇām</foreign></supplied> of his enemies’ widowed wives <supplied reason="explanation"><foreign>vidhavāriśrī°</foreign></supplied>.</p>
2315 <p rend="stanza" n="159">The <supplied reason="subaudible">rumblings of</supplied> thunder <supplied reason="explanation"><foreign>ambudaddhvāna°</foreign></supplied> of the roar of his fame <supplied reason="explanation"><foreign>kīrtināda°</foreign></supplied> ... caused the seed of Dharma <supplied reason="explanation"><foreign>dharmabījam</foreign></supplied> to grow <supplied reason="explanation"><foreign>avardhayan</foreign></supplied> that had been sown <supplied reason="explanation"><foreign>uptam</foreign></supplied> in the field that is the universe <supplied reason="explanation"><foreign>tribhuvanakṣetre</foreign></supplied>.</p>
· <p rend="stanza" n="160">Surely <supplied reason="explanation"><foreign>nu</foreign></supplied> the lion <supplied reason="explanation"><foreign>siṁhaḥ</foreign></supplied> is not <supplied reason="explanation"><foreign>na</foreign></supplied> a worthy comparison <supplied reason="explanation"><foreign>upamānārhaḥ</foreign></supplied> for his valour <supplied reason="explanation"><foreign>śauryeṇa</foreign></supplied> in battle <supplied reason="explanation"><foreign>saṁyuge</foreign></supplied>, for to be clear <supplied reason="explanation"><foreign>tathā hi</foreign></supplied>, his enemy (arātiḥ) out of fear of Rājendravarman (yadbhiyā) lay down (adhyaśeta) in the caves (guhām) of lions (hareḥ).</p>
· <p rend="stanza" n="161"><gap reason="lost"/> lotusses <supplied reason="explanation"><foreign>[sa?]rojāni</foreign></supplied> emerge <supplied reason="explanation"><foreign>niryānti</foreign></supplied> from the orb of his face <supplied reason="explanation"><foreign>mukhamaṇḍalāt</foreign></supplied>.</p>
· <p rend="stanza" n="162"><gap reason="lost"/> his Royal Fortune, who had approached the fine fire of his valour <supplied reason="explanation"><foreign>sutejonalasaṁgatā</foreign></supplied> suppressing <supplied reason="explanation"><foreign>nyakkurvatī</foreign></supplied> <supplied reason="subaudible">the evils of the age of</supplied> Kali (kalim), became (abhūt) [truly] daunting (damayantī)...
·...became <supplied reason="subaudible">a veritable</supplied> Damayantī, who had approached Nala, who was distinguished by his beautiful energy, <supplied reason="explanation"><foreign>sutejonalasaṃgatā</foreign></supplied>, suppressing [the outward characteristics that made him seem to be] Kali.</p>
2320 <p rend="stanza" n="163">The earth <supplied reason="explanation"><foreign>kṣitiḥ</foreign></supplied> <gap reason="lost"/> thrown into the expanse of his fame <supplied reason="explanation"><foreign>yaśovistārasaṃkṣiptā</foreign></supplied> <gap reason="lost"/> out of a desire to make (°cikīrṣayā) <gap reason="lost"/>.</p>
· <p rend="stanza" n="164"><gap reason="lost"/> whom <supplied reason="explanation"><foreign>yam</foreign></supplied> alone <supplied reason="explanation"><foreign>ekam</foreign></supplied>, being of exceeding splendour <supplied reason="explanation"><foreign>atitejasam</foreign></supplied> <gap reason="lost"/> surely <supplied reason="explanation"><foreign>nūnam</foreign></supplied> the sun <supplied reason="explanation"><foreign>bhāskaraḥ</foreign></supplied> <gap reason="lost"/> , once it had been turned (ullekhitaḥ) after being mounted upon (āropya) the lathe (bhramam) by Tvaṣṭā ...</p>
· <p rend="stanza" n="165">Attaining <supplied reason="explanation"><foreign>āsādya</foreign></supplied> Rājendravarman <supplied reason="explanation"><foreign>yam</foreign></supplied> as a worthy <supplied reason="explanation"><foreign>yogyam</foreign></supplied> bridegroom <supplied reason="explanation"><foreign>varam</foreign></supplied> in the world of mortals <supplied reason="explanation"><foreign>martyaloke</foreign></supplied>, Sarasvatī, I fancy <supplied reason="explanation"><foreign>manye</foreign></supplied> must even (api) have regarded (mene) the fierce (tīvram) curse (śāpam) of Durvāsas as an act of grace (anugraham).</p>
· <p rend="stanza" n="166">Helping those desirous of crossing it <supplied reason="explanation"><foreign>titīrṣūṇām</foreign></supplied> to traverse <supplied reason="explanation"><foreign>tārayitrī</foreign></supplied> the deep great river of misfortune <supplied reason="explanation"><foreign>gambhīrāpanmahānadīm</foreign></supplied>, Rājendravarman (yasya) speech, although (api) it was Satyavatī, did not give birth (na suṣuve) to Vedavyāsa...
· being truthful <supplied reason="explanation"><foreign>satyavatī</foreign></supplied> did not produce <supplied reason="explanation"><foreign>na suṣuve</foreign></supplied> a disruption of Vedic tradition <supplied reason="explanation"><foreign>vedavyāsam</foreign></supplied>.</p>
2325 <p rend="stanza" n="167">Rājendravarman’s <supplied reason="explanation"><foreign>yasya</foreign></supplied> methods <supplied reason="explanation"><foreign>upāyāḥ</foreign></supplied>,
·which bear great fruits <supplied reason="explanation"><foreign>bṛhatphalāḥ</foreign></supplied>, which are direct <supplied reason="explanation"><foreign>ṛjuvaḥ</foreign></supplied>, which are destructive of misfortunes <supplied reason="explanation"><foreign>āpadāṃ pratighātinaḥ</foreign></supplied> because of the presence of his virtues (guṇasamparkāt)
·are no different from <supplied reason="explanation"><foreign>na vyaśiṣyanta</foreign></supplied> his arrows <supplied reason="explanation"><foreign>iṣubhyaḥ</foreign></supplied>,
·which have large arrow-heads <supplied reason="explanation"><foreign>bṛhatphalāḥ</foreign></supplied>, which are straight <supplied reason="explanation"><foreign>ṛjavaḥ</foreign></supplied>, which chastise transgressions <supplied reason="explanation"><foreign>āpadāṃ pratighātinaḥ</foreign></supplied> as a result of <supplied reason="subaudible">being put into</supplied> contact with his bow-string (guṇasamparkāt).</p>
· <p rend="stanza" n="168">Surely <supplied reason="explanation"><foreign>nūnam</foreign></supplied> the creator <supplied reason="explanation"><foreign>vedhā</foreign></supplied>, with the thought <supplied reason="explanation"><foreign>iti</foreign></supplied> “This earth <supplied reason="explanation"><foreign>acalā</foreign></supplied>, which is held up <supplied reason="explanation"><foreign>vidhṛtā</foreign></supplied> by an aged serpent prince <supplied reason="subaudible">Śeṣa</supplied> (jīrṇāhīndreṇa), might wobble (calet)”, entrusted (nyadhāt) the world (vasundharām) to this (yatra) youth (yūni), who was undiminished (/a [veritable] king among serpents) (ahīne).</p>
2330 <p rend="stanza" n="169">Although <supplied reason="explanation"><foreign>api</foreign></supplied> wealth <supplied reason="explanation"><foreign>vibhūtiḥ</foreign></supplied> and <supplied reason="explanation"><foreign>ca</foreign></supplied> heaps of virtues <supplied reason="explanation"><foreign>guṇasaṃhatiḥ</foreign></supplied> had existed before <supplied reason="explanation"><foreign>bhūtapūrvā</foreign></supplied> among kings <supplied reason="explanation"><foreign>rājñām</foreign></supplied>, it was as though <supplied reason="explanation"><foreign>iva</foreign></supplied> these had come into being (abhavat) following his invention of them (yadupajñam), because of his particular [combination of ] grace and beauty (sauṣṭhavaudāryabhedena).</p>
· <p rend="stanza" n="170">In due time <supplied reason="explanation"><foreign>yathākālam</foreign></supplied>, by irresistible <supplied reason="explanation"><foreign>nirapāyaiḥ</foreign></supplied> stratagems <supplied reason="explanation"><foreign>upāyaiḥ</foreign></supplied> Rājendravarman <supplied reason="explanation"><foreign>yaḥ</foreign></supplied> made advances <supplied reason="explanation"><foreign>upāyata</foreign></supplied> towards the Royal Fortunes <supplied reason="explanation"><foreign>lakṣmīḥ</foreign></supplied> of [enemy] kings (kṣmābhṛtām), whom he [thus] collected (saṃbhṛtāḥ), who were like (iva) virgins [intact] (kanyakāḥ) from childhood (ā bālyāt).</p>
· <p rend="stanza" n="171">Rājendravarman <supplied reason="explanation"><foreign>yaḥ</foreign></supplied>, although <supplied reason="explanation"><foreign>api</foreign></supplied> well-versed <supplied reason="explanation"><foreign>adhītī</foreign></supplied> in grammar <supplied reason="explanation"><foreign>śabdaśāstre</foreign></supplied>
·without the dual <supplied reason="explanation"><foreign>dvirvacanam</foreign></supplied> was somehow <supplied reason="explanation"><foreign>kenāpi</foreign></supplied> proclaimed <supplied reason="explanation"><foreign>udīritaḥ</foreign></supplied> to be <supplied reason="explanation"><foreign>iti</foreign></supplied> “one who acts correctly” <supplied reason="explanation"><foreign>yuktakārī</foreign></supplied> with respect to <supplied reason="subaudible">operations that are applied to</supplied> reduplicated verbal bases (abhyastakāryeṣu)...
· without the guru needing to teach anything twice <supplied reason="explanation"><foreign>dvirvacanam</foreign></supplied> was somehow proclaimed to be “one who acts correctly” in matters that are <supplied reason="subaudible">usually in need of being</supplied> thoroughly practised.</p>
2335 <p rend="stanza" n="172">For Rājendravarman’s <supplied reason="explanation"><foreign>yasya</foreign></supplied> masses of virtues <supplied reason="explanation"><foreign>guṇavistaraiḥ</foreign></supplied> nothing <supplied reason="explanation"><foreign>na kiñcit</foreign></supplied> could be made into <supplied reason="explanation"><foreign>sañjātam</foreign></supplied> a suitable comparison (upamānam). Understanding this (buddhvā), even (api) the followers of other religions (anyatīrthaiḥ) accepted (mene) the Buddhist (bauddham) view (matam) and nothing else (na anyathā).</p>
· <p rend="stanza" n="173">His subjects <supplied reason="explanation"><foreign>prajāḥ</foreign></supplied>, sunk <supplied reason="explanation"><foreign>magnāḥ</foreign></supplied> in the ocean of faults of this age of <supplied reason="subaudible">Kali</supplied> <supplied reason="explanation"><foreign>kāladoṣāmbudhau</foreign></supplied>, which is hard to cross (durge), deep and terrible (gambhīrabhī- ṣaṇe), when they reached (prāpya) Rājendravarman (yam), who was like (iva) the high (uttuṅgam) further shore (pāram), breathed again (samāśvasiṣuḥ).</p>
· <p rend="stanza" n="174">Beautifully <supplied reason="explanation"><foreign>śubham</foreign></supplied> handsome <supplied reason="explanation"><foreign>śubhaṃyunā</foreign></supplied> and young <supplied reason="explanation"><foreign>yūnā</foreign></supplied>, following the path of Manu <supplied reason="explanation"><foreign>manuvartmānuvarttinā</foreign></supplied>, surely Rājendravarman <supplied reason="explanation"><foreign>yena</foreign></supplied> will reach (bhāvi) a great number of years (varṣīyasā) without being affected by old age (ajaram), even if he has no (vinā) alchemical elixir (rasāyanam).</p>
· <p rend="stanza" n="175">By his bright <supplied reason="explanation"><foreign>ujjvalaiḥ</foreign></supplied> glories <supplied reason="explanation"><foreign>tejobhiḥ</foreign></supplied>, spreading <supplied reason="explanation"><foreign>°vikīrṇaiḥ</foreign></supplied> simultaneously <supplied reason="explanation"><foreign>yugapat</foreign></supplied> <supplied reason="subaudible">unlike the sun’s</supplied> in all directions (viṣvag°),
·the shadows <supplied reason="explanation"><foreign>cchāyāḥ</foreign></supplied> of trees <supplied reason="explanation"><foreign>śākhinām</foreign></supplied> and even <supplied reason="explanation"><foreign>api</foreign></supplied> of mountains <supplied reason="explanation"><foreign>bhūbhṛtām</foreign></supplied> were completely dispelled <supplied reason="explanation"><foreign>samācikṣipire</foreign></supplied>...
2340 the effulgences <supplied reason="explanation"><foreign>cchāyāḥ</foreign></supplied> of factional <supplied reason="explanation"><foreign>śākhinām</foreign></supplied> kings <supplied reason="explanation"><foreign>bhūbhṛtām</foreign></supplied> were completely dispelled.</p>
· <p rend="stanza" n="176">He resorted to fortresses <supplied reason="explanation"><foreign>durgasamāśrayaḥ</foreign></supplied> knowing <supplied reason="explanation"><foreign>jñātvā</foreign></supplied> that <supplied reason="explanation"><foreign>iti</foreign></supplied> such is the duty <supplied reason="explanation"><foreign>kṛtyam</foreign></supplied> of kings <supplied reason="explanation"><foreign>rājñām</foreign></supplied>. It is not <supplied reason="explanation"><foreign>na</foreign></supplied> from fear of the Dānavas (dānavabhayāt) that [Viṣṇu] the enemy (ripuḥ) of Madhu reposes on (adhiśete) the ocean (abdhim)!</p>
· <p rend="stanza" n="177">Even <supplied reason="explanation"><foreign>api</foreign></supplied> the faults of desire and the like <supplied reason="explanation"><foreign>kāmādayaḥ</foreign></supplied> he employed <supplied reason="explanation"><foreign>niyojitāḥ</foreign></supplied> with respect to appropriate objects <supplied reason="explanation"><foreign>sthāne</foreign></supplied>, and therefore they were made into virtues (guṇīkṛtāḥ) by Rājendravarman (yena); but (punaḥ) let noone (mā sma) say (vadat) that they are naturally (svabhāvena) virtues (guṇān)!</p>
· <p rend="stanza" n="178">The clever <supplied reason="explanation"><foreign>manīṣibhiḥ</foreign></supplied>, who drank <supplied reason="explanation"><foreign>pivadbhiḥ</foreign></supplied> the nectar of the deeds <supplied reason="explanation"><foreign>caritāmṛtam</foreign></supplied> of Rājendravarman <supplied reason="explanation"><foreign>yasya</foreign></supplied> until they reached satisfaction <supplied reason="explanation"><foreign>manohatya</foreign></supplied>, spewed it forth again (udgīrṇam) through their own (nijaiḥ) poems (kāvyaiḥ), as though (iva) because they had drunk too much (atipānāt).</p>
· <p rend="stanza" n="179">The more <supplied reason="explanation"><foreign>yathā yathā</foreign></supplied> the world <supplied reason="explanation"><foreign>jagat</foreign></supplied> became <supplied reason="explanation"><foreign>jātam</foreign></supplied> thick with the darknesses of the faults <supplied reason="explanation"><foreign>doṣāndhakārabahalam</foreign></supplied> <supplied reason="subaudible">of the age of Kali</supplied>, the more (tathā tathā) Rājendravarman virtues (guṇāḥ) appeared (prādurbhūtāḥ), like (iva) lamps (dīpāḥ).</p>
2345 <p rend="stanza" n="180">Since through Dharma <supplied reason="explanation"><foreign>dharmeṇa</foreign></supplied> he has blocked <supplied reason="explanation"><foreign>niṣiddhya</foreign></supplied> the causes of destruction <supplied reason="explanation"><foreign>vināśahetum</foreign></supplied> for all cultivated persons <supplied reason="explanation"><foreign>saṃskṛtānām</foreign></supplied> and <supplied reason="subaudible">all</supplied> people <supplied reason="explanation"><foreign>jagatām api</foreign></supplied>, he has not supported (nātasthe) their being liable to (°prasaṅgitām) destruc- tion at every moment (kṣaṇabhaṅga°).
·In accordance with Buddhist teaching <supplied reason="explanation"><foreign>dharmeṇa</foreign></supplied>, he did not accept <supplied reason="subaudible">with Vasubandhu</supplied>, while denying that all conditioned things, including living beings, require a cause for their destruction, the position that it therefore followed that they must be destroyed at each in- stant.</p>
· <p rend="stanza" n="181">For Rājendravarman <supplied reason="explanation"><foreign>yasya</foreign></supplied>, who was not subject to anger <supplied reason="explanation"><foreign>akrodhanasya</foreign></supplied>, Indra went, although he was “Of many rages” <supplied reason="explanation"><foreign>anekakratuḥ</foreign></supplied>, “Of lofty place” (uccaiḥpadaḥ), “lord of cattle” (gopatiḥ) ...</p>
· <p rend="stanza" n="182"><supplied reason="subaudible">The fiery energy (tejaḥ)</supplied> of fire <supplied reason="explanation"><foreign>vahneḥ</foreign></supplied> was once upon a time <supplied reason="explanation"><foreign>purā</foreign></supplied> blocked <supplied reason="explanation"><foreign>pratihatam</foreign></supplied> even <supplied reason="explanation"><foreign>api</foreign></supplied> when it encountered Bhṛgu alone <supplied reason="explanation"><foreign>bhṛgumātram</foreign></supplied>; but <supplied reason="explanation"><foreign>tu</foreign></supplied> Rājendravarman’s (yasya) fiery energy (tejaḥ), on the other hand (api), burned up (adhākṣīt) even the great (mahāntam) ocean (vāhinīm) / even a mighty [(descendant of) Bhṛgu] (mahāntam) who was at the head of an army (vāhinīpatim).</p>
· <p rend="stanza" n="183">Generous <supplied reason="explanation"><foreign>vadanyaḥ</foreign></supplied>, he caused <supplied reason="explanation"><foreign>cakre</foreign></supplied> his splendour <supplied reason="explanation"><foreign>śriyam</foreign></supplied> to be shared in common amongst his friends <supplied reason="explanation"><foreign>suhṛtsādhāriṇīm</foreign></supplied>, [[and so put to shame]] Viṣṇu (harim), who kept Lakṣmī on his own breast ...</p>
2350 <p rend="stanza" n="184">Joyously <supplied reason="explanation"><foreign>harṣeṇa</foreign></supplied> attaining <supplied reason="explanation"><foreign>samprāpya</foreign></supplied> Rājendravarman,
·who was like <supplied reason="explanation"><foreign>iva</foreign></supplied> a great <supplied reason="explanation"><foreign>mahāntam</foreign></supplied> lake <supplied reason="explanation"><foreign>hradam</foreign></supplied>, pellucid <supplied reason="explanation"><foreign>prasannam</foreign></supplied>, with bright lotuses <supplied reason="explanation"><foreign>sphuṭapuṣkaram</foreign></supplied>,
·who was serene <supplied reason="explanation"><foreign>prasannam</foreign></supplied> and who kept the sheath <supplied reason="subaudible">rather than the blade</supplied> of his sword clearly visible <supplied reason="explanation"><foreign>sphuṭapuṣkaram</foreign></supplied>,
·suppliants <supplied reason="explanation"><foreign>vanīpakaiḥ</foreign></supplied> removed <supplied reason="explanation"><foreign>vyapanīyata</foreign></supplied> their thirst <supplied reason="explanation"><foreign>tarṣaḥ</foreign></supplied>.</p>
· <p rend="stanza" n="185"><supplied reason="subaudible">When Rājendravarman appeared,</supplied> he caused the mass of water-lilies <supplied reason="explanation"><foreign>°kumudākaram</foreign></supplied> that were the faces of his enemies’ wives (asuhṛtstrīvaktra°) to clench firmly together (uccaiḥ saṃkocayām āsa), without them seeing the sun (asūryaṃpaśyam), [which would normally cause water-lilies to close].</p>
2355 <p rend="stanza" n="186">Rājendravarman <supplied reason="explanation"><foreign>yaḥ</foreign></supplied> was resplendent <supplied reason="explanation"><foreign>rarāja</foreign></supplied>, <supplied reason="subaudible">like</supplied> a royal goose(/a swan among kings) <supplied reason="explanation"><foreign>rājahaṃsaḥ</foreign></supplied> moving <supplied reason="explanation"><foreign>caran</foreign></supplied> across the great lake that was the battle (raṇamahāhrade), in which the lotuses were the faces of his enemies (°dviḍvadanāmbuje), darkened by the shadows (°cchāyacchanna°) of the bees/arrows that fell upon them (patacchīlīmukha°).</p>
· <p rend="stanza" n="187">Since Rājendravarman <supplied reason="explanation"><foreign>yasya</foreign></supplied> did not cede <supplied reason="explanation"><foreign>asīdataḥ</foreign></supplied>, there was nobody <supplied reason="explanation"><foreign>na āsīt</foreign></supplied> <supplied reason="subaudible">who remained</supplied> facing him <supplied reason="explanation"><foreign>sammukhīnaḥ</foreign></supplied> in the van of battle <supplied reason="explanation"><foreign>raṇamukhe</foreign></supplied> ... transferred/reflected onto/from his swinging sword (preṅkhatkhaḍgasaṃkrāntam) ...</p>
· <p rend="stanza" n="188">His enemies <supplied reason="explanation"><foreign>dviṣaḥ</foreign></supplied>, veritable temple-crows <supplied reason="explanation"><foreign>tīrthadhvāṅkṣāḥ</foreign></supplied>, fled <supplied reason="explanation"><foreign>drutāḥ</foreign></supplied> at the mere sight of his bow <supplied reason="explanation"><foreign>dhanurdarśanamātreṇa</foreign></supplied>; admittedly (kāmam), even (api) the enemy of snakes [Garuḍa] (bhujaṅgāriḥ) would not (na) have stood there (sthitaḥ) in front (puraḥ) of Rājendravarman (yasya) in battle (ājau).</p>
· <p rend="stanza" n="189"><supplied reason="subaudible">He showed simultaneously</supplied> to fleeing <supplied reason="explanation"><foreign>drutebhyaḥ</foreign></supplied> enemy <supplied reason="explanation"><foreign>dviḍbhyaḥ</foreign></supplied> warriors <supplied reason="explanation"><foreign>padavīm</foreign></supplied> a path <supplied reason="explanation"><foreign>padavīm</foreign></supplied> that was
·pleasant with groves of Sāla trees <supplied reason="explanation"><foreign>sāla-kānana-ramyām</foreign></supplied>,
2360a night of faces framed with locks of hair <supplied reason="subaudible">but severed from their torsos</supplied> <supplied reason="explanation"><foreign>sa-alaka-ānana-ramyām</foreign></supplied>,
· and where flowers and bees were in evidence <supplied reason="explanation"><foreign>sphuṭapuṣpaśilīmukhām</foreign></supplied>,
·where blood shone bright on <supplied reason="subaudible">scattered</supplied> arrows <supplied reason="explanation"><foreign>sphuṭapuṣpaśilīmukhām</foreign></supplied>.</p>
· <p rend="stanza" n="190">Having hundreds of rustling bamboos <supplied reason="explanation"><foreign>prollasatkīcakaśatā</foreign></supplied> and inhabited <supplied reason="explanation"><foreign>upāśritā</foreign></supplied> by herons and such like <supplied reason="subaudible">other birds</supplied> <supplied reason="explanation"><foreign>kaṅkādibhiḥ</foreign></supplied>, the city of his enemies (aripurī), though (api) empty (śūnyā), was transformed by Rājendravarman into the city of Virāṭa
· which possessed a hundred brilliant Kīcakas <supplied reason="explanation"><foreign>prollasatkīcakaśatā</foreign></supplied> and was inhabited by Kaṅka and the other <supplied reason="subaudible">Pāṇḍavas</supplied> <supplied reason="explanation"><foreign>kaṅkādibhiḥ</foreign></supplied>.</p>
2365 <p rend="stanza" n="191">Like <supplied reason="explanation"><foreign>iva</foreign></supplied> a mantra, he extracted <supplied reason="explanation"><foreign>aharat</foreign></supplied> only <supplied reason="explanation"><foreign>kevalam</foreign></supplied> the vigour <supplied reason="explanation"><foreign>vīryam</foreign></supplied> from cobras/elephant-like king <supplied reason="explanation"><foreign>rājanāgānām</foreign></supplied>, without <supplied reason="explanation"><foreign>na</foreign></supplied>, like (iva) Garuḍa (tārkṣyaḥ), greedily (ādyūnatayā) [extracting] their life-breath [too] (prānān), and casting them (kṣipan) on the ground (kṣitau).</p>
· <p rend="stanza" n="192">Surely <supplied reason="explanation"><foreign>nūnam</foreign></supplied> it was out of fear of Indra’s glory being destroyed <supplied reason="explanation"><foreign>śakrayaśobhraṃśaśaṅkayā</foreign></supplied> that Śacī had tears welling up in eyes <supplied reason="explanation"><foreign>udaśrunayanā</foreign></supplied>, ostensibly because they had come into contact with smoke (dhūmasparśacchalāt), when she beheld (dṛṣṭvā) Rājendravarman’s (yasya) sacrifice[s] (adhvaram).</p>
· <p rend="stanza" n="193">Kings <supplied reason="explanation"><foreign>ilāpatayaḥ</foreign></supplied>, abandoning their white parasols <supplied reason="explanation"><foreign>sitacchatratyajaḥ</foreign></supplied>, constantly <supplied reason="explanation"><foreign>aniśam</foreign></supplied> resorted to <supplied reason="explanation"><foreign>aśiśriyan</foreign></supplied> the shadows of his feet (pādacchāyam) — he who eclipsed the radiant energy of [all] rivals (ruddhānvayatajejasaḥ)—
· just as <supplied reason="explanation"><foreign>iva</foreign></supplied> mountains <supplied reason="explanation"><foreign>ilāpatayaḥ</foreign></supplied> constantly huddle in the shadows of the foothills of Meru, abandoning <supplied reason="subaudible">the whiteness of</supplied> their whitened caps <supplied reason="explanation"><foreign>sitacchatratyajaḥ</foreign></supplied>.</p>
· <p rend="stanza" n="194">The creator <supplied reason="explanation"><foreign>dhātā</foreign></supplied>, as though <supplied reason="explanation"><foreign>iva</foreign></supplied> because <supplied reason="subaudible">he was guilty</supplied> of disrespect/inattention <supplied reason="explanation"><foreign>anādarāt</foreign></supplied> in creating <supplied reason="explanation"><foreign>sṛṣṭau</foreign></supplied> a separate <supplied reason="explanation"><foreign>bhinnayoḥ</foreign></supplied> sun and moon (candrārkayoḥ), created (vyadhāt) the incomparable (asamam) Rājendravarman (yam) as one who alone (ekam) was capable of both heating and delighting (tapanāhlādasamartham).</p>
2370 <p rend="stanza" n="195">Lines of kings <supplied reason="explanation"><foreign>bhūpapaṅktayaḥ</foreign></supplied>, desiring <supplied reason="explanation"><foreign>vāñchantyaḥ</foreign></supplied> <supplied reason="subaudible">to offer</supplied> their service close beside him <supplied reason="explanation"><foreign>upāntasevām</foreign></supplied>, sprinkled <supplied reason="explanation"><foreign>asiñcan</foreign></supplied> his feet (yatpādam), which emitted intense energy (tī- vratejasam), with streams that were the rays of light from their crest-jewels (mauliratnaprabhāmbhobhiḥ).</p>
· <p rend="stanza" n="196">Ah <supplied reason="explanation"><foreign>aho</foreign></supplied>! there is something delightful <supplied reason="explanation"><foreign>priyam</foreign></supplied> that is new <supplied reason="explanation"><foreign>navam</foreign></supplied> in the world <supplied reason="explanation"><foreign>loke</foreign></supplied>, for <supplied reason="explanation"><foreign>yat</foreign></supplied> Kāma <supplied reason="explanation"><foreign>smaraḥ</foreign></supplied>, abandoning <supplied reason="explanation"><foreign>vihāya</foreign></supplied> his bow <supplied reason="explanation"><foreign>dhanuḥ</foreign></supplied>, has begun to churn (unmamātha) the hearts of women (aṅganācittam) using Rājendravarman’s loveliness (yatkāntyā), which is incomparable (anupamānayā)!</p>
· <p rend="stanza" n="197">In the unique lotus that is the world <supplied reason="explanation"><foreign>bhuvanaikasaroruhe</foreign></supplied>, whose petal-tips are the eight bright directions <supplied reason="explanation"><foreign>sphuṭāṣṭadikprāntadale</foreign></supplied>, and whose broad pericarpel is the golden mountain (hemaśailorukarṇike), Rājendravarman’s (yasya) fame (yaśaḥ) behaves like its fragrance (gandhāyate).</p>
· <p rend="stanza" n="198">The quivering <supplied reason="explanation"><foreign>sphuritāḥ</foreign></supplied> rays from the nails of his toes <supplied reason="explanation"><foreign>aṅghrinakharaśmayaḥ</foreign></supplied>, spilling forth redness <supplied reason="explanation"><foreign>udvāntarāgāḥ</foreign></supplied>, vied with <supplied reason="explanation"><foreign>aspardhanta</foreign></supplied> the beams of light (°marīcibhiḥ) from the crest-jewels of prostrate princes (natorvīndramauliratna°).</p>
· <p rend="stanza" n="199">Even <supplied reason="explanation"><foreign>api</foreign></supplied> mango-trees <supplied reason="explanation"><foreign>cūtaḥ</foreign></supplied> that were barren from birth <supplied reason="explanation"><foreign>ājanmavandhyaḥ</foreign></supplied> adhered to <supplied reason="explanation"><foreign>anvarudhyata</foreign></supplied> his command <supplied reason="explanation"><foreign>ājñām</foreign></supplied> to flourish in the production of fruits (phalaprasava- sampade), just as Dilīpa [adhered to the command] of Vasiṣṭha.</p>
2375 <p rend="stanza" n="200">The commentary <supplied reason="explanation"><foreign>vyākhyā</foreign></supplied> of intelligent people <supplied reason="explanation"><foreign>dhīmatām</foreign></supplied> <supplied reason="subaudible">went on</supplied> unwearied <supplied reason="explanation"><foreign>akhinnā</foreign></supplied> when it reached <supplied reason="explanation"><foreign>prāpya</foreign></supplied> <supplied reason="subaudible">the subject of</supplied> the expanse of the virtues (guṇavistaram) of Rājendravarman (yasya),
·which was deep <supplied reason="explanation"><foreign>gambhīram</foreign></supplied> and could only by proclaimed by a thousand mouths <supplied reason="explanation"><foreign>sahasramukhasaṃkīrtyam</foreign></supplied>,
·just as <supplied reason="explanation"><foreign>iva</foreign></supplied> <supplied reason="subaudible">the commentaries of the learned go on unwearied when they reach</supplied> the Mahābhāṣya <supplied reason="explanation"><foreign>bhāṣyam</foreign></supplied>,
·which is profound and is proclaimed by the thousand-mouthed <supplied reason="subaudible">serpent Patañjali</supplied>.</p>
· <p rend="stanza" n="201">He caused to thrive <supplied reason="explanation"><foreign>varddhayām āsa</foreign></supplied>, by means of unprecedented <supplied reason="explanation"><foreign>apūrvaiḥ</foreign></supplied> endowments <supplied reason="explanation"><foreign>bhogaiḥ</foreign></supplied>, beginning with a palanquin <supplied reason="explanation"><foreign>śibikādibhiḥ</foreign></supplied>, the venerable (śrīmat°) Siddhe- śvara-liṅga that is established (siddham) in Śivapura on the mountain (girau).</p>
2380 <p rend="stanza" n="202">And in that same place <supplied reason="explanation"><foreign>tatrāpi</foreign></supplied> he installed <supplied reason="explanation"><foreign>sthāpayām āsa</foreign></supplied> in the correct manner <supplied reason="explanation"><foreign>samyak</foreign></supplied> a <foreign>liṅga</foreign> of Śarva and two beautiful <supplied reason="explanation"><foreign>śubhe</foreign></supplied> images (pratime) of Śarvāṇī, in order to increase the merit (dharmavivṛddhaye) of his ancestors (pitṝṇām).</p>
· <p rend="stanza" n="203">It was at his instigation <supplied reason="explanation"><foreign>yadupakramam</foreign></supplied> that the glorious Śiva of Bhadreśvara seemed <supplied reason="explanation"><foreign>iva</foreign></supplied> <supplied reason="subaudible">for the first time</supplied> to enjoy endowments <supplied reason="explanation"><foreign>āsa bhogaḥ</foreign></supplied>, and elsewhere too (anyatrāpi) Rājendravarman (yaḥ) [re]awakened (udamīmilat) [other] gods (devān) with his offerings of worship (pūjābhiḥ).</p>
· <p rend="stanza" n="204">That moon among kings <supplied reason="explanation"><foreign>nṛpacandramāḥ</foreign></supplied> caused <supplied reason="explanation"><foreign>cakre</foreign></supplied> the increase <supplied reason="explanation"><foreign>vivṛddhim</foreign></supplied> of the oceans of merit <supplied reason="explanation"><foreign>dharmasindhūnām</foreign></supplied> that were the kings beginning with Śrī-Indravarman (śrīndravarmmādibhūbhṛtām), and simultaneously (samam) [he caused the increase] of his own sphere [of control] (svamaṇḍalasya).</p>
· <p rend="stanza" n="205">To the South <supplied reason="explanation"><foreign>dakṣiṇena</foreign></supplied> of the Yaśodhara-tank, this skillful <supplied reason="subaudible">king</supplied> <supplied reason="explanation"><foreign>dakṣiṇaḥ</foreign></supplied> installed <supplied reason="explanation"><foreign>atiṣṭhipat</foreign></supplied> images <supplied reason="explanation"><foreign>°nimāḥ</foreign></supplied> of Śauri, Gaurī and Īśa, [and] a liṅga of Śambhu.</p>
· <p rend="stanza" n="206">The glorious Rājendravarman, king of kings <supplied reason="explanation"><foreign>nṛpendraḥ</foreign></supplied>, a sun in the firmament that is the lineage of the Moon (/ of Somā ?) <supplied reason="explanation"><foreign>somavaṅśāmbarabhāskaraḥ</foreign></supplied>, installed <supplied reason="explanation"><foreign>pratiṣṭhāpitavān</foreign></supplied> this liṅga here (tad idam) of the Enemy of Smara (smarāreḥ), which is an inferential mark (liṅgam) that leads [others] to the attainment of heaven and liberation (svargāpavargādhigamasya).</p>
2385 <p rend="stanza" n="207">For/Of his own parents <supplied reason="explanation"><foreign>svapitroḥ</foreign></supplied>, from whom he inherited his glory <supplied reason="explanation"><foreign>prāptayaśāḥ</foreign></supplied>, and who had reached <supplied reason="explanation"><foreign>prāptayoḥ</foreign></supplied> a state of being in the same world (sasthānatām) as Bhavodbhava, this same (so ’pi) king (patiḥ) of [this] world (bhuvaḥ), mindful of the [need for the] continuity [of the religion] (sthitijñaḥ), installed (sthāpitavān) these (ime) two (dve) images (nime) of Śiva and Śivā (śivayoḥ) for the sake of blessing (śivāya).</p>
· <p rend="stanza" n="208">That same <supplied reason="explanation"><foreign>so ’pi</foreign></supplied> mighty-armed one <supplied reason="explanation"><foreign>mahābhujaḥ</foreign></supplied>, who performed all the duties of a king <supplied reason="explanation"><foreign>niṣṭhitarājakṛtyaḥ</foreign></supplied>, installed <supplied reason="explanation"><foreign>atiṣṭhipat</foreign></supplied> this <supplied reason="explanation"><foreign>imām</foreign></supplied> statue (nimām) of the Four- Armed [Viṣṇu] (caturbhujasya), and [another one] (ca) of the Lotus-Born [Brahmā] (ambujajanmanaḥ), and then (atha) also (api) eight (aṣṭau) liṅgas (liṅgāni) of [Śiva,] the one who has eight forms (aṣṭamūrteḥ).</p>
· <p rend="stanza" n="209">And this same <supplied reason="subaudible">king</supplied> <supplied reason="explanation"><foreign>sa ca</foreign></supplied>, whose strength was similar <supplied reason="explanation"><foreign>°samānavīryaḥ</foreign></supplied> to that of Indra <supplied reason="explanation"><foreign>devendra°</foreign></supplied>, also <supplied reason="explanation"><foreign>api</foreign></supplied> gave <supplied reason="explanation"><foreign>adita</foreign></supplied> to <supplied reason="subaudible">these</supplied> gods (deveṣu) his undiminished (ahīnam) mass of wealth (draviṇasya), which gleamed with jewels (ratnollasat) and which was brightened by a thousand privileges/revenues (bhogasahasradīptam), in its entirety (aśeṣam);
·<supplied reason="subaudible">he gave it</supplied> as though <supplied reason="explanation"><foreign>iva</foreign></supplied> <supplied reason="subaudible">he were giving</supplied> Śeṣa, who is a prince of serpents <supplied reason="explanation"><foreign>ahīnam</foreign></supplied>, a mass of strength <supplied reason="explanation"><foreign>draviṇasya</foreign></supplied>, <supplied reason="subaudible">and</supplied> who is bright with a thousand coils that flash with <supplied reason="subaudible">encrusted</supplied> gemstones (ratnollasadbhogasahasradīptam).</p>
· <p rend="stanza" n="210">Similar to great Indra <seg rend="pun">to his own father Mahendravarman</seg> <supplied reason="explanation"><foreign>mahendrakalpaḥ</foreign></supplied>, he arranged <supplied reason="explanation"><foreign>kalpayām āsa</foreign></supplied> the rules of good conduct <supplied reason="explanation"><foreign>sadācāravidhim</foreign></supplied> that were invariably to be followed (vidheyam), [as well as] the worship (saparyām), generously [provided for] (paryāptam), that is [as] taught in the Śaiva, Śruti- and Smṛti-literatures (śaivasmṛtyuditām), for these (āsām) divinities (devatānām) here (iha).</p>
2390 <p rend="stanza" n="211">And this same man <supplied reason="explanation"><foreign>sa cāpi</foreign></supplied> with the mind of Brahmā <supplied reason="explanation">Bṛhaspati</supplied> <supplied reason="explanation"><foreign>vācaspatidhīḥ</foreign></supplied>, foremost <supplied reason="explanation"><foreign>purogaḥ</foreign></supplied> among those who uphold Dharma (dharmabhṛtām), addressed (avocata) this (idam) profound (sudhīram) speech (vacaḥ) that is in conformity with Dharma (dharmānugam) to the (tān) future (bhāvinaḥ) kings of the Kamvujas (kambujendrān) who will have cultivated (/meditated upon) their royal duties (bhāvitarājadharmān).</p>
· <p rend="stanza" n="212">Since <supplied reason="explanation"><foreign>yadā</foreign></supplied> you <supplied reason="explanation"><foreign>vaḥ</foreign></supplied> know <supplied reason="explanation"><foreign>viditaḥ</foreign></supplied> that <supplied reason="explanation"><foreign>yat</foreign></supplied> the Dharma of kṣatriyas <supplied reason="explanation"><foreign>kṣatradharmaḥ</foreign></supplied> is ... the protection <supplied reason="explanation"><foreign>saṁrakṣaṇam</foreign></supplied> of what must be protected (rakṣyasya), therefore (tat) the exhortation (vijñāpanā) “Protect (parirakṣata) this (tad etat) meritorious foundation (puṇyam)!” [is,] as it were (iva), [something that] establishes (sādhayati) what is [already] established (siddham).</p>
· <p rend="stanza" n="213">Dharma in this <supplied reason="explanation"><foreign>asmin</foreign></supplied> æon <supplied reason="explanation"><foreign>yuge</foreign></supplied> is firmly <supplied reason="explanation"><foreign>sthiram</foreign></supplied> one-footed <supplied reason="explanation"><foreign>ekapāt</foreign></supplied>: how <supplied reason="explanation"><foreign>katham</foreign></supplied> could it stand <supplied reason="explanation"><foreign>samasthāsyata</foreign></supplied> on a solid footing <supplied reason="explanation"><foreign>susthitaḥ</foreign></supplied> if it did not (sa no cet) lean upon (upāśrayiṣyat) the pillar of a great arm (mahābhujastambham) of the likes of you (bhavādṛśām), for whom the śāstras are your eyes (śāstradṛsām).</p>
· <p rend="stanza" n="214"><supplied reason="subaudible">Reflecting</supplied> carefully <supplied reason="explanation"><foreign>sādhu</foreign></supplied> upon distresses of Dharma <supplied reason="explanation"><foreign>dharmāpadaḥ</foreign></supplied>, any <supplied reason="explanation"><foreign>ko’pi</foreign></supplied> founder <supplied reason="explanation"><foreign>kartā</foreign></supplied> would feel shame <supplied reason="explanation"><foreign>lajjeta</foreign></supplied>; and so (ca) how much more so (kim uta) the king (nṛpatiḥ) himself (svayam), who has the duty of protection (rakṣādhikārī)?—this (iti ... idam tat) is something that you (bhavatām) have understood (pratītam).</p>
· <p rend="stanza" n="215">Good men <supplied reason="explanation"><foreign>santaḥ</foreign></supplied>, whose <supplied reason="subaudible">true inner</supplied> wealth is their fame and their Dharma <supplied reason="explanation"><foreign>yaśodharmadhanāḥ</foreign></supplied>, would not prise <supplied reason="explanation"><foreign>na ... dhanāyeyuḥ</foreign></supplied> even (api) their own (ātmanaḥ) external (bāhyam) wealth (dhanam); how much less (prāg eva) the wealth of gods and others (devā- didhanam): surely (nu) this (ayam) certainty (viniścayaḥ) must have taken root (baddhamūlaḥ) in you (vaḥ), who are good (satām)!</p>
2395 <p rend="stanza" n="216">Nonetheless <supplied reason="explanation"><foreign>tathāpi</foreign></supplied>, I tell <supplied reason="explanation"><foreign>kathayāmi</foreign></supplied> you <supplied reason="explanation"><foreign>yuṣmān</foreign></supplied> again <supplied reason="explanation"><foreign>bhūyaḥ</foreign></supplied> explicitly <supplied reason="explanation"><foreign>prakāśam</foreign></supplied>: “Protect <supplied reason="explanation"><foreign>rakṣata</foreign></supplied> this <supplied reason="explanation"><foreign>etat</foreign></supplied> meritorious foundation (puṇyam) undamaged (akṣatam)! Do not take (mā hārṣṭa) the property of god (devasvam)!” There is no (na) fault in repetition (punaruktadoṣaḥ) [when one speaks] for the sake of Dharma (dharmahetoḥ).</p>
· <p rend="stanza" n="217">A great man <supplied reason="explanation"><foreign>mahān</foreign></supplied>, when asked <supplied reason="explanation"><foreign>abhyarthitaḥ</foreign></supplied>, would hand over <supplied reason="explanation"><foreign>samprayacchet</foreign></supplied> even <supplied reason="explanation"><foreign>api</foreign></supplied> his life <supplied reason="explanation"><foreign>asūn</foreign></supplied>, because of his greatness (mahimnā); how much more (kim uta) his service (svakṛtyam). And it is for this reason (ataś ca) that this (eṣā) speech (vāk) is bold with the strength of confidence (visrambhabalapragalbhā), devoid of fear (°bhayojjhitā) of my request being refused (prārthanābhaṅga°).</p>
· <p rend="stanza" n="218">In the śaka year <supplied reason="explanation"><foreign>śākābde</foreign></supplied> reckoned <supplied reason="explanation"><foreign>gaṇyamāne</foreign></supplied> by <supplied reason="subaudible">four</supplied> dice, <supplied reason="subaudible">seven</supplied> mountains and <supplied reason="subaudible">eight</supplied> Vasus <supplied reason="explanation"><foreign>kṛtanagavasubhiḥ</foreign></supplied>, on the meritorious (puṇye) eleventh day (ekādaśāhe) of the bright fortnight (śuklasya) of the month of Māgha (māghamāsasya), and (api) with the ascen- dant (bhave) entering (yāti) Pisces (animiṣam), [and] with the moon (indau) [entering] the middle of Taurus (?) (varṣārddham), this (idam) liṅga, called Śrī-Rājendreśvara, of Him-who- bears-the-crescent-moon (ardhendumauleḥ), achieved (akṛta) a correct installation (parāṃ ...sthitiṃ) here (atra), along with (sārdham) cult-statues (arcābhiḥ) of Viṣṇu, Gaurī, Giriśa and Brahmā (śaurigāurīgiriśakajabhuvām).</p>
· </div>
· <div type="commentary">
2400 <p/>
· </div>
· <div type="bibliography">
· <p>First edited by Louis Finot (<bibl rend="omitname"><ptr target="bib:Finot1925_07"/><citedRange unit="page">309-352</citedRange></bibl>) with a French translation; re-edited by Dominic Goodall (<bibl rend="omitname"><ptr target="bib:Goodall2022_01"/><citedRange unit="page">77-260</citedRange></bibl>) with an English translation and commentary.</p>
· <listBibl type="primary">
2405 <bibl n="LF">
· <ptr target="bib:Finot1925_07"/>
· <citedRange unit="page">309-352</citedRange>
· </bibl>
· <bibl n="DG">
2410 <ptr target="bib:Goodall2022_01"/>
· <citedRange unit="page">77-260</citedRange>
· </bibl>
· </listBibl>
· <listBibl type="secondary">
2415 <bibl n="RM">
· <ptr target="bib:Majumdar1953_01"/><citedRange unit="page">193-219</citedRange>
· </bibl>
· </listBibl>
· </div>
2420 </body>
· </text>
·</TEI>