kāvīrīnnayanābhirāmasalilāmārā mamālādharām· devo vīkṣya nadīpriyaḥ priyaguṇāmapyeṣa rajyediti . sāśaṁ kā girikanyakā pitṛkulaṁ hitveha manye gi rau nityantiṣṭhati pallavasya dayitāmetāṁ bru vāṇā nadīm· . 1 guṇabharanāmani rājanyanena li ṅgena liṅgini jñānam· . prathatāñcirāya loke vi pakṣavṛtteḥ parāvṛttam· . 2 coḷaviṣayasya śailo maulirivāyaṁ mahāmaṇirivāsya . haragṛhameta jjyotistadīyamiva śāṁkaraṁ jyotiḥ . 3 śilākhare ṇa janitā satyasandhasya bhautikī . mūrttiḥ kīrttima yī cāsya kṛtā tenaiva śāśvatī . 4 niṣkṛṣya calā sa madhāyi guṇabhare bhaktiḥ

priyaguṇāmapyeṣa ṣa looks like pa.

(Verse 1.) Being afraid, that the god who is fond of rivers (Śiva), having perceived the Kāvīrī, whose waters please the eye, who wears a garland of gardens, and who possesses lovely qualities, might fall in love (with her), the daughter of the mountain (Pārvatī) has, I think, left her father's family and resides permanently on this mountain, calling this river the beloved of the Pallava (king).Pārvatī calls Kāvīrī the wife of another, in order to prevent Śiva from coveting her.

(2.) While the king called Guṇabhara is a worshipper of the liṅga, let the knowledge, which has turned back from hostile (vipaksha) conduct, be spread for a long time in the world by this liṅga !This whole verse has a double entendre. It contains allusions to the Indian logic (tarkaśāstra), in which liṅgin means the subject of a proposition, liṅga the predicate of a proposition and vipaksha an instance on the opposite side.

(3.) This mountain resembles the diadem of the Choḷa province, this temple of Hara (Śiva) its chief jewel, and the splendour of Śaṁkara (Śiva) its splendour.

(4.) By the stone-chisel a material body of Satyasaṁdha was executed,Satyasaṁdha must have been a biruda of Guṇabhara. A statue of the king is also alluded to in the first verse of the right pillar. and by the same an eternal body of his fame was produced.