Haraha Inscription of Sūryavarman
Version: (914ca07), last modified (914ca07).
Edition
⟨1⟩ lokāviṣkr̥ti-saṁkṣaya-sthiti-kr̥tāṁ yaḥ kāraṇaṁ vedhasāM dhvasta-dhvānta-cayāḥ parāstarajaso dhyāyanti yaṁ yoginaḥ| yasyārddha-sthita-yoṣito pi hr̥daye nāsthāyi ceto-bhuvā bhūtātmā tripurāntakaḥ sa
⟨2⟩ jayati śreyaḥ-prasūtir bhuvaḥ|| āśoṇāṁ phaṇinaḥ phaṇopala-rucā sai¿ṅgh?īṁ vasānaṁ tvacaṁ śubhrāṁ locana-janmanā kapiśayad bhāsā kapālāvalīM tanvīṁ dhvānta-nudaṁ mr̥gākr̥ti-bhr̥to vibhrat kalāṁ maulinā diśyād andha-
⟨3⟩ ka-vidviṣaḥ sphurad-ahi stheyaḥ padaṁ vo vapuḥ|| suta-śataṁ lebhe nr̥po śvapatir vvaivasvatād yad guṇoditaM tat-prasūtā durita-vr̥tti-rudho mukharāḥ kṣitīśāḥ kṣatārayaḥ|| teṣv āpe harivarmmaṇāvani-bhujā bhūtir bhu-
⟨4⟩ vo bhūtaye| ruddhāśeśa-digantarāla-yaśasā rugṇāri-sampat-tviṣā| saṅgrāme hutabhuk-prabhā-kapiśitaṁ vaktraṁ samīkṣyāribhir yo bhīt¿e?ḥ praṇatas tataś ca bhuvane jvālāmukhākhyāṁ gataḥ|| loka-sthitīnāṁ sthitaye sthi-
⟨5⟩ tasya manor ivācāra-viveka mārgge⟨⟨|⟩⟩ jagāhire yasya jaganti ramyāḥ sat-kīrttayaḥ kīrttayitavya-nāmnaḥ|| tasmāt payodher iva śīta-raśmir ādityavarmmā nr̥patir bbabhūva| varṇṇāśramācāra-vidhi-praṇīte yaṁ prāpya
⟨6⟩ sāphalyam iyāya dhātā|| hutabhuji makha-madhyāsaṅgini dhvānta-nīlaM viyati pavana-janma-bhrānti-vikṣepa-bhūyaḥ| mukharayati samantād utpatad-dhūma-jālaM śikhi-kulam uru-meghā-śaṅki yasya
⟨7⟩ prasaktaM|| tenāpīśvaravarmmaṇaḥ kṣiti-pateḥ kṣatra-prabhāvāptāye{⟨⟨|⟩⟩} janmākāri kr̥tātmanaḥ kkratu-gaṇeṣv āhūta-vr̥ttra-dviṣaḥ⟨⟨|⟩⟩ yasyotkhāta-kali-svabhāva⊔-caritasyācāra-mārggaṁ nr̥pā yatnenāpi yayāti-
⟨8⟩ -tulya-yaśaso nānye nugantuṁ kṣamāḥ|| nītyā śauryaṁ viśālaṁ suhr̥dam akuṭhinenottamecchāṅ kulena| tyāgaṁ pātreṇa vitta-prabhavam api h¿r̥?yā yauvanaṁ saṁyamena vācaṁ satyena ceṣṭāṁ śruti-patha-vidhinā praśraye-
⟨9⟩ ṇottama-rddhiM yo badhna¿ṁ? naiva khedaṁ vrajati kali-maya-dhvānta-magne pi loke|| yasyejyāsv aniśaṁ yathā-vidhi-huta-jyotir-jvalaj-janmanā| dhūmen-āñjana-bhaṅga-mecaka-rucā dik-cakkravāle tate| Ayātā nava-
⟨10⟩ -vāri-bhāra-vinaman-meghāvalī prāvr̥ḍ ity unmādoddhata-cetasaḥ śikhi-gaṇā vācalatām āyayuḥ|| tasmāt sūryya Ivodayādri-śiraso dhātur mmarutvān iva kṣīrodād iva tarjjitendu-kiraṇaḥ kānta-prabhaḥ kaustubhaḥ
⟨11⟩ bhūtānām udapadyata sthiti-karaḥ stheṣṭhaṁ mahimnaḥ padaM rājan rājaka-maṇḍalāmbara-śaśī śrīśānavarmmā nr̥paḥ|| lokānām upakāriṇāri-kumuda-vyālupta-kānti-śriyā{⟨⟨|⟩⟩} mitrāsyāmburuhā¿g?ara-dyuti-kr̥tā bhūri-
⟨12⟩ -pratāpa-tviśā⟨⟨|⟩⟩ yenācchādita-sat-pathaṁ kali-yuga-dhvāntāvamagnañ-jagat sūryeṇeva samudyatā kr̥tam idaṁ bhūyaḥ pravr̥tta-kkriyaM|| jitvāndhrādhipatiṁ sahasra-gaṇita-tredhā-kṣarad-vāraṇaM vyāvalgan niyutāti-
⟨13⟩ saṁkhya-turagān bhaṅktvā raṇe sūlikā(N) kr̥tvā cāyati-m¿au?cita-sthala-bhuvo gauḍān samudrāśrayān adhyāsiṣṭa nata-kṣitīśa-caraṇaḥ si¿ṅ?hāsanaṁ yo jitī|| prasthāneṣu balārṇṇav-ābhigamana-kṣobha-sphuṭad-bhūtala-
⟨14⟩ -prodbhūta-sthagitārkka-maṇḍala-rucā dig-vāypinā reṇunā⟨⟨|⟩⟩ yasyāmūḍha-dinādi-madhya-viratau loke ndhakārī-kr̥te| vyaktiṁ nāḍikayaiva yānti jayino yāmās tri-yāmāsv iva|| praviśatī kali-māruta-ghaṭṭitā
⟨15⟩ kṣitir alakṣya-rasātala-vāridhau| guṇa-śatair avabadhya samantataḥ sphuṭita-naur iva yena balād dh¿ri?tā|| jyāghāta-vraṇa-rūḍhi-karkkaśa-bhujā vyākr̥ṣṭa-śārṅga-cyutāny asyāvāpya patattriṇo raṇa-mukhe prāṇān amuñca-
⟨16⟩ n dviṣaḥ⟨⟨|⟩⟩ yasmin śāsati ca kṣitiṁ kṣiti-patau jāteva bhūyas trayī| tena dhvasta-kali-pravr̥tti-timiraḥ śrī-sūryyavarmmājani|| yo bālendu-sakānti-kr̥tsna-bhuvana-preyo dadhad yauvanaM śāntaḥ śāstra-vicāraṇā-
⟨17⟩ -hita-manāḥ pāraṅ kalānāṅ gataḥ| lakṣmī-kīrtti-sarasvatī-prabhr̥tayo yaṁ spardhayevāśritā loke kāmita-kāmi-bhāva-rasikaḥ kāntā-jano bhūyasā|| sad-vr̥ttena balāt kaler avanat¿i? tāvat pravr̥ddhātmano bāṇai-
⟨18⟩ s tāvad avasthitaṁ smr̥ti-bhuvaḥ kāntā-śarīra-kṣatau| lakṣmyā tāvad akāṇḍa-bhaṅga-ja-bhayaṁ tyaktam parāpāśrayaM yāvan nāvirakāri yasya janatā-kāntaṁ vapur vvedhasā|| lakṣmyaḥ śatru-bhuvaḥ kuca-graha-bhayāveśa-bhrama-
⟨19⟩ l-locanā{⟨⟨|⟩⟩} yenākr̥ṣya bhujena visphurad-asi-jyotiḥ kalāsaṅginā⟨⟨|⟩⟩ kāntā manmathineva kāmita-vidā gāḍhaṁ nipīḍyorasā{|} prāyeṇānya-manuṣya-saṁśraya-kr̥taṁ bhā⊔vaṁ parityājitā|| tenānatonnati-kr̥tā
⟨20⟩ mr̥gayā-gatena dr̥ṣṭvādyam andhaka-bhido bhavanaṁ viśīrṇṇaM svecchā-samunnatam akāri lalāma bhūmeḥ kṣemeśvara-pratitha-nāma śaśāṅka-śubhraM|| ekādaśātirikteṣu ṣaṭsu śātita-vidviṣi| śateṣu śaradāṁ
⟨21⟩ patyau bhuvaḥ śrīśānavarmmaṇi|| yasmin kāle mbu-vāhā nava-gavala-rucaḥ prānta-lagnendra-cāpās tanvanty āśā-vitānaṁ sphurad-uru-taḍitaḥ sāndra-dhīraṁ kvaṇantaḥ| vātāś cāvānti nīpān nava-kusuma-cayānamra-mūrdhno
⟨22⟩ dhunānās tasmin muktāmbu-megha-dyuti bhavanam ado nirmmitaṁ śūlapāṇeḥ|| kumāraśānteḥ putreṇa garggarākaṭa-vāsinā| nr̥pānurāgāt pūrvveyam akāri raviśāntinā|| Utkīrṇṇā mihiravarmmaṇā
Bibliography
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<lg n="1" met="śārdūlavikrīḍita"><!--
Before the beginning of the first verse, Sircar's version has a maṅgala symbol (transcribed as ૧ଁ). There is certainly no such symbol in line 1, but there is something in the left margin between lines 1 and 2; on the rubbing it looks like a punctuation dash (curving down). This may be what Sircar took to be a mangala symbol and he may have been right about it - for the time being I am not including it in the edition. Thaplyal actually prints "siddham", noting that it is "expressed by a symbol" at the beginning of the first line.
-->
<l n="a"><lb n="1"/>lokāviṣkr̥ti-saṁkṣaya-sthiti-kr̥tāṁ yaḥ kāraṇaṁ vedhasāM</l><!--
The halanta M is a small subscript character with line above.
-->
<l n="b">dhvasta-dhvānta-cayāḥ parāstarajaso dhyāyanti yaṁ yoginaḥ|</l><!--
The punctuation character transcribed as a single daṇḍa is a short horizontal dash, curving down at the right. In l1 it seems to occupy no horizontal space, being very close to both the visarga and to the following ya, while the subscript ya of the sya after that comes all the way back to the visarga.
-->
<l n="c">yasyārddha-sthita-yoṣito pi hr̥daye nāsthāyi ceto-bhuvā</l>
<l n="d">bhūtātmā tripurāntakaḥ sa <lb n="2"/>jayati śreyaḥ-prasūtir bhuvaḥ||</l><!--
The punctuation character transcribed as a double daṇḍa is a double daṇḍa.
--></lg>
<lg n="2" met="śārdūlavikrīḍita">
<l n="a">āśoṇāṁ phaṇinaḥ phaṇopala-rucā sai<sic>ṅgh</sic>īṁ vasānaṁ tvacaṁ</l>
<l n="b">śubhrāṁ locana-janmanā kapiśayad bhāsā kapālāvalīM</l><!--
The halanta consonant with its upper line seems to double as punctuation in l2.
-->
<l n="c">tanvīṁ dhvānta-nudaṁ mr̥gākr̥ti-bhr̥to vibhrat kalāṁ maulinā</l>
<l n="d">diśyād andha<lb n="3" break="no"/>ka-vidviṣaḥ sphurad-ahi stheyaḥ padaṁ vo vapuḥ||</l>
</lg>
<lg n="3" met="9-+--=/9-+-="><!--
Sastri classifies the metre of this verse as "gāthā", which Sircar and Thaplyal follow. I know gāthā only as an alternative name for āryā, which this verse isn't. Both halves contain 31 morae, and the only regularity I could find is that they seem to be divided into pādas of 16 and 15 morae, with the first 9 morae of each pāda apparently entirely free, followed by a cadence of . - . . - in the odd pādas and . - . - in the even pādas. There seems to be no caesura between the free and the regulated parts (at least, not in pāda c). The scansion is . . . - - - . - . . - : - - . - - . - . - | - . - - . . . - . . - : . . - . - - . - . - ||
-->
<l n="a">suta-śataṁ lebhe nr̥po śvapatir</l>
<l n="b">vvaivasvatād yad guṇoditaM</l><!--
Though Sastri and Sircar both print an original daṇḍa after guṇoditaM, there is in fact none; the line above the halanta consonant again doubles as punctuation.
-->
<l n="c">tat-prasūtā durita-vr̥tti-rudho</l>
<l n="d">mukharāḥ kṣitīśāḥ kṣatārayaḥ||</l>
</lg>
<lg n="4" met="śārdūlavikrīḍita">
<l n="a">teṣv āpe harivarmmaṇāvani-bhujā bhūtir bhu<lb n="4" break="no"/>vo bhūtaye|</l><!--
At the end of l3, Sastri (and, following him, Sircar and Thaplyal) reads ādau ... °bhujo, in between emending to °varmmaṇo [+']vani. The reading I adopt here was suggested by Agrawal_1986a:37. On the rubbing, āpe is clear and so is ṇā; jā is also quite clear, there is only a small dot above it that must have been taken as the additional mātrā of o by earlier editors. Agrawala's reading is also more sensible in my opinion, in addition to being much more likely from the rubbing.
-->
<l n="b">ruddhāśeśa-digantarāla-yaśasā rugṇāri-sampat-tviṣā|</l>
<l n="c">saṅgrāme hutabhuk-prabhā-kapiśitaṁ vaktraṁ samīkṣyāribhir</l>
<l n="d">yo bhīt<choice><sic>e</sic><corr>ai</corr></choice>ḥ praṇatas tataś ca bhuvane jvālāmukhākhyāṁ gataḥ||</l><!--
The ry ligature in l4 consists of regular r plus subscript ya.
--></lg>
<lg n="5" met="upajāti">
<l n="a">loka-sthitīnāṁ sthitaye sthi<lb n="5" break="no"/>tasya</l>
<l n="b">manor ivācāra-viveka mārgge<add place="below">|</add></l><!--
The punctuation sign at the half-verse in v5 (l5) is added after rgge, below ja.
-->
<l n="c">jagāhire yasya jaganti ramyāḥ</l>
<l n="d">sat-kīrttayaḥ kīrttayitavya-nāmnaḥ||</l>
</lg>
<lg n="6" met="upajāti"><!--
The metre of v6 is actually pure indravajrā (as noted by Sastri and Sircar), but since it follows an upajāti stanza, I classify it as upajāti.
-->
<l n="a">tasmāt payodher iva śīta-raśmir</l>
<l n="b">ādityavarmmā nr̥patir bbabhūva|</l>
<l n="c">varṇṇāśramācāra-vidhi-praṇīte</l>
<l n="d">yaṁ prāpya <lb n="6"/>sāphalyam iyāya dhātā||</l>
</lg>
<lg n="7" met="mālinī">
<l n="a">hutabhuji makha-madhyāsaṅgini dhvānta-nīlaM</l>
<l n="b">viyati pavana-janma-bhrānti-vikṣepa-bhūyaḥ|</l>
<l n="c">mukharayati samantād utpatad-dhūma-jālaM</l>
<l n="d">śikhi-kulam uru-meghā-śaṅki yasya <lb n="7"/>prasaktaM||</l>
</lg>
<lg n="8" met="śārdūlavikrīḍita">
<l n="a">tenāpīśvaravarmmaṇaḥ kṣiti-pateḥ kṣatra-prabhāvāptāye<surplus><add place="below">|</add></surplus></l><!--
The punctuation sign at the end of v8a (l7) also seems to be a later addition, added below (between ye and ja). This, coupled with the halanta Ms at the ends of odd quarters (e.g. v7 above) strongly suggests that the composer or scribe regarded quarter ends (almost) as marked as halfverse-ends. The occasional punctuation signs at the ends of odd quarters above could be simply mistakes, but one inserted subsequently cannot be a mistake.
-->
<l n="b">janmākāri kr̥tātmanaḥ kkratu-gaṇeṣv āhūta-vr̥ttra-dviṣaḥ<add place="below">|</add></l><!--
The punctuation mark after v8b again seems to be a later addition, practically touching the cisarga and squeezed into the small space between the visarga and the next ya, above the subscript ya of syo.
-->
<l n="c">yasyotkhāta-kali-svabhāva<space type="descender"/>-caritasyācāra-mārggaṁ nr̥pā</l>
<l n="d">yatnenāpi yayāti<lb n="8" break="no"/>-tulya-yaśaso nānye nugantuṁ kṣamāḥ||</l>
</lg>
<lg n="9" met="sragdharā">
<l n="a">nītyā śauryaṁ viśālaṁ suhr̥dam akuṭhinenottamecchāṅ kulena|</l><!--
For akuṭhinena° in l8, Sastri offers the emendation akuṭilena; Sircar follows suit. Sastri translates "[qualifying] his friendship by honesty". I'm sure the meaning must be something such, but perhaps there is no need to emend, just suppose this is an idiosyncratic word, probably a the bastard child of kaṭhina and kuṭila. The reading is clear. suhr̥d(a) for sauhārda is surprising but no more so than some other turns of phrase in this verse.
--><!--
Sastri omits the tta of uttama in l8, while Sircar prints it as supplied - but it is most definitely there in the rubbing, so this must be a typo in Sastri and an oversight in Sircar.
--><!--
For °uttamecchāṅ in l8, Sastri offers the tentative emendation °uttamorvvīṁ. Sircar keeps uttamecchāṅ [not even noting that the ṅ should be emended to an anusvāra], and misquotes Sastri as suggesting °uttamurvvīṁ. I am not sure why Sastri brings in urvvīṁ; he translates "[qualifying...] his lofty ambition by his noble descent", so the translation is based on uttameccha.
-->
<l n="b">tyāgaṁ pātreṇa vitta-prabhavam api h<sic>r̥</sic>yā yauvanaṁ saṁyamena</l><!--
hr̥yā in l8 may be an alteration metri causa rather than carelessness.
-->
<l n="c">vācaṁ satyena ceṣṭāṁ śruti-patha-vidhinā praśraye<lb n="9" break="no"/>ṇottama-rddhiM</l>
<l n="d">yo badhna<choice><sic>ṁ</sic><corr>n</corr></choice> naiva khedaṁ vrajati kali-maya-dhvānta-magne pi loke||</l>
</lg>
<lg n="10" met="śārdūlavikrīḍita">
<l n="a">yasyejyāsv aniśaṁ yathā-vidhi-huta-jyotir-jvalaj-janmanā|</l><!--
Both Sastri and Sircar print a space after yathāvidhi in l9. While this is OK as an avyayībhāva adverb, it obviously qualifies huta (and not tate), so it should be construed as in compound.
-->
<l n="b">dhūmen-āñjana-bhaṅga-mecaka-rucā dik-cakkravāle tate|</l>
<l n="c">Ayātā nava<lb n="10" break="no"/>-vāri-bhāra-vinaman-meghāvalī prāvr̥ḍ ity</l><!--
Obscured "caesura" of the glide type at the end of v10c.
-->
<l n="d">unmādoddhata-cetasaḥ śikhi-gaṇā vācalatām āyayuḥ||</l>
</lg>
<lg n="11" met="śārdūlavikrīḍita">
<l n="a">tasmāt sūryya Ivodayādri-śiraso dhātur mmarutvān iva</l>
<l n="b">kṣīrodād iva tarjjitendu-kiraṇaḥ kānta-prabhaḥ kaustubhaḥ</l>
<l n="c"><lb n="11"/>bhūtānām udapadyata sthiti-karaḥ stheṣṭhaṁ mahimnaḥ padaM</l>
<l n="d">rājan rājaka-maṇḍalāmbara-śaśī śrīśānavarmmā nr̥paḥ||</l><!--
I'm not sure about rājan. The reading is clear but I don't see how it can be correct, yet neither Sircar nor Sastri (nor Thaplyal) emends it. Sastri translates "a resplendent moon", but I believe the masculine nominative of rājat- ought to be rājān (or it could be rājad in compound). Probably just a bit of non-standard usage.
--></lg>
<lg n="12" met="śārdūlavikrīḍita">
<l n="a">lokānām upakāriṇāri-kumuda-vyālupta-kānti-śriyā<surplus><add place="below">|</add></surplus></l><!--
As in l7 above, the he punctuation sign at the end of v12a (l11) also seems to be a later addition, added below (between ye and mi).
-->
<l n="b">mitrāsyāmburuhā<choice><sic>g</sic><corr>k</corr></choice>ara-dyuti-kr̥tā bhūri<lb n="12" break="no"/>-pratāpa-tviśā<add place="below">|</add></l>
<l n="c">yenācchādita-sat-pathaṁ kali-yuga-dhvāntāvamagnañ-jagat</l><!--
Note that the end of the third pāda (v12c, l12) is not a halanta consonant; it's in ligature with sū.
-->
<l n="d">sūryeṇeva samudyatā kr̥tam idaṁ bhūyaḥ pravr̥tta-kkriyaM||</l>
</lg>
<lg n="13" met="śārdūlavikrīḍita">
<l n="a">jitvāndhrādhipatiṁ sahasra-gaṇita-tredhā-kṣarad-vāraṇaM</l>
<l n="b">vyāvalgan niyutāti<lb n="13" break="no"/>saṁkhya-turagān bhaṅktvā raṇe sūlikā<unclear>N</unclear></l><!--
Sastri reads śūlikām in l13; Sircar reads sū°, which is what I see in the rubbing. Thaplyal reads ś with Sastri. All emend to °n. The halanta character is small; it could well be M, but it could just as easily be an N so I prefer to read it as such.
-->
<l n="c">kr̥tvā cāyati-m<choice><sic>au</sic><corr>o</corr></choice>cita-sthala-bhuvo gauḍān samudrāśrayān</l><!--
No halanta in 13c (āśrayān/ a is with a na).
--><!--
In l13 Sastri emends cāyatimaucita to cāyatimocita, translating "causing the Gauḍas, living on the seashore, in future to remain within their proper realm". I'm not sure how he reasoned, but evidently he took āyati as "in future" and saw some derivative of ucita here. Sircar also emends to mocita and also hyphenates āyati-mocita. He notes that Īśānavarman here "claims to have driven the Gauḍas out of land for al time to come and to have compelled them to take shelter in the waters of the sea." Sircar discusses the issue at more length in Sircar_1945:69-70n4. Here it seems that he does indeed see āyati as in compound to mocita, to mean something like "given up for the future = permanently". I think I buy it. However, #Majumdar_1944-45:123-124 believes the correct reading should be cāpratimocita, noting that the problematic character differs from other ya-s in the inscription ("the central vertical stroke, instead of joining the base, is turned to the right and connected with the righ hand vertical stroke"), though admitting that it also differs from other pra-s. He interprets this to mean "that the Gauḍas, having failed to redeem or recover their land territory, were forced to remain on the seashore." Bakker_2014:59 and n162 translates "having made the Gauḍas, driven from their territory by (his) might, to take refuge at the ocean" and says translating āyati as "might" follows a suggestion by Alexis Sanderson, based on the Anekārthasaṁgraha of Hemacandra which says āyatiḥ syāt prabhāvottarakālayoḥ.
-->
<l n="d">adhyāsiṣṭa nata-kṣitīśa-caraṇaḥ si<sic>ṅ</sic>hāsanaṁ yo jitī||</l>
</lg>
<lg n="14" met="śārdūlavikrīḍita">
<l n="a" enjamb="yes">prasthāneṣu balārṇṇav-ābhigamana-kṣobha-sphuṭad-bhūtala</l>
<l n="b"><lb n="14" break="no"/>-prodbhūta-sthagitārkka-maṇḍala-rucā dig-vāypinā reṇunā<add place="below">|</add></l>
<l n="c">yasyāmūḍha-dinādi-madhya-viratau loke ndhakārī-kr̥te|</l>
<l n="d">vyaktiṁ nāḍikayaiva yānti jayino yāmās tri-yāmāsv iva||</l>
</lg>
<lg n="15" met="drutavilambita">
<l n="a">praviśatī kali-māruta-ghaṭṭitā</l>
<l n="b"><lb n="15"/>kṣitir alakṣya-rasātala-vāridhau|</l>
<l n="c">guṇa-śatair avabadhya samantataḥ</l>
<l n="d">sphuṭita-naur iva yena balād dh<sic>ri</sic>tā||</l>
</lg>
<lg n="16" met="śārdūlavikrīḍita">
<l n="a">jyāghāta-vraṇa-rūḍhi-karkkaśa-bhujā vyākr̥ṣṭa-śārṅga-cyutāny</l><!--
Obscured "caesura" of the glide type at the end of v16a.
-->
<l n="b">asyāvāpya patattriṇo raṇa-mukhe prāṇān amuñca<lb n="16" break="no"/>n dviṣaḥ<add place="below">|</add></l>
<l n="c">yasmin śāsati ca kṣitiṁ kṣiti-patau jāteva bhūyas trayī|</l>
<l n="d">tena dhvasta-kali-pravr̥tti-timiraḥ śrī-sūryyavarmmājani||</l>
</lg>
<lg n="17" met="śārdūlavikrīḍita">
<l n="a">yo bālendu-sakānti-kr̥tsna-bhuvana-preyo dadhad yauvanaM</l>
<l n="b">śāntaḥ śāstra-vicāraṇā<lb n="17" break="no"/>-hita-manāḥ pāraṅ kalānāṅ gataḥ|</l>
<l n="c">lakṣmī-kīrtti-sarasvatī-prabhr̥tayo yaṁ spardhayevāśritā</l>
<l n="d">loke kāmita-kāmi-bhāva-rasikaḥ kāntā-jano bhūyasā||</l>
</lg>
<lg n="18" met="śārdūlavikrīḍita">
<l n="a">sad-vr̥ttena balāt kaler avanat<choice><sic>i</sic><corr>aṁ</corr></choice> tāvat pravr̥ddhātmano</l><!--
For avanati in l17, Sastri proposes the emendation avanatis or avanatiṁ; Sircar emends to avanataṁ (Thaplyal follows Sircar). This is the only way that makes sense to me, sad-vr̥ttena ... avanatam, decency bowed to Kali.
-->
<l n="b">bāṇai<lb n="18" break="no"/>s tāvad avasthitaṁ smr̥ti-bhuvaḥ kāntā-śarīra-kṣatau|</l>
<l n="c">lakṣmyā tāvad akāṇḍa-bhaṅga-ja-bhayaṁ tyaktam parāpāśrayaM</l>
<l n="d">yāvan nāvirakāri yasya janatā-kāntaṁ vapur vvedhasā||</l>
</lg>
<lg n="19" met="śārdūlavikrīḍita">
<l n="a">lakṣmyaḥ śatru-bhuvaḥ kuca-graha-bhayāveśa-bhrama<lb n="19" break="no"/>l-locanā<surplus><add place="below">|</add></surplus></l>
<l n="b">yenākr̥ṣya bhujena visphurad-asi-jyotiḥ kalāsaṅginā<add place="below">|</add></l>
<l n="c">kāntā manmathineva kāmita-vidā gāḍhaṁ nipīḍyorasā<surplus>| </surplus></l>
<l n="d">prāyeṇānya-manuṣya-saṁśraya-kr̥taṁ bhā<space type="descender"/>vaṁ parityājitā||</l>
</lg>
<lg n="20" met="vasantatilakā">
<l n="a">tenānatonnati-kr̥tā <lb n="20"/>mr̥gayā-gatena</l>
<l n="b">dr̥ṣṭvādyam andhaka-bhido bhavanaṁ viśīrṇṇaM</l>
<l n="c">svecchā-samunnatam akāri lalāma bhūmeḥ</l>
<l n="d">kṣemeśvara-pratitha-nāma śaśāṅka-śubhraM||</l>
</lg>
<lg n="21" met="anuṣṭubh">
<l n="a">ekādaśātirikteṣu</l>
<l n="b">ṣaṭsu śātita-vidviṣi|</l>
<l n="c">śateṣu śaradāṁ <lb n="21"/>patyau</l>
<l n="d">bhuvaḥ śrīśānavarmmaṇi||</l><!--
Sastri remarks that the date might be 589 rather than 611. Sircar only mentions 611 and I also believe the phrasing quite certainly means that: six of hundreds and a leftover of 11.
--></lg>
<lg n="22" met="sragdharā">
<l n="a">yasmin kāle mbu-vāhā nava-gavala-rucaḥ prānta-lagnendra-cāpās</l>
<l n="b">tanvanty āśā-vitānaṁ sphurad-uru-taḍitaḥ sāndra-dhīraṁ kvaṇantaḥ|</l>
<l n="c">vātāś cāvānti nīpān nava-kusuma-cayānamra-mūrdhno <lb n="22"/>dhunānās</l><!--
In l21 Sastri, Sircar and Thaplyal all print vātāś ca vānti, which is unmetrical; the rubbing clearly has cāvānti. This seems to be a typo/misreading inherited by all editors from Sastri.
-->
<l n="d">tasmin muktāmbu-megha-dyuti bhavanam ado nirmmitaṁ śūlapāṇeḥ||</l>
</lg>
<lg n="23" met="anuṣṭubh">
<l n="a">kumāraśānteḥ putreṇa</l>
<l n="b">garggarākaṭa-vāsinā|</l>
<l n="c">nr̥pānurāgāt pūrvveyam</l>
<l n="d">akāri raviśāntinā||</l>
</lg>
<p>Utkīrṇṇā mihiravarmmaṇā<!--
There is no clear punctuation sign or end marker at the end, but there are a couple of dots and lines, some of which may be more than random scratches.
--></p>
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