294 R. Hoernle— The Noivgong Copper-plate. [No. 4, 
(JO.) Again after Palaka, Vijaya and other kings of his line had 
followed in succession, there arose in the land a great king {lit. moon of 
kings), Harjjara by name, who was an affliction to his enemies. 
(11.) Though, in their military vaunting, (other) kings tried to 
exalt themselves by lengthy detraction of his splendour, their crown- 
jewels gained no brilliance, as little as lamp-lights set in the midst of 
the rays of the sun. 
(12.) His son was the excellent Vanamala Deva, who for a long 
time was king in the land, devoted in faith to Bhava {i.e., fiva). He 
was broad in his chest, slender and round in his waist, with a thick-set 
{lit. concealed) neck and club-like arms. 
(13.) His face was never disfigured by anger; he never laughed, 
nor was any low word ever heard from him ; he never spoke anything 
improper, and his disposition was always noble. 
(14.) By him a row of palaces was erected which, though having 
no equal in the world, stood equal {i.e., level) on its ground, though not 
limited in room possessed many rooms, and though gay with general 
ornamentation, was also furnished with true pictures. 46 
(15.) His son was the excellent Jayamala Deva, just as the cool- 
rayed one {i.e., the moon) is (the son) of the great ocean of milk: and 
his glories undeviatingly revolve with a splendour equal to that of 
the radiant {lit., jasmin-like) moon. 
(16.) That excellent king, being also a Vanamala 47 (like his 
father) with lotus-eyes, having observed that his son had finished his 
education and attained adolescence, 
(17.) made over to him the (royal) umbrella, of moon-like 
whiteness, together with the two (royal) cauri (or fly-flaps), and then, 
bravely enduring the rite of (religious suicide through) starvation, 
became absorbed into the light of the Divine Being. 
(18.) Having received the kingdom, that king, the excellent Vira- 
bahu, married (a lady) called Amba, who was equal to himself in 
point of family, beauty and age. 
46 The translation is rather free, as the verse is full of verbal conceits which 
are liardlv translateable. Jagat means both ‘world’ and ‘ground;’ and there are 
three contrasts in a-tula and sa-tula, ‘ without and with equality,’ viqala and krita-qala , 
‘ without and with room,’ vicitra and saccitra , ‘ without and with pictures.’ Vicula 
means both ‘ without room ’ and‘roomy;’ and vicitra, both ‘ without pictures ’ and 
‘ gay with color, etc.’ 
47 Vanamala means ‘ wearing a chaplet of wood flowers ’ and is an epithet of 
Krsna or Yisnu. There seems to be a verbal conceit intonded. Jayamala seems to be 
likened to his father Vanamala, who is also described as a great devotee of Krsna or 
Yisnu. There is moreover another verbal conceit in the juxtaposition of the words raja 
and rdjtva, which is untranslateable, the former meaning ‘ king,’ the latter, ‘ lotus.’ 
