118 Dr. Hoernle —Two Copper-plate Grants of Ratnapala. [No. 1, 
(or troubler of his subjects) ; who, though being a valiant man, walks 
(leisurely) like an elephant: whose figure is such as to outdo Manmatha 
(or the god of love) ; whose profundity such as to put into the shade 
the ocean; whose intelligence 87 such as to be a guarantee of the con¬ 
quest of the world ; whose valour such as to surpass Skanda (or the 
god of war): who is an At-juna in fame, a Bhimasena in war, a Krtanta 
(or god of death) in wrath, a forest-conflagration in destroying his 
plant-like adversaries : 28 who is the moon in the sky of learning, the 
(sweetj breeze of the Malaya mountains in the midst of the jasmin¬ 
like 89 men of good birth, the sun in eclipsing his enemies, the mountain 
of the East 30 in the successful advancement of his friends: this king, 
the JParamegvara , Purama-bkattdraka, MahardjacUiiraja , the illustrious 
Katnapala VArma-deva, who meditates at the feet of the Maharaja- 
dhirdja, the illustrious Brahmapala Varina-deva, may he prosper. 
(Second Plate: reverse; line 52.) With reference to the land 
producing two thousand (measures of) rice, and the fields with the 
clusters of gourds, together with the inferior land of the hamlet of 
. Vamadeva, (the whole) situated on the northern bank (of the Brahma¬ 
putra), within the district of the “ Thirteen Villages,” the king sends his 
greetings and commands to all and several who reside (there): to the 
janardana or ‘ the troubler of men,’ because he excites or agitates them. The king, 
on the contrary, is declared to be a purusottama, but not a janardana. There is, in 
fact, a verbal conceit iuvolved, in every one of the phrases descriptive of the king. 
Thus parameyvara is an epithet of Qiva who is an ascetic and takes no pleasure in 
kama-rupa (or attractive thiugs); the king, on the contrary, though he is a 
parameqvara, or rather because he is paramegvara or ‘ supreme ruler,’ takes pleasure 
in Kama-rupa (his countryj. Again Naraka was himself a Danava, but the king, 
though of Naraka’s race, delights in being an enemy of the Danavas. But the word 
danavari may also be divided into ddna or ‘ gift,’ and vdri or ‘ water,’ i.e ., the water, 
the out-pouring of which is symbolical of the grant of a gift. In that case the 
passage means that the king, though of Naraka’s (i.e., of Danava) race, yet delights 
in giving presents to Brahmans. 
I propose to read dhiryam, because vlryaih recurs immediately in the follow¬ 
ing sentence. V and dh are apt to be confounded in writing. 
58 There is an untranslateable conceit in the word vlrudhi, which may also be 
spelt virudhi. Spelt virudh , the word means ‘ a plant; ’ spelt virudh, it means 
‘ stopping.’ With the latter spelling, the passage would mean that the king is like 
a forest-fire in stopping his enemies. 
59 Sumanas may be any flower, bat especially the sweet-scented Jasminum 
grandijiorum. The Malaya mountains were famous for their breezes laden with the 
sweet scent of their fauna. The king, in the midst of his flower-like aristocracy, 
wafts, as it were, their sweet scent over the country. 
60 There is a verbal conceit in mitrodgama which may also mean ‘ the rising of 
the sun ; ’ that is, what the eastern mountains are to the rising sun, that the king 
is to the advancement of his friends. 
