1892.] 
W. Hoey —Set Mahet. 
63 
The fifth 15 of these six sons of theirs who resembles u the five- 
arrowed ” (Kama), and who is the cause of no small fame, who is cele¬ 
brated for his learning and intellectual power, is named Vidyadhara 
(wisdom-possessor), an apposite name. 
His mind, of mighty grasp and perfect taste, devoted to the feet of 
Girisa, Bharati forsaketh not, even as the swan forsaketh not the broad 
Manas lake, reposing with its vast store of water at the feet of the Lord 
of Mountains (Himalaya). 16 
Illusive are the sweetness of honey, the nectar of the cool-beamed 
moon with its mirth-producing property (lit. efficiency), the deep¬ 
ness of ocean’s store, and the height of mountain-peaks. A truce to 
such ! Each and every quality-endowed hath been dwarfed by the 
qualities of him [Vidyadhara] who is the hill for each meritorious qua¬ 
lity to ascend, and the one fountain of the full-bodied, sparkling nectar 
of a goodly life. 
Him, versed in the mysteries of elephant lore, and dauntless driver 
of the pleasant yoke of elephants, the monarch Madana, the forehead- 
gem of kings, by gifts, honours, and the like sought to win. 
The wealth amassed by him (Vidyadhara), who raised his fame on 
high by building shrines for the gods, a wealth that relieved the poor 
and filled the bellies of those gratified by the nourishment of life, was 
more than enough for the crowd of twice-born whom he maintained. 
He, who had assumed a human form for the deliverance of the 
whole range of sentient beings, was, so to speak, a second Bodhisatva, 
such as never before had been. 
By him, who, illuminated by the light of the knowledge of Atman, 
reflecting often in his mind, which had risen free from the asryas 17 of 
15 Here a play on words comes in, the fifth son being compared to the five- 
arrowed god, Kama. 
18 This sloka is remarkable for its conceits which lie in the double significance 
of the words : rasa, abhivyapi, girisa, and manasa, in comparing Bharati’s love for 
Vidhyadhara’s mind with the swan’s love of the Manasa lake. There is also one 
additional point given by the mention of the swan, as it is Sarasvati’s (i. e. Bharati’s) 
vahana. The sloka is of immense importance as it gives the date of the inscrip¬ 
tion. 
Rasa is a symbol for six, giri for seven (cf. naga) and isa for eleven. Rasadhikam 
girisacharanasritam (sc. Samvatsaram) ; ‘ the Samvat year resting on the base giri- 
‘ isa with ras added.’ This gives 117 with 6 added afterwards, i. e., 1176. The 
order of the symbolic words used here fulfils the conditions of the rule ankanam 
vamato gatih, i. e., ‘ numerical symbols are counted backwards.’ The first symbol 
rasa (six) is read last, isa (eleven) first, and giri (seven) between them. 
17 The asryas are organs of sense as the entrance of evil according to Buddhists 
and the evils are the various passions aroused by the perceptions of sense. 
