330 F. S. Growse —A Metrical Version of the Prithirdj JRdsau. [No. 4, 
I. 5TCW I 
II 
7R3R Prefer T^r ^ ^TTO f%T%^ I 
f*K wjr sffa ^ ^rc^nre ii ^ ii 
I. Bowing low before my master, I the queen of speech entreat, 
And the world-supporting serpent and great Vishnu’s holy feet. 
Then the perfect, sin-consuming god of gods that awful power, 
Life of man and life of nature, I the poet Chand adore. 
Thus after due mention of his Guru, the poet addresses his invocation 
to Sarasvati, Sesli-nag, Vishnu, and Mahadeva, the first of these four divi¬ 
nities being clearly indicated by her title of Vani. Half of the second line 
is difficult, but if translated literally, would I believe stand thus, “ The 
supporter of the weight of creation, that is, of the world,” meaning Sesh- 
nag. It can scarcely be doubted that sishtam is a corruption of srishtam , 
‘ created,’ not of sreshtham , ‘ the best’ or ‘ highest;’ for the substitution of 
i for ri is quite according to rule, as in sidla, 1 II. a jackal’ for srigdla , but I know 
no instance of the substitution of i for re or t for th. In the third line, 
the words tama-guna is indicate Mahadeva, who is lord not 1 of vice and of 
virtue,’ but of the quality (gun) of darkness ( tama ). In siddhi-srayam the 
first part of the compound may mean ‘ success,’ or may allude to the eight 
Siddhis, Rasollasa, Tripti, Samya, Tulyata, Visoka, &c., the constituents of 
perfection ; and adopting the latter view I translate by ‘ perfect.’ In 
the fourth line, I have corrected the unmeaning word Ghandana-mayam by 
the simple process of division into Glianda namayam , ‘ I Chand reverence.’ 
In the first half of the line, acliara should probably be read for cliara ; for 
certainly the intention is to represent the god as the life both of sentient 
and insentient creation. 
II. I 
STSR ^ II 
C\ 
I. The prose translation : 
“ First reverently bowing, bowing, the poet adores the feet of the Gurus. Taking 
refuge at the feet of the highest, the afforder of support, the husband of the opulent 
Lachhi j who stands the lord of vice and of virtue, consuming the wicked, the lord 
of heaven, blessing with success; who is as sandal-wood to the life of living beings 
moving on the earth, lord of all, bestower of blessings.” 
II. The prose translation : 
“ First the very auspicious root is to be celebrated. Irrigated with the water of 
the truth of tradition, religion like a fair tree with one trunk sprung up, with thrice 
six branches rejoicing the three worlds. Leaves of various colours , leaves like mouths 
there were. Colour of flowers and weight of fruit it had, speech unfailing, princely , 
rejoicing with fragrance the sight and touch, dsan tree of hope to the parrot-like poet.” 
