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Ouseley,” which I have before me, I find the name of a Raja Luchmum Deva, who, it would appear, fell in battle with some hill chief he hal gone to attack. The lines which are so much worn, appear to real– “Son of Koomar Raja.” The date of this inscription is 1297, or 199 years earlier, which allowing an average of 22 years to each reign for the nine chiefs intervening, renders it not improbable that the two persons are one and the same, for the titles Pala and Deva, are of the same value; but these are mere suppositions which I offer as hints to other labourers in the same field, with which I must take leave of the

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inscriptions in the Temple of Qomga; it appears that the act was that of the Raja of Deo, at the suggestion of other parties.--M. K.

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*1.—Salutation be to that Hari, whose body is imbued with the ambrosia of Kamalá's glance, and who, bewildered at the sight of the ocean-sprung Lakshmi with her love-beaming eyes, looks not (even) at Devatās and Ashuras. 2.—The city of Umangá flourished on the top of a high mountain. Its houses were crowded with (the images of) mighty (l) gods; and it was ever adorned with the unprecedented virtues of the Soma dynasty. 3.—Here lived the wise king Durdama, of the moral race of the moon. He was a jewel among his rivals. Foremost in the field, he gratified jackals with the heads of his enemies, severed by the arrows of his strong and well-bent (2) bow. 4.—After him came Kumārapāla, who was as powerful as Kārtika. The unstable royalty of his rivals found in his merits a permanent habitation. 5.—After him, like another Kártika, came the mighty Lakshmanapála. IIe made the earth bear the stamp of his power, and freed it from indigence. 6.—Next, like a spotless moon, came Chandrapála, whose appearance caused the wives of his enemies to grieve like Chakravákies. (3) 7.—IIe was succeeded by Nayanapála, who surpassed Kámadeva in beauty. To avoid mourning for an absent lover, a demi-goddess, for. saking divine beings took him for a husband. 8.— * * * Sandhapāla was born. He rendered his strength equal

to that of Indra and the sun, and his majesty destroyed his enemies.

* We have substituted the present English version of the inscription, made by our talented young friend Babi l'nyendralál Mutra, for that in Hindui, turnished by Capt. Rittoe.—Eds.

(1) Lit. “able to support heavy weights,”

(2) Lit. “bent like an armlet.” (3) 13rähminy ducks,


9.—IIis first born, Abhayadeva succeeded him. Wherever he reigned, he made fear take refuge in the family of his enemy, and confidence in that of the good. 10.-Of stainless deed was his son, king Malladeva. IIis excessive vigour shamed many a hero, and his renown surpassed the same of Karna earned by many a victorious expedition. 11.-After him, king Kásirāja, having conquered all the kings of the earth, became invincible. Brahma created in him a culpataru, (4) and never attempted the like again. 12.—He was succeeded by his son Barasimha Deva. Isis feet glowed with the light of the crowned heads that were bent before them in submission, and his deeds were unrivalled. 13.−Next, Bhanudeva was born. IIe held the earth in his hands, and dispelled darkness like the sun. 11. Next flourished the wise king Shomeshwara. IIis heart was given to Shiva, and the might of his arms bereaved the wives of his enemies of rest. 15.-With a view to establish his own reputation and eclipse that of Jamadagni, who destroying even unborn Kshetriyas, gave away the earth to brāhmanas, Shomeshwara the supporter of the world, satisfied the kings of the earth and (yet) gave away whole countries to brāhmanas. 16.—IIis son, king Bhairavendra was a conqueror of his enemies, and a parijita (1) endowed with motion. The rays of his solar majesty dried up the understanding of his foes like water. 17.-Though many a king of untainted merit has appeared in the Soma dynasty, it is king Bhairavendra who has exalted it by his precepts and example. 18.—In charity he is deemed a culpataru, (1) in moral firmness the mountain IIimálaya, in profoundness of thought the ocean; in veracity like Váchaspati; (5) like Kámadeva in beauty, and superior to Vasistha in piety—so reigns the renowned king Bhairavendra. 19.-The most charitable—the only hero on the face of the earth— the destroyer of the vices of the Kaliyuga—the profound moralist—

the Kámadeva-like beautiful—the illustrious—the jewel of his race— Bhairavendra reigns supreme.

(4) A fabulous tree; one granting every thing desired.
(5) A divine sage.

20.-The king Bhairavendra established the images of three gods, Jagannātha, Boa and Subhadrā. 21.—On Moy so third day of the dark lunation in the month of Vaisakha, in the year of Vicramāditya 1496, he established here, by one ritual, the images of Jagannātha, Balaráma and Subhadrā. 22.—He beautificd the face of the earth by establishing images of gods, raising new building...is sinking tanks and wells.-May this genealogy last long and long live (6) the good king Bhairavendra! 23.—Whosoever buildeth a temple to Vishnu, expatiates all sins, even the greatest of all, that of killing bráhmanas; and is translated to heaven. 24.—But whosoever buildeth a temple to Vishnu at a holy place, a place of pilgrimage, a sanctified spot, or an hermitage, acquires three times as much fruition. 25.—Building a temple to Vishnu on a hill secures a hundred times as much good, and on a high peak, a thousand. 26.-As long as a brick built temple of Vishnu lasts so long do the builder thereof and his family live in the heaven of Vishnu. 27.—Whosoever buildeth a temple to IIari translates five thousall of his generatio), post and to come to the heaven of Vishnu. 28–On Wednesday, the third day of the dark lunation of Vaishi. kha, in the year of Vicramáditya 1496, Janárdana, who owed his great mess to Bhairavendra and was acquainted with the Vedas, officiated in the establishment of Hari. Prashnotaramálá, or Catechetical Dialogue of Sook.—Translated by J. CHRISTIAN, Esq., of Monghyr.

The reason for my translating this Catechism is, its preservation. There is nothing uncommon in it which would entitle it to regard. I contains (as almost all the writings of the II indoos do) a mixture ol mystic theology, and practical morality. It appears to be a work of modern date. Although ascribed to Sook, who was the son of the famous Byås, it is not sectarial, as reverence and worship in it * enjoined to the three hypostasis of the IIindoo trinity. The style of this little tract is uncommonly laconic. The date when it was com]" ed is not known. It was given to me by Luchhminath, (a famo"

(6) Lit. “a thousand years.”

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