Inscription incised on a dark stone stele found standing just inside the western gate of the Paśupati temple. Saṃvat 157.

CXLII Paśupati Stele of Jayadeva II
Regmi, D. R. Inscriptions of Ancient Nepal. Vol. 2. New Delhi: Abhinav Publ, 1983: 90-96.

He is the three eyed one, the three Vedas are his imperishable essence, he remains the same in the three (divisions of) time, he is the same in the three conditions (of walking, sleep, and dream), he is the protector of the three worlds, he is the primary cause of the three Yugas, he is fully praised by the three deities (Brahmā, Viṣṇu and Rudra) and others, because in him lie the three fetters (goodness, passion and vice); his head is bathed by the three streams (Gaṅgāand two others), himself unconquered as he conquered (the demon) Tripura, through him the three objects (of human life, merit, wealth and pleasure) are accessible. He wields the mighty (tall) trident, he who is worshipped by the Lord of the thrice ten (30) Gods, Indra, and others, let the trident become the destroyer of our enemies!

May the particles (of dust) from Paśupati’s feet protect you, which sanctify the town of Laṅkā, because they are firmly attached to the multitude of glittering crest jewels, fastened to the top of Rāvaṇa’srow of heads … and which form a garland on famed Vāṇāsura’s head.

From Sūrya, the great grandson of Brahmā, was born divine Manu, from him sprang the world conqueror Ikṣvāku, from him king Vikukṣi. A king, Kakuṣṭha by name, was born from him; this Kakuṣṭha was known in the world as Pṛthuwho with his mighty hand overran the universe, his son was Viśvagaśva, who by his strong arms embraced corners of the earth.

Twenty-eight (other) kings passed by in order, one by one, then Sagara was born, the Lord of the earth and ocean. His son was king Asamañjasa, from him descended Amśumān. That best of princes begot an illustrious king, called Dilīpa.

From him Bhagīratha, a famous lord of men, drew his origin. Then Raghu was born … From Raghu, Aja was born, and from him Daśaratha, who rode on a lofty chariot. After eight other kings, their sons and grandsons had passed, the illustrious Licchavi was born.

Like a mark on the forehead of the globe, trusted by his people, belonging to the famous and great solar dynasty, enjoying great influence and worthy of respect even by great Gods, he bears the pure name Licchavi, giving rise to a new dynasty, white like the beautiful moon, and similar to Gaṅgā’sflood, majestic in appearance and charming.

Twelve kings following after Licchaviare passed over; then an illustrious holy prince, called Supuṣpa, was born like the God of Love, who has a flower of his arrow. Then twenty three kings succeeded him; and another famous king, called illustrious Jayadeva, arose.

After victorious Jayadeva eleven kings passed and then one more. After him came the best of kings, a follower ofSugata’s (Lord Buddha) doctrine, known as illustrious Vṛṣadeva. From him was born Śankaradeva, from him also Dharmadeva sprang. Then his son, the illustrious Mānadeva, became king, and after him his son who is known as Mahīdeva.

From him descended Vasantadeva, dear to the people like the spring (Vasanta season) who finished the wars with his enemies, and was respected by his subdued feudal chiefs.

Afterwards came the thirteenth ruler, king Udayadeva, and then from him Narendradeva, who was prosperous because of honour, and whose footstool covered with the dust from the row of diadems worn by numerous prostrated kings.

Honoured by men, as if he was the husband of the earth, he who gave honestly earned wealth in charity, possessed great riches, conquered his numerous enemies, gladdened his relatives, protected his subjects, greatly relieved the sufferings of pious men depending on him, and spoke truth. Then came Śivadeva who supported the earth.

This prince respectfully took illustrious Vatsadevī to be his queen, as if she were fortune, the daughter of illustrious Bhogavarmā, who was the crest jewel of the illustrious Varmans (Śrī Varmmacūḍāmaṇi) of the Maukhari race, and who by his glory put to shame (all) hostile kings, she who was also the granddaughter (daughter’s daughter) of the great Ādityasena the illustrious lord of Māgadha.

From this king was born the subduer of his enemies and the son of the illustrious Vatsadevī, the illustrious king Jayadeva, unvanquished by foes. Leading a life of renunciation, his only riches is honour, and with large eyes, an ocean of politeness, he is protector of poets, and learned and virtuous men. His legs and chest are strong and broad.

That king wedded, as if she were Goddess of fortune and of the earth, queen Rājyamatī, possessed of virtues befitting her race, the noble descendant of Bhagadatta’s royal line and daughter of Śrī Harṣadeva who crushed the heads of hostile kings of Gauda, Odra, Kalinga, Kośala and other lands, with the club-like tusks of his excited elephants.

He equipped with the splendours of body, in beauty, surpassing Cupid, worshipped by females adorned with beautiful girdles, and giving his mind to the duty of protecting his beautiful kingdom, shows himself the character of a universal emperor. He holds a large kingdom, where the subjects are freed from troubles and pain, conquered by the spreading flames rising from the offer of an oblation with clarified butter made by Brāhmaṇas, who have received great happiness (from him), and which has been extended in consequence of the support of his arm, and his rule over this kingdom goes without any risks, and by reason of his heroism he has received a second name Paracakrākama (desirous of possessing the kingdoms of his enemies).

That prince named Jayadeva is descended from a pure and great race, has obtained greatness and acquired a large store of spiritual merit.

“Has a new lotus risen from the nether regions in order to highly honour with its incomparable eight petals come from the navel of Viṣṇu or the image of deity of the eight bodies (Śiva)? Is it because it mistook him for four faced Brahmā that it went to become his seat or it is spread out as if it is a meeting ground of a symbol of the divine procreative energy as both the varieties of white lotus seem to meet here.

“Have the ashes (covering) Paśupati’s (body) been scattered, while he violently danced on his feet according to his heart’s desire? Or has a new autumn returned imparting brilliance to the rays of the moon on Śiva’s crest bearing the moon? Or have the glittering masses of snow, leaving Kailāsa mountain, collected here out of devotion (to Śiva)? Or has a flood of Amṛta (nectar) lovingly come from the milk ocean out of affection for its kindred, the poison, on Śiva’s throat.

(The above verse is) the king’s (own composition). “Is it the white like moon-light shining with lustre, brilliant with splendours, the heads of the Śeṣa, who dwells in the farthest recesses of the nether world, and has come prepared to worship divine Śiva here? Or as the lord has gone to the depth of Rasātala far down the waves of the milk ocean have come up happily to bathe in milk the Lord by virtue of his grace?

“Or is it the full blown lotus once held for play by the hand of Lakṣmī, who with the permission of Viṣṇu, enjoying his ease in Pātāla on the couch formed by the king of serpents, and with his permission, Lakṣmī herself, hastening devoutly to worship the conqueror of Tripura?” Thus uttering various interesting arguments the young wives of the Siddhas now given to illogical thinking, who were highly enamoured of the lotus, a pleasant object of their guess, say ‘who knows this?’

“Forsooth this is not a hollow stalk of lotus composed of reeds; I am made of silver by the king. How, oh men, can the two lotuses of Śrīand of Brahmā, which though possessing a fresh brilliance look like me? Or all over the broad earth not one (flower) like me is found, neither in the delighted hearts of men, nor in (lake) Mānasa; neither the brilliant sun, nor the day nor the lake produces any difference in me.”

Thus the filament of lotus spoke laughing as if it were proud of its beauty, showing in derision its gold like shape, as red as vermilion and comparable to a row of bright teeth. It looked as if one lotus was throwing a challenge with pride to another in this world of living beings.

This pedestal on which the deity rest, golden like Mount Meru, abode of gods, was surrounded by the multitude of mountains, covered by snow, looks so beautiful, the king himself caused this, an exceedingly resplendent silver lotus with wide open most brilliant petals, to be made for the worship of Paśupati.

The King’s own composition

“That most worshipful Sthānu, whom Brahmā, possessed of manifest glorious majesty, lauds with his four mouths, whom six faced (Kumāra), bowing at his feet, praises with his six mouths, whom ten headed (Rāvaṇa) even glorified by hymns from his ten tongues, whom Vāsuki with glittering necks serves devoutly, singing his praise with a thousand tongues, by reputation, he, the Supreme Lord, wears the sky as his garment, he pervades (the universe) and (still is) exceedingly small; though he knew it, he is the destroyer (of the world) as he is Śankara; though he is one, he possesses eight bodies; and he is revered by gods and demons as teacher, he dances without a sense of shame, although he has contradictory qualities, he, the most respectable, is seated here.”

King’s own composition

“The merit I obtained from Paśupatifor having caused to be made in honour of that Lord of the Pramathas, this great, beautiful, brilliant silver lotus, which resembles the lotus forming Brahmā’sseat, and far wide extends its expanding petals, and dedicating the same with devotion for the worship of the Lord I have passed on to my mother with complete satisfaction.”

King’s own composition

“Is this a lotus from Gaṅgā’s stream, which was growing in the water on Śambhu’shead? Or (is it) a lotus seated on the head of Śambhu, with water lotus of the river Mandākinī that has been detached from the heaven and desiring to see the new water, but obtained the lotus? Or is it a beautiful lovely row of air carriers of the blessed gods? Or is it the lotus descended from the hand of compassionate Lokeśvara (i.e. Avalokiteśvara)?”

King’s own composition

“Is this the source of the descending heavenly Gaṅgā, beautiful on account of its restless waves? Or is it the lotus from which Brahmā sprang, come to see the better variety of earthly lotuses? Or has the pure moon resting on Śiva’sforehead approached this spot?” Such doubts arose in the minds of the people, when they gazed at it with wondering widely opened eyes.

This precious silver lotus, placed over Hara’s Liṅga, together with lotuses which on all sides surround it to do it honour, has been dedicated by illustrious Vatsadevī, the mother of the king.

There is the merit clear as the moon light, which her son gave to her and she also obtained it performing Padmapūjā, offering silver lotus to the Lord, illustrious Vatsadevī, who is pure in thought as becomes her race, has presented to her husband, the deceased king, for his welfare.

What man of noble race would shamelessly praise his own virtues? Though the king is a true poet, he has not composed the verses in honour of his own race. With the exception of five verses, which the clever prince himself composed right well, Buddhakīrti, out of affection for the king, wrote the rest.

May the king who is able to ensure security and welfare, who takes care of his relatives, who is surrounded by loving sons, wives and servants, and who has obtained greatness, long life, good health and is ruling joyfully the country where the subjects are rich according to their desire, and loyal, protect the earth.

On the ninth day of the bright half of Kārtika, Samvat 157.

Other versions
Bühler, Johann Georg, and Bhagavānlāla Indrāji. 1885. Twenty-three Inscriptions from Nepâl: collected at the expense of H.H. the Navâb of Junâgadh; edited under the patronage of the Government of Bombay. Bombay: Printed at the Education Society's Press; pp. 19-21.