Translation of an inscription in the Nail-headed character relative to the Jit race, discovered at Ram Chundrapoora, six miles east of Boondee, in digging a well. It was thence conveyed, and deposited by me in the Museum of the Royal Asiatic Society.
To my foe, salutation! This foe of the race of Jit, Cathida [(1)], how shall I describe, who is resplendent by the favour of the round bosom of Roodrani [(2)], and whose ancestor, the warrior Tukhya [(3)], formed the garland on the neck of Mahadeva. Better than this foe on the earth’s surface, there is none; therefore to him I offer salutation. The sparkling gems on the coronets of kings irradiate the nail of his foot.
Of the race of Botena [(4)] Raja T’hot was born; his fame expanded through the universe.
Pure in mind, strong in arm, and beloved by mankind, such was Chandrasen [(5)]. How shall he be described, who broke the strength of his foe, on whom when his sword swims in fight, he appears like a magician. With his subjects he interchanged the merchandise of liberality, of which he reaped the fruits. From him whose history is fair, was born Kritika, the deeds of whose arm were buds of renown, forming a necklace of praise in the eyes of mankind. His queen was dear to him as his own existence—how can she be described? As the flame is inseparable from the fire, so was she from her lord—she was the light issuing from the sun—her name Goon-newasa [(6)], and her actions corresponded with her name. By her he had two sons, like gems set in bracelets, born to please mankind. The eldest was named Sookunda, the younger Deruka. Their fortunes consumed their foes: but their dependents enjoyed happiness. As the flowers of Calp-vricsha are beloved by the gods, so are these brothers by their subjects, granting their requests, and increasing the glory of the race, whence they sprung.—[A useless descriptive stanza left out [(7)].]
Deruka had a son, Kuhla, and his was Dhunika, whose deeds ascended high—who could fathom the intentions of mankind—whose mind was deep as the ocean—whose ever-hungry faulchion expelled from their mountains and forests the Meena tribes, leaving them no refuge in the three wolds, levelling their retreats to the ground. His quiver was filled with crescent-formed arrows—his sword the climber (vela) [(8)], of which pearls are the fruit. With his younger brother Dewaka he reverences gods and Brahmins—and with his own wealth perfumed a sacrifice to the sun [798].
For the much-beloved’s (his wife) pleasure this was undertaken. Now the river of ease, life and death, is crossed over, for this abode will devour the body of the foe, into which the west wind wafts the fragrant perfume from the sandal-covered bosom of Lacshmi [(9)]; while from innumerable lotos the gale from the east comes laden with aroma, the hum of the bees as they hang clustering on the flowers of the padhul is pleasing to the ear.
So long as Soomeru stands on its base of golden sands, so long may this dwelling endure. So long as the wind blows on the koonjeris [(10)], supporters of the globe, while the firmament endures, or while Lacshmi [(11)] causes the palm to be extended, so long may his praise and this edifice be stable. Kuhla [(12)] formed this abode of virtue, and east thereof a temple to Iswara. By Achil, son of the mighty prince Yasooverma [(13)], has its renown been composed in various forms of speech.
[Note 1.]—Qu. if this Jit is from (da, the mark of the genitive case) Cathay? the land of the Cat’hae foes of Alexander, and probably of the Cathi of the Saurashtra peninsula, alike Scythic as the Jit, and probably the same race originally?
[Note 2.]—Roodrani, an epithet of the martial spouse of Harar-Siva, the god of war, whom the Jit in the preceding inscription invokes.
[Note 3.]—Here we have another proof of the Jit being of Takshac race; this at the same time has a mythological reference to the serpent (takhya), which forms the garland of the warlike divinities.