(Verse 1.) May (Śiva) the destroyer of Love, who is the cause of production, existence and destruction, (but is himself) without cause, fulfil the boundless desiresBy the expression atyantakāmāya, the panegyrist also alludes to the name of the king. of men!

(2.) May he (Śiva) be victorious, who is without illusion and possessed of manifold illu-sion, who is without qualities and endowed with qualities, who is existing by himself and is without superior, who is without lord and the highest lord!

(3.) ŚrīnidhiThis biruda of Atyantakāma occurs also in verse 8. The same was a biruda of his predecessor Narasiṁha; see No. 14. bears on his head the unborn (Śiva),I.e., he is a devotee of Śiva. by the weight of whose great toe Kailāsa together with the ten-faced (Rāvaṇa) sank down into Pātāla.

(4.) May ŚrībharaThis biruda was also borne by Narasiṁha (No. 2), by Atiraṇachaṇḍa (Nos. 21 and 22, verse 4) and by Rājasiṁha of Kāñchī. be victorious for a long time, who bears Bhava (Śiva) in his mind which is filled with devotion, and bears the earth on his armHere and in No. 19, the correct reading would be doṣṇā ca yo bhuvaṁ dhatte, which is found in verse 4 of Nos. 21 and 22. like a coquettish embellishment!

(5.) King Atyantakāma, who has subdued the territories of his foes, is famed (by the name of) Raṇajaya;The same biruda of Atyantakāma occurs in No. 17. It was also borne by Atiraṇachaṇḍa (Nos. 21 and 22, verse 6) and by Rājasiṁha of Kāñchī.—he caused to be made this house of Śaṁbhu (Śiva).

(6.) May he be victorious, who is both sentient and motionless (Sthāṇu),While the trunk of a tree (sthāṇu) is unsentient. who is both undivided and the moon,Who is divided into sixteen kalās. who is both fire and air, who is both terrible (Bhīma) and kind (Śiva), who is both the cause of prosperity (Śaṁkara) and the destroyer of Love!

(7.) May TaruṇāṅkuraTaruṇāṅkura, “the young sprout,” seems to have been a biruda of Atyantakāma. The word aṅkura is a synonym of pallava, “sprout,” from which the Pallavas used to derive their name (see the 8th verse of No. 32, below). be victorious, who is a king of kings, but is not ugly (like Kuvera), who is an emperor, but does not distress people (while Vishṇu is both Chakrabhṛit and Janārdana), who is the lord of protectors, but healthy (while the moon is the lord of stars, but is subject to eclipses)!

(8 and 9.) Just as in a large lake filled with water which is fit for bathing, and covered with various lotus-flowers, handsome Śaṁkara (Śiva) abides on the large head—sprinkled with the water of coronation and covered with bright jewels—of the illustrious Atyantakāma,“Śiva abides on the head of Atyantakāma” means the same as “he bears Śiva on his head” (verse 3), viz., “he is a devotee of Śiva.” who deprives his enemies of their pride, who is a receptacle of wealth, who pos-sesses the charm of Cupid,With the biruda Kāmarāga, which was also borne by his successor Atiraṇachaṇḍa (see Nos. 21 and 22, verse 1), compare the synonyms Madanābhirāma and Kāmalalita (Nos. 6 and 8) and Kāmavilāsa in the Kāñchī inscriptions. The appellation Kāmarājapallaveśvara, which Colonel Branfill attributes to the so-called Gaṇeśa Temple, rests on an erroneous reading in Dr. Burnell's transcript, viz., Kāmarāja for Kāmarāga. and who assiduously worships Hara (Śiva).

(10.) He, desiring to attain the glory of Śaṁkara (Śiva), caused to be made this lofty dwelling of Dhūrjaṭi (Śiva), in order to procure the fulfilment of their desires to his subjects.

(11.) Six times cursed be those, in whose hearts does not dwell Rudra (Śiva), the deli-verer from the walking on the evil path!

The temple of Atyantakāma-Pallaveśvara.