On this ground of birth the child was _called_ Mûrdhyaya, and Mândhâtar or Mûrdhatar when both names are joined together. It was the Kasymir poet Ks_yemendra who gave Foucher this missing link to explain the sculptures. On the two first relievoes we see the distribution of presents done in the name of the king that he might get a child. On the third sculpture the king is departing. On the fourth we see Upasyada dismounting, and the sacrificial vase he is going to drink from. 5 shows us the child got by this. 6 and 7 refer to the horoscope of the future _tyakravartin_ or suzerain of the world, and the astrologer’s reward. On 8 the young prince bids his father farewell in order to travel about the country. On 9 he is informed of his father’s death, and his succession to the throne. 10. Between the young prince and two risyis floating in the air, recognisable by their large tuft of hair and their rosaries, we see some broken winged birds sitting on the ground. The curse of one of the 500 risyis, living in a neighbouring wood, broke their wings. The king, indignant at such cruelty, denies the risyis every right for staying on his territory. 11. On his further journey Mândhâtar forms a plan to cause a rain of corn so as not to oblige his people to work any longer. 12. Cotton shall be cultivated no more, neither spinned nor weaved, and now ready clothes are falling down out of the clouds. 13. Taking offence at the fact they ascribe the merit of all these wonders to themselves, the king now produces a seven days’ rain of gold which fell within the walls of his palace, and with the exception of the king himself and his ministers we only see women gather the treasures falling down out of vases hidden in the clouds. 14. Mândhâtar marches out to conquer the world. The feet of none stir the earth. 15. A _yaksha_ shows the king the way as how to make new conquests. The sculptor represented this yaksha as a brahmin-minister. 16. The guide brings the king to his pinnacle of glory. Two kings having a striking resemblance to each other, throne in a palace on seats which are equally high. One of them is Syakra, the Indra of deities, and on Mândhâtar’s unuttered wishes he ceded to him half his territory. Only by his non-blinking the god is to be distinguished from the man-king, and it goes without saying that the sculptor was not able to show this. 17. Deities fighting _asuras_ (devils). With the assistance of their human ally the deities gain the victory over them. 18, 19, and 20 don’t exactly correspond to the text which teaches us that Mândhâtar asked his ministers who got the day.