The Rāmāyana of Vālmīki is said to be the ‘first kāvya’ (poem) in Sanskrit, but the age of its compilation is uncertain. The Junagarh inscription of the Śaka ruler Rudradāman, ad 150, is the first datable Sanskrit poem belonging to the category of praśastis. Praśastis became increasingly common subsequently as a tool of flattery and means of monarchical legitimisation. In time it became normal for every sovereign to have a praśasti composed for himself, so that inscriptions carrying praśastis tended to become more and more numerous. The Harṣacarita of Bāṇa shows how long texts could carry this form of literature, which, in turn, would influence the style and similes of subsequently inscribed praśastis. The Palam Baoli inscription (1,276) shows how a praśasti could now be compiled without the court of the ruler (in this case Sultan Balban) being aware of it. Obviously, praśastis lost their political utility. Although subsequently too praśastis were composed, their legitimising role seems to have been over now. This boded ill for the kāvya form as well.

中文翻译：

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卡维亚项目的兴衰

梵语的Rāmāyana被认为是梵语中的“第一首kāvya”（诗），但其编撰年代尚不确定。Śaka统治者Rudradāman的Junagarh碑文（广告150年）是第一本属于praastastis类别的数据梵文诗歌。随后，作为一种奉承和君主制合法化的工具，普拉亚斯蒂斯变得越来越普遍。随着时间的流逝，每个君主都有为自己撰写的praasti的习惯，因此带有praśastis的铭文趋于越来越多。巴拉的哈拉阿卡利塔（Harṣacarita）展示了文本可以承载多长时间的这种形式的文学形式，而这反过来又会影响后来刻写的praastastis的风格和比喻。帕拉姆宝利碑文（1，276）展示了如何在没有统治者的法院（在本例中为苏丹巴尔班）意识到这一点的情况下编制《真理报》。显然，praastastis失去了政治效用。尽管后来也构成了prašastis，但它们的合法性作用似乎已经结束。这也预示着卡维亚形式的不适。