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The Indian Analyst
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North Indian Inscriptions |
INSCRIPTIONS OF THE CHANDELLAS OF JEJAKABHUKTI his overlord the Gurjara-Pratīhāra king, in the latter’s expedition over a region which adjoined to the south of his kingdom.[1] The name of Jayaśakti, who was the elder brother of Vijayaśakti, is omitted in the present record probably for the simple reason that it deals with the line of succession from the latter. We are further told that Vijaya’s son was Rāhila (vv. 21-23) and the latter’s son was Sriharsha whose description is merely poetical, as of some of his predecessors (vv. 24-25). Harsha’s wife was Kañchukā (vv. 29-30) who bore him a son of the name of Yaśōvarman, who was devoted to Brāhmaṇas, excelled Śivi in liberality, powerful, far-famed and highly meritorious (vv. 31-37). We are further told that Yaśōvarman caused to be dug a large tank which was known as Bailva-taḍāga, and also constructed a magnificent temple dedicated to Vaikuṇṭha (Vishṇu) (vv. 38-39), which is evidently the same shrine as referred to in v. 42 in his inscription of V.S. 1011. His wife was Puppā (Pushpā) who bore him a son named Dhaṅga (vv. 40-42). The following five verses describe Dhaṅga in a poetic way and are devoid of any historical interest, though indicating the poet’s skill in composing highly ornamental verses. In these verses Dhaṅga is compared with deities like Kṛishṇa and Nṛisiṁha, telling us that he exercise his complete control over the kings of Kōsala, Kratha, Siṁhala and Kuntala and had put in prison the queens of the lords of Kāñchī, Āndhra, Rāḍhā and Aṅga. This claim cannot be justified from any of the available evidences.
The formal part of the original record commences with verse 48 and states that Dhaṅga constructed a magnificent temple and installed in it a lofty liṅga of emerald, also telling us that it was originally worshipped by Yudhishṭhira on the earth, where it was brought by Arjuna through the favour of Indra who used to pay homage to it (v. 48). It is interesting to note that the way of devising an exceedingly sacred origin and antiquity of the liṅga is much similar to the case of the image of Vaikuṇṭha described in Yaśōvarman’s inscription of V.S. 1011. In the same shrine Dhaṅga also installed another liṅga which was of stone (vv. 49-51) ; he also distributed a large mass of gold (v. 52) and established there pious Brāhmaṇas, honouring them by gifts of wealth, grain, cows and land (vv. 53-54). The next verse of the inscription tells us that Dhaṅga, after he had ruled the whole earth (i.e., his kingdom), and lived upwards of hundred years of age, abandoned his body in the waters (confluence) of the Gaṅgā and the Yamunā, closing his eyes in meditating upon Rudra and muttering holy prayers and thus obtained liberation. This statement makes it evident, as Kielhorn has pointed out, that the death of Dhaṅga must have taken place before V.S. 1059 which is the date of the original inscription and after V.S. 1055 when his Nanyaurā copper-plate was issued.[2] Verse fifty-six of the inscription tells us that this kīrti of the lord was accomplished when Yaśōdhara, the illustrious priest of the royal house was administering justice.[3] The word kīrti (temple) is probably used here with a double entendre, as we so often find in inscriptions ; and it also signifies all the charitable deeds of Dhaṅga which are mentioned here. The prasasti was composed by the illustrious Rāma who was clever in ‘composing pleasing expressions and also was an ocean of knowledge.’ He was the son of Balabhadra and grandson of Nandana who was the foremost among the poets (kavi-chakravartin) and belonged to the Śabara (or Śābara) family of Tarkārika (vv. 57-58). It was written (on the stone) by the Kāyastha Yaśaḥpāla, who was dexterious in padavidyā (grammar), and was engraved by Siṁha who had mastered the art of writing (vv. 59 and 62 respectively). Verse 60 of the record says that the temple of Pramathanātha, i.e., Śiva (where it was engraved) was built by Chhichhā, who was an expert architect.
Here ends the original praśasti adding a sentence in prose, as seen above ; and the
remaining two verses are devoted to express that it was got re-written, in clear letters, by the
[1] We have no clear indication that Vijayaśakti was a feudatory of any Pratīhāra (i.e., Gurjara-Pratīhāra)
king nor do we know any Pratīhāra king leading any expedition to the extreme south. For a different
view and its contradiction, see E. R. K., p. 31, which also denies the suggestion of R. C. Majumdar.
viz., that Vijayaśakti may have helped the Pāla king Dēvapāla in his campaign in the south (H. B., Vol.
I, p. 119, n. 4). | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
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