The Indian Analyst

South Indian Inscriptions







List of Plates

Additions and Corrections



Altekar, A. S

Bhattasali, N. K

Barua, B. M And Chakravarti, Pulin Behari

Chakravarti, S. N

Chhabra, B. CH

Das Gupta

Desai, P. B

Gai, G. S

Garde, M. B

Ghoshal, R. K

Gupte, Y. R

Kedar Nath Sastri

Khare, G. H

Krishnamacharlu, C. R

Konow, Sten

Lakshminarayan Rao, N

Majumdar, R. C

Master, Alfred

Mirashi, V. V

Mirashi, V. V., And Gupte, Y. R

Narasimhaswami, H. K

Nilakanta Sastri And Venkataramayya, M

Panchamukhi, R. S

Pandeya, L. P

Raghavan, V

Ramadas, G

Sircar, Dines Chandra

Somasekhara Sarma

Subrahmanya Aiyar

Vats, Madho Sarup

Venkataramayya, M

Venkatasubba Ayyar

Vaidyanathan, K. S

Vogel, J. Ph

Index.- By M. Venkataramayya

Other South-Indian Inscriptions 

Volume 1

Volume 2

Volume 3

Vol. 4 - 8

Volume 9

Volume 10

Volume 11

Volume 12

Volume 13

Volume 14

Volume 15

Volume 16

Volume 17

Volume 18

Volume 19

Volume 20

Volume 22
Part 1

Volume 22
Part 2

Volume 23

Volume 24

Volume 26

Volume 27





Annual Reports 1935-1944

Annual Reports 1945- 1947

Corpus Inscriptionum Indicarum Volume 2, Part 2

Corpus Inscriptionum Indicarum Volume 7, Part 3

Kalachuri-Chedi Era Part 1

Kalachuri-Chedi Era Part 2

Epigraphica Indica

Epigraphia Indica Volume 3

Indica Volume 4

Epigraphia Indica Volume 6

Epigraphia Indica Volume 7

Epigraphia Indica Volume 8

Epigraphia Indica Volume 27

Epigraphia Indica Volume 29

Epigraphia Indica Volume 30

Epigraphia Indica Volume 31

Epigraphia Indica Volume 32

Paramaras Volume 7, Part 2

Śilāhāras Volume 6, Part 2

Vākāṭakas Volume 5

Early Gupta Inscriptions

Archaeological Links

Archaeological-Survey of India




(1 Plate)


This inscription is engraved on a stone slab (10″X8½″) which was discovered in a private house in Srinagar, Kashmir, and was later presented by Dr. G. W. Leitner to the Central Museum, Lahore, where it is now preserved. It has already been noticed by Dr. J. Ph. Vogel,[1] and briefly described by Rai Bahadur Daya Ram Sahni.[2] The script is Śāradā and the language Sanskrit. It is dated in the year 68, obviously of the Laukika era (corresponding to A.D. 992), in the bright fortnight of the month of Śuchi (Jyēshṭḥa or Āshāḍha) in the reign of queen Diddā of Kashmir. The year falls within her reign as recorded in the Rājataraṅgiṇī and testifies to the correctness of Kalhaṇa’s chronology. The top and bottom portions of the slab are broken and a good deal of the inscription has been lost, both at the beginning and at the end, including the benedictory stanzas, the genealogy of the donor, as well as the dedicatory portion recording the purpose of the epigraph. Due to a lateral fracture in the slab along its left edge, the opening letters of seven lower lines have progressively suffered damage.

The record consists of ten lines comprising three verses, two of which are almost complete while the third is only partly preserved. The average size of the letters is about ½″X⅜″.

As regards orthography, it may be observed that the letters m and s are very much alike except that the vertical vowel stroke in the latter is slightly elongated downwards. Similarly, the difference between v and dh is not very marked except that the bulge in the latter is more pronounced and a little longer. The confounding letters can be made out more with the help of the context than from their forms. In line 3 upadhmānīya has been used for visarga and is superposed on the following letter pu. Generally, the composition is free from ungrammatical forms and mistakes in prosody, save for one or two minor flaws.

The first verse mentions that a certain lady, whose name is not traceable in the text, gave birth to a son, named Dharmāṅka lovely as Madana (lit. bearing the stamp of Madana),[3] and a great benefactor of cows. The second describes Dharmāṅka as a devoted son who gladdened his mother as Kārttikēya, Gaṇapati, Āditya and Kṛishṇa gladdened theirs, by charitable diggings (of wells, tanks, etc.), which made the Lord of gods and the people rejoice. The third verse, though incomplete, is more important as it record the date. It informs that in the bright fortnight of the month of Śuchi, in the year 68 of the Laukika era, corresponding to A.D. 992, in the reign of queen Diddā, he (Dharmāṅka) honoured his mother with utmost devotion (by dedicating some charitable work to perpetuate her memory).

It seems rather queer, that in this inscription, as in another of her reign now preserved in the Sri Pratap Museum, Srinagar,[4] Diddā should have been eulogised by the masculine epithet of rājan[5] (king) instead of rājñī (queen) which was her due. It may be observed in this connection that she was an energetic and powerful queen who ruled over the destinies of Kashmir for nearly half a century. She was the daughter of Siṁharāja of Lohara, and a grand-daughter from maternal


[1]Antiquities of Chamba State, Pt. I, p. 258, Appendix.
[2]Annual Progress Report Archl. Survey, Hindu & Buddhist Monuments, N.C., Lahore, for 1918-19, p. 20, and Appendix C, no. 9.
[3] I take Madanāṅka to be an adjective and not the name of the son which is obviously Dharmāṅka as given in the second verse.
[4] In the inscription preserved in the Sri Pratap Museum, Srinagar, she is styled as Diddā-dēva instead of Diddā-dēvī.
[5] [The Kākatīya queen Rudrāmbā of Warangal was similarly called Rudradēva-Mahārāja in her epigraphs.─ C.R.K.]

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