The Indian Analyst

South Indian Inscriptions







List of Plates

Additions and Corrections



A. S. Altekar

P. Banerjee

Late Dr. N. K. Bhattasali

Late Dr. N. P. Chakravarti

B. CH. Chhabra

A. H. Dani

P. B. Desai

M. G. Dikshit

R. N. Gurav

S. L. Katare

V. V., Mirashi

K. V. Subrahmanya Aiyar

R. Subrahmanyam

T. N. Subramaniam and K. A. Nilakanta Sastri

M. Venkataramayya

Akshaya Keerty Vyas

D. C. Sircar

H. K. Narasimhaswami

Sant Lal Katare



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



the family as against Bāpā of later inscriptions, and this is supported by other older records like the Āṭapura inscription[1] of Śaktikumāra of V. S. 1034 (977 A. C.) and Kadmāl plates of Guhila Vijayasiṁha, which are being published in this journal. From verse 3 begins the genealogical account proper, which, though brief covering only three generations, is important inasmuch as it gives a correct succession of the three princes Vairisiṁha, Vijayasiṁha and Arisiṁha, amidst whom there now remains no room for any interpolation. We know from verse 147[2] of the third slab of the Kumbhalgarh inscription of V. S. 1517 (1460 A. C.) that Vijayasiṁha’s son and successor was Vairasiṁha (i.e., Vairisiṁha), and it was after him that Arasiṁha (i.e., Arisiṁha) appeared. But the epigraph on hand, dealing as it does with only three generations, appears to represent the correct genealogy of the dynasty during that period. Moreover, the author of the Kumbhalgarh inscription, who did not even know the name of Vijayasiṁha whom he mentions only in vague terms as narēndra, is presumably liable to make a mistake regarding his successor. This is how the name Vairasiṁha, falling between Vijayasiṁha (the narēndra) and Arasiṁha in that record, now appears to be an unauthentic interpolation.

No information of any historical value is to be found in the description of the three successive rulers mentioned in this epigraph. Vairisiṁha, the first on the list here, is described in verses 3-4. Then comes Vijayasiṁha, his son, whose account also covers two stanzas (verses 5-6). Unfortunately, portions, of the slab containing these two verses are damaged, so that satisfactory comprehension of their original import has now become impossible. Verse 6, however, aims at describing him at war with a multitude of other powerful princes, wherein he proved himself irresistible ; but the manner of the description is more poetic than historical, and it is difficult to ascertain as to which historical event the author here intends to refer to. Similarly verses 7-8 make mention of Arisiṁha, son of Vijayasiṁha, whose martial and other qualities have likewise been described in a general way. Verse 9 proclaims him as the ruling prince of Mēdapāṭa, i.e. Mewār, at the time of the record.

Then, in verses 10-11, follows the description of Śiva incarnating himself on the earth at Kāyāvarōhaṇa in Bhṛigukachchha (Broach District of Gujarāt). This incarnation evidently refers to Lakulīśa, who was the founder of the Pāśupata doctrine of Śaivism, and temples dedicated to whom have been discovered in various places. His monastic order was upheld after him by his worthy disciples, Kuśika and others, who were initiated into the Pāśupata philosophy by Lakulīśa himself (verse 12). Thereafter the monastic succession passed to many a similar sage, who led a pious and austere life (verses 13-15). Verses 16-22 give a list of teachers succeeding one after the other. It contains six such names with Khaṇḍēśvara at the top, who is said to have been the head preceptor (guru).[3] He was succeeded by Janakarāśi, Trilōchanarāśi, Vasantarāśī, Valkala and Śivabhakti. Śivabhakti was the senior disciple of Valkala. All these were saints of extra-ordinary philosophical and spiritual attainments. Verse 23 records the object of the inscription, which is the construction of a temple of Śiva jointly by Valkala and his seniormost pupil Śivabhakti. This structure seems to be the bigger Śiva temple on the site, now popularly known as the shrine of Vāmēśvara, situated opposite the smaller shrine dedicated to Kārttikasvāmin, to which the slabs containing the inscription now belong. In verse 24, long life for the Śiva temple has been prayed for.

The installation of the god Śiva and the consecration of the temple took place on Sunday, the ninth day of the dark half of the month of Jyēshtha in the Vikrama year 1173. This date corresponds of Sunday, the 7th May, 1116 A. C., taking the Indian month to be pūrṇimānta. Navamī commenced on that day at ·12.


[1] Indian Antiquary, Vol. XXXIX, p. 191.
[2] Above, Vol. XXIV, pp. 311 and 325.
[3] [The verse seems to say that the Śaiva teachers belonged to a sect called Guṇakhaṇḍēśvara.─D. C. S.]

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