|
The Indian Analyst
|
|
South Indian Inscriptions |
EPIGRAPHIA INDICA in the Liṅgarāja temple). Karaṅka means a small pot usually made of the cocoanut-shell and is often used in measuring liquids. It appears that the said perpetual lamp was placed in a structure constructed in the Liṅgarāja temple compound by the Gaṅga monarch Chōḍagaṅgaka (Anantavarman Chōḍagaṅga). Line 7 contains the name of a Dēvakarmin (possibly meaning ‘a priest’) beginning with Śrī-Rāma ; but whether this person was the donor of the grant referred to above cannot be· determined with certainty, although this may not be impossible. The name Gautama occurs in a damaged passage in line 8. Whether, however, this is the name of a person or that of the donee’s gōtra is uncertain. An interesting epithet of the Gaṅga king Chōḍagaṅga occurring in line 4 calls him Śiva-pūjā-vidhān-aika-hṛidaya. We have seen elsewhere[1] how Anantavarman Chōḍagaṅga was, like his ancestors, a staunch Śaiva in the early years of his reign, how after his conquest of Utkala about the beginning of the twelfth century he called himself both a Śaiva and a Vaishṇava for sometime, and how in the later years of his reign he dropped the claim to have been a Śaiva and called himself only a Vaishṇava. The Gaṅga king is known to have been gradually inclining towards the worship of Vishṇu (in the form of the god Purushōttama-Jagannātha of Purī) before Śaka 1036 (1114-15 A.C.), the date of the record under review. One of the two sets of his Korni plates,[2] dated Śaka 1034 (1112 A. C.), refers to his conquest of Utkala and mentions him as both parama-Māhēśvara and parama-Vaishṇava. Inscription No. 2 records the grant of a perpetual lamp in favour of the god Kīrttivāsas (Kṛittivāsas) by a person named Vīrāṇḍi who was the son of Māṅgāṇḍi, resident of Āllataḍāgrāma in the Kaliṅga vishaya (district). For making provision for the said perpetual lamp, the donor, who seems to have been a resident of the Brāhmaṇa khaṇḍa (habitation) in a locality called Tōrannirākura within the Kalamvōra vishaya, granted five māḍhas of gold with the cognizance of the following persons : (1) Sāmu Kavirāja (probably ‘a physician’), (2) Kākva, (3) Maṇḍalika, (4) Dēvadhara, (5) Kēśava, (6) Piṇvāmī, (7) Āditya and (8) Sulabhakara.
Inscription No. 1, which is fragmentary, does not contain any geographical name in its extant portion. But line 6 of the record begins with the letters sa-pāṭakē, although the beginning of the name of this locality is lost at the end of the previous line of the inscription. Inscription No. 2 mentions the following geographical names : (1) Kaliṅga vishaya, (2) Āllataḍāgrāma in Kaliṅga vishaya, (3) Kalamvōra vishaya, and (4) Tōrannirākura in the Kalamvōra vishaya. Of this, the district called Kaliṅga vishaya seems to have been the region round the city of Kaliṅganagara (modern Mukhalingam near Śrīkākakuḷam) which was the capital of Anantavarman Chōḍagaṅga. Kalamvōra vishaya is mentioned in another Bhubaneswar (Liṅgarāja temple) inscription of the time of Chōḍagaṅga’s son Rāghava.[3] TEXT[4] Inscription No. 1 ; Śaka 1036, Regnal Year 37 1 Siddham[5] Samvat[6] 37 Śākāvdē(bdē) ṛitu-rāma-kh-ēndu-gaṇi[tē]. . . . 2 śṛiṅgāra-śaurya-śālinā saṁpūrṇṇa-śara-śasadhara[7]-kara-nikara-vika[sa] . . . 3 prava(ba)la-mahīpāla-pa[ksha]-dvaya-gīyamāna-vṛi(bṛi)[ha] . . . . ___________________________________________________
[1] Above, Vol. XXIX, pp. 139-40.
| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| > |
|
>
|
