The Indian Analyst
 

North Indian Inscriptions

 

 

Contents

Introduction

Contents

List of Plates

Additions And Corrections

Images

Miscellaneous Inscriptions

Texts And Translations

Inscriptions of The Kalachuris of Sarayupara

Inscriptions of The Kalachuris of Ratanpur

Inscriptions of The Kalachuris of Raipur

Additional Inscriptions

Appendix

Supplementary Inscriptions

Index

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

Tiruvarur

Darasuram

Konerirajapuram

Tanjavur

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

Epigraphia
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

Pudukkottai

INSCRIPTIONS OF THE KALACHURIS OF SARAYUPARA

and except for the opening obeisance to Rudra and Buddha, the preserved portion is wholly in verse. The number of verses wholly or partially preserved is thirty. As regards orthography we may note that b is everywhere written as v ; h is replaced by gh in Naghuṁsha-, 1.9 and the anusvāra wrongly substituted by ṅ in voṅśa and vaṅśē, II . 10, 11 and 12, by m in samvidhāy, 1.5 and by n in rājahans=īva, 1.19.

The inscription opens with five invocatory verses, the first two of which are in honour of Śiva,¹ probably because the king who put up the inscription was a devotee of that deity. The third verse is in praise of the Buddhist goddess Tārā, while the next two invoke the blessings of the Buddha. With verse 6 begins the description of the pedigree of the ruling king. The first seven verses (6-12) describe his mythical ancestors. The god, who is the cause of the creation, preservation and destruction of the universe, first created Brahmā, who himself produced the seven Prajāpatis. One of them Atri, after performing very severe penance called anuttara2, brought forth the moon. His son was Budha who married Ilā. Their son was Purūravas with whom the heavenly damsel Urvaśī enjoyed pleasures for a long time. The genealogy is then carried on through Āyu, Nahusha, Yayāti, Yadu, Sahasrada and Haihaya to Kārtavīrya. The historical portion begins in verse 13 with the mention of the Kalachuri family, to which the reigning king belonged. The first historical person of that family mentioned in the present record is Śaṅkaragaṇa who is said to have pleased Śiva and obtained from him his own symbol. This was probably the emblem of the bull which figures on the seal of Sōḍhadēva³ who probably belonged to a collateral branch of the same family. His son was Nannarāja, who, again, had a son named Lakshmaṇa (I). This last-mentioned prince is described in verse 17 as having established himself in the mountainous country called Śaivaya, which was the place of residence of the mythical king Śibi, the son of Uśīnara. From him was born Śivarāja (I). The latter's son was Bhīmaṭa (I), who again had a son named Lakshmaṇarāja (II). We are told that the title Rājaputra befitted this prince more appropriately than hundreds of others. Lakshmaṇarāja (II) son was Śivarāja (II). The latter's son was described in verse 22, but his name is now lost. His wife was named Bhūdā. Next is mentioned Lakshmaṇarāja (III) who was probably a son of Bhūdā. He married a lady named Kāñchanā whose father's name, which occurred at the beginning of line 21, is now illegible. Their son was Bhīmaṭa (II). The mutilation of the last three lines makes it difficult to say if it was Bhīmaṭa II or one of his successors who put up the present record.

As the concluding portion of the inscription is completely effaced, it is not possible to say definitely what it was intended to record. But since it was found amidst the ruins of a shrine where a colossal image of the Buddha was discovered, it can be conjectured that the object of the present inscription was probably to record the construction of a monastery and the chapel attached to it.4

The preserved portion of the inscription contains no date, and as stated above, it is not possible to say how many princes, if any, succeeded Bhīmaṭa, the last named king in this record. The description of the ruling princes given here is again merely conventional and mentions no historical event. It has, of course, been suggested that the word kirti in the beginning of line 17 may be the name of a king who was a contemporary of
_____________

¹ See below p. 380, n. 1.
² See below, p. 380, n. 4.
³ See below, No. 74, Plate LXII.
4A. R. A. S. I. for 1910-11, pp. 68 ff.

 

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