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The Indian Analyst
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North Indian Inscriptions |
INSCRIPTIONS OF THE PARAMARAS OF CHANDRAVATI ...The language of the inscription is Sanskrit; and, with the exception of the last (18th) line, the record is metrically composed. There are eleven stanzas which are all numbered. The orthographical peculiarities are almost the same as to be found in the contemporary records; e.g. the use of v for b, as in Vallāla, 1. 12; the general use of an anusvāra, wrongly even at the end of a hemistich; and the use of the pṛishṭha-mātrās. Of the consonants following r, only a few are doubled; as in vargga, 1.7, but not in Arvuda in 11. 3 and 13. ...The object of the inscription cannot be definitely made out, since it was obviously mentioned in the second plate which is reported to have been lost. It may also have contained the date. But in spite of this loss, the portion that is extant is important as it gives a complete genealogy of the Paramāra rulers of Chandrāvatī from Utpalarāja to Dhārāvarsha. The record begins with a verse invoking the blessings of the god (Śiva), the husband of Girijā, and whose matted hair are adorned by Gaṅgā appearing as a jasmine wreath. The next verse refers to the eponymous king Paramāra, who sprung from the fire-altar of the sage Vasishṭha at Ābū and humbled the pride of Gādhēya, the son of Gādhi, i.e., Viśvāmitraa mythical account recorded in the several Paramāra inscriptions, as we have so often seen. ... The inscription goes on to state that in his lineage was born the king Utpalarāja, whose son was the king Araṇyarāja, and the latter’s son was the king Kṛishṇarāja.[1] Kṛishṇarāja’s son was Dharaṇīvarāha,[2] and e had two sons, viz. Dhūrbhaṭa and Mahipāla,[3] both of whom held the earth, i.e., governed the kingdom (v. 3). Mahīpāla’s son was Dhandhūka, who banished the enemies from his territories and governed the kingdom. This statement has evidently a reference to Dhandhūka’s defeat and banishment by the Chaulukya king Kumārapāla and his success in regaining his kingdom with the help rendered by his kinsman Bhōjadēva of Dhārā as we have seen while editing the Vasantgaḍh inscription of Pūrṇapāla.[4] Dhandhūka, as the present inscription informs us, had three sons, Pūrṇapāla, Dantivarman and Kṛishṇadēva, who became rulers one after another (v. 5). The son of Dantivarman was Yōgarāja, who conquered the earth; and the son of Kṛishṇadēva was Kākaladēva (v. 6). The son of Yōgarāja was Rāmadēva, who was a terror in the battle-filed; and from Kākaladēva was born Vikramasiṁha (v. 7). The son of Rāmadēva was the illustrious Yaśōdhavala, who destroyed in a battle, Ballāla, the ruler of Mālava (v. 8). We have seen above, while editing the Bāgh image inscription, how as a feudatory of Kumārapāla, Yaśōdhavala defeated and slew Ballāla who had usurped the throne of Mālava, proclaiming himself a king.[5]
...
Verse 9 of the inscription introduces Yaśōdhavala’s son, the illustrious Dhārāvarshadēva, who was well versed both in the Śāstras and the use of weapons, and who was loved by his subjects and was glorious. The next verse which is historically important, states that Dhārāvarsha
vanquished an army of the Mālavas, on the Parṇā, and drove it away. We have no reference
to throw light on this point and it is difficult to say anything precisely about the incident, but
it is possible to presume that being a devoted feudatory of the Chaulukya throne, Dhārāvarsha
may have sided his overlord in his struggle against the Paramāras of Mālwā. We know that as
many as three rulers of Mālwā, viz. Vindhyavarman, his son Subhaṭavarman and the latter’s son
Arjunavarman, who were all contemporaries of Dhārāvarsha, led victories expeditions in
Gujarāt. The first of these princes, i.e. Vindhyavarman, is known to have relieved Mālwā from
the yoke of Gujarāt when Mūlarāja II (1176-78) was on the Chaulukya throne, and he seems to
have achieved some preliminary success.[6]
Subhaṭavarman is known to have invaded the country
during the reign of Mūlarāja’s successor, Bhīma II, when the ministers and feudatories were
[1]
In his edition of this inscription Sadhuram translates the expression तन्मूर्त्तेरवतीर्णवान् as ‘who was the very image of his father’ (op. cit., p. 136); but the use of the fifth case in the word मूर्त्ति which means ‘body’ leads me to translate it as ‘from whom was born’. The sense, however, is in no way affected.
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