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The Indian Analyst
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North Indian Inscriptions |
INSCRIPTIONS OF THE PARAMARAS OF CHANDRAVATI GIRVAḌ STONE INSCRIPTION OF THE TIME OF PRATĀPASIṀHA Kēlhaṇa, Vālaṇa, Dēlhaṇa and Bhāskara, who were all learned in the Vēdas. In vv. 27-31 it is stated that the fourth of these brothers, i.e., Dēlhaṇa, by repairing the temple, made known (renowned) his Garga gōtra, Mādhyandinī śākhā, three pravaras, Yajurvēda, his village Grivaḍi (the same which is mentioned as Griviḍa, in v. 7, above), and seven of his ancestors along with some others, including himself and his five brothers. The names of the seven ancestors are ; Āvasa, - -la, Vānā, Dēdāka, Kēśava, Mahamūṇa, Malha and Sāsā (or Sāsa). Verses 32-35 eulogise Dēlhaṇa’s conduct when the temple was under repairs. The next five verses mention the date of the commencement of the work of repairing the temple and the date of its completion, as we have already seen ; and verse 41 that follows describes the temple in a poetic way, using the figure of speech known as utprēkshā. ... Verse 42 of the inscription is historically important. It states that the temple was repaired during the rule of Vīsala, son of Bhādadēva; and from the mention of his father’s name, Vīsala of the inscription was evidently different from the well-known Vāghēla king of the same name, the son of Vīradhavala. The Turushkas defeated by Vīsala, as recorded in the inscription, appear to have been, as already suggested, the Muslim army invading Ābū during the reign of Ghiyas-ud-dīn Balban (1266-1278 A.C.), [1] which is also said to have been vanquished by the Guhila Samarasiṁha, as recorded in the Ābū stone inscription of V.S. 1342, [2] set only a couple of years before the present inscription. It would therefore appear that it was perhaps the same struggle in which the Guhila ruler and Vīsala jointly succeeded in repelling the Muslim invasion. As to the Mālava ruler who is said to have been defeated by Vīsala, he may have been Arjunavarman II, as taken by D.C. Ganguly, Jayasiṁha-Jayavarman, as suggested by H.C. Ray, or, Gōgā (Kōkā), as held by A.C. Majumdar. [3]
...The year of the present record, which is only seven years earlier than that of the Ābū inscription referred to above, favours the view that the Vīsala referred to here was the governor of the region when the repairs to the temple were carried on. But this view remains uncertain unless it is supported by any other evidence. ...Verse 43 of the inscription tells us that the praśasti was composed by Vaїjāditya, apparently the same as Vijayāditya mentioned in verse 2, above, and also that his parents were Paṇḍita Dharaṇīdhara and Chāmpalā. The next verse states that the record was engraved by Gāṅgadēva, son of Mūmadēva, a resident of Rōhēḍā. And v. 45 speaks of the ability of the poet. The last verse informs us that the Poet’s father was a friend of Mōhana, the son of Ālhādana (Āhlādana), who was perhaps one of the seven forefathers of Dēlhaṇa, ...The following three lines record grants and offerings made for the naivēdya to be presented to the deity. They are :
(a) One dōṇakārī (?)
[4]
field in the village of Chhanāra, donated by Dēvaḍā Mēlāka, son
of Śōbhita of the Mahārāja-kula. ...The last line mentions the date of the pratishṭhā ceremony, in figures, as we have already seen. ...Of the geographical names figuring in the inscription, Arbuda (11. 1, 9 and 12), Ayōdhyā (1.9) and Mālava (1. 31) are too well known to be identified. Griviḍa (11. 7 and 22), as already seen, is evidently the modern village of Girvaḍ where the inscribed stone was found ;
and Pūrṇā and Paṭṭanada (1. 8) are the two streams flowing by the side of the temple and [1] D.R. Bhandarkar Memorial Volume, p. 89.
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