|
The Indian Analyst
|
North Indian Inscriptions |
INSCRIPTIONS OF THE PARAMARAS OF MALWA ...For Northern Vikrama, expired, ...The writing shows the usual orthographical peculiarities, e.g. (1) the occasional use of the dental for the palatal sibilant as in prasasti- but not in śuchi-, both in 1. 8 ; (2) throughout putting the sign for v to denote b as well, as in vandhu-savandhu-, 1. 3, and sh for kh in I, 1.5 ; (3) doubling a consonant following r, as in sarvva-, 1. 2 ; (4) the wrong use of the consonant m for the anusvāra, as in kāntam= varāha, 1. 3 and samvat, 1. 9 ; and finally, endowing some of the daṇḍas (punctuation marks) with top-strokes, e.g. in 1. 8, as in No. 33, above. ...Of the fragment of the stone now available, a portion has peeled off and the first of the verses is completely lost ; but from the space calculated to be occupied by it, it appears to be is again lost, but the second half shows a king as we know from the word bhūpati occurring therein ; apparently he is no other than Trailōkyavarman who is mentioned below. The third stanza, of which only the last foot is preserved, appears to eulogise a person, apparently the king, in a general way. The following three stanzas (4-6) inform us that he (probably the king himself) constructed a temple of Murāri in the boar-incarnation, a temple which was very high and as lustrous as the moon (kumuda-bandhu), and also installed in it images of some other deties with their respective weapons. The place where the temple was constructed is not mentioned in this stanza or the name of the place may have been lost in it ; but evidently it was the town of Vidishā itself, as we know from the mention of the river Vētravatī occurring in the next brought from a far off place. [1] The seventh stanza again refers to the same person who was the constructor of the temple and states that he endowed it with a garden ; [2] and the following three stanzas contain a poetic description of the temple. Verse 11, which is only partially preserved, appears to eulogise the constructor of the temple in a conventional way ; and the next breast and Śiva’s forehead bears the moon.
...The thirteenth stanza (in 1. 7) mentions the king Trailōkyavarman, without giving his genealogy, and the following portion which is in prose states that he imposed the tax of a viṁśōpaka [3] on every load on a bull, evidently in favour of the temple. The stanza that follows speaks about the high quality of the composition (as we have referred to in beginning). The name of the composer of the praśasti, which was given in verse 15, is unfortunately lost, though the remaining portion states that it was engraved by Vāsudēva. Then follows the date, as already seen above, and, with the words denoting ‘auspiciousness, good luck and great fortune,’ the epigraph comes to an end. ...The important information that we glean from the present inscription is the name of
Trailōkyavarman who is stated in it to have laid a tax of one viṁśōpaka on every load on a bull.
He is called in it a king, but neither his genealogy nor his family is mentioned here. His identity however, can be established with the help of the immediately following record found at
Gyāraspur which is situated in the same region and is only 32 kms. due north-east
[4]
of Vidishā where
the present inscription was found. The provenance of both these records in the same region
thus goes to confirm the identity of the prince of the present record with the homonymous prince
of the Gyāraspur inscription. Here we have also to take into account that the Mahākumāra
[1]
For the remains of a temple or temples at that place, see A.S.I.R., 1913-14, Pt. I, p. 19. and Pt. II, pp. 37
and 41. For the other antiquities at the place, see my Bibiliography of M.B. Archaeology Pt. I, pp. 4-5.
|
||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| > |
|
>
|