South Indian Inscriptions - Inscriptions collected during the year 1908-09 @ whatisindia.com

Contents
Introduction
Contents
List of Plates
Addenda Et Corrigenda
Images
EDITION AND TEXTS
Inscriptions of the Paramaras of Malwa
Inscriptions of the paramaras of chandravati
Inscriptions of the paramaras of Vagada
Inscriptions of the Paramaras of Bhinmal
An Inscription of the Paramaras of Jalor
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 PARAMARAS OF MALWA

modern name Pārliā, about 7 kilometers north by west of Salkanpur. [1] I am tempted to propose these identifications because of their close proximity to Māṇḍū, where Arjunavarman was staying when he made the donation. Muktāvasu, the place from which the donee had hailed, cannot be identified for want of sufficient data.

TEXT [2]
[Metres : Vv. 1-19. 21-22 Anushṭubh(Ślōka) : v. 20 Vasantatilakā ; v. 23 Pushpitāgrā].

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[1] Map of Quarter Inch, Sheet No. 46 N. Ganguly’s identification of Piḍiviḍi with Pipliānagar itself where the plates were found, has no basis. For the correct identification of Śakapura and Piḍiviḍi, see our remarks below, in No. 60.
[2] As transcribed by L. Wilkinson in J.A.S.B., Vol. V. pp. 378-79. He did not give the text line by line.
[3] Probably denoted by a symbol, as usual.
[4] Read हम्. In बिंब that precedes and in all the other instances in this record, the consonant v for b seems to have been used in the original.
[5] This word here means dvija-rāja, i.e., the moon, and the idea implied is as the moon takes (the sun’s rays) for giving away (reflecting them), so the Brāhmaṇas also.
[6] Read क्षुण्णा.
[7] Read ताम्. The word mēyā is used to mean “worth comparing (with the rising or setting Sun)”.
[8] Wilkinson, and following him Hall, misunderstood this verse which means that Rāma, who in the battle, allayed the fire (pang) of separation from the beloved (Sītā) with the water in the form of Mandōdarī’s tears, may be for your welfare.
[9] Read द्योते, as in the following two grants which are exact copies of this.
[10] Read तम्.
[11] Read नाम् For the sense of the second quarter of this verse, see n. 2 on p. 162.
[12] Here the words bhūbhṛit kaṭaka are used in double sense, the first of these to denote a king and a mountain, and the second, an army and a ridge.
[13] Read जाम्.
[14] Read यम्

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