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The Indian Analyst
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North Indian Inscriptions |
INSCRIPTIONS OF THE PARAMARAS OF MALWA TILAKWĀḌĀ COPPER-PLATE INSCRIPTION OF THE TIME OF BHOJADEVA junct gga is engraved as gna, e.g., in mārggē, 1.12, and ṇṇa as lla, as in svarṇṇa, 1.24. Dh and v are similar in form, as in vratadhara-, 1. 16, and the verticals of dhā continue to be joined by a horizontal stroke, as in pradhāna-, 1.8, where the loop of dh is triangular. Bh sometimes resembles k, as in bhuvi, 1. 1, and occasionally also h, as in vibhūtayē,1. 15. The loop of r is triangular, but occasionally its tail is not carved, e.g. in upakārāya, 1.15. Ś is sometimes devoid of the slanting stroke below, as in ghaṇṭēśvara, 1. 13 ; and the dental sibilant appears often without the tail of its left limb, so as to resemble m, for example in śikhinā, 1.2. ...The language of the inscription is Sanskrit ; and, with the exception of Maṁgalaṁ mahāśrīḥ in the end, it is all composed in verse. Orthographical peculiarities are almost the same as to be found in the contemporary records, e.g.(1) the use of the sign of v to denote b as well, cf. vabhūva,1. 1 ; (2) mostly putting the dental sibilant for the palatal, as in dēsa, 1.8 ; (3) use of the palatal for the dental sibilant, of which there are perhaps only two examples, viz., viniśruta, 1.4 and sahaśra, 1.22 ; (4) the general use of anusvāra at the end of a second or fourth foot of a stanza, which is wrong ; (5) wrong use of the sandhis, and occasionally not observing the same even when necessary, for example in kṛishṅa-sarp-ābhijāyantē, 1. 26 and niḥkaṇṭakaṁ, 1.3, respectively. The record contains a number of grammatical and other errors, e.g., the word parākrama is used in neuter in 1.9, gururanujñātaḥ is put for guruṇā (or gurubhiḥ) anujñātaḥ, 1. 11, rājabhiḥ is written as rājānaiḥ, 1.21, and yōdhān is spelt as yōdhaṁ, 1.5. Wrong versification is also to be frequently found. All these and the other blemishes are pointed out in the text or foot-notes appended to it. ...The object of the inscription is to record the grant, by Jasōrāja (Yaśōrāja), of a village of the name of Viluhaja (?) along with a plot of land consisting of one hundred measures (bhūmēḥ śataṁ) with its boundaries specified, in the village of Ghaṇṭāpallī, for the worship of Ghaṇṭēśvaradēva, enshrined in a temple standing on the confluence of Manā (with the Narmadā) and locally known as of Dakshiṇa-mūrti Maṇēśvara (11. 12-14). The recipient of the grant was a Śaiva ascetic of the name of Dinakara, who is said to have been the incarnate Śaṅkara, and the donor Jasōrāja (Yaśōrāja), who was a son of Sūrāditya (Śūrāditya?) and born in the lineage of the śravaṇabhadras, was then enjoining maintenance in Saṅgamakhēṭaka-Maṇḍala, which is obviously the Sānkhēḍā region in which the plates were found.
... The date of the record, which the expressed only in words, is Monday, the full-moon day of the month of Mārga i.e., Mārgaśīrsha) of the Vikrama Saṁvat 1103, which is equivalent to the 17th of November, 1046 A.C. [1] The writer of the inscription was Sōhika, a son of kāyastha Aiyala of the Vālabhya family (11. 26-27), who is stated to have composed it at the request of the king. ...To review the contents of the record, the first of the two extant plates begins with the description of a king of the name of Bhōjadēva who slew numbers of the soldiers of his enemies by his valour and enjoyed a long reign. This statement is only in general terms and has no historical value. The name of the family of this ruler along with those of his predecessors appears to have been mentioned in the first plate which is lost ; but it is not difficult to know that he was no other than the homonymous Paramāra king who issued the Mahauḍi and the other charters edited here and whose kingdom included in it the Sābarkāṇthā-Ahmedabad region, as we know from his grandfather Sīyaka’s grants of the Harsōlā plates and from one of his feudatories at Mōḍāsā, which have been dealt with above. [2]
...The inscription then introduces the name of Bhōja’s feudatory
[3]
Sūrāditya,who had migrated
from kānyakubja (Kanauj) and who had been born in the family of the Śravaṇabhadras. This
hero is further stated to have killed his overlord’s enemy warriors and thus rendered the sovereignty
of the latter firm. One of these enemies against whom he helped Bhōja actively is mentioned
[1] Here the reading is sōmē sōmasya parvvaṇi (1. 11). The dictionary meaning of parvan is ‘full or new moon day’,
and thus we have taken into account the full moon day of the month of the year, according to S.K. Pillai’s Indian
Ephemeris. It is, however, not known, how Diskalkar takes the expression in the sense of amāvāsyā and calculates
this tithi to be equivalent to Monday, the 11th November, 1045 A.C. See his n. on p. 159, referred to above.
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