|
The Indian Analyst
|
North Indian Inscriptions |
INSCRIPTIONS OF THE PARAMARAS OF MALWA JAINĀḌ STONE INSCRIPTION OF THE TIME OF JAGADDEVA inscription dated Śaka 1033 is known. [1] The history of this house is still shroubed in obscurity, but the credit ascribed to Jagaddēva in the present inscription shows that he may have participated in his overlord Vikramāditya’s struggle with these kings. Bilhaṇa tells us that the Chālukya ruler invaded both these places. [2] ...Jagaddēva’s struggle against Dōrasamudra seems to have a reference to the occasion when possibly accompanied by the Chālukya army he invaded a part of the Hoysaḷa kingdom and besieged its capital, but was ultimately forced to withdraw by Ballāla and the other two sons of Eṛeyaṅga. [3] It is possible that Jagaddēva may have achieved some initial success success in his invasion and the same appears to have been alluded to in the present inscription. The name Malahara appearing in verse 9 of the inscription refers to the Hoysaḷas themselves and the tenor of the verse simply means to say that Jagaddēva slew many soldiers at Dōrasamudra and this caused “acute pain in the heart of the chief of Malahara”. Thus Ganguly is far from correct in taking the name to denote Malabar. [4] ...As to Jagaddēva’s struggle against the Gurjaras, Ganguly held that this prince fought under the Paramāra Jayasiṁha against the king of Gujarāt. Ganguly’s observation is based on the statement made in v. 10 of the present inscription which he translated as “even today (i.e. at the time of composing the inscription) the sound of the flood-tide of the tears of the wives of the Gūrjara warriors indicates the twang of the bow of Jagaddēva, which is nothing but the announcement of the valour of Jayasiṁha.” [5] But it is not possible to take the Paramāra Jayasiṁha to be living contemporaneously with Jagaddēva, and Ganguly’s observations give rise to chronological difficulties. On the other hand, the correct translation of the verse as given by the editor of the Ep. Ind. on p. 63, n. would suggest, as also held by him, that Jayasiṁha mentioned in the verse under reference “should be looked upon as an enemy and not a friend of Jagaddēva” ; and there is no other course left except than to take the Jayasiṁha of the inscription identical with the homonymous king of Gujarāt who also bore the epithet of Siddharāja. We have, however, no evidence to support that these two kings had a struggle any time.
...Another adversary of Jagaddēva is mentioned to have been Karṇa who may have been, as observed by Dr. Ganguly, the homonymous king of Gujarāt (1064-1094 A.C.), who was possibly foiled in his attempt to reconquer Mālwā after the death of Udayāditya. But it is difficult to be definite on this point as we cannot altogether preclude the possibility of Jagaddēva’s com- ing into a conflict with the Kalachuri Karṇa (1041-1073 A.C.) or his son Yaśaḥkarṇa (1073-1123 A.C.) in whose time Tripurī is known to have been stormed by Lakshmadēva= [6] when he may have received help from his younger brother Jagaddēva. ...
The remaining portion of the inscription contains an account of Padmāvatī who erected
the temple in an agrahāra which is not named, giving also the genealogy of her husband. Verses
13-15 introduce an illustrious personage named Lōlārka who was born in the renowned family
of the Dāhimas
[7]
and was a “repository of fame and bravery incarnate”. He was a minister of
Udayāditya (the Paramāra king). His grandfather was Mahēndu and father Guṇarāja, who
resembled Arjuna and was dear to Udayāditya. Verse 17 describes Lōlārka’s handsome figure,
imitating Kālidāsa description of Raghu in the Raghu-vaṁśa, and adds that he was endowed with
heroism ; and in the next verse he is stated to have been a Śaiva and devoted to Jagaddēva
[1] Ep.Ind., Vol. IX, p. 314.
|
||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
| > |
|
>
|