North Indian Inscriptions

INSCRIPTIONS OF THE PARAMARAS OF VAGADA

in their old forms ; cf. chakra-, 1. 4; bhūbhujā, 1. 3, and sainya, 1, 1; dh and v are sometimes similar, e.g., in dagdha and sad=aiva both in 1. 2, though we have examples to show that the former of these letters has a horn on its left limb, as in –adhi-, in 1. 3, and sudhi-, 1. 4. The subscript r is shown by a serif, for which, cf. –kramāt in 1. 2. And finally, the medial long ū occasionally resembles the subscript t attached to the lower part of a letter, as in kūṭa, 1, 1

...The language is Sanskrit ; and excepting the initial short sentence showing adoration, a word each in 11. 4 and 5, and the date in the end, the whole of the extant portion is metrical, showing eleven stanzas. Orthographically, we may note that the sign for v is employed to denote b. as in vana, 131; the palatal sibilant is occasionally marked by the dental; kh is written as sh in ashaṇḍa, 1. 8; and the palatal sibilant is occasionally marked by the dental ; kh is written as sh in

... The inscription refers itself to the prosperous region of Vijayarāja, in the vishaya of Sthali (v. 7), who, from this and from the mention of Maṇḍana and Chāmuṇḍarāja, who are known to have been his grandfather and father, respectively, from the following inscription, can safely be taken to have been the homonymous king who belonged to the Paramāra house of Vāgaḍa. This conclusion is quite consistent with the find-spot of the inscription. The purpose of the record is to show the consecration of an image of Hanumān, on the pedestal of which it is engraved. The inscription is dated, in 1. 7, in words. Thursday, the second day of the bright half of Phālguna, of the Vikrama year 11651 [1] For the Northern Vikrama, current, the date is equivalent to Monday, 28th January, 1107 A.C., and for the expired year, to Saturday, 15th February, 1108 A.C. But neither of these equivalents shows the wee-day as Thursday, as recorded in the inscription, and therefore the date must be taken as irregular, [2]

... To note the contents of the record, it commences with a verse eulogising Hanumān, whose blessings are invoked. He is called Māruti and a part of the terrific aspect of Śiva, burning Laṅkā Following this, a person whose name cannot be distinctly made out appears as Vairabhraїka,is introduced. He was proficient in the science of dramaturgy, which was instituted by Bharata and expounded by his followers. His son was Chhachchha, who lost his life in a battle fought by Maṇḍanadēva against his enemies. These enemies are not mentioned in the record, but the battle seems to have the same in which Maṇḍana captured the general Kanha and produced him before his overlord Jayasiṁha, as seen above, in No. 83. In the next two verses we are told that this person was in the service of Maṇḍana, who vanquished his enemies. And further we learn that his son Viṁvala (?), who was a musician (proficient in instrumental music), received wealth from (Maṇḍana’s son) Chāmuṇḍarāja, consecrated the stone image of Hanumān, at this place at Utthapanaka, situated in the Sthali vishaya, to commemorate the death of his father, during the reign of Vijayarāja. Vijayarāja’s relation in the house is not shown in the record, but as we shall see while editing the next domment, he was Chāmuṇḍarāja’s son and successor.

... The next portion gives the date, as seen above, and expresses the desire that this image may stand as long as the deity is renowned on the Arbuda Mount. Then we are told that the record was composed by Nārāyaṇa, written on the stone by Ananta, and engraved by Nānāka, who also carved the image of Hanumān. Following this, the date is repeated in figures; and with the words “Auspicious and great blessing”, the inscription comes to a close.

... The importance of the record is that it gives the earliest date for Vijayaraja, which is about a year earlier than that of the one that follows.

...As for the geographical names mentioned in the inscription, Utthapanaka (v. 6) is, of course, Arthūṇā, as see above; and Sthali, the vishaya in which it was situated, is the region of Vāgaḍa. [3] Arbudāchala is the well-known Mt. Ābū.
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[1] Ojha and, following him, Bhandarkar, did not note the week day. probably because the portion containing it was then hidden.
[2] It may also be noted here. however. that for the next year, i.e., Northern V. Current 1160. the equivalent of the date would be Wednesday, 3rd February, 1109 A.C. ; and if we take into account this alternative, it would appear probable that the function actually began on Wednesday, the 3rd February, 1109 A.C., and the image was installed on the next day. But taking the reading of there was a Thursday, as mentioned. correspond. for the amānta Phālgna. to 18th February, 1109 A.C. when there was a Thursday, as mentioned.
[3] It is interesting to note that Stshali is also mentioned as a maṇḍala in No. 87, v. 4; a janapada in No. 88, v. 33; and a dēśa in No. 90 vv. 2 and 25, It also appears possible that the first component of the name, Utthapanaka, represents a short form of Arthūṇā, and the second. that of Pānāhēḍā. both situated in the region of Vāgaḍa.

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