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The Indian Analyst
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North Indian Inscriptions |
INSCRIPTIONS OF THE PARAMARAS OF VAGADA ...The inscription then digresses to give an account of a Jaina family, devoting 21 verses (4-24) to it. One of the members of this family built the temple of Vṛishabhanātha and consecrated in it an image of the same deity. Verses 4-6 inform us that in the territory of Vijaya, rāja there was a town called Talapāṭaka, where resided one Ambaṭa, a learned Jaina physician and a jewel of the Nāgara family, who was philanthrophic and devoted to the service of the country. His son was Pāpāka, who was expert in the whole of Āyurvēda (v. 7). Pāpāka had three sons viz., Ālāka, Sāhasa and Lalluka (v. 8); the first of these, i.e., Ālāka was learned, charitable, helpful to sages and devoted to his preceptor Chhatrasēna, who belonged to the Māthura family, i.e., hailed from Mathurā, and whose discourses greatly amused the audience (vv. 9-11). Ālāka had three sons by his wife Hōlā (v. 12) ; the eldest of them, Pāhuka, was intelligent, well versed in Śāstras, munificent, self-possessed, and he became a recluse (vv. 13-4). His younger brother was Bhūshaṇa, a pious Jaina, whose glories are described in vv. 15-20. He had three sons from his wife Śīlikā (v. 21), Vv. 23-4 are again devoted to state that Bhūshaṇa’s younger brother was Lallāka and the eldest of them all was Pāhuka, whose name has already appeared above in v. 13 ; Pāhuka had a son of the name of Ambaṭa, the same as appearing above, from his wife Sīükā. Then is given the date in v. 25, and the prose passage that follows, as we have seen above. ... Verses 27-8 inform us that the sixteen stanzas beginning from the fourth, along with the first stanza were composed by the learned Kaṭuka while the rest (evidently Nos. 2-3)was the work of Bhāṭuka.’[1] son of the Brāhmaṇa Sāvaḍa and grandson of Bhāϊlla of the Valla family. The next verse is devoted to express that the kīrtti, i.e., the temple,[2] may stand perpetually. The following prose portion states that the document was engraved by the vijñānika Sūmāka,[3] and in the end, we find the customary expressions maṅgalaṁ mahāśrīḥ, as in many Paramāra records.
...Here the main body of the record practically ends ; and the rest of the lines (27-31) are meant to express self-discipline, from a work entitled Ātmānuśāsana, as seen above. ... The present inscription is the last known record issued during the reign of the Paramāra house of Vāgaḍa and after the year V.S. 1166, when it was issued, this branch does not appear to have continued its political importance for long. For we know that in 1145 A.C. Mālwā was conquered by the Chaulukya house of Gujarāt; and this calamity befalling the imperial Paramāra house must have told upon the subordinate house of Vāgaḍa also. This was taken advantage of by the Guhilas of Mēwāḍ, as we know from Mūta Nēṇsī, who relates that the Guhila Samarasiṁha (1172-1179 A. C.) brought the province of Vāgaḍa and the adjacent territorries to his subjection ; and this account is confirmed by an inscription of Samarasiṁha’s reign, dated in V.S. 1236 or 1176 A.C.[4] His descendant Sīhaḍa (1220-1234 A.C.) issued an inscription from Vāgaḍa-vaṭapadraka.[5]
...
Of the geographical names figuring in the record, Sthalī (11. 3 and 22) is the other name
of Vāgaḍa itself,[6]
and Uttahūṇaka (1. 23) is the modern village of Arthūṇā, as already seen.
Talapāṭaka (1. 3) has been identified with the village of Talwāḍā, lying about 20 kms. not to
the south of Bāṅswāḍā, as stated by Halder, but to its west, connected by a metalled road
with it.[7]
[1] As stated in n. 23 in the text below, the name may also have been Bhāduka.
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