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

Contents
Introduction
Preface
Contents
List of Maps and Plates
Abbreviations
Additions and Corrections
Images
Introduction
Political History
The Early Silaharas
The Silaharas of North Konkan
The Silaharas of South Konkan
The Silaharas of Kolhapur
Administration
Religious Condition
Social Condition
Economic Condition
Literature
Architecture and Sculpture
Texts And Translations
Inscriptions of the Silaharas of North Konkan
Inscriptions of The Silaharas of South Konkan
Inscriptions of The Silaharas of kolhapur
APPENDIX I
Additional Inscriptions of the Silaharas
APPENDIX II
A contemporary Yadava Inscription
Index
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 SILAHARAS OF NORTH KONKAN

it is not clear. Dikshit and, following him, Tulpule take it to be the name of the person who received the gifts [1] on behalf of the god Sōmanatha.

..There are only two localities mentioned in the present inscription, viz. Sthānakīyapāṭṭana, which is clearly identical with modern Ṭhāṇa, and Saurāshṭra, which is the same as modern Kāṭhiāwāḍ.

TEXT [2]

images/143

TRANSLATION

..Success! In the year 1107, the (cyclic) year being Viśvāvasu, on Sunday, the 15th tithi of the bright fortnight of Chaitra—on this day here during the reign of the illustrious Aparādityadēva II, the Mahāmātya, the illustrious Lakshmaṇanāyaka, son of Bhāskaranāyaka, having bathed in the excellent tīrtha of the great ocean, having offered arghya beautiful with various kinds of flowers to the divine Sun, the lover of the lotus-plant, and having wor- shipped the divine husband of Umā (i.e. Śiva), the lord of the three worlds and the father of all gods and demons, has, for the worship of the divine Sōmanāthadēva in Saurāshṭra,
__________________________

[1] Dikshit and Tulpule svi and take it to mean svīkartā ‘receiver of the gift’, but the text seems to read Śvasṭi śrī-Chāhaḍadēvāyē (ya). Generally, no such name occurs at the end of an inscription of the Śilāhāra period.
[2] From an impression supplied by the Chief Epigraphist.
[3] Expressed by a symbol.
[4] Read संवत्.
[5] This visarga is unnecessary.
[6] All previous editors read त्वात्म–.
[7] Dikshit and Tulpule read देवेभ्य–, but there is no mātrā of medial ē on va, and the following akshara appears more like स्य than भ्य. Besides, there is no visarga after it.
[8] The reading of this word is uncertain. Dikshit and Tulpule read [दत्तावधि], but the last two aksharas are clearly विधौ. Sankalia and Upadhyaya read as here.
[9] Read दत्त्यवधौ.
[10] Sankalia and Upadhyaya read, उत्पत्तिसमग्रस्य and omit the following words as illegible. Dikshit and Tulpule read उपरि तंडुलहलिसेतां.
[11] Dikshit and Tulpule read २६, but the estampage shows the unit figure to be 4.
[12] Read पंचपर्वसु.
[13] Read दक्षिणायन.
[14] Dikshit and Tulpule read स्वी० चाहडदेव, but there appear two aksharas, not one, between उत्तरायण and श्रीचाहड and ये is clear at the end. Sankalia and Upadhyaya read as here.

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