The Indian Analyst
 

South Indian Inscriptions

 

 

Contents

Introduction

Preface

Contents

List of Plates

Abbreviations

Corrigenda

Images

Introduction

The Discovery of the Vakatakas

Vakataka Chronology

The Home of The Vakatakas

Early Rulers

The Main Branch

The Vatsagulma Branch

Administration

Religion

Society

Literature

Architecture, Sculpture and Painting

Texts And Translations  

Inscriptions of The Main Branch

Inscriptions of The Feudatories of The Main Branch

Inscriptions of The Vatsagulma Branch

Inscriptions of The Ministers And Feudatories of The Vatsagulma Branch

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

RELIGION

 

Temples dedicated to Vishṇu also were not rare. Rudrasēna II, the grandson of Rudrasēna I, became a devotee of Chakrapāṇī (Vishṇu)1 probably through the influence of his chief queen Prabhāvatīguptā, who, like her illustrious father Chandragupta II, was a devout worshipper of that god.2 She frequently visited the temple on the holy hill of Rāmagiri. situated not far from her capital, where the foot-prints of Rāmachandra, an incarnation of Vishṇu, were installed. Both her known grants3 are made on Kārttika śu. di. 12, evidently at the time of the pāraṇā after the completion of the fast on the preceding Prabōdhinī Ēkādaśī. One of the them specifically mentions the foot-prints of Rāmagirisvāmin, near which the grant was made.4 Some other grants of her son also appear to have been made at the same place. In one grant5 a half of the village donated was given by a merchant named Chandra. There was another famous temple at Aśvatthakheṭaka (modern Paṭṭan in the Bētul District), in which also the object of worship was a pair of the foot-prints of Mahāpurusha (Vishṇu). Pravarasēna II made a munificent donation of 400 nivartanas(sattra) attached to the temple.6

...Another temple of Rāmachandra probably existed at Pavnār near Wardhā, just at the place where Vinōbājī’s āśrama now stands on the bank of the river Dhām. It appears to have been decorated with beautiful panels depicting scenes from the Rāmāyaṇa, some of which have recently been discovered at the place.7 These pancls were probably built into the walls of the temple as in the case of the Gupta temple at Dēvagaḍh. As shown above, Pavnār is probably identical with Pravarapura, which Pravarasēna II founded and made the seat of his government some time after the eleventh regnal year. This temple may have been constructed by him at the instance of his mother, the dowager queen Prabhāvatīguptā. So long as the capital was at Nandivardhana, Prabhāvatīguptā could have the darśana of her ishṭa-dēvatā, (i.e. Rāmachandra) at Rāmagiri which was only about 3 miles away ; but when the capital was shifted to Pravarapura, she, having gone to stay there, must have felt the need of a temple of Rāmchandra there. At her instance her dutiful son Pravarasēna II appears to have erected this temple and got it decorated by the best artists of the age. Vinōbājī’s āśrama, which is situated on an artificial mound and the area round which yielded the panels mentioned above, probably marks the site of this temple.8

... Buddhism also was flourishing in the kingdom of the Vākāṭakas. It had perhaps a greater attraction for those who an account of some calamities befalling them were convinced of the transitoriness of health, worldly possessions and life. Varāhadēva, minister of the Vākāṭaka king Harishēṇa, who was so convinced, caused a magnificent vihāra cave to be excavated at Ajaṇtā in memory of his father and mother.9 He got it adorned with windows, doors, beautiful picture-galleries, ledges, statues of the nymphs of Indra, etc. It contained a temple of the Buddha inside and was provided with a large reservoir of water as also with a shrine of the lord of the Nāgas. He presented the magnificent cave to the Community of Buddhist Monks at Ajaṇṭā.
_________________

1 No. 3, line 13.
2 Note the expression atyanta-bhagavad-bhaktā descriptive of her in her grant. No. 2, line 8.
3 No. 2, line 14 ; No. 8, line 31.
4 No. 8, line 1, रामगिरिस्वामिनः पादमूलात्‌।
5 No. 9, line 20.
6 No. 13, lines 22-23.
7 For a description of these panels, see below, pp. lxi f.
8 For a full discussion of this matter see my article entitled ‘Pravarapura; An ancient Capital of the Vākāṭakas’ in Sarūpa-Bhāratī, pp. 271 f. See also S.I., Vol. II, pp. 272 f.
9 No. 25 line 18.

<< - 1 Page