temple in the south of the town on a brick mound about eighty yards
east of the remains of the Gujarát gateway. The brick mound which is
crowned by the white marble pillars and the massive laterite ruins
of the temple of Jagsvámi Lord of the World has been so dug into that
its true form and size cannot be determined. The size of many of the
bricks 1' 16'' × 1' × 3'' suggests that the mound is older even than
the massive laterite masonry of the shrine. And that here as at Multán
about the sixth century during the supremacy of the sun-worshipping
White Húnas a temple of the Sun was raised on the ruins of a Buddhist
temple or relic mound. Still except the doubtful evidence of the size
of the bricks nothing has been found to support the theory that the
Sun temple stands on an earlier Buddhist ruin. The apparent present
dimensions of the mound are 42' broad 60' long and 20' high. Of the
temple the north side and north-west corner are fairly complete. The
east entrance to the hall, the south pillars of the hall, and with them
the hall dome and the outer wall of the temple round the south and west
of the shrine have disappeared. A confused heap of bricks on the top of
the shrine and of the entrance from the hall to the shrine is all that
is left of the spire and upper buildings. The materials used are of
three kinds. The pillars of the hall are of a white quartzlike marble;
the masonry of the shrine walls and of the passage round the north of
the shrine is of a reddish yellow laterite, and the interior of the
spire and apparently some other roof buildings are of brick. Beginning
from the original east entrance the ground has been cut away so close
to the temple and so many of the pillars have fallen that almost no
trace of the entrance is left. The first masonry, entering from the
east, are the two eastern pillars of the hall dome and to the north of
this central pair the pillar that supported the north-eastern corner
of the dome. Except the lowest rim, on the east side, all trace of the
dome and of the roof over the dome are gone. The centre of the hall
is open to the sky. The south side is even more ruined than the east
side. The whole outer wall has fallen and been removed. The south-east
corner the two south pillars of the dome and the south-west corner
pillars are gone. The north side is better preserved. The masonry
that rounds off the corners from which the dome sprung remains and
along the rim of the north face runs a belt of finely carved female
figures. The north-east corner pillar, the two north pillars of the
dome, and the north-west corner pillar all remain. Outside of the
pillars runs a passage about four feet broad and eleven feet high,
and, beyond the passage, stands the north wall of the temple with
an outstanding deep-eaved window balcony with white marble seats and
backs and massive pillars whose six feet shafts are in three sections
square eightsided and round and on whose double-disc capitals rest
brackets which support a shallow cross-cornered dome. At its west end
the north passage is ornamented with a rich gokla or recess 3 1/2 broad
with side pillars 3 1/4 feet high. On the west side of the dome the
central pair of dome pillars and as has been noticed the north corner
pillar remain. About three feet west of the west pair of dome pillars
a second pair support the domed entrance to the shrine. The richly
carved side pillars, a goddess with fly-flap bearers, and the lintel
of the shrine door remain but the bare square chamber of the shrine is
open to the sky. To the south of the shrine the entire basis of the
south side of the spire, the outer circling or pradakshana passage
and the outer wall of the temple have disappeared. The north side is
much less ruinous. There remain the massive blocks of yellow and red
trap which formed the basis of the spire built in horizontal bands
of deep-cut cushions, and in the centre of the north wall a niche
with outstanding pillared frame, the circling passage with walls of
plain trap and roof of single slabs laid across and the outer wall of
the temple with bracket capitaled pillars and a central deep-eaved
and pillared hanging window of white marble. The circling passage
and the outer wall of the temple end at the north-west corner. Of
the western outer wall all trace is gone. The pillars of the temple
are massive and handsome with pleasantly broken outline, a pedestal,
a square, an eightsided band, a sixteensided band, a round belt, a
narrow band of horned faces, the capital a pair of discs, and above
the discs outstanding brackets each ending in a crouching four-armed
male or female human figure upholding the roof. The six central dome
pillars resemble the rest except that instead of the sixteensided
band the inner face is carved into an urn from whose mouth overhang
rich leafy festoons and which stand on a roll of cloth or a ring of
cane such as women set between the head and the waterpot. [1084] On
the roof piles of bricks show that besides the spire some building
rose over the central dome and eastern entrance but of its structure
nothing can now be traced.
[History.] According to a local legend this temple of the Sun was built
by Yayati the son of king Nahush [1085] of the Chandravansi or Moon
stock. Yayati came to Shrimál accompanied by his two queens Sharmistha
and Devyani, and began to perform severe austerities at one of the
places sacred to Surya the Sun. Surya was so pleased by the fervour
of Yayati's devotion that he appeared before him and asked Yayati to
name a boon. Yayati said May I with god-like vision see thee in thy
true form. The Sun granted this wish and told Yayati to name a second
boon. Yayati said I am weary of ruling and of the pleasures of life. My
one wish is that for the good of Shrimálpur you may be present here in
your true form. The Sun agreed. An image was set up in the Sun's true
form (apparently meaning in a human form) and a Hariya Bráhman was
set over it. [1086] The God said Call me Jagat-Svámi the Lord of the
World for I am its only protector. According to a local Bráhman account
the original image of the Sun was of wood and is still preserved in
Lakshmí's temple at Pátan in North Gujarát. [1087] Another account
makes the builder of the temple Shripunj or Jagsom. According to one
legend Jagsom's true name was Kanak who came from Kashmír. According
to the Bráhm Bhát Tappa Jagsom was a king of Kashmír of the Jamáwal
tribe who established himself in Bhinmál about 500 years before
Kumárapála. As Kumárapála's date is A.D. 1186, Jagsom's date would be
A.D. 680. According to the common local story Jagsom was tormented
by the presence of a live snake in his belly. When Jagsom halted at
the south gate of Bhinmál in the course of a pilgrimage from Káshmír
to Dwárka, he fell asleep and the snake came out at his mouth. At the
same time a snake issued from a hole close to the city gate and said
to the king's belly snake 'You should depart and cease to afflict
the king.' 'There is a fine treasure in your hole' said the belly
snake. 'How would you like to leave it? Why then ask me to leave
my home?' The gate snake said 'If any servant of the king is near
let him hearken. If some leaves of the kir Capparis aphylla tree are
plucked and mixed with the flowers of a creeper that grows under it and
boiled and given to the king the snake inside him will be killed.' 'If
any servant of the king is near' retorted the king's snake 'let him
hearken. If boiling oil is poured down the hole of the gate-snake
the snake will perish and great treasure will be found.' A clever
Kayasth of the king's retinue was near and took notes. He found the
kir tree and the creeper growing under it: he prepared the medicine
and gave it to the king. The writhing of the snake caused the king
so much agony that he ordered the Kayasth to be killed. Presently the
king became sick and the dead snake was thrown up through the king's
mouth. The king mourned for the dead Kayasth. So clever a man, he said,
must have made other good notes. They examined the Kayasth's note
book, poured the boiling oil down the hole, killed the gate-snake,
and found the treasure. To appease the Kayasths and the two snakes
lákhs were spent in feeding Bráhmans. With the rest a magnificent
temple was built to the Sun and an image duly enshrined. Nine upper
stories were afterwards added by Vishvakarma.
[Legends.] The legends of Bhinmál are collected in the Shrimál
Mahátmya of the Skanda Purána a work supposed to be about 400 years
old. According to the Mahátmya the city has been known by a different
name in each of the chief cycles or Yugs. In the Satyayug it was
Shrimál, in the Tretayug Ratanmál, in the Dwáparyug Pushpamal,
and in the Káliyug Bhinmál. In the Satyayug Shrimál or Shrinagar
had 84 Chandis; 336 Kshetrapáls; 27 Varáhas; 101 Suryás; 51 Mátás;
21 Brehispatis; 300 to 11,000 Lingas; 88,000 Rushis; 999 Wells and
Tanks; and 3 3/4 krors of tirthas or holy places. At first the plain
of Bhinmál was sea and Bhraghurishi called on Surya and the sun dried
the water and made it land. Then Braghu started a hermitage and the
saints Kashyáp, Atri, Baradwaj, Gautam, Jámdagni, Vishvamitra, and
Vashista came from Ábu to interview Braghu. Gautam was pleased with
the land to the north of Braghu's hermitage and prayed Trimbakeshwar
that the place might combine the holiness of all holy places and
that he and his wife Ahilya might live there in happiness. The God
granted the sage's prayer. A lake was formed and in the centre an
island was raised on which Gautam built his hermitage the foundations
of which may still be seen. The channel which feeds Gautam's lake
from the north-east was cut by an ascetic Bráhman named Yajanasila
and in the channel a stone is set with writing none of which but
the date S. 1117 (A.D. 1060) is legible. Some years after Gautam had
settled at Shrimál a daughter named Lakshmí was born in the house of
the sage Braghu. When the girl came of age Braghu consulted Naradji
about a husband. When Naradji saw Lakshmí, he said; This girl can be
the wife of no one but of Vishnu. Naradji went to Vishnu and said
that in consequence of the curse of Durvasarashi Lakshmí could not
be born anywhere except in Braghu's house and that Vishnu ought to
marry her. Vishnu agreed. After the marriage the bride and bridegroom
bathed together in the holy Trimbak pond about half a mile east of
Gautam's island. The holy water cleared the veil of forgetfulness and
Lakshmí remembered her former life. The devtas or guardians came to
worship her. They asked her what she would wish. Lakshmí replied;
May the country be decked with the houses of Bráhmans as the sky
is decked with their carriers the stars. Bhagwán that is Vishnu,
pleased with this wish, sent messengers to fetch Bráhmans and called
Vishvakarma the divine architect to build a town. Vishvakarma built
the town. He received golden bangles and a garland of gold lotus
flowers and the promise that his work would meet with the praise of
men and that his descendants would rule the art of building. This
town said the Gods has been decked as it were with the garlands or
mála of Srí or Lakshmí. So it shall be called Shrimála. When the
houses were ready Bráhmans began to gather from all parts. [1088]
When the Bráhmans were gathered Lakshmí asked Vishnu to which among
the Bráhmans worship was first due. The Bráhmans agreed that Gautam's
claim was the highest. The Bráhmans from Sindh objected and withdrew
in anger. Then Vishnu and Lakshmí made presents of clothes, money
and jewels to the Bráhmans, and they, because they had settled in
the town of Shrimál, came to be known as Shrimáli Bráhmans.
The angry Sindh Bráhmans in their own country worshipped the Sea. And
at their request Samudra sent the demon Sarika to ruin Shrimál. Sarika
carried off the marriageable Bráhman girls. And the Bráhmans finding
no one to protect them withdrew to Ábu. Shrimál became waste and the
dwellings ruins. [1089] When Shrimál had long lain waste a king named
Shripunj, according to one account suffering from worms, according to
another account stricken with leprosy, came to the Brahmakund to the
south of the city and was cleansed. [1090] Thankful at heart Shripunj
collected Bráhmans and restored Shrimála and at the Brahmakund built a
temple of Chandish Mahádev. When they heard that the Shrimál Bráhmans
had returned to their old city and were prospering the Bráhmans
of Sindh once more sent Sarika to carry away their marriageable
daughters. One girl as she was being haled away called on her house
goddess and Sarika was spell-bound to the spot. King Shripunj came up
and was about to slay Sarika with an arrow when Sarika said Do not kill
me. Make some provision for my food and I will henceforth guard your
Bráhmans. The king asked her what she required. Sarika said Let your
Bráhmans at their weddings give a dinner in my honour and let them
also marry their daughters in unwashed clothes. If they follow these
two rules I will protect them. The king agreed and gave Sarika leave to
go. Sarika could not move. While the king wondered the home-goddess of
the maiden appeared and told the king she had stopped the fiend. Truly
said the king you are the rightful guardian. But Sarika is not ill
disposed let her go. On this Sarika fled to Sindh. And in her honour
the people both of Shrimál and of Jodhpur still marry their daughters
in unwashed clothes. [1091] The Bráhman girls whom Sarika had carried
off had been placed in charge of the snake Kankal lord of the under
world. The Bráhmans found this out and Kankal agreed to restore the
girls if the Bráhmans would worship snakes or nágs at the beginning of
their shrádh or after-death ceremonies. Since that time the Shrimális
set up the image of a Nág when they perform death rites. Other legends
relating to the building of the Jagsvámi or Sun temple, to the temple
of Chandish Mahádev near the Brahmakund, [1092] and to the making of
the Jaikop lake are given above. The dates preserved by local tradition
are S. 222 (A.D. 166) the building of the first temple of the Sun;
S. 265 (A.D. 209) a destructive attack on the city; S. 494 (A.D. 438)
a second sack by a Rákshasa; S. 700 (A.D. 644) a re-building; S. 900
(A.D. 844) a third destruction; S. 955 (A.D. 899) a new restoration
followed by a period of prosperity which lasted till the beginning
of the fourteenth century.
[Caste Legends.] That Shrimál was once the capital of the Gurjjaras
seems to explain the local saying that Jagatsen the son of the
builder of the Sun temple gave Shrimál to Gujarát Bráhmans where
Gujarát is a natural alteration of the forgotten Gurjjaras or Gurjjara
Bráhmans. That Shrimál was once a centre of population is shown by the
Shrimáli subdivisions of the Bráhman and Váni castes who are widely
scattered over north Gujarát and Káthiáváda. Most Shrimáli Vánis are
Shrávaks. It seems probable that their history closely resembles the
history of the Osvál Shrávaks or Jains who take their name from the
ancient city of Osia about fifteen miles south of Jodhpur to which they
still go to pay vows. The bulk of these Osvál Vánis, who are Jains
by religion, were Solanki Rájputs before their change of faith which
according to Jain records took place about A.D. 743 (S. 800). [1093]
The present Bhinmál bards claim the Osváls as originally people of
Shrimál. Lakshmí they say when she was being married to Vishnu at
Shrimál looked into her bosom and the Jariya goldsmiths came forth:
she looked north and the Oswáls appeared, east and from her look were
born the Porwáls. [1094] From her lucky necklace of flowers sprang the
Shrimáli Bráhmans. According to other accounts the Shrimáli Bráhmans
and Vánis were of Kashmír origin of the Jamawála caste and were brought
to south Márwár by Jag Som by which name apparently Kanaksen that is
the Kushán or Kshatrapa (A.D. 78-250) dynasty is meant. They say that
in S. 759 (A.D. 703) Bugra an Arab laid the country waste and that
from fear of him the Shrimáli Bráhmans and Vánis fled south. Another
account giving the date A.D. 744 (S. 800) says the assailants were
Songara Rájputs. The Shrimális were brought back to Bhinmál by Abhai
Singh Ráhtor when viceroy of Gujarát in A.D. 1694 (S. 1750).
The memory of the Gurjjaras, who they say are descended from Garab
Rishi, lingers among the Bháts or bards of Shrimál. They say the
Gurjjaras moved from Shrimál to Pushkar about ten miles north-west
of Ajmír and there dug the great lake. They are aware that Gurjjaras
have a very sacred burning ground at Pushkar or Pokarn and also that
the Sávitrí or wife of Brahma at Pokarn was a Gurjjara maiden.
But as the leading Gurjjarás have dropped their tribe name in
becoming Kshatriyás or Rájputs the bards naturally do not know of
the Gurjjaras as a ruling race. The ordinary Gurjjara they say is
the same as the Rehbári; the Bad or High Gujjars to whom Krishna
belonged are Rájputs. The bards further say that the Sompuras who
live near Poshkar (Pokarn north of Ajmír) and are the best builders
who alone know the names of all ornamental patterns are of Gurjjara
descent and of Shrimál origin. They do not admit that the Chávadás
were Gurjjarás. In their opinion Chávadás are the same as Bhárods
and came north into Márwár from Dánta in Jháláváda in north-east
Káthiáváda. The Choháns they say came from Sámbhar to Ajmír, from
Ajmír to Delhi, from Delhi to Nágor north of Jodhpur, from Nágor to
Jodhpur, from Jodhpur to Bhadgaon thirty miles south of Bhinmál, and
from Bhadgaon to Sirohi. According to a local Jaghirdár of the Devra
caste the Choháns' original seat was at Jhálor forty miles north of
Shrimál. They say that in the eighteenth century the Solankis came
north from Pátan in north Gujarát to Hiyu in Pálanpur where they have
still a settlement, and that from Hiyu they went to Bhinmál.
In connection with the Sun temple and the traces of sun worship among
the Jains, whose gurus or religious guides have a sun face which they
say was given them by the Rána of Chitor, the existence in Bhinmál
of so many (thirty-five) houses of Shevaks is interesting. These
Shevaks are the religious dependents of the Oswál Shrávaks. They
are strange highnosed hatchet-faced men with long lank hair and long
beards and whiskers. They were originally Magha Bráhmans and still are
Vaishnavas worshipping the sun. They know that their story is told in
the Námagranth of the Surya Purána. The Bhinmál Shevaks know of sixteen
branches or sákas but remember the names of ten only: Aboti, Bhinmála,
Devira, Hirgota, Kuwara, Lalár, Mahtariya, Mundiara, Saparwála, and
Shánda. The story of these Maghás in the Surya and Bhavishya Puránas,
how they were brought by Garuda from the land of the Sakas and were
fire and sun worshippers, gives these Shevaks a special interest. The
Devalás are believed to have come from Kashmír with Jog Svámi who
is said to have been a Yaksh of the Rákshas division of Parihár
Rájputs. The other division of Parihárs were girásias of Ábu who in
virtue of the fire baptism of the Agnikund became Kshatriyás. The
Devalás are supposed to get their name because they built Jag Som's
temple at Bhinmál. The Devra Rájputs whose head is the Sirohi chief
and who according to the bards are of Chohán descent, came at the
same time and marry with the Devalás. With this origin from Kanaksen
it is natural to associate the Devras and Devalás with the Devaputras
of the Samudragupta (A.D. 370-395) inscription. Of Húna or of Javla,
the tribe name of the great Húna conquerors Toramána and Mihirakula
(A.D. 450-530), few signs have been traced. The Jaghirdár of Devala
knows the name Húna. They are a Rákshasa people he says. He mentions
Honots or Sonots who may be a trace of Húnas, and Húnáls in Káthiáváda
and a Huni subdivision among the Kunbis of Márwár. Jávla he does not
know as a caste name.
[History.] The historical interest of Shrimál centres in the fact that
it was long the capital of the main branch of the great northern race
of Gurjjaras. It is well known that many mentions of the Gurjjaras
and their country in inscriptions and historical works refer to
the Chaulukya or Solanki kingdom of Anahilaváda (A.D. 961-1242)
or to its successor the Vághelá principality (A.D. 1219-1304). But
the name Gurjjara occurs also in many documents older than the tenth
century and has been most variously and inconsistently explained. Some
take the name to denote the Chávadás of Anahilaváda (A.D. 746-942),
some the Gurjjaras of Broach (A.D. 580-808) and some, among them
Dr. Bhagvánlál Indraji, even the Valabhis (A.D. 509-766), but not
one of these identifications can be made to apply to all cases. As
regards the Valabhis even if they were of Gurjjara origin they are not
known to have at any time called themselves Gurjjaras or to have been
known by that name to their neighbours. The identification with the
Gurjjaras of Broach is at first sight more plausible, as they admitted
their Gurjjara origin as late as the middle of the seventh century,
but there are strong reasons against the identification of the Broach
branch as the leading family of Gurjjaras. Pulakesi II. in his Aihole
inscription of A.D. 634 (S. 556) [1095] claims to have subdued by his
prowess the Látas Málavas and Gurjjaras, which shows that the land
of the Gurjjaras was distinct from Láta, the province in which Broach
stood. Similarly Hiuen Tsiang (c. 640 A.D.) speaks of the kingdom of
Broach by the name of the city and not as Gurjjara or the Gurjjara
country. In the following century the historians of the Arab raids
[1096] notice Barus (Broach) separately from Jurz or Gurjjara, and the
Chálukya grant of 490 that is of A.D. 738-739 mentions the Gurjjaras
after the Chávotakas (Chávadás) and the Mauryas (of Chitor) as the
last of the kingdoms attacked by the Arab army. Later instances occur
of a distinction between Láta and Gurjjara, but it seems unnecessary
to quote them as the Gurjjara kingdom of Broach probably did not
survive the Ráshtrakúta conquest of south Gujarát (A.D. 750-760).
The evidence that the name Gurjjara was not confined to the Chávadás
is not less abundant. It will not be disputed that references of
earlier date than the foundation of Anahilaváda (A.D. 746) cannot
apply to the Chávadá kingdom, and further we find the Chálukya grant
of A.D. 738-739 expressly distinguishing between the Chávadás and the
Gurjjaras and calling the former by their tribal name Chávotaka. It
might be supposed that as the power of the Chávadás increased, they
became known as the rulers of the Gurjjara country; and it must be
admitted that some of the references to Gurjjaras in the Ráshtrakúta
grants are vague enough to apply to the Chávadás. Still, if it can
be shown that others of these references cannot possibly apply to the
Chávadás, and if we assume, as we must, that the name of Gurjjara was
used with the slightest consistency, it will follow that the ninth
and tenth century references to the Gurjjaras do not apply to the
Chávadá kingdom of Anahilaváda.
The Van-Dindori and Rádhanpur plates of the great Ráshtrakúta
Govinda III. [1097] state that Govinda's father Dhruva (C. 780-800
A.D.) "quickly caused Vatsarája, intoxicated with the goddess of the
sovereignty of Gauda that he had acquired with ease, to enter upon the
path of misfortune in the centre of Maru" and took away from him the
two umbrellas of Gauda. A comparison of this statement with that in
the Baroda grant of Karka II. [1098] which is dated A.D. 812-813, to
the effect that Karka made his arm "the door-bar of the country of the
lord of the Gurjjaras, who had become evilly inflamed by conquering
the lord of Gauda and the lord of Vanga" makes it highly probable
that Vatsarája was king of the Gurjjaras at the end of the eighth
century. As no such name occurs in the Chávadá lists, it follows that
the Gurjjaras referred to in the inscriptions of about A.D. 800 were
not Chávadás.
It is also possible to show that more than a century later the Chávadás
were distinct from the Gurjjaras. The Kánarese poet Pampa, writing
in A.D. 941, [1099] states that the father of his patron Arikesari
vanquished Mahipála king of the Gurjjaras, who may be identified with
the Mahipála who is named as overlord in the grant of Dharanívaráha
of Wadhwán, [1100] dated A.D. 914. As no Mahipála occurs in the
Chávadá lists, the Gurjjara kingdom must be sought elsewhere than
at Anahilaváda. Since the Gurjjaras of the eighth and ninth century
inscriptions cannot be identified either with the Valabhis, the Broach
Gurjjaras, or the Anahilaváda Chávadás, they must represent some other
family of rulers. A suitable dynasty seems to be supplied by Hiuen
Tsiang's kingdom of Kiu-che-lo or Gurjjara, the capital of which he
calls Pi-lo-mo-lo. [1101] The French translators took Pi-lo-mo-lo to be
Bálmer in Rájputána. But Dr. Bühler following the late Colonel Watson,
identifies it, no doubt rightly, with Bhinmál or Bhilmál. [1102]
A short sketch of the history of the Gurjjaras, so far as it can
be pieced together from contemporary sources, may help to show the
probability of these identifications. The Gurjjaras apparently entered
India in the fifth century A.D. The earliest notice of them occurs in
the Srí Harshacharita, a work of the early seventh century, in which
during the early years of the seventh century Prabhákaravardhana
the father of Srí Harsha of Magadha (A.D. 606-641) is said to have
conquered the king of Gandhára, the Húnas, the king of Sindh, the
Gurjjaras, the Látas, and the king of Málava. [1103] The date of their
settlement at Bhinmál is unknown, but as their king was recognised as
a Kshatriya in Hiuen Tsiang's time (c. 640 A.D.) it probably was not
later than A.D. 550. Towards the end of the sixth century (c. 585)
they seem to have conquered northern Gujarát and Broach and to have
forced the Valabhis (A.D. 509-766) to acknowledge their supremacy. (See
above page 465.) They took very kindly to Indian culture, for in
A.D. 628 the astronomer Brahmagupta wrote his Siddhánta at Bhinmál
under king Vyághramukha, who, he states, belonged to the Srí Chápa
dynasty. [1104] This valuable statement not only gives the name of
the Gurjjara royal house but at the same time proves the Gurjjara
origin of the Chápotkatas or Chávotakas, that is the Chávadás of later
times. This Vyághramukha is probably the same as the Gurjjara king whom
in his inscription of S. 556 (A.D. 634) Pulakesi II. claims to have
subdued. [1105] A few years later (c. 640 A.D.) Hiuen Tsiang describes
the king (probably Vyághramukha's successor) as a devout Buddhist and
just twenty years of age. The country was populous and wealthy, but
Buddhists were few and unbelievers many. The Gurjjaras did not long
retain their southern conquests. In Hiuen Tsiang's time both Kaira
(Kie-cha) and Vadnagar (Ánandapura) belonged to Málava, while the
Broach chiefs probably submitted to the Chálukyas. No further reference
to the Bhinmál kingdom has been traced until after the Arab conquest
of Sindh when (A.D. 724-750) the Khalifa's governor Junaid sent his
plundering bands into all the neighbouring countries and attacked
among other places Márwád (Márwár), Maliba (Málwa), Barus (Broach),
Uzain (Ujjain), Al Bailamán (Bhilmál ?), and Jurz (Gurjjara). [1106]
As noticed above the contemporary Chálukya plate of A.D. 738-9 also
mentions Gurjjara as one of the kingdoms attacked. After these
events the Arabs seem to have confined themselves to raiding the
coast towns of Káthiáváda without attacking inland states such as
Bhinmál. Immediately after the Arab raids ceased the Gurjjaras had to
meet a new enemy the Ráshtrakútas who after supplanting the Chálukyas
in the Dakhan turned their attention northwards. Dantidurga in his
Samangad grant of A.D. 753-4 [1107] speaks of ploughing the banks of
the Mahí and the Revá (Narbada), and in his Elura inscription [1108]
of conquering among other countries Málava Láta and Tanka. [1109]
A few years later (A.D. 757-58) a branch of the main Ráshtrakúta line
established its independence in Láta in the person of Kakka.
The next notice of the Gurjjaras occurs in the Rádhanpur and
Van-Dindori grants of Govinda III. [1110] who states that his father
Dhruva (c. 780-800 A.D.) caused "Vatsarája, intoxicated with the
goddess of the sovereignty of Gauda that he had acquired with ease,
to enter upon the path of misfortune in the centre of Maru" and
took from him the two white umbrellas of Gauda. As already stated,
a comparison with the Baroda grant of Karka II. [1111] shows that
this Vatsarája was a Gurjjara king and that he had made extensive
conquests in Upper India as far east as Bengal. Now it is notable
that the genealogies of two of the most important Agnikula races,
the Paramáras and the Chauháns, go back to this very time (c. 800
A.D.) [1112]. Taking this fact in connection with the prevalence of
the surnames Pavár and Chaván among Gujars in such remote provinces
as the Panjáb and Khándesh, it seems obvious that these two tribes
and therefore also the two other Agnikula races, the Parihárs and
Solankis are, if not of Gurjjara origin, at all events members of
the great horde of northern invaders whom the Gurjjaras led. The
agreement between this theory and the Agnikula legends of Ábu need
only be pointed out to be admitted. The origin of the modern Rájput
races has always been one of the puzzles of Indian history. This
suggestion seems to offer at least a partial solution.
The Rádhanpur grant (A.D. 807-8) further states that when the
Gurjjara saw Govinda III. approaching, he fled in fear to some unknown
hiding-place. This probably means no more than that Vatsarája did not
oppose Govinda in his march to the Vindhyas. The next reference is in
the Baroda grant of Karka II. of Gujarát who boasts that his father
Indra (c. 810 A.D.) alone caused the leader of the Gurjjara lords to
flee. Karka adds that he himself, for the purpose of protecting Málava,
"who had been struck down," made his arm the door-bar of the country
of Gurjjaresvara, who "had become evilly inflamed" by the conquest
of Gauda and Vanga. [1113] It is difficult to avoid supposing that we
have here a reference to the Paramára conquest of Málwa and that Karka
checked the southward march of the victorious army. For some years no
further mention has been traced of the Gurjjaras. But in A.D. 851 the
Arab merchant Sulaiman states [1114] that the king of Juzr was one of
the kings "around" the Balhára, that is the Ráshtrakúta, and that he
was very hostile to the Musalmáns, which is not surprising, considering
how his kingdom was exposed to the Arab raids from Sindh. Dhruva
III. of Broach, in his Bagumrá grant of A.D. 867 [1115] speaks of
"the host of the powerful Gurjjaras" as one of the dangerous enemies
he had to fear. About A.D. 890 a Gurjjara chief named Alakhána ceded
Takkadesa in the Panjáb to Sankaravarmman of Kashmir. [1116] But as
Alakhána was a vassal of Lalliya, the Sáhi of Ohind near Swát, this
event did not affect the Bhínmál empire. To about A.D. 900 belongs the
notice of the Ráshtrakúta Krishna II. in the Deoli and Navsári grants
[1117] where he is stated to have frightened the Gurjjaras, destroyed
the pride of Láta, and deprived the coast people of sleep. His fights
with the Gurjjaras are compared to the storms of the rainy season,
implying that while the relations of the two empires continued hostile,
neither was able to gain any decisive advantage over the other. To
this same period belongs Ibn Khurdádba's (A.D. 912) statement [1118]
that the king of Juzr was the fourth in rank of the kings of India and
that the Tátariya dirhams were used in his country. In connection
with the latter point it is worth noting that the pattávali of
the Upakesagaccha [1119] gives a story which distinctly connects
the origin of the Gadhia coinage with Bhínmál. [1120] The grant of
Dharanívaráha, the Chápa chief of Vadhván, dated A.D. 914 [1121]
gives us the name of his overlord Mahipála, who, as already pointed
out, must be identified with the Mahipála who was defeated by the
Karnátak king Narasimha. [1122] The fact that Vadhván was a Chápa
dependency implies that Anahilaváda was one also. We may in fact
conclude that throughout the Chávadá period Anahilaváda was a mere
feudatory of Bhínmál, a fact which would account for the obscurities
and contradictions of Chávadá history.
The Deoli grant of the Ráshtrakúta Krishna III. which is dated A.D. 940
[1123] describes the king's victories in the south as causing the
hope of Kálanjara and Chitrakúta to drop away from the heart of
the Gurjjara. At this time Kalinjar belonged to the Kalachuris of
Central India and Chitrakúta or Chitod to the Gehlots of Mewád and
the phrase used by Krishna implies that the Gurjjara chief had his
eye on these two famous fortresses and had perhaps already besieged
them unsuccessfully. In either case this notice is evidence of the
great and far-reaching power of the Gurjjaras. Masudi (A.D. 915)
notices that the king of Juzr was frequently at war with the Balhara
(Ráshtrakúta) and that he had a large army and many horses and camels.
A Chandel stone inscription from Khajuráho describes Yasovarmman and
Lakshavarmman as successful in war against Gaudas, Khasas, Kosalas,
Kásmíras, Maithilas, Málavas, Chedis, Kurus, and Gurjjaras. [1124] And
soon after about A.D. 953 during the reign of Bhímasena a migration of
18,000 Gurjjaras from Bhínmál is recorded. [1125] The memory of this
movement remains in the traditions of the Gujars of Khándesh into which
they passed with their carts in large numbers by way of Málwa. [1126]
An important result of this abandonment of Bhínmál was the transfer
of overlordship from Bhínmál to Anahilaváda whose first Chálukya or
Solanki king Múlarája (A.D. 961-996) is, about A.D. 990, described
as being accompanied by the chief of Bhinmál as a subordinate ally in
his war with Graharipu (see above page 451). The Gurjjara or Bhinmál
empire seems to have broken into several sections of which the three
leading portions were the Chauháns of Sámbhar, the Paramáras of Málwa,
and the Solankis of Anahilaváda.
The inscriptions which follow throw a certain amount of light on
the history of Bhinmál during and after the Solanki period. The
two earliest in date (Nos. 1 and 2) which are probably of the
tenth century, give no historical details. Nos. 3 and 4 show that
between A.D. 1057 and 1067 Bhinmál was ruled by the Mahárájádhirája
Krishnarája of the Paramára race. This is a valuable confirmation
of Rájput tradition, according to which [1127] the Paramára Rája of
Ábu was followed by the prince of Srímála, when he aided Múlarája
against Graharipu (c. 990 A.D.) and the Paramáras remained paramount
in this region until the beginning of the thirteenth century. [1128]
The title of Mahárájádhirája meant much less at this period than
it meant before the Valabhi kings had cheapened it. Still it shows
that Krishnarája's rank was considerably higher than that of a mere
feudatory chieftain. Inscription No. 3 gives the names of Krishnarája's
father Dhamdhuka and of his grandfather Devarája. The first of these
two names occurs in the main line of Ábu as the successor of Dhúmarája
the first Paramára sovereign. [1129] According to Rájput tradition
the Paramáras were at one time supreme in Marásthalí and held all
the nine castles of the Waste. But in the historical period their
chief possessions in Márwád lay about Ábu and Chandrávati, though we
have a glimpse of another branch maintaining itself at Kerálu near
Bádmer. [1130] The Paramára chiefs of Ábu are constantly referred to in
the Solanki annals, and during the golden age of the Solanki monarchy
(A.D. 1094-1174) they were the vassals of that power, and their Bhinmál
branch, if it was ever a distinct chiefship, probably followed the
fortunes of the main line, though the Bhinmál inscriptions give us
no facts for this long period. The next item of information is given
by Inscription 5, which is dated in the Samvat year 1239 (A.D. 1183)
in the reign of the Maháraul Srí Jayatasíha-deva. This name is of
special interest, as it can hardly be doubted that we have here to do
with that "Jaitsí Parmár" of Ábu whose daughter's beauty caused the
fatal feud between "Bhíma Solanki" of Anahilaváda and Prithiráj Chohán
of Delhi. [1131] The title of Mahâraul is to be noted as indicating
the decline of the family from the great days of Krishnarája.
Towards the end of the thirteenth century the old world was falling
to pieces, and the Paramáras lost one after another nearly all
their ancient possessions to the Choháns of Nádol. Bhinmál must have
fallen about A.D. 1200 or a few years before, for Inscription No. 6
is dated Samvat 1262 (A.D. 1206) in the reign of the Mahárájádhirája
Srí Udayasimhadêva, who, as we learn from Inscription 12, was the son
of the Maháraul Srí Samarasimhadeva, of the Chohán race. The sudden
rise of the son to greatness is implied in the difference of title
and it may be inferred that Udayasimha himself was the conqueror of
Bhinmál, though the capture of Ábu is ascribed by Forbes to a chief
named Lúniga. [1132]
Inscriptions Nos. 6 to 8 being dated in the reign of Udayasimha, show
that he lived to at least the year A.D. 1249 and therefore reigned
at least forty-three years. He is also referred to in the Inscription
No. 10, dated A.D. 1274, but in a way that does not necessarily imply
that he was still alive, as the record only speaks of an endowment
for his spiritual benefit, made by a person who was perhaps an old
retainer. His name also occurs in the genealogy in No. 12. His reign
was apparently a prosperous one but no historical facts beyond those
already noted are known about him.
Inscription No. 12 shows that Udayasimha had a son named Váhadhasimha,
who, as he is given no royal title, probably died before his
father. Udayasimha's successor, or at all events the next king in
whose reign grants are dated, was Cáciga, who is given the title of
Maháraul in Inscriptions 11 (A.D. 1277) and 12 (A.D. 1278). [1133]
His relationship to Udayasimha does not clearly appear, but he
was probably either an elder brother or an uncle of the Cámunda
for whose benefit the gift recorded in Inscription 12 was made and
who seems to be a grandson of Udayasimha. Cáciga appears to be the
Mahámandalesvara Cáciga of Inscription 15 in the Bháunagar State
Collection (Bháu. Prá. I. list page 5) which is stated to bear the
date Samvat 1332 (A.D. 1276) and to be engraved on a pillar in the
temple of Pársvanátha at Ratanpur near Jodhpúr. It is clear that
he was tributary to some greater power though it is not easy to say
who his suzerain was. At this period Márwár was in a state of chaos
under the increasing pressure of the Ráthods. Only five years after
Cáciga's last date (A.D. 1278) we meet with the name of a new ruler,
the Maháraul Srí Sámvatasimha. He is mentioned in Inscriptions 13
(A.D. 1283) 14 (A.D. 1286) and 15 (A.D. 1289) and also in 44 of the
Bháunagar Collection (A.D. 1296 Bháu. Prá. I. list page 13) from a Jain
temple at Juná. He is not stated to have belonged to the same family
as the previous rulers, but he bears the family title of Maháraul, and
it may be inferred with probability that he was a son of Cáciga. He
reigned for at least thirteen years (A.D. 1283-1296). It must have
been about A.D. 1300 or a little later, that the Choháns were deprived
of Bhinmál by the Ráthods and the line of Udayasimha died out. [1134]
[Inscriptions.] The Jagsvámi temple has the honour of supplying
fifteen of eighteen unmodern inscriptions found at Bhinmál. Of the
fifteen inscriptions belonging to Jagsvámi's temple nine are in place
and six have been removed to other buildings. Of the six which have
been moved five are in Báráji's rest-house in the east and one is in
the enclosure of Mahálakshámí's temple in the south of the town. Of
the three remaining inscriptions of one (No. 3) the date S. 1106
(A.D. 1043) is alone legible. Of the letters on the two others, one in
the bed and the other on the north bank of the Jaikop lake, no portion
can be read. Arranged according to date the sixteen inscriptions of
which any portion has been read come in the following order:
I.--(S. 950-1050; A.D. 900-1000. No. 1 of Plan.) On the left hand
side of the eastern face of the broken architrave of the porch of the
shrine of Jagsvâmi. The letters show the inscription to be of about
the tenth century:
Srî Jagasvâmidêvasya vâsare
on the day of Srî Jagasvâmi. [1135]
II.--(S. 950-1050; A.D. 900-1000. No. 2 of Plan.) On the south
face of the eightsided section of the northern pillar of the shrine
porch in the temple of Jagsvâmi. Wrongly described in Bhâvanagara
prâcînasodhasangraha I. under No. 46 of the State Collection, as
referring to a man called Vasumdhara and dated Vi. S. 1330. As the
letters show, the inscription is of about the tenth century. It
consists of a single complete verse:
1. Vasumdharî-kâri-
2. tâu dvâu stambhâv ê-
3. -tâu manôharâu
4. svapituh Santaka-
5. sârthê satatam
6. punyavriddhayê ||
These two lovely pillars Vasumdharî had made for her father
Santaka's sake for increase of merit for ever.
III.--(S. 1106; A.D. 1049. Not on Plan.) On the east side of the
southern water channel into Gautama's lake three-quarters of a mile
north of the town. Except the date nothing can be deciphered.
IV.--(S. 1117; A.D. 1060. Not on Plan.) On the lower part of a pillar
in the dharmasálá east of the temple of Bârâji on the east of the
town. Prose:
1. Om Namah sûryâya | yasyôdayâstasamayêsuramakutanispri-
2. shta-carana-kamalô s pi | kurutê s jalim Trinetrah sa jayati
dhâmnâ nidhi
3. Sûryah | Samvat 1117 (A.D. 1057) Mâgha Sudi 6 Ravâu Srî Srîmâle
Paramâravams
4. dbhavo Mahârâjâdhîrâjâ Srî Krishnarâjah Srî Dhamdhukasutah Srîmad
Dêvarâ-
5. -ja-pauttrah tasmin kshitîsê vijayini |
vartamâna-varsha-vârika-Dharkuta-
6. jâti-Kirinâdityô Jêla-sutô Dêda-Harir Mâdhava-sutô Dhamdha-nâkô Dha-
7. ranacanda-sutas tathâ Thâkhâta-jâti Dharanâdityah Sarvadêva-sutah
| amî-
8. bhiscaturbhis tathâ Vânyêna Dharkuta-jâtyâ Dhamdhakêna Jêlasutêna
nija-ku-
9. -la-mandanêna dêva-guru-vrâhmana-susrûshâ-parêna
Ravi-carana-yuga-dhyânâ-
10. -vishtena samsârasyânityatâm(n)irîkshya râjâno râjaputrâmsca
vrâhmanân (ma-)
11. -hâjana-paurâmsca tathâ lokân Saura-dharmê pravarttâyya dravyâni
me ... (ni)
12. -tya-tejo-nidheh Srî Jagatsvâmi-dêvasya deva-bhavana-jîrnoddhâ ...
13. (kâ)râpitam bhavanasyopari svarnna-kalasam vrâhmanena
para-(ma-dhâ-)
14. -rmmikena Jêjâkêna nija-dravyena kâritam iti || Sam 1
15. Jyeshtha Su di 8 somê râtrâu ghatikâ 3 pala 25 asmin la-
16. (g)nê sarvakarma nishpâdya kalasam dhvajam ca dayapitam iti ||
17. (Ta)thâ purâtanavrittêna pari devasyâsya Râjñâ Srî Krishnarâjêna
Srî-
18. ... (pu-)rîya-mandalê grâmam prativao drâ. 20 Sacaliyâ-grâmê
kshêtram êkam
19. ...... trâyâ râjabhôgât tu drôna ...... sati kâ ..
20. ... || Râmasî Pômarapi kâ ...... prativao drâ. 1 ......
21. .... vijñapya camdanena kârâpitam iti || Tathâ âlav ....
22. ... ya pra da ... likhitam kada ..........
23. ............. kâya .....
Translation.
1-3. Om! Reverence to the Sun! Victorious is that sun, the storehouse
of brightness, at whose rising and setting the three-eyed (Siva),
even though (his own) lotus feet are touched by the diadems of the
gods, folds his hands (in adoration).
3-5. On Sunday the 6th of the light half of Mâgha, the year 1113, at
holy Srîmâla the Mahârâjâdhirâja Srî Krishnarâja son of Srî Dhamdhuka
and grandson of the glorious Devarâja, of the Paramâra race--in his
victorious reign.
6-7. Kirinâditya, Jêla's son, of the Dharkuta family, (being
office-holder) in his turn for the current year, Dada Hari son of
Mâdhava, Dhamdhanaka son of Dharanacanda and Dharanâditya son of
Sarvadeva of the Thâkhâta race.
8-12. By these four and by the Vânî (?) Dhamdhaka son of Jêla of
the Dharkuta race, the ornament of his family, strict in obedience
to the gods, to his teachers and to Brâhmanas, and full of devotion
to the feet of Ravi (the Sun), observing the perishableness of this
world, and urging kings Kshatriyas Brâhmanas merchants and townsfolk
to worship the sun, repairs were done to the temple of the god Srî
Jagatsvâmi, the everlasting store of light.
13. The kalasa of gold above the temple the very righteous Brâhmana
Jêjâka had made at his own charges. In the year 1....
15. on Monday the 8th of the light half of Jyêshtha, in the 25th pala
of the 3rd ghatikâ of night--at this moment
16. all the work being finished the kalasa and banner were set up (?)
17. and after the ancient manner by the king Srî Krishnarâja .... of
this complaint ....
18. a village in the Srî .... purîya district, yearly 20 drammas. In
Sacaliyâ village a field
19. .... But from the king's share (of the crop) a drôna ....
20. ............... yearly 1 dramma .......
21. .... by order was caused to be made by Camdana || and ...
22. ......... written ..........
23. ...... kâya.
V.--(S. 1123; A.D. 1066. No. 3 of Plan.) On the north face of the upper
square section of the more northerly of the two pillars that support
the eastern side of the dome of the temple of Jagsvâmi. Entirely
in prose:
1. Om. Samvat 1123, Jyêshtha Vadi 12 Sanâu || adyêha Srî Srîmâlê
Mahârâjâdhirâja-Srî Krishnarà-
2. ja-râjyê Dêvasrîcandîsa-Mahâdêva-dharmâdhikâra-cêtakaparama
Pâsupatâcârya-Srî Jâvalasyê ... | Sauva-
3. -rnika Jasanâsâ | Srêshthi Camdanâ Kiranâdityâ Sîharâ
varttamâna-varsha-vârika-Joga-candra .....
4. Gugâ navâi .... lôkê ca êka .. matîbhûtvâ
........... .......... Srîmâlîya Vrâ-
5. hmana Vâhatêna ......... Srî Camdîsa ............ ...... drammâ ....
6-13. Badly damaged: only a few letters legible here and there.
Translation.
1-2. Ôm! On Saturday the 12th of the dark half of Jyêshtha Samvat
1123--on this day at holy Srîmâla, in the reign of the Mahârâjâdhirâja
Srí Krishnarâja--of Srî Jâvala, the servant of the offices of religion
to the god Srî Camdîsa Mahâdêva, the supreme teacher of the Pâsupatas
...
3. The goldsmith Jasanâsâ, the seth Camdanâ, Kiranâditya, Sîharâ,
Jogacamdra the office-holder in turn for the current year
4-5. Gugâ ... and in the world ... being of one mind ... ... by Vâhata
the Srîmâlî Brâhmana ... Srî Camdîsa ... drammas ...
VI.--(S. 1239; A.D. 1183. No. 4 of Plan.) On the upper face of the
eightsided section of the fallen pillar on the south side of the dome
of the temple of Jagsvâmi. Entirely in prose:
1. Sam. 1239 Âsvina Vadi 10 Vudhê
2. Adyêha Srî Srîmâle Mahârâja-
3. -putra Srî Jayatasîha-dêva-râjyê ||
4. Guhilo Pramahidâsuta-trao arava-
5. sâka Vahiyana Vâlâka-dêvâya
6. drava dra. 1 tathâ bhâryâ Mâlhanadê-
7. dî krita dra. 1 yê kêpi pa ati bhava
8. mti teshâm pratidrao vi 1 labhyâ yahko(s)
9. pi catra-pâlô bhavati tena varshân(u-)
10. -varsha(m) dinê dêvâya dâtavyam ||
Translation.
1. In the year 1239 (1183 A.D.) on Wednesday the tenth of the dark
half of Âsvina
2-3. On this day here in holy Srîmâla in the reign of his majesty
Srî Jayatasîha the Mahâraul.
4-6. Aravasâka Vahiyana the Guhila, the Trao, [1136] son of Pramahidâ
(gave) to Vâlâka-dêva one dramma in cash.
6-7. And (his) wife Mâlhana-dêdî (dêvî) (gave) one dramma. Whosoever
are , by them for each dramma one vi is to be received. Whosoever
9. is the ruler by him every
10. year on the day it is to be given to the god.
VII.--(S. 1262; A.D. 1206. No. 5 of Plan.) On the upper face of the
lower square section of the fallen pillar which is one of the pair
of three dome pillars. Prose:
1. o || Om. Namah Suryâyah || Yasyodayâstasamayê sura-makuta-nispri-
2. shta-carana-kamalopi kurutê mjali(m) trinêtra(h) sajayati dhâmnâm
niddhi(h) sûryah ||
3. Samvat 1262 varshê adyêha Srî Srîmâle Mahârâjâdhirâja Srî Uda-
4. -yasîmha-dêva-kalyâna-vijaya-râjyê mahao
Âsvapasî-prabhriti-pamca-kula-
5. pratipattâu || Kâyastha-jâtîya-Vâlamyânvayê mahao Yasôpâlasrêyô
rthamvê (cê?)-
6. -taka-Vîlhâkêna Srî Jayasvâmi-dêvîya-bhâmdâgârê kshêpita dra. 40
catvari(m).
7. Sat Âsvina mâsê yâtr(ôtsavê?) Âsvina sudi 13 ... 1 Âgni câyê.
8. Mâlâyâ, pushpamû dra. 4 aguru dra ...
9. -dra. 4 pramadâ kulasya dra. 1 êvam dra. 12 dvâdasa-drammâ
âcamdrârkam prativarsham dêvêna kârâpa
10. nîyâ || tathâ srêyârtham Madrakêna(?) dêva bhâmdâgârê kshipita
dra. 15 pamcadasa drammâ Mâgha-
11. -vadi 6 dinê balinibamdhê(?) gôdhûma sê 2 pâkâ ghrita palî 9
naivêdya 32 amga-
12. -bhôgô prativarshamâcamdrârkam yâvat dêvêna karanîyah ... dinê
Âhadasvâ-
13. -mi-suhâlam/ Bhadrasvâmi-suhâlam/ Acamdrârkavat âpanîya(m)
likhitam pâ° Bâmdhavada su(tê)-
14. -na Câmdapasâkêna hînâksharam adhikâksharam pramânam ||
Translation.
1-2. Om. Reverence to the Sun! Victorious is that sun, the storehouse
of brightness, at whose rising and setting the three-eyed (Siva) folds
his hands (in adoration), even though his lotus feet are touched by
the diadems of the gods.
3-5. In the Samvat year 1262 (1206 A.D.), on this day here in holy
Srîmâla, in the prosperous and victorious reign of his majesty the
Mahârâjâdhirâja Srî Udayasîmha in the term of office of the panch
(consisting of) Âsvapasî &c.
5-7. For the (spiritual) benefit of Yasôpâla in the Vâlamya family of
the Kâyastha caste, dra. 40, forty drammas were deposited by Vîlhâka
the Vetaka (or Cêtaka) in the treasury of the god Srî Jayasvâmi.
7. At the yâtrâ festival in the month of Âsvina, on the 13th of the
light half of Âsvina ... | , at the building of the fire-(altar).
8. ... for flowers for the garland dra. 4, aloewood dra....
9. 4 drammas, for the band of singing women one dramma: thus dra. 12,
twelve drammas (in all) are to be applied yearly by the god so long
as sun and moon endure.
10. So also the dra. 15, fifteen drammas deposited in the treasury
of the god by Madraka(?) for (spiritual) benefit.
11-12. On the sixth of the dark half of Mâgha in the fixed ritual of
the bali, wheat one ser, ... ghi nine palîs, the naivêdya ... 32,
the angabhôga is to be performed yearly by the god so long as sun
and moon endure.
12-13. On the ... day the suhâla of Âhadasvâmi and the suhâla of
Bhadrasvâmi is to be given so long as sun and moon endure.
13-14. Written by the pâ° Camdapasâka son of Bâmdhavada. [1137] The
letter less or the letter more ... of authority.
VIII.--(S. 1274; A.D. 1218. Not in Plan.) In Bârâji's rest-house on
the west face of the third right hand pillar. Prose:
1. Samvat 1274 varshê Bhâdrapada sudi 9 Sukrê dyêha Srî-Srîmâ-
2. -lê Mahârâjâdhirâja Srî Udaya-simha-dêva-kalyâna-vijaya-râjyê Sa°.
3. Dêpâlaprabhriti-pamcakula pratipattâu....
4. ..... Srî Udayasîha ...... Srîdêva Jagasvâmi-naivêdyê ..
5. ..... dina .. nityadêya lô 2 dvân.
6. }
7. } Illegible.
8. }
Translation.
1. In the Samvat year 1274 (1218 A.D.) on Friday the 9th of the bright
half of Bhâdrapada--on this day here in holy Srîmâla,
2. in the prosperous and victorious reign of his majesty the
Mahârâjâdhirâja Srî Udayasimha, in
3. the term of office of the panch (consisting of) Sa° Dêpâla and
others .....
4. ... Srî Udayasîha ..... in the naivedya of Srîdêva Jagasvâmi....
5. ..... day ... to be given regularly 2 two lô° (?).
IX.--(S. 1305; A.D. 1249. Not in Plan.) On the south face of the
fifth right pillar on the right hand of Bârâji's rest-house. Prose:
1. Ôm Namah Sûryâyah || yasyodayâstasa-
2. -mayê Sura-makuta-nisprishta-carana-
3. -kamalo pi kurutê mjalim Trinetra sa
4. jayati dhâmnâ(m) nidhi(h) Suryah || Sam. 1305 va-
5. -rshê adyêha Srî Srîmâlê Mahârâjâdhirâjasrî (Uda-)
6. -ya-siha-dêva-kalyâna-vijaya-râjyê maha° Gaja(si-)
7. -ha-prabhriti pamca(kula-pratipattâu) ..... nadêvî ...
8. vâha ... Srî Jagasvâmidêvîyabhândâgâre kshêpita dra. 50 pamcâ
(saddrammâ â-)
9. -Svina-yâtrâyâm Âsvina sudi (4) dinê divasa-bali ..
10. ................................ (gô-)
11. -dhûma sê 2 .. ghrita ka 8 ........... muga pâ 2 ghrita ka 2.
12. }
13. }
14. } Illegible.
15. }
Translation.
1-4. Ôm. Reverence to the Sun! Victorious is that sun, the storehouse
of brightness, at whose rising and setting the three-eyed (Siva)
folds his hands (in adoration), even though his feet are touched by
the diadems of the gods.
4-7. In the year Sam. 1305 (1249 A.D.), on this day here in holy
Srîmâla in the prosperous and victorious reign of his majesty the
Mahârâjâdhirâja Srî Udayasiha, in the term of office of the panch
(consisting of) Maha° Gajasiha and others ...... nadêvî.
8. Vâha ... dra. 50 fifty drammas deposited in the treasury of the
god Srî Jagasvâmi.
9. At the Âsvina festival on the 4th day of the light half of Âsvina
the day's bali.
10. ..........
11. Wheat sers 2 .. ghî karshas (8) ..... mung pâ 2, ghî
karshas 2.
12-15. Illegible.
X.--(S. 1320; A.D. 1264. No. 6 of Plan.) On the east face of the
lower square section of the more northerly of the east pair of dome
pillars of Jagsvâmi's temple. First thirteen lines in verse, the rest
in prose. No. 49 of the Bhâunagar State Collection (Bhâu. Prâ. I.)
1. Ôm namo Vighnarâjâya namo devâya bhâsvate | namo nanta-sva-
2. rûpâya Harayê Cakrapânayê || namah SivâyaSomâya namah para-
3. ma-Vrahmanê | Iti pamcanamaskârâh sarvapâpapranâ-sakâh || sarva-mam-
4. gala-mamgalyâh sarva-saukhya-pradâyakâh | sarvârtha-siddhi-sampannâh
sam-
5. -tu mê hridi sarvadâ || Iti jantur japan nityam nityam âsrayatê
sukham | ta-
6. -smâd asmin japê punyê ratir astu sadaiva mê || Iti
dhyânaikanishthâtmâ-
7. Kâyastho naigamânvayê | Rishir âsît purâ Sadhunamdano namdanah
satâin ||
8. Srikrishna-Krishna-Govinda-pranidhâna-parâyanah | Pautras tasyâjani
Srîmâ-
9. -n Sadhdhalo Valanâmgajah || Sadaiva
datta-mishtânna-toshitâneka-vâdavah |
10. Ahâra-prasaro yasya pânih padmâlayâlayah || paropakâra-vratinâm
vaishna
11. vadharmasêvinâm || yêna janmâtmanascakrê sâdhuvâda-vibhûshitam ||
tatah parama-
12. -dharmmâtmâ sadâ visadamânasah || dêvîdatta-varah Srîmân Subhato
bhût tadamgabhûh |
13. Câgneyas tasya Kêdâra-pukah Kânhado bhavat | Mahâdêvasuto yasya
bhrârau Râ-
14. -ma. Âsalô || Têna Srîkêdâraputraka Kânhadêna svasrêyasê Sam
1320 va-
15. -rshê Mâgha Su di 9 navamîdinê prativarasham balinimittam Srî
Jayasvâmi-dê-
16. vîya-bhândâgârê kshêpita dra. 50 pamcâsan drammâh || bali-nibamdhê
godhûma sê 1 1/2
17. ghrita ka 6 naivêdyê mâ 1/2 muga mâ 3/4 ghrita ka 1/2 Âbôtî dra
1/4 + 2
18. Vyâsa lô 2 pushpakumkumâguru-mûlyê dra. 2 patra-pûga-mû dra |
pramadâkula
19. dra. 1 Êvam prativarsham dêvakîyabhândâgârât shad drammâ vyayê
dêvêna kârâ
20. pyam || Iyam prasastir Maha° Subhatêna bhanitâ |
Dhruva-Nâgvala-suta-Dêdâ-
21. -kêna likhitâ || sûtra° Gôgâ Suta-Bhîmasîhênôtkîrnâ || ka || ka ||
Translation.
1. "Om. Reverence to the lord of obstacles (Ganesa), reverence to
the brilliant god (the Sun), reverence to him of everlasting nature,
2. To Hari, wielder of the discus. Reverence to Siva (and) to Sôma,
reverence
3-5. to the highest Brahma. May these five reverences which destroy
all sin, the most auspicious of all auspicious (sayings), which
grant all happiness, attended with the accomplishment of all objects,
be ever in my heart."
5-6. The creature that constantly murmurs (these words) resorts to
everlasting happiness. Therefore may I for ever take pleasure in this
holy murmur.
6-7. There was formerly in the Naigama family a Kâyastha, Rishi son
of Sadhu, the delight of the good, whose mind was solely intent upon
(the above) meditation.
7-9. (He was) devoted to meditation on (the names) Srí Krishna,
Krishna, and Govinda. To him was born a grandson, the glorious
Sadhdhala son of Valana, who constantly satisfied numerous Brâhmanas
with gifts of sweet food,
10. whose hand was not stretched out to steal, who was the home of
Lakshmî for the followers of the Vaishnava religion, who are vowed
to doing good to others,
11-12. who adorned his life with the discussions of saints. From him
there was the glorious Subhata, the very righteous, whose mind was
ever clear, and to whom Dêvî granted a boon. Born of his body
13-14. was Câgneya. His (grandson) was Kânhâda son of Kêdâra or
Mahâdêva and his (Kânhada's) two brothers were Râma and Âsala.
14-16. By this Kânhada, son of Kêdâra for his own benefit, fifty
drammas dra. 50, were deposited in the treasury of Srî Jayasvâmidêva
for a yearly bali, on the ninth (9) of the light half of Mâgha,
in the Samvat year 1320 (1264 A.D.)
16-18. In the Bali endowment wheat 1 1/2 seers, ghî 6 karshas, in the
naivêdya 1 measure, mung 3/4 measure, ghî 1/2 karsha, Âbôti (?) 1/4
dramma + 2, Bhata lô (?), for the price of flowers turmeric and aloe
wood one dramma, for the price of leaves and betelnut one dramma,
for the band of singing women one dramma.
19. So let six drammas be expended every year by the god from his
treasury.
20-21. This prasasti was spoken (composed) by the Maha-(ttara
?) Subhata. It was written by Dêdâka, son of Nâgvala the Dhruva. It
is engraved by the carpenter Bhîmasêna son of Gôgâ.
XI.--(S. 1330; A.D. 1264. No. 7 of Plan.) On the south face of
the lower square section of the western side of the north pair
of dome pillars. First 11 1/2 lines and lines 21 22 and half of
23 in verse, the rest in prose. No. 47 of the Bhâunagar State
Collection. (Bhâu. Prâ. I. list page 14):
1. Namah Srî Vighnarâjâya namo dêvâya bhâsvatê namo ...
2. Paramâna(m) dadâyinê cakrapânayê | Kâyastha-vámsa prasavah purâsît.
3. Srî Sâdha-nâmâ purushah purânah | Rishi ....
4. }
5. } Damaged and illegible.
6. }
7. ....... dharmârtha ... vigâha-
8. -mânô ânamdakârah ....... janishta sû
9. nuh Subhata ............ saubhâgya-sampal-lalitâ- 10. -bhidhânâ |
trivarga-sâram tanaya-svarûpam ........ sajjanâgryam Râjâdhi.
11. Râjôdaya-siha-deva-nihsreyasê Srî Subhatêna têna | dêvasya kosê....
12. ..... mkshêpitam ..... || Tênaiva Maha° Subhatêna-sva srê-
13. -yasê Samvat 1330 varshê Âsvina su di 4 caturthîdinê divasa bali-
14. -pûjâ-prêkshanîyakârtha(m) dêva Srî Jayasvâmi-bhândâgârê
dra. 50 pam-
15. -câsan drammâ nikshêpitâh || Tathâ Srîkaranê Maha°
Gajasîhaprabhriti-
16. -pamcakulam upârâdhayita(-yati) | Balidinê varshanibamdhê kârâpita
dra. 4 catu-
17. -ro drammâh prativarsham svîya pastalâ bhâvya ... pamcakulêna
dâtâvyâh
18. Vali-nivamdhê gôdhûma sê 2 ghrita ka 8 muga mâ | côshâm mâ 1/2
ghrita ka 1/2 vyâ-
19. -sa-nirvâpa I Abôtî nirvâpa I Kumkumâguru dra. 2 pushpa dra. 2
patrapûga dra. 2.
20. Pramadâkula dra. 2 êvam êtat prativarsham âcamdrârkkam dêvêna
kârâpyam ||
21. Srîsatya-ratna-pura-lâta-hradâdhikârî, Srîmâladesavahikâdhikri |
22. -to dhurînah | vyâsêna candaharinâ vidushâm varêna yo dhyâpitah
sa vi-
23. -dadhê Subhatah prasastim || Dhru° Dêdâkêna likhitâ sûtra°
Gôshasîhê-
24. -na utkirnâ || la ||
Translation.
1-2. Reverence to the Lord of Obstacles (Ganesa). Reverence to the
shining god. Reverence ... to (Vishnu) the holder of the discus who
bestows supreme happiness.
2-3. There was formerly an ancient man named Srî Sâdha born of the
Kâyastha race. Rishi ......
4-6. Illegible.
7-9. .... for righteousness .... entering ..... giving pleasure
.... there was born a son Subhata--
9-10. ... (a wife) Lalitâ by name, rich in excellence ... the
summing-up of the three objects of human effort (religious merit,
wealth, and pleasure) in the form of a son ... the chief of the
virtuous--
11. By that Srî Subhata for the spiritual benefit of the king of kings
his majesty Udayasîha in the treasury of the god ... deposited ......
12-15. By that same Maha° Subhata for his own (spiritual) benefit
in the Samvat year 1330 (1274 A.D.) on the fourth day of the bright
half of Âsvina, for the day's bali, worship and darsana dra. 50,
fifty drammas were deposited in the treasury of the god Srî Jayasvâmi.
15-17. And he serves (propitiates ?) the pamca consisting of Maha°
Gajasîha and the rest at Srî Karana. On the bali day the four (4)
drammas given for the bali endowment are to be paid every year by
the pamca from their own....
18-20. In the bali endowment wheat sê 2, ghî ka(rshas) 8, mung one
measure, côsha 1/2 measure, ghî ka(rsha) 1/2, the Bhat's dole 1,
the Abôtî's dole 1, turmeric and aloewood dra. 2, flowers dra. 2,
leaves and betelnut dra. 2, the band of singing women dra. 2: so is
this to be given yearly by the god so long as sun and moon endure.
21-23. Subhata, the officer of Srî Satyapura Ratnapura and Lâta-hrada,
the chief set over the vahikas of the Srîmâla country, who was taught
by Canda Hari the purânic, best of the learned, composed the prasasti.
24. Written by Dêdâka the Dhruva and engraved by Gôshasîha the
carpenter.
XII--(S. 1333; A.D. 1277. Not in Plan.) On the north bank of Jaikop
lake on a fallen pillar to the west of Ghazni Khán's tomb. Lines
1-4 and half of line 5 and lines 18-22 (and perhaps 23 and 24) in
verse, the rest in prose. No. 52 of the Bhâunagar State Collection
(Bhâu. Prâ. I. list pages 15-16):
1. Yah purâtra mahâsthânê Srîmâlê susamâgatah | sa deva(h) Srî
2. Mahâvîra ........ bhayatrâtâ (?) prajñâ
3. Yam saranam gatáh | tasya Vîrajinêmdrasya prajârtham sasanam navam
|| 2 Pâ-
4. -râpaddha-mahâgacchê punya-punya-svabhâvinâ( ?) Srî
pûrnacamdra-sûri-
5. nâ prasâdâl likhyatê yathâ || svasti Samvat 1333 varshê || Âsvi-
6. -na su di 14 Sômê | adyêha Srî Srîmâlê Mahârâjakula Srî Ca (?)
7. -ciga-dêva-kalyâna-vijayi-râjyê tanniyukta-maha° Gajasîha-
8. -prabhriti-pamcakula-pratipattâu Srî Srimâla-dêsa-vahikâdhikritêna
9. Naigamânvaya-kâyastha-mahattama-Subhatêna tathâ(ve?) cêtaka
Karmasîhê-
10. -na svaârêyasê Âsvinamâsîya-yâtrâ-mahôtsavê Âsvina Su di 14 ca-
11. -turdasî-dinê Srî Mahâvîradêvâya prativarsham
pamcôpacâra-pûjânimi-
12. -ttam Srîkaranîyapamcakulam
sêlahatha-dâsî-narapâla-varakti-pûrvasambô-
13. -dhya-talapa-dêhala-sahadî-pada-ma ... hala-sahadî
14. da 5 saptavisôpakôpê pamcadrammâ samâ sêlahathâbhâvyê âtha
15. drâ°. ma dra. 8 ashtâu dramma: || ubhayam saptavisôpakôpêna
trayôdasa dra-
16. -mmâ âcamdrârkkam dêvadâyê kârâpitâh || varttamâna-pamca-kulêna va-
17. -rttamâna-sêlahathêna dêvadâyê kritam idam svasrêyasê pâlanîyam ||
18. Yasmân pamcakulô sarvô mantavyam iti sarvadâ | tasya tasya
tadâ srêyo
19. Yasya yasya yadâ padam || || Srîsatya-ratna-pura-Lâta-hradâdhikârî
Srî-
20. -mâla-dêsa-vahikâdhikrito dhurînah | vyâsêna Candaharinâ
vidushâm va-
21. -rêna yodhyâpitah sa vidadhê Subhatah prasastim || tha || Iyam
Gôgânujâtê- 22. (-na) sûtradhârêna dhîmatâ | utkirnâ Bhîmasîhêna
sâsanâkshara-mâlikâ |
23. .. sanam idam mathapatimahendragoshtika Âcamdrapratipattâu ||
tha ||
24. .. vasasamaya ..... (li) khitam têna dhîmatâ | yo vâcayati punyâ-
25. ... sata ........ tî || tha || ma(m)gala-sadâsrîh || sivamastu
samp.
Translation.
1. The god Srî Mahâvîra who formerly came in(to) this great town
Srîmâla ..... in whom the wise protected from fear take refuge--a
new ordinance is written as follows for the people's sake through
the favour of that Vîra, chief of the Jinas by Srî Pûrnacandra Sûri,
whose nature is most holy.
5-9. Good luck! In the Samvat year 1333 (1277 A.D.), on Monday the
14th of the light half of Âsvina--on this day here in holy Srîmâla
in the prosperous and victorious reign of his majesty Srî Câciga
the Mahâraul, in the term of office of the panch (consisting of)
Mahao Gajasîha and others, appointed by him.
9-11. By Subhata the leading Kâyastha, of the Naigama family, the
officer in authority over the Vahikas of the Srîmâla country, and by
Karmasîha the Cêtaka (servant) (or vêtaka), for their own (spiritual)
benefit, at the great festival of the jatrâ of the month of Âsvina
on the fourteenth day 14 of the light half of Âsvina, for the worship
(consisting of) the five services yearly to the god Srî Mahâvîra.
12-15. [These four lines seem to be made up chiefly of Prâkrit words
which I am unable to translate. They specify two sums, one of 5 and
the other of 8 drammas.]
15-17. Both, with the twenty-seventh upakopa (?), the 13 drammas
have been given in religious endowment. This which has been made
as a religious endowment is to be maintained by the pamca and by
the Sêlahatha (?) officiating (from time to time) for their own
(spiritual) benefit.
18-19. Because every pamca is always to be honoured, the benefit
(of maintaining the endowment) belongs to whomsoever at any time
(holds) the office.
19-22. Subhata, the officer of Srîsatyapura Ratnapura and Lâtahrada,
the chief set over the vahikas of the Srîmâla country, who was
taught by Candahari the purânik, the best of the learned, composed
the prasasti. The series of letters of this grant was engraved by
the wise carpenter Bhîmasîha the son of Gôga.
23-25. This grant was written by that wise one ... at the time ..... in
the term of office of the Abbot Mahêndra and the committeeman Âcamdra
(?) .. who causes to speak .. .... Good luck! Bliss for ever! May it
be auspicious ... Finis.
XIII.--(S. 1334; A.D. 1278. No. 8 in Plan.) On the north face of
the lower square section of the eastern of the north pair of dome
pillars. All in prose:
1. Om namah Sûryâyah || yasyôdayâstasamayê
suramukuta-nisprîshta-carana-
2. kamalo pi kurutê mjalim trinêtra
sajayati dhâmnâ(m) nidhi(h) sûryah || | Samvat 1334.
3. Varshê Âsvina va di 8 adyêha Srî Srîmâlê
Mahârâjakula-Srî-Câciga-Kalyâna-vija-
4. -ya-râjyê tanníyukta-mahao
... (si)ha-prabhriti-pamcakula-pratipattâu | êvam kâlê pravarttamânê
5. Câhumânânvayê Mahârâja(ku)la Srî Samarasihâtmaja-Mahârâjâdhirâja-Srî
Udaya ||
6. Sihadêvâmgaja-Srî Vâhadhasiha ......... Sri
Câmunda-râja-deva-srêyasê mahao
7. Dêdâkêna ...... Srî Jagasvâmidêvîya bhândâgâre ... bali .......
8. ... dra. 100 satam drammâ nikshêpitâ Âsvina-yâtrâyâ(m) Âsvina vadi
8 ashtamî-dinê divasa-bali ta-
9. -thâ amgabhôga ... prêkshanika ..... Srîdêvîya-bhâmdâgârât
kârâpanîya | bali-nibamdhê
10. gôdhûma sê 3 ghrita ka 1 (naivêdyê) ..... côshâ(m) mâ 2, muga sê
1/4, ghrita ka 1/2 vyâsanirvâpa 1 Âbôtî.
11. -nirvâpa 1 kumkumâguru-mûly(ê) dra. 2 tathâ pushphamûlyê dra. 2
(?) tathâ patrapûga-mûlyê dra. 2 pramadâkulê mûlyê dra. 2 ê-
12. -vam êtat Vyâsa-Âbôtika-srêshti-goshtika- ... kula-pramadâkula
prabhritinâm varsham varsham prati â-
13. camdrârka-yâvat tathâ ...... îtî kârâpanîya srî-dêvêna kârâpanîya |
pari kênâpi na karanî-
14. -yâ | likhitam dhruo Nâgula-suta-Dêdâkêna ...... hînâksharam
adhikâksharam vâ sarvam pramâna-
15. -miti || mamgalam sadâ srîh || (sûtradhâréna ?) Nânâ-suta Dêpâla
Sam 33 varshê Caitra va di 15 ...... saha.
16. Manasihêna (?) ..... ||
Translation.
1-2. Ôm. Reverence to the Sun! Victorious is that sun, the storehouse
of brightness, at whose rising and setting the three-eyed (Siva),
even though (his own) lotus feet are touched by the diadems of the
gods, folds his hands (in adoration).
3-4. In the Samvat year 1334 (1278 A.D.) on the 8th of the dark half
of Âsvina--on this day here in holy Srîmâla in the prosperous and
victorious reign of his majesty the Mahâraul Srî Câciga, in the term
of office of the pamca (consisting of) the Mahao .... Sîha and the
rest, appointed by him--at this time
5-6. for the (spiritual) benefit of his majesty Srî Câmunda-râja
.... (son of) Srî-Vâhadhasiha the son of his majesty Srî Udayasiha
the Mahârâjâdhirâja, (who was) the son of his majesty the Mahâraul
Srî Samarasiha in the Câhumâna race
7. By the Mahao Dêdâka .... in the treasury of the god Srî Jagasvâmi
.... bali ...
8. dra. 100, one hundred drammas, were deposited. At the Âsvina yâtrâ
the day's bali on the eighth 8 of the dark half of Âsvina
9. and the amgabhoga .. darsana, .. to be expended from the treasury
of the god. In the endowment of the bali
10-11. Wheat sê. 3: ghi ka(rshas) 1: in the naivêdya .. Côsha measures
2, munga sê. 3/4, ghi ka(rsha) 1/2, the Bhat's dole 1, the Âbôtî's
dole 1, for buying turmeric and aloe wood dra. 2, and for buying
flowers dra. 2 (?), and for buying leaves and betel dra. 2, for the
band of singing women dra. 2.
12-13. Thus this for the Bhat's, Âbôtîs, Committeemen, ..., band
of singing women &c. every year so long as sun and moon (endure) is
so .... to be expended, is to be expended by the god. Interruption
(?) is to be made by no one.
14. Written by Dêdâka son of Nâgula the dhruva .... the letter less
or the letter more--all is of (no?) authority.
15. Good luck! Bliss for ever. By the carpenter Dêpâla son of Nânâ,
on the 15th of the dark half of Çaitra in the year 33 ...
16. By Manasiha (?) ....
XIV.--(S. 1339; A.D. 1283. Not on Plan.) In Báráji's rest-house on the
south face of the first right pillar. Prose. No. 51 of the Bhâunagar
State Collection (Bhâu. Prâ. I. list page 5):
1. Ôm namah Sûryâyah || yasyôdayâstasamayê
sura-mukuta-nisprishta-carana-
2. -kamalô pi | kurutê mjalim trinètra sa jayati dhâmnâm nidhih
sûryah || samva
3. t. 1339 varshê Âsvina Su di | sanâv adyêha Srî Srîmâlê Mahârâja
kula-Srîsâmva-
4. -tasîha-dêva-kalyâna-vîjaya-râjyê tanniyukta-mahâ° sîha
prabhriti-pamcakula-
5. pratipattau Srî Jâvâlipurât atrâyâta-Guhilò -Ru-
6. -drapâla-suta-sâha° Sahajapâlêna âtmasrêyasê pitrimâtrisrêyasê
bali-pujâ-
7. amga bhôga pratyam(gam) Srî Jayasvâmi-dêvâya Sûryadêvâya bhâmdâgârê
(k)shêpita dra. 20 vim
8. sati drammâ || Svîya-Jâyakâsarahi Rudrâmârga-samîpe Kathara-pânâ-
9. âbhidhâna-kshêtra | êka pradattah | dêvâya dinê pûjâ nimi(t)
am Sâha° Saha-
10. -ja-pâla-bhâryâ âtma-srêyasê mâtâ-pitrôsrêyasê bhamdâgâre
(k)shêpita-
11. dra. 10 dasa-drammâ .......................... drammâ Asvi-
12. -na-yâtràyâm Âsvina-su-di | dinê divasa-bali-pujâ bhâmdâgârât
Srîdêvê-
13. -na kâràpanîyâ | vali-nivamdhê gôdhuma sê 2 ghrita ka 8 naivêdyê
côshâ(m) pâ 2 mu-
14. -ga ghrita ka 1/2 amgabhôgê patra-puga
15. pratyam(gam) dra. | Vyâsanirvâpa ....... pôtî-nirvâpa |
pramadâ-kula dra. 2 êtat samrva Srîdêvîya......... 16. kosa dra
.............. pramadâkulêna ........... âcamdrâ-kâlam yâva
17. -t. ......... nirvâpanîyam || karâpanîyam. .......... nâgula-sutêna
maha° Dê-
18. -dâkêna .............. | Guhilô Sâha° Rudrapâla-suta-sôdha°
Harisîhê na (Srîdê-)
19. -vîya-sthitaka dra. 4 Sahajapâla-suta-sâ sthita-
20. -ka dra 4. ...................
21-23. Illegible.
Translation.
1-2. Ôm. Reverence to the Sun! Victorious is that sun, the storehouse
of brightness, at whose rising and setting the three-eyed (Siva),
even though (his own) lotus feet are touched by the diadems of the
gods, folds his hands (in adoration).
3-5. On Saturday the first of the light half of Âsvina in the year 1339
(1283 A.D.) on this day here in holy Srîmâla, in the prosperous and
victorious reign of his majesty the Mahâraul Srî Sâmvatasîha, in the
term of office of the pamca (consisting of) the maha° ........ sîha
and the rest, appointed by him.
5-8. Dra. 20, twenty drammas, were deposited in the treasury for the
sun-god Srî Jagasvâmi by Sâha° Sahajapâla son of Rudrapâla the Guhila,
who came here from Srî Jâvâlipura, for every part of the bali, the
worship, and the amgabhoga, for his own (spiritual) benefit and for
the benefit of his father and mother.
8-9. ........ near the Rudrâ road 1 one field was given called
Kathara-pânâ
9-11. To the god on ......... day for worship, the wife of Sâha°
Sahajapâla for her own benefit and for the benefit of her father and
mother. .......... deposited dra. 10, ten drammas. ..............
11-12. Drammas in the Âsvina Yâtrâ on the first day of the light
half of Âsvina are to be expended by the god from the treasury (for)
the day's bali, worship. ...........
13-17. In the bali endowment wheat sê 2. .... ghi ka(rshas) 8: in the
nâivêdya côsha pâ 2 mung ..... ghi ka(rsha) 1/2: in the amgabhôga for
every part of the leaves and betel dra. 1, the Bhat's dole .........,
(the Âb)ôtî's dole 1, the band of singing women dra. 2; all this
the god's treasury dra. .............. by the band of singing women
................. so long as sun and moon endure ................. is
to be doled out, is to be expended.
17-20. By the Maha° Dêdâka son of Nâgula .............. By Sôdha°
Harisîha son of Sâha° Rudrapâla the Guhila, four sthitaka drammas
of the god ............. By Sâ ................ son of Sahajapâla
......... sthitaka drammas 4. ..........................
21-23. Illegible.
XV.--(S. 1342; A.D. 1286. Not in Plan.) In the ground close to the
wall on the right in entering the enclosure of old Mahâlakshmí's
temple. Prose. No. 50 of the Bhâunagar State Collection
(Bhâu. Prâ. I. page 15.)
1. Ôm. Namah Sûryâyah || Yasyôdayâstasamayê sura-ma-
2. -kuta-nisprishta-carana kamalô pi kurutê mjalim trinêtra saja-
3. -yati dhâmnâm nidhih sûryah || Samvat 1342 (1286 A.D.) Âsvina vadi
10 Ra-
4. -vâvadyêha Srî Srîmâlê Mahârâjakula Srî Sâmvatasîha dê-
5. -va-kalyâna-vijaya-râjyê tanniyukta-maha° Pândyâ-prabhriti-pamca-
6. -kula pratipattâu | Sâsanâksharâni praya(c)chati yathâ | Râthôda-
7. -jâtîya-Ûtisvatîha-pâutra Vâgasasuta Sîla° Alhanasîhê-
8. -na âtmîya-mâtâ-pitrô srêyasê svasrêyasê Srî Jagasvâmi-dê-
9. -vâya Âsvinê yâtrâyâm dasamîdinê divasa-bali-pûja prê-
10. -kshanîkâdi amga-bhôga-nimi(t)tam sêlahathâbhâvya-
11. -t Srî kârâpita âcamdrârkayâvat pradatta dra. 4 1/2.
12. Srîdêvîya-kôtadî.
13. Âcamdrârkam yah kôpi Sêlahathô bhavati têna varsham varsham
prati pâ-
14. -lanîyam ca | vahubhir vasudhâ bhuktâ râjabhi Sagarâdibhi yasya
15. yasya yadâ bhûmî tasya tasya tadâ phalam || 1 Asvina vadi 10 va-
16. -li-nibamdhê gôdhûma sê ghrita ka 12 naivêdyê côsham pâ 4.
17. mugâm mâ 1 ghrita ka 1/2 Vyâsanirvâpa 1 Abôtînirvâpa 1 kumkuma
18. kastûrî-pratyam(gam) dra. 4 pushpa-pratyam(gam) dra. 4
pramadâkula-pratyam(gam) dra. 4 patra-pû-
19. ga-pratyam(gam) dra. 4 êtat sarvam varsham 2 prati Srîdêvîya
bhâmdâgârât
20. Varttâpakai kârâpanîyam || mamgalam sadâsrîh || likhitam Dhruva
21. Nâgula-suta-dhru° Dêdâkêna Utkîrnnâ sûtra° Bhîmasîhêna ||.
Translation.
1-3. Ôm. Reverence to the Sun! Victorious is that sun, the storehouse
of brightness, at whose rising and setting the three-eyed (Siva),
even though (his own) lotus feet are touched by the diadems of the
gods, folds his hands (in adoration).
3-6. Samvat 1342 on Sunday the 10th of the dark half of Âsvina,
on this day here in holy Srîmâla, in the prosperous and victorious
reign of his majesty the Maharâul Srî Sâmvatasîha-dêva, in the term
of office of the pamca (consisting of) Maha° Pândyâ and the rest,
appointed by him, he sets forth the writing of the grant as follows.
6-11. By Sîla° Alhanasîha son of Vâgasa and grandson of Ûtisvâtîha of
the Râthôda race, for the benefit of his own mother and father and for
his own benefit, 4 1/2 drammas (were) given to the god Srî Jagasvâmi,
for the day's bali, the worship, the darsana &c., and the amgabhôga
on the 10th day at the Âsvina yâtrâ .... so long as sun and moon
(endure). ...
12-14. The god's treasure house ..... whosoever is Sêlahatha, by him
every year it is to be maintained also.
14-15. The earth has been enjoyed by many kings, beginning with
Sagara. Whosesoever the earth is at any time, his is also the fruit
thereof.
15-16. In the endowment of the bali for the 10th of the dark half of
Âsvina wheat sê ... ghi ka[rshas) 12: in the naivêdya côsha pâ 4.
17-19. Mung mâ 1, ghi ka 1/2, the Bhat's dole 1, the Âbôtî's dole 1,
for turmeric and musk each dra. 4, for flowers each dra. 4, for the
band of singing women each dra. 4, for leaves and betel each dra. 4.
19-21. All this is to be expended yearly from the god's
treasury.... Good luck! Bliss for ever. Written by Dhru° Dêdâka son
of Dhruva Nâgula. Engraved by Bhîmasîha the carpenter.
XVI.--(S. 1345; A.D. 1289. No. 9 of Plan.) On the south face of the
lower square section of the north-east corner pillar of the dome. The
first thirteen lines are in verse, the rest in prose. No. 48 of the
Bhâunagar State Collection (Bhâu. Prâ. I. list page 14):
1. Svargâpavargasukhadam paramâtmarûpam dhrisayamti yam sukritinô
hridi sa-
2. -rvadâiva tasmâi namaj-janahitâya surâsurêmdra
samstûyamâna-caritâya
3. namah Sivâya || 1 Slâghyah satâm sukritî sakritî manushyôs mânyô
maha-
4. -ttama-gunâi Subhatah sa êva | yascâ jagattrayagurum
girijâdhinâtham devam
5. namasyati natô nudinam mahêsa || 2 Sômô si nâtha
natimattara-kâiravê-
6. -shu punya-Prabhâsa-sarasi sthitim âsritêshu | tasmâ ... mahâbdhi-
7. -tîrê Srî Sômanâtha iti siddhigatam smarâmi || 3 Punyaih
Prabhâsasasi-bhûsha-
8. -na-Kardamâla-pâpa-pramôcana-runârtti-vimôcanâdyaih | êtâih Ka-
9. -pardi-krita-sat-tithibhih pradhânais tîrthâir alam kritam idam
hridayam mamâstu ||
10. 4 Êtasya punya-payasô jaladhês tathâsya Sârasvata-nivahasyata.
11. Da° || Ôm namah Sûryâyah Jaj(j)yôti prasarati tarâm lôka
krityâya ni-
12. -tyam | yannâmôktam sakalakalusham yâti páram payodhê | sarvasyâtmâ
sugati-
13. -surathô -dhvâmta-mâtamga-simgha | drishta-sûryô nava(bha)
si bhagavân sarvasyântyamka-
14. -rôti || Samvat 1345 varshê Mâgha Vadi 2 Sôme dyêha Srî 2 mâlê
mahârâja-
15. -kula-Srî Sâmvata-simgha-dêva-kalyâna-vijaya-râjyê
tanniyukta-maha° châmhâ-
16. -prabhriti-pamcakula-pratipatâu êvamkâle pravarttamâne
Srî-Jâvâlipuravâstavya-
17. Puskaranisthânîya-yajur-vêda pâthakâya | Padamalasyagô- trâya |
Vrâhma° na-
18. -vaghana-vamsotpannâdhyava°
Vâlhâpâutra | Jyôti° Mâdhava-pratidâuhitrâ Jyô°
19. Tilaka-dâuhitra-So[d].hala-putra-mâtu-Pûnala-suta | Vrâhma°
Vâgada samsârasyâ
20. Asâratâm jñâtvà | Srî Jagasvâmina | Srîsûryasya mûrttô prâsâdê
sâuvarnnaka-
21. -lasârôpita | jâtasradha dêvam sampûjya
samasta-dêva-lôka-Vrahma-lôka-pra-
22. -tyaksham | Vamsadvayôdharana-samaksham | Âtmanasca Âcamdrârkayâvat
sûrya-prasâda-prâ-
23. -pta-tyartham | prativarsham | pûjâm Srî Jagasvâmi-dêva-bhâmdâgârê
nikshipita | râukma-vî
24. sana-prî-dra. 200 dvâu Satâni Amîshâm drammânâm vyâjapadât
Âsvina-yâtrâyâm Asvi-
25. -na vadi || dinê divasa-vali kâyôvali nivamdhê gôdhûma sê 4 pakvê
ghrita ||
26. ka 16 nâivêdyê côshâm mâ 1 muga mâ 1 1/2 ghrita ka | vîdakê patra
8 pûga 2 amga-
27. -bhôga-pratya° dra. 4 pushpha pratya° dra. 6 patrapûga-pratya°
dra. 4 vyâsa-nirvâpa-Âbôtî-nirvâ-
28. -pa-nivamdhê côshâm sê 1/4 muga pâ 3 ghrita ka 1 dakshinâ lô 2
pramadâkula dra. 4 êta-
29. -t sarvam prativarsham âcamdrârka-yávat Srîdevasya bhâmdâgârât
vêcanîyam kârâpa-
30. -nîyam ca | subham bhavatu sarvadâ | Jyoti° Sûguda-sutêna
Camdrâdityêna samaksham li-
31. -khitam Kava° Nâgula sutêna Dêdâkêna utkîrnnâ Sûtra°
Nânâ-suta-Dêpâlê-
32. -na || mamgalam sadâ Srîh.
Translation.
1-3. Reverence to that Siva! the benefactor of those who bow to him,
whose actions are praised by the leaders of gods and demons, who
gives the happiness of heaven and of salvation, whose form is the
supreme soul, whom the wise ever lay hold upon in (their) heart.
3-5. Oh Mahêsa, whosoever bowing daily does reverence to the god
who is guru of the three worlds, the lord of the mountain's daughter
(Pârvatî), that man is worthy of praise from the righteous, fortunate,
wise, to be honoured for most excellent virtues, a true hero.
5-7. Oh Lord thou art the moon among the bending lotuses that have
found their place in the holy pool of Prabhâsa: therefore I make
mention (of thee) famous by the name of Sômanâtha on the seashore ....
7-9. May this heart of mine be adorned by these holy chief tîrthas,
Prabhâsa, the moon's ornament, the Lotus (pool), the Release from Sin,
the Release from Debt and Suffering &c., whose lucky days have been
fixed by Kapardi (Siva).
10. Of this pool of pure water and .... of Sarasvatî. .....
11. Da° Om! Reverence to the Sun, whose light ever reaches far for
the work of mankind, at the mention of whose name all sin goes beyond
the ocean: the soul of all, whose path and whose car are good, a lion
to the trumpeting elephants (of darkness): When the Lord Sun is seen
in the sky, he makes the last (?) .. of all.
14-16. On Monday the second of the dark half of Mâgha in the Samvat
year 1345 (1289 A.D.), on this day here in holy Srîmâla, in the
prosperous and victorious reign of his majesty the Mahâraul Srî
Sâmvata Simgha, in the term of office of the pamca (consisting of)
the Maha° Châmhâ and the rest, appointed by him.
16-21. At this time to (read by) Vâgada the Brâhmana son of Sôdhala and
grandson of Adhyava° Vâlhâ, of the Navaghana family, of the Padamala
gôtra, student of the Yajurvêda, of the town of Puskarini and living in
Srî Jâvâlipura, son of his mother Pûnala, and daughter's son of Tilaka
the Jôshî, and granddaughter's son of Mâdhava the Jôshî--recognizing
the impermanence of this world, a golden kalasa was set up on the
palace ... of the Sun Jagasvâmi.
21-24. (By him) worshipping the god in faith, before the world of
the gods and the world of Brahma, for the purpose (?) of saving
his ancestors in both lines, and himself, to gain the favour of the
Sun so long as sun and moon (endure), (for) worship every year, 200
Vîsalaprî drammas in gold were deposited in the treasury of the god
Srî Jagasvâmi.
24-28. Out of the interest of these drammas, in the endowment of the
day's bali and the kâyôvali on the 11th of the dark half of Âsvina
at the Âsvina festival, wheat sê 4, ghî ka(rshas) 16: in the Nâivêdya
côsha measure 1, mung pâ. 1 1/2, ghî ka(rsha) 1, for pânsupârî leaves
8, betel 2: for the Amgabhôga severally dra. 4, for flowers severally
dra. 6, for leaves and betel severally dra. 4: in the endowment of
the Bhat's dole and the Abôtî's dole, côsha sê. 1/4, mung pâ. 3,
ghî ka(rsha) 1, dakshinâ lô 2, the band of singing women dra. 4.
29-32. All this is to be separated and expended from the treasury of
the god every year so long as sun and moon (endure). May it always be
auspicious. Written by Dêdâka son of Kava° Nâgula for Camdrâditya son
of Jyoti° Sûgada. Engraved by Dêpâla son of Nânâ the carpenter. Good
luck! Bliss for ever!
APPENDIX IV.
JAVA AND CAMBODIA.
[Java.] An incident redeems the early history of Gujarát from
provincial narrowness and raises its ruling tribes to a place among
the greater conquerors and colonisers. This incident is the tradition
that during the sixth and seventh centuries fleets from the coasts of
Sindh and Gujarát formed settlements in Java and in Cambodia. The Java
legend is that about A.D. 603 Hindus led by Bhruvijáya Savelachála the
son of Kasamachitra or Bálya Achá king of Kujrát or Gujarát settled
on the west coast of the island. [1138] The details of the settlement
recorded by Sir Stamford Raffles [1139] are that Kasamachitra, ruler
of Gujarát, the tenth in descent from Arjun, was warned of the coming
destruction of his kingdom. He accordingly started his son Bhruvijáya
Savelachála with 5000 followers, among whom were cultivators artisans
warriors physicians and writers, in six large and a hundred small
vessels for Java. After a voyage of four months the fleet touched
at an island they took to be Java. Finding their mistake the pilots
put to sea and finally reached Matarem in the island of Java. The
prince built the town of Mendang Kumulan. He sent to his father for
more men. A reinforcement of 2000 arrived among them carvers in stone
and in brass. An extensive commerce sprang up with Gujarát and other
countries. The bay of Matarem was filled with stranger vessels and
temples were built both at the capital, afterwards known as Brambanum,
and, during the reign of Bhruvijáya's grandson Ardivijáya that is about
A.D. 660, at Boro Buddor in Kedu. [1140] The remark that an ancestor
of the immigrant prince had changed the name of his kingdom to Gujarát
is held by Lassen to prove that the tradition is modern. Instead of
telling against the truth of the tradition this note is a strong
argument in its favour. One of the earliest mentions of the name
Gujarát for south Márwár is Hiuen Tsiang's (A.D. 630) Kiu-che-lo or
Gurjjara. As when Hiuen Tsiang wrote the Gurjjara chief of Bhinmál,
fifty miles west of Ábu, already ranked as a Kshatriya his family
had probably been for some time established perhaps as far back as
A.D. 490 a date by which the Mihira or Gurjjara conquest of Valabhi and
north Gujarát was completed. [1141] The details of the help received
from Gujarát after the prince's arrival show that the parent state
had weathered the storm which threatened to destroy it. This agrees
with the position of the Bhinmál Gurjjaras at the opening of the
seventh century, when, in spite of their defeat by Prabhákaravardhana
(A.D. 600-606) the father of Srí Harsha (A.D. 606-641) of Magadha,
they maintained their power at Broach and at Valabhi as well as at
Bhinmál. [1142] The close relations between the Gurjjaras and the
great seafaring Mihiras or Meds make it likely that the captains and
pilots who guided the fleets to Java belonged to the Med tribe. Perhaps
it was in their honour that the new Java capital received the name
Mendan, as, at a later period it was called Brambanum or the town of
Bráhmans. The fact that the Gurjjaras of Broach were sun-worshippers
not Buddhists causes no difficulty since the Bhilmál Gurjjaras whom
Hiuen Tsiang visited in A.D. 630 were Buddhists and since at Valabhi
Buddhism Shaivism and sun-worship seem to have secured the equal
patronage of the state.
Besides of Gujarát and its king the traditions of both Java and
Cambodia contain references to Hastinagara or Hastinapura, to Taxila,
and to Rumadesa. [1143] With regard to these names and also with regard
to Gandhára and to Cambodia, all of which places are in the north-west
of India, the question arises whether the occurrence of these names
implies an historical connection with Kábul Pesháwar and the west
Panjáb or whether they are mere local applications and assumptions
by foreign settlers and converts of names known in the Bráhman and
Buddhist writings of India. [1144] That elaborate applications of
names mentioned in the Mahábhárata to places in Java have been made
in the Java version of the Mahábhárata is shown by Raffles. [1145]
Still it is to be noticed that the places mentioned above, Kamboja or
Kábul, Gandhára or Pesháwar, Taxila or the west Panjáb, and Rumadesa
apparently the south Panjáb are not, like Ayodhya the capital of
Siam or like Intha-patha-puri that is Indraprastha or Dehli the
later capital of Cambodia, [1146] the names of places which either by
their special fame or by their geographical position would naturally
be chosen as their original home by settlers or converts in Java and
Cambodia. Fair ground can therefore be claimed for the presumption that
the leading position given to Kamboja, Gandhára, Taxila, and Rumadesa
in Javan and Cambodian legends and place-names is a trace of an actual
and direct historical connection between the north-west of India
and the Malay Archipelago. This presumption gains probability by the
argument from the architectural remains of the three countries which in
certain peculiar features show so marked a resemblance both in design
and in detail as in the judgment of Mr. Fergusson to establish a strong
and direct connection. [1147] A third argument in favour of a Gujarát
strain in Java are the traditions of settlements and expeditions by
the rulers of Málwa which are still current in south Márwár. [1148]
Further a proverb still well known both in Márwár and in Gujarát runs:
Je jae Jáve te kadi nahi áve
Áve to sáth pidhi baithke kháve.
Who to Java roam ne'er come home.
If they return, through seven lives
Seated at ease their wealth survives. [1149]
Once more the connection with Gujarát is supported by the detail in
the Java account which makes Laut Mira the starting point for the
colonising fleet. This Sir S. Raffles supposed to be the Red Sea but
the Mihiras' or Meds' sea may be suggested as it seems to correspond
to the somewhat doubtful Arab name Baharimad (sea of the Meds ?) for
a town in western India sacked by Junaid. Against this evidence two
considerations have been urged [1150]: (a) The great length of the
voyage from Gujarát to Java compared with the passage to Java from
the east coast of India; (b) That no people in India have known enough
of navigation to send a fleet fit to make a conquest. As regards the
length of the voyage it is to be remembered that though Sumatra is
more favourably placed for being colonised from Bengal Orissa and
the mouths of the Godávari and Krishna, in the case either of Java
or of Cambodia the distance from the Sindh and Káthiáváda ports is
not much greater and the navigation is in some respects both safer
and simpler than from the coasts of Orissa and Bengal. In reply to
the second objection that no class of Hindus have shown sufficient
skill and enterprise at sea to justify the belief that they could
transport armies of settlers from Gujarát to Java, the answer is
that the assumption is erroneous. Though the bulk of Hindus have at
all times been averse from a seafaring life yet there are notable
exceptions. During the last two thousand years the record of the
Gujarát coast shows a genius for seafaring fit to ensure the successful
planting of north-west India in the Malay Archipelago. [1151]
That the Hindu settlement of Sumatra was almost entirely from the east
coast of India and that Bengal Orissa and Masulipatam had a large share
in colonising both Java and Cambodia cannot be doubted. [1152] Reasons
have been given in support of the settlement in Java of large bodies of
men from the north-west coasts of India and evidence has been offered
to show that the objections taken to such a migration have little
practical force. It remains to consider the time and the conditions of
the Gujarát conquest and settlement of Java and Cambodia. The Javan
date S. 525 that is A.D. 603 may be accepted as marking some central
event in a process which continued for at least half a century before
and after the beginning of the seventh century. Reasons have been given
for holding that neither the commercial nor the political ascendancy of
Rome makes it probable that to Rome the Rúm of the legends refers. The
notable Roman element in the architecture of Java and Cambodia may
suggest that the memory of great Roman builders kept for Rome a place
in the local legends. But the Roman element seems not to have come
direct into the buildings of Java or Cambodia; as at Amrávati at the
Krishna mouth, the classic characteristics came by way of the Panjáb
(Táhia) only, in the case of Java, not by the personal taste and study
of a prince, but as an incident of conquest and settlement. [1153] Who
then was the ruler of Rúm near Taxila, who led a great settlement of
Hindus from the Panjáb to Java. Names in appearance like Rome, occur
in north-west India. None are of enough importance to explain the
prince's title. [1154] There remains the word raum or rum applied to
salt land in the south Panjáb, in Márwár, and in north Sindh. [1155]
The great battle of Kárur, about sixty miles south-east of Multán,
in which apparently about A.D. 530 Yasodharmman of Málwa defeated the
famous White Húna conqueror Mihirakula (A.D. 500-550) is described
as fought in the land of Rúm. [1156] This great White Húna defeat is
apparently the origin of the legend of the prince of Rúm who retired
by sea to Java. At the time of the battle of Kárur the south Panjáb,
together with the north of Sindh, was under the Sáharáis of Aror in
north Sindh, whose coins show them to have been not only White Húnas,
but of the same Jávla family which the great conquerors Toramána and
Mihirakula adorned. So close a connection with Mihirakula makes it
probable that the chief in charge of the north of the Aror dominions
shared in the defeat and disgrace of Kárur. Seeing that the power of
the Sáharáis of Aror spread as far south as the Káthiáváda ports of
Somnáth and Diu, and probably also of Diul at the Indus mouth, if the
defeated chief of the south Panjáb was unable or unwilling to remain
as a vassal to his conqueror, no serious difficulty would stand in
the way of his passage to the seaboard of Aror or of his finding in
Diu and other Sindh and Gujarát ports sufficient transport to convey
him and his followers by sea to Java. [1157] This then may be the
chief whom the Cambodian story names Phra Tong or Thom apparently
Great Lord that is Mahárája. [1158]
The success of the Javan enterprise would tempt others to follow
especially as during the latter half of the sixth and almost
the whole of the seventh centuries, the state of North India
favoured migration. Their defeats by Sassanians and Turks between
A.D. 550 and 600 would close to the White Húnas the way of retreat
northwards by either the Indus or the Kábul valleys. If hard pressed
the alternative was a retreat to Kashmir or an advance south or
east to the sea. When, in the early years of the seventh century
(A.D. 600-606), Prabhákaravardhana the father of Srí Harsha of Magadha
(A.D. 610-642) defeated the king of Gandhára, the Húnas, the king of
Sindh, the Gurjjaras, the Látas, and the king of Malava, [1159] and
when, about twenty years later, further defeats were inflicted by Srí
Harsha himself numbers of refugees would gather to the Gujarát ports
eager to escape further attack and to share the prosperity of Java. It
is worthy of note that the details of Prabhákaravardhana's conquests
explain how Gandhára and Láta are both mentioned in the Java legends;
how northerners from the Panjáb were able to pass to the coast; how
the Márwár stories give the king of Málwa a share in the migrations;
how the fleets may have started from any Sindh or Gujarát port; and
how with emigrants may have sailed artists and sculptors acquainted
both with the monasteries and stupas of the Kábul valley and Pesháwar
and with the carvings of the Ajanta caves. During the second half of
the seventh century the advance of the Turks from the north and of the
Arabs both by sea (A.D. 637) and through Persia (A.D. 650-660); [1160]
the conquering progress of a Chinese army from Magadha to Bamian in
A.D. 645-650 [1161]; the overthrow (A.D. 642) of the Buddhist Sáharáis
by their usurping Bráhmanist minister Chach and his persecution of
the Jats must have resulted in a fairly constant movement of northern
Indians southwards from the ports of Sindh and Gujarát. [1162] In the
leading migrations though fear may have moved the followers, enterprise
and tidings of Java's prosperity would stir the leaders. The same
longing that tempted Alexander to put to sea from the Indus mouth;
Trajan (A.D. 116) from the mouth of the Tigris; and Mahmúd of Ghazni
from Somnáth must have drawn Saka Húna and Gurjjara chiefs to lead
their men south to the land of rubies and of gold. [1163]
Of the appearance and condition of the Hindus who settled in Java
during the seventh and eighth centuries the Arab travellers Sulaimán
A.D. 850 and Masúdi A.D. 915 have left the following details. The
people near the volcanoes have white skins pierced ears and shaved
heads: their religion is both Bráhmanic and Buddhist; their trade is
in the costliest articles camphor aloes cloves and sandalwood. [1164]
CAMBODIA.