North Indian Inscriptions

INSCRIPTIONS OF THE CHANDELLAS OF JEJAKABHUKTI

In spite of the deficiencies, however, the record is important, as will be seen by noticing its contents. After paying the formal homage to Śiva, in a small sentence, the inscription adores Kṛishṇa, as can be judged from the description given in the first verse, and possibly pays homage to some other deities also in some of the following verses, as it can naturally be presumed. Coming to the historical portion verse 12, a part of which is now preserved appears to eulogise (the Chandēlla) Yaśōvarman, as indicated by the expression sutō yaśaḥ, his name along with that of his father, is lost; and his great-grandson Vijayapāla is mentioned in l.7, without this relationship. The next line mentions Vijayapāla’s son whose name is again lost but who from the Ajayagaḍh inscription of Vīravarman using almost similar expressions,¹ is no other than Kīrtivarman. A portion of v. 19, which is now preserved in parts, states that this king “removed (repulsed) Karṇa in the form of an ocean”, which is evidently a reference to his conquest of the Kalachuri Karṇa. The same Chandēlla prince is further eulogised as penetrating into a part of Mālava, which is of course, a new statement indicating his victory over the army of his contemporary who was the Paramāra king Udayāditya the details of which are not known.

Verse 10 of the record introduce (Kīrtivarman’s) son Jayavarman, who was devoted to Nārāyaṇa, and, as stated in v. 25, being weary of the government, he made the throne over to a person whose name is lost in the earlier portion, giving us only the latter part of it as “varman”. This successor of Jayavarman is well known to have been his younger brother Pṛithvīvarman, and the clear statement that he was entrusted with the government by Jayavarman solves the whole problem of succession here. Jayavarman is also stated to have proceeded to the Ganges in v. 25, which again, is fragmentarily preserved. Verses 29-33 describe Pṛithvīvarman’s successor Madanavarman, who vanquished the lord of the Gurjaras, as Kṛishṇa vanquished Kaṁsa. This statement appears to have a reference to Madanavarman’s success over the Chaulukya king Jayasiṁha Siddharāja (1109-1143 A.C.), who, after annexing the kingdom of Mālava, proceeding to invade Kālañjar, as recorded in the Gujarāt chronicles.

Verse 36 introduces Madanavarman’s younger brother Pratāpavarman, who is not otherwise known. He looked after those “who were maimed, sick and distressed”, and was also brave and liberal.

The names of Paramardin and his son Trailōkyavarman are again lost in the record, but fortunately, that of Vīravarman. the son and successor of the latter king, is completely preserved at the end of l. 22. The description of his bravery that follows is all figurative; but from v. 59 we learn that he constructed temples, planted gardens and excavated tanks and wells here and there. No definite places are shown in this description. The next verse informs us that he donated (to Brāhmaṇas) gold weighing against himself, and further we learn that he installed Nīlakaṇṭha (in the form of liṅga) and the images of Kamalā (Lakshmī) and Kālī in splendid temples. He also performed sacrifices.

The composition is a praśasti, as the word is used in l. 30; and just following it, we find the word Vallakīvīra-nāma. It is not known whether it was the name of the person who composed the record or the expression may be taken as applicable to Vīravarman himself, meaning that he was “expert in playing on lute”.²

The extant portion of the inscription ends here, leaving us in the dark as to what it may have stated below.

Besides Gurjara and Mālava which are well known, the extant portion of the record does not mention any geographical name.