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The Indian Analyst
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North Indian Inscriptions |
INSCRIPTIONS OF THE CHANDELLAS OF JEJAKABHUKTI with its highway. It was engraved by Gōpala.1 The record is dated at the end in ll. 19-20, first in word-numerals (v. 37) and then in figures in prose, as in Vaiśākha of the year measured by kshaṇada, i.e., the moon (1), Śiva’s eyes (3), śruti, i.e., the Vēdas (4) and bhūta, i.e., the elements (5). Thus the year is 1345 (Vikrama). It is here noteworthy that this method is contrary to the usual rule of reading the figures from right to left (aṅkānāṁ vāmatō gatiḥ). The tithi, the fortnight and the week-day, if at all given in it, are lost at the beginning of l. 20 After the customary obeisance to Vāsudēva, the inscription has as many as ten verses in praise of, respectively, Viśvamūrti, (Vishṇu), Murāri, Hari and the incarnations of the deity in the forms sage Kāśyapa, who was born of Brahmā (v. 11). Kāśyapa had two sons Kuśa and Sanābha (v. 12), the first of whom was residing at Kauśāmyapura (v. 13), perhaps the modern Kauśāmbī (?). He was the Chief minister
of a king whose name is not mentioned (v. 13). He was a renowned kāyastha and his intellect was highly esteemed by learned person (v. 14). His family was known as Śrīvāstava as it was an abode of wealth (v. 15). In that family was born Hārūka whose son Jālhaṇa was a resort of excellences and was like the preceptor of the gods in helping kings in their work of the world (administration) (vv. 16-17). His son was Gaṅgādhara, who possessed noble qualities and who was a devotee of Vishṇu (Kamalāpati) and was therefore called Kamalē, thus signifying his name (vv. 18-19).2 From him was born Mālēka, who was of pure body and possessed all merits (v. 20). Mālēka had four sons named Padmasiṁha, Ratnasiṁha, Jagasiṁha (Jagatsiṁha) and Kumarasiṁha (Kumārasiṁha) (v. 21). Ratnasiṁha had three sons who were all self-controlled (v. 22). The eldest of them was Nāna, who was handsome in form, devoid of pride, clever, a resting-place of knowledge, and because of his exhaulted rank he attained honour and dignity in the royal assembly (v. 23). He was minister of Bhōjavarman who belonged to the royal house of the Chandrātrēyas i.e., the Chandēllas (vv. 24-25), The next four verses are devoted to glorify Nāna in a conventional poetic way and to say that he bore his name significantly. His son was Pṛithvīdhara (v. 30). The following two verses inform us that Nāna constructed a temple at Jayadurga and installed in it the image of Hari. Verse 35 expresses the desire that the temple may stand so long as the mountains, the earth, the gods, the seas and the Sun and the moon endure; and the next two verses furnish, respectively, the name of the poet who composed the record, and the date.3 The next verse (38) probably mentions a name which is lost. This man had two sons by his wife Champakā (v. 39). The names of these sons were Suma and Antarnātha.4 They were righteous. Then follows a passage in prose which probably mentions the names of the writer and the engraver, as seen above; and wishing blessings to the builder of the temple, the inscription ends. The genealogy of Nāna as recorded in the inscription, is of little historical interest, but what is here noteworthy is that his ancestors were hereditary ministers under the Chandēlla kings. Some of them we know from the Ajaygaḍh inscription of the time of Kīrtivarman which mentions Jājūka and Mahēśvara of the Vāstavya family of the Kāyasthas, and also from the Mahōbā inscription of V.S. 1240 which speaks of the great and illustrious Vāstavya family, in which was born Sūhila, whose son Jayapāla composed the praśasti and also constructed the temple where the stone bearing it was originally set up by Mādhava who too belonged to the same lineage.5 The inscription that follows here mentions another family of the same clan, as we shall see on the proper occasion. ___________________________ | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
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