The Indian Analyst

North Indian Inscriptions







List of Plates



Inscriptions of the Chandellas of Jejakabhukti

An Inscription of the Dynasty of Vijayapala

Inscriptions of the Yajvapalas of Narwar



Other South-Indian Inscriptions 

Volume 1

Volume 2

Volume 3

Vol. 4 - 8

Volume 9

Volume 10

Volume 11

Volume 12

Volume 13

Volume 14

Volume 15

Volume 16

Volume 17

Volume 18

Volume 19

Volume 20

Volume 22
Part 1

Volume 22
Part 2

Volume 23

Volume 24

Volume 26

Volume 27





Annual Reports 1935-1944

Annual Reports 1945- 1947

Corpus Inscriptionum Indicarum Volume 2, Part 2

Corpus Inscriptionum Indicarum Volume 7, Part 3

Kalachuri-Chedi Era Part 1

Kalachuri-Chedi Era Part 2

Epigraphica Indica

Epigraphia Indica Volume 3

Indica Volume 4

Epigraphia Indica Volume 6

Epigraphia Indica Volume 7

Epigraphia Indica Volume 8

Epigraphia Indica Volume 27

Epigraphia Indica Volume 29

Epigraphia Indica Volume 30

Epigraphia Indica Volume 31

Epigraphia Indica Volume 32

Paramaras Volume 7, Part 2

Śilāhāras Volume 6, Part 2

Vākāṭakas Volume 5

Early Gupta Inscriptions

Archaeological Links

Archaeological-Survey of India




[1] As n. 7 above. This verse has the figure of speech known as parisaṅkhyā, instances of which are found in the Kādambarī and some other works of the type. It means to say that bhaṅga (break and curls of hair), ¬kēśa-graha (seizure by the hair), hardness, crookedness, stain, self-willingness, aversion and superficiality ─ all these are to be found only in what is mentioned with each of there and not in his kingdom. There is a play on the word mitra, meaning (1) the Sun and (2) a friend.
[2] By a wrong stroke of the chisel the bracketed letter appears as hā.
[3] The daṇḍa is redundant.
[4] Originally (Sanskrit). But what one naturally expects is (Sanskrit).
[5] This verse and No. 11 that follows are introduced in the middle of a prose portion, as in a Champūkāvya and the word pravēśīkṛita is used for, as Kielhorn has already observed, pravishṭa or pravēśita. It means to say that when the orb of the ‘deer-marked’ (moon), the root (source) of joy to the heart of Rohiṇī, had been devoured by the son of Siṁhikā (Rāhu), i.e., when there was a lunar eclipse.
[6] Read (Sanskrit)-.
[7] The daṇḍa is superfluous.
[8] The consonant of the first akshara of the name might also be read as .ch; cf. ch in chatuḥ ─ appearing just before in the same line. The village is described as ‘appertaining to Ūsharavāha, with its water and (dry) land, with its low and high (land), with its mango and madhūka (madhuca indica) trees and with its fertile and saline soil’.
[9] I am very doubtful about the reading of this akshara, through I have adopted it as read by Kielhorn. What looks like t at the beginning may have been a wrongly cut loop of m.
[10] Some word like iti has to be supplied after this verse
[11] Here the work suvarṇa is used in the sense of a gold coin. For the sake of metrical euphony, read (Sanskrit).
[12] Kielhorn takes karma in the sense of vidhivat; but comparing the use of this word in some other records. I feel that it has the sense of kram-āgata, i.e., ‘obtained by succession’. See C. I. I., Vol. IV, p. 222, n. 1.
[13] Here we have the use of anusvāra, unlike in all the other instances in the record where we have the nasal.

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