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The Indian Analyst
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South Indian Inscriptions |
INCRIPTIONS OF THE KALACHURIS OF TRIPURI
TRANSLATION Success! (In) the year 1216, on Sunday, the first (lunar) day of the bright (fortnight) of Bhādra (i.e., Bhādrapada), during the victorious reign of the illustrious Narasimhadēva, the Mahārājādhirāja of Dāhāla, the Rāņaka, the illustrious Chhīhula, the son of the illustrious Jālhaņa, the Mahārāņaka of Pipalāma fort, constructed the Shaţashadikā ghāţ and (the temple of) the goddess Ambikā near the road (leading to it) for (the acquisition of) religious merit in the Kali age. This is a means of (acquiring) religious merit, wealth, pleasure and liberation. The tribe of Rautiā (Rauts) living in Kauśāmbī8 has been liberated (by this religious deed). (L.6) (this) has been written by the Ţhakkura, the illustrious Kamaiādhara. (The work was executed by) the artisans, Kamalasimha, Sōmē, Kōkāsa, Pālhaņa (and) Dalhana.
No. 63 ; THESE plates were found in a stone-box while digging for the foundation of a Kōtwālī building at Jabalpur, the headquarters of a district of the same name in
Madhya Pradesh. When first discovered, the plates were thickly covered with verdigris. Several aksharas especially in II. 10-17 of the first plate have consequently been
damaged a good deal, but as the present inscription has this portion in common with some
other records⁹ of the Kalachuri dynasty, the damaged letters can be easily supplied. The
writing on the second plate is fortunately in a state of fair preservation. Nothing of
historical importance has, therefore, been lost. The plates are now deposited in the Central
Museum, Nagpur. The inscription was published, with lithographs but without any
translation, by Rai Bahadur Hiralal in the Epigraphia Indica, Vol. XXI, pp.9r ff. It is
edited here from the original plates and from ink impressions kindly taken for me by Mt.
K. Natarajan, Superintendent of the Government Press, Nagpur.
akshara appears to be ma, though the horizontal stroke at the top is wanting. The last akshara again is
doubtful. If the reading given above is correct, it may be explained as formed on the analogy of atratya,
ihatya etc., though it is against Pāņini, IV,2, 104-
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