 
Appendix III.
BhinmÁl.
Description. Description.BhinmÁl,1 North Latitude 24° 42' East Longitude 72° 4', the historical ShrimÁl, the capital of the Gurjjaras from about the sixth to the ninth century, lies about fifty miles west of Ábu hill. The site of the city is in a wide plain about fifteen miles west of the last outlier of the Ábu range. To the east, between the hills and BhinmÁl, except a few widely-separated village sites, the plain is chiefly a grazing ground with brakes of thorn and cassia bushes overtopped by standards of the camel-loved pilu Salvadora persica. To the south, the west, and the north the plain is smooth and bare passing westwards into sand. From the level of the plain stand out a few isolated blocks of hill, 500 to 800 feet high, of which one peak, about a mile west of the city, is crowned by the shrine of ChÁmu??a the SrÍ or Luck of BhinmÁl. From a distance the present BhinmÁl shows few traces of being the site of an ancient capital. Its 1500 houses cover the gentle slope of an artificial mound, the level of their roofs broken by the spires of four Jain temples and by the ruined state office at the south end of the mound. Closer at hand the number and size of the old stone-stripped tank and fortification mounds and the large areas honeycombed by diggers for bricks show that the site of the present BhinmÁl was once the centre of a great and widespread city. Of its fortifications, which, as late as a.d.1611, the English merchant Nicholas Ufflet, in a journey from JhÁlor to AhmedÁbÁd, describes as enclosing a circuit of thirty-six miles (24 kos) containing many fine tanks going to ruin, almost no trace remains.2 The names of some of the old gates are remembered, Surya in the north-east, SrÍ LakshmÍ in the south-east, Sanchor in the west, and JhÁlor in the north. Sites are pointed out
Appendix III.
BhinmÁl.
Description. as old gateways five to six miles to the east and south-east of the present town, and, though their distance and isolation make it hard to believe that these ruined mounds were more than outworks, Ufflet’s testimony seems to establish the correctness of the local memory.3 Besides these outlying gateways traces remain round the foot of the present BhinmÁl mound of a smaller and later wall. To the east and south the line of fortification has been so cleared of masonry and is so confused with the lines of tank banks, which perhaps were worked into the scheme of defence, that all accurate local knowledge of their position has passed. The GujarÁt gate in the south of the town though ruined is well marked. From the GujarÁt gateway a line of mounds may be traced south and then west to the ruins of Pipalduara perhaps the western gateway. The wall seems then to have turned east crossing the watercourse and passing inside that is along the east bank of the watercourse north to the south-west corner of the Jaikop or Yaksha lake. From this corner it ran east along the south bank of Jaikop to the JhÁlor or north gate which still remains in fair preservation its pointed arch showing it to be of MusalmÁn or late (17th–18th century) RÁhtor construction. From the JhÁlor gate the foundations of the wall may be traced east to the Kanaksen or KarÁda tank. The area to the east of the town from the KarÁda tank to the GujarÁt gate has been so quarried for brick to build the present BhinmÁl that no sign remains of a line of fortifications running from the KarÁda tank in the east to the GujarÁt gate in the south.
The site of the present town the probable centre of the old city, is a mound stretching for about three-quarters of a mile north and south and swelling twenty to thirty feet out of the plain. On almost all sides its outskirts are protected by well made thorn fences enclosing either garden land or the pens and folds of RabÁris and BhÍls. The streets are narrow and winding. The dwellings are of three classes, the flat mud-roofed houses of the MahÁjans or traders and of the better-to-do BrÁhmans and craftsmen with canopied doors and fronts plastered with white clay: Second the tiled sloping-roofed sheds of the bulk of the craftsmen and gardeners and of the better-off RabÁris and BhÍls: and Third the thatched bee-hive huts of the bulk of the RabÁris and BhÍls and of some of the poorer craftsmen and husbandmen. Especially to the north-west and west the houses are skirted by a broad belt of garden land. In other parts patches of watered crops are separated by the bare banks of old tanks or by stretches of plain covered with thorn and cassia bushes or roughened by the heaps of old buildings honeycombed by shafts sunk by searchers for bricks. Besides the four spired temples to PÁrasnÁth the only outstanding building is the old kacheri or state office a mass of ruins which tops the steep south end of the city mound. People.Of the 1400 inhabited houses of BhinmÁl the details are: MahÁjans 475, chiefly OswÁl VÁnis of many subdivisions; ShrimÁli BrÁhmans, 200; Shevaks 35, Maga BrÁhmans worshippers of the sun and priests to OswÁls; SonÁrs, 30; BÁndhÁras or Calico-printers, 35; KÁsÁras or Brass-smiths 4, GhÁnchis or Oilpressers, 30; MÁlis or Gardeners, 25; KÁthias or Woodworkers, 12; BhÁts 120 including 80 Gunas or Grain-carriers,
Appendix III.
BhinmÁl.
People. and 40 RÁjbhats or BrÁhm BhÁts, Genealogists4; KumbhÁrs or Potters, 12; MusalmÁn Potters, 4; RehbÁris or Herdsmen, 705; ShÁdhs Beggars, 10; ShÁmia Aliks Beggars, 10; KotwÁl and PanjÁra MusalmÁns, 15; LohÁrs or Blacksmiths, 3; Darjis or Tailors, 12; Nais or Barbers, 7; BhumiÁs that is Solan?ki JÁgirdÁrs, 156; KavÁs BhumiÁs servants, 12; JÁts Cultivators, 2; Deshantris or Saturday Oilbeggars, 1; AchÁrayas or Funeral BrÁhmans, 1; Dholis Drumbeaters, 12; PÁtrias or Professionals that is Dancing Girls, 307; Turki VohorÁs that is Memons, 2; Vishayati MusalmÁn Padlock-makers, 1; Rangrez or Dyers, 2; Mochis or Shoemakers, 30; Karias or SalÁvats that is Masons, 6; Churigars MusalmÁn Ivory bangle-makers, 2; Jatiyas8 or Tanners, 17; KhÁtiks or Butchers working as tanners, 1; Sargaras, BhÍl messengers, 1; BhÍls, 120; Tirgars or Arrowmakers, 5; GorÁdas priests to Bombias leather-workers, 2; Bombias literally Weavers now Leather-workers, 40; WÁghria Castrator, 1; MirÁsis MusalmÁn Drummers, 8; Mehtars or Sweepers, 1. Objects.
In the Town.Inside of the town the objects of interest are few. The four temples of PÁrasnÁth are either modern or altered by modern repairs. A rest-house to the south of a temple of BarÁgi or VarÁha the Boar in the east of the town has white marble pillars with inscriptions of the eleventh and thirteenth centuries which show that the pillars have been brought from the ruined temple of the sun or Jag SvÁmi Lord of the World on the mound about eighty yards east of the south or modern GujarÁt gate. In the west of the town, close to the wall of the enclosure of the old MahÁlakshmi temple, is a portion of a white marble pillar with an
Appendix III.
BhinmÁl.
Objects. inscription dated S. 1342 (a.d.1286) which apparently has been brought from the same ruined sun temple. In the kacheri ruins at the south end of the mound the only object of interest is a small shrine to MÁta with two snakes supporting her seat and above in modern characters the words NÁgÁne the kuldevi or tribe guardian of the RÁhtors. Surroundings.The chief object of interest at BhinmÁl is the ruined temple of the Sun on a mound close to the south of the town. Of this temple and its inscriptions details are given below. About fifty yards west of the Sun temple are the remains of a gateway known as the GujarÁt gateway. This modern name and the presence near it of blocks of the white quartz-marble of the Sun temple make it probable that the gateway is not older than MusalmÁn or eighteenth century RÁhtor times. Close to the west of the gate is KhÁri BÁva the Salt Well an old step and water-bag well with many old stones mixed with brick work. About a hundred yards south of the GujarÁt gate, in a brick-walled enclosure about sixteen yards by eight and nine feet high topped by a shield parapet, is the shrine of MahÁdeva NaulÁkheshwar. An inscription dated S. 1800 (a.d.1744) states that the enclosure marks the site of an old temple to NaulÁkheshwar. About fifty yards east of the NaulÁkheshwar shrine is a large brick enclosure about seventy-five yards square with walls about twelve feet high and a pointed-arched gateway in the Moslim wave-edged style. On entering, to the left, is a plinth with a large HanumÁn and further to the left in domed shrines are a Ganpati and a MÁta. A few paces south is Brahma’s Pool or Brahmakhund with steep steps on the west and north, a rough stone and brick wall to the east, and a circular well to the south. The pool walls and steps have been repaired by stones taken from Hindu temples or from former decorations of the pool on some of which are old figures of MatÁs in good repair. The story is that Som, according to one account the builder of the Sun temple according to another account a restorer of ShrimÁl, wandering in search of a cure for leprosy, came to the south gate of ShrimÁl. Som’s dog which was suffering from mange disappeared and soon after appeared sound and clean. The king traced the dog’s footmarks to the Brahmakhund, bathed in it, and was cured. As a thank-offering he surrounded the pool with masonry walls. To the south of the pool, to the right, are an underground lin?g sacred to PatÁleshwar the lord of the Under World and south of the lin?g a small domed shrine of Chandi Devi. To the left, at the east side of a small brick enclosure is a snake-canopied lin?g known as Chandeshwar hung about with strings of rudrÁksh ElÆocarpus ganitrus beads.9 In front of Chandeshwar’s shrine is a small inscribed stone with at its top a cow and calf recording a land grant to ShrimÁli BrÁhmans. About forty yards north-east of the Brahmakhund a large straggling heap of brick and earth, now known as LakshamÍthala or LakshmÍ’s settlement, is said to be the site of a temple to LakshmÍ built, according to the local
Appendix III.
BhinmÁl.
Objects.
Surroundings. legend, by a BrÁhman to whom in return for his devotedness LakshmÍ had given great wealth. The hollow to the south-east is known as the KhandÁlia pool. About fifty yards south-east at the end of a small enclosure is a shrine and cistern of Jageshwar, said to be called after a certain Jag who in return for the gift of a son built the temple. Several old carved and dressed stones are built into the walls of this temple. About seventy-five yards further south-east a large area rough with heaps of brick is said to be the site of an old Vidhya-SÁla or Sanskrit College. This college is mentioned in the local MahÁtmya as a famous place of learning the resort of scholars from distant lands.10 The local account states that as the Bhils grew too powerful the BrÁhmans were unable to live in the college and retired to Dholka in north GujarÁt. The slope and skirts of the town beyond the thorn-fenced enclosures of Bhils and RabÁris lie in heaps honeycombed with holes hollowed by searchers for bricks. Beyond this fringe of fenced enclosures from a half to a whole mile from the city are the bare white banks of pools and tanks some for size worthy to be called lakes. Of these, working from the south northwards, the three chief are the NimbÁli or Narmukhsarovar, the Goni or Gayakund, and the Talbi or Trambaksarovar. The NimbÁli tank, about 300 yards south-east of the college site, is a large area opening eastwards whence it draws its supply of water and enclosed with high bare banks scattered with bricks along the south-west and north. The lake is said to be named NimbÁli after a VÁni to whom MahÁdeva granted a son and for whom MahÁdeva formed the hollow of the lake by ploughing it with his thunderbolt. About half a mile north-east of NimbÁli a horseshoe bank fifteen to thirty feet high, except to the open east, is the remains of the Goni lake. Lines of stone along the foot of the north-west and north-east banks shew that portions at least of these sides were once lined with masonry. A trace of steps remains at a place known as the Gau GhÁt or Cowgate. The lake is said to have been named Goni after a BrÁhman whose parents being eaten by a RÁkshas went to hell. For their benefit Goni devoted his life to the worship of Vish?u and built a temple and lake. In reward Vish?u gave to the water of the lake the merit or cleansing virtue of the water of GÁya. In the foreground a row of small chatris or pavilions marks the burying ground of the Mahajan or high Hindu community of BhinmÁl. Behind the pavilions are the bare banks of the Talbi lake. At the west end is the BombÁro well and near the south-west is the shrine of TrÍmbakeshvar MahÁdev. This lake is said to have been made in connection with a great sacrifice or yag, that is yajna, held by BrÁhmans to induce or to compel the god Trimbakeshwar to slay the demon TripurÁsur. Beginning close to the south of Talbi lake and stretching north-west towards the city is the KarÁdÁ Sarovar or KarÁdÁ lake said to have been built by Kanaksen or Kanishka the great founder of the Skythian era (a.d.78). On the western bank of the lake stands an open air lin?g of Karaiteshwar.11 At the south end of the KarÁdÁ
Appendix III.
BhinmÁl.
Objects.
Surroundings. lake, which stretches close to the fenced enclosures round the city, are the remains of a modern bastion and of a wall which runs north-west to the JhÁlor gate. Beyond the site of the bastion is an enclosure and shrine of Maheshwar MahÁdev. To the north and north-west of the Karait sea lie four large tanks. Of these the most eastern, about 300 yards north-west of KarÁdÁ, is Brahmasarovar a large area fed from the north and with high broken banks. Next, about 500 yards north-west, lies the far-stretching VÁnkund or Forest Pool open to the north-east. About 800 yards west is Gautam’s tank which holds water throughout the year. The banks of brick and kankar form nearly a complete circle except at the feeding channels in the east and south. In the centre of the lake is an islet on which are the white-stone foundations (18' × 12') of Gautam’s hermitage. On the bank above the east feeding-channel is an image of HanumÁn and on the east side of the southern channel at the foot of the bank is a white inscribed stone with letters so worn that nothing but the date S. 1106 (a.d.1049) has been made out. Of the balls of kankar or nodular limestone which are piled into the bank of the tank those which are pierced with holes are lucky and are kept to guard wooden partitions against the attacks of insects. The last and westmost of the north row of tanks is the Jaikop properly Jakshkop that is the Yaksha’s Pool about 600 yards south-west of the Gautam tank and close to the north-west of the town.12 This tank holds water throughout the year and supplies most of the town’s demand. Along the south bank of the Jaikop, where are tombs, a shrine to Bhairav and a ruined mosque, the line of the later city walls used to run. At the south-east corner of the tank are three square masonry plinths each with a headstone carved with the figure of a man or woman. One of the plinths which is adorned with a pillared canopy has a stone carved with a man on horseback and a standing woman in memory of a Tehsildar of BhinmÁl of recent date (S. 1869; a.d.1812) whose wife became Sati. About 200 yards south-east is a row of white pÁlia or memorial slabs of which the third from the south end of the row is dated S. 1245 (a.d.1186). On the south-east bank is the shrine of Nimghoria Bhairav at which ShrÁvaks as well as other Hindus worship. In the centre of the shrine is a leaning pillar about five feet high with four fronts, HanumÁn on the east, a standing Snake on the south, a Sakti on the west, and Bhairav on the north. To the south of the pillar, about a foot out of the ground rises a five-faced lin?g or pillar-home of the god one facing each quarter of the heaven and one uncarved facing the sky. Close to a well within the circuit of the lake near the south-east corner is a stone inscribed with letters which are too worn to be read. At the east end of the north bank under a pilu Salvadora persica tree is a massive seated figure still worshipped and still dignified though the features have been broken off, and the left lower arm and leg and both feet have disappeared. This is believed to be the image of the Yaksha king who made the tank. Details are given Below pages 456–458. To the west of the seated statue are the marks of the foundations of a temple, shrine hall and outer hall, which is believed to have originally been the shrine of Yaksh. About a hundred yards west, under a pillared canopy of white quartz, are two MusalmÁn
Appendix III.
BhinmÁl.
Objects.
Surroundings. graves in honour of Ghazni KhÁn and HamÁl KhÁn who were killed about 400 years ago at JhÁlor fighting for ShrimÁl. In obedience to their dying request their BhÁts brought the champions’ bodies to Yaksh’s tank. The white quartz, the shape of the pillars, and an inscription on one of them dated S. 1333 (a.d.1276), go to show that the stones have been brought from the Sun temple to the south of the town. To the north of the canopy is a large step-well the Dadeli Well separated into an outer and an inner section by a row of Hindu pillars supporting flat architraves. Some of the stones have figures of goddesses and in a niche is an old goddess’ image. The upper part of the well and the parapet are of recent brick work. On a low mound about 150 yards to the north is the shrine of Nilkanth MÁhÁdev, with, about a hundred paces to the south-east, a fine old step-well. The lake was fed from the south-west corner where is a silt trap built of stones in many cases taken from old temples and carved with the chaitya or horse-shoe ornament. Some of the stones have apparently been brought from the great white quartz Sun temple. Several of them have a few letters of the fourteenth century character apparently the names of masons or carvers. Some of the blocks are of a rich red sandstone which is said to be found only in the Rupe quarries eight miles south of BhinmÁl. On the right, about half a mile south of the south-west corner of the Jaikop lake, is a ruined heap hid among trees called the Pipal DuÁra or Gateway perhaps the remains of the western Gateway which may have formed part of the later line of fortifications which can be traced running south along the inner bank of the Jaikop feeding channel. About a mile south of the Pipal DuÁra are the bare banks of the large lake Bansarovar the Desert Sea. To the north-west north and north-east its great earthen banks remain stripped of their masonry gradually sloping to the west and south the direction of its supply of water. The island in the centre is LakhÁra. This lake was made by Gauri or PÁrvati when she came from Sunda hill to slay the female demon UttamiyÁr. When PÁrvati killed the demon she piled over her body Shri’s hill which she had brought with her to form a burial mound. At the same time PÁrvati scooped the tank, and crowned Shri’s hill with a tower-like temple. This hill, where lives the SrÍ or Luck of ShrimÁl, rises 500 feet out of the plain about a mile west of the town. It is approached from the south by a flight of unhewn stones roughly laid as steps. The hill-top is smoothed into a level pavement of brick and cement. The pavement is supported on the east side by a lofty bastion-like wall. It is surrounded by a parapet about two feet high. On the platform two shrines face eastwards. To the left or south is the main temple of LakshmÍ and to the right or north the smaller shrine of Su??a MÁta. The main shrine has a porch with pillars and shield frieze of white quartz limestone apparently spoils of the great Sun Temple. Three or four bells hang from the roof of the porch and some loose white stones apparently also from the Sun temple are scattered about. In the west wall of the main shrine facing east is the image of the Guardian of BhinmÁl covered with red paint and gold leaf. The only trace of ornament on the outside of LakshmÍ’s shrine is in the north-face portion of a belt of the horse-shoe or chaitya pattern and a disc perhaps the disc of the Sun. The smaller shrine of Su??a MÁta to the right or north is square and flat-roofed. The ceiling is partly made of carved stones apparently prepared for, perhaps formerly the centre slabs of domes. The door posts and lintels are of white quartz marble. On the right door post are two short inscriptions of a.d.1612 and 1664 (S. 1669 and 1691). A second pillar bears the date a.d.1543
Appendix III.
BhinmÁl.
Objects.
Surroundings. (S. 1600). The roof is supported by four square central pillars which with eight wall pilasters form four shallow domes with lotus carved roof-stones from some other or some older temple. In a recess in the west wall, surmounted with a stone carved in the chaitya or horse-shoe pattern, is the Trident or Trisula of Su??a MÁta the only object of worship. From the hill-top the mound of BhinmÁl hardly seems to stand out of the general level. The mound seems hidden in trees. Only in the south gleam the white pillars of the Sun Temple and to the north rise the high mound of the old offices, and still further north the spires of the four temples of PÁrasnÁth. Beyond the town to the south and west spread green gardens fenced with dry thorn hedges. Outside of the garden enclosures to the south-east south and south-west run the lofty bare banks of dry lakes confused in places with the lines of old fortifications. To the north-west and north shine the waters of the Jaikop and Gautam tanks. Westwards the plain, dark with thorn brake and green with acacias, stretches to the horizon. On other sides the sea-like level of the plain is broken by groups of hills the Borta range along the north and north-east and to the east the handsomer RatanÁgar, Thur, and Ram Sen rising southwards to the lofty clear-cut ranges of Do?ala and Su??a. Only two objects of interest in BhinmÁl require special description, the massive broken statue of the Jaksha or Yaksha on the north bank of the Jaikop lake, and the temple to JagsvÁmi the Sun at the south-east entrance to the city. Jaikop.On the north bank of the Jaikop or Yaksha Lake,13 leaning against the stem of a pilu or jÁl Salvadora persica tree, is a massive stone about 4' high by 2' 6 broad and 1' thick. The block is carved with considerable skill into the seated figure of a king. The figure is greatly damaged by the blows of a mace. The nose and mouth are broken off, half of the right hand and the whole of the left hand and leg are gone and the feet and almost the whole of the seat or throne have disappeared. The figure is seated on a narrow lion-supported throne or sinhÁsan the right hand resting on the right knee and holding a round ball of stone about six inches in diameter. The left foot was drawn back like the right foot and the left hand apparently lay on the left knee, but, as no trace remains except the fracture on the side of the stone the position of the left hand and of the left leg is uncertain. The head is massive. The hair falls about
Appendix III.
BhinmÁl.
Objects.
Jaikop. two feet from the crown of the head in four long lines of curls on to the shoulders, and, over the curls, or what seems more likely the curled wig, is a diadem or mukut with a central spike and two upright side ornaments connected by two round bands. The face is broken flat. It seems to have been clean shaved or at least beardless. A heavy ring hangs from each ear. A stiff collar-like band encircles the neck and strings of beads or plates hang on the chest too worn to be distinguished. On both arms are upper armlets, a centre lion-face still showing clear on the left armlet. On the right hand is a bracelet composed of two outer bands and a central row of beads. A light belt encircles the waist. Lower down are the kandora or hip girdle and the kopul or dhotar knot.14 In spite of its featureless face and its broken hands and feet the figure has considerable dignity. The head is well set and the curls and diadem are an effective ornament. The chest and the full rounded belly are carved with skill. The main fault in proportion, the overshortened lower arm and leg and the narrowness of the throne, are due to the want of depth in the stone. The chief details of interest are the figure’s head-dress and the ball of stone in its right hand. The head-dress seems to be a wig with a row of crisp round curls across the brow and four lines of long curls hanging down to the shoulders and crisp curls on the top of the head. The mukut or diadem has three upright faces, a front face over the nose and side faces over the ears joined together by two rounded bands. At first sight the stone ball in the right hand seems a cocoanut which the king might hold in dedicating the lake. Examination shows on the left side of the ball an outstanding semicircle very like a human ear. Also that above the ear are three rolls as if turban folds. And that the right ear may be hid either by the end of the turban drawn under the chin or by the fingers of the half-closed hand. That the front of the ball has been wilfully smashed further supports the view that it was its human features that drew upon it the Muslim mace. The local BrÁhmans contend that the ball is either a round sweetmeat or a handful of mud held in the right hand of the king during the dedication service. But Tappa a BrÁhm-BhÁt, a man of curiously correct information, was urgent that the stone ball is a human head. Tappa gives the following tale to explain why the king should hold a human head in his hand. An evil spirit called Satka had been wasting the BrÁhmans by carrying off the head of each bridegroom so soon as a wedding ceremony was completed. The king vowed that by the help of his goddess Chamu??a he would put a stop to this evil. The marriage of a hundred BrÁhman couples was arranged for one night. The king sat by. So long as the king remained awake the demon dared not appear. When the hundredth marriage was being performed the king gave way to sleep. Satka dashed in and carried off the last bridegroom’s head. The girl-bride awoke the king and said I will curse you. You watched for the others, for me you did not watch. The king said to his Luck Chamu??a, What shall I do. Chamu??a said Ride after Satka. The king rode after Satka. He overtook her fourteen miles out of ShrimÁl and killed her. But before her
Appendix III.
BhinmÁl.
Objects.
Jaikop. death Satka had eaten the bridegroom’s head. What is to be done the king asked Chamu??a. Trust me said his guardian. The king rode back to ShrimÁl. As he was entering the city the goddess pointed out to him a gardener or MÁli and said off with his head. The king obeyed. The goddess caught the falling head, stuck it to the bridegroom’s neck, and the bridegroom came to life. Thus, ends the tale, the local BrÁhmans are known as ShrimÁlis that is men with gardeners’ heads. This meaning-making pun and the likeness of the stone-ball to a human head may be the origin of this story. On the other hand the story may be older than the image and may be the reason why the king is shown holding a human head in his hand. On the whole it seems likely that the story was made to explain the image and that the image is a Bhairav holding the head of a human sacrifice and acting as gatekeeper or guardian of some Buddhist or Sun-worshipping temple.15 The appearance of the figure, its massive well-proportioned and dignified pose, and the long wiglike curls, like the bag wig on the figure of ChÁnd on the south-west or marriage compartment of the great Elephanta Cave, make it probable that this statue is the oldest relic of ShrimÁl, belonging like the Elephanta wigged figures to the sixth or early seventh century the probable date of the founding or refounding of the city by the GurjjarÁs.16 According to the local story the image stands about twenty paces east of the temple where it was originally enshrined and worshipped. The lie of the ground and traces of foundations seem to show about fifty paces west of the present image the sites of an entrance porch, a central hall or mandap, and a western shrine. The surface of what seemed the site of the shrine was dug about two feet deep on the chance that the base of the throne might still be in site. Nothing was found but loose brickwork. Mutilated as he is the Yaksha is still worshipped. His high day is the A’shad (July-August) fullmoon when as rain-mediator between them and Indra the villagers lay in front of him gugri that is wheat boiled in water and milk, butter, flour, molasses, and sugar.
Appendix III.
BhinmÁl.
Sun Temple. Sun Temple.The second and main object of interest is the ruined Sun 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 HÚ?as 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 3½ broad with side pillars 3¼ 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
Appendix III.
BhinmÁl.
Sun Temple. 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.17 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 Nahush18 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.19 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.20 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.
Appendix III.
BhinmÁl.
Sun Temple. 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 Lin?gas; 88,000 Rushis; 999 Wells and Tanks; and 3¾ 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 Vish?u. Naradji went to Vish?u and said that in consequence of the curse of Durvasarashi LakshmÍ could not be born anywhere except in Braghu’s house and that Vish?u ought to marry her. Vish?u agreed. After the
Appendix III.
BhinmÁl.
Legends. 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 Vish?u, 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.21 When the BrÁhmans were gathered LakshmÍ asked Vish?u 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 Vish?u 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.22 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.23 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
Appendix III.
BhinmÁl.
Legends. 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.24 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,25 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 KÁthiÁvÁ?a. 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 Solan?ki RÁjputs before their change of faith which according to Jain records took place about a.d.743 (S. 800).26 The present BhinmÁl
Appendix III.
BhinmÁl.
Caste Legends. bards claim the OsvÁls as originally people of ShrimÁl. LakshmÍ they say when she was being married to Vish?u 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.27 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 K?ish?a 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 ChÁva?Ás were GurjjarÁs. In their opinion ChÁva?Ás are the same as BhÁrods and came north into MÁrwÁr from DÁnta in JhÁlÁvÁ?a in north-east KÁthiÁvÁ?a. 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 Solan?kis 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
Appendix III.
BhinmÁl.
Caste Legends. 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 PurÁ?as, how they were brought by Garu?a 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 HÚ?a or of Javla, the tribe name of the great HÚ?a conquerors ToramÁ?a and Mihirakula (a.d.450–530), few signs have been traced. The JaghirdÁr of Devala knows the name HÚ?a. They are a RÁkshasa people he says. He mentions Honots or Sonots who may be a trace of HÚ?as, and HÚ?Áls in KÁthiÁvÁ?a and a Hu?i 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 Solan?ki kingdom of A?ahilavÁ?a (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 ChÁva?Ás of A?ahilavÁ?a (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)28 claims to have subdued by his prowess the LÁ?as MÁlavas and Gurjjaras, which shows that the land of the Gurjjaras was distinct from LÁ?a, 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 raids29 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 ChÁvo?akas (ChÁva?Ás) and the Mauryas (of Chitor) as the last of the kingdoms attacked by the Arab army. Later instances occur of a distinction between LÁ?a and Gurjjara, but it seems unnecessary to quote them as the Gurjjara kingdom of Broach probably did not survive the RÁsh?rakÚ?a conquest of south GujarÁt (a.d.750–760). The evidence that the name Gurjjara was not confined to the ChÁva?Ás
Appendix III.
BhinmÁl.
History. is not less abundant. It will not be disputed that references of earlier date than the foundation of A?ahilavÁ?a (a.d.746) cannot apply to the ChÁva?Á kingdom, and further we find the ChÁlukya grant of a.d.738–739 expressly distinguishing between the ChÁva?Ás and the Gurjjaras and calling the former by their tribal name ChÁvo?aka. It might be supposed that as the power of the ChÁva?Ás 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 RÁsh?rakÚ?a grants are vague enough to apply to the ChÁva?Ás. Still, if it can be shown that others of these references cannot possibly apply to the ChÁva?Ás, 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 ChÁva?Á kingdom of A?ahilavÁ?a. The Van-Dindori and RÁdhanpur plates of the great RÁsh?rakÚ?a Govinda III.30 state that Govinda’s father Dhruva (C. 780–800 a.d.) “quickly caused VatsarÁja, intoxicated with the goddess of the sovereignty of Gau?a 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 Gau?a. A comparison of this statement with that in the Baroda grant of Karka II.31 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 Gau?a 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 ChÁva?Á lists, it follows that the Gurjjaras referred to in the inscriptions of about a.d.800 were not ChÁva?Ás. It is also possible to show that more than a century later the ChÁva?Ás were distinct from the Gurjjaras. The KÁnarese poet Pampa, writing in a.d.941,32 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 Dhara?ÍvarÁha of WadhwÁn,33 dated a.d.914. As no MahipÁla occurs in the ChÁva?Á lists, the Gurjjara kingdom must be sought elsewhere than at A?ahilavÁ?a. Since the Gurjjaras of the eighth and ninth century inscriptions cannot be identified either with the Valabhis, the Broach Gurjjaras, or the A?ahilavÁ?a ChÁva?Ás, 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.34 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.35
Appendix III.
BhinmÁl.
History. 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 HÚ?as, the king of Sindh, the Gurjjaras, the LÁ?as, and the king of MÁlava.36 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 .) 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.37 This valuable statement not only gives the name of the Gurjjara royal house but at the same time proves the Gurjjara origin of the ChÁpo?ka?as or ChÁvo?akas, that is the ChÁva?Ás 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.38 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).39 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 KÁthiÁvÁ?a without attacking inland states such as BhinmÁl. Immediately after the Arab raids ceased the Gurjjaras had to meet a new enemy the RÁsh?rakÚ?as who after supplanting the ChÁlukyas in the Dakhan turned their attention northwards. Dantidurga in his Samangad grant of a.d.753–440 speaks of ploughing the banks of the MahÍ and the RevÁ (Narbada), and in his Elura inscription41 of conquering among other countries MÁlava LÁ?a and Tanka.42 A few years later (a.d.757–58) a branch of the main RÁsh?rakÚ?a line established its independence in LÁ?a in the person of Kakka.
Appendix III.
BhinmÁl.
History. The next notice of the Gurjjaras occurs in the RÁdhanpur and Van-Dindori grants of Govinda III.43 who states that his father Dhruva (c. 780–800 a.d.) caused “VatsarÁja, intoxicated with the goddess of the sovereignty of Gau?a 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 Gau?a. As already stated, a comparison with the Baroda grant of Karka II.44 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.)45. 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 Solan?kis 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 Gau?a and Vanga.46 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 states47 that the king of Juzr was one of the kings “around” the BalhÁra, that is the RÁsh?rakÚ?a, 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.86748 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.49 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 RÁsh?rakÚ?a K?ish?a II. in the Deoli and NavsÁri grants50 where he is stated to have frightened the Gurjjaras, destroyed the pride of LÁ?a, 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) statement51 that the king of Juzr was the fourth
Appendix III.
BhinmÁl.
History. 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 Upakesagaccha52 gives a story which distinctly connects the origin of the Gadhia coinage with BhÍnmÁl.53 The grant of Dhara?ÍvarÁha, the ChÁpa chief of VadhvÁn, dated a.d.91454 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 Narasim?ha.55 The fact that VadhvÁn was a ChÁpa dependency implies that A?ahilavÁ?a was one also. We may in fact conclude that throughout the ChÁva?Á period A?ahilavÁ?a was a mere feudatory of BhÍnmÁl, a fact which would account for the obscurities and contradictions of ChÁva?Á history. The Deoli grant of the RÁsh?rakÚ?a K?ish?a III. which is dated a.d.94056 describes the king’s victories in the south as causing the hope of KÁlanjara and ChitrakÚ?a to drop away from the heart of the Gurjjara. At this time Kalinjar belonged to the Kalachuris of Central India and ChitrakÚ?a or Chito? to the Gehlots of MewÁ? and the phrase used by K?ish?a 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 (RÁsh?rakÚ?a) 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 Gau?as, Khasas, Kosalas, KÁsmÍras, Maithilas, MÁlavas, Chedis, Kurus, and Gurjjaras.57 And soon after about a.d.953 during the reign of BhÍmasena a migration of 18,000 Gurjjaras from BhÍnmÁl is recorded.58 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.59 An important result of this abandonment of BhÍnmÁl was the transfer of overlordship from BhÍnmÁl to A?ahilavÁ?a whose first ChÁlukya or Solan?ki 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 ). 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 Solan?kis of A?ahilavÁ?a. The inscriptions which follow throw a certain amount of light on the history of BhinmÁl during and after the Solan?ki period. The two earliest
Appendix III.
BhinmÁl.
History. 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 K?ish?arÁja of the ParamÁra race. This is a valuable confirmation of RÁjput tradition, according to which60 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.61 The title of MahÁrÁjÁdhirÁja meant much less at this period than it meant before the Valabhi kings had cheapened it. Still it shows that K?ish?arÁja’s rank was considerably higher than that of a mere feudatory chieftain. Inscription No. 3 gives the names of K?ish?arÁja’s father Dham?dhuka 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.62 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.63 The ParamÁra chiefs of Ábu are constantly referred to in the Solan?ki annals, and during the golden age of the Solan?ki 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 Sam?vat 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 Solan?ki” of A?ahilavÁ?a and PrithirÁj ChohÁn of Delhi.64 The title of MahÂraul is to be noted as indicating the decline of the family from the great days of K?ish?arÁja. 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 NÁ?ol. BhinmÁl must have fallen about a.d.1200 or a few years before, for Inscription No. 6 is dated Sam?vat 1262 (a.d.1206) in the reign of the MahÁrÁjÁdhirÁja SrÍ Udayasim?hadÊva, who, as we learn from Inscription 12, was the son of the MahÁraul SrÍ Samarasim?hadeva, 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 Udayasim?ha himself was the conqueror of BhinmÁl, though the capture of Ábu is ascribed by Forbes to a chief named LÚniga.65 Inscriptions Nos. 6 to 8 being dated in the reign of Udayasim?ha, 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.
Appendix III.
BhinmÁl.
History. Inscription No. 12 shows that Udayasim?ha had a son named VÁha?hasim?ha, who, as he is given no royal title, probably died before his father. Udayasim?ha’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).66 His relationship to Udayasim?ha does not clearly appear, but he was probably either an elder brother or an uncle of the CÁmu??a for whose benefit the gift recorded in Inscription 12 was made and who seems to be a grandson of Udayasim?ha. CÁciga appears to be the MahÁma??alesvara CÁciga of Inscription 15 in the BhÁunagar State Collection (BhÁu. PrÁ. I. list page 5) which is stated to bear the date Sam?vat 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 RÁtho?s. Only five years after CÁciga’s last date (a.d.1278) we meet with the name of a new ruler, the MahÁraul SrÍ SÁmvatasim?ha. 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 RÁtho?s and the line of Udayasim?ha died out.67
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.68 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 prÂcÎnasodhasan?graha I. under No. 46 of the State Collection, as referring to a man called Vasum?dhara and dated Vi. S. 1330. As the letters show, the inscription is of about the tenth century. It consists of a single
Appendix III.
BhinmÁl.
Inscriptions. complete verse: 1. Vasum?dharÎ-kÂri-
2. tÂu dvÂu ?tam?bhÂv Ê-
3. -tÂu manÔharÂu
4. svapituh? Santaka-
5. sÂrthÊ satatam?
6. punyav?iddhayÊ ""
These two lovely pillars Vasum?dharÎ 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 " yasyÔdayÂstasamayÊsuramaku?anisp?i- 2. sh?a-cara?a-kamalÔ s pi " kurutÊ s jalim? Trinetrah? sa jayati dhÂmn nidhi 3. SÛryah? " Sam?vat 1117 (a.d.1057) MÂgha Sudi 6 RavÂu SrÎ SrÎmÂle ParamÂravam?s 4. dbhavo MahÂrÂjÂdhÎrÂj SrÎ K?ish?arÂjah? SrÎ Dham?dhukasutah? SrÎmad DÊvarÂ- 5. -ja-pauttrah? tasmin kshitÎsÊ vijayini " vartamÂna-varsha-vÂrika-Dharku?a- 6. jÂti-Kiri?ÂdityÔ JÊla-sutÔ DÊda-Harir MÂdhava-sutÔ Dham?dha-nÂkÔ Dha- 7. ra?aca??a-sutas tath ThÂkhÂ?a-jÂti Dhara?Âdityah? SarvadÊva-sutah? " amÎ- 8. bhiscaturbhis tath VÂnyÊna Dharku?a-jÂty Dham?dhakÊna JÊlasutÊna nija-ku- 9. -la-ma??anÊna dÊva-guru-vrÂhma?a-susrÛshÂ-parÊ?a Ravi-cara?a-yuga-dhyÂnÂ- 10. -vish?e?a sam?sÂrasyÂnityatÂm(n)irÎkshya rÂjÂno rÂjaputrÂm?sca vrÂhma?Ân (ma-) 11. -hÂjana-paurÂm?sca tath lokÂn Saura-dharmÊ pravarttÂyya dravyÂ?i me … (ni) 12. -tya-tejo-nidheh? SrÎ JagatsvÂmi-dÊvasya deva-bhavana-jÎr?oddh … 13. (kÂ)rÂpitam? bhavanasyopari svar??a-kalasam vrÂhma?ena para-(ma-dhÂ-) 14. -rmmike?a JÊjÂkÊna nija-dravye?a kÂritam iti "" Sam? 1 15. Jyesh?ha Su di 8 somÊ rÂtrÂu gha?ik 3 pala 25 asmin la- 16. (g)nÊ sarvakarma nishpÂdya kalasam? dhvajam? ca dayapitam iti "" 17. (Ta)th purÂtanav?ittÊna pari devasyÂsya RÂjÑ SrÎ Krish?arÂjÊna SrÎ- 18. … (pu-)rÎya-ma??alÊ grÂmam? prativao drÂ. 20 SacaliyÂ-grÂmÊ kshÊtram Êkam? 19. …… trÂy rÂjabhÔgÂt tu drÔ?a …… sati k .. 20. … "" RÂmasÎ PÔmarapi k …… prativao drÂ. 1 …… 21. …. vijÑapya cam?danena kÂrÂpitam iti "" Tath Âlav …. 22. … ya pra da … likhitam? kada ………. 23. …………. kÂya …..
Appendix III.
BhinmÁl.
Inscriptions. 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 K?ish?arÂja son of SrÎ Dham?dhuka and grandson of the glorious DevarÂja, of the ParamÂra race—in his victorious reign. 6–7. Kiri?Âditya, JÊla’s son, of the Dharku?a family, (being office-holder) in his turn for the current year, Dada Hari son of MÂdhava, Dham?dhanaka son of Dhara?aca??a and Dhara?Âditya son of Sarvadeva of the ThÂkhÂ?a race. 8–12. By these four and by the VÂnÎ (?) Dham?dhaka son of JÊla of the Dharku?a race, the ornament of his family, strict in obedience to the gods, to his teachers and to BrÂhma?as, and full of devotion to the feet of Ravi (the Sun), observing the perishableness of this world, and urging kings Kshatriyas BrÂhma?as 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 BrÂhma?a JÊjÂka had made at his own charges. In the year 1 …. 15. on Monday the 8th of the light half of JyÊsh?ha, in the 25th pala of the 3rd gha?ik 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 K?ish?arÂja …. of this complaint …. 18. a village in the SrÎ …. purÎya district, yearly 20 drammas. In Sacaliy village a field 19. …. But from the king’s share (of the crop) a drÔ?a …. 20. …………… yearly 1 dramma ……. 21. …. by order was caused to be made by Cam?dana "" 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?. Sam?vat 1123, JyÊsh?ha Vadi 12 SanÂu "" adyÊha SrÎ SrÎmÂlÊ MahÂrÂjÂdhirÂja-SrÎ Krish?arÀ- 2. ja-rÂjyÊ DÊvasrÎca??Îsa-MahÂdÊva-dharmÂdhikÂra-cÊ?akaparama PÂsupatÂcÂrya-SrÎ JÂvalasyÊ … " Sauva- 3. -r?ika Jasa?Âs " SrÊshthi Cam?dan Kira?Âdity SÎhar varttamÂna-varsha-vÂrika-Joga-candra ….. 4. Gug navÂi …. lÔkÊ ca Êka .. matÎbhÛtv ……….. ………. SrÎmÂlÎya VrÂ- 5. hma?a VÂha?Êna ……… SrÎ Cam??Îsa ………… …… dramm …. 6–13. Badly damaged: only a few letters legible here and there.
Appendix III.
BhinmÁl.
Inscriptions. Translation. 1–2. Ôm?! On Saturday the 12th of the dark half of JyÊsh?ha Sam?vat 1123—on this day at holy SrÎmÂla, in the reign of the MahÂrÂjÂdhirÂja SrÍ K?ish?arÂja—of SrÎ JÂvala, the servant of the offices of religion to the god SrÎ Cam??Îsa MahÂdÊva, the supreme teacher of the PÂsupatas … 3. The goldsmith Jasa?ÂsÂ, the se?h Cam?danÂ, Kira?Âditya, SÎharÂ, Jogacam?dra the office-holder in turn for the current year 4–5. Gug … and in the world … being of one mind … … by VÂha?a the SrÎmÂlÎ BrÂhma?a … SrÎ Cam?dÎsa … 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 Vahiya?a VÂlÂka-dÊvÂya 6. drava dra. 1 tath bhÂry MÂlha?adÊ- 7. ?Î k?ita dra. 1 yÊ kÊ?pi pa ati bhava 8. m?ti teshÂm? pratidrao vi 1 labhy yah?ko(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 Vahiya?a the Guhila, the Trao,69 son of Pramahid (gave) to VÂlÂka-dÊva one dramma in cash. 6–7. And (his) wife MÂlha?a-dÊ?Î (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-maku?a-nisp?i- 2. sh?a-cara?a-kamalo?pi kurutÊ ?m?jali(m?) trinÊtra(h?) sajayati dhÂmnÂm? niddhi(h?) sÛryah? "" 3. Sam?vat 1262 varshÊ adyÊha SrÎ SrÎmÂle MahÂrÂjÂdhirÂja SrÎ Uda- 4. -yasÎm?ha-dÊva-kalyÂ?a-vijaya-rÂjyÊ mahao ÂsvapasÎ-prabh?iti-pam?ca-kula- 5. pratipattÂu "" KÂyastha-jÂtÎya-VÂlamyÂnvayÊ mahao YasÔpÂlasrÊy?Ô ?rtham?vÊ (cÊ?)- 6. -?aka-VÎlhÂkÊna SrÎ JayasvÂmi-dÊvÎya-bhÂm??ÂgÂrÊ kshÊpita dra. 40 catvari(m?).
Appendix III.
BhinmÁl.
Inscriptions. 7. Sat Âsvina mÂsÊ yÂtr(ÔtsavÊ?) Âsvina sudi 13 … 1 Âgni cÂyÊ. 8. MÂlÂyÂ, pushpamÛ dra. 4 aguru dra … 9. -dra. 4 pramad kulasya dra. 1 Êvam? dra. 12 dvÂdasa-dram?m Âcam?drÂrkam? prativarsham? dÊvÊna kÂrÂpa 10. nÎy "" tath srÊyÂrtham? MadrakÊna(?) dÊva bhÂm??ÂgÂrÊ kshipita dra. 15 pam?cadasa dramm MÂgha- 11. -vadi 6 dinÊ balinibam?dhÊ(?) gÔdhÛma sÊ 2 pÂk gh?ita palÎ 9 naivÊdya 32 am?ga- 12. -bhÔgÔ prativarsham?Âcam?drÂrkam? yÂvat dÊvÊna kara?Îyah? … dinÊ Âha?asvÂ- 13. -mi-suhÂlam?/ BhadrasvÂmi-suhÂlam?/ Acam?drÂrkavat ÂpanÎya(m?) likhitam? p° BÂmdhavada su(tÊ)- 14. -na CÂm??apasÂkÊna hÎnÂksharam adhikÂksharam? ? pramÂ?am? ""
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 Sam?vat year 1262 (1206 a.d.), on this day here in holy SrÎmÂla, in the prosperous and victorious reign of his majesty the MahÂrÂjÂdhirÂja SrÎ UdayasÎm?ha 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 Ve?aka (or CÊ?aka) in the treasury of the god SrÎ JayasvÂmi. 7. At the yÂtr 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 Âha?asvÂmi and the suhÂla of BhadrasvÂmi is to be given so long as sun and moon endure. 13–14. Written by the p° Cam??apasÂka son of BÂm?dhavada. 70The 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. Sam?vat 1274 varshÊ BhÂdrapada sudi 9 SukrÊ dyÊha SrÎ-SrÎmÂ- 2. -lÊ MahÂrÂjÂdhirÂja SrÎ Udaya-sim?ha-dÊva-kalyÂ?a-vijaya-rÂjyÊ Sa°. 3. DÊpÂlaprabh?iti-pam?cakula pratipattÂu ….
Appendix III.
BhinmÁl.
Inscriptions. 4. ….. SrÎ UdayasÎha …… SrÎdÊva JagasvÂmi-naivÊdyÊ .. 5. ….. dina .. nityadÊya lÔ 2 dvÂn.
Translation. 1. In the Sam?vat 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 Udayasim?ha, 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-maku?a-nisprish?a-cara?a- 3. -kamalo ? pi kurutÊ ? m?jalim? Trinetra sa 4. jayati dhÂmnÂ(m?) nidhi(h?) Suryah? "" Sam?. 1305 va- 5. -rshÊ adyÊha SrÎ SrÎmÂlÊ MahÂrÂjÂdhirÂjasrÎ (Uda-) 6. -ya-siha-dÊva-kalyÂ?a-vijaya-rÂjyÊ maha° Gaja(si-) 7. -ha-prabh?iti pam?ca(kula-pratipattÂu) ….. ?adÊvÎ … 8. vÂha … SrÎ JagasvÂmidÊvÎyabhÂ??ÂgÂre kshÊpita dra. 50 pam?c (saddramm Â-) 9. -Svina-yÂtrÂyÂm? Âsvina sudi (4) dinÊ divasa-bali .. 10. ………………………….. (gÔ-) 11. -dhÛma sÊ 2 .. gh?ita ka 8 ……….. muga p 2 gh?ita ka 2. | 12. | | Illegible. | | 13. | | 14. | | 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 …… ?adÊvÎ. 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. ……….
Appendix III.
BhinmÁl.
Inscriptions. 11. Wheat sers 2 .. ghÎ karshas (8) ….. mung p 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 CakrapÂ?ayÊ "" namah? SivÂyaSomÂya namah? para- 3. ma-Vrahma?Ê " Iti pam?canamaskÂrÂh? sarvapÂpapra?Â-sakÂh? "" sarva-mam?- 4. gala-mam?galyÂh? sarva-saukhya-pradÂyakÂh? " sarvÂrtha-siddhi-sam?pannÂh? sam?- 5. -tu mÊ h?idi sarvad "" Iti jantur japan nityam? nityam ÂsrayatÊ sukham? " ta- 6. -smÂd asmin japÊ pu?yÊ ratir astu sadaiva mÊ "" Iti dhyÂnaikanish?hÂtmÂ- 7. KÂyastho naigamÂnvayÊ " ?ishir ÂsÎt pur Sa?hunamdano nam?danah? satÂin "" 8. Srikrish?a-K?ish?a-Govinda-pranidhÂna-parÂyanah? " Pautras tasyÂjani SrÎmÂ- 9. -n Sa?h?halo Vala?Âm?gajah? "" Sadaiva datta-mish?Ânna-toshitÂneka-vÂ?avah? " 10. AhÂra-prasaro yasya pÂ?ih? padmÂlayÂlayah? "" paropakÂra-vratinÂm vaish?a 11. vadharmasÊvinÂm? "" yÊna janmÂtmanascakrÊ sÂdhuvÂda-vibhÛshitam? "" tatah? parama- 12. -dharmmÂtm sad visadamÂnasah? "" dÊvÎdatta-varah? SrÎmÂn Subha?o ? bhÛt tadam?gabhÛh? " 13. CÂgneyas tasya KÊdÂra-pukah? KÂnha?o ? bhavat " MahÂdÊvasuto yasya bhrÂrau RÂ- 14. -ma. ÂsalÔ "" TÊna SrÎkÊdÂraputraka KÂnha?Êna svasrÊyasÊ Sam? 1320 va- 15. -rshÊ MÂgha Su di 9 navamÎdinÊ prativarasham? balinimittam? SrÎ JayasvÂmi-dÊ- 16. vÎya-bhÂ?dÂgÂrÊ kshÊpita dra. 50 pam?cÂsan drammÂh? "" bali-nibam?dhÊ godhÛma sÊ 1½ 17. ghrita ka 6 naivÊdyÊ ? m ½ muga m ¾ gh?ita ka ½ ÂbÔtÎ dra ¼ + 2 18. VyÂsa lÔ 2 pushpakum?kumÂguru-mÛlyÊ dra. 2 patra-pÛga-mÛ dra " pramadÂkula 19. dra. 1 Êvam? prativarsham? dÊvakÎyabhÂ??ÂgÂrÂt sha? dramm vyayÊ dÊvÊna kÂr 20. pyam? "" Iyam? prasastir Maha° Subha?Êna bha?it " Dhruva-NÂgvala-suta-DÊdÂ- 21. -kÊna likhit "" sÛtra° GÔg Suta-BhÎmasÎhÊnÔtkÎr? "" ? "" ? ""
Translation. 1. “Om?. Reverence to the lord of obstacles (Ga?esa), 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
Appendix III.
BhinmÁl.
Inscriptions. 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 Sa?hu, 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 K?ish?a, K?ish?a, and Govinda. To him was born a grandson, the glorious Sa?h?hala son of Vala?a, who constantly satisfied numerous BrÂhma?as 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 Vaish?ava 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 Subha?a, 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 KÂnhÂ?a son of KÊdÂra or MahÂdÊva and his (KÂnha?a’s) two brothers were RÂma and Âsala. 14–16. By this KÂnha?a, son of KÊdÂra for his own benefit, fifty drammas dra. 50, were deposited in the treasury of SrÎ JayasvÂm?idÊva for a yearly bali, on the ninth (9) of the light half of MÂgha, in the Sam?vat year 1320 (1264 a.d.) 16–18. In the Bali endowment wheat 1½ seers, ghÎ 6 karshas, in the naivÊdya ? 1 measure, mung ¾ measure, ghÎ ½ karsha, ÂbÔti (?) ¼ dramma + 2, Bha?a 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?) Subha?a. 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 11½ 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 cakrapÂ?ayÊ " KÂyastha-vÁm?sa prasavah? purÂsÎt. 3. SrÎ SÂ?ha-nÂm purushah? purÂ?ah? " ?ishi …. | 4. | | Damaged and illegible. | | 5. | | 6. | 7. ……. dharmÂrtha … vigÂha- 8. -mÂnÔ Ânam?dakÂrah? ……. ? janish?a sÛ 9. nuh? Subha?a ………… saubhÂgya-sampal-lalitÂ-
Appendix III.
BhinmÁl.
Inscriptions. 10. -bhidhÂn " trivarga-sÂram tanaya-svarÛpam? …….. sajjanÂgryam? RÂjÂdhi. 11. RÂjÔdaya-siha-deva-nih?sreyasÊ SrÎ Subha?Êna tÊna " dÊvasya kosÊ …. 12. ….. m?kshÊpitam? ….. "" TÊnaiva Maha° Subha?Êna-sva srÊ- 13. -yasÊ Sam?vat 1330 varshÊ Âsvina su di 4 caturthÎdinÊ divasa bali- 14. -pÛjÂ-prÊksha?ÎyakÂrtha(m?) dÊva SrÎ JayasvÂmi-bhÂ??ÂgÂrÊ dra. 50 pam?- 15. -cÂsan dramm nikshÊpitÂh? "" Tath SrÎkara?Ê Maha° GajasÎhaprabh?iti- 16. -pam?cakulam? upÂrÂdhayita(-yati) " BalidinÊ varshanibam?dhÊ kÂrÂpita dra. 4 catu- 17. -ro drammÂh? prativarsham? svÎya pastal bhÂvya … pam?cakulÊna dÂtÂvyÂh? 18. Vali-nivam?dhÊ gÔdhÛma sÊ 2 gh?ita ka 8 muga m " cÔshÂm? m ½ gh?ita ka ½ vyÂ- 19. -sa-nirvÂpa I AbÔtÎ nirvÂpa I Kum?kumÂguru dra. 2 pushpa dra. 2 patrapÛga dra. 2. 20. PramadÂkula dra. 2 Êvam Êtat prativarsham Âcam?drÂrkkam? dÊvÊna kÂrÂpyam? "" 21. SrÎsatya-ratna-pura-lÂ?a-hradÂdhikÂrÎ, SrÎmÂladesavahikÂdhik?i " 22. -to dhurÎnah? " vyÂsÊna ca??ahari? vidushÂm? varÊ?a yo ? dhyÂpitah? sa vi- 23. -dadhÊ Subhatah? prasastim? "" Dhru° DÊdÂkÊna likhit sÛtra° GÔshasÎhÊ- 24. -na utkir? "" ? ""
Translation. 1–2. Reverence to the Lord of Obstacles (Ga?esa). Reverence to the shining god. Reverence … to (Vish?u) the holder of the discus who bestows supreme happiness. 2–3. There was formerly an ancient man named SrÎ SÂ?ha born of the KÂyastha race. ?ishi …… 4–6. Illegible. 7–9. …. for righteousness …. entering ….. giving pleasure …. there was born a son Subha?a— 9–10. … (a wife) Lalit 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 Subha?a 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° Subha?a for his own (spiritual) benefit in the Sam?vat 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 pam?ca consisting of Maha° GajasÎha and the rest at SrÎ Kara?a. On the bali day the four (4) drammas given for the bali endowment are to be paid every year by the pam?ca from their own ….
Appendix III.
BhinmÁl.
Inscriptions. 18–20. In the bali endowment wheat sÊ 2, ghÎ ka(rshas) 8, mung one measure, cÔsha ½ measure, ghÎ ka(rsha) ½, 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. Subha?a, the officer of SrÎ Satyapura Ratnapura and LÂ?a-hrada, the chief set over the vahikas of the SrÎmÂla country, who was taught by Ca??a Ha?i the purÂ?ic, 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 …….. bhayatrÂt (?) prajÑ 3. Yam? sara?am? gatÁh? " tasya VÎrajinÊm?drasya prajÂrtham? sasanam? navam? "" 2 PÂ- 4. -rÂpaddha-mahÂgacchÊ pu?ya-pu?ya-svabhÂvinÂ(??) SrÎ pÛr?acam?dra-sÛri- 5. ? prasÂdÂl likhyatÊ yath "" svasti Sam?vat 1333 varshÊ "" Âsvi- 6. -na su di 14 SÔmÊ " adyÊha SrÎ SrÎmÂlÊ MahÂrÂjakula SrÎ Ca (?) 7. -ciga-dÊva-kalyÂ?a-vijayi-rÂjyÊ tanniyukta-maha° GajasÎha- 8. -prabh?iti-pam?cakula-pratipattÂu SrÎ SrimÂla-dÊsa-vahikÂdhikritÊna 9. NaigamÂnvaya-kÂyastha-mahattama-Subha?Êna tathÂ(ve?) cÊ?aka KarmasÎhÊ- 10. -na svaÂrÊyasÊ ÂsvinamÂsÎya-yÂtrÂ-mahÔtsavÊ Âsvina Su di 14 ca- 11. -turdasÎ-dinÊ SrÎ MahÂvÎradÊvÂya prativarsham? pam?cÔpacÂra-pÛjÂnimi- 12. -ttam? SrÎkara?Îyapam?cakulam? sÊlahatha-?ÂsÎ-narapÂla-varakti-pÛrvasam?bÔ- 13. -dhya-talapa-dÊhala-saha?Î-pada-ma … hala-saha?Î 14. da 5 ? saptavisÔpakÔpÊ pam?cadramm sam sÊlahathÂbhÂvyÊ Â?ha 15. dr°. ma ? dra. 8 ash?Âu dramma: "" ubhayam? saptavisÔpakÔpÊna trayÔdasa dra- 16. -mm Âcam?drÂrkkam? dÊvadÂyÊ kÂrÂpitÂh? "" varttamÂna-pam?ca-kulÊna va- 17. -rttamÂna-sÊlahathÊna dÊvadÂyÊ k?itam idam? svasrÊyasÊ pÂlanÎyam? "" 18. YasmÂn pam?cakulÔ sarvÔ man?tavyam iti sarvad " tasya tasya tad srÊyo 19. Yasya yasya yad padam? "" ? "" SrÎsatya-ratna-pura-LÂ?a-hradÂdhikÂrÎ SrÎ- 20. -mÂla-dÊsa-vahikÂdhik?ito dhurÎ?ah? " vyÂsÊna Ca??ahari? vidushÂm? va- 21. -rÊ?a yodhyÂpitah? sa vidadhÊ Subha?ah? prasastim? "" ? "" Iyam? GÔgÂnujÂtÊ-
Appendix III.
BhinmÁl.
Inscriptions. 22. (-na) sÛtradhÂrÊ?a dhÎmat " utkir? BhÎmasÎhÊna sÂsanÂkshara-mÂlik " 23. .. sanam idam? ma?hapatimahendragosh?ika Âcam?drapratipattÂu ? "" ? "" 24. .. vasasamaya ….. (li) khitam? tÊna dhÎmat " yo vÂcayati pu?yÂ- 25. … sata …….. tÎ "" ? "" ma(m?)gala-sadÂsrÎh? "" sivamastu sam?p.
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 PÛr?acandra SÛri, whose nature is most holy. 5–9. Good luck! In the Sam?vat 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 Subha?a the leading KÂyastha, of the Naigama family, the officer in authority over the Vahikas of the SrÎmÂla country, and by KarmasÎha the CÊ?aka (servant) (or vÊ?aka), for their own (spiritual) benefit, at the great festival of the jatr 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 PrÂk?it 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 pam?ca and by the SÊlahatha (?) officiating (from time to time) for their own (spiritual) benefit. 18–19. Because every pam?ca is always to be honoured, the benefit (of maintaining the endowment) belongs to whomsoever at any time (holds) the office. 19–22. Subha?a, the officer of SrÎsatyapura Ratnapura and LÂ?ahrada, the chief set over the vahikas of the SrÎmÂla country, who was taught by Ca??ahari the purÂ?ik, 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 Âcam?dra (?) .. 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 suramuku?a-nisp?Îsh?a-cara?a-
Appendix III.
BhinmÁl.
Inscriptions. 2. kamalo ? pi kurutÊ ? m?jalim? trinÊtra sajayati dhÂmnÂ(m?) nidhi(h?) sÛryah? "" " Sam?vat 1334. 3. VarshÊ Âsvina va di 8 adyÊha SrÎ SrÎmÂlÊ MahÂrÂjakula-SrÎ-CÂciga-KalyÂna-vija- 4. -ya-rÂjyÊ tannÍyukta-mahao … (si)ha-prabh?iti-pam?cakula-pratipattÂu " Êvam? kÂlÊ pravarttamÂnÊ 5. CÂhumÂnÂnvayÊ MahÂrÂja(ku)la SrÎ SamarasihÂtmaja-MahÂrÂjÂdhirÂja-SrÎ Udaya "" 6. SihadÊvÂm?gaja-SrÎ VÂha?hasiha ……… Sri CÂmu??a-rÂja-deva-srÊyasÊ mahao 7. DÊdÂkÊna …… SrÎ JagasvÂmidÊvÎya bhÂ??ÂgÂre … bali ……. 8. … dra. 100 satam? dramm nikshÊpit Âsvina-yÂtrÂyÂ(m?) Âsvina vadi 8 ash??amÎ-dinÊ divasa-bali ta- 9. -th am?gabhÔga … prÊksha?ika ….. SrÎdÊvÎya-bhÂm??ÂgÂrÂt kÂrÂpanÎya " bali-nibam?dhÊ 10. gÔdhÛma sÊ 3 gh?ita ka 1 (naivÊdyÊ) ….. cÔshÂ(m?) m 2, muga sÊ ¼, gh?ita ka ½ vyÂsanirvÂpa 1 ÂbÔ?Î. 11. -nirvÂpa 1 kum?kumÂguru-mÛly(Ê) dra. 2 tath pushphamÛlyÊ dra. 2 (?) tath patrapÛga-mÛlyÊ dra. 2 pramadÂkulÊ mÛlyÊ dra. 2 Ê- 12. -vam? Êtat VyÂsa-ÂbÔ?ika-srÊsh?i-gosh?ika- … kula-pramadÂkula prabhritinÂm? varsham? varsham? prati Â- 13. cam?drÂrka-yÂvat tath …… ÎtÎ kÂrÂpanÎya srÎ-dÊvÊna kÂrÂpanÎya " ? pari kÊnÂpi na kara?Î- 14. -y " likhitam? dhruo NÂgula-suta-DÊdÂkÊna …… hÎnÂksharam adhikÂksharam? v sarvam? pramÂ?a- 15. -miti "" mam?galam? sad srÎh? "" (sÛtradhÂrÉ?a?) NÂnÂ-suta DÊpÂla Sam? 33 varshÊ Caitra va di 15 …… saha. 16. Ma?asihÊna (?) ….. ""
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 Sam?vat 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 pam?ca (consisting of) the Mahao …. SÎha and the rest, appointed by him—at this time 5–6. for the (spiritual) benefit of his majesty SrÎ CÂmu??a-rÂja …. (son of) SrÎ-VÂha?hasiha 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 yÂtr the day’s bali on the eighth 8 of the dark half of Âsvina
Appendix III.
BhinmÁl.
Inscriptions. 9. and the am?gabhoga .. 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. ¾, ghi ka(rsha) ½, the Bhat’s dole 1, the ÂbÔ?Î’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, ÂbÔ?Îs, 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 Ma?asiha (?) ….
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-muku?a-nisp?ish?a-cara?a- 2. -kamalÔ pi " kurutÊ ? m?jalim? trinÈtra sa jayati dhÂmnÂm? nidhih? sÛryah? "" sam?va 3. t. 1339 varshÊ Âsvina Su di " sanÂv adyÊha SrÎ SrÎmÂlÊ MahÂrÂja kula-SrÎsÂmva- 4. -tasÎha-dÊva-kalyÂ?a-vÎjaya-rÂjyÊ tanniyukta-mah° sÎha prabh?iti-pam?cakula- 5. pratipattau SrÎ JÂvÂlipurÂt atrÂyÂta-GuhilÒ ? -Ru- 6. -drapÂla-suta-sÂha° SahajapÂlÊna ÂtmasrÊyasÊ pit?imÂt?isrÊyasÊ bali-pujÂ- 7. am?ga bhÔga pratyam?(gam?) SrÎ JayasvÂmi-dÊvÂya SÛryadÊvÂya bhÂm?dÂgÂrÊ (k)shÊpita dra. 20 vim? 8. sati dramm "" SvÎya-JÂyakÂsarahi ? RudrÂmÂrga-samÎpe Kathara-pÂnÂ- 9. ÂbhidhÂna-kshÊtra " Êka pradattah? " ? dÊvÂya dinÊ pÛj nimi(t) am? SÂha° Saha- 10. -ja-pÂla-bhÂry ? Âtma-srÊyasÊ mÂtÂ-pit?ÔsrÊyasÊ bham?dÂgÂre (k)shÊpita- 11. dra. 10 dasa-dramm …………………….. dramm Asvi- 12. -na-yÂtrÀyÂm? Âsvina-su-di " dinÊ divasa-bali-puj bhÂm??ÂgÂrÂt SrÎdÊvÊ- 13. -na kÂrÀpanÎy " vali-nivam?dhÊ gÔdhuma sÊ 2 gh?ita ka 8 naivÊdyÊ cÔshÂ(m?) p 2 mu- 14. -ga ? gh?ita ka ½ am?gabhÔgÊ patra-puga 15. pratyam?(gam?) dra. " VyÂsanirvÂpa ……. pÔtÎ-nirvÂpa " pramadÂ-kula dra. 2 Êtat sam?rva SrÎdÊvÎya ………
Appendix III.
BhinmÁl.
Inscriptions. 16. kosa dra ………….. pramadÂkulÊna ……….. Âcam?drÂ-kÂlam? yÂva 17. -t. ……… nirvÂpanÎyam? "" ka?rÂpanÎyam?. ………. nÂgula-sutÊna maha° DÊ- 18. -dÂkÊna ………….. " GuhilÔ SÂha° RudrapÂla-suta-sÔ?ha° HarisÎhÊ na (SrÎdÊ-) 19. -vÎya-sthitaka ? dra. ? 4 SahajapÂla-suta-s 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 pam?ca (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 am?gabhoga, for his own (spiritual) benefit and for the benefit of his father and mother. 8–9. …….. near the Rudr road 1 one field was given called Kathara-pÂn 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 YÂtr 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 p 2 mung ….. ghi ka(rsha) ½: in the am?gabhÔga 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 SÔ?ha° HarisÎha son of SÂha° RudrapÂla the Guhila, four sthitaka drammas of the god …………. By S ……………. 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.)
Appendix III.
BhinmÁl.
Inscriptions. 1. Ôm?. Namah? SÛryÂyah? "" YasyÔdayÂstasamayÊ sura-ma- 2. -ku?a-nisp?ish?a-cara?a kamalÔ pi kurutÊ ? m?jalim? trinÊtra saja- 3. -yati dhÂmnÂm? nidhih? sÛryah? "" Sam?vat 1342 (1286 a.d.) Âsvina vadi 10 Ra- 4. -vÂvadyÊha SrÎ SrÎmÂlÊ MahÂrÂjakula SrÎ SÂmvatasÎha dÊ- 5. -va-kalyÂ?a-vijaya-rÂjyÊ tanniyukta-maha° PÂndyÂ-prabh?iti-pam?ca- 6. -kula pratipattÂu " SÂsanÂksharÂ?i praya(c)chati yath " RÂthÔ?a- 7. -jÂtÎya-ÛtisvatÎha-pÂutra VÂgasasuta SÎla° Alha?asÎhÊ- 8. -na ÂtmÎya-mÂtÂ-pitrÔ srÊyasÊ svasrÊyasÊ SrÎ JagasvÂmi-dÊ- 9. -vÂya ÂsvinÊ yÂtrÂyÂm? dasamÎdinÊ divasa-bali-pÛja prÊ- 10. -ksha?ÎkÂdi am?ga-bhÔga-nimi(t)tam? sÊlahathÂbhÂvya- 11. -t SrÎ ? kÂrÂpita Âcam?drÂrkayÂvat pradatta dra. 4½. 12. SrÎdÊvÎya-kÔ?a?Î. 13. Âcam?drÂrkam? yah? kÔpi SÊlahathÔ bhavati tÊna varsham? varsham? prati pÂ- 14. -lanÎyam? ca " vahubhir vasudh bhukt rÂjabhi SagarÂdibhi yasya 15. yasya yad bhÛmÎ tasya tasya tad phalam? "" 1 Asvina vadi 10 va- 16. -li-nibam?dhÊ gÔdhÛma sÊ ? gh?ita ka 12 naivÊdyÊ cÔsham? p 4. 17. mugÂm? m 1 gh?ita ka ½ VyÂsanirvÂpa 1 AbÔ?ÎnirvÂpa 1 kum?kuma 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 bhÂm??ÂgÂrÂt 20. VarttÂpakai kÂrÂpanÎyam? "" mam?galam? sadÂsrÎh "" likhitam? Dhruva 21. NÂgula-suta-dhru° DÊdÂkÊna UtkÎr?? 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. Sam?vat 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 pam?ca (consisting of) Maha° PÂndy and the rest, appointed by him, he sets forth the writing of the grant as follows. 6–11. By SÎla° Alha?asÎha son of VÂgasa and grandson of ÛtisvÂtÎha of the RÂ?hÔ?a race, for the benefit of his own mother and father and for his own benefit, 4½ drammas (were) given to the god SrÎ JagasvÂmi, for the day’s bali, the worship, the darsana &c., and the am?gabhÔga on the 10th day at the Âsvina yÂtr …. 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.
Appendix III.
BhinmÁl.
Inscriptions. 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 p 4. 17–19. Mung m 1, ghi ka ½, 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? dh?isayam?ti yam? suk?itinÔ h?idi sa- 2. -rvadÂiva tasmÂi namaj-janahitÂya surÂsurÊm?dra sam?stÛyamÂna-caritÂya 3. namah? SivÂya "" 1 SlÂghyah? satÂm suk?itÎ sak?itÎ manushyÔs mÂnyÔ maha- 4. -ttama-gunÂi Subhatah? sa Êva " yasc jagattrayagurum? girijÂdhinÂtham? devam? 5. namasyati natÔ ? nudinam? mahÊsa "" 2 SÔmÔ ? si nÂtha natimattara-kÂiravÊ- 6. -shu punya-PrabhÂsa-sarasi sthitim ÂsritÊshu " tasm … mahÂbdhi- 7. -tÎrÊ SrÎ SÔmanÂtha iti siddhigatam? smarÂmi "" 3 Punyaih? PrabhÂsasasi-bhÛsha- 8. -?a-KardamÂla-pÂpa-pramÔcana-ru?Ârtti-vimÔcanÂdyaih? " ÊtÂih? Ka- 9. -pardi-k?ita-sat-tithibhih? pradhÂnais tÎrthÂir alam? k?itam idam? h?idayam? mamÂstu "" 10. 4 Êtasya pu?ya-payasÔ jaladhÊs tathÂsya SÂrasvata-nivahasyata. 11. Da° "" Ôm? namah? SÛryÂyah? Jaj(j)yÔti prasarati tarÂm? lÔka k?ityÂya ni- 12. -tyam " yannÂmÔktam? sakalakalusham? yÂti pÁram? payodhÊ " sarvasyÂtm sugati- 13. -surathÔ ? -dhvÂm?ta-mÂtam?ga-sim?gha " drish?a-sÛryÔ nava(bha) si bhagavÂn sarvasyÂntyam?ka- 14. -rÔti "" Sam?vat 1345 varshÊ MÂgha Vadi 2 SÔme ? dyÊha SrÎ 2 mÂlÊ mahÂrÂja- 15. -kula-SrÎ SÂmvata-sim?gha-dÊva-kalyÂ?a-vijaya-rÂjyÊ tanniyukta-maha° chÂm?hÂ- 16. -prabh?iti-pam?cakula-pratipatÂu Êvam?kÂle pravarttamÂne SrÎ-JÂvÂlipuravÂstavya- 17. Puskara?isthÂnÎya-yajur-vÊda pÂthakÂya " PadamalasyagÔ- trÂya " VrÂhma° na- 18. -vagha?a-vam?sotpannÂdhyava° VÂlhÂpÂutra " JyÔti° MÂdhava-pratidÂuhitr JyÔ°
Appendix III.
BhinmÁl.
Inscriptions. 19. Tilaka-dÂuhitra-So[d].hala-putra-mÂtu-PÛnala-suta " VrÂhma° VÂga?a sam?sÂrasy 20. AsÂratÂm? jÑÂtvÀ " SrÎ JagasvÂmina " SrÎsÛryasya mÛrttÔ prÂsÂdÊ sÂuvar??aka- 21. -lasÂrÔpita " jÂtasradha? dÊvam? sam?pÛjya samasta-dÊva-lÔka-Vrahma-lÔka-pra- 22. -tyaksham? " Vam?sadvayÔdhara?a-samaksham? " Âtmanasca Âcam?drÂrkayÂvat sÛrya-prasÂda-prÂ- 23. -pta-tyartham? " prativarsham? " pÛjÂm? SrÎ JagasvÂmi-dÊva-bhÂm??ÂgÂrÊ nikshipita " rÂukma-vÎ 24. sana-prÎ-dra. 200 dvÂu SatÂni AmÎshÂm drammÂnÂm vyÂjapadÂt Âsvina-yÂtrÂyÂm? Asvi- 25. -na vadi "" dinÊ divasa-vali kÂyÔvali nivam?dhÊ gÔdhÛma sÊ 4 pakvÊ ghri?a "" 26. ka 16 nÂivÊdyÊ cÔshÂm? m 1 muga m 1½ gh?ita ka " vÎdakÊ patra 8 pÛga 2 am?ga- 27. -bhÔga-pratya° dra. 4 pushpha pratya° dra. 6 patrapÛga-pratya° dra. 4 vyÂsa-nirvÂpa-ÂbÔ?Î-nirvÂ- 28. -pa-nivamdhÊ cÔshÂm? sÊ ¼ muga p 3 gh?ita ka 1 dakshi? lÔ 2 pramadÂkula dra. 4 Êta- 29. -t sarvam? prativarsham? Âcam?drÂrka-yÁvat SrÎdevasya bhÂm??ÂgÂrÂt vÊcanÎyam kÂrÂpa- 30. -nÎyam? ca " subham? bhavatu sarvad " Jyoti° SÛguda-sutÊna Cam?drÂdityÊna samaksham? li- 31. -khitam? Kava° NÂgula sutÊna DÊdÂkÊna utkÎr?? SÛtra° NÂnÂ-suta-DÊpÂlÊ- 32. -na "" mam?galam? sad 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.
Appendix III.
BhinmÁl.
Inscriptions. 14–16. On Monday the second of the dark half of MÂgha in the Sam?vat 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 Sim?gha, in the term of office of the pam?ca (consisting of) the Maha° ChÂm?h and the rest, appointed by him. 16–21. At this time to (read by) VÂga?a the BrÂhma?a son of SÔ?hala and grandson of Adhyava° VÂlhÂ, of the Navaghana family, of the Padamala gÔtra, student of the YajurvÊda, of the town of Puskari?i 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 JÔshΗrecognizing 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. 1½, ghÎ ka(rsha) 1, for pÂnsupÂrÎ leaves 8, betel 2: for the Am?gabhÔga 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 AbÔ?Î’s dole, cÔsha sÊ. ¼, mung pÂ. 3, ghÎ ka(rsha) 1, dakshi? 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 Cam?drÂditya son of Jyoti° SÛgada. Engraved by DÊpÂla son of NÂn the carpenter. Good luck! Bliss for ever!
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