Indian Antiquary Vol 42

SR No.: 032534
Original Sutra Author: N/A
Author: Richard Carnac Temple, Devadatta Ramkrishna Bhandarkar
Publisher: Swati Publications
Publication Year: 1984
Total Pages: 400
Language: English
Classification: Book_English
File Size: 16 MB

Page 63

MARCE, 1913.)
SOME PUBLISHED INSCRIPTIONS RECONSIDERED
59
of Vák pati and Simbar&ja could have been no other than princes of this dynasty, which, as we know from Rajasekhara, belonged to the Raghu family. We have seen that Chandana slew a Tomara king called Rudra and now we see that Simharâja vanquished Salavana, the Tomara leader. It is difficult to say where these Tomaras had established themselves about this time. The north of the Jaipur State is divided into two great divisions, one called Tamvrâyâți and the other Sekhavati. Tam vrâvâțt, which is to the east, is so named after the Rajput tribe Tanvar, the same as be Tomara of the inscriptions. The Tomara princes, mentioned in our epigraph, may be rulers of this province, but according to the local tradition, the Tamvars were at first ruling at Delhi, and when they were ousted from there by the Chobâng, they migrated southward and settled themselves at Patan in Tam vrâvâti. Simharâjâ was succeeded by his son
7 Vigraharaja, reigning at the time when the inscription was composed (VB. 20-4). He made a grant of two villages, Chhatradhûrê and Sankaranaka, to the god Harshanatba (v. 25). He had a younger brother named Durlabharaja (v. 26). It will be seen from the prose portion below tbat besides Durlabharaja, Vigraharaja had two more brothers, Chandraraja and Govindaraja, and that he also had an ancle, named Vatsaraja, brother of Simbaraja.
The remainder of the verse portion of the inscription gives an account of the line of ascetics who were in charge of the temple of Harsbanatba. In the country of Ananta there was a devoted worshipper of Uttaresvara named Visvarûpa, who was a teacher of the Lakula doctrine ex ponding panchartha (v. 28). Visvarupa was thus an ascetic of the Lakulisa-Pagpata sect. The word panchártha, which is here conjoined to the expression Läkuldmndya, is a term technical to the philosophy of this sect and has been explained by Sây ana in his Sarva-dariana-sangraha in the section dealing with Lakulisa.pdáupata-darsana. Visvarûpa's pupil was Prasasta, Pasupata (v. 29), and the latter's disciple was Bhavirakta alias Allata who belonged to a Brahmâna family of the Vargaţika kchamp (v. 30) and whose wordly (odsisárika), as opposed to spiritual, family was at Rânapallikå (v. 31), correctly identified by Prof. Kielborn with Rapoli, 7 miles east of Haras. Verse 32 likens Allaţa to Nandi, and from the next two verses we learn that he built the temple of Harshanatha with the wealth received from the pious people. Allata's pupil was Bhavadyota, who with the orders of his preceptor completed the other works started but left unfinished by him probably on account of his death, such as raising an orchard for furnishing flowers to the Siva temple, a watering place (prapd) for cattle and a well for sprinkling the orchard and filling the prapa. They were all made on the east side below the bill (vs. 36-40). He also paved the door of the court in front of the Harsha temple (v. 42). It is worthy of note that the preceding verse uses the word digambara in describing him, just as verse 83 above calls Allaţa digamalavasana. Does it show that the members of the Lakula sect were naked? If they were, this would be in keeping with the fact that Lakulisa is represented nude and called urdhwamedhra. Verses 43-44 inform us that the temple together with the hall and the arched gateway was constructed by the sutradhára Chandasiva, son of Virabhadra. The same thing is told in a short inscription of three lines on a piece of column in the ball immediately in front of the sanctum.
The date of the building of the temple is the 13th of the bright half of Ashadha of the [Vikrama] year 1013. This date has been specified to be yatha-drishța or as the composer of the inscription learnt it. The sage Allaţa is mentioned in verse 48 to have expired in the elapsed year 1027, when the sun had entered the sign of the Lion, on the third bright lunar day joined with the yoga Subha and the nakshatra Hasta, on a Monday. This date, as calculated by Prof. Kielhorn, corresponds to Monday the 8th August, A.D. 970.
From about the close of line 38 commences the prose portion, whick records the endowments of the temple of Harshadeya as they were severally received up to the 15th of the bright half of