Epigraphia Indica Vol 33

SR No.: 032587
Original Sutra Author: N/A
Author: D C Sircar
Publisher: Archaeological Survey of India
Publication Year: 1959
Total Pages: 514
Language: English
Classification: Book_English
File Size: 29 MB

Page 27

EPIGRAPHIA INDICA
[VOL. XXXIII
Section II gives a list of the donees in 40 stanzas in the Anushţubh metre, which runs from line 65 at the beginning of the obverse of Plate III to the first half of line 119 in the middle of the second side of Plate IV. Section III describes the boundaries of the gift village. It consists of 14 stanzas mostly in the Anushtubh metre, which are engraved in lines 119-35. Section IV contains the imprecatory and benedictory part in 8 stanzas in different metres, which are engraved in linos 135-49. There are thus altogether 95 stanzas in the inscription.
Section I begins with the Siddham symbd followed by the mangala : avighnam=astu, after which there is another Siddham symbol. The above is followed by several verses invoking the protection of a number of deities. Verse 1 contains a prayer to the tusk of the Lilāvarāha, i.e. the Boar incarnation of Vishnu, for the protection of the world from danger, while verse 2 contains a similar prayer to the god Gajāsya (i.e. Gaņēša). The next two stanzas (verses 3-4) likewise seek for the favour respectively of the goddess Earth and the feet of Kamalāpati (i.e. Vishņu). After this, the donor's family is gradually introduced. Verses 5-7 describe the god Nārāyana (i.e. Vishņu) and the next stanza (verse 8) speaks of Viriñchi (i.e. Brahman), the god of creation, who was born out of Nārāyana's navel and whose two arms produced the martial race (i.e. the Kshatriya clan). According to verse 9, in this race came into being the Sun and the Moon (pushpavantau) from whom sprang two dynasties (i.e. the solar and lunar races). Verse 10 states that there was a Nāyaka named Kapilēsvara who was one of the many rulers (nripa) born in the solar and lunar races and was the crest-jewel of a number of Nāyakas (i.e. was one of the foremost Nāyakas or had several Nāyakas under him). The real meaning of the word nāyaka used in this context is uncertain. An inscription of Saka 1275 (1353 A.D.) from Srikurmam, e.g., mentions the Nāyakas of Kalinga either in the sense of royal officers or ruling chiefs, while the Oriya lexicons recognise the word in the sense of a ruler or a leader of forces. There is thus no doubt that Kapilēśvara, described not only as a Nayaka but also as a nripa or ruler, was a person of some importance, apparently a small ruling chief. The family names Nayaka and Pattanāyaka are still current among the people of Orissa.
Verse 11 mentions Jägēsvara who was the son of the above-mentioned Kapilēsvara and represents him as a great hero and a possessor of numerous elephants. The next stanza (verse 12) speaks of Balarama as the eldest among Jāgēśvara's sons who were all famous for their prowak Verse 13 states that Balarama and his father Jāgēsvara died on the battle-field while fighting with certain enemies even though they had already obtained victory in the contest. The following three stanzas (verses 14-16) deal with Kapilēśvara, the younger brother of Balarāma. This Kapilēsvara, named after his grandfather, was the celebrated founder of the Sūryavamsi Gajapati family of Orissa. A passage in verse 14 says that Kapilēśvara acquired the exalted position (vibhava) of the Dantirāja (.e. Gajapati) by dint of his prowess (saurya). This no doubt refers to his occupation of the throne of Gajapati Bhānu IV, the latest known ruler of the Imperial Ganga dynasty. Verses 15-16 vaguely describe the heroism of Kapilēsvara. Verse 17 introduces Parasurāma Harichandana as the younger brother of Kapilēśvara, while the following stanzas describe Parasurama's son Raghudēva who was the donor of the grant under study. Verses 17-18, 20 and 23-24 of this part are also found in the Dorapalem grant of Raghudēva edited below, although a stanza in that record, mentioning Rāma as the younger brother of Paraburāma, is not · 1 SII, Vol. V, No. 1205.
* The title Gajapati became popular with the latest rulers of the Ganga family gradually. Bhānu I is called Gajapati or Gajagha tāpati in a Draksharama inscription (811, Vol. IV, p. 361, No. 1084) of Saka 1196 (1274 A.D.) and Narasimha III Gajapati Peda-Narasimha in a Simhachalam record of Saka 1305=1383 A.D. (ibid., Vol. VI, p. 285, No. 752). Narasimha IV is oalled Gajapati in some inscriptions from Simhachalam ; cf. Gajapati in one of Saka 1328=1406 A.D. (ibid., p. 277, No. 731), and Gajapati or Gajanivahapali in another of Saka 1305=1383 (ibid., p. 286, No. 753). Similarly Bharu IV is oniled Gajapati in two Simhachalam inscriptions respectively of Saka 1336=1414 A.D. and Saka 1339=1417 A.D. (ibid., pp. 447-48, No. 1113 ; pp. 417-18 No. 1040) Cf. below, p. 44.