Epigraphia Indica Vol 07

Author(s): E Hultzsch
Publisher: Archaeological Survey of India

Page 47

36
EPIGRAPHIA INDICA.
[VOL. VII.
detail by a much abler antiquarian than myself. I shall, therefore, be as brief as possible. The first of the appellations mentioned of Govinda IV. is Nitya-Kandarpa, which he is said to have received because he outshone the god of love. In accordance with this, verse 21 speaks of him as a prince," the beauty of whose form excelled that of the god of love." His father Indra III. also bore the appellation Raṭṭa-Kandarpadeva," from which it may be inferred that the Rashtrakuta kings had some of their birudas ending in Kandarpa. The second of these appellations is Chanakya-Chaturmukha or (the god) Brahman (in regard to the art) of Chanakya,' i.e. civil polity. What this phrase signifies is that, just as the Vêdas emanated from the god Brahman, so civil polity originated from Govinda IV. His third appellation is Vikranta-Narayans. This reminds us of the epithets Vira-Narayana and Kirti-Narayaṇa, borne respectively by Amoghavarsha I. and Indra III.,3 and points to the conclusion that some of the Rashtrakuta birudas ended in Narayana. The last appellation of Govinda IV. referred to in the preamble is Nripati-Trinetra, which corresponds to Maharaja-Sarva, mentioned by the Gujarat Râstrakâța records with reference to Amôghavarsha I. The titles of Govinda IV., occurring in the formal part of the inscription, are too general to require any special notice.
As regards the places mentioned in the grant, Kêvanja, the village granted, is the Kimôj or Kimaj of the present day, Kavika the well-known Kavi, and Sihukagrama the modern Sigam or Sigâm. The names of these villages occur in the "Inscriptions from Kâvi" by Dr. Bühler, under the slightly altered forms of Kêmajju, Kapika and Sihugrama. It deserves to be noticed that Kâvikâ is in our inscription called a mahasthana, i.e. a holy place. This indicates that Kâvikâ or Kavi was not formerly noted as a mere sacred place of the Jainas, as it is now, but was a centre of Brahmanism, and that its sanctity goes back to the beginning of the tenth century A.D. It is also interesting to note that Kêvanja, the village granted, is said in our plates to be situated in the Khêṭaka district of the Lâța désa. This implies that the province of Lâța included the city of Khêṭaka or Kaira, and also a small portion of territory to its north, as may naturally be presumed. The view of Dr. Bühler and Pandit Bhagwanlal Indrajie that Lâța corresponds to the country between the Mahi and the Konkan or the Tapti is, therefore, not tenable, and that held by Dr. Hultzsch? that it extended as far north as the Shêri (Shêdhi) is correct.
TEXT.8 First Plate.
वीव्याधसा धाम यचाभिकमलङ्कृतम् धर कमलहृतम् ॥ [१] जयन्ति ब्रह्मणः समनि *] "
2 पत्तिमुदितामनः । सरस्वतीकृतानन्दा मधुराः सामगीतयः ॥ [**]
सान्द्रे:-" श्रीस्तनभारभूरिमकरीकाश्मीरसम्मिश्रितैः
.12
1 afe || स" यस्य कान्तेन्दुकलया
1 Above, Vol. VI. pp. 160-198.
J. Bo. Br. R. 4. 8. Vol. XVIII. pp. 259 and 263.
Ibid. pp. 258 f. and 262 f.
In J. Bo. Br. R. 4. 8. Vol. XX. p. 146, I understood the expression to mean the illustrious great king Sarva; but now I think that with Dr. Fleet it must be translated a very Sarva (Siva) among Maharajas or great kings' (above, Vol. VI. p. 174 and note 7; Dyn. Kan. Distr. p. 401 and note 4).
Ind. Ant. Vol. V. pp. 112, 114, 145 and 147.
Ind. Ant. Vol. V. p. 145; History of Gujarat, in the Gazetteer of the Bombay Presidency, Vol. I. Part I. p. 7.
7 Ind. Ant. Vol. XIV. p. 198. From the original plates. Expressed by a symbol. 10 Metre: Ślôka (Anushtubh); and of the next verse. This verse, which occurs in almost all the Rashtrakuţa records, is, however, not to be found in the Sangli plates.
:.
11 Read
13 Metre: Sardalavikridita; and of the next verse. Both these verses do not occur in the Sangli plates.