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No. 21.]
MOUNT ABU INSCRIPTIONS.
201
who died when he was still a youth (v. 8), Malladéve, Vastupala and Tejahpåla, and seven daughters : Jlhů, Mad, Sad, Dhanadêvî, Sobaga, Vayajuka and Padamaladevi. The family professed the Jaina faith (vv. 7; 10) and belonged to the lineage of the Prågvatas (v. 4). The four brothers are all called ministers (mantrin, sachiva), and of Vastapala it is expressly stated that he was in the service of the Chulukyas (v. 14). Special praise is bestowed on Vastupala and Têjabpala, who seem to have been connected by the ties of sincere brotherly affection (vv. 19. 24); but these verses contain no historical allusions.
The text then turns from the ministers to their lords, the Chaulukyas as they are called here (vv. 25; 28). Only the members of the so-called Våghêlå line are mentioned here, vis. Arņôraja (v.25), his successor Lavaņaprasada (v. 26), and the son of the latter, Viradhavala (v. 27). Two verses (vv. 28; 29) are added in praise of the services rendered to Viradhavala by the brothers Vastupala and Têjahpåla, and of the implicit confidence by which the king rewarded their attachment to his person.
Abruptly a description of the Arbuda mountain, the modern Mount Abů, is introduced (vv. 30; 31), after which follows, equally abruptly, a genealogy of the Paramaras of Chandravati (vv. 32-42). That these verses are inserted here because Têjabpala built a temple on Mount Å bû and this mountain was situated in the province governed by the Paraméras, can be gathered only from the contents of the last section of the inscription. The account of the Paramaras begins with the legend of their origin. Their ancestor, from whom they took their name, is said to have sprung from the altar of the sacrificial fire of Vasishtha and to have received the appellation of Paramira from that sage on account of the delight he took in killing his enemies (para-marana) (v. 32). In that family there arose first Dhûmarája (v. 33), who was followed by Dhandhuka, Dhruvabhata and others up to Ramadêve (v. 34). With Râmadeva begins a coherent pedigreu which may be tabulated as follows:
Ramadêva.
Yasodhavala.
Dhåråvarsha,
Prahladada Somasimhadêva.
Kțishộarajadêva. Besides the genealogy the inscription furnishes several items of historical value. Yasodhavala is said to have quickly killed Ballkla, the lord of Malava, when he had learned that he had become hostile to the Chaulukya king Kumarapala (v. 35). From the wording of the verse we may conclude that Yaśódha vala was a fendatory of Kumarapala when he waged war against Ballala, just as Yaśôdhavala's son Dhâråvarsha appears as a feudatory of Kumarapala's grandnephew Bhimadova II. in a Mount Abû inscription of Vikrama-Samvat 1265. It is no wonder, therefore, that elsewhere we find the destruction of Ballâla attributed to Kumarapala himself. In Somêsvaradêva's Kirtikaumudt (II. 48) Kumâra påla is said to have seized in battle, out of passion, the heads of the kings Ballala and Mallikarjuna like the breasts of the goddess of victory. And in the Somnath pattan inscription of Bhava Bțihaspati, dated in Valabbi. Samvat 850 (A.D. 1169)," he is called a lion to jump on the heads of those) elephants-Ballala, king of Dhara, and the illustrious ruler of Jångala. The latest epigraphical date for Kumarapala's predecessor Jayasim hadeva is Vikrama-Samvat 1196. The earliest inscription of the reign of
1 Ind. Ant. Vol. XI. p. 221. ? Vienna Or. Journ. Vol. III. p. 8. * Ind, Ant. Vol. X. p. 159 ff.
2 D
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