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No. 21.]
MOUNT ABU INSCRIPTIONS.
205
Dhûmarajadeva who had sprung from the sacrificial fire of the altar of the holy Valishtha, is reigning victoriouely,' Tejahpala caused to be made in the village of Doulavade on the top of the holy mountain Arbuda the temple of the holy Néminátha, called Lupasimhavasahika, adorned by all shrines (dévakuliká) and embellished by a large elephant-hall (hastisála), for the increase of the glory and merit of his wife Anupamadevi and his son Lùnasimha. The inscription gives the same pedigree of Tējab påla as No. I., and he is besides described here as
conducting the whole seal business of the mahamandalesvara ranaka, the illustrious Viradhavaladeva, the son of the mahamandalesvara ranaka, the illustrious Lavaņaprasådadêva, born in the family of the illustrious Chaulukyas, in the province (mandala) of .... råtrå, [obtained] by the favour of the aforesaid maharajadhiraja, the illustrious Bhimadeva.'
This passage is of special interest as revealing the nature of the relations between Bhimadeva II. and the members of the Vaghel& dynasty, which in Somêsvaradêva's account remains rather obscure. The inscription leaves no doubt that Bhimadêva II. was considered lord paramount, while Lavaņaprasåda and Viradhavala contented themselves with the rank of a mahûmandalesvara and the title of ranaka. Unfortunately the name of the province governed by Viradhavala is lost with the exception of the last two syllables, .... rútre, which I am unable to restore.
As regards the Paramaras of Chandravati, the inscription shows that in A.D. 1230 the reigning prince was Sómasimha, and not Kfishộarâja as might easily be supposed from the text of No. I. I would also point out that the legend told in No. I. of Paramára is here ascribed to Dhûmaråja.
The date corresponds, as mentioned already above, to Sunday, 3rd March A.D. 1230. The shrines and the elephant-hall mentioned in the description of the temple are identical, of course, with the fifty-two shrines for the Jinas and the hall for the statues of the members of Tėjahpåla's family spoken of in vv. 61-64 of the inscription No. I.
The record of the erection of the building is followed by that of its consecration by Vijayasênasûri (1.6). The pedigree of the latter perfectly agrees with that given in the former inscription. Haribhadrasûri is here called the lord of the frontlet decoration (pattálankaranaprabhu) by the illustrious Anandasûri and the illustrious Amarachandrasuri,' which apparently means that he had received his patábhisheka from the hands of those two suris.
The purport of the next section (11. 6-9) is indicated already by the heading: "And the names of the fravaka trustees appointed for this temple (are) as follows.' Here it is set down that all bathing, worshipping, supervising, etc., in this temple is to be done and carried on for ever by the brothers Malladeva, Vasta pala and Têjahpåla and their descendants, as well as by all the male members of the family of Lupasimha's mother Anupamadevi and their descendants. On this occasion & pedigree of Anupamadevi's family, which resided at Chandravati and belonged to the Prågvâţa jñati, is inserted.
The following section (11. 9-25) consists of rules for the festival to be celebrated on the anniversaries of the consecration of the temple. It was to begin on the third day of the dark half of the month Chaitra, holy to the god, and to last for eight days. During this festival the ceremonies of bathing, worshipping, etc., were to be performed by the laymen (Sravaka) of
1 Ind. Ant. Vol. VI. p. 190, Dr. Bühler bas endeavoured to define the boundaries of the territory raled by the Våg held braneh.
? The word aard occurs again in the Chaulukys grant of A.D. 1207 in the phrane: asya dharmastha naaya ... Mair=ashtablir-goshthikai rdüla-Uchchadeva-sabitair-a-chandr-arkas rárd karanfyd; Ind. Ant. Vol. XI. p. 838, plate ii. 11. 3.6. It has possibly a more special meaning than supervision.
* This seems to be the meaning of dipaklya.
