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No. 13.)
REWAH STONE INSCRIPTION OF KARNA: [CHEDI] YEAR 800.
109
earlier. The fanciful derivation of the caste name Kayastha given here occurs also in the Naishadhiyacharita (Canto XIV, v. 66). The present inscription seems to connect the caste with a sage named Kachara. The tendency to trace the origin of royal families to well-known legendary heroes or sages was widely prevalent in the middle ages, but the name of Kāchara as an eponymous hero occurs nowhere in ancient mythological or legendary literature. It would seem, therefore, that an attempt has been made here to give a legendary explanation of the name of the caste which had become current in the eleventh century A. D. From the introductory verse of the second part of the present record, viz. v. 34, the poet's intention seems to have been to show that the Kāyasthas belonged to the Brāhmaṇa caste. It looks strange, therefore, that he should refer in v. 36 to a Sūdra (turiya-janman) as a Kāyastha and the progenitor of that caste and describe his son as having his head purified by the dust from the feet of earthly gods (i.e. Brāhmaṇas). Owing to the unfortunate mutilation of the lower part of the inscription it is now impossible to say how the Südra origin of the caste referred to in vv. 36-38 was reconciled with the claim to Brähmanahood which seems to have been made in v. 34.
The names of the distinguished members of this Kāyastha family, who seem to have served Kalachuri kings as their ministers, have been lost with the single exception of Sõmēsvara. The latter is eulogized in vv. 46 and 47, as one who had dedicated himself to the welfare of the people and distinguished himself by his prowess as well as by intelligence. The mention of Lakshmanarăja's name in one of the preceding verses suggests the identification of this Sõmēsvars with the homonymous son of Bhākamisra, who was a minister of Lakshmanarāja as stated in the Kāri. talãi stone inscription A careful comparison of the descriptions in the two records would show, however, that the identification cannot be upheld. For, Sõmēsvara of the Kārītalãi inscription was undoubtedly a Brāhmaṇa, as he is called Bhatta therein and is said to have belonged to the Bhāradvāja-gotra'. From the lengthy description of his accomplishments in that record we learn that he was proficient in various arts, but we do not find therein a single reference to his skill in the use of arms. Sõmēsvara of the present inscription, however, was a Kāyastha distinguished as much for personal valour as for intelligence. Besides, he does not seem to have been a contemporary of Lakshmanarāja himself, but of his successor; for from vv. 43-46 we learn that he was the son of a person who was honoured by Lakshmanarāja. He is not, therefore, likely to have been identical with Somēśvara of the Karitalãi inscription.
Of the geographical names occurring in the present record Bargāla, Kāśmira, Kanchi and Himalaya are too well known to need identification. Anga comprised the country round modern
In his article .The Nagar Brahmans and the Bengal Kayasthas' (Ind. Ant., Vol. LXI, p. 48) Dr. D. R. Bhandarkar has drawn attention to the Sanjän plates of Amoghavarsha I (871 A. D.) and the Gurmba plates of Jayadityadēva II (870 A. D.) as the earliest records mentioning the Kayastha caste.
* In the Ajayagadh inscription of Nana, & minister of the Chandella Bhöjavarman, the origin of the Kayasthus is traced to the sage Kaśyapa (see J. d. 8. B., Vol. VI, p. 882).
*Is Kachara, like Khachara (Ind. Ant., Vol. XL, p. 31), identical with Khazar ?
It is, of course, possible to take turiya-janma in the sense of a Brahmana by dissolving the compound as furiyarthariu (yajäärtham) janma yasya sah, i.e. one who is born for the performance) of a sacrifice, Brahmapa. Both the St. Petersberg Lexicon and the Vachaspatyam give this sense of turiya, citing the Salapatha Brahmana IX, 2, 3, 11, etc. in support of it. But such an explanation would appear forced; since the word does not bear that sense in classical Sanskrit. Halayudha gives turiya-warna in the sense of a Sudra. Note also agra-janman (first born) which means a Brahmana. Besides, the expression yo bhumi-deva-pada-panéu-pavitra-mauli suggests that the son did not belong to the caste of earthly gods or Brahmanas.
Above, Vol. II, p. 174. • Ibid., v. 9.
Ibid., v. 2.
It must, however, be stated that v. 16 of the inscription states that Soundsvara's deeds were praised by bards in the forefront of the battle-field.
