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9
No. 3]
PALDI INSCRIPTION OF GUHILA ARISIMHA; V. S. 1173
the family as against Bapa of later inscriptions, and this is supported by other older records like the Atapura inscription' of Saktikumara of V. S. 1034 (977 A. C.) and Kadmal plates of Guhila Vijayasimha, which are being published in this journal. From verse 3 begins the genealogical account proper, which, though brief covering only three generations, is important inasmuch as it gives a correct succession of the three princes Vairisimha, Vijayasimha and Arisimha, amidst whom there now remains no room for any interpolation. We know from verse 147 of the third slab of the Kumbhalgarh inscription of V. S. 1517 (1460 A. C.) that Vijayasimha's son and successor was Vairasimha (i.e., Vairisimha), and it was after him that Arasimha (i.e., Arisimha) appeared. But the epigraph on hand, dealing as it does with only three generations, appears to represent the correct genealogy of the dynasty during that period. Moreover, the author of the Kumbhalgarh inscription, who did not even know the name of Vijayasimha whom he mentions only in vague terms as narendra, is presumably liable to make a mistake regarding his successor. This is how the name Vairasimha, falling between Vijayasimha (the narendra) and Arasimha in that record, now appears to be an unauthentic interpolation.
No information of any historical value is to be found in the description of the three successive rulers mentioned in this epigraph. Vairisichha, the first on the list here, is described in verses 3-4. Then comes Vijayasimha, his son, whose account also covers two stanzas (verses 5-6). Unfortunately, portions of the slab containing these two verses are damaged, so that satisfactory comprehension of their original import has now become impossible. Verse 6, however, aims at describing him at war with a multitude of other powerful princes, wherein he proved himself irresistible; but the manner of the description is more poetic than historical, and it is difficult to ascertain as to which historical event the author here intends to refer to. Similarly verses 7-8 make mention of Arisirhha, son of Vijayasimha, whose martial and other qualities have likewise been described in a general way. Verse 9 proclaims him as the ruling prince of Medapăța, i.e., Mewär, at the time of the record.
Then, in verses 10-11, follows the description of Siva incarnating himself on the earth at Käyävarōhapa in Bhrigukachchha (Broach District of Gujarat). This incarnation evidently refers to Lakulisa, who was the founder of the Pasupata doctrine of Saivism, and temples dedicated to whom have been discovered in various places. His monastic order was upheld after him by his worthy disciples, Kusika and others, who were initiated into the Pasupata philosophy by Lakulisa himself (verse 12). Thereafter the monastic succession passed to many a similar sage, who led a pious and austere life (verses 13-15). Verses 16-22 give a list of teachers succeeding one after the other. It contains six such names with Khandesvara at the top, who is said to have been the head preceptor (guru). He was succeeded by Janakarasi, Trilochanarādi, Vasantarasi, Valkala and Sivabhakti. Sivabhakti was the senior disciple of Valkala. All these were saints of extra-ordinary philosophical and spiritual attainments. Verse 23 records the object of the inscription, which is the construction of a temple of Siva jointly by Valkala and his seniormost pupil Sivabhakti. This structure seems to be the bigger Siva temple on the site, now popularly known as the shrine of Vamesvara, situated opposite the smaller shrine dedicated to Kärttikasvamin, to which the slabs containing the inscription now belong. In verse 24, long life for the Siva temple has been prayed for.
The installation of the god Siva and the consecration of the temple took place on Sunday, the ninth day of the dark half of the month of Jyeshtha in the Vikrama year 1173. This date corresponds to Sunday, the 7th May, 1116 A. C., taking the Indian month to be purnimanta. Navami commenced on that day at 12.
1 Indian Antiquary, Vol. XXXIX, p. 191.
Above, Vol. XXIV, pp. 311 and 325.
[The verse seems to say that the Saiva teachers belonged to a sect called Gujakhapjevara.-D. C. S.]
