________________
No. 21-VERAVAL INSCRIPTION OF CHAULUKYA-VAGHELA ARJUNA, 1264 A.D.
(Plate 1) D. C. Stroar, OOTACAMUND
(Received on 20.8. 1959) This well-known inscription, originally from Somanātha Patan in the former Junagarh State in Kathiawar but now fixed in a wall of the temple of Harshada Mātā (not Harsbata) at the neighbouring town of Vērāval, was edited by E. Hultzsch in the Indian Antiquary. Vol. XI, 1882. pp. 241-45, without illustration. It was also transcribed in the Bhūmnagar Inscriptions, pp. 224 f.
Hultzsch's treatment of the inscription exhibits the carefulness and ability oxpected of him. His paper also contains a learned translation of the whole document. However, while going through Hultzsch's translation of the Vērüval inscription, I felt that he did not understand the meaning of some of the words and passages occurring in the record. I am therefore offering here my reading and interpretation of the inscription for the consideration of scholars. I have little to add to Hultzsch's introductory discussion excepting that Sanskrit satka (Pali sanaka, belonging to ") which has invariably been written in the inscription as sakta, is often noticed in the latter corrupt form in the documents quoted in the Lekhapadihati which is a medieval product of the GujaratKathiawar region.
The inscription begins with a Sililham symbol followed by a passage in prose and a verse in Anush tubh (lines 1-2), both recording the author's obeisance to Visvanātha (literally, the lord of the universe '). In the stanza in question, Visvanatha is also called Sünyarūpa (literally, one whose form is the void '), Visvarūpa (literally, having various forms ') and Lakshyalakshya (literally,' visible and (at the same time) invisible' or ' scarcely visible'). The same Visvanatha is again mentioned in the following passage in prose (line 2) as one to whom the followers of the Prophet Muhammad were attached or devoted. This shows that the words visvarūpa, etc., have been used to indicate Allah, the God of the Muhammadans. It is difficult to say whether, from this, the author of the record has to be regarded as a Muhammadan, although there is no doubt that he had an idea about the God of the Muhammadans and knew the meanings of a number of Arabic words.
· Lines 2-4 quote the date of the inscription as Sunday, the 13th of the dark tortnight of the month of Ashadba in the year counted in accordance with the following four etas: (1) yoar 662 of Rasula Mahammada, the preceptor (bodhaka) of the sailors (
ru-juna) devoted to Visvanātha (i.e., the Muslim sailors who were devotees of Allah and were present at the locality in question in connection with their business); (2) year 1320 of king Vikrama, (i.e., of the Vikrama Sanvat); (3) year 945 of the Valabhl (i.e., Gupta) era; and (4) year 151 of the Simha era. The date corresponds to Sunday, the 25th May 1264 A.D.. The Hijri era, described as the era of Rasūl Muhammad, has been mentioned first because the transactions recorded in the insoription relate to a Muhammadan. But the month of the Muslim calendar has not been mentioned. The corresponding year of the Simha era, used in a few records of the Kathiawur region, shows that the era started in 1113 A.D. probably in commemoration of the annexation of South Kathiawar by the Chaulukya king Jayasimha şiddharāja (1094-1144 A.D.).
1 See op. cit., pp. 98, 100, etc. Annakrit nakla, with which ontka is confused, has not exactly the same wonino, although both the words may be used in the sense of 'attached to '. 'relating to'. For satka in early medieval records, see, e.g., above, Vol. XXII. p. 98, text line 1; Vol. I, p. 164; etc.
* I.e., Rasul Muhammad. Arabie Rasul means *# inessenger', Muhammad being rugaded by the Mwalmiins as the messenger of God.
. Ind. Ant., Vol. XIX, p. 180, No. 129. • Bumb. Gaz., Vol. 1, Part i, p. 176.
