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No. 23]
157
NOTE ON INSCRIPTION OF PHE TIME OF CHAULUKYA
KARNA, V.S. 1354
Dholpur, headquarters of the former State of that name lying near the Agra District of U.P. But this Dhavala was far away from the findspot of the record under study.
Verse 17 introduces a person named Mahādēva of a family belonging to the Sāņdilya götra, who was a devotee of the god Sankara (Siva). The following stanza (verse 18) mentions his son whose name may be Mahēsvara. Verse 19 describes Muñjaladēvs who was the son of the said person and died apparently in a fight with certain cattle-lifters for the protection of men and cows. The next stanza (verse 20) repeats that he died in connection with a case of cattle-lifting. Verse 21. with which the description of the Sändilya family comes to a close, also refers to Muñjāladēva's death in connection with cattle-lifting. The author of the eulogy does not state Mušjäladēva's relationship with the persons and facts mentioned in the following stanzas. But, as will be seen below, he was certainly the father of the hero of the prasasti which records the construotion of the temple for a god named after Muñjala.
The following section in lines 8 ff. (verses 22 ff.) introduces the hero of the eulogy. Verse 22 states that there was a person named Rājiga born in a family belonging to the Käsyapa götra. The next stanza (verse 23) introduces Rājiga's son Rajyadēva and the latter's daughter Náladēvi, Anäladēvi or Anāladēvs. The hero of the eulogy under study was Vaijalladēva, the son of this lady. Verse 24 represents Vaijalladēva as devoted to the god Siva and the goddess Sakti (i.e. Pārvati) as well as to Vairochana. The word vairochana means the son of Virochana (i.e. the Sun-god)', although the author's intention here seems to have been to mention the Sun-god bimself. Verse 25 is also in praise of Vaijalladēva while the following stanza (verse 26) states that he offered many gifts of cows, land, gold, etc., and built a temple for the Sun-god in memory of his parents at a locality which seems to be called the abode of gods and was apparently situated in the neighbourhood of the Bhrigu-kunda, no doubt the name of a sacred tank. It is difficult to say whether the temple built by Vaijalla is the same as the one on a wall of which the inscription under study is found. But there is little doubt that it was either the same temple or one built in the same neighbourhood. Verse 27 speaks of the construction of the temple of Muñjälasvämidēva by Vaijalla. Although it is not clearly stated, it is certain that the Sun-god referred to in verse 26 is mentioned as Muñjālasvâmideva in the following stanza, because verse 28 again refers to the construction of the Sun temple by the same person, the author's style being repetitive as already indicated.
The relations between the Sandilya and Käsyapa families are not clearly stated in the inscription. But, as stated above, there is no doubt that Vaijalladēva, born of a lady of 11. Kasyapa family, was the son of Muñjāladēva of the Saņdilya family and installed the Sun-god Mufjälasvāmidēvs named after his own father. Verse 29 contains a prayer to the effect that Vaija (1.0. Vaijalladēva) might fulfill the desires of supplicants.
Verse 30 speaks of the three sons of Vaijalladēva, viz. Madana. Mandalka and Mahipala who may have been associated with their father in the building of the Muñjälasvåmin temple. The next stanza (verse 31) mentions a lady whose name seems to have been Hridēvi. She is stated to have been the daughter of Muñjāladēva and was apparently a sister of Vaijalladēva.
The stanze also mentions her son Sangrāms who w&S & Warrior. Verse 32, which is damaged, mentions Sangrāms as a poet and states that the eulogy under study was composed by him. The same stanza also mentions Arka's son Vyasa who was either identical with Sangrama or Was the person responsible for writing the lines to be engraved on the stone with a view to facilitat ing the work of engraving. Verse 83 says that the prasasti was engraved by an intelligent
Cf. ibid., pp. 1085, 1068-69.
