Nimar District Inscriptions
| Compiled and Wikified by:Laxman Burdak, IFS (R) |
(88) Mandhata Copper-Plates of Jayasimha of Dhārā of year 1055 AD
[p.62]: Mandhata is an inland in the Narmada river, 32 miles from Khandwa.
The inscription refers itself to Jayasimhadeva (जयसिंहदेव), who meditated on the feet of Bhojadeva (भोजदेव), who again had meditated on the feet of Sindhurajadeva (सिन्धुराजदेव), who had meditated on the feet of Vakpatirajadeva (वाक्पतिराजदेव). He, residing at Dhārā (धार), granted a village named Bhīma (भीम) , forming part of the Maktula (मक्तुला) grant of forty-two in the Purnapathaka mandala (पूर्णपथक मण्डल) to the Brahmans of the Pattashala (पट्टशाला) at the holy Amaresvara (अमरेश्वर) on the 13th of the dark half of Ashadha of the (Vikrama) year 1112, corresponding to A. D. 1055.
The importance of this inscription lies in this that, with the date A. D. 1055-56, it gives the name of the (Paramara) king who was then ruling, and since this Jayasimhadeva was the successor of Bhojadeva, it furnishes a sure and fairly definite limit beyond which the reign of Bhojadeva cannot have extended. According to both the stone and copper-plate inscriptions hitherto published, Bhojadeva was succeeded by his relative Udayaditya (उदयादित्य), and it is perhaps correct to say that it was this king who put an end to the troublous state of affairs connected with Bhojadeva's death. But the omission of Jayasimhadeva's name elsewhere can be no reason for doubting the correctness and authenticity of the information conveyed by these copper-plates. In a similar manner the name of Udayaditya's immediate successor Lakshmadeva (लक्ष्मदेव) is omitted from all inscriptions except the Nagpur prasasti, and that very prasasti intimates that sometime elapsed between the reigns of Bhojadeva and Udayaditya. It, however, seems that Jayasimhadeva's reign was not a long one.
The geographical places mentioned in the record remain unidentified, but Amaresvara is a temple on the left bank of the Narmada, near Mandhata.
Wiki Editor Notes:
- Pattashala (पट्टशाला) : Paṭṭa-śāla.—(CITD), Sanskrit ºśālā; a reading hall; probably, ‘the main hall’; in Kannaḍa, ‘a silk-shop’. (EI 3), name applied to the abode of certain Brāhmaṇas. (LP), cf. Gujaratī Paḍaśāla; the first room in a house. paṭṭa-śāla is defined in the “Indian epigraphical glossary” as it can be found on ancient inscriptions commonly written in Sanskrit, Prakrit or Dravidian languages.[1][2]
(89) Mandhata Plates of Devapala of year 1225 AD
[p.63]: The inscription refers itself to the Paramara king Devapala (देवपाल) of Malava, and records the grant of a village Satajuna (सताजुना) in the Mahuada pratijāgaranaka to a number of Brahmans after the king had bathed in the Reva (Narmada), while staying at Mahishmati (माहिष्मती), on the occasion of an eclipse of the moon on the full moon tithi in the month of Bhadrapada in the (Vikrama) year 1282, corresponding to Tuesday the 19th August A. D. 1225, although the record states the day to be a Thursday, which Dr. Kielhorn thinks is an error.
The genealogy of the king begins with Bhojadeva (भोजदेव), after whom came Udayaditya (उदयादित्य). From him sprang Naravarman (नरवरमन्), whose son was Yashovarman (यशोवरमन्), from whom was born Ajayavarman (अजयवरमन्). The latter 's son was Vindhyavarman, and his son Subhatavarman. The latter's son was Arjuna. Vindhyavarman (विन्ध्यवरमन्) and Subhaṭavarman (सुभट वरमन्) were at war with Jayasimha (जयसिंह), and the first of them recovered Dhārā (धार), which must have been taken possession of by the enemy. Arjuna (अर्जुन) in his youth put to flight the (Gurjara) king Jayasimha. Arjuna's successor was Devapala (देवपाल), son of Harishchandra (हरिश्चंद्र), who is known from other records to have been a descendant of Udayavarmadeva (उदयवर्मदेव) of Dhara. It would thus appear that in Devapala the two branches of the Paramara family, which till then had separately held sway over Malava, became re-united, or that one of them ceased to exist.
With regard to the localities mentioned,
- Mahishmati is apparently Mandhata1 where the plates were found.
- The village Satajuna (सताजुना) exists still under the same name, about 13 miles south-west of Mandhata, and Mahuada is probably Mohod, about 25 miles south of Satajuna.
There were a number of donees who had come from different places, several of which can be identified — for instance,
- Mahavanasthana (महावनस्थान) is apparently Mahaban (महाबन), a town in the Muttra District ;
- Tripuristhana (त्रिपुरीस्थान) is Tewar, near Jubbulpore;
- Akolasthana (अकोलास्थान) is Akola in Berar ;
- Mathurasthana (मथुरास्थान) is Muttra in the United Provinces ;
- Dindvanakasthana (डिंड्वाणकस्थान) is apparently Didwana in Jodhpur ; and
- Madhyadesa (मध्यदेश), the country between the Himalaya, the Vindhya, Vinasana in the west and Prayaga in the east.
- Regarding the remaining places no definite suggestions can be offered.
- Mutavathusthana (मुतवथु स्थान), the same as Muktavasthusthana (मुक्तावस्थुस्थान) of other inscriptions,
1. See Fleet's Article in Journal, Royal Asiatic Society, 1910, page 445
- Ashramasthana (अश्रमस्थान) and Sarasvatisthana (सरस्वतिस्थान ) are not traceable.
- The Takaristhana (टकारीस्थान) occurs in many other inscriptions, but there are so many Takaris (टकारी) that it is not possible to identify the place with a particular one.
- Hastinapura (हस्तिनापुर) may be Hathinavara (हथिनावर) , on the northern bank of the Narmada.
This inscription has a statement that it was composed with the approbation of the minister of peace and war, the learned Bilhana, who was a great poet.
(90) Mandhata Plates of Jayavarman II of year 1260 AD
[p.64]: The inscription records the grant of the village Vadauda (वड़ौद), in the Mahuada pathak, by Pratihara Gangadeva, to three Brahmans, on Sunday the third tithi of the bright half of Agrahayana of the year 1317, while the nakshatra was Purvashadha and the yoga Sula, at Amaresvara Kshetra, on the southern bank of the Reva (Narmada), after bathing at the confluence of the Reva and Kapila and worshipping the holy Amaresvaradeva (अमरेश्वरदेव) (Siva).
This charter was, however, issued by the Paramara king Jayavarman II, ratifying the grant on Thursday the 11 th of the bright half of Jyeshtha, while he was staying at Mandapadurga (मण्डपदुर्ग).
The genealogy of the king is exactly as it is given in the Mandhata plates of Devapala (देवपाल) (No. 89), with the further information that on his death, his son Jaitugideva occupied the throne, and when he died, his younger brother Jayavarman succeeded him. The date on which the grant was made regularly corresponds to Sunday the 7th November A. D. 1260, and the date of ratification to Thursday the 12th May A. D. 1261. The Samvat given will have to be taken as Kartikadi Vikrama year.
Of the localities mentioned.
- Mandapadurga (मण्डपदुर्ग), from where the king's order was issued, is Mandogarh (मांडोगढ़) (Mandu), a deserted town in the Dhar State ;
- Mahuada is Mohod, about 38 miles from Mandhata, and
- Vadauda (वड़ौद), the village Burud, 22 miles from Mandhata;
- Amaresvara Kshetra (अमरेश्वरक्षेत्र) is the place where a temple of Siva with the same name still exists on the left bank of the Narmada at Mandhata,
[p. 65]: and the confluence of the Reva and Kapila is now called the Kapila Sahgama, where a small stream joins the Narmada quite close to the Amresvara temple.
Of the places whence the donees originally came,
- Takaristhana (टकारीस्थान) and Navagamva are very difficult to identify, as there are numerous Takaris, and Nawegaon, Naugaon, or Nauganwa.
- Ghatausharisthana (घाटाउशरिस्थान), is also not traceable.
(91) Harsauda Stone Inscription of Devapaladeva of Dhārā year 1218 AD
[p.65]: Harsauda (हर्सौद) (Harsud) is a station on the Great Indian Peninsula Railway, 33 miles from Khandwa. The inscription was dug up from the ruins of a temple, and records that on the north-eastern side of Harshapura (हर्षपुर) a merchant built a Shiva temple, together with a tank, and placed some idols of various gods near it. Keshava, who did all this, was a descendant of one Dosi, a resident of Undapura. It is dated on Saturday the 5th of the bright half of Margasirsha of the (Vikrama) year 1275, while king Devapaladeva was ruling at Dhārā. The English equivalent of the date is Saturday the 24th November A. D. 1218.
Of the places mentioned in this inscription,
- Dhārā (धार) is well known, and
- Harshapura (हर्षपुर) is, no doubt, Harsaud (Harsud), where the inscription was found.
- Undapura (उण्डपुर) remains unidentified as yet.
The Asirgadh Seal of Sarvavarman
[p.65]: Asirgadh is a hill-fort about 14 miles from Burhanpur and 7 miles from Chandni Station on the Great Indian Peninsula Railway. The seal was found in a box containing property of the Maharaja Sindhia to whom Asirgadh once belonged. It is one of the Maukhari king Sarvavarman, son of Ishanavarman whose father was Adityavarman,
[p.66]: the son of Maharaja Harivarman. No other records of the Maukharis have been found in the Central Provinces, and Dr. Fleet rightly remarks that the mere finding of the inscription at Asirgadh of course does not suffice in any way to connect the members of this family, with that locality. Their territory probably lay some hundreds of miles to the east.
(Fleet's Gupta Inscriptions, page 219; Journal, Bengal Asiatic Society, Volume V, page 482 ff. ; Journal, Royal Asiatic Society, F. S., Volume III, page 377 ff.)
(93) Asirgadh Fort Inscriptions
[P.66]: A number of inscriptions are carved on the walls and gates of the Asirgadh fort and on the mosque inside it.
Akbar's inscription is on the western gate. It records the taking of Asirgadh by Akbar in the Ilahi year 45, corresponding to the Hijri year 1009 (1600 A.D.). The writer's name was Muhammad Mas'um.
Dānyāl's inscription is near his father Akbar's, and records the appointment of prince Danyal as Governor of the newly conquered provinces of Dakhin and Dāndesh (i.e., Khandesh), after their conquest by Akbar. The appointment was made on the 12th Ardibehisht of the Ilahi year 46, corresponding to the 26th Shawwal of the Hijri year 1009 (30th April 1600 A. D.). Akbar then left Asirgadh for Lahore.
Shah Jahan's inscription on a slab near the Phūṭā Darwāzā records that certain new buildings were added to the fort in 1037 Hijri (1627-28 A. D.) in his reign by the Kiladar of Asirgadh.
A second inscription of Shah Jahan used to be near the large tank in the fort. It was subsequently deposited in the Cantonment Magistrate's office there, and is now lost. According to General Cunningham, it was dated in A. H. 1061 (A. D. 1650-51) and Jalus 65. It was said to have been taken from the Masjid on the top of the fort which was built in Shah Jahan's reign.
The Mandhata Raja's inscription records the building of a gate, evidently the outer one, near which the inscription is, in 1064 Hijri (1654 A.D.), by Manohar Das Kumar, the son of the Raja of Mandhata. Shah Jahan, on starting
[p.67]: for the East in 1034 (A. D. 1624), had left the fort in the custody of Raja Gopal Das, who held the military rank of " Commander of Five Thousand Horse and Foot." The latter was succeeded in 1037 (AD 1627) by his eldest son, Kumar Balaram, who in his turn was succeeded in 1060 (A. D. 1650) by Manohar Das Kumar, the builder of the fort gate-way.
Aurangzeb's inscription near Kamargadh gate records the appointment by Aurangzeb of a certain Ahmad to the post of Kiladar of Asirgadh, in the Hijri year 1069 (1658 A.D.).
The Jami Masjid Inscriptions of Adil Shah. The Jami Masjid here, as in Burhanpur, has two inscriptions of Adil Shah II, one in Arabic and the other in Sanskrit. The late Dr. Bloch was of opinion that the object of the Shah in using both languages was to overlook the differences that existed between Hindu temples and Musalman mosques. Both the Jami Masjids (at Burhanpur and Asirgadh) were not intended for the Muhammadans exclusively. Hindus and Muhammadans alike were to gather in them, to worship god in the spirit of Akbar's new religion, the Din-i-Ilahi. Dr. Bloch felt convinced of his theory from the opening lines of the Sanskrit inscription which invoke the creator and echo the sense of the Kalmah in words which are equally applicable to the Hindu religion. There is little doubt that the Faruqi kings had imbibed a good deal of Hindu sentiment. At least they perfectly believed in Hindu astrology and took care to select the most auspicious moments for laying the foundations of these mosques. It is in Burhanpur that Pirzadas are still found as gurus of Hindus. They (Pirzadas) believe in the Nishkalahki incarnation. There are a number of castes in Burhanpur who profess Islam, but strictly follow the Hindu caste system. There is thus enough to support Dr. Bloch's theory, and it is very possible that at least those Hindus who had Musalman preceptors were, during the reign of the Faruqis, admitted to the Jami Masjid for prayers. The Asirgadh mosque, like that of Burhanpur, was built by Adil Shah II, the son of Mubarak Shah, the son of Adil Shah (I). Its date in the Sanskrit inscription is Saturday, the sixth tithi of the bright half of Sravana in Samvat 1641, corresponding to Saka 1506. According to the Arabic inscription, the mosque was begun on Saturday, the 4th Shaban of the Hijri year 992, corresponding to Saturday, the 31st July 1584 A. D.
[p.68]: Akbar's Inscription in the Masjid. In the front wall of the Jami Masjid is an inscription of Akbar. It records the conquest of Asirgadh on the 6th Bahman of the Ilahi year 45, which corresponded to the 22nd Rajab, and the subsequent visit of Akbar to the Fort on the 8th Shaban, that is, the 17th January and 12th 'February 1601 A. D. The inscription was composed and written by Muhammad Ma'sum Bakri, the son of Sayyid Safa'i-at-Tirmidhi, Sayyid Sher Kalandar, the son of Baba Hasan Abdal Sabzwari, whose name occurs in Akbar's inscription in the Jami Masjid at Burhanpur, is also mentioned here.
(Dr. Bloch's Conservation Notes, dated the 1st May 1908 ; General Cunningham's Archceological Reports, Volume IX, pages 110 and 111 ; Journal of the Antiquarian Society, Central Provinces, March 1867, pages 58 and 59.)
(94) Asirgadh Gun Inscriptions
[p.68]: A large bronze gun made at Burhanpur and kept in the Asirgadh fort was brought to Nagpur in the year 1904 and has been placed in the garden of Government House. It bears inscriptions in Persian. Their translation is given below : —
"When the sparks of sorrow issue from me, life deserts the body as grief falls on the world when flames issue from the fiery zone."
"Abdul Muzaffar Mohi-ud-din Muhammad Aurangzeb Shah Ghazi."
"Made at Burhanpur in the year 1074 A. H. (A. D. 1663)."
" The gun Haibat-i-mulk " (terror of the country).
" In the rule of Muhammad Husain Arab."
"A ball of 35 seers and 12 seers of powder Shah Jahani weight"
[p.69]: There is also an iron gun mounted in the garden of the Government House, which was brought from Asirgadh, bearing the name Kadua Padma, recorded in Devanagari characters. It has a date (A. D. 1654) when it was repaired. One of the guns lying in the Khandwa public gardens also bears the name of Kadua Padma in Devanagari characters.
(Nagpur District Gazetteer, pages 57 and 58 ; Journal of the Antiquarian Society of the Central Provinces, March 1867, page 59.)
(95) Burhanpur Inscription of Adil Shah of year 1590 AD
[p.69]: Burhanpur is an ancient historical site on the Great Indian Peninsula Railway, 42 miles from Khandwa. This record in Sanskrit is inscribed in the Juma Masjid, giving the date of its construction as Vikrama year 1646, or Saka 1511, on Monday the nth of the bright fortnight of Pausha, the corresponding Hijri year being 997 inscribed in Arabic characters on the top of the Sanskrit inscription. Dr. Kielhorn found the English equivalent of this, date to be Monday the 5th January 1590.
The mosque was built by Adil Shah Faruqi, whose capital was at Burhanpur itself. His genealogy is given from Raja Malik, whose son was Ghazni Khan, from whom sprang Kaisar Khan. His son was Hasan Khan, from whom was born Adil Shah I. His son was Mubarak, whose son was Adil Shah II, the builder of the mosque. The same genealogy is repeated in Arabic characters on the top of this inscription. The genealogies of the Faruqi kings given in the Ain-i-Akbari and Firishta slightly differ from what is given in this record. Both of them are wrong, and there can be little doubt that the one given in the inscription
[p.70]: is the correct genealogy. With its aid the following genealogical tree of the Faruqi kings has been made out : —
N.B.— Figures opposite the names indicate the order of succession, and those within brackets the periods of their rule.
* This date is doubtful, Firishta being inconsistent. See Briggs' translation, Volume IV, page 142, which gives the date of his death as A. H. 943. whereas on page 312. A. H. 942 is given As Bahadur Shah of Gujarat died on 14th February 1537 (ibid, p.141). Miran Muhammad Shah, who succeeded him also in Gujarat, was evidently living in 1537, and Mubarik could not have become king before that date.
(96) Burhanpur Jami Masjid Arabic Inscription In The Centre Of The Mosque
[p.71]: The inscription records the date construction of the Masjid in A.H.997 , and states that it was completed in exactly one year by Adil Shah, son of Mubarik Shahg Faruqi. A number of verses from the Hadis in respect of the merit accruing from the construction of a mosque are also quoted.
(97) Burhanpur Jami Masjid Akbar's Inscription 1600 AD
[p.71]: This inscription records the victory by Akbar on 11th Farvasdi Mah-e-Ilahi 45, corresponding to A.H.1009 (AD 1600). It further states that Akbar had come via Allahabad and returned from Burhanpur to Lahore.This inscription was carved a month after the fall of Asirgarh.
(98) Burhanpur Adil Shah Tomb Inscriptions of year 1600 AD
[p.71]: The Tomb is supposed to be that of Adil Shah who built the Jami Shahi. There are three inscriptions on it. The one in Arabic is a quotation from the Kuran, purporting to be the word of Jesus (uncle of the world) on the transientness of human desires. The second in Persian is a verse in praise of God and an address to the departed, that although his remains lay in the tomb, his soul was on its way to next world. The third in prose records the victory of Asirgarh by Akbar in almost the same words as in Jami Masjid. The date of the victory is given A.H.1009 (AD 1600).
(99) Mandhata Amareshvara Temple Inscriptions 1063 AD & 1562 AD
[p.72]: On the inner side of the mandapa wall of the Amareshvara temple there are long records in Sanskrit verses, but they do not afford any historical data. They are prayers to the gods, or eulogies of the goddess Narmada. One of these, having 64 verses, was composed by Halāyudha, a resident of Navagrama in Dakshina Rarhi. The record is dated in Kartika Vadi 13 of Samvat 1120 or A. D. 1063. An inscription on the left door jamb mentions Amareshvara, and is dated in Samvat 1619 or A. D. 1562.
(100) Mandhata Chaubis Avatar temple inscriptions.
[p.72]: This temple contains a collection of medieval images of Vishnu, nine of which have short inscriptions giving the names of the various forms of Vishnu they represent, viz. Vishnu, Adhokshaya, Padmanabha, Purushottama, Narayana, Vasudeva, Upendra, Madhava and Nasagha ? The statues represented rather uncommon types of Vishnu, and it was of importance to the worshipper to know the name of each image when he was doing puja to it. Otherwise the effect of his worship might become just the reverse of what he expected.
We find on this temple the name of Magaradhaja Jogi.
(101) Padma Kund Inscriptions at Khandwa of year 1128 AD
[p.72]: Padma Kund is a tank on the western side of the Khandwa town. Here there are six inscriptions on the roofs of some small niches in the side-walls of the tank. The one on the northern side wall gives the name of Sri Padmanabha, to whom it appears a temple was dedicated
[p.73]: and from whose ruins these niches were taken and used in repairing the Padma Kund. On the western wall of the tank there are three and on the southern two inscriptions, four of which are dated in Samvat 1185 or A. D. 1128. Three of them mention the name of Sodhadeva (सोढ़देव), who was probably the builder of the Padmanabha or Padmesvara Temple. These records give the names of gods which were enshrined in the niches. One nich was meant for Trivikrama, another for Madhusudana, a third for Vishnu, and so on. It appears that the temples were all Vishnuite.
(Cunningham's Archaeological Reports, Volume IX, pages 113 and 114.)
Wiki editor Notes:
- Sodh (सोढ) (Jat clan) - Sodhadeva (सोढ़देव). Sodhadeva (सोढ़देव) was probably the builder of the Padmanabha or Padmesvara Temple of Khandwa mentioned in (101) Padma Kund Inscriptions at Khandwa of year 1128 AD.[3]
(102) Khandwa Gun Inscriptions of year 1554, 1589
[p.73]: Three iron guns, apparently brought from either Asirgadh or Burhanpur, now in the public gardens, bear inscriptions giving the names of the Faruqi kings Mubarik and Adil Shah. One is dated in the Hijri year 962 (1554-55 A.D.), and mentions the name of Mubarik Shah Faruqi. Another appears to be dated in Hijri year (9)98 (A. D. 1589) and evidently refers to the reign of Adil Shah alias Raja Ali Khan. The third is very illegible.
(103) Burhanpur Akbari Sarai Inscription of year 1617 AD
[p.73]: It records the construction of the sarai in A. H, 1027 (A. D. 1617-18) during the reign of Jahangir. The name of the inscriber is given in the Togra at the bottom.
Wiki editor Notes:
- Togra (Jat clan) - Togra is name of inscriber of (103) Burhanpur Akbari Sarai Inscription of year 1617 AD. [4]
(104) Burhanpur Pir Tomb Inscription of year 1717 AD
[p.74]: This is really a tomb of a lady named Mariam, who died in A. H. 1130 (A. D. 1717). The stone contains many quotations from the Kuran.
(105) Asirgadh Idgah Inscription
(105) Asirgadh Idgah Inscription.
It mentions the name of Adil Shah (Faruqi) as the builder of the Idgah.
(106) Khatla Arabic Inscription
[p.74]: Is in Togra and illegible.
Wiki editor Notes
- Khatla () (Jat Village) → Khatla () is a village in Nepanagar tahsil in Burhanpur district of Madhya Pradesh.
See also
References
- ↑ Cologne Digital Sanskrit Dictionaries: Indian Epigraphical Glossary
- ↑ https://www.wisdomlib.org/definition/pattashala
- ↑ Hira Lal:Descriptive lists of inscriptions in the Central provinces and Berar, Nagpur, 1916, p.72 (S.No.101)
- ↑ Hira Lal:Descriptive lists of inscriptions in the Central provinces and Berar, Nagpur, 1916, p.73 (S.No.103)
- ↑ Hira Lal:Descriptive lists of inscriptions in the Central provinces and Berar, Nagpur, 1916, p.74 (S.No.106)