Question

Paragraph on jain temple in rajgir

Answer 1



Text of Rajor Inscription 960 AD

Reference - Epigraphia Indica Vol. III, No. 36. Rajor Inscription of Mathanadeva V.S. 1016 by Kielhorn

The stone which bears this inscription was found, about eighteen yeara ago Near the temple of Nilatantka Mahadeva among the ruins of the city of Pāranagar which are to the south of the village of Rajor or Rajorgadh on a lofty range of hills in the Rajgadh district of the Alwar State in Rajputana about 28 miles south-west of the town of Alwar and is mow preserved at Alwar itself.

The inscription contains 23 lines of writing which covers a space of about 1'5" broad by 1' 3-1/4" high, and is nearly throughout in a perfect state of preservation. The letters closely resemble those of Harshanatha inscription of Vigraharaja published with a photo-Lithograph in the Epigraphia Indica Vol II. p- 116ff.

The inscription in Lines 1-3 refers, itself to the reign of the Paramabhattaraka Maharajadhiraja Parameshwara Vijayapaladeva who, meditated on the feet of the Paramabhattaraka Maharajadhiraja Parameshwara, the illustrious Kshtipaladeva ; and is dated, in words and figures, on Saturday the 10th of the bright half of of the Magha of year 1016. On this day the Maharajadhiraja Parameshwara the illustrious Mathanadeva, of the Gurjarapratihara lineage, and a son of the Maharajadhiraja, the industrious Sāvaṭa residing at Rajyapura, (Lines 3-13) informs his officials, the gamāgamikas and others, and the mahattarasmahattamas merchants, pravanis and other inhabitants of the village of Vyāghrapāṭaka pertaining to the Vamshpotaka bhoga which Mathanadeva held possession of, that on the occasion of the installation (of the image, or the consecration of the temple) of the god Lachchhukeshara Mahadeva (Siva), so named after his mother Lachchhukā, he has granted to the god (or his temple) the village of Vyāghrapaṭaka up to its proper boundaries, the grass and pasture land with the udaranga , with its rows of trees, -with its water, with the bhoga and mayuta income, with all customary and not customary, fixed and not fixed receipts, the shares of all sorts of grain, the khala-bhikshā, prasthaka, skandhaka, mārganaka, the fines, ten offences, gifts, treasures and deposits, the aputrikadhana and nashṭibharaṭa and together with all neighbouring fields, cultivated by the Gurjaras, for the purpose of defraying the expenses of bathing (the god) three times a day, of unguents, flowers, incense, naivedya offering, lights and oil, of applying white-wash and red lead, of repairing what may become damaged or broken, of public shows and putting on the sacred thread and of paying labourers, gardeners, etc. Lines 13-15 show that the administration of this grant, in the first instance, was entrusted to the holy ascetic Omkarashivacharya (a disciple of Rupasivacharya, who again was a disciple of Srikanthacharya), a member of the Sopuriya line or school (of devotees) started at Āmardaka and inmate of the Nityapramuditadeva maṭha at Rajyapura f which was connected with the Gopaladevitadāgapali matha at Chhattrasiva. And the donor (in lines 13-17) exhorts his successors not to obstruct, but rather always to assist the ascetic's disciples and disciples' disciples in the management of the property for the benefit of the god (or his temple). Lines 18-20 quote four of the customary benedictive and imprecatory verses ; and the main part of the inscription ends, in- line 21, with another one, according to which this charter (sāsana) was composed by Dedda, written by his son Suraprasāda, and engraved by Hari.