Gazetteer of the Bombay Presidency, Vol. I, Part I: History of Gujarat c11: Chapter III: THE VAGHELAS, A.D. 1219-1304. Lavanaprasada, A.D. 1200-1233.

Gazetteer of the Bombay Presidency, Vol. I, Part I: History of Gujarát c11

Language: English

c11.t1 Genealogy of the Vághelás — 10 parts

Chapter III: THE VAGHELAS, A.D. 1219-1304. Lavanaprasada, A.D. 1200-1233.

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is styled "the victorious camp," and the date is Monday the fullmoon of Vaisakha in the year Samvat 1288 (A.D. 1232). The provisions are that, as before, each of the belligerents should confine himself to his own territory; neither of them should invade the possessions of the other; if a powerful enemy attacked either of them, they should jointly oppose him; if only a hostile general led the attack, troops should be sent against him; and if from the country of either any noble fled into the territory of the other taking with him anything of value he should not be allowed harbourage and all valuables in the refugee's possession should be restored.¹ His good fortune went with Lavanaprasada in his attack on the Marwar chiefs whom he forced to retire. Meanwhile Sankha² who is described as the son of the ruler of Sindh but who seems to have held territory in Broach, raised a claim to Cambay and promised Vastupala Lavanaprasada's governor, that, if Vastupala declared in his favour³, he would be continued in his government. Vastupala rejected Sankha's overtures, met him in battle outside of Cambay, and forced him to retire. In honour of Vastupala's victory the people of Cambay held a great festival when Vastupala passed in state through the city to the shrine of the goddess Ekalla Vira outside of the town.⁴

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¹ Bhandarkar's Search for Sanskrit Manuscripts (1882-83), 40.

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² According to other accounts Sankha, a Broach chieftain, took up the cause of a certain Sayad or Mussalman merchant with whom Vastupala had quarrelled. In the fight Lunapala a Gola, one of Vastupala's chief supporters, was slain and in his honour Vastupala raised a shrine to the Lord Lunapala. Ras Mala (New Edition), 201-202.

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³ Kathavate's Kirtikaumudi, xv.-xvi.

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⁴ Kathavate's Kirtikaumudi, xv.-xvi.

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Another of the deeds preserved in the Forms is a royal copperplate grant by Lavanaprasada or Lavanyaprasada of a village, not named, for the worship of Somanatha. Lavanaprasada is described as the illustrious Ranaka, the great chief, the local lord or Mandalestvara, the son of the illustrious Ranaka Analde born in the illustrious pedigree of the Chaulukya dynasty. The grant is noted as executed in the reign of Bhimadeva II⁵ while one Bhabhnya was his great minister. Though Bhimadeva was ruling in A.D. 1232 (Samvat 1288) Lavana-prasada apparently had sufficient influence to make grants of villages and otherwise to act as the real ruler of Gujarat. It was apparently immediately after this grant (A.D. 1232?) that Lavanaprasada abdi-cated in favour of Viradhavala.⁶

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⁵ The modern Gujarati Rana.

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⁶ Bhimadeva's name is preceded by the names of his ten Chaulukya predecessors in the usual order. The attributes of each are given as in published Chaulukya copper-plates. Ind. Ant. VI. 180-213.

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Soon after his accession Viradhavala, accompanied by his minister Tejahpala, started on an expedition against his wife's brothers Sangaya and Chamunda the rulers of Vamusthali or Vanthali near Junagadh. As in spite of their sister's advice Sangaya and Chamunda refused to pay tribute the siege was pressed. Early in the fight the cry arose "Viradha-vala is slain." But on his favourite horse Uparavala, Viradhavala put himself at the head of his troops, slew both the brothers, and gained the hoarded treasure of Vanthali.¹ In an expedition against the chief of Bhadresvara, probably Bhadresar in Kacch, Viradhavala was less successful and was forced to accept the Kacch chief's terms. The chroniclers ascribe this reverse to three Rájput brothers who came to Viradhavala's court and offered their services for 3,00,000 drammas (about £7500). "For 3,00,000 drammas I can raise a thousand men," said Viradhavala, and the brothers withdrew. They went to the court of the Bhadresar chief, stated their terms, and were engaged. The night before the battle the brothers sent to Viradhavala saying "Keep ready 3000 men, for through a triple bodyguard we will force our way." The three brothers kept their word. They forced their way to Viradhavala, dismounted him, carried off his favourite steed Upanvata, but since they had been his guests they spared Viradhavala's life.²

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⁷ Bhandarkar's Search for Sanskrit Manuscripts (1882-83), 39.

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¹ Kathavate's Kirtikaumudi, xxiii.

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² Kathavate's Kirtikaumudi, xxiii.-xxiv.

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Another of Viradhavala's expeditions was to East Gujarát. Ghughula, chief of Godraha or Godhrá, plundered the caravans that passed through his territory to the Gujarát ports. When threatened with punishment by Viradhavala, Ghughula in derision sent his overlord a woman's dress and a box of cosmetics. The minister Tejahpála, who was ordered to avenge this affront, dispatched some skirmishers ahead to raid the Godhra cattle. Ghughula attacked the raiders and drove them back in such panic that the main body of the army was thrown into disorder. The day was saved by the prowess of Tejahpála who in single combat unhorsed Ghughula and made him prisoner. Ghughula escaped the disgrace of the woman's dress and the cosmetic box with which he was decorated by biting his tongue so that he died. The conquest of Ghughula is said to have spread Viradhavala's power to the borders of Maháráshtra.³ The chroniclers relate another success of Viradhavala's against Muizz-ud-dín apparently the famous Muhammad Gori Sultan Muizz-ud-dín Bahramsháh, the Sultan of Delhi (A.D. 1191-1205)⁴ who led an expedition against Gujarát. The chief of Abu was instructed to let the Musalmán force march south unmolested and when they were through to close the defiles against their return. The Gujarát army met the Musalmáns and the Abu troops hung on their rear. The Musalmáns fled in confusion and cartloads of heads were brought to Viradhavala in Dholká. The chronicles give the credit of this success to Vastupála. They also credit Vastupála with a stratagem which induced the Sultán to think well of Viradhavala and prevented him taking steps to wipe out the disgrace of his defeat. Hearing that the Sultán's mother, or, according to another story, the Sultán's religious adviser, was going from Cambay to Makka Vastupála ordered his men to attack and plunder the vessels in which the pilgrimage was to be made. On the captain's complaint Vastupála had the pirates arrested and the property restored. So grateful was the owner, whether mother or guide, that Vastupála was taken to Delhi and arranged a friendly treaty between his master and the Sultán.⁵

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³ Kathavate's Kirtikaumudi, xxiv.-xxv.

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⁴ Kathavate's Kirtikaumudi, xxiii.

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⁵ Elliot and Dowson, II. 209.

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Their lavish expenditure on objects connected with Jain worship make the brothers Vastupāla and Tejahpāla the chief heroes of the Jain chroniclers. They say when the Musalman trader Sayad was arrested at Cambay his wealth was confiscated. Vīradhavala claimed all but the dust which he left to Vastupāla. Much of the dust was gold dust and a fire turned to dust more of the Sayad's gold and silver treasure. In this way the bulk of the Sayad's wealth passed to Vastupāla. This wealth Vastupāla and his brother Tejahpāla went to bury in Hadálaka in Káthiáváda. In digging they chanced to come across a great and unknown treasure. According to the books the burden of their wealth so preyed on the brothers that they ceased to care for food. Finding the cause of her husband Tejahpāla's anxiety Anupamá said 'Spend your wealth on a hill top. All can see it; no one can carry it away.' According to the chroniclers it was this advice approved by their mother and by Vastupāla's wife Lalitádevī, that led the brothers to adorn the summits of Abu, Girnár, and Satruñjaya with magnificent temples.

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The Satruñjaya temple which is dedicated to the twenty-third Tīrthankara Neminátha is dated A.D. 1232 (Samvat 1288) and has an inscription by Someśvara, the author of the Kīrtikaumudī telling how it was built. The Girnár temple, also dedicated to Neminátha, bears date A.D. 1232 (Samvat 1288). The Abu temple, surpassing the others and almost every building in India in the richness and delicacy of its carving, is dedicated to Neminátha and dated A.D. 1231 (Samvat 1287). Such was the liberality of the brothers that to protect them against the cold mountain air each of their masons had a fire near him to warm himself and a hot dinner cooked for him at the close of the day. The finest carvers were paid in silver equal in weight to the dust chiselled out of their carvings.¹

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¹ Káthavate's Kīrtikaumudī, xx.; J. B. R. A. S. XVII. Number XLVIII, 39. The Jain writers delight in describing the magnificence of the pilgrimages which Vastupāla conducted to the holy places. The details are 4500 carts, 700 palanquins, 1800 camels, 2900 writers, 12,100 white-robed and 1100 naked or sky-clad Jains, 1450 singers, and 3300 bards. Káthavate's Kīrtikaumudī, xvi.

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The author Someśvara describes how he twice came to the aid of his friend Vastupāla. On one occasion he saved Vastupāla from a prosecution for peculation. The second occasion was more serious. Simha the maternal uncle of king Vīsaladeva whipped the servant of a Jain monastery. Enraged at this insult to his religion Vastupāla hired a Rájput who cut off Simha's offending hand. The crime was proved and Vastupāla was sentenced to death. But according to the Jains the persuasions of Someśvara not only made the king set Vastupāla free, but led him to upbraid his uncle for beating the servant of a Jain monastery. Soon after his release Vastupāla was seized with fever. Feeling the fever to be mortal he started for Satruñjaya but died on the way. His brother Tejahpāla and his son Jayantapāla burned his body on the holy hill, and over his ashes raised a shrine with the name Svargárohanaprásáda The shrine of the ascent into Heaven.²

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² Káthavate's Kīrtikaumudī, xviii.—xix.

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In A.D. 1238 six years after his father's withdrawal from power Víradhavala died. One hundred and eighty-two servants passed with their lord through the flames, and such was the devotion that Tejahpála had to use force to prevent further sacrifices.¹

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¹ Rás Málá, 202.

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Of Víradhavala's two sons, Vírama Vísala and Pratápamalla, Vastupála favoured the second and procured his succession according to one account by forcing the old king to drink poison and preventing by arms the return to Anahilaváda of the elder brother Vírama who retired for help to Jábálipura (Jabalpur). Besides with his brother's supporters Vísala had to contend with Trilhuvanapála the representative of the Anahilaváda Solaṅkis. Unlike his father and his grandfather Vísala refused to acknowledge an overlord. By A.D. 1243 he was established as sovereign in Anahilaváda. A later grant A.D. 1261 (Samvat 1317) from Kadi in North Gujarat shows that Anahilaváda was his capital and his title Mahárájádhirája King of Kings. According to his copperplates Visaladeva was a great warrior, the crusher of the lord of Malwa, a hatchet at the root of the turbulence of Mewád, a volcanic fire to dry up Singhana of Devagiri's ocean of men.² Visaladeva is further described as chosen as a husband by the daughter of Karnáta³ and as ruling with success and good fortune in Anahilaváda with the illustrious Nágada as his minister.⁴ The bards praise Visaladeva for lessening the miseries of a three years famine,⁵ and state that he built or repaired the fortifications of Visalanagara in East and of Darbhavati or Dábhoi in South Gujarat.

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² Ind. Ant. VI. 191. The word for Mewád is Medapáta the Med or Mier land.

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³ The Karnáta king would probably be Somesvara (A.D. 1252) or his son Narasimha III. (A.D. 1254) of the Hoysala Ballálas of Dvárásamudra. Fleet's Kánarese Dynasties, 64, 69.

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⁴ These details are mentioned in a grant of land in Mándal in Ahmadábád to Brahmans to fill a drinking fountain, repair temples, and supply offerings. Ind. Ant. VI. 210-213.

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⁵ Rás Málá (New Ed), 312. A Jaina Pattávali or succession list of High-priests notices that the famine lasted for three years from Samvat 1315 (A.D. 1259). The text may be translated as follows: Vikrama Samvat 1315, three years' famine the king (being) Visaladeva. Bhandarkar's Search for Sanskrit Manuscripts for 1883-84, 16, 323.

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During Visaladeva's reign Vághela power was established throughout Gujarat. On Visaladeva's death in A.D. 1261 the succession passed to Arjunadeva the son of Visaladeva's younger brother Pratápamalla.⁶ Arjunadeva proved a worthy successor and for thirteen years (A.D. 1262-1274; Samvat 1318-1331) maintained his supremacy. Two stone inscriptions from Verával dated A.D. 1264 (Samvat 1320) the other from Kacch dated A.D. 1272 (Samvat 1328) show that his territory included both Kacch and Káthiáváda, and an inscription of his successor Sáraṅgadeva shows that his power passed as far east as Mount Abu.

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⁶ See Ep. Ind. I.

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The Verával inscription of A.D. 1264 (Samvat 1320), which is in the temple of the goddess Harsutá,⁷ describes Arjunadeva as the king

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⁷ The inscription was first noticed by Colonel Tod: Rajasthan, I. 705: Western India, 506.

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THE VAGHELÁS, A.D. 1219-1304.

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Arjunadeva, A.D. 1262-1274

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of kings, the emperor (*chakravartin*) of the illustrious Chaulukya race, who is a thorn in the heart of the hostile king Nibsankamalla, the supreme lord, the supreme ruler, who is adorned by a long line of ancestral kings, who resides in the famous Anahillapātaka. The grant allots certain income from houses and shops in Somanātha Patan to a mosque built by Piroz a Muhammadan shipowner of Ormuz which is then mentioned as being under the sway of Amīr Rukn-ud-dīn.¹ The grant also provides for the expenses of certain religious festivals to be celebrated by the Shiite sailors of Somanātha Patan, and lays down that under the management of the Musalmán community of Somanātha any surplus is to be made over to the holy districts of Makka and Madina. The grant is written in bad Sanskrit and contains several Arabic Persian and Gujarāti words. Its chief interest is that it is dated in four eras, "in 662 of the Prophet Muhammad who is described as the teacher of the sailors, who live near the holy lord of the Universe that is Somanātha; in 1320 of the great king Vikrama; in 945 of the famous Valabhi; and in 151 of the illustrious Simha." The date is given in these four different eras, because the Muhammadan is the donor's era, the Samvat the era of the country, the Valabhi of the province, and the Simha of the locality.² The Kacch inscription is at the village of Rav about sixty miles east of Bhúj. It is engraved on a memorial slab at the corner of the courtyard wall of an old temple and bears date A.D. 1272 (Samvat 1328). It describes Arjunadeva as the great king of kings, the supreme ruler, the supreme lord. It mentions the illustrious Māladeva as his chief minister and records the building of a step-well in the village of Rav.³

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¹ This is not Sultán Rukn-ud-dín of the slave kings, who ruled from A.D. 1234 to A.D. 1235. Elliot and Dowson, II.

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² All four dates tally. The middle of A.D. 1264 (Samvat 1320) falls in Hijra 662. As the Valabhi era begins in A.D. 318-319 and the Simha era in A.D. 1113, 945 of Valabhi and 151 of Simha tally with A.D. 1264.

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³ Bombay Government Selections CLII. New Series, 71.

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Sárángadeva, A.D. 1275-1296

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Arjunadeva was succeeded by his son Sárángadeva. According to the Vichárasrení Sárángadeva ruled for twenty-two years from A.D. 1274 to 1296 (Samvat 1331-1353). Inscriptions of the reign of Sárángadeva have been found in Kacch and at Abu. The Kacch inscription is on a pália or memorial slab now at the village of Khokhar near Kanthkot which was brought there from the holy village of Bhadresac about thirty-five miles north-east of Mánávi. It bears date A.D. 1275 (Samvat 1332) and describes Sárángadeva as the great king of kings, the supreme ruler, the supreme lord ruling at Anahillapātaka with the illustrious Māladeva as his chief minister.⁴ The Abu inscription dated A.D. 1294 (Samvat 1350) in the temple of Vastupála regulates certain dues payable to the Jain temple and mentions Sárángadeva as sovereign of Anahillapātaka and as having for vassal Vísaladeva ruler of the old capital of Chandrávati about twelve miles south of Mount Abu.⁵ A third inscription dated A.D.

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⁴ From an unpublished copy in the possession of Ráo Sáheb Dalpatram Pranjiwan Khakhar, late Educational Inspector, Kacch. Only the upper six lines of the inscription are preserved.

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⁵ Asiatic Researches, XVI. 311; Rás Malá, 213.

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1287 (Samvat 1343), originally from Somanátha is now at Cintra in Portugal. It records the pilgrimages and religious benefactions of one Tripurántaka, a follower of the Nakulíśa Páśupata sect, in the reign of Sárangadeva, whose genealogy is given. A manuscript found in Ahmadábád is described as having been finished on Sunday the 3rd of the dark fortnight of Jyeshtha in the Samvat year 1350, in the triumphant reign of Sárangadeva the great king of kings, while his victorious army was encamped near Asápalli (Ahmadábád).¹

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¹ Professor Bhandarkar's Report for 1883-84, 17-18.

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Sárangadeva's successor Karnadeva ruled for eight years A.D. 1296-1304 (Samvat 1352-1360). Under this weak ruler, who was known as Ghelo or the Insane, Gujarat passed into Musalmán hands. In A.D. 1297 Alaf Khán the brother of the Emperor Ala-u-dín Khilji (A.D. 1296-1317) with Nasrat Khán led an expedition against Gujarát. They laid waste the country and occupied Anahilaváda. Leaving his wives, children, elephants, and baggage Karnadeva fled to Ramadeva the Yádava chief of Devagiri.² All his wealth fell to his conquerors. Among the wives of Karnadeva who were made captive was a famous beauty named Kauládeví, who was carried to the harem of the Sultán. In the plunder of Cambay Nasrat Khán took a merchant's slave Malik Káfur who shortly after became the Emperor's chief favourite. From Cambay the Muhammadans passed to Káthiávád and destroyed the temple of Somanátha. In 1304 Alaf Khán's term of office as governor of Gujarát was renewed. According to the Mirát-i-Ahmadí after the renewal of his appointment, from white marble pillars taken from many Jain temples, Alaf Khán constructed at Anahilaváda the Jáma Masjid or general mosque.

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² The fable story is that king Karna had two Nágar Bráhman ministers Mádhava and Kesava. He slew Kesava and took Mádhava's wife from her husband. In revenge Mádhava went to Delhi and brought the Muhammadans. After the Muhammadan conquest Mádhava presented Ala-u-dín with 360 horses. In return Mádhava was appointed civil minister with Alaf Khán as military governor commanding a lákh of horsemen, 1500 elephants, 20,000 foot soldiers and having with him forty-five officers entitled to use kettledrums. Rás Málá, 214.

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In A.D. 1306 the Cambay slave Káfur who had already risen to be Sultán Ala-u-dín's chief favourite was invested with the title of Malik Naib and placed in command of an army sent to subdue the Dakhan. Alaf Khán, the governor of Gujarát, was ordered to help Malik Káfur in his arrangements. At the same time Kauládeví persuaded the Emperor to issue orders that her daughter Devaladeví should be sent to her to Delhi. Devaladeví was then with her father the unfortunate Karnadeva in hiding in Báglán in Násik. Malik Káfur sent a messenger desiring Karnadeva to give up his daughter. Karnadeva refused and Alaf Khán was ordered to lead his army to the Báglán hills and capture the princess. While for two months he succeeded in keeping the Muhammadan army at bay, Karnadeva received and accepted an offer for the hand of Devaladeví from the Devagiri Yadava chief Sankaradeva. On her way to Devagiri near Elura Devaladeví's escort was attacked by a party of Alaf Khán's troops, and the lady seized and sent to Delhi where she was married to prince Khizar Khán.

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Nothing more is known of Karnadeva who appears to have died a fugitive.

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Though the main cities and all central Gujarát passed under Musalmán rule a branch of the Vághelás continued to hold much of the country to the west of the Sábarmati, while other branches maintained their independence in the rugged land beyond Ambá Bhawáni between Virpur on the Mahi and Posiná at the northmost verge of Gujarát.¹

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¹ Rás Málá, 222. The Jhalás were firmly fixed in the plains between the Lesser Ran of Kachh and the Gulf of Cambay. The Koli branches of these clans with other tribes of pure or of adulterated aboriginal descent, spread over the Chunvál near Viramgám and appeared in many remote and inaccessible tracts of hill or forest. On the east, under the protection of a line of Rájput princes, the banner of the goddess Káli floated from the hill of Pávagad; while in the west the descendants of Khengar held their famous fortress of Junágadh from within its walls controlling much of the peninsula over which they had maintained undisputed sway. Chiefs of Junágadh origin were scattered over the rest of the peninsula among whom were the Gohils of Gogo and Piram, and of the sea-washed province which from them derived its name of Gohilvád.

Gazetteer of the Bombay Presidency, Vol. I, Part I: History of Gujarat c11: Chapter III: THE VAGHELAS, A.D. 1219-1304. Lavanaprasada, A.D. 1200-1233.

Contents

Chapter III: THE VAGHELAS, A.D. 1219-1304. Lavanaprasada, A.D. 1200-1233.

Genealogy of the Vághelás

Cites (5)