The Dynastic History of Northern India (Early Mediaeval Period) v2.c32.s6: (6) Cāhamānas of Naddūla

The Dynastic History of Northern India (Early Mediaeval Period) v2.c32.s6

Language: English

(6) Cāhamānas of Naddūla

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³ The name is spelt in different ways: Naḍḍula, Naḍḍūla, Naḍvala-pura, Naḍūla-pura and Naḍūla. Kielhorn regards Naḍula (*Kīrti-Kaumudī*, II, 69; *EI*, Vol. I, p. 26, V. 14) as a mistake. See Kielhorn, *EI*, Vol. IX, p. 62, fn. 4. It is identified with mod. Nadol in the Jodhpur State of Rajputana.

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The existence of this branch, which is generally known as the *Naḍōliā*, and its connection with the Sākambharī family was first established by Kielhorn,⁴ on epigraphic foundations by the publication of a number of valuable inscriptions. Since then Bhandarkar has made additions to our stock of knowledge by his supplement to the work of the German scholar.⁵ The epigraphic records of this branch trace its genealogy to one Lakṣmaṇa, who is said to have established himself at Naddūla. The Nadol grant of *Rājaputra* Kīrtipāla (V. S. 1218)

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⁴ *The Cāhamānas of Naddula*, *EI*, Vol. IX, pp. 62-83; 158-59.

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⁵ *The Cāhamānas of Marwar*, by D. R. Bhandarkar, *EI*, Vol. XI, pp. 26-78.

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informs us that Lakṣmaṇa was the son of the Cāhamāna king Vākpatirāja of Sākambharī.¹ As Kīrtipāla is 11th in lineal descent from Vākpatirāja, the latter is undoubtedly identical with the first prince of that name in the Śākambharī branch, who ruled about the middle of the 10th century A. D. The connection of Lakṣmaṇa with this branch is also established by the fact that he is called *Śākambharīndra* in the Sundha hill inscription of Cāciga (V. S. 1319).² The epithet may mean prince of Śākambharī, as Kielhorn supposed; but it may contain a veiled hint that he was also a claimant for the ancestral throne when his brother Siṁharāja succeeded their father. This may be one of the reasons which led him to migrate from his ancestral home in search of a new dominion. No inscriptions of Lakṣmaṇa have yet been published. But Tod refers to two of his records dated in V. S. 1024 (*c.* 967 A. D.) and 1039 (*c.* 982 A. D.). An inscription on the *Sūraj-pol* at Nadol, which is reported to have been erected by him, contains his name, showing the authenticity of the tradition that he really established himself in that town. The fort of Nadol, which bears his name, and which is also said to have been constructed by him, also connects him with Naddūla.

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¹ *EI*, IX, pp. 66 ff.

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² *Ibid*, pp. 70 ff.

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Lakṣmaṇa was succeeded by Śobhita³ who is stated in the Sundha hill inscription to have taken away the glory of the lord of *Himādri-bhava* (*i.e.*, Mount Abu).⁴ This probably indicates that he won victories over one of the predecessors of the Paramāra Pūrṇapāla (*c.* 1042-45 A.D.) The next prince was Sobhita's son Balirāja, who claims to have defeated an army of Muñjarāja,⁵ no doubt the Mālava Paramāra of that name (*c.* 974-95 A.D.). This conflict, as I have already pointed out, must have taken place when Muñja invaded this area, attacked Medapāṭa and destroyed Āghāṭa.¹ Balirāja was succeeded by his cousin Mahendra,² the son of his paternal uncle Vigrahapāla. This Mahendra has rightly been identified with the prince of that name who is reported to have been protected by the Rāṣṭrakūṭa Dhavala of Hastikuṇḍī³ (*c.* 997 A.D.) when the former was harassed by the (Caulukya) Durlabharāja (*c.* 1110-22 A.D.). According to the *Dvyāśraya* of Hemaçandra, Durlabha and his brother Nāgarāja married two daughters of the Naddūla prince Mahendra.⁴ This matrimonial alliance was probably intended to put an end to the growing hostility between the two powers, caused no doubt by the expansion of Caulukya power in Marwar. Mahendra was followed by his son Aśvapāla. The Śiva temple of Āsaleśvara or Āsapāleśvara was probably either founded by him or named after him by one of his successors.⁵ The next ruler was his son Ahila, who according to the Sundha hill inscription defeated an army of the Gurjara king Bhīma⁶ (*c.* 1022-64 A.D.). This shows that the conflict between the two powers was again renewed. Ahila was succeeded by his paternal uncle Aṇahilla, a son of Mahendra. The hostilities with the Caulukyas apparently continued during his reign. The Sundha hill-inscription⁷ credits him with having defeated a king named Bhīma, no doubt the Caulukya Bhīma I. In addition to this, he is also reported to have taken Sākambharī, killed Sāḍha, a general (*Daṇḍādhīśa*) of the Mālava king Bhoja (*c.* 1110-55 A.D.) and the Turuṣka.⁸ The simultaneous struggle with these three powerful neighbours, their cousins at Sambhar, the Caulukyas of Anhilvada, and the Paramāras of Malwa, must have been a terrible strain on the Cāhamānas of Nadol; and it was not long before they succumbed to one of them. The claim of victory over the Turuṣka, must refer to some minor success which Aṇahilla possibly achieved when, in 1024 A.D., Maḥmūd of Ghazni was advancing towards Patan on his way to Somnath through the Luni and the Sukri valley. The temple of Śiva Aṇahileśvara was probably built and named after himself by Aṇahilla.

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³ Also known as Sohita, Sōhiya and Sōbhita ; see *EI*, Vol. IX, pp. 64, 67, 68n, 71 and 80.

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⁴ *EI*, Vol. IX, p. 75, V. 7 ; see fn 6 on p. 71 for *Himādri-bhava-nātha*.

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⁵ *Ibid*, p. 75, V. 8.

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¹ See *supra*, *DHNI*, Vol. II, p. 855, chapter on the *Paramāras*; also *EI*, Vol. X, p. 20, V. 10.

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² Also called Mahindu, see *EI*, Vol. IX, p. 75, V. 9.

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³ See *supra*, *DHNI*, Vol. I, p. 561. *EI*, Vol. X, p. 20, V. 11; also *ibid*, p. 18.

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⁴ The bride of Durlabharāja was named Durlabhadevī. *IA*, Vol. VI, pp. 112 113; also *DHNI*, Vol. II, *supra*, chapter on the *Caulukyas*, p. 945; and fn. 5 on the same page.

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⁵ *EI*, Vol. XI, p. 40, line 30; also *ibid*, p. 68.

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⁶ *EI*, Vol. IX, p. 75, V. 13. See *supra*, *DHNI*, Vol. II, p. 962.

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⁷ *EI*, Vol. IX, p. 75, V. 14.

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⁸ *Ibid*, p. 75, V. 17.

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Aṇahilla was succeeded by his son Bālaprasāda. The Sundha hill inscription states that he forced king Bhīma to release from prison a prince named Kṛṣṇadeva.¹ Kielhorn has suggested that this Kṛṣṇa is to be identified with the Abu Paramāra Kṛṣṇarāja II, the successor of Pūrṇapāla, for whom we have inscriptions dated from 1060-67 A.D.² This incident may indicate that the Paramāras of Abu and the Cāhamānas of Naddula were trying to act in concert so as to check the progress of Caulukya imperialism. Bālaprasāda was succeeded by his brother Jindurāja.³ Only one record, dated in (V.)S. 1132 (*c.* 1075 A.D.), and discovered in the Kāmeśvara Mahādeva temple at Āuwā in the Sojat district of Jodhpur State, has so far been referred to his reign.⁴ The name of the prince in this *Auwa temple inscription* is unfortunately written as Khindrapāla, which in the opinion of some scholars is a mistake for Jindrapāla a variant of the name of Jindurāja. According to the Sundha hill-inscription he 'fought victoriously at Sandera,' which place is identified with modern Sanderao in the Jodhpur State, S. W. of Nadol.⁵ The name of the defeated prince is however unknown; and in view of the hostile relations of this branch with practically all their powerful neighbours, it is uselss to make any guess. The temple of (Śiva) Jendrarājeśvara was apparently founded by Jindurāja.¹ His successor was Pṛthvīpāla, who is reported to have defeated an army of the Gurjara king Karṇa² no doubt the Caulukya prince of that name who ruled in Anhilvada (*c.* 1094-1144 A.D). Pṛthvīpāla was succeeded by his brother Jojalla³ who appears to have continued the successful war against the Caulukyas. The Sundha hill-inscription tells us that he occupied by force Aṇahillapura, the capital of the Caulukya Karṇa to which I have referred elsewhere.⁴

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¹ *Ibid*, p. 76, V. 18.

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² See *supra, DHNI*, Vol. II, pp. 912-13, chapter on the Paramāras.

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³ Also known as Jēsaladeva, Jīmda, Jendrarāja and Jindrapāla.

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⁴ Noticed in *EI*, Vol. XI, pp. 68-89 and fn. 9, p. 68. If the identification is accepted then this must be the earliest inscription of the Naddūla Cāhamānas.

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⁵ *EI*, Vol. IX, pp. 72 and 76, V. 20.

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¹ *EI*, Vol. XI, p. 40, lines 26-27.

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² *EI*, Vol. IX, p. 76, V. 22. *See supra*, *DHNI*, Vol. II, pp. 964-65.

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³ Also known as Yojaka or Jojaladeva.

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⁴ *See ibid*, chapter on the *Caulukyas*, p. 965.

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The two following inscriptions are known for his reign :

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(1) *Sadadi stone-inscription.*—Engraved on a pillar in the temple of Jāgeśvara at Sadadi, in Desuri district, Godwar division, Jodhpur State. It contains 11 lines of writing, and refers to the management of the festivals of the gods Lakṣmaṇasvāmin⁵ and others. It is dated in (V.)S. 1147 (*c.* 1091 A.D.), in the reign of *Mahārāja* Jojaladeva and records a king's order, that when a festival (*yātrā*) of any particular god commences, the ladies (*pramadākula*) attached to the temples of the other gods must also put on their ornaments and best garments and attend with their *Sūlapālas*.⁶

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⁵ Probably named after Lakṣmaṇa, the founder of the Nadol branch.

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⁶ First noticed by Kielhorn, *EI*, Vol. IX, p. 158; then edited by D. R. Bhandarkar in *EI*, Vol. XI, pp. 26 ff. The editor suggests that the temple where this inscription was originally attached, was in Nadol.

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(2) *Nadol stone-inscription.*—Incised on a pillar in the temple of Someśvara at Nadol, in the Desuri district, Godwar division, Jodhpur State. Contents almost identical with No. 1; same date. The title of the king is here given as *Mahārājādhirāja*. It contains 13 lines of writing.⁷

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⁷ Noticed and edited as No. 1 above.

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Jojalla was succeeded by his brother Āśārāja, also called Āsarāja, Aśvaraja (II) or Āśvaka. Of his reign we have the three following inscriptions:—

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(1) *Sevadi stone-inscription (i).*—Incised on the lintel of the doorway of a subsidiary shrine in the front corridor of the temple of Mahāvīra at Sevadi, a village about 5 miles to the S.E. of Bali, the principal town of the district of the same name in Godwar, Jodhpur State. It contains only 3 lines, and is dated in (V.)S. 1167 (*c.* 1110 A.D.), when Aśvarāja was the *Mahārājādhirāja* and Kaṭukarāja, the *Yuvarāja*. It records a grant of barley equal to one *hāraka*¹ from every one of the wells (*arhaṭa*) belonging to the villages of Padrāḍā, Medraṁcā, Chechaḍīyā² and Maddaḍī for the daily worship of Dharmanāthadeva in the temple of Samvīpāṭī³ by the *Mahā-Sāhaṇīya*⁴ Uppalārka.⁵

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¹ According to D. R. Bhandarkar it is connected with the Marathi word *hārā*, a large basket often used in measuring corn.

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² Mod. Chechli, about 4 miles to the north of Sevadi.

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³ Mod. Sevadi. The donee was probably established in the temple where the inscription is incised.

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⁴ According to D. R. Bhandarkar it is connected with the *deśī* word *Sāhaṇī*, meaning master of stables.

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⁵ Edited by D. R. Bhandarkar, *EI*, Vol. XI, pp. 28-30.

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(2) *Sevadi stone-inscription (ii).*—Incised on the lintel of another cell in the front corridor of the temple of Māhavīra at Sevadi. It contains 8 lines of writing, opening with the invocation of the Jain Tīrthaṅkara Sāntinātha. It then traces the genealogy of Kaṭukarāja from the Cāhamāna Aṇahila through Jinda and Aśvarāja, his son and grandson, and records that Kaṭukarāja made an annual grant of 8 *drammas* on the *Śivarātri* day in (V.)S. 1172 (*c.* 1115 A.D.), to the Jain Thallaka, belonging to the Shanderaka⁶-*gaccha*, for the worship of Sāntinātha in the *Khaṭṭaka* (niche) of *Balādhipa* Yaśodeva, the grandfather of the donee. Sāntinātha was apparently established in the temple of Vīranātha (Mahāvīra), which, we are told, was situated in the *bhukti*¹ of Kaṭukarāja.²

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⁶ Mod. Sanderav, 10 miles N. W. of Bali.

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¹ This shows that Kaṭukarāja was still a *Yuvarāja*. The temple of Vīranātha is apparently the temple of Mahāvīra where the inscription was found.

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² Edited by D. R. Bhandarkar, *EI*, XI, pp. 30-82.

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(3) *Bali stone-inscription.*—Engraved on the lintels of the pillars of the *Sabhā-maṇḍapa* of the temple of the Bōlā, alias *Bahuguṇa-mātā*. It contains 6 lines. It is dated in the victorious reign of *M. Jayasiṁhadeva* in (V.)S. 1200 (*c.* 1143 A.D.) and refers to *Mahārāja* Āśvaka as ‘subsisting on his lotus-feet.’³ On this date the village of Vālahī,⁴ was being enjoyed as *grāsa* by the *Rājñī* Tihuṇaka. The grant of 4 *drammas* by one Bopaṇavastabhana in connection with the festival of the goddess Bahu-ghṛṇa and some other endowments which are not quite clear, are recorded.⁵

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³ Mod. Bali, in Godwar.

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⁴ Mod. Gīrās, signifying the landed possession of a ruling tribe.

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⁵ Edited by D. R. Bhandarkar, *EI*, Vol. IX, pp. 32-33.

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These three inscriptions give us dates from 1167 to 1200 V.S., corresponding to *c.* 1110 to 1143 A.D., for Āśārāja. The third inscription shows that he was a feudatory of Jayasiṁha, no doubt the Caulukya Siddharāja Jayasiṁha of Aṇahilapāṭaka (*c.* 1094-1144 A.D.). All his three inscriptions, it will be observed, were found around Bali. When Bhandarkar wrote his paper on this branch he accepted Āśārāja as the successor of Jojalla at Naddula. Since then the publication of the *Sevadi grant of Ratnapāla* has shown that Naddūla was in possession of this prince in V. S. 1176 (*c.* 1119 A. D.). This inscription was also found at Sevadi, in the Bali district of Godwar. It contains 60 lines, incised on 3 plates. It opens with an obeisance to the god Brahman. Then follows the following genealogy of the donor:—

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From a person who issued from the eye of Indra, the lord of the east, the *Cāhamāna-vaṁśa*:

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In this family :

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``` Lakṣmaṇa

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Sohita......called Dhārāpati ¹

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¹ May mean that in a conflict with the Paramāras, he temporarily occupied Dhārā in Mālava. His son and successor Balirāja actually claims victory over Muñja, *see ante*, pp. 1105-06.

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Balirāja : Then,

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Vigrahapāla

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Mahendra

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Aṇahilla

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Bālaprasāda . . . . . ¬

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Jesaladeva

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Pṛthvīpāla

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Ratnapāla ```

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We are then told that when *Mahārājādhirāja* Ratnapāla was reigning at Nadūla, he renewed from his camp at Nahurā-grāma² when (V.)S. 1176 (*c.* 1119 A.D.) had elapsed, the grant of the Brāhmaṇa village of Gumdakurcā³ in Sapta-śata-Viṣaya to the Brāhmans resident in that village. The grant was originally made by *Mahārāja* Jendrarāja.⁴

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² Mod. Bamaṇān-ro Nōrō, in Jalor district, 11 *Kos* west of Gundoch;

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³ Mod. Gundoch.

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⁴ Same as Jesaladeva of the genealogical table, *see ante*, p. 1107, fn. 3. The inscription was edited by Ramkarna in *EI*, Vol. XI, pp. 304-13.

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It is thus clear that Ratnapāla had either ousted his uncle Āśārāja from Nadol sometime between *c.* 1110 and 1119 A. D., or that he had succeeded his uncle Jojalladeva sometime after *c.* 1090 A. D. In the former case, which appears more likely, we have an adequate motive for his subordination to Jayasiṁha. Apparently from his base round Bali he was trying to recover his throne with the assistance of the Caulukyas. The following inscriptions of his son the *Mahārājādhirāja* Rāyapāla, bearing dates from 1189 to 1202 V.S. (*c.* 1132-1145 A.D.), which were discovered not far from Nadol, seems to indicate that this prince held it during those years.

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(1) *Nadlai stone-inscription (i).*—Found engraved on the lintel of two pillars in the *Sabhā-maṇḍapa* of a Jain temple of Ādinātha at Nadlai, 8 miles to the N. W. of Desuri in Godwar. It contains 6 lines. It is dated in (V.)S. 1189 (*c.* 1132 A.D.), and records a grant made by Rudrapāla and Amṛtapāla, sons of the *M.-Rāyapāla*, in conjunction with their mother the *Rājñī* Mānaladevī. The gift consisted of 2 *palikās* of oil from out of the share due to the royal family from each oil-mill (*ghāṇaka*). The donee were the (Jain) ascetics in and outside of Naḍūlaḍāgikā.¹

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¹ Mod Nadlai. The record is edited by D. R. Bhandarkar in *EI*, Vol. XI, pp. 34-36.

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(2) *Nadlai stone-inscription (ii).*—Engraved on a pillar in the temple of Neminātha at Nadlai. It contains 26 lines. After obeisance to Neminātha, it gives the date, (V.) S. 1195 (*c.* 1138 A.D.), and refers itself to the reign of *M.-Rāyapāla* over Naḍūlaḍāgika (Nadlai), and then records the gift of one-twentieth part of the income (*ābhāvya*) derived from the loads leaving or entering Naḍūlaḍāgikā by the Guhila *Ṭhakura* Rājadeva for the worship of Neminātha. Then comes the sign manual of the donor, *Rāu (ta) Rājadeva*.²

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² Edited by D. R. Bhandarkar, *EI*, Vol. XI, pp. 37-41.

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(3) *Nadol stone-inscription (i).*—39 lines, engraved on a pillar in the temple of Someśvara at Nadol, about 10 miles N. W. of Desuri, in Godwar. It opens with the date (V.) S. 1198 (*c.* 1141 A.D.), in the victorious reign of *M.-Rāyapāla*, and then refers to 16 Brāhman representatives, 2 from each of the 8 wards of the town of Dhālopa,³ with Devāica as intermediary (*madhyaka*), who solemnly promised to find out by means of *Caukhaḍikā* (pañcāyat system) whatever should be lost or snatched away from the *Bhāṭa*, *Bhaṭṭaputra*, *Dauvārika*, *Kārpaṭika*, *Vanijjāraka* and others on their way. If the goods were lost in any particular ward, the representatives of that ward were to find out the lost property. *Mahārāja* Rāyapāla supplied the money and arms necessary for carrrying on the investigations.¹

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³ Mod. village of the same name, 4 miles S. W. of Nadol.

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¹ Edited by D. R. Bhandarkar, *EI*, Vol. XI, pp. 37-41. Noticed by Kielhorn in *ibid*, Vol. IX, p. 159.

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(4) *Nadlai stone-inscription (iii)*.—Engraved in the temple of Ādinātha at Nadlai. It is dated in (V.) S. 1200 (A.D. 1143) in the reign of *M.-Rāyapāla* when the *Rāuta* Rājadeva was the *Thakura* of Nadūlaḍāgikā. It records some benefactions to the temple of *Mahāvīra*.²

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² Transcribed by P. C. Nahar in *Jaina Inscriptions*, Part I, pp. 213-14.

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(5) *Nadol stone-inscription (ii)*.—8 lines; found at Nadol. It is dated in (V.) S. 1200 (1144 A.D.) in the reign of *M.-P.* Rāyapāla.³

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³ Noticed by Kielhorn in *EI*, Vol. IX, p. 159.

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(6) *Nadol stone-inscription (iii)*.—Engraved on a pillar in the temple of Someśvara at Nadol. It is dated in (V.) S. 1200 in the reign of Rāyapāla and records that Bhanana, a Karṇāṭa *Rāṇaka* freed the dancing girls (*pramadākula*) of all the gods of Usapapattana from *daśa-bandha*, which was possibly a kind of tax equal to one-tenth of their income.⁴

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⁴ Noticed by D. R. Bhandarkar in *ASI, WC*, 1908-09, p. 45.

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(7) *Nadlai stone-inscription (iv)*.—5 lines engraved on a lintel in the temple of Ādinātha. It opens with the date (V.) S. 1200 (c. 1143 A.D.), in the reign of *M.-Rāyapāla*, and records that *Rāuta* Rājadeva made a grant of one *viṁśopaka*⁵ from the *pāilās*⁶ accruing to him and 2 *palikas* from the *palas* of oil due to him from every *ghāṇaka*.⁷

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⁵ Probably a kind of coin.

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⁶ A kind of weight 4 *pāilā* = 1 *pāyalī*; 5 *pāyalī* = 1 *māṇā*; 4 *māṇā* = 1 *sēi*; 2 *sēi* = 1 *mar*.

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⁷ Edited by D. R. Bhandarkar, *EI*, Vol. XI, pp. 41-42.

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(8) *Nadlai stone-inscription (v)*.—5 lines, on the same lintel as No. 4. It opens with the date (V.) S. 1202 (*c*.

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1145 A. D.) in the reign of *M.* Rāyapāla, and when the *Rāuta* Rājadeva was the *Thakkura* of Naḍula-ḍāgikā.¹

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¹ Edited by same, *ibid*, pp. 42-43.

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These eight inscriptions, as we have said, show that during the period *c.* 1132-45 A. D. Rāyapāla held Nadol and the neighbouring districts. The relationship of Rāyapāla with Ratnapāla (*c.* 1119 A. D.) is indicated by a Mandor stone-inscription² which gives the following genealogy of one Sahajapāla:

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² Noticed in *EI*, Vol. XI, p. 69, fn. 1; also *ibid*, p. 307.

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Pr̥thvīpāla

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Ratnapāla

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Rāyapāla

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Sahajapāla

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Aśvarāja

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The identification of this Rāyapāla with the Rāyapāla of Nadol shows that he was probably the immediate successor of his father Ratnapāla. The efforts of Aśvarāja (*c.* 1110-43 A.D.) to recover Nadol therefore appear to have been futile. But the *Sevadi stone-inscription* of his son Kaṭudeva³ dated in (Siṁha) *Saṁvat* 31 (*c.* 1143 A.D.) shows that the latter succeeded in capturing the ancestral seat, at least for some time between *c.* 1141 and 1143 A.D. This inscription was found incised on a piece of stone surmounted by the figure of a cow and her calf at Sevadi; near a house in front of the Jaina temple of Mahāvīra. It contains 11 lines. The record is mutilated, but gives the date (Siṁha) *Saṁvat* 31, when *M.* Kaṭudeva was reigning at Naḍūla and while Ṣamīpāṭī was being enjoyed by (his son) the *Yuvarāja* Jayatasīha.⁴ The use of the Siṁha era seems to indicate that Kaṭudeva was, like his father, under the influence of the Caulukyas. But the fact that he omits the name of his sovereign lord Jayasiṁha (*c.* 1094-1144 A.D.) may indicate a tendency to assert his independence. If this was so, it met with immediate punishment; during the period V. S. 1203 to 1218 (*c.* 1146-61) not a single inscription of the Cāhamānas has been discovered in Godwar, and instead of them we find the records of one Vāijalladeva¹ (V.S. 1210-1216), the *Daṇḍanāyaka* of the Caulukya Kumārapāla (1144-73 A.D.) ruling at Nadūla (Nadol).² It has been suggested that the Cāhamānas were supplanted for their partiality towards the Śākambharī prince Arṇorāja (*c.* 1139 A.D.), with whom Kumārapāla was on hostile terms.³ In any case, the inscriptions of the Caulukya sovereign⁴ and those of his officer clearly testify that the power of the Nadol Cāhamānas was for some time in abeyance, if not suppressed. But by the year A.D. 1161 they again appear in possession of their ancestral capital. The course of events seems to be indicated by the following inscriptions of Ālhaṇadeva, also known as Ālaṇadeva, and Āhlādana, the son of the Naddūla Cāhamāna Āśārāja (1110-43 A.D.):

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³ Same as Kaṭukarāja of the records of Āśārāja; see *ante*, p. 1109.

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⁴ Edited by D. R. Bhandarkar, *ibid*, pp. 33-34.

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¹ Also named Vaijā and Vayajaladeva. He was also a Cāhamāna but his relationship with the Nādol branch is unknown, see *supra*, *DHNI*, Vol. II, chapter on the *Caulukyas*, pp. 981, 1000 and 1003.

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² See *EI*, Vol. XI, p. 70, fn. 4.

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³ Prof. Bhandarkar suggests that Rāyapāla may have been supplanted for this reason by Kumārapāla, *EI*, Vol. XI, p. 70.

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⁴ Note his inscriptions at Kiradu, Pali, Ratanpur and Bhatund (1209-11 V. S.); see *ante*, DHNI, Vol. II, chapter on the *Caulukyas*, pp. 978ff.

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(1) *Kiradu stone-inscription.*—Found in a Śaiva temple in the ruins of Kiradu near Hathma, about 16 miles N.N.W. of Barmer, the principal town of the Mallani district, Jodhpur State. It contains 21 lines, opening with the date (V.) S. 1209 (*c.* 1152 A.D.), when *M.-P.-Umāpati-vara-labdha-prasāda-prauḍha-pratāpa* Kumarapāla (Kumārapāla) was reigning and Mahādeva was carrying on the business of the seal. We are then told that (*Mahā*)*rājā* Ālaṇadeva, who had obtained Kirātakūpa,⁵ Lātarhada⁶ and Śivā through the favour of his sovereign (*prabhu*), on the above date, which was a Śivarātri day, issued injunctions to the *mahājanas*, *tāmbulikas*, and other subjects forbidding the slaughther of living beings on the 8th, 11th, and 14th days of both fortnights of every month in the three towns mentioned above, on pain of capital punishment. This edict, which is called *Amāri-rūḍhi* (edict of non-slaughter), then specified a scale of punishment for Brāhmans, priests, ministers and others. It was issued by the king with the approval of *Mahārājaputras* Kelhaṇa and Gajasiṁha.¹

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⁵ Modern Kiradu.

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⁶ Modern Raddhada, which was the original name of the district round Nagor-Gundha in Mallani, Marwar.

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¹ Edited by D. R. Bhandarkar, *EI*, Vol. XI, pp. 43-46.

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(2) *Nadol grant (i).*—Found at Nadol. It contains 38 lines, opening with *Oṁ namaḥ Sarvajñāya* and a verse addressed to Mahāvīra. It then records the genealogy of the Cāhamānas of Naddūla from Lakṣmaṇa to Ālhaṇadeva, omitting Ratnapāla and Rāyapāla. In the formal part it registers that *Mahārāja* Ālhaṇadeva of Naddūla in (V.) *Saṁ.* 1218 (*c.* 1161 A.D.), after worshipping the sun and Īśāna and making gifts to Brāhmans and *gurus*, granted to the (Jain) temple of Mahāvīra in the Saṇḍeraka-gaccha at the holy place (*Mahāsthāna*) of Naddūla a monthly sum of 5 *drammas* to be paid from the custom-house (*Śulka-maṇḍapikā*) in the Naddūla-*talapada*. The *Dūtaka* of the grant was the *Mahāmātya* Lakṣmīdhara of the Prāgvāṭa race. It was composed and written by Śrīdhara, and ends with the sign-manual.²

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² Edited by Kielhorn, *EI*, Vol. IX, pp. 63-66. It was first obtained and noticed by Tod, who presented it to the Royal Asiatic Society; then noticed by Dhruva in *JBRAS*, Vol. XIX, pp. 26-34. Re-edited by Ramkarṇa, *IA*, Vol. XL, pp. 146 ff.

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(3) *Nadol grant (ii).*—Found at Nadol; 34 lines, incised on two plates, opening with *Svasti* and invocations, to Brahman, Śrīdhara (Viṣṇu), and Śaṅkara, ‘who always free from passion, are famous in the world as Jinas.’ It then traces the genealogy of the Naddūla Cāhamānas from Vākpatirāja of Śākambharī to *Rājakula* Ālhaṇadeva (omitting Ratnapāla and Rāyapāla) and his three sons *Kumāra* Kelhaṇadeva, Gajasiṁha and Kīrtipāla by his *Rāṣṭrauḍa* queen Analladevī. We are then told that Ālhaṇa and Kelhaṇa were pleased to give to the *Rājaputra* Kīrtipāla 12 villages, appertaining to Naddūlāi (mod. Nadlai in Godwar). In (V.) S. 1218 (A.D. 1160), after bathing at Naddūla and worshipping the Sun and Maheśvara, Kīrtipāla granted a yearly sum of two *drammas* from each of his 12 villages to the Jina Mahāvīra at Naddūlāi.¹

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¹ Edited by Kielhorn, *EI*, Vol. IX, pp. 66-70.

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(4) *Jhamvaria stone-inscription.*—Found inscribed on a pillar of the inner shrine of an old Vaiṣṇava temple lying outside the village of Jhamvara, about 12 miles to the west of Jodhpur. Contains 15 lines of corrupt Sanskrit, opening with date (V.) S. 1219 (*c.* 1162 A.D.). It mentions the *Mahārāja-putra* Gajasimha in connection with the city of Māṇḍavyapura (mod. Mandor). It records that his general the *Saulumkī* Jasadhavala, son of Dāmodara, granted to the god Vāsudeva one *dramma* from the income of his generalship of Jhamara (mod. Jhamvara). In its concluding portion, the epigraph records the grant of one *kalaśa* of oil from the oil-mills for lighting a light in the temple by the same donor. The grant (together with another record of the time of Kelhaṇa) were made in the presence of 4 representatives of the 4 *padāras* of Māṇḍavyapura.²

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² Edited by Tessitori, *JASB*, 1916, pp. 101-02.

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Of these four inscriptions the first shows Ālhaṇa as a feudatory of the Caulukya Kumārapāla. In the Sundha-hill inscription he is stated to have aided the Gurjara king in putting down disturbances in the mountainous parts of Saurāṣṭra (*Girau Saurāṣṭre*).³ It was probably for this faith-ful service to his sovereign that he got a small principality in the region now known as Mallani. His second inscrip-tion shows that by the year 1161 A. D. he had so much pleased Kumārapāla as to be restored to his ancestral principality of Nadol. Though his grant does not mention Kumārapāla's name, we must assume that Ālhaṇa still continued to be subservient to him. His humble title of *Mahārāja* is inconsistent with sovereign authority. This recovery of Nadol must have occurred sometime between V. S. 1216, the last date of Vaijalladeva in Godwar, and V. S. 1218, the date of Ālhaṇa's Nadol grant.

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³ *EI*, IX, pp. 72 and 77, Vs. 32-33; also Nadol grant of Kīrtipāla, *EI*, Vol. IX, pp. 67 and 69, V. 5. See also DHNI, Vol. II, *supra*, chapter on the Caulukyas, p. 992.

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Ālhaṇa was succeeded by Kelhaṇa, his son by his queen Annalladevī,¹ a Raṣṭrauḍa (Rāṣṭrakūṭa) princess probably of the Hathundi branch in Godwar. The following inscriptions are known for Kelhaṇa's reign :

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¹ The same as Ānaladevī.

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(1) *Bamnera grant (i)*.—A single plate, reported to have been found at Bamnera in the Jodhpur State, about 7 miles from Erinpura railway station, while the foundations of a building were being dug. It opens with the date (V.) S. 1220 (*c*. 1163 A. D.), in the reign of Kelhaṇa, son of *M.-*Ālhaṇa-deva. It registers a grant of land by Ajayasimha, son of *Mahārājaputra* Kumārasīha, to a Brāhman named Nārāyaṇa at a place called Koreṭaka,² the *Dūtaka* being Cāmuṇḍarāja. It ends with the sign-manual of *Rājaputra* Kīrtipāla.³

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² Mod. Korta, a village, some distance to the north of Bamnera.

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³ Edited by M. B. Garde, *EI*, Vol. XIII, pp. 207-08.

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(2) *Sanderav stone-inscription (i)*.—4 lines, engraved on a lintel in the *Sabhā-maṇḍapa* of the temple of Mahāvīra at Sanderāv, about 10 miles north-west of Bali, in Jodhpur State. It is dated in V. S. 1221 (*c*. 1164 A.D.), in the reign of Kelhaṇa-deva, and records that Annalladevī, the queen-mother (*Mātṛ-rajñī*), granted one plough (*hāela*) of land⁴ to the *Tīrthaṅkara* Mahāvīra, *Mūla-nāyak* of the *Ṣāṁḍeraka-gaccha*.⁵

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⁴ As much as could be ploughed in a single day by one plough.

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⁵ Edited by D. R. Bhandarkar, *EI*, Vol. IX, pp. 46-47.

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(3) *Bamnera grant (ii)*.—Found as No. (i) above ; 13 lines, incised on one side of a single plate. It is dated in V. S. 1223 (*c*. 1166 A. D.) in the reign of *M.*-Kelhaṇadeva, the ruler of *Naḍūla-Maṇḍala*, and registers the grant of a well situated in the property of *Rājaputra* Ajayavāja in Koraṁtaka¹ to the donee Nārāyaṇa. The sign-manual is that of *M.-*Kelhaṇadeva.²

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¹ Mod. Korta, north of Bamnera.

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² Edited by Garde, *EI*, Vol. XIII, pp. 208-10. Kielhorn probably notices this grant in *ibid*, Vol. IX, p. 61, fn. 1, from a rubbing.

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(4) *Bamnera grant (iii).*—Found as No. (i) above. It refers itself to the reign to *M.-*Kelhaṇadeva, and registers the grant of a well (*ḍhiko*) to the Brāhman Nārāyaṇa at Koreṇṭakasthāna by Ajayasīha, son of *Rāja* Kuṁvarasīha, on the holy occasion of the *Deva-utthāpanī-ekādaśī.* It is undated.³

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³ Edited by Garde, *EI*, Vol. XIII, pp. 210-11.

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(5) *Nadol stone-inscription.*—9 lines, engraved on the Suraj-pol in the centre of the village of Nadol. It opens with the date (V.) S. 1223 (*c.* 1167 A. D.) in the reign of (the Cāhamāna) Kelhaṇa reigning at Naḍūla. The last 5 lines of the record is rather illegible but it contains the date (V.) S. 1039 for Lākhaṇa (Lakṣmaṇa), founder of the Naddūla branch of the Cāhamānas.⁴

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⁴ Noticed by D. R. Bhandarkar, *ASI, WC*, 1908-09, p. 45.

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(6) *Jhamvara stone-inscription.*—10 lines, engraved on a pillar of the inner shrine of an old Vaiṣṇava temple, outside the village of Jhamvara, 12 miles to the west of Jodhpur. It is written in corrupt Sanskrit and opens with the date (V.) S. 1227 (*c.* 1171 A.D.) in the reign of *M.-P.-*Kelhaṇadeva at Nāḍūla, the chief town in the Sapta-śata-bhūmi. Next it mentions the rule of *Mahārājaputra* Cāmuṇḍarāja over Māṇḍavyapura. Lastly it registers the grant of one *dramma* made by the Rāṣṭauḍa Nāmnaḍa from the amount of some cess at Jhāmara (mod. Jhamvara), one the four *pādras* in the *bhūmi* of Māṇḍavyapura.⁵

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⁵ Edited by Tessitori, *JASB*, 1916, Vol. XII (N. S.), pp. 103-04. *Saptaśata-bhūmi* of this record is the same as *Saptaśata-viṣaya* of the Sevadi grant of Ratnapāla, see *supra*, *DHNI*, Vol. II, p. 1111. According to the editor "the expression designated the whole of the territory then held by the Cāhamānas; " but I would like to qualify this by 'territory then held by the Naddūla branch only.'

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(7) *Nadlai stone-inscription.*—Found near the temple of Mahādeva, about a mile south-west of Nadlai. It contains 3 lines, which open with the date (V.). S. 1228 (*c.* 1171 A.D.), during the reign of Kuṁvarapāla (Kumārapāla), while Kelhaṇa was ruling at Nāḍūlya, and the Rāṇā Lakhmaṇa at Varipadyaka, and Anasīha was the Ṭhākura of Sonāṇā. It records that the *maṇḍapa*, *akṣasāma* and *damā* of the temple of Bhivaḍeśvara were constructed by Pāhiṇi, son of the *Sūtradhāra* Mahaḍūa, at a cost of 330 *drammas*.¹

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¹ Edited by D. R. Bhandarkar, *EI*, Vol. XI, pp. 47-48.

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(8) *Lalrai stone-inscription* (i).—Found amongst the ruins of the Jain temple at Lalrai, 5 miles south-east of Bali. It contains 18 lines of damaged and fragmentary writing. It is dated in (V.) S. 1233 (*c.* 1176 A.D.), when Kelhaṇadeva was ruling at Naḍūla, and states that the *Rājaputras* Lakkaṇapāla and Abhayapāla, the owners (*bhoktṛ*) of Sināṇava and sons of Kīrtipāla, made a grant conjointly with the queen Mahibaladevī, in the presence of the village *pañcakula*, for celebrating the festival of the god *Sāntinātha*. The grant consisted of barley weighing one *hāraka* as used in (the country of Gurjaratrā, from the well (*araghaṭa*) of the village Bhādiyāuva.²

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² Mod. Badva, 5 miles south-west of Lalrai. The record is edited by D. R. Bhandarkar in *EI*, Vol. XI, pp. 49-50.

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(9) *Lalrai stone-inscription* (ii).—Found as No. 8 above; contains 13 lines. It is dated in (V.) S. 1233, and speaks of the *Rājaputras* Lākhaṇapāla and Abhayapāla as the *bhoktṛs* of Saṁnānaka. It then records that the cultivators Bhivaḍa, Āsadhara and others granted for their spiritual merit four *Sēīs* of barley from (the field called) Khāḍisīra to the *Tīrthaṅkara* Sāntinātha in connection with the festivals of the Gujars.³

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³ Edited by D. R. Bhandarkar, *EI*, Vol. XI, pp. 50-51.

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(10) *Sanderav stone-inscription* (ii).—Found as No. 2 above; incised on a pillar in the *Sabhā-maṇḍapa* of the temple. It is dated in (V.) S. 1236 (*c.* 1179 A.D.), in the reign of *M.*-Kelhaṇadeva of Naḍūla, and records the gift of a column and a house to the *Tīrthaṅkara* Pārśvanātha, worshipped at Saṁḍeraka (Sanderav), in the *Bhukti* of the queen Jālhaṇa by Rālha and Pālhā. Those residing in the house must pay 4 *drāēlas* to the God.¹

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¹ Edited by D. R. Bhandarkar, *EI*, Vol. XI, pp. 51-52.

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(11) *Paladi stone-inscription.*—Found at Paladi in the Sirohi State. It is dated in the reign of Kelhaṇa in V. S. 1249 (*c.* 1192 A. D.).²

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² Noticed in *EI*, Vol. XI, p. 73.

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The inscriptions noticed above range from 1220 to 1249 V. S., corresponding to *c.* 1163-1192 A. D. Inscription No. 7 shows that Kelhaṇa was in *c.* 1171 A. D. still a feudatory of the Caulukya Kumārapāla (1144-73 A. D.). During his rule, as in the reign of his father, his brother Kīrtipāla apparently shared in the administration of the kingdom. This is evident from the Nadol grant of Kīrtipāla dated in V. S. 1218 (*c.* 1160 A. D.) and the Bamnera grant (i) of Kelhaṇa dated in V. S. 1220 (*c.* 1163 A. D.). The second inscription ends with the sign-manual of Kīrtipāla. The Sundha hill-inscription states that Kelhaṇa defeated the ‘Southern king Bhilima,’ who has rightly been identified with the Devagiri Yādava Bhillama (*c.* 1187-91 A. D.), whose Gadag inscription is dated in A. D. 1191.³ The dates on the records of Kelhaṇa show that he was also a contemporary of Mu‘izz ud-Dīn Muḥammad Ghūrī (1173-1206 A.D.). He may therefore possibly have come into conflict with Mu‘izz ud-Dīn in A. H. 574 (A. D. 1178), when the latter advanced from Multan through Rajputana on his way to Gujarat.⁴ Niẓām ud-Dīn relates that Mu‘izz ud-Dīn marched through the desert before he was met and defeated by the Caulukya Bhīma II (*c.* 1178-1241 A. D.).⁵ The *Pṛthvī-rāja-vijaya* actually states that before the Muslim invader was defeated by the Gujarat king, he took possession of Nadūla, and that all the princes on his route of advance took shelter in forts.⁶

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³ *EI*, Vol. IX, pp. 72 and 77, V. 34; *BG*, Vol. I, Part II, p. 519.

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⁴ *TN*, Vol. I, pp. 451-52. See also *ante*, *DHNI*, Vol. II, chapter on the Caulukyas, p. 1017.

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⁵ *TA*, Trans., p. 36.

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⁶ *JRAS*, 1913, pp. 278-79; see also *ante*, *DHNI*, Vol. II, chapter on the *Cāhamānas*, p. 1086.

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Kelhaṇa's conflict with the Muslims is further attested by the Sundha hill-inscription which states that the Cāhamāna prince, "after destroying the Turuṣkas, erected a golden *toraṇa*, like a diadem for the abode of the holy Someśa.¹ Apparently then Kelhaṇa may have won some success against the hosts of Mu'izz ud-Dīn when the latter was disastrously defeated by the Caulukya Bhīma II and retreated to his capital amidst considerable difficulties. We may assume that Kelhaṇa recovered his capital after the departure of the Turuṣkas. But it seems that he was not allowed to end his days in peace. Quṭb ud-Dīn Aibak, the general of Mu'izz ud-Dīn after his capture of Ajmer in *c.* 1194 A.D. from the Cāhamāna Harirāja, came into hostile conflict with the Caulukya Bhīma II. In the first battle, which took place in A.H. 591 (A.D. 1195), Quṭb ud-Dīn was severely defeated and driven back into the fort of Ajmer. After receiving reinforcements he again advanced towards the Gujarat frontier from Ajmer in A.H. 593 (A.D. 1197). Ḥasan Nizāmī relates that when "he reached the lofty forts of Pālī and Nandūl, he found them abandoned, and the abode of owls, for the people had fled at the approach of the Musalmāns and had collected under their leaders Rāī Karan and Dārābaras in great numbers at the foot of the Mount Abu and at the mouth of a pass stood ready for fight and slaughter.''² Prof. D. R. Bhandarkar has suggested the identification of these two generals of Bhīma II with the Abu Paramāra Dhārāvarṣa (*c.* 1164-1219 A.D.) and the Naddūla Cāhamāna Kelhaṇa.³ Whether we accept the identification of "Rāī Karan" with Kelhaṇa or not, it is certain that after the victory of Quṭb ud-Dīn the position of the Cāhamānas became increasingly difficult, and before long they were compelled to abandon Nadol and seek a new base for their struggle with the Muslims. For all practical purposes I am disposed to regard Kelhaṇa as the last prince of this line who ruled from Nadol. Bhandarkar has however pointed out an inscription¹ of his son Jayatasīha (Jayantasiṁha) dated in V. S. 1251 (*c.* 1194 A.D.), which is engraved on a pillar in the temple of Jāgeśvara at Sādadī in the Desūrī district of Jodhpur, and which according to him ‘originally belonged to some temple at Nādōl.’ In this inscription the prince is given the epithet *Mahārājādhirāja*. Another inscription discovered in Bhinmal gives to the *Mahārājaputra* Jayatasīha the date V. S. 1239 (*c.* 1182 A.D.).² If we are to accept Bhandarkar's conclusion that Jayatasīha succeeded his father at Nādol sometime before 1194 A.D., we must give up his suggestion that “Rāi Karan” is the same as “Kelhaṇa,” for the former was one of the leaders of the Caulukya forces in 1197 A.D., and is reported by Ḥasan Niẓamī to have escaped from the battle-field after the defeat of his army. The subsequent history of the descendants of Kelhaṇa and Jayantasiṁha is not clear. In V. S. 1283 (*c.* 1226 A.D.) we find the region now known as the Bali district in Godwar under the Cāhama (Cāhamāna) Dhāndhaladeva, son of Vīsadhavala who was a feudatory of the (Caulukya) Bhyivadeva (Bhīma II).³ It is at present uncertain whether these two rulers had any connection with Kelhaṇa and Jayantasiṁha.

Linked texts (2)

Kīrtikaumudī — Someśvaradeva, Sanskrit
Pṛthvīrājavijaya — Jayānaka, Sanskrit