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The Dynastic History of Northern India (Early Mediaeval Period) v2.c32.s7: (7) Cāhamānas of Jāvālipura

The Dynastic History of Northern India (Early Mediaeval Period) v2.c32.s7

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(7) Cāhamānas of Jāvālipura

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The Cāhamānas of this branch, who are generally known as the *Sonigarās*,⁴ trace their descent to Kīrtipāla, also known as Kītū. He was a brother of Kelhaṇa, and, as I have noticed, already enjoyed some control in the administration of his father and brother. His Nadol grant, dated in V. S. 1218 (A.D. 1160), which was issued during his father's reign, shows that he at that date held 12 villages, appertaining to Naddūlāi (mod. Nadlai in Godwar). The Sundha hill-inscription tells us that ' he defeated a Kirātakūṭa chief named Āsala and at Kāsahrada routed an army of the Turuṣka.'¹ Kirātakūṭa has been identified with modern Kiradu, a small village about 16 miles N.N.W. of Barmer in the Mallani district of Jodhpur State. In V. S. 1235 (*c.* 1178 A.D.) Kiradu region was under the rule of Madanabrahmadeva, a feudatory of the Caulukya Bhīma II.² It is uncertain whether this Āsala was related to Madanabrahma. The other place, Kāsahrada, where Kīrtipāla is said to have defeated 'an army of the Turuṣka,' has been identified by Bhandarkar with Kayadram, or Kasadram, a village in the Sirohi State, at the foot of Mt. Abu.³ The same scholar has also suggested that this conflict with the Turuṣkas was the engagement which Quṭb ud-Dīn fought with the Caulukya armies in A.D. 1197. It is however not unlikely that Kīrtipāla's success was achieved in the earlier expeditions which was undertaken by Mu'izz ud-Dīn in A.D. 1178 when the Muslims were defeated. The Sundha hill-inscription, after referring to his victory over the Turuṣkas, makes the significant statement that 'as ruler of the kingdom of Naddūla' Kīrtipāla took up his residence at Jāvālipura.⁴ This shows that Kīrtipāla, who appears to have died sometime before 1182 A. D., and was therefore a contemporary of his brothers Kelhaṇa⁵ (*c.* 1163 to 92 A. D.), removed his seat of residence to Jalor during the latter's life-time. If so, then his claim to have taken up his residence at Jalor as 'ruler of the kingdom of Naddūla' may indicate that he was a claimant for the throne of Nādōl. According to Nahanota Naiṇsī he took Jalor from the Paramāras.¹ An unpublished Kumbhalgarh inscription seems to indicate that Kīrtipāla temporarily ousted the Medapāṭa Guhila Sāmantasiṁha sometime between *c.* 1171 and 1179 A.D., but was himself driven out of Mewar by Sāmantasiṁha's brother Kumāra with the assistance of the king of Gujarat.² It is possible that these incidents took place after his capture of Jalor.

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⁴ Sometimes spelt Sōngirā or Sonagarā. The name is said to be derived from Songar (Suvarṇagiri), the name of the hill fort of Jalor; *EI*, Vol. XI, p. 79.

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¹ *EI*, Vol. XI, pp. 72 and 77, V. 36.

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² *EI*, Vol. XI, p. 72; see *ante*, *DHNI*, Vol. II, chapter on the *Caulukyas*, p. 1006.

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³ *EI*, Vol. XI, p. 72; see also Vol. IX, p. 73.

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⁴ *EI*, Vol. IX, pp. 72 and 77, V. 36. Jāvālipura (sometimes spelt Jābālipura) is mod Jalor.

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⁵ The Sundha hill-inscription omits Jayantasiṁha; *EI*, Vol. IX, pp. 70 ff.

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¹ *EI*, Vol. XI, p. 74.

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² See *infra*, DHNI, Vol. II, chapter on the *Guhila-putras*. The identification of Kītu of this inscription with the founder of the Jalor branch of the Cāhamānas was first made by Ojha, *HR*, II, pp. 451 ff.

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Kīrtipāla was succeeded by his son Samarasiṁha. He had two other sons, *viz.*, Lākhaṇapāla and Abhayapāla and a daughter named Rudaladevī who built a temple of Śiva at Jalor. The two following inscriptions of the reign of Samarasiṁha are so far known :

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(1) *Jalor stone-inscription (i).*—7 lines, incised on two lintels of an old mosque, now used as the *topkhānā*, and opens with an invocation to Nābheya (Ṛṣabhanātha). It is dated in (V.) S. 1239 (*c.* 1182 A.D.), in the reign of *Mahārāja* Samarasiṁhadeva, son of *Mahārāja* Kīrtipāla and grandson of *Mahārāja* Ālhaṇa. It records that a *maṇḍapa* was constructed by the Seṭh Yaśovīra of the Śrīmāla family who was joined in this work by his brother and all the members of the *Goṣṭhī*.³

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³ Edited by D. R. Bhandarkar, *EI*, Vol. XI, pp. 52-54.

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(2) *Jalor stone-inscription (ii).*—Incised on a lintel in the second storey of the same mosque as above. It contains the statement that the Kuvara (Kumāra)-*vihāra* was rebuilt by the *Bhāṇḍārī* Yaśovīra in accordance with the orders of the Cāhamāna *Mahārāja* Samarasiṁha in (V.) S. 1242 (*c.* 1185 A.D.).⁴

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⁴ *Ibid*, Vol. XI, p. 55.

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These inscriptions give the dates *c.* 1182 and 1185 A.D. for Samarasimha, and show, as I have already noticed, that his father Kīrtipāla must have established himself in Jalor sometime before 1182 A.D. and must have died sometime before that date. According to the Sundha hill-inscription, Samarasimha built extensive ramparts on the Kanakācala or ‘golden hill,’¹ and founded the town of Samarapura. The latter place has not yet been identified; but Ojha’s suggestion that *Kanakācala* is the name of the fort of Jalor² is generally accepted. This conclusion is supported by the phrase *Śrī-Jāvāli-purīya-kāñcana-giri-gaḍhasyopari* which occurs in Samarasimha’s second inscription.³ Kielborn identified this Samarasimha with *the Cahu(māna)-rāṇa(ka) Samarasīha*, whose daughter Līlādevī was married to the Caulukya Bhīma II.⁴

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¹ *EI*, Vol. IX, p. 73.

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² Locally known as Sonalgarh or 'golden fort.'

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³ *EI*, Vol. XI, p. 55, line 1; *ibid*, p. 74.

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⁴ *IA*, Vol. VI, pp. 194 ff.; *EI*, Vol. IX, p. 73.

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According to the Sundha hill-inscription Samarasimha was succeeded by his son Udayasimha. But an Abu inscription speaks of Mānavasimha, son of Samarasimha, as the eldest brother of Udayasimha.⁵ Possibly this brother preceded Udayasimha as ruler of Jalor. The *Devḍā* (Deora) branch of the Cāhamānas trace their descent to Mānavasimha, who is also known as **Mahanasimha**.⁶ From his grandson Vijaḍa-Daśasyandana, known in the bardic chronicles as Vijaḍa and Devarāja, the name of this section of the Cāhamānas is said to be derived.⁷ The *Abu inscription* noticed above is built into the wall outside the porch of the Acaleśvara temple on Mt. Abu. It contains 32 lines, and gives the following genealogy of Mānavasimha’s descendants:—⁸

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⁵ *EI*, Vol. IX, p. 80, fn. 6.

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⁶ *EI*, Vol. XI, table facing p. 78.

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⁷ *Ibid, fn.*

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⁸ I omit the names of the predecessors of Samarasimha given in the inscription.

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It is dated in V. S. 1377 (*c.* 1321 A.D.), in the reign of *Mahārājakulu* Lūuṭāgara, who resided at (Vū ?)huṇḍha, belonging to Candrāvatī ;¹ and it definitely states that Luṇṭiga ‘conquered and ruled all countries particularly Candrāvatī and the divine territory of Arbuda’ I have already pointed out elsewhere² that it was about this period that Luṇṭiga and his kinsmen supplanted the Paramāras of Candrāvatī. The *Devḍā* Cāhamānas are up to the present day the rulers of Abu (Sirohi State).

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¹ Edited by Kielhorn, *EI*, IX, pp. 79 ff.

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² See *ante*, *DHNI*, Vol. II, chapter on the *Paramāras*, p. 919. Kielhorn (*EI*, Vol. IX, p. 82) pointed out from epigraphic evidence the following successor of Luṇṭiga in Abu :—

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The *Devḍā* branch was probably founded by Vījaḍa-Devarāja some time after the succession of Udayasiṁha about 1262 V. S. (*c.* 1205 A. D.). The history of the *Sonigarā* branch continued uninterrupted through Udayasiṁha and his descendants. The following inscriptions are known for the reign of Udayasiṁha :

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(1) *Bhinmal stone-inscription (i).*—14 lines, incised on the upper face of the lower square section of a pillar (of the temple of Jagsvāmi) at Bhinmal. It opens with *Oṁ namaḥ Sūryāya*. Then comes the date, (V.) S. 1262 (*c.* 1205 A. D.), in Śrīmāla, in the reign of *M.*-Udayasiṁha, during the term of office of the *Pañc* committee consisting of Aśvapasi and others. It records the grant of 40 *drammas* by Vīlhāka, the *Veṭaka* in the treasury of the god Jayasvāmi.¹

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¹ Edited in *BG*, Vol. I, Part I, pp. 474-75, No. VII.

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(2) *Bhinmal stone-inscription (ii).*—8 lines, incised on a pillar on the west face of the third right-hand pillar in Bārāji's rest-house at Bhinmal. It is dated in (V.) S. 1274 (*c.* 1218 A. D.), in the reign of the same as in No. 1, during the term of office of the *pañc* consisting of *Sa°* Depāla and others. The inscription is damaged, but records a grant for the offering of a *naivedya* to the god Jagasvāmi.²

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² Edited *ibid*, pp. 475-76, No. VIII.

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(3) *Bhinmal stone-inscription (iii).*—15 lines, damaged, on the south face of the fifth right pillar on the right hand of Barāji's rest-house. It is dated in (V.) S. 1305 (*c.* 1249 A. D.), in the reign of the same as in No. 1 during the term of office of the *pañc* consisting of *Maha°* Gajasīha. It records the grant of 50 *drammas* to the treasury of the god Jagavsāmi.³

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³ Edited *ibid*, pp. 476-77, No. IX.

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(4) *Bhinmāl stone-inscription (iv).*—25 lines, in the walled enclosure of Nīlakaṇṭha Mahādeva, about 3 miles from the town of Bhinmal, in the Jaswantpura district of Jodhpur State. It is dated in (V.) S. 1306 (*c.* 1249 A. D.) in the reign of the same as in No. (1) during the term of office of the *Mahanta* Gajasiṁha and others. It registers two gifts of 55 *drammas* to the god Jagatsvāmi.⁴

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⁴ Edited by D. R. Bhandarkar, *EI*, Vol. XI, pp. 55-57.

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The inscriptions noticed above range from 1262 to 1306 V. S., corresponding to *c.* 1206-1249 A. D. Udayasiṁha apparently was the most successful ruler of this branch. The Sundha hill-inscription⁵ tells us that he ruled over Naddūla,⁶

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⁵ *EI*, Vol. IX, pp. 78 and 79, V. 48.

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⁶ Mod. Nadol. This place as well as others mentioned on the next page are in Marwar.

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Jāvālipura,¹ Māṇḍavyapura,² Vāgbhaṭameru,³ Sūrācaṇḍa,⁴ Rāṭahrada, Kheḍa,⁵ Rāmasainy,⁶ Śrīmāla,⁷ Ratnapura,⁸ Satyapura⁹ and other places. This list of places indicates that his territories extended from Sanchor and Jalor in the south to Mandor in the north, including Nadol, the old seat of his ancestors. The Sundha hill-inscription further informs us that he curbed the pride of the Turuṣka, was not conquered by the Gurjara kings and put an end to the Sindhurāja.¹⁰ D. R. Bhandarkar rightly conjectured that he is identical with the Marwari Udayasiṁha who is mentioned in the *Hammīra-mada-mardana* as assisting the Dholka Caulukya Vīradhavala (*c.* 1219-44 A.D.) against a Muslim invader.¹¹ Sindhurāja has also been identified by the same scholar with the Lāṭa Cāhamāna Sindhurāja, whose son Saṁgrāmarāja is represented in the same drama as in league with the Yādava Siṁhana (*c.* 1210-47 A.D.) and the Parāmara Devapāla (*c.* 1218-36 A.D.) against Vīradhavala.¹² The conflict of Udayasiṁha, who extended his territories as far north as Mandor, with the Turuṣkas was inevitable. I have already suggested that the invasion of the *Mīlacchīkāra* in the *Hammīra-mada-mardana* was probably the military campaign of the Delhi Sulṭān Iltutmish (1211-36 A.D.), which he undertook in A. H. 624 (*c.* 1226 A. D.)¹³ and in which he captured ‘Mandawar (Mandor) within the limits of the Siwālikh (territory).’ But Udayasiṁha appears to have also come into conflict with the Delhi Sulṭān earlier than that date. Ḥasan Niẓāmī relates that sometime between 1211 and 1216 A.D. “they represented to his Majesty (Shams ud-Dīn) that the inhabitants of the fort of Jālewar (Jalor) had determined to revenge the blood which had been shed, ‘and once or twice mention of evil deeds and improprieties of that people was made before the sublime throne.’ Shams ud-Dīn accordingly assembled a large army, and headed by ‘a number of the pillars of the states such as Rukn ud-Dīn Hamza, ‘Izz ud-Dīn Bakhtiyār Nasīr ud- In Mardān Shāh, Nasīr ud-Dīn ‘Alī and Badr ud-Dīn Saukartigīn,’ valiant men and skilful archers, took the way to Jālewar… By reason of the scantiness of water and food it was a matter of danger to traverse that desert, where one might have thought that nothing but the face of demons and sprites could be seen, and the means of escape from it were not even written on the tablet of providential design. ‘Udī Sah, the accursed, took to the four walls of Jālewar, an extremely strong fortress, the gates of which had never been opened by any conqueror.’ When the place was invested by Shams ud-Dīn, Udī Sah requested some of the chiefs of the royal army to intercede for his forgiveness. While the terms of his surrender were under consideration, two or three of the bastions of his foot were demolished. He came ‘with his head and his feet naked and placed his forehead on the earth’ and was received with favour. The Sulṭān granted him his life, and restored his fortress, and in return the Rāī presented respectfully an hundred of camels and twenty horses in the name of tribute and after the custom of service. The Sulṭān then returned to Delhi.’”¹

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¹ Mod. Jalor.

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² Mod. Mandor, north of the Jodhpur town.

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³ Mod. Barmer in Mallani.

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⁴ Mod. Suracand.

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⁵ Mod. Kher, between Tilwara and Balotra.

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⁶ Mod. Ramsen.

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⁷ Mod. Bhinmal.

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⁸ Mod. Ratanpura.

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⁹ Mod. Sanchor.

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¹⁰ *EI*, Vol. IX, pp. 73 and 78, V. 46.

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¹¹ *EI*, Vol. XI, p. 76; see also *ante*, *DHNI*, Vol. II, p. 1021.

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¹² *Ibid*; see also *ante*, *DHNI*, Vol. II, chapter on the Caulukyas, p. 1031. The word Sindhu-rāja may also mean king of Sindhu which country was not very far from the boundary of Udayasiṁha's kingdom.

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¹³ *TN*, Vol. I, p. 611; see also *ante*, *DHNI*, Vol. II, p. 1021, fn. 7.

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¹ *Elliot*, Vol. II, p. 238; see also *TF*, Briggs’ Trans., Vol. I, p. 207.

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But the struggle still went on, and about 1226 A.D. Iltutmish undertook another campaign, in which he is reported to have captured Mandor, which according to the Sundha hill-inscription was one of Udayasiṁha's possessions. According to the Sundha inscription, Udayasiṁha was 'a scholar, conversant with the great works of Bharata¹ and others, and built two Śiva temples at Jāvālipura. His queen was Prahlādanadevī who bore him two sons Cācigadeva and Cāmuṇḍarāja.² A Bhinmal inscription shows that Udayasiṁha had another son named Vāhaḍasiṁha,³ while the Jain writers indicate that he had also a daughter who was married to Vīrama, the eldest son of the Dholka Caulukya Vīradhavala.⁴ A MS. of Rāmacandra's *Nirbhayabhīma-vyāyoga* is dated in (V.) S. 1306, in the victorious reign of *Mahārājakula* Udayasiṁhadeva.⁵ At the end of his work entitled *Vivekavilāsa*, Jinadatta tells us that he wrote it for the gratification of Dhanapāla of the Vāyada family, who was looked upon as son by Devapāla, the treasury minister of Udayasiṁha of the Cāhavāna dynasty and the lord of Jāvālipura.⁶

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¹ *Viz.*, Bharata's *Nāṭya-śāstra*.

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² *EI*, Vol. IX, pp. 78 and 78.

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³ *BG*, Vol. I, Part I, pp. 481 ff.

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⁴ *IA*, Vol. VI, p. 190.

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⁵ *EI*, Vol. XI, p. 76; *Peterson's First Report* (1882-83), p. 156.

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⁶ *EI*, Vol. XI, p. 76; *Bhandarkar's Search for Sanskrit MSS. for 1883-84*, p. 156.

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According to the Sundha inscription Udayasiṁha was succeeded by Cācigadeva, also known as Cāca. This record describes Cāciga as "destroying the roaring Gūrjara lord Vīrama, hating the enemy Sālya, taking exquisite delight in felling the shaking Pātuka, depriving of his colour Saṅga and a thunderbolt to the mountain—the furious Nahara."⁷ Kielhorn has suggested the identification of the 'Gūrjara lord Vīrama' with the elder son of the Dholka Caulukya Vīradhavala, who according to the Jain writers Rājaśekhara and Harṣa Gaṇi was prevented from succeeding his father Vīradhavala by the intrigues of the minister Vastupāla.⁸ As these writers assert that he was poisoned at his father-in-law Udayasiṁha's court at Jāvālipura, and as Vīradhavala died when Udayasiṁha was still reigning, it has been suggested that Cāciga, may have brought about his death during his father's reign.¹ The other princes cannot be satisfactorily identified.²

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⁷ *EI*, Vol. IX, pp. 78 and 78, V. 50.

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⁸ *EI*, Vol. IX, p. 78; see also *IA*, Vol. VI, p. 190 and *ante*, *DHNI*, Vol. II, chapter on the Caulukyas, pp. 1032-38.

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¹ *EI*, Vol. XI, p. 76.

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² For suggestions, *see ibid.*

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The following inscriptions are known for the reign of Cāciga:

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(1) *Sundhā hill stone-inscription.*—Found on the Sundha hill,³ about 10 miles north of Jaswantapura, in the district of the same name in Jodhpur State. It contains 50 lines of writing. The record opens with two verses invoking the moon on the forehead of Śambhu (Śiva) and Pārvatī, and then traces the genealogy of the family from 'the hero Cāhamāna, a source of great joy to the Ṛṣi Vatsa' to Cāciga. It is a *praśasti* of Cāciga composed by the Jain Sūri Jayamaṅgala, and is dated in (V.) S. 1319 (A. D. 1262). Cāciga is stated to have remitted certain taxes at Śrīmāla, granted funds at Rāmasainya for the worship of the god Vigrahāditya, and visited the Sugandhādri, where he established a *maṇḍapa* at the temple of the goddess Cāmuṇḍā, known by the name of Aghaṭeśvarī.⁴

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³ In the inscription it is called *Sugandhādri*.

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⁴ Ed. by Kielhorn, *EI*, Vol. IX, pp. 70-79.

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(2) *Kareda stone-inscription.*—Found at Kareda in Mewar: It is dated (V.) S. 1326 (*c.* 1269 A.D.) in the reign of Cācigadeva.⁵

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⁵ Noticed in *EI*, Vol. XI, pp. 76-77.

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(3) *Bhinmal stone-inscription (i).*—Incised 'on the south face of the lower square section of the western side of the north pair of dome pillars (of Jagasvāmin's temple) at Bhinmal.' It contains 24 lines, and is dated in (V.) S. 1330 (*c.* 1274 A. D.). It records some donations to the god Jayasvāmi by one Subhaṭa for the spiritual benefit of *Rājādhirāja* Udayasiṁha and himself.¹

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¹ *BG*, Vol. I, Part I, pp. 478-80. The record is damaged, and though it evidently belongs to the reign of Cāciga, does not mention his name. Another Bhinmal inscription *(iv)* of Cāciga, dated in V. S. 1328, is noticed in *EI*, Vol. XI, p. 77.

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(4) *Bhinmal stone-inscription* (ii).—25 lines, incised in a fallen pillar on the bank of Jaikop lake at Bhinmal, and is dated in V. S. 1333 (*c.* 1277 A.D.) at the holy Śrīmāla, in the reign of *Mahārājakula* Ca(?)cigadeva, during the term of office of the *Pañc* consisting of *Maha.* Gajasīha and others. It registers some grants by the Naigama *Kāyastha* Subhaṭa for worship and services to the Tīrthaṅkara Mahāvīra.²

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² *BG*, Vol. I, Part I, pp. 480-81, No. XII.

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(5) *Bhinmal stone-inscription* (iii).—13 lines, incised on the north face of the lower square section of the eastern of the north pair of dome pillars (of the temple of Jagasvāmi) at Bhinmal. It is dated in (V.) S. 1334 (*c.* 1278 A.D.), in the reign of the same as in (4), and records donations to the treasury of the god Jagasvāmi by one *Maha.* Dedaka.³

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³ *Ibid*, pp. 481-83, No. XIII.

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These five inscriptions give us dates from V. S. 1319 (A. D. 1262) to 1334 (*c.* 1278 A. D.) for the reign of Cāciga. From an inscription originally found at Burtra (Budhatra), but now deposited at the Ajmer Museum it appears that Cācigadeva, or Cāca, as he is called, had a queen named Lakṣmīdevī from whom he had a daughter called Rūpādevī.⁴ There is some doubt as to his successor. We have inscriptions dated in the years 1339 to 1355 V. S. (*c.* 1282-1298 A. D.) for a prince named Sāmantasiṁha which were discovered at Bhinmal, Sanchor, Jolor and the neighbouring regions.⁵ But unfortunately none of these mention the name of his father. Rajput bardic traditions however unanimously speak of Sāmantasimha as the son of Udayasimha.¹ As the dates and provenance of his records also show that he must have succeeded Udayasimha in the region over which the latter ruled, he may be accepted as his son. Rūpādevī² of the Burtra inscription (V. S. 1340 = A. D. 1284) was therefore a sister of Sāmantasimha. A Jalor inscription of Sāmantasimha, dated in V. S. 1353 (*c.* 1296 A. D.) gives the name of Kānhadadeva ''as subsisting on the lotus feet'' of the Cāhamāna prince 'and bearing the burden of administration.'³ This probably indicates that Kānhada was a son of Sāmantasimha who was acting as the *Yuvarāja* at the time of the inscription. This conclusion is supported by the bardic chronicles of Rajputana.⁴ This Kānhadadeva is certainly to be identified with ''Kaner Deo,'' the Raja of Jalor who was a feudatory of 'Alā ud-Dīn Khaljī (A. D. 1296-1316).⁵

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⁴ *EI*, Vol. IV, p. 312-14. *Ibid*, Vol. XI, p. 77. She was married to the Guhila (?) Tejasimha (*c.* 1260-67 A. D.). *See infra, DHNI*, Vol. II, chapter on the *Guhila-putras*.

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⁵ *See BG*, Vol. I, Part I, pp. 483-84, No. XIV; pp. 484-86, No. XV; pp. 486-88, No. XVI; *EI*, Vol. XI, pp. 57-59; pp. 59-60; pp. 60-62; p. 60, fn. 10.

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¹ *EI*, Vol. XI, p. 77.

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² She married Tejasimha, possibly the Guhila prince of Aghāṭa of that name and had by him a son named Kṣetrasimha; *EI*, Vol. IV, pp. 312 ff.

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³ *EI*, Vol. XI, pp. 60 ff.

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⁴ *Ibid.*

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⁵ See *EI*, Vol. XI, p. 77, *TF*; Briggs' Trans., Vol. I, pp. 370 ff. According to this authority Naher Deo (Kaner Deo?) was killed and his fort was taken sometime before 709 A. D. (A. D. 1309). See also *CHI*, Vol. III, p. 111. For the successors of Kānhadadeva, compiled mainly from Muhaṇota Naiṇsī, see D. R. Bhandarkar in *EI*, Vol. XI, pp. 77 ff. Two inscriptions one of Vanavira (V. S. 1394) and one of his son Ranavīra (V. S. 1443) are known, see *ibid*, pp. 62-64.

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