Rajim

Author:Laxman Burdak, IFS (R)

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Rajim on Map of Gariaband district

Rajivalochan Vishnu Temple, Rajim, Chhattisgarh

Rajim (राजिम) is a town and tahsil in in Gariaband district, Chhattisgarh, India.

Variants

• Devapura (देवपुर) दे. राजिम (AS, p.448)
• Rajim राजिम, जिला रायपुर, म.प्र., (AS, p.783)
• Padmakshetra पद्मक्षेत्र-2 (AS, p.524)

Location

Rajim is 45 km from Raipur. To reach there, one needs to take National Highway 43 to Abhanpur; from there a left turn leads a narrow but motor-able road to Rajim. Other. Nearby important city is Mahasamund which is only 35 km far on the junction of National Highway 6 and National Highway 217 and which has major railway station in Raipur Vizag rail line. The nearest airport is Raipur Airport and the nearest railhead is Mahasamund railway station. It is located at an elevation of 281 m above MSL.

History

The kings of Sirpur appear to have been ousted by the kings of Sārabhapura, which place has not been identified as yet. The inscriptions of the latter lave been found in the country round about and in close vicinity of Sirpur, viz at Arang Raipur, Raipur, Khariar and Sarangarh which enclose Sirpur from all directions, north, south, east and west. I have already identified several of the villages mentioned in them and their position shows that a very large portion of the present Chhattisgarh Division came under their sway.

E. Hultzsoh writes that Sirpur is a small village on the right bank of the Mahanadi in the Mahasamund tahsil of the Raipur District in the Central Provinces. It is 37 miles north-east of Raipur and 15 miles from Arang. Sirpur was once the capital of Maha-Kosala and was then known as Sripura, as given in the stone inscriptions found there, and also in the copper plates found in Rajim and Baloda. The ruins in and around the village indicate that it was once a great city and there are scores of temple sites, the identification of which is now rendered impossible by the removal of the idols they contained to a place near a brick temple, which is the only one now standing as it was originally built. It is popularly known as the 'Lakshmana temple.' Writing of the bricks with which it is built, Mr. Cousens who visited it in 1904 remarked that they were of a finer make than any he had till then seen, either ancient or modern. They are moulded and carved with, considerable artistic skill. About a third of the temple tower was gone, while the mandapa had totally collapsed and was a heap of ruins when it was taken under Government conservation. It was while removing the debris of this mandapa that the subjoined inscription was found and removed to the Raipur Museum, where it is at present deposited. Sir A. Cunningham visited Sirpur in 1881-82 and noticed all the inscriptions he found there, remarking that one of them must belong to this temple. He was right in supposing that the temple must have had some inscription but it had not come to light then and it was about 2 years ago that it was accidentally discovered.

राजिम

विजयेन्द्र कुमार माथुर ने लेख किया है ...राजिम (AS, p.783) छत्तीसगढ़ के रायपुर ज़िले में महानदी के तट पर स्थित है। यह अपने शानदार मन्दिरों के लिए प्रसिद्ध है। यहाँ 'राजिम' या 'राजीवलोचन' भगवान रामचंद्र का प्राचीन मन्दिर है, जो शायद 8वीं या 9वीं शती का है।

यहाँ से प्राप्त दो अभिलेखों से ज्ञात होता है कि इस मन्दिर के निर्माता राजा जगतपाल थे। इनमें से एक अभिलेख राजा वसंतराज से सम्बंधित है, किंतु लक्ष्मणदेवालय के एक दूसरे अभिलेख से विदित होता है कि इस मन्दिर को मगध नरेश सूर्यवर्मा (8वीं शती ई.) की पुत्री तथा शिवगुप्त की माता ‘वासटा’ ने बनवाया था। राजीवलोचन मन्दिर के पास 'बोधि वृक्ष' के नीचे तपस्या करते बुद्ध की प्रतिमा भी है।

मन्दिर के स्तंभ पर चालुक्य नरेशों के समय में निर्मित नरवराह की चतुर्भुज मूर्ति उल्लेखनीय है। वराह के वामहस्त पर भू-देवी अवस्थित हैं। शायद यह मध्य प्रदेश से प्राप्त प्राचीनतम मूर्ति है। राजिम से पांडुवंशीय कोसल नरेश तीवरदेव का ताम्रदानपट्ट प्राप्त हुआ था, जिसमें तीवरदेव द्वारा 'पैठामभुक्ति' में स्थित पिंपरिपद्रक नामक ग्राम के निवासी किसी ब्राह्मण को दिए गए दान का वर्णन है। [p.784]: यह दानपट्ट तीवरदेव के 7वें वर्ष श्रीपुर (सिरपुर) से प्रचलित किया गया था। फ़्लीट के अनुसार तीवरदेव का समय 8वीं शती ई. के पश्चात् माना जाना चाहिए।

एक स्थानीय दंतकथा के अनुसार इस स्थान का नाम 'राजिव' या 'राजिम' नामक एक तैलिक स्त्री के नाम से हुआ था। मन्दिर के भीतर 'सतीचैरा' है, जिसका संबंध इसी स्त्री से हो सकता है।

राजिम में महानदी और पैरी नामक नदियों का संगम है। संगम स्थल पर 'कुलेश्वर महादेव का मन्दिर' है, जो इतना सुदृढ़ है कि सैंकड़ों वर्षों से नदी के निरंतर प्रवाह के थपेड़े सहता हुआ अडिग खड़ा हुआ है। 'राजिम' या 'राजिव' का प्राचीन नामांतर 'पद्मक्षेत्र' भी कहा जाता है। (राजीव=कमल) पद्मपुराण, पातालखण्ड 27, 58-59 में श्री रामचन्द्र का इस स्थान (देवपुर) से संबंध बताया गया है।

राजिम परिचय

राजिम के ऐतिहासिक माघ पूर्णिमा का मेला पूरे भारत में प्रसिद्ध है। इस पवित्र नगरी के ऐतिहासिक और पुरातात्विक महत्त्व के मन्दिरों में प्राचीन भारतीय संस्कृति और शिल्पकला का अनोखा समन्वय नजर आता है।

राजीवलोचन मन्दिर: राजिम का प्रमुख मन्दिर 'राजीवलोचन' है। इस मन्दिर में बारह स्तम्भ हैं। स्तम्भों पर अष्ट भुजा वाली दुर्गा, गंगा-यमुना और विष्णु के विभिन्न अवतारों, जैसे- राम, वराह और नरसिंह आदि के चित्र बने हुए हैं।

कुलेश्वर महादेव मन्दिर: राजिम में 'कुलेश्वर महादेव मन्दिर' भी प्रमुख है, जो की नौवीं शताब्दी में स्थापित हुआ था। यह मन्दिर महानदी के बीच में द्वीप पर बना हुआ है। इसका निर्माण बड़ी सादगी से किया गया है। मन्दिर के पास 'सोमा', 'नाला' और कलचुरी वंश के स्तम्भ भी पाए गए हैं।

माघ मेला: राजिम के ऐतिहासिक माघ पूर्णिमा का मेला पूरे भारत में प्रसिद्ध है। इस पवित्र नगरी के ऐतिहासिक और पुरातात्विक महत्त्व के मन्दिरों में प्राचीन भारतीय संस्कृति और शिल्पकला का अनोखा समन्वय नजर आता है। 14वीं शताब्दी में बना 'भगवान रामचंद्र का मन्दिर', 'जगन्नाथ मन्दिर', 'भक्तमाता राजिम मन्दिर' और 'सोमेश्वर महादेव मन्दिर' श्रद्धालुओं के लिए आस्था और विश्वास का केन्द्र है।

संदर्भ: भारतकोश-राजिम

पद्मक्षेत्र

विजयेन्द्र कुमार माथुर ने लेख किया है ... 2. पद्मक्षेत्र (AS, p.524): राजीम, मध्य प्रदेश, का प्राचीन नाम है. राजीम या राजीव या कमल का रूपांतर है. राजिम में 8 वीं या 9वीं सदी का राजीवलोचन विष्णु का मंदिर है. (देखें राजीम)

Holy confluence of three rivers

The holy confluence of three rivers Mahanadi (Chitrotpala), Pairi and Sondur, called Triveni Sangam is at Rajim. Rajim is also known as the "Prayag" of the Chhattisgarh.Prayag of Chhattisgarh

Rajim is famous for its rich cultural heritage and the beautiful ancient temples. Shri Rajiv Lochan Mandir, dedicated to Lord Vishnu is at Rajim. The temple structure is supported by twelve towered columns embroidered with stone carvings, which bear the faces of the various gods of the Hindu mythology. The temple is an important religious construct visited by devotees from all over the globe who arrive to offer their prayers to the Lord Vishnu. Other temples dedicated to the various incarnations of Lord Vishnu like the Vamana and the Narasimha are in close proximity of the Rajiv Lochan Mandir.

Kuleshvara Mahadeva Mandir stands in glory in the city even in its ruinous state. The statue of Lord Buddha in the meditative position under the Bodhi tree carved out of black stone is also popular in the city.

Ghatoria mahakali mandir is another temple in the banks of mahanadi

The annual Rajim Lochan Mahotsav is held between the 16th of February and the 1st of March. The various music and dance performances conducted in the fair displays the rich culture of Rajim.

Rajim the Prayag of Chhattisgarh

Note - This text is from Indian History and Architecture

Rajim (राजिम) is probably the holiest place in Chattisgarh (छत्तीसगढ़) as it is situated at the eastern bank of Mahanadi (महानदी) river, just below its junction with Pairi (पैरी) and Sondhur (सोंढूर) rivers. Due to its location, on the junction of three rivers, it is often classified as Prayaga (Allahabad) of this region, Chattisgarh. Mahanadi enjoys the same status as that of Ganga River in Chattisgarh hence taking bath and performing rituals at the bank Mahanadi is considered very sacred. Rajim-Mahatmya mentions that Mahanadi is known as Chitrotpala below its junction with Pairi and Utpalesvara before the junction. It is also believed that your journey to Jagannath Temple of Orissa is not complete if you do not visit Rajim. Mahashivaratri is celebrated with full faith and vigor. It used to be a show of three month in old days as perported by Beglar and Cunningham however at present the celebrations run for a month only.

It is not only the holiest but one of the most ancient town of Chattisgarh. It has attracted historians, archaeologists and vivid travelers since ages and it continues to mesmerize you with its cultural, historical and social heritage. J D Beglar visited Rajim in 1871-72 and reported its antiquities. He was not allowed to enter inside the temples hence his account is very limited. Alexander Cunningham, who visited Rajim in 1881-82, describes it in detail. He tells that Rajim was a small village of about 3000 inhabitants and the holiest place of Maha-Kosala (महाकोशल), present Chattisgarh. Rajiv-Lochan (राजीव-लोचन) Temple, the main temple of this town, was visited by pilgrims on their way to Jagannath in Orissa.

Richard Jenkins narrates a story about the name Rajim. When Rama did his ashvamedha, king Raju-lochana was ruling over Raju. When the sacrificial horse arrived at Raju, the king seized it and handed over to sage Kardama. Shatrughna who was accompanying the horse with his army tried to take it from sage Kardama but was reduced to ashes by him. Rama on hearing the news of the death of his brother soon reached Raju. However king Raju-lochana met him and obtained favor for him. Rama told the king that there are two deities at Raju, Utpaleshvar Mahadev and Nilkantheshvar. However as Shiva and Vishnu is same so he would make his abode here in worship of Shiva. Rama ordered the king to set up an image in his name and call it Raju-lochana. He further pleased rishi Kardama and got back Shatrughna to life.

However there is no such story mentioned in Ramayana. Cunningham suggests that it would be a late invention of the brahmanas of Rajim to rival the claim of ancient capital of Manipur where ashvamedha horse of Yudhisthira was captured by Babhruvahana. No inscription refer to name Rajim however some inscriptions mention name of a king, Jagat Pal, whose father, Sahilla, was the head of a race named Rajamala. Cunningham suggests that his city would be Rajamalapuram which later changed to Rajam or Rajim.

Rajim inscriptions

Note - This text is from Indian History and Architecture

There are two foundation inscriptions, one on southern wall and one on northern wall of the mandapa. Inscription on northern wall is dated to beginning of eighth century CE based upon paleographic studies. Its mentions construction of a Vishnu temple by a king of Nala dynasty.

Another inscription, on southern wall of the mandapa, mentions construction of a Rama temple by Jagapala in 1145 CE. There is an image of Vishnu inside the sanctum hence the temple is dedicated to Vishnu but not to Rama, though both represent one and same god. Scholars suggests that the later inscription must be referring to repair done by Jagapala but not of construction as the temple was already there.

There are two possibilities, either we may assume that Jagapala enhanced the temple by constructing subsidiary shrines and compound wall or the inscription slab does not talk about Rajiv-Lochan temple but some other temple. However no scholar has proposed the later theory so I assume that it is not tenable on some ground otherwise they would have thought about this. But if we accept the repair theory then why the inscription mentions temple of Rama? Is it because this temple was known as Rama temple by the time of Jagapala? But why as the image inside the sanctum is clearly depicts Vishnu attributes. Also standalone image of Rama is very rare to find as he is usually accompanied with Sita and Lakshmana.

Inscriptions –

Rajim grant of Tivaradeva – Gupta Inscriptions by J F Fleet – written in Sanskrit, box-headed variety of central Indian alphabets – dated in seventh regnal year, 667 CE – This grant was found 5-6 feet underground the temple. The grant was issued from Sripura (Sirpur) and mentions a grant of village by king Tivaradeva of the Panduvamshi family.

Stone slab on northern wall of the mandapa – Epigraphia Indica Vol XXVI – Kutila script and Sanskrit language – dated to beginning of eighth century CE on paleographic studies – Inscription starts with obeisance to Vishnu and then mentions glory of King Nala, of Nala dynasty of Mahabharata. It then mentions King Vilastunga and his predecessors Prthiviraja and Viruparaja. It then tells that king Vilastunga built a temple of Vishnu – composed by Durgagola and engraved by Durghasti.

Stone slab on southern wall of the mandapa – Corpus Inscriptionum Indicarum Vol IV part 2 – 19 lines in Nagari characters and Sanskrit language – dated in year 896 of Kalchuri Era (1145 CE) on Budha-dina or Wednesday, the eight tithi, called rath-ashtami, in the bright fortnight of the Magha month – The object of the inscription is to record construction of a temple of Rama (it should be taken as repair and not construction as the Rajiv-Lochan temple was already constructed prior of Jagapala’s time or this stone does not belong to this temple) and grant of the village Salmaliya for the purpose of the food offerings to the deity by Jagapala (later referred as Jagatsimha in line 10). After the customary obeisance to Narayana, the inscription traces the genealogy of the donor Jagapala from Thakkura Sahilla, the latter was the spotless ornament of the family of Rajamala and have come from the country of Vadahara (V V Mirashi suggests that it was probably situated in the country of Bhanjas whereas R B Hiralal identifies it with Badahara in Mirzapur district) . He made brave kings tremble in wars and brought the Vivarabhumi under his sway. Sahilla has a younger brother, Vasudeva, and three sons Bhayila, Desala and Svamin. They conquered the Bhattavila and Vihara countries. Jayadeva, elder son of Svamin, acquired the country of Dandora (V V Mirashi identifies it with former state of Sarguja which was once called Bais Dandor) containing 2100 villages, while the younger son, Devasimha, took Komo mandala (V V Mirashi identifies it with Pendra). Thakkuraini Udaya, who was the wife of one of the two sons of Svamin, was the mother of Jagapala. Next six lines detail about the accomplishments of Jagapala. The Mayurikas and Savantas were submitted to him. For his overlord, Jajalladeva, Jagapala conquered the Tamanala together with Ratha and Tera. During the reign of Ratnadeva II, he acquired the name of Jagatsimha by his heroic deeds in the Talahari country (V V Mirashi identifies it with southern part of Bilaspur) . But his exploits were even greater during the reign of Prithvideva II when he took the string fort of Saraharagadha (Kielhorn identifies it with Sarangarh) and Machaka-Sihava (R B Hiralal identifies it with Mechaka-Sihava south of Dhamtari) and conquered countries of Bhramaravadra (V V Mirashi identifies it with Bhramarakotya near Bastar), Kantara, Kusumabhoga (V V Mirashi identifies it with Kusmurra of Dhamtari), Kanda-dongara (V V Mirashi identifies it with former Bindra-Navagadh area where a range of hill goes by name Kanda) and Kakayara. He then established the town of Jagapalapura in the newly acquired territory. He had three brothers, Gajala, Jayatsimha and Devaraja. – composed by Thakkura Jasananda, son of Thakkura Jasodhara of Ayodhyapuriya family – engraved by artisan Ratnapala.

Pillar inscriptions – Descriptive List of Inscriptions in The Central Provinces and Berar – various pilgrim inscriptions are recorded on the pillars of this temple. Videshaditya, Purnnaditya, Vakaradhavala, Bhagavati, Ratnapurushottama, Manadevi, Salonatunga are the various names of pilgrims found in these inscriptions. However none of these names have any historic value.

Rajim Stone Inscription of Jagapaladeva - Kalachuri Year 896 (=1145 AD)

No. 88 ; Plate LXXI Rajim Stone Inscription of Jagapaladeva - Kalachuri Year 896 (=1145 AD)

Source - Corpus Inscriptionium Indicarium Vol IV Part 2 Inscriptions of the Kalachuri-Chedi Era, Vasudev Vishnu Mirashi, 1955, p.450-457

This inscription is incised on a stone slab let into the left wall of the mandapa of the temple of Râjïvalôchana at Rajim, a village 29 miles south-east of Raipur in the Mahasamund tahsil of the Raipur District. Rajim stands on the right bank of the Mahanadi at the confluence of the Pairi with that river and is a well-known place of pilgrimage in Chhattisgarh. The present record was first brought to notice in 1825 when Sir Richard Jenkins presented to the Asiatic Society of Bengal a copy of it, together with a translation prepared with the assistance of the Pandits, from which Prof H H. Wilson published a Dëvanàgari transcript and a kind of translation, in the Asiatic Researches, Vol. XV, page 512 ff.² It was subsequently referred to by Sir A Cunningham in his Archaeological Survey of India Reports, Vol VII, p 152 and Vol XVH, p. 18. It was finally edited, without any translation or lithograph, by Dr. Kielhorn in the Indian Antiquary, Vol XVH, pp 135 ff. I edit it here from the original stone which I examined in situ and from the estampages of it taken under my direction.

The record consists of 19 lines. .....The characters are Nagarï.... The language is Sanskrit. Except for the opening obeisance to Nârâyana, the description of Sâhilla, an ancestor of the donor, in LL. 1-2, that of a person named Muktatman, the owner of the temple, in L 15 and the particulars about the composer, the scribe and the date in LL. 17-19, the record is metrically composed There are, in all, twenty-six verses, all of which are numbered. The prasasti, as the inscription is called in L.18, was composed by the Thakkura Jasânanda, the son of the Thakkura Jasôdhara in the Ayôdhyàpurîya family and was written as well as engraved by the artisan Ratnapâla.....

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1. Dr Kielhorn's statement that it is on a wall of the temple of Râmachandra is somewhat misleading, for this temple is now different from that of Râjivalôchana. It must, however, be added that the present inscription speaks in L. 14 of a temple of Râma. Râma was, therefore, the name of the deity in the time of Jagapâla. An older record in the same temple speaks of it as dedicated to Vishnu. See below, p 451, n 1 .

2. Ind Ant, Vol XVII, p 135

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[p.451]: .....This plethora of mistakes makes it very difficult to interpret the record in several places and as Dr. Kielhorn has remarked, 'the difficulty is increased by the loose way in which the several sentences or portions of sentences are connected with each other and by the omission of important statements'¹ Dr Kielhorn has already drawn attention to the ambiguity about the relation of the Thakhânï Udayā, the mother of Jagapâla, to the brothers Jayadëva and Dëvasimha mentioned before. We may also mention that the holy person Muktâtman is abrupty introduced and as abruptly passed over in L 15 without any defînite statement as to how he was concerned in the present grant.

The object of the inscription is to record the construction of a temple of Râma² and the grant of the village Salmaliya (साल्मलीय) for the purpose of the naivêdya or offerings of food to the deity by Jagapâla (called Jagatsimha in line 10). It is specifically dated in the Kalachuri year 896 (expressed in decimal figures only) on Budha-dina or Wednesday, the eighth tithi, called rath-âshtamï, in the bright fortnight of the month Mâgha. This date regularly corresponds, for the expired³ Kalachuri year 896, to Wednesday, the 3rd January 1145 A.C. On that day the eighth titthi of the bright fortnight of Mâgha ended 10 h 45 in after mean sunrise⁴ It is, however, not clear why the tithi should have been called rath-âshtamï, for, it is the preceding tithi (viz , the seventh tîtthi of the bright fortnight of Mâgha), that is now called ratha-saptamï⁵ while the eighth tithi of the same fortnight is called Bhishm-àshtamï.

After the customary obeisance to Nârâyana (Vishnu), the inscription traces the genealogy of the donor Jagapâla from the Thakkura Sâhilla. The latter was the spotless ornament of the family of Râjamâla (राजमाल) and gave delight to the Panchahamsa (पञ्चहंस) family. He had acquired the panchamahâshanda. He had emigrated from the country of Vadahara (वडहर) and was furnished with a banner, the flag of which was adorned

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1. Ind Ant, Vol XVII, p 136

2. There is another much-defaced record on the same wall of the mandapa, incised in the proto-Nâgarî characters of about the beginning of the 8th century A C , from which we learn that a king of the Nala dynasty originally built the temple of Vishnu See Ep Ind, Vol XXVI, pp 49 ff. Jagapâla seems, there-fore, to have only repaired or rebuilt the temple.

3. At first Kielhorn took the year as current as he held the view that the Kalachuri era commenced in 249 A C (see Ind Ant , Vol XVII, p 21 5), but later on he corrected himself in his article on the era in the Festgruss an Roth, p 54, when he came to the conclusion that the era was started in 248 A C

4. According to Dr Kielhorn's calculations, the tithi ended 10 h 59 m after mean sunrise on that day (Ind Ant, Vol XVII, pp 136 and 216)

5. The tithi is so called in the Prince of Wales Muséum plates of Dadda III, dated K. 427 (No 121, below)

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[p.452]: with a silken cloth representing an umbrella (red) like an indragôpa insect over a golden jar.¹ He made brave kings tremble in a great war and brought the Vivarabhumi (विवरभूमि) under his sway.

This Sâhilla (साहिल्ल) is not known from other records. Râjamâla (राजमाल), in whose family he was born, may be identical with the king Râjamalla (राजमल्ल) who is described in a grant of the queen Tribhuvana-mahâdëvî of the Kara dynasty as an ornament of the southern regions. He was the father of the queen and had given his valuable support to re-establish the power of the Karas in a great crisis in their history after the death of their ruling prince who was perhaps his own son-in-law.² If the proposed identification is correct, Sâhilla seems to have emigrated from the eastern coast to seek his fortune in Chhattisgarh.

Vadahara, from which he emigrated, may be identical with the district of Vôdâ mentioned in the Anurigàm plates of Yashabhanjadêva.³ The Vivarabhûmi which Sâhilla conquered appears to be another name of Patala (पाताल) or the nether world. We know from the Navasâhasânkacharita of Padmagupta⁴ that Chhattisgarh was so designated by Sanskrit poets of the 11th century A C.

The inscription next states that Sâhilla had a younger brother named Vâsudêva and three sons Bhâyila (भायिल), Desala (देसल) and Svâmin (स्वामि). They conquered the Bhattavila (भट्टविल) and Viharâ (विहरा) countries. Jayadeva, the elder son of Svâmin, acquired (the country of) Dandora (दाण्डोरा) containing 2100 villages, while the younger son Dêvasimha took the Komo mandala. We are next told that the Thûkkurâjnï Udayà, who, as already observed, must have been the wife of one of the two last-named brothers, was the mother of Jagapâla.

The next six lines (7-12) describe the achievements of Jagapâla. The Mâyûrikas (मायूरिक) and Sâvantas (सावंत), dreadful enemies as they were, submitted to him. Of these the Mâyûrikas may refer to the contemporary rulers of the Bhanja dynasty while the Savantas have been identified by Rai Bahadur Hiralal with the aboriggial tribe of the Sâontas in the Bilaspur District⁵. For his lord Jâjalladëva, who is evidently the first prince of that name in the Ratanpur branch of the Kalachuri dynasty, Jagapâla conquered the Tamanala (तमनाल) country, together with Râtha (राठ) and Tëra (तेर).⁶ During the reign of Ratnadêva (II) he acquired the name of Jagatsimha (the Lion of the world) by his heroic deeds in the Talahâri country⁷. But his exploits were still greater durrig the reign of Prithvïdëva (II). He took the strong forts of Saraharâgadha (सरहरागढ़) and Machakâ-Sihavâ (मचका सिहवा) and conquered the countries of Bhramaravadra (भ्रमरवद्र), Kantara (कान्तार), Kusumabhoga (कुसुमभोग), Kândâ-dôngara (कांदाडोंगर) and Kakayara (काकयर).

He established the town of Jagapâlapura (जगपालपुर) in the newly acquired territory. He had three younger brothers, Gâjala (गाजल), Jayatsimha (जयत्सिम्ह) and Devarâja (देवराज),⁸ of whom the last one occupied a promment position during the reigns of the three princes mentioned above. With the help of these three brothers, Jagapala is said to have won the earth

As has been already observed by Cunningham and Kielhorn, Sâhilla seems to have come as a military adventurer to Chhattisgarh where we find his descendants settled down.

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1. This is what the words means as they stand. As the record is composed in a slipshod manner, it is not unlikely that the author intended to convey the sense of a golden kalasha on a led umbrella. Such a kalasha on the top of an umbrella is seen in South Indian temples

2. JBO. RS , Vol.II, p. 422

3. Ep Ind , Vol XVIII, pp 298-299. Hiralal, who identified Vadahara with Badahara in the Mirzapur District, thought that Sâhilla came from the north. He has not, however, been able to suggest any identification of Râjamâla.

4. Ind Ant , Vol LXII, p 104 ff

5. J C P PB , (second ed ), p 107

6. I am not certain about the names of these countries. They are not met with elsewhere, though R B Hiralal has conjectrually placed them to the north of the former Raigarh State

7. This was perhaps durrig the invasion of the country by Anantavarman Chôdaganga.

8. Dëvarâja also (api) was probably a brother of Jagapâla, though there is no explicit statement to that effect

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[p.453]: as feudatories or generals of the Kalachuri princes of Ratanpur whom they helped to extend their territories.

Of the localities mentioned in the present record,

Vadahara (वडहर) as shown above, was probably situated in the country under the rule of the Bhanjas. R B Hiralal, however, thought that Vadahara was identical with Badahara, south of Mirzapur, and Bhattavila (भट्टविल) with Baghelkhanda. But the ancestors of Jagapala seem to have come from the east, rather than from the north.

Dandora (दाण्डोर) may be identified with the former State of Sarguja which was once called Bâis Dândôr (बाईस डांडोर) as it included twenty-two zamindaris.

Kômô (कोमो) has been already shown to correspond to the Pendra Zamindari.

Talahari (तलहारी) was the name of the southern portion of the Bilaspur tahsil, including Mallâr and the surrounding territory.¹

Saraharagadha (सरहरागढ़) was shown by Dr Kielhorn to be the ancient name of Sârangarh (सारनगढ), formerly a feudatory state in Chhattisgarh.

Machakâ-Sihavâ (मचका सिहवा) is probably Mechakâ-Sihavâ south of Dhamtari, as suggested by R B Hiralal.

Bhramaravadra (भ्रमरवद्र) may be identical with the Bhramarakôtya mandala in the former Bastar State².

Kâkayara (काकयर) still retains its old name in the form Kanker, formerly a feudatory state in Chhattisgarh.

Kântâra (कान्तार) may be some forest tract not far from it.

Kusumabhoga (कुसुमभोग) is perhaps identical with Kusmurra in the Dhamtari tahsil, 18 m south by west of Rajim.

Kândâ-dôngara (कांदाडोंगर) may be the southern portion of the former Bindra-Navagadh Zamindarï, where a range of hills still goes by the name of Kândâ (कांदा). Finally,

Salmaliya (साल्मलीय), granted for the naivëdya of the deity, is said to be now deserted and in liew of it the village Rôhana (रोहन) situated not far from the ancient site of Salmali (साल्मली) was subsequently granted. It lies 10 miles south-east of Rajim in the Mahasamund tahsil and is still appropriated to the worship of Râjïvalôchana.

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1. See L. 6 of No 96, below

2. Ep. Ind , Vol IX, pp 179 ff. There is again a hill called Bhamragarh (भमरागढ़) in the former Ahiri Zamindarï of the Chāndā District, where there are some ancient remains.

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• 

  p.453

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  p.454

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  p.454

• 

  p.456

English Translation Rajim Stone Inscription of Jagapaladeva - Kalachuri Year 896 (=1145 AD) [p.456]

Ôm ' Adoration to Narayana (नारायण)! Hail ! (There was) the Thakkura (ठक्कुर), the illustrious Sahilla (साहिल्ल), the spotless forehead-mark of the family of the illustrious Râjamâla (राजमाल) , who gave delight to the Panchahamsa (पञ्चहंस) family, who had emigrated from the country of Vadahara (वडहर) ; who was delighted by the attainment of the panchamahàshabda , who was possessed of the distinguishing mark of a banner adorned with a silken cloth representing an îndragôpa-like⁵ royal umbrella over a golden jar⁶

(Verse 1) Who terrified valiant kings and became the lord of the Vivarabhûmi (विवरभूमि) which he acquired in a great battle.

(V. 2) He had a younger brother (named) Vâsudêva (वासुदेव) and had a son (named) Bhâyila (भायिल) and also Desala (देसल) who destroyed (his) enemies

(V. 3) The third (son) was named Svâmin (स्वामि) who exterminated (his) enemies. They conquered the Bhattavila (भट्टविल) country, inclusive of towns.

(V. 4) Again, (they) conquered, with their prowess and might of arms, the country called Vihara (विहरा), containing nine hundred and fifty-six hundred villages

(V. 5) The son of Svâmin (स्वामि), Jayadêva (जयपाल) by name, a great warrior, acquired Dandora (दाण्डोर) including twenty-one hundred villages.

(V. 6) Such was also his young-er son, the matchless Devasimha (देवसिह) who won the Kômô (कोमो) mandala (containing) seven hundred and fifty (villages)

(V. 7) (There was) the well-known and noble queen, the Thakkurâjnî Udayā (ठक्कुराज्ञी), who was devoted to truth and piety, was of a quiet nature and increased the joy of her family.

(V. 8) Their son was the strong-armed Jagapala (जगपाल) who made the Kshatriyas, who were (previously) ready for fighting, turn their faces away.

(V. 9) Through fear of him, the formidable foes, — the Mayurikas (मायूरिक) and the valiant Savantas (सावंत), — the lords of mandalas, completely submitted to him.

(V 10) Just as the Kshatriya Rama (राम), (the best) of the warriors destroyed the families (of the demons), even so did this (Jagapala) kill the forces of his enemies with multitudes of arrows.

(V. 11) Horsemen, elephants, men and horses' fled away from his presence even as elephants do before a lion.

(V. 12) With his nengillas (?), bow and shield, he (ie, Jagapâla) taking a sword in hand, like (the goddess) who leads warriors, killed in battle a multitude of enemies

(V. 13) In the interest of the kingdom of his lord, the illustrious Jajalladeva (I), (fought) Jagapala (जगपाल) who was to his foes what the scent-elephant is (to ordinary elephants), and who by his heroic deeds acquired the Tamanala (तमनाल) country together with Râtha (राठ) and Tera (तेर) (?)⁸

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1. Read महाकविकिकरेण

2. It would be better to read उत्कीर्ण्णापि

3. Kielhorn read [कु]लचुरि but the name is clearly as given here.

4. Read लिखितेति

5. This is a red insect seen in the beginning of the monsoon

6. Sec above, p 452, n 1

7. Perhaps nara-iājnah in the text is intended to signify 'the best of men '

8. See above p 454, n 28.

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[p.457]

(V. 14) During the reign of the king, the illustrious Ratnadëva (II), he had his body red like vermilion in the land of Talahâri (तलहारि). By his very valiant deeds he fulfilled his vow and indeed acquired the true name of Jagatsimha (जयत्सिम्ह) (the Lion of the world)

(V. 15) He made greater (exploits) during the reign of the long Prithvîdêva (II). He captured Saraharagadha (सरहरागढ़), the great fort (pre-eminent among all) inaccessible fortresses.

(V. 16) Jagapâla (जगपाल) is to his enemies as the scent-elephant is (to ordinary elephants), — (he) who again took the fort of Machakâ-Sihavâ (मचका सिहवा) and the country of Bhramaravadra (भ्रमरवद्र) and achieved prowess by his arm,

(V. 17) Who conquered with ease Kantara (कान्तार) (the forest-country), Kusumabhoga (कुसुमभोग), Kândâ-dôngara (कांदाडोंगर) and the country of Kâkayara (काकयर).

(V. 18) Bearing the splendour of Râma (रााम) in the absence of Râmadëva(?)¹ (he) established Jagapalapura (जगपालपुर) in the new country

(V. 19) Resembling the son of Kunti (ie., Yudhishthira) in religions merit in the Kali age, Jimûtavâhana (जीमूतवाहन) in (adherence to) truth, Râma in valour, and the son of the Sun (i e , Karna) in liberality,

(V. 20) Conversant with the duty of a Kshatriya, truthful, reverent to Brahmanas, god and fire, listening to (the recitations of) the Purânas, Agamas and Sâstras such as the Bhârata and others,

(V. 21) Reading all (works) such as the Râmâyana, (being the support of living beings, self-respecting, conferring gifts on Brâhmana families for their learning ;

(V. 22) Such is Jagapâla. He has caused this beautiful temple to be constructed for manifesting the splendour of Râma

(V. 23) He has granted a village named Salmaliya (साल्मलीय) to provide for offerings of food (to the enshrined deity). Those who will become kings (in the future) will always preserve (this gift)

(Line 15) The owner of this temple is the holy and illustrious Muktâtman (मुक्तात्मन), who is engaged in practicing self-control, vows, the study of the sacred texts and meditation

(V. 24) The younger brother of Jagapâla (is) Gajala (गाजल), a valiant archer and destroyer of the wicked, (who is) dreadful to the hosts of (his) foes

(V. 25) His younger brother, born after him, is Jayatsimha by name, a warrior and archer of the type of Arjuna, who has destroyed (his) foes

(V. 26) There is also another (brother) Devarâja (देवराज) by name, who has been prominent during the three reigns. With the help of these (three) adherents, Jagapâla has subdued the earth

(Line 17) Here ends the prasasti (eulogy) composed by the Thakkura, the illustrious Jasânanda (जसानंद), a devout worshipper of Mahesvara and Vishnu, who belongs to the family hailing from the city of Ayodhya, who has devoted himself to the service of Brâhmanas, gods, and (religions) teachers, who is a wise man possessed of devotion and who, (though) possessed of no (poetic) talent, is a servant of great poets

And this (eulogy) has been written and also incised by the artisan, the illustrious Ratnapala (रत्नपाल).

(L 18) Written on Wednesday on the (tithi called) rathâshtataî (रथाष्टमी) in the bright fortnight of the month Mâgha in the Kalachuri year 896

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1. I am not certain about the meaning of the first half of this verse

2. See above, p 452, n 8

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'Wiki editor Notes

• Dandor (Jat clan) = Dandora (दाण्डोर)/Bâis Dândôr/Bais Dandor (बाईस डांडोर) mentioned in verse -5 of Rajim Stone Inscription of Prithvideva II - Kalachuri Year 896 (=1145 AD).... (V. 5) The son of Svâmin (स्वामि), Jayadêva (जयपाल) by name, a great warrior, acquired Dandora (दाण्डोर) including twenty-one hundred villages. Dandora (दाण्डोर) may be identified with the former State of Sarguja which was once called Bâis Dândôr (बाईस डांडोर) as it included twenty-two zamindaris. (p,453)

• Kak (Jat clan) = Kakayara (काकयर) - Mentioned in Verse-17 of Rajim Stone Inscription of Prithvideva II - Kalachuri Year 896 (=1145 AD) ....(V. 17) Who (Jagapala) conquered with ease Kantara (कान्तार) (the forest-country), Kusumabhoga (कुसुमभोग), Kândâ-dôngara (कांदाडोंगर) and the country of Kakayara (काकयर)(p.457). ....Kâkayara (काकयर) still retains its old name in the form Kanker, formerly a feudatory state in Chhattisgarh. (p.453).

• Kamoka (Jat clan) = Komo. Komo village in Bodla tahsil of Kawardha (Kabirdham) district in Chhattisgarh. Komo mentioned in verse-6 of Rajim Stone Inscription of Prithvideva II - Kalachuri Year 896 (=1145 AD)....(V. 6) Such was also his (Jayadeva's) younger son, the matchless Devasimha (देवसिह) who won the Kômô (कोमो) mandala (containing) seven hundred and fifty (villages).

• Kanda (Jat clan) = Kandadongar is a village in Gariaband district of Chhattisgarh. Kândâ-dôngara (कांदाडोंगर) is mentioned in verse-17 of Rajim Stone Inscription of Prithvideva II - Kalachuri Year 896 (=1145 AD).... (V. 17) Who (Jagapala) conquered with ease Kantara (कान्तार) (the forest-country), Kusumabhoga (कुसुमभोग), Kândâ-dôngara (कांदाडोंगर) and the country of Kakayara (काकयर). (p.457)....Kândâ-dôngara (कांदाडोंगर) may be the southern portion of the former Bindra-Navagadh Zamindarï, where a range of hills still goes by the name of Kândâ (कांदा). (p.453).

• Kara (Jat clan) = Rajim Stone Inscription of Prithvideva II - Kalachuri Year 896 (=1145 AD) traces the genealogy of the donor Jagapâla from the Thakkura Sâhilla. This Sâhilla (साहिल्ल) is not known from other records. Râjamâla (राजमाल), in whose family he was born, may be identical with the king Râjamalla (राजमल्ल) who is described in a grant of the queen Tribhuvana-mahâdëvî of the Kara dynasty as an ornament of the southern regions. He was the father of the queen and had given his valuable support to re-establish the power of the Karas in a great crisis in their history after the death of their ruling prince who was perhaps his own son-in-law.² If the proposed identification is correct, Sâhilla seems to have emigrated from the eastern coast to seek his fortune in Chhattisgarh. (p.452)

• Kusma (Jat clan) = Kusmurra = Kosmarra = Kusumabhoga (कुसुमभोग). Kosmarra is a village in Kurud tahsil in Dhamtari district, Chhattisgarh. Kusumabhoga (कुसुमभोग) is mentioned in verse-17 of Rajim Stone Inscription of Prithvideva II - Kalachuri Year 896 (=1145 AD).... (V. 17) Who (Jagapala) conquered with ease Kantara (कान्तार) (the forest-country), Kusumabhoga (कुसुमभोग), Kândâ-dôngara (कांदाडोंगर) and the country of Kakayara (काकयर). (p.457)....Kusumabhoga (कुसुमभोग) is perhaps identical with Kusmurra in the Dhamtari tahsil, 18 m south by west of Rajim. (p.453).

• Mechu (Jat clan) = Mechka is a village in Nagri tahsil in Dhamtari district, Chhattisgarh. Machaka-Sihava (मचका सिहवा) is mentioned in verse-16 of Rajim Stone Inscription of Prithvideva II - Kalachuri Year 896 (=1145 AD)......(V. 16) Jagapâla (जगपाल) is to his enemies as the scent-elephant is (to ordinary elephants), — (he) who again took the fort of Machakâ-Sihavâ (मचका सिहवा) and the country of Bhramaravadra (भ्रमरवद्र) and achieved prowess by his arm,(p.457).....Machakâ-Sihavâ (मचका सिहवा) is probably Mechakâ-Sihavâ south of Dhamtari, as suggested by R B Hiralal. (p.453).

• Mor = Mayurika (मायूरिक). Mayurika (मायूरिक) is mentioned Verse-9 of Rajim Stone Inscription of Prithvideva II - Kalachuri Year 896 (=1145 AD)...... (V. 9) Through fear of him, the formidable foes, — the Mayurikas (मायूरिक) and the valiant Savantas (सावंत), — the lords of mandalas, completely submitted to him. (p.456)....The six lines (7-12) describe the achievements of Jagapâla. The Mâyûrikas (मायूरिक) and Sâvantas (सावंत), dreadful enemies as they were, submitted to him. Of these the Mâyûrikas may refer to the contemporary rulers of the Bhanja dynasty while the Savantas have been identified by Rai Bahadur Hiralal with the aboriggial tribe of the Sâontas in the Bilaspur District (J C P PB , second ed, p 107) (p.452)

• Nala (Jat clan) = The earliest history of the Gariaband district in Chhattisgarh is associated with Rajim. At the Rajiv Lochan temple, a 7th-century inscription records the king as Vilasatunga, most likely from the Nala dynasty.

• Rohan (Jat clan) = Rohina = Salmaliya (साल्मलीय). Rohina is a village in Basna tahsil of Mahasamund district in Chhattisgarh. Salmaliya(साल्मलीय) is mentioned in Verse-23 of Rajim Stone Inscription of Prithvideva II - Kalachuri Year 896 (=1145 AD).....Salmaliya (साल्मलीय), granted for the naivëdya of the deity, is said to be now deserted and in lieu of it the village Rôhana (रोहन) situated not far from the ancient site of Salmali (साल्मली) was subsequently granted. It lies 10 miles south-east of Rajim in the Mahasamund tahsil and is still appropriated to the worship of Râjïvalôchana. (p.453)....(V. 22) Such is Jagapâla. He has caused this beautiful temple to be constructed for manifesting the splendour of Râma . (V. 23) He has granted a village named Salmaliya (साल्मलीय) to provide for offerings of food (to the enshrined deity). Those who will become kings (in the future) will always preserve (this gift) (p.457)

• Sahovas (Jat clan) = Sihava is a village in Nagri tahsil in Dhamtari district, Chhattisgarh. Machaka-Sihava (मचका सिहवा) is mentioned in verse-16 of Rajim Stone Inscription of Prithvideva II - Kalachuri Year 896 (=1145 AD)......(V. 16) Jagapâla (जगपाल) is to his enemies as the scent-elephant is (to ordinary elephants), — (he) who again took the fort of Machakâ-Sihavâ (मचका सिहवा) and the country of Bhramaravadra (भ्रमरवद्र) and achieved prowess by his arm,(p.457).....Machakâ-Sihavâ (मचका सिहवा) is probably Mechakâ-Sihavâ south of Dhamtari, as suggested by R B Hiralal. (p.453).

• Saran (Jat clan)= Sarangarh = Saraharagadha (सरहरागढ़) mentioned in Verse-15 of Rajim Stone Inscription of Prithvideva II - Kalachuri Year 896 (=1145 AD).... (V. 15) He made greater (exploits) during the reign of the long Prithvîdêva (II). He captured Saraharagadha (सरहरागढ़), the great fort (preeminent among all) inaccessible fortresses (p.457).....Saraharagadha (सरहरागढ़) was shown by Dr Kielhorn to be the ancient name of Sârangarh (सारनगढ), formerly a feudatory state in Chhattisgarh. (p.453).

• Sahi (Jat clan)= Sahilla (साहिल्ल). Mentioned in Rajim Stone Inscription of Prithvideva II - Kalachuri Year 896 (=1145 AD).

• Sawant (Jat clan) = Savanta (सावंत). Savanta (सावंत) is mentioned Verse-9 of Rajim Stone Inscription of Prithvideva II - Kalachuri Year 896 (=1145 AD)...... (V. 9) Through fear of him, the formidable foes, — the Mayurikas (मायूरिक) and the valiant Savantas (सावंत), — the lords of mandalas, completely submitted to him. (p.456)....The six lines (7-12) describe the achievements of Jagapâla. The Mâyûrikas (मायूरिक) and Sâvantas (सावंत), dreadful enemies as they were, submitted to him. Of these the Mâyûrikas may refer to the contemporary rulers of the Bhanja dynasty while the Savantas have been identified by Rai Bahadur Hiralal with the aboriggial tribe of the Sâontas in the Bilaspur District (J C P PB , second ed, p 107) (p.452)

• Talhan (Jat clan) = Talahari (तलहारी) mentioned in Verse-14 of Rajim Stone Inscription of Prithvideva II - Kalachuri Year 896 (=1145 AD) .... (V. 14) During the reign of the king, the illustrious Ratnadëva (II), he had his body red like vermilion in the land of Talahâri (तलहारि). By his very valiant deeds he fulfilled his vow and indeed acquired the true name of Jagatsimha (जयत्सिम्ह) (the Lion of the world) (p.457)....Talahari (तलहारी) was the name of the southern portion of the Bilaspur tahsil, including Mallâr and the surrounding territory.(p.453).

Rajmala

Rajmala is a chronicle of the Kings of Tripura, written in Kokborok verse in the 15th century under Dharma Manikya I.

Rajmala gives an account of the mythological origin of the kings of Tripura, tracing the genealogy of the ruling king to the Lunar Dynasty as the 149th king since Chandra (the Moon, treated as the founder of the dynasty). It also states that the ancient name of Tripura was 'Twipra Kingdom', after the brother of Puru who was banished to the Eastern provinces by his father Yayati.

Further reading

• Cunningham, Alexander (1872). Report of a Tour in Bundelkhand and Malwa and in the Central Provinces (Vol VII). Archaeological Survey of India. New Delhi.
• Cunningham, Alexander (1881). Report on Tours in the Central Provinces and Lower Gangetic Doab in 1880-81 (Vol XVII). Archaeological Survey of India. New Delhi.
• Lal, Hira (1916). Descriptive List of Inscriptions in The Central Provinces and Berar. Government Press. Nagpur.
• Mirashi, V V (1955). Corpus Inscriptionum Indicarum Vol IV Part 2. Archaeological Survey of India. New Delhi.
• Sampath, M D (2001). Epigraphs of Madhya Pradesh. Archaeological Survey of India. New Delhi.

References

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