|Author: Laxman Burdak IFS (R)|
- 1 Variants
- 2 Origin
- 3 Location
- 4 History
- 5 नाडलई
- 6 VII Nadlai Stone Inscription of Rayapala S.V. 1189 (1133 AD)
- 7 VIII Nadlai Stone Inscription of Rayapala S.V. 1195 (1138 AD)
- 8 X Nadlai Stone Inscription of Rayapala V.S. 1200 (1143 AD)
- 9 XI Nadlai Stone Inscription of Rayapaladeva V.S. 1202 (1145 AD)
- 10 XIV Nadlai Stone Inscription of Kalhana V.S. 1228 (1172 AD)
- 11 XXV Nadlai Stone Inscription of Ranaviradeva S.V. 1443 (1386 AD)
- 12 Nadlai Inscription of 1629 AD
- 13 Notable persons
- 14 External links
- 15 References
There is one ancient Jaina Temple here. Nadlai bears an Inscription of v.s. 1686 (=1629 AD) . This tells us that the temple was originally built by Samprati Maurya, grandson of Ashoka Maurya. Samprati has been mentioned as Jaina Ashoka as per Jaina traditions.  The Nadlai Inscription of v.s. 1686 (=1629 AD) mentions him as Jnyataraja (ज्ञातराज श्री सम्प्रति निर्म्मापित श्री जेरपाल पर्वतस्य). Gyata is considered to be the original word from which developed Jata (जाट). Hence it is important from study and research point of view of Jat history.
विजयेन्द्र कुमार माथुर ने लेख किया है ...नाडलई जोधपुर ज़िला, राजस्थान का एक ऐतिहासिक स्थान है। एक प्राचीन जैन मंदिर के लिए यह स्थान मुख्य रूप से उल्लेखनीय है। यहाँ के मंदिर पर विक्रम संवत 1686 (=1629 ई.) का एक अभिलेख अंकित है, जिससे ज्ञात होता है कि इस मंदिर का निर्माण मूलत: मौर्य सम्राट अशोक के पौत्र सम्प्रति द्वारा करवाया गया था। संप्रति को जैन परम्परा में 'जैन अशोक' कहा गया है।
VII Nadlai Stone Inscription of Rayapala S.V. 1189 (1133 AD)
|Nadlai Stone Inscription of Rayapala S.V. 1189 (1133 AD)|
This inscription was found in a Jaina temple at Nadlai, 8 miles to the north-west of Desuri, the principal town of the district of the same name, Godvad Division. The temple is now dedicated to Adinatha, but there can be no doubt, as will be seen from other inscriptions, that it was originally dedicated to Mahavira. The inscription in question is engraved on a lintel standing on two pillars in the sabha-mandapa. The lines of the inscription run parallel to one another but not to the edges of the lintel, and the tops of some of the concluding letters in the first line have been cut off, necessarily being outside the upper edge of the lintel. This points to the conclusion that the sabha-mandapa was rebuilt some time after the date of the inscription, and that the lintel on which it is incised is no longer preserved in its original form. The record contains 6 lines of writing. The surface of the stone does not appear to have been dressed before engraving the inscription, and the letters also do not seem to have been carefully incised. The characters are Nagari. Of these y is written as if it were p, as is often seen in Sanskrit manuscripts. Next, the form of the letter 4 in Naduladdgika, L.2, is worthy of note and is exactly like that noted in No. III. The language is Sanskrit, and the whole of the inscription is in prose, excepting a verse at the end, which, however, offends against the metre. In respect of orthography, it deserves to be noticed first that there is but one b in the inscription and it is denoted by the sign for v, in vrahama(hma), L.5, and secondly, that the final consonant is represented by the addition, of the suffix u as, e.g. yad by yadu in L.5. The same orthographic peculiarity I have noticed in the later copper-plate inscriptions of the Guhilot princes, which are found in Godvad. As regards lexicography, the words pala, and palika employed in L.3 doubtless denote some kind of liquid measure. Details of it have been, set forth in Beruni, Indica, Vol. I. p. 164. Attention may also be drawn to the abbreviated forms herein employed, bham, L.3, and ra and vi, L.4. bham , of coarse, stands for bhamdari, the name of a well-known subdivision of the Osvals, and ra for rauta which is supposed to be a corruption of rajaputra, and is the same as the modern Ravat, one of the designations borne by Rajput jagirdars. I do not know the full form of vi. In L.3 is used the word ghanaka, which corresponds to ghani and signifies an oil-mill. It is frequently met with in inscriptions. The inscription is dated the 5th of the bright half of Magha in the [Vikrama] year 1189, and speaks of a grant made by Rudrapala and Amritapala, sons of the Maharajadhiraja Rayapala of the Chahamana dynasty, in conjunction with their queen-mother Manaladevi. The gift was of two palikas out of those due to the royal family from each oil-machine (ghanaka) and was made for the (Jaina) saints in and outside Naduladagika (Nadlai). The witnesses to this religious benefaction were the villagers (graminaka) Ttimata, a Rauta, Siriya a vi, Posari a bania, and Lakshmana, headed by Nagasiva, a bhandari. They apparently formed the pamcha of the village.
VIII Nadlai Stone Inscription of Rayapala S.V. 1195 (1138 AD)
|Nadlai Stone Inscription of Rayapala S.V. 1195 (1138 AD)|
This inscription also was found at Nadlai, but in the temple of Neminatha, locally known as Jādvāji, situated on a small hill to the south-east of the village. It is engraved on a pillar, and is, on the whole, well preserved. It consists of 26 lines of writing. The characters are Nagari. The language is Sanskrit, As regards orthography, the only point that calls for notice is the use of matu for mat(a) in matulattah, L.22. Of unknown or rare words bhoktari, L.9, Sheka, L. 11, and ābhāvya, L.12, may be noticed. For the first I can suggest no meaning. Seka is perhaps the same as the Sanskrit sikya meaning " a kind of loop or swing made of rope and suspended from either end of a pole or yoke to receive a load (also applied to the load so carried). The word abhavya has, in my opinion, the sense of " income, proceeds," and occurs in no less than three different compounds in a Mangrol inscription of V.E. 1202. It is also employed as a component of another compound in Bhinmal inscriptions Nos. XII and XV. Perhaps another word may also be noticed, vis. rāuta, which occurs in LL. 8 and 21. It is evidently a corruption of Rajaputra and is the same aa Rajput, but is here nsed to denote apparently a jagirdar. The inscription opens with obeisance to the Omniscient, who is here Neminatha. It then gives the date, m. Tuesday, the 16th of the dark half of Asvina in the [Vikrama] year 1195, and refers to the rule of the Maharajadhiraja Rayapaladeva over Naduladagika (Nadlai). It then states that for lamp, incense, offering, flowers, worship and so forth of Sri-Neminatha, the thakura, Rajadeva, son of the rauta Udharana of the Guhila family, granted for his spiritual merit one-twentieth part of the income (abhavya) derived from the loads on bullocks going on their way or coming to Nadlai. Then a request is made to future rulers for the preservation of the grant ; and Pamsila is given as the name of the individual who wrote the record. Then comes the sign-mannal of Rajadeva, who is here called a rāuta, which is followed by the name of the witness Gugi, son of the astrologer Dudupa. The last three lines are not intelligible to me.
- Naduladagika (नङलडागिक) = Modern Nadlai is a village in Desuri Tahsil of Pali district in Rajasthan.
- Rao (राउ) = A title and Gotra of Jats
- Sheka (शेक) = ? Meaning not explained. We find a Gotra Shekwal of wife of Rao Burdakdeo (1000 AD) in the history of Burdaks.
X Nadlai Stone Inscription of Rayapala V.S. 1200 (1143 AD)
|Nadlai Stone Inscription of Rayapala V.S. 1200 (1143 AD)|
This inscription was found in the temple of Adinatha at Nadlai, and is engraved on a lintel just opposite to that on which No. VII is inched. It contains 5 lines of writing. The letters were filled with plaster when I first saw the inscription. The plaster had afterwards to be scraped of for enabling us to read the inscription. The characters are Nagari. The language is Sanskrit, and the record is in prose excepting the verse at the end, the last pada of which sets the metre at naught. As regards orthography, the only points that call for notice are (1) the use of Jatu for yad and (2) the use of the dental for the palatal sibilant. In line 3 occur the curious words vala and pli, of which the first appears to be incorrectly used for pala and the second apparently an abbreviated form of palika. In line 2 the word paila is used, which seems to signify a certain kind of weight. The same word occurs in the same sense in No. XL. In the Sunak grant of the Chaulukya king Karnadeva has also used this term. Local inquiries in Godvad have given me the following table :
- 4 paila = 1 payali. 5 payali =1 mana . 4 mana = 1 sei, 4 sei = 1 man
Another word that may be noted is vimsopaka, which not infrequently occurs in other inscriptions also. It is doubtless a coin, which is equivalent in value to 1/20 of the rupee that was then current. The inscription opens with the date, vis, Thursday, the 5th of the bright half of Jeshta ( Jyaishtha) in the [Vikrama] year 1200, when the Maharajadhiraja Sri-Rayapaladeva was reigning. It then records that the rauta Rajadeva, who had come on the occasion of the rathayatra, i.e. the car festival, made, for the sake of his mother, in the presence of the bankers (mahajanas), villagers and the people of the province, a religions benefaction consisting of one vimsopaka coin from the value of pailas accruing to him and two palikas from the palas of oil due to him from every ghanaka or oil mill.
XI Nadlai Stone Inscription of Rayapaladeva V.S. 1202 (1145 AD)
|Nadlai Stone Inscription of Rayapaladeva V.S. 1202 (1145 AD)|
The inscription is engraved on the same lintel as No. X. It contains 5 lines of writing. The characters are Nagari. The language is Sanskrit, and, excepting the usual imprecatory verse at the end, the whole of the record is in prose. As regards orthography, the only points that call for notice are that a consonant following r is doubled, and that in L.5 Jatu is used instead of yat. Of rare and unusual words herein employed and not previously noticed, desi occurs in L. 3, and kiradaud and gada in L. 4. The last is used in the sense of "cart," and kiradaua is, I am told, the same as kiradua or kirana employed to denote substances, such as gum, dry ginger, black pepper, coriander, and so forth. The meaning of the word desi is not quite certain. It seems tempting to take it in the sense of a guild, in which it occurs in the Peheva inscription of the imperial Pratihara Bhojadeva I. (above, Vol. I, p. 187, L. 8) and the Harsha inscription of the Chahamana Vigraharaja (above, Vol. II. p. 124, L. 38). And this meaning suits here excellently. The same word occurs in another inscription found in the same temple as this, and apparently in the same sense. Another expression that requires to be noted is la(la)ga-mana the meaning of which seems to be " the measure or proportion (mana) of cess (laga)." The inscription opens with the date, viz. Friday, the 5th of the dark half of Asoja (Asvina) in the [Vikrama] year 1202, when Rayapaladeva was the Maharajadhiraja and the rauta Rajadeva was the thakura of Naduladagika (Nadlai). The object of the inscription is to record that the Vanajarakas (Vanjaras) of Abhinavapuri, Badari and Nadlai having assembled together into a guild (desi), Rajadeva granted, for the sake of the pious and the ascetics in the temple of Mahavira, rupees two for each twenty pailas loaded on bullocks and rupee one for each cart filled with commodities, coming under the class of kiranas. Badari is probably Borli, 8 miles north of Nadlai. Abhinavapuri (?) is unknown to me.
Notes by Wiki editor:
- Badari (बदरी) = Garhbor in Kumbhalgarh tahsil in Rajsamand district in Rajasthan, has been identified with Badari (बदरी), See - Garhbor Inscription of 1444 AD.
- Abhinavapuri (अभिनवपुरी) = (?)
XIV Nadlai Stone Inscription of Kalhana V.S. 1228 (1172 AD)
|Nadlai Stone Inscription of Kalhana V.S. 1228 (1172 AD)|
This Inscription was found near the temple of Mahadeva, about one mile south-west of Nadlai. The shrine of it is really a natural cave, and this is the reason why it is also is written bhamyara ka mandir i.e. subterranean temple. It originally had a sabha-mandapa which is now destroyed. It contains 3 lines of writing. It is partly in Sanskrit and partly in vernacular language. Here svasti is twice used as svasti Sonana and svasti Nadule. As regards Orthography 1. it uses kunvara for kumara in L.1 and 2. itaka for ishtaka and date 1228 in L.1 is written half in ciphers and lalf in letters. With reference to rare or unusual words, the following may be noticed : (1) akshasama, (2) Lapaniya, (3) dama and (4) chakutapana, the meaning of none of which is known to me.
The inscription opens with the date viz. Monday the 13th of margashirsha in the [Vikrama] year 1228, during the victorious reign of the Chaulukya sovereign Kumarapala', when Kelhana was raler of Nadulya, and Rana Lakhamana of Voripadyaka, and Anasiha was the thakura of Sonana. It then states that the mandapa, akshasama, and dama of the temple Bhivadeshwara ware constructed by Pahini, sou of the sutradhara Mahadua and his wife Jasadevi. They conaisted of stones and bricks, and their construction cost 330 drammas. He was helped in this religious work by the sutradhara Mahidara and Imdaraka.
Notes by Wiki editor -
- Nadulya (नाडूले) = Nadol
- Sonana (सोनाणा) - Sonana in Desuri site of Khetlaji temple
- Voripadyaka (वोरिपद्यक) - Borli or Garhbor also called Badari in Kumbhalgarh tahsil in Rajsamand district in Rajasthan.
|Nadlai Stone Inscription of Ranaviradeva S.V. 1443 (1386 AD)|
This inscription was found at Nadlai, and is, like No. VIII., engraved on a pillar in the temple of Neminatha called Jadvaji, situated on a hillock to the south-east of the village. It contains 16 lines of writing. Tho characters are Nagari. The language is Sanskrit, and the whole of the inscription is in prose. It is worthy of note that each line begins with two vertical strokes. In respect of orthography, it is sufficient to note that consonants following r are, as a rule, doubled, and that the final d is twice represented as if it were da, Srimada, L.7, for Srimad and jagada, L. 5. for jagad. The record commences by specifying the date, which is Friday, the 14th of the dark half of Karttika in the [Vikrama] year 1443 elapsed. It speaks of the Raja Ranaviradeva, son of the Maharajadhiraja Vanavira of the Chahamana lineage as then reigning. It then records the rebuilding of the structure (prasada,) of Sri-Nemisvara, the ornament of the Yadu race, by Vinayachamdrasuri, the occupant of the paṭṭa or pontifical seat (i.e. the successor) of Dharmachamdrasuri. The latter, we are told, belonged to the line of Manatungasuri, the sun in the sky of the Brihadgachchha.
Notes: Patta (पट्ट) = A royal seat or A royal grant engraved on a copper plate
Nadlai Inscription of 1629 AD
|Nadlai Inscription of 1629 AD|
नाडलाई शिलालेख १६२९ ई.
डॉ. गोपीनाथ  लिखते हैं कि यह शिलालेख आदिनाथ मंदिर की मूर्ति पर ६ पंक्तियों का है. इसका समय वि.सं. १६८६ वैशाख शुक्ला ८ शनिवार है और महाराणा जगतसिंह के काल का है. इस लेख में तपागच्छ के आचार्य हरिविजय, विजयसेन और विजयदेव सूरि का उल्लेख है.
लेख का मूल साथ के बाक्स में है.
- Encyclopaedia of Jainism, Volume-1 By Indo-European Jain Research Foundation p.5530
- Aitihasik Sthanavali by Vijayendra Kumar Mathur, p.491
- Aitihasik Sthanavali by Vijayendra Kumar Mathur, p.491
- Epigraphia Indica Vol. XI (1911-12): A S I, Edited by E. Hultzsoh, Ph.D.,pp.33-34
- Epigraphia Indica Vol. XI (1911-12): A S I, Edited by E. Hultzsoh, Ph.D.p.37
- Epigraphia Indica Vol. XI (1911-12): A S I, Edited by E. Hultzsoh, Ph.D. pp.41-42
- Epigraphia Indica Vol. XI (1911-12): A S I, Edited by E. Hultzsoh, Ph.D. p.42
- Epigraphia Indica Vol. XI (1911-12): A S I, Edited by E. Hultzsoh, Ph.D. pp.47-48
- Epigraphia Indica Vol. XI (1911-12): A S I, Edited by E. Hultzsoh, Ph.D. pp.63-64
- डॉ गोपीनाथ शर्मा: 'राजस्थान के इतिहास के स्त्रोत', 1983, पृ.180
- डॉ. गोपीनाथ शर्मा: राजस्थान के इतिहास के स्त्रोत, 1983, पृ. 180
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