Ratanpur

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Author: Laxman Burdak IFS (R)

Ratanpur on Map of Bilaspur district
Ratanpur Fort

Ratanpur (रतनपुर) is an ancient historical village in Ratanpur tahsil of Bilaspur district in Chhattisgarh.

Variants

Location

Ratanpur is in east of Kota town, situated about 25 km from Bilaspur on the Katghora Road.

Origin of name

Ratanpur derived its name after it was colonized by King Ratandev I. It is site of The Ratanpur fort built in Ratanpur, which is looked after by the Archaeological Survey of India.

Ratanpur in epics

Ratanpur city has been mentioned in Ashwamedha Parva of Mahabharat, links with Ramayana and has also been mentioned in Satyanarayan Katha.

There are many mythological stories connected to Ratanpur –

a) Kapardidev, husband of Ravana’s sister Surpanakha was ruling from this place in Treta Yuga. He kidnapped devi Parvati and consequently was killed by lord Shiva. Surpanakha wept so much on her husband’s bereavement that tears rolling from her kajal decorated eyes formed a pond of dark coloured water. This pond is known as Kajal Talab of Ratanpur.

b) This place is considered birth place of Kaushalya, mother of Lord Rama.

c) During Mahabharata period King Mordhwaj was ruler of Ratanpur. His son prince Tamradhwaj stopped the horse of Ashwamedha Yajya of Pandava King Yudhisthira and defeated great warrior Arjuna in following battle.

d) Mythology also has it that the shoulder of Lord Shiva’s consort Sati fell at Ratanpur making it one of the Shaktipeeths.

History

Ratanpur Fort

For some period in Fifth-Sixth Century A.D., Nala kings dominated this area followed by Kalchuri Kings of Tumman who had Ratanpur as their capital.

Ratanpur, originally known as Ratnapura, was the capital of Kalachuris of Ratnapura, who were a branch of the Kalachuris of Tripuri. According to the 1114 CE Ratanpur inscription of the local king Jajjaladeva I, his ancestor Kalingaraja conquered Dakshina Kosala region, and made Tummana (modern Tuman) his capital. Kalingaraja's grandson Ratnaraja established Ratnapura (modern Ratanpur).[1]

In 1407, the Kingdom of Ratanpur was divided into two parts, with its junior branch ruling from Raipur.[2] It continued as the capital of Haihaiyavansi Kingdom until the 18th century, when it ruled large areas of Chhattisgarh, until the area passed to the control of the Bhosle and later the British.[2]

British India controlled Ratanpur from Bilaspur which was part of The Central Provinces. The Central Provinces covered part of Chhattisgarh and Maharashtra states and its capital was Nagpur. It became the Central Provinces and Berar in 1903.

After independence of India, Ratanpur became part of Madhya Pradesh with Bhopal as its capital. On formation of Chhattisgarh state the capital city of Chhattisgarh shifted to Raipur.


Ratanpur was once an important seat of power. Kalchuri Kings commanded Dakshin Koshala, area covering major part of Chhattisgarh state today, from Ratanpur. Thus Ratanpur was historic capital of Chhattisgarh and as such it has an important place in history and culture of Chhattisgarh state. In fact, even before Kalachuri Kings started ruling from Ratanpur, it has its own importance of being a city having its existence in all four yuga. It was known as Manipur in Stya Yuga and Dwapar Yuga, as Heerapur in Treta Yuga, as Ratnapur in early Kaliyuga and as Ratanpur in modern times.

Major role of Ratanpur in history started with Kalachuris. Kalachuris were one of the most prominent Kshatriyas of Medieval India. They ruled in various parts of India between 7th century to 18th Century. They had many branches. Most prominent ones are known as

Near 1000 AD prince Kalingaraja of Tripuri branch established his capital at Tamman and thus founded Ratanpur dynasty of Kalachuris. This branch of Kalachuris also called themselves Haihaiyas. Around 1050 AD King Ratandev shifted capital of Kalachuri kingdom from Tumman to Ratanpur. Various Kings of this dynasty ruled over Dakshin-Koshala (the area now known as Chhattisgarh) for over 700 years from Ratanpur.

Archaeological Survey of India, Report

Source - Archaeological Survey of India, Report of a Tour in Bundelkhand and Malwa, 1871-72 and in the Central Provinces, 1873-74 by J D Beglar, Assistant Archaeological Survey, Vol. VII, Calcutta, 1878, p.214-216

Ratanpur or Ratnapur is now a decayed city, full of dirty pools, marshes and decaying vegetation of all sorts, and must be very unhealthy : the remains here are few, and date mostly to recent times ; the earliest remains here consist of the ruins of one or more temples whose pillars and sculpture have been utilized in the adornment of the gates and posterns of the fort, and of the buildings in the palace known as Badal Mahal ; the sculptures are of the Khajuraha type, and in two kinds of stone, one a reddish sand-stone, and one a dark variety ; the door-frame of a temple, richly carved, does duty as a postern in the fort walls ; within the fort, a colonnade abutting against the interior


[p.215]: face of the fort wall is composed entirely of ancient pillars, and the hack wall is encrusted with ancient sculpture ; all these are of the style of the Khajuraha sculptures, and there is no want of indecency among them. Within the fort, was discovered an inscription, now partially broken, at the right-hand edges, but still tolerably entire and in good preservation; the stone lies exposed to the weather in the compound of the police station ! It is dated Samvat 1207, and opens with an invocation to Shiva. I infer, therefore, that the temples which furnished materials for adorning the present fort walls, &c., dated to about the middle of the 12th century, A. D., thus agreeing with the presumed date of the ruins at Kotgarh and Janjgir; but as Ratna Deva who, is, supposed on good grounds, to have founded Ratnapura, certainly lived prior to the end of the 10th century, it is possible that some of the remains belong to his period. What particular fragments of the sculpture belong to his time is, however, now not possible to tell, nor is it of any importance ; this much is certain, that no structures of his period or even of the period of the later temple-building Rajas in the middle of the 12th century exist now at Ratnapur ; archaeologically, apart from the inscription and the fragments of sculpture that still exist, Ratnapur is of no interest.

The great inscription, dated 919, which was at Bilaspur when I saw it, and is now probably at Nagpur, may have been found here, but I could get no information regarding its having been sent from here to Bilaspur. Dhangaon, however, is said to have yielded inscriptions which were brought here and subsequently sent off to Bilaspur.

The existing temples are entirely modern. I mention the principal ones :


First, the temple on the hill : this is a white-washed structure, avowedly modern, and of the style of the temples at Rayapura ; it may be occupying an ancient site, and is possibly built of ancient materials ; the materials, however, are quite plain, and there is nothing to show they are ancient ; in the temple are two inscriptions, one scratched on the doorstep in two lines, and one on a pillar, of five lines in modern characters. In the temple is a statue of Bimbaji Bhonsla, to whom the temple is ascribed.

There are some minor temples and ruins of modern temples on the bill .

In the city, the oldest temple is that known as the Mahamai temple ; this is also modern, and built in the style of


[p.216]: the modern temples ; here are two inscriptions, from one of which I infer the temple to belong to about the time of Bahirsahi Deva, whose probable period of reign the Gazetteer gives as from 1506 to 1536, A.D. ; the other and larger one opens with a Saivic invocation, and is dated Samvat 1552.

Close to the Mahamai temple is the Kanthi Dewal, with an inscription which is in modern characters, and opens with an invocation to Siva. There are numberless other temples in various stages of decay : all modern, all very dirty, and all devoid of interest and unworthy of visit ; dirty tanks, one or two lined with masonry and stone revetments, are scattered everywhere, full of foul-smelling greenish water and weeds ; near the Mahamai temples are a few fragments which appear Jaina ; of these, a large seated figure has the snake symbol. In the city I saw two fine small statues, which may have been Saivic or Vaishnavc : probably the latter.

Ratnapur is said anciently to have been known as Manipur, and Manikpur, and to have been the scene of some of the stories related in the Mahabharata : it need not be added that this is an assertion utterly devoid of foundation. There is not the least evidence that Ratnapur as a city was even in existence before the end of the 9th century or before Ratna Deva ; the place is said to have contained 1,400 tanks, and this tradition may be correct, as the so-called tanks are some of them merely duck ponds; the inhabitants are severely afflicted with goitre and swellings in various parts of the body, and it is rare indeed to see a permanent resident of the place with a healthy look ; all are sickly, and the town wears a look of decay and squalid wretchedness unrivalled in the district, and only parallelled by Wyragarh in the Chanda district.

रतनपुर

विजयेन्द्र कुमार माथुर [3] ने लेख किया है ...1. रतनपुर (AS, p.776) = रत्नपुर : रतनपुर बिलासपुर से 10 मील दूर, छत्तीसगढ़ के हैहय नरेशों की प्राचीन राजधानी है। 11वीं शती ई. के प्रारंभिक काल से ही प्राचीन चेदि राज्य के दो भाग हो गये थे- 'पश्चिमी चेदि', जिसकी राजधानी त्रिपुरी में थी और 'पूर्वी चेदि' या 'महाकोसल', जिसकी राजधानी रत्नपुर थी। कहा जाता है कि रत्नपुर में पौराणिक राजा मयूरध्वज की राजधानी थी। छत्तीसगढ़ के प्राचीन राजाओं का बनवाया हुआ एक दुर्ग भी यहां स्थित है। रत्नपुर में अनेक प्राचीन मंदिरों के अवशेष हैं। मंदिरों की संख्या के कारण स्थानीय रूप से इस स्थान को छोटी काशी भी कहा जाता है। यह स्थान दुल्हरा नदी के तट पर है।

2. रतनपुर (AS, p.776) = रत्नपुरी (जिला फैजाबाद, उत्तर प्रदेश). सोहावल स्टेशन से 1 मील पर स्थित इस ग्राम को जैन तीर्थंकर धर्मनाथ का स्थान माना जाता है (देखें रत्नवाहपुर)

रतनपुर परिचय

रतनपुर: छत्तीसगढ़ राज्य के बिलासपुर ज़िले में स्थित एक ग्राम और नगर पंचायत है। यह बिलासपुर शहर से 25 किलोमीटर की दूरी पर स्थित है। रतनपुर विभिन्न राजवंशों के शासकों द्वारा लाये गए विशाल ऐतिहासिक बदलावों का साक्षी रहा है। यहाँ प्रवेश करते ही हैहय राजवंश के बाबा भैरवनाथ क्षेत्रपाल सिंह की एक नौ फुट लंबी मूर्ति देखने को मिलती है। मंदिरों की संख्या के कारण स्थानीय रूप से इस स्थान को छोटी काशी भी कहा जाता है। यह स्थान दुल्हरा नदी के तट पर है।

इतिहास: रतनपुर और रायपुर राज्य क्रमशः शिवनाथ नदी के उत्तर तथा दक्षिण में स्थित थे। प्रत्येक राज्य में स्पष्ट और निश्चित रूप से अठारह-अठारह ही गढ़ होते थे। गढ़ों की संख्या अठारह ही क्यों रखी गई थी, इसका निश्चित पता तो नहीं है, किन्तु रतनपुर से सन 1114 ई. के प्राप्त एक उल्लेख के अनुसार चेदि के हैहय वंशी राजा कोकल्लदेव के अठारह पुत्र थे और उन्होंने अपने राज्य को अठारह हिस्सों में बाँट कर अपने पुत्रों को दिया था। सम्भवतः उसी वंश परंपरा की स्मृति बनाये रखने के लिये राज्य को अठारह गढ़ों में बाँटा जाता था। प्रत्येक गढ़ में सात ताल्लुके और प्रत्येक ताल्लुके में कम से कम बारह ग्राम होते थे। इस प्रकार प्रत्येक गढ़ में कम से कम चौरासी ग्राम होना अनिवार्य था। ताल्लुके में ग्रामों की संख्या चौरासी से अधिक तो हो सकती थी, किन्तु चौरासी से कम कदापि नहीं हो सकती थी। चूँकि राज्य सूर्यवंशियों का था, अतः सूर्य की सात किरणों तथा बारह राशियों को ध्यान में रखकर ताल्लुकों और गाँवों की संख्या क्रमशः सात और कम से कम बारह रखी गईं थी। इस प्रकार सर्वत्र सूर्य देवता का प्रताप झलकता था।

महामाया मंदिर: रतनपुर में 'महामाया मंदिर' बहुत प्रसिद्ध है और राज्य भर से पर्यटकों को आकर्षित करता है। कलचुरियों के राजा रतनसेन ने इस मंदिर का निर्माण करवाया था। यहाँ पर तालाब व उसके तट पर स्थित कुछ प्राचीन मंदिर भी हैं। भक्त श्रद्धालु मंदिर में प्रार्थना करने एवं आशीर्वाद मांगने यहां आते हैं। 'बुद्ध महादेव', 'रत्‍नेश्वर महादेव मंदिर' और 'लक्ष्मी मंदिर' रतनपुर के अन्य मंदिर हैं।

प्राचीन दुर्ग: रतनपुर में एक प्राचीन दुर्ग भी है, जो एक महत्त्वपूर्ण पर्यटन स्थल है। दुर्ग अभी भी अच्छी स्थिति में है और पर्यटक यहां पर आकर इतिहास के बारे में जानकारियां बटोर सकते हैं। गणेश गेट काफ़ी लुभावना है। गंगा-यमुना नदियों की मूर्तियों के अलावा गेट पर एक प्राचीन पत्थर की मूर्ति क़िले के सबसे आकर्षक हिस्से के रूप में बनी हुई है। क़िले में प्रवेश करते ही ब्रह्मा, विष्णु, शिचोराय, जगरनाथ मंदिर और भगवान शिव के तांडव नृत्य की मूर्तियां हैं।

कैसे पहुँचें: रतनपुर जाने के लिए रायपुर से बस सेवा आसानी से उपलब्ध है। रतनपुर पाली और कोरबा के निरधी से 15 से 30 किलोमीटर की दूरी पर है।

संदर्भ भारतकोश-रतनपुर

List of Kalachuri rulers

The following is a list of the Ratnapura Kalachuri rulers, with estimated period of their reigns:[4]

The next Kalachuri inscriptions are from the reign of the 15th-16th century king Vahara, whose relationship to Pratapa-malla is not clear. The following genealogy can be reconstructed from these records:[5]

No records of Vahara's immediate successors are available. However, according to local traditions, the later rulers of Ratanpur descended from Bahar Sahai, who can be identified with Vahara. The last of these rulers were Raja Raj Singh (c. 1689-1712) and Mohan Singh (c. 1745-1758).[6]

Ancestry of Ratanpur Kalachuri rulers

Source - Ratanpur Stone Inscription Of Jajalladeva I - (Kalachuri) Year 866 (=1114 AD)

The Ancestry of Ratanpur Kalachuri rulers was as under:

Kartavirya (Haihayas) →

Kokalla (lord of Chedi). He had eighteen sons, of whom the eldest became the lord of Tripuri.

Kalingaraja who leaving the ancestral country (Tritsu) conquered Dakshina Kosala. He resided at Tummâna as the place was previously the capital of his ancestors. From him was born Kamalaraja

Kamalaraja

Ratnadeva (I) (adorned Tummâna with several temples, founded Ratanpura and adorned it with many temples). Ratnadeva (I) married Nônallâ (नोनल्ला) the daughter of Vajjûka (वज्जूक), the lord of the Kômô-mandala. She bore to him a son name Prithvideva (I) who succeeded him. →

Prithvideva (I) constructed several temples such as that of Prithvishvara at Tummâna and excavated a large tank at Ratanpura. He married Rajalla (राजल्ला) from whom he had a son named Jajalladeva (I).

Jajalladeva (I) → He defeated Someshvara (सोमेश्वर) of Chakrakota. Jajalladeva (I) founded a town named Jajallapura (जाजल्लपपुर) (modern Janjgir),

Ratnadeva (II)


Among later kings Kalyan Sai was most prominent who was contemporary of Mughal King Jehangir.

During their long rule Kalachuris left various powerful imprints in the area, which can be traced in and around Ratanpur.

History of Ratanpur Fort

Ratanpur Fort in Bilaspur, India is an old fort whose exact date of construction is shrouded in mystery. There is no historical evidence to dispel the haze that blurs the construction of this once impressive fort. There is also not enough information that could make it clear as to who commissioned the construction of this fort.

Ratanpur Fort, at present, lies in a dilapidated state. Due to the absence of proper maintenance, the fort has lost its grandeur and splendor. It is not difficult to form a conception as to how the fort looked during its prime. Dereliction with regard to its proper maintenance and preservation has stripped off the fort of its former magnificence. Here you can marvel and appreciate the exquisite stone sculpture over the frame of the Ganesh Gate. Take a close look at the idols of Ganga and Jamuna that grace the gate. At the entrance, Lord Shiva, in his Tandav Dance pose is bound to grab eyeballs.

Temples at Ratanpur

Ratanpur is also dotted with a number of temples among which mention must be made of the following temples:

Mahamaya Temple Ratanpur

Mahamaya Temple: Mahamaya Temple is a temple dedicated to Goddess Durga, Mahalaksmi located at Ratanpur of Bilaspur district in Chhattisgarh, India and is one of the 52 Shakti Peethas, shrines of Shakti, the divine feminine, spread across India. Goddess Mahamaya is also known as Kosaleswari, presiding deity of old Daksin Kosal region (modern Chhattisgarh state). Built in the 12–13th century, the temple is dedicated to the Goddess Mahamaya.[7] It was built during the reign of Kalachuris of Ratnapura. It is said to be located at the spot where king Ratnadeva had a darshan of goddess Kali.[8]

Originally the temple was for three goddesses viz Maha Kali, Maha Lakshmi and Maha Saraswati. Later, Maha Kali left the old temple. Still later, a new (current) temple was built by king Bahar Sai which was for goddess Maha Lakshmi and goddess Maha Saraswati. This temple was built in vikram samvat 1552 (1492 AD).[9] There are ponds near the temple. There are also temples of Shiva and Hanuman within the campus. Traditionally Mahamaya is the Kuldevi of Ratanpur state. The temple has been renovated by the architecture department. Mahamaya temple is situated at Ratanpur, 25 km from district headquarters Bilaspur, Chhattisgarh.

Bilaspur – 25 km on Korba main road, The ancient and glorious history of the holy mythological city of Ratanpur is the Adishakti Mahamaya Devi situated on the banks of the river. Kalchuris of Tripuri made Ratanpur its capital and extended it for a long time ruled. It is also called Chaturugi Nagri. Which means that its existence has existed in four eras. Raja Ratnadeva I settled in the name of Ratanpur.[10]

Sri Adashakti Maa Mahamaya Devi: – The divine and magnificent temple of Mahamaya Devi is about nine hundred years old. It was built in the eleventh century by Raja Ratnadeva I. In 1045 AD, King Ratnadeva first came for hunting in a village named Manipur, where he did a night stay on a tree. When the king’s eyes opened in the middle of the night, he saw a supernatural light under the tree. It was miraculous to see that a meeting of the Adi Shakti Shri Mahamaya Devi is engaged. Seeing this, they lost their consciousness. On the morning they returned to their capital, Tumman and decided to make Ratanpur their capital, and in 1050 AD. In the grand temple of Shri Mahamaya Devi was built. Within the temple is the statue of Mahakali, Mahasaraswati and Mahalakshmi Swarup Devi. It is believed that there will be a center for yantra mantra in this temple. The right hand of Goddess Sati was dropped in Ratanpur. Lord Shiva gave himself the name of the Kumbari Shakti Peeth by being self-realized. Due to which, virgin daughters get good fortune from mother’s philosophy. The shade here is visible at the Navaratri festival. On this occasion, the number of thousands of Manashakumna Jyoti Uphras is lit by devotees here.[11]


  • Baba Bairavnath Temple,
  • Bhuddeshwar Shiva Temple,
  • Ekbira Temple,
  • Ratneswar Mahadev Temple.
  • Girijabandh Hanuman Mandir is an ancient shrine located at Ratanpur.

Ratanpur Stone Inscription Of Jajalladeva I - (Kalachuri) Year 866 (=1114 AD)

Source - Corpus Inscriptionium Indicarium Vol IV Part 2 Inscriptions of the Kalachuri-Chedi Era, Vasudev Vishnu Mirashi, 1955, p.409-417

No. 77 , Plate LXVA
Ratanpur Stone Inscription Of Jajalladeva I : (Kalachuri) Year 866

This inscription is incised on the beautifully polished surface of a red sand-stone which was found at Ratanpur, 16 miles north of Bilaspur , the headquarters of the Bilaspur District in Madhya Pradesh. It is now deposited in the Central Museum, Nagpur. The record was edited, with a translation and a lithograph, by Dr Kielhorn in the Epigraphia Indica, Vol. I, pp 35 ff. It is edited here from the original stone and the lithograph accompanying Dr Kielhorn's article.

The inscription consists of 31 lines.....The characters are Nâgari......


[p.410]: ......The inscription refers itself to the reign of Jâjalladêva (I) (जाजल्लदेव)) of the Kalachuri Dynasty of Ratanpur. His genealogy is traced from the moon, the mythical ancestor of the family. The first historical personage named after the legendary Kartavirya and his sons, the Haihayas, is Kokalla, the lord of Chedi. He had eighteen sons, of whom the eldest became the lord of Tripuri. He made his brothers lords of mandalas. The family of one of these younger brothers produced in course of time Kalingaraja, who leaving the ancestral country,1 conquered Dakshina Kosala by his arms. He resided at Tummâna as the place was previously the capital of his ancestors. From him was born Kamalaraja who had a son named Ratnarâja (I). The latter adorned Tummâna with several temples such as those of the gods Vankêsvara and Ratnesvara, orchards and palatial buildings. He also founded Ratnapura and adorned it with many temples. The inscription then mentions the Srêshthin Yasha2, the Mayor of Ratnapura, who, as already seen, has also been named in the Amôdâ plates of Prithvîdêva I. Ratnadëva (I) married Nônallâ (नोनल्ला) the daughter of Vajjûka (वज्जूक), the lord of the Kômô-mandala. She bore to him a son name Prîthvïdëva (I) who succeeded him. He constructed several temples such as that of Prithvïsvara at Tummâna and excavated a large tank at Ratnapura. He married Râjallâ (राजल्ला) from whom he had a son named Jâjalladêva (I). The latter's friendship was sought by the lord of Chëdi. He was also honoured with presents of wealth by the kings of Kanyakubja (कान्यकुब्ज) and Jejabhukti (जेजाभुक्ति). He defeated Sômësvara (सोमेश्वर) and imprisoned him together with his ministers and wives, but afterwards released them as desired by his mother. The kings of Kosala (कोसल), Andhra (आंध्र), Khimidi (खिमिडी), Vairagara (वैरागर), Lanjika (लान्जिका), Bhanara (भाणार), Talahari (तलहारी), Dandakapura (दण्डकपुर), Nandavalï (नन्दावली) and Kukkuta (कुक्कुट) paid annual tributes or presents to him.

Jajalladëva I seems to have founded a town named Jâjallapura, where he con- structed a monastery for ascetics, raised a garden, planted a grove of mango trees and excavated a tank. The object of the inscription is evidently to record the king's donation of the villages Siruli (सिरुली), Arjunakônasarana (अर्जुनकोणसरण) and some others, whose names are lost, to the deity installed in a temple, apparently at Jâjallapura, and of a group of pâtala trees to the monastery.

The inscription mentions Rudrashiva, a Saiva ascetic who was Jâjalladëva's spiritual preceptor. He was conversant with the logical Systems of Dinnâga and others as well as with Saiva and other siddhântas Vigraharâja, the king's minister for peace and war, is next mentioned, but in what connection it is not clear.3 The name of the poet who composed


1. Kielhorn, who in his text separated yen=āyam from trita-saurya in L.7, thought that Tritasaurya was the ancestral country, from which Kalingaraja proceeded to conquer Dakshina Kôsala. Hiralal, following Kielhorn's reading, suggested that Tritasaurya was derived from Tritsu, the well known Vedic tribe and that Tritasauryas were the enemies of the Kalachuris (Ind Ant , Vol LXIII, pp 269 ff). Both these interpretations appear to be wrong. While it is possible to take Tritasaurya as the name of a country in L.7, such a construction is impossible in L. 4 where also a similar expression seems to have originally occurred, but is now damaged. Besides, no such country is known from any other Kalachuri record. I, therefore, prefer to make the pada-chehhëda as yèna āyatrita-sau(shau)rya-kôsa in both the passages. See my article in the Kane Festscbrift, pp 290 ff

2. Kielhorn took yashah in v 12 in the sense of 'famé'. But the word occurs also in v 16 of the Amôdâ plates of Prithvîdêva I (No 76, above), and is there clearly the name of a srështhin (banker)

3. His name occurs also in the Raipur and Amôdâ plates of Prithvîdêva I (Nos 75 and 76, above)


[p.411]: the prasasti is lost, but he was in some way related to a personage of the Kâyastha caste who belonged to a Gauda family and was a minister of the king Karna. This Karna is clearly the well-known Kalachuri Emperor Karna. His Kayastha minister is probably identical with the one who put up the Rewa stone inscription. The writer o£ the present prasastî may, therefore, have been his son or some near relative. If the next verse also refers to him he seems to have owned the village Garbha1. The prasasti was written by a person who seems to hâve belonged to the Vâstavya family. His name which is partly mutilated ended in -dhara.2

The inscription is dated, in the last line, in the year 866 (expressed in decimal figures only) on Sunday, the 9th tithi of the bright fortnight of Mârgasïrsha. This date must, of course, be referred to the Kalachuri era and regularly corresponds, for the expired Kalachuri year 866, to Sunday, the 8th November 1114 A.C. On that day the 9th tithi of the bright fortnight of Mârgasïrsha ended 20 h. after mean sunrise.3

As for the geographical names in the present record, Tummâna, as already shown, is identical with Tumân, 26 m north-east of Ratanpur.

Kômô-mandala has already been identified.

Kanyakubja is, of course, the well-known city of Kanauj, for a long time the imperial capital of North India, and

Jejabhukti is Jajjhauti, the capital of the Chandellas.

Andhra is the country between the Gôdâvarï and the Krishna

Khimidi is probably identical with the Zamindari named Kimidi in the Ganjam District. It is mentioned with Kosala (modem Chhattisgarh) in the Dïrghâsi (दीर्घासि) stone inscription.4

Vairagara is, as shown by R. B Hiralal, identical with Vayiragaram mentioned in the Chôla records and is plainly identical with the modern Vairâgarh in the Chanda District, 80 m noirh-east of Chanda.

Lanjikâ is clearly Lânji and

Bhânâra Bhandara, the chief town of the Bhandara District of Madhya Pradesh.

Talahâri is the name of the territory round Mallâr as appears from the description in a record found at Mallâr (No 97, below)

Dandakapura may be the capital of Dandabhukti which evidently comprised some portions of the Midnapur and Balasore Districts. The place may be identical with Dantan in South Midnapur District as suggested by Mr R D Banerji.5

Nandâvalï and Kukkuta cannot be identified.

Jâjallapura, which was evidently founded by Jâjalladëva, may be identical with Jânjgir (Jâjallanagara), the headquarters of a tahsil of the same name in the Bilaspur District.

Sirulî, which was donated to the temple in Jâjallapura, is probably represented by Sirli, 8 m south-west of Jânjgir.

Arjunakônasarana may be Arjuni, 14 m west of Jânjgir.

Two other place-names Garbha and Haladi are mentioned in L.30 of the present record. Of these, the former is also mentioned in the Raipur and Amôdâ plates of Prithvïdëva I and may be identical with Gôbrâ in the Jânjgir tahsil, while the latter is perhaps Haldi in the Bilaspur tahsil, 35 m south-west of Jânjgir.


1. The writer of the Raipur and Amôdâ plates of Prithvïdëva I also was the owner of the same village. See above, No 75, L.15 and No 76, L.39

2. He may have been Kîrtidhara, who wrote the Sarkhô plates of Ratnadëva II

3. According to Kielhorn's calculation, it ended 19 h 54 m after mean sunrise on that day

4. Ep Ind, VOL IV, pp 314-18

5. M A S B, Vol V, No 3, pp 71 and 89, see also Ep Ind, Vol XXII, pp 153-54

6. From the original stone and the lithograph facing p 34 in Ep Ind , Vol I

7. These aksharas are completely broken away, but can be easily supplied from other Kalachuri records


English Translation
Ratanpur Stone Inscription Of Jajalladeva I - (Kalachuri) Year 866 (=1114 AD)
[p.414]

[ Ôm ! Adoration to Shiva ! ]

(Verse.1) May that Isha (Shiva) grant (you) well-being ! — he, (about the object) on whose head (various doubts are entertained, such as) — Is it the crescent portion of the moon, [or , is it] not [a pièce of mother-of-pearl] lying on the bank of the celestial river, the writers of which are augmented by the flood of the nectar-fluid, or is it, oh, a fish . . . gone to heaven...!

(V.2) This highest lght, dispelling darkness, which has the lustre of the eye of the three worlds — (the people) call it the Being who is a mine of nectar... (who is) not the last from whom (proceeded) a line of universal sovereignty, the progenitor of the Kshatriyas, — in his race was born on the earth the illustrious Kârtavîrya.

(V.3) In his race (there) was Haihaya, from whom were born the Haihayas being the beloved of [Adi]tyasèna (?).

(V.4) In the race of those Haihayas was born that ruler of Chêdi, the illustrious Kôkalla, an image of the god of love, in whom the whole world found delight — (he), who with his unimpeded valour, [treasure and might], sent forth his own glory to measure how much the universe was above (and) below the earth.10


1. The lithograph shows प- clearly before दिग्नागादि. The akshara has since been broken away

2. Metre of verses 28—31 Anushtubh

3. The missing letters were evidently नृपस्य

4. Kielhorn. read सौडाान्वे, hut the letters are clearly गौडाान्वे in the original. As shown above, this Kâyastha minister of Karna is probably identical with him who put up the Rewa inscription (No 51, above). The latter traced his descent from the sage Kachara (काचर) of Kulancha (कुलांचा) which K N Dikshit places in Bengal.

5. Mètre sârdûlavikrïdita.

6. Mètre of this and the next verse Anushtubh

7. Read कीर्तिधारो See above, p 411, n 2

8. Read वास्तव्यस्यनुजो

9. The màtrâ on ज appears to have been cancelled.

10. Kielhorn, who made the pada-chchbèda as yéna ayam. Tritasaurya-, translated, 'by whom, (being) on earth, in order to measure his own fame, how much it might be, this of(?) Tritasaurya was sent up high into the universe.' But the construction ayam prësbitam is grammatically indefensible. I would, therefore, take the words as yêna a-yamtrita-sau(shau)rya-, see above, p 410, n 1


[p.415]

(V.5) He had eighteen sons who destroyed his enemies as lions slay elephants (and) who augmented [the treasury of their family]. The eldest of them afterwards became the lord of Tripuri. He made the remaining brothers the lords of mandalas

(V.6) The race of one of these younger brothers obtained, in the course of time, the matchless son, Kalingaraja, a tree of prowess grown large by the water of the eyes of the wives of his enemies , who, in order to augment his unimpeded prowess and treasure,1 left his ancestral country and acquired by his two arms the country of Southern Kosala.

(V.7) Since Tummâna had been made a capital by his ancestors, he, residing there and destroying his enemies, increased his fortune.

(V.8) As the moon (was produced) from the ocean, so was born here from him Kamalaràja, lovely by his wide-spread spotless fame , who destroyed hostile people and augmented the splendour and beauty of men's minds even as the moon dispels blinding darkness and makes the night-lotuses look more lovely.

(V.9) As the ocean (produced) the Kaustubha for the decoration of the supporter of the earth2 (Vishnu), so he begat Ratnarâja (I), who surpassed the radiance of the Sun to be an ornament of kings.

(V.10) Tummâna, with its temples of the holy Vankêsa and other (gods) and also (those of) Ratnësvara and others, with a garden containing innumerable flowers and good fruits and a beautiful high mango-grove and crowded with mansions and decorated with charming beauty, was made, by Ratnësha, delightful to the eyes, when viewed by the people.

(V.11) This extensive and glorious Ratnapura which Ratnêsvara established has its fame known in (every) quarter , with a great lord residing (in it), it resembles the city of Kubëra (occupied by Mahësha, ie, Shiva), being decked with many-coloured wonderful jewels, it looks like the ocean, and decorated as it is with many temples, it appears like heaven (graced by many families of gods)

(V. 12) On all sides this Ratnapura says "Since Ratnarâja ordered me to be established on the earth, and since the banker Yasha3 has been in charge of me, may the fame of these two spread in the three worlds on account of me !"

(V.13) Nônallâ (नोनल्ला), the famous daughter of Vajjùka (वज्जूक), the ruler of the Kômô-mandala was married by Ratnarâja together with royal fortune.

(V.14) From her was born Prithvîsha (I), endowed with the qualities of righteousness and valour. He led to heaven his relatives by (his) righteousness and his enemies by (his) valour in fighting.

(V 15) When Ratnarâja, who by his valour and other (qualities) vanquished his enemies, had gone to heaven for work in heaven, his son Prithvïdêva (I), the royal hero, became king after him. He was a guardian of the world with his hundreds of excellent qualities, the foremost of which were his lordly nature, munificence and valour. The frightened princes bowed to him since he was (verily) a god on the earth.4

(V.16) With Prithvîdëva (I) ruling over it, the earth became heaven itself. This marvel was clearly manifest since (the earth) was everywhere occupied by heroes, spread


1. Here again, Kielhorn, taking Tritasaurya-kôsa (sa)m as separate from yêna ayam, translated, 'who in order not to impoverish the treasury of Tritasaurya etc ' But the intended reading is clearly _ yena- ayamtrita-sau(shau)rya-kôsa(sha)m etc.

2. There is a play on the "Word mahibhartri

3. Kielhorn, not knowing that Yasha is a proper name here, translated 'if the foreman of the guild acquired fame' But see above, p. 403

4. Prithvidëva, the king's name, literally means 'a god on the earth'.


[p.416]

over with abundant fortune, and covered with a hundred sacrifices , since it had a splendid great lord and was (in consequence) firm , since the wise men living on it caused joy to all people , since it had extensive mansions and was matchless (even as heaven is resorted to by valiant men, looks splendid, is chosen by Indra, has the Sun, Mahesha and Achyuta, and (also) Budha who delights the world, and is inhabited by the moon, the abode of nectar who moves about, in it1)

(V.17) For religious merit and fame, (the temple of) Prithvïdëvêshvara and others were erected at Tummâna and a tank resembling the ocean was excavated by him at Ratnapura.

(V.18) He married Râjallâ (राजल्ला) , who by het loveliness looked resplendent like the moon, who was steadfast in her love like Lakshmï (who loves Achyuta, i.e,, Vishnu), and who by her happy wifehood resembled Parvati.

(V.19) As Indra (begat) Jayanta on Sachi, and the ocean the moon in the beauty of heaven, even so Prithvïdëva (I) begat the famous Jajalla (I) (जाजल्ल) on her.

(V.20) What a wonder ! His fame, shining like the lustre of the cool-rayed (moon) rendered in every direction a hundred women red2 and the world white, while it made the enemies black (with shame). The illustrious Jàjalladêva, who uses up as a hero day by day, was, on account of the abundance o£ his prowess, induced to become his (intimate) friend by the lord of Chêdi forming an alliance of princes.3

(V.21) As he was valiant, he was, on account of his prowess, honoured like a friend with (presents of) fortune by the king of Kânyakubja (कान्यकुब्ज) and the ruler of Jêjâbhuktika (जेजाभुक्तिक).

(V.22) He who is possessed of all the seven kinds4 of fortune, (by whom) was seized in battle Someshvara.... was burnt by him after slaying (his) immense army , and by whom was captured and then released at his mother's words, the group of {(his) ministers and wives; — say, have you seen or heard of (another) such prince on earth?

(V.23) To whom the princely rulers of these mandalas, viz , [Dakshi]na-Kôsala (कोसल), Andhra (आंध्र), Khimidî (खिमिडी), Vairâgara (वैरागर), Lanjikâ (लान्जिका), Bhânâra (भाणार), Talahâri (तलहारी), Dandakapura (दण्डकपुर), Nandàvalî (नन्दावली) (and) Kukkuta (कुक्कुट) — some out of friendship, some in order to please, gave him .... fixed year after year,

(V.24) While he is shining, the sole umbrella held over his head, while causing coolness to (his) people, strange (to say), may well oppress the hearts of his enemies!

(V.25) "Nobility, valour, serenity . . are in him."— Thus has the Earth proclaimed with her uplifted excellent arms m the form of the temples of gods extremely white like his fame !

(V.26) "Is this that god of love possessed of a lovely5 form who has not been seen by the eye of the three-eyed (Shiva) ? Is it [the god of] Vaikuntha (i e , Visnnu) [joined] by Sri {(the goddess of fortune) ?^ Is tins the sun on account of his radiance, (or) the moon by his mighty splendour, (or) the bestower of wealth (Kubera) dear to suppliants ?" — The people, thus reflecting, came to know him as Jàjalladêva after a long time


1. There is a play on several words, in consequence of which the several adjectives of lôka-sthits can also be construed with svarga

2. There is a play on the word rakta which means also 'fallen in love'.

3. Following Kielhorn, I take aina as an adjective derived from ina 'a lord', 'a king' etc.

4. These are probably identical with the seven constituents of royalty (râjy-ângas)

5. See above, p 413, n 17


[p.417]

(V.27) That famous Jàjallapura (जाजल्लपुर). . . .a monastery for ascetics ; a mango grove with a garden , a beautiful lake equal to the lake of heaven, which the illustrious Jâjalladëva caused to be made. May that be lovely like (his) fame .... !

(V.28) His religions preceptor was the holy Rudrashiva who knew .... the authoritative works o£ Dinnâga and others and knew the established doctrines of his own and others-' (systems)

(V.29) His minister for peace and war also was Vigtaharaja....

(V.30) To the god the king Jâjalla (जाजल्ल) gave the excellent village of Siruli (सिरुली) (and) to the monastery a groups of pâtalà (trees) as a perpetual gift.

(V.31) Arjunakônasarana (अर्जुनकोणसरण)

(V.32) The Kâyastha, the illustrious . . . born in the Gauda family, the foremost of those whose counsel vies with (that) of the preceptor of gods, [who -was the councillor] of the illustrious Karna, whose excellent intellect is unrivalled in (the grasp of) the essence of sâstras .... (His son ?) composed this matchless eulogy on Jâjalladëva.

(V.33) The lord o£ the village Garbha has brought his spotless merits into the eulogy. . , of the excellent Haladî (हलदी) [village ?]

(V.34) . . . the learned [Kïrti]dhara, the younger brother of [him who was] born in the Vâstavya (family) wrote (this) eulogy which has reached all directions.

(In) the year 866, (the month) Marga[shîrsha] {and) the bright (fortnight), on the (lunar) day 9, on Sunday. Jaja (जाज) ....

Wiki editor notes :

External links

See also

References

  1. F. Kielhorn (1888). "Rajim stone inscription of Jagapala of the Kulachuri year 896". The Indian Antiquary: 138.
  2. Jha, Makhan (1997). Anthropology of ancient Hindu kingdoms: a study in civilizational perspective By Makhan Jha. p. 65. ISBN 9788175330344.
  3. Aitihasik Sthanavali by Vijayendra Kumar Mathur, p.776
  4. V. V. Mirashi 1957, p. 503.
  5. R. K. Sharma 1980, p.
  6. Mishra, P. L. (1969). "Mohansingh (The Last Kalachuri King)". Proceedings of the Indian History Congress. 31: 207–213. JSTOR 44138363.
  7. [https://web.archive.org/web/20130123092228/http://www.cgculture.in/ArchaeologyCPMMahamayaTempleRatanpur.htm MAHAMAYA TEMPLE, Ratanpur (District Bilaspur)". Govt of Chhattisgarh, Archaeology.
  8. Makhan Jha (1998). India and Nepal: Sacred Centres and Anthropological Researches. M.D. Publications. pp. 78–79. ISBN 978-81-7533-081-8.
  9. Makhan Jha (1998). India and Nepal: Sacred Centres and Anthropological Researches. M.D. Publications. pp. 78–79. ISBN 978-81-7533-081-8.
  10. https://bilaspur.gov.in/en/tourist-place/ratanpur/
  11. https://bilaspur.gov.in/en/tourist-place/ratanpur/
  12. Corpus Inscriptionium Indicarium Vol IV Part 2 Inscriptions of the Kalachuri-Chedi Era, Vasudev Vishnu Mirashi, 1955, p.409-417
  13. Corpus Inscriptionium Indicarium Vol IV Part 2 Inscriptions of the Kalachuri-Chedi Era, Vasudev Vishnu Mirashi, 1955, p.409-417
  14. Corpus Inscriptionium Indicarium Vol IV Part 2 Inscriptions of the Kalachuri-Chedi Era, Vasudev Vishnu Mirashi, 1955, p.409-417
  15. Corpus Inscriptionium Indicarium Vol IV Part 2 Inscriptions of the Kalachuri-Chedi Era, Vasudev Vishnu Mirashi, 1955, p.409-417
  16. Corpus Inscriptionium Indicarium Vol IV Part 2 Inscriptions of the Kalachuri-Chedi Era, Vasudev Vishnu Mirashi, 1955, p.409-417
  17. Corpus Inscriptionium Indicarium Vol IV Part 2 Inscriptions of the Kalachuri-Chedi Era, Vasudev Vishnu Mirashi, 1955, p.409-417
  18. Corpus Inscriptionium Indicarium Vol IV Part 2 Inscriptions of the Kalachuri-Chedi Era, Vasudev Vishnu Mirashi, 1955, p.409-417
  19. Corpus Inscriptionium Indicarium Vol IV Part 2 Inscriptions of the Kalachuri-Chedi Era, Vasudev Vishnu Mirashi, 1955, p.409-417
  20. Corpus Inscriptionium Indicarium Vol IV Part 2 Inscriptions of the Kalachuri-Chedi Era, Vasudev Vishnu Mirashi, 1955, p.409-417
  21. Corpus Inscriptionium Indicarium Vol IV Part 2 Inscriptions of the Kalachuri-Chedi Era, Vasudev Vishnu Mirashi, 1955, p.409-417
  22. Corpus Inscriptionium Indicarium Vol IV Part 2 Inscriptions of the Kalachuri-Chedi Era, Vasudev Vishnu Mirashi, 1955, p.401-409

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