|Sadadi and Nadol Inscriptions of Jojaladeva V.S. 1147 (1090 AD)|
The first of these inscriptions was found at Sadadi, and the second at Nadol, both in the Desuri District, Godvad Division, Jodhpur State. The former is engraved on a pillar in the temple of Jagesvara, but as all the materials of this temple are said to have been brought from ruins elsewhere, it is clear that the inscription did not originally belong to Sadadi. It contains 11 lines of writing. The second inscription is incised on a pillar in the temple of Somesvara, and bears 13 lines. The letters of the first are deeply cut, and, excepting two or three aksharas at the beginning of lines 8-10, the record is well preserved. The second is weather-worn and has not yielded satisfactory impressions. The whole of it, however, is intact. The characters are Nagari. The language is Sanskrit, and both the inscriptions are in prose.
In respect of orthography, it is sufficient to state that the letters b and v are both denoted by the sign for v. Of words unknown or rarely employed, we may note the following : (1) yātrā, (2) satka, (3) vaḍaharaka, (4) shulapāla, and (5) pramadākula. Yātrā is a festival which is held on different days for different gods. The word is frequently met with in the Bhinmal inscriptions. Satka, of course means " belonging to," and, though foreign to classical Sanskrit literature, is found in later inscriptions and in Jaina literature. Vaḍaharaka, I think, is the Sanskritised form of the Marwari word baḍero, meaning "an old man." The word Sulapala, which occurs only in No. II, is given in Monier-Williams' Dictionary to mean " the keeper of a brothel or frequenter of brothels," but the sense intended here seems to be that of " associates of courtezans, who accompany them on musical instruments while singing or dancing." Pramadvkula means obviously a host of courtesans, and is used in this sense also in the Bhinmal inscriptions. The contents of both the inscriptions are almost identical. They are dated on Wednesday, the second of the bright half of Vaisakha in the [Vikrama-] year 1147 and refer themselves to the reign of Jojaladeva, who, in No. I, is styled Maharaja and, in No. II, Maharajadhiraja. They lay down the order of the king with regard to the management of festivals in connection with all the gods, such as Lakshmanasvamin and others. The order is that when the festival of any particular god commences, the courtezans attached to the temples of the other gods must also put on their ornaments and best garments and attend with their Sulapalas to celebrate it by instrumental music, dancing, singing, and so forth. Jojaladeva goes even to the extent of conjuring his descendants and other princes to keep the festivals of all the gods going in this manner, and warns them by adding that he, who, at the time of a festival, attempts to abolish this practice, be he an ascetic, an old person, or a learned man, should be prevented from doing so by the reigning ruler. The inscription ends with a curse on those princes who will not maintain this practice.
In, the temple of Jagesvara at Sadadi, where No. I was engraved on a pillar, other inscriptions also are found, but incised on another pillar of exactly the same style. From them it is clear that the temple of Lakshmanasvamin was at Nadula, i.e. Nadol. Again, in order that the festival of one god may be celebrated by courtezans attached to other temples, all the temples must be in one and the same town, ie. in Nadol. The name of the god Lakshmanasvamin suggests that he was so called, after Lakshmana, the founder of the Marwar branch of the Chauhans.
Sadadi inscription of Kelhan (V. 1224)
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