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Location of Sadri in Pali District

Sadari (सादड़ी) (Sadadi, Sadri) is a village in Desuri Tahsil of Pali district in Rajasthan.


I and II Sadadi and Nadol Inscriptions of Jojaladeva V.S. 1147 (1090 AD)

Text I
1. ओ संवत् 1147 वैशाखसुदि 2 बुधवासरे महा
2. राजश्रीजोजलदेवेन श्रीलक्ष्मणस्वामिपृभ़ति-
3. समस्‍तदेवानां यात्राकालव्‍यवहारो लेखित: ||
4. यत्र दिने यत्र देवे यात्रा भवति तचारपसमस्‍तदे |
5. वानां सत्‍क्रप्रमकुलै: सर्:व्‍वै साकल्पै: सुवस्वैर्विद्याव-
6. द्भिद्यागत्‍य वाद्यनृत्‍यगानादिविधि [न] यात्रा कर्तव्‍याSग्रे
7. च सर्व्‍वकालमस्प्रदंशजैरन्‍यैर्वा भाविभूमिपालैरित्‍थं
8. (सर्व्‍व)दैवेषु यात्रा कारयितव्‍या यात्राकाले तपस्वी वड-
9. - - - विद्यावान्‍वाSपरोपि यो भंगोपायं कुरूते तस्‍य
10. _ _ [नि] ग्रह: करणीय: | य[श्च] राजाSनेनं क्रमेण यात्रा
11. न कारयिष्‍यति तस्‍य गर्दभोन्‍तरे |
Text II
1. ओ संवत् 1147 वैशाखसुदि 2 बुधवास-
2. रे महाराधिराजश्रीजोजलदेव सम-
3. स्‍देवानां श्रीलक्ष्‍मणस्‍वामिप्रभृतीनां यात्राव्‍य-
4. वहारं लेखयति यथा || यत्र घस्रे यत्र [दे]वे
5. यात्रा भवति तत्र समस्‍तदेवानां सत्‍कप्रमदाकु
6. लैराकल्‍पसंयुक्‍तै सुवस्रैर्विद्यावद्भिश्‍च सशूल-
7. पालैरागत्‍य नित्‍यं वाद्यनृत्‍य[गीत]ादिविधिना यात्रा
8. करणीया | अग्रे च सर्व्‍वकालमस्‍प्रद्वंशजैरन्‍यैर्वा भा-
9. विभूमिपालैरि[त्‍थं] सर्व्‍वदेवेषु यात्रा कारयितव्‍या |
10. यात्राकाले तपस्‍वी वडहरको विद्यावान्‍वाSपरौ
11. पि यो भंगोपायं कुरूवे तस्‍य राज्ञा निग्रह कर
12. णीय यश्‍च राजाSनेन क्रमेण सर्व्‍वदेवेषु यात्रां
13. न कारयिष्‍यति तस्‍य गर्द्दभोSन्‍तरे ||
Sadadi and Nadol Inscriptions of Jojaladeva V.S. 1147 (1090 AD)[1]

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)

Notable persons

External links


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