Rajasthan Ke Shilalekho Ka Vargikaran

Here's a comprehensive summary of the provided Jain text, "राजस्थान के शिलालेखों का वर्गीकरण" (Classification of Inscriptions of Rajasthan) by Dr. Ramvallabh Somani, based on the provided pages:

The article, written by Dr. Ramvallabh Somani, focuses on the classification and significance of inscriptions found in Rajasthan, highlighting their immense value as historical source material. The author asserts that Rajasthan has a rich collection of inscriptions dating back to the Mauryan period.

The author proposes a classification of these inscriptions into the following main categories:

1. Memorial Inscriptions (स्मारक लेख): These are inscriptions erected to commemorate specific events and ensure their permanence. The text mentions the strong tradition in Rajasthan of sacrificing oneself for a noble cause, particularly in battle, with the belief that such martyrs attain salvation.

   • Sati Inscriptions (सतियों के लेख) / Devali Inscriptions (देवली संज्ञक): These are a prominent sub-category. They are typically found on a single stone slab, often featuring depictions of the sun and moon, the deceased man, and the woman(en) who performed Sati (self-immolation on the husband's funeral pyre). Early inscriptions (up to the 13th century) show details of attire reflecting the period. The inscriptions usually record the name and lineage of the deceased man and the Sati woman. The term "Upagata" was used initially for Sati, later replaced by "Sati." Later inscriptions (16th century onwards) include detailed astrological information. The earliest known Sati inscription found in Rajasthan was from Samvat 106 in Pushkar, though its current whereabouts are unknown. Notable early examples include inscriptions from Choti Khatu (Samvat 743, 745, 749). The text also mentions the inscription of Kantula, wife of Mahishram, who performed Sati. Later inscriptions from Ghatiya (Samvat 943, 947, 1042) and Khodsar (Samvat 2020) are also cited. The article notes that early Sati inscriptions simply mention the deaths of husband and wife separately, implying separate memorials. The use of the term "Suhagu Rapasan" in an inscription from Beerasar (Samvat 1961) signifies the act of Sati driven by the desire to remain with one's husband. The text discusses the construction of "Devalis" (memorials) starting from the 12th century and mentions the term "Kashtarohan" (mounting the pyre). It also notes that Sati became more common with the passage of time, with some instances of mothers dying with their sons and even men dying with their lovers (though rare). Inscriptions sometimes indicate Sati performed upon receiving news of the husband's death, even if he died far away. The practice of building chhatris (cenotaphs) and mandaps (pavilions) for memorial purposes is also mentioned.
   • Jhunjhar Inscriptions (झुंझार लेख): These are memorials for heroes who died in battle. The oldest known example is from Khandela (3rd century BCE). Inscriptions from Chirala (Samvat 1241), Revasa (Samvat 1243), Dungarpur (Samvat 1498, 1530), and those commemorating deaths during the invasions of Akbar and Ahmad Shah are mentioned. An inscription from the Kareda Jain temple (Samvat 1392) mentions the construction of a "Gomatta" in memory of a fallen hero.
   • Govardhan Inscriptions (गोवर्द्धन लेस): These memorialize those who died defending cows. The term originates from the depiction of Krishna lifting Mount Govardhan on these pillars. Initially exclusive to cow protectors, their scope expanded to include those who died fighting external Muslim invaders. These are primarily found in the northwestern frontier of Rajasthan and date from the 10th to 13th centuries. The oldest known Govardhan inscription is from Lodhruva (Samvat 970). Inscriptions from Bithan (Samvat 1002), Pokaran (Samvat 1070), and Palgaon (Samvat 1218, 1242) are also cited. Inscriptions from Jaisalmer (Bhattrick Samvat 685) mention women and cows being defended. The practice of dying while protecting cows was considered honorable.
   • Other Memorials: This category includes "Pagaliya" (footprints) with small inscriptions, and memorials for Jain monks.

2. Pillar Inscriptions (स्तम्भ लेख): These are categorized into:

   • Yupa (Sacrificial Pillar) Inscriptions (यज्ञस्तुप सम्बन्धी लेख): These pillars were erected to commemorate Yakshas and were related to Vedic sacrifices. The revival of Vedic sacrifices, even influencing Jain rulers like Kharavela, is discussed. The oldest inscription related to sacrifices in Rajasthan is from Nagari (2nd century BCE), mentioning the Ashvamedha sacrifice. Nandsha (Samvat 282) has significant Yupa inscriptions related to the Malava tribe. Varnala (Samvat 284, 335) and Badwa near Kota (Samvat 295), Nichpariya (Samvat 321), and Vijaygadh (Samvat 428) inscriptions are also mentioned. The practice of erecting Yupa pillars declined later, with an exception being the inscription of a sacrifice performed by Sawai Jai Singh.
   • Kirti Stambha (Victory Pillar) Inscriptions (कीत्तिस्तम्भके लेख): Erecting Kirti Stambhas was considered a prestigious act. The oldest known inscription is from Ghatiya (Samvat 918) dedicated to the Pratihara king Kakka. The text mentions Kirti Stambhas erected by Kakka in Mandor and Ghatiya. Several inscriptions related to Jain Kirti Stambhas from Chittor (13th century) are mentioned, including their construction by a Jain merchant named Jija. A Kirti Stambha at Kodamdesar (Bikaner) is described, mentioning the death of Aradkamal. Inscriptions related to the Dhandhal Rathors of Bikaner, including one from Falodi (Samvat 1515) mentioning Pabuji, are also cited. The famous Kirti Stambha inscription of Chittor, detailing events during Maharana Kumbha's reign, is also mentioned. "Manastambhas" outside Jain temples and "Pattavali" pillars depicting the lineages of different monastic orders are also discussed.
   • Other Pillar Inscriptions: The Aonaleshwar inscription (2nd century BCE) mentioning the construction of a "Shailagriha" (stone house/temple) for a deity is highlighted.

3. Prashastis (प्रशस्तियाँ) / Eulogies: These are considered the most important type of inscription, containing both praise and historical facts. Numerous Prashastis have been found in Rajasthan. Notable examples include the Gangadhar inscription (Samvat 480), Choti Sadri inscription (Samvat 547), Khandelā inscription (Harsh Samvat 201), Basantgarh inscription (Samvat 682), and many others from various sites like Kusuma, Samoli, Nagda, Nagar, Jhalrapatan, Mansori, Kansua, Shergarh, Dholpur, Ahad, Rajorgarh, Eklingji, Harsha Parvat, Bijapur, Abu, Dhagsa, Chikha, Ranakpur, and Kumbhalgarh. These inscriptions provide crucial information for understanding the history of Mewar, often resolving historical complexities. Some later Prashastis are more poetic than historical. The structure of a Prashasti typically includes invocations to deities, lineage of rulers or notable individuals, details of the construction or event being commemorated, the name of the composer, and the date. Some Prashastis also include geographical descriptions.

4. Copper Plate Grants (ताम्रपत्र): These are important and meticulously recorded documents. They differ in format from Prashastis and usually begin with "Swasti." They detail the name of the king, the recipient of the grant, the land granted, its boundaries, and details about taxes and crops. They often include verses emphasizing the permanence of the donation and the consequences of violating it. The text mentions the role of the "Akshapatta" officer in maintaining records of these grants. Kings typically issued grants on religious occasions like solar eclipses, or for events like the birth of a son or coronation. The article notes instances of forged grants during the reign of Maharana Raymal.

5. Royal Edicts / Orders (सुरहलेख) and Other Religious Inscriptions:

   • Surhlekha (Royal Edicts/Orders): These are a type of administrative order. The article mentions several Surhlekha inscriptions from various locations like Tokra, Bajanalwala, Bisanlal, Devoliya, Ramapol, Ankannpurna Mandir, Ekling Mandir, and those from Udaipur and Bhinmal. These inscriptions provide details about administrative structures, local officials, their designations, and local taxes. Surhlekha from Chittor and Udaipur also describe Maratha invasions.
   • Religious Inscriptions: These often pertain to the management of temples and religious institutions. The existence of "Gosthika" (committees) for temple management from the 7th century onwards is indicated by inscriptions from Goth Manglod, Khandelā, Basantgarh, and Sikara. Danpatras (grant deeds) for temples are also found, where local taxes were channeled to temples through "Mandapika." Inscriptions from Ahad, Pratapgarh, and Shergarh are noted. Emperor Ashoka's inscriptions from Bairath mention religious commands and scriptures.

6. Mūrti Lekha (Iconographic Inscriptions): Primarily these are Jain inscriptions, numbering in the thousands. Many have been edited and published by scholars like Shri Naitaji, Punyavijayji, and Shri Purnachandra Nahar. These inscriptions typically begin with the name of the Arhat, followed by the Samvat (era), the local ruler (though sometimes omitted), the name of the merchant who commissioned the statue, their lineage, village, and the Jainacharya who consecrated it. The name of the artisan is also sometimes mentioned. The language used in these inscriptions often reflects colloquial usage. The prevalence of similar names for merchants and their wives suggests the practice of polygamy. These inscriptions are valuable for studying Jain monastic orders (Gachhas) and lineages. While bronze statues with inscriptions date back to the 7th-8th centuries, stone inscriptions are more common from the 10th century onwards. The significant contribution of Jain merchants to the prosperity of Jainism during the Rajput period (post-10th century) is highlighted. Interesting descriptions of statues being reconsecrated are also found.

7. Other Inscriptions: This includes inscriptions related to wells, stepwells (Baoli), and tanks. Notable examples are from Osiya, Mandor (7th-century inscription from Mandor's Baoli), Nagar (Samvat 741), Chittor (Samvat 770), and Jagat village (Samvat 1017). The use of the term "Arhat" for wells is also mentioned. Inscriptions related to kunds (tanks) from Bijolia, Jahajpur, Gangatat, and Abu are significant due to the religious importance of these places. The article notes that inscriptions related to wells, tanks, and stepwells are numerous from the medieval period. Maldev's inscriptions and Rajprashasti provide detailed accounts of expenditures related to the construction and maintenance of stepwells.

In conclusion, the article emphasizes that these diverse categories of inscriptions provide invaluable insights into the social, religious, political, and economic history of Rajasthan, covering a wide range of periods and aspects of life.