In continuation to my posts 28 and 29 above containing translation of the Inscription II, here we append notes as given by James Tod to facilitate understanding of some words used in the inscription which he thought to provide as sign boards for future readers :
Notes by James Tod on Inscription II
[Note 1]- Question, if this Jit is from (da, the mark of the genitive case) Cathey? The land of the Cathae foes of Alexander, and probably, of the Cathi of the Saurasshtra peninsula, alike, Scythnic as the Jit, and probably the same race originally?
[Note 2]�Roodarani, an epithet of the martial spouse of Harar SIVA, the god of war, whom the Jit in the preceding inscription invokes.
[Note 3] �Here, we have another proof of the Jit being of Takshac race; this at the same time has a mythological reference to the serpent [taakhya], which forms the garland of the warlike divinities.
[Note 4]�Of this race I have no other notice, unless it should mean the race [cula] was from Butan.
[Note 5]�Chandrasen is celebrated in the history of the Pramaras as the founder of several cities, from two of which, Chandrabhaga, at the foot of the central plateau of India, in Northern Malwa, and CHANDRAVATI, the ruins of which I discovered at the foot of the Aravulli near Aboo. I possess several valuable memoria, which will, ere long, confirm the opinions I have given of the Takshac architect.
[Note 6]�The habitation of virtue.
[Note 7]�This shows these foresters always had the same character.
[Note 8]�Vela is the climber or ivy, sacred to Mahadeva.
[Note 9]�Lacshmi, the apsara or sea-nymph, is feigned residing amongst the waters of the lotos-covered lake. In the hot weather the Rajpoot ladies dip their corsets into an infusion of sandal-wood, hence the metaphor.
[Note 10]�Koonjaris are the elephants who support the eight corners of the globe.
[Note 11]-- Lacshmi is also dame Fortune, or the goddess of riches, when the image.
[Note 12]�Kuhl is the fifth in descent from the opponent of the Jit.
[Note 13]�Without this name this inscription would have been but of half its value. Fortunately various inscriptions on stone and copper, procured by me from Oojein, settled the era of the death of this prince in S. 1191, which will alike answer for Achil, his son, who was most likely one of the chieftains of KUHLA, who appears to have been of the elder branch of the Pramaras, the foe of the Jit invaders.
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DrRajpalSingh said:In continuation to my posts 28 and 29 above containing translation of the Inscription II, here we append notes as given by James Tod to facilitate understanding of some words used in the inscription which he thought to provide as sign boards for future readers :
Notes by James Tod on Inscription II
[Note 1]- Question, if this Jit is from (da, the mark of the genitive case) Cathey? The land of the Cathae foes of Alexander, and probably, of the Cathi of the Saurasshtra peninsula, alike, Scythnic as the Jit, and probably the same race originally?
[Note 2]�Roodarani, an epithet of the martial spouse of Harar SIVA, the god of war, whom the Jit in the preceding inscription invokes.
[Note 3] �Here, we have another proof of the Jit being of Takshac race; this at the same time has a mythological reference to the serpent [taakhya], which forms the garland of the warlike divinities.
[Note 4]�Of this race I have no other notice, unless it should mean the race [cula] was from Butan.
[Note 5]�Chandrasen is celebrated in the history of the Pramaras as the founder of several cities, from two of which, Chandrabhaga, at the foot of the central plateau of India, in Northern Malwa, and CHANDRAVATI, the ruins of which I discovered at the foot of the Aravulli near Aboo. I possess several valuable memoria, which will, ere long, confirm the opinions I have given of the Takshac architect.
[Note 6]�The habitation of virtue.
[Note 7]�This shows these foresters always had the same character.
[Note 8]�Vela is the climber or ivy, sacred to Mahadeva.
[Note 9]�Lacshmi, the apsara or sea-nymph, is feigned residing amongst the waters of the lotos-covered lake. In the hot weather the Rajpoot ladies dip their corsets into an infusion of sandal-wood, hence the metaphor.
[Note 10]�Koonjaris are the elephants who support the eight corners of the globe.
[Note 11]-- Lacshmi is also dame Fortune, or the goddess of riches, when the image.
[Note 12]�Kuhl is the fifth in descent from the opponent of the Jit.
[Note 13]�Without this name this inscription would have been but of half its value. Fortunately various inscriptions on stone and copper, procured by me from Oojein, settled the era of the death of this prince in S. 1191, which will alike answer for Achil, his son, who was most likely one of the chieftains of KUHLA, who appears to have been of the elder branch of the Pramaras, the foe of the Jit invaders.
Dr. Rajpal Ji,
Kindly examine notes 1. and 13. above. I would like to fully understand. Is'nt TOD linking Jat (through Jit) with Central Asia? Howdo you react to Tod's observation in note 13 taking Parmaras as the foe of the Jit invaders? I thought the Jats an Parmaras are from a common stock. Their current habitat and share clan names point to such a likelihood. Please also examine the dates given in the two inscriptions.
Dr. Rajpal Ji,
Kindly examine notes 1. and 13. above. I would like to fully understand. Is'nt TOD linking Jat (through Jit) with Central Asia? Howdo you react to Tod's observation in note 13 taking Parmaras as the foe of the Jit invaders? I thought the Jats an Parmaras are from a common stock. Their current habitat and share clan names point to such a likelihood. Please also examine the dates given in the two inscriptions.
Thank you Naveen.... The term Jit being taken as a variation of the 'Jat' that we know is tricky matter.
Tod's both Inscriptions I and II pertain to Malwa region which was dominated by Nagavanshi Rulers. Takhya is mentioned in both inscriptions. Takhya is local name in Malvi language for Takha which is same as Taxak. In 2008 I had the opportunity to visit a place called Takhaji in Mandsaur district. Takhaji (ताखाजी) is a place of religious and historical importance with temple of Taxaka in Mandsaur district in Madhya Pradesh. It is also known as Taxakeswara. It is situated at a distance of 22 km from Bhanpura town on Hinglajgarh road. This is the site of serpent king taxak , where he is worshiped as Taxakeshawar but the local people call him Takhaji. Curiously enough he shares the worship of the country folk with Dhanvantri, the Indian Aesculapius. The shrine in question stands on a most romantic spot from village Navali situated on the table land at the foot of which Bhanpura lies.
Mythological legend prevails here according to which Parikshita, the lone descendant of the House of the Pandu, had died of snakebite. He had been cursed by a sage to die so, the curse having been consummated by the serpent-chieftain Takshak. Janamejaya bore a deep grudge against the serpents for this act, and thus decided to wipe them out altogether. He attempted this by performing a great Sarpa satra - a sacrifice at Nagda that would destroy all living serpents. All the nagas had been destroyed in this nagayagya except Taxaka, who is believed to have obtained boon from Lord Vishnu. Local tradition goes that Taxaka resides here. Nagda means Naga+Daha i.e.burning of Nagas.
I have brought it on Jatland which you may read here - Taxakeshwar
The identification of the words used in Inscription 1 as per Tod's translation to convey the race/caste/community to which Jit Silendra belonged is necessary.
Kindly read a few clarifications already sought by quoting the contents of the Inscription like :
“May the Jit'ha be thy protector! What does this Jit resemble?”
What may this Jit'ha be compared to,
Such is the Jit'h
The fame of RAJA JIT!
The fortunes of RAJA JIT
The mighty warrior JIT SALINDRA
resplendent, as does the
moon, the earth, the dominions of SALPOORI.
The whole world praises the JIT prince,...''
This frequent use of Jit/Jitha in the document seems to leave little space for doubt that Tod rightly believed that King Salinder of Salapoori belonged to the Jit/Jat race/community/caste.
However, comments of the participants to this interpretation of the translated version of the document to arrive at some final conclusion, [based on present state of our knowledge about the document under reference when we have no access to the original inscription], are welcome.
Dr. Rajpal Ji,
Pending my acess to the original text of the two Tod inscriptions i would likr to hazard to share my hunch here.
The elements of Sandhi and Samas are always at work in compositions- whether in p[rose or poetry. The chances are that the real form of the term taken out by Tod after all may tur out to be at variance both in form and substance. I give an example:
...................................
Lwt us persist in our pursuit of the truth. May be the expression jit in Tod might have something to do with the bardic habit of using expressions lioke victory or victorious for their heroes.
Dr. Rajpal Ji,
Pending my acess to the original text of the two Tod inscriptions i would likr to hazard to share my hunch here.
The elements of Sandhi and Samas are always at work in compositions- whether in p[rose or poetry. The chances are that the real form of the term taken out by Tod after all may tur out to be at variance both in form and substance. I give an example:
B.S.Dahiya in his book, Jats, The Ancient Rulers...... had interpreted the adjective jiti (with soft t) used in line 5. of the Mandasaur stone slab Inscription of Yashodharman (Malava Samvat 589 ==532 A.D.) to indicate the Jat(with hard t) identity of the same king. This was mere fantasy. In fact the term was preseded by the text AAjaau (in the battle) and followed by the expression vijayate jagatim punashcha. The iull text read together simply means - victorious in battle he (i.e.Yashodharman) again scores victory over the universe (people) in winning their hearts. Dahiya;s far fetched interpretation falls flat.
Lwt us persist in our pursuit of the truth. May be the expression jit in Tod might have something to do with the bardic habit of using expressions lioke victory or victorious for their heroes.
Sir, what is your take on "ajaye jarto hunan" ?
This frequent use of Jit/Jitha in the document seems to leave little space for doubt that Tod rightly believed that King Salinder of Salapoori belonged to the Jit/Jat race/community/caste.
However, comments of the participants to this interpretation of the translated version of the document to arrive at some final conclusion, [based on present state of our knowledge about the document under reference when we have no access to the original inscription], are welcome.
Sir, what is your take on "ajaye jarto hunan" ?
I would go with Dr Rana here.
Jit in inscription may stand for something else .
Only a careful reading of the original inscription can give a better picture.
Good.
What alternate interpretation of this word other than Jit or Jat used several times in the inscription, do you or anybody else suggest !
Kindly share.
Good.
What alternate interpretation of this word other than Jit or Jat used several times in the inscription, do you or anybody else suggest !
Kindly share.
Dr. Rajpal ji,
Kindly revisit my post No.50 above. There I have given one example of wrong interpretation of the word (Jiti with soft 't') taking and linking it with the term Jat, the caste. There are other examples of the early savants working on and using as evidence seveal texts in Sanskrit inscriptions. I give a few: (i) J.F. Fleet, the celebrated epigarphist misreading a certain text in the Allahabad Pillar Inscription of Samudragupta as 'Babhuva' in place of the correct reading 'bhuvah' and on this basis branded the Inscription as posthumous (got inscribed by some one else on his behalf.It took more than fifty years for scholars to discard the mistake and reinstate the correct readiong and establishing that the Inscription was got inscribed by Samudragupta himself. (2) In the Gwalior Inscription of the time of Mihirakula in line 3. the expression 'abhango yah pashu patimarchayati' had been wrongly understood and translated by Fleet to say that Mihirakula did break the idol of Pashupati (Shiva). Perhaps he took it for granted that Mihirakula being an invading Huna couild only break the icon of Shiva. He had hardly cared to find out that the Inscription was got inscribed by one Matricheta (hard 't' ) on the event of his (by Matricheta) building a Sun temple. Mihirakula had nothing to with the temple. He was simply the reigning king of the area then (3) Professor Shri Ram Goel a distinguished scholar of Gupta History built the entire edifice of his theory of identifying king Chandra of the Mehrauli Iron Pillar Inscription with Samudra- Gupta, relying on the erroneous and long abandoned (by the svholarly world) reading 'dhavena' in place of the settled reading ;bhavena'. There are more instances .I do not wish to go on here.
If we decide to reach correct destination any patient wait should not be construed delay. If a doubt lurks our journey could be distracting. In any case I would prefer not to act as the odd man out. I am ready to contribute my mite according to my capabilities. Please carry on . I shall join whjerever I can say any thing which can carry us forward.
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