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42-399: In the praśasti of Haravijaya , Ratnākara, its author, speaks of himself as the son of Amṛtabhānu, a descendant of Durgadatta from Gangāhrada. According to Kalhaṇa's Rājataraṅgiṇī , he gained fame during the reign of Avantivarman ( r.  855–883 CE ), but the colophons of Haravijaya suggest it was composed during the reign of Cippaṭa Jayāpīḍa , between 826 and 838 CE. From

84-455: A deity, religious founder (Buddha, Tirthankara, sub-tradition of Hinduism), guru, or sages then typically announces gifts or donations to a monastery, school, temple or a generous cause. In some epigraphic literature, a prashasti is considered synonymous with a kirti or purva , and is related to the word kirtana which implies "songs and praises of" someone or a deity. He is the King of Peace,

126-494: A fire sacrifice (?) exemption (from taxes) to the caste of Brahmins. Of Arhat (... lost ...) (... lost ...)(He) causes to be built . . . . a royal residence (called) the Palace of Great Victory (Mahavijaya) at the cost of thirty-eight hundred thousands. And in the tenth year (he), following (the threefold policy) of chastisement, alliance and conciliation sends out an expedition against Bharatavasa (and) brings about

168-525: A historian known for his studies on Ajanta and other cave monuments of India, early misreadings and misinterpretations of the Hathigumpha inscription have led to errors and incorrect theories being widely held about the history of Andhra Pradesh, Odisha, Deccan region and early India. This inscription, consisting of seventeen lines has been incised in Prakrit language and Brahmi script. The inscription starts on

210-431: A king in the eastern region of ancient India (now part of and near Odisha ). It also includes information on religious values, public infrastructure projects, military expeditions and their purposes, society and culture. Paleographically, the inscription dates from the middle of the first century BCE to the early first century CE. The Hathigumpha inscription ( transl.  "Elephant Cave" inscription ) of Kharavela

252-411: A later phase of kāvya development, emphasising display of knowledge and command of poetical devices. The poet liberally uses concepts and technical terms from various śāstras on the fields described in the poem. Haravijaya has been praised in many Sanskrit anthologies and works on rhetorics and is also held in high esteem by modern Indian Sanskrit scholars. Rājaśekhara complemented Ratnākara with

294-421: A scholar of South Asian inscriptions, the inscription is the first extensive panegyric record in the poetic style. The style of Rudradaman 's inscription is seen in later prashasti inscriptions. The Tamil meykeerthi inscriptions are similar to the prashastis , but feature far more standardized formats. Hathigumpha inscription The Hathigumpha Inscription ( pronounced: ɦɑːt̪ʰiːgumpʰɑː)

336-528: A thousand milk oceans, nor ten thousand springtimes shining with flowers, nor ten million splendid moons of autumn, not a hundred lovely golden pots full of nectar in Dhanvantari’s hand, no, not a hundred thousand Merus, are worth the poem of the excellent poet Ratnākara. Peter Pasedach lists three commentaries on the poem: Viṣamapadoddyotā by Alaka, Laghupañcikā by Ratnakaṇṭha, and Haravijayasāravivaraṇa by Utpala. An edition of

378-643: Is a seventeen line inscription in a Prakrit language incised in Brahmi script in a cavern called Hathigumpha in Udayagiri hills, near Bhubaneswar in Odisha , India. Dated between the second century BCE and the first century CE, it was inscribed by the Jain king Kharavela of the Kalinga kingdom. The Hathigumpha Inscription presents, among other topics, a biographical sketch of

420-456: Is an Indian genre of inscriptions composed by poets in praise of their rulers. Most date from the 6th century CE onwards. Written in the form of poetry or ornate prose, the prashastis stereotypically constructed a genealogy, the ruler's attributes, eulogize victories, piety and typically ended with one or more announcements of generous gifts and rewards he has given. They differ from the so-called "Cultic" genre of Indian inscriptions which praise

462-514: Is found at Udayagiri, about 5 kilometres (3.1 mi) west of Bhubaneswar international airport. The Udayagiri hills host many ancient rock-cut caves such as the Rani Gumpha . Among these, to the west of Rani Gumpha, is a cavern called Hathigumpha on the southern face of Udayagiri hills. The inscription is named after this cavern. It is found partly in front and partly the ceiling of the cave. Though dated to between 2nd-century BCE and 1st-century CE,

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504-519: Is possibly his only other preserved work. Haravijaya is the longest extant Sanskrit mahākāvya , containing a total of 4351 verses in fifty sarga s (cantos). The poem narrates Śiva's victory over the Andhaka. In accordance with mahākāvya convention, the poem explores many aspects of life, including nature, seasons, love, and a battle. It also describes Śiva's iconographic features and gives an exposition of Śaiva philosophy in canto six. The poem belongs to

546-566: Is realised (the nature of) jiva and deha (... lost ...)bringing about a Council of the wise ascetics and sages, from hundred (i.e., all) quarters, the monks (samanas) of good deeds and who have fully followed (the injunctions) (... lost ...) near the Relic Depository of the Arhat, on the top of the hill, (... lost ...) with stones (... lost ...) brought from many miles (yojanas) quarried from excellent mines (he builds) shelters for

588-595: The 10th and 11th-century, and are called minor Hathigumpha inscriptions. Closer to the floor, there are small rock cut partitions which do not form a wall between the cells. Composed as it is in a very obscure Prakrit, and its characters badly weathered by centuries of exposure to the elements and in places quite illegible, the Hathigumpha inscription has long been the subject of a great controversy among historians and paleographers. A hand writing analysis suggests that three different ancient scribes likely worked together to produce this inscription. The scribes likely chiseled

630-425: The 3rd or 2nd-century BCE. According to Buhler, the palaeographical analysis suggests this inscription cannot be earlier than the 2nd-century BCE, or later than 1st-century BCE. In 1920, Jayaswal and Banerji stated that this inscription cannot be placed before the 2nd-century, and may be a bit later. On palaeographic grounds and considering it with information in other ancient Indian inscriptions, Sircar places this in

672-757: The Aira (Aila), the Great King, the descendant of Mahameghavahana, the increaser (of the glory) of the Cheti (Chedi) dynasty, (endowed) with excellent and auspicious marks and features, possessed of virtues which have reached (the ends of) the four quarters, overlord of Kalinga, for fifteen years, with a body ruddy and handsome were played youthsome sport; after that (by him who) had mastered (royal) correspondence, currency, finance, civil and religious laws (and) who had become well-versed in all (branches) of learning, for nine years (the office of) Yuvaraja (heir apparent)

714-405: The King of Prosperity, the King of Monks (bhikshus), the King of Religion (Dharma), who has been seeing, hearing and realising blessings (kalyanas), (... lost ...) accomplished in extraordinary virtues, respector of every sect, the repairer of all temples, one whose chariot and army are irresistible, one whose empire is protected by the chief of the empire (himself), descended from

756-636: The Pandya King. (... lost ...).(he) subjugates. In the thirteenth year, on the Kumari Hill where the Wheel of Conquest had been well-revolved (i.e., the religion of Jina had been preached), (he) offers respectfully royal maintenances, China clothes (silks) and white clothes (to monks). on the religious life and conduct at the Relic Memorial. By Kharavela, the illustrious, a layman devoted to worship,

798-647: The Puranas. The earliest well known example of an extensive prashasti is the Hathigumpha inscription of Kharavela inscribed in or about the 1st-century BCE in Prakrit language and Brahmi script. The earliest prashastic inscription in classical Sanskrit language is the Junagadh rock inscription of Rudradaman (circa 150 CE), which became a prototype for Gupta era poetic prashastis in Sanskrit. According to Richard G. Salomon –

840-634: The Sinhapatha Queen Sindhula. (... lost ...) (... lost ...)Patalaka(?)………(he) sets up four columns inlaid with beryl (... lost ...) at the cost of twenty-five hundred thousands; (he) causes to be compiled expeditiously the (text) of the seven-fold Angas of the sixty-four (letters). He is the King of Peace, the King of Prosperity, the King of Monks (bhikshus), the King of Religion (Dharma), who has been seeing, hearing and realising blessings (kalyanas)- (... lost ...) accomplished in extraordinary virtues, respector of every sect,

882-506: The character of a pure panegyric". This is an early prototype of prashasti style of inscriptions. The disagreements between scholars is in reading with interpolations, interpreting, dating and then linking the names of places and people mentioned with other records and general chronology of ancient events assuming a particular reading is correct. Notable mentions in the Hathigumpha Inscription include: According to Salomon,

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924-541: The conquest of the land (or, country) (... lost ...) and obtains jewels and precious things of the (kings) attacked. (... lost ...) And the market-town (?) Pithumda founded by the Ava King he ploughs down with a plough of asses; and (he) thoroughly breaks up the confederacy of the T[r]amira (Dramira) countries of one hundred and thirteen years, which has been a source of danger to (his) Country (Janapada). And in

966-616: The dignity of auspicious motherhood (... lost ...). Then in the eighth year, (he) with a large army having sacked Goradhagiri causes pressure on Rajagaha (Rajagriha). On account of the loud report of this act of valour, the Yavana (Greek) King Dimi[ta] retreated to Mathura having extricated his demoralized army and transport (... lost ...). (He) gives (... lost ...) with foliage Kalpa (wish-fulfilling) trees, elephants, chariots with their drivers, houses, residences and resthouses. And to make all these acceptable (he) gives at

1008-634: The family of the Royal Sage Vasu, the Great conqueror, the King, the illustrious Kharavela. The prashastis generally contained ornate titles, links to mythical legends or comparisons to deities, and often fabricated stories about wars, victories, loot and attributes. For example, they would create genealogies of the rulers linked to solar or lunar dynasties, and in their praise allude to legendary heroes from Indian myths and legends such as those found in Epics and

1050-621: The fifth year he brings into the capital from the road of Tansauliya the canal excavated in the year one hundred-and-three of King Nanda (... lost ...) Having been (re-)anointed (he while) celebrating the Rajasuya, remits all tithes and cesses, bestows many privileges (amounting to) hundreds of thousands or the City-Corporation and the Realm-Corporation. In the seventh year of his reign, his famous wife of Vajiraghara obtained

1092-625: The following verse: mā sma santi hi catvāraḥ prāyo ratnākarā ime itīva sa kṛto dhātrā kavī ratnākaro ’paraḥ Thinking the four oceans were not enough, the creator made another ocean, the poet Ratnākara. Durgaprasad and Parab cite a contemporary opinion in their 1890 edition of the Haravijaya : dugdhābdhīnāṃ sahasraṃ na kusumalasitaṃ sadvasantāyutaṃ vā koṭir vā pārvaṇānāṃ suṣamaśāśabhṛtāṃ neṣadoṣātanānām sampūrṇaṃ vā sudhābhiḥ puraṭaghaṭaśataṃ hanta dhvanvantareno pāṇiṣṭhaṃ cāru ratnākarasukavigirāṃ merulakṣaṃ na mūlyam Not

1134-532: The fourth year, 'the Abode of Vidyadharas' built by the former Kalingan king(s), which had not been damaged before (...lost...) with their coronets rendered meaningless, with their helmets (?) (bilma) cut in twain (?), and with their umbrellas and bhingaras cast away, deprived of their jewels (i.e., ratana, Skt. ratna, precious objects) all the Rathikas and Bhojakas (he) causes to bow down at his feet. Now in

1176-575: The inscription was unknown to the scholars till they were rediscovered by A. Sterling and published in Asiatic Researches XV in 1825. An eye-copy prepared by Kittoe was published by James Prinsep in 1837, followed by a trace by Alexander Cunningham in 1877. R.L. Mitra published a modified version in his Antiquities of Orissa in 1880. The first cast of this important inscription was published by Bhagwan Lal Indraji in 1884, followed by publication of an ink impression in 1906 by Bloch. Indraji

1218-484: The irregular overhanging rock and then deep incised the Brahmi text. Lines 1–6 of the main Hathigumpha inscription are well preserved, while last four Lines 16–17 show losses in the left part and the rest of these lines partially preserved. The other seven lines – Lines 7 through 15 – in the middle are problematic and can be read in many different ways. According to Jayaswal, a scholar whose ink impressions and readings are among

1260-423: The most cited in the studies related to Hathigumpha inscription: These middle lines have been eroded and corrupted by natural processes over 2,000 some years. Processes such as rains, dripping water, dust, hornets and such causes have leveled or corrupted some Brahmi characters. In some cases so much that it is difficult to distinguish whether a cut is a chisel mark or a part of an aksara (letter). In other cases,

1302-504: The natural processes have added an angular-stroke or mark that can be included or rejected as an intended modification. The different hand writing styles found in the inscription further complicate what and how to read the letters. Thus, variant casts and ink impressions of the Hathigumpha inscriptions have been published, in part fueling the disagreements, interpretations and different scholarly translations. The mid and late-19th century scholarship suggested that this inscription may be from

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1344-444: The overhanging brow of Hathigumpha cavern and the first eight lines are visible at the front. The remaining nine lines continue on the same rock, but given the sloping shape of the cavern, it appears on the cavern's roof. The seventeen lines cover about 15 feet by 5.5 feet of the stone's surface. Below this inscribed rock, the cavern's walls are rock-cut and some sections polished. These too have inscriptions, but these were added between

1386-510: The repairer of all temples, one whose chariot and army are irresistible, one whose empire is protected by the chief of the empire (himself), descended from the family of the Royal Sage Vasu, the Great conqueror, the King, the illustrious Kharavela. The Hathigumpha Inscription is the main source of information about the Jain Kalinga ruler Kharavela . His year-by-year achievements in this inscription, states Richard Salomon, "approximates

1428-486: The riches of Amga and Magadha along with the keepers of the family jewels of (... lost ...) (... lost ...) (He) builds excellent towers with carved interiors and creates a settlement of a hundred masons, giving them exemption from land revenue. And a wonderful and marvellous enclosure of stockade for driving in the elephants (he)(... lost ...) and horses, elephants, jewels and rubies as well as numerous pearls in hundreds (he) causes to be brought here from

1470-600: The second half of the 1st-century BCE, or possibly in the first decades of the 1st-century CE. The seventeen lines of the inscription has been variously translated by many. The translation published by Jayaswal and Banerji in Epigraphia Indica Volume 20 (public domain), with alternate readings by other scholars, is as follows: Salutation to the Arhats [Jinas]. Salutation to all the Siddhas. By illustrious Kharavela,

1512-558: The theme of his poem, it can be assumed that he was a practitioner of Kashmiri Śaivism ; Alexis Sanderson states that the poem's hymns to Śiva and Pārvatī in canto 6 and 47 respectively are the earliest dateable evidence of the presence of Mantramārgic Śaivism in Kashmir. He also authored the Vakroktipañcāśikā , containing fifty verses of dialogue between Śiva and Pārvatī, employing the device of vakrokti ("punning conversation"); this

1554-629: The twelfth year he terrifies the kings of the Utarapatha with (... lost ...) thousands of (... lost ...) And causing panic amongst the people of Magadha (he) drives (his) elephants into the Sugamgiya (Palace), and (he) makes the King of Magadha, Bahasatimita, bow at his feet. And (he) sets up (the image) 'the Jina of Kalinga' which had been taken away by King Nanda (... lost ...) and causes to be brought home

1596-503: The walls and the buildings (of the city), (which had been) damaged by storm; in the city of Kalinga (he) causes the erection of the embankments of the lake (called after) Khibira Rishi, (and) of (other) tanks and cisterns, (also) the restoration of all the gardens (he) causes to be done at (the cost of) thirty-five-hundred-thousands, and (he) gratifies the People. And in the second year (he), disregarding Satakamni, despatches to

1638-631: The western regions an army strong in cavalry, elephants, infantry (nara) and chariots (ratha) and by that army having reached the Kanha-bemna, he throws the city of the Musikas into consternation. Again in the third year, (he) versed in the science of the Gandharvas (i.e., music), entertains the capital with the exhibition of dapa, dancing, singing and instrumental music and by causing to be held festivities and assemblies (samajas); similarly in

1680-709: The work was published in 1890, prepared by Pandit Durgaprasad and Kasinath Pandurang Parab for the Kāvyamālā series. It contains Alaka's commentary up to canto 46. Another edition of the text, from 1982, was prepared by Dr. Goparaju Rama for the Ganganatha Jha Kendriya Sanskrit Vidyapitha Text Series and published in two volumes. It is a critical edition based on six manuscripts without any serious variation, and only contains Ratnākara's verses, without any commentary. Prashasti Prashasti ( IAST : Praśasti, Sanskrit for "praise")

1722-409: Was administered. Having completed the twenty-fourth year, at that time, (he) who had been prosperous (vardhamana) since his infancy(?) and who (was destined) to have wide conquests as those of Vena, then in the state of manhood, obtains the imperial (maharajya) coronation in the dynasty of Kalinga. As soon as he is anointed, in the first (regnal) year (he) causes repairs of the gates,

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1764-466: Was the first scholar to declare that the king eulogised in the Hathigumpha inscription was named Kharavela, but the cast impression, his translation and interpretation had many errors. The translations, disputes, problems with Hathigumpha inscription and various corrections have attracted the attention of scholars such as Kielhorn, Fleet, Luders, Banerji, Jayaswal, Konow, Thomas, Majumdar, Barua, Pandey, Sircar and many others. According to Walter Spink,

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