Bamhani Anuppur

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Author:Laxman Burdak, IFS (R)
District map of Shahdol Anuppur
Bamhani-Jatanga in Pushparajgarh, Anuppur,MP
Amarkantak in Anuppur

Bamhani (बम्हनी) is a village in Pushparajgarh tahsil of Anuppur district in Madhya Pradesh, India.

Variants

Location

Bamhani is a Village in Pushprajgarh Tehsil in Anuppur District of Madhya Pradesh State, India. It belongs to Shahdol Division . It is located 32 KM towards South from District head quarters Anuppur. 498 KM from State capital Bhopal. Bamhani Pin code is 484881 and postal head office is Rajendragram. Bamhani is surrounded by Karanjiya Tehsil towards South , Jaithari Tehsil towards North , Bajag Tehsil towards South , Sohagpur Tehsil towards North.[2]

History

It was a historical place in Sohagpur tahsil of erstwhile Rewa princely state in Madhya Pradesh. Bamhani Plates Of Bharatabala[3] were found here.

Bamhani Plates Of Bharatabala

Vakatakas Inscriptions of the Feudatories of the Main Branch
No.19: Plate XIX
Bamhani Plates Of Bharatabala

Source - Corpus Inscriptionum Indicarum Vol.5 (Inscriptions of The Vakatakas), Edited by Vasudev Vishnu Mirashi, 1963, Archaeological Survey of India, p.82-88

[p.82]: These plates were discovered at the village Bamhani in the Sohagpur tahsil of the former Rewa State. Dr. B. Ch. Chhabra published first a short note on it in the Bharata Kaumudi, Part I, pp. 215 ff. and later edited them with facsimiles and a translation in the Epigraphia Indica, Vol. XXVII, pp. 132 ff. I discussed the historical information furnished by these plates in an article entitled ‘ The Pandava Dynasty of Mekala' published in the Indica, Indian Historical Research Institute Silver Jubilee Commemoration Volume), pp. 268 f. The plates are edited here from the facsimiles accompanying Dr. Chhabra’s article in the Epigraphia Indica.

‘The plates are three in number..... The characters are of the nail-headed variety of the southern alphabets. They resemble in some respects those of the Poona plates of Prabhavatigupta, which also are of the same nail-headed variety, but, unlike the latter, they do not contain any admixture of the northern letters. The language is Sanskrit, the record being partly in prose and partly in verse.

[p.83]: The inscription is one of Maharaja Bharata or Bharatabala of the Pandava lineage, who ruled over the country of Mekala. The object of it is to record the grant of the village Vardhamanaka (वर्धमानक) situated in the Panchagarta (पञ्चगर्त)-vishaya in the Uttararashtra (उत्तरराष्ट्र) (Northern Division) of Mekala to the Brahmana Lohitasarasavmin of the Vatsa gotra and the Madhyandina shakha. The charter was written by Shiva the son of the Rahasika Isana (राहसिक ईशान), and was engraved by Mihiraka, the son of the goldsmith Isvara. It is dated in the regnal year 2, on the thirteenth tithi of the dark fortnight of the month Bhadrapada, the nakshatra being Pushya.

The plates give the following genealogy of the donor:—

Jayabala (जयबल)

Vatsaraja (वत्सराज) m Dronabhattarika (द्रोणभट्टारिका)

Maharaja Nagabala (नागबल) m. Indrabhattarika (इन्द्रभट्टारिका)

Maharaja Bharatabala (भरतबल ) alias Indra ni. Lokaprakasa (लोकप्रकाशा .

The inscription does not mention any royal title in connection with the names of the first two kings, probably because their description is given in verse. The next two kings Nagabala and Bharatabala are first described in a prose passage and later eulogised in one or more verses. They are both styled as Maharaja and described as devout worshippers of Maheshvara, great patrons of the Brahmanas and as Paramagurudevatādhidaivatavishesha which has been taken to mean ' distinguished as a highly venerable personage, a deity and a supreme divinity'. This last epithet which signifies the divine nature of the kings is not noticed in the inscriptions of even Gupta and Vakataka kings. A similar epithet, viz-, Paramadevatādhidaivata occurs, however, in the Soro and Patiakella plates as shown by Dr. Chhabra.

From verse 5 it appears that Bharata or Bharatabala was also known by the name of Indra. This is also confirmed by his comparison with Indra, the lord of gods, in verses 6 and 8. Bharatabala married Lokaprakasha who is described as born in a family descended from gods and as a princess of Kosala. Dr. Chhabra's view that she might be a princess of the Pandava family of Kosala cannot be accepted; for, supposing that there was a Pandava family ruling over Southern Kosala in this period it must have been regarded as sagotra, if not samānodaka, of the family ruling over the country of Mekala. Hindu Dharmasastra does not allow marriages between samānodakasand sagotras. Lokaprakasa probably belonged to the family descended from Shura (शूर). From the Arang plates1 dated in the Gupta year 182 (501-02 A.C.) we learn that this family was ruling in Kosala (Chhattisgadh) for at least five generations before Bhimasena I who was reigning at the time. The five ancestors were Shura, Dayita (or Dayitavarman I), Bibhishana, Bhimasena I and Dayitavarman II. Lokaprakasa, who married Bharatabala was probably a daughter of Bhimasena I of Dakshina Kosala.

As stated before, this dynasty of Mekala traced its descent from the Pandavas of epic fame. In verse 11 which seems to have a double meaning, the family is called saumya, i.e., descended from Soma or the Moon. The Pandavas of the Mahabharata are known to have belonged to the lunar race.

As pointed out by Dr. Chhabra, verse 11 seems to describe not only the king (narendra) Bharatabala, but also his suzerain Narendra i.e., the Vakataka king Narendrasena.2 From

1 Ep.Ind., Vol. IX, pp. 342 f. The date of this plate is G. 182 not 282 as read by the editor. Ibid., Vol. XXVI, p. 228.

2 For a similar instance, sec the Surat plates of Shryashraya Siladitya, which describe the Chalukya Emperor Vinayaditya, the Suzerain of Shryashraya Siladitya.

[p.84]: the Balaghat plates we know that the commands of Narendrasena were honoured by the rulers of Kosala, Mekala and Malava. This is usually taken to mean that the rulers of these countries acknowledged the suzerainty of the Vakataka king. In the Arang plates of Bhimasena II we have, however, no indication that any of his predecessors were the feudatories of the Vakatakas. Like these rulers of Kosala, Bharatabala also makes no clear reference to his overlord, but he may have covertly alluded to him in the verse in question.1

Among the officers to whom the royal order is addressed are mentioned the Gramakuta (ग्रामकूट), Dronagrakanayaka (द्रोणग्रकनायक), Devavarika (देववारिक) and Gandaka (गण्डक). Except Gramakuta (ग्रामकूट), these names are not known to occur elsewhere. The Gramakuta was, of course, the head of the village. The Dronagrakanayaka (द्रोणग्रकनायक) was evidently the chief of the Dronagraka (द्रोणग्रक) which seems to be the same as Dronamukha (द्रोणमुख) mentioned in the Arthashastra. Kautilya lays down that there should be a Dronamukha in the midst of four hundred villages.2 The Dronagrakanayaka' was probably the head of this principal village. Dr. Chhabra takes Devavārika in the sense of ‘ a superintendent of temples and holy places Perhaps Devavārika is a mistake for Dauvārika, in which case it may mean the same as Pratihara. The Sukranitisāra mentions the Pratihara as the head of the town or village police.3 The Gandaka has been taken in the sense of ‘ a warrior' but may signify the same as bhata (भट) or ‘ a soldier'. These officers and government servants are concerned with the collection of revenue and the maintenance of peace and order and have therefore to be informed of every gift or transfer of landed property.

The localities mentioned in the present grant have already been identified by Dr. Chhabra.

Mekala is the name of the country comprising Amarakantak (अमरकंटक) and the surrounding region. The Narmada, which takes its rise in the Amarakantak hill, is called Mekala-kanyakā (मेकल-कन्यका).

Vardhamanaka (वर्धमानक) is, of course, Bamhani where the plates were found.

Panchagarta (पञ्चगर्त) probably means a valley of five rivers. It is noteworthy that in the vicinity of Bamhani there are five rivulets at a short distance from one another, which later on join the Sona. There is also a village named Pachgaon, about three miles south of Shahdol, which probably represents the headquarters of the Panchagarta vishaya.

Translation 16

[p.86]: Success ! Hail !

(Verse- 1). There was in the lineage of the Pandavas of extremely spotless glory and abundant lustre, a king of Mekala, who acquired wide fame and became foremost among the lords of the earth — who, by his own glorious deeds, has, for all time, become renowned in this world by the name of Jayabala (जयबल), a disposer of Fortune, who had a charming form and was adorned with a multitude of excellent qualities.

(V. 2). He had a son, who resembled the lord of Vatsa (वत्सराज)17 (i.e. Udayana) ; who attained victories in battles; who was famous, compassionate, endowed with virtues and conversant

16 In this I have derived some help from Dr. Chhabra’s translation of this record.

17 This is according to the proposed emendation Vatsesvara-pratisamo. If the text is to be interpreted as it stands, Vatsesvara will be the same as Vatsaraja (वत्सराज) mentioned in the next verse.

[p.87]: with religious rites; (and) who made the gardens of the houses of his enemies crowded with wild beasts1.

(V. 3). There was the king, the illustrious Vatsaraja (वत्सराज), who was magnanimous; who extolled the good deeds (of others) : who could differentiate between merits and was obliging to (his) people, righteous and devoted to good policy.

(Line 8). His son was the illustrious Maharaja Nagabala (नागबल), born of the illustrious ,(queen) Dronabhattarika (द्रोणभट्टारिका), who meditated on his feet ; who was a devout worshipper of Mahesvara (Shiva) and a great patron of the Brahmanas; who was (regarded as) the most revered teacher, a deity and the supreme divinity and was possessed of royal fortune.

(V. 4) . As he marched along, the earth, the paths on which were pounded by the hoofs of (his) horses, obscured the quarters, their farthest regions becoming dry and disturbed by dust; (but) his elephants, whose temples were soiled with the rutting juice, immediately restored order to them, making them wet with the spray (of their rut).

(Line 13). Then there is his son the illustrious Maharaja Bharata, born of the illustrious queen Indrabhattarika (इन्द्रभट्टारिका), who meditates on his feet ; who is a devout worshipper of Maheshvara and a great patron of the Brahmanas ; (and) who (is regarded as) the most revered teacher, a deity and the supreme divinity.

(V. 5). From her who was endowed with the qualities of compassion and good nature as also with generosity and wisdom, there was born the son (known as ) Indra possessed of a spotless and lovely lustre, even as Karttikeya was born from (Parvati) the daughter of the lord of mountains.

(V. 6). He is (the god) Indra (इन्द्र) in the destruction (of his enemies) and (the god) Fire brilliant with lustre; he is amiable and steadfast in his adherence to good behaviour; he has attained authority and eminence in consequence of the (sacred) mantras recited by the Brahmanas; his appearance makes good persons happy and leads to attainment, by the people, of religious merit and prosperity; he is always honoured by good persons with presents of wealth even as sacrificial fire kindled on the altar is with offerings (of ghee etc.).

(V. 7). He, the powerful one, who has covered all regions with (the dead bodies of) the multitude of the mighty and roaring enemies whom he has forcibly overthrown even as an excellent quarter-elephant does with the lofty, thickly growing and resounding trees which it uproots. May the Earth, who yields (the three objects of) religious merit, wealth and enjoyment, produce abundant prosperity due to good government throughout the entire dominion of this king who thus exerts himself2 !

(V. 8). The illustrious king Bharata (भरतबल), the foremost among the lords of the earth, resembles (Indra) the lord of gods, in valour — (he) who has given shelter to the Fortune of the multitude of foes slain by him, when she resorted to his arm.

The matchless one -

(V. 9). who is, as it were, the Ganga herself, descended here from the world of gods, sanctifying the peoples — (she) who has character, bright and spotless like crystal, which is purified by restraints and vows even as the Ganga has a pure stream of crystal-like white and clear water, which flows within its banks, (and) who is endowed with a multitude of tranquility and other virtues just as the Ganga has its waves of water ;

(V. 10). who, (named) Lokaprakasha, has become the best royal consort of the king Bharatabala (भरतबल), whose fame is (lovely) like the moon-beams ; who, being born in a family of the

1 He made the palaces of his enemies desolate.

2 For the construction, see above, p. 85, n. 3.

[p.88]:gods, has become highly renowned ; who, by her constant pursuit of (the three purushārthas of) religious merit, prosperity and happiness, has dispelled the darkness of ignorance (and) has become extremely resplendent in the world1, (and) who has attained an eminent status with her sons and grandsons, who, lion-like princes as they are, are devoted to justice and discipline.

(V. 11). That illustrious king2, the sovereign, who is endowed with a multitude of excellences, who has destroyed his enemies, whose pair of feet, having the grace of full-blown lotuses, and rubbed by the heads of several feudatory princes subdued by his perfect triad of powers, has overcome all regions and whose birth is highly extolled by the people as being in the famous Lunar race —

(Line 34) (He) issues the following order to all residents concerned headed by (the officials, viz.)3 the Gramakuta (ग्रामकूट), the Chief oh the Dronagraka (द्रोणग्रक), the Devavarika (देववारिक) and the Gandakas (गण्डक) in (the village) Vardhamanaka (वर्धमानक) in the vishaya of Panchagarta (पञ्चगर्त) (included) in the Uttara-rashtra (उत्तर राष्ट्र) (Northern Division) of Mekala (मेकला) —

(Line 36). “Be it known to you that for the increase of the religious merit of Our father and mother and of Ourself, we have donated this village extending to its four boundaries, — together with udranga (उद्रंग) and uparikara (उपरीकर)4, together with treasures and deposits, and (with the privilege that it is) not to be entered by (Our) soldiers and policemen except for punishing thieves, — to the illustrious Lohitasarasvamin (लोहितसरस्वामिन of the Vatsa gotra and the Mādhyandina shākhā, (to be enjoyed by him and his successors) as long as the moon, the sun, the earth and the stars will endure.

Knowing this, you should obey his orders and offer him the bhāga and bhoga according to custom.”

This command has been given by Me personally. And those kings also who will be born in Our family should consent to and maintain this gift. And whosoever will cause obstruction in (the enjoyment of) this grant, will incur (the guilt of) the five great sins.

(Here occur three benedictive and imprecatory verses.)

(Line 47). This charter is concluded. In the year 2 of the increasingly victorious reign, on the thirteenth (lunar day) of the dark (fortnight) of Bhadrapada, the nakshatra being Pushya.

This charter has been written by Siva, son of the Rāhasika Ishāna and engraved by Mihiraka, son the goldsmith Isvara.

1 There is obviously a pun on her name Lokaprakāshā.

2 There is a pun on the word narendra which means here (i) a king (viz. Bharatabala) and the Vakataka king Narendrasena. The translation given above is with reference to the first meaning. In the second, saumyavansha will have to be taken in the sense of ‘a family of gentle nature. The Vakatakas were Brahmanas by caste. Hence their family is described here as gentle by nature.

3 For these officials, see above, p. 84.

4 Udranga and uparikara correspond to the bhāga and bhoga mentioned below in line 40. Udranga was probably a land-tax while uparikara signified some miscellaneous taxes in kind such as are mentioned in the MSM., Ch. VII, vv. 130-32.

Wiki editor Notes

  • Gand (गंड) (Jat clan) → Gandaka (गंडक). Gandaka (गंडक) is mentioned as one of the officers to whom the royal order is addressed in Bamhani Plates Of Bharatabala. The Gandaka has been taken in the sense of ‘a warrior' but may signify the same as Bhata (भट) or ‘a soldier'.[8]

External links

References

  1. ↑ Corpus Inscriptionum Indicarum Vol.5 (Inscriptions of The Vakatakas), Edited by Vasudev Vishnu Mirashi, 1963, Archaeological Survey of India, p.82-88
  2. ↑ http://www.onefivenine.com/india/villages/Anuppur/Pushprajgarh/Bamhani
  3. ↑ Corpus Inscriptionum Indicarum Vol.5 (Inscriptions of The Vakatakas), Edited by Vasudev Vishnu Mirashi, 1963, Archaeological Survey of India, p.82-88
  4. ↑ Corpus Inscriptionum Indicarum Vol.5 (Inscriptions of The Vakatakas), Edited by Vasudev Vishnu Mirashi, 1963, Archaeological Survey of India, p.82-88
  5. ↑ Corpus Inscriptionum Indicarum Vol.5 (Inscriptions of The Vakatakas), Edited by Vasudev Vishnu Mirashi, 1963, Archaeological Survey of India, p.82-88
  6. ↑ Corpus Inscriptionum Indicarum Vol.5 (Inscriptions of The Vakatakas), Edited by Vasudev Vishnu Mirashi, 1963, Archaeological Survey of India, p.82-88
  7. ↑ Corpus Inscriptionum Indicarum Vol.5 (Inscriptions of The Vakatakas), Edited by Vasudev Vishnu Mirashi, 1963, Archaeological Survey of India, p.82-88
  8. ↑ Corpus Inscriptionum Indicarum Vol.5 (Inscriptions of The Vakatakas), Edited by Vasudev Vishnu Mirashi, 1963, Archaeological Survey of India, p.82-88
  9. ↑ Corpus Inscriptionum Indicarum Vol.5 (Inscriptions of The Vakatakas), Edited by Vasudev Vishnu Mirashi, 1963, Archaeological Survey of India, p.82-88
  10. ↑ Corpus Inscriptionum Indicarum Vol.5 (Inscriptions of The Vakatakas), Edited by Vasudev Vishnu Mirashi, 1963, Archaeological Survey of India, p.82-88
  11. ↑ Corpus Inscriptionum Indicarum Vol.5 (Inscriptions of The Vakatakas), Edited by Vasudev Vishnu Mirashi, 1963, Archaeological Survey of India, p.82-88
  12. ↑ Corpus Inscriptionum Indicarum Vol.5 (Inscriptions of The Vakatakas), Edited by Vasudev Vishnu Mirashi, 1963, Archaeological Survey of India, p.82-88
  13. ↑ Corpus Inscriptionum Indicarum Vol.5 (Inscriptions of The Vakatakas), Edited by Vasudev Vishnu Mirashi, 1963, Archaeological Survey of India, p.82-88
  14. ↑ Ep.Ind., Vol. IX, pp. 342 f. The date of this plate is G. 182 not 282 as read by the editor. Ibid., Vol. XXVI, p. 228.
  15. ↑ O.S.Tugania:Jat Samuday ke Pramukh Adhar Bindu,p.59,s.n. 2268
  16. ↑ Jat History Thakur Deshraj/Chapter VIII,s.n. 22.p-585
  17. ↑ Mahendra Singh Arya et al.: Ādhunik Jat Itihas, Agra 1998 p. 266
  18. ↑ Corpus Inscriptionum Indicarum Vol.5 (Inscriptions of The Vakatakas), Edited by Vasudev Vishnu Mirashi, 1963, Archaeological Survey of India, p.82-88
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