Dantewara

Author:Laxman Burdak, IFS (R)

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Map of Dantewara district

Location Map

Dantewara on Google Map

Dantewara (दंतेवाडा) is a town and district in the state of Chhattisgarh. Until 1998, Dantewada District was a tehsil of the larger Bastar District. Dantewada District has an area of 3,410.50 km².

Variants

• Dakshin Bastar
• South Bastar
• Dantewara (दंतेवाडा)
• Dantewada (दंतेवाडा)
• Danteshwari (दन्तेश्वरी)
• Danteshwari Temple (दन्तेश्वरी मन्दिर)
• Dantevara (दंतेवर) = Danteshvara दंतेश्वर = Dantewara (दंतेवाडा) (जिला बस्तर, छत्तीसगढ़) (AS, p.422)
• Danteshvari/Danteshwari (दंतेश्वरी) (AS, p.422)

Origin

Danteshwari Temple

The town Dantewara is named after the goddess Danteshwari, the presiding deity of the Danteshwari Temple.

Location

It is located in the town, 80 km from the Jagdalpur tehsil.

Formation of District

Before Indian Independence, the district was part of the princely state of Bastar. After Independence in 1947, Bastar's ruler acceded to the government of India, and the erstwhile state became part of Bastar District of Madhya Pradesh state. Bastar District was divided into the districts of Bastar, Dantewada, and Kanker in 1998. In 2000, Dantewada was one of the 16 Madhya Pradesh districts that constituted the new state of Chhattisgarh. Dantewada was bifurcated in 2007, resulting in a new district Bijapur district, Chhattisgarh with four tehsils: Bijapur, Bhairamgarh, Usoor and Bhopalpatnam. It was further bifurcated in 2012, resulting in another new district, Sukma, with three tehsils: Chhindgarh, Sukma and Konta.

Tahsils in Dantewada district

Dantewada district has 6 tahsils: 1. Bade Bacheli, 2. Barsur, 2. Dantewada, 4. Gidam, 5. Katekalyan, 6. Kuakonda

Visit of Author

Author visited Geedam, Dantewara and Danteshwari Temple on 18.07.1892 along with Conservator of Forests Jagdalpur Mr PM Rajware. Author (Laxman Burdak) mentioned this village in his diary:

18.07.1982: Jagdalpur - Geedam - Dantewara - Forest and back, 8.30 – 17 Hrs. Conservator of Forest Jagdalpur Mr PM Rajwade picked me from my residence in the morning to accompany him on his tour. Visited Gidam nursery and Dantewara Timber Depot with CF Jagdalpur Mr PM Rajwade. Reached Geedam at 11 Hrs and Dantewara at 12 Hrs. Visited Danteshwari Temple with him in afternoon.

The town Dantewara is named after the goddess Danteshwari, the presiding deity of the Danteshwari Temple. The goddess Danteshwari is worshipped as an incarnation of Shakti and the temple is held to be one of the fifty-two sacred Shakti Peethas. Situated in Dantewada, south-west of Jagdalpur, at the confluence of the holy rivers Shankhini & Dankini, this six hundred year old temple is one of the ancient heritage sites of India and is a representation of the religio-socio-cultural history of the Bastar region.

History

History of Dantewada talks about the different changes that lead to its formation. Dantewada was formed in the year 1998. This particular region has several similarities with the District of Bastar as far as culture is concerned. Dantewada District which is also known as Dakshin Bastar or Dantewara District is a district in Chhattisgarh. It is the district headquarters of the state which is a part of Bastar Division. Until the year of 1998 the district of Dantewada was a tehsil of the larger District of Bastar.

Origin of the name ‘Dantewada’: Dantewada derived its name from the town capital of the district which is named after the deity of the town Ma Danteshwari. The Goddess that is Ma Danteshwari is the most worshipped and revered Goddess who is an incarnation of Shakti. The region of Dantewada is believed to be one of the total numbers of 52 sacred Shakti pithas of the Hindu Mythology.

According to Ramayana Rama had taken shelter in this region during his exile. This place which was once known as Dandakaranya has thus been associated as Rama’s Karmabhumi which means the land of destiny.

Inhabitants of the banks of the Indus River separated from the Prag Dravidians in 1500 B.C. It is mentioned in the ancient Sanskrit literature that one section of this segregated group reached Bastar as Dravid Speaking “Naga”. The Chhindak Nags were ancestors of modern Gonds.

The region of Bastar was once ruled by the Satwahana rulers from 72 BC to 200 AD. Before the Nala dynasty, traces of flourishing of Jainism and Buddhism can be seen in this region.

During the periods of Nalas (350-760) and the Nagas (760-1324) the ruling system was tribal republican in this area which is worth mentioning. But in the later periods the system had gradually been ruined. During the later years the entry of outsiders laid the foundation of Feudalism in this area, which created obstacles and inertness in development for five centuries continuously.

The different dynasties or rulers of the district of Dantewada are Nalas (350-760 AD), Chalukya (1324-1777 AD), Nagas (760-1324 AD), Bhonsle (1777-1853 AD) and British (1853-1947 AD). Also, the capitals of this particular region at different times in history are Chitapur, Dantewada, Rajpur, Bade-Dongar, Bastar, Rajnagar, Jagdalpur, Mandhota and Barsur.

Inscriptions

The Bhairamgudi inscription at Dantewara appears to be the oldest of all, as its date appears to be Saka 984. ²

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2. As read by Rai Bahadur V. Venkayya.

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दंतेवर

विजयेन्द्र कुमार माथुर ने लेख किया है ... दंतेवर = दंतेश्वर = दंतेवाडा (जिला बस्तर, छत्तीसगढ़) (AS, p.422) में दंतेश्वरमाई नामक एक प्राचीन, रहस्यपूर्ण मंदिर आदिवासियों के इस सुनसान प्रदेश में स्थित है.

दन्तेश्वरी मन्दिर

दन्तेश्वरी मन्दिर – दन्तेश्वरी मन्दिर छत्तीसगढ़ के दन्तेवाड़ा में स्थित एक शक्तिपीठ है जो दन्तेश्वरी देवी को समर्पित है. इस मन्दिर का निर्माण 14वीं शताब्दी में हुआ था. दन्तेवाड़ा का नाम देवी दन्तेश्वरी के नाम पर ही पड़ा है जो काकतीय राजाओं की कुलदेवी हैं. परम्परागत रूप से देवी दन्तेश्वरी बस्तर राज्य की भी कुलदेवी हैं. दंतेवाड़ा, जगदलपुर के दक्षिण-पश्चिम में दो पवित्र नदियों शंखिनी और डंकिनी के संगम पर स्थित है. दोनों नदियों के पानी के अलग-अलग रंग हैं. दोनों नदियाँ दंतेश्वरी मंदिर के पास आकर एक होती हैं. यह छह सौ साल पुराना मंदिर भारत के प्राचीन मंदिरों में से एक है. यह भारत का एक महत्वपूर्ण विरासत स्थल है और बस्तर क्षेत्र के धार्मिक-सामाजिक-सांस्कृतिक इतिहास का प्रतिनिधित्व करता है. दूरस्थ होने से इस मंदिर के बारे में भारत के बहुत कम लोगों को पता है. विशाल मंदिर परिसर आज वास्तव में सदियों से इतिहास और परंपरा का एक खड़ा स्मारक है. अपनी समृद्ध वास्तुकला और मूर्तिकला और अपनी जीवंत त्योहार परंपराओं के साथ, दंतेश्वरी माई मंदिर इस क्षेत्र के लोगों के लिए सबसे महत्वपूर्ण आध्यात्मिक केंद्र के रूप में कार्य करता है.

Villages in Dantewada tahsil

Acheli, Adpal, Alnar, Alnar, Anwarabhata, Aranpur, Arbe, Atepal, Bade Bacheli (NP), Bade Bedma, Bade Hadmamunda, Badegadam, Badegodre, Badegudra, Badekameli, Badekarka, Badelekhapal, Badepaneda, Badesurokhi, Badetumnar, Bainpal, Balegapal, Balood, Balpet, Bangapal, Barrem, Barsur, Basanpur, Behnar, Bengloor, Bengpal, Bhairamband, Bhalunala, Bhansi, Bhatpal, Bhogam, Bhusaras, Binjam, Bodepali, Budhpadar, Burdikarka, Burgum, Chandenar, Cherpal, Chhindnar, Chhote Bedma, Chhote Gadam, Chhote Karka, Chhote Lakhapal, Chhotegodre, Chhotegudra, Chhotehadma Munda, Chhotetumar, Chikpal, Chitalanka, Chitaloor, Cholnar, Dabpal, Dantewada (NP), Degalras, Dhanikarka, Dhotpal, Dhurli, Dodpal, Doriras, Dudhiras, Dugeli, Dumam, Duwalikarka, Farasmadur, Faraspal, Faraspalbodali, Fulnar, Fulpad, Fundari, Gadapal, Gadhniri, Gamawada, Ganjenar, Gatam, Geedam (CT), Gondpal, Gongpal, Gudase, Gumalnar, Gumda, Gumiyapal, Gutoli, Halbaras, Handawada, Haram, Harla, Haurnar, Hidpal, Hikul, Hiranar, Hiroli, Hiroli, Hitameta, Hitawada, Hitawar, Jabeli, Jangampal, Japodi, Jaram, Jaunga, Jhirka, Jhodiyawadam, Jinhakodta, Jodatarai, Kadampal, Kakadi, Kalepal, Kamaloor, Kandakarka, Karli, Karnjener, Kasoli, Katekalyan, Katiyarras, Katulnar, Kaurgaon, Kawadgaon, Kawalnar, Keshapur, Khutepal, Kidariras, Kirandul (M), Kodaripal, Kodenar, Kodokal, Koriras, Korkorti, Korlapal, Kuhchepal, Kumharras, Kundeli, Kundenar, Kuper, Kutrem, Kutulnar, Kuwakonda, Lakharas, Lawa, Lendra, Madadi, Madakmaras, Madase, Madenda, Madhpal, Mahrahaurnar, Mahrakarka, Mailawada, Mangnar, Marjum, Masenar, Masodi, Matenar, Mathadi, Mendoli, Mendpal, Metapal, Midkulnar, Mofalnar, Mokhpal, Molasnar, Muchnar, Muhander, Muler, Munaga, Murki, Muskel, Mustalnar, Nadenar, Nadiyapadar, Nagphani, Nagul, Nahadi, Nakulnar, Nayanar, Nelgoda, Nerli, Netapur, Neurnar, Nilawaya, Norli, Padhapur, Padmeta, Pahurnar, Palnar, Pandewar, Paralnar, Parcheli, Patarras, Pedka, Penta, Perpa, Pinabacheli, Pindkapal, Pirnar, Pondum, Porokameli, Potali, Pratapgiri, Pujaripal, Purangel, Purantarai, Purantarai, Reka, Renganar, Rewali, Ronje, Salnar, Samalwar, Sameli, Samgiri, Samlur, Siyanar, Surnar, Tahakwada, Taneli, Tarlapal, Teknar, Telam, Tetam, Tikanpal, Tongpal, Toylanka, Toynar, Tudparas, Tumakpal, Tumirguada, Udela, Udenar, Upet,

Danteshwari Temple

The goddess Danteshwari is worshipped as an incarnation of Shakti and the temple is held to be one of the fifty-two sacred Shakti Peethas.

Situated in Dantewada, south-west of Jagdalpur, at the confluence of the holy rivers Shankhini & Dankini, this six hundred year old temple is one of the ancient heritage sites of India and is a representation of the religio-socio-cultural history of the Bastar region. Little is known about this shrine to much of India. The vast temple complex today is truly a standing monument to centuries of history and tradition. With its rich architectural and sculptural wealth and its vibrant festival traditions, Danteshwari Mai temple serves as the most important spiritual center for the people of this region.

It is believed that a tooth of Sati had fallen here and Danteshwari Shakti Pith was established. According to the ancient legend, Goddess Sati committed self-immolation in the fire pit of yagna kund, due to an insult committed by her father Daksha towards her consort Lord Shiva during the Yaga. Raged by the death of Sati, Lord Shiva destroyed the Yaga of Daksha and with the body of Sati in his hands started to do 'Taandav'. Lord Vishnu cut the dead body of Goddess Sati with his Sudarshan to free Lord Shiva from the grief caused by her death. Parts of the dead body of Goddess Sati were scattered to fifty-two different places, which were consecrated as Shakti Pithas.

Architecture: The Danteshwari temple was built in the 14th Century by the Chalukya kings in South Indian style of temple architecture. The idol of Danteshwari Mai is chiseled out of black stone. The temple is divided into four parts such as Garbh Griha, Maha Mandap, Mukhya Mandap and Sabha Mandap. Garbha Griha and Maha Mandap were constructed with stone pieces. There is a Garud Pillar in front of the entrance of the temple. The temple itself is located in a spacious courtyard surrounded by massive walls. The shikhara is adorned with sculptural finery.

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Source – Epigraphia Indica Vol. IX (1907-08): A S I, Edited by E. Hultzsoh, Ph.D. & Sten Konow, Ph.D., p.161

[p.161]: Dantewara contains the shrine of Danteshvari, tutelary goddees of the- then ruling family. The temple is built at the junction of two Rivers called Sankhini and Dankini, and is notorious as a place where human sacrifices were formerly annually offered. At least a place was pointed out to me in the innermost; sanctum, close to the goddess, where they said the victims used to be decapitated. The goddess has eight arms and is represented in the act of killing the buffalo demon. She is in reality Mahishasuramardvni, locally known as Dantesvari. There are various other images such as those of Vishnu, Kartikeya, Ganesha, etc., some of which were brought away from the ruins of Barsur. There are five inscriptions here, three inside the Dantesvari temple, one just outside it, and another near a mud hut called Bhairamgudi. There are remains of several other temples buried in, ruins. For the support of the Dantesvari temple, an estate consisting of several villages is attached.

Bhairamgarh is about 70 miles west of Jagdalpur and has three or four temples, together with remains of a fort and a ditch and several tanks. There is an inscription on a pillar, and at Potinar, a village near Bhairamgarh, there is a slab¹ inscribed on four sides. Gadia is 20 miles west of Jagdalpur and has a stone temple with no idol, but built in the same style as those of Barsur.

About 400 yards away there is a big inscription, arid a linga was found buried in a brick mound. Narayanpal and Kuruspal are quite close to each other, the former being situated on the river Indravati. Near these villages are the forts of Rajapur and Bodra, and not far away the beautiful falls of the Indrvati at Chitrakut present a magnificent appearance.

Narayanpal is only 6 milea from Gadia and has an old temple, an image of Vishnu, and an inscription. Sunarpal and Chapka are -within 12 miles from Narayanpal. Chapka has a number of sati pillars, several of which are inscribed.

Tirathgarh also contains some temples and relics. Dongar is a place where according to custom the present Rajas go to be crowned. Here one of the queens, whose finger was chopped of by royal order and who ventured to inform her father, writing the letter with the blood BO wantonly spilt, was buried alive. The pit, which is still pointed out, was once disturbed by a greedy Raja of the same family , who also brought down the temple of Narayanpal and some others in search of supposed buried treasure.

Inscriptions in Bastar

Source – Epigraphia Indica Vol. IX (1907-08): A S I, Edited by E. Hultzsoh, Ph.D. & Sten Konow, Ph.D., p.161

[p.161]: I now proceed to give a short notice of each inscription of which I possess impressions, with very brief remarks where necessary, reserving a fuller account for other papers. The Bastar inscriptions may be roughly divided into three classes, viz., those of the (1) Nagavanshi kings, (2) the Kakatiyas, and (3) miscellaneous. Of 22 yet discovered, ten belong to the 1st class, five to the 2nd, and the rest to the 3rd.

Source - http://www.archive.org/stream/epigraphiaindica014770mbp/epigraphiaindica014770mbp_djvu.txt

I. Narayanpal Stone inscription of Queen Gunda-mahadevi, the mother of Somesvaradeva (Nagavanshi) 1111 AD

Source – Epigraphia Indica Vol. IX (1907-08): A S I, Edited by E. Hultzsoh, Ph.D. & Sten Konow, Ph.D., p.162

Narayanpal is a village 23 miles west of Jagdalpur. The inscription is on a stone slab and is in Nagari characters, and the language is Sanskrit. It records the grant of the village Narayanapura to the god Narayana and some land near the Khajjuri tank to the god Lokesvara, and it is dated in the Saka year 1033 on Wednesday, the full moon-day of the Karttika month in the Khara samvatsara (Saka-nripa-kalatite dasa-sata.traya[s*]-trims-adhike Khara-samvatsare Kartika-paurnimasyam Budhavare) corresponding to 18th October 1111 A. D., and issued by Gunda महादेवी (गुंड महादेवी), the chief queen of Maharjaa Dharavarsha, the mother of Somesvaradeva and the grand mother of Kanharadeva, who was then ruling on the death of his father (Maharaja-Somesvara-devasya swar (swr)gate tesham putrasya, asam, naptuh . . . Srimad-vira-Kanharadevasya kalyana-vyaya-raiya). The dynasty claims to belong to the Nagavansha and the Kasyapa gotra, to have a tiger with a calf as their crest and to be the lords of Bhogavati the best of the cities (Nagavamsodbhava, Bhogavati-pura-var-esvara savatsa-vyaghra Lamchhana Kas(s)yapa,-gotra). At the end of the inscription the sun and moon, a cow and a calf, and a,

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1. This has now been removed to a roadside place called Jangla, six miles north of Potinar, for easy access.

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[p.162]. dagger and shield with a linga in its socket, exactly of the shape in which the Lingayats wear them, are engraved. There is a postscript to this inscription in which it is stated that the land was given by Dharana-mahadevi, who was probably the widow of Somesvara, as will appear further on. There can be no doubt that Narayanpal is the Narayanapura of the inscription. A temple of Narayana is still standing there. The image of Vishnu, about 2' high, canopied by a hooded snake, is exquisitely executed.

II. Barsur inscription of Ganga-mahadevi, wife of Somesvaradeva Saka year 1130

Source – Epigraphia Indica Vol. IX (1907-08): A S I, Edited by E. Hultzsoh, Ph.D. & Sten Konow, Ph.D.,pp.162-63

[p.162]: This inscription is now in the Nagpur Museum. It ia a slab 9' 2" long, 14" broad and 3-1/2" thick, broken into two pieces. The inscribed portion of each flat side is about 4-1/2', thus leaving half of the pillar buried underground. As the whole of the inscription could not be completed within the allotted space, the remaining portion has been inscribed on the third side, on which the writing runs to the length of 31". The stone is stated to have been brought from Kowtah near Sironcha, but the Tahsildar of Sironcha informs me that it was never sent from that place.

The stone is indisputably from Barsur. Happily Col. Glasfurd has given a facsimile in his report on the Dependency of Bastar. Speaking of the Barsur temples he says: "In front of (this temple I found a slab with an ancient Sanskrit and Telugu inscription on both sides ; part of it had been broken off and was nowhere to be found. After offering a reward and causing search to be made I had the satisfaction of obtaining it. As the Telugu is of an antiquated character, I regret to say I have not succeeded in obtaining an accurate translation of the inscription. A facsimile is appended. From what I can ascertain it would appear that the temple of Mahadeva where the slab was found was built by a Raja Somesvaradeva, a Nagavanshi Kshatriya, in the Saka year 1130."

The inscription is in the Telugu character, and the language is also Telugu prose, the birudāvali or titles of the king being in Sanskrit and corresponding with those in the Narayanpal Sanskrit inscription. It records that Ganga-mahādevi, the chief queen of Somesvaradeva gave a village named Keramaruka or Keramarka to two temples of Siva (both of which she had built) on Sunday, the 12th tithi of the bright fortnight of Phalguna in the Saka year 1130. The two temples referred to here still exist, having one common mandapa, and from local enquiry it appears that it was from this place that Col. Glasfurd removed the slab.

Although the names of the temples Virasomesvara and Gangadharesvara given after the royal couple as recorded in the grant, are forgotten, a tank still remains which is called Gangasagar and retains the memory of the charitable queen Ganga-mabadevi. If the Somesvara of this inscription is identical with that of Narayanpal, there has apparently been a mistake in engraving the date which should be 1030 and not 1130, and that is perhaps the reason why the week day does not correspond with the tithi given there, viz,, the 12th of the bright fortnight of Phalguna, on a Sunday. According to Mr. Dikshit's calculations, Phalguna Sukla 12 of Saka-Samvat 1130 ended on Wednesday. So it was concluded that the year meant was Saka 1131 expired, in which year the tithi given in the inscription fell on a Sunday, But on calculating the week day for the same tithi in Saka 1030 expired I find that

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1. Above, Vol. III. p. 314.

2. A similar error seems to have been committed In relegating the Buddhist stone inscription of Bhavadeva (published in J. R. A. S. 1905, p. 617, by Dr. Kielhorn) to Ratanpur, whereas from nay enquiry in situ I found that the inscription was really brought from Bhandaka, and this is confirmed by General Cunningham, Reports, Vol. IX, p. 127.

3. Report on the Dependency of Bastar, 1862, p. 62.

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[p.163]: it also fell on Sunday.¹ In the Narayanpal inscription it is stated that the grant of Narayanapura was made in Saka 1033, in the reign of Kanharadeva, who had succeeded his father Somesvaradeva², on his death. And as there is nothing to show at present that there were two Somesvaras, the date 1030 fits in very well. It, however, seems somewhat extraordinary that such a palpable mistake should have been allowed to remain when it could be corrected by joining together with a curved line the two ends of the Telugu which is like an egg half-cut (at least it is so in the inscription) thus transforming easily the second 1 of 1130 into a zero. I am very reluctant to suppose that the engraver committed a mistake, but that he did is patent enough in this case whether we read 1030 or 1130. The village Keramaruka may be identified with Kodmalnar, which is situated quite close to Barsur and is said to have been mu'afi or exempt from the payment of taxes for a long time.

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1. Sice I wrote the above, Prof. Kielhorn has kindly calculated the date and finds that Saka 1030 Phalgtuia Sudi 12 Sunday regularly corresponds to Sunday, 14th Feb. A.D. 1109.

2. I do not think that much importance can be attached to the different birudas used in the Barsur and Narayanpal inscriptions. The Somesvara of the former has the title jagadekabhushana-maharaja, which does not occur in the latter. But then the birudas used in the Bastar inscriptions are not always the same.

III. Kuruspal inscription of Dharana-Mahadevi, second queen(?) of Somesvara

Source – Epigraphia Indica Vol. IX (1907-08): A S I, Edited by E. Hultzsoh, Ph.D. & Sten Konow, Ph.D.,pp. p.163

Kuruspal is a village about a mile off from Narayanpal. The inscription was found built upside down into the steps of a small tank, which shows that it did not belong to the tank itself, but was brought away from some ruins, possibly the temple built in the centre of the tank, and was utilised without regard to what was engraved on it. It is in the Nagari character, the language being Sanskrit with very bad spellings. The object of the inscription is to record a grant of land situated near Kalamba by Dharana-Mahadevi, who seems to have been the second queen of Somesvaradeva. The inscription belongs to the victorious reign of Maha-rajadhiraja Somesvaradeva

The same long birudas are in the Narayanpal and Barsur inscriptions are attached to Somesvaradeva's name. The inscription also mentions the name of Narayanapura. It is dated in the Saumya samvatsara.

IV. Sunarpal stone inscription of Mahadevi, queen of Jayasimhadeva

Source – Epigraphia Indica Vol. IX (1907-08): A S I, Edited by E. Hultzsoh, Ph.D. & Sten Konow, Ph.D.,pp. p.163

[p.163]: Sunarpal is about 10 miles from Narayanpal. The stone is partially broken, and a part of the inscription is gone. It is undated. It records the grant of land, or, more properly, an imprecation against the resumption of granted land, and gives the names of witnesses before whom the gift was made, but it is not stated where. The gift was apparently made by Manadevi, the chief queen of Jayasimhadeva of the Naga race, the supreme lord of Bhogavati, having the tiger with a calf as his crest. He is called Rajadhiraja Maharaja Sri Jayasimhadeva.

V. Dantewara Dantesvari gudi inscription³ of Narasimhadeva Saka year 1140

Source – Epigraphia Indica Vol. IX (1907-08): A S I, Edited by E. Hultzsoh, Ph.D. & Sten Konow, Ph.D., p.163

[p.163]: This is another stone inscription in Telugu character found in the temple of the goddess Dantesvari at Dantewara. It is dated in the dark fortnight of the month Jyeshtha in the Saka year 1140 (expired). In this year there was an eclipse of the sun, and the month of Jyeshtha was intercalary. At that tune Maharaja Narasimhadeva, the ornament of the race, of the best of serpents, Was ruling (Sri-bhujaga-vara-bhushana-Maharajul=aina. Sriman-Nara-sinhadeva-Maharajula rajyamu). The inscription is only a fragment.

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3. For reading this I am indebted to Mr. Sitaramayya, one of the Superintendents in the Comptroller's office, Central Provinces.

Dantewara Pillar Inscription Saka year 1147 (1224 A.D.)

(In situ)

Source - Epigraphia Indica Vol. X (1909-10): A S I, Edited by Sten Konow, Ph.D.,p.40

Dantewara is 46 miles from Jagdalpur. There is a pillar here inscribed in Telugu characters, but a large portion of it has broken off. It apparently records a gift which was made on the 10th day of the dark fortnight of Jyeshtha in the Saka year 1147 (corresponding to to 13th June 1224 A.D.), during the reign of Jagdekabhūshaṇa Maharaja Narasimhadeva. This again does not mention the dynasty to which the king belonged, but at present there is nothing to show that he was other than a Nagavanshi king.

Sten Konow, Ph.D. writes that When I visited the shrine of Danteshvari at Dantewara in the Bastar State in 1897, I saw a smail stone pillar covered with Telugu writing (on all sides, viz. the four faces and the top) fixed at the place where goats were sacrificed. It was then being used as a yvpa (sacrificial post) and the priests of the temple did not know what was written on it. My friend Rai Bahadur Baijnath sent me impressions from which the text was deciphered and a brief notice appeared in Vol. IX . (p. 163) of this Journal. Fresh impressions were subsequently taken by Mr. Venlcoba Rao, and I am indebted to Rai Bahadur V. Veukayya for kindly revising the test after comparing it with the fresh impressions. The slab on which it is inscribed is 2' 6 high, the breadth of each of the 4 faces being abont 7-1/2" and the top is consequently 7-1/2 " square. As stated above, the whole was covered with writing, but a portion has peeled off carrying away the final portions of almost all the lines of the third face and the beginnings of those of the fourth. Almost everything of the record on these 2 faces is lost. The engraving on the top is also much damaged and in the impressions almost the whole of it is illegible. It appears that there were altogether 43 lines on the 4 faces, and the top which appears to contain the end had 7 lines, making a total of 50. On the top of the first face, there are figures of the sun and the moon. Dantewara being south of the Indravati which, as I have said elsewhere, formed the boundary between the Nagari and Telugu scripts, this record is in Telugu characters. The language is Telugu. The object of the inscription, was apparently to record a gift, which was made on the 10th day of the dark fortnight of Jyeshtha in the Saka year 1147, during the reign of Jagadekabhushana-Mahārāja-Narasimhadeva. The date corresponds to 13th June 1224 A.D. as calculated by Mr. Gokul Prasad, Tahsildar of Dhamtri. It is not clear whether the grant was made by the king himself or by some one of his subjects, but the phrase srimān=Narasimhadeva-Maharajula-rajya etc. (LL. 6 to 11), " the reign of the illustrious Maharaja Narasimhadeva" seems to show that it was some person other than the Maharaja who made a reference in this wise.

Jat Gotras Namesake

We find following Jat clans related with the original word danta (दंत):

• Dantel (दांतेल) - Dantel (दांतेल) Gotra Jats live in Jaipur district in Rajasthan.

• Danteriya (दंतेरिया) Jat clan found in Ratlam district in Madhya Pradesh.

• Dantoriya (दंतोरिया) and Dantusariya (दंतुसरिया) is Gotra of Jats found in Ratlam district in Madhya Pradesh. Mundari is a notable village of this gotra.

• Dantarwal (दंतरवाल) - distribution yet not known

There is a need to find connections of Dantewara/Danteshwari and the above Jat clans who have Nagavanshi origins.

References

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