Kharod Janjgir

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Author:Laxman Burdak, IFS (R)
Laxmaneshwer temple Kharod
Map of Janjgir-Champa district

Kharod (खरौद) is an ancient historical village in the Janjgir tahsil of the Janjgir-Champa District in Chhattisgarh.

Origin

Variants

Jat Gotras Namesake

Location

It is located about 2 miles to the north of Shëorinàrâyan on the northern bank of Mahanadi River and near southern border of the district. Kharod is located at 21.75°N 82.57°E. It has an average elevation of 240 metres (787 feet).

History

Kharod stone Inscription of Ratnadeva II : Chedi year 933 (1181 AD) were found at village Kharôd. The stone which bears this inscription is built into the wall on the left-hand side of the mandapa of the temple of Lakhanêśvara (Lakshmanësvara) at Kharôd, about 2 miles to the north of Shëorinàrâyan in the Janjgir tahsil of the Bilaspur District in Chhattisgarh.[5]

Shiva Temple Kharod

Shiva Temple Kharod

Kharod – The Village of Khara-Dushana: Kharod is a small town in the Janjgir-Champa district of Chhattisgarh. Its earlier name was Indrapur and it was established by Indrabala who also constructed a Shiva temple in the town. The earliest modern reference of the village appears in the reports of J D Beglar who visited Kharod in 1873-74 and described its antiquities. He mentions a legend behind the etymology of the town telling the town was named so being the residence of Khara and Dushana, the two brothers of Ravana. He also mentions another local tradition ascribing the temples at Kharod to king Ashwadhwaj, the brother of king Tamradhwaj of Ratanpur. The next account of its antiquities was from Henry Cousens in the annual report of the western circle of the Archaeological Survey of India. A H Longhurst included the temple at Kharod in his essay on the brick temples of central provinces. The village would have been an important political center between the 6th and 12th century CE as reflected in various copper-plate charters issued from here and the antiquary remains scattered around the village.

As per the earliest available epigraph, the antiquity of the village can be placed to the sixth century CE, during the times of the Panduvamshis of Kosala. The inscription refers to Isanadeva, an early Panduvamshi king, so the town would have been under them before Tivaradeva conquered Sripura (modern Sirpur) from the successors of the Sarabhapuriyas.

Monuments – Kharod is known as the Kashi of Chhattisgarh because of its numerous Shiva temples and a Shaiva math. Shiva is worshiped in his huge form as Dulhadeo in the village temple along with the gramdevi Kankalini, a form of Parvati.

Source - https://puratattva.in/kharod-the-village-of-khara-dushana/

खरौद

विजयेन्द्र कुमार माथुर[6] ने लेख किया है ...खरौद (जिला जांजगीर-चाम्पा, छत्तीसगढ़) (AS, p.254) बिलासपुर से 42 मील दूर है. किंवदंती में इसे खर-दूषण का निवास बताया जाता है.

खरौद परिचय

ग्राम खरौद भगवती चित्रोतपल्ला “महानदी” के उत्तरी तट पर स्थित है। यह छत्तीसगढ़ मे जांजगीर-चाम्पा जिले मे दक्षिण भाग पर स्थित एक सुंदर और प्राचीनता के साथ गौरवमय इतिहास को समेटे बैठा है। इसके चारों ओर आज भी प्राचीन दुर्ग व खाइयों के अवशेष देखने को मिलते हैं। इसके पश्चिम दिशा मे भगवान लक्ष्मणेश्वर के डमरू का निनाद, पूर्व दिशा मे शीतला माता का आधिपत्य, उत्तर दिशा मे ‘रामसागर’ तथा ‘डघेरा’(देवघरा) तालाब तथा शबरी देवी का कलात्मक मंदिर पर्यटकों को स्वागत द्वार है।


प्राचीनकाल से ही खरौद ग्राम लखेशर क्षेत्र के नाम से प्रसिद्ध है। यह क्षेत्र महकोसल जनपद के अंतर्गत था। महकोसल के उत्तर मे कोसल का दूसरा नाम अवध था अवध से मित्रता करने के लिए यह प्रदेश महकोसल कहलाया। चौथी शताब्दी मे महकोसल का राज्य क्रमश: उत्तर दक्षिण मे महेंद्र तथा व्याघ्रराज नामक शासकों के अधीन था। इससे यह सिद्ध होता है की महकोसल का दक्षिण मार्ग अर्थात प्राचीन छत्तीसगढ़ के भूभाग कल्चुरियों के शासन मे आया था।

यह ग्राम चित्रोत्पला-महानदी से एक मील दूर बसा हुआ है। ऐसा कहा जाता है कि एक समय करवा ऋषि सिवाहा पर्वत में तपश्या कर रहे थे। उनके कमंडल मे गंगाजल था। गंगा जी ने ऋषि को तपश्या में तल्लीन देख कर विचार किया कि मैं अब पुरषोतम क्षेत्र की शरण लूंगी इसलिए गुप्त होकर वहां से चल पड़ी. वह मार्ग में क्रमशा राजिम के कुलेश्वर लिंग फिंगेश्वर के फिंगेश्वर्लिंग और सिरपुर के गंधेस्वर लिंग का पाद पर चालन करती हुई चित्रोतपला के समीपस्थ भगवान शिव के लखेशर लिंग के चरणों को धोने के लिए खरौद शिवरीनारायाण के पास आयी। ऋषि की उपेक्षा से क्रोधीभिभूत गंगा जगदीश मंदिर को समूल उखाड़ना चाहती थी, यह जानकर नारद जी ने आकर उससे कहा गंगे ! तुम अपनी धारा चौड़ी करो इससे ही विश्वकर्मा द्वारा निर्मित इस दृढ़ मंदिर को उखाड़ सकेगी। इससे गंगा ने अपनी प्रवाह चौड़ी कर लिया । तथा नारद जी वचन से उसे नहीं उखाड़ सकी आज भी उड़ीशा मे उस स्थान को कटक के पास अठारह नारा बीसा झोरी के नाम से पुकारते हैं।

एक किंबदंती यह भी है की रावण वध के पश्चात राम और लक्ष्मण के अयोध्या लौटने पर उन पर ब्रम्हहत्या का आरोप लगाया गया। ऋषियों ने कहा कि जिस प्रकार राम ने ब्रम्हहत्या के पूर्व ही रामेश्वर लिंग की स्थापना करके उससे मुक्ति पा ली, उस प्रकार लक्ष्मण ने नहीं किया। अतः तब तक उसकी ब्रम्हाहत्या दूर नहीं होगी जब तक वह शिवलिंग स्थापना नहीं करेगा। इसी समय राम ने अश्वमेघ यज्ञ करने का भी निश्चय किया किन्तु लक्ष्मण भाई की ब्रम्हाहत्या के कारण उसमे अवरोध पैदा हो रहा था। उससे चिंतित हो कर लक्ष्मण जी शिवाभिषेख के लिए समस्त तीर्थों का जल प्राप्त करने अयोध्या से प्रस्थान किए। घूमते समय उन्हे क्षयरोग हो गया तथा उनकी नासिक से रक्त प्रवाह होने लगा। ऐसा कहा जाता है कि उनके क्षयरोग का कारण मेघनाद के द्वारा चलाई गई शक्ति का प्रभाव था इससे लक्ष्मण जी को यहां शिव की तपश्या करनी पड़ी प्रसन्न हो कर भगवान शिव ने लक्षलिंग के रूप मे उन्हे दर्शन देकर पार्थिव पूजन का आदेश दिया इससे लक्ष्मण जी की ब्रम्हहत्या और क्षयरोग दोनों दूर हो गये आज भी लक्ष्मणेश्वर दर्शन के संबंध मे क्षयरोग-निवारण लक्ष्मणेस्वर दर्शनम यह प्रसिद्ध है।

छत्तीसगढ़ के इतिहास में खरौद का स्थान विभिन्न दृष्टि से महत्वपूर्ण है। इस भूभाग में प्रामाणिक रूप से त्रिपुरी के हैहय वंशी राजाओं के शासन का उल्लेख शिलालेखों द्वारा पुष्ट होता है, हैहय वंशी ही बाद में कलचूरी वंश का संस्थापक है। इस वंश का प्रारम्भ स्व. राय बहादुर डॉ. हीरालाल के अनुसार प्राचीन ताम्रलेक आदि के आधार पर सन 580 ई॰ माना जाता है। मंदिर भारत की संस्कृति के बोलते हुए चित्र है। लक्ष्मणेस्वर खरौद ग्राम में पूर्वाभिमुख प्रधान देव मंदिर के रूप में वह स्थित है। इसके चतुर्दिक पाषाण निर्मित एक प्राचीर है। इसका निर्माण अल्पकालिक प्रतीत होता है। प्राचीर के अंतर्गत 74 हाथ लंबा तथा 32 हाथ चौड़ा एक पाषाण का चबूतरा है। तथा इसके चारों ओर और भी मंदिरो कें अच्छे अद्भुत चित्रण है।

संदर्भ: Chhattisgarh Darshan

Kharod stone Inscription of Ratnadeva II : Chedi year 933 (1181 AD)

English Translation

Kharod stone Inscription of Ratnadeva II : Chedi year 933 (1181 AD)

[p.539]

Success ' Ôm ! Adoration to Siva!

(Verse.1) May the god (Siva), the destroyer of Daksha's sacrifice, the treasure of the sportive arts of the three worlds, grant (your) well-being ! — (hé) who, as he proceeded to grasp the hand of the daughter of the mountain (i.e, Gauri), used the light of the lamp which is the beautiful moon (on his head) for observing the face of Gaurï, after intercepting the gaze of the (surrounding) people with the cloth, namely, the lustre of his throat !

[p.540]

(V.2) May the excellent lustre of the throat of the Creator of the three worlds (i e., Siva) grant you endless good fortune -(the lustre) which is a companion of1 the colour of the petals of blooming blue lotuses and is similar to the row of female bées enlivened by the spreading fragrance of the lotus-like face of (Gauri) the daughter of the mountain!

(V.3) From Atri's eye there was produced the Moon, whose lustre causes great joy ta the ocean, (who is) the elixir of nectar-juice to the night-lotuses, the sauce- maker of the gods, the lover of stars, the companion of those who study cupid's work, a mirror for the damsels that are the régions, a swan m the extensive lake of the firmament and an ornament of the three worlds

(V.4) In his race there were born the kings (called) Haihayas (हैहय), of whom Sahasrârjuna (सहस्रार्जुन), the foremost in the assembly of the valiant,— whose arms bound down the lord of Lanka with his creeper-like bow-string,— attamed great fame.

(V.5) In this family there was born the illustrious king Kôkalla (कोकल्ल). He had eighteen renowned sons. The youngest of them, the king Kalinga, (became) the lord of Tummâna (तुम्माण) by adoring (the god) Vankësvara. His son was Kamala. From him (was horn) the illustrious Ratnarâja (रत्नराज) (I). From him sprangthe king Prithvïdëva (पृथ्वीदेव) (I), the crest-jewel of the lords of the earth.

(V.6) His son was the king Jâjalladëva (जाजल्लदेव) (I), who, by the might of his arms, deprived Bhujabala (भुजबल), the lord of Suvarnapura (सुवर्णपुर), of his power in a hostile encounter.

(V.7) His son was the king, the illustrious Ratnadeva (II) (रत्नदेव) , whose mind delighted in policy, whose feet were vigilant in moving among the rows of the crest-jewels of kings, (who was) the foremost of great warriors, the mass of whose fame was increased by (its contact with) the mass of radiance of the moon-like faces of the Vidyadharïs resting in the recesses of the caves of Lôkâlôka (लोकालोक), the lord of mountains.

(V.8) He2 in battle deprived the king Chôdaganga (चोडगंग), the ruler of the Kalinga (कलिंग) country, the lord of elephants (and) the father of Jatēśvara (जटेश्वर), of his gold, horses and elephants.

(V.9) From him was (born) Prithvïdëva (पृथ्वीदेव) (II), by the mass of the radiance of jewels shining in the hair of whose head, the two lotus-like feet of the lord of Umâ were reddened. Being vanquished by him with the prowess of his arms, the king Jatësvara (जटेश्वर) was laid low on the ground .... among the prisoners dwelling in his jail

(V.10) Need we praise that marvellous hermit of fame, dwelling in the monastery of the three worlds, of that king who by his charity equaled the elephants, the stream of whose rutting juice breaks through their frontal globes? Before the umbrella caused by the scattered particles of his3 ashes, the moon, the milky ocean, the Himalaya mountain, kunda (flowers), night-lotuses, celestial garlands . . . [pale into insignificance!]

(V.11) From him there was born Jâjalladëva (जाजल्लदेव) (II), who was to the people like (their own) father, (and) the multitude of whose merits the lords of the earth praise incessantly

(V.12) Thereafter, when the king Jâjalladëva (II), the moon to the Kalachuri family, attamed, through accursed fate, union with Brahman, this wide world became enveloped in darkness on all sides, the people being distressed through loss of (their) discernment on account of the Kali age

1. Ie as dark as

2. In the original text, this is a relative clause, qualifying Ratnadëva II in verse 7.

3. I.e , of the hermit, namely, his fame. A hermit smears his body with ashes

[p.541]

(V.13) Then his elder brother Jagaddëva (जगाद्देव) of marvellous prowess, joining hastily from the eastern country, became the lord o£ the kingdom.

(V.14) While that king, who delighted in valour, sport and charity, was governing the kingdom, the thieves . . . disappeared, obstacles (vanished), dangers departed, the enemies took shelter in the corners of mountain-caves, (and) the people roaming in dense forests had no fear even from a tiger.

(V.15) As Lakshmi was of the enemy of Mura (i.e., of Vishnu), as Rati was of the flowery-bowed (god of love), even so Sômalladëvï (सोमल्लदेवी), honoured for excellences, was [a dear wife] of (that) king

(V.16) From them was born a son (named) Ratnadëva (रत्नदेव) (III), a great warrior, whose fame is sung by the wives of gods, the beautiful tendrils of whose fame are sporting in the cavities of the regions on the earth , who by his charities has humbled the celestial tree, and who is extremely dear to the fortune of hostile kmgs impetuous m fîghting.

(V.17) Seeing that his beautiful form gave more delight to the eyes of deer-eyed ladies than his own, the crocodile-bannered (god of love) became bodiless, as if through shame

(V.18) On the stage of his tongue dances vigorously the goddess of learning, exciting wonder by the marvellous use of Sanskrit and other words 1

(V.19) The capital of that king was the very beautiful city of Ratnapura, resembling the City of Indra.

(V.20) In the gôtra named Kashyapa there was Devadhara, a treasury of arts on the earth. As Hari was foremost in the act of lifting up the earth, even so was he in (succouring) (men) sunk in adversity.

(V.21) He had a son named the illustrious Râjadëva, the ocean of [pleasing speech], extremely proficient in the Sâstras and in (the use of) multitudes of weapons. None has attained here resemblance to him

(V.22) He, who was well-conducted, had a beloved wife named Jîvâ of virtuous character, the foremost of chaste women and the best means of attaining unblemished success

(V.23) From them was born Gahgadhara (गंगाधर) of wonderful intelligence, who has a multitude of excellences as the ocean has jewels, (and who is) the sole kinsman of the good ; for blessed (as he is), he has never had, even for a moment, a passion other than benevolence.

(V.24) Having come to know that his mind has already been occupied by religious merit, character, compassion, calmness, charity... (and other) adorable excellences, avarice, greed and other (vices) have dwelt away from him

(V.25) When the treasure was exhausted, the elephant force became weak, the people were scattered, the country was infested by famine and reduced to a pitiable state, he, by the might of his policy, rendered the kingdom of his lord, the illustrious Ratnadëva (III) — though it had been involved in great calamities — complete with its seven constituents 2

(V.26) Having seen his courage, liberality, discernment, valour, fame, gôod nature, (proficiency in) the Sâstras and also his unique (practice of) Chânakya's science3 marked

1. There is a play on the word pada here. It means (i) a word and (2) a step in dancing.

2. The seven constituents of a State are the king, the prime minister, an ally, a treasure, a kingdom, a stronghold and an army

3. Ie , the science of politics

[p.542]

as it is by pure conduct, the illustrious Ratnadëva (III), with his mind extremely pleased, appointed him, who is foremost in all his actions, to the post of the Prime Minister

(V.27) Having vanquished multitudes of his foes everywhere by his (î e , Gangâdhara's) policy the illustrious king Ratnadëva (III) has freed the kingdom from ail troublesome persons

(V.28) He had two wives Râlhâ (राल्हा) and Padmâ (पद्मा) wholly devoted (to him), who purified both their families by their virtuous conduct,

(V.29) One (of them) gave birth to two excellent sons Sûprada (सूप्रद) and Jïjâka (जीजाक), and the other brought forth Khadgasimha (खडगसिह) who was like the lion in valour

(V.30) Having realized that the loveliness of youth is worthless and extremely transitory like a mass (of the flashes) of lightinng, so also fortune and also the love of ladies whose eyes resemble those of a frightened deer, he, who is by nature well-intentioned, has constructed this new mandapa of (Siva) the Lord of creatures, since his knowledge, which was (previously) dormant, has been awakened by meritorious deeds . . .

(V.31) At this very place, to the south of the temple, the wise one has constructed a monastery with heaps of well-seasoned wood for the habitation of ascetics

(V.32) An extensive mandapa of Sauri, (which is), as it were, a very beautiful ornament of the earth, was caused to be built by the meritonous Gangâdhara.

(V.33) In the famous Ratnapura, he built a beautiful mandapa of Êkavïrâ, resembling a Pushpaka,1 on the top of a hill in the west.

(V.34) (He) built a mandapa of Siva at Vaḍada (वानवडद) in the forest tract. At the same place he constructed two shining temples of Hara and Hëramba.

(V.35) He caused to be erected a temple of the goddess Durgâ (दुर्गा) at Durga (दुर्ग) and (another) of the sun at the town of Pahapaka (पहपक) and a cloud-scraping temple of Sambhu at Pôratha (पोरथ).

(V.36) In the northern direction of Ratnapura he constructed a mandapa of Tûnṭâ-Ganapati (टूटा गणपति), who grants all the desired objects and destroys obstacles

(V.37) He excavated a tank with blooming lotuses in the village Tipuruga (तिपुरुग) and a large lotus-pool in the village Girahulî (गिरहुली).

(V. 38) At the village Uluva (उलुवा) he made a large tank, (circular) like a wheel, clean and lovely with lotuses, which is ever resorted to by the (living) world and removes (the oppression of) heat (and so) resembles Hari who shines with a discuss, is blameless and charming with a lotus (which he carries in his hand), who is adored by the world and frees it from oppression 2

(V.39) He excavated at the village called Sënâḍu (सेणाडु) a very large lotus-pool, the blooming lotuses in which are kissed by swarms of lovely humming bees.

(V.40) At Nârayanapura (नारायणपुर) he established a charitable feeding house for all, furnihed with savoury food and drink, and also a beautiful flower-garden.

(V.41) As long as the mind-born (god of love) abides in the corner of the lotus-like eyes of graceful women, as long as the ocean has wreaths of rolling waves (caused) by the wind (set in motion) by (the flapping of) the wings of the Mainâka mountain, as long as the moon and the sun shine with their lustre in the vault of the sky — even so long may the fame of Gangâdhara, the treasure of excellent merits, endure !

1. For a description of Pushpaka, see P K Acharya, Indian Architecture, pp 113-114

2. There is a play on several words here, in consequence of which the tank and Hari, i e , (Vishnu) are described in identical expressions

[p.543]

(V.42) The wise Kumârapâla has composed this prashasti with joy — (he) who is clever in interpreting marks (on the body?), who is the resting place of the very essence of poetic art, whose intellect shines by (the study of) metrics, who has a wondderful understanding of literature and politics, who is well-known as an eminent poet both in the Haihaya family and whose younger btother is Jalhana (जल्हण).

(V.43) He himself, eagerly, wrote it in beautiful letters resembling pearls. It was incised by (the artisan) named Jâtû (जाटू) who is distinguished for his knowledge of sculpture

(V.44) It has been put up here by the Shreshthin Ralhana (जल्हण) who is in charge of religious endowments and whose intelligence is praised by the people conversant with a number of arts.

The Chedi year: 933 May there be bliss !

Kharod stone Inscription of Ratnadeva II : Chedi year 933 (1181 AD)[7]

Reference - Corpus Inscriptionium Indicarium Vol IV Part 2 Inscriptions of the Kalachuri-Chedi Era, Vasudev Vishnu Mirashi, 1905, p.533-543

[p. 533]: The stone which bears this inscription is built into the wall on the left-hand side of the mandapa of the temple of Lakhanêśvara (Lakshmanësvara) at Kharôd, about 2 miles to the north of Shëorinàrâyan in the Janjgir tahsil of the Bilaspur District in Chhattisgarh.

[p.534]: The inscription refers itself to the reign of Ratnadëva III of the Kalachuri Dynasty of Ratanpur. The object of it is to record the benefactions of his minister Gangâdhara at Kharôd and other places. It is dated in the Chedi year 933, without any specification of the month, fortnight and tithi. It does not, therefore, admit of verification, but the year, if expired, would correspond to 1181-82 A C.

The record falls into two parts, the first comprising the first nineteen verses, and the second the remaining twenty-five. After the customary obeisance to Siva and two invocatory stanzas in praise of the same deity, we get a description of the moon, the mythical ancestor of the Kalachuris.

The genealogy of the ruling king Ratnadëva III is then traced from Kôkalla. Down to Jâjalladëva II, it is the same as that noticed in his Amôdâ plates, but there are some minor differences and references to historical events which deserve special notice. Kalingarâja is here mentioned as a younger son of Kôkalla and not as a descendant, evidently remote, of that son as stated in all other records. We are again told that he became the lord of Tummâna by propitiating Vankëśvara. Jâjalladëva I is here said to have defeated Bhujabala, the lord of Suvarnapura. This achievement of Jâjalladëva is also conveyed by double entendre in verse 8 of the Shëorinârâyan plates of Ratnadëva II.

Ratnadëva II's defeat of Chôdaganga, the lord of elephants and the ruler of the Kalinga country, is here recorded with the further detail that the conqueror captured his horses, elephants and treasure Prithvîdëva II's victory over Jatesvara, the son of Chôdaganga, is next mentioned in verse 18. Unfortunately this verse is partially effaced, but my reading of the preserved portion shows that Prithvîdëva II not only defeated Jateshvara, but even made him captive. This decisive victory of Prithvîdëva II is referred to in the Ratanpur

[p.535]: inscription of K. 915 also, but there the details are lost owing to the flaking away of the surface of the stone.

The present inscription carries the royal genealogy two reigns further than the preceding Amôdâ plates of Jâjalladëva II. We learn from verse 12 that after the death of Jàjalladëva II, the kingdom was plunged into anarchy. Then his elder brother Jagaddëva hastened from the eastern country and became king. This description shows that Jâjalladëva II died suddenly while his brother was fighting in the east. The latter was, therefore, forced to return to his country to quell the disturbances consequent on the ruler's death. It seems plausible, as conjectured by Dr Chakravarti, that Jâjalladëva II who was a younger son of Prithvîdëva II, was carrying on the government in the absence of his elder brother who was for a long time engaged in fighting the Eastern Gangas. He does not seem to be a usurper , otherwise he would not have received the praise in verse 11 of the present record which belongs to his nephew's reign Ratnadëva III was the son of this Jagaddëva by his wife Sômalladëvî. That Ratnapura continued to be the royal capital is clear from verse 19.

The second part of the present inscription, which begins in verse 20, gives at the outset the pedigree of Gangâdhara, the chief minister of Ratandëva III. His grandfather was Dëvadhara, a Bràhmana of the Kasyapa gotra. The latter's son was Râjadëva who married Jïvâ. Their son was Gangâdhara. Verse 25 tells us that when the kingdom of Ratnadëva (III) was reduced to great straits, the treasury being empty, the elephant-force weakened and the country in the grip of a famine, it was Gangâdhara who by his policy restored the peace and prosperity of the country. Being pleased with his learning, character and diplomacy, Ratnadëva made him his chief minister, and overcoming all his foes by his policy, ruled his kingdom peacefully. We are next told that Gangâdhara had two wives Râlhâ and Padmâ, of whom the former gave birth to two sons Sùprada and Jijâka and the latter to Khadgasimha.

Verse 30 begins an enumeration of Gangâdhara's benefactions. He reconstructed the mandapa of the temple of Siva, to which the stone bearing the present inscription is affixed. To the south of the temple he erected a matha with well-seasoned wood for the residence of ascetics. He also built, evidently at Kharôd, a spacious and beautiful mandapa of Sauri (Vishnu). At Ratnapura he erected the mandapa of Êkavïrâ, which resembled a Pushpaka, on the top of a hill in the west. He built another mandapa in honour of Purârâti (i. e, of Siva) and temples of Hara and Hëramba at Vaḍada (वडद) in the forest-tract. He constructed a temple of Durgâ at Durga (दुर्ग), another of the sun at the town Pahapaka and a lofty shrine of Sambhu at Pôratha. To the north of Ratnapura he built a mandapa for Tûntâ-Ganapati, and had tanks and lotus-ponds excavated at the

[p.536]: villages Tipuruga, Girahulî, Uluvâ and Sêṇâdu. Besides these, he established a charitable feeding house and raised a flower-garden at Nârâyanapura.

The prasasti was composed and written on the stone by Kumârapâla of the Haihaya lineage, who was proficient in poetry, metrics, literature and diplomacy, and bad a younger brother named Jalhana. It was engraved by Jâtû. The Srështhin Ralhaṇa, who was the officer in charge of religious endowments, supervised the work.

Of the place-names occurring here, Tummâna and Ratnapura have already been identified.

Suvarnapura is modern Sonpur, formerly the capital of a feudatory state of the same name in the State of Orissa. Most of the remaining places can be identified in the vicinity of Kharôd.

Vāna-Vaḍada or Vadada of the forest may be Baludâ in the Janjgir tahsil, 30 mile north by west of Kharôd.

Durga (दुर्ग) may be identical with the chief town of the Durg (दुर्ग) District in Chhattisgarh.

The town Pahapaka (पहपक) is likely to be Putpura (tah:Janjgir), 16 miles to the north and Pôratha (पोरथ), Portha 30 miles to the north-east of Kharôd, both in the Janjgir tahsil.

Identify Tipuruga with Tiprung (tah:Kasdol, Baloda Bazar)), 10 miles south of Kharôd, in the former Katgi Zammdarï, and Sënâdu (सेणाडु) with Sonada, 15 miles to the east of Kharôd in the Janjgir tahsil.

Nârâyanapura, which lies 20 miles to the south-west of Kharôd, in the Baloda Bazar tahsil of the Raipur District, has a mediaeval temple of Vishnu.

Girahulî may be identical with Girôlpâlî in the Janjgir tahsil and

Uluvâ with Ulbâ in the Raipur District (tah: Abhanpur Raipur).

  • p.536 (V.1-5)

  • p.537 (V.6-13)

  • p.538 (V.14-21)

  • p.539 (V.22-28)


Wiki editor notes

Following place names in the inscription have similarity with Jat clans. This shows the places were founded by Nagavanshi Jats who were rulers in the area before prior to Kalchury dynasty. On the left are Jat clans and on right side are the place names mentioned in inscription.



  • Poroth = Poratha, a village in tahsil Sakti of Janjgir-Champa district in Chhattisgarh. Mentioned in Kharod stone Inscription of Ratnadeva II : Chedi year 933 (1181 AD) as Pôratha (पोरथ), identified as Portha village 30 miles to the north-east of Kharôd, both in the Janjgir tahsil. (p.536).... (V.35) He (Gangadhara) caused to be erected a temple of the goddess Durgâ (दुर्गा) at Durga (दुर्ग) and (another) of the sun at the town of Pahapaka (पहपक) and a cloud-scraping temple of Sambhu at Pôratha (पोरथ). (p.542) [10]
  • Putak = Pahapaka = Putpura, a village in tahsil Janjgir of Janjgir-Champa district in Chhattisgarh. Mentioned in Kharod stone Inscription of Ratnadeva II : Chedi year 933 (1181 AD) as Pahapaka (पहपक), identified as Putpura, 16 miles to the north. (p.536).... (V.35) He (Gangadhara) caused to be erected a temple of the goddess Durgâ (दुर्गा) at Durga (दुर्ग) and (another) of the sun at the town of Pahapaka (पहपक) and a cloud-scraping temple of Sambhu at Pôratha (पोरथ). (p.542) [11]


खर दूषण

खर और दूषण दो पौराणिक चरित्र के नाम हैं, जो 'रामायण' के प्रमुख पात्र रावण के 'विमातृज' (सौतेले भाई) थे।[15] खर, पुष्पोत्कटा से और दूषण, वाका से ऋषि विश्रवा के पुत्र थे।[16] जबकि रावण की माता का नाम कैकसी था। [17]


References

  1. ↑ https://puratattva.in/kharod-the-village-of-khara-dushana/
  2. ↑ https://puratattva.in/kharod-the-village-of-khara-dushana/
  3. ↑ https://puratattva.in/kharod-the-village-of-khara-dushana/
  4. ↑ https://puratattva.in/kharod-the-village-of-khara-dushana/
  5. ↑ Corpus Inscriptionium Indicarium Vol IV Part 2 Inscriptions of the Kalachuri-Chedi Era, Vasudev Vishnu Mirashi, 1905, p.533-543
  6. ↑ Aitihasik Sthanavali by Vijayendra Kumar Mathur, p.254
  7. ↑ Corpus Inscriptionium Indicarium Vol IV Part 2 Inscriptions of the Kalachuri-Chedi Era, Vasudev Vishnu Mirashi, 1905, p.533-543
  8. ↑ https://puratattva.in/kharod-the-village-of-khara-dushana/
  9. ↑ https://puratattva.in/kharod-the-village-of-khara-dushana/
  10. ↑ Corpus Inscriptionium Indicarium Vol IV Part 2 Inscriptions of the Kalachuri-Chedi Era, Vasudev Vishnu Mirashi, 1905, p.533-543
  11. ↑ Corpus Inscriptionium Indicarium Vol IV Part 2 Inscriptions of the Kalachuri-Chedi Era, Vasudev Vishnu Mirashi, 1905, p.533-543
  12. ↑ Jat History Dalip Singh Ahlawat/Parishisht-I, s.n. स-82
  13. ↑ O.S.Tugania:Jat Samuday ke Pramukh Adhar Bindu,p.63,s.n. 2534
  14. ↑ Corpus Inscriptionium Indicarium Vol IV Part 2 Inscriptions of the Kalachuri-Chedi Era, Vasudev Vishnu Mirashi, 1905, p.533-543
  15. ↑ रामचरितमानस अरण्य 17-20
  16. ↑ वायु पुराण 70, 49-50
  17. ↑ भारतकोश-खर दूषण

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