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ARCHAEOLOGICAL SURVEY OF INDIA. 
 
 (NEW IMPERIAL SERIES.) 
 
 VOLUME XXXII. 
 
 WESTERN INDIA. 
 
 VOLUME IX. 
 
 ARCHITECTURAL ANTIQUITIES OF NORTHERN 
 
 GUJARAT. 
 
 Price 31s. (id. or 2l Rupees. 
 
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PLATE 
 
 OLD HINDU TEMPLE AT MODHERA FROM THE SOUTH-WEST. 
 
ARCHAEOLOGICAL SURVEY OF WESTERN INDIA, VOL 
 
 IX. 
 
 T H E 
 
 ARCHITECTURAL ANTIQUITIES 
 
 OF 
 
 NORTHERN GUJARAT. 
 
 MO HE ESPECIALLY OF THE 
 
 DISTRICTS INCLUDED IN THE BARODA STATE. 
 
 BY 
 
 JAS. BURGESS, C.I.E., LL.D., F.R.S.E., 
 
 HON. A.K.I.B.A.; HON. M. IMP. PtUSS. AKCHJSOL. SOC., AND AMER. OR. SOC. ; F.R.G.S. ; M.R.A.S.; M. SOC. AS. PARIS 
 HON. COR. M.R. PHILOS. SOC. GLASGOW, BERLIN SOC. ANTHROP. ETHNOL., AND BATAVIAN SOC. ARTS AND SC. ; 
 LATE DIRECTOR-GENERAL OF THE ARCHAEOLOGICAL SURVEY OF INDIA. 
 
 AND 
 
 HENRY COUSENS, M.R.A.S.. 
 
 SUPERINTENDENT ARCHAEOLOGICAL SURVEY, WESTERN INDIA. 
 
 -^oO< 
 
 LONDON: 
 
 BERNARD QUARITCH ; KEGAN PAUL, TRENCH, TRUBNER, & Co. ; LUZAC & Co. 
 CALCUTTA : 'PHACKER, SPINK, & Co. BOMBAY : THACKER & Co., LIMITED. 
 
 1903 . 
 
EYRE & SPOTTISWOODE, 
 HIS MAJESTY'S PRINTERS, 
 LONDON. 
 
 THE GETTY R£LL/„ 
 INSTITUTE LIU y 
 
PREFACE. 
 
 mHE present volume of the Archaeological Survey of Western India is devoted 
 to the description of the antiquarian remains in Northern Gujarat, principally 
 within the dominions of His Highness the Gaikwad of Baroda. The antiquities of 
 Dabhoi in the west of the same territory were illustrated and described in a 
 separate work published in 1888 by order of His Highness, and subsequently 
 translated and republished in Gujarati. 
 
 The remains now dealt with were surveyed by Mr. Henry Cousens during 
 two tours made in the cold seasons of 1886-87 and 1889-90, when the drawings 
 and photographs illustrating this volume were prepared. 
 
 For the letterpress I have had the use of the notes and descriptive outlines 
 collected by Mr. Cousens and partly engrossed in the Revised Lists of Antiquarian 
 Remains in the Bombay Presidency (1897). I had also personal local knowledge 
 of the principal places surveyed, obtained during two private tours in December 
 1869 and December 1872, of which the materials collected were partly embodied 
 in Notes of a Visit to Gujara (1870) and in the text of a volume of Photographs 
 of Architecture and Scenery in Gujarat and Rajputana (1874). Again, in 1875, 
 1 visited the western area of the district on a tour through Radhanpur via 
 Jhinjhuwada and Viramgam to Ahmadabad. 
 
 The materials thus accumulated have been arranged and supplemented by 
 historical, geographical, mythological, and other information from various sources, 
 to which references have been made throughout the volume. 
 
 The chapter prefixed, on the ancient geography and history of Gujarat, is an 
 attempt to condense the results of the discoveries made by epigraphical and other 
 research during the last thirty years. There are still difficulties to be solved and 
 lacunas to be supplied in the chronology ; but so much has already been accom¬ 
 plished that we may reasonably expect most of these to be cleared up in the 
 near future, if only inscriptional records continue to be sought for and interpreted 
 with the same energy and success as during the recent past. 
 
 The paragraphs where native architectural technical terms have been introduced 
 (pp. 22-28, 67, 76-79, 84, and 104-5) are from the notes supplied by Mr. Cousens, 
 to which I have only added occasionally an equivalent Sanskrit synonym ; but few 
 of these technical terms are to be found in our lexicons, and their precise forms 
 can hardly be controlled out of India. 
 
 a 3 
 
PREFACE. 
 
 The concluding pages may be useful in pointing out the localities that still 
 call for more careful examination. 
 
 Finally, as has been indicated elsewhere, much of the value of such a volume 
 as this lies in the illustrations—valuable in proportion as they are judiciously 
 selected, complete, and trustworthy ; and those now published have been carefully 
 laid down on the spot from accurate measurements, and represent the subjects 
 architecturally and in a style that surely does credit to Mr. Cousens and the 
 members of his native staff, trained and superintended bv him. 
 
 Edinburgh , 20 th September 1902. 
 
 I as. Burgess. 
 
C 0 N T E N T S. 
 
 Chapter I.— Geographical and Historical .... Pages 1-20 
 The Baroda territories : divisions and boundaries. Ancient Greek knowledge of Gujarat. Gujarasktra 
 in the seventh century A.D. ; Bhillain&la the capital of the Chapa dynasty ; Arab invasions ; rise of 
 the Chavadas ; Bhuyada of Kalyanakataka and Jayasekhara. The Rathors of Bharoch. V'anar&ja founds 
 Anahilapathaka; his dynasty. Muhammadan accounts of Gujar&t in the ninth century.. The Balharas 
 or Rashtrakutas. Mularaja founds the Solanki dynasty ; his reign; his sons. The invasion of Mahmud 
 of Ghazni. Karnadeva ; Jayasimka’s reign. The Jainas and Ilemachaudra. The later Solanki kings, and 
 the Vaghela dynasty. The temples built by Vastupala and Tejahpala. Conquest of Gujarat by Ulugh 
 Khan ; the Nazims of the fourteenth century till the rise of the Ahmad Shalii dynasty. 
 
 Chapter II.—Architecture - - - - - * 21-32 
 
 The style Hindu modified by the Jainas ; and Salats or builders. Jaina Tirthas or sacred places. 
 The Silpa Sastras. Decay of architecture in Gujarat, Technical terms. Legend of Kirttimukha. 
 
 Sikharas or spires ; doorways ; kirttistambhas or arches. Building materials. Construction. Sculptures. 
 Vitality of Hindu institutions. 
 
 Chapter III.— Axahilavada-pattana : Hind ft Remains - 33-43 
 
 Position of Anahilapathaka—lost sight of; the Muhammadan Na hr a war a; mentioned by Ma‘sudi 
 and by Idrisi. Splendour of the city as described in the Kumarapala charitra; sacked several times 
 by the Muhammadans; temples destroyed to build mosques, &c. Recent demolitions. Modern city. 
 The Rani Wav, built in the eleventh century, ruined in 1805. The Sahasralinga Talav the work of 
 Jayasimha Siddharaja : the ballad of Jasma the Odani. Mayo the Dhed. Bairam Khan. Tomb of 
 Shaikh Farid originally a temple. Artistic ceiling slabs. Dargah of Bawd Qazi. 
 
 Chapter IV.— Anaiiilavada : Jaina Remains, &c. - 44-52 
 
 Statue of Vanaraja ; other images, dated Sam. 802. Arch near the Kalikot. Jaina temples. The 
 Tirthankaras. RTskabhauatha’s image ; Svetambara aud Digambara images ; resemblances in Bauddha 
 iconography. Temple of Vadipura-Parsvanatka; inscription in it. Hindu temples. The Bahadur Singh 
 wav. Wood carving. 
 
 Chapter V.— Muhammadan Buildings at Patan .... 53-57 
 The Jami’ Masjid : Van Twist’s account. The Gumada Masjid. The Ghazni mosque, and masjid 
 of Shaikh Jodb. The Khan Sarovar. The Padmanatha labyrinlh. 
 
 Chapter VI.— Siddiiapur - - ' 58-70 
 
 The town : Matriyajna ceremonies performed there ; the ancient Sristhala : a sacred place. Mularaja 
 founds the Rudramahalaya. Siddharaja completes it: old ballad. Jaina reference to the temple. Rudra 
 aud the Rudras. Restoration of the plan ; compared with a Gwaliar temple. Detail drawings. Kirtti- 
 stambha. Sikkara. Inscriptions. Wood carving—window at Siddkapur. 
 
 Chapter VII.— Modiiera -------- 71-81 
 
 The village; Modha Brahmans; temple of the Sun—its grandeur; Col. Monier Williams’s account. 
 Surya : the mythology ; other temples ; the Gayatri ; Surya-Narayana. The temple : condition ; shrine ; 
 architecture. Surya-kunda ; Sitala. Date. 
 
 Chapter VIII.— Vadnagar ------- 82—86 
 
 Position : ancient Anandapura ; inscription ; principal temple. Kirttistambhas. Ruined temple : roof 
 slab. Other remains. 
 
 Chapter IX.— Delmal, Kamboi-Solanki, Vaghel, &c. - 87-92 
 
 Delmal : Limboji-Mata. The Matas. Limboji and her temple. A Trimurti. Jaina temple. Original 
 temple of Limboji. Paliyas. Kamboi-Solanki and temple of Sandale^vara. Itoda or Itodra. Vaghel— 
 temple destroyed ; tank. 
 

 CONTENTS. 
 
 Chapter X.—Munjapur, Lotesvara, SankiiesWara, &e. 
 
 Munjapur : Jami’ Masjid. Lot, vara: well. Saikhedvam : Jaina temple. PaOchasar. 
 
 93-95 
 
 Chapter XI. — Chandravat!, Roho and Sarotra - - - - J6 102 
 
 Chandr&vati : ancient greatness; Col. Tod and Mrs. W. Hunter-Blair’s accounts; Dr. Le Bon’s. 
 Remains carted off for railway works. Sarotra Jaina temple. Roho step-well. 
 
 Chapter XII.— SOnak and Kasara ------ 103-107 
 
 Sunak temple of Nilakantha-Mahadeva—mouldings and sculptures. Copperplate grant, Kasar 
 temple; the Trimurti ; sculptures. Temples at Bhiladi, Mudetha or Mundefba, and Khemana entirely 
 razed. 
 
 Chapter XIII.— RuhAyi, Sandera, Manod, Dhinoj, &c. - - - 108-113 
 
 Ruhavi temple and its sculptures. Sander^ old shrines. Manod ceding panel. Dhinoj temple of 
 Vyaghresvari. Kano da temple. Motab and Gorad temples. Virta. V&yad and Mandv& wells. 
 
 Chapter XIV.— Taringa, &c. - - - - - - “ J 14-118 
 
 Tdringa—a Jaina Tirtha. Temple of Ajitauatha ; its arrangements ; restored in the time of Akbar. 
 
 List of places in Baroda territories where ancient remains are found or may be looked for. 
 
 LIST OF PLATES. 
 
 Plate I. Modhera—old Hindu temple from the south-west ( collotype) 
 
 „ II. Map of Gujarat, illustrative of its archeology „ 
 
 , III. Anahilapattana : ruins of the R&ni Wav (collotype) 
 
 IV. „ Inner balcony in Vadi Parsvanatha temple {collotype) 
 
 y. North side of Khan Sarovar tank ( collotype) 
 
 „ VI. Siddhapnr : Rudramahalaya—portion of the ruins „ 
 
 „ VII. Modhera : the Mandapa in front of the great temple „ 
 
 VIII. Delmal : old temple at the tank, east of the village „ 
 
 IX. Chandravati : general view of the ruins (collotype) 
 
 X, Sarotrd: temple of Bavanadhvaja (collotype) - - 
 
 XI. Kasera : old temple from the north-east (collotype) 
 
 XII. Kanoda : old temple of Somesvara from the north-west (collotype) 
 
 - to face title, 
 to face page 1 
 „ 37 
 
 „ 49 
 
 „ 55 
 
 64 
 72 
 
 „ 88 
 
 „ 96 
 
 „ 100 
 
 „ 105 
 
 110 
 
 At the end :— 
 
 XIII. Anahilawada-pattana : (1) pillar from the Rani Wav ; (2, 3) pillars from the Musalman 
 
 tomb near the Kh&n Sarovar ; (4-6) fragments of sculptured 
 string courses. 
 
 XIV. „ Tomb of Shaikh Farid (collotype). 
 
 XV. „ Roof panel in Shaikh Farid’s tomb. 
 
 XVI. ,, carved ceiling at Shaikh Farid’s tomb. 
 
 XVII. ,, two carved ceiling panels in Bhawa Qazi’s tomb. 
 
 [VIII. ,, (1) perforated screen from Shaikh Sarifah’s tomb ; (2-7) sculptured 
 
 fragments. 
 
 XIX. „ Shrine of Rishabliadeva in a Jaina temple. 
 
 XX. ,, Section of the mandapa in the temple of Vadi Parsvanatha with 
 
 carved wooden ceiling. 
 
 XXL „ The same, in plan. 
 
 XXII. „ wood carving on the Bhdrot’s house (collotype) at end. 
 
 [XIII. ,, Gumada masjid—plan, nimar and buttresses. 
 
 [XIV ,, ,, from north-east (collotype). 
 
CONTENTS. 
 
 ix 
 
 Plate XXV. Anahilawacla : Gumada masjid—mihrab and patterns in niches. 
 
 11 
 
 XXVI. 
 
 >5 
 
 (1, 2) windows from Gumada masjid ; (3) ceiling panel fr< 
 (4) sculptured figure from Khan Bahadur’s well. 
 
 11 
 
 XXVII. 
 
 5J 
 
 plan and section of Shaikh Jodh’s masjid. 
 
 11 
 
 XXVIII. 
 
 
 mihrab and string-courses from Shaikh Jodh’s masjid. 
 
 ;j 
 
 XXIX. 
 
 » 
 
 Shaikh Jodh’s masjid from north-east (collotype). 
 
 11 
 
 XXX. 
 
 11 
 
 Musalmcin tombs at Muhammad Tahir’s dargah. 
 
 5 1 
 
 XXXI. 
 
 11 
 
 Inlet sluice of the Khan Sarovar, and sculpture. 
 
 
 XXXII. 
 
 11 
 
 Outlet of Khan Sarovar tank (collotype). 
 
 
 XXXIII. 
 
 11 
 
 Old pilaster and pillars, and other details from the Khan Sarovar. 
 
 » 
 
 XXXIV. 
 
 „ 
 
 Front of inlet sluice of the Ivh&n Sarovar (collotype). 
 
 
 XXXV. 
 
 11 
 
 sculptured fragments and plaster ornaments. 
 
 
 XXXVI. 
 
 11 
 
 old wood-carving on a house front (collotype). 
 
 a well 
 
 XXXVII. Siddhapur 
 XXXVIII. 
 
 XXXIX. 
 
 XL. 
 
 XLI. 
 
 XLII. 
 
 XLIII. „ 
 XLIV. 
 
 XLV. 
 XLVI. 
 XL VII. 
 XLVIII. 
 XLIX. 
 L. 
 LI. 
 LII. 
 LIII. 
 LIV. 
 LV. 
 LVI. 
 LVII. 
 LVIII. 
 LIX. 
 LX. 
 LXI. 
 LXII. 
 LXIII. 
 LXIY. 
 LXV. 
 LXVI. 
 LXVII. 
 LXVIII. 
 LXIX. 
 LXX. 
 LXXI. 
 LXXII. 
 LXXIII. 
 LXXIV. 
 LXXV. 
 LXXV". 
 
 Modherd 
 
 Rudramdhalaya—north porch from the east. 
 
 „ restored plan of the temple. 
 
 „ fragment of the Mandapa. 
 
 „ architrave of the Mandapa. 
 
 ,, elevation of the north porch. 
 
 „ architraves from the porches. 
 
 „ pillars and part of a roof from the mosque behind. 
 
 temple—(I) sculptured base of a column ; (2) Elevation 
 the Torana. 
 
 „ The Jdmi’ Masjid (collotype). 
 
 „ Carved wooden balcony window, 
 
 the great Surya temple from the south (collotype). 
 general ground-plan of the great temple. 
 
 south side elevation and loDgitudinal section of the temple (double plate) 
 
 open mandapa in front of the temple, from the S.W. (collotype). 
 
 main doorway of the great temple. 
 
 porch and doorway of the great temple (collotype). 
 
 pillars from the temple. 
 
 „ interior of the Mandapa (collotype). 
 
 ,, sculptures. 
 
 Vadnagar : great arch or Kirttistambha (collotype). 
 
 (1) Loose sculpture at Modhera ; (2) Ceiling panel from a Hindu temple at Vadnagar. 
 
 Vadnagar : Kirttistambha arch. 
 
 „ ceiling panel from a Hindu temple. 
 
 ,, plan of an old temple, and sculptures. 
 
 „ a cell or small shrine of an old temple. 
 
 „ doorway and pillar from a cell shrine of an old temple. 
 
 „ (1) sculptured slab from an old temple ; (2, 3) loose sculptures. 
 
 Delmal : Temple of Limboji-mata—general view (collotype). 
 
 „ „ » P lan - 
 
 . „ „ shrine, doorway, and pillar. 
 
 „ Small shrine behind the temple of Limboji Mata (collotype). 
 
 ,, Vaishnava Trimurti on the wall of Limboji’s temple. 
 
 „ Temple of Lakshmi-Narayana—elevation and sections. 
 
 „ sculptures from Sati monuments and temple of Limboji. 
 
 Munjpur : the old mosque (collotype). 
 
 „ Old mosque—plan, pillars, and window. 
 
 Sankhesvara : plan of old Jaina temple ; and Gangua-kunda at Lotesvara. 
 
 5} the old temple from the back (collotype). 
 
 5J old brick spire of the temple of Par^vanatha. 
 
 b 
 
 of 
 
X 
 
 CONTENTS. 
 
 Plate LXXVI. 
 „ LXXVII. 
 „ LXXYIII. 
 „ LXXIX. 
 „ LXXX. 
 „ LXXXI. 
 „ LXXX II. 
 „ LXXXIII. 
 „ LXXXIY. 
 „ LXXXV. 
 „ LXXXYI. 
 „ LXXXVII. 
 „ LXXXYIII. 
 
 „ LXXXIX. 
 „ XC. 
 
 „ XCI. 
 
 „ XCII. 
 „ XCIII. 
 „ XCIY. 
 „ XCY. 
 
 „ XCYI. 
 „ XCYII. 
 „ XCYIII. 
 „ XCIX. 
 
 „ c. 
 
 „ Cl. 
 
 „ CII. 
 
 „ cm. 
 
 „ CIY. 
 
 CV. 
 
 „ CVI. 
 
 CVII. 
 „ CVIII. 
 „ CIX. 
 
 „ ex. 
 CXI. 
 
 Sankkesvara : plaster ornament from the old Jaina temple. 
 
 Ckandravati : (1) temple plan ; (2) Temple of Bavanadhvaja at Sarotra. 
 
 Sarotra : Temple of Bavanadhvaja from the north-east ( collotype). 
 
 „ pillars from the temple of Bavanadhvaja. 
 
 Rolio : Step well—plan, section, and pillars. 
 
 Sunak : north wall of the shrine of Nilakantlie^vara ( collotype ). 
 
 „ Temple of Nilakantha Mahadeva—plan and details. 
 
 „ „ „ » elevation. 
 
 „ „ » » section. 
 
 M 5 , „ ,, pillar and details. 
 
 ?) „ „ „ the dome in plan and section. 
 
 Kasara : the old temple from the south-west (collotype). 
 
 „ (1) plan of the temple ; (2) mouldings ; (3) pillar ; and (4, 5) figures of 
 
 Surya. 
 
 ,, Cross-section of the old temple. 
 
 „ north shrine from the west ( collotype). 
 
 „ side elevaition of the shrine. 
 
 „ doorway and details of the temple. 
 
 Rukavi: Temple of Nilakantha Mahadeva ( collotype). 
 
 Sandera : the old temple from the south-east ( collotype). 
 
 „ „ „ north-west ,, 
 
 Manod, Dhinoj, Kanoda and Virta : plans of the temples. 
 
 Dhinoj : Temple of Vyagliresvari ( collotype ). 
 
 „ plan and section of roof panelling from the temple of Vyagliresvari. 
 
 „ screen wall of the Mandapa of the temple of Vyagliresvari. 
 
 „ sluice of the old tank ( collotype ). 
 
 Motab : old shrine ( collotype ). 
 
 Gorad : old temple of Somesvara ( collotype ). 
 
 „ ceiling from the porch of the temple of Somesvara ; and parapet, wall, and pillar 
 from the temple of Nilakantliesvara at Virta. 
 
 VAyad : step well—plau and section. 
 
 ,, the step well (collotype). 
 
 „ pillars and sculpture from the step-well. 
 
 Mandva : plan and section of the well. 
 
 Taringa: the Jaina temple from the south-west (collotype). 
 
 „ Plan of the large Jaina temple. 
 
 „ the Jaina temple from the south-east (collotype). 
 
 „ sculpture on the wall of the temple, and pillar. 
 
 ILLUSTRATIONS IN THE TEXT. 
 
 Page 
 
 1. Statae of Vanaraja at Patan - - - * ' - -44 
 
 2. Padmanatka temple at Gwaliar (Fergusson’s Architecture) - - 64 
 
 3. Part plan of the Rudramala temple at Siddhapur, as restored by a Salat - - - 65 
 
 4. Back of a shrine in the Rudramala court - - - - - - 68 
 
 o. Bhimanath Sun iemple—section - - - - - -73 
 
 6. „ „ plan - - - - - - - 73 
 
 7. Temple of Surya-Naravana near Devapattana : plan - - - - 74 
 
 8. Facsimile of date in the shrine of Modkera Sun-temple - - - - 81 
 
 9. Ckandravati: ruined temple in 1824 (Tod’s Travels) - 97 
 
 10. Roof panel in the temple at Manod - - - - - -109 
 
MAP OF 
 
 GUJARAT 
 
 ILLUSTRATIVE OF ITS ARCHEOLOGY 
 
 Scale of Wiles 
 
 Amba 
 
 Vy«DISA 
 
 EXPLANATORY NOTE. 
 
 Railways 
 
 Boundaries 
 
 PAHLANPUR 
 
 Suigam 
 
 MuridetHa 
 
 Khemana 0 
 
 Baroda States coloured Yellow 
 Other Indian States Green 
 
 Khed-Brahi 
 
 Metrana 
 
 oVadalt 
 
 M A j H I 
 
 Vabhura ° \ 
 
 ddbapur 
 
 Anahllav; 
 
 iepalu 
 
 RADHANPUR 
 
 Sunak 
 uhavl ° 
 
 ADNAi 
 
 oOnJba 
 Athor 
 
 J y y'GunJa 
 
 ^jV/^Vlsalnag-ar 
 
 b/a r o d a 
 
 ^mehsAnA 
 
 * Bbiloda 
 
 4 
 
 >Sabll 
 
 i lhansama 
 Ram bol-So 1 a n k 1 
 JJeliaal ° Va 
 Vaghelo ° o 
 
 Lotesvara 
 
 Itoda 
 
 Motal 
 
 AHMADNAGAR 
 
 Vljapur 
 
 Raped 
 ^ankhe^vara 0 , 
 
 —Rji/icn ' 
 
 Wasal o 
 
 Pilwdi 
 
 'Beoharajl 
 
 IHluiada 
 
 Wanod 
 
 Mansa 
 
 Nardipur 
 
 Jhinjhuvada 
 
 KADI 
 
 Randal 
 
 MSgrodl 
 
 Rupal 
 
 Chhatral 
 
 Gabat 
 
 Kalol 
 
 Adalaj 
 
 Sat ham ba 
 
 LUNAVADA 
 
 ihjipur 
 
 'Narwara 
 
 LHMADAB. 
 
 Halvad 
 
 'KAPADVANJ 
 
 dhrAngadi 
 
 Sanand ° 
 
 Sltba 
 
 Lakhtar 
 
 iehmudal 
 
 Dakor 
 
 Galteivara 
 
 KHED/ 
 
 (Kalra! 
 
 10DHRA 
 
 WADHWAN 
 
 Dholka o 
 
 Tham 
 
 ad 
 
 Degram 
 
 Traj 
 
 Kalol 
 
 Llmbdl 
 
 Sayla 
 
 Than 
 
 f/uvu It, 
 
 SojTtra o 
 
 Halol o Champ5ner 
 
 Chuda 
 
 Pavagad 
 
 Dhandhul 
 
 KHAMBAT, 
 (Cambay) l 
 
 Sewas! 
 
 ARODA 
 
 Dholera 
 
 BhTmnath ° 
 
 Miyagam 
 
 Jambusar ° 
 
 a JASD. 
 
 / Chaddo«? 3o Kar na11 
 
 Ambali 0 °Barkal 
 
 Tankarl 
 
 Gandhar 
 
 BHARIOCH 
 
 Vagra 
 
 Valabhl 
 
 fVal&J 
 
 landod 'V 
 
 Bhai. 
 
 RTijjnpla 
 
 Dhola 
 
 BHAVANAGAR 
 
 Songaii 
 
 BHARO 
 
 ° Dehaj 
 
 oGogha 
 
 Ankles'var. 
 
 ^ Piram I. 
 
 Hathab 
 
 Am Pel l 
 
 vrur 
 
 PALITANA 
 
 Tarkes'vara 
 
 Tkiaja 
 
 °Olpad 
 
 Mandvl 
 
 Variav 
 
 Rander^ 
 
 Gadhdkda 
 
 Qopndth 
 
 Songad 
 
 VySra 
 
 Mahuvd 
 
 ihuva 
 
 °RAJula 
 
 .vsapl 
 
 oSupa 
 
 SiyAlbet 
 
 John Baniolomcw & Co..rEd in T 
 
ARCHITECTURAL ANTIQUIT IE S 
 OE NORTHERN GUJARAT. 
 
 CHAPTER I. 
 
 GEOGRAPHICAL AND HISTORICAL. 
 
 T HE antiquities described in this volume are included generally in the geographical 
 area covered by the modern state of Baroda, which lies within the limits known 
 as the province of Gujarat or Gujarashtra. The districts belonging to IT.H. the 
 Gaikwad of Baroda are much intermixed with British areas in the same province, 
 but need only be defined generally for the present purpose. Exclusive of portions 
 of territory lying further west, in the peninsula of Kathiawacl, the Barodi 
 possessions fall roughly into three areas, corresponding to three administrative 
 prints,—viz. (1) the districts included in the Nausari prant lying to the south 
 of the Narmada river; (2) those of the Baroda or V a do dr i prant, to the north 
 of that river and south of the British district of Kair& or Kh6d& ; and, (3) the 
 Kadi-Pat tan print, which is the largest, and, archseologically, by far the most 
 important,—extending from the parallel of Ahmadabad (23° N.) to the borders of 
 Pihlanpur (26° 6' N.). This district lies in the northern plain of Gujarat and covers 
 an area of about 3160 square miles, the larger part of it being to the west of the 
 Sabhramati river and extending about 75 miles from north to south and 66 miles 
 from east to west. It touches the Ban as (the ancient Parn&ga) river on the north¬ 
 west, and is watered by its affluents and those of the Sabhramati, and by the 
 Sarasvati or Kuvarka and the Rupen. It is mostly pretty well wooded, 
 fertile and populous. 
 
 What are now the southern prints belonged in early times to the province then 
 called Lata or Latadesa, the Aapucr of Ptolemy, 1 in which was the great mart 
 of Barygaza—the modern Bharoch. To the early Arab writers the district was 
 known as Lar, and the gulf of Khambay they called the sea of Lar, whilst the 
 language spoken on its coast was Liri. 2 
 
 1 Ptolemy, Geog. bk. VII, c. i, §§ 4, 62. In the Perip’lus of the JErythrcean Sea , it is called Arabike 
 or Ariake. The Sanskrit name Aparantika, in Prakrit—Abaratika or Avaraikd—has been suggested as the 
 origin of the Greek form Abaratike ( Lid . Antiquary , vol. VII, pp. 259, 263). By Ptolemy Ariake ( toe . cit. 
 § 82) is placed to the south of Larike but stretching much farther inland than the native Aparanta. 
 
 2 Mas'udi, tom. I, pp. 330, 381 ; Yule’s Marco Polo, vol. II, p. 353 ; Reinaud, Relation des Voyages , dans 
 VInde , &c. tom. II, p. 5. 
 
 A 
 
2 
 
 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 The Greek writers do not supply much clear information on the early geography 
 o£ Gujarat. They knew about the great emporium of JBarygaza or Bargosa—the 
 Bharukachchha or Bhngukshetra of Indian literature—and the modern Bliaroch 
 or Bliarhch on the Narmada 1 —exporting to Egypt and the West, cottons of all sorts, 
 silk, ivory, spikenard, bdellium, onyx-stones, porcelain, &c., and importing wines, 
 metals, sashes, sandarach, stibium, unguents, silver vases, handsome young women, &c. 2 
 
 Both Ptolemy and the author of the Periplus Maris Erytfirai mention As ta¬ 
 li apra, and the latter says it is opposite to Barygaza. Now a grant of Dhruvasena I 
 of Valabhi, belonging to the first half of the sixth century, mentions Hastakavapra, 
 which is satisfactorily identified with Hathab, once a port, about 8 miles south of 
 Go^ha. 3 Ptolemy’s Nausaripa also is easily located as the modern Isausari, 
 53 miles south of Bliaroch ; and as the Kammoni of the Periplus corresponds to 
 the Kamane which Ptolemy places to the south of the mouth of the Namados 
 or Narmada, we might with some probability place it about the mouth of the 
 Kim river. 
 
 Besides these, Ptolemy mentions quite a number of other towns to which he 
 assigns positions that should lie within the limits of Gujarat; in one list of places 
 on the coast, we have the mouth of the Mophis or Main, Pakidare—a village, Cape 
 Maleo, Kamane, mouth of the Namados, Nausaripa, and Pulipula ; in another, of 
 inland cities, from north-east to south-west—Auxoamis, Asinda, Orbadaru or Ordabari, 
 Theophila, and Astakapra ; and in a third—Bammogura, Sazantion and Zerogerei. 
 Colonel Sir H. Yule and Prof. Kiepert have tried conjecturally to locate these 
 places, but with small confidence. Pulipula Col. Yule places at Sanjan, to 
 the south of Nausari, and it may probably have been there or nearer Balsad ; 
 Theophila he interpreted as “Dewaliya” and suggested its position to be east 
 of Wadhwan, while Kiepert assigned it a place on the Banas near Badhanpur. 
 Orbadaru was identified conjecturally by Yule with Arbuda or Abu ; Kiepert 
 placed it near Cliitalwana on the Lorn. Yule supposed Sazantion might have been 
 at Sojitrai—north of Khambay, and Kiepert near Patana, with the Minnagar of the 
 Periplus (c. 41) at Ahmadabad 4 ; but all these are mere conjectures. 
 
 The province of Gujarat or Gurjarashtra, lying to the north of Lata, takes 
 its name from the Gurjjara tribe, who appear to have come from the Panjab, and, 
 
 1 Bharuch appears in a Pali inscription at Junnar under the form Bharukachha {Arch. Sur. TV. Znd. 
 yoI. IV, p. 96) ; in Sanskrit it is Bharukachchha and Bhrigukachchha or Blmgukshetra, from the locality- 
 being the traditional residence of the sage Bhrigu (. Brih. Sank, v, 40; xiv, 11 ; xvi, 6; Mahabharata , ii, 
 1830 ; Kasikhanda, vi, 25 ; Bhag. Pur. viii, 18, 21 ; Parisishta Ath. Veda , in Berlin Cat. S. MSS. 
 p. 92 ; As. Res. vol. IX, p. 184 ; Jo. Amer. Or. Soc. yoI. VII, pp. 32, 33 ; Oxford Cat. Saiisk. MSS. 
 pp. 67a, 3386, 3396 ; Lassen, Ind. Alt. Bd. I, Ss. 113, 136 ; also Ptolemy, Geog. lib. vii, c. 1, 62 ; 
 Periplus Mar. Eryth. c. 42, 49, &c. The Bhargava Brahmans of Bharuch are the representatives of an 
 early colony of the school of Bhrigu. It was from Bharuch the Sramana came who burnt himself at 
 Athens. (Strabo, Geog. lib. xv, c. 1, 73.) Conf. my note in Beal’s Si-yu-ki, vol. II, p. 259, n. 54. 
 
 2 Peripl. Mar. Eryth. c. 49. 
 
 3 Ind. Antiquary , vol. V, pp. 204, 314. 
 
 4 Conf. Kiepert’s Map of Ancient India (1853), in Lassen’s Ind. Alterthum.; Yule’s Map of India, 
 in Murray’s Cl. Atlas (1874) ; and Kiepert, Carta delle cogn. Greche sulV Indie (1875) in Studi Italiani 
 di Filol. Indo-Iranica, vol. IV (1901). 
 
GEOGRAPHICAL AND HISTORICAL. 
 
 3 
 
 before the fifth century of our era, had established themselves in the south of 
 R&jput&na, and even to the south of the Loni river, where they seem to have 
 formed a state or kingdom. Hiuen Tsang, about 640 A.D., states that 1800 li or 
 so, north of Valabhi, lay the kingdom of Kiu-che-lo, of which the capital was 
 Pi-lo-mo-lo ; and these Chinese forms represent respectively Gurjjara and 
 Bhill amfila. M. Vivien de Saint-Martin suggested that the capital was to be 
 identified with the modern B&lm£r or Banner in the Mallani district of western 
 Rcijputana, and General Cunningham, taking the rough distance as exactly 1800 li 
 from Valabhi, adopted this identification. 1 Major John W. Watson, with more 
 local knowledge, pointed out that Bhinmal—formerly known as Bhillamala and 
 Srimala—must correspond to the old Gurjjara capital, 2 and still retains some 
 indications of early greatness. It lies about 83 miles north of Anhilawacla-Pattana 
 and 40 miles north-west from Mount Abti, in lat. 25° O' "NT., long. 72° 20' E., and 
 in the plain forming the southern portion of the basin of the Loni with its 
 tributary the Sukri river. What area Hiuen Tsang’s estimated circumference of 
 about 870 miles may have included, it would be futile to attempt tracing: it might 
 perhaps cover about 30,000 square miles. 
 
 The capital of Bhillamala is mentioned by Albiruni, circa A.D. 1030, as the 
 birthplace of the astronomer Brahmagupta, the son of Jishnu, who was born in 598, 
 and who, as he himself tells, wrote the Brahmasphuta Siddhdnta “ in the reign of 
 Sri Vyaghramukha of the Sri Chapa dynasty, 550 years after the Saka king,” 
 or in A.D. 628. 3 This mention of the Chapa dynasty suggests the question whether 
 the Chapotkata or Chavada dynasty of Gujarat in the ninth century may not 
 have been an offshoot of these earlier Gurjjara rulers. 
 
 Bhillamala had at an early date borne the name also of Srimala, and from 
 it came the Srimali Brahmans, who are now chiefly votaries of Vishnu and are 
 widely scattered throughout R&jputana, Kachh, Gujarat, and Central India. They 
 are largely either mendicants or gurus —officiating priests to merchant Vaniyas and 
 Sonis or goldsmiths. Their favourite Kuladevi, or family goddess, is Mahalakshini 
 —a notable image of whom was brought from Bhinmala to Anhilapura in the times, 
 of the Gujarat kings. 
 
 The famous Sanskrit poet Magha, the author of the &isupdlavadha , was a 
 Srimali Brahman, whose date has not yet been ascertained, though he probably 
 lived about the end of the ninth century; one tradition, however, makes him a 
 contemporary of Bhoja-raja of D liar a, who belongs to the first half of the 
 eleventh century. 4 
 
 Of the Gurjjara or Chapa dynasty of Bhillamala we have no records. At 
 an early date, however, they, or a branch of them, appear to have ruled at 
 
 1 In lat. 25° 46' N., long. 71° 23' E. Stan. Julien Memoires sur les Contr. Occident, tom. II, pp. 166, 
 407 f. ; Beal, Si-yu-hi , vol. II, pp. 269 f. ; Reinaud, Mem. sur VInde, p. 337 ; Tod, Rajasthan , vol. II, 
 p. 209 ; and Cunningham, Anc. Geog. p. 312 f. 
 
 2 hid. Antiq. vol. VI, p. 63 ; vol. XIX, pp. 235-36, 240 ; conf. Bomb. Gazetteer , vol. I, pt. i, p. 3. 
 
 3 Albiruni’s India , Sachau’s transl. vol. I, pp. 153, 267 ; Jour. R. As. Soc ., N.S., vol. I, p. 410 ; Duff, 
 Chronology of India, pp. 4.4, 48 ; Reinaud, Mem. p. 337. 
 
 4 Duff, Chronology of India, pp. 70, 84 ; Wilson, Indian Caste, vol. II, pp. Ill, 167. 
 
 A 2 
 
4 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 Bliarocli as contemporaries of the Valabhi kings in Saurashtra or Kathiawad, whose 
 sway probably extended northwards round the head of the gulf of Khambayat. 
 About A.D. 630, or soon after, Prasantaraga-Dadda, the Gurjjara king of 
 Bbarocli, claimed to have protected the A 7 alabhi ruler from Haishavaidhana of 
 Thanesvara 1 ; but about twenty years later Dharasena IV of Valabhi seems 
 to have occupied Bharoch itself. It was a period of disturbance and upheaval: 
 Harshavardhana or Sri-Harsha, between A.D. 606 and 640, had overrun and 
 subjugated northern India; the Valabhi prince was allied to him by marriage and 
 possibly was his vassal when he took Bharoch ; but on Harsha s death the subject 
 kings revolted, and the more powerful conquered the feebler chiefs. 2 
 
 The Gurjjaras appear in Bharoch till the early part of the eighth century, 
 when Jayabhata III was probably overthrown by the Arabs, his last inscriptional 
 date being in A.D. 736. 3 About this period the Arabs were making frequent incur¬ 
 sions from Sindh into Western India: in A.D. 724 Junaid ibn ‘Abdu-/ Rahman, 
 governor of Sindh made a foray towards Bharoch and Malwa, and in 7o9 the 
 Arabs seem to have overrun “ Kachh, Saurashtra, Chavotaka, the Maurya and 
 Gurjjara kings,” and turning southwards they advanced to the Navasarika or 
 Nausari district in Lata, where they were met and repulsed by the feudatory 
 Chalukya chief Avanijan&sraya-Pulikesin—a son of Dharasraya-Jayasimha- 
 varman, the younger brother of Vikramaditya I of Badami (655-680 A.D.). 
 This occurred in the reign of Vikramaditya II (733-4—746-7), and it seems 
 probable that Pulikesin, after the victory, annexed the Gurjjara territory to the 
 Chalukya dominions. The Gurjjara ruler overthrown by these Tajikas or Arabs 
 was probably Jayabhata III, while the Chavotaka refers to the Chapotkata 
 prince of Bliillamala. 4 5 
 
 The Valabhi copper-plate grants bring down that dynasty to Sil&ditya VII 
 Dhruvabhata, in whose reign we have one dated in A.D. 766, and it was probably 
 soon after that the dynasty finally disappeared. Recent research enables us to discard 
 the conjectural chronologies of Tod, Watlien, and others, and to show that Vaiabhi was 
 not overthrown either by Skythians or Baktrians in the sixth century, nor by Nashirwan 
 the Great, but by some Muhammadan expedition from Sindh, sent perhaps by ‘Amrft 
 ibn Jam&l, the general of Ilasham ibn ‘Amru-a/ Taghlabi the governor. 
 The ruin of Valabhi may have been partly effected even somewhat earlier, for its power 
 had previously begun to decay ; but after A.D. 766 we learn no more of it. 
 
 The Gujar&t bards relate that about the end of the seventh century/ Vac ha- 
 raj a, a Chavadci or Parmar Rajput, had set up a principality at Divakota or 
 Divapattana, now Diu, and was succeeded by his son Veniraja. After they 
 
 1 Ind. Ant. vol. XIII, pp. 74, 79- 
 
 2 Ind. Ant. vol. YI, p. 12 ; vol. XVII, p. 195 f. ; Epigraphia Indica , vol. I, p. 69 ; Sriharshackarita 
 (Kaimir ed.) p. 274. 
 
 3 Ind. Ant. vol. VII, p. 62 ; vol. XIII, pp. 70-90 ; vol. XVII, pp. 192, 220 ; vol. XVIII, p. 176 ; Epig. 
 Indica , vol. II, p. 19. 
 
 4 Duff, Chron. of India , pp. 59, 62, 64 aud refs. 
 
 5 One version gives A.D. 730, or only fifteen years before the reputed date of the founding of Anahilawada ; 
 but chronology is the weakest point in the native chronicles. Ind. Ant. vol. IV, p. 146. 
 
GEOGRAPHICAL AND HISTORICAL. 
 
 5 
 
 liad ruled 71 years, Yeniraja was drowned by an inundation of the sea, which converted 
 Diva into an island, and his queen escaping first to Panchasar in northern Gujarat, 
 after the destruction of that town by the sovereign of Kanauj, fled to the forests, 
 and finally at Chandur gave birth to a son named Vanaraja. 
 
 The version of the story contained in the Ratnamdld 1 of Krishnaji, makes 
 Panchasar on the Rupen river (lat. 23° 27'N., long. 71° 45' E.) the capital of a 
 chief named Jasar&ja or Jayasekhara of the Ch'avada clan. In 696 he was 
 attacked by a king B buy a da or Bhuvacla of Kal y anakataka (Kanauj ?) and 
 slain ; but his brother-in-law Suryapala managed to escape with his sister, the wife 
 of Jasa, into the forests where her sonVanarfija was born. 1 2 He is said to have 
 been reared at Waned, to the east of Panchasar, by a Jaina monk named Silagunasuri, 
 and when a lad he was taken out by his uncle to share in his freebooting 
 raids. 3 
 
 In the eighth and ninth centuries the Rathors or Rashtrakutas held 
 southern Gujar&t with Bharoch as its capital ; but the north of the province 
 appears to have owned the suzerainty of Kanauj. In A.D. 731, Yasovarman was 
 the ruler of Kanauj, and we learn that he sent a Bauddha priest ( bhadanta ) on an 
 embassy to China, apparently to ask assistance against the Arabs ; and, again, we 
 find him at a later date attacked by Mukt&pida-Lalit&ditya of: Kasmir. 4 Of 
 his successors, we have as yet but meagre information. From inscriptions the 
 names of probably most of the princes of Kanauj or Mahodaya during the eighth 
 century have been recovered, and again from 862 to 950 A.D. 5 The Gujarat Jaina 
 chroniclers, however, mention a different list of kings—Bhuyacla, Kamaditva, 
 Chandraditva, Somaditya, and Bhuvanaditya, as ruling in succession at 
 Kalyanakataka or Kanauj during this period. These differ so entirely from the 
 epigraphical names that we might suppose they were only feudatories or governors 
 in Rajputana, under the Kanauj kings, or else that Kaly anakataka represents 
 some other capital than Kanauj. It is useless, however, to attempt to solve diffi¬ 
 culties of this sort by hasty assumptions; some epigraphical discovery may at any 
 time clear it up. 
 
 The Kanauj sovereign, Merutunga tells us, had settled the revenues of Gujarat 
 on his daughter Mahanikd, as her dowry, and the officer sent to collect the tribute 
 appointed the young Yanarftja to be his sellabhrit or spear-bearer—perhaps deputy. 
 When the tribute was ready to be sent away, Yana killed the officer and escaped 
 with the wealth to a forest fastness. Collecting followers he succeeded in estab¬ 
 lishing his authority, and is said to have built the city of Anahilapura, where 
 he was crowned in Y. Samvat 802 (A.D. 746). But the chronicles represent him 
 as being then 50 or 56 years of age and his early Jaina protector still alive, whilst 
 afterwards he reigned for fully 59 years,—dying at the age of 109 years. This is 
 
 1 Translated by A. K. Forbes, 1849, in the Jour. Bom. B. R. As. Soc. vol. IX, pp. 20-100. 
 
 3 Forbes Ras Mala, vol. I, pp. 25-37 ; Prabandhachintamani of Merutuiiga, Tawney’s transl. 
 pp. 16-18; Ain-i-Akbari , vol. II, pp. 259, 261 ; Bayley, Hist, of Gujarat, p. 24 ; Tod, Western India , 
 p. 153 ; lnd. Ant. vol. IV, p. 147. 
 
 3 Ratnamala in Jour. Bom. B. R. As. Soc. vol. IX, p. 100. 
 
 4 Pauthier, Examen des faits rel. au Tliien-tchu, p. 66, or Jour. Asiat. 1839, p. 322 ; conf. Jour. A. 
 S. Beng., vol. VI, p. 71 ; Jour. As. IXme ser. tom. VI, p. 353 ; Raja Tarangini , bk. IV, 133-36. 
 
 5 Epigraphia Indica , vol. I, pp. 170, 186 ; vol. V, p. 208 ; hid. Ant. vol. XV, pp. 112, 140. 
 
6 
 
 ARCHAEOLOGICAL SURVEY: NORTHERN GUJARAT. 
 
 hardly credible ; but Merutunga, in another work—the Vichdrasreni —gives Sam. 821 
 (A.D. 765) as the date of the founding of Anahilapura, after which he reigned 
 60 years, 1 to 825 A.D. Here is a difference of 19 years in the statements of the 
 same author—showing that the chronology had got hopelessly into error by the 
 fifteenth century. 
 
 The date Samvat 802 for the foundation of Anahilapura by Vanaraja, 
 plays a prominent part in Gujarat history, and probably it marked some local 
 event. In the Gandharovada ward of Pattana, the writer was shown, in 1869, a 
 couple of old images in a ruined cell—Ganapati and Umamahesvara—the first 
 of which bore an inscription dated “ Samvat 802, Chaitra suddha, 2, Friday ” and 
 stated that “Vanar&ja installed the image of Umamahesvara at AnahillavadipattanaV 
 The alphabet, however, indicates that it must have been inscribed several centuries 
 after its date. Again, at the temple of Sindhvai Matsi, just outside the walls, on 
 the east, a Brahman possessed a copper-plate grant, purporting to have been issued 
 by Vanaraja on the 3rd day of Vaishakha suddha, Sam. 802, settling upon a Brahman 
 named Janguli a subsistence, raised as an octroi, and “ assented to by Srimalis, 
 Uswalas, Pauravatas, Nagaras, Moclhas, Hobadas or Dedvas,” &c. But the very 
 language as well as the alphabet prove this to be a late forgery for an obvious 
 purpose. Whether Anahilavada was founded in Sarii. 802, and whether Vanaraja 
 was installed then, or only one of those events occurred at that date and the 
 other in Sam 821, is quite uncertain. He may have reigned 59 or 60 years, or 
 that period may indicate his age: it is hardly probable that in so turbulent a 
 period he ruled a kingdom till he was 109 years' of age. 
 
 Vanaraja, we are told by the Jaina chroniclers, after being established on the 
 throne, sent for his old protector Silagunasuri from Panchasar and built a chaitya 
 or Jaina temple for him at Anahilapura, which was called Panchasara-Parsva- 
 natha, with an image of the Tirthakara or Jina, and also a statue of himself as a 
 worshipper. This temple founded by Vanaraja, or dating from his time, has long' 
 since disappeared, together with all the great temples of the early city—swept to 
 destruction in the various Musalman sacks of this place. The present temple of 
 Panchasara-Parsvanatlia is one of the largest in the city and may perhaps date 
 from the fifteenth or sixteenth century. In one of the cells of the bhamti , or 
 series of twenty-four small shrines surrounding this chaitya , are still shown the 
 images of Vanaraja and of Jamba—a merchant who became his diwdn or 
 prime minister—standing against the returning wall to his right. 2 These figures- 
 are said to have been brought from the old city, but may not be of great age 
 indeed the inscription under the figure of Vanaraja is dated Sam. 1524 (A.D. 1467),, 
 and though neither inscription is very legible, that under Jamba seems to bear 
 a different date. 3 
 
 1 Jour. h. B. R. As. S. vol. IN, p. loo. But the Vichdrasreni is of doubtful accuracy ; R. G. Bhan- 
 darkar, Search for Sctnsk. MSS, 1883-84, p. 12. 
 
 2 See below p. 45. 
 
 Tod, Travels in fVestn. India, p. 230, gives what professes to be a substantial translation of these 
 inscriptions, and dates one of them at least in Sam. 1352, a year before the sack of Anahilavada by the 
 forces of ‘AlaiW-din Muhammad Shah, and yet mentioning him as “ Sri Khuni Allam Muhammad.” We can. 
 only suppose that Colonel Tod was imposed upon by some of the Jaina Yatis with a story, in place of a copy 
 of the inscriptions. 
 
GEOGRAPHICAL AND HISTORICAL. 
 
 7 
 
 The Jainas claim that— 
 
 “ This kingdom of the Gurjaras, even from the time of ‘king Yanaraja, was 
 established with Jaina mantras , its foe indeed has no cause to boast.” 1 This 
 sect seems always to have been very influential in Gujarat ; they were numerous 
 and wealthy, and frequently held high posts in the state ; and they impressed 
 their character and tastes upon the rest of the population. Vanaraja was a Hindu 
 and built a Hindu temple of Kanthesvari near his palace, but he was also 
 sufficiently liberal as well as politic to encourage substantially his Sravak subjects. 
 
 The chronology of the Chaudit or Chapotkata dynasty is related by different 
 writers with constant variations and contradictions, and it is perhaps impossible to 
 arrange the names in their real order. The chroniclers were probably misled by 
 different birudas or titles of the same prince, and, careless in verifying the dates 
 by the years of each reign, they are at discord both as to the order and durations 
 of the reigns. They mostly assert that the dynasty lasted 196 years, from 
 A.D. 746 to 942, and some divide this period among seven rulers, but other 
 patdvalis or registers add two more names : one class of them place Ratnbditya 
 and Vairisimha in the third and fourth places, and another in the fifth and sixth. 
 
 The principal differences will best be understood by a comparison of some 
 of the lists:—(1) from Arisimha’s Sukritasamkirtana and Merutuhga’s Theravali; 
 (2) from Merutunga's Prabandha-chint&mani; and (3) from the Ratnamala and 
 others.” 2 3 
 
 1. Arisimha and Merutunga’s 2. Merutunga’s Prabandha- 3. Kishnaji’s Ratnamala , &c. 
 
 Theravali corrected. chintamani. 
 
 Yanaraja. 
 
 S. 821-362 
 Yogaraja. 
 
 862-891. 
 
 Ratnaditya. 
 
 891-894. 
 
 Yairisirhha. 
 
 894-905. 
 
 Kshemaraja. 
 
 905-9 3 0. 
 Chamunda. 
 930-951. 
 
 Yanaraja, 59 y. 
 
 S. 802-862. 
 Yogaraja, 17 y. 
 
 862-878. 
 Ratnaditya, 3 J y. 
 878-881. 
 
 Yairisirhha (881-898). 
 
 Kshemaraja, 38J y. 
 898-925. 
 
 Chamunda, 13J y. 
 925-938. 
 
 Yanaraja, 802. 
 Yogaraja, 862. 
 
 Kshemaraja, 897. 
 Bhuyacla, 922. 
 
 Rahada, Thaghada. 
 951-979. 
 
 Bliubhata or Puada. 
 979-998. 
 
 Akacladeva, 26 y. 
 938-965. 
 
 Bhuyagada, 27 J y. 
 (965)-991. 
 
 Yairisirhha, 
 or Yijayasimha, 951. 
 Ratnaditya, 
 
 or Ravatasirhha, 976. 
 Samantasimha, 991-998. 
 
 1 Prabandha-chintamani , p. 19 ; Ras Mala, vol. I, p. 39. 
 
 2 Bhau D&ji iu J. B. B. R. As. S. vol. IX, p. 155. It is evident that the dates are mostly, if not all, 
 increased by 19 years. The Vicharafreni, however, has the same dates. 
 
 3 Tawney’s Prabandha-chintamani , pp. 19-21 ; Bhandarkar, Search for Sansh. MSS., 1883-84, pp. 10, 
 150 ; J. B. B. R. A. S. vol. IX, p. 157. 
 
8 
 
 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 The Ain-i-Akbari follows the chronology of the Ratnamala , calling the thiicl 
 prince Bhhna-raja instead of Kshemaraja. The discrepancies are not to he got over 
 by interposing another reign or an interval between "V an a raj a and Yogaiaja. The 
 traditions had apparently become confused perhaps before they were committed to 
 writing, and the manuscripts have been carelessly copied and vitiated. There is, 
 however, a consensus among them which yields a chronology that may be accepted 
 as fairly trustworthy. 
 
 According to most sources Yanaraja began his reign in Samvat 802, "\ aisakha 
 (A.D. 746) ; some accounts place the founding of Anahilapat aka in Y.S. 821 ; 
 and his reign, according to the Prabandha-chintdmani lasted 59 years 2 months 
 21 days, or to’ Ash&dha V-.S. 861 (A.D. 806). That he lived fully 109 years may be 
 discarded. 
 
 He is represented as succeeded by his son Yogaraja, to Avhom is ascribed a 
 reign of 35, 32, and 17 years by different texts : the Prabandha-chintdmani assigns 
 to him 17 years 1 month 1 day, terminating in Sravana 878 Y.S. (A.D. 822). The 
 Ratnamala carries it down to Y.S. 897, and transfers the reigns of Ratnaditya and 
 Yairisimha to a much later period. Yogaraja built a temple of Yogisvari at 
 Anahilapura. 
 
 Merutunga ascribes to Ratnaditya a reign of 3 years 3 months and 4 days, 
 ending in Kartika 881 Y.S. (A.D. 825) ; but from this date the Prabandha-chintd¬ 
 mani passes over a period of fully 15 \ years, where Arisimha and others place the 
 reign of Yairisimha, with a duration of 11 or more years. 
 
 Kshemaraja, in some accounts said to have been a son of Yogaraja, then 
 ascends the throne in Jyeshtha 897 (A.D. 841) and rules till Bhadrapada 922, which 
 the Prabandha-chintdmani misstates as 38 years 3 months 10 days, whilst it makes 
 the next reign begin in 935 and, after 13 years, end in Y.S. 938. There must be 
 two errors of 10 years each here, compensating one another. If Kshemaraja’s 
 reign began in Jyeshtha 897 and lasted 28 years 3 months 10 days it would 
 end in Bhadrapada 925 (A.D. 869). 
 
 Next follows his son Chamunda’s reign of 13 years 4 mts. 16 days, which 
 would thus end in Magha 938 (A.D. 881). Dr. Bidder considered this prince a 
 transference back from the Solanki dynasty, and it is curious that the latter had a 
 reign of very nearly the same length ; but Chamunda has a place in both Arisimha’s 
 and Merutunga’s lists of the Chavad&s. 
 
 Akadadeva succeeds, in the Prabandha-chintdmani list, apparently called 
 Rahada and Thftghada by others. “ He caused to be built in the city of Karkara 
 the temple of Akadesvari and Kanthesvari.” He reigned 26 yrs. 1 m. 20 days, 
 that is, till Chaitra 19, Y.S. 965, but the text says till Pausha 9, or nearly nine 
 months longer, and making the reign last 26 yrs. 10 mts. 10 days. 
 
 The next is Bhvtyagadadeva or Bhubhata, who built “the temple of 
 Bliuyagadesvara in Pattana and a rampart ”; he reigned 27 yrs. 6 mts. 5 days, 
 or till Ashadha 993 (AD. 936). 1 But in one place we read Ashadha 991, and this 
 
 1 Prabandha-chintamani , trans. by C. II. Tawney, pp. 18-23 ; at pv 21 we find the date V.S. 991 ; and 
 from p. 29 and 30, note it is to be inferred that Mularaja’s reign of 55 years ended in 1052-53, and hence began 
 Y.S. 998 conf. Biihler, Das Sukritasamkirtana des Arisimha, S. 8-10. 
 
GEOGRAPHICAL AND HISTORICAL. 
 
 9 
 
 is the date usually given for the accession of Samantasimha. the last Chavada 
 prince, who ruled till Sam. 998 (A.D. 941--42). 
 
 This differs from the chronology adopted by Forbes in his Rds Mala from 
 Krishnabhatta’s Ratnamald , but it is quite as well supported ; and the text of the 
 Ratnamdld has not been critically edited. Better manuscripts may correct the details 
 or even modify some of them, but the chroniclers must be our guides. These, however, 
 seem to follow two different traditions:—the one—that which is outlined above with 
 variations which seem due to manuscript errors ; the other gives Yogaraja a reign 
 of 32 to 35 years, succeeded immediately by his son Kshemaraja, and places Bhuyada, 
 Vairisimha or Vijayasimha, and Ratnaditya or Ravatasimha in succession to him. 
 This makes up the seven kings of tradition, which number may have been based 
 on seven generations during the 196 years of the dynasty : and such is possibly the 
 origin of the second form of the list. 1 
 
 We have, as yet, but few side lights or contemporary information to help us for 
 the history of these two centuries of Chavada rule in north Gujarat. And we have to 
 beware of confounding them with their perhaps more powerful neighbours the Chapas 
 of Bhillamala. We meet with the rule of Kanauj, too, in the time of Vanaraja, without 
 any hint as to how they were related. Sulaiman, an Arab merchant from the Persian 
 gulf, who had made several voyages to the west coasts of India and to China, wrote 
 some account of what he had learnt in A.D. 851, which was at least partly incorporated, 
 sixty years later, by Abu Zaidu-l-Hasan in his Salsalat-al-Tewarikh or “Catena of 
 Events.” Now Sulaiman remarks 2 that “round the Balhar& are other princes with 
 whom he is at war, but whom he greatly surpasses. Among these is the prince 
 called the king of al-Jorz (Gurjara). This king has a numerous army and no 
 other Indian prince has so fine cavalry. He has a dislike, however, to the Arabs. 
 No Indian prince hates Islam more than he.” And Abu Zaid speaks of Kanauj as 
 belonging to the large empire of Jorz or Gurjara. 3 Mas‘udi, who visited western India 
 in A.D. 912-16 had met with Abu Zaid and derived from him part of the informa¬ 
 tion, 4 which he incorporated in his “ Prairies of Gold,” and he also speaks of the 
 frontiers of the Balhard as exposed to the attacks of the king of Jorz (Gujarat). This 
 king, he adds, was rich in cavalry, in camels, and had a numerous army with many 
 elephants. 5 These notices cannot refer to the Gujarat of the CMvadas, and hardly 
 even to the princes of Bhilmal ; but they may easily apply to Kanauj, if that 
 kingdom held Bhilmal as a subordinate state. The Balhara or Rashtrakuta 
 
 <D * * 
 
 king’s, holding: Bharoch, would then be their rivals. 
 
 Valabha-raja 6 or Balhara was the distinctive title of the Rashtrakuta 
 sovereigns, who, till the end of the ChAvada dynasty, ruled from Bharoch over the 
 south of Gujarat and up to the Mahi, if not to the Sabhramati river ; and Idrisi, on the 
 
 1 Any attempt to arrange the chronology so arbitrarily as is proposed in the Bombay Gazetteer (vol. I, 
 pt. i, pp. 151-55) is to be deprecated : it can only introduce more confusion. We must wait for some epigraph 
 or other evidence turning up that may correct and adjust our information. 
 
 2 Reinaud, Relation des Voyages , dans Vlnae et a la Chine , tom. I, p. 26. 
 
 3 lb. tom. I, p. 133, and tom II, p. 17 ; conf. Renaudot, Ancient Accounts of India , &c., p. 87 a. 
 
 4 Reinaud, ut sup. tom. I, p. xvii f. 
 
 5 Barbier de Maynard et Pavet de Courteille, 31agoudi, tom. I, p. 383. 
 
 B This in Prakrit takes the form of Ballaharaya, which gives the Arabic form of Balhara. Conf. Ind. Ant. 
 vol. VI, p. 64, and see below, p. 34. 
 
 B 
 
10 
 
 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 authority of Obud allah ibn Khordadbeh (circa 930 A.D.), as well as Mas‘udi, states so 
 much ; but the latter distinguishes between his realm and that of Jozr. 1 We can 
 only suppose that Idrisi was misled by the proximity of their possessions in Gujar&t, 
 and ascribed the Chavada kingdom to its more powerful neighbour. 
 
 About A.D. 757 the Rashtrakutas dispossessed the western Chalukyas of their 
 dominions in southern Gujarat. In 766 the Kaira or Kheda district and the country 
 round Godra belonged to Siladitya VII. of Valabhi. 2 About 784, or soon after, 
 Govinda III. took Lata from his relatives, who had ruled it for a short time, and 
 placed it in charge of his brother Indraraja. Two Rashtrakftta grants show that, by 
 812, they had extended their territory at least to the Mahi, and in A.D. 835 Klieda 
 was a Rashtrakftta town, 3 whilst in 910 the country round Kapadwanaj was part 
 of the dominions of Krishna II. But in 914 A.D. the country to the west o£ the 
 Sabhramati was in the possession of a king Mahipala, who had a local representa¬ 
 tive, Dharanivaraha of the Chapa family at Wadhwan. 4 Was this Mahipala 
 the successor of Mahend rap5,1a of Kanauj and patron of Rajasekhara, and was 
 Dharanivaraha one of the Chapas of Bhillamala or an officer of the Chapotaka 
 prince of AnahilawMa ? 
 
 However this may be, the above details indicate pretty clearly that the Chavaclas 
 held but a portion of Gujarat, and that possibly as feudatories of a greater power. 
 
 The Ch avada dynasty came to an end in V.S. 998 (A.D. 941). The legends 
 say that Raja, Bija, and Dandaka, sons of Munjaladeva or Bhuvanaditya who 
 was the fourth in descent from Bhuyagada, king of Kalyanakataka or Kanauj, 
 came to Anahilapura on their way from Somanatha, and, finding favour at the court, 
 Raji married Liladevi the king’s sister. 5 She died in childbirth, but the child— 
 named Mularaja—grew up at the court; and the last Chavada—Samantasimha 
 —proving a weak, vacillating ruler, Mularaja raised a rebellion and killed him. 6 This 
 is the substance of the story ; the details may be set aside as bardic embellishments. 
 If Samantasimha reigned only seven years, it must have been to the court of a 
 predecessor that prince Raji came : as Merutunga states 7 —it may have been to that 
 of Bhuyada, who ruled for fully 27 years. 8 In a copper-plate grant by Mularaja, 
 dated V.S. 1043 (A.D. 986-7), he claims to be—“the son of the Maharftj&dhiraja 
 Raji who belongs to the Chaulakika family—who has conquered with his own 
 arm the province watered by the Sarasvati.” 9 From this it would seem that Raji 
 
 1 Geoff, d Edrisi, trad. Joubert, tome I, p. 172 ; Magoudi, tr. par Barbier de Mejnard et Pavet de Courteille, 
 tome I, p. 382 f. ; Reinaud, Relation des Voyages, faits par les Arabes et les Persans dans VTnde et d la Chine, 
 tome I, pp. 24 ff. 
 
 2 Fleet, Gupta Inscriptions, p. 173 ; Ind. Ant. vol. VI, p. 16 ; Bomb. Gaz. vol. I, pt. ii, p. 383 f. 
 
 3 Ind. Ant. vol. XII, p. 156 ; conf. vol. V, p. 145 ; Epig. Ind. vol. Ill, p. 53 ; Ind. Ant. vol. XIV, 
 p. 196. 
 
 Epig.Indica, vol. I, p. 52 ; Ind. Ant. vol. XII, p. 192 ; vol. XVIII, p. 90 ; Duff, Chronology of India, 
 
 p. 84. 
 
 Gouf. Tod, I ravels in West. India, p. 166 ; K. Forbes, Rds Mala, vol. I, p. 49 ; Jarrett’s Ain-i-Akbari, 
 vol. II, p. 262. 
 
 6 This story is supported by the copper-plate grant of Trilochauap&la Chaulukya, A.D. 1050. Ind. Ant. 
 
 vol. XII, p. 198. J 
 
 7 Prabandha-chintamaiii, Tawney’s tr., p. 22. 
 
 8 Biibler’s Sukriiasamkirtana des Arisimlia, p. 9. 
 
 y Ind. Ant. vol. VI, pp. 191, 192 ; vol. XVIII, p. 186. 
 
GEOGRAPHICAL AND HISTORICAL. 
 
 11 
 
 was a sovereign prince, but whether of Kanauj, 1 of Bhillamala, or of some 
 other district, may be uncertain ; he had married a Chavacla princess, and his son 
 asserted successfully in arms his pretensions to Gujarat. Other two grants of his 
 are dated in V. Samvat 1030 and 1051, 2 the latter making a grant of land in the 
 vicinity of Saehor in Marvad, to a Brahman, Sri DirghacMrya who had emigrated 
 from Kanyakubja. 
 
 Mularaja thus, at the age of twenty-one, became the founder of the 
 Chaulukya or Solafiki dynasty. He appointed as his Purohita or family priest 
 a member of the Gulecha family named Sola, belonging to the Yasishthagotra and of 
 the Nagara division of the Gujarat Brahmans, and whose descendants held the office 
 under successive princes at least till the time of Yiradhavala (A.D. 1311), to whom 
 Somesvara, the author of the Kirtikaamudi , was domestic priest. Sola is credited with 
 performing the Yajapeya sacrifice, 3 and attained great influence over the king. 4 
 
 Mularaja was a Saiva in religious profession, and brought colonies of Audichya 
 Brahmans to Gujarat, settling them at Simhapura or Sihor in the east of 
 Kathiawad, at Stambhatirtha or Khambay, and in various villages between 
 the Banas and S&bhramati rivers. 5 At Mandali or Mandal, to the north-west of 
 Yiramgam he built a Saiva temple called Mulisvara or Mulanathadeva, with a monastery 
 attached to it. To this he assigned the village of Kamboika, now Kamboi, to the 
 north-west of Modhera. At a later period he also began the great Rudraprasada 
 or Rudramahalaya “the palace of Rudra” at Siddhapura, to be noticed below. 
 
 He soon set about extending his kingdom by annexing Kathiawad and Kachh, 
 but his dominions were invaded by Barava—variously described as the general of 
 the ruler of Latadesa, that is, of Tailapadeva the western Chalukya prince who 
 had recently defeated the Rashtrakuta ruler Kakkala 6 and held Lata. This invasion 
 Mularaja seems to have successfully repelled, as well as another about the same 
 time (A.D. 974) by Yigraharaja the Sapadalaksha king of Eastern Rajputana. 7 His 
 invasion of Sorath was directed against the chief of Yamanasthali, now Yanthali, 
 and probably took place about A.D. 952. In this expedition he was successful, 
 taking the chief himself prisoner, and, it is said, killing his ally L akha Phulani of 
 Kachh in battle. Other legends place the death of Lakha on a different occasion ; 
 he had harboured Rakhaich, a younger relative of Mularaja, as a rival for the 
 throne of Anahilapura, and had been long at strife with Mularaja, who at length 
 besieged him in Kapilakoti, and finally slew him. 
 
 At Pattana Mularaja built a vasahiha or temple and monastery, called after 
 himself, and the temples of Munjaladevasv&min and the Tripurushaprasada. 8 Towards 
 the end of his long reign of fifty-five years he is said to have devoted himself to 
 
 1 It has been suggested (Bomb. Gaz. vol. I, pt. i, p. 156 n.) that the Kan)'akubja to which Mularaja’s 
 ancestors belonged might be Karnakubja, which occurs in the Girnar Mahatmya as a name of Junagadh. 
 Arch. Sur. W. Ind. vol. II, p. 156. There is no ground for such a conjecture. 
 
 2 A.D. 973-74 and 994-95. Vienna Oriental Journal, vol. V, p. 300. 
 
 •* Sac. Bits, of East, vol. XLI, pp. xi, xxiii f., 1-41. 
 
 4 JBhandarkar, Hep. on the Search for Sanskrit MSS., 1883-84, p. 20. 
 
 5 Forbes, Ras Mala, vol. I, p. 64 f. 
 
 0 lnd. Ant. vol. XII, p. 199. 
 
 7 Couf. Epig. Ind. vol. II, p. 118 ; Vienna Or. Jour. vol. VII, p. 191 ; Ind. Ant. vol. VI, p. 184. 
 
 8 Prabandha-chintamani, pp. 23-29. 
 
 B 2 
 
12 
 
 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 asceticism, or at least to religious performances, devolving his royal duties on his 
 son Ch&munda. He died in V.S. 1052. 
 
 Of Ch&munda we are told that lie caused to be built at the capital the temple 
 of the god Chandanatha and of the god Chacliinesvara, and that he ruled 13 years 
 1 month and 24 days, dying on the 5th Asvina sudi Y.S. 1065 (A.D. 1009). He 
 had three sons— Yallabha, Durlabha and Naga, of whom the first succeeded 
 him, but after a reign of six months, while engaged in the siege of D liar a in 
 Malaya, he died of small-pox. 
 
 His brother Durlabha succeeded A.D. 1010, and built, for the welfare of the 
 soul of his brother, the temple of Madanasankara. He also built a palace and 
 excavated a lake called Durlabhasarovara. After a reign of twelve years, he 
 placed on the throne the son of his brother Nagaraja, called Blum a, 1 and set 
 out on pilgrimage to Banaras, Y.S. 1077. But in passing through Malava, he is 
 said to have been deprived of his umbrella and other insignia of royalty by king 
 Munja, and obliged to continue his journey in the dress of a pilgrim. The same 
 story is told of Chamunda; but as Munja or Yakpati II probably died before 
 Mularaja, if the story have any basis, the Malava sovereign must have been either 
 Sindhuraja or more probably Bhoja. After this, Merutunga says, there was 
 rooted enmity between the kings of Gujarat and Malava. 
 
 Bliim a raj a ascended the throne in A.D. 1022 (Y.S. 1078) and ruled for forty- 
 two years. Early in his reign Mahmud of Ghazni made his tenth raid into India, 
 directed against the great Saiva shrine of Somanath, or Prabhasa Pattana. The 
 Muhammadan writers differ as to the date of this invasion ; Ibn Asir, whose account 
 is the earliest, gives A.H. 414, but others give 416, or October 1025 as the date of 
 starting, and January 1026 as that of the sack of Somanath. On his way south, 
 Bhimadeva, being unprepared to resist so powerful an enemy, hastily retreated for 
 safety and to prepare himself for attack, to a fort called K and ah at or Kan dab a, 
 which may be almost certainly identified with Kantha or Ivanthkot in Kachli. 
 Mahmud pressed on, sacking the towns and temples on the way, eager to reach 
 the shrine whose wealth he had learnt was almost fabulous and the booty in which 
 would enrich his fanatic army. Ibn Asir tells that whenever there was an eclipse 
 the Hindus flocked to the temple at Somanath to the number of a hundred thousand. 
 Everything most precious was brought here ; its attendants received the most 
 valuable presents, and the shrine was endowed with more than ten thousand villages. 
 In the temple were amassed jewels of the most exquisite quality and incalculable 
 value. Between the Ganges and Somanath is a distance of 200 parasangs, but 
 water was daily brought from it with which the idol was washed. 2 A thousand 
 Brahmans attended daily to perform the worship, and to introduce visitors. Three 
 hundred persons were employed in shaving the heads and beards of the pilgrims. 
 Three hundred and fifty sang and danced at the gate of the temple. Every one 
 
 1 Prabcindha-chint. p. 29 ; the writer in the Bombay Gazetteer , vol. I, pt. i, p. 163, has either misunder¬ 
 stood the chronicler or had a different text. See Navasahasankacharita , by Biihler and Zachariae, p. 47 ; 
 conf. hid. Ant. vol. IV, p. 114. 
 
 2 At the great temples in Southern India this practice still continues. 
 
GEOGRAPHICAL AND HISTORICAL. 
 
 13 
 
 of these received a settled daily allowance. 1 Mahmud,, on reaching the place, 
 immediately assaulted and took the town and temple, slaying and massacring more 
 than fifty thousand Hindus. “ The worth of what was found in the temple of 
 jewels, gold and silver exceeded two millions of dinars, 2 all of which was taken.” 
 
 Mahmud, hearing that Bhima had taken refuge in the fort of Kandahat— 
 or Kanthkot in Kachh—marched thither, taking advantage of the ebb of the 
 tide to cross the Rann, and drove the enemy out ; or probably the Hindus escaped 
 before he reached them. He then returned by Mansura in Sindh and BhfitH to 
 Ghazni, which he reached 2nd April 1026. 3 
 
 No sooner had the enemy left Gujarat than BI 11 madeva returned to his capital 
 and began to retrieve the injuries that had been inflicted. He is said to have made 
 war on Sindh and to have formed a treaty with Karnadeva the king of Chedi 
 {A.D. 104:2 seqq.), and was at war with Bhoja of Dliara. 
 
 In his reign Yimala &a was his dandapati or governor at Abu, which had 
 previously belonged to the Parmara chiefs of Chandravati. Whilst in this position 
 Yimala &a erected one of the superb marble temples at Devalwtida, on mount Abu, 
 which he dedicated to Rishablianatha the first Tirthakara. He also erected splendid 
 temples at Kumbhariya on the Arasur hill, near to the celebrated Brahmanical 
 shrine of A mb a Bhavani. 
 
 Udayamatt the consort of Bhima is said to have constructed the Rani’s Wav 
 or step-well at Anahilawada ; and Bhima built the temples of Tripurushaprasada, 
 of Bhimesvaradeva, and of the goddess Bhiru&ni. 
 
 Karnadeva succeeded his father Bhima in A.D. 1063-64, and had the biruda 
 or alias of Trailokyamalla. .According to the Dvyasrciyakosha of Hemachandra, 
 he married May anal lade vi daughter of Jayakesin of Chandrapura, 4 —probably the 
 Kadamba king of Goa who was reigning in A.D. 1052. His was on the whole a 
 peaceful reign, his chief conquest being that of Asa a Bhilla chief at As&palii, now 
 Ashaval, close to Ahmadabad. He built there temples to Kocharaba, on the west 
 of the Sabliramati, and to Jayantidevi. He also founded a new capital called 
 Karnavati possibly at Ahmadabad. In Pat tana he built the temple of Karnameru ; 
 but his greatest w r ork was the Karnasagara lake, which he formed on the Rupen 
 river near the town of Modhera. It survived for centuries as a great irrigation 
 lake ; but in 1814, after a very heavy fall of rain, the river broke through the great 
 dam and reduced the extensive “ ten mile tank ” to a waste. 
 
 On Kama’s demise in 1093-94, he was succeeded by his son Siddhar&ja 
 Jayasimha then a minor, the government being carried on by M ay anal la dev i 
 with the assistance of the ministers Udayana — a Srimali Yaniysi, Santu and 
 Muili ala. Udayana had built a temple at Karnavati called Udayavasahi containing 
 
 1 Ibu Asir says the temple was built on fifty-six pillars of teak wood covered with lead. The idol rose 
 five cubits above the basement, and was sunk two cubits into it. It had no appearance of haviug been 
 sculptured. Mahmud burnt part of it, and part he carried away to Ghazni, where he made it a step at the 
 entrance of the Jami’ Masjid. Elliot, History of'India, vol. II, p. 471. 
 
 2 If the dinar be taken at 64 ’8 grains, this would be about 270,000 ounces troy of gold, or fully 
 £1,050,000 of our present money. 
 
 3 Elliot, Hist. Ind. vol. II, p. 249. 
 
 4 Prabandha-chmt. p. 79 ; Ind Ant. vol. IY, p. 233. 
 
14 
 
 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 images of the seventy-two Jaina Tlrthakaras of the past, present and future ages. 
 Santu was also a Jaina and founded a temple at Pattana ; and another minister is 
 said to have built a Jaina temple, called Mahar&jabhuvana, at Siddhapur, whilst 
 the king was restoring the Rudramahalaya or temple of Rudramahakala there. 
 
 Early in his reign Siddharaja, at his mother’s request, remitted the duties 
 on Saiva pilgrims to Somanath, which were levied at Bahulod, now JBhalod, on the 
 Narmada, and he proceeded with her to the shrine at Prabh&s Pattana. While then 
 absent from his capital, it is said, Yasovarman of Malava began to overrun 
 Gujarat. But as Yasovarman did not come to the throne till A D. 1133, it is 
 more probable that it was his father, Naravarman of Dliara (A.D. 1104-1133). 
 The Paramara invader W'as bought off by Santu, but a long war with Malava 
 ensued in which Siddharaja was ultimately victorious. He also made war on 
 Khangar the son of Navaghana III, the ChucMsama prince of Girnar, and after a 
 severe struggle subdued the country. 1 
 
 During his absence in Malava the great Sahasralinga tank at Anhilapattana 
 was finished, and after his return he completed, or perhaps rebuilt on a much 
 enlarged scale, the temple of Rudra at Siddhapur, which had been founded bv 
 Mu la raj a about a hundred and seventy years before. The Prabandha-chintdmani 
 says: —“ Then, in course of time, the temple, twenty-three cubits in height, was 
 completed, and the king caused to be made figures of distinguished kings, lords of 
 horses, lords of elephants, and lords of men, 2 and so on, and caused to be placed 
 in front of them his own statue, with his hands joined in an attitude of supplication 
 and so entreated that, even if the country were laid waste, this temple might not be 
 destroyed. On the occasion of setting up the flag on that temple, he had the flags 
 of all the Jaina temples lowered, as in the country of Malava,—when the banner 
 of Mahakala is displayed, no flag is hoisted on any Jaina temple.” 3 
 
 The Jains, however, were protected and even favoured—especially by the 
 ministers: a temple was erected to Neminatha at Ujjayanta or Girnar and 
 endowments made to the Satrunjaya shrines. In A.D. 1124 a famous Digambara 
 disputant from Karnata, named KumudachandiAcharya, the religious adviser of 
 Mayanalladevi’s father, arrived at Karnavati and sought to draw Sridevasuri 
 (A.D. 1087-1170), the famous Svetambara logician and pupil of Munichandra, into 
 a public discussion as to the merits of their respective sects. Sridevasuri accordingly 
 offered to meet him at Pattana ; and Siddharaja, having consulted with Hemachandra, 
 the great Jama scholar (A.D. 1089-1163), summoned a rajasabha , or disputation 
 before his court. The Svetambara, if worsted, was to adopt the Digambara doctrines ■ 
 the Digambaras if defeated were to leave Gujarat. Srideva proved the victor and 
 was rewarded by a land-grant of villages, a shawl and other presents. 4 
 
 Jay as i mli a Siddharaja, the hero-king of Gujarat, reigned forty-nine years 
 and died A.D. 1142-43, leaving no son to succeed him. Sripala, author of the 
 Vairochanaparajaya , was poet-laureate to him and his successor. 
 
 1 Tarikh-i Sorath, Eng. vers. pp. 103 f. ; Has Mala, vol. I, pp. 154 ff. 
 
 Asvapati, Gajapati, and Narapati, see below, p. 62. 
 
 3 Prabandha-chintamani, p. 90. 
 
 A lb. pp. 97-104 ; hid. Ant. vol. XI, p. 254. 
 
GEOGRAPHICAL AND HISTORICAL. 
 
 15 
 
 Merutunga relates that Bhimadeva had taken into his harem a hetaera named 
 Chauladevi or Cliakul&devl, by whom he had a son Haripala; Tribhuvanapala 
 was Haripala’s son and the father of Kumarapala. 1 Jayasiriiha, jealous of 
 KumarapaJa, sought to compass his death ; but being protected and concealed, 
 chiefly by the Jainas, he escaped to Khambay, where he met with the minister 
 Udayana and the Jaina teacher Hemach&rya, to whom he promised—if he should 
 attain rule—that he would be devoted to the law of Jina. Kumarapala had two 
 brothers—Mahipala and Kirttipala, and two sisters of whom Premal w T as married to 
 Kanhadadeva a general of Siddharaja. On the death of the king this officer brought 
 the three princes in succession before the people to choose their sovereign, and 
 Kumarapala, then fifty years of age, manifesting his martial spirit, was at once 
 selected. 
 
 At first he had some trouble with the courtiers who had served Jayasimha 
 Siddharaja, and his firmness in dealing with them perhaps led to the revolt 
 of Bali a da, one of the sons of the minister Udayana, who had been a 
 special favourite with Siddharaja. Corrupting the officers of Kumarapala, this 
 Bahada or Wahada incited the Sapadalaksha or Sakambhari raja Ana or An aka 
 to invade Gujarat. When the armies joined battle, Kumarapala saw his captains 
 were deserting him, but driving his elephant into the lines, he encountered and 
 captured Bahada, killed Anaka with an arrow, and thus turned the fight into a 
 victory. 
 
 Hemachandra the Jaina gained great influence over Kumarapala, but used 
 it adroitly. At the request of Bhava Brihaspati, the ganda or temple priest of 
 Somanatha, Kumarapala had undertaken the restoration of the famous temple at 
 Frabhasa-pattana or Devapattana, built by Bhimadeva I, fully a century before, 
 and which was in a state of decay. 2 Hemachandra affected to approve of the 
 work but suggested that the king’s merit would be thereby still further increased 
 by his abstaining during the restoration from eating flesh and drinking liquor. Then, 
 at the dedication of the temple, he got him to take the vow of abstinence for the 
 rest of his life. 
 
 After this Vaghbhata, the son of Udayana, founded the town of Vaghbhatapura, 
 near the Satrunjaya mountain, and erected a Jaina temple on the sacred hill, 
 A.D. 1164-65, whilst his brother, Amrabhata, built another at Bharoch. The king 
 also built a Jaina temple called the Kumaravihara, at Somanathapattana, and 
 others at Girnar, Satrunjaya, Khambayat or Stambhatirtha, Anahilavada, and 
 Dhandukka. With the exception of the repulse of the Sapadalaksha or Sakambhari 
 prince at the beginning of his reign, the defeat of Ballala of Dhara, and an 
 invasion of the Konkana, it w r as a period of general peace and prosperity, and 
 the wealthy Jainas built temples in all the principal towns as well as at their 
 tirthas. Kumarapala’s reign lasted thirty-one years till V.S. 1230 (A.D. 1173-74), 
 
 1 Forbes says Kshemaraja was Bhimadeva’s son by Bakuladevi ; Devaprasad was the son of Kshemaraja 
 and father of Tribhuvanapala. Ras Mala , vol. I, p. 180. 
 
 2 For the Somanathapattan prasasti of Bhava Brihaspati of A.D. 1169, see Vienna Orient. Jour. vol. Ill, 
 pp. 1-19 ; Jour. Bom. B. R. As. Soc. vol. VIII, pp. 59 f. ; and Tod, Trav. West. Ind. p. 504 ; conf. Ind. 
 Ant. vol. IV, p. 268 f. ; vol. XI, p. 241 f. ; and vol. XVI, pp. 147 ff. 
 
16 
 
 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 the great Jaina scholar and courtier, Ilemachandra, having died a few months 
 before the king. 
 
 On Kumarapala’s demise without male issue, his nephew, Ajayadeva or 
 Ajavapala, the son of Mahipala, came to the throne. The Sankaracharya, the 
 Saiva pontiff, had come to Gujarat before Kumarapala’s death, and had doubtless, 
 stirred up the zeal of his sect against the Jainas. Ajayadeva may have been 
 influenced by this movement, but whether or not, he began his reign by a 
 merciless persecution of some of the prominent Sravaks. Their leader, Ramachandra, 
 was tortured to death, Amrabhata and Kapardin, favourite nobles of his uncle,, 
 were destroyed by the king. But his career was a short one ; he w^as stabbed 
 by a doorkeeper named Vayajaladeva, after a reign of three years, in A.D. 1176. 1 
 
 Ajayadeva was succeeded by his young son Bala Muladeva, 2 under the regency 
 of his mother, Nayikidevi, who resisted an invasion by Muhammad Shahab-a/-dm 
 Gliori ; but his rule lasted only some two years. 
 
 In A.D. 1178, his brother, Bhimadeva II, succeeded to the throne and ruled 
 for the long period of sixty-three years. At the commencement of his reign 
 Anahilawada was invaded by Mu‘izz-a/-din of Ghazni, who was repelled. In 1197 
 Qutb-aZ-din I-bak advanced against the Mers, who w r ere combined with Gujarat, 
 and they forced him back on Ajmir and shut him up there till relieved by 
 MiPizz-aZ-din ; but early next year Qutb-a/-din defeated Bhimadeva and got temporary 
 possession of Anahilawada. 3 But about 1222 his ministers Lavanaprasada and 
 his son Viradhavala, of the Yaghela or Yy aghrapalliy a family, usurped the 
 rights of their sovereign and set up as independent princes at Dholka, appoint¬ 
 ing as their ministers the wealthy Jaina brothers Yastupala and Tejalipala. 4 
 These constructed many temples at the principal Jaina tirthas. 
 
 In the Prabandhas and in the inscriptions in the large temple at Girnar known 
 as Yastupala-Tejahpala’s, most extravagant statements are given of the numbers of 
 temples ( 'Mrtandni ) built or restored by these brothers 5 ; still the instances specified 
 at different places are some'what numerous, and Arisimha, a contemporary, ascribes 
 forty-three such benefactions to Yastupala. 6 Thus:—(1) In Anahillapuri he 
 restored the temple of Panchasara-Parsvanatha which had been built by Yanaraja.. 
 This he is said to have done after a victory which he obtained, with the help 
 of Dharavarsha of Chandravati, over the Muhammadans at Abu about 
 1226 A.D. (2) At Stambatirtha or Khambay he placed a gilded flagstaff 
 (dhvajadancla ) on the Hindu temple of Bhimesa; set up an uttdnapatta at the 
 temple of Bhattaditya ; excavated a well in the temple grounds ( pijanavana ) of 
 Bhattaraka ; constructed a rangamandapa or hall before the temple of the sun-god 
 Bakulasvami; restored the temple and mandapa of Siva-Yaidyanatha ; built a 
 walled enclosure for the sale of sour milk ( takra ) ; erected two Upasrayas or 
 
 1 See Incl. Ant. vol. XVIII, pp. 80 ff. and 344 ff. 
 
 2 Asiat. Res. vol. XVI, p. 288 ; Ind. Ant. vol. VI, pp. 186, 213. 
 
 3 Elliot, Hist. Ind. vol. II, p. 229. 
 
 4 Ind. Ant. vol. VI, pp. 190, 198, 213 ; vol. XI, p. 220. 
 
 5 Arch. Sur. Westn. India , vol. II, pp. 169 f. 
 
 6 Sukritasamkirtana , Sarga XI, S. 2-34, in Biihler’s Abb. S. 29-35. 
 
GEOGRAPHICAL AND HISTORICAL. 
 
 17 
 
 Paushadhasalas for Jaina monks; and a drinking-hall with round windows (or 
 balconies— gavaksha) on two sides. 
 
 (3) At Dholka or Dhavalakkaka he built a temple of Adinatha called 
 Satrunjayavatara; two Updsrayas or monasteries; restored the Kanaka temple 
 called Bhattaraka’s (Siva’s) ; and constructed a square covered reservoir or V&pi, 
 and a pump-room ( prapa ). 
 
 (4) At Satrunjaya he erected the Indramandapa before the temple of 
 Adinatha; built a temple of the Jina Neminatlia of Ujjayanta and another of 
 Parsvanatha ; set up a statue of Sarasvati; statues of his ancestors ; and of 
 himself, of Tejahpala, and of Viradhavala, mounted on elephants; made small 
 temples on the four mountain summits consecrated to Avalokana, Amba, Samba, 
 and Pradyumna 1 ; placed a Torana over the door of the temple of Jinapati 
 (Adinatha) ; built small temples of Suvrata of Bkngupura and of Vira of Satyapura 
 to the right and left of the temple of Adinatha ; placed a prishthapatta or tablet 
 behind the image of the Jina, inlaid with gold and gems, which seemed to give 
 the figure a halo ( bhamandala ) ; and set up a golden Torana. 
 
 (5) In the neighbourhood of Pali tana (Padaliptapura) he excavated a large 
 tank—the Lalitasaras near Vaghbatapura; built an Upasraya ; and a pump-room 
 (prapa). (6) In the village of Arkapalita or Ankavaliya, 2 he excavated a tank 
 (tadaga) ; built an almshouse ( sattra ), a temple of Siva (purabhido devasya) and 
 a rest-house for travellers. 
 
 (7) At Ujjayanta or Girnar, he built two temples—of Parsvanatha of 
 Stambhana and of Adinatha of Satrunjaya (A.D. 1232). 3 (8) At Stambhana 4 * he 
 
 restored or contributed for the restoration of the temple of Parsvanatha, with 
 images of Adinatha and .Neminatlia; and established two pump-rooms (prapa), near 
 the temple. 
 
 (9) At Darbhavati or Dabhoi, he restored the gold capitals on the temple of 
 Yaidyanatha, which had been carried off* by the king of Malava ; and made a stone 
 image of the sun-god. And, (10) at Abu or Arbuda, he is said to have built 
 a temple of Malladeva,—but this was perhaps at Satrunjaya; Tejahpala erected 
 a temple of Neminatha at Abu. 
 
 From these pious deeds (sukritas) it would appear that Vastupala was no very 
 strict Sravaka, but ready to honour the gods of his sovereign, Viradhavala, and to 
 build or restore Brahman shrines when it was to be to his credit or advantage. 
 
 In A.D. 1241-2, Tribhuvanapala succeeded for a short time, but in 1243-4, 
 Visaladeva the Vaghela ascended the throne, 6 and ruled for twenty years. He 
 had wars with Malava, Mewad, and Devagiri, and fortified Visalanagara in the 
 north, and Dabhoi or Darbhavati in the south-east of Gujarat. 
 
 1 Conf. Girnar inscrip. Arch. Sur. Wn. India , vol. II, p. 172. 
 
 2 Probably, as Dr. Biihler conjectured, Ankav&liya, on the river Lilka, south-east from Bhimnath in 
 22° 14' N. lat., 71° 59' E. long. 
 
 3 Ind. Atit.v ol. XVII, p. 151 f. ; Arch. Sur. Wn. India , vol. II, p. 170. 
 
 4 Dr. Biihler thought this might perhaps be an old name of Thasra; but it was, almost certainly, the 
 
 modern Thamua, on the JSedhi river, in Auand tdluka of the Kheda district, lat 22° 43' N., long. 73° 9' E. 
 Biihler, Suhritasamhirtana, , S. 34 ; Tawney’s Prahandha-chintamani , p. 172. 
 
 6 Ind. Ant. vol. VI, pp. 190 f., 210 ff. ; vol. XVIII, p. 185 ; vol. XXI, p. 276 ; Epig. Ind. vol. I, p. 20. 
 
 C 
 
18 
 
 ARCHEOLOGICAL SURVEY: NORTHERN GUJARAT. 
 
 Visaladeva dying in 1261, was succeeded by bis nephew Arjunadeva, the 
 son of Pratapamalla, the younger brother of Visala, who reigned for thirteen years— 
 till A.D. 1274. 1 He, in turn, was succeeded by his son Sarangadeva, who ruled 
 for twenty-two years, and from his inscriptions it appears that the Gujarat kingdom 
 still included Soratha or Kathiawad, Chandravati and Mount Abu. 2 
 
 In A.D. 1296, Karnadeva II ascended the throne of his father and ruled for 
 eio-ht years. He was a weak prince, known as Ghela, or u the insane. In 1298 
 Ulugh Kh&n, the brother of the Dehli emperor ‘Alft-u l Din Kliilji and Nasrat 
 Khan Jalesari invaded Gujarat, occupied Anahilawada, and Kambhdyat, sacked 
 the temple of Somanath and laid waste the country. 3 Karnadeva fled to 
 Karnadeva the chief of Devagiri, whilst all his wealth fell into the invader’s 
 hands. For some time afterwards the king led a fugitive life in the wilds of 
 Baglana, where he probably died. 
 
 The imperial governor appointed by the Dehli emperor to administer the affairs 
 of Gujarat, seizing as public property the Hindu and Jaina temples, destroyed them, 
 as idol shrines, and with the materials constructed mosques in all the principal 
 towns. Then was the great £aiva fane at Siddhapur—the Rudramahalaya, the 
 largest and probably the most splendid temple in western India — wrecked and 
 demolished. 
 
 The Mughal governors of Gujarat under the Dehli emperors were frequently 
 changed and none of them seem to have had the interests of the country and its 
 
 o 
 
 people in their minds : they were there to enrich their sovereigns at Dehli, and to 
 mend their own fortunes. 
 
 Ulugh Khan alias Alp Khan held the government as Ndzim for about two 
 years, and was succeeded by Alp Khan Malik Sanjar, who held the post for eighteen 
 years. But after this there were six successive Nazims in little more than three 
 years—the sixth being Malik Kliusru Khan, a Hindu lad, who had gained the 
 favour of the Sultan, then killed his patron and usurped the throne in 1320 as 
 Kasir- a/-din Kliusru. 
 
 In 1321, Malik Wajih-aZ-din Kuraishi, who had previously held the post, 
 returned to Gujarat as governor, but was afterwards made imperial Wazir with the 
 title of Taju-l-Mulk. He was followed in 1325 by Ahmad Ayaz. About 1338, 
 Muhammad II ibn Tughlaq appointed Malik Maqbil, son of a musician, to 
 be governor with the title of Khan Jahan Naib Bakhtaiar: previously he had been 
 the deputy of Ahmad Ayaz, who afterwards received the title of Khwajah Jahan. 
 But insurrection having broken out in 1346, the emperor advanced in person into 
 Gujarat, and in 1347 sacked Khambay and Surat, drove the Gohil chief Mokharaji 
 out of Peram and captured Gogha. A second revolt occurring soon after, Muhammad 
 Tughlaq returned to the relief of Bharoch, but his general Malik Yusuf Baghra 
 was defeated near Khambay and the governor Mudzz-aZ-dm was captured and put 
 
 1 Ind. Ant. Yol. VI, p. 191 ; vol. XI. pp. 241 ff. ; vol. XVI, pp. 147 f. ; vol. XXI, p. 276 f. ; Bban- 
 darkar’s Report , 1883-84, p. 12 ; Tod’s West. India , p. 506. 
 
 2 Ind. Ant. vol. XVIII, p. 185 ; Epig. Indica , vol. I, p. 271 ; As. Res. vol. XVI, p. 311. 
 
 3 Elliot, Hist. Ind. vol. Ill, pp. 43, 74, 163 ; Ferishtah (Briggs’s transl.), vol. I, p. 327. 
 
GEOGRAPHICAL AND HISTORICAL. 
 
 19 
 
 to death. Eventually, in a battle near Kadi, the imperial forces totally defeated the 
 rebels. The emperor then marched on Junagadh or Girnar and spent two seasons 
 in besieging the chief ; at length he took the fort—probably the Uparkot—the raja, 
 Khan gar, according to the Mirdt-i Ahmadi , ottering his submission; but it is more 
 probable that Mokalasiiiiha or Mugatsimha was at that time the chief of Sorath, 
 and little except plunder was secured : he local chiefs continued to rule. 1 
 
 Muhammad Tughlaq appointed Nizam-ul Mulk viceroy in 1350, and in 1361 
 Firuz Shall III raised Zafar Khan to the government in his place. He died in 
 1371, according to the Mirdt-i-Ahmadi, and was succeeded by his son Darya Khan, 
 who had Shams-a/-din Anwar Khan as his deputy. 
 
 Shams-a/-din Damghani now offered to the Sultan an advance of forty 
 lakhs of Tankahs on the revenues of Gujarat, a hundred elephants, forty Arab 
 horses and four hundred slaves a year, if the province were handed over to him. 2 
 The Sultan proposed to leave Shams-a/-din Anwar Kh5n in possession of the 
 province on these terms, but as he declined, Damghani was appointed in 1376. 
 Soon finding himself unable to meet the stipulated amount, he turned rebel, and 
 Sultan Firuz Tughlaq sent an army against him and was readily assisted by the 
 chiefs and people whom Damgh&ni had oppressed. He was killed and Gujarat was 
 then placed under Malik Mufarrah Sultani afterwards known as Farhatu-1 Mulk 
 Rasti Khan, an oppressive governor who ignored the Dehli authority, and about 
 1388, when Sikandar Khan was sent to supercede him, he rebelled and defeated and 
 slew him. During the troubles that followed the death of Sultan Firuz Shah in 
 1388, Farhat-ul Mulk was undisturbed ; but on the accession of Muhammad Shah III, 
 the inhabitants of Khambayat complained of the governor’s tyranny and the Sultan 
 appointed Muhammad Zafar Khan son of Wajihu-1 Mulk to succeed him, 21st 
 Feb. 1391. He met the forces of Farhatu-1 Mulk at Jit pur, not far from Siddhapur, 
 and defeated and slew him. 
 
 In 1407 Zafar Khan assumed independence as Muzaffar Shah, and founded 
 the Ahmad-Shahi dynasty of the Gujarat Muhammadan kings, which held sway 
 for a hundred and sixty-five years, till overthrown by Akbar in 1573, when the 
 province was again annexed to the Dehli empire. 
 
 These Muhammadan Nazims or governors, who ruled Gujarat throughout the 
 fourteenth century, had their head-quarters at Anahilawacla, the old capital of the 
 native sovereigns ; and this was not changed till about 1411, when Ahmad Shall, 
 who succeeded his grandfather, Muzaffar Shah, founded the new capital of his 
 kingdom at Ahmadabad. During that fourteenth century, the Hindfts whether 
 Brahmanical or Jaina found little mercy at the hands of their conquerors, and their 
 rich shrines were desecrated, plundered and demolished at the will or caprice of their 
 masters. None of their great works were spared ; and all we have left from which 
 to judge of their style or magnificence are only a few ruined shrines and pitiful 
 fragments, though some of these are still of great interest. Nor under such conditions 
 
 1 Tarikh i-Sorath, p. 130 ; Bay ley, Gujarat, pp. 42, 54 f. 
 
 2 Briggs’s Ferishtah , vol. I, p. 456. 
 
 C 2 
 
20 
 
 ARCHAEOLOGICAL SURVEY: NORTHERN GUJARAT. 
 
 could new works of importance be attempted within the rule of the Muslim ; and 
 consequently from the end of the thirteenth till the close of the sixteenth century 
 under the rule of the liberal Akbar, no Hindu or Jaina temple of any pretensions 
 was raised in Gujarat. 
 
 For the later history of Gujarat, under the Ahmad Shahi dynasty and after¬ 
 wards, the reader may be referred to the brief sketch prefixed to the Architecture of 
 Alimadabad , or to the more general histories of the province. 1 
 
 1 Arch. Sur. Westn. India , vol. VII, pp. 1-10 ; and vol. VI, pp. 1-19 ; or Watson’s History of Gujarat , 
 pp. 31 ff. ; Bayley’s Gujarat ; Briggs’s Ferishtah , vol. IV, pp. 1-166 ; Grant Dufl’s History of the Malirattas ; 
 and Bombay Gazetteer , vol. I, pt. 1, pp. 207-432 ; &c. 
 
ARCHITECTURE. 
 
 21 
 
 CHAPTER II. 
 
 ARCHITECTURE. 
 
 HE style of architecture that prevailed generally in Gujarat, in early times, and 
 
 J- more especially in . northern Gujar&t and Rajputana was that familiarised to 
 Europeans by the name of the Jain a style, since it has been so largely used by the 
 Jaina sect in both provinces. But, as has been said elsewhere, 1 the Jaina architecture, 
 always singularly chaste and elegant, was essentially Hindh; it was that, probably, 
 of the Brahmans first, or rather of the native race and age, hut, in its evolution, it 
 was hound to be modified in details by Jaina tastes and requirements. And the 
 Hindtis, in turn, naturally accepted and copied the stylistic advances of their 
 dissenting countrymen. Hence we might, with almost equal accuracy, designate it 
 either as the Jaina or North-Western Hindu style of architecture. And of the old 
 temples that have come down to us in Gujarat in even ruinous fragments, a large 
 proportion are Brahmanic,—such, for example, as the remains of the Rudra- 
 Mahalaya at Siddhapur, the large temple at Modhera, and others at Kasara, 
 Sunak, &c. to be described further on. 
 
 The Salats or builders appear to have wrought always, as they still do, equally 
 for all sects of Hindus; hut the Jainas, by their habits and occupations must, 
 at all times, have held much of the wealth of the country in their hands ; and from 
 the special merit they believe to be connected with the building of a temple and 
 the dedication of images of their Jinas, Tirtliakaras or Tirthankaras, they were 
 much more given to temple-building than the Hindus. With the $aiva or Vaishnava 
 Hindu, one great shrine wdth its accessories for the clii minores of the sect was 
 generally sufficient at one place, and the devout gratified their aspirations by gifts 
 and legacies for its upkeep and that of its ritual. With the Jaina, the aim is to 
 found a temple, large or small, at one or other of the great Tirthas or holy places ; 
 or, if unable to do this, to dedicate an image or repair a shrine. Besides the Tirthas 
 at Satrunjaya and Girnar in Kathiawad, at Parsvan&tha or Sameta Sikhara 
 in Bengal, at Son agar h or Sonagir near Datia in Central India, at Muklitagiri 
 in the Betui district of the Central Provinces, Sravana Belgola in Maisur, Abb 
 and Sachor in Rajputana, 2 &c., they have temples for worship in most of the towns 
 wdiere there are any considerable numbers of their sect. 
 
 Becoming the greatest temple builders in Western India, they had also, in 
 their keeping at least, the old works on civil and religious architecture, such as the 
 Prdsada-manclala , Rdja-vallabha , &c., wdiich they have preserved in their temple 
 libraries, where they are jealously locked up in huge chests. The modern Salats 
 owe their knowdedge indirectly to these, of which they possess rough Gujarati 
 
 1 Arch. Sur. W. India , vol. VII, p. 11 ; conf. Fergusson, Hist. Ind. and Eastn. Archit. p. 226. 
 
 2 Mrs. Graham, Journal , p. 67, mentions also Kollapur in Amaravati district of Berar ; Dekli ; Pennakonda 
 (lat. 14° 5' N., long. 77° 38' N.) in Anantapur district, Madras ; and Kanchipuram. Sirpur in Basim district of 
 Berar is also a noted place of pilgrimage for Digambara Jainas. 
 
22 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 abstracts, for their guidance; but they have also the teaching of certain Jaina 
 professors and the traditions handed down from father to son. They are said 
 to be, as a rule, however, somewhat jealous of the secrets of their guild. 
 
 The architectural style of Gujarat is largely identical with that of the 
 Hemadpanti temples of the Dekhan, and, as indicated long ago by Mr. Fergusson, 
 has a close connection with that of the shrines erected by the Chalukyan kings m 
 the Kanarese districts. 2 Gujarat is now the only district in Western India where 
 the architecture of the past is still, to some extent, a living art, and where the 
 early traditions of the craft have been handed down to the present day. In the 
 Dekhan and Kanarese districts this is not so ; there the art has died entirely out, 
 and in its place has been substituted a style of work in brick and plaster—a 
 mixture chiefly of Muhammadan and Hindu elements — perhaps not altogether 
 wanting in the picturesque, but wholly deficient in that decision and refinement 
 of design that characterises the older work. 
 
 But even in Gujarat, where the men have the Slip a Sastra treatises, the style 
 has become debased and compares unfavourably with the purer style of earlier and 
 better days. How far this may be due to the fact that the Salats are ignorant 
 of Sanskrit, and possess only rough and untrustworthy abstracts or versions of the 
 original works, would be difficult to estimate. Some of the X ati professors of 
 the art may read and understand the original works, but they content themselves 
 with instructing a few pupils in the technicalities and canons of the science ; and, 
 not being builders themselves, they take no more concern in the matter, whilst in 
 practice their rules are apathetically set aside. A further cause for this is the loss 
 of interest in the old mechanical and artificial rules, which are really at variance 
 with the progress of a living and growing art. Like the analogous rules of the 
 mediaeval architects of Europe, they had their use in preventing ignorant builders 
 from violating all ideals of proportion, whether in plan or profile, but the man of 
 genius and taste did not trammel himself much with their conventional details. 
 
 In modern India, however, the old rules have not led up to development in 
 art. Muslim oppression suppressed the building of fine temples among Hindus, and 
 induced a loss of architectural taste and a consequent degradation of the art, 
 which now concerns itself little, if at all, with canons of relative proportions. The 
 most paltry structures decked out with paint and tinsel satisfy the tastes of the 
 people. Some recent structures are, however, to be met with, on which great labour 
 and expense have been lavished, which, but for some glaring inconsistency or bad 
 taste displayed somewhere, might bear comparison with the structures of early times. 
 
 Some may think that a return to the old lines might still be attainable in 
 Gujarat by means of schools superintended by some of the best Yati professors, 
 who should adhere to the rules and principles laid down in their treatises, insisting 
 on their being carried out as far as possible in practice, exemplifying their use from 
 the ancient monuments, and excluding all Western ideas. But, in attempting 
 to resuscitate an antiquated style, if such were practicable, what would be the 
 
 Personally I found them very ready to communicate their information and methods of design.—J. B. 
 On the Study of Indian Architecture , 1867. 
 
ARCHITECTURE. 
 
 23 
 
 ultimate gain ? To revive the dead past is not in the true line of progress any 
 more than servilely to copy what is most recent. The old SSilpa Sastrcis are well 
 worth study in order that we may intelligently and correctly understand the old 
 methods and the structural remains of ancient works. 1 They have a place in the 
 history of Indian architecture, as Vitruvius has in Western art, but they would be 
 poor guides for modern structures. Yet the intelligent study of these works would 
 be. of immense service to a Hindu builder who was able to assimilate improved 
 methods and principles of design. 
 
 These architectural Sastras are somewhat difficult to understand because the 
 descriptions are couched in condensed metrical verses, and technical terms for 
 parts of a structure carry meanings so different from their signification in usual 
 parlance: thus jahgh (Sans., janghd , “the shank”) usually means “the thigh,” but 
 is applied to a broad band of sculpture above the basement— pitha or upastambha. 
 
 These works commence with the directions for the selection and preparation of 
 the ground and the foundation of the structure, and then pass on to the base¬ 
 ment or pitha, the mandovara or walls, and finally to the spire or sikhara , giving 
 the proportions or measurements for each part in succession. And as vernacular 
 or Sanskrit terms 2 are used, for want of exactly synonymous English ones, in 
 describing the details of temples, it may be necessary to define those in most 
 frequent use. 
 
 The gaj or hasta is the standard of measurement employed, and is about 
 23 J English inches (59 centimetres), 3 and is divided into 24 ahgula or inches. 
 
 Prdsada though generally meaning a four-sided building, such as a palace, 
 mansion, temple, a tower or a terrace, is applied—at least in one sense—to the 
 shrine of a temple when that is taken as a unit in the classification of temples 
 by dimensions. Thus temples whose shrines measure outside from corner to corner, 
 3, 4, 10 gaj, &c. are styled three gaj, four gaj, ten gaj temples, &c. In plan, as 
 may be seen in the plates of this volume, there are several varieties of these 
 shrines or prdsadas , the most elaborate being generally what are called ashta- 
 bhadra or eight-faced. They approach very much to the star-shaped plans of the 
 Chalukyan temples, formed by laying two squares over each other at angles of 
 45 degrees to form a plan with eight points, and four at half that angle to 
 produce one of sixteen angles. 4 
 
 The faces of the vimdna or shrine on the back and sides (Plate LXXXII) are 
 each called a bhadra or ornament-panel. Between the bhadra at the back and each 
 of those on the sides are one or more recessed angles ; the central projecting angle 
 is the kona or corner, the next on either side is called uparatha , and the next again 
 
 1 It is a pity that Ram Raz’s Essay on the Architecture of the Hindus , published by the Royal Asiatic 
 Society in 1834, has never been followed up by versions of some of the northern Silpa Sdstras. Tenth Annual 
 Report of the R. As. Soc. p. xxix. The 53rd chapter of the Brihat Sahhita is on Architecture, and the 56th 
 on Temples ; translated by Dr. H. Kern in Jour. R. As. Soc., N.S., vol. YI, pp. 279-300, 316-21. 
 
 2 Our Sanskrit lexicons are singularly defective in architectural terms. The following definitions are 
 from the notes supplied by Mr. Cousens. 
 
 3 The gaj varies considerably in different districts. 
 
 4 See Arch. Sur. Westn. India. , vol. Ill, pp. 20, 21, and pi. xviii. 
 
24 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 pratiratha. In the recesses between these corners are sometimes smaller projections, 
 each of which is called a nandi, but in place of these we have often narrow slits or 
 channels called pdnithara (Guj.) or jalantliara. These appear in the plan of the 
 Kasara temple (Plate LXXXVIII, 1). The presence of the extra corners -pratiratha 
 and uparatha —depends on the size of the shrine and the elaborateness of its plan ; 
 but when employed they are to be constructed in strict accordance with the rules. 
 
 Generally the lesser shrines have only a small porch or mandapam in front, 
 whilst the larger ones have halls attached—either closed in or open at the sides. A. 
 hall that is closed in, connected with the shrine ( garbhagfiha ), but standing out in 
 front of it, is called a Oudha-mandapa. 1 2 The porch, in the previous examples, 
 then becomes a sort of antechamber to the shrine. 
 
 In some of the largest temples, like that at Modhera, there is a detached 
 open hall variously called the Sabhd-mandapa or assembly hall, the Ranga-mandapa, 
 painted hall or theatre, and Nritya said or dancing hall, wherein assemblies were 
 held for discussion, shows, dancing, &c. which could not properly take place in the 
 smaller gudha-manclapa. 
 
 The roofs of the mandapas are supported by the walls, and when larger by 
 these and the pillars inside, which are usually so arranged as to uphold a central 
 dome. The bays between the pillars are known as chaukis —a term applied also to 
 the entrance porches of the manclapas. 
 
 The parts of a column— stambha (or Guj., tekana) —correspond with the mould¬ 
 ings of the outer walls of a temple. The upper mouldings of the shaft form the 
 bharani or supporting member, upon which rests the Siras or capital; and on this 
 and its superimposed brackets rest the lintels supporting the roof. The base of 
 a pillar is called kumbhi , and corresponds to the kurnbha of the walls. In plan 
 the kumbhi follows that of the shrine with its recessed corners, and above it are 
 the mouldings styled keval , 3 4 surmounted by a pattikd or fillet carved with a row of 
 faces, and known as grasapatti (see Plate XIII). 
 
 The shaft from the kumbhi to the bharani is called the stambha or pillar, on 
 the lower section of which—in highly sculptured temples—are carved niches on each 
 face, often containing standing figures of the dikpdlas or demigods who are guardians 
 of the points of the compass, whilst above them are figures of seated denis of the 
 class to which the temple is dedicated. The corbels over these are called hira-grihas 
 and are intended to hold the lower tenons of bracket figures—usually gandliarvas 
 or divine musicians—held in position above by the larger projecting brackets of the 
 siras. They also support the toranas as in Plate XLI. 
 
 When there is a sur-capital, the neck or section of the shaft supporting it is 
 called the uchchalakaf and is employed to meet the extra height of the roof of 
 the central dome where the side bays are lower—that is, only reaching the level of 
 the lower brackets. Over the upper brackets are placed the lintels or beams (pdta). 
 In the case of the pillar, Plate XIII, fig. 1, being the forward one at the entrance 
 
 1 Connected with gadh.ita , “ enclosed,” gudhyati, “ to envelop,” or gudha “ hidden.” 
 
 2 This is the antarala. Oonf. Biihler’s Arisimha , p, 30 ; Tawney’s Prabandha-chintdmani , p. 142. 
 
 3 Query, hevata, “ hollowed,” a sunk member ? 
 
 4 Or virahantha. 
 
ARCHITECTURE. 
 
 25 
 
 of tlie Rani’s well at Pattan, it is probable tliat the upper brackets upheld the end 
 of a torana , whilst between it and the corbels below, bracket figures were inserted. 
 In this pillar there are two capitals {siras). 
 
 Pillars with a square base and octagonal shaft are styled sridhara pillars ; those 
 with the water-pot and foliage ornament such as the old pillars in the outlet 
 sluice of the Khan Sarovar at Pattan (Plate XXXII) and of the temples at Sunak 
 and Kasara (Plate XIII, figs. 2 and 3, and Plate LXXXVIII, fig. 3) are called 
 ghatapallaoa; pillars upon which Kubera, the regent of the north, is represented, 
 are called Kubera pillars, and so of others. 
 
 The width of the base of the pillar is derived from the size of the prdsdda or 
 vimdna , one tenth of its side being generally taken for the square of the pillar. 
 The height is determined by the outside wall, the pdta or lintel being on a level 
 with the chdjd ; and the whole height is divided into parts for the heights of the 
 several sections of the pillar. 1 
 
 The outer walls are divided vertically into the pitha , upapitha or basement, 
 and the mandovara or wall-face up to the entablature. 
 
 In building a temple, a paved platform (kharasild) is first laid upon a well- 
 rammed bedding of concrete, or, in older temples, upon a solid mass of brickwork. 
 On this is raised the pitha , a solid substructure the upper surface of which forms 
 the floor of the building. The outer face of this basement is carved with a 
 series of horizontal mouldings which follow the same order, though some of them 
 may be omitted at will. 
 
 The grasapatti is a string-course or moulding sculptured with grinning faces ; 
 with horns—called also kirttimukha and kirttwaktra —which is a decorative form of 
 great antiquity, being found in the cave-temples as well as in structural buildings. 2 
 Elephants are represented in line, with their heads and forelegs projecting from 
 the basement as if supporting the building; and where such a member appears, 
 the base is called gajapitha . 3 The asvathara or row of horses, when employed, 
 occupy a similar position ; the narathara or band of men forms a sort of frieze 
 on which to represent mythological scenes and incidents. 4 
 
 To explain or account for the origin of the kirttimukha or grdsamukha the 
 following account is given in the Padma-purdna :—Jalandhara the Asura or demon, 
 produced by the contact of a flash from Siva’s eye with the ocean, on hearing 
 the praises of Parvati, sends to Siva and demands her from him. Siva enraged, 
 produces a terrible being from his third eye whose mouth was like a lion’s, whose 
 tongue hung out, and whose eyes were like lightning, whose hair stood on end, 
 
 1 For these proportions as laid down in the Manasara , see Ram Raz, Architecture of the Hindus , 
 pp. 28-40. 
 
 2 This ornament is very prominent on old temples in Java; conf. Ijzerman, Beschrijving der Oudheden 
 nabij de Soerakarta en Djodjakarta , pi. i, and atlas, pi. ii, 2 ; Groneman, Tjandi Paramhanan , pll. viii, ix ; 
 Leemaus and Wilsen, Boro Boedoer, pll. v, vi, &c. 
 
 3 The elephant in this position appears on the JDagabas of Ceylon : conf. Smither, Architectural Remains : 
 Anuradhapura , pll. 17-30, 34, 40, 44, 48, 50. 
 
 4 For illustration compare the wall of the Halabid temple represented in Fergusson’s Ind. and Eastn. 
 Archit. p. 402. 
 
 D 
 
26 
 
 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 and whose body was white. He looked like another Narasimha, and as soon as 
 
 created he rushed at Kahn (the demon with only a head and arms) who had 
 
 brought Jalandhara’s message ; hut Mahadeva interposed, telling him that Kahn 
 was only a servant—the messenger. Then the god tells him to devour himself 
 and this he does, leaving only his head. This so pleased Mahadeva that he said 
 he should be called henceforth Kirttimukha—“face of fame or renown,” and 
 should be represented at the doors of his shrines, to be first worshipped on 
 entering. 1 Hence the face is always found on the front of the threshold of the 
 
 shrine, and worshippers sprinkle it on entering and are careful not to step on, 
 
 hut over it. 2 3 The myth here has arisen from the representation. With its 
 accompanying festoons of heads and flowing arabesque, it is an elaborate and as 
 effective an ornament as is found in these old works. The Gujarati salats regard 
 it as the face of some fabulous sea-monster, which they call grdsf and account 
 for it quite differently from the myth. 
 
 Bases or pit has are divided by the 8ilpa Sastrcis into three classes :—(1) Those 
 whose projection is half their height ; (2) those in which it is one third ; and 
 (3) those in which it is only one fourth the height. A base of the first class,, 
 with the larger projection, is termed a Idiina pitha, and one of the third is called 
 savandhdra . 4 
 
 The walls of temples are broken up by vertical lines as well as by horizontal 
 mouldings, and are thus divided into panels or facets. These lines run up from 
 the lowest member of the base to the summit of the temple and often to that of 
 the sikhara or spire. 
 
 The Sikhara is one of the most characteristic features of a Hindu temple,, 
 and when it exists, it indicates at once the order or style to which the building 
 belongs. We may distinguish three distinct styles of spires :—the Dravidian, which 
 prevails almost exclusively in southern India, 5 6 and which rises in horizontal storeys 
 the Aryan Hindu or northern type—employed in upper and central India, Kajputana, 
 and Orissa—which tapers upwards, with or without smaller forms of sikharas 
 clustered against the central spire ; and, thirdly, the Chalukyan style, a sort of 
 hybrid evolved from the two previous and confined chiefly to the Kanarese-speaking 
 districts. The temples of Gujarat belong to the northern type. In Plates XCIV, 
 XCV, representing old temples at Sander4, the sikhara as well as the plan of the 
 smaller shrine is practically identical with those of the older shrines of Orissa. 
 
 Though the origin of the form of the sikhara is obscure and a subject of 
 archaeological discussion, 0 its object over a shrine is obvious enough ; like the towers 
 
 1 Col. Vans Kennedy, in his Researches into Ancient and Hindu Mythology (pp. 456 ff.), gives the legend 
 of Jalandhara at considerable length from the Uttara-khanda of the Padmapurana , but there is no reference 
 there to this legend. See also Wilkins, Hindu Mythology , pp. 367-72. 
 
 2 Conf. 1 Samuel v. 5. The head having fallen on the threshold, it was fateful to step on the stone. 
 
 3 This again may be connected with grasa “ a mouthful,” or with grahas “ one who seizes ” and “ a planet.” 
 
 4 Measurements obtained by rule may be varied in two ways ; thus :—the dimension obtained by rule is 
 termed madhyama or “ mean ” ; but when one fifth is added to this it is termed jyeshtha or vriddha , that is,. 
 “ augmented ” construction ; and when the standard dimensions are diminished by a fifth it is kanishtha , or 
 “ smallest ” construction. 
 
 5 Fergusson, Hist. Ind.and East. Arch. pp. 319, 340 ff. ; Architecture of Dharwar and Mysore , p. 43. 
 
 6 Fergusson, Hist. Ind. and East. Arch. pp. 221—225. 
 
ARCHITECTURE. 
 
 27 
 
 on western churches and the minars of mosques, it is a landmark to guide the 
 worshipper to the sacred centre ; so also is the flagstaff, with its flag and bells 
 
 added over it, which can only be planted in the finial or kalasa when the image 
 
 has been installed and the shrine consecrated for worship. 
 
 In the Gujarat works on architecture there are said to he no less than 
 twenty-four varieties of sik haras , which are built either hollow or with brick cores. 
 In the earlier examples the line of curve ( rekhd ) of the spire rises at first almost 
 
 vertically and curves more rapidly inwards as it approaches the summit. 1 On 
 
 the top of the sikhara is the large round flat cushion-shaped stone with corrugated 
 circumference, called the dmalasara , and which is often surmounted by a second 
 and smaller one termed dmalasari. On this stands the vase-like finial known as 
 the kalasa . 2 The corner lines of the sikhara should, when produced, meet at the 
 vertex of the kalasa. 
 
 In later temples the spire tapers about equally all the way up. The small 
 half and quarter sik haras applied to the sides of the main or central spire are 
 termed respectively urusringa and sfinga (cusp or “turret”). The number and 
 disposition of these depend chiefly on the number and arrangement of the divisions 
 on the faces of the prdsada (conf. Plate LXXXII). Above the sanctum rises 
 the central spire, and over each bhadra or separate face are applied urusringas , one 
 above another, lying close against the tower; and over the kona, uparatha and 
 pratiratha corners are placed the sfingas. The small niche in the lowest urusringa, 
 flanked by little pilasters and containing figures, is called a gavdksha (window—Guj., 
 gokhal) ; and the square blocks between the sruigas and urusringas are termed 
 kulas. 
 
 The doorways are designed with much care :—The usual proportion of height 
 to width of opening is as 2 to 1. -The jambs are carved into antepagments or 
 vertical mouldings, some projecting and others recessed. Each of the fascke thus 
 formed is called a sakha , and door frames may be of three, five, nine, 3 4 &c. scikhas , 
 according to the number of these fasciae or corvae. The inner one is usually 
 decorated with a creeper and leaves, running round the door, or with a lozenge¬ 
 shaped ornament, or a square and circle, and is called the pattra. The moulding 
 decorated w r ith dancing figures is st}ded gandharva-sakha; one with a series of 
 small niches is called rupa; one with lions, a simha-sdkha; and the sharp knife- 
 edge or wedge-shaped moulding the kalva. 
 
 The door threshold is called udumbara , from the front of which projects a 
 semi-circular drum, and on each side of this is a projecting kirttimukha face. 
 The whole step is called manddraka , whilst the low semi-circular step—in the 
 place of a door mat—and which is often very elaborately carved, is termed 
 the half moon or ardha-chandrad On the centre of the lintel is a small projecting 
 
 1 Conf. Fergusson, Ind. and East. Archit. p. 222. 
 
 2 This is the “ sweet dew jar ” or “ vessel of immortality ” ( amarakaraka ) of the Chinese ; see Beal’s 
 Si-yu-ki, vol. II, pp. 118, 136 u., 205 n. ; and conf. infra., p. 30 ; and J. R. As. Soc. vol. XXI, p. 690. 
 
 3 “A door Avith three, five, seven, or nine-fold frames is much approved.” Yaraha Mihira, Brihat 
 Sahhita , lvi, 14. 
 
 4 Roughly translated “moon stone.” See Fergusson’s Ind. and East. Archit. pp. 196, 197. Merutun°-a 
 speaks of the lotus-slab ( padmasilam ) of the antechamber or mandapa ; Prabandha-ch. p. 57. 
 
 D 2 
 
28 
 
 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 block on which is carved the Deva to whom the temple is dedicated, his devi, 
 vehicle, or other sectarial emblem—usually Ganesa for a Saiva temple. 
 
 The roofs of mandapas are often very ornamental. They rest on lintels 
 supported by the columns usually arranged as corners of an octagon b rom these 
 the dome is raised in successive diminishing rings or courses, laid flat upon one 
 another and corbelling inwards. Hindu domes are never constructed with radiating 
 voussoirs: this form of dome appears, indeed, to have been unknown in India. 
 The interiors were richly ornamented with carved mouldings upon each layer of 
 the structure, which completely masked the joints of the masonry, and gave to 
 the whole the appearance of one sculptured mass. T he smaller bays in the side 
 aisles were generally covered with flat slabs laid side by side and sometimes 
 carved. 
 
 Attached to many of the more notable temples were Kirttistambhas or 
 ornamental arches. 1 These imposing structures are formed of two lofty pillars 
 richly carved, upon which rests a highly decorated entablature, the arch being in 
 the form of a beautiful tovana or garland arch supported at the ends by the 
 lower capitals of the pillars and rising to the architrave. I hey usually stood 
 out in front of the main entrance of the temple, as may be seen at Modhera, 
 where only the shafts of the pillars now remain. At Vadnagar there are 
 two very fine ones, at the Rudramahalaya at Siddhapur, there were probably 
 three, and others are found at Kapadvanj and elsewhere (see Plates VII, XLIV, 
 LVII, LIX). 
 
 Connected with temples elsewhere there are also gateways or arches that appear 
 to be analogous to these Kirttistambhas; thus, in front of an old temple at 
 Galiganatha, close to Aihole in the Bijapur district, is the remains of a gateway 
 that seems to have been used for swinging the image in the temple on festival 
 occasions; the “ swinging gateway 5 ' at Rewa, and the Kirttistambha at Orangal 
 were, in all likelihood, for the same purpose ; and at Baroli in Me war, one pillar 
 and the base of another belonging to such an arch still remain; 2 at Pat liar i also 
 there is (or was) the remains of a tine one of the same class. These may suggest 
 that many of these arches were used for the same purpose. In the seventeenth 
 century marble embankment at Raj an agar or Kankrauli in Raj pu tana are three 
 (originally six) such arches, which may possibly have been employed for swinging 
 on festive occasions. 3 * 
 
 From what has already been said, it naturally follows that the oldest shrines 
 in Gujarat are most in accord with the rules of the Silpa SAstras , and these latter 
 are consequently much better illustrated by such buildings than by temples of later 
 date. In the earlier remains we find the style at its best. It is more than 
 probable that the earliest masonry was of brick, for building stone is not found 
 in the northern plain of Gujarat, and when used it has to be brought from 
 
 1 Kirtti and kirtana means a “ monument,” temple, or any work calculated to make famous its constructor. 
 Fleet, Corp. Inscr. vol. Ill, p. 212 n. ; Ind. Ant. vol. IX, p. 36 n. 
 
 2 See Arch. Sur. IV. Ind. vol. I, p. 43 ; Sir L. Griffin’s Famous Monts, of Central India, pi. lxxxvii ; 
 
 Tod’s Annals of Rajasthan, vol. II, p. 712 ; Burgess, Architecture and Scenery in Gujarat and Rajputana,. 
 
 p. 36 and pi. xxii; Fergusson, Ind. and East, Archit. pp. 392, 451 ; and Picturesque Illustrations, p. 36. 
 
 :l Burgess, Archit. and Seen, in Gujarat, &c. p. 26 and pi. xiii. 
 
ARCHITECTURE. 
 
 29 
 
 Dhrangadhra in Kathiawad, Ahmadnagar in Idar, or from the Aravalli hills 
 to the north. Large bricks, of the very old type, are frequently dug up round 
 villages like Punchasar ; and over a large area about the Moclliera temple the 
 ground to a considerable depth is full of very old brickwork. The two old 
 temples at Sarotra and Sank lies vara also are partly of brickwork. The cores 
 too of the massive embankments round old tanks such as the Sahasara-linga tal&v 
 at Pa tan, and the tank at Siinak are of solid brickwork, the outer facing only 
 being of stone. The site of the ancient city of Chandravati abounds in brick 
 mounds—the remains of many temples that were destroyed by the Muhammadans 
 in the fourteenth and fifteenth centuries and obliterated by railway contractors 
 late in the nineteenth. 
 
 Except in the Ru dr am ah &lay a at Siddhapur such huge blocks of stone 
 as we meet with in the temples of the sixth and seventh centuries at Aihole in 
 the Bijapur district and elsewhere, are not found in the Gujarat temples ; but, like 
 them, they are constructed without mortar. The stones are carefully dressed and 
 retain their positions by the mere weight of the superincumbent masses. Hence, 
 whenever the foundation subsided or pillars gave way, the loosened stones slid off 
 one another and the whole structure fell to pieces. 
 
 In the Kanarese districts and Dakhan, as evidenced by unfinished work, it 
 seems to have been usual, in some cases if not generally, to carve the details upon 
 the stones after the blocks were placed in situ; but in Gujarat and Rajputana 
 it appears to have been the rule, and is so still, to finish the whole of the work 
 and piece it together before placing the stone in its position. 
 
 The material chiefly used is the sandstone quarried in the north of K&thiaw&d; 
 but in the northern parts of the province many of the temples were built of white 
 marble. Most of what once existed at Chandravati, Bhiladi, Mudetha, and 
 many at Anahilapattana appear to have been constructed of this material ; 
 and the remains at Sarotra and Roho are entirely of white marble. This was 
 obtainable, and is still so, in the neighbourhood of Chandravati. 
 
 But marble shrines have now almost disappeared, their material having been 
 carried off to break up for lime: nor is this vandalism of remote date, but has 
 been continued till the present time. The temples were desecrated or overthrown 
 by the Muslim invaders, and in most cases they were left thenceforth to fall into 
 ruin, and ultimately became a quarry for materials to the Muhammadans and 
 builders of later date. Thus we find fragments built into all sorts of erections 
 constructed during the last two centuries. Notable instances of this are seen in 
 
 the walls of Pat an and at the Khan Sarovar outside the walls (see Plates XIII, 
 
 4-6; XVIII, 2-7 ; XXVI, 4; XXXI, 4; XXXIII, and XXXV, 1-3). In the 
 
 former, built by one of the Gaik wads, are found very large quantities of material 
 
 so applied, among which are pillars, door architraves, parts of ceiling slabs, 
 fio’ures &c. built in anyhow ; in fact, the greater part of the stone used in the 
 walls is from old temples. 
 
 But the greatest destruction of these shrines took place when the Muhammadans 
 first settled in Gujarat. They dismantled the temples wholesale and appropriated 
 
30 
 
 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 the material in constructing their first mosques. The Adinah Masjid, said to 
 have been formed by Ulugh KMn at Pa tan in 1297 A.D., 1 was perhaps the largest 
 in the province—if we may judge by the site showing its extent. And the blocks 
 that remain of it, lying about on that site, are all fragments from Hindu temples. 
 Many of the old mosques have, in turn, now disappeared, and the materials have 
 again been utilised in other buildings. 
 
 On studying the plans of these Hindu temples it will be noticed that the 
 walls are of very unequal thickness in different parts. This arises when the outer 
 
 faces of the cella are practically at an angle of 45° with the inner—the sides of 
 
 the outer square running past the corners of the cella. 2 This leaves the walls verv 
 thick at the back and sides, but thin at the corners of the shrine. 3 This is illus¬ 
 trated in the quarter plan of the shrine of the Sunak temple on Plate L XXXII, 2. 
 
 But many temples, especially of later date, such as those at Delmal (Plate LYI), 
 have the walls of more uniform thickness, the offsets on their exteriors being shallow. 
 The inner lines of the walls of the cella, when produced, should usually coincide 
 with the faces of the pratirathas on each side of the kona or middle corner ; or, 
 conversely, the edges of the pratirathas , joined across the plan, give the inner faces 
 of the shrine walls (see Plate LXXXII, 1). 
 
 The walls are generally built in two shells—the outer carrving all the 
 mouldings and the inner dressed smooth on the face. These are seldom well 
 bonded ; and the outer, not unfrequently, has fallen completely away, whilst the 
 inner may be still intact. The beds of the blocks are dressed in the usual way 
 with the edges so carefully finished as to give a fine joint. Between the shells 
 it hardly seems as if filling in was a general practice ; often it was but 
 
 imperfectly attended to. The roof of the garbhagriha or shrine was formed either 
 by laying long slabs across, or, in the larger examples, by laying large slabs 
 over the corners and so forming a smaller square which could again be contracted 
 
 by slabs cutting off the corners until the central opening could be covered by a 
 
 single stone. 
 
 The Sikhara or spire was carried up on the walls of the shrine, or of an 
 
 outer wall, in cases where there was a bhrama or pradahsliina —a circumambulatory 
 passage round about the shrine. 4 5 The spire was often built hollow, the weight of 
 the dmalasira (or amalasild )° and kalasa or finial serving to lock the heads of the 
 walls together. 
 
 The most prominent characteristic of these temples is the profuse decoration 
 with sculptures that covers them, and which is distributed on a definite plan. 
 The sculptures were to a certain extent limited to certain sets of patterns which 
 were used over and over again ; and variety was produced by occasional omissions 
 
 1 Bayley, Gujarat , p. 38 ; inf. p. 60. It was apparently still standing about 1760. Van Twist says it 
 was a Hindu temple turned into a mosque ; and this is quite probable. 
 
 Tliis is not necessarily often the case ; conf. plau of Rajarani temple at Bhuvanesvara, in Rajendralal 
 Mitra’s Antiquities of Orissa, vol. II, pi. xlix ; or Fergusson’s Archeology in India, p. 48. 
 
 3 For explanation see Fergusson, Ind. and Eastti. Archit. p. 412 f. 
 
 This is the sense in which bhrama is to be understood in Prabandha-chintamani, Tawney’s tr., p. 135. 
 
 5 Conf. ante, p. 27, note 2. 
 
ARCHITECTURE. 
 
 31 
 
 or by rearrangements provided for in the sdstras. At first sight one is almost 
 
 bewildered by the superabundance of detail on one of the finer temples ; but 
 
 closer inspection and comparison of different examples lead to the conclusion that 
 the builders largely followed stereotyped plans and designs from which they all 
 worked in common. 
 
 TV liilst their florid and arabesque designs are executed with an amount of 
 skill and invention that is simply astonishing, their figure sculpture is of very 
 mediocre value. In the representations of the human form the head and trunk 
 are often passable, but the legs and arms are generally weak and wanting in 
 muscle. This defect has been commented on by different authors and variously 
 ascii bed to the physical characteristics of the race and to the overlaying of the 
 limbs with richly carved ornaments. To them we may refer and need not here 
 
 discuss the question at length 1 : art for itself was not a pursuit that attracted 
 
 the mind of the Hindu, and his sculpture was too conventional 2 to be true to 
 ideal types in nature. 
 
 In the representation of their superhuman beings, drapery is scarcely expected, 
 and in the temple sculptures, where it is intended, it is usually indicated by a 
 few lines drawn across the figure and a fold or two on the legs and in front 
 of them. This was the convention in the earlier cave sculptures and paintings, 
 where a single line indicated the edge of Buddha’s robe across the breast from 
 the left shoulder. The figure of the Tirthakara on Plate XIX, at first glance, 
 appears to be nude, but the lines of the loin-cloth appear just over the hands, 
 and the ends of it are seen below the crossed ankles. On Plate LVI, figs. 5 
 and 6, we have figures of Surya, the sun-god—the favourite divinity of the early 
 K&this—who wears a jacket with richly embroidered neck and front, yet the breasts 
 are carefully represented. Still his person is fully “ clad in the dress of the 
 Northerners so as to be covered from the feet upwards to the bosom.” 3 In the 
 figures on the pillar on Plate LIV, fig. 1, the drapery is distinctly shown in 
 folds upon the legs only, which lose none of their outline by this skin-tight 
 clothing. On Plate LVI, fig. 7, and LVIII, fig. 1, the denis have no sign of 
 clothing; and in the cave temples, and later works in the Dekhan, we have the 
 same treatment in the statuaries. 
 
 Indian sculpture is properly a rilievo; detached statues rarely occur_they 
 
 are always meant to have a slab attached or wall behind them. 4 The pose in the 
 earlier figures is calm and quiescent, but poor and inartistic in later times. 
 Ornament is chiselled with the utmost care and minuteness of finish on necklaces 
 bracelets, and chains. 
 
 These details may help to afford some idea of the general features of the 
 construction of Hindu shrines in Gujarat; further information will be found in the 
 descriptions which follow. 
 
 1 See Griinwedel, Buddhist Art in India , Eng. ed., p. 32 f. ; Rajendralal Mitra, Indo-Aryans, vol. I, p. 121 
 
 2 Conf. Brihat Sahhita, in J. R. As. S ., N.S., vol. VI, pp. 322-30. 
 
 3 Arch. Sur. W. Ind. vol II, p. 215, and p. lxv ; Brihat Sahhita, lviii, 46. 
 
 4 Griinwedel, Buddhist Art in India , Eng. ed., p. 30. 
 
32 
 
 ARCHEOLOGICAL SURVEY: NORTHERN GUJARAT. 
 
 This chapter may he appropriately closed by a quotation from F orbes s Rds 
 Mala 1 2 :— 
 
 “It is a curious fact, and one which strongly brings out to view the passive 
 vitality of their institutions, that after each succeeding storm has swept over the 
 land, while the clouds are as yet undispersed, and the reappearing sun discloses 
 little but fissures that have been rent by tempestuous torrents, the Hindus are 
 observed at once, without an effort, and, as it were, instinctively, proceeding in the 
 old ways, apparently as little sensible of sorrow for the past as they are for the 
 future. Mahmud of Gfliazni had hardly accomplished his disastrous homeward 
 retreat, leaving behind him Anhilawada despoiled, and Somanath a heap of ruins, 
 when the sound of the hammer and the chisel was heard upon Arasur and Abu, 
 and stately fanes began to arise at Kumbhariya and Delwacla, in which an 
 elaboration almost incredible, and a finish worthy of the hand of a Cellini, seem to 
 express the founder’s steadfast refusal to believe in Mlechh invaders, or iconoclastic 
 destroyers, as other than the horrid phantoms of a disturbing dream. And now, as 
 the second Blum a closes his troubled career—as the sun of Anhilawada sinks 
 with him, never again to rise in unclouded brightness, while the crescent, perhaps, 
 still waves over the capital, while the roar of battle has not well died away, and 
 the cry of alarm and pain still resounds through the land—at Abu and Satrunjaya 
 the work is again resumed, and shrines, surpassing even the magnificence of former 
 days, arise as dwelling-places for those silent, ever-brooding, unmoved Tirthankaras.” 
 
 1 Vol. I, p. 262, 263 ; 2nd ed. p. 202. 
 
 2 The accomplished author had forgotten that the crescent only became the symbol of the Saracens after the 
 capture of Constantinople. 
 
ANAHILAVADA PATTANA OR PAT AX, 
 
 33 
 
 CHAPTER III. 
 
 ANAHILAVADA-PATTANA OR PATAN: HINDU REMAINS. 
 
 Plates III, IV, XIII. 
 
 A NAHILAVADA also known as Anahillapura, Anahilapathaka, Anala- 
 vata, Naharwalah, and now as Pat tana or Pa tan, lies on the left bank 
 or south side of the S arasvati river, in the flat, sandy plain of northern Gujarat, 
 in lat. 23° 51' N., and long. 72° IP E., about 66 miles north by west from AhmadaMd, 
 and double that distance from Barodft. Encircled by walls of the eighteenth 
 century, the town is quite modern in appearance, and there is little left—certainly 
 nothing striking—to suggest the antiquity and former splendour of the capital of 
 the Ch&vacla and Solanki dynasties and one of the oldest and most renowned 
 cities of Gujarat. Though known in the Muhammadan histories under the name 
 of Nahrwara, Nahlwara or Naharwalah, its position or identity with Patau 
 seems to have been almost forgotten in the eighteenth century. D’Anville sought 
 to identify it, but could only conjecture that it must have stood on the site of 
 Ahmadabad 1 ; and still later Rennell, in the first edition of his Memoir of a Map 
 of Hindustan , published in 1788 (p. 149), failed to trace the name ; though in a 
 later edition (1793) he had identified it. Yet Father Tieffenthaler had long 
 previously written of Pat tan as “a very ancient city surrounded by walls, . . . 
 whose old name was Nehrvala.” 2 Unaware of this, Colonel Tod regarded the 
 position of this ancient capital as still amongst the desiderata of Indian geography 
 until, in 1822, he discovered it in one of the suburbs of modern Patan. 3 Albiruni 
 in the early half of the eleventh century describes its situation with accuracy, 
 calling it by its native name of Anhalwarah 4 ; and Idrisi, who compiled his work- 
 on the authority of Ma £ sudi—who visited India in A.D. 915—and other Arab 
 travellers, says, “ from Bharoch to Nahrawara is reckoned eight marches through 
 a flat country, where they travel in wheeled carriages. In all Nahrawara and its 
 environs, people never travel otherwise than in carriages drawn by bullocks which 
 are directed at will. These vehicles are furnished with cords and straps and serve 
 for the transport of merchandise.” 5 
 
 1 Eclaircissements, p. 74. 
 
 2 Tieffenthaler, tom. I, p. 385 ; and Walter Hamilton in his Description of Hindustan (1820), vol. I, 
 p 623, speaks of the ancient metropolis of Gujarat named Nehrwalla or Pattan, remarking that it was written 
 Anhulvada. Lassen, Ind. Alterth. bd. I, S. 137. Van Twist (1648) says the city of Pattan was formerly 
 12 kos or six leagues in circumference, with houses of hard stone within its walls which three different times 
 had been broken down, by which calamities the city had begun to decline in business and population. The 
 inhabitants were mostly Banyans who were engaged in making silk stuffs for home use aud coarse cloths, &c. 
 
 _ General Beschrijvinge van Indien , p. 16. In Wicquefort’s French version of Mandelslo (vol. IT, p. 193) this 
 
 information is summarised. 
 
 3 Tod, Travels in Western India (1839), p. 144 ; Trans. R. As. Soc. vol. I (1824), p. 208. 
 
 4 India , Sachau’s trans., vol. I, pp. 153, 205 ; vol. II, p. 7. 
 
 5 Geog. d'Edrisi , trad. Joubert, tom. I, p. 175, 176. 
 
 E 
 
34 
 
 ARCHAEOLOGICAL SURVEY: NORTHERN GUJARAT. 
 
 “As for the city of Nalirawara,” Idrisi adds, “it is governed by a great 
 prince who takes the title of Balhara. He has an army, elephants, worships the 
 image of Budha, wears a crown of gold on his head, and is dressed in rich stuffs; 
 he often rides on horseback, especially once a week, accompanied only by females 
 to the number of a hundred, gorgeously dressed, wearing on their feet and hands 
 circlets of gold and silver, and their hair braided. They give themselves to amuse¬ 
 ments and mock fights, whilst the king precedes them. The Vazirs and officers 
 of the troops never accompany the king, except when he goes to fight with rebels 
 or to repel the attacks of neighbouring kings who may encroach upon his territory. 
 He possesses many elephants, and in them consists the principal strength of his 
 army. His power is hereditary as well as the title of Balhara which signifies king 
 of kings . l The city of Nalirawara is frequented by great numbers of Musalman 
 merchants who visit it on business. They are honourably received by the king 
 and his ministers and enjoy protection and security.” 
 
 He adds again, “the inhabitants of Nahrwara live upon rice, pease, beans, 
 haricots, lentils, maise, fish, and animals dying a natural death—for they do not 
 kill either birds or other animals. They have a very great regard for oxen, and 
 —bv a privilege peculiar to that species—they bury them after death. When 
 these are enfeebled by age and unfit for work, they are set free from all labour, 
 attended to and fed, without committing charge of them to anyone. 
 
 “ In every country in India and Sindh where Musalmans are found, they bury 
 their dead secretly, by night and in their houses ; but no more than the Indians are 
 they addicted to long lamentations.” 2 
 
 Concurrent tradition, as already stated, assigns the foundation of Ana hi lav a da 
 to Vanaraja the founder of the Chavada dynasty about 746, or according to 
 some accounts in 765 A.D. It was probably a town of some size before, and 
 was made his new capital. Under his successors it rose to importance, and under 
 
 the Solanki dynasty, who ruled a larger territory, from the middle of the tenth 
 
 tiil the end of the twelfth century, it greatly increased in population and im¬ 
 portance. Colonel Tod dwells on this and gives the following version, or rather 
 paraphrase, from the Kumdrapdia charitra ol Jinamandava (A.D. 1436) describing 
 its dories as in the middle of the twelfth century, in which considerable allowance 
 must be made for Oriental hyperbole 3 :— 
 
 Analiilapura, it says, “was twelve kos (or eighteen miles) in circuit, within 
 which were many temples and colleges ; eighty-four chauks or squares ; eighty- 
 four bazars or market-places, with mints for gold and silver coinage. Each class 
 had its separate ma/ial/a or quarter, as had each description of merchandise, 
 i.e.j hdtld-ddnt or elephants’ tusks, silks, purples, diamonds, pearls, &c., &c., each 
 
 had its separate chauk. There was one bazar for sarrdfs or money-changers ; one 
 
 for perfumes and unguents ; one for physicians ; one for artizans ; one for gold¬ 
 smiths, and one for silversmiths ; there were distinct mahallas for navigators, for 
 bards, and for genealogists. The eighteen varna or castes inhabited the city. All 
 were happy together. The palace groaned with a multitude of separate buildings 
 
 1 See ante, p. 9. 
 
 u Geog. d'Edrisi , 1.1, pp. 177, 178. 
 
 3 Trav. in JV. India , pp. 1561. 
 
AN A HI LA V A DA - P ATT A N A OR PATAN. 
 
 35 
 
 —for the armoury, for elephants, horses and chariots, for the public accountants 
 and officers of state. Each kind of goods had its separate manclavi or mart, 
 where the duties of export, import, and sale were collected: as for spices, fruits, 
 drugs, camphor, metals, and everything costly of home or foreign growth. It is a 
 place of universal commerce ! The daily amount of duties was a lakh of tankas} 
 If you ask for water they give you milk. There are many Jaina temples, and 
 on the banks of a lake is a shrine to Sahasralinga Mahadeva. The population 
 delights to saunter amidst the groves of champaka , punaj , tal (palmyra), jambu 
 (rose-apple), cliandan (sandal), mango, &c., &c., with variegated veld or creepers, 
 and fountains whose waters are amrita. Here discussions ( vdda ) take place on 
 the Vedas , carrying instruction to the listener. There are plenty of Bohras, 1 2 and 
 in Virgam there are also many. There is no want of birterans (Yatis or Jaina 
 priests), or of merchants true to their word and skilled in commerce ; and many 
 schools for the Vydkarna (literally, grammar schools). Anahilawada is a nara- 
 samudra (sea of men). If you can measure the waters of the ocean, then may 
 you attempt to count the number of souls. The army is numerous, nor is there 
 any lack of bell-bearing elephants.” 
 
 Much of this may be poetical exaggeration; still the Muhammadan writers 
 agree that the city was large and splendid. It was, however, in the path of 
 MahmUd the iconoclast of Ghazni, when he marched on Somanatha in 1025 A.D. 
 and Bhima—unprepared to oppose the horde of fanatics—fell back on Kachh 
 and left Anahilavada an easy prey to the barbarous invader, who sacked it and 
 carried off much spoil. 3 But no sooner had Mahmud retired towards the Indus 
 than B him a dev a re-occupied his capital and began to restore it. Under this 
 brave prince (A.D. 1022-1073), his son Karnadeva, and grandson Siddharaja, 
 Anahilavada attained its greatest splendour and the Solanlu dominion its widest 
 extent and highest prosperity. Karnadeva founded the town of Karnavati—near 
 or on the site of the modern Ahmadabad, and erected or restored several shrines in 
 his capital, whilst Siddharaja and his successor Kumarapala were famous for the 
 number and magnitude of their buildings. Bhimadeva II became king in 1178 and 
 in that year defeated Mu c izzu-/ Din of Ghazni who invaded his kingdom, but in 
 1195 he was attacked by Qutbu-/ Din, the general of Muhammad Ghori, and 
 the Gujarat army being defeated near Anahilavada, the Moslems again sacked the 
 city. 4 Bhimadeva immediately after, assisted by his feudatories Prahl&dana and 
 Dharavarsha of Chandravati, with the Mers and Chief of Nagor, defeated 
 Qutbu-/ Din and besieged him in Ajmer until he was relieved. Again in 1197 
 he invaded Gujarat to avenge his previous reverse, and won a victory over 
 Bhimadeva’s forces, which again gave him temporary possession of Anahilavada, 
 after which he returned to Dehli. 5 A century later, 1297—1298, Ulugh Khan and 
 
 1 About 5000 rupees. 
 
 2 Perhaps from Sansk. vyavahari , a trader, the Bohras seem to have originated in Gujarat. 
 
 3 Elliot, Hist. Ind. vol. I, p. 98 ; vol. II, p. 468 ; vol. IY, p. 180 ; I?id. Ant. vol. VI, pp. 185 f.; Raverty’s 
 Tabaqat-i Nasiri , p. 86. 
 
 4 Raverty’s Tabaqat-i Nasiri, p. 519 n. ; Epig. Indica , vol. I, p. 22. 
 
 5 Duff, Chronology of India, p. 171 ; Bay ley, Hist, of Gujarat, pp. 37-39. 
 
 E 2 
 
1 
 
 II 
 
 II 
 
 86 ARCHEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 Nasrat Khto Jalesari, the generals of Sultan ‘Alau-Z-din invaded sacked 
 
 the' temple of Somanatha, defeated the Raja Kama Vaghela-who fled and took 
 refuge with RMnadeva of Devagiri-and captured Nahrw lah (Anahtlavada). Then 
 Gujarat became a province of the Mughal empire and thenceforward the great 
 architectural works of the Solahki and Vdgheb lungs were wilfully and 
 maliciously dilapidated by Islftm bigotry. Ulugh Khan, known as Alp or Ala 
 Khan, one of the first governors of NahrwMah, we are told by All u»mma 
 Khan the author of the Mirdt-i Ahmadi, “built the Admah masjid of white marble 
 which remains at the present time (1756). . . • There is a fine masj.d winch 
 
 it is said at that time stood in the centre of the city, but is now far away from 
 the inhabited part. There are many remains of grand buildings which show ft hat 
 a great and splendid city Pattan was in olden times. For nearly three kos round 
 the" present city the ground is strewed with bricks and blocks, which attest the 
 truth of this relation. Ruined bastions and walls found in the open country 
 likewise prove this. In the lapse of ages, from the construction of new 
 buildings and other changes in the city, many vestiges of old times have dis¬ 
 appeared. During the times of the Rajas, so much marble was brought from 
 Ajmir for the construction of temples and other buildings that abundance of it 
 is found at the present time on digging in the ground. All the marble used at 
 Ahmadabiid and other places was brought from thence.” Such is the testimony 
 of a well-informed Muhammadan writer and revenue officer in Gujarilt about a 
 hundred and fifty years ago. 1 2 
 
 What remains could exist of its former splendour when for five centuries its 
 ruins have been despoiled of chiselled marble and carved stone, and continues to 
 be dug over for such materials ? Even that “ magnificent relic ” of which Tod 
 spoke so admiringly—“ the skeleton arch of a noble gateway is now no more.- 
 Every vestige of it has been carried away adding another to the many losses 
 that are so frequently occurring to make us wish some efficient check could be 
 put on such vandalism in the destruction of relics so valuable to the antiquarian, 
 the architectural critic, and the historian. 
 
 The fragments of marble shrines that had not been carried ofi have latterly 
 been dug out, sold and carted away to be burnt into lime ; and all that is left 
 are broken slabs, scattered throughout the town, built into the city walls, and 
 into gateways, wells, mosques, dwelling-houses and cattle-sheds. 
 
 The present city of Pat an has a population of about 33,000, of which about 
 an eighth are Jainas or Sr&vaks 3 who count over a hundred temples, large and 
 small, in the town. 
 
 1 Bayley’s Gujarat , p. 38 ; Bird’s Polit. and Stat. Hist, of Gujarat , p. 163 f. It is much to be regretted 
 that this most valuable work has never been translated and published in full. Bird’s volume (1835) is a not 
 verv accurate rendering of ouly about a seventh part, and that the least valuable portion of the work. Sir Clive 
 Bay ley in the first chapter of his History of Gujarat (1886) gives ouly a fragment of what Bird bad published. 
 Colonel John W. Watson had made considerable progress with a full version when he was cut off by a sudden 
 death. 2s o work is of more value for the history of Gujarat under Muhammadan rule. 
 
 2 Vide infra, p. 45. 
 
 :t In the northern prant they number about 32,000. 
 
ANAHILAVADA-PATTANA OR PATAN. 
 
 37 
 
 Colonel Tod gave what he calls an imperfect sketch of the area of the ancient 
 city, 1 but the relative positions he lays down have to be reversed: the larger 
 portions of the area of the old capital lay, not to the east of the modern town, 
 hut to the west of it, in which direction there are old foundations and mounds 
 containing remains to a distance of four or live miles. In this direction is the 
 village of Wadali—said to occupy the site of the Ghi-ka-Mandavi or Ghl market 
 of the old city. On the east of the present town, to the distance of about a mile, 
 as well as beyond the north and south boundaries of it, there are also traces of 
 old Anahilavada,—showing that the circumference of twelve kos or eighteen miles 
 assigned to it by the Charitra was not much, if at all, exaggerated. 
 
 Modern Patan or Pattan lias been so despoiled of almost every structure of 
 antiquity that there now remain only a few fragmentary objects to be noted as 
 belonging to the Hindu period. These are—part of the Rani Wav or step-well 
 ascribed to Udayamati the consort of Bliimadeva I; the Sahasralinga talav, 
 ascribed to Siddharaja Jayasimha ; and old images, pillars, and fragments of 
 sculptured slabs. The Jaina temples, at least in their present forms, are mostly— 
 if not all—of later age than the fifteenth century. The Musalman remains date 
 from the end of the thirteenth century downwards, and consist chiefly of the 
 Gumada, Ghazni, Shaikh Jodli, Shaikh Sarat, and other mosques, the Khan Sarovar 
 tank, Bahadursingh’s well, and old wood carving. 
 
 The Rani Wav. 
 
 In the fields a short distance to the north-west of Patan, and not far 
 from the embankment of the Sahasralinga Talav, are the remains of the Rani 
 Wav—once one of those beautiful step-wells so well known in Gujarat. It is 
 said to have been constructed under the auspices of Udayamati, the queen of 
 Bliimadeva I (A.D. 1022-63), and mother of Karnadeva. At present nothing 
 of this is left except a huge pit, 285 feet in length, with a portion of the 
 masonry of the well shaft (Plate III) at one end and the fragments of a pillar 
 at the other. The pit slopes down from the latter to the former, where there 
 is still a pool of stagnant water. 
 
 Except these every stone of the walls and pillars has been dug out and 
 carried off. Colonel Tod’s account indicates that the materials had been used to 
 •construct a new well in the modern city ; and current report, thirty years ago, 
 related that the pillars and materials of this wav were removed for the erection 
 of Bahadur Singh’s wav inside the town. 2 
 
 Judging of its original size by the distance from the well-shaft to the 
 solitary pillar, and considering the amount of sculpture that must have decorated 
 the o-alleries the Rani Wav, when intact, must have been second to none in 
 Gujarat. A part only of the west wall of the baudi or well-shaft now remains, 
 from which we learn that the walls had been built of brick and faced with 
 hewn stone. From this wall project the large vertical brackets in pairs which 
 supported the different galleries of the well. This bracketing is arranged in 
 
 1 Trav. W. Ind. p. 223. 
 
 See p. 52 infru. 
 
38 
 
 ARCHAEOLOGICAL SURVEY: NORTHERN GUJARAT. 
 
 tiers and is richly carved, and constructed on the same principles as the gateways 
 of Jhinjhuvada and Dabhoi. 
 
 It is impossible now to say what the exact plan of this well may have 
 been—whether it had a single stair like that at "V ay ad (Plate CIV) or was 
 cross shaped with three flights of steps as in the great well at Adalaj. The 
 approximate length only can be ascertained from the distance between the well- 
 shaft and the remaining pillar at the east end of the pit (Plate XIII, fig. 1). 
 And even this last mark is being demolished. As late as 1887 a short upper 
 shaft with a fragment of a cornice surmounted the capital, but in 1890 this had 
 been thrown down. As this column stands at about the level of the surrounding 
 ground, it probably occupied a position very near the entrance to the well. 
 Much of it has been filled in by the debris, and it is now quite uncared for, 
 except that, on the high bank above the pool, a common masonry structure has 
 been made for drawing up the water by the mot or leather bag to irrigate the 
 adjoining field. Bushes and creepers festoon the crumbling masonry. 
 
 If the photograph (Plate III) be compared with the lithographed print from 
 a drawing by Mr. Arthur Malet given in Tod’s Travels in Western India (p. 224), 
 it may be surmised that, beyond the further silting up of the pool at the bottom 
 of the pit, there has been no great change in the condition of this ruin during 
 
 the last seventy or eighty years--or, perhaps, since its spoliation in 1805. Malet 
 
 described the sketch as of “ the ruins of a bauri (a well with a flight of steps 
 
 down to it) in the old fort at Pattan. The steps and the galleries have fallen 
 
 in, and the only part remaining is one side of the well, finely sculptured.” 
 
 As already mentioned, the construction of this well is ascribed to Udayamati, 
 the queen of Bln madeva I, and the style of the last pillar corresponds with that 
 of the columns in the Jaina temple of Vimala Sa on Mount Abu, which was 
 erected in A.D. 1032, during the same reign—and there is nothing about the 
 style of the fragment to prevent its being coupled in date with that shrine. In 
 the absence of conflicting evidence, then, its traditional date may be accepted. 
 The half obliterated sculptures that can still be traced are characteristic of 
 Hindu rather than of any other mythology. 
 
 The Sahasralinga Talav. 
 
 To the great Jayasiiiiha Siddharaja (A.D. 1093-1143) are ascribed the 
 construction of various artificial lakes or reservoirs in Gujarat. One of the largest 
 of these was the Sahasralinga talav, or tank of the thousand Saiva shrines 
 at Pattan, the remains of which are still pointed out to the north-west of the 
 town. It must have been a reservoir of immense size, and derived its name 
 from the numerous little temples, containing lingas , placed on the steps around 
 it. In the centre was an island on which stood the temple of Rudresvara 
 —destroyed of course by the Muslims, who raised a large octagonal Rauzah on 
 its ruins ; but of this only the dilapidated remains now exist. 
 
 The basin of the lake is now converted into tilled fields. The great embank¬ 
 ment surrounding it appears to be composed throughout of solid brickwork, and 
 
ANAHILAVAUA-PATTANA OR PAT AN. 
 
 39 
 
 this was once faced with stone masonry forming flights of steps to the water's 
 edge. On and above these steps stood the thousand shrines of which fragmentary 
 remains are still found buried in the debris of the embankment. An inspection 
 of the Mansur or (Minah-sarovar) at Viramgam, which still remains fairly 
 intact and is also ascribed to Siddharaja, gives a pretty good idea of what must 
 have been the magnificence of this much larger one. This lake was round, or 
 rather multilateral, whilst the Viramgam tank is an irregular oblong about 
 500 feet wide by 1,500 long. Round the latter are the shrines—once over five 
 hundred, of which three hundred and thirty-seven still remain—similar in size and 
 construction to those that once graced the margin of the Sahasralinga Talav. 
 
 This great tank is said to have been begun by Jayasimha Siddharaja shortly 
 before he set out against Yasovarman, the sovereign of Malava, and is the theme 
 of legend and song. The best known of these is perhaps the ballad of Jasma 
 the beautiful Odani. The story of it has been told by Forbes in his lias Mala 
 (vol. I, pp. Ill f.) ; and the following is a pretty literal version of the principal 
 portion of the original ballad or rasado , as collected in 1869 1 :— 
 
 At Patan rules Siddharav Solanki, 
 
 Greatly the people praise him. 
 
 Thither a man came—a beggar, 
 
 In words he clearly set forth— 
 
 The policy of the state he applauds ; 
 
 Then praised he the Padmini. 2 
 “Where,” asks the king, “is a maiden like this?” 
 
 Said the beggar “ In Malawa land,” 
 
 From then by the arrow of love was he pierced ; 
 
 How to see her the king was perplexed,— 
 
 At length king and queen retired to their rest ; 
 
 Between midnight and dawn the queen dreamt dreams 
 “Rise up 0 king,” she exclaimed, “get made a Talav, 
 
 The birds, without water, are dying ; 
 
 Beautiful is my Malawa land, 
 
 Where their thirst the Sarasas quench, 
 
 Call for Dudhmal, your nephew, 
 
 That he may go ; write and send a letter 
 To the Odan, 3 in the Malawa land ; 
 
 1 Notes of a Visit to Gujarat , pp. 94 f. Rasado , Pavado, Jhagada, Garbu , and Kisso , are terras used to 
 designate these metrical stories, many of which are of considerable merit and great interest. They are 
 well deserving of collection and publication ere they are forgotten and lost before the new learning of 
 the West. 
 
 2 Women are divided into four classes :—of these (1) the Padmini (having che smell of a lotus) is the first 
 and most excellent, (2) the Chitrini (variegated, wonderful), Harini or Mrigi (doe), is the well educated, 
 accomplished and beautiful ; (3) the Sankhini is tall, neither stout nor thin, handsome, with long eyes and 
 hair marked on the neck with three lines, irascible, and with strong passions ; and (4) lastly, the Hastini , 
 short and stout, with broad hips, thick lips, curly hair, good uatured, and amorous. Conf. Forbes, Ras Mala . 
 vol. I, p. 160 n., or 2nd ed. p. 123, n. 
 
 3 The Ods are a low caste, whose occupation is that of excavating tanks.—K. Forbes, Rds Mala, 
 vol. I, p. HI? n * 
 
40 
 
 ARCHAEOLOGICAL SURVEY: NORTHERN GUJARAT. 
 
 Write a hundred thousand of Ods, 
 
 And of Odanis write half a laldi : 
 
 Give to the hand of the Bharat 1 2 the lettei, 
 
 Let him go and to Jasnia deliver it. 
 
 The Bharat arrived in Malawa land ; 
 
 Women in line were drawing up water, 
 
 “ Where,” asked he, “ is Jasma s dwelling ? ” 
 
 “ That I know not, 0 brother ! 
 
 A little way onward enquire. ’ 
 
 At the ChdwacH play little children: 
 
 Of them he asked where was Jasma s house, 
 
 “The lofty mansion towering up to the sky. 
 
 On the door hang festoons of pearls.” 
 
 A silver seat for the Bharat was brought 
 “ How came you here ? ” he was asked. 
 
 “ Our king to make a tatdv has purposed, 
 
 And for you he has sent—therefore come.” 
 
 “ Rise maid ! at the lamp-flame read the letter : 
 
 “ A hundred thousand Ods is here written, 
 
 Half a lakh, is written, of Odanis.” 
 
 Then went there of Ods a Idkh ., 
 
 And half a lakh of Odanis ; 
 
 At the rendezvous (Jchecla) they dined at night ; 
 
 Then they reached the land of the Raja ; 
 
 To the Raja came the news of Jasma’s arrival. 
 
 Raja : “ For the Ods provide a place to live at the ghandhdra ; 
 Give to Jasma an abode in our palace.’ 
 
 Jasma : “ Fit place for your queens is the palace : 
 
 For us Odans ghandhdros are pleasant.” 
 
 Raja: “ To the Ods give khichadi 2 for food : 
 
 For Jasma to eat cook the churmd.” 
 
 Jasma : “ 0 king, to your princes give cliurmd 
 For us Odans khichadi suits best.” 
 
 Raja: “To the Ods give coarse cloths for beds, 
 
 But for Jasma prepare couches.” 
 
 Jasma : “ On couches, 0 King ! sleep your queens : 
 
 For us Odans, satharas are pleasant.” 
 
 Pradhdn: “ Jasma ! show to us who is your jet ha? 
 
 How may the king recognise him ? ” 
 
 Jasma : “ He with the golden spade is my jet ha 
 He with one of silver—my husband.” 
 
 1 Bard and herald; Sansk., bharata and bhat; in Gujarat he is often identified with the char ana 
 and his personal security is sufficient for the payment of a debt. 
 
 2 Dal and rice. 
 
 3 Husband’s elder brother. 
 
ANAHILAYADA-PATTANA OR PATAN. 41 
 
 Pradhdn: “Which is your brother, and which your father?” 
 
 Jasmd: “There ! there stands my brother, 
 
 With his waist bound, near to my father.” 
 
 Pradhdn: “Which is your sister ? Jasma, show us your mother.” 
 
 Jasmd : “Young is my sister, my mother is delicate.” 
 
 Pradhdn: “ Which among these is your nanada P 1 * 
 Which call you mother-in-law ? ” 
 
 Jasmd: “Dark is my mother-in-law, my nanada brown.” 
 
 Raja: “Jasma, lift little clay, that your waist do not bend.” 
 
 Jasmd: “0 thoughtless king ! do not foolishly talk! 
 
 Our business how can we neglect ? ” 
 
 Rajd: “0 Jasma ! you are a Padmini ; 
 
 Such labour for you is unfitting, 
 
 J 05 
 
 Come but to our dwelling:. 
 
 As a queen, you shall have enjoyment, 
 
 I shall please you in all you desire.” 
 
 Now the wind blew up the fringe of the dress of the fair 
 And her beautiful form was revealed, 
 
 The chotlo (chignon) of the beauty he saw ; 
 
 Much wealth and five villages offered he,— 
 
 Still the request of the king was rejected. 
 
 Thereafter the king grew enraged. 
 
 And all the Ods put he to death. 
 
 A pile of sandal, Jasma got raised, 
 
 And all the Ods’ bodies she burned. 
 
 Jasmd “ 0 king ! why stare you aloft ? 
 
 A golden sparrow flies there : 
 
 While burning myself, these words I pronounce— 
 
 ‘ Eat, drink, but remain ever childless ! 5 ” 
 
 Jasma then cast herself on the pile, 
 
 And the king kept gazing upon it. 
 
 Another version relates that Jasma having left with her tribe, on the com¬ 
 pletion of the talav , the raja pursued them to Moclhera, slaying some to get 
 possession of Jasma who plunged a dagger into her bowels, cursing Siddharaja 
 and saying the tank should hold no water. Returning he found it empty ; and 
 the Pradhan, on consulting the astrologers, informed him that if a man’s life 
 were sacrificed, the curse would be removed. This method of averting; a curse 
 is told in so many cases all over India that it was apparently resorted to not 
 so very rarely. The Dheds or scavengers, from wdiom such victims were often 
 claimed, then lived away from the towns, wore untwisted cotton round their 
 heads and a stag’s horn hung from the waist to distinguish them, so that they 
 might be avoided. The king ordered that a Dhecl named Mayo should be 
 beheaded in the tank, and as a reward the Dlied requested that his tribe should not 
 
 1 Husband’s sister ; Sansk. nananda. 
 
 P 
 
42 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 be compelled to live at a distance from the towns, nor wear a distinctive dress 
 Those privileges were granted to the Dheds for the sake of Mayo, and the tank 
 then retained the water. 1 2 3 * 
 
 About thirty-five years ago, the Ods—potters and brick-workers—bufit a small 
 but neat temple to the memory of Jasma; it is not far from the Rani Wav 
 and is a Saiva shrine. 
 
 When Bairarn KhSn, the famous minister of Humayun after rebelling 
 against Akbar, was sent to Makkah, he came to Pfitan and was hospitably 
 received here by Musa Khan Fuladi, the governor. With his retinue he encamped 
 on the plain, and on Friday, 31st January 1561, when alighting from a boat, 
 after a sail on the Sahasralihga tank, Bairarn was stabbed by Mubarik, a Loham 
 AfoMn, whose father had been killed in the battle of Machhiwara. His body 
 was carried to the tomb of Shaikh Husain-a/-din, and seventeen years later it 
 
 was interred in holy ground at Mashhad. . 
 
 As already mentioned, this great talav no longer contains water ; it has of 
 course been largely silted up, but the porous nature of the sandy soil, and the 
 erosion of the river which now skirts its north side, may have their share m it ; 
 whilst, like most other tanks of the kind, probably it was formerly failed from 
 time to time through channels that are long since cut oft. 
 
 Tomb of Shaikh FaeId, &c. (Plates XIV XJ II). 
 
 About a mile and a half north-west from P&tan on the left bank of the 
 Sarasvati, and not far from the north side of the Saliasra-lmga Talav stands 
 the daruah or shrine of Shaikh Farid. 5 Though now the tomb of a Muham¬ 
 madan ' saint, this was originally a Hindu or Jaina temple of considerable 
 architectural merit (Plate XIV). The river on the north is now cutting round 
 the back or south side of this group of buildings, and threatens ere long to insulate 
 it entirely. The erosive action of the river has already undermined and brought 
 down the east porch of one of the three structures. Of the group, two ouildmgs 
 are constructed in the usual Muhammadan style, namely, the mosque on the west 
 of the tomb and another tomb behind that of Shaikh Farid, seen in the view. 
 
 The latter seems to have been a large open manclapa belonging to some ne 
 temple that once occuuied the spot. This structure had a small porch on both 
 the east and west faces. That on the west has a very pretty carved roof m 
 geometrical pattern, represented in Plate XV. That on the west, now fa en, a 
 
 also a roof formed of three large slabs, which were recovered from the stream. 
 Placed together they form one of the finest pieces of carved stonework,^ perhaps, 
 in Western India, and is represented on Plate XVI, where it may be studied. The 
 sculpture is bold and well cut, but owing to the friable nature of the stone and its 
 
 1 Ras Mala , vol. I, pp. 112, 113 ; or 2nd ed., p. 86. 
 
 2 Blochmann’s Ain-i-Akbari, p. 317. . 
 
 3 This individual is probably quite distinct from Shaikh Farid i-Sliakhar&ganj, w ose om is a j o au 
 
 near Pak Patan in the Panjab. Blochmann’s Ain-i-Akbari , p. 325 ; Ind. Ant. vol. X, pp. 93, 154. 
 
ANAHILAVADA-PATTANA OR PATAN. 
 
 43 
 
 falling into the stream, it has sustained considerable damage. The design is that 
 of a large scroll starting from a point in the circumference and flowing round and 
 turning inwards in fine arabesque curls. The carving is raised nearly a foot from 
 tbe surface of the slabs, and is so undercut that when in position it would appear 
 pendent from the ceiling. This kind of florid scroll work was a favourite form of 
 decoration with the Hindu workmen, 1 and we find the same sort of ornamentation 
 in the cave temples, 2 the shrines in the Kanarese districts, and in old temples all 
 over India. In the Bhulavani temple at Satrunjaya, which is partly one of the 
 oldest temples now there, is a roof slab with the same design upon it, only on a 
 smaller scale, but with proportional depth of cutting; and in Yimala £a s temple 
 at Abu is another in marble, beautifully carved, about half the dimensions of this 
 one at Patan. 
 
 Across the river from Shaikh Farid’s dargah is another Muhammadan shrine— 
 that of Bawa Qazi or Bawa Haji, in which are some well carved ceilings. They 
 have evidently belonged to a Hindu temple, and are represented on Plate XVIL 
 The building is otherwise of no particular interest. 
 
 1 This slab was represented on plate V of the Technical Art Series of Illustrations of Indian Archi¬ 
 tectural Decorative Work, Calcutta, 1888. See two fine specimens of similar work, from some Hindu temple, 
 now in the Jami’ Masjid at Ahmadabad, in Muham. Archit. of Ahmadabad (Arch. Sur. W. Ind. vol. VII) 
 p. 33 and pi. xxxiv. 
 
 2 Cave Temples , xlii, 2 ; xlix ; lviii ; Ixvi, 3 ; lxxxiv ; &c. ; Buddh. Cave Temples (Arch. Sur. W. Ind. 
 vol. IV), p. 57 ; Elura Cave Temples (Id. vol. V), pll. ix ; xiii, 3 ; xxi, 1, 2 ; xxxi, 1, 2 ; xxxiii ; Id. vol. I, 
 p. 30 and pi. xl. 
 
44 
 
 ARCHAEOLOGICAL SURVEY: NORTHERN GUJARAT. 
 
 CHATTER IV. 
 
 JAINA REM AIN S—IMAGES, TEMPLES, &c. 
 
 Plates IY, XVIII-XXII. 
 
 F OREMOST among the few old images left at Pattana, and perhaps the best 
 known, is the white marble figure of Vanar&ja, to which reference has 
 already been made. Its claim to be the original image of the traditions, we have 
 
 seen, is not authenticated ; and the much worn state 
 of the two inscriptions below it and the adjacent 
 statue of the Divdn , prevent our learning much 
 about its history. The figure of Vanar&ja, bearded 
 and with the chhattra or royal umbrella over his 
 head, stands 3 feet 1J inches high, and the awkward¬ 
 ness of the pose and want of art in the whole 
 composition need not be described, as it is sufficiently 
 manifest in the illustration No. 1. The figures of 
 the king and of his mantri or minister Jamba, 
 who stands against the returning wall on his right, 
 are accompanied by several attendants, who are 
 represented, as usual with subordinates, on a much 
 smaller scale. The figures are all characteristically 
 Jaina in detail and have no artistic merit. They 
 are in one of the numerous cells that line the 
 bhrama or circumambulatory passage round the 
 back of the shrine in the temple of Panchasara- 
 Parsvanatha. 
 
 The temple stands in the middle of a block of 
 houses and has no architectural features of any note 
 about it. The mandapa is open in the centre and, 
 like most Jaina temples of the present day, is of 
 
 i. Statue op vanaraja at patak. gaily painted woodwork, and the shrine is cut off 
 
 by a screen, through which is seen the row of white marble images. That of 
 
 Pars van at ha, in the centre, is rather larger than life size, and is alleged to be 
 
 the same that was brought to Analiilawada by Vana-raja when he first established 
 
 his capital here in Sam. 802. But it would be hard to believe that such an image 
 could have escaped destruction at the hands of the Muslim conquerors for so many 
 centuries, and that it was not merely a later uddhara or restoration, as is the temple 
 itself. But on the seat of the image is an inscription stating that in “ Sarhvat 
 1652 (A.D. 1596) on Monday Vaisakha-suddha loth, Parika Sahasvira, an inhabitant 
 of Pattan, caused the throne of Sri Parsvanatha to be made : the ornament 
 
JAIN A REMAINS—IMAGES, TEMPLES, &c. 
 
 45 
 
 of the seat of Bhattaraka Sri Hiravijaya Sttri, 1 Sri Vijayasena Shri of the 
 Tapagachha performed the installation.” 
 
 There are also in the Gandharawada ward, in a small ruinous cell, a couple 
 of old images :—of Uma-mahesvara and Ganesa. Under the former is a short 
 inscription stating that in “Sam. 802 (A.D. 745) Chaitra sudi 2, Friday, Yana- 
 raja installed Umamahesvara at Anahilapattana : prosperity.” Under the other is a 
 similar epigraph with the same date, and there is another of Ganesa in a small 
 temple outside the west gate—also dated Sam. 802. But the characters of all 
 these inscriptions are of a date very much later than the ninth century, and, like 
 the .Taina figures, they must be restorations or inventions of a later age. 
 
 The magniloquent Colonel Tod 2 went into ecstasies over “the skeleton arch of 
 a noble gateway,” that eighty years ago stood about a hundred ' and fifty yards 
 from the Kalikot. “How,” he asks, “has this arch escaped the general ruin? 
 We can find no motive, but its intrinsic beauty, to account for its solitary towers, 
 with the pure Hindu Kahgaras and embattled parapets, being untouched by Hindu 
 and Turk. . . . There remain only the skeleton ribs from the spring to the apex, 
 without a particle of loading; the pilasters supporting these ribs have lost nothing 
 of their perpendicularity, and they are as firmly riveted to the masonry which 
 supports them as on the day of erection. They are chaste and well-proportioned to 
 the arch, and the capitals are purely Hindu, being ornamented with chain festoons, 
 having the vira-glianta or war-bell, the most ancient and general decoration of the 
 columnar architecture of the Jainas, suspended by a chain between each festoon, 
 like the columns at Baroli. 3 On each side, and about half-way up the segment 
 of the arch, is the lotus.” However we may discount the Colonel’s theories, we 
 cannot help regretting that this fine arch no longer exists : its very site is now 
 forgotten. A few fragments of a tor ana that may have belonged to such an arch 
 lie uncared for near the market place. 
 
 In the Vahivatdar’s Kacheri enclosure are a few fragments of pillars and 
 sculptures, saved from the general spoliation ; but great quantities have been built 
 into houses and walls, particularly into the dharmasala of Girdhar-rai Vaikunthar&i 
 and the temple of Mlakantha Mahadeva near the Gangadi gate, where there are 
 some richly carved and damaged old pillars; and the modern walls of the town 
 are largely built of old materials. See Plates XIII, figs. 4-6, XVIII, figs. 2-7, 
 for specimens of these fragments. 
 
 1 This Hiravijaya, tli3 pontiff of the Tapa-G-achha, was born Sara. 1583, Margasirsha sudi, at Prahladanpura 
 (Palilanpur) ; obtained diksha in 1596, Kartika vadi 2, at Patan ; vachakapada in 1608, Magha sudi 5, at Nara- 
 dapuri; Suripada in 1610 at Sirohi ; and died 1652, Bhadrapada sudi 11, at Umnanagara. The Jainas of the 
 Tapagachha division claim that he converted the emperor Akbar to their religion ; but those of the Kharatara- 
 gachha ascribe this to their contemporary pontiff, Jinachandra (Sam. 1612-1670). Hiravijaya was succeeded 
 by Yijayasena, born S. 1604 at N4radapuri ; obtained diksha 1613 ; and received from the emperor Akbar the 
 biruda of K41isarasvata ; he died S. 1671, Jyeshtha vadi 11, at Stambhatirtha or Kambhavat. Ind. Antiquary , 
 vol. XI, p. 250, 256. 
 
 2 Travels in West. Ind. pp. 224-27. 
 
 3 Tod, Annals of Rajasthan, vol. II, p. 710 ; conf. Fergusson, Picturesque Illust. oj Hindu Archil. 
 pp. 35, 36 ; Ind. and East. Arcliit. p. 451 ; Burgess, Archit. and Scenery in Gujarat and Rajputana, 
 pp. 36, 37. 
 
46 
 
 ARCHEOLOGICAL SURVEY: NORTHERN GUJARAT. 
 
 Old Jaina Temples, &c. 
 
 The temples of the Jain as in Pattana are said to number a hundred and 
 eight or ten, among which that just mentioned of Panchasar Parsvanatha is one of 
 the largest, while those of Nimesvara or Naminatha, Santinatha and Gautamasvami 
 rank next, but none of them are of much architectural or archaeological importance. 
 Still, in some of the older ones are found a few objects of interest. The temple 
 of Samla Parsvanatha in Dhangarw&da has a beautifully tesselated marble floor ; 
 the pillars of the mandapa are of wood ; and the image is a large one, of black 
 marble, without date. 
 
 Rishabhanatha or Adisvara, whose image in his temple in the Khadakotri 
 street in Pattana is represented on Plate XIX, was the first of the Tirthakaras 
 of the Jainas in the present ason, and is said to have lived more than a hundred 
 billions of oceans of years ago—for the Jainas regard the world as eternal, and in 
 their legends they revel in inconceivable periods of past ages. 
 
 The twenty-four Tirthakaras, or Tirthankaras, are represented so identically 
 alike that, without their special cognizances, it is almost impossible to distinguish 
 the image of one from another. Generally they are carved in white marble, but 
 the twentieth—Munisuvrata, and the twenty-second—Neminatha—are said to have had 
 black skins, and are, therefore, often carved in black marble; Mallinatha, the 
 nineteenth, and Parsvanatha, the twenty-third, are also said to have been dark blue 
 (nila), and their images also are often of black stone. 1 2 But the figures themselves 
 are all exactly of one pattern, conventionally stiff, without art or grace, and, in 
 gvetambara temples, often with the eyes covered by lenses of rock-crystal, which, 
 give them a strange, unnatural appearance. The hair is carved in small round 
 knobs or curls, as in statues of Buddha, and with the centre, or top-knot, raised like 
 the ushmsha of the Buddha ; but in place of his urnd between the eyebrows the 
 Jina has a jewel. The bust is bare, with a breast-jewel ( kaustubha ) in the centre 
 and small plates or shields on the two breasts. In the worship, certain points of the 
 body are marked with vasa paste—made from sandal or camphor, musk, amber and 
 saffron 3 ; the points marked are—the crown of the head, the forehead, the neck, the 
 breast, the shoulders, the navel, the wrists, the knees, and the toes. 
 
 The images in the temples of the Svetambara sect are represented with a 
 cloth round the loins, the end of which comes out in front under the feet, which 
 are crossed before the body, after the Bauddha fashion. The images of the 
 Digambara sect of Jains are quite nude. 
 
 1 The more notable places or shrines of the Jainas in Gujarat, as enumerated by Colonel Miles (1832),. 
 
 are? _(i) Satrunjaya ; (2) Girnar ; (3) Gauri Parsvanatha in Thar and Parkar, to the west of the Ran, but 
 
 the image was brought, on occasions of pilgrimage, to Morwada—18 miles N.W. of Radhanpur ; (4) Sank ha 
 Parsvanatha in the village of gankhesvara ; (5) Taringa ; (6) Abu ; (7) Kumbhariya near Amba in Danta ; 
 (8) K&vi in Jambusar t&luka; (9) Narwacla> 5 miles north-west from Ahmadabad ; (10) Nawanagar ; and 
 (11) Ahmadabad. TV. R. As. Soc. vol. Ill, p. 348 ; conf. ante , p. 21. 
 
 2 Of the first eighteen Tirthakaras, fourteen are described as of golden complexion, two white and two 
 red ; and of the last six, two were yellow, two blue, and two black. 
 
 3 hid. Ant. vol. XII, p. 191, where a full account of the Jaina ritual is given. For some account of the 
 Jaina sect, see Biihler, Ueber die Indische Secte der Jaina (Wien, 1887); and E. Washburn Hopkins, Religions- 
 of India , pp. 280-97. 
 
JAINA REMAINS—IMAGES, TEMPLES, &c. 
 
 47 
 
 The legends represent the earlier Tirthakaras as of immense size and living for 
 ages, but each in succession as smaller and of shorter life ; thus Rishabha is said 
 to have been 500 rods in height and to have lived 8,400,000 former (purva') or 
 great years 1 ; but Yardbamana, the last Jina, was of ordinary human stature, and 
 lived only seventy-two common years, dying, perhaps, in 527 B.C. 
 
 The Jaina mythology arranges the details respecting each of these beings in 
 statistical form, giving the names, rank, and caste of each, names of their parents, 
 dates and places of birth, consecration and death, stature, age. chief disciples, converts 
 —male and female, ascetic and laic ; sacred tree, guardian Yaksha and Yakshani or 
 Sdsanadevi, cognizance, &c. Among the twenty-four, five seem to be special 
 favourites,—Rishabha, the first; Santi, the sixteenth; and Nemi, Parsva and 
 Mahavira, the last three. 
 
 Rishabha they represent as having descended from a heavenly palace called 
 Sarvarthasiddha , 2 where he had lived for thirty-three oceans of great years, and was 
 born of Marudevi the wife of the kulakara or patriarch Nab hi, in the city of 
 Vinita in the district of Kosala, whence he was called Kausalika. 3 He belonged 
 to the Kasyapa gotra, and was born on the 8th day of the dark half of the month 
 Chaitra. He had five epithets—Rishabha, Prathama-Raja or first king, Prathama- 
 Bhikshakara or first mendicant, Prathama Jina—first Jina, and Prathama Tirthakara 
 or first Arhat; he is also called Vrishabhasena, Adinatha, Adis vara, Adibuddha and 
 Sri Yugadijina or Yugadisa—lord of the Yuga or age. 
 
 He lived as a prince two millions of former or great years, and six million 
 three hundred thousand as a king. He had several wives and a hundred sons ; one 
 wife, Sumangala, bore to him as twins Bharat a and his sister Brahmi or Bambhi, 
 and another wife—Sunanda—bore the twins Bahubali and Sundari. He gave 
 kingdoms to all his sons, Kosala to Bharata, and Takshasila to Bahubali, and then 
 took consecration ( dikshd ) as an ascetic. Bharata soon overcame his ninety-eight 
 other brothers and seized their dominions ; with Bahubali he is said to have had 
 a severe contest and on being defeated the latter betook himself to a religious 
 life. 
 
 When he retired from public life, we are told that Rishabha—being incited by a 
 Laukantika god, after fasting two and a half days in the dark half of Chaitra, 
 when the moon was in the nakshatra Ashadha—he put on “ a divine robe ” and with 
 four thousand nobles and Kshatriyas, who became Sadlius with him, he left the town 
 of Vinita, followed by a train of gods, men, Asuras, &c., and became a houseless 
 mendicant. For a thousand years he neglected his body, meditating on himself. 
 Then on the 11th of the dark half of Phalguna, when the moon was again in 
 the Ashadha asterism, under a Vata or Nyagrodha tree (the Indian fig or banyan) 
 
 1 A purva year is 7,560 thousands of millions of common years—that is, a purvanga is 8,400,000 years, 
 and a purva is 8,400,000 purvangas. Jacobi, Jaina Sutras, part II, p. 29 n. 
 
 2 Meaning “ by whom all objects are effected ” ; this is also an epithet of Sakyasimha or Buddha ; 
 Sarv&rthasiddhi is a heaven or divine abode. 
 
 s See Ratnasara, bhag II, p. 708; Tawney’s Kathakosa , p. 192f. ; Jacobi’s Kalpa Sutra, p. 283. 
 Colebrooke {Essays, vol. II, p. 208) gives Ayodhya as his birthplace ; but though Ayodhya was, in later 
 times, the capital of Kosala, the Jaina accounts may not accept this name as belonging to so verv early 
 an age. 
 
1 
 
 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 outside the town of Purimatala, 1 after having fasted three and a half days, he- 
 attained the highest knowledge or kevala: he was now a Jin a, an Arhat and a 
 Kevalin—an omniscient being. In this state he lived for ninety-nine thousand 
 years. And, lastly, after a strict fast of six and a half days in the company of ten 
 thousand monks, on the summit of mount Ashtapada, he died—became a Siddha, 
 a Buddha, a Mukta, finally liberated. This Ashtapada seems to be understood 
 by the Jainas as gatrufijaya in Mthi^wM, which, among many other aliases, is 
 called by that name and is specially sacred to Rishabha, as Girn&r is to 
 Neminatha. 
 
 Rishabha, we learn, had eighty-four Ganas or assemblies of followers each 
 under a ganadhara or leader. His community consisted of eightv-four thousand 
 Sadhus or Sramanas ; 300,000 nuns or Sadhvis, with Brahmi-Sundari over them ; 
 20,600 sages able to transform themselves; 12,650 professors ( vadini) ; 9,000 
 
 Avadhijnani—sages possessed of avadhi knowledge ; 20,000 Ivevalins ; 12,750 sages 
 of vast intellect 2 ; 4,750 ( cliaudapurvi) sages who knew the fourteen Pur v as 3 ; 
 350,000 Sravakas or male laics with Sreyamsa at their head ; 554,000 Sravikas or 
 female lay followers, with Subhadra at their head; and to these are sometimes 
 added 20,000 male and 40,000 female disciples who had reached perfection, and 
 22,900 sages in their last birth. 4 * 
 
 Rishabha’s colour was golden; his Yaksha or familiar spirit was Gaumukha, 
 who is represented on the front of the throne at his right hand with the head of an ox ; 
 and his Yakshini was Chakresvari, placed at the other end of the throne or dsana. 
 She has generally a shrine beside the temple of Rishabha.’ His chihna oi cognizance 
 is the bull ( vrisha ), which is carved on the front of the cushion on which he is 
 seated. The Muni Pundarika was the first— Prathama ganadhara—or chief of his 
 followers, and has usually a shrine beside, or in front of that of Rishabha ; and as 
 he finally became a Siddha on the 15th of the month of Chaitra, that day is a 
 holiday with the Jains. 
 
 These and other similar details, with alterations only in the numbers, names, and 
 dates, are repeated for each of the twenty-four Tirthakaras. 
 
 It is interesting to note the close resemblances of the details in a shrine such 
 as this with Bauddha images and their adjuncts. The wheel and deer under the seat 
 are parallel with the symbol for Buddha’s first sermon at Banaras 6 ; the umbrella over 
 the head, above which are dancing figures named Yugaldya ; the standing attendants 
 by the sides of the principal figures, &c. have all their counterparts in the decora¬ 
 tions of the shrines of both sects. The upright figures represent the Arhat in 
 his immobile position of penance in abandonment of bodily feeling, and are styled 
 Kayotsarga (Guj., kausagiya ). On each side the outer pair of attendants are six 
 small figures of Tirthakaras, making up the twenty-four in all. Other small figures 
 
 1 Jacobi, Jaina Sutras (Sac. Bks. E. vols. XXII. and XLV.), pt. I, p. 283 ; pt. II, p. 57. 
 
 2 In the state of mental perception -which precedes the attainment of perfect knowledge. The Ratnasara 
 gives 12,750 as the number ; the Kalpa Sutra , apparently, 12,650. 
 
 3 The whole body of original Jaina scriptures. 
 
 4 Jacobi, Kalpa Sutra, p. 284 ; and Ratnasara, bh. II, pp. 708, 709. 
 
 6 Gaumukha has also the cognizance or chihna of a bull, and Chakresvari that of a Garuda. 
 
 6 Conf. Cave Temples of India, Plates xiv, fig. 1, and xxxv, fig. 1. 
 
JAIN A KEMAINS—IMAGES, TEMPLES. &c. 
 
 49 
 
 appear at the feet of the Ivayotsargas and at their ears, &c. The figure in front of 
 the throne is probably the goddess Sarasvati, and below her is the dharmachakra or 
 wheel of the law, with a couchant deer on each side of it. The corners of the throne 
 are supported by simhas or lions, giving this seat the name of simhdsana. Below 
 are nine small figures representing the navagr alias or nine planets. 1 
 
 Turning now to the temple of Vadipura-Parsvanatha in Jhaveri street, built 
 in 1594, we find it covered by an elaborate and well carved roof (Plates IV, XX, 
 XXI). It is in the form of a dome rising to the height of 11J feet, and 11 feet 
 m diameter. Round it above, and completely enclosing the dome against bats and 
 swallows, is a wire grating or cage. The roof is decorated in concentric circles 
 with figures and bands of ornament, and has a lotus-shaped pendant hanging from 
 the apex. Eight large bracket figures are placed at equal intervals round the inside. 
 These are female musicians and dancers ; and between each pair of these is a seated 
 male figure with two attendants. These are the as htadikpalas or eight regents 
 of the points of the compass and are arranged in the ceiling according to their 
 proper quarters, 2 3 and each Avitli his vcthana or conveyance carved below his seat. 
 Some fine carving, now much injured, has filled up the corners or spandrels of the 
 octagonal roof, between the lowest circle of the dome and the lintels (Plates XX, 
 XXL). Under the dome and helping to support it are four balcony windows, 
 projecting inwards from each side of the apartment, which are very delicately worked. 
 Lower still is a dado running round the four walls, and carved with musicians and 
 dancers in niches, with rows of geese and other ornamental carving below. The 
 rosettes in the spaces between the brackets below the window-sills are rich and 
 effective (Plates IV and XX). All the carving, designs and figures, in this wood¬ 
 work are precisely the same as are found in stone. With the Hindu workman, 
 whatever was practicable in stone seems to have been regarded as equally so in 
 wood, and vice versd. In the group of figures on the ledge of the window-sill is 
 Gaja-Lakshmi in the centre, with musicians playing and a couple of girls—hands 
 joined and feet together—whirling round in true school-girl style. 
 
 Built into the Avail of the principal manclapa of this temple is a marble slab 
 measuring 16J inches across and 28 inches high, on which is a lengthy inscription 
 in fifty-two lines, in almost perfect preservation. It opens with— 
 
 “Hail! may the glorious Jina Parsva of Vadipura, who resides in Pattana, 
 ever grant wealth, prosperity, and eternal happiness to the builder of the temple 
 (chaitya ) of the community (sarngha). In the temple of the glorious Parsvanatha 
 of Vadipura is this eulogy written, preceded by a genealogy of the venerable pontiffs 
 [gurus) of the Brihat Kharatara (, gachchha ). Bowing to Arhat ! In the reign of 
 the Padishah, the illustrious Akabbara, in the year 1651 after the era of the 
 illustrious king Vikrama, on the 9th of the bright half of Margasirsha, on the civil 
 
 1 The planets are styled grahas, because they are supposed to “seize” or influence the destinies of men 
 
 in a supernatural manner. The nine include sun, moon, five planets, and the ascending aud descending nodes_ 
 
 Kahu and Ketu. They are sometimes represented over the door lintels of Hindu shrines, as at Anjar in Kachh- 
 Arch. Sur. Westn. Ind. vol. II, p. 210. 
 
 2 They are—Indra of the east, Agui or Vahni of the south-east, Yama of the south, Nairriti of the 
 south-west, Varuna of the west, Marut or Vavu of the north-west, Kuvera of the north, and Isa or Siva of the 
 north-east. Including Dharnidliara of the nadir, and Soma of the zenitb, they form the Ordhvalohanivasi. 
 
 3 JVotes of a Visit to Gujarat , pp. 101, 115-20 ; Epig. Indica, vol. I. pp. 319-24. 
 
 G 
 
50 
 
 ARCHAEOLOGICAL SURVEY: NORTHERN GUJARAT. 
 
 day Monday (lltli Nov. 1594) under the lunar asterism PUrvabhadra, in a propitious 
 hour, it (the temple) was first begun.” 
 
 Then follows a list of the Yugapradhanas or pontiffs of the Kharatara-gachchlia 
 or school, to whom the temple belongs. It begins, about the end of the tenth 
 century A.D. with— u (1) Uddyotanasuri, who, descending in an unbroken line 
 from the ruler of the faith, the glorious lord Mahavira, made viharas resplendent. 1 
 (2) Vardhamanasuri, who consecrated the temple built on mount Arbuda (Abu) 
 by the danclandyaka Vimala and worshipped the surimantra that had been corrected 
 by the glorious lord Simandhara. 2 
 
 u (3) Jinesvarasuri, 3 who in Sam. 1080 obtained the title (hiruda) of Khara- 
 tara after overthrowing the Chaityavasins in the Darbar or court of Durlabharaja 
 king of Anahillapattana. (4) Jinachandrasuri. (5) Abhayadevasuri, who, 
 in consequence of a revelation from the guardian deity ( gdsanadeva ) of the faith 
 made known the image of Parsvanatha of Stambkana, 4 and thereby was freed from 
 his loathsome leprosy, who obtained fame by composing the Navangi and other 
 works. 5 
 
 “ (6) Jinavallabhasftri who awakened 10,000 Sravakas of the Vagada 
 country, 6 7 by sending a letter consisting of ten kulakas , and exalted the Jaina doctrine 
 by composing excellently written good poems and various sastras , such as the 
 PindavisuddhV (7) Jinadattasuri, who by his power subdued the company of 64 
 Yoginis 55 Viras (and ?) Piras of Sindh, 8 who obtained the rank of Yugapradh&ua by 
 reading the golden letters written by Ambada’s hand, and by magic walked across 
 the five rivers of the Panjab. 9 (8) Jinachandrasuri, who awakened the illustrious 
 Makativana chief (pradhdna) of the Usvatas and other clans in Srimala, and had 
 the naramani (jewel) in his forehead.” 10 Then follow these names of Suris, mostly 
 without any important remark:—(9) Jinapatti (S. 1223-1277), (10) Jinesva¬ 
 rasuri II. (11) Jinaprabodhasuri (1331-1341), (12) Jinachandrasuri III 
 
 1 With Uddyotaua’s pupils originated the 84 gaclichas of the Jainas. He died on a pilgrimage from 
 Malava to Satrunjaya— Ind. Ant. vol. XI, p. 248. 
 
 2 Vardhamaua had been a pupil of the Chaityavasin Jinachandra, hut passed over to Uddyotana, and is 
 the first Suri peculiar to the Kharataragachchha. Sumatiganin (died A.D. 1221) represents that he went from 
 Marudesa to the court of Durlabha, and in a rajasabhd held a debate with the Chaityavasins who advocated 
 the propriety of residing in temples. His oppoDent was Suracharya, to whom he opposed his pupil Jinesvara. 
 The Chaityavasins were defeated and left the town, and Jinesvara received the title of Kharatara (“ very 
 keen”'', and when he succeeded to the chief seat, this became the name of his sect. He wrote a hatha, or 
 story, in 1036 A.D.—R. G. Bhandarkar, Report on Sansk. MSS. 1882-83, p. 45 f. He consecrated Vimala 
 S&’s temple at Abu in Sam. 1088. 
 
 3 He was originally called Sivesvara, the son of Soma, a Brahman, and with his brother Buddhisagara and 
 sister Kalyanavati, was converted by Vardhamana—receiving his diksha name of Jinesvara. 
 
 4 Now Tharnna, on the Sedhi river, in the Ananda taluka of Khedi district. 
 
 5 He was the son of Dhana, a sreshthin of Dhara, and Dhanadevi, and was originally called Abbayakumara. 
 He died at Kappadavanija in Gujarat. He wrote commentaries on Samavciya and Bhagavati in Sam. 1128.— 
 Klatt, Ind. Ant. vol. XI, nt sup. 
 
 6 Kachli or Dungarpur. 
 
 7 Jinavallabha was first a pupil of Jinesvarasuri, a Chaityavasin of the Kurchapuragachchha, and after¬ 
 wards became a pupil of Abhayadeva. He was consecrated suri in Sam, 1167 and died six mouths afterwards. 
 R. G. Bhandarkar, ibid, p. 47, 48. 
 
 8 Chctkradvipamchdsadvira simdhudesiya pira. 
 
 9 He obtained the Surimantra , or was appointed Sfiri, at Chitrakuta, Sam. 1169, and died at Ajmer 1211 
 (A.D. 1155). 
 
 10 He was made acharya in Sam. 1211, and died at Dehli Sam. 1223. 
 
JAINA REMAINS, HINDU TEMPLES, &c. 
 
 51 
 
 (S. 1341-1376), (13) Jinakusalasuri (1377—1389), (14) Jinapadmasuri (S. 1400),. 
 (15) Jinalabdhisuri (1406), (16) Jinachandrasiiri IV (1415), (17) Jinodaya- 
 suri (1415—1432), (18) Jinarajasuri (1432—1461), (19) Jinabhadrasuri 1 (1475- 
 1514), (20) Jinachandrasiiri V (S. 1514-1530), (21) Jinasamudrasuri (1530- 
 1555). And lastly we have:—(22) “ Jinahamsasuri (Sam. 1555-1582) whom the 
 illustrious Padishah Sikandar (Bahlol, A.D. 1489—1510)—astonished at his austeri¬ 
 ties and meditation—honoured by releasing 500 prisoners. (23) Jinamanikyasuri 
 (Sam. 1582-1612) who by magic crossed the five rivers of the Panjab 2 and pre¬ 
 vented {or warded off) through the power of his exceeding meditation a violent- 
 attack of the Yavanas (Muhammadans). (24) Jinachandrasiiri VI, the ruling 
 spiritual head, who conquered many opponents in disputations. He was called by 
 the lord Jalaluddina, the glorious Padishah Akabbara, who was desirous of seeing 
 him, having heard of his immeasurable greatness that unfolded itself in consequence 
 of his stay at Stambhatirtha (Kambhay) during the rains of Samvat 1648. He 
 met the emperor, pleased him by the multitude of his virtues, 3 and obtained one 
 edict {pliurarndna) forbidding the slaughter of animals during eight days in 
 Aslntdha, and a second protecting the fish in the sea at Stambhatirtha, as well as 
 the title ‘the most virtuous, glorious pontiff of the age 5 {sattamasriyugapradhana ). 
 Further, at the command of the emperor, he crossed by magic the five rivers of 
 the Panj&b 4 on the 12th lunar day of the bright half of M&gha, Samvat 1652, and 
 made five Piras appear, by which feats he obtained the distinction of paramavara y 
 &c., and exalted the Samgha. He was attended by Acharya Jinasimha, on whom 
 he had conferred the dignity of dchdrya in the presence of the emperor Akabbara. 
 By his advice the temple of Vadipura-Paisvanatha was built.” 
 
 Then follows the genealogy of the founder of the temple, who belonged to 
 the Os veil clan and the line of the Mantrin Bhima. Five predecessors and their 
 wives are named, then Ratnakurhy ar aji, married to Sobh&gade. A sister, probably, 
 of Ratnakumyaraji, named Bai V&chhi, and a daughter, Bai Jivani, are also 
 mentioned as co-founders of the temple. The image was consecrated in Y. Samvat 
 1652, in the AIM (Ilfihi) year 41, on the 12th lunar day of Vaisakha-vad. a 
 Thursday, under the asterism Revati, i.e., 13th May 1596. 5 
 
 There are manuscript copies of this list of Jaina chiefs, but this epigrapliic 
 record is not without its historical interest. 
 
 Hind£t Temples. 
 
 Among the Hindu temples are those of Kalika Mata and Sindhvai Mata. 
 The first is just outside the Kansaro gate of the city on the north-west, in a 
 grove of trees, where are also two towers, which are perhaps of considerable age. 
 In front of them is the shrine, which has been restored in comparatively modern 
 
 1 Jinavardhaua had been appointed in 1461, but was deposed for misbehaviour and is not reckoned in 
 the Pattavali. 
 
 2 Couf. No. 6 above. 
 
 3 Conf. Elliot’s Hist, of India , vol. V, p. 528. 
 
 4 Conf. Nos. 6 and 23 above. 
 
 5 Epig. Indica , vol. I, pp. 319-23 ; Ind. Ant. vol. XX, p. 141. 
 
52 
 
 ARCHEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 times, but with old materials—indeed nothing here seems to be built with aught 
 else. In approaching the temple we come to a square, open canopy, over a figure 
 of Hanuman, the monkey-god—as usual filthy with oil and red lead. This stands 
 upon a bridge, across what Avas probably the old fosse. It consists of three arches 
 —not exactly pointed, but with very sharp curvature at the apex, and having the 
 voussoirs radiating. This leads to a gateway giving entrance to a court of no 
 great age, which, with a smaller one to the left, forms a sort of dharmasala. In 
 an enclosure to the right is the shrine—a small, low, temple containing Ixalika and 
 Bhadrakala in white marble ; and in a recess is a small, dirty, marble figure of 
 Amba Mata. There is also a jaladhara with the representation of a human head 
 in it, which the Brahmans show as the head of Jagadeva Parm&r, which, legend 
 says, the Mata demanded and Jagadeva gallantly offered, in order that Siddharaja’s 
 life might be spared by the Tates. The story is of considerable inteiest, and is 
 well told in Forbes’s BAs Maid. 1 This court is strewn with carved stones and into 
 the walls are built some sculptured marble slabs. 
 
 To the left of these enclosures, and between the old towers, are the remains 
 of another court, probably belonging to the old shrine—with loose blocks of stone 
 Ivin o’ about, of which some have been Avell carve# 
 
 At the temple [of Sindhva’i Mata is a pujdri avIio possesses the copper-plate 
 grant pretending to be from Vanar&ja, to which reference has already been made 
 as a comparatively recent forgery for the purpose of diverting certain octroi duties 
 
 to the use of the shrine and its custodians. 
 
 The Bahadur Singh Wav, already mentioned, is an ordinary step well, 
 within the city, built of materials carried off from the old R&ni W&v. It is plain, 
 and of no particular merit, having five openings above besides the baudi or shaft 
 for lifting water by means of a leather bag. Two storeys of the masonry are 
 above the water, and on each side of the entrance is an inscription recounting the 
 virtues of “ Bliarot Sri Bahadur Singhji Jaskaran, a servant of Sri Lalaji ” (i.e., 
 of Vishnu), who in Sariivat 1862 (A.D. 1805), in the time of Gaikwad Srimantrav 
 Sri Anandarav Maharaja Srimant Fathsingha, commenced the construction of 
 this Wav, which was completed by his son, Hematsinghabai Trikamdas, in 
 Sam. 1868 (A.D. 1811) costing Rupees 14,925. 3 
 
 Wood Carving. 
 
 Plates XXII and XXXVI. 
 
 Wood carving, as applied to the decoration of house facades, has long been, 
 and still is prevalent in Gujarfit. At Patan many beautiful specimens of this work 
 may still be found, particularly in the houses of the late Bliarot Kahanji Umad- 
 singliji in Kliada Khotadi’s Mahalla, and of a V£niya in another quarter of the town 
 (see Plates XXII and XXXVI). On these house fronts the decoration is generally 
 confined to the upper storeys, the ground floor being left comparatively plain, and 
 in many cases altogether out of keeping with the work so lavishly devoted to the 
 upper portions of the facade. 
 
 1 Vol. I, pp. 118-53. 
 
 2 Notes of a Visit to Gujarat , 1869, pp. 89-90. 
 
 Ibid. p. 97. 
 
MUHAMMADAN BUILDINGS AT PATAN. 
 
 53 
 
 G H APTE R V. 
 
 MUHAMMADAN BUILDINGS AT PATAN. 
 
 Plates XXIII-XXXY. 
 
 riTHL earliest Muhammadan building of which we find mention is the Adinah 
 
 or Jami’ Masjid, built of white marble in A. Hij. 705 or A.D. 1305 by 
 Alaf Khan, one of the first governors of Nalirwalah—as the Muhammadans called 
 Anahilavada and is spoken of as still existing in the middle of the eighteenth 
 century. 1 Wicquefort in his translation of Mandelslo’s travels 2 has added, apparently 
 from Van Twist, 3 the statement that there was “in the midst of the city a 
 Muhammadan mosque that had been built in former times by the heathen, being- a 
 
 m t/ " o 
 
 beautiful and costly work supported on 1050 pillars of marble and other stone.” 
 And Thevenot in 1666 4 5 refers to the same building, and perhaps on the same 
 authority, for he had not seen it, and seems to have confounded the old capital 
 with Prabhasa Pattan. He says “it is a great town” and “hath a fort and a 
 very beautiful Temple wherein are many Marble pillars. Idoles were worshipped 
 there, but at present it serves as a mosque.” This building no longer exists, but 
 the site, still pointed out, is outside the present walls of Patan, not far from the 
 west gateway, and therefore within the limits of the old city, which extended still 
 farther westwards. It is about a hundred yards behind or west of the rauza or 
 dargah of Makhtum Khan or, Makhthmji Saheb—a Pir or saint. At present 
 there is a great trench or moat, forty feet wide and fifteen to twenty feet deep, 
 running quite round and enclosing a rectangular platform, well raised, and measuring 
 400 feet from north to south by 330 feet from east to west. Across the west side 
 of this area was the mosque, which, if we may judge from the trench out of 
 which the foundation stones of the building seem to have been dug, was about 
 90 feet deep and extended the whole width of the platform. This would, then, have 
 been the largest mosque in northern Gujarat, and—as the Mir at A Ahmadi puts it— 
 “ the pillars of the same, as known to common people, are so numerous that one 
 often makes a mistake in counting them. They also relate that it was once an 
 idol temple, converted into a mosque ; but it is, in short, a wonderful and noble 
 building, which was then in the centre of the city, though now distant from the 
 part inhabited.” 
 
 1 Ante, p. 36. 
 
 2 Wicquefort, Relat. da Voy. d'A. Orlearius, &c. (Paris, 1659), tom. II, p. 193 f. Davies’s Mandelslo 
 (1662), p. 62 ; Harris, Collection of Voyages and Travels (Loud. 1774), vol. I, p. 765. 
 
 3 General Beschrijvinge van Indien , door Jan van Twist (Amsterdam 1648), p. 16. Van Twist was head 
 of the Dutch factories iu Gujarat. Ogilby, in his Asia : the first part (1673), p. 214, has copied from the same 
 source or from Davies’s translation of Wicquefort, but he has 150 instead of 1,050 pillars. I owe the above 
 information and extracts to Mr. Wm. Foster of the India Office. 
 
 * Not 1606, as the Baroda Gazeteer has it, p. 604. Travels of M de. Thevenot (fol. Loud. 1687), pt. iii 
 p. 32. 
 
 5 Bird’s Mirat-i Ahmadi, p. 163 f. ; Notes of a Visit to Gujarat , p. 85. 
 
54 
 
 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 These accounts show that this once famous structure had been a Hindu or 
 Jaina temple, but simply altered to convert it into a mosque, 1 a work of no great 
 difficulty. Its immense size, as indicated by the number of pillars, is in favour of 
 this idea. A Muhammadan Vazir would hardly have undertaken to construct a 
 masjid requiring a thousand columns, even though he could count on getting so 
 many from the temples of the subjugated people. And at a later date we find 
 one of the Ahmad Shahi kings turning the temple of Somanath into a mosque, 
 while destroying only the back wall and sikhava. And the pity is that this 
 building, which survived apparently till the middle of the eighteenth century, 
 should have been so recklessly destroyed by the Mar&thas, and made a quarry 
 for material with which to build the modern town walls. 
 
 The numerous stones that still lie, half buried in the site, are all fragments 
 from old Jaina or Hindu work. Toward the north side of the courtyard, in 
 front of where the mosque stood, was an underground cistern or tank, some of 
 the vaulted chambers of which still remain. The whole area occupies the highest 
 spot of ground on this side of the city ; and if surrounded by a moat it might 
 on an emergency have sheltered a large number of troops. 
 
 The Gumada Masjid is a very simple building, in the usual form of Gujarat 
 mosques, built in the trabiate style with pillars and lintels only (Plates XXIII 
 to XXYI). It is not constructed, as the earlier mosques generally are, of Hindu 
 columns, but of pillars and beams dressed expressly for the building. (See Plate 
 XXY, 1, for the pattern of the pillars.) The lower sections of the minars are 
 of carved work (Plate XXIII, 2, XXIY, and XXY, 3, 4) after the style of 
 several at Ahmadabad belonging to the fifteenth century, but the upper portions,, 
 above the roof, are of brick and plaster. The cornice and kdngaras are in the 
 usual style. 
 
 In the sandstone of which the walls are built are hard or flinty nodules,, 
 about two inches in diameter ; and when these occurred on the surface of a stone 
 they have been left by the masons as small protuberances—rather than spoil their 
 tools in dressing them down. These from their supposed resemblance to boils or 
 ulcers ( gumadun ) have given the name “ Gumada ” to the masjid. People afflicted 
 with boils come and anoint these stone “ boils ” with gur (molasses) in expectation 
 that by this charm their sores will be cured. 
 
 The mosque is quite open in front, measuring 05 feet in length inside and 
 26 feet deep, inclusive of the front pillars. These six pillars with the pilasters 
 in antis, divide the facade into seven bays, and, with two other rows and the 
 pilasters along the back wall, give three aisles in the length of the mosque 
 (Plate XXIII). In the back wall are three mihrdbs or qiblas , with oblong 
 interiors, neatly and not too elaborately carved. Over the central mihrab (Plate 
 XXV, figs. 2, 3) is a Persian inscription in four lines, recording the erection of 
 the mosque. 
 
 Behind the mihrdbs on the back wall are buttresses, on which, as usual, 
 much pains have been bestowed in carving them with numerous horizontal 
 
 1 Mr. Fergusson has indicated how this might readily have been done. Ind. and East. Archit . p. 264. And 
 in the case of the Suryakunda, an interesting structure at Verawal, we have a mosque formed from an old Hindu, 
 temple, which, including the cloisters, has about 260 pillars. Notes of a Visit to Somnath, fyc., p. 22 f. 
 
ANAH1LAWADA-PATTANA: NORTH SIDE OF KHAN SAROVAR TANK. 
 
MUHAMMADAN BUILDINGS AT PATAN. 
 
 55 
 
 mouldings and stepped off* in vertical lines to add to their effect (Plate XXIII, 3, 4). 
 In the back wall are three windows, each about 2 ft. 5 in. wide, filled with 
 stone lattice work in square compartments, of which two are represented on 
 Plate XXV I, figs. 1, 2, presenting patterns of perforated work similar to what 
 we find so abundantly at Ahmadabad. In the north wall is the stair leading 
 up to the roof and two windows ; and in the south end are three—of which the 
 central one is about 3 ft. 8 in. wide ; but these have no lattices in them now 
 —if ever they had. 
 
 The masjid known as the Ghazni mosque is quite a modern building and 
 has nothing of interest about it. The masjid of Shaikh Jodh, now partly in 
 ruins, is near the wall in the south quarter of the town (Plates XXVII and 
 XXIX). It is a large, lofty, and weil-proportioned building, measuring 122 feet 
 in length and is constructed chiefly of pillars from old Hindu temples—stilted 
 to give tliem height and surmounted by a wood and concrete roof. The back 
 and end walls are of brick faced with plaster. There being eleven bays in the 
 front of three aisles deep, there are five mihrabs in the back wall, and these 
 (excepting the old Hindu pillars) are the only decorated parts of the building, 
 and are but sparingly ornamented (Plate XXVIII). They are of the usual type, 
 and the central one has a recess above for an inscription slab that has disappeared. 
 There is one window only in each end, and the stair up to the roof is outside 
 the north wall—an arrangement unusual in the mosques of Gujarat, though we 
 find it in the case of the great Jami’ Masjid at Jaunpur of the middle of the 
 15th century. The faqade is arched, but as shown in the section (Plate XXVII, 2) 
 the pillars inside are carried up to the roof. They are widely spaced and 
 are connected above by wooden beams on which rest rafters and boarding which 
 support a thick concrete roof. The pulpit has disappeared, eleven of the pillars 
 in the south end have come down and the greater part of the roof. In the 
 front court, towards its north end is a dargah, 21 feet square, covered by a 
 dome, and containing three graves. 
 
 Outside the walls, to the south of the town, are several Musalman tombs, 
 known as the Rauzas of Muhammad Tahir, of a Qazi, of Shaikh Sarab, 
 &c. (Plate XXX). The domes of these are supported on old sculptured Hindu 
 pillars of white marble. On the capital of one of these (Plate XIII, figs. 2, 3) 
 is a short inscription in Devanagari recording the setting up of the column by 
 the wife of Ajayad in Sarhvat 1256. 
 
 The Khan Sarovar. 
 
 Plates V, XXXI-XXXIV. 
 
 The Khan Sarovar is the largest tank s’till in use at Patan and is a really 
 noble sheet of water, situated just outside the somewhat imposing south gate of 
 the town on the road to Chansama. It is nearly square, measuring 1228 feet 
 from north to south by 1273 feet from east to west. Stone steps descend to the 
 water and the masonry is still in a fair condition. On its margin are some 
 Hindu and Muhammadan buildings, such as a temple of Becharaji, a temple built 
 by Damaji Gaik wad, the ruins of a large and fine Idgah, and some others. 
 
56 
 
 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 Originally this reservoir may have been the work of some of the Solahki 
 kings, hut if not originated, it was completely renovated by Khan i ’Azam Mirza 
 ’Aziz Kokah, the foster brother of Akbar, who, on the conquest of the country, 
 made him governor of Gujarat as far as the Mahindra river, a post which he 
 held at that time for two or three years. And he was re-appointed towards the 
 end of the 34th year of Akbar (A.D. 1589) in succession to Mirza ’Abdurrahim 
 Khan Khanan and held the position for five years till 1594.' It: was during this 
 second period that the reservoir was constructed. It is placed in the course of 
 the stream and the supply waters pass first under a small bridge into a large, 
 circular, tank, and then through the columns of a second bridge and along a 
 well-built channel to another basin of sixteen sides, whence a short masonry- 
 lined channel, nearly 21 feet wide, leads to the sluice discharging into the sarovar 
 or lake (Plates XXXI and XXXIV). A platform about 21 feet wide covers 
 the lower end of the channel and is supported by the front wall of the sluice, 
 9 feet thick, and by four pillars. The inlets are three circular openings through 
 the front wall, each 5J feet in diameter. Over the front is a stone rail con¬ 
 necting two small pavilions that stand on the ends of the massive wall. On the 
 south-west is the outflow or w r aste-weir (Plate XXXII), with three openings, 
 separated only by pillars of Hindu workmanship and certainly of older date than 
 the end of the sixteenth century. By this arrangement the water is prevented 
 from rising above a certain height during the rains, when the river flows. 
 
 The four sides of the talav are lined with stone steps, leading down from 
 the broad platform that surrounds the reservoir to the water’s edge, and at intervals 
 on each side are broad flagged slopes for cattle (Plate V). 
 
 Near the east end of the north side is the modern substantial Saiva temple 
 (Plate V) built by Damaji Gaikwad in 1766-67. 
 
 In the construction of this Talav, abundance of material from old temples 
 has been used, especially in the inlet and overflow sluices. In the former, in the 
 covered chamber behind the three inlets, are built into the wall some very old 
 and boldly carved pilasters. They are short and heavy looking but the work has 
 been executed with freedom and decision of outline (Plate XXXIII, 4). The 
 execution and style are akin to what we meet with in cave architecture, 
 and might belong to the eighth or ninth century. Similar, and of the same 
 class of work, are the pillars, already referred to in the outlet sluice on the 
 other side of the tank (Plate XXXIII, 1, 2, 5, and 6) : the columns and 
 architraves have evidently been taken from some temple of considerable age and 
 importance. 
 
 A mile from the Khan Sarovar s the curious maze or labyrinth called 
 Pad manat h—said to have been bestowed on the potters of Nahrwalali also by 
 Khan ’Aziz Kokah, 1 2 in gratitude for the cure of an ulcer from which he was 
 suffering, effected by a Kumbhar or potter. As a reward the man asked this 
 
 1 Blochmann, Ain-i Akbari , pp. 325 f. 
 
 2 So the compiler of the Baroda volume of the Bombay Gazetteer , p. 604 ; but my informants iu 
 1869 ascribed it to Khan Mirza ’Abdurrahim Khan Khdnan, who was Subalidar (1576-1589 ).—Notes of 
 
 Visit to Gujarat , p. 90 f. 
 
MUHAMMADAN BUILDINGS AT PATAN. 
 
 57 
 
 piece of ground on which to form tulasi hydras —beds for sacred basil. It is of 
 considerable extent, and the walks are eight feet wide or more, and are cut to 
 some four or five feet below the level of the plots which are covered by a 
 dense growth of trees as well as of tulasi plants. This Padmanath Kumbbar is 
 now looked upon as an incarnation of Vishnu, 1 and has many followers, who 
 worship him under the symbol of the tulasi plant. The potters still ply their 
 trade at this place. 
 
 1 Padmanabha is a name of Vishnu, but in an old inscription at G-w&lior lie is also called Padmanatha ; 
 see below, pp. 63, 64. 
 
 I 
 
58 
 
 ARCHAEOLOGICAL SURVEY: NORTHERN GUJARAT. 
 
 CHAPTER VI. 
 
 SIDDHAPU R. 
 
 Plates VI, XXXYII-XLYI. 
 
 T HE town of Siddhapur lies seventeen miles farther up the Sarasvati river 
 than Anahilavada-pattana, being slightly to the north of east from it, 
 and sixty-four miles north of Ahmadab&d. It is prettily situated on a rising 
 ground on the west or north-west bank of the river which, after a slight turn 
 to the north-west here, flows south past the town, and then resumes its south¬ 
 westerly course through the sandy plain of northern Gujarat. 1 The Sarasvati 
 river, of which the name was perhaps transplanted from northern India, 2 is 
 sacred to the goddess of eloquence and wisdom ; and wife of Brahma 3 ; and at 
 Siddhapur a, where the stream is supposed to turn to the eastwards (as much 
 as southwards) or towards the rising sun, it is considered particularly holy. As 
 the pitriyajna or pitfimedha —the obsequial offerings to the paternal Manes must be 
 made at Gaya or at Prayaga, so the corresponding offerings to the maternal 
 ancestors have to be performed at Siddhapur. This makes it, to a large extent, 
 a Brahman town ; and hence on the level banks of the stream to the south-east 
 is a striking foreground of convents used by Saiva devotees and Gujarati Brahmans 
 — the Tirthadhikaris or priests for the Srdddha ceremonies. 4 Among these buildings 
 the handsomest is that constructed by Ahalvabai (1795), the widow of Khanderav 
 Holkar. 5 
 
 The ancient name of the place appears to have been Sristhala or Sristhalaka 
 (place of fortune or holy place), and possibly it may have been the Brahmans 
 whom Mularaja brought from northern India, that applied to it the name of 
 Siddhapura 6 —“ city of the perfected.” Legend ascribes the change of name to the 
 twelfth century, when Jayasimha Siddharaja completed the great temple of Rudra 
 Mahadeva, and the name of Siddhapur was then given in honour of him. The 
 Brahmans affirm that, “ of all places of pilgrimage the greatest is Sristhala—so 
 great sages of old have declared. It is the giver of all wealth 7 ; he who but 
 
 1 For a description of Siddhapur as it was forty or fifty years ago, see Kinloch Forbes’s Ras Mala , vol. I, 
 p. 62 f. An edition of this admirable work, revised and corrected by recent discoveries and well illustrated, 
 deserves to be published. 
 
 2 The Sarasvati of the Puranas is a tributary of the Gharghara or Gaggar, on which are the towns of 
 Tbanesvar and Pehuva. 
 
 3 Unlike most other Hindu Devatas, she is usually represented with only two arms. 
 
 4 These priests are not much respected by other Brahmans, and, like the Gayawats of Behar, they subsist 
 on what they can squeeze out of the pilgrims. Conf. Statistical Account of Bengal, vol. XII, pp. 35, 49, 77 ; 
 Montgomery Martin, Eastn. India , vol I, pp. 52 ff. 
 
 5 Conf. Sir J. Malcolm, Memoir of Cent Bid. vol. I, pp. 14, 186 ; Ind. Ant. vol. IV, pp. 346 f ; Arch. 
 Sur. JVn. Ind. vol. Ill, p. 82. 
 
 6 See grant of Mularaja, A.D. 986, Ind. Antiq. vol. VI, p. 192. Siddhapura in the astronomical works 
 is the name of a fabulous city the antipode of Lanka.—Albiruni’s Indie a , Sachau’s tr., vol. I, pp. 267, 268, 303 
 304. 
 
 7 See Rigveda , i, 89, 3 ; i, 164, 19. 
 
SIDDHAPUR. 
 
 59 
 
 beholds it attains liberation. At Gaya, heaven is three leagues distant ; at 
 Prayaga, a league and a half; at Srlsthala, a cubic only—there where Sarasvati 
 travels eastwards.” And they have a song about it which runs :— 
 
 Tirath bhumipavan Siddhakshetra sub has dr, 
 
 Nirmal nir vahe Sarasvati sada moksh-ko dwdr , tyc. 
 
 “A Tirtha, a place to make clean is the good Siddhakslietra, 
 
 Where flows Sarasvati’s pure stream—ever beatitude’s door. 
 
 A city three worlds to purify, by Siddhs ever adored. 
 
 Gods, Ri'shis and men have desire to live there. 
 
 And there dwell Devas unnumbered, as a tirtha regarding it. 
 
 Of Kasi, Gaya, Godavari, and all other tirthas, the best,— 
 
 Where Kardam and Dehuti lived, and Kapila 1 was born. 
 
 Here is Bindusarovar’s pure fount and Matngaya ; 
 
 Applied to the bodies of men defiled and fallen,—it washes their myriads 
 of sins. 
 
 Here is Prachi Mahadeva, whose renown by Yeda and Purana is sung: 
 
 Of all Tirthas, the essence—is that named Kapilasram.” 
 
 The mdtriyajna is performed at the hermitage of Kapila or Kapilasrama— 
 about two miles west of the town, where are three sacred waters—the well called 
 Jnanavapika, and the tanks Alpasarovara and Bindusarovara or Vindusaras. 
 By bathing in the last and using its water in srdddha ceremonies, the Brahmans say 
 that Parasurama, who had cut off the head of his mother Renuka, was purified 
 from his guilt ; and from then it became a fixed rule that every Hindu should 
 perform such ceremonies to satisfy his mother’s spirit. 2 
 
 In the tenth century Mularaja began to embellish Sristhala by the erection 
 of the famous Saiva temple known as the Rudramahalaya, of which the gigantic 
 fragments that still remain impress the beholder with admiration at the scale and 
 grandeur of the conception. In his youth Muladeva had slain his maternal uncle 
 Samantasimha, usurped his throne, and put to death his mother’s kindred; and in 
 his old age his crimes hung heavily on his mind. He made pilgrimages and sought 
 the ghostly advice of Brahmans from far and near. To a band of them he gave 
 Sristhala, and handing over the government to his son Chamunda, he retired thither 
 to end his days in their company (A.D. 996). 3 
 
 Early in his reign, about A.D. 944, Mularaja had founded the Rudramakfllaya,. 
 but it had been interrupted by invasions and other causes, and though used, it 
 remained incomplete, and during the following two centuries it probably fell into 
 ruin. But the work was taken up by the great Siddharaja Jayasimha, who 
 probably reconstructed the whole on a scale vastly surpassing that originally 
 
 1 A Rishi and incarnation of Vishnu. 
 
 2 For an account of the ceremonies, see Ind. Antiq. vol. XIII, pp. 282 fi., conf. Rds Mala , vol. II,. 
 pp.375 ff. 
 
 3 Notes of a Visit to Gujarat, pp. 62, 63. If not the same as the temple built by Muladeva, there was 
 here a notable shrine called Svayariibhu-Mahakaladeva, that was wrecked by some invader styled Kshapatadhipa 
 in Siddharaja’s time. Hemachandra, Dvyasraya , s. xii, in Ind. Ant. vol. IV, p. 235. 
 
 H 2 
 
60 
 
 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 contemplated, and the great work was scarcely finished at the time of his death 
 in 1143 A.D. So far as can now be made out, it covered an oblong of about 
 230 feet by 300, in the centre of which stood the temple—two or three storeys 
 in height, with a mandapa 50 feet square inside, having porches on the east, 
 north and south sides and the shrine on the west. In or round the court were 
 eleven other shrines to the Rudras. 1 The court was perhaps surrounded by small 
 cells after the manner of some of the Jaina temples, 2 with the principal entrance 
 on the east and a ghat or flight of steps down to the Sarasvati river on that 
 side. Of this splendid temple—ruthlessly demolished by the Muhammadans—first 
 under Ulugh Khan in 1297 or 1298, and further by Ahmad Shah in July 1415 — 
 only a few magnificent fragments remain, the four pillars of the north porch, 
 
 and five of the east porch to the manclapa —one being an engaged pillar inside 
 
 the door, four pillars in the back of the mandapa, a beautiful Torana or 
 
 Kirttistambh —and one cell at the back of the court ; also a number of pillars 
 and the doors of three other cells—possibly all in situ— which have been turned 
 into a mosque about 57 feet in length. 
 
 Colonel Tod 3 says he found two inscriptions—one mentioning the founding of 
 the temple in Sam. 998, and the other its completion by Siddharaja in Sam. 1202, 
 4th of Magha, krishna paksha. These are no longer to be found, but a Kavita 
 or Gujarati ballad to which he refers is still repeated among the people. 
 
 It says :— 
 
 “ Mfiladeva, of the Chavada race reached the rank of a king: 
 
 The beneficent, subject-protector, ever liberal of mind ; 
 
 Houses, land, and wealth he gave ; ever to others doing good. 
 
 So prospered Mflladeva Maharaja, having over his head the umbrella : 
 
 His lustre shone like the sun, and cooler than even the moon, 
 
 Than Indra more powerful, and bestowing more pleasure than Magha, 4 5 
 Gifts like Kama’s gave he, and greater than Vikrama was he, 
 
 To remove the sorrows of others than Sagara more generous ; 
 
 Than Kubera more wealth he amassed in his dwelling ; 
 
 Truth, Harischandra-like, he observed ; and forgave as the Earth, 
 
 Greatly admired w'as the fame of Muladeva Maharaja. 
 
 Beholding the land of the gods, 6 —to the Maharaja it was pleasant;— 
 Calling Brahmans from far, a glorious work he began, 
 
 1 The modern title of Rudramala is derived from Rudra-Mahalaya —the great Rudra temple, or 
 Rudra-prasada, as it is styled by the Jaina chroniclers. That there were eleven shrines is stated in the 
 Kavita quoted below. 
 
 2 This arrangement is not usual in modern Hindu temples ; hut in some of the larger ones in 
 eastern and southern India it still exists, and the remains of such an arrangement is found at the 
 old temple of Virup&ksha at Pattadkal. 
 
 3 Travels in W. Ind. p. 142. In 1869 I found three or more less obliterated inscriptions at the 
 east entrance ; Notes of a Visit to Gujarat, pp. 66, 67. 
 
 4 i.e., Varuna, supplicated to show his wide and deep benevolence. Muir, Sansk. Texts , vol. V, p. 64. 
 
 5 Prlthivi. 
 
 c Devadesa—the holy land—an epithet of Gujarat : Ras Mala, vol. I, p. 9. 
 
SIDDl-IAPUR. 
 
 61 
 
 Wealth untold, land and clothing he gave, and there took up his happy abode. 
 Then summoning all Vipras, 1 villages and garas 2 3 he bestowed ; 
 
 To eat and drink made them welcome, and to high offices raised them : 
 Honour increased to the Brahmans; -— His name through four ages 
 endures. 
 
 Well was Rudra-mala begun by Muladeva Maharaja. 
 
 Years many passed, but unfinished still was the work. 
 
 But then, in the line of Solanka, came Siddharo-raja, 
 
 Rudra-mala who finished,—the pratishtha? performing. 
 
 By the birth of Siddha, Siva an avatdra became ; 
 
 At Pattanpur ruled he—the god-like, the generous. 
 
 Like Lank&, his city was beauteous with youth in their bloom ; 
 
 There lived the eighteen varied castes, all prosperous and happy— 
 
 The Brahman reciting his Vedas, the Ksliattriya—brave in the battle. 
 
 The Vaisya devoted to trading, to service the Sudra. 
 
 One the other excelled, enjoying wealth and prosperity. 
 
 Thieves and backbiters—how could they live there, 
 
 Where the orders of Siddharaja were proclaimed ? 
 
 In Samvat ten hundred, begun by MaMraja Muladeva, 
 
 In Samvat twelve hundred and two, Siddharaja completed the work ; 
 
 In Samvat twelve hundred two, Magli month, krislina paksh, 
 
 On Monday the fourteenth, in the Nakshatra Sravana and Variyas yoga, 
 Siddharaja in the Rudra-mala, Sivasankara established. 
 
 “ Columns sixteen hundred adorned it. 
 
 Eighteen thousand images set with rubies and pearls, 
 
 Gold brocade flags floated and pennons thirty thousand 
 Kalasas of gold, to deck it out seventeen hundred, 
 
 Fifty six lakhs of horses, and elephants formed a. line. 
 
 Carved screens a lakh and a quarter were there, 
 
 And of resting places seven thousand two hundred ; 
 
 Siddharaja Jayasimha, for the Rudra-mala Prasada, 
 
 Fourteen Karors of Mohars, for the cost, put on paper. 4 
 
 1 Praisers, Brahmans. 
 
 2 An assignment of land for maintenance ; in early times a religious endowment. See Has Mala , 
 yoI. I, pp. 63-65. 
 
 3 Installation or inauguration. 
 
 4 Colonel Tod, in 1822, had this metrical account “spouted” to him by “Saukla the chronologist ” ; 
 and in 1869, this man—Saukla Jivasukram Padhya,—was still alive as a very old man. It was from 
 his nephew that I obtained the Gujarati ballad here partly translated. Tod speaks of “ 1600 columns : 
 121 statues of Rudra, each in its separate cella : 121 golden pinnacles (kalasa) : 1800 smaller statues 
 of other divinities : 7212 resting places in and about the temple : 125,000 carved screens : and of other 
 putlis or images, viz. of heralds bearing flags, heroes, demigods, mortals, or animals, thousands and 
 tens of thousands.” Travels in TV. India , p. 142. The differences may readily be accounted for, as 
 there are often variations in the versions of such ballads. 
 
62 
 
 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 “ Rudra-mald. shone like the Kail&sa of Siva 
 Gems, rubies, and diamonds, set in it, sparkled like lamp-flames, 
 Covered with gold, like the mountain of Meru ; 
 
 Inlaid with gems were the doors of it, 
 
 Festoons filled with pearls were there ; 
 
 Studded with screens and with lattices, 
 
 The Mandaps on its four sides were rendered attractive. 
 
 “ Four doors on four sides and Mandaps three, I describe ; 
 
 Other shrines all around it, numberless shine ; 
 
 The varied works appear to the eye most enchanting. 
 
 In the midst, to great Rudra, eleven shrines he erected. 
 
 Siddhasimha, with the Brahmans there meeting together, 
 
 For its name ‘ Rudra-mahala ’ established,— 
 
 Gananana , in the midst, sounds the naubat, the cymbal ganananu , 
 
 Gananand , re-echoes the bell, till the ear is stunned by the sound.” 
 
 The Jaina chronicles can hardly be expected to devote much attention to the 
 Hindu shrines, but Merutunga 1 has this notice:—“Then, once on a time, SiddharAja, 
 being desirous of building the temple of Rudramahakala in Siddhapura, 
 established a certain architect in his entourage,” and as already stated 2 the temple 
 was completed, and decorated with statues, among which was one of himself with 
 his hands joined in an attitude of supplication. 2 And the orders which he is said to 
 have given respecting the lowering of the flags on all Jaina temples seem to 
 indicate that the temple was dedicated in SiddharAja’s lifetime, perhaps in Sam. 
 1198, and not in 1202 as the Kavita says, for he died in Sam. 1199 or A.D. 1143. 
 
 The shrine was sacred to Mahakala or MahAdeva called Rudra “the howler, 
 the terrible,” who is spoken of in the Yedas under many names and attributes. 
 He is the god of storms, the father of the Maruts or Rudras. Besides Rudra 
 he has the seven other names of Bhava, Isana, Bhima, Pasupati, Sarva, 
 Ugra, and MahAdeva; and these names are sometimes used for Siva himself 
 and at others for the seven manifestations of him, which are called his sons. 3 He 
 was worshipped under the form of the Linga. 4 In the Trimurti or triad, Rudra 
 occupies the third place with BrahmA and Yislmu, and in the five-faced Siva he 
 has the same position,—Mahesvara and SadAsiva being added to the triad. 
 
 The eleven Rudras of later mythology are sometimes represented as sons of 
 Kasyapa and Surabhi, or of Rudra and Prisni, but their names vary considerably 
 in different Purdnas , being selected apparently at will, from the numerous epithets. 
 
 1 Prabandhcich. Tawney’s transl. p. 90 ; conf. Bird, Mirdt i Alimadi , p. 157 ; 1las Mala, vol. I, p. 116. 
 
 2 Ante , p. 14, Memtunga says : — Trayovim&atihasta pramana paripurna prasade'svapatigajapatipati- 
 narapatiprabhritindm^ uttamabliupatindm murtih karayitvd tatpuro yojitanjalim svdm murtim nirmdpya 
 deiabhange ’pi prasadasyabhangam yachitavan. 
 
 3 Rigveda , viii, 28, 5 ; Muir, Sansk. Texts , vol. IV, p. 305. 
 
 4 Muir, ib. pp. 404 ff. 
 
SIDDHAPUR. 
 
 63 
 
 of Siva : the Vdyu gives them as,—Ajaikapad, Ahirvradhna, Hara, Nirrita, Isvara, 
 Bhuvana. Angaraka, Ardhaketn, Mntyu, Sarpa, and Kapalin. 1 
 
 If the central shrine then were dedicated to Mahakala or the Rudra, there 
 may have been eleven other surrounding chapels appropriated to these manifestations. 
 In the Purcinas , the Rudras are spoken of as very numerous, and the statement 
 reported by Colonel Tod of eleven times eleven statues of these divinities is not 
 otherwise improbable; but it is apparently an exaggeration, for though the court 
 were surrounded by cells, it is difficult to see how there could be room for more 
 than half this number—unless there was a double bhamti or cloister. 
 
 What remains of this great shrine is indicated on Plate XXXVIII, which is 
 Mr. Cousens’s restoration of the plan. The portions in black at A, B, C, E, G 
 and H are what remain of the original ; the parts hatched are restorations, and 
 the tinted areas are occupied by modern houses. The four pillars, at 0, have a 
 lintel lying upon them 27 feet long on the west face, but bevelled on the east as 
 if forming the side of an octagon (Plates VI and XXIX). This lintel is 3 feet 
 8 inches thick, and over a sculptured string-course that has lain upon it stand other 
 two pillars supporting a second lintel, the upper edge of which is 42 feet from the 
 ground. From the arrangement of the other fragments, this could only have formed 
 the inner side of the great rnanclapa in front of the antechamber to the shrine. 
 Mr. Kinloch Forbes made this antechamber of small size—about 23 feet by 11— 
 which is perhaps too little ; Mr. Cousens would make it about 42 feet by 17, with 
 eight pillars on the floor, which is larger than might be expected ; and it is 
 so unusual to place columns in this situation that probably there were none— 
 the front of the shrine forming the back wall of the antechamber or antarala. 
 Mr. Cousens’s arrangement of the shrine, D, is more satisfactory, however, than 
 Mr. Forbes’s, for the bhrama or circumambulatory passage, in so large a temple, was 
 likely to be of some width and lighted from outside. In the restoration of such a 
 shrine we must necessarily be influenced by the remains of others of similar age. 
 But the Muhammadan invasions of Gujarat and R&jputana were particularly destruc¬ 
 tive of all the finer Hindu works, and the remains of the Vaishnava temple of 
 Padmanlitha at Gwaliar, erected in A.D. 1093, or at the commencement of 
 Siddharaja’s reign, is almost the only one of a like type to which we can refer. 
 Its mandapa, as may be seen in the illustration No. 2, 2 is of three storeys—the 
 porticoes being of two,—and it is not improbable that this temple was similarly 
 
 1 Another list names the last eight as—Virupaksha, Suresvara, Jayanta, Bahurupa, Trayambaka. 
 Aparajita Vaivasvata and Savitra. The Matsya agrees with the Vayu in the first four and last names, 
 but has Pingala, Dahana, Aparajita, Mrlgavyadha, Senani and Sajja for the others. Elsewhere we find 
 the names of Manyu, Manu, Maliinasa, Mahat, Siva, Ritadhvaja or Kratudhvaja, Ugraretas, Bhava, K&la, 
 Vama, Dhritavrata, Vrish&kapi, Sambu, Kapardin, Raivata, Sarva, Bhima, &c. Conf. on Rudra, Macdonell’s 
 Vedic Mythology , pp. 74 ff. 
 
 2 By kind permission of Mr. Murray : See Ferguson’s Ind. and Eastn. Archit. pp. 243, 244 (conf. 
 Cunningham, Arch. Sur. Rep. vol. II, pp. 357-61 ; and Sir L. G-riffin’s Famous Monuments of Cent. 
 India , pp. 71-82, and Plates xlii, xliii, and xlv). Whilst much has been done for the “restoration” 
 of this and other temples in the Gwaliar fort (1880-82), no drawings have been made to show, in any 
 detail, the plan and mode of construction of so important a monument. A full delineation of the 
 Gwaliar temples, illustrating the structural methods employed in them, might throw important light on 
 Hindu architecture. We know but little more about them now than forty years ago. The Govinda-deva 
 temple at Brindaban is similar in style but belongs to the 16th century. 
 
64 
 
 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 constructed. Colonel Tod, indeed, states that the Rudrapras&da was said to have 
 been five storeys in height, and one portion, then remaining, was “ a mass of two 
 
 2. Padmanatha Temple at Gwaliai?. 
 
 storeys, each supported by four columns, and the columns of a third storey, 
 preserving without any entablature, their perfect perpendicularity ” ; and further that 
 the earthquake of 1819 had thrown down two of the loftiest columns. 1 If no 
 mistake has been made by the author, then, there were originally at least three 
 pillared storeys on the east front of the sikhara . 
 
 The distance of the pillars at C from the front porch at A, and from the 
 central line of the north porch, B, determines the size of the manclapa, and makes 
 the diameter of the octagon just 50 feet,—an unusually large one. Then, since 
 the end pillars at C are 25 feet, between centres, the corners cut off the square 
 could have been only about 17 feet 8 inches in length between the centres of the 
 angle pillars : a rather unusual proportion. But, dividing the side of the square 
 into four and giving the two central spaces to the side of the octagon ; and again 
 dividing this side into four and giving two for the middle division, or the same 
 as between the angle of the octagon and the corner of the square, we have the 
 precise arrangement on Plate XXXIX,—and one that would naturally occur. 
 
 It will be observed on Plate YI, that the pillars of the second storey are 
 not central over those below but stand on the west face of the architrave; and 
 on Plates XXXVII and XL, where the east side of it is shown, fragments of a 
 curved course about 14 inches deep remain over the lintel ; and over this are 
 
 1 Trav. W. India , p. 141 f. He adds that the pencil of the Hon. Lincoln Stanhope enabled him “to- 
 give this singular remnant to the public ” ; but there is no such illustration in the work. 
 
/iM. 
 
SIDDHAPUR. 
 
 65 
 
 the remains of two more courses projecting forwards, as indications of a roofing 
 or dome that sprang from this level. The wav in which the bracket capitals on 
 the four pillars at C (Plate XXXVIII) radiate is shown in the side diagram C', 
 and seems to point to an inner octagon of pillars enclosing an area of not Jess 
 
 than half the outer one. As 
 we know of no Hindu temple 
 roofed by a dome of 45 feet 
 inside diameter, whilst in the 
 Gwfdiar and other temples 
 we find the lower frustum 
 of a dome roofing the outer 
 circle of the mandapa, and 
 supported on the upper 
 and inner circumference by 
 columns in the middle of the 
 area—so here we may sup¬ 
 pose there was either an 
 inner circle of eight pillars 
 supporting a dome of half 
 the diameter—25 feet between 
 the centres of opposite pillars 
 —as in the restoration pro¬ 
 posed by the Salat consulted 
 bv Mr. Cousens (Fig. 3) ; 
 or, if instead of the great 
 |_-shaped piers of the Gwaliar 
 temple, three pillars were 
 substituted, 1 we should have a 
 central area within this second 
 octagon, of about 10 feet 
 square within the columns. 
 On these twelve pillars the 
 weight of the roof would 
 rest, and the thrusts would 
 be counteracted. A compari¬ 
 son with the plans and dimen¬ 
 sions of the Somanatha, 2 Modhera and Taringa temples (Plates XLVIII and CIX) 
 and of the larger temples at Khajuraho and Mahoba, will help to make the 
 construction of such a roof intelligible. 
 
 
 £* % 
 
 3. Part of the Plan of the Rudramala, 
 as restored by a Salat.—Scale, 1 : 500. 
 
 1 The dome in the Sas Bahu or Padmauatha temple is about 30 feet in diameter aud is supported inside by 
 four piers whose iuner corners are 8 feet 4 inches apart. 
 
 2 The arrangement of the temple at Somanatha, which probably belongs to the reign of Kumarapala. 
 (A.D. 1168), is perhaps as good a general pattern as we have. The shrine is 18 feet 9 inches square and the- 
 square of pillars, enclosing the central octagon, measures 45 feet across between centres, whilst the dome is; 
 34 feet across.'* See Fergusson, Ind. and East/i. Arch, p.- 232, ill. 128 ; Notes of a Visit to Somnath , &c.. 
 pp. 18 f. 
 
 T 
 
66 
 
 ARCHAEOLOGICAL SURVEY: NORTHERN GUJARAT. 
 
 A Patan salat—following the instructions of the Prasada-mandala , and under 
 Mr. Cousens’s supervision—has attempted to reconstruct the plan. Among the data 
 the fragment already mentioned of a curved course, over the architrave on the 
 four pillars in line, gave the radius of the base of the dome. ihe bevelled ends 
 of the architrave and the supporting brackets projecting below give indications as 
 to the arrangement of other pillars within the area ; and from these the plan 
 (fig. 3) was derived. It offers a much smaller garbhagriha or cell than that 
 proposed above—only 12 feet square—and surrounds it with a double bhrama oi 
 circumambulatory passage, which is quite unusual even in the largest temples, and 
 this in turn disproportionately enlarges the plan of the sikhara. The pillars on 
 the west of the mandapa also are too much huddled together in it. 
 
 The salat, noting the position of the four (once five) small shrines behind, 
 
 concluded that it was necessary to plot one more in the north-east and south-east 
 
 corners and one opposite each of the three porches—making ten in all, with the 
 central temple as the eleventh. 1 He would also insert an additional Kirttistambha 
 to the west of the north and south porches. Mr. Cousens’s restoration 
 (Plate XXXVIII) has eleven small shrines, and in this respect is preferable; it 
 makes room also at the front entrance for the Nandi pavilion (K). 
 
 Mr. Kinloch Forbes, in his restoration, 2 placed three more shrines in line to 
 the north of H. and as many to the south of H', and thus had eleven along 
 
 the west side of the court. To the north of the porch, on that side and about 
 
 50 feet from it, he placed a great open propylaeum extending about 75 feet from 
 east to west, and the like on the south side ; whilst a row of small cells 
 extending east and west from these entrances enclosed the whole court. And, 
 except that the propylons of Hindu temples are rarely if ever open pillared 
 porticoes, there is no objection to such an arrangement. 
 
 To reconstruct the elevation with any probable approach to truth would be 
 impossible without more data. The mandapa was probably of three storeys and 
 the sikhara could hardly have been less than a hundred and twenty feet in height, 
 while from its sides, above the shrine, would project beautiful balconies, such as 
 we find on the temple of Kalika Mata at Dablioi 3 and elsewhere. 
 
 Plates VI and XXXIX show the west face of the pillars at C, or the side 
 
 toward the antechamber ; but how that apartment was roofed is not clear. The 
 
 o-reat architrave over the lower columns on this side is plain. Above it are 
 o 
 
 two narrow string-courses carved in scroll pattern. 
 
 Plate XL presents on a larger scale the side of the richly carved architrave 
 facing the mandapa with the capitals of the two central pillars. This is only 
 partially seen in the photograph, Plate XXXVII. 
 
 The amount of carving with which the four pillars on the floor of this great 
 mandapa were ornamented may best be understood by a study of Plates VI and 
 
 1 In the cut, No. 3, parts of two only of the three shrines in front are included, the fourth is placed 
 further from the central temple and in line with its axis. 
 
 '* Plate III, fig. 3, in Ras Mala , vol. I, at p. 253. 
 
 3 See Antiquities of Dab hoi, Plates I, II, Y-IX, and XI. 
 
SIDDHAPUR. 
 
 67 
 
 XXXIX. The size of the stones too is quite exceptional in Gujarat temples, for 
 the shafts of these pillars are of single blocks 12 feet in height, and the outer 
 pair which form the main supports are much more massive than the intermediate 
 ones: exclusive of the brackets they are 4 feet in diameter, while the smaller 
 are 3J feet and have not the heavy attached brackets of the first. 
 
 In the large decorated columns, Mr. Cousens remarks that the divisions and 
 mouldings are the same, and arranged in the same order and relative height, as 
 the mouldings and horizontal divisions of the walls of the temples to which they 
 belong. The base or kumbhi is octagonal and is surrounded by eight niched 
 facets, each of which is invariably occupied by a small figure of a seated devi. 
 Above the kumbhi and separated by a narrow neck, is the section corresponding 
 to the janghd of the walls, containing the standing figures. These are usually 
 reliefs of the gods in their various forms. Above these are two bands of devis 
 —eight in each ; then small projecting corbels to support the bracket figures 
 that generally adorn the capitals of these pillars. Over these again rise the 
 bharani and sir as or bracket capital (see also Plate XIII, 1). The columns are 
 elaborately worked from top to bottom, and the outer ones have deep brackets 
 thrown out from their sides to add to the support of the lintel above. The 
 brackets of the sur-capitals, that carried the ends of the cross beams, by the 
 directions in which they project, give us a clue to the arrangement of the other 
 columns. 
 
 The pillars that remain of the north and east porches are surmounted by 
 deep architraves supporting low parapets, and over those on the north stand two 
 short pillars and two pilasters supporting the upper lintels of a second storey. 
 The columns of these porches are of the same pattern as those already described ; 
 and those in the upper storey correspond pretty nearly in their mouldings to the 
 upper portions of the lower ones. Of the north porch, B, the east side is 
 represented in the photograph, Plate XXXVII, and more completely in the drawing, 
 Plate XLI. 
 
 The porches have beautiful and delicately carved toranas or cusped arches 
 between the pillars on the three outer sides. The inner sides of the architraves 
 are also sculptured with scenes of revelry, hunting, and war. Four of these 
 carved architraves are figured in detail on Plate XLII. 
 
 The remaining Kirttistambha or Torana stands to the north of the east or front 
 
 porch (at E on Plate XXXVIII), and is the only one of which there is now 
 
 any trace, but, if symmetrical arrangements were studied, there ought to have been 
 one (at E) on the south side and, perhaps, a third either between the Nandi 
 pavilion at K and the east porch, A, or at F on the top of the steps leading- 
 down to the river. Fifty years ago, when Mr. Kinioch Forbes wrote his Ras 
 Mcild , the one on the north seems to have been almost intact, and his drawing 
 of it is reproduced on Plate XLIV, 2. In 1869, it had been denuded of the 
 principal sculptures in the pediment and of the beautiful garland-like arch that 
 sprung from the capitals of the columns and touched the lintel above,—this 
 lintel itself resting on the heads of dwarf columns that rise from the capitals of 
 
 the main pillars. From the ground to the architrave is about 24 feet ; the 
 
 pediment rises about 8 feet above this ; and the whole was finished in the most 
 
 i 2 
 
68 
 
 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 ornate style of Hindu art. It is now much defaced, particularly about the bases 
 of the pillars, but still strikes the spectator as a fine piece of masonry. 
 
 The only other fragments of this great temple are a row of four small shrines 
 on the west at G, H (Plate XXXVIII). Three of these have been connected 
 together by the Muhammadans to form a mosque (G), and are considerably 
 
 masked by additions ; 
 „ but the remains of the 
 spires protrude above 
 the general roof and 
 mark their positions 
 (Plate XLV). These 
 four shrines, with a 
 corresponding fifth on 
 the south, were ar¬ 
 ranged so as to form 
 a right-angle behind 
 the temple. Each 
 shrine has been com¬ 
 plete in itself, and 
 the outer walls and 
 part of the manclapo 
 of that on the north 
 (H), together with 
 an almost perfect 
 sikhara , all elabo¬ 
 rately and richly 
 sculptured, give us 
 some idea of what 
 the style of the main 
 building must have 
 been (see Plate 
 X L111). The sikhara 
 which is nearly entire 
 —wanting only the 
 kalasa or finial—is 
 probably of the same 
 form as the great 
 spire that must have 
 risen over the shrine 
 to a very considerable 
 height (fig. 4). 
 
 4. Back of a small Shrine in the Rudramala Court. 
 
 The Jamf Masjid, constructed out of these three shrines (Plate XLV), 
 is formed bv rearranging the original Hindu pillars to suit the convenience of the 
 Musalman mosque ; but though the imagery upon them has been hewn out, their 
 style and variety of carving may still be seen in the examples represented on 
 Plate XLIII. The roof of the central part of the mosque, about 28 feet in length, 
 
SIDDHAPUR. 
 
 69 
 
 is higher than the two wings and is 21 feet deep, while the sides are each about 
 15 feet square. The mimbar and central mihrab are behind the middle dome, and 
 each wing contains a mihrab occupying the position of the doors of the two old 
 shrines at the sides. The three domes of the mosque, as seen from the outside, 
 differ little from low cones. 
 
 On a marble slab, at the entrance to the masjid there is an inscription in 
 Persian and Devanagari characters 1 recording that “ in Hijri 1055, Samvat 1702 
 (A.D. 1645) in the feign of the emperor Aurangzeb Saheb Alami Adil,—knowing 
 that the Lord (Saheb) will in all works give success ( siddha ) at Siddhapur, 
 
 4 Ali ‘Askari ‘Adali Saheb built the ‘Adil Gani, to provide facilities for those 
 
 buying and selling.” 
 
 Another inscription was found, at a ruined w&v or well outside the town, 
 beautifully engrossed in Persian characters on a marble slab. It runs thus:— 
 
 “ God is Great! 
 
 “ The building of this Bai ( well ) was successfully completed in the time when 
 
 the town of Sitpur was the jagir of the scion of nobility Mirza Muhammad 
 
 Anwar, son of the excellent Nawab ‘Azam Khan, under the superintendence of 
 Haji Isma’il al-Sharif, son of Haji Bakhty&r, in the blessed month of Ramazan 
 1010 (April 1601 A.D.). And with God rests the guidance to the right road, 
 although there are that deviate from it. 2 
 
 “ Yamlikha, Maksalmina, Kashfiitat, Tabyunus, Azarfatyunus, Yuwanisbiis, and 
 the name of their dog is Qitmir. 3 
 
 “ The writer is Lutfullah.” 
 
 ‘Azam Khan is best known as Khan-i-‘Azam Mirza ‘Aziz Kokah, who was 
 appointed by Akbar as governor of Gujarat as far as the Mahindra river in 
 1571, and held the appointment till 1575, and returned again in 1588, when he 
 reduced Kachh and Somnath with Junagadli and captured Sultan Muzaffar, but 
 was recalled in 1592-3. He died at Ahmadabad in A.H. 1033 (A.I). 1624), and 
 is the reputed excavator of the Khan Sarovar at Patan. 
 
 Plate XL1Y, fig. 1, represents a sculptured base from the Rudramala, feet 
 square and nearly 2 feet in height. 
 
 Wood Carving. 
 
 Plate XL VI. 
 
 Gujarat, as already remarked, is full of examples of artistic wood-carving 
 applied to the decoration of house fronts ; and in a bye street, behind the mosque 
 and not far from the Rudra-mahalaya, there projects from a very dilapidated 
 wall a beautiful specimen of this kind, in the form of a balcony window 
 (Plate XLVI). 
 
 1 Notes of a Visit to Gujarat , p. 72. 
 
 2 Qoran , xvi, 9. 
 
 * These are the names of the Aihab-i Kahf or “ Lords of the Cave ” as the “ Seven Sleepers ” are styled 
 (Qoran, xviii). Their dog Qitmir is much respected by the Muhammadans. Conf. Ind. Ant. vol. IV, p. 7 f. 
 
70 
 
 ARCHEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 Such work is of course of very varied ages—within the last two hundred 
 years, though of late, perhaps, there has not been so much of it made as 
 formerly. It is still, however, executed to a small extent. But though the 
 old specimens hanging on dilapidated buildings are so rich in design, they are 
 little appreciated and when taken down are mostly thrown aside or burnt as 
 firewood ; and much that remains is so bedaubed with brilliant colours as to 
 obscure entirely the fine work of the carver’s chisel. 
 
MODHERA. 
 
 71 
 
 CHAPTER VII. 
 
 MODHERA. 
 
 Plates I, VII, XLVII-LVI. 
 
 ri'lHE village of Modhera stands on a knoll rising out of the otherwise level 
 J- country, eighteen miles south of Patan, and on the left bank of the Pushma- 
 vati river,—a small stream that winds its way south-westwards and joins the 
 Rup6n or Rupan. The place seems at one time to have been of considerable 
 note, though the present village is little more than a collection of huts. To 
 the west and down the river hank the surface is strewn with brick remains and 
 occasional fragments of sculptured stones—images, pillars, &c. Indeed the ground 
 is largely artificial, especially near the river and round the great Sun-temple, 
 being mostly composed of solid brick-work,—the bricks being of the very early 
 type and of unusual size. 
 
 Modhera or Modherapura, sometimes called Mundera, is said to have been 
 the original settlement of the Modha Brahmans, and is fabled to have been 
 given them “ as a krulinarpana on the occasion of the marriage of R&ma and 
 Sita.” The Modha Brahmans act as gurus to the Modha Vaniyas, and are 
 found largely in the Ahmadabad and Kheda zillas. The great Jaina acharya, 
 Hemachandra, was of Srimodha parentage. 1 
 
 On the west side of the village is a large tank or taldv, that has, at one 
 time, been surrounded by steps, and perhaps also with shrines ; but the stones 
 have been carried off long since. On a rising ground to the north-east of this 
 is a small deserted masjid of Hindu construction, supported by eighteen pillars 
 equally interspaced. 
 
 Farther to the west, and near the river, is the old temple, beautifully situated, 
 with a fine oblong kunda or tank in front of it. The shrine was dedicated to 
 Surya or Aditya—the sun-god, and even now in its ruin and decay it is still an 
 imposing structure, with a majestic beauty rarely met with in such remains. No 
 finer or more interesting structure remains in northern Gujarat. The Sejakpur 
 temple, near Than in J’halawad, is perhaps the only one in Western India that 
 may fairly be compared with it. 
 
 Except Colonel Monier Williams, about 1809, and probably Capt. R. M. Grindlay 
 some fifteen years afterwards, no European—not even the zealous Tod—seems to 
 have visited Modhera, and its interesting temple appears, for more than forty years, 
 to have been almost unknown and quite unnoticed. Colonel Monier Williams, 
 
 1 Bomb. Gaz. vol VII, p. 609 ; vol. IX, pt. i, pp. 11, 72 ; conf. Tawney’s Prabandha-chintamani , p. 127, 
 
 n. 5. Wilson, Indian Caste , vol. II, p. Ill, says they derive their name from Modhana near Siddhapur,_and 
 
 there is a small village, Mundhana, 3 miles E.N.E. of Siddhapur,—but Modhera was probably meant by 
 Dr. Wilson. 
 
72 
 
 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 as Surveyor-General had visited the place, and in his Journal, as quoted by 
 Capt. Grindlay, 1 he thus remarks : — 
 
 “ There is one of the finest specimens of ancient Hindu architecture at 
 Mundera I ever saw. It is a pagoda very similar in structure to those of the 
 present day ; but ornamented so profusely that it is very evident the founder 
 was determined to make it the most finished piece of work that it was possible 
 for the compass of human art to effect. . . . All the upper part of it is 
 
 supported on pillars, which are of an order the most elegant, and enriched with 
 carved work of exquisite beauty, and which would be considered in this refined 
 age as the conception of a correct taste, and the execution of a masterly hand. 
 
 u Innumerable figures cover most of the bases of the pillars, and a considerable 
 portion of the exterior surface of the building. They consist of gods and goddesses, 
 and groups of males and females, . . . 
 
 “ The domes were blown off, they say, by means of gunpowder, ... by a 
 Musalman prince. The lower circles remain, and are ornamented in a style of 
 elegance that is uncommonly striking. 
 
 “ In front of the pagoda there is a square reservoir of water, built of stone, 
 perhaps sixty or seventy yards each way. Many beautiful little temples stand in 
 recesses formed for them in the flight of steps to the water. This tank is 
 overgrown with shrubs and grass. There is plenty of water in it, but of a 
 brackish taste, and green and dirty appearance. 
 
 u 1 do not recollect observing in any building that I have seen in India such 
 marks of the sheer effects of time as many of the stones about this pagoda and 
 tank displa}'. We spent some time every day in inspecting the place ; but such 
 is the variety of its beauties that it would have taken a much longer time than 
 we had to spare to have discerned them all, or have gained a faint idea of the 
 general design. Much of the sculpture represents the recorded actions of the 
 gods or heroes. One course of figures, including men, women, horses, and other 
 animals, variously engaged, form a belt of almost eighteen inches wide all round 
 the exterior of the building, and represent some part of their sacred history ; 
 below this belt, and very near the ground, there is a range of elephants also 
 completely encompassing the building ; their heads and fore-feet are exhibited, and 
 their bodies must be supposed to be the supporters of the fabric.” 
 
 From the date of this record no further mention, so far as I know, of 
 Moclhera appears till the publication in 1856, by Mr. Kinloch Forbes, of his most 
 valuable work—so often referred to—the Rets Mala. 
 
 In the old Vedic mythology of the Hindtis there were three chief Devatas which 
 form a sort of triad: Agni (fire) who resides on the earth, Indr a or Vayu who 
 resides in the atmosphere, and Siirya or Mitra whose abode is in the heaven. There 
 can be little doubt that the third is identical with the Mithra of early Persian 
 worship, and his dress like that of the northerners,” covering his person from the 
 feet upwards, with the girdle— viyahga —round his waist, are confirmatory of this. 2 
 
 1 Scenery, Costumes and Architecture in Western Lidia, pt. vi, pi. 36. 
 
 3 The priests of the sun are styled Maga.— Bfiliat Sahhita , lx, 19. The word viyahga is from the Baktrian 
 auvyaohha .—Bohtlingk and Roth’s Sansk. Lexicon. 
 
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MODHERA. 
 
 73 
 
 Temples to Sfrrya were at one time spread over most of Western India. 1 
 In A.D, 437 a colony of silk-weavers that had emigrated from Lata or southern 
 Gujarat to Dasapura—now Dasdr or MandasOr in Malava 
 —built there a temple of the Sun, and in A.D. 473 the 
 same guild restored it. 2 Lalitaditya-Muktapida of Kasmir, 
 who ruled in the first half of the eighth century, 
 built a temple of Aditya at Latapur and the famous 
 shrine of Martanda, or the sun-god in Kasmir, of which 
 the remains are still well known. 3 In the seventh century 
 Hiuen Thsang mentions a famous shrine of Aditya or 
 Surya at Multan, which four centuries later is spoken of 
 by Al-Beruni. 4 The Chinese pilgrim also mentions another 
 sun-temple at Kanauj. 5 At Kanthakot in Kachh is 
 an old Surya temple, and at Bhimanath near Prachi 
 Kunda in the south of Soratli is the ruin of another, 
 much on the same plan as this and measuring 56 feet 
 by 21 inside, with projecting windows both from the 
 mandapa and the pradakshina passage (figs. 5 and 6). 6 
 Figures of the sun-god are also met with in the Elura, 
 
 Bhaja and Khandagiri Caves, at GayS, 7 and elsewhere, 8 
 all indicating that Saurapatas or sun-worshippers must 
 have been numerous in India in early times. 
 
 Varaha Mihira, in the sixth century, describing the 
 image of Surya, says 9 * it 11 ought to be made with elevated 
 nose, forehead, lower leg, thigh, cheek and breast, and 
 clad in the dress of the Northerners, so as to be covered 
 from the feet upwards to the bosom. He holds two lotuses 
 growing out of his hands, wears a diadem and a necklace 
 hanging down, has his face adorned with ear-rings, and a girdle ( viycihga ) round 
 his waist. The Sun, when made w'ith a body protected by a corslet, a complexion 
 
 1 Solar worship, even at an early date, was wide-spread in Greece and the West, and Pausanius (c. 170 A.D.) 
 mentions many places sacred to the Sun. Aurelian founded a splendid temple at Rome dedicated to him, and w'as 
 very anxious to restore the great temple to the same divinity at Palmyra destroyed by his soldiery in 273 A.D. 
 
 2 Mandasor inscrip, in Ind. Ant. vol. XV, p= 196 
 
 3 Fergusson, Ind. and Eastern Archit. pp. 285-291 ; Stein, Anc. Geog. of Kasmir , p. 177 f., and 
 Rajatarahgini , vol. I, pp. 139, 141, vol. II, p. 466. 
 
 4 Beal, Si-yu-ki, vol. II, p. 274 ; Reinaud, Mem. sur VInde, p 98 f. Hiuen Thsang says the image w'as 
 cast in gold ; Al-Ber’um says it was of wood and covered with leather. Al-Beruni’s India, transl. by Sachau, 
 vol. 1, pp. 116, 121. He adds that it was worshipped or served by the Maga (p. 298), and a festival was held 
 at Multan in honour of the sun, called Sambapurayatra. Ib. vol. II, p. 184. 
 
 5 Beal, Si-yu-ki, vol. I, p. 223. 
 
 0 From unpublished drawings made by me in 1869.—J. B. 
 
 7 Arch. Sur. W. Ind. vol. II, p. 215 ; eonf. vol. IV, p. 6 ; Fergusson, Archaol. in India, p. 34. 
 
 8 In a small shrine in one of the bastions of the fort at Huli, in the Belgaum district, is an old image of 
 Surya, apparently in good preservation. The horses are represented upon the Vedi, on a diminutive scale ; 
 two females with bows and clubs stand by his knees ; and five small seated figures with clubs are carved on 
 each side of his head and shoulders. Even in Java he was represented with the seven horses, but dressed in 
 the same style as Vishnu and other gods.-Ijzerman, Beschrijv . d. Oudheden nabij de grens d , residents 
 Soerakarta en Djogdjakarta, p. 56, and atl. pi. xxi, fig. 86. 
 
 9 Brihat Sanhita, transl. by H. Kern, in J. R. A. S., N.S., vol. VI, p. 328. 
 
 K 
 
 5. Bhimanath Temple, Section 
 
 ACROSS THE MANDAPA. 
 
 6. SOrya Temple at 
 BhImanath. 
 
ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 fair, like the interior of the white water-lily, a smiling and placid face, and a light 
 crown brilliant through the gems, bestows bliss upon the maker. 
 
 Surya is known by such names as Aditya, Savitri, Martanda, Mitia, 
 Bhanu, &c., but these names again are applied as if to different gods. He moves 
 in a car drawn by one, several, or seven fleet horses or mares ; his charioteer is 
 Aruna or Vivas vat. 1 In early Vedic times the Adityas were six, as there were 
 six Ritus or seasons, and occasionally seven. The six were Mitra, Ary am an, 
 Bhaga, Yaruna, Daksha and Ansa ; in other lists Dalcsha is omitted and Indra, 
 Savitri and Dhatn added. But the Adityas were afterwards increased to twelve— 
 the number of the months, viz. in the order of the months from Chaitra to 
 Phalguna—Dhatri, Aryaman, Mitra, Varuna, Indra, Y 7 ivasvat, Pushan, Parjanya, Amsu, 
 
 Bhaga, Twashtri, and Vishnu the chief. 2 
 
 To the sun as Savitri, is addressed the Gayatri —the most sacred verse of 
 the Rig-Veda (iii, 62, 10),—which it is the duty of every Brahman to repeat 
 mentally in his morning and evening devotions. It consists of three short lines 
 
 Tat Savitur varenyam 
 bhargo devasya dhimahi 
 dhiyo yo nah prachodaydt. 
 
 It has been rendered“ Of Savitar, the heavenly, that longed for glory may we 
 win, and may himself inspire our prayers.” 3 
 
 Vishnu’s bow, starting asunder, is said to have cut off his 
 head and it became the sun ; in still earlier times he is associ¬ 
 ated with Agni, Surya, Ushas ; and is represented as setting in 
 motion, like a revolving wheel, his 90 steeds (= days) with 
 their four names (= seasons), referring, doubtless, to the Solar 
 year of 360 days. And through such associations, perhaps, it 
 came about that, in later mythology, StLrya becomes identified 
 with Vishnu under the name of Surya-Narayana, 4 and to 
 him an old temple near Devapattan-Somanath is dedicated. 5 * 
 
 The Muhammadans, not content with defacing the figure 
 sculptures of this Modhera temple, are said to have placed bags 
 of gunpowder in the underground shrine, and blew it up with 
 the upper cell, destroying the &ikhara or tower. 
 
 The whole temple consists of the garbhagnha or shrine, 
 and gudh a - mandap a or hall, a sablia-manclapa or ranga-manclapa 
 
 7. Temple of S^rya 
 Narayana, near 
 Deyapattana. 
 
 Scale, 25 ft. to 1 inch. 
 
 , r outer hall, locally known as Sitas chdvadi , and the Kunda or sacred pool, now 
 ;alled the R/ama-kunda. There were also some small subsidiary shrines which have 
 
 1 J. R. A. S. N.S., vol. I, p. 113 f. ; Macdonell, Vedic Mythology , pp. 30-34 ; and see E. Washburn 
 Hopkins, Religions of India , pp. 40-46. 
 
 2 Elsewhere their names are given as Vishnu, Sakra, Aryaman, Dh&tri, Twashtri, Pushan, Vivasvat, 
 Savitri Mitra, Vanina, Amsa, and Bhaga. Conf. Wilson, Vishnu Parana , vol. II, pp. 27, 285 ; Vans Kennedy, 
 Hindu Mythology , p. 349. 
 
 3 Different scholars have translated it variously ; see Dowson, Cl. Diet, of Hindu Mythol. s.v. ; 
 Colebrooke’s Essays , Whitney’s ed. vol. I, pp. Ill, 112. 
 
 4 The Sauras might thus, probably, become merged into the Vaishnavas. 
 
 5 Visit to Somnath , p. 24. This temple is of the same general plan as Bhimanatha, but smaller, being 
 
 45 ft. 4 in. by 21 ft. 8 in. inside : ffg. 7 is from a private survey made in 1869. 
 
MODHERA. 
 
 75 
 
 been demolished. It had originally all the parts of a first-class temple, built as 
 the silpa-sdstras direct, in good proportions and richly decorated. The general lines 
 of the main body of the temple enclosing the mandapa and shrine, like the temples at 
 Bhimanatha and Devapattana figured above, is rectangular—its length inside the walls 
 being 51 feet 9 inches, or almost exactly double its width of 25 feet 8 inches. This 
 area is divided into two nearly equal portions, the inner one occupied by the shrine 
 and the front one by the hall or mandapa. The cella or garbhagriha , which is 
 11 feet square inside, is enclosed by its own walls, between which and the outer 
 walls of the temple is the circumambulatory passage —pradakshind or bhrama. This 
 passage was roofed with flat slabs laid across and carved with rosettes on the 
 undersides ; and above this rose the sikhara or spire. 
 
 The hall roof is supported by eight principal columns, 13 feet 6 inches in 
 height, arranged in an octagon, with four others in front of the shrine,—and by 
 the walls which are broken on each side by the entrance and by two large windows. 
 In the recesses of each of these windows are two columns 11 feet 6 inches high 
 (Plate LIII, 3). The central area was covered by a splendidly carved dome, nearly 
 the whole of which has fallen It rose in concentric tiers of mouldings one over 
 another, each richly wrought, and from the apex there fell a beautiful pendant. The 
 smaller bays of the roof, in the corners between this and the walls, are domed, 
 but elsewhere they are flat-roofed. The walls inside are comparatively bare but 
 broken by niches in each bay containing figures of Surya. All of these images have 
 long Hessian boots, in some cases marked with lines crossing each other diagonally 
 as if intended to represent impressed leather. In some cases the seven horses are 
 represented below him ; in others they are not (Plate LVI, 5, 6). 
 
 The columns are most lavishly carved from base to capital. In plan they are 
 octagonal, changing to round near the top (Plate LIV, 1). The architraves over 
 the pillars, which are 3 feet 4 inches deep, are also covered with carving. 
 
 The shrine is now a wreck : nothing but the bare walls remaining. The old 
 Saiva temple at Amaranatha had a sunken cell ; but this must rather have been of 
 two storeys, the sunk cell being about 11^ feet below the level of that above. The 
 floor separating them, with part of the roof, had fallen into the pit. On clearing 
 out the debris, the seat of the image of Sftrya was found in the middle of the 
 floor, with other blocks connecting it with the side walls. On the front of the 
 seat are carved the seven horses (the saptdsva-vdliana ) of the god, their fore-quarters 
 projecting and prancing forward. How this cell was entered is not quite clear. 1 
 There does not appear to have been any entrance from the sides, and we can only 
 conjecture that it was reached by a trap door and ladder from the floor above. 
 That floor has fallen through—only a few projecting slabs round the edges still 
 remaining. Possibly this chamber was properly a treasury mainly for jewels, &c. 
 belonging to the temple. 
 
 1 At Amaranatha there was a stair down to the bottom ; but there the descent was only about 7 feet, 
 and there was no floor above. At Rajur, to the north of Buklana, is another old Saiva temple, the shrine of 
 which is still deeper, and to which a stair leads down from the door on the level of the mandapa. At Ch&ndol, 
 in the same district, is another quite similar. At Auudh the principal linga is in a chamber below, and in the 
 upper oue is another ; the steps lead down from an opening in the floor of the upper shrine. See Ind. Ant . 
 vol. III. p. 316, pi. ii, for Amaranatha. 
 
 K 2 
 
76 
 
 ARCHAEOLOGICAL, SURVEY : NORTHERN GUJARAT. 
 
 The walls of the upper storey in the shrine are devoid of ornament ; but, as 
 appears from portions of some of the lower rings of mouldings still left, it was 
 roofed by a carefully carved dome. 
 
 The doorway of the shrine is richly decorated and the figure of Surya is 
 repeated over and over again, but the central block on the lintel—where the 
 dedicatory image, or some closely associated figure, is always represented—has been 
 destroyed. On the outsides of the shrine walls, in the pradakshind , are deep 
 niches in each of the three faces 1 ; but the figures that once occupied them have 
 been removed. 
 
 In the windows on each side of the hall were inserted perforated stone screens, 
 but that on the north side is much damaged, whilst that on the south has entirely 
 disappeared, as have also the three that admitted light to the pradakshind passage. 
 
 The exterior of the temple walls has been profusely covered with sculpture. 
 And in this case it may be observed that the mouldings and sculptures on the 
 walls of the manclapa are arranged in horizontal bands, whilst on the sikhara 
 they follow vertical lines. The monotony of a simply horizontal arrangement, too, 
 is avoided by the vertical lines of projecting and recessed faces. This feature is 
 particularly marked in the case of temples with aslitabhadra or star-shaped plans, 
 such as the Galtesvara temple on the Main near Thasra in the Kheda district. 
 The horizontal lines, under the play of light and shade on the vertical faces of 
 varying prominence, give the whole a crisp and sparkling effect, difficult of 
 attainment by other arrangements. 
 
 The whole building stands on a paved platform ( kharasila ). The first group 
 of mouldings, from the ground to the top of the khara (A to Gf on Plate XLIX, 1), 
 forms the pit ha or plinth. 2 The lowest square member of this group (A) is called 
 the bhata (S. updnah ), and this member may be repeated twice or thrice, as in 
 the Sunak temple (Plate LXXXII, 3). The inverted cimarecta moulding (B, and 
 Plate LXXXY) is called jadarhba (S. padma ), and is usually decorated with broad 
 leaves having deeply indented centre lines. On this lies the kani (C), an astragal 
 with a sharp edge between two deep recesses ( antardnti , S. antarita). Above is 
 the grahapati or grasapati —a band of Kirttimukha. faces (E), with a thin chhdjali 
 moulding (D) along its lower edge. A narrow neck ( dlinga ) separates this from 
 another chhdjali , over which is the gajatliara (F)—a broad member carved with 
 a row of elephants. Another neck ( dlinga ) intervenes between this and the 
 uppermost member of the pitha , known as the khara (S. pattika ) carved with 
 small figures of men in varied attitudes. To raise the height of the base in 
 larger temples—another moulding—the asvathara or line of horses, is introduced 
 here ; the plinth also is repeated twice or thrice for the like purpose. 
 
 Over the pitha is the mandovara or wall reaching from above the basement 
 to the cornice inclusive (H to P). The lowest member is the kumbha , and the 
 
 1 Similarly at the Suryan&rayana temple, near Pattan-Somauatha (fig. 7), there were figures in niches 
 in the hhrama , on the outsides of the walls of the inner cells. The same was the case elsewhere. 
 
 2 Plinths are divided into three classes, according to the relation of projection to height. When the lowest 
 member projects half the height, it is called a latina-pitha; in the second class, this member projects one 
 third of the height ; and in the third, or savandhara pitha, the projection is one fourth the height.—H. C. 
 
MODHERA. 
 
 77 
 
 torus above it is termed kalasa (I) which is often carved with bands and beads. 
 Above this again is a broad recessed fascia (gala or kandhara) supporting the 
 kevala (K), decorated with representations of chaitya windows. Another cincture 
 intervenes between this and the mafic hi (L), which is similarly ornamented ; a very 
 thin astragal surmounts it, and then we come to the jahgha (M) or panelled face 
 of the wall, sculptured with figures of the gods. These are so arranged that the 
 most prominent panels hold the images of the divinity to which the temple is 
 dedicated, on each side of which the niches are reserved for female figures, 
 dancers and. musicians, while the more recessed or least prominent are filled by 
 rishis , or ascetics. Were there no windows in the shrine walls here, their places 
 would be occupied by the chief images j but in this instance the large niches on 
 each side of the three windows contain the standing figures of Surya, each with 
 his seven horses carved under his feet, and, perhaps his wives, beside him. 1 
 
 Figures of Surya or the Adityas occur everywhere on the architraves of the 
 door jambs, both of the hall and shrine, in six large niches round the walls of the 
 pradakshind and in other six on the inner walls of the mandapa,—making the twelve 
 Adityas ; and also twelve images on the exterior of the shrine walls. Usually he is 
 represented with only two arms 2 (Plate LVI, 5, 6), but as they projected forwards, 
 they have been mostly broken off. The other superhuman figures on the walls are 
 generally distinguished by four arms each. 
 
 To the north of the entrance, among the larger reliefs on the wall, is one 
 which the villagers anoint weekly, calling it Kala-Bhairava. It is a standing male 
 figure, that appears to have three faces and three arms—one left and two right; 
 there seems to be also three legs—two left (one behind the other) and one right. 
 Kala is one of the eight Bhairavas or monstrous forms of Siva, and is much 
 
 worshipped by the common people ; but Agni 3 —the fire god—is perhaps the only 
 
 one who is sometimes represented with three legs, and even with four right and 
 three left hands. But the figure here is so encrusted with oil and red paint that 
 it is doubtful what the real form of it is. In his upper right hand is a curved 
 
 dagger, and the other hands are broken off. Down to the right of this figure a 
 
 makara 4 seems to be represented. 
 
 1 His conjugal relations are not very clear : Sanjna (conscience) is stated to have been his spouse and 
 Chhayya (shadow) his eoncubine ; again Ushas (dawn) or the two Dawns are spoken of as his wives ; and 
 elsewhere, Savarna, Swati, and Mahavirya are called his wives. The Vishnu Purana says the Sun’s car is 
 presided over by seven divine being—Adityas, Rishis, Gandharvas, Apsarases Gramanis (Yakshas), Sarpas 
 (Nagas), and Rakshasas (Yatudh&nas),—one of each being placed in it every month. Thus the Aditya 
 Dhatri, the sage Pulastya, the Gandharva Tumburu, the nymph Kratusthald, the Yaksha Rathakrit, 
 the serpent Vasuki, and the Rakshasa Heti, always reside in the sun’s car in the month of Madha or 
 Chailra, as its seven guardians ; and so for the other months. Wilson’s Vishnu purana , vol. II, pp. 284-86, 
 291-93. 
 
 2 See Martin’s Eastn. India , vol. I, p. 86, pi. xii, 2 ; p. 99, pi. xvi, 3 ; Arch. Sur. Wn. India , pi. lxv, 
 1, 2 ; Cunningham, Arch. Sur. Rep. vol. Ill, pi. xxvii, 1 ; Rajeudralal Mitra’s Buddha Gaya , pi. 1 ; and 
 Fergusson, Archceology in India , p. 34. 
 
 3 Agni in Yedic times was said to have seven tongues of flame for devouring the offerings of butter. 
 Of these Kali was the black or terrific tongue. This application of the word seems to have led to the 
 conception of the dread goddess of wrath. 
 
 4 The Makara is one of the nine treasures of Kubera ; also the banner of Kama. Wilson’s Essays on 
 Sansk. Liter, vol. II, p. 380. ; conf. Griinwedel, Buddli. Art in India , Eng. ed. p. 57. 
 
78 ARCHAEOLOGICAL SURVEY: NORTHERN GUJARAT. 
 
 Round the corner from this figure is Siva standing with Nandi beside him. 
 Under the window on the north side of the manclapa are three smaller figures 
 in line ; that towards the east is a female holding a three-hooded snake in her 
 upper left hand—the other hands are destroyed. Beneath her appears to have 
 been a bullock, but its head is gone. The middle figure is also a female with 
 four arms—now broken off'; and she is canopied by a five-hooded snake. The 
 third is a male deva—the arms broken off* and his head also overshadowed by 
 a five-hooded snake. These three have been selected for pujd by the villagers, 
 and are smeared with red paint. 
 
 Under the window at the back are two w^a-hooded male figures (Plate 
 LVI, 8). And as the Sun’s car has a different Naga or Sarpa among its 
 occupants each month, we may suppose that Vasuki, Kachanira, &c. are intended 
 by these male Naga figures, for the twelve are male divinities, and the only female 
 attendants are the series of Apsarases—Kratustliala, Punjikastliala, Menaka, Saha- 
 janya, PramlocM, Anumlocha, Ghntachi, Visv&chi, Urvasi, Phrvachitti, Tilottama, 
 and Rambha. 
 
 Returning to the face of the walls: above the figures is the chhajali or little 
 cornice, surmounted by a triangular pediment called ndgam , above which is the 
 dhodia (N) ; and over it again the projecting drip or mcilakval (O), similar in 
 form to the kevdla. This is surmounted by the uppermost member of the 
 mandovara— the chief cornice or clihciju (P). Above this rose the principal sikhara 
 or spire with the subsidiary ones against it. These were probably built with a brick 
 core and a stone facing. Only a few stones of the roof remain : one or two 
 amalasaras and some fragments of the pyramidal roofing of the main hall and of 
 the shrine. 
 
 But perhaps the most elegant and ornamental feature of this temple is the 
 beautiful and richly decorated sabhd-mandapa or chcwadi which stands in front of 
 the temple proper, and separated from it by a narrow passage. 
 
 The pit ha or basement of this is formed of the same mouldings as that of 
 the temple, but its height is slightly less and the proportions differ. Here the 
 jddamba (or padma) is much more elaborately carved with fretted leaf ornament 
 and scroll decoration ; and the members above this are quite different from those 
 of the main building. The upper band is the rajasena (Q), which is filled with 
 small figures in compartments. Over this is the vedi (R), corresponding to the 
 janghd on the mandovara, of the manclapa, carved with representations of gods,, 
 goddesses and dikpdlas , placed in projecting niches. Above this the cornice 
 mouldings are termed dsinot (S) and support the kakshasana (T) which slopes 
 outwards and, on the inner side, forms a back to the high bench or seat ( dsana) 
 running round the interior ( kaksha ) of the hall : on the outer side the compart¬ 
 ments of this rail are carved with erotic groups. On the high bench formed by 
 the vedika , stand the outer line of columns that support the roof. Inside the hall 
 the pillars all rise from the floor. 
 
 The columns support the lintels ( pdta ) upon which the roof rests. It will 
 be observed that above the lintels (Plates XLIX, L) there is a double cornice 
 
MODHERA. 
 
 79 
 
 or chhdju. The roof rose as a stepped pyramid, decorated by countless little 
 finials, whilst above each entrance was probably a group of sculpture. 
 
 1'he octagonal central area of the roof inside is considerably raised by stilting 
 the supporting columns (Plate L). Above the capital a short shaft is added, 
 crowned by a sur-capital to support the lintels; and this arrangement gives the 
 opportunity to introduce ornamental toranas or decorative cuspid arches, resting on 
 the lower brackets of the columns and touching the undersides of the lintels. 
 I he toranas are beautiful additions, and their introduction between the pillars 
 contributes to the charm of the whole; but hardly one of them is now complete, 
 and much of their beauty is lost by the destruction of the little scrolls that 
 filled the spaces between the cusps and of the hanging tips of the cusps. The 
 faces of the architraves are very richly carved; and over them rise the concentric 
 rings of the decorated mouldings of the dome. Unfortunately nearly the whole of 
 the dome has fallen in. 
 
 The columns are tall and graceful (Plates LIII-LV), and their mouldings, 
 which are numerous and richly carved, are governed in their proportions by 
 those on the exterior walls—the principal figure-band corresponding to the vedi. 
 The floor-level is that of the top of the pttha , and the mouldings between the 
 floor and the larger figures on the shafts correspond to the rdjasena , whilst the 
 next zone, of smaller figures over a prettily carved torus, agrees to the 
 kakshdsana. 
 
 The capitals are simple, composed of three tiers of flat members or annulets 
 —two with wedge-shaped edges, and the uppermost with a “drop” projection. 
 On this rests the brackets which are, as a rule, of one block. The side brackets 
 of the eight central shafts are shaped as makara heads and from them spring 
 the toranas; but the others represent fat dwarfs supporting the beams. These 
 figures are styled kichaka —said to be after the Kichaka, 1 crushed to death by 
 Bhimasena and rolled into a ball. 
 
 In front of the east entrance to the Sabha mandapa, and at the head of the 
 flight of steps leading down to the Sfirya-kunda, stand two columns—all that 
 now remain of a fine torana or kirttistambha arch, similar in style to those at 
 Vadnagar, Siddhapur, and Kapadvanj. The entablature, pediment, and torana or 
 garland now lie in a heap of fragments on the steps below. Each of these pillars, 
 standing free as it does from the hall, has its own basement with mouldings 
 complete. 
 
 The Surya-kunda, now known as the Rama-kunda, is under the east face 
 of the Sabha-mandapa, from which a broad stair leads down to the water’s edge. 
 The tank is rectangular and measures 176 feet from north to south, by 120 feet 
 from east to west. 
 
 This tank or kunda, though much damaged, has been a very complete one 
 of its class. The upper and outermost margin is surrounded by a low wall on 
 the ground level. A small rectangular recessed bay projects outwards from the 
 middle of each of the sides, and in the middle of three of these, on the first 
 
 1 But the name is also that of a Rakshasa and of a Daitya. 
 
80 
 
 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 terrace below the ground-level, small detached shrines stand, each facing the 
 tank. These are at A, B, and C, on the plan, Plate XLVIII. From the fourth 
 platform, D, on the west side, the stair leads up from the kunda to the 
 temple; and this is the only proper approach to the tank. Slightly in advance 
 of the east and west shrines A and C, and on each side of them, are two 
 smaller ones facing one another ; and again at the four corners of the kunda 
 are other small detached shrines, the two on the west side, F, G, facing each 
 other, as also the two E, H, on the east corners. 
 
 The sides of the tank descend to the water in terraces, of which the drop 
 
 from one to another is somewhat considerable, and steps running parallel to 
 
 them would give no resting-places ; hence, from small landings above, a few 
 
 cross steps at right angles to the sides descend at both ends to the next terrace 
 below. Access is thus secured from terrace to terrace by these numerous little 
 stairs. And attached to the front of the terrace wall, between each set of 
 
 steps and on the front of the terrace, is a niche containing an image. On 
 
 the small landings at the top of each of these flights of steps is a very low 
 semicircular step ( ardhachandra ). 1 
 
 On the side of the tank nearest the temple are the remains of a broad 
 terrace which, at one time, probably ran round the temple, but excepting the 
 indications of it on this side, it has quite disappeared. 
 
 The majority of the images now in the small temples at the tank are 
 
 Vaishnava,—that in the shrine on the east side and facing the temple is of 
 
 Vishnu reposing on Sesha (Plate LVI, 3j. Another sculpture (fig. 1) represents 
 the well-known Trivikrama legend, which is connected with the solar myths.. 
 Fig. 7 represents a sculpture locally known as Si tala,—the dreaded goddess of 
 small-pox—who is described in popular mythology as naked, seated on a donkey r 
 wearing a broken winnowing fan on her head, with a water jar ( kalasa) in the 
 
 left hand and a besom in the right. 2 This figure hardly corresponds in its 
 
 details with such a description ; but Sitala is one of seven sister goddesses of 
 disease, 3 and the popular mythology varies with age and locality. 
 
 Si tala is the same as Mariamman of the Tamils, also called Mattangi 
 
 and Vadugantai, who is four-handed and one of the Gramadevatas. She is 
 worshipped in Gujarat on the 7th of Sravana sudi ; elsewhere Sitala-puja is 
 celebrated on the 8th day of Phalgun sudi. She is worshipped by women only. 
 
 On Plate LVIII, fig. 1, is represented a loose sculpture of a goddess on a slab 
 measuring 3 feet by 5 feet 3 inches in height. Fler four arms are broken off ; she 
 is seated on a lotus with two lions below, and is probably a form of Lakshmi. 
 
 The masonry of the tank, like that of the temple is without mortar,, 
 
 consisting entirely of blocks of stone fitted together in the way of all the 
 
 older Hindu temples. 
 
 ] Or perhaps padmaiila. — Tawney’s Prabandha-chintamani. p. 57, n. 3 ; and conf. ante, p. 27, note 4. 
 
 2 Pas Mala, vol. II, p. 327 ; Wilkins’s Hindu Mythology , p. 394 ; conf, H. H. Wilson’s Works, vol. 11, 
 pp. 21, 192 f. 
 
 3 Sherring’s Benares, p. 65 : The seven are said to be Sitala, Masani, Vasanti, Makamai, Polamd6, 
 Larnkariya and Agvani.—Ibbetson, Panjab Ethnography, p. 114. European works on Hindu mythology are' 
 very defective in information respecting the popular objects of Hindu worship. 
 
MODHERA. 
 
 81 
 
 The water in the kunda is brackish and unfit for use, but Hindu visitors 
 coming to the temple affect to receive virtue from bathing in it. Legend ascribes 
 the formation of it to the pawing of Sftrya’s horses. 
 
 The position of the temple on a mound facing due east is such that the 
 rising sun at the equinoxes would shine straight through the Sabha Mandapa 
 doors into the shrine. 
 
 The age of the temple may be inferred from its style to belong to about 
 the eleventh century or the reign of Bhimadeva I (A.D. 1022-1063). 1 And 
 comparing it with the style of the Jaina temple of Rishabhadeva at Mount 
 Abft, erected by \ imala Sa in 1032, 2 it appears evident that the two shrines 
 must belong to very nearly the same date. Now Mr. Cousens found on one of 
 the blocks forming the back wall in the shrine, a date inscribed, but upside 
 down, and reading “ Vikrama Samvat 1083” that is, A.D. 1026-27. 3 The style of 
 
 the alphabet, as shown in the accom¬ 
 panying facsimile, may be regarded as 
 supporting this date, and affording im¬ 
 portant evidence that the temple was 
 begun within two years after Mahmud 
 8. Date in the Siirine of ModherA Temple. of Ghazni s savage raid upon Gujarat 
 
 and the temple of Somanatha. It is 
 thus contemporary with Vimala Sa’s temple at Abu and the Rani Wav at Pattana. 
 Mr. Ivinloch Forbes 4 has remarked that of the funeral temple of Ranikadevi—the 
 queen of Rav Kliangar at Wadhwan—built by Siddharaja, the spire alone remains, 
 “ which is much ornamented and nearly resembles in its style ” this temple at 
 Modhera: it is quite probable, indeed, that the latter was the model for the 
 cenotaph. 
 
 1 It has been suggested that this might be either the Ivarnesvara or Karnameru prasada, erected by 
 Karna, c. 1070 A.D. Prabandha-chintamani , p. 80; Baroda Gazetteer , p. 609,—but Karnameru was in 
 Pattana. 
 
 2 Fergusson, Piet. III. Arch, of Hindostart, pi. ix.; Lid. and Eastn. Archil, p. 236 ; or Burgess, Scenery 
 and Arch, in Gujarat and Rajputana , pi. viii, pp. 13-15. 
 
 3 We have a copperplate grant of Bhimadeva, dated “ Vikrama Samvat 1086” ; Ind. Ant. vol. VI, p. 193 ; 
 B haunagar Inscripts, p. 194; conf. Ind. Ant. vol. XIX, p. 253. 
 
 4 Ras Mala , vol. I, pp. 169, 170. 
 
 L 
 
82 
 
 ARCHAEOLOGICAL SURVEY: NORTHERN GUJARAT. 
 
 CHAPTER VIIL 
 
 YADNAGAR. 
 
 Plates LYII-LXIY. 
 
 Y AP N AGAR A or Badanagara is a very old town, lying 19 miles in a direct line 
 south-east by east from Siddhapura, and 8 miles north-east of Yisalnagar 
 or Yisnagar, in latitude 23° 47' N. and longitude 72° 42' E. Yaclnagara (Sansk. 
 Yriddhanagara) is in the Kharalu division of the Kadi district, and is the original 
 home of the Naigara Brahmans, whose influence with the princes of Gujarat is 
 matter of history. In early times the place was known as A nan da pur a. 1 
 
 Dalpatrama Daya states, on the authority of the Ndgara Pravaradhyaya , that 
 many Nagara Brahmans of different gotras inhabited Anandapura in Sarhvat 283. 2 
 
 Under the name of Anandapura we meet with it in Hiuen Thsang’s Memoirs, 
 as giving name to a state or province “ having a circuit,” he says, “ of 2,000 li (about 
 330 miles) and the capital a circumference of about 20 li (3J miles). The population 
 is numerous and the people well to do. There is no chief (or native) ruler, but 
 the country is a dependency of Malava, which it resembles in its productions, climate, 
 literature, and laws. There are some ten sangharamas (convents) counting somewhat 
 under a thousand devotees, who study the teaching of the Sammatiya school, belonging 
 to the lesser vehicle (Hmaydna). There are many dozens of Deva temples, and 
 sectaries of various sorts frequent them.” 3 
 
 The introduction to the Kalpa Sutra of Bhadrabahu mentions Anandapura as one 
 of the early centres of Jaina learning, and where that work was composed in the 
 year 980 of their era (A.D. 454 ?) and publicly read before the king Dhruvasena 
 to console him on the death of his son Senagaja. 4 Mention is also made in the 
 grants of the Yalabhi kings of endowments given to Chaturvedi Brahmans of “famous 
 Anandapura ” or Anartapura, 5 and as these grants relate to places in the Kheda 
 district, south of Ahmadabad, it has been supposed that they refer to the modern 
 Ananda. This district between the Main and Sabharmati certainly belonged to the 
 
 1 There is also a town called Anandapura in the Deva-panchala district of Katliiawad (lat. 22° 13' N., 
 long. 70° 15' E.), but it was founded by Ananda Chudasama in V. Sam. 1124. Ind. Ant. vol. VII, p. 8. 
 Anaud in the Kheda district may possibly have been called Anandapura also. Fleet, Corp. Inscr. Indic> 
 
 vol. Ill, p. 173. 
 
 2 Jnati-nibandha , pp. 48 f. The use of the Gupta Sariivat era (epoch 319 A.D.) was so common in 
 Gujarat that this may refer to A.D. 602. Conf. Bcirodci Gaz. p. 624 ; Ind. Ant. vol. XXX, p. 249 ; Rds 
 Mala , vol. II. p. 233. For some account of the Nagara Brahmans see Bom. Gaz. vol. IX, pt. i, 
 pp. 13, 73 ; J. Wilson, Indian Caste , vol. II, pp. 96-99. 
 
 3 Beal, Si-yu-ki, vol. II, p. 268, or Stan. Julien, Mem. sur les Cont. Occid. tom. II, p. 164 ; Ar. 
 Sur. IF. Ind. vol. II, p. 83. 
 
 4 Stevenson’s Kalpa Sutra, pp. 2, 15 ; Jacobi, Jaina Sutras , pt. i ( S.B.E. vol. XXII), p. 270, and 
 introd. p. xxxvii. The date of the Kalpa- Sutra is not supported ; Dhruvasena I ruled cir. 526-540 A.D. 
 and Dhruvasena II, 629-641 A.D. 
 
 5 Ind. Ant. vol. VII, pp. 71, 73, 76, 80, 81 ; Fleet, Corp. Inscr. Indie, vol. Ill, pp. 180, 190. 
 
VADNAGAR. 
 
 83 
 
 Valabhi kingdom in the seventh century, and at least till well into the eighth ; but 
 if we admit this second Anandapura, not a hundred miles south of the first, we 
 cannot distinguish the references. If the Valabhi kingdom, however, at that time 
 extended into northern Gujarat, then 11 the victorious camp at the famous town of 
 Anandapura” from which Siladitya VII, in A.D. 766, issued his grant of a village 
 in the Khetaka district, must have been this same Vaclnagara. 
 
 “ This famous old town now presents but a poor appearance though in some 
 ways it is picturesque. To the north-east is the large Sarmishta tank, of a circular 
 shape, with an island on the middle of it, on which at midday large numbers of 
 alligators are seen basking in the sun. The water is flanked with stone walls and 
 steps, trees fringe it, and here and there a small temple has been erected. At the 
 west end stands the town on a rising ground ; the houses are perched above the 
 lofty walls ; steep stone stairs, one numbering 360 steps, lead to the water ; and 
 at one spot the tombs are shown of the Pathan lover of a Brahman girl whom he 
 sought to bear away, and of the horse who died in leaping down from the wall.” 1 
 
 On a stone slab in the Arjuna-B&ri, on the north-west side of the Sam el a lake, 
 is an inscription in 46 lines on a slab 32 inches in breadth by 35J in height, 
 commemorating the building of the walls of the town by Kumarapala Solanki, 
 in Sam. 1208 (Sept. 1152 A.D.). 2 It was composed by Sripala, the court poet, and 
 traces in grandiloquent terms the history of the Solanki dynasty ; then it proceeds 
 —“ This earth, that is blessed in being enjoyed by that king (Kumarapala), bears 
 a sacred settlement of Brahmans, rich in men of noble caste, called Nagara . . . 
 Hence the gods gave to this {town) its second name Anandapura . . . There the 
 Brahmans, descended from the Nagara race, protect the king and the realm and 
 guard them by sacrifices that ward off evil and cause prosperity. Nevertheless, lest 
 this Brahman town, though thus given up to difficult austerities, should suffer harm, 
 the king, full of devotion, ordered a rampart to be built for its protection. . . . The 
 crest-jewel of the Chaulukyas adorned this whole town with a rampart, desiring to 
 benefit the Brahmans,” See. 
 
 Abul Fazl in the Ain-i-Akbaii {circa 1590 A.D.), describes Barnagar or 
 Vadanagar 3 as “a large and ancient city and containing 3,000 pagodas, near each 
 of which is a tank ; it is chiefly inhabited by Brahmans.” Even including the 
 smallest shrines this estimate must have been far in excess of the fact ; but it 
 indicates clearly enough that the city abounded in temples even in the sixteenth 
 century, though during the Musalman rule of the preceding three hundred years, 
 we can hardly suppose that they had not often suffered. Still we find even now 
 temples to Somanath Mahadeva, to Mahakalesvara, Jalesvara Ajapala, Dhanesvara 
 Mahadeva, to Ambaji Mata, and to Ashapuri Mata, none of them perhaps very 
 ancient; besides, there are two Jaina temples, and a more recent one of Svami 
 Narayana, with others too insignificant for enumeration. 
 
 Durino' the reign of Muzaffar Shah II, or about 1520, when Sangram Singh 
 of Chitor was insulted by Mubariz-al-Mulk, he attacked and defeated him, ravaging 
 
 1 Bomb. Gaz. vol. VII, p. 624. 
 
 2 This has been translated in Epig. Indica , vol. I, pp. 293-305. 
 
 8 Jarret’s Ain-i-Akbari , vol. II, p. 242. 
 
 L 2 
 
84 
 
 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 the province, but he spared the Brahmans of Vadnagar, whilst, finding the 
 neighbouring town of Visalnagar defended against him, he took it by assault, 
 slaying the Muhammadan governor. 1 
 
 The chief temple is to the west of the town, picturesquely placed below 
 the walls, with a high and massive sikhara. It is dedicated to Hatakesvara 
 Mahadeva—the special divinity of the Nagara Brahmans. Of considerable size, 
 it is profusely ornamented with carving, and the figures are noticeably quaint and 
 suggestive. The Jainas have two temples conspicuously placed, in the older of 
 which is a large stone figure of an elephant. 2 
 
 Of the older remains of Vadanagar, the chief are two magnificent kirttistambhas 
 or triumphal arches, that must once have been connected with a great temple of 
 
 which not a vestige now remains. They stand outside the walls to the north of 
 
 the town, and are identical in size and design—the more easterly of the two 
 being in much better preservation than the other, which stands parallel to it but 
 to the north-west. It seems probable that the first stood before the main or east 
 entrance to a temple and the other to the north of that entrance—much as that 
 still left does at the Rudramahalaya of Siddhapura (Plate XXXVIII). Both 
 of them face the east, and houses now occupy the intermediate space between 
 the arches. 
 
 They are built of red and yellow sandstone without mortar or other cementing 
 
 material, and to give stability to such structures, the bases of the pillars are 
 
 relatively of considerable dimensions: in fact, the base of each pillar occupies a 
 square of 7 feet 4 inches—excepting the rebates at the corners ; in other words, 
 the areas covered by the bases are each exactly 53 square feet. Their construction 
 is purely trabeate, the two pillars supporting a deep architrave and pediment 
 (Plates LVII and LIX). The torana or arch is not constructive but decorative, 
 springing from the bracket capitals of the pillars, which form its support, 
 and touching the soffit of the lintel. From the western stambha the torana is 
 now gone. 
 
 Here again the mouldings of the pillars follow those of the mandovara of the 
 walls of a temple : first a complete pitha or base with three bhatas or plinths, the 
 upper carved with a lozenge ornament—wdiicli on comparison with the pitha of 
 the Modhera temple (Plate XLIX) it will be seen that they are identical. Secondly, 
 over this, the Jaimbha or sur-base has groups of figures added on the faces as 
 in the Sunak, Buhavi, and Motab temples (Plates LXXXI, LXXXIII, XCIII and 
 Cl). The large figures, in panels, above this correspond to the jahghd ; and 
 beyond this the mouldings agree very closely with those of the pillars at Modhera. 
 The double capitals are an elegant feature and, with the lower brackets, form 
 needful supports to those figures which the workmen were so fond of introducing 
 both on the necks of pillars and in the roofing of domes. The sur-capitals with 
 their stilted shafts are close copies of the lower cap and neck of the pillar; 
 and this portion of the column may be compared with the mouldings above the 
 jahghd on the walls of the temples at Ruhavi, Gorad, Motab, and the small 
 
 1 Ras Mala , vol. I, p. 384. 
 
 a Bomb. Gaz. vol. VII, p. 625. 
 
VADNAGAR. 
 
 85 
 
 temple at Delm&l (Plates XCIII, Cl, CII, and LXY1II). In the last will be 
 seen the groups of figures above the cornice, corresponding to those over tho 
 lintel of the kirttimukha. The square blocks carved with figures, vertically above 
 the pillars, again are the analogues of similar ones over the corners of temple 
 cornices, where they are known as kutas. These may be noted in the Gorad 
 and Ruhavi temples (Plates XCIII and CII). The only addition on the pediment 
 is the cusped torana over-arching the central sculpture and issuing from makara 
 heads. 
 
 Most of the bracket figures have been destroyed and the little circles of 
 perforated work that filled the hollows between the cusps of the torana with the 
 small guttse at the points, have nearly all disappeared. 
 
 There is another arch like this at Kapadvanj, standing on the bank of a tank 
 in the town, but it is not so lofty, being scarcely 23 feet high, whilst this one 
 is 35^ feet, nor is it so fine a piece of work, and is apparently later in style. 
 
 In a small and partly ruined temple in the town, though otherwise of no 
 particular interest, are two well-carved roof panels. One of them (Plate LYIII, 2) 
 is on a slab 2 ft. 7 in. square, carved—apparently—with kirttimukha faces and 
 flowing arabesque work in the corners,— three of which are destroyed, and with 
 a circular panel covering the breadth of the stone, having a border of round 
 blossoms. Inside this border are sixteen male figures, arranged like the spokes of 
 a wheel, each with a sword in his right hand, held horizontally behind his head, 
 whilst with his left hand he grasps the wrist of his next neighbour. Their feet 
 are towards the centre of the circle, and the legs interlaced in an unsymmetrical 
 way, but owing to the contraction of the space, the whole number could not be 
 introduced, though the arrangement prevents this being noticeable until we attempt 
 to count them. 
 
 The other panel, represented on Plate LX, is on a rectangular slab measuring 
 3 ft. 6-^ in. by 2 ft. 7J in., and is of exceedingly chaste design. Two cross ribs 
 each way enclose a central raised area 12 \ inches by 20J inches, and leave narrow 
 sunk strips at the sides and small 2J-inch squares at the corners. In the 
 centre panel is cut a lozenge-shaped compartment filled with rich arabesque— 
 spreading out from a central oval boss. In the corners outside the lozenge-border 
 are four different figures with floral appendages: in two opposite corners they 
 are perhaps Gandharvas, in a third the kirttimukha , and in the fourth or opposite 
 corner a peacock. The ribs and marginal panels are carved with various florid 
 arabesques and the crossings of the ribs with rosettes. The whole is deeply 
 chiselled and effective. Both these slabs are of the ordinary close-grained and 
 durable sandstone so universally used in Gujarat in the building of temples. 
 
 Outside the east gate of the town, and with an old tank close by, is a 
 small enclosure in which are the ruins of what — if we may judge from the 
 fragments lying about-.—was once a small but very ornate shrine. Round it are 
 five cells (Plate LXI, 1)—four behind and one to the right of the entrance. 
 The half-plan and elevation of the left side of one of those behind is given on 
 Plate LXII. From the style of what remains of the sikhara , and from the pillar 
 at the entrance of it, we may suppose that it belongs to about the early half 
 of the thirteenth century. 
 
86 
 
 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 Built into the wall surrounding the courtyard are two curious gargoyles 
 (Plate LXI, figs. 2, 3). One is the figure of a very obese dwarf with his mouth 
 wide open, who holds one hand on his forehead and the other on his stomach, 
 as if in the qualms of sickness. The other represents a man canting over a 
 water-vessel which he holds between his knees. 
 
 The entrance of the right-hand or north cell of the four is given in detail 
 on Plate LXIII, together with one of the pillars of the porch. The figures of 
 Varaha, Narasimha, &c. on the jambs might seem to indicate that this temple 
 had belonged to the Vaishnavas. On the lintel are represented the nine grahd 
 or planet devatas / and above them a frieze carved with kirttimukhas; but on the 
 centre of the lower fascia of the architrave is a figure of Ganapati — the usual 
 representative of Saiva worship. At each end of the front step is a low square 
 pedestal, on which apparently, there was a tiger’s face. 
 
 Built into the sides of the small tank, at a short distance from these remains, 
 are several old sculptures (Plate LXIV, 1). One of these is a slab 30 inches 
 broad by 29 high, containing two compartments filled with dancing musicians, 
 male and female, the middle figure in each being probably a goddess. 
 
 Another carving (fig. 2) about 2 feet square, represents an elephant at full 
 trot, ridden by a deva (or a raja) with numerous attendants, male and female, in 
 the air. The elephant seems to be seizing a small figure on horseback, who is 
 brandishing a sword. Parts of the sculpture, however, are chipped off, and the 
 allusion is not clear. 
 
 A third sculpture, nearly 4 feet long by 18 inches high, represents Kama- 
 dhenu, Kamaduh, or Surabhi—the cow r which grants desires belonging to the sage 
 Vasishtha, and here attended by eight ascetics. The Rishis are usually spoken 
 of as only seven, though the Vdyu Parana gives eight names — Marichi, Atri, 
 Angiras, Putaha, Kratu, Pulastya, Vasishtha and Blmgu; and the Vishnu Pur ana 
 adds Daksha and calls them the nine Brahmarshis. 
 
 1 Conf. the door of a shrine at Anjar in Kachli,— Arch. Sur. Westn. Lid. vol. II, pi. ixi, at p. 210. 
 
DELMAL, &c. 
 
 87 
 
 CHAPTER IX. 
 
 DELMAL, KAMBOLSOLANKI, VAGHEL, &c. 
 
 Plates VIII, and LXY to LXXI. 
 
 rriHE village of Delmal or Dilmal lies about 16 miles S.S.W. from Patan and 
 10 miles W.N.W. from Modhera. If we may judge from the number of 
 small slirines, now more or less ruined, lying in its vicinity and extending for some 
 distance to the south and south-east of the village, it must at one time have been 
 a place of considerably more importance than at present it can claim to be. Upon 
 slight mounds some distance apart are five temples, partly ruined, and there are 
 other knolls that bear indications of having been the sites of as many more. 
 
 Within the village, enclosed in a rectangular court measuring 92 feet by 
 58 feet, and surrounded by a high wall, is the principal temple—that of the goddess 
 Limboji Mata, the presiding deity of the place (Plates LXY to LXIX). 
 
 Limboji is one of the Saktis or Matas—the mother goddesses—so largely 
 worshipped in Gujarat: thus we have A mb a, Ambaji or Amba-Bhavani, whose 
 great shrine is in the Arasur hills ; Adga or Hajari-mat a the goddess of the 
 Jhala tribe, whose shrine is at Halwad; Ashapura-mata or Ashapurna—the 
 wish-fulfiller of the Lad Vaniyas and Jadeja Rajputs, whose temple is at Mahar 
 in Kachh ; A sir-mat a, worshipped by the Sonis ; Bahucharaji or Becharaji- 
 mata, whose shrine is on the border of the Ahmadabad district, 11 miles S.S.E. 
 from Delmal ; Bhut-mata, whose temple is at Arnej near Kot; Bhiladi-mata 
 of the Shenvas, who is represented by a cocoanut ; ChamuncU, worshipped by 
 the Chavadas and Vaghelas ; Devli-mata of the Gamtas ; Hinglaj-mata of 
 the Yegtls, Bliavsars, Darjis, Khatris, &c., whose shrine is in Sindh; Kalika- 
 mat&, Kadi, or Chandi of the Kans&ra caste; Khodifid-mata of the Gohils, 
 whose temple is at Rajapura near Silior ; Mandavri of the Parmars, with a temple 
 at Muli; Meri-mata of the Mangs ; Randel of the Lohanas ; Revali-mata of 
 the shrine at Vadali, 12 miles north of Idar; Samudri of the Kapols with her 
 shrine at Sundri in Dhrangadra; Sitala-mata, the small-pox goddess; Yaghesvari, 
 the patron goddess of the Srimali Yaniyas and Sonis; Yindhyavasini of the 
 Jethvas, whose shrine is at Xagamata near Navanagar; and others too numerous 
 to mention. 
 
 This Delmal temple of Limboji-mat a is of comparatively modern date, but 
 occupies the place of a much older shrine, a portion of the materials of which 
 has been built into the later one. The surrounding smaller shrines, which were 
 appendages to an older central temple, still remain in good preservation and, by 
 their careful finish and abundant detail, show that they were constructed at a 
 period when Hindu architecture was in the zenith of its excellence. 
 
 The image of Limboji-mata was originally enshrined in an old temple, 
 which is now in ruins on the bank of a tank to the east of the village, and will 
 be noticed below. The present temple (Plate LXY) has been built on precisely the 
 
88 
 
 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 same lines as the old one, but in larger dimensions,—the figures on the walls of 
 the latter being literally copied upon the former—but are of inferior workmanship. 
 Like the old shrine, the new one faces north, which is said to be the direction 
 that temples should look which are dedicated to Vishnu, the goddesses, and some 
 minor devatas. 
 
 The nirnb or limb do tree (Melia azadirachta) is regarded as the home of Vishnu 
 in the form of Jagannatha, and is worshipped in cases of small-pox. 1 And the 
 image in this temple is called Ni mb doji, Limb ad a or Limboji-Mata, because, 
 it is said, it was originally discovered under a nimb tree. She is represented 
 with four arms, and her head surmounted by a snake hood: in her upper right 
 hand she holds a trisula , and the lower is open with the palm turned outwards 
 and the fingers pointing upwards, or in the varada mudra; in her upper left hand 
 she holds a bell ( ghanta ) and in the lower a pot ( kalasa ). And at her right 
 and left sides are a tiger and a lion ; thus, apparently, representing a form of 
 Dure’a, rather than a Vaislinava goddess. Round the vedi are some indecent 
 figures. 
 
 Nearly the whole of the main temple has apparently been rebuilt and white¬ 
 washed. The sculptured figures on its walls are rather coarsely carved, somewhat 
 in the style of the seventeenth and eighteenth centuries. Some parts of the 
 mandapa are rebuilt with the material and sculpture from the original temple. 
 The interior is plain, the roof domical with figure-brackets, and the floor paved 
 with irregular slabs of mottled marble. The pit ha or basement of the temple has 
 no narathara nor gajathara bands of moulding. 
 
 On Plate LXVII are given some further details of this temple : fig. 1 
 represents a pillar on the screen-wall round the Mandapa; fig. 2 shows the 
 mouldings on the plinth or basement of the temple ; and figs. 3-5, the doorway 
 into the shrine, with Ganesa on the lintel, designating the shrine as a Saiva one. 
 The dwarapalas and other figures on the jambs and frieze of the door—all belong 
 to the mythology of this sect—and more especially to the Sakta form as followed 
 by the Dakshinacharis who belong to the Saivas. 
 
 Inside the courtyard, round the central temple, are smaller shrines and other 
 buildings (Plate LXV1). Behind the temple, in the south-east and south-west 
 corners, are two neat little shrines, both alike save in the figure sculpture. Plates 
 LXVIII and LXX represent that in the south-west which is now dedicated to 
 Lakshmi-Narayana, whose image, dated in Sam. 1532, occupies the shrine, 2 
 whilst on the east wall of the same is a figure of Vishnu upon Garuda (Plate 
 LXVII). The corresponding temple in the south-east corner was dedicated to 
 Surya. Both are genuine examples of good old work and are exceedingly neat 
 and complete little structures—chaste in design and ornament. The gajathara and 
 narathara bands of sculpture have been left out of the base to reduce its height 
 and suit the small size of the shrine. The sikhara is complete in both cases. 
 
 A somewhat curious sculpture occurs on the west face of the south-east 
 shrine (Plate LXIX and LXXI, 7): in one figure the four divinities Vishnu, 
 Siva, and Brahma—or the Trimurti—with Sury a, appear blended ; or shall we 
 
 1 Bomb. Gaz. vol. IX, pt. i, p. 385. 
 
 2 See the inscription No. 7, Epig. hidica, vol. II, p. 27. 
 
PLATE VIII. 
 
DELMAL, &c. 
 
 89 
 
 rather say it represents a Vmslmava Trimurti, with Surya-Nargyana as the 
 centra figure, seated on his vahana- Garuda ? The figure had eight arms, of which 
 Severn are now broken off, and three faces. The boots, viyahgci or belt, and the 
 two lotuses represent Surya; Narfiyana’s hands are now broken off; but 
 (■aruda is his vehicle ; the trisula or trident and triple-hooded cobra belong to 
 Siva; and the left hand holding the kamandalu or drinking vessel, and right hand 
 open, belong to lirahmd as does the vehicle—the Hansa or swan, just below 
 the sculpture ; whether the other animal is intended for the seven-headed horse of 
 Surya or the Nandi of Siva is hard to say. The face of Brahmfi is that on the 
 spectators left hand, the central one is of Surya (as often represented) with a 
 flat-topped mukuta, and the third face, over the snake, is Rudra or Siva’s. 1 Our 
 usual text-books on Hindu mythology say nothing about such an image—but they 
 are lamentably defective. 
 
 In the shrine of this small temple are two images that are probably not 
 original: one of them is of Surya about 2 feet high, and the other a female 
 figure. Ganesa the usual symbol of a Saiva temple—presides on the centre of 
 the door architraves of both these little shrines. 
 
 Besides these, there are two structures in the north-east and north-west 
 corners of the court, each containing three cellas ; also two very small isolated 
 shrines on the west of the main temple 2 ; and a small cell against the east wall, 
 dedicated to Pars van at ha. 
 
 In one of the three shrines in the north-west corner is a carefully carved 
 figure of Brahma represented on Plate LXXI, 6. He is bearded, with very large 
 ear-rings, three faces are seen; he has four hands—the two left holding the 
 Vedas and kamandalu; the lower right probably held the rosary of rudrdksha 
 beads, and the upper holds a wooden libation spoon (sj'iich). At his left foot 
 stands his vehicle the Hansa (Tamil, Arniam ), from which he is called Hansa- 
 vahana or Annavurti; and two RTsliis with their wives (or are they divinities ?) 
 attend him. He wears the yajnasutra or yajnopavita —the sacred cord of the 
 Brahmans, and a richly jewelled head-dress, necklace, belt, anklets, &c. 
 
 Under the figure of the Jaina Tirthakara—Parsvanatha, in the cell on the 
 east of the court, is a short inscription recording its dedication in Saihvat 1285 3 4 
 (A.D. 1228-29), but as this shrine differs in style from the others and runs into 
 the wall of the enclosure, it is not unlikely that it was there before the 
 others were built, and was afterwards enclosed when the wall was erected. 
 
 Before the principal temple is a chhatri or pavilion on four pillars, and in 
 front of this ao-ain, abutting on the court wall, is a kirttistambhd i under which 
 is the entrance. On the west of the temple stand two pillars supporting a plain 
 
 1 The Vayn Purcina makes the Trimurti consist of Brahma, Agni, and Vishnu. On the Saiva Trimurti, 
 see Rock Temples of Eleplianta (Bombay, 1871), § 21, and note 31. 
 
 2 In one of these, on the seat of the image, is a short inscription in three lines, dated Sam. 1532, dedicating 
 
 an image of Vishnu. Epig. Indica , vol. II, p. 26, No. 6. 
 
 3 The hundreds figure of this epigraph is almost obliterated, and is read with doubt. Epig. Ind. vol. II, 
 p. 26, No. 4. 
 
 4 On one of the pillars of this is an inscription in twelve lines, but so abraded that no connected statement 
 can be made out ; perhaps it was dated in Sam. 1512. Epig. Ind. vol. II, p. 26, No. 5. 
 
 M 
 
90 
 
 ARCHAEOLOGICAL SURVEY: NORTHERN GUJARAT. 
 
 lintel, possibly for the swinging of the goddess on certain festival occasions 
 (Plate LXV). 
 
 The original shrine of Limboji-mata—already mentioned as a ruin outside the 
 village, to the south-east (see Plate VIII)—Is now said to be devoted to Parvadevi. 
 It is of exactly the same plan as the larger temple in the village—which is a copy 
 of it—even to the sculpture, but the work on this older shrine is vastly superior 
 to that on the later one. The carving is deep and crisp, the cornice projects more 
 and is much more elegant; the pillars are well conceived and executed in the style 
 of those at Modhera, Kasara, and Sunak ; and the upper ledge of the screen wall 
 (or kakshdsana) is deeper and better proportioned than that of the newer temple. 
 
 In front of the temple are portions of two pillars that once supported a 
 Kirttistambha such as stands before Limboji’s temple in the village. All the 
 figures on the vedi are Devis, and on the middle of the east wall of the shrine— 
 the only one standing—is a figure of Mahishasura-mardini—the slayer of the 
 buffalo-formed Asura. The only male figures observed were Is vara and [ndra— 
 two of the eight dikpdlas or guardians of the quarters. 
 
 To the east and south-east of the village are three old shrines, partly ruined, 
 but similar in construction to those in the south end of the courtyard of the Mata’s 
 temple first described, and they have in their basements both the gajat/iara and 
 narathara mouldings, which are wanting in the others. In addition to these are 
 two similar ruined temples, and sites of others, scattered over the plain on the east 
 and south-east of the village. 
 
 On the south of Delmal village, built into a Ions; platform are twenty-six 
 pclliyas or memorial stones—known in the south as virgals or virakallus . l These 
 commemorate the deaths of certain individuals between the dates of Saiiivat 1513 
 and 1891 (A.D. 1457-1835). A panel on the upper portion of the slab is supposed 
 to portrav the individual himself arrayed in his best, sometimes mounted on 
 horseback, at others standing beside his wife, whilst the date is inscribed below. 
 The sculptures are exceedingly crude, and the carving being shallow, these bas- 
 reliefs form a great contrast with the much better work on the old shrines. They 
 are entirely void of expression or of the slightest animation of pose. Five of them 
 are represented on Plate LXXI. The sun and moon—the first symbolised as a 
 lotus blossom—must appear at the head of each as the great witnesses. The first 
 and second examples commemorate the sati —of two wives in the first case, and of 
 one in the second—the others are of local heroes. 
 
 Speaking of such memorials, the author of the lias Mala remarks 2 that— 
 “ Gujarat is covered with monuments, more or less permanent, pointing out the 
 spots whence mortals have departed to Swarga. These are sometimes merely unhewn 
 stones, smeared with red lead, or heaps . . . loosely thrown together, but more 
 usually engraved headstones, either standing alone, or covered by the pavilions 
 called Chhatris and not unfrequently temples of greater or less size which enclose 
 an image of the Deva. 3 The sculptured monuments are called paliyos. They bear 
 
 1 Ind. Ant. vol. XX, p. 69. 2 Vol. II, p. 435, 436, or reprint p. 691. 
 
 3 Across the river to the north-east of .Patau and near the river bank, is a group of these Paliyas, where 
 each is in the form of a diminutive shrine. At Mangrol in Kathiawad, near the shore, great numbers of Paliyas 
 are set up iu memory of sailors drowned or who died at sea. 
 
KAMBOX-SOLANKI, YAGHEL, &c. 
 
 91 
 
 a rude representation of the deceased warrior, mounted upon his war-horse or 
 driving his chariot, according to the circumstances which may have attended his 
 fall. The paliyo of the Sati is distinguished by a woman’s arm adorned with 
 marriage bracelets. A dagger piercing the heart or throat of a man often shows 
 the spot where a Bhat has slain himself in tragd. Beneath the sculptured bas-relief 
 is written the name of the deceased, the date of the death, and usually an account 
 of the circumstances which preceded it. These funeral monuments, frequently m 
 great numbers, fringe the reservoirs of water, or cluster around the gateways of the 
 towns. At each paliyo the relations of the deceased worship once a year, either 
 on the anniversary of the death, or on some other day appointed for festival, and, 
 when a marriage takes place in the family, thither the bride and bridegroom repair, 
 to pay obeisance to their beatified ancestor. 
 
 “ Some of these monuments attain insensibly to a high degree of sanctity. If 
 a person who has made a vow at one of them chance to obtain the object which 
 he had in view, his gratitude leads him to spend money in entertaining Brahmans 
 at the paliyo, or even in erecting a temple there. In either case the fame of 
 the Deva is spread by those who are interested in maintaining it, and others are 
 attracted to the now general worship.” 
 
 About three miles north-east from Delm&l is the village of Kamboi-Solanki, 
 where is the old temple of San dales vara, in the middle of the village, and still 
 in use, having a lihga in the shrine. The temple faces west, is rather plain, 
 and appears to have been clumsily rebuilt at some remote period. The basement 
 is buried beneath the present surface of the ground, and the sikhara has a 
 shattered look. 
 
 At Itoda or Itodra, about two and a half miles east-south-east, from Delmal, 
 under a g rove of trees on the bank of a tank, is a small shrine about 7 feet 
 square outside, with the ruins of four still smaller ones round it. It also faces 
 west. These are in the usual style, much like the smaller shrines at Delmal ; but 
 neither the temple at Kamboi-Solanki nor this at Itoda appears to be of much 
 interest. 
 
 Yaghel or Yyaghrapalli is about four and a half miles west from Delmal 
 and in the Radhanpur territory. It was the principal village in a grant of land 
 made by Kum&rap&la to his cousin An aka, the grandfather of Yira Dhavala who 
 established the Yaghel a dynasty, A.D. 1243. At this village, says Mr. Forbes, 1 
 “is a temple similar in style to those which have been described” (Modhera, &c.) 
 “ but of smaller dimensions. It consists of a single open mandapa, one storey 
 in height, with pyramidal roof, three porticoes and an adytum surmounted by a 
 spire.” This no longer exists, not even a vestige of its foundations remains. 
 The villagers say it was broken down and the materials carried off about 1865-70, 
 to be used in the construction of a new tank at Radhanpur. Thus do Hindus 
 destrov and obliterate the best remains of their ancient art and the evidences of 
 their past history; they can hardly upbraid the conquering Muhammadans for 
 wrecking their shrines as their religion bade them, when, to save a trifle of 
 
 Ras Mala , vol. I, p. 255, or reprint p. 196. 
 M 2 
 
92 
 
 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 extra expense, they allow, without protest, an ancient monument to be destroyed 
 by some local contractor, and its richly carved material employed for the most 
 vulgar of common-place purposes. Vandalism without a motive is the most pitiable 
 form of ignorant destruction, and the perpetrators do not realise the loss thus 
 caused. 
 
 There are here some interesting paliyas with spirited, deep-cut carvings on 
 all four sides, and with tops cut in the form of temple sikharas. 1 
 
 At Vaghel is a large multilateral tank with an island in the middle of it ; 
 but it has fallen into ruin and most of its surrounding stonework has disappeared. 
 Hindd tradition tells that, when Ra Khangar of Girnar had carried off the beautiful 
 Ranikadevi who had been betrothed by Siddharaja—though he had sixteen ranis 
 already—the latter called to his assistance his familiar spirit Babaro the bhuta , and 
 bade him accompany him as he was going to Girnar to. fight with Ra Khangar. On 
 the march the king was joined at Vaghel by this Babaro, who had collected live 
 thousand two hundred bhutas; and at Siddharaja’s order they constructed the talav 
 there in one night. And of every old reservoir or temple in Gujarat, a story is 
 told tracing it to the great Solanki king. On this same march the forts and tanks 
 at Jhanjhuvada, Viramgam, Wadhwan and Sayla are all said to have been 
 constructed by Siddharaja. 2 
 
 1 Bom. Gazetteer, vol. V, p. 350. 
 
 2 Ras Mala, vol. I, p. 162-64 ; 2nd ed. p. 125 f. 
 
MUNJAPUR, &o. 
 
 93 
 
 CHAPTER X. 
 
 MUNJAPUR, LOTESVARA, SANKHES YARA, &c. 
 
 Plates LXXII-LXXYI. 
 
 M UNJAPUR, a village in the Radhanpur state, six miles south-west from Yagel 
 and twenty-four south-west of Pattana, is said to have been founded during 
 the reign of Mularaja by Mufija Raja or Yakpati II of Malava ( cir . A.D. 974-95) 
 when on a penitential pilgrimage to this part of the country which is traditionally 
 called by the Brahmans Dharmaranya. Whether such a legend has any other 
 basis than to account for the name of the place it would be hazardous to affirm ; 
 more probably it derives its name from the munia grass used to form the 
 Brahmanical mekhald. 1 
 
 Towards the east side of the village is the old Jami’ Masjid, which has been 
 constructed, like most of the early mosques, of the materials from older Hindu 
 temples,—the figures being chipped off the pillars and lintels, in accordance with the 
 mandates of Muslim iconoclast principles. This building is still in a fair state of 
 preservation (see Plate LXXII and plan on Plate LXXIII, 1). On the north side 
 of the court-yard are the remains of a porch or mandapa , which appears to have 
 been part of a temple left in situ , to serve the purpose of an entrance porch to 
 the court-yard. 
 
 To obtain the requisite height, the pillars of the mosque (Plate LXXIII, 2, 3) 
 have been stilted by the introduction of a second shaft and capital over the principal 
 column. This contrivance was at once suggested by the old Hindu system of 
 brackets on the shafts of pillars to support toranas and figures, as we see in the 
 Surya temple at Modhera ; and here some of the pillars employed may even have 
 been so stilted in the temples from which they were reft. But in a mosque, where 
 there are no torana arches, much less images, to support, these under-bracket capitals 
 become meaningless. 
 
 The laree central dome of the roof is carved in the usual leaf pattern, 
 © 
 
 arranged in concentric circles. In the apex of it is inserted a cusped rose 
 pendant, such as we find so often in Hindu and Jaina domes. The rest of the 
 roof is covered by seven small domes and twelve areas roofed by flat slabs 
 cutting off their corners with others over these. 
 
 The three mihrdbs are plain, and the mimbar is provided with seven steps. 
 Over the central mitirdb is a Persian inscription, and built into the wall to the 
 south of it is another, under a small window. On a lintel, in the north end of 
 the mosque is a Sanskrit inscription in three short lines, but very much abraided. 2 
 
 1 Manu. II, 42, 43 ; Stewart’s Panjab plants , p. 261. In Gujardt the spirit of a thread-girt and unmarried 
 Br&hman youth is called Munja and is to be appeased by pouring water on the roots of the Pipala or Ficus 
 religiosa , sacred to Vishnu. Bom. Gaz. voh IX, pt. i, p. 385. 
 
 2 The date “ Sarnvat 1217, Vaisakha sudi 5 ” is all that can be read with any certainty. Epig. hid. vol. II, 
 
 p. 28, No. 9. 
 
94 
 
 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 The perforated stonework (Plate LXXIII, 4) that fills the windows—of which 
 there are three in each end and four in the back wall—has been taken from 
 the mandapa of an old Hindu temple, where it would perhaps be used to close 
 in the space between the kakshdsaiia or ledge on the screen wall and the edge 
 of the drip or lintel under it—occupying the space where the wood and bar lattice 
 work is seen in the view of the Delmal temple on Plate LXV. 1 The drip cornice 
 has also belonged to an early temple. 
 
 About a mile and a half to the west of Munjapur is a group of modern 
 temples with some fortifications at a place called Lotesvara. There is here a 
 kunda or rather a well of a very curious plan (Plate LXXIY, 2). Four rect¬ 
 angular cisterns, each approached by a flight of steps, form four branches or arms 
 to the central well, which is circular—the whole being in plan like a Greek cross. 
 The surrounding cisterns are connected with the central well by openings through 
 the intervening walls. 
 
 The water in this peculiarly shaped well is exceedingly filthy, yet once a year 
 there is a great meld or religious fair held here, when some thousands assemble to 
 bathe in the sacred, if insanitary, waters of this well. On these occasions certain 
 individuals practise exorcism and persons possessed are brought here from all parts 
 of the country to be cured. 
 
 Sankhesvara 2 3 lies seven miles south-west from Munjapur, and is also in the 
 Radhanpur territory. It appears to have been an old tirtha or sacred place of the 
 Jainas, and there still remains in the middle of the village the court of an old 
 Jaina temple of Parsvanatha, surrounded with cell shrines built of brick. The 
 temple itself however has entirely disappeared, probably during last century. 
 
 The brickwork is similar to that of the temple at Sarotra, and is very carefully 
 put together, the bricks being moulded—not cut—to the shapes for the various 
 string-courses and other mouldings. Even the small brackets under the cornices of 
 the larger shrines are of brick—eacli moulded and burnt in one piece. This work 
 has been covered with fine plaster, cut whilst wet into the most delicate geometrical 
 patterns (see Plate LXXVI). But all this has suffered grievously from the weather, 
 the greater part of it having peeled off. 
 
 Upon the stone lintels over the doors of the cells are numerous short inscrip¬ 
 tions ranging in date from Sariivat 1652 to 1686 (A.D. 1596 to 1630). The image of 
 Parsvanatha that belonged to the temple is said to have been transferred to a 
 modern temple which has been built hard by ; and the inscription upon the base of 
 the image being dated Samvat 1666 (A.D. 1609-10) seems to agree with this. On 
 the new temple the only inscription is dated Sam. 1868 (A.D. 1811-12), recording 
 the donation of five thousand rupees towards its erection. This modern temple is 
 of the present Jaina style, and is noways noteworthy. 
 
 The enclosure of the older temple measures over all 135 feet in length by 102 
 in breadth, and inside—between the fronts of the cells—about 121 feet by 70 feet. 
 Two larger shrines project out from each of the enclosing side-walls, and one 
 
 1 This sort of screen suggests the origin of the enclosure to the entrance of the gallery in Ahmad Shah’s 
 
 masjid at Ahmadabad. Arch. Sur. TVn. Ind. vol. VII, pi. xvii. 
 
 3 Can this be the Sankhapura of Merutunga ? Prabandha-chint. p. 202 ; Pas Mala , vol. 1, p. 246. 
 
SANKHESVARA AND PANCHASAR. 
 
 95 
 
 from rhe end opposite to the main entrance. This last occupies the space of three 
 cells, and from the right side of it to the corner about four cells have been broken 
 down. On the left side of the court there is also an entrance which occupies the 
 space of two cells ; and opposite it, and on both sides of the court, the continuation 
 of the pillars of the portico is broken: otherwise it runs round the quadrangle. 
 Exclusive of a very narrow closet on each side, the number of cells is forty-six 
 in line and five larger ones standing back, and which are properly temples. 
 Inclusive of the principal shrine there are thus the favourite fifty-two in all. 
 
 The style of this building, as may be seen from Plates LXXY and LXXV B , 
 belongs to the sixteenth century, and it was doubtless erected soon after Akbar’s 
 conquest of Gujarat in 1572, when the Jainas had gained favourable consideration 
 from the emperor, and being released from the pressure of the iconoclastic Ahmad 
 Sh&hi sovereigns, they would feel encouraged to resume their zeal for the restoration 
 of their fanes. 
 
 The local insignificance of Sank lies vara, the cost of stone and marble 
 
 brought from great distances, and their previous oppressed condition, would 
 
 naturally tell with the local Sravakas in favour of using brick as the cheaper 
 convenient material, and lead to its adoption for their temple. Lintels, pillars, 
 door-jambs, and roofing slabs they could provide, and, with the best brickwork 
 they could secure—carefully faced with the finest plaster—they produced a shrine 
 that must have done credit to their religious devotion and liberality. 
 
 Six miles south from Sankhesvara and eleven north-east of Jhinjhuvada, 
 situated in the extreme south of the Radhanpur state, on a dry, flat, treeless plain, 
 anciently known as Vadhiyara, is the village of Panch^sar or Panchasara, 
 
 —traditionally at least—one of the oldest towns in this part of Gujarat. For 
 
 it was here that the heroic Jaya-Sekhara was besieged fully eleven hundred years 
 ago by the invading army of Bhudeva, and where four of his queens threw 
 themselves upon his pyre to be consumed with his body. 
 
 Panchasar has nothing left above ground to commemorate its traditional fame. 
 It is now an insignificant village of no importance. Ancient bricks of large size are 
 sometimes unearthed by the inhabitants, these and a group of old battered sculptures 
 in the village are the only evidence of there having been any temple in the place. 
 
 Groups of palivas and sati stones are found round the place and on the 
 burning-ground at some distance from it, but none of them go back more than 
 seven centuries, and of that age there are only five with much abraided epigraphs. 
 It is handed down that ov.er the spot where Jayasekhara’s body was burnt a 
 temple to Gujaradeva, the tribal god of his clan, was erected 1 : there is a common 
 little Linga shrine here, but it is comparatively modern, and we do not know 
 whether it marks the spot spoken of in the legend or not. 
 
 To the east of the village are some mounds from 20 to 30 feet in height, 
 but these are said to be merely accumulations of village refuse. A mile to the 
 west, in a little modern shrine, are placed some mutilated images that may have 
 belonged to some temple of about the thirteenth century. 
 
 1 Ras Mala , vol. I, p. 34. 
 
96 
 
 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 CHAPTER XI. 
 
 CHANDRAVATI, ROHO, AND SAROTRA. 
 
 C HAN DR AY ATI 1 is now a small village at the junction of the Sivalan with 
 the Bands river, near the south end of Mount AbH and in the Sirohi state, 
 but at one time it must have been a place of no small importance. Until about 
 the beginning of the fourteenth century it was the capital of the Para mar a 
 chiefs of Abd, who were feudatories of the Solahki sovereigns of Anahilavada. 
 After 1303 it was held by Chauhan chiefs, who perhaps paid but a scanty 
 obedience to their paramount suzerain. 
 
 In A.D. 1209 the Mandalika under Bhimadeva II was the Paramara Dharavar- 
 shadeva, with his brother Prahladanadeva as Yuvaraja. 2 In 1230 the Mahamanda- 
 lika was Somasiiiihadeva, and his son Krishnarajadeva. 3 * But in A.D. 1321 we 
 find Sri Ludhaga ruling at Bahunda, near to Chandravati; and in 1331 we have 
 an inscription of the Chahumana Tejahsimha of Chandravati, and in 1338 one 
 of his son Raja Kanhadadeva. 
 
 Colonel Tod, on his way home from Rajputana, in June 1822, was unable 
 to visit Chandravati, though he camped at Girwar only 6 or 8 miles to the 
 north-west. But he entered with his usual enthusiasm into the vicissitudes of 
 the history of the place, deploring the vandalism of the petty chief of Girwar, 
 “ the depredator and salesman of what time and the ruthless Turk had spared 
 of its relics ”—who “ despoiled, sold, and converted into lime,” the toranas and 
 sculptures, “ probably to cement some structure ignoble as the spoiler.” 
 
 The city itself he says was “ overgrown with jangal; its foundations and 
 wells choked up, its temples destroyed, and the remains daily dilapidated by the 
 Girwar chief, who sells the marble materials to any who have taste and money to 
 buy them.” And he quotes the following extract from the journal of Mrs. Colonel 
 William Hunter-Blair, who followed in his own footsteps a year and a half later, 
 and made the sketches from which his work was illustrated. 5 
 
 “ The ruins of Chandravati,” she says, lf which was anciently the capital 
 of the Paramara Rajas, are situated about twelve miles from the foot of the AM 
 mountain, on the banks of the Banasa, and in a fine well-wooded country. The 
 city is said to be mentioned in ancient legendary tales and poems, but until the 
 beginning of the year 1824 ... it had never been visited by Europeans, to 
 whom it was scarcely known even by tradition. . . The city, to judge from 
 
 1 Lassen, Ind. Alterth. Bd. Ill, S. 574, 575. 2 £ nt vo ^ xi, p. 221. 
 
 3 Asiat . Res. vol. XVI, p. 302 ; Bhavanagar lnscr. pp. 174, 218 ; Ras Mala , vol. I, p. 274. 
 
 * Asiat. Res. vol. XVI, p. 285 ; Arch. Sur. Westn. Ind. Miscell. Mem. No. 2, app. p. xv ; Ind. Ant. 
 
 vol. II, p. 256. 
 
 5 Trav. i?i Westn. India , p. 134. To Chandravati three of her sketches are devoted ; one of these is 
 reproduced as a woodcut in Fergusson’s Ind. and Eastn. Arch. p. 238, and another in the accompanying 
 illustration, No. 9. 
 

 chandrAvati: general view of the ruins 
 
CHAN DR AY ATI. 
 
 97 
 
 the fragments of marble and stone strewn over an extensive plain, must have 
 been of considerable size, and its pretensions to great refinement and riches may 
 be admitted from the beautiful specimens still remaining of its marble edifices, 
 of which twenty of different sizes were discovered when the spot was first visited 
 by His Excellency Sir Charles Colville 1 and his party in January 1824.” The 
 
 9. CiiandrAvatI : ruined Temple, &c. in 1824. 
 
 one represented (fig. 9) she describes as “ Brahmanical, and adorned with rich 
 sculptured figures and ornaments in high relief, those of the human form being 
 nearly statues, and only attached to the building sufficiently for their own support. 
 They are executed with a degree of excellence scarcely equalled in Indian 
 sculpture, and which would not in some instances disgrace more cultivated artists. 
 Of these images there are one hundred and thirty-eight. The smallest are two 
 feet high and placed in niches of the most elegant workmanship. The principal 
 figures are a Triad, or three-lieaded statue, with a female seated on his knee, 
 sitting on a car, with a large goose in front:—Siva (?) with twenty arms: 
 the same with a buffalo on his left, the right foot raised and resting on a small 
 figure resembling Garuda: a figure of Death (? Bhairava) 2 with twenty arms, one 
 holding a human head by the hair; a victim lying beneath, and a nymph on 
 each side; one seems drinking the blood falling from the head: with many 
 others, surrounded by different attributes in various postures : but the most 
 admirable are the dancing nymphs, with garlands and musical instruments, many 
 beino- extremely graceful and well executed. This building is entirely formed of 
 white marble, and the prominent parts have retained their lustre; but those 
 which recede are become dark from the influence of weather and atmosphere, 
 adding to, rather than diminishing, the effect of the rich carving. 
 
 1 Commander-in-Chief, Bombay; 1819-1824. 
 
 2 Conf. Arch. Stir. W. Ind. vol. V , pi. xxii, 2. 
 
 N 
 
98 
 
 ARCHAEOLOGICAL SURVEY: NORTHERN GUJARAT. 
 
 «The interior of the temple and centre dome is highly finished ; but the 
 roof and exterior of the domes have lost their outer coating of marble. The 
 pillars in the foreground of the drawing . . . are of marble, which material 
 is strewn over the adjacent ground in great profusion, and columns, statues, 
 cornices, and slabs, are tossed in heaps all around. 
 
 Mr. Kinloch Forbes gives no account of Chandrgvati, and perhaps never 
 visited it. The effect of weather and vegetation, with the carrying off occasionally 
 of pieces of sculpture and even the burning of larger blocks into lime by 
 neighbouring villagers, would all have their effects during the next fifty years, 
 but much of interest remained when the author passed it in Decembei 1872, and 
 regretted that he had not the time for a few photographs. A decade later the 
 Rajputana-Malwa Railway was constructed, and the devastation of the contractors 
 ensued. 
 
 In 1884, Dr. Gustave le Bon, an eminent French archaeologist, made a tour in 
 India, and in one of his letters to Le Temps he thus wrote: W e talk with 
 reason when we say that nothing is more clearly written than what is written in 
 stone : the history of India is traced as clearly as possible upon its monuments. 
 These last, unfortunately, are disappearing with regrettable rapidity. The English 
 pickaxe is unmerciful, and whenever any temple is found situated upon a road 
 under construction, porticoes, columns, statues, fall under the pick of the demolisher 
 to go and help to consolidate some embankment,—and the traveller who has pain¬ 
 fully journeyed far to visit a temple described by some archeologist, on arrival 
 finds it entirely demolished. 
 
 “Iliad recently made a long journey to Chandravati to visit a temple 
 among several other remains. A lucky chance at the moment of starting made 
 me aware that the temple had been recently reduced to fragments, by an engineer 
 to pave a road ! 
 
 “ The few archaeologists who are interested in ancient monuments have 
 written numerous brochures urging their conservation, but it does not at all 
 
 appear that any serious results have been secured.The protection 
 
 of the Government is only exercised upon a small number of monuments of the 
 first rank. The others continue to be completely overlooked and at the mercy 
 of the first engineer who comes and requires stone to construct a road or a 
 bridge.” 
 
 When visited by Mr. Cousens, at a later date, he reported :—“ Save portions of 
 the basement of one temple, and a few blocks of the back-wall of another, nothing 
 now remains of the beautiful shrines discovered in 1822, excepting one solitary 
 column which, by its loneliness, accentuates the desolation around it. A short walk 
 from this reveals one of the chief causes of this; for there, under the railway 
 bridge, on each side of the stone piers, in the river bed, lie in heaps upwards of 
 a hundred cart-loads of sculptured fragments and images,—the unused portions of 
 the vast amount of marble carried off from these temples. It has been used 
 wholesale on the railway, to build the piers of the neighbouring bridges and culverts 
 and to break up for metalling the permanent way. Nor is this at all a solitary 
 
 1 Four letters were translated in the columns of one of the Bombay newspapers in 1885. 
 
SAROTRA AND ROHO. 
 
 99 
 
 instance of such wanton destruction by railway contractors and others : it has been 
 only too common.” 1 
 
 The site of the old city and its extent are still indicated by the mounds of 
 bricks that formed the foundations of these old temples—of which there are great 
 numbers ; and on the south side are portions of the ancient city walls which faced 
 the river Sivalan. 
 
 The lines of the old fortifications ran alone: the river face at some little distance 
 from it. Below the wall, and between it and the river, are cultivated fields, whilst 
 inside the walls, and on a much higher level, is the site of the city. Scores of 
 mounds, thickly interspersed amid the jangal that has overgrown them, indicate the 
 sites of old temples and important buildings—some of them up on the hill side, 
 thirty to fifty feet above the rest. Judging from such images as still lie about, 
 it would appear that the majority of the temples were Brahmanical, and that they 
 were built of white marble. 
 
 The general plan of what remains of one temple near the village (Plate 
 LXXVII, 1) is arranged somewhat after the plan of the Sivalaya temple known as 
 Govindesvara at Sinnar in Nasik district, with its five smaller shrines round it. 
 In this instance the central temple and two of the sfnaller ones have disappeared, 
 but three of the latter, with the outline of the platform—80 feet wide by 112 in 
 length, still indicate the arrangements. 
 
 The river Sivalan runs round and skirts the south side of the city site ; the 
 east is bounded by the hills, and the railway appears to run along its north¬ 
 western side, beyond which is the Banasa river and a thickly wooded plain which 
 trends away northwards to the Abu hills. 
 
 Sarotra and Roho. 
 
 Roho and Sarotra are two small Bhil villages on the river Banasa in the 
 extreme north-west of the Pahlanpur state, and about six and eleven miles 
 respectively to the south-west of Chandravati. 
 
 Beside the village of Sarotra stands an interesting old Jaina temple, built 
 of white marble (Plate LXXVII, 2). The principal shrine stands in a rectangular 
 court, measuring 54 feet by 90, over the walls ; and inside, this was surrounded 
 by a corridor with the favourite number of fifty-two small cell shrines. But the 
 back or south end and a large portion of the east side have been demolished 
 and cleared away since 1872. A portion of the sculptured walls at the south¬ 
 west corner of the central temple has also fallen or been removed. The whole 
 has been wrecked and all the images have been carried away. 
 
 From the number of spires on the corridor, on which there were flag-staffs 
 when the temple was in use, it has received the name of Bavanadvaja or 
 Bavandhaja. In plan it is almost identical with several other Jaina temples—such 
 
 1 In 1882, for instance, the foundations of the very old Jaina temple at Murti in the Gamdhala valley, in 
 the Panjab, mentioned by Hiuen Thsang, were dug up by order of the Assistant-Commissioner to furnish 
 materials for the bridge at Chaya Saidan Shah.— Vienna Orient. Jour. vol. IY, p. 82. 
 
 N 2 
 
100 
 
 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 as that at Bhadresvara in Kachh, 1 of Neminath on Girnar, of Yimala Sah on 
 Abft, and of Seth Hathisingh at Ahmadabad : there are of course divergencies 
 in detail. The cells in such cases may really exceed fifty-two ; but the extra ones 
 belong to divinities that are subordinate to the Jinas, and are not counted. 
 
 The temple faces north, and the front half of the court, like the Bhadresvara 
 and Yimala Sail examples, is roofed quite across by means of lintels connecting 
 the front mandapa with the pillars of the corridor. This mandapa is roofed by 
 a dome standing as usual, on an octagon of lintels over the pillars, houi steps 
 in three divisions —between the columns on the inner side of the mandapa, lead 
 up, as at Bhadresvara and Abu, to the pillared platform in front of the temple 
 itself, which is also almost a copy of the Bhadresvara one ; and consists of a 
 principal mandapa supporting a dome on eight pillars attached to angles of the 
 walls, with a small anti-chamber in front of the adytum. 
 
 The whole temple, as may be seen from Plate LXXYIII, stands on a raised 
 podium or basement, and is approached by nine or ten steps under a projecting 
 porch, and has a special shrine for the Yakshini and Devata on each side the 
 entrance—and which, like all the others, are entered from the court, but are walled 
 off from the rest of the bhamti which is appropriated to the Jinas. Outside, on 
 the north-east, is a small chhatri or pavilion upon four pillars, perhaps intended 
 only for rest and shade to visitors, or possibly as a cenotaph. 
 
 The temple itself is shown on Plate X, as seen from where the corridor on 
 the east side has been destroyed. In its structure, marble has been used through¬ 
 out, except for the sikhara, which is built of brick and plastered. The filling in, 
 or core, between the outer and inner facings of the walls is of brick and mortar. 2 
 The images have been removed from the principal niches of the mandapa and 
 vimana, and the sculptures on the walls are much of the same sort as we find 
 at Satrunjaya, Bhadresvara, and other Jaina temples—consisting of Yakshas, Devis, 
 musicians, dancers, and figures from Hindu mythology which the Jainas recognise 
 and have worked into their legendary Mahatmyas. 
 
 The cells round the corridors are built entirely of brick, and on the outside, 
 moulded bricks are used for the lines of horizontal mouldings. The pillars and 
 roofs of the corridors, with the frames of the cell doors and the benches or seats 
 for the images are all of white marble. All the doorways—save one—have little 
 figures of Jinas carved over them: the exception being in the cell to left of the 
 entrance, which has a figure of Ganesa on the lintel. Fie is recognised by the 
 Jainas under such Brahmanical names as Fleramba, Gana, Yighnesa, Parsupani, 
 Yinayaka, Dvaimatura, Gajasya, Ekadanshtra, and Lambodara. 3 The other cell, or 
 that behind the shrine, would be appropriated to the Yaks hi who was the 
 Sasanadevi of the Tirthakara to whom the principal shrine was appropriated. 
 
 The overgrowth of vegetation has long been sapping the walls both of the 
 temple and corridors ; and no one cares for a shrine, long disused, and partly 
 
 1 Arch. Sur. W. Ind. vol. II, pll. xxxii and lviii. 
 
 2 A soft sort of mortar in which apparently brick dust was used. Marble is found in the neighbourhood, 
 and may have supplied the material for the mortar. 
 
 3 Hemachandra, Abhidhana-chintamani , Si. 207. 
 
PLATE 
 
SAROTRA AND ROHO. 
 
 101 
 
 destroyed within the last quarter of a century, and carried away for some vulgar 
 purpose. The columns figured on Plate LXXIX show sufficiently the care and 
 elaboration bestowed on the original work. 
 
 Over the doorways of the cells in the corridors are short inscriptions engraved 
 on the lintels, ranging in date from Sam. 1656 to 1690 (A.I). 1599 to 1634), 
 and one on a pillar of the mandapa is dated Sam. 1685. 1 2 These record gifts of 
 chhatris , &c., and it is to be noted that they commence not long after Akbar’s 
 conquest of Gujarat and his grant of toleration to the Sravaks. For three 
 centuries previous to that the temples had been at the mercy of the Muhammadan 
 rulers, and few shrines could then have immunity for any length of time; a 
 more humane government appeared with Akbar's conquest, and the old shrines 
 began to be repaired and images were again installed on the deserted asanas. 
 When persecution and dangers threatened, towards the end of the seventeenth 
 century, they would again be taken away and hidden. 
 
 Roho is about four and a half miles north-east from Sarotra, and has a 
 step well with four short Sanskrit inscriptions on its pillars and pilasters. The 
 structure is entirely of white marble, apparently taken from older temples. It is 
 now in a somewhat ruinous condition and has fallen into disuse (Plate LXXX). 
 
 At the entrance to the well are two small shrines—one on each side, and 
 from the platform on which they stand steps descend to another platform 
 about 6 feet broad: this is on a level with the roofs that cross the well at 
 three equal distances and brace the side walls. A stair of nineteen steps descends 
 to the second platform, nearly 8 feet broad, and roofed over. The next stair is 
 of steeper gradient, and, by seventeen steps, descends to the next lower stage ; 
 from which the third flight of steps leads down another storey of 10 feet to the 
 stage that looks into the well shaft. To the roof of this storey a stair also 
 
 leads down, in the body of the side walls, from the ground level above. The 
 
 well shaft is octagonal. The style of some of the columns employed in the 
 well is illustrated by the two examples on Plate LXXX, 3. 
 
 In one of the inscriptions, measuring 8j- by 6 inches and of thirteen lines, 
 we are told that Champ&, the wife of Raja Sri Manaji, and her daughter 
 
 Sajjabai, built the two shrines and the well at a cost of Piroji(?) 51,000.* This 
 
 was in Sariivat 1616 or A.D. 1560. An image lying in one of the two ruined 
 shrines is dated apparently in Sam. 1676 and again gives the name of Champabai, 
 but is much abraided. 3 
 
 Two other small inscriptions at the top of the well evidently belong to some 
 temple from which the materials were taken ; they are dated Sam. 1259 and 
 and 1299 (A.D. 1213 and 1243) respectively, and the second mentions the 
 dedication of an image of Neminatha in a chaitya of Risliabhadeva. 4 The fourth 
 inscription seems to be a portion of a larger one and as a fragment is 
 unintelligible. 
 
 1 Ten of these are given in Epig. Ind. vol. II, pp. 30-33, Nos. 17-26. 
 
 2 Perhaps Mahmudis , and so would be about 24,500 rupees. See Epig. Ind. vol. II, pp. 29, 30, No. 15. 
 The date is doubtful and may be Sam. 1674. 
 
 * Epig. Ind. l.c. No. 16, p. 30. 
 
 4 Nos. 13, 14, in Epig. Ind. vol. II, pp. 28, 29. 
 
102 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 Not far from the well are the ruined remains of a Jaina temple constructed 
 of white marble. On a pillar of the Chhatri of this temple is an inscription of 
 which the date, Sam. 1259, is about all that is legible 1 ; and on the base of an 
 image of Parsvanatha lying here, is another epigraph, but much abraided. Close 
 by this again are the decaying walls of a very substantially built railway 
 engineer’s or contractor’s bangla, in the outer gateway of which have been used 
 the columns of some old temple. Was the remainder of the same shrine used 
 for railway purposes—just as the temples of Chandravati w T ere carried off to 
 railway bridges and culverts ? 
 
 Epig. Ind. vol. II, p. 28, No. 12. 
 
SUNAK, 
 
 103 
 
 CHAPTER XII. 
 
 StJNAK AND KASARA. 
 
 Plates XI, LXXXI-XCII. 
 
 OlUNAK or Sonak is a village in the Patan division of the Kadi prant of 
 ^ the Baroda territory, lying nine miles south-south-west from Siddhapur and 
 five west from Ufijha. In the village is an old temple of Nilakantha Mahadeva, 
 that is, of Siva with the blue or black throat—so discoloured by his swallowing 
 the poison produced at the churning of the milky ocean in order to obtain the 
 amrita. 1 This temple is still in use ; and on the bank of the tank to the north¬ 
 west of the village is a small temple now in ruins. 
 
 The Nilakantha temple contains the usual Saiva Linga ; but whether this is 
 the original it is impossible to say. The doorway of the shrine, on the lintel 
 of which the dedicatory symbol is carved, has been reconstructed, and, in fact, 
 much of the temple appears to have been rebuilt. As it now stands, it consists 
 of the shrine and an open hall or mandapa with an entrance porch before it, 
 facing the east. (See Plate LXXXII, 1.) 
 
 There is an inscription in nine short lines on one of the pillars dated in 
 Sam. 1356, and another on the base of an image, but very defective, dated u Sam. 
 1596, Sravana vadi 13, Monday.” 2 
 
 The Sikhara is fortunately complete to the finial, and the roof of the mandapa 
 together with the porch are also intact (Plates LXXXI and LXXXIII). It is 
 thus a fairly complete example of this style. 
 
 The roof of the hall is supported by sixteen columns or a square of twelve, 
 flanked on the north and south sides by two additional pillars in projecting bays. 
 And here, as to Kanoda and other small-sized temples in Gujarat, the arrange¬ 
 ment of the eight inner pillars, in order to give sufficiently wide central openings 
 on the four sides, is not such as to yield a regular octagon; for in this case, 
 the middle openings would be only of 4 feet. To get over this, the width 
 of the mandapa over the pillars is divided into five parts, one of which is the 
 distance between centres of the corner pillar and the next on the adjoining sides 
 of the square: thus, if the extreme dimension over the corner pillars be—as in 
 this case—13 feet 4 inches, and the diameter of the pillars about 12 inches, the 
 distance between the centres of the corner pillars and the next on each side will 
 be 32 inches, and between their centres across the corners will be 53f inches, 
 whilst between centres of the middle pairs on each of the sides the opening will 
 give a clear passage of 6 feet : the sides of the octagon thus formed by the 
 
 1 Hence he is also called Sitikantha—dark-necked ; Nilalokita—blue and red ; Nilagriva—blue-necked • 
 Srikantka—beautiful-necked. 
 
 2 Epig. Ind. vol. II, p. 33, Nos. 27, 28. 
 
104 
 
 ARCHAEOLOGICAL SURVEY: NORTHERN GUJARAT. 
 
 lintels will then be as 25 to 16—those across the corners of the square being the 
 shorter. To reduce this to a regular figure for the dome, a second architrave 
 or frieze has to be placed over the first, projecting more over the corner lintels 
 than over the side ones. If the first lintels were all laid accurately, then the 
 upper ones on the corners would require to project 8 inches farther in than 
 those at the sides, and would really rest upon the ends of the lower side lintels; 
 and as the diameter of the octagon between the lower architraves will be 11 feet, 
 each side of the regular figure will be 54-J inches, as on Plate LXXXVI. The 
 lower lintel is carved with grasada or kirttimukha faces and scroll work, with 
 projecting blocks masking the corners ; and the frieze is ornamented with figure 
 sculpture. (See section on Plates LXXXVI and LXXXIV.) 
 
 In this example the dome is very richly sculptured and has had twelve 
 devatas, supported by brackets projecting from a deep vertical tier of upper 
 frieze. These figures are about two feet high, and the brackets are carved with 
 human or demon supporters : but six of the devatas are now wanting. 
 
 The mouldings on the outside of the shrine walls are similar to those on 
 the Modhera temple, only the sculptures are Saiva — that seen in the principal 
 niche on the north face (Plate LXXXIII) being an image of Kali, but much 
 defaced. The figure in the niche to the west—the back of the temple—represents 
 Siva as Natesa or in the tdndava dance 1 —while on the south side is Bhairava: 
 these are represented on Plate LXXXV, 2. 
 
 The mouldings are more decorated, however, than on the Modhera temple. 
 Here there are two bhatas instead of one (Plate LXXXII, 2, 3), and their upper 
 edges are chamfered off in curves. The jddamba above these is very richly 
 decorated (Plate LXXXV, 8) ; the kumbha , over the pit ha , is covered with groups 
 of little figures in relief, which are absent in the Modhera temple, and it is 
 among these sculptures that indecent figures are usually found. Above this the 
 kalasa or torus is overlaid with surface ornament, now much weatherworn. On 
 the upper edge of the lesser cornice or chhdjali is an ornament repeated con¬ 
 tinuously along, and also over the figures on the jang/id or wall area, which is 
 a survival of a form as old as Buddhist art. If we compare it, for example, 
 with the arch in the facade of the Visvakarma cave at Elura, 2 we note at once 
 the resemblance between the two, and the human figures on each side the 
 Buddhist arch are here represented as busts. But essentially the same ornament 
 may be traced from the early Buddhist work at Barahat, through mediaeval Jaina 
 
 1 Burgess, Elephanta. §§ 68-72 and note 98. 
 
 Arch. Sur. Wn. Itid. vol. V, p. 9, fig. 3. This decoration is locally known as the “ ass hoof ” pattern, 
 and is ascribed to Gardabhailla (or Gandharvasena ?) the father of Vikramaditya, who is said to have ruled at 
 Ujjaina B.C. 74-61, and to have had this carved on all his buildings—the legend telling that he had the form 
 of an ass during the day, but resumed that of a man every night. Bom. Lists of Antiq. Rem. 1st ed. p. 171 ; 
 Bom. Lraz. vol. V, p. 342 ; Ind. Ant. vol. II, p. 363. The famous Vikramaditya, his son, also has the epithet 
 of Gardabhaiupa “having the form of an ass ” ; and the small coins found in Gujarat, with very debased 
 representations on them, are known as Gadhiya ka paisa , and are erroneously ascribed to Gardabhailla or to 
 the Gardabha or Gardabhilla dynast), of which the Vishnu-purana says there were ten princes to be placed 
 between B.C. 74 and A.D. 78, a period of 152 years. The Gadhiya paisa, are, really, of medkeval date : see 
 Jour. Bom. B. R. As. S. vol. XI, p. 334; vol. XII, p. 325; J. R. A. S. 1900, p. 118 f. ; Rapsou, Ind. 
 Coins , in Grundriss der Indo-Arischen Philol. p. 34. 
 
kasera: old temple from the north-east. 
 
SUNAK-KASARA. 
 
 105 
 
 and Hindu temples to the pediments over windows and mihrdbs of the Musalmans 
 in the fifteenth and sixteenth centuries. 1 
 
 On the shrine wall the jahghd is very simple as compared with that of the 
 Modhera temple, which is covered with figure sculpture. Above it, at all the 
 corners, are imitations of the capitals of pillars with the grasapatti band round 
 their necks, which is not the case at ModhercL In the latter, too, the greater 
 mass of the decoration belongs to the pillared hall or chauri; here and at 
 Sfinak the jadamba is the more fully decorated. In the vedi of the mandapa 
 we seem also to have another survival of Buddhist art—the rail with its pillars 
 slightly projecting and the cross-bars with their discs represented by the scroll 
 ornamentation between them. This vedi , and those at Kasara and the old temple 
 at Delmal, present a more pleasing proportion to the projecting kakshdsana over 
 it than it does in the Modhera temple, where it is rather too high, whilst the 
 kakshdsana is rather stunted. The projecting cornice or chaju , too, is wanting 
 in relief, and is not so pleasing as it is here and at Delmal. 
 
 The temples of Sunak, Delm&l and Kasarti have, on the whole, an older 
 appearance than that of Modhera; are not so elaborate in plan, and may 
 possibly belong to the century previous to the date of the last. 
 
 The construction of the roofs of the halls of Hindu temples has never been 
 fully elucidated. There were, probably, several methods employed, which could only 
 be illustrated by carefully prepared sections and descriptive accounts of different 
 types. This Sunak temple appears to be of a similar type with that at 
 Amaranatha near Kaiyana in the Konkana, 2 and a comparison of the section 
 on Plate LXXXIY with the half plan of the sikhara on Plate LXXXII, fig. 4, 
 may help somewhat to illustrate the construction of that roof. 
 
 Some twelve or more years ago there was found at Sunak a copperplate 
 grant of Karnadeva I, Trailokyamalla (A.D. 1063-93), 3 dated from Anahilapataka 
 on 5tli May 1091, making a land grant, on the occasion of a lunar eclipse, to 
 maintain a tank ( vdpi) at Sfinaka. The land was at Laghu-Dabki, a village 
 still existing about a mile south of Sunak, and it was bounded on the north 
 and west by the village of Sanclera—which is a large one about 4 miles south¬ 
 west of Sunaka. The grant was addressed to the royal officers of the prosperous 
 Anandapura,” the chief town of a division containing one hundred and twenty-six 
 villages. This is clearly the modern Vadnagar. 
 
 Kasara. 
 
 Plates XI, LXXXVII-XCII. 
 
 Kasara or Kasra is a small village in the Tliara estate of Kankrej. to the 
 east of the Banas river and about fourteen miles west-north-west from Pattan. 
 The old temple here is of a type we occasionally find elsewhere—three shrines, 
 dedicated to the separate divinities of the Trimiirti--Siva, Vishnu and Brahma- 
 
 1 See Cunningham, Bharhut Stupa , pi. xi ; Burgess, Elephanta, note 95 ; Arch Sur. W. Lidia, vol. vii,— 
 Muham. Archit. of Ahmadahad, pll. lxxxi, 3 ; xc, 1 ; cii, 2, 3. 
 
 2 See drawings in Ind. Ant. vol. Ill, p. 319, Nos. ii. and iii. 
 
 0 
 
 3 Epig. Ind. vol. 1, pp. 316-18. 
 
ARCHAEOLOGICAL SURVEY: NORTHERN GUJARAT. 
 
 grouped round a central hall or mandapa on its north-west and south sides 
 
 (Plate LXXX, 1). The front porch, that formed the entrance from the east 
 
 side, has entirely disappeared, and the whole building, which was profusely covered 
 with sculpture, has been badly battered and injured. It lias long ago been 
 
 desecrated and has since been used by the villagers as a cattle shed. Almost 
 
 every figure on the walls has been defaced, and even the corners of the walls 
 themselves have been roughly knocked about (Plate XI). The red and grey 
 sandstone of which the temple is wholly built is of a brittle texture, and this 
 rendered it more liable to injury. 
 
 It is not of great size ; tlie central mandapa is only about 10J feet square, 
 or 13 feet to 13 feet 4 inches over the pillars that support its roof ; and this is 
 about the same as in the Sftnak temple, so that the arrangement of the pillars 
 is exactly the same. Behind the two middle pillars in front of each shrine, and 
 only inches from them, is a second pair, and beyond them the entrances into 
 the shrines. These face east, north and south ; and the doorways (see Plate 
 KCII 1—6) are all of one pattern, but the shrines belong to different divinities. 
 
 On that central door, belonging to the west cella (Plate^ XCII, 1) the figures 
 
 are all Saiva; those on the north one are Vaishnava (figs. 4, 5) ; whilst those 
 
 on the south belong to Brahma (figs. 4, 6) ; these being the divinities of the 
 
 Hindu Trimurti or triad. 
 
 The original images have been taken out of the sancta ; but one of them 
 that of Vishnu—lies outside, battered and broken in two (Plates XI and XCII, 7). 
 In the north and south cellas are vedis or asanas for images, but in the west 
 or central one there is not, and it probably was occupied by the Lingam or 
 emblem of Siva. 
 
 In this west cell there are now two white marble figures of Sffrya—repre¬ 
 sented on Plate LXXXVIII, figs. 4 and 5. They figure the divinity quite in 
 accordance with the early descriptions of how he ought to be delineated. On the 
 first is a minute representation of his seven-headed horse—which is quite grotesque. 
 The villagers say these were found in a well, and it is quite evident they had 
 no connection whatever with this temple. 
 
 On the outer walls of these cells the figures in the principal niches correspond 
 with those of the doorways. On the Vaishnava shrine to the north (Plate XCI) 
 are images cf Lakshmi-Narayana with G-aruda, Varaha, Vishnu, the Vamana- 
 avatara. &c. Round the west or central adytum are Mali ak all, Bliairava, Mahisasu- 
 ramardini, and Natesa ; while on the walls of the south shrine are Brahma with 
 Sarasvati on his knee, repeated in the three principal niches, and Brahma standing. 
 The a ass-hoof ” ornament, though now broken off* in most places, was originally 
 of as frequent occurrence here as at Sunak. 
 
 The figures sculptured on the walls appear to have been carved in high relief 
 and with considerable spirit, and in this respect are perhaps more of the character 
 of older work than that on some of the other temples which may fairly be 
 ascribed to the same or a later age. But exceptions in such details are not 
 uncommon—being dependent on individual capacity or taste on the part of 
 workmen. 
 
KASARA, BHILADI, &c. 
 
 107 
 
 The central hall, surrounded by twelve pillars—all standing on the low screen 
 that encloses it, has a double architrave resting on the lintels that lie over the 
 bracket capitals of the pillars ; and as at Sunak it is the second that forms the 
 regular octagon on which the dome rises in concentric circles of plain leaf 
 mouldings, round the outer edges of which depend serrated fringes or “ drops.” 
 A lotus pendant hangs from the apex of the dome. 
 
 The pillars are all of one pattern (Plates LXXXVIII and LXXXIX, 3) ; 
 the ornamentation on the shaft naturally reminds one of the pillars in some of the 
 Brabmanical caves at El ura, but the bracket capital carved with four armed 
 dwarfs differentiates them, and closer comparison makes it manifest that there is 
 no indication here of relative age. This Kasara temple and that of Sftnak are of 
 the same period, and they can scarcely differ in age by more than fifty years 
 from the Delmal and Modhera temples; the pillars on the screen wall of tlie 
 chauri in the latter (Plates VII, VIII, LIII, LXXXV) are quite of the same 
 style as here—but they alone would scarcely be a safe guide, and we have to 
 take into account the whole style of the structure. The curves of the Sikhara are 
 much the same as those on the Sunak temple, and the arrangement of the plan 
 and roof of the mandapa is quite the same. 
 
 In many places about this temple—on lintels, mouldings, under images, &c. 
 —are carved names and letters, such as Madana, PHvada, Pralada (?), Ajada or 
 Ajada, &c. ; but, from the fac-similes taken these do not appear to be of very 
 early date, though it is impossible to say exactly to what age—later than the 
 twelfth century—they may belong: the}^ are probably the names of workmen or 
 masons, if not of visitors. 
 
 The basement is mostly covered by an accumulation of earth, about 3 feet 
 deep, round the temple ; but a sketch and section of its mouldings to a scale of 
 l-20th is given on Plate LXXXVIII, 2. 
 
 In the Kankrej state on the north of the Banas river, about twelve miles 
 south-west from Disa, and eleven north of Vayad is the village of Bhiladi or 
 Bhilcli, three miles south of it is Mudetha or Mundetha, and about four miles 
 south-west of this again and fourteen miles north of Ivasar& is Khem ana. At 
 all three villages there were old marble temples about forty years ago; but in 
 1890 Mr. Cousens found that the Bhiladi temple “had not only been razed to 
 the ground but its foundations had even been dug out and the whole of the 
 material carted away to be converted into lime.” The same fate has befallen the 
 old shrines in the neighbouring villages of Mudetha, and Khemana, where “a few 
 foro-otten fragments, lying near the pits, out of which these temples had been 
 rooted, were sufficient to show that the architecture was of that same high class 
 that once adorned Chandravati. 
 
 1 Ante, p. 29 ; and conf. Progress Report , Bombay Govert., 1889-90 ; Revised Lists of Aniiqn. Remains, 
 Bombay (1897), p. 234. 
 
 0 2 
 
108 
 
 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 CHAPTER XIII. 
 
 RIJHAVI, SANDERA, MANOD. DHINOJ, &o. 
 
 Plates XII, XCII-CIII. 
 
 nUHAVI is a village about three miles south-west from Sunak. Here is the 
 XL shrine of an old temple of Nilakantha Mahadeva, perched upon a high 
 artificial brick mound (see Plate XCII). The mandapa has been destroyed and 
 cleared away except a portion of the basement. The temple faced the east, and 
 has been of the same style as that at Sfinak; its better preservation perhaps 
 helps to give the work the appearance of having been somewhat superior in style ; 
 but the whole of the walls are covered with whitewash. 
 
 In the principal niches on the north, west, and south faces respectively are 
 figures of Brahma with Sarasvati, Siva and Parvati, and Lakshmi-Xarayana. 
 Under these, on each side, are pairs of erotic figures. The doorway of the shrine, 
 which is much encrusted with whitewash, has a figure of Ganesa on the lintel, 
 with the members of the triad—BrahmA, Rudra and Vishnu above him; and 
 a linga occupied the centre of the floor of the shrine. 
 
 The brick foundation is an evidence of the early age of the temple, but there 
 is some reason to suspect that the sikhara above the shrine walls has perhaps been 
 rebuilt at a later date : it is more tapering in form than spires of the same age 
 as the walls ; the finial is larger and clumsy like ; and just under the amalasara 
 or circular cap, are added a face on each of the four sides. These were added 
 on later temples to ward off evil spirits, and are to be seen on nearly all the more 
 modern temples in Gujarat, as at Satrunjaya, &c., but are not found on older 
 temples, as for example on the small shrines left behind the Rudra-mala 
 at Siddhapur (fig. 4, p. 68), those behind Limboji Mata’s temple at Delmal 
 (Plate LXVIII), at Sandera (Plates XCIV and XCV), or on the Sunak temple, 
 which was possibly also rebuilt but on the pattern of its first tower. Here it 
 seems to have been re-erected after the style of the later temples, and these faces 
 added at the top. 
 
 At Sandera, a village about two and a half miles west from Ruhavi and 
 between four and five south-west from Shrunk, are two small disused but interesting 
 old temples (Plates XCIV, XCV). Beside them is a modern temple of Sanderi- 
 Mata—one of the numerous Sakti goddesses. 
 
 The larger of the old temples is identical in plan and detail with that of 
 Nilakantha Mahadeva at Sunak, only smaller, being 28 J feet in total length from 
 east to west. It faces the east, and the basement is buried to a depth of about 
 two feet in the soil. In the carving here, as in the old shrine at the tank at 
 Delmal (Plate VIII) the crispness and depth even of the surface ornament is 
 
SANDERA, MANOD. 
 
 109 
 
 noticeable, and, though weathered by centuries, it still strikes the eye by the 
 rendering of light and shade. 
 
 Ovei the shrine doorway, Ganesa is carved on the usual projecting block, 
 whilst above are Brahma, Vishnu, and Siva. In the dome of the mandapa are 
 eight female dancing bracket figures—where at Sunak there are twelve. 
 
 Outside, in the principal niche in the back or west side of the shrine, is a 
 figure of Siva; on the north side is Vishnu, and on the south Brahma. 
 
 The other and smaller shrine is somewhat peculiar and rather more archaic 
 in appearance. The squat square tower reminds us of the temples in Orissa, which 
 have been ascribed to the sixth century. Above the shrine door is a figure of 
 Ganesa, and over him, on the frieze, are the nava-graha or nine planets, as we 
 have them also over the doorway of the small shrine at Vadnagara (Plate LXIII); 
 on an old doorway at Anjar n Kachh, 1 and elsewhere. 
 
 Two and a half miles south of Sandera and four south-west of Stlnak is the 
 village of Manod, Manund or Manoj, at which is a small old temple, still in use, 
 
 but enclosed all round by houses (see plan 
 on Plate XCVI, fig. 1). Like so many 
 others it consists of a small shrine with 
 a porch or mandapa before it On a 
 roof panel in the latter is a curious 
 sculpture representing Vishnu seated on 
 Sesha, whose tail, and those of two 
 attendant snake devis, interlaced and 
 knotted together, form the border of 
 the panel (ill. No. 10). The tails in 
 crossing from one side of the border to 
 the other enclose eight somewhat oval 
 spaces round the circle, and in these are 
 small sculptured figures, among which 
 it is easy to recognise the Narasimha 
 and Varaha avataras of Vishnu, but 
 the other six are not apparently of the 
 same class. 
 
 Sesha or Ananta, the couch and canopy of Vishnu while sleeping during 
 the intervals of creation, is here represented as the vakana or vehicle 2 of the god 
 and portrayed with a human face, having a canopy of three snake-hoods, and 
 with hands joined in reverence. This is more like the Buddhist representation 
 of Nagarajas than anything Hindu : indeed it seems as if the original motif had 
 been Buddhist. He has very large ears and heavy earrings and necklets. The 
 Naganis on each side have a single snake-hood each over their heads, with similar 
 earrings and necklets, and are also in the attitude of worship. Sesha’s wife is 
 Ananta si rsha ; is she represented twice here simply to preserve uniformity in 
 the design ? 
 
 10. Roof Panel in the Temple of Narayana at 
 Manod.—S cale l-10th. 
 
 1 Arcli. Sur. Westn. Ind. vol. II, pi. Jxi, 2. 
 
 2 Vishnu is also represented in the B&daini caves as seated on Sesha ; Arch. Sur. Westn. Ind. vol. I, 
 pi. xxx. 
 
no 
 
 ARCHAEOLOGICAL SURVEY: NORTHERN GUJARAT. 
 
 Vishnu’s right foot and 'left knee rest on the shoulders of Sesha, whilst 
 the left foot is turned up towards his elbow. He is represented here as 
 Cliaturbhuja—four-armed, but the symbols he holds are ncfl the usual ones. 
 The upper ' right holds the chakra , but the lower has . the saluhka or Saiva 
 liho-aptiha, and it is not quite clear what the symbols in the left hands are. 
 All round, from behind Vishnu and Sesha project what seem to be large flower 
 
 buds. 
 
 Dhinoj or Dhenuj is fully five miles south of Manod and about eight 
 west-north-west from Mehsana. It is a village of considerable size, and around 
 it are remains of buildings, tanks, and step-wells of former times. Among these is 
 the old temple of Vyaghresvari—whose vehicle is the tiger ( vydghra ) the patron 
 goddess of the Sonis or goldsmiths and of the Mesri Srimali A £niyas. (See 
 plan on Plate XCV1, fig. 2, and photograph on Plate XCV1I.) It stands to the 
 south of the town above the bank of an old tank. 
 
 This temple faces the east and seems also to have been rebuilt, the portions 
 of the original left undisturbed are the low screen wall round the mandapa and 
 the pillars, which are of an old pattern. The dome is in the Muhammadan style. 
 The course in the basement, usually filled by a close line of elephants, is here 
 almost plain but divided up by half pillarettes into small spaces, in a very few of 
 which are carved the head and fore-quarters of elephants (Plate XCVII). The 
 screen wall or vedi is very richly carved with a variety of florid patterns arranged 
 vertically and broken by compartments containing Saiva figures (Plate XCIX). 
 The kaksliasana over this, forming the sloping seat-back, is in a more modern style 
 than the rest, and only the corner blocks seem to have been finished. 
 
 In the front porch there is also a finely-carved roof of geometrical design, 
 which can best be explained by the drawing and section on Plate XCVIII. Near 
 Dhinoj are the remains of the supply sluice of an old tank consisting of three 
 large circular openings through which the water was admitted into the reservoir, 
 which has long since disappeared (Plate 0). 
 
 Kanoda, MotAb, Goiiad, &c. 
 
 Plates CI-CVIII. 
 
 Kanoda is a small village on the Rupen river about four miles to the 
 south-west of Dhinoj. Close to it, upon the south side of the village tank are 
 the ruins of what must once have been a very pretty little temple. The mandapa 
 is left, but the shrine has all but disappeared—only part of the foundations now 
 remaining: sufficient, however, to show its size. Its door frame has fallen within 
 it and lies in pieces—the two jambs and the lintel. 
 
 The hall, though of much the same style and workmanship as the temple of 
 Nilakantha Mah&deva at Shnak, is arranged somewhat differently—having three 
 porches to the mandapa (Plate XCVI, fig. 3). The style of pillars is much like 
 the others already described, and, as at Sunak, we have the chaitya -window 
 ornament on the basement of the screen wall. The basement or pitha itself is 
 less in height in proportion as the temple itself is smaller than at Sunak, and 
 
PLATE XXI. 
 
KANODA, MOTAB, GORAD, AND YIRTA. 
 
 Ill 
 
 accordingly the two upper mouldings, usually filled with elephants and with human 
 figures, are both omitted to reduce the height. 
 
 The domical roof of the hall has been decorated in the usual way, but instead 
 of a central pendent ornament, it has a flat rosette or lotus, and there are sixteen 
 brackets round the dome to support as many dancing figures and musicians. 
 
 In the middle of the shrine lies a large stone head measuring 12J inches 
 from the chin to the top of the forehead, looking like the head of a gigantic 
 dwarapala; and beside it is a fragment with a devi sculptured on it, which the 
 villagers call “ Bormarana-devi. 
 
 Motab is a village about three miles south of Dhinoj, and not far up the 
 river from Kanoda. On the east side of the village tank is a neat little shrine, 
 of which the mandapa has quite disappeared, and a great part of the outer facing 
 
 of the back w T all has fallen (Plate Cl). The temple faces the east. On the plinth 
 
 or Tcumbha of the wall are many more pairs than are usual of highly erotic 
 figures. The elephants on the basement are somewhat larger than is common on 
 small temples, and at each outer corner is a very obese kneeling figure with his 
 shoulders thrown back and the hands laid together as if in worship. Among 
 
 the female figures on the wall face or jahg/ia is one in the act of applying 
 
 something to her eye with a stick or brush, while she holds a cup or pot in 
 her right hand; another arranges her hair with the right hand and holds a 
 mirror in the left. 
 
 In the shrine is a high altar or asana against the back wall on which is 
 placed a large-headed bust with long pendent ears. It is much battered, but 
 occupies the principal place among other slabs carved with figures which are placed 
 here. This temple is known locally as Jakrad Yir. 
 
 Gorad is a village on the Pushm&vatl river, about three miles north-east 
 of Dhinoj. Here is a small old sculptured temple in a walled enclosure, dedicated 
 to Somesvara Mahadeva. Part of the basement is now buried below the present 
 ground level ; the porch appears to have been rebuilt, and is not bonded with 
 the masonry of the shrine, and the prominent mouldings of its base are 10 inches 
 below the corresponding ones of the shrine. It faces west (Plate CII). 
 
 The principal figures on the outer walls of the shrine are M a halt ala on 
 the north, Natesa on the east, and Bhairava on the south, whilst over the 
 shrine door is Ganesa. These figures are well carved and remind one somewhat 
 of the Elura cave images. The jambs and lintel of the doorway are much 
 encrusted with layers of whitewash. 
 
 In the porch is a neat flat ceiling (Plate CIII). The sikhara or spire is 
 entire, though it has been mended and possibly rebuilt. The roof of the porch 
 is evidently quite modern. 
 
 Half a mile west by north of Gorad is the village of Yirta, in which is 
 also a neat little temple of Nilakanthesvara, of which the shrine is similar to 
 that of Gorad, but it has the addition of a mandapa (Plate XCYI, fig. 4). The 
 pillars are not so richly sculptured or so well finished as those at Sfinak and 
 Sandera. The domed roof of the hall resembles that at Sunak, but it has only 
 three bracket figures left—out of the twelve that once adorned it. 
 
112 
 
 ARCHAEOLOGICAL SURVEY: NORTHERN GUJARAT. 
 
 In the three main niches of the shrine walls are the same figures as at 
 Gorad • over the shrine door is the representation of Ganesa; and the temple 
 faces west. There can be no question then of its being originally a Saiva shrine. 
 
 In the hall there is a loose black stone image of Vishnu, about 2 feet 
 10 inches high, in a standing attitude, which must have come from some other 
 temple. 
 
 Vayad and Mandwa. 
 
 Vayad is a small village about two miles south of the Banas river and 
 fourteen miles north-north-west from Patan. It is regarded as being the ancient 
 Vayuvata of the Vayu Pur ana, and the present village still possesses a celebrated 
 image of Vayu, for which an annual jatra , or fair, is held. It is said that 
 the original image, mentioned in the Purdna , was thrown into the old well, and 
 the present one installed in its place. 
 
 Here is one of the old step wells of Gujarat which Hindus were so fond 
 of constructing as meritorious works for the public good (Plates CIV-CVI). It 
 is about forty yards in length and 12 feet 8 inches between the side retaining 
 walls. 
 
 The structure is of five storeys in depth, and, except at the bottom of the 
 fourth storey downwards, the landing platforms are unusually narrow—at the 
 bottom of the third stair the landing beino; little over two feet in breadth. Alone: 
 the side walls run wide ledges at each stage. As usual, it ends in a circular 
 draw-well, about 13 feet in diameter at the top and diminishing to about 10 \ feet 
 below. At the head of this is the usual met for drawing up water by means 
 of bullocks for irrigation. 
 
 The pillars supporting the roofing slabs over the platforms of each landing 
 are of two patterns: an older, in which the shaft changes from square to octagon 
 and higher to round (Plate CVI, fig. 1), and one with a square shaft (fig. 2), 
 
 quite of the pattern adopted in the Muhammadan mosques from the fourteenth 
 
 century downwards. Possibly this may be due to some restoration of this well ; 
 or it may not be of great age. On one of the pillars of the older type is a 
 much abraded inscription that seems to be dated in the thirteenth century of the 
 Vikrama-samvat era. 
 
 In a panel on the wall is a figure of Siva or Rudra in the Bhairava mani¬ 
 festation (Plate CVI, fig. 4)—four-armed, with the hide of an elephant behind his 
 shoulders, and in the favourite attitude of spearing a victim as represented in the 
 sculptures at Elephanta and Elura. 1 
 
 Another we] l of a different type may be taken along with this. It is close 
 to Mandwa, the principal village of a small chiefship on the left bank of the 
 Watrak river, about five miles south of Amaly&ra. Constructed in the bank of 
 the river, a little to the north of the village, it is built of brick and consists of 
 
 a circular shaft about 25-J feet in diameter at the top and somewhat less below. 
 
 1 Burgess, Rock-Temples of Elephanta , 800 ed. pp. 35-38, and Arclu ol. Surv. Westn . India , vol. V,. 
 p. 24 and pi. xxii, 2. 
 
VAYAD AND MANDWA. ii3 
 
 A narrow arch is thrown across the mouth of the shaft, for the apparatus 
 necessary for drawing up the water ; and in one side of the well, chambers are 
 built in three storeys (Plate CVII). It is thus of the type of the Bhamaria 
 well at MahmMabad . 1 
 
 A passage, in the thickness of the wall, goes round the upper part of it and 
 descends into one of the rooms ; and at the north side another stair descends to 
 the rooms in the first storey. On this upper floor there are three rooms in front 
 and three smaller ones behind ; and in the two lower storeys there are only 
 three front rooms. The central front apartment on each floor is the larger and 
 has an arched window looking into the well, whilst one of the smaller corner 
 rooms contains the spiral stair connecting the floors. The walls are largely 
 occupied by small recesses in which vessels for food or other articles might be 
 placed—so that these cool retreats could be occupied in comfort during a hot, 
 sultry day. 
 
 The water in the -well was supplied by percolation from the adjoining river, 
 and therefore it was necessary that it should be sunk somewhat deeper than the 
 bottom of the river bed. The structure is quite Muhammadan in conception and 
 is not, probably, more than four centuries old—possibly less. 
 
 1 Arch. Surv. Westn. India , vol. VI, p. 46, 47, and pll. lxxvi, lxxvii. 
 
 V 
 
114 
 
 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 CHAPTER XIV. 
 
 TARING A, &c. 
 
 Plates CYIII-CXI. 
 
 ARINGA is one of the Jaina tirthas or sacred places of pilgrimage. It is 
 
 L situated 1 among the hills on the west of the Sabhramati river, in the 
 
 Gadhw&da district of the Mahi-K&ntha, about twenty-six miles east-north-east 
 from Siddhapur and three and a half north-west from Hadol. It is approached 
 from Dabhora—from which it lies about five miles to the north-east—through 
 three miles of flat scrub-covered country, then up a mountain torrent bed under 
 
 large banian trees, up a steep slope of loose sand for half a mile, then over a 
 
 roughly paved ascent and through a large arched portal, and finally down a very 
 o-entle descent into a basin among the hills, in the middle of which and sur¬ 
 rounded by an extensive paved court-yard stands the temple of Ajitanatha— 
 
 the second of the Tirthakaras—built by Kumarapala (1143—1174) in his later 
 
 years. 
 
 It retains, according to the R&s-ni&ld , 2 “ more of the venerable appearance 
 of age than either of the shrines of Paiitan&, though, like them, it has suffered 
 
 much from the modern innovator : it is surrounded by several small temples of 
 recent date, and in its vicinity are, as usual, reservoirs of the purest water. 
 On the hill there remains a shrine to the Devi T&ranam&tA, from which is 
 
 derived the name of Taringa; it is associated with the times of Veni Vachha- 
 
 raja , 3 and his Nagaputri consort, and the site was probably occupied by a building 
 long before the royal convert of Anahilawada installed Sri Ajitanatha. A jangal 
 
 of the thickest character, surrounds the hill on all sides, and renders access 
 
 difficult to all, and nearly impracticable to a party unprovided with a guide, 
 much more to an invading enemy. Two easily defensible paths alone give access 
 to the plateau on which the temples stand, and which like that at Idar, is 
 fortified by the filling in of the few gaps nature had left exposed. On three of 
 the surrounding peaks are built little whitened chhatris or pavilions, which, from 
 their exceeding brightness, when a glimpse of them is now and then obtained 
 through black ravines and tangled forest, serve as lanterns of the day, pointing 
 out to the way-worn prilgrim the site of the holy dwelling of the ‘ Invincible 
 Lord.’ ” 
 
 The Jainas make pilgrimages to this shrine, particularly at the full moons of 
 the month of Kartika and Chaitra—the first and sixth months of the sarhvat 
 year in Gujarat which follows the amanta reckoning, or from new moon to new 
 moon. 
 
 a ^ VV * auuuc*. \ Ul. JL ? jJ. 0\JZ7, 
 
 Mentioned in an Ab4 inscription, as of the Agara race, and who, in conjunction with Soma (the moon) 
 started the Chaudravansa and Vachhya families.— Asiat. Res. vol. XVI, p. 134. 
 
TARINGA. 
 
 115 
 
 The temple measures about a hundred and fifty feet in length by a hundred 
 across, inclusive of the porches of the mandapa (see plan on Plate CIX). It is 
 built of white sandstone and brick, and the labour in bringing the stones through 
 the forest to the top of the hill must have been enormous. 
 
 The arrangement of plan is explained by the drawing on Plate CIX, in 
 which it will be noticed that the mandapa is entered from three sides, with 
 porches on the north and south supported by two advanced columns , but on the 
 front the porch is greatly enlarged, having ten columns. This occupies a plat¬ 
 form measuring about 38 feet by 23, and the central pillars of the first and 
 second rows are connected by arches — probably an alteration on the original 
 structure. On each side of the entrance to the hall is a small shrine—possibly 
 to Mahayaksha and Ajitabala-yakshi. 1 The mandapa has eight octagonal 
 columns, arranged in a way that we do not meet with in earlier temples, or per¬ 
 haps even in later ones. Its genesis is this : if we place, one across the other, two 
 parallelograms each of whose dimensions are three and two, and divide the longer 
 sides of each into three—then the eight corners and these points of division give 
 sixteen points of support for the roof. In this case the parallelograms are 
 36 feet 9 inches by 24 feet 6 inches, and the distance between the middle pillars 
 on each flank of the inner octagon is 12 feet 3 inches, and between its corners 
 8 feet 8 inches from centre to centre. The outer corners of the parallelograms 
 are all occupied by attached pillars except the two toward the shrine; and 
 behind them are four others symmetrically arranged, with an arch inserted between 
 the middle pair. Close behind the last, stand other four connecting the screen 
 that shuts off the shrine. The cell is about 18J feet square and has a recessed 
 bench or vedi or asanci on each side as well as along the back wall. The plan 
 here is also derived from two parallelograms measuring 18 feet 3 inches by 
 
 13 feet 4 inches laid crosswise so as to leave at each corner an angle projecting 
 inwards about 2 feet 5 inches on each face. On the principal dsana a large 
 figure of Ajitanatha is seated: in the right-hand recess are three smaller 
 images; in the left are four Tirthankaras of various sizes; and at least eight 
 others against the walls. There are also several in the mandapa. 
 
 The bhrama or pradakshmd round the shrine is well lighted by three large 
 windows that advance out beyond the walls, and are shaded by projecting eaves. 
 The pillars of the porches are illustrated by the drawing on Plate CXI, fig. 2. 
 
 The mandapa is double storeyed and has an open arched entrance of Muham¬ 
 madan style over each of the three doors. 
 
 The walls are cut up by horizontal mouldings as well as by numerous 
 vertical angles leaving facets of various breadths ; and round the whole, at about 
 
 14 feet from the ground, runs a belt of sculpture five feet deep, in which 
 female figures in dancing and other attitudes predominate. About four feet higher 
 is another belt of smaller figures of gods and goddesses, mostly single figures. 
 
 On the wall is an inscription in nineteen short lines recording a restoration, in 
 which many alterations were doubtless made, in the time of the Emperor Akbar. 2 
 
 1 Hemachandra, Abhidhana-chintamani, 411. 41, 44. 
 
 2 See the text of this in Epig. Ind. vol. II, p. 33 f., No. 29. 
 
116 ARCHAEOLOGICAL SURVEY : NORTHERN GUJARAT. 
 
 The spire or sikhara is of the usual style of the Gujarat temples, and 
 might readily be taken as belonging to the sixteenth or a later century ; the 
 central tower is surrounded and overlaid by representations of the same on 
 smaller scales. 
 
 Other Remains. 
 
 It is not to be supposed that all of the antiquities in the Baroda territories 
 have been surveyed or are described among those noticed in the preceding pages. 
 The northern province or pr&nt especially has been but little visited by Europeans, 
 except along the main routes, and there are probably a number of interesting 
 remains there as well as in the other districts. 
 
 A list of the places that have occasionally been mentioned as containing 
 architectural antiquities — and respecting which enquiry might well be made — is 
 appended here. Among them there may still be some of considerable importance 
 that might yet be surveyed when opportunity permits. Many of them are 
 mentioned in the published Lists 1 from the reports of inhabitants and of native 
 officers, but such accounts are not authoritative as to age, style, or merits. 
 
 (1) At Nausari is a Jaina temple of Parsvanatha with images of the twenty- 
 four Tirthankaras; temples of Krishna, Mahadeva, Ash&puri-mata, &c. ; an old 
 Farsi fire-temple ; dargahs of Makhtum Sh£h and Sayyid Sa’adat; and a palace of 
 the Gaikwads. 2 (2) At Palsana, 9 miles N.N.E. from Naus&ri, two Hindti temples 
 and a large tank are of some interest. (3) Maha or Mahuva on the Ptirnfi, 
 14 miles east by north from Nausari, has u a Jaina temple with a modest exterior,” 
 but which “is an excellent piece of architecture inside.” 3 
 
 (4) Variav, about two miles from Surat, has two Hindu temples and a mosque. 
 
 (5) At Kamrej on the Tapti, 11 miles N.E. from Surat, is a temple of Sri 
 N&rada Brahma, with an image of superior ancient art in a subterranean shrine * 
 also temples of Sri Kotesvara and of Mokshanatha Mahadeva on the banks of the 
 river ; and an old temple of Kalabhairava, half a mile to the north. 
 
 (6) Songacl in lat. 21° 10' N., long. 73° 37' E., near the Tapti Valley Railway, 
 has a notable native fort, with the ruins of a palace and some temples. And 
 
 (7) at Sal her in Baglana (lat. 20° 43' N., long. 74° E.), about 40 miles S.E. from 
 Songad, are two other interesting forts. 
 
 (8) At Baroda is the celebrated Navalakhi step-well or Wav. (9) At 
 
 Seva si, 6 miles west from Baroda, is also a fine step-well with an inscription. 4 
 
 1 The first draft of a list of these remains, as of tliose throughout Western India, was submitted by me to 
 the Bombay Government in a Memorandum on the Survey of Architectural and other Remains , 24th August 
 1870 (see pp. 17, 18). That list formed the basis of the revised and amplified Lists of the Antiquarian 
 Remains in the Bombay Presidency , $c. 1885 (pp. 166-171). This last was edited in the Revised Lists by 
 Mr. Coueeus, 1897 (pp. 225 ff.). The enumeration now given includes several additions of which no details 
 are as yet available. 
 
 Baroda\ Gazetteer , p. 564. This work has also been drawn upon in the following details. 
 
 :i Ibid. p. 581. 
 
 4 Forbes, Oriental Memoirs , 8vo. ed. vol. II, p. 101. 
 
UNSURVEYED REMAINS. 
 
 117 
 
 (10) Fa dr a, 14 miles W.S.W. from Baroda, lias a temple of Amba-mata. And 
 
 (11) Ranu, 4 miles south-west from P&dra, has a temple of Tulja-mata. 
 
 (12) Petlad, 11 miles S.W. from Anand, has temples of Ramanatha, Gomanatlia, 
 and Kalkii-mata, with the dargah of Arjunshah (died A.D. 1205), and two masjids. 
 
 (13) Sojitra, 7 miles NAY. from Petl&d, has two wells “of ancient date and some 
 pretensions.” 1 (14) B had ran, 11 miles N.E. from Petlad, has a temple of 
 Bhadrak&li-mata. 
 
 (15) At Valan, 5 miles south of Miyagam, 2 (16) at Atali also in the 
 Choranda division ; and (17) at Mandala, near Dabhoi, are step-wells. (18) 
 Karvan, 8 miles east from Miyagam—the ancient Kayavirohana, a famous tirtha 
 —has remains of mauy old temples. (19) Karnali and Chandod, on the Narmada, 
 at its junction with the Or or Uri river, have noted temples of Somesvara, 
 Kubera, and Pavakesvara in Karnali, and of Kapilesvara, Seshasayi, Kasi-visvesvara 
 and Chandika-mata, sculptured on the outer walls. And (20) at Ambali village, 
 close bv, is the temple of Anasuya—a supposed incarnation of the Trimurti. 
 (21) At Barkal, also on the Narmada, is a temple of Vyasa Muni. (22) Ten, 
 between Chandod and Dabhoi, has a tine tank, octagonal in shape, with stone steps 
 descending to the water, said to have been constructed by Visaladeva Vagliela 
 under the charge of the architect of the Hira gateway at Dabhoi. (23) Si nor, 
 on the Narmada, 19 miles SAY. of Choranda, has temples of Bhadresvara, of 
 
 Angaresvara Mahadeva, &c. 3 
 
 (24) Ancient remains have also been reported at Kathwada, 8 miles E.N.E. 
 from Ahmadabad; at Yehelal, 3^ miles N.E. of the last; at Bahiyal, 11 miles 
 E. from Kathwada; and at Lawad on the Mesva, 6 miles N. of Bahiyal. (25) 
 Vaghjipur, on the Mesva, 4 miles N. of Atarsumba, has a very sacred temple 
 of Utkanthesvara Mahadeva, and (26) Atarsumba, on the Vatrak, has a ruined but 
 
 striking fort with a fine gateway. 4 
 
 (27) At Satej, 9 miles NAY. from Ahmadabad; at Kalol, on the Rajputana 
 State Railway; at Nardipur, 8 miles N.N.E. from Kalol; and at Rupal, 3 miles 
 S.E. of the latter, remains are said to exist; also (28) at Chhatral, 4 miles NAY. 
 
 of Kalol, is a step-well dating from the time of Muhammad Begada, (29) At 
 Kadi 81 miles NAY. from Kalol, are the Rang Mahal and Supra Mahal, the 
 temples of Yudhisvara Mahadeva, of Khakhi Bawa, and other remains ; the Mandir 
 of Gosavi Maharaja contains some elaborate carving. 
 
 (30-48) Between the Sabhramati and Mesva may be named D eh eg am or 
 Detain, 4 miles W.NAY. from Lawad and 18 N.E. from Ahmadabad ; Isanpur, 
 5 miles NAY. of Dehegam ; Chhala, 6 miles north of Isanpur; Wasna, on the 
 Sabhramati, 4 miles west from Chhala. And west of the Sabhramati — Limbo dr a, 
 8 miles N.E. of Nardipur; Mansa, 3 miles north of Limbodra ; Charada, 4 miles 
 north of Mansa; Delwada, 2J miles N.E. of Charada: near Pilwai. 3 miles SAY. 
 
 1 Baroda Gazetteer , p. 540. 
 
 2 p^lej_near which are said to be some interesting old temples-is given in the Lists immediately after 
 
 Modhera but without any indication of its position. There is a Palej a little to the north of Petldd, and a 
 Palaj 5 miles south of Kanoda, but the place referred to is probably Palej, a village surrounded by Baroda 
 territory, on the railway, 16 miles N.N.E. from Bharoch. ^ 
 
 2 Baroda Gazetteer , pp. 554, 555. t . p. o . 
 
1X8 ARCHAEOLOGICAL SURVEY: NORTHERN GUJARAT. 
 
 from Vijapur; at 3 miles W.N.W. from Vijapur and 2 east from Kolanda ; 
 Ubkal, 8 miles west of Vijapur; near Merala-vihar, 2 miles S.E. from Ubkal; 
 Wasai, 5 miles W.S.W. from Ubkal ; and Ghojariyft, 4 miles south from Wasai, 
 and as far N.E. from Langhnaj—are reported to have ancient remains ; Saldi, 
 near Langhnaj, has a temple of Mahadeva; Vijapur, has temples of Kalika-mata, 
 Ganapati, &c., and the Kliak Chauk, also some remains to the north-east; at 
 Tatosan, 7 miles W.N.W. from Vijapur ; between Kamona and Dadhiyal, 5 miles 
 south of’ Visalnagar ; and at Visalnagar itself—indeed this whole district from 
 Kalol to Visalnagar is probably deserving of thorough examination. 
 
 (49) At Metrana, 7 miles N.W. from Siddhapur, is a temple of Parsvandtha ; 
 (SO) Daithali or Dadhisthala, on the Sarasvati, 4 miles west of Siddhapur, 
 where is Sandila-kunda, a temple of Vyasa—bearded and holding a leaf of a book 
 in his hand—and a group of old temples and cells 1 ; near by is Mandikesvara— 
 a sacred place; (50) Unjha, 8 miles south of Siddhapur, has a large temple 
 of the Kadavd Ivunbis ; (51) Athor, 3 miles south of Unjha, has a noted temple ot 
 Ganapati, &c. ; (52) Unava, 3 miles west of Athor, has a dargah and temple of 
 Mahadeva ; (53) R,anoj, 7 miles N.W. from Dhinoj, has some Jaina temples ; and 
 (54) Chansama, 9 miles south of Patan, has a temple of Parsvanatha—the largest 
 Jaina temple in the Baroda territory, said to have been built about seventy years 
 ago at a cost of 700,000 rupees. It is built of Dhrangadhra stone, and very 
 richly carved, with numerous spires. The interior is rich, and it is floored with 
 marble. 
 
 There are possibly other remains of interest, but only a thorough exploration 
 of the country could determine what is deserving of survey. Doubtless many 
 epigraphs of historic value would also be found if sought for. 2 
 
 1 Notes of a Visit to Gujarat , p. 73. 
 
 2 This list does not attempt to include the remains in the neighbouring districts of Maliikantha, Revakantha, 
 Pahlanpur, and parts of the Kaiia and Alimadabad zillas. “ Akhaj,” which. Mr. Cousens has added to the first 
 list, as “ about 18 miles from Mehsana,” and having remains of a kirttistambha, I have failed to locate. 
 
 Finis. 
 
TEK / OR UCCHALAKS/RA- CHAJA 
 
 ANHILAWADA PATTANA: PILLARS AND ARCHITECTURAL FRAGMENTS. 
 
 PLATE XIII. 
 
 SCALE TO FIQ-S. 1, 2, 3. 
 
 Scale of 12" -j- |_2 
 
 3 
 
 4 
 
 5 Feet. 
 
PLATE XIV. 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 . 
 
 
 
 
 
 i 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

 
 
 
 
 
 
 
 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
ANHILAWADA: SCULPTURED FRAGMENTS. 
 
 PLATE XVIII 
 
 Scale of 
 
 Inches. 
 
 Scale of 12' 
 
 .S'. Tj.PachecAo, delt . 
 
 4 5 Feet. 
 
 1. PERFORATED SCE.EE1T 
 
 os’ir/Oim: shaikh sahifah»s tomb. 
 

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 il'iilliiiiliiiitl'^niiii 
 
 //. Ccho6CVU> : (JiM/fT 
 
 xTmfcd.v'Ra^'tcrOa, dc£r. 
 
 anahilapattana: shrine of rishabhadeva in a jaina temple. 
 
 0 Feet. 
 
 Scale of i?' 
 
anhilawAda: section of the mandapa in the temple of vAdi pArsvanAtha. 
 

 
PLATE XXII. 
 
 
 
 
 
 ‘ : MV‘ 
 
 ■■ w. 
 
 ris* 
 
 . t* 
 
 *V 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
PLATE XXIII. 
 
 ANHILAWADA: GUMADA MASJID—PLAN, MINAR, AND BUTTRESS. 
 
 PLAN. 
 
 Scale of 10 10 20 30 Feet. 
 
 //. Coua&rits , <ja,v. 
 
 S.-J’.PacAecAo l b, Gasnfuxt Ctsna*r<dsiasv-, 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
PLATE XXIV. 
 
anhilawada pattana: gumada masjid-details. 
 
 6 
 
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anhilawada: shaikh jodh’s masjid-details. 
 

PLATE 2CX.TTC. 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 . 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
INLET SLUICE OF THE KHAN SAROVAR AT ANHILAWADA PATTANA. 
 

 
 
PLATE XXXII 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 ■ 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
ANHILAWADA PATTANA: DETAILS FROM THE KHAN SAROVAR. 
 
 PLATE XXXXII. 
 
 1 , 2 . HILT ID XT STE.IHG COTTE-SES. 
 
 
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 4 . PILASTER PROMT KHAXSr SAROVAR. 
 
 SCALE TO EIGS. 5, 6 - 
 
 SCALE TO FIGS. 1, 2, 3, 4. 
 
 12* 12 3 4 Feet 
 
 1 . ! ' 1 1 1 1 
 
 12 " 
 
 La .i—i. i —j lj 
 
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PLATE XXXUV. 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 . 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
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PLATE 2CXXVI 
 
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 PATAN' OLD WOOD-CARVING ON A HOUSE FRONT. 
 
Jf. , czfe^T. 
 
 Scale 
 
 PLATE XXXTX 
 
 SIDDHAPUR: FRAGMENT OF THE RUDRA MALA. 
 
 20 Feet i 
 

 
sjddhapur: architrave from the rudra MALA temple. 
 
$4 : ! ' ' ' 
 

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 pippii 
 
 
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Scale of 
 
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siddhapur: rudra mala. 
 
 _ ~ 
 
 ' '.i > i-. ' :• - • . ■ • ■' ■! : 1 1 • -• i -■ 
 
siddhapur: rudra mala temple. 
 
PLATE XLV. 
 
SIDDHAPUR: CARVED WOODEN BALCONY WINDOW. 
 
 
 
PLATE XLVII. 
 

 
 
 
 
 I 
 
 1 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 r 
 

 W i> 
 
 w 
 
 
 lililvitfiaialiyi 
 
 nmtwBI 
 
 •ivVjl^M Ww lyjti 
 
 SB 
 
 MODHERA; T] 
 
 SOUTH SI 
 
E GREAT TEMPLE. 
 
 50 Feet, 
 
 DE ELEVATION. 
 

 
 
 
 
 
 
 
 
 . 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 * 
 
 
 
 
 
 
 
 ' 
 
 
 
 
 
 
 
 
 
 
 
 
modhera: open mandapa, in front of the great temple, from the s. w. 
 
modhera; the great temple. 
 
 L-L-A/TIE LX. 
 
 ELEVATIOIT 
 
 Scale of 12" 
 
 9 10 Feet. 
 
 H. Cou4e/ruS, Mjw 
 
 MAIN DOORWAY 
 
 < 7aifJtd.v Tlo/jhoOa , dolt' 
 

 
 
 
 
 I 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
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Scale of iz" 
 
 H- Cotu>esn/>, Mjsiw. 
 
 10 Feet. 
 
 SJiPac/ieao-, cte2£. 
 
 MODHERA: PILLARS FROM THE TEMPLE. 
 
 i-n-i-T-in—— lnr- r- 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 ' 
 
 . 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
modhera: the great temple. 
 
 plate lxv. 
 
 9 10 Feet, 
 
 PILLARS -A.TSTX) PILASTER. 
 
 /Jasj'ia-jf- J2£&/u>&cL, date. 
 
 Scale of 12 
 
 ia-Mri y-HTt 
 
 
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 ' 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
A A 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
SCULPTURES AT MODHERA. 
 
 PLATE LVI. 
 
 Scale of 
 
 H.CotLd&W, 
 
 3 Fee- 
 
 jcutyta/V'IlctffJwba, t 
 Hoju, GofiaL > delb 
 
 G'Ujiat Gasnfiat J 
 


 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
. VADNAGAR: CEILING PANEL FROM a HINDU TEMPLE. 
 
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'2 13 14 15 Feet. 
 
 S. J.Pcccheco, cU.Lt 
 
 Scale of 12" 
 
 H. Cov^esn^. Aixjv'ir. 
 
 
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VADNAGAR: CEILING PANEL FROM A HINDU TEMPLE. 
 
 PLATE L2C. 
 
 
 -lists 
 
 umbi. 
 
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 M .iviVJ 
 
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 Z 
 
 H. CouaesnA ; kUIAAT. 
 
 f&ujicLb Ganfiaib & Homj GofwM, dtlb- 
 
 Feet. 
 
VADNAGAR: A CELL OR SMALL SHRINE OF AN OLD TEMPLE. 
 
 PLATE LXII. 
 
 • -iUv' 
 
 'JlJIlIllllllffl 
 
 
 
 
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 J'lllilllliilliiliiilll 
 
 i]ii!iin)iiliiiH!»iiiii>T7Hl 
 
 
 
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 ELEVATION. 
 
 ! Z 3 4- 5 6 7 8 9 10 Feet 
 
 !■! I = .. I ' ■—j '!■■■ ' 5a Li. . I H - -fai-- J 
 
 f/Cu'U GofULi 1 dcib. 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
vadnagar: doorway and pillar from a cell shrine of an old temple. 
 

 
 
 
 
 
 
 . 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 ‘ 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
PLATE LXV. 
 

 

 
 
 
 
 
 
 
 
 
 
 
 k 
 
 
 
 
 
 
 
 . 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 / 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 . 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
dilmal: temple of limboji mata-details. 
 
 ^ . : •; • ,; .1 >r :■ ■ .\ r «, r. • ‘ v . • . .■ >. <1 i: . 1 1; ^ • 1 . ■ •• ■ ■. • 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
PLATE LXVIII 
 
 : C 
 
 . 
 

 
 
 
 
 
 \ 
 
 
 
 
 ■ 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
DILMAL: TEMPLE OF LAKSHM1 NARAYANA. plate lxx. 
 
W - w 1 ' ^ ' r ^ ! / '•' 
 
DILMAL: SCULPTURES FROM SATI MONUMENTS AND FROM TEMPLE OF LIMBOJI MATA. 
 
PLATE LXXII. 
 

 MUNJPUR: OLD MASJID. 
 
 PLATE LXXIII. 
 
 30 Feet. 
 
 4. WINDOW TXT SOUTH ETTD. 
 
 1. FLA.XT. 
 
 Scale of 10 
 
 U-U-U- 
 
 ' 1 . 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 . 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
N . CfrUAe-TU,, &USIAT'. 
 
 SiEcutajm, DtmAayo / djiit. 
 
PLATE XZ-XIXl'V. 
 
sankesvara: plaster ornament from the old jaina temple. 
 
 i 
 
 
 !i 
 
 
 
 
 
 >JJ 
 
 J 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
CHANDRAVATI AND SAROTRA. 
 
 
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 ■ 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
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sarotra: pillars from the temple of bavanadhvaja. 
 
 'cm .□ 
 
ROHO: STEP WELL. 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
PLATE LXXXI. 
 
 
 
 <3 
 
 ijfr ^ ■ 
 
 if #13?%’ 
 
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 m 
 
 
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 sunak: north wall of the shrine of nilakanthesvara. 
 
Scale of 12" I 2 3 4 5 Feet, 
 
 Jcujrcii/ KcujtioOa. j 
 BitcZru/rro Z>l/VUu' j 
 
 sunak: temple of nilakaktha mahadeva. 
 
 PLATE LXXXII. 
 
 2. QUARTEB SHEWING- 
 
 BASEMEKT 3yEOTJX J IDIXTG-S. 
 
 12 
 
 br.u uuuu: 
 
 H.CcHUX/aJ , /Xtrv: 
 
 12 ' 
 
 ksmffi 
 
 3. VERTICAL SECTION 
 SHEWING- TvTOTTXjTDITSTG-S 
 from 
 
 TO CORNICE. 
 
 <4. HALF PLAN 
 OF SIKHARA. 
 
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 SCALE 
 
 \ 
 
 
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. 
 
 NARATHAR 
 
 i. rtpiXiL-A-ie,. 
 
 sunak: pillar and details from temple of nilakantha mahadeya. 
 
 PLATE LXXXV. 
 
 Scale of 12 
 
 H. CoudtsruS . 6uru' 
 
 GAJATHAR. 
 
 JADAMBA, 
 
 Z 3 _4_5 Feet. 
 
 PIG-TTBES IICsT THE 
 PRINCIPAL HICH.ES 
 OF THE SHRIHE. 
 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 


PLATE LXXXVXX. 
 
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PLATE LXXXVIIT. 
 
 2. BASEMENT 
 
 Scale of 10 
 
 20 
 
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 P • 
 
 SCALE 
 
 12" '_I_2_3_4 Ft 
 
 Si ca-Tcunv I)isnkaj~ &■ Jayrxw'Ro^/u 1 U^ J <LtLt. 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
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 KASARA, SIDE ELEVATION OF THE SHRINE OF THE OLD TEMPLE 
 

 
 
 
 
 
 
 . 
 
 
 
RUHAVI: TEMPLE OF NILAKANTHA MAHADEVA. 
 
PLATE XCIV. 
 
PLATE XCV. 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
PLANS OF TEMPLES AT MANOJ, DHENUJ, KANODA AND VIRTA. 
 
 PLATE XCVI. 
 
 I. TEMPLE OF NARAYAN AT MANOJ, 
 
 2.TEMPLE OF VYAGHESVARI AT DHENUJ, 
 
 3 . TEMPLE OF BAHUSARANA AT KANODA. 
 
 A- . TEMPLE OF IMILKANTHE SVARA AT VIRTA. 
 
 Scale of iO 
 
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PLATE XCVII. 
 
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DHINOJ: SCREEN WALL OR VEDI OF THE MANDAPA OF THE TEMPLE OF VYAGHRESVARI. 
 
 
 
 
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GORAD AND VIRTA: DETAILS. ciji. 
 
VAYAD: STEP-WELL AT THE VILLAGE, 
 
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PLATE 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
TARINGA: GREAT TEMPLE 
 
 PLATE C-JCI. 
 
 1. SCULPTURE OUST THE WALLS, 
 
 
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 Scale of h' 1 2 3 4 5 6 7 8 Feet, 
 
■. . ; 
 
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 ARCHEOLOGICAL SURVEY OF WESTERN INDIA. 
 
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 1875. 
 
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 the same. 1875. 
 
 No. 5. Translations of Inscriptions from Belgaum and 
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 of Inscriptions from Kathiawad and Kachh, by 
 Hari Yaman Limaya, B.A. 1876. 
 
 No. 6. Notes on the Antiquities of the Talukas of 
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 Pandit, Ph.D. 1881. 
 
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 pp. 340, by J. Burgess, LL.D., C.I.E. 1885. 
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 Report on the Architectural and Archeological Remains 
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 and 10 Native Drawings, by Dalpatram 
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 THE INDIAN ANTIQUARY, 
 
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 BUDDHIST ART IN INDIA. 
 
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 LONDON Bernard Quaritch. 
 
List of Volumes constituting the New Imperial Series of the Reports of the 
 
 Archaeological Survey of India. 
 
 Number 
 in New 
 Series. 
 
 Title of Volume. 
 
 Author 
 
 or 
 
 Editor. 
 
 Date 
 
 (passed or 
 proposed) 
 of publi¬ 
 cation. 
 
 1. 
 
 Report on the Belgaum and Kaladgi Districts - 
 
 - 
 
 Burgess 
 
 1874 
 
 II. 
 
 Report on the Antiquities of Kathiawar and Kachli 
 
 - 
 
 Burgess 
 
 1876 
 
 III. 
 
 Report on the Antiquities of the Bidar and Aurangabad Districts 
 
 - 
 
 Burgess 
 
 1878 
 
 IV. 
 
 The Buddhist Caves of Western India and their Inscriptions 
 
 - 
 
 Burgess 
 
 1883 
 
 Y. 
 
 The Caves of Elura and the other Brahmauical and Jaina Caves in Western 
 India. 
 
 Burgess 
 
 1884 
 
 YI. 
 
 The Buddhist Stupas of Amaravatl and Jaggayyapeta 
 
 - 
 
 Burgess 
 
 1887 
 
 VII. 
 
 Lists of Antiquarian Remains iri the Presidency of Madras (Volume I) 
 
 
 Sewell 
 
 1882 
 
 VIII. 
 
 List of Inscriptions and Sketch of Dynasties of Southern India (Volume II) 
 
 Sewell 
 
 1884 
 
 IX. 
 
 South Indian Inscriptions (Volume I) - - 
 
 - 
 
 Hultzsch 
 
 1890 
 
 X. 
 
 South Indian Inscriptions (Volume II) - 
 
 - 
 
 II ul tz sch 
 
 1891 
 
 XI. 
 
 Report on the Sharqi Architecture of Jaunpur 
 
 j 
 
 ( 
 
 Burgess, 
 Fiihrer, and 
 Smith. 
 
 J 1889 
 
 X,, 
 
 Monumeutal Antiquities and Inscriptions in the North-Western Provinces 
 and Oudli. 
 
 Fiihrer 
 
 1891 
 
 XIII. 
 
 Epigraphia Indica (Volume I) - 
 
 - 
 
 Burgess 
 
 1891 
 
 XIV. 
 
 Epigraphia Indica (Volume II) - ... 
 
 - 
 
 Burgess 
 
 1893 
 
 XV. 
 
 South Indian Buddhist Antiquities - 
 
 
 Rea 
 
 1894 
 
 XVI. 
 
 Revised Lists of Antiquarian Remains in the Bombay Presidency - 
 
 ( 
 
 l 
 
 Burgess and 
 Cousens. 
 
 | 1897 
 
 XVII. 
 
 List of Architectural and Archaeological Remains in Coorg 
 
 
 Rea 
 
 1894 
 
 XVIII. 
 
 Report on the Moghul Architecture of Fatlipur Sikri (Parts I-IV) - 
 
 - 
 
 E. W. Smith 
 
 1895-98 
 
 XIX. 
 
 List of Antiquarian Remains in the Central Provinces and Berars 
 
 - 
 
 Cousens 
 
 1897 
 
 XX. 
 
 The Jaina Stupa and other Antiquities at Mathura 
 
 - 
 
 V. A. Smith 
 
 1897 
 
 XXI. 
 
 Chalukyan Architecture, from the Ballari District, Madras Presidency 
 
 - 
 
 R ea 
 
 1896 
 
 XXII. 
 
 Bower Manuscripts ------- 
 
 - 
 
 Hoernle 
 
 1894 
 
 XXIII. 
 
 Muhammadau Architecture of Bharoch, Cambay, &c., in Gujarat 
 
 - 
 
 Burgess 
 
 1896 
 
 XXIV. 
 
 The Muhammadan Architecture of Ahmadabad, Part I 
 
 
 Burgess 
 
 1900 
 
 XXV. 
 
 Monumeutal Remains of the Dutch East India Company 
 
 
 Rea 
 
 1897 
 
 XXVI. 
 
 Report on Explorations in the Nepal Tarai 
 
 
 Mukherji 
 
 1897 
 
 XXIX. 
 
 South Indian Inscriptions (Volume III) - - 
 
 - 
 
 Hultzsch 
 
 1899 
 
 XXX. 
 
 Moghul Colour Decoration of Agra - ... 
 
 - 
 
 E. W. Smith 
 
 1899 
 
 XXXI. 
 
 List of Antiquarian Remains in II.II. the Nizam’s Territories - 
 
 - 
 
 Cousens 
 
 1900 
 
 XXXII. 
 
 Antiquities of Northern Gujarat, Baroda Territories 
 
 -1 
 
 Burgess and 
 Cousens. 
 
 | 1902 
 

 
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