[12] Of the different territorial divisions the following examples occur: Of Vishaya or main division Svabhágapuravishaye and Súryapuravishaye: of Áhára or collectorate Kheṭaka-áhára the Kaira district and Hastavapra-áhára or Hastavapráharaṇí the Háthab district near Bhávnagar: of Pathaka or sub-division Nagar-panthaka Porbandar-panthaka (Pársis still talk of Navsári panthaka): of Sthali or petty division Vaṭasthalí, Loṇápadrakasthalí, and others. [↑]
[13] Kárván seems to have suffered great desecration at the hands of the Musalmáns. All round the village chiefly under pipal trees, images and pieces of sculpture and large liṅgas lie scattered. To the north and east of the village on the banks of a large built pond called Káśíkuṇḍa are numerous sculptures and liṅgas. Partly embedded in the ground a pillar in style of about the eleventh century has a writing over it of latter times. The inscription contains the name of the place Sanskritised as Káyávarohana, and mentions an ascetic named Vírabahadraráśi who remained mute for twelve years. Near the pillar, at the steps leading to the water, is a carved doorway of about the tenth or eleventh century with some well-proportioned figures. The left doorpost has at the top a figure of Śiva, below the Śiva a figure of Súrya, below the Súrya a male and female, and under them attendants or gaṇas of Śiva. The right doorpost has at the top a figure of Vishṇu seated on Garuḍa, below the seated Vishṇu a standing Vishṇu with four hands, and below that two sitting male and female figures, the male with hands folded in worship the female holding a purse. These figures probably represent a married pair who paid for this gateway. Further below are figures of gaṇas of Śiva. In 1884 in repairing the south bank of the pond a number of carved stones were brought from the north of the town. About half a mile north-west of the town on the bank of a dry brook, is a temple of Chámundá Deví of about the tenth century. It contains a mutilated life-size image of Chámundá. Facing the temple lie mutilated figures of the seven Mátrikás and of Bhairava, probably the remains of a separate altar facing the temple with the mátri-maṇḍala or Mother-Meeting upon it. The village has a large modern temple of Śiva called Nakleśvara, on the site of some old temple and mostly built of old carved temple stones. In the temple close by are a number of old images of the sun and the boar incarnation of Vishṇu all of about the tenth or eleventh century. The name Nakleśvara would seem to have been derived from Nakuliśa the founder of the Páśupata sect and the temple may originally have had an image of Nakuliśa himself or a liṅga representing Nakulíśa. Close to the west of the village near a small dry reservoir called the Kuṇḍa of Rájarájeśvara lies a well-preserved black stone seated figure of Chaṇḍa one of the most respected of Śiva’s attendants, without whose worship all worship of Śiva is imperfect, and to whom all that remains after making oblations to Śiva is offered. A number of other sculptures lie on the bank of the pond. About a mile to the south of Kárván is a village called Lingthali the place of liṅgas. [↑]
[14] Compare Beal Buddhist Records, II. 268 note 76 and Ind. Ant. VI. 9. The meaning and reference of the title Bappa have been much discussed. The question is treated at length by Mr. Fleet (Corp. Ins. Ind. III. 186 note 1) with the result that the title is applied not to a religious teacher but to the father and predecessor of the king who makes the grant. According to Mr. Fleet bappa would be used in reference to a father, báva in reference to an uncle. [↑]
[15] Whether the Valabhis were or were not Gurjjaras the following facts favour the view that they entered Gujarát from Málwa. It has been shown (Fleet Ind. Ant. XX. 376) that while the Guptas used the so-called Northern year beginning with Chaitra, the Valabhi year began with Kártika (see Ind. Ant. XX. 376). And further Kielhorn in his examination of questions connected with the Vikrama era (Ind. Ant. XIX. and XX.) has given reasons for believing that the original Vikrama year began with Kártika and took its rise in Málwa. It seems therefore that when they settled in Gujarát, while they adopted the Gupta era the Valabhis still adhered to the old arrangement of the year to which they had been accustomed in their home in Málwa. The arrangement of the year entered into every detail of their lives, and was therefore much more difficult to change than the starting point of their era, which was important only for official acts.—(A. M. T. J.) [↑]
[16] Montfauçon’s Edition in Priaulx’s Indian Travels, 222–223. It seems doubtful if Cosmas meant that Gollas’ overlordship spread as far south as Kalyán. Compare Migne’s Patrologiæ Cursus, lxxxviii. 466; Yule’s Cathay, I. clxx. [↑]
[17] The Mehrs seem to have remained in power also in north-east Káthiáváḍa till the thirteenth century. Mokheráji Gohil the famous chief of Piram was the son of a daughter of Dhan Mehr or Mair of Dhanduka, Rás Mála, I. 316. [↑]
[18] All the silver and copper coins found in Valabhi and in the neighbouring town of Sihor are poor imitations of Kumáragupta’s (a.d. 417–453) and of Skandagupta’s (a.d. 454–470) coins, smaller lighter and of bad almost rude workmanship. The only traces of an independent currency are two copper coins of Dharasena, apparently Dharasena IV., the most powerful of the dynasty who was called Chakravartin or Emperor. The question of the Gupta-Valabhi coins is discussed in Jour. Royal As. Socy. for Jan. 1893 pages 133–143. Dr. Bühler (page 138) holds the view put forward in this note of Dr. Bhagvánlál’s namely that the coins are Valabhi copies of Gupta currency. Mr. Smith (Ditto, 142–143) thinks they should be considered the coins of the kings whose names they bear. [↑]
[19] The three types of coins still current at Ujjain, Bhilsa, and Gwálior in the territories of His Highness Sindhia are imitations of the previous local Muhammadan coinage. [↑]