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of Yuvarajadeva I of Dahala, which is the well-known name of the country between the Ganges and Narmadā and which is mentioned even by the Arab geographer | Alberuni who visited the country during the reign of Gangeyadeva, the great-greatgrandson of Yuvarajadeva I. Dahala formed the western part of the Chedi kingdom. In this country there is no Śivite monastery which could claim to be such a grand institution as the Golaki Matha except the Chaunsatha Jõgini temple at Bhedaghat which is of a type suited for the Pasupata sect to which the teachers and priests of the Golaki Matha belonged. The worship of the female energy is the prominent feature of this sect and the Bhedaghat matha enshrines female deities even exceeding 64, the traditional number. The matha is gola or circular and the name Golakī fits in very well, if it was given on account of the structure of the hypethral cloister occupied by the joginis. But the mention in some inscriptions of the alternative name Golagiri seems to indicate that the monastery took its name from the hill on which it was situated, which is a very natural thing to call after. The Chaunsatha Jogini matha is situated on a roundish hillock which was probably called Golagiri or the round hillock. When the matha was constructed on it, it superseded the name of the hillock and came to be named after the goddesses installed there. It must be remembered that the word Bhedaghat cannot be a name of a hill. It plainly refers to a ghat or crossing of the Narmada river there. Therefore it does not come in the way of the name of the Golaki Matha. My view is that the original name was Golagiri Matha, which in course of time got corrupted into Golaki Matha. I should also state here that Mr. R. D. Banerji, a Superintendent of Archaeology and competent palæographist, has recorded his opinion that "the script in which the names of the joginis have been carved on the pedestals belongs to the tenth century, the period to which Yuvarajadeva belonged. It is also in the fitness of things that a gran 1 matha to which a third of a big province was gifted should be located in the vicinity of the donor's

capital, from which the temple is not more than three miles away. I am calculating this from the present situation of the village Tewar, but Tripuri in its heyday extended far and wide, and must certainly have included the Golagiri monastery within its limits. Yuvarajadeva was a very great builder. We have numerous remains of temples and buildings erected by him at several places, for instance, Gorgi, 11 miles from Rewah. Inscriptions have been found there which show that in the Gorgi religious institutions the same sect of Śivites presided as at the Golaki Matha. In fact, I am inclined to hold that the village derives its name from the monastery that was established there and that Gorgi is merely a corruption of Golaki. Golaki Matha attained such importance that the priests and teachers connected with it are spoken in numerous inscriptions of the Madras Presidency as belonging to the Golaki-vamsa or lineage and as Bhikshāmaṭha-santāna or Lakshādhyāyīsantana, that is the descendants of students supported by the lakh gift, or a monastery endowed with Bhiksha gift. Elsewhere they are mentioned as belonging to the Bhiksha matha of the Golaki Matha santana, which leaves no doubt as to the interpretation of these somewhat mixed up terms. Inscriptions referring to the Golaki Matha have been found in Cuddapah, Kurnool, Guntur and North Arcot districts in the Madras Presidency. The matha had its branches at Pushpagiri, Tripurantakam, Tiruparankoņṛam and Devikāpuram. This fact, recorded in a region so remotely situated from the country of its origin, leads me to make an assertion that Gorgi was also a branch of the Golaki Matha, as also Chandrehe where an inscription has been found amongst the ruins of a temple and a monastery, recording their erection by a Śaiva ascetic Prabodha Siva of the Mattamayura clan, the same to which the priests of Nohala's temples belonged. The record states that the buildings were constructed in the Kalachuri year 724-972 A.D. This is just the time when the Golaki Matha of Bhedaghat should have thrown out branches in places close to the Kalachuri capital. Perhaps it would not be too much to

surmise that the Chaunsatha Jogini temple of Khajuraha which is now depleted of its joginis also formed a branch of Golaki Matha, though the pride of the Chandellas who finally uprooted the Kalachuris has caused a tradition to grow up that the Bhedaghat matha was a later one to which the joginis of the Khajurābā temple fled on being displeased with the treatment of the local people. have rather dwelt too long on the Golaki Matha, but the matter is controversial and it occurred to me that I might emphasise the question in order to draw the attention of scholars willing to solve it."

I

Thus it was my intention to leave the question of identifying Golaki Matha to other scholars, but in April last the renowned antiquarian Mr. K. P. Jayaswa! happened to visit the Chaunsath Jogini temple. He thought the matter was more than that of local interest and asked me to move the question again especially in view of the fact that my remarks were delivered to mere students of colleges of a backward province and did not come prominently to the notice of antiquarian scholars, except Dr. D. R. Bhandarkar, who happened to be present at Nagpur when the lecture was delivered. He was interested in the point and took a copy of the lecture for publication in the Bhandarkar Institute Chronicles of Poona, where I am informed it is waiting for its turn to see the light. The Standard Dictionary defines a chronicle as "a register of facts and events in the order of time." So the Poona register will naturally register it in due order of time.

I must confess that my remarks quoted herein before were made without having well studied the Gorgi inscription, which attracted my attention when I visited Gorgi just a few days before the delivery of the lecture. It was the grandness of the ruins at that place (a gorgeous gateway whereof adorns the palace of the Maharaja of Rewa) which made me waver between Gorgi and Bhedaghat in locating Golaki temple. On a reconsideration of the matter I now feel convinced that the monastery at Bhedaghat was really the original Golaki Matha, in spite of some difficult problems to be discussed presently.

The account given of the origin of the matha at Gorgi in the Gorgi inscription and another found at Chandrehe, a village on the Son river about 20 miles from Gorgi, precludes the possibility of Gorgi Maṭha being identical with the original Golaki Matha of universal fame. The Gorgi inscription records that Prabhāva Śiva' was brought from Madhumati by Yuvarajadeva, son of Mugdhatunga, and was made to accept a monastery, where he had built a temple, to the north of which the disciple of that abbot, viz. Praśāntaśiva, later on built another temple of Siva. 2

This information combined with the inspection of the locality makes it clear that Yuvarajadeva's temple stood on a round artificial mound now known as Gurgaja. It was from there that the grand torana (gateway) was removed to the Rewah palace within living memory. These facts clearly show that Sadbhava Sambhu had nothing to do with the buildings or appointments at Gorgi. Yuvarajadeva apparently imitated the model of his guru and lavished money on superior architectural structures. Apparently Sadbhava Sambhu was actuated with a desire to spend more on institutions beneficial to the general public than on mere works of show. The Chaunsatha Jogini temple, so far as grandness of buildings is concerned, is certainly modest as compared with the ruins at Gorgi.

1 शिव्यो वभूव भुवनत्रय कीत्ति नीयः श्रीमत्प्रभावशिवनाम मुनिम्ननीषी ॥ ६ ॥

आनीययं सहज वासनया नयज्ञः श्रीमुग्धतुङ्ग तनयो युवराज देवः ।

सत्वोपकार भवदुत्तम कीर्ति हेतोरमाहयन्मठमनन्त धन

प्रतिष्ठम् ॥७॥

2 येन श्री युवराज कारितलसत्कै लास शृङ्गोपम् प्रासादो तरत : सुमेरु शिखर स्पर्धी । प्रसिद्धम्भुवि सद्द्मस्थापित भीश्वरस्य सकल त्रैलोक्यविरमापकम्, यत्स्वर्गम् ब्रजतस्तदीय यशसः सोपानं मार्गायते ॥ ११ ॥

Nevertheless similarity between the two recalled to mind the original and thus imposed the name of the older institution on the younger one. This explains why the village which grew rear the matha came to be called Golaki, finally corrupted into Gorgi. That the original Golaki Matha was situated in the capital of the Kalachuri kings is confirmed by an inscription found at Tripurāntakam which clearly states that it was situated in Tripuri itself. We can now easily see why Yuvarajadeva selected a pretty remote place for a matha similar to the one his guru built at his own capital. Had he chosen to build one in the same city after his guru had built it, it would have been interpreted as arising from jealousy with his own guru. On the other hand, the absence of a temple and monastery on an adequate scale by the royal house would have been regarded as very derogatory, especially to a king who was really super-charitable, as is evident from the magnitude 1 of a single gift made by him to his guru. As a matter of fact almost every king in his line endeavoured to build a temple of monastery either for personal fame or for religious merit accruing from such an act. For instance, we find Lakshmanarāja, son of Yuvarājadeva I, establishing a monastery at Bilabri in the Jubbulpore district. Again we find his son Sankaragaṇa founding another at Deori Maḍha, which I visited a month ago, 2

At first sight the figures of 3 lakhs villages appears incredible, but looking to the size of villages in the Baster State, some of which could be bought for a rupee each a quarter of a century ago, when I toured in that country, the wonder excited would cease to exist. Mr. K.P. Jayaswaliinforms me that according to Abhidhana Rajendra, the Rutlam Jain dictionary, originally signified

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{ यद्गभ्यते or that which is the subject of an assessment. It may even be a

holding of a few acres of land, which I actually found to be the case in the Wardha district. While checking the Patwari's work I suddenly entered a field which the record showed as belonging to a distinct village, and when I asked where the village was, I was informed that it was a deserted village which consisted of that field alone in which I was standing.

The ruins here which are on the bank of the river Kena (Karnavatı) exhibit a peculiar arrangement. In the centre there was a big temple of Siva, on either side of which there were apparently six rows of structures, each row

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