Candasutinam in the Nanaghat Cave Inscription
By Dineshchandra Sircar
Summary
The Nanaghat Cave Inscription No. I, edited by G. Bihler, features a passage praising Samkarsana and Visudeva, described as descendants of the Moon, endowed with majesty, and the four guardians of the world (Yama, Varuna, Kuvera, and Viasava). Bihler interprets "Candasutinam" as an epithet for these deities, linking it to "Camda." However, Dinesh Chandra Sircar challenges this, arguing that the vowel marking in the third letter of "camdasutinam" indicates a short "a," not a long "ā," which is unusual in Prakrit. He further suggests the word should be read as "Candrasutinam" (candrasūryayoh), with "mahimivatinam" fitting as an epithet. The inscription also records the lineage of Caudhuri family members, including Caudhuri Capamta Raiji, his son Sr1 Caudhuri Amanata Raiji, and his son Sr1 Caudhuri Varajora Simgha, with the scribe identified as Cainduvad Simghamana. The inscription is dated to 1746 CE, corresponding to the 28th year of Muhammad Shah's reign and corroborated by Vikrama and Saka era references. Udayapura-nagara, mentioned in the text, is noted as an unimportant town in Malava. The omission of "Sr1" before Jasavamta's name suggests his death, though the term is retained in two instances for clarity.
Conclusion
The Nanaghat Cave Inscription's attribution to Candasutinam, as established through linguistic analysis, offers critical insights into the historical and religious context of Udayapura-nagara in Malava. By correcting Bihler's interpretation of "camdasutinam" as "candrasutnam," the inscription now aligns with the veneration of lunar lineage figures, reinforcing the significance of Candasutinam as a revered patron. The absence of "Sr1" before Jasavamta's name further underscores his posthumous status, reflecting familial succession and continuity in patronage. This revised understanding enhances the inscription's historical accuracy, situating it within the reign of Muhammad Shah (1710-1748) and highlighting its role in documenting regional religious and dynastic dynamics during this period. The inscription thus serves as a vital source for tracing the socio-political and cultural landscape of early modern Malava.