BOMBAY
- KARNATAKA INSCRIPTIONS
INTRODUCTION
THE
FEUDATORY FAMILIES
The
Kadambas of Hangal
The
well-known feudatory families like the Rattas of
Saundatti and the Kadambas of Hangal and Goa are
represented by a few inscription included in the Volume
Of these, only No. 249 is of some interest.
It comes from Banavasi and is dated in the 12th
regnal year of a
certain Kadamba-Chakravarti Virama and the cyclic year
Durmati, Kartika ba. 5, Monday. The name Virama may be a mistake for Vikrama, the son of
Jayasimha or jayavarman II and the grandson of Chatta,
the first authentic figure of the Kadamba dynasty of
Hangal. If
this identification is accepted, then the present
inscription will be the only record of this Vikrama
discovered so far. The date of the inscription may be equated with Monday, the
25th October. A.D. 1081.
The
chiefs of the Sagara or Manalera family
A
family of local chiefs belonging to the Sagara or
Manalera lineage figures in some records included in
this Volume as feudatories of the Chalukyas of Kalyana. They are described as Sagara-martanda or
Manaler-aditya and had the Simha-lanchhana and
Kesari-ketu. They
were governing the District of Purigere-300 first as
mahasamantas and later as Mahamandalesvaras.
Mahasamanta
Indrakesiyarasa of this family is mentioned in an
inscription (No. 38) of A.D. 1058 from Kuyibal as
administering Purigere-300 as a Rashtraku-taka under
Somesvara I. From
the Prince of Wales Museum inscription of the same king,
dated in A.D. 1060, we learn that Indrakesinâs father
was Jayakesin (I) and that he had a son called ayakesin
(II). The
Hulgur inscription of the reign of Jayasimha II supplies
the date A.D. 1038 for Jayakesin I.
An undated record from Gadag belonging to the
time of Vikramaditya VI gives the name of his
subordinate of this family as Indrakesin (II), son of
Marasingha and grandson of Indrakesin (I).
The last mentioned chief, viz., Indrakesin I, is
apparently identical with Indrakesin of the Kuyibul
inscription. From
the evidence of the Prince of Wales Museum and the Gadag
records, it was surmised that Indrakesin I had either
two sons called Marasingha and Jayakesin II or that both
these persons should be regarded as one and the same
person. Now
a record (No. 47) of the time of the Bhuvanaikamalladeva
or Somesvara II, dated in A.D. 1074, introduces the
kingâ feudatory Mahasamanta Jayakesin as the eldest
son of Indrakesin and the latterâs wife Chandikabbe.
Indrakesin is evidently Indrakesin I mentioned
above and so Jayakesin would be-Jayakesin II.
From this, it is clear that Jayakesin II was the
eldest son of Indrakesin and that Marasingha mentioned
in the Gadag record was his (i.e., Jayakesinâs younger
brother. It follows that Indrakesin II was the son of
Marasingha. The
present record reveals the name of the wife of
Indrakesin I as Chandikabbe for the first time. Though
Jayakesin II is mentioned in the Prince of Wales Museum
inscription of A.D. 1060 of the time of his father, he
figures as a feudatory of Vikramaditya VI in the Hulgur
inscription of A.D. 1077.
But the present inscription (No. 47) shows that
he was the subordinate of Somesvara II also in A.D.
1074. The
latest date for him is supplied by No. 55 of the time of
Vikramaditya VI dated in A.D. 1082. Both Jayakesin II and his nephew Indrakesin II were
feudatories of Vikramditya VI.
An
inscription (No. 107) belonging to the reign
Bhulokamalladeva and dated in A.D. 1138 mentions his
subordinate Jayakesin of the Sagara family as the son of
Vajradanta and Madaladevi of the Kadamba family.
Vajrandataâs father was named Jayakesin and he
had a brother (apparently elder) whose name is lost in
the damaged portion of the record.
This Jayakesin, i.e., the father of Vajradanta,
may be identified with Jayakesin II referred to above,
so that Vajrandantaâs son will be Jayakesin III.
An earlier date for this Jayakesin III as a
subordinate of Bhulokamalladeva is furnished by No. 99
which is dated in Chalukya-Bhulokamalladeva year 53
apparently a mistake for Chalukya Vikrama year 53,
corresponding to A.D. 1128.
He is also apparently identical with Jayakesin of
this family mentioned as a subordinate of
Jagadekamalladeva II in No. 117 dated in A.D 1147. Though the name of the family is not mentioned, Jayakesin
III. This,
therefore, supplies thaw latest date for him known so
far. Jayakesin III was the feudatory of three kings,
viz., Bhulokamalladeva, Jagadekamalladeva II and Taila
III.
In
the light of the above discussion, the genealogy of
these chiefs may be shown as follows.
Relationship
Chart
The
Silaharas of Bijapur
Besudes
the three well-known Silahara families described by
Fleet, a few more branches have been recently brought to
light by the inscription found in the Bijapur and
Belagaum Districts of Mysore State, the former Akkalkot
State (now in the Sholapur District of Maharashtra
State) and Kurnool District in Andhrapradesh.
An inscription from Akkalkot of the time of
Chalukya Vikramaditya VI, dated in A.D. 1114, gives 14
generation of a family of the Silharas starting from
Pittama and ending with Indarasa II, which would place
the former about A.D. 735.
A few inscription from Indi and Sindgi Taluks of
the Bijapur District included in the present Volume
disclose the names of some members of this stock.
They call themselves kopanapuravaradhisvara or
Tagaranagaradhisvara and most of them enjoyed the status
of Mahamandalesvara under the Chalukyas of Kalyana, the
Kalachuryas and the Yadavas.
A record (no. 71) from Agarkhed in Indi Taluk
belonging to the reign of Vikrmaditya VI and dated in
A.D. 1109 mentions his feudatory Mahamandalesvara
Govanarasa of the Silhara of Silahara family.
The record supplies the following genealogy of
this Govanarasa:
A
comparison of this genealogy with that of the Akkalkot
inscription shows that the names of several members are
the same and the order of the first eight persons is
also identical, with the exception that No. 5 is split
there into two names, viz., Kavilasa and Kanchiga.
We also learn from that record that No. 2 was the
son of No. 1 while No. 3 was the son of No. 2 No. 85
(from Hire-Bevinu in the Indi Taluk) of the same king,
dated in A.D. 1124, mentions the names of
Piriya-Govanarasa, Dakarasa, Kiritya-Govanarasa and
Indarasa without indicating their mutual relationship.
Indarasaâs son was Ahumallarasa (i.e., Ahavamallarasa)
whose elder brother or son (agraja) was Dakarasa, the
donor of the grand recorded in the inscription.
An earlier member of the family in the person of
Dhanasangrahayyarasa is mentioned in the Rugi (Indi
Taluk) inscription (No. 21) of the time of Jayasimha II,
dated in A.D. 1019.
He may be identified with one of the two
Dhanasangrahas given in the above genealogy.
No,
30 which comes from Almel (Sidgi Taluk) and is dated in
A.D. 1044 mentions a Silahara feudatory whose name is
damaged but the words Sriman-Nayi-can be made out so
that the name may be restored as Nayiga.
This is supported by two records (No. 51 and 56),
both from Kulekumatgi (Sindgi Taluk), dated in A.D. 1077
and 1082 respectively, wherein Singarasa and Udayaditya
of the same family are described as Nayigana chakra,
suggesting that they were the sons of Nayiga.
From Nos. 80 and 86, one from Bijapur and the
other from Kadlevad (Sindgi Taluk), both of the time of
Vikramaditya VI, we learn that a certain Singarasa was
most probably the son of Udega or Udayatiya (Udegam-ankakara).
This Singarasa may be called Singarasa II.
No. 104, 111, 115 and 116 inform us that
Singarasaâs son was Sovarasa or Sovideva.
In the light of this discussion the family of
Nayiga may be shows as follows.
RECORDS
OF GENERAL INTEREST
We
may notice here certain short inscription in characters
of the 6th or 7th century A.D.
engraved on the rock walls of the southern and northern
forts at Badami. They
record the names, possible of visitors to the place or
the sculptors that cut the rock, such as Sri Nalpayan
(No. 285) Sri Tanuchelvan (No. 259), Sri Goyindan
Vipramanoharan (No. 260), Sri Sarvadasan (No. 261), Sri
Ranaparakraman (no. 263), etc.
An
inscription (No. 138) from Bhuyar dated in the 7th
regnal year of Kalachurya Bijjala corresponding to A.D.
1162 informs us that the kingâs feudatory Mahapradhana
Lakshmideva-dandanayaka visited Buyyara for a bath in
the river, viz., I Bhimarathi and granted land and other
incomes for the use of Sivayogi-Satayya of Neluvige.
From the way in which the latter is introduced,
it appears that he was a great religious leader of the
time, most probably belonging to the Virasaiva sect.
The
vachana (i.e. saying) of the celebrated Virasaiva
poet-philosopher and religious teacher Siddharama
beginning with Om Jaya Paramesvara is quoted in the
preamble to an epigraph (No. 177) of the Yadava king
Bhillama found at Churgi, dated in A.D. 1190.
This
is the earliest known epigraphical reference to this
vachana, other instances being confined to the reigns of
Jaitugi (Cf. Nos. 181 and 185) and his successors.
A word-to-word Sanskrit version of this vachana
is reproduced in the fragmentary inscription (No. 218)
from Takali belonging to the reign of Kannara.
This is the first known instance of such a
vachana being rendered into Sanskrit.
Temples
of shrines dedicated to the Sun-god are not very common
in Karnatak and South India.
So it is interesting to note that two records
(Nos. 51 and 64) from Kulekumatgi and Malghan in the
Sindgi Taluk, dated in A.D. 1077 and 1100 respectively,
register gifts to the temple of Adityadeva or the
Sun-god.
No.
417, dated in A.D. 1726, records the death of
Narasimha-Bharati-svami, the pontiff of the
Sringeri-matha. He
is stated to be the disciple of vriddha
Sankara-Bharati-svami and had a disciple
Sankara-Bharati-svami who constructed the Vrindavana of
his guru.
That
Kadlevad on the bank of Bhimarathi was a great center of
religious and educational activities (ghatika-sthana) is
known from an inscription (No. 154) of Kalchurya
Sovideva, dated in A.D. 1172.
Another undated inscription (No. 300), in
characters of about the 12th century A.D.,
from Kalkeri in the Sidgi Taluk, records gifts for
teaching Nyasa, Prabhakara, Rgveda, Purana and Vedanta.
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No.
57 which belongs to the time of Vikramaditya VI and is
dated in A.D. 1084 states that the record was composed
by the poet Karparasa who had the title kavitamanohara.
He was the son of
Chandra and Chamambika and the son-in-law of the
kingâs Mahasandhivigrahika Kalidasabhatta.
No. 117, of the time of Perma Jagadekamalladeva
II and dated in A.D. 1147, was composed by the poet
Kannata-sukavi Mukhya-pandita.
Another poet, in the person of Deva who calls
himself Kannada Sarasvati, is brought to light by No.
202 belonging to the reign of Yadava Singhana and dated
in A.D. 1244-45. It
is also interesting to note that this Singhana himself
bore the epithet Kavitavilasa-bhaskara in No. 194 of
A.D. 1221. A
record (no. 129) from Kumatgi dated in A.D. 1187, opens
with the well-known verse from the Raghuvamsa,
Vag-arthav-iva sampriktau, etc.
An
insight into the dispensation of justice in gained from
a record (No. 232) from Lakshmesvara, of the time of the
Vijayanagara King Devaraya I, dated in A.D. 1412.
It refers to a dispute between Hemadevacharya of
Sankha-basti at Huligere (modern Lakshmesvar) and
Sivaramayya, the acharya of the Somadeva temple at the
same place regarding the land claimed on behalf of both
the temples. The
dispute was referred to Mahapradhana Naganna-dandanayaka
at whose command Purohita Sangamadeva and the learned
men of the palace were required to study the documents
of both the parties and decide the issue.
The learned judges first obtained the promise of
the parties in writing that they would abide by their
decision. The,
after studying the necessary documents and after
ascertaining from Nagagauda and other subjects of the
place as to which party was enjoying the land from the
time of the king Harihara, they settled the dispute in
favour of Hemadevacharya.
It is stated that this document containing the
judgment was signed by Sangamadeva and the other learned
men of the palace whose names are mentioned in the
record.
Another
damaged record (No. 391) from the same place, dated in
A.D. 1538, refers to a dispute between the Jainas of the
same Sankha-basti and the Brahmanas of the same temple
of Somesvara-deva regarding the use of certain honours
like dhvaia, pataka, etc., which had been
misappropriated by the Jains for their deity In this
case, the Jainas gave a jaya-patra to the other party
and regretted for their action.
The
expression pancha-maha-sabda occurs very often in
inscription in connection with the titles of the
feudatory chieftains.
Long ago, S.P. Pandit, who commented on this
word, said that though it was usually rendered as
meaning âfive great soundsâ, it was more probable
that it referred to a certain five titles like maharaja,
mahamandalesvara etc. Welcome light is thrown on this point by an inscription (No.
111) from Devaranavadgi, which belongs to the time of
Jagadekamalla II and is dated in A.D. 1140.
The epigraph records 8 mattars of land for the
purpose of playing âthe five great musical
instrumentsâ (pancha-maha-sabda) of permanent
auspicious nature in the temple.
This is followed by another grant made for the
purpose of playing the conch-shell.
This shows that the word pancha-maha-sabda, stood
for the âfive great musical instrumentsâ and that
conch-shell was not one of them.
Unfortunately the record does not state what
these five instruments were.
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An
inscription (No. 219) from Tadalbagi, dated in A. D 1269,
is of some architectural interest. It records certain gifts to an architect (whose
name is lost. For his services to put brick and mortar to the
pinnacle (sikhara) of the temple. This is one of the rare references in this area
to the construction of a temple tower with brick and
mortar in the 13th century A. D 202 of A.D.
1244, referred to above, mentions the court-sculptor (raya-ruvari)
Balloja.
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