The Indian Analyst
 

South Indian Inscriptions

 

 

Contents

Preface

Introduction

Text of the Inscriptions 

The Chutus

The Chalukyas of Badami

The Rashtrakutas

The Chalukyas of Kalyana

The Kalachuryas

The Yadavas

The Hoysalas

The Vijayanagara Kings

The Western Gangas

The Rattas

The Kadambas

The Sode Chiefs

The Muslim Rulers

Miscellaneous

Other South-Indian Inscriptions 

Volume 1

Volume 2

Volume 3

Vol. 4 - 8

Volume 9

Volume 10

Volume 11

Volume 12

Volume 13

Volume 14

Volume 15

Volume 16

Volume 17

Volume 18

Volume 19

Volume 20

Volume 22
Part 1

Volume 22
Part 2

Volume 23

Volume 24

Volume 26

Volume 27

Tiruvarur

Darasuram

Konerirajapuram

Tanjavur

Annual Reports 1935-1944

Annual Reports 1945- 1947

Corpus Inscriptionum Indicarum Volume 2, Part 2

Corpus Inscriptionum Indicarum Volume 7, Part 3

Kalachuri-Chedi Era Part 1

Kalachuri-Chedi Era Part 2

Epigraphica Indica

Epigraphia Indica Volume 3

Epigraphia
Indica Volume 4

Epigraphia Indica Volume 6

Epigraphia Indica Volume 7

Epigraphia Indica Volume 8

Epigraphia Indica Volume 27

Epigraphia Indica Volume 29

Epigraphia Indica Volume 30

Epigraphia Indica Volume 31

Epigraphia Indica Volume 32

Paramaras Volume 7, Part 2

Śilāhāras Volume 6, Part 2

Vākāṭakas Volume 5

Early Gupta Inscriptions

Archaeological Links

Archaeological-Survey of India

Pudukkottai

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 Indrakesin’s 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 king’ feudatory Mahasamanta Jayakesin as the eldest son of Indrakesin and the latter’s 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., Jayakesin’s 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.

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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.  Vajrandata’s 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 Vajrandanta’s 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: 

Relationship Chart

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. Indarasa’s 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 Singarasa’s son was Sovarasa or Sovideva.  In the light of this discussion the family of Nayiga may be shows as follows. 

Relationship Chart

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 king’s 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 king’s 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 ‘five great sounds’, 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 ‘the five great musical instruments’ (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 ‘five great musical instruments’ 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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