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The Indian Analyst
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North Indian Inscriptions |
GANAPESVARAM INSCRIPTION OF GANAPATI. Mantena-Guṇḍa, Tailapadêva, and Gôvinda-Daṇḍêśa, and re-instated Chôḍôdaya (v. 6). The same four contemporaries of Prôla are referred to in the Anmakoṇḍa inscription, where, however, Mantena-Guṇḍa is called Guṇḍa, the lord of the city of Mantrakûṭa. Tailapadêva has been already identified by Dr. Fleet with the Western Châlukya king Taila III. Chôḍôdaya is mentioned four times in the Anmakoṇḍa inscription. Line 32 f. of that inscription reads as follows :― “Then he (Prôla), who had easily plundered his (Udaya’s) dominions in warfare, gave the kingdom (back) to king Udaya.” Verse 6 of the Gaṇapêśvaram inscription shows that Udaya is here meant for Chôḍôdaya. In lines 65 to 71 of the Anmakoṇḍa inscription, we are told that king Chôḍôdaya died out of fear of Prôla’s successor, Rudra. According to line 104 f. Rudra burnt the city of Chôḍôdaya. In line 107, Rudra is called “the only resort of Padmâ (or Lakshmî) who arose from the womb of the glittering milk-ocean of the race of Kandûrôdaya-Chôḍa.” Udaya-Chôḍa is evidently a transposed, but synonymous form of Chôḍôdaya. Further, I suspect that Padmâ has to be taken as the actual name of Chôḍôdaya’s daughter, whom Rudra married for political reasons, though he caused the death of her father and destroyed his city. Finally, Kandûra appears to have been the name of Chôḍôdaya’s capital. According to Dr. Oppert1 “these are in the Nizâm’s territory and the neighbouring districts many places called Kandûru.” But I am not in a position to say which of these is to be identified with Kandûra. ......By his wife Muppaladêvî, or, as she is called in the Anmakoṇḍa inscription, Muppamadêvî, Prôla had two sons, Rudra and Mahâdêva (v. 7). Rudra succeeded his father on the throne (v. 8). He is said to have settled the inhabitants of towns which he had destroyed, at Ôruṅgallu2 (Worangal) and to have established on the sites of those towns new colonies, in which he built temples of Rudrêśvara (v. 9). Rudra was succeeded by (his brother) Mahâdêva (v. 11), whose son by Bayyâmbikâ was Gaṇapati (v. 12).
......Verses 15 to 43 describe the descent of one of Gaṇapati’s officers, the general Jâya or
Jâyana. The first person named is Bhîma (I.) of the race of Ayya (v. 16), who resided at
Kroyyûru3 in the country of Velanâṇḍu4 (v. 17). His three sons by Rachyâmbikâ, Jilla,
Nârâyaṇa (I.), and Sûraya, were in the service of king Chôḍi (v. 18). Jilla defeated a
certain Kannâradêva and received in acknowledgement of this deed the dignity of general
from the king (v. 19). At the command of king Chôḍi, the second brother, Nârâyaṇa (I.),
fortified Dvîpa, i.e. Talagaḍa-Divi, which is fabled to have been created by the god Kuvêra
(v. 20 f.). He also constructed tanks and temples at Dvîpa and at Vaḍlakurru (vv. 23-25).
He received from king Chôḍi the lordship over Dvîpa and the Goṇṭu villages, and the title of
general (v. 26 f.). The four sons of Nârâyaṇa (I.) by Nârâmbâ (I.) were Chôḍi,5 Bhîma (II.), Pinna-Chôḍi, and Bramma (v. 28). They served in the army of “the king who was the lord
of the Chôḍa country” (v. 30). This king appears to be identical with, or a successor of, the
previously mentioned king Chôḍi (vv. 18, 20, 27). He may be also connected with Chôḍôdaya, to whom both the Anmakoṇḍa and the Gaṇapêśvaram inscriptions refer as a contemporary of the
two Kâkatîya kings Prôla and Rudra, and with Kulôttuḍga-Chôḍa-Goṅka of Velanâṇḍu.6
The wife of Pinna-Chôḍi, the third of the four brothers, was Dâmâmbâ (v. 31). They had two
daughters, Nârâmbâ (II.) and Pêramâmbâ, and three sons, Pṛithva, Jâya or Jâyana, and ......1 Madras Journal of Literature and Science for the year 1881, p. 217.
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