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The Indian Analyst
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South Indian Inscriptions |
EPIGRAPHIA INDICA Besides the few facts about Bhairavasiṁha mentioned in the above sketch, some more are also known. It seems that he was originally ruling the kingdom (or part of it) jointly with his elder brother Dhīrasiṁha with the secondary name Rūpanārāyaṇa and that on his brother’s death he succeeded to the throne with the name Harinārāyaṇa, his son Rāmabhadra then assuming the name Rūpanārāyaṇa. The reason why Rāghavasiṁha, son of Dhīrasiṁha, was deprived of his father’s throne is unknown. Many of the Ōinvār kings patronised men of letters. Bhairavasiṁha was also a great patron of learning and under his patronage Ruchipati wrote his Anargharāghavaṭīkā, Vāchaspati-miśra his Vyavahārachintāmaṇi, Kṛiyamahārṇava and Mahādānanirṇaya, and Vardhamān-ōpādhyāya his Daṇḍavivēka. Vāchaspati was his parishad or pārishada (i.e. councillor) and Vardhamāna his dharmādhikaraṇika or judge. Vāchaspati’s Dvaitanirṇaya was written at the request of Bhairavasiṁha’s queen Jayā or Jayātmā, mother of Rājādhirāja Purushōttama who seems to have ruled a part of the kingdom under his father. Miśaru-miśra wrote his Vivādachandra and Padārthachandra at the instance of the wife of Chandrasiṁha who was a brother (probably step-brother) of Bhairavasiṁha. According to the Mahādānanirṇaya, Bhairavasiṁha excavated many tanks, gave away some towns and townships and performed a Tulāpurushadāna.[1]
Vidyāpati’s Durgābhaktitaraṅgiṇī mentions Bhairavasiṁha as śaury-āvarjita-pañcha-Gauḍadharaṇīnātha and Vardhamāna’s Daṇḍavivēka describes him as Gauḍ-ēśvara-pratiśarīram=atipratāpaḥ Kēdārarāyam=avagachchhati dāra-tulyam[2] The vague claim of victory over the rulers of the Five Gauḍas, which is conventional and seems to point to the independent status claimed by Bhairavasiṁha, reminds us of the fact that the only other Ōinvār ruler with similar claims is Śivasiṁha who is called Pañcha-Gauḍ-ēśvara, i.e. lord of the Five Gauḍas, in Vidyāpati’s songs and is described in the same poet’s Śaivasarvasvasāra as śaury-āvarjita-Gauḍa-mahīpāla (i.e. one who conquered the king or kings of Gauḍa by his prowess) and in his Purushaparīkshā as one having earned fame in battles with the kings of Gauḍa and Gajjana.[3] These facts appear to show that amongst the Ōinvārs at least Śivasiṁha and Bhairavasiṁha aspired for independent status. Besides the Muslim rulers of Delhi, those of Jaunpur and Bengal were also each eager to spread his influence in Tirhut and the Ōinvārs, who owed allegiance to Delhi, had sometimes to submit to these powers as well.[4] But on occasions a few of them got an opportunity to assume independence temporarily as a result of quarrels amongst the said Muslim powers or of their weakness or preoccupations. It is interesting in this connection to note that, as feudatories of the Muslims, the Ōinvārs were not expected to issue coins in their own names. That Bhairavasiṁha ruled for sometime as an independent ___________________________________________________ [1] For references, see JASB, op., cit., pp. 426-28. | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
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