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EPIGRAPHIA INDICA
“ he who wears the girdle (of prowess).”[1] The Soraṭûr inscription of A.D. 951 endorses
Âneveḍeṅga, presents Vanagajamalla in the variant of Madagajamalla, “ a wrestler against
rutting elephants,” and adds Chalakenallâta, “ he who is good, excellent, or beautiful on
account of firmness of character.”[2] The Ukkal inscription, dated in his sixteenth year,
styles him Kachchiyun-Tañjaiyuṅ-koṇḍa, “ conqueror of Kâñchî and Tanjore.”[3] His
Karhâḍ grant of A.D. 959 follows the Dêôlî grant of A.D. 940, except that, in adapting
the verse which first mentions him, it substitutes Kṛishṇarâjanṛipati, “ king Kṛishṇarâja,” for
Kṛishṇarâjadêva :[4] but it adds a new biruda ; it tells us that he was then encamped at
Mêlpâṭî (Mêlpâḍi in the North Arcot district) for the purpose of creating livings for his
dependents out of the provinces, in the southern region, and of taking possession of all the
property of the lords of provinces, and of founding temples of (Śiva under the names of)
Kâlapriyêśvara, Gaṇḍamârtaṇḍêśvara, Kṛishṇêśvara, and “ so on ;” [5] and, we find the
Gaṇḍamârtaṇḍa, which is deduced from this passage, used, as well as Vanagajamalla, to denote
him in the Śravaṇa-Beḷgoḷa epitaph of the Western Gaṅga prince Noḷambântaka-Mârasiṁa II.[6]
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[1] Page 53 above, text line3 ; and see the notes to the translation.─ I there expressed a doubt as to the
biruda Aṅkatriṇêtra (see note 7 to line 3 of the text) ; but that doubt may now be cancelled. My objection to the
appearance of the compound, however, is justified, while the acceptance of the biruda itself, as a half-Kanarese
half-Sanskṛit word, is also justified, by the fact that the biruda is given as one of the examples to Kêśirâja’s
Śabdamaṇidarpaṇa, sûtra 174, which deals with the compounds called viruddha-samâsa (more popularly, arisamâsa) or “ incongruous or improper compounds, or compounds of heterogeneous words dissimilar in kind,”
which, according to that sûtra, are allowed only when sanctioned by poets of old, as, for instance, especially in
birudas. In Kittel’s Dictionary, from which I have obtained the reference to the Sabdamaṇidarpaṇa, it is
suggested that the biruda may perhaps mean “ the well-known Śiva ;” but there can be no doubt that it is equivalent to the Kadanatriṇêtra of another passage referred to in my note on the biruda.─ Since writing the above, I have
received from Mr. H. Krishna Sastri a suggestion, based on an inscription of the original stone, that the biruda may
perhaps be Aṇumutriṇêtra, “ a very Triṇêtra in valour ” But I think that, on the whole, Aṅkatriṇêtra is preferable.
[2] Ind. Ant. Vol. XII. p. 257, text lines 1, 2.─ As regards Chalakenallâta, which I then read Dhâlakenallâta,
I can see now, from a better ink-impression, that the vowel of the first syllable is the short a, not the long â, and
that the consonant (which does look rather like dh) is really a rather badly formed damaged ch ; and the biruda
occurs again, quite distinctly, in the Chiñchli inscription of A.D. 953 (see page 180 below).─ Another biruda in
which chala occurs, is Chaladaṅkarâma, applied to the Raṭṭa chieftain Śântivarman in the Saund atti inscription
of A.D. 980 (Jour. Bo. Br. R. As. Soc. Vol. X. p. 204, text line 9) ; for the rendering then suggested to me, “ a
very Râma in the fierce fight ” (ibid. p. 208-209), there is to be substituted “ a very Râma distinguished by
firmness of character,” in accordance with the translation given by Mr. Kittel in his Dictionary, under chala.─
There is one instance of a biruda ending in nalla, which is practically the same as nallâta, among the Eastern
Chalukyas. Vijayâditya III. had a biruda which is presented in the various forms of Guṇaka, Guṇaga,
Guṇagâṅka, and Guṇakenalla (see Ind. Ant. Vol. XX. p, 102). On the apparent authority of a passage which
runs Guṇaga-Vijayâditya-patir=aṁkakâras=sâkshâd, etc., I explained the biruda as meaning “ a thorough
arithmetician ” (loc. cit.) It is, however, now plain that the proper form of the biruda was Guṇakenalla, meaning “ he who is good, excellent, or beautiful on account of his virtues,” and that aṅkakâra is to be taken, not as
a Sanskṛit word explaining the biruda, but as standing for the Kanarese aṅkakâra,─ the meaning being “ a
veritable champion.” ─ The biruda Guṇakenalla is given among the examples to the Śabdamaṇidarpaṇa, sûtra
174 (mentioned in the preceding note), in Guṇakkenalla-Gaṇêśa, which has been rendered by Mr. Kittel, under
guṇa in his Dictionary, by “ Gaṇêśa who is good on account of his merit.”
[3] South-Ind. Inscrs. Vol. III. p. 11, No. 7.
[4] Above, Vol. IV. p. 284, text line 37 ; and see note 13 on page 178 above.
[5] Loc. cit. p. 285, text lines 57 to 59. This passage perhaps also suggests that he had the biruda of Kâlapriya,
which might mean either “ dear to Śiva ” or “ devoted to Śiva.” But Kâlapriya or Kâlapriyanâtha was itself a
name of Siva, apparently in his form of Mahâkâla of Ujjain (see Monier-Williams’ Sanskṛit Dictionary, under
kâla, 2) ; and therefore we are not of necessity to take the name Kâlapriyêśvara as being based, as Gaṇḍamârtaṇḍêśvara was, on a biruda of the king. The dramas Uttararâmacharita and Mâlatîmâdhava were played to
celebrate the festival of Kâlapriyanâtha (Wilson’s Theatre of the Hindus, Vol. I. p. 287, Vol. II. p. 10) ; and,
apparently, so also the Mahâvîracharita (Pickford’s translation, p. 4 and note, from which we learn that a commentator has explained the name thus :─ “ Kâla, another name of Śiva ; Kâlapriyâ, dear to Śiva, i.e. Pârvatî, his
wife ; Kâlapriyanâtha, the husband of Pârvatî, i.e. Śiva”).
[6] Above, Vol. V. p. 179.
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