South Indian Inscriptions

EPIGRAPHIA INDICA

in another branch of the Râshṭrakûṭa stock, in the case of Guṇâvalôka-Nanna and his grandson Dharmâvalôka-Tuṅga, whose names are disclosed by an inscription at Bôdh-Gayâ.^[1] The birudas ending in tuṅga start, like those ending in varsha, with Kṛishṇa I., who, accordingly, seems to have set the fashion in both respects. Both the birudas ending in tuṅga and those ending in avalôka appear to be, originally, exclusive appellations of the Râshṭrakûṭas of Mâlkhêḍ, since, as in the case of the birudas ending in varsha, we cannot trace the conception of them to any other source.^[2] But any similarity between them and the birudas ending in varsha ceased there. The birudas ending in avalôka appear to have soon gone out of fashion. Of the birudas ending in tuṅga, we have only one instance in the feudatory Gujarât branch, in the case of Akâlavarsha-Śubhatuṅga (proper name not yet disclosed) between A.D. 834-35 and 866-67. In the main line, we have not as yet obtained any such birudas in the cases of Gôvinda II., Dhruva, Indra III., Amôghavarsha II., Amôghavarsha-Vaddiga, Kṛishṇa III., Khoṭṭiga, and Indra IV. And, 851, to denote Gôvinda III. as the use of Jagattuṅga, in the Kaṇheri inscription of A.D. 851, to denote Gôvinda III. as the predecessor of Amôghavarsha I., there is no evidence that the birudas ending in tuṅga could be used for official purposes in the particular manner in which the birudas ending in varsha were constantly used, namely as substitutes taking entirely the places of proper names.^[3] That was the special characteristic of the birudas ending in varsha.

The remaining leading birudas are those ending in vallabha. Of these, there is apparently only one, Śrîvallabha, which could be used, like the varsha-appellations, to take entirely the place of proper names. And there is another feature in which they differ from the birudas ending in avalôka and tuṅga as well as those ending in varsha ; namely that, together with the appellations Vallabha and Vallabharâja, they were not first devised by the Râshṭrakûṭas of Mâlkhêḍ, but the idea of them was taken over by the Râshṭrakûṭas from their predecessors.

We will examine first the appellations Vallabha and Vallabharâja, which were taken over by the Râshṭrakûṭas from their predecessors, the Western Chalukyas of Bâdâmi. In the Western Chalukya records themselves, we find^[4] the plain appellation Vallabha used, as a substitute for their proper names, to denote both Pulakêśin I. and his grandson Pulakêśin II.;^[5] we find it attached after the names of the original ancestor Jayasiṁha I., and of Pulakêśin I., Kîrtivarman I., and Pulakêśin II.; and it is given as an appellation of Raṇavikrânta-Buddhavarmarâja of the first Gujarât branch of the Western Chalukyas.^[6] With the honorific ending indra, that is, in the form Vallabhêndra, we find it once, in the same series of records, attached after the name of

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>^[1] See Prof. Kielhorn’s List of the Inscriptions of Northern India, Vol. V. above, Appendix, p. 85, No. 630.
^[2] But, the fashion having once set, birudas ending in tuṅga were, like varsha-appellations, adopted by other families ; again probably as the result of intermarriages. Thus, we have Mugdhatuṅga as a biruda of the Kalachuri king Prasiddhadhavala, father of the Kêyûravarsha-Yuvarâja I. who has been mentioned in note 5 on page 188 above (see Prof. Kielhorn’s List of the Inscriptions of Northern India, Vol. V. above, Appendix, p. 58, No. 407, and p. 61, No. 429) ; and elsewhere we have the name of Jayatuṅgasiṁha of the Kamâ country (ibid. p. 79, No. 575), and, doubtfully, the name of Sidhituṅga with the date of A.D. 1347 (ibid. p. 38, No. 267).
^[3] And for these reasons, I think, the words Tuṅgâ iti kshitibhujaḥ prathitâ babhûvuḥ, “ the kings became known in the world as Tuṅgas,” which occur first in the Dêôlî grant of A.D. 940 (above, Vol. V. p. 192, text line 10 f. ; and see Vol. IV. p. 279), are to be taken, not as implying ─ (at any rate, correctly)─ that the family-name was Tuṅga, but simply as seeking to draw attention to one of the leading appellations of some of the members of the family. The family-name was Râshṭrakûṭa in its Sanskṛit form, and Raṭṭa in Prâkṛit ; we have, for instance, Râshṭrakûṭ-ânvaya in verse in the Waṇî grant of A.D. 807 (Ind. Ant. Vol. XI. p, 158, text line 17), and Raṭṭa-vaṁśa in prose in the Nîlgund inscription of A.D. 866 (page 103 above, text line 16).
^[4] See Lyn. Kan. Distrs. p. 342 ff. The exact references may be given in full on some future occasion, in a separate note on the appellations of the Western Chalukya kings ; here it is only necessary to give a few of them in special cases.
^[5] Respectively, in the Nerûr grant of Maṅgalêśa (Ind. Ant. Vol. VII. p. 161, text line 5), and in the Nerûr grant of Pulakêśin II. himself (id. Vol. VIII. p. 43, text line 3).
^[6] It is also attached after the name of Vijayâditya in the Guḍigere inscription of A.D. 1076-77 (Ind. Ant. Vol. XVIII. p. 39, text line 20).