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EPIGRAPHIA INDICA
the Government Library of Oriental Manuscripts, Madras.[1] The Varâhapurâṇam gives the
names of only those persons who are in the direct line of descent, and the names of the collaterals
are takes from the Jaimini-Bhâratam and the inscription. The Sâḷuva family traces its descent
from Yadu and is hence called Yâdava-vaṁśa. The earliest historical person mentioned is Vaṅkidêva, who is referred to in the Varâhapurâṇam only. Vaṅki’s son was Guṇḍa.[2] Guṇḍa
had six sons,[3] of whom Maṅgu or Sâḷuva-Maṅgu[4] was the greatest. The Jaimini-Bhâratam is
very eloquent in its praises of this person and says that, among other things, he gained success
for Sâmparâya in his battles with the “Sultân of the South” and thereby earned the title of
“the establisher of Sâmparâya,” that he founded (the temple of) the god Śrîraṅga and gave
sixty thousands mâḍas (half-pagodas) for the expenses of the temple, and that he killed (in battle)
the “ Sultân of Madhurâ.â[5]
In the temple at Siṁhâchalam in the Vizagapatam district there is an inscription dated in
the Śaka year 1350. It records that Teluṅgurâya, son of Samburâya of Kannaḍa-dêśa, delivered into the possession of two shepherds one hundred cows for the maintenance of two perpetual lights (akhaṇḍa-dîpa) in the temple, and that he gave the shepherds a puṭṭi of land in the
village Vaḍḍadi in lieu of wages. There is another inscription of Teluṅgurâya, also dated in
the Śaka year 1350, at Santarâvûru in the Bâpaṭla tâluka of the Kistna district, in which the
king is described as the “Mahâmaṇḍalêśvara Mîsaragaṇḍa Kaṭhâri Sâḷuva Teluṅgurâya.”[6] Rao Bahadur K. Viresalingam Pantulugaru quotes a verse of the poet Śrînâtha (who lived about
this time), in which the poet laments the death of several of his patrons including Teluṅgurâya ;[7] and there is another verse which is attributed to the same poet and which ends in the words Sâmparâyani Teluṅgâ nîku dîrgh-âyuv=aun : “O Teluṅga, (son) of Sâmparâya ! May you be
blessed with long life !” There seems no doubt that the king or prince Teluṅgu mentioned in the
above-quoted inscriptions was one and the same, and if his father Sâmparâya alias Samburâya is
identical with the Sâmparâya of the Jaimini-Bhâratam, he would appear to have belonged to the
same Sâḷuva family as Maṅgu─ apparently to a senior branch of it. It would appear also that
the sovereignty, which was originally in the senior branch of the family, subsequently passed on
to the junior branch to which Maṅgu belonged, though we do not know at present how and when
this change took place. The “Sultân of the South” who was at war with Sâmparâya was, no
doubt, the Bahmanî king and by the “Sultân of Madhurâ ” we should, I think, understand
the Pâṇḍya king[8], the temple of Śrîraṅgam which Maṅgu built is evidently the celebrated
temple in Śrîraṅgapaṭṭaṇa in the Mysore country.
Maṅgu had six sons, of whom one was Gauta,[9] who had four sons : Guṇḍa,[10] Sâḷuva, Boppa and Tippa. The Jaimini-Bhâratam devotes a couple of verses to the eulogy of Tippa,[11] who appears to have been a great warrior, and to whom are applied the birudas of Mîsaragaṇḍa, Kaṭhâri, Sâḷuva and Pañchaghṇṭâninâda─ titles which are ascribed to Nṛisiṁharâya
in the subjoined inscription (vv. 13 and 16.) An inscription at Têkal in the Mysore territory
makes mention of a certain Gôparâja, son of Sâḷuva-Tipparâja-Oḍeyar, to whom the village of
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[1] The another of the Varâhapurâṇam gives the genealogy of his patron Narasiṁha, which tallies with the
published genealogy of that family, and he also gives the genealogy of Narasiṁha’s master Sâḷuva-Nṛisiṁharâya
[2] See v. 6. of the Devulapalli plates.
[3] See v. 7 f. of the same plates.
[4] He is called Sâḷuva-Maṅgi in vv. 8 and 9 of the same plates.
[5] Jaimini-Bhâratam, p. 4.
[6] Mr. Sewell’s Lists of Antiquities, Vol. I. p. 84.
[7] Lires of Telugu Poets (edition of 1895), Part I. p. 114.
[8] [This reference may as well be to one of the Musalmân rulers of Madhurâ, on whom see above, Vol. VI.
p. 324 and note 6.─ E. H.]
[9] See v. 10 of the Dêvulapalli plates.
[10 ] See v. 11 of the same plates.
[11] [A certain Gôpa-Tippa-nṛipati is mentioned in an undated Grantha inscription at Śendalai (No. 56 of
1897), and an inscription of Goppa-Tippa-mahîpati at Râmêśvaram appears to be dated in Śaka-Saṁvat 1390
Burgess and Natesa Sastri’s Tamil and Sanskrit Inscriptions, p. 59, No. 11. where I would correct (Sanskrit) (which
the translator calls “very bad Sanskṛit” because he does not understand it) into (Sanskrit), i.e. 1390).- E. H.]
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