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South
Indian Inscriptions |
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EPIGRAPHIA INDICA
and the plates[1] I have compiled the following genealogical Table, which will be found to differ
considerably from the one published by Mr. Rice in Ep. Carn. Vol. VI. Introduction, p. 4.

I ought to state that the correctness of this Table greatly depends on the reliability[2]─
assumed here─ of the Bîrûr plates, published by Mr. Rice in Ep. Carn. Vol. VI. p. 91, No. 162.
These plates record a grant by the Kadamba Dharmamahârâja Vishṇuvarman, the eldest son of
the aśvamêdha-yâjin, the Dharmamahârâja Kṛishṇavarman. By stating that Vishṇuvarman was
making the grant with the permission of his jyêshṭha-pitṛi (i.e. his father’s eldest brother[3])
Śântivaravarman (Śântivarman), they enable us to combine, as shown in the Table, the information given by the Bannahaḷḷi plates of Kṛishṇavarman II. (above, Vol. VI. p. 17) with that
furnished by various plates from Halsî and Dêvagêri (Nos. 604, 606, 608, 610-612 of my
Southern List). What I am not sure about in the Table is, whether I have correctly placed
Mândhâtṛivarman and Dêvavarman. Mṛigêśavarman was an eldest son, and Mândhâtṛivarman
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[1] For the fifteen Kadamba copper-plate inscription known to us see below, p. 34, note 2.
[2] I have some doubts about the genuineness of the Bîrûr plates, but see no reason to question what is stated in
them regarding the degree of relationship between Vishṇuvarman and Śântivarman.
[3] The word jyêshṭha-pitṛi is synonymous with jyêshṭha-tâta which in the Vaijayantî is explained by pitṛi-jyêshṭha, ‘ a father’s eldest brother ’; and it is actually used in this sense in the Miraj plates of Jayasiṁha II.
Jagadêkamalla, Ind. Ant. Vol. VIII. p. 17a, l. 4. I may note besides that in Râm. VII. 25, 23, Mâlyavat, the
eldest brother of Sumâli, is called the pita jyêshṭhaḥ of Sumâli’s daughter Kaikasî, i.e. ‘ the eldest brother of the
father ’ of Kaikasî. (Ibid. verse 24 Mâlyavat’s granddaughter Kumbhînasî is called ‘ the sister ’ of Sumâli’s grandson Râvaṇa, and in verse 47 Râvaṇa is called ‘ the brother ’ of the same Kumbhînasî. This shows how vaguely
words denoting relationship were used already in early times in India.)
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