Indian Antiquary Vol 40

SR No.: 032532
Original Sutra Author: N/A
Author: Richard Carnac Temple, Devadatta Ramkrishna Bhandarkar
Publisher: Swati Publications
Publication Year: 1984
Total Pages: 388
Language: English
Classification: Book_English
File Size: 15 MB

Page 48

THE INDIAN ANTIQUARY
[FEBRUARY, 1911.
ters. Two of the latter, Attimabbe and Gundamabbe, were given in marriage to king Taila's great minister Dallipa's son Nága-dēva. Mallapa's eldest son Guņdamayya gained a victory over Gõnara. Näga-döva, surnamed Orataramalla and Subhaţa-Triņētra, had a son by Attimabbe, named Padevala Tails. Having been an eye-witness of the valour displayed by him in the war with the Kumaras, king Taila made Nāga-dēra his general. The latter also defeated the army of Pañehäls, and, by order of Ballaba (Tails), drove out Mallama from Karahada, i.e., Karbad, Karad, in the Satāra District. On his death, his second wife Gundamabbe, who was childless, became a sati : the other wife Attimabbe spent her life in the observance of religious rites and the performance of charitable deeds. Attimabbe's son Padevala Taila became in course of time a commander of Taila's army. It was at the request of Attimabbe that the Ajita-purana was written by Ranna. He extols her liberality in a number of verges, calling her dana-chintamani, "& wishing-stone of gifts," and says, incidentally, that she excelled by far four men who were justly renowned for their liberality, namely, Būtoga, Nolambântaka, Chāvands-rays and Sapksraganda. Of these, the first is no doubt identical with the Ganga prince of that name (A.D.988-958); the second can hardly be any one except the Garga prince Marasimha (A.D. 961-974), who had the title Noļamba-kulántaka : the third is well known ; and the fourth is perhaps identical with a chief of that name who belonged to the Chellakētana family and was a feudatory of Amõghavarsha 1.3 With regard to his other work, the Gadayuddha, Ranna says that, in admiration of the valour, liberality and other virtues of king Taila's son Satyaéraya, he took him for his hero, and, identifying him with the Pandava prince Bhima, compor ed the poem. As stated above, he wrote this work in A.D. 982, only a few years after his patron Taila II restored the Chalukya power. Satyasraya is eulogized in a number of verses at the beginning of the poem. The titles applied to him are Iriva-bedaiga, Chāļukya-Närāyaṇa, Chāļukya-- kanthirava, Chāļukya-märtanda, Chāļukya-Kandarpa, Sähasa-Bhima, Kamarabka-Rama, Akalaikacharita, Ammana-gandha-vārana and Sabasatiks; and it is from his title Säbasa-Bhima that the work was named Sihasa-Bhina-vijaya. A few of the particulars given by the poet regarding Satyaórays may be noted here. He was the son of Zhavamalla and Jākavve. On his being conceived by his mother, the vehicles and other valuables of enemies came into the possession of Ahavamalls; on his birth, the glory of an emperor became the portion of his father; and on bis becoming able to fight, his father's fame spread to the points of the compass. By order of king Taila, he, seated on an elephant, marched against the Ghürjara army and defeated it. He also routed the lord of the Konkan, and extended the kingdom as far as the sės. With bis one elephant he fought against the whole force of the Ghürjara elephants and conquered it. He cat down the enemy (P the Ghurjara king), who had taken a vow that he would not bathe until he had alain the foe (Satyaáraya), who had killed his dear younger brother. When Aparajita, soized with fear, fled and entered the sea, be desisted from slaying bim, since it is not consistent with true valour to kill men who enibrace a linga, enter water, put on & woman's garments, or ascend an anthill. Hem med in by the ocean on the one side and the sea of Satyābraya's army on the other, Aparaditya trembled like an insect on a stick, both the ends of which are on fire. Satyäśraya burnt Ambanagara in Aparāditya's country and received twenty-one elephants from him. The Aparājits mentioned above is the Silāhāra king of that name, of the Northern Konkan; and the name Aparāditya evidently refers here to the same person, inasmuch as it cannot refer to either of the chiefs of that exact name in the same dynasty, since they were later than Satyasraya by nearly a century and a half. Incidentally Ranna mentions Kēsi-dandanayaka, known as Brahma (Vanaruha-bhava), who revised his poem. He was apparently great literary character,
Dutt'. Chronology, pp. 73, 80. . In some manuscripts the name appears as Chakavve: but the inscriptions always give the same with j.