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No. 10) EPIGRAPHIC NOTES
49 latter has to be regarded as a subordinate of Sarvēsvara is not made quite clear in the inscription, although that is probable as Sarvēgvara is mentioned before Tējahsimha and as the epithet paramabhattaraka is applied only to the former. What is, however, very interesting to note is that Sarvēsvára, who was apparently the pontiff of the Saiva establishment which is called Achalēsvaramahāmatha and is still today situated within the bounds of Achalgarh on Mount Abu, has not only been called paramabhaftäraka and rājan, but his vijaya-rajya is also referred to. It seems that the Saiva saint Sarvēsvara was the spiritual guide of Tējahsimha, the latter considering himself the deputy of the former in ruling his dominions. Whatever may be the value of this suggestion, Professor Mirashi can hardly object to the Saiva saint Vámadēva (Vāmasambhu), like Sarvēsvara of the Achalgarh inscription, being endowed with regal titles in the inscriptions of the Kalachuri kings.
With the above record mentioning the vijaya-rājya of a Saiva ascetic may be compared a Jaina inscription in the Gwalior Museum (originally from Bahādurpur), which was recently examined by mel. This epigraph, dated V.S. 1573, Ashādha-badi 4, records the construction of an Adināthachaitya at Bahudravyapura (Bahadurpur) by the Srimāla-sangha and the installation of an image therein by Acharya Punyaratna Sūri during the vijaya-rājya of Jinahamsa Sūri of the Kharataragachchha. Mr. N. Lakshminarayan Rao has kindly drawn my attention to two Nolamba-Pallava records having a greater bearing on the question under discussion. The first of these inscriptions, which has been assigned to a date about 870 A.C., mentions a Saiva pontiff named Bhramarabivāchārya as samadhigata pañchamahāśabda-paramabhațțāraka-mahārājādhirāja-paramēśvara. The other inscription, dated Saka 858 (936 A.C.), assigns the same titles to another Saiva pontiff named Varuņaśiva-bhattāra.
That Paramabhattāraka Mahārājādhiraja Paramēsvara Vāmadēva of the inscriptions of Karna and his successors was not a king but a saint was also suggested by me on the strength of a verse of the Prithvīrājavijaya (attributed to Jayānaka) which is only known from Jönarāja's commentary on that work.
Verse 16 of Canto VII of the above poem refers to the marriage of Sõmēsvara, father of the hero, Chāhamāna Přith vīrāja III, while the former was at the court of Chaulukya Kumārapāla (circa 1141-73 A.C.), with the daughter of the Tripuri-purandara, i.e., the [Kalachuri] king of Tripuri. The commentary of Jõnarāja says that Sõmēsvara married Karpuradēvi, daughter of Tējala. Just to introduce the illustrious family to which the hero's mother belonged, the poet, as do the authors of the Kalachuri epigraphs, begins with the mythical account of Chandra (the moon), his son Budha and the latter's descendant Kārtavīrya Arjuna surnamed Kalichuri?, after whom the family is said to have been known as Kalichuri (i.e., Kalachuri). The author then gives an account of the exploits of a very great Kalachuri king of Tripuri, named Sāhasika (verses 95-112 and possibly also the lost verses up to the end of Canto VII), who was a predecessor of the maternal grandfather of his hero. Who was this Sāhasika, predecessor of the Kalachuri king Tējala who ruled at Tripuri about the middle of the twelfth century ?
1 It is being noticed in the An. Rep. Ind. Ep. for 1952-53.
Ep. Carn., Vol. X, p. 376 (Srinivaspur taluk, No. 27); trans., p. 276. 3 SII, Vol. IX, Part I, p. 12, No. 24.
Sec THQ, Vol. XVIII, 1942, pp. 80-81. > Edited by Gaurishankar H. Ojha and Chandrndhar Sharnia Guleri, Ajmer. 1941, p. 182.
• H. B. Sarda in his account of the work (JRAS, 1913, p. 277) gives the name of Karpūradevi's father as Achalarāja.
+ The author attempted a fantastic explanation of Kalichuri which (together with the variants K'a fachchuri, Kalatsūri, etc.) is, however, in reality an adaptation of the Turkich title kuichur.
