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414 POLITICAL HISTORY OF ANCIENT INDIA
like Paraśurāma who humbled the pride of the Kshatriyas. As a matter of fact in the praśasti the king is described as “the unique Brāhmaṇa in prowess equal to Rāma”. 1
According to the Purānas Simuka (c. 60-37 B.C.) gave the final coup de grace to the Suñga-Kāņva power. He was succeeded by his brother Kșishņa (c. 37-27 B.C.). This king has been identified with Kanha “Rājā of the Sādavāhana-kula” mentioned in a Nāsik inscription.
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Senart and Bühler. It is suggested that the word bamhana may stand for Brahmanya, that Khatiya may refer to the Xathroi or Khatriaioi tribe mentioned by classical writers, and that the expression Rājarisi-vadhu used in reference to Gautami Balaấri is enough to show that the śātavāhana rulers never claimed themselves to be Brahmarshis or Brāhmaṇa sages. It is nobody's case that the śātavāhanas claimed to be mere "Brāhmaṇa sages." But is it not a bit too ingenious to imagine that the well-known terms Brāhmaṇa and Kshatriya are not to be taken in their ordinary sense, and that they really stand for non-Brāhmanas and non-Kshatriyas ? As to the use of the expression Rajarisi-vadhu, would not Brahmarshi be a singularly inappropriate description of a family of kings even though they were Brāhmaṇas? The term Rajarshi is not used exclusively to denote non-Brāhmaṇa rulers. In the Padma Purāna - (Pātāla-khandam, 61, 73), for instance, Dadhichi is styled a Rājarshi. In the Vayu Purana (57, 121 ff.) the epithets "Rājarshayo mahāsattvāh" are used in reference to Brahma-Kshatramayā nripāh (Brahma-kshatrāda yo nripāh, according to the reading of the Matsya text, 143, 37:40). In the Matsya Purāna (50. 5-7) the epithet Rājarshi is applied to a king who sprang from the family of the Maudgalyas who are called Kshatropetā dvijātayah and one of whom is styled Brahmishthah. The Annadāmangala refers to Krishņa Chandra as Rāja-Rajachakravarti Rishi-Rishirāja.
Attention may no doubt be invited to the Purānic statement that the founder of the "Andhra" dynasty was a 'vrishala' (DKA, 38). But the explanation will be found in the Mahābhārata. The great epic (XII. 63. 1 ff.) informs us that drawing the bowstring, destruction of enemies... are not proper (akāryam paramam) for a Brāhmaṇa. A Brāhmana should avoid royal service (rāja-preshya). A Brāhmana who marries a Vishali and takes to royal service (rāja-preshya) and other work not legitimate for him is akarmā, a Brāhmaṇa so-called (Brahma-bandhu). He becomes a Sūdra. The Sātavāhanas actually drew the bowstring and intermarried with Dravidians and Sakas as the Mauryas had intermarried with Yavanas.
1 A pun is here intended as Rāma seems to refer to Bala Deva as well. The use of the name of Rāma, instead of Bala (cf. Bala-Keśava in Hariv, Vishnuparva, 52, 20) is significant. Taken in conjunction with ekabamhana it undoubtedly implies comparison with Bhrigu-Rāma or Parasu-Rama as well.
