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THE DYNASTIES OF SAURASTRA
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invasion over Särasvatamandala, therefore, should not be taken as the indication of a hostile feeling between Mūlarāja and Taila as so far has been supposed.
The early Jain works mention no war with the Sapādalaksa ruler referred to by Meruturga. Hemacandra, on the other hand, refers to one king of Maru as Mūlaräja's ally in his fight against Grāharipu. Anyhow this king of Sapädalaksa has been accepted on all hands as the Cāhamāna prince Vigraharāja who was contemporary of Mūlaraja and is known also from the Harsa stone inscription dated 973 A.D.
On this incident, however, the later Jain authors are not unanimous. Merutunga says that due to Mūlarāja's bravery, Vigraharaja returned a while Nayacandra in the Hammira-mahakavya states that Vigraharāja killed Mūlarāja and conquered the country. It is very difficult to take these statements as trustworthy. According to the Pythviraja-vijaya, “Mūlarāja took refuge in the fort by name Kanthādurga". This statement, however, proves that the truth lies midway between the two statements of Jaina authors. Merutuvga represents Mūlarāja visiting the Cahamäna's camp and requesting him to abstain from attacking him in the rear while he was engaged with Bärappa."5 It seems that Mūlarāja was really defeated but on his submission the Cähamāna prince did not press his advantage.
The fact that Mūlarāja might have been attacked simultaneously by Bārappa and the ruler of Säkambhari, and that he was unable to resist them and took shelter in the Kantha Durga, as referred to by the Prabandhacintamani, also finds support in the Kädi grant dated 987 A.D., which tells us that Mūlarāja resembled "Tryambaka (Siva) since he took up his residence on a mountain just as the god dwells on the Mount (Kailāśa ). Dr. Bühler, interpreting it, states that Anahilapāțaka, the residence of Mūlarāja, was situated in an entirely flat sandy country, and not even within fifty miles of any hill; the inference might be made here that the Prasastikara "in his anxiety to find points of resemblance between his patron and the various gods, found nothing more to the purpose than Mūlaräja's temporary stay on the hill of Kanthā which he boldly compared to Siva's residing on Kailāśa."'7
1 DV., Canto V.. 2 PC., p. 17: apieforfattf#Telia vita augalia:.... 3 Canto II, V.9: BSTIT HASTUSTE Karnata 4 Canto V, V. 51: 7 JTIFTTT ( ) Jenis Taferata: .... hatari 5 PC., p. 17: See also supra p. 229. • IA., VI, pp. 183-84, 191-92, lines 2-3. ? Ibid.
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