[31] The text has Helonmúlitameruṇá to chime with the poetical allusion and figure about Indra. By Meru no doubt Mera or Mehr is meant. [↑]
[32] Kuruṇḍaka may be the village of Kurund in the Thána zilla seven miles north-east of Bhiwndi. It was a village given away in grant and cannot therefore be any large town. [Kurundvád at the holy meeting of the Kṛishṇa and Pañchgangá in the Southern Marátha Country close to Narsoba’s Vádi seems a more likely place for an investiture.] [↑]
[36] Though the name of the gotra Lakshamaṇasa and Láksháyaṇasa differs slightly in the two grants, the identity of the name Nennapa the son of Dhoddi and the father of Siddhabhaṭṭa the a.d. 914 grantee, suggests that the original grant of the village of Tenna by Dhruva I. (a.d. 795) had been cancelled in the interval and in a.d. 914 was renewed by king Indra Nityaṃvarsha. [Dr. Bhandárkar reads the name in Indra’s Navsárí grant (a.d. 914) as Vennapa.] [↑]
[37] That in a.d. 915 the Dakhan Ráshṭrakúṭas held Gujarát as far north as Cambay is supported by the Arab traveller Al Masúdi who (Prairies d’Or, I. 253–254) speaks of Cambay, when he visited it, as a flourishing town ruled by Bania the deputy of the Balhára lord of Mánkir. The country along the gulf of Cambay was a succession of gardens villages fields and woods with date-palm and other groves alive with peacocks and parrots. [↑]
[38] It seems doubtful whether the Kánarese Raṭṭas the Belgaum Raḍis and the Telugu Reddis could have been Rástikas or locals in the north Dakhan. The widespread Reddis trace their origin (Balfour’s Encyclopædia of India, III. 350) to Rájamandri about thirty miles from the mouth of the Godávari. A tradition of a northern origin remains among some of the Reddis. The Tinnivelly Reddis (Madras J. Lit. and Science, 1887–88, page 136 note 96) call themselves Audh Reddis and assert that Oudh is the native country of their tribe. The late Sir George Campbell (J. R. As. Soc. XXXV. Part II. 129) has recorded the notable fact that the fine handsome Reddis of the north of the Kánara country are like the Játs. With this personal resemblance may be compared the Reddis’ curious form of polyandry (Balfour’s Encyclopædia, III. 330) in accordance with which the wife of the child-husband bears children to the adult males of the family, a practice which received theories (compare Mr. Kirkpatrick in Indian Ant. VII. 86 and Dr. Muir in Ditto VI. 315) would associate with the northern or Skythian conquerors of Upper India during the early centuries of the Christian era. In support of a northern Ráṭa element later than Aśoka’s Rástikas the following points may be noted. That the Kshaharáta or Khaharáta tribe to which the great northern conqueror Nahápana (a.d. 180) belonged should disappear from the Dakhan seems unlikely. Karaháṭaka the Mahábhárata name (As. Res. XV. 47, quoted in Wilson’s Works VI. 178) for Karád on the Kṛishṇa suggests that Nahapána’s conquest included Sátára and that the name of the holy place on the Kṛishṇa was altered to give it a resemblance to the name of the conqueror’s tribe. That, perhaps after their overthrow by Gautamíputra-Śátakarṇi (a.d. 140), the Khaharátas may have established a local centre at Kurandwáḍ at the meeting of the Kṛishṇa and the Pañchgangá may be the explanation why in a.d. 914, centuries after Mányakheṭa or Málkhet had become their capital, the Ráshṭrakúṭa Indra should proceed for investiture to Kuruṇḍaka, which, though this is doubtful, may be Kurandwáḍ. The parallel case of the Khaharátas’ associates the Palhavas, who passed across the southern Dakhan and by intermarriage have in the Pállas assumed the characteristics of a southern tribe, give a probability to the existence of a northern Khaharáta or Ráta element in the southern Ráshṭrakúṭa and Raṭṭas which the facts at present available would not otherwise justify. [↑]
[39] The eleventh century Kanauj Gáhaḍaválas are now represented by the Bundelas who about a.d. 1200 overthrew the Chándols in Bundelkhand. These Gáharwáls or Bundelas trace their origin to Benares or Kási and may, as Hœrnle suggests, have been related to the Pálas of that city who several times intermarried with the Dakhan Ráshṭrakúṭas. The Gáharwáls seem to have nothing to do with the district of Garhwál (Gadwál) in the Himálayas.—(A. M. T. J.) [↑]
[40] The Vatsarája defeated by Dhruva who has hitherto been identified with the Vatsa king of Kosambi is more likely to prove to be a Bachrája of the Gurjjaras of Bhínmál or Śrímál in north Gujarát. Among references to southern settlements in North India between a.d. 600 and 1000 may be noted the tradition (Wilson’s Indian Caste, II. 143) of a Dravidian strain in the Kashmir Bráhmans and in the eleventh century also in Kashmir (Rajátaranginí, VI. 337) the presence of a Śátaváhana dynasty bearing the same name as the early Śátaváhanas of Paithan near Ahmadnagar. Other instances which might seem more directly associated with the southern Ráshṭrakúṭas (a.d. 500–970) are the six Kárṇáṭaka rulers of Nepál beginning with a.d. 889 (Ind. Ant. VII. 91) and the natives of Karṇáṭadeśa in Máhmúd Ghaznavi’s army (a.d. 1000–1025) who (Sachau’s Alberuni, I. 173; II. 157) used the Karṇáṭa alphabet. The presence of Karṇáṭa rulers in Nepál in the ninth and tenth centuries remains a puzzle. But the use of the term Karṇáṭa for Chálukyas of Kalyán in a.d. 1000 (Ep. Ind. I. 230) suggests that the Nepál chiefs were Chálukyas rather than Ráshṭrakúṭas: while Máhmúd Ghaznavi’s Karṇáṭas may naturally be traced to the mercenary remains of Bárappa’s army of Kalyán Chálukyas whose general Bárappa was slain (Rás Málá, I. 51) and his followers dispersed in north Gujarát by Múla Rája Solaṅki at the close of the tenth century. The only recorded connection of the southern Ráshṭrakúṭas with Northern India during the middle ages (a.d. 750–1150) are their intermarriages with the Pálas of Benares (a.d. 850–1000) mentioned above (Page 132 Note 1), and, between a.d. 850 and 950, with the Kalachuris of Tripura near Jabalpur (Cunningham’s Arch. Survey Report for 1891, IX. 80). [↑]