The Name Chaulukya.According to the Vicháraśreṇi after the Chávaḍás, in a.d. 961 (Vaishakh Suddha 1017), began the reign of Múlarája the son of a daughter of the last Chávaḍá ruler. The name Chaulukya is a Sanskritised form, through an earlier form Chálukya, of the old names Chalkya, Chalikya, Chirîkya, Chálukya of the great Dakhan dynasty (a.d. 552–973), made to harmonise with the Puráṇic-looking story that the founder of the dynasty sprang from the palm or chuluka of Brahma. The form Chaulukya seems to have been confined to authors and writers. It was used by the great Dakhan poet Bilhaṇa (c. 1050 a.d.) and by the Aṇahilaváḍa chroniclers. In Gujarát the popular form of the word seems to have been Solaki or Solaṅki (a dialectic variant of Chalukya), a name till lately used by Gujarát bards. The sameness of name seems to show the Dakhan and Gujarát dynasties to be branches of one stock. No materials are available to trace the original seat of the family or to show when and whence they came to Gujarát. The balance of probability is, as Dr. Bühler holds, that Múlarája’s ancestors came from the north.[2]
Múlarája, a.d. 961–996.The Sukṛitasankírtana says that the last Chávaḍá king Bhúbhaṭa was succeeded by his sister’s son Múlarája. Of the family or country of Múlarája’s father no details are given. The Prabandhachintámaṇi calls Múlarája the sister’s son of Sámantasiṃha and gives the following details. In a.d. 930 of the family of Bhuiyaḍa (who destroyed Jayaśekhara) were three brothers Ráji, Bija, and Daṇḍaka, who stopped at Aṇahilaváḍa on their way back from a pilgrimage to Somanátha in the guise of Kárpaṭika or Kápdi beggars. The three brothers attended a cavalry
Chapter II.
The Chaulukyas, a.d. 961–1242.
Múlarája, a.d. 961–996. parade held by king Sámantasiṃha. An objection taken by Ráji to some of the cavalry movements pleased Sámantasiṃha, who, taking him to be the scion of some noble family, gave him his sister Líládeví in marriage. Líládeví died pregnant and the child, which was taken alive from its dead mother’s womb was called Múlarája, because the operation was performed when the Múla constellation was in power. Múlarája grew into an able and popular prince and helped to extend the kingdom of his maternal uncle. In a fit of intoxication Sámantasiṃha ordered Múlarája to be placed on the throne. He afterwards cancelled the grant. But Múlarája contended that a king once installed could not be degraded. He collected troops defeated and slew his uncle and succeeded to the throne in a.d. 942 (S. 998). The main facts of this tale, that Múlarája’s father was one Ráji of the Chálukya family, that his mother was a Chávaḍá. princess, and that he came to the Chávaḍá throne by killing his maternal uncle, appear to be true. That Múlarája’s father’s name was Ráji is proved by Dr. Bühler’s copperplate of Múlarája.[3] Merutuṅga’s details that Ráji came in disguise to Aṇahilaváḍa, took the fancy of Sámantasiṃha, and received his sister in marriage seem fictions in the style common in the bardic praises of Rájput princes. Dr. Bühler’s copperplate further disproves the story as it calls Múlarája the son of the illustrious Ráji, the great king of kings Mahárájádhirája, a title which would not be given to a wandering prince. Ráji appears to have been of almost equal rank with the Chávaḍás. The Ratnamálá calls Ráji fifth in descent from Bhuvaḍa, his four predecessors being Karṇáditya, Chándráditya, Somáditya, and Bhuvanáditya. But the Ratnamálá list is on the face of it wrong, as it gives five instead of seven or eight kings to fill the space of over 200 years between Jayaśekhara and Múlarája.
Most Jain chroniclers begin the history of Aṇahilaváḍa with Múlarája who with the Jains is the glory of the dynasty. After taking the small Chávaḍá kingdom Múlarája spread his power in all directions, overrunning Káthiáváḍa and Kacch on the west, and fighting Bárappa of Láṭa or South Gujarát on the south, and Vigraharája king of Ajmir on the north. The Ajmir kings were called Sapádalaksha. Why they were so called is not known. This much is certain that Sapádalaksha is the Sanskrit form of the modern Sewálik. It would seem that the Choháns, whom the Gujarát Jain chroniclers call Sapádalakshíya, must have come to Gujarát from the Sewálik hills. After leaving the Sewálik hills the capital was at Ajmir, which is usually said to have been first fortified by the Chohán king Ajayapála (a.d. 1174–1177).[4] This story seems invented by the Choháns. The name Ajmir appears to be derived from the Mehrs who were in power in these parts between the fifth and the eighth centuries. The Hammíramahákávya begins the Chohán genealogy with Vásudeva (a.d. 780) and states that Vásudeva’s fourth successor Ajayapála established the hill fort of Ajmir. About this time (a.d. 840) the Choháns seem to have made settlements in the Ajmir country and to have harassed Gujarát. Vigraharája the tenth in succession
Chapter II.
The Chaulukyas, a.d. 961–1242.
Múlarája, a.d. 961–996. from Vásudeva is described as killing Múlarája and weakening the Gurjjara country.[5] The author of the Prabandhachintámaṇi gives the following details. The Sapádalaksha or Ajmir king entered Gujarát to attack Múlarája and at the same time from the south Múlarája’s territory was invaded by Bárappa a general of king Tailapa of Telingána.[6] Unable to face both enemies Múlarája at his minister’s advice retired to Kanthádurga apparently Kanthkot in Cutch.[7] He remained there till the Navarátra or Nine-Night festival at the close of the rains when he expected the Sapádalaksha king would have to return to Ajmir to worship the goddess Śákambharí when Bárappa would be left alone. At the close of the rains the Sapádalaksha king fixed his camp near a place called Śákambharí and bringing the goddess Śákambharí there held the Nine-Night festival. This device disappointed Múlarája. He sent for his sámantas or nobles and gave them presents. He told them his plans and called on them to support him in attacking the Sapádalaksha king. Múlarája then mounted a female elephant with no attendant but the driver and in the evening came suddenly to the Ajmir camp. He dismounted and holding a drawn sword in his hand said to the doorkeeper ‘What is your king doing. Go and tell your lord that Múlarája waits at his door.’ While the attendant was on his way to give the message, Múlarája pushed him on one side and himself went into the presence. The doorkeeper called ‘Here comes Múlarája.’ Before he could be stopped Múlarája forced his way in and took his seat on the throne. The Ajmir king in consternation asked ‘Are you Múlarája?’ Múlarája answered ‘I would regard him as a brave king who would meet me face to face in battle. While I was thinking no such brave enemy exists, you have arrived. I ask no better fortune than to fight with you. But as soon as you are come, like a bee falling in at dinner time, Bárappa the general of king Tailapa of Telingana has arrived to attack me. While I am punishing him you should keep quiet and not give me a side blow.’ The Ajmir king said, ‘Though you are a king, you have come here alone like a foot soldier, not caring for your safety. I will be your ally for life.’ Múlarája replied ‘Say not so.’ He refused the Rája’s invitation to dine, and leaving sword in hand mounted his elephant and with his nobles attacked the camp of Bárappa. Bárappa was killed and eighteen of his elephants and 10,000 of his horses fell into Múlarája’s hands. While returning with the spoil Múlarája received news that the Sapádalaksha king had fled.
Chapter II.
The Chaulukyas, a.d. 961–1242.
Múlarája, a.d. 961–996. This story of the author of the Prabandhachintámaṇi differs from that given by the author of the Hammírakávya who describes Múlarája as defeated and slain. The truth seems to be that the Ajmír king defeated Múlarája and on Múlarája’s submission did not press his advantage. In these circumstances Múlarája’s victory over Bárappa seems improbable. The Dvyáśraya devotes seventy-five verses (27–101) of its sixth chapter to the contest between Bárappa and Múlarája. The details may be thus summarised. Once when Múlarája received presents from various Indian kings Dvárappa[8] king of Láṭadeśa sent an ill-omened elephant. The marks being examined by royal officers and by prince Chámuṇḍa, they decided the elephant would bring destruction on the king who kept him. The elephant was sent back in disgrace and Múlarája and his son started with an army to attack Láṭadeśa and avenge the insult. In his march Múlarája first came to the Śvabhravatí or Sábarmatí which formed the boundary of his kingdom, frightening the people. From the Sábarmatí he advanced to the ancient Purí[9] where also the people became confused. The Láṭa king prepared for fight, and was slain by Chámuṇḍa in single combat. Múlarája advanced to Broach where Bárappa who was assisted by the island kings opposed him. Chámuṇḍa overcame them and slew Bárappa. After this success Múlarája and Chámuṇḍa returned to Aṇahilapura.[10]
The Dvyáśraya styles Bárappa king of Láṭadeśa; the Prabandhachintámaṇi calls him a general of Tailapa king of Telingána; the Sukṛitasankírtana a general of the Kanyákubja king; and the Kírtikaumudí[11] a general of the Lord of Láṭa.
Other evidence proves that at the time of Múlarája a Chaulukya king named Bárappa did reign in Láṭadeśa. The Surat grant of Kírtirája grandson of Bárappa is dated a.d. 1018 (Śaka 940). This, taking twenty years to a king, brings Bárappa’s date to a.d. 978 (Śaka 900), a year which falls in the reign of Múlarája (a.d. 961–996; Ś. 1027–1053). The statement in the Prabandhachintámaṇi that Bárappa was a general of Tailapa seems correct. The southern form of the name Bárappa supports the statement. And as Tailapa overthrew the Ráshṭrakúṭas in a.d. 972 (Śaka 894) he might well place a general in military charge of Láṭa, and allow him practical independence. This would explain why the Dvyáśraya calls Bárappa king of Láṭadeśa and why the Kírtikaumudí calls him general of the Lord of Láṭa.
One of Múlarája’s earliest wars was with Graharipu the Ábhíra or Chúḍásamá ruler of Sorath.[12] According to Múlarája’s bards, the cause
Chapter II.
The Chaulukyas, a.d. 961–1242.
Múlarája, a.d. 961–996. of war was Graharipu’s oppression of pilgrims to Prabhása. Graharipu’s capital was Vámanasthalí, the modern Vanthalí nine miles west of Junágaḍh, and the fort of Durgapalli which Graharipu is said to have established must be Junágaḍh itself which was not then a capital. Graharipu is described as a cow-eating Mlechha and a grievous tyrant. He is said to have had much influence over Lákhá son of king Phula of Kacch and to have been helped by Turks and other Mlechhas. When Múlarája reached the Jambumáli river, he was met by Graharipu and his army. With Graharipu was Lákhá of Kacch, the king of Sindh probably a Sumrá, Mewás Bhilas, and the sons of Graharipu’s wife Nílí who had been summoned from near the Bhadar river by a message in the Yavana language.[13] With Múlarája were the kings of Śiláprastha,[14] of Márwár, of Kásí, of Arbuda or Abu, and of Śrímála or Bhínmál. Múlarája had also his own younger brother Gangámah, his friend king Revatímitra, and Bhils. It is specially mentioned that in this expedition Múlarája received no help from the sons of his paternal uncles Bíja and Dandaka. The fight ended in Graharipu being made prisoner by Múlarája, and in Lákhá being slain with a spear. After the victory Múlarája went to Prabhása, worshipped the liṅga, and returned to Aṇahilaváḍa with his army and 108 elephants.
According to the author of the Prabandhachintámaṇi Lákhá met his death in a different contest with Múlarája. Lákhá who is described as the son of Phuladá, and Kámalatá daughter of Kírttirája a Parmár king, is said to have been invincible because he was under the protection of king Yaśovarman of Málwa. He defeated Múlarája’s army eleven times. In a twelfth encounter Múlarája besieged Lákhá in Kapilakot, slew him in single combat, and trod on his flowing beard. Enraged at this insult to her dead son Lákhá’s mother called down on Múlarája’s descendants the curse of the spider poison that is of leprosy.[15]
Mr. Forbes, apparently from bardic sources, states that on his wife’s death Ráji the father of Múlarája went to the temple of Vishṇu at Dwárká. On his return he visited the court of Lákhá Phuláni and espoused Lákhá’s sister Ráyáji by whom he had a son named Rákháich. This marriage proved the ruin of Ráji. In a dispute about precedence Lákhá slew Ráji and many of his Rájput followers, his wife Ráyáji becoming a Satí. Bíja the uncle of Múlarája urged his nephew to avenge his father’s death and Múlarája was further incited against Lákhá because Lákhá harboured Rákháich the younger son of Ráji at his court as a rival to Múlarája.
According to the Dvyáśraya, either from the rising power of his son or from repentance for his own rough acts, after Chámuṇḍa’s victory over Bárappa Múlarája installed him as ruler and devoted himself to religion and charity. According to the Prabandhachintámaṇi Múlarája built in Aṇahilaváḍa a Jain temple named Múlavasatiká. But as the Nandi
Chapter II.
The Chaulukyas, a.d. 961–1242.
Múlarája, a.d. 961–996. symbol on his copperplate shows that Múlarája was a devoted Śaivite, it is possible that this temple was built by some Jain guild or community and named after the reigning chief.[16] Múlarája built a Mahádeva temple called Múlasvámi in Aṇahilaváḍa, and, in honour of Somanátha, he built the temple of Muleśvara at Maṇḍali-nagara where he went at the bidding of the god.[17] He also built at Aṇahilaváḍa a temple of Mahádeva called Tripurushaprásáda on a site to which the tradition attaches that seeing Múlarája daily visiting the temple of Múlanáthadeva at Maṇḍali, Somanátha Mahádeva being greatly pleased promised to bring the ocean to Aṇahilaváḍa. Somanátha came, and the ocean accompanying the god certain ponds became brackish. In honour of these salt pools Múlarája built the Tripurushaprásáda. Looking for some one to place in charge of this temple, Múlarája heard of an ascetic named Kaṇthadi at Siddhapura on the banks of the Sarasvatí who used to fast every other day and on the intervening day lived on five morsels of food. Múlarája offered this sage the charge of the temple. The sage declined saying ‘Authority is the surest path to hell.’ Eventually Vayajalladeva a disciple of the sage undertook the management on certain conditions. Múlarája passed most of his days at the holy shrine of Siddhapura, the modern Sidhpur on the Sarasvatí about fifteen miles north-east of Aṇahilaváḍa. At Sidhpur Múlarája made many grants to Bráhmans. Several branches of Gujarát Bráhmans, Audíchyas Śrígauḍas and Kanojias, trace their origin in Gujarát to an invitation from Múlarája to Siddhapura and the local Puráṇas and Máhátmyas confirm the story. As the term Audíchya means Northerner Múlarája may have invited Bráhmans from some such holy place as Kurukshetra which the Audíchyas claim as their home. From Kanyákubja in the Madhyadeśa between the Ganges and the Yamuná another equally holy place the Kanojías may have been invited. The Śrí Gauḍas appear to have come from Bengal and Tirhut. Gauḍa and Tirhut Bráhmans are noted Tántriks and Mantrasástris a branch of learning for which both the people and the rulers of Gujarát have a great fondness. Grants of villages were made to these Bráhmans. Sidhpur was given to the Audíchyas, Siṃhapura or Sihor in Káthiáváḍa to some other colony, and Stambhatírtha or Cambay to the Śrí Gauḍas. At Siddhapura Múlarája built the famous temple called the Rudramahálaya or the great shrine of Rudra. According to tradition Múlarája did not complete the Rudramahálaya and Siddharája finished it. In spite of this tradition it does not appear that Múlarája died leaving the great temple unfinished as a copperplate of a.d. 987 (S. 1043) records that
Chapter II.
The Chaulukyas, a.d. 961–1242.
Múlarája, a.d. 961–996. Múlarája made the grant after worshipping the god of the Rudramahálaya on the occasion of a solar eclipse on the fifteenth of the dark half of Mágha. It would seem therefore that Múlarája built one large Rudramahálaya which Siddharája may have repaired or enlarged. Múlarája is said while still in health to have mounted the funeral pile, an act which some writers trace to remorse and others to unknown political reasons. The Vicháraśreṇi gives the length of Múlarája’s reign at thirty-five years a.d. 961–996 (S. 1017–1052); the Prabandhachintámaṇi begins the reign at a.d. 942 (S. 998) and ends it at a.d. 997 (S. 1053) that is a length of fifty-five years.[18] Of the two, thirty-five years seems the more probable, as, if the traditional accounts are correct, Múlarája can scarcely have been a young man when he overthrew his uncle’s power.