[64] This Permádi may be the Goa Kádamba chief Permádi Śivachitta (a.d. 1147–1175), who was heir-apparent in the time of Siddharája, or the Sinda chief Permádi who was a cotemporary of Siddharája and flourished in a.d. 1144. [↑]
[65] Ind. Ant. IV. 2. Regarding Barbaraka Doctor Bühler remarks in Ind. Ant. VI. 167: ‘The Varvarakas are one of the non-Aryan tribes which are settled in great numbers in North Gujarát, Koli, Bhíl, or Mer.’ Siddharája’s contests with the Barbarakas seem to refer to what Tod (Western India, 173 and 195) describes as the inroads of mountaineers and foresters on the plains of Gujarát during the eleventh and twelfth centuries. To attempt to identify Bhut Barbar or Varvar is hazardous. The name Barbar is of great age and is spread from India to Morocco. Wilson (Works, VII. 176) says: The analogy between Barbaras and barbarians is not in sound only. In all Sanskrit authorities Barbaras are classed with borderers and foreigners and nations not Hindu. According to Sir Henry Rawlinson (Ferrier’s Caravan Journeys, 223 note) tribes of Berbers are found all over the east. Of the age of the word Canon Rawlinson (Herodotus, IV. 252) writes: Barbar seems to be the local name for the early race of Accad. In India Ptolemy (a.d. 150; McCrindle’s Edn. 146) has a town Barbarei on the Indus and the Periplus (a.d. 247; McCrindle’s Ed. 108) has a trade-centre Barbarikon on the middle mouth of the Indus. Among Indian writings, in the Ramáyaṇa (Hall in Wilson’s Works, VII. 176 Note *) the Barbaras appear between the Tukháras and the Kambojas in the north: in the Mahábhárata (Muir’s Sanskrit Texts, I. 481–2) in one list Var-varas are entered between Sávaras and Śakas and in another list (Wilson’s Works, VII. 176) Barbaras come between Kiratas and Siddhas. Finally (As. Res. XV. 47 footnote) Barbara is the northmost of the Seven Konkanas. The names Barbarei in Ptolemy and Barbarikon in the Periplus look like some local place-name, perhaps Bambhara, altered to a Greek form. The Hindu tribe names, from the sameness in sound as well as from their position on the north-west border of India, suggest the Mongol tribe Juán-Juán or Var-Var, known to the western nations as Avars, who drove the Little Yuechi out of Balkh in the second half of the fourth century, and, for about a hundred years, ruled to the north and perhaps also to the south of the Hindu Kush. (Specht in Journal Asiatique 1883. II. 390–410; Howorth in Jour. R. A. S. XXI. 721–810.) It seems probable that some of these Var-Vars passed south either before or along with the White Húṇas (a.d. 450–550). Var, under its Mongol plural form Avarti (Howorth, Ditto 722), closely resembles Avartiya one of the two main divisions of the Káthis of Kacch (Mr. Erskine’s List in J. Bom. Geo. Soc. II. 59–60 for Aug. 1838). That among the forty-seven clans included under the Avartiyas four (Nos. 30, 35, 42, and 43) are Babariyas, suggests that the Káthis received additions from the Var-Vars at different times and places. Dr. Bühler (Ind. Ant. VI. 186) thinks that the Babaro or Barbar or Var-Var who gave trouble to Siddharája represent some early local non-Aryan tribe. The fact that they are called Rákshasas and Mlecchas and that they stopped the ceremonies at Sidhpur north of Aṇahilaváḍa seems rather to point to a foreign invasion from the north than to a local uprising of hill tribes. Though no Musalmán invasion of Gujarát during the reign of Siddharája is recorded a Jesalmir legend (Forbes’ Rás Málá, I. 175) tells how Lanja Bijirao the Bhatti prince who married Siddharája’s daughter was hailed by his mother-in-law as the bulwark of Aṇahilaváḍa against the power of the king who grows too strong. This king may be Báhalim the Indian viceroy of the Ghaznavid Bahrám Sháh (a.d. 1116–1157). Báhalim (Elliot, II. 279; Briggs’ Ferista, I. 151) collected an army of Arabs, Persians, Afgháns, and Khiljis, repaired the fort of Nágor in the province of Sewálik, and committed great devastations in the territories of the independent Indian rulers. He threw off allegiance to Ghazni and advancing to meet Bahrám Sháh near Multán was defeated and slain. Except that they were northerners and that Báhalim’s is the only known invasion from the north during Siddharája’s reign nothing has been found connecting Barbar and Báhalim. At the same time that the Barbar or Var-Var of the Gujarát writers may have been non-Hindu mercenaries from the north-west frontier whom Siddharája admitted as Hindu subjects is made not unlikely by two incidents preserved by the Muhammadan historians. The Tárikh-i-Soráth (Bayley’s Gujarát, 35 Note *) tells how in a.d. 1178 from the defeated army of Shaháb-ud-din Ghori the Turkish Afghán and Moghal women were distributed the higher class to high caste and the commoner to low caste Hindus. Similarly how the better class of male captives were admitted among Chakával and Wadhál Rájputs and the lower among Khánts, Kolis, Bábrias, and Mers. Again about thirty years later (a.d. 1210) when his Turk mercenaries, who were not converted to Islám, revolted against Shams-ud-dín Altamsh they seized Delhi and built Hindu temples (Elliot, II. 237–239). These cases seem to make it likely that among Báhalim’s mercenaries were some un-Islamised North Indian Var-Vars and that they were admitted into Hinduism by Siddharája and as the story states served him as other Rájputs. Some of the new-comers as noted above seem to have merged into the Káthis. Others founded or joined the Bábariás who give their name to Bábariáváḍa a small division in the south of Káthiáváḍa. Though the tribe is now small the 72 divisions of the Bábariás show that they were once important. One of their leading divisions preserves the early form Var (Káthiáwár Gazetteer, 132–133) and supports their separate northern origin, which is forgotten in the local stories that they are descended from Jethvás and Ahirs and have a Bráhman element in their ancestry. (Tod’s Western India, 413; Káthiáwár Gazetteer, 132–123.) Of the Var-Vars in their old seats a somewhat doubtful trace remains in the Barbaris a tribe of Hazáráhs near Herat (Bellew in Imp. and As. Quar. Review Oct. 1891 page 328) and in the Panjáb (Ibbetson’s Census, 538) Bhábras a class of Panjáb Jains. [↑]
[66] Abhayatilaka Gaṇi who revised and completed the Dvyáśraya in Vikrama S. 1312 (a.d. 1256) says, in his twentieth Sarga, that a new era was started by Kumárapála. This would seem to refer to the Siṃha era. [↑]
[67] The Kumárapálacharita states that Sajjana died before the temple was finished, and that the temple was completed by his son Paraśuráma. After the temple was finished Siddharája is said to have come to Somanátha and asked Paraśuráma for the revenues of Sorath. But on seeing the temple on Girnár he was greatly pleased, and on finding that it was called Karṇa-vihára after his father he sanctioned the outlay on the temple. [↑]
[68] Ind. Ant. VI. 194ff. Dr. Bühler (Ditto) takes Avantínátha to mean Siddharája’s opponent the king of Málwa and not Siddharája himself. [↑]
[69] Archæological Survey Report, XXI. 86. [↑]
[70] Jour. B. A. Soc. (1848), 319. [↑]
[71] The original verse is महालयो महायात्रा महास्थानं महासरः यत्कृतं सिद्धराजेन क्रियते तन्न केनचित् ॥ [↑]
[72] These, as quoted by Ráo Sáheb Mahípatrám Rúprám in his Sadhara Jesangh, are, the erection of charitable feeding-houses every yojana or four miles, of Dabhoi fort, of a kuṇda or reservoir at Kapadvanj, of the Málavya lake at Dholká, of small temples, of the Rudramahálaya, of the Ráni’s step-well, of the Sahasraliṅga lake, of reservoirs at Sihor, of the fort of Sáelá, of the Daśasahasra or ten thousand temples, of the Muṇa lake at Viramgám, of the gadhs or forts of Dadharapur, Vadhwán Anantapur and Chubári, of the Sardhár lake, of the gadhs of Jhinjhuváḍa, Virpur, Bhádula, Vásingapura, and Thán, of the palaces of Kandola and Sihi Jagapura, of the reservoirs of Dedádrá and Kírtti-stambha and of Jitpur-Anantpura. It is doubtful how many of these were actually Siddharája’s works. [↑]