Supplementary Notes

The Vemulavada Calukyas and Somadevasuri. Recent studies have conclusively shown that the Calukya family during whose rule Somadeva lived and worked held the territory corresponding to Karimnagar district of former Hyderabad State, now included in Andhra. These chiefs were feudatories of the Rastrakutas; and Yuddhamalla I, the founder of the family, has been assigned to about the middle of the eighth century. We are concerned here with the last three rulers Arikesarin II, Vadyaga or Baddega and Arikesarin III.2 Arikesarin II ruled in the second quarter of the tenth century, and was the patron of Pampa who wrote his famous poems Adipurana and Vikramarjunavijaya in Kannada in 941 A. D.3 According to the Parbhani plates, Arikesarin II was succeeded by his son Bhadradeva (II), also called Vadyaga, the father of Arikesarin III. Somadeva tells us in the colophon to his Yasastilaka that he wrote the work in 959 A. D. during the reign of a prince who was the eldest son of Arikesarin (II), and who, as we have pointed out on p. 4, is variously called Vagaraja, Vadyaraja, and Vadyagaraja in the manuscripts. The name Vadyaga is considered to be a variant of Baddiga, which occurs as the name of an earlier chief in the genealogy given in the Parbhani plates, and appears also as Baddega in the Vemulavada pillar inscription of Arikesarin II.4 Baddega is said to have built a Jina temple for his teacher Somadevasuri in an inscription on the pedestal of an image of Parsvanatha found at Vemulavada in 1. See VENKATARAMANAYYA: The Chalukyas of L (V) emulavada, Hyderabad, 1953; and specially N. LAKSHMINARAYAN RAO's paper The Family of Arikesarin, Patron of Pampa in the Quarterly Journal of the Mythic Society, Vol. XLV. 2. There is a confusion in the genealogy given on p. 4 of this book. The last two names should be omitted. 3. RICE: A History of Kanarese Literature, p. 30. 4. Baddega is called Baddega III by RAO op. cit., obviously because among the earlier chiefs there was another Baddega and another Bhadradeva (same as Baddega, being a Sanskrit variant of the name). But the first Bhadradeva is not mentioned in the Vemulavada Pillar inscription, and if he did not actually rule, as seems probable, our Baddega might be called Baddega II.

Karimnagar district.5 This is confirmed by the Parbhani plates issued in 966 A. D. by his son Arikesarin III, which state that the village of Vanikatupulu was granted by him to Somadevasuri for the repairs and upkeep of a temple called Subhadhamajinalaya built by his father Vadyaga in the capital city of Lembulapataka, identified with the village of Lemulavada or Vemulavada mentioned above. Close to it was the prosperous town of Gangadhara where Somadeva says he composed his romance. The manner in which he refers to this town in the colophon to the work would seem to indicate that it enjoyed the bountiful patronage of the reigning chief Vadyaga or Baddega. Lembulapataka figures also in the Vemulavada pillar inscription of Arikesarin II, which records a grant of land in a corner of the city for the maintenance of a Sun temple built by Peddanarya, a high official (tantrapala) in the service of the ruling chief. Three other temples dedicated to Siva (Rajesvara, Baddegesvara and Nagaresvara) are mentioned in the record, which shows that the place was a stronghold of Saivism. Even today Vemulavada is an important centre of pilgrimage in Telingana.⁹ Arikesarin II seems to have been a follower of the orthodox religion, but he was catholic in his sympathies, as shown by the fact that his court poet Pampa was a Jaina and wrote on Jaina themes. His son and successor Baddega came under the influence of Somadevasuri, who is described in the Parbhani plates as being held in great esteem and veneration by kings and powerful feudatory chiefs. He not only built a temple in the capital for the great teacher but seems to have adopted the Jaina creed under his guidance. It is noteworthy that the Parbhani inscription issued by his son Arikesarin III opens with a verse which extols the glory and the beneficent mission of the Jaina faith. 5. RAO op. cit., p. 216; VENKATARAMANAYYA op. cit., p. 45. 6. This and some other villages are said to exist almost under the same names in Sirsilla taluk of Karimnagar district. RAO op. cit., p. 223. 7. Pt. PREMI's manuscript gives this portion of the colophon in a more correct form than the printed edition : srimadvadyagarajasya laksmipravardhamanavasudharayam gamgadharayam . RAO (op cit., p. 223) says that Gangadhara still exists under the same name near Vemulavada. I am informed by Dr. B. RAMA RAJU of Hyderabad that it is in Jagtiyal taluk of Karimnagar district, ten miles from Vemulavada. 8. The Parbhani plates and the revised text of the Vemulavada pillar inscription of Arikesarin II in RAO op. cit. have -pataka. The text of the latter record reproduced by VENKATARAMANAYYA (p. 91) has -vataka. 9. Several Saiva temples are shown on the site plan of Lemulavada village in VENKATARAMANAYYA'S monograph. on

The Jaina relics at Vemulavada have been surveyed,10 but no trace exists of any Jaina structure or temple. The image of Parsvanatha with the inscription mentioned above may have once belonged to the Subhadhama temple built by Baddega. There are as many as a dozen figures of Jaina Tirthamkaras scattered in the precincts of the Hindu temples in the area besides a few other interesting Jaina sculptures. Vemulavada may have had more than one Jaina temple, and was in any case a notable centre of Jainism during the reigns of the last two Calukya chiefs in the third quarter of the tenth century. The rule of the Vemulavada Calukyas seems to have terminated with that of their overlords, the Rastrakutas; and soon afterwards Telingana came under the sway of the Calukyas of Kalyani. Jainism may have flourished for some time more, but it is probable that with the loss of royal patronage it declined and ultimately disappeared from the area. It is in the heyday of its glory at Vemulavada that we see Somadevasuri as an honoured and influential exponent of the Jaina faith. ( II ) No attempt can be made here to fill the lacunae in Appendix III on the geɔgraphical distribution of the Saiva temples, but a reference may be made to the Eastern Calukyan temples by way of illustrating the dominant position of Saivism in Andhra." Most of these temples are dedicated to Siva, and the more important ones are assigned to the ninth century, covering the reigns of Narendramrgaraja Vijayaditya (806-46), Gunaga Vijayaditya (848-891), and Calukya Bhima I (892-922). The first king is said to have built one hundred eight Siva temples; while several such temples in the village of Bikkavolu in East Godavary district are attributed to the reign of Gunaga Vijayaditya. The next king Calukya Bhima I was a great builder. He built three important temples known as Bhimesvara at Draksarama, a township in Ramachandrapuram taluk of East Godavary district; at Calukya-bhimavaram, a village near Samalkot in the same district; and at Chebrolu in Bapatla taluk of Guntur district. Other Eastern Calukyan temples of the same period are the Ramalingesvara at Palakollu in West Godavary district; the Somesvara at Somarama (now Somavaram forming part of the village of Bhimavaram in the same district); and the Amaresvara at Amaravati on the southern bank of the Krishna in Guntur district. Most of these structures are two-storied and the shrine Draksarama with its elaborate sculptures is the most famous among the temples of at 10. MURTHY: Jain Vestiges in Andhra (Andhra Pradesh Government Archaeological Series No. 12). Hyderabad, 1963. 11. See M. RAMA RAO: Eastern Calukyan Temples of Andhra Desa (Andhra Pradesh Government Archaeological Series, No. 19). Hyderabad, 1964.

Andhra. The development of Eastern Calukyan temple architecture in the second half of the ninth century was coeval with the transition from the Pallava to the Cola style of temple building in the Tamil country during the reigns of Vijayalaya and Aditya I. It is noteworthy that the temples named above with the exception of the one at Chebrolu are located at the five traditional Saiva centres of Andhra, collectively known as Pancarama namely, Daksarama (modern Draksarama), Kumararama (Calukya-bhimavaram), Ksirarama (Palakollu), Somarama (Somavaram) and Amararama (Amaravati). Of these Amaravati and Palakollu are popular centres of Saiva pilgrimage. ( III ) It may be noted that some of the verses cited by Somadeva in the Yasastilaka in illustration of Buddhist doctrines (see pp. 188-9 & 457 of this book) are taken from the Pramanavarttika of Dharmakirti (circa 600 A. D.). The two verses yah pasyaty atmanam and atmani sati parasamjna occur in the pramana-siddhi chapter of that work (see Pramanavarttika with the commentary of Manorathanandin, pp. 86-7; and Pramanavarttikabhasyam of Prajnakaragupta, pp. 146-7, Patna, 1953). The verse vedapramanyam kasyacit kartrvadah occurs at the end of Dharmakirti's own vrtti on the svarthanumana chapter of the above work. Karnakagomin in his commentray on the vrtti, however, reads dhvastaprajnane for prajnanam, and says pramanavalambijnanam prajnanam, tad dhvastam yasmin jadye tattathoktam, nyayanusarijnanarahita ityarthah. See Pramanavarttikam, p. 619, Allahabad edition. (IV) (Addendum by the General Editor: A. N. U.) Lately an inscription is discovered on the hill Bommalagutta in the vicinity of the village Gangadharam (Gangadhara ?) in the Karimnagar district of former Hyderabad State, now included in Andhra Pradesh. It was got carved by Jinavallabha, brother of Pampa. It is partly in prose and verses, and in three languages, Kannada, Sanskrit and Telugu. It gives good many details about Pampa, his parentage and provenance. Arikesari donated the village Dharmapura to Pampa when the latter completed his Kannada poem Vikramarjuna vijaya (see p. 6 of this book and Note I above); and it is this event that is commemorated by Pampa's brother in this record. (See the Telugu Magazine Bharati for March 1967; Journal of the Karnatak University, Humanities No., Vol. XI 1967, pp. 73 f., 107 f., also Kannada Nudi March 1968, pp. 9 f.)

By the same Author art baton od ve Pravarasena's Setubandha: Translated from Prakrit into English with extracts from unpublished commentaries and an Introduction In the press. VI) MA 10 b lenon of) yd mubnobbA) brA mi bobulbul won 2 ba subo A 50 gna aid botolamos au Lood ide upulsT of (10.qu