गुप्त अभिलेख संग्रह (जे. एफ. फ्लीट - गुप्त सम्राटों एवं परवर्ती नरेशों के ऐतिहासिक पाषाण व ताम्रलेख)

188 CORPUS INSCRIPTIONUM INDICARUM, VOL. III.
splendour; who was a most devout worshipper of (the god) Mahêśvara; (and) who medi-
tated on the feet of the Paramabhaṭṭâraka, Mahârâjâdhirâja, and Paramêśvara, (his)
glorious [father].
(L. 55.)—His son (was) the Paramabhaṭṭâraka, Mahârâjâdhirâja, and Paramê-
śvara, the glorious Śîlâdityadêva (VI.),—who allayed the pride of the strength of
(his) enemies; who was the auspicious asylum of great victory; whose breast dallied
with the embraces of the goddess of fortune; whose unrestrained energy exceeded (even)
that of (the god Vishṇu) who assumed the form of the man-lion;¹ who effected the pro-
tection of the whole earth by eradicating the hostile kings; who was the best of men;
who tinted the faces of all the women that are the distant regions with the rays of the nails
of (his) feet shining with the rubies in the tiaras of the powerful princes who bowed down
before (him); who was a most devout worshipper of (the god) Mahêśvara; (and) who
meditated on the feet of the Paramabhaṭṭâraka, Mahârâjâdhirâja, and Paramêśvara, (his)
glorious father.
ful mention for a father or an elderly person;’ bâwâ, ‘a term of respectful mention for a Gôsâvî, Guru,
father, or elderly person,’ and bhâwâ, ‘a husband’s brother, especially an elder brother;’ and in
Kanarese, bâva, ‘the son of a mother’s brother, or father’s sister, a man or woman’s brother-in-law
(in every case, if older than one’s self),’ and bhâva, ‘a husband or wife’s elder brother, a maternal
uncle’s son (similarly, in every case, if older than one’s self).’ Looking for its application in connec-
tion with Śîlâditya III., we note, in the first place, that the grants shew very clearly that his father
Śîlâditya II. did not reign at all, which explains why the epithet bappa-pâd-ânudhyâta is not used in
respect of him; and, in the second place, that the only paramount sovereign before him was his
father’s distant cousin Dharasêna IV., who, so far as paramount sovereignty is concerned, was his im-
mediate predecessor. This shews us that bâva was used, here at least, to denote ‘a male relative, of
the same generation with a father,’ or roughly ‘an uncle;’ and explains why bâva is qualified here
with the paramount titles. And the fact that, after the first adoption of this technical expression, the
Valabhî succession was in each instance direct from father to son, explains why the expression bâva-
pâd-ânudhyâta does not occur again.—In Kanarese, bappa appears in the form of boppa (marked in
Sanderson’s edition of Reeve’s Kanarese Dictionary as a word common to most Hindu languages),
in boppana-siṅga, ‘the lion of (his) father,’ an epithet applied to the Raṭṭa chieftain Lakshmîdêva II.,
the son and successor of Kârtavîrya IV. (Archæol. Surv. West. Ind. Vol. III. p. 113, line 63-64). In
confirmation of this I may quote, with the analogous introduction of terms of relationship, ayyana-
siṅga, ‘the lion of (his) father,’ a title of the Śilâhâra chieftain Gaṇḍarâditya of Kôlâpur (Jour. Bo.
Br. R. As. Soc. Vol. XIII. p. 3, line 21), and also of his son Vijayâditya (Dynasties of the Kanarese
Districts, p. 105); mâvana-siṅga, ‘the lion of (his) father-in-law,’ applied to the Daṇḍanâyaka
Kêśavâdityadêva (Archæol. Surv. West. Ind. Vol. III. p. 106, line 17-18); aṇṇana-gandhavâraṇa,
‘the choice elephant of (his) elder brother,’ applied to the Daṇḍanâyaka Sômêśvarabhaṭṭa in the
same inscription (id. line 11-12); aṇṇan-aṅkakâṟa ‘the warrior or champion of (his) elder brother,’
applied to the Sinda chieftain Âchugi II. (Jour. Bo. Br. R. As. Soc. Vol. XI. p. 247, line 9); and
bhâvan-aṅkakâṟa, ‘the warrior or champion of (his) uncle or other relation of the same generation
with his father,’ applied to a Śilâhâra chieftain named Goṅkidêva (Ind. Ant. Vol. XIV. p. 16, line
46). Other similar titles, which help to explain the preceding, through the introduction of proper
names instead of words of relationship, are Sênana-siṅga, ‘the lion of Sêna,’ applied to the Raṭṭa
chieftain Kârtavîrya II., the son and successor of Sêna I. (Jour. Bo. Br. R. As. Soc. Vol. X. p. 213,
line 7); Tailana-siṅga, ‘the lion of Taila,’ applied to the Kâdamba chieftain Kîrttivarman II. of
Banawâsi, the son and successor of Taila I. (Dynasties of the Kanarese Districts, p. 85); Taila-
man-aṅkakâṟa, ‘the warrior or champion of Tailama,’ applied to Kâmadêva of the same family, the
son and successor of Tailama (id. p. 86); and Goṅkan-aṅkakâṟa, ‘the warrior or champion of Goṅka,’
and Gûhêyana-siṅga, ‘the lion of Gûhêya,’ applied to the Śilâhâra chieftain Mârasiṁha, the son and
successor of Goṅka, and the nephew of Gûhala or Gûvala I. (No. 10 of the separate publications of
the Archæological Survey of Western India, p. 103, line 28.)
¹ When he became incarnate, in a form that was half that of a man, and half that of a lion, in
order to destroy the demon Hiraṇyakaśipu, who had obtained a boon from Brahman that he should
not be destroyed by either god or man or animal.