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 JULY 5, 1872.]

207

THE RASHTRAKUTA DYNASTY.

ingly, Mân y a is clearly used in the sense of “rent-free for charitable purposes.” The grant is described as being made in the reign of Krish na rāja, who bore the title of Akālavarsha Deva. This Krishnarāja is doubt less of the family of the Yādava kings, known also by the name of Rāshtra Kütas, who reigned at Mänya Kheta, or the modern Mal-Khed in the Nizam's territory, and whose authority was subverted by Tail apa Deva of the Chālukya dynasty about the end of the tenth century" of the Christian Era.

There would at first sight appear to be some The Karda plate : Danti Durga. Krishna Rāja (his paternal uncle) Govinda Rāja. Nirupama (his youngest brother).

difficulty as to which Amogha Warsha and Krishnarāja Deva of the lists already published of the Yadava kings of Mánya Kheta are repre sented by the Amogha Varsha and Krishnarāja Deva mentioned in the inscription. The first list

published in 1836f from what is known as the Kardà (or Kardla 2) copper-plate grant, contains fourteen princes. In 1842-43 the late Bal Gan gadhar Shastri furnished to the Bombay Branch of the Royal Asiatic Society, from a copper plate grant found at Khārepåtan, another list of the same dynasty, also containing fourteen names. The two lists are as follows:– The Kharepatan plate: Danti Durga.

Krishna Rāja (his paternal uncle). Govinda Rāja.

Akāla Varsha.

i

Akāla Warsha.

Jagat Rudra. Indra Nripa.

8

Indra Rāja (grandson of Akāla).

9 10 11 12 13 14

Amogha Warsha II. Govinda Rāja (brother of Amogha). Baddiga (his paternal uncle). Krishna Rāja. Khotika (brother of Krishna). Kākala (brother's son of Khotika).

Jagat Rudra.

Amogha Warsha.

Nirupama.

Jagat Tunga. Amogha Varsha.

Jagat Rudra.

Amogha Warsha.

12 Krishna Deva. 13 Khodviga Deva. 14 Kākala Rāja. Prof. H. H. Wilson's suggested that the list in the Karda grant represents a series of princes

belonging to two different branches of the Yādava family, reigning concurrently in two different places. He supposes that the last seven princes beginning with Jagat Rudra form a separate branch, and that Kåkala Rāja, the last of the branch, was probably contemporary with Akāla Varsha. On this is based his inference that, as

the last, Kåkala, made the Karda grant in Šaka 894, “the earliest vestiges of the Yādavas yet met with in the Peninsula are to be placed about

A. D. 867:—for an average of fifteen years to a reign will be rather more than sufficient for the precarious authority and interrupted succession of the Hindu Rājas.” This theory of “two collateral branches”

appears to be untenable. Prof. Wilson's prin cipal ground for the supposition of “two collateral branches” is, that in the Karda plate

to which his remarks relate, Kåkala Rāja the donor (entitled Amogha Varsha) is described as “meditating on.” Akāla Varsha’s “feet,” which he construed to mean that Akāla Varsha

lived in the time of Kākala, and that the latter was subordinate to the former.

Now the words

“meditating on his feet”| do not necessarily suggest that Akāla Varsha Deva was then alive, but that Kåkala Deva took Akāla Varsha Deva

as the model for his conduct. In the present inscription Krishna Deva, who was reigning supreme, is described as “devoted to the contem

plation of his father's feet,” and yet everything in the context goes to show that his father was not living. Again in the Karda inscription A mogh a War sha, the 6th of the above lists, is expressly stated to have had Mán y a Kheta as his capital ;

and further on

Kä kala

Dev a

Rája is also described as “residing at Sri § Journal Royal As. Soc. vol. II., and p. 105 vol. III.

+ By Wathen, Jour. R. As. Soc.. Vol. III. p. 105.
 * See Jour. Bom. Br. R. As. Soc. Vol. I. p. 210ff.

). 393-4.


 * 1) See Jour. Bomb. Br. R. As Soc. Vol. I. p. 211.


 * Srimat-Akāla-Varsha-Devapādānudhyāta.