The Dynasties of the Kanarese Districts of the Bombay Presidency from the Earliest Historical Times to the Musalman Conquest c8.s11.342

c8.s11.342

³ In the Kaśākuḍi grant (see page 323 below), the crest is mentioned as śakvara-hētana, ‘the bull-sign,’ and vṛish-āṅka, ‘the bull-mark;’ and the banner, as khaṭvāṅga-kētu, ‘the club-sign.’ And, in an inscription at the Kailāsanātha temple at Conjeeveram (South.-Ind. Insers. Vol. I. p. 23, No. 29), the bull-crest is actually called vṛisha-dhvaja. These, however, are metrical passages, in which, as I have already said (see page 299 above, note 4), the proper distinction is not always maintained. In prose, and by the correct technical words, the bull-crest is mentioned as ṛishabha-lāñchhana in the fifth niche of the Conjeeveram inscription No. 25 (South-Ind. Insers. Vol. I. p. 14), and the club-banner is mentioned as khaṭvāṅga-dhvaja in one of the Western Chalukya records (Ind. Ant. Vol. VIII. p. 26, plate iii b, line 3; South-Ind. Insers. Vol. I. p. 146).—The Kaliṅgattu-Paraṇi, of the twelfth century A. D., seems also, like two of the above passages, to speak of the bull as the device on the banner of the Pallavas (Ind. Ant. Vol. XIX. pp. 334, 337); and it appears to explain its origin by saying (ibid. p. 329) that the bull-banner was the banner of one of “the seven goddesses,”—the Pleiades, or the Mothers of mankind. Perhaps, by that time, the device may really have been transferred from the crest to the banner.