The Dynastic History of Northern India (Early Mediaeval Period) v2.c30.s4.96

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Padmagupta tells us that 'Vākpati placed the earth in Sindhurāja's arms when he started for Ambikā's town.¹ Considering the manner of Vākpati's death, this may indicate that Sindhurāja had become anointed as *Yuvarāja* some time before Vākpati's fatal expedition to the Godavari valley. The Jain Prabandhas however assert that Muñja was succeeded not by Sindhurāja but by the latter's younger son Bhoja. Thus Merutuṅga tells us that Muñja's younger brother named 'Sindhala² out of high spirit, disobeyed the orders of Muñja; accordingly he banished him from his kingdom, and so ruled for a long time. That Sindhala came to Gujarāt, and established his settlement (*pallī*) in the neighbourhood of Kāsahrada.'³ While living there he was told by a ghost that king Muñja's destruction was drawing near and that the sceptre should descend into his line. He was therefore bidden by the ghost to return to Mālava. 'Being thus sent by the ghost he went there, and received from king Muñja a certain district, which brought him in revenue, but again displaying haughtiness, he had his eyes put out by Muñja and was confined in a wooden cage. He begat a son named Bhoja.' When Bhoja grew up, Muñja became apprehensive owing to the forecast of astrologers that his nephew was destined to rule 'Dakṣiṇāpatha with Gauḍa' for fifty-five years and three days; and fearing that if Bhoja lived, his own son would not inherit the kingdom, he ordered him to be put to death.

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But before the execution could take place, a verse from his nephew induced Muñja to change his decision and honour him ‘ with the dignity of crown prince.’ When the news of Muñja’s death reached Mālava the ministers placed Bhoja on the throne.¹ Though Bühler has doubted² it, it is not impossible that these stories may have been based on possible differences between Muñja and Sindhurāja, a phenomenon not at all unusual in Indian history. But the further statement of Merutuṅga that Sindhala was blinded and was passed over in the succession by his son Bhoja is certainly untrue, for it is contradicted not only by Padmagupta but also by epigraphic evidence. The Udaipur *praśasti* distinctly states that Vākpati was succeeded by his younger brother (*anuja*) Sindhurāja.³ The same inscription gives him credit for having conquered a Hūṇa king (*rāja*) and gained glory by other victories. But naturally a fuller account of his career is supplied by the *Navasāhasāṅka-carita*. According to the author of this *Kāvya*, Sindhurāja was also known as Navasāhasāṅka⁴ and Kumāranārāyaṇa. He had a minister (*saciva*) named Yaśobhaṭa, *alias* Rāmāṅgada. The poem opens with a description of the city of Ujjayinī.⁵ The author devotes his main attention to the description of the incidents which led to his hero’s marriage with Saśiprabhā, daughter of the Nāga king Śaṅkhapāla.

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To obtain his object he had to kill the Asura Vajrāṅkuśa, whose capital we are told was situated ‘fifty *gavyūtis* from the Narmadā.’ In his struggle against the demon prince the king had the Vidyādharas as his allies. The story is mainly mythical; but Bühler long ago perceived that it may have a historical basis. The Nāgas were a well-known ruling tribe who held principalities in Rajputana and Central India. The minute description of the distance of Vajrāṅkuśa's capital also leads us to suspect that he was probably a historical figure. But in the present state of our knowledge it is hopeless to try to identify the family or locate the principality of the enemies and allies of Sindhurāja. The passages which are of real historical importance occur in the tenth *sarga*.¹ Here we are told that Sindhurāja gained victories over the Hūṇa king (*nṛpati*) and the rulers of Vāgaḍa, Murala, Lāṭa, and Kosala. Of these the first, as we have seen, is also mentioned by the Udaipur *praśasti*, and can therefore be accepted as a fact. It is however impossible to locate the area over which the Hūṇa chief ruled. Vāgaḍa, as Bühler pointed out, roughly correspond to modern Dungarpur State in Southern Rajputana.² As the region round about Dungarpur was the stronghold of a branch of the Paramāra stock, it is not unlikely that Parimala was referring to a conflict with some representative of the Banswara branch of that family.

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The Surat grant of Kīrtirāja,³ dated in Śaka 940 (*c.* 1018), shows that Sindhurāja's opponent in Lāṭa was probably this grandson of Bārappa. In fighting against Kosala Sindhurāja was carrying on the policy of Vākpati II. The Kosala king against whom Sindhurāja made war was most probably the Kalacuri Kokalla II,⁴ the son of Yuvarāja II, the contemporary and rival of Vākpati II. Sindhurāja's struggle with the Muralas, if the latter are located near Kerala,⁵ looks rather improbable. But, as Bühler long ago suggested, this statement probably vaguely refers to a continuation of the conflicts with the Cālukyas of Kalyani.¹