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The Early History of the Deccan (Parts I–XI) v1.c9.s2.t1: Pulakēśin I

The Early History of the Deccan (Parts I–XI) v1.c9.s2.t1

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Pulakēśin I

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History must treat Pulakēśin I as the first ruler and founder of the dynasty of the Chāḷukyas of Bādāmi. The name of the king is curious; Fleet was inclined to explain it as half Kannaḍa and half Sanskrit, and draw the meaning ‘tiger-haired’. It seems much more likely that the first half of the name is also Sanskrit and connected with the root *pul*, meaning ‘to be great’ (Monier-Williams); this derivation, if it were accepted, would explain both the forms Pula- and Pola-kēśin, and kēśin means ‘lion’, so that the whole name means ‘the great lion’. The names of Pulakēśin’s father Raṇarāga, and grandfather Jayasiṃha are first given in the Mahākūṭa pillar inscription of A.D. 602 with some ornamental epithets obviously devoid of any historical import; they may possibly have been obtained from some grant of Pulakēśin I drawn up in accordance with *dharmaśāstras* and therefore giving the names of his father and grandfather. An inscription discovered in 1941 on a boulder in the fort at Bādāmi records that by Ś. 465 (A.D. 543-4) the hill fort at Vātāpi had been fortified above and below by the Chāḷukya Vallabheśvara, who performed several sacrificial rites, including the Aśvamedha; this ruler was doubtless Pulakēśin I. The choice of the capital was dictated by strategic considerations, and its neighbourhood soon became studded with Chāḷukya monuments. Vātāpi itself stood on a defensible eminence within three miles of the Malaprabhā river; among the hills to the east is Mahākūṭa: five miles farther in the same direction and on the river is Paṭṭadakal, and another eight miles down the river is Aihoḷe—all these witnesses of the age of Chāḷukyan ascendancy being noted for their ancient temples and inscriptions.¹ The Aihoḷe inscription of Pulakēśin II also mentions particularly the occupation of Vātāpi by Pulakēśin I and his performance of the Aśvamedha. He was therefore the real founder of the Chāḷukyan kingdom; he must have established his independence from Kadamba rule by fortifying Vātāpi and making himself master of the surrounding territory. The fame of his horse sacrifice, the symbol of sovereignty, is recalled in several inscriptions, even as late as the twelfth century A.D. He also performed the costly *Hiraṇyagarbhadāna*, the gift of the golden egg. He is praised in the Nerūr grant of Maṅgaleśa for his wisdom in counsel and his knowledge of the Laws of Manu, and of the epics—the *Rāmāyaṇa* and *Mahābhārata*. In the Mahākūṭa pillar inscription he is given the *birudas* Satyāśraya (the asylum of truth), Śrī-pṛthivī-vallabha (the beloved of fortune and the earth)—a title which equates him with Viṣṇu—and Raṇavikrama (valorous in war). He is said to have followed the advice of the elders and of respected Brāhmans. His queen was Durlabha-devī of the Batpura family. He had two sons, Kīrtti-varman and Mangaleśa, who succeeded him on the throne.

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¹ *IA*, vi, 354. Vātāpi was the name of an Asura famous in the Agastya legends. *Ram.*, iii, ii, 56 ff. His capital is called *durjaya* in *Mbh.*, *Vana* 94, 1 (Kumbakonam ed.).

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