North Indian Inscriptions

INSCRIPTIONS OF THE SILAHARAS OF NORTH KONKAN

.. (Line 35). Now, while the Mahāmaṇḍalēśvara, the illustrious king Nāgārjuna, −who, by his spiritual merit, has obtained the five mahāśabdas, and who, is adorned with all royal titles such as Mahāsāmantādhipati, ‘the lord of the city of Tagara,’ ‘an illustrious king of the Śīlāra family,’ ‘a scion of the family of Jīmūtavāhana,’ ‘(he) who has the ensign of the golden Garuḍa,’ ‘(he) who is a born Vidyādhara,’ ‘(he) who is the (veritable) king Sahasrārjuna by his bow,’ ‘(he) who is (veritable) Nāgārjuna among kings (poison-curers)’, ‘(he) who is worldrenowned in liberality’ and ‘who is an admantine cage (for the protection) of those who seek refuge with him’−is ruling over the entire Kōṅkaṇa country comprising fourteen hundred villages headed by Purī, together with many (other) maṇḍalas acquired by the power of his arm, and while the Mahāmātya, the illustrious Daddhapaiya and the Mahāsāndhivigrahika, the illustrious Sōḍhalaiya are bearing the burden of the cares of his government,−the Mahāmaṇḍalēśvara, the illustrious Nāgārjunadēva addresses, with salutation, honour and respect, all assembled princes, counsellers, the family priest, the amātyas, the principal and subordinate officers as well as the heads of rāshṭras, vishayas, towns and villages, royal servants, whether (formally) appointed or not, and the village-people, as also the artisans, guilds and the three classes of citizens and so forth as follows :−

.. “Be it known to you-

(Here follows a portion of the grant identical with that in lines 27 to 31 of the Bhāṇḍup plates of Chhittarāja .)

..(Line 54). Having thought over these sayings of old sages adept in descriminating between dharma and adharma and having bathed at an excellent tīrtha on the holy occasion of a solar eclipse which occurred on Wednesday, the fifteenth tithi of the dark fortnight of Śrāvaṇa in the (cyclic) year Pramāthin, when nine hundred years increased by sixty- one had expired by the era of the Śaka king −in figures, the year 961, (the month) Śrāvaṇa, the dark fortnight and (the tīthi) 15−and having offered an arghya, beautiful with flowers of various kinds, to the divine Sun, the sole crest-jewel of the sky and the lover of the lotusplant, and having worshipped the divine Śiva, the lord of the three worlds and the guru of all gods and demons,−I have given, for the spiritual welfare of My mother and father and of Myself, as a gift free from all taxes with great devotion (and ) with the pouring out of water to the great Brāhmaṇa Mādhava Paṇḍita, son of Gōkarṇa Paṇḍita, of the Pārāsara gōtra and the Yajurvēda śākhā, who has emigrated from Hasti-grāma situated in the Madhyadēśa, for the performance of the six (religious) duties such as sacrificing for himself and for others, and studying and teaching (of the sacred texts), for the performance of such rites as bali, charu, vaiśvadēva, agnihōtra and so forth, and for the maintenance of his family, the village Muñjavalī included in the territorial division Kōriyala-12−the boundaries of which are as follows :−on the east the junction with the boundary of the village Dōṇā, a madhūka tree, a highway and vōḍaṇa[1], and also an udumbara tree and a jhōti[2]; on the south, near the junction of the village Vāiṅgaṇī the trees vaṁve, pipparī, badarī and varalī[3] ; on the west, near the junction of the village Dhavalā, an udumbara tree and a madhūka tree; on the north, near the junction of the boundary of the village Kuḍisavarā, the river and a khaḍaka-viraīkā[4] − the village, with its boundaries thus determined, extending to its limits, together with clusters of trees, together with grass, wood and water, to be enjoyed as long as the mountains and the earth would endure, exclusive of gifts previously made to gods and Brāhmaṇas (and) together with low and fallow lands in accordance
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[1] Dikshit explains this as ‘a deep rice-filed accommodating a large quantity of water’.
[2] This means a large stream.
[3] ‘A small embankment for the retention of water’−Dikshit.
[4] Dikshit takes viraїkā as a dimunitive of viraka and understands the latter word in the sense of ‘a banana grove’. Viraka occurs in several grants (e.g. No. 14, line 82) where this meaning appears unlikely.