Epigraphia Indica Vol 33

SR No.: 032587
Original Sutra Author: N/A
Author: D C Sircar
Publisher: Archaeological Survey of India
Publication Year: 1959
Total Pages: 514
Language: English
Classification: Book_English
File Size: 29 MB

Page 92

No. 71
EPIGRAPHIC NOTES Durgarāja, described as the son of Svabhāvatunga whom we identified with Mahāśivagupta Yayati I himself. The introduction of the prince is really inexplicable and it now appears to us that he was the real donor of the grant which was ratified by his father.
Similarly, the real implication of the enigmatic endorsement at the end of the Mahada plates escaped us while re-editing the inscription. It appears to us now that Yasögaja, who seems to be described in the endorsement as a ruling chief born in the family of the issuer of the charter, i.e., king Sõmēsvaradovavarman III, was the real donor of the grant which was ratified by the king. If this was not the case, the endorsement is quite meaningless.
10. Khajjana=Khajjana=Khajjāna=Khajjanaka The word khajjana, also spelt khajjana, khajjāna and khajjanaka, occurs in several inscriptions of the western part of South India. In the Argā (Karwar District) plates of Kāpālivarman, which may be assigned to the sixth century A.D. on palaeographical grounds, the word khajjäna is found in the following passage in lines 3-6: Sivapuraka-grāmē Aditya-érēshthi-Pukkolli-khajjānam...dattam. We have also the following three passages mentioning khajjana in the Bandora (Goa) plates of Prithivimallavarman who seems to have flourished in the seventh century A.D. : (1) atra grāma-simē Kapoti-khojjanaṁ asinai Brāhmanāya....sampradattam (lines 3-4); (2) khajana-madhyasthopi yüpakah Brāhmanāy=aiva datta iti (lines 7-8); (3) khajjana-parimānan (line 10). The word khajjana is thrice used in the Panjim (Goa) plates of king Jayakēsin I of the Kadamba family of Goa, dated Saka 981 (1059 A.D.), in the following three passages : (1) Pāvarakhajjana (line 48); (2) Kalp-ākhya-khajjana (line 49); (3) Prativa(a)la-khajjana (line 50). A copper-plate grant of Tribhuvanamalla of the same dynasty, dated Saka 1028 (1107 A.D.), uses the word khajjanaka in verse 31 in lines 31-32, which runs as follows :
Nannapayyān=namasyam cha Hodda-khajjanakam krayāt
krītam Nāyyēna tasmāt=tat=krītvā prādāch=chhataistribhih 11
The word khajjana-khajjana-khajjana-khajjanaka has not yet been satisfactorily understood. While editing the Argā plates, Mr. A. M. Annigeri admits that the expression Pukkolli-khajjāna occurring in the record cannot be explained ',while Mr. P. B. Desai suggests in an editorial note that the word khajjāna and its variants may denote 'a specific area of cultivable land or locality'.!
There is, however, no doubt that khajjana, etc., are the same as the Marathi word spelt both as khājan and khajan. According to Wilson's Glossary of Judicial and Revenue Terms, this word means 'a salt-marsh or meadow ; land lying along the shore of the sea or of inlets, and exposed to be flooded ; ground recovered by embankment from seal. The Mahārāshtra Sabdakosa also explains the word as 'the area (near the sea-shore) on which a thin layer of sand and mud accumulates after the ebb-tide coming through inlets; a rice field crested out of such an area near a hillock by erecting embankments on the three other sides, a field created by reclamation of the river bed'. It will thus be seen that khajjana and its variants really mean a particular type of cultivable land or a plot of land of the said type. That it does not mean a specific area of land seems to be indicated by the mention of an objeot standing within a.khajjana as found in the Bandora plates and of a khajjana called by the name Kalpa in the Panjim plates, both quoted above.
1 Above, Vol. XXVIII, pp. 283 ff. * Ibid., Vol. XXXI, pp. 232 ff.
See below, pp. 293 ff. .G. M. Moraes, Kadambakula, p. 397; M. G, Dikshit, BISMQ, Vol XXXI, Part IV, pp. 27 ff.
Above, Vol. XXX, pp. 71 ff. • Ibid., Vol. XXXI, p. 233. Annigeri renda Publi-khajjana. * Ibid., p. 234, note 4.
. This meaning is clearly supported by the Bandora plates speaking of lavana-jalan stund wodryya kshetramtupadya (lines 8-9).