Akhyanakmanikosha

Author(s): Nemichandrasuri, Punyavijay, Dalsukh Malvania, Vasudev S Agarwal
Publisher: Prakrit Text Society Ahmedabad

Page 73

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Royal Palace in AMKV. documents were known as lehāriyā (lekhakärakas). The lehāriyas ( lekhahārakas ) also carried documents of kings. The lehäriya of Caņda Pradyota of Avanti was one Lohajangha.
Customs officers (surkiyaloya) were appointed ( 43. 168). Merchants tried to keep under cover objects which had higher customs ( sumka ) charged on them ( 43, 167-168 ). The customs office was known as sunkathāna and the officer in charge was called sunkapaliya according to Supāsanāhacariyam.
Kings went out for change of air, into the city etc. This was known as rāyavādi ( nihario rayavādie, 62. 19), which in Old Gujarati was know as rayavādi, and modern Guj. revādi. King Nanda going out on rayavādi, saw Rohini, wife of Dhanavaha śreşthi and became almost mad in love. Kings and queens went out in udyānas on certain festivals where citizens took part.
Orders of kings were made known to the public by beating of drum (ghosāvio padaho, 23. 112). When somebody was given capital-punishment, it was similarly announced in the city. One Sudarśana sreşthi, ordered to be killed, was besmeared with red-sandal paste (raktacandana ), besides a garland sarāvamäla in his neck, and collirium mark (masipudayam ) on his face. He was carried through the city with dindima-näda ( beating of drum ) and udghosa (proclamation) along important places in the city like rathyamukha (entrances of roads ), trika (where three roads met) and catuṣkas (city-squares).
During the mediaeval period, throughout Jaina literature, we find references to caccara coukka, caumuha, tiga (177.1 ), rathyāmuha or racchā, ete, as important places in cities or towns where people collected. The Mahākāla-Caccara at Ujjain is already noted above. At Pāțaņ in North Gujarat was a place called Hingalāja-Cācāra. Caccara is usually explained as catvara where many roads met?, but it is better to take it as a spot in front of temples etc, where cacaris were sung as in later ages in Gujarat 4915 (Bhåņa-like play ) was enacted on such spots, cf. 24147 i 17. Caukka (cf. Chandani Chowk ( area , at Delhi, Mānek-chowk at Amedabad) is the same as Catuşka, a junction of four roads," Caumuha ( Caumukha ) would be a spot facing four directions. It could have been an open public mandapa at cross-roads, like the Catuskambha (Caukhamba) at Banaras, but it is better to take it as merely a square at cross roads. The main-road or highway was the mahapaha or the royal road, the rāyamagga. A national high-way, which led into territories of other countries or kingdoms, seems to have been referred to as tāya-paha ( 246.37 ). It is said that travellers on the rāja-patha going to other territories should not be stopped (rāyapahenam gantum na labbhae keriso imo não ? -- 246. 36 ). In the account of Cărudatta we find reference to ajamaggu (214.13) or ajapatha. This and other ancient trade routes in Cārudatta's story from Vasudevahindi bave been discussed by Moti Chandra in his Sārthavāba. In the Ratnatrikoțyākhyānaka, we find Abhayakumara depositing jewels in Cauhattaya and proclaiming through padaha, that Abhayakumāra is giving gift of ratnas. This cauhattaya may be a junction of four markets.
Big gopuras of cities are referred to along with prakāra and parikha. There purapaoliduväras, four city-gates, gates of gopuras of the city ( 66-54; 66.75), near one of the poli-duvära of a city was a shrine of Candi (118.114). Mansions of rich merchants had similar gates ( niyamandirapaolidārammi, 144-138). 1. Jaina, J. C., op. cit., p. 116. cf. aghrif I Abbidhāna-Cintamani, 4.54. cf. as igara faqafai
Mfcchakatika 2. Bhayapi in bis glossary on Paumacariyam of Svayambhu, Pol. II (Singhi Series, No. 35) has explained it as TE-PTT which is noteworthy and probably correct, since it can explained as a public place where
afts #iftas ) were sung. 2. Catuşka is a cross-way. A hall resting on four pillars is also known as catuska. Caukka may also be modern Guj.
Camu Cakalu. 3. Caccara, Caukka, Caumuha etc. were places where people collected and where news or gossips soon spread. This can
be inferred from-yafafara-25-TECTETI (AMKV. 50. 132 ).