Epigraphia Indica Vol 07

Author(s): E Hultzsch
Publisher: Archaeological Survey of India

Page 61

EPIGRAPHIA INDICA.
(Vol. VII.
(and) lying quite close to the holy place of Kåvika, together with its rows of trees, up to its four boundaries, together with its cultivated soil, together with the royal share, together with all the produce such as the produce of corn, the acquisition of gold, the fines, (the proceeds of the punishments for) faults and the ten offences, and so forth,- for the purpose of (maintaining) the bali, charu, vaišvadeva and atithitarpana ; for the performance of the optional, indispensable and cccasional rites; for the performance of the braddha and sacrificial ceremonies such as the darsupúrnamaisa, chaturmasya, ashtaka and ågrayanas (rites) and the fortnightly fräddhas): for the purpose of preparing the charu, pur od ása, sthálípákat and so forth; for the purpose of (granting) priestly fees and gifts in connection with hôma, niyama, the study of one's own Vēda, and religious service; for the purpose of providing) accessory assistance for the rites concerning rújasúya and the seven forms of the soma sacrifice such as the vajapéya, agnishtôma and so forth; for the purpose of (offering) garments, ornaments, entertainment, gifts, sacrificial fees, etc. to the various priests, such as Maitravaruna, Adhuaryn, Hôtsi, Brahmanáchchhamsin, Grävastut and Agnidh ;7 and for the purpose of (supplying) the requisite materials for preparing sattra, prapa, pratisraya, usishótsarga, reservoirs, wells,tanks, orchards, temples, etc."
(L. 58.) And the boundaries of this village (are), to the east the boundary of the holy place of Kåvikâ, to the south the village named Sâmagam, to the west the village of Sihuka, and to the north the boundary of the land belonging to the same (holy) place named Kavika. No one should cause hindrance to Nagamârya while cultivating this village called Kêvanja, thus defined by the four boundaries, or causing (it) to be cultivated, while enjoying (it) or allowing others) to
enjoy (it).
So the word karmanta is explained in Monier Williams' Sanskrit- English Dictionary. * Gupta Insor. p. 97, note 6.
. Darinpirnamdsa denotes "(the days of) new and full moon, ceremonies on these days (preceding all other ceremonies),” ashtakd, "the eighth day after full moon (especially that in the months Hémanta and Sisira, on which the progenitors or manes are worshipped,. . . . also & name of the worship itself or the oblations offered on those days); and dgrayana, when masculine, "the first sóma libation at the agwishoma sacrifice," and when neuter, oblation cousisting of first-fruits at the end of the rainy season."- Monier Williams' Sanskrit- English Dictionary.
Charw is "an oblation (of rice, barley and pulse) boiled with butter and milk for presentation to the gods or manes):" puród dia," mass of ground rice rounded into a kind of cake (usually divided into pieces, placed on receptacles)," and sthallpaka, " dish of barley or rice boiled in milk (used as an oblation)."- Monier Williams' Sanskrit. English Dictionary.
Hóma signifies the act of making an oblation to the Devas or gods by casting clarified butter into the fire;” and niyama, "any act of voluntary penance or meritorious piety (esp. a lesser vow or minor observance dependent on external conditions, and not so obligatory as yama)."- Monier Williams' Sanskrit. English Dictionary. I take srddhydyddhyayana to be one word, meaning "study of one's own Veda ;" compare Asvaldyana's Griya-stitra, III. 3, 1. Rajasůya is " great mcrifice performed at the coronation of a king (by himself and his tributary princes
djapéya is the name of one of the seven forms of the sóma sacrifice (offered by kings or Brahmans aspiring to the highest position, and preceding the rdjasi ya and the Brihaspati-adea);" agnish (oma is "the name of a protracted ceremony or sacrifice (forming one of the chief modifications of the jyotish(oma offered by one who is desirous of obtaining heaven . ..)."- Monier Williams' Sanskrit-English Dictionary.
Maitrdvaruna, otherwise called Praldatri, is the first assistant of the Hotpi. The terms Adhuaryn, Hótri and Aonla are well known. Brahmandohelhansin is "& priest who assist the Brahman or chief priest at a roma sacrifice : ” and Ordrastut is one of the sixteen priests (called after the hymn CRV. X. 94, 1 11.] addressed to the số ma stones)."- Monier Williams' Sanakit-English Dictionary.
The word attra signifies an almo-house and is frequently met with in the Gupta inscriptions (e.g. Nos. 7. 8. 9 and 10). Prapd denotes & place of distributing water gratis to travellers prati fraya is "& shelter-house for travellers” (Ind. Ant. Vol. XII. p. 142). Both these words occur in the celebrated inscription of Ushavadata at Nåsik, which records his series of benefactions. Vpiskótaarga, according to the Sabdakalpadruma, means "setting frees bull and four heifers on the occasion of fráddha or as a religious act generally." As regards the details of this ceremony, see this lexicon, oub poce. According to Maheśvara's commentary on the Amarakola, kipa denotes an ordinary weh, and rdpt means & well with a flight of stairs.
For tala-smd see above, Vol. IV. pp. 156 and 157.