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EPIGRAPHIA INDICA.
[Vol. IX
the sake of brevity. It will now appear that the grant gives sufficient indications pointing to the procuring of a human victim. The village is secured as the residence of the preceptor of the jôginis, who of course dwell in a hannted place, which is naturally avoided by others. The victim is obtained by parchase, with the mutual consent of the king and his subjects, the grant is made to non-Bråhmaņas, the likely persons to take part in such a ceremony, and all this is done for the purpose of day and dharma to all living creatures. Having referred to these main points, I pass over the minor ones which lead to the same conclusion, that this grant was made in favour of procurers of victims for human sacrifices. If therefore the purpose of the grant is really what it appears to be, then I fancy this is a unique record and no similar inscription has hitherto been discovered.
Some remarks about the dynasty of the king mentioned in this grant will be found above on pp. 161 and ff., where I have dealt with the inscriptions of the Någavarsi kings found in Bastar, most of which are not yet published and which I propose to edit in due course as intimated before. The dynasty is clearly related to the Sinda family of Yelburga. Thongh styled "Lord of Bhögkvati, the best of cities," Madhurânta kadêva appears to have been a Mandalka (feudatory chief), as the verse in 11. 24-25 shows that his ráj was limited to Bhramarakótya, which is described as a mandala in l. 15. He belonged to the Chhindaka family, one of the 36 Agnikulasi mentioned by Chand Bardai, the court poet of Prithviraja.
With regard to the localities mentioned in the record, Rajapura is identical with the present village of the same name, 22 miles north-west of Jagdalpur (the capital of Bastar), on the bank of the Indråvatî river. There are ruins of a fort there, and it is believed that it was once a royal capital. The present Raja family also dwelt there for some time. Chakrakótya is, I feel little doubt, the town mentioned by the Kashmirian poet Bilhana in his Vikramasikadêvacharita, in which he records that Vikrama as yuvaraja set out on a series of warlike expeditions, with the permission of his father. He repeatedly defeated the Cholas and plundered Káñchî. He assisted the king of Malavà in regaining his kingdom and carried his arms as far north as Gauda and Kamarupa. He attacked also the king of Simhala or Ceylon, destroyed the sandal wood forests of Malaya Hills and slow the lord of Kerala. He finally conquered Gångakunda (IV. 21) Vângi (IV. 29) and Chakrakóta (IV. 30). After having accomplished these brilliant exploits Vikrama turned homewards, and, on coming as far as the Krishụå, he was suddenly disquieted by the news of his father's death. Dr. Bühler remarks that “Bilhapa's rhapsodic treatment of this portion of Vikrama's career makes it impossible to determine the chronological order of these wars. Only so much may be considered certain that his last exploits were performed in the south as he came on his homeward march to the Kộishņa." There can be no doubt about these exploits of Vikrama. They were, as related above, the conquest of Gångakanda, Vengi and Chakrakota, and at least these seem to have been conquered in the order in which they have been mentioned. Gengakunda was the Chola capital, situated in the north-east corner of the Trichinopoly district, whence Vikrama proceeded north to Vêng, the country between the Krishna
the same light as the victims, as they had themselves to become victims in the absence of a procured one. The sacrificers paid the Mellishs, who thus became purchased victims, and they did not care whence the victim was procured so long as one was supplied to them when wanted. Thus to the sacrificers, the procurer and the victim would mean the same thing, but the terms came to be differentisted when & class of procurers grew up and the real victim happened to be a substitute for themselves. A parallel instance of such differentiation in the same word may be found in Kotwal and Kôtwar in the Saugor district, where in spite of the officials regarding them as identical, social distinction is made out. The Kotwal is generally of a higher caste than the Kotwar and considers himself the
proper village watchman, other menial duties being taken as the proper function of the Kộtwar. #Prithirdja Rds6, Canto 1, page 54 (Nagari Pracharini Granthamála series).
Ind. Ant. Vol. V. p. 319 footnote. Ind. 4.6. Vol. XIX. p. 339.
