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EPIGRAPHIA INDICA.
[VOL. XXIV.
descendants of such persons as had been originally Sämantas but had since emigrated from the place. Regarding them the following text of Katyāyana may be noted:
Nishpadyamānam yair-dřishtam tat-käryam tad-gun-anvitaiḥ vriddhā vā yadi v=āvriddhăstē tu vriddhāḥ prakirtitah 11 Yē tatra pūrvam sāmantāḥ paschăd=dēsāntaraṁ gataḥ tan-mülatvātutu tē maulā rishibhih parikirtitāh II Upaśravaņa-sambhoga-käry-ākhyān-opachihnitāḥ I
uddharanti punar=yasmādaddhritās=tē tataḥ smpitāḥ || We shall now note how the instructions contained in the dharmaśāstras had been faithfully carried out in practice as evidenced by epigraphical records.
We learn from inscriptions that in several corners of lands it was usual to set up stones bear ing different marks such as pulladi (Skt. harsa-pāda), i.e., the mark of interlineation, süla, i.e., a trident, chakra, i.e., the discus, plough (mēli or chitra-mēli), especially when the lands or any portion thereof had to be sold, assigned or otherwise dealt with. The planting of stones or other distinguishing marks is expressly stated to be one of the observances to precede the actual drawing up of deeds of sale, gift, or assignment and it was used to be done in the presence of many people, the chief among them being the assembly of the village. Invariably in all cases of grants of lands or villages made by kings, we find a royal order issued to the assemblies of the division in which the gift property was situated and the villages under it requiring them (1) to go round the boundaries accompanying & she-elephant, (2) to point out clearly the boundaries and mark them with stone and milk-bush and (3) to draw up and give the deed of gift to the donee. The faithful carrying out of the above order, as we find it described in numerous inscriptions with such minute details that are intended to avoid future troubles, shows clearly the rules followed in all cases of transfers of property. Besides, the village assemblies made the necessary changes in the revenue registers through the village karanattan or madhyastha. The point that calls for special attention is that even when the king made a grant, the cognition of it by the village assembly was considered essential. Secondly, it is seen that due publicity was given to the grant by the members of the assembly not only of the village in which the property lay but also of all surrounding villages, walking round the boundaries and attesting the document drawn up. The third essential was the pointing out of the boundaries and marking them with stones and milkbush in the presence of assemblies of that and all the surrounding villages. This shows that the cognition by the neighbours was considered essential for the transfer and gift. The long description of the boundaries indicate that there must have been persons whose duty was to be acquainted with the boundary marks of the lands in the village, to point them out when required and to plant fresh ones in missing places; and this presupposes the maintenance of registers to guide them. In fact we learn from the Larger Leiden plates that in the ceremony of walking round the boundaries of the village of Anaimangalam, preceding its grant to the Buddhist vihāra at Negapatam, two persons of the village went with the procession, and one of them, & vellala rode on the back of an elephant and pointed out the various boundaries; and that the assemblies of no less than 27 villages which lay next to the one that was granted, took part in the settlement of the boundaries. From the Kāśākudi plates of Nandivarman Pallavamalla we learn that the person who actually pointed out the boundaries in the ceremony of karini-bhramana was called viyavan. Evuvān, vayavan and valichchelvan are synonyms of viyavan. In the case of
1 Boo Nos. 496, 618 and 1290 of 8. I. 1. (Texta), Vol. V. . Above, Vol. XXII, pp. 237 f.
. The words used here (8. I. I., Vol. II, II. 110 f.) are naffu-viyavan folliya ellai poy padagai valastecheydn kallu-halliyum adhikboduttadarklu.
