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306 EPIGRAPHIA INDICA
[Vol. XXVIII Lines 5-11 say how on Saturday, the Mina-sankranti on the eleventh tithi of the dark fortnight in the same year (ē-srähi), the villages Saiso and Dakshiņa-Rādasao (i.e. South Rädasao) granted to Dēvarathācharya were made the deuli-bhūmi or temple land of the god Ugrēsvaradēva of Köshthadēša. The date corresponds to Saturday, the 24th February 1397 A.C., i.e. about three months later. The king (śrī-charana) was then staying at the kataka of Nārāyanapura and, while coming back from that place after having offered worship, had beside him the officers : (1) Vudhalënka Sōmanātha Vāhinipati, the same as No. 3 of the second list, (2) Bhuvanēśvara Sandhivigraha, (3) Lakshmaṇānanda Sandhivigraha, and (4) Bhitara-bhandāra-adhikari Narahari Sandhivigraha, the same as No. 4 of the second list, which has been quoted and discussed above. The mudala is said to have been settled in the presence of Dvāra pariksha Trivikrama Sandhivigraha, known from both the first and the second lists quoted above, and also of Ami-Puro-parikshaMahāpātra Gatēsvaradāsa Srichandana. The word Ami in the official designation of Gatēsvaradāsa who had the title Srichandana (that came to be a title of nobility), seems to be the same as Arabic Amin probably indicating an officer of the revenue or judicial department. This sugges. tion cannot be regarded as improbable in view of the use of words like mukāvilā (Arabic muqabl, Persian muqābilā) in the records of the Süryavamśis, quoted above. The expression ājñā-võilamudalē (literally, according to the arrangement made in accordance with the words of the order ") may suggest that the said arrangement was made by Gatēśvaradāsa on behalf of Trivikrama. The gift land (sāsana), having the boundaries fixed on all the four sides and including the temple (of Ugrēsvaradēva), was endowed with a patā or deed (lines 10-11). Thus, although originally Dēvarathāchārya, who seems to have been the priest of the god Ugrēśvaradēva, was intended to be the donee of one hundred vāļis of land, the god himself was ultimately made the donee of the above land as well as of the land around the temple.
Lines 11-20 describe the first of the three plots of the gift land. It was the village of Saiso situated in Odamvõlõ-Madanakhanda. Its income to go to the king's revenue department (kothavyāpārara bhāga) is given in words as 322 mādhas but in figures as 322/6 in which 6 indicates a fraction (gandā ?) of the mādha. Mādha now indicates the weight of half a tola and the coin of this name referred to in the record was either of gold or silver of the said weight. It appears, however, that, in lieu of land, actually the revenue of the village called Sāisõgrāma, amounting to a little above 322 mādhas possibly of silver was granted. The contraction kai, put after the amount of money in this case, is also noticed in the latter part of the inscription in lines 21 (saesatäisa-mādha 127 kai) and 26 (trisa-vāți 30 kai). It may have the meaning of the usual expression ankēn=āpi which, however, is placed before the figures. Possibly it is a contraction of Sanskrit kēvala meaning only." The grant seems to have been made with vriddhi and avadāna. In Oriyā the word avadāna is used in the sense of a gift.? Thus the passage vriddhi-avadāna madhya kari may indicate "together with the power to improve and alienate the land." But it is better to suggest that the amount of income quoted included vriddhi and avadāna. In that case they would mean supertax ' and 'tax 'repectively. The record next enumerates the boundaries of the above village according to the determination of Thamathi-nāēka(nāyaka) who was the padihasta (i.e. pratihasta or representative) of Puro-śrikarana Visvanātha Mahasēnā pati. The eastern boundary started from parts of the road to Chandraprabhā lying to the west of the śāsana (gift village) of Bhagavatīpura and ran up to the Hijala tree near or on the tank of or at Põdāpõdā to the east of
1 I am doubtful whether this kai is the same as the accusative-dative suffix ku found in Pl. VI B, I. 14, PI. VII, L. 4.
* Cf. -avadanamina e-bhoga-dosa yi harai sé Jagannathanku drõha karaï (J.A.S.B., Vol. LXII, 1893, Part I, p. 91).
For ävedana or avadana meaning tax' in an Orissan record, gee Journ. Bomb. Hist. Soc., Vol. VI, p. 107, to which my attention was drawn by Mr. K. B. Tripathi.
