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EPIGRAPHIA INDICA
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65. Vara-yātrāyāṁ sulk-ādi (ti) yatrikē rūpakāḥ dvādasa ; paṭṭaka-dhārmikē rūpakaḥ sa-pādaḥ ru 11. If the procession of a bridegroom had to cross the boundary of the kingdom or district to reach the house of the bride, it had to pay the crossing fare of 12 silver coins; but, if it was legalised by means of a paṭṭaka or pass-port, the fare was only 1 silver coins. If vara-yātrā is taken in the sense of a public procession, pattakadharmika may refer to an authorised religious
procession.
66. Madya-vahanakasy-ādānē rūpakāḥ pañcha ru 5; dharmike rupakaḥ sa-pādaḥ ru 11. If a vehicle or boat full of wine had to cross the border, it was taxed at five silver coins, although the tax was reduced to 14 silver coins if the wine was meant for a religious purpose.
67. Khalla-[bha]rakasya rupakaḥ sa-pādaḥ saha dhārmikēņa rū 11. The tax for a khalla (literally 'leather'; cf. Bengali-Hindi-Gujarati khal) measure was only 1 silver coins even if the material was required for a religious purpose. Khalla seems to mean here a leather vessel for carrying a liquid like wine which is mentioned in No. 66.
68. Kelāyāḥ samkachitakasya cha ato-rdh-ādānam. For a loop (cf. No. 57 above) holding kelä, the tax was half of 1t silver coins prescribed in No. 67 above. The meaning of kēlā is uncertain, although kēlā in Hindi stands for Sanskrit kadali. Can kēlā in our record stand for a Prakrit form midway between kila and khela for Sanskrit krida in the sense of kridanaka? It may also mean a vessel for carrying wine, which was smaller than khalla.
69. Pada-ghatasya vimsopakaḥ pañcha saha dharmikepa. The tax for a pada-ghata was five vimsopakas, i.e. silver coin, and it was not reduced even when the thing was meant for a religious cause. The word pada-ghata possibly indicates a jar holding a quarter measure of wine.
70. Katu-madye sidhu-chaturtha-trayaṁ 3. Three chaturthas or quarter measures (ef. Nos. 45 and 47 above) of the liquor called sidhu were regarded as the tax for very strong liquors.
71. Chhimpaka-Kolika-Padakārāṇāṁ yath-ānurūpa-karmaṇaḥ janapada-mūlyād=rājakulē=rdhādānam. The Chhimpakas, Kolikas and Padakaras, who appear to have been followers of particular professions, possibly had to pay as tax half the money that would be the price of the things produced by them according to the rate prevalent in the land. Kolika may be the same as Sanskrit kaukika or a weaver and Padakara may possibly be a shoe-maker. Chhimpaka is Prakrit chhimpaya (Gujarati chhipo) meaning 'a dyer of clothes'. If Padakara is the same as Hindi paukar he was a retailer hawking his goods on foot.
72. Lõhakara-rathakāra-näpita-kumbhakāra-prabhṛitīnām vārikēņa vishtiḥ karaniya. The blacksmiths, carpenters, barbers, potters and others could be recruited for forced labour under the supervision of the värikas or officers.
In presenting my suggestions in regard to the interpretation of the achāras quoted in the inscription under discussion, I request scholars to take note of the interesting words and senses occurring in them but not recognised in the Sanskrit köshas and to try to interpret the passages in order to improve upon the interpretations offered above.
There are only two geographical names in the inscription, viz., Lōhață or Lōhāṭakagrāma and Darpapura. There is reason to believe, as will be evident from the discussions above, that both the places were situated in the present Gujarat-Kathiawar region. Unfortunately I can identify neither of them satisfactorily. It is difficult to say if Darpapura may be identified with modern Dabhoi (medieval Darbhavati), about 38 miles north-east of Bharoch, and Lōhață with modern Rohar on the Gulf of Cutch, which is the chief sea-port of the Anjar District. In regard to the second suggestion, it may, however, be pointed out that, as indicated by some of the achūras of. Nos. 53-56, 61, etc.), Löhätä was probably a port.
