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170 EPIGRAPHIA INDICA
[VOL. XXXIII it may be understood in the sense of an officer in charge of a territorial unit called bhoga', althougX the meaning one in the possession of a bhoga, ise, landed property or jāgir' is also not impossible in such cases. But the word bhogika seems to be often used in the sense of a jāgirdår. Thus the donee of the Srungavarapukota plates (lines 9-10)of Anantavarman is called Achantapura-bhogika Mátrisarman. It appears that Mütriáarman was the jägirdár of the village of Achantapura and not the governor or resident of Achantapura-bhöga.
We have also other instances of the word bhöga being affixed to a personal name in a compound exactly as in Mahārāja-Sarvantīdha-bhöga 'in the Bhumari inscription. A stone inscription", from Kosam () now preserved in the Allahabad Municipal Museum, reads as follows: 1 Siddham. [] svasti [l*] Mahasāmantādhipati-sri-ŚrIdhara-bhögë dushțas.2 håni-Bha(Bhf)mēna kirttan="ěyam kärāpita | bhattaraka-Läha3 dēna # Samvat 4 [11]33 [l* Mahāsāmantadhipati Sidhara's bhöga mentioned in this record, which is no doubt similar to Maharāja Sarvanitha's bhöga known from the Bhumar, pilar inscription, appears to indicate the jagir or fief in the possession of Sridhara and not the district governed by him. Since it is impossible to believe that Mahārāja Sarvanātha was the governor of a territorial unit in the kingdom of Hastin, the sense of a jāgir'is certainly more suitable to the word bhoga in the context of the Bhumara inscription. It may be argued that a district originally named after Sarvanātha was later included in Hastin's kingdom. This is improbable in view of the faot that Sarvanātha was later contemporary of Hastin.
As regards Mahārāja-Sarvanātha-bhöga lying in or comprising Amblöda within Hastin's dominions, there is nothing improbable, in our opinion, in Mahārāja Sarvanátha enjoying a jāgir within his neighbour's kingdom. This possibility is suggested by the well-known story of the locality called Käsi-grāma or Käsi-nigama which lay within the dominions of the king of Kösala but was for & considerable period of time in the possession of the king of Magadha. The said locality yielding a revenue of one lakh coins was given by Mahäkösala, king of Kosala, to his daughter Kõraládēvi for her bath and perfume money when she married king Bimbisära of Magadha and, as n result, became a part of the Magadha kingdom. After Bimbisara's death, Prasēnajit, son and successor of Mahākosala, withdrew the gift from Ajātasatru, son and successor of Bimbisära. This led to a protracted war between Magadha and Kosala. Ultimately Prasēnajit gave his daughter Vajra in marriage to Ajātasatru and the locality. was given back as part of her dowry. It is not impossible that the village or territorial unit called Amblödá lay in or comprised a bhoga under the enjoyment or possession of Mahārāja Sarvanātha even though the area formed a part
1 The word bhojaka is often used in the same sense. CE. Suc. SOL, pp. 64 f. ste. * Above, Vol. XXIII, p. 60. . This is No. 619 of 1967-58, Appendix B. See A8TAR, 1935-36, p. 95. • Expressed by symbol.
For Sahani, cf. above, Vol. XXXII, pp. 141-42. The designation Drisk faadhani seems to be the same as Dewchaadhanika, Duhaldhyaaddhanika or Dauheadhyamadhanila mentioned in many records (cf. Majumdar, Inscriptions of Bengal, Vol. 111, p. 185).
• The word kirtland is the same as kirlana or kirti often used to indioato an image, & temple, & grant, oto, calculated to render famous the name of the person responsible for it. CL sbore, Vol. XXVIII, p. 184.
Read Kärita.
. The intended reading may be Lahadasya since the object of the theoription rooms to be to record the construction of a shrine for a deity named Lähada.
Soo Malala sekera, Dictionary of Pali Proper Name., 5.1, Rangamandoinigama, Konaladevi, Ajditaratu and Pasenadi.
