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144 EPIGRAPHIA INDICA
[Vol. XXXIY Chbada. Chbädā who was present on the occasion of the donation of the land in favour of Nuruddin Firüz seems to be the same as the person of that name who was the son of Nānasimha and one of those from whom Firüz secured the land. In this section, jamätha is Arabic jama'at meaning the assembly or congregation of Muhammadans in the Sõmanātha Pătan area]'. Rāja is a contraction either of Rajaputra (Rärat) or Rājakula (Rawal), both titles, the latter title of nobility being often used in the Lekhapaddhati. Briha stands for Brihat purusha, possibly the same as Mahājana (called Mahanalóka in line 14), although the real meaning of the word in the present context is uncertain. Tha is an abbreviation of Thakkura, a title of mobility, and is often noticed in the literary and epigraphic records of the area in question. Pratyaya means & dependant or subject and may mean a lessee 'in the present context. The word drõni here apparently means an estate belonging to a temple.
The next sentence in lines 17-20 states that the said Nakhí (Nākhudā) Fīrūz, the supporter of his faith (dharma-bāndhara), baving been extremely pious and in accordance with the opinion of the scripture of his own faith, caused a place of worship (dharma-sthāna) in the shape of a mijiyiti (Arabic masjid, mosque) to be made within the area of the said plot of land for his own salvation (ātmanaḥ śrey-ortham) with the help of Briha Rāja (i.e. Brihat perusha-Rājakula) Chhādā mentioned above. The additional purpose underlying the deed is stated to have been the attaidment of fame lasting as long as the sun and moon would endure. The mosque is stated to have been made facing the east. The expression dharma-bänulhava means one whose only friend is his religious faith.' It may possibly also mean persons who have become friends on an oath in the name of their religious faith.'s Taken in this sense, the passage would mean that Firuz was a great friend of Chhādā. The nature of the help given by Chhādā to Firüz in the construction of the mosque, besides the gift of the piece of land, cannot be determined.
The latter part of the inscription records certain grants made in favour of Firüz's mosque apparently by Firuz himself. The purposes for which these grants were made are stated in lines 21-24 to be as follows: (1) for the maintenance of the place of worship in the shape of the mosque ; (2) for the daily provision of worship, light, oil and drinks [ in the mosque ] ; (3) for [ the maintenance of] the mālima (Arabic muallim, an instructor'), mödina (Arabic muazzin, 'a public crier to prayers') and a monthly reader [ of the holy Quran ): (4) for the observance of particular religious festivals (pājā-mahilsava) like the Barātiśabi-khatamarātri in accordance with the custom (samachara) of the leaders or ok... of ships (nau-vituka); and (5) for the annual [expenditure on) chhoha and chună and thu. its to the rents [in the building) and the wearing out of its parts) (bhagna-visirna-samārachio.ne). In this section, Barātiśabi is no doubt the same as Shab-i-barāt, a Muslim festival observed in the night of the 14th of the month of Shābān in memory of dead ancestors. It is called the night of record (barūt)' as an angel is supposed on this occasion to inspect a register of the conduct of all living persons. The expression khatamaritri appears to mean the night when Ķhatm (literally, completion') is observed, i.e. when the reading of the entire Quran is completed in a single night. Chhoha is Gujarati chho meaning
mortar' and chună is Sanskrit churna or lime, both required for the purpose of repairs and whiteWashing.
The gifts made in favour of the posque, enumerated in lines 21-32, are the following: (1) the entire Palladika belonging to the god Vakulēgvaradēva and consisting of houses facing different directions and covered with trina-chchhädya and kavēluka, which was situated within Sömanāthadēvanagara and was secured from some persons including Para Tripurantaka, the head of the temple (sthānapati) of the god Navaghanēsvaradēva, and Ratnēsvara, the Para of[ the temple of
Soe op. cit., pp. 99, 101, 103; cf. p. 123. Alove, Vol. XXXI. p. 12: Lekhapaddhati, pp. 99, 101 ; cf. p. 126. Cf. expression like dharwa-putra faboso, Vol. XXXII, p. 340j.
