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No. 21) VERAVAL INSCRIPTION OF CHAULUKYA-VAGHELA ARJUNA, 1264 A.D. 145
the god Vināyaka-bhattāraka; (2) another [Palladika] which lay close to (samētā) a two-storeyed temple (dvi-bhauna-matha), had an unmitilated (aryanga) wall on the four boundaries, and had an exit and an entrance through gates facing the north as well as fixed boundaries and rights of enjoyment, though a house facing east and belonging to Sutra (i.e., Sutradhāra, an artisan' or a member of he artisan community ') Kahnajā lying in the plot of land was excluded ; (3) one oil mill (as well as its däna which was a pala-weight (4 tolas) [of oil out of each standard measure of oil pressed at the mill); and (4) two halas (shops or market-places), lying in front of the said mosque, secured from the following persons according to the sparkona-nyaya or principle guiding douations: Pratyaya Nirmalya, Chhadu and Södhala's son Kilhaņadova, as well as Lūnasiha (Lavanasinha), Dharani and Manuma who were the song of Tha (i.e., Thrukkura) Söhana, as also Rana (i.e., Rävaka) Asadhara (i.c., Ahadhara) residing at Balyarthakarīna(!). In this section, Pallolikā indicates a kind of temple property as another early medieval inscription of the area in question refers to the gift of a garden in a village as a Pallaikā in favour of a temple. In trimm-chchhädya, chhidya is the same as Gujarāti chhāj meaning thatch'. In our inscription trivachchhadya seems to have been used in the sense of thatch.' Kavēluka is the xame as Marathi kaul, meaning 'tile', and has been used in the Lekhapaddhati in the forms Luviluka, krīvēluku and kivēlu. As already indicated above, Para stan is for Sanskrit purõhila. pricht'. This is clear from the description of Ratanösvara as the Para of the yod Vināvuka-bhattaraka. The word dana has been used in the sense of a toll or tax'in passages like ngawn-nigama-dūna, 'tax for importing and exporting', occurring in the Lökhapaddhati." The persons named Nirmālya and others were pratyayons or lessees of the two hattas secured by Firüz for his mosque. The items mentioned above are stated to have been granted [in favour of the mosque) with [libation of water evidently by Nuruddin Firüz who thus observed the Indian custom followed in making ceremonial offerings.
Among the concluding sentences in lines 32-40, the first states that, with the hyn-pula (i.c., income or source of income) indicated above, Firuz's mosque should have to be kept up and maintained and its rents and worn out parts should have to be repaired so long as the moon, the planets and the stars endure, for the salvation of Man (i.e., Vavcilaka or Nakhwula) Firū%. The next sentence states that whatever surplus remains (in the hands) of those who make payments out of the said income (or its source) for the upkeep and maintenance of the place of worship (i.c., the mosque) and for the expense of particular festivals and that of holy occasions should have to be sent to the places of worship at Makhi (Mecca) and Madina (Medina). It is interesting that Nūruddin Firüz did not think of spending the surplus amount in some good cause in the land where the mosque was built but arranged for its dispatch to distant Mecca and Medina. The next sentence refors to the people responsible for handling the property of the mosque, i.e., the trustees of the property. It is stated that the income or its source as indicated above should be protected and the place of worship maintained jointly by the following assemblies or congregations fof Muhammadaus) amongst others of their kind: (1) the congregation of the Nakhuyawürike (probably, a mistake for Nākhuda-rurika, 'owners or commanders of ships and sailors'); (2) the congregation of the yhānichikus (oil-men) belonging to the town Sahara), together with their Khaiba (Arabic Kutil, preacher '); (3) the congregation of the Muslim] Chuvakars (Chiruukirus, i.e., lime-burners or white-washers); and (4) the congregation of the Musalamānas (Alusalmans or Muhammaduns) among the patrupatis probably meaning Tangärālās. The word
See Kadi grant in Ind. Anl., Vol. VI, pp. 205-06. . Cf. op. cit., pp. 115-16. * Ibid. p. 194; cf. pr. 100, 103, 105. + See ibid., pp. 99, 108.
