Epigraphia Indica Vol 34

Author(s): D C Sircar
Publisher: Archaeological Survey of India

Page 78

43
No. 8]
BODDAPADU PLATES OF VAJRAHASTA (III), SAKA 982
vis. Peddabammiḍi, Chikkalavalasa and Arasavalli plates1 are dated in the same Saka year. The English equivalent of this year would be 1060 A.D. Uttarayana-sankranti occurred in that year on Sunday, the 24th December, 1060 A.D. which seems to be the date of our record.
Like the other charters of the king, the present grant was issued from Kalinganagara which has been identified with Mukhalingam. The record states (lines 39-40 and 43) that the village of Avarōmga in the Kōluvartani district (vishaya) was given as a bhoga to the god Jaleévara of the same village. Lines 43-45 state that madara-manavarttika was given to Erayama, the son of Mavaya and his wife Kamchapa and the grandson of Erayama of the Vaisya family. It appears that Erayama paid some money and received the village of Avaremga from the king as mādara-manavarttika for the creation of a bhoga to the god Jalesvara. In other words Erayama seems to be responsible for the gift of the village. The meaning of the expression madara-manavarttika is not clear. Manavarttika, also spelt as manavarttikā (line 52), is not found in Sanskrit lexicons and may be the same as manuvritti, manuvartti or manövartti given in Brown's Telugu-English Dictionary in the sense of 'maintenance, support or allowance'. Shri Sarma suggests that the term mādara may refer to the Medara community whose profession is making baskets, mats, etc., of bamboo splits. But this meaning does not suit here since the said community is regarded as very low in the social order whereas Erayama is stated to have belonged to the Vaisya or merchant community. It is possible that the term madara is a mistake for s-adara and the whole expression means that the king gave the village to Erayama as a manavarttika with due regards. Lines 52-53 inform us that a manavarttikä in the same village was given, apparently by Erayama, to the mahākshaśālin Vallēmōja whose name appears again at the end of the record as the son of Nünkamōja and as the engraver of the grant.
The boundaries of the village are enumerated in lines 45-51. They are: to the east-an ant-hill with a neem tree and, further on, a jungle; to the south-east-a tamarind tree and a junction (trikūṭṭa); to the south-a jungle and, further on, the same jungle and a junction in the south-westa pit (gartta) and a junction; in the west--the pit called Arjuna and, further on, a mound with tamarind trees; in the north-west-a pit with a circular stone; [in the north]-two pits close to each other; further on, an arjuna tree; and still further, two tamarind trees; in the north-east-an ant-hill with a neem tree; further on, a junction near a pit.
Lines 53-55 contain two benedictory and imprecatory verses, and lines 55-57 state that the charter was written by Damodara, son of Mahakayastha-sandhivigrahin Mavura, and was inscribed by Vallēmōja, son of Mahakshatalin Nünkamōja. Damodara and Vallēmōja are also mentioned in the Chicacole plates of Vajrahasta III as well as in the Korni plates of Anantavarman Chōdaganga. But our record gives the name of Vallemōja's father also.
Of the geographical names in the record, Kalinganagara is well known. Kōluvartanivishaya, in which the gift village of Avareinga was situated, is known from many records and seems to represent the whole or part of the modern Srikakulam Taluk. Avarēmga is to be identified with modern Avalingi which is situated at a distance of only one mile to the east of Boddapaḍu where the plates were discovered.
1 Ibid., Vol. XXXI, pp. 305 ff.; Vol. XXXIII, pp. 141 ff.; Vol. XXXII, pp. 310 ff.
I am indebted to Dr. D. C. Sircar for some suggestions as regards the nature of the grant.
Trikula may mean the meeting place of three boundaries, roads, etc. Cf. JAS, Letters, Vol. XVIII, p. 79 and note 1.
Gartā also means a cartal or watercourse.
JAHRS, Vol. VIII, p. 176; Vol. I, p. 46.
Above, Vol. IV, pp. 183 ff.; Vol. XXXI, pp. 305 ff.; Vol. XXXIII, pp. 141,