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244
THE INDIAN ANTIQUARY.
[AUGUST, 1890.
Sonnavada, which, if it is still known by that name, is not entered under it in the map. Vêņu. grama, where Kartavirya IV. and Mallikarjuna were ruling, is one of the forms of the ancient name of Belgaum. The Koravalsi kampaņa is mentioned also in one of the two Ratta inscriptions which were formerly at Belgaum, but were lost sight of many years ago (see Jour. Bo. Br. R. As. Soc. Vol. X. p. 184). The map, Indian Atlas, Sheet No. 40, shews Koorolee,' fourteen miles almost due north of Tâsgaum in the Satârâ District ; 'Kuroolee,' which probably is really Karôlli, seven miles south-east of Tâsgaum; and another Kuroolee,' twenty miles north-west of Athņi in the Belgaum District. Either of these places, with a preference in favour of the last, may be the town from which the Koravalli kampaņa took its name. The only other place that seems at all possible is Koorlee,' or 'Kurali,' abont eighteen miles west by north of Chikodi in the Belgaum District. The Kandi or Kuhundi Three-thousand is a territorial division, the boundaries of which were first fixed by the Rațța chieftain Kartavirya I. (Jour. Bo. Br. R. As. Soc. Vol. X. p. 201), about A.D. 1040 to 1070, and which seems to have specially constituted from that time the government of the Rattas. I do not find any place now existing, from which its name can have been taken. But a reminiscence of it seems to have been preserved in the term Maru-sávirad-Ayya, "the Ayya of the Three-thousand," which is the title of an Ayya or Lingayat priest at Hubļi in the Dharwad District. His predecessors may have been the highpriests of the Kûņdi Three-thousand,
The date on which the grant was made, was, Saka-Saṁvat 1131, expressed fully in words, and not distinctly qualified either as current or as expired; the Vibhava sarivatsara; the month Kårttika; the bright fortnight; and the twelfth tithi, coupled with Budhavâra or Wednesday.1 And here we have a clear instance of the use of a current year of the Saka era. For, by the southern luni-solar system, which is the only one applicable in this instance, the Vibhava sam. vatsara coincided with 'Saka-Samvat 1131 current (1130 expired). And in this year the given tithi, Kârttika sukla 12, ended on Wednesday, 22nd October, A. D. 1208, at about 28 ghafís, 2 palas, after mean sunrise (for Bombay).
Among the fiscal terms in this grant, mention is made of the ashtabhoga-tjan-svámya, which means literally the proprietorship of the glory of the ashtabkôga.' The word ashtabhoga is given in Sanderson's Kanarese Dictionary as denoting eight sources of enjoyment, viz. a habitation, a bed, raiment, jewel, women, flowers, perfumes, and areca-nuts and betel-leaves.' But Monier-Williams, in his Sanskrit Dictionary, 8. v. akshini, alludes, though without specification, to eight conditions or privileges attached to landed property ;' and this is more probably the true meaning of the term. In the Bhîman katti Math spurious grant (ante, Vol. IV. p. 333, line 25 ff.), we have the expression nidhi-nikshépa-jala-páshana-akshini-ága mi-siddha-sádhya-téjah: svúmya; here, ashtab hoge plainly has been omitted through carelessness; and, inserting it, we find it preceded by eight specific terms. Again, in a Harihar grant (Jour. Bo. Br. R. As. Soc, Vol. XII. p. 347, line 37 ff.), we have nidhi-nikshépa jala pashana akshini ágámi siddha sádhya hechcharike (sc. hechchugdrike) modal-úda sakala ashabhôga-tējah-ovámya; where again, if we now take nidhi-nilshépa as one term, we find the word preceded by eight specific terms. And this second passage seems to give still more clearly the meaning of ashtabhôga; the translation being "the proprietorship of all the glory of the ashabhôga, which commences with (or rather, which consists of) deposits of buried treasure, water, stones, Ane akshini, that which may accrue (?), that which has been made property (P), that which may be made property (?), and augmentation." Such passages as the present one, in which the term ashtabhôga-tējah-avámya is distinctly separated from nidhi-nikshépa &c., may tend against the acceptance of such an explanation of its meaning as I propose. But, on the whole, the passages in the Bhimankatti Math and Harihar grants, seem to define exactly the ashtabhôga; with a slight variation in different parts of the country.
1 budhavara-samunvitayam. The analysis of this compound is budhavarna samanvitayam. And this instance may serve to explain the occasional ase of the instrumental onse (without any such word se samanvita) instead of the more customary locative, to denote the week day.
