Indian Antiquary Vol 60

Author(s): Richard Carnac Temple, Charles E A W Oldham, S Krishnaswami Aiyangar, Devadatta Ramkrishna Bhandarka
Publisher: Swati Publications

Page 234

206
THE INDIAN ANTIQUARY
[NOVEMBER, 1931
possessor of the eight-fold right by the king' (rajna grdmah udbalikah kytah aptabhdg ca) instead of saying, like the inscriptions of later times, that the king gave the village free of taxes and with the eight-fold right' (rajd grámam udbalikam aprabhôga-sahitam ca dattavan).
It is difficult to determine exactly the nature of the rights denoted by the word aptabhôga-tējassvámya. The expression astabhoga-tejas vámya-nidhi-nikpepa-aahita that is used in the two above-cited inscriptions of Someśvara's reign seems to show that nidhi and niksepa were not included in appabhôga-tējassvámya. Similarly, the words of the Citaldrug in. scription of 1328 A.D. cited above (No. 5) seem to show that nidhi, niksepa, siddha, sådhya, jala and pdsána were not included in it; and the wording 3 of an inscription at Seringapatam (Ep. Carnatica, III, p. 14), dated in 1527 A.D., and recording the grant of a sarvamanya village seems to indicate that hola, gadde, kádárambha, nirarambha, akrini and agdmi are not includ. ed in it. On the other hand, the words used in another copperplate inscription of the same place (ibid., p. 20), dated in 1663 A.D., and in scores of other similar inscriptions, all recording grants of saruamdnya villages, show clearly that the asabhóga-tējassvúmya consists of the possession or enjoyment of nidhi, nikpepa, jala, pásána, aksini, dgdmi, siddha and addhya. The Melukote copperplate inscription, again (ibid., p. 65) of 1724 A.D., which records the grant of thirteen sarvamánya villages by Krsnaraja of Maisûru, contains the words catus. rimey olag-un idda nidhi-nikpepa-jala-taru-pásáná-ksiny-agami-siddha-addhyagal-emba astabhôga-muntada a-sakala-lë jassvdmyavd, which show that aştabhoga consists of the possession or enjoyment of nidhi, nikpepa, jala, taru, pásána, aksini, agami, siddha and sddhya and that tējasavámya includes apgabhoga and other rights; and an inscription at Mańkasandra (Ep. Carnatica, IX, p. 96), dated in 1408 A.D., which records the grant of a sarvamánya village with 'nidhi, niksepa, jala, pápána, aksini, agámi, siddha, sådhya, aptabhôga-léjassvámya in. cluding grha, drama, kpetra, gadde, beddalu, ane and accukatu" continues with the following stanza and words: djña kpetram ca yad danam sulkam siddhi-karam tatha nidhanam...... karam mude.... ll yemba aptabhoga-tējassvámyasthavági,which seem to contain an explanation of the term aytabhôga-te jassvámya that is different from those given above. And, finally, the Hebbale grant of 1665 A.D. cited above (No. 16) makes out that asabhoga consists of gadde, beddalu, tota tudike, ane, accukattu, kad drambha and nirdrambha and that aptattjassvámya is formed of nidhi, nikeșepa, jala, pasina, aksiņi, agami, siddha and sádhya.
It is thus plain that the expression astabhôga-tējassvámya was understood in different ways by the writers of inscriptions. The great majority of them, however, who lived in the fifteenth century A.D. and later have used it to denote the possession or enjoyment of nidhi, miksepa, jala, pására, akşîni, ágámi, siddha and sádhya, which again are denoted by the word "btubhôga only by the writers of many other inscriptions of the same time. And one can hence conclude that aztabhôga-tējassvâmya is the same as aztabhoga and that both these terms signified the same thing, namely, the group of eight formed of nidhi, nikpepa, etc., in the fifteenth century A.D. and later.
* d-gråmakke saluva catus-simevolagana hola-gadde-kadArambha-nérárambha-sahita aksini-Agami-astabho. 71-jasavdmya-aahita-vági.
* f-catus-simey olagulla nidhi-nikaépa-jala-pásána-akşini-agami-siddha-addhyamgalemba aptabhoga-18jassyám malanu.
6 E.8., Soring patam Nos. 14, 15, 64, 94, 157, etc. (Ep. Carnatica, III, pp. 23, 28, 49, 58, 84).
6 gadde =wet land; beddalu =dry land; a = garden ; tuļike fruit storo-house; age=dam; accukat. u = irrigstedarca under a tank;kdddrambha=dry cultivation, and nirdrambha = wet cultivation; nidhi = (right to) buriod treasure ; niksepa, too, means buried treasure, and perhaps signifiee here the right to troasure known to have been buried by specific persons while nidhi refers to treasure buried by unknown persons; jala =(right to) water (i.o., to underground springs and stroams, etc.), pada = stone, that is, the right to quarry stone ; siddha = income accrued ; addhya = any further income, that may accrue, due to development. I do not know the signification of the terms aksini and agdmi.