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176
THE INDIAN ANTIQUARY.
(JUNE, 1889.
forest-fire for consuming) the thicket that is the forces of (thy) enemies39 His (Permadi. raja's) wife was she who had the name of Mikama - (1. 30). And their son is the illustrious Chôdaganga (1. 31). To him, Our trusty agent, Chidaganga, the village named Sumuda (1. 32), with the hamlet na sied Tittilingi 36 in the Sammaga vishays in the Kalinga dose has been given by Us, for the increase of the religious merit and fame of Our parents and of Ourself, in the Saks year (1. 33) that is numbered by the sages (seven), the arrows (of Kamadeva) (ilve), the sky (nought), and the moon (one), in the month of Vfibchika; including all the water and dry land, free from all restrictions, and to be enjoyed as long as the moon and sun may endure."
The boundaries of this village (1. 35) are on the east, the bridge or causeway (str) called Vengimvilvasêtu ; on the south-east, the irrigation-well called Gangavapi, and then the village of) Dommikenda; on the south, the bridge or causeway running along by the wood called Trikutavana; on the west, the bridge or causeway of the keśa and badara-plants ; on the north, ............ ;$8 and on the north-east, the bridge or causeway on which there are & fig-tree and a nandi-tree of the wood called Trikatavana (?) (1.37).
Line 38 contains one of the customary benedictive verses. And the record ends with the statement, in line 39, that the irrigation-well called Gangavapi, spoken of in line 35-36, is in the interior of the tank called Mahad@vitataka.
SOME FURTHER CONTRIBUTIONS TO THE ANCIENT GEOGRAPHY.
OF GUJARAT. BY G. BÜHLER, PE.D., LL.D., C.L.E.
Kay&vatera. In my article on the Bagumrå grant of Dadda II., ante, Vol. XVII. p. 193, noto 36, I objected to Dr. Bhagvânlal Indraji's identification of Kayâvatára with Kavi, because the latter town is called Kápika in the Rathôr inscription of Govinda IV. I was, however, unable to offer & definite counter-proposal. I think I can now make up the deficiency, and show that Kayavatara is probably the modern Kårvån, a large village situated at the junction of the B. B. and C. I. and Dabhồi Railways in lat. 22° 3 N. and long. 73° 10' E. According to the Bombay Gazetteer, Vol. VIII. pp. 550-551, it is an ancient place of great sanctity, famous for its Saiva temples. The local Mâhâtmya, the legends of which look modern and apocryphal, still retains the tradition that the name of the village is connected with Kaya. It asserts that Karvan is derived from Kayavirähan or Kayârahun (p. 19). Philological reasons make it impossible to agree with these derivations. Bat it is very possible that the first syllable of the word Kår-van representa Kåyåvatára. For in Prakṣit the latter would became KÂvadra, which in Gujarat must be contracted to Kåvår, and, on the analogy of Vatapadra-Vardla, Raivaks Râyâ(måla), and so forth, might even become Kâr. The termination ván has probably to be taken as the adjectival affix corresponding to Sanskrit oat. The whole name would thus mean"(the village) possessing the Kaya-manifestation. Now this appellation would suit particularly well, because in Kâryân the chief deity is Brahměśvara-Mahadeva, which might also be called Käyêávars, because Ka and Brahman are synonyms. An ancient linga, which, as the Gazetteer states, was found some years ago, shows how the name Brahmêsvars arose. Its front part is "shaped into an image of Brahman with a small Vishnu on its head." I may add that Karyan is not very distant from the village of Samri where Jayabhata IV. granted a field while encamped at Kâyâvatára.
In giving me the emendation which cleared up the meaning of this verse, Prof. Kielhorn has adduced the following analogous verse by Hémachandra -
dlaraj-dei-dhardyan nimagnâ ye mahtbhajah!
Unmajjantó vilókyante svarga-Gangdjallahu te » Owing to the construction of the text, this name has a masculine termination. Her real name may be taken either as Mankamaderi (Banskrit), or Mahkamma Kanareee).
* Apta-kriya ; compare dpta kdrin, in Monier-Williams' Sanskrit Dictionary. 36 Or perhaps Triniogi; see note 3 above. # The meaning of gañga-rana-gali-vanvra, line 87, is not apparent.
