SOUTH-INDIAN INSCRIPTIONS
PART I.
SANSKRIT INSCRIPTIONS.
I.——INSCRIPTIONS OF THE PALLAVA DYNASTY.
Nos. 1 TO 23. THE PALLAVA INSCRIPTIONS OF MĀMALLAPURAM AND ŚĀḶUVAṄKUPPAM.
The village of
Māmallapuram,
generally called “The Seven Pagodas,” is
situated on the sea-coast, thirty-two miles south of Madras, and
Śāḷuvaṅkuppam two
miles north of Māmallapuram. Both places are famous for their
Pallava remains, which
have been often described.
Their Sanskrit inscriptions, however, have not
hitherto been properly deciphered. The subjoined transcripts are prepared from mechanical
copies made on the spot in December 1886.
Four different alphabets are employed in the Pallava inscriptions of
Māmallapuram and
Śāḷuvaṅkuppam. The first, very archaic alphabet is
found in the following inscriptions Nos. 1 to 16 of the so-called
Dharmarāja Ratha.
The bulk of the Māmallapuram inscriptions, viz., those of the so-called
Gaṇeśa
Temple,
Dharmarāja Maṇḍapa and
Rāmānuja Maṇḍapa and the inscription
No. 17 of the
Dharmarāja Ratha, are written in the second, an extremely florid
character. The third alphabet occurs on the northern, and the fourth on the southern wall of
the
Atiraṇachaṇḍeśvara Temple at
Śāḷuvaṅkuppam. Dr. Burnell assigns
the first alphabet to about the fifth century, the second to about 700, the third to the eighth
or ninth century and the fourth to the eleventh century A.D.
To this I have
only to add, that the second alphabet probably belongs to the sixth century, as it resembles
that of
Rājasiṁha's and
Mahendravarman's inscriptions at Kāñchīpuram.
1. The first sixteen inscriptions of the Dharmarāja Ratha consist of a string
of words in the nominative case, which their first decipherers, Drs. Babington and Burnell,
took for names of deities. From a comparison with the remaining inscriptions, where several
of them recur, it follows, however, that they are birudas of a Pallava king
Narasiṁha (Nos. 1 and 7). Among these birudas, Atyantakāma,
Śrīnidhi and Śrībhara were also borne by the two kings mentioned in the later
inscriptions of Māmallapuram and Śāḷuvaṅkuppam. Other birudas reappear in the
inscriptions of the Pallava king Rājasiṁha at Kāñchī, viz.,
Parāpara, Bhuvanabhājana, Śrīmegha, and Sarvatobhadra.
2. Two of the inscriptions, which are written in the second alphabet, viz., that of
the Gaṇeśa Temple and that of the Dharmarāja Maṇḍapa, are identical and
consist of eleven verses. They record, that the two temples, at which they are found, were
built by a king Atyantakāma and were called after him
Atyantakāma-Pallaveśvara-gr̥ha. The king bore the birudas of Raṇajaya,
Śrīnidhi and Śrībhara.
The fragmentary inscription at the Rāmānuja Maṇḍapa consists of the last verse
of the two last-mentioned inscriptions. Consequently, it seems to have been a third inscrip-tion of Atyantakāma.
From the last inscription in the second alphabet (No. 17 of the Dharmarāja Ratha)
it appears, that Atyantakāma appropriated to himself the Dharmarāja Ratha,
which had been excavated by his predecessor Narasiṁha, and called it
Atyantakāma-Pallaveś-vara-gr̥ha. He also added his own biruda
Raṇajaya to those engraved by Narasiṁha.
3. From the inscription on the northern wall of the Śāḷuvaṅkuppam Cave,
which consists of six verses, we learn, that the temple was built by a king
Atiraṇachaṇḍa and was called after him Atiraṇachaṇḍeśvara. The king
bore the birudas Atyantakāma, Raṇajaya, Śrīnidhi and Śrībhara,
all but the third of which occur in the Kāñchī inscriptions.
4. The inscription on the southern wall of the Śāḷuvaṅkuppam Cave is a
later transcript of that on the northern wall. It adds a seventh verse and the four
birudas Anugraśīla, Kālakāla, Samaradhanaṁjaya and
Saṁgrāmadhīra, the three first of which are also found in the Kāñchī
inscriptions. Over the entrance, the name of the temple,
Atiraṇachaṇḍa-Palla[veśvara-gr̥ha], is engraved in both alphabets.
The Rev. E. Loventhal of Vellore possesses a fair number of
Pallava coins
from
Māmallapuram. All of them bear on the obverse a Nandi and various legends over
it. One of the coins, with a star on the reverse,
reads
śrībharaḥ,
another, with a fish on the reverse,
śrīni[dhi], and a third, with
a cross on the reverse,
mānapara. It will be remembered,
that
Śrībhara and
Śrīnidhi were
birudas of the
Pallava
king
Narasiṁha, who founded the
Dharmarāja Ratha.
Nos. 1 TO 17. INSCRIPTIONS ON THE DHARMARĀJA RATHA, MĀMALLAPURAM.
A. First storey:——a. North.
No. 1. śrīnarasiṃhaḥ
The illustrious Narasiṁha.
b. East.
No. 2. pridhivisāṃraḥ śrībharaḥ
Pr̥thivīsāra (the best on earth). Śrībhara (the bearer of
prosperity).
No. 3. bhuvanabhājanaḥ
Bhuvanabhājana (the possessor of the world).
c. South.
No. 4. [śr]īmeghaḥ trailokyavarddhanaḥ vidhiḥ
Śrīmegha (the cloud (which showers) wealth). Trailokyavardhana
(the bestower of prosperity on the three worlds). Vidhi.
No. 5. atyantakāmaḥ anekobhāyaḥ
Atyantakāma (he whose desires are boundless). Anekopāya (he
(who knows) many expedients).
B. Second storey:——a. North.
No. 6. [1] sthirabhaktiḥ madanābhirāmaḥ [2] vidhi[ḥ*]
Sthirabhakti (the firmly devoted). Madanābhirāma (he who is lovely
like Cupid). Vidhi.
No. 7. [1] śrīnarasiṃhaḥ bhuvanabhājanaḥ śrīmeghaḥ [2]
apratihataśāsana[ḥ*]
The illustrious Narasiṁha. Bhuvanabhājana (the possessor of the world).
Śrīme-gha (the cloud (which showers) wealth).
Apratihataśāsana (he whose commands are unopposed).
No. 8. [1] kāmalaḷitaḥ ameyamāyaḥ [2] sakalakalyāṇaḥ
Kāmalalita (he who is pleasant like Cupid). Ameyamāya (he whose
diplomacy is immeasurable). Sakalakalyāṇa (the altogether
prosperous).
No. 9. [1] nayanamanoharaḥ vāmaḥ [2] atimānaḥ
Nayanamanohara (he who is pleasing to the eyes). Vāma (the
handsome). Atimāna (the extremely proud).
b. East.
No. 10. [1] vāmaḥ [2] parābharaḥ
Vāma (the handsome). Parāpara (the omnipotent).
No. 11. [1] anupamaḥ [2] nayā[ṅku]ra[ḥ*]
Anupama (
the matchless).
Nayāṅkura (
the sprout of polity).
c. South.
No. 12. laḷitaḥ
Lalita (the pleasant).
No. 13. [1] nayanamanoharaḥ [2] sarvvatobhadraḥ
Nayanamanohara (he who is pleasing to the eyes). Sarvatobhadra (the
altogether auspicious.).
No. 14. [1] śrīnidhiḥ [2] niruttaraḥ
Śrīnidhi (the receptacle of wealth). Niruttara (the
unsurpassed).
No. 15. [1] vidhiḥ [2] vibhrāntaḥ
Vidhi. Vibhrānta (
the passionate).
d. West.
No. 16. [1] satyaparākramaḥ [2] parāvaraḥ
Satyaparākrama (the truly heroic). Parāvara (the
omnipotent).
C. Third storey. East.
No. 17. [1] śrīatyantakāmapallaveśvaragr̥ha[m*] || [2] raṇajayaḥ
The temple of the holy Atyantakāma-Pallaveśvara. Raṇajaya (the conqueror
in battle).
No. 18. INSCRIPTION AT THE GAṆEŚA TEMPLE, MĀMALLAPURAM.
TEXT.
[1.] sambhavasthitisaṃhārakāraṇaṃ vītakāraṇaḥ [|*] bhūyādatyantakāmāya
jagatāṃ kāmamarddanaḥ || [1*]
[2.] amāyaścitramāyosāvaguṇo guṇabhājanaḥ [|*] svasyo niruttaro
jīyādanīśaḥ parameśvaraḥ [|| 2*]
[3.] yasyāṅguṣṭhabharākrāntaḥ kailāsaḥ sadaśānanaḥ
[|*] pātālamagamanmūrddhnā śrīnidhistambibhartyajam || [3*]
[4.] bhaktiprahveṇa manasā bhavambhūṣaṇalīlayā [|*] doṣṇā ca yo bhuvo
bhārañjīyātsa śrībharaściram [|| 4*]
[5.] atyantakāmo nr̥patirnnirjjitārātimaṇḍalaḥ [|*] khyāto raṇajayaḥ
śambhostenedaṃ veśma kāritam [|| 5*]
[6.]
jñaḥ sthāṇurnniṣkalaḥ somaḥ pāvakādmā viyadvapuḥ
[|*] bhīmaḥ śivo vijayatāṃ śaṅkaraḥ kāmasūdanaḥ || [6*][7.] rājarājo na virasaścakrabhr̥nna janārddanaḥ [|*] tārakādhipatiḥ svasyo
jayatāttaruṇāṅkuraḥ || [7*]
[8.] śrīmatotyantakāmasya dviṣaddarppāpahāriṇaḥ [|*] śrīnidheḥ kāmarāgasya
harārādhanasaṅginaḥ [|| 8*]
[9.] abhiṣekajalāpūrṇṇe citraratnāmbujākare [|*] āste viśāle sumukhaḥ
śirassarasi śaṅkaraḥ || [9*]
[10.] tenedaṅkāritantuṅgandhūrjjaṭermmandiragr̥ham
[|*] prajānāmiṣṭasiddhyartthaṃ śāṅkarīmbhūtimicchatā || [10*]
[11.] dhikteṣāndhikteṣāmpunarapi dhigdhigdhigastu dhikteṣām [|*] yeṣānna vasati
hr̥daye kupathagativimo-
[12.] kṣako rudraḥ || [11*] atyantakāmapallaveśvaragr̥ha[m ||*]
TRANSLATION.
(
Verse 1.) May (
Śiva) the destroyer of Love, who is the cause of production,
existence and destruction, (
but is himself) without cause, fulfil the boundless
desires
of men!
(2.) May he (Śiva) be victorious, who is without illusion and possessed of manifold
illu-sion, who is without qualities and endowed with qualities, who is existing by
himself and is without superior, who is without lord and the highest lord!
(3.)
Śrīnidhi bears on his head the unborn (
Śiva),
by the weight of whose great toe Kailāsa together with the ten-faced
(
Rāvaṇa) sank down into Pātāla.
(4.) May
Śrībhara be victorious for a long time, who bears Bhava
(
Śiva) in his mind which is filled with devotion, and bears the earth on his arm
like a coquettish embellishment!
(5.) King
Atyantakāma, who has subdued the territories of his foes, is famed (
by
the name of)
Raṇajaya;
——he caused to be made this house of
Śaṁbhu (
Śiva).
(6.) May he be victorious, who is both sentient and motionless (
Sthāṇu),
who is both undivided and the moon,
who is both fire and air, who
is both terrible (
Bhīma) and kind (
Śiva), who is both the cause of prosperity
(
Śaṁkara) and the destroyer of Love!
(7.) May
Taruṇāṅkura be victorious, who is a king of kings, but is
not ugly (
like Kuvera), who is an emperor, but does not distress people (while Vishṇu
is both Chakrabhr̥t and Janārdana), who is the lord of protectors, but healthy (while the
moon is the lord of stars, but is subject to eclipses)!
(8
and 9.) Just as in a large lake filled with water which is fit for bathing, and
covered with various lotus-flowers, handsome Śaṁkara (
Śiva) abides on the large
head——sprinkled with the water of coronation and covered with bright jewels——of the illustrious
Atyanta-kāma,
who deprives his enemies of their pride,
who is a receptacle of wealth, who pos-sesses the charm of Cupid,
and who assiduously worships Hara (
Śiva).
(10.) He, desiring to attain the glory of Śaṁkara (Śiva), caused to be made this
lofty dwelling of Dhūrjaṭi (Śiva), in order to procure the fulfilment of their
desires to his subjects.
(11.) Six times cursed be those, in whose hearts does not dwell Rudra (Śiva), the
deli-verer from the walking on the evil path!
The temple of Atyantakāma-Pallaveśvara.
No. 19. INSCRIPTION AT THE DHARMARĀJA MAṆḌAPA, MĀMALLAPURAM.
This inscription is a duplicate of No. 18.
[1.] [sambhavasthitisaṃhārakāraṇaṃ vītakāraṇaḥ |] bhūyādatyantakāmāya
jagatāṃ
[2.] kāmamarddanaḥ || [1*] amāyaścitramāyosāvaguṇo guṇabhājanaḥ [|*]
svastho
[3.] niruttaro jīyādanīśaḥ parameśvaraḥ || [2*] yasyāṅguṣṭhabharākrāntaḥ
kailāsassada-
[4.] śānanaḥ [|*] pātālamagamanmūrddhnā śrīnidhistambibhartyajam || [3*]
bhaktiprahveṇa manasā bhavaṃ bhū-
[5.] ṣaṇalīlayā [|*] doṣṇā ca yo bhuvo bhāraṃ jīyātsa śrībharaściram || [4*]
atyanta-
[6.] kāmo nr̥patirnnirjjitārātimaṇḍalaḥ [|*] khyāto raṇajayaḥ śambhostenedaṃ
veśma
[7.] kāritam || [5*] jñaḥ sthāṇurnniṣkalaḥ somaḥ pāvakātmā viyadvapuḥ [|*]
bhīmaḥ śivo vijaya-
[8.] tāṃ śaṅkaraḥ kāmasūdanaḥ || [6*] rājarājo na virasaścakrabhr̥nna
janārddanaḥ [|*] tārakādhipatiḥ svastho
[9.] jayatāttaruṇāṅkuraḥ || [7*] śrīmatotyantakāmasya dvipaddarppāpahāriṇaḥ
[|*] śrīnidheḥ kā-
[10.] marāgasya harārādhanasaṅginaḥ || [8*] abhiṣekajalāpūrṇṇe
citraratnāmbujākare [|*] ā-
[11.] ste viśāle sumukhaḥ śirassarasi śaṅkaraḥ || [9*] tenedaṃ
kāritantuṅgandhūrjjaṭermmandira-
[12.] gr̥haṃ [|*] prajānāmiṣṭasiddhyartthaṃ śāṅkarīṃ bhūtimicchatā || [10*]
oṃ || atyantakāmapallaveśvaragr̥ham ||
[13.] dhikteṣāndhikteṣāmpunarapi dhigdhigdhigastu dhikteṣām [|*] yeṣānna
vasati
[14.] hr̥daye kupathagativimokṣako rudraḥ || [11*]
No. 20. FRAGMENT OF AN INSCRIPTION AT THE RĀMĀNUJA MAṆḌAPA, MĀMALLAPURAM.
This fragment consists of the last verse of Nos. 18 and 19.
[1.] dhikteṣāṃ dhikteṣāṃ punarapi dhigdhigdhigastu dhikte-
[2.] ṣāṃ [|*] yeṣānna vasati hr̥daye kupathagati-
[3.] vimokṣako rudraḥ ||
Nos. 21 TO 23. INSCRIPTIONS AT THE ATIRAṆACHAṆḌEŚVARA TEMPLE, ŚĀḶUVAṄKUPPAM.
No. 21. On the Southern Wall.
TEXT.
[1.] śrīmatotyantakāmasya dviṣadda-
[2.] rppāpahāriṇaḥ [|*] śrīnidheḥ kāma-
[3.] rāgasya harārādhanasaṃginaḥ || [1*]
[4.] abhiṣekajalāpūrṇṇe citraratnāmbujākare [|*]
[5.] āste viśāle sumukhaḥ śirassarasi śaṃkaraḥ || [2*]
[6.] tenedaṃ kāritaṃ śambhorbhavanaṃ bhūtaye bhuvaḥ [|*] kai-
[7.] lāsamandaranibhaṃ bhūbhr̥tāṃ mūrdhni tiṣṭhatā || [3*] bhaktiprahe-
[8.] ṇa manasā bhavaṃ bhūṣaṇalīlayā [|*] dopṇā ca yo bhuvandhatte
[9.] jīyātma śrībharaściram || [4*] atiraṇacaṇḍaḥ patiravanibhu-
[10.] jāmatiraṇacaṇḍeśvaramidamakarot [|*] iha giritana-
[11.] yāguhagaṇasahito niyatakr̥taratirbhavatu paśupa-
[12.] tiḥ || [5*] gurvvīmīśānabhaktiṃ śriyamatiśayinīṃ durvvahaṃ
bhāramurvvyā
[13.] nissāmānyañca dānaṃ samamati[ra]ṇacaṇḍākhyayā yo [vibhartti |]
[14.] sthāne nirmmāpitesminvidi[taraṇa]jayakhyātinā tena [bha]rttā
bhūtānā-
[15.] maṣṭamūrttiściramatiraṇacaṇḍeśvare yātu niṣṭām [|| 6*] a[nugra]śīla[ḥ
||*]
[16.] yadi na vidhātā bharato yadi na harirnnārado na vā skandaḥ [|*] boddhuṃ ka
iva
[17.] samartthassaṃgītaṃ kālakālasya || [7*] oṃ || samaradhanañjayaḥ
saṃgrāmadhīraḥ || oṃ ||
TRANSLATION.
(
Verses 1
and 2.) Just as in a large lake filled with water which is fit for
bathing, and covered with various lotus-flowers, handsome Śaṁkara (
Śiva) abides on
the large head—— sprinkled with the water of coronation and covered with bright jewels——of the
illustrious
Atyantakāma, who deprives his enemies of their pride, who is a receptacle
of wealth, who possesses the charm of Cupid, and who assiduously worships Hara
(
Śiva).
(3.) For the welfare of the earth, he, who stands at the head of the lords of the
earth, caused to be made this house of Śaṁbhu (Śiva), which resembles Kailāsa and
Mandara.
(4.) May
Śrībhara be victorious for a long time, who bears Bhava (
Śiva) in
his mind which is filled with devotion, and bears the earth on his arm like a coquettish
embel-lishment!
(5.)
Atiraṇachaṇḍa,
the lord of the rulers of the earth, made this
(
temple called)
Atiraṇachaṇḍeśvara. May Paśupati (
Śiva), attended
by the mountain-daughter (
Pārvati) and the troop of Guhas, always take delight (
in
residing) here !
(6.) May the eight-formed lord of beings (Śiva) for a long time take up his abode in
this temple (called) Atiraṇachaṇḍeśvara, which was caused to be built by
him, who, together with the name of Atiraṇachaṇḍa, bears deep devotion to Īśāna
(Śiva), abundant prosperity, the heavy burden of the earth and unequalled liberality,
and who is famed by the name of Raṇajaya !
Anugraśīla (
the gentle-minded).
(7.) Who will be able to understand the music of
Kālakāla,
if it were
not Vidhātr̥ (
Brahman), Bharata, Hari, Nārada, or Skanda?
Samaradhanaṁjaya (
the conqueror of wealth in battle).
Saṁgrāmadhīra (
the firm in war).
No. 22. On the Northern Wall.
This inscription consists of the first six verses of No. 21.
[1.] śrīmatotyantakāmasya
[2.] dviṣaddarppāpahāriṇaḥ [|*] śrīni-
[3.] dheḥ kāmarāgasya harārādhanasaṃgi-
[4.] naḥ || [1*] abhiṣekajalāpūrṇṇe citraratnāṃ-
[5.] bujākare [|*] āste viśāle sumukhaḥ śirassara-
[6.] si śaṃkaraḥ || [2*] tenedaṃ kāritaṃ śambhorbhava-
[7.] naṃ bhūtaye bhuvaḥ [|*] kailāsamandaranibhaṃ bhūbhr̥tāṃ
[8.]
mūrdhni tiṣṭhatā || [3*] bhaktiprahveṇa manasā bhava
bhūṣaṇa-[9.] līlayā [|*] doṣṇā ca yo bhuvandhatte jīyātsa śrībharaści-
[10.] ram || [4*] atiraṇacaṇḍaḥ patiravanibhujāmatira-
[11.] ṇacaṇḍeśvaramidamakarot [|*] iha giritanayāgu-
[12.] hagaṇasahito niyatakr̥taratirbhavatu paśupatiḥ || [5*]
[13.] gurvvīmīśānabhaktiṃ śriyamatiśayinīṃ durvvahaṃ bhāramurvvyā
nissā-
[14.] mānyañca dānaṃ samamatiraṇacaṇḍā[khya]yā yo [bi]bhartti [|*]
sthāne
[15.] nirmmāpitesminviditaraṇajaya[khyātinā] tena bharttā bhūtānā-
[16.] maṣṭamūrttiścirama[tiraṇacaṇḍe]śvare yātu niṣṭhām || [6*] || svasti ||
||
No. 23. Over the entrance.
[1.]
atiraṇacaṇḍapalla[veśvaragr̥ha][2.]
atiraṇacaṇḍapalla[veśvaragr̥ha](The temple of) Atiraṇachaṇḍa-Palla[veśvara].
Nos. 24 TO 30. THE PALLAVA INSCRIPTIONS ON THE KAILĀSANĀTHA TEMPLE
AT KĀÑCHĪPURAM.
On a visit to Kāñchīpuram in the year 1883, Dr. Burgess made the important
discovery, that the comparatively insignificant temple of Kailāsanāthasvāmin at
Kāñchīpuram (Conjeeveram) was not only built in the Pallava style of sixth
century architecture, but contained a number of inscriptions in the Pallava character
and Sanskrit language besides others in the Tamil alphabet and language. In 1884-85, Mr. S. M.
Naṭeśa Śāstrī prepared fac-similes of most of the Pallava inscriptions, from which I made
transcripts and translations. In September and October 1887, I went to the spot myself, in
order to compare these trans-cripts with the originals and to take fac-similes of
those inscriptions, which were not found among those made by Mr. Naṭeśa. Through
the good offices of E. C.Johnson, Esq., the Collector of Chingleput, I was enabled to secure
reliable copies of all the Sanskrit and Tamil inscriptions of the temple.
Just as at Māmallapuram and Śāḷuvaṅkuppam, we find several different
alphabets employed in the Pallava inscriptions of the Kailāsanātha Temple.
The most archaic alphabet, which resembles that of the inscriptions of Atyantakāma at
Māmallapuram, occurs in the subjoined inscriptions Nos. 24, 27, 28, 29 and 30. Of these, the
inscription No. 24 runs round the outside of the central shrine and is in excellent
preservation, as it is engraved on granite slabs. It consists of twelve Sanskrit verses. The
whole of the first verse and the beginning of the second are covered by the floor of the temple
itself and by the wall of a modern maṇḍapa, which has been erected between the central
shrine and another maṇḍapa in front of it. By the temporary removal of some slabs, my
assistant succeeded in preparing fac-similes of the greater part of the first verse and of a
few additional letters at the beginning of the second verse. The inscription opens with a
benediction addressed to Gaṅgā and with the following mythical pedigree of Pallava,
the heros eponymos of the Pallava dynasty:——
[Brahman.] Angiras. Br̥haspati. Śaṁyu. Bharadvāja. Droṇa. Aśvatthāman. Pallava,
the founder of the race of the Pallavas.
Then the inscription continues: “In the race of these (
the Pallavas) there was born
the supreme lord
Ugradaṇḍa, the destroyer of the city of
Raṇarasika.” His
son was
Rājasiṁha, who bore the
birudas Atyantakāma, Śrībhara and
Raṇajaya. He built the
Śiva temple, round which the inscription is
engraved, and called it after his own name
Rājasiṁha-Pallaveśvara or
Rājasiṁheśvara.
The inscription No. 27 runs round the smaller shrine, which stands in front of
the Rājasiṁheśvara or Kailāsanātha shrine, and which is now-a-days styled
Nāradeśvara. It consists of four Sanskrit verses, the first and last of which are
only incompletely preserved. The first three verses tell in different wording the same fact,
viz., that Mahendra, the son of Rājasiṁha and grandson of
Lokāditya, built a temple of Śiva, which he called Mahendreśvara
after his own name, near the temple of Rājasiṁheśvara. Another form of the name of
the temple, Mahendravarmeśvara, which is engraved three times on the building, shows
that Mahendra's full name was Mahendravarman. Of Lokāditya, who is identical
with the Ugradaṇḍa of the inscription No. 24, the present inscription says, that
“his valour dried up the army of Raṇarasika, just as the heat of the sun does the
mud.”
Other inscriptions in archaic characters are found in some of the niches to the right of the
front entrance into the temple compound, which are now connected by brick walls, but were
originally intended for detached small shrines. According to the inscription No. 28, the first
niche was called “the Temple of Nityavinīteśvara.”
Of No. 29, on the third niche, a complete fac-simile was obtained by temporarily removing
two modern brick walls. It consists of three Sanskrit verses and records, that this small
shrine of Śiva was founded by Raṅgapatākā, the wife of king
Narasiṁhavishṇu or Kālakāla.
No. 30, on the fifth niche, is an incomplete inscription in Sanskrit verse of some
other female, whose name is unfortunately lost.
The rest of the Pallava inscriptions of the Kailāsanātha Temple run round the inside
of the enclosure of the Rājasiṁheśvara shrine and contain an enumeration of several
hundred birudas of king Rājasiṁha. They are arranged in four tiers, the first
of which consists of granite and is therefore well preserved. The other three tiers are on
sand-stone; hence the second is almost entirely spoiled by the dripping of water and by
whitewashing with chunnam; of the third a little more is left; and the fourth is in tolerable
preservation. From the existing fragments of the second and third tiers, it appears that they
were word for word identical with the well-preserved first tier. Further, we can prove in a few
cases, that the first tier is a later copy of the third. Thus, in niches 29 and 52, the first
tier has the unintelligible words śrīāśāviyiḥ and śrībalapramaḥ, for
which the third tier supplies the correct readings śrīāśāvijayiḥ (for
ºyo) and śrībalapramathanaḥ. In accordance with this result, the third tier
is written in the same archaic alphabet, as the inscription round the
Rājasiṁheśvara Temple, and evidently belongs to the time of Rājasiṁha,
the founder of the temple, himself. Thus the first and second tiers must be considered as later
copies of the original inscription in the third tier, which were executed by some descendants
of Rājasiṁha. As the alphabets of the first and second tiers resemble those of the northern
and southern walls, respectively, of the Śāḷuvaṅkuppam Cave, it further follows
that Atiraṇachaṇḍa, who engraved the inscription on the northern wall of the
Śāḷuvaṅkuppam Cave, must be later than Atyanta-kāma, the alphabet of
whose inscriptions at Māmallapuram resembles that of Rāja-siṁha's at Kāñchīpuram. The inscription on the southern wall of the
Śāḷuvaṅkuppam Cave is a later transcript of that on the northern wall, and in the
same way the second tier is still more modern than the first tier. As only fragments of the
second and third tiers are now forthcoming, I have transcribed only the first tier and noticed
the various readings of the second and third tiers in the foot-notes. While the inscriptions of
the first, second and third tiers run round the whole of the inner enclosure of the temple, the
inscriptions of the fourth tier extend only as far as the 20th niche. The fourth tier repeats
some of the birudas contained in the first three tiers and adds a few of its own. It is
written in a pecu-liar ornamental alphabet, which is based on an alphabet of the
same type, as that of the first tier. As the biruda śrīkālakopaḥ, which
occurs in the third tier (niche 19), but is left out in the first, is found in the fourth tier
(niche 11), it follows that the engraver of the fourth tier copied from the third and not from
the first tier; perhaps the first and fourth tiers were contemporaneous.
It remains to add a few words on the probable times of the founders of the
Kailāsa-nātha Temple. In an article, which appeared first in the
Madras Mail (3rd
September 1887) and was reprinted in the
Indian Antiquary (Vol. XVII, p. 30), I
identified:—— 1.
Raṇarasika, the enemy of Ugradaṇḍa or Lokāditya, with the
Chalukya
Raṇarāga; 2.
Rājasiṁha, who is called
Narasiṁhapotavarman in a Chalukya inscription,
with
Nara-siṁhavarman I. of Mr. Foulkes' grant of Nandivarman;
3.
Mahendravarman with
Mahendravarman II. of the same grant; 4.
Nandipotavarman, who was defeated by the Chalukya Vikramāditya II., with
Nandivarman himself; and 5.
Pulakeśin, who, according to the unpublished
Kūram grant, was conquered by Narasiṁhavarman I., with the Chalukya
Pulikeśin I.
As, however, both in the Kūram grant and in Mr. Foulkes' grant of Nandivarman,
Narasiṁhavarman I. is said to have destroyed
Vātāpi, while Pulikeśin I.
“first made Vātāpi the capital of the Chalukyas in Western India, wresting it from the
Pallavas who then held it,”
——I now consider it more probable, that
Pulakeśin, the enemy of Nara-siṁhavarman I., has to be identified with
the Chalukya
Pulikeśin II. On inspecting the original of the Kūram grant, of which I
formerly had nothing but an impression, but which has now become the property of Government, I
discovered a further confirmation of this view. The grant says, that
Parameśvaravarman (I.) put to flight
Vikramāditya,
i.e., Vikramāditya I., the son of
Pulikeśin II. Secondly, it is not unlikely,
that
Narasiṁha-vishṇu, whose wife built the third niche to the right in
front of the Kailāsanātha Temple, is another name of
Rājasiṁha, the founder of the
central shrine. Under this supposition, I would now identify
Rājasiṁha (
alias
Narasiṁhapotavarman and
Narasiṁhavishṇu) with
Siṁhavishṇu, and
his son
Mahendravarman with
Mahendravarman I. of Mr. Foulkes' grant. The
subjoined table shows the synchronisms between the
Chalukyas
and
Pallavas.
If new discoveries should prove the above arrangement to be correct, the date of
the foundation of the Rājasiṁheśvara and Mahendravarmeśvara Temples would
fall some time before 567 A.D., the date of the end of the first Kīrtivarman's reign, say
about 550 A.D. This would also be the time of Atyantakāma's inscriptions at
Māmallapuram. Atiraṇachaṇda's inscriptions at Śāḷuvaṅkuppam belong to
a later, and Narasiṁha's on the Dharmarāja Ratha at Māmallapuram to an
earlier period.
No. 24. ROUND THE OUTSIDE OF THE SHRINE OF RĀJASIM3HEŚVARA.
TEXT.
. * * * * * * * * * * * * * * * * * tvañjaṭābhe-
rnnīlatvaṃ
kaṇṭhadhāmrā phaṇamaṇikiraṇaiḥ śoṇimānandadhānā [|*]
niryyāntī
sthāṇuratnātribhuvanasarasīpūraṇī vaḥ punītā-
nnānāvarṇṇārṇṇavārṇṇassamasakalaharinmaṇḍa * * * * * [|| 1*]
. * * * * * * [sa]ttadanu munirasāvaṅgirāstanmanoja-
statsūnr̥śśakramantrī gururamr̥tabhujāntasya śayustanūjaḥ
[|*] tasmādugraprabhāvāttrībhuvanamahitāllabdhajanmā
munīndraḥ sa śrīmānpallavānāṃ kulanidhirabhavadyo bharadvājanāmā ||
[2*]
. tasmādroṇassa rāmādgururatimahitaḥ pāṇḍavānāṃ
kurūṇā- maśvatthāmā tatobhūtpr̥thuravanibhr̥tā
sthairyyamānāpahārī [|*] tatsūnuḥ pallavākhyaḥ sakalavasumatībhogināṃ
pārtthivānāṃ
śūrāṇāmādibhūto manuriva jayināmanvavāyasya karttā ||
[3*]
. brahmaṇy[ā]nāmudīrṇṇapravalakalimadadhvaṃsināṃ satyavācāṃ
gambhīrāṇāntrivarggasthiticaturadhiyāṃ vr̥rddhasevāparāṇāṃ
[|*] kāmādyantaścarāriprasabhavijayināṃ hetividyāvar[ā]ṇā-
ndhīrāṇāmūrjjitānānnayavinayavatāmpallavānānnr̥pāṇām || [4*]
. teṣāṃ vaṃśe prasūtādraṇarasikapurormmarddanādagradaṇḍā- tsubrahmaṇyaḥ kumāro guha iva
paramādīśvarādāttajanmā [|*]
śakti(ḥ)kṣuṇṇārivarggo
viditabahunayaśśaiṃvasiddhāntamārgge
śrīmānatyantakāma[ḥ*]
kṣatasakalamalo dhūrddharaḥ pallavānām || [5*]
. kalācaturayoṣitāṃ rahasi rañjane manmathastrayīpathaniṣe[viṇāṃ sa]tatapālane
vāsavaḥ [|*]
munidvijasuradviṣāṃ hr̥dayadāraṇe mādhavaḥ sa ca
draviṇasaṃpadā sujanatoṣaṇe vittadaḥ || [6*]
. duṣyantapramuravaiḥ śratāmbaragatā vāṇī śarīraṃ
vinā kṣmānāthaiḥ suradr̥śvabhiryyadi kr̥te kaṇvādibhiḥ svīkr̥taiḥ
[|*]
tannāścaryyamidaṃ punaḥ kaliyuge dūrībhavatsadguṇe
sośroṣīditi tāṃ girammahadaho vismāpanaṃ śrībharaḥ ||
[7*]
. yeneme nayavikramāttakamalāsaṃpattidarppoddhatā
bhrūbhaṃgakṣaṇamātradhūtadhiṣaṇā namrīkr̥tā[ḥ*] pārtthivā[ḥ |*]
jātoso puruṣottamo raṇajayastrātuñjanānmajjataḥ
pāpābdheḥ kalikālabhīmamakaragrastānsa jīyācciram || [8*]
. nayorjjitaparākramārjjitamanena sarvvañjagatnr̥peṇa
hatakaṇṭakaṃ praṇatarājakaṃ bhuñjatā [|*] yaśaḥsadr̥śamānmano bhavanametadutthāpitaṃ harasya harahāsarūpamatimānamatyatbhutam
|| [9*]
. śrīrājasiṃhapallaveśvare nāgendrabhogabhīmabhūpaṇaḥ [|*]
devāsurendrabr̥ndavandita sthāne sthitostu śaṃkaraściram || [10*]
. asminnutvr̥ttaśatradviradaghanaghaṭārājasihena
rā[jñā] rājñāmā[jñāvi]dhe[yī]kr̥tasakaladiśā nirmmite
dharmmibhājā [|*]
. śaile kailāsalīlāmapaharati gr̥he rājasiṃheśvarākhyāṃ
bibhratyabhraṃlihāgre viracayatu sadā sannidhānaṃ vr̥ṣāṅkaḥ || [11*]
. rājasiṃho raṇajaya[ḥ*] śrībharaścitrakārmukaḥ [|*]
ekavīraściraṃ pātu [śi]vacūḍāmaṇirmmahīm [|| 12*]
TRANSLATION.
(Verse 1.) May (Gaṅgā) purify you!——she who springs from the jewel (on the
head) of Sthāṇu (Śiva), appearing••• black by the splendour of (his) neck
and red by the rays of the gems on the hoods (of his snakes), who fills the lake of the
three worlds.••
(2.)••• After him (there was) that sage Aṅgiras, who was born from
his (viz., Brahman's) mind. His son was (Br̥haspati) the minister of Śakra
(Indra) and preceptor of the gods. His son was Śaṁyu. From him, who possessed
terrible power and was honoured in the three worlds, there took birth that illustrious chief of
sages, Bharadvāja by name, who became the source of the race of the
Pallavas.
(3.) From this lovely one came Droṇa, the highly honoured preceptor of the
Pāṇḍavas (and) Kurus; from him the great Aśvatthāman,
who deprived princes of their constancy and pride. Just as the first-born Manu, his son,
Pallava by name, became the founder of a race of brave and victorious kings, who
enjoyed the whole earth:——
(4.) Of the Pallava princes, who were pious, who destroyed the excessively great
pride of the Kali (age), who spoke the truth, who were profound, whose minds knew how to
practise the trivarga, who assiduously honoured the aged, who foreibly subdued lust and
the other internal foes, who excelled in the knowledge of weapons, who were firm, mighty
and endowed with polity and modesty.
(5.) Just as Guha (
also called Subrahmaṇya
or Kumāra) took birth from the
supreme lord (
Śiva), the destroyer of the warlike (
demon) Pura, thus from the
supreme lord
Ugradaṇḍa, who was born in the race of these (viz.,
the Pallavas), the destroyer of the city of
Raṇarasika, there took birth a
very pious prince (
subrahmaṇyaḥ kumāraḥ), the illustrious
Atyantakāma,
the chief of the
Pallavas, who crushed the multitude of his foes by his power (
or spear), whose great statesmanship was well-known
and who had got rid of all impurity (
by walking) on the path of the
Śaiva doctrine.
(6.) Like Manmatha (Kāma), he charmed refined women in secret; like Vāsava
(Indra), he constantly protected those, who frequented the path of the three
Vedas; like Mādhava (Vishṇu), he tore the hearts of the enemies of sages,
twice-born and gods; and like Vittada (Kucera), he gratified good people with abundant
wealth.
(7.) If in the
Kr̥ta (age) kings like Dushyanta, who saw the gods and were
engaged by (
saints) like Kaṇva, would hear a heavenly voice without body, that is not a
matter of wonder; but ah! this is extremely astonishing, that
Śrībhara has heard that voice in the
Kali age, from which good qualities keep
aloof.
(8.) May
Raṇajaya be victorious for a long time, who humbled those
princes, who were puffed up with the pride of abundant prosperity, which they had acquired by
polity and prowess, depriving them of their intelligence in the mere space of knitting his
brows, and who, like Purushottama (
Vishṇu), was born to rescue from the ocean of sin
the sinking people, who were swallowed by the horrid monster, (
called) the
Kali
age !
(9.) While this prince enjoyed the whole world, which he had conquered by valour combined
with polity, and in which he had killed rebels and humbled kings, he erected this extensive and
wonderful house of Hara (
Śiva), which resembles his fame and the laughter of Hara.
(10.) May Śaṁkara (Śiva), whose terrible ornaments are the coils of the king of
serpents, and who is praised by the hosts of the kings of gods and of demons, reside for a long
time in this temple, (called) the holy Rājasiṁha-Pallaveśvara !
(11.) May the bull-marked (Śiva) always lend his presence to this temple of stone,
called Rājasiṁheśvara, which touches the clouds with its top, which robs
Kailāsa of its beauty, and which was built by that pious king of kings, who made all
quarters obedient to his orders and (who proved) a royal lion (Rājasiṁha) to
the dense troops of the elephants of his daring foes!
(12.) May
Rājasiṁha, the conqueror in battle (
Raṇajaya), the bearer of
prosperity (
Śrībhara), the wonderful archer (
Chitrakārmuka),
the unrivalled hero (
Ekavīra), who has Siva for his erest-jewel
(
Śivachuḍāmaṇi),
for a long time protect the earth !
No. 25. ROUND THE INSIDE OF THE ENCLOSURE OF THE RĀJASIM3HEŚVARA TEMPLE, FIRST TIER.
A. Right side of east enclosure.
1st niche.
. śrīrājasiṃhaḥ || śrīatyantakāmaḥ || śrīraṇajayaḥ || śrīabhirāmaḥ ||
2nd niche.
. śrīaparājitaḥ śrīamitramallaḥ śrīakutobhayaḥ śrīūrjjitaḥ
||
3rd niche.
. śrījayaparaḥ śrīatiraṇacaṇḍaḥ śrībharaḥ śrībahunayaḥ
śrīudayabhāskaraḥ
B. South enclosure.
4th niche.
. śrīmeghaḥ śrīabhayaṅkaraḥ śrīkulatilakaḥ śrīārimarddanaḥ ||
5th niche.
. śrīuditaprabhāvaḥ śrīuditakīrttiḥ śrīr̥ṣabhadarppaḥ
śrīr̥ṣabhalāñchanaḥ
6th niche.
. śrīugravīryyaḥ śrīuditoditaḥ śrīunnatarāmaḥ
śrīugrapratāpaḥ
7th niche.
. śrīatyadāraḥ śrīanunayasāddhyaḥ śrīāhavakesarīḥ
8th niche.
. śrīkalaṃkavarjjitaḥ śrīkāñcīmahāmaṇiḥ śrīkharavikramaḥ śrīcakravarttī
(!)
9th niche.
. śrīrivannānukampī śrīcāpadvitīyaḥ śrīchinnasaṃśayaḥ
śrīchalarahitaḥ
10th niche.
. śrīamitrāśaniḥ śrīapratimallaḥ śrīadbhutacaritaḥ śrīibhavidyādharaḥ
||
11th niche.
. śrīicchāpūraḥ śrīīśānaśaraṇaḥ śrīudayacandraḥ
śrīparjjanyarūpaḥ
12th niche.
. śrīparacakramarddanaḥ śrīnarendracūlāmaṇiḥ śrīnityavarṣaḥ
śrīrājarājaḥ
13th niche.
. śrīvādyavidyādharaḥ śrīcitrakārmmukaḥ śrīvīrakesariḥ śrīkāmukaḥ
14th niche.
. śrīsarvvatobhadraḥ śrīkṣatracūlāmaṇiḥ śrīvilāsaḥ
śrīyuddhārjjunaḥ
15th niche.
. śrīvallabhaḥ śrīsaṃgrāmarāmaḥ śrīsārvvabhaumaḥ
śrīkṣatravidrāvaṇaḥ
16th niche.
. śrīāhavabhīmaḥ śrīamitaprabhāvaḥ śrītrailokyanāthaḥ
śrīdānavarṣaḥ
17th niche.
. śrītr̥ṣṇāpūraṇaḥ śrīdaridrānukampiḥ śrīaviratadānaḥ
śrīdīptapauruṣa[ḥ]
18th niche.
. śrīdānaśūraḥ śrīdharmmanityaḥ śrīdhavalāśayaḥ
śrīdharmmakavacaḥ
19th niche.
. śrīsamaradhanañjayaḥ śrībhīṣaṇacāpaḥ śrīajayyaḥ śrīguṇavinītaḥ
śrīavanidivākaraḥ śrīkalaṃkarahitaḥ śrīkalāsamudraḥ śrīāhavadhīraḥ śrīduṣṭadamanaḥ śrīpallavādityaḥ
20th niche.
. śrīparāparaḥ śrīparahitaḥ śrīnityotsāhaḥ śrīpuruṣasiṃhaḥ
21st niche.
. śrīpuṇyaślokaḥ śrīpārtyavikramaḥ śrībhīmakāntaḥ
śrībahudakṣiṇaḥ
22nd niche.
. śrībhayarahitaḥ śrīmahāmallaḥ śrīmattapramattaḥ
śrīmattavikāraḥ
23rd niche.
. śrībhuvanibhājanaḥ śrīmahendraparākramaḥ śrīmahāprabhāvaḥ
śrīmanucaritaḥ
C. West enclosure.
24th niche.
. śrīmāyācāraḥ śrīpativallabhaḥ śrīraṇavīraḥ
śrīyugāntādityaḥ
25th niche.
. śrīraṇadhīraḥ śrīrakṣāmaṇiḥ śrīraṇacaṇḍaḥ
śrīraṇavikramaḥ
26th niche.
. śrīatulabalaḥ śrīahitāntakaḥ śrīapāravikramaḥ
śrīaśvapriyaḥ
27th niche.
. śrīapratimaḥ śrīaravaṇḍaśāsanaḥ śrīakāṇḍāśaniḥ
śrīamoghavikramaḥ
28th niche.
. śrīānatamaṇḍalaḥ śrīapratihataḥ śrīadbhutaśaktiḥ śrīājñārasaḥ
śrīāścaryyavīryyaḥ
29th niche.
. śrīāpātadurddharaḥ śrīāśāviyiḥ śrīāhavoddhuraḥ
śrīibhavatsarājaḥ ||
30th niche.
. śrīiddhaśāsanaḥ śrīilāparameśvaraḥ śrīugradaṇḍaḥ
śrīunnatamānaḥ
31st niche.
. śrīucchritavīryyaḥ śrīudayatuṅgaḥ śrīuttarottaraḥ
śrīugraśāsanaḥ
32nd niche.
. śrīguṇālayaḥ śrīudayavasantaḥ śrīekasundaraḥ
śrīmahānubhāvaḥ
D. North enclosure.
33rd niche.
. śrīupendravikr̥maḥ śrīāśāpūraḥ śrīkuladhvajaḥ
śrīguṇonnataḥ
34th niche.
. śrīunnatecchaḥ śrīutkhātakaṇṭakaḥ śrīekadhanurddharaḥ
śrīudārakīrttiḥ
35th niche.
. śrīācāraparaḥ śrīārttāyanaḥ śrīāśrītavatsalaḥ
śrīītiśātanaḥ
36th niche.
. śrīātodyatumburuḥ śrīāgamapramāṇaḥ śrīājñālaṅkr̥taḥ
śrīitihāsapriyaḥ
37th niche.
. śrīatisāhasaḥ śrīanavagrahaḥ śrīāgamānusāriḥ
śrīutthānaśīlaḥ śrīudayonnataḥ śrīudvr̥ttadamanaḥ śrīekarājaḥ
śrīkālavikramaḥ śrījayanidhiḥ śrīkālavasanaḥ śrīgarvvitadamanaḥ
38th niche.
. śrījātigambhīraḥ śrīcāracakṣuḥ śrījñānāṃkuśaḥ
śrītaptaśaraṇaḥ
39th niche.
. śrīdamitavyālaḥ śrīdānavarṣaḥ śrīdevadevabhaktaḥ
śrīdurvvāravegaḥ
40th niche.
. śrīcāruvilāsaḥ śrītuṃgavikramaḥ śrītīvrakopaḥ śrīdharmmavijayiḥ
41st niche.
. śrīdāvāgniḥ śrīdeśavarddhanaḥ śrīdūraduritaḥ
śrīdharmmasetuḥ
42nd niche.
. śrīdūradaśiḥ śrīdr̥ptaśāsanaḥ śrīnayānusāriḥ śrīnayanamanoharaḥ
43rd niche.
. śrīanindyacaritaḥ śrīagādhagāmbhīryya[ḥ*] śrīanabhravr̥ṣṭiḥ
śrīatanupratāpaḥ
44th niche.
. śrīadharmmabhīruḥ śrīarināśaḥ śrīavanibhājanaḥ
śrīaprativāryyaḥ
45th niche.
. śrīavandhyakopaḥ śrīamitrāntakaḥ śrīavihataśaktiḥ
śrīanavagītaḥ
46th niche.
. śrīarātikālaḥ śrīanavagrahaḥ śrīatisāhasaḥ
śrīanugraśīlaḥ
47th niche.
. śrīabhayarāśiḥ śrīāhatalakṣaṇaḥ śrīutsāhanityaḥ
śrīupāyanipuṇaḥ
48th niche.
. śrīgandhahastiḥ śrīkāmavilāsaḥ śrī[kāvi]prabodhaḥ śrīkāraṇakopaḥ
49th niche.
. śrīcaṇḍadaṇḍaḥ śrīasahyakopaḥ śrīchāyāvr̥kṣaḥ
śrīdharaṇitilakaḥ
50th niche.
. śrīvaruṇapāśaḥ śrīdhairyyasāgaraḥ śrīpravr̥ttacakraḥ
śrīnāgapriyaḥ
51st niche.
. śrīniramitraḥ śrīnirarggalaḥ śrīparantapaḥ śrīlokaśikāmaṇiḥ
52nd niche.
. śrīpārtthivasiḥ śrībalapramaḥ
śrībhūridānaḥ śrīpratibhayaḥ oṃ
E. Left side of east enclosure.
53rd niche.
. śrībhīmavikramaḥ śrīrājakuñjaraḥ śrīlalitavilāsāḥ
śrīśāstradr̥ṣṭiḥ
54th niche.
. śrīvāraṇabhagadattaḥ śrīvikr̥tavilāsaḥ śrīvikramakesariḥ
śrīviṇānāradaḥ
55th niche.
. śrīśaṃkarabhaktaḥ śrīśūrāgragaṇyaḥ śrītatvavedī(ḥ)
śrīīśvarabhaktaḥ ||
TRANSLATION.
(
Niche 1.) The illustrious
Rājasiṁha. He whose desires are
boundless. The conqueror in battle. The lovely.
(2.) The unconquered. The wrestler with his foes. The fearless. The mighty.
(3.) He who is eager for conquest. The excessively flerec in battle. The bearer
of prosperity. The great statesman. (He who resembles) the sun in rising.
(4.) The cloud (which showers) wealth. The granter of safety. The ornament of
his race. The destroyer of his enemies.
(5.) He whose power is rising. He whose fame is rising. He who boasts of the bull (as his
sign). He whose sign is the bull.
(6.) He who possesses terrible prowess. He who is rising ever and over. The exalted and
lovely. He who is endowed with terrible bravery.
(7.) The extremely noble. He who is to be conquered (only) by submissiveness.
The lion in battle.
(8.) The spotless. The great jewel of
Kāñchī. He who possesses harsh valour.
The emperor.
(9.) He who is compassionate to the distressed. He whose companion is the bow. He whose
doubts are solved. The guileless.
(10.) The thunderbolt to his foes. The unrivalled wrestler. He whose deeds are wonderful. He
who possesses the knowledge of elephants.
(11.) The fulfiller of wishes. He whose refuge is Īśāna (Śiva). (He who resembles)
the moon in rising. He who resembles the cloud (in showering gifts).
(12.) The destroyer of hostile empires. The erest-jewel of princes. He who is con-tinually showering (gifts.) The king of kings.
(13.) He who possesses the knowledge of musical instruments. The wonderful archer. The lion
among heroes. He who is desirous of prosperity.
(14.) The altogether auspicious. The crest-jewel of warriors. He who is sporting with the
goddess of prosperity. (
He who resembles) Arjuna in battle.
(15.) The favourite of the goddess of prosperity. (
He who resembles) Rāma in war.
The ruler of the whole earth. The dispeller of warriors.
(16.) He who is fearful in battle. He who possesses unbounded power. The lord of the three
worlds. He who showers gifts.
(17.) The fulfiller of desires. He who is compassionate to the poor. He whose gifts never
cease. He who is endowed with brilliant courage.
(18.) He who goes to war (only in order to procure the means) for gifts. The
constantly just. He whose heart is pure. He whose (only) armour is justice.
(19.) The conqueror of wealth in battle. He whose bow excites terror. The invincible. He who
is modest (
in spite of his) virtues. The sun of the earth. The spotless. The occan of
arts. He who is firm in battle. He who goes to anger (
only) at the proper time.
The subduer of the wicked. The sun of the
Pallavas.
(20.) The omnipotent. The benevolent. The constantly active. The lion among men.
(21.) He whose fame is pure. He who resembles Pārtha (Arjuna) in valour.
The terrible and lovely. He who is liberal (at sacrifices).
(22.) The fearless. The great wrestler. The madly excited. The madly passionate.
(23.) The possessor of the world. He who resembles Mahendra in heroism. The powerful. He who
resembles Manu by his deeds.
(24.) The diplomatic. The favourite of Śrīpati (Vishṇu). The hero in battle. The
sun at the end of the world.
(25.) He who is firm in battle. The jewel of protection. The flerce in battle. (He who
shows) valour in battle.
(26.) He whose strength is unequalled. The destroyer of his enemies. He whose valour is
unbounded. He who is fond of horses.
(27.) The matchless. He whose commands are unbroken. The sudden thunderbolt.
He whose valour never fails.
(28.) He to whom the provinces bow. The unopposed. He whose power is wonderful. He who likes
(to issue) orders. The wonderfully brave.
(29.) The irresistible in attacking. The conqueror of (
all) quarters. He who
is unrestrained in battle. (
He who resembles) the king of
Vatsa (
in the
knowledge of) elephants.
(30.) He whose commands are blazing. The supreme lord of the earth. He whose punishments are
terrible. The highly proud.
(31.) The highly brave. The highly rising. He who rises higher and higher. He whose commands
are terrible.
(32.) The abode of virtues. (He who resembles) spring in rising. He whose beauty
is unrivalled. The majestie.
(33.) He who resembles Upendra (Vishṇu) in valour. The fulfiller of hopes.
The ornament of his race. He who is exalted by virtues.
(34.) He whose desires are lofty. The destroyer of rebels. The unrivalled archer. The
famous.
(35.) The religious. The refuge of the distressed. He who is kind to refugees. The destroyer
of plagues.
(36.) (
He who resembles) Tumburu (
in the knowledge of) musical instruments. He
whose authority is the (
Śaiva) doctrine.
He who is adorned with
(
the power of issuing) orders. He who is fond of legends.
(37.) The daring. The unimpeded. The follower of the (Śaiva) doctrine. The rest-less. The highly rising. The subduer of rebels. The unrivalled king. He who
resembles Death in valour. The receptacle of victory. The black-robed. The subduer of
the haughty.
(38.) The naturally profound. He whose eyes are his spies. He whose goad is knowledge. The
refuge of the distressed.
(39.) The subduer of villains. He who showers gifts. The devotee of Devadeva
(Śiva). He whose speed is unrestrainable.
(40.) The graceful. The highly brave. He whose anger is fierce. He who is making conquests
(only for the sake of) justice.
(41.) The wood-fire. The bestower of prosperity on his country. The sinless. The barrier of
justice.
(42.) The far-seeing. He whose commands are proud. The follower of polity. He who pleases
the eyes.
(43.) He whose deeds are blameless. He whose profundity is unfathomable. He who showers
(gifts) without clouds. He who possesses no small prowess.
(44.) He who is afraid (only) of injustice. The destruction of his enemies. The pos-sessor of the earth. The irresistible.
(45.) He whose anger is not fruitless. The destroyer of his foes. He whose power
is unresisted. The unreproached.
(46.) The death of his enemies. The unimpeded. The daring. The gentle-minded.
(47.) The ocean of safety. He whose good qualities are well-known. The constantly active. He
who is skilled in expedients.
(48.) The seent-elephant. He who possesses the grace of Cupid. The reviver of poetry. He who
goes to anger (only) with good reason.
(49.) He whose punishments are fierce. He whose anger is unbearable. The shading tree. The
ornament of the earth.
(50.) The noose of Varuṇa. The ocean of firmness. The emperor. He who is fond
of elephants.
(51.) He who has no enemies (left). The unbarred. He who distresses his enemies. The
crest-jewel of the world.
(52.) The lion among princes. The destroyer of armies. The liberal. The formidable.
(53.) He whose valour is terrible.
The elephant among kings. He whose grace
is pleasant. He whose eyes are the sciences.
(54.) (
He who resembles)
Bhagadatta (
in the knowledge of) elephants.
He whose grace is extraordinary. (
He who resembles) the lion in valour.
(
He who resembles) Nārada (
in the playing of) the lute.
(55.) The devotee of Śaṁkara (Śiva). The foremost among heroes. He who knows
the truth. The devotee of Īśvara (Śiva).
No. 26. ROUND THE INSIDE OF THE ENCLOSURE OF THE RĀJASIM3HEŚVARA TEMPLE, FOURTH
TIER.
TEXT.
2nd niche. śrīatyantakāmaḥ śrīamitramallaḥ
3rd niche. śrīguṇavinītaḥ śrīaparājitaḥ
4th niche. śrīavanidivākaraḥ śrīūrjitaḥ
5th niche. śrīuditaprabhāvaḥ śrīudiṃrtakīrttiḥ
6th niche. śrīkalaṃkarahitaḥ śrīkalāsamudraḥ
7th niche. śrīugra[vī]ryyaḥ śrīuditoditaḥ
8th niche. śrīatyudāraḥ śrīanunayasā[ddhyaḥ]
9th niche. śrīunnatarāmaḥ śrīugrapratā[paḥ]
10th niche. śrīāhavadhīraḥ śrīāha[vakesarī]
11th niche. śrī * * * * * śrīkālakopaḥ
12th niche. śrīravaravikramaḥ śrīrivannānukampī(ḥ)
13th niche. śrīcakravarttī śrī[cāpa]dvitīya[ḥ]
14th niche. śrīamoghabāṇaḥ śrīasahyamārggaṇaḥ
15th niche. śrīugrasāyakaḥ śrīuddhataviśikhaḥ
16th niche. śrībhīmakārmmukaḥ śrībhīṣaṇacāpa[ḥ]
17th niche. śrīavismitaḥ śrīamitrāśaniḥ
18th niche. śrīiṣṭavarṣaḥ śrīindralīlaḥ
19th niche. śrīamitra[marddanaḥ śrī]ājimarddanaḥ
20th niche. śrīduṣṭadamanaḥ śrīdurutsahaḥ
TRANSLATION.
(Niche 14.) He whose arrows never fail. He whose arrows are unbearable.
(15.) He whose arrows are terrible. He whose arrows are (ever) raised.
(16.) He whose bow is terrible.
(17.) The never perplexed.
(18.) He who showers (i.e., amply fulfils) desires. He who resembles Indra in grace.
(19.) The destroyer of his enemies. The destroyer in battle.
(20.) The irresistible.
No. 27. ROUND THE OUTSIDE OF THE SHRINE OF MAHENDRAVARMEŚVARA.
TEXT.
. [śrī]bhāra[dvājagotra]kṣiti[dha]raśirava[ra] * * * * * * *
[prādurbhū]to mahendraḥ pratinr̥patigajatrāsivīryyorjjitādyaḥ [|*]
etattenopakaṇṭhe vihitamanupamaṃ rājasiṃheśvarasya
prītyā
nityamma[he]ndre[śvarama]dhivasatu sthāṇurīśassurā[dyaḥ || 1*]
. lokādityātprasūto raṇarasikacamūpaṅkaśoṣipratāpā-
dyandevo
rājasiṃhastanayamalabha[ta śrīmahendrābhidh]ānam [|*]
tena
śrīrājasiṃheśvaragr̥havihite śrīmahendreśvaresmi-
nnāvāse
kr̥ttivāsāḥ saha guhapariṣanmaṇḍalaiḥ sannidhattām || [2*]
. yaṃ rājā rājasiṃhastanayamajanayanmedinīvīrasiṃho
vr̥ttairaṃhonivr̥ttaiḥ kr̥tayugamaparannirmmimāṇo mahendram [|*]
tenedaṃ rājasiṃheśvaranikaṭasamutthāpitaṃ saprasādo
nityāvāsammahendreśvaragr̥hamumayā sārddhamīśo vidhattām || [3*]
. karotu kālāntakaraḥ purāntako maheśvarassarvvasurāsurāśrayaḥ [|*]
padaṃ sadā * * * * * * * * * * * * * * * * * * * * [|| 4*]
. mahendravarmmeśvaragr̥ham ||
TRANSLATION.
(
Verse 1.) May the motionless, the lord, the first of gods for ever joyfully dwell in
this matchless (
temple of)
Mahendreśvara, which was constructed near (
the
temple of)
Rāja-siṁheśvara by
Mahendra, who sprang•••
(
from) the chief of the princes of the holy
Bhāradvāja-gotra, from that
Ūrjita,
whose bravery frightened the elephants of rival kings!
(2.) May the skin-robed together with the troops of his attendants, the Guhas, be pre-sent at this dwelling, (called) the holy Mahendreśvara, which was
constructed (near) the temple of the holy Rājasiṁheśvara by the illustrious
Mahendra, the son of king Rāja-siṁha, who sprang from that
Lokāditya (i.e., the sun of the world), whose valour dried up the army of
Raṇarasika, just as the heat of the sun does the mud!
(3.) May Īśa together with Umā graciously take for his permanent dwelling this temple of
Mahendreśvara, which was erected near Rājasiṁheśvara by Mahendra,
the son of king Rājasiṁha, the lion among the heroes of the earth, who produced
another Kr̥ta age by his sinless conduct!
(4.) May Maheśvara, the refuge of all gods and demons, who puts an end to time
and has made an end of (the demon) Pura, always (take up) his residence••••
The temple of Mahendravarmeśvara.
No. 28. FRONT WALL OF THE FIRST NICHE TO THE RIGHT OF FRONT ENTRANCE.
śrīnityavinīteśvaragr̥ham ||
The temple of the holy Nityavinīteśvara.
No. 29. THIRD NICHE TO THE RIGHT OF FRONT ENTRANCE.
TEXT.
1. Front, first line.
. namaśśivāya [||*]
bharttuḥ puronmathanadr̥ṣṭadhanurbbalasya
śailādhirājatanayeva vr̥ṣadhvajasya [|*]
yā kālakāla iti
viśrutapuṇyakīrtteḥ kāntā nitāntadayitā parameśvarasya(ḥ) || [1*]
2. Back.
. deve jagadvalayarakṣaṇabaddhadīkṣe nirbbhinnaśatruhr̥daye narasiṃhaviṣṇau
[|*]
vāllabhyamūrjjitamavāpya virājate yā nirjjitya garvvamiva
puṣkaradevatāyāḥ || [2*]
3. Front, second line.
. nirmmāpitamidandhāma tayā candra[śiravā]maṇeḥ [|*]
patā[kayeva] nārīṇāṃ ramyaṃ raṃgapatāka[yā || 3*]
TRANSLATION.
Adoration to Śiva!
(
Verse 1.) She, who was the dearly beloved mistress of her husband, the supreme
lord, who was famed by the name of
Kālakāla, whose sign was the bull,
and the strength of whose bow had become manifest at the destruction
of cities, just as the daughter of the king of mountains (
Pārvatī) is the dearly
beloved mistress of her husband, the supreme lord (
Śiva), whose sign is the bull, and
the strength of whose bow has become manifest at the destruction of (
the demon)
Pura;——
(2.) She, who is resplendent, as she has attained the mighty position of favourite with king
Narasiṁhavishṇu, who has split the hearts of his foes, and who has devoted
himself to the protection of the circle of the world, and as thus she seems to have subdued the
pride of Pushkaradevatā (i.e., Lakshmī, the wife of the god
Narasiṁha-Vishṇu);——
(3.) That Raṅgapatākā, who was, as it were, the banner (patākā) of women,
caused to be built this lovely dwelling of (Śiva,) whose crest-jewel is the moon.
No. 30. FIFTH NICHE TO THE RIGHT OF FRONT ENTRANCE.
TEXT.
1. Front.
. śrī [||*]
ākārasundaravilāsavatīsahasrasarggaprabandhacira[saṃskr̥takau]śalasya [|*]
lāvaṇyamārddavavilāsamr̥jāsamagrā nirmmāṇasiddhiriva yā prathamasya dhātuḥ ||
[1*]
2. Back.
. akliṣṭamādhuryyavilobhanīyāṃ vibhūṣitāṃ vibhramahāvabhāvaiḥ [|*]
ākarṣavidyāmiva lo * * * * * * * * * * * * * * [|| 2*]
TRANSLATION.
Prosperity!
(Verse 1.) She, who, full of loveliness, softness, grace and cleanliness, seemed to be
the master-piece of the first creator, whose skill had attained perfection at last, after he
had created thousands of good-looking women;——
(2.) She, who was charming through genuine sweetness, who was adorned with grace, coquetry
and feeling, who, like the art of attraction,•••••
No. 31. A PALLAVA INSCRIPTION IN A CAVE-TEMPLE NEAR PANAMALAI.
A facsimile of this inscription was kindly forwarded to me by Mr. Rāghavendrāchārya of
Vānūr. It consists of one Sanskrit verse, which is identical with the last verse of Rāja-siṁha's large inscription at Kañchī (No. 24, above). Hence it may be
concluded, that the Panamalai Cave was founded by Rājasiṁha and that in his time the
Pallavas ruled as far south as Panamalai.
[1.] rājasiṃho raṇajayaḥ
[2.] śrībharaścitrakārmuka[ḥ |*] e-
[3.] kavīraścirampātu śi-
[4.] vacūḍāmaṇirmmahīm [||*]
No. 32. A PALLAVA INSCRIPTION FROM AMARĀVATĪ.
The subjoined Sanskrit inscription is engraved on three sides of an octagonal pillar,
which was excavated at
Amarāvatī by Mr. R.Sewell and sent by Dr.
Burgess to the Madras Museum. The top of the pillar and some letters of the uppermost lines of
the inscription have been broken off. The inscription has hitherto remained a puzzle, as
each line seems to end incomplete. Finding, that the first words of some lines were
connected with the last words of the following lines, I was led to suppose that the inscription
must begin from the bottom and not from the top. Curiously enough, this is really the case.
If the inscription is read upwards, we find that it consists of eleven complete verses and of
a prose passage, the end of which is lost through the mutilation of the pillar at the top.
The inscription opens with an invocation of Buddha and with a mythical genealogy
of Pallava, the supposed founder of the Pallava dynasty.
Brahman. Bharadvāja. Aṅgiras. Sudhāman. Droṇa. Aśvatthāman, married to
the Apsaras Madani. Pallava.
Verse 8 gives a popular etymology of the name Pallava. Then there follow the
names of seven Pallava kings:——
1. Mahendravarman, son of Pallava.
2. Siṁhavarman I., son of 1.
3. Arkavarman, son of 2.
4. Ugravarman.
6. Nandivarman, son of 5, Śrī-Siṁhavishṇu.
7. Siṁhavarman II.
The inscription contains no information about the relationship, which existed between 3 and
4, 4 and 5, 6 and 7. Neither does the genealogy agree with the lists derived by Mr. Foulkes
and Mr. Fleet
from other
Pallava inscriptions, although
similar names of kings occur in them. For these reasons great care should be taken in using the
above list for historical purposes.
From the incomplete prose passage at the end of the inscription, we learn that, on
his return from an expedition to the north, Siṁhavarman II. came to a place sacred
to Buddha, which was called Dhānyaghaṭa (line 38) or
Dhānyaghaṭaka (line 47). The lost part of the pillar must have recorded a
donation, which the king made to Buddha.
Dhānyaghaṭa or
Dhānyaghaṭaka is evidently identical with
Dhānyakaṭa or
Dhā-nyakaṭaka, “corn-town,” the well-known old
name of Amarāvatī. The use of
gha instead of
ka can perhaps be
explained by the Tamil habit of softening a single consonant between two vowels.
TEXT.
[1.] śriyaṃ varāṃ vaściramādiśaṃtu te bhavadviṣa[ḥ*] śrī-
[2.] ghanapādapāṃsavaḥ [|*] surāsurādhīśaśikhāmaṇi-
[3.]
tviṣāmanāṃtarayye vilasanti saṃcaye || [1*] babhūva
dhā-[4.] tuḥ prathamādakalmaṣo munirbbharadvāja iti śru-
[5.] tīśvaraḥ [|*] tatoṃgirā nāma girāpagodadhistata-
[6.] ssudhāmeti munirvviniśrutaḥ || [2*] tatassamastā-
[7.] gamapāradr̥śvā droṇābhidhāno munirugravīryya[ḥ |*]
[8.]
atarppayansoṣṭatanuṃ tapobhirvvaṃśasya karttusta-[9.]
nayasya hetoḥ || [3*] prasādena tataśśaṃbhoraśvātthā-[10.] meti viśrutaḥ [|*] prādurbbabhūva tejasvī prātarbbhā-
[11.] nurivodayāt || [4*] tapasyatastasya kilāpsarovr̥tā
[12.]
sureṃdrakanyā madanīti viśrutā [|*] kadācidāraṇyani-[13.] vāsimandiraṃ didr̥kṣurālokapathaṃ jagāma sā || [5*]
[14.]
saraḥpravātāṃbujaviskhalapriyāviyogabhītaṃ[15.] kalahaṃsamaṇḍalaṃ | aśokabhūmāvupaviśya
[16.]
saspr̥haṃ vilokayantīmupatasthivānr̥ṣiṃ || [6*]
ume-[17.]
va śarvva prababhūva nātmano nirīkṣitaṃ kāmamiva-[18.]
rṣiveṣinaṃ | athobhayaṃ gāḍhanibaddhabhāvakaṃ[19.] surāṃganāssaṃgamayāṃbabhūvire || [7*] asūta kāle sura-
[20.]
rājakanyā nāthaṃ bhuvassāgarameravalāyāṃ [|*]
sapallavo-[21.]
ghāstaraṇe śayānaṃ pitā sutaṃ pallava ityavādīḥ [||
8*][22.] maheṃdravarmmeti tataḥ kṣitīśaḥ śūrastato jāyati
[23.]
siṃhavarmmā || tatorkkavarmmā tadanugravarmmā śrī-[24.] siṃhaviṣṇoratha nandivarmmā || [9*] anekarājanyaśiro-
[25.] maṇiprabhāvibhātakalpāyitaśārvvarāsthitiḥ [|*]
[26.] sa siṃhavarmmā samabhūdya ucyate hayadvipāṣṭādaśalakṣako
[27.]
janaiḥ || [10*] sa sāgarāṃbarāmurvvī gaṃgāmoktikahāriṇīṃ [|*] babhāṃ-[28.] ra suciraṃ vīro merumandarakuṇḍalāṃ || [11*] atha kadācidama-
[29.]
ragiriśikharāyamānakaricaraṇanakharavidāritaka-[30.]
nakadalacaraturagakhuramukhasamutthitavajastā-[31.]
panīyavitānitanabhasthalaḥ sakalamaṇḍalīkasāma-[32.] ntasamaravīroparacitapārpṇipārśvapuronurakṣokhi-
[33.]
ladigvijayārjjitayaśāḥ svāpanāya sumeruśi-[34.] kharamupātiṣṭhata || tatra kila nikhiladharaṇītalapa-
[35.] ryyaṭanajanitaśramamapaninīṣuḥ katipayāni
[36.] dināni nītvā kanakataṭaruhaharicandanatarucchāyānandi-
[37.] tahr̥dayaḥ tato bhāgīrathīmuttīryya tathaiva godāvarīṃ kr̥-
[38.]
ṣṇaverṇṇaṃ ca śrīdhānyaghaṭanagarannāma
vītarāgabhaṭṭārakama-[39.] drākṣīt [|*] dr̥ṣṭvā sakutūhalamakhilakṣetrarakṣaṇani-
[40.] [yu]ktādhidevatāssavinayamupagamyābhivandyaikānte
[41.]
* * dharmmadeśānāmaśr̥ṇot [|*] śrutvā
cāparajanmānaṃ[42.] * * [bhi]vandyedamuvāca [|*] ahamapi bhagavan bhagavato
[43.] * * [di]kāmihaiva maṇikanakarajatavicitraṃ kalpa-
[44.]
* * * [e]vamukte bhagavānuvāca | sādhu sādhu upā-[45.] [saka siṃha]varmman itoparamabuddhakṣe[traśrī]-
[46.] * * * * * * * ṣveveti [|*] tato[bhi]vandya * * * *
[47.] * * * * * * * [dhānya]ghaṭake * * * * * * * *
TRANSLATION.
(
Verse 1.) May the dust of the glorious
feet of
Bhavadvish,
which thickly covers
the multitude of brilliant crest-jewels of
the lords of gods and of demons, for a long time show you (
the way to) supreme
glory!
(2.) From the first creator (Brahman) there sprang a pure sage, called
Bharadvāja, who mastered the śrutis; from him an ocean (uniting) the
rivers of speech, Aṅgiras by name; from him the renowned sage Sudhāman;
(3.) From him a sage called Droṇa, who thoroughly knew all āgamas and who
possessed terrible might. In order to obtain a son who would found a race, he strove to please
the eight-formed (Śiva) by austerities.
(4.) By the favour of Śaṁbhu, there arose to him a brilliant (son), famed by
the name of Aśvatthāman, just as at morn the brilliant sun rises over the eastern
mountain.
(5.) Once, surrounded by (other) celestial maidens, the famous nymph Madanī,
who wished to see the abode of the hermits, entered the path of sight of that ascetic.
(6.) The saint approached her, while, seated amongst a group of aśoka-trees, she
was wistfully regarding the male swans, which were afraid of being separated from their
beloved ones, whenever they lost sight of them behind a lotus of the lake, which was agitated
by the wind.
(7.) Perceiving him who resembled Cupid in the dress of a saint, she lost her self-control, just as Umā on seeing Śarva. Then the nymphs united the couple, which
had conceived a deep affection (towards each other).
(8.) In due time, the nymph gave birth to a protector of the earth, which is girt by the
ocean. The father called his son Pallava, as he was lying on a couch (covered) with
a heap of sprouts (pallava).
(9.) From him came the ruler of the earth Mahendravarman; from him the valiant
Siṁhavarman; from him Arkavarman; after him Ugravarman; then
Nandi-varman from Śrī-Siṁhavishṇu.
(10.) There arose that Siṁhavarman, in whose audience-hall darkness is trans-formed into dawn by the splendour of the jewels on the heads of many princes, and
whom people call (the lord) of eighteen lakshas of horses and elephants.
(11.) This hero for a long time protected the earth, whose garment is the occan,
whose pearl-necklace is the Gaṅgā, and whose earrings are Meru and Mandara.
(
Line 28.) Once, while his back, his flanks and his front were guarded by all his
brave vassals and tributaries (
maṇḍalīka-sāmanta), he marched to the peak of
Sumeru, in order to place (
there) the fame, which he had acquired by conquering
all quarters,
His elephants, which resembled the peaks of the mountain of the
gods (
Meru), tore with the claws (!) of their feet the gold,
and his
horses, walking on those pieces (
of gold), made the sky appear like a canopy by the
gold-dust rising under their hoofs. There, in order to remove the fatigue caused by wandering
over the whole world, he passed a few days, enjoying the shade of the yellow sandal-trees,
which grow on the slopes of gold. Then, having crossed the
Bhāgīrathī (
Gaṅgā), the
Godāvarī and the
Kr̥shṇaverṇā,
he perceived (
a place sacred to) the
lord
Vītarāga (
Buddha), named the illustrious town of
Dhānyaghaṭa.
Having regarded it with curiosity, and having humbly approached and saluted the tutelar
deities, which were charged with the protection of the whole sacred place (
kshetra), he
listened to a discourse on the law
••• in a secluded spot. Having heard it, he
saluted the highest-born
•• and spoke thus: “I also, O lord ! (
shall erect a
statue?) of the lord at this very place, ornamented with jewels, gold, and silver.” After
he had thus spoken, the lord said: “Well, well, lay-worshipper
Siṁhavarman! Here
[at] the place sacred to the highest
Buddha.••” Then having saluted.....in
Dhānyaghaṭaka•••••
Nos. 33 AND 34. TWO CAVE-INSCRIPTIONS FROM THE TRIŚIRĀPAḶḶI ROCK.
The subjoined inscriptions are engraved on two pillars in a rock-cut cave not far from the
summit of the well-known rock at Triśirāpaḷḷi (Trichinopoly). They are both
somewhat worn. The left pillar was found covered by a modern wall, which the temple-authorities
temporarily removed at the request of the Collector, W. A. Willock, C.S. On each
of the two pillars are four Sanskrit verses. Besides, the lower part of the left pillar bears a
few unintelligible Sanskrit words and a much defaced inscription in old Tamil characters.
The two inscriptions record, that a king Guṇabhara, who bore the birudas
Purushot-tama, Śatrumalla and Satyasaṁdha, constructed a temple
of Śiva on the top of the mountain and placed in it a liṅga and a statue of
himself. Each of the two pillars mentions the river Kāvīrī, i.e., the
Kāverī, on whose banks Triśirāpaḷḷi is situated, and refers to the
Choḷa country. On the left pillar the Kāvīrī is called ‘the beloved of
Pallava’; this means in prose that a Pallava king ruled over the country
along the banks of the Kāverī river. This allusion and the faet, that the characters
of the two pillar inscriptions remind us of those of the Pallava inscriptions at
Māmallapuram and Kāñchīpuram, make it very probable that
Guṇabhara was a Pallava prince, who ruled over the
Choḷa country.
No. 33. ON THE PILLAR TO THE LEFT.
TEXT.
[1.] kāvīrīnnayanābhirāmasalilāmārā-
[2.] mamālādharām devo vīkṣya nadīpriyaḥ
[3.]
priya[gu]ṇāmapyeṣa rajyediti [|*] sāśaṃ-[4.] kā girikanyakā pitr̥kulaṃ hitveha manye gi-
[5.] [rau] nityantiṣṭhati pallavasya dayitāmetāṃ bru-
[6.] vāṇā nadīm || [1*] guṇabharanāmani rājanyanena li-
[7.] ṅgena liṅgini jñānam [|*] prathatāñcirāya loke vi-
[8.] pakṣavr̥tteḥ parāvr̥ttam || [2*] coḷaviṣayasya śailo
[9.] maulirivāyaṃ mahāmaṇirivāsya [|*] haragr̥hameta-
[10.] jjyotistadīyamiva śāṃkaraṃ jyotiḥ || [3*] śilā[kha]re-
[11.] ṇa janitā satyasandhasya bhautikī [|*] mūrttiḥ kīrttima-
[12.] yī cāsya kr̥tā tenaiva śāśvatī || [4*] niṣkr̥[ṣya] calā [sa]-
[13.] madhāyi [guṇabha]re bhaktiḥ * *
TRANSLATION.
(
Verse 1.) Being afraid, that the god who is fond of rivers (
Śiva), having
perceived the
Kāvīrī, whose waters please the eye, who wears a garland of gardens,
and who possesses lovely qualities, might fall in love (
with her), the daughter of the
mountain (
Pārvatī) has, I think, left her father's family and resides permanently on
this mountain, calling this river the beloved of the
Pallava (
king).
(2.) While the king called
Guṇabhara is a worshipper of the
liṅga, let the
knowledge, which has turned back from hostile (
vipaksha) conduct, be spread for a long
time in the world by this
liṅga !(3.) This mountain resembles the diadem of the Choḷa province, this temple of
Hara (Śiva) its chief jewel, and the splendour of Śaṁkara (Śiva) its
splendour.
(4.) By the stone-chisel a material body of
Satyasaṁdha was executed,
and by the same an eternal body of his fame was produced.
No. 34. ON THE PILLAR TO THE RIGHT.
TEXT.
[1.] śailendramūrddhani śilābhavane vicitre
[2.] śailīntanuṃ guṇabharo nr̥patirnnidhāya [|*]
[3.] sthāṇuṃ vyadha[tta] vi[dhi]reṣa yathārtthasaṃjñaṃ
[4.] sthāṇuḥ svayañca saha tena jagatsu jātaḥ [|| 1*]
[5.]
gr̥hamakr̥ta śatrumallo girindrakanyā-[6.] paterggirāvasmin [|*] giriśasya giriśa-
[7.] [saṃ]jñāmanvartthīkartumartthapatiḥ || [2*]
[8.] vibhūtiñcoḷānāṃ kathamahamavekṣe-
[9.] ya vipulāṃ nadīṃ vā kāvīrīmavanibhavanāva-
[10.] sthita iti [|*] hareṇoktaḥ prītyā vibhuradiśa-
[11.]
dabhraṃlihamidammanupra[khyo rājye] garibhavana-[12.] masmai guṇabharaḥ || [3*] nirmmāpitā[miti mudā]
[13.] puruṣottamena śailīṃ harasya tanumaprati-
[14.] māmanena [|*] kr̥tvā śivaṃ śirasi [dhā]rayatātma-
[15.] saṃsthamuccaiḥśirastvamaca[lasya] kr̥taṃ kr̥tā-
[16.] rttham || [4*]
TRANSLATION.
(
Verse 1.) When king
Guṇabhara placed a stone-figure in the wonderful
stone-temple on the top of the best of mountains, he made in this way
Sthāṇu
(
Śiva) stationary
and became himself stationary (i.e.,
immortal) in the worlds together with him.
(2.) King Śatrumalla built on this mountain a temple of Giriśa (Śiva), the
husband of the daughter of the king of mountains, in order to make he name Giriśa (i.e.,
the mountain-dweller) true to its meaning.
(3.) After Hara (Śiva) had graciously asked him: “How could I, standing in a
temple on earth, view the great power of the Choḷas or the river Kāvīrī
?”——king Guṇabhara, who resembled Manu in his manner of ruling, assigned to him
this mountain-temple, which touches the clouds.
(4.) Thus having joyfully placed on the top (of the mountain) a matchless stone-figure
of Hara (Śiva), which he caused to be executed, that Purushottama, who bore
Śiva fixed in his mind, made the loftiness of the mountain fruitful.
II.——COPPER-PLATE GRANTS OF THE EASTERN CHALUKYA DYNASTY.
The subjoined five grants belong to the kings
Narendra-mr̥garāja or
Vijayādi-tya II,
Amma I. or
Vishṇuvardhana VI,
Chālukya-Bhīma
II. or
Vishṇuvardhana VII,
Amma II. or
Vijayāditya V. and
Vīra-Choḍa or
Vishṇuvardhana IX. The place, which is occupied by each of
these princes in the genealogy of the Eastern Chalukya dynasty, will be seen from the annexed
table, for which all hitherto published Eastern Chalukya grants have been consulted, and in
which numbers are prefixed to the names of those princes who really reigned, in order to mark
their succession.
The relation of the two usurpers (18) Tālapa and (21) Yuddhamalla to the
direct line of the family is established by three inscriptions:——a. Tāḍapa is called
the son of Vikra-māditya's brother (Ind. Ant. Vol. XIV. p. 56); b.
Tāla is called the son of Yuddhamalla, who was the paternal uncle of Chālukya-Bhīma I.
(Ind. Ant. Vol. XIII, p. 249, where pitr̥vya has to be read for
pitr̥vyo); c. Bhīma II, the son of Kollabhigaṇḍa Vijayāditya, is at the same
time called the son of Yuddhamalla, the son of Tālapa, i.e., he belonged to the next
generation after (21) Yuddhamalla (Ind. Ant. Vol. XII, p. 92).
Three of the last kings, who are shown in the annexed table, viz., (28)
Vijayāditya VI, (29) Rājarāja II. and (30) Vīra-Choḍa, are only
known from the subjoined inscription No. 39.
No. 35. A GRANT OF NARENDRA-MṚIGARĀJA.
This grant belongs to the Sir W. Elliot Collection of the British Museum, and was made over
to me for publication by Dr. Burgess. It consists of five copper-plates with raised rims. Each
plate measures 9 by 3 inches. The first and fifth plates are inscribed only on their inner
sides, while the three middle ones bear writing on both sides. The preservation of the plates
is tolerably good. They are strung on an elliptic ring, which is (1/2)" thick and 4(7/8)" by
3(1/2)" in diameter. The well-preserved circular seal, which is attached to the ring, measures
2(5/8)" in diameter. It bears the sun and the moon at the top, the legend
śrītribhuvanāṃkuśa across the centre, and an expanded lotus-flower (side-view)
at the bottom——all in relief on a counter-sunk surface.
The document is a grant of the
parama-māheśvara Narendra-mr̥garāja,
alias Vija-yāditya II., the son of
Vishṇuvardhana IV.
and grandson of
Vijayāditya I. The name of the district (
vishaya), to the
inhabitants of which the king addresses his order, is lost. On the occasion of a lunar eclipse
(
chandra-grahaṇa-nimitte) the king gave the village of
Koṟṟapaṟṟu to twenty-four brāhmaṇas. Of these, six adhered to the
Hiraṇyakeśi-sūtra and eighteen to the
Āpastamba-sūtra. They belonged to the
following
gotṛas:——
Agniveśya, Kauṇḍinya, Kauśika, Gautama, Parāśara,
Bhāradvāja, Vatsa, Śāṇḍilya, Saṁkr̥ti and
Harita. According to the
colophon of the grant, “the excellent prince”
PEDIGREE OF THE EASTERN CHALUKYA DYNASTY.
until Śaka from Śakauntil at least years; cir. Śakato cir years; cir. Śakato cir years; cir. Śakato cir years; cir. Śakato cir years; cir. Śakato cir months; cir. Śaka years; cir. Śakato cir years; cir. Śakato cir years; cir. Śakato cir years; cir. Śakato cir years; cir. Śakato cir years; cir. Śakato cir years; cir. Śakato cir months; cir. Śaka years; cir. Śakato cir month; cir. Śaka months or 1 year; cir. Śakato cir years; cir. Śakato cir years; cir. Śakato Śaka to cir. Śaka years; cir. Śakato cir circa Śakato circa RājarājaSūrya-vaṃśa Rājendra-Choḍayears; cir. Śakato Rājendra-ChoḍaSūrya-vaṃśa Śaka to Śaka Śakatoalias Rājendra-
devaSūrya-vaṃśaŚakato years; Śakato year; Śakato Śaka ŚakaFour other sons Śaka Nr̥pa-Rudra, who was the brother of
Narendra-mr̥garāja and a descendant of the
Haihaya-vaṁśa (!),
(
was) the executor of this charity.”
TEXT.
PLATE I.
[1.] svasti [||*] śrīmatāṃ sakalabhuvanasaṃstūyamānamānavyasagotrāṇāṃ
hāritīputrāṇāṃ
[2.] kauśikīvaraprasādalabdharājyānāṃ mātr̥gaṇaparipālitānāṃ
svāmimahāsenapā-
[3.] dānudhyātānāṃ
bhagavannārāyaṇaprasādasamāsāditavaravarāhalāñchanekṣaṇa-
[4.]
kṣaṇavaśīkr̥tārātimaṇḍalānā aśvamedhāvabhr̥tasnānapavitrīkr̥tavapu-[5.] ṣāṃ caḷukyānāṃ
kulamalaṃkaripṇo(ḥ)ranekasamaramaṃghaṭṭalabdhanijabhujavija-
[6.]
yaśrīyaḥ niravadyodāraguṇagaṇālaṃkr̥tasya
śrīvijayādityamahārājasya[7.]
pautraḥ sphuritakaravāḷadhārāvaśīkr̥tārātibhūmaṇḍalasya
svacaritanyakr̥ta-PLATE II a.
[8.]
nr̥ganaḷanahuṣāṃvarīṣayayāte viṣṇoriva svacakranandakasya
viṣṇuvarddhanamahā-[9.] rājasya priyatanayaḥ
pratā[pā*]nurāgāvanatasamastasāmantamaulīlāḷitaśāsanaḥ
[10.] kṣatrocitaśaktitrayapātrībhūtaḥ
anekasaṃgrāmavijayāsāditavikramadhava[ḷa]ḥ ya-
[11.]
madaṇḍacaṇḍadorddaṇḍamaṇḍalāgranakhakhaṇḍitaripukarigaṇḍasthaḷe narendramr̥ga-[12.]
rājā arātiṣaḍvargganigrahakaraḥ
samadhigatarāj(ā)vidyācatuṣṭayaḥ caturupāyapra-[13.] yogacaturaḥ duṣṭ(ā)nigrahaśiṣṭānugrahakaraḥ madhumathana iva
svavikramākrāntabhu[vana]ḥ
[14.] yudhiṣṭhira iva bhīmārjunaparākramasahāya[ḥ*] daśarathasuta iva
sītānandanakaraḥ manuri-
PLATE II b.
[15.] va sanmārggadarśśī padmāk(ā)ra iva aritimiranikaravidhvaṃsanāditya[ḥ]
paramabrahmaṇyaḥ [para]mam[āhe]-
[16.]
śvaraḥ [sa]mastabhūvanāśrayaśrīvijayādityamahārājādhirājaparameśvarabhaṭṭārakaḥ * * * *[17.]
[vādiviṣa]yanivāsino rāṣṭrakūṭṭapramukha(ḥ)kūṭuṃbinaḥ sarvvānitthamājñāpayati [||*]
viditamastu[18.] vaḥ [a]bhipendaṇḍuruvāstavyāya kauśikagotrāya hiraṇy(ā)keśisūtrāya
veda-
[19.] vedāṃgap[ā*]ragāya veṇamaśarmmaṇe nalūcerivāstavyāya kauśika[gotrāya]
hi-
[20.] raṇyakeśisūtrāya caṭiśarmmaṇe podeṃguvāstavyāya gautama[gotrāya
hiraṇya]-
[21.]
keśisūtrāya vidaśarmmaṇe podaṃguvāstavyāya saṃkrītigotrāya hiraṇy(ā)keśisū-PLATE III a.
[22.]
trāya maviṇḍiśarmmaṇe podeṃguvāstavy[ā*]ya aritagotrāya
hiraṇya(ā)keśisūtrāya yā-[23.]
jñaśarmmaṇe podeṃguv[ā*]stavyāya saṃkritigotrāya
hiraṇy(ā)keśisūtrā[ya * * śa]rmma-[24.]
ṇe krovāśiriva[ā*]stavyāya aritagotrāya apastambasūtrā[ya
kāma]śarmma[25.] ṇe urpuṭūruva[ā*]stavyāya bhāradvājagotrāya apa[stamba]sūtrāya
[26.] viṣṇuśarmmaṇe vaṃgipaṟṟu v[ā*]stavyāya kauṇḍinyagotrā[ya*]
apastamba(mba)sūtrā-
[27.] ya guñjadevaśarmmaṇe vaṃgipaṟṟu va[ā*]stavyāya
śāṇḍilya[gotrāya] apa-
[28.] stambasūtrā[ya*] bhadraśarmmaṇe vaṃgipaṟṟu va[ā*]stavyāya
kauṇḍinyagotrāya apa-
PLATE III b.
[29.] stambasūtrāya viṣṇuśarmmaṇe vaṃgipaṟṟu va[ā*]stavyāya
kauṇḍinyagotrāya a-
[30.] pastambasūtrāya nārāyaṇaśarmmaṇe cānturuv[ā*]stavyāya
bhāradvājagotrā-
[31.] ya apastambasūtrāya droṇaśarmmaṇe cānturuv[ā*]stavyāya bhāradvā-
[32.] jagotrāya āpastambasūtrāya nārāyaṇaśarmmaṇe
krovaśiriva[ā*]stavyā-
[33.] ya haritagotrāya āpastambasūtrāya mādhavaśarmmaṇe
krovaśiriv[ā*]sta-
PLATE IV a.
[34.]
vy[ā*]ya parasaragotra[ā*]ya apastambasūtrāya vennamaśarmmaṇe
krovaśiriva[ā*]stavyāya vatsago-[35.] trāya apastambasūtrāya arudiśarmmaṇe urpuṭūruv[ā*]stavyāya
bhāradvājagotrāya
[36.] apastambasūtrāya nandiśarmmaṇe kārahaiduv[ā*]stavyāya bhāradvājagotrāya
apa-
[37.] stambasūtrāya viṣṇuśarmmaṇe kārahaiduv[ā*]stavyāya bhāradvājagotrāya
apastambasūtrā-
[38.] ya bhāramāśarmmaṇe kārahaiduv[ā*]stavyāya bhāradvājagotrāya
apastambasūtrāya yañjaśa-
PLATE IV b.
[39.] rmmaṇe [cāntu][ru*]v[ā*]stavy[ā]ya bhāradvājagotrāya apastambasūtrāya
bādadiśarmmaṇe krāja-
[40.] v[ā*]stavyāya kauṇḍinyagotrāya apastambasūtrāya veṇṇaśarmmaṇe
rāyūruv[ā*]stavya[ā]-
[41.]
ya agrī[veśya]gotrāya apastambasūtrāya ṟo
mpayaśarmmaṇe vedavedāṃgaratebhyaḥ[42.]
ṣaṭkarmmaniratebhya catruviṃśātibrāhmaṇebhyā candrugrahaṇani[mitte udaka]pū-[43.]
rvva [
koṟṟa
paṟṟu]
nāma
grāmassarvvakarapariha[ā]raṃ [kr̥tvā] dattaḥ [|*] asyāvadhivica[āraḥ pū]rvva[taḥ]
a-[44.] tū[gupaṟṟu] da[kṣiṇataḥ vā]napaṟṟu paścimataḥ vā[
ṇḍhaṟū] pe[dayū] uttarataḥ gana[yyā]ra-
[45.] bu ca[turviśatyai] datta[ḥ |*] asyopari na [kena]cidbādhā karaṇīyā [|*] karoti
yassa pa-
PLATE V.
[46.] ñcamahāpātaka[saṃ]yukto bhavati [||*] vyāsenāpyuktaṃ [||*] bahubhirvvasudhā
dattā bahubhiścānu-
[47.] pālitā [|*] yasya yasya yadā bhūmistasya tasya tadā phalaṃ [||*]
svada(ā)ttāṃ para[da]ttāṃ vā [yo] hareta
[48.]
vasundharāṃ [|*] ṣaṣṭivaruṣasahasrāṇi viṣṭhāyāṃ jāyate
kr̥miḥ [||*] kalpa[koṭisahasrā]ṇi[49.]
sva[rge mo]dati bhūmida[ḥ |*] akṣeptā cānumantā ca tānyeva
narake vaset [||*] rāmeṇāpyu-[50.]
ktaṃ [||*] sarvvānevaṃ bhāvinaḥ pārtthivendrān bhūyo bhūyo yācate
rāmabhadraḥ [|*] sāmānyoya dharmmase-[51.] turnr̥pāṇāṃ kāle kāle pālanīyo bhavadbhiḥ [||*] narendramr̥garājasya
bhrāt[ā*] haihayavaṃśajaḥ [|*] ājñapti-
[52.]
rasya dharmmasya rnr̥parudranr̥pottama[ḥ ||*]
vijayavādavāstavyāya akṣaralalitācāryyeṇa likhitaṃ [||*]Hail ! The grandson of the illustrious Vijayāditya-mahārāja, who was
adorned with a multitude of blameless and noble virtues, who had acquired the splendour of
victory by his own arm in many warlike encounters, and who adorned the race of the
glorious Chaḷukyas, who belong to the gotra of the Mānavyas, who are
praised in the whole world; who are the sons of Hāritī; who have acquired the
kingdom by the favour of (Śiva) the husband of Kauśikī; who are protected by the
assemblage of (divine) mothers; who are meditating at the feet of the lord Mahāsena
(Skanda); who have subdued the territories of their enemies in an instant at the
(mere) sight of the sign of the boar, a boon which they had obtained through the favour
of the blessed Nārāyaṇa (Vishṇu); and whose bodies are puri-fied by
bathing at the end of horse-sacrifices;——
The beloved son of Vishṇuvardhana-mahārāja, who subdued the
surrounding territories of his enemies with the edge of his flashing sword, who surpassed by
his deeds Nr̥ga, Nala, Nahusha, Ambarīsha and Yayāti, and who rejoiced in his sovereignty,
just as Vishṇu in his discus;——
He whose commands are cherished by the diadems of all vassals who bow affectionately
to (
his) majesty, who is a receptacle of the three powers
which are
suitable to the warrior-caste, who is resplendent with the strength which he has acquired by
victories in many battles,
Narendra-mr̥garāja, who has cut the temples of the
elephants of his foes with the sword (
that resembles) a claw
in his arm
which is as fierce as Yama's rod, who has sub-dued the six (
internal)
enemies,
who has acquired the four branches of royal science, who knows how to
employ the four expedients,
who chastises the wicked and shows favour to the
good, who has conquered the world by his valour, just as (
Vishṇu) the destroyer
of Madhu by his (
three) stops, who is assisted by terrible and splendid courage, just as
Yudhi-shṭhira was assisted by the courage of Bhīma and Arjuna, who, just as
(
Rāma) the son of Daśaratha, gives pleasure to Sītā,
who knows the
right course, just as Manu, who disperses the crowd of his foes, just as the sun disperses the
mass of darkness in a lotus-group,
the most pious one, the devout worshipper
of Maheśvara (
Śiva), the asylum of the whole world, the illustrious
Vijayāditya, the king of great kings, the supreme master, the lord, thus issues his
commands to all householders, (
viz.) heads of provinces,
etc., who inhabit
the district of•••
(
Line 17.) “Be it known to you, (
that 1) gave on the occasion of a lunar eclipse,
with a libation of water, the village called
Koṟṟapaṟṟu, making (
it) exempt
from all taxes, to (
the following) twenty-four brāhmaṇas, who are engaged in (
the
study of) the
Vedas and
Vedāṅgas and intent on (
the performance of)
the six duties, (
viz.) to
Veṇama-śarman, who dwells
at
Abhipendaṇḍuru, belongs to the
Kauśika-gotra, follows the
Hiraṇyakeśi-sūtra and is well versed in the
Vedas and
Vedāṅgas; to
Chaṭi-śarman, who dwells at
Nalūcheri, belongs to the
Kauśika-gotra and follows the
Hiraṇyakeśi-sūtra; to
Vida-śarman,
who dwells at
Podeṅgu, belongs to the
Gautama-gotra and follows the
Hiraṇyakeśi-sūtra; to
Maviṇḍi-śarman, who dwells at
Podaṅgu,
belongs to the
Saṁkr̥ti-gotra and follows the
Hiraṇyakeśi-sūtra; to
Yājña-śarman, who dwells at
Podeṅgu, belongs
to the
Harita-gotra and follows the
Hiraṇyakeśi-sūtra; to•
śarman,
who dwells at
Podeṅgu, belongs to the
Saṁkr̥ti-gotra and follows the
Hiraṇyakeśi-sūtra; to
Kāma-śarman, who dwells at
Krovāśiri,
belongs to the
Harita-gotra and follows the
Apastamba-sūtra; to
Vishṇu-śarman, who dwells at
Urpuṭūru, belongs to the
Bhāradvāja-gotra and follows the
Apastamba-sūtra; to
Guñjadeva-śarman, who dwells at
Vaṅgipaṟṟu, belongs to the
Kauṇḍinya-gotra and follows the
Apastamba-sūtra; to
Bhadra-śarman,
who dwells at
Vaṅgipaṟṟu, belongs to the
Śāṇḍilya-gotra and follows
the
Apastamba-sūtra; to
Vishṇu-śarman, who dwells at
Vaṅgipaṟṟu,
belongs to the
Kauṇḍinya-gotra and follows the
Apastamba-sūtra; to
Nārāyaṇa-śarman, who dwells at
Vaṅgipaṟṟu, belongs to the
Kauṇḍinya-gotra and follows the
Apastamba-sūtra; to
Droṇa-śarman,
who dwells at
Chānturu, belongs to the
Bhāradvāja-gotra and follows the
Apastamba-sūtra; to
Nārāyaṇa-śarman, who dwells at
Chānturu,
belongs to the
Bhāradvāja-gotra and follows the
Āpastamba-sūtra; to
Mādhava-śarman, who dwells at
Krovaśiri, belongs to the
Harita-gotra and follows the
Āpastamba-sūtra; to
Vennama-śarman, who
dwells at
Krovaśiri, belongs to the
Parāśara-gotra and follows the
Apastamba-sūtra; to
Arudi-śarman, who dwells at
Krovaśiri, belongs
to the
Vatsa-gotra and follows the
Apastamba-sūtra; to
Nandi-śarman,
who dwells at
Urpuṭūru, belongs to the
Bhārad-vāja-gotra and
follows the
Apastamba-sūtra; to
Vishṇu-śarman, who dwells
at
Kārahaidu, belongs to the
Bhāradvāja-gotra and follows the
Apastamba-sūtra; to
Bhāramā-śarman, who dwells at
Kārahaidu,
belongs to the
Bhāradvāja-gotra and follows the
Apastamba-sūtra; to
Yañja-śarman, who dwells at
Kārahaidu, belongs to the
Bhāradvāja-gotra and follows the
Apastamba-sūtra; to
Bādadi-śarman,
who dwells at
Chānturu, belongs to the
Bhāradvāja-gotra and follows the
Apastamba-sūtra; to
Veṇṇa-śarman, who dwells at
Krāja, belongs to
the
Kauṇḍinya-gotra and follows the
Apastamba-sūtra; and to
R6ompaya-śarman, who dwells at
Rāyūru, belongs to
the
Agniveśya-gotra and follows the “
Apastamba-sūtra.”
(
Line 43.) (
There follows) the description of the boundaries of this
(
village).
,•••••
(Line 45.) Nobody shall cause obstruction to this (grant); he, who does it,
becomes possessed of the five great sins. Vyāsa also has said: [Here follow three
of the customary imprecatory verses, which it is unnecessary to translate.]
(Line 49.) Rāma also has said: [Here follows another verse.]
(Line 51.) The executor (ājñapti) of this charity (was) the excellent
prince Nr̥pa-Rudra, who was the brother of Narendra-mr̥garāja
and a descendant of the Haihaya race.
(Line 52.) (This edict) was written by Aksharalalitāchārya, who dwelt
at Vija-yavāda.
No. 36. A GRANT OF AMMA I.
The original of the subjoined inscription belongs to the Government Central Museum, Madras.
According to Mr. Sewell,
it “was found at the close of the year 1871 buried
in the ground in a field in the village of
Eḍeru near Ākiripalle in the Kistna
District, 15 miles north-east of Bezvāḍa, a village belonging to the present
Zamīndārī of
Nūzivīḍu. The plates were presented to the Madras Museum by the
then Zamīndār.” A rough tran-script and paraphrase of the inscription were
published by S. M. Naṭeśa Śāstrī.
As the inscription deserves to be
published more carefully owing to its bearing on a part of the history of the Eastern
Chalukyas, I now edit it from the original plates, the use of which I owe to the
kindness of Dr. E. Thurston, Superintendent, Government Central Museum.
The document is engraved on five copper-plates with raised rims, which are not less than
(1/4) inch thick. Each plate measures 9(1/4) by 4(1/4) inches. The first and fifth plates
are inscribed only on their inner sides, while the three middle ones bear writing on both
sides. The characters are extremely elegant and must have been engraved by an
accomplished calligraphist. The plates are strung on a slightly elliptic ring, which is (1/2)
inch thick and measures about 5 inches in diameter. The well-cut circular seal, which is
attached to the ring, rests on an expanded lotus-flower and measures 3(1/4) inches in diameter.
It bears, at the top, a recumbent boar, which faces the right and is surmounted by the moon and
the sun, two chāmaras, an elephant-goad and a symbol which I cannot make out; across
the centre, the legend śrītribhuvanāṃkuśa; and at the bottom, an expanded
lotus-flower (side-view),——all in relief, on a counter-sunk surface. Both the plates and
the seal are in excellent preservation.
The inscription opens with a
maṅgala, and then notices in prose and in verse
the ancestors of the Eastern
Chalukya king
Amma I. Of the kings from
Kubja-Vishṇu-vardhana to
Vishṇuvardhana IV. nothing but the
names and the length of reigns is mentioned. The next king was
Vijayāditya II., who
is called
Narendra-mr̥garāja in other inscriptions. He fought 108 battles during 12
years with the armies of the
Gaṅgas and
Raṭṭas, built 108 temples of
Śiva in commemoration of his victories and ruled over
Veṅgī for 44 years
(
verses 2
to 4). As Mr. Fleet has pointed out,
“the
Gaṅgas
here referred to were
mahāmaṇḍaleśvaras, feudatories of the
Rāshṭrakūṭas, whose inscriptions are found in the Beḷgaum and Dhārwāḍ
Districts.” The
Raṭṭas mentioned in the grant were the
Rāshṭrakūṭas
themselves. If we deduct the sum of the reigns of the Eastern
Chalukya kings from
Kali-Vishṇuvardhana to
Chālukya-Bhīma II. from the date of the accession
of
Amma II.——
Śaka 867
——the accession of
Kali-Vishṇuvardhana and the death of his predecessor
Vijayāditya II. would
fall in
Śaka 764. Most inscriptions assign to the latter a reign of 48 years, two
inscriptions a reign of 40 years,
and the subjoined inscription a reign of 44
years. Accordingly, his accession would fall in
Śaka 716, 724 or 720. Hence the war
between
Vijayāditya II. and the
Raṭṭas——as suggested by Mr. Fleet——may
have taken place during the reigns of the two
Rāshṭrakūṭa kings
Govinda III. and
Śarva Amoghavarsha, who ruled at least from
Śaka
726
to 737 and from 737
till at least 800
respectively. As, in a grant of
Śaka 730,
the lord of
Veṅgī is
described as the servant of
Govinda III., and as in a grant of
Śaka 789
it is stated, that
Amogha-varsha was
worshipped by the lord of
Veṅgī, it seems that each party claimed the victory over
the other. The fact, that
Vijayāditya II. built 108 temples of
Śiva, is
also alluded to in two other inscriptions, where it is said, that he founded 108 temples
of
Narendreśvara,
i.e., temples of
Śiva called after his surname
Narendra.
Nothing of importance seems to have happened during the short reign of
Kali-Vish-ṇuvardhana. His successor
Vijayāditya III., who reigned from
Śaka 765-66 to 809-10, “having been challenged by the lord of the
Raṭṭas, conquered the unequalled
Gaṅgas, cut off the head of
Maṅgi in battle, frightened the fire-brand
Kr̥shṇa and burnt his city
completely” (
verse 10.) The killing of
Maṅgi and the burning of the city
of
Kr̥shṇa is also reported in another inscription.
The
Kr̥shṇa, whom
Vijayāditya III. defeated, is probably identical with the
lord of the
Raṭṭas, who challenged him, and with the
Rāshṭrakūṭa king
Kr̥shṇa II., whose earliest known date is
Śaka 825.
After the death of Vijayāditya III., the Rāshṭrakūṭas, as noticed by Mr.
Fleet, seem to have been victorious; for his nephew Chalukya-Bhīma I., alias
Drohārjuna, who ruled from Śaka 809-10 to 839-40, had to reconquer “the
country of Veṅgī, which had been overrun by the army of the Raṭṭa
claimants” (line 28f.) The length of the reign of Vijayāditya IV., the
successor of Chalukya-Bhīma I., is not mentioned in the subjoined inscription;
according to other grants he ruled six months.
There followed the king, who issued the grant,
Amma I.,
alias
Rājamahendra or
Vishṇuvardhana VI. He, “having drawn his sword, which broke
the dishonest hearts of his feudatory relatives, who had joined the party of his natural
adversaries, won the affec-tion of the subjects and of the army of his father
(
Vijayāditya IV.)” and of his grandfather (
Chalukya-Bhīma I.)” (
line 39
ff.) The natural adversaries of
Amma I. were probably
the
Rāshṭrakūṭas under
Prabhūtavarsha III., whose inscription is dated
in
Śaka 842.
The grant proper, which takes up the remainder of the inscription, is an order,
which
Amma I. addressed to the inhabitants of the
Kaṇḍeṟuvāḍi-vishaya,
and by which he granted the village of
Goṇṭūru together with
twelve hamlets to
Bhaṇḍanāditya,
alias Kuntāditya, one of his
military officers. The donee belonged to the
Paṭṭavardhinī-vaṁśa. His
ancestor
Kāḻakampa had been in the service of
Kubja-Vishṇuvardhana, the
first of the Eastern
Chalukya kings, and had killed a certain
Daddara in
battle.
Bhaṇḍanāditya himself had already served the donor's father, who is here
called
Vijayā-ditya-Kaliyarttyaṅka. The second part of this name
corresponds to the
Kollabhi-gaṇḍa or
Kollabigaṇḍa of other
inscriptions. The grant closes with the enumeration of the four boundaries of the village
granted and of the names of the twelve hamlets included in it, and with two of the customary
imprecatory verses.
TEXT.
PLATE I.
[1.] sarvvākāramaśeṣasya jagataḥ sarvvadā śivaṃ [|*] gobrāhmaṇanr̥pāṇāṃcca
śivaṃ bhavatu sarvvadā || [1*]
[2.] svasti [||*] śrīmatāṃ sakalabhuvanasaṃstūyamānamānavyasagotrāṇāṃ
hārītīputrāṇāṃ kau-
[3.] śikīvaraprasādalabdharājyānāṃ mātr̥gaṇaparipālitānāṃ
svāmimahāsenapādānudhyātā-
[4.] nāṃ
bhagavannārāyaṇaprasādasamāsāditavaravarāhalāṃchanekṣaṇakṣaṇava-
[5.] śīkr̥tārātimaṇḍalānāṃ aśvamedhāvabhr̥thasnānapavitrīkr̥tavapuṣāṃ
calukyā-
[6.]
nāṃ kulamalaṃkaraṣṇuḥ (||) satyāśrayavallabhasya bhrātā kubjaviṣṇuvarddhanoṣṭāda-[7.] śa varṣāṇi | tatputro jayasiṃhavallabhastrayastriṃśaṃdvarṣāṇi |
taddhrāturindrarājana-
[8.]
ndano viṣṇuvarddhanaḥ nava varṣāṇi | tatputro maṃgiyuvarājaḥ
paṃcaviṃśatisaṃvatsarān[9.]
tatsūnurjjayasiṃhastrayodaśa saṃvatsarān | tadvaimāturānujaḥ
kokkili[ḥ*]PLATE II a.
[10.] ṣaṇmāsān | tadagrajo viṣṇurājassvānujamuccāṭy(ā)
saptatriṃśatsaṃvatsarān ta-
[11.] tputro vijayādityabhaṭṭārakaḥ aṣṭādaśābdān | tannandano viṣṇuvarddhanaḥ
ṣaṭtriṃśa-
[12.] dabdān | tatputraḥ [|*] gaṃggaraṭṭabalaissārddham
dvādaśābdānaha(ā)rnniśam [|*] bhujārjjitabalaṃ
[13.] khaḍgasahāyo nayavikramaiḥ [|| 2*] aṣṭottaraṃ yuddhaśatam yuddhvā
śaṃbhormmahā-
[14.] layān [|*] tatsaṃkhy(ā)yākarodvīro vijayādityabhūpatiḥ [|| 3*] kr̥tvā
rājyaṃ
[15.]
sa veṃggīś(ā)ssacatvāriṃśatassamān [|*] caturuttarasaṃkhyātān yayau
śakhyaṃ sacīpa-[16.]
teḥ [|| 4*] tatsūnurṇṇayavi(t)dvīraḥ
kallyādirvviṣṇuvarddhano | veṃggīnāthassamastānāmāyudhā-[17.]
nāṃ kaḷau kr̥tī [|| 5*]
varṇṇ[ā*]śramasthitiniyojanadakṣarakṣāśīkṣāpara[?]parapuraṃjayasa-PLATE II b.
[18.] ktabāhu[ḥ*] |
nityanvivarggaparipāḷanatantramantrisaṃvvarddhitākhiladharātalala-
[19.] bdhatejāḥ [|| 6*] gajavājiyuddhakuśalassārddhasaṃvvatsaraṃppatiḥ [|*]
babhūva rājye [na]yavi-
[20.] dabhiṣiktaḥ kulonnateḥ | [7*] tatsutojani samastabhūbhr̥tāṃ śāsakaḥ
sakalasaṃpadāṃ pa-
[21.] tiḥ [|*] dhairyyadānadhr̥tidharmmanirmmalaśrīpratāpadharamūrttiviśrutaḥ |
[8*] samarani-
[22.] ratārātivrātānanekadhareśvarān (|) prakr̥tibalasaṃpannaḥ
tejastatikrama-
[23.]
ṇonnatiḥ | vilasadasinā jitvā sūryya pratāpayaśomayairjjagati
vijayādi-[24.] tyo nityaṃ guṇaiśca jigāya saḥ | [9*] gaṃgānaṃgajavairiśaktirasamān (|)
raṭṭeśasaṃcodito
[25.]
jitvā maṃgiśiroharat yudhi mahābāhvāptavīryyāryyamā | kr̥ṣṇaṃ
saṃkilamaṃ-PLATE III a.
[26.]
kitākhilabalaprāptorusadvikramo (|) bhītārttau ca vidhāya
tatpuramaraṃ yo[27.]
nirddadāha prabhuḥ | [10*] sa
samastabhuvanāśrayaśrīvijayādityaścatuścatvāriṃ-[28.] śadvarṣāṇi | tadanu savitaryyastaṃgate timirapaṭaleneva
raṭṭadāyādabale-
[29.] nābhivyāptam veṃgīmaṇḍalam
tadanujavikramādityasūnuścalukyabhīmā-
[30.] dhipo drohārjunāparanāmā svavikramaikasahāyataravāriprabhayāvabhā-
[31.] syādhipatirabhūtkiṃ ca || dīnānāthanagranaṭagāyakadharmmadhvajavr̥ttīnām
pitarāvi-
[32.] va sakheva gururivābhilaṣitaṃ vistīryya kalpatarupratimaścetāṃsi dānena
saṃta-
[33.] rpya triṃśadvarṣāṇi (|) pālayitvātmaguṇaiḥ purandaramānandayanniva
tatsakhyamagamat |
PLATE III b.
[34.]
tatputro vijayādityaḥ śaiśavālabdhasaṃpadā [|*]
saṃrvvabhogādhirājyāṃgabalaratnai-[35.]
ra viśrutaḥ | [11*] jīvatyeva pratāpāptitari
bhujabaladhvastatadvairivarggaḥ paścājjitvārivargga-[36.] nnijamajitamahāśaktisaṃpannamantra[ḥ |*] prajñācakreṇa bāhyāṃ
ripusāmitimapi svārttha-
[37.] bhogaiḥ kr̥tārttho rājyāśīrllabdhatejāḥ samadalamadhipo jetumindraṃ
prayā-
[38.]
taḥ | [12*] tatsūnurudayāditya ivāmm rājamahendrāparanāmā
riputimi-[39.]
ramārānnihatya
prakr̥tisapatnapakṣanikṣiptasāmantakulyakuṭilamanobhaṃ-[40.]
gakaraṃ karavālamutkr̥tya
śaktitrayasaṃpannapratāpāvarjitapitr̥pitāmaha-[41.] prakr̥tibalaḥ prajñayā suraguruṃ tejasā bhānumantaṃ kṣamayā
kṣamāmama-
PLATE IV a.
[42.] ragiriṃ vividhabudhasamāśrayatayānukurvvan
sarvvalokāśrayaśrīviṣṇuvarddhanama-
[43.] hārājaḥ svarājyābhiṣekakr̥takalyāṇaḥ siṃhāsanārūḍhaḥ kaṇḍeṟu
vāḍiviṣaya-
[44.] nivāsinaḥ sarvvānkuṭuṃbinassamāhūyetthamājñāpayati sma |
asmatkulakallyāṇapa-
[45.] raṃp(ā)rāniyogādhikr̥tapaṭṭavarddhinīvaṃśāgraṇyā | kāḻa
kaṃpa iti viśrute-
[46.] na | kuṃbjaviṣṇuvarddhanānucareṇa saṃgrāme tadanujñayā | durddharṣabalaṃ
daddaranā-
[47.] mānaṃ vinihatya taccihrāni | yena jagr̥hire | tatkulaprasūtasomādityasya
sūnura-
[48.] nekayuddhalabdhapratāpaḥ pritiviyarājaḥ [|*]
tatsūnussakalārātimadacchedakarā-
[49.] yudhaḥ [|*] sevako vijayādityakaliyarttyakabhūbhujaḥ [|| 13*]
abhaiṣurbhaṇḍanādityaṃ dr̥ṣṭvā
PLATE IV b.
[50.]
pratimukhāṃrjjanam | prāptamujjalagaṇḍākaṃ
yaṃ pare yamasannibham | [14*] yo hi | śatrūṇāṃ[51.] tumuleṣu vīrapaṭahaṃ saṃśrāvya jitvā balaṃ kuṃtāditya iti (|)
śrutāṃkitamahā-
[52.]
kīrttipratāpālayaḥ [|*] maccittaṃ paritoṣya bhr̥tyapadavīṃ labdhvā
prasādagaṃtaḥ sphītā-[53.]
nekabalāribhūpavijayiśrījanmabāhunnatiḥ |
[15*] tasmai | sadvādaśagrāmaṭiko[54.] goṃṭūru nāma grāmaḥ sarvvakaraparihārīkr̥tyāsmābhirddatta iti (|)
viditama-
[55.] stu vosmābhiḥ || asyāvadhayaḥ | pūrvvataḥ goṃguva | dakṣiṇataḥ goṇayūru |
paścimata-
[56.] ḥ | kaluceṟu vulu | uttarataḥ maḍapalli | eteṣāmmadhyavarttinaḥ
kṣetrasīmānaḥ | pūrvvataḥ |
[57.]
potuṟā
yu | āgneyataḥ | peddakoyilamu | dakṣiṇataḥ kuṟu
vapoṭi | nairititaḥ pe-PLATE V.
[58.]
ruvāti kuṟu
va | paścimataḥ | pālaguṃṭṭa paḍumaṭikaṭṭa |
vāyavyataḥ | polakuṃ-[59.]
goṇḍa monadurgga bhadhavati | uttarataḥ maḍapallipaṟṟu
| īśānataḥ | cāmiṟe
niguṃ-[60.] ṭṭa || asyopari na kenacidbādhā karttavyā yaḥ karoti sa paṃcamahāpātako
bhava-
[61.] ti tathā ca vyāsenoktaṃ [||*] bahubhirvvamudhā dattā bahubhiścānupālitā [|*]
yasya
[62.] yasya yadā bhūmistasya tasya tadā phalam || svadattāṃ paradattāṃ vā yo
ha-
[63.]
rettu vasundharān [|*] ṣaṣṭiṃ varṣasahasrāṇi viṣṭhāyāṃ
jāyate kr̥miḥ ||TRANSLATION.
(Verse 1.) Let there be prosperity of all kinds for ever to the whole world,
prosperity for ever to cows, brāhmaṇas and princes !
(
Line 2.) Hail !
Kubja-Vishṇuvardhana,——the brother of
Satyāśraya-Vallabha, who adorned the race of the glorious
Chalukyas,
etc.——(ruled) for eighteen years. His son
Jayasiṁha-Vallabha
(
ruled) for thirty-three years.
Vishṇuvardhana, the son of his brother
Indra-rāja, (
ruled) for nine years. His son
Maṅgi-yuvarāja
(
ruled) for twenty-five years. His son
Jayasiṁha (
ruled)
for thirteen years.
Kokkili, his younger brother from a different mother,
(
ruled) for six months. His elder brother
Vishṇu-rāja, having expelled his
younger brother, (
ruled) for thirty-seven years. His son
Vijayāditya-bhaṭṭāraka (
ruled) for eighteen years. His son
Vishṇuvardhana
(
ruled) for thirty-six years. His son,——
(
Verses 2
and 3.) The brave king
Vijayāditya,——having fought 108
battles, in which he acquired power by his arm, with the armies of the
Gaṅgas and
Raṭṭas for twelve years, by day and by night, sword in hand, by means of polity and
valour,
——built the same number (
i.e., 108) large temples of
Śiva.
(Verse 4.) Having ruled his kingdom for forty-four years, this lord of Veṅgī
became a companion of Indra.
(
Verses 5
to 7.) His son.
Kali-Vishṇuvardhana, the brave lord of
Veṅgī,——who knew (
the science of) polity; who was skilled in fighting
(
kali) with all weapons;
who was devoted to the art of protecting
(
his subjects), as he was able to enforce the rules of the castes and orders; whose arms
were engaged in the conquest of hostile cities; who acquired glory on the whole earth, which
was made prosperous by his ministers, whose chief aim was always to cherish the three objects
of life; who was skilled in fighting with elephants and horses; and who know (
how to follow
the precepts of) polity in ruling,——was the anointed lord of his prosperous race for one
and a half years.
(Verse 8.) His son was a ruler of all princes and a lord of all wealth, who was
renowned for a frame, which possessed the splendour of beauty, (that appeared the more)
spotless on account of his valour, liberality, firmness and justice.
(Verse 9.) Having conquered by his flashing sword crowds of warlike enemies
(and) many princes, this Vijayāditya (i.e., the sun of victory), who
possessed natural power, and whose rise was due to an inheritance of abundant majesty, daily
conquered the sun in the world by his virtues, which consisted of valour and glory.
(
Verse 10.) Having been challenged by the lord of the
Raṭṭas, this lord,——who
pos-sessed the strength of Śiva, (
who resembled) the sun by the power
obtained by his strong arm, and who had gained great and excellent might
by
his strength, which impressed its mark on the universe,——conquered the unequalled
Gaṅgas, cut off the head of
Maṅgi in battle, frightened the firebrand
Kr̥shṇa and burnt his city completely.
(Line 27.) This asylum of the whole world, the illustrious Vijayāditya
(ruled) for forty-four years. After him, the son of his younger brother
Vikramāditya, (viz.) king Cḥalukya-Bhīma, whose other name was
Drohārjuna, illumined the country of Veṅgī, ——which had been overrun by
the army of the Raṭṭa claimants, just as by dense darkness after sunset,——by the
flashing of his sword, the only companion of his valour, and became king. Then, having
fulfilled, like parents, like a friend, (or) like a preceptor, the desires of the
distressed, the helpless, the naked, the dancers, the singers and those who gained
their livelihood by (carrying) the banner of virtue, having gratified (their)
minds by gifts, like the tree of paradise, and having ruled for thirty years, he became a
companion of Indra, as though he had delighted him by his virtues.
(Verse 11.) His son Vijayāditya was famed for his wonderful strength, which
was the means of his sway over all enjoyments, and through which he gained prosperity
from his infancy.
(
Verse 12.) Having destroyed the crowd of his (viz.,
his father's) foes by the
strength of his arm (
and) through his valour, while his father was still living, and
having conquered after (
his father's death) the crowd of his own enemies
and the association of his external foes by his extensive wisdom, (
this)
lord,——whose plans were backed up by invincible and great power, who was satisfied by the
enjoyment of (
all) his desires, who longed for (
another) kingdom, and who had
obtained glory,——went to Indra, in order to conquer one equal half (
of Indra's
throne).
(Line 38.) His son Amma, whose other name was Rājamahendra,——having
destroyed from afar his enemies, as the rising sun (destroys from afar) the darkness,
and having drawn his sword, which broke the dīshonest hearts of his feudatory relatives, who
had joined the party of his natural adversaries,——won the affection of the subjects and of the
army of his father and of his grandfather by his might, which was backed up by the three
(regal) powers. (He) who resembled the teacher of the gods in wisdom, the sun in
glory, the earth in patience and the mountain of the immortals through his being the
resting-place of many learned men (or gods), the asylum of the whole world, the
illustrious Vishṇuvardhana-mahārāja, who had celebrated the festival of
his anointment to the kingdom, and who had ascended the throne, having called together all the
householders, who inhabit the district of Kaṇḍeṟuvāḍi, thus issued his
commands:——
(Line 44.) The chief of the Paṭṭavardhinī family, which was (always)
charged with appointments by the prosperous succession of our race, he who was famed by the
name of Kāḻakampa, the follower of Kubja-Vishṇuvardhana, killed in battle
with his permis-sion (a king) called Daddara, whose army was
difficult to be overcome, and seized his banners. The son of Somāditya, who descended
from his race, was Pritiviya-rāja (!), who acquired glory in many battles.
(
Verses 13
and 14.) His son, whose weapons destroyed the pride of all enemies,
a servant of king
Vijayāditya-Kaliyarttyaṅka, (
was)
Bhaṇḍanāditya, of whom his enemies were afraid, when they perceived him
approaching, his face covered with collyrium and his cheeks flushed, as if it were Yama, whose
(
elephant) Añjana
was facing (
them), and the temples (
of
whose elephant) were shining (
with rutting-juice).
(Verse 15.) For, having sounded the drum of heroes in tumultuous conflicts with
the enemies and having defeated (their) army, he,——(who was also called)
Kuntāditya, and who was the abode of the splendour of great fame combined with sacred
knowledge,——pleased my mind, entered my service and obtained my favour; his long arms were the
origin of the splendour of victory over hostile kings, whose armies were large and
numerous.
(
Line 53.) “To him we gave the village called
Goṇṭūru together with twelve
hamlets, having exempted it from all taxes. Thus be it made known to you by us. Its
boundaries (
are):——on the east,
Goṅguva; on the south,
Goṇayūru; on
the west,
Kalucheṟuvulu; on the north,
Maḍapalli. The hamlets,
which are situated between these (
four villages), (are):——on the east,
Potuṟāyu; on the south-east,
Peddakoyilamu; on the
south,
Kuṟuvapoṭi; on the south-west,
Peruvāti (
and)
Kuṟuva; on the west,
Pālaguṇṭa (
and)
Paḍumaṭikaṭṭa;
on the north-west,
Polakuṅgoṇḍa, Monadurga (
and)
Bhagavatī; on the
north,
Maḍapallipaṟṟu; on the north-east,
Chāmiṟeniguṇṭa. Nobody
shall cause obstruction to this (
grant). He, who does it, becomes (
guilty) of the
five great sins. And
Vyāsa has said thus:
[Here follow two of the customary
imprecatory verses.]”
No. 37. A GRANT OF CHĀLUKYA-BHĪMA II.
The original of the subjoined inscription was kindly placed at my disposal by R. Sewell,
Esq., then Acting Collector of the Kistna District, and was, at his desire, made over to the
Central Museum, Madras, for safe custody. It was discovered recently, while digging a mound
near the temple at Kolavennu, Bezvāḍa Tālluqa. The document consists of three
copper-plates with raised rims. Each plate measures 9(1/4) by 4(5/8) inches. The first
and third plates are inscribed only on their inner sides, while the second one bears writing
on both sides. The writing on the third plate breaks off in the description of the boundaries
of the granted village. As there is no trace of any letters after the words:
yasyāvadhayaḥ pūrvataḥ, “the boundaries of which (are), to the east,” it
seems that the document was left incomplete, perhaps because the necessary details of the
surroundings of the village were not to hand, when the edict was issued. The plates are strung
on a ring, which is (1/2) inch thick and 5 inches in diameter. The circular seal, which is
attached to the ring, rests on an expanded lotus-flower and measures 2(1/4) inches in diameter.
It bears at the top a standing boar, which faces the right, with the sun and the moon over it,
a chaurī and an elephant-goad on its left and a chaurī on its right; the centre
of the seal is occupied by the legend śrītribhuvanāṃkuśa and its bottom by a lotus-flower with eight petals (bird's-eye view),——all in relief on a
counter-sunk surface. Both the inscription and the seal are in fairly good preservation.
The inscription opens with a
maṅgala, which mentions the lotus-flower that rises
from
Vishṇu's navel,
and then gives the usual
vaṁśāvali of
the Eastern
Chalukyas from
Kubja-Vishṇu to
Vikramāditya, the
younger son of
Chālukya-Bhīma I. The ensuing reign of
Yuddhamalla, the son
of
Tāḻapa, is left out. This omission is probably due to the fact, that
Chālukya-Bhīma II. considered his predecessor, whom he conquered, as an usurper and ignored
him purposely. The grant consists of an order addressed by
Chālukya-Bhīma II.
alias Vishṇuvardhana VII. to the inhabitants of the
Kaṇḍeṟuvāṭi-vishaya and issued at the request of a
vassal of the king, the
Pānara prince
Vājjaya. On the occasion of a
winter-solstice (
uttarāyaṇa),
Bhīma II. gave the village of
Koḍhatalli as an
agrahāra to
Kommaṇa, who know the
kramapāṭha
(kramavid) and adhered to the
Āpastamba-sūtra. The donce was the son of
Deṇiya, who know the
kramapāṭha (kramaka), and of
Kandamavvā, and
the grandson of
Revaśarman, an inhabitant of
Ābharad-vasukālmādi.
TEXT.
PLATE I.
[1.] harinābhisarojanmā merunālaviśālitaḥ [|*] ajasya janmabhūrādipadmo jayati
śā-
[2.] śvataṃ | [1*] svasti [||*] śrīmatāṃ
sakalabhuvanasaṃstūyamānamānavyasagotrāṇāṃ hārītipu-
[3.] trāṇāṃ kauśikīvaraprasādalabdharājyānāṃ mātr̥gaṇapariṃpālitānāṃ
svāmimahāse-
[4.] napādānudhyātānāṃ bhagavannārāyaṇaprasādasamāsāditavaravarā-
[5.]
halāṃcchanekṣaṇavaśīkr̥tārātimaṇḍalānāṃmaśvamedha[ā*]vabhr̥thasnānapa-[6.] vitrīkr̥tavapuṣāṃ cālukyānāṃ kulamalaṃkariṣṇoḥ (|)
satyāśrayasya
[7.] bhrātā kubjaviṣṇuraṣṭādaśa varṣa[ā*]ṇi | tatputro
jayasiṃhastrayastriṃśataṃ | tadbhrāturi-
[8.]
ndarājasya nandano viṣṇuvarddhano nava | tatsuto
maṃgiyuvarājappaṃcaviṃśati[m*] | tadātma-[9.]
jo jayasiṃha trayodaśa | tadvaimāturā[nu*]jaḥ
kokkili[ḥ*] ṣanmāsa | tajyeṣṭho viṣṇuvarddha-PLATE IIa.
[10.]
nassaptatriṃśataṃ | tadauraso vijayādityabhaṭṭāra aṣṭādaśa | tatputro viṣṇurāja[ḥ*] ṣa-[11.]
ṭtriṃśataṃ | tatsūnurnnarendramr̥garāja catvāriṃśataṃ |
tatsuta[ḥ*] kaliviṣṇuvarddhanoṣṭādaśa-[12.]
māsaṃ | tattanujo guṇakenallavijayāditya catucatvāriṃśataṃ
| tadanujavikra-[13.]
mādityātmajaścālukyabhīma triṃśataṃ | tatputro
vijayāditya[ḥ*] ṣanmāsāṃ [|*][14.] tattanujommarāja[ḥ*] sapta saṃvatsar[ā*]n | tatsūnurvvijayāditya[ḥ*]
pa-
[15.]
kṣaṃ | tadanu tāḻa
parājo māsaṃ | taṃ viniṃrjjitya
cālukyabhima[ta*]na-[16.] yo vikramāditya[ḥ*] saṃ[va*]tsaraṃ satrikaliṃgaṃ veṃgimaṇḍalamapālayat ||
dvaimāturommarā-
[17.] jasya vijayādityanandana[ḥ |*] cālukyabhīmo badhnāti paṭṭamācandratārakaṃ |
[2*] yastāta-
[18.]
[vi]kyanākhyaṃ nvaḻa
dimunniṟi
va [?] rājamārttaṇḍo ājau vijitya bāhvārggāpayati ja-PLATE IIb.
[19.]
nairṇnijaṃ janodāha(ā)raṇaṃ || merurivālaṃdhyamahimā ||
induri[va*] sakalakalādhā-[20.] rassa
sarvvalokāśrayaśrīviṣṇuvarddhanamahārāj[ā*]dhirājaparameśvaraparama[bha*]ṭṭā-
[21.]
rakaparamabra[hmāṇyā ka]ṇḍeṟu
vāṭiviṣayanivāsino
rāṣṭrakuṭapramukhān kuṭiṃ-[22.]
bina ithamājña[ā*]payati ||
pānaramahīpapāvanasatyatyāgābhimāna-[23.] śauryyanidhiḥ | madrājyarakṣaṇāṃsalabāhurvvājjaya iti
kṣitīśaste-
[24.]
na (|) prārtthyamānairasmābhiḥ [|*]
ābharadvasukālmādivāstavyādrevaśarmmaṇaḥ [|*] de-[25.]
ṇiyakramako jajñe vedivedāṃgavidvibhuḥ [|| 3*] syatreṇāpastaṃbaḥ kommaṇaḥ kulabhūṣa-[26.] ṇaḥ | suta[ḥ*] sv(ā)bhijanastasya (|) brahmaśrībhāsvaradyutiḥ | [4*]
kandamavvātmajaḥ kāntvā(ḥ) kā-
[27.] maḥ kāmadhugartthināṃ | yatsampatsarasīmetya(ḥ) viprahaṃsā vibhāntyamī |
[5*]
PLATE III.
[28.] yatputrapautrāḥ paṭavo vaṭavo v(ā)ragoṣṭhiṣu |
agrahārāgra[pū]j[ā*]nāmā-
[29.]
pnavanti paraṃparāṃ [|| 6*] tasme
kommaṇakramavide sarvvakaraparihāreṇa koḍhata-[30.]
lli nāma grāmaḥ agrahārikr̥tya
udakapūrvvamuttarāyaṇanimitte dattami-[31.]
ti viditamastu vaḥ [||*] yasya[ā*]vadhayaḥ purvvataḥTRANSLATION.
(Verse 1.) The primeval lotus-flower, which rises from a tank (that consists of)
the navel of Hari (Vishṇu), which is enlarged by a stalk (that consists of the
mountain) Meru, and which is the birth-place of Aja (Brahman), is victorious for
ever.
Hail!
Kubja-Vishṇu, the brother of
Satyāśraya, who adorned the race of
the glorious
Chālukyas,
etc., (ruled) for eighteen
years.
His son Jayasiṁha (ruled) for thirty-three (years).
Vishṇuvardhana, the son of his brother Indra-rāja, (ruled) for nine
(years).
His son Maṅgi-yuvarāja (ruled) for twenty-five (years).
His son Jayasiṁha (ruled) for thirteen (years).
Kokkili, his younger brother from a different mother, (ruled) for six
months.
His elder brother Vishṇuvardhana (ruled) for thirty-seven (years).
His legitimate son Vijayāditya-bhaṭṭāraka (ruled) for eighteen
(years).
His son Vishṇu-rāja (ruled) for thirty-six (years).
His son Narendra-mr̥garāja (ruled) for forty (years).
His son Kali-Vishṇuvardhana (ruled) for eighteen months.
His son Guṇakenalla-Vijayāditya (ruled) for forty-four (years).
Chālukya-Bhīma, the son of his younger brother Vikramāditya, (ruled)
for thirty (years).
His son Vijayāditya (ruled) for six months.
His son Amma-rāja (ruled) for seven years.
His son Vijayāditya (ruled) for half a month.
After him Tāḻapa-rāja (ruled) for (one) month.
Having conquered him, Vikramāditya, the son of Chālukya-Bhīma, ruled
for (one) year over the country of Veṅgi together with
Trikaliṅga.
(Verse 2.) Chālukya-Bhīma, the son of Vijayāditya and brother of
Amma-rāja by a different mother, ties the (royal) tiara for as long a time as
the moon and stars shall endure.
Having conquered in a battle with his arm
Tāta-Bikyana(?)••• , this
Rāja-mārtaṇḍa (i.e.,
the sun among kings) causes his fame to
be sung by the people.
He who, like Meru, is possessed of insurmountable greatness, and who knows all
arts (kalā), just as the (full) moon possesses all digits (kalā), this
asylum of the whole world, the illustrious Vishṇuvardhana, the king of great kings,
the supreme master, the supreme lord, the most pious one, thus issues his commands to the
householders, (viz.) heads of provinces, etc., who inhabit the district of
Kaṇḍeṟuvāṭi:——
“Be it known to you that, at the request of king
Vājjaya, who purifies the
Pānara princes,
who is a treasure-house of truthfulness, liberality,
pride and heroism, and whose strong arm (
is able) to protect my kingdom;”——
(Verse 3.) From Revaśarman, who dwelt at Ābharadvasukālmādi, there
sprang the lord Deṇiya, who knew the kramapāṭha, the Vedas and
Vedāṅgas.
(Verse 4.) His son was the noble Kommaṇa, a follower of the
Āpastamba-sūtra, who adorned his race and was resplendent with holiness;
(
Verse 5.) The son of
Kandamavvā, (
who resembled) Kāma in beauty and
who fulfilled the desires of suppliants. Having approached his abundance, those brāhmaṇas
are resplendent, just as swans which have entered a tank.
(Verse 6.) His sons and grandsons, youths who are clever in assemblies of eminent
men, obtain a succession of agrahāras and of highest marks of reverence.
“To this Kommaṇa, who knows the kramapāṭha, we gave, with exemption from
all taxes, the village called Koḍhatalli, making it an agrahāra, with a
libation of water, on the occasion of the winter-solstice.”
The boundaries of this (village are): on the east•••••
No. 38. A GRANT OF AMMA II.
Like the preceding inscription, this one was received from Mr. R. Sewell, who found it
lying in the Huzūr Treasury attached to the Collector's Office, Masulipatam, and was made
over to the Madras Museum. The document consists of three copper-plates with raised rims. Each plate measures 7(3/4) by 3(3/4) inches. The first and third plates are
inscribed only on their inner sides, while the second one bears writing on both sides. They are
all much worn, and of the third plate one entire half is lost. The plates are strung on a ring,
which is (3/8) inch thick and 5 inches in diameter. The circular seal, which is attached to the
ring, rests on an expanded lotus-flower and measures 2(7/8) inches in diameter. It is much
corroded, but still shows distinct traces of a standing boar, which faces the right, at the
top, of the legend śrītribhuvanāṃkuśa across the centre, and of a lotus-flower
with eight petals [bird's-eye view] at the bottom——all in relief on a counter-sunk
surface.
The document opens with the usual
vaṁśāvali of the Eastern
Chalukyas from
Kubja-Vishṇuvardhana. The donor is
Amma-rāja II.
alias
Vijayāditya V. (who began to reign in
Śaka 867). The king addresses his order
to the inhabitants of the
Gudravāra-vishaya, which must be identical with the
Gudrāvāra- or
Gudrahāra-vishaya of other inscrip-tions.
The donee, whose name is lost, was the family priest (
kulabrāhmaṇa) of the
king and belonged to the
Kauṇḍilya-gotra (
sic). The object granted seems to
have been a field, which had formerly belonged to the donee
(
etadīya-prāktana-kshetra), but had been taken away from him (
vilupta) and was
probably restored to him by the present document. The other details of the grant are lost.
TEXT.
PLATE I.
[1.] svasti [||*] śrīmatāṃ sakalabhuvanasaṃstūyamānamānavyasagotrāṇāṃ
[2.] hārītiputrāṇāṃ
kauśikīvaraprasādalabdharājyānāmmātr̥gaṇaparipālitā-
[3.] nāṃ svāmimahāsenapādānudhyāyināṃ
bhagavannārāyaṇaprasādasa[mā]-
[4.]
sāditavaravarāhalāṃchanekṣaṇavaśīkr̥tārātimaṇḍalānāṃmaśva-[5.] medhāvabhr̥thasnānapavitrīkr̥tavapuṣā cālukyānāṃ
kulamalaṃka[ri*]-
[6.] ṣṇossatyāśrayavallabhendrasya bhrātā kubjaviṣṇuvarddhanoṣṭādaśa varṣāṇi
veṃgī-
[7.] deśamapālayat | tadātmajo [ja]yasiṃhastrayastriṃśataṃ || tadanuje-
[8.] ndrarājanandano viṣṇuvarddhano nava || [tatsū]nurmmagiyuvarājaḥ paṃcaviṃśatim
[|*]
PLATE II a.
[9.]
tatputro jayasiṃhastrayodaśa | tadavarajakkokkiliḥ ṣaṇmāsān |
tasya jyeṣṭho[10.] bhrātā viṣṇuvarddhanastamuccāṭya saptatriṃśatam | tatputro
vijayādityabhaṭṭāra-
[11.]
koṣṭādaśa || tatsuto viṣṇuvarddhanaṣvaṭtriṃśatam ||
tatsuto vijaya[ādi*]tyanarendramr̥-[12.]
garājasoṣṭacatvāriṃśatam || tatputraḥ
kaliviṣṇuvarddhanodhyarddha-[13.]
varṣā || tatsuto guṇagavijayāditya catucatvāriṃśataṃ || ta-[14.] dbhrāturvvikramādityabhūpateḥ vilasatkaṇṭhikādāmakaṇṭhasya tanayo
[15.]
nayī | dīnānāthāturāṇāndvija[vara]samiteryyācakānāṃ
yatīnānnā-[16.] nādeśāgatānāṃ paṭuvaṭunaṭasadgāyakānāṃ kavīnāṃ [|*]
bandhūnāmandha-
PLATE IIb.
[17.] [kā]nāmabhilaṣitaphalaśrāṇanādra[kṣaṇā]dyo māteva
triṃśadabdānbhuvamamunagasau
[18.] [cā]rucālukyabhīmaḥ || [1*] tatputro vijayādityaṣṣaṇmāsān |
tasyāmmarājaḥ sapta | tadanu tālapa-
[19.] rājo māsaṃ | tamuccāṭya cālukyabhīmātmajo vikramāditya[ḥ*] saṃvatsarān |
tadanu yuddhamalla[ḥ*] sa-
[20.] [pta |] nirjjityārjjunasannibho
janapadāttannirggamayyoddhatandāyādāninabhānulīnabhagaṇākārānvidhāyeta-
[21.] [rān] | vajjrīvorjjita[nā]kamammanr̥paterbhrātā kanīyānbhuvaṃ bhīmo
bhīmaparākramassama[bhu]na[k]
[22.]
[saṃ]vatsarān dvādaśa || [2*] tasya maheśvaramūrtterumāsamānākr̥tekkumārābhaḥ [|*] lokamahādevyā[ḥ*] khalu[23.]
[ya]ssamabhavadammarājākhyaḥ || [3*] yasminśāsati nr̥patau
paripakvānekasasya[saṃpacchā]lī | satatapayodhe-[24.]
[nu]rabhīrnnirītiraparujnirastacoro deśaḥ ||
[4*] ssamastabhuvanā[śraya]śrīvijayādityama[hā]rājā-dhirāja-[25.]
[pa]rameśvaraḥ paramabhaṭṭārakaḥ paramabrahmaṇya
gu[dravā]raviṣayanivāsino rāṣṭrakūṭṭa[pramukhā]-PLATE III.
[26.] nkuṭuṃbinassamāhūyetthamājñāpayati || kanna * * * * * * * * * * *
[27.]
rmmaṇaḥ putrāya kauṇḍillyagotrāya tā[ḻu]
paṟṟu
grā[ma] * * * * * * * * *[28.]
rmmābhidhānāya matkulabrāhmaṇāya mama dharmma * * * * * * * * * * *[29.]
sya vāyuvyandiśi etadīyyaprāktanakṣetraṃ vilu- * * * * * * * * * *[30.] rvvakaraparihāramudakapūrvva * * * * * * * * * * * * * *
[31.] asyāvadhayaḥ pūrvvataḥ va * * * * * * * * * * * * * *
[32.] nāmagrāmasya sīmaiva sīm[ā*] | uttarataḥ ka * * * * * * * * * *
[33.] syopari na kenacidbādhā karttavyā yaḥ karoti * * * * * * * * * *
[34.] thā coktaṃ vyāsena || svāmino na paro deva i * * * * * * * * * *
[35.] * * * * * paripālakāḥ |
TRANSLATION.
Hail!
Kubja-Vishṇuvardhana, the brother of
Satyāśraya-Vallabhendra,
who adorned the race of the glorious
Chālukyas,
etc., ruled
over the country of
Veṅgī for eighteen years.
His son Jayasiṁha (ruled) for thirty-three (years).
Vishṇuvardhana, the son of his younger brother Indra-rāja, (ruled)
for nine (years).
His son Maṅgi-yuvarāja (ruled) for twenty-five (years).
His son Jayasiṁha (ruled) for thirteen (years).
His younger brother Kokkili (ruled) for six months.
His elder brother Vishṇuvardhana, having expelled him, (ruled) for
thirty-seven (years).
His son Vijayāditya-bhaṭṭāraka (ruled) for eighteen (years).
His son Vishṇuvardhana (ruled) for thirty-six (years).
His son Vijayāditya-Narendra-mr̥garāja (ruled) for forty-eight
(years).
His son Kali-Vishṇuvardhana (ruled) for one and a half years.
His son Guṇaga-Vijayāditya (ruled) for forty-four (years).
The victorious son of his brother, prince
Vikramāditya, (
who wore) on his neck
a glittering necklace,——
(Verse 1.) That handsome Chālukya-Bhīma enjoyed for thirty years the
earth, protecting (it) like a mother (her child), and granting the fruits of
their desires to the dis-tressed, helpless and sick, to the association of the best
of twice-born, to beggars, to ascetics, to clever youths, dancers, excellent singers and poets,
who had come from various countries, to his relatives and to the blind.
His son Vijayāditya (ruled) for six months.
His (son) Amma-rāja (ruled) for seven (years).
After him, Tālapa-rāja (ruled) for (one) month.
Having expelled him, Vikramāditya, the son of Chālukya-Bhīma,
(ruled) for (one) year.
After him Yuddhamalla (ruled) for seven (years).
(Verse 2.) Having conquered and expelled from the country this haughty one,
and having made the other heirs to assume the appearance of stars, which are absorbed in the
rays of the sun, the younger brother of king Amma, (viz.) Bhīma, who
resembled Arjuna, and who was possessed of terrible power, enjoyed for twelve years the earth,
just as the bearer of the thunderbolt (Indra) does the great heaven.
(Verse 3.) Just as Kumāra to Maheśvara from Umā, Amma-rāja was born to
him from Lokamahādevī.
(Verse 4.) While this king was ruling, the country produced an abundance of well-ripened grain of various kinds, possessed cows that were continually yielding milk, and
was free from fears, calamities, diseases, and thieves.
This asylum of the whole world, the illustrious Vijayāditya, the king of great
kings, the supreme master, the supreme lord, the most pious one, having called together the
house-holders, (viz.) heads of provinces, etc., who inhabit the
district of Gudravāra, thus issues his commands:—— * * * * * * * * * *
No. 39. A GRANT OF VĪRA-CHOḌA.
The original of the subjoined grant belongs to the Sir W. Elliot Collection in the
British Museum and was lent to me for publication by Dr. Burgess. It had been previously in the
possession of the
karaṇam of
Chellūr, a village in the
Cocanada: Tālluqa of the Godāvarī District: The grant consists of five copper-plates with
raised rims. Each plate measures 5(3/4) by 10(1/4) inches. The first plate bears writing only
on its inner side, while the remaining ones are inscribed on both sides. The preservation of
the plates is fairly good; the fifth only is somewhat damaged. The ring, which bears the seal,
has been cut. It is (5/8) inch thick and 6(1/4) inches in diameter. The well-preserved seal
measures 2(5/8) inches in diameter. It rests on an expanded lotus-flower and bears in relief on
a counter-sunk surface the legend
śrītribhuvanāṃkuśa. Over the latter, it
contains a boar, which faces the right and is surrounded by two lamp stands, two
chāmaras, the sun and the moon, an elephant-goad and a conch. Below the legend, there
is a drum (?), an expanded lotus-flower (
bird's-eye view), an emblem resembling what Mr.
Fleet supposes to be a
makara-toraṇa, and a
svastika.
Abstracts of the present inscription have already been published by Sir W. Elliot.
It is the latest known document of the Eastern
Chalukya a dynasty and
possesses considerable interest, as it contains valuable details about the connection between
the Eastern Chalukyas and the
Choḷas and thus settles the dates of several kings of
the last-mentioned dynasty.
The vaṁśāvali of the inscription consists of four parts:——
I. (Lines 1-16.) A genealogy of the lunar race down to Udayana, commencing
with whom fifty-nine emperors are supposed to have reigned at Ayodhyā.
II. (Lines 16-28.) An account of five Early Chalukya kings, viz.:——
Vijayāditya I., killed in a battle with Trilochana-Pallava. Vishṇuvardhana, married to a
Pallava princess. Vijayāditya II. Pulakeśi-Vallabha. Kīrtivarman.
III. (Lines 28-46.) The usual succession of the Eastern Chalukyas of
Veṅgī from Kubja-Vishṇuvardhana to Vimalāditya.
IV. (Lines 46-78.) An account of the later Eastern Chalukyas during their
con-nection with the Choḷas, viz.:——
alias Two sons alias Four other sons
The first and second parts of the
vaṁśāvali need not be treated in detail, as the
first is entirely mythical, and Mr. Fleet considers the second to be “a mere
farrago of
vague tradition and Purāṇik myths, of no authority, based on the undoubted facts that the
Cha-lukyas did come originally from the north, and did find the Pallavas in
possession of some of the territories afterwards acquired by themselves, and on a
tradition of the later Kādambas that the founder of their family was named Trilochana or
Trinetra.”
The third part of the
vaṁśāvali agrees with Mr. Fleet's grants of
Rājarāja
I. and of
Kulottuṅga-Choḍa-deva II.
Just as in the grant of
Rājarāja I. a reign of 3 years is allotted to
Dānārṇava, who is here also called
Dāna-nr̥pa, and an interregnum of 27 years is stated to have taken place after him.
There follow the reigns of his sons
Śakti-varman (12
years) and
Vimalāditya (7
years). No mention is made of the Choḷa princess
Kūndavā, whom the latter married according to the grant of
Rājarāja I.
We now turn to the fourth part of the
vaṁśāvali. The son of Vimalāditya,
Rājarāja, who ruled for 41 years (
line 47), married
Ammaṅga-devī,
the daughter of a
Rājendra-Choḍa of the solar race (
verse 7). Their son
Rājendra-Choḍa (
verse 8),
Kulottuṅga-deva (
verse 11) or
Rājanārāyaṇa (
verse 12) at first ascended the throne of
Veṅgī
(
verse 9), conquered
Kerala, Pāṇḍya, Kuṇtala and other countries
(
verse 10), and was anointed to the
Choḍa kingdom (
verse 11). He
married
Madhurāntakī, the daughter of a
Rājendra-deva of the solar race
(
verse 12) and had by her seven sons (
verse 13). When he rose to the
Choḍa kingdom, he had given the kingdom of
Veṅgī to his paternal
uncle
Vijayāditya (
verse 14), who died after a reign of fifteen years
(
verse 15). Then he gave
Veṅgī to his son
Rājarāja (
verses
13
and 16) and, when the latter had returned after one year's reign (
verse 17),
to Rājarāja's younger brother
Vīra-Choḍa (
verse 18), who was crowned at
Jaganātha-nagarī (
verse 20) in
Śaka 1001 (
verse
21). As the difference between this date and
Śaka 944, the date of the accession of
Rājarāja I. according to Mr. Fleet's grant, is equal to the sum of the intervening
reigns of
Rājarāja I.,
Vijayāditya VI. and
Rājarāja II.
(41+15+1=57), it follows that
Rājendra-Choḍa must have appointed
Vijayāditya VI. viceroy of
Veṅgī in the very year of his accession.
The present grant of
Vīra-Choḍa is dated in the 21st year of his reign, i.e.,
Śaka 1022, or 12 years before the death of his father
Rājendra-Choḍa and
before the accession of his elder brother
Vikrama-Choḍa.
The chief importance of the Chellūr plates consists in the light, which they throw
on a portion of the history of the Choḷa dynasty. The large Leyden grant and some of
the Tamil inscriptions contained in the present volume mention three Western Chālukya
kings, who were the antagonists of three Choḷa kings:——
1. According to the large Leyden grant, Rājarāja-deva (see Nos. 40, 41 and
66, below) conquered Satyāśraya. This was probably the Western Chālukya
king Satyā-śraya II. (Śaka 919 to about 930.) Consequently,
Rājarāja-deva may be identified with that Rājarāja of the
Sūryavaṁśa, whose daughter Kūndavā was married to the Eastern
Chalukya king Vimalāditya (Śaka 937 (?) to 944). With this agrees
the Koṅgu Chronicle, which places Rājarāja's reign about Śaka
926.
2. According to Nos. 67 and 68, below, Rājendra-Choḷa-deva conquered Jaya-siṁha. This was the Western Chālukya king Jayasiṁha III.
(about Śaka 940 to about 964), who, in one of his inscriptions, calls himself “the lion
to the elephant Rājendra-Choḷa” (see the introduction to No. 67).
Consequently, Rājendra-Choḷa-deva must be identified with that
Rājendra-Choḍa of the Sūryavaṁśa, whose daughter
Ammaṅga-devī was married to the Eastern Chalukya king Rājarāja
I. (Śaka 944 to 985), and who may be the same as that Rājendra-Choḍa, whose
younger sister Kūndavā was married to Vimalāditya (Śaka 937 (?) to
944). If the last identification is correct, Rājendra-Choḷa-deva would
have been the son of Rājarāja-deva.
3. According to the fragmentary inscription No. 127, below, and according to an inscrip-tion at Māmallapuram, Rājendra-deva conquered Āhavamalla. This was
probably the Western Chālukya king Āhavamalla II. or Someśvara I.
(about Śaka 964 to about 990), who, according to inscriptions and according to the
Vikramāṅkacharita, fought with the Choḷas. Consequently,
Rājendra-deva may be identified with that Rājendra-deva of the
Sūryavaṁśa, whose daughter Madhurāntakī was married to the Eastern
Chalukya king Rājendra-Choḍa or Kulottuṅga-Choḍa-deva I.
(Śaka 985 to 1034.) The inscriptions do not inform us, in what manner
Rājendra-deva was related to his predecessor Rājendra-Choḷa-deva.
The subjoined table will show at a glance all supposed synchronisms:——
Sūryavaṃśa Somavaṃśa1. Satyāśraya II. fought with Rājarāja-deva, who was the father-in-law of Vimalāditya
[C1](Śaka 919 to about 930.) [C2](about Śaka 926.) [C3](Śaka 937 (?) to 944).
2. Jayasiṃha III. fought with Rājendra-Choḷa-deva, who was the father-in-law of Rājarāja I.
[C1](about Śaka 940 to about 964.) [C2](Śaka 944 to 985.)
3. Āhavamalla II. foug ht with Rājendra-deva, who was the father-in-law of Rājendra-Choḍa or
(about Śaka 964 to about 990.) [C2]Kulottuṅga-Choḍa-deva I.
(Śaka 985 to 1034.)
In order to prevent its re-occurrence, I conclude with alluding to the in all previous
pedigrees of the Choḷas. This was the confounding of the two Choḷa
kings Rājarāja and Rājendra-Choḷa with their Eastern Chalukya
grandsons, who seem to have received their names from those of their maternal grandfathers. In
reality the Eastern Chalukya king Rājarāja I. ruled only over
Veṅgī. His son Rājendra-Choḍa or Kulottuṅga-Choḍa-deva I.,
though at first king of Veṅgī, seems to have inherited the Choḷa kingdom
from his father-in-law, the Choḷa king Rājendra-deva, in Śaka 985.
After the
vaṁśāvali, the subjoined inscription contains the grant itself. It is an
order, which was addressed by the
paramamāheśvara Vīra-Choḍa-deva
(
line 79),
alias Vishṇu-vardhana (
line 78) to the
inhabitants of the
Guddavāṭi-vishaya (
line 80). In the
21st year of his reign (
line 113) the king gave a village of the above-mentioned
district, whose name is indistinct, but seems to have been
Kolāṟu
(
line 103), to a temple of
Vishṇu at the
agrahāra of
Chellūru.
This Vishṇu temple had been founded (
verse 36) by the
king's
senāpati (
verse 30)
Meḍamārya (
verse 27),
alias
Guṇaratnabhūshaṇa (
verse 29), who had also constructed a pond at the same
village of Chellūru (
verse 34) and founded two
sattras at
Drākshārāma and
Pīṭhapurī
(
verse 33). He was the son of
Potana of the
Mudgala-gotra
(
verse 24), who had received from
Rājarāja the somewhat lengthy
title of
Rājarāja-brahma-mahārāja (
verse 25), by
Kannamāmbā
(
verse 26). The edict ends with the statement, that its executors (
ājñapti)
were the five ministers (
pañcha pradhānāḥ), and with the names of the composer and
the writer.
TEXT.
PLATE I.
[1.] śrīdhāmnaḥ puruṣottamasya mahato nārāyaṇasya prabhornnābhīpaṃkaruhāt
babhūva
[2.]
jagata[ḥ*] sraṣṭā svayabhūstata[ḥ |*] jajñe
mānasa(|)sūnuratririti yastasmānmuneratritassomo vaṃśaka-[3.] rasmudhāṃśurudita[ḥ*] śrīkaṇṭhacūḍāmaṇiḥ [|| 1*]
tasmādabhūtsudhāsūterbbudho budhanutastataḥ [|*] jātaḥ purū-
[4.] ravā nāma cakravarttī savikramaḥ || [2*] tasmādāyustato nahuṣaḥ | tato
yayātiścakravarttī vaṃśakarttā[|] ta-
[5.]
taḥ puruḥ tato janamejayaḥ tataḥ prācīśaḥ tatassenyayātiḥ
tato hayapatiḥ tatassārvvabhauma[ḥ*] ta-[6.] to jayasenaḥ tato mahābhaumaḥ tasmādaiśānakaḥ tataḥ krodhānanaḥ tato
devakiḥ tasmādr̥bhu-
[7.] kaḥ tasmādr̥kṣakaḥ tato mativarassatrayāgayājī sarasvatīnadīnāthaḥ tataḥ
kātyā-
[8.]
yanaḥ tato nīlaḥ tato duṣyaṃtaḥ tatsutaḥ (|) gaṃgāyamuna[ā*]tīrayadavicchinnānnidhāya yū-[9.] pān kramaśaḥ kr̥tvā tathāśvamedhannāma mahākarmma bharata iti yolabhata |
tato bharatādbhvama-
[10.]
nyuḥ | tato hastī tato virocanaḥ | tasmādajamilaḥ
tatassaṃvaraṇaḥ tatassudhanvā [|] tataḥ parikṣi-[11.]
t tato bhīmasanastataḥ pradīpanaḥ tataśśaṃtanuḥ tato
vicitravīryya[ḥ] tataḥ pāṇḍurājaḥ ta-[12.]
taḥ pāṇḍavāḥ | yenādāhi vijitya kāṇḍavamaṭho
gāṇḍīvinā vajriṇaṃ yuddhe pāśupatāstrama-[13.] [ndha]karipoścālābhi daityān bahūn [|*] iṃdrārddhāsanamadhyarohi jayinā yat
kālikeyādi-
PLATE IIa.
[14.]
kān hatvā sveramakāri vaṃśavipinaśchedaḥ
kurūṇāṃ vibhoḥ | [3*] tatorjjunādabhimanyuḥ tataḥ parikṣit[15.] tato(ḥ) janamejayaḥ tataḥ kṣemukaḥ tato naravāhanaḥ tataśśatānīkaḥ
tasmādudayanaḥ tataḥprabhr̥-
[16.]
tiṣvavicchinnasaṃtānapvayodhyāsiṃhāsanāsīneṣvekānnaṣaṣṭicakravarttiṣu gateṣu tadvaṃśyo
vija-[17.]
yādityo nāma rājā [|] vijigīṣayā dakṣiṇāpatha gatvā
trilocanapallavamadhikṣipya daivadurīhayā[18.] lokāṃtaramagamat | tasmin saṃkule purohitena vr̥ddhāmātyaiśca
sārddhamaṃtarvvatī tasya mahādevī
[19.]
muḍivemunāmāgrahāramupagamya tadvāstavyena
viṣṇubhaṭṭasomayājinā mahāmuni-[20.]
prabhāvena duhitr̥nirvviśeṣamabhirakṣitā satī
viṣṇuvarddhanannaṃdanamasūta [|*] sā ta-[21.]
sya kumārakasya mānavyasagotrahārītiputradviṃpakṣagotrakramocitāni karmmā-[22.]
ṇi kārayitvā tamavarddhayat | sa ca mātrā viditavr̥ttāṃtassannirggatya
calukyagirau naṃdā bha-[23.] gavatīṃ gaurīmārādhya kumāranārāyaṇamātr̥gaṇāṃśca saṃtarppya
śvetātapatraikaśaṃkhapaṃca-
[24.]
mahāśabdapāliketanapratiḍakkavarāhalāṃcchanapiṃcchakuṃtasiṃhāsanamakaratoraṇakanakadaṇḍagaṃ-[25.]
gāyamunādīni svarulakramāgatāni nikṣiptānīva
sāmrājyacihrāni samādāya kaḍaṃbagaṃgādibhū-[26.]
mipānnirjjitya satunarmmadāmadhyaṃ sārddhasaptalakṣaṃ
dakṣiṇāpathaṃ pālayāmāsa | tasyāsīdvija-PLATE IIb.
[27.] yādityo viṣṇuvarddhanabhūpateḥ [|*] pallavānvayajātāyā mahādevyāśca
naṃdana[ḥ] | [4*] tatsutaḥ
[28.]
pulakeśivallabham tatputraḥ kīrttivarmmā tasya tanayeḥ svasti
śrīmatāṃ sakalabhuvanasaṃ-[29.] stūyamānamānavyasagotrāṇāṃ hārītiputrāṇāṃ
kau[śikī]varaprasādalabdharājyānā[mmā]-
[30.] tr̥gaṇaparipālitānāṃ svāmimahāsenapādānudhyātānāṃ
bhagavannārāyaṇaprasādasamā-
[31.]
sāditavaravarāhalācchanekṣaṇakṣaṇavaśikr̥tārātimaṇḍalānāmaśvamedhāvabhr̥thasnānapa-[32.] vitrīkr̥tavapuṣāṃ cālukyānāṃ
kulamalaṃkariṣṇossatyāśrayavallabheṃdrasya bhrā-
[33.]
tā kubjaviṣṇuvarddhanoṣṭādaśa varṣāṇi vaṃgīdeśamapālayat tadātmajo jayasi-[34.]
havallabhastrayastriṃśatam | tadanuja idrarājassapta dināni |
tatsuto viṣṇuvarddhano nava va-[35.] rṣāṇi | tatsūnurmmagiyuvarājaḥ paṃcaviṃśatim tatputro jayasiṃhastrayodaśa
tadavarajaḥ
[36.] kokkiliṣṣaṇmāsān tasya jyeṣṭho bhrātā viṣṇuvarddhanastamuccāṭya
saptatriṃśatam tatputro vija-
[37.] yādityabhaṭṭārakoṣṭādaśa | tattanujo viṣṇuvarddhana[ḥ*] ṣaṭtriṃśatam
tatsuto nareṃdramr̥garājoṣṭā-
[38.] catvāriṃśataṃ tatsutaḥ kaliviṣṇuvarddhanoddhyarddhavarṣa tatsuto
guṇagāṃkavijayādityaścatuśca-
[39.] tvāriṃśatam tadbhrāturvvikramādityasya tanayaścālukyabhīmastriṃśatam |
tatsutaḥ kollabhigaṇḍa-
PLATE IIIa.
[40.] vijayādityaṣṣaṇmāsān | tatsutommarājassapta varṣāṇi | tatsutaṃ
vijayādityaṃ bālamu-
[41.]
ccāṭya tāḍape māsamekam | taṃ jitvā cālukyabhīmasuto
vikramāditya ekādaśa māsān[42.] tattāḍaparājasuto yuddhamallassapta varṣāṇi | tamuccāṭya
deśādammarājānujo rājabhī-
[43.]
maḥ dvādaśa varṣāṇi tatsūnurammarājaḥ paṃcaviṃśatiṃ | tasya
dvemāturo dānanr̥pastrīṇi va-[44.]
rṣāṇi taṃtassaptaviṃśativarṣāṇi daivadurīhayā
veṃgīmahiranāyikābhavat | tato dāna[ā*]rṇṇavasu-[45.]
ta(ā)śśaktivarmmabhūpatirdvādaśa varṣāṇi samarakṣadurvvi
[|*] tatastadanujassapta vatsarān bhūtavatsalaḥ |[46.]
vimalādityabhūpālaḥ pālayāmāsa medīnīm | [5*] tattanayo
nayaśālī jayalakṣmīdhā-[47.]
ma rājarājanaredraścatvāriṃśatamabdānekaṃ ca
punarmmahīmapālayadakhilāṃ | yo[48.]
rūpaṇa ma(bha)nobhavaṃ viśadayā kāṃtyā kalānānnidhiṃ
bhogenāpi puraṃdaraṃ vipulayā lakṣmyā[49.]
ca lakṣmīdharaṃ [|*] bhīmaṃ bhīmaparākrameṇa vihasan bhāti sma
bhāsvadyaśā[ḥ*] śrīmatsomakuleka-[50.] bhūṣaṇamaṇirddīnaikaciṃtāmaṇiḥ [|| 6*] tasyāsīdapakalmaṣā
sucaritairammaṃganāmrā bhuvi pra-
[51.] khyātā śubhalakṣaṇaikavasatirddevī jagatpāvanī | yā jahroriva jāhravī
himavato gaurīva la-
[52.] kṣmīriva kṣīrodāddivaseśavaṃśatilakādrājeṃdracoḍādabhūt | [7*]
putrastayorabhavadapratighā-
PLATE IIIb.
[53.] taśaktiniśśeṣitārinivaho mahanīyakīrttiḥ | gaṃgādharādrisutayoriva
kārttikeyo rājeṃdra-
[54.]
coḍa iti rājakulapradīpaḥ | [8*] bhāsāmunnatihetuṃ pradhamaṃ
veṃgīśvaratvamadhyāsya [|*] yastejasā[55.] digaṃtānākramadudayaṃ sahasraraśmiriva || [9*]
udyañcaṇḍatarapratāpadahanapluṣṭākhiladve-
[56.] ṣiṇā sarvvān keralapāṇḍyakuṃtalamukhān nirjjitya deśān kramāt [|*]
ājñā mauliṣu bhūbhr̥tāṃ
[57.]
bhayarujā citteṣu durmmedhasāṃ kīrttidikṣu
sudhāṃśudhāmadhavalā yenārppitojjr̥ṃbhate | [10*] bho-[58.]
gīśābhīlabhāgapratibhayabhujanirbbhatsanātyaṃtabibhyannānābhūpālalokaprahi-[59.] tabahuvidhānargdhyaratnābhirāmam [|*] dhatte mauliṃ parārddhyo mahati nr̥pakule
yaḥ kulo-
[60.] ttuṃgadevo deveṃdratvādanūne surapatimahimā coḍarājyebhiṣiktaḥ | [11*]
hastabhrājitaśaṃ-
[61.] khacakrajalajaṃ yaṃ rājanārāyaṇaṃ loka stauti sa
sūryyavaṃśatilakādrājeṃdradevārṇṇavā-
[62.]
t [|*] saṃbhūtāmmadhurāṃtakīti viditānnāmrāpageṇa svayaṃ
lakṣmīmudvahati sma lokamahītā[63.] devīṃ caritronnatām | [12*] gāṃgaughā iva nirmmalāḥ kr̥tatamodhvaṃsā
dineśā iva kṣoṇīdhrā iva
[64.]
bhūbharaśremasahā jātāstayostūnavaḥ [|*] tanmadhye
nayavikramaikanilaya śrīrājarājaṃ[65.]
prati premnā vācamimāmavocata pitā sarvvorvvarādhīśva[ra]ḥ |
[13*] mayā veṃgīmahīrā-PLATE IVa.
[66.] jyaṃ coḍarājyābhilāṣiṇā [|*] matpitr̥vye purā nyastaṃ
vijayādityabhūbhuji | [14*] sa ca paca-
[67.] daśābdāni paṃcānanaparākramaḥ [|*] mahīṃ rakṣanmahīnātho divaṃ devopamo
gataḥ | [15*] ityuktvā tā-
[68.]
ndhuraṃ dattāṃ guruṇā cakravarttinā [|*] aniṣṭatadviyogopi vinito vahati sma saḥ | [16*] śrīpādasevāsu-[69.] khato gurūṇānna jātu rājyaṃ sukhamityavekṣya [|*] saṃrakṣya
veṃgībhuvamekamabdam bhūyassa pitro-
[70.]
ragamatsamīpam | [17*] tadanujamadha dhīraṃ vīracoḍaṃ
kumāraṃ guṇamiva tanubaddhaṃ vikramaṃ cakra-[71.]
varttī [|*] udayamiva ravistvaṃ prāpya veṃgīśvatatvaṃ vitanu
śirasi pādaṃ bhūbhr̥tāmityavo-[72.]
cat | [18*] ityāśiṣaṃ samadhigamya nr̥pādavavadhyām
devyāstadhāgrajanr̥padvitayāt[73.] krameṇa [|*] ānamya tānavanatovarajaiḥ kumāra[ḥ*] sr̥ṣṭa[ḥ*]
svadeśagamanāya sa taiḥ kathaṃcit | [19*] śatrudhvāṃ-
[74.]
tamapāsya rājanikarānācchādya dhāmrāparān durvvr̥ttānvinivartya
bhūkarolinīṃ kr̥tvā tadhā naṃdinī[m |*] ā-[75.]
rūḍho ja[bha]nāthanāmanagarīharmmyodayādriṃ
vibhurvvegībhūtalabhūṣaṇaṃ nr̥pasuto bālārkka-[76.]
biṃbadyutiḥ | [20*] śākābde śaśikhadva[yeṃ]dugaṇite siṃhādhirūḍe khau caṃdre vr̥ddhimati trayodaśati-[77.]
dhau vāre gurorvvr̥ścike [|*] lagretha śravaṇe
samastajagatīrājyābhiṣi[kto mudā] lokasyodva-[78.] hati sma paṭṭamanagha[ḥ] śrīvīracoḍo nr̥paḥ | [21*] sa
sarvvalokā[śrayaśrī]viṣṇuvarddhanamahārā-
PLATE IVb.
[79.] jādhirājo rājaparameśvaraḥ paramamāheśvaraparamabhaṭṭārakaḥ
paramabra[hmaṇyaśrīvīra]coḍadevaḥ gudda-
[80.] vāṭiviṣayanivāsino rāṣṭrakūṭapramukhān kuṭuṃbinassarvvān samāhūya
[maṃ]tripurohitasenāpa-
[81.]
tiyuvarājadauvārikasamakṣamitthamājñāpayati | yadhā | pāvane
brahmavaṃśebhūtparamāh[?]ādadaśanaḥ [|*][82.]
munīṃdro mudgalo nāma kṣīroda iva caṃdramāḥ | [22*] yenātakyānubhāvena samāhūte divākare [|*] yasya ya-[83.] ṣṭissamādiṣṭā raviceṣṭāmaceṣṭata | [23*] āsītpavitracāritrastadnotre
gotravarddhanaḥ [|*] diśo nijaya-śodhāmnā dyo-
[84.] tayan potanāhvayaḥ | [24*] guṇādhiko guṇajñena rājarājādhipena yaḥ [|*]
rājarājabrahmamahārājanāmrā
[85.] stuto mudā | [25*] tasya puṇyanidheḥ patnī kannamāṃbā jagannutā [|*]
atrerivānasūyāsīdanasūya[ā*]-
[86.] guṇonnatā | [26*] sutamiva vasudevāddevakī vāsudevaṃ guhamiva girikanyā
naṃdanaṃ caṃdramauleḥ [|*]
[87.]
atha tanayamasūta śrinidhiṃ sā ca
tasmādakhilavibudhasaṃghairīḍitammeḍamāryyam [|| 27*] uddāmadhā-[88.]
mavimalīkr̥tadigvibhāge nityodayasthitimati pravikāsipadma [|*]
yatrodite nikhilabandhukulāni lakṣmīra-[89.]
dhyāsta vārijavanāni vivasvatīva | [28*] yasminnāśrītavatsale
kr̥tayugācāraikadhīre sthitiṃ bibhrāṇā guṇaratnabhū-[90.] ṣaṇa iti prakhyātanāmni svayaṃ [|*] satyatyāgaparākramaprabhr̥tayassaṃbhūya
sarvve guṇā varddhate
[91.]
guṇarāśilopanipuṇaṃ nirjjitya kālaṃ kalim | [29*] dhiro
nityānurakto dr̥ḍaniśitamatirbrahmavaṃśapradīpo[92.]
lakṣmībhūriddhatejā nayavinayanidhiśśāstraśastrapravīṇaḥ [|*]
mānyaśśeleṃdrasārasthira iti ca mayā sāda-[93.]
raṃ saprasādaṃ senāpatyebhiṣikto vahati janamude
paṭṭamāropitaṃ yaḥ | [30*] śuśrūṣayā gurujanaṃ-PLATE Va.
[94.] ccaritena lokammā[nena ba]ndhujanamiṣṭadhanena śiṣṭān [|*] yo
māmma[dīya]ni[khi]la[kṣi]tirājyabhāra-kṣāṃtyābhinaṃda-
[95.]
yati bhaktibhareṇa śau[riṃ] [|| 31*] [yasya]
prāṃgaṇabhūmiṣu pratidinaṃ prakṣālyamānāmitakṣoṇīdevasamūhapādha- vigaladvāripra-[96.] vāhaiśśubhaiḥ [|*] śaśva[nmārggasa]hasrapūribhiraho gaṃgāpravāhā jitā
deveṣvanyatamasya pādagalitā mārggatrayā-yāsitā[ḥ || 32*]
[97.]
| dākṣārāme pāvane puṇyabhājā puṇyakṣetre
pīdhapuryyāṃ ca yena [|*] bhoktuṃ prītyā pratyahaṃ
brāhmaṇānāmā-kalpāṃttaṃ kalpi-[98.]
taṃ satrayugmaṃ | [33*]
cellūrunāmaprathitābhirāmaśiṣṭāgrahārottaradigvibhāge [|*] mahattaṭākaṃmmadhurāṃbupūrṇṇama-[99.] cīkaradyaḥ karuṇārasātmā | [34*]
viprairagastyapratimairasaṃkhyairnnityopabhogyena śaśiprabheṇa [|*] yadvāriṇā-bdhiṃ hasatīva bhū-
[100.] yo niśśeṣapītaṃ kalaśodbhavena | [35*] mahaujasā tena mahāmahimnā grāmasya
tasyāparadigvibhāge [|*] nirmmāpitaṃ dharmma-
[101.]
parāyaṇena viṣṇogr̥haṃ vaiṣṇavapuṃgavaina | [36*]
samunnate caṃdramarīcigaure lakṣmīnivāse nayanābhirāme [|*][102.]
tatrāvirāsītsvayameve devo
lakṣmīpatirllakṣitaśaṃkhacakra[ḥ*] | [37*] tasmai śrīviṣṇubhaṭṭārakāya pratyahaṃ
caruba-[103.]
lipūjārtthaṃ khaṇḍaspudītanavakarmmārtthaṃ ca
bhavadviṣaye[
kolāṟu
nāma grāmassarvvakaraparihāreṇa]
[104.] [devabhogīkr̥tya udakapūrvvakaṃ datta iti viditamastu vaḥ asya grāmasya
sīmānaḥ pūrvvataḥ ku]
[105 to 108 are illegible.]
[109.] * * * * * * * * * * sīmā || asyopari na kenacidba[ā*]dhā ka[rttavyā | yaḥ
karo]ti sa
PLATE Vb.
[110.]
paṃcamahāpātakayukto bhavati | tathā coktaṃ bhagavatā vyāsena | svadattāṃ
paradattā [vā yo hare]ta va-[111.] sundharāṃ [|*] ṣaṣṭiṃ varṣasahasrāṇi viṣṭhāyāṃ jāyate krimiḥ |
gāmekāṃ svarṇṇamekaṃ vā [bhūmerapyeka]maṃgu-
[112.] laṃ | harannarakamāpnoti yāvadābhūtasaṃplavaṃ | bahubhirvvasudhā dattā
bahubhi[ścānupā]litā | yasya
[113.] yasya yadā bhūmistasya tasya tadā phalaṃ | śrīvijayarājyasaṃvatsare
ekaviṃśe dattasyāsya
[114.] śāsanasyājñaptiḥ paṃca pradhānāḥ kāvyakarttā viddayabhaṭṭaḥ lekhakaḥ
pennācāriḥ ||
TRANSLATION.
(Verse 1.) From the lotus-flower, (which rose) from the navel of the abode of
Śrī, the supreme spirit, the great lord Nārāyaṇa (Vishṇu), there was born
Svayaṁbhū (Brahman), the creator of the world. From him there sprang a spiritual son,
called Atri. From this saint Atri there arose Soma, the founder of a race, the
nectar-rayed, the crest-jewel of Śrīkaṇṭha (Śiva).
(Verse 2.) From this producer of nectar there sprang Budha, who was praised by
the wise. From him there was begot a valorous emperor called Purūravas.
(Line 4.) From him (came) Āyu; from him Nahusha; from him the
emperor Yayāti, the founder of a race; from him Puru; from him
Janamejaya; from him Prāchīśa; from him Sainyayāti; from him
Hayapati; from him Sārvabhauma; from him Jayasena; from him
Mahābhauma; from him Aiśānaka; from him Krodhānana; from
him Devaki; from him Ṛibhuka; from him Ṛikshaka; from him
Mativara, the performer of great sacrifices and lord of the Sarasvatī river;
from him Kātyāyana; from him Nīla; from him Dushyanta. His son
was he who, having placed sacrificial posts in an uninter-rupted line on the banks
of the Gaṅgā and Yamunā, and having successively performed the great rite
(called) horse-sacrifice, obtained the name of Bharata. From this
Bharata (came) Bhūmanyu; from him Hastin; from him
Virochana; from him Ajamīḷha; from him Saṁvaraṇa; from him
Sudhanvan; from him Parikshit; from him Bhīmasena; from him
Pradīpana; from him Śaṁtanu; from him Vichitravīrya; from him
Pāṇḍu-rāja; from him the Pāṇḍavas.
(Verse 3.) (From) that victorious bearer of (the bow) gāṇḍīva, who,
having conquered (Indra) the bearer of the thunderbolt, burnt the hermitage in the
Khāṇḍava (forest), who acquired the weapon of Paśupati (Śiva) in battle from
(Śiva) the enemy of Andhaka, who, having killed Kālikeya and many other Daityas,
partook of one half of Indra's throne, and who wilfully destroyed the forest-like race of the
lord of the Kurus;——
(
Line 14.) From that
Arjuna (
came)
Abhimanyu; from him
Parikshit; from him
Janamejaya; from him
Kshemuka; from him
Naravāhana; from him
Śatānīka; from him
Udayana. When,
commencing with him, fifty-nine emperors, whose succession was uninterrupted, and who sat on
the throne of
Ayodhyā, had passed away, a king of this race,
Vijayāditya by
name, went to the Dekhan (
Dakshiṇāpatha), in order to conquer (
it) and attacked
Trilochana-Pallava, (
but) through ill-luck he went to another world.
During this battle, his great queen, who was pregnant, reached together with the
family-priest and the old ministers an
agrahāra called
Muḍivemu, and, being
protected like a daughter by
Vishṇubhaṭṭa-somayājin, a great ascetic, who dwelt
there, she gave birth to a son,
Vishṇuvardhana. She brought him up, having caused to
be performed for this prince the rites, which were suitable to (
his) descent from the
double
gotra of those, who belonged to the
gotra of the
Mānavyas and
were the sons of
Hāritī.
And he, having been told
the (
above-mentioned) events by his mother, went forth, worshipped
Nandā, the
blessed
Gaurī, on the
Chalukya mountain, appeased Kumāra (
Skanda),
Nārāyaṇa (
Vishṇu) and the assemblage of (
divine) mothers, assumed the
insignia of sovereignty which had descended (
to him) by the succession of his race,
(
but) which had been, as it were, laid aside, (
viz.) the white parasol, the
single conch, the five
mahāśabdas, the flags in rows,
the
pratiḍhakkā (drum), the sign of the boar, the peacock's tail, the spear, the throne,
the arch (
in the shape) of a
makara, the golden sceptre, (
the
signs of) the
Gaṅgā and
Yamunā,
etc., conquered
the
Kaḍamba, the
Gaṅga and other princes, and ruled over the Dekhan
(
Dakshiṇāpatha), (which is situated) between the bridge (
of Rāma) and the
(
river)
Narmadā (
and the revenue from which amounts to) seven and a
half
lakshas.
(Verse 4.) The son of this king Vishṇuvardhana and of (his) great queen,
who was born from the Pallava race, was Vijayāditya.
(
Line 27.) His son was
Pulakeśi-Vallabha. His son was
Kīrtivarman.
His son,——Hail!
Kubja-Vishṇuvardhana, the brother of
Satyāśraya-Vallabhendra, who adorned the race of the glorious
Chālukyas,
etc., ruled for eighteen years over the country of
Veṅgī;
his son
Jayasiṁha-Vallabha for thirty-three (
years); his younger brother
Indra-rāja for seven days; his son
Vishṇuvardhana for nine years; his
son
Maṅgi-yuvarāja for twenty-five (
years); his son
Jayasiṁha for
thirteen (
years); his younger brother
Kokkili for six months; his elder brother
Vishṇuvardhana, having expelled him, for thirty-seven (
years); his son
Vijayāditya-bhaṭṭāraka for eighteen (
years); his son
Vishṇuvardhana for thirty-six (
years); his son
Narendra-mr̥garāja for forty-eight (
years); his son
Kali-Vishṇuvardhana for one and a half years; his
son
Guṇagāṅka-Vijayāditya for forty-four (
years);
Chālukya-Bhīma, the son of his brother
Vikramāditya, for thirty
(
years); his son
Kollabhigaṇḍa-Vijayāditya for six months; his son
Amma-rāja for seven years; having expelled his infant son
Vijayāditya, Tāḍapa (
ruled) for one month; having conquered him,
Vikramāditya, the son of
Chālukya-Bhīma, (
ruled) for eleven months;
then
Yuddhamalla, the son of
Tāḍapa-rāja, for seven years;
having expelled him from the country,
Rāja-Bhīma, the younger brother
of
Amma-rāja, (
ruled) for twelve years; his son
Amma-rāja for
twenty-five (
years);
Dāna-nr̥pa, his brother from a different mother, for
three years. Then the country of
Veṅgī was through ill-luck without a ruler for
twenty-seven years. Then king
Śaktivarman, the son of
Dānārṇava, ruled
over the earth for twelve years.
(Verse 5.) Then his younger brother, king Vimalāditya, who was kind to
(all) beings, ruled over the earth for seven years.
(Line 46.) His son, king Rājarāja, who possessed political wisdom, and who was
the abode of the goddess of victory, ruled over the whole earth for forty-one years.
(Verse 6.) He whose fame was brilliant, who was the only jewel which adorned
the glorious race of the moon, and who was the only jewel which fulfilled the desires of
the distressed, surpassed Cupid by his beauty, the moon by his pure splendour,
Puraṁdara (Indra) by his possessions, (Vishṇu) the bearer of Lakshmī by his
great prosperity, and Bhīma by his terrible power.
(Verse 7.) He had a spotless queen, Ammaṅga by name, who was famed on earth
by her good deeds, who was the only abode of lucky marks, who purified the world, and
who sprang from Rājendra-Choḍa, the ornament of the race of the sun, just as Gaṅgā
from Jahnu, Gaurī from Himavat and Lakshmī from the milk-ocean.
(
Verse 8.) Just as (
Śiva) the bearer of Gaṅgā and (
Pārvatī) the
daughter of the moun-tain had a son called Kārttikeya, these two had a son called
Rājendra-Choḍa, who annihilated the multitude of his enemies by his irresistible
power, whose fame was worthy of praise, and who was the light of the warrior-caste.
(Verse 9.) Having at first occupied the throne of Veṅgī, (which became)
the cause of the rising of (his) splendour, just as the sun at morn occupies the eastern
mountain, he conquered (all) quarters with his power.
(Verse 10.) Having burnt all foes with the rising and fierce fire of his valour,
and having successively conquered Kerala, Pāṇḍya, Kuntala and all other countries,
he placed his commands on the heads of princes, the pain of fear in the hearts of fools and
his fame, which was as white as the rays of the moon, in (all) quarters.
(Verse 11.) Kulottuṅga-deva, the most eminent of the great warrior-caste,
whose might resembled that of the king of the gods (Indra), was anointed to the
Choḍa king-dom, which was not inferior to the kingdom of the gods, and
put on the tiara, embellished with invaluable gems of many kinds, which had been sent by
various kings, who were exceedingly afraid of the threatening of his arms, which were as
formidable as the terrible coils of the serpent-king.
(Verse 12.) He in whose hands the conch, the discus and the lotus were shining,
and whom (therefore) the world praised as Rājanārāyaṇa (i.e., a Vishṇu
among kings), married (as it were) Lakshmī (the wife of Vishṇu) herself,
who was known by her other name, viz., Madhurāntakī, and who (just as the
goddess Lakshmī) from the ocean, arose from Rājen-dra-deva, the
ornament of the race of the sun, a queen who was praised in the world and exalted by her
deeds.
(Verse 13.) To these two there were born (seven) sons, who were as pure as the
(seven) streams of the Gaṅgā, who, like the (seven) Ādityas, had destroyed the
darkness (of sin), and who, like the (seven) mountains, were able (to
undergo) the fatigue of supporting the earth. To (one) among these,
the illustrious Rājarāja, who was the joint abode of polity and valour, (his)
father, the lord of the whole earth, affectionately addressed the following speech:——
(Verse 14.) “Being desirous of the Choḍa kingdom, I formerly conferred the
kingdom of the country of Veṅgī on my paternal uncle, king
Vijayāditya.”
(Verse 15.) “Having ruled over the country for fifteen years, this god-like prince,
who resembled the five-faced (Śiva) in power, has gone to heaven.”
(Verse 16.) This obedient one (viz., Rājarāja) took up that burden, (viz.,
the kingdom of Veṅgī,) which the emperor, (his) father, gave him with these
words, though he did not like the separation from him.
(Verse 17.) “The kingdom is not such a pleasure as the worship of the illustrious
feet of the elders”; considering thus, he returned to his parents, after having ruled over
the country of Veṅgī for one year.
(Verse 18.) Then the emperor spoke to his (viz., Rājarāja's) younger brother,
the brave prince Vīra-Choḍa, who seemed to be an incarnation of the quality
(of) valour: “Having ascended the throne of Veṅgī, place thy feet on the
heads of (other) kings, just as the sun, having ascended the eastern mountain, places
his rays on the peaks of (other) mountains.”
(
Verse 19.) Thus having successively obtained the powerful blessing of the king,
of the queen and of his two elder brothers, having bowed to these and having been bowed
to by his younger brothers,
the prince was with difficulty prevailed upon by
them to start for his country.
(
Verse 20.) Having driven away his enemies, having eclipsed with his splendour
the other crowds of kings, having stopped the wicked and having made the earth rejoice,
the lord, the ornament of the country of
Veṅgī, the king's son ascended (
his)
palace in the town called
Jaganātha, resembling the disk of the morning-sun, who,
having driven away the darkness, having eclipsed with his splendour the other crowds of
stars,
having stopped the wicked, and having made the lotus-group blossom,
ascends the eastern mountain.
(Verse 21.) In the Śāka year, which is reckoned by the moon, the pair of ciphers
and the moon, (i.e., 1001,) while the sun stood in the lion, while the moon was waxing,
on the thirteenth lunar day, on a Thursday, while the scorpion was the lagna and in
(the nakshatra) Śravaṇa, having been anointed to the kingdom of the whole earth, the
sinless king, the illustrious Vīra-Choḍa, joyfully put on the tiara of the
world.
(Line 78.) This asylum of the whole world, the illustrious Vishṇuvardhana, the
king of great kings, the supreme master of kings, the devout worshipper of Maheśvara,
the supreme lord, the most pious one, the illustrious Vīra-Choḍa-deva, having called
together all householders, (viz.) heads of provinces, etc., who inhabit the
district of Guddavāṭi, thus issues his commands in the presence of the ministers,
the family priest, the commander of the army, the heir-apparent and the door-keeper:——
(Verse 22.) Just as the moon in the milk-ocean, there was in the pure race of
Brahman a chief of ascetics, called Mudgala, whose appearance was extremely
gladdening.
(Verse 23.) When he, whose power was incomprehensible, had invited the sun, his
staff performed the action of the sun at his command.
(Verse 24.) In his gotra there was a certain Potana, whose deeds were
pure, who made his gotra prosper and who illuminated the quarters with the splendour of
his fame.
(Verse 25.) This virtuous one was joyfully praised by the lord Rājarāja, who
knew (how to appreciate) virtues, by the name of Rājarāja-brahma-mahārāja
(i.e., the great king of the brāhmaṇas of Rājarāja).
(Verse 26.) Just as the wife of Atri was Anasūryā, the wife of this treasure-house
of merit was Kannamāmbā, who was praised in the world, and who was exalted by
the virtue of freedom from envy (anasūyā).
(Verse 27.) Just as Devakī bore from Vasudeva a son called Vāsudeva (Kr̥shṇa),
and just as the mountain-daughter (Pārvatī) bore from the moon-crested (Śiva)
a son called Guha, thus she bore from him a son called Meḍamārya, who was a
treasure-house of pros-perity, and who was praised by all the assemblies of wise
men (or gods).
(Verse 28.) After he was born, prosperity dwelt on all the crowds of his relatives,
just as on the groups of lotus-flowers at the rising of the sun; for (like the sun) he
purified the quarters with his unrestrained splendour, was daily in the state of rising and was
possessed of a blossoming lotus (-face).
(Verse 29.) Having conquered the kali-age which is skilled in plundering heaps
of virtues,——all virtues, (viz.) truthfulness, liberality, prowess, etc.,
prosper, abiding jointly in him, who is kind to refugees, who is alone constant in a conduct
(which is worthy) of the kr̥ta-age, and who is famed by the name of
Guṇaratnabhūshaṇa (i.e., he who is adorned with jewel-like virtues).
(Verse 30.) Because he was firm, always attached, of strong and sharp mind, a light
of the race of Brahman, an abode of prosperity, possessed of blazing splendour, a treasure-house of polity and modesty, skilled in sciences and in weapons, worthy of honour and
as hard as the substance of the king of mountains, he was respectfully and graciously
anointed by me to the dignity of a commander of the army (senāpati) and wears the tiara
which was placed (on his head) to the delight of the people.
(Verse 31.) He delights his elders by obedience, the world by his conduct, his rela-tions by respect, the good by the riches which they desire, myself by his patience in
bearing my kingdom of the whole earth and Śauri (Vishṇu) by great devotion.
(Verse 32.) Ah! the auspicious streams of water, which drop from the feet of innu-merable crowds of earth-gods (i.e., brāhmaṇas), who daily perform their
ablutions in his court-yards, and which continually fill thousands of paths,
surpass the streams of the Gaṅgā, which drop from the feet of one of the gods (viz.,
Vishṇu), and which are tired of their three paths (viz., heaven, earth and
the lower world).
(Verse 33.) At holy Drākshārāma and at the sacred place of
Pīṭhapurī, this charitable one joyfully founded two sattras for brāhmaṇas,
in order that they might daily enjoy their meals (there) till the end of the
kalpa.
(Verse 34.) On the north side of a lovely agrahāra of good people, which is famed
by the name of Chellūru, he whose mind is full of compassion caused to be constructed
a large pond which is filled with sweet water.
(Verse 35.) By its water, which glitters like the moon, and which is daily enjoyed
by numberless brāhmaṇas who resemble Agastya, this (pond) repeatedly laughs, as it
were, at the ocean, which was completely drunk up by the pitcher-born (Agastya).
(Verse 36.) On the west side of that village, this powerful, mighty and charitable
chief of the Vaishṇavas caused to be built a temple of Vishṇu.
(Verse 37.) In this lofty (temple), which is as white as the rays of the moon,
which is the abode of splendour (or Lakshmī) and which pleases the eye, the god
himself, who is the husband of Lakshmī, made his appearance, his conch and discus being
distinctly visible.
(Line 102.) “Be it known to you, that to this blessed lord Vishṇu (I)
gave for the daily (performance of) charu, bali and pūjā and for the repairs of
gaps and cracks [the village called Kolāṟu] in your district [with
exemption from all taxes, making it the property of the temple, with a libation of
water.]”
(Line 104.) [The boundaries of this village are:——on the east•••••]
(Line 109.) Nobody shall cause obstruction to this (grant). He who does it,
becomes possessed of the five great sins. And the holy Vyāsa has said: [Here
follow three of the customary imprecatory verses.]
(Line 113.) The executors (ājñapti) of this edict (śāsana), which was
given in the twenty-first year of the glorious and victorious reign, (were)
the five ministers (pañcha pradhānāḥ). The author of the poetry (was)
Viddaya-bhaṭṭa. The writer (was) Pennāchāri.
PART II.
TAMIL AND GRANTHA INSCRIPTIONS.
I.——INSCRIPTIONS AT MĀMALLAPURAM.
No. 40. ON THE SOUTH BASE OF THE SHORE TEMPLE.
This inscription is dated in the twenty-fifth year of
Ko-Rājarāja-Rājakesarivar-man,
alias Rājarāja-deva. It states, that the king “built a
jewel-like hall at
Kān-daḷūr,” and then gives a list of the countries,
which he is said to have conquered. Among them
Veṅgai-nāḍu is the well-known
country of
Veṅgī; Gaṅga-pāḍi and
Nuḷamba-pāḍi are found
on Mr. Rice's Map of Mysore;
Kuḍamalai-nāḍu, “the western hill-country,” is Coorg;
Kollam is Quilon;
Kaliṅgam is the country
between the Godāvarī and Mahānadī rivers;
Īṛa-maṇḍalam is Ceylon;
Iraṭṭa-pāḍi is the Western
Chālukyan empire;
and the
Śer̥yas are the
Pāṇḍyas. I have been unable to identify
Taḍigai-pāḍi.
Sir Walter Elliot's and Dr. Burnell's tentative lists of
Choḷa kings
contain a king
Rājarāja, who reigned from 1023 to 1064 A.D. These figures rest on
three Eastern
Chalukya grants, of which two have since been published by Mr. Fleet and
one has been edited and translated above (No. 39). From these three grants it appears, that the
Rājarāja, who reigned from Śaka 944 to 985, was not a
Choḷa king, but a king of
Veṅgī, and that his insertion in the list of
Choḷa kings was nothing but a
mistake.
The historical portion of the subjoined inscription is almost identical with lines 166
to 173 of the large Leyden grant
and must belong to the same king. The Leyden
grant states that
Rājarāja conquered
Satyāśraya (line 65). This name was
borne as a surname by no less than six of the carlier Western
Chalukya kings and was
also the name of one of the later Western
Chālukyas. From certain unpublished
inscriptions of the Tanjore Temple it can be safely inferred, that
Rājarāja-deva was
the predecessor of
Rājendra-Choḷa-deva, the enemy of the Western
Chālukya king
Jayasiṁha III., who ruled from about Śaka 944 to about
964.
Hence the
Satyāśraya mentioned in the Leyden grant might
be identified with the Western
Chālukya king
Satyāśraya II., who ruled
from Śaka 919 to about 930;
and the
Choḷa king
Rājarāja,
who issued the large Leyden grant and the inscriptions Nos. 40, 41 and 66 of the present
volume, with that
Rājarāja of the
Sūrya-vaṁśa, whose daughter
Kūndavā was married to the Eastern
Chalukya king
Vimalā-ditya,
who reigned from Śaka 937 (?) to 944. As
Rājarāja-deva boasts in his inscrip-tions of having conquered
Veṅgai-nāḍu, the country of the Eastern
Chalukyas, this marriage was
probably a forced one and the result of his conquest of
Vimalāditya.
The
identification of the
Rājarāja-deva of the Leyden grant and of Nos.
40, 41 and 66 with the father of
Kūndavā is confirmed by the
Koṅgu
Chronicle, where some of his charities are placed in Śaka 926.
The
Koṅgu Chronicle further suggests the probability of identify-ing
Kāndaḷūr, where
Rājarāja-deva built a hall (
śālā), with
Chidambaram, as it records that “he enlarged the temples at Chidambaram and erected
all kinds of towers, walls,
maṇḍapas, flights of steps, etc., and other matters.”
From this and the next-following inscription we learn that
Māmallapuram
belonged to
Āmūr-nāḍu,
a division of
Āmūr-koṭṭam,
and that the name of the Shore Temple was
Jalaśayana. The purport of the inscription
is a new division of the land of the town of
Māmallapuram, which had been agreed upon
by the citizens.
TEXT.
[1.] svasti śrī [||*] tirumakaḷ po-
[2.] lapperu nilaccelvi[yu]ntaṉakke-
[3.] yuri[m]ai pūṇ[ṭa]mai maṉa[kk]oḷakkā-
[4.] ntaḷuṟcālai kalamaṟut[taruḷi] veṅkai-
[5.] nāṭuṅ[ka]ṅkapāṭiyu[nuḷa]mpapāṭiyu[nta]-
[6.] ṭikaipāṭiyuṅkuṭama[lai]ñāṭuṅkol-
[7.] lamuṅkaliṅkamum eṇṭicai pukaḻ tara
[8.] īḻamaṇṭalamum iraṭṭapāṭi eḻaraiyila-
[9.] kkamuntiṇṭiṟal veṉṟittaṇṭāṟko-
[10.] ṇṭa taṉneḻil vaḷa[ru]ḻiyuḷellāyā-
[11.] ṇṭuntoḻutaka viḷaṅkum yāṇṭe ceḻi-
[12.] yarai tecu koḷ śrīkorājarājarāja-
[13.] kesarivarmmarāṉa śrīrājarājadevaṟku
yā-
[14.] ṇṭu irupattaiñcāvatu [|*] āmu[rk]ko-
[15.] ṭṭam vakai ceykiṉṟa [pu]tukkuṭai-
[16.] yāṉ ekatiraṉ aiyampatiṉ maṉnakara-
[17.] māmallapurattu jalaśayaṉadevar
te-
[18.] ṟkkil tirunantāvaṉatte iruk[ka] iṉna-
[19.] karattu nakarattomum periḷamaiyo-
[20.] mum emmilicaintu ceyta vyavastai-
[21.] yāvatu [||*] emmur nirnilamum veṇṇi-
[22.] lamum toṭṭanilamum kollainilamu-
[23.] m iṟainilamāmacceppeṟpaṭṭatu-
[24.] m nūṟu ma[ṉai]kkiḻ nā[l kūṟā]ka aṭai-
[25.] ppatākavum [|*] ippa[ri]cu aṭaiccu n[ā]-
[26.] lu kūṟiṭṭa oru kūṟu innakarattu ka[ṭu]-
[27.] mpiṭukucericcaṅkarappāṭiyā[rk]-
[28.] ku irupattaiñcu maṉaikku kūṟāva-
[29.] tākavum [|*] niṉṟa muṉṟu kūṟum eḻu-
[30.] pattaiñcu maṉaikkiḻ [kū]ṟāvatā-
[31.] kavum [|*] kūṟiṭṭa parice maṉaiyum nilamu-
[32.] m viṟkkavum oṟṟivaikkavum dharmma-
[33.] [d]āṉañceyya peṟuvatākavum [|*] ni-
[34.] lamum maṉaiyum kū[ṟaṭai]t[ta] pari[c]e
[35.] [la]kṣaṇañceytu kuṭuppatākavu-
[36.] m [|*] muṉpuḷḷa lakṣaṇañc[āṅkam ki]-
[37.] ḻivatākavum [|*] kūṟaṭaitta nilaṅka-
[38.] ḷil niṉṟa palluruvil pa[ḻa]maraṅka-
[39.] ḷ avvavakūṟuṭaiyāṉe peṟu-
[40.] vāṉākavum [|*] mañcikkattil niṉṟa-
[41.] ṉa nūṟu maṉaikkuṅkū[ṟā]vatākavum [|*]
[42.] nilamiṉṟiye patiṉāṟu vayasiṉ
[43.] mel viyāpārañceytiruppārai
[44.] araikkaḻañcu poṉṉum kūli-
[45.] kkucceytiruppārai araikkā-
[46.] l poṉṉum e-
[47.] ruṭaiyarāy va-
[48.] ricaikku muvārai-
[49.] kkālppoṉṉu-
[50.] m āṇṭu varai-
[51.] kkoḷvatākavum [|*]
[52.] ipparicu aṉṟe-
[53.] ṉṟārai me[l] ve-
[54.] ṟu irupattaiṅkaḻañcu poṉ daṇ-
[55.] ṭaṅkoḷvatākavum [|*] ipparicu em-
[56.] millicaintu vyavastai ceyto-
[57.] m nakarattomum periḷamaiyo-
[58.] mum [||*] ipparicu nakarattārum periḷa-
[59.] maiyāruñcolla eḻutiṉeṉ
[60.] iṉṉakarattu karaṇattāṉ tiruva-
[61.] ṭikaḷ maṇi kaṇṭa ṉāṉ tiruveḷaṟai
[62.] muvāyirattueḻunūṟṟuvaṉeṉ [|*] i-
[63.] vai eṉṉeḻuttu [||*]
TRANSLATION.
Hail! Prosperity! In the twenty-fifth year of (
the reign of) the illustrious
Ko-Rāja-rāja-Rājakesarivarman,
alias the illustrious
Rājarāja-deva, who,——while both the goddess of fortune and the great goddess of the
earth, who had become his exclusive property, gave him pleasure,——was pleased to build a jewel
(
-like) hall (
at)
Kāndaḷūr and conquered by his army, which was
victorious in great battles,
Veṅgai-nāḍu, Gaṅga-pāḍi, Nuḷamba-pāḍi,
Taḍigai-pāḍi, Kuḍamalai-nāḍu, Kollam, Kaliṅgam, Īṛa-maṇḍalam, which
is famed in the eight quarters, and
Iraṭṭa-pāḍi, (
the revenue from
which amounts to) seven and a half
lakshas; who,——while his beauty was increasing,
and while he was resplendent (
to such an extent) that he was always worthy to be
worshipped,——deprived the
Śer̥yas of their splendour,——We, the middle-aged citizens
of this town, unanimously made the following contract, while assembled in the
tirunandāvana to the south of (
the temple of)
Jalaśayana-deva at
Māmallapuram, the chief town of the fifty
(
villages called after)
Pudukkuḍaiyāṉ Ekadhīra,
which form
part of
Āmūr-koṭṭam.
(
Line 21.) The wet land, white (?) land, garden land, dry land and all other
taxable (?) land of our town shall be divided into four lots of one hundred
maṉais.
One lot of (
the land), which has been divided into four
lots according to this contract,
shall be a lot of twenty-five
maṉais
(which belongs) to the inhabitants of (
the quarter of)
Ka[ḍu]mbi-ḍugu-śeri (
alias)
Śaṁkara-pāḍi of this town. The remaining
three lots shall be a lot of seventy-five
maṉais. The
maṉais (of) the land
(
included in) the contract of division into lots may be sold, mortgaged, or used for
meritorious gifts; (
but) the
maṉais (of) the land shall be given away as defined
by the contract of the division into lots. The previous definition shall be wholly cancelled.
The fruit-trees, which stand in the various parts of the lands divided into lots, shall be
enjoyed by the owner of the respective lot. Those (
trees) which stand on the causeways
between the rice-fields,
shall belong to (
the whole of) the hundred
maṉais. Among those who are without land and are over the age of sixteen,——from those
who are engaged in trade half a
kaṛañju of gold (
poṉ), from those who work for
hire one-eighth of a
poṉ and for (
each) turn as ploughmen (?) three-eighths of a
poṉ shall be taken at the end of the year. From those who do not submit to this
contract, further twenty-five
kaṛañjus of gold shall be taken besides as a fine. We,
the middle-aged citizens of the town, have unani-mously established this
contract.
(Line 58.) I, Tiruveḷaṟai Muvāyirattu-eṛunūṟṟuvaṉ, the karaṇam
of this town, who worships the holy feet (of the god), wrote this contract according to
the orders of the middle-aged citizens. This is my signature.
No. 41. ON THE NORTH BASE OF THE SHORE TEMPLE.
The historical-part of this inscription is identical with that of the preceding one;
its date is the twenty-sixth year of Ko-Rājarāja-Rājakesarivarman, alias
Rāja-Rāja-rāja-deva.
The inscription, which is unfortunately mutilated, mentions three temples, two of which were
called after and consequently built by Pallava kings. The first of these two is
Jala-śayana or Kshatriyasiṁha-Pallava-Īśvara-deva. That
Jalaśayana was the name of the Shore Temple itself, appears clearly from the inscription No.
40. The second name for it, which is furnished by the present inscription, proves that the
Shore Temple was a foundation of a Pallava king Kshatriyasiṁha. The second
temple mentioned in the subjoined inscription is Rājasiṁha-Pallava-Īśvara-deva,
which, as appears from one of the Kāñchīpuram inscriptions (No. 24, verse 10), was the
original name of the Kailāsa-nātha Temple at Kāñchī. The
name of the third temple, Paḷḷikoṇḍaruḷiya-deva, (literally: “the god who is
pleased to sleep”) may perhaps refer to the Śrīraṅganāyaka Temple at
Paḷḷikoṇḍa near Viriñchipuram and would then explain the origin of the name
Paḷḷikoṇḍa.
TEXT.
[1.] svasti śrī [||*] tirumakaḷ polapperu
[2.] nilaccelviyum taṉakke urimai pū-
[3.] ṇṭamai maṉakkoḷakkāntaḷurccā-
[4.] lai kalamaṟuttaruḷi veṅkaiñāṭuṅka-
[5.] ṅkapāṭiyum nuḷampapāṭiyuntaṭikai-
[6.] pāṭiyuṅkuṭamalaiñāṭuṅkol[la]muṅ-
[7.] kaliṅkamum eṇṭikai pukaḻ tara ī[ḻa]ma-
[8.] ṇṭalamum iraṭṭapāṭi eḻarai ila[k]ka-
[9.] muntiṇṭiṟal veṉṟittaṇṭāṟk[k]o-
[10.] ṇṭa taṉneḻil vaḷaruḻiyuḷḷel-
[11.] lāyāṇṭuntoḻutaka viḷaṅkum yā-
[12.] ṇṭe [c]eḻiyarai tecu koḷ śrī-
[13.] korājarājarājakesarivarmmarā-
[14.] ṉa śrīrājarājarājadevaṟku yāṇ-
[15.] ṭu irupattāṟāvatu [|*] āmurkkoṭ-
[16.] ṭattāmurnāṭṭu nakaramāmallapurat-
[17.] tu nakarattomum periḷamaiyo-
[18.] mum i(n)[nnaka]rattu jalaśayanat-
[19.] tu
kṣatriyasiṃhapallavaīśva[ra*]-
[20.] ttu devarum irājasiṃha[pa]l-
[21.] lavaīśvarattu devarum paḷḷi-
[22.] koṇṭaruḷiya devarum uṭai-
[23.] ya bhaṭṭārattu poṉṉil i[tta]-
[24.] ḷikaḷil pati pañcācāryyapa..
[25.] ṭṭai[cu] devakaṉmikaḷ pa•
[26.] nā[ṅ]kaḷ koṇṭu kaṭava p[oṉ pa*]-
[27.] ttoṉpatiṉ kaḻaiñ[cu*]..
[28.] [i]tdevarkaḷukkutti••
[29.] [ṉa]māka uṭaiyār śrīra••
[30.] [va]r tirunāmattāl śrī•••
[31.] devaṉ eṉṟu ik[koṭṭam vakai*]
[32.] ceykiṉṟa putukku[ṭaiyaṉ*]
[33.] ekatiraṉ aimpatiṉ••
[34.] ñcavāṉañceyvika••
[35.] [ni]lattukku kiḻpā[ ṟkellai sa*]-
[36.] mudrakarai va[ḻi] pāvi•••
[37.] yil meṭṭukkum••
[38.] ṉpāṟkellai ita•••
[39.] poku peru vaḻik[ku]•••
[40.] lpāṟkel[lai]••
[41.] m kuraṅkaṉ••
[42.] kku kiḻakku••
[43.] iṉnakara••••
[44.] ḷḷat[tu]•••
[45.] ḷat[tu]••••
[46.] t[tukku]m•••
[47.] laiyu••••
[48.] nālāyi••••
[49.] cu kuḻiyi••••
[50.] poṉ••••
[51.] e[ri]yum•••
[52.] akapaṭṭa••••
[53.] [ vyamā] ka•••
[54.] kavum ipa•••
[55.] kaḻaiñ[cu*]•••
[56.] lam viṟṟu••
[57.] ma[mu]cce•••
[58 to 62.]•••••••••
[63.] peri••••
[64.] lla••••
[65.] tta••••
[66.] kaṟa••••
[67.] mu••••
[68.]•••••
[69.] vitta••••
[70.] m vita••••
[71.] ṟṟuka••••
[72.] ye••••
TRANSLATION.
Hail! Prosperity! In the twenty-sixth year of (
the reign of) the illustrious
Ko-Rāja-rāja-Rājakesarivarman,
alias the illustrious
Rāja-Rājarāja-deva,
etc.
——We, the middle-aged citizens of
Māmallapuram, a town in
Āmūr-nāḍu, (
a division) of
Āmūr-koṭṭam••••• of (
the temples of)
Jalaśayana, (
alias)
Kshatriyasiṁha-Pallava-Īśvara-deva at this town, and of
Rājasiṁha-Pallava-Īśvara-deva, and of
Paḷḷi-koṇḍaruḷiya-deva.•••••(
Line 31.)••• of the fifty (
villages called after)
Pudukkuḍaiyāṉ
Ekadhīra, which form part of this
koṭṭam.•••••No. 42. INSIDE THE SHORE TEMPLE.
This inscription is dated in the ninth year of Vīra-Rājendra-Choḷa-deva. It
records the gift of a piece of land from the great assembly (mahāsabhā) of
Śi[ṟi]davūr, alias Nara-siṁha-maṅgalam to “our lord
of Tirukkaḍalmallai.” By this the Shore Temple at Māmallapuram seems to be
meant.
TEXT.
[1.] svasti [||*] śrīvi[ra*]rājendra-
[2.] coḻadevarku yāṇ-
[3.] ṭu onpatāvatu tiru-
[4.] kkaṭalmallai em p-
[5.] erumānukku ci[ṟi]tavūrā-
[6.] na narasi[ṃ*]hamaṅkala-
[7.] ttu mahāsabhai-
[8.] yom tiruviṭaiyā-
[9.] ṭṭamāha viṭṭa eṅkaḷ
[10.] ūr ukkāvirivāk-
[11.] kālukkuttekku maṅ-
[12.] kalacceṟum yinta ku-
[13.] ṟiyān niṉṟa nārāyaṇaṉ-
[14.] māṅkaḷurāṉa kūttāṭi-
[15.] [pa]ṭṭi āka taṭi 5 ṉā[l] ku-
[16.] ḻi [2000] iṉṉāyaṉārku
[17.] tiruviṭaiyāṭṭamāha
[18.] iṟai iḻicci[kkuṭu]-
[19.] [tt*]om ivūr mah-
TRANSLATION.
Hail! In the ninth year of (
the reign of) the illustrious
Vī[ra]-Rājendra-Śoṛa-deva, we, the great assembly (
mahāsabhā)
of
Śi[ṟi]davūr,
alias Narasiṁha-maṅgalam, gave to our lord
(
of)
Tirukkaḍalmallai as exclusive property,
with exemption from
taxes, 5 rice-fields (
taḍi), consisting of 2,000
kur̥s (
of land; 1.
at)
Maṅgalachcheṟu to the south of the
Ukkāviri channel (
at)
our village; and (2.
at)
Nārāyaṇaṉ-māṅgalūr,
alias Kūttāḍi-paṭṭi, where (
the temple of) this god (
?
kuṟiyāṉ) stands.
II.——INSCRIPTIONS IN THE NEIGHBOURHOOD OF VELŪR.
No. 43. ON A STONE AT ARAPPAKKAM NEAR VELŪR.
This and the next-following seven inscriptions record grants to
Jvarakhaṇḍeśvara-svāmin of
Velūr,
i.e., to the Vellore Temple, which is nowadays
called
Jalakaṇṭhe-śvara.
The name of the temple is
spelt
Jvarakaṇḍeśvara in five inscriptions,
Jvarakaṇṭheśvara in two
others and
Jvarakaṇḍheśvara in one of them. The Sanskrit original of these various
forms seems to have been
Jvarakhaṇḍeśvara. Jvarakhaṇḍa, “the destroyer of fever,”
would be a synonym of
Jvarahara, which is applied to
Śiva in the name of one
of the Kāñchīpuram temples.
The inscriptions Nos. 43 to 46 are dated on the same day of the Akshaya year,
which was current after the expiration of the Śaka year 1488, and during the reign of
Sadāśiva-deva-mahārāyar. They record grants which were made to the
Vellore Temple at the request of Śiṉṉa-Bommu-nāyaka of Velūr by the
mahāmaṇḍaleśvara Tirumalaiya-deva-mahārāja, also called
Tirumalai-rājayaṉ, (the younger brother of) Rāmarāja, with the
consent of Sadāśiva-deva-mahārāyar.
The historical results obtained from these four inscriptions are:——
1. That
Sadāśiva-deva of
Vijayanagara was still alive in 1566-67 A.D.,
i.e., ten years after the latest grant mentioned in my second paper on the
Karṇāṭa Dynasty.
2. That, after the death of his elder brother Rāma,
Tirumala-rāja of
Karṇāṭa continued to acknowledge the king of
Vijayanagara
as his sovereign and submitted to the title of
mahāmaṇḍaleśvara.
3. The
Śiṉṉa-Bommu-nāyaka of the four inscriptions is perhaps identical
with “Bommi Reddi or Naidu,” to whom tradition assigns the foundation of the Vellore
Temple.
The Viḷāpāka grant of
Veṅkaṭa I. of Karṇāṭa dated Śaka 1523 mentions a
certain
Liṅga-bhūpāla, son of
Velūri-Bomma-nr̥pati and grandson of
Vīrappa-nāyaka- kshmāpa.
Velūri-Bomma is
evidently the same as
Śiṉṉa-Bommu-nāyaka of
Velūr. From the title
“prince”, which the Viḷāpāka grant attributes to Bomma and to his father and son, it follows
that his family were petty chiefs under the kings of
Karṇāṭa, who were again
nominally dependent on the kings of
Vijayanagara.
The inscription No. 43, as mentioned in Sewell's
Lists of Antiquities,
records the gift of the village of
Aṟappakkam, where it is still found.
TEXT.
[1.] śubhamastu svasti [||*] śrīsadā-
[2.]
śivadevamahārāyar pri-[3.] thivirājyam paṇṇi aru-
[4.] ḷāniṉṟa cakābdam 148-
[5.] 8 n meṟcellāni[ṉ*]ṟa
[6.] akṣayasa[ṃ*]vatssarattu ku-
[7.] mpanāyaṟṟu aparapakṣa-
[8.] ttu dvādaśi saumyavāsa-
[9.] rattu nāḷ śrīmanmahāma-
[10.] ṇḍaleśvararāmarājatiru-
[11.] malaiyadevamahārājā-
[12.] vukku velūr ciṉṉapo-
[13.] mmunāyakkar viṇṇap-
[14.] pañceykaiyil tiruma-
[15.] lairājayaṉ sadāśivadeva-
[16.] mahārāyar pātattile
[17.] viṇṇappañceytu v-
[18.] elūr jvarakaṇḍeśvara-
[19.] svāmikku aṅgaraṅgavai-
[20.] bhavattukku viṭuvitta grā-
[21.] mam aṟappakkam u dānap-
[22.] ālanayormmaddhye dānā-
[23.] cśreyonupālanam dā-
[24.] nāt svarggamavāpnoti p-
[25.]
ālanādaccutam padam uTRANSLATION.
Let there be prosperity! Hail! After
Śiṉṉa-Bommu-nāyaka (
of)
Velūr
had made a petition to the illustrious
mahāmaṇḍaleśvara
Rāmarāja-Tirumalaiya-deva-mahārāja,—— Tirumalai-rājayaṉ, having made a petition
at the feet of
Sadāśiva-deva-mahārāyar, gave the village of
Aṟappakkam
to (
the temple of)
Jvarakaṇḍeśvara-svāmin (
at)
Velūr for
(
providing) all kinds of enjoyments,
on Wednesday the twelfth lunar day of
the latter half of the month of
Kumbha of the
Akshaya-saṁvatsara, which was
current after the Śaka year 1488 (
had passed), while the illustrious
Sadāśiva-deva-mahārāyar was pleased to rule the earth.
(Line 21.) “Of a gift and protection, protection is more meritorious than a gift; by
a gift one obtains (only) heaven, by protection the eternal abode.”
No. 44. ON A STONE AT ARIYŪR NEAR VELŪR.
The object of the grant is “the village of Murukkeri-Śiṟṟeri within (the
boundaries of) Arugūr,” i.e., of the modern Ariyūr.
[1.] śubhamastu svasti [||*] śrīsadā-
[2.]
śivadevamahārāyar pri-[3.] thivirājyam paṇṇi aruḷā-
[4.] niṉṟa cakābdam 1488
[5.] n meṟcellāniṉṟa
[6.] akṣayasa[ṃ*]vatssarattu ku-
[7.] mpanāyaṟṟu aparapakṣa-
[8.] ttu dvādaśi saumyavāsa-
[9.] rattu nāḷ śrīmanmahāma-
[10.] ṇḍaleśvararāmarāja tiru-
[11.] malaiyadevamahārājā-
[12.] vukku velūr ciṉṉapo-
[13.] mmunāyakkar viṇṇa-
[14.] ppañceykaiyil ti-
[15.] rumalair[ā*]jayaṉ sadāśi-
[16.] vadevamahārāyar pāta-
[17.] ttile viṇṇappañc-
[18.] eytu velūr jvarakaṇḍe-
[19.] śvarasvāmikku aṅgaraṅga-
[20.] vaibhavattukku viṭuvitta
[21.] grāmam arukūrukkuḷ muru-
[22.] kkericiṟṟeri u dā[n*]pā-
[23.] lanayormmaddhye dānā-
[24.] cśreyotupālatam | dā-
[25.] nāt svarggamav[ā*]pnoti
[26.]
pālanādaccutam pada-[27.] m u
No. 45. ON A STONE AT ARUMBARITTI NEAR VELŪR.
The object of the grant is the village of Arumbaritti.
[1.]
śubhamastu svasti [||*] śrī-[2.] sadāśivadevamahārā-
[3.]
yar prithivir[ā*]jyam paṇṇi[4.] aruḷāniṉṟa cakābdam 1-
[5.] 488 n meṟcella-
[6.] āniṉṟa akṣayasa[ṃ*]vatssa-
[7.] rattu kumpanāyaṟṟu a-
[8.] parapakṣattu dvādaśi s-
[9.] aumyavāsarattu nāḷ
[10.] śrīmanmahāmaṇḍaleśva-
[11.] rarāmarājatirumalaiyad-
[12.] evamahārājāvukku v-
[13.] elūr ciṉṉapommu-
[14.] nāyakkar viṇṇappa-
[15.] ñceykaiyil tiruma-
[16.] lairājayaṉ sadāśivad-
[17.] evamahārāyar pāta[t*]ti-
[18.] le viṇṇappañc-
[19.] eytu velūr jvarakaṇ-
[20.] ḍeśvarasvāmikku aṅga-
[21.] raṅgavaibhavattukku
[22.] viṭuvitta grāmam aru-
[23.] mparitti u dānapālana-
[24.] yormmaddhye dānācśre-
[25.] yonupālanam [|*] dānāt
[26.] svarggamavāpnoti pā-
[27.]
lanādaccutam padam uNo. 46. ON A STONE AT ŚADUPPERI NEAR VELŪR.
The object of the grant is the village of Śadupperi.
[1.] śubhamastu svasti [||*] śrīsadā-
[2.]
śivadevamahārāyar pri-[3.] thivirājyam paṇṇi aru-
[4.] ḷāniṉṟa cakābda[m*] 148-
[5.] 8 n meṟcellāniṉ-
[6.] ṟa akṣayasa[ṃ*]vatssarat-
[7.]
tu kumpanā[ya*]ṟṟu amarapa-[8.] kṣattu dvādaśi sau-
[9.] myavāsarattu nāḷ śrīma-
[10.] nmahāmaṇḍaleśvara-
[11.] rāmarājatirumalaiyad-
[12.] evamahārājāvukku v-
[13.] elūr ciṉṉapommu-
[14.] nāyakkar viṇṇappa-
[15.] ñceykaiyil tiru-
[16.] malair[ā*]jayaṉ sad-
[17.] āśivadevamahārāya-
[18.] r pātattile viṇṇa-
[20.] jvarakaṇḍeśvarasvāmi-
[21.] kku aṅgaraṅgav[ai*]bhavat-
[22.] tukku viṭuvitta grāmam ca-
[23.] tupperi u dānapālana-
[24.] yormmaddhye dān[ā*]cśre-
[25.] yonupālanam | dānā-
[26.] t svarggamavāpnoti pā-
[27.]
lanādaccutam padam uNo. 47. ON A STONE AT ŚATTUVĀCHCHERI NEAR VELŪR.
This and the next-following two inscriptions are dated on the same day of the
yuva year, which was current after the expiration of the Śaka year 1497, and during the
reign of the mahāmaṇḍaleśvara Śrīraṅga-deva-mahārāyar. They record
grants to the Vellore Temple, which were made at the request of Śiṉṉa-Bommu-nāyaka
of Velūr by Kr̥shṇappa-nāyaka Ayyaṉ, with the consent of
Śrīraṅga-deva-mahārāyar.
The
Śrīraṅga-deva mentioned in Nos. 47 to 49 is
Śrīraṅgarāya I. of
Karṇāṭa, of whom we have copper-plate grants of Śaka 1497 and 1506
. An inscription of his tributary
Kr̥shṇappa-nāyaka dated Śaka 1500
has been translated by Mr. Rice.
On
Śiṉṉa-Bommu-nāyaka of
Velūr, see the introduction of No. 43.
The inscription No. 47 records the gift of the village of Śattuvāchcheri, where it
is still found.
TEXT.
[1.] u śubhamastu u
[2.]
ṭha śvasti [||*] śrīmanmahāma-[3.] ṇḍaleśvaraśrīraṅgadeva-
[4.]
mahārāyar pr̥dhivirā-[5.] jyam paṇṇi aruḷāniṉṟa
[7.] mel cellāniṉṟa yuva-
[8.]
caṃvaṟsarattu
makaranā-[9.]
yaṟṟu kiṣṇapakṣattu
triy-[10.]
oteci putavārattu nāḷ
kiṣṇa-[11.] ppanāyakkar ayyaṉ pāta-
[12.] tile velūr ciṉṉapo-
[13.] mmunāyakkar viṇṇappa-
[14.] ñceykaiyil kiṣṇappa-
[15.] nāyakkar ayyaṉ śrīraṅga-
[16.] [t]evamahārāyar pātati-
[17.] [l]e viṇṇappañcey-
[18.] tu velūr jvarakaṇḍe-
[19.] śvarasvāmikku aṅka[ra]-
[20.] [ṅ]gavaibhogattukku
[21.] [viṭu]vitta grāmam cat-
[22.] [tu]vācceri | u dāna-
[23.] pālanayormmaddhye
[25.] pālanam [|*] dānāt
[26.] svargamavāpnoti
[27.] pālanādacyutam
[28.] padam | u śubhamastu
TRANSLATION.
Let there be prosperity! Hail ! After Śiṉṉa-Bommu-nāyaka (of)
Velūr had made a petition at the feet of Kr̥shṇappa-nāyaka
Ayyaṉ,——Kr̥shṇappa-nāyaka Ayyaṉ, having made a petition at the feet of
Śrīraṅga-deva-mahārāyar, gave the village of Śattuvāchcheri to (the
temple of) Jvarakaṇḍheśvara-svāmin (at) Velūr for (provid-ing) all kinds of enjoyments, on Wednesday the thirteenth lunar day of the dark
half of the month of Makara of the Yuva-saṁvatsara, which was current after the
Śaka year 1497 (had passed), while the illustrious mahāmaṇḍaleśvara
Śrīraṅga-deva-mahārāyar was pleased to rule the earth.
(
Line 22.) “Of a gift and protection,”
etc.
Let there be
prosperity !
No. 48. ON A STONE AT ŚAMAṄGINELLŪR NEAR VELŪR.
The object of the grant is the village of Śeṇbaga-Perumāḷ-nallūr, i.e., the
modern Śamaṅginellūr.
[1.] u śubhamastu u
[2.]
śvasti [||*] śrīmanmahāma-[3.] ṇḍaleśvaraśrīraṅgade-
[4.] vamahārāyar pr̥dhivi-
[5.] rājyam paṇṇi aruḷā-
[6.] niṉṟa śakābdam 149-
[7.] 7 n mel cellāniṉṟa
[8.]
yavacaṃvaṟcarattu
makaran-[9.]
āyāṟu kiṣṇapakṣattu
tri-[10.] yoteci putavārattu ṉā-
[11.] ḷ kiṣṇappanāyakkar ay-
[12.] yaṉ pāta[t*]tile velūr
[13.] [ci]ṉṉapommunāyak-
[14.] kar viṇṇappa(m)ñcey-
[15.] kaiyil kiṣṇappanāya-
[16.] kkar ayyaṉ śrīraṅga-
[17.] devamahārāyar pā-
[18.] tattile viṇṇappa-
[19.] ñceytu velū[r*] jvara-
[20.] kaṇṭheśvarasvāmikku
[21.] aṅkaraṅkavaib-
[22.] hogattukku viṭuvit-
[23.] ta grāmam ceṇpakap-
[24.] perumāḷnallūr [||*] dāna-
[25.] pālanayormmaddhye dā-
[26.] nāt śreyonupālana-
[27.] m [|*] dānāt svargamavāpn-
[28.]
oti pālanādaścutam pa-[29.] dam u śubhamastu u
No. 49. ON A STONE AT PERUMAI NEAR VELŪR.
The object of the grant is the village of Perumugai (?), i.e., the modern
Perumai.
[1.] u śubhamastu u
[2.]
ṭha śvasti [||*] śrīmanmahā-[3.] maṇḍaleśvaraśrīra-
[4.] ṅgadevamahārāyar
[5.] pr̥dhivirājyam paṇ
[6.] ṇi aruḷāniṉṟa śakā-
[7.] bdam 1497 n
[8.] mel cellāniṉṟa
[9.] yuvacaṃvaṟcarattu maka-
[10.]
ranāyāṟu kiṣṇapakṣattu[11.] triyoteci putavārattu
[12.] ṉāḷ kiṣṇappanāyakkar
[13.] ayyaṉ pātattile v-
[14.] ēlūr ciṉṉapommu-
[15.] nāyakkar viṇ[ṇa]ppa-
[16.] ñceykaiyil kiṣṇap-
[17.] panāyakkar ayyaṉ śrī-
[18.] raṅgadevamakārāyar
[19.] pātatile viṇṇap-
[20.] pañceytu ve[ lūr jva]-
[21.] rakaṇṭhe[ śvarasvāmikku a]-
[22.] ṅkara[ ṅgavaibhogattu]-
[23.] kku [viṭu]vi[t]ta [ grāmam pe]-
[24.] ru[muk]ai [||*] d[ānap]āla[nay]-
[25.] ormmad[dhye dānāt śre]-
[26.] yonupālana[m | dānāt sva]-
[27.] rgamavāpnoti pāla-
No. 50. ON A STONE AT ŚEKKAN6ŪR NEAR VELŪR.
This inscription records the gift of the village of Śekkaṉūr to the Vellore
Temple.
TEXT.
[1.] śubhamastu [||*]
[2.] velūr cura-
[3.] kaṇṭṭecu-
[4.] racuvāmiyā-
[5.] ṟkku kālaca-
[6.] ntipūcaik-
[7.] ku viṭṭa kiṟāma-
[8.] m cekkaṉū-
[9.] rkiṟāmam [||*] śu-
[10.] bhamastu u
TRANSLATION.
Let there be prosperity ! The village of Śekkaṉūr was given for (the requirements
of) daily worship to (the temple of) Jvarakaṇḍeśvara-svāmin (at)
Velūr. Let there be prosperity !
No. 51. ON A ROCK ON THE TOP OF THE BAVĀJI HILL NEAR VELŪR.
This rock-inscription is written in bold archaic letters; the lines are irregular and
very close to each other. The inscription is dated in the twenty-sixth year of a king
called
Kaṉṉara-deva, and records that
Velūr-pāḍi was given to the temple
of
Paṉṉapeśvara on the top of the hill of
Śūdāḍupārai
(
Śūdāḍupārai-malai) by
Nuḷambaṉ Tribhuvana-dhīra,
alias Muḍi-melaṉ Śrī-Pallava-Murāri. Another
Nuḷambaṉ, the first
part of whose name is indistinct on the stone, and who was probably a relation of Nuḷambaṉ
Tri-bhuvanadhīra, seems to have received
Velūr-pāḍi together with the
hill of
Śūdāḍupārai from
Vīra-Choḷa. Velūr-pāḍi is probably the
same as
Velapāḍi, a suburb of Vellore, near which the Bavāji Hill is situated, and
which is supposed to be the oldest part of the town.
Śūdāḍupārai-malai must have been the old name of the
Bavāji Hill. It was situated in the north of
Paṅgaḷa-nāḍu, a division of
Paḍuvūr-koṭṭam. The
Śiva temple on its top had been founded by, and was
called after, a certain
Paṉṉappai.
Besides the present Tamil inscription, five obliterated Telugu inscriptions are found on the
top of the Bavāji Hill. Four of them mention a certain Nallaguruvayya; one
of these four inscriptions is dated in Śaka 1539, the Piṅgaḷa year.
TEXT.
[1.] || svasti [||*] śrīkaṉṉaratevaṟku yāṇṭu irupattāṟāvatu
[2.] paṭuvūrkkoṭṭattuppaṅkaḷanāṭṭu vaṭakkil vakai[ nta
cū]-
[3.] tāṭupāraimalai melppaṉṉappai eṭuppitta
[4.] paṉṉapeśvarattukku pokamāka innāṭṭu velū-
[5.]
rppāṭi e*makan nuḷampaṉ vīracoḻar pakkal[6.] cūtāṭupāraimalai akappaṭa dhārai aṭṭuvittu ko-
[7.] ṇṭu śadrātittaruḷḷavum
udakapūrvvañcey-
[8.] tu kuṭutteṉ nuḷampaṉ tiripuvaṉatīraṉeṉ [|*]
[9.] idharma rakṣittāraṭieṉ muṭimelaṉ śrīpalla-
[10.] vamurāri [|*] idharma iṟakkuvāṉ kaṅkai
kumariyiṭaicce-
[11.] ytār ceyta pāvaṅkoḷvāṉ ||
TRANSLATION.
Hail! In the twenty-sixth year of (
the reign of) the illustrious
Kaṉṉara-deva,
I,
Nuḷambaṉ Tribhuvanadhīra,
gave, with a libation of water, to
(
the temple of)
Paṉ-ṉapeśvara, which
Paṉṉappai had
caused to be erected on the hill of
Śūdāḍupārai (
Śūdāḍupārai-malai),
which is situated in the north of
Paṅgaḷa-nāḍu in
Paḍuvūr-koṭṭam, to
be enjoyed as long as the moon and the sun endure,
Velūr-pāḍi, (
a village) of
this
nāḍu, (which)••• Nuḷambaṉ had received from
Vīra-Śoṛar,
together with the hill of
Śūdāḍu-pārai, as a lasting gift.
I,
Muḍi-melaṉ,
the illustrious
Pallava-Murāri,
(
shall be) the servant of those who protect this charitable gift. He who injures this
charitable gift, shall incur the sin committed by those who commit (
a sin) near the
Gaṅgā (
or)
Kumari.
No. 52. ON THE NORTH WALL OF THE PERUMĀḶ TEMPLE AT GĀṄGANŪR NEAR VELŪR.
This inscription is dated in the
Pramāthin year, which was the 17th year of
Sakalaloka-chakravartin Śambuvarāya. This date is at variance with that
of a Kāñchīpuram inscription, according to which the
Vyaya year and the Śaka year
1268 corresponded to the 9th year of
Sakalalokachakravartin Rājanārāyaṇa
Śambuvarāyar,
and we must either assume that the 9th year is a
misreading for the 24th year, or that the king mentioned at Kāñchīpuram and that of the
present inscription are two different persons.
The inscription is a receipt for the cost of a
kāṇi, which a certain
Tiruveṅgaḍam-uḍaiyāṉ seems to have sold
to the
villagers of
Nīlakaṇṭha-chaturvedi-maṅgalam and of
Śrī-Mallinātha-chaturvedi-maṅgalam. The first of these two villages was also
called
Gāṅgeya-nallūr (
the modern Gāṅganūr) and was situated
in
Karaivar̥-Āndi-nāḍu.
TEXT.
[1.] cakalalokaccakkaravatti śrī veṉṟu maṇ koṇṭa campuvarāyakku
yā[ṇ]ṭu 17 āvatu
pramāthisaṃvatsarattu
r̥ṣabhanāyaṟṟu pūrvva[pakṣattu]
[2.]
prathamaiyum tiṅkaḷ kiḻamaiyam
p[e]ṟṟa rohiṇi ṉāḷ karaiva[ḻi]-āṉtiṉāṭṭu akaram
kāṅkeyanallūrāna nilakaṇṭa[
ccaturvve]-
[3.] dimaṅkalattu magājanattukkum
śrīmallikā[tha]cca[tu]rvvedimaṅkalattu
mahāja-nattukkum (k)kottaṉpāk[kamuṭai]-
[4.]
yāṉ tiruveṅkaṭamuṭaiyāneṉ kāṇi vilai
pramāṇakaccāttu pa[ṇ]ṇi kuṭuttapaṭi
vemappa[s]ārauṭaiyāṉ viracamapaccetirā•••[5.]
[ṇṭu] uṭaiyenāṉ ivvakaraṅkaḷil kaṇakkakāṇi
iṟr̥ai nāḷ i[pa] ••
[ku] vi[lai]
kuṭut[tuk]koḷ[ḷu]vatāṉa emmil i[c]ainta [vilai pa]•••[6.] nallappaṇam vācipaṭar viracamappaṉ kuḷikai [[?]] 170
ippaṇam ṉūṟṟue[ḻupatu]•••
[7a.] i[v*]vūrkaḷil kaṇakkakāṇi vilai
pramāṇakaccāttu paṇṇi kuṭu-
[7b.] tteṉ ṉilakaṇ[ṭa]ccaturvvedimaṅkalattu
mahājanattukkum śrī[ mallināthac-caturvvedima]-
[8a.] ṅkalattu mahājanattukkum
kottampākkamuṭaiyāṉ tiruve-
[8b.] ṅkaṭamuṭaiyāneṉ [|*] i[p*]paṭikku
ivai tiruveṅkaṭa-muṭaiyā•••
TRANSLATION.
On the day of (the nakshatra) Rohiṇi, which corresponds to Monday, the first lunar
day of the former half of the month of Ṛishabha of the Pramāthin year,
(which was) the 17th year of (the reign of) Sakalalokachakravartin, who,
having conquered fortune, took the earth, Śambuvarāya,——Whereas I,
Kottaṉpākkam-uḍaiyāṉ's (son) Tiruveṅgaḍam-uḍaiyāṉ, gave to the great people of Gāṅgeya-nallūr, alias
Nīlakaṇṭha-chaturvedi-maṅgalam, a village in
Karaivar̥-Āndi-nāḍu, and to the great people of Śrī-Malli-nātha-chaturvedi-maṅgalam a receipt for the cost of a kāṇi;••••• I,
Kot-tambākkam-uḍaiyāṉ's (son)
Tiruveṅgaḍam-uḍaiyāṉ, (hereby declare, that I) gave a receipt for the cost
of a kāṇi, (as measured by ?) the accountant of these villages, to the great people of
Nīlakaṇṭha-chaturvedi-maṅgalam and to the great people of Śrī-Malli-nātha-chaturvedi-maṅgalam. This [is the signature of]
Tiruveṅgaḍam-uḍaiyā[ṉ].
No. 53. ON THE INNER WALL OF THE PERUMĀḶ TEMPLE AT ŚOṚAPURAM NEAR VELŪR.
This inscription is written in archaic characters; it is much obliterated, and incomplete at
the end. The date is the twenty-third year of Ko-Vijaya-[Siṁha]vikramavarman. The
inscription records a grant to the Vishṇu temple at Kāṭṭuttumbūr, which
was probably another name of Śoṛapuram. The temple had been founded by the same
person or persons who made the grant. The object granted was a piece of land at
Kanakavalli, which, like Kāṭṭuttumbūr itself, belonged to
Paṅgaḷa-nāḍu, a division of Paḍuvūr-koṭṭam.
TEXT.
[1.] svasti [||*] śrīkovicaiya[ci]m[ma]vikkiramaparmaṟkku yāṇṭu
irupattumuṉṟāvatu paṭuvūrkkoṭṭattuppaṅ-
[2.] kaḷanāṭṭukkāṭṭuttumpūr nārāyaṇabhaṭṭārakarkku
śrīkoyil eṭuppittu kaṉakavalli viṣṇuśrībhūmi eṉṉu-
[3.] m nāmadheyattāl amaippittu itaṉukku
trikālam ārādhippataṟkum trikālam
tiruamurtukkum na-
[4.] ndāviḷakkum ārādhippāṉukku ja• tamum āka
ikkoṭṭattu ināṭṭu kaṉakavalli eri kiḻ bhūmi i
TRANSLATION.
Hail! In the twenty-third year of (the reign of) the illustrious
Ko-Vijaya-[Siṁha]-vikramavarman,——having caused a sacred temple to be
erected to Nārāyaṇa-bhaṭṭāraka (at) Kāṭṭuttumbūr
in Paṅgaḷa-nāḍu, (a division) of Paduvūr-koṭṭam, [I
gave] to it a piece of land below the tank (at) Kanakavalli in the same
nāḍu and the same koṭṭam, which [I] called “the sacred land of
Vishṇu (at) Kanakavalli,” for the worship at the three times (of
the day), for the sacred food at the three times, (for) the nandā lamp
(and) for the worshipper.
No. 54. ON THE BASE OF THE ĪŚVARA TEMPLE AT TEḶḶŪR NEAR VELŪR.
This inscription is dated in the reign of the mahāmaṇḍaleśvara
Vīrapratāpa-Deva-rāya-mahārāya (of Vijayanagara) and in Śaka
1353, the Sādhāraṇa year. It records that the family (kuḍi) of
Māraṇaṉ-uḷḷiṭṭār, which belonged to Pallava-nallūr, was given to the
temple at Teḷḷaiyūr (the modern Teḷḷūr), alias
Pukkaḷappuram, which belonged to Vaḍapuri-Āndi-nāḍu in
Paṅgaḷa-nāḍu, a division of Paḍuvūr-koṭṭam
in Jayaṅkoṇḍa-Choḷa-maṇḍalam.
TEXT.
South.
[1b.] svasti [||*] śrīmanmahāmaṇḍaleśvaran
arirāyavibhāṭaṉ bhāṣaikku tappuva
rāyar kaṇṭaṉ
pūrvvadakṣaṇapaccamottarasamudrādhipati
śrīvīrapratāpade[va]rā-
East.
[1.] yamahār[ā*]ya prathivīrājyam pa[ṇ*]ṇi
[a]ruḷāniṉṟa śakābdam 1353
South.
[1
a.]
sādhāraṇavaruṣam kaṟkaṭakanāya[ṟṟu]
pūrvvapakṣattu pañcamiyum tiṅ[kaḷ ki]-ḻamaiyum peṟṟa tiruv[o]ṇattu nāḷ
jayaṅkoṇṭacoḻamaṇṭalattu paṭuvūrkoṭṭattu paṅkaḷanāṭṭu vaṭapuriāntināṭṭu
[a]karam teḷḷaiyūrāna pukkaḷappurattu nāyinārukku āntiṭṭu vaṭuki
maṉṟāṭi atikārikaḷ va ••• nāyakkatecu . kañcaṉanum taṉmacātanam
paṇṇikkuṭuttapaṭi inta nāyinārukku āntiṭṭu.
[2.]
pallavanallūrccervaikkuṭi m[ā]raṇaṉuḷḷiṭṭārai tirunantāviḷakku
kuṭi āka candrātittavaraiyum cellumpaṭikku
udakapūrvva dharmmadānamāka paṇṇik-kuṭuttom
[||*] ippaṭi paṇṇikkuṭutta inta māraṇaṉuḷḷiṭṭār eṅke irukkilum inta nāyinārukku
i[ya]kka kaṭavanākavum [||*] inta taṉmacātanakkuṭiEast.
[2.] vaḻi ellām inta nāyinār kuṭi vaḻi ākakkaṭavatākavum [||*]
ippaṭi paṇṇikkuṭutta inta taṉmacātanattukku akitam pa[ṇ*]ṇināruṇṭānāl
South.
[3.]
keṅkaikkarayil kurāl pacuvai koṉṟa pāvatte poka
kaṭavum [||*] m(ā)heśvvararakṣai [||*]TRANSLATION.
Hail! On the day of (
the nakshatra) Tiruvoṇam, which corresponds to
Monday, the fifth lunar day of the former half of the month of
Karkaṭaka of the
Sādhāraṇa year (
and) the Śaka year 1353, while the illustrious
mahāmaṇḍaleśvara, the conqueror of hostile kings, the destroyer of those kings who
break their word, the lord of the eastern, southern, western and northern occans, the
illustrious
Vīrapratāpa-Devarāya-mahārāya was pleased to rule the earth,——Whereas
(
we),••••• gave a
dharmaśāsana to (
the temple of) the lord
of
Teḷḷaiyūr,
alias Pukkaḷappuram, a village in
Vaḍapuri-Āndi-nāḍu, (
which belongs) to
Paṅgaḷa-nāḍu, (
a
division) of
Paḍuvūr-koṭṭam in
Jayaṅkoṇḍa-Śoṛa-maṇḍalam; ——We
(
hereby declare, that we) gave to this lord the family (
called)
Māraṇaṉ-uḷḷiṭṭār, which belongs to
Pallava-nallūr, as a family
(
which has to maintain) a
tirunandā lamp, with a libation of water, as a
meritorious gift, to last as long as the moon and the sun. These
Māraṇaṉ-uḷḷiṭṭār, who were thus given, shall attend to (
the worship of)
this lord, wherever they are. The whole family (
named in) this
dharmaśāsana,
(together with) their descendants, shall be the family of this lord. If there is anybody
who injures this
dharma-śāsana, which was thus given, he shall incur the
sin of one who has killed a tawny cow on the bank of the
Gaṅgā. Let
Maheśvara be the protector!
No. 55. ON THE WEST AND SOUTH WALLS OF THE VIRŪPĀKSHEŚVARA TEMPLE AT VEPPAMBAṬṬU NEAR
VELŪR.
This inscription is dated in Śaka 132[8] expired and the
Vyaya year current. It is
a deed of sale of the revenue in gold and the revenue in rice of one half of the village
of
Veppambaṭṭu and of the village of
Śiṟu-Kaḍambūr. The first-mentioned
village belonged to
Āndi-nāḍu, a division of
Agara-paṟṟu. Both villages
are stated to have been granted to the temple of
Virūpāksha-deva at
Veppambaṭṭu by
Vīrapratāpa-Bukka-mahārāyar (
of
Vijayanagara), and the temple itself is said to have been conse-crated one year
before the date of the inscription in the
Pārthiva year,
i.e., Śaka 1328
current. This date is puzzling, as it does not agree with other inscriptions, according to
which
Bukka's son
Harihara II. was reigning in Śaka 1301 and 1321.
The cost of one half of the first village and of the second village as well as the total
are given in kuḷapramāṇas or kuḷas of gold (poṉ) and in
paṇas. In line 2 of the south wall another gold standard, called kovai, seems to
be mentioned. The numerous signs for fractions, which occur throughout the inscription, are
palaeographically interesting.
TEXT.
West.
[1.]
svasti śrī vijayātbhudaya [||*] śakābdam
132[8] ṉ mel cellāniṉṟa pārttivasaṃvatsarattukkuccellum
viyasaṃvatsarattu jeṣṭabahuḷaSouth.
[1.] amāvāsyaiyum viyāḻakkiḻamaiyum peṟṟa nāḷ
[|*] śrīmanmahārājādhirājarāja-parameśvaraśrīvīrapratāpapukkamahārāyar
veppampaṭṭu virūpākṣatevaṟku
West.
[2.]
aṅgaraṅgabhogaamutupaṭikku dharmmaśāsanam āka
kuṭutta sausti
muṉṉāḷ vaiśākaśuddadvādaśiyum guruvārattu
nāḷ pratiṣṭaiSouth.
[2.] ākaiyāl aṉṉāḷ mutal ākakkuṭutta akarappaṟṟu āṉtināṭu
veppampaṭṭu ūr oṉṟukku kuḷapramāṇam poṉ 242 [?]
4pama takukkovai
West.
[3.] poṉ 36 [?] 5[?] [|*] itil nāyiṉār virūpākṣatevaṟku
addhyayanam paṇṇum brāmmaṇarkku
sarvvamānnyam āka kuṭutta ūr pāti-
South.
[3a.] kku kuḷapramāṇam poṉ 121 [?] 2
nīkkī ūr pātikku kuḷam poṉ 121 [?] 2pama m
[|*] irāvutta canti opuḷi āy
West.
[4.] kaṅki[n]ātarkkucceṉṟa•• nāṭu ciṟukaṭampūr ūr 1 kku
kuḷapramāṇam poṉ 162 [?] 4[?] [|*] āka ūr
1[?] kku (ku)kuḷa-
South.
[4a.] m poṉ 283 [?] 6[?] [|*] akṣarattāl
virūpākṣatevar aṅgaraṅgabhogam
amr̥tapaṭikku
pārtthivavaruṣamvaiśākacu-
West.
[5.] ddhaduvādaśiyum guruvāram mutalāka
eṉṟeṉṟaikku sarvvamānnya[m] dha[rmmaśā]sanam āka
kuṭutta ūr [oṉṟu] araikkum kuḷapramāṇam
South.
[5a.] poṉ [iru]nūṟṟueṇpattumūṉṟu paṇam
āṟemukkālemukkāṇikkum cuṅkam [u]bhaiyam māmagam
iṭattuṟai puṟampu ā[ka] saka-
[3b.] lasvarnnādāyamum sakalabhaktātāyamum
cekkukaṭamai
[4b.] veṭṭivari tirupputiyitu erimiṉvīṟppaṇam uvaccavari
[5
b.]
vaṇṇārvari uṭppaṭa āca[ṃ*]drārkkastā[hi] āka sarvvamānnya āka kuṭuttom
stāna(m)pūrvva(va)m [||*]
aṟṟamari āticiruppaṇaṅkaḷ eḻuttu [||*]TRANSLATION.
Hail! Prosperity! Victory! Fortune! On Thursday, the new moon of the dark half
of
Jyaishṭha of the
Vyaya year, which follows the
Pārthiva year
(
and) which was current after the Śaka year 132[8] (
had passed), after having
bathed, we gave as a
sarvamānya, to last as long as the moon and the sun, all the
revenue in gold and all the revenue in rice,
excluding tolls, offerings,
māmagam (and)
iḍattuṟai, including the tax on oil-mills, the tax
for the
Veṭṭi, the holy first fruits, the money from the sale of the
fish in the tanks, the tax on
Uvachchas and the tax for the
washermen, against (
payment of the sum detailed below):——(1.) 242
kuḷapramāṇas
of gold and 4(1/16)
paṇas——equal to 36
kovais (?) of gold and 5(1/8)
paṇas——for one village, (
viz.)
Veppambaṭṭu (
in)
Āndi-nāḍu, (
a division of)
Agara-paṟṟu, which, as the
consecration of the temple took place on a former day, (
viz.) on Thursday, the
twelfth lunar day of the bright half of
Vaiśākha, was given from that day forward by a
dharmaśāsana, for (
providing) enjoyments of all kinds and rice
to (
the temple of)
Virūpāksha-deva (
at)
Veppambaṭṭu by the
illustrious
mahārājādhirāja-rājaparameśvara, the illustrious
Vīra-pratāpa-Bukka-mahārāyar; having deducted from this (
sum of 242
kuḷapramāṇas of gold and 4(1/16) paṇas) 121
kuḷapramāṇas of gold and 2
paṇas for the (
first) half of the village, which was given as a
sarvamānya to the
Brāhmaṇas studying the
Vedas, (who are
connected) with (
the temple of) the lord
Virūpāksha-deva, (
there
remain to be paid) 121
kuḷas of gold and 2(1/16)
paṇas for the
(
second) half of the village; (2.) 162
kuḷapramāṇas of gold and 4(1/2),
(1/5), (1/40)
paṇas for 1 village, (
viz.)
Śiṟu-Kaḍambūr•••••• , in
all, 283
kuḷas of gold and 6(3/4), (3/80)
paṇas for the 1(1/2) villages
(
viz., 121
kuḷapramāṇas of gold and 2(1/16)
paṇas for the second half
of Veppambaṭṭu
and 162
kuḷapramāṇas of gold and 4(1/2), (1/5), (1/40)
paṇas for Śiṟu-Kaḍambūr); in words: two hundred and eighty-three
kuḷapramāṇas of gold and six and three fourths and three eightieths
paṇas (were
to be paid) for the one and a half villages, which were given by a
dharmaśāsana,
as a
sarvamānya, for ever, from Thursday, the twelfth lunar day of the bright half of
Vaiśākha (of) the
Pārthiva year, for (
providing) enjoyments of all kinds
and rice (
to the temple of)
Virūpāksha-deva.
The signature of Aṟṟamari Ādi-Śiruppaṇaṅgaḷ.
III.——INSCRIPTIONS AT AND NEAR VIRIÑCHIPURAM.
No. 56. INSIDE THE FRONT GOPURA OF THE VIRIÑCHIPURAM TEMPLE, SECOND INSCRIPTION TO THE
RIGHT.
This inscription is dated during the reign of Vīrapratāpa-Devarāya-mahārāja
(of Vijayanagara) and in the Viśvāvasu year, which was current after the
expiration of the Śaka year 1347. It refers to a question of the sacred law (dharma) of
the Brāhmaṇas, which was settled by the Brāhmaṇas of the kingdom of
Paḍaivīḍu, among whom Karṇāṭa, Tamiṛ, Telugu and Lāṭa
Brāhmaṇas are mentioned. Their representatives signed an agreement to
the effect, that henceforth marriages among their families had only to be concluded
by kanyādāna, i.e., that the father had to give his daughter to the bridegroom
gratuitously. Both the father who accepted money, and the bridegroom who paid money for the
bride, should be subject to punishment by the king and to excommunication from their
caste. This practice was evidently adopted on the authority of the canonical works on sacred
law, which condemn in strong terms the payment of money for the bride, and use the
term āsura-vivāha for a marriage thus concluded. The four forms of marriage permitted
to Brāhmaṇas are mere varieties of the marriage by kanyādāna.
To the end of the inscription a large number of signatures of
Brāhmaṇas are
attached. This part of the original is obliterated to such an extent that a satisfactory
transcript cannot be given. In some cases, the places where the single
Brāhmaṇas came
from, are registered. As the identification of these localities might be useful for fixing the
extent of the kingdom of
Paḍaivīḍu, I subjoin those which may be read with
certainty:
Kaḷañjiyam, Kamalapādam, Marudam, Maṅgalam, Araiyapāḍi,
Kaṇṇamaṅgalam, A[ga]t-terippaṭṭu, Enādapāḍi. Two
other inscriptions mention
Guḍiyātam and
Vallam as belonging to the kingdom of
Paḍavīḍu or
Paḍaveḍu.
The kingdom of
Paḍaivīḍu (
Paḍaivīṭṭu
rājyam) was called after the town of
Paḍaivīḍu, now
Paḍaveḍu in the
Polūr Tālluqa of the North Arcot District.
According to two
Vijayanagara inscriptions, it formed a district of
Toṇḍai-maṇḍalam.
The name
Paḍaivīḍu means “an encamp-ment” and seems to owe
its origin to a temporary camp of some king, around which a city arose in course of time.
TEXT.
[1.] śubhamastu
[2.] svasti [||*]
śrīmaṉmahāirājādirājaparameśvarāṉa
śrī[vī]rapratāpadevarāya- mahārāja
pri-
[3.] dhivirājyam paṇṇi aruḷāṉiṉṟa śakābdam 1347ḻiṉ
mel cellāṉi[ṉ*]ṟa viśvāvasu-
[4.]
varuṣam paṅkuṉi mātam 3 kku
ṣaṣṭiyu[m*] budhaṉ kiḻamaiyum peṟṟa aniḻattu nāḷ paṭaiviṭṭu irājyattu[5.]
aśeṣavidyamahājanaṅkaḷum arkkapuṣkaraṇi
gopināthasannadhiyil[e][6.] dharmmasthāpanasamayapatram paṇṇi kuṭuttapaṭi iṟṟai nāḷ mutalāka
inta-
[7.]
ppaṭaivīṭṭu rājyattu brāhmaṇaril
kaṉṉa[ṭi]kar tamiḻir teluṅkar ilāḷar mutalā-[8.]
ṉa aśeṣagotrattu aśeṣasūtrattil
aśeṣaśā[kh*]aiyilavatkaḷum
vivāham paṇ-[9.] ṇumiṭattu kanyādānamāka vivāham
paṇṇakkaṭavarākavum [|*] kanyādānam paṇṇāmal
[10.] poṉ vāṅkippeṇ kuṭuttāl poṉ kuṭuttu vivāham
paṇṇiṉāl irājadaṇḍattukkum uṭpaṭṭu
[11.] brāhmaṇyattukkum puṟampākakkaṭavāreṉ[ṟu] paṇṇi[na]
dharmmasthāpanasamayapatram [||*] ippaṭikku
aśeṣavidyama-
[12.] hājanaṅkaḷ eḻuttu [||*] ••••••
TRANSLATION.
Let there be prosperity! Hail! On the day of (
the nakshatra) Anusham,
which corre-sponds to Wednesday, the sixth lunar day, the 3rd (
solar day) of
the month of
Paṅguṉi of the
Viśvāvasu year, which was
current after the Śaka year 1347 (
had passed), while the
illustrious
mahārājādhirāja-parameśvara, the illustrious
Vīrapratāpa-Devarāya-mahārāja was pleased to rule the earth,——the great men of
all branches of sacred studies of the kingdom (
rājyam) of
Paḍaivīḍu drew
up, in the presence of (
the god)
Gopinātha
(
of)
Arkapushkariṇī, a document (
which contains) an agreement fixing
the sacred law. According to (
this document), if the
Brāhmaṇas of this kingdom
(
rājyam) of
Paḍaivīḍu,
viz.,
Kaṉṉaḍigas, Tamiṛas, Teluṅgas,
Ilāḷas,
etc., of all
gotras, sūtras and
śākhās
conclude a marriage, they shall, from this day forward, do it by
kanyādāna. Those who
do not adopt
kanyādāna, i.e., both those who give a girl away after having received
gold, and those who conclude a marriage after having given gold, shall be liable to punishment
by the king and shall be excluded from the community of
Brāhmaṇas. These are the
contents of the document which was drawn up.
The following are the signatures of the great men of all branches of sacred
studies:—— ..........
No. 57. ON A STONE BUILT INTO THE FLOOR OF THE COURTYARD OF THE VIRIÑCHIPURAM TEMPLE.
This inscription records that in the
Saumya year, which was current after the
expiration of Śaka 1471, the pavement of the outer courtyard of the
Viriñchipuram
Temple was laid by
Bommu-nāyaka, who is evidently the same person as
Śiṉṉa-Bommu-nāyaka or
Bomma-nr̥pati of
Velūr.
On this occasion, the other inscribed stones which are noticed in part III, must have found
their way into the floor of the temple.
TEXT.
[1.] śubha-
[2.] mastu [||*]
[3.] śālivāhaśakābdam
1471 ṉ mel cellāniṉṟa
[4.] saumyavaruṣa meṣanāyaṟṟu pūrvvapakṣa
saptamiyum peṟṟa
[5.] guruvāra punarvvasu nāḷ velūr māc[ca]nāyakkarukku
taṉmamāka
[6.] kumārar pommunāyakkar aṭ[aiya] vaḷaiñcāṉa taḷavicai paṭuppittār
[||*]
TRANSLATION.
Let there be prosperity! On Thursday, the day of (the nakshatra) Punarvasu,
which corresponds to the seventh lunar day of the former half of the month of Mesha of
the Saumya year, which was current after the Śālivāha-Śaka year 1471 (had
passed),——in order to procure religious merit to Māchcha(?)-nāyaka (of)
Velūr,——prince Bommu-nāyaka laid the pavement round the whole
(temple).
No. 58. ON A STONE AT THE SOUTH ENTRANCE OF VIRIÑCHIPURAM.
This inscription is dated during the reign of
Veṅkaṭapati-deva-mahārāyar and in the
Nandana year, which was current after the expiration of the
Śaka year 1514. It records that
Periya-Eṟama-nāyaka of
Puṉṉāṟṟūr
granted a house (
maṉai) and some land for a
maṭha to
Ānanda-Namaśivāya-paṇḍāram. The grant was made at the
Mārgasa-hāyeśvara Temple of
Tiru-Viriñchapuram (
Viriñchipuram).
TEXT.
[1.]
[śvasti] śrīmaṉma[kā]maṇṭa[le]-[2.] śvaraṉ kaṇṭa kaṭṭāri [cā]-
[3.] ḷuva śrīveṅka[ṭapa]tite-
[4.] vamakārāyar piṟutivīrā[c]-
[5.] ciyam paṇṇi aruḷāni[ṉ]-
[6.]
ṟa sahattam 1514 kku[7.] mel cellāniṉṟa na-
[8.] ntaṉavaruṣam tai mātam 6 u tiru-
[9.] viriñcapuram māṟkacakāyīcu[ra]-
[10.] ṉ caṉṉatiyil citamparam kuru[na]-
[11.] macivāyamuṟtti aṭiyār āṉan-
[12.] tanamacivāyapaṇṭā[ra]mavar[kaḷu]-
[13.] kku vāṇṭarāyaṉ tiruvitiyil
[14.] vaṭaciṟakil ma[ṉai] velūr [māya]-
[15.] nāyakkar kumāracaṅkarappan[ā]-
[16.] yakkarayaṉavarkaḷukku puṇṇi-
[17.] yamāka puṉṉāṟṟūr periyaeṟa-
[18.] manāyakkar kaṭṭaḷaiyi[ṭ]ṭa maṭam [||*]
[19.] inta maṭattu maṉai tiṟiyampakama-
[20.] ṉaikku kiḻakku
muṟtimāṇikkatti[ṉ]
[21.] maṉaikku meṟku maṉai |ka| aṭi
[22.] 41 maṉai[p]paṭa[p]paiyuminta
[23.] maṭataṟmattukku nāḷ 1 kku oṟṟi
[pi]-
[24.] ṟasātam kuṟuṇiyum ūṟa-
[25.] ṇṭaṉtāṅkal akkirārattil
[26.]
nilaoṟṟicampantamum tārāppū-[27.] ṟu[va]m paṇṇikkuṭuttom [||*]
[28.] yinta maṭam ciṣaparamparai pu-
[29.] ttiṟaparamparaiyum cantirātitta-
[30.] varaiyum aṉupocittuk-
[31.] koḷḷakkaṭavarākavum u u
[32.] yin[ta] maṭataṉmattukku yāto-
[33.] ruvar akutam paṇṇiṉa pe-
[34.] r keṅkai karaiyile kā-
[35.] rām pacuvaikkoṉṟa
[36.] toṣattile po-
[37.] ka kaṭavarākavum u
TRANSLATION.
Hail! On the 6th solar day of the month of
Tai of the
Nandana year, which
was current after the Śaka year 1514 (
had passed), while the illustrious
mahāmaṇḍaleśvara, the hero (
Gaṇḍa), the dagger (
Kaṭṭāri), the
hawk (
Sāḷuva), the illustrious
Veṅkaṭapati-deva-mahārāyar was
pleased to rule the earth,——in the presence of (
the god)
Mārgasahāyeśvara (
of)
Tiru-Viriñchapuram,——Periya-Eṟama-nāyaka
(
of)
Puṉṉāṟṟūr ordered a house (
maṉai) on the northern side of
the holy street (
tiru-vīthi) of
Vāṇḍarāyaṉ (
to be given for)
a
maṭha to
Ānanda-Namaśivāya-paṇḍāram, the worshipper (
i.e.,
pupil ?) of the
guru Namaśivāya-mūrti (
of)
Chidambaram, in
order to procure religious merit to
Śaṁ-karappa-nāyaka Ayaṉ, the son
of
Māya (?)-nāyaka (
of)
Velūr. This house for the
maṭha
consists of 1 house to the east of the house of
Tryambaka and to the west of the house
of
Mūrti-māṇikkam, and of a house-garden of 41 feet. To this meritorious gift of a
maṭha we gave, with a libation of water, for each day a
kuṟuṇi of
rice (
? prasāda) under mortgage,
and the connexion under mortgage with
(
a piece of) land in the
agrahāra (of)
Ūṟaṇḍaṉ-tāṅgal. The
succession of sons (
which consists of) the succession of pupils
shall
enjoy this
maṭha as long as the moon and the sun endure. Whosoever injures
this meritorious gift of a
maṭha, that man shall incur the sin of one who has killed a
black cow on the bank of the
Gaṅgā.
INSCRIPTIONS OF THE PERUMĀḶ TEMPLE AT POYGAI NEAR VIRIÑCHIPURAM.
These inscriptions (Nos. 59 to 64) are dated during the reign of a king
called Tribhuvanachakravartin Rājarāja-deva. His twenty-second year
corresponded to Śaka 1160 (Nos. 59 and 60), his twenty-fourth year to Śaka 1161 (Nos. 61 and
62) and his twenty-eighth year was current after the expiration of Śaka 1165 (No.
64). Accordingly, the first year of his reign corresponded to the Śaka year 1137-38.
The inscriptions record that the
Keraḷa merchant
Ādi-Rāma,
an inhabitant of “the Hill-country,”
i.e., of
Malayāḷam, granted
three villages, which he had bought from a certain
Śambuvarāyaṉ, to the temple, on
the walls of which the inscriptions are found. The temple had two names: 1.
Aruḷāḷa-Perumāḷ of
Poygai,
alias
Rājendra-Choḷa- nallūr, and 2.
Chitra-mer̥-Malai-maṇḍala-Viṇṇagara. The technical meaning
of
chitra-mer̥, “the beautiful plough-tail,” is not clear. The remainder of the second
name means “the Vishṇu temple
of the Hill-country.” Probably the donor
Rāma himself had founded the temple and called it after his native country, viz.,
Malayāḷam.
The full name of
Śambuvarāyaṉ, from whom
Rāma bought the three
villages which he granted to the
Poygai Temple, was
Śeṅgeṇi-Vīrāśani- Ammaiappaṉ (
or Ammaiyappaṉ)
Aṛagiya-Śoṛaṉ,
alias
Edirili-Śoṛa-Śambuvarāyaṉ.
He seems to have
been a vassal of
Rājarāja-deva.
No. 59. ON THE BASE OF THE NORTH WALL
This inscription is dated in the twenty-second year of
Tribhuvanachakravartin Rājarāja-deva and in the Śaka year 1160. It records
the gift of the village of Kumāra-maṅgalam, which was situated east of
Koṟṟa-maṅgalam, north-west of Aimbūṇḍi—— which lay to the north of
Poygai, alias Rājendra-Choḷa-nallūr——and south of the Pālaṟu.
Aimbūṇḍi is the old name of the modern village of Ammuṇḍi; it occurs also in
an Ammuṇḍi inscription, which will be noticed in Part III (No. 131). The
Pālāṟu is the well-known Pālār, the chief river of the North Arcot
District.
TEXT.
[1.] svasti śrī [||*] cakaraiyāṇṭu
ā[yirat]t[oru]ṉūṟṟaṟupatu cellāṉiṉṟa śrītiripuvaṉaccakkaravattikaḷ
śrīrājarājadevaṟku yā-
[2.] ṇṭu iru[pa]tti[raṇṭā]va[tu] tai••• poykai āṉa irā-centiracoḻanallūrccittirameḻimalaimaṇṭalaviṇṇakarā-
[3.] ṉa aruḷāḷapperumāḷukkuttiruviṭaiyāṭṭamākakkumāramaṅkalam [|*] mel-pāṟkellai koṟṟamaṅkalattu ellai ācaṟutiyiṉaṭṭa
tiruvā[ḻi]kkallukku kiḻak-
[4.] kum [|*] teṉpāṟkellai poykaiyāṉa irācentiracoḻanallūrkku vaṭak-kāṉa aimpūṇṭi kayakkālukku vaṭakkum [|*] ki[ḻ]pāṟkellai aimpūṇṭi ellai
ācaṟutiyil naṭṭa ti-
[5.] ruvāḻikkallukku meṟkkum [|*] vaṭapāṟkkellai pālāṟṟukku teṟkku
mi[n]ta ṉāṟppāṟkkellaikkumuṭpaṭṭa me[ṉokki]ṉa maramum kiṇokkiṉa
kiṇaṟum nañcai puñcai kaṭamai kuṭi[m]-
[6.] ai uḷpaṭa veṭṭitaṉiāḷ āyam pāṭikāval cilvari peruvari kāṟtik[ai]-arici kāṟtikaippaccai maṟṟumuḷḷa pala kā[cāyam]kaḷum taṟiiṟai kaṭai-iṟai taṭṭārppāṭṭañce-
[7.]
kkukka[ṭa]maiyum āciva[ka]kācu eppeṟpaṭṭa aṉaittāyaṅkaḷum āyaīṉār ciṟai irāmaṉ keraḷaṉ pakkal poṉṉa[ṟakkoṇṭu maṇṇaṟappoykai
aruḷāḷap-perumāḷukkut]-[8.]
tiruviṭaiyāṭṭamāka cantarātittavarai celvatāka viṭṭeṉ
ceṅkeṇi virā-caṉi ammai[ya]ppaṉ taṉiṉiṉṟu veṉṟāṉ taṉ vaci
kāṭṭuvāṉ aḻakiya coḻaṉāṉa eti[rili]•••••TRANSLATION.
Hail! Prosperity!
[In the month of] Tai of the twenty-second year of the
illustrious
Tribhuvanachakravartin, the illustrious
Rājarāja-deva, which was
current during the Śaka year one thousand one hundred and sixty,——I,
Śeṅgeṇi-Vīrāśani-Ammaiyappaṉ, who has gained victory standing by himself, who
shows his sword,
Aṛagiya-Śoṛaṉ,
alias Edirili••••• , after having
received gold from
Rāma the
Keraḷa, a slave (i.e.,
worshipper) of
Āya-īṉār,——gave to the
Vishṇu temple of
Chitra-mer̥-Malai-maṇḍala,
alias (the temple of)
Aruḷāḷa-Perumāḷ, (
at)
Poygai,
alias Rājendra-Śoṛa-nallūr, (
the village of)
Kumāra-maṅgalam as exclusive
property,
to last as long as the moon and the sun;——the boundary on the
western side is to the east of the
tiruvār̥ stone put up at the
extremity of the boundary of
Koṟṟa-maṅgalam; the boundary on the southern side is
to the north of the channel of
Aimbūṇḍi, which lies to the north
of
Poygai,
alias Rājendra-Śoṛa-nallūr; the boundary on the eastern
side is to the west of the
tiruvār̥ stone put up at the extremity of the boundary of
Aimbūṇḍi; the boundary on the northern side is to the south of the (
river)
Pālāṟu;——the trees overground and the wells underground, the wet land and the dry
land, included within these boundaries in the four directions; including taxes and rights;
(
the revenue for) one
Veṭṭi, tolls (
āyam), the
small taxes (
and) the large taxes for the village-police, the rice in
Kārttika,
the unripe (
fruit) in
Kārttika, and all other revenue in money; the tax on
looms, the tax on shops, the tax on goldsmiths, the tax on oil-mills, the tax on
Ājīvakas,
and all (
other) revenue.
No. 60. ON THE LEFT SIDE OF THE EAST WALL.
Of this inscription only the date remains, which is the same as in No. 59.
TEXT.
[1.] svasti śrī [||*] cakarayāṇṭu
[2.] āyirattoruṉūṟṟaṟupatu cellā-
[3.] niṉṟa tiripuvaṉaccakkaravattikaḷ śrīrāja-
[4.]
rājatevaṟku yāṇṭu irupattuiraṇṭāTRANSLATION.
Hail! Prosperity! In the twenty-second year of Tribhuvanachakravartin, the
illustrious Rājarāja-deva, which was current during the Śaka year one thousand one
hundred and sixty•••••
No. 61. ON THE BASE OF THE SOUTH WALL.
This inscription is dated in the twenty-fourth year of Tribhuvanachakravartin
Rājarāja-deva, and in the Śaka year 1161. It records the gift of the
village of Puttūr.
TEXT.
[1.] svasti śrī [||*] cakaraiyāṇṭu āyirattoruṉūṟṟaṟupattoṉṟu
cellāniṉṟa śrī[tri]bhuvaṉaccakkaravat[tika]ḷ
śrīrāja[ rājate] va[ṟ]ku [yā]ṇṭu irupattu-nālāvatu
[2.] taimmāsam mutal poyk[ai]yāṉa
rā[jendra]coḻanallūr cittirameḻimalaima-ṇṭalaviṇṇakarāṉa
aruḷāḷapp[e]ru[māḷukku puttūr] nā[ṟpāṟ]kellaikku-muṭpaṭṭa
meṉo-
[3.] [kki]ṉa maramum [ki]ḻnok[ki]na [ki]ṇaṟum naṉcey puṉcey nāṟpāṟkel-laiyumuṭpaṭṭa kaṭamai [kuṭi]maikaḷu[m āyam pāṭikāval ci]l[vari eṭuttu]-kkoṭṭi arimukkai-
[4.] [yuṭ]paṭṭa pala nellāyaṅkaḷum kārttikaiarici kārttikaikkācu kārttikaip-pacc[ai] velippayaṟu nirnilak[k]ācu taṟiyiṟai kaṭaiyiṟai
kālakatappāṭṭa[m] [ta*]-
[5.] ṭṭārppāṭṭam ācuvakakaṭamai cekkukkaṭamai erimiṉkācu inavari vakainta
kācu paṭṭolaikkācu maṟṟumeppeṟpaṭṭa pala kācāyaṅ-
[6.]
kaḷum antarāyamum veṭṭitaṉiāḷu[ṭ*]paṭṭa aṉaittu nellāyaṅkaḷum uṭpaṭattiruviṭaiāṭṭamāka malaimaṇ-[7.] ṭalattu āyaīṉār ciṟai rāmaṉ kera[ḷa]ṉ pakkalppoṉṉaṟakkoṇṭu maṇ-ṇaṟa viṭṭeṉ virācani ammaiyappaṉ(appan) aḻaki-
[8.] ya coḻaṉāna etirili coḻacampuvarāyaṉneṉ [||*]
TRANSLATION.
Hail! Prosperity! From the month of
Tai of the twenty-fourth year of the
illustrious
Tribhuvanachakravartin, the illustrious
Rājarāja-deva, which was
current during the Śaka year one thousand one hundred and sixty-one,——I,
Vīrāśani-Ammaiyappaṉ Aṛagiya-Śoṛaṉ,
alias
Edirili-Śoṛa-Śambuvarāyaṉ, after having received gold from
Rāma the
Keraḷa a worshipper of
Āya-īṉār (
and an inhabitant) of
Malai-maṇ-ḍalam,——gave to the
Vishṇu temple of
Chitra-mer̥-Malai-maṇḍala,
alias (the temple of)
Aruḷāḷa-Perumāḷ, (
at)
Poygai,
alias
Rājendra-Śoṛa-nallūr, (
the village of)
Puttūr as exclusive
property:——the trees overground and the wells underground, the wet land and the dry land,
included within the boundaries in the four directions; the taxes and rights (
which
obtain) within the boundaries in the four directions; all the revenue in paddy, excluding
tolls and the small tax for the village-police, and including the three handfuls of paddy (?);
the rice in
Kārttika, the money in
Kārttika, the unripe (
fruit) in
Kārttika, veli-payaṟu, the money from water and land, the
tax on looms, the tax on shops,•••
the tax on goldsmiths, the tax on
Ājīvakas, the tax on oil-mills, the money from (
the sale of) the fish in the
tank,
•••••
the money for documents, and all other revenue in
money; the
antarāyam; including all (
other) revenue in paddy and
revenue in money, including (
that for) one
Veṭṭi.
No. 62. ON THE RIGHT SIDE OF THE EAST WALL.
This inscription is a duplicate of No. 61. At the end some words are lost.
[1.] svasti śrī [||*] cakarayāṇṭu āyirat-
[2.] toruṉūṟṟaṟupattoṉṟu c-
[3.] ellāniṉṟa śrītiripuvaṉaccakkara-
[4.] vattikaḷ cirācarācatevaṟku yāṇṭu
[5.]
irupattunālāvatu taimmātamu•[6.] poykaiyāṉa rācentiracoḻanal-
[7.] lūr cittirameḻimalaimaṇṭalaviṇ-
[8.]
ṇakarāṉa āruḷāḷapperumāḷukku pu[t]tū[r*] nā-[9.] ṟpāṟkellaikkumuṭpaṭṭa melno-
[10.] kkiṉa maramuṅkīṇokkiṉa kiṇaṟum nañc[e]-
[11.] y puṉcey nā[ṟ*]pāṟkellaikkumuṭpaṭṭa
[12.] kaṭamai kuṭimaikaḷum āyam pāṭikāval
[13.]
calvari eṭuttukkoṭṭi arimukkai uṭ-[14.] paṭappala nellāyaṅkaḷuṅkārttikaia-
[15.] rici kārttikaikkācu kārttikaippaccai ve-
[16.] lippayaṟu nirnilakkācu taṟiyiṟai kaṭaiyiṟai kāla-
[17.] kkappāṭṭam taṭṭārppāṭṭam ācuvakaka[ṭa]mai c-
[18.] ekkukkaṭamai erimiṉkācu iṉavari vakain-
[19.] ta k[ā*]cu paṭṭolaikkācu maṟṟumepperpa-
[20.]
[ṭ]ṭa pala kācāyaṅkaḷumantarām veṭṭitaṉi-[21.] [y]āḷuṭpaṭa aṉaittu nellāyaṅkācāyaṅ-
[22.] kaḷumuṭppaṭattiruviṭaiyāṭṭamāka ma[lai]maṇ-
[23.] ṭalattu āya[ī]ṉār [ci]ṟai irāmaṉ keraḷaṉ pakka[l] ••••••
No. 63. ON THE BASE OF THE EAST WALL.
This short inscription refers to the gift of the village of Puttūr, which is also
recorded in the two preceding inscriptions.
TEXT.
[1.] poykai a[ruḷāḷa]rai puṉaintu puttūrum aiyyamaṟa koṇṭu
avarkku ūrākkiṉāṉ ceyyamalarmātuyār niṉṟa malaināṭṭu vāḻ
[2.] vaṇikan ātiirāman keraḷan u
TRANSLATION.
The merchant Ādi-Rāma the Keraḷa, who lived in Malai-nāḍu, where
the goddess with the red flower (Lakshmī) resides, having decorated
Aruḷāḷar (of) Poygai, and having acquired as exclusive property
(the village of) Puttūr, made it his (the god's) village.
No. 64. ON THE NORTH WALL.
This inscription is dated in the 28th year of Rājarāja-deva, which was current
after the expiration of the Śaka year 1165. It records the gift of the village of
Attiyūr.
TEXT.
[1.] svasti śrī [||*] cakaraiyāṇṭu āyiratt-
[2.]
orunūṟṟaṟupattaiñcaṉ mel cellāni-[3.]
ṉṟa śrīrājarājatevaṟku yāṇṭu 26
vata[4.] kaṟkaṭakanāyaṟu mutal cittirameḻimalaimaṇ-
[5.] ṭalaviṇṇakarāṉa poykai aruḷāḷapp-
[6.] erumāḷukku attiyūr tevatāṉantiruvi-
[7.] ṭaiāṭṭam paḷḷiccantantukkaipaṭṭi
[8.] piṭāripaṭṭi paṭṭavirutti vayittiyavirutti
[9.] nila niṅkal [nikki] nāṟpāṟkellaiyumuṭpa-
[10.] ṭṭa melṉokkiṉa maramuṅkiṇokkiya kiṇa-
[11.] ṟum nañce puñcey veṭṭitaṉiyāḷ ā-
[12.] [ya]m pāṭikāval kaṇkāṇi kaṇakkavari eṭuttu-
[13.] kkoṭṭi a[ri]mukkai uḷḷiṭṭa nell[ā]ya-
[14.] ṅkaḷum ve[ṭṭi]ppuṭavai mutaṟtiramam vakai-
[15.] nta kācu paṭṭ[o]laikkācu muḷḷaṭi ciṉṉam v-
[16.] elippayaṟu tāppaṭiarici accataṟi cālikait-
[17.] taṟi tūcakattaṟi [pa]ṟaittaṟi cekku[k]kaṭamai ācu-
[18.] vakakaṭamaiyumuḷḷiṭṭa kācukaṭamaiyum maṟ-
[19.]
ṟumeppe[t]paṭṭa ne[l]lāyaṅkaḷuṅkāc-[20.]
āyaṅkaḷumuṭpaṭa āyakaṉār ciṟai irāmaṉ ke-[21.] (ka)raḷaceṭṭiyār pakkal poṉṉaṟakkoṇ-
[22.] ṭu maṇṇaṟappoykai aruḷāḷapperumā-
[23.] ḷukkuttiruviṭaiāṭṭamāka maṇṇaṟa viṭ-
[24.] ṭeṉ ceṅkeṇi virācaṉi ammaiappaṉ a-
[25.] ḻakiya coḻaṉāṉa etirili c[oḻa]ccampuvarāyaṉe[ṉ] [||*]
TRANSLATION.
Hail! Prosperity! From the month of
Karkaṭaka of the 28th year of the
illustrious
Rājarāja-deva, which was current after the Śaka year one thousand one
hundred and sixty-five (
had passed),——I,
Śeṅgeṇi-Vīrāśani-Ammaiappaṉ
Aṛagiya-Śoṛaṉ,
alias Edirili-Śoṛa-Śambuvarāyaṉ, after having
received gold from the
Keraḷa merchant
Rāma, a worshipper of
Āya-īṉār,——gave to the
Vishṇu temple of
Chitra-mer̥-Malai-maṇḍala,
alias (the temple of)
Aruḷāḷa-Perumāḷ
(
at)
Poygai, (
the village of)
Attiyūr as a divine gift
(
devadāna) and as exclusive property:——the trees overground and the wells underground,
the wet land and the dry land, included within the boundaries in the four directions, excluding
the land (
called)
Paḷḷichchandam, Tukkai-paṭṭi, Piḍāri-paṭṭi, Bhaṭṭa-vr̥tti and
Vaidya-vr̥tti;
the revenue in paddy, excluding (
the revenue for) one
Veṭṭi,
tolls, and the tax for the overseer of the village-police and the accountant, and including the
three handfuls of paddy (?); the taxes in money, including (
that for) cloths of males and females,•••••
the money for documents,•••
veli-payaru, the gleaned rice,
.••••• the tax on oil-mills
and the tax on
Ājīvakas; including all other revenue in paddy and revenue in
money.
No. 65. ON THE WEST AND SOUTH WALLS OF THE ĪŚVARA TEMPLE AT VAKKAṆĀPURAM NEAR
VIRIÑCHIPURAM.
This inscription records, that a number of people agreed to found a temple,
called
Okkaniṉṟa-nāyaṉār, and granted to it three
velis
of land belonging to
Tiru-Viruñcha-puram,
i.e.,
Viriñchipuram, and a
tirumaḍaiviḷāgam.
Okkaniṉṟa-nāyaṉār was evidently the name of the
Vakkaṇāpuram Temple,
and may be connected with the modern name of the village. A shrine of
Chaṇḍeśvara-nāyaṉār,
the god, who is supposed to preside over
the temple treasury, seems to have been attached to the temple.
Further, some land was granted to Var̥ttuṇai-nāyaṉār, “the lord who is a com-panion on the road.” This is the Tamil equivalent of Mārgasahāyeśvara, the
name of the Viriñchipuram Temple, which occurs in No. 58.
The whole grant was entrusted to a certain
Kambavāṇa-bhaṭṭa, whose name
also appears among the signatures, which are attached to this document. Among these there
are some curious denominations, which show that the villagers were fond of bearing royal
names. Thus we find
Vīra-Śoṛa-Brahmā-rāyaṉ, Mīṉavarāyaṉ,
Devarāyaṉ, Nandi-varman, Muvendirayaṉ,
and
Chedirāyaṉ. One of the witnesses signs half in Tamil, half in Sanskrit;
another was called after
Śiṟṟambalam and a third hailed
from
Periya-nāḍu.
TEXT.
West.
[1.] śubhamastu [||*] caṇḍeśvaranāyaṉār
aruḷicceytapaṭikku āḻvār kampavāṇa-paṭṭarkku
[||*] siddhāttivaruṣam kāttikai mātam mutal
tiruviruñcapurattil kollaiyil tevanerikku
[2.] teṟkku kollainilattile nāyaṉār okka[ni]ṉṟa nāyiṉāraiyum
eḻuṉtaruḷa paṇṇi okkaniṉṟāṉ eriyum kaṭṭi iṉta eri [ki]ḻum
maṟṟum iṉta nirku ervai āṉa iṭaṅkaḷilum tirutta-
[3.] lāna nilam tirutta kaṭavarākavum [|*] tiruttumiṭattu inṉāyanār
okkaniṉṟa nāyiṉārkku iṉta eri kiḻe kaṭṭaḷai cera muṉṟu veli nilam teva-tānam āka sarvvamānnya iṟaiyili āka
cantr[ā]-
[4.] [di]tyavaraiyum cella kaṭavatākavum [|*] iṉta mūṉṟu veli
nilamum oḻiṉtu eṟṟam uḷḷa nilam uṭaiyār vaḻittuṇai nāyaṉārkku tevatānam āka
kaṭavatākavum [|*] iṉta okkaniṉṟa nāyaṉār
[5.] tirukkoyilai cūḻṉta iṭattilum caṉnatiyilum eṟiṉa pala kuṭikkum koḷḷum
vācalpaṇam uḷpaṭṭa kaṭamai uḷḷatu iṉta okkaniṉṟa nāyi-nārkku
sarvvamānnya iṟaiyili āṉa tiruma-
[6.] (ma)ṭaiviḷākam āka kaṭavatā[ka*]vum [|*] iṉta tirumaṭaiviḷākamum
iṉta tevatāṉam mūṉṟu veli nilamum oḻiṉtu eṟa tiruttiṉa nilattukku tiruttiṉa
varuṣattukku pala upātiyum
[7.] uḷpaṭa nūṟu kuḻikku kalaṉe nāṉāḻi nellum kāl paṇamum
viḻukkāṭu koḷḷa kaṭavatākavum [|*] itaṟkku etirāmāṇṭukku pala
upātiyu[m*] uḷpaṭa kalapaṟṟu aṟṟa makitāriyil kāl varicai
[8.] koḷḷa kaṭavatākavum [|*] itaṟkku etirāmāṇṭukku kalapaṟṟu aṟṟa makitā-riyil arai varicai koḷḷa kaṭavatākavu[m |*] itaṟkku etirāmāṇṭu mutal
aṉaittāṇṭum kalapaṟṟu aṟṟa makitāriyil
[9.] oṉṟu mukkāl koḷḷa kaṭavatākavum [|*] ip[pa]ṭikku tirumalaiyile eḻu-ttu veṭṭi koḷḷavum [|*] itu śrīmaheśvararakṣai u ivai ati-kāram ilakkappaṉ eḻuttu ivai kampavāṇapaṭṭaṉ
eḻuttu
South.
[1.] ivai dakṣiṇāmūrttibhaṭṭasya ivai tirucciṟṟampalapaṭṭaṉ
eḻuttu ivai caivvādhirājaṉ eḻuttu
[2.] ivai periyanāṭṭu nampi eḻuttu ivai viracoḻabrahmārāyaṉ
eḻuttu ivai apparāṇṭi eḻut[tu]
[3.] ivai camaiyamaṉtiri eḻuttu ivai śrīmāheśvaraveḷāraṉ
eḻuttu ivai miṉavarāyaṉ eḻuttu ivai [t]evarāyaṉ eḻuttu
[4.] ivai naṉtipaṉmaṉ eḻuttu ivai apimānapūṣaṇaveḷāṉ eḻuttu ivai koyil
kaṇakku muveṉtirayaṉ eḻuttu ivai cetirāyaṉ eḻuttu [||*]
TRANSLATION.
Let there be prosperity! According to the pleasure of Chaṇḍeśvara-nāyaṉār,
(the following gifts were made over) to Āṛvār Kambavāṇa-bhaṭṭa.
From the month of
Kārttika of the
Siddhārthin year forward, the lord
Okkaniṉṟa-nāyaṉār shall be placed in the dry land to the south of the
Devaneri (
tank), (which belongs) to the dry land of
Tiru-Viruñchapuram, the
Okkaniṉṟāṉ-eri (
tank) shall be con-structed, and the reclaimable land below this tank and in other places, which are above
the level of this water, shall be reclaimed. After they are reclaimed, three
velis of
land below this tank shall be placed at the disposal of this lord
Okkaniṉṟa-nāyaṉār as a divine gift, as a
sarvamānya (and) free from
taxes, to last as long as the moon and the sun. With the exception of these three
velis
of land, the elevated land shall be a divine gift to the lord
Var̥ttuṇai-nāyaṉār.
(
All the land) which pays taxes,——including the door-money (
vāśal-paṇam), which will be taken from all houses built round and in front of the holy
temple of this
Okkaniṉṟa-nāyaṉār,——shall belong to this
Okkaniṉṟa-nāyaṉār as the environs of his temple (
tirumaḍaiviḷāgam),
which shall be a
sarvamānya (and) free from (
other) taxes. One
kalam and four
nār̥s of paddy and a quarter
paṇam shall be
taken, including all conditions (
? upādhi), per hundred
kur̥s of
the elevated land, which is reclaimed, in the year during which it is reclaimed, with the
exception of those environs of the temple and the three
velis of land, (
which
form) that divine gift. [The meaning of the next three clauses, which contain some
unintelligible terms, seems to be, that in the next-following year, one quarter, in the next,
one half, and in each further year, three quarters more than in the first year should be
taken.] A document to this effect shall be engraved on the holy mountain
(
tirumalai).
Let the blessed
Maheśvara protect this
(
gift).
This is the signature of the magistrate (adhikāram) Ilakkappaṉ. This is the
signa-ture of Kambavāṇa-bhaṭṭa. This is (the signature) of
Dakshiṇāmūrti-bhaṭṭa. This is the signature of
Tiruchchiṟṟambala-bhaṭṭa. This is the signature of Śaivādhirāja. This
is the signature of Nambi of Periya-nāḍu. This is the signature of
Vīra-Śoṛa-Brahmā-rāyaṉ. This is the signature of
Appar-āṇḍi. This is the signature of Sama-ya-mantrin. This is
the signature of the illustrious Māheśvara-veḷāraṉ. This is the signature of
Mīṉavarāyaṉ. This is the signature of Devarāyaṉ. This is the signa-ture of Nandivarman. This is the signature of
Abhimānabhūshaṇa-veḷāṉ. This is the signature of Muvendirayaṉ, the
accountant (kaṇakku) of the temple. This is the signature of Chedirāyaṉ.
IV.——INSCRIPTIONS AT TIRUMALAI NEAR POLŪR.
No. 66. ON A BURIED ROCK IN FRONT OF THE GOPURA AT THE BASE OF THE TIRUMALAI HILL.
This inscription is dated in the 21st year of
Ko-Rāja-Rājakesarivarman,
alias Rājarāja-deva, and again (
in words) in the twenty-first year of
Śoṛaṉ Arumor̥, the lord of the river
Poṉṉi, i.e., of the
Kāverī. The greater part of the historical portion of this inscription is identical
with that of the two
Māmallapuram inscriptions Nos. 40 and 41.
Iraṭṭa-pāḍi is, however, omitted from the list of the countries conquered by the
king.
Consequently
Rājarāja-deva must have taken possession of
Iraṭṭapāḍi between his twenty-first and his twenty-fifth years, the dates of Nos.
66 and 40 respectively.
The inscription records that a certain
Guṇavīramāmunivaṉ built a sluice, which
he called after a
Jaina teacher, whose name was
Gaṇiśekhara-Maru-Poṟchūriyaṉ.
The
Tirumalai Rock is
mentioned under the name
Vaigai-malai, “the mountain of Vaigai.” In Nos. 69 and 70, it
is called
Vaigai-Tirumalai, “the holy mountain of Vaigai.” The name
Vaigai
seems to be connected with
Vaigavūr, the name of the village at the base of the rock,
which occurs in Nos. 67 and 68.
TEXT.
[1.] svasti śrī [||*] tirumakaḷ polapperu nilaccel-
[2.] viyuntaṉakkeyurimai pūṇṭamai maṉakkoḷakkāntaḷurccālai kalamaṟuttaruḷi
veṅ-kaināṭuṅkaṅkapāṭiyu-
[3.]
nuḷampapāṭiyuntaṭikaipāṭiyuṅkuṭamalaināṭuṅkollamuṅkaliṅkamum eṇṭicai
pukaḻ taraviḻamaṇṭalamum tiṇṭiṟal veṉṟitta-[4.]
ṇṭāṟkoṇṭa[tte]ḻil vaḷaruḻi ellāyāṇṭum toḻuteḻa
viḷaṅku yāṇṭe ceḻiñaraittecu koḷ śrīkovi-[5.] rājairājakecaripanmarā[ ṉa
śrī] irājairājadevarkku yāṇṭu
21 āvatu alai puriyum puṉaṟpoṉṉi āṟuṭaiya coḻaṉ
[6.]
arumoḻikku yāṇṭu irupattoṉṟāvateṉṟuṅkalai puriyumatinipuṇaṉ veṇ kiḻāṉ[7.] kaṇic[c]ekkaramarupoṟcūriyaṉṟaṉ nāmattāl vāmanilai ni[ṟṟa]kuṅ-
[8.] kaliñciṭṭu nīmir vaiykai malaikku nīṭuḻi iru maruṅum nel viḷaiya-
[9.] kkaṇṭoṉ kulai puriyum paṭai araicar koṇṭāṭum pātaṉ kuṇavira-māmunivaṉ
[10.] kuḷir vaiykaikkovey [||*]
TRANSLATION.
Hail! Prosperity! In the 21st year of (
the reign of) the illustrious
Ko-Rāja-Rājake-sarivarman,
alias the illustrious
Rājarāja-deva, who,——while both the goddess of fortune and the great goddess of the
earth, who had become his exclusive property, gave him pleasure,——was pleased to build a
jewel-like hall at
Kāndaḷūr and conquered by his army, which was victorious in
great battles,
Veṅgai-nāḍu, Gaṅga-pāḍi, Nuḷamba-pāḍi, Taḍigai-pāḍi,
Kuḍamalai-nāḍu, Kollam, Kaliṅgam and
Īṛa-maṇḍalam, which is famed in the
eight directions; who,——while his beauty was increasing, and while he was resplend-ent (
to such an extent) that he was always worthy to be worshipped,——deprived
the
Śer̥yas of their splendour,——and (
in words) in the twenty-first year of
Śoṛaṉ Arumor̥, who possesses the river
Poṉṉi, whose waters are full of
waves,——
Guṇavīramāmunivaṉ, whose feet are worshipped by kings of destructive
armies, the lord (
? ko) of the cool
Vaigai,——having given a sluice,
which is worthy of being preserved in a good state (
and which is called) by
the name of
Gaṇiśekhara-Maru-Poṟchūriyaṉ, the pure master, who is skilled in the
elegant arts and very clever,——saw the paddy grow for a long time on both sides of the
high mountain of
Vaigai (
Vaigai-malai).
No. 67. ON A PIECE OF ROCK ON THE TOP OF THE TIRUMALAI HILL.
This inscription is dated in the 12th year of
Ko-Parakesarivarman,
alias
Uḍaiyār Rājendra-Choḷa-deva. It opens with a long list of the countries which the
king had conquered. Among these we find “the seven and a half
lakshas (of revenue) of
Iraṭṭa-pāḍi,” which
Rājendra-Choḷa took from
Jayasiṁha. This conquest must have taken place between his 7th and 10th years, as
another of Rājendra-Choḷa's inscriptions, which is dated in his 7th year,
does not mention it, while it occurs in some unpublished Tanjore inscriptions of
the 10th year.
The
Jayasiṁha of the present inscription can be no
other than the Western
Chālukya king
Jayasiṁha III. (about Śaka 940 to
about 964), who, according to the Miraj grant, “warred against the Chola,”
and
who, in another inscription, is called “the lion to the elephant
Rājendra-Choḷa.”
Consequently, “the seven and a half
lakshas. of
Iraṭṭapāḍi” have to be taken as a designation of the
Chalukyan empire,
which, in two Eastern
Chalukya grants, is
called “the Dekhan which yields seven and a half
lakshas.”
As both
Rājendra-Choḷa and
Jayasiṁha III. boast of having con-quered
the other, it must be assumed that either the success was on both sides alternately, or
that neither of the two obtained a lasting advantage. If, in order to identify
Rājendra-Choḷa, the enemy of
Jayasiṁha III., we turn to the table of the
Eastern
Chalukya Dynasty, which is found on page 32, above, we find that he cannot be
that
Rājendra-Choḍa, who reigned from Śaka 985 to 1034. Undoubtedly, the enemy of
Jayasiṁha III. was that
Rājendra-Choḍa of the
Sūryavaṁśa, whose
daughter
Ammaṅga-devī was married to the Eastern Chalukya king
Rājarāja
I.
(Śaka 944 to 985). He is further identical with that
Rājendra-Choḍa, who was the son of
Rājarāja of the
Sūryavaṁśa, and
whose younger sister
Kūndavā was married to the Eastern Chalukya king
Vimalāditya (Śaka 937 (?) to 944). From certain Tanjore
inscriptions it can be safely concluded, that he was the successor of his father
Rājarāja-deva, whose time I have tried to fix in the introduc-tion of
No. 40, above.
Rājendra-Choḷa's name occurs also on the seal of the large Leyden
grant, and he is in all probability identical with the
Madhurāntaka,
i.e.,
“the destroyer of Madura,” who issued that grant after the death of his father
Rājarāja.
Among the other countries, which
Rājendra-Choḷa is said to have conquered,
the two first in the list are
Iḍaituṟai-nāḍu,
i.e., the country of
Eḍatore, the head-quarters of a tālluqa in the Maisūr District, and
Vaṉavāśi,
i.e., Banawāsi in the North Kanara District of the Bombay Presidency. With
Koḷḷippākkai compare
Kollipāke, which, according to Mr. Fleet,
was one of the capitals of the Western
Chālukya king
Jayasiṁha III.
Īṛam or
Īṛa-maṇḍalam is Ceylon. “The king of
the South” (
Teṉṉavaṉ) is the
Pāṇḍya king. Of him the inscription says,
that he had formerly given the crown of
Sundara to the king of Ceylon, from whom
Rājendra-Choḷa took that crown of Sundara. The name
Sundara occurs in the
traditional lists of
Pāṇḍya kings.
In the present inscription,
the term “the crown of
Sundara” seems to be used in the sense of “the crown of the
Pāṇḍya king,” and the composer of the historical part of the inscription seems
to have known
Sundara as a former famous member of the
Pāṇḍya dynasty. But
no conclu-sions as to the date of
Sundara can be drawn from this mention
of his name. The names of the
Pāṇḍya king, who was conquered by the king of Ceylon,
and of the king of Ceylon, who was conquered by
Rājendra-Choḷa, are not mentioned.
The inscription further records that Rājendra-Choḷa vanquished the
Keraḷa,
i.e., the king of Malabar. With
Śakkara-koṭṭam, whose king
Vikrama-Vīra was defeated by Rājendra-Choḷa, compare
Chakrakoṭa, whose
lord was conquered by the Western
Chālukya king
Vikramāditya VI.,
and
Chakragoṭṭa, which was taken by the
Hoysaḷa king
Vishṇuvardhana. Madura-maṇḍalam is the
Pāṇḍya country,
the capital of which was Madura.
Oḍḍa-vishaya, the country of the
Oḍḍas or
Oḍras and the
U-cha of Hiuen-Tsiang,
is the modern Orissa.
Kośalai-nāḍu is Southern
Kosala, the
Kiao-sa-lo of Hiuen-Tsiang,
which, according to General Cunningham,
corresponds to the upper valley of the Mahānadī and its tributaries.
Takkaṇalāḍam and
Uttiralāḍam are Northern and Southern
Lāṭa (
Gujarāt). The former was taken from a certain
Raṇaśūra.
Further, Rājendra-Choḷa asserts that he conquered
Vaṅgāḷa-deśa,
i.e.,
Bengal, from a certain
Govindachandra and extended his operations as far as the
Gaṅgā. The remaining names of countries and kings I have been unable to
identify.
The inscription mentions
Tirumalai,
i.e., “the holy mountain,” and records a
gift to the temple on its top, which was called
Kundavai-Jinālaya,
i.e., the
Jina temple of
Kundavai. According to an Eastern
Chalukya grant
(and an unpublished Chidambaram inscription
),
Kūndavā
(
or Kundavai) was the name of the daughter of
Rājarāja of
the
Sūryavaṁśa, the younger sister of
Rājendra-Choḷa, and the queen of the
Eastern Chalukya king
Vimalāditya. The Tanjore inscriptions mention another, still
earlier
Kundavai, who was the daughter of the
Choḷa king
Parāntaka
II., the elder sister of the
Choḷa king
Rājarāja-deva, and the queen of
the
Pallava king
Vandyadeva.
It seems very pro-bable that it was one of these two queens,
viz., either the younger sister or
the aunt of the then reigning sovereign
Rājendra-Choḷa, who founded the temple on
the top of the
Tiru-malai Rock and called it after herself. As
Tirumalai is much closer to the
Pallava country, than to the country of the
Eastern
Chalukyas, we shall scarcely be wrong in attributing the foundation of the
temple rather to the king's aunt, who was a
Pallava queen, than to his younger sister,
who was married to an Eastern
Chalukya king.
According to this and the next inscription, the village at the foot of the
Tirumalai Hill bore the name of Vaigavūr and belonged to
Mugai-nāḍu, a division of Paṅgaḷa-nāḍu, which formed part
of Jayaṅkoṇḍa-Choḷa-maṇḍalam.
With the text of the subjoined inscription, I have compared four other inscriptions
of Rājendra-Choḷa, viz., 1. the inscription No. 68, which is likewise dated
in the 12th year; 2. an undated inscription of the Kailāsanātha Temple at
Uttaramallūr in the Chingleput District, an impression of which I owe to the kindness
of Mr. R.Sewell; 3. an inscription of the Br̥hadīśvara Temple at Tanjore
(15th year); and 4. an inscription of the Chidambaram Temple (24th year).
TEXT.
[1.]
svasti śrī [||*] tirumaṉṉi vaḷaraviru
nilamaṭantaiyum porccayappāvaiyuñcīrt-taṉiccelviyuntaṉ
perunteviyarāki iṉpuṟu neṭu tiyal
ūḻiyuḷ iṭaitu-[2.]
ṟaināṭuntuṭar vaṉavelippaṭar vaṉavāciyuñcuḷḷiccūḻ
matiṭkoḷḷippākkaiyu-naṇṇaṟkaru muraṇ maṇṇaikkaṭakkamum
poru kaṭal īḻattaracar tamuṭiyum āṅka-[3.] var teviyaroṅkeḻiṉmuṭiyumuṉṉavar pa[k]kaltteṉṉavar vaitta cuntaramuṭi-yum intiranāramunteṇṭirai īḻamaṇṭalamuḻuvatum eṟi paṭaikkeraḷar
[4.] muṟaimaiyiṟcūṭuṅkulataṉamākiya palar pukaḻ muṭiyuñceṅkatir
mālaiyuñcaṅkatir velaittol peruṅkāvaṟpala paḻantivuñceruviṟceṉa-
[5.]
vil irupattoru kālaraicukaḷai kaṭṭa paracurāmaṉ
mevaruñcāntimattivavaraṇ karuti iruttiya cem poṟṟiruttaku muṭiyum payaṅkoṭu paḻi mika
mucaṅ-kiyil mu-[6.]
tukiṭṭoḷitta cayaciṅkaṉ aḷapperum pukaḻoṭum
pīṭiyal iraṭṭapāṭi eḻarai ilakkamunavanetikkulapperumalaikaḷum
vikkiramavīrar cakkarakoṭṭamu-[7.]
mutirapaṭavallai maturamaṇṭalamum kāmiṭaivaḷaiyanāmaṇaikkoṇamum veñcilai-vīrar pañcappaḷḷiyum pācuṭaippaḻanaṉmācuṇitecamum
ayarvi-[8.] l vaṇ kirttiyātinakaravaiyiṟcantiraṉṟol kulattirataraṉai
viḷaiyamarkkaḷattukki-ḷaiyoṭum pi[ṭit]tuppala taṉattoṭu niṟai
kulataṉa[k]kuvai-
[9.]
yuñciṭṭaruñce[ṟi] miḷaiyoṭṭaviṣaiyamum pūcurar cer nalkkocalaināṭu-
ntaṉmapālaṉai vem muṉaiyaḻittu vaṇṭuṟai colaittaṇṭayuttiyumiraṇa-[10.] cūraṉai muraṇuṟattākkittikkaṇai
kirttittakkaṇalāṭamuṅkovintacantaṉ māviḻi-
ntoṭattaṅkāta cāral vaṅkāḷatecamuntoṭu
kaṭaṟcaṅkukoṭṭaṉ mahīpālaṉai
[11.]
veñcama vaḷākattañcuvittaruḷi oṇṭiṟal yāṉaiyum peṇṭir
paṇṭāramu-nittilaneṭuṅkaṭalutti[ra]lāṭamum veṟi
maṇaṟṟirttatteṟi puṉaṟkaṅkaiyu-mā[p]-[12.] poru taṇṭāṟkoṇṭa kopparakecaripaṉmarāṉa uṭaiyār
śrīrājendra-coḷadevaṟku yāṇṭu 12 āvatu
[ja]yaṅkoṇṭacoḻamaṇṭalattu paṅkaḷa-nāṭṭu naṭuvil
[13.] vak[ai] mukaināṭṭuppaḷḷiccantam vaikavūrttirumalai
śrīkuntavaijinālayattu
devaṟkupperumpāṇappāṭikkaraivaḻimalliyūr irukkum vyā-
[14.] pāri nannappayaṉ maṇavāṭṭi cāmuṇṭappai vaitta
tirunantāviḷakku [||*] oṉṟinukkukkācu irupatum [tiru]vamutukku vaitta
kācu pattum [||*]
TRANSLATION.
Hail! Prosperity! In the 12th year of (
the reign of)
Ko-Parakesarivarman,
alias Uḍaiyār Śrī-Rājendra-Choḷa-deva, who,——during his long life
(
which resembled that of) pure people, (
and in which) the great goddess of the
earth, the goddess of victory in battle, and the beautiful and matchless goddess of fortune,
who had become his great queens, gave him pleasure, while (
his own) illustrious queen
was prospering,——conquered with (
his) great and warlike army
Iḍaituṟai-nāḍu;
Vaṉavāśi, the roads (
to which are bounded by) continuous walls of trees;
Koḷḷippākkai, whose walls are surrounded by
śuḷḷi (trees);
Maṇṇaikka-ḍakkam of unapproachable strength; the crown of the king of
Īṛam, (
which is situated in the midst of) the rough sea; the exceedingly
beautiful crown of the queen of the king of that (
country); the crown of
Sundara, which the king of the South (i.e.,
the Pāṇḍya) had formerly given
to that (
king of Īṛam); the pearl-necklace of
Indra; the whole
Īṛa-maṇ-ḍalam on the transparent sea; the crown praised by many, a family-treasure, which
the spear-throwing (
king of)
Keraḷa usually wore; the garland of
the sun (?); many ancient islands, which are the old and great guards of the shore, against
which conches are dashed; the crown of pure gold, worthy of
Lakshmī, which
Paraśurāma, who, out of anger, bound the kings twenty-one times in battle, having
thought the fort of the island of
Śāndima (i.e.,
Śāntimat ?)
unapproachable, had deposited (
there); the seven and a half
lakshas of
Iraṭṭa-pāḍi——through the conquest of which immeasurable fame
arose——(
of)
Jayasiṁha, who, out of fear and full of revenge, turned his back
at
Muśaṅgi (?) and hid himself; the high mountains of
Navanedikkula;
Śakkara-koṭṭam (
belonging to)
Vikrama-Vīra; Madura-maṇḍalam with the
fort of
Mudira-paḍa (?); Nāmaṇaik-koṇam, which is surrounded by dense
groves;
Pañchappaḷḷi (
belonging to)
Veñjilai-Vīra; the good
Māśuṇi-deśa, where leaves and fruits are green; the large heap
of family-treasures, together with many (
other) treasures, (
which he carried
away) after having seized
Dhīratara of the old race of the moon, together with
his family, in a fight which took place in the hall (
at)
Ādinagar, (
a
city) which is famous for its unceasing abundance;
Oḍḍa-vishaya, whose copious
waters are difficult to approach; the good
Kośalai-nāḍu, where
Brāhmaṇas
assemble;
Daṇḍabutti (i.e.,
Daṇḍa-bhukti), in whose gardens bees
abound, (
and which he acquired) after having destroyed
Dharmapāla in a hot
battle;
Takkaṇa-lāḍam (i.e.,
Dakshiṇa-Lāṭa), whose fame
reaches (
all) directions, (
and which he occupied) after having forcibly attacked
Raṇaśūra; Vaṅgāḷa-deśa, where the rain does not last (
long), and from
which
Govindachandra, having lost his fortune, fled; elephants of rare strength,
(
which he took away) after having been pleased to frighten in a hot battle
Mahī-pāla of
Śaṅgu-koṭṭam (?), which touches the sea; the treasures of
women (?);
Uttira-lāḍam (i.e.,
Uttara-Lāṭa) on the great sea of
pearls; and the
Gaṅgā, whose waters sprinkle
tīrthas on the burning
sand:——
Chāmuṇḍappai, the wife of the merchant
Nannappayaṉ, who lives at
Perum-bāṇappāḍi, (
alias)
Karaivar̥-malliyūr, gave a
tirunandā lamp to the temple (
called)
Srī-Kundavai-Jinālaya
(
on) the holy mountain (
Tirumalai) (at) the
paḷḷichchandam
of
Vaigavūr in
Mugai-nāḍu, a division in the middle of
Paṅgaḷa-nāḍu, (
which forms part) of
Jayaṅkoṇḍa-Śoṛa-maṇḍalam.
Postscript.
Twenty kāśus were given for one (lamp) and ten kāśus for the sacred
food.
No. 68. ON A ROCK BURIED UNDERNEATH THE STEPS BETWEEN THE GOPURA AND THE PAINTED CAVE.
Like the preceding inscription, this one is dated in the 12th year of
Ko-Parakesari-varman,
alias Uḍaiyār Rājendra-Choḷa-deva. It records the gift
of a lamp to the god of the
Tirumalai Temple, who seems to have been called
Ārambhanandin, and allots money for the maintenance of this lamp and of another lamp,
which had been given by “
Śiṇṇavai, the queen of the
Pallava king.” Like
Kundavai, the queen of the
Pallava king
Vandyadeva,
this was probably a
Choḷa princess, who was married to a
Pallava king.
TEXT.
[1.] svasti śrī [||*] tirumaṉṉi vaḷara iru [ni]lamaṭantaiyum
porcca-
[2.] yappāvaiyuñcīrttaṉiccelviyuntaṉ perunteviyarāki iṉpu-
[3.] [ṟa] neṭu tiyal ūḻiyuḷ iṭ[ai]tuṟaināṭuntuṭar vaṉaveli-
[4.] ppaṭa[r va]ṉavāciyuñcuḷḷiccūḻ matiṭkoḷḷippākkaiyunaṇ-
[5.] ṇaṟkaru mu[ra]ṇ maṇṇaikkaṭakkamum poru kaṭal īḻattaracar tamuṭiyum
āṅka-
[6.] var teviyaroṅkeḻil muṭiyum muṉavar pakkaltteṉṉavar vaitta cun-
[7.] taramuṭiyum intiranāramunteṇṭirai īḻamaṇṭalamuḻuvatum eṟi
paṭaikkeraḷa-
[8.] r muṟaimaiyiṟcūṭuṅkulataṉamākiya palar pukaḻ muṭiyuñceṅkatir
mālaiyuñ-
[9.] caṅkatir velaittol peruṅkāvaṟpala paḻantivuñceruviṟceṉavil irupa-
[10.]
ttoru kālaraicukaḷai kaṭṭa paracurāmaṉ melavaruñcāntimattivavaraṇ karu-[11.] ti iruttiya cem poṟṟiruttaku muṭiyum payaṅkoṭu paḻi mika mucaṅ-
[12.] kiyil mutukiṭṭoḷitta cayaciṅkaṉ aḷapperum pukaḻoṭum piṭiya-
[13.] l iraṭṭapāṭi eḻarai ilakkamunavanetikkulapperumalaikaḷum vikkiramavi-
[14.] rar cakkarakoṭṭamumutirapaṭavallai maturamaṇṭalamum
kāmiṭaivaḷaiyanāmaṇaikkoṇa-
[15.] mum veñcilaivirar pañcappaḷḷiyum
pācuṭaippaḻanaṉmācuṇitecamumayar-
[16.] vil vaṇ kirtti ātinakaravaiyiṟcantiraṉṟol kulattirataraṉai
viḷaiyamark[ka]ḷattu-
[17.] kkiḷaiyoṭum piṭittuppala taṉattoṭu niṟai kulataṉakkuvaiyuñciṭṭaruñ-ceṟi miḷai-
[18.] yoṭṭaviṣayamum pūcurar cer nalkkocalaināṭuntaṉmapālaṉai
vem muṉaiyaḻittu vaṇṭu-
[19.]
ṟai colaittaṇṭayuttiyumiraṇacūraṉai muraṇuṟattākkittikkaṇai kirttittakkaṇa-lāṭamuṅkovintacantaṉ[20.]
māviḻintoṭattaṅkāta cāral
vaṅkāḷatecamuntoṭu kaṭaṟcaṅkuvoṭaṉ
mahipāḷaṉai veñcamar vaḷā[ka]-[21.]
ttañcuvittaruḷa oṇṭil yāṉaiyum peṇṭir
paṇṭāramum nittalaneṭuṅkaṭa-luttiralāṭamum veṟi
maṇaṟṟi[r]-[22.]
ttatteṟi puṉaṟkaṅkaiyumā[p]poru taṇṭāṟkoṇṭa
kopparakecaripaṉmarāṉa uṭaiyār śrīrājendracoḻu-[23.] devaṟku yāṇṭu 12 āvatu
jayaṅkoṇṭacoḻamaṇṭalattuppaṅkaḷanāṭṭu naṭuvil vakai mukaināṭṭuppaḷḷi-
[24.] ccantam vaikavūrttirumalai devarkku
[i]ḷaiyamaṇinaṅkai vaitta tirunantāviḷak-koṉṟu [|*]
itaṟku bhūmi tiruttakkuṭutta
[25.]
kācu irupatu [|*] ippūmiyāl candrādittavaṟa
ivviḷakku ippaḷḷi uṭaiya ārampaṉantikku nittam
nantāviḷakkoṉṟu-[26.]
m [|*] pallavarasar deviy[ā]r
ciṇṇavaiyār candrādityavaṟa
vaitta nantāviḷakkoṉṟukku kuṭutta kācu aṟupatu [||*]TRANSLATION.
Hail! Prosperity! In the 12th year of (
the reign of)
Ko-Parakesarivarman,
alias Uḍaiyār Śrī-Rājendra-Choḷa-deva,
etc.,——
Iḷaiyamaṇi-naṅgai gave one
tirunandā lamp to the god of the
holy mountain (
Tirumalai) (at) the
paḷḷichchandam of
Vaigavūr in
Mugai-nāḍu, a division in the middle of
Paṅgaḷa-nāḍu, (
which forms
part) of
Jayaṅkoṇḍa-Śoṛa-maṇḍalam. Twenty
kāśus were given for
cultivating the land (
granted) for (
the maintenance of) this (
lamp). By
(
the produce of) this land, this lamp (
shall be kept up) daily as a
nandā
lamp for
Ārambhanandin, the lord of this temple, as long as the moon and the sun
endure. Sixty
kāśus were given for one
nandā lamp, which had been given, for
as long as the moon and the sun endure, by
Śiṇṇavai, the queen of
the
Pallava king.
No. 69. ON THE WALL OF A MAṆḌAPA AT THE BASE OF THE TIRUMALAI ROCK, TO THE LEFT OF THE
ENTRANCE.
This inscription is dated in the tenth year of
Ko-Māṟavarman
Tribhuvanachakra-vartin Vīra-Pāṇḍya-deva and records the building of a
sluice at
Vaigai-Tirumalai.
TEXT.
[1.] svasti śrī [||*] [k]omāṟapaṉma[r]
tribhuvanacakravartti [śrī]virapāṇṭiyatevarkku
[2.] yāṇṭu pattāvatu vaikaittirumalai matakerikku kaliṅku kaṭṭivittāṉ
rā-
[3.] jarājavaḷanāṭṭuttirumuṉaippāṭināṭṭu
pāṇṭ[ai]yūrmaṅkalaṅkiḻāṉ
[4.] ampalapperumāḷāṉa ciṉattaraiyaṉ [|*]
dharmmoyaḷja[ya]gu u
TRANSLATION.
Hail! Prosperity! In the tenth year of Ko-Māṟavarman Tribhuvanachakra-vartin, the illustrious Vīra-Pāṇḍya-deva,——Ambala-Perumā
alias Śiṉattaraiyaṉ, the headman (kiṛāṉ) (of)
Pāṇḍaiyūr-maṅgalam in Tirumuṉai āḍi-nāḍu, (a division) of
Rājarāja-vaḷa-nāḍu, caused to be built a sluice for the M[?]ageri
(tank) (near) the holy mountain of Vaigai (Vaigai-Tirumalai). Let this
pious work be victorious!
No. 70. ON THE WALL OF A MAṆḌAPA AT THE BASE OF THE TIRUMALAI ROCK, TO THE RIGHT OF THE
ENTRANCE,——FIRST INSCRIPTION.
This inscription is dated in the 12th year of
Rājanārāyaṇa Śambuvarāja and records the setting up of a
Jaina image on
Vaigai-Tirumalai,
i.e., on the holy mountain of
Vaigai.
TEXT.
[1.] svasti śrī [||*] rājanārāyaṇaṉ
campuvarājarkku yā-
[2.] ṇṭu 12 vatu poṉṉūr maṇṇaipoṉṉāṇṭai
[3.] makaḷ nallāttāḷ vaikaittirumalaikku eṟiyaruḷa-
[4.] ppaṇṇiṉa śrīvihāranāyaṉār poṉṉeyil-
[5.] nāthar [|*] dharmmoyaḷajayatu u
TRANSLATION.
Hail! Prosperity! In the 12th year of
Rājanārāyaṇa Śambuvarāja,——Nal-lāttāḷ, the daughter of
Maṇṇai-Poṉṉāṇḍai, (
an
inhabitant) of
Poṉṉūr, caused the blessed
Vihāra-nāyaṉār,
Poṉṉeyil-nātha,
to be raised to the holy mountain of
Vaigai
(
Vaigai-Tirumalai). Let this pious work be victorious!
No. 71. ON THE WALL OF A MAṆḌAPA AT THE BASE OF THE TIRUMALAI ROCK, TO THE RIGHT OF THE
ENTRANCE,——SECOND INSCRIPTION.
TEXT.
[1.] ciṟṟiṉaṅkaikku iṭṭa turavu aruḷmoḻitevarpurattu
[2.] iṭaiyāṟaṉ appaṉ periya piḷḷai uḷḷiṭṭār taṉ-
[3.] mam [||*]
TRANSLATION.
A well, which was given, (
in order to procure merit) to
Śiṟṟiṉaṅgai,
the pious gift of the brothers of the eldest son of
Iḍaiyāṟaṉ
Appaṉ, (
an inhabitant) of
Aruḷ-mor̥-devar-puram.
No. 72. ON THE SOUTH WALL OF A MAṆḌAPA AT THE BASE OF THE TIRUMALAI ROCK.
This inscription is dated in the
Ānanda year, which was current after the expiration
of the Śaka year 1296, and during the reign of
Ommaṇa-uḍaiyar, the son of
Kambaṇa-uḍaiyar and grandson of
Vīra-Kambaṇa-uḍaiyar.
Like No. 52, above, the inscrip-tion is a receipt for the cost of
some land, which a certain
Vishṇu-Kambuḷi-nāyaka seems to have bought from the
villagers of
Śambukula-Perumāḷ-agaram,
alias Rāja-gambhīra-chaturvedi-maṅgalam.
This village belonged to
Murugamaṅgala-paṟṟu in
Maṇḍaikuḷa-nāḍu,
a division of
Palakuṉṟa-koṭṭam,
which formed part
of
Jayaṅkoṇḍa-Choḷa-maṇḍalam. The four last lines, which consist of signatures,
have not been transcribed, as they are somewhat obliterated. The following are the
readable names of villages, which occur at the beginnings of the different signatures:
——
Kumāṇḍūr, Murugappāḍi, Periya-Kāṭṭeri, Vaṅgipp[u]ṟam.
TEXT.
[1.]
śubhamastu svasti [||*] śrīmanumah[ā]maṇṭavi[ka]ṉ
arirāyavipāṭaṉ pā-[ḻa]maikku tappuva rāyar kaṇṭaṉ
pūṟuvadakṣi-[2.] ṇapaścimottarasa[mu]drādhipa[ti]
śrīvirakampaṇauṭ[aiya]r kumāraśrīkampaṇauṭai-yar kumārar
śrīommaṇauṭai-
[3.]
yaṟku pridhavirājyam
cell[ā*]niṉṟa cekābdam 12[9]6 mel cellā-niṉṟa
āṉantavaruṣam dhanunā[ya*]ṟṟu pūrvvapakṣat-[4.] tu aṭṭamiyum tiṅkaḷ kiḻamaiyum peṟṟa uttiraṭṭāti nāḷ ceyaṅ-koṇṭacoḻamaṇṭalattuppalakuṉṟakkoṭṭa-
[5.] ttu maṇṭaikuḷanāṭṭu murukamaṅkalappaṟṟu campukulapperumāḷ
akara(m)māṉa irācakempiraccaṟurvvedimaṅkalattu
[6.]
mahirajyanam
tuḷunāṭṭukkuḷḷu alacunāṭṭu [a]umukaiyamaṉam okkal vaḻi t[e]yavatti aṭavaḷanar
aḷiya śrīviṣṇu-[7.] kampuḷināyakkaṟku ṉilavilai pramā(ma)ṇam
paṇṇikkuṭutta[paṭi] [||*] [i]vva-karattuttenkaḻaṉiyil
rājagambhiran kaṇṇāṟṟil
[8.] kuṭamāvaṭi cūḻnta ciṟuppiḷḷār pāḷ araimāvil melaivarappukku
kiḻakku [|*] ikkaṇṇāṟṟukku vaṭakku ciṅkar a[rai]-
[9.] māvil melaiva[rap]pukku kiḻakku [|*] ivvaraimāvil varappuccevvaikkut-teṟku [|*] naṟuvili aṭi araimāvil kiḻ-
[10.] [ai]varappuccevvaikku [meṟ]ku [|*] itaṉ teṉkiḻakku at[ti]a[ppa]a-raimāvil vaṭakku varappukku••• kai[y]ā[ṉa]
[11.] melaikkāṇiyil kīḻaivarappuccevvaikku meṟku [|*] ikkaṇṇāṟṟukku teṟku
poṟkaṭṭi••• yil [kī]vara-
[12.] ppuccevvaikku meṟku [|*] iṉṉilattil teṟkil periya mañcu mel talai [vaṟa]
vaṭakkum [|*] itukku uṭpaṭṭa kāṇi 18••• kaḷum rā-
[13.] jagambhīran vatikku meṟku kaṇṇāṟṟu vaṭakku kāṇi
7[?] m [|*] i-kkaṇṇāṟṟukku teṟku kāṇi 6[?]
[m]••• āka kāṇi
[14.] 32 ṉāl kuḻi 4000 ikkuḻi nālāyiramum [||*]
kollaiyāvatu vaṭakāṭṭil perumāṅkoṉ kollai cūḻnta kuḻi 1500 m
[|*]
[15.] āṟṟaṅkarai uṭan [ce]r velaṅkollaiyil[e] kuḻi 500 m [|*]
ikkuḻi 2000 m ikkuḻi iraṇṭāyiramum [||*] maṉaiyāva[tu]
teṟkutteru-
[16.] vil teṉciṟakil kīḻtalaimaṉaiyiraṇṭu viṭṭu meṟku maṉaiyiraṇṭum
[|*] paḷḷitteruvil kīḻciṟakil teṉtalaimaṉaiyiraṇ-
[17.] ṭum [|*] kuṭamāvukku vaṭakku na. [k]kollaiyil eṟṟiṉa kuṭi ivarutā-[kavum ||* iṉṉi]lattukkum kollaikkumaṉaikku[m] vilai-
[18.] yāka kaṟpitta [po]ṉ 40 [|*] ippoṉṉāṟpatukkum
[i]ṉṉilattukku[m k]ollaikkumaṉaikkum ituve pramāṇa(māṇa)m
āva-
[19.] tākavum [|*] iṉṉilattukku ivveri nīr prāpti āṟṟukkāl
prāpti vāykkāl prāpti peṟakkaṭavatākavum [|*]
iv-
[20.] vayiṟṟukku āḷamañci erikkuḻi veṭṭa āṟṟukkāl veṭṭa
vāykkāl koṇṭam ivaiyiṟṟukku viḻukkāṭu ni-
[21.] ṟka kaṭavatākavumaṟṟu arici kāṇam āḷamañ[ci*] eṟa coṟu
eṭuttaḷavu viruttuppaṭik[ai] vilai kāṇam maṟṟum eppe-
[22.] ṟpaṭṭa upātikaḷum uṭpaṭakkaṭṭukkuttokaiyāka iṉṉilattukku
kollaikku maṉaikkum āṇṭu o-
[23.] ṉṟukku kaṭamaikku poṉ 10 [|*] ippoṉ pattum muṉṟu
kanatāyam ākattarakkaṭavarākavum [|*] itu oḻiya v-
[24.] [e]ṟu oṉṟuñcollakkaṭavom allavākavum [|*] iṉṉilaṅkaḷukkum ko-llaikku maṉaikku
[25.]
eppeṟpaṭṭa kalaṉum illai [|*] kalanuḷa[vā]yttoṟṟuppaṭil
nāṅkaḷe tirttu tarakkaṭavom ākavum [|*] nāṅ. oṭippo-[26.]
v[o]m ākil ippoṉ ṉāṟpatum tarakkaṭaom ākavum [|*]
iṉṉilaṅka-ḷukkum kollaikkumaṉaikkum devatāṉam[27.]
ti[ruvu]ṭaiyāṭṭam oḻiya maṟṟum veṇṭum [pe]ṟku
viṟṟummoṟṟi-vaittum koḷḷakkaṭavarākavum [||*] ippaṭi
saṃvadittu nilaivilai pramāṇam[28.] paṇṇikkuṭuttom śrīviṣṇukampuḷināyakka[ṟ]ku
mahājaṉam || inta
mahājanam anugrahikka inta nilavilai
pramāṇam eḻutiṉe[ṉ*] campukulapperu-
[29.] māḷakarattu aṅkārai śrīdharabhaṭṭaṉen itu eḻuttu [|*]
kumāṇṭūr aru-ḷāḷapperumāḷ eḻuttu [|*] kantāṭai periyāṇṭāṉ paṭṭar
eḻuttu [|*]
[30 to 33.]•••••
TRANSLATION.
Let there be prosperity! Hail! On the day of (
the nakshatra) Uttiraṭṭādi, which corres-ponds to Monday, the eighth lunar day of the former half
of the month of
Dhanus of the
Ananda year, which was current after the Śaka year
1296 (
had passed), during the reign of the illustrious
mahāmaṇḍalika, the
conqueror of hostile kings, the destroyer of those kings who break their word, the lord of the
eastern, southern, western and northern oceans, the illustrious
Ommaṇa-uḍaiyar, the
son of the illustrious
Kambaṇa-uḍaiyar, who was the son of the illustrious
Vīra-Kambaṇa-uḍaiyar,——Whereas the great people of
Śambu-kula-Perumāḷ-agaram,
alias Rājagambhīra-chaturvedi-maṅgalam
(
in)
Muruga-maṅgala-paṟṟu, (
which belongs) to
Maṇḍaikuḷa-nāḍu, (
a division) of
Palakuṉṟa-koṭṭam
in
Jayaṅkoṇḍa-Śoṛa-maṇḍalam, gave to the illustrious
Vishṇu-Kambuḷi-nāyaka.•• of
Alaśu-nāḍu, within
Tuḷu-nāḍu,
a document (
pramāṇa) about the cost of land.•••••
——We,
the great people, (
hereby declare, that we,) having thus agreed, gave a document about
the cost of land to the illustrious
Vishṇu-Kambuḷi-nāyaka. At the pleasure of these
great people, I,
Aṅkārai Śrīdhara-bhaṭṭa of
Śambukula-Perumāḷ-agaram wrote this document about the cost of land; this is (
my)
signature. ..........
No. 73. IN A SMALL SHRINE BELOW THE PAINTED CAVE AT TIRUMALAI, FIRST INSCRIPTION.
TEXT.
[1.] svasti śrī [||*] kaṭaikkoṭ-
[2.] ṭūrttirumalaipparavātima-
[3.] llar māṇākkar ariṣṭane-
[4.] mikkucāryyar ce[y]-
[5.] vitta yakṣitti[ru]-
[6.] meṉi ||
TRANSLATION.
Hail! Prosperity!
Arishṭanemi-āchārya of
Kaḍaikkoṭṭūr, a pupil of
Para-vādimalla of
Tirumalai, caused the image
of a
yakshī to be made.
No. 74. ON THE OUTER WALL OF THE DOORWAY, WHICH LEADS TO THE PAINTED CAVE AT TIRUMALAI, TO
THE LEFT OF THE ENTRANCE.
This inscription is dated in the twentieth year of
Tribhuvanachakravartin
Rājarāja-deva, which, according to the
Poygai inscriptions
(Nos. 59 to 64), would correspond to the Śaka year 11-57-58. The donor was
Rājagambhīra-Śambuvarāyaṉ, who bore the
birudas Attimallaṉ and
Śambukula-Perumāḷ (i.e.,
the Perumāḷ
of the Śambu
race).
The object granted seems to have been the village of
Rājagambhīra-nallūr, which had evidently received its name from that of the
donor.
TEXT.
[1.] sva[sti ||* śrī]tribhuvanaccakravarttikaḷ
śrīrājarājateva-
[2.] ṟku yāṇṭu irupatāvatu mutal ceyaṅkoṇṭa-
[3.] coḻamaṇṭalattuttamaṉūrnāṭṭu [vi]raṉpākka-
[4.]
ttu ilā[lap]perumāṉ makaṉ āṇpāṉkaḷ pa-[5.] [ṅ]kaḷarāyarkkuppalakuṉṟakkoṭṭattuppaṅ-
[6.] kaḷanāṭṭu naṭu[vil]•• kkuṉṟattūrāṉa rājaga-
[7.] mpīranallūr [iva]rkkukkāṇiyāka kīḻ-
[8.] nokkiṉa kiṇaṟu[m m]eṉokkiṉa maramum nā-
[9.] ṟpālellaiyum viṟṟoṟṟipparikkirayat-
[10.] tukku urittāvatāka kuṭuttom attimalla-
[11.] ṉ campukulapperumāḷāṉa rājagambhīracca[m]-
[12.] puvarāyaṉeṉ ||
TRANSLATION.
Hail! From the twentieth year of the illustrious Tribhuvanachakravartin, the
illustrious Rājarāja-deva, forward,——I, Attimallaṉ Śambukula-Perumāḷ,
alias Rājagam-bhīra-Śambuvarāyaṉ, gave to Āṇḍāṉgaḷ
Paṅgaḷarāyar, the son of Ilāla-Perumāṉ of Vīraṉpākkam in
Tamaṉūr-nāḍu, (a division) of
Jayaṅkoṇḍa-Śora-maṇḍalam, (the village of).••, alias
Rājagambhīra-nallūr, in the middle of Paṅgaḷa-nāḍu,
(a division) of Palakuṉṟa-koṭṭam, as his property, (including) the
wells underground, the trees overground and the boundaries in the four directions, with the
right to sell, mortgage or exchange it.
No. 75. ON THE OUTER WALL OF THE DOORWAY, WHICH LEADS TO THE PAINTED CAVE AT
TIRUMALAI.
This inscription is much obliterated. It consists of a passage in Tamil prose, a
Sanskrit verse in the
Śārdūla metre, and another Tamil prose passage, and records
some gifts made by
Vyāmukta-śravaṇojjvala or (in Tamil)
Viḍu-kādaṛagiya-Perumāḷ,
alias Atigai-māṉ[i] of the
Chera race. The name of the capital of this prince seems to have
been
Takaṭā. He was the son of some
Rājarāja and a descendant of a
certain
Yavanikā, king of
Keraḷa, or (in Tamil)
Er̥ṉi, king of
Vañji.
The king repaired the images of a
yaksha and a
yakshī, which had been made by
Yavanikā, placed them on the
Tirumalai Hill, presented a gong and constructed a channel. The Tirumalai Hill is here
called
Arhasugiri (
the excellent mountain of the Arha[t]) and (in Tamil)
Eṇguṇaviṟai-Tirumalai (
the holy mountain of the Arhat).
According to the Sanskrit portion of the inscription, it belonged to the
Tuṇḍīra-maṇḍala; this seems to be a Sanskritised form of the well-known
Toṇḍai-maṇḍalam.
TEXT.
[1.] svasti śrī [||*] ceravaṅśattu atikaimā[ṉi] eḻiṉi
ceyta dharmma
[2.] yakṣaraiyum yakṣiyāraiyum eḻunta[ru*]ḷuvittu eṟimaṇiyum [i]-
[3.] ṭṭukkaṭapperik[kālu]ṅkaṇṭu kuṭuttāṉ ||
śrīmatkeraḷabhūbhr̥-
[4.] tā yavanikānāmnā sudharmmātmanā
tuṇḍīrāhvayamaṇḍalārhasu-
[5.] girau yakṣeśvarau kalpitau [|*] paścāttatkulabhūṣaṇādhika-
[6.] nr̥paśrīrājarājātmajavyāmuktaśravaṇojvalena ta[
kaṭānā] thena jīrṇo-
[7.] [ddhr̥]tau || vañciyar kulapa[tiy]eḻiṉi
va[ku]ttaviyakkariyak[ki]yaro-
[8.] ṭe[ñ]ciyava[ḻi]vu tirutti[yi]veṇkuṇaviṟai tirumalai vait[t]āṉ [a]-
[9.] ñcita[ṉ] vaḻi varum [va]ṉ vaḻi mutali tali a[ti]kaṉavakaṉ .
nūl [vi]ñcaiyar
[10.]
[stha]la puṉai takam[ai]yar kāvalaṉ viṭukātaḻakiyayerumāḷey [||*]TRANSLATION.
Hail ! Prosperity ! Atigaimāṉ[i] of the Śera race placed on (the hill
the images of) a yaksha and a yakshī,——meritorious gifts (formerly)
made by Er̥ṉi,——presented a gong and gave a channel, which he had constructed
(for feeding) the Kaḍapperi (tank).
(
The images of) the two lords of the
yakshas, which were made on the
excellent mountain of the
Arha[t] in the country (
maṇḍala)
called
Tuṇḍīra by the illustrious and pious king of
Keraḷa, called
Yavanikā, were afterwards rescued from ruin by
Vyāmukta-śravaṇojjvala, the lord of
Taka[ṭ]ā and son of the illustrious
Rājarāja, an eminent prince, who was the ornament of his (
Yavanikā's) race.
Viḍu-kādaṛagiya-Perumāḷ••••• repaired the broken remains (
of the
images) of a
yaksha and a
yakshī, which had been given by
Er̥ṉi,
the lord of the race of the kings of
Vañji, and placed them (
on) this holy
mountain (
Tirumalai) of the god who possesses the eight qualities.
No. 76. INSIDE THE DOORWAY, WHICH LEADS TO THE PAINTED CAVE AT TIRUMALAI, TO THE
RIGHT.
This inscription consists of a Sanskrit verse, which is a duplicate of that occurring in No.
75.
TEXT.
[1.] śrīmatkeraḷa-
[2.] bhūbhr̥tā yavani-
[3.] kānāmnā sudha-
[4.] rmmātmanā tuṇḍī-
[5.] rāhvayamaṇḍalā-
[6.] rhasugirau ya-
[7.] kṣeśvarau
[8.] kalpitau [|*] paśv-
[9.] āttatkulabhū-
[10.] ṣaṇādhikanr̥pa-
[11.] śrīrājarājā-
[12.] tmajavyāmuktaśra-
[13.] vaṇojvale-
[14.] na taka[ṭ]ā[n]āthe-
[15.] na jīrṇo[ḍhr̥]tau [||*]
No. 77. INSIDE THE DOORWAY, WHICH LEADS TO THE PAINTED CAVE AT TIRUMALAI, TO THE LEFT.
TEXT.
[1.] svasti śrī [||*]
[2.] am[paru]ṭai-
[3.] yāṉ āyaṉ
[4.] makaṉ kariya-
[5.] perumāḷā-
[6.] ṉa vai[r]ātar-
[7.] āyaṉ tiruma-
[8.] laikkaṭapp-
[9.] erikku nīre[r]-
[10.] kka kaliṅkiṭ-
[11.] ṭukkoṭuttā-
[12.] ṉ [||*] dharmmoyañja-
[13.] yatu u u ||
TRANSLATION.
Hail! Prosperity!
Kariya-Perumāḷ,
alias Vairādarāyaṉ, the son of
Ambar-uḍaiyāṉ Āyaṉ, gave a sluice, in order to raise the water to the
Kaḍapperi (
tank) at
Tirumalai. Let this meritorious
gift be victorious!
V.——INSCRIPTIONS AT PAḌAVEḌU.
No. 78. ON THE EAST AND NORTH BASES OF THE AMMAIAPPEŚVARA TEMPLE.
This inscription is dated in the year, which was current after the expiration of the
Śaka year 1180, and records a grant, which
Rājagambhīra-Śambuvarāyaṉ made to the
temple of
Ammaiappeśvara. The name of the object of the grant must be contained in
the final portion of the first line, which is buried underground. The donor is evidently
identical with that
Rājagambhīra-Śambuvarāyaṉ, who is mentioned in a
Tirumalai inscription (No. 74), which seems to be dated in Śaka 1157-58. It may be
further conjectured, that the
Ammaiappeśvara Temple at
Paḍaveḍu had
received its name from
Ammaiappaṉ or
Ammaiyappaṉ,
one of
the
birudas of another
Śambuvarāyaṉ, who was a contem-porary and
probably a relation of
Rājagambhīra-Śambuvarāyaṉ.
TEXT.
[1.] svasti śrī [||*] śakābdam āyirattoruṉūṟṟueṇpatiṉ
meṟcellāniṉṟa kaṟkaṭakanā[ya]ṟṟu pūrvvapakṣattu
tiṅkaṭkiḻamaiyum saptamiyum revatiyumāṉa iṉṟu
uṭaiyār ammaiappīśvaramuṭaiya nāyaṉāṟku
irājagambhīracampu-varāya•••••
[2.] [ta]rattu muḷḷaṭi ūrkkaṇakkavari uvaccaṉperkkaṭamai
ācuvikaṉperkkaṭamai taṟiiṟai [ta]ṭṭārppāṭṭamum iṉavari [ē]• yattaṟi iruntu
pari-māṟuvārum cekkukkaṭamai [v]ālamañcāṭi nilaiyāḷ veṭṭinellu uṭ-paṭ[ṭa] eḷurppala taḷi tevatānam nīkki innāyaṉārkkuttevatāṉam vi-ṭṭeṉ irājagambhīraccampu[va]•••••
TRANSLATION.
Hail! Prosperity ! To-day, which is (
the day of the nakshatra) Revati and Monday,
the seventh lunar day of the former half of the month of
Karkaṭaka, which was current
after the Śaka year one thousand one hundred and eighty (
had passed),——I,
Rājagambhīra-Śambu-varāya[ṉ] gave to the god, who is the lord of the
Ammaiappeśvara (
temple), as a divine gift••••• excluding the divine gifts to
the various temples (
at)
Eḷūr, including •••
the tax for
the village-accountant, the tax on
Uvachchas, the tax on
Ājīvakas, the tax on looms, the tax on goldsmiths,.•••••
the tax on
oil-mills,••• (
and) the paddy for the
Veṭṭi.
No. 79. ON THE SOUTH WALL OF THE AMMAIAPPEŚVARA TEMPLE.
This inscription is dated during the reign of Vīra-Devarāya-mahārāyar
(of Vijayanagara) and in the Pramādin year (i.e., Śaka 1356). It records
a grant to the Ammaiappa Temple. The name of the donor is obliterated.
TEXT.
[1.] svasti [||*] śrīmaniracātiirācaṉ irā[ca]-
[2.]
parameśvaran śrīvi[ra]tevarāmamahā-[3.] irāyar[kuc]cellāniṉṟa piṟamātica-
[4.] varuṣam māci mātam pattāntayati
[5.] nāyaṉār ammaiappanāyaṉārk[ku]
[6.] teyavaṅka[ṇa]pan mātava[y]āvanā[yar]
[7.] taṉmacātaṉa paṇ[ṇi ku]ṭuttapaṭi ma••
[8.] [koṉ] periya pekamāvar tiruvira••
[9.] āka viṭṭa vaḷavu [ka] [||*] inta taṉ[mam] ca-
[10.] ntiṟādittavarai[yu]m naṭakka kaṭa[vat]āka-
[11.] vum [||*] inta taṉmattukku akita paṇ[ṇu]vu-
[12.] van keṅkai karai[yi]l k[ā*]rām [pacuv]ai ••••••
TRANSLATION.
Hail! On the tenth day of the month of
Māśi of the
Pramādīcha year, which was current (
during the reign) of the illustrious
rājādhirāja rājaparameśvara, the illustrious
Vīra-Devarāya-mahārāyar,••••• 1
vaḷavu was given by a
dharmaśāsana to the lord
Ammaiappa-nāyaṉār. This meritorious gift shall
last as long as the moon and the sun. He who shall injure this meritorious gift,
[shall
incur the sin of one who has killed] a black cow on the bank of the
Gaṅgā.
No. 80. ON THE SOUTH WALL OF THE AMMAIAPPEŚVARA TEMPLE.
This inscription is dated during the reign of Vīra-Devarāya-mahārāyar
(of Vijayanagara) and in the Ānanda year (i.e., Śaka 1357). It records
the gift of a village to the Ammaiappa Temple. The middle portion is defaced by three
cracks.
TEXT.
[1.] śuvasti [||*] śrīmatmahā-
[2.] irācātiirācan ir[ā]-
[3.] yaparameśurat śrīvīra-
[4.] tevarāyamahāirāya[r*]-
[5.] kku cellāniṉṟa
[6.] āṉantavaruṣam āṭi
[7.] mātam 2 [ta]yati nāyaṉā[r]
[8.] ammaiappanāyaṉā[r*]-
[9.] kku [ca]lavaippaṟṟu
[10.] ula[ka]ḷantaveḷ
[11.] [cūriyate]va[ṉeṉ]
[12.] taṉmacātaṉam pa-
[13.] ṇṇi kuṭuttapaṭi
[14.] mullayairāyaṉ
[15.] veṅkaṭa[k]kai[y]
TRANSLATION.
Hail! On the 2nd day of the month of Āḍi of the Ānanda year, which was
current (during the reign) of the illustrious mahārājādhirāja
rājaparameśvara, the illustrious Vīra-Devarāya-mahārāyar,——I,
Ulagaḷanda-Veḷ Sūryadeva, gave (the village of) [Sa]lavaippaṟṟu
by a dharmaśāsana to the lord Ammaiappa-nāyaṉār. Accordingly (there
follows) the signature (?) of Mullaya-rāyaṉ Veṅgaḍa.
No. 81. ON THE EAST WALL OF THE SOMANĀTHEŚVARA TEMPLE.
This inscription is dated in the
Śukla year, which was current after the expiration of
the Saka year 1371, and during the reign of
Vīrapratāpa Prauḍha-Immaḍi-Devarāya-mahārāyar. This is the latest hitherto-known date of
Devarāja II. of
Vijayanagara. The inscription is much injured and incomplete at the end. In the
preserved portion, mention is made of the kingdom of
Paḍaivīḍu (
Paḍaivīṭṭu
rājyam), which belonged to
Toṇḍai-maṇḍalam,
of the right
and left hand castes,
and of the
Somanātheśvara Temple at
Paḍaivīḍu.
TEXT.
[1.] śubhamastu svasti [||*] śrīmanma[hā]-
[2.] maṇḍaleśvaran ari(ya)rā[ya]vi-
[3.] pāṭan pāṣaikkuttappu[va rā]-
[4.] yar kaṇṭan mūvarāyar ka[ṇ]-
[5.] ṭan kaṇṭa nāṭu koṇṭu
[6.] koṇṭa nāṭu ku[ṭ]ātāṉ pū-
[7.] ṟuvadakṣiṇapaccimauttarasa-
[8.] mudrātipati
śrīmanrācātirācarācapa-
[9.] rameśvara śrīvirapratāpa
gacaveṭṭai
[10.] kaṇṭaruḷiya pravuṭaimmaṭi-
[11.] tevarāyamahārāyar pritivīrā-
[12.] ccaya[m] paṇṇi aruḷāniṉṟa
[13.] śakā[bda]m 1371 ṉ mel
ce-
[14.] llāniṉṟa śuklavaruṣam siṃha-
[15.] nāyaṟṟu pūṟuvapakṣattu tray[o]-
[16.] daśiyum caṉivāramum ā[yu]-
[17.] [ṣm]ān yoga[mum] pe[ṟṟa] u[t]-
[18.] tirāṭattu nāḷ toṇṭai-
[19.] maṇḍalattu paṭaivīṭṭu
[20.] rājyam [n]āṭṭavar valaṅkaiyu-
[21.] m iṭaṅkaiyum mahājanamum
[22.] rācagam[ pīran]
malai[kka]-
[23.]
ṭaitta muru[ka]maṅkalappaṟṟu[24.] marutācā paṭ[ai]vīṭu uṭaiy[ār]
[25.] comaṉāte[śvara]nayiṉār koyili-
[26.] le niṟaivaṟa ṟaintu [ku]ṟaiva[ṟa] ••••••
TRANSLATION.
Let there be prosperity! Hail! On the day of (
the nakshatra) Uttirāḍam, which corresponds to the
Yoga Āyushmat and to Saturday, the thirteenth
lunar day of the former half of the month of
Siṁha of the
Śukla year, which was
current after the Śaka year 1371 (
had passed), while the illustrious
mahāmaṇḍaleśvara, the conqueror of hostile kings, the destroyer of those kings who
break their word, the destroyer of the three kings (
of the South),
who
takes every country which he sees, but who never gives back a country which he has taken, the
lord of the eastern, southern, western and northern oceans, the illustrious
rājādhirāja
rājaparameśvara, the illustrious
Vīrapratāpa, who has been pleased to
witness the hunting of elephants,
Prauḍha-Immaḍi-Devarāya-mahārāyar, was pleased
to rule the earth,——the inhabitants of the kingdom (
rājyam) of
Paḍaivīḍu,
(
which belongs) to
Toṇḍai-maṇḍalam, the great men of the right hand and of
the left hand,——at the temple of
Somanātheśvara-nāyaṉār, the lord (
of)
Paḍaivīḍu in the north-west (
of)
Muruga-maṅgala-paṟṟu,
which borders on the
Rājagambhīra
Hill (
Rājagambhīraṉ-malai) ••••••
VI.——INSCRIPTIONS OF THE KAILĀSANĀTHA TEMPLE AT KĀÑCHĪPURAM.
No. 82. ON A PILLAR IN THE MAṆḌAPA IN FRONT OF THE RĀJASIM3HAVARMEŚVARA SHRINE.
The following inscription is dated in the fifteenth year of
Madirai-koṇḍa Ko-Para-kesarivarman. The same names are borne by the
Choḷa king
Parāntaka I.,
alias Vīranārāyaṇa, in a copper-plate grant
published by Mr. Foulkes.
As
Madirai seems to stand for
Madurai (
Madura), the capital of the
Pāṇḍyas,——Madirai-koṇḍa, “who
took Madura,” might also be considered as the Tamil equivalent of
Madhurāntaka,
“the destroyer of Madura.” This was the name of a grandson of
Parāntaka I. according
to the large Leyden grant.
Another
Madhurāntaka, who was the son of
Rājarāja, issued the Sanskrit portion of the Leyden grant after his father's
death.
He is probably identical with
Rājendra-Choḷa-deva, who, according to Nos. 67 and 68, conquered the
Madura-maṇḍalam. The three kings just mentioned are Nos. 3, 9 and 11 of the subjoined
table, which I insert for ready reference. It contains the pedigree of the
Choḷas
according to the large Leyden grant. The first three kings of the table are also named in Mr.
Foulkes' above-mentioned grant.
On inscriptions of the two last kings and on
other conquests of theirs, see the introductions of Nos. 40 and 67, above.
On
Rājendra-deva, the probable successor of (II)
Rājendra-Choḷa, see the
remarks on No. 127, below. In the introduction of No. 67, I might have added that the Miraj grant of the Western Chālukya king Jayasiṁha III.
calls
(Rājendra-) Choḷa Pañcha-Dramilādhipati (read thus instead of
yaṁ Chaṁdramilādhipati), “the lord of the five
Draviḍa
(
nations).
” The village, which was the object of the Miraj grant, belonged
to “the
Eḍadore (read thus instead of
Paḍadore) Two-thousand.” Accordingly,
the country of
Eḍatore in
Maisūr must have been in the possession of
Jayasiṁha III. in Śaka 946 (expired). The same country of
Eḍatore
(
Iḍaituṟai-nāḍu) occupies the first place in the list of the conquests of
Rājendra-Choḷa-deva.
The subjoined inscription records that a certain
Chaṇḍaparākrama-vīra gave to
the god of “the holy stone-temple” (
i.e., the Rājasiṁhavarmeśvara Temple
) at
Kachchip-peḍu (
i.e., Kāñchīpuram) 270 sheep,
from the milk of which three lamps had to be supplied with ghee. A certain
Chaṇḍaparākrama-maṉṟāḍi, who seems to be distinct from the donor, pledged
himself, that he and his descendants would supply the ghee daily or otherwise incur certain
fixed fines.
It is worthy of note, that in this very archaic inscription the
puḷḷi or the dot
above consonants, which corresponds to the Nāgarī
virāma, occurs five times.
It is represented by a short vertical stroke. The same sign is found in the Tamil
portion of the
Kūram plates of the
Pallava king
Parameśvaravarman
I. (No. 151, below.)
TEXT.
[1.] || svasti śrī || matirai k[o]-
[2.] ṇṭa kopparakecaripaṉmak[ku]
[3.] yāṇṭu patinañcāvatu ka[cci]-
[4.] ppeṭṭupperiya [tiru]-
[5.] kkaṟṟaḷi mahādevar[ku]
[6.] caṇ[ṭa*]parākkirama[ma*]nṟāṭiyen [e]-
[7.] ḻuttu [||*] tirukaṟtaḷi tevarku mū[n]-
[8.] ṟu nond[ā]viḷakku candrādityar
uḷa-
[9.] ḷavum caṇṭaparākkiramavira [v*]aitta
[10.] cāvā mūvā perāṭu-irunūṟṟu-
[11.] eḻupatu [|*] ivvāṭṭā[l*] nicati mū[ḻa]-
[12.] kku ney koṇṭu ceṉṟu u[ṇ]-
[13.] ṇāḻi[kai] uṭaiyarkaḷ kai[yi]-
[14.] l ṉāluḻakku vaḻuvā[ta] nāḻi-
[15.] yāl en makkaḷ makkaḷ [va]-
[16.] ḻi vaḻi [eṉṟum a]ṭṭuven [|*] aṭ[ṭe]-
[17.] ṉāyil dharmmā[sana]ttil nica[ti]
[18.] nālekāl [taṇṭapaṭuve]ṉān[_e]-
[19.] ṉ [|*] ittaṇ[ṭapaṭṭum iṉe]y mu[ṭ]-
[20.] ṭāme aṭṭuve[ṉāneṉ |* mu]ṭṭil a-
[21.] ṉṟāḷ ko[vukku nicati ma]ñcāṭi
[22.] poṉ manṟa [oṭṭi kuṭutteṉ]
[23.]••• [vi]rama•••
[24.] [i]ddharmmam [ca]ndrā[ditya]•••
[25.]•••••
TRANSLATION.
Hail! Prosperity! In the fifteenth year of (
the reign of)
Madirai-koṇḍa Ko-Para-kesarivarman, (
the following) written agreement (
was made) with
Mahādeva of the large holy stone-temple at
Kachchippeḍu by me,
Chaṇḍaparākrama-maṉṟāḍi. Chaṇḍaparākrama-vīra gave two hundred and seventy
undying and unending
big sheep to the god of the holy stone-temple, (
in
order to keep) three
nondā lamps
(
burning) as long as the
moon and the sun exist. From (
the milk of) these sheep,——myself, my sons and my further
descendants shall take three
uṛakkus of ghee daily
and shall, for ever,
pour them out into the hands of those, who are in charge of the
nār̥gai (measure)
within (
the temple), with a
nār̥ (measure) which is equal to four
uṛakkus.
If I do not pour them out, I shall be liable to a fine of
four and a quarter (
uṛakkus) daily in court. Although I am fined thus, I shall pour out
this ghee without resistance. If I resist, I solemnly agree to pay one
mañjāḍi of gold daily to the king who is then ruling.••••• This meritorious gift
[shall last as long as] the moon and the sun.
No. 83. ON A PILLAR IN THE MAṆḌAPA IN FRONT OF THE RĀJASIM3HAVARMEŚVARA SHRINE.
Like the inscription No. 82, this one is dated in the fifteenth year of
Madirai-koṇḍa Ko-Parakesarivarman, and records the gift of 180 sheep from the same
Chaṇḍaparā-krama-vīra to “the holy stone-temple.” A certain
Kālakopa-vīra-maṉṟāḍi pledged himself to supply two lamps with ghee made from
the milk of these sheep.
A graphical peculiarity of this archaic inscription has to be noted. In two cases the sign
of
ā in
ṇā and
ṟā is not, as in modern Tamil, attached to the bottom of
the letter, but is added after it and turned upwards.
TEXT.
[1.] [sva]sti śrī || matirai koṇṭa
[2.] [k]opparakecaripaṉma[k]ku yāṇ-
[3.] [ṭu pa]tiṉ añcāvatu kālak[o]pa-
[4.] [virama]ṉ[ṟāṭi]yeṉ•••
[5.] .• patilum kalleṭuppūr pa
[6.]•••••
[7.]
••[torai] tirukaṟtaḷi devark-[8.] ku iraṇṭu nondāviḷakku candrāditya-
[9.] r uḷḷa aḷavum erippa[ta]ṟku caṇ-
[10.] ṭaparākkiramavirar vaitta cā[vā]
[11.] [mū]vā perāṭu nūṟṟueṇpatu [|*]
[12.] [i]vvāṭṭāl nicati uriy ne[y]
[13.]
[k]oṇṭu vantu uṇṇāḻi[kai][14.] [uṭ]aiyarkaḷ kaiyil ṉāluḻak-
[15.] [ku va]ḻuvāta nāḻiyāl eṉ ma-
[16.] [kka]ḷ makkaḷ vaḻi vaḻi enṟum a-
[17.] [ṭṭu]veṉāṉen [|*] aṭṭeṉāyil [dha]-
[18.] [rmmāsa]nattil nicati araikk[ā]-
[19.] [l] pon taṇṭapaṭuveṉāneṉ [|*]
[20.] itta[ṇ]ṭa[pa]ṭṭum iṉey mu-
[21.] ṭṭāme aṭṭuveṉāneṉ [|*] muṭṭi[l]
[22.] aṉṟāḷ kovukku nicati kuṉṟi
[23.] poṉ manṟa oṭṭi kuṭutteṉ
[24.] kālakopaviramaṉṟāṭiyeṉ
[25.] vaḻiyum ivaṉ vaḻicc[e]-
[26.] [y] ca[ṇṭa]parākkirama[vi]rattu.
[27.] •ṭavaḷḷuvaṉ aṭukka•
[28.] ••naṅkāḷi tiruppa•
[29.] •lukku pakal [ni]•••
TRANSLATION.
Hail! Prosperity! In the fifteenth year of
Madirai-koṇḍa Ko-Parakesarivarman, I,
Kālakopa-vīra-maṉṟāḍi••••• Chaṇḍaparākrama-vīra gave one hundred and eighty
undying and unending
big sheep to the god of the holy stone-temple, in order
to keep two
nondā lamps burning, as long as the moon and the sun exist. From (
the
milk of) these sheep,——myself, my sons and my further descendants shall take one
uri of ghee daily and shall, for ever, pour them out into the hands of
those, who are in charge of the
nār̥gai (measure) within (
the temple), with a
nār̥ (measure) which is equal to four
uṛakkus. If I do not pour them out, I
shall be liable to a fine of one eighth
poṉ daily in court. Although I am fined thus, I
shall pour out this ghee without resistance. If I resist, I,
Kālakopa-vīra-maṉṟāḍi solemnly agree, that I and my descendants shall pay one
kuṉṟi of gold daily to the king who is then ruling•••••
No. 84. ON THE FLOOR OF THE MAHĀMAṆḌAPA OF THE RĀJASIM3HAVARMEŚVARA SHRINE.
This inscription is dated in the 3rd year of
Ko-Rājakesarivarman. By it,
the villagers of
Meṉalūr pledged themselves, to furnish oil for a lamp from the
interest of a sum of money, which they had received from the temple-treasury. The inscription
mentions
Kāñchīpuram. Tirukkaṟṟaḷippuṟam, “the town of the holy stone-temple,”
which occurs in lines 1 f., is evidently derived from
Tirukkaṟṟaḷi, one of the
names of the
Rāja-siṁhavarmeśvara Temple,
and is
probably a synonym of
Kāñchīpuram. The town belonged to
Kāliyūr-koṭṭam, a district, which is also mentioned in Nos. 85, 147 and 148.
TEXT.
[1.] [kovi]rājakecaripanmaṟku yāṇṭu 3 [āvatu]
kāliyūrkoṭṭat[tokaḻa]nāṭṭu tiru[kka]-
[2.] ṟṟaḷippuṟattu meṉalūr ūrom kaiyyeḻuttu [||*] kāñcīypurattu tirukka-ṟṟaḷi [kku]-
[3.] didāsacaṇḍeśva[ra] pakkal yāṅkaḷ koṇṭu kaṭava poṉ
patiṉeṇ[kaḻa-ñcey]
[4.] munṟu mañcāṭiyum kuṉṟiy [|*] ippon patiṉneṇkaḻañcey
mu[nṟu mañcā]-
[5.]
[ṭi] kuṉṟikkum palicaiyāṟcantrātit[ta]vaṟa nicatam uḻakkeṇṇai ūraka[mu-ṭaiyār kā]-[6.] loṭokkum uḻakkāle aṭṭuvomānom oru nantāviḷakku
aṭṭuvom-[ā*]no[m]•••
[7.] [ū]rār colla eḻutineṉ ivvūr vica[van] alappaṭiyeṉ ivai en eḻut[tu]
[||*]
TRANSLATION.
In the 3rd year of
Ko-Rājakesarivarman, we, the villagers of
Meṉalūr, (
a
quarter) of
Tirukkaṟṟaḷippuṟam in
Ogaṛa-nāḍu (?), (
a
division) of
Kāliyūr-koṭṭam, (
made the following) written agreement. We
have received from
Ādidāsa Chaṇḍeśvara (
in) the holy
stone-temple at
Kāñchīpuram eighteen
kaṛañjus, three
mañjāḍis and
one
kuṉṟi of gold. From the interest
of these
eighteen
kaṛañjus, three
mañjāḍis and one
kuṉṟi of gold, we shall
pour out daily,
as long as the moon and the sun exist, (
for) one
nandā lamp, one
uṛakku of oil with an
uṛakku (measure), which is equal
to a quarter (
according to the standard) of the authorities in the village. As the
villagers.....told (
me), I,
Alappaḍi, the head-man
of this village, wrote (
this document). This is my signature.
No. 85. ON THE BASE OF THE MAṆḌAPA IN FRONT OF THE RĀJASIM3HAVARMEŚVARA SHRINE.
The middle part of this inscription is covered by the wall of the modern
mahāmaṇḍapa, which has been erected between the
Rājasiṁhavarmeśvara
Shrine and that
maṇḍapa, on the base of which the inscription is engraved. It is dated
in the fourth year of
Ko-Para-kesarivarman and records, that the villagers
of
Kallaḍuppūr pledged themselves, to furnish a fixed yearly
supply of paddy from the interest of a sum of money, which they had received from the shrine of
Ādidāsa Chaṇḍeśvara at
Tiruvottūr.
TEXT.
First part.
[sva]sti śrī [||*]
kopparakesarivarmmakku [yāṇṭu nā]lā[vatu kāliyū]rkkoṭ-ṭattu viṟappeṭunāṭṭukkallaṭuppūr sabhaiyom kaiy eḻuttu
[||*] ik-koṭṭattuttaṉakūṟṟuttiruvottūr
[kkudi]dāsacaṇḍeśvarar kai[yi]l yāṅkaḷ koṇṭu
kaṭava poṉ eṭṭarai ma•• kaccippeṭṭu āṇikkalalāl niṟai irupatiṉ kaḻañcu poṉ
koṇṭu kaṭavom [|*] ippoṉ irupatiṉ kaḻañcukkum ivvāṭṭaittai mutalāka
ip•••••
Second part.
ṭaiya śivabrāhmaṇarkaḷ kaiy vaḻi
tirucacennaṭai nellaḷantu kuṭuppo-māṉom kallaṭuppūr
sabhaiyom [|*] innellu•••• m ivvirupatiṉ kaḻañcu
poṉṉu[k]kum palicai nel āṭṭāṇṭu toṟum toṇṇūṟṟukkāṭi nellum kūṟṟu vakai
vaḻuvāme āṭṭāṇṭu toṟum eṅkaḷur ūram[ai] [c]e[y]yum
vāri[ya]pperumakkaḷome koṇṭu ceṉṟu aḷantu ku[ṭuppomāṉom]
TRANSLATION.
Hail! Prosperity! In the fourth year of
Ko-Parakesarivarman, we, the
assembly (
sabhā) of
Kallaḍuppūr in
Viṟappeḍu-nāḍu,
(
a division) of
Kāliyūr-koṭṭam, (
made the following)
written agreement. We have received from the hands of
Ādidāsa Chaṇḍeśvara
(
at)
Tiruvottūr in
Taṉakūṟu (?), (
a division) of this
koṭṭam, eight and a half.....of gold. According to the standard (
āṇikkal) of
Kachchippeḍu, we have received twenty
kaṛañjus weight of gold. For these
twenty
kaṛañjus of gold, from (
the month of) Tai of this year forward,••••• we,
the assembly of
Kallaḍuppūr, shall measure and give paddy into the hands of the
Śiva (i.e.,
Śaiva)
Brāhmaṇas.•••••(From) the interest of these twenty
kaṛañjus of gold, we,•• the great people, who constitute the village-assembly of our village, shall measure and give every year ninety
kāḍis of paddy, without breaking our promise (
even) partially.
No. 86. ON A PILLAR IN THE MAṆḌAPA IN FRONT OF THE RĀJASIM3HAVARMEŚVARA SHRINE.
This inscription is dated in the
Viśvāvasu year, which was current after the
expiration of the Śaka year 1286,
and during the reign of
Kambaṇa-uḍaiyar. The inscription No. 87 belongs to the same year, as No. 86, and to
the reign of
Kambaṇa-uḍaiyar, the son of
Vīra. The date of No. 88 is the
Kīlaka year and the reign of
Vīra-Kambaṇṇa-uḍaiyar. As it
mentions
Koppaṇaṅgaḷ, an official, whose name occurs also in Nos. 86 and 87, and as
the signatures at its end are identical with some signatures at the end of No. 87, the date of
the inscription No. 88 cannot have been very distant from that of Nos. 86 and 87, and the
Kīlaka year must correspond to Śaka 1291. The inscription No. 87, which reads
Vīra-kumāra-Kambaṇa-uḍaiyar, i.e.,
Kambaṇa-uḍaiyar, the son of
Vīra, suggests that
Vīra-Kambaṇṇa-uḍaiyar in No. 88 is an abbreviation for
Kambaṇṇa-uḍaiyar, (
the son of)
Vīra. The prince, who is mentioned
in the three inscriptions Nos. 86, 87 and 88, may be further identified with
Kambaṇa-uḍaiyar, the son of
Vīra-Kambaṇa-uḍaiyar and father of that
Ommaṇa-uḍaiyar, who according to the
Tirumalai inscription No. 72, above,
was reigning in the
Ānanda year, which was current after the expiration of the
Śaka year 1296. The subjoined table shows the results of the above remarks.
The three inscriptions Nos. 86, 87 and 88 contain orders, which were issued by a certain
Koppaṇaṅgaḷ, Koppaṇṇaṅgaḷ or
Koppaṇaṉ to the authorities of the temple. Koppaṇaṅgaḷ was
probably the executive officer of
Kambaṇa-uḍaiyar at
Kāñchīpuram. The
Kailāsanātha Temple is designated by three different names,
viz.,
Rājasiṁhavarmeśvara,
Eḍudattu-āyiram-uḍaiya-nāyaṉār and
Tirukkaṟṟaḷi-Mahādeva.
The last-mentioned term means “the holy stone-temple
(
of)
Śiva.” The meaning of the second is not apparent. The first name,
Rājasiṁhavarmeśvara, shows that the
Pallava king
Rājasiṁha, the
founder of the temple, was not yet forgotten at the times of Kambaṇa-uḍaiyar, and that his
full name was
Rājasiṁhavarman.
From the inscription No. 86, we learn that, at the time of
Kulottuṅga-Choḷa-deva, the
Rājasiṁhavarmeśvara Temple at
Kāñchipuram had been closed, its landed property sold, and its compound and environs
transferred to the temple of
Aṉaiyapadaṅgāvuḍaiya-nāyaṉār. Koppaṇaṅgaḷ ordered, that the temple should be reopened and that its
property should be restored.
TEXT.
West face.
[1.]
svasti [||*] śrīmaṉumahāmaṇḍa-[2.] ḷeśvara
arirāyavibhāṭaṉ
[3.] pāṣaikkuttappuva rāya-
[4.] r kaṇṭaṉ pūrvvapaścimasamu-
[5.] drādhipati śrīkampaṇa-
[7.] jyam paṇṇi aru-
[8.] ḷāniṉṟa śakābdam āyi-
[9.] rattuirunūṟṟueṇpa-
[10.] ttuāṟiṉ mel cel-
[11.]
lāniṉṟa viśvāvasuvaruṣa-[12.] ttu āṭi mātam mutal śrī-
[14.] kāñcipurattil irāja-
[15.] siṃhapaṉmiśvaramu-
South face.
[16.] (mu)ṭaiyār āṉa eṭutattu
[17.] āyiramuṭaiya nāyaṉār ko-
[18.] yil tāṉattāṟkku nirupam [||*] e-
[19.] ṭutattu āyiramuṭaiya nāyanār
[20.] tāṉattai muṉpe kulot-
[21.] tuṅkacoḻatevar kālatti-
[22.] le iṟaṅkal iṭṭu nāyaṉār
[23.] tirunāmattukkāṇiyumāṟi ti-
[24.] ruviruppum tirumaṭaiviḷākamu-
[25.] m aṉaiyapataṅkāvuṭaiya ṉā-
[26.] yaṉā[r*]kku kuṭutta ituvum eṭuta-
[27.] ttu āyiramuṭaiya nā[ya*]-
[28.] ṉār tāṉattai iṟaṅ-
[29.] kal iṭṭa ituvum dharmma-
[30.] m allātapaṭiāle
East face.
[31.] iṉṉā[yaṉā*]r tāṉam iṟaṅka-
[32.] l miṇṭu āṭi mātamuta-
[33.] l pūcai tiruppaṇi naṭak-
[34.] kumpaṭikku teṉkarai
[35.] maṇaviṟkoṭṭa-
[36.] ttu paṉmānāṭṭu muru-
[37.] ṅkai ūr aṭaṅkalum sarvvamā-
[39.] nāṟppāṟkkel-
[40.] (kel)laikkuṭpaṭṭa
[41.] nilamum cantirātittava-
[42.] raiyum naṭakkumpaṭik-
[43.] kum [|*] iṉṉāyaṉār ti-
[44.] ruviruppukku vaṭapāṟ-
[45.] kellai vaṭatāḻampaḷ-
[46.] ḷattu teṟkum [|*] teṉ-
North face.
[47.] pāṟkellai kaḻaṉik-
[48.] ku vaṭakkum [|*] melpā-
[49.] ṟkellai karai m-
[50.] eṭṭukku kiḻakkum [|*] ki-
[51.] ḻpāṟkellai vari
[52.] vāykkālukku me-
[53.] ṟkkum [|*] inta nāyaṉār
[54.] cannatitteru aṭa-
[55.] ṅkalum sarvvamā-
[56.] ṉṉiyam ākaccanti-
[57.] rātittavaraiyum ce-
[58.] llumpaṭi muṉpu iṟaṅ-
[59.] kal iṭṭa nāḷil ve-
[60.] ṭṭiṉa kal veṭṭuppaṭi
[61.] tavirttu kuṭutta a-
[63.] cātaṉam āka kal-
[64.] lum veṭṭi tāḻ-
[65.] vaṟa naṭattikko-
[66.] ḷḷavum pāṟpatu [||*]
[67.] ivai koppaṇaṅkaḷ
[68.] eḻuttu [||*]
TRANSLATION.
Hail! From the month of
Āḍi of the
Viśvāvasu year, which was current after the
Śaka year one thousand two hundred and eighty-six (
had passed), while the illustrious
mahā-maṇḍaleśvara, the conqueror of hostile kings, the destroyer of
those kings who break their word, the lord of the eastern and western oceans, the illustrious
Kambaṇa-uḍaiyar, was pleased to rule the earth,——the illustrious
Koppaṇaṅgaḷ (
addresses the following) brder to the authorities of the temple
of
Rājasiṁhavarmeśvaram-uḍaiyār,
alias Eḍudattu-āyiram-uḍaiya-nāyaṉār, at
Kāñchipuram. As it is opposed to the
sacred law, that formerly, at the time of
Kulottuṅga-Śoṛa-deva, the shrine of
Eḍudattu-āyiram-uḍaiya-nāyaṉār was closed, that the temple-land
(
tirunāmattu kāṇi) of the lord was sold, and that the temple-compound
(
tiruviruppu) and the environs of the temple (
tirumaḍai-viḷāgam) were given to
Aṉaiyapadaṅgāvuḍaiya-nāyaṉār,——the closing of the shrine of this lord shall
cease; the worship and the divine service shall be carried on from the month of
Āḍi
forward; the whole village of
Muruṅgai in
Paṉmā-nāḍu, (
a division) of
Maṇaviṟ-koṭṭam on the southern frontier (?), and the
land included in the boundaries in the four directions shall belong (
to the temple) as a
sarvamānya (and) free from taxes, as long as the moon and the sun exist. The northern
boundary of the temple-compound of this lord is to the south of a pit on the north, where
pandanus-trees grow; the southern boundary is to the north of a paddy field; the western
boundary is to the east of a hillock, which forms the limit (?); and the eastern boundary is to
the west of a channel near the road (?). The whole
saṁnidhi street of this lord shall
belong (
to the temple) as a
sarvamānya, as long as the moon and the sun exist.
According to this edict on a palm-leaf, there shall be engraved on stone the amount of what had
been cancelled and given away according to the writing on stone, which was formerly engraved on
the day, on which (
the temple) was closed. (
All this) shall be managed and
attended to without fail. This is the signature of
Koppaṇaṅgaḷ.
No. 87. ON A PILLAR IN THE MAṆḌAPA IN FRONT OF THE RĀJASIM3HAVARMEŚVARA SHRINE.
This inscription is dated in the same year and month, as No. 86, and during the reign
of
Kambaṇa-uḍaiyar, the son of
Vīra. It records that, with the sanction of
Kopaṇṇaṅgaḷ, the authorities of the
Rājasiṁhavarmeśvara Temple at
Kāñchipuram sold some houses in the
northern row of the
saṁnidhi street to certain
Mudalis at the price of 150
paṇas.
TEXT.
West face.
[1.]
sva[sti śrī]maṉumahā-[2.] maṇṭalicaraṉ ariir[ā]ya-
[3.] vipāṭaṉ pāḻcaikku
[4.] tappuva rāyakaṇṭa-
[5.] ṉ pū[rvva]paccimasamut[ti]-
[6.] rātipati śrīvirakumāra-
[7.] kampaṇauṭaiyar pri-
[8.] tuviirācciyam paṇ-
[9.] ṇi aruḷāniṉṟa cahā-
[10.] ttam āyirattuirunū-
[11.] ṟṟueṇpattuāṟiṉ
[12.] mel cellāniṉṟa
[13.] viśvātivaruṣam āṭi
[14.]
mātam mutal śrīmatu-[15.] koppaṇṇaṅkaḷ
[16.] kāñcipurattil uṭaiyār
[17.] irājasiṃhapaṉmiśvaram
South face.
[18.] uṭaiyār āṉa eṭu[ta*]-
[19.] ttu āyiram uṭaiya
[20.] nāyaṉār koyil tā-
[21.] ṉattāṟku nirupam [||*]
[22.] cannatitteru vaṭa[ciṟa]-
[23.] kil muṉṉāḷ irukkum
[24.] āṇṭār cuntarapp-
[25.] erumāḷ maṭamum tiru-
[26.] vakatticuram uṭai-
[27.] ya nāyaṉār koyi-
[28.] lukku kiḻakku tirumañ-
[29.] caṉapperuvaḻikku
[30.] meṟkum uḷ[ḷa] maṉai niṅ-
[31.] kalāṉa maṉai aṭa-
[32.] ṅkalum iṉṉāḷ
[33.] mutal e[ṉ*]ṟum kaikko-
[34.] ḷaṟku[m] kaikkoḷ mu-
East face.
[35.] talikaḷukkum inta vaṭa-
[36.] ciṟakil uḷḷa maṉai-
[37.] yum maṉaippaṭap-
[38.] paiyum caṇṭ-
[39.] ṭacuravilaiyā-
[40.] ka viṟṟu ivarkaḷ
[41.] pakkal vāṅki ko-
[42.] yil paṇṭārattil
[43.] mutal iṭṭa [?] 150 ippa-
[44.] ṇam nūṟṟuaimpatukku-
[45.] m inta maṉaikaḷum ma-
[46.] ṉaippaṭappaikaḷum
[47.] maṉaippi . ttikaḷu-
North face.
[48.] m mutalmaiyum aṭ[ai*]-
[49.] ppum tevar aṭimai-
[50.] yum kaikkoḷm-
[51.] aiyum tāṅkaḷ niṉṟa
[52.] aṭaivukaḷile vi-
[53.] ṟṟum oṟṟivaittu-
[54.] m koḷḷakkaṭavar-
[55.] kaḷ ākavum ūr p-
[56.] oruntiṉatu aṭaippu
[57.]
āka kaṭavutākavum [||*] ip-[58.] paṭikku iṉṉāḷ muta-
[59.] l cantirātittavarai-
[60.] yum cella kallilu-
[61.] m cempilum veṭṭik-
[62.] koḷḷavum [||*] ivai koppaṇaṉ eḻuttu [||*]
[63.] ippaṭikku
[64.] kal veṭṭi
[65.] kuṭuttom
[66.] ivai kam[pā]-
[67.] ṇṭāṉ e-
[68.] ḻuttu
[69.] ippaṭikku
[70.] ivai iṟa-
[71.] ṅkal miṭṭa
[72.] ciyaṉ e-
[73.] ḻuttu
[74.] ippaṭik-
[75.] ku ikko-
[76.] yil teva-
[77.] kaṉmi k-
[78.] āṭṭukku-
[79.] ṟivaip-
[80.] paṉ vira-
[81.] campappi-
[82.] ramārāya-
[83.] ṉ eḻu-
[84.] ttu
[85.] ippaṭikku
[86.] ivai kā-
[87.] ñcikkuṟi-
[88.] pārattu v-
[89.] āci viṭaṅ-
[90.] kapaṭṭaṉ
[91.] eḻuttu
[92.] ippaṭikku
[93.] ivai nā-
[94.] ṟpatteṇ-
[95.] ṇāyirakk-
[96.] ālāṉ
[97.] eḻuttu
[98.] ivai irā-
[99.] kuttarāya-
[100.] kkālā-
[101.] ṉ eḻu-
[102.] ttu
[103.] ippaṭi-
[104.] kku ivai
[105.] ikkoyi-
[106.] l kaṇak-
[107.] ku uttara-
[108.] ṉmerur
[109.] uṭaiyā-
[110.] ṉ tiruve-
[111.] kampave-
[112.] ḷāṉ ā-
[113.] tittateva-
[114.] ṉ eḻuttu [||*]
TRANSLATION.
Hail! From the month of
Āḍi of the
Viśvādi year, which was
current after the Śaka year one thousand two hundred and eighty-six (
had passed), while
the illustrious
mahāmaṇḍa-leśvara, the conqueror of hostile kings, the
destroyer of those kings who break their word, the lord of the eastern and western oceans,
Kambaṇa-uḍaiyar, the son of the illustrious
Vīra, was pleased to rule the
earth,——the illustrious
Koppaṇṇaṅgaḷ (
addresses the following) order to the
authorities of the temple of the lord
Rājasiṁhavarmeśvaram-uḍaiyār,
alias
Eḍudattu-āyiram-uḍaiya-nāyaṉār, at
Kāñchipuram. Whereas all the
houses and the gardens (
attached to) the houses in the northern row of the
saṁnidhi street,—— excluding the
maṭha of
Āṇḍār Sundara-Perumāḷ,
which exists (
from) old times, (
and excluding) the house, which is to the east of
the temple of the lord
Tiru-Agastyeśvara and to the west of the great road of the
sacred bath (
tiru-mañjaṉa-peru-var̥),——were sold at a price (
fixed in the presence
of the god)
Chaṇḍeśvara to the
Mudalis, to be (
their)
property, from this day forward, for ever, against (
payment of) pa. 150, (
i.e.)
one hundred and fifty
paṇas, which were previously received from these (
Mudalis)
and deposited in the temple-treasury,——these houses, gardens (
attached to)
the houses••••• may be sold or mortgaged by them••••• This (
order) shall be
engraved on stone and copper, in order that it may last from this day forward, as long as the
moon and the sun. This is the signature of
Koppaṇaṉ.
This we have engraved on stone and given. This is the signature of
Kambāṇḍāṉ. This is the signature of Śīyaṉ (i.e., Siṁha), who
made the closing (of the temple) cease. This is the signature of
Kāṭṭukkuṟivaippaṉ Vīra-Śamba-Brahmā-rāyaṉ, the deva-karmin (i.e., pujārī) of this temple. This is the signature of
Viḍaṅga-bhaṭṭa, who lives at Kāñchikkuṟipāram (?). This is the
signature of Nāṟpatteṇṇāyirakkālāṉ. This is the signature of
Irāguttarāyakkālāṉ. This is the signature of Uttaraṉmerūr-uḍaiyāṉ Tiruvegamba-veḷāṉ Āditya-deva, the accountant (kaṇakku) of
this temple.
No. 88. ON A PILLAR IN THE MAṆḌAPA IN FRONT OF THE RĀJASIM3HAVARMEŚVARA SHRINE.
This inscription is dated in the
Kīlaka year (
i.e., Śaka 1291) and during the
reign of
Kambaṇṇa-uḍaiyar, (
the son of)
Vīra.
It
records that, with the sanction of
Koppaṇaṅ-gaḷ,
the
temple authorities gave a
maṭha near the temple and some land to a certain
Gāṅgayar of
Tirumudukuṉṟam. According to lines 9 to 14,
Kāñchipuram belonged to
Eyiṟ-koṭṭam in
Jayaṅkoṇḍa-Choḷa-maṇḍalam. The district of
Eyiṟkoṭṭam
was proba-bly called after
Eyil,
i.e., “the fort,” a village in the
Tiṇḍivanam Tālluqa of the South Arcot District.
Tirumudukuṉṟam,
i.e., “the holy ancient mountain,” is perhaps meant for its
Sanskrit equivalent
Vr̥ddhāchalam, the head-quarters of a Tālluqa in the
South Arcot District.
TEXT.
West face.
[1.] svasti [||*] śrīvirakam-
[2.] paṇṇauṭaiyarku
[3.] cellāniṉṟa kīla-
[4.] kavaruṣattu makaraṉā-
[5.] yaṟu aparapa(ṣa)-
[6.] kṣattu saptamiyu[m*] c-
[7.] evvāykki(ḻam)-
[8.] aiyum peṟṟa
[9.] t[e]r ṉāḷ jayaṅk-
[10.] oṇṭacoḻama-
[11.] ṇṭalattu eyiṟ-
[12.] koṭṭattu nakara-
[13.] ṅkāñci-
[14.] purattuṭ-
[15.] aiyār tiru-
[16.] kkaṟṟaḷi
South face.
[17.] mak[ā*]tevarāṉa eṭu[tat]-
[18.] tāyiram uṭaiya n-
[19.] āyiṉār koyilil
[20.] śrīrudraśrīm[ā*]heśva-
[21.] rarum tānattārumav-
[22.] vaṉaivarom ko-
[23.] ppaṇaṅkaḷ a-
[24.] ruḷicceyalpaṭikku
[25.] tirumutukuṉṟattil
[26.] māheśvararil ciṟ-
[27.] ṟāmuruṭaiyāṉ pe-
[28.] ṇṇākiya perum-
East face.
[29.] āṉāṉa kāṅkayaṟku
[30.] tirukkaiyerpaṭi
[31.] tirumuṉ otukaiyu-
[32.] m melaitteruvi-
[33.]
l oru maṭamum kā[ṇi]-[34.] y[āṭciyu]m kuṭutta a-
[35.] [ḷa]vukkuc[can]ti[ṟāti]tta-
[36.] va[raiyum na]ṭatti[k]k-
[37.] oḷḷavum [||*] śrīru[draśrī]-
[38.] māh[e]śvararum [tānattā]-
[39.] rom [ka]mpā[ṇṭāṉ e]-
[40.] [ḻu]ttu ivai iṟaṅkal mi-
[41.] ṭṭa ciya[r] eḻuttu
[42.] ivai viraca-
[43.] mpa[pi]ramā-
[44.] rāyar eḻut-
[45.] tu viṭaṅka-
[46.] paṭṭaneḻuttu
[47.] irākutta-
[48.] rāyakkāla-
TRANSLATION.
Hail ! On the day of (
the nakshatra) Ter, which corresponds to Tuesday,
the seventh lunar day of the latter half of the month of
Makara of the
Kīlaka
year, which was current (
during the reign) of
Kambaṇṇa-uḍaiyar, (
the son
of) the illustrious
Vīra,——we, all the followers of the blessed
Rudra,
(
alias) the blessed
Maheśvara, and the authorities of the temple of the lord
Tirukkaṟṟaḷi-Mahādeva,
alias Eḍudatt-āyiram-uḍaiya-nā-yaṉār at
Kāñchipuram, a town of
Eyiṟkoṭṭam in
Jayaṅkoṇḍa-Śoṛa-maṇḍalam, gave, as ordered by
Koppaṇaṅgaḷ, to
Perumāṉ,
alias Gāṅgayar, who is worshipped
by (i.e.,
who is the teacher of ?)
Śiṟṟāmūr-uḍaiyāṉ, (
one) of
the
Māheśvaras at
Tirumudu-kuṉṟam,••• (
for) reciting the
Veda in the presence of the god, one
maṭha in the western street
and some hereditary land. (
This gift) shall be managed accordingly,
as long as the moon and the sun exist. We, the followers of the blessed
Rudra,
(
alias) the blessed
Maheśvara, and the authorities of the temple:——The
signature of
Kambāṇḍāṉ. This is the signature of
Śīyar
(
Siṁha), who made the closing (
of the temple) cease. This is the signature of
Vīra-Śamba-Brahmā-rāyar. The signature of
Viḍaṅga-bhaṭṭa. The
signature of
Irāguttarāyakkālaṉ.
PART III.
NOTES AND FRAGMENTS.
No. 89. INSIDE THE GEṄGOṆḌA MAṆḌAPA AT MĀMALLAPURAM, ON THE LEFT
WALL.
This inscription is engraved on two stones, which fit to each other. It is dated “in the
fourteenth year of
Ko-Rājakesarivarman,
alias Tribhuvanachakravartin Śrī-Kulottuṅga-Śoṛa-deva, who was pleased to sit on the throne of heroes, (
which
consisted of) pure gold.” The fourth line mentions “
Āmūr-nāḍu, (
a
division) of
Āmūr-koṭṭam
in
Jayaṅkoṇḍa-Śoṛa-maṇḍalam.” The seventh line contains the name of the god
Ādidāsa Chaṇḍeśvara.
[3.] cem pon virasiṃhāsaṉattu
viṟṟiruntaruḷiya kovirācakecariparmarāna
tripuva-[ṉa*]cca[k]karavarttikaḷ
śrīkulottuṅkacoḻadevarkku yāṇṭu patinālāva-
[4.] tu jayaṅkoṇṭacoḻamaṇṭalattu āmurkoṭṭattu āmurnāṭṭu•• ••••
No. 90. ON THE FRONT WALL OF THE VARĀHASVĀMIN TEMPLE AT MĀMALLAPURAM.
This inscription is written on two stones, which fit to each other. It seems to have
been dated in the fifth year of the reign of
[Rāja]nārāyaṇa Śambuvarāyar and to have re-corded a grant to the temple of
Perumāḷ
(
i.e., Vishṇu) and of
Nilamaṅgai-nāchchiyār (
i.e., the goddess of
the earth) at
Māmal[lapuram].
[1.] .•• nārāyaṇaṉ campuvarāyaṟku yāṇ[ṭu] [5] mutal
māmal-
[2.] .•• niṉṟa perumāḷukkum nilamaṅkai[n]ācciyāṟkum pai
[3.] .•• ṉa nilam uḷḷatu añcāvatu mutal
tiru[vā]rātaṉaikkum tiruppaṇi
[4.] .•• paṟpaṭṭa upātikaḷum uṭpaṭa sarvva[m]ānnya(ya)māka
naṭakkum pa
[5.] .•• ṇa tāḻvaṟa naṭattippotuva•••
Nos. 91 TO 94. INSCRIPTIONS AT THE VELŪR TEMPLE.
The four subjoined inscriptions are written in modern Tamil characters and record “the
perpetual devotion”
of a certain
Chandra-piḷḷai of
Kāṭṭeri.
There are several similar inscriptions in other parts of the temple, viz., two on
the pedestals of the two dvārapālakas in front of the gopura, one on the left
outer wall of the inner prākāra, and five on the floor of the
alaṁkāra-maṇḍapa, of which two are written in Tamil, two in Telugu, and one in very
faint Nāgarī characters.
No. 91. ON THE PILLAR TO THE LEFT IN FRONT OF THE GOPURA.
TEXT.
[1.] kopuravācal
[2.] kumā-
[3.] racūvā-
[4.] miyār
[5.] lakṣi-
[6.] kka kā-
[7.] ṭṭeri
[8.] cantira-
[9.] piḷḷai
[10.] atiyā-
[11.] ri catā-
[12.] cer-
[13.] vai [||*]
TRANSLATION.
In order that (
the god)
Kumāra-svāmin at the gate of the
gopura might
protect
(
him), the magistrate (
adhikārin)
Chandra-piḷḷai of
Kāṭṭeri (
made this gift, which records his)
perpetual devotion.
No. 92. ON THE PILLAR TO THE RIGHT IN FRONT OF THE GOPURA.
TEXT.
[1.] kopuravāca-
[2.] l viṉā-
[3.] yakaṉ
[4.] lakṣi-
[5.] kka ci-
[6.] vacamu-
[7.] yapari-
[8.] pāla-
[9.] kaṉ
[10.] kāṭṭe-
[11.] ri can-
[12.] tirap-
[13.] piḷḷai
[14.] atiya-
[15.] āriyār
[17.] rvai [||*]
TRANSLATION.
In order that (the god) Vināyaka (i.e., Gaṇeśa) at the gate of the
gopura might protect (him), the magistrate Chandra-piḷḷai of
Kāṭṭeri, a follower of the Śaiva doctrine (Śiva-samaya), (made this
gift, which records his) perpetual devotion.
No. 93. BELOW THE TRUNK OF A CARVED ELEPHANT INSIDE THE GOPURA.
TEXT.
[1.] kumāracuvāmiyā[r]
[2.] kāṭṭeri cantira[ppi][ḷḷai*]
[3.] catācer-
[4.] vai [||*]
TRANSLATION.
(A monument of) the perpetual devotion of Chandra-piḷḷai of
Kāṭṭeri (to the god) Kumāra-svāmin.
No. 94. ON THE STEPS INSIDE THE GOPURA.
[1.] kāṭṭeri
[2.] cantirappiḷḷai
[3.] catācer[vai] [||*]
No. 95. ON THE BASE OF THE ĪŚVARA TEMPLE AT ŚOṚAPURAM NEAR VELŪR; 1ST
INSCRIPTION.
The end of this inscription is lost. As, however, the preserved part is identical with the
above-published inscriptions Nos. 40, 41 and 66, it may be safely concluded, that
the inscription belongs to
Ko-Rājarāja-Rājakesarivarman,
alias
Rājarāja-deva. The mention of
Iraṭṭa-pāḍi shows, that the inscription
dates after the twenty-first year of the king.
[1.] svasti śrī || [tirumakaḷ pola]pperu
ṉilaccelviyuntaṉa[kkeyurimai
pūṇṭamai] maṉakkoḷakkāntaḷurccālai kalamaṟuttaruḷi
veṅkaiñāṭum kaṅkapāṭiyuṉuḷampa-pā[ṭi*]yum kuṭama-
[2.] lai(ma)nāṭuṅkol[lamuṅkali]ṅkamum eṇṭic[ai] pukaḻ tara
[īḻamaṇṭalamum iraṭṭapāṭi eḻa]raiyilakkamu(m)ntiṇṭiṟal
veṉṟittaṇṭāṟkkoṇṭa taṉ-neḻil vaḷa•• ḻiyuḷ
No. 96. ON THE BASE OF THE ĪŚVARA TEMPLE AT ŚOṚAPURAM; 4TH INSCRIPTION.
On the base of this temple, there are at least three obliterated inscriptions besides
the preceding one. In the second line of the fourth inscription there occurs the
following passage: koyirācakecaripaṉmarāna kulottuṅkacoḻatevaṟkku
muppattiraṇṭāvatu; “the thirty-second [year] of Ko-Rājakesarivarman,
alias Kulottuṅga-Śoṛa-deva.”
No. 97. ON A STONE IN FRONT OF THE ĪŚVARA TEMPLE AT ŚOṚAPURAM.
This inscription is dated in the
Durmati year
and mentions the temple
of
Rājendra-Choḷeśvara at
Śoṛapuram.
No. 98. ON A STONE ON THE TANK-BAND AT ŚOṚAPURAM.
This inscription is dated in the Raktākshi year, which was current after the
expiration of the Śālivāhana-Śaka year 1546. It mentions Śoṛapuram and seems to
record some meritorious gift in connection with the tank by Veṅkaṭappa-nāyaka.
Nos. 99 TO 106. INSCRIPTIONS OF THE GAṄGEŚVARA TEMPLE AT GĀṄGANŪR NEAR VELŪR.
A considerable-number of inscribed stones are built into the walls of this temple; but they
are not in their original order, and it must be assumed, that either the temple had
been destroyed and was rebuilt, or that it was constructed from stones which belonged to
another old temple. The subjoined fragments contain the following dates and names:——
No. 106 is dated in “the forty-first year of Tribhuvanachakravartin, the
illustrious Rājarāja-deva,” and No. 103 in the Dhālu year,
which was current after the expiration of the Śaka year 1258. No. 100 begins with the name of
“Sakalalokachakravartin Rājanārāyaṇa Śambova.” Nos. 104 and 105
mention Gāṅgeya-nallūr, alias Śrī- Mallinātha-chaturvedi-maṅgalam, and according to No. 102,
Gā[ṅgeya-nallūr] was a village in Karaivar̥-Āndi-nāḍu, (a division) of [Pa]ḍuvūr-koṭṭam. Other localities mentioned
in the subjoined fragments are: Paḍaivīḍu, Kāṭṭuppāḍi and Kaṟugeri in No. 103, and Aṇaippāḍi in No. 104. No. 99
mentions the Ammaiappeśvara Temple, and No. 101 the same and the
Kailāsa Temple.
No. 99. ON THE TOP OF THE EAST BASE, FIRST STONE.
[1.] u svasti śrī [||*] uṭaiyār ammaiappiśvaramuṭaiya
nāyaṉārkku
No. 100. ON THE BOTTOM OF THE EAST BASE, THIRD AND FOURTH STONES.
[1.]
svasti śrī [||*] sakalalo[ka*]cca[kra]vatti
irācanārāyaṇaṉ campovNo. 101. ON THE BOTTOM OF THE EAST BASE, FIFTH STONE, AND ON THE BOTTOM OF THE SOUTH BASE,
TO THE RIGHT.
[1.]
ppiśvaramuṭaiya nāyaṉārkkum
śrīkaiyilāsamuṭaiya nāyaṉārkkum muṉpilāṇ-ṭai
oḻukiṉapaṭi nañcai puñcai pattilañcumNo. 102. ON THE NORTH WALL, SECOND STONE.
[1.] ṭuvūrkkoṭṭattu karaivaḻiāntināṭṭu akaram kā
No. 103. ON THE NORTH WALL, THIRD STONE, AND ON A STONE IN THE SOUTH WALL.
[3.] akaram śakābdam āyirattuirunūṟṟuaimpattueṭṭiṉ mel
cellāniṉṟa dhā-tusaṃvatsarattuppatiṉañcā•••
[4.] ku irā[ca]r paṭaiviṭṭellaikkum kāṭṭuppāṭi ellaikkum kaṟukeri ellaik-kum teṟku innāṟpāṟ•••
No. 104. ON THE LEFT OF THE BOTTOM OF THE SOUTH BASE, THIRD STONE.
[1.] karam kāṅkeynallūrāṉa śrīmallinātacca•••
[2.]
aṇaippāṭiyuṭaiyāṉ•••No. 105. INSIDE, ON THE TOP.
[1.] ṅkeyanallūr āṉa śrīmalliṉātaccaturvvedimaṅkalattil
uṭai[ya]•••
[2.]
parumāḷ tiruviṭaiyāṭṭamum muṉpilāṉṭai oḻukiṉapaṭi
nañcai puñcai pattila[ñ]•••No. 106. INSIDE, ON THE BOTTOM.
[1.] svasti śrī [||*] tiri[pu]vaṉaccakkaravattikaḷ śrīrācarācatevaṟku
yāṇṭu nāṟ-pattoṉṟāvatu puraṭṭāti mātam
No. 107. AT THE RĀMASVĀMI-PERUMĀḶ TEMPLE AT NELLUVĀY NEAR VELŪR.
In front of this temple stands a pillar with a rough inscription on its four sides.
The south-east face of the pillar contains the name of “the illustrious mahāmaṇḍaleśvara
rājā-dhirāja rājaparameśvara, the illustrious
Vīra-Ve[ṅka]ṭapati[d]eva-mahārāya” and is dated in the Yuvan year, which
was current after the expiration of the Śaka year 1557. An inscription of the same
Veṅkaṭa II. of Karṇāṭa was published in the Indian
Antiquary, Vol. XIII, p. 125. It is dated one year later than the present inscription.
No. 108. AT THE GRĀMADEVATĀ ULAGANĀYAKA-AMMĀḶ TEMPLE AT SADUPPERI NEAR VELŪR.
At this temple there are two stones with fragmentary inscriptions. One of them is dated “in
the fifty-second year of Ko-Vijaya-Nandivikramavarman.”
[1.] kovicaiyananti[vik]-
[2.] kiramaparumarkku yā[ṇṭu]
[3.] ayampattiraṇṭā[vatu]
No. 109. ON AN AḶAVUKKAL IN THE TANK AT ŚADUPPERI.
Both pillars of this
aḷavukkal bear fragments of ancient inscriptions.
That on the right pillar belongs to the time of some
Ko-Parakesarivarman. It deserves
to be noted that, in line 3, the syllable
ṟā is written
ṟā, and not
ṟā as in modern Tamil.
[2.] .•• [ko]pparakecaripaṉmaṟki
[3.] .•• pattumuṉṟāvatu paḻi
Nos. 110 TO 112. INSCRIPTIONS OF THE ĪŚVARA TEMPLE AT ŚEMBĀKKAM NEAR VELŪR.
This temple contains three fragmentary inscriptions in archaic characters.
No. 110. ON THE WEST BASE, LINES 1 AND 2.
This inscription records some gift, which the assembly (
sabhā) of
Velūr,
alias Para-meśvara-maṅgalam, made to the god
Ādidāsa
Chaṇḍeśvara.
No. 111. ON THE WEST BASE, LINES 3 TO 6.
This inscription seems to record another gift of the
sabhā of
Velūr. It
mentions
Śemmaṇpākkam (
the modern Śembākkam) and
Rājendra-Choḷeśvara,
evidently the name of the temple itself.
No. 112. ON THE SOUTH BASE, LINES 1 TO 6.
This inscription mentions both
Rājendra-Choḷeśvara and
Ādidāsa Chaṇḍeś-vara.
The fragment seems to begin
with a description of the boundaries of some gift, in which the term
Piḍāri-paṭṭi occurs.
No. 113. ON THE PERUMĀḶ TEMPLE AT ŚEVŪR NEAR VELŪR.
There are three stones with almost illegible inscriptions built into the wall of this
temple. Two of them contain the subjoined fragment, which may be read with the help of the nearly identical Paḍaveḍu inscription No. 81. The inscription seems to
have belonged to Devarāja II. of Vijayanagara, the son of
Vīra-Vijayarāya-mahārāyar. The latter is identical with Vijaya or
Vīra-Vijaya, who, according to No. 153, below, was the son of Devarāja I.
and the father of Devarāja II. The inscriptions of Devarāja II. which are
published above (Nos. 54, 56, 79, 80 and 81) range between the current Śaka years 1348 and
1372.
[1.] [śubha]mastu svasti [||*] śrīmanmahāmaṇṭalicura[n]
hariyarāyavipāṭaṉ bhāṣai-
[2.] [kku ta]ppuva rāyar kaṇṭaṉ mūvarāyar
kaṇṭaṉ kaṇṭa [nāṭu] koṇṭu
[3.]
[kuṭā]tāṉ
pūrvvadakṣiṇapaccimarutr[ā]dhi[pa]ti
śrīviravicaiyarā[ya]-[4.] [mahā]rāyar kumārar gajaveṭṭai kaṇṭaru[ḷiya]
devara
No. 114. ON THE VIRŪPĀKSHEŚVARA TEMPLE AT VEPPAMBAṬṬU NEAR VELŪR.
Besides the inscription published under No. 55, above, this temple bears another
much defaced inscription, which is engraved on the east wall and consists of seven lines. The
date is the
Vishu year, which was current after the expiration of the Śaka year 1443.
According to the third and fourth lines, the inscription seems to have recorded a grant,
which
Tirumalai-nāyaka made to the temple of
Virūpāksha-nāyaṉār at
Veppambaṭṭu in
Āndi-nāḍu; line 4 also mentions
Paḍaivīḍu.
The passage alluded to runs as follows:
[3.] .•• tirumalai[nā]yakkar ā[n]tināṭu ve[p]pampaṭṭu
[4.] uṭaiyār virūpākṣanayiṉārku paṭaiviṭṭu•••
Nos. 115 TO 123. INSCRIPTIONS OF THE MĀRGASAHĀYEŚVARA TEMPLE AT VIRIÑCHIPURAM.
No. 115. INSIDE THE FRONT GOPURA, TO THE LEFT, FIRST INSCRIPTION.
1. King: the illustrious
mahāmaṇḍaleśvara Medinīśvara
Immaḍi-Narasiṁharāya-mahārāyar (
of Vijayanagara).
2. Date: Śaka 1418 expired
and the
Rākshasa year current.
3. Donor: Periya-Timmarāśa-uḍaiyar.
4. Remark: The inscription mentions a maṇḍapa, which Eṟama-nāyaka caused to
be built at Tiru-Viriñchipuram.
No. 116. INSIDE THE FRONT GOPURA, TO THE LEFT, SECOND INSCRIPTION.
1. Date: the Nandana year (i.e., Śaka 1395).
2. King: the illustrious mahāmaṇḍaleśvara Medinīśvara Gaṇḍaṉ Kaṭṭā[ri]
Sāḷuva Dharaṇivarāha Narasiṁharāya-uḍaiyar (of Vijayanagara).
3. Donee:
Uḍaiyar Var̥ttuṇai-nāyaṉār of
Tiru-Viriñchipuram.
4. Remark: The inscription mentions some nāyaka, the son of another nāyaka;
the names of both are obliterated.
No. 117. INSIDE THE FRONT GOPURA, TO THE LEFT, THIRD INSCRIPTION.
1. King:
Sakalalokachakravartin Rājanārāyaṇa.
2. Remark: The inscription mentions
Āndi-nāḍu.
No. 118. INSIDE THE FRONT GOPURA, TO THE LEFT, FOURTH INSCRIPTION.
1. King: the illustrious
mahārājādhirāja, the illustrious
Vīrapratāpa-[Achyuta-deva]-mahārāyar (
of Vijayanagara).
2. Date: Śaka 1463 expired and the Plava year current.
3. Remark: The inscription mentions Kishṇama-nāyaka and the temple of
Uḍaiyar Var̥ttuṇai-nāyaṉār at Tiru-Viriñchipuram.
No. 119. INSIDE THE FRONT GOPURA, TO THE RIGHT, FIRST INSCRIPTION.
1. King: the illustrious mahāmaṇḍaleśvara Medinīśvara Gaṇḍa Kaṭṭāri
Sāḷuva-sāḷuva Narasiṁhadeva (of Vijayanagara).
2. Date: Śaka 1404 expired and the Śubhakr̥t year current.
3. Denor: Nāgama-nāyaka.
4. Donee: Uḍaiyār Var̥ttuṇai-nāyaṉār of Tiru-Viruñchapuram.
5. Remark: The inscription mentions the villages of Paśumarattūr and
Veppūr.
No. 120. INSIDE THE FRONT GOPURA, TO THE RIGHT, THIRD INSCRIPTION.
1. Date: Śālivāhana-Śaka 1457 expired and the
Nandana year current.
2. King: the illustrious mahārājādhirāja-parameśvara
Achyutadeva-mahārāyar (of Vijayanagara).
3. Donee:
Mārgasahāya-deva of
Iriñchipuram (!).
4. Remarks: The inscription mentions
Śiṟaleri (see No. 123). The grant seems
to have consisted of a number of
kur̥s of land and to have been made for the benefit of
two
Brāhmaṇas,
Timmappayaṉ and
Śaivādirāyar Vasantarāya-guru,
who taught the
Ṛik-śākhā and
Yajuḥ-śākhā respectively. The second donee
belonged to the
Bhārad-vāja-gotra and followed the
Bodhāyana-sūtra.
No. 121. ON THE BASE OF THE BACK OF THE FRONT GOPURA, TO THE RIGHT.
1. King: the illustrious
mahāmaṇḍaleśvara, the illustrious
Vīrapratāpa, (
the younger brother and successor of)
Vīra-Narasiṁha-deva, Kr̥shṇadeva-mahārāya (
of Vijaya-nagara).
2. Date: Śaka 1435 expired and the Śrīmukha year current.
No. 122. ON THE BASE OF THE BACK OF THE FRONT GOPURA, TO THE LEFT.
1. Date: Śaka 1432 [expired] and the
Pramodūta year current.
2. Remark: The name of the king is entirely effaced; but the inscription begins with the
same birudas, as were borne by the king Kr̥shṇadeva of the inscription No.
121.
No. 123. INSIDE THE BACK GOPURA.
1. King: the illustrious mahāmaṇḍaleśvara rājādhirāja rājaparameśvara, the
illustrious Achyutadeva-mahārāyar or Achyutarāya (of
Vijayanagara).
2. Date: Śaka 1454 expired
and the
Nandana year current.
3. Donee: Uḍaiyār Var̥ttuṇai-nāyaṉār or
Śrī-Viriñcheśvara.
4. Donor: the karaṇikka (= karaṇam) Vīrappayaṉ or Vīraya, who
belonged to the Gautamānvaya.
5. Object of the grant: (
a) the village of
Śiṟaleri within the boundaries
(
sīmā) of
Kāvanūr;
(
b) the village of
Vīraraśūr, excluding the
agrahāra of
Kīṛai-Vīraraśūr and
including the open (
i.e., unfortified) place (
liṟappu) of
Aṅgarāyaṉ-kuppam.
6. Remark: The inscription mentions the maṇḍapa of Śamburāyaṉ, which may
have formed part of the Viriñchipuram temple.
Nos. 124 TO 129. ON STONES BUILT INTO THE FLOOR OF THE COURT-YARD OF THE VIRIÑCHIPURAM
TEMPLE.
No. 124.
This and the next inscription belong to the same king, as No. 108. The present inscription
is dated “in the ninth year of Ko-Vijaya-Nandivikramavarman.”
[1.] śrī ko[vi]caiyanantivik[kiramaparuma]-
[2.] ṟku yāṇṭu oṉpatāvatu
No. 125.
This inscription is dated “in the forty-seventh year of Vijaya-Nandivikrama-varman.”
[1.] vicaiyanantivikkiramaparu[maṟku]
[2.] yāṇṭu nāṟpatteḻāvatu•••
No. 126.
This inscription is dated in the third (?) year of
Madirai-koṇḍa Ko-Parakesari-varman.
[1.] matirai koṇṭa kop[parakecari]-
[2.] paṉmakki yāṇṭu mu[ṉṟāvatu]
No. 127.
The stone, which bears the subjoined inscription, is unfortunately very much worn. The text,
as far as it can be made out, runs as follows:——
“In the 5th year of
Ko-Parakesarivarman,
alias Uḍaiyār
Śrī-Rājendra-deva, who,••••• having taken the seven and a half
lakshas of
Iraṭṭa-pāḍi,
having set up a pillar of victory
(
jayastambha) at
Kollaram (?), having reduced to powder••• the whole army of
Āhavamalla at
Koppam on the bank of the
Perāṟu,
having taken all the elephants, horses, treasures of women and riches of
Āhavamalla,
who had turned his back and fled, and having performed the coronation of heroes,——was pleased
to sit on the throne of heroes,——we, the villagers of
Gaṅgamā[r]tāṇḍapuram in
Miyaṟai-nāḍu, (
a division) of
Adhirājendra-vaḷa-nāḍu in
Jayaṅkoṇḍa-Śoṛa-maṇḍalam,
[gave]
to
Mahādeva of the
Someśvara (
temple) at our village for the
purposes of worship•••• •• three hundred
kur̥s; for a
tiru-nandavanam••••• three
hundred
kur̥s; for two lamps•••••”
An inscription of the same
Rājendra-deva, which is dated in the ninth year and
is found in a niche of the
Varāhasvāmin Temple at
Māmallapuram, was
published by Sir Walter Elliot.
He identified
Āhavamalla with the
Western
Chālukya king
Āhava-malla II. or
Someśvara I.
(about Śaka 964 to about 990), who, according to inscriptions
and according
to the
Vikramāṅkacharita (sarga i, verses 90, 115, 116), fought with
the
Choḷas. The
Rājendra-deva of the present inscription and of Sir Walter
Elliot's inscription may be identified with that
Rājendra-deva of the
Sūryavaṁśa, whose daughter
Madhurāntakī was married to the Eastern
Chalukya king
Rājendra-Choḍa (Śaka 985 to 1034) according to verse 12 of
the
Chellūr grant (No. 39).
[1.] [ svasti śrī [||*] tirumakaḷ virumpa ce]-
[2.] [ṅ]kol ventaṉ taṉ muṉṉoṉ [?]
[3.] •piṉṉatu vākamuṉṉetireṉṟu etir
[4.] •ṟātu eṇṭicai va[ṟ]ai paṟaiyatu kaṟa
[5.] •iraṭṭapāṭi eḻaraiyilakkamuṅko[ṇ]-
[6.] [ṭu] ko[l]lara[ttu jaya]stampam nāṭṭi [pe]-
[7.]
[rāṟ]ṟaṅkaraikkoppattu
āhavamalla[ṉ][8.] ceṉaiyellām p[āra]tu nikaḻppa cu-
[9.] [ṇ]ṇamākki . āhavamal[la*]ṉ puṟakkiṭṭoṭa ava[ṉ]
[10.] [ā]ṉaiyuṅkutiraiyum peṇṭir paṇṭāramu[m]
[11.] [vi]bhavamum aṭaṅka[lu]ṅkaikkoṇṭu vi-
[12.]
[ra]rabhiṣekam paṇṇi viraciṅkāca[nttu] viṟṟiru-[13.] [ntaru]ḷiya koppa[ra]kecaripanmarāṉa uṭaiyā[r]
śrī-
[14.] [rāj]entradevaṟku yāṇṭu 5 āvatu jayaṅk[o]-
[15.] ṇṭacoḻamaṇṭalattu atirājentrava[ḷa]-
[16.] nāṭṭu miyaṟaināṭṭukkaṅkamāttāṇṭapura-
[17.] [ttu] ūrom eṅkaḷur somiśvaramuṭai-
[18.] [ya] mahādevaṟku aṟcaṉāpokattu-
[19.] [k]ku ivvūr ūruṇi ettat[ti]-
[20.] l mutal maṭaicceṟuvil te-
[21.] [ṟ]kil ilavaṅkālicceṟuppati-
[22.] ṉaṟu cāṇ kolāl kuḻi muṉ-
[23.] ṉūṟum tirunantavaṉattu[k]ku [ū]-
[24.] [ru]ṇippūṭṭaikkālukkuk[ki]ḻak-
[25.] [ki]l t[e]ṅkakappaṭa nilam pati[na]-
[26.] [ṟu] cāṇ kolāl kuḻi muṉṉūṟuma
[27.] ••viḷakkiraṇṭukku āṟṟaṅkarai ••••••
No. 128.
This inscription mentions
Sakalalokachakravartin Rājanārāyaṇa Śambuva-rāya[ṉ] and seems to record a gift to
Var̥ttuṇai-appaṉ.
[1.] [ca]kalalokac[ca]-
[2.] [kka]ravatti irācanār[ā]-
[3.] [yaṇa]ṉ campuvarāya[ṉ]
[4.] [ta]ṉmam vaḻittu-
[5.] ṇai appaṉ
No. 129.
On this stone, the name of Śambuvarāya and part of one of his birudas
(Aṛagiya) are visible; see the introduction of the Poygai inscriptions (Nos.
59 to 64).
Nos. 130 TO 132. INSCRIPTIONS OF THE ĪŚVARA TEMPLE AT AMMUṆḌI NEAR VIRIÑCHIPURAM.
The southern wall of this temple is covered with several Choḷa inscriptions. None
of them can be made out completely, as the letters are much obliterated, and as the
stones are, to all appearance, not in their original order.
No. 130.
This is dated “in the 11th (?) year of Ko-Rājakesarivarman, alias
Chakra-vartin Śrī-Kulottuṅga-Śoṛa-deva.”
[5.] .•• kovirājakeśari[man]marāna cakravatti
śrīku[lo]ttuṅka-coḻadevaṟku yāṇṭu 1[0|]
āvatu
No. 131.
This inscription is engraved to the right of No. 130 and may have been intended for its
continuation. It records a gift of land from the inhabitants of
Aimbūṇḍi (
the
modern Ammuṇḍi)
to their
Śiva temple, which
bore the name of
Muppaṉaiyīśvara. The gift was made before the god
Ādidāsa
Chaṇḍeśvara-deva.
TEXT.
[1.] jayaṅkoṇṭacoḻamaṇṭalattu paṅkaḷanāṭṭu vaṭakkil vakai miyakaṟai-nāṭṭu [aim]-
[2.] pūṇṭi ūrom eṅkalūr muppaṉai[yī]śvaramuṭaiya
mahādevaṟku tirunanta- vaṉamāka ā-
[3.] tikāsaṉ caṇṭeśvaradevar
śrīhastattile nāṅkaḷ nīr vārttukkuṭutta-nilamāva-
[4.] tu [||*] teṉpāṟkellai nam kayattukku vaṭakkum [|*] melpāṟkellai tompan
māvukkukkiḻakkum [|*]
[5.] vaṭapāṟkellai vaḻikkutteṟkum [|*] kīḻpāṟkellai
veḷaimeṭṭukkuppuku ••••••
TRANSLATION.
Having poured water into the blessed hand of Ādidāsa Chaṇḍeśvara-deva, we,
the inhabitants of Aimbūṇḍi in Miyagaṟai-nāḍu, a division in the north
of Paṅgaḷa-nāḍu, (which forms part) of
Jayaṅkoṇḍa-Śoṛa-maṇḍalam, gave the land specified below as
a tiru-nandavanam to (the god) Mahādeva of the
Muppaṉaiyīśvara (temple) in our village. The southern boundary is to the
north of our tank; the western boundary is to the east of the field of Tombaṉ; the
northern boundary is to the south of the road; the eastern boundary is•••••
No. 132.
This inscription is dated “in the 10th (?) year of
Tribhuvanachakravartin
Koṉeri Meṉ-koṇḍa Kulottuṅga-Śoṛa-deva.” The donor was
Śeṅgeṇi-Ammaiyappa.•• Perumāḷ,
alias
Vikrama-Śoṛa-Śambuvarāyaṉ.
[1.] svasti śrī [||*] tiripuvaṉaccakkaravattikaḷ koṉe[ri] menkoṇṭa
kulottuṅka-coḻatevaṟku yāṇṭu 10[|] āvatu ceṅkeṇi
ammaiyappa••
[2.] ṭaipperumāḷāna vikkiramacoḻaccampuvarāyan a[ṉ]tarāyamum
a[nta]raviṉiyokamu-miḻanteṉ [|*] ivvantarāyaṅkoḷvār
keṅkaiyiṭaikkumariyi[ṭai]kku
No. 133. ON THE RIGHT OF THE FRONT WALL OF A MAṆḌAPA AT KAṚAN6IPĀKKAM
NEAR VIRIÑCHIPURAM.
This inscription is dated during the reign of Vīra-Veṅkaṭapatirāyar and in
the Śrīmukha year. This is Śaka 1556, two years before No. 107 and three years before
an inscription of Veṅkaṭa II. published in the Indian Antiquary, Vol. XIII,
p. 125. The inscription records that Govindappa-nāyaka caused the maṇḍapa to
be built and allotted some land in Kaṛaṉipākkam for the maṇḍapa, which was
to be used as a watershed and sattram.
[1.] śrīmukavaruṣam citirai mātam 5 u
[2.] vīraveṅkaṭapatirāyar kālati-
[3.] l kovintappaṉāyakkar ka-
[4.] ṭṭivicca maṇṭapam [|*] inta taṟma-
[5.] ttukku taṇṇi pantal
cattirattu-
[6.] kku kaḻaṉipākkattil kaḻaṉi ku-
[7.] .• tu kol[lai] kuḻi |100
[8.] .•• kaḻaṉi ku[ḻi] |30
[9.] ••llai kuḻi |50| cantirā-
[10.] [ titta] varaikkum
[na]ṭattakka-
[11.] .•• [vu]m [|*] itukku [y]āto-
[12.] ruttar [a]kitam paṇṇi ••••••
Nos. 134 TO 137. INSCRIPTIONS AT KĪṚ-MUṬṬUGŪR NEAR VIRIÑCHIPURAM.
At this village, there are four stones with sculptures and rough inscriptions.
The sculptures are the following:——on stone No. 134, a man with a bow; on stone No. 135,
an elephant and a bird; on stone No. 136, an armed man; and on stone No. 137, a man
fighting with a tiger.
No. 134.
This and the next inscription are dated in the third and eighteenth year, respectively, of
Ko-Vijaya-Narasiṁhavarman.
[1.] kovicaiyanaraciṅkaparmaṟ-
[2.] ku yāṇṭu [mū]ṉṟāvatu•
No. 135.
[1.] śrī [||*] kovicaiyanaraciṅkaparmaṟku
[2.] yāṇṭu patiṉeṭṭāvatu••
No. 136.
This and the next inscription are dated in the twenty-ninth and thirty-second
year, respectively, of
Madirai-koṇḍa Ko-Parakesarivarman.
[1.] śrī [||*] matirai koṇ-
[2.] ṭa kopparakecaripaṉ-
[3.] maṟki yāṇṭirupatto-
[4.] ṉpatāvatu•••
No. 137.
[1.] śrī [||*]
[2.] matirai ko-
[3.] ṇṭa koppara-
[4.] kecariparmaṟku y[ā]-
[5.] ṇṭu muppattuira[ṇ]-
[6.] ṭāvatu•••
No. 138. ON A STONE IN THE VĪRA TEMPLE AT MALAYAPAṬṬU NEAR VIRIÑCHIPURAM.
1. King: the illustrious
mahāmaṇḍaleśvara Veṅkaṭadeva-mahārāyar.
2. Date: Śaka 15[2]4 expired and the Śubhakr̥t year current.
3. Donor:
Bommu-nāyaṉ Nāṅgama-nāyaka,
i.e.,
Nāṅgama-nāyaka, the son of
Bommu-nāyaka.
4. Donee: the
Vīra Temple at
Mariḷiyappaṭṭu.
No. 139. AT THE ŚRĪRAṄGANĀYAKA-SVĀMIN TEMPLE AT PAḶḶIKOṆḌA NEAR VIRIÑCHIPURAM, TO
THE LEFT OF THE FRONT DOORWAY.
This inscription is dated in the
Durmati year, which was current after
the expiration of the Śaka year 1554. The third symbol of the Śaka date is not quite clear.
There is a mistake either in the Śaka or in the cyclic year, as the only
Durmati year
of the 16th century corresponded to the current Śaka year 1544. The inscription mentions
the temple of
Raṅganātha-Perumāḷ at
Paḷḷikoṇḍai.
No. 140. ON A STONE AT ŚEDUVĀLAI NEAR VIRIÑCHIPURAM.
1. King: the illustrious
mahāmaṇḍaleśvara, the illustrious
Sadāśivadeva-mahārāyar (
of Vijayanagara).
2. Date: Śālivāhana-Śaka 1489 expired and the Prabhava year current.
3. Donee: the
liṅga of
Mārgasahāya at
Tiru-Viriñchapuram.
No. 141. INSIDE THE GOPURA AT TIRUMALAI NEAR POLŪR, ON THE BASE.
The inscription is a fragment, dated in some year of
Rājarāja-deva.
In the second line the word
Śoṛa-koṉ, “the
Choḷa king,” occurs.
[1.] svasti [śrī]rājarājadevarkku yā[ṇṭu]•••
[2.] ccekarama• kaṇṇaṉ coḻakoṉ vait•••
No. 142. ON THE BASE OF THE SOUTH WALL OF THE AMMAIAPPEŚVARA TEMPLE AT PAḌAVEḌU.
The beginning of both lines of this inscription is buried underground. From that part, which
I have copied, it appears that the inscription refers to some gift (
mānya,
i.e.,
sarvamānya). At the beginning of the second line, the word
paḍaivīḍu
occurs in the plural and seems to be used in the sense of “encampments.”
The
inscription ends with “the signature of
Jayaṅkoṇḍa-Śoṛa-Brahmā-rāyaṉ”; the
same name is borne by a village-accountant in a
Tirumalai inscription.
[1.] .••••• kumutappaṭai[yi]le kal veṭṭikkuṭuttapaṭi tāṅkaḷ inta
maṇṭalattārayaṅkaḷukku iḷa•• muṉpe viṇṇappañceytu veṇṭum kāriyaṅkaḷum ceyvittu
teja
[2.] .••••• ṭṭiṇam paṭaiviṭukaḷil cantaikaḷ kaṭaikaḷil aḷḷuḷḷatum
aḷḷikkoḷḷakkaṭava[r]kaḷākavum [||*] inta māṉiyattukku ayitam paṇṇiṉavaṉ
keṅkaikkarai[yi]l kārām pacuvai koṉṟavaṉ pāvattile povaṉ [||*] ivai
ceyaṅkoṇṭacoḻappiramārāyaṉ eḻuttu [||*]
No. 143. ON THE NORTH WALL OF THE SOMANĀTHEŚVARA TEMPLE AT PAḌAVEḌU.
This inscription is an incorrect duplicate of the first four lines of No. 81, above.
[1.] svasti [||*] śrīmanmahāmaṇḍaleśvaran
[2.] harirāyavibhaṭan bhaṣaikku tap[pu]-
[3.] va rāyar kaṇṭaṉ [mū]varāyar [ka]ṇ-
[4.] ṭaṉ
Nos. 144 TO 150. INSCRIPTIONS OF THE KAILĀSANĀTHA TEMPLE AT KĀÑCHĪPURAM.
No. 144. FRAGMENTS OF GRANTHA INSCRIPTIONS.
Besides the fragments noticed below, the shrine of
Rājasiṁhavarmeśvara and
its
mahāmaṇḍapa contain a number of fragments in the
Grantha character, which
must have belonged to one or more inscriptions in Sanskrit verse and prose. One of the
fragments, which is found on the floor of the
mahāmaṇḍapa and which consists of 10
lines, mentions the
Choḷas in the genitive case (
Choḷānām, line 3). A
second fragment, which is found on the roof of the
mahāmaṇḍapa, consists also of 10
lines and seems to be connected with the first. It mentions
Choḷa-Triṇetra (lines 1
and 10) and three Eastern
Chalukya kings,
viz.,
[Vijay]āditya-Guṇakāṅga, Chāḷukya-Bhīma and
Kollavigaṇḍa (line 3). The name of
V[ai]dumba, a king who
is known to have been conquered by the
Choḷa king
Parāntaka I.,
occurs at the beginning of line 5. In lines 7 and 8, (
the temple of the
god)
Bhīmeśvara is mentioned. The 8th line of both fragments seems to have
contained a date in the Śaka era, of which the first number was 9 and the third was 3.
A third fragment, which is found on the floor of the
Rājasiṁhavarmeśvara Shrine and consists of 49 lines, mentions the Eastern
Chalukya king
Dānārṇava (line 17) and the
Choḷa king
Karikāla-Choḷa (line 38) and contains a long
list of
birudas of some king. Another list of
birudas is contained in a fourth
fragment, which is found on the roof of the
mahāmaṇḍapa and consists of 30 lines.
There is a fifth fragment in 9 lines on the roof of the
mahāmaṇḍapa. Two small
fragments, each of which contains 8 lines, are found near the window, which opens from the
mahāmaṇḍapa into the front
maṇḍapa.
No. 145. ON THE FLOOR OF THE RĀJASIM3HAVARMEŚVARA SHRINE.
Each line of this inscription is incomplete at the end. It is dated during the reign
of
Madirai-koṇḍa Ko-Parakesari[varman].
Line 2 mentions “the holy
stone-temple” (
Tirukkaṟṟaḷi), i.e., the Rājasiṁhavarmeśvara Temple.
According to lines 3 and 4, the inscription seems to have recorded an agreement
made by the inhabitants of two quarters (
śeri) of
Kachchippeḍu (
i.e.,
Kāñchīpuram), of which the second was called
Ekavīrappāḍi-chcheri
and the name of the first also ended in
ppāḍichcheri. The term
paḷḷichchandam occurs in line 5.
[1.]
svasti śrī || matirai koṇṭa
kopparakesari•••••[2.] ttoṉṟāvatu tirukkaṟṟaḷi uṇṇāḻi[kai]•••••
[3.] ppāṭicceriyomum ekavirappāṭicceriyomum emmili[c]aintu••• •••
[4.] ṭu teva[ruru]kaḷu[kkum] iṟaṅkiṉamaiyil kaccippeṭṭiraṇṭu
ceri•• ••••
[5.] m paḷḷiccantamum nikki niṉṟa . nilattil taḷiyiṟtevar pakkal••• •••
No. 146. ON THE ROOF OF THE MAHĀMAṆḌAPA OF THE RĀJASIM3HAVARMEŚVARA SHRINE.
This fragment is dated in the twelfth year of
Ko-Rāja-Rājakesarivarman,
“who built a jewel (
-like) hall at
Kāndaḷūr.” The mention of
Kāndaḷūr shows, that the king. has to be identified with that
Rājarāja-deva, who caused the inscriptions Nos. 40, 41 and 66 to be engraved, and
that he built the hall at
Kāndaḷūr before his twelfth year. The inscription seems
to have recorded, that the assembly (
sabhā) of some village pledged them-selves, to furnish a yearly supply of paddy to the temple-treasurers
(
Śiva-paṇḍārigaḷ) from the interest of a sum of money,
which they
had received from “the large holy stone-temple,
alias Rājasiṁheśvara, at
Kāñchipuram,” or to pay a fine of a quarter
poṉ daily. The document is
signed by
[Pu]ṟambi Sūrya of
Tiruviṛāpuṟam.
[1.] śrī [||*] kāntaḷurccā[lai] kalamaṟutta
kovirājarājakesa[ri]parmmakku
yāṇṭu panniraṇṭāvatu•••••
[2.] vāyil sabhayom kaiyyeḻuttu [||*] k[ā]ñci[pu]rattupperiya
tirukkaṟṟaḷiyā-kiya rājasi[ṃ*]heśvarattu•••••
[3.] [y]āṅkaḷ koṇṭu [ka]ṭava pon tuḷai niṟai
dha[nma]kaṭṭaḷaikkallāl mutal muppattumukkaḻañcum•••••
[4.] ku nelp[pa]licai [kaḻa]ñcin vāy ṉāṟ[k]kāṭi [i](ra)rājakecariyāl
āka nellu nūṟṟuṉāṟppat•••••
[5.] vālum [nī]kki pārakūliyum cuṅkamu[m] pa[ṭṭu] māciyum paṅkuniyum
akappaṭa āḻvār tirumuṟa•••••
[6.] kai uṭaiyarkaḷḷum civapaṇṭārikaḷ vaca[mu]m āṭṭāṇṭu
toṟumaṟavaḷantu tara[vu] koḷvomāṉom [i]ñn[~e]•••••
[7.] •[ṅ]ka[ṭṭu]voma••• itaṟṟiṟampil dha[nm]āsanattu nicatam
kālp-pon manṟa oṭṭikkuṭuttom e[ti]•••••
[8.] .••••• [sa]bhaiyom [||*] [i]tu tiruviḻāpuṟam [pu]-ṟampi sūryyanennivaiye[n]neḻuttu [||*]
No. 147. ON THE FLOOR OF THE RĀJASIM3HAVARMEŚVARA SHRINE.
These two fragments belong to the time of
Ko-Rājakesarivarman. The second is dated
in his 3rd year. Each of them records an agreement made by the inhabitants of some village, who
pledged themselves to furnish daily one
uṛakku of oil for a
nondā
or
nandā lamp in exchange for a loan of 15
kaṛañjus of gold, and is signed by
Māṉatoṅgaḷ Maḷḷerumāṉ, a member of the village-assembly (
kūṭṭam).
First inscription.
[1.] kovirājakecaripa[ nmar] kku yā[ṇ]ṭu•••••
[2.] tūro[m] kai eḻuttu•••••
[3.] ṭu kaṭava poṉ tu[ḷai] niṟai[yiṉ] pati[ṉai]ṅka[ḻa]ñcukkum
k[ā]• •••••
[4.] hādevaṟkku cantrarātitta[varai] nicatam
uḻakkeṇ[ṇai]•••• ..
[5.] yo[ru] n[o]ntāviḷakki[nu]kku eṇṇai aṭṭuvo[m]•••••
[6.] [iv]vūr kūṭṭat[tāṉ] māṉatoṅkaṉmalleru[māṉeṉ ||*]
Second inscription.
[7.] [k]ovirācakecaripanma[ṟ]kku yāṇṭu 3 āvatu
kā[liyūrkkoṭṭattu*]•• ••••
[8.] [ma]ṅkalattu ūrom kaiy eḻuttu kāñcipurat[tu]•••• ..
[9.] yāṅkaḷ koṇṭu kaṭava(va) poṉ [15]
patiṉai[ntu*]•••• ..
[10.]
ñcuṉukku idevarkku
cantrātittaaḷavum nicatam u[ḻa]•••• ••[11.] ūrakamuṭaiyār kālloṭokkum uḻakkāley oru nant[
āviḷakku*] .•• ••••
[12.] ṉ ivvūr kūṭṭattāṉ māṉatoṅkal mallerumāṉeṉ [||*]
No. 148. ON THE ROOF OF THE MAHĀMAṆḌAPA OF THE RĀJASIM3HAVARMEŚVARA SHRINE.
This fragment, which is dated in the fifteenth year of
Ko-Parakesarivarman, contains an agreement made by the inhabitants of some village,
who had received a certain sum of money from “the large holy stone-temple (
i.e., the
Rājasiṁhavarmeśvara Temple) at
Kachchippeḍu (
i.e., Kāñchīpuram).” From
the interest of this sum, they pledged them-selves to supply ghee for a lamp at the
rate of 1
uṛakku per day or 7
nār̥s and 1
uri per mensem.
The measure to be used was a
nār̥, which was equal to a
rājakesari.
As the
Choḷa kings alternately bore the
surnames
Rājakesarin and
Parakesarin,
it must be assumed,
that this measure was called after one of the predecessors of the king, to whose reign the
inscription belongs. The writer of the inscription was the village-headman
Nāga Alappaḍi.
[1.] kopparakesarivarmmakku yāṇṭu patiṉaiñcāvatu
kāliyūrkkoṭṭattu•• ••••
[2.] •r ūrom kaiyyeḻuttukkaccippeṭṭupperiya tirukka[ṟṟaḷi*]••• •••
[3.] yāṅkaḷ koṇṭu kaṭava poṉ tuḷai patiṉaṟu kaḻañ[cu*]•••• ••
[4.] ṉ palicaikkāka oru [na*]ntāviḷakkiṉukku nicatam uḻakku
ṉey••• •••
[5.] yarkaḷ vaḻi rājakecariyoṭokkunāḻiyāl tiṅkaḷ eḻu nāḻi
uri ne[y*] ••••••
[6.] [ita]ṟtiṟampil dha[rmm]āsaṉamuḷḷiṭṭa tarmaveṇṭu kovukku
nicatam kā• •••••
[7.] ūrom ūr colla eḻutiṉeṉ ivūr vicavaṉ nākaṉ alappa[ṭi*] ••••••
No. 149. ON THREE STONES AT THE RĀJASIM3HAVARMEŚVARA SHRINE.
These are three fragments of what must have been a very long inscription. Its extent may be
estimated from the fact, that line 1 of the first fragment corresponds to line 1 of No. 67,
line 1 of the second fragment to line 5 of No. 67, and the first part of line 1 of the third
fragment to the latter part of line 6 of No. 67. None of the fragments is in its
original position. The first and second are built into the roof of the mahāmaṇḍapa of
the Rāja-siṁhavarmeśvara Shrine. The third fragment is built into the
pavement of the veranda near the entrance into the mahāmaṇḍapa; some letters of each
line are covered by a pillar.
Although the name of the king, during whose reign the inscription was engraved, is lost, the
existing fragments of the first line, which agree literally with parts of the first, fifth and
sixth lines of the inscription No. 67, prove, that the inscription was one
of
Rājendra-Choḷa-deva. As the list of his conquests reaches here only as far as
“the high mountains of
Navanedikkula,”
the date must fall between
the 7th and 10th years of the king. The inscription seems to have recorded some gifts of paddy,
gold and money.
[First fragment, line 1.] .••••• yum porcceyap-pāvaiyum
cirttaṉiccelviyum taṉ perunteviya[r]āki i
[Second fragment, line 1.] karuti iruttiya cem poṟṟiruttaku
muṭiyum payaṅkoṭu paḻi mika muyaṅkiyil
[Third fragment, line 1.] [na]vanetikkulapperumalai[kaḷum māpporu ta]ṇ-ṭāṟko[ṇṭa]
[First fragment, line 2.] [ṟā]vatu mutal ittevarkkuttevatāṉamākakkuṭuttaru-ḷi[ṉa] nellum poṉṉuṅkācum ittevarkku mu[ṉ]
[Second fragment, line 2.] laṟupattunā[ṟ]kalamum poṉ
patiṉmukkaḻañcum kācoṉṟum iṉṉāṭṭuk[ka]ṭu
[Third fragment, line 2.] [te]vaṟku ve[ṇ]ṭum
nivantaṅ•••• •• m ip[paṭi]ya
[First fragment, line 3.] ḷārumuṉṉāṉa cāttaṉūruṭaiyārum
ā[ṭṭa]vāruṭai-yārum
naṭuvirukkuṅkantāṭ[ai]ttiruveṇk[ā]ṭapaṭṭarumeva[puravu]
[Second fragment, line 3.] nel[lu a]ṟupatteṇkalamum
ākattiruvekampaṉāl mutalara nellu nāṉūṟṟeḻupat[tu]
[Third fragment, line 3.] r ekotsavattukkuttiru••••• .
pattunāli[ṉ]
[First fragment, line 4.] [ku]ppāl iru nāḻiyum
tirumuḷaiviccukkaḻuvappāl iru nāḻiyu[m] ākappāl nānāḻikku nellukkuṟu[ṇiyu]m
so
[Second fragment, line 4.] . stradevar cārttiyaruḷapparicaṭṭam
oṉṟikkup-poṉaraikkālukku nellukkalane mukkuṟuṇi ma•••••
[Third fragment, line 4.] •r eṇmarkku arici patakkum•••• •• kku arici iru
nā
No. 150. ON A PILLAR IN THE MAṆḌAPA IN FRONT OF THE RĀJASIM3HAVARMEŚVARA SHRINE.
This inscription is dated in the 26th year of
Tribhuvanachakravartin
Rājarāja-deva. According to the Poygai inscriptions (Nos. 59 to 64) this year would
correspond to Śaka 1163-64. By the subjoined document, some person pledged himself, to supply
daily one
āṛākku of ghee for five lamps (
saṁdhi-viḷakku)
“to the lord of the holy stone-temple,
alias Rājasiṁhavarmeśvara, at
Kachchippeḍu,” i.e.,
Kāñchīpuram. The ghee had to be made over daily to
those, who were in charge of the
nār̥gai (measure) within the temple.
North face.
[1.] svasti śrī [||*] tiripuvaṉac-
[2.] [ca]kkaravatikaḷ śrīrā-
[3.] jarājatevarkku yā-
[4.] ṇṭu 26 vatu a-
[5.] [ya]ppaci māsattu
[6.] [kac]cippeṭṭu tiruk-
[7.] [ka]ṟṟaḷi āṉa rājasi[ṃ*]ha-
[8.] panmiśvaramuṭaiya nāyan-
[9.] ārkku nāḷoṉṟukku
[10.] santiviḷakku 5 kkum
[11.] piḷḷaiyār kāmā-
[12.] [śa]r mutallikaḷḷi-
West face.
[1.] kkoṇṭu a[ḷap*]-
[2.] pen[āṉe]ṉ ūrk[kā*]-
[3.] lāl ney ā[ḻā*]-
[4.] kkum tiruuṇ[ṇ*]-
[5.] āḻik[ai] uṭai[yā*]-
[6.] r vacame [n]ā[ḷ] t[oṟu*]-
[7.] m aḷakka kaṭave[n*]-
[8.] ānen [|*] [u]viḷakku ca[ ntira*]-
PART IV.
ADDENDA.
No. 151. A PALLAVA GRANT FROM KŪRAM.
The original of the subjoined grant was bought for Government from the
Dharmakartā of
Kūram, a village near
Kāñchīpuram.
It is engraved on seven thin copper-plates, each of which measures 10(1/8) by
3(1/4) inches. As the plates are in very bad preservation, the work of deciphering them was
somewhat difficult. Of the seventh plate about one half is completely lost. Next to it, the
first, fifth and sixth plates have suffered most. An elliptic ring, which is about (3/8) inch
thick and measures 4 by 4(3/4) inches in diameter, is passed through a hole on the left side of
each plate. The seal is about 2(1/2) inches in diameter and bears a bull, which is seated on a
pedestal, faces the left and is surmounted by the moon and a
liṅga. Farther up, there
are a few much obliterated syllables. A legend of many letters passes round the whole seal.
Unfortunately it is so much worn, that I have failed to decipher it.
The language of the first 4(1/2) plates of the inscription is Sanskrit,——verse and prose;
the remainder is written in Tamil. The Sanskrit portion opens with three benedictory
verses, of which the two first are addressed to
Śiva and the third mentions the race
of the
Palla-vas. Then follows, as usual,
a mythical
genealogy of
Pallava, the supposed founder of the Pallava race:——
Brahman. Aṅgiras. Br̥haspati. Bharadvāja. Droṇa. Aśvatthāman. Pallava.
The historical part of the inscription describes three kings, viz.,
Parameśvaravar-man, his father Mahendravarman and his
grandfather Narasiṁhavarman. Of Narasiṁhavarman it says, that he
“repeatedly defeated the Choḷas, Keraḷas, Kaḷa-bhras and
Pāṇḍyas,” that he “wrote the (three) syllables of (the word) vijaya
(i.e., victory), as on a plate, on Pulakeśin's back, which was caused to be
visible (i.e., whom he caused to turn his back) in the battles of Pariyaḷa,
Maṇimaṅgala, Śūramāra, etc.,” and that he “destroyed (the city of)
Vātāpi.” No historical information is given about Mahendra-varman, who, accordingly, seems to have been an insignificant ruler. A
laudatory description of the virtues and deeds of his son Parameśvaravarman fills two
plates of the inscription. The only historical fact contained in this long and difficult
passage is that, in a terrible battle, he “made Vikramāditya,——whose
army consisted of several lakshas,——take to flight, covered only by a rag.”
The three kings who are mentioned in the Kūram grant,
viz.,
Narasiṁhavarman, Mahendravarman and
Parameśvaravarman, are identical with
three Pallava kings described in Mr. Foulkes' grant of
Nandivarman Pallavamalla,
viz., Narasiṁhavarman I., Mahendravarman II. and Parameśvaravarman I. Of
Narasiṁhavarman I. the last-mentioned grant likewise states, that he
“destroyed
Vātāpi” and that he “frequently defeated
Vallabharāja at
Pariyaḷa, Maṇimaṅgala, Śūramāra, and other (
places).” Here Vallabharāja
corresponds to the
Pulakeśin of the Kūram grant. If Mr. Foulkes' grant further
reports, that
Parameśvaravarman I. “defeated the army of
Vallabha in the
battle of
Peruvaḷanallūr,” it is evident that it alludes to the same fight as
is described in the Kūram grant.
If we combine the historical information contained in both grants, it appears——1. that the
Pallava king
Narasiṁhavarman I. defeated
Pulakeśin,
alias
Vallabharāja, at
Pariyaḷa, Maṇimaṅgala, Śūramāra, and other places,
and destroyed
Vātāpi, the capital of the Western
Chalukyas, and——2. that
his grandson
Parameśvaravarman I. defeated
Vikramāditya,
alias
Vallabha, at
Peruvaḷanallūr. As stated above (p. 11), Pulakeśin and
Vikramāditya, the opponents of the two Pallava kings, must have been the
Western
Chalukya kings
Pulikeśin II. (Śaka 532 and 556) and his son
Vikramāditya I. (Śaka 592 (?) to 602 (?)), who,
more indico, likewise boast
of having conquered their antagonists.
Thus, a grant of
Pulikeśin
II. says, that “he caused the leader of the
Pallavas to hide his prowess behind the
ramparts of
Kāñchīpura;”
and, in a grant of
Vikramāditya
I., it is said that “this lord of the earth, conquering
Īśvarapotarāja
(
i.e., Parameśvaravarman I.), took
Kāñchī, whose huge walls were
insurmountable and hard to be broken, which was surrounded by a large moat that was
unfathomable and hard to be crossed, and which resembled the girdle (
kāñchī) of the
southern region (read
dakshiṇadiśaḥ).”
Another
Pallava king,
viz.,
Nandipotavarman, is mentioned as the
opponent of the Western
Chalukya king
Vikramāditya II. (Śaka 655 to 669) in
the
Vakkaleri grant, which was published by Mr. Rice.
The table
inserted on p. 11, above, shows that this Nandipotavarman must be identical with the Pallava
king
Nandivarman Pallavamalla, who is mentioned in Mr. Foulkes' grant. Though
digressing from my subject, I now sub- join a transcript from the facsimile and
a translation of that part of the Vakkaleri grant, which describes the reign of
Vikramāditya II.
[36.] sakalabhuvanasāmrājyalakṣmīsvayaṃvarābhiṣekasamayānanta-
[37.] rasamupajātamahotsāhaḥ ātmavaṃśajapūrvvanr̥paticchāyā-
[38.] pahāriṇaḥ prakr̥tyamitrasya pallavasya samūlonmūla-
[39.]
nāya kr̥tamatiratitvarayā tuṃḍākaviṣayaṃ prāpyābhimusāgatannandipotava-[40.]
rmmābhidhānampallavaṃ raṇamukhe saṃprahr̥tya prapalāsya
kaṭumukhavādi-[41.]
trasamudraghoṣābhidhānavādyaviśeṣānkhaṭvāṃgadhvaja
prabhūtaprakhyāta-[42.] hastivarānsvakiraṇanikaravikāsanirākr̥tatimirammāṇikyarāśi-
[43.] ñca hastekr̥tya kalaśabhavanilayaharidaṃganāṃcitakāṃcīya-
[44.]
mānāṃ kāṃcīmavināśya praviśya
satatapravr̥ttadānāna(ā)nditadvijja-[45.] dīnānāthajano narasiṃhapotavarmmanirmmāpitaśilāmayarāja-
[46.] siṃheśvarādidevakulasuvarṇarāśipratyarppaṇopārjitorjitapuṇyaḥ a-
[47.] nivāritapratāpaprasarapratāpitapāṇḍyacoḷakeraḷakaḷabhrapra-
[48.] bhr̥tirājanyakaḥ
kṣubhitakarimakarakarahatadalitaśuktimuktamuktāphala-
[49.]
prakaramarīcijālavilasitavelākule ghūrṇamānārṇobhidhāne
dakṣi[ṇā]-[50.] rṇave śaradamalaśaśadharaviśadayaśorāśimayaṃ jayastambha-
[51.]
matiṣṭhipadvikramādityasatyāśrayaśrīpr̥thivīvallabhamahārājādhirā-
[52.] japarameśvarabhaṭṭāraka[ḥ]
“
Vikramāditya Satyāśraya Śrī-Pr̥thivī-vallabha, the king of great kings,
the supreme ruler, the lord,——to whom arose great energy immediately after the time of
his anointment at the self-choice of the goddess of the sovereignty of the whole world, and
who resolved to uproot completely his natural enemy, the
Pallava, who had robbed of
their splendour the previous kings born from his race,——reached with great speed the
Tuṇḍāka-vishaya (
i.e., the
Toṇḍai-maṇḍalam), attacked at the head of a battle and put to flight the
Pallava, called
Nandipotavarman, who had come to meet him, took possession of the musical instrument
(
called) “harsh-sounding” and of the excellent musical instrument called “roar of the
sea,” of the banner (
marked with Śiva's) club, of many renowned and excel-lent elephants, and of a heap of rubies, which drove away darkness by the light of
the multitude of their rays, and entered (
the city of)
Kāñchī,——which seemed
to be the handsome girdle (
kāñchī) of the nymph of the southern region,——without
destroying it. Having made the twice-born, the distressed and the helpless rejoice by continual
gifts, having acquired great merit by granting heaps of gold to (
the temple) of stone
(
called)
Rājasiṁheśvara, which
Narasiṁhapotavarman had caused to
be built,
and to other temples, and having burnt by the unimpeded progress of
his power the
Pāṇḍya, Choḷa, Keraḷa, Kaḷabhra and other princes, he placed a
pillar of victory (
jayastambha), which consisted (
as it were) of the mass of his
fame that was as pure as the bright moon in autumn, on the Southern Ocean, which
was called
Ghūrṇamānārṇas (i.e.,
that whose waves are rolling) and
whose shore glittered with the rays of the pearls, which had dropped from the shells, that
were beaten and split by the trunks of the frightened elephants (
of his enemies), which
resembled sea-monsters.”
That Vikramāditya II. really entered Kāñchī and visited the
Rājasiṁheśvara Temple, is proved by a much obliterated Kanarese inscription in the
Kailāsanātha Temple at Kāñchīpuram. This inscription is engraved on the
back of a pillar in the maṇḍapa in front of the Rājasiṁheśvara Shrine,
close to the east wall of that maṇḍapa, which at a later time was erected between the
front maṇḍapa and Rājasiṁheśvara. It begins with the name of “Vikramāditya
Satyāśraya Śrī-Pr̥thivī-vallabha, the king of great kings, the supreme ruler, the
lord” and mentions the temple of Rājasiṁheśvara ( rājasiṃgheśvara, line
4).
I now return to the Kūram plates. The three last of them contain the grant
proper, and record in Sanskrit and Tamil, that Parameśvara (i.e.,
Parameśvaravarman I.) gave away the village of Parameśvara-maṅgalam,——which was
evidently named after the king himself,——in twenty-five parts. Of these, three were enjoyed by
two Brāhmaṇas, Anantaśi-vāchārya and Phullaśarman,
who performed the divine rites and looked after the repairs of the Śiva temple at
Kūram, which was called Vidyāvinīta-Pallava-Parameśvara, and which had
been built by Vidyāvinīta-Pallava, probably a relative of the king. The fourth part
was set aside for the cost of providing water and fire for the maṇḍapa at
Kūram, and the fifth for reciting the Bhārata in this maṇḍapa. The
remaining twenty parts were given to twenty Chaturvedins.
At the time of the grant, the village of
Kūram belonged to the
nāḍu (country)
or, in Sanskrit,
manyavāntara-rāshṭra of
Nīrveḷūr, a division of
Ūṟṟukkāṭṭukkoṭṭam (lines 49 and 57 f.), and the village of
Parameśvaramaṅgalam belonged to the
Paṉmā-nāḍu or
Patmā-manyavāntara-rāshṭra, a division of
Maṇayiṟkoṭṭam (lines 53 and
71). As, in numerous Tamil inscriptions,
paṉma corresponds to the Sanskrit
varman,——the form
Paṉmā-nāḍu, which occurs also in No. 86,
might mean the country of the
Varmās,
i.e., of the
Pallavas, whose
names end in
varman, the nominative case of which is
varmā. There is, however, a
possibility of
patmā being a mistake for, and
paṉmā a Tamil form of,
Padmā,
one of the names of the goddess
Lakshmī. With
Maṇayiṟkoṭṭam compare
Maṇaviṟkoṭṭam in No. 86 and
Eyiṟkoṭṭam in No. 88. Possibly Maṇaviṟkoṭṭam is a mere corruption
of Maṇayiṟkoṭṭam, and Maṇayil stands for Maṇ-eyil, “mud-fort,” which might be a fuller
form of
Eyil, a village in the South Arcot District, which seems to have given its
name to Eyiṟ-koṭṭam.
In conclusion, an important palaeographical peculiarity of the Tamil portion of the Kūram
plates has to be noted. The
puḷḷi, which corresponds to the Nāgarī
virāma,
occurs frequently, though not regularly, in combination with seven letters of the Tamil
alphabet. In the case of five of these
(ṅ, m, l, ḷ, ṉ) it is represented by a short
vertical stroke over the letter, as in the inscription No. 82, above.
In the
case of the two others (
n and
r) it has a similar shape, but is placed
behind the letter and at an angle with it, in such a way that the lower part is nearer to the
letter than the upper one.
TEXT.
Plate I.
[1.] svasti [||*]
pañcā[syastriṃ]śada[rddha](ḥ)[pra]tibha[ya]nayanaścandra[mauḷi]striśū[lī
bhī]ma-
[2.] vyāḷopavī[tī daśabhujaparighastatvamātrātmamūrttiḥ] [|*] [divyovekṣyo
mukunda]pra-
[3.] [bhr̥]ti[bhi]ramarai[ssr̥ṣṭikr̥nmantrasi]ddhaḥ [karttā no mūrttavi]dyā
[vihitaparaya]ma-
[4.] strāyatāṃ viśvamūrtti[ḥ*] || [1*] kā[ryyavyūha]kalākramasya
[paramavyomā]mr̥ta[jyotiṣo vi]-
[5.] dvanmānasacandrakāntapatitā mūrcchanti yasyāṃśa[vaḥ] [|*] [bhūtānāṃ
hr̥]daye[ṣu cāna]ya-
Plate II a.
[6.]
ti yaḥ śaktiṃ kriyāsādhanīṃ trayātmā parameśvarassa jayati
trailokyacūḷāmaṇi[ḥ] || [2*] a-[7.] brahmaṇyamasomayāgamayathāprasthānadaṇḍodyamam
mithyādāntamadānaśūrama-
[8.]
nr̥tavyāhārajihmānanam [|*] jātaṃ yatra nareśvaranna śruṇumo yuddheṣu vā vikla[vam][9.]
nirvvighnaḥ pr̥thivīnnirītimavatāntatpallavānāṃ kulam ||
[3*] brahmaṇoṃgirāsta[to] br̥ha-[10.] spati[ḥ] tasmādbharadvājaḥ tato droṇaḥ
[dro]ṇādaparimitatejodhāmā[śvatthā]mā
[11.] tato nirākr̥takulāpallavaḥ pallavaḥ yatassakalabhuvanavallabha(ḥ)pallavakulam
[||*]
Plate II b.
[12.]
stheyāttatpallavakulam yatra jātañjaneśvaraḥ [|*]
abrahmaṇyammadātārammaśūrannānuśuśruma [|| 4*]
ta-[13.]
[du]dayadharaṇidharasomādityasyāvinatamukha(ḥ)nr̥patimūrddhni
cajośane pratiyantirājagaja-[14.] yūthasiṃhasya narasiṃhavarmmaṇaḥ svayamiva bhagavato
nr̥patirūpāvatīrṇṇasya narasiṃha-
[15.] sya muhuravajitacoḷakeraḷakaḷabhrapāṇḍyasya sahasrabāhoriva
samaraśatani-
[16.]
rvviṣṭasahasrabāhukarmmaṇaḥ
pariyaḷamaṇimaṃgalaśūramāraprabhr̥tiraṇavidaśśitapula-[17.] keśiṣṭaṣṭhapaṭṭalikhitavijayākṣarasya kalaśayoneriva vimathitavātāpeḥ
pautro ma-
[18.] hendrasyeva suracitasampado mahendravarmmaṇaḥ supraṇītavarṇṇāśramadharmmasya
putra[ḥ]
Plate III a.
[19.]
parameśvara iva sarvvādhikadarśanaḥ parameśvaravarmmā
bharata iva sarvvadamana[ḥ*] sagara iva kr̥tā-[20.]
samañjasatyāgaḥ karṇṇa iva puṣkalāṃgo yaḥ priyak[ā*]vyo yayātiriva
anupanatānāṃ rājñā[21.]
yasyājñā bhavati sarvvadā pīḷā saiva suhr̥dāmprayacchati mukhaśobhā karṇṇapūratayā caturaḥ kalā-[22.]
vilā[se] niyatam yaścāṃdo bhavatyanaṃgasya muktāguṇastu
hr̥daye muktāguṇa eva[23.] vanitā[nā]m agaṇitanarahayakarikulavimarddajanitena reṇutuhinena
āropitaśa-
[24.] śimaṇḍalasādr̥śyasahasrakarabimbe paṭaharavagarjjitogre
vikośanistriṃśa(t)vi-
[25.] dyudābhoge pracaritakuñjarajalade vikālavarṣāvatāra iva tuṃgaturaṃgataraṃge
praca-
Plate III b.
[26.]
ratkarimakarajanitaviṣamāvatto aviraḷamudīrṇṇaśaṃkhe
vijr̥mbhamāṇe samudra iva khaḍgala-[27.] tāvaraṇayute saśarāsananāgatilakapunnāgaghane uddhatakalakalaśabde kānana iva
caṇḍave-
[28.]
gapavanākulite yodhāpurītadhanuṣu
vyatipatitapatatriruddhapavanaphathe pracaritatomara-[29.]
śaktiprāsagadākaṇayakappaṇacakre anyonyalīśaradanakulīśasthirakilitavadanama-[30.]
ttagajabr̥nde anyonyamūrddhapātitakhaṅgavyatiṣaktaturagasādigaṇe
śastrāśastrakacā-[31.]
kacidaṇḍīrkr̥iyāpravyaṃktabhaṭajane
anyonyasadr̥śagaṇanaparibhavanīryyātanāmr̥śamadamiśrīta-[32.]
śoṃṇitakuṃkumaghanalipya[mā*]nabhūmitale
virahitanipatitavā[hu]grīvājaṃ[gho]rukāṇḍa-Plate IV a.
[33.]
dantabalauyebhyūhasampātavidīrṇṇaprajavitavidrutabhūmi[pa*]titobhayapakṣe anyonyajaya-[34.]
parājayasandehapreṃkhalagnalakṣmīvihite rudhiroghapālikāyītapatitagajaśreṇi-[35.]
pr̥ṣṭhavicaratmubhaṭe anyonyaghātarandhrānadhi[ga]malaptakr̥iyāyatasthitayodhe śastro-[36.]
dyatabhu[ja]daṇḍaiḥ sārambhavilohitākṣadaṣṭoṣṭhapuṭai rājanye[ḥ*] kr̥takr̥tyaiḥ nīha(ti)-[37.]
tā[rddha]hatairitasthitaḥ saṃkīrṇṇe ca
śīrṇṇadhvajātapatrai[ḥ*] patitagajaśca sitacalita-[38.]
cāmaranikare khaṇḍitavimr̥ditacūrṇṇitamakuṭaṃgadahārakaṭakakarṇṇābharaṇe rudhiramadhupāna-[39.]
mattapragītakūṣmāṇḍa[rākṣa]sapiśāce
da[tta]layatulyakālapratibhayanīnr̥rtyamkavandhaśatra-[40.]
yonau [yone]kal(ā)kṣasādhanamā[yodha]naśirasi vikramāditya kappaṭamātrapari-Plate IV b.
[41.]
cchadam ekākipalāyitam kr̥[ta ||] rannaprabhākhacitakāñcanaśāribandhasānnāhya nāgamakivā-[42.]
raṇanāmadheya[m |*] nityānubandhamadanijaramadrinātha
sākṣādiva dvipasahasrakr̥tāniyātram [|| 5*][43.]
tridaśapatituraṃgasyevamaṣṭamaṃgalayatre varasañcalasam
pravyaktakalyāṇajātiṃ [|*] turagama-[44.]
tiśayākhyāṃ rannapalyāṇavantam sa tamapi
hayalakṣaiścāmaracchannakarṇṇai[ḥ || 6*] samarapari-[45.]
śramasya sadr̥tvaśamahapalamalayujavokam rattanakharamanupamamāṇikyamarakatani-[46.] veśamaṇḍanam ślakṣṇaguṇaṃ guṇantakaṭisūtram udīrṇṇam maṇiprabham
bhāsurakiraṇamāli-
[47.] koṭamāṇikkamanaghamaviśr̥tam manasi bhayavirppayanpārtthivānāndiśi diśi
caṭitanirtyo
[48.] yaśam puṣpamālā idam maharadaśeṣasaktayā śaktalakṣmyā saha vapuṣī
viśeṣālaṃkr̥-
Plate V a.
[49.] te vīrakr̥tyā tena parameśvareṇa
ūṟṟukkāṭṭukkoṭṭamaddhye
nīrveḷurnāmamanyavāntararāṣṭre maṣṭaśa-
[50.]
taccaturvvedakulasamr̥ddhakūragrāmanāmamaddhye vidyāvinītapallavaparameśvaragr̥he pratiṣṭhāpi-[51.]
tasya bhagavataḥ parameṣṭhina[ḥ*] pinākapāṇe[ḥ] pūjyāsta[ā]panakumumagandhadhūpadīpahavirupa-[52.]
hārabaliśaṃkhapaṭa(ā)hādipravarttanārttham atraiva
udakamagnibhāratamākhyānanimittārtthañca[53.]
maṇayikkoṭṭamaddhye patmānāmamanyavāntararāṣṭre
parameśvaramaṃgalanāmagrāma[ḥ*] devatāna-[54.]
nimitta brahmadeya vidyāvinītapallaṃvādhirājaviiyaptaḥ [ssarvvadattaparihāre datta(ḥ)ssarvvada]-[55.]
ttaparihāre datta iti [||*] atrāñjñaptiḥ
uttarakāraṇikāmahāsenadatta[ḥ*] vidyāvinī-[56.]
tapallavaparameśvaragr̥ha iha ca devakarmma[na]varmma
kūrattācāryyaputraananta-Plate V b.
[57.]
śivaācāryya[ḥ*] [datta] iti [rphu]llaśarmma[ā*] dvau putra[pautrā]
āñjatāḥ ||—— ū[ṟ]ṟuk-kāṭṭukko-[58.] ṭṭattu nīrveḷurnāṭṭukkūramum ñammaṉampākkamu• [ñaṅkaṇata]• [ṭa]
viccāvinī-
[59.]
tappallavaracaṉ vilekkāṇaṅkeyikkoṭuttu[cci]• [ṇ]e ceyitu āyiratti-[ru]nū-[60.] ṟṟukkuḻippaṭiyāl viṟṟukkoṇṭa nilam [|*] ta[ḷi] eṭuppataṟku oṭu
cuṭak-koṇṭa ni-
[61.]
lam [|*] taleppāṭakattuḷ cūḷemeṭṭuppaṭṭiyum ūruḷ maṇṭakam eṭutta nila-[62.] ttoṭuṅkūṭa ayintekāl paṭṭi nilamum viṟṟu koṇṭu viccāvinītapallava-parameccu-
[63.]
rakaram eṭuttu eri toṇṭi ittaḷi vaḻipāṭu ceyivārkku irukkum maneyum maneppa-[64.]
ṭappum vakuttu itanuḷ mikka nilam oḻukkavikku viḷe
nilamā[ka]vum [|*] iṉnilattukkuPlate VI a.
[65.]
[kīḻpā]lellai mūtukāṭṭu vaḻiyiṉ meṟkum [|*]
teṉpāl[ellai ū]r puku [vaḻiyiṉ vaṭakku]-[66.] m [|*] melpālellai ūr puku vaḻi niṉṟum vaṭakku nokki nāṭṭukkālu-[k]ke poṉa va[ḻi]-
[67.]
yiṉ kiḻakkum [|*] vaṭapālellai nāṭṭukkālin teṟkum [|*] iṉnāṉkelle akattu[m][68.] taḷi[yu]m eriyum vaḻipāṭu ceyivār[k*]ku manaiyum manaippaṭappuṉnīkki
mik-
[69.] ka nilamum cūḷaimeṭṭuppaṭṭiyum oḻukkavikku viḷai nilamāka koṭuttu
it-
[70.] taḷikku veṇṭuntevakarumanavakarumañceyivataṟkum irupatiṉmar
caturppetika-
[71.] ḷukkuppiramateyaṅkoṭuppataṟkum
maṇayiṟkoṭṭattuppaṉmānāṭṭuppara-
[72.]
meccuramaṅkalattuḷ akappaṭṭa vaḷeyil cuṟṟu nilam attanaiyum
irupa[t]-Plate VI b.
[73.] teyintu paṅkāyi [|*] itaṉuḷ mūṉṟu paṅkum kūrattuttaḷikku [te]va-[karuma]navakarumañ[cey]-
[74.] vatākavum [|*] kūrattu maṇṭaka[ttu*]kku taṇṇīr[k*]kuntīkkum oru paṅkāka-vum [|*] immaṇṭakatte pā-
[75.] ratam vācippataṟku oru paṅkākavum [|*] niṉṟa irupatu paṅkum
irupatiṉmar caturppetika-
[76.]
ḷukku piramateyamāka koṭututu [|*] ivvūr
manaiyum manaippaṭappum ūrā-ḷcciyum cek-[77.] kum taṟi[yum] kūlamum tarakum kattikkāṇamum maṟṟum potuvinālluḷḷa-tellām i[p]-
[78.]
paṅku irupatteṉtiṉ vaḻiyāle paṅkiṭṭuṇpā(r)rākavum [|*]
ivvūr parame-ccurataṭākat-[79.] tukku pālāṟṟu niṉṟum toṇṭiṉa perumpiṭuku kāli[n pu]ḻuti
pāṭum nī(r)rīṉta vaḻiyā[le]
[80.]
[tale]vāyum taleppeḻaiyum ū[ṟ*]ṟu[k*]kālum toṇ[ṭiṉa
nila]mellām [paramecu]-Plate VII a.
[81.] varamaṅkalattu ni[la]māka ikkāluḷ kuṟṟe[tta]•••••
[82.] maiyum nāṭ[ā]ḻcciyu[ṉ]nāṭṭuppaṇṇikkeyu[m]•••••
[83.] tāṉaṅkoṭutta muṉṟu paṅkunuḷum [o]ṉṟaraippaṅ[ku]•••••
[84.] nār [a]ṉantacivaācāriyar makkaḷ makkaḷ ma[ru]makka[ḷ]•• ••••
[85.] ppuṟa[m]kkoṇṭu vaḻipāṭu ceyi[tu pali]po[caṉa]•••••
[86.] m koṇṭu pu[lla]ca[ru]mar makka[ḷ makkaḷ]•••••
[87.] vakarumamum ivviruvar makkaḷ makkaḷ•••••
[88.] devatamākāniṉṟa
bappabhaṭṭārakaruṅkā•••••
Plate VII b.
[89.] kkāttu koṭukka ||—— asyā[ḥ*] praśasterava[tā] ¨ - - - - ¨ - - ¨ ¨ - ¨
- - [|*]
[90.] somaśca yasyāssahavāsabandhustra[ya] ¨ - - ¨ ¨ - ¨ - - [||*] × × × ×
[91.] hmadattañca dvidhā bhaktiñca pātu yaḥ [|*] macchiramma × × × × × × × × ¨ - ¨ -
[||*] × × × × ×
[92.] puṣṭā[ni] vāhanāni mahīpate [|*] yuddhakāle × × × × × × × × ¨ - ¨ -
[||*]
[93.] devasvambra[ā*]hmaṇasvañca lobhenopahinasti ya[ḥ |*] × × × × × × × × × ×
[94.]
cchiṣṭena jīvani ||—— bhūmidānātparandānam na bhūto na
bhavi[ṣyati |*] × × × × × × × × ×[95.]
bhūto na bhaviṣyati || la ||TRANSLATION.
A. Sanskrit portion.
Hail!
(
Verse 1.) May (
Śiva) protect us, who has five faces
(
and) fifteen fearful eyes, who bears the moon on his crest, who wears the trident,
whose sacred thread is a terrible serpent, who possesses ten strong arms, who has the form of
the universal soul which consists of truth alone, the divine one, who is to be respected by
Mukunda (
Vishṇu) and the other immortals, who produces the creation, who is propitiated
by spells, the creator, (
who is) knowledge incarnate, who performs perfect
self-restraint, and whose form is the universe!
(Verse 2.) Victorious is that Parameśvara (Śiva), who consists of the three
Vedas, the crest-jewel of the three worlds, who places in the hearts of beings the power
which effects actions, the moon of the highest sky, the succession of whose particles
(causes) a multitude of products, and whose rays crystallize, when they fall, as on a
moon-stone, on the mind of the learned!
(Verse 3.) May that race of the Pallavas,——in which we hear no prince was
(ever) born, who was not pious, who did not perform the soma sacrifice, who
raised the club of war unjustly, who was a sham saint, who did not perform heroic deeds
(only for the sake of) liberality, whose tongue was so false as to speak an untruth, or
who was alarmed in battles, ——be unobstructed in protecting the earth, which is free from
calamities!
(Line 9.) From Brahman (sprang) Aṅgiras; from him,
Br̥haspati; from him, Bharadvāja; from him, Droṇa; from Droṇa,
Aśvatthāman, the splendour of whose power was immeasurable; from him,
Pallava, who drove away (every) jot of a calamity from his race; from him, the
race of the Pallavas, the favourites of the whole world.
(
Verse 4.) May that
Pallava race last (
for ever), in which we have heard
no prince was (
ever) born, who was not pious, who was not liberal, (
or) who was
not brave!
(Line 12.) The grandson of Narasiṁhavarman, (who arose) from the kings
of this race, just as the moon and the sun from the eastern mountain; who was the crest-jewel
on the head of those princes, who had never bowed their heads (before); who proved a
lion to the elephant-herd of hostile kings; who appeared to be the blessed Narasiṁha himself,
who had come down (to earth) in the shape of a prince; who repeatedly defeated the
Choḷas, Keraḷas, Kaḷabhras, and Pāṇḍyas; who, like Sahasrabāhu (i.e.,
the thousand-armed Kārtavīrya), enjoyed the action of a thousand arms in hundreds of
fights; who wrote the (three) syllables of (the word) vijaya (i.e.,
victory), as on a plate, on Pulakeśin's back, which was caused to be visible
(i.e., whom he caused to turn his back) in the battles of Pariyaḷa, Maṇimaṅgala,
Śūramāra, etc.; and who destroyed (the city of) Vātāpi, just as
the pitcher-born (Agastya) (the demon) Vātāpi;——
(Line 17.) The son of Mahendravarman, by whom prosperity was
thoroughly produced (su-rachita), just as prosperity is heaped on the gods
(sura-chita) by Mahendra; and who thoroughly enforced the sacred law of the castes and
the orders;——
(
Line 19.) (
was)
Parameśvaravarman, whose beauty (
darśana)
surpassed (
that of) all (
others), just as Parameśvara (
Śiva) has
(
one) eye (
darśana) more than all (
others); who, like Bharata, was a
conqueror of all; who avoided improper conduct (
asamañjasa), just as Sagara abandoned
(
his son) Asamañjasa
; who possessed a strong body (
aṅga), just as
Karṇa was (
king) of the prosperous Aṅgas; who was fond of poems (
kāvya), just
as Yayāti of (
his father-in-law) Kāvya (
Uśanas); whose command always caused
pain to haughty kings, like a chaplet (
forcibly placed on their heads),
but gave splendour to the faces of friends by reaching their ears, like an
ear-ring; who was constantly clever in the sport of the fine arts (
kalā), (just as) the
moon is charming in the beauty of her digits (
kalā); (who resembled) the string of
pearls (
muktāguṇa) on the breast of Cupid, but who, at the same time, avoided
unlawful (
intercourse) with women (
even) by thought.
(
Line 23.) At the head of a battle,——in which the disk of the sun was caused to
assume the likeness of the circle of the moon through the mist of the dust, that was produced
by the marching of countless troops of men, horses and elephants, which was terrible
through the thunder-like sound of drums, which teemed with unsheathed swords that
resembled flashes of lightning, in which elephants were moving like clouds, and which
(
therefore) resembled an unseasonable appearance of the rainy season; in which tall
horses looked like billows, in which elephants caused distress on their path, just as
sea-monsters produce whirlpools, in which conches were incessantly blown (
or cast up),
and which (
therefore) resembled the gaping ocean; which was full of swords and shields
(
āvaraṇa), just as of rhinoceroses, creepers and
varaṇa (trees), which was
crowded with heroes who possessed bows and mighty elephants, as if it were crowded with
śara (grass) and with
asana, nāga, tilaka and
puṁnāga (trees), in
which confused noises were raised, and which (
therefore) appeared to be a forest; which
was agitated by a violent wind, (
but) in which the path of the wind was obstructed by
arrows, that flew past each other on the bows (
themselves), while these were bent by the
warriors; in which javelins, pikes, darts, clubs, lances, spears and discuses were flying
about; in which troops of furious elephants firmly impaled each other's faces with the piercing
thunderbolts of their tusks; in which squadrons of horsemen were connected by their swords,
that had struck each other's heads; in which there were soldiers who were noted (
for their
dexterity) in fighting with sword against sword, (
pulling of) hair against
(
pulling of) hair, and club against club; in which the ground was thickly smeared with
saffron, as the blood was mixed with the copious rutting-juice of elephants, that issued in
consequence of (
their) considering each other as equals (
or) despising
each other; in which (
both) large armies had lost and dropped arms, necks, shanks,
thigh-bones and teeth; in which, owing to the encounter of the armies, both sides
were broken, urged on, put to flight and prostrated on the ground; which was attended by the
goddess of fortune, sitting on the swing of the doubt about mutual victory or defeat; in which
brave warriors were marching on the back of lines of fallen elephants, that formed a
bridge over the flood of blood; in which soldiers stood motionless,
if their
blows did not hit each other's weak parts; which was covered here and there with
shattered banners and parasols, with fallen elephants and with dead and half-dead soldiers, who
had done their duty, whose strong arms (
still) raised the weapon, whose lips were bitten
and whose eyes were deep-red with fury; in which a multitude of white
chāmaras was
waving; in which tiaras, armlets, necklaces, bracelets and ear-rings were broken, crushed and
pulverized; in which the
Kūshmāṇḍas, Rākshasas and
Piśāchas were singing,
intoxicated with drinking the liquor of blood; and which contained hundreds of headless trunks,
that were vehemently dancing together in a fearful manner according to the beaten time,——he,
unaided, made
Vikramā-ditya, whose army consisted of several
lakshas, take to flight, covered only by a rag.
(
Verses 5
and 6.) He, having caused to be accoutred the elephant called
Arivāraṇa (i.e.,
‘warding off enemies’), whose golden saddle was covered with
the splendour of jewels, whose rut was perpetual, who (
therefore) appeared to be the
king of mountains himself whose torrents never cease to flow, and who was followed by thousands
of (
other) elephants,—— and the horse called
Atiśaya (i.e.,
‘eminence’), whose noble breed was manifest, and who wore a saddle (
set with)
jewels, together with
lakshas of (
other) horses, whose ears were covered with
chāmaras.•••••
(
Line 49.) This
Parameśvara gave to the blessed lord Pinākapāṇi
(
Śiva),——who had been placed in the temple of
Vidyāvinīta-Pallava-Parameśvara in the midst of the village called
Kūra,
which possessed one hundred and eight families that studied the four
Vedas, (and which was
situated) in the
manyavāntara-rāshṭra called
Nīrveḷūr, in the midst
of
Ūṟṟukkāṭṭukkoṭṭa, in order to provide for the worship, the bathing (
of
the idol), flowers, perfumes, incense, lamps, oblations (
havir-upahāra-bali),
conches, drums,
etc., and for water, fire and the recitation of the
Bhārata at
this (
temple),——the village called
Parameśvara-maṅgala in the
manyavāntara-rāshṭra called
Patmā, in the midst of
Maṇayi[ṟ]koṭṭa,
as a divine gift (
and) as a gift to
Brāhmaṇas, at the request of
Vidyāvinīta, the lord of the
Pallavas, with exemption from all taxes. The
executor (
ājñapti) of this (
grant
was)
Mahāsenadatta (
of)
Uttarakāraṇikā. And for
(
performing) the divine rites and the repairs of this temple of
Vidyāvinīta-Pallava-Parameśvara,——Anantaśiva-āchārya, the son of
Kūratt-āchārya, was given (!), and secondly
Phullaśarman; (
their) sons
and grandsons were (
also) appointed.
B. Tamil portion.
(
Line 57.) (
At)
Kūram and
Ñammaṉambākkam••••• in
Nīrveḷūr-nāḍu, (
a division) of
Ūṟṟukkāṭṭukkoṭṭam,——Vidyāvinīta, the
Pallava king, bought one
thousand and two hundred
kur̥s of land, for which he paid the price in
gold. (
Other) land was purchased, in order to burn tiles for building a temple. After
the
paṭṭi of
Śūḷaimeḍu within
Talaippāḍagam
and five and a quarter
paṭṭis of land in the village, together with the land on which
the
maṇḍapa was built, were bought; after the temple
of
Vidyāvinīta-Pallava-Parameśvara was built; after the tank was dug; and
after houses and house-gardens were allotted to those, who had to perform the worship at
this temple,——the land, which remained, was to be cultivated for (
providing) the
customary offerings. The eastern boundary of this land is to the west of the road to the
burning-ground; the southern boundary is to the north of the road, which leads into
the village; the western boundary is to the east of the road, which leads to the
district-channel (?) (
and which is) on the north of the road, which leads
into the village; the northern boundary is to the south of the district-channel. After the land
included within these four boundaries,—— with the exception of the temple, the tank, and the
houses and house-gardens for those, who had to perform the worship,——and the
paṭṭi of
Śūḷaimeḍu had been given as land to be cultivated for (
providing) the
customary offerings,——the whole land round the tank (?) in (
the village of)
Parameśvaramaṅgalam in
Paṉmā-nāḍu, (
a division) of
Maṇayiṟkoṭṭam, (
was divided) into twenty-five parts (
and set aside)
for performing the divine rites and the repairs necessary for this temple, and in order to
grant a
brahmadeya to twenty
Chaturvedins. Of these, three parts shall be
(
for) performing the divine rites and the repairs of the temple at
Kūram; one
part shall be for water and fire for the
maṇḍapa at
Kūram; one part shall be
for reciting the
Bhārata in this
maṇḍapa; the remaining twenty parts were
given as a
brahmadeya to twenty
Chaturvedins. (The donees) shall enjoy the houses
and house-gardens of this village, the village-property (?), the oil-mills, the looms, the
bāzār, the brokerage, the
kattikkāṇam (?) and all other common
(
property), after (
the proceeds) have been divided in the proportion of these
twenty-five parts. The dry land (?) (
along) the
Perumbiḍugu channel, which
was dug from the
Pālāṟu to the tank of
Parameśvara at
this village, (
and) all the land, in which••••• channels (
from) fountains were
dug, (
shall be) the land of
Parameś-varamaṅgalam•••••
(Line 83.) Of the three parts, which were given, Anantaśiva-āchārya and his
sons and further descendants (shall enjoy) one and a half part•••••
(Line 86.) Phullaśarman and his sons and further descendants•••••
[Lines 89 to 95 contain fragments of five Sanskrit verses, in the first of which
the inscription is called a
praśasti or eulogy; the remaining four
were, as usual, imprecatory verses.]
No. 152. ON A LAMP-PILLAR AT VIJAYANAGARA.
A rough transcript and paraphrase of the subjoined inscription was published as early as
1836 in the
Asiatic Researches.
The original is engraved on a lamp-pillar
in front of a
Jaina temple at the ruined city of
Vijayanagara. The temple is
now-a-days styled
Gāṇigitti Temple,
i.e., “the temple of
the oil-woman.”
The inscription consists of 28 Sanskrit verses and commences with an invocation
of Jina (verse 1) and of his religion (Jina-śāsana, v. 2). Then follows a
pedigree of the spiritual ancestors and pupils of the head of a Jaina school, who was
called Siṁha-nandin:——
The Mūla-saṁgha.
The Nandi-saṁgha.
The Balātkāra-gaṇa.
The Sārasvata-gachchha. Padmanandin. Dharmabhūshaṇa I.,
Bhaṭṭāraka. Amarakīrti. Siṁhanandin,
Gaṇabhr̥t. Dharmabhūsha, Bhaṭṭāraka. Vardhamāna. Dharmabhūshaṇa
II., alias Bhaṭṭārakamuni.
The various epithets, which these teachers receive in the inscription,
are:——āchārya, ārya, guru, deśika, muni and yogīndra. Other Jaina
terms, which occur in the inscription, are:——syādvāda (v. 2.) or anekānta-mata
(v. 22), paṭṭa (vv. 11 and 12) and chaityālaya (v. 28).
The pedigree of Jaina teachers is followed by a short account (vv. 15 to 18) of two kings of
the first
Vijayanagara dynasty,
viz.,
Bukka, who was descended from the
race of the
Yādava kings, and his son
Harihara (II). Harihara's hereditary
minister was the general (
daṇḍādhināyaka, vv. 19 and 21;
daṇḍanātha, v.
20)
Chaicha or
Chaichapa. Chaicha's son, the general (
daṇḍeśa, vv.
21, 22 and 28) or prince (
kshitīśa v. 23;
dharaṇīśa, v. 24)
Iruga
or
Irugapa, adhered to the doctrine of the above-mentioned Jaina
teacher
Siṁhanandin (v. 24). In Śaka 1307 [expired],
the cyclic
year
Krodhana (lines 36 f.),
Iruga built a stone-temple of
Kunthu-Jinanātha (v. 28) at
Vijayanagara (v. 26). This city belonged to
Kuntala, a district of the
Karṇāṭa country (v. 25).
Through my assistant I received a copy,——printed with a Telugu commentary in
the
Rudhirodgāri-saṁvatsara (
i.e., 1863-64 A.D.),——of a Sanskrit
kośa,
entitled
Nānārtharatna-mālā and composed by
Irugapa-daṇḍādhinātha or, as he calls himself in the opening verses,
Iruga-daṇḍeśa. Dr. Oppert
mentions a large number of MSS. of the same
work. Dr. Aufrecht
describes three inferior MSS. of it and states that,
according to one of these, its composer lived under a king
Harihara. This notice
enables us to identify the author of the
Nānārtharatnamālā with the general
Iruga or
Irugapa of the subjoined inscription.
TEXT.
[1.] yatpādapaṃkajarajo rajo harati mānasaṃ | sa jinaḥ śreyase
[2.] bhūyādbhūyase karuṇālayaḥ || [1*] śrīmatparamagaṃbhīra-
[3.] syādvādāmoghalāṃcchanaṃ | jīyāttrailokyanātha-
[4.] sya śāsanaṃ jinaśāsanaṃ || [2*] śrīmūlasaṃghejani naṃdisaṃgha-
[5.] [sta]smin balātkāragaṇotiraṃmyaḥ | tatrāpi sārasvatanāmni gacche
svacchāśayobhūdi-
[6.]
ha padmanaṃdī || [3*] ācāryyaḥ kuṃḍa[kuṃddā]khyo vakragrīvo mahāmatiḥ |
yelācā-[7.]
ryyo gr̥ddhapiṃccha iti tannāma paṃcadhā || [4*] kecittadanvaye
cārumunayaḥ khana-[8.]
yo girāṃ [|*] jaladhāviva ratnāni babhūurddivyatejasaḥ || [5*]
tatrāsīccārucāritrara-[9.] tnaratnākaro guruḥ | dharmmabhūṣaṇayogīṃdro bhaṭṭārakapadāṃcitaḥ ||
[6*]
[10.] bhāti bhaṭṭārako dharmmabhūṣaṇo guṇabhūṣaṇaḥ |
yadyaśaḥkusumāmo-
[11.]
de gaganaṃ bhramarāyate || [7*] siṣyastasya
munerāsīdanarggalataponidhiḥ | śrīmāna-[12.]
marakīrttyāryyo deśikāgresaraḥ śamī || [8*] nijapakṣmapuṭakavāṭaṃ
ghaṭaitvānilanirodha-[13.]
[to] hr̥daye | avicalitabodhadīpaṃ tamamarakīrtti bhaje tamoharaṃ || [9*] kepi[14.] svodarapūraṇe pariṇatā vidyāvihīnāṃtarā yogīśā bhuvi saṃbhavaṃtu
baha-
[15.] vaḥ kiṃ tairanaṃtairiha | dhīraḥ sphūrjjati durjjayātanumadadhvaṃsī
guṇairūrjji-
[16.] tairācāryyomarakīrttiśiṣyagaṇabhr̥cchrīsiṃhanaṃdī vratī || [10*]
śrīdharmmabhūṣojani ta-
[17.] sya paṭṭe śrīsiṃhanaṃdyāryyagurossadharmmā | bhaṭṭārakaḥ
śrījinadharmmaharmmyastaṃbhā-
[18.] yamānaḥ kumudeṃdukīrttiḥ || [11*] paṭṭe tasya
munerāsīdvarddhamānamunīśvaraḥ | śrīsiṃ-
[19.]
hanaṃdiyogīṃdracaraṇāṃbhojaṣaṭpadaḥ || [12*] siṣyastasya
gurorāsīddharmmabhūṣaṇa-[20.] deśikaḥ | bhaṭṭārakamuniḥ śrīmān śalyatrayavivarjjitaḥ || [13*]
bhaṭṭārakamuneḥ pādāvapū-
[21.] rvvakamale stumaḥ | yadagre mukulībhāvaṃ yāṃti rājakarāḥ paraṃ || [14*]
evaṃ gurupa-
[22.] raṃparāyāmavicchedena varttamānāyāṃ || āsīdasīmamahimā vaṃśe
yādava-
[23.] bhūbhr̥tāṃ [|*] akhaṃḍitaguṇodāraḥ śrīmānbukkamahīpatiḥ || [15*]
udabhūdbhūbhr̥tastasmā-
[24.] drājā harihareśvaraḥ | kalākalāpanilayo vidhuḥ kṣīrodadheriva || [16*]
yasmin bharttari bhū-
[25.] pāle vikramākrāṃtaviṣṭape | cirādrājanvatī haṃta bhava[tyeṣā]
vasuṃdharā || [17*] tasmin śā-
[26.] sati rājeṃdre caturaṃbudhimekhalāṃ | dharāmadharitāśeṣapurātanamahīpatau
|| [18*] āsītta-
[27.] sya mahījāneḥ śaktitrayasamanvitaḥ | kulakramāgato maṃtrī
caicadaṃḍādhināyakaḥ || [19*] dvi-
[28.] tīyamaṃtaḥkaraṇaṃ rahasye bāhustr̥tīyassamarāṃgaṇeṣu |
śrīmānmahācaica[pa]-
[29.] daṃḍanātho jāgartti kāryye haribhūmibharttuḥ || [20*] tasya
śrīcaicadaṃḍādhināyakasyo-
[30.] [rjji]taśriyaḥ | āsīdirugadaṃḍeśo naṃdano lokanaṃdanaḥ || [21*] na mūrttā
nābhūrttā nikhilabhu-
[31.] vanābhogikatayā śaradrājadrākāviṭaniṭilanetradyutitayā | prabhūtā
kīrtissā cira-
[32.] mirugadaṃḍeśa kathayatyanekāṃtātkāṃtātparamiha na kiṃcinmatamiti || [22*]
sadvaṃśajopi guṇa-
[33.] vānapi mārggaṇānāmādhāratāmupagatopi ca yasya cāpaḥ | namraḥ
parānvinamayanni-
[34.]
rugakṣitīśasyoccairjjanāya khalu sikṣayatīva nītiṃ || [23*]
hariharadharaṇīśaprājyasāmrā-[35.] jyalakṣmīkuvalayahimadhāmā śauryyagāṃbhīryyasīmā |
irugapadharaṇīśassiṃha-
[36.] naṃdyāryyavaryyaprapadana[li]nabhr̥ṃgassa pratāpaikabhūmiḥ || [24*] svasti
śakavarṣe 1307
[37.] pravarttamāne krodhanavatsare phālgunamāse kr̥ṣṇapakṣe dvitīyāyāṃ tithau
śukravāre || asti vi-
[38.] stīrṇṇakarṇāṭadharāmaṃḍalamadhyagaḥ | viṣayaḥ kuṃtalo nāmnā
bhūkāṃtākuṃtalopa-
[39.] maḥ || [25*] vicitraratnaruciraṃ tatrāsti vijayābhidhaṃ | nagaraṃ
saudhasaṃdohadarśitākāṃḍacaṃdrikaṃ [|| 26*]
[40.] maṇikuṭṭimavīthīṣu muktāsaikatasetubhiḥ | dā[na]āṃbūni niruṃdhānā
yatra krīḍaṃti bālikāḥ [|| 27*]
[41.] tasminnirugadaṃḍeśaḥ pure cāruśilāmayaṃ | śrīkuṃthujinanāthasya
caityālayamacīkarat || [28*]
[42.] bhadramastu jinaśāsanāya ||
TRANSLATION.
(Verse 1.) May that Jina, the dust of whose lotus-feet removes mental impurity,
and who is an abode of compassion, produce abundant happiness !
(
Verse 2.) May the religion of the lord of the three worlds, the religion of
Jina, the unfailing characteristic of which is the glorious and extremely mysterious
scepticism,
be victorious!
(
Verse 3.) In the glorious
Mūla-saṁgha, there arose the
Nandi-saṁgha; in this, the lovely
Balātkāra-gaṇa; and in the
gachchha called
Sārasvata, (
which belonged) to this, the pure-minded
Padmanandin.
(Verse 4.) The āchārya called Kuṇḍa[kunda], Vakragrīva, Mahāmati,
Elāchārya and Gr̥dhrapiñchha:——these (were) his five (sur)names.
(Verse 5.) Just as pearls in the ocean, there appeared in his (spiritual) race
(anvaya) certain beautiful sages, who were mines of speeches and endowed with divine
splendour.
(Verse 6.) Among these, there was a teacher, who was an ocean of beautiful
deeds, which resembled pearls, the chief of ascetics (called) Dharmabhūshaṇa,
who was distin-guished by the title of Bhaṭṭāraka.
(Verse 7.) Resplendent is the Bhaṭṭāraka Dharmabhūshaṇa, whose
(only) ornament are virtues; even as a bee, the (whole) sky (enjoys) the
perfume of the flower of his fame.
(Verse 8.) The pupil of this sage was the glorious saint Amarakīrti, a treasury
of austerities of unrestrained (power), the foremost of teachers, and full of
tranquillity.
(Verse 9.) I worship that Amarakīrti, who removes darkness, and in whose heart
the lamp of knowledge never flickers in consequence of his shutting the door of his
eye-lids and suppressing his breath.
(Verse 10.) Let many chiefs of ascetics arise on earth, who are bent (only) on
filling their bellies, and whose minds are devoid of knowledge; what is their use in this
world, (though they be) endless (in number) ? (For) there appears the pupil of
Amarakīrti, the glorious, wise, and dutiful teacher Siṁhanandin, the head
of a school (gaṇabhr̥t), who scatters (their) invincible and great pride by his
mighty virtues.
(
Verse 11.) His (
successor) in office
was the glorious
Bhaṭṭāraka Dharmabhūsha, who equalled (
his) glorious teacher, the
saint
Siṁhanandin, who resembled a pillar of the palace of the holy religion of
Jina, and whose fame (
possessed the splendour of) the lotus and the moon.
(Verse 12.) (The successor) in office of this sage was a lord of sages,
(called) Vardha-māna, who was a bee at the lotus-feet of the
glorious Siṁhanandin, the chief of ascetics.
(
Verse 13.) The pupil of this teacher was the teacher
Dharmabhūshaṇa, (
also
called) the glorious
Bhaṭṭārakamuni,
who was free from the
three thorns.
(Verse 14.) We praise the feet of Bhaṭṭārakamuni, those unheard-of lotuses,
before which the hands of kings (rāja-karāḥ) are devoutly folded, (while the
day-lotus closes under the influence of the rays of the moon:——rāja-karāḥ).
(Line 21.) While thus the succession of teachers continued without interruption:——
(Verse 15.) There was in the race of the Yādava princes the illustrious king
Bukka, whose might was boundless, and who was exalted by perfect virtues.
(Verse 16.) From this prince there sprang the lord Harihara, a king who knew
all arts (kalā),——just as the (full) moon, who possesses all digits
(kalā), was produced from the milk-ocean.
(Verse 17.) While this prince, who has conquered the world by his valour, is (her)
lord, this earth possesses——ah!——at last a king who deserves this title.
(Verse 18.) While this lord of kings, who surpassed all former princes, ruled the
earth, whose girdle are the four oceans,——
(
Verse 19.) The hereditary minister of him, whose wife was the earth, was the
general
Chaicha, who was endowed with the three (
regal) powers.
(Verse 20.) (His) second soul in (state) secrets (and his) third arm
on battle-fields,——the illustrious and great general Chaichapa is (ever)
vigilant in the service of king Hari.
(Verse 21.) The son of this illustrious and brilliant general Chaicha was the
general Iruga, who delighted the world.
(
Verse 22.) Oh general
Iruga ! This great fame (
of thine),——which is not
corporeal, because it pervades the whole world, (
but which is at the same time)
corporeal, because it resembles in splendour Śiva and the full-moon,
as it
shines in autumn,——says for a long time:——“In this world there is no higher doctrine than the
lovely scepticism.”
(Verse 23.) The bow of this prince Iruga loudly teaches, as it were, right
conduct to the people, as it is of good bamboo (or of good family), endowed with a
string (or with virtues) and a receptacle of arrows (or a refuge of beggars), but
is bent (or humble) and causes the enemies (or the best) to bow.
(
Verse 24.) Prince
Irugapa, that moon (
who causes to unfold) the lotus of
the goddess of prosperity of the great empire of king
Harihara, he who has reached the
highest point of prowess and profundity, the only abode of valour, (
was) a bee at the
lotus-feet of
Siṁha-nandin,
the best of saints.
(
Line 36.) Hail! In the Śaka year 1307, while the
Krodhana year was current,
on Friday, the second lunar day of the dark half of the month of
Phālguna;——
(Verse 25.) There is a district (vishaya), Kuntala by name, which is
situated in the midst of the vast country (dharā-maṇḍala) of Karṇāṭa, and
which resembles the hair (kuntala) of the goddess of the earth.
(Verse 26.) In this (country) there is a city (nagara), named
Vijaya, which is resplendent with wonderful jewels, and which exhibits the spectacle
of an unexpected moonshine by the multitude of its whitewashed palaces.
(Verse 27.) There the girls play on roads paved with precious stones, stopping
by embankments of pearl-sand the water (poured out) at donations.
(
Verse 28.) In this city the general
Iruga caused to be built of fine stones a
temple (
chaityālaya) of the blessed
Kunthu,
the lord of
Jinas.
(Line 42.) Let there be prosperity to the religion of Jina!
No. 153. ON A JAINA TEMPLE AT VIJAYANAGARA.
Next to No. 152, this is the oldest dated inscription at
Vijayanagara. It
is engraved on both sides of the north-west entrance of a ruined
Jaina temple, which
is situated to the south-west of the temple No. 35 on the
Madras Survey Map. A
careless transcript and paraphrase in the
Asiatic Researches has been
useful so far as it enabled Mr. R.Sewell to complete the pedigree of the first
Vijayanagara dynasty in his
Lists of Antiquities.
The inscription is written in large and handsome characters, which are,
however, considerably obliterated in consequence of the usual coating with chunnam. It records,
in Sanskrit, prose and verse, that in the Parābhava year, which was current after the
expiration of the Śāka year 1348 (line 25), king Devarāja II. built a stone-temple
(chaityālaya or chaityāgāra) of the Arhat Pārśvanātha (l.
5) or Pārśva-Jineśvara (l. 27) in a street (vīthi) of the Pān-supārī
Bāzār (Kramuka-parṇāpaṇa, l. 4, or Parṇa-pūgīphalāpaṇa, l. 25) at
his residence Vijayanagara (l. 4) or Vijayanagarī (l. 6), which belonged to
the Karṇāṭa country (ll. 4 and 6).
The chief value of the inscription consists in the pedigree, which it gives no less
than three times,
of the first
Vijayanagara dynasty:——
1. Bukka (ll. 1, 9, 24) of the race of Yadu (Yadu-kula, l. 8, or
Yādavānvaya, l. 1).
2. His son, Harihara (II.) (ll. 2, 10, 24), mahārāja (l. 2).
3. His son, Devarāja (I.) (ll. 2, 13, 24).
4. His son, Vijaya (ll. 13, 15, 16, 19, 20, 24) or Vīra-Vijaya (l. 2).
5. His son, Devarāja (II.) (ll. 15, 18, 19, 20, 22, 24), Abhinava-Devarāja
(ll. 3 f.), or Vīra-Devarāja (l. 16), mahārāja (l. 4), rājādhirāja,
rājaparameśvara, etc. (ll. 3 and 23).
In the subjoined genealogical table of the first or
Yādava dynasty of
Vijayanagara, the names of the father and of the elder brother of
Bukka and
those Śaka dates, for which no references are given in the foot-notes, are taken from Mr.
Fleet's table of the same dynasty.
During the reign of Devarāja II. the city of Vijayanagara was visited by
‘Abdu’r-razzāq as an ambassador of Sulṯān
Shāh Rukh of Samarkand, a son of
the great
Tīmūr.
‘Abdu’r-razzāq informs us, that he stayed at
Bījānagar (Vijayanagara), the capital of
Deo Rāī (Devarāja II.), from
the close of
Z6u'l-ḥijja A.H. 846 = end of April A.D. 1443 to the 12th
Sha'bān
A.H. 847 = 5th December A.D. 1443.
An English translation of his own account
of his journey is included in Elliot and Dowson's
History of India.
Curiously enough, the whole is also incorporated with slight alterations in Galland's
translation of the
Thousand and One Nights, where it forms part of the
Story of
Prince Aḥmad and the Fairy Parī Bānū. This is one of the twelve doubtful stories, the
originals of which are not found in the existing Arabic MSS. of the
Nights. The late
Professor Weil
was of opinion, that they were probably contained in the
fourth volume of the Paris MS., which was lost after Galland's death; and two of the missing
stories have since been actually recovered by M. Zotenberg.
In
‘Abdu’r-razzāq's account of Vijayanagara, we possess the dated original, from which part of
the
Story of Prince Aḥmad was taken. In the absence of works of reference, I cannot say
if this fact,——which furnishes us with a
terminus a quo for the compilation of that
story,——has been noticed before.
According to ‘Abdu'r-razzāq,
Devarāja II. issued the following
coins:——I. Gold: (1)
varāha; (2)
partāb = (1/2) varāha; (3)
fanam = (1/10)
partāb. II. Silver:
tār = (1/6) fanam. III. Copper:
jītal = (1/3)
tār. Pagodas or
varāhas with the legend
śrīpratāpadevarāya, which on
some copies is corrupted into
śrīpratāpadāvarāya, are described
by Dr. Bidie,
who also figures a pagoda of
Bukka.
The name
partāb, which ‘Abdu’r-razzāq attributes to the half pagoda, is probably
connected with the surname
Pratāpa, which occurs before the names of Vijaya-nagara kings both on coins and in inscriptions. Dr. Bain of Bangalore possesses a
half pagoda
with the legend
śrīpratāpadovarāya (
sic) and
of the same type as the corresponding pagoda. Two quarter pagodas in my cabinet have on the
obverse an elephant which faces the left, and on the reverse the legend
śrīdevarāya. No
fanam or silver coin with Devarāja's name has been hitherto
discovered. Copper coins of Devarāja are very common in the South-Indian
bāzārs. They
have on the obverse a bull or an elephant, and on the reverse the legends
śrīdevarāya,
pratāpadevarāya, rāyagajagaṃḍabheruṃḍa, or
śrīnīlakaṃṭha.TEXT.
A. To the left of the entrance.
[1.]
śubhamastu || śrīmatparamagaṃbhīrasyādvādāmoghalāṃthanaṃ
[|*] jīyāttrailokyanāthasya śāsanaṃ jinaśāsanaṃ ||
[1*] śrīmadyādavānvayārnnavapūrnnacaṃdrasya [|]
śrībukkapr̥thvībhuja[ḥ] puṃṇya[paripā]-[2.]
kapariṇatamūrttessr̥tkīrtterhariharamahārājasya
paryyāyāvatārāddhīrāddevarājanareśvarāddevarājādiva vijayaśrīvīra-vijayanrupatissaṃjātast-[3.] smādrohaṇādreriva mahāmāṇikyakāṃḍo
nītipratāpasthirīkr̥tasāmrājyasiṃhāsanaḥ | rājādhirājarājaparameśvarā-dibirudavikhyāto guṇanidhirabhi-
[4.]
navadevarājamahārājo nijājñāparipālitakarnnāṭadeśamadhyavarttinaḥ svāvāsabhūtavijayanagarasya kramukaparnnā- paṇavīthyāmācaṃdratāramātmakī-[5.]
rttidharmmapravr̥ttaye | sakalajñānasāmrājyavirājamānasya
syādvādavidyāprakaṭanapaṭīyasaḥ
pārśvanāthasyārhataḥ śilāmayaṃ caityālayamacīkarat [||*][6.] deśaḥ karṇāṭanāmābhūdāvāsaḥ sarvvasaṃpadāṃ | viḍaṃbayati yaḥ
svarggaṃ puroḍāśāśanāśrayaṃ || [2*] vijaya-nagarīti tasminna[ga]rī
nagarīti-
[7.]
ramyaharmyāste | nagariṣu nagarī yasyā na garīyasyeva
gurubhiraiśvaryyaiḥ || [3*] kanakojvalasālaraśmijālaiḥ parikhāṃbupratibiṃvitairalaṃ
y[ā][8.] vasudheva vibhāti bāḍabārccirvr̥taratrākaramekhalāparītā || ||
śrīmānuddāmadhāmā yadukulatilakassārasauṃdaryya-sīmā
dhīmānrāmā-
[9.] bhirāmākr̥tiravanitale bhāti bhāgyāttabhūmā [|*] vikrāṃtyākrāṃtadikko
vimatadharaṇibhr̥tpaṃkajaśreṇivikkaḥ (|) kṣoṇyāṃ jāgartti bukkakṣitipati-
[10.]
raribhūbhr̥tchiraśchitpr̥ṣatkaḥ || [4*]
tatprāptātmāvatāra sphurati hariharakṣmāpatirjñātasāro dāridryasphāravā-rākarataraṇavi[dhau] viṣphuratkarnnadhāraḥ | bhū-[11.]
dānasvarnnadānānukr̥taparaśughr̥tpadminībaṃdhusūnu sphārākūpāratīrāvaḷinihitajayastaṃbhavinyastakīrttiḥ
|| [5*] tenājanyarirājatallajaśira-[12.] stomasphuracchekharapratyuptopaladīpikāpariṇamatpādābjanīrājanaḥ |
vidvatkairavamaṃḍalīhimakaro [vi]khyātavī-ryyākara[ḥ*]
śreyānvīrara-
[13.] māsvayaṃvr̥tavaraḥ śrīdevarājeśvaraḥ || [6*] tajjanmāsminvadānyo ja[ga]ti
vijayate puṃṇyacāritramāṃnyo dānadhvastārtthidainyo vijayanarapatiḥ khaṃ-
[14.] ḍitārā[ti]sainyaḥ |
pratyudyajjaitrayātrāsamasamayasamudbhūtaketuprasūta[sphā]ya[dvā]tyopahatyāpratihatavimataughapratāpa-pradīpaḥ || [7*]
B. To the right of the entrance.
[15.]
tasmādasmājjitātmājani jagati yathā jaṃbhajeturjjayaṃto
rājā śrīdevarājo vijayanr̥pativārāśirākā-śaśāṃkaḥ |
kopāṭopapravr̥ttaprabalaraṇamiladvipratīpakṣa-[16.] māpaprāṇaśreṇīnabhasvannivahakabalanavyagrakhaḍgorageṃdraḥ || [8*]
vīraśrīdevarājo vijayanr̥patapassārasaṃjāta-mūrttirbbharttā
bhūmervvibhāti praṇatariputaterārttijātasya harttā |
[17.]
krūrakrodheddhayuddhoddhurakaraṭighaṭākarṇṇaśūrppaprasarppadvātavrātopaghātapratihatavimatādabhradhrutyabhrasaṃghaḥ ||
[9*] yaddhāṭīghoraghoṭīkhuradalitadharāreṇubhirvvīryyavahnerddhū-[18.] ma[sto]māyamānaiḥ pratinr̥patigaṇastrīdr̥śaḥ sāśrudhārāḥ |
prodyaddarppaprabhūtapratibhaṭasubhaṭāsphoṭanāṭopajāgra-droṣotkarṣāṃdhakāradyumaṇirudayate devarājeśvaroyaṃ || [10*]
[19.]
viśvasminvijayakṣitīśajanuṣaḥ śrīdevarājeśiturllakṣmīṃ
kīrttisitāṃbujaṃ kalayate śauryyākhyasūryyodayāt | āśā yatra
palāśatāmupagatāḥ[20.] svarṇṇācalaḥ karṇṇikā bhr̥ṃgā dikṣu mataṃgajā jaladhayo
māraṃdabiṃdūtkarāḥ || [11*] vikhyāte vijayātmaje vitarati śrīdevarājeśvare
karṇṇasyājani va-
[21.] rṇṇanā vigalitā vācyā dadhīcyādayaḥ | meghānāmapi moghatā pariṇatā
ciṃtā na ciṃtāma[ṇe]ḥ svalpāḥ kalpamahīruhāḥ prathayate svarṇaicikī nīcatāṃ ||
[12*]
[22.] soyaṃ kīrttisarasvatīvasumatīvāṇīvadhūbhissamaṃ bhavyo dīvyati
devarājanr̥patirbbhūdevadivyaddrumaḥ | yaśśauri-rbbaliyācanāvirahittaścaṃdraḥ kaḷaṃ-
[23.] kojjhitaḥ śakrassatyamagotrabhiddinakaraścāsatpathollaṃghanaḥ || [13*]
madanamanoharamūrttiḥ mahiḷājanamāna-sārasaṃharaṇaḥ |
rājādhirājarājādimapadaparameśvarādini-
[24.] jabirudaḥ || [14*] śaktau bukkamahīpālo dāne harihareśvaraḥ | śauryye
śrīdevarājeśo jñāne vijayabhūpatiḥ || [15*] soyaṃ śrīdevarājeśo
vidyāvinayaviśrutaḥ | prā-
[25.] guktapuravīthyaṃtaḥ parṇṇapūgīphalāpaṇe || [16*] śākebde pramite yāte
vasusiṃdhuguṇeṃdubhiḥ | parābhavābde kārttikyāṃ dharmmakīrttipravr̥ttaye || [17*]
syā-
[26.] dvādamatasamarttha[na]kharvvitadurvvādigarvvavāgvitate[ḥ] |
aṣṭādaśadoṣamahāmadagajanikuruṃbamahitamr̥garājaḥ || [18*]
bhavyāṃbhoruhabhānoriṃdrādisu-
[27.] reṃdravr̥ṃdavaṃdyasya | muktivadhūpriyabharttuḥ śrīpārśvaji[ne]śvarasya
karuṇābdheḥ || [19*] bhavyaparitoṣahetuṃ śilāmayaṃ setumakhiladharmmasya |
caityāgāramacīkara-
[28.] dādharaṇidyumaṇihimakarasthairyyaṃ || [20*]
TRANSLATION.
Let there be prosperity! (
Verse 1.) May the religion of the lord of the three
worlds, the religion of
Jina, the unfailing characteristic of which is the glorious
and extremely mysterious scepticism, be victorious!
(
Line 1.) The victorious and illustrious prince
Vīra-Vijaya sprang from the
brave prince
Devarāja (I.), who resembled the king of the gods and who was descended
in his turn from the glorious
mahārāja Harihara (II.), whose body was
produced by the results of the good deeds of the illustrious king
Bukka, who, just as
the full-moon from the ocean, (
rose) from the illustrious
Yādava race
(
Yādavānvaya). The virtuous
mahārāja Abhinava-Devarāja
(
i.e., the young Devarāja, or Devarāja II.),——(
who sprang) from this (
Vīra-Vijaya), just as a heap of large rubies from the
Rohaṇa mountain,
who made the throne of his empire firm by polity and valour, and who was known by
the surnames of
rājādhirāja, rājaparameśvara, etc.,——in order that his fame and
merit might last as long as the moon and the stars,——caused a temple (
chaityālaya) of
stone to be built to the
Arhat Pārśvanātha,—— who rules over the empire of
all knowledge, and who well knew how to proclaim the doctrine of scepticism
(
syādvāda-vidyā),——in a street of the
Pān-supārī Bāzār
(
Kramuka-parṇāpaṇa) at his (
the king's) residence
Vijayanagara, that was situated in the midst of (
the country called)
Karṇāṭa-deśa, which was protected by his orders.
(
Verse 2.) There was a country (
deśa),
Karṇāṭa by name, which was the
abode of all wealth, and which equalled heaven, the seat of the gods.
(Verse 3.) In this (country) there is a city, called Vijayanagarī, whose
lovely palaces are as high as mountains, and than which none among the cities is more important
in great power.
(
Line 7.) Through the mass of the rays, (
which issue from) its golden walls, and
which are reflected in the water of its moat, this (
city) closely resembles the earth,
that is surrounded by the girdle of the ocean, which is encircled by the lustre of the
submarine fire (
bāḍaba).
(
Verse 4.) The illustrious, brilliant and wise king
Bukka,——who is the ornament
of the race of
Yadu (
Yadu-kula), who has reached the highest point of power and
beauty, whose appearance is as lovely as that of Rāma, who has acquired wealth
by his good fortune, who has subdued (
all) quarters by his valour, (
who crushes)
the crowd of rival kings, just as a young elephant
a group of lotuses, and
whose arrows split the heads of the kings of his enemies,——shines on earth (
and) watches
over it.
(
Verse 5.) Resplendent is his son, king
Harihara (II.), whose strength is
well-known, (
who has proved) a splendid helmsman in crossing the great ocean of poverty,
who has equalled the bearer of the axe
by his gifts of land and the son of
the sun
by his gifts of gold, and who has deposited his fame in pillars of
victory (
jayastambha), which he erected in an uninterrupted line on the shore of the
great ocean.
(
Verse 6.) From him sprang the most excellent and illustrious lord
Devarāja
(I.), the worship (
nīrājana) of whose lotus-feet was performed with a lamp, (
that
consisted of) the precious stones, which were set in the glittering diadems on the
multitude of the heads of the excellent
kings of his enemies
; (
who gladdened) the learned, just as the moon the night-lotuses; who was
a mine of well-known prowess; and who was voluntarily chosen as husband by (
Lakshmī)
the mistress of heroes.
(
Verse 7.) Victorious in this world is his son, the liberal prince
Vijaya, who
is to be respected on account of his pious deeds, who has put an end to the distress of beggars
by his gifts, who has crushed the armies of his foes, and the light of the courage of
whose numerous enemies was extinguished by the (
mere) touch of the violent
wind, that was produced by his banners, which were raised (
or: by the
comet, which rose) at the very moment of the starting of his victorious expeditions.
(
Verse 8.) Just as Jayanta from (
Inḍra) the conqueror of (
the demon)
Jambha, and just as the full-moon from the ocean, there was born in this world from that prince
Vijaya the passionless and illustrious king
Devarāja (II.), whose sword was
engaged in destroying numbers of lives,——just as the king of serpents is engaged in swallowing
masses of wind,——
of rival kings, who met (
him) in mighty battles,
which were fought with excessive fury.
(Verse 9.) Resplendent is the lord of the earth, the illustrious Vīra-Devarāja
(II.), whose body was produced by the power of the austerities of prince Vijaya; who
removed the great distress of the crowd of his prostrated enemies (by pardoning them);
and whose enemies' great fortitude,——as a mass of clouds,——was scattered by the (mere)
touch of the violent wind, that was produced by (the flapping of) the ears,——which
resembled winnow-ing-baskets,——of the troop of his elephants, who were longing for
battles, that raged with fierce fury.
(
Verse 10.) (
Ever) rising is this lord
Devarāja (II.), the eyes of the
wives of the crowd of whose rival kings are filled with showers of tears,——as if it were by the
dense smoke of the fire of (
his) prowess,——by the dust, (
which rises from) the
earth, that is split by the hoofs of his steeds, which are terrible in their attack; and who,
just as the sun (
dispels) darkness, (
subdues) the excessive
anger,——which is indefatigable in bold challenges,——
of many brave and daring
warriors of the opposite party.
(
Verse 11.) In consequence of the rising of the sun, which is called the prowess
of the illustrious lord
Devarāja (II.), the son of king
Vijaya, there
spreads its splendour over the whole world the white lotus-flower of his fame, in which the
points of the compass are the petals, the golden mountain (
Meru) the seed-vessel,
the elephants of the quarters the bees, and the oceans so many drops of
honey.
(
Verse 12.) Since the famous and illustrious lord
Devarāja (II.), the son of
Vijaya, is making gifts, the praise of Karṇa has ceased; Dadhīchi
and others are worthy of blame; even the clouds (
megha) have turned useless
(
mogha); nobody thinks of the thinking-jewel (
chintāmaṇi); the
kalpa-trees appear very small (
alpa); and the heavenly cow
(
naichikī) confesses her inferiority (
nīchatā).
(
Verse 13.) This excellent prince
Devarāja (II.), (
who resembles) the
tree of heaven (
by his liberality) to Brāhmaṇas, is sporting with his queens,
(
viz.) the river of (
his) fame, the earth and the goddess of speech. Verily, he
resembles Śauri (
Vishṇu), but has not to beg for his revenue (
bali),
(
while Vishṇu
in his dwarf-incarnation begged land from Bali); he resembles the
moon, but is spotless; he resembles Śakra (
Indra), but does not destroy families
(
gotra), (
while Indra
split the mountains:——gotra);
and he
resembles the sun, but never transgresses the right course, (
while the sun daily changes his
course in the sky).
(
Verse 14.) His form is as lovely as that of Cupid, and he overcomes the great pride
of women. His own surnames (
biruda) are
rājādhirāja, rājaparameśvara, etc.
(
Verse 15.) In power, he resembles king
Bukka, in liberality——the lord
Harihara (II.), in prowess——the illustrious lord
Devarāja (I.), and in
wisdom——king
Vijaya.
(
Verse 16
to 20.) This illustrious lord
Devarāja (II.), who was famed
both for wisdom and modesty, caused to be built in a street of the above-mentioned city,
in the
Pān-supārī Bāzār (
Parṇa-pūgīphalāpaṇa), when the
Śāka year measured by the Vasus (8), the oceans (4), the qualities (3) and the moon (1) had
passed, in the (
cyclic) year
Parābhava, on
Kārttikī (
i.e., on
the day of the full-moon in the month of
Kārttika), in order to propagate (
his)
merit and fame, a temple (
chaityāgāra) of stone, which gives delight to the good,
which is a bridge for (
his) whole merit, and which shall last as long as the earth, the sun and the moon, to the blessed
Pārśva, the lord of
Jinas,
who has maimed the arrogant bombast of evil-speakers by establishing the doctrine of scepticism
(
syādvāda-mata), who is celebrated as a lion to the herd of extremely furious
elephants:——the eighteen sins (
dosha), who is a sun, (
which gladdens) the good,
like lotuses, who is to be praised by Indra and all other lords of the gods, who is the beloved
husband of the goddess of salvation, and who is an ocean of mercy.
No. 154. A ROCK-INSCRIPTION AT THE FORT OF GUTTI.
This inscription is engraved on a rock not far from the summit of the fort of
Gutti (
Gooty) in the Anantapur District
and consists of one
verse in the
Sragdharā metre. At the time of the inscription, the fort of
Gutti (
Gutti-durga) belonged to king
Bukka. By this, the well-known
king of the first dynasty of
Vijayanagara, whose inscriptions range between Śaka 1276
[current] and 1290 [expired],
seems to be meant.
Besides the subjoined inscription, the fort of
Gutti bears three very rough
rock-inscrip-tions in Kanarese of
Tribhuvanamalladeva,
i.e., of the
Western
Chālukya king
Vikramāditya VI., surnamed
Tribhuvanamalla.
The dates of two of them, which I succeeded in making out, are recorded in the new era started
by Vikramāditya VI., the
Chāḷukya-Vikrama-varsha, which, according to Mr. Fleet,
began with the king's accession in Śaka 997 [expired]. The two inscriptions are
dated in the 46th and 47th years, which corresponded to the cyclic years
Plava and
Śubhakr̥t, i.e., Śaka 1043 and 1044 [expired] or A.D. 1121-22 and 1122-23.
TEXT.
[1.] śrī [||*] durggāṇāṃ sārvvabhaumo dharaṇitalamahā-
[2.] rājyacakrasya nābhiḥ śrībukkakṣoṇībhartturjjaga-
[3.]
davanakrute viṣṇumūrtyaṃtarasya [|*] lakṣmīnātha-[4.] sya saṃpadnurukaraṇacaṇo dakṣiṇāvartta-
[5.] śaṃkhaḥ prācīnaḥ pāṃcajaṃnyo jaya-
[6.] ti girivaro guttidurggābhidhānaḥ [||*]
TRANSLATION.
Prosperity! Victorious is the king of forts, the best of mountains,
Gutti-durga
by name! (
This mountain is) the nave of the wheel of the sovereignty over the whole
earth of the illustrious king
Bukka, the lord of fortune, who is another form
(
assumed by)
Vishṇu for protecting the world, (
and it is his) ancient
auspicious
conch-shell with convolutions from left to right
(
dakshiṇāvarta-śaṅkha),——
(
and thus resembles) the centre of the
discus of (
Vishṇu) the lord of Lakshmī, and his conch-shell
Pāñchajanya.
No. 155. AN INSCRIPTION OF KULOTTUṄGA-CHOḶA AT CHIDAMBARAM.
The subjoined Grantha inscription is engraved on the outside of the east wall of
the innermost
prākāra of the great temple at
Chidambaram in the South Arcot
District. It consists of two verses in the
Sragdharā metre, each of which eulogises the
victories of
Kulottuṅga-Choḷa over the five
Pāṇḍyas. The first verse
further states, that the king burnt the fort of
Korgāra (
Korgāra-durga) and
defeated the
Keraḷas. Korgāra is probably a Sanskritised form of
Koṟkai in
the Tinnevelly District, the ancient capital of the
Pāṇḍyas.
The
second verse records, that
Kulottuṅga-Choḷa placed a pillar of victory on the
Sahyādri mountain,
i.e., the Western Ghāṭs. This he must have done after his
conquest of the
Keraḷas, which is mentioned in the first verse.
According to a grant published by Mr. Fleet,
Kulottuṅga-Choḍa-deva
was the name of two of the Eastern
Chalukyan successors of the
Choḷa kings.
Of the first of these, who was also called
Rājendra-Choḍa and ruled from Śaka 985
to 1034, the
Chellūr grant reports that he conquered the
Kerala and
Pāṇḍya countries.
From an unpub-lished
Chidambaram inscription
it appears, that the surname
Kulottuṅga-Choḷa-deva was also borne by the maternal grandfather of the
last-mentioned king, the
Choḷa king
Rājendra-Choḷa-deva, among whose
conquests we find both the
Keraḷa and
Pāṇḍya countries.
Consequently, it is impossible to say to which
Kulottuṅga-Choḷa the subjoined
inscription has to be referred.
TEXT.
[1.] svasti śrī || pāṇḍyāndaṇḍena jitvā pracuraśaramucā pañca
pañcānanaśrīḥ dagdhvā korggāradurggantr̥ṇamiva sa yathā
[2.]
khāṇḍavam pāṇḍusūnuḥ [|*] piṣṭvā tat keraḷānām balamatibahaḷam
śrīkulottuṃgacoḷaścakre śakrapratāpastribhu-vanavijayastambhamambhodhitīre [|| 1*][3.]
puṇye saṃhyādriśr̥ṃge tribhuvanavijayastambhamambhodhipāre
svacchandam pārasīnāntaruṇayuvatibhirggīyate yasya kīrttiḥ [|*][4.]
sa śrīmānastaśatruḥ prabalabalabharaiḥ pañca
pāṇḍyānvijitya kṣubhyat kṣmāpālacakram savidhikamakarocchrīkulo-ttuṃgacoḷaḥ || [2*]TRANSLATION.
Hail! Prosperity! (
Verse 1.) Having defeated the five
Pāṇḍyas by an army,
which discharged numerous arrows, having burnt, like straw, the fort of
Korgāra, just
as (
Arjuna) the son of
Pāṇḍu burnt the
Khāṇḍava
(
forest),
and having crushed the extremely dense army of the
Keraḷas,——the illustrious
Kulottuṅga-Choḷa, who resembled Siva in splendour and Indra in might, placed a pillar (
commemorative of his)
conquest of the three worlds on the shore of the ocean.
(
Verse 2.) (
Having placed) a pillar (
commemorative of
his) conquest of the three worlds on the sacred peak of the
Sahyādri
(
mountain), and having defeated the five
Pāṇḍyas by masses of powerful
armies,——the illustrious
Kulottuṅga-Choḷa, whose fame is voluntarily sung by the
tender women of the
Pārasis,
and who has driven away his enemies, made
the trembling crowd of kings subject to his orders.
POSTSCRIPT.
A lately discovered inscription of the Bilvanātheśvara Temple at Tiruvallam
in the North Arcot District contains the following important date:——
korājarājakesarivammaṟkku yāṇṭu
7 āvatu••••• ivvāṭaṭai ayappacittiṅkaḷ paunnamāsiyum irevatiyum peṟṟa viṣuvil
somagrahaṇatti-ṉāṉṟu; “in the 7th year (
of the
reign) of
Ko-Rājarājakesarivarman,••••• on the day of an eclipse of the moon at
the equinox, which corresponded to (
the nakshatra) Revatī and to a full-moon
(
in) the month of
Aippaśi in this (
above-mentioned) year.”
Mr. Fleet, to whom I submitted this date for favour of calculation, kindly informed me by
return of post on the 18th January 1890, that the date of the inscription is the 26th September
A.D. 1010 (Śaka 933 current), when there
was an eclipse of the moon in
Aippaśi on the day of the equinox and the
Revatī nakshatra. This result falls
within the probable period, which I have assigned to the
Choḷa king
Ko-Rājakesarivarman,
alias Rāja-rāja-deva,
and fixes Śaka 927 current = A.D. 1004-5 as the first year of his reign.
His latest known date,——the 29th year of his reign,——
corresponds to Śaka
955 current = A.D. 1032-33.