MISCELLANEOUS INSCRIPTIONS FROM THE TAMIL COUNTRY.
I.——INSCRIPTIONS IN THE VISHNU TEMPLE AT UKKAL.
ON the road from Conjeeveram to Wandiwash, at a distance of five miles south of
Māmaṇḍūr, lies the village of
Kūḻambandal.
It contains a Śiva
temple, which is now deserted, but in tolerably good preservation. The approximate time of the
foundation of this temple is settled by an inscription on its north wall, which is dated in the
12th year of the reign of
Rājēndra-Chōḷa I. It records the grant of an allowance
of paddy and gold to twenty-four dancing-girls, and states that the temple was
built by the priest
Īśānaśiva-Paṇḍita, whose name is also met with in a Tanjore
inscription of the 6th year of the same king (Vol. II. No. 9). The same wall of the temple at
Kūḻambandal bears an inscription of the 22nd year of
Rājēndra-Chōḷa I., and the
south wall one of the 33rd year of
Rājādhirāja. The ancient name of the temple,
Gaṅgaikoṇḍa-Chōḷēśvara, is derived from a surname
of
Rājēndra-Chōḷa I.
The village of
Ukkal is one mile distant to the east of Kūḻambandal.
It contains the ruins of an ancient temple of Vishṇu, which I visited in 1893. Of the shrine
itself, only the lower portions remain standing, and the
maṇḍapa in front of the
shrine threatens to collapse at any moment. The bases of the shrine and of the
maṇḍapa
bear seventeen inscriptions. Of these, fourteen were copied and are published below. The
remaining three were omitted, as they are incomplete.
The subjoined list shows, in chronological order, the kings to whose reigns the
Ukkal inscriptions belong.
According to the inscriptions, the ancient name of the temple was
Puvaṉimāṇikka-Vishṇugriham,
i.e. ‘the Vishṇu temple of
Bhuvanamāṇikya.’ This
word means ‘the ruby of the world’ and may have been a
biruda of the unknown founder of
the temple. In an inscription of
Rājarāja I. (No. 2, l. 2), the deity
of the temple is called
Tiruvāy-moḻidēvar,
i.e. ‘the god of the
Tiruvāymoḻi.’ This is the name of that portion of the
Nālāyiraprabandham,
which was composed by
Śaṭhagōpa,
alias Nammāḻvār. The fact that,
in the time of Rājarāja I., an idol was named after the
Tiruvāymoḻi, implies that
this work was considered holy already at that period, and hence that its author must have
lived centuries before A.D. 1000.
The village in which the temple stands, bears the name of
Ukkal in the
inscriptions No. 4 and No. 10. In the two archaic inscriptions of
Kampavarman (Nos. 5
and 8), we find the more ancient forms
Uṭkar and
Uṭkal. Other names or
surnames of it were
Śivachūḷāmaṇimaṅgalam (Nos. 1, 2, 3, 6, 7,
11, 12 and 14),
Vikramābharaṇa-chaturvēdimaṅgalam (Nos. 2, 3, 4, 6, 7,
10, 11, 12, 13 and 14), and
Aparājita-chaturvēdimaṅgalam (No. 1). These
three surnames appear to be derived from
birudas of royal persons. In No. 1, Ukkal is
stated to have belonged to
Pāgūr-nāḍu, a subdivision of the district of
Kāliyūr-kōṭṭam, while, according to other inscriptions, it formed a separate
subdivision of the same district, which was one of the ancient divisions of
Toṇḍai-maṇḍalam or, as it was also called from the time of
Rājarāja I.,
Jayaṅkoṇḍa-Chōḷa-maṇḍalam (Nos. 4 and 10).
The village of Ukkal was governed by an assembly (sabhā or mahāsabhā), which
was subdivided into several committees. These were ‘the great men elected for the year’
(Nos. 5, 7, 11, 12, 13 and 14), ‘the great men in charge of the tank’ (Nos. 6, 11, 12 and 13),
and ‘those in charge of gardens’ (No. 12). The transactions of the assembly were put
in writing by an officer who had the title ‘arbitrator’ (madhyastha, Nos. 2, 3, 6, 10
and 12), and who is once called ‘an accountant’ (karaṇattāṉ, No. 10).
No. 1.——ON THE NORTH WALL OF THE SHRINE.
This inscription is dated in the 23rd year of the reign of the ancient
Chōḷa king
Rāja-kēsarivarman.
It records that a certain
Brahmādhirāja (ll. 4 and 11) deposited 200
kaḻañju of gold with the
villagers, and that the latter pledged themselves to apply the interest of this sum to the
feeding of twelve learned Brāhmaṇas.
TEXT.
1
svasti śrī ||——
ko
rājakesariva[r]mmaṟku yāṇṭu irupattumuṉṟāvatu [|*] kāliyūrkkoṭṭattuppākū-2 r[n]āṭṭuccivacūḷāmaṇimaṅ[ka]lamā[ki]ya
aparā[ji]taccatu[r]vvetimaṅkalattu sabhai-yo-
3
mmeḻuttu [|*] ikkoṭṭa[t]tuttaṉ kūṟṟu
uttarameruccatu[r]vvetimaṅkala-miyā-4 ḷuṅkaṇattāruṭceti[ṟū]rttiruvikrama[bha]ṭṭarākiya
brahmādhirājar pakkal koṇṭa poṉ irunūṟ-
5
ṟukkaḻañcu [|*] ippoṉṉiṉ pra[ddha]yālu[me]
emmurppuvanimāṇikkaviṣṇu-gr̥hattu
perumāṉaṭika-6 ḷ uccam p[o]ḻ[tu] tiruvamirtu ceyvataṉ mu[ṉ]ṉam nicati paṉṉiruvar
brāhmaṇar vedam vallār uṇpa[tā]-
7
kavum [|*] ip[paṉiru]vaṟkum śariram
prati [āḻā]kku [ne]y[yu]m ain[tu] kaṟiyu[m] aivvu[ḻa]kkuttayirum iv[vi]raṇṭu
kāyumi[lai]yum8
ivarkaḷukku [tr̥]ptiyāmaḷavum ipparicu
ācantratāramum [ū]ṭṭuvatāka ippaṉ-ṉiruvar brāhmaṇarkkum [a]ṭuvārkkum [vi]ṟakiṭu-9 vārk[ku]m ma[ṟ]ṟum [e]pperppaṭṭatum aṭaṅka ipparicu ūṭṭuvatāka ivvi-runū[ṟ]ṟukkaḻañcuṅkoṇṭom [|*] i[p]paricu
10 ūṭṭām[e] vigghnantuytār geṅgai iṭaikkumari
iṭaicceytār ceyta pāpamellāṅkoḷ[v]ārāka[vumi]ppari-
11 cu muṭṭi[l mu]n[t]āntu[y]ta
iṣṭāpū[r]ttam brahmādhirājanukke āvatā-kavum [|*] i[p*]paricu oṭṭi śilālekhai ceytu [ku]ṭut-
12 [ tom sabhai] yom ||—— svasti śrī ||——
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the twenty-third year (of the reign) of king
Rāja-kēsarivarman. The writing of us, the assembly of
Śivachūḷāmaṇimaṅgalam, alias Aparā[ji]ta-chaturvēdimaṅgalam,
(a village) in Pāgūr-nāḍu, (a subdivision) of Kāli-yūr-kōṭṭam.
(L. 3.) (
We) have received two hundred
kaḻañju) of gold from
Tiruvikrama-Bhaṭṭar,
alias Brahmādhirājar, of
Śedi[ṟū]r, (
one) among the commissioners (
gaṇattār) ruling
over
Uttaramēru-chaturvēdimaṅgalam,
(
a village) in its own
subdivision (
kūṟu) of the same
kōṭṭam.
(L. 5.) From the interest of this gold, twelve Brāhmaṇas who know the Vēda, have to be
fed daily, before the god (perumāṉ-aḍigaḷ) of the
Puvanimāṇikka-Vishṇugr̥ham in our village receives offerings at noon-time.
(L. 7.) We have received these two hundred kaḻañju, in order to supply, as long as
the moon and the stars exist, to each of these twelve (Brāhmaṇas), (one) āḻākku of
ghee, five dishes of curry, five uḻakku of curds, two areca-nuts, and betel-leaves
until they are satisfied, (and) in order to supply everything else to these twelve
Brāhmaṇas, to the cooks, and to those who fetch firewood.
(L. 9.) Those who do not feed (
them) thus and cause obstruction, shall incur all the
sins committed between the
Gaṅgā and
Kumari.
(L. 10.) If (
any persons) hinder this, the sacrifices and charitable deeds
(
ishṭāpūrta) which they have performed themselves before, shall devolve on
Brahmādhirājaṉ.
(L. 11.) Having agreed thus, we, the assembly, engraved (this) on stone. Hail ! Pros-perity !
No. 2.——ON THE NORTH AND WEST WALLS OF THE SHRINE.
This inscription is dated in the 13th year of the reign of
Rājarāja-Kēsarivarman. The king receives the epithet “who destroyed the ships at
Śālai,” and must be identified accordingly with the great
Chōḷa king
Rājarāja I., who ascended the throne in A.D. 984-85.
The inscription records that a certain Nārāyaṇa Rājasiṁha, a native of the
Chōḷa country, purchased 550 kuḻi of land, and made them over to the
assembly of the village, under the condition that their produce should be utilised for
supplying the god with 4 nāḻi of rice daily.
In this inscription the
virāma is expressed by a slightly curved dash,
which is placed over the letter and resembles the superscribed
r of
varmaṟku (l. 1). The
virāma occurs six times,
viz. over
ṉ of
taṉ kūṟṟu (l. 1),
ṉ of
kramavittaṉ and
m of
iṟaidravyam (l. 5),
n of
madhyasthan,
ṉ of
nālāyiravaṉ, and
ṉ of
makaṉ
(l. 6).
TEXT.
1 sva[sti śrī] [||*] cālai kalamaṟutta ko
irājarājakesarivarmaṟku yāṇṭu 13
āvatu [|*] kāliyūrkk[oṭ]ṭa[t]tuttaṉ kūṟṟu civacūḷā[maṇimaṅ]-ka[la]mākiya
2
śrīvikramābharaṇaccatu[r]vvetimaṅkalattu
mahāsabhaiyomeḻuttu [|*] emmur tiruvā[y]moḻidevarkku ucciyam poḻtu nāṉāḻit-3
tiruvamutu amirtu ceyvataṟku coṇāṭṭu vaṭakaraittiruvintaḷurnāṭṭukkaṭuvaṅ-kuṭi kaṭuvaṅkuṭaiyāṉārāyaṇaṉirācaciṅ[ka]ṉ vaitta
ni-4 lam caṅkaranārāyaṇavatikku meṟku taṟutampavāykkālukku
vaṭakku śrīrāghava- tevar bhūmiyoṭumaṭaiya
vaṭakkuppaṅkiṭṭa kolāl ai[ñ*]ñūṟ[ṟai]mpatu kuḻiyum
5
uṟuppuṭṭur caṭṭiku[m]ārakramavittaṉ pakkal
vilai koṇṭu vaittamaiyil in-ni[la]ttāl vanta
iṟaidravyam sabhaiyome koṇṭu
cantrātit[tava]l iṟaiyiliyāka6
iṟaiyiḻi[t]ti ślā[l]ekhai ceytu kuṭutto[m*]
sabhaiyom [|*] sabhaiyuḷḷiruntu pa[ṇi]
keṭṭeḻutiṉeṉ madhya[stha]n nālāyiravaṉ
makaṉ ā[yi]rattirunūṟ[ṟu]vaṉāṉa brahma-7
[gu]ṇāka[ravijyāsth]ā[na]ma[ṅ]kalāti[
ttasama]
ntusapriya[ṉe]ṉ
[||*] śrī [||*]TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 13th year (
of the reign) of king
Rājarāja-Kē-sarivarman, who destroyed the ships (
at)
Śālai.
The writing of us, the great assembly of
Śivachūḷāmaṇimaṅgalam,
alias
Śrī-Vikramābharaṇa-chaturvēdimaṅgalam, (
a village) in its own subdivision
of
Kāliyūr-kōṭṭam.
(L. 2.)
Kaḍuvaṅg-uḍaiyāṉ Nārāyaṇaṉ Rājasiṁhaṉ of
Kaḍuvaṅguḍi,
(
a village) in
Tiruvindaḷūr-nāḍu, (
a district) on the northern bank
(
of the Kāvērī) in
Śōṇāḍu,
had purchased from
Śaṭṭikumāra-Kramavittaṉ of
Uṟuppuṭṭūr five hundred and fifty
kuḻi,——(measured) by a graduated rod, beginning
(
to measure) from the land (
of the temple) of
Śrī-Rāghavadēvar in the north,——of land to the west of the road (
vadi) to
(
the temple of)
Śaṁkaranārāyaṇa (
and) to the north of the
Taṟudamba) channel, and had assigned (
it) for (
providing) four
nāḻi (of rice) for the oblations to be offered at noon-time to (
the god)
Tiruvā[y]moḻidēvar in our village.
(L. 5.) Having received the revenue of this land, and having exempted (it) from
taxes for as long as the moon and the sun exist, we, the assembly, engraved (this) on
stone.
(L. 6.) Having been present in the assembly and having heard (their) order, I,
the arbitrator (madhyastha) Āyirattirunūṟṟuvaṉ, alias
Brahmaguṇākaravidyāsthāna-Maṅgalāditya-Samañjasapriyaṉ, the son of
Nālāyiravaṉ, wrote (this). Pros-perity !
No. 3.——ON THE WEST WALL OF THE SHRINE.
This inscription is dated in the 14th year of the reign of
Rājarāja-Kēsarivarman. Like No. 2, which is dated one year earlier, it refers to
the destruction of the ships at Śālai, and mentions in addition the conquest of
Vēṅgaiññāḍu (or Vēṅgai-nāḍu), Gaṅ-ga-pāḍi,
Taḍiya-vaḻi (instead of which most other inscriptions of Rājarāja I.
read Taḍigai-pāḍi), and Nuḷamba-pāḍi.
The inscription records that a certain Peṟṟāṉ Adittaṉ, a native of the
Chōḷa country, purchased two pieces of land, the first piece from a private person
and the second from the assembly of the village, and that he made over both pieces of land to
the villagers for maintaining a flower-garden for the temple.
TEXT.
1
svasti śrī [||*]
cālai kalamaṟuttu veṅkaiññāṭum kaṅkapāṭiyūm taṭiyavaḻi-yūm nuḷam-2 papāṭiyuṅkoṇṭa
kovirājarājakesariva[r]ma[r*]kku
yāṇṭu 14 āvatu [|*]
3
kāliyūrkkoṭṭattu taṉ kūṟṟu
śivacūḷāma[ṇi]maṅkalamākiya śrīvikramābharaṇa-śatu[rvv]etimaṅkalattu sabhaiyom eḻuttu [|*]4
coḻaṇāṭṭu teṉka[rai] tiruvaḻuntūrnāṭṭu kaḻaṉivāyil
kaḻaṉi[vā]yiluṭai-yāṉ p[e]ṟṟāṉātitta[ṉ] emmur
puvaṉimāṇikkavi[ṣṇu]gr̥hat[tu] para-5
masv[ā]mikaḷukku [ti]runa[n]ta[vā]ṉapuṟa[t]tukku
ivaṉ vilai koṇṭu vaitta bhūmi taṟutampavāykkālukku vaṭakku
pakaṭikku teṟkum6 perumāṉaṭivatikku meṟku otimukki[bhrām]takra[mavi]ttaṉ pakkal
vilai koṇṭa vi[ḷai]nila[m] paṅkiṭṭa ko[l]āl 5[3]8-
7 kuḻiyum ivaṉey nan[ta]vāṉattukku sabhaiyom pakkal vi[lai
koṇṭa] nila[m] mu[ṭu]mpai canti[rā]ccakramar ku-
8
ṟṟettavāykkālukku meṟ[k]kum āṟṟukku vaṭakkum orukol vaḻi nīkki [i]-taṟku kurivu
śrī[n]ārāyaṇaak[ki]śāmakramar pula-9 ttukku kiḻakku muṭump[ai] cantirāccatampi[yu]muḷḷiṭṭ[ār]kku teṟku
paṅkiṭṭa kolāl [5]01 kuḻiyum• [ñ]ca . ṭṭapaṭṭa nilat[tuk]ku
kraya[dra]-vyamum
10
iṟaidravyamum aṟakkoṇṭu in[nan]ta[vā]ṉamum
[na]ntavā[ṉa]puṟamum śa[ntr]ā-dityava[l] iṟ[aiili]yāka iṟai iḻicci ślāle-11
[k]ai [ce]ytu kuṭuttom sa[bh]aiyom [|*]
sabhaiyuḷḷiruntu paṇi ke-ṭṭe eḻuti[ṉeṉ]
madhyastan nālāyirava[ṉ]12
makaṉ āyirattirunūṟṟuvaṉāriya brahmakuṇā-13
karavijyāsthānama[ṅ]kalā[ti*]t[ta]sa[ma]ntusapriya[ṉ]eṉ [||*] śrī [||*]TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 14th year (of the reign) of king
Rājarāja-Kēsa-rivarman, who, having destroyed the ships (at)
Śālai, conquered Vēṅgaiññāḍu, Gaṅga-pāḍi, Taḍiya-vaḻi and
Nuḷamba-pāḍi. The writing of us, the assembly of
Śivachūḷāmaṇimaṅgalam, alias
Śrī-Vikramābharaṇa-chaturvēdimaṅgalam, (a village) in its own subdivision
of Kāliyūr-kōṭṭam.
(L. 4.)
Kaḻaṉivāyil-uḍaiyāṉ [P]eṟṟāṉ Ādittaṉ of
Kaḻaṉivāyil,
(
a village) in
Tiruvaḻundūr-nāḍu, (
a district) on the southern bank
(
of the Kāvērī) in
Śōḻa-nāḍu, had purchased from
Odimukki[bhrān]ta-Kramavittaṉ 538
kuḻi of cultivated land, (
measured)
by a graduated rod, to the north of the
Taṟudamba channel,
to the south
of
Pagaḍi, (and) to the west of the road to (
the temple of) the god
(
perumāṉ-aḍi), and had assigned (
this) land for the maintenance
of a flower-garden (
nandavāṉam) to the god (
paramasvāmin) of the
Puvaṉimāṇikka-Vishṇugr̥ham in our village.
(L. 7.) The same person had purchased from us, the assembly, for a flower-garden, 501
kuḻi of land, (
measured) by a graduated rod, to the west of the irrigation
channel
of
Muḍumbai Śandirāchcha-Kramar, to the north of the
river, to the east of the field of
Śrīnārāyaṇa-Agniśarma-Kramar with the
exception of a road (
of the breadth) of one rod, (
and) to the south (
of the
field) of
Muḍumbai Śandirāchcha-Tambiyum-Uḷḷiṭṭār.
(L. 9.) Having received in full the purchase-money and the revenue of the land• •••• and
having exempted this flower-garden and (the land assigned for) the maintenance of the
flower-garden from taxes for as long as the moon and the sun exist, we, the assembly, engraved
(this) on stone.
(L. 11.) Having been present in the assembly and having heard (
their) order, I,
the arbitrator
Āyirattirunūṟṟuvaṉ,
alias
Brahmaguṇākaravidyāsthāna-Maṅgalā-ditya-Samañjasapriyaṉ, the son
of
Nālāyiravaṉ, wrote (
this).
Prosperity !
No. 4.——ON THE WEST WALL OF THE SHRINE.
This inscription is dated in the 29th year of the reign of
Rājakēsarivarman,
alias Rājarājadēva, and records that
Kaṇṇaṉ Ārūraṉ, a native
of the
Chōḷa country and a servant of the king, founded near
Ukkal a well,
which he named after the king, and assigned an allowance of paddy to the men who
distributed water in a shed which was erected near the well.
TEXT.
1
[sva]sti śrī [||*] [ti]rumakaḷ pol perunilacce[lvi]yuntaṉakke
urimai puṇṭamai maṉakk[o]ḷkkā[nta]ḷurccā[lai
ka]la[maṟu]tta[ru]ḷi [v]eṅk[ai]-nāṭum kaṅka[pā]ṭi[yum]
nuḷampapāṭiyu[nta]ṭi[k]aip[ā]-2 ṭiyum kuṭamalaināṭum kollamum kaliṅkamum muraṭṭoḻil ciṅkaḷar īḻa[ma]ṇ-ṭalamum [i]raṭṭa[pā]ṭi eḻarai ilakkamum muṉ[ṉī]rppa[ḻa]n[tīvu]
paṉ[ṉī]-rāyira[mum tiṇṭi]ṟal ve[ṉ]ṟittaṇṭāṟ-
3
kkoṇṭa taṉṉeḻil vaḷaruḻiyuḷellāy[ā]ṇṭuntoḻutakai viḷaṅkum
yāṇ-ṭe ceḻiyarai[tt*]ecu koḷa śrīko
rājakesarivanmarāṉa śrīrājarājadeva-rkku yāṇ-4
ṭu 29 āvatu
jayaṅkoṇṭacoḷamaṇṭala[t]tukkāliyūrkkoṭṭattuttaṉiyūr ukkalākiya
śrīvikkiramāpa[ra*]ṇaccatu[r]vvetimaṅkalattuṉ
melai-5 pperuvaḻiyil śrīrājarājadevar
tiru[n]āmattālkkiṇaṟuntoṭṭiyum camaippit-tāṉ uṭaiyār
śrīrā[ja]rājadevar paṇimakaṉ coḷa[ma]ṇṭalattu t[e]ṉka-r[ai]nā[ṭ]ṭu nitt(ā)-
6
viṉo[ta]vaḷanāṭṭu āvūrkkūṟṟattu [ā]vūruṭaiyāṉ kaṇṇaṉāruraṉ [|*] i-vaṉe śrīrājarājaki[ṇaṟ]ṟil[t]toṭṭikku nīraṟai[p]pārkku [a]rumoḻitevaṉ marakkā[l]āl nicatam ne[l] ja 2 ṅa [ā]-7
kattiṅkaḷ 6 kku nel ja 30 [kḷa]mum śrīrājarāja[ṉ] taṇṇīraṭṭuvā-rkku nicata[m]
nel ja [
2 ṅa]
āka tiṅkaḷ 6 kku nellu
30 [kḷa]m ippantalukku kucakkalam i[ṭu]-8
v[ā]rkku tiṅkaḷ 1 kku nellu vta
āka tiṅkaḷ 6 kku nellu [
4 kaḷa]
mum
śrīrājarājaṉ kiṇaṟ[ṟu]kku[m] t[o]ṭṭik[ku]m c[e]tattukkum ā-ṭṭāṇṭu
toṟu[m] pu[tu]kkuppuṟamāka [v]aicca9 nellu 2 kaḷam vta āka ja 66 [kaḷam] vta [|*]
i[n*]nellukku ivaṉ pakkal [ivvū]r sa[bh]ai[yom i]ṟ[
aidra] vya[mu]m [krayadra]vya[mu]m koṇṭu
iṟai iḻiycci•••••
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 29th year (
of the reign) of the glorious
king
Rājakēsarivarman,
alias Śrī-Rājarājadēva, who, in his life
of growing strength, during which,——(
in) the belief that, as well as the goddess of
fortune, the goddess of the great earth had become his wife,——he was pleased to destroy the
ships (
at)
Kāndaḷūr-Śālai, and conquered by (
his) army,
which was victorious in great battles,
Vēṅgai-nāḍu, Gaṅga-pāḍi, Nuḷamba-pāḍi,
Taḍigai-pāḍi, Kuḍamalai-nāḍu, Kollam, Kaliṅ-gam, Īḻa-maṇḍalam,
(
which was the country) of the warlike
Śiṅgaḷas, the seven and
a half
lakshas of
Iraṭṭa-pāḍi, and twelve thousand ancient
islands of the sea,——deprived the
Śeḻiyas of (
their) splendour at the very
moment when
Udagai,
which is worshipped every-where, was
(
most) resplendent;——
Kaṇṇaṉ Ārūraṉ, a native of
Āvūr, (
a
village) in
Āvūr-kūṟṟam, (
a subdivision) of
Nittaviṉōda-vaḷanāḍu, (
a district) of the country on the southern bank
(
of the Kāvērī) in
Śōḷa-maṇḍalam, (
and) a servant
(
paṇimagaṉ) of the lord
Śrī-Rājarājadēva, caused to be constructed, in
the royal name of
Śrī-Rājarāja-dēva, a well (
kiṇaṟu) and a
cistern (
toṭṭi) on the high-road to the west of
Ukkal,
alias Śrī-Vikramābharaṇa-chaturvēdimaṅgalam, a village forming its own
subdivision
of
Kāliyūr-kōṭṭam, (
a district) of
Jayaṅkoṇḍa-Śōḷa-maṇḍalam.
(L. 6.) The same person assigned to those who draw water for the cistern from the well of
Śrī-Rājarāja, 2
kuṟuṇi of paddy per day, (
measured) by the
marakkāl (called after)
Arumoḻidēvaṉ,
i.e. 30
kalam of paddy for 6 months; to those who distribute water (
in the name of)
Śrī-Rājarāja, 2
kuṟuṇi of paddy per day,
i.e. 30
kalam for 6
months; to those who supply earthen pots for this water-shed (
pandal), 2
tūṇi)
of paddy per month,
i.e. 4
kalam of paddy for 6 months; and for the repair of
cracks in the well of
Śrī-Rājarāja and in the cistern, 2
kalam and 2
tūṇi of paddy per year; altogether, 66
kalam and 2
tūṇi of paddy.
(L. 9.) In order to (supply) this paddy, we, the assembly of this village,
having received from him the revenue and the purchase-money, having exempted (the land
granted) from taxes•••••
No. 5.——ON THE SOUTH WALL OF THE SHRINE.
This inscription is dated in the 15th year of the reign of
Kampavarman. The archaic
alphabet employed in this record and in No. 8 below, which is dated in the 10th year of the
same king, proves that Kampavarman must be anterior to the Chōḷa occupation of
Toṇḍai-maṇḍalam. A stone inscription of the 9th year of the same king is quoted in
the unpublished Madras Museum plates of
Parakēsarivarman,
alias
Uttama-Chōḷadēva.
The temple of Vīṟṟirunda-Perumāḷ at Dūśi
near Māmaṇḍūr in the Arcot tāluka contains a fragmentary inscription of a king named
kō vijaya-
Kampa-Vikramavarman.
The fact that the two words
kō vijaya are prefixed to the name of this king, suggests that he belonged to the same
family as
kō vijaya-Narasiṁhavarman, Nr̥patuṅga-Vikramavarman
and Nandi-Vikramavarman.
A later
Kampa was the second of the five sons
of Saṁgama I., the founder of the first Vijayanagara dynasty.
The inscription records that a certain
Śaḍaiyaṉ made over 1,000
kāḍi of paddy to the villagers of
Uṭkar, who pledged themselves to supply in
return 500
kāḍi of paddy per year for some unspecified purpose.
TEXT.
1 svasti śrī [||*] kampava[r]mmaṟku yāṇṭu
patin(ā)ñcāvatu [|*] uṭkar sabhai- yom eḻuttuccaṭaiyaṉ pakkal
āyirakkāṭi nel koṇ-
2
ṭom [|*] ivvāyirakkāṭi nellālum palicai aynnūṟṟukkāṭi
nel āṭṭāṇṭu toṟum erikkaṭṭi ikuttuvippomāṉ(o)m sabhai-3
yem [|*] i[ta]ṉṟeṉṟār kaṅkai iṭai[kku]mari iṭai ceytār ceyta pā[va]m
paṭuvārākappa[ṇit]tom [|*] sambatsaravāriyapperumakkaḷe
aṭṭu-vikka kaṭavā[r] [||*]TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the fifteenth year (of the reign) of
Kampavarman. The writing of us, the assembly of Uṭkar. We have received one
thousand kāḍi of paddy from Śaḍaiyaṉ.
(L. 2.) We, the assembly, shall close (the sluice of) the tank (to collect water
for irrigation), and shall cause five hundred kāḍi of paddy to be supplied every
year as interest on these one thousand kāḍi of paddy.
(L. 3.) We declare that those who disobey this, shall incur (
all) the sins
committed between the
Gaṅgā and
Kumari. The great men
elected
for the year shall cause (
the paddy) to be supplied.
No. 6.——ON THE SOUTH WALL OF THE SHRINE.
This inscription is dated in the 1[7]th year of the reign of
Rājarāja, (
alias)
Rāja-kēsarivarman, and carries the list of his conquests as far as
Kaliṅgam. It appears to record that the village assembly assigned a daily supply of
rice and oil to the temple of
Mahāśāstā.
Some words in lines 7, 9
and 10 cannot be read and explained satisfactorily. A clause near the end of the inscription
imposes a fine on those who would sell betel else-where but at the temple of
Piḍāri.
TEXT.
1
svasti śrī [||*]
tirumakaḷ polapperunilaccelviyuttaṉakke urimai pūṇṭa-ṉam maṉakkoḷ kāntaḷur [c]ālai kalama-2 ṟuttaruḷi veṅkainā[ṭu](m)ṅkaṅkapāṭiyum taṭikaipāṭiyum nuḷampapāṭiyum
kuṭa-malaināṭum ko-
3
llamum kaliṅkamum tiṇṭiṟal veṉṟittaṇṭāṟkoṇṭa taṉṉeḻil
vaḷaruḻi ūḻiyū4 ellāyā[ṇṭu](m)nto[ḻu]takai viḷaṅkum yāṇṭe ceḻiñaraittecu
koḷ kovirājarājarājakesarivanma[r*]k-
5
ki[yā]ṇṭu 1[7] āvatu kāliyū[ṟk]oṭṭattu taṉ kūṟṟu
śivacūḷāmaṇi-maṅkalamākiya
śrīvikramābharaṇaccatu[r]vvetimaṅ-6
kalattu iv[vā*]ṭṭai [dhanmav]āri[ya]pperumakkaḷum
[u][ḷ*]ḷiṭṭa mahāsa-bhaiyom emmur taṇṭalu(u)ṭaiyāṅkaḷ maka-7
ṉ nāramaka[
trakka]
ṉ va[ppur]
ki[ḻava]r ka[nmi]kaṉ [vakkuka]nteyārum em[mūr] cāttakaṇattārum
[a]mpala[t*]til vaṭakkil m(ā)hāśā-8
stāviṉ koyi[li*]l[e iru]n[tu] paṇitta eḻuttu [|*] em[mū]r
mahā- śāstāvu[kku*] triśandhakkuppoḻtu irunāḻiyā[ka*]
o[ru]nā[ḷai]kku [aṟu]-9
nāḻi[kku]m trisasdhikkum p[o]tu 20
. eṇṇaiyāka [e]ṇṇai [cū]ḻ[ā]-kke[y]
iruceviṭaraikkumāka iva[mu]ri . m miṭākai vi [ja]
pakka em[mūr]10
[ki]ḻa[m]aiyu[ṭaiya taṭṭū]r kiḻavaṉ caṭai[na]kkaśma makaṉ aruḷśmanāṉa eḻunū mā[ṇiye ma]-11 ṅkalamiṭi [n]el[lu]ppiṭittuk[k]oṇṭum veṟṟilai vaṭṭil [uri]y ne-llum veṟṟi-
12
lai paṭali[k]ai[yā]l orupaṟṟu veṟṟilaiyūm koṇiṭu [i]ppa[ri] muṭṭā-[m]e
ca[ntr]āti[t*]tavaṟce-13 yv[ā]kavum [|*] [ iddhaṉ] mam
cāttakaṇattārey rakṣippā[rā]kavum [|*] i[t*]-ta[ṉ]-
14
matat[tu] vi• niṉṟār
keṅkaiyiṭaikkumari[yiṭai]y paṭṭār ce-15
yta pā[va]m pa[ṭa]v[ār]āka[vu]m [|*] iv[vū]ril [veṟṟi]lai
viṟpār piṭāri koyililaṉ-16 ṟi viṟṟārai erivā[ri]-
17 [ya]pperumakkaḷe
18 [e]ri[k*]ku mutalāka kaḻa[ñ*][cu]
20 [ḷ]ṉappeṟuvāka-
21 [vu]m [|*] ipparitu paṇi-
22
tto[m] mahā[sa]bhaiyom
[|*] sabhaiyuḷḷiruntu paṇi keṭṭeḻu[ti]-n[e]ṉ
madhyasta-23
ṉ [veṟ]ṟikkuṟi n[ā*]l[ā*]yiravaṉ makaṉ taṉma[p]piriyaṉeṉ [||*] i [||*]TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 1[7]th year (
of the reign) of king
Rājarāja-Rājakēsarivarman, who, in his long life
of
growing strength, during which,——(
in) the belief that, as well as the goddess of
fortune, the goddess of the great earth had become his wife,——he was pleased to destroy the
ships (
at)
Kāndaḷūr-Śālai, and conquered by (
his) army, which was
victorious in great battles,
Vēṅgai-nāḍu, Gaṅga-pāḍi, Taḍigai-pāḍi,
Nuḷamba-pāḍi, Kuḍamalai-nāḍu, Kollam and
Kaliṅgam,——deprived
the
Śeḻiñas of (
their) splendour at the very moment when
Udagai,
which is worshipped everywhere, was (
most) resplendent;——(
the subjoined) document
was drawn up by (
the following persons) who were present in the temple of
Mahāśāstā, in the hall (
ambalam) to the north (
of it): We, the great
assembly of
Śivachūḷāmaṇimaṅgalam,
alias Śrī-Vikramābharaṇa-chaturvēdimaṅgalam, (
a village) in its own subdivision
of
Kāli-yūr-kōṭṭam, including the great men elected for (
the
management of) charities (?) during this year;••••• in our village; and the
commissioners
(
in charge of the temple) of
Śāttaṉ in our
village.
(L. 8.) To (
the temple of)
Mahāśāstā in our village, at each of the three
times of the day
two
nāḻi (of rice),
i.e. on each day six
nāḻi; at each of the three times of the day, 20 ••• of oil,
i.e. (one)
āḻākku and two
śeviḍu and a half of oil•••• ••
(L. 9.) Aruḷś[ar]man, alias Eḻunū[ṟṟuvaṉ], the son of
Śaḍai[na]kkaś[ar]-ma[n], the headman of [Taṭṭū]r, who is
(also) the headman of our village,•• •••• having taken paddy (in his hand) and
having taken (one) uri of paddy (on) a betel-leaf tray (vaṭṭil) and one
bundle (?) of betel-leaves on a betel-leaf plate (paḍa-ligai),——it shall
thus be done without fail as long as the moon and the sun exist.
(L. 13.) The commissioners (of the temple) of Śāttaṉ shall protect this
charity. Those who cause obstruction to this charity, shall incur (all) the sins
committed between the Gaṅgā and Kumari.
(L. 15.) The great men elected for (the supervision of) the tank shall be entitled
to levy a fine of (one) kaḻañju of gold in favour of the tank-fund from those
betel-leaf sellers in this village, who sell (betel-leaves) elsewhere but at the temple
of Piḍāri.
(L. 21.) Thus we, the great assembly, have ordered. Having been present in the assembly and
having heard (their) order, I, the arbitrator Dharmapriyaṉ, the son
of [Veṟ]ṟikkuṟi Nālāyiravaṉ, wrote (this). Prosperity !
No. 7.——ON THE SOUTH WALL OF THE SHRINE.
This inscription is dated in the 16th year of the reign of “
Kaṇṇaradēva, the
conqueror of
Kachchi (
i.e. Kāñchīpura) and
Tañjai (
i.e.
Tañjāvūr).” Mr. Venkayya has identified this king with
Kr̥shṇa III. of the
Rāshṭrakūṭa dynasty (A.D. 940 and 956).
At the end of each line, about fifteen syllables are built in. Hence the translation remains
fragmentary. As far as it can be made out, the inscription appears to record that the village
assembly ordered the land which had lapsed to it, to be sold, and imposed certain conditions
and fines in connection with this arrangement.
TEXT.
1
svasti śrī [||*]
kacciyunta[ñ]caiyuṅkoṇṭa
śrīkaṇṇaradevaṟku yāṇṭu patiṉā-[ṟā]vatu
kāliyūrkkoṭṭattuttaṉ kūṟṟucci[va]cū•••••2
bharaṇaccutu[rvve]timaṅkalattu
sabhaiyom emmūrppuvaṉimāṇikkaviṣṇugr̥ha-ttu mukamaṇṭakattey kū[ṭi]yirun[tu]•••••3
yāvatu [|*] em[mū]rkkuṭikaḷ emmurppaṭākaivaṭṭattu ku[ṭu]ppolai
m(o)-ṟpaṭṭa nilaṅkaḷumaṟṟumepperppaṭṭaṉavum
sabhai madhya[ma]••• •••4
cu madhyammāykkiṭanta nilaṅkaḷ
kuḻiva[ri]yeṟṟi [i]ṟai [i]ṟuppomeṉṟa ku[ṭi]kaḷukku viṟṟukkuṭuppomākavum [|*]
ivviṟṟukkuṭutta bhūmikaḷ emmu-teṉṟu
epperppaṭṭāruṅkuṭuppolaiyum āvaṇamuṅkāṭṭa[p]peṟā[t]ārākavum [|*] ipparicu
kāṭṭiṉa kuṭima[kkaḷai] ta•••••5
[cu] poṉ sabhaiyome
daṇḍippomākavum [|*] ittaṭu[t]ta kuṭimakkaḷai
dha[r]mmāsaṉattu nicati mey ve[ṟu nū]ṟṟeṭṭukkāṇam
daṇḍamiṭappe[ṟu]vā-rākavum [|*] idaṇḍamiṭapp[o]ṅkuṭimakkaḷukku avapavvāṇṭu vāriyañcey-yum perumakkaḷey perāl
nicataṅkuṉṟippo[ṉ]•••••6
[i]pparicu śraddhāma[n]tar
daṇḍamiṭṭārkku vārppal kuṭuttum tāṅkaḷey
daṇḍittum āṭciyiṭaiyūṟu [tī]rttukkuṭārākila[v*][vā]ṇṭu
vāriyañ[ce]yyum perumakkaḷaiyumey veṟṟu vakai irupattunālu kāṇam
daṇḍamiṭappeṟuvā-rākavu[m] [|*]
ittaṇḍappaṭṭum avva āṇṭu
vāri[ya]ñce[y]•• ••••TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the sixteenth year (
of the reign) of the
glorious
Kaṇṇaradēva who conquered
Kachchi and
Tañjai,——we, the
assembly of
Śivachū- [
ḷāmaṇimaṅgalam,
alias
Śrī-Vikramā]
bharaṇa-chaturvēdimaṅgalam, (
a village) in its own
subdivision of
Kāliyūr-kōṭṭam, being assembled in the front hall
of
the
Pu-vaṉimāṇikka-Vishṇugr̥ham in our village, [ordered] as
follows:——
(L. 3.) The inhabitants of our village••••• the land and every-thing else that
is not the object of deeds of gift,
in the environs
of our
village•• •••• the common property (
madhyama) of the assembly.
(L. 4.) We shall sell the land which has thus become the common property (of
the assembly), to those inhabitants who promise to pay taxes on each kuḻi. No
persons shall be allowed to produce deeds of gift or deeds of sale (āvaṇam) in order
to show that the land thus sold belongs to themselves. We, the assembly, shall levy a fine
of••• [kaḻañju] of gold••••• from those inhabitants who produce
such (deeds).
(L. 5.) Those inhabitants who do not submit to this, shall be liable to pay into
court (
dharmāsana) a fine of one hundred and eight
kāṇam•••
per day. To each of the inhabitants who have to pay this fine, the great men
elected for that year••• ••• (one)
kuṉṟi of gold per day.
(L. 6.) If, through indifference, though••• was thus given to those who pay the fine and
though they themselves have fined (them), they are not able to remove the ob-stacles to the possession (āṭchi), the great men elected for that year shall
be liable to pay an additional fine of twenty-four kāṇam. Though they are fined thus,
[the great men] elected for that year•••••
No. 8.——ON THE SOUTH WALL OF THE SHRINE.
This archaic inscription belongs to the 10th year of the same Kampavarman
whose name occurred in No. 5 above, and records that Śaḍaiyaṉ, who was also
mentioned in No. 5, made over 400 kāḍi of paddy to the villagers of Uṭakal,
who pledged themselves to feed two Brāhmaṇas daily from the interest, which amounted to 100
kāḍi of paddy per year.
TEXT.
1
svasti śrī [||*]
kampava[r]mmaṟku yāṇṭu pattā[va]tu
uṭkaṟ[sa]bhaiyār[k*]ku caṭaiya-2
ṉ kuṭutta nel nā[ṉū]ṟṟukkāṭi [|*] ne[il]lālppoliūṭṭu
ā[ṇ]-3
ṭu va[r]ai nūṟṟukkāṭi kol palicaiy[ā]l nicati iruvar
pirāma-4 ṇarai nilamum nāyaṟum uḷḷa [a]ḷavum ūṭṭu[v]omāṉo[m*] uṭ[ka]l
sabhaiyom [|*] iv-
5
viru[n]tūṭṭu mu[ṭṭi]l kaṅke iṭaikkumari[yi*]ṭai
eḻunūṟṟukkātattūḷḷu-[m] ceytār ce[y*]ta [p]āvam
[pa]ṭuvo[mā*]ṉom sabhaiyom [||*]TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the tenth year (of the reign) of
Kampavarman,—— Śaḍaiyaṉ gave four hundred kāḍi of paddy to the assembly of
Uṭkal.
(L. 2.) From the interest
on this paddy, which amounts to one hundred
kāḍi of paddy per year, we, the assembly of
Uṭkal, shall feed two
Brāhmaṇas daily, as long as the earth and the sun exist.
(L. 4.) If we fail in this feeding of guests, we, the assembly, shall incur (
all) the
sins committed within the seven hundred
kādam between the
Gaṅgā and
Kumari.
No. 9.——ON THE NORTH WALL OF THE MANDAPA.
This interesting record contains an order which Rājarāja I. issued at (his
capital) Tañjāvūr on the 124th day of the 24th year of his reign, and which was
engrossed on the 143rd day of the same year. This order deals with defaulters of land revenue
in villages held by Brāhmaṇas, Vaikhānasas and Jainas in the Chōḷa, Toṇḍai and
Pāṇḍya countries. The villagers were authorized to confiscate and sell the land on
which no taxes had been paid for two full years.
The royal order was written by the secretary
Rājakēsarinallūr Kiḻavaṉ, or, as
he is called in two of the Tañjāvūr inscriptions,
Kāṟāyil Eḍuttapādam.
It was signed by the chief secretary
Mummuḍi-Chōḷa-Brahmamahārāja,
and by
Mummuḍi-Chōḷa-Bhōja. These two officers are mentioned in the
large Leyden grant
and in inscriptions of the Tanjore temple.
Their original names were
Kr̥shṇa Rāma and
Īrāyiravaṉ Pallavayaṉ.
During the reign of
Rājarāja I. they bore the titles Mummuḍi-Chōḷa-Brahmamahārāja and Mummuḍi-Chōḷa-Bhōja, which are derived from Mummuḍi-Chōḷa,
a sur-name of Rājarāja I. After the accession of
Rājēndra-Chōḷa I.
they received the additional titles Rājēndra-Chōḷa-Brahmamahārāja and
Uttama-Chōḷa-Pallavaraiyaṉ.
TEXT.
1
svasti śrī [||*]
tirumakaḷ pol pe[ru]nila[c*]cel[viyu]m taṉakke
[u]rimai pūṇṭamai ma[ṉa]kkoḷ kā[n*]taḷurcā[ra]lai
kalama[ṟu]t[taru]ḷi veṅkai-nāṭum kaṅkapāṭiyūm
nuḷampapāṭiyuntaṭikaipāṭiyum kuṭamalai[nā]ṭu(m)-2
ṅkollamum kaliṅka[mu]m eṇṭicaiy pukaḻ taru īḻamaṇ(ṭa)ṭala[mu]m [i]la-ṭṭapāṭi eḻarai ilakkamum tiṇṭiṟal veṉṟi[t*]taṇṭ[ā]ṟkkoṇ[ṭa] ta[ṉ]
eḻil vaḷaruḻi ellāyāṇṭum toḻutakai viḷa-3
ṅkum yāṇṭe ce[ḻi]narai tecū koḷ śrīko
rājarājakesari[va]narāna
śrīrājarājade[va]rkku [y]āṇ[ṭu] 24 ā[va]tu nāḷ [1]24nāl uṭaiyār
śrīrājarājarājadevar tañcāvūrpperiyaceṇṭuvā-4
[yi]l[c]cittirakūṭattu teṟkkil kallū[riyil] e[ḻu]ntaruḷi iruntu co-[ṇ]āṭṭum co[ṇ]āṭṭu[p]paṭum
pu[ṟa](ṇi)nāṭukaḷilum toṇṭaināṭṭi-lu[m] pāṇṭināṭāna
rājarājavaḷanāṭṭilum pā[ppa]ṉ ūrkaḷilum vaikhā-
ṉasar ūrkaḷi-5
[lu]m savaṇṇara ūrkaḷilum kāṇi uṭai[yār]
yāṇṭu 16 āvatu [mu]tal 23 [ā]vatu varaiyil īrāṇṭu
nirampi [mū]vāṇṭu tantaṅkāṇiyāṉa nila[ṅ]kaḷukku avvava ūr[ka]ḷilāroṭum
ūriṭuvarip[p]āṭu iṟai iṟātu ponār kāṇi6 uṭaiyāraittavira ūrnilamāy a[vva]va ū(ra)rkaḷi[lār]e [viṟṟuk]koḷḷa[p]p[e-ṟuvā]r[kaḷā]ka[vu]m [y]ā[ṇ]ṭu [ 24 āva] tu [mutal
īr]āṇṭu [ni]ram[pi mū]vāṇṭu ūriṭuvarip[p]āṭu iṟai iṟātu poṉār kāṇi
uṭai-
7 yāraittavira [a]vvava ūrkaḷilāre [vi]ṟṟukkoḷḷa[p]pe(ṟ)ṟu[v]ārkaḷākavume-ṉṟu ipparicu tiruvāy moḻin-
8 taruḷiṉapa[ṭi] tirumantiravolai
rājakesarinallūr kiḻavaṉ eḻuttiṉālum tiruman-tiravolaināyakaṉ
9
mummuṭico[ḻa]brahmamārāya[ṉu]m mummuṭicoḻap[o]caṉum
oppiṭṭuppukunta keḻvippaṭi 24 āvatu na10
143ṉā[l va]riyilaṭuṭatu [||*]TRANSLATION.
(Line 1.) Hail ! Prosperity ! On the 124th day of the 24th year (
of the reign) of the
glo-rious king
Rājarāja-Kēsarivarman,
alias
Śrī-Rājarājadēva, who, (
in) his life of growing strength, during
which,——(
in) the belief that, as well as the goddess of fortune, the goddess of the
great earth had become his wife,——he was pleased to destroy the ships (
at)
Kāndaḷūr-Śālai, and conquered by (
his) army, which was
victorious in great battles,
Vēṅgai-nāḍu, Gaṅga-pāḍi, Nuḷamba-pāḍi,
Taḍigai-pāḍi, Kuḍamalai-nāḍu, Kollam, Kaliṅ-gam, Īḻa-maṇḍalam,
(
the conquest of which) made (
him) famous (
in) the eight directions, and
the seven and a half
lakshas of
Ilaṭṭa-pāḍi,——deprived the
Śeḻinas
of (
their) splendour at the very moment when
Udagai, which is worshipped
everywhere, was (
most) resplen-dent;——the lord
Śrī-Rājarājadēva, being graciously seated in the college (
kallūri) on the south of the painted hall (
chitra-kūṭa) at the great hippodrome
gate (
periya-śeṇḍu-vāyil) in
Tañjāvūr, was pleased to order as
follows:——
(L. 4.) “(
The land of) those landholders in villages of Brāhmaṇas, in villages of
Vaikhā-nasas, and in villages of Śramaṇas (
i.e. Jainas) in
Śōṇāḍu, in the adjacent districts included in
Śōṇāḍu, in
Toṇḍai-nāḍu, and in
Pānḍi-nāḍu,
alias
Rājarāja-vaḷanāḍu,
who have not paid, on the land owned by them,
the taxes due from villages, along with the (
other) inhabitants of those villages, for
three years, (
of which) two are completed, between the 16th and the 23rd years (
of my
reign), shall become the property of the village and shall be liable to be sold by the
inhabitants of those villages to the exclusion of the (
defaulting) landholders. Also,
(
the land of) those who have not paid the taxes due from villages for three years,
(
of which) two are completed, from the 24th year (
of my reign), shall be liable
to be sold by the inhabitants of those villages to the exclusion of the (
defaulting)
landholders.”
(L. 8.) Accordingly, having been written by the royal secretary,
Rājakēsarinallūr Kiḻavaṉ, and having been approved by the chief secretary,
Mummuḍi-Śōḻa-Brahma-mārāyaṉ, and by
Mummuḍi-Śōḻa-Pōśaṉ, (this order) was engrossed from dictation on the
143rd day of the 24th (year of the reign).
No. 10.——ON THE NORTH WALL OF THE MANDAPA.
This inscription is dated in the 4th year of the reign of
Parakēsarivarman,
alias Rājēndra-Chōḷadēva, and records that the villagers of
Ukkal
sold 3000
kuḻi of land and five water-levers
to a servant of the king,
who assigned this land for the maintenance of two boats plying on the village tank.
TEXT.
1 svasti śrī [||*] ko[p]parakecaripanmarāṉa
śrīrājentira[c]oḻadevaṟku yāṇṭu
4 āvatu [|*] jayaṅkoṇṭacoḻamaṇṭalattukkāliyūrkkoṭṭattutta-
2 [ṉ] kūṟṟu ukkalākiya vikkira[m]āparaṇacca[tu]rvetimaṅkalattu
mahāsabhaiyom nilavilaiyāvaṇakkaiyyeḻuttu [|*] uṭaiyār
śrīrā-
3 j[e*]ntiracoḻatevar paṇimakaṉ
veṇkuṉṟakkoṭṭa[t]tuk[ku]vaḷaikoṭunāṭṭukku-vaḷaikoṭāṉa
aṉavara[ta*]cuntara[nal]lūr[k]komuḻāṉ ar[ai]-
4
[ya*]ṉ palatevaṉ emmur erikku vaitta o(ō)ṭam iraṇṭiṉukkum po-kamāka viṟṟukkuṭutta
nilamāvatu [|*] paṉantūmpin kālvaḻi śrī[y]ārur
kaḻa-ṉiyil sa[bh]ai-5 ppotuvāykkiṭanta nilamaṇalīṭṭukku vaṭakkum melpāṟkellai
kuṭimakkaḷ [pū]mikku kiḻakku vaṭapāṟkellai kuṭimakkaḷ iṟaippūmikkum
subrahmaṇya-
6
[v]āykkālukku teṟku naṭuvu paṭṭa nilameṟku niṉṟu
a[ṭ]aiyappatiṉaṟucāṇ kolāl muvāyiraṅkuḻiyum melai [e]ri
etirvāyiṟkaḻumparuṭaiyār [mu]ṉ o(ō)-7 ṭattukku koṇṭu vaitta ettanīkki itaṉukku kiḻakku añcettamum
viṟṟu vilaiyāvaṇañceytu kuṭuttom [|*] irukālāvatu mukkālāvatu-
8
m paṉantūmpiṉ kālvaḻi śrīyārurkkaḻaṉiyil
maṇalīṭṭukku vaṭakku me[l]-pāṟkellai kuṭimakkaḷ iṟaippūmikku kiḻakku
va[ṭa]pāṟkellai kuṭimak-9
kaḷ pūmikkum subrihmaṇyavāykkālukku teṟkum
meṟku [ni]ṉṟu a[ṭaiya] patiṉaṟucāṇ kolāl muvāyiraṅkuḻiyum melai
eri etirvāyiṟkaḻumpa-[ruṭ]aiyār muṉ o-10
ṭattukku koṇṭu vaitta ettanikki itaṉukku kiḻakku añcettamum
viṟṟu [vilai]yāvaṇañcey[tu] kuṭuttu iṉnilattukku vīlaidravyamum iṟaidravya- mum
aṟakko-11
ṇṭu iṟaiyiliyāka viṟṟu vilaiyāvaṇañceytu kuṭutto[m*]
mahāsa[bhai*]- yom [|*]
kuṟiyuḷḷiruntu paṇi keṭṭeḻutiṉeṉ iv[vū]rkkaraṇattāṉ
madhyastaṉ12 poṟṟikkuṟi kāḷitevaṭiyāna i[ra*]ṇṭāyirattunā[nū]ṟṟuvaneṉ [|*] ivai en
eḻuttu [||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 4th year (of the reign) of king
Parakēsarivarman, alias Śrī-Rājēndra-Śōḻadēva. The
hand-writing, (referring to) a deed of sale (vilaiy-āvaṇam) of
land, of us, the great assembly of Ukkal, alias Vikramābharaṇa-chatur-vēdimaṅgalam, (a village) in its own subdivision of
Kāliyūr-kōṭṭam, (a district)
of Jayaṅkoṇḍa-Śōḻa-maṇḍalam.
(L. 2.) The following land was sold for the maintenance of two boats (ōḍam) which
had been assigned to the tank in our village by Kōmuḻāṉ Arai[ya]ṉ Baladēvaṉ, a
servant of the lord Śrī-Rājēndra-Śōḻadēva (and a native) of
Kuvaḷaikōḍu, alias Anavara[ta]-sundaranallūr, (a
village) in Kuvaḷaikōḍu-nāḍu, (a subdivision) of Veṇkuṉṟa-kōṭṭam.
(L. 4.) We have sold, and executed a deed of sale for, (1) three thousand
kuḻi,—— (
measured) by a rod of sixteen spans (
śāṇ), beginning (
to
measure) from the west,——of land, which was the common property of the assembly, (
which
belonged) to the field (
kaḻaṉi) of
Śrīyārūr on the channel of the
‘Palmyra sluice’ (
Paṉan-dūmbu), (and) which was situated to the north of a heap of
sand, to the east of the land of the villagers, and to the south of the land (
paying)
taxes to the villagers and of the
Subrahmaṇya channel, and (2) five
levers (
ēttam) to the east of this (
land), excluding a lever on the open
side
of the tank in the west, which
Kaḻumbar-uḍaiyār had
previously purchased and assigned for (
the maintenance of) a boat.
(L. 7.) Twice as follows, and three times as follows.
(L. 10.) Having received in full the purchase-money and the revenue of this land, we, the
great assembly, sold (it) free of taxes and executed a deed of sale.
(L. 11.) Having been present in the assembly
and having heard (
their)
order, I, the accountant (
and) arbitrator of this village,
Poṟṟikkuṟi
Kāḷidēvaḍi,
alias Iraṇḍāyirat-tunāṉūṟṟuvaṉ, wrote
(
this). This is my writing.
No. 11.——ON THE NORTH WALL OF THE MANDAPA.
This inscription is dated in the 16th year of the reign of the ancient
Chōḷa
king
Parakēsarivarman,
and records that the villagers granted
certain land to the temple, at the request and with the approval of the temple manager,
Chakrapāṇi Nambi (ll. 3 and 10).
TEXT.
1
svaśrī śrī [||*]
kopparakecaripa[nma]ṟkiyāṇṭu 16 āvatu
kāliyūrkkoṭṭa-2
ttuttaṉ kūṟṟu civacūḷāmaṇimaṅkalammākiya
śrīvikramāparaṇaśatu[r]vvedi[ma]ṅka-lattu3
••puvaṉimāṇikkaviṣṇuśrattuḷ
perumāṉ aṭikaḷukku śrīkā[
ryyañ]
cey[ki]-ṉṟa śakra[p]āṇi nam[pi]
viṇṇappat[ti]ṉāl4
samvatsaravāriyap[p]e[ru]makkaḷum
erivāri[ya*]p[p]erumakkaḷmaḻaḷḷiṭṭa
mah[ā*]- sabhaiyom em[mū]r
puvanim[ā*]ṇikka[vi]ṣṇuśahattatta
pecamānaṭi-5
kaḷukku
[ha]vanat[tu]kkunti[ru]putsavattukkum uttaramayana[mu]m [yū]ṭṭima[ya]na-[mu]m [citta]yaviṣuvum ai[p*]paciviṣuvum
sū[ryya]grahaṇamum soma-6
grahaṇamumaṟṟu
[pr]āyaścittatirumañaṇaṅka[ḷu]maṟṟu e[p]perppaṭṭa
kucakkalam epperppaṭṭa kucak[ka]••7 ṟai vaṟuppata[ṟ]ku vaitta pūmi itdevar ūrāṉa
[c]otiyampākkattu ūriṉ melai putu[ttiru]ttil a[r][aiyum*]
8
pu[ḷiya]ñce[ṟuvi]ṟa[t]eṟkkila[r]aiyum [cuvapa]lakollaiyil veḷkekkālu[k*]ku meṟku oṉṟarai nila[m]••9
savattil eḻu n[āḷum] nāl[va]ṟ[ku] koṟ•
vatākavu[māṭṭ]ai [pū]jai [ar]aikkaḻaiñcum [|*] ippa[
ricu sa*]-
10
bhai paṇi o[ṭṭikkuṭut]teṉ [
cakra]
pāṇi
[nam]piyeṉ [|*] [i]dhimma + [||*]TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 16th year (of the reign) of king
Parakēsarivar-man, we, the great assembly, including the great men
elected for the year and the great men elected for (the supervision of) the tank,
(being assembled) in the Puvaṉimāṇikka-Vishṇugr̥ham at
Śivachūḷāmaṇimaṅgalam, alias Śrī-Vikramābharana-chatur-vēdimaṅgalam, (a village) in its own subdivision of
Kāliyūr-kōṭṭam, assigned, at the request of Chakrapāṇi Nambi, the
manager of the temple, to the god of the Puvani-māṇikka-Vishṇugr̥ham
in our village (the following) land, for burnt oblations (havana), for festivals
(utsava), (for) expiations (prāyaśchitta) and the bathing of the idol
(tirumañ-jana) at the winter solstice, at the solstice in Āḍi,
at the equinox in Śittirai, at the equinox in Aippaśi, at eclipses of the sun, and at
eclipses of the moon, and for burning all kinds of pots and all kinds of•••••
(L. 7.) Half (a measure) of land in the ‘Fresh clearing’ (Pudu-ttiruttu) on the
west of the village of [Śō]diyambākkam, which is a village (belonging to)
this god; half (a measure) on the south of the ‘Tamarind field’ (Puḷiyañ-jeṟuvu);
(and) one and a half (measure) on the west of the inundation channel
(veḷḷakkāl) in the field (kollai) of [Svaba]la.
(L. 9.) At the festival, on seven days, to four persons••••• and (for) the annual
worship, half a kaḻañju. I, Chakrapāṇi Nambi, approve of this order of the
assembly.
(L. 10.) This charity,
etc.
No. 12.——ON THE WEST WALL OF THE MANDAPA.
This inscription is dated in the 37th year of the reign of “
Parakēsarivarman, the
conqueror of Madirai (Madhurā),”
i.e. of the
Chōḷa king
Parāntaka
I.,
who reigned from about A.D. 900 to 940.
It records that
the villagers granted to the temple the village of
Śōdiyambākkam, which was
situated to the north of their own village. Śōdiyambākkam
still bears the
same name and lies 3(1/4) miles north of Ukkal.
In the preceding inscription (No. 11, l. 7), which belongs to the 16th year of
Parakē-sarivarman, Śōdiyambākkam is designated as ‘a village (belonging to) this god,’
i.e. to the Vishṇu temple at Ukkal. At first sight it might be concluded from this that
No. 11 is of later date than No. 12, and consequently, Parakēsarivarman one of the successors
of Parān-taka I. On the other hand, it is but natural to assume that Parāntaka I.
prefixed the title
Madirai-koṇḍa to his name
Parakēsarivarman, in order to
distinguish it from earlier Chōḷa kings named Parakēsarivarman, and that any
Parakēsarivarman who succeeded Parāntaka I. would have followed the example of
the latter and adopted a similar distinguishing epithet. Hence I believe that the inscriptions
of Parakēsarivarman
belong to an earlier king than Parāntaka I. The
subjoined inscription would then record a mere renewal or confirmation of the gift of the
village of Śōdiyambākkam, which had already belonged to the temple in the time of
Parakēsarivarman.
TEXT.
1
svasti śrī [||*]
matirai koṇṭa
kopparakesaripa[r]mmaṟku yāṇṭu muppa[tt]e-ḻāvatu kāliyūrkkoṭṭattuttaṉ
kūṟṟuccivacūḷā[maṇi]ma[ṅ]ka[la]māki[ya]
śrīvikra-2
mābharaṇaccaturvvedima[ṅ]galattu
sabhaiyom [|*] emmūrppuvaṉi[m]āṇikkaviṣṇu-gr̥hattupperumāṉaṭikaḷukku devabhogamā-3 ka ivar muṉṉuṭaiya periya nantavāṉamuṭpaṭa emmūr
vaṭapiṭākaiccotiyam-pākkamāṉa ūru[m] ūrirukkaiyum eriyu-
4 naṉceyyum puṉceyyum vaḷaiyiṟcuṟṟu uṭumpoṭi āmai tavaḻntatepperp-paṭṭatum [i]ppuvaṉimāṇik-
5 kaviṣṇugr̥hat[tu]pperumāṉaṭikaḷukku
ārādhippārkkum
a[r]ccanābhogattukkuntri-kālanti[ru]vamr̥tukkum iraṇṭu
no[nt]āviḷakku[kku*]m sa[ndhi]kaḷil
[dī]pa-
6
m[ā]lai[ka]ḷukkum tiruvutsavattukkum [a]yaṉamum
viṣuvum gr̥haṇamum snapa-nañce[y]vatākavum
śrībalikkuntiruvuṇṇāḻikaippuṟamaṟṟumep-7
perppaṭṭatukkund[e]vabhogamāvatākavum [|*] ivvūr [cu]ṭṭi
epperppaṭṭa iṟaiyuṅkāṭṭappeṟātomākavum [|*] ivvūr eṟiṉa kuṭikaḷai
sabhāniyo- gatt[ā]l
samvatsara-8 vāriyañceyvomum e[ri]vāriyañceyvomum toṭṭavāriyañceyvomum i-kkuṭikaḷai veṭṭi[yu]m veti[ḷai]yum vālakkāṇamum
koḷḷappeṟātom[ā]-
9
kavum [|*] ivvūrkkuṭika[ḷai]kkuṟṟandoṣamaṉṟu[p]āṭu devarey [da]ṇḍittukkoḷ-vatākavum
[|*] oṭṭikkuṭut[tu] ślālekhai ceytu eḻuttu
veṭṭikkuṭu-ttom sa-10
bhaiyom [|*] ita[ṉ]ṟe[ṉ]ṟu iṟa[k*][ka] nikāntyañco[ṉ]ṉom kaṅ-kai iṭaikkumari
iṭaicceytār ceyta pāva[ṅ]koḷv[ā]rākavum
[|*] itaṟ[ti]ṟampi[ṉom]e śraddhāma[nda]-11 r[e]y mey veṟu nicati nūṟṟeṭ[ṭukkā]ṇan[ta]ṇṭappaṭa oṭṭikkuṭuttom
sabhaiyom [|*] issabhaiyuḷḷiruntu
sabh[ai]yār paṇippaveḻu[ti]ṉ[eṉ] ivvūr maddhya[stha]ṉ
[po]ṟṟikkuṟi brahmapriya[ṉ][eṉ ||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the thirty-seventh year (of the reign) of king
Parakē-sarivarman who conquered Madirai,——we, the assembly of
Śivachūḷāmaṇimaṅgalam, alias
Śrī-Vikramābharaṇa-chaturvēdimaṅgalam, (a village) in its own
subdivision of Kāliyūr-kōṭṭam, (ordered as follows):——
(L. 2.) To the god of the
Puvaṉimāṇikka-Vishṇugr̥ham in our village
shall belong, as a divine gift (
dēva-bhōga), the village called
Śōdiyambākkam, a hamlet (
piḍāgai) to the north of our
village,——including the great flower-garden which belonged to this (
temple)
previously,——the site of the village,
the tank, the wet land, the dry land,
and everything within (
its) limits, on which the iguana runs and the tortoise
crawls,
for the worshippers of the god of this
Puvaṉimāṇikka-Vishṇugr̥ham, for the requirements of the worship, for oblations
(
tiruvamr̥du) at the three times (
of the day),
for two
perpetual lamps, for rows of lamps at twilight, for festivals, for the bathing (
of the
idol) at solstices, equinoxes and eclipses, for offerings (
śrībali), (for)
supplies
to the store-room
of the temple, and for all other
purposes.
(L. 7.) We shall not be entitled to levy any kind of tax from this village. We,
(
the great men) elected for the year, we, (
the great men) elected for (
the
supervision of) the tank, and we, (
the great men) elected for (
the supervision
of) gardens, shall not be entitled to claim, at the order of the assembly, forced labour
(
veṭṭi), vēdi[ḷai] and
vālakkāṇam from the inha-bitants settled in this village.
(L. 9.) (
If) a crime (
or) sin becomes public, the god (
i.e. the temple
authorities) alone shall punish the inhabitants of this village (
for it). Having agreed
(
thus), we, the assembly, engraved (
this) on stone.
(L. 10.) If we utter the untruth that this is not (
as stated above), in order to
injure (
the charity), we shall incur (
all) the sins committed between the
Gaṅgā and
Kumari. We, the assembly, agree to pay a fine of one hundred and
eight
kāṇam per day, if we fail in this through indifference
•••
(L. 11.) Having been present in this assembly, I, the arbitrator of this village, [Po]ṟ-ṟikkuṟi Brahmapriyaṉ, wrote (this) at the order of the assembly.
No. 13.——ON THE SOUTH WALL OF THE MANDAPA.
This inscription is dated in the 17th year of the reign of the ancient Chōḷa king
Rāja-kēsarivarman. It was meant to record some decision of the village
assembly, but was left unfinished for unknown reasons.
TEXT.
1
svasti śrī [||*] ko rājakesariva[r]mmaṟku
yāṇṭu 17 āvatu nāḷ [1]22
innāḷāl śrīvikramābharaṇaccatu[r]vvetimaṅ-2
kalattu ivvāṭṭai
[sa]mvatsaravāriyapperumakkaḷum ekivāriyapperum[bha]ṭ-ṭarka[ḷu]m
viśi-3 ṣṭarkaḷumuḷḷi[ṭṭa*] mahāsabhaiyom[m]e[m*]mūr
puvaṉimāṇikkaviṣṇ[u]gr̥hat-te kūṭa
iruntu ••••••••••••••
TRANSLATION.
Hail ! Prosperity ! On the 122nd day of the 17th year (of the reign) of king
Rājakē-sarivarman,——we, the great assembly of
Śrī-Vikramābharaṇa-chaturvēdimaṅga-lam,——including the great men
elected for this year, the great Bhaṭṭas elected for (the supervision of) the
tank, and (all other) distinguished men,——being assembled on this day in the
Puvaṉimāṇikka-Vishṇugr̥ham in our village,•••••
No. 14.——ON THE SOUTH WALL OF THE MANDAPA.
This inscription is dated in the 4th year of the reign of “
Parakēsarivarman
who deprived
Vīra-Pāṇḍya of his head.”
This king may be
identified with
Āditya II. surnamed
Karikāla, the elder brother of
Rājarāja I., who, according to the large Leyden grant (l. 58), “as a boy, played sportively
in battle with
Vīra-Pāṇḍya.”
The inscription records that a cultivator named
Śēṉai granted one
paṭṭi of land, from the proceeds of which water and fire-pans
had to be
supplied to a
maṇḍapa frequented by Brāhmaṇas.
TEXT.
1
svasti śrī [||*] vīrapāṇaṭiyaṉaittalai koṇṭa
kop[para]kesaripanmaṟ[ku] yā-ṇṭu nālāvatu
kāliyūrk[k]oṭṭattu taṉ kūṟṟuccīvacūḷāmaṇimaṅkalamākiya
śīvikramā[bha]ra[ṇacca]tu[rvv]etimaṅka[lattu] iruntu
vāḻum2
veṉaḷāḷaṉ ci[kk]āruṭ[aiy]āṉ puliyaṉ makaṉ ceṉai
taṉak[ku] dharmm[ārttha]- m[ā]ka i[v*]vū[r*]
brahmasthāṉatte āṟu māsaṉ
taṇṇīraṭṭuvatākavum āṟu māsam agniṣṭai
iṭuva[t]ākavum maṇṭatattu t[o]ṭṭi mū[ṉṟey] etta[m eṭuppa]tākavum itdha[r]mmattuk[
ku
ca]
ndrātittavat niṟka vaitta3
bhūmi va[ḷai]yiliṟpaṭṭi nilamum [|*] [a]vvava
samvatsaraṅkaḷil grāmakā[r]yyam tirut[tum
p]e[ru]makkaḷ [i]tdha[r]mmaṅkaṭaikkāṇpatāka[vu][m |*]
i[ta]ṟ-k[ku] virodha[niṉ]ṟār
ge[ṅ]gāganyā[nta]rattiṟc[e]ytār ceyta pā[va]t-tiṟpaṭu[v]ārākavu[m] [|*] [i]ppa[ricu] vaiytt[e]ṉ ceṉaiy[e]ṉ
[|*] [i]tuk[ku] virodhi[ttā]ṉ iru[pat]tañ-4 kaḻañcu [p]oṉ daṇṭamiṭappeṟuvatāka[vu]m [||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the fourth year (
of the reign) of king
Parakēsari-varman who deprived
Vīra-Pāṇḍya of (
his)
head,——
Śēṉai, (
who was) the son of the cultivator (
Veḷḷāḷaṉ)
Śi[kk]ār-uḍaiyāṉ Puliyaṉ (
and) who resided at
Śivachūḷāmaṇi-maṅgalam,
alias Śrī-Vikramābharaṇa-chaturvēdimaṅgalam,
(
a village) in its own subdivision of
Kāliyūr-kōṭṭam, assigned (one)
paṭṭi of land in the neighbourhood, to last as long as the moon and the
sun, for his own merit (
and) for the meritorious purpose of sup-plying to
the
Brahmasthāna in this village water during six months and fire-pans
(
agnishṭhā) during six months and of constructing a water-lever in front of the
cistern at the
maṇḍapa.
(L. 3.) The great men who manage the affairs of the village in each year, shall super-vise this charity. Those who cause obstruction to this, shall incur (
all) the
sins committed between the
Gaṅgā and
Kanyā.
Under these
conditions, I,
Śēṉai, assigned (
the land). He who obstructs this, shall be
liable to pay a fine of twenty-five
kaḻañju of gold.
II.——INSCRIPTIONS AT MELPADI.
Mēlpāḍi,
which I visited in 1889, is a village six miles north of
Tiruvallam in the North Arcot district. The antiquity of the place is established by the
Karhāḍ plates of the
Rāshṭrakūṭa king
Kr̥shṇa III., who in
A.D. 959 was encamped at
Mēlpāṭī.
About a mile west of Mēlpāḍi
is the hill of
Vaḷḷimalai, an ancient site of Jaina worship.
Mēlpāḍi contains two temples of Śiva, the larger of which,
Sōmanāthēśvara, is
still used, while the other,
Chōḷēśvara, is deserted. I publish below four
inscriptions of the Chōḷēśvara temple (Nos. 15 to 18) and one of the Sōmanāthēśvara
temple (No. 19). Of these, four belong to the reign of the
Chōḷa king
Rājarāja I. (Nos. 15, 16, 17 and 19) and one to the reign of his son
Rājēndra-Chōḷa I. (No. 18). From three of them (Nos. 15, 16 and 17) we learn that
the Chōḷēśvara temple was built by
Rājarāja I. himself. Hence it
is contemporaneous with the great temple at
Tañjāvūr.
The ancient
name of the Chōḷēśvara temple was
Aṟiñjigai-Īśvara (Nos. 15 and 16) or
Aṟiñjīśvara (Nos. 17 and 18). The first part of this compound is probably a
corruption of
Ariṁjaya,
the name of Rājarāja's grandfather.
Rājarāja is said to have built the temple “as a resting-place (?) for the
king who fell asleep (
i.e. died) at
Āṟṟūr” (Nos. 15, 16 and 17). If I am
correct in deriving the name of the temple from Ariṁjaya, it would follow that the same king
is meant by the expression “the king who died at Āṟṟūr.” According to No. 19, the ancient
name of the Sōmanāthēśvara temple was
Chōḷēndrasiṁhēśvara.
Mēlpāḍi bore the two names
Mēṟpāḍi (Nos. 15 to 18) and
Rājāśrayapuram (Nos. 15 to 19). The second designation has to be derived from one
of the surnames of
Rājarāja I.
The same applies to the names of
two streets of Mēlpāḍi,
viz. “the high-street of
Mummaḍi-Chōḷa”
(No. 15) and “the high-street of
Arumoḻidēva”
(No.
19). Mēlpāḍi belonged to
Tūy-nāḍu (Nos. 18 and 19) or
Tūñāḍu (Nos.
15, 16 and 17), a subdivision of
Perumbāṇa-pāḍi (Nos. 15 to 18),
a district of
Jayaṅkoṇḍa-Chōḷa-maṇḍalam.
Three of
the inscriptions were put in writing by the accountant (
karaṇattāṉ) of the city (Nos.
15, 16 and 18).
No. 15.——ON THE BASE OF THE CHOLESVARA SHRINE.
This inscription is dated in the 29th year of the reign of the
Chōḷa king
Rājarāja I. and opens with the usual historical introduction, where, however, this
inscription and No. 16 read
Taḍīga-pāḍi instead of Taḍigai-pāḍi or
Taḍiya-vaḻi.
The inscription records that the citizens of
Mēṟpāḍi granted to the
Aṟiñjigai-Īśvara temple 5, 136(1/2)
kuḻi of land, which was
bounded in the east by the river Nugā, and in the north by the Chōḷēndrasiṁhēśvara
temple.
Nugā is evidently the original name of the river Nīvā (or Poṉṉai), on the
western bank of which Mēlpāḍi is situated, and
Chōḷēndra-siṁhēśvara is the ancient designation of the Sōmanāthēśvara temple.
TEXT.
1
svasti śrī [||*]
tirumakaḷ
polapperunilaccelviyuntaṉakkeyurimai
[pūṇ]ṭamai maṉakkoḷkkānta[ḷur] c[ā]lai
kalamaṟuttaru[ḷi] v[e]ṅkaināṭuṅkaṅkapāṭiyu[nu]-ḷampapāṭiyuntaṭīkapāṭiyuṅkuṭamalaināṭuṅkollamuṅkaliṅkamumeṇṭicai pukaḻ
tara-vīḻamaṇṭalamumiraṭṭapāṭiyeḻaraiyilakkamuntiṇṭiṟal
veṉṟittaṇṭāṟkkoṇṭa tanṉeḻil vaḷarūḻi
ellā[y]ā[ṇ]ṭuntoḻuta[k*]ai viḷaṅkum yāṇṭey ceḻiyaraittecu koḷ
śrīkovirājarājakesaripanmarāna
śrīrājarājadevarkku yāṇṭu 29 āvatu
jayaṅkoṇṭacoḻamaṇṭalattupperumpāṇappāṭittū-ñāṭṭu
m[e]ṟppāṭiyā[ki]ya rājāśrayapurattu nakarattom āṟṟurarttuñciṉa tevarkkuppaḷḷipaṭaiyāka uṭaiyār
śrīrājarājadevar eṅkaḷ nakarat[ti]-leṭuppittaru[ḷi]ṉa [ti]ru
aṟiñcikai[ī]śvarattu mahādevar
[śrī]ko[yi]luk-kun[ti]ruccuṟṟālaikkun[ti]rumuṟṟattukkun[ti]runantaṉavaṉattukkum2
maṭaviḷākattukkumā[ka] nāṅkaḷittevaṟkukkuṭutta nilattukkellai
nukāveṉṉu[m]ā-ṟṟukku meṟkum ivvūr [mu]mmaṭicoḻap[p]erunteruvil
vyāpāri ācce-rumāṉ vayiramekaṉ toṭṭappā[ḻ]āṉa [ni]lattiṉ
vaṭavarukey nukāvāṟṟi-niṉṟumirukolakalattāl meṟku nokki[p]poṉa peruvaḻi
eṇpatteḻu-[ko]lācaṟutikku vaṭakkumivvācaṟutiyey vaṭakku
nokkiccoḷentrasiṃ[hi]- śvaramuṭaiya tevar teva[ra]ṭiyār mattavāṇacceriyeye[ṟa]ppoṉa teruvuk-kukkiḻakkuñco[
ḷentra]
siṃhīśvaramuṭaiyār
koyiliṉ teṟkil ti[ru]nantaṉavaṉa-ttiṉ t[e]ṉṉarukey nukaraveṉṉumāṟṟukkey
kiḻakku nokki nāṟkolakala-ttāṟpoṉa
pe[ru]vaḻikkutteṟkuminnāṟperellaiyuḷḷumakappaṭṭa nilam eṅ-kaḷuraḷantu kūṟiṭṭa patiṉeṇcāṇko(l)lāṟkuḻi aiyyāyiratt[orunu]ra-ṟṟu mu[p*]pattāṟaraiyumitteva[ṟ]kuttevatāṉa
iṟaiyiliyākakkuṭutto[m] [|*] i[n]ni[la]tt[āṟey] nukaraveṉṉu[m]āṟṟiṉiṉṟum
itte-3
varinnilattukkumilupp[ai]kkaḻaṉikkunīr pāynta vāykkāl kāṟkolakalattāl itte-varinnilattukkumiluppaikkaḻaṉikkunir pāyappeṟavumippari[cu]
tevatāṉa[i]ṟai-yiliyākaccilālekai ceytu kuṭuttomeṟpāṭiyāṉa
rājāśrayapurattu nakarat-tom [|*] innakarattār colla eḻutiṉeṉ
innakarakkaraṇattāṉ nārāya-ṇaṉaṭaikkalavaṉeṉ [|*] ivaiyeṉṉeḻattu ||——itu [pa]ṉmābheśva-[ra*]rakṣai
||——TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 29th year (
of the reign) of the glorious king
Rāja-rāja-Kēsarivarman,
alias Śrī-Rājarājadēva,
who, (
in) his life of growing strength, during which,——(
in) the belief that, as
well as the goddess of fortune, the goddess of the great earth had become his
wife,——(
he) was pleased to destroy the ships (
at)
Kāndaḷūr-Śālai and conquered by (
his) army, which was victorious in great battles,
Vēṅgai-nāḍu, Gaṅga-pāḍi, Nuḷamba-pāḍi, Taḍīga-pāḍi, Kuḍamalai-nāḍu,
Kollam, Kaliṅ-gam, Īḻa-maṇḍalam, (
the conquest of which) made
(
him) famous (
in) the eight directions, and the seven and a half
lakshas
of
Iraṭṭa-pāḍi,——deprived the
Śeḻiyas of (
their) splen-dour at the very moment when
Udag[ai], which is worshipped everywhere, was
(
most) resplendent;——we, the citizens of
Mēṟpāḍi,
alias
Rājāśrayapuram, in
Tūñāḍu, (
a sub-division) of
Perumbāṇa-pāḍi in
Jayaṅkoṇḍa-Śōḻa-maṇḍalam, gave land to the
god
Mahādēva (Śiva) of the holy
Aṟiñjigai-Īśvara
(
temple),——which the lord
Śrī-Rāja-rājadēva had been pleased
to build in our city as a resting-place (
? paḷḷi-paḍai) for the king who fell
asleep
at
Āṟṟūr,——for the sacred temple, for the temple
enclosure,
for the temple court, for the temple garden, and for the environs
of the temple.
(L. 2.) The (
four) boundaries of (
this land are) to the west of the river called
Nugā; to the north of the limit, eighty-seven rods (
in length), of the
high-road which, at a breadth of two rods, leads westward from the
Nugā river along
the northern extremity of the waste land of the garden of the merchant (
vyāpārin)
Āchcherumāṉ Vayiramēgaṉ, (
who resides) in the high-street of
Mummaḍi-Śōḻa in this village; to the east of the street which leads up northward
from this limit to
Mattavāṇachchēri, (
the quarter) of the dancing-girls
of the god of the
Śōḷēndrasiṁhīśvara (
temple); and to the south of the
high-road which, at a breadth of four rods, leads eastward to the river called
Nugā
along the southern extremity of the temple garden on the south of the temple of the lord
Śōḷēndrasiṁhīśvara. The land enclosed within these four great boundaries,
(
which measures) five thousand one hundred and thirty-six and a half
kuḻi by the
rod of eighteen spans, by which our village is measured and divided, we gave to this god as
tax-free temple land. The channel, a quarter rod in breadth, (
which flows) through this
land from the river called
Nugā (
and) supplies water to this land and to the
iluppai field of this god, shall (
continue to) supply water to this
land and to the
iluppai field of this god.
(L. 3.) Thus we, the citizens of Mēṟpāḍi, alias Rājāśrayapuram,
having engraved (this) on stone, gave (this land) as tax-free temple land. At the
bidding of these citizens, I, the accountant (karaṇattāṉ) of this city,
Nārāyaṇaṉ Aḍaikkalavaṉ, wrote (this). This is my writing. This (gift
is placed under) the protection of all Māhēśvaras.
No. 16.——ON THE BASE OF THE CHOLESVARA SHRINE.
The date of this inscription is the same as that of No. 15. The inscription records that the
citizens of
Mēṟpāḍi granted to the
Aṟiñjigai-Īśvara temple the hamlet of
Pulikkuṉṟam on the west of the river
Nugā,
on the north of
Kukkaṉūr, on the east of
Teṉkoḷḷi, and on the south of
Pālainellūr. Pulikkuṉṟam itself is not found on the map; but its southern
boundary, Kukkaṉūr,
is situated on the road from Tiruvallam to Mēlpāḍi,
and its western and northern boundaries, Teṉkoḷḷi and Pālainellūr, are probably the modern
Tempalle and Śrīpādanellūr.
TEXT.
1
svasti śrī [||*]
tirumakaḷ polapperunilaccelviyuntaṉakkeyurimai
pūṇṭamai maṉakkoḷkkāntaḷar•• kkemaṟuttaruḷi
veṅkaināṭuṅkaṅkapāṭiyun taṭīka-pā[ṭi]yuṅkuṭamalaināṭuṅkollamuṅkaliṅkamumeṇṭicai pukaḻ
taravīḻamaṇṭala[mu]-miraṭṭapāṭiyeḻaraiyilakkamuntiṇṭiṟal
veṉṟittaṇṭāṟkoṇṭa taṉṉeḻil vaḷaruḻi ellāyāṇṭuntoḻuta[k*]ai
viḷaṅkum yāṇṭe ceḻiyaraitte[cu] koḷ
śrīko[vi]rājarājakesaripa[r*]mmarāṉa
śrīrājarājadevaṟku yāṇṭu 29 [ā]vatu
jayaṅkoṇṭacoḻamaṇṭalattupperumpāṇappāṭitturañāṭṭu meṟpāṭiyāṉa rājāśrayapurattu nakarattom [ā]ṟṟurarttu[ñ]ciṉa tevark-kuppaḷḷipaṭaiyāka uṭ[ai]yār
śrīrājarājadevar eṅkaḷ nakarattil eṭuppi-ttaruḷiṉa
aṟiñcikaiīśvarattu mahādevarkku
veṇṭunivantaṅkaḷukkuttevatā-ṉamāka nāṅkaḷ kuṭutta nilamāva[tu] [|*]
eṅkaḷarkkuppiṭākaiyākappe[ṟ]-ṟuṭaiya[vūru]kaḷil
maṉaivaḻi kūṟiṭātu nakarappotuvāykkiṭanta [pu]li[k]kuṉ-ṟattukku(kku)kkiḻ[p]āṟkellai nu[k]āveṉṉumāṟṟukku meṟku[m
|*]2
te[ṉpāṟ]kellai kukkaṉūr ellaikku vaṭakkum [|*] [m]elpāṟkellai
te-[ṉ]koḷḷi ellaikkukkiḻakkum [|*] vaṭapāṟkellai pālainellūr ellaik-kutteṟkum [|*] innāṟ[p]erellaiyuḷ[ḷu]naṭu[vu]paṭṭa
pulikkuṉṟam nirni-la[mu]ṅkollaiyuṅkāṭum
uṭpaṭa[vuṇṇilamo]ḻiviṉṟi ippulikkuṉṟattu ni[y]ai
epp[e]rpap[pa]tum ittevar[k*]ku veṇṭunivantaṅkaḷukkutteva-tāṉa i[ṟ]aiyiliyākaccilālekai ceytu kuṭuttom meṟpā[ṭi]yāṉa rā-jāśrayapurattu nakarattom [|*] nakarattār colla eḻutiṉeṉ
innakarakkara-[ṇa*]tt[ā]ṉ nārāyaṇaṉa[ṭai]kkalava[ṉeṉ] [|*]
[i]vaiyeṉṉe[ḻu]ttu ||——itu paṉmābheśva[ra*]rakṣai ||——TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 29th year (
of the reign) of the glorious king
Rāja-rāja-Kēsarivarman,
alias Śrī-Rājarājadēva,
who,
etc.,——we, the citizens of
Mēṟpāḍi,
alias
Rājāśrayapuram, in
Tūñāḍu, (
a subdivision) of
Perumbaṇa-pāḍi in
Jayaṅkoṇḍa-Śōḻa-maṇḍalam, gave the following
land as temple land for the expenses (
nibandha) required by (
the god)
Mahādēva of the
Aṟiñjigai-Īśvara (
temple), which the lord
Śrī-Rājarājadēva had been pleased to build in our city as a resting-place for the
king who fell asleep at
Āṟṟūr. The eastern boundary of
Pulikkuṉṟam,——(
which is one) among the villages that were acquired and belong
to our village as hamlets (
piḍāgai), which is not divided into
house-sites (
maṉai),
and which is the common property of the
city,——(
is) to the west of the river called
Nugā; the southern boundary
(
is) to the north of the boundary of
Kukkaṉūr; the western boundary
(
is) to the east of the boundary of
Te[ṉ]koḷḷi; and the northern boundary
(
is) to the south of the boundary of
Pālainellūr.
(L. 2.) (
The village of)
Pulikkuṉṟam, enclosed within these four great
boundaries,—— the whole land of this
Pulikkuṉṟam, including wet land, dry land and
jungle, (
and) not excluding the cultivated land,
——we, the citizens of
Mēṟpāḍi,
alias Rājāśrayapuram, gave for the expenses required
by this god, as tax-free temple land, having engraved (
this) on stone. At the bidding of
the citizens, I, the accountant of this city,
Nārāyaṇaṉ Aḍaik-kalavaṉ, wrote (
this). This is my writing. This (
gift is placed
under) the protection of all
Māhēśvaras.
No. 17.——ON THE NORTH WALL OF THE CHOLESVARA SHRINE.
This inscription is written in beautiful florid characters, resembling those of the
large Leyden grant, but mixed with letters of the usual type, especially after line 12. It is
dated in the same year as Nos. 15 and 16, and records the grant of a lamp to the
Aṟiñjīśvara temple at Mēṟpāḍi.
TEXT.
1 svasti śrī [||*] tirumakaḷ polapperunilaccelviyunta-
2 ṉak[ke]yu[ri]mai pūṇṭamai maṉakkoḷkkānta[ḷū]rccā-
3 [lai] kalamaṟuttaruḷi veṅkaināṭuṅkaṅkapāṭiyum nuḷam[pa]-
4
[p]āṭiyuntaṭikaipāṭiyuṅkuṭamalaināṭuṅkollamuṅkaliṅkamum
5 eṇṭicai pukaḻ
taravīḻamaṇṭalamumiraṭṭapāṭiyeḻaraiyilakkamuntiṇ[ṭi]-
6
ṟal veṉṟittaṇṭāṟkoṇṭa taṉṉeḻil vaḷaravuḻiyellā-7 yāṇṭuntoḻutakai viḷaṅkum yāṇṭe ceḻiyaraittecu ko-
8 ḷ śrīko rājarājarājakesarivarmmarāṉa
śrīrājarājadevaṟku yāṇ[ṭu]
9 [2]9 āvatu
jayaṅkoṇṭacoḻamaṇṭalattupperumpāṇap[p]āṭittūñāṭ[ṭu]
10 meṟpāṭiyāṉa rājāśrayapurattu āṟṟūrttuñciṉa
devaṟkuppaḷḷipaṭai-
11
[y]āka uṭaiyār śrīrājarājadevar eṭuppittaruḷiṉa
tiruvaṟiñciśvarattu12 mahādevaṟku veṇkuṉṟakkoṭṭattu maruta[n*]āṭṭu veḷḷāḷaṉ
aruvāk-
13 [kīḻāḷ] muttikaṇṭaṉeṉ vaitta tiruna[n*]tāviḷakku oṉṟiṉukku
14
v[ait]ta cāvā muvāpperāṭu toṇṇūṟṟāṟuṅkaikkoṇṭu15 ni[catam] uḻakku ney rājakecariyāl cantirātittavaṟ
aṭ[ṭu][va*]tāneṉ i-rā[jā]śrayapurattu
16 [i]ṭ[aiya]n eṇi keṅkātiraneṉ [||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 29th year (
of the reign) of the glorious king
Rāja-rāja-Rājakēsarivarman,
alias
Śrī-Rājarājadēva, who,
etc.,——I, the cultivator (
Veḷ-ḷāḷaṉ)
Aruvā-[Kīḻāḷ] Muttigaṇḍaṉ of
Marud[a-n]āḍu
in
Veṇkuṉṟa-kōṭṭam, gave one perpetual lamp to (
the god)
Mahādēva of the holy
Aṟiñjīśvara (
temple),——which the lord
Śrī-Rājarājadēva had been pleased to build as a resting-place for the king who
fell asleep at
Āṟṟūr, in
Mēṟpāḍi,
alias
Rājāśrayapuram, (
a city) in
Tūñāḍu, (
a sub-division) of
Perumbāṇa-pāḍi in
Jayaṅkoṇḍa-Śōḻa-maṇḍalam,——(
and) assigned to (
this lamp)
ninety-six full-grown ewes, which must neither die nor grow old.
(L. 14.) Having received (these ewes), I, the shepherd Ēṇi Gaṅgādharaṉ of
Rājā-śrayapuram, shall pour out daily, as long as the moon and the sun
endure, (one) uḻakku of ghee, (measured) by the Rājakēsari).
No. 18.——ON THE NORTH WALL OF THE CHOLESVARA SHRINE.
This inscription is dated in the 9th year of the reign of
Parakēsarivarman,
alias Rājēndra-Chōḷadēva. It records that certain shepherds of
Mēṟpāḍi pledged themselves to supply ghee for a lamp in the
Aṟiñjīśvara temple. This declaration was made
before
Lakuḷīśvara-Paṇḍita, the head of a
Maṭha connected with the
temple. The name Lakuḷīśvara is interesting, because it suggests that the
Maṭha at
Mēṟpāḍi was a branch establishment of the
Lakulīśa-Pāśupatas of
Kārōhaṇa in Gujarāt, who are referred to in the Cintra
praśasti.
The inscription ends with the signature of a local merchant, who may have been the
donor of the lamp.
TEXT.
1
svasti śrī [||*]
tiru maṉṉi vaḷara irunilamaṭantaiyum
poṟcayappāvaiyum cir-ttaniccelviyu-2
ntan pe[ru]nteviyarāki[yi]ṉpuṟa neṭituyilūḻiyuḷ i[ṭ]aituṟaināṭuntu[ṭa]rvanave-lippa-3 ṭar vanavāciyum cuḷḷi[c*]cūḻmatiṭkoḷḷi[p]pāk[k]aiyum naṇṇaṟkaruma-
4
raṇ maṇṇaikkaṭakka[mu]m po[ru]kaṭaliḻattaraiyar
tamuṭiyumā[ṅ]kavar5 teviyaroṅkeḻil muṭiyumuṉṉavar [pa*]kkaltteṉṉavar [v]aitta
6
cuntaramuṭiyumintiranāraḻanteṇṭirai īḻama-7 ṇṭala[mu]ḻuvatumeṟipaṭaikkeraḷan [mu]-
8 ṟaimaiyil cūṭuṅkulatanamākiya palar puka-
9 ḻ muṭiyuñceṅkatirmālaiyuñcaṅkatir ve-
10
laittol peruṅkāval palapaḻantivuñce[ru]-11
viṟcinavil irupattorukālaraicukaḷai kaṭṭa paracirāman12
mevaruñc[ā]ntimattivaraṇ karuti iruttiya
cemp[oṟ]ṟiru-13 ttaku muṭiyum payaṅkoṭu paḻi mika [mu]ca[ṅ]kiyil [mu]tukiṭṭoḷitta
14 cayaciṅkaṉ aḷapperum pukaḻoṭu [pī]ṭi ilaṭṭapāṭi eḻarai
ilakkamuna[va]-
15 neti[k]ku[la]ppe[ru]malaikaḷumāp[p]e[ru]ntaṇ[ṭā]ṟkoṇ[ṭa]
kopparakesari[pa]-
16 nmarā[ṉa*]
śrī[rā]jentracoḻadevarkku yāṇṭu
9tāvatu jayaṅkoṇṭa[c][o]-
17 ḻamaṇṭala[t]tu perumpāṇappāṭittūynāṭṭu meṟpāṭiyāna
rāj[ā]śra[ya*]-
18
purattu tiru[va]ṟiñciśvarammuṭaiya
mah[ā*]devar maṭamuṭaiya ilakuḷi[śva]-19 rapaṇṭitar kanmikaḷukku ittevarāṭu toṇṇūṟu
kaiykk[o]ṇ[ṭu]
20 tirunantāviḷakku onṟinukku erikka neyyaṭṭuvatāka
[iv]vūrirukkumiṭ[ai]-
21 [ya]n eṟaṉ cātta[nu]kku ivvūrirukkum iṭaiyan kalli kuṭṭeṟanum pu-
22 ṉṉai ciṅkanum eṇi kaṅkātaranum vāṇan
co[m]ā[ta][ṉu*]ntaṇṭanāṉai[yu]-
23 m nampi cātevanu[m*] ayiti kāṭāṭi[yu*]m nampi tiṇaiyanum nampi
paṉṟiyu-
24 m vāṇan puḷiya[nu][m*] āka ivvaṉaivomoṭṭippuṇaippaṭṭa paricāvatu
[|*] i-
25 ṭaiyaneṟaṉ cāttaṉaikkoṇṭu tirunantāviḷakkoṉṟinukku
rā[ca]ke-
26 cariyāl nicatam uḻakku [n]eyyaṭ[ṭu]vippatākavum [|*] [i]vaṉ cāvilum
[po]ki-
27 lum ciṟai taḷai caṅkili pukilum ivvaṉaivo[mu]ṉpu [ni]ṉṟome ca-
28 ntirātittavaṟ ti[ru]viḷakkerikka neyaṭṭuvatāka puṇaippaṭṭom
ivvaṉaivom [|*]
29 ivarka[ḷ] veṇṭav[e]ḻutineṉ i[n*]nakarakkaraṇattān poṉṉāli [a]ṟu-
30 pattiruvaneṉ eḻuttu ||——rācāśra[ya]purattu viyāpāri am[mu]ri
[i]ḷa[m]peru-
31 nti [||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 9th year (
of the reign) of king
Parakēsarivarman,
alias Śrī-Rājēndra-Śōḻadēva, who,——in
(
his) life of high prosperity, while Fortune, having become constant, was increasing,
(
and) while the goddess of the great earth, the goddess of victory in battle, and the
matchless goddess of fame rejoiced to have become his great queens,——conquered with
(
his) very great army
Iḍaituṟai-nāḍu; Vanavāśi, whose warriors (
were
protected by) walls of continuous forests;
Koḷḷippākkai, whose walls
were surrounded by
śuḷḷi (trees); the camp of
Maṇṇai,
whose fortifications were unapproach-able; the crown of the king of
Īḻam, (
who was as impetuous as) the sea in fighting; the exceedingly
beautiful crowns of the queens of that (
king); the crown of
Sundara and
the pearl necklace of
Indra, which the king of the South (
i.e. the
Pāṇḍya) had previously given up to that (
king of Īḻam); the whole
Īḻa-maṇḍalam on the transparent sea; the crown praised by many and the garland of
the Sun, family-treasures which the arrow-shooting (
king of)
Kēraḷa
rightfully wore; many ancient islands, whose old and great guard was the sea which resounds
with conches; the crown of pure gold, worthy of Lakshmī, which
Para-śurāma, having considered the fortifications of
Śāndimattīvu
impregnable, had deposited (
there), when, in anger, (
he) bound the kings
twenty-one times in battle; the seven and a half
lakshas of
Ilaṭṭa-pāḍi,
(
through the conquest of whose) throne
immeasurable fame arose, (
and
which he took from)
Jayasiṁha, who, out of fear (
and) full of vengeance,
turned his back at
Muśaṅgi and hid himself; and the principal great mountains
(
which contained) the nine treasures (
of Kuvēra);——before the
Pūjāri
(
kaṉmigaḷ)
Lakuḷīśvara-Paṇḍita, (
the head) of the
Maṭha
of (
the god)
Mahādēva of the holy
Aṟiñjīśvara (
temple) in
Mēṟpāḍi,
alias Rājāśrayapuram, (
a city) in
Tūy-nāḍu, (
a subdivision) of
Perumbāṇa-pāḍi
in
Jayaṅkoṇḍa-Śōḻa-maṇḍalam,——we, all the following shepherds of this village:
Kalli Kuṭṭēṟaṉ, Puṉṉai Śiṅgaṉ (
i.e. Siṁha),
Ēṇi
Gaṅgādharaṉ, Vāṇaṉ Śō[m]ā[da]ṉ (
i.e. Sōmanātha),
Taṇḍaṉ Āṉai, Nambi Śādēvaṉ (
i.e. Sahadēva),
Ayidi Kāḍāḍi,
Nambi Tiṇaiyaṉ, Nambi Paṉṟi and
Vāṇaṉ Puḷiyaṉ, agreed to become security
for
Ēṟaṉ Śāttaṉ, a shepherd of this village, (
who) had received ninety
ewes of this temple, in order to supply ghee for burning one perpetual lamp.
(L. 24.) (We) shall cause the shepherd Ēṟaṉ Śāttaṉ to supply daily to one
perpetual lamp (one) uḻakku of ghee, (measured) by the Rājakēsari.
(L. 26.) If he dies, absconds, or gets into prison, fetters (or) chains, we, all
these aforesaid persons, are bound to supply ghee for burning the holy lamp as long as
the moon and the sun endure.
(L. 29.) At the desire of these persons, I, the accountant of this city,
Poṉṉāli Aṟubattiruvaṉ, wrote (this). (This is) my writing.
(L. 30.) (The signature of) Am[mu]ri [I]ḷa[m]-Perundi, a merchant
(vyāpārin) of Rājāśrayapuram.
No. 19.——ON THE SOUTH WALL OF THE SOMANATHESVARA SHRINE.
This inscription is dated in the 14th year of the reign of the Chōḷa king Rājarāja
I. and mentions the conquest of
Kuḍamalai-nāḍu and of the Śeḻiyas (
i.e.
Pāṇḍyas) in addition to those recorded in No. 3 of this volume. Instead of
Taḍigai-pāḍi, Taḍīga-pāḍi or Taḍiya-vaḻi
it reads
Taḍiya-pāḍi. The king is designated by two different names,
viz. Rājarāja-Rājakēsarivarman and
Mummuḍi-Chōḷadēva. The
second name means ‘the Chōḷa king (who wears) three crowns,’
viz. those of the
Chōḷa, Pāṇḍya and Chēra kingdoms.
The inscription records that
Īrāyiravaṉ Pallavayaṉ, a well-known officer of
Rāja-rāja I. and Rājēndra-Chōḷa I.,
made over 15
kaḻañju of gold to the assembly of
Tiru-vallam,
who, in return, assigned 1,000
kuḻi of land in the hamlet of
Vāṇasamudram
near Tiruvallam to the
Chōḷēndrasiṁhēśvara (now Sōmanāthēśvara) temple at
Rājāśraya-puram (
i.e. Mēlpāḍi). This land was made over to an
inhabitant of Rājāśrayapuram, who had to supply ghee for a lamp in the temple.
TEXT
1 svasti śrī [||*] tirumakaḷ pola[p]perunilaccelviyu-
2 ntanakkeyurimai pūṇṭamai
maṉakkoḷkkarutikkāntaḷūr-
3 ccālai kalamaṟutta[ru]ḷikkaṅkapāṭiyuṉuḷampapāṭi[yu]m
4 taṭiyapāṭiyu[m*]
veṅkaināṭuṅkuṭamalaināṭuntaṇṭāṟk[o]-
5 ṇṭa taṇṇeḻil vaḷaroḷi c[e]ḻiyaraittecu ko[ṇ]ṭa
6 śrīmummuṭicoḻadeva[ṟ]ku ko
rājarājar[ā]jake[sa]-
7 rivanmaṟkiyāṇṭu 14 āvatu [pa]ṭuvūrkkoṭṭat[tu]
miy[yā]-
8 ṟunāṭṭu tiruvallattu sabhaiyom coṇāṭṭu
teṉkarai[p]-
9
pāmpu[ṇi]kkūṟṟattaraicūrarai[cūru]ṭaiyāṉ irāyirava[ṉ]
pal-10 lavayaṉāṉa mummuṭiccoḻapocaṉ pakkal nāṅ[kaḷ] ko[ṇ]ṭu
11
kaṭava [p]oṉ ddharmmakaṭṭaḷaittuḷai niṟai
patiṉaiṅkaḻañcu [|*] [i]-12
ppo[ṉ*] 15
kaḻañcukkumākattūynāṭṭirājāśri[yapu]ra[ttu]
coḻe-13 ntraciṅkaī[śva]ramuṭaiya
mahādevaṟku ca[ntr]ādityavat orutirunantā-
14 viḷakkerippataṟku [e]ṅkaḷ m[e]lpiṭākai
vā[ṇa]samu[dra]tti[ṉ]
15 kīḻmañcikkamāṉa nilam ciṟṟampalattukkolāl vaitta
16 kuḻiyāyiram [|*] ivvāyiraṅkuḻiyuṅk[o]ṇṭivvirājāśra-
17 yapurattu arumoḻitevapp[e]runte[ru]viṟcaṅkarappāṭi-
18 yāṉ kaṇṭaṉ maṟavaṉāṉa coḻentiraciṅkamā[yi]laṭṭiye
19 ittirunantāviḷakkukku nicatam uḻa[kku] n[e]yyaṭṭuva[ta]ṟku
[i][p*][ bhūmi]
20
ko[ṇ]ṭu aṭṭu[n]āka kuṭuttom sabhaiyom [|*]
iddha[r*]mma[m] panmā- [he]-21 śvarar rakṣai [||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 14th year (
of the reign) of
Śrī-Mummuḍi-Śōḻa-dēva, (
alias) king
Rājarāja-Rājakēsarivarman, who, (
in his) tender youth,
during which,——having formed the belief
that, as well as the goddess of
fortune, the goddess of the great earth had become his wife,——(
he) was pleased to
destroy the ships (
at)
Kāndaḷūr-Śālai and conquered by
(
his) army
Gaṅga-pāḍi, Nuḷamba-pāḍi, Taḍiya-pāḍi, Vēṅgai-nāḍu and
Kuḍamalai-nāḍu,——deprived the
Śeḻiyas, whose lustre had been growing, of
(
their) splendour;——we, the assembly of
Tiruvallam in
Mīyāṟu-nāḍu,
(
a subdivision) of
Paḍuvūr-kōṭṭam, have received fifteen
kaḻañju
of gold, weighed by the balance (
used in the case) of charitable ediets
(
dharma-kaṭṭaḷai), from
Īrāyiravaṉ Palla-vayaṉ,
alias
Mummuḍi-Śōḻa-Pōśaṉ, the lord of
Araiśūr (
and a native of)
Araiśūr in
Pāmbuṇi-kūṟṟam, (
a subdivision) on the southern bank
(
of the Kāvērī) in
Śōṇāḍu.
(L. 11.) For these 15
kaḻañju of gold, (
we) assigned one thousand
kuḻi,
(measured) by the rod of
Śiṟṟambalam,
of land which formed the
eastern
mañjikkam of
Vā[ṇa]-samu[dr]am, a
hamlet to the west of our (
village),
to (
the god)
Mahādēva of the
Śōḻēndrasiṁha-Īśvara (
temple) at
Rājāśrayapuram in
Tūy-nāḍu, for burning one perpetual lamp as long as
the moon and the sun endure.
(L. 16.) These one thousand kuḻi of land we, the assembly, made over (to)
Kaṇḍaṉ Maṟavaṉ, alias Śōḻendrasiṁha-Mā[yi]laṭṭi, of
Śaṅkarappāḍi, (who resides) in the high-street of Arumoḻidēva in
this Rājāśrayapuram, in order to supply to this perpetual lamp (one) uḻakku
of ghee daily.
(L. 20.) This charity (is placed under) the protection of all Māhēśvaras.
III.——INSCRIPTIONS IN THE PASUPATISVARA TEMPLE AT KARUVUR.
The town of
Karuvūr, which I visited in 1890, is the head-quarters of a tāluka of
the Coimbatore district and a station on the Railway line from Erode (Īrōḍu) to
Trichinopoly. It contains a temple of Śiva, which is now called
Paśupatīśvara.
This is a Sanskrit rendering of the ancient name of the temple,
Tiruvāṉilai,
i.e. ‘the holy cow-stable,’
which occurs already in the
Dēvāram and is exclusively used in the subjoined inscriptions.
The inscriptions of the Tiruvāṉilai or Paśupatīśvara temple belong to the time of
the
Chōḷa kings
Vīrarājēndra I. (No. 20),
Rājēndra (Nos. 21
and 22),
Kulōttuṅga-Chōḷa III. (Nos.23 and 24), and
Vīra-Chōḷa (No. 26). The two inscriptions of
Kulōt-tuṅga-Chōḷa III. attribute to Karuvūr the surname of
Muḍivaḻaṅgu-Śōḻapuram. Karuvūr in the Coimbatore district has
been erroneously identified by European scholars with another place of the same name, which is
said to have been the capital of the
Chēra kingdom and is mentioned as such by
Ptolemy.
This other town of Karuvūr was also called
Vañji and is
perhaps identical with
Magōdai or
Tiruvañjaikkaḷam near Cranga-nore in the Cochin State.
The ancient name of the tract of country, in which Karuvūr is situated, was
Koṅgu (No. 23). In the inscriptions of Vīrarājēndra I. and Rājēndra (Nos. 20 to
22) we find, instead of Koṅgu, the term
Adhirājarāja-maṇḍalam, and in those of
Kulōttuṅga-Chōḷa III. (Nos. 23 and 24)
Śōḻa-Kēraḷa-maṇḍalam. In an
inscription of Vikrama-Chōḷa at Koḍumuḍi occurs the designation “
Koṅgu,
alias Vīra-Śōḻa-maṇḍalam.” In the time of Rājarāja I. and
Rājēndra-Chōḷa I. it was included in
Kēraḷāntaka-vaḷanāḍu.
Among the districts of Koṅgu, the Karuvūr inscriptions mention
Veṅgāla-nāḍu and
Taṭṭaiyūr-nāḍu. To the former belonged
Karuvūr (Nos. 20, 23
and 24),
Pākkūr (No. 20),
Kaṇavadinallūr (No. 21),
Nelvāyppaḷḷi or
Nelluvāyppaḷḷi (Nos. 22 and 26),
Puṉṉam (No.
24),
Āndaṉūr (Nos. 22 and 26),
Kāraittuṟai and
Ādichchamaṅgalam
(No. 26). In Taṭṭaiyūr-nāḍu were included
Maṉṉaṟai and
Kēraḷapaḷḷi (No. 23),
Tēvaṇappaḷḷi and
Nōmbalūr (No. 24).
Instead of Taṭṭaiyūr-nāḍu, the inscriptions at Tañjāvūr and Sōmūr
use the form
Taṭṭaigaḷa-nāḍu. Another district of Koṅgu was
Naṟkāviri-nāḍu, in which
Koḍumuḍi was situated.
According to an inscription of the Hoysaḷa king Vīra-Vallāḷadēva at
Pērūr near Coimbatore (No. 569 of 1893), Pērūr belonged to
Pērūr-nāḍu, a district of
Koṅga-maṇḍalam.
No. 20.——ON THE SOUTH WALL OF THE PASUPATISVARA SHRINE.
This inscription refers itself to the time of
Rājakēsarivarman,
alias
Vīrarājēndra-dēva (I.) (line 11), and records a royal grant which was
to take effect “from the year which followed after the third year,”
i.e. from the fourth year, of the king's reign. It opens with a panegyrical account of
the donor, which resembles the introductions of four other inscrip-tions of his,
viz.——
1. Tv. = an inscription of the second year in the Śvētāraṇyēśvara temple at
Tiruveṇ-kāḍu in the Tanjore district (No. 113 of 1896).
2. Tk. = an incomplete and undated inscription in the Jalanāthēśvara temple
at
Takkōlam in the North Arcot district (No. 19 of 1897).
3. M. = an inscription of the fifth year in the Rājagōpāla-Perumāḷ temple
at Maṇimaṅgalam in the Chingleput district (No. 2 of 1892).
4. G. = a much damaged inscription of the fifth year in the Br̥hadīśvara temple
at Gaṅgaikoṇḍa-Śōḻapuram in the Trichinopoly district (No. 82 of 1892).
The historical introductions of these four inscriptions have been compared with the text of
the subjoined inscription, and a selection of their various readings is given in
the footnotes.
The period of the reign of Rājakēsarivarman,
alias Vīrarājēndradēva I., can be
approxi-mately fixed in the following manner. According to his inscriptions, he
defeated
Āhava-malla and his two sons,
Vikkalaṉ and
Śiṅgaṇaṉ, at
Kūḍalśaṅgamam.
This battle is mentioned
in the
Kaliṅgattu-Paraṇi (viii. 29) and in the
Vikkirama-Śōḻaṉ-Ulā.
In these two poems the victor at Kūḍalśaṅgamam is placed after the
Chōḷa kings
Rājarāja I. (
Kaliṅ-gattu-Paraṇi, viii.
24, and
Ind. Ant. Vol. XXII. page 142, note 3),
Rājēndra-Chōḷa I. (viii.
25, and
l.c. note 4),
Rājādhirāja (viii. 26, and
l.c. note 5),
Parakēsarivarman,
alias Rājēndradēva (viii. 27, and
l.c.
No. VII.),
and a king who has not yet been identified (viii. 28, and
l.c. No. VIII.). After the victor of Kūḍalśaṅgamam, the
Vikkirama-Śōḻaṉ-Ulā places another king, of whom no particulars are given
(
l.c. No. X.),
Kulōttuṅga-Chōḷa I. (
l.c. note 7), and
Vikrama-Chōḷa (
l.c. note 8).
Now, Professor Kielhorn's
astronomical calculations have definitely established the two facts that
Rājādhirāja reigned from A.D. 1018 to about 1050, and that
Kulōttuṅga-Chōḷa I. was crowned in A.D. 1070.
Conse-quently, the victor at
Koppam (Parakēsarivarman,
alias
Rājēndradēva) and the victor over the
Kuntaḷas at
Kūḍalśaṅgamam (Rājakēsarivarman,
alias Vīrarājēndradēva I.) must have
reigned between A.D. 1050 and 1070. Further, as I have stated before,
Āhavamalla and his two sons, Vikkalaṉ and Śiṅgaṇaṉ, who were the opponents of the three
Chōḷa kings Rājēndra, Vīrarājēndra I. and Kulōttuṅga I., have to be identified with
the Western
Chālukya king
Āhavamalla-Sōmēśvara I. (A.D. 1044 and 1068)
and two of his sons,
Vikra-māditya VI. (A.D. 1055-56 and 1076 to 1126)
and
Jayasiṁha III. (A.D. 1064 and 1081-82).
Kūḍalśaṅgamam, the site of Vīrarājēndra's victory over the Chālukyas, has
been located by Mr. V.Kanakasabhai Pillai at the junction of the Tuṅgabhadrā and
Kr̥shṇā.
But both
kūḍal and
saṁgama mean ‘junction’ and
might refer to the confluence of any two rivers,
e.g. to
Kūḍali at the
junction of the Tuṅgā and Bhadrā.
The battle of Kūḍal-śaṅgamam was the third occasion
on which Vīrarājēndra I.
professes to have defeated the Chālukyas. He had already before driven
Vikkalaṉ from
Gaṅga-pāḍi over the
Tuṅga-bhadrā (l. 3 f.), and on a second
occasion he had defeated an army which his enemy had sent into
Vēṅgai-nāḍu under
the
Mahādaṇḍanāyaka Chāmuṇḍarāja. The latter was killed and his
daughter
Nāgalai, who was the queen of
Irugayaṉ, mutilated (l. 4 f.).
Chāmuṇḍa-rāja is probably identical with the
Mahāmaṇḍalēśvara
Chāvuṇḍarāya of
Banavāsi, who is mentioned by Dr. Fleet
as a feudatory of
Sōmēśvara I. with the dates A.D. 1045-46 and
1062-63. Two other chiefs whose names occur in the account of the battle of Kūḍal-śaṅgamam,——though the context does not show on which side they were
fighting,——
Kēśava-Daṇḍanāyaka and
Mārayaṉ (l. 6), are
perhaps identical with two other feudatories of the Chālukyas, the
Daṇḍanāyaka Kēśavādityadēva (
l.c. p. 443) and
Mārasiṁha (
ibid. p. 439).
The whole Chālukya camp fell into the hands of Vīrarājēndra I., including the wives
of the enemy, the boar-banner, and the female elephant
Pushpaka (l. 8 f.). In the
concluding portion of the introduction (l. 9 f.), the king claims to have killed the king of
Pottappi,
the
Kēraḷa king, the younger brother of
Jananātha of
Dhārā, the
Pāṇḍya king, and others.
Towards the beginning of the introduction (ll. 1-3) we learn the names of a few of
the king's near relatives. On his elder brother
Āḷavandāṉ he conferred the title
Rājarāja; on his son
Madhurāntaka the
Toṇḍai-maṇḍalam
(
i.e. the Pallava country) and the title
Chōḷēndra;
on his
son
Gaṅgaikoṇḍa-Chōḷa the
Pāṇḍi-maṇḍalam (
i.e. the
Pāṇḍya country) and the title
Chōḷa-Pāṇḍya; and on
Muḍikoṇḍa-Chōḷa the title
Sundara-Chōḷa.
According to the Tañjāvūr inscription of Kulōttuṅga I.
the name of
Vīrarājēndra's wife was
Arumoḻi-Naṅgai.
The immediate purpose of the subjoined inscription is to record that the king, residing in
his palace at
Gaṅgaikoṇḍa-Śōḻapuram (l. 11 f.), granted to the
Karuvūr temple the village of
Pākkūr, which, like Karuvūr itself (l. 14), belonged
to
Veṅgāla-nāḍu, a district of
Adhirājarāja-maṇḍalam (l. 12).
TEXT.
1
svasti śrī [||*]
[ti]ru vaḷara tira[ḷ pu]yattiru[ni]lavalaiyantaṉ
[ma]ṇippūṇeṉa-ttaṅki[p]paṉmaṇikkoṟṟaveṇkuṭai
niḻaṟkuvalaiyattuyirkaḷai[ppe]ṟṟa tāyilum pera
maṟṟuḷḷavaṟaikaḻalaracar taṉṉaṭiyiṉilotuṅkavuṟaipilattuṭaiy kaliyatu-votuṅ[ka mu]ṟaimai[yi]larumpeṟal tamaiyaṇai [mu]-2
[ṉva]n[t]āṉaiyirum puvi pu[ka]ḻ [i]rājarājaṉeṉṟoḷir [mu]ṇimuṭi cūṭṭi taṉṟirumai[n]taṉākiya
kaṅkaikoṇṭacoḻaṉaiye[ḻuy]āriyāṉai[c]ceṉaiccoḻa-pāṇ[ṭi]yaṉeṉṟuṇṭu[ya]r
maṇimuṭi[pp]āṇ[ṭi]maṇṭalaṅkuṭuttaru[ḷiy] vā-ṭkai vaṭikoṇṭakatirvel
muṭikoṇ-3
ṭac[o][ḻaṉaic]cuntaracoḻaṉeṉaccuṭar muṭi cūṭṭi[ya]nta[mi]l peruñ[ci]ṟap-paruḷittaṉ kiḷaivarulaka[t]tavaṟkuri[ya]vakaliṭam ve[ṟu ve]ṟaruḷi i[ka]l vi[ḷai] virukoṭu malaikkum vikkalaṉṟaṉṉoṭum
veñcilaittaṭakkai mā-c[ā]mantaraikkaṅka(ṅka)pāṭik-4
[ka]ḷa[tti]ṭaiṉiṉṟu tuṅkapattirikkarai pukatturantu aṅkavar
veṅ[k]ai[ṉā]ṭ-ṭiṭai miṇṭavar viṭṭa tā[ṅ]karum
peruvalit[ta]ṇṭu k[e]ṭat[t]ā[k]ki mā[ta]ṇṭanāyakkaṉ
[c]āmuṇṭarājaṉaicceṉṟavaṉ cirattiṉaiyaṟuttu ma[ṟ]-ṟavaṉ[o]rumakaḷākiyavirukaya-5
ttevi [nā*]kalaiyeṉṉunto[k]aiya[m]cāyalai mukattoṭu mukku veṟikki pakaittetir muṉṟām
vicaiyiṉummeṉṟetir [p]orutu pariyavantivaṉeṉa- k[ka]ruti[y] poruta pu[ṉa]l
kū[ṭa]lcaṅkama[t*]t[ā]kava[ma]l[laṉ] makaṉākiya vikkalaṉ ciṅkaḷaṉeṉṟivartammoṭummeṇ[ṇi][l cā*]mantarai6
veṉṟaṭu tūkki muṉ viṭṭuttaṉṟuṇai maṉṉaṉ
tāṉum piṉṉaṭuttiruntu [va]ṭakaṭaleṉṉa vakuttu vant[ā]ṉaiy[ai]
kaṭakaḷiṟoṉṟāl kalakkiyuṭal purik-kocalacciṅkaḷakko[ṭi]ppaṭai maṉṉaraittūci veṇkaḷiṟṟoṉtu[ṇit]tu [k]ecavata[ṇ]ṭanā[ya]kkaṉ kettaracaṉ ta[ṉiṭaṟa]l
[m][āraya*]ṉ (t)tiṟaṟ-7
pottayaṉi[ka]l ce[y]ya poṟko[t]ai muventiyeṉṟārtaṭuttuppila[ṉeka]- c[āma]nta[rai]cciṉṉa[pi]ṉṉañce[y]tu [pi]ṉṉai muta[li]yākiya
matuvaṇa[n]o-[ṭa] viritta talai[y]oṭu vik[ka]laṉoṭa[c]ce[ru]kkeḻilaḻintu
ciṅkaḷa-[ṉ]oṭa aṇṇalamutalikaḷa[ṉai]varummar poṟ[pa]ṇṇiṉa [pa][kaṭi*]ḻint[o]-8
ṭa ṉaṇṇiya ākava[ma*]llaṉumavaṟku muṉṉoṭa taṉ
vekaveṅkaḷiṟṟiṉai vila-kki vāka koṇaṅ[ka]va[r]
t[ā]ramummavar kulata[ṉamu]m caṅ[ku]muṉ[t]o-ṅkaluntāraiyum
periyum me[ka]ṭama[ya]mum veṇcāmaraiyum [k]ākkaik-ko[ṭi*]yum ma-9
karatoraṇamum pu[ṭpa]kap[pi]ṭi
por[k]ka[ḷi]ṟṟiṭamum pāypa[ri]ttoraiyo-ṭum [paṟi]t[tu] ceyy[oḷi]r vicaiyama[ṇi]ma[kuṭa]m[mi]c[ai]y[o]ṭun- [tic]ai[t]oṟum ciṉappu[li] celut[ti]kkucai koḷuttum puravippot-[tap]piventaṉai vāraṉai vaṉaikaḻal toṉṟaṉai-10
ttārācāṉātaṉṟam[piy]aipporkaḷattalaṅkalcūḻppacuntalaiyarintu polaṅkaḻa[lt]-teṉṉaṉai civallavaṉ makaṉ ciṟuvaṉai miṉ[ṉa]vilmaṇimu[ṭi]
virake[ca]ri-yai katakaṭakaḷiṟṟālut[ai]t[ti]ṭṭu matakoṭu
ceyittu varappākācceṅkol celu[tti] vetanitiyai11
viḷa[k]ki mituyar virattaṉikko[ṭi]ttiyākakkoṭiyoṭum eṟpavar varukeṉṟu niṟṟampa [p]orttoḻivāymai[yil] neyta viṟṟirunta
mevarumaṉuṉeṟi viḷaṅkiṭa(||)kko [i]rācakecari[
pa[r*]mma]
rāṉa uṭaiyār śrīvirarāj[e]ntra-devaṟku [|*]
keṅkaiko-12 ṇṭacoḻapurattukkoyiluḷḷāl tirumañcaṉacālaiyil eḻuntaruḷiyiruntu
utakam paṇṇiyaruḷiṉa atirājarājamaṇṭalattu
veṅkālaṉāṭṭuppākkūr veḷḷāṉ vakaiyiliṟaimutal tavirttu yāṇṭu 3
vatukketirāvatu mutal
13
ivvūr iṟaiyili t[e]vatāṉam tiruṉāmattukkāṇiyāka [i]ṟai pura[vu]
ciṟṟāyam elavaiyuka[v]ai maṉṟupāṭuteṇṭakuṟṟam uṭumpoṭi āmai tavaḻi puṟṟum eḻuvaṉa muḷaippaṉa kaṟṟup[pu]ṟpekkaramuṟcū[ṭ]ṭum [|*] ivvūr iṟai kaṭ[ṭi]ṉa kāṇikka[ṭa]ṉ14 poṉ muṉṉūṟṟu [mu]kkaḻañcaraiye mañcāṭi araimāvum nellu muv-[vā]yirattu [a]ñūṟṟu muppatto[ru]kala[ṉ]e tū[ṇi]yum [|*] iṉṉā-[ṭ]ṭukkaruvūrttiruvānilai mahādevaṟku iṟuppa[t]āka yāṇṭu
mutal iṟai-yili tevatāṉam tiruṉāmattukkāṇiyāka variyi-
15 viṭat[ti]ru[vā]y mo[ḻinta]ru[ḷi]ṉa paṭikku [|*] [ti]ruvāy mo[ḻintaruḷiṉā-re]ṉ[ṟu tiru]ma[ ntrao] lai
[kṣatri]ya[śikhā]ma[ṇi]va[ḷa]ṉāṭṭu
paṉai[yūrṉā]ṭṭu nerv[āyi]luṭaiyāṉ t[āḻi]tiruppaṉaṅk[ā]ṭuṭ[ai]yā[ṉ]
vāṉava[ṉp]pa[lla]-varaiyaṉe[ḻu]tiṉā[ṉu]m
tirumantraolaiṉāyakam
16 accutaṉ irājarājaṉāṉa toṇṭaimāṉum ūraṉ
uttamacoḻaṉāṉa irājarā-[ja]brahmā[dhi]rāyaṉum araiyaṉ
irājarājaṉāṉa vīrarāj[e]ntraja[ya]muriṉāṭāḻ-vā[ṉum] vīrarājentrama[ṅ]kalappe[ra]rai[ya]ṉum
ivarkaḷuṭa[ṉ] oppiṭṭuppu-
17
kunta k[e]ḻvippaṭiye nam variyiliṭṭu[k]koḷkaveṉ[ṉa] virapattiraṉ tillai-viṭaṅkaṉāṉa
villava[r]ājarājaṉ [e]ṟa ivaṉ eviṉa paṭiye
uṭa[ṉ]kūṭ-[ṭa]ttu atikāri[ka]ḷ
kṣi[triya]śikhāmaṇivaḷa[ṉā]ṭ[ṭu]
paṉaiyūr[n]ā[ṭ]ṭu jayaṅkoṇṭacoḻana-18
llūruṭaiyāṉ utaiyativā[ka]raṉ kūttāṭuvāṉāṉa virarājentramaḻavarāyarum vīra-rāje[ndra*]brahmā[dhi]rāyarum arumo[ḻi]tevavaḷaṉāṭṭu
ṉeṉmali[ṉā]ṭṭu p[e]riya[ku]ṭaiyū[r a]raṅkaṉ tirucciṟṟampalamuṭaiyāṉṉāṉa
vāṉava[ṉ]muve-ntira-19
ve[ḷ]āṉum a[tirā]tarā[cava]ḷaṉāṭ[ṭu t]e[vūrṉā]ṭ[ṭu
pa]ṉai[kku]ṭiyuṭai-[y]ā[ṉ kāṭa]ṉ vi[ti]viṭaṅ[kaṉā]ṉa
[ja]yaṅkoṇṭac[oḻa]viḻupparaiyarum
vi[c]ai[ya]rā[ja]n[taru]vaḷarnāṭ[ṭu
pu]li[yū]r[nāṭ]ṭup[pūṇ]ṭiyuṭaiyāṉ [at-tā]ṇic[ciyarura]ṉ [mu]ṭivi[ḻu]ppar[ai]ya[ṉu]m pa-20•• [ irājentra] bhaṭṭarum
irāja[r]āja[p]pāṇṭikulavaḷa[ṉā]ṭṭu uttamacoḻa-vaḷanāṭ[ṭu]
mu[ḷ]ḷiṉā[ṭṭu ni]karilico[ḻa]ṉāṭṭu matimaṅka[lattu] kocc[ā]k-k[ā]ṟpu[ṟat]tu viṇ[ṇava]n[ā*]rāyaṇabhaṭṭaṉum viṭaiyil
[a]tikā[ri]ka[ḷ u]yyak[ko]ṇ[ṭā]ṉum [i]ppaṭi-
21 .••••• kat[tiruvāy] m[oḻi]ntaru[ḷi]ṉa paṭik[ku] nam [vari]-yilār
va[riyi]l[e iṭ]ṭu i[ṟ]aiyi[li] t[e]vatāṉam tiruṉāmattukk[āṇiyā]ka-ttiruvānilai [ma]hā[d]evaṟku
avi[pe]liaṟcaṉāpoka[ttu]kkucce[m]pi[lum kallilum ve]ṭṭi ko-
22
ḷka [|*] [ip]paṭi[k]ku a[ṟ]cutaṉ irājanārāyaṇaṉ to[ṇ]ṭaimāṉ eḻu-ttu [|*] ūra[ṉ] uttamaco[ḻaṉāṉa]
irājarājabrahmā(ma)[ti]rāyaṉ eḻuttu [|*] [i]ppaṭikku arai[yaṉ vīra]rā[j*][e] . [ṉ]jaya[mu]rināṭāḻ[vāṉ]23
eḻut[tu] [|*] [i]p[pa]ṭi[k]ku virarājentra[ma]ṅ[ka]lapperarai[ya]ṉ eḻu[t]tu [|*]
ippa[ṭi]kku atikāri kṣatri[ya]śikhāmaṇivaḷaṉāṭṭu
[paṉai]yūr[n]ā[ṭ]ṭu [jaya-ṅko]ṇ[ṭa]coḻanallūruṭai[y]āṉ
utaiyativākaraṉ kū[ttāṭuv]ā[ṉ vī]ra-rājentramaḻavar[ā]yaṉ eḻu-24
[t]tu [|*] i[p]pa[ṭikku v]āṉavaṉmuve[nti]raveḷāṉ eḻuttu [|*]
ippaṭi-kku jayaṅkoṇṭacoḻaviḻu[p]paraiyaṉ eḻuttu [|*] ippaṭik[ku
attāṇi] ••••• [viḻu]p[par]aiya[ṉ eḻu]ttu [|*] ippa[ṭik]ku
[ti]ru- mantra[o]lai e[ḻu]tum vāṉa[va]ṉ[p]pallavaraiyaṉ eḻuttu [|*]
ippaṭi[kku vi]-25
[ṭ]aiya[ti]kā[ri u]yyakkoṇṭāṉ eḻut[tu] || itu
panmāheśvarara[kṣ][ai] [|*]
ittaṉmam nokku[v]āṉ [śrīp]ātam eṉ talai mele
[||*]TRANSLATION.
(Line 1.) Hail ! Prosperity ! While the goddess of fortune was prospering; while the circle
of the great earth rested on (
the king's) round arm (
as lightly) as his bracelet of
jewels, and while the shadow of (
his) royal white parasol (
set with) numerous
jewels protected the living beings of the circle of the earth (
more tenderly) than the
mother that bore (
them); while (
all) other kings (
wearing) sounding
ankle-rings took shelter at his feet; (
and) while the Kali (
age), in despair,
retreated to (
its) natural abode: the abyss,——(
the king) duly
bestowed a splendid crown of jewels on (
his) incomparable
elder brother,
[Āḷa]vandāṉ, (
along with the title) ‘
Rājarāja who is praised on the great earth.’
(L. 2.) (
He) was pleased to grant the
Pāṇḍi-maṇḍalam, whose crown of jewels
is exalted in this world, to his royal son
Gaṅgaikoṇḍa-Śōḻaṉ, (
along with
the title) ‘
Śōḻa-Pāṇḍiyaṉ, (
the leader) of an army of
very tall elephants.’ (
He) bestowed a brilliant crown on
Muḍikoṇḍa-Śōḻaṉ, whose hand (
held) the sword (
and) whose spear had a
sharp point, (
along with the title)
Sundara-Śōḻaṉ, and
conferred endless great distinctions (
on him). (Thus he) granted to each of his numerous
relations
suitable great riches.
(L. 3.) (He) drove from the battle-field in Gaṅga-pāḍi into the
Tuṅgabhadrā the Mahāsāmantas, whose strong hands (wielded) cruel
bows, along with Vikkalaṉ, who fought under a banner that inspired strength.
(L. 4.) (
He) attacked and destroyed the irresistible, great and powerful army which
he (
viz. Vikkalaṉ) had again despatched into
Vēṅgai-nāḍu; cut off the head
of the corpse
of the
Mahādaṇḍanāyaka Chāmuṇḍarāja; and
severed the nose from the face of his (
viz. Chāmuṇḍarāja's) only daughter, called
[Nā]galai, (
who was) the queen of
Irugayaṉ (
and) who
resembled a peacock in beauty.
(L. 5.) The enemy, full of hatred, met and fought against (
him) yet a third
time, hoping that (
his former) defeats would be revenged. (
The king) defeated
countless
Sāman-tas, together with these (
two) sons of
Āhavamalla, who were called
Vikkalaṉ and
Śiṅ-gaṇaṉ, at
Kūḍalśaṅgamam on the turbid river. Having sent the brave
van-guard in advance, and having himself remained close behind with the kings allied to him,
(
he) agi-tated by means of a single
mast elephant that army (
of
the enemy), which was arrayed (
for battle), (and which) resembled the northern
ocean. In front of the banner-troop,
(
he) cut to pieces
Śiṅgaṉ, (
the king) of warlike
Kōśal[ai], along with the furious
elephants of (
his) van-guard. While
Kēśava-Daṇḍanāyaka, Kēttaraśaṉ,
[Māraya]ṉ of great strength, the strong
Pōtta[ra]yaṉ (
and)
[Irēchchayaṉ] were fighting, (
he)
shouted:——“(
Follow)
Mūvēndi,
(
who wears) a garland of
gold !” and cut to pieces many
Sāmantas, who were deprived of weapons of war. Then
Maduvaṇaṉ, who was in command, fled;
Vikkalaṉ fled with dishevelled hair;
Śiṅgaṇaṉ fled, (
his) pride (
and) courage forsaking
(
him);
Aṇṇalaṉ and all others descended from the male elephants on which
they were fighting in battle, and fled;
Āhavamalla too, to whom (
they were)
allied, fled before them. (
The king) stopped his fast furious elephant, put on the
garland of victory, seized his (
viz. Āhavamalla's) wives, his family treasures,
conches, parasols, trumpets, drums, canopies,
white
chāmaras, the
boar-banner, the ornamental arch (
makara-tōraṇa), the female elephant (called)
Pushpaka, and a herd of war elephants, along with a troop of prancing horses, and,
amidst (
general) applause, put on the crown of victory, (
set with) jewels of red
splendour.
(L. 9.) (
He) despatched (
the banner of) the ferocious tiger into all directions
and cut off the beautiful heads, surrounded by garlands (
won) on battle-fields, of the
king of
Pottappi, whose horses chafed under the bridle, of
Vāraṉ, of the
[Kēraḷa], (
who wore) large ankle-rings, (
and) of the younger brother
of
Ja[na]nātha of
Dhārā. (
He caused to be) trampled down by a
furious
mast elephant the king of the South (
i.e. the
Pāṇḍya),
(
who wore) golden ankle-rings, the young son of
Śrīvallabha, (
and)
Vīrakēsarin,
whose crown of jewels glittered as the lightning, and
captured
Madakōḍu (?).
(L. 10.) (He) wielded the sceptre beyond (all) limits and illustrated the laws
of the Vēdas (by his conduct).
(L. 11.) (During the reign) of (this) king Rājakēsarivarman,
alias the lord Śrī-Vīrarājēndradēva, who illustrated (by
his conduct) the laws of Manu, which are hard to follow, and was seated on the royal
(throne), (which he) had acquired by right of warlike deeds, while the matchless banner
of heroism, along with the banner of liberality, was raised on high (as if) to
say:——“Let (all) supplicants come !”
Being graciously seated in the royal bathing-hall within the palace at
Gaṅgaikoṇḍa-Śōḻapuram, (
the king) granted, with a libation of water, (
the village
of)
Pākkūr in
Veṅgāla-nāḍu, (
a district) of
Adhirājarāja-maṇḍalam, (
and) was pleased to order that this
village,——excluding the tax-paying land in the portion of the ryots,
——should
become tax-free temple land
from (
the year) which was opposite to the
3rd year
(
of his reign),—— (
including) revenue, taxes,
small tolls,
ēlavai, ugavai, (the three fines called)
maṉṟupāḍu,; daṇḍa and
kuṟṟam, (every place) where the iguana runs, the
tortoise crawls, an ant-hill rises (
and) sprouts grow, the grass for the calves, and
(
the land) enjoyed in full by the great village;
that (
this
village) should pay to (
the god)
Mahādēva of the
Tiruvānilai
(
temple) at
Karuvūr in the same
nāḍu the revenue
(
hitherto) paid by this village,——(
viz.) three hundred and three and a half
kaḻañju and (
one) and one twentieth
mañjāḍi) of gold,
and three thousand five hundred and thirty-one
kalam and (one)
tūṇi of
paddy;——(
and) that (
this village) should be entered in the revenue register (
?
vari) as tax-free temple land from (
this) year forward.
(L. 15.) Accordingly, the royal secretary, Vāṉavaṉ-Pallavaraiyaṉ, the lord of
Tāḻi-Tiruppaṉaṅgāḍu (and) the lord of Nērvāyil in
Paṉaiyūr-nāḍu, (a district) of Ksha-triyaśikhāmaṇi-vaḷanāḍu, having written that (the king) had been
pleased to order (thus), (and) the chief secretary, Achchudaṉ (i.e.
Achyuta) Rājarājaṉ, alias Toṇḍaimāṉ, the citizen
Uttama-Śōḻaṉ, alias Rājarāja-Brahmādhirāyaṉ, Araiyaṉ
Rājarājaṉ, alias Vīrarājēndra-Jayamurināḍāḻvāṉ, and
Vīrarājēndra-Maṅgalappēraraiyaṉ having unanimously approved (of this
document), Vīrapattiraṉ (i.e. Vīrabhadra) Tillai-Viḍaṅgaṉ, alias Villava-Rājarājaṉ, ordered: “Let it be
entered in our revenue register in accordance with intimation received.”
(L. 17.) In accordance with his order,
Udayadivākaraṉ Kūttāḍuvāṉ,
alias
Vīra-rājēndra-Maḻavarāyar, (
one of) the heads of the assembly
(
and) the lord of
Jayaṅ-koṇḍa-Śōḻanallūr in
Paṉaiyūr-nāḍu, (
a district) of
Kshatriyaśikhāmaṇi-vaḷa-nāḍu, Vīrarājē[ndra]-Brahmādhirāyar, [A]raṅgaṉ Tiruchchiṟṟambalam-uḍai-yāṉ,
alias Vāṉavaṉ-Mūvēndavēḷāṉ, of
[P]eriya[ku]ḍaiyū[r] in
Neṉmali-nāḍu, (
a district) of
Arumoḻidēva-vaḷanāḍu, [Kāḍa]ṉ Vīdi-Viḍaṅgaṉ,
alias
Jayaṅkoṇḍa-Śōḻa-Viḻupparaiyar, the lord of
[Pa]ṉai[kku]ḍi in
T[ēvūr-nā]ḍu, (
a district)
of
A[dhirāja]rā[ja-va]ḷanāḍu, [Attā]ṇi-[Śīyārūra]ṉ
[Mu]ḍi-Viḻupparaiyaṉ, the lord of
[Pūṇ]ḍi in
[Pu]liyūr-nāḍu, (
a district) of
Vijayarā[jēndra]-vaḷanāḍu,• ••
[Rājēndra]-bhaṭṭar, Viṇ[ṇava]nārāyaṇa-bhaṭṭaṉ of
Kōchch[ā]kk[ā]ṟ-pu[ṟa]m (
near)
Madimaṅgalam in
[Ni]garili-Śōḻa-nāḍu, (
a subdivision) of
Mu[ḷ]ḷi-nāḍu in
Uttama-Śōḻa-vaḷanāḍu, (
a
district) of
Rājarāja-Pāṇḍikula-vaḷanāḍu,
and
Uyyakkoṇḍāṉ, (
one of) the dispatching clerks,•••••
(L. 21.) “Our revenue officers having entered (this) in the revenue register in
accord-ance with the royal order, let it be engraved on copper and on stone
(that this village was given) as tax-free temple land to (the god)
Mahādēva of the Tiruvānilai (temple) for the expenses of burnt
offerings, oblations and worship.”
(L. 22.) This (is) the writing of Aṟchudaṉ (i.e. Achyuta)
Rājanārāyaṇaṉ Toṇḍai-māṉ. The writing of the citizen
Uttama-Śōḻaṉ, alias Rājarāja-Brahmādhirāyaṉ. This (is)
the writing of Araiyaṉ Vīrarājēndra-Jayamurināḍāḻvāṉ. This (is)
the writing of Vīrarājēndra-Maṅgalappēraraiyaṉ. This (is) the writing of
the super-intendent Udayadivākaraṉ Kūttāḍuvāṉ
Vīrarājēndra-Maḻavarāyaṉ, the lord of Jayaṅkoṇḍa-Śōḻanallūr in
Paṉaiyūr-nāḍu, (a district) of Kshatriyaśikhāmaṇi-vaḷanāḍu. This (is) the writing of
Vāṉavaṉ-Mūvēndavēḷāṉ. This (is) the writing
of Jayaṅkoṇḍa-Śōḻa-Viḻupparaiyaṉ. This (is) the writing of
[Attāṇi-Śīyārūraṉ Muḍi]-Viḻupparaiyaṉ. This (is) the writing of the
royal secretary, Vāṉavaṉ-Palla-varaiyaṉ. This (is) the writing
of Uyyakkoṇḍāṉ, the dispatching clerk.
(L. 25.) “This (
charity is placed under) the protection of all
Māhēśvaras. The
blessed feet of him who will protect this charity (
shall be) on my head.”
No. 21.——ON THE SOUTH WALL OF THE PASUPATISVARA SHRINE.
This inscription is dated in the 9th year of the reign of
Parakēsarivarman,
alias Rājēndradēva, the successor of Rājādhirāja.
An
unpublished inscription of the same year in the Vaidyanātha temple at
Tirumalavāḍi
(No. 87 of 1895) states that
Rājādhi-rāja was Rājēndra's elder
brother, and that he fell in the battle of
Koppam. The subjoined inscription and
others
mention Rājēndra's elder brother,’ but do not give his name.
The inscription records that the king granted the village of Kaṇavadinallūr
in Veṅgāla-nāḍu, a district of Adhirājarāja-maṇḍalam, to the
Tiruvānilai temple. It is signed by five officers, whose names appear also in the Karuvūr
inscription of Vīrarājēn-dra I. (No. 20, l. 15 ff. and l. 22 ff.). This
fact corroborates the conclusion drawn above (p. 32), that Vīrarājēndra I. succeeded
Rājēndra within a single generation.
One of the five officers whose names occur in Nos. 20 and 21, is
Araiyaṉ
Rājarājaṉ,
alias Vīrarājēndra-Jayamurināḍāḻvāṉ. This person is
very probably identical with the
Sēnāpati Jayamurināḍāḻvār, who is
mentioned in an inscription of
Rājēndradēva at
Sangili-Kanadarāva in
Ceylon.
This inscription proves that the island of
Ceylon, or at
least a portion of it, was in Rājēndra's possession.
TEXT.
1
svasti śrī [||*]
tirumakaḷ maru[vi]ya ceṅko[l] ventaṉṟaṉ [mu]ṉṉer ce-ṉai [pi]ṉṉatuvāka muṉṉe[tir] ceṉṟu i[ra]-2
ṭṭaipāṭiy[e]ḻaraiyilakkamuṅko[ṇ]ṭu etaramar peṟātu [e]ṇṭicai
[na]ka[m] paṟaiyaṅ kaṟaṅka[p]perāṟṟaṅka-3 raikkoppattu vantetirtta āha[va]malla[ṉṟa]ṉ
p[eruñ]ce[ṉai]yellām paṭa-pporutu pā[ra]tu nikaḻappacu-
4
m piṇamākki āṅkavaṉañcappuṟkkiṭṭoṭa
ava[ṉāṉaiyu](ma)ṅ[ku][ti*]raiyum pe-ṇṭupa[ṇ]ṭāramum oṭṭakattoṭu
akap-5
[pa][ṭa*]ppiṭittu ticaiyatu nikaḻa virar a[vi]ṣekam [paṇ]ṇi virasi[ṃ]hā-sana[t]tu viṟṟi[ru]nta[ru]ḷi[ya] kopparak[eca]•• rāṉa [u]-6
ṭaiyār śrīrājentiratevaṟ[ku] yā[ṇ]ṭu 9 vatu
[|*] a[ti]rātarācamaṇṭalat[tu] veṅkālaṉāṭṭu ka[ṇa]vatinal[lūr
kīḻ]pākk[e]-7 llai eruttukkuḷattu[kku](tu) meṟkum [|*] vaṭapākkellai
nāṭṭupperuvaḻikku teṟkum [|*] teṉpākkellai [āṟ]ṟukku (vaṭa-
8
kku) vaṭakkum [|*] mel[p]ākkellai i[rā]camah[e]ntriraṉ vatikku ki[ḻak]kum [|*] i[ṉ]ṉāṉkellai[k]kuṭpaṭ[ṭa] nilanañ[cai] puñcai
ti-9 ruvānilai mahāt[e]vaṟ[ku] v[eṇ]ṭum
nimantaṅkaḷuk[ku]ttiru[ṉā]ma[ttukk]ā[ṇi-y]ā[ka] uṭump[o*]ṭi [ā]mai
ta[vaḻ] puṟṟu [eḻu]-
10 nta iṭam kaṟṟuppul perakaramuṟṟūṭṭum i[ṟu]ppatāka nam o[lai] kuṭukka
[|*] tiruvā[y*] mo[ḻi]nta[ru*][ḷi]nā[r]eṉṟu tirumantirav[o][lai]
11
[ntri]yaṉṣrikāmaṉava[ḷa]nāṭṭu paṉaiyū[r*]n[ā]ṭṭu
nervāyiluṭ[ai]yāṉ tāḻitiru-ppa[ṉa](na)ṅkāṭu [uṭ]aiyāṉāṉa
vāṉavaṉpal-12 lavatar[ai*]yaṉ eḻut[tu] [|*] [ti]ruman[ti]rao[lai]nā[ya]kam
irājarājaṉāṉa t[o]ṇṭaim[ā]ṉ eḻuttu [|*] [ū]rāṉ uttamac[o]ḻaṉāṉa
irājarāja-
13
[bra]hmaṭa . pa . [?] . [|*] arai[yaṉ
i]rācarācaṉā[ṉa vī]ra[r*]ājentra-
jeyamu[ri]nā[ṭ]āḻvā[ṉ]n(ai)[ḻu]t[tu] [|*] [u]ṭa[ṉ]kūṭṭattu
atikā ••• kaṉ-14
śrakāmaṇava[ḷa]nāṭṭu pa . [ḷumuṉā]ṭṭu
j[e][ya*]ṅkoṇṭaco[ḻa]nallū[ru*]-ṭaiyār [u]taiya[ti]v[āka]ra[ṉ
kū]t[t]ā[ṭi]yārā[ṉa vī]rarāje[ntra]-15
ma[ḻa]varāyaṉ eḻut[tu] [|*] [iv]ai pa[
ṉtm]
[ā*]he[śva]rara[kṣ*]ai ||——TRANSLATION.
(Line 1.) Hail ! Prosperity ! While the army of his elder brother——the king
(who wielded) the sceptre (and) was embraced by the goddess of fortune,——was at
(his) back, (he) went in front (of his army) against (the enemy)
and conquered the seven and a half lakshas of Iraṭṭai-pāḍi. (He) did
not meet with opposition in battle; and (his) drums were sounding in the eight
directions of the earth. (He) fought until the whole great army of
Āhavamalla, who had proceeded to Koppam on the bank of the great river to
oppose (him), perished, and converted (it) into reeking corpses (that)
covered the earth. Then he (viz. Āhavamalla) became afraid, incurred
disgrace, and ran away. (The king) seized his elephants and horses, women and treasures,
together with the camels, and performed the anointment of heroes, (the news of which)
spread in (all) directions. In the 9th year (of the reign) of (this)
king Para[kēsarivarman], alias the lord Śrī-Rājēndradēva, who
was graciously seated on the throne of heroes.
(L. 6.) “The eastern boundary of Ka[ṇa]vadinal[lūr] in Veṅgāla-nāḍu,
(a district) of Adhirājarāja-maṇḍalam, (is) to the west of the
‘Bull-tank;’ the northern boundary (is) to the south of the high-road of the district;
the southern boundary (is) to the north of the river; and the western boundary
(is) to the east of the road of Rājamahēndra.
(L. 8.) “Let our written order (
ōlai) be issued that the wet land and the dry
land enclosed within these four boundaries (
shall be given) as temple land to (
the
god)
Mahādēva of the
Tiruvānilai (
temple) for necessary
expenses,——(
including every) place where the iguana runs, the tortoise crawls and an
ant-hill rises, the grass for the calves, and (
the land) enjoyed in full by the great
village,
——(
and) shall pay taxes (
to the temple).”(L. 10.) (Thus) the king was pleased to order. The writing of the royal
secretary, Vāṉavaṉ-Pallavadaraiyaṉ, the lord of Tāḻi-Tiruppaṉaṅgāḍu
(and) the lord of Nērvāyil in Paṉaiyūr-nāḍu, (a district)
of Kshatriyaśikhāmaṇi-vaḷanāḍu. The writing of the chief secretary,
Rājarājaṉ, alias Toṇḍaimāṉ. The writing of the
citizen Uttama-Śōḻaṉ, alias Rājarāja-Brahm[ādhirāyaṉ]. The
writing of Araiyaṉ Rāja-rājaṉ, alias
Vīrarājēndra-Jayamurināḍāḻvāṉ. The writing of
Udayadivākaraṉ Kūttāḍiyār, alias Vīrarājēndra-Maḻavarāyaṉ,
(one) of the heads of the assembly (and) the lord of
Jayaṅkoṇḍa-Śōḻanallūr in Paṉaiyūr-nāḍu, (a district) of
Kshatriya-śikhāmaṇi-vaḷanāḍu.
(L. 15.) “This (charity is placed under) the protection of all Māhēśvaras.”
No. 22.——ON THE SOUTH WALL OF THE SHRINE OF THE GODDESS.
This inscription bears the same date as No. 21, but the king is here named Rājēndra-Chōḷadēva instead of Rājēndradēva. The historical introduction is identical
with that of No. 21 and proves that Rājēndradēva, the victor at Koppam,
and not his ancestor Rājēndra-Chōḷa, the son of the great Rājarāja, is meant here.
The inscription records that the king granted to the Tiruvānilai temple the village
of Nelvāyppaḷḷi, which belonged to Veṅgāla-nāḍu, a district of
Adhirājarāja-maṇḍa-lam, and was bounded in the east by the village of
Āndaṉūr. The grant is signed by the same five officers as No. 21.
TEXT.
1
svasti śrī [||*]
tirumakaḷ maruviya c[e]ṅkol ventaṉṟaṉ [mu*]ṉṉer ce[ṉai] piṉṉatuvāka muṉṉetir ceṉṟu iraṭṭaipāṭi
eḻaraiyilakkamum ko[ṇ]ṭu etir p[o]rppe[ṟā*][tu] eṇṭicai ṉākam
puṟaiyaṅ kaṟaṅkap-2 p[e]rāṟṟaṅkaraikkoppattu vaṉtetirtta āhava[ma]llaṉṟaṉ
peruñceṉaiyel-lām pa[ṭa]pporutu pāratu nika[ḻa]ppacum piṇamāk[ki]
āṅka[vaṉ]nañcip[puṟ]-kkiṭṭoṭa avaṉāṉaiyum kurutai-
3
yum peṇṭi[r*]paṇṭāramum peṭṭakattoṭu
aka[p*]pa[ṭap]piṭittutticaiyatu nikaḻa vīrar abhiṣekam paṇṇi
[vī]rasiṃhāsanattu vīṟṟuruntaruḷiya kop-para[ke]caripatmarā[ṉa] uṭaiyār
śrīirājentracoḻadevaṟ-4 ku yāṇṭu 9 vatu [|*] a[ti]rāja[r]ājamaṇṭalattu
veṅ[k]ālanāṭṭu nelvāy-ppaḷḷikku [kī]ḻpāṟke[l]lai āṉtanūr ellaikku
meṟkkum [|*] teṉ-pāṟ[k]kel[lai ka]ruṅkalkkaṟaṭṭukku vaṭakkum [|*]
melpāṟ-
5 kkellai pāypaṭuttāṉ kallukku kiḻakkum [|*] vaṭapāṟkkellai āṟṟukku te-ṟkkum [|*] iṉṉāṉ(k)[k]ellaikkuḷppaṭṭa nañcai puñcai
tiruvānilai ma[hā]devark[ku] veṇṭum nimaṉtaṅkaḷum
pūcaikkum
6 [ti]ruppa[ṇi]k[kumel]pa[ṭi] nimantattukkumāka [ti]runā[mat]tu[k]kāṇiyāka uṭum-poṭi āmai [ta]vaḻ puṟ[ṟu eḻuṉ]ta iṭam meṉok[ki]ya maramu[m] kīṇok[ki]ya
[ki]ṇaṟum [ka]ṟṟu-
7
ppul perakaramu[ṟ]ṟūṭṭum iṟai vari ciṟṟāyam elavai ukavai maṉṟupāṭal-teṇṭakuṟ[ṟa]maṟ[ṟum] eṟppaiyilppaṭṭanavum i[ṟu]ppatāka
nammolai ku-ṭuk-8
ka [|*] tiruvāy moḻiṉtaruḷinār eṉṟu tirumantraolai
kṣa[tri]yaṉśrikāma-vaḷanāṭṭu paṉaiyūrnāṭṭu n[e*]rvāyillu[ṭ]aiyāṉ
arumoḻitiruppaṉaṅk[ā]ṭu uṭaiyāṉ vāṉavaṉppa-9
llavaraiyaṉ eḻuttu [|*] ivai tirumantraolaināya[ka]m toṇṭaimāṉ
eḻu-ttu [|*] uḷḷurā(ā)ṉ [u*]tta[mac]oḻaṉāṉa
kulottuṅkaco[
ḻabra]
hmā- rāyaṉ eḻuttu [|*]
irāja-10
rājaṉāṉa vīrarājentrakulot[tu]ṅkajayamurinā[ṭ]āḻvāṉ
eḻuttu [|*] uṭaṉkū-ṭṭattu atikā[ri][ka*][
ḷil kṣatri]
yaṉ[ṣrik]āmaṇivaḷanāṭṭu[p]paṉai[yū]rṉāṭṭu jayaṅkoṇ-11
ṭac[o][ḻa]nallū[rru]ṭai[yāṉ utai]y(ā)[tivāka][ra*]ṉ
[ku]lot[tu]ṅkamaḻa[va]-rāyaṉ eḻuttu [|*] ivai patm[ā][
heśvara]
ra rakṣai(ḥ)——
TRANSLATION.
(Line 1.) Hail ! Prosperity ! While the army of his elder brother was at (
his)
back,
etc.
——In the 9th year (
of the reign) of (
this) king
Parakēsarivarman,
alias the lord
Śrī-Rājēndra-Śōḻadēva, who was graciously seated on the throne of heroes.
(L. 4.) “The eastern boundary of Nelvāyppaḷḷi in Veṅgāla-nāḍu, (a
district) of Adhirājarāja-maṇḍalam, (is) to the west of the boundary of
Āndaṉūr; the southern boundary (is) to the north of a rough block of black
stone; the western boundary (is) to the east of the Pāypaḍuttāṉ stone; and
the northern boundary (is) to the south of the river.
(L. 5.) “Let our written order be issued that the wet land and the dry land enclosed within
these four boundaries (
shall be given) as temple land to (
the god)
Mahādēva of the
Tiruvānilai (
temple for) necessary expenses, for
the worship, for repairs, and for the aforesaid expenses,——(
including every) place where
the iguana runs, the tortoise crawls and an ant-hill rises, the trees overground and the wells
underground, the grass for the calves, and (
the land) enjoyed in full by
the great village,——(
and) shall pay revenue, taxes, small tolls,
ēlavai, ugavai,
(the three fines called)
maṉṟupāḍal, daṇḍa and
kuṟṟam, and
everything else (
to the temple).”(L. 8.) (Thus) the king was pleased to order. The writing of the royal
secretary, Vāṉavaṉ-Pallavaraiyaṉ, the lord of Arumoḻi-Tiruppaṉaṅgāḍu
(and) the lord of Nērvāyil in Paṉaiyūr-nāḍu, (a district)
of Kshatriyaśikhāmaṇi-vaḷanāḍu. This (is) the writing of the chief
secretary, Toṇḍaimāṉ. The writing of the citizen Uttama-Śōḻaṉ,
alias Kulōttuṅga-Śōḻa-Brahmārāyaṉ. The writing of
Rājarājaṉ, alias
Vīrarājēndra-Kulōttuṅga-Jayamurināḍāḻvāṉ. The writing of Udayadivā-karaṉ Kulōttuṅga-Maḻavarāyaṉ, (one) of the heads of the assembly
(and) the lord of Jayaṅkoṇḍa-Śōḻanallūr in Paṉaiyūr-nāḍu,
(a district) of Kshatriyaśikhāmaṇi-vaḷanāḍu.
(L. 11.) “This (charity is placed under) the protection of all Māhēśvaras.”
No. 23.——ON THE OUTSIDE OF THE SECOND PRAKARA, RIGHT OF ENTRANCE.
This inscription is dated in the 23rd year of the reign of
Tribhuvanachakravartin
Kulōt-tuṅga-Chōḷadēva, who claims to have conquered
Īḻam
(Ceylon),
Madurai (Madhurā) and
Karuvūr and to have cut off the head of the
Pāṇḍya king. The time of this
Kulōt-tuṅga-Chōḷa is settled
by an inscription in the Raṅganāyaka temple at
Nellūr (Nellore), which couples
Śaka-Saṁvat 1119 with the 19th year of his reign.
On the basis of
this inscription and of some others which contain elements for astronomical calculation,
Professor Kielhorn has shown that the king's reign commenced between the 5th June and 8th
July, A.D. 1178.
Kulōttuṅga-Chōḷadēva I. ascended the throne in A.D.
1070,
and Kulōttuṅga-Chōḷadēva II. issued the Chellūr plates
in A.D. 1132.
Consequently, the king, to whose reign the present inscription
belongs, has to be designated
Kulōttuṅga-Chōḷadēva III. In other inscriptions he
bears the names
Parakēsarivarman, Vīrarājēndradēva (II.) and
Tribhuvanavīradēva. His latest date is the 39th year in an unpublished inscription
at Chidambaram. Accordingly, he must have been the immediate predecessor of
Tribhuvanachakravartin Rājarājadēva, who ascended the throne about A.D.
1216.
The immediate purpose of the subjoined inscription is to record that the king granted to the
Karuvūr temple the village of
Maṉṉaṟai and a portion of
Kēraḷapaḷḷi in
Taṭṭaiyūr-nāḍu.
TEXT.
1
svasti śrī [||*] tiripuvaṉaccakkaravarttikaḷ īḻamum maturaiyum
pāṇṭiyaṉ muṭi-ttalaiyuṅkaruvūrum koṇṭaruḷiṉa
śrīkulottuṅkaco[ḻa]tevarkku yāṇṭu irupattumuṉṟāvatu
tiripuvaṉaccakkaravartti koneri-2 [ṉ*][mai]koṇṭāṉ koṅkāṉa co[ḻa]keraḷamaṇṭalat[tu] veṅkālanāṭṭu[k]-karuvūrāṉa muṭivaḻa[ṅ]kucoḻapurattu tiruvānilai māte[va]r koyilil te-var kaṉmikkum śrīmāheśvarakaṅkāṇi ceyva-
3 [ār*]kaḷukkum śrīkāri[ya]ñceyvāṉukkum [|*] ittevarkku [v]eṇṭum nivantaṅ-kaḷukku veṇṭuvatāka iṉṉāṭṭuttaṭṭaiyūrnāṭṭukkera[ḷa]paḷḷiyilum
maṉ-ṉaṟaiyilumāka aimpatiṟṟu veli nila(m)-
4
[mum centa] maṉṉaṟai tirunāmaṟtu[kk]ā[ṇi]yā[ka ti]ruvā[nilai]
ma[hā]te[va]ṟ-[ku] kuṭuttom [|*] ivvuṟku
[p]erunā[ṉkel*][lai]kkuṭpaṭṭa nilamum kaṟṟup[pu]ṟperakaramuṟ[ṟū]ṭ[ṭu]m
[iṉāya]ṉār[ku]5
irupattumuṉṟāvatu mutal tevatāṉam iṟai[yi]liyāka
iṭakkaṭavatākaccol[li] ippaṭi kaṇakkilum iṭṭukkoḷ[ḷa]kkaṭava[r]kaḷ[ā]ka
varikkukūṟu ceyvārkaḷu-kkum coṉṉe[m] [|*]6
iṉṉilaṅkaikk[o]ḷ[ḷu]m iṭattuṅkeraḷaṉ nicca[yi]tta [pa]ṭiye
ivvūrkaḷile [i]rupattumuṉṟāvatu [mu]ta[l]
tevatā[ṉa]iṟaiyiliyākakkaikkoṇṭu nivan-tañcelut[ta]ppaṇṇuka [|*]7
eḻutiṉāṉ tirumantiraolai mīṉavaṉmuventaveḷāṉ [|*] ivai
toṇṭaimāṉ eḻuttu [|*] ivai viḻiñattarayaṉ eḻut[tu] [|*] ivai varakuṇarājaṉe-[ḻu]ttu [|*] ivai paṅkaḷattarayaṉ eḻuttu [|*] ivai
vāḷuva-8 rājaṉeḻuttu [||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the twenty-third year (
of the reign) of the
emperor of the three worlds,
Śrī-Kulōttuṅga-Śōḻadēva, who was pleased to take
Īḻam, Madurai, the crowned head of the
Pāṇḍya, and
Karuvūr,——the emperor of the three worlds,
Kōnēri[ṉmai] koṇḍāṉ,
(
addresses the following order) to the Pūjāri (
dēvar-kaṉmi), to the overseers of the
Śrī-Māhēśvaras, and to the manager of
the temple of
Tiru-vānilai-Mahādēva at
Karuvūr,
alias
Muḍivaḻaṅgu-Śōḻapuram, (
a city) in
Veṅgāla-nāḍu,
(
a district) of
Koṅgu,
alias Śōḻa-Kēraḷa-maṇḍalam.
(L. 3.) “We have given as temple land to (
the god)
Mahādēva of the
Tiruvā-nilai (
temple) for the expenses required by this god
(
the village of)
Maṉṉaṟai, containing fifty
vēli of land in
Kēra[ḷa]paḷḷi and in
Maṉṉaṟai in
Taṭṭaiyūr-nāḍu, (
a
district) of the same
nāḍu.
(L. 4.) “Having declared that the land enclosed within the four great boundaries of this
village, (
including) the grass for the calves, and (
the land) enjoyed in full by the
great village, should be given to this god as tax-free temple land from the twenty-third
(
year of our reign), we have ordered (
our) revenue officers
to
enter (
it) as such in the account (
book).”
(L. 6.) “If this land is (
actually) taken possession of, you shall permit (
the
temple authorities) to take possession (
of it) as tax-free temple land and to defray
the expenses (
of the temple) from (
the produce of) these villages from the
twenty-third (
year of our reign), as determined by
Kēraḷaṉ.”(L. 7.) Written by the royal secretary, Mīṉavaṉ-Mūvēndavēḷāṉ. This (is)
the writing of Toṇḍaimāṉ. This (is) the writing of
Viḻiñattarayaṉ. This (is) the writing of Varaguṇarājaṉ. This
(is) the writing of Paṅgaḷattarayaṉ. This (is) the writing
of Vāḷuvarājaṉ.
No. 24.——ON THE OUTSIDE OF THE SECOND PRAKARA, LEFT OF ENTRANCE.
This inscription is dated in the 25th year of the reign of Tribhuvanachakravartin
Kulōt-tuṅga-Chōḷadēva (III.), who receives here the same attributes
as in No. 23. It records that the villagers of Tēvaṇappaḷḷi sold some land to the
temple for three kaḻañju of gold, which a hunter had paid into the temple treasury.
This person was a native of Pūvāṇiyam near Puṉṉam in
Veṅgāla-nāḍu, a district of Śōḻa-Kēraḷa-maṇḍalam.
Tēvaṇappaḷḷi belonged to Taṭṭaiyūr-nāḍu, another district of the same
maṇḍalam. The land granted was bounded in the east by the village of
Nōmbalūr.
Puṉṉam is found on the map of the Coimbatore district, about 6 miles
west-north-west from Karuvūr. From inscriptions of Rājarāja I. and Rājēndra-Chōḷa I. on
the walls of the small deserted temple of Sōmēśvara at Sōmūr near the junction of
the Kāvērī and Amarā-vatī rivers, 7 miles east of Karuvūr, it appears that
Tēvaṇappaḷḷi was the ancient name of Sōmūr, and that the Sōmēśvara temple
belonged to Tirunōmbalūr, a quarter or hamlet of Tēvaṇappaḷḷi.
TEXT.
1
svasti śrī [||*]
[ti]ripuvaṉaccakkaravarttikaḷ īḻamumaturaiyūm pāṇṭiyaṉ muṭi-ttalaiyūṅ karuvūrum
koṇṭaru[ḷi]ṉa śrīkul[o]ttuṅkacoḻatevarkku yāṇṭu irupattaiñcāvatu
coḻakera[ḷa]ma[ṇ]ṭalattu veṅkā-2
lanāṭṭu karuvū[r]āṉa muṭivaḻaṅkucoḻapurattu u[ṭ]aiyār tiruvānilai
āḷuṭai-yārkku im[maṇ]ṭalattu innāṭṭuppuṉṉattuppūvāṇiyaveṭṭuvaril
ve-[ḷ]āṉ kariyāṉāṉa marutaṅkaveḷāṉ innāyaṉār
śrīpaṇ-3
ṭārattukku oṭukkiṉa poṉ kācukallāl tuḷai niṟai cempoṉ mukka[ḻa]ñcu [|*]
ippoṉ [mu]kka[ḻa]ñcu[m i]mmaṇṭalattutta[ṭ]ṭaiyūrnāṭṭu tevaṇap-[pa]ḷḷi
ūrom ūr vi[ṉi]pokattukkukko[ṇ]ṭa p[o]ṉ mukka-4
ḻañcum [|*] mula[pi]ruttarāṉa
śrīcaṇṭeśvaratevar śrīhastattāl
ippoṉ mukkaḻañcu[m] kaikkoṇṭu tevatāṉam tirunāmattukkāṇiyāka
viṟṟukkuṭutta nilam mel[ppu]lattu āloṭupoyi[l]āl nīr pā-5
yūm nilam pāṭi[k]āppāṉañcey eṉṉum peruṭai nilam perumpaṭi
araimā-vum [|*] i[tu]k[kel]lai [|*] [kīḻpāṟ]kkellai nompalūr
nattattukku meṟkkum [|*] va[ṭa]pāṟkkellai virutti[k]ku tekkum [|*] melpā-6 ṟkkellai tekku nokki [nī]r pāykiṟa kavarukkukkiḻakkum [|*] teṉ(m)pāṟ[k]-k[e]llai aṇu[kka]nampi ce[y]kku vaṭakkum [|*] ipperunāṉ(ṅk)kel-[lai]kkuṭppaṭṭa ivvaraim[ā] nilamum iṟaiyili mu-
7 [ṟ]ṟūṭṭāka innā[ya]ṉārkku tevatā[ṉa]māvitākavum [|*] innilattāl
vanta iṟ[ai] vari ciṟṟāyam eṟa[c]co[ṟu] kūṟ[ṟa][ri*]ci
e[p]peṟppaṭṭaṉavum [ū]rome e[ṟi]ṭṭu koṇṭu innilam araimāvum iṟaiyi-
8
li teva[tāṉa]m[ākakkuṭut]tu ce[n]nir veṭṭi
ceyyakkaṭavatallaiyākavu[m pu]nnir vi[ṭ]ṭu
pāccikkoḷvi[t]āka[vu]m [|*] [i]ppa[ṭi ca]m[mati]ttu iṟ[aiyi]li te[vatāṉamākak]kal
veṭṭik[ku]ṭut[to]m t[e]va[ṇappa]ḷ-[ḷi ū]-9 [rā]m [|*] inn[ā]ya[ṉār]•••••
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the twenty-fifth year (
of the reign) of the emperor
of the three worlds,
Śrī-Kulōttuṅga-Śōḻadēva, who was pleased to take
Īḻam, Madurai, the crowned head of the
Pāṇḍya, and
Karuvūr,——three
kaḻañju of pure gold, weighed by the gold weight
(
kāśu-kal),
were paid into the treasury of the god of the
Tiruvānilai (
temple), (who is) the lord of
Karuvūr,
alias
Muḍivaḻaṅgu-Śōḻapuram, (
a city) in
Veṅgāla-nāḍu, (
a
district) of
Śōḻa-Kēraḷa-maṇḍalam, by
Vēḷāṉ Kariyāṉ,
alias Marudaṅga-Vēḷāṉ, (
one) of the hunters (
Vēṭṭuvar) of
Pūvāṇiyam (
near)
Puṉṉam, (
a village) in the same
maṇḍalam) (and) in the same
nāḍu).
(L. 3.) We, the villagers of Tēvaṇappaḷḷi in Taṭṭaiyūr-nāḍu, (a
district) of the same maṇḍalam, have received these three kaḻañju of gold
for the use of the village.
(L. 4.) Having received these three
kaḻañju of gold from the sacred hand of the
holy
Chaṇḍēśvaradēva, who is the first servant (
of Śiva),
(
we) sold as temple land one fortieth (
vēli), roughly, of land,
which bears the name
Pāḍikāppāṉañjey (and) which is watered by
the
Ālōḍupōyi[l] (channel) of the western fields.
(L. 5.) The boundaries of this (
land are):——The eastern boundary (
is) to the west
of the site of
Nōmbalūr; the northern boundary (
is) to the south of the
Vr̥tti; the western boundary (
is) to the east of the branch
(
channel) which flows towards the south; and the southern boundary (
is) to the
north of the field of
Aṇu[kka]-Nambi.
(L. 6.) This one fortieth (vēli) of land, enclosed within these four great boundaries,
shall belong to this god as temple land, free of taxes (and) to be enjoyed in full.
(L. 7.) We, the villagers, having fixed (?) and received all revenue, taxes, small tolls •••
(
and) pounded rice
due from this land, and having given this one
fortieth (
vēli) of land as tax-free temple land, shall not be permitted to waste the
good water, but shall use the dirty water for irrigation.
(L. 8.) Having agreed thus, we, the villagers of Tēvaṇappaḷḷi, engraved (it)
on stone as tax-free temple land. This god•••••
No. 25.——ON THE NORTH WALL OF THE PASUPATISVARA SHRINE.
This inscription contains an order of a king who bore the titles
Tribhuvanachakravartin Kōnēriṉmaikoṇḍāṉ.
He granted
certain privileges to the artizans (
Kaṇmāḷar) of the district of
Veṅgāla-nāḍu,——to take effect from the month of Āḍi of the 15th year of
his reign.
An almost identical duplicate of this inscription (No. 562 of 1893) is engraved on
the central shrine of the Gōshṭhīśvara temple at Pērūr near Coimbatore. It
differs chiefly in being addressed to the Kaṇmāḷar of Southern
Koṅgu (Teṉ-Koṅgu) and in the king's bearing the title
Kōṉērimēlkoṇḍāṉ instead of Kōnēriṉmaikoṇḍāṉ.
TEXT.
1 [sva]sti [||*] tribhuvanacca[k]kravattikaḷ
śrīkoneriṉmaik[o]ṇ[ṭ]āṉ veṅkāla-nā[ṭ]ṭukkaṇ[māḷa]ṟku [|*]
15 vatu [āṭimā]ta[m] mutal taṅka-
2 ḷukku naṉmaitinmaikaḷukku iraṭṭaic[ca]ṅkum ūti peri[k]ai
uḷḷiṭ[ṭa]vai k[o]ṭṭuvittu koḷḷavum tāṅkaḷ puṟa[p]paṭa veṇṭum
3
iṭaṅkaḷukku pādarakṣ[ai] kottukk[oḷ]ḷavum taṅkaḷ viṭu[kaḷuk]kuccāntu iṭṭukkoḷ[ḷa]vum c[o]ṉnom [|*] ippaṭikku ivolai pi-4 ṭi[p]āṭākakkoṇṭu candrātittavarai cel[va]tākattaṅ[ka]ḷukku
veṇṭiṉa iṭa-ṅkaḷile kallilum cempilum veṭṭikkoḷka [|*]
5 ivai viḻu[pp]ātarāyaṉ eḻuttu [||*]
TRANSLATION.
(Line 1.) Hail ! The emperor of the three worlds, the glorious
Kōnēriṉmaikoṇḍāṉ (addresses the following order) to the
Kaṇmāḷar of Veṅgāla-nāḍu.
“We have ordered that, from the month of Āḍi of the 15th (year of our reign), at
your marriages and funerals, double conches may be blown and drums, etc., beaten, that
sandals may be worn (on the way) to places which you have to visit, and that your houses
may be covered with plaster. On the authority of this written order (ōlai), this may be
engraved on stone and on copper in (all) places desired by you, so as to last as long as
the moon and the sun.”
(L. 5.) This (is) the writing of Viḻuppādarāyaṉ.
No. 26.——ON THE OUTSIDE OF THE SECOND PRAKARA, LEFT OF ENTRANCE.
This inscription contains an order of a king who bore the title
Kōṉērimēlkoṇḍāṉ. The date of the order was the 438th (!) day of the 23rd year
of his reign (l. 4). The king granted the village of Āndaṉūr, surnamed
Vīra-Śōḻa-nallūr, for the maintenance of the temple servants, whom he had settled
in a quarter which was called Vīra-Śōḻaṉ-Tiru-maḍaiviḷāgam after
his own name. From this designation and from the surname of the village granted, it follows
that his actual name was Vīra-Chōḷa.
The village of Āndaṉūr was bounded in the west by Nelluvāyppaḷḷi, which is
the object of the grant recorded in No. 22 above.
TEXT.
1
svasti śrī [||*]
koṉerimelkoṇpāṉ karuvūr tiruvāṉilai
āḷuṭaiyār koyil tevar ka[ṉ]mikaḷuk[ku] [||*] i[ṉ]ṉāya[ṉā]r koyilukku nam
perāl [y]eṟṟiṉa vīracoḻaṉ [ti]rumaṭaiviḷākattil kuṭi[yiru]nta
tavaci[ya]rk[ku]m civappir[ā]-2
maṇarkkum tevaraṭiy[ā]kakkum [uva]ccaṟku[m] pa[la]paṇi
nimantakkāṟa[r*]kkum cī[va-ṉa]c[eṣa]māka teṉkarai ānta[ṉū]rāṉa
[vī]racoḻanallūr kuṭut[tu] ivvū-rāl vanta yiṟaiyum y[e]la[v]aiyum
ukavaiyūm ko[ḷḷ]ā[to]māka [vi]ṭṭu3
maṟṟuḷḷa kuṭimaippāṭum eṟpeṟppaṭṭitum i[ṉ]ṉāya[ṉā]r
koyi[luk]ku ce-ytu ivvūr ippaṭi cantirātittavarai aṉu[pa]vippārka[ḷ]āka
[na]mmolai kuṭuttom [|*] ippaṭi c[e]mpilum cilaiyilum [v]e[ṭ]ṭi[k]ko-4
[ḷ]ka [|*] ivai vilāṭattaraiyaṉ yeḻuttu [|*] iyāṇṭu iru[pa]ttumuṉṟā-vatu nāḷ [n]āṉūṟṟu muppatteṭṭu [|*] ivvūrkku
[p]erunā[ṉ]ku ellai [k]āraittuṟ[ai]pperuvamikku meṟkkum [|*]
[t]eṉ(m)pā[ṟk]-5
kellai āticcamaṅkala[ttu] ellaikku vaṭakkum [|*] melpāṟkkellai ne .
[lu-v]āyppaḷḷi ellaikku ki[ḻa]kkum [|*] vaṭapāṟkke[llai] āṟṟukku
[t]ekkum [|*] āka [i]cain[ta] peru[n]ā[ṉ]kel[lai]-6
[k]ku uḷpaṭṭa nilam imma[ṭavi]ḷākattu iru[k]kiṟa kuṭikaḷu[kku] civaṉac[eṣa]-māka [ku]ṭuttom [|*] itu pa[
ṉmm]
āheśva[rara][kṣ]ai [||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! Kōṉērimēlkoṇḍāṉ (addresses the following
order) to the Pūjāris of the temple of the god of Tiruvāṉilai at
Karuvūr.
“(
We) have given (
the village of)
Āndaṉūr,
alias
Vīra-Śōḻa-nallūr, on the south-ern bank (
of the river) for the
maintenance
of the ascetics (
tapasvin),
Śiva-Brāhmaṇas, dancing-girls (
dēvar-aḍiyār), drummers (
uvachchar) and
servants (
nimandakkāṟar) (perform-ing) various duties,
who reside in the
Vīra-Śōḻaṉ-Tirumaḍaiviḷāgam which
(
we) have founded in our name for the temple of this god. (
We) have granted that
we shall not levy the taxes,
ēlavai and
ugavai, due from this
village. We have given our written order to the effect that (
the donees) shall thus
enjoy this village as long as the moon and the sun endure, doing all kinds of service to the
temple of this god. Let this be engraved on copper and on stone.”
(L. 4.) This (is) the writing of Vilāḍattaraiyaṉ. On the
four-hundred-and-thirty-eighth day of the twenty-third year (of the
reign).
“The four great boundaries of this village (are), to the west of the high-road of
[K]ārait-tu[ṟ]ai; the southern boundary (is) to the north of the
boundary of Ādichchamaṅgalam; the western boundary (is) to the east of the
boundary of Ne[lluv]āyppaḷḷi; and the northern boundary (is) to the south of
the river. The land enclosed within the proper four great boundaries we have given for the
maintenance of the residents of this Maḍaviḷāgam.
(L. 6.) “This (charity is placed under) the protection of all Māhēśvaras.”
IV.——INSCRIPTIONS AT MANIMANGALAM.
Maṇimaṅgalam,
which I visited in 1892, is a village at the eastern
extremity of the Conjeeveram tāluka of the Chingleput district, about 6 miles west of
Vaṇḍalūr, a station on the South-Indian Railway. It is mentioned already in
the
Kūram plates and in the
Udayēndiram plates of Pallavamalla as the site
of one of the battles in which the Pallava king Narasiṁhavarman I. defeated the Western
Chalukya king Pulikēśin II.
Maṇimaṅgalam contains three temples of
Vishṇu and two temples of
Śiva.
The three former now bear the names Rājagōpāla-Perumāḷ, Vaikuṇṭha-Perumāḷ
and Kr̥shṇa-svāmin, and the two latter are now called Dharmēśvara
and Kailāsanāthasvāmin. I am publishing below fourteen inscriptions of the
Rājagōpāla-Perumāḷ temple (Nos. 27 to 40) and one of the
Dharmēśvara
temple (No. 41). These records belong to the time of the
Chōḷa kings
Rājakēsarivarman (No. 27),
Rājādhirāja (No. 28),
Rājēndra (No. 29),
Vīrarājēndra I. (No. 30),
Kulōttuṅga-Chōḷa I. (Nos. 31 and 32),
Vikrama-Chōḷa (No. 33),
Kulōttuṅga-Chōḷa II. (No. 34),
Rājarāja II. (No.
35),
Kulōttuṅga-Chōḷa III. (Nos. 36 and 37) and
Rājarāja III. (Nos. 38
to 41).
In the Chōḷa inscriptions the name of the village is
Maṇimaṅgalam (Nos. 27, 28,
30 to 41) and, in Sanskrit verses,
Ratnāgrahāra (Nos. 27 and 40) or
Ratnagrāma (No. 27). In the time of Rājakēsarivarman it was surnamed
Lōkamahādēvi-chaturvēdimaṅga-lam (No. 27), in that of Rājādhirāja,
Rājēndra and Vīrarājēndra I.
Rājachūḷāmaṇi-chaturvēdimaṅgalam
(Nos. 28 to 30), and in that of the remaining kings
Pāṇḍiyaṉai-irumaḍi-veṉ-kaṇḍa-Śōḻa-chaturvēdimaṅgalam (Nos.31 to 36
and 38). In three inscriptions of the 18th year of Rājarāja III. we find the fresh surname
Grāmaśikhāmaṇi-chaturvēdimaṅgalam (Nos. 39 to 41). The village was
included in
Jayaṅkoṇḍa-Chōḷa-maṇḍalam (Nos. 28 to
30, 32 to 39, and 41). Down to the time of Vīrarājēndra I. it belonged to
Māgaṇūr-nāḍu (Nos. 28 to 30), a subdivision of the district of
Śēṅgāṭṭu-kōṭṭam (Nos. 27 to 30). The later
Chōḷa inscriptions assign it to
Kuṉṟattūr-nāḍu (Nos.
31 to 39 and 41), a subdivision of the district of
Puliyūr-kōṭṭam
(Nos. 39 and 41), which was surnamed
Kulōttuṅga-Chōḷa-vaḷanāḍu (Nos. 31 to 36,
38, 39 and 41) after Kulōttuṅga-Chōḷa I.
The ancient name of the Rājagōpāla-Perumāḷ temple was
Śrīmad-Dvārāpati (Nos.
28 to 30) or
Śrīmad-Dvārāpuridēva (No. 27),
i.e. ‘the lord of the
prosperous city of Dvārā,’ the residence of Kr̥shṇa in Gujarāt. The Tamil equivalent of
Śrīmad-Dvārāpati is
Vaṇḍuvarāpati (Nos. 31 and 33 to 39). Other names of the
temple were
Śrī-Kāmak-kōḍi-Viṇṇagar (Nos. 28 to
30),
Puravuvari-Viṇṇagar (No. 32) and
Tiruvāyk-kulam (Nos. 33
and 36).
No. 27.——ON THE SOUTH WALL OF THE SHRINE IN THE RAJAGOPALA-PERUMAL TEMPLE.
This inscription is dated in the 6th year of the reign of the
Chōḷa king
Rājakēsari-varman (l. 2). It opens with two Sanskrit
verses, which state that a person whose name is not given made a grant to the Vishṇu temple at
Ratnāgrahāra or
Ratnagrāma,
i.e. Maṇimaṅgalam. From the following
Tamil passage it appears that the donor had purchased the land from the inhabitants of
Maṇimaṅgalam. The grant consisted of 4,000
kuḻi of land, of which 2,000 were
situated on the west of Maṇimaṅgalam and south of
Kuḷattūr, the modern
Koḷattūr.
The remaining 2,000
kuḻi were situated on the south of
Maṇimaṅgalam and east of
Amaṇpākkam——the modern Ammaṇambākkam.
In this archaic inscription the
virāma is marked above several letters by a dot
(
puḷḷi), just as in the modern Tamil print. The Grantha
ṇā of
praṇāśa (l. 1) is expressed by a compound letter which differs from the Tamil
ṇā.
TEXT.
1
svasti śrī [||*] vidyāramāvanitayossamudāyamū[r*]ttirā[r*]ttipraṇāśanipu-ṇo ramaṇiyaki[r*][tti]ḥ [|*] ratnā[gra]hāra
iti vi[śruta]nāmadheya-ssaṃrā[ja]te
sakalasataguṇarantasindhuḥ [|| 1 ||*] rannagrāmāgrahāre v[ai] śrīma[d*]dv[ā]-2
rādhivāsinaḥ [|*] ācandratāramakaro[t] bhogande[va]sya śāśvatam
||—— [2 ||*]
ko[vi]rājakesariva[nma][r*]kki[yā*]ṇṭu
6 vatu ceṅkāṭṭukko-ṭṭattu maṇimaṅ[ka]lamākiya
ulokamahādeviśadurvvedimaṅka[la*]ttu mahā-sabhaiyom3
em[mū]r śrī[ma][d*]dvārāpuridevarkku
[ṉā]ṅkaḷ viṟṟukkuṭu[t]ta bhūmi [|*] melpiṭāk[ai] mākaṇūr
ellaikku m[e]ṟ[ku]m periyaputteri karaikku vaṭa-[kku]m m[e]lpālkellai kaliccaṅkālukku kiḻak[ku]m [vaṭa]pāṟkel-4
[lai] kuḷattūr ellaik[ku]tteṟku āka [i][n*]nālkellaiyuḷḷu[maka]ppaṭṭa [ira]ṇṭāyiraṅkuḻiyum [|*]
t[eṉ]piṭākai peṟūr aṭṭiṉa putteri kiḻaibhūmi
[kī]ḻpāṟkel-5 [lai] kuṭumpiṭupāṭakattukku meṟkum teṉpā[ṟ]kellai maṇṇikkālukku vaṭa-kkum melpāṟ[k]ellai amaṇ-
6 pā[kka*]ttellaikku kiḻakku vaṭapāṟkellai eri karaikku(m)
teṟkumāka innāṟpālellai[yuḷ]ḷumakappaṭṭa ni-
7
lattil niṉṟa iraṇṭāyiraṅkuḻiyum [|*] āka nālāyiraṅkuḻiyum
candrāditta-vat iṟaiyili ceytu kuṭu-8
ttom mahāsabhaiyom [|*] iṉni[la][m*] cuṭṭi iṟaiyu[m*] e[ṟa*]-ccoṟu veṭṭi veya[ti kā]ṇa[m] epp(o)r-9 [pa]ṭṭatu[m*] kāṭṭa [peṟā]tomāṉ[o][m |*] [kā]ṭṭinā[re] pe[r
p]er i[ru]pa[t*]tai[ṅ]kaḻa[ñ]cu poṉ [ma]ṉṟavoṭ[ṭi] kuṭu[ttom*] mahā-sabhaiyo[m] [|*]
10
[śrīv]aiṣṇabarāṣai [||——]TRANSLATION.
(Line 1.) Hail ! Prosperity !
(Verse 1.) Resplendent is (the village) whose famous name is Ratnāgrahāra
(and which is) an embodiment of the union of the two goddesses of learning and
prosperity, able to remove distress, of lovely fame (and) an ocean of all gems——noble
qualities.
(V. 2.) (
He) founded, for as long as the moon and the stars endure, a
perpetual enjoyment (
bhōga) of the god who resides in (
the temple of)
Śrīmad-Dvārā in the
agrahāra of
Ratna-grāma.
(Line 2.) In the 6th year (of the reign) of king Rājakēsarivarman, we, the
great assembly of Maṇimaṅgalam, alias
Lōkamahādēvi-chaturvēdimaṅgalam, (in the district) of
Śēṅgāṭṭu-kōṭṭam, sold (the following) land to (the temple of)
Śrīmad-Dvārā-puridēva in our village.
(L. 3.) Two thousand
kuḻi, enclosed within the following four
boundaries:——(
The eastern boundary is) to the west of the boundary of
Māgaṇūr, a hamlet on the west (
of our village); (the southern boundary is)
to the north of the bank of the
Periyaputtēri (tank); the western boundary (
is)
to the east of the
Kalichchaṅgāl (channel);
and the northern boundary
(
is) to the south of the boundary of
Kuḷattūr.
(L. 4.) Two thousand kuḻi of land below the Puttēri (tank) at (?)
Pēṟūr, a hamlet on the south (of our village), enclosed within the following
four boundaries:——The eastern bound-ary (is) to the west of
Kuḍumbiḍupāḍagam; the southern boundary (is) to the north of the
Maṇṇikkāl (channel); the western boundary (is) to the east of the boundary
of Amaṇpā[kka]m; and the northern boundary (is) to the south of the bank of
the tank.
(L. 7.) Altogether four thousand kuḻi were given, for as long as the moon and the
sun exist (and) free of taxes, by us, the great assembly.
(L. 8.) On this land we shall not be entitled to claim any taxes,••• forced labour
(
veṭṭi, vēdi) and
kāṇam.
(L. 9.) We, the great assembly, agree that each of those who claim (
them) shall pay
a fine
of twenty-five
kaḻañju of gold.
(L. 10.) (This charity is placed under) the protection of the
Śrī-Vaishṇavas).
No. 28.——ON THE NORTH AND WEST WALLS OF THE SHRINE IN THE RAJAGOPALA-PERUMAL
TEMPLE.
This inscription is dated in the 29th year of
Rājakēsarivarman,
alias
Rājādhi-rājadēva, surnamed
Jayaṅkoṇḍa-Chōḷa (l. 7).
It opens with a panegyrical account of the king's deeds. The text of this passage
has been settled by comparison with the corresponding introductions of three other
inscriptions,
viz.——
1. Tk. = an inscription of the 29th year in the Śvētāraṇyēśvara temple at Tiruveṇ-kāḍu in the Tanjore district (No. 114 of 1896).
2. Tr. = an inscription of the 31st year in the Ādhipurīśvara temple at
Tiruvoṟṟiyūr near Madras (No. 107 of 1892).
3. Tai. = an inscription of the 32nd year in the Pañchanadēśvara temple at Tiruvai-yāṟu near Tanjore (No. 221 of 1894).
Among the achievements of Rājādhirāja the subjoined inscription mentions that
he “destroyed the palace of the
Chalukya king in the city of
Kampili” (l. 6).
As I have said before,
this statement enables us to identify Rājādhirāja
with the king who, according to the
Kaliṅgattu-Paraṇi (viii. 26), “planted a pillar of
victory at
Kampili,” and to place his reign immediately after that of
Rājēndra-Chōḷa I. and before that of
Parakēsari-varman,
alias Rājēndradēva. Rājēndra-Chōḷa I. ascended the throne in A.D.
1001-2 and reigned until at least A.D. 1032.
An inscription at
Miṇḍigal proves that
Rājādhi-rāja's anointment to the throne
took place in A.D. 1018.
This would be about the 17th year of the reign of his
predecessor Rājēndra-Chōḷa I. Consequently, Rājādhirāja appears to have been the
co-regent of the latter and cannot have exercised independent royal functions before the death
of the other. It is in perfect accordance with this conclusion that his inscription which have
been discovered so far are all dated in the later years of his reign,
viz. between the
26th and 32nd years.
The introduction of the subjoined inscription states that Rājādhirāja appointed seven
of his relatives to be governors over the
Chēra, Chalukya, Pāṇḍya and
Gaṅga countries, the island of
Ceylon, the
Pallava country, and
Kanyakubja (l. 1). This statement is evidently exaggerated, at least as far as it
refers to the Chalukya dominions and Kanyakubja.
Next are mentioned three
Pāṇḍya kings (l. 1f.). The first of them,
Mānābharaṇa, was decapitated;
the second,
Vīra-Kēraḷa, was trampled down by an elephant; and the
third,
Sundara-Pāṇḍya, was expelled to
Mullaiyūr. Further, Rājādhirāja
killed an unnamed king of
Vēṇāḍu,
i.e. Travancore, and three princes of
Irāmaguḍam (?). Having routed the
Chēra king, he followed the example of
his ancestor Rājarāja I. in destroying the ships at
Kāndaḷūr-Śālai (l. 2f.).
Then followed a victorious war against
Āhavamalla, Vikki, Vijayāditya
and
Śāṅgamayaṉ, which was led by a general named
Kēvudaṉ, and in the
course of which two of Āhavamalla's officers, named
Gaṇḍappayaṉ and
Gaṅgādhara, were killed and the city of
Koḷḷippākkai
was set on fire (l. 3 f.). Koḷḷippākkai or, in Kanarese, Koḷḷipāke was included in the
territory of the Western
Chālukyas,
and Āhavamalla, Vikki and
Vijayā-ditya are identical with the Western Chālukya king
Āhavamalla-Sōmēśvara I. (A.D. 1044 and 1068) and two of his sons,
Vikramāditya VI. (A.D. 1055-56 and 1076 to 1126) and
Vishṇuvardhana-Vijayāditya (A.D. 1064 to 1074).
The next of Rājādhirāja's expeditions cost their crowns to four kings of
Ceylon,
viz. Vikramabāhu, Vikrama-Pāṇḍya, Vīra-Śalāmēgaṉ, and
Śrīvallabha Madana-rāja (l. 4 f.). The second of these is said to have
ruled over the southern Tamiḻ country before taking possession of Ceylon, the third to have
originally ruled over
Kanyakubja, and the fourth to have taken refuge
with a certain
Kr̥shṇa. Worst of all fared Vīra-Śalāmēgaṉ. The
Chōḷa king seized his elder sister and his daughter (or wife)
and cut
off the nose of his mother, and the Ceylon king himself fell in battle. An independent
and somewhat different account of these struggles is given in the 56th chapter of the
Mahāvaṁsa, which mentions successively the reigns of
Vikramabāhu, who is supposed to have reigned from A.D. 1037 to 1049,
Vikrama-Pāṇḍu (A.D. 1052 to 1053),
Jagatipāla (A.D. 1053 to 1057), and
Parākrama-Pāṇḍu (A.D. 1057 to 1059). Of Jagatipāla it is said that he came from
the city of
Ayōdhyā, that the
Chōḷas slew him in battle, and that
they carried his queen and his daughter to the
Chōḷa country. As the two first
names, Vikrama-bāhu and Vikrama-Pāṇḍya, are the same in Rājādhirāja's
inscriptions and in the
Mahāvaṁsa, we may identify Jagatipāla with
Vīra-Śalāmēgaṉ, who came from Kanyakubja, who was killed by the Chōḷas, and whose elder
sister and daughter were carried away by them. It remains uncertain whether he was a native of
Kanyakubja (Kanauj) or Ayōdhyā, as stated respect-ively in Rājādhirāja's
inscriptions and in the
Mahāvaṁsa. The fourth king, Śrīvallabha
Madanarāja, is perhaps the same as the Parākrama-Pāṇḍu of the
Mahāvaṁsa, who is said to have been killed by the
Chōḷas.
On a second raid to the north Rājādhirāja defeated four chiefs, whose names are
given, but whom I cannot identify, and destroyed the palace of the
Chalukya king at
Kampili (l. 5 f.), a place in the Hosapēṭe tāluka of the Bellary district, which is
also mentioned in a Western Chālukya inscription.
As I have stated before (p. 39 above), Rājādhirāja was the elder brother of his
successor
Parakēsarivarman,
alias Rājēndradēva, and met with his
death in the battle of
Koppam. Hence I suspect that it is Rājādhirāja who is meant
in a Western Chālukya inscription of A.D. 1071 at
Aṇṇīgere in the Dhārwār
district, which states that “the wicked
Chōḷa, who had abandoned the religious
observances of his family, penetrated into the Beḷvola country and burned the Jaina temples
which Gaṅga-Permāḍi, the lord of the Gaṅga-maṇḍala, while governing the Beḷvola
province, had built in the Aṇṇīgere-nāḍu,” and that “the Chōḷa eventually yielded his
head to
Sōmēśvara I. in battle, and thus, losing his life, broke the succession of
his family.”
“The record adds that the temples were subsequently restored by
the
Maṇḍalika Lakshmadēva.”
According to Professor Kielhorn's calculation,
the date of this inscription (l.
7 f.) corresponds to Wednesday, the 3rd December A.D. 1046. On this day the villagers
made over to the temple 2,200
kuḻi of land and received in exchange 100
kāśu
from the temple treasury.
TEXT.
1
——|| svasti śrī ||—— ti[ṅ]kaḷertaru ta[ṉ]ṟoṅkalveṇkuṭaikkiḻ nilamaka-ṇilava malar[ma*][ka]ṭpuṇarntu
ceṅkolocci[k]karu[ṅka]li kaṭintu taṉ ciṟiya-[t]ātaiyu[nti]ruttamaiyaṉuṅ kuṟikoḷ
taṉniḷaṅkokkaḷaiyum neṟiyuṇar taṉṟi-rup[pu]talvartammai[
yuntu]
ṉṟiyateṟu[ci]l vāṉavaṉ ma[l]lan miṉa[va]ṉ
kaṅkanilaṅkaiyaṟ[ki]ṟaivaṉ pulaṅkaḻaṟpa[l]lavaṉ
ka[ṉ]ṉakucciyar kā[va]laneṉap-poṉṉa[ṇi]ccuṭarmaṇimakuṭa[ñ*]
cūṭṭippaṭa[r]pukaḻ[ā]ṅkavarkkavar nāṭaḷi pāṅ-kuṟu
teṉṉa mu[va]ruḷ māṉāparaṇaṉ
poṉmuṭiānāpparumaṇi-2
ppacuntalai [p]orukaḷattarintu vāḷaviyakaḻal virakeraḷaṉai muṉaivayiṟpiṭi-ttu
taṉativā[ra]ṇakkatakkaḷiṟṟā[ṉu]taippit[ta]ruḷi
antamilperumpukaḻccuntara-pāṇṭiyaṉ
koṟṟav[eṇ]kuṭaiya[ṅ] kaṟ[ṟ*][ai]veṇkavariyum
ciṅkātaṉamum veṅkaḷattiḻantu taṉ muṭi viḻa[t]talai virittaṭi
taḷarntoṭattollaip mullai[yū]rttura[t]ti olakalil veṇāṭṭaraicai
ceṇāṭṭotukki mevupuka-ḻirāmakuṭamuvar keṭa
muṉintu viṭalk[e]ḻu villava[ṉ] kuṭa[r]maṭikko-ṇṭu taṉṉā-3
ṭu viṭṭoṭik[kā]ṭu pu[k]koḷippa vañciyamputumalar
malaintāṅkeñcalil velaikeḻu kāntaḷurcālai kalamaṟuttāha[va]mallaṉumañca
kevutaṉṟāṅka[ru]m paṭaiyālā[ṅ]kavaṉ ṉaiyi[ṟ]kaṇṭappayaṉuṅkaṅkātaraṉum vaṇṭamar
kaḷiṟṟoṭu maṭiyat[ti]ṇṭiṟal virutarai vikkiyum
vicaiyātittaṉuṅkaru[mu]raṭcāṅkamaya-ṉumu[ta]li[ṉa]r
samarapiruvottuṭaiya [vi]ricuṭarppoṉṉoṭayaṅkarippuravi-y[o]ṭum
piṭittu ta[ṉ]ṉāṭaiyiṟjayaṅko-4
ṇṭoṉ[ṉā]r koḷḷi[p]pākkai uḷḷeri maṭuppittorutaṉittaṇṭāṟporu-kaṭalilaṅkaiyar ko[m]āṉ
vikkiramabāhuvi[ṉ]
makuṭamumuṉṟaṉakku[ṭ]aintu teṇṭamiḻmaṇṭalamuḻuvatumiḻanteḻkaṭaliḻam
pukkavilaṅkecu[ra*]nākiya vikkira-mapāṇṭiya[ṉ] paruma[ṇi]makuṭamum
kāṇṭaku taṉṉatākiya kaṉṉakucciyiṉumār-kaliyiḻa[ñ*]ciriteṉṟeṇṇi uḷaṅkoḷ taṉṉāṭu taṉṉuṟavoṭu[m] puku- [ntu]
viḷaṅkumuṭi kavitta viracalāmekaṉ po-5
rukaḷattañci taṉ kārkkaḷiṟiḻantu kavvaiyiṟaṉaṭikkātaliyoṭuntaṉṟavvaiyaip-piṭittu tāyai mukkariya āṅkavamāṉam nīṅkutaṟkāka
miṭiṭum [va]ntu viṭṭoḻil
puri[
ntu]
veṅkaḷattularntavacciṅkaḷattaraicaṉ poṉṉaṇimuṭi-yuṅkaṉṉaraṉvaḻi vanturai ko[ḷa]viḻattaraicanākiya cirvallava mataṉa-rājaṉ melloḷittaṭamaṇimu[ṭi]yuṅkoṇṭu
vaṭapula[t*]tirukālāvatum po-rupaṭai naṭātti kaṇṭartiṉakaraṉ nāraṇaṉ
kaṇava[ti]6
vaṇṭalarteriyal maticūtaṉaṟe[ṉai]ppalava[r]aiyarai
mu[ṉai]vayiṟṟuratti vampa-lartarupoḻil kampili[na]karuḷ caḷukkiyar māḷikai
takappittiḷakatamil villavar
miṉavar veḻakular caḷukkiyar vallavar kaucalar vaṅkaṇar koṅ-kaṇar cinturar aiyyaṇar ciṅkaḷā paṅkaḷar
antira[r]
mutaliyavaraicariṭu tiṟaikaḷumāṟiloṉṟava[ṉiyu]ḷ kūṟu koḷ
poruḷkaḷumukantu nā[ṉ]maṟaiya-var
mukantu ko[ḷa]kkuṭu[t]tu viśvalokattu viḷa-7
[ṅ]ka maṉuneṟi niṉṟaśvametañceytaraicu viṟṟirunta jayaṅ[k]oṇṭacoḻaṉu-yarntaperumpukaḻ kovarājakeśarivanmarā[ṉa] uṭaiyār
śrīrājādhirājadevaṟku yāṇṭu 29 āvatu
jayaṅkoṇṭacoḻama[ṇ*]ṭalattu ceṅkāṭṭukkoṭ-ṭattu mākaṇunāṭṭu maṇimaṅkalamāna
rājacūlāmaṇiccatu[r]vvetimaṅkalattu
mah[ā*]sabhaiyom me[m*]mur
brahmasthāṉatte dhanunāyaṟṟu pū[r]vva-pakṣat[tu] dvitikaiyum putaṉkiḻamaiyum
peṟṟa tiru([?])-8
voṇattināḷkkūṭṭakkuṟaivaṟakkūṭiyiruntu paṇippaṇiyāl
paṇitta ivvur śrīma[d*]dvārāpatiyāṉa
śrīkāmakkoṭiviṇṇakar āḻvārarku tiruvamutukkum
a[r]ccanābhogattukkum ittevar paṇṭāratte nūṟu kācu
policaikku koṇṭu ik[kā]cu nūṟṟālum vanta policaikku
iṟaikarattūṭpāka iṟaiyiḻiccikkuṭutta nilamāvatu [|*] perunalvatikku
vaṭakku pātirikkaḻaṉi me-9
laikkāluk[ku] kiḻa[k]ku viḷainilaṅkuḻi muṉṉūṟum pātirikkaḻaṉi
na[ṭu]viṟkā-lukku meṟ(k)ku viḷainilaṅkuḻi iruṉū[ṟu]m peru[na]lvatikku
teṟku ālaimeṭṭil maṉaiyaṟutivāykkuralukku kiḻakku viḷainilaṅkuḻi
nūṟṟeṇpa-tum ālai-10
meṭṭil nantu vāṉattoṭ(ṭ)aikkālukku meṟku
viḷainilaṅkuḻi nāṉūṟum ikkālukku kiḻakku viḷainilaṅkuḻi iru[ṉūṟum] tetri[ya]ma[ra]ttiṉ me-laikkālukku me[ṟku
vi]ḷainilaṅkuḻi muṉṉūṟum cuṇṭilerivatikka
kiḻakku viḷainila-11
ṅkuḻi nāṉūṟum pāvaituṟaivāykkālukku vaṭakku
[ti]ruvaiyottitevar nilaṅkuḻi iru[ṉū]ṟṟaiympatukku kiḻa[kku taṭi]yiraṇ[ṭi]nāl kuḻi
iruṉū-ṟum ākattevar nilaṅkuḻi iraṇṭāyirattiruṉūṟum
iṟaikarattūṭṭāka śantri-12 rātti[t]tavaṟ niṟpatāka tiruvamutukkum
a[r]ccanābhogattukkum iṟaiyiḻicci
śilālekhai ceytu kuṭuttom [||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! While the goddess of the earth was beaming under his fringed
white parasol, which resembled the moon in beauty, (the king) wedded the goddess of
fortune, wielded the sceptre, and destroyed the dark Kali (age).
(
He) bestowed crowns of brilliant jewels, adorned with gold, on his father's
younger brother, (
his) glorious elder brother, his distinguished younger brothers,
and his royal sons who knew the (
right) path, (
along with the
titles) ‘
Vāṉavaṉ of great beauty,’
‘Valla-vaṉ,’ ‘Mīṉavaṉ,’ ‘Gaṅgaṉ,’ ‘the king of
the people of
Laṅkā,’ ‘
Pallavaṉ (
who wears) golden
ankle-rings,’ (
and) ‘the protector of the people of Kaṉṉakuchchi
(Kanya-kubja),’ and granted to these (
relatives) of great renown the dominions of
those (
hostile kings).
Among the three allied kings of the South (
i.e.
Pāṇḍyas),——(
he) cut
off on a battle-field the beautiful head of
Mānābharaṇaṉ, (
which
was adorned with) large jewels (
and) which was inseparable from the golden
crown;
seized in a battle
Vīra-Kēraḷaṉ whose ankle-rings were
wide,
and was pleased to get him trampled down by his furious
elephant
Attivāraṇa; and drove to the ancient
Mullaiyūr
Sundara-Pāṇḍiyaṉ of endless great fame, who lost in a hot battle the royal white
parasol, the bunches (
of hairs) of the white yak, and the throne, and who ran away,——his
crown dropping down, (
his) hair being dishevelled, and (
his) feet getting
tired.
(L. 2.) (He) sent the undaunted king of Vēṇāḍu to the country of heaven and
destroyed in anger the three (princes) of the famous Irāmaguḍam.
While the strong Villavaṉ (i.e. Chēra) was attacked by pains in the bowels,
fled from his country and hid himself in the jungle, (the Chōḷa king) destroyed
(his) ships (at) Kānda-ḷūr-Śālai on the never
decreasing ocean as (easily as he) would have put on a beautiful fresh flower of the
vañji (tree).
(L. 3.) When even
Āhavamallaṉ became afraid; when
Gaṇḍappayaṉ and
Gaṅgā-dharaṉ, (
who belonged) to his army, fell along with
(
their) elephants (
whose temples) swarmed with bees, (
in a battle) with
the irresistible army of
Kēvudaṉ; (
and) when the (
two) war-riors of great courage——
Vikki and
Vijayādityaṉ, Śāṅgamayaṉ of
great strength, and others retreated like cowards,——(
the Chōḷa
king) seized
(
them) along with gold of great splen-dour and with horses, elephants and
steeds, achieved victory in his garment,
and caused the centre of
Koḷḷippākkai, (
a city) of the enemies, to be consumed by fire.
(L. 4.) With a single unequalled army (
he) took the crown of
Vikramabāhu,
the king of the people of
Laṅkā on the tempestuous ocean; the crown-of large jewels,
(
belonging to) the lord of
Laṅkā, Vikrama-Pāṇḍiyaṉ, who, having lost the
whole of the southern Tamil country which had previously belonged to him, had entered
Īḻam (
surrounded by) the seven oceans; the beautiful golden crown of the king
of
Siṁhala, Vīra-Śalāmēgaṉ, who, believing that
Īḻam (
surrounded
by) the ocean was superior to the beautiful Kaṉṉa-kuchchi
(Kanyakubja) which belonged to him, had entered (
the island) with his
relatives and (
those of) his countrymen who were willing (
to go with him), and
had put on the brilliant crown; who, having been defeated on the battle-field and having lost
his black elephant, had fled ignominiously; and who, when (
the Chōḷa
king)
seized his elder sister along with (
his) daughter
and cut off the nose
of (
his) mother, had returned in order to remove the disgrace (
caused) thereby,
and, having fought hard with the sword, had perished in a hot battle; and the extremely
brilliant crown of large jewels, (
belonging to) the king of
Īḻam,
Śrīvallavaṉ
(Śrīvallabha) Madanarājaṉ, who had come to Kaṉṉaraṉ
(Kr̥shṇa) and taken up (
his) abode (
with him).
(L. 5.) Having led for the second time a warlike army into the northern region,
(
the Chōḷa
king) defeated in battle
Gaṇḍar-Dinakaraṉ,
Nāraṇaṉ
(Nārāyaṇa), Kaṇavadi
(Gaṇapati), Madiśūdaṉaṉ
(Madhusūdana), (
who wore) a garland of flowers (
surrounded by) bees,
and many other kings, and caused to be destroyed the palace of the
Śaḷukkiyar in the city of
Kampili, whose gardens diffuse fragrance.
(L. 6.) The tribute paid without remissions by the Villavar
(Chēra), Mīṉavar
(Pāṇ-ḍya), Vēḻakular,
Śaḷukkiyar
(Chalukya),
Vallavar,
Kauśalar
(Kōsala), Vaṅgaṇar, Koṅgaṇar
(Koṅkaṇa), Śindurar, Aiyaṇar, Śiṅgaḷar
(Siṁhala), Paṅgaḷar,
Andirar
(Andhra) and other kings,
and the riches collected (
as) the sixth share (
of the produce) of the earth
(
he) had measured out, and gladly gave away, to those (
versed in) the four
Vēdas (
i.e. to the Brāhmaṇas). In order to be famed in the whole world, (
he)
followed the path of Manu and performed the horse-sacrifice.
(L. 7.) In the 29th year (
of the reign) of (
this) king
Rājakēsarivarman,
alias the lord
Śrī-Rājādhirājadēva, who was
seated on the royal (
throne and who had obtained) very great fame (
under the
name)
Jayaṅkoṇḍa-Śōḻaṉ,——we, the great assembly of
Maṇimaṅga-lam,
alias Rājaśūlāmaṇi-chaturvēdimaṅgalam, in
Māgaṇūr-nāḍu, (
a subdivision) of
Śēṅgāṭṭu-kōṭṭam, (
a
district) of
Jayaṅkoṇḍa-Śōḻa-maṇḍalam, being assembled, without a vacancy
in the assembly,
in the
Brahmasthāna in our village on
the day of
Śravaṇa, which corresponded to a Wednesday and to the second
tithi
of the first fortnight of the month of
Dhanus, ordered (
as follows).
(L. 8.) Having received on interest one hundred
kāśu from the treasury (
of the
temple) of
Śrīmad-Dvārāpati,
alias
Śrī-Kāmakkōḍi-Viṇṇagar-Āḻvār in this village, (
we) gave, against the
interest accruing from these one hundred
kāśu, for (
providing) the offerings and
the expenses of the worship of this god, the following land as temple land, with the
enjoyment of revenue and taxes,
(
and) having exempted (
it) from
taxes. Three hundred
kuḻi of culti-vated land to the north of (the road
called)
Perunalvadi (and) to the east of the channel above the ‘Bignonia field’
(
Pādiri-kaḻaṉi); two hundred
kuḻi of cultivated land to the west of the
channel in the middle of the ‘Bignonia field;’ one hundred and eighty
kuḻi
of cultivated land to the south of the
Perunalvadi (road) (
and) to the east of
the
Maṉaiy-aṟudi channel at (the hill called)
Ālaimēḍu; four hundred
kuḻi of cultivated land to the west of the channel of the temple garden at the
Ālaimēḍu (hill); two hundred
kuḻi of cultivated land to the east of this
channel; three hundred
kuḻi of cultivated land to the west of the channel on the west
of the
tendi tree (
Croton tiglium); four hundred
kuḻi of cultivated land to
the east of the road to (the tank called)
Śuṇḍilēri;
and two hundred
kuḻi, equal to two
taḍi, to the north of the
Pāvaituṟai channel (
and) to the east of the two hundred and fifty
kuḻi
of land (
of the temple) of
Tiruvaiyōttidēvar;
altogether we
gave, having engraved (
this) on stone, two thousand and two hundred
kuḻi of land (
to) the god, with the enjoyment of revenue and taxes, to last as
long as the moon and the sun, for (
providing) the offerings and the expenses of the
worship, having exempted (
it) from taxes.
No. 29.——ON THE OUTSIDE OF THE EAST WALL OF THE INNER PRAKARA OF THE RAJAGOPALA-PERUMAL
TEMPLE.
Above, Vol. II. p. 303, I noticed two inscriptions of the 4th year of the reign
of
Parakēsarivarman,
alias Rājēndradēva. One of these is the
subjoined inscription. It is dated on a week-day (l. 14 f.) which will probably admit of
astronomical calculation as soon as a second, similarly dated record of the same reign may be
discovered.
The text of the historical introduction has been settled with the
help of two other inscriptions,
viz.——
1. Tv. = an inscription of the 4th year in the Bilvanāthēśvara temple at
Tiruvallam in the North Arcot district (No. 190 of 1894).
2. Tm. = an inscription of the 8th year in the Vaidyanātha temple at
Tirumalavāḍi in the Trichinopoly district (No. 84 of 1895).
Like the inscriptions of his predecessor Rājādhirāja (p. 55 f. above) and those of
his successor Vīrarājēndra I. (p. 33 above), this inscription of Rājēndra opens with a
list of rela-tives on whom the king conferred certain titles (ll. 1 to 6). The
recipients of these honours were a paternal uncle of the king, four younger brothers of his,
six sons (?)
and two grand-sons (?).
The fifth of
the sons——
Muḍikoṇḍa-Chōḷa with the title
Sundara-Chōḷa ——is perhaps identical with a prince of the same name and title, who is mentioned
in the inscriptions of Rājēndra's successor, Vīrarājēndra I.
Lines 6 to 12 give a detailed account of the battle of
Koppam, which is only
briefly noticed in the hitherto published inscriptions of Rājēndra.
His
enemy
Āhavamalla (-Sōmēśvara I.) is here expressly called
Śaḷukki,
i.e. the Chalukya king (ll. 7, 9 and 10). The Chōḷa king invaded
Raṭṭa-maṇḍalam and was met by Āhavamalla at Koppam. At first the advantage seems
to have been on the side of the Chalukya king. Rājēndra him-self and his elephant
were wounded by arrows, and the men who had mounted the elephant along with him were killed.
But fresh troops were advanced and turned the fortune of the battle. Āhavamalla fled, and
several of his officers fell. Among these the inscription mentions a younger brother of the
Chalukya king——
Jayasiṁha, Pulikēśin,
Daśapaṉmaṉ, Aśōkaiyaṉ, Āraiyaṉ,
Moṭṭaiyaṉ and
Naṉṉi-Nuḷambaṉ,
and among those who
took part in the flight,
Vaṉṉiya-Rēvaṉ, Tuttaṉ and
Kuṇḍamayaṉ. The
first of these three chiefs is perhaps identical with the
Haihaya
Mahāmaṇḍalēśvara Rēvarasa, who is mentioned as a vassal of Sōmēśvara
I. in an inscription of A.D. 1054-55.
Among the spoil of the battle were many
elephants, three of which are mentioned by name (l. 11), the banner of the boar, and two queens
by name
Śattiyavvai and
Śāṅgappai (l. 12).
Finally, Rājēndra despatched an army to
Ceylon, where the
Kaliṅga king
Vīra-Śalāmēgaṉ was decapitated and the two sons of the Ceylon king
Mānābharaṇaṉ were taken prisoners. Another Vīra-Śalāmēgaṉ, who is stated to
have migrated to Ceylon from Kanyakubja, had been killed by Rājēndra's predecessor
Rājādhirāja.
The same Chōḷa king had decapitated another Mānābharaṇa,
who was, however, a Pāṇḍya king and not a king of Ceylon.
The
Mahāvaṁsa mentions two princes of the name Māṇābharaṇa, and two others of the name
Kittisirimēgha. Māṇābharaṇa I.
and Kittisirimēgha I. were nephews
and sons-in-law of the Ceylon king Vijayabāhu I. (chapter lix. verses 42 and 44). His
queen Tilōkasundari was a princess of Kaliṅga (
ibid. verse 29 f.).
Mānābharaṇaṉ and Vīra-Śalā-mēgaṉ in the subjoined inscription might
correspond to Māṇābharaṇa and Kittisirimēgha in the
Mahāvaṁsa, and the reason why
Vīra-Śalāmēgaṉ is styled a Kaliṅga king in the inscrip-tion might be the fact
that his mother-in-law was a Kaliṅga princess according to the
Mahā-vaṁsa. On the other hand king Vijayabāhu I. is supposed to have reigned from A.D.
1065 to 1120, and Vikkamabāhu I., in whose time Māṇābharaṇa I. and Kittisirimēgha I.
usurped the government of Ceylon, from A.D. 1121 to 1142, while Rājēndra and Vīrarājēndra
I. have to be accommodated between A.D. 1050 and 1070.
Consequently,
Mānābharaṇaṉ and Vīra-Śalāmēgaṉ in the inscription must be distinct from, and prior
to, Māṇābharaṇa I. and Kittisirimēgha I. in the
Mahāvaṁsa. But, as I have
previously stated (p. 39 above), the conquest of Ceylon by Rājēndra is established by the
existence of an inscription of his in that island.
The subjoined inscription records that the villagers received an unspecified sum
from
Kāmakkavvaiyaḷ, the mother of the
Sēnāpati
Jayaṅkoṇḍa-Chōḷa-Brahmādhirāja, and granted in return a piece of land at
Amaṇpākkam——the modern Ammaṇambākkam——on the south of
Maṇimaṅgalam to the temple. This land was situated “to the south of the land that has been
formerly granted to this god by a stone inscription.” The reference is to an inscription of
Rājakēsarivarman (No. 27 above), which registers a grant of land on the south of
Maṇimaṅgalam and east of Amaṇpākkam.
TEXT.
1
svasti śrī[ḥ] [||*]
tirumātu puviyeṉu[m*] peru[m]āta[r iva]r [tan
mā]t[e]-viyaḷāka mit[o][ḷi]v[e]ṇkuṭai[yuya][r*][t]tu [ti]ṇkali peyarttu
[ta]ṉ ciṟiya[t]ā[t]aiyātiya eṟivali ka[ṅ]k[ai]koṇṭacoḻa[ṉai
p]oṅ[ki]tal irumaṭicoḻaneṉ[ṟu]m porumuraṭṭaṉṟiru-2
t[ta]mpiyarta[mmu]ḷ v[e]ṉṟiko[ḷ] mummaṭi[c]oḻa[ṉai]tte[m]muṉai[ya]ṭu-[ti]ṟa[ṟ]coḻapāṇṭi[ya]n[e]ṉṟuṅkoḻimaṉṟoṭuka[ḻa]l
[vī]racoḻaṉaippaṭipu-[ka]ḻkkarikālacoḻaneṉṟum
porutoḻilvāḻvalittaṭakkai maturāntakaṉai3
coḻakaṅkaneṉṟuntoḷvalimevikal
parā[nta]katevaṉai coḷa[va]y[o]ttiyarāja-n[e]ṉṟu[m*] tayarattaṉpoṭu karutu kātala[ru]ḷ it[ta]la[m] pu[ka]ḻ rā-j[e]ntraco[ḻa]ṉai
u[tta]macoḻaneṉṟun[to][t]taṇimu[k]ai[yaviḻa]laṅkal muṭiko-4 [ṇ]ṭacoḻaṉai i[ka]l vicaiyālai[ya]neṉṟum pukarmukatteḻuyarkaḷiṟṟu c[o]ḻa-k[e]ra[ḷa]ṉai vārcilai
coḻa[k]eraḷa[n]eṉṟu(m)ntiṇṭiṟaṟkaṭāra[ṅ]koṇṭaco-ḻaṉai tiṉakara[ṉ] ku[la]t[tu ci]ṟappamar coḷajaṉakarājaneṉṟuṅkaṉaikaṭal
paṭi
5
koṇṭa palapu[ka]ḻ muṭikoṇṭacoḻaṉai
cuntaracoḻaneṉṟu[ñ*]centamiḻ[p]-piṭika[li]raṭṭapāṭikoṇṭacoḻa[ṉai]
tolpuviyāḷu[ṭ]aiccoḻakaṉṉakucciyarā-jane[ṉ]ṟumaṉṉutaṉ
kātalar kātalartammuḷ meta[ku]katirāṅka[ṉai]kaḻa-6
l maturāntakaṉai
velpaṭaiccoḻavallapane[ṉ]ṟumāṉacilai[kkai]y[o]rāṉaicce-vakaṉai nirupentriraco[ḻa]neṉ[ṟu]m paruma[ṇi]ccuṭar maṇima[ku]ṭañ[cū]ṭṭip-paṭi mi[c]ai[nti]kaḻunāḷiṉu[ḷi]ka[l] veṭṭeḻu[
ntu]
ce[ṉ]ṟo[ṇ]ṭiṟa[li]raṭ-ṭamaṇ-7
ṭalameyti natikaḷunāṭum patikaḷumanekamaḻi[t]ta[ṉa]ṉ
vaḷavane[ṉ]ṉumo[ḻi]ppa poruḷ keṭṭu vekaveñ[ca]ḷukki ākavama[l]laṉ
paripavamiṉakkiceṉṟeri [viḻi]tteḻuntu
cepparuntiratta koppattakavaiyil ceṉṟeti-8
reṉṟamar tuṭaṅkiya poḻutava[ṉ] ceñcaramāri taṉ
kuñcaramukatti[ṉu]nta[ṉ]ṟiru-ttuṭaiyiluṅkuṉṟuṟa[ḷ]
puyat[tilu]ntaiyk[ka]vunta[ṉṉu]ṭa[ṉ kaḷiṟeṟiya
to]-ṭukaḻal [vi]rarkaḷ maṭiyavum
vakaiyātota[ṉiya]n[e]kam porupaṭai9
vamaṅkiyammoymmar [ca]ḷukki tampi jayaciṅkaṉum
porppulakkeciyuntārt[ta]-caṉma[ṉu]māṉamaṉṉavaril maṇṭali[ka]cokaṉumā[ṉa va]ṇpukaḻāḷum[ār]aiya-ṉunteṉivarmaṭṭaviḻa[ṅ]kal
moṭ[ṭ]aiyaṉunti[ṇ]ṭiṟal naṉṉinuḷampaṉumeṉu-10
miva[r] mutaliyar eṇṇiliyaraica[r]ai vi[ṇṇa]katteṟṟi
vaṉ[ṉi]yarevaṉum va[ya]ppaṭaittutta[ṉu]ṅko[ṉṉa]vilpaṭaikkuṇṭamaya[ṉu]m
eṉṟi[ṉ]ṉaveñci-ṉavaraicaroṭañci caḷu[k]ki
kula[ku]lakulaintu talaimayir viri[t]tu
v[eṉu]ṟa [n]eḷit[tu]ppiṉṉuṟa11
nok[ki] kāl paṟintoṭi melkaṭal pāyattuttiya
poḻutaccerukkaḷattavaṉ viṭu catturupayaṅkaraṉ karapattiramutapattirajātipakaṭṭa[r]aicaneka[mu]meṭṭu[ni]-rai [pa]rikaḷumoṭṭakaniraika[ḷu]m [va]rākavelkoṭi mutal
rājapariccantamum12
op[pi]l cappiyavvaiy cakappaiyeṉṟivar mutal teviyar kuḻāmum
pāv[ai]-yariṭṭamumeṉaiyaṉa
piṟavumuṉaivayaṟkoṭṭu
vijaiyaabhiṣekam ceytu t[o][ṉ]ṟicaivayirpporppaṭai naṭātti[k]kārkkaṭalilaṅkaiyil viṟa[ṟ]-paṭaikkaliṅkar [ma]-13
ṉ viracalāmekaṉaikkaṭaṟkaḷiṟṟoṭumakappaṭakkatirmuṭi
[ka]ṭivittilaṅkaiyaṟkiṟai-vaṉ mā[p]paraṇaṉ kātalararuvaraikkaḷattiṭaip[pi]ttu māpperum
pukaḻ [mi]ka vaḷartta kopparak[e]śari[
panmar]
āna [u]ṭai[y]ār
śrīrājendratevaṟ[ku] yāṇṭu nālāva-14 tu [nā*]ḷ 8[2] ||—— jayaṅko[ṇ]ṭacoḻamaṇṭalattu
ceṅkāṭṭukkoṭṭattu mākaṇūrnā[ṭ]ṭu
rājacūḷāmaṇicca[tu*]ruppetima[ṅ]kalattu
mahāsabh[ai]- y[o]m ivvāṭṭai
si[ṃ*]hanāyaṟṟu aparapakṣa[t]tu
aṣṭamiyum viyāḻak-kiḻamaiyum
15
peṟṟa rojaṇināḷ emmur
brahmasthānamaṇṭapa[t]te [kū]ṭṭakkuṟaivaṟak-[kū]ṭiyittu eṅkaḷur śrīma[d*]dvārāpatiyāṉa
śrīkāmakk[o]ṭiviṇṇaka-r[ā]ḻvārkku kuṭutta nilam[āva]tu [|*]
eṅka[ḷu]r teṉpiṭākai amaṇ-pākkattu nila-16
ṅkiḻp[ā*]ṟkellai maṇṇikkālukku meṟkum teṉpāṟkellai
maṇṇikkālu-kku vaṭakkum melpāṟkellai17
araicaṅkuṭṭattukkum naṅkāciyeṉṉum pulattukkuṅkiḻakkum vaṭa[p]āṟkellai
paḻu-vur nakkapputteri karaikku te-18 [ṟ]kum ittevarkku muṉpu śilālekhai paṇṇiṉa nilattukku teṟkum
[|*] āka iṉnāṟp[ā][ṟ*]kellaikkum naṭuvupaṭṭa ni-
19 [lamu]m oṭaiyumuṭaippum menokki[ṉa] maramum [kī]ṇokkiya
[ki]ṇaṟu[m] iṉnāṟpāṟkellaikkum naṭuvupaṭṭa-
20
[te]llām se[ṉā]pati[ka]ḷ
jayaṅkoṇṭacoḻabrahmādhirā[ja]r tāy[ār] kāma-kkavvaiyaḷ pakkal svam k[o]ṇṭu śantrā-21 tittavaṟ iṉnilattukku iṟaiyi[ṟu]t[tu]kkuṭuppomānom
mahāsabhaiyom [|*] [sa]bhai[yu]-
22
[ḷi]runtu karaiyiṭṭukkaraippontu pa[ṇi]tta
kārāmpiceṭṭu n[ā]rāya[ṇa]kkirama-vittaṉum irāyūr ca-23 ntrirateva[a]ttāḻikkiramavitta[ṉu][m*] sahaṇai
[m]ātavakkira[ma]vittaṉum paṇip-paṇiyāl
24
pa[ṇi] keṭṭu [e]ḻutin[e]ṉ ivvur ūrkkaraṇattāṉ alaṅkāraṉ
ci[rā]ma-neṉ [|*] ivai eṉ eḻuttu [||*]TRANSLATION.
(Line 1.) Hail ! Prosperity ! While the goddess of fortune and the great goddess of the
earth became his great queens, (the king) raised on high (his) brilliant white
parasol and uprooted the powerful Kali (age).
(
He) bestowed high crowns, resplendent with large jewels, on
Gaṅgaikoṇḍa-Śōḻaṉ, who was the younger brother of his father (
and who
was) powerful in defeating (
his enemies), (with the title)
‘
Irumaḍi-Śōḻaṉ of exuberant valour;’ among his royal younger brothers of warlike
strength, on the victorious
Mummaḍi-Śōḻaṉ,
(
with the title)
‘
Śōḻa-Pāṇḍiyaṉ whose valour conquers (
enemies) on the battle-field;’ on
Vīra-Śōḻaṉ, the lord of
Kōḻi (
i.e. Uṟaiyūr),
who wore ankle-rings, (
with the title) ‘
Karikāla-Śōḻaṉ
(
who is) praised on earth;’ on
Madhurāntakaṉ,
whose strong
and broad hand (
wielded) the sword in warfare, (
with the title)
‘Śōḻa-Gaṅgaṉ;’ on
Parāntakadēvaṉ,
whose
valour was combined with strength of shoulders, (
with the title)
Śōḷa-Ayōttiyarājaṉ;’ among (
his) sons,
who regarded with kindness (
their enemies ?) in distress, on
Rājēndra-Śōḻaṉ, (
who was) praised on this earth, (
with the title)
‘Uttama-Śōḻaṉ;’ on
Muḍikoṇḍa-Śōḻaṉ,
(
who wore) a garland of opening buds (
as) an ancient (
i.e. hereditary)
ornament, (
with the title) ‘the brave
Vijayālayaṉ;’ on
Śōḻa-Kēraḷaṉ,
(
who possessed) very tall elephants with
spotted foreheads, (
with the title) ‘
Śōḻa-Kēraḷaṉ (
who holds) a long
bow;’ on
Kaḍāraṅkoṇḍa-Śōḻaṉ of great valour, (
with the
title) ‘
Śōḷa-Janakarājaṉ in whom the eminence of the race
of the Sun rests;’ on
Muḍikoṇḍa-Śōḻaṉ, who conquered the earth (
surrounded
by) the roaring ocean (
and who was) praised by many, (
with the
title)
‘Sundara-Śōḻaṉ;’ on
Iraṭṭapāḍikoṇḍa-Śōḻaṉ,
(
who was) the rock of support to pure Tamiḻ, (
with the title)
‘
Śōḻa-Kaṉṉakuchchiyarājaṉ,
the lord of the ancient
earth;’ then, among the sons of his sons,
on
Madhurāntakaṉ,
who was (
i.e. resembled) the great sun (
and who wore) sounding
ankle-rings, (
with the title) ‘
Śōḻa-Vallabhaṉ (
who
leads) a victorious army;’ and on the matchless
Āṉaichchēvagaṉ,
whose hand (
held) a strong bow, (
with the title)
‘Nr̥pēndra-Śōḻaṉ.’(L. 6.) While (the Chōḷa king) was resplendent on earth, the proud and
furious Śaḷukki (i.e. Chalukya king) Āhavamallaṉ,——having heard
the substance of the report that the Vaḷavaṉ (i.e. the Chōḷa king),
desirous of war, had started (from his country), had reached
Iraṭṭa-maṇḍalam, (whose inhabitants are) very brave, and had destroyed
many rivers (!), districts and towns,——exclaimed: “This (is) a disgrace to me !,” sprang
up, (his) eyes burning (with rage), went into Koppam, the strength
(of whose position is) hard to describe, (and) commenced to attack the enemy.
(L. 8.) At that time, when the shower of his (viz. Āhavamalla's) straight arrows
pierced the forehead of his (i.e. the Chōḷa king's) elephant, his royal thigh, and
(his) shoulders which resembled hillocks, and when the warriors wearing ankle-rings, who
had mounted the elephant along with him, fell, (the Chōḷa king) distributed
(on the battle-field) many match-less warlike regiments (which had)
not (yet been) detached, and transported to heaven Jayaśiṅgaṉ, (who
was) the younger brother of that strong Śaḷukki, the
warlike Pulikēśi, and Daśapaṉmaṉ, (who wore) a garland; among
proud princes: the chief (Maṇḍalin) Aśōkaiyaṉ, Āraiyaṉ, who ruled
(with) great fame which was well deserved, Moṭṭaiyaṉ, (who wore) a
garland of half-open (buds) full of honey, Naṉṉi-Nuḷambaṉ of great valour,
and other princes without number.
(L. 10.) The Śaḷukki was defeated,——with Vaṉṉiya-Rēvaṉ, Tuttaṉ, (who
had) a powerful army, Kuṇḍamayaṉ, whose army spoke (i.e. threatened)
death, and other princes, ——fled, trembling vehemently, with dishevelled hair, turning
(his) back, looking round, and tiring (his) legs, and was forced to plunge into
the western ocean.
(L. 11.) At that time (the Chōḷa king) captured in battle Śatrubhayaṁkara,
Karabhadra, Mūlabhadra and many (other) excellent elephants of noble breed, horses
of lofty gait, herds of camels, the victorious banner of the boar and the other insignia of
royalty, the peerless Śattiyavvai, Śāṅgappai and all the other queens, a crowd of
women, and other (booty) which he (viz. Āhavamalla) had abandoned on that
battle-field, and performed the anoint-ment of victory.
(L. 12.) (The king) despatched a warlike army into the southern region, captured
in Laṅkā, (surrounded by) the black ocean, Vīra-Śalāmēgaṉ, the
king of the Kaliṅgas, (who had) a powerful army, with (his) elephants
(which resembled) the ocean, caused to be cut off (his head which wore) a
brilliant crown, and seized on the battle-field the two sons of Mānābharaṇaṉ, the
king of the people of Laṅkā.
(L. 13.) On the 8[2]nd day of the fourth year (
of the reign) of (
this) king
Parakēsari-varman,
alias the lord
Śrī-Rājēndradēva,
who (
continually) increased very much (
his) very great fame,——we, the great
assembly of
Rājaśūḷāmaṇi-chaturvēdimaṅgalam in
Māgaṇūr-nāḍu,
(
a subdivision) of
Śēṅgāṭṭu-kōṭṭam, (
a district) of
Jayaṅkoṇḍa-Śōḻa-maṇḍalam, being assembled, without a vacancy in
the assembly, in the
Brahma-sthāna-maṇḍapa in our
village on the day of
Rōhiṇī, which corresponded to a Thursday and to the eighth
tithi of the second fortnight of the month of
Siṁha in this year, gave
the following land to (
the temple of)
Śrīmad-Dvārāpati,
alias
Śrī-Kāmakkōḍi-Viṇṇagar-Āḻvār, in our village.
(L. 15.) Land at
Amaṇpākkam, a southern hamlet of our village. The
eastern boundary (
of this land is) to the west of the
Maṇṇikkāl (channel);
the southern boundary (
is) to the north of the
Maṇṇikkāl
(channel); the western boundary (
is) to the east of the
Araiśaṅguṭṭam (pond) and of the field named
Naṅgāśi; and the
northern boundary (
is) to the south of the bank of the
Nakkapputtēri (tank) at
Paḻuvūr and to the south of the land that has been formerly granted to this god by a
stone inscription.
(L. 18.) Having received funds (
svam) from
Kāmakkavvaiyaḷ, the mother of
the
Sēnāpati Jayaṅkoṇḍa-Śōḻa-Brahmādhirājar, we, the great assembly,
are bound to pay the taxes on this land for as long as the moon and the sun exist, and to give
the whole land enclosed within these four boundaries, the water-courses, the breaches (
in
the) bands
of tanks),
the trees overground and the wells
underground.
(L. 21.) Having been present in the assembly and having heard the order of
Kā-rāmbiśeṭṭu Nārāyaṇa-Kramavittaṉ,
Chandradēva-[A]ttāḻi-Kramavittaṉ of
Irāyūr, and
Sahaṇai
Mādhava-Kramavittaṉ, who had distributed the blocks (
karai) and
inspected the blocks, I,
Alaṅkāraṉ Śrīrāmaṉ, the village-accountant of this
village, wrote (
the above). This (
is) my writing.
No. 30.——ON THE NORTH WALL OF THE MANDAPA IN THE RAJAGOPALA-PERUMAL TEMPLE.
This inscription is dated in the 5th year of the reign of
Rājakēsarivarman,
alias Vīrarājēndradēva (I.), and on a week-day (l. 37) which will probably
admit of astro-nomical calculation if a second, similarly dated record of the same
reign should be discovered. It opens with a long and interesting historical passage, the first
portion of which agrees on the whole with the introduction of the
Karuvūr inscription
of the same king (No. 20 above). But the statement that the king conferred certain titles on
some relatives of his (No. 20, ll. 1 to 3) is omitted here. For the reconstruction of the text
of the fresh portion of the introduction no materials are available besides the incomplete
introduction of the
Takkōlam inscription and some stray fragments of the
Gaṅgaikoṇḍa-Śōḻapuram inscription.
Vīrarājēndra I. is said to have defeated the
Kēraḷas at
Ulagai, which
seems to have been a place on the western coast, and to have tied in his stables the elephants
of the
Chā-lukyas and
Pāṇḍyas (l. 16 f.). In a battle on the
bank of an unspecified river he cut off the heads of a number of chiefs, some of whom are
mentioned by name, but cannot be identified (l. 17 ff.). As the
Gaṅga and
Nuḷamba chiefs figure among them, they were probably feudatories of the Western
Chālukya king. Vīrarājēndra I. was going to exhibit the heads of his victims at
Gaṅgaikoṇḍa-Śōḻapuram, when his old enemy, the
Chalu-kya
king (
Āhavamalla-Sōmēśvara I.), prepared to take revenge for his former defeat
at
Kūḍal (or Kūḍalśaṅgamam)
and despatched an autograph letter,
in which he challenged the Chōḷa king to meet him once more at Kūḍal (l. 20 ff.).
Vīrarājēndra I. proceeded to
Kāndai (or Karandai ?), which seems to have been a
place near Kūḍal, on the appointed day. Though he waited there for a full month, his enemy
did not put in his appearance, but took to flight (l. 24 f.). The Chōḷa king occupied and
burnt
Raṭṭa-pāḍi and planted an inscribed pillar of victory on the
Tuṅgabhadrā river (l. 25 f.).
Then follows a passage which states that Vīrarājēndra I. appointed “the liar who came on
a subsequent day” to be
Chalukya king or heir-apparent, and that, in derision,
he placed round the neck of the candidate a board on which was written that the bearer
had escaped execution by an elephant and had run away in public (l. 26 ff.). The Maṇimaṅga-
lam inscription does not name the person who was the object of this mockery. But
an inscription of the 7th year of Vīrarājēndra I. at
Tirukkaḻukkuṉṟam (No. 175
of 1894) says that the king “tied (round the neck) of the
Śaḷukki Vikramāditya, who
had taken refuge at his feet, a necklace (
kaṇṭhikā), (which) illumined the eight
directions, and was pleased to conquer and to bestow (
on him) the seven and a half
lakshas) of
Raṭṭa-pāḍi.”
Thus it appears that the Chalukya
king or heir-apparent appointed by Vīrarājēndra I. was
Vikramāditya VI., the son
of his enemy Āhavamalla-Sōmēśvara I., and that Vikramāditya's coronation was not a mere
sham act, as which it is represented in the subjoined inscrip-tion. As it is now an
established fact that, after the wars between Sōmēśvara I. and Vīrarājēndra I., the
latter entered into friendly relations with Vikramāditya VI., it cannot be doubted any more
that the Chōḷa king whose daughter, according to the
Vikramāṅka-dēvacharita, became the wife of Vikramāditya VI., is identical with
Vīrarājēndra I.
The king next undertook an expedition into
Vēṅgai-nāḍu,
i.e. the country
of Vēṅgī, which he had already conquered on a former occasion
(l. 28). His
army defeated the enemy “on the great river close to
Viśaiyavāḍai,”
i.e. at
Bezvāḍa on the
Kr̥shṇā, proceeded to the
Gōdāvarī, and
passed
Kaliṅga and
Chakra-kōṭṭa (l. 29 f.). The king bestowed the country
of Vēṅgī on
Vijayāditya (l. 30 f.). Formerly I identified this prince with the
Eastern Chalukya viceroy Vijayāditya VII.
But Mr. Venkayya aptly suggests
that he may be the same as
Vishṇuvardhana-Vijayāditya, a younger brother of
Vikramāditya VI., who bore the title ‘lord of the province of Vēṅgī.’
On his return to Gaṅgaikoṇḍa-Śōḻapuram the king assumed the
surname Rājādhirājarāja and exhibited the booty which he had brought from the
country of Vēṅgī (l. 31 ff.).
In lines 36 ff. the inscription records that 4,450
kuḻi of land near the village
were granted to the temple by the
Sēnāpati
Jayaṅkoṇḍa-Chōḷa-Brahmādhirāja, whose mother had made the grant described in
the preceding inscription of Rājēndra (No. 29). The land had been purchased from the
villagers by
Mañjippayaṉār,
alias Jayasiṁha-kulāntaka-Brahmamārāyar, the father of the
Sēnāpati.
TEXT.
1 ——|| svasti śrīḥ [||*] tiru vaḷara tiraḷ
puyattirunilavalaiyantaṉ ma[ṇi]ppūṇeṉa-ttāṅkippaṉ-
2 maṇikkoṟṟaveṇkuṭai [ni]ḻal kuvalaiyattuyirkaḷaippeṟṟa tāyiṉum peṇi maṟ-ṟuḷavaṟai-
3
kaḻalarayar tanaṭi niḻalotuṅkavuṟaipila[t]tuṭai kali [o]tuṅ[ka] muṟai
ceytu viraimalaṟṟeriyal vikkalaṉṟaṉ-4 noṭu vari[ci]lai[t]taṭa[kkai]
m[ā]cāmantarai[kka]ṅkapāṭikkaḷat[ti]ṭaini[ṉ]ṟu[
ntu] ṅka-pat[ti]ri [pu]katturattiyāṅkavar
veṅkainaṉāṭ[ṭi]ṭai [mīṭṭu]-
5 mavar viṭṭa tāṅkarum peruva[litta]ṇṭu keṭattā[kki]
mātaṇṭa[n]āyaka[ṉ] cāmu[ṇ]ṭa[rā]yaṉaicceṟṟavaṉ cirattiṉaiyaṟut[tu
ma]ṟṟavanoru[ma]kaḷākiya
6 irukayaṉṟevi nākavaiyeṉṉun[t]okayañ[cāya]lai mukattoṭu
[mūkku v]eṟā-[kki pa]kai[tteti]r [mū]ṉṟām vicaiyiṉume[ṉ]ṟetir porutu
paripava-
7
ntirvana eṉakkarutipporupuṉa[l] kūṭal(r)caṅ[ka]ttākavamallaṉ
ma[kka]ḷākiya [vi]-kkala[ṉ] ciṅkaṇaneṉṟivartammoṭumeṇil
cāmantar[ai] veṉṟaṭu[tū]-8 ci muṉai viṭṭuttaṉṟuṇai maṉṉaru[nt]āṉum
[pi]nna[ṭu]ttiruntu
[va]ṭakaṭaleṉa vaku[t]tavattāṉai[yai]kkaṭakka[ḷi]ṟoṉṟāṟkalakki aṭaṟpari kocalai
ciṅkaṉai ko-
9
ṭippaṭai muṉṉal [tū]ci veṅkaḷiṟṟoṭuntuṇittu
kecu[va]taṇṭanāyakaṉ tāṟke[ttara]yaṉ tiṇṭiṟa[l] mārayaṉ
ciṉappottaraya[ṉi]reccayaṉiyal ce poṟ-10 kotai [mū]vattiyeṉṟārttaṭutu[p]pilanekacāmantarai
cinna[pi]ṉṉañ[c]eytu pi-ṉṉai muta[liy]āṉa matuvaṇanoṭa [viri]ttalaiyo[ṭu
vikkala*]-
11
noṭa c[e]rutto[ḻi]laḻintu ciṅka[ṇaṇo](ṭ)ṭa
aṇṇa[ma]mutali[yara]ṉai[va]ru-mamar porppaṇṇi[ya]
pakaṭiḻintoṭa naṇṇiyavākavama[l]laṉumava[ṟ]ku mu-n[o]-12 ṭa veka[v]e[ṅ]kaḷiṟṟiṉai [vi]lakki vākai koṇṭaṅkavar tāramumavar
kulataṉa-[mu]ñca[ṅ]kuntoṅkaluntāraiyum
peri[yu]m veṇcāmaraiyumekaṭampamum cūka-rakk[oṭi]yu[m]
13 makarat[o]raṇamum puṭpakappiṭiyum porukaḷiṟṟīṭṭamum [pā]yparit[t]okaiyo-ṭu[m] paṟittu ce[y]oḷi vīraci[ṅ]kācanam p[ā]r [t]oḻaveṟi eḻil tara
ula[ka]muḻutuṭai[y]ā[ḷ]o-
14 ṭum vicai[ya]maṇikuṭa[me]yntu eḻil koḷ
ta[t]tumāpura[vi]ppottap[pi]-ventaṉai [vā]ra[ṉai]
va[ṉ]kaḻaṟkeraḷaṉṟaṉṉai jaṉanātaṉṟampiy[ai]ppo-
15
rkkaḷat[ta]laṅkalcūḻ pacuntalaiyarintu pu[la]ṅkaḻal t[e]ṉṉaṉai śrīvalla[va]ṉ makaṉ ciṟu[va]ṉ
miṉṉavilma[ṇi]muṭi vīrakecariy[ai] matavaraiyoṉṟā-16
[lutaippittu]lakaiyiṟkeraḷar ta[ṅ]kulaceṅkīraiyoṭum
veraṟappaṟinto[ṭi] melkaṭal vīḻa vāraṇama[ruku]ḷi celitti vāriyileṇṇaruṅkaḷiṟṟiṉ17 iraṭṭaraikkavarnta kaṉṉiyar kaḷiṟṟoṭuṅkaṭ[ṭi]
paṇṇup[piṭi]y[o]ṭu[mā]ṅkavar [vi]ṭu tiṟai [k]oṇṭu [mī]ṇṭu
cūḻpu[ṉaṟk]oṇ[ṭā]ṟṟuṟaviṟkuṟitta vem-
18 poril taṇṭanāyakartammil tiṇṭiṟal malliyaṇaṉaiyumañcippayaṉaiyum pilkumata-kkaḷiṟṟu[p]piramatevaṉai[yu]ntaṇ[ṭ]āracokayaṉṟaṉṉaiyumoṇṭi-
19
ṟaṟcattiyaṇaṉaiyuñcantuvigra[ha]ppattiyaṇa[ṉ]ṟaṉṉaiyumatataku temaruteriyal vī-mayaṉṟaṉṉaiyumāmati vaṅkāraṉaiyum
nāmaveṟkaṅkaṉai nuḷa-20 mpa[ṉai]kkāṭavar koṉai maṅkumatay[ā]ṉai
vaitumparāyaṉaiyi[ru]ntalai[ya]rintu pe-[rum]puṉaṟṟaṉā[tu] kaṅkai[m]ānakar taitta miṉ tiṅkaḷil vaḻi varu
caḷukki
21
paḻiyoṭu vāḻvatiṟcāvatu
cālanaṉṟeṉṟevamuṟṟinni[ya]cintayanāki
muṉṉam putalvaruntānumu[tu]kiṭṭuṭai[nta] kūṭalaṅka[ḷa]me[ṉa]kkūṟitta kūṭa[li]-22
l vārātañciṉar maṉṉavarallar porppe[ru]mpaḻippiraṭṭarākave[ṉ]ṟiyāvaru-maṟiyaveḻutiya [pa]takamevarumolai
viṭaiy[o]ṭuṅkuṭuttaviraṭṭa-23 pāṭippiraṭṭarkaḷ kaṅkāk[e]ttaṉaiyeva [aṅ]kava[ṉ] vantaṭiyiṇai
vaṇaṅkiy v[āca]kamuṇa[r*]ttalum
cintaiyumukamu[nti]ruppu[ya]miraṇṭumenteḻiluka[v]ai-y[o]ṭiru-
24 [maṭaṅ]ku poliyappontapporkka[ḷa]m pukuntu
kāntaiyil va[lla]var koṉai va[ra]vu kāṇātu colliya nāḷiṉ
melumortiṅkaḷ [ pārttirunta pi]-
25
ṉ[ṉai]ppot[ta]vaṉ kāl keṭavoṭi
melkaṭaloḷittaluntevanātaṉuñ[ci]t-tiyuṅkeciyumuvaruntaṉittaṉi
mutukiṭapparavaru[mi]raṭṭapāṭiyeḻaraiyilakka-26
muraṭṭoḻilaṭakki muḻaṅkeri muṭṭi veṅkatiṟpuliyeṟu
viyantu viḷaiyāṭa[t]-tu[ṅ]kapattirikkarai
jayapa[t]tirattūṇ nānilam paraca nāṭṭi menāḷ va-27
nta piraṭṭaṉai vallavanākkiccuntarakka[ṇ]ṭikai
kaṭṭi puracayāṉai puḻaikkaiyiṟ-piḻaittivvu[la]kamaṟiyavoṭiya paricorupalakaiyiṟpaḻu[ta]ṟaveḻutiya piṉṉai
cā-rtti-28
ṉavu[ṟ]aiyuñcaḷukkipatam peṟṟa pūttiṉamārvoṭum
pūṭṭippert[tu]ntāṉ kai-kkoṇṭa veṅ[k]ainaṉ[n]āṭu
mīṭṭukko[ṇ]ṭalā[l] miḷkila[ṅ]keṭṭi ni
val[laṉā]kil va[
ntu]
29 kākke[ṉ]ṟu colliyeṭuttavattāṉai vi[c]aiyavāṭaiyo[ṭa]ṭut[ta] per[ā]-ṟṟil [ta]ṭutta
jaṉanāta[ṉai]yuntaṇṭanāyaka[ṉā]mi[ṉa]mārkaṭakkaḷiṟṟirājamayaṉaiyu-mupparacaṉaiyumutalākavuṭai[ya]vapperuñceṉaiyai aṭaviyiṟpācci [k]otāviri-yil taṉ potakanīruṇṇakkaliṅkamuṅkaṭa[nta]p[pā]l
[ca]kkarakoṭṭat[ta]p[pu]-
30
ṟattaḷavu mevaru[nt]āṉai[t]tāvaṭi celutti
veṅkainaṉā[ṭu mī]ṭṭukkoṇṭu taṉ pūṅkaḻaṟkaṭaikka[la]m pukunta
pa[ṭ]aikkalattaṭakkai vijai-31 yātittaṟkaruḷi vicai koṭu mīṇṭu viṭṭa[ru]ḷi ikali[ṭ]aip[pū]ṇṭa jayat-tiruvoṭuṅkaṅkāpuri pukuntaruḷi aṅke
rājā[dhi]rājarājan-
32
ne[ṉat]tarā[ti]parāka[t]tam niyattiyaṟṟippaṭiyil maṉṉavaraṭi
toḻutetta vīṉmaṇippīṭattiruntu
veṅ[k]ainaṉāṭṭiniṟkoṇṭavi-33
rune[ti]ppiṟakkam [va]ricaiyiṟk[ā]ṭṭi āḻiyunikaḷamu[ṅ]kaḻaṟṟiyāṅkavar
vā[ḻi]ya viratamāṟṟi [pū]ḻimañce[tu] varampāṭceṅ[k]ol
celu-34 tti metiṉi viḷakki mītuyar vīrattanikkoṭi
[tiyā]kakkoṭiyoṭumeṟpava[r] varukeṉṟu niṟpa portto[ḻi]lu[rim]ai[yi]le-
35
y[ti] aracu vīṟṟiruntu mevarumanu[n]eṟi
[vi]ḷakkiya [k]orājake[cari]va[nma]- rāṉa
u[ṭ]aiyār śrīvīrarājentra-36 devarkku yā[ṇ]ṭu añcāvatu jayaṅkoṇṭacoḻamaṇṭala[ttu]
ceṅkāṭṭu-kkoṭṭattu mākaṇūrnāṭṭu ma[ṇi]maṅkalamāṉa
rājacūḷāmaṇiccatu[r]vveti-ma[ṅ]kala-
37
ttu mahāsabhaiyom ivvāṭṭaikkaṉṉināyaṟṟu
aparapakṣa[t]tu caturddaśi-
yuntiṅkaṭkiḻamaiyum peṟṟa uttirat[tu] nāḷ emmur brahmastā-38
ṉam periyamaṇṭapatte dhatmi ceytu
kūṭṭakkuṟaivaṟakkūṭiyiruntu ivvūr jīvitamu[ṭai]ya
[s]enāpatikaḷ jaya[ṅ]koṇṭacoḻabrahmādhirājar tamappan[ā]-39 r mañcippayanārāṉa
jayaciṅkakulāntakabrahmamārāyar pakkal nāṅka[
ḷ sva] ṅko-ṇṭu muṉpivarkku i[ṟ]aiyiliyāka[k]kuṭuttu
ivarutāyiva[r] a-
40
nupavittu varukiṟa nilamāvatu [|*] ivvūr peruntūmpuniṉṟum
poṉa pe-ruṅkālukku kīḻakku pāra[ta]vāy[k*]kālukku
vaṭakku ivar vilai koṇṭuṭai-41
ma kamukantoṭṭaṅkuḻi irunūṟṟaimpatum
periyeri karaikku kiḻa[kku pa]ṉai-ya[nta]ñcerittūmpukkālu[kku](tteṟkum) vaṭakku kora[
ñci urudrakra]
mavit-tan42 toṭṭat[tu]kku teṟku peruvatikku meṟku(ṅkiḻakku)maṟṟu
deva[t]āṉam [nī]kki kuḻi nālāyirattu irunūṟum āka
ivvūrkkolā-
43
l kuḻi nālāyirattu nā[nū]ṟṟaimpatum ivvūr
śrīma[d*]dvārāpati śrīkāmak-koṭiviṇṇakar āḻvārkku
a[r]cchanā[bh]okamāka
inta44 [ma]ñcippayanār ma[ka]nār senāpatikaḷ
jayaṅko[ṇ]ṭacoḻabrahmātirājar kuṭu-ttār [|*] i[ṉ]nilam nālāyirattu nānūṟṟaimpa-
45
tu kuḻiyum [ca]ntrādittava[t] inta
[ā]ḻ[v]ārkku [sa]bhaiyome i-ṟaiyiṟuttukkuṭuppomāno[m] mahāsabhaiyom [|*]
sabhaiyu-46 ḷiruntu karaiyiṭṭu karaippontu paṇittār
piṟāntūr
bhavanantisahasranum araṇaippuṟattu
ti[ṇ]ṭakūḷamātavakramavittanum īvu-
47 ṇi mātavakramavittanum paṇippaṇiyāl paṇi keṭṭu eḻu[tin]eṉ
ūrkkara-ṇattāṉ vaṭukaṉ p[ā]kkaraneṉ [|*] ivai eṉ eḻuttu [||*]
TRANSLATION.
[The first 15 lines agree with ll. 1——10 of No. 20 above.]
(Line 16.) When at
Ulagai the
Kēraḷas were uprooted along
with the infants of their family, ran away and plunged into the western ocean, (
the
Chōḷa
king) despatched (
his) elephants for a rare bath (
in the ocean).
(He) tied in the stables the
Iraṭṭas (
i.e. the Chalukyas) whose elephants
were numberless,
along with the elephants of the
Kaṉṉiyas,
which (
he) had seized. (
He) took the tribute which they paid, along
with female elephants (
which had) trappings, and returned.
(L. 17.) Having occupied (
an island) surrounded by water, (
he) cut off in a
hot battle, which had been appointed near the river, the great heads of the following
Daṇḍanā-yakas:——
Malliyaṇaṉ of great valour,
Mañjippayaṉ, Piramadēvaṉ (
i.e.
Brahmadēva), whose elephants
dripped with rut,
Aśōkaiyaṉ,
(
who wore) a fresh garland,
Śattiyaṇaṉ of brilliant valour,
Pattiyaṇaṉ, (
the minister for)
peace and war,
Vīmayaṉ, (
who wore) a fragrant, excellent garland (
and who
resembled) a rutting elephant, and
Vaṅgāraṉ of great wisdom, (
and the
heads) of the
Gaṅga (
king), (who carried) a dreadful lance, of the
Nuḷamba (
king),
of the king of the
Kāḍavas,
and of the
Vaidumba king,
the rut of whose elephants
was diminishing (
through fear).
(L. 20.) Before (
the Chōḷa
king) had nailed up (
the heads of these princes
in) the great city (
called after) the great river
Gaṅgā,
the
Śaḷukki,
who came from the race of the Moon, reproached himself, saying:——“It is much better to die than to live in
disgrace,” became troubled in mind, and declared that the same
Kūḍal, where,
previously, (
his) sons and himself turned their backs and were routed, (
should be the
next) battle-field.
(L. 21.) In order that all might know (
it), (he) wrote as preamble of a letter, which
was hard to be despatched, the words:——“He who does not come to the appointed
Kūḍal through fear, shall be no king, (
but) a liar (
who incurs) great
disgrace in war,” (
and) gave (
this letter) along with the order for despatch (?)
to the liars of
Iraṭṭa-pāḍi,
who
ordered
Gaṅgā[k]ēttaṉ (
to deliver it).
(L. 23.) He came, prostrated himself at the two feet (of the Chōḷa king), and
declared (the contents of) the letter. The mind, the face and the two royal shoulders
(of the king) became doubly brilliant with surpassing beauty and joy.
(L. 24.) (
He) started and entered that battle-field. Not having seen the king of
the
Vallabhas (
i.e. the Chalukyas) arrive at
Kāndai,
(
he) waited one month after the appointed day. Then the liar
ran away
until his legs became sore, and hid himself in the western ocean, and each of the three:
Dēvanāthaṉ, Śitti and
Kēśi, turned their backs.
(L. 25.) (
The Chōḷa
king) subdued (
in) war the seven and a half
lakshas of the famous
Iraṭṭa-pāḍi, and kindled crackling
fires. In order that the four quarters might praise (
him), (he) planted (
on) the
bank of the
Tuṅgabhadrā a pillar (
bearing) a description of
(
his) victory, while the male tiger, (
the crest of the race) of the Sun, sported
joyfully.
(L. 26.) (
The king) appointed the liar,
who came on a subsequent day, as
Vallabha (
i.e. Chalukya king), and tied (
round his neck) a beautiful
necklace (
kaṇṭhikā). (He) wrote unmistakably on a board how (
the
Chālukya) had escaped the trunk of an elephant (
which had) a cord (
round its
neck), and had run away with the knowledge (
of all the people) of this earth.
Then, on the auspicious day on which (
the latter) attained to the dignity
of
Śaḷukki, (
the Chōḷa
king) tied on (
his) breast (
that
board) and a quiver (
of arrows) which was closed (
and hence useless).
(L. 28.) Having moved (
his camp), he declared:——“(
We) shall not return
without regaining the good country of
Vēṅgai, which (
we had formerly)
subdued. You,
(
who are) strong, come and defend (
it) if
(
you) are able !” That army which was chosen (
for this expedition) drove into the
jungle that big army, which resisted (
its enemies) on the great river close to
Viśaiyavāḍai (
and) which had for its chiefs
Jananāthaṉ,
the
Daṇḍanāyaka Rājamayaṉ, whose
mast elephants
trumpeted in herds, and
Mupparaśaṉ.
(L. 29.) His elephants drank the water of the
Gōdāvarī. (
He) crossed even
Kaliṅ-gam and, beyond (
it), despatched (
for) battle
(
his) invincible army as far as the further end of
Śakkara-kōṭṭam
(Chakra-kōṭṭa).
(L. 30.) (
He) re-conquered the good country of
Vēṅgai and bestowed (
it)
on
Vija-yādityaṉ, whose broad hand (
held) weapons of war,
(
and) who had taken refuge at his lotus-feet.
(L. 31.) Having been pleased to return speedily, (
the Chōḷa
king) entered
Gaṅgāpurī with the goddess of victory, who had shown hostility in
the interval,
and there made (
him-self) the lord of the
earth, (
with the title)
Rājādhirājarājaṉ,
in accordance with
the observances of his (
family).
(L. 32.) While (all) the kings on earth worshipped (his) feet and praised
(him), (he) was seated on a throne of bright jewels and exhibited in order the heap of
the great treasures which (he) had seized in the good country of Vēṅgai.
(He) unlocked the rings and chains (of prisoners) and altered (his previously
made) vow, according to which they ought to have lived (in confinement). (He)
wielded a sceptre which ruled (as far as) the limits of (the mountain) surrounded
by snow (i.e. the Himālaya) and of Sētu (i.e. Rāmēśvaram),
and illumined the earth.
(L. 34.) In the fifth year (of the reign) of (this) king
Rājakēsarivarman, alias the lord Śrī-Vīrarājēndradēva, who
illustrated (by his conduct) the laws of Manu, which are hard to follow, and was seated
on the royal (throne), (which he) had acquired by right of warlike deeds, while the
matchless banner of heroism, along with the banner of liberality, was raised on high (as
if) to say:——“Let (all) supplicants come !”
(L. 36.) We, the great assembly of
Maṇimaṅgalam,
alias
Rājaśūḷāmaṇi-chatur-vēdimaṅgalam, in
Māgaṇūr-nāḍu,
(
a subdivision) of
Śēṅgāṭṭu-kōṭṭam, (
a district) of
Jayaṅkoṇḍa-Śōḻa-maṇḍalam, having given alms (?) and being assembled, without
a vacancy in the assembly, in the large
maṇḍapa (of) the
Brahmasthāna in our village, on the day of
Uttara(-Phalgunī), which corresponded to a
Monday and to the fourteenth
tithi of the second fortnight of the month of
Kanyā
in this year, (
gave to the temple) the following land, which we had formerly given on
payment, free of taxes, to
Mañjippayaṉār,
alias Jayasiṁhakulāntaka-Brahmamārāyar, the father of the
Sēnāpati
Jayaṅkoṇḍa-Śōḻa-Brahmādhirājar, the owner of a living
(
jīvita) in this village, and which he was enjoying as his property.
(L. 40.) An areca garden of two hundred and fifty kuḻi, which he had purchased, to
the east of the large channel which flows from the large sluice of this village, (and)
to the north of the Bhārata channel, and four thousand and two hundred kuḻi to
the east of the bank of the large tank, to the north of the channel (which flows from)
the sluice of Paṉaiyandañ-jēri, to the south of the garden of
Kōrañ[ji Rudra-Kra]mavittaṉ, and to the west of a large road, excluding other
Dēvadānas,——altogether four thousand four hundred and fifty kuḻi by the rod
(kōl) of this village were given to (the temple of)
Śrīmad-Dvārāpati, (alias) Śrī-Kāmakkōḍi-Viṇṇagar-Āḻvār
in this village, for the expenses of the worship, by the Sēnāpati
Jayaṅkoṇḍa-Śōḻa-Brahmādhirājar, the son of that Mañjippayaṉār.
(L. 44.) We, the great assembly, are bound to pay the taxes and to give these four thousand
four hundred and fifty kuḻi of land to this Āḻvār for as long as the moon and the
sun exist.
(L. 45.) Having been present in the assembly and having heard the order of
Bhava-nandi-Sahasraṉ of
Piṟāndūr, Tiṇḍakūḷa-Mādhava-Kramavittaṉ of
Araṇaip-puṟam, and
Mādhava-Kramavittaṉ of
Īvuṇi,
who had distributed the blocks and inspected the blocks,
I,
Vaḍugaṉ
Pākkaraṉ (
i.e.
Bhāskara), the accountant of the village, wrote (
the
above). This (
is) my writing.
No. 31.——ON THE WEST WALL OF THE MANDAPA IN THE RAJAGOPALA-PERUMAL TEMPLE.
This inscription belongs to the 48th year of the reign of
Rājakēsarivarman,
alias Kulōttuṅga-Chōḷadēva (I.), and opens with the same introduction as
two inscriptions at Kāñchī, which I have published in Vol. II. (Nos. 77 and 78). It is dated
on a week-day (l. 8) which, according to Professor Kielhorn's calculation,
corresponds to Friday, the 25th January A.D. 1118. On this day a private person purchased from
several other persons 1,050
kuḻi of land near the village and granted them to the
temple, with the condition that the produce of the land might be used for defraying the cost of
processions on new-moon days.
TEXT.
1 svasti śrī || [pu]kaḻmātu viḷaṅkaccayamātu virum[pa] nilamakaḷ nilava
malarmaka[ḷ] pu-ṇara urimaiyiṟciṟa[ nta maṇi]
muṭi
2
cu[ṭi] [mīna]var nilai keṭa villavar kulai ta[ra] eṉai maṉṉavariritariṟcuḻi tarattikkaṉaittu[nta]ṉ cakkaranaṭātti
vijay[ā*]bhi-3 ṣekam pa[ṇ]ṇi [vī]rasiṃhāsanattu
ulaku[ṭ]aiyāḷoṭu maṉṉi [vī]ṟṟirunta- ruḷiya
kovi(ra)rājakesaripanma-
4 rā[ṉa] tri[bhu]vanacakravattikaḷ
śrīkulottuṅkacoḻadevaṟku yāṇṭu 48 vatu
kulottuṅka-
5 coḻavaḷanāṭ[ṭu]kku[ṉ*]ṟattūrnāṭṭu maṇimaṅkalamāṉa pāṇṭiyaṉai
irumaṭiv[e]ṉ-koṇṭacoḻa-
6
catu[r*]ppetimaṅkalattu m(ā)hāsabhaiyom eḻuttu
[|*] nam[mū]r vaṇṭuvarā- vati emperumā[ṉ] koyilil śrīkā-7
ri[ya](m)ñce[y]kiṟa aḷḷurkkecuvapa[ṭ]ṭaṉum
araṇaipuṟattu tiruv[āy][k*]-kulapittaṉuṅkaṇṭu yāṇṭu [4]0
[a tu]8
kum[pa]n[ā]yaṟ[ṟu]p[pū]rvva[pakṣa]ttu
davititaiyum veḷḷikkiḻa[m]ai[yu]m p[e]-ṟṟa cataiyattu nāḷ [|*]
ivvā[ṇ]ṭu mutal9
amāvāsi cantirātittavarai
eḻu[nta]ruḷukaikku
rāje[ntri]coḻavaḷanāṭṭu am-pattūrnāṭṭu nuḷappiyāṟṟu
nuḷappiyā-10
ṟu[ki*][ḻ]āṉ veḷ[ā]ṉ [pe]rāyira[mu]ṭaiyānāṉa taṇ[ṭa]kanāṭuṭaiyān ku-ṇṭur
toṇayakki[ra*]mavitta[ṉ] pakkal [ā]laimeṭṭil vilai [k]o[ṇ]ṭu-11
[ṭai]ya kuḻi nūṟṟirupa[t*]tañcum [|*] [i]ṅ[k]e
madhyasta[n
u]ṟappontāṉum tampimārum pakkal vilai koṇṭuṭ[ai]ya kuḻi
nūṟ[ṟo]ru[pa]ttañcum [|*] irāyūr ti[ru]-12 pporikkiramavi[tta]n pakkal pātirikkaḻani
me[lai]kālu[k*]kukkiḻakku vilai ko-ṇṭuṭaiya kuḻi nūṟṟirupattu [mūṉṟu]m
[|*] iṅkeyi[rā]yūr viṣṇu tiru-veṅkaṭakki[ra]-
13
mavittaṉ pakkal vilai koṇṭuṭaiya kuḻi nūṟṟorupatteḻum [|*] [i]ṅke aiyakki vaṇṭuvarāpatipiccar pakkal vi[lai
k]oṇṭu[ṭai]ya [ku]ḻi nū-14
ṟṟorupatum [|*] [i]ṅke [ir]āyūr
ya[jña]n[ā*]rāyaṇakkiramavi[t]taṉ pakkal vilai
koṇṭuṭaiya kuḻi nūṟṟi[ru]patteḻum [|*]15
ālavatikku [va]ṭakku [i]raṇṭāṅka[ṇ]ṇāṟṟu
[vīra]vali tiruvaraṅkamuṭ[ai]-yāṉ
sahaśraṉ pakkal [vi]lai koṇṭuṭaiya kuḻi
nūṟṟirupa-16
tum [|*] [i]ṅkey mūṉṟāṅka[ṇ*]ṇāṟṟil irāyūrāṉ
ṉantikkiramavi[
ttaṉ]
pakkal vaṭakkaṭaiya
koṇṭuṭaiya kuḻi nūṟṟeṭṭum [|*]17 arivāḷvatikkukkiḻakku [mu]taṟkaṇ[ṇā]ṟṟu••• kkarāmpicceṭṭu nā-ṇamālaikkiramavit-
18 [ta]ṉ pakkal vilai koṇ[ṭu]ṭai[ya] kuḻi nūṟṟorupattañcu[m] [|*] āka kuḻi
āyi[ra]ttaimpatum amāvāsi-
19 ppuṟam cantirātittava[ṟ*] celvatāka iṟaiviḻuttukaikkukkirayamāka ivar
pakkal sabhaiyomāka veṇṭu[m]
20
poṉ koṇṭu iṉnilattukku vanta i[ṟ]ai sabhai[y]ome
iṟukkakkaṭavo-māka icaintu iṟai i[ḻi]ccikkuṭuttom
[|*]21 ippaṭi kalliluñcempilum veṭṭiccantirātittavaṟ celvatāka iṟai i[ḻi]c-cikkuṭuttomahāsabhaiyom [|*]
22 sabhaiyuḷ niṉṟu aiyyakki vaṇṭuvarāpatippiccar paṇikka paṇiyāl
eḻuti-neṉ [i]vvūr madhyastan
maṇimaṅka[lamu]ṭ[ai]-
23
yā[n] veḷāṉ perāṉ[e]ṟṟiṉa eḻuttu ||——TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 48th year (
of the reign) of king
Rājakēsari-varman,
alias the emperor of the three worlds,
Śrī-Kulōttuṅga-Śōḻadēva, who,—— while the goddess of fame became renowned
(
through him), while the goddess of victory was coveting (
him), while the goddess
of the earth became brilliant (
with joy), (and) while the goddess with the
(
lotus) flower (
i.e. Lakshmī) wedded (
him),——had put on by right
of inheritance the excellent crown of jewels; who had caused the wheel of his
(
authority) to roll over all regions, so that the Mīṉavar
(Pāṇḍyas) lost
(
their) firmness, the Villavar
(Chēras) trembled, (
and) the other kings
were defeated and suffered disgrace; and who, having anointed himself (
in
commemoration of his) victories, was graciously seated on the throne of heroes in union
with (
his queen)
Ulaguḍaiyāḷ.
(L. 4.) The writing of us, the great assembly of Maṇimaṅgalam, alias
Pāṇḍiyaṉai-irumaḍi-veṉ-koṇḍa-Śōḻa-chaturvēdimaṅgalam, in
Kuṉṟattūr-nāḍu, (a subdivi-sion) of
Kulōttuṅga-Śōḻa-vaḷanāḍu.
(L. 6.) With the knowledge of Kēśuvapaṭṭaṉ (i.e. Kēśava-Bhaṭṭa) of
Aḷḷūr and Tiruvāykkula-Pittaṉ of Araṇaipuṟam, the managers of
the temple of Vaṇḍuvarā-pati-Emberumāṉ in our village,——in the [48]th
year (of the king's reign), on the day of Śatabhishaj, which corresponded to a
Friday and to the second tithi of the first fortnight of the month of Kumbha.
(L. 8.) In order that (
the god) might be carried in procession at new-moon from
this year forward as long as the moon and the sun exist,
Nuḷappiyāṟu-[Kiḻ]āṉ
Vēḷāṉ [Pē]rāyiram-uḍaiyāṉ,
alias Taṇḍaganāḍ-uḍaiyāṉ, of
Nuḷappiyāṟu in
Ambattūr-nāḍu,
(
a
subdivision) of
Rājēndra-Śōḻa-vaḷanāḍu,
purchased from
Dōṇaya-Krama-vittaṉ of
Kuṇḍūr one hundred and twenty-five
kuḻi at the
Ālaimēḍu (hill).
In the same place (
he)
purchased from the arbitrator (
madhyastha)
Uṟappōndāṉ and (
his)
younger brothers one hundred and fifteen
kuḻi. From
Tiruppori-Kramavittaṉ of
Irāyūr (
he) purchased one hundred and twenty-three
kuḻi to the east
of the channel above the ‘Bignonia field.’
In the same place (
he)
purchased from
Vishṇu Tiruvēṅgaḍa-Kramavittaṉ of
Irāyūr one hundred
and seventeen
kuḻi. In the same place (
he) purchased from
Aiyakki Vaṇḍuvarāpati-Pichchar one hundred and ten
kuḻi. In the same place
(
he) purchased from
Ya[jña]nārāyaṇa-Kramavittaṉ of
Irāyūr one
hundred and twenty-seven
kuḻi. In the second
Kaṇṇāṟu to the
north of the
Ālavadi (road) (
he) purchased from
Vīravali Tiruvaraṅgam-uḍaiyāṉ Sahasraṉ one hundred and twenty
kuḻi. In
the third
Kaṇṇāṟu at the same place (
he) purchased from
Nandi-Kramavittaṉ of
Irāyūr one hundred and eight
kuḻi on the
northern side. In the first
Kaṇṇāṟu to the east of the
Arivāḷvadi
(road) (
he) purchased from•••
Karāmbichcheṭṭu
Nāṇamālai-Kramavittaṉ one hundred and fifteen
kuḻi.
(L. 18.) In order that these one thousand and fifty
kuḻi might continue
as long as the moon and the sun, for providing
(
the processions) at
new-moon,——having received from him as purchaser the gold necessary for making (
the
land) tax-free, we, the assembly, gave (
it) free of taxes, agreeing that we, the
assembly, shall have to pay the taxes due on this land.
(L. 21.) Having engraved this on stone and copper, we, the great assembly, gave
(it) free of taxes, to continue as long as the moon and the sun.
(L. 22.) Having been present in the assembly, I, the arbitrator of this village, Maṇi-maṅgalam-uḍaiyāṉ Vēḷāṉ Pērāṉ, wrote (the above) at the order of
Aiyyakki Vaṇḍu-varāpati-Pichchar. This (is) my writing.
No. 32.——ON THE SOUTH WALL OF THE MANDAPA IN THE RAJAGOPALA-PERUMAL TEMPLE.
This inscription is mutilated at the end. It records the purchase of some land near the
village, the produce of which was assigned to the temple for providing offerings. The name of
the purchaser and donor was Vīravali Tiruvaraṅgam-uḍaiyāṉ Sahasraṉ, and the two
temple managers at the time of the purchase were Kēśava-Bhaṭṭaṉ of
Aḷḷūr and Tiruvāykkula-Pittaṉ of Araṇaippuṟam. As the same
three persons are men-tioned in the preceding inscription (No. 31), which belongs
to the reign of Kulōttuṅga I., it follows that the subjoined inscription, which is dated in
the 48th year of Tribhuvanachakra-vartin Kulōttuṅga-Chōḷadēva,
has to be assigned also to Kulōttuṅga I.
TEXT.
1 svasti śrī [||*] tiripuvaṉaccakkaravattikaḷ śrīkulottuṅkacoḻatevaṟ(k)ku
yā-ṇṭu 48 āvatu kumbhanāyaṟṟu
pūrvva[pa]kṣattu dvāda[śi]yum veḷ-
2 [ḷi]kkiḻamaiyum peṟṟa cataiya[t]tu nāḷ
jayaṅkoṇṭacoḻamaṇṭalat[tu]k-kulot[tu]ṅkacoḻavaḷanāṭṭukkuṉṟattūrnāṭṭu maṇimaṅkalamā-
3 ṉa pāṇṭiyaṉai
irumaṭive[ṉ]kaṇṭacoḻaccaturvvedimaṅkalattu
mahā[sa]bhai- yom eḻuttu [|*] nam[mū]r
na[ṭu]viṟkoyilāṉa puravuvariviṇṇakarāḻ-
4
vār koyil śrīkāriyañceykiṟa [aḷḷū]rkkecavapaṭṭaṉum
araṇaippuṟat[tut]-tiruvāykku[la]ppit[ta]ṉuṅkaṇṭu [i]vāḻvārkku śrībali e[ḻu]-5
ntaruḷa ivvūr irāyūrttāmotarakkirama[vi]ttaṉuṅkuṇṭur
can[ti]rat[e]va-anna[t]tikkiramavi[ttaṉu]m pakkal iv[vū]r viravalittiruvaraṅkamu-6 ṭaiyāṉ saha[sra]ṉ vilai
koṇṭuṭaiya viḷai[ni]lam ivvūr
ālaimeṭu ma[ṉai]aṟutivā[y]kkālukku[kki]ḻakku iraṇṭāṅkaṇṇāṟṟu
[nila]ttuk-
7
kuk[kī]ḻ[p]āṟke[l]lai [mū]ṉṟāṅkaṇṇāṟṟukku
m[eṟ]kku[t]te[ṉ]pāṟkellai kiḻakku nokkippoṉa [k]ālu[k]ku [va]ṭakku melpāṟkellai ivi[ra-ṇṭāṅ]-8 kaṇ[ṇā]ṟṟukku[k]kiḻakku vaṭa[p]āṟ[kellai] perunal[va]tikkutt[e]ṟku
āka iṉṉāṟpāṟ[k]e[llai]yuḷ naṭu[vupa]ṭṭa kuḻi [2]6[6]••• •••
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 48th year (
of the reign) of the emperor of the
three worlds,
Śrī-Kulōttuṅga-Śōḻadēva, on the day of
Śatabhishaj,
which corresponded to a Friday and to the twelfth
tithi of the first
fortnight of the month of
Kumbha.
(L. 2.) The writing of the great assembly of Maṇimaṅgalam, alias
Pāṇḍiyaṉai-irumaḍi-veṉ-kaṇḍa-Śōḻa-chaturvēdimaṅgalam, in
Kuṉṟattūr-nāḍu, (a subdivi-sion) of
Kulōttuṅga-Śōḻa-vaḷanāḍu, (a district) of
Jayaṅkoṇḍa-Śōḻa-maṇḍalam.
(L. 3.) With the knowledge of Kēśava-Bhaṭṭaṉ of [Aḷḷū]r and
Tiruvāykkula-Pittaṉ of Araṇaippuṟam, the managers of the
temple of Puravuvari-Viṇṇagar-Āḻvār, which is the temple in the
middle of our village.
(L. 4.)
Vīravali Tiruvaraṅgam-uḍaiyāṉ Sahasraṉ of this village purchased, for
providing offerings to this
Āḻvār, from
Dāmōdara-Kramavittaṉ of
Irāyūr and
Chandradēva-Anna[t]ti-Kramavittaṉ of
Kuṇḍūr, (
two residents) of this village, [2]6[6]
kuḻi of cultivated
land in the second
Kaṇṇāṟu to the east of the
Maṉai-aṟudi channel
at the
Ālaimēḍu (hill)
in this village, enclosed within the following four bound-aries:——The eastern
boundary of the land (
is) to the west of the third
Kaṇṇāṟu; the southern
boundary (
is) to the north of a channel which flows towards the east; the
western boundary (
is) to the east of this second
Kaṇṇāṟu; (and) the northern
boundary (
is) to the south of the
Perunalvadi (road)
•••••
No. 33.——ON THE WEST WALL OF THE MANDAPA IN THE RAJAGOPALA-PERUMAL TEMPLE.
This inscription is dated in the 4th year of the reign of Parakēsarivarman,
alias Vikrama-Chōḷadēva (1. 17), and opens with an introduction which
resembles that of the Tañjāvūr inscription of this king, but is only partially preserved. It
records that certain land was purchased from the villagers and granted to the temple. The land
was situated in Pulvāyppāppāṉ-Kuḷattūr——evidently a portion of the village of
Kuḷattūr which is referred to in No. 27 above.
TEXT.
1
svasti [śrī] [||*] [pū]mālai miṭ[ai]ntu po[n]m[ā]lai
tikaḻtara p[ā]mālai mali[nta] parumaṇitti[ra]ḷ puyattiru nā-2 la[ maṭantai] yoṭu jayamakaḷiruppa ta[n
varai]mārvantaṉateṉappeṟṟuttirumakaḷo-rutaṉi
3 irup[pa]kkalaimaka[ḷ] coṟṟiṟam pu[ṇa]rnta kaṟpiṉa[ḷ]āki
[vi]ruppoṭu nāvakat-tiruppatti[cai]t[o]ṟunti[ki]ri-
4 yoṭu ceṅkol naṭappa a[ki]la[pu]vaṉamuḻutuṅkavippatorputuma[ti]
pol v[e]ṇku[ṭ]ai viṇa
5 .••••• [kkiṭappa]k[kuḷa]ttiṭaitte[lu]ṅka[vī]maṉ ticai peṟavum ka
6 .••••• vem[pa]ṭai tāṅki veṅ[k]aimaṇ[ṭalat]••
7•••••••••••••••
8 ā[tiyukam]•••••••••• [ṇi]makuṭa[mu]
9•••••••••••• ta[ṉ koyi]l
10 .••••• voṭuṅka muracu[ka]ḷ muḻaṅka vijaiyamum puka-ḻum [m]el mel yo-
11
ṅka ceḻiyar veñcuram puka cera[la]r kaṭal puka aḻitaru
ciṅkaṇarañci neñcalamara kaṅkar ti-12
ṟai iṭa kaṉṉaṭar veṉṉiṭakkoṅkar yotuṅka koṅkaṇar cāya
ma[ṟ]-ṟaitticai maṉṉa[ru]-13 m taṉtamakkaraṇena tirumalarcceva[ṭi u]rimaiyil [i][ṟ*]ai[ñca
t][ollai eḻula]ku[ṉt][oḻa]tto[ṉ]-
14
[ṟi] mullaivāṇa[kai mukkokki]ḻāna[ṭi] u[m]aioṭu caṅkaraṉ
imaici[mai]-attiru[ṉ]t[e]na po[ru]ṉti uṭaṉniruppa āṅkavaṉ
ma-15
kuḻum kaṅkaiyoppā[ki] te[rivai]tilatam tiyākapatākai purikuḻal
maṭappiṭi puṉitakuṇavanitai tripu-16
vanamu[ḻu*]tu[ṭ]aiyāḷ avaṉ tiruvil aruḷ mu[ḻu*]tum
uṭaiyāḷe[ṉaviru-p]pa [vī]rasi[ṃ]hāsaṉat[tu
vīṟ]-17 ṟiruṉtaruḷiya kopparakecaripaṟmarāṉa
tribhuvanacakravattikaḷ
śrīvikramacoḻa- devaṟ(k)ku yāṇṭu
4lāva[tu] [|*]
18
jayaṅkoṇṭaco[ḻa]maṇṭala[ttu]kkulottu[ṅ]kac[e]ra[ḻava]ḷanāṭṭukkuṉṟat[tū]r-nāṭṭu ma[ṇi]maṅkalamākiya pā[ṇ]ṭiya[ṉai]yirumaṭim[eṉ]koṇṭac[o]-19 ḻaca[tu][r*]ppetimaṅkalat[tu] mahāsabhaiyom
bhūmiṉilavilaiyāva[ṇa]kkaiy-yeḻut[tu] [|*]
puḻaṟkoṭṭamāṉa rāje[ntra]coḻavaḷanāṭṭu
20
ampat[tū]rnāṭṭu nuḷappi[y]āṟu kiḻāṉ kecava[ṉ
p]erāyi[ra]mu[ṭ]aiyāṉāṉa taṇṭakaṉāṭuṭaiyāṉukku yāṅkaḷ
viṟṟukkuṭukkiṉ[ṟa] bhūmi[yāva]-21
tu [|*] ivvūr melpiṭākai [pulvā]yppāppā[ṉkuḷa][t*][tur]
nilam i[ai]• ṉ[kāṭ]ṭu [ma]ṭu[vukkutt]e[ṟku mā]ka[ṇu]rellaiyiṉ vaṭakku-kkīḻmel-22 lai kaḷaruṅ[ka*]ḻikku meṟ[ku m]elpāṟkellai ma[ṭuvu]kkuk[ki]ḻakkum [|*]
āka iṉṉāṟpāṟkellai na[ṭu]vupaṭṭa cey kāl na[mpi]naṅkaipp[eruñc]eṟuva-
23
kappaṭa[p]paḻampaṭi 1500 āyira[t]tai[ññū]ṟum
naṭuvu[ti]rutticcey[yarai] ni[la*]mu[m] ivvūr
[vaṇ]ṭuvarāpati[t]tiruvāykkula[tt]āḻv[ā]rkku eṅka-ḷur jan-24 manakṣattram urocaṇi māsa[n]toṟum
tiruvurocaṇi puṟappaṭṭaruḷumaṉ-ṉāḷ tiruma[ñ]ca[ṇa]māṭi amutu
ceytaruḷukaikku viṟṟukkuṭu-
25 ttom mahāsabhaiyom [|*] i[v]ai paṇiyāl maṇimaṅkalamuṭaiyāṉ
ila-kkuvaṇaṉ irāmatevaṉ eḻuttu ||——
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 4th year (
of the reign) of king
Parakēsarivar-man,
alias the emperor of the three worlds,
Śrī-Vikrama-Śōḻadēva, who, etc.
(L. 18.) The hand-writing, (
referring to) a deed of sale (
vilaiy-āvaṇam) of
land,
of us, the great assembly of
Maṇimaṅgalam,
alias
Pāṇḍiyaṉai-irumaḍi-mēṉ-koṇḍa-Śōḻa-chaturvēdimaṅgalam, in
Kuṉṟattūr-nāḍu, (
a subdivision) of
Kulōttuṅga-Śōḻa-vaḷanāḍu, (
a district) of
Jayaṅkoṇḍa-Śōḻa-maṇḍalam.
(L. 19.) We have sold the following land to
Kēśavaṉ Pērāyiram-uḍaiyāṉ,
alias Taṇḍaganāḍ-uḍaiyāṉ, the headman of
Nuḷappiyāṟu in
Ambattūr-nāḍu,
(
a sub-division) of
Puḻaṟ-kōṭṭam,
alias
Rājēndra-Śōḻa-vaḷanāḍu.
(L. 20.) Land in
[Pulvā]yppāppā[ṉ-Kuḷattūr], a hamlet on the west of this
village. (
The northern boundary is) to the south of the pond of
I[ḍaiyaṉkāḍu]; (
the southern bound-ary is) to the north of the
boundary of
Māgaṇūr;
the eastern boundary (
is) to the west
of
Kaḷaruṅ[ga]ḻi; and the western boundary (
is) to the east of the pond.
(L. 22.) We, the great assembly, sold (1) the field of one-quarter (vēli), enclosed
within these four boundaries, (which measures) from old times 1,500——one thousand and
five hundred (kuḻi), including the large field of Nambi-naṅgai, and (2) half
(a vēli) of land (called) Naḍuvu-[ti]ruttichchey, to (the temple of)
Vaṇḍuvarāpati-Tiruvāykkulatt-Āḻvār in this village, in order that (the
god) might receive offerings after having bathed on the day on which (he) is carried
out for the Tiruvurōśaṇi (festival), (which takes place) every month on (the
day of) Rōhiṇī, the nakshatra of the birth (of the god) of our village.
(L. 25.) This was written under order by Maṇimaṅgalam-uḍaiyāṉ
Ilakkuvaṇaṉ (i.e. Lakshmaṇa) Rāmadēvaṉ.
No. 34.——ON THE WEST WALL OF THE MANDAPA IN THE RAJAGOPALA-PERUMAL TEMPLE.
This inscription is dated in the 8th year of the reign of Tribhuvanachakravartin
Kulōt-tuṅga-Chōḷadēva. It records that the villagers gave to the
temple two pieces of land near the village, the first of which had been purchased from
Sāhaṇai Mādhava-Bhaṭṭaṉ. The second piece of land had been purchased in the 13th
year of the reign of Vikrama-Chōḷadēva.
As it is improbable that a very long time could have passed between the purchase of the land
in the 13th year of Vikrama-Chōḷadēva and its grant to the temple in the 8th year
of Kulōttuṅga-Chōḷadēva, it may be assumed that Kulōttuṅga-Chōḷadēva was the
immediate successor of Vikrama-Chōḷadēva. According to the
Chellūr plates of
Kulōttuṅga II.,
Vikrama-Chōḍa reigned for 15 year (A.D.
1112-1127)
and was succeeded by his son
Kulōttuṅga-Chōḍa II.
Hence the former may be identified with Vikrama-Chōḷadēva who is mentioned in the subjoined
inscription, and the latter with Kulōttuṅga-Chōḷadēva to whose reign the inscription
belongs.
TEXT.
1 [sva]sti śrī [||*] tiripuva[ṉa]ccakkaravattikaḷ
śrīkulottuṅkaco[ḻa]tevaṟku yāṇṭu 8 āvatu jayaṅkoṇṭa-
2 c[o]ḻamaṇṭa[la]ttu kul[o]ttuṅkacoḻavaḷanāṭ[ṭu]kkuṉṟattūrnāṭṭu
maṇimaṅ-kalamāna
pāṇṭiyaṉai[i]ru[ma]ṭiveṉkaṇṭacoḻacca[tu]rvvetimaṅkala[t]-
3 [
tuma]
hāsabhaiyom eḻattu [|*]
nam[mū]r [va]ṇṭuvarāpati emperumāṉ [k]oyil śrīkāriya[ñc]ey[v]ā[ṟ]kum śrīvaiṣṇavakkaṇkāṇi ceyvāṉuṅkaṇ-4
[ṭu] ivemperumā[
ṉukku tiruviṭaiy]
āṭṭamāka ivur ālaim[eṭu maṉaiya]-ṟuti[vāy]kkālukku
kiḻakku iraṇṭāṅka[
ṇṇāṟṟu s]
āhaṉai
mātavapaṭ-ṭaṉ pa-5
[k]kal poṉ iṭṭukkoṇṭa kuḻi 210 ikkuḻi irunūṟṟu
orupatum [|*] śrīvikkiramacoḻade[va]ṟku yāṇṭu 13
āvatu [ivemp]erumāṉu-kku
tiruviṭaiyāṭṭa-6
[m]āka iv[vū]r peruṉtūmpiniṉṟum vaṭakku nokkip[p]o[ṉa] (poṉa) pe-ruṅkālukku kiḻak[ku] ā[la]va[tik]ku teṟku
iraṇṭāṅkaṇ[ṇā]ṟṟu iv-emperumāṉ tiru-7 [vi]ṭaiyāṭṭat[tu]kku vaṭakku peruṅkālukku kiḻakku
kaṇṇāṟṟukku teṟku [vī]ravali [uyya]kkoṇṭāṉ paṭṭaṉ [uḷ]ḷiṭṭār pakkal poṉ
[i]ṭṭu-kkoṇṭa toṭṭam ku-
8 [ḻi] 169ntaḍava [i]kkuḻi nūṟṟaṟupattoṉpa[t]e mukkāle
iraṇṭu[m]ā-kkāṇiyum candrādittavar[ai]
[c]elvatāka iṟaiyiḻiccikkuṭuttomahā- sabhaiyom
[|*]
9
[pa]ṇi [k]eṭṭu eḻatiṉeṉ ivvūṟ
ga[ṇa]kkaṉ ilakkuva[ṇa]ṉ pañ[ca]-neti ā[ḷu]mpirānāṉa
mahājanapiriyaṉeṉ [|*] ivai e[ṉ]ṉeḻuttu ||uTRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 8th year (of the reign) of the emperor of
the three worlds, Śrī-Kulōttuṅga-Śōḻadēva. The writing of us, the great
assembly of Maṇimaṅgalam, alias
Pāṇḍiyaṉai-irumaḍi-veṉ-kaṇḍa-Śōḻa-chaturvēdimaṅga-lam, in
Kuṉṟattūr-nāḍu, (a subdivision) of Kulōttuṅga-Śōḻa-vaḷanāḍu,
(a district) of Jayaṅkoṇḍa-Śōḻa-maṇḍalam.
(L. 3.) With the knowledge of the manager of the temple of Vaṇḍuvarāpati-Em-berumāṉ in our village, and of the overseer of the Śrī-Vaishṇavas, we,
the great assembly, have given (the following land), free of taxes, to continue as long
as the moon and the sun.
(L. 4.) 210
kuḻi——two hundred and ten
kuḻi——in the second
Kaṇṇāṟu to the east of the
Maṉaiy-aṟudi channel
at the
Ālaimēḍu (hill)
in this village——which had been purchased for gold
as a
Tiruviḍaiyāṭṭam to this
Emberumāṉ from
[S]āha[ṇ]ai Mādhava-Bhaṭṭaṉ.
(L. 5.) And a garden of 169+(3/4)+(2/20)+(1/80)
kuḻi——one hundred and sixty-nine,
three quarters, two twentieths and one eightieth
kuḻi,——to the east of the large
channel which flows to the north from the large sluice of this village; to the west of the
Ālavadi (road);
to the north of the
Tiruviḍaiyāṭṭam of this
Emberumāṉ in the second
Kaṇṇāṟu; to the east of the large
channel; (
and) to the south of the
Kaṇṇāṟu,——which had been purchased
for gold in the 13th year (
of the reign) of
Śrī-Vikrama-Śōḻadēva as a
Tiruviḍaiyāṭṭam to this
Emberumāṉ from the partners
(
Uḷḷiṭṭār) of
Vīravali [Uyya]kkoṇḍāṉ Bhaṭṭaṉ.
(L. 9.) Having heard the order, I, the accountant of this village,
Ilakkuvaṇaṉ Pañchanedi. Āḷumbirāṉ, alias Mahājanapriyaṉ,
wrote (the above). This (is) my writing.
No. 35.——ON THE OUTSIDE OF THE EAST WALL OF THE INNER PRAKARA OF THE RAJAGOPALA-PERUMAL
TEMPLE.
This inscription is dated in the 8th year of the reign of
Parakēsarivarman,
alias Tribhuvanachakravartin Rājarājadēva (l. 5), and opens with a
panegyrical passage, from which we learn nothing of any importance but that his queen bore the
name or title
Mukkōkkiḻāṉaḍigaḷ.
It records that some land near
the village was purchased from
Sāhaṇai Mādhava-Bhaṭṭaṉ and assigned to the
temple, with the condition that the produce of the land should be applied for providing
offerings of boiled rice to the god.
At the time of the inscription the overseer of the
Śrī-Vaishṇavas was
Araṭṭamukki-dāsaṉ. As the same officer is referred to in two
inscriptions of the 12th and 28th years of the reign of
Kulōttuṅga-Chōḷa III.
(Nos. 36 and 37 below), it may be assumed either that Parakēsarivarman,
alias
Rājarājadēva, was identical with that Rājarājadēva who suc-ceeded
Kulōttuṅga-Chōḷa III. or that he was the predecessor of the latter. I am inclined to adopt
the second alternative, because the present inscription mentions as the person from whom the
granted land was purchased a certain
Sāhaṇai Mādhava-Bhaṭṭaṉ, whose name occurs
in a similar connection in the inscription of
Kulōttuṅga-Chōḷa II. (No. 34 above).
Hence the king to whose reign the subjoined inscription belongs has to be
styled
Rājarāja II., and the successor of Kulōttuṅga-Chōḷa III. will be
Rājarāja III. The reign of Rājarāja II. would fall between A.D. 1132, the latest date of
Kulōttuṅga II.,
and A.D. 1178, the date of the accession of Kulōttuṅga
III.
I have impressions of two other inscriptions of Rājarāja II. which open with the
same panegyrical introduction. The first of them, in the Śvētāraṇyēśvara temple at
Kaḍappēri near Madurāntakam in the Chingleput district (No. 132 of 1896), is dated
in the 9th year; and the second, in the
Ēkāmranātha temple at Conjeeveram (No. 9 of
1893), is dated in the 15th year of the reign, “on the day of
Punarvasu, which was a
Thursday and the four-teenth
tithi of the first fortnight of the month of
Tai.”
TEXT.
1 svasti śrī [||*] pū maruviya tirumātum puvimātum jayamātum ṉā
maruviya kalaimātum pukaḻmātum nayantu [pu]lka [aru]maṟaivitine[ṟi]ya-
2
[ṉai]ttumaruntamiḻunta[ṉi] taḻaippavarumuṟai [u]rimaiyiṉ
ma[ṇi]muṭi cū[ṭi]t-tiṅkaḷ veṇku[ṭ]aitticaikkaḷiṟeṭ[
ṭuntaṅ]
ku tanitti[ṭa]-3
ntāṉeṉa viḷaṅkakkaruṅkalippaṭṭiyaicceṅkol turappapporuvaliyāḻi
pu[vi] vaḷarttuṭaṉ vara villa[var] teluṅkar miṉavar4 ciṅkaḷar pallavar mutaliya pārtti[va]r pa[ṇi]ya
eṇṇaruṅkaṟpamaṇṇakam puṇarntu cempo[ṉ
vī]rasiṃhāsaṉa[t]tu ulakuṭai muk-
5
kokkiḻāṉaṭikaḷoṭum [vī]ṟṟiruntaruḷiya
kopparakecaripanmarāṉa tribhuvaṉaccak-karavarttikaḷ śrīrājarājadevaṟku
yāṇṭu 86
āvatu [|*] jayaṅkoṇṭacoḻamaṇṭala[t*]tu kulottuṅkacoḻavaḷaṉāṭṭu kuṉṟattū[rṉā]ṭṭu maṇima[ṅ]kalamāṉa pāṇṭi-7
ya[ṉai]irumaṭim[e]ṉ[koṇṭac]oḻacca[tu][r*]ppe[tima]ṅkalat[tu]
mah[āsa]-bhaiyom eḻut[tu] [|*]
[nammū]r [vaṇṭuvar]ā[vati e]m[p]eru-8
mān koyilil śrīkāriya[m] ceykiṟa irāyūr
viṣṇubhaṭṭaṉu[m] śrīv[ai]-
ṣṇavavāriya(m)ñceykiṟa
araṭṭamukkidāsaṉum kaṇṭu9
nammur vaṇṭuvarā[va]ti emp[e]rumāṉukku
ciṟukālaisantikku [mu]ṉpākattiru-ma[
ntira]
poṉakam orutiruppoṉakam ṉāṉāḻi10
ariciyāl amr̥tu ce[y*]taru[ḷu]kaikku immaṇṭalattu
[ū]ṟṟukkāṭṭuk-k[o]ṭṭattu ūṟṟukkāṭṭuṉā[ṭ]ṭu
ūṟṟukkāṭāṉa aḻaki[ya]coḻanallūr ma[ṅ]kalaṅkiḻān [v]eḷā-11 n malaikini[ya]ṉiṉṟā[ṉ] nammūr [s]ākaṇai mā[ta]vapaṭṭaṉ
pa[k]ka[l]kkācu iṭṭu[k]koṇṭu viṭṭa ṉilam [|*] [i]vvūr kākka[m]pilāl karuṇākara-paṭṭaṉ pakkal i[m*]māta[va]paṭṭa-
12 n koṇṭuṭai[ya] ivvūrpperuntūmpiniṉṟu va[ṭa]kku
[ṉ]ok[ki]ppoṉa peruvāykkālukkukkiḻakkum ālavatikku vaṭakku iraṇṭāṅkaṇṇāṟṟu
[k]āk-kampirālccīrā-
13 ma[cī]riḷaṅkokkuḻi [iru]ṉūṟṟañcaraiyum ivvatikku vaṭakku ṉālāṅ[ka]ṇ-ṇāṟṟukkāk[ka]mpirāl [cīr]āma[cīri]ḷaṅkokkuḻi
i[ru]ṉūṟṟoru[pa]tteḻum itiṉ(ṅ) kiḻakku ipperuṭaiya
14
taṭi oṉṟiṉālkkuḻi ṉūṟṟoṉpatum itiṉ vaṭakku
immātavapaṭṭaṉ [ikku]ṭi tiruveṅkaṭapaṭṭaṉ [pa]kkal
supratigrahamākakkoṇṭuṭaiya sā- haṇai paṭṭaraiya[ṉ]
pulat[ti]laṟa[tta t]eṟ-15 kkiṭaiyakkuḻi eṇ[pa]tum ākappottakappaṭi kuḻi aṟuṉūṟṟorupattiraṇṭa-raiyu[m] [|*] immaṅka[la]ṅkiḻān veḷān malaikiṉiyaṉiṉṟān [pa]kkal iṉ-[ṉi]lam iṟaiviḻu[t]tukaik[ku]
16
veṇ[ṭu]m poṉ koṇṭu cantrātittavarai
iṟaivi[ḻu]ttikkuṭutt[o]m mahāsabhaiyom [|*]
[i]ṉṉilantā[ṉ] veṇṭu per iṭṭukkalli[lu]m cempilum
veṭṭikkoḷvatā-17
kavum i[v*]vamr̥tu ceyta
prasādattilccempāti[yum] apūrvi śrīvaiṣṇa[va]- rāy
vantāṟ[kku] iṭu[va]tā[ka]vum [|*] ivvūr naṭuviṟttirumuṟṟattukkūṭ-ṭaṅkuṟaivaṟakkūṭi iru[
ntu]
sabhai-18
yuḷ ṉinṟu araṇaippuṟattuppuruṣottamabhaṭṭaṉ paṇippappaṇi
keṭṭeḻuti-nen ma[ṇima]ṅkalamu[ṭ]aiyān
[ā]ṉa[nta]bo[dha]ṉ veḷān cirāmateva-nen
[|*] ivai eṉ eḻuttu [|*] ippaṭi-19
kku ivvūrttaccakkā[ṇi] cempāti[yu]ṭaiya [ta]ccaṉ vaṭukaṉātaṉ
tiruvāyk-kulamāṉ [t]oṇṭaiṉāṭṭācāriyaneṉ [|*] ivai eṉ eḻut[tu]
[|*] itdhanmam śrī[v]aiṣṇavarakṣai(ḥ) [|*] hari
[||*]TRANSLATION.
(Line 1.) Hail ! Prosperity ! While the goddess of prosperity, who carries a
(lotus) flower, the goddess of the earth, the goddess of victory, the goddess of
learning, who resided on (his) tongue, and the goddess of fame lovingly embraced
(him), and while all the rules prescribed in the sacred Vēdas and the elegant Tamiḻ
flourished exceedingly, (the king) put on the jewelled crown by right of royal
descent.
(L. 2.) The moon of (
his) white parasol was glittering as if it were a matchless
hall in which the eight elephants of the quarters abided;
(
his) sceptre
drove away, (
like) a pros-titute, the dark Kali (
age); and
(
his) discus, powerful in battle, accompanied (
his sceptre), extending (
his
conquests on) the earth.
(L. 3.) Having won the heart (of the goddess) of the earth for countless ages,
(he) was pleased to be seated on the throne of heroes, (made) of pure gold, with
(his queen) Mukkō-kkiḻāṉaḍigaḷ, the mistress of the world,
while the Villavar (Chēras), Teluṅgar, Mīṉavar (Pāṇḍyas), Śiṅgaḷar,
Pallavar and other kings prostrated themselves (before him).
(L. 5.) In the 8th year (of the reign) of (this) king Parakēsarivarman,
alias the emperor of the three worlds, Śrī-Rājarājadēva.
(L. 6.) The writing of us, the great assembly of Maṇimaṅgalam, alias
Pāṇḍiya-ṉai-irumaḍi-mēṉ-koṇḍa-Śōḻa-chaturvēdimaṅgalam, in
Kuṉṟattūr-nāḍu, (a subdivi-sion) of
Kulōttuṅga-Śōḻa-vaḷanāḍu, (a district) of
Jayaṅkoṇḍa-Śōḻa-maṇḍalam.
(L. 7.) With the knowledge of
Vishṇu-Bhaṭṭaṉ of
Irāyūr, the manager of
the temple of
Vaṇḍuvarāpati-Emberumāṉ in our village, and of
Araṭṭamukkidāsaṉ, the overseer of the
Śrī-Vaishṇavas.
(L. 9.) In order that (
the god)
Vaṇḍuvarāpati-Emberumāṉ in our village
might receive (
every day) an offering of four
nāḻi of boiled rice before early
dawn, the
Maṅgalaṅgiḻāṉ Vēḷāṉ Malaigiṉiyaniṉṟāṉ of
Ūṟṟukkāḍu,
alias Aḻagiya-Śōḻa-nallūr, in
Ūṟṟuk-kāḍu-nāḍu, (
a subdivision) of
Ūṟṟukkāṭṭu-kōṭṭam, (
a district) of the same
maṇḍalam, purchased for money from
[S]āgaṇai
Mādhava-Bhaṭṭaṉ of our village (
the following) land.
(L. 11.) Two hundred and five and a half
kuḻi of
Kākkambirāl
Śrīrāma-Śīriḷaṅgō in the second
Kaṇṇāṟu to the east of
the large channel which flows to the north from the large sluice of this village,
and to the north of the
Ālavadi (road),
which that
Mādhava-Bhaṭṭaṉ had purchased from
Kākkambilāl
Karuṇākara-Bhaṭṭaṉ of this village; two hundred and seventeen
kuḻi of
Kākkambirāl Śrīrāma-Śīriḷaṅgō in the fourth
Kaṇṇāṟu to the north
of this road; to the east of this, one hundred and nine
kuḻi, equal to one
taḍi (and) bearing the same name; and to the north of this, eighty
kuḻi,••• in
the field of
Sāhaṇai Bhaṭṭaraiyaṉ, which that
Mādhava-Bhaṭṭaṉ had
received as a present from
Tiruvēṅgaḍa-Bhaṭṭaṉ of this village,——altogether,
six hundred and twelve and a half
kuḻi according to the land-register.
(L. 15.) Having received the gold required for making this land free of taxes from that
Maṅgalaṅgiḻāṉ Vēḷāṉ Malaigiṉiyaniṉṟāṉ, we, the great assembly, gave
it free of taxes, for as long as the moon and the sun exist.
(L. 16.) The designation which he desires for this land shall be engraved on stone and on
copper, and the better half of the leavings of these offerings shall be given to travellers who
are
Śrī-Vaishṇavas (and) have not (
received it) before.
(L. 17.) Having been present in the assembly, which met without a vacancy in the temple
court in the middle of this village, and having heard the order of Purushōttama-Bhaṭṭaṉ of Araṇaippuṟam, I, Maṇimaṅgalam-uḍaiyāṉ
[Ā]na[nda]bō[dha]ṉ Vēḷāṉ Śrīrāmadēvaṉ, wrote (the above). This
(is) my writing.
(L. 18.) To this (witness) I, the carpenter Vaḍuganādaṉ
Tiruvāykkulamāṉ Toṇḍaināṭṭ-āchāryaṉ, who possesses the better half of the land
of the carpenters (tach-cha-kāṇi) in the village. This (is) my
writing.
(L. 19.) This charity (is placed under) the protection of the Śrī-Vaishṇavas.
Hari !
No. 36.——ON THE SOUTH WALL OF THE MANDAPA IN THE RAJAGOPALA-PERUMAL TEMPLE.
This inscription is dated in the 12th year of the reign of
Kulōttuṅga-Chōḷadēva III.
on a week-day which, according to
Professor Kielhorn's calculation,
corresponds to Monday, the 4th December A.D.
1189. It records that a military officer purchased 600
kuḻi of land near the village
and assigned them to the temple, with the condition that the produce of the land should be
applied for providing offerings of boiled rice to the god.
TEXT.
1 svasti śrī [||*] tiripuvaṉaccakkaravattika[ḷ] maturaiyum
īḻamum pāṇṭiyaṉai muṭittalaiyuṅkoṇṭaruḷiya [śrī]kulottuṅkaco[ḻat]evaṟku
yā-
2
ṇṭu 12 āvatu
thanunāyaṟṟu aparapakṣattu navamiyum
tiṅkaṭkiḻamaiyum peṟṟa cittiraināḷ
jayaṅkoṇṭacoḻamaṇṭala-3 ttukkulottuṅkacoḻavaḷanāṭṭukkuṉṟattūrnāṭṭu maṇimaṅkalamāṉa
pāṇṭiyaṉai-irumaṭiveṉkaṇṭacoḻaccaturvvetimaṅka-
4
lattu mahāsabhaiyom eḻattu [|*] nammur vaṇṭuvarāpati emperumāṉ koyil śrīkāriyañceykiṟa
k[ā]rāmpicceṭ[ṭu]kk[e]cavapaṭṭanum śrīvai-ṣṇavakkaṇkāṇi5
araṭṭamukkitāsaṉu[ṅ]kaṇṭu ikkoyil tiruvāy[k*]kula[t*]tu
emperumāṉukku nānāḻi ariciyāl orutiruppoṉakam amu[tu ce]ytaru[ḷa]
immaṇṭalattu innāṭṭukkiḻm[ā]-6 ṅkāṭṭunāṭṭuttiruccurattukkaṇṇap[pa]ṉ tūciātināyakaṉ
[nī]la[ka]ṅkaraiyaṉ vaṉṉiyanāyanāṉa uttamanitikka[ṇṇa]ppaṉ
kāciṭṭukkoṇṭu viṭṭa nilam ivvūr ā-
7
.• maṉaiyaṟu[ti]vāykkālukkukkiḻakku mutaṟkaṇṇāṟṟu teṟ[k]ku
kaṇṇi-kkālukku vaṭakku kiḻakku i[v*]vāḻvār
tiruviṭaiyāṭṭattukku meṟ-(k)ku vaṭakku
peruṅkālukku8
teṟ[k]ku madhyasthan maṇimaṅkalamuṭaiyāṉ
vāṉavāricaṉum mahājana[pi]ri[ya]-ṉum
ma[ṇi]maṅkalamuṭaiyāṉ cirāmatevaṉum pakkal vilai
koṇṭu uṭaiya uṟappontā-9 ṉāna [a]laṅkārapaṭṭi kuḻi 600 [|*] ikkuḻi aṟunūṟum
i[v*][va]ṉ-ṉiyaṉāyaṉā(ya)[ṉa] uttamanitikkaṇṇappar [pa]kkal veṇṭum
p[o][ṉ] koṇṭu candrādittavarai celvatāka
yiṟai-
10 yiḻicci kuṭuttomahāsabhaiyom [|*] sabhaiyuḷ
niṉṟu a[ raṇai] p-puṟattu
doṇ[ai]yabhaṭṭaṉ paṇikkappaṇi keṭṭu eḻutiṉeṉ i[v*]vūr
ga[ṇa]ka[ṉ]
11 āṭavallāṉ civavā(y)kkiyatevanāṉa uttamappiri[yaṉ]e[ṉ] [|*]
i[v]ai- yeṉṉeḻuttu ||u
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 12th year (of the reign) of the emperor of the
three worlds, Śrī-Kulōttuṅga-Śōḻadēva, who was pleased to take Madurai,
Īḻam, and the crowned head of the Pāṇḍya,——on the day of Chitrā,
which corresponded to a Monday and to the ninth tithi of the second fortnight of the
month of Dhanus.
(L. 2.) The writing of us, the great assembly of Maṇimaṅgalam, alias
Pāṇḍiyaṉai-irumaḍi-veṉ-kaṇḍa-Śōḻa-chaturvēdimaṅgalam, in
Kuṉṟattūr-nāḍu, (a sub-division) of
Kulōttuṅga-Śōḻa-vaḷanāḍu, (a district) of
Jayaṅkoṇḍa-Śōḻa-maṇḍa-lam.
(L. 4.) With the knowledge of Kārāmbichcheṭṭu Kēśava-Bhaṭṭaṉ, the
manager of the temple of Vaṇḍuvarāpati-Emberumāṉ in our village, and of
Araṭṭamukki-dāsaṉ, the overseer of the Śrī-Vaishṇavas.
(L. 5.) In order that (
the god)
Tiruvāykkulattu Emberumāṉ of this temple
might receive (
every day) an offering of four
nāḻi of boiled rice,
Kaṇṇappaṉ Tūśi-Ādi-nāyagaṉ [Nī]la[ga]ṅgaraiyaṉ
Vaṉṉiyanāyaṉ,
alias Uttamanidi-Kaṇṇappaṉ, of
Tiruchchuram
in
Kīḻ-Māṅgāṭṭu-nāḍu, (
a subdivision) of the same district and
the same
maṇḍalam, purchased for money from the arbitrator
Maṇimaṅgalam-uḍaiyāṉ Vāṉavāriśaṉ, Mahājanapriyaṉ and
Maṇimaṅgalam-uḍaiyāṉ Śrīrāmadēvaṉ 600
kuḻi of land, (called)
Uṟappōndāṉ, alias Alaṅkārapaṭṭi, to the east of the
Maṉaiy-aṟudi channel
at the
Ā[laimēḍu] (hill) in this
village, to the south of the first
Kaṇṇāṟu, to the north-east of
the
Kaṇṇikkāl (channel), to the north-west of the
Tiruviḍaiyāṭṭam of this
Āḻvār, (and) to the south of the large channel.
(L. 9.) Having received the gold required from that Vaṉṉiyanāyaṉ, alias
Uttama-nidi-Kaṇṇappar, we, the great assembly, gave these six hundred
kuḻi, free of taxes, to continue as long as the moon and the sun.
(L. 10.) Having been present in the assembly and having heard the order
of Dōṇaiya-Bhaṭṭaṉ of Araṇaippuṟam, I, the accountant of this village,
Āḍavallāṉ Śivavākyadēvaṉ, alias Uttamapriyaṉ, wrote (the
above). This (is) my writing.
No. 37.——ON THE EAST WALL OF THE MANDAPA IN THE RAJAGOPALA-PERUMAL TEMPLE.
This inscription is dated in the 28th year of the reign of
Kulōttuṅga-Chōḷadēva III. and records that the same military officer who is
mentioned in the preceding inscription (or a relation of his) deposited with the temple
authorities a sum of money, from the interest of which four lamps had to be supplied with
fuel.
TEXT.
1 svasti śrīḥ ||—— tripuvanaccakkaravattikaḷ
2 matur[ai]yum pāṇṭiyaṉai muṭittalai-
3 yuṅ[k]oṇṭaruḷiya śrīkulottu[ṅ]kacoḻate-
4 vaṟku yāṇṭu 28 āvatu jayaṅkoṇṭa[coḻamaṇ]-
5 ṭalattukkuṉṟattūrnāṭṭu maṇimaṅkalattu vaṇṭuvarā-
6 patiyil śrīvaiṣṇavakkaṇkāṇi
araṭṭamikkid[ā]saṉum
7 [naṭuvi]ṟkoyiṟtiru[va]ṭippiṭikkum śrīdharabhaṭṭaṉum
i[v]viruvom
8 tiruccurakkaṇṇappaṉ pañcaneti nīlakaṅkaraiyar pakkalivvāṇ-
9
ṭaikkār[t*]tikaimāsattupp[o]liyūṭṭākakkoṇṭa
pa[ḻa]ṅkācu eḻe-
10 yeḻumāvukkum vaṇṭuvarāpatiyile[yi]raṇṭu sa[
ndhiviḷakkum naṭu]-
11 [vi]ṟkoyi[li]ley[oru]cantiviḷakkuntiruvaiyotti-
12 yuntiruvā[yap]pāṭiyum vaṇṭuvarāpatiyilerikkakkaṭava
cantivi[ḷa]kkoṉṟu-
13
nā[lu] viḷakkum cantrādittavarai
celuttakkaṭavomā-14 ka [sa]mmati[t*]tom sthāṉattom(ḥ)
||——
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 28th year (
of the reign) of the emperor of
the three worlds,
Śrī-Kulōttuṅga-Śōḻadēva, who was pleased to take Madurai and
the crowned head of the
Pāṇḍya,——we two,
Araṭṭamikkidāsaṉ,
the overseer of the
Śrī-Vaishṇavas in (
the temple of)
Vaṇḍuvarāpati at
Maṇimaṅgalam in
Kuṉṟattūr-nāḍu, (
a
subdivision) of
Jayaṅkoṇḍa-Śōḻa-maṇḍalam, and
Śrīdhara-Bhaṭṭaṉ,
who holds the feet of the god
of the central shrine, received from
Kaṇṇappaṉ Pañchanedi Nīlagaṅgaraiyar of
Tiruchchuram seven and seven
twentieths old
kāśu, to bear interest from the month of
Kārttigai of this
year.
(L. 10.) In return for (
this sum), we, the authorities of the temple, agreed to burn,
as long as the moon and the sun exist, four lamps, (
viz.) two twilight lamps in
the
Vaṇḍuvarāpati (
temple), one twilight lamp in the central shrine, and one
twilight lamp which (
the two temples of)
Tiruvaiyōtti and
Tiruvāyappāḍi have to burn in the
Vanduvarāpati
(
temple).
No. 38.——ON THE OUTSIDE OF THE EAST WALL OF THE INNER PRAKARA OF THE RAJAGOPALA-PERUMAL
TEMPLE.
This inscription is dated in the 13th year of the reign of Rājarājadēva (III. ?).
It registers several payments of money into the temple treasury for feeding lamps in
the temple.
TEXT.
1
svasti śrī [||*] rājarājatevaṟ(k)ku yāṇṭu [pa]tiṉmuṉṟāvatu jayaṅkoṇṭa-co[ḻa]maṇṭalattu kulo[t*]tuṅkacoḻa-2
vaḷanāṭṭukkunṟattū[r*]nāṭṭu maṇi[ma]ṅkalamāna
pāṇṭiyaṉaiyirumaṭiveṉkoṇ-[ṭa]coḻacca[tur]ppe[ti]maṅkalattu3
vaṇṭuvarā[pa]ti emperumān koyilil śrīkāriya(m)ñce[y*]kiṟa
irāyūr aru-ḷāḷabhaṭṭaṉum
ikkoyili[l]••• kaṅkāṇi ceykiṟa vaṇ-4
ṭuvarāpati•• ivviruvaruṅka[ṇ](ṅ)kāṇiyāka
i[v*][v]emperumāṉukku iravusantiviḷakku erikka mutal[nik]kappolicaiyāle vaṇ-5
ṭuvarāpati emperumān śrīpaṇṭārattile irāyūr
a[ru]ḷāḷabhaṭṭaṉ oṭukkiṉa kācu o[ṉ]ṟum
mattu[va]licciriḷaṅkobhaṭṭa[ṉ] o[ṭu]-6 kkiṉa kācu oṉṟum miñ[cū]r emperu[m]āṉ a[ṭi]yāḷ
[vi]ḷaṅkavant[ā*]r oṭukkina kācu oṉṟu[m] poruṅkuṉṟat[tu]
kaṇṇantai kuppaṉ
7 iravucantiviḷakkerikka oṭukkina kācu oṉṟarai [||*]
TRANSLATION.
Hail ! Prosperity ! In the thirteenth year (of the reign) of
Rājarājadēva,——under the supervision of both Aruḷāḷa-Bhaṭṭaṉ of
Irāyūr, the manager of the temple of Vaṇḍuvarāpati-Emberumāṉ at
Maṇimaṅgalam, alias Pāṇḍiyaṉai-irumaḍi-veṉ-koṇḍa-Śōḻa-chaturvēdimaṅgalam, in Kuṉṟattūr-nāḍu, (a
subdivision) of Kulōttuṅga-Śōḻa-vaḷanāḍu, (a district) of
Jayaṅkoṇḍa-Śōḻa-maṇḍalam, and of Vaṇḍuvarāpati••• , the overseer
of the Śrī-Vaishṇavas in this temple,——(the following sums) were paid on
interest into the treasury of the temple of Vaṇḍuvarāpati-Emberumāṉ,
as a fund for burning lamps at evening dawn before this Emberumāṉ:——one kāśu
by Aruḷāḷa-Bhaṭṭaṉ of Irāyūr; one kāśu by Mattu[va]li
Śīriḷaṅgō-Bhaṭṭaṉ; one kāśu by Emberumāṉ-Aḍiyāḷ
[Vi]ḷaṅgavand[ā]r of Miñjūr; and one and a half kāśu, for burning a
lamp at evening dawn, by Kaṇṇandai Kuppaṉ of Poruṅguṉṟam.
No. 39.——ON THE EAST WALL OF THE MANDAPA IN THE RAJAGOPALA-PERUMAL TEMPLE.
The subjoined inscription belongs to the 18th year of the reign of
Tribhuvanachakravartin Rājarājadēva. This king is probably identical with
Rājarāja III., who is known to have ascended the throne about A.D. 1216 and seems to
have been the immediate successor of
Kulōttuṅga-Chōḷa III.
In
this case the week-day on which the inscription is dated will admit of astronomical
calculation. The inscription records that a flight of stone steps leading to a
maṇḍapa
was built at the expense of two brothers.
TEXT.
1 svasti śrī [||*] tiruvāykkeḻ[vi mu]ṉṉāka
[ti]ripuvaṉaccakkaravat[ti]ka[ḷ] śrīrāja-rājatevaṟ-
2 ku yāṇṭu 18 vatu
dhanunāya[ṟṟu] pūrvvapakṣattu pañcamiyum
putaṉkiḻamai-yum pe-
3 ṟṟa aviṭṭattiṉā[ḷ] jayaṅkoṇṭacoḻamaṇṭalattuppuliyūrkkoṭṭamā[ṉa] ku-lottu-
4 ṅkacoḻavaḷaṉāṭṭukku[ṉ]ṟat[tūr]nāṭṭu maṇimaṅkala[m]āṉa
grāmaśikhāma[ṇi]ccatu- rvvetimaṅ-
5 ka[la]ttu vaṇṭuvarā[pa]ti [e]m[pe]rumā[ṉ] koyilil
abhiṣeka[ma]ṇṭa[pa]t-tukku kīḻaip-
6 pulimu[kamā]ṉa copāṉattukku v[e]ṇṭum poṉṉiṭṭukkal[k]ārañceyvit-tāṉ maṇi[ma]ṅ-
7
kalamūṭaiyāṉ pañcaneti i[lakṣuma]ṇaṉ
malai[ki]ṉiyaniṉṟāṉ brahmapriya[ṉ] p[eri]ya[pi]ḷ-8
ḷaiyum ivaṉ tampi ākavamal[la]teva[ṉu]m [|*] ivarkaḷ taṉmam
[||*]TRANSLATION.
Hail ! Prosperity ! With the approval of the god,
——in the 18th year (
of the
reign) of the emperor of the three worlds,
Śrī-Rājarājadēva, on the day of
Dhanishṭhā, which corresponded to a Wednesday and to the fifth
tithi of the
first fortnight of the month of
Dhanus,——
Brahmapriyaṉ, the eldest son of
Maṇimaṅgalam-uḍaiyāṉ Pañchanedi Lakshmaṇaṉ Malaigiṉiyaniṉṟāṉ,
and his younger brother
Āhavamalladēvaṉ paid the gold required for,
and caused to be made the stone work of, a flight of steps, with tiger's heads at the bottom,
for the
Abhishēka-maṇḍapa in the temple of
Vaṇḍuvarāpati-Emberu-māṉ at
Maṇimaṅgalam,
alias
Grāmaśikhāmaṇi-chaturvēdimaṅgalam, in
Kuṉ-ṟattūr-nāḍu,
(
a subdivision) of
Puliyūr-kōṭṭam,
alias
Kulōttuṅga-Śōḻa-vaḷanāḍu, (
a district) of
Jayaṅkoṇḍa-Śōḻa-maṇḍalam. (
It is) their charitable gift.
No. 40.——ON THE OUTSIDE OF THE EAST WALL OF THE INNER PRAKARA OF THE RAJAGOPALA-PERUMAL
TEMPLE.
This inscription consists of a single Sanskrit verse in the Indravajrā metre and of
a passage in Tamil prose. It is dated on a week-day (l. 3) which will probably admit of
calcu-lation, in the 18th year of the reign of Tribhuvanachakravartin
Rājarājadēva, and records the gift of two lamps to the image of Vishṇu,
and to an image of Narasiṁha which was set up in the same temple.
TEXT.
1 svasti śrīḥ——vādhūlago[tr]ār[ṇṇa]vapūrṇṇacandra[ḥ*]
śrīkr̥ṣṇasūri[r]nni-dhirāgamānām [|*]
ratnāgrahārasthitaye
2 parasmai prādāt pradīpa[dva]yamādipumse——[1 ||*]
tribhuvanaccakrava[r]ttika[ḷ]
śrīrājarājadevaṟku yāṇṭu 18 āva[tu]
3 makaranāyaṟṟu pūrvvapakṣattu prathamaiyum
tiṅkaṭkiḻamaiyum peṟṟa tiruvo[ṇa-t]tu nāḷ ma[ṇi]maṅkalamā[ṉa]
4
grāmaśikhāmaṇiccaturvvedimaṅkalattu maṉṉaṉār koyililttiruvārā[dha]nam paṇ-[ṇu]m
(śrī)5
śrīrāmabhaṭṭa[ṉu]m ivaṉ tampi vīṟṟiruntāṉ
bhaṭṭa[ṉum i]vviruvom ivvūrk-kuṇṭur
śrīkr̥ṣṇabhaṭṭa••6 yar pakkal nāṅkaḷ kaikkoṇṭa cempoṉ irukaḻañcu [|*] iccempo-[ṉ
i]ruka[ḻa]ñcukkum prātassandhi[yile] [maṉ*]-
7 [ṉa]ṉār tirumuṉpe orutiru[vi]ḷakkum sāyaṃsandhi[yi]le
ikko[yi]lileḻuntaruḷi irukkum ciṅkapperumā[ḷ]
8 tirumu[ṉ]pe o[ru]tiruviḷakku[m] candrādityavarai
celu[t]takkaṭavomāka śilā-lekhai pa[ṇṇi]kkuṭuttom
ivviruvo[m] [u]
TRANSLATION.
Hail ! Prosperity ! (Verse 1.)
Śrīkr̥shṇa-Sūri, a treasury of the scriptures
(
Āgama), the full-moon of the ocean (
which is) the
Vādhūla-gōtra, gave
a pair of lamps to the highest primal being
(Vishṇu) who resides at
Ratnāgrahāra.
(Line 2.) In the 18th year (
of the reign) of the emperor of the three worlds, the
glorious
Rājarājadēva, on the day of
Śravaṇa, which corresponded to a
Monday and to the first
tithi of the first fortnight of the month of
Makara,——we
two,
Śrīrāma-Bhaṭṭaṉ, who per-forms the worship in the temple of
Maṉṉaṉār (Vishṇu) at
Maṇimaṅgalam,
alias Grāma-śikhāmaṇi-chaturvēdimaṅgalam, and his younger brother
Vīṟṟirundāṉ
Bhaṭṭaṉ, received two
kaḻañju of pure gold from
Śrīkr̥shṇa-Bhaṭṭa••• of
Kuṇḍūr, (
a resident)
of this village.
(L. 6.) We two have caused to be engraved on stone that, (in return) for these
two kaḻañju of pure gold, we shall have to burn, as long as the moon and the sun
exist, one sacred lamp in the morning before the god Maṉṉaṉār, and one sacred lamp
in the evening before the god Śiṅga-Perumāḷ who is pleased to reside in the same
temple.
No. 41.——ON THE EAST WALL OF THE DHARMESVARA TEMPLE.
Like No. 40, this inscription is dated on a week-day which will probably admit of calcu-lation, in the 18th year of the reign of Tribhuvanachakravartin
Rājarājadēva. It records that the same two brothers, who are mentioned in No. 39
above, paid to the authorities of the Dharmēśvara temple two kaḻañju of
gold, from the interest of which the cost of feeding two lamps had to be defrayed.
TEXT.
1 svasti śrī [||*] tiruvāykkeḻvi muṉṉāka
tribhuvaṉaccakkarava[t]tikaḷ śrīrāja-rājadevarkku yāṇṭu 18 vatu
siṃhanā-
2 [ya]ṟṟu aparapakṣattu
dvi[tī]yaiyuñcevvāykkiḻamaiyum peṟṟa
revatinā[ḷ] jayaṅkoṇṭacoḻama-
3 ṇṭalattuppuliyūrkkoṭṭamāṉa
kulottuṅkacoḻava[ḷan]āṭṭukkuṉ[ṟa]ttūrnāṭṭu maṇimaṅkalamāṉa
grāma-
4 cikāma[ṇi]ccaturvve[di]maṅkalattu u[ṭai]yār
[ta]ṉ[mī]śvaramuṭ[ai]ya
nāyaṉār koyiṟcivabrāhmaṇakkāṇi uṭai-
5
ya gautamaṉ ampalakkūttabhaṭṭaṉum
kāśyamaṉ gaṅgādharabhaṭṭaṉum
kāśya- maṉ tirucciṟṟampalapaṭṭa[ṉu]ḷ-6 ḷiṭṭārum [i]vva[ṉai]vom ivvūr gaṇakaṉ [pa]ñcanati
la[kṣu]maṇaṉ malaikiṉiyaniṉṟāṉ periyapiḷḷai āṉa
bra[hma]-
7
priyaṉum ivaṉ ta[m]pi [āka]mallitevaṉum pakkal iṉṉāḷ
mutal ci[ṟu]-kā[lai]ccantikku vaitta tiruviḷakku iraṇṭu-8
[m] erippomākappo[li]yūṭ[ṭ]ākakkaikkoṇṭa cempoṉ 2 pa [|*] ip-poṉ irukaḻa[ñcu]ṅkaikkoṇṭu9 cantirātittavarai erikka kaṭav[o]māka śilāle[kh]ai
paṇṇikkuṭuttom [iv]va[ṉai]vom [|*] paṇiyāl ivai maṇimaṅkalamuṭ[aiy]āṉ
ā[ḷu]m-
10 pirāṉ [e]ḻuttu [||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! With the approval of the god,——in the 18th year (
of
the reign) of the emperor of the three worlds,
Śrī-Rājarājadēva, on the day
of
Rēvatī, which corresponded to a Tuesday and to the second
tithi of the
second fortnight of the month of
Siṁha,——we, all the holders of the land
(
kāṇi) of the
Śiva-Brāhmaṇas of the temple of the lord
Taṉmīśvara at
Maṇimaṅgalam,
alias
Grāmaśikhāmaṇi-chaturvēdimaṅgalam, in
Kuṉṟattūr-nāḍu, (
a
subdivision) of
Puliyūr-kōṭṭam,
alias Kulōttuṅga-Śōḻa-vaḷanāḍu, (
a district) of
Jayaṅkoṇḍa-Śōḻa-maṇḍalam,
(
viz.) Gautamaṉ Ambalak-kūtta-Bhaṭṭaṉ,
Kāśyapaṉ
Gaṅgādhara-Bhaṭṭaṉ, and the partners
of
Kāśyapaṉ Tiruchchiṟṟambala-Bhaṭṭaṉ, received on interest from
Brahmapriyaṉ, the eldest son of
Pañchanadi Lakshmaṇaṉ
Malaigiṉiyaniṉṟāṉ, the accountant of this village, and his younger brother
Āhavamalladēvaṉ 2
kaḻañju of pure gold (
under the condition) that
we should burn at early dawn from this day two sacred lamps which (
those two
persons) had given (
to the temple).
(L. 8.) We, all these persons, caused to be engraved on stone that, having received these
two kaḻañju of gold, we shall be bound to burn (those two lamps) as long as the
moon and the sun exist.
(L. 9.) This was written under order by Maṇimaṅgalam-uḍaiyāṉ Āḷumbirāṉ.
V.——INSCRIPTIONS AT TIRUVALLAM.
Tiruvallam,
which I visited in 1889-90, is a village on the western
bank of the
Nīvā river,
a tributary of the Pālāṟu. Of the
subjoined inscriptions, the first (No. 42) is found on a boulder in the bed of the Nīvā
river, and the remainder at the Śiva temple of
Bilvanāthēśvara. Two of the
inscriptions (Nos. 42 and 43) belong to the reign of the
Gaṅga-Pallava king
Vijaya-Nandivikramavarman. His vassal was the
Bāṇa king
Vikramāditya I. (No. 43), whose queen
Kundavvai was the
daughter of the Western
Gaṅga king
Pr̥thivīpati I. (Nos. 47 and 48). An
unnamed Bāṇa king is mentioned in one of the two inscriptions of
Vijaya-Nandivikramavarman (No. 42) and in two other inscriptions (Nos. 44 and 45), the first of
which is dated in the
Śaka year 810. The remaining inscriptions belong to the reigns
of the
Chōḷa kings
Rājarāja I. (Nos. 49 to 52),
Rājēndra-Chōḷa I. (Nos. 53 and 54),
Rājēndra (No. 55),
Rājamahēndra (No. 56),
A[dhi]rājēndra (No. 57),
Kulōttuṅga-Chōḷa I. (Nos. 58 and 59),
Kulōt-tuṅga-Chōḷa
III. (Nos. 60 to 62),
Vijaya-Gaṇḍagōpāla (No. 63), and
Vīra-Champa. Vīra-Chōḷa, the son of Kulōttuṅga I., is
incidentally referred to in No. 59. Several Western
Gaṅga chiefs are mentioned as
vassals of Chōḷa kings,
viz. Śaṁkara-dēva, the son of
Tiruvaiyaṉ, in an inscription of Rājarāja I. (No. 51); his son
Sōma-nātha in one of Rājēndra-Chōḷa I. (No. 53);
Nīlagaṅga in one of
Kulōttuṅga I. (No. 59); and
Amarābharaṇa-Śīyagaṅga in one of Kulōttuṅga III.
(No. 62). One of these chiefs, Śaṁkaradēva, seems to have been connected with the
Vaidumba family (No. 53), a member of which was a vassal of Rājarāja I. (No. 52).
Three of the latest inscriptions (Nos. 60, 61 and 63) furnish the names of three chiefs of the
Śeṅgēṇi family.
Tiruvallam (Nos. 46, 51, 52, 55, 56, 58 to 60) appears to have been the capital
of the Bāṇa dynasty, as one of its names was
Vāṇapuram (Nos. 42, 51, 53), and as
it belonged to the district of
Perumbāṇappāḍi,
i.e. ‘the great Bāṇa
country.’ A hamlet in its neighbourhood was called
Vāṇasamudram.
Another survival from the time of the Bāṇas is the name of the village of
Bāṇvaram
near the Sholinghur Railway Station.
In some of the inscriptions Tiruvallam
bears the name
Tīkkāli-Vallam (Nos. 43 to 45, 47 to 49, 54 and 61). It belonged to
the province of
Jayaṅkoṇḍa-Chōḷa-maṇḍalam (Nos. 53 to 56, 58 and 59) and the
district of
Paḍuvūr-kōṭṭam (Nos. 43, 44, 49, 51 to 54) or, as it is once called,
Tyāgābharaṇa-vaḷanāḍu (No. 55). According to the earlier inscriptions it was
situated in the subdivision
Mīyāṟu-nāḍu (Nos. 43 to 45, 49 and 54)
or
Mīyaṟai-nāḍu (No. 52), and according to others in
Karaivaḻi,
a subdivision of
Perumbāṇap-pāḍi (Nos. 53, 55, 56, 58 and 59).
Other
subdivisions of Paḍuvūr-kōṭṭam were
Kārai-nāḍu (Nos. 44 and 50),
Paṅgaḷa-nāḍu, Perun-Timiri-nāḍu, Mēl-Aḍaiyāṟu-nāḍu and
Karaivaḻi-Āndi-nāḍu.
The inscriptions call the Bilvanāthēśvara temple ‘the god of
Tīkkāli (Nos. 45 to
47),
Tiruttīkkāli (Nos. 44, 48 to 51),
Tirutīkkāli (Nos. 51 and 52) or
Tiruvallam (Nos. 53 to 57, 60 to 62).’ Once it is designated ‘the
dancing god’ (No. 50) and once ‘the southern temple’ (No. 46), perhaps to distinguish it from
‘the temple with the tower in the north,’ which is mentioned in No. 42, but has now ceased to
exist. It contained shrines of
Kalyāṇasundara and
Karumāṇikka, and of
their goddesses (No. 57).
The only two inscriptions at Tiruvallam which were engraved before the time of Rāja-rāja I. are the rock inscription (No. 42) and an inscription on a stone which is built
into the floor of the temple (No. 46), while the remaining
pre-Chōḷa ones (Nos. 43,
44, 45, 47 and 48) are copies, made when the central shrine and the
maṇḍapa were
pulled down and rebuilt.
The rebuilding of the temple must have taken place
before the 7th year of the reign of
Rājarāja I. For, in that year the temple was
visited by
Gaṇḍarāditya, the son of
Madhurāntaka, who “caused one
thousand jars of water to be poured over the god” (No. 49). This statement suggests that he
performed the ceremony of
Kumbhābhishēka, which has to be gone through when a temple
is consecrated or re-consecrated. In the same year of Rājarāja I. an image of the goddess was
set up by a Brāhmaṇa (No. 50). Before the 4th year of
Rājēndra-Chōḷa I. an
officer of his built the shrine of
Rājarājēśvara (No. 54), which is now called
Nakulēśvara. Two other inscriptions (Nos. 51 and 53) refer to the temple of
Tiruvaiya-Īśvara, which had been built by a Western
Gaṅga chief on the
south of the Bilvanāthēśvara temple, but which cannot be traced at present.
No. 42.——ON A BOULDER NEAR TIRUVALLAM.
This inscription is engraved on the slightly sloping surface of a large boulder in the
bed of the
Nīvā river, one mile north-east of
Tiruvallam. The alphabet is
Tamil and Grantha of an archaic type. It resembles the alphabet of the inscriptions of the
Western
Gaṅga king
Kampavarman (Nos. 5 and 8 above) and lies between the two
Kīḻ-Muṭṭugūr inscrip-tions of
Vijaya-Narasiṁhavarman as the upper limit and the two Āmbūr inscriptions of
Vijaya-Nr̥patuṅga-Vikramavarman as the lower one. As in other archaic
Tamil inscriptions,
the
virāma is expressed by a vertical dash over
the letter in a number of cases, though not throughout. In the word
Maṉṟāḍi (l. 8)
the syllable
ṟā is expressed by two separate symbols.
The letter
ṉ has generally its archaic form, but in two cases
its central loop is
fully developed. The language of the inscription is Tamil; but line 1 contains some invocations
in Sanskrit prose, and line 15 f. a Sanskrit verse.
The record is dated in the 62nd year of the reign of
Vijaya-Nandivikramavarman (l.
2 f.). Three other inscriptions of the same king are noticed in Vol. I. (Nos. 108, 124 and
125). As I have shown before,
he is probably identical with
Nandivarman,
the father of
Vijaya-Nr̥patuṅgavarman and the son-in-law of the
Rāshṭrakūṭa king
Amōghavarsha I. If this identification is correct, the
inscription would have to be placed before the end of the 9th century A.D.
Vijaya-Nandivikramavarman appears to have been the sovereign of
Mahāvalivāṇa-rāya (l. 11) or Māvalivāṇarāya (l. 5), who was a descendant of the family of
Mahābali (l. 5) and ruled the twelve thousand (villages) of
Vaḍugavaḻi (l.
6),
i.e. ‘the Telugu road.’ This province is mentioned in the
Muḍyanūr plates
of the Bāṇa king Malladēva as ‘the twelve thousand villages in
Āndhra-maṇḍala,’
and in the Udayēndiram plates of the Bāṇa king
Vikramāditya II. as ‘the land to the west of the
Āndhra road.’
The
attributes which are prefixed to the name of Mahāvalivāṇarāya in the subjoined inscription
(l. 3 ff.) are also found in an undated inscription of Mahāvalibāṇarasa at
Gūlgānpode.
As I have stated before,
Mahābalibāṇarāja seems to have been the hereditary designation of the
Bāṇa chiefs. Hence it is impossible to say which individual chief is meant in the
present inscription.
The inscription records that a goldsmith granted some land to a temple at
Vāṇapuram (ll. 6 and 14), and that Mahāvalivāṇarāya confirmed this
grant (l. 10 f.). Vāṇapuram, ‘the town of the Bāṇas,’ seems to have been the residence of
the Bāṇa chief and to have been situated close to Tiruvallam.
TEXT.
1 om namaśśivāya(m) [sva]sti śrī [||*]
2 ko vicaiyanantivikkiramaparumaṟku yā-
3 ṇṭaṟupa[t]tiraṇ[ṭ]ā[va]tu sakalajaga[t*]tra-
4 yābhivanditasurāsurādhīśaparameśvaraprati-
5
hārīkr̥tamahāvalikulotbhavaśrīmāvalivāṇarāyar
6 vaṭu[kava]ḻi [pa]ṉṉī(r)rāyiramum āḷa v[āṇa]purattu
7 vaṭa[ci]karakoyil putukkuvittu i[ta]ṟku iḷaṅ-
8 kiḻavar makaṉ maṉaṟāṭiṭai aḻiñciṟka[ḷam] paṭṭi [vi]laikku
9 koṇṭu kuṭutteṉ ūṟṟukkāṭṭukoṭṭattu [a]ḷiṅkaṇapā[kka*]ttu
10 kīḻakattu taṭṭāṉ mā[ta]n makan [a]ritīraṉ [|*] kuṭutta tevar pokam
11 mahāvalivāṇarāyar piṭākai valañceytu koṭuttār [|*] itu kāt-
12 tā[r a]ṭi[yeṉ muṭi me*]laṉa [|*] itu aḻittāṉ kaṭikai [e]ḻā iru-[va]raiyum
13 ko[ṉṟa p]āvattu [pa]ṭuvāṉ [|*] itu aḻi[t]tāṉ ippāvattu[k*]ku añ-cāṉāyil
14
[aṉ]• koyilu[k*]ku āyiram kāṇam [ta]ṇṭappaṭuvom
vāṇapuratto-[m] [||*]15
va[hu]bhir vasudhā dattā rāja[bhi][ḥ*] sakarādibhi[ḥ |*] yasya yasya yadā bhū-16
mi tasya tasya
tadā phalam [||*]TRANSLATION.
(Line 1.) Ōm. Obeisance to Śiva ! Hail ! Prosperity !
(L. 2.) In the sixty-second year (
of the reign) of king
Vijaya-Nandivikrama-varman, while the glorious
Māvalivāṇarāya,——born from the family of
Mahābali, who had been made door-keeper by the lord of gods and demons, Paramēśvara
(Śiva), who is worshipped in all the three worlds,——was ruling the
Vaḍu[gava]ḻi
twelve-thousand,——I,
[A]ridhīraṉ, the son of
Mā[da]ṉ, a goldsmith (
and
resident) of a house in the east of
[A]ḷiṅgaṇapā[kka]m in (
the district
of)
Ūṟṟukkāṭṭu-kōṭṭam,
caused to be renewed
the
Vaḍa-[śi]gara-kōyil at
Vāṇapuram and gave to it the
paṭṭi (called)
Aḻiñjiṟka[ḷam], (which I had) bought from
Maṉṟāḍi, the son of
Iḷaṅgiḻavar.
(L. 10.) Mahāvalivāṇarāya circumambulated the hamlet (piḍāgai) towards
the right and granted (the land) enjoyed by the god, which (Aridhīraṉ) had given.
(L. 11.) “The feet of him who protects this (
charity), (shall be) on my head.
He who destroys this (
charity), shall incur the sin of one who kills the
great men who are permanent (
members) of the assembly.
If the destroyer of this (
charity) does not fear this sin, we, (
the inhabitants)
of
Vāṇapuram, shall pay a fine of one thousand
kāṇam) to the palace of the
king who is then ruling.
(L. 15.) “Land has been granted by many kings, commencing with Sagara. Whos-ever
(is) the earth at any time, his (is) then the reward (of gifts of land).”
No. 43.——ON THE NORTH WALL OF THE MAHAMANDAPA IN THE BILVANATHESVARA TEMPLE.
This inscription and No. 44 are written continuously, the first two words of No.
44 occupying the end of line 46 of No. 43. The two first lines of No. 43 state that
both inscriptions are copies of earlier stone inscriptions, and that these copies were made
when the maṇḍapa of the temple was pulled down and rebuilt. Consequently the alphabet
of Nos. 43 and 44 exhibits more recent forms than No. 42, though the date of No. 43
is anterior to No. 42.
No. 43 belongs to the 17th year of the reign of the same king as No. 42,——Vijaya-Nandivikramavarman (l. 3 f.). It records that three villages were granted to the
temple at the request of the Bāṇa king Vikramāditya (l. 12 ff.). Two
chiefs of this name are mentioned in the Udayēndiram plates of Vikramāditya II. The grant recorded in these plates must be prior to the time of
Pr̥thivīpati II., because the Chōḷa king Parāntaka I. transferred to the
latter the Bāṇa kingdom, which he had wrested from two Bāṇa chiefs. The accession of Pr̥thivīpati II. has to be placed before the 9th year of
Parāntaka I., i.e. before about A.D. 909. Consequently, as pointed out
by Dr. Fleet, Kr̥shṇarāja, the friend of the Bāṇa king
Vikramāditya II., seems to have been the Rāshṭrakūṭa
king Kr̥shṇa II. (A.D. 888 and 911-12); and the Bāṇa king Vikramāditya, who is
mentioned in the subjoined inscription as a contemporary of Vijaya-Nandivikramavarman in the
17th year of this king, may be identified with Vikramāditya I., the grandfather of
that Vikra-māditya II. who issued the Udayēndiram grant.
One of the three villages granted was
Aimbūṇi (l. 6), apparently the modern
Am-muṇḍi near Tiruvallam. The three villages were
clubbed together into one village, which received the new name
Viḍēlviḍugu-Vikkiramāditta-chaturvēdimaṅgalam (l. 9 ff. and 1. 20 ff.). The
executor of the grant was
Kāḍupaṭṭi-Tamiḻa-Pērarayaṉ (l. 15). The same title
was borne by the executor of the
Bāhūr plates of
Vijaya-Nr̥patuṅga-varman. In the transcript of these plates, which is in my hands,
he is called
vīṭōlaiviṭu-kkakāṭupaṭṭittamiḻappērarayaṉ, which
is evidently a mistake of the copyist for Viḍēlviḍugu- Kāḍupaṭṭi-Tamiḻa-Pērarayaṉ. This title and the surname of the village granted
by the present inscription
suggest that
Viḍēlviḍugu,
i.e.
‘the crashing thunderbolt,’ may have been a surname of Vijaya-Nandivikramavarman and of his son
Vijaya-Nr̥patuṅgavarman.
Of great interest is the mention of persons who had to sing the
Tiruppadiyam, i.e.
the
Dēvāram, in the temple (l. 32 f.). Hitherto the earliest known mention of the
Dēvāram was in an inscription of Rājarāja I.
The subjoined
inscription proves that it was considered a holy book already in the 9th century A.D.
TEXT.
1 svasti śrī [||*] ti[ruma]ṇṭapamiḻicciye[ṭu]ppa-
2 taṟku muṉpuḷḷa cilālekaippaṭi [||*]
3 ko vijayanantivikkiramapanmar[k]ku
yā[ṇ]ṭu 17
4
āvatu paṭu[vūr]k[k]oṭṭattu mīyāṟunāṭṭuttikk[ā]-5 livallamuṭ[ai]ya parameśvarar[kku]
6 iṉṉā[ṭṭu] aim[pū]ṇiyum vi-
7 ḷattūrum ittevar te[va]-
8 tā[ṉa]m ama[ru]ṉṟimaṅka[lamu]-
9 m viṭelviṭukuvikkiramā-
10 tittaccaturvvetimaṅ-
11 kalameṉṉum perā-
12 l ekakkirāmamāka māvali-
13 vāṇarāyaṉā[ṉa] vik[ki]ramā[tit]ta-
14 vāṇarāyaṉ viṇṇappat[t]ālu-
15 m kāṭupa[ṭ]ṭittamiḻapp[e]ra[ra*][ya]ṉ
16 āṇattiyālum ekakkirāmamākki [i]v[va]-
17
[ma]ruṉṟimaṅkalamuṉṉittīkarālivalla-18 muṭaiya parameśvararkku iṟuttu va-
19
[ru]kiṉṟa ja iraṇṭāyirakkāṭiyum20 poṉṉirupatiṉ kaḻañcumivvi-
21
ṭelviṭukuvikkiramātittaccatir-22 vvetimaṅkalattuccavaiyār
23 iṟuppārākavumiṉṉellilt[ti]-
24 ruvamirtukku nellu aṟunūṟṟu-
25 kkāṭiyum tiruvuṇṇāḻikaiyuḷḷār[ā]-
26 ti[t]tuppācarikkum [śiva]brāhmaṇa-
27 rkku nellu aiñ-
28 ñūṟṟukkāṭiyum śrīpa-
29 li koṭṭuvārkku nellu
30 aiññūṟṟukkā[ṭiyu]m
31 tiruppaḷḷittāmam
32 paṟippārkkum tirup-
33 patiyam pāṭuvāruḷḷi-
34 ṭṭa palapaṇi ceyvār-
35 kku nellu nānūṟṟu-
37 viḷakkukkum tirumeyppūccuk[kum]
38
citārik[ku]maṟṟum khaṇḍaspuṭitana[va]ka-39 nm[ā]tikaḷukkummākap[p]oṉ i[rupa]ti-
40 ṉ kaḻañcum āka iṉ[ṉe]llum
41 ippoṉṉu[m] ittevaṟkku
42 cantrātittavalliṟuppārkaḷā-
43 [ka]vum [|*] ipparicu nivantamāka-
44 cceytu kuṭutto[m] [|*]
46 [śva]rarakṣai ||——||u
TRANSLATION.
(Line 1.) Hail ! Prosperity ! (The following is) a copy of a stone inscription which
existed before the maṇḍapa of the temple had been pulled down and re-erected.
(L. 3.) In the 17th year (of the reign) of king Vijaya-Nandivikramavarman.
(L. 4.) Māvalivāṇarāya, alias Vikkiramādittavāṇarāya, (had
made) the request that to (the temple of) Paramēśvara (Śiva) at
Tīkkāli-Vallam in Mīyāṟu-nāḍu, (a sub-division) of
Paḍuvūr-kōṭṭam, (should be given three villages) in the same nāḍu,
(viz.) Aim-[bū]ṇi, Viḷattūr and Amaruṉṟimaṅgalam, a
dēvadāna of this god, (and that they should be clubbed together into) one
village, named Viḍēlviḍugu-Vikkiramāditta-chaturvēdi-maṅgalam.
(L. 14.) In conformity with (
this request), and
Kāḍupaṭṭi-Tamiḻa-Pēra[ra]yaṉ being the executor,
(
the three
villages) were made into one village.
(L. 16.) The members of the assembly of this Viḍēlviḍugu-Vikkiramāditta-chaturvēdimaṅgalam shall have to pay two thousand kāḍi of paddy and
twenty kaḻañju of gold, which were being paid before by this
Amaruṉṟimaṅgalam to this (temple of) Paramēśvara at
Tīkkāli-Vallam.
(L. 23.) Of this paddy, six hundred
kāḍi of paddy (
are allotted) for offerings;
five hundred
kāḍi of paddy to the
Śiva-Brāhmaṇas who desire to be fed,
beginning with those in charge of the store-room of the temple;
five hundred
kāḍi of paddy to those who beat (
drums before) oblations; four hundred
kāḍi of paddy to those who pick (
flowers for) temple garlands, and to those who
perform various (
other) services, including the singers of the
Tiruppadiyam; and
twenty
kaḻañju of gold for the perpetual lamps, for anointing the idol, for bark,
and for repairing breaks and cracks,
etc.
(L. 40.) (The members of the assembly) shall have to pay this paddy and this gold to
this god as long as the moon and the sun exist.
(L. 43.) In this manner we
have given (
the village) for
(
providing) the necessaries.
(L. 45.) This charity (is placed under) the protection of all Māhēśvaras.
No. 44.——ON THE NORTH WALL OF THE MAHAMANDAPA IN THE BILVANATHESVA A TEMPLE.
As stated in the introductory remarks to No. 43, the subjoined inscription was copied from
an earlier stone inscription when the maṇḍapa of the temple was pulled down
and re-erected. It is dated in the Śaka year 810 (in words, l. 4 f.) and in the time
of a Bāṇa chief who is not mentioned by name, but only by his title
Mahāvalivāṇarāja (l. 3 f.).
The inscription records that a Brāhmaṇa of
Eṭṭukkūr near
Kāvirippākkam (ll. 10 to 12) paid 25
kaḻañju of gold to the villagers of
Vaṉṉipēḍu (ll. 5 and 19), who, in return, pledged themselves to supply oil to a
lamp in the temple. Kāvirippākkam is the modern
Kāvēripākkam,
and Vaṉṉipēḍu is the modern
Vaṉṉivēḍu,
about a mile south of
Wālājāpēṭ. At the time of the inscription Vaṉṉipēḍu belonged to
Kārai-nāḍu, a
sub-division of the district of
Paḍuvūr-kōṭṭam (l. 5). Kārai-nāḍu
owes its name to
Kārai,
a village on the north of Rāṇipēṭ.
TEXT.
1 [sva]sti [śrī] [||*]
2
sakalajaka[tra]yāti[va]ntitasur[ā]surādhīśa-3
(pura)[pa]rameśvarapratih[ārī]kr̥tamahāvali-4
vāṉarā[ja]r [caka]r yāṇṭu
eṇ[ṇū]ṟṟorupatāva-5
tu paṭuvūrkkoṭṭattukkāraināṭ[ṭu]
vannīpeṭākiya6
iraṇavikramaccatu[r]vvetimaṅkalattu
sa-7
bhaiyom ikkoṭṭattu miyāṟunāṭṭu[tti]kkā-8 livallattuttiruttīkkālipperumānaṭikaḷukku
9 cantrātit[ta]val [orutirununtāviḷakku eri]ppataṟkku
nica-
10 tam uḻakkāḻāk[k]eṇṇaiyaṭṭuvataṟkku ikkoṭṭattukkāvi-
11
rippākkamākiya a[ma]ninārāyaṇaccatu[r]vvetimaṅkalattukki-12 ḻvaṭaceri eṭṭu[kkū]r mātavakramavittaṉ pak[ka]l
dhanmakaṭṭaḷai-
13 ttu[ḷai] niṟai irupattaiṅka[ḻa]ñcu po[ṉ] koṇṭu
cantrāti-
14 ttava[l] erippat[ā]ka i[t*]dhanmam muṭṭāmai
celut[tu]vo-
15
mān[o]m sabhaiy[o]mi[t*][dha]nmam muṭṭil
dhanmāsanatti-16 l[e] nicatam [aiṅ]kaḻañcu poṉ panmāheśva-
17 rare maṉṟapp[e]ṟuva[t]āka[vu]m [|*] immaṉṟupāṭi[ṟu]-
18 ttum [i]t[ti]runantā[vi]ḷakku [mu]ṭṭ[ām]ai-
19
cceluttuvom[ā]ṉom vaṉ[ṉi]peṭā[kiya]
raṇa[vi]kkiramaccatirvve-[ti]ma-20 ṅ[ka]lattucca[v]ai[y]om [|*] [i]taṟku vi[r]otañceytār keṅ-
21 kaiyiṭaikkumariṭaicceytār ceyta pā[va]ṅkoḷvār [|*]
22 itu pa-
23 [nm]āhe-
25 kṣai
26 ||——||u
TRANSLATION.
(Line 1.) Hail ! Prosperity ! (
During the reign of)
Mahāvalivāṇarāja,——[born
from the family of
Mahābali], who had been made door-keeper by the lord of gods and
demons, Paramēśvara (Śiva), who is worshipped in all the three worlds,——in the
Śaka year eight hun-dred and ten,——we, the assembly of
Vaṉṉipēḍu,
alias Raṇavikrama-chaturvēdimaṅ-galam,
in
Kārai-nāḍu, (
a subdivision) of
Paḍuvūr-kōṭṭam, received
twenty-five
kaḻañju of gold, weighed by the balance (
used in the case) of
charitable edicts,
from
Mā-dhava-Kramavittaṉ of
Eṭṭukkūr, a hamlet on the north-east of
Kāvirippākkam,
alias
A[va]ninārāyaṇa-chaturvēdimaṅgalam, in the same
kōṭṭam, in order to
supply (one)
uḻakku (and one)
āḻākku of oil per day for burning one sacred
perpetual lamp, as long as the moon and the sun exist, before (
the god)
Tiruttīkkāli-Perumāṉaḍigaḷ of
Tīkkāli-Vallam in
Mīyāṟu-nāḍu, (
a subdivision) of the same
kōṭṭam.
(L. 13.) We, the assembly, shall have to continue this charity without fail, so as to burn
(the lamp) as long as the moon and the sun exist.
(L. 15.) If (
they) fail in this charity, all the
Māhēśvaras shall be liable to
pay into court
a fine
of five
kaḻañju of gold per
day.
(L. 17.) Though paying this fine, we, the assembly of Vaṉṉipēḍu, alias
Raṇa-vikrama-chaturvēdimaṅgalam, shall have to continue this sacred
perpetual lamp with-out fail.
(L. 20.) Those who obstruct this (
charity), shall incur (
all) the sins committed
between the
Gaṅgā and
Kumari.
(L. 22.) This (charity is placed under) the protection of all Māhēśvaras.
No. 45.——ON THE SOUTH WALL OF THE BILVANATHESVARA SHRINE.
Like the preceding inscription, this one is dated in the time of some Mahāvalivāṇa-rāya. As the alphabet looks decidedly more modern than that of Nos. 42 and 46
and resembles that of Nos. 47 and 48, it must be assumed that, like the two
last-mentioned inscriptions, this one is a copy, which was prepared when the central shrine was
pulled down and rebuilt.
The inscription records that an inhabitant of
Poṉpaḍukuṭṭam near
Kachchippēḍu,
i.e.
Kāñchīpuram,
purchased some
land from the inhabitants of
Tiruvallam. The produce of the land had to be used for
providing offerings and for feeding a lamp in the temple.
TEXT.
1
svasti śrī [||*]
sakalajaga[t*]trayādivanditasurāsurādhīśaparameśvarapratihārikr̥ta-
mahābalikulotbhavaśrīmahāvalīvāṇarāyar pr̥tivirājyañceyya miyāṟu-nāṭṭuttīykkālivallattu sabhaiyom
kaccippeṭṭu yiṟaiyāṉcerippoṉ-paṭukuṭṭattu
coḻiyavaraiyaṉākiya mānābharaṇa-2
ṉ pakkalttikkālipperumā(ṉ)ṉaṭikaḷukku i[vaṉ*] vaitta
nilaittiruvamirtu kuttalariciyirunāḻiyum naṟuneyyāḻākkum nāḷttiruvamirtāka cantrādityaruḷḷaḷavu- muṭṭāmaicceluttuvatākka koṇṭa poṉ irupatiṉ kaḻañcum
meṟppaṭi perumāṉaṭika-3
ḷukku nandāviḷakkerippatāka nicatam
uḻakkāḻākkeṇṇaiyaṭṭuvatākka koṇṭa poṉ irupatiṉ kaḻañcum [|*]
āka nāppatiṉ kaḻañcu
poṉṉuṅkoṇṭu tiruvamirtunandāviḷakkuñcanddrādityaruḷḷaḷavuñceluttuvomāṉom
sabhaiyom [|*] iddha[r*]mmattiṟ-4 kkaṉṟeṉṟār ge[ṅ*]gaiyiṭaikkumariyiṭaicceytār ceyta
pāvaṅkoḷvārā-ṉār [|*] iddha[ rmmam*]
pa[nm]āheśvararakṣai [|*]
iddha[r*]mmam rakṣittāra-ṭiyeṉ talai
melaṉa ||u iṉṉāṭṭiruvamitukkum nontāviḷakkiṉukkum
ūr mañcikkamiṟai iḻicci vaitta nilam vā-
5
kaikkuṇṭil 500 kuḻiyum puṟavaṭukollai 800
kuḻiyum kuṭuttom sabhai- y[o]m ||u
ārādhikkum śivabrāhmaṇanukku vaitta
[bhū]mi ku[ra]ṅkāṭi 2 nilam
400 kuḻiyum v[ai]ttom sabhaiyom ||uTRANSLATION.
(Line 1.) Hail ! Prosperity ! While the glorious
Mahāvalivāṇarāya,——born from
the family of
Mahābali, who had been made door-keeper by the lord of gods and
demons, Paramēśvara (Śiva), who is worshipped in all the three worlds,——was ruling the
earth, we, the assembly of
Tīkkāli-Vallam in
Mīyāṟu-nāḍu, received
from
Śōḻiyavaraiyaṉ,
alias Mānābharaṇaṉ, of
Poṉpaḍukuṭṭam, a tax-paying village (
near)
Kachchip-pēḍu, twenty
kaḻañju of gold, in order to supply without fail, as long
as the moon and the sun exist, two
nāḻi of pounded rice
and (one)
āḻākku of fresh ghee for fixed daily offerings which he had granted to (
the
god)
Tīkkāli-Perumāṉaḍigaḷ, and twenty
kaḻañju) of gold in order to
supply (one)
uḻakku (and one)
āḻākku of oil per day for burning a
perpetual lamp before the same god. Having received altogether forty
kaḻañju of gold,
we, the assembly, shall have to continue the offerings and the perpetual lamp as long as the
moon and the sun exist.
(L. 3.) Those who say that this charity is not (existing), shall incur (all) sins
committed between the Gaṅgā and Kumari. This charity (is placed
under) the protection of all Māhēśvaras. The feet of those who protect this
charity (shall be) on my head.
(L. 4.) We, the assembly, gave 500
kuḻi of land (called)
Vāgaikkuṇḍil and 800
kuḻi (called)
Puṟavaḍukollai in the environs
of the village,
which (
he) had granted, free of taxes, for (
supplying) these daily offerings and
for (
maintaining) the perpetual lamp.
(L. 5.) We, the assembly, gave 2
nilam and 400
kuḻi of land
(called)
Ku[ra]ṅgāḍi, which (
he) had granted for the worshipping
Śiva-Brāhmaṇa.
No. 46.——ON A STONE BUILT INTO THE FLOOR OF THE BILVANATHESVARA TEMPLE.
The alphabet of this inscription is Tamil and Grantha of an archaic type and resembles that
of the rock inscription No. 42. It records a gift of gold for maintaining a lamp by the queen
of
Vāṇavidyādhara-Vāṇarāya. As will be shown below (p. 99), this king may be
identified with
Vikramāditya I., the sixth of the
Bāṇa chiefs whose names are
given in the
Udayēndiram plates.
Nos. 47 and 48, which
record grants by a queen of the same king, as well as Nos. 43 and 44, are copies of lost
originals
and hence exhibit comparatively modern characters. The archaic
alphabet of the subjoined inscription and the fact that it is engraved on a single stone, which
does not form part of the temple itself, prove that it is an original record of the time of
Vāṇavidyādhara. Evidently it owes its preservation to the accident that, when the central
shrine and the
maṇḍapa were rebuilt, the stone which bears it was utilised for the new
pavement of the temple.
TEXT.
1
svasti śrī [||*]
sakalajaga[t*]trayāpi[bha]nantitasurāsurā-2
dhiśaparameśvarapratihārikr̥tam(ā)hābalikulo-3
tbhavavāṇavijādharavāṇarāyar māteviyār
teṉ[ṟa]ḷi4
tikkāliperu[m]āṉaṭikaḷu[k*]ku nantāviḷa[k*]kukku
[ti]ruva[l*]lattu5
sa[bhai]yār[k*]kukkuṭuttu cempoṉ irupatiṉ kaḻa[ñ*]cu
[|*] [i]ta[ṉ*] poli-6 yū[ṭ*]ṭu nicati uriy ney a[ṭ*]ṭuvomāṉom sa[bh]aiyom
[|*]
7 [i]nney mu[ṭ*][ṭiṉa] potu[m] ai[ṅ]kaḻañcu [po]ṉ ta[ṇ]ṭa[p*]paṭu-vomā-
8 ṉom [|*] i[t*]taṇṭa[p*]pa[ṭ*]ṭum ney mu[ṭ*]ṭāte a[ṭ*]ṭuvomāṉom
sabhaiy[o]m [||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! The great queen of
Vāṇavidyādhara-Vāṇarāya,——born from the family of Mahābali, who had
been made door-keeper by the lord of gods and demons, Paramēśvara (Śiva), who is worshipped
in all the three worlds,——gave to the members of the assembly of Tiruvallam twenty
kaḻañju of pure gold for (maintaining) a perpetual lamp before
Tīkkāli-Perumāṉaḍigaḷ, (the god of) the southern temple
(Teṉṟaḷi).
(L. 5.) (As) interest on this, we, the assembly, shall have to supply (one) uri of
ghee per day. Whenever (we) fail (to supply) this ghee, we shall have to pay a
fine of five kaḻañju of gold. Though fined thus, we, the assembly, shall
(continue) to supply the ghee without fail.
No. 47.——ON THE WEST WALL OF THE BILVANATHESVARA SHRINE.
This inscription and No. 48 are written continuously, the first few words of No.
48 occupying the end of line 4 of No. 47. At the beginning of No. 47 it is stated that
both inscriptions are copies of earlier stone inscriptions, and that these copies were made
when the central shrine of the temple was pulled down. This is the reason why the alphabets
of Nos. 47 and 48 are more developed than that of No. 46, though No. 46 records a grant by
a queen of the same king as Nos. 47 and 48. In No. 47 she bears the title
Vāṇamahā-dēvī,
i.e. ‘the great queen of the
Bāṇa (king).’ As the queen
mentioned in No. 46, she is stated to have been the consort of the Bāṇa king
Vāṇavidyādhara. She was the daughter of
Pratipati-Araiyar, the son of
Śivamahārāja-Perumāṉaḍigaḷ, who had the surnames
Śrīnātha and
Kokuṉi.
This word is a variant or a corruption of
Koṅguṇi, the title of the Western
Gaṅga kings,
and the name Pratipati is a corruption or, more probably, a misreading of the copyist for
Pr̥thvīpati. Hence I would identify Pratipati, the son of Śivamahārāja, with the
Western Gaṅga king
Pr̥thivīpati I., who was the son of
Śivamāra and the contemporary of the
Rāshṭrakūṭa king
Amōghavarsha I.
and of the Gaṅga-Pallava king
Vijaya-Nr̥patuṅgavikramavarman.
The name of the residence of
Śivamahārāja was Kuṇilapura according to No. 47, and Nipuṇilapura according to No. 48.
Both forms of the word are clearly misreadings of the engraver for
Kuvaḷālapura, the
modern
Kōlār, which was the traditional capital of the Gaṅga family.
The
Udayēndiram plates of Vikramāditya II. mention a
Bāṇa chief named
Bāṇa-vidyādhara. This person must be distinct from the
Vāṇavidyādhara of the subjoined inscription, because he stood two generations before
Vikramāditya I., the contemporary of Vijaya-Nandivikramavarman
and
consequently of Amōghavarsha I.,
while Vāṇavidyādhara was the son-in-law
of Pr̥thivīpati I., another contemporary of Amōghavarsha I. An inscription at
Gūlgānpode opens with a Sanskrit verse which attributes to the Bāṇa king
Vikramā-ditya-Jayamēru the surname of
Bāṇavidyādhara.
Dr. Fleet
proposes to identify this Vikramāditya with the
Vikramāditya I. of the Udayēndiram plates and with the Vāṇavidyādhara of the
subjoined inscription. This identification would suit the fact that Vāṇavidyādhara's queen
was the daughter of Pr̥thivīpati I.
TEXT.
1
svasti śrī [||*]
śrīvimāṉam i[ḻi]ttuvataṟ[ku] mu[ṉ]puḷḷa
[ci]lālekaippaṭiy [||*]
sakalajaga[t*][tra]yādiva[ndi]tasurāsurā[dhī]śaparameśvarapratihārīka-mahāvalikulo[d*][bha]vavāṇavidyādha[ra*]rāyarāṉa vāṇarāyar mahādevi-
yār
kokuṉidha[r*]mmamahārāja[kuṇi]lapurapara-2
meśvararāṉa
śrī(ri)nāthaśrīmanaśivamahārājapperumāṉaṭikaḷ makaṉ[ār] prati- patiarai[ya]r
ma[kaḷ]ār vāṇamahādeviyār
tīkkālipperumāṉaṭikaḷukku nontāviḷakku oṉṟiṉukku
ittikkālivallattu sabhaiyārkkukkuṭutta ce-3
mpoṉ irupatiṉ kaḻa[ñ]cu [|*] ippoṉṉukkuppoliyūṭṭu nicatam uriy ney
oruviḷakkukku aṭṭuvomāṉom sabhaiyom [|*] iṉṉey cantrādi-ttavaṟ muṭṭāmai aṭṭuvomāṉom [|*]
muṭṭil panmāhēśvarare nicati aiñkaḻañcu poṉ manṟavoṭṭikkuṭuttom [|*]4 ittaṇṭappaṭṭum ney muṭṭāmai aṭṭuvomānom sabhaiyom [|*] i-taṉṟeṉṟom geṅgaiyiṭaikkumariyiṭaicceytār ce[y*]ta
pāvaṅko-ḷvār [|*] iddhanmmam
panmāheśvararakṣai [|*] iddha[r*]mmam
rakṣittāraṭi-yeṉ muṭi melaṉa ||u
TRANSLATION.
(Line 1.) Hail ! Prosperity ! (The following is) a copy of a stone inscription
which existed before the sacred vimāna (i.e. the central shrine) had been pulled
down.
Vāṇamahādēvī,——the daughter of
Pratipati-Araiyar, the son of
Ko[ṅg]u[ṇ]i, the righteous
Mahārāja, the supreme lord of
Kuṇilapura,
alias Śrīnātha, the
glorious
Śivamahārāja-Perumāṉaḍigaḷ, (
and) the great queen of
Vāṇavidyādha[ra]rāya,
alias Vāṇarāya, born from the family of
Mahābali, who had been made door-keeper by the lord of gods and demons, Paramēśvara
(Śiva), who is worshipped in all the three worlds,—— gave to the members of the assembly of
this
Tīkkāli-Vallam twenty
kaḻañju of pure gold for (
maintaining)
one perpetual lamp before (
the god)
Tīkkāli-Perumāṉaḍigaḷ.
(L. 3.) (As) interest on this gold, we, the assembly, shall have to supply (one)
uri of ghee per day for one lamp. This ghee we shall have to supply without fail as long
as the moon and the sun exist. If (we) fail (to do so), we agree that all the
Māhēśvaras (among us) shall pay as fine five kaḻañju of gold per day. Though
fined thus, we, the assembly, shall (continue) to supply the ghee without fail. Those of
us, who say that this is not (so), shall incur (all) the sins committed between
the Gaṅgā and Kumari.
(L. 4.) “This charity (is placed under) the protection of all Māhēśvaras. The
feet of those who protect this charity, (shall be) on my head.”
No. 48.——ON THE WEST WALL OF THE BILVANATHESVARA SHRINE.
As stated in the introductory remarks to No. 47, the subjoined inscription was copied from
an earlier stone inscription when the central shrine of the temple was pulled down. It records
the gift of a lamp by the same queen as No. 47, who was the consort of the
Bāṇa king
Vāṇavidyādhara and the daughter of Pratipati-Araiyar (
i.e. the Western
Gaṅga king
Pr̥thivīpati I.), the son of
Śivamahārāja. From the
subjoined inscription we learn that her actual name was
Kundavvai.
TEXT.
1
svasti śrī [||*] sakalajaga[t*] trayādiva-2
ntitasurāsurādhīśaparameśvarapratihārikamahāvalikulo[d*]bhavavāṇavidyādha-[ra*]rājarāṉa vāṇarāyara
goguṉidha[r*]mmaparamadha[r*]mmamahārāja-
nipuṇilapuraparameśvararāṉa śrīnāradhaśrī(ri)manaśivamahārājapperumāṉaṭikaḷ makaṉār pratipatiaraiyar makaḷār
kundav[v*]ai-3
yārāṉa vāṇamahādeviyār
pakkalttikkālivallattu sabhaiyom nālppatiṉ kaḻañcu
cempoṉ koṇṭu tiruttīkkālipperumāṉaṭikaḷu[kku] nicatam uriy naṟuneyyum
kālkkaṟppūramumi(i)ṭṭu orunondāviḷakku
candrādittaval erippo-māṉom
sabhaiyom [|*]4 iddha[r*]mmamuṭṭiṉa poḻutu panmāheśvararey
nicati ai[ṅ]kaḻañcu poṉ dha[r*]mmāsanattey maṉṟa
oṭṭikkuṭuttom sabhaiyom [|*] i[t*]daṇḍap-paṭṭumittiruviḷakku muṭṭāmai
erippomānomitaṟkkaṉṟeṉṟār geṅ-
gaiyiṭaikkumariyiṭaicceytār ceyta
pāvaṅkoḷvo[mā*]no-
5
m [|*] iddha[r*]mmam
panmāheśvararakṣai [|*]
iddha[r*]mmam
rakṣittāraṭiyeṉ muṭi melaṉa ||u ikkaṟpūraviḷakkum
no[nt]āviḷakkumivviraṇṭukkumāka ūr mañcikkamiṟai iḻicci vaitta
nilam pāṟkuṭṭai nilam 400 kuḻiyum
paḻaveri kiḻ [7]20 kuḻiyum noṇiṭukoḷḷi
2 nilamum ku-6
ṭuttom sabhaiyom ||u ivviraṇṭu viḷakkiṉukkum vaitta
bhūmi deva-ghātamātalil
eṇṇaiviḷakkeyerivatāka vaittom sabhaiyom [||*]TRANSLATION.
(Line 1.) Hail ! Prosperity ! We, the assembly of
Tīkkāli-Vallam, have
received forty
kaḻañju of pure gold from
Kundavv[ai]yār,
alias
Vāṇamahādēvī,——the daughter of
Pratipati-Araiyar, the son of
[K]o[ṅ]gu[ṇ]i[va]rman, the very righteous
Mahārāja, the supreme lord of
Nipuṇilapura,
alias Śrīnātha, the glorious
Śivamahā-rāja-Perumāṉaḍigaḷ, (
and the queen of)
Vāṇavidyādha[ra]rāja,
alias Vāṇarāya, born from the family of
Mahābali, who had been made door-keeper by the lord of gods and demons, Paramēśvara
(Śiva), who is worshipped in all the three worlds.
(L. 3.) (In return), we, the assembly, shall have to burn, as long as the moon and
the sun exist, one perpetual lamp before (the god)
Tiruttīkkāli-Perumāṉaḍigaḷ, sup-plying daily (one) uri of
fresh ghee and a quarter of camphor.
(L. 4.) We, the assembly, have agreed that, whenever (they) fail in this charity, all
the Māhēśvaras (among us) shall pay into court a fine of five kaḻañju of
gold per day. Though fined thus, we shall have to burn this sacred lamp without fail. Those
among us, who say that this (charity) is not (existing), shall incur (all)
the sins committed between the Gaṅgā and Kumari.
(L. 5.) “This charity (is placed under) the protection of all Māhēśvaras. The
feet of those who protect this charity, (shall be) on my head.”
We, the assembly, gave (
the following) land in the environs
of the
village, which (
the queen) had granted, free of taxes, for this camphor lamp and the
perpetual lamp
:——(one)
nilam and 400
kuḻi
(called)
Pāṟkuṭṭai, 720
kuḻi below the old tank (
Paḻavēri), and 2
nilam (called)
Noṇiḍukoḷḷi.
(L. 6.) As the land granted for these two lamps had become torn up by the weather,
we, the assembly, assigned only an oil lamp for burning.
No. 49.——ON THE SOUTH WALL OF THE BILVANATHESVARA SHRINE.
This inscription belongs to the 7th year of the reign of
Rājarāja-Kēsarivarman,
i.e. of the
Chōḷa king
Rājarāja
I. It contains a date which admits of astronomical calculation, and which has
been repeatedly discussed since its discovery in 1890.
Professor Kielhorn has
shown that it corresponds to the 26th September A.D. 991.
The inscription records a visit to the temple by a certain Madurāntakaṉ-Kaṇḍa-rādittaṉār, who caused one thousand jars of water to be poured over the god.
When he had finished his worship, he observed that the offerings in the temple had been reduced
to a minimum and that the temple lamps were only feebly burning. He called for the author-ities of the temple and of the village and asked them for a detailed statement of the
temple revenue and expenditure.
Here unfortunately the inscription is built in. But from the preserved portion it is evident
that Madurāntakaṉ-Kaṇḍarādittaṉār,
i.e.
Gaṇḍarāditya, the son of
Madhurān-taka, must have been a person of high standing and influence. He
cannot be identical with the Chōḷa king Gaṇḍarādityavarman, because the latter had died
before the reign of Ariṁjaya, the grandfather of Rājarāja I.
Perhaps he
was an (otherwise unknown) son of Madhurāntaka, the son of Gaṇḍarādityavarman and immediate
predecessor of Rājarāja I.
TEXT.
1
svasti śrī [||*] ko
rājarājakesarivammaṟkku yā[ṇ]ṭu
7 āvatu paṭuvūr- k[k]oṭṭattu
[mī]yāṟunāṭṭu tikkālivallattuttiruttikkāli āḻvārai ivvāṭṭe ayppacit-2
tiṅkaḷ paunnamāsiyum irevatiyum peṟṟa
viṣuvil
somagrahaṇattiṉāṉṟu maturāntakaṉ kaṇṭarātittaṉār
āḻvārai sahasraka[lai]camāṭṭuvikka va-3 ntu tiruvaṭi toḻutu niṟka āḻvārk-
4 kukkāṭṭukiṉṟa tiruvamurtum irunāḻiya[ri]-
5 cittiruvamurtāykkaṟiyamurtuneyamur-
6 tu(m)ntayiramurtum iṉṟiyey nontā-
7 viḷakkum ālasyamāyirukkakkaṇṭu itti-
8
[ru]kkoyil civabrāhmaṇaraiyum tikkālival-9 lattu sabhaiyāraiyum aḻaittu it[t][eva*]-
10 ruṭaiya āyamum vyayamum
tiruvā[ṇai]kku(m)ntiru[vo*]-
11 laikkum uriya vaṇṇañcollukaveṉṟu viṉa[va civa*]-
12
brāhmaṇarum tikkālivallattu
sabhaiyārum col•••TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 7th year (of the reign) of king
Rājarāja-Kēsari-varman,——on the day of an eclipse of the moon at the
equinox which corresponded to (the day of) Rēvatī and to the full-moon tithi of
the month of Aippaśi in this very year,—— Madurāntakaṉ-Kaṇḍarādittaṉār
came in order to have one thousand jars of water poured over (the god)
Tiruttīkkāli-Āḻvār at Tīkkāli-Vallam in
Mīyāṟu-nāḍu, (a subdivision) of Paḍuvūr-kōṭṭam, and
worshipped the holy feet (of the god).
(L. 3.) While (he) stood (in the temple), (he) observed that the offerings
presented to the Āḻvār were reduced to two nāḻi of rice, that the
offerings of vegetables, the offerings of ghee and the offerings of curds had ceased, and that
the perpetual lamps were neglected.
(L. 7.) (He) called for the Śiva-Brāhmaṇas of this sacred temple and the
members of the assembly of Tīkkāli-Vallam and asked:——“State the revenue and
expenditure of this temple, in accordance with the royal order and the royal letter.”
(L. 11.) The [Śiva-]Brāhmaṇas and the members of the assembly of Tīkkāli-Vallam•••••
No. 50.——ON THE WEST WALL OF THE BILVANATHESVARA SHRINE.
This inscription is dated in the same year of the reign of Rājarāja I. as No. 49.
It records that a Brāhmaṇa set up an image of the goddess and granted a lamp to the
temple. He also purchased 1,700 kuḻi of land from the inhabitants of the village of
Mandiram in Tūñāḍu and made it over to the temple authorities, who had to
feed the lamp and to supply offerings from the produce of the land.
Tūñāḍu, to which Mandiram belonged, was the name of the country round
Mēlpāḍi.
Mandiram had the surname
Jayamēru-Śrīkaraṇamaṅgalam (ll. 2 and 15 f.), which seems to be derived from
Jayamēru, one of the surnames of the
Bāṇa king
Vikramā-ditya I.
TEXT.
1 svasti śrī [||*] ko rājarājakesariva[r*]mmaṟkiyāṇṭu
eḻāvatu tūñā-
2 ṭṭu mantiramākiya
jayameruśrīkaraṇamaṅkalattu sabhaiyom [|*]
paṭu-
3 vūrkkoṭṭattukkāraināṭṭu
naratuṅgacatu[r*]vvedimaṅkalattu
śivabrā-
4
hmaṇaṉ vikramātittanākiya kittimā[r*]ttāṇḍabrahmādhirājar
tiruttiykkāli āḷvār5
kūttapperumāṉaṭikaḷukku umābhaṭārakiyai
eḻuntaruḷuvittu vai-6 tta nondāviḷakkoṉṟinukkunāṭṭiruvamutoṉṟiṉukku[m*]
v[ai]-
7
ytta nilamāvatu [|*] eṅkaḷurkkaruṅkāli eri kiḻttūmpiniṉṟu karai-8 yaṭaive poṉ vāykkālukku meṟku [|*] teṉpāṟkellai
tūm-
9 [pi]ṉiṉṟu meṟku nokkippoṉa kucavaṉ paṭṭikkuppā[y*]nta
vāykkālu-
10 kku vaṭakkum [|*] melpāṟkellai viṟpārkaḷ nilattukku kiḻakkum [|*]
vaṭa-
11 pāṟkellai viṟpārkaḷ nilattukku teṟkum [|*] innāṟpālellai-
12
kku naṭuvuṇṉilamoḻiviṉṟi āyiratteḻunūṟu kuḻikkum
[kī]rttimā[r*]t-13 tāṇḍabrahmādhirājar pakkaliṉṉilattāl vanta
vilaidravyamum iṟai-
14 dravyamummaṟakkoṇṭu epp[er]ppaṭṭa iṟaiyum iḻitti iṟai-
15 yiliyāka viṟṟukkuṭuttom muṟcollappaṭṭa mantiramā[ki]ya
jayame-
16 ruśrīkaraṇamaṅkalattu sabhaiyom [|*]
i[p*]bhūmi anubhavittu [i]nna-
17
ndāviḷakkuntiruvamutum
cantrādittyaval ceyvomānom ti-18 ruvuṇṇāḻikaiyuṭaiya śivabrāhmaṇarom ||
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the seventh year (of the reign) of king
Rājarāja-Kēsarivarman. (The writing of) us, the assembly of
Mandiram, alias Jayamēru-Śrīkaraṇamaṅgalam, in
Tūñāḍu.
(L. 2.)
Vikramādittaṉ,
alias Kīrtimārtāṇḍa-Brahmādhirājar, a
Śiva-Brāhmaṇa of
Naratuṅga-chaturvēdimaṅgalam in
Kārai-nāḍu,
(
a subdivision)
of
Paḍuvūr-kōṭṭam, set up (
an image of)
Umā-Bhaṭṭārakī and
gave one perpetual lamp to
Kūtta-Perumāṉaḍigaḷ,
the god
(Āḻvār) of
Tiruttīkkāli.
(L. 6.) For (maintaining this lamp) and for (supplying) offerings once a day,
(he) gave the following land:——
(L. 7.) (
The eastern boundary is) to the west of a channel which flows close to the
bank from the sluice below the
Karuṅgāli tank in our village. The southern boundary
(
is) to the north of a channel which flows to the west from the sluice (
and)
irrigates the
Kuśavaṉ-paṭṭi.
The western boundary
(
is) to the east of the land of those who sold (
the land to the donor). The
northern boundary (
is) to the south of the land of the same persons.
(L. 11.) Having received from
Kīrtimārtāṇḍa-Brahmādhirājar the
whole purchase-money and tax-money due for the land enclosed within these four boundaries,
which, not excluding the cultivated land,
(
measures) one thousand and
seven hundred
kuḻi, and having remitted all kinds of taxes,——we, the assembly of the
above-mentioned
Mandiram,
alias Jayamēru-Śrīkaraṇamaṅgalam, sold
(
this land) free of taxes.
(L. 16.) While enjoying this land, we, the
Śiva-Brāhmaṇas in charge of the
store-room of the temple,
shall have to supply this perpetual lamp and the
offerings as long as the moon and the sun exist.
No. 51.——ON THE NORTH WALL OF THE BILVANATHESVARA SHRINE.
This inscription is dated in the 16th year of the reign of the
Chōḷa king
Rājarāja I. (l. 2) and records that the citizens of
Vāṇapuram (ll. 2 and
6),
i.e. Tiruvallam,
sold 700
kuḻi of land to
Śaṁkaradēva, the son of
Tiruvaiyaṉ (ll. 5 and 6), who granted it to the
temple of
Tiruvaiya-Īśvara (l. 6). This temple was situated on the south of
the Bilvanāthēśvara temple and was evidently named after Tiruvaiyaṉ, the father of the
donor. Tiruvaiyaṉ seems to have claimed descent from the Western
Gaṅga kings. For,
to his name are prefixed the name and the epithets of
Śivamahārāja (l. 4 f.), as we
have found them in Nos. 47 and 48. As these epithets are spelt with almost exactly the same
mistakes as in No. 48,
I believe that the donor copied them from that very
inscription, which he found engraved on the temple.
TEXT.
1
svasti śrī [||*]
tirumakaḷ polapperunilaccelviyum taṉa[k*]ke urimai
puṇṭamai maṉa[k*]koḷ kāntaḷurcālai
kalamaṟut[ta]ruḷi veṅkaināṭuṅkaṅ[ka*]pāṭi-[yu]m taṭivaḻi[yum*]
[nuḷa][mpa*]p[ā]ṭiyum ku[ṭama]laināṭuṅkollamuṅkaliṅkamu-[m*] tiṇṭiṟal
veṉṟi taṇ-2
ṭāl koṇṭa taṇeḻil vaḷaroḷi ceḻiyarai tecu koṇṭa ko r[ā*]ja-r[ā*]jarājakecaripaṉma[r*]kkiyāṇṭu 16 āvatu paṭuvurkoṭṭattu karaivaḻi taṉ kūṟṟu vāṇapuratturomeṅkaḷ ur mañ[cik]kamā[ṉa*] pūmi po[ḷi]-kkāvati melaicceṟuvumita[ṉ]
melai kuṇṭiliraṇṭumitan kiḻ-3
[p]ā[ṭ]kellai poḷikkāvati paḷḷaceṟuviṟkuntirutikkāli perumā[
ṉ śra]
pa-lapokam araikkālmukkālukku [m]ekku [|*] tenpāṟkellai
araikkālmukkāl kuṇṭukaḷukku karu[m][ā*]n ku[ṇ]ṭukaḷu[k*]ku vaṭa[k*]kumitaṉ
melpāṟkellai meṟpaṭṭiyāṉa cīpalipa[ṭ*]ṭi[k*]ku kiḻa[k*]kum [|*] vaṭapā[ṟ*]kellai
i-[v*]vū-4
r mātevapokamukkālceṟu[vi]ṟkum ku[ṭ*]ṭai kiḻ [c]eṟuviṟku
teṟkum [|*] āka [ṉā]ṟpālellaiyuḷ naṭuvupa[ṭ*]ṭa nilam pa[tiṉa]ṟucā[ṇ] ko-lāl puḷḷi eḻunūṟu kuḻi nilamum
goguṇi[dha]nmaparamadhanmamāharāja-
nipuṇilapuraparameśvaraśrīnāradhaśrīmataśi-5
vamāharā[ja]tiruvaiyan caṅkaratevaṟku [i]n[ni]lam viṟṟu
vilai[śr][ā*]vaṇai ceytu kuṭutto[m |*] nenilatt[ā*]l vaṉta krayattirappiyamu[m*] iṟai-tirappiya(m)[mu]mivar pakkalaṟakkoṇṭu [i]ṟaiyiḻi[t*]ti [vi]ṟṟu
vilaiśrā- vaṇai ceyta kuṭuttomap-6
pū[mi ti]ru[va]llattu [ti]rut[ti]kkā[li] poḷ
koyilin tekkil [tiru]-vaiyyaīcura[ttu]kku aṟcanāpokamāka
[ti]ruvaiyanār makaḷ caṅkara[te]vanu-[k*]ku viṟṟu
vilai[śr]āva[ṇai] ceytu kuṭuttomuṟco[l*]lappaṭṭa vā-[ṇa]puratturom [||*]TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 16th year (
of the reign) of king
Rājarāja-Rāja-kēsarivarman, who, (
in his) tender youth, during
which,——(
in) the belief that, as well as the goddess of fortune, the goddess of the
great earth had become his wife,——(
he) was pleased to destroy the ships (
at)
Kāndaḷūr-Śālai and conquered by (
his) army, which was victorious in great
battles,
Vēṅgai-nāḍu, Gaṅga-pāḍi, Taḍi-vaḻi, Nuḷamba-pāḍi,
Kuḍamalai-nāḍu, Kollam and
Kaliṅgam,——deprived the
Śeḻiyas,
whose lustre had been growing, of (
their) splendour,——we, the citizens of
Vāṇapuram, (
a city) in its own subdivision
of
Karaivaḻi, (
a division) of
Paḍuvūr-kōṭṭam, sold and gave by
a deed of sale
the following land in the environs
of our
city to
Śaṁkaradēva, (
the son of)
[K]o[ṅ]guṇi[va]rman, the very
righteous
Mahārāja, the supreme lord of
Nipuṇila-pura, Śrīnātha, the glorious
Śivamahārāja-Tiruvaiyaṉ:——The upper
field of
Poḷik-kāvadi and two pieces above this. The eastern boundary of
this (
land is) to the west of the lower field of
Poḷikkāvadi
and of (the field called)
Araikkālmukkāl, (the produce of) which is
used for the offerings of (
the god)
Tirutīkkāli-Perumāṉ. The southern boundary
(
is) to the north of pieces of the
Araikkālmukkāl (field) and of pieces (
of
the field) of the blacksmith (
Karumāṉ). Its western boundary (
is) to the
east of the
Śrībali-paṭṭi in the west. The northern boundary
(
is) to the south of the
Mukkāl field enjoyed by (
the temple
of)
Mahādēva in this city, and of the field below the pond. The land enclosed
within these four boundaries is estimated at seven hundred
kuḻi by the rod of sixteen
spans.
(L. 5.) Having received from him the whole of the purchase-money and tax-money due for this
land, we sold (it) free of taxes and gave a deed of sale. We, the above-men-tioned citizens of Vāṇapuram, sold and gave by a deed of sale that land to
Śaṁkara-dēva, the son of Tiruvaiyaṉ, for (providing)
the expenses of the worship to (the temple of) Tiruvaiya-Īśvara on the south
of the temple of Tiruttīkkāli-Perumāṉ at Tiruvallam.
No. 52.——ON THE WEST AND SOUTH WALLS OF THE BILVANATHESVARA SHRINE.
This inscription is dated in the 20th year of the reign of the
Chōḷa king
Rājarāja I. and records the gift of a lamp by
Naṉṉamaraiyar or
Naṉṉamaṉ,
the son of
Tukkarai. The donor belonged to the
Vaidumba family and ruled over
Iṅgallūr-nāḍu,
a
district of
Mahārājapāḍi.
The seven thousand (villages) of
Mārājavāḍi, the chief town of which seems to
have been
Vallūru, are mentioned in an inscription of
Rājādhirāja at
Miṇḍigal in the Kōlār district (No. 279 of 1895);
Mārāyapāḍi occurs in an
inscription of
Pārthi-vēndravarman at
Takkōlam in the North
Arcot district (No. 14 of 1897); and a copper-plate inscription of
Kr̥shṇarāya of
Vijayanagara mentions some villages of the
Mārjavāḍa-rājya, which are in the
modern Cuddapah district.
Consequently, Vallūru has to be identified with
the present village of
Vallūru in the same district.
The
Vaidumba king was defeated by the Chōḷa kings Parāntaka I.
and Vīrarājēndra I.;
and
Vinayamahādēvī, the mother of the
Eastern Gaṅga king Vajrahasta III., belonged to the Vaidumba family.
TEXT.
1
sva[sti] śrī [||*] tirumakaḷ polapperunilaccel[vi]yūntaṉakke u[ri]mai [pū]-ṇṭamai ma[ṉak]koḷkkāntaḷurccālai
kalamaṟuttaru[ḷi] veṅkaināṭum kaṅka-pāṭiyum nuḷampapā[ṭi]yum
taṭikaipāṭiyuṅkuṭamalaināṭu[ṅ]kollamuṅka[li]ṅka-mumeṇṭicai pukaḻ tara
[yī]ḻamaṇṭalamuntiṇ[ṭi]ṟal veṉṟi••• [k]oṇṭa ta[ṉ]ṉe[ḻi]l
vaḷar vū[ḻi]yūḷḷellāyāṇ[ṭu]••• [ka vi]ḷaṅkum yāṇṭe ce[ḻi]ñraittecu ko[ḷ śrī]kovirāja-rājarājakesaripanmarāṉa
[śrī]rājarājad[e]vaṟku [y]āṇṭu 20 āvatu [pa]ṭu-2
vūrkko[ṭ]ṭattu miyaṟain[ā*]ṭṭu tiruvallattu tirutikkāli āḻvā[rk*]ku mahārājapāṭi iṅkallūrnāṭu uṭaiya
vaitumpaṉ tukkarai makaṉ naṉ-ṉamaraiyar ittikkāli
ā[ḻ*]vārkku can[ti]r[ā*]tittavaṟ erippatāka vaitta nandāviḷakku
oṉṟinukku vaitta cāvā mūvāpperāṭu 90 [|*]
i[v*]-v[ā]ṭu
toṇ[ṇū]ṟu i[v*]vāṭu to[ṇ]••• va tiruuṇ-ṇāḻikai uṭaiyār kai piṭi
ivar••• ṭa viḷakku nantāviḷakku oṉṟu [||*]TRANSLATION.
Hail ! Prosperity ! In the 20th year (
of the reign) of the glorious king
Rājarāja-Rājakēsarivarman,
alias
Śrī-Rājarājadēva, who, in his life of growing strength, during
which,——(
in) the belief that, as well as the goddess of fortune, the goddess of
the great earth had become his wife,——(
he) was pleased to destroy the ships (
at)
Kāndaḷūr-Śālai and conquered by (
his) army, which was
victorious in great battles,
Vēṅgai-nāḍu, Gaṅga-pāḍi, Nuḷamba-pāḍi,
Taḍigai-pāḍi, Kuḍamalai-nāḍu, Kollam, Kaliṅ-gam, and
Īḻa-maṇḍalam, (
the conquest of which) made (
him) famous (
in) the
eight directions,——deprived the
Śeḻiñas of (
their) splendour at the very
moment when
[Udagai], which is worshipped everywhere, was (
most)
resplendent;——
Naṉṉamaraiyar, the son of
Tukkarai, the
Vaidumba,
who possessed
Iṅgallūr-nāḍu, (
a district) of
Mahārāja-pāḍi, gave one perpetual lamp, (
which) was to burn as long as the moon
and the sun exist, to (
the temple of)
Tirutīkkāli-Āḻvār at
Tiruvallam in
Mīyaṟai-nāḍu, (
a subdivision) of
Paḍuvūr-kōṭṭam. For (
maintaining this lamp he) gave 90 full-grown ewes,
which must neither die nor grow old.
These ninety ewes
•••••••
No. 53.——ON THE NORTH WALL OF THE MAHAMANDAPA IN THE BILVANATHESVARA TEMPLE.
This inscription consists of 21 lines and is dated in the 3rd year of the reign
of
Parakēsarivarman,
alias Rājēndra-Chōḷadēva (I.). It records
that the inhabitants of
Vāṇapuram (ll. 9, 16 and 18),
i.e. Tiruvallam,
sold 1,000
kuḻi of land to
Sōma-nātha (ll. 6, 16,
18 and 20), (the son of)
Śaṁkaradēva (l. 5 f.), whose name has been already met
with in an inscription of
Rājarāja I. (No. 51). The same epithets, which precede the
name of Śaṁkaradēva's father
Tiruvaiyaṉ in No. 51, are here prefixed to the name
of Śaṁkaradēva (ll. 2 to 5), with nearly the same mistakes in spelling.
A
further allusion to Sōmanātha's descent from the Western
Gaṅgas is contained in
Gaṅgādēvi-maṇali (l. 11), the name which he bestwed on the land
purchased by him. Besides, Śaṁkaradēva and Sōmanātha claim to be connected with the
Vaidumba family
(l. 5).
I do not consider it worth while to publish the text of the second half of line 17 and
of lines 18 to 21, which record that Sōmanātha assigned the land “to the
Mahādēva
temple of
Tiru[vai]ya-Īśvara, which the members of our family have caused to be
built on the southern side of the temple of
Tiruvallam-uḍaiyār”
(l. 18 f.),
i.e. of the Bilvanā-thēśvara temple, and that
he granted 96 sheep for the maintenance of a lamp in the same temple (l. 20 f.). The temple of
Tiruvaiya-Īśvara has been already mentioned in No. 51.
TEXT.
1 svasti śrī [||*] kopparakecaripaṉmarāna
śrīrāj[e]ntra-
2
coḻadevaṟkku yāṇṭu 3[ṟā]vatu
k[o]kuṇi-3
taparamadhanmamah[ā*]rājanipu[ṇila]-
4
[pu]ra[pa]rameśvaraśrīnā[ta]śrī[ma]t śi-5 [va]ma[h]ārājav[ai]ytumpa[ṉ] caṅka-
6 ratevaṉ comanātaṉeṉ [ja]ya[ṅk]o-
7 ṇ[ṭa]coḻamaṇṭa[la]ttuppaṭu[vū]rk-
8 koṭṭattuppe[ru]mpāṇappā[ṭi]kka-
9 raivaḻi vāṇapurattu [ū]rār pakka[l] yāṉ
10 vi[lai*] koṇṭu iṟai iḻicci yāṉuṭaiya
11
vi[ḷai]pūmi kaṅkātevimaṇalik[ku]kkiḻ-12 pā[ṟ]kellai teṟ[ku] nokkippā[y]nta ma-
13 ṇa[li]kkālukku me[ṟ]ku [|*] teṉ[p]āṟkke-
14 l[lai ta]ccāṉ [ku]ṇṭilukkuppāynta ka-
15
ṇṇakkālukku vaṭakkum [|*] me[l][pāṟkel*]lai taccar kuṇṭi[li]ṟkoḻukkut[tu]-kkukkiḻakkum [|*] vaṭapāṟkellai [ti]ruva[l]lamuṭaiyār
śīpa[li]ppaṭṭikkuppā-y[nta]
vāy[k]kālu[kku*]tteṟkkum [|*]16 [i]ṉnāṟpālellaiyuḷḷakappaṭṭa nilam
uṇ[ṇi]lamo[ḻivi]ṉṟippatiṉaṟucāṇ kolāṟkku[ḻi] āyira[m*] ikku[ḻi*]
ā[yi][ra*]ttukkum vāṇapurat[tu ū]rom soma[n]ātar pakkal
[vi]laidra-
17 vyamumiṟaidravyamu[m] āvaṇakkaḷattey aṟakkoṇṭu
viṟṟu vilaiśrāvaṇai [sa][r]vvapariyāramākacceytu
kuṭuttom [|*]•••••
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 3rd year (
of the reign) of king
Parakēsarivar-man,
alias
Śrī-Rājēndra-Śōḻadēva,——I,
Sōmanātha, (
the son of)
Ko[ṅg]uṇi-[varman], the very righteous
Mahārāja, the supreme
lord of
Nipuṇilapura, Śrīnātha, the glorious
Śivamahārāja, the
Vaidumba Śaṁkaradēva, purchased from the citizens of
Vāṇapuram in
Karaivaḻi, (
a subdivision) of
Perumbāṇappāḍi,
(
a division) of
Paḍuvūr-kōṭṭam, (
a district) of
Jayaṅkoṇḍa-Śōḻa-maṇḍalam, the cultivated land (
called)
Gaṅgādēvimaṇali, which I possess free of taxes.
(L. 11.) The eastern boundary of (
this land is) to the west of the
Maṇalikkāl
(channel), which flows to the south; the southern boundary (
is) to the north of the
Kaṇṇakkāl (channel), which flows to the piece (
of land) of the carpenter; the
western boundary (
is) to the east of the
Koḻukkuttu (?) in the piece (
of
land) of the carpenters; and the northern boundary (
is) to the south
of a channel which flows to the
Śrībalipaṭṭi of (
the god)
Tiruvallam-uḍaiyār.
(L. 16.) We, the citizens of
Vāṇapuram, sold and gave by a deed of sale, with
all exemptions, the land enclosed within these four boundaries, (
which measures), not
excluding the cultivated land,
one thousand
kuḻi by the rod of
sixteen spans, having received from
Sōmanātha the whole of the purchase-money and
the tax-money, (
due) for these one thousand
kuḻi, at the very place of the
sale•••••
No. 54.——ON THE NORTH WALL OF THE NAKULESVARA SHRINE IN THE BILVANATHESVARA TEMPLE.
This inscription is dated in the 4th year of the reign of
Rājēndra-Chōḷa
I.
Īrāyiravaṉ Pallavayaṉ (l. 4 f.), an officer of his who is known from several
other inscriptions,
had built a shrine which he called
Rājarājēśvara (l. 11 f. and l. 16 f.), and which is apparently
identical with the shrine on which the inscription is engraved. For maintaining two lamps in
this shrine, he purchased for 50
kāśu from the inhabitants of Tiruvallam a piece of
land which measured 2,000
kuḻi, and which received the
name
Araiśūr-vāḍagai (l. 15 f.) with an allusion to his native village of
Araiśūr (l. 3 f.).
TEXT.
1
svasti śrī [||*]
kopparakecari[pa]tmarāna śrīrā[j]entracoḻade[va]rkku yā-ṇṭu 4 āvatu
jayaṅkoṇṭacoḻamaṇṭalattuppaṭuvūrkk[o*]-2
ṭṭattu [mī]yāṟunāṭṭuttīkkālivallattu sabhaiyon[k]aiyyeḻuttu
[|*] uṭai-(ṭa)yār
śirājendracoḷadevar peruntarattu nitta[vi]nodavaḷanāṭṭu-3 [p]pāmpu[ṇi]kkūṟṟattu a-
4 [r*]aicūruṭaiyāṉ īrāyira-
5 van pallavayaṉāna u-
6 [tta]macoḻappalla[va]-
7 [r*]aiyaṉ kaiyyāl yāṅka-
8
ḷ ko[ṇ]ṭu kaṭava aṉ[ṟā*]ṭu naṟkk[ā]-9
[cu] 50 [|*]
ikkācū aiympatum ko-10 ṇṭu eṅkaḷūr tiruvallamuṭaiyā[r*]
11 koyilil ivareṭuppitta rājarā-
12
jiśvara[mu]ṭaiyār caṇḍeśva-13
radevarkku viṟṟukkuṭutta nilavilai-14 yāvaṇamāvatu [|*] i[v*]vūreṅkaḷ-
15 melpiṭākai araicūrvāṭa-
16 kaiyil nāṅkaḷ rājarājaīśva-
17 [ra]muṭaiyārkku tirunandāviḷakki-
18 raṇṭinukku vaitta nilattukku-
19
kkiḻpārkkellai jananā-20 tapperuvatikku meṟkku[m] [|*]
21 teṉpārkkellai aṅkārai
22 kuṭṭeṟabhaṭṭasomayājiyā-
23 r nilattukku vaṭakkum [|*] mel[pā]-
24 rkkellai te[ṅ]kantoṭṭa-
25 muṭpaṭa aṅkāraikkuṭṭeṟa-
26 bhaṭṭaso[ma]-
27 yājiyārum kuṇ-
29 ttaṉumuṭai-
30 [ya] ni(ra)lattukku
31 kiḻakkum [|*] vaṭapārkke-
32 llai ālikkoṉ-
33 ṟai ātittape[ru]māṉ
34 comāci nilattuk[ku]m
35 kayakkā[l]āṉa pallavai-
36 [ya]pperuv[ā]ykkālukku[m*]
37 t[e]ṟkkum [|*] iṉṉā[ṟ]ppāṟ-
38 kkellai uḷ[ḷu]m teṅkan-
39 [t]oṭṭamakappaṭa ni[laṉ ci]ṟṟa-
40 mpalattukkolāl iraṇ-
41
ṭāyiraṅkuḻiyū mikutikku-42 ṟaivu aḷavuḷḷaṭaṅka p[o]nta-
43 tu [ni]lamuṟṟum viṟṟu vilai-
44 āvaṇañceytu kuṭu[t]to-
45
[mi]taṉu[k]ku vilaitriviyamum46
iṟai[
ttrivi]
yamumituve
āvat[ā]-47 ka ippari[cu] viṟ[ṟu iṟ]ai iḻiccik[ku]-
48
ṭuttom [|*] iṉnilattu[k]ku muṉnuṭaiya m[e]ni[rum] ki[ṇaru]m
nirkkiya-49
vilaiyum ukappār poṉṉumaṟṟumur paṭu
kuṭimai etoṉṟuṅkāṭṭikko-ḷḷappi-50
[ṟā]tomākavum [|*] ipparicū [i]ṟai iḻicci viṟṟu
vilaiāvaṇa• ••••• tīyakkālivalla[t]tu sabhaiyom [|*]
itdhanmattukku
vighgha[ñ]ceytār (g)eṅgākanyāntarattu
ceytār ceyta pāvaṅkoḷvār [|*] [i]tu panmāhēśvararakaiy ||uTRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 4th year (of the reign) of king
Parakēsarivar-man, alias Śrī-Rājēndra-Śōḻadēva.
The hand-writing of us, the assembly of Tīkkāli-Vallam in
Mīyāṟu-nāḍu, (a subdivision) of Paḍuvūr-kōṭṭam, (a
district) of Jayaṅ-koṇḍa-Śōḻa-maṇḍalam.
(L.2.) We have received 50
kāśu, (which were) good (
i.e. of full weight)
(
and) current at the time, from the hand of
Īrāyiravaṉ Pallavayaṉ,
alias Uttama-Śōḻa-Palla-var[ai]yaṉ,
a
Perundaram of the lord
Śrī-Rājēndra-Chōḷadēva (
and)
the lord of
Ar[ai]śūr in
Pāmbuṇi-kūṟṟam, (
a district) of
Nittavinōda-vaḷanāḍu.
(L. 9.) For these fifty
kāśu we sold the following land by a deed of sale to (
the
god)
Chaṇḍēśvaradēva (
of the shrine) of
Rājarājēśvaram-uḍaiyār, which he had caused to be built in the temple of
Tiruvallam-uḍaiyār in our city. (L. 14.) The eastern boundary of the land, which we
assigned for two sacred per-petual lamps to (
the shrine of)
Rājarājēśvaram-uḍaiyār in
Araiśūr-vāḍagai, a hamlet
(
belonging) to us in the west of this city, (
is) to the west of the high-road of
Jananā-tha; the southern boundary (
is) to the north of the land of
Kuṭṭēṟa-Bhaṭṭa-Sōmayāji-yār of
Aṅgārai; the western
boundary (
is) to the east of the land of
Kuṭṭēṟa-Bhaṭṭa-Sōmayājiyār of
Aṅgārai and of
Śaṁkara-Kramavittaṉ of
Kuṇḍūr, including a cocoanut garden; and the northern boundary (
is) to the
south of the land of
Āditta-Perumāṉ Śōmāśi (
i.e.
Sōmayājin) of
Ālikkoṉṟai and of (the channel called)
Kayakkāl, alias
Pallavaiya-peruvāykkāl.
(L. 37.) We sold and gave by a deed of sale——including (
eventual) excess or
deficiency in measurement——the whole land within these four boundaries, (
which
measures), together with the cocoanut garden, two thousand
kuḻi by the rod of
Śiṟṟambalam.
(L. 45.) This very (
sum) being the purchase-money and the tax-money
(
due) for this (
land), we thus sold (
it) and gave (
it) free of
taxes.
(L. 48.) We shall not be entitled to claim the high-level water, the wells, the price paid
for water, the gold of
ugappār, and any other tax paid by the city
(
and) previously (
due) from this land.
(L. 50.) Thus we, the assembly of Tīkkāli-Vallam, sold (it) free of taxes and
gave (it) by a deed of sale. Those who obstruct this charity, shall incur (all)
the sins committed between the Gaṅgā and Kanyā. This (charity is placed
under) the protection of all Māhēś-varas.
No. 55.——ON THE WEST WALL OF THE BILVANATHESVARA SHRINE.
This inscription is dated in the 3rd year of the reign of the
Chōḷa king
Rājēndra (l. 4) and refers to the conquest of
Raṭṭa-pāḍi (l. 1), the
setting-up of a pillar of victory at
Kollāpuram (l. 2), and the defeat of
Āhavamalla at
Koppam (l. 3).
It records that the temple
authorities received 25
kaḻañju of gold from an inhabitant of
Aimbūṇi,
under the condition that the interest should be applied for the feeding of a
learned Brāhmaṇa and other purposes. The end of the inscription is lost.
TEXT.
1 svasti śrī [||*] [ti]ru maruviya ceṅkol ventaṉ muṉnoṉ
ceṉai piṉnatuvāka iraṭṭapāṭi eḻarai ilakkamuṅkoṇṭu taṉ-
2 nāṉaiyil [mu]nnāṉai cella munnān tavirttu[k]kollāpurattu
jayastampanā-ṭṭi etiramar peṟātu eṇṭicai nikaḻa
paṟaiyatu kaṟaṅka
3
āṅkatu keṭṭu perāṟṟaṅkaraikkoppattu vantetir poruta
āhavamalla(n)ai-ñci pukkiṭṭoṭa maṟṟavanānaiyum kutiraiyum
oṭṭakattoṭu peṇṭir-paṇṭāramum kaykkoṇṭu
vijaiy[ā*]bhiṣekam paṇṇi virasiṃhāsa- nattu4
viṟṟiruntaru[ḷi]na
kopparakecaripanmarāna uṭaiyā[r*]
śrīrājentiradevaṟkku yā-ṇṭu
3 [ā]vatu jayaṅkoṇṭacoḻamaṇṭalattu
tiyākāparaṇavaḷanāṭṭu perumpāṇappāṭi karaivaḻi br(ā)hmateyam
tiruvallattu tiruvalla[mu]ṭaiyār koyil stāna[mu]ṭaiya
civabrāhmaṇa-5
n kau[śi]kanakamapaṭṭaṉum kaṅkā[ti]rapaṭṭaṉum
akkā[ḷa]paṭṭanum [ci]vakkoḻu- ntupaṭṭanum
[ci]kkā[li]paṭṭanumuru[t*][ti]rapa[ṭṭa]num
vik[ki]ramā[ti]ttanu[m*] [ti]rumāppeṟanumuḷ[ḷi]ṭṭa [ti]ruvu[ṇ*]ṇā[ḻi]kai uṭaiyom
nāṭṭaṭu karaivaḻi aim[pūṇi]yāḷum ka-6
ṇattāruḷ kāṭṭukkuṟi mādavakramavittan
pakkaliyāṅkaḷ koṇṭa pon iru-pattai[ṅka]ḻai[ñ*]cu [|*] ippon
25m koṇṭu kaṭava paricāvatu [|*] ippon kaḻañcinvā[y*] nicatam muḻākke
iruceviṭu ne[l*]lāka aru-7
moḻitevan marakkālāl niccam patakku nel palicaiyāka i[n*]ne[l*]lu v[e]tamum
[śrīā]kamamum per dikṣitanā[yiru]kkum brāmaṇanukku kuṭuttu avanaiyiṭṭu
bujippi[k*]ka kaṭavomākavum [|*] mukkaḻaiñ[cu] po[nu]kkāṇ-8 ṭuvaraikaḻa[ñ]cu po[n] palic[ai]y[ā]ka po[n] ka[ḻañcu]m
ti[ru]vā[rā]tanai ce[y*]vānuk[ka]kappaṭa vicamamāṭṭāṇṭutoṟum [kuṭu]kka
kaṭavomākavum [|*] i[ru]kaḻañcu ponukku niccam i[ru]c(o)viṭarai ney [pa*]licai
poli •••••••••••••••
TRANSLATION.
(Line 1.) Hail ! Prosperity ! While the army of (
his) elder brother
——the king (
who held) the sceptre (
and) was embraced by the goddess
of fortune——was at (
his) back, (
he) conquered the seven and a half
lakshas
of
Iraṭṭa-pāḍi. When the first elephant (
of the enemy) went at his
elephant, (
his) elder brother stopped (
it). (He) set up a pillar of victory at
Kollā-puram and did not meet with opposition in battle, (
but his)
drums were sounding through the eight directions. Having heard this (
report),
Āhavamalla proceeded to
Koppam on the bank of the great river and fought
against (
him), (but) became afraid, incurred disgrace and ran away. (
The king)
seized his elephants and horses, (
his) women and treasures, together with the camels,
and performed the anointment of victory. In the 3rd year (
of the reign) of (
this)
king
Parakēsarivarman,
alias the lord
Śrī-Rājēndradēva, who
was graciously seated on the throne of heroes.
(L. 4.) We,
Kauśika-Nagama-Bhaṭṭaṉ, a
Śiva-Brāhmaṇa in charge of the
shrine (
sthāna) of the temple of
Tiruvallam-uḍaiyār at
Tiruvallam,
a
brahmadēya in
Karai-vaḻi, (
a subdivision) of
Perumbāṇappāḍi, (
a division) of
Tyāgābharaṇa-vaḷanāḍu, (
a
district) of
Jayaṅkoṇḍa-Śōḻa-maṇḍalam, Gaṅgādhara-Bhaṭṭaṉ, Akkā[ḷa]-Bhaṭṭaṉ, Śivakkoḻundu-Bhaṭṭaṉ, [Śi]kkā[li]-Bhaṭṭaṉ,
Rudra-Bhaṭṭaṉ, Vikki-ramādittaṉ, [Ti]rumāppēṟaṉ and the other
(
persons) in charge of the store-room of the temple,
have received
twenty-five,
kaḻañju of gold from
Kāṭṭukkuṟi Mādhava-Krama-vittaṉ, (
one) among the commissioners
who rule
Aim[būṇi] in
Karaivaḻi, (
a division) of the same
nāḍu.
(L. 6.) These 25 (
kaḻañju) of gold (
we) have received under the following
conditions:—— The interest on (20
kaḻañju of) this gold being (one)
padakku of
paddy per day, (
measured) by the
marakkāl (called after)
Arumoḻidēvaṉ,
viz. three
uḻākku and two
śeviḍu of paddy per day from every
kaḻañju, we shall give this paddy to a
Brāhmaṇa who has become a
Dīk-shita (and) who knows (?) the
Vēda
and the sacred
Āgama, and shall cause (
the god) to be worshipped by him. The
interest on three
kaḻañju of gold being half a
kaḻañju of gold per year, we
shall have to give every second year (one)
kaḻañju of gold to him who performs the
worship in the temple. The interest on two
kaḻañju of gold [being] two
śeviḍu and
a half of ghee per day,•••••••
No. 56.——ON THE SOUTH WALL OF THE MAHAMANDAPA IN THE BILVANATHESVARA
TEMPLE.
This inscription is incomplete. Of the five lines which are preserved I am publishing only
the two first ones. It is dated in the 2nd year of the reign of
Rājakēsarivarman, alias Rājamahēndradēva, and records that a
military officer purchased 800 kuḻi (l. 4) of land from the inhabitants of
Tiruvallam and granted them to the temple.
On page 32 above it has been stated that the
Kaliṅgattu-Paraṇi and
Vikkirama-Śōḻaṉ-Ulā mention two
Chōḷa kings who have not yet
been identified. The first of them reigned between Rājēndra and Vīrarājēndra I., and the
second between Vīrarājēndra I. and Kulōt-tuṅga-Chōḷa I. In the introductory
remarks to No. 57 it will be shown that the second king is identical with Parakēsarivarman,
alias Adhirājēndradēva. Hence the only king who remains to be identified is the
successor of
Rājēndra and predecessor of
Vīrarājēndra I. He may be
identified provisionally with Rājakēsarivarman,
alias Rājamahēndradēva, to
whose 2nd year the subjoined inscription belongs. In favour of this identification it may be
men-tioned that the subjoined inscription praises him for guiding the goddess of
the earth on the path of
Manu, while the
Kaliṅgattu-Paraṇi (viii. 28) speaks
of “the
Chōḷa who dispensed justice three or four times better than the ancient
Manu,”
and that an inscription of the 9th year of
Rājēndra mentions among the boundaries of a village “the road of
Rājamahēn-dra.”
Perhaps Rājamahēndra was the co-regent of
Rājēndra.
TEXT.
1
svasti śrī [||*]
tirumakaḷ
[vi]ḷaṅkavirunila[ma]ṭan[tai]yai o[ru]kuṭai ni[ḻa]ṟ-kiḻiniti niṟpa [pu]ṇarntu ta[ru]maneṟi
niṟppa [ma]ṉu[n]eṟi [ṉa]ṭāttiya k[o]-virājakecarivanmarāna uṭaiyār
śrīrājamahentrad[eva]rkku yāṇṭu 2
āvatu
jayaṅ[k]oṇṭacoḻamaṇ[ṭa]la[t]tuppe[ru]mpā[ṇa]ppāṭikkaraivaḻittiruvallat-tu sa[bh]ai[y][o]m nilavi[lai]yāvaṇa[k]kaiyye[ḻu]ttu [|*]
[arum]oḻi-tevavaḷanāṭṭu iṅ[ka]ṇāṭṭu iṅka[ṇūru]ṭaiyān caṅkaraṉ
kaṇṭa-2 rāti[t]tanārāṉa senāpati[ka]ḷ
rājarājaccoḻiyavaraiyar pakkal nāṅkaḷ koṇṭa a[ṉ]ṟāṭu naṟkācu
aṟupattu nālināṟkāconṟukkukkuṭinaṟkal niṟai ce[m]mai pon e[ḻu]mañcāṭiyāka
vanta pon irupa[t]tirukaḻañce eṭṭu mañcāṭiyu[m
eṅ]ka[ḷū]rttiruvalla[mu]ṭaiya
[ma]hādevarātidāsan
caṇḍe[śva]ra- devar pakkal ippo[n] irupattirukaḻañce
eṭṭu ma[ñ]cāṭiyuṅkoṇṭu [nā]ṅkaḷ [viṟ]kiṟa bhūmi
rājentira-
3
coḻap[p]ereri kiḻ koṭacceṟuvukkukkiḻpāṟk[e]llai••••TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 2nd year (
of the reign) of king
Rājakēsarivar-man,
alias the lord
Śrī-Rājamahēndradēva, who, while the goddess of fortune was resplendent, wedded
the great goddess of the earth, in order that (
she) might abide joyfully under the shade
of a single parasol, and who caused (
her) to walk (
in) the path of
Manu,
in order that (
she) might abide (
in) the way of righteousness. The hand-writing,
(
referring to) a deed of sale of land, of us, the assembly of
Tiruvallam in
Karaivaḻi, (
a subdivision) of
Perumbāṇappāḍi, (
a district)
of
Jayaṅkoṇḍa-Śōḻa-maṇḍalam. We have received sixty-four
kāśu, (which
were) good (
i.e. of full weight) (
and) current at the time, from
Śaṁ-karaṉ Kaṇḍarādittaṉār,
alias the
Sēnāpati
Rājarāja-Śōḻiyavaraiyar, the lord of
Iṅga[ṇūr] in
Iṅgaṇāḍu, (
a district) of
Arumoḻidēva-vaḷanāḍu. At the rate of
seven
mañjāḍi of pure gold, weighed by the true standard of the city,
for each
kāśu, (this amount) is equal to twenty-two
kaḻañju and
eight
mañjāḍi of gold. Having received these twenty-two
kaḻañju and eight
mañjāḍi of gold from
Chaṇḍēśvaradēva, the first servant of (
the
god)
Mahādēva (
of the temple) of
Tiruvallam in our city, we sold
(
the following) land.
(L. 2.) (The field called) Kōḍachcheṟuvu below the large tank of
Rājēndra-Chōḷa. The eastern boundary of (this field is) etc.
No. 57.——ON THE NORTH WALL OF THE MAHAMANDAPA IN THE BILVANATHESVARA TEMPLE.
This inscription is dated on the 200th day of the 3rd year of the reign of
Parakēsari-varman,
alias A[dhi]rājēndradēva (l. 4 f.). Two royal officers
met at
Kāñchipuram (l. 7) and called for the accounts of the villages which belonged
to the
Tiruvallam temple. One of the two decided that the revenue from the villages of
Kukkaṉūr in
Tūy-nāḍu (l. 12) and
Mandiram in the same
nāḍu (l. 13) should be assigned to the
temple for expenses not previously provided for. A larger committee then assembled and made
allot-ments from this revenue for various heads of the temple expenditure.
In line 11 it is stated that, before the time of this inscription, the income of the temple
had been regulated in the 8th year of the reign of “the emperor
Vīrarājēndra-dēva.” Consequently Adhirājēndra must have reigned later than Vīrarājēndra
I. Among the kings who are mentioned in the
Vikkirama-Śōḻaṉ-Ulā after
Vīrarājēndra I., the only one who has not yet been traced in inscriptions is the immediate
successor of
Vīrarājēndra I. and predecessor of
Kulōttuṅga-Chōḷa I.
This king may be identified provisionally
with Parakēsarivarman,
alias Adhirājēndradēva. If the account in the
Vikramāṅkadēvacharita can be trusted, he would have been the son of Vīrarājēndra
I. and the brother-in-law of
Vikramāditya VI.
TEXT.
1 sva[sti] śrī [||*] tiṅkaḷer malarntu veṇkuṭai
maṇṭilama[ṉ]nuyi[rt]oṟu-miṉna[ru]ḷ curan(tu)tiṟainiḻal parappi niṟ[pa]
muṟaimai[yi]ṟceṅkol ti-caitoṟu-
2
ñce[l]la taṅkaḷ kulamutaṟparutiyin va[la]noḻi nivaṟku
oṟṟaiyāḻiyulāva naṟṟavattirumalaṟcelviyumirunilappāvaiyu[ṅkī]rtti[yaṅ]kiḷḷaiyum
port-3 ta[ni]ppūvaiyum vatuvaiyi[ṟ*]puṇarntu
ta[n]nurimaitte[viya]rākaccuṭarma[ṇi]maku-ṭañ[cū]ṭṭi neṭuṉilama[ṉava]r
muṟai muṟai taṉnaṭi vaṇaṅka [vīramu]n-tiyākamu[m
ā]ramenappuṉain[tu]
4 [
vīrasi]
ṃhāsanattu
ulakamuḻutuṭai[y]āroṭum viṟṟiru[n]taruḷi māppukaḻ ma[nu]vuṭaṉ
vaḷartta kopparakecarivanmarāṉa uṭaiyār śrīa[ti]rāje[nti]ra-[t]evarkku [y]ā[ṇ]-5 ṭu [mū]nṟāvatu nā[ḷ] iru[nūṟi]n[ā]l [atikā]rikaḷ c[o]ḻamaṇṭalattu pā-ṇṭikulācanivaḷanāṭṭu puṟakki[ḷi]yūrnāṭṭu pulāṅ[ku]ṭaiyār [pū]ran
[āti]-tta[teva]nārā[na] rājarā-
6 jentira[mū]ventaveḷārum [s]e[n]āpati uy[ya]kkoṇṭārvaḷanāṭṭu
tirai-[mū]rnāṭ[ṭu na]ṭā[r]
7 kiḻān rājarājan paraniru(p)parākkatanāṉa [vī]rac[o]ḻaiḷaṅ[ko]•••
m eyiṟk[o]ṭṭattu e[yil]nāṭṭu kāñcipurattu
ti[ru]may[āna]muṭ[aiy]ār [kī]ḻai(ma)-
8 maṇṭapam [ka]ṅkaikoṇṭaco[ḻani]li[ru]ntu [ti]ruva[l]lamuṭaiyār [te]va-tā[na]māna ūrkaḷ kaṇakku keṭṭu it[t]e[va]r tevatānamāna
ūrkaḷil ūrkkaḻa[ñ]cuṅkumara-
9
kaccāṇamum [mi]npāṭṭamum taṭṭārpp[āṭṭamu]ḷ[ḷi]ṭṭa
[kīḻiṟai]ppāṭ[ṭa-mu]m [taṟi]ppuṭavaiyum [ve]likkācum
ta[ṇ]ṭa[li]ṟkaṭamaiyum valaṅkai-[yi]ṭaṅkaimakanmai-10 yum uḷḷi[ṭṭa a]ntarāya[ttu]kku ā[yi]rakkalattuvāyi[rupa]ttaiñcu kācākak-ko[ṇ]ṭu
11
varu[ki]ṟa paṭi cakravarttikaḷ
śravirarājentiratevarkku yāṇṭu [e]ḻā-vatin
etirā[m]ā-12 [ṇ]ṭu mutal ittevaṟke variyiliṭṭuppeṟṟamaiyilittevar
tevatā[na]m [p]erumpāṇapp[ā]ṭi tūy[n]āṭṭu kukkaṉūr kācu mup-
13 patteṭṭe kālināṟk[ā]coṉṟukku c[e]lavirājakecariyāl nellu nāṟkala-māka nel [ṉū]ṟṟaim[pa]ttu mukkalamum in[n]āṭṭu mantiram kācu
14 iru[pa]ttāṟe mukkālināl nellu nūṟṟeḻukalamu[m] āka kācu aṟupat-taiñcināl nel-
15
liruṉūṟṟaṟupatin kalamum ittevaṟku mun[pi]lāta niva[nta]ṅkaḷukku
yāṇṭu munṟāvatu16 mutal niva[n]tañceytu kuṭukkavenṟu atikārikaḷ [r]ājarājentira[mūv]enta-veḷār [e]va pu[rava]-
17
ritiṇaikkaḷattu kūṟu coḻamaṇṭalattu
kṣa[tri]yacikāmaṇivaḷanāṭṭu pa[ṉai]yūr-nāṭṭu
iḷaiyānkuṭaiyān viti[yan] ti[ru]-18 māli[ruñ]colaiyāna kuvalaiyativākara[mū]ventaveḷānum
puravaritiṇaikkaḷa[m] cayaṅ[k]oṇṭacoḻamaṇṭalattu puḻaṟkoṭṭattu [ā]-
19 kuṭināṭṭu a[ya]ṇṭampākkiḻān kaṇṭa[nī]ṟaṇintānāṉa
cempiyanpa[l]lavarayanum paiyyūrkkoṭṭattu k[o]-
20 [ḷū]r ni[lai] rācakecarinallūr taḻuvupokan[ce]ri
tirucciṟṟampalamuṭaiyānāṉa nirupacikāmaṇi[mū]ventaveḷānu-
21
m ūṟṟukkāṭṭukkoṭṭattu kunṟanāṭṭu [m]ā tūr maṅkalaṅkiḻān
kaṇavati piccanāṉa villa[va]nmuve-22
[n]taveḷā[ṉu]m rācentiracoḻavaḷanāṭṭu p[o]ykaippākkattukkuḷamuḻān eṟa-[ṉ ī]caraṅkiricekaranāṉa cayatuṅkamuve-23 ntaveḷāṉum mukaveṭṭi paiyyūrkkoṭṭattu āraṇi nilai mummuṭicoḻanal-lūriḷaiyūṟu kiḻavaṉ nākan[ā]rāyaṇanā.
24
[ṉa] rācanārāyaṇamuventaveḷāṉum [puliyū]r[k]koṭṭattu
māṅkāṭunāṭṭu cemmarampākkiḻānārāyaṇan muṭikoṇ-25 ṭacoḻappa[l]lavaraiyanum ceṅk[ā]ṭṭukkoṭṭattu mākaṇūrnāṭṭu [ti]tta-nai[ta]nallūr ātimaṅkalaṅkiḻān picca-
26 n ampalakkūttanāṉa ātirācentirattamiḻataraiyaṉum eyiṟkkoṭṭattu eyilnā-ṭṭu kāñcipuramuṭaiyāṉ karumā-
27
ṇikkan comanāṉa coḻarājamuven[ta]veḷā[ṉu]m iruntu
nimantañceyta paṭi kalliyāṇacuntaratevarkku canti [o]nṟukku tiru-28
vamutarici nānāḻiyāka canti muṉṟukkarici ku[ṟuṇi]
n[ā*]nāḻiyum ittevar nampirāṭṭiyārkku canti onṟukku amutukkariciyirunā-29
ḻiyāka ca[n]ti munṟukkarici aṟunāḻi[yu]m karumāṇikkatevarkku
canti onṟukku ariciyirunāḻiyumittevar nampirāṭṭi-30
yārkku canti oṉṟukkarici irunāḻiyumāka arici
pata[k]kaṟunāḻikku iraṇṭaiñ-cākki ja ta ḷu 7u kaṟiyamutukku nellu31 muṉnāḻiyum ney[ya]mutu āḻak[k]eyi[ru]cevi[ṭa]raikku nellaṟunāḻi ta[yi]-ramutu nāḻi urikku [ne]l muṉnāḻi aṭaik-
32 kāyamutu veṟuṅkāy panṉira[ṇ]ṭum veṟṟilai[ya]mutu a[ṟu]patukkumāka nel-lirunāḻi muḻakkumāka nāḷoṉṟukku nelli-
33
[ru]tū[ṇi] aiññāḻi muḻakkāka nellu [i]runūṟṟaṟupa[t]toruka[la]ne muk-[ku]ṟuṇikku [|*] [mu]kaveṭṭi rā[ca]nārāyaṇamuventa-34 veḷāneḻuttu [||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! While (the king's) white parasol was raised,
expanding like the moon, diffusing sweet mercy on all the creatures that abide on the globe,
and afford-ing royal protection; while (his) sceptre rightfully swayed all
the quarters; (and) while the matchless wheel (of his authority) rolled about, in
order to remove and wipe away the force (?) of the sun, the progenitor of his
race; (he) took in marriage the goddess of the beautiful (lotus) flower
(i.e. Lakshmī), whose austerities (thus) bore fruit, the goddess of the great
earth, the (goddess of) fame, (who resembles) a parrot in beauty, and the
matchless goddess of (victory in) war, and adorned (them) with crowns of
brilliant jewels as his right-ful queens.
(L. 3.) While the princes of the vast earth worshipped his feet by turns, (he)
decked himself, as with garlands, with valour and liberality and was pleased to be seated on
the throne of heroes together with (his queen) Ulagamuḻuduḍaiyār.
(L. 4.) On the two-hundredth day of the third year (
of the reign) of (
this) king
Para-kēsarivarman,
alias the lord
Śrī-A[dhi]rājē[nd]radēva, who (
continually) increased (
his) great
fame by following (
the laws of)
Manu,——the magistrate (
adhikārin)
[Pū]raṉ [Ādi]tta[dēva]ṉār,
alias
Rājarājēndra-Mūvēndavēḷār, of
Pulāṅ[gu]ḍai in
Puṟak-ki[ḷi]yūr-nāḍu, (
a subdivision) of
Pāṇḍikulāśani-vaḷanāḍu, (
a district) of
Śōḻa-maṇḍa-lam, and the
Sēnāpati Rājarājaṉ Paranr̥parākshasaṉ,
alias Vīraśōḻa-Iḷaṅ[gō] . •••, the headman of
[Na]ḍā[r] in
Tiraimūr-nāḍu, (
a subdivision) of
Uyyak-koṇḍār-vaḷanāḍu, having met in the
Gaṅgaikoṇḍa-Śōḻaṉ, a
maṇḍapa on the east (
of the temple) of
Tirumayānam-uḍaiyār at
Kāñchipuram in
Eyil-nāḍu, (
a subdivision)
of
Eyiṟ-kōṭṭam,
called for the accounts of the villages which
are
dēvadānas (of the temple) of
Tiruvallam-uḍaiyār.
(L. 8.) The magistrate
Rājarājēndra-Mūvēndavēḷār ordered as
follows:——“(
The income) from the villages which are
dēvadānas of this temple,
(
viz.) ūr-kaḻañju, kumara-kachchāṇam, the
fishing-rent,
the rent of the goldsmiths,
and the other minor
taxes and rents, the cloth on the loom,
vēlikkāśu, the tax on
collecting rents (
taṇḍal),
the sonship (?) of the right hand and
left hand,
and the other internal revenue, which was being collected at the
rate of twenty-five
kāśu per thousand
kalam (of paddy), had been entered in
the register and made over to this temple exclusively from the year which was opposite to
(
i.e. which followed after)
the seventh year (
of the reign) of
the emperor
Śrī-Vīrarājēndra-dēva. Accordingly,
Kukkaṉūr,
a
dēvadāna of this god in
Tūy-nāḍu, (
a subdivision)
of
Perumbāṇappāḍi, (
has to pay) thirty-eight and a quarter
kāśu
or, at the rate of four
kalam of paddy, (
measured) by the
rājakēsari,
per
kāśu, one hundred and fifty-three
kalam of paddy; and
Mandiram in
the same
nāḍu (has to pay) twenty-six and three quarter
kāśu or one hundred
and seven
kalam of paddy. Altogether sixty-five
kāśu or two hundred and
sixty
kalam of paddy were allotted to this temple for expenses not previously provided
for, and should be given from the third year (
of the king's reign).”
(L. 17.) The
Puravaritiṇaikkaḷattu-kūṟu Vīdi[yaṉ]
Tirumāli[ruñ]jōlai,
alias Kuvalayadivākara-Mūvēndavēḷāṉ, of
Iḷaiyāṉkuḍai in
Paṉaiyūr-nāḍu, (
a sub-division) of
Kshatriyaśikhāmaṇi-vaḷanāḍu, (
a district) of
Śōḻa-maṇḍalam;
the
Puravaritiṇaikkaḷam Kaṇḍa[nī]ṟaṇindāṉ,
alias
Śembiyaṉ-Pallavaraiyaṉ, the head-man of
A[ya]ṇḍambā[kkam]
in
[Ā]guḍi-nāḍu,
(
a subdivision) of
Puḻaṟ-kōṭṭam, (
a district) of
Jayaṅkoṇḍa-Śōḻa-maṇḍalam; Tiruchchiṟṟambalam-uḍaiyāṉ,
alias Nr̥paśikhāmaṇi-Mūvēndavēḷāṉ, (
a native) of
Taḻuvupōsaṉ[śē]ri (
near)
Rāja-kēsarinallūr
(
and) a resident of
K[ōḷū]r in
Paiyyūr-kōṭṭam;
Kaṇavadi Pichchaṉ,
alias Villayaṉ-Mūvēndavēḷāṉ, the
Maṅgalaṅgiḻāṉ of••• in
Kuṉṟa-nāḍu, (
a subdivision)
of
Ūṟṟukkāṭṭu-kōṭṭam; Ēṟa[ṉ Ī]ś[v]araṉ
Giriśēkharaṉ,
alias Jayatuṅga-Mūvēndavēḷāṉ, a
Kuḷamuḻāṉ of
Poygaippākkam in
Rājēndra-Śōḻa-vaḷanāḍu; the
Mugaveṭṭi
Nāganārāyaṇaṉ,
alias Rājanārāyaṇa-Mūvēnda-vēḷāṉ, the headman of
Iḷaiyūṟu (
near)
Mummuḍi-Śōḻa-nallūr (
and) a resident of
Āraṇi
in
Paiyyūr-kōṭṭam; Nārāyaṇaṉ Muḍikoṇḍa-Śōḻa-Pallavaraiyaṉ, the headman
of
Śemmarambā[kkam] in
Māṅgāḍu-nāḍu,
(
a subdivision) of
[Puliyū]r-kōṭṭam; Pichchaṉ
Ambalakkūttaṉ,
alias Ādirājēndra-Tamiḻadaraiyaṉ,
the
Ādimaṅgalaṅgiḻāṉ of
[Ti]ttanai[da]nallūr in
Māgaṇūr-nāḍu,
(
a subdivision)
of
Śēṅgāṭṭu-kōṭṭam; and
Karumāṇikkaṉ Śōmaṉ,
alias
Śōḻarāja-Mūvēndavēḷāṉ, the lord of
Kāñchipuram in
Eyil-nāḍu, (
a subdivision) of
Eyiṟ-kōṭṭam, having met together,
allotted (
the above-mentioned revenue) as follows:——
(L. 27.) To
Kalyāṇasundaradēva (one)
kuṟuṇi and four
nāḻi of rice
for three daily offerings,
viz. four
nāḻi of rice for each; to the consort of
this god, six
nāḻi of rice for three daily offerings,
viz. two
nāḻi of
rice for each; to
Karumāṇikkadēva, two
nāḻi of rice for each daily
offering; and to the consort of this god, two
nāḻi of rice for each daily
offering, altogether (one)
padakku and six
nāḻi of rice or, at the rate of two
to five,
1
tūṇi, 1
padakku and 7
nāḻi of paddy; for
vegetables, three
nāḻi of paddy; for (one)
āḻakku and two
śeviḍu and
a half of ghee, six
nāḻi of paddy; for (one)
nāḻi and (one)
uri of curds,
three
nāḻi of paddy; for twelve areca-nuts without shells and sixty betel-leaves, two
nāḻi and three
uḻakku of paddy,——altogether two
tūṇi, five
nāḻi and three
uḻakku of paddy per day, or two hundred and sixty-one
kalam and three
kuṟuṇi of paddy (
per year).
(L. 33.) (This is) the writing of the Mugaveṭṭi
Rājanārāyaṇa-Mūvēndavēḷāṉ.
No. 58.——ON THE BASE OF THE VERANDA ROUND THE BILVANATHESVARA SHRINE.
This inscription is dated in the 26th year of the reign of
Rājakēsarivarman,
alias Kulōttuṅga-Chōḷadēva (I.), and mentions, in addition to the
conquests recorded in Nos. 77 and 78 of Vol. II., the defeat of
Vikkalaṉ and
Śiṅgaṇaṉ,
i.e. the two Western
Chālukya kings
Vikramāditya VI. and
Jayasiṁha III.
It states that a lamp
was granted to the temple by a native of
Kalavai in
Śeṅguṉṟa-nāḍu, a
subdivision of
Palakuṉṟa-kōṭṭam. Kalavai is a village in the Arcot
tāluka,
and Śeṅguṉṟa-nāḍu seems to be named after
Śeṅguṇam
in the Pōlūr tāluka of the North Arcot district.
TEXT.
1
[svasti] śrī [||*] pukaḻmātu [viḷa]ṅkac[c]eyamātu virumpa [ni]lamakaḷ
nilava malarmakaḷ puṇara urimaiyiṟciṟanta maṇi[mu]ṭi cūṭiy mī[navar
ni]lai keṭa villavar [kulai]tara [vik]kalan [ciṅ]kaṇan melkaṭal pāya[t]tikka[nai]t-tu[n*]ta[n] cakkaranaṭātti vijay[ā*]bhiṣegam
pa[ṇṇi]
vī[ra]siṃhāsanattu pu[vanamuḻu]tuṭaiyāḷ[o]ṭu[m
vī]ṟṟirun[ta]ruḷiya ko[vi]rājakecari[pa]nmarā-[ṉa] cakkaravattika[ḷ
śrī]ku[lo]t[tu]ṅ-2 kacoḻatevaṟku yāṇṭu irupattāṟāvatu jayaṅko[ṇ]ṭacoḻamaṇṭalattup-perumpāṇappāṭikkaraiva[ḻi] tiruvallamuṭaiya mahādevaṟku
pa[laku]ṉṟako-ṭ[ṭa]ttu ceṅkuṉṟanāṭṭu kalavaiyāna ulakaḷa
ntac[o]ḻacca[tur]vetima[ṅ]ka-lattu man[ṟāṭi] a[rai]yarāma[n]
ma[ṇṭaka]vanāna a[ra]cara[ṇāla]yakkoneṉ itteva[ṟ]ku vaitta
tirunu[n]tāvi[ḷa]k[k]o[n]ṟu[kku*] [vai]tta cāvā
3
muvāpperāṭu toṇṇūṟṟāṟum [|*] i[v]ai kaikkoṇṭu
cantrā[tittava]ṟ ittiruviḷakkerippa[t]ānom
[i]ttiru[vuṇ]-4 [ṇ]āḻi[k]ai uṭai[ya] k[au]śikan aṅkāṭipaṭṭanum kuṭi
muppattiruvapaṭṭa-nu[m u]ḷḷiṭṭa śiva[brāhmaṇa]rom [|*]
[i]tu panmāh[ eśva] rarakṣai [||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the twenty-sixth year (of the reign) of king
Rāja-kēsarivarman, alias the emperor
Śrī-Kulōttuṅga-Śōḻadēva, who,——while the goddess of fame became renowned
(through him), while the goddess of victory was coveting (him), while the goddess
of the earth became brilliant (with joy), (and) while the goddess with
the (lotus) flower (i.e. Lakshmī) wedded (him),——had put on by right of
inheritance the excellent crown of jewels; who had caused the wheel of his (authority)
to roll over all regions, so that the Mī[navar] (Pāndyas) lost (their)
firmness, the Villavar (Chēras) trembled, (and) Vikkalan (and)
Śinganaṉ plunged into the western ocean; and who, having performed the anointment of
victory, was graciously seated on the throne of heroes together with (his queen)
Puvanamuḻuduḍaiyāḷ.
(L. 2.) I,
Maṉ[ṟāḍi] A[rai]yarāmaṉ Ma[ṇḍaga]vaṉ,
alias
A[ra]śara-[ṇāla]yakkōṉ, of
Kalavai,
alias
Ulagaḷanda-Śōḻa-chaturvēdimaṅgalam, in
Śeṅguṉṟa-nāḍu, (
a
subdivision) of
Palakuṉṟa-kōttam, gave one sacred perpetual lamp to (
the
temple of)
Mahādēva at
Tiruvallam in
Karaivaḻi, (
a
subdivision) of
Perumbāṇappāḍi, (
a district) of
Jayaṅkoṇḍa-Śōḻa-maṇḍalam. For (
maintaining this lamp, I) gave
ninety-six full-grown ewes, which must neither die nor grow old.
(L. 3.) Having received these (
ewes), we,
Kauśikaṉ
Aṅgāḍi-Bhaṭṭaṉ, who is in charge of the store-room of this temple,
Muppattiruva-Bhaṭṭaṉ of (
this) city,
and the other
Śiva-Brāhmaṇas, shall have to burn this sacred lamp as long as
the moon and the sun exist.
(L. 4.) This (charity is placed under) the protection of all Māhēśvaras.
No. 59.——ON THE SOUTH WALL OF THE MAHAMANDAPA IN THE BILVANATHESVARA TEMPLE.
This inscription is dated in the 23rd year of the reign of
Kulōttuṅga-Chōḷadēva and records the gift of a lamp by a
Gaṅga chief
whose name is not quite distinct, for the benefit of his daughter who was the consort of prince
Vīra-Chōḷadēva. The sheep, which were, as usual, given along with the lamp, were
made over to two persons (l. 7) whose names occur also in the preceding inscription of
Kulōttuṅga I. (No. 58, l. 4). This circum-stance enables us to identify
Kulōttuṅga-Chōḷadēva (l. 1) with
Kulōttuṅga I. and prince Vīra-Chōḷadēva
(l. 4) with
Vīra-Chōḍa, the son of Kulōttuṅga I. and viceroy of
Vēṅgī.
TEXT.
1
svasti śrī [||*]
ko[l]o[t]tuṅkacoḻade[va]ṟku y[āṇ]ṭu irupattu[mū]ṉ-2 (ṉ)ṟāva[tu]
ja[ya]ṅkoṇṭacoḻamaṇṭalat[tu]pp[erum]pāṇappāṭikkarai-
3 vaḻi tiruva[l*]lammuṭaiya mahādevarkku
nīlaka[ṅka]ṉ ac[calavīma]ṉ araicar [ta]lai[va]ṉ e[ṉ]
4 [ma]kaḷ piḷḷaiyār vīracoḻatevar nampirāṭṭiyā[r]
villavaṉmāteviyārkkā-
5 ka vaitta tirunaṉtāviḷakku oṉ[ṟuk]kum vaitta cāvā [mū]vāpperā-
6 ṭu toṇṇūṟṟāṟum [|*] ikko[yi]lil tiruvuṇṇāḻikai uṭaiya civabrā-hmaṇa-
7 r kaucikaṉ aṅkāṭipaṭṭaṉum ikkuṭi muppattiru[va]paṭṭanum uḷḷiṭṭa
8 civabrāhmaṇar vacam ivvāṭu koṇṭu ivviḷakku oṉṟu[m
can]ti[r]ātitta-varai ••••••••••
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the twenty-third year (
of the reign) of
Kulōttuṅga-Śōḻadēva,——(
I),
Nīlaga[ṅga]ṉ
Ach[chalavīma]ṉ Araiśar-[Ta]lai[va]ṉ,
gave one sacred perpetual lamp
and gave for (
it) ninety-six full-grown ewes, which must neither die nor grow old,
to (
the temple of)
Mahādēva at
Tiruvallam in
Karaivaḻi, (
a subdivision) of
Perumbāṇappāḍi, (
a district)
of
Jayaṅkoṇḍa-Śōḻa-maṇḍalam, for (
the spiritual merit of) my daughter
Villavaṉ-Mādēviyār,
the consort of prince
Vīra-Śōḻadēva.
(L. 6.) Having taken charge of these sheep, Kauśikaṉ Aṅgāḍi-Bhaṭṭaṉ, the
Śiva-Brāhmaṇa who is in charge of the store-room of this temple,
Muppattiruva-Bhaṭṭaṉ of this city, and the other Śiva-Brāhmaṇas [shall
have to burn] this lamp as long as the moon and the sun exist.
No. 60.——ON THE WALL TO THE NORTH OF THE TANK IN THE BILVANATHESVARA TEMPLE.
This inscription records that certain income was assigned to the temple by
Śeṅgēṇi Miṇḍaṉ Attimallaṉ Śambuvarāyaṉ in the 8th year of the reign of
Kulōttuṅga- Chōḷadēva. As another member of the
Śeṅgēṇi family is mentioned in inscriptions of
Rājarāja III.,
it may be assumed that the king referred to in Vol. I. No. 132, and Vol. III. Nos. 60 and 61,
is Kulōttuṅga-Chōḷa III., the predecessor of Rājarāja III.
TEXT.
1 [sva]sti śrī [||*] kulottuṅkacoḻatevar[k*]ku y[ā]ṇṭu 8
āvatu
2 mācimāsamutal ceṅkeṇi miṇṭaṉ attima-
3 llaṉ campuvarā[ya]ṉ uṭaiyār tiruvallamuṭaiyār
4 koyil antarāya[t]tāl vanta kācum [ti]ruccūlakkācum
5 kuṟṟatteṇṭamum tiru[ppa]ṇikku viṭṭe[ṉ] [|*] ceṅ[k]eṇika[ḷ]
6 [va]ṅcamuḷḷataṉai[yu]m iṟakku[vā]r gaṅkaiiṭai
kumarii[ṭ]ai
7 [kurā]l [pacu]vai koṉ[ṟā]ṉ pāvattai paṭuvār ||——tiruvallaṉāyakav[ai]-
8 rāki [ittaṉ]mam ce[y*][vit]tāṉ veḷaivāṅki [||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 8th year (
of the reign) of
Kulōttuṅga-Śōḻa-dēva, from the month of
Māśi,——I,
Śeṅgēṇi Miṇḍaṉ Attimallaṉ Śambuvarāyaṉ, gave for the repairs of the temple
the money accruing from the internal revenue
of the temple of the lord
Tiruvallam-uḍaiyār, the
triśūla-kāśu and (the fines called)
kuṟṟam
and
daṇḍa.
(L. 5.) As long as the family of the Śeṅgēṇis exists, those who obstruct (this
charity) shall incur the sin of one who kills a tawny cow between the Gaṅgā and
Kumari.
(L. 7.) Vēḷaivāṅgi, a Vairāgin (who was) the chief of Tiruvallam,
caused this charitable gift to be made.
No. 61.——ON THE WALL TO THE NORTH OF THE TANK IN THE BILVANATHESVARA TEMPLE.
This inscription is dated in the 11th year of the reign of
Kulōttuṅga-Chōḷa-dēva (III.)
and records that certain income was assigned to the
temple by the same
Śeṅgēṇi chief who is mentioned in No. 132 of Vol. I.
TEXT.
1 tiripuvanaccakkaravat[ti]kaḷ śrīkoneri[me]lko-
2 ṇṭakulottuṅkacoḻatevaṟku yāṇṭu 11 [ā]-
3 vatu ceṅkeṇi ammaiappaṉ kaṇ-
4 ṇuṭaipperumāṉ[ā]ṉa [vik]kira[ma]coḻaccam-
5 puvarāyaṉ uṭaiyār tiruva[l*]lamu[ṭ]aiyār k[o]yillaṉtarāya[mu]m vaṭakaṇ-ṭattilum kamuka-
6
ṭiyalum vaṉta puṟavāyaṅkaḷāl vaṉta ne[l][vari*]kaḷum
kācuva[ri]ka[ḷu]m ta[ṟi]yiṟai ācu[va][ka*]kaṭamai7 [tī]kkālivallattil a[ṉai]ttu [ā]ya[mu]m ūrkaṇa[k]kakāṇiyum koyilkaṇa-[k]ka[kāṇiyum]
8 [kaṭamaiyum] uṭpa[ṭa] cilva[ri] kuṟṟateṇṭamum tevaṟ[ku] [ku*]ṭutteṉ [|*]
[itta]ṉ[ma]m [iṟak]ku-
9 [v]ār gaṅkaiyi[ṭ]aikkumari iṭaikkurāṟpacuvai[k]koṉṟa
p[ā]vattai[y] paṭu-[v]ān [|*]
10
ittaṉma(ma)ṅkā(ta)ttāṉ p[ā]tam eṉ talai mel[e ||*]TRANSLATION.
(Line 1.) In the 11th year (
of the reign) of the emperor of the three worlds,
Śrī-Kōnērimēlkoṇḍa-Kulōttuṅga-Śōḻadēva,——I,
Śeṅgēṇi Ammaiappaṉ Kaṇṇu-ḍaipperumāṉ,
alias Vikrama-Śōḻa-Śambuvarāyaṉ, gave to the god the internal revenue of
the temple of the lord
Tiruvallam-uḍaiyār, the taxes in paddy and the taxes in money
accruing from the external revenue due from (the fields called)
Vaḍakaṇḍam
and
Kamugaḍi, the tax on looms,
the tax on
Ājīvikas, all the revenue of
Tīkkāli-Vallam, the minor taxes
and (the fines called)
kuṟṟam and
daṇḍa, including the share of the
village accountant and the share and tax of the temple accountant.
(L. 8.) He who obstructs this charity, shall incur the sin of killing a tawny cow
between the Gaṅgā and Kumari.
(L. 10.) The feet of him who protects this charity, (shall be) on my head.
No. 62.——ON THE NORTH WALL OF THE MAHAMANDAPA IN THE BILVANATHESVARA TEMPLE.
This inscription is dated in the [3]4th year of the reign of
Kulōttuṅga-Chōḷadēva and records the gift of two lamps by
Ariyapiḷḷai,
the queen of
Amarābharaṇa-Śīya-gaṅga. An inscription in the
Ēkāmranātha temple at Kāñchipuram (No.
10 of 1893) mentions the same chief as “the supreme lord of
Kuvaḷālapura
(
i.e. Kōlār), he who was born from the
Gaṅga family,
Śīyagaṅgaṉ
Amarābharaṇaṉ,
alias Tiruvēgambam-uḍaiyāṉ,” and is dated in the 27th year of the reign of
Kulōttuṅga-Chōḷa III.
According to its preface, the famous Tamil Grammar Naṉṉūl was composed by Pava-ṇandi (i.e. Bhavanandin) at the order of Śīyagaṅgaṉ
Amarābharaṇaṉ. The Ēkāmra-nātha inscription proves that Bhavanandin's
patron was a vassal of Kulōttuṅga III.
TEXT.
1 sva[sti śrī] [||*] [ku]lo[ttu]ṅkac[o]ḻatevaṟ[ku*] [y]āṇ[
ṭu 3] 4
va[tu] amar[ā]para[ṇacī]yaka[ṅ]kanampirāṭ[ṭi]yā[na] a[ri]yapiḷḷai
[ti]ruva[l]lamuṭaiya nāyanāṟ[ku] vaitta can[ti]vi[ḷa]k[ku] on[ṟum
n]āc[ci]yā[r]k[ku] vait[ta] can[tivi]ḷakku [oṉ]ṟum [|*] ivvi-
TRANSLATION.
Hail ! Prosperity ! In the [3]4th year (of the reign) of
Kulōttuṅga-Śōḻadēva, Ariyapiḷḷai, who was the consort of
Amarābharaṇa-Śīyagaṅga, gave to the god of Tiruvallam one twilight lamp
and gave to the goddess one (other) twilight lamp. To these two lamps•••••
No. 63——ON THE WEST WALL OF THE KITCHEN IN THE BILVANATHESVARA TEMPLE.
The subjoined inscription records a remission of taxes by
Aḻagiya-Pallavaṉ.
This chief bore the same surname as Aḻagiya-Śōḻaṉ, a feudatory of Rājarāja III.,
and accordingly seems to have been a member of the
Śeṅgēṇi
family.
The inscription refers to the 3rd year of the reign of
Vijaya-Gaṇḍagōpāladēva. Three inscriptions at
Kāñchipuram are dated in
the
Śaka year 1187 and in the 15th and 16th years of
Tribhuvanachakravartin Vijaya-Gaṇḍagōpāladēva,
who is perhaps
identical with the former king.
TEXT.
1 svasti śrī [||*] vicaiyakaṇṭakopālatevarkku yā-
2
ṇṭu muṉṟāvatu mutal aḻakiya[pa]llavaṉ etirilicoḻac-3 campuvarāyaṉeṉ nam paṟṟukkaṭamaiyu[m] āyamum
4 koḷḷum iṭattu muṟkālat[ti]l illātatoruvā-
5 ciyāṉa cela[vaḷa]vu mākā[ṇi]vāciyum [n]ālumāvāciyu-
6 ṅ[ka]ḻittukkaṭamaiyum [ā]ya[mu]ṅkoḷḷakkaṭavatākac-
7
coṉṉom aḻakiyapallavaṉ eti[ri]licoḻaccampuvurā-8 yaṉeṉ [||*]
TRANSLATION.
Hail ! Prosperity ! We, Aḻagiya-Pallavaṉ Edirili-Śōḻa-Śambuvarāyaṉ,
have ordered that, from the third year (of the reign) of
Vijaya-Gaṇḍagōpāladēva, if taxes and revenue due to us are levied, (these)
taxes and revenue have to be levied after remission of one sixteenth and one fifth, to the
extent of the full amount which had not been (levied) in former times.
SOUTH-INDIAN INSCRIPTIONS
VOLUME III. MISCELLANEOUS INSCRIPTIONS FROM THE TAMIL COUNTRY.
PART II. INSCRIPTIONS OF VIRARAJENDRA I., KULOTTUNGA-CHOLA, I., VIKRAMA-CHOLA AND
KULOTTUNGA-CHOLA III. WITH ONE PLATE.
EDITED AND TRANSLATED BY E. HULTZSCH, Ph.D., GOVERNMENT EPIGRAPHIST; FELLOW OF THE
UNIVERSITY OF MADRAS; CORR. MEMBER OF THE BATAVIA SOCIETY OF ARTS AND SCIENCES, AND OF THE
ROYAL SOCIETY OF SCIENCES AT GO7TTINGEN.
MADRAS:
PRINTED BY THE SUPERINTENDENT, GOVERNMENT PRESS. 1903.
Eleven years ago the
Chālukya-Chōḷa king
Kulōttuṅga I. was known only
from the Chellūr plates of his grandson Kulōttuṅga-Chōḍa II.
and from
the Chellūr plates of his son Vīra-Chōḍa.
Since then a considerable
number of other records has become accessible. Further versions of the pedigree of the last
Eastern Chālukya kings are contained in the Piṭhāpuram plates of Vīra-Chōḍa
and in two of the Piṭhāpuram pillar inscriptions.
In
his valuable paper on the
Kaliṅgattu-Paraṇi Mr. V. Kanakasabhai
Pillai gave an abridged translation of this Tamil poem and identified its hero with the
Kulōttuṅga I. of the Chellūr plates. Dr. Fleet's paper on the chronology of the Eastern
Chālukya kings contains an account of the reign of Kulōttuṅga I.
based on
all the materials which were available at the time.
The chief source for the history of Kulōttuṅga I. are of course his own inscriptions. I
subjoin a list of those which have been discovered so far, grouping them under eight heads for
the sake of convenience.
I. Sanskrit and Telugu inscriptions in the Telugu country.
II. Two inscriptions in the Mysore State.
III. Three Sanskrit inscriptions at Chidambaram, Tiruveṇgāḍu and Tiruvoṟṟiyūr.
IV. Tamil inscriptions without historical introduction.
1. 23rd year: Tiruvallam, No. 59 above.
2. 39th year: Pallāvaram, No. 312 of 1901.
3. 44th year: Chidambaram, Ep. Ind. Vol. V. p. 105 f.
4. 48th year: Maṇimaṅgalam, No. 32 above.
V. Tamil inscriptions opening with the words tiru maṉṉi viḷaṅkum.
1. 2nd year: Tiruvoṟṟiyūr, No. 64 below.
2. 2nd year: Tiruvālaṅgāḍu, No. 65 below.
3. 2nd year: Kōlār, No. 66 below.
4. 3rd year: Sōmaṅgalam, No. 67 below.
5. 4th year: Kāvāntaṇḍalam, No. 77 below.
VI. A mutilated Tamil inscription of the 6th year at Tirukkōvalūr, which opens with the
words pūmelariv[ai]yum (No. 125 of 1900).
VII. Tamil inscriptions opening with the words pukaḻ cūḻnta puṇari.
1. 5th year: Conjeeveram, No. 68 below.
2. 6th year: Conjeeveram, No. 1 of 1893.
3. 11th year: Perumbēr, No. 78 below.
4. 14th year: Tirukkaḻukkuṉṟam, No. 69 below.
5. 14th year: Ammuṇḍi, No. 325 of 1901.
6. 15th year: Tanjore, above, Vol. II. No. 58.
7. 18th year: Śrīraṅgam, No. 70 below.
8. 20th year: Kīḻappaḻuvūr, No. 71 below.
9. 26th year: Tiruviḍaimarudūr, No. 72 below.
10. 30th year: Chōḷapuram, No. 73 below.
11. Date lost: Siṁhāchalam, No. 363 of 1899.
12. 39th year: Conjeeveram, No. 74 below.
13. 42nd year: Tirukkalukkunram, No. 75 below.
14. 45th year: Ālaṅguḍi, No. 44 of 1891.
15. 47th year: Jambukēśvara temple, No. 76 below.
VIII. Tamil inscriptions opening with the words pukaḻmātu viḷaṅka.
1. 7th year: Tiruvoṟṟiyūr, No. 401 of 1896.
2. 10th year: Tirukkōvalūr, No. 121 of 1900.
3. 15th year: Śrīraṅgam, No. 61 of 1892.
4. 16th year: Tiṇḍivaṉam, No. 145 of 1900.
5. 20th year: Conjeeveram, above, Vol. II. No. 77.
6. 20th year: the smaller Leyden grant.
7. [2]1st year: Uttaramallūr, No. 66 of 1898.
8. 23rd year: Tirukkaḻukkuṉṟam, No. 180 of 1894.
9. 25th year: Tiruppulivaṉam, No. 45 of 1898.
10. 26th year: Tiruvallam, No. 58 above.
11. 28th year: Gaṅgaikoṇḍāṉ, No. 163 of 1895.
12. 29th year: Kaḍappēri near Madurāntakam, No. 135 of 1896.
13. 31st year: Drākshārāma, No. 196 of 1893.
14. 31st year: Tirukkōvalūr, No. 122 of 1900.
15. [32]nd year: Tirukkōvalūr, No. 130 of 1900.
16. 34th year: Conjceveram, above, Vol. II. No. 78.
17. 35th year: Kaḍappēri near Madurāntakam, No. 136 of 1896.
18. 3[6]th year: Takkōlam, No. 18 of 1897.
19. 3[9]th year: Chōḷapuram, No. 46 of 1896.
20. 40th year: Drākshārāma, No. 197 of 1893.
21. 43rd year: Little Conjeeveram, No. 49 of 1893.
22. 45th year: Tirumalavāḍi, No. 80 of 1895.
23. 46th year: Conjeeveram, No. 35 of 1888.
24. 48th year: Maṇimaṅgalam, No. 31 above.
25. 48th year: Conjeeveram, No. 36 of 1888.
26. 48th year: Maṉṉārguḍi, No. 103 of 1897.
27. 49th year: Gaṅgaikoṇḍachōḷapuram, No. 80 of 1892.
28. Date lost: Tinnevelly, No. 145 of 1894.
29. Date lost: Pallāvaram, No. 316 of 1901.
The parents of the king's father were the Eastern
Chālukya king
Vimalāditya, who ascended the throne on the 10th May A.D. 1011,
and
Kundavā or Kūndavā,
the daughter of the
Chōḷa king
Rājarāja I. (whose reign commenced between the 25th June and
the 25th July A.D. 985)
and the younger sister of his successor
Rājēndra-Chōḷa I.
(whose reign commenced between
the 26th November A.D. 1011 and the 7th July 1012).
The parents of the king
were the Eastern
Chālukya king
Rājarāja I., who ascended the throne on the
16th August A.D. 1022,
and
Ammaṅgadēvī or
Ammaṅgayambā,
the daughter of the
Chōḷa king
Rājēndra-Chōḷa I.
Thus he was a descendant of the lunar race on
his father's side and of the solar race on that of his mother and grandmother.
A younger sister of his, named
Kundavai after her grandmother, is known
from an inscription at Chidambaram.
The
Kaliṅgattu-Paraṇi, which
unfortunately is very averse to montioning proper names, records at least the name of
Kulōttuṅga's maternal grand-father,
Gaṅgaikoṇḍa-Chōḷa,
i.e. Rājēndra-Chōḷa I.,
and that of his father, the
Eastern
Chālukya king
Rājarāja I. The verse (x. 3) which contains the
second reference has been hitherto misunderstood and ‘Rājarāja’ has been considered a mistake
for the Chōḷa king Rājēndra-Chōḷa I.
Now Mr. Venkayya has found that
Mr. Kanakasabhai's translation of the verse may be modified as follows:——“Vishṇu appeared
again in the royal womb of the queen of him of the race of the Moon which dispels all
darkness,——Rājarāja's gracious Lakshmī (who was) of the rival race of the Sun.” Here both
‘the queen’ and ‘Lakshmī’ refer to Ammaṅgadēvī, and her husband is the Eastern Chālukya
king Rājarāja I.
The copper-plate grants allot to the Eastern
Chālukya king
Rājarāja I. a
reign of 41 years,
while the Piṭhāpuram inscription of Mallapadēva gives
him 40 years.
Accord-ingly, his death and the accession of his
son
Kulōttuṅga I. would
primā facie fall in A.D. 1061-62 or 1062-63. This
date is not borne out by the Telugu inscriptions of Kulōttuṅga I. which contain both a Śaka
date and a regnal year, and according to which the accession took place in Śaka-Saṁvat
991-92=A.D. 1069-71.
And Professor Kielhorn's calcula-tions of
the dates of Tamil and Kanarese inscriptions prove that his reign commenced between the 14th
March and the 8th October A.D. 1070.
The original name of the king was
Rājēndra-Chōḍa,
and in the
Tamil inscriptions of his 2nd, 3rd and 4th years (Nos. 64 to 67 and 77 below) he is actually
called
Rājakēsari-varman,
alias Rājēndra-Chōḷadēva
(II.). The account of Kulōttuṅga's birth and youth in the
Kaliṅgattu-Puraṇi seems to imply that he was adopted by
Gaṅgaikoṇḍa-Chōḷa
(
i.e. Rājēndra-Chōḷa I.), who apparently had no son of his own, and that he was
nominated the heir-apparent of his grandfather. If the
Kaliṅgattu-Paraṇi (xiii. verse
62) calls Kulōttuṅga's father
Paṇḍita-Chōḷa, this can hardly refer to his real
father, the Eastern Chālukya king, but must mean his adoptive father,
Rājēndra-Chōḷa I. That the latter had the surname Paṇḍita-Chōḷa may be
concluded from two of his Tanjore inscriptions,
which mention a regiment
entitled Paṇḍita-Śōḻa-terinda-villigaḷ,
i.e. ‘the chosen archers of
Paṇḍita-Chōḷa.’ While still heir-apparent,
Kulōttuṅga I.
dis
[?]inguished himself by capturing elephants at
Vayirāgaram and by defeating the
king of
Dhārā at
Śakkarakōṭṭam.
According to the copper-plate grants his first charge was the country of Vēṅgī,
which had been ruled over by his father and paternal grandfather. Instead of ‘the
Vēṅgī country,’ Kulōttuṅga's Tamil inscriptions use the expression ‘the region of the
rising of the sun,’
and the Piṭhāpuram pillar inscriptions employ the term
Andhra-maṇḍala or Andhra-vishaya,
i.e. the Telugu country.
Kulōttuṅga is stated to have entrusted this province to viceroys, first to his uncle
Vijayāditya VII., then to his second son
Rājarāja II., next to his
third son
Vīra-Chōḍa,
who assumed office on the 23rd August A.D.
1078,
and finally to
Chōḍa of
Velanāṇḍu.
Vijayāditya VII. is said to have governed Vēṅgī for 15 years and Rājarāja
II. for 1 year. If we deduct the sum of these two reigns from A.D. 1078, the year of
Vīra-Chōḍa's appointment, the result is A.D. 1062 as the date of Vijayāditya's accession.
This year coincides with the end of the reign of the Eastern
Chālukya
king
Rājarāja I., but is 8 years prior to Kulōttuṅga's coronation. This
discrepancy may be explained in the following manner. The
Chōḷa king
Vīrarājēndra I. claims to have conquered the country of
Vēṅgī and to
have bestowed it on
Vijayāditya.
This expedition may have taken
place just after the death of Rājarāja I. who was succeeded in A.D. 1062 by his brother
Vijayāditya VII. It looks as if the rightful heir Kulōttuṅga I. had been ousted by the
latter with the assistance of Vīrarājēndra I.
This would explain the fact
noted before, that Kulōttuṅga came to the throne 8 years after his father's death. As noted
by Dr. Fleet,
Vijayāditya VII. had later on to apply to
Rājarāja
of
Kaliṅganagara (A.D. 1071 to 1078) for assistance against the
Chōḷa who
threatened to absorb his dominions. This Chōḷa enemy was no doubt Kulōttuṅga I. who, after
Vijayāditya's death, replaced him by Rājarāja II. and soon after by Vīra-Chōḍa.
The localities in which the inscriptions of Kulōttuṅga's 2nd year
(A.D.
1071-72) are found show that he was then in possession of
Tiruvoṟṟiyūr,
Tiruvālaṅgāḍu and
Kōlār. An inscription of his 3rd year (No. 67 below) is
found at
Sōmaṅgalam (near Maṇimaṅgalam), and one of his 4th year (No. 77 below) at
Kāvāntaṇḍalam (between Conjeeveram and Uttaramallūr).
The Chellūr plates of Vīra-Chōḍa state that Kulōttuṅga I. conquered the
Kērala, Pāṇḍya and
Kuntala countries and was anointed to the
Chōḍa kingdom under the name
Kulōttuṅgadēva.
Instead
of ‘the Chōḍa kingdom’ the Piṭhāpuram inscription of Malla- padēva uses the
expression ‘the five
Draviḍas.’
The first inscription in which he
is called
Kulōttuṅga-Chōḷadēva is one of the 5th year of his reign,
i.e.
A.D. 1074-75, at Conjeeveram (No. 68 below). It states that he defeated the king of
Kuntala, that he crowned himself as king of the
Chōḷa country, and that he
decapitated an unnamed
Pāṇḍya king. In speaking of ‘the prostitution of the
Lakshmī of the Southern region,’ and ‘the loneliness of the goddess of the country on the
banks of the Kāvērī,’ the inscription suggests that, before Kulōttuṅga's arrival in the
South, the Chōḷa country had lapsed into a state of anarchy and lost its ruler. A similar
account of the condition of the Chōḷa country is given in the
Kaliṅgattu-Paraṇi,
which states besides that Kulōttuṅga defeated
Virudarāja and that
‘the king of kings’
had met with his death. A third account of the
same events is furnished by Bilhaṇa in his
Vikramāṅkadēvacharita.
During the reign of his elder brother
Sōmēśvara II. (A.D. 1069 to 1076),
Vikramāditya VI. married the daughter of the
Chōḷa king. Shortly after
“the news reached him that his father-in-law was dead and that the Chōḷa kingdom was in a
state of anarchy.” He immediately started for
Kāñchī and
Gāṅgakuṇḍapura and put his wife's brother on the Chōḷa throne.
A few days after his return from this expedition, “he learnt that his brother-in-law had lost
his life in a fresh rebellion and that
Rājiga, the lord of
Vēṅgī, had
taken possession of the throne of Kāñchī.” Rājiga found an ally in Sōmēśvara II., but
Vikramāditya VI. put Rājiga to flight, took Sōmēśvara II. prisoner and ascended the throne
himself in A.D. 1076. Dr. Fleet was the first to recognise that Rājiga is a familiar form of
Rājēndra-Chōḍa, the original name of Kulōttuṅga I.
The Chōḷa
king whose daughter became the wife of Vikramāditya VI. is identical with
Vīrarājēndra I., one of whose inscriptions proves that he entered into friendly
relations with Vikramāditya VI.
The son and successor of Vīra-rājēndra I. and the brother-in-law of Vikramāditya VI. was
Parakēsarivarman,
alias Adhirājēndra.
He is
probably the ‘king of kings,’ whose death, according to the
Kaliṅgattu-Paraṇi,
preceded Kulōttuṅga's arrival in the Chōḷa country. Finally, the Viruda-rāja
of the
Kaliṅgattu-Paraṇi, and the king of Kuntala whom Kulōttuṅga claims to
have defeated, is
Vikramāditya VI. The war between these two kings must fall
before A.D. 1074-75, the date of No. 68 below.
An inscription of the 11th year = A.D. 1080-81 (No. 78 below) adds that Kulōttuṅga
I. drove
Vikkalaṉ (
i.e. Vikramāditya VI.) from
Naṅgili (in the
Kōlār district) by way of
Maṇalūr to the
Tuṅgabhadrā river, and that he
conquered the
Gaṅga-maṇḍalam and
Śiṅgaṇam. A later inscription (No. 73
below) substitutes
Aḷatti for Maṇalūr and ‘the country of
Koṇkaṇa’
for Śiṅgaṇam. Neither Maṇalūr
nor Aḷatti can be identified.
Śiṅgaṇam seems to refer to the dominions of
Jayasiṁha III.,
Vikramāditya's younger brother. to whom he had given the office of viceroy of Banavāsi.
Other inscriptions assert that
Vikkalaṉ and
Śiṅgaṇaṉ had
to take refuge before Kulōttuṅga in the western ocean.
It may have been in
the course of the war against the two brothers that Kulōttuṅga “cap-tured a
thousand elephants at
Navilai which was guarded by the
Gaṇḍanāyakas”
(read
Daṇḍanāyakas ?).
For, Navilai is probably the capital of
Navale-nāḍu, a district of Mysore, which is mentioned in inscriptions at
Kaṭṭemanuganahaḷḷi and Beḷatūru.
In the
Vikramāṅkadēvacharita
we of course look in vain for an account of reverses experienced by Vikramāditya VI., but are
told that he “had once more to extinguish the
Chōḷa” before entering his capital of
Kalyāṇa,
and that after a long period of peace he again put
the
Chōḷa to flight and took
Kāñchī.
No. 69, of the 14th year, adds that Kulōttuṅga I. put ‘the five Pāṇḍyas’ to
flight and subdued the western portion of their country, including the Gulf of Maṉṉār, the
Podiyil mountain, Cape Comorin and Kōṭṭāṟu. He limited the boundary of the Pāṇḍya
country and placed garrisons in the strategically important places of the newly acquired
territory, e.g. at Kōṭṭāṟu. Along with the Pāṇḍya country he conquered
Kuḍamalai-nāḍu, i.e. the western hill-country (Malabar), whose warriors, the
ancestors of the Nairs of the present day, perished to the last man in defending their
independence. Of special places occupied on the western coast, the Kaliṅgattu-Paraṇi
(xi. verse 71) mentions Viḻiñam and Śālai, and the
Vikkirama-Śōḻaṉ-ulā states that at Śālai Kulōttuṅga I. twice destroyed the ships
(of the Chēra king). The defeat of ‘the five Pāṇḍyas’ and the
burning of Kōṭṭāṟu are referred to also in an inscription at Chidambaram and in the Kaliṅgattu-Paraṇi.
Before the 26th year of his reign (No. 72 below),
i.e. A.D. 1095-96,
Kulōttuṅga conquered the country of
Kaliṅga. This expedition is described in detail
in the
Kaliṅgattu-Paraṇi. It would fall into the reign of
Anantavarman,
alias Chōḍagaṅga, of
Kaliṅganagara (A.D. 1078 to about 1142).
Rājakēsarivarman,
alias Rājēndra-Chōḷadēva II. or
Kulōttuṅga-Chōḷa-dēva I., had various other names. The Chellūr and
Piṭhāpuram plates mention his surname
Rājanārāyaṇa,
from
which the designation of a temple at Bhīmavaram was derived.
Hence certain
coins with the legend
Chōlanārāyaṇa have perhaps to be assigned to him.
The
Kaliṅgattu-Parani calls him Kulōttuṅga-Chōḷa, Karikāla-Chōḷa,
Virudarājabhayaṁkara,
Abhaya and
Jayadhara.
The last name is applied to him in two inscriptions at Chidam-baram
and Tiruvoṟṟiyūr.
An inscription at Pallāvaram
belongs to
the 39th year of Śuṅgan-davirtta-Kulōttuṅga-Śōḻadēva,
i.e.
‘Kulōttuṅga-Chōḷadēva who abolished tolls,’ and three later inscriptions
mention the name of the same king. As the
Vikkirama-Śōḻaṉ-ulā states
that Kulōttuṅga I. abolished tolls,
it has to be assumed that
Śuṅgandavirtta was another of his surnames. A list of those which appear in his
inscriptions in the Telugu country I have given elsewhere.
From his Chōḷa
predecessors he inherited the title
Uḍaiyār, ‘the lord.’ Later on he assumed the
titles
Chakravartin, ‘the emperor,’ and
Tribhuvana-chakravartin, ‘the
emperor of the three worlds,’ which occur first in inscriptions of the 14th and 20th years
(Nos. 69 and 71 below), respectively.
Kulōttuṅga's capital was
Gaṅgāpurī or
Gāṅgakuṇḍapura,
i.e.
Gaṅgaikoṇḍa-chōḷapuram, which had been
founded by his grandfather Rājēndra-Chōḷa I.
alias Gaṅgaikoṇḍa-Chōḷa,
and which had been the residence of the latter
and of
Vīrarājēndra I.
The city second in importance was
Kāñchī.
An inscription of the 30th year of Kulōttuṅga's reign (No. 73 below) is dated
from his palace at Kāñchipuram.
The copper-plate grants state that Kulōttuṅga I. married
Madhurāntakī,
the daughter of
Rājēndradēva of the solar race,
and had by her
seven sons.
The eldest,
Vikrama-Chōḍa,
was
crowned (most probably) on the 18th July A.D. 1108.
The second,
Rājarāja II., was viceroy of
Vēṅgī from 1077 to 1078 and was succeeded by
the third brother,
Vīra-Chōda.
Kulōttuṅga's queen Madhurāntakī is not mentioned by name in his inscriptions. But she is
probably intended by ‘the mistress of the whole world’ or ‘the mistress of the whole earth,’ to
whom many of his inscriptions refer. An inscription of the 26th year (No. 72 below) gives the
names of three additional queens:——Dīnachintāṁaṇi, Ēḻiśai-Vallabhī and
Tyāgavallī. In the 30th year (No. 73 below) Dīnachintāmaṇi seems to have
been dead and Tyāgavallī to have taken her place. The Kaliṅgattu-Parani (x. verse 55)
states that Tyāgavallī exercised equal authority with the king himself.
Kulōttuṅga I. is stated to have reigned for 49 years in the Chellūr plates of his grand-son,
and for 50 years in the Piṭhāpuram inscription of
Mallapadēva.
This would carry us to A.D. 1118-19 or 1119-20. Hence he must
have appointed his son
Vikrama-Chōḷa co-regent during his life-time (in
A.D. 1108). The latest epigraphical date of Kulōt-tuṅga I. is the 49th year of
his reign in two inscriptions at Gaṅgaikoṇḍachōḷapuram (No. 80 of 1892) and
Achcharapākkam (No. 256 of 1901).
No. 64.——INSCRIPTION AT TIRUVORRIYUR.
This inscription (No. 106 of 1892) is engraved on the west and south walls of the first
prākāra of the
Ādhipurīśvara temple at
Tiruvoṟṟiyūr in the
Saidāpēṭ tāluka of the Chingleput district.
The name of the temple is
derived from
Ādhipura, i.e. ‘the mortgage-village,’ which
is the Sanskrit equivalent of
Oṟṟiy-ūr. That this Śiva temple is a very ancient one,
follows from the fact that
Oṟṟiyūr is mentioned by each of the three authors of the
Dēvāram.
Like the two next following inscriptions (Nos. 65 and 66), this one is dated in the 2nd year
of the reign of
Rājakēsarivarman,
alias Rājēndra-Chōḷadēva (II.).
From the Chellūr plates of Vīra-Chōḍa
we know that Rājēndra-Chōḍa was
the original name of
Kulōttuṅga I., who is distinguished from his maternal
grandfather Parakēsarivarman,
alias Rājēndra-Chōḷa I., by the surname
Rājakēsarivarman. That the Rājēndra-Chōḷa of this inscription is identical with
Kulōttuṅga-Chōḷa I. follows from its historical introduction, which mentions the capture of
elephants at
Vayirāgaram and the conquest of the king of
Dhārā at
Śakkarakōṭṭam. The first of these two deeds is also referred to in the
later inscriptions of Kulōttuṅga I.
And both these and the
Kaliṅgattu-Paraṇi report that he conquered Śakkarakōṭṭam when still a
Yuvarāja.
Further the subjoined inscription says that he took
possession of the eastern country, by which his original dominion, the country of
Vēṅgī,
may be meant. Perhaps he took Vēṅgī from his uncle
Vijayāditya VII., who appears to have received it from the Chōḷa king
Vīrarājēndra I.
The southern limit of the dominions of
Rājēndra-Chōḷa II. in the second year of his reign is perhaps roughly indicated by a line
connecting
Tiruvoṟṟiyūr, Tiruvālaṅgāḍu and
Kōlār, the localities of
the inscriptions Nos. 64 to 66. The subjoined inscription implies that he felt himself already
at that time as a member of the
Chōḷa family to which his mother and
grandmother belonged,
and not as an Eastern Chālukya, because it mentions as
his crest the tiger, and not the boar. But he cannot yet have taken possession of the Chōḷa
country on the banks of the Kāvērī. For, his victory over the Kuntala king (Vikramāditya
VI.) and his accession to the Chōḷa throne are referred to only in later inscriptions of his,
and in these he bears the new name Kulōttuṅga, which, to judge from verse 11 of the Chellūr
plates,
he assumed on the very occasion of his coronation as Chōḷa king
and after his victory over Vikramāditya VI.
The purpose of this inscription is to record that a general, whose name we know already from
an inscription of
Adhirājēndra,
granted 240
kāśu, which the
temple authorities employed for purchasing certain land from five villages. Three of these
belonged, like
Tiruvoṟṟiyūr itself, to
Puḻal-nāḍu, a subdivision of
Puḻaṟkōṭṭam; one to a sub- division of
Puliyūr-kōṭṭam; and the last to
Eḻumūr-nāḍu. Both Puḻal
and Puliyūr
now belong to the Saidāpēṭ tāluka.
Puḻal-nāḍu must have comprised the north-eastern portion of that tāluka, where we find
Tiruvoṟṟiyūr and two of the three other villages which the inscription locates in
Puḻal-nāḍu,
viz. Maṇali and
Āmbilavāyil.
Eḻumūr-nāḍu owes its name to
Eḻumbūr (Egmore), now a portion of
the city of Madras.
TEXT.
1
svasti śrī [||*]
[ti]ru maṉṉi vi[ḷa]ṅkumiruku[va]ṭaṉaiya taṉ to[ḷu]m
vāḷu- ntuṇaiye[ṉa]kkeḷalar vañcaṉai [ka]ṭanta vayirākarattukku[ñ]carakkuḻām pala vāriyeñcalil
cakkarak[o]ṭṭat[tu]t[t]ārāvaracaṉai[tti]kku nikaḻa[t]tiṟai ko-ṇṭa[ru]ḷi
a[ru]kkanutaiyattācai[yi]li[ru]kkuṅkamalama[ṉai]ya nilamakaḷta[ṉṉai] muṉ[ṉi]rkku[ḷi]t[tavaṉṉā]ḷ tirumālātik[k]e[ḻa]lāki
[y]ā[tu]ñcaliyā vakaiyiṉiteṭuttutta[ṉ] kuṭai [ni]ḻaṟkiḻ
iṉpuṟavi[ru]ttittikiriyām puvi-yānticaito[ṟu]m
naṭāttip[pu]kaḻunta[ru]mamum puvitoṟum niṟu[t]ti vira-mu[nti]yākamu[m] mā[ṉamu]ṅka[ru]ṇaiyum
urimaiccuṟṟamāka[p]piri[y]āttalanikaḻa [ca]ya[mu]ntāṉum [vi]ṟṟi[ru]ntu kulamaṇi[ma]ku[ṭamu]ṟaimaiyil cūṭitta[ṉ]
kaḻal [ta]rātipar [cū]ṭacceṅkol nāvalampuvitoṟum naṭātti[ya] ko
rājakesari-vanmarā[ṉa] u[ṭ]aiyār
śrīrājentracoḻa[te]varkku yāṇṭu iraṇṭāvatu jayaṅ-koṇṭacoḻamaṇṭalattuppuḻaṟkoṭṭa[ttu]ppu[ḻa]lnā[ṭ]ṭut[tiru]voṟṟi[yū]r uṭaiyār
koyilil kārā[ṇai]viṭa••••• [?] ntāṭa[lu]kku
v[e]ṇ[ṭum] niva[
ntaṅkaḷu]
kku [
seṉā]
pati[ka]ḷ c[oḻa]maṇ-[ṭa]lattu
uyyakkoṇṭār[va]ḷanāṭṭuttiramurnāṭ[ṭu naṭ]ār kiḻār
rājarājaṉ paraniruparā[kṣa]sanārā[ṉa] viracoḻaiḷaṅkoveḷār ittevar paṇṭārattu oṭukkiṉa aṉṟāṭu naṟkācu
irunūṟṟu nāṟpatu [|*] ikkācu irunūṟṟu nāṟpatum ittevar paṇṭārattu
[o]ṭukki ikkā[cu]kku [i]tdevatā[ṉa]m puḻaṟkoṭṭattuppuḻalnāṭṭu
ma[ṇa]liyāṉa ciṅkaviṣṇuccatu[r]vvetimaṅkalattu
sabhaiyo[mum] iṉnāṭṭu [ā]m-pilavāyilum ikaṇaiyūrum
puliyūrkkoṭṭattuttuṭarmu[ṉ]ṉināṭṭu v[e]ḻacā-[ṟ]ṟum [e]ḻumurnāṭṭuppi[raya]pu[ra]ka[ka]t[tu]m ūrom
ni[la]vilaiyā-2
vaṇakkai[y]ye[ḻuttu] [|*]•••••TRANSLATION.
Hail ! Prosperity ! With his arms which resembled two mountains, (
and between) which
the goddess of prosperity permanently rested and shone, and with (
his) sword as
(
only) helps, (
the king) overcame the treachery of (
his) enemies; carried
off many herds of elephants at
Vayirāgaram (Vajrākara); and was
pleased to levy tribute (
which) illumin-ated (
all) directions from
the king of
Dhārā at the rich
Śakkarakōṭṭam
(Chakrakōṭṭa). (
He) gently raised, without wearying (
her) in the least, the
lotus-like goddess of the earth residing in the region of the rising of the sun,
——just as (
the god) Tirumāl (Vishṇu), having assumed the form of the
primeval boar, had raised (
the earth) on the day when (
she) was submerged in the
ocean (
by the demon) Hiraṇyāksha),——and seated (
her) under the shade of his
parasol, (
where she) experienced delight. (
He) made the wheel (
of his
authority) and the tiger (
-banner) go in every direction and established
(
his) fame and justice in every country. While valour, liberality, pride and compassion,
as (
his) intimate relatives, were resplendent on the undivided
earth,
he took his seat (
on the throne) with (
the goddess of) victory and put on by
right the jewelled crown of (
his) family. While the rulers of the earth bore his feet
(
on their heads), (he) wielded the sceptre in every (
quarter of the) beautiful
continent of the
nāval (tree).
In the second year (
of the reign) of this king
Rājakēsarivarman,
alias)
the lord
Srī-Rājēndra-Śōḻadēva,——the general (
sēnāpati)
Rājarājaṉ-Paranr̥parākshasa-nār,
alias
Vīra-Śōḻa-Iḷaṅgōvēḷār, the headman of
[Naḍ]ār in
Tiraimūr-nāḍu, (
a subdivision) of
Uyyakkoṇḍār-vaḷanāḍu, (
a
district) of
Śōḻa-maṇḍalam, deposited ——for the expenses required for
anointing (
the idol of)
Kārāṇai-Viḍaṅgadēvar in the temple of the god of
Tiruvoṟṟiyūr in
Puḻal-nāḍu, (
a subdivision) of
Puḻaṟkōṭṭam, (
a district) of
Jayaṅgoṇḍa-Śōḻa-maṇḍalam,——in the treasury of this god two hundred and forty
good
kāśu current at the time. After these two hundred and forty
kāśu had been deposited in the treasury of this god, (
the following) deed of
sale of land was drawn up in writing against (
the receipt of) these
kāśu by us,
the assembly of
Maṇali,
alias Siṁha-vishṇu-chaturvēdimaṅgalam,
a
dēvadāna of this
(
temple) in
Puḻal-nāḍu, (
a sub-division) of
Puḻaṟkōṭṭam, and by us, the villagers of
Āmbilavāyil and
Igaṇaiyūr in the same
nāḍu), of
Vēḻaśāṟṟu in
Tuḍarmuṉṉi-nāḍu, (
a subdivision) of
Puliyūr-kōṭṭam, and of
Pirayapākkam in
[E]ḻumūr-nāḍu.•••••
No. 65.——INSCRIPTION AT TIRUVALANGADU.
This inscription (No. 14 of 1896) is engraved on the east wall of the second
prākāra of the
Vaṭāraṇyēśvara temple at
Tiruvālaṅgāḍu, a
village in the Kārvēṭnagar Zamīn-dārī, 3 miles north-north-east of the
Chinnamapēṭ Railway Station. The present name of the temple is derived from
Vaṭ-āraṇya, ‘the banyan forest,’ which is the Sanskrit equivalent of
Ālaṅ-gāḍu. In Tiruñāṉasambandar's
Dēvāram the place is mentioned by the
name
Paḻaiyaṉūr-Ālaṅgāḍu,
i.e. ‘Ālaṅgāḍu (near) Paḻaiyaṉūr.’ And
the subjoined in-scription speaks of it as “Tiruvālaṅgāḍu (near) Paḻaiyaṉūr
in
Paḻaiyaṉūr-nāḍu, (a sub-division) of
Mēṉmalai.”
Paḻaiyaṉūr is found on the
Madras Survey Map of
the Kārvēṭnagar Zamīndārī; it is close to Tiruvālaṅgāḍu and 3 miles north-east of the
Chin-namapēṭ Railway Station. According to another inscription at
Tiruvālaṅgāḍu (No. 16 of 1896),
Mēlmalai, the district to which
Paḻaiyaṉūr-nāḍu belonged, was included in
Jayaṅgoṇda Śōlamaṇḍalam.
The historical introduction and the date of this inscription are identical with those of No.
64. The inscription records that Rājēndra-Chōḷa II. issued an order to the
effect that twenty-five families of Śaṅkarappāḍi should be settled on the land of
Tiruvālaṅ-gāḍu, that the new settlement should be called
Rājēndra-Śōḻappāḍi (after the name of the king), and that the settlers should
have the duty of looking after fifteen lamps of the temple.
TEXT.
1
svasti śrī [||*]
tiru maṉṉi viḷaṅkum irukuvaṭaṉaiya
tantoḷum vāḷuntuṇai-yenakkeḻalar varucaṉai kaṭantu vayirākāttu kuñcarakkuḻām pala vāri
a-ñcaliccakkarakoṭṭa[t]tu tā[r]āvaraicaṉaittikku
nikaḻattiṟai koṇṭaruḷi arukkanutaiyattācaiyi[li]rukkum kamalamaṉaiya nilamakaḷtanṉai [mu]nnirkku[ḷi]t-[ta]vaṉ[ṉāḷ
ti]rumālā[ti]-2
kkeḻalāki eṭuttanna yātum caliyā vakai initeṭuttu tan kuṭai niḻal inpuṟa
i[ru]tti kirtiyum puli[yu]nticaitoṟum celutti
pukaḻuntarumamum puvitoṟuniṟutti vīramum tiy[ā]ka[mu]māna[mum]
karuṇaiyum [u]rimaiccuṟṟa-[m]ākkippiyāttalanikaḻa cayamum
tānum vīṟṟi[ru*]ntu kulamaṇi[ma]kuṭamuṟai-maiyilccūṭi
taṉ kaḻal tarā-3
tilar cū[ṭa]cce[ṅ]kol nāvalampuvitoṟunaṭāttiya
kovirājakecarivanmarāna uṭaiyār
śrīrājendracoḻadevaṟku yāṇṭu iraṇṭāvatu
jayaṅkoṇṭa-coḻamaṇṭala[t]tu maṇaiyi[ṟ]koṭṭattu
puricaināṭṭu[c]civapurattuppakaliruk-kaiyi[l]ttiruvamu[tu]
ceytaruḷ[āyi]ru[n]tu meṉmalaippaḻ[aiya]-4
[ṉu]rnāṭṭup[pa]ḻaiyaṉur
tiruv[ā]laṅkāṭuṭaiya mahāde[va]rkku ivvūr nila-ttile
[r]ājentracoḻapp[ā]ṭip[e]ṉṉum piyarāl irupattai[ñ]cu
caṅkara-ppāṭikku[ṭi e]ṟṟippatinañcu
tiru[na]ntāviḷakkukku veṇṭum eṇṇaiyaṭṭi erikkappaṇṇa
veṇṭume[ṉ]ṟu naṅ-5 kaṉmikaḷil vīracoḻappallavaraiyaṉ namakkuccoṉṉam[ai]yil irupattai[ñ]cu caṅ-karappāṭikkuṭiyum ittevarkkuttiruviḷakkeṇṇaiyaṭṭakkaṭavarkaḷāka
nāme kuṭuttome[ṉ]ṟu tirumantiravo-
6 lai arumoḻiviḻupparayar eḻuttiṉāṟpukunta tiruvāykkeḻvi[p]paṭi
ittanmattukku aḻivu ceyvār tiruvāṇai ma[ṟu]ttāreṉ[ṟu] kal ve[ṭ]ṭuka[ve]nṟu ati-kārikaḷ nāṅkoṟṟa[k]kaṭampaṉ e[va] i[ra]ṅka[n]ārāṉa vīracoḻap-
7
pallavaraiyar[kku] kuṭika[ḷukku ku]ṭi i[ru]kkai[yu]m kanṟu mey
pā[ḻum] ta[ṇṇī]ṟku[ḷam taṭāka]mu[m cuṭu]kā[ṭu]m•••••TRANSLATION.
(Line 3.) Hail! Prosperity ! In the second year (
of the reign) of king
Rājakēsari-varman,
alias the lord
Śrī-Rājēndra-Śōḻadēva, who
etc.——the following royal
order was received with the signature of the royal secretary
(
tiru-mandirav-ōlai)
Arumoḻi-Viḻup-parayar:——“While (
we)
were dining in the day-residence (
pagal-irukkai) at
Śivapuram in
Puriśai-nāḍu, (
a subdivision) of
Maṇaiyiṟkōṭṭam,
(
a district) of
Jayaṅ-goṇḍa-Śōḻa-maṇḍalam, (
and)
when
Vīra-Śōḻa-Pallavaraiyaṉ, (
one) among our officials (
kaṉmi),
submitted to us that twenty-five families of
Śaṅkarappāḍi should be settled on the
land of this village, (
that this settlement should be called) by the name of
Rājēndra-Śōḻappāḍi, and that (
they) should supply the oil
required for, and keep burning, fifteen perpetual lamps (
in the temple) of
Mahādēva at
Tiruvālaṅgāḍu (
near)
Paḻaiyaṉūr
in
Paḻaiyaṉūr-nāḍu, (
a subdivision) of
Mēṉmalai,——we granted
that the twenty-five families of
Śaṅkarappāḍi should supply lamp-oil to this
god.”
(L. 6.) Accordingly, the magistrate (adhikārin) Nāṅgoṟṟa-Kaḍambaṉ
ordered:—— “Let it be engraved on stone that those who shall cause injury to this charity will
have disobeyed the royal order.”•••••
No. 66.——INSCRIPTION AT KOLAR.
This inscription (No. 131 of 1892) is engraved on the east wall of the
Kōlāramma temple at
Kōlār in the Mysore State. In the Chōḷa
inscriptions of the temple the goddess is called
Piḍāri,
and
Kōlār itself
Kuvaḷālam. As the traditional capital of the Gaṅga family it is
mentioned under the names of Kuvaḷālapura,
Kōḷāḷapura and
Kōlāhalapura.
According to the subjoined inscription (l. 5) it belonged to
Kuvaḷāla-nāḍu, a district of
Vijayarājēndra-maṇḍalam.
The historical introduction and the date of this inscription are identical with those
of Nos. 64 and 65. The inscription records that an officer named
Vīraśikhāmaṇi-Mūvēndavēḷār inspected the temple and appointed a committee,
which seems to have made allotments to various shrines included in the temple.
The temple revenue had been originally paid by the temple villages in gold coins
(
māḍai), but was subsequently converted into supplies of paddy. We learn that one
māḍai corresponded to two
kāśu (l. 11) and that one
kāśu purchased
about 2(3/4)
kalam of paddy (l. 11 f.). In the Tiruvallam inscription of Adhirājēndra
one
kāśu corresponds to four
kalam of paddy.
The Tanjore
inscriptions of Rājarāja I. and Rājēndra-Chōḷa I.
fix the interest per
kāśu at 3
kuṟuṇi of paddy or one eighth
kāśu, from which it follows
that one
kāśu corresponded to 24
kuṟuṇi, i.e. 2
kalam. This shows that
the prices of grain must have varied considerably either according to the locality or at
different times.
The preserved portion of the inscription consists of 28 lines. At the end of each of
the lines 1 to 7 a few syllables are lost; at the end of line 8 much more is lost; and from
line 9 it is impossible to supply the missing portions of each line. To give a general idea of
the contents of the inscription, I am publishing the text as far as line 13, but am quoting
also from the unpublished portion in the following list of shrines to which allotments
were made:——
Vīrabhadradēva (l. 12),
Brahmāṇī, Īśvarī (l. 13),
Vaishṇavī (l. 14),
Indrāṇī (l. 15),
Gaṇapati
(l. 16),
Chāmuṇḍēśvarī of the chief shrine (
mūlasthāna) (l. 17),
Kshētrapāladēva, Mahāśāstā (l. 18),
Sūryadēva (l. 19),
Yōginī and
Yōgēśvara (ll. 24 and 27). At the worship of the two last
deities intoxicating drinks (
madya-pāna) were consumed.
TEXT.
1
svasti śrī [||*]
tiru manṉi viḷaṅkumiruku[vaṭaṉaiya] tan toḷum
vāḷuntuṇai-yeṉakkeḻa•••2
ṉai ka[ṭa]ntu vayirākarattukkuñcarakkuḻām pala vāri
añcali cakkarakoṭṭattut-tārāva[ra]ca[ṉai]ttikku
nikaḻattiṟai koṇṭaruḷi a[ru]kkaṉutaiyat[tācaiyi]-viruk[ku]ṅkamalamaṉaiya
nilamakaḷtaṉṉai muṉ[ṉī]•••3
vannāḷ tirumālātikkeḻalākiyeṭutta[ṉ*]ṉaviyātu[ñ]caliyā
[va]kaiyiṉiteṭuttu-ttaṉ kuṭai niḻaliliṉpu[ṟa] iruttittikiriyum
[pu]liyunticaitoṟunaṭāttip-pukaḻunta
rumamu[m puvitoṟu]m niṟutti
[vī]ramuntayākamumāṉamuṅkaruṇaiyum urimaic••••4
yāttalanikaḻa ja[ya]muntāṉum vīṟṟiruntu
kulamaṇimaku[ṭa]muṟaiyiṟcūṭittaṉ kaḻal tarātivar cūṭacceṅ[k]ol nāvalampuvitoṟum
naṭāttiya ko rājakesari-vanmarāṉa
[uṭai]yā[r*] [śrī]rājentracoḻadevarkku yāṇṭu
iraṇṭāvatu atikāri•••••5
[ḻama]ṇṭa[la]ttukkāliyūrkk[o]ṭṭattu[p]p[e]rumpuliyūrn[ā]ṭṭuppāṇṭiyampākkat-tu[p]pāṇṭiyampākkamuṭaiyā[ṉ] ama[pa]la[va]n
tirup[p]ontaiyārāna vīra-cikāmaṇi[mūv]e[nta]veḷ[ā]r
vijaiyarājentramaṇṭalattukkuvaḷālanā•• •••6
ttuppiṭāriyā[r] k[o]yiliṉuḷḷāl tiruc[cu]ṟṟumaṇṭapattukkoyiṟ[ka]ruma[m]ā-rāyāviruntu ittevar t[e]vatānamāṉa [ū]rkaḷāl
va[nta] m[āṭ]ai nel-lākki ittevarkkum
patipātamulappaṭṭuṭaiy•••7
palapaṇi nivantakkāra[r*]kku[m
niva]ntañc[e]yta paṭi uṇṭoveṉṟu ittevar-kku
māṭāpattiyañce[y]kiṟa kanṉāṭakapaṇṭitarai[yu]m pati[p]ātamulappaṭ[ṭu]-ṭaip[pa]ñ[cā]cāriyattevaka
nmikaḷaiyuṅkeṭka uṭai[y]ār [śrī]••8
ḻadevarkku yāṇṭu iraṇṭāvatu varai[yum]
nivantañce[y]tatillaiy[e]ṉṟu [c]olla m[eṟ]paṭiyārkaḷaiyum
puravu[va]ri[tiṇai]kaḷattu [muka]v[eṭ]ṭi p[aiy]yūrk[k]o[ṭṭa]ttu [ā]raṇi nilai
mummuṭicoḻa[na]llūr iḷai ••••••9 veḷāṉ kaṇapuramāṉa nirupaci[k]āmaṇiviḻu[ppa]r[ai]yaṉai
[v]ai[y]ttu[kk]o. ntu••••• a[ti]kā[ri]kaḷ
vīra[ci]kāma[ṇimū]venta- veḷā•••••
10
māṭai nūṟṟeṇpatteḻe muṉṟu mā |——pākkampaḷ[ḷi] māṭai
irunūṟṟu iraṇṭe mākā[ṇi] ||——[a]ṟaiyūr māṭai pattaraiye orumāvar[ai
||——] [kī[?]]•••••11
[ṭ]ai aiñ[ñūṟ]ṟoru[pa]t[te]ḻe mu[ṉṟu] m[ākkāṇiyiṉā]l māṭai oṉ[ṟu]kku kācu iraṇṭāka kācu ā[yi]rattu muppattu nāle mummā-varaikku kācoṉ[ṟu]kku [r]ā[ja]•••••
12
[ka*][la]ne [tūṇi]yiṉāl kalaṅkalane tūṇi nānāḻi vāci eṟṟi arum[o]ḻi-te[va]ṉ ma[ra]kkālāl nellu iraṇṭāyiratteṇṇūṟṟu nāṟpattu muk-kalaney iru[tū]ṇi mu[k]kuṟuṇikkum niva[nta]ñce[y*]ta
paṭi |——
vira-bha[dra]d[
evarkku santi]
•••••
13
.•• nālu[m] |——
brahmā[ṇi]yārkku sa[nti] oṉṟukku tiruvamutarici nānāḻiyum kaṟi[ya]mutu iraṇṭum
[a]ṭaikkāyamutu iraṇṭum ilaiyamutu nālum |——
ī[śva]riyārkku
[santi] oṉṟu[kku] tiruvamutari[ci]•• ••••TRANSLATION.
(Line 4.) Hail ! Prosperity ! In the second year (
of the reign) of king
Rājakēsari-varman,
alias the lord
Śrī-Rājēndra-Śōḻadēva, who
etc.
——when the magistrate
(
adhi-kārin)
Ambalavaṉ Tiruppondaiyār,
alias
Vīraśikhāmaṇi-Mūvēndavēḷār, the lord of
Pāṇḍiyambākkam (
and a native) of Pāṇḍiyambākkam in
Perumbuliyūr-nāḍu, (
a subdivision) of
Kāliyūr-kōṭṭam,
(
a district) of
[Jayaṅgoṇḍa-Śōḻa]-maṇ-ḍalam, was examining
the affairs of the temple in the
maṇḍapa enclosing the temple of
Piḍāriyār
at
[Kuvaḷālam] in
Kuvaḷāla-nāḍu, (
a district) of
Vijayarājēndra-maṇḍalam, (
he) asked the
Kaṉṉāḍaga-Paṇḍita who was the superintendent of the
maṭha of this god,
the
Pañchāchārya
(who wears) a silk garment (
in honour) of the feet of the god,
and
the
Pūjāris (kaṉmi) of the god:——“Have allotments been made to this god, [to
the
Pañchāchārya] (who wears) a silk garment (
in honour) of the feet of the
god, and to the various temple servants,
after the (
payments in) gold
coins (
māḍai) accruing from the villages which are
dēvadānas) of this god
were converted into (
supplies of) paddy ?”
(L. 7.) The answer was:——“No allotments have been made until the second year (of
the reign) of the lord [Śrī-Rājēndra-Śō]ḻadēva.”
(L. 8.) Thereon the magistrate
Vīraśikhāmaṇi-Mūvēndavēḷā[r] appointed
(
a committee consisting of) the above mentioned persons; the
Puravuvaritiṇaikaḷattu-Mugaveṭṭi ••••••
of
Iḷai[yūṟu]
(
near)
Mummuḍi-Śōḻa-nallūr (
and) a resident of
Āraṇi in
Paiyyūr-kōṭṭam; (
and)•••
Vēḷāṉ Kaṇapuram,
alias
Nr̥paśikhāmaṇi-Viḻupparaiyaṉ.
(L. 10.)•••••
māḍai one hundred and eighty-seven and three twentieths.
Pākkambaḷ[ḷi] (had to pay)
māḍai two hundred and two, one
twentieth and one eightieth.
[A]ṟaiyūr (had to pay)
māḍai ten and a half,
one twentieth and one fortieth ••••••
(L. 11.) [Altogether],
[mā]ḍai five hundred and seventeen, three twentieths and
one eightieth, which correspond——at the rate of two
kāśu for one
māḍai——to
kāśu one thousand and thirty-four, three twentieths and one fortieth,
which correspond,——at the rate of•• •••• by the
Rāja[kēsari] (measure) for each
kāśu——to•••• ••
kalam and one
tūṇi [of
paddy], which correspond——with an increment
of one
kalam, one
tūṇi and four
nāḻi for each
kalam——to two thousand eight hundred and
forty-three
kalam, two
tūṇi and three
kuṟuṇi of paddy by the
marakkāl (called after)
Arumoḻidēvaṉ.
(L. 12.) Out of this the following allotments were made:——To Vīrabhadradēvar,
[at each] of the three times of the day,••••• four••• To Brahmāṇiyār, at each
of the three times of the day, four nāḻi of rice, two dishes of vege-tables, two areca-nuts and four betel-leaves. To Īśvariyār, at each of the
three times of the day,••• of rice•••••
No. 67.——INSCRIPTION AT SOMANGALAM.
This inscription (No. 182 of 1901) is engraved on three walls of the
Saundararāja-Perumāḷ temple at
Sōmaṅgalam,
a village north of
Maṇimaṅgalam in the Chingleput district. The ancient name of the temple was
Chitrakūṭa (l. 3). Like Maṇimaṅgalam,
Sōmaṅgalam belonged to
Māgaṇūr-nāḍu, a subdivision of the district of
Śēṅgāṭṭu-kōṭṭam (l. 2 f.).
The inscription is dated in the 3rd year of Rājēndra-Chōḷa II. The
introduction agrees with that of the inscriptions of his 2nd year (Nos. 64 to 66 above), but
adds a reference to his queen, without mentioning her name.
TEXT.
1
svasti śrī [||*]
tiru maṉu viḷaṅkum irukuvaṭaṉai[ya]
ta[ṉ] toḷum [vu]ḷum [tuṇai]y[eṉa]kke[ṉa]ravar
vañca[ṉai kaṭa]ntu va[yi]rākarattu kuñcarak[ku]ḻām pala vāri
añcalil cakkarakoṭṭattu tā[r]āvaraca[ṉai]t- [ti]kku
nikaḻattiṟai koṇṭaruḷi arukka[ṉ] u[t]aiyattācaiyilirukkum kamalamaṉaiya
nilamakaṭaṉṉai mu[ṉṉī]rkku[ṉi]ttavaṉaṉāḷ ti[ru]māl keḻalā-yeṭuttaṉṉa(ṉ) yātu caliyā va[k]aiyiṉiteṭu[t]tut[ta]ṉ kuṭai niḻaṟki-ḻiṉpuṟavi[ru]tti (|——)
2
tikirtiyum puliyunticaitoṟu[na]ṭātti viramuntiyākamum māṉamuṅkaruṇaiyu[muri]-maiccuṟṟamākappiriyātu [ni]kaḻaccaya[mu*][nt]ā[num] viṟṟi[ru*]ntu kulama[ṇi]-makuṭamuṟai[m*]aiyil
cūṭittaṉ kaḻal tarātivar cūṭa ceṅkol [n]āva[la] •••• [na]ṭātti
virasi[ṃ*]hāsaṉattu
puvaṉamuḻutuṭaiyāḷoṭum viṟṟirunturuḷi[ṉa]
kovirājakecari[va*]nmarāṉa uṭaiyār
śrīrājentriracoḻa- devaṟku
yāṇṭu 3 [ā]vatu (|——)
[ja][ya*]ṅ[k]oṇṭacoḻamaṇṭalattu ceṅkāṭṭukkoṭṭattu (|——)
3
mā[ka]ṇurnāṭṭu somaṅkala[m]āṉa
rāja[śi]khāmaṇiccavedimaṅ[ka*]lattu mahāsabhaiyom eṅkaḷurttiruccittrakūṭattāḻ[v]ārkku
ācandravat śilā-lekhai ceyta
[pa]ricā[va]tu [|*]•••••TRANSLATION.
Hail ! Prosperity !•••••
In the 3rd year (
of the reign) of
king
Rājakēsarivarman,
alias the lord
Śrī-Rājēndra-Śōḻadēva,
who was pleased to take his seat on the throne of heroes together with (
his queen), the
mistress of the whole world,——we, the great assembly of
Sōmaṅgalam,
alias
Rājaśikhāmaṇi-chaturvēdi-maṅgalam, in
Māgaṇūr-nāḍu,
(
a subdivision) of
Śēṅgāṭṭu-kōṭṭam, (
a district)
of
Jayaṅgoṇḍa-Śōḻa-maṇḍalam, drew up the following writing on stone, to last
as long as the moon, in favour of the lord of the holy
Chitrakūṭa (
temple) in
our village.•• ••••
No. 68.——INSCRIPTION IN THE PANDAVA-PERUMAL TEMPLE.
This inscription (No. 17 of 1893) is engraved on the north wall of the Pāṇḍava-Peru-māḷ temple at Conjeeveram. The ancient name of the temple was
Tiruppāḍagam (l. 3), and it is mentioned under the name of Pāḍagam in the
Nālāyiraprabandham.
The date is the 5th year of the king, who is now styled
Kulōttuṅga-Chōḷadēva (I.), while in the inscriptions of his 2nd, 3rd and 4th
years (Nos. 64 to 67 and 77) he still bears the name Rājēndra-Chōḷadēva (II.).
The new inscription refers to his early victories at
Śakkarakōṭṭam and
Vayi-rāgaram.
It then states that he vanquished the king of
Kuntala,
i.e. the Western Chālukya king Vikramāditya VI., that he crowned
himself as king of the country on the banks of the
Kāvērī,
i.e. of the
Chōḷa country, and that he decapitated an unnamed
Pāṇḍya king. An inscription of
the 6th year of his reign
adds nothing new to these
The subjoined inscription records that a merchant of
Kāñchipuram provided
the temple with a flower-garden and purchased from the villagers of
Ōrirukkai some
land for the benefit of the gardeners. I cannot find Ōrirukkai on the map; but it must
be looked for near
Uttiramēlūr (l. 4) in the Madurāntakam tāluka
of the Chingleput district. As boundaries of the land granted, the inscription mentions also
the river
Aḻichchiyāṟu and apparently the village of
Śāttamaṅgalam. A
village of this name
I find 8 miles east of Madurāntakam.
TEXT.
1
svasti śrī [||*]
[pu]kaḻ cūḻnta puṇari akaḻ
cūḻnta puviyil p[o]ṉnemi-yaḷavuntaṉ
nemi naṭātti viḷaṅku jayamakaḷai iḷaṅkop[pa]ruvattu cakkarakoṭ-ṭattu
vikkiramattoḻi[lā*]l putumaṇam puṇar nta
vaṉkaḷiṟṟiṭṭa[m*] vayi-rākarattu vāri
ayilmuṉaikkontaḷavaraicar tantanamiri[ya] vāḷuṟai
kaḻittu toḷ vali kāṭṭi porppari na[ṭ]ātti kirttiyai niṟutti
vaṭaticai vā-kai cūṭitteṉṟicai[t]temarukamalap[pū]makaḷ putumaiyum poṉniyāṭai(yum) naṉnilappāvaiyunta
ṉimaiyuntavirttu punitaru[tiru]maṇimaku-2
-muṟaim[ai]yil cūṭi taṉ[na]ṭiyira[ṇ]ṭum taṭamuṭi[yā]ka
[t]onnilav[e]ntar [cūṭa]ppo[ṉ]ni matuvāṟu [p]e[ru]ka kaliy[ā]ṟu
vaṟappa ce[ṅ]kol ticai-toṟuñcel[la] veṇkuṭai
irunilavaḷ[ā]kam[e]ṅkaṇuntanātu tiruni[la]veṇ-ṇilāttikaḻa orutani meruvil puli viḷaiyāṭa
[āḻ]kaṭaṟ[ṟī]vāntarattu pūvar tiṟai vi[ṭu]tta kala[ṉ] co[ri*]
kaḷiṟu muṟai ni[ṟ]pa viḷaṅkiya tennavana-runtalai
paruntalaittukkiṭappa
[na]ṉmaṇiyāramuntirup[pu]yattalaṅkalum tana[tu] viramu[nti]yākamu[m] viḷaṅka pārmicai meva[la]r vaṇaṅka
virasiṃhāsanattu puvanamuḻutuṭaiyāḷoṭum
[vī]ṟṟi-3
runtaruḷiya k[o] rājak[e]sari[vatma]rāna
uṭaiyār śrīkulottuṅkacoḻadeva- [ṟ]ku yāṇṭu añcāvatu [|| u ||]
jayaṅkoṇṭacoḻamaṇṭalattukkāliyūrkko-ṭṭattukkāliyūrnāṭṭu ori[ru]kkai
ūrom śilālekai ceytu kuṭutta paricāvatu [|*] eyiṟkoṭṭatteyilnāṭṭu
nakaraṅkurañcipurattu arumoḻite-vapperunteruvil viyāpāri kumāra[p]peruvāṇiyaṉ teva[ṉ]
eṟiñcoṭiyāka aruḷāḷadāsaṉ
tiruppāṭakatteḻuntaruḷiyirunta āḻvā[nu]kkucceyta
tirunanta- ṉavanam koyilil tiruppuṟakkuṭaiyil4
aru[ḷ]āḷadāsaneṉnum
tiruṉantaṉava[ṉa]muḻapp[ār]kkukkoṟṟukku[m
pu]ṭavai [mu]talukku[m] nibandhañ[c]e[yya] nāṅkaḷ iṟaiyiḻicci
eṅkaḷuril viṟṟu-kkuṭutta [ni]lamāvatu [|*] kiḻpāṟkellai u[tti]ramelūrār vatikku meṟku-
ntenpāṟkellai aḻicciyāṟṟukku vaṭakkum mel[p]āṟ[k]ellai [ti]ru[v]e-[aH*]kāvāḻv[ā]nukku nāṅka[ḷ] viṟṟa nila[t]tukkum
cāttamaṅkalamuṭai[y]āṉ kaṭakaṉ ceṟuvukkum kiḻakkum vaṭapāṟkellai
cāttamaṅkalamuṭaiyāṉ kaṭiccā-ñceṟukkuṇṭilukkutteṟkum [|*]
innāṉkellaiyu-5
[ḷ]ḷumakappaṭṭa uṇṇilamoḻiviṉṟippa[ti]naṟucāṇ k[o]lāl
kuḻiyiraṇṭāyara-mu[m vi]ṟṟu inṉilattukku
vilaip[p]oruḷivaṉ pakkal koṇṭa p[o]ṉ
[ma]turāntakaṉ māṭaiy[o]ṭo[k]ka kuṭi naṟkallāl niṟai
pa[ti]noru-[kaḻa]ñcu[m] aṟakkoṇṭu iṟaiyi[li] tevatānamākki innilat[tu]kku
v[e]-likkācuma ni[rvi]lai[yu]m cilliṟai
co[ṟu]māṭṭuḷ[ḷi]ṭṭu epp[e]rppaṭṭa-tum kāṭṭa[p]p[eṟā]tomākavum [|*]
in[ni]la[m]āṉaikkaṟukkil aṟutta kala-ttāl
[vanta] nel[lu] āḻvān śrīpa[ṇṭ]āratte aḷappomākavu[m
|*] [i]nnilattakappa-6
ṭṭa kālvāy ki[ḻak]kuḷ[ḷa] nilattukku [nī]r pā[ya]ppeṟu[va]tākavu[m]
[|*] ipparicu icaintu
candrātittavaṟcella [ci]lālekai ceytu kuṭuttom o-ri[ru]kkai ūrom [|*] ivarkaḷ colla eḻutinen iv[vū]r
veḷḷāḷan cāttamaṅkalamuṭai[y]ān veḷān kayi[lā]yatten [|*] ivai
enneḻuttu [|| u ||]
śrīvaiṣṇavarakṣai || u ||——
TRANSLATION.
(Line 1.) Hail ! Prosperity ! Having made the wheel of his (authority) to go as far
as the golden circle (i.e). Mount Mēru) on the earth, which was surrounded by
the moat of the sea, that was (again) surrounded by (his) fame, (the king)
newly wedded, in the time (when he was still) heir-apparent (iḷaṅgō), the
brilliant goddess of victory at Śakkarakōṭṭam by deeds of valour and scized a herd
of strong elephants at Vayirāgaram. (He) unsheathed (his) sword, showed
the strength of (his) arm, and spurred (his) war-steed, so that the king of
Kondaḷa (Kuntala), (whose spear had) a sharp point, lost his wealth. Having
established (his) fame, having put on the garland of (the victory over) the
Northern region, and having stopped the prostitution of the goddess with the sweet and
excellent lotus-flower (i.e. Lakshmī) of the Southern region, and the loneliness of the
goddess of the good country whose garment is the Poṉṉi (Kāvērī), (he) put
on by right (of inheritance) the pure royal crown of jewels, while the kings of the old
earth bore his two feet (on their heads) as a large crown.
(L. 2.) The sweet river
Poṉṉi swelled, (
and) the river (
of the sins) of
the Kali (
age) dried up. (
His) sceptre swayed over every region; the heavenly
white light of (
his) white parasol shone everywhere on the circle of the
great earth; (
and his) tiger(
-banner) fluttered unrivalled on the
Mēru
(
mountain). (Before him) stood a row of elephants showering jewels, which were presented
(
as) tribute by the kings of remote islands of the deep sea. The excellent head of the
brilliant king of the South (
i.e. the
Pāṇḍya) lay being pecked by kites.
While his valour and liberality shone like (
his) necklace of precious stones
and (
like) the flower-garland on (
his) royal shoulders, (
and) while
(
all his) enemies prostrated themselves on the ground, (
he) was pleased to take
his seat on the throne of heroes together with (
his queen), the mistress of the whole
world.
(L. 3.) In the fifth year (
of the reign) of this king
Rājakēsarivarman,
alias) the lord
Śrī-Kulōttuṅga-Śōḻadēva,——we, the inhabitants of
Ōrirukkai in
Kāliyūr-nāḍu, (
a subdivision) of
Kāliyūr-kōṭṭam,
(
a district) of
Jayaṅgoṇḍa-Śōḻa-maṇḍalam, made and gave the following writing on
stone:——
Kumāra-Peruvāṇiyaṉ Dēvaṉ Eṟiñjōḍi,
alias Aruḷāḷadāsaṉ,
a merchant
(
residing) in the great street of
Arumolidēva
at
Kāñchipuram, a city in
Eyil-nāḍu, (
a subdivision) of
Eyiṟkōṭṭam,
had made for the god who is pleased to reside in the
Tiruppāḍagam (
temple) a flower-garden, called the flower-garden of
Aruḷāḷadāsaṉ (
and situated) on the outside of the temple. In order to
provide for the cost (
mudal) of the clothing of those who work (
in this garden) and
of (
their) families, we sold the following land in our village free from taxes.
(L. 4.) The eastern boundary (
is) to the west of the road of the inhabitants of
Uttira-mēlūr; the southern boundary (
is) to the north of the
Aḻichchiyāṟu (
river); the western boundary (
is) to the cast of the
land which we have sold to (
the temple of)
Tiruve[ḥ]kāvāḻ-vāṉ and of the field of
Śāttamaṅgalam-Uḍaiyāṉ
Kaḍagaṉ; and the northern bound-ary (
is) to the south of the small
field of
Śāttamaṅgalam-Uḍaiyāṉ Kaḍichchāṉ. Having sold the two thousand
kuḻi, (measured) by the rod of sixteen spans,
enclosed in these four
boundaries, not excluding the cultivated land, (
we) received from him
as
purchase-money for this land eleven
kaḻañju of gold, weighed by the true
standard of the city (
kuḍi-naṟ-kal) (and) equal (
in fineness) to
the
Madurāntakaṉ-māḍai.
Having received (
this amount) in
full and having made (
the land) a tax-free
dēvadāna), we shall not be able to claim
on this land
vēlikkāśu, water-cess (
nīr-vilai), petty
taxes,
śōṟumāṭṭu and any other (
tax).
(L. 5.) We have to measure into the treasury of the temple the paddy which comes from the
land harvested in Āṉaikkaṟukku, (a portion of ?) this land. It shall be lawful
to irrigate the land lying to the east (of the land sold), from the channels included in
this land.
(L. 6.) Having thus agreed, we, the inhabitants of Ōrirukkai, made and gave
(this) writing on stone to continue as long as the moon and the sun. At the bidding of
these, I, Śāttamaṅgalam-Uḍaiyāṉ Vēḷāṉ Kayilāyatt[āṉ], a cultivator of
this village, wrote (this). This is my writing. (This is placed under) the
protection of the Śrī-Vaishnavas.
No. 69.——INSCRIPTION AT TIRUKKALUKKUNRAM.
This inscription (No. 174 of 1894) is engraved on the wall of the strong-room of
the
Vēdagirīśvara temple at
Tirukkaḻukkuṉṟam, a large village in the
Chingleput district on the road from Chingleput to the port of Sadras.
This
village is mentioned in Sundaramūrti's
Dēvāram as
Kaḻukkuṉṟam, ‘the hill
of the kites.’ The ancient name of the temple was
Mūlasthāna.
Tirukkaḻukkuṉṟam itself bore the surname
Ulagaḷanda-Śōḻapuram and belonged to
Kaḷattūr-nāḍu, a subdivision of the district of
Kaḷattūr-kōṭṭam.
The names of this district and of its subdivision are derived from
Kalattūr, a
village on the south of Chingleput.
The inscription records the grant of two lamps, made in the 14th and 15th years of the reign
of
Kulōttuṅga I. (ll. 32 and 38). The historical introduction agrees on the
whole with that of No. 68 as far as line 11. It then relates that Kulōttuṅga I. drove
Vikkalan (
i.e. Vikramāditya VI.) from
Naṅgili (in the Kōlār
district)
by way of
Maṇalūr to
the
Tuṅgabhadrā river, and that he conquered the
Gaṅga-maṇḍalam and
Śiṅgaṇam, by which the dominions of Jayasiṁha III. seem to be meant.
Having secured his frontiers in the north, he turned against the
Pāṇḍyas and subdued the south-western portion of the peninsula as
far as the Gulf of Maṉṉār, the Podiyil mountain (in the Tinnevelly district), Cape Comorin,
Kōṭṭāṟu, the Sahya (
i.e. the Western Ghāṭs) and Kuḍamalai-nāḍu
(
i.e. Malabar). From the statement that he “fixed the boundary of the Southern
country” (l. 27), it may be concluded that he limited the territories of the Pāṇḍya king to
the Madura district. In order to pacify the newly acquired country, he settled some of his
officers on the roads passing through
Kōṭṭāṟu,
etc. An inscription of the
39th year of his reign at Chōḷapuram, a portion of Kōttāṟu (No. 46 of 1896), actually
mentions one of those military settlers.
TEXT.
1
sva[sti śrī] [||*] [
pukaḻ cūḻnta]
pu[ṇari] akaḻ
cū[ḻ*]nta puvi[yi]ṟpoṉṉe-miya[ḷavum tan nemi]•• [vi]-2
[ḷa]ṅku cayamaka[ḷai] iḷaṅkopparuvattu cakkarakoṭṭattil vikkaramatt[o]• •••••
3
[r]ttu matavarai[yī]ṭṭam vayi[rā]karattu [vā]ri
ayinuṉaikkontaḷavaraicar ta• ••• [ḷuṟai]
kaḻi[ttu]4
toḻ valikkāṭṭi[pp][o*]rppari naṭāttikkirttiyai
niṟutti vaṭa[tic]ai vākai cūṭitte[ṉṟicai]tte[ma]rukamala[ppū]-5
makaḷ potum[ai]yum poṉniyāṭai
naṉṉilappāvai[yi*]ntanimaiyuntavirttu pu-[ṉi]tarutiruma[ṇi]-6
makuṭa[m*] urimaiyi[ṟ]cūṭittaṉṉaṭi
[i]raṇṭuntaṭamuṭiyākat[t]o[ṉ*]ṉilaventar cūṭa
mu[ṉ]ṉai manuv[ā]ṟu perukka ka-7
liyāṟu vaṟuppa ce[ṅ]koliṉāvalpuvit[o]ṟuccella
[v]eṇ[ku]ṭai8
irunilaviḷākam[
eṅkaṇunta]
natu
[ti]runiḻa[l v]eṇ[ṇi]lāttikaḻa o-9
ruta[ṉi] meruviṟ[puli vi]ḷaiy[ā]ṭa [vā]rkaṭa[
l tivānta]
rattu pūva[r] ti[ṟ]ai viṭutta ka[la]-10 [ñ]cori kaḷiṟu [mu]ṟai niṟpa [vi]laṅ[ki]ya t[eṉ]ṉavan
karuntalai [pa]runta- [lai]ttiṭa
11 tan po[ṉ]nakaṟpuṟattiṭaikki[ṭappa] i[ṉṉāṭ]piṟkulappi[ṟ]ai p[o]l
niṟppi[ḻai]-
12
ye[ṉaṉum] co[l]l[e]tir koṭaṟṟil[latu taṉ] kai villetir
koṭā vi(y)[kka]-13
lan ka[lla]tar [naṅki]li [tu]ṭaṅ[ki maṇalūr]
naṭuve[ṉa]ttuṅ[ka]pattaraiyaḷa-14
vanta[ṉ] veṅkaḷiṟu viṭṭa māna[mum kū]ṟiya
[vī]ramuṅkiṭappa eṟi[ya ma]lai-[ka]ḷu-15
[mutu]ku neḷippaviḻinta natikaḷu[m*] [cuḻaṉṟu]ṭaintoṭa
viḻunta kaṭa[laḷ]-16 [ḷu]ntalaivirittalamara
kuṭati[c]ai[tta]nṉā[ḷu]kanta tātaiyuntā[ṉum
pa]ṉ[ṉā]-
17
[ḷi]ṭṭa palapala [mutu]kum payappe[ti]r māṟiya
ca[ya]p[p]eru[nti]ru[vu]m [pa]ḻiyukantu ku-18
[ṭutta] pukaḻiṉ ce[l]viyum [vāḷ]āviṭṭa
[ma]ṭant[ai]ya[rī]ṭṭamumiḷā[tu] kuṭutta
veṅ-19 [ka]ri niraiyu[m*] kaṅkamaṇṭalamum ci[ṅkaṇa]m[e]ṉṉum pāṇi
iraṇ[ṭu][m*] oruvicaik-
20 [k]ai[k]koṇṭīṇṭiya pukaḻoṭu pā[ṇ]ṭimaṇṭala[mu]m
ko[ḷ]ḷattiru[vu]ḷa-
21
ttaṭaittu poṟikarittalaṅka[
ḷum
tanti]
ravāri[yu]m uṭaiccāy vaṭakaṭal te-22 ṉkaṭa[l me]l (kaṭal) va[nta]tu pol [ta]n
p[eru]ñceṉai[y]aiy[e]vippañcava-
23
[r]aivarum poruta por[kka]ḷattañci ve[ru] ka[ḷit]toṭi
araṇena[ppu]kka kāṭiṟattu[ṭ][ai]-24
ttu ṉā[ṭa]ṭippaṭu[ttu maṟṟa]va[rtammai vanacarar tiriyum koṟṟa v]eñ-curameṟṟi25 koṟṟavijaiya(ja[ya])staṃbha[m ti]cai[toṟuni]ṟu[tti] mu[tti]n
calā[pamu]m
26
muttamiḻppoti[yi]ṉil [catta]va[ṉkari]••• mukaṉṉi .
yāvakaik-27
koṇṭa[ru*][ḷi] teṉṉāṭalai kāṭṭi kaṭalma[laināṭuḷ]ḷa cāv[e]ṟellā- ntani
[vi]-28
cu[m]p[eṟa] mā[v]eṟiya [
tan varunta]
ni[tta]lai[varai kuṟu]kalar koṭṭ[ā]-ṟuṭppaṭa
neṟi-29 toṟuni[lai]kaḷiṭṭaru[ḷi] tiṟal k[oḷ] ci[ṅkācana]ttu
iruntaruḷi poṅ-koḷi-
30 [y]ā[ramu]m tiruppuya[tta]laṅkalum [pol vīramu]m tiyākamu[m] viḷaṅka
p[ā]r-
31
micai m[evala]r [vaṇa]ṅka viṟṟiruntaruḷi[ya]
k[ovirā]jakecari[vanma]rāna cakkara[va]tti-32 [ka]ḷ śrīkulottu[ṅ]kaco[ḻa]devaṟku [ yāṇṭu
1] 4 āvatu jayaṅko-
33 ṇṭac[oḻa]ma[ṇṭala]ttukka[ḷa]ttūrkk[o]ṭṭattu kaḷattūrnāṭṭu ta[ṉ]
kūṟṟu devatāna[ ntirukka] ḻu-
34
kku[ṉ]ṟamāna ulakaḷantaco[ḻapura]ttu śrīmulastānamuṭaiyamahādevaṟku ōymā-ṉāṭṭu cevūr[āna]35 co[ḻa]keraḷanallūrirukku•• ppaḷḷi celvaṉ paḻumaṭaiyaṉāna kulottu-ṅkacoḻa[p]p[eri]-
36 yarayan vaitta tirunu[nt]ā[viḷa]kku 1
oṉṟinukku arumoḻitevanuḻakkāl nica-tamuḻakku ney[kku]
37 viṭṭa cā[vā mū]vāpper[āṭu t]oṇṇūṟu [|*] ivai
cantrādityavaraiy celu[ttu]v[āṉ] aṭi en
[ta]-
38 lai melina [|*] itu [ panmāh] eśvararakṣai [|*]
meṟpaṭiyāṉ [y]āṇṭu 15 āvatu [v]ai[tta]
39
tirununtāviḷakku•• ṭa [āṭu] toṇṇūṟum
cāvā [mū]v[ā]ppe-rāṭu [|*] iv[ai]y
panm[āh]eśvararakṣai [||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! While the wheel of his (authority) went as far as the
golden circle (i.e. Mount Mēru) on the earth, which was surrounded by the moat
of the sea, that was (again) surrounded by (his) fame, (the king) newly
wedded, in the time (when he was still) heir-apparent, the brilliant goddess of victory
at Śakkarakōṭṭam by deeds of valour and seized a herd of mountains of rut
(i.e). rutting elephants) at Vayirāgaram.
(L. 3.) (He) unsheathed (his) sword, showed the strength of (his) arm, and
spurred (his) war-steed, so that the army of the king of Kondaḷa, (whose
spear had) a sharp point, retreated.
(L. 4.) Having established (his) fame, having put on the garland of (the victory
over) the Northern region, and having stopped the prostitution of the goddess with the
sweet and excellent lotus-flower (i.e. Lakshmī) of the Southern region, and the
loneliness of the goddess of the good country whose garment is the Poṉṉi,
(he) put on by right (of inheritance) the pure royal crown of jewels, while the
kings of the earth bore his two feet (on their heads) as a large crown.
(L. 6.) The river (of the rules) of the ancient king Manu swelled, (and)
the river (of the sins) of the Kali (age) dried up.
(L. 7.) (His) sceptre swayed over every (quarter of) this continent of the
nāval (tree); the white light of the sacred shadow of (his) white parasol shone
everywhere on the circle of the great earth; (and his) tiger (-banner) fluttered
unrivalled on the Mēru (mountain).
(L. 9.) (Before him) stood a row of elephants showering jewels, which were
presented (as) tribute by the kings of remote islands whose girdle is the sea.
(L. 10.) The excellent head of the refractory king of the South (i.e. the
Pāṇḍya) lay outside his (viz. Kulōttuṅga's) beautiful city, being pecked
by kites.
(L. 11.) Not only did the speech (
of Vikkalaṉ):——“After this day a permanent
blemish (
will attach to Kulōttuṅga), as to the crescent
(
which is
the origin) of (
his) family,”
——turn out wrong, but the bow
(
in) the hand of
Vikkalaṉ was not (
even) bent against (
the
enemy).
(L. 13.) Everywhere from Naṅgili of rocky roads——with Maṇalūr in the
middle——to the Tuṅgabhadrā, there were lying low the dead (bodies of his)
furious elephants, his lost pride and (his) boasted valour.
(L. 14.) The very mountains which (he) ascended bent their backs; the very rivers
into which (he) descended eddied and breached (the banks) in their course;
(and) the very seas into which (he) plunged became troubled and agitated.
(L. 16.) (The Chōḷa king) seized simultaneously the two countries (pāṇi)
called Gaṅga-maṇḍalam and Śiṅgaṇam, troops of furious
elephants which had been irretrievably abandoned (by the enemy), crowds of women,
(the angles of) whose beautiful eyes were as pointed as daggers, the goddess of fame,
who gladly brought disgrace (on Vikkalaṉ), and the great goddess of victory, who
changed to the opposite (side) and caused (Vikkalaṉ) himself and (his) father,
who were desirous of the rule over the Western region, to turn their backs again and again on
many days.
(L. 20.) Having resolved in (his) royal mind to conquer also the
Pāṇḍi-maṇḍalam (i.e. the Pāṇḍya country) with great fame, (he)
despatched his great army,——which possessed [excellent horses (resembling) the waves of
the sea], war-elephants (resembling) ships, and troops (resembling) water,——as
though the Northern ocean was overflowing the Southern ocean.
(L. 22.) (He) completely destroyed the forest which the five Pañchavas
(i.e. Pāṇḍyas) had entered as refuge, when they were routed on a battlefield where
(he) fought (with them), and fled cowering with fear.
(L. 24.) (He) subdued (their) country, drove them into hot jungles (in)
hills where woodmen roamed about, and planted pillars of victory in every region.
(L. 25.) (
He) was pleased to seize the pearl fisheries,
the
Podiyil (
mountain) where the three kinds of Tamiḻ (
flourished),
[the (
very) centre of the (
mountain)
Śaiyam] where furious rutting elephants were captured, and
Kaṉṉi,
and fixed the boundaries of the Southern (
i.e.
Pāṇḍya)
country.
(L. 27.) While all the heroes
in the Western hill-country
(Kuḍamalai-nāḍu) ascended voluntarily to heaven, (
he) was
pleased to bestow on the chiefs of his army, who were mounted on horses, settlements on every
road, including (
that which passed)
Kōṭṭāṟu, in order
that the enemies might be scattered, and took his seat on the throne acquired in warfare.
(L. 29.) (He) was pleased to be seated (on it) while (his) valour and
liberality shone like (his) necklace of great splendour and (like) the
flower-garland on (his) royal shoulders, (and) while (all his) enemies
prostrated themselves on the ground.
(L. 31.) In the [1]4th year (
of the reign) of this king
Rājakēsarivarman,
alias the emperor
Śrī-Kulōttuṅga-Śōḻadēva, 1——one——perpetual lamp was
given to
Mahādēva, the lord of the
Śrī-Mūlasthāna (
temple) at
Tirukkaḻukkuṉṟam,
alias Ulagaḷanda-Śōḻapuram, a
dēvadāna) in its own circle (
kūṟu) in
Kaḷattūr-nāḍu, (
a subdivision) of
Kaḷattūr-kōṭṭam, (
a
district) of
Jayaṅgoṇḍa-Śōḻa-maṇḍalam, by
.•• ppaḷḷi Śelvaṉ
Paḻumaḍaiyaṉ,
alias Kulōttuṅga-Śōḻa-periyarayaṉ, who resided
at
Śēvūr,
alias Śōḻakēraḷanallūr, in
Ōymāṉāḍu.
(L. 36.) In order (
to supply) to (
this lamp) one
uḻakku of ghee per day,
(
measured) by the
Arumoḻidēvaṉ-uḻakku, (he) granted ninety
full-grown ewes, which must neither die nor grow old.
(L. 37.) The feet of him who will continue this (grant) as long as the moon and the
sun exist, shall be on my head. This (is placed under) the protection of all
Māhēśvaras).
(L. 38.) In the 15th year (of the king's reign) the above-mentioned person (also)
granted ninety full-grown ewes, which must neither die nor grow old, for 1 (other)
perpetual lamp which (he) had given. This (is placed under) the protection of all
Māhēśvaras.
No. 70.——INSCRIPTION AT SRIRANGAM.
This inscription (No. 62 of 1892) is engraved on the east wall of the third
prākāra
of the
Raṅganātha temple
on the island of
Śrīraṅgam
near Trichinopoly. It mentions Śrīraṅgam as
Tiruvaraṅgam (l. 16) and the temple as
Tiruvaraṅgadēvar (l. 10).
The date is the 18th year of the reign of
Kulōttuṅga I. The historical
introduction does not add any fresh details to those narrated at the beginning of the
inscriptions of the 14th and 15th years
. The inscription records that a
certain
Kāliṅgarāyar granted to the temple 6(1/4)
kāśu with the condition
that the interest should be applied to defraying the cost of offerings on two festival
days.
As discovered by Mr. Venkayya,
the subjoined inscription fixes the time before
which two of the twelve Vaishṇava
Āḻvārs, who were the authors of the
Nālāyiraprabandham, must have lived. For, (1) it refers to the recital of the text
beginning with
Tēṭṭarundiṟal (l. 13), which is the 2nd chapter of the sacred hymns
of
Kulaśēkhara; and (2) the names of three of the temple officials who are mentioned
in the inscription prove that the Vaishṇava saint
Śaṭhagōpa or
Nammāḻvār was already at that time well known and highly venerated.
As noticed before, his work, the
Tiruvāymoḻi, is presupposed already in
an inscription of Rājarāja I.
These epigraphical evidences are fatal to
the theory of Dr. Caldwell, who placed the Āḻvārs in the 12th or 13th century.
TEXT.
1
svasti śrī [||]
pu[ka]ḻ cūḻnta puṇari [a]kaḻ cūḻnta
[pu]•• [p][oṉ]-ne[mi]ya[
ḷavuntan]
nemi naṭappa vi[ḷa]ṅku jayamakaḷai
iḷaṅkopparuvattu ca[ka]-karakoṭṭat[tu vi]k[ki]ramatto[ḻa]lāl putumaṇam
puṇar[n*]tu ma[tu]va[r]ai-[yī]ṭṭam vayirā[karat]tu vāri
ayirmu[ṉai]kko[n]taḷavaracar tan taḷamiri[ya v]āḷuṟai kaḻittuttoḷ vali
kāṭ[ṭi]ppo[rp]pari naṭāttik[ki]r[t]tiyai2
[ni]ṟutti vaṭaticai vākai cūṭitte•• ma[ruka]ma[la]ppūmakaḷ
potu-maiyum ponniyāṭai na[ṉ]nilappāvai tanimaiyuntavira vantu punitaṟtirumaṇi-makuṭam u[ri]maiyiṟcūṭitta[ṉ]naṭi iraṇṭum
taṭamuṭiyākattonnilaventar [cū]ṭa munṉai [ma]nu[v]āṟu peruka kaliyā-3
ṟu vaṟu[ppa]cceṅkol ticai[t]oṟu[ñ]••• [ku]ṭai [i]ru[ni]la-vaḷākam eṅkaṇu[nta]nātu tiruniḻal v[e]ṇṇilāttikaḻa
orutani meruviṟpuli vi[ḷai]yā[ṭa] vārkaṭaṟṟivāntarattuppūpālar tiṟai
viṭutanta kalañcori kaḷiṟu muṟai ni[ṟ]pa vilaṅki[ya t]ena[nava]n
karu[nta]lai paru[nta]lai-4
ttiṭattan ponna[kar] puṟattiṭai[k]ki[ṭappa in]••
[ṟ]ku[lap]piṟai pol ni[ṟ]piḻ[ai]yennuñcolletir koṭiṟṟallatu tan kai villetir koṭā
vikkalan tānaṅkili [tu]ṭaṅki ma[ṇa]lūr naṭuv[e]nattuṅkapattirai-[ya]ḷa[vu]ntura[t]ti veṅkaṇum5
paṭṭa veṅkaḷiṟum viṭ[ṭa] tan mā[na]muṅ[kūṟi]na viramuṅ[ki]ṭa[ppa] e[ṟi]na malaikaḷumutuku ne[ḷi]ppa iḻinta
nati[ka]ḷu•• nṟuṭaintoṭa
[vi]ḻunta kaṭalkaḷuntalaivirittalamara[k]kuṭaticaitta[nnā]ḷu[ka]ntu
tānu[m] t[āṉaiyum] pan-nāḷiṭṭa pa[la]pala mu[tu]ku pa[ya]tte[ti]r māṟa ja-6
yapperuntiruvum [pa]ḻiyukantu kuṭutta pukaḻin celviyum
vāḷār[oṇ]kaṇ maṭant[ai*]yariṭṭamu[mi]ḷātu
viṭṭa veṅ[kari] niraiyum kaṅkamaṇṭalamum ciṅkaṇamennum pāṇi iraṇṭum
oru[vicai]kkai[k]koṇṭiṇṭiya pukaḻoṭu pā••••
[k]oḷḷattiruvu-7
ḷḷattaṭait[tu] veḷḷa[va]ruparittaraṅkaḷum poru•• kkulaṅka•
tantira-vāriyum uṭaittāy vantu
vaṭakaṭal tenkaṭal paṭa[r]vatu polattan peru-ñceṉai evippañcavar aiyvarum
[p]oruta moykkaḷattañci veru noḷit-te••••• ttu-8
ṭaittu nānaṭippa[ṭu]ttu maṟṟavartammai vanacarar tiriyum
poṟ[ṟ*]ai [ve]-ñcurameṟṟikakoṟṟavijaiyasta[mpa]m
ticait[o]•• tti mutti[na] calāpamumuttamiṭpotiyilumattaveṅ[kari]
pa[ṭu]maiyyaccayyamuṅkanni[yu]ṅkaik-ko[ṇ]•••••9
kaṭalmalai[n]ā[ṭ]ṭu[ḷ]ḷa cāveṟe[l]lām tani [vi]cump[e]ṟa
māveṟiya [ta]n va[rukaniṟ]ṟalai[va]r[ai]•• kalar
kulaiyakkoṭṭāṟuṭpaṭa ne[ṟi]toṟu-
[ni]laika[ḷi]ṭṭaru[ḷi]t[ti]ṟai koḷ [vī]rasiṃhā[sa]kantiriya
viṭṭaruḷip-p[oṅ]ko[ḷi]yāramunti[ru]p[pu]ya[tta]raṅka[ḷu]m poliya [vī]ramu[
ntiyā]
kamum [vi]ḷaṅkappārmicai
mevalar va• ka [vī]ṟ[ṟi]runtaru[ḷi]ya10
kovirājakesaripanmarāna
[ca]kravattika[ḷ]
śrīkolottuṅkaco[ḻa]devaṟku yā[ṇ]••
naṭṭāvatu [u] āḻvār [ti]ruvaraṅkatevarkku śrīkāri-yañceykiṟa ati[kā]rikaḷ niṣa[ta]rājar ēval paṭiyum
śrīva[yi]ṣṇa[va*]vāriyam [ti]ruveḻu[ti]nāṭudāsa[ru]m
vaṭamaturappiṟantānampiyum irāyūrā[ḷi]na[m]piyum •• [r]
nārā[ya]ṇanampi-11
yum perum[pa]ṟṟappuliyūr śrīcaṭakopadāsarum
mārkkamaṅkalattu ariku[la]vāraṇa-na[mpiyu]m
śrī[pa]ṇṭāravāriyam āritan kurukaikāvalan ārāvamutum
āri[ta]n [ti]ruvāykkulamuṭaiyān cirākavanu[m] ā[ri]tan kecuva[n
ta]niiḷa[ñ]ciṅka-mum pāratāyan kecuvan aṟivariyānu[m] pāratāya[n
tiru]va[raṅ]kanārāyaṇa-12
n śrī[kr̥]ṣṇanum pāritan
[ā]rāva[mu]tu cirāmanum sabhaikkaṇak[ku]
arayan ampala•••• ṟṟuvappiriyanum śrīvayiṣṇavakkaṇakku tiruveṅ-kaṭavan comanāna [pa]tineṭṭunāṭukiḻavanum uḷḷiṭṭa āḻ[va]•• nmika-ḷom [a]ra[ya]n [
garu]
ḍa[v]āhanāna kāliṅkarāyarkku nāṅkaḷ samma[ti]ttu-ttiṭṭukku•• pari[c]āvatu [|*]13
[a]p[pi]kai [t]erttirunā[ḷilu]m paṅkū[ni]t[ti]runā[ḷi]lum [tī]rttam
pira[s]ā- tittaru[ḷi]na [a]n[ṟi]rā [ti]ruppun[n]aikkiḻ eḻuntaruḷi iruntu teṭṭaru- ntiṟal keṭṭa[ruḷu]m
[p]otu [iṟṟ]ai nāḷāl tirunāḷ onṟukku amuti ceytaruḷum appamutu nūṟu[k]ku veṇ[ṭu]m
paḻavarici patakkum paruppu mu nnāḻiyum ney munnā[ḻi]yu[m]
caṟka-14
r[ai nū]ṟṟu[p]palamum miḷaku muḻākkum ci[ra]kam uḻ[āk]kum
uppu muḻāk-kum vāḻai[p]paḻam [ai]mpatum teṅkāy aiñcum iḷaniramutu pattuma aṭaikkāyamutu nūṟṟirupatum kaṟpūratapilam
oruceviṭaraiyum terii[lai]p-paṟṟu panni[raṇ]ṭum
kaṟ[pū]ra[m] iraṇ[ṭu] mañcāṭiyum appamutukku māvi-ṭippārkkuniraṭṭuvār-15
k[kum vi]ṟaki[ṭu]vār[k]kum appamutu cu[ṭu]vā[r]kkum ku .
[ka]lattukkum uḷ-ḷiṭṭu maṟṟum veṇṭu[va]navaiyiṟṟukku• ntirāti[t]taval cella ivar oṭukkina kācu āṟe kāl [|*]
ikkācu āṟe kāluṅkoṇṭu policaiyāl ira[ṇ]ṭu ti[ru]nā[ḷilu]m ippaṭiyey
cantirātittaval amuti ce[y]vikkak-kaṭavomāka-16
vum [|*] ippaṭi kal veṭṭi[vi]ttukko[ḷḷa]ppe••• [vu]m [|*] ip[paṭi
i]caintu sammātatti[ṭ]ṭukkuṭutt[o]m
[ā]ḻvār kanmikaḷom [|*] itu cantirātittaval [c]e[lu]ttu[vi]kka
[ka]ṭapomānom tiruvaraṅ-kat[tu]
mahāsa[bhai]yom [|*] itu śrīvayiṣṇavarakṣai [||——]
TRANSLATION.
(Line 10.) In the [eighteenth] year (
of the reign) of king
Rājakēsarivarman,
alias the emperor
Śrī-Kulōttuṅga-Śōḻadēva, who
etc.
——by order of the magistrate (
adhikārin)
Nisha[dha]rājar, the
manager of the temple of the god
Tiruvaraṅgadēvar, the following was agreed on and
given in writing to
Arayaṉ[Garu]ḍa[v]āhaṉ,
alias Kāliṅgarāyar,
by us, the
Pūjāris (kaṉmi) of the god, such as (1) the members of the committee
of the
Śrī-Vaishṇavas: Tiruveḻu[di]nāḍu-Dāsar,
Vaḍamadurappiṟan-dā[ṉ]- Nambi, Irāyūrā[ḷi]-Nambi,••• r
Nārāyaṇa-Nambi, Śrīśaḍa-gōpa-Dāsar of
Perum[ba]ṟṟappuliyūr, and
Arikulavāraṇa-Nambi of
Mārkka-maṅgalam; (2) the members of the committee of the temple treasury:
Kurugaikāvalaṉ Ārāvamudu of the Hārita (
gōtra),
Tiruvāykkulam-Uḍaiyāṉ Śrīrāghavaṉ of the Hārita
(
gōtra),
Kēśuvaṉ (Kēśava)
[Ta]ni-Iḷa[ñ]jiṅgam of the Hārita
(
gōtra),
Kēśuvaṉ Aṟivariyāṉ of the Bhāradvāja (
gōtra),
[Tiru]va[raṅ]ga-Nārāyaṇaṉ Śrīkr̥shṇaṉ of the Bhāradvāja (
gōtra),
and
Ārāvamudu Śrīrāmaṉ of the [H]ārita (
gōtra); (3) the account-ants of the assembly:
Arayaṉ Ambala••• and
.•• āṟṟuvap-piriyaṉ; and (4) the accountant of the
Śrī-Vaishṇavas:
Tiruvēṅgaḍavaṉ Sōmaṉ,
alias Padineṭṭunāḍu-Kiḻavaṉ.
(L. 13.) During the car festival in (the month of)
Appigai (Aippaśi) and during
the festival in
Paṅgūni (Paṅguṉi), on the night of that day on which the
bathing-water (
of the idol) is distributed, at the time when (
the idol) has been
placed under the sacred
puṉṉai (tree) and is listening to (the recital of the hymn)
Tēṭṭarundiṟal, (the following requirements have to be supplied) on this day of
either festival:——For one hundred cakes to be offered (
to the god) are required one
padakku of old rice, three
nāḻi of pulse (
paruppu), three
nāḻi
of ghee, one hundred
palam of sugar, three
uḻākku of pepper, one
uḻākku of cumin, three
uḻākku of salt, fifty plantains, five cocoa-nuts, ten
young cocoa-nuts, one hundred and twenty areca-nuts, one
śeviḍu and a half
of camphor-oil, twelve bundles of
teri leaves, and two
mañjāḍi
of camphor. (
For all this), for those who pound (
the rice into) flour for the
cakes, for those who carry water, for those who fetch firewood, for those who fry the cakes,
for pots, and for other requirements, he
deposited six and a quarter
kāśu, to continue as long as the moon and the sun.
(L. 15.) Having received these six and a quarter kāśu, we shall be bound to supply
the offerings in this way at both festivals out of the interest for as long as the moon and the
sun shall exist. Thus [it should be] caused to be engraved on stone. Having
agreed thus, we, the Pūjāris of the god, gave a written agreement.
(L. 16.) We, the great assembly of Tiruvaraṅgam, shall be bound to continue
this as long as the moon and the sun exist. This (is placed under) the protection of
the Śrī-Vaishṇavas.
No. 71.——INSCRIPTION AT KILAPPALUVUR.
This inscription (No. 105 of 1895) is engraved on the west wall of the second
prākāra of the
Vaṭamūlēśvara temple at
Kīḻappaḻuvūr in the
Uḍaiyārpāḷaiyam tāluka of the Trichinopoly district.
This village is
mentioned under the name of
Paḻuvūr in Tiruñāṉa-sambandar's
Dēvāram. The subjoined inscription calls it both
Śiṟupaḻuvūr (ll. 18,
23, 25) and simply Paḻuvūr (ll. 26, 27). It belonged to
Kuṉṟa-kūṟṟam, a
subdivision of the district of
Uttoṅgatoṅga-vaḷanāḍu (l. 18). According to other
inscriptions at Kīḻappaḻuvūr, the name of the Śiva temple was
Tiruvālanduṟai-Mahādēva, in which
āl, ‘the banyan,’ is the Tamil
equivalent of
vaṭa, the first member of Vaṭamūlēśvara, the Sanskrit designation of
the temple. A Vishṇu temple at the same village, which was named
Vīra-Śōḻa-Viṇṇa-gar, is mentioned in line 28 of the subjoined inscription.
The date is the 20th year of the reign of
Kulōttuṅga I., when the assembly
of Śiṟupaḻuvūr sold one twentieth
vēli of land for one
kāśu to the mother
of a certain
Viruda-rājabhayaṁkara-Vāṇakōvaraiyar. This may have been
the chief of
Vāṇakōppāḍi, a district which is mentioned in an inscription at
Tirukkōvalūr (No. 126 of 1900). That he received his title from Kulōttuṅga I., follows from
the first portion of his name,
Viruda-rājabhayaṁkara, which, according
to the
Kaliṅgattu-Paraṇi (x. verse 25), was a surname of Kulōttuṅga I. Another
derivative of the same surname is the district of
Virudarāja-bhayaṁkara-vaḷanāḍu; Gaṅgaikoṇḍachōḷapuram and Tirumudukuṉṟam
(
i.e. Vr̥ddhā-chalam in the South Arcot district) belonged to
Mēṟkā-nāḍu, a subdivision of this district.
A Telugu
inscription of Kulōttuṅga I. mentions Manni-nāṇḍu as another sub-division of
the same district.
TEXT.
1 svasti śrī [||*] pukaḻ cūḻnta pu[ṇa]ri acaḻ
cū[ḻ*]n[ta] puvi[yi]l pon-nemiyaḷavum tan nemi naṭ(ā)[p]pa vi[ḷaṅ]ku
j[e]yamaka[ḷai] iḷaṅkopparu-vat[tu]ccakka-
2
rakoṭṭattu vikkira[ma]ttoḻilāl pu[tu]ma[ṇa]m puṇarntu matuva[r]aiyīṭ-ṭam vayirākarat[tu v]āri
a[yinun]ai[k]ko[n]ta[ḷa]va[r]ai[ca]r ta[n] taḷami-riya vāḷuṟai
kaḻi[t]-3
tuttoḷ vali kāṭṭipporppari naṭātti kirttiyai niṟutti
vaṭa[ti]cai v[ā]kai cūṭi tentic[ai t]emarukamalappūma[kaḷ] po[tu]maiyum ponni-yā[ṭ]ai(yum)4
nanṉilappāvai ta[ni]mai[yu]m tavara vantu
punitaṟti[ruma]ṇimakuṭam [u]rimaiyiṟc-cūṭi tanṉaṭi iraṇṭum
taṭamuṭiyākattonnilaventar cūṭa [mu][ṉ*][ṉai] manuva-5
tu peruṅ[ka]liyāṟu [va]ṟuppa ceṅkol ticaitoṟum cella
veṇku[ṭ]ai irunilaviḷākammeṅkaṇuntaṉatu tiruniḻal (veṇkuṭai)
ve[ṇṇi]lā[t]ti-6
kaḻa [oru]tani meruviṟpuli [vi]ḷaiyāṭa vārkaṭal
tīvā[nta]rattu pūpālar tiṟai viṭutta kalañcori raḷu muṟaimuṟai [ni]ṟppa vilaṅkiya t[e]nṉa-va[na] karu[n*]talai
pa[ru]ntalai-7
tti——tan ponakkarppuṟattiṭaikkiṭappa iññāḷ piṟkulappiṟai pol
niṟp-piḻai[v]en[ni]lum colletirkkoṭiṟṟallatu tan kai
vil[l]etir ko-8
ṭā vikkalan kallatar na[ṅ]kili [tu]ṭaṅki maṇalūr naṭuvin tu(ṭa)ṅkapattirai-yaḷavuṟṟu le[ṅ]kaṇum paṭṭa veṅkaḷuṟu
viṭṭa tan mā[ṉa]muṅ[kūṟi]ya [vī]ramuṅkiṭappa eṟi-9
na malai[ka]ḷum mutuku neḷip[pa] iḻi[nta] na[ti]ka[ḷum]
cuḻanṟuṭai[nt]oṭa [
viḻunta]
kaṭalkaḷum
talaivirintalamara kuṭa[tac]ait[tan]nāṭucantu tānum tā-naiyum pan[n]āḷīṭṭa(mum) pala-10
pala mutu[ku*]m pa[ya]ntetir māṟiya
jayapperuntiru[vu]m vāḷāloṇkaṇ maṭantaiyarīṭṭamu[m] mi[ḷ]ā[tu] kuṭutta veṅkari niraiyum kaṅkama[ṇ]ṭala-mu[m] ciṅka[ṇa]mennum
p[ā]ṇi ir-11
āṭum oruvi[cai]k[k]aikkoṇṭu iṇaiviyappukaḻoṭum
pāṇṭi[maṇ]ṭalaṅko-[ḷ]ḷa tiruviḷattaṭaittaruḷi m[au]varuparit[ta]laṅkaḷum poruparittalaṅka-12 ḷu[m] (pola) tantiravāriyu(m)muṭaittāyi vantu vaṭakaṭal
tenkaṭal paṭarvatu pol tan peruñcenaiyai evi pañcava(r)raivarum poruta porkaḷat-tañ-
13
ci veruvi neḷittoṭi araṇ[e]nappukka kāṭaṟattuṭaittu nāṭṭiṭaippaṭuttu ma[ṟ]ṟavartammai va[na]carar tiriyum poccai veñ[cu]ram[e]ṟṟi [k]oṟṟa-vicaijestambham14
ti[c]aitoṟum niṟutti muttin ci[l]āpamum muttamuḻ potiyalum
mattave-ṅkari paṭu[m]aiyatateyvavamum kanni[yu]m
kaikkoṇṭaruḷi tennāṭṭelai15
kāṭṭi kuṭamalaināṭṭuḷ[ḷa cāve]ṟ[el]lāntani vicumpeṟa māveṟiya
tan varuta[vi]ttalai[va]rai kuṟukalar kulaiya koṭṭāṟuḷp[pa]ṭa
neṟitoṟum nilaika(ḷ)[ḷi]ṭṭaru[ḷi ti]ṟa[l]16
koḷ vīrasi[ṃ]hā[sa]nam
tiri[ya*] vi[ṭ]ṭaru[ḷi] poṅkoḷiyāramum tirup-puyattalaṅ[ka]ḷum pol vīramu[m] ti[y]ākamum viḷaṅ[ka] p[ā*]rmicai mevalar vaṇaṅka
vīrasiṃhāsanattu a-17 vanimuḻutuṭaiyā(ḷ)ḷ[o]ṭum vī[ṟ]ṟirun[ta]ruḷiya ko
rā[ja]kecari[vanma]rāna [ti]ripuva[ṉa]ccak[ka]rava[tti]kaḷ
śrīkolottuṅ[ka]coḻatevarkku [y]āṇṭu irupatāva-
18 tu uttoṅkat[o]ṅka[vaḷa]n[ā]ṭṭukkunṟakkūṟṟattu
brahmat[e]ya[m] ci[ṟupa]ḻuvūr [sa]bhaiyom
vi[ru*]tarājapayaṅkaravāṇac[ova]raiyar taṅka[ḷ]ḷācci [c]oḻa-kulacu
ntaranviccā-
19 tiriyā[ḻ]vārkku sabhaivilaiyāka viṟṟukkuṭutta nilamā[va]tu
[|*] rājentra- [c]oḻavā[y*]kkālukku vaṭakku
pavitti[ram]āṇikkavatikkukkiḻakku mutal kaṇ-ṇāṟṟu iraṇ-
20
ṭām caturat[tu] ni[la]m nā[lum]āvil vaṭakkaṭaiy nilam orumāvil ki[ḻ]k-kaṭaiy nilam a[r]ai[m]āvum ivvatikkukkiḻakku
i[v]vā[y*]kkālukku vaṭakku [i]ra[ṇ]ṭā[ṅ]ka-21 ṇ[ṇ]āṟṟu iraṇṭāñcatira[m ni]la[m] n[ā]lumā[vi]l vaṭakka[ṭ]aiy
ni[la]m orumāvil m[e]ṟkkaṭaiy nilam araimāvum āka nilam orumā [|*] in-ni[la]m orumāvum ivaru-
22 kku viṟṟukkoḷvatāna emmilli[c]aiñca vilaipporu[ḷ] an[ṟā](ā)ṭu ṉalk-kācu [o]n[ṟu] [|*] ikkācu onṟum āvaṇakkaḷiye kaiccellaṟakkoṇṭu [vi]ṟṟu
vilaiyā-
23
vaṇa[m] ceyi[tu] kuṭut[t]om brahmate[yam] ciṟupaḻuvūr
sabhaiyom [|*] innilam oru[m]āvukkum ituve vilaiyolai āvatākavum itu[ve] po-ru[m]āvaṟu-24
[ti]ppo[ruḷci]lav[o]lai[y]āvatākavu[m] ituva[l*]latu v[e]ṟu porumāva-ṟutipporuḷccila[v]olai kāṭṭakkaṭavar allātārākavum
[|*] ippaṭi i-caiñ-25 cu ikkācu onṟu[m koṇ]ṭu innilam [o]rumāvum vilaikkaṟa viṟṟu poru-ḷaṟakkoṇṭom ciṟupaḻuvūr sabhaiyom [|*] ivarkaḷ paṇikka
ip[pi]-ramāṇam eḻutine-
26
n [ma]dhyastan pa[ḻuvūru]ṭaiyān
ā[yi]rattirunūṟṟuvan muṭikoṇṭānen i-v[ai] enneḻut[tu] [|*] ippaṭik[ku
c]ān[ta]maṅka[la]ttu pālāci[riya]n [ila]kkuvaṇa[ṉ]27
[kū]ttap[pa](n)nen ivai enneḻuttu [|*] ip[pa]ṭikku paḻuvū[r*]
ca[v]ā[nti] nārāṇanen ivai enneḻu[ta]tu [|*] itu cānti palāciriyan
viranā-rāya[ṇa]natu [|*] itu cā[vā]nti nārāyaṇan māṟan
[|*]28 yippaṭi aṟiven ivvūr vīracoḻaviṇṇaka(r)rāḻvār koyil tiru[v]ārā-ta[n]ai pa[ṇ]ṇum nārāyaṇan tiruvā[yi]kkulamuṭaiyānen [|*]
[i]ppaṭi aṟiven
29
ivvūr karumān [|*] itu pa[nm]ā[he]śva[rara]kṣai
uTRANSLATION.
(Line 17.) In the twentieth year (
of the reign) of king
Rājakēsarivarman,
alias) the emperor of the three worlds,
Śrī-Kulōttuṅga-Śōḻadēva, who
etc.
——we, the assembly of
Śiṟupaḻuvūr, a
brahmadēya) in
Kuṉṟa-kūṟṟam, (
a subdivision) of
Uttoṅgatoṅga-vaḷa-nāḍu, sold the following land at a price
(
settled by) the assembly to
Śōḻakulasundaraṉ-Vichchādiri
Āḻvār, the mother of
Vi[ru]darājabhayaṁkara-Vāṇakō[va]raiyar.
(L. 19.) One fortieth (
vēli) of land on the eastern side of the one twentieth
(
vēli) of land on the northern side of the four twentieths (
vēli) of land of
the second square of the first
kaṇṇāṟu) to the north of the
Rājēndra-Śōḻa) channel (
and) to the east of the
Pavitti-[ram]āṇikka road.
(L. 20.) And one fortieth (vēli) of land on the western side of the one twentieth
(vēli) of land on the northern side of the four twentieths (vēli) of land
(of) the second square of the second kaṇṇāṟu) to the east of this road
(and) to the north of this channel.
(L. 21.) Altogether, one twentieth (
vēli) of land. The price which we have to
receive from her for this one twentieth (
vēli) of land, (
and) on which we have
agreed, (
is) one good
kāśu current at the time.
(L. 22.) Having received this one
kāśu in full into the hand•••••
we, the assembly of the
brahmadēya) of
Śiṟupaḻuvūr, sold
(
the land) and made and gave a deed of sale. For this one twentieth (
vēli) of
land this alone shall be the record of sale, and this alone shall be the record of the final
payment of the money,
and they (
viz. the purchasers) shall not be
bound to produce another record of the final payment of the money besides this.
(L. 24.) Having thus agreed, having received this one kāśu, and having sold this
one twentieth (vēli) of land at the full price, we, the assembly of
Śiṟupaḻuvūr, have received the money in full.
(L. 25.) By their order, I, the
Madhyastha Pa[ḻuvūr-U]ḍaiyāṉ
Āyirattiru-nūṟṟuvaṉ Muḍikoṇḍāṉ, wrote this document
(
pramāṇa); this is my writing. I,
Pālā-śiriyaṉ[Ila]kkuvaṇaṉ
(Lakshmaṇa)
[Kū]ttappaṉ of
[Ś]ān[da]maṅgalam, (
know) this; this
is my writing. I,
Śa[v]āndi Nārāṇaṉ (
i.e. Nārāyaṇa) of
Paḻuvū[r], (
know) this; this is my writing. This (
is the writing) of
Śāndi Palāśiriyaṉ Vīranārāyaṇaṉ. This (
is the writing of)
Śā[vā]ndi Nārāyaṇaṉ Māṟaṉ. Thus do I know,
Nārāyaṇaṉ Tiruvā[yi]kkulam-Uḍaiyāṉ,
who performs the worship
of the temple of
Vīra-Śōḻa-Viṇṇagar-Āḻvār in this village. Thus
do I know, the blacksmith of this village. This (
is placed under) the protection of all
Māhēśvaras.
No. 72.——INSCRIPTION AT TIRUVIDAIMARUDUR.
This inscription (No. 132 of 1895) is engraved on the east wall of the second
prākāra
of the
Mahāliṅgasvāmin temple at
Tiruviḍaimarudūr in
the Kumbhakōṇam tāluka of the Tanjore district. This village is mentioned in
Tiruñāṉasambandar's
Dēvāram as
Iḍai-marudu. The Sanskrit
equivalent of this name is
Madhyārjuna,
in which
madhya corresponds to
iḍai, ‘the middle,’ and
arjuna to
marudu,
‘Terminalia alata.’ In the subjoined inscription the village is called
Tiruviḍaimarudil and its temple
Tiruviḍai-marud-Uḍaiyār (
i.e). the lord of Tiruviḍaimarudu). It belonged to
Tiraimūr-nāḍu, a subdivision of
Ulaguyyakkoṇḍa-Śōḻa-vaḷanāḍu.
The inscription records a grant of 120 sheep for two lamps. The
Pūjāris
of the temple and the inhabitants of Tiruviḍai-marudil and Tiraimūr were
appointed trustees of the grant.
Tiraimūr I do not find on the map;
but, as its inhabitants seem to have had a share in the management of the temple
at Tiruviḍaimarudūr, it was probably not far distant from the latter.
The date is the 172nd day of the 26th year of the reign of
Kulōttuṅga I.
The historical introduction agrees with that of the 20th year (No. 71 above), but adds that
the king conquered the
Kaliṅga-maṇḍalam (l. 4). Other inscriptions refer to a
single queen, who is styled ‘the mistress of the whole world,’
‘the mistress
of the whole earth,’
or ‘the mistress of the world,’
and
who is perhaps identical with
Madhurāntakī, the daughter of Rājēndradēva.
In addition to this queen,
the subjoined inscription
mentions three other queens,
viz. Dīnachintāmaṇi, Ēḻiśai-Vallabhī,
and
Tyāgavallī. Of the last of these the
Kaliṅgattu-Paraṇi
(x. verse 55) states that “she had the right to issue orders together with the orders of the
Śeṉṉi (
i.e. the Chōḷa king).”
TEXT.
1 ——||
svasti śrī ||——
pukaḻ [cū][ḻ*]nta puṇari akaḻ cūḻnta [pu]viyil
ponkemi aḷavum tan [n]emi naṭappa vi[ḷa]ṅku jayamakaḷai iḷaṅ[c]opparuvattuccak-karakoṭṭattu vikkiramattoḻilāṟputumaṇam puṇarntu matuva[r]ai
īṭṭam [vayi]rākarattu vāri a[yi]lmu[ṉai] ko[ntaḷava]raicar ta[n]
taḷami[ri]ya vāḷuṟai kaḻittu to[ḷ] vali kāṭṭi porppari naṭā[t]ti kir[t]tiyai [ni]ṟutti vaṭaticai vākai
[cū]ṭi[t]t[eṉ]ṟicaittemaru[kamalappūmaka]ḷ [po]tum[ai]yum p[o]ṉni[y]ā[ṭai]
naṉnilappāvai taṉi[mai]yum [ta]vir-ttu pu[ṉi]ta[ṟ]tirumaṇimakuṭam urimaiyiṟcūṭi taṉnaṭi iraṇṭuntaṭamuṭiyāka-ttonnilaventar cū[ṭi] mu[ṉṉai] manuvāṟu peruka kaliyāṟu va[ṟu]ppa ceṅkol
ticai-2
t[o]ṟuñcella ve[ṇ]kuṭai [i]runi[la]vi[ḷ]ākammeṅkaṇuntaṉātu
tirunila-veṇṇil[ā]ttica[ḻa]vorutaṉi meruviṟpuli viḷaiyāṭa vārkaṭaṟṟivāntara-ttuppūpālar tiṟai viṭutanta
[kala]ñc[o][ri] ca[ḷu]ṟu muṟai niṟ[pa] vila-ṅkiya piṟkulappiṟai pol [ni]ṟpiḻaiyeṉṉuñcolletirkkoṭiṟṟallatu taṉ kai
vil[l]etirkkoṭā [vi]kkalan kal[la]kar naṅ[ki]li tuṭaṅ[ki ma]-ṇa[lūr naṭuvena tu]ṅkaṭatti[r]ai [pu]katturatti veṅkaṇum
paṭ[ṭa] veṅkaḷiṟu[m] viṭṭa [ta]n [m]ānamuṅ[kū]ṟiya viramuṅkiṭappa eṟiṉa [ma]lai-kaḷu[mu]tuku neḷippa iḻiṉta
netikaḷuñkaḻa[ṉṟu]ṭaintoṭa viḻunta kaṭalkaḷunta[lai]virittala[ma]ra-3
kkuṭa[ti]caittaṉṉā[ḷu]kantu
tāṉuntā[n]aiyum pa[ṉ]ṉāḷiṭṭa palapala mu[tu]-ku[m]
payatte[ri m]āṟiya jayapperuna[ti]ruvum pa[ḻi]yu[ka]n[tu] kuṭutta pukaḻuñcelviyum vāḷāroṇkaṇ maṭantaiyariṭṭamum miḷātu kuṭutta veṅkari ṉi[r]aiyum
kaṅkama[ṇ]ṭala[mu]ñciṅka[ṇa]me[ṉ]ṉum pāṇiyiraṇṭu-m[o]ruvicai
kaikko[ṇ]ṭi[ṇ]ṭiya pukaḻoṭu[m] pāṇṭi[ma]ṇṭala[ṅ]-koḷ[ḷattiru]vu[ḷ]ḷattaṭaittu veḷ[ḷa]varuparitta[ra]ṅkamum porukarittaraṅ-kamum [ta]ṉtiravāriyumuṭaittāy vaṉtu vaṭakaṭal tenkaṭal
pāy[va*] polattaṉ peruñce[ṉaiy]aiyevippañcavar aiyvarum poruta por-4
kkaḷattañci veru neḷittoṭi araṇeṉappukka kāṭa[ṟa]ttuṭaittu nāṭṭaṭip-paṭuttu [ma]ṟṟavartammai vanacarar tiri[yu]m po[ṟ]ṟai veñcurameṟṟi k[o]-ṟṟavi[ja]ya[stambha]t[tic]ait[o]ṟum niṟutti mu[t]tiṉ
calāpamu[mu]ttamiṭ-potiya[lu]mat[ta]veṅkari
paṭumaiyyaccaiya(va)mum kanniyuṅkaikkoṇṭu ten-nāṭṭellai [k]āṭṭi
kuṭamalain[āṭṭu]ḷḷa cāveṟellām tani vita[m]peṟa māveṟiya varutanit[ta]laivaraikkuṟukalar kulaiyakkoṭṭāṟuṭa[pa]ṭa ne[ṟi]-toṟum nilaikaḷiṭṭaruḷi maṟipunal kali[ṅka]maṇṭalaṅ[k]aippaṭu[tta]ruḷi
tiṟa[l] koḷāruma tiru-5
ppuya[t]talaṅkalum po[l vi]ramum tiyāka[mu]m viḷaṅ[ka] pār
toḻacciva-niṭattumai(y)y[e]natti[ṉa]cintāmaṇi
puvaṉamuḻutuṭaiy[ā]ḷirup[pa] avaḷuṭaṉ kaṅkai viṟṟirunteṉa
[maṅ][k*]aiyar tilatam eḻicaiva[l]lapi eḻulaka[mu]-ṭaiyāḷ vāḻi
amar[ṉ]tinitiruppa ūḻiya[m] tirumālācattu piriyā[t]e-nta tirumakaḷ tikaḻenattiyāka[val]litta[m] ulakuṭaiyā[ḷi]ruppa
māvi[ṉi]l [pu]vanamuḻutu[ṭ]aiyāḷoṭum viṟ[ṟiru]ntaruḷiya
kovirājakesari[
panma]
rāṉa cakkiravattikaḷ śrīkulottuṅkac[o]ḻatevarkku yā[ṇ]ṭu 26
āvatu [ka]l veṭṭum pa[ṭi y]āṇṭu 26 āva[tu n]āḷ
172ṉāl ulakuyya[k]-6
k[o]ṇṭacoḻavaḷanāṭṭuttiraimurn[ā]ṭṭu uṭaiyār
tiruviṭaimarutuṭaiy[ār]-kkuttiru[n]ontāviḷakkukku [pa]ṭṭiyūr u[ṭai]yā[ṉ]
nampa[ṉ] ma[tu]rāna-ta[ka]te[va]nāṉa kulottuṅkacoḻa[viṟ]ai[nā]ṭṭu muventaveḷā[ṉ] v[ai]tta tiruno[n]tāviḷakkukkal veṭṭuvikkaveṉṟu
tiruviṭaimarutuṭaiyār [śrī]pātamulap[paṭṭu]ṭai
pañcācāriya[t]te[va]rkanmikaḷ [ti]raimur sa-bhaiyārk[ku]m tiruviṭaimarutil nakarattār[kku]m tiraimur ūr[ā*]rkkum śrīkāriyam vaṭacāttamaṅkalamuṭaiyāṉ kūttaṉ
comatevanā[ṉa] kaṉṉa[ki]-tarapāṇi muventave[ḷ]ā[ṉu]kkum śrī[m]āheśvarak[kaṇ]-7
kāṇi p[ā]ratāyaṉ [eṭu]ttapātam i[ṉ]puṟṟiruntānāṉa p[o]ṟkoyil nampi-[k]kum [kara]ṇattā[ṉuk]ku[m] śrī[mu]kam pirasātañceytaruḷi
varatatalai mel [k]oṇṭu pirasātappaṭṭu paṭ[ṭiyūru]ṭ[ai]yāṉ
nampaṉ maturāntakatevanāṉa kulottuṅkacoḻa[vi]ṟaināṭṭu [mu]ventaveḷāṉ vaitta [ti]runontā-vi[ḷak]ku iraṇṭiṉukku
vaitta āṭu 120 [|*]
[iv]vāṭu nūṟ[ṟiru]patum ko[ṇ]ṭu ekanāyakanāl
[nitta]m u[ri]y ney[ya]ṭṭuvatā[ka]kk[o]ṇṭa ma[ṉ]ṟāṭi tāmo[tira]ṉ veṇ[k]āṭaṉum
tevaṉ iṭaṅk[o]ṇṭāṉum [ma]ru[ta]ṉ t[e]vaṉu[m] paṭṭa[ṉ p]erṟāṉum inta
āṭu8
nūṟṟirupa[tu]ṅk[o][ṇ]ṭu nittam ekanā[ya]kanāl uriy ney
śantirātit[ta]val iṉney ta[ṇ]ṭi i[tti]runontāviḷakku iraṇṭum e[ri]ppikka
kaṭavomā-ṉom tevar kan[mi]kaḷuntiraimur sabhaiyārum tiruviṭaimarutil na[ka]ra-ttārum
tiraimur [ū]rāru[m] [||*] i[vai śrī]koyil [ka]ṇakku ko-ṟṟa[maṅka]lamuṭaiyāṉ arumoḻi poṟkāri eḻuttu [||*] itu panmāhe-śvara[rakṣ]ai || uTRANSLATION.
(Line 4.)
(
He) was pleased to seize the
Kaliṅga-maṇḍalam,
whose rivers were checked (
by dams), and was pleased to take his seat (
on the
throne) with the mistress of the whole world who remained (
his) chief consort,
while (
his) valour and liberality shone like (
his) necklace
acquired in warfare and (
like) the flower-garland on (
his) royal shoulders;
while (
all men on) earth worshipped (
him); while the mistress of the whole world,
Dīnachintā-maṇi, was present, as Umā near Śiva; while the mistress of
the seven worlds,
Ēḻiśai-Vallabhī,——may she prosper !——the ornament of
women, was calmly and joyfully seated, as Gaṅgā takes her seat with her (
viz. Umā);
(
and) while his (
i.e. the king's favourite) mistress of the world,
Tyāgavallī, possessing the splendour of Lakshmī who is inseparably clinging
to the bosom of Tirumāl (Vishṇu) to the end of the world, was present.
(L. 5.) In the 26th year (
of the reign) of this king
Rājakēsarivarman,
alias the emperor
Śrī-Kulōttuṅga-Śōḻadēva,——the
Pañchāchārya)
(who wears) a silk garment (
in honour of) the feet of the god
Tiruviḍaimarud-Uḍaiyār, and the
Pūjāris of the god were pleased to send a
letter (
śrīmugam) to the members of the assembly of
Tiraimūr, to the
citizens of
Tiruviḍaimarudil, to the villagers of
Tiraimūr, to the
temple-manager
Vaḍa-Śāttamaṅgalam-Uḍaiyāṉ Kūttaṉ
Sōmadēvaṉ,
alias Kaṉṉa[gi]darapāṇi-Mūvēndavēḷāṉ,
to the overseer of the
Śrī-Māhēśvaras,
[Eḍu]ttapādam
I[ṉ]buṟṟi-rundāṉ,
alias Poṟkōyil-Nambi,
of the Bhāradvāja (
gōtra), and to the accountant——to the effect that it
should be engraved on stone
that, on the 172nd day of the 26th year (
of
the king's reign),
Paṭṭiyūr-Uḍaiyāṉ Nambaṉ Madurāntakadēvaṉ,
alias Kulōttuṅga-Śōḻa-[Vi]ṟaināṭṭu Mūvēndavēḷāṉ, had
given a perpetual lamp
to (
the temple
of)
Tiruviḍaimarud-Uḍaiyār, the lord of
Tiraimūr-nāḍu, (
a
subdivision) of
Ulaguy-ya[kk]oṇḍa-Śōḻa-vaḷanāḍu.
(L. 7.) When (
this letter) arrived, (
the addressees) placed (
it) on
(
their) heads and felt honoured.
Paṭṭiyūr-Uḍaiyāṉ Nambaṉ
Madurāntakadēvaṉ,
alias Kulōttuṅga-Śōḻa-[Vi]ṟaināṭṭu
Mūvēndavēḷāṉ, had assigned 120 sheep for the two perpetual lamps given (
by
him), in order to supply one
uri) of ghee per day by the
E4kanāyakaṉ
(measure). These one hundred and twenty sheep were taken over by
Maṉṟāḍi
Tāmōdiraṉ (Dāmōdara)
Veṇgāḍaṉ, Dēvaṉ
Iḍaṅgoṇḍāṉ, Marudaṉ Dēvaṉ and
Paṭṭaṉ Peṟṟāṉ.
We, the
Pūjāris of the god, the members of the assembly of
Tiraimūr, the
citizens of
Tiruviḍaimarudil, and the villagers of
Tiraimūr, shall be bound
to levy, as long as the moon and the sun exist, this one
uri of ghee per day by the
E4kanāyakaṉ (measure) from (
the recipients of) these one hundred and twenty
sheep and to keep these two perpetual lamps burning.
(L. 8.) This (is) the writing of the accountant of the temple, Koṟṟamaṅgalam-Uḍaiyāṉ Arumoḻi Poṟkāri. This (is placed under) the protection of all
Māhēśvaras.
No. 73.——INSCRIPTION AT CHOLAPURAM.
The inscriptions of Kulōttuṅga I. inform us that he conquered and colonized
Kōṭṭāṟu.
This ancient town now belongs to the Travancore State
and is situated about 10 miles north of Cape Comorin and near the British Post Office.
“Nagercoil.” A temple named
Chōḷēśvara is now included in a quarter of Nagercoil
which bears the name
Chōḷapuram, while according to the subjoined inscription it
belonged to Kōṭṭāṟu itself. The inscription (No. 31 of 1896) is engraved on the north,
west and south walls of the first
prākāra of this temple.
The date is the 180th day of the [30]th year of the reign of
Kulōttuṅga I.
The historical introduction agrees on the whole with that of No. 72. But, among the
queens,
Dīnachintāmaṇi is omitted and
Tyāgavallī mentioned in the first
place. Hence it may be concluded that Dīnachintāmaṇi died between the 26th and 30th years of
the king's reign.
The inscription records that
Kulōttuṅga I. himself, while staying in his palace
at
Kāñchipuram, granted to the temple the village of
Āndāyakkuḍi, which
received the new name
Rājēndra-Śōḻa-nallūr. The temple itself, we are told, was
built by one of the king's officers and named
Rājēndra-Śōḻa-Īśvara. Both this
name and the new name of the village granted must have been chosen with reference either to
Rājēndra-Chōḷa II.,
the name which Kulōttuṅga I. bore during the first
few years of his reign, or to Rājēndra-Chōḷa I., the name of his maternal
grandfather.
Kōṭṭāṟu had the surname
Mummuḍi-Śōḻa-nallūr and belonged to
Nāñji-nāḍu,
a subdivision of
Uttama-Śōḻa-vaḷanāḍu, a district of
Rājarāja-Pāṇḍi-nāḍu.
The inscription is incomplete at the end, and lines 5 and 6 are so much damaged that
they cannot be published. They contain a detailed description of the boundaries of the
village granted and mention the villages of
Aḻagiya-Pāṇḍiyapuram (ll. 4 and 6),
Śivīndiram, Tarumapuram, Irāśak[ka]maṅgalam (l. 5),
Śillūr, and the temple of
Maṇivaṇ-ṇīśvara (l. 6).
TEXT.
1
svasti śrī [||*]
puka[ḻ] cūḻnta puṇari akaḻ cū[ḻ]nta
puviyiṟa[p]po[ṉ]ṉe-miyaḷavu[nta]ṉṉ[e]mi naṭappa viḷa[ṅ]ku
[ja]yamakaḷai iḷaṅkopparuvattuccak-karakoṭṭattu
vi[k]ki[ra]mattoḻilā[ṟpu]tumaṇam puṇarntu matuva[r]ai[yī]-ṭṭam [va]yirākarattu [v]āri
ayilmu[ṉai*]kkunta[ḷava]raica[r] ta[n ta]ḷamiri . ••••• [niṟutti]
vaṭa[ti]cai vākai [cū]ṭi[t]te[ṉ]ṟicai[t-t]emarukamalappūmakaḷ pantumai[yu]m poṉṉiyāṭai naṉṉi[lappā]v[ai taṉi-m]aiyun[ta]viru van[tu puṉita]ṟ[ti]rumaṇi[maku]ṭa[m] urimaiyiṟcūṭi[ttaṉ]ṉa-ṭi[yi]raṇṭuntaṭamuṭiyākattonnilav[enta]r [cūṭa] mu[ṉ]ṉai
[maṉuvāṟu pe]ru-kakkali[y]āṟu [vaṟuppac]ceṅkol ticai[t][o]ṟu[ñc]ella
[v]eṇkuṭai i[runila]vaḷā[ka]m [v]eṇkaṇuntaṉātu tiru[niḻa]l[ā]
veṇ[ṇi]lā[t]tikaḻa orutaṉi meruviṟ[pu]li viḷaiyāṭa
vā[rka]ṭaṟ[ṟī]pā[n]tarat[tu]ppūpar [ti]ṟai [vi]ṭu[tanta kalañ]co[ri kaḷi]ṟu
[mu[?]]••• [[?]ṅkiya] teṉ[ṉavaṉ karunta]lai [pa]ru[ntalaittiṭattaṉ]
p[oṉṉa]ka[r puṟattiṭaikki]ṭappa [iṉa-ṉā]ḷ [pi]ṟ[kula]p[piṟai p]ol niṟpi[ḻ]aiy[o]m[eṉuñ]col[l]e[ti]r k[o]ṭiṟṟalla[tu taṉ] kai villetir
ko[ṭ]ā veḷpula[t]taracu aḷat-tiyiliṭ[ṭa kaḷiṟṟaḷa]t[tī]ṭṭa[mu]m paṭ[ṭa v]e[m]pa[riyum vi]ṭ[ṭa taṉ māṉamuṅkūṟiṉa] vi[ramu]ṅkiṭappa eṟiṉa malai[kaḷumutuku] ne[ḷi]ppa [i]-ḻinta
[na]ti[ka]ḷuñcūḻaṉṟuṭainto-2
ṭa viḻunta kaṭalkaḷu[n]talaivirittalamarakkuṭatic[ai]ttaṉṉāḷukanta
tā[ṉu]n[t]āṉai-yum paṉṉāḷiṭṭa [pa]la[pa]la mu[tuku]m paya[t]te[ti]r
m[āṟi]ya [ja]yapperu-[n]tiruvum pa[ḻi]yukantu kuṭut[ta] pukaḻuñcelviyum vāḷāro[ṇ]kaṇ ma[ṭa]ntaiyariṭṭa[mum]
miḷātu [ku]ṭutta veṅ[ka]ri niraiyuṅkaṅkamaṇṭalamu-[ṅ]koṅkaṇatecamum
[p]āṇiyi[ra]ṇṭum oruvi[c]ai[k]kaikkoṇ[ṭīṇ*]ṭiya pu[ka]ḷoṭu
pāṇṭimaṇṭalamuṅkoḷḷat[ti]ruvuḷḷat[ta]ṭaittu veḷḷavarupari-t[ta]raṅka[mum p]oru[ka]rikkalaṅ[ka]ḷuntantira[v]āri[yumu]ṭaittā[y va]ntu va-ṭakaṭal teṉkaṭal [paṭa]rva[tu] pola[tta]ṉ p[e]ru[ñ]ce[ṉai] evippañca-varai[var] p[o]ru[ta] m[o][y]ka[ḷat]tañci veru neḷitt[o]ṭi [a]-raṇ[eṉappu]kka kāṭaṟa[t]tuṭai[ttu nāṭṭaṭipaṭut]tu
maṟṟa[var]tam[mai] vaṉacara[r] tiriyum [p]occ[ai]
veñcu[ra]m[e]ṟṟikkoṟṟavijaiyastampam [a]tticaitoṟu[m] niṟutta mut[ti]ṉ cilā[pa]mum muttamiṭ[pati]yi[ṉum] ma••• [pa]ṭum maiy[ya]cc[aiyyamuṅ]ka[ṉ]ṉi[yu]ṅk[ai]k[k]o[ṇ-ṭaruḷitteṉṉā]ṭ[ṭalai] kāṭṭi[y]
kaṭal[malainaṭ]ṭuḷaṉa cāveṟellā[n]-ta[ṉi] vi[cu]mpeṟa
m[āv]eṟiya [ta]ṉ varutaṉi[ttalai]varai[k]kuṟukalar kulai-yaka[k]oṭṭāṟuṭpaṭa n[e]ṟi[t]oṟunilaika[ḷi]ṭṭaru[ḷi]ttiṟal
koḷāramu[nti- ru]ppuyatta[la]ṅkaḷu[m] pol viramun[tiy]ākamu[m] vi[ḷa]ṅkappār toḻa-cciva[ṉi]ṭat[tu]-3
[mai*]yeṉat[ti]yākavalli ava[ṉi]muḻutuṭaiyāḷiruppa avaṉuṭaṉ kaṅkai viṟ-ṟirunteṉa [ma]ṅkaiyar tilata[m] eḻicaivalla[pi]
e[ḻula]kuṭai[y]ā[ḷ v]ā-ḻiya malarn[ti]ṉitiruppa ūḻiyu[m]
avaṉimuḻu[tu]ṭaiyāḷoṭum vīrasiṃhāsaṉa-ttu [vī*]ṟṟiru[n]taruḷiṉa [k]ovirājakecari[
panma]
rāṉa cakkaravarttikaḷ [śrī]ku-lo[t]tuṅ[ka]co[ḻa]t[e]var k[ā]ñcipu[rat]tu[k]k[oyiliṉuḷ]ḷ[ā]l a[ṭ-ṭa]tatu ve[ḷm]elaimaṇṭa[pa]m rājentiracoḻa[ṉi]l coṭṭai[yi]l
e[ḻu]-n[ta]ru[ḷiyi]runtu rājarājapp[ā]ṇ[ṭi]nāṭṭu
uttama[c]oḻa[va]ḷan[āṭ]ṭu [n]ā-ñcināṭṭukk[oṭṭ]āṟā[ṉa
mu]mmuṭico[ḻa]nal[lū]ril [c]oḻa[ma]ṇṭalattu maṇṇināṭṭu muḻaiyūruṭaiyāṉ araiyaṉ
maturāntakaṉāṉa kulottuṅ[ka]co-ḻakkeraḷarā[ja]ṉ eṭuppitta
irācentiracoḻaīśvaramuṭaiya mahā[
devar]-kku innāṭṭu āntāyakku[ṭik]ku kāṇikka[ṭaṉ kācu
eḻupat]toṉpa[tukku]ma n[e]llu muṉṉūṟṟirupattu nāṟkalattuk[ku]m
[i]rājentracoḻatevaṟku eṟiṉavāṇṭu eḻāvatu cela[vi]ṉ paṭi iṟai
kaṭṭiṉa māṭai nāṟpatta-[ñ]caraiye mummāvaraiyum yāṇ[
ṭu
30]
tāvatu mutal itteva[ṟ]ku veṇ-ṭu[niva]ntaṅkaḷukku iṟuppatāka ivvū-4
r muṉ [pi]yar tavirntu i[r]ājentracoḻana[l]lūreṉṉum piyarāl
ūrkkaḻa-ñcu kumarakkaccāṇamu[mī]ṉpāṭṭamu[m*] taṟiyi[ṟai
ta]ṭṭ[ār]ppāṭṭamu[m]ā-ṭaikkū[
liyunta]
ca[vanta]ṅk[ā]laḷa[vu]kū[li]yum uḷḷiṭṭa pāṭṭaṅka[ḷum] an-tarāyamum cilaku[ṭi]maiyum u[ṭpaṭa] yāṇṭu muppa[t]āvatu mutal teva-tā[ṉa]iṟai[yi]liyāka variyili[ṭa]t[ti]ruvāy mo[ḻi]ntaru[ḷi]ṉāreṉṟu tiru-[ma]nti[ra]volai keraḷāntakappallavaraya[ṉ] eḻuttiṉāl pukunta ti[ru]vāy[k]-keḻvi[p]pa[ṭi pu]ra[vari]tiṇaikkaḷanāyakam arumo[ḻi]tevava[ḷa]nāṭṭu
nākaṉ-kuṭai[y]āṉ pañcaneti tirukkaṇṇapuramuṭaiyāṉum mullūr kiḻavaṉ
veḷāṉ kumaraṉāṉa
kuvalaiyacuntaramuventaveḷāṉum
puravariti[ṇai]kka[ḷa]ttu mukaveṭ[ṭi i]rācacun[ta]ravaḷanāṭṭu ampa[r]nāṭṭu
aṇṭakkuṭaiyāṉ n[ā*]rāyaṇaṉ [ti]-ruc[ci]ṟṟam[pala]muṭai[yā]ṉu[m] ku.
[lūruṭaiy]ā[ṉ] a[r]aiyaṉ kuṭit[ā]ṅ-[kiy]ā[ṉa
i]r[ā]jan[ā*]rāya[ṇamū]ve[ntaveḷāṉum iru]n[tu y]ā[ṇṭu] ••• vatu nāḷ
nūṟṟeṇpatiṉāl tevatāṉa iṟai[yili]yāka va[riyili]-ṭṭatu [|*] ivvūr
k[o]ṉ irācarā[caṉ] ā[ṉa] k[o]lottuṅka[c]o-ḻa[n]āñ[ci]nāṭu[ṭ]ai[yā][ṉ*] ivvūrkku[c]camai[n]tu
perunāṉkellai [aṟaiolai] [|*] cey[ta] aṟ[ai]olaippa[ṭi] i[ta]ṟku kīḻpā[ṟke]llai
[a]ḻa-[ki]yapā[ṇṭiya]purattukku-5 [pp]oṉa [va]ḻik[ku] meṟku[m]••••
TRANSLATION.
[The historical introduction is the same as in No. 69, with the following differences.]
(Line 12 f. of No. 69.) For “Vikkalaṉ” No. 73 substitutes
“Vēḷpulattaraśu.”(L. 13 f. of No. 69.) “At Aḷatti there were lying low herds of elephants
abandoned (by him), the dead (bodies of his) fiery horses, his lost pride and
(his) boasted valour.”
(L. 16 of No. 69.) “(
The Chōḷa king) seized simultaneously the two countries
(
called)
Gaṅga-maṇḍalam and
Koṅgaṇa-dēśam,
troops of furious elephants,”
etc.[Instead of the passage in line 4 f. of No. 72, which was translated on page 158 above, No.
73 reads:] “(He) was pleased to take his seat on the throne of heroes for life-time
with the mistress of the whole earth, while (his) valour and liberality shone like
(his) necklace acquired in warfare and (like) the flower-garland on (his)
royal shoulders; while (all men on) earth worshipped (him); while the mistress of
the whole earth, Tyāgavallī, was present, as Umā near Śiva; (and) while the
mistress of the seven worlds, Ēḻiśai-Vallabhī,——may she prosper !——the ornament of
women, was pleasantly and joyfully seated, as Gaṅgā takes her seat with him (viz.
Śiva).”
(L. 3.) While this king
Rājakēsarivarman,
alias the emperor
Śrī-Kulōttuṅga-Śōḻadēva, was graciously seated on the
śoṭṭai (?) in the white (?)
maṇḍapa (called
after)
Rājēndra-Śōḻaṉ in the west of the octangular (court ?) within the royal
palace at
Kāñchi-puram,
he was pleased to order as
follows:——“To (
the god)
Mahādēva (
of the temple)
of
Rājēndra-Śōḻa-Īśvara, which
Araiyaṉ Madurāntakaṉ,
alias
Kulōttuṅga-Śōḻa-Kēraḷarājaṉ, the lord of
Muḻaiyūr in
Maṇṇi-nāḍu,
(
a district) of
Śōḻa-maṇḍalam, had caused to be built at
Kōṭṭāṟu,
alias)
Mummuḍi-Śōḻa-nallūr, in
Nāñji-nāḍu, (
a subdivision) of
Uttama-Śōḻa-vaḷanāḍu, (
a district) of
Rājarāja-Pāṇḍi-nāḍu,
shall be paid, for the expenses required by this god, from the [30]th year (
of my reign)
forty-five and a half, three twentieths and one fortieth
māḍai) by
(
the village of)
Āndāyakkuḍi in the same
nāḍu). According to
(
the settlement of) payments (
that had taken place) in the seventh year after the
accession of
Rājēndra-Śōḻadēva,
(
this) tax was paid instead
of the (
original) land-tax of seventy-nine
kāśu and three hundred and
twenty-four
kalam of paddy. The previous name of this village having been cancelled and
the name of
Rājēndra-Śōḻa-nallūr (
having been substituted), let it be
entered in the revenue-register (
vari) as a tax-free
dēva-dāna from the thirtieth year (
of my reign), including rents, internal
revenue,
and small rights, such as
ūr-kaḻañju, kumara-kachchāṇam,
the fishing-rent,
the tax on looms,
the rent of
the goldsmiths,
māḍai-kūli, daśavandam and
kāl-aḷavu-kūli.”
(L. 4.) In accordance with this royal order, received with the signature of the
royal secretary,
Kēraḷāntaka-Pallavarayaṉ, it was entered in the revenue-register
as a tax-free
dēvadāna on the one-hundred-and-eightieth day of the•••
th year (
of the king's reign) in the presence of the
Puravaritiṇaikkaḷa-nāyagam
Pañchanedi Tirukkaṇṇapuram-Uḍaiyāṉ, the lord of
Nāgaṉgu[ḍi] in
Arumoḻidēva-vaḷanāḍu;
Vēḷāṉ Kumaraṉ,
alias
Kuvalayasundara-Mūvēndavēḷāṉ, the headman of
Mullūr; the
Puravaritiṇaikkaḷattu-Mugaveṭṭi N[ā]rāyaṇaṉ
Tiruchchiṟṟambalam-Uḍaiyāṉ, the lord of
Aṇḍakku[ḍi] in
Ambar-nāḍu, (
a subdivision) of
Rājasundara-vaḷanāḍu;
and
Araiyaṉ Kuḍitāṅgi,
alias Rājan[ā]rāyaṇa-Mūvēndavēḷāṉ,
the lord of
Ku• [lūr]. The chief (
kōṉ) of this village,
Rājarājaṉ,
alias Kulōttuṅga-Śōḻa-Nāñjināḍ-Uḍaiyā[ṉ], (
drew up) a document specifying
the four great boundaries of this village. According to the document drawn up
(
by him), the eastern boundary of this (
village is) to the west of the road
leading to
Aḻagiya-Pāṇḍiyapuram.•• •••No. 74.——INSCRIPTION IN THE PANDAVA-PERUMAL TEMPLE.
This inscription (No. 18 of 1893) is engraved on the south wall of the Pāṇḍava-Perumāḷ temple at Conjeeveram. As in No. 68 above, the name of the
temple is given as Tiruppāḍagam (l. 3).
The date is the 39th year of the reign of Kulōttuṅga I. But the historical
introduc-tion agrees almost literally with an inscription of the 5th year in the
same temple (No. 68 above), while the intervening inscriptions (Nos. 69 to 73, 78, and Vol. II.
No. 58) contain much additional matter.
The inscription records that a merchant of Kāñchipuram paid two kaḻañju
and two mañjāḍi of gold to the Pūjāris of the temple, who pledged themselves
to have the god supplied daily with two nāḻi of curds.
TEXT.
1
svasti śrī [||*]
pukaḻ cū[ḻ*]nta puṇari akaḻ
cūḻnta puviyil ponnemiyaḷavu[nta]-nnemi na[ṭ]ātti viḷa[ṅ]ku jayamakaḷ iḷaṅko paruvattu
cakkarakoṭṭattu vikkiramattoḻilāl putumaṇam puṇarnta
va[ṉ]ka[ḷi*]ṟṟiṭṭa[m*] vaiyi-rākarattu v[ā*]ri aiyilmunaikkontaḷavarai[ca]r tantanamiri[ya]
vāḷu[ṟ]ai kaḻittu toḷ vali kāṭṭi porppari naṭātti [kī]rtti[y]ai
niṟutti vaṭatic[ai] vākai cūṭi tenticai temaru[ka]mala[ppū]maka[ḷ
pu]tu[m]aiyum p[o]nniyāṭai(yum) [
nanni]
lappāvaiyu[nta]nimaiyu[nta]vi[r*]ttu
[pu]nitarutiru-maṇimakuṭam [mu]ṟaimaiyil cūṭi
tannaṭi iraṇṭum taṭamuṭiyāka2
[t]on[nila]ventar cūṭa ponni matuvāṟu [p]e[ru]ka ka[li]yāṟu
vaṟappa ce-ṅko[l ti]cait[o]ṟuñ[c]ella [v]eṇkuṭai
iru[ni]lava[ḷ]ākameṅkaṇu- nta[n]ātu tirunilaveṇṇi[l]ātti[ka]ḻa
orutani meruvil puli viḷaiyāṭa āḻ-[ka]ṭal tivāntarattu pūvar tiṟai viṭutta kala[ṉ] co[ri*] kaḷuṟu muṟai niṟpa vi[ḷa]ṅkiya
tennavanaruntalai paruntalai[ttu]
ki[ṭa]ppa [na]ṉmaṇiyāramunti ruppu[ya]ttala[ṅ]kalum
tantu vīramum tiyākamum viḷaṅka pārmicai
mevalar vaṇaṅka [vī]rasiṃhāsanattu avanimuḻutuṭaiyāḷoṭum viṟṟiru-3
ntaruḷiya ko[vi]rājakesaripanmarāna
uṭaiyār śrīkulottuṅkacoḻatevarkku [y]āṇṭu muppattoṉ[pa]tāvatu
jayaṅk[o]ṇṭacoḻamaṇ[ṭa*]lattu eyirk-koṭṭattu
nakaraṅ[k]āñcipurattu tiruppāṭakattāḻvānaittiruvārātan[ai]
paṇṇum [bh]āradvāci
ninṟanārāyaṇapaṭṭanenum dū[da]kari tiruvara[ṅ]kam[ā]-ṇipaṭṭane[nu]m cilā[le*]k[ai] pa[ṇ*]ṇikkuṭutta paricāvatu
[|*] inna- ka[ra]ttu rājāṣriyapp[e]runteruvil irukku[m] vāṇiyaṉ
toṭṭaṅkiḻā-nātan coman [pa]kkal [n]āṅka[ḷ]
kaikkoṇ[ṭa] matu[r]āntakamāṭai-4
yoṭokkum poṉ kuṭiñaikkal niṟai irukaḻañce
i[ra]ṇṭu mañcā-ṭikkum p[o]licaiyāl ivvāḻ[vā*]nukku
nittap[pa]ṭikku [ni]nṟānnāl [i]runāḻi
taiyi[ra]mutu ce[y]kai[k*]ku
celuttakka[ṭa]vomākavumāṭaṭo-mākila celuttuvār pakkalippoṉ [ku]ṭukka
kaṭavomākavum [|*] ikkoyil kāṇi tavi[r*]ntu p[o]killipp[o]ṉ
oṭu[kki]p[p]okak[ka]ṭavomānom ivvi[ru]v[o]m ||——
TRANSLATION.
(Line 3.) In the thirty-ninth year (
of the reign) of king
Rājakēsarivarman,
alias the lord
Śrī-Kulōttuṅga-Śōḻadēva, who
etc.
——the following writing on stone was made and given by me,
Niṉṟanārāyaṇa-Bhaṭṭaṉ of the Bhāradvāja (
gōtra) and by
me,
Dū[da]kari Tiruvaraṅgamāṇi-Bhaṭṭaṉ, who are performing
the worship in the temple of
Tiruppāḍagatt-Āḻvāṉ at
Kāñchipuram, a
city in
Eyiṟkōṭṭam,
(
a district) of
Jayaṅgoṇḍa-Śōḻa-maṇḍalam. From
Tōṭṭaṅgiḻānādaṉ Sōmaṉ, a mer-chant who resides in the great street of
Rājāśraya in
this city, we have received two
kaḻañju and two
mañjāḍi of gold, weighed by
the standard of the city (
kuḍiñai-kal) (and) equal (
in fineness) to the
Madurāntaka-māḍai.
(L. 4.) Out of the interest from (this) we shall be bound to pay for supplying daily to
this god two nāḻi of curds by the Niṉṟāṉ (? measure). If we are not able
(to pay it), we shall be bound to make over this gold to those who will pay (it).
If (our) right (to serve) in this temple should cease, we two shall be bound to
refund this money before leaving.
No. 75.——INSCRIPTION AT TIRUKKALUKKUNRAM.
This inscription (No. 179 of 1894) is engraved on the south wall of the second
prākāra of the
Vēdagirīśvara temple at
Tirukkaḻukkuṉṟam.
It has been published before in a tentative manner by Mr. V. Kanakasabhai Pillai
in the
Indian Antiquary, Vol. XXI. p. 281 ff.
The date is the 42nd
year of the reign of
Kulōttuṅga I. (l. 11).
The inscription records that an inhabitant of Rājarājapuram (l. 17) made over
10
kāśu (l. 14) to the temple authorities, who purchased for this sum from the
villagers of
Vāṉavaṉmahādēvi-chaturvēdimaṅgalam (l. 11) some land for
maintaining the
Maṭha of
Naminandi-Aḍigaḷ at
Tirukkaḻukkuṉṟam (l. 14). As stated by Mr. Kanaka-sabhai,
the
person after whom this
Maṭha was named is one of the sixty-three devotees of Śiva,
whose lives are described in the
Periyapurāṇam.
Vāṉavaṉmahādēvi-chaturvēdimaṅgalam belonged to
Kumiḻi-nāḍu, a subdivision
of the district of
Āmūr-kōṭṭam (l. 11). The land purchased was situated in
Kīraippākkam, a hamlet in the west of that village (l. 12), and was bounded in the
east by
Uroḍagam, in the south by
Tāḻaivēḍu, in the west by
Uragambākkam, and in the north by
Taṇḍuṟai (l. 13). Kiraippākkam is the
modern
Kīrappākkam in the Chingleput tāluka. East of it the map
shows
Oragaḍam (No. 228), south of it
Tāḻambēḍu (No. 266), and north of
it
Taṇḍaṟai (No. 233). The
nāḍu to which these villages belonged is named
after
Kumiḻi in the same tāluka. The district of Āmūr-kōṭṭam owes
its name to the village of
Āmūr near
Māmallapuram,
which belonged to the subdivision
Āmūr-nāḍu.
From the Koṇḍyāta grant of Veṅkaṭa II.
it appears that there
was another district which also bore the name of Āmūr-kōṭṭam, but which was named after
the town of Āmūr or Āmbūr in the Vēlūr tāluka of the North Arcot district.
TEXT.
1
svasti śrī [||*]
[pu]kaḻ cū[ḻ*]nta puṇari akaḻ
cūḻnta puviyil poṉnemi a[ḷa]vuntaṉ [n]emi naṭappa
vi[ḷa]ṅku jayamakaḷiḷaṅkoppa[ruva]ttuccakkarako-ṭṭattu vikki[ra]mattoḻilāl
putumaṇam puṇa[r*]ntu ma[tu]varaiyīṭṭam vayirākarattu vāri ayilmu••••2
car entaḷamiriya vāḷuṟai kaḻittu toḷ vali
kāṭṭipporppari naṭāttik-kīrtti[yai] niṟutti vaṭaticai vākai cūṭi
teṉticai temarukamalappūmakaḷ potumaiyum poṉṉiāṭai(yum) naṉṉilappāvaiyum [ta]ṉimaiyum tavi-rt[tu] puṉi[ta]rutirumaṇimakuṭa[m]••••3
ṉṉaṭiyiraṇṭuntaṭamuṭiyākattoṉṉilaventar cūṭa muṉṉai
manuvāṟu p[e]rukak-kali[yā]ṟu [va]ṟu[ppa]cceṅkol ticait[o]ṟuñcella
veṇkuṭaiyirunila-vi[ḷā]kamm[e]ṅkaṇuntaṉātu [ti]runilaveṇṇilātti(lātti)kaḻa orutaṉi m[e]-ruviṟpuli
vi[ḷai].••••4
vāntarattu pūpālar tiṟai viṭuta[nta]
kalañcori kaḷi[ṟu] muṟai niṟpa vilaṅkiya teṉṉa[va]ṉ ka[ru]nta
[lai]ppa[ru]ntalaittiṭa taṉ poṉṉakar
puṟattiṭaikkiṭappa iṉṉā[ḷ] piṟkulappiṟai pol niṟpiḻai eṉṉu[m] colletir koṭiṟ-ṟallatu taṉ kai villetir koṭā leḻakulattara••••5
ṭamuṭṭa[ṭa] leḻpa[riyu]m keṭṭa taṉ m[ā]ṉamum [kū]ṟiṉa
vīramuṅkiṭappa eṟiṉa malaikaḷumutuku neḷippa iḻinta
ṉatikaḷuñcuḻaṉ[ṟu]ṭaintoṭa
viḻunta
kaṭa[l]kaḷuntalaivirittalamarakkuṭaticaikkāṭu [u]kanta
tāṉuntātaiyum paṉ-ṉāḷiṭṭa palapala mu[tu*]kum
[paya]tteti••••6
peruntiruvum paḻiyukantu kuṭutta pukaḻiṉ
celviyum vāḷāroṇ[ka]ṇ maṭa- nt[ai*]yarīṭṭamumīḷātu kuṭutta
veṅkari niraiyuṅkaṅkamaṇṭalamuñciṅkaṇame-ṉṉum pāṇiyiraṇṭum o[ruvi]cai
kaik[k]oṇṭīṇṭiya pukaḻoṭu pāṇṭi-maṇṭala••••7
ḷḷattaṭ[ai]ttu veḻparittalaṅkaḷum
p[o]ruparittalaṅkaḷunta[
ntiravā]
riyumuṭait-tāyppara[ntu] vaṭaticai teṉkaṭal pāy[va]tu
polattaṉ peruñceṉai-yaiyevippañcavaraivarum poruta (poruta) p[o]rkkaḷattañci
veru ne-ḷittoṭi araṇeṉap••••8
tu ṉāṭṭaṭippaṭuttu maṟṟavartammai vaṉacararākkikkoṟṟaveñcuram paṟṟi ko-ṟṟavijayastambhame[ḻi][l*] [pe]ṟa niṟutti
muttiṉ calā[pa]mum mutta[mi]ṭ-potiyalum mattavempari
mayyaccayyamuṅkaṉniyuṅkaikko[ṇ]ṭaruḷitteṉṉā-ṭṭellai kāṭṭikku[ṭa]••••9
veṟellāntaṉi vi[cu]mpeṟa eṟiya taṉ marukulattalaivaraikkuṟukalar kulaiyak-koṭṭāṟuṭpaṭa
neṟitoṟum nilaikaḷiṭṭaruḷi appulattalaṅkamuṅkaṅkama[ṇ-ṭa]laṅkaippaṭuttaruḷi tiṟai
koḷāramuntiruppuyattalaṅkamum pol
vīramunti- yākamum [vi]••••10 nta civa[ṉi]ṭattumaiyeṉattiyākavalli
[a]vaṉimuḻutuṭaiyāḷuṭaṉiruppa avaḷu-ṭaṉ kaṅkai
vīṟṟiru nteṉa maṅ[k*]aiyar tilatam eḻicaivallavi eḻulakamu-ṭai[y]āḷ [vā]ḻirum poṉṉinitiruppa ūḻi[yu]mavaṉimuḻutuṭaiyāḷoṭum
vīra- siṃhāsaṉattu
vīṟṟiruntaruḷiya••••
11
kkaravarttikaḷ śrīkulottuṅkacoḻadevarkku yāṇṭu
nāṟpattiraṇṭāvatu jaya-ṅkoṇṭacoḻamaṇṭalattu āmurk[k]oṭṭattukkumiḻināṭṭu vā[ṉa]van-mahādevicaturvvetimaṅkalattu
mahāsabhaiyom nilavilaiyāva[ṇa]kkaiyeḻu-ttu [|*]
kaḷattūrk[?]••••12
nāṭṭu ulakaḷantacoḻapuramāṉa cempiyantirukkaḻukkuṉṟattu
uṭaiyār tirukkaḻu-kkuṉṟamuṭaiyamahādevar koyilil
ā[
tid]
āsa[
r
caṇṭeśvara]
devaṟkku nā-ṅka[ḷ] maṭappuṟamāka vi[ṟ]ṟukkuṭutta nilamāvatu [|*] eṅkaḷur melpiṭākai [kī]raippākkam kāṭu koḷā••••13
ṭu veṭṭikkaṭṭai paṟittuttiru[t]tikkoḷvatākakkuṭutta nilattukku kiḻpārkke-llaiyuroṭaca[t]tellaiyuṟavum tenpāṟkellai
tāḻaiveṭṭellaiyuṟavum meṟ-pārkkellai u[ra]kamp[ā][kka*]ttellai [u]ṟavum
[vaṭap]āṟkellai [ta]ṇṭuṟai ellai uṟa[vu]m [|*] nā••••14
[vu] paṭṭa nīr[ni]lamu[m] puñcainilamumeṉo[k]kiṉa maramuṅ[kī]ṇokkakiṉa kiṇa-ṟum ivvūr maṭaiviḷākattirukkum naminanti
a[ṭi]kaḷ maṭattukku maṭa[p]puṟa- māka nā[ṅ]kaḷiṟai
iḻi[c]ci viṟṟukkuṭuttu vilai[yākka n]āṅka[ḷ] kaik-koṇ[ṭa a]ṉṟāṭu na[ṟ]kācu pattuṅkai••••15 ṟa viṟṟu poruḷa[ṟa]kkoṇṭu vilaiyāva[ṇa]ñceytu kuṭuttom
ma[h]ā[sa]-bh[ai]yom [|*] iṉṉilattukku vanta
ci[l]vari peruva[ri] maṟṟu ep-p[e]rppaṭṭatum nāṅkaḷ[e] iṟukka
kaṭavomāka sa[m]mati[tti]ṟ[ai i]ḻicci viṟṟukkuṭuttom [|*]
sabh[ai](ka)[kku] camainta
[kārā]m[pi]cceṭṭu [sarvv]ādi- ttaṉ
paṇiyāl••••
16
[paṭ]ṭaṉuma[ḻa]ppirāṟ[ku]mārasāmikkirama[vi]ttaṉum u[ṟu]ppuṭṭuraruḷāḷapaṭṭa-[ṉu]m pacumpuṟattu
śrīraṅkanātapaṭṭaṉu[m] u[ṟu]ppuṭiṭur
ca[ṅka]ranārāyaṇapaṭ-ṭaṉum
kura[va][c*]erittillai[kkū]tta[ka]kkikiramavittaṉu[m] ki[r]āñcittoṇa-cūrakkiramavittaṉum ivvaṉaiv[o]m [
candrar]
ā[ti]t••••17
[le]kai paṇṇikkuṭuttomahāsa[bh]aiy[o]m [|*]
ippaṭikku ivai vāṉava-ṉmahādevi uṭaiyāṉ ce[l]vaṉ
kuḻaiñāṉ eḻuttu ||——ittanma[m*] ceytān eyiṟkoṭṭattu
rājarājapurattu tevantainātaṉ
aruḷāḷa[n]āṉa kulottuṅkacoḻamāpotiyarāya[ṟaṉ]
||——i[t*]ta[ru]ma•••• ••TRANSLATION.
(Line 11.) In the forty-second year (
of the reign) of••••• the emperor
Śrī-Kulōttuṅga-Śōḻadēva, who
etc.
——we, the great assembly
of
Vāṉavaṉ-mahādēvi-chaturvēdimaṅgalam in
Kumiḻi-nāḍu,
(
a subdivision) of
Āmūr-kōṭṭam, (
a district) of
Jayaṅgoṇḍa-Śōḻa-maṇḍalam, (
drew up) a written deed of sale of land. We
sold the following land, for maintaining
a
Maṭha, to
Ādidāsa
[Chaṇḍēśvara]dēva in the temple of
Tirukkaḻukkuṉṟam-uḍaiya-Mahādēvar, the lord of
Ulagaḷanda-Śōḻapuram,
alias Śembiyaṉ-Tirukkaḻukkuṉṟam,
in
[Kaḷattūr]-nāḍu, (
a sub-division) of
Kaḷattūr-[kōṭṭam].
(L. 12.) The land sold (at) [Kī]raippākkam, a western hamlet of our village,
has to be reclaimed by cutting down••••• the jungle and removing the stumps.
(L. 13.) The eastern boundary of (this land) adjoins the boundary of Uroḍagam;
the southern boundary adjoins the boundary of Tāḻaivēḍu; the western boundary
adjoins the boundary of U[ra]gamb[ākka]m; and the northern boundary adjoins the
boundary of [Ta]ṇḍuṟai.
(L. 14.) Having freed from taxes the wet land and the dry land, the trees above and the
wells below, [enclosed within these four boundaries], and sold (
it) for maintaining
the
Maṭha of
Naminandi-Aḍigaḷ, which is situated in the
Maḍaiviḷāgam of this village, we received as price ten good
kāśu current at the time.
(L. 15.) Having sold••••• and having received the money in full, we, the great assembly,
made and gave a deed of sale. Having agreed that we alone should be bound to pay the small
taxes, the big taxes,
and any other (
tax) due on this land, we sold
(
it) free from taxes. By order of
[Karā]mbichcheṭṭu
[Sarv]ādittaṉ, who belonged (?) to the
sabhā, we,•••••
Bhaṭṭaṉ,
Ma[ḻa]ppirāṉ Kumārasāmi-Kramavittaṉ, Aruḷāḷa-Bhaṭṭaṉ of
Uṟuppuṭṭūr, Śrīraṅga-nātha-Bhaṭṭaṉ of
Paśumbuṟam, Śaṁkaranārāyaṇa-Bhaṭṭaṉ of
Uṟuppuṭṭūr, Tillaikkūtta-Kramavittaṉ of
Kura[va]ś[ē]ri, and
Dōṇaśūra-Kramavittaṉ
of
Kirāñji,——all these members of the great assembly made and gave
(
this) writing [on stone, to last as long as] the moon and the sun.
(L. 17.) This is the writing of
Vāṉavaṉmahādēvi-Uḍaiyāṉ Śelvaṉ
Kuḻaiñāṉ. This charity was made by me,
Dēvandainādaṉ Aruḷāḷaṉ,
alias Kulōttuṅga-Śōḻa-Māpodiyarāyaṉ,
of
Rājarājapuram in
Eyiṟkōṭṭam. This charity••• •••
No. 76.——INSCRIPTION IN THE JAMBUKESVARA TEMPLE.
This inscription (No. 31 of 1891) is engraved on the east wall of the second
prākāra
of the
Jambukēśvara temple
on the island of
Śrīraṅgam
near Trichinopoly. As stated in Vol. II. p. 253, the ancient name of the locality is
Tiruvāṉaikkā,
i.e. ‘the sacred elephant-grove,’ and the name of the temple
is derived from ‘the sacred white
jambū tree’ (
tiru-veṇ-ṇāval in Tamil). At
the time of the inscription, Tiruvāṉaikkā belonged to
Mīgōḻai, a subdivision of
the district of
Pāṇḍikulāśani-vaḷanāḍu.
The date is the 47th year of the reign of Kulōttuṅga I. A certain
Villavarāyaṉ had set up in the temple images of Ṛishabhavāhana,
i.e. Śiva riding on the bull, and of Pārvatī. To provide for the
requirements of these two images, he purchased from the temple authorities some land, whose
crop of paddy had to be made over to the temple.
TEXT.
1
svasti śrī [|]
pu[ka]ḻ cūḻnta pu[ṇari]lakaḻ cūḻnta
puviyil ponn[e]miyaḷa-vunta[n] ne[mi] naṭappa viḷaṅku
caya[maka]ḷaiyiḷaṅkopparuvattu cak[ka]rako ṭṭattu vikkiramattoḻilāl putumaṇam puṇarntu
matuvaraiyīṭṭa[m*] vayi-rākarattu vāri [a]yir-2
[muṉaira]takaca[n]taḷavaracā tan taḷamiriya vāḷuṟai kaḻittu
toḷ va[li] kāṭṭippor[ppa]ri [na]ṭāttikkīrttiyai [ni]ṟutti vaṭaticai vākai
cūṭit- tenticaittemarukamalappūmaka[ḷ] potumaiyum ponniyāṭai
naṉnila[p]pā-vaiyuntaṉimai[yunta]virap-3
puṉita[t]tirumaṇimakuṭam
urimaiyiṟ[cū]ṭittan[na]ṭiyira[ṇ]ṭuntaṭamuṭiyākattonnila-ve[n]tar cūṭa
mun[ṉai] ma[ṉu]vāṟu peruka kaliyāṟu vaṟuppa ce[ṅ]kol ticaitoṟuñcella
ve[ṇ]kuṭaiyirunila[vi]ḷākam ve[ṇka]ṇu[n]ta[ṉa]tu tiruniḻal
vi[ṇ]ṇi[l]āttikaḻa4
oruta[ni m]eruvil puli viḷaiyāṭa vārkaṭaṟṟivāntarattuppūpālar
tiṟai viṭu-tanta kala[ñ]c[o*][ri] kaḷiṟu muṟai niṟpa vilaṅki[ya
t]en[ṉa]van [ka]ru-ntalai paruntalaittiṭattan
p[o]n[ṉaka]r[ppu]ṟat[ti]ṭaikkiṭappavi[n]āḷ piṟ[ku]-lap[pi]ṟai pol
niṟpiḻai [e]n[ṉu]ñc[o]lleti[r k]oṭiṟṟa[l]-5
latu [ta]n kai villatu koṭā ve[ṟ]kulattara[ca]r
[a]ka[ti]yiṟpaṭṭa kaḷa-nta[ni]l paṭṭamu[m] pariyum
vi[ṭ]ṭa [ta]n mānamum kūṟina [vī]ramum [ki]-ṭappa eṟiṉa
ma[lai]ka[ḷu]mu[tu]ku neḷippa yiḻinta natikaḷu[ñ]cūḻaṉṟuṭai-ntoṭa viḻunta
[ka]ṭal[kaḷu]n[ta]lai[vi]rittalamarakkuṭa[tic]aittan[n]ā[ḷu]kantu
tā[ṉu]m tānai-6
na[yum] pannāḷiṭṭa palapala mutukum payantetir [m]āṟiṉa
jayapperu[n]tiruvum paḻi[yu]kantu kuṭutta pukaḻi[n] celviyum
vāḷā[r]oṇkaṇ maṭa[nt][ai*]yari-ṭṭamum
miḷātu kuṭutta veṅkari niraiyum kaṅkamaṇṭala[mum] ciṅkaṇamen-num
pā[ṇi]yira[ṇ]ṭum o[ru]vicai[kk]aikko[ṇ]-7
ṭiṇ[ṭi]ya pukaḻoṭu
pāṇṭimaṇṭalaṅkoḷḷattiruviḷattaṭaittu veḷḷavaru-parittaraṅkaḷum poruparittaḷaṅkaḷum
polatta[nti]ravā[riyu]muṭaittā[y] vantu
[va]ṭakaṭal te[n]kaṭa[l] paṭar[va]tu polatta[n] p[eru]ñce[ṉai]-yaiyevippañcavar aiva[rum] poruta [p]orkkaḷat-8 [ta]ñ[ci v]eru neḷittoṭi araṇenappukka kāṭaṟa[t]tuṭai[t]tu nāṭṭaṭip-paṭu[t]tu maṟṟa[va]r[ta]mmai vaṉa[cara]r tiriyum poccai
veñ[cu]rameṟṟi koṟṟavija[ya]stampantic[ai]t[o]ṟuniṟutti
muttin cal[ā]pamu[m] muttamiṭpo-[ti]yiluma[ttav]eṅ[ka]ri [pa]ṭu[ma]y-
9
yacca[y]yamuṅkanniyuṅkaikko[ṇ]ṭu pu[ni]tattennāṭṭellai
kāṭṭi[kkuṭa]malai[n]ā-ṭ[ṭu]ḷḷa cāv[e]ṟe[l]l[ān]tani vicumpeṟa
[mā]veṟiya tan varuta[ni]tta-lai[varaik]kuṟukalar
[ku]laiyakkoṭṭāṟuṭ[pa*]ṭa neṟi[t]oṟum ni[lai]kaḷiṭ-ṭaruḷit[ti][ṟa*]l
[koḷ vi]-10 [
rasi]
ṃhāsaṉan[ti]riya
viṭṭaru[ḷi]ppoṅko[ḷi]pāramuntiru[p]puyat[ta]laṅkalum pol vi[ra]muntiyākamum viḷaṅ[ka]ppār
micaiccivaniṭattumaiyenattiyāka-val[li] ulakuṭaiyāḷiruppa avaḷuṭan [ka]ṅkai
viṟṟirunte[na ma]ṅ[k*]ai-11
[ya]r tilata[m] eḻicaivallapi eḻu[laka]muṭai[y]āḷ vāḻi mala[r*]nti[ni]tiru-[ppa] ūḻiyuntirumālā[ka]ttup[piri]yātenṟu tirumakaḷirunteṉa
virasiṃhā- sa[ṉa]ttu
ulakumuṭai[y]āḷoṭum viṟṟiruntaru[ḷiya]
kovir[ā]jak[e]sari-patmarāna tiripuvanac[cakkara]-12
vatti[ka]ḷ śrīkulottuṅ[ka]coḻadevark[ku]
yā[ṇ]ṭu 47 āvatu pāṇṭikulā-canivaḷan[ā]ṭṭu mikoḻai devatānabrahmateyam
tiruvā[ṉai]k[k]āvil tiruve-ṇ[ṇā]val kiḻinitama[r*]ntaruḷiya [
tribhu]
vaṉa[pa]tikku mulabhr̥ttyanākiya [śa]-13
ṇ[ḍe]śvaran ā[d]eśam
jayaciṅkakula[k]ālavaḷanāṭṭu miceṅ[kiḷi]nāṭṭu
vaḷampakuṭi arayamakan mu[ṉai]yan arumoḻitevanā[ṉa] villavarāya[ṉu]kku nā[m]
viṟṟuk-kuṭutta nilamāvatu [|*] uṭaiyār tiruvāṉaikkāvuṭaiya [em]peru[mā]n
te-14
vatānam tenkarai [ū]rkaḷil p[ā]ṇṭikulācani[va]ḷanāṭṭu mīkoḻai
āḷikuṭi-yil iva[ṉu]kku viṟṟu[k]kuṭutta ni[lat]tukkicai nta
kiḻpārkkellai piḷḷai-koḷḷivāykkālukku meṟkum
ten[p]ār[k]kellai kaḷattil [va]ṭakkilakai-yvā-15
ykkālukku vaṭakkum mīpār[k]kellai uttamacilicca[ru]ppetimaṅkalattu ten-[pi]ṭākai putukku[ṭi]
ellaikku kiḻakkum vaṭapārkkellai tennāṟṟaṅkaraip-peruvaḻikku teṟku āka
iv[vi]cainta perunā[n]kellai[yuḷ]paṭṭa nilam16 4 nta [|*] innilam nāl[e] mukkālum ittevarkku yā[ṇ]ṭu nāṟpat[te]-ḻāvatu varai [pa]yirili
punceyyāykkuṭṭamu[ma]ṇṇumiṭṭukkiṭa[nta]maiyilannilam mu[ṉai]yan
[a]rumoḻitevanā[ṉa] villa[va]rā[yaṉu]kku viṟṟu[kkuṭu]t[tu]-
17 kkoḷvatāka emmilicai[ nta vi] laipporuḷ anṟāṭu
naṟkācu 4 pama [|*] [i]kkācu nāle
mākā[ṇi]yuṅk[ai]kkoṇ[ṭu] tiruvā[ṉai]kkāvuṭaiya em-perumā[n]
śrīpaṇṭārattu oṭukki muṉaiya[n] arum[o]ḻitevaṉāna [vi]lla-varāyaṉukku
viṟṟukku[ṭut*]-
18
tu ivan uṭaiyār tiruvāṉaikkāvuṭaiya emp[e]rumān k[o]yili[l] iṭaṅ-[kai]nāyakarenṟu eḻuntaruḷuvitta
iṣabhav[ā]haṉade[va]rkkum nampirāṭṭi-yārkku tirumañ[cana]ṅkaḷu[k]ku tiruvamirtupa[ṭik]ku iraṇṭu
tirunāḷi[lu]m i[ra]ṇ[ṭu] nāḷ tiruviḻā eḻuntaruḷukaikku
uḷ[ḷi][ṭṭu*]19
v[e]ṇṭum nimantaṅkaḷukku innila 4 nta
kallittirutti śrībhaṇṭārattu puncey varicai[y]āl veli onṟukku nel
aiṅkalamāka rājakesa[ri]mara[k]kālāl innilam nāle
mukkālu[k]kum aḷappat[āna] ja 23kaḷa vata ṅa [|*] in-nel irupattumukkalane irutū[ṇi][kkuṟu*]-20
ṇiyum aḷakkumaṭattil kār p[ā]ti [pacānam] pāti aḷappatākavum
[|*] [i]ti[l] mikiti ko[ṇ]ṭu [i]van iṭaṅkaināyaka[ren]ṟu
eḻu[nta]ruḷu-vitta
iṣabhavāhanadevarkkum nampirāṭṭi[yā]rkkum
tirumañcaṉapaṭika[ḷu]k-[ku]m tiruva[mu]tupaṭikkum ira[ṇ]ṭu tirunāḷilum
[i]ra[ṇṭu] nāḷ[e]ḻu-(ḷa)ntaru[ḷuk][aikku*]21
uḷḷiṭṭu ve[ṇṭu]nimantaṅkaḷukku nimantañceytu [kuṭu]ttom [|*]
mu[ṉai]yan [aru]m[oḻi]t[eva]nā[ṉa] villavarāya[nu]kku tiruvāṉaikkāvu[ṭ]aiya ema-p[e]rumānukku mulabhr̥ttyanākiya śaṇḍeśvaran [u]ḷ[ḷiṭ]ṭa ka[nmi]kaḷom [|*] itu
panmāheśvararakṣai [||*]TRANSLATION
(Line 11.) In the 47th year (
of the reign) of king
Rājakēsarivarman,
alias the emperor of the three worlds,
Śrī-Kulōttuṅga-Śōḻadēva, who
etc.——(at) the order of
Chaṇḍēśvara,
who is the chief servant of the lord of the three worlds who is pleased to reside under the
sacred white
jambū) tree (
tiru-veṇ-ṇāval) at
Tiruvāṉaikkā, a
dēvadāna (and)
brahmadēya in
Mīgōḻai, (
a subdivision) of
Pāṇḍikulāśani-vaḷanāḍu, we sold the following land to
Muṉaiyaṉ
Arumoḻidēvaṉ,
alias Villavarāyaṉ, the son of
Arayaṉ of
Vaḷambaguḍi in
Mīśeṅgiḷi-nāḍu, (
a subdivision) of
Jayasiṁha-kulakālavaḷanāḍu.
(L. 13.) The eastern boundary agreed on of the land which (
we) sold to him
at
Āḷiguḍi in
Mīgōḻai, (
a subdivision) of
Pāṇḍikulāśani-vaḷanāḍu, (
one) among the villages on the southern bank
(
of the Kāvērī) (
and) a
dēvadāna of the lord
Emberumāṉ
of
Tiruvāṉaikkā, (
is) to the west of the
Piḷḷaigoḷḷi) channel;
the southern boundary (
is) to the north of the
Agai channel on the north of the
thrashing-floor; the western boundary (
is) to the east of the boundary of
Pudukkuḍi, a hamlet on the south of
Uttamaśīli-chaturvēdimaṅgalam;
(
and) the northern boundary
(
is) to the south of the high road on the southern bank of the river. Altogether, 4(3/4)
(
vēli) of land, enclosed within these four great boundaries agreed on.
(L. 16.) As these four and three quarters (vēli) of land had been lying full of
holes and sand as uncultivated dry land until the forty-seventh year (of the reign) of
this king, we agreed to sell that land to Muṉaiyaṉ Arumoḻidēvaṉ, alias
Villavarāyaṉ, for a purchase-money of 4, 1/20, 1/80 good kāśu current at
the time.
(L. 17.) Having received these four, one twentieth and one eightieth kāśu and
having deposited (them) in the treasury of the temple of Emberumāṉ of
Tiruvāṉaikkā, (we) sold (the land) to Muṉaiyaṉ
Arumoḻidēvaṉ, alias) Villavarāyaṉ.
(L. 18.) Having dug and reclaimed these 4(3/4) (
vēli) of land, (
he) has to supply
for these four and three quarters (
vēli) of land to the temple treasury 23
kalam, 2
tūṇi and 1
kuṟuṇi of paddy by the
marakkāl (called after)
Rājakēsarin,
(
viz.) five
kalam for each
vēli at
the rate for dry land, for the expenses required by the god
Ṛishabhavāhana——whom he
had set up under the name
Iḍaṅgaināyagar in the temple of the
lord
Emberumāṉ of
Tiruvāṉaikkā——and by (
his) consort,
(
viz). for bathing the idols, for oblations, for carrying them about on two days at
(
each of) the two festivals,
etc.(L. 19.) If those twenty-three
kalam, two
tūṇi and one
kuṟuṇi of paddy
are supplied, half has to be supplied in
kār (and) half in
paśāṉam.
(L. 20.) Having received this in full, we made provision for the expenses required by the
god Ṛishabhavāhana whom he had set up under the name Iḍaṅgaināyagar,
and by (his) consort, (viz). for bathing the idols, for oblations, for carrying
them about on two days at (cach of) the two festivals, etc.
(L. 21.) (This is an agreement made by) us, the Pūjāris, including
Chaṇḍēśvara, who is the chief servant of Emberumāṉ of
Tiruvāṉaikkā, with Muṉaiyaṉ Arumoḻi-dēvaṉ, alias
Villavarāyaṉ. This (is placed under) the protection of all
Māhēśvaras.
No. 77.——INSCRIPTION AT KAVANTANDALAM.
In chronological order this inscription follows immediately after No. 67 above, and No. 78
after No. 68 above. It was found impossible to insert them in their proper places, because Nos.
64 to 76 had been already set up in pages when Nos. 77 and 78 were copied. Besides these two
records, the following inscriptions commencing with pukaḻmātu viḷaṅka were
copied in 1901, in addition to those noted under clause VIII. on page 126 above:——
30. 36th year: Teṉṉēri, No. 195 of 1901.
31. 41st year: do. No. 197 of 1901.
32. 42nd year: Achcharapākkam, No. 254 of 1901.
33. 43rd year: do. No. 259 of 1901.
34. 49th year: do. No. 256 of 1901.
The subjoined inscription (No. 206 of 1901) is engraved on the south wall of
the
Lakshmīnārāyaṇa temple at
Kāvāntaṇḍalam. The same temple contains
three earlier inscriptions (Nos. 207 to 209 of 1901), according to which it was built in the
time of the Gaṅga-Pallava king
Kampavarman by a certain
Mānasarpa from
Kuḷaṉūr in
Vēṅgai-nāḍu.
The inscription, which is incomplete, is dated in the 4th year of the reign of
Rājēndra-Chōḷa II., but omits the reference to his queen which occurs
in the Sōmaṅgalam inscription of the 3rd year (No. 67 above). It records the proceedings of a
meeting of the assembly of
Kāyvāṉtaṇḍalam (l. 3) in
Tamaṉūr-nāḍu, a
subdivision of the district of
Ūṟṟukkāṭṭu-kōṭṭam Kāvāntaṇḍalam,
Tamaṉūr
and Ūṟṟukkāḍu
are all included in the modern
Conjeeveram tāluka.
TEXT
1
svasti śrī [||*]
tiru ma[ṉni] viḷaṅka i[ru]kuvaṭaṉaiya taṉ toḷum
vā-ḷuṉtu[ṇai]yenakkeḻalar vañcaṉai kaṭa[
ntu vayi]
rākarattukku[ñ]carakkuḻām pala vāri aiñcalic[ca]kkarakoṭṭattārāvaraicaṉaittikku nikaḻattiṟai
koṇṭaruḷi arukkanutaiyatta(r)[ai]cai[yi]lirukku[m] kamalamaṉaiya ni[la]makaṭaṉṉai
muṉnāḷ kuḷitta[va*]ṉnāṉ
tirumālākikkeḻalākiyeṭut[taṉa] yātuñcaliyā vakaiyini-teṭuttu taṉ kuṭai-2
niḻalil i[ṉ]puṟaviruttittikirtiyum
puli[yu]ṉticaitoṟunaṭāttippukaḻu[nta]ru-mamum
puvitoṟuniṟutti vīramuṉtiyākamumānamuṅkaruṇaiyum urimaiccuṟṟa(mu)-mākappiriyātta[la*]nikaḻa ja[ya*]mu[m*] tānum vīṟṟiru[ntu
kulamaṇi]makuṭamu- ṟaimai[yi]ṟcū(ṭ)ṭi taṉ ka[ḻa]l tarātivar
cūṭacceṅkol nāvalampuvi-t[o]ṟuna[ṭā*]tti[ya]
kovirājakecarivatmarāṉa uṭaiyār
śrī[r]ājendracoḻa- devaṟkku yāṇṭu 4
āvatu jayaṅ-3
koṇṭacoḻamaṇṭala[ttu ūṟ]ṟukkāṭṭukkoṭṭat[tu] tamanūrnāṭṭu
brahmate-[yaṅ]kāyvāṉtaṇṭalamākiya ca[
tu]
[r]vvetimaṅkalattu
mahāsabhaiyom iv-vāṭṭai mr̥ścikanāyaṟṟu pūrvvapakṣattu ṣaṣṭiyuttiruvoṇamum peṟṟa vi[y]āḻakkiḻamai nā[ṉ]ṟu
nammur naṭu[vil] śrīkoyil vīṟṟi[ru]ttā[ḻ]-vār [ti]rumu[ṟṟa]tte atikāri[ka]ḷ coḻamūve[t]taveḷā(r)ru[m]
naṭanti- rukkakkūṭṭakkuṟaivaṟakkūṭiyi[ru]-4 [n]tu [paṇi]ppa paṇiyāṟpaṇi(y)[tta] e[ḻuttu] [|*] ik[?]••• •• pu uḷḷārum
nāṅkaḷum celut[ta*] m[ā*]ṭṭātu kiṭaṉtamaiyil mah[ā]sabhaiyom
kaṭavomāna [cittirai tiruvoṇat]tiruviḻ[ā*]•• ••••
TRANSLATION.
(Line 2.) Hail ! Prosperity ! In the 4th year (
of the reign) of king
Rājakēsarivarman,
alias the lord
Śrī-Rājēndra-Śōḻadēva, who
etc.
——we, the great assembly of
Kāyvāṉ-taṇḍalam,
alias Chaturvēdimaṅgalam, a
brahmadēya in
Tamaṉūr-nāḍu, (
a sub-division) of
Ūṟṟukkāṭṭu-kōṭṭam, (
a district) of
Jayaṅgoṇḍa-Śōḻa-maṇḍalam, being assembled, without a vacancy in the
assembly,
in the court (
muṟṟam) of the sacred temple
of
Vīṟṟirund-Āḻvār in the middle of our village on a Thursday which corresponded
to (
the day of) Tiruvōṇam (Śravaṇa) and to the sixth
tithi of the first
fortnight of the month of Vr̥śchika in this year,
ordered (
the
following) writing, while the magistrate
(
adhikār̥n)
Śōḻa-Mūvēndavēḷār also was walking
about.
(L. 4.) Whereas••••• and ourselves had been unable to pay••••• which was due from us, the
great assembly, [at] the festivals (on the days) of Śittirai (and)
Tiruvōṇam•••••
No. 78.——INSCRIPTION AT PERUMBER.
This inscription (No. 264 of 1901) is engraved on the west wall of a
maṇḍapa in
front of the
Tāndōṉṟīśvara temple at
Perumbēr in the Madurāntakam
tāluka of the Chingleput district. The ancient name of the temple was
Śrīkaraṇīśvara (l. 22), and that of the village was
Perumbēṟūr (ll.
22 and 23). From this and other inscriptions we learn that
Śrī-Madurāntaka-chaturvēdimaṅgalam, which is the modern
Madurāntakam,
formed a separate division of the district of
Kaḷattūr-kōṭṭam (l. 21); that
Achcharapākkam (9 miles south-south-west of
Madurāntakam) was a quarter of it; and that
Perumbēṟūr (3 miles south-west of
Achcharapākkam) was a hamlet on the south of it (l. 22).
The date is the 11th year of the reign of Kulōttuṅga I. (l. 20 f.). As stated in
the introductory remarks to this chapter (p. 129 f.), the inscription carries the account of
the king's achievements as far as the defeat of Vikkalaṉ and the conquest of
Gaṅga-maṇḍalam and Śiṅgaṇam. It records that the assembly
of Madurāntakam remitted the taxes on certain land at Perumbēṟūr in favour of the temple,
and breaks off with the signatures of a number of citizens in charge of different portions
(śēri) of the city, which were named after Chōḷa kings.
To the list of inscriptions opening with pukaḻ cūḻnta puṇari on p. 125 f. the
following one, which I had overlooked, must be added:——
16. 15th year: Kaḍappēri near Madurāntakam, No. 138 of 1896.
TEXT.
1 svasti śrī [||*] pukaḻ cūḻnta [pu]ṇa[ri] akaḻ
[cū]ḻnta puviyilpp[oṉ]ne[mi]-
2 yaḷavum tan nemi naṭappa viḷa[ṅ]ku jayamakaḷai i[ḷaṅ]k[op]paruvat[tu]-
3
ccakkarakoṭṭattu vikkiramattoḻilālpputumaṇam puṇarntu [ma]tuva-4
[r]aiyiṭṭa[m] vayirākarattu vāri
ayilmu[ṉaik]kuntaḷavar[ai]car tantaḷamiriya vā-ḷuṟai kaḻi[ttu]5
toḷ va[li] kāṭṭikki[r]ttiyai niṟuttipporppari naṭātti
vaṭati[cai] vā-kai cūṭitte[ṉ]-6 ṟicaittemarukamala[p]pūmakaḷ potu[m]aiyum po[ṉṉi]yāṭai
[naṉṉilappāv]ai ta[ṉimai]-
7 yuntavira vantu
pu[ṉi]tarutirumaṇimakuṭa[mu]ri[m]aiyiṟ[cū]ṭi
[taṉṉa]ṭiyiraṇṭuntaṭa-mu[ṭiyā]kat[to]-
8
[ṉṉi]laventar cūṭa [mu]ṉ[ṉai maṉu]vāṟu perukka kaliyāṟu vaṟuppa ce-[ṅko]l ti[c]ai-9 [t]oṟuñcella veṇkuṭai irunilavaḷākameṅka[
ṇuntaṉā] tu tirunila[v]eṇṇi-
10
[l]ā[tti]kaḻa oruta[ṉi] meruviṟpuli viḷaiyāṭa vārkaṭal tivāntarattuppūpati-yar
[vi]ṭunta kalañc[o*]-11 ri kaḷiṟu [muṟ]ai ni[ṟ]pa [vi]la[ṅ]kiya [t]eṉṉavaṉ
karunta[lai] pa[ru]ntalaittiṭa taṉ
poṉṉaka[r]p[pu]ṟattiṭaikkiṭa[ppa]-
12
viṉṉāḷppiṟ[cū]lappiṟai pol niṟpiḻaiyeṉeṉu[ñ]colletir k[oṭi]ṟṟa-llatu taṉ k[ai]13
[viccalle]tir koṭā vikkalaṉ ka[l]lanar naṅkili
[tu]ṭa[ṅ]ki maṇa[ṉū]r naṭuveṉa[ttuṅka]pa[ttir]aiya[ḷa]-14
[vum] eṅkaṇum paṭṭa veṅkaḷaṟum viṭṭa [ta]ṉ
[m]āṉa[mu]ṅkūṟiya viramuṅ-kiṭappa [e]ṟiṉa
ma[lai]kaḷu[mu]-15 [tu]ku neḷip[pavi]ḻinta
natika[ḷu]ñcuḻaṉṟuṭ[ai]ntoṭa viḻunta
kaṭaluntalaiviri[tta]-lamarakkuṭatic[ai]-
16
ttaṉṉā[ḷu]ka[
ntu t]
ā[ṉu]ntā[ṉai]yum pa[ṉ]ṉāḷiṭṭa [pa]lapala mutukuppayat[t]e-[ti]r māṟiya jaya[p]-17
perunti[ru]vu[m] paḻi[yu]kantu kuṭutta
pukaḻi[ṉ] ce[l]viyum vā[ḷ]āmiṭṭa maṭa-
ntaiyariṭṭamumiḷā[tu] ku[ṭu]-18
tta ve[ṅkari nir]aiyu[ṅ]kaṅkamaṇṭalamuñciṅka[ṇaṉ]v[e]ṉ[ṉu]m
pāṇiyiraṇ-ṭu[m oruvic]ai kai[k]-19
koṇ[ṭā]ra[
munti]
ruppuyattalaṅka[lu]m pol viramuntiyākamum viḷaṅkappār[mi-c]ai mevala[r
va]-20
[ṇa]ṅka [viṟṟi]runta[ru]ḷiya
kovirājakecaripanmarā[na] u[ṭ]aiyār śrīkul[o]-ttuṅkacoḻadevaṟku [y]āṇṭu patinoṉṟā-21
vatu ||——
jayagkoṇṭacoḻamaṇṭalattu ka[ḷa]ttūrkkoṭṭattu
taniyur śrīma-turāntaka[ca]tuvve[r] timaṅka[la]ttu
p[e*]-22
ruṅkuṟisa[bh]aiyom eḻuttu [|*] namurttenpiṭākai p[e]rumpeṟūril śrīkara[ṇi]śvaramuṭai[ya] mahādevar
kā[ṇi]y[āṉa*]23
[iṟ]ai[ni]lam perumpe[
ṟūr
śrīkr̥ṣṇapuravāykkālukku va]
ṭa[kku] muta[ṟka-ṇā]ṟṟu maturāntaka[va]tikku kiḻakku [mu]ṉṟām [ca]tiram p[ā]ṭa[ka][m e*]-24
[ṭ]ṭum nālāñca[ti]ra[ttu] ka . [ḻa]• [m] [|*]
iraṇṭāṅka[ṇā]ṟṟu [ivvatikku kiḻakku muṉṟāñcatiram] pāṭakam
eṭṭum nālāñcatiram pāṭa-kam eḻu[m]25
[ai]ñcāñcatira[m] pāṭakamelainālil vaṭakka[ṭ]aiy pāṭakamuṉṟum [|*] muṉ-ṟāṅkaṇā[ṟ]ṟu iv[vati]kku kiḻakku
nālāñcatirattu vaṭakka[ṭ]aiyppā[ṭa]-26
[ka]m iraṇṭe kālum [|*] ākappāṭakam muppattiraṇṭe
k[ā]lināṟpo[ṉ] patinorukaḻañce mu[kk]āle mañcāṭiyumiraṇṭu [m]āvum [|*]
koyilil t[e]-27 [ṟ]ku eḻumāva[r]ai e[ṟṟi] pon pa[ṉṉi]ruka[ḻa]ñcu[m]
i[t*]devaṟku iṟ[aiyi]liyāka cantrātittava[r]ai
i[ṟaiyiliy]ākakka[l]li[lum] cempi[lu]m veṭṭuvit[tu k]-
28 kāḷakkaṭavarkaḷā[ka]vu[m*] antarāyamakaṇmai koḷātomākavum
kuṭuttom pe-ruṅkuṟisa[bh]ai[y]o[m] [|*] pa[ṇi]ttār
śrīmaturāntakacceri ira-
29
[ā]yūr coṭṭai kovintapaṭṭarum ci[pa]rāntakacceri uṟuppuṭṭuru kunṟa-kā[ḷi] som(ai)yājiyārum śrīirumuṭi[c]oḻacceri nampūr
kāṭṭukai nā-rāya[ṇa]kramavi-30
[ttaru]m śrīciṅkaḷānta[ka]cceri araṇaippuṟattu
śrīkr̥ṣṇapaṭṭarum śrīviracoḻa-cceri
pippirai nār[ā]ya[ṇa]paṭṭasarvva[
kratu]
vājape[y*]yājiyārum śrī-ko[ta]•••••TRANSLATION.
(Line 1.) Hail ! Prosperity ! While the wheel of his (authority) went as far as
the golden circle (i.e. Mount Mēru) on the earth, which was surrounded by the
moat of the sea, that was (again) surrounded by (his) fame, (the king)
newly wedded, in the time (when he was still) heir-apparent, the brilliant goddess of
Victory at Śakkarakōṭṭam by deeds of valour and seized a herd of mountains of rut
(i.e). rutting elephants) at Vayirāgaram.
(L. 4.) (He) unsheathed (his) sword, showed the strength of (his) arm,
established (his) fame, and spurred (his) war-steed, so that the army of the king
of Kuntaḷa, (whose spear had) a sharp point, retreated.
(L. 5.) Having put on the garland of (the victory over) the Northern region, (he)
came to put a stop to the prostitution of the goddess with the sweet and excellent
lotus-flower (i.e. Lakshmī) of the Southern region and to the loneliness of the goddess
of the good country whose garment is the Poṉṉi, and put on by right (of
inheritance) the pure royal crown of jewels, while the kings of the old earth bore his two
feet (on their heads) as a large crown.
(L. 8.) The river (of the rules) of the ancient king Manu swelled, (and)
the river (of the sins) of the Kali (age) dried up. (His) sceptre swayed
over every region; the heavenly white light of (his) white parasol shone everywhere
(on) the circle of the great earth; (and his) tiger(-banner) fluttered
unrivalled on the Mēru (mountain).
(L. 10.) (Before him) stood a row of elephants showering jewels, which were
presented by the kings of remote islands whose girdle is the sea.
(L. 11.) The excellent head of the refractory king of the South (i.e. the
Pāṇḍya) lay outside his (viz). Kulōttuṅga's) beautiful city, being pecked
by kites.
(L. 12.) Not only did the speech (
of Vikkalaṉ):——“After this day a permanent blemish
(
will attach to Kulōttuṅga), as (
to) the crescent (
which is the origin) of
(
his) family,”
—— turn out wrong, but the bow (
in) the hand of
Vikkalaṉ was not (
even) bent against (
the enemy).
(L. 13.) Everywhere from Naṅgili of rocky roads——with Maṇalūr in the
middle—— to the Tuṅgabhadrā, there were lying low the dead (bodies of his)
furious elephants, his lost pride and (his) boasted valour.
(L. 14.) The very mountains which (he) ascended bent their backs; the very
rivers into which (he) descended eddied and breached (the banks) in their course;
(and) the very sea into which (he) plunged became troubled and agitated.
(L. 15.) (The Chōḷa king) seized simultaneously the two countries called
Gaṅga-maṇḍalam and Śiṅgaṇam, troops of furious elephants
which had been irretrievably abandoned (by the enemy), crowds of women, (the angles
of) whose beautiful eyes were as pointed as daggers, the goddess of Fame, who gladly
brought disgrace (on Vikkalaṉ), and the great goddess of Victory, who changed to the
opposite (side) and caused (Vikkalaṉ) himself, who was desirous of the rule over the
Western region, and (his) army to turn their backs again and again on many days.
(L. 19.) (He) was pleased to be seated (on the throne), while (his) valour
and liberality shone like (his) necklace and (like) the flower-garland on
(his) royal shoulders, (and) while (all his) enemies prostrated themselves
on the ground.
(L. 20.) In the eleventh year (of the reign) of this king Rājakēsarivarman,
alias the lord Śrī-Kulōttuṅga-Śōḻadēva.
(L. 21.) The writing of us, the great assembly
of
Śrī-Madurāntaka-chaturvēdi-maṅgalam, an independent village
in
Kaḷattūr-kōṭṭam, (
a district) of
Jayaṅgoṇḍa-Śōḻa-maṇḍalam.
(L. 22.) We, the great assembly, have granted that (
the following) tax-paying
land, which is the property (
kāṇi) of (
the god)
Mahādēva of the
Śrīkaraṇīśvara (
temple) in
Perumbēṟūr, a hamlet
in the south of our village, shall be caused to be engraved on stone and on copper (
as
belonging) to this god (
and) as free from taxes as long as the moon and the sun
shall last, and that we shall not levy (on it the taxes called)
antarāya (and)
magaṇmai:——Eight
pāḍagam
(of) the third square to the east of the
Madurāntaka road in the first
kaṇāṟu to the north [of the
Śrīkr̥shṇapura channel]
(
at)
Perumbēṟūr, [and four (
pāḍagam) on the east] of the fourth
square. Eight
pāḍagam (of) [the third square to the east of the same road] in the
second
kaṇāṟu, seven
pāḍagam (of) the fourth square, and three
pāḍagam on the northern side of the four
pāḍagam on the west (
of) the
fifth square. Two and a quarter
pāḍagam) on the northern side of the fourth square to
the east of the same road in the third
kaṇāṟu. Altogether, thirty-two and a
quarter
pāḍagam (The tax due) on (
this land is) eleven and three quarters
kaḻañju and one and two tenths
mañjāḍi of gold.
Having added to this (
sum) from the temple (
funds) seven tenths and
one twentieth (
mañjāḍi), (the total is) twelve
kaḻañju) of gold.
(L. 28.) (
The above) was ordered by
Śoṭṭai
Gōvindabhaṭṭar of
Irāyūr,
(
in charge of)
Śrī-Madurāntakachchēri; Kuṉṟakāḷi Sōmayājiyār of
Uṟuppuṭṭūr,
(
in charge of)
Śrī-Parāntakachchēri; Kāṭṭugai
Nārāyaṇa-Kramavittar of
Nambūr, (
in charge of)
Śrī-Irumuḍi-Sōḻachchēri; Śrīkr̥shṇabhaṭṭar of
Araṇaippuṟam,
(
in charge of)
Śrī-Siṁhaḷāntakachchēri;
Nārāyaṇabhaṭṭa-Sarvakratuvājapē[ya]yājiyār of
Pippirai, (
in charge
of)
Śrī-Vīra-Śōḻachchēri•••••POSTSCRIPT.
Before concluding this chapter on the inscriptions of Kulōttuṅga I. I have to make some
additional remarks on the names of his queens.
In the introduction to the
inscriptions of his son Vikrama-Chōḷa (page 182 below) it will be shown that the official
title of the chief queen is often mentioned twice——first in connection with her proper name,
and a second time immediately before the name of the king himself, with whom she is stated to
be seated on the throne. If we re-examine the inscriptions of Kulōttuṅga I. in the light of
this observa-tion, we find that, in an inscription of his 26th year (No. 72 above),
there are mentioned (1)
Dīnachintāmaṇi with the title Bhuvanamuḻuduḍaiyāḷ, (2)
Ēḻiśai-Vallabhī with the title Ēḻulagamuḍaiyāḷ, (3)
Tyāgavallī
with the title Ulaguḍaiyāḷ, and (4) once more
Bhuvanamuḻuduḍaiyāḷ (
i.e.
Dīnachintāmaṇi) as seated on the throne with the king. In two inscriptions of the 30th and
42nd years (Nos. 73 and 75 above) the order is (1)
Tyāga-vallī
Avanimuḻuduḍaiyāḷ, (2)
Ēḻiśai-Vallabhī Ēḻulaguḍaiyāḷ or Ēḻulagamuḍaiyāḷ,
and (3) again
Avanimuḻuduḍaiyāḷ (
i.e. Tyāgavallī). In two
inscriptions of the 45th and 47th years
we have (1)
Tyāgavallī
Ulaguḍaiyāḷ and (2)
Ēḻiśai-Vallabhī Ēḻulagamu-ḍaiyāḷ, and No.
76 adds
Ulagumuḍaiyāḷ (
i.e. Tyāgavallī) a second time. It follows
from these references that in A.D. 1095-96 Dīnachintāmaṇi occupied the place of chief queen,
while Ēḻiśai-Vallabhī and Tyāgavallī were the second and third queens. In A. D.
1099-1100 Dīnachintāmaṇi had died, Tyāgavallī had been made chief queen, and
Ēḻiśai-Vallabhī remained second queen. This arrangement was still in force in A.D. 1116-17
(No. 76 above). It follows further that the title
Ulaguḍaiyāḷ, which occurs in
inscriptions of A.D. 1114-15 to 1117-18,
must be referred to Tyāgavallī.
The title
Bhuvanamuḻuduḍaiyāḷ or
Avani-muḻuduḍaiyāḷ,
which is found in numerous inscriptions between A.D. 1072-73 (No. 67 above) and A.D.
1118-19,
was first borne by Dīnachintāmaṇi (No. 72 above) and after-wards, besides the title Ulaguḍaiyāḷ, by Tyāgavallī (Nos. 73 and 75 above).
Dīnachintā-maṇi is perhaps identical with the
Madhurāntakī
of the Chellūr and Piṭhāpuram plates of Vīra-Chōḍa,
which are dated in
A.D. 1090-91 and 1092-93, respectively.
It may be noted in passing that the
Tamil poem
Kaliṅgattu-Paraṇi must have been composed later than A.D. 1095-96, because
in this year Dīnachintāmaṇi was still alive, while the poem already mentions
Tyāgavallī as chief queen.
VII.——INSCRIPTIONS OF VIKRAMA-CHOLA.
The following is a list of the inscriptions of Vikrama-Chōḷa, the son and
successor of Kulōttuṅga I., which have been copied so far.
I. Tamil inscriptions opening with the words pūmālai miṭaintu.
1. 4th year: Tanjore, above, Vol. II. No. 68.
2. Do. Maṇimaṅgalam, No. 33 above.
3. Do. Tiruviḍaimarudūr, No. 138 of 1895.
4. 5th year: Tiruveṇgāḍu, No. 121 of 1896.
5. Do. Tiruvārūr, No. 164 of 1894.
6. 7th year: Tiruviḍaimarudūr, No. 139 of 1895.
7. 8th year: Tiruvottūr, No. 88 of 1900.
8. 11th year: Ālaṅguḍi, No. 165 of 1894.
9. 15th year: Tirumalavāḍi, No. 79 below.
II. Tamil inscriptions opening with the words pūmātu puṇara.
1. 5th year: Tiruviḍaimarudūr, No. 130 of 1895.
2. 6th year: Madurāntakam, No. 128 of 1896.
3. Do. Achcharapākkam, No. 257 of 1901.
4. 7th year: Tiruvottūr, No. 87 of 1900.
5. Do. Achcharapākkam, No. 258 of 1901.
6. 9th year: Conjeeveram, No. 80 below.
7. 9th year: Pallāvaram, No. 314 of 1901.
8. Date lost: Pallāvaram, No. 324 of 1901.
9. [9]th year: Madurāntakam, No. 263 of 1901.
10. 14th year: Pallāvaram, No. 318 of 1901.
11. 15th year: Uttaramallūr, No. 68 of 1898.
12. [1]xth year: Tillasthānam, No. 30 of 1895.
III. A Tamil inscription without introduction.
11th year: Kōvilaḍi, No. 276 of 1901.
IV. Two Telugu inscriptions.
1. Śaka-Saṁvat 1049: Chēbrōlu.
2. Śaka-Saṁvat 1054: Niḍubrōlu.
V. A Sanskrit inscription at Śevilimēḍu: 16th year.
The Chellūr plates of Kulōttuṅga-Chōḍa II.
and the Piṭhāpuram
inscription of Malla-padēva
state that
Vikrama-Chōḍa
was the son and successor of the Eastern Chālukya king
Kulōttuṅga-Chōḍa I. or
Rājēndra-Chōḍa (II.). The Piṭhāpuram inscription adds that he bore the surname
Tyāgasamudra, that he went to govern the
Chōḍa country, and that after his
departure the country of
Vēṅgī became devoid of a ruler. On the strength of these
statements I have identified Vikrama-Chōḍa with the hero of
the
Vikkirama-Śōḻaṉ-Ulā, in which his surname Tyāgasamudra occurs, and with the
Chōḷa king
Parakēsarivarman,
alias Vikrama-Chōḷadēva, whose
inscriptions inform us that he originally resided in the
Vēṅgai country and that he
left it to ascend the
Chōḷa throne.
The newly discovered Ṭēki
plates show that Vikrama-Chōḍa was not, as was hitherto believed,
the
eldest son of Kulōttuṅga I., but a younger brother of Vīra-Chōḍa, the third son of
Kulōttuṅga I.
As the two copper-plate grants which mention Madhurāntakī
do not contain the name of Vikrama-Chōḍa, it remains doubtful whether his
mother was Madhurāntakī or another of the queens of Kulōttuṅga I.
and,
if the former should be the case, whether he came next to Vīra-Chōḍa in seniority or was
another of the four younger sons of Madhurāntakī.
The Tamil inscriptions of Vikrama-Chōḷa state that he left the North for the South and was
crowned as
Chōḷa king.
Professor Kielhorn's calculations of the dates
of his inscrip-tions in the Tamil and Telugu countries show that his coronation
took place on (approxi-mately) the 29th June A.D. 1118.
Guided
by his Tamil inscriptions, we can distinguish three periods in the career of Vikrama-Chōḷa.
The first of these was his expendition into the
Kaliṅga country, which is mentioned
in the first place in his Tamil inscriptions. On this occasion he defeated the
Teliṅga or
Teluṅga Bhīma of
Kuḷam,
who was
apparently one of the Nāyakas of Ellore.
The Kaliṅga war is also referred
to in the inscriptions beginning with
pūmātu puṇara and in the
Vikkirama-Śōḻaṉ-Ulā.
The
Kulōttuṅga-Śōḻaṉ-Ulā, an unpublished poem in honour of Kulōttuṅga II., states that
Akaḷaṅkaṉ (
i.e. Vikrama-Chōḷa), the son of
Śuṅgandavirttōṉ (
i.e. Kulōttuṅga I.), “accepted (from
the author) the great poem (
paraṇi) about
Kaliṅga.”
This is
a distinct reference to the historical poem
Kaliṅgattu-Paraṇi, which describes the
conquest of Kaliṅga by Kulōttuṅga I. As Vikrama-Chōḷa's inscriptions place the Kaliṅga
war not only before his coronation in A.D. 1118, but before his stay in Vēṅgī, it must have
taken place before the end of the reign of his father Kulōttuṅga I.
and is
perhaps identical with that expedition into Kaliṅga, which is ascribed to Kulōttuṅga I.
himself in his inscriptions and in the
Kaliṅgattu-Paraṇi. This expedition
seems to have taken place before the 26th year of the reign of Kulōttuṅga I.,
i.e.
A.D. 1095-96.
The second period in Vikrama-Chōḷa's career is marked in his inscriptions by the statement
that he stayed for some time in the
Vēṅgai-maṇḍalam and conquered the Northern
region. The Piṭhāpuram inscription of Mallapadēva alludes to the same event in stating that
he ruled over
Vēṅgī. before he went to govern the Chōḍa country. Dr. Fleet has
already concluded from this that he must have held the office of viceroy of Vēṅgī
in succession of his brother
Vīra-Chōḍa.
On the strength of the
new materials which are now available, it may be added that the period of his viceroyalty
probably extended to the date of his coronation in A.D. 1118, and that it cannot have commenced
before A.D. 1092-93, the latest known date of his elder brother Vīra-Chōḍa.
The statement of the Piṭhāpuram inscription of Mallapadēva that, after the
departure of Vikrama-Chōla to the Chōḷa country, the country of
Vēṅgī became
devoid of a ruler suggests that his absence resulted in political troubles. The Piṭhāpuram
inscription of Pr̥thvīśvara reports that Kulōttuṅga I. bestowed the
Vēṅgī
sixteen-thousand on “his adopted son”
Chōḍa of
Velanāṇḍu.
An inscription of this chief at Drākshārāma shows that in A.D. 1120-21 he was a vassal of
the Western Chālukya king
Vikramāditya VI.
It may be concluded
from these two statements that, when Vikrama-Chōḷa went to the South, Kulōttuṅga I.
entrusted Vēṅgī to Chōḍa of Velanāṇḍu, but that the latter became a dependent of
Vikramāditya VI. who took advantage of Vikrama-Chōḷa's absence in the Chōḷa country as
co-regent of his father and of the subsequent death of Kulōttuṅga I. for conquering the
Vēṅgī province. The inscriptions of
Vikramāditya VI. at Drākshārāma range from
A.D. 1120-21
to 1123-24.
Shortly after,
Vikrama-Chōḷa must have re-conquered his northern dominions. For, two inscrip-tions of his reign at Chēbrōlu and Niḍubrōlu are dated in A.D. 1127 and 1135.
The third important point in Vikrama-Chōḷa's life is the date of his coronation
as
Chōḷa king or, apparently, as co-regent of his father Kulōttuṅga I., which
according to Professor Kielhorn took place on (approximately) the 29th June A.D. 1118.
In the Piṭhāpuram inscription of Mallapadēva this event is referred to by the
statement that “he went to protect the
Chōḍa-maṇḍala.”
The
Tanjore inscription of his 4th year uses in this connection a passage which is taken over from
the inscriptions of Kulōttuṅga I.
Other inscriptions say that he went from
the Northern to the Southern region, adopted the crest of the tiger, and put on the hereditary
crown.
In the introductory remarks to the inscriptions of
Kulōttuṅga I. I stated that his reign must have ended about A.D. 1119. Hence he
appears to have died shortly after the date of Vikrama-Chōḷa's coronation.
The Chellūr plates of Kulōttuṅga II. assign only 15 years to the reign of
Vikrama-Chōḷa.
But an inscription at Śevilimēḍu belongs to his 16th
year,
and one of the 17th year at Niḍubrōlu, as calculated by Professor
Kielhorn, is dated on the 18th April A.D. 1135.
The Chellūr plates of
Vikrama-Chōḷa's successor
Kulōttuṅga-Chōḍa II. are dated at an equinox in
Śaka-Saṁvat 1056, which would
primā facie correspond to A.D. 1133 or 1134; but
Professor Kielhorn has shown that Śaka-Saṁvat 1056 is an error of the composer of the
inscription for Śaka-Saṁvat 1065, and that the date corresponds to the 24th March A.D.
1143.
Parakēsarivarman,
alias Vikrama-Chōḷadēva, had the surname
Tyāgasamudra, ‘the ocean of liberality,’ which occurs in the Piṭhāpuram inscription
of Mallapadēva
and in the
Vikkirama-Śōḻaṉ-Ulā.
The Śevilimēḍu inscription of the 16th April A.D. 1134
contains the synonymous surname
Tyāgavārākara and another,
viz.
Akaḷaṅka, ‘the spotless one.’
The latter is employed for
Vikrama-Chōḷa in the
Kulōttuṅga-Śōḻaṉ-Ulā.
As
Mr. Venkayya informs me, it also occurs twice in the
Kaliṅgattu-Paraṇi (ix. verses 7
and 16), where it is doubtful whether Kulōttuṅga I. or Vikrama-Chōḷa is meant by it. In a
Telugu inscription at Chēbrōlu, Vikrama-Chōḷa assumes the same
birudas which had
been borne by his father.
He also inherited from the latter the title
Tribhuvana-chakravartin, which is prefixed to his name in
all his Telugu and Tamil inscriptions, with the exception of an inscription of the 5th year
(No. 130 of 1895), where he is called
Uḍaiyār, and of two inscriptions of the 7th and
14th years (Nos. 258 and 318 of 1901), where he is styled
Chakravartin.
Of the inscriptions opening with
pūmātu puṇara those of the 5th to 9th years
mention as Vikrama-Chōḷa's queen
Mukkōkkiḻānaḍigaḷ, and those of
the 9th to 15th years
Tri-bhuvanamuḻuduḍaiyāḷ.
Hence Mukkōkkiḻānaḍigaḷ must have died in the course of the 9th year,
i.e. A.D.
1126-27. The inscriptions beginning with
pūmālai miṭaintu corroborate this fact.
For, those of the 4th to 8th years
mention as his chief queen
Mukkōkkiḻānaḍi and as his favourite
Tyāgapatākā, surnamed Tribhuvanamuḻuduḍaiyāḷ, and five of them (Nos. 3-7) state
besides that
Mukkōkkiḻānaḍigaḷ shared his throne. In those of the 11th and 15th
years
she is not named any more, but
Tyāgapatākā,
surnamed Tribhuvanamuḻuduḍaiyāḷ, is mentioned in the first place, next to her
Dharaṇimuḻudu-ḍaiyāḷ, and at the end
Tribhuvanamuḻuduḍaiyāḷ (
i.e. Tyāgapatākā) is stated to have shared his
throne. This shows that she succeeded the defunct Mukkōkkiḻānadigaḷ as chief queen, while
for herself a fresh substitute was appointed in Dharaṇimuḻuduḍaiyāḷ.
No. 79.——INSCRIPTION AT TIRUMALAVADI.
This inscription (No. 82 of 1895) is engraved on the south wall of the second
prākāra of the Vaidyanātha temple at
Tirumalavāḍi in the
Uḍaiyārpāḷaiyam tāluka of the Trichi-nopoly district.
The
village is mentioned as
Maḻapāḍi in Tiruñāṉasambandar's
Dēvāram and as
Tirumaḻuvāḍi in the subjoined inscription (l. 38 f.).
The inscription is dated in the 15th year of the reign of
Parakēsarivarman,
alias Vikrama-Chōḷadēva (l. 36 f.). The introduction, like that of the
Tanjore inscription,
records that the king defeated the
Teluṅga
Bhīma at
Kuḷam and burnt the country of
Kaliṅga (l. 8), stayed in
Vēṅgai-maṇḍalam (l. 9), conquered the North, and then proceeded to the South,
where he crowned himself (as
Chōḷa king).
In the tenth year of his reign (l. 15) he made valuable gifts to the temple of his
family god at
Chidambaram. At the end of the passage describing these gifts mention is
made of the very day of these donations:——Sunday, the day of Hasta and the thirteenth
tithi of the bright fortnight of Śittirai in the tenth year of his reign (l. 24 f.).
According to Pro-fessor Kielhorn's calculation this date corresponds to Sunday, the
15th April A.D. 1128, on which day, however, the
nakshatra was Chitrā, not Hasta.
The end of the historical introduction gives the names of two queens, viz. Tyāga-patākā (l. 31), surnamed Tribhuvanamuḻuduḍaiyāḷ (ll. 32 and 36),
and Dharaṇi-muḻuduḍaiyāḷ (l. 35).
TEXT.
1 svasti śrī [||*] [pū]mālai [ miṭai] ntu
ponmā-
2 lai tikaḻapp[ā][mā*]lai malinta parumaṇittiraḷ puyattiru-
3
nilamaṭantaiyoṭu jeyamakaḷiruppatakanavarai4 mārvan[ta]natenap[p]eṟṟuttirumakaḷorutaniyiruppa[k]-
5 kalaimaka[ḷ] coṟṟiṟam puṇarnta caṟpi[ṉaḷ]āki viruppoṭu n[ā]-
6 vakat[ti]rup[pa ti]cait[o]ṟunti[ki]riyoṭu ceṅkol naṭappa
akilapuvanamuṅka-[vi][p*]-
7
pato[r]putumati [p]ol veṇkuṭai mimicai niḻaṟṟa
karuṅkaliyoḷittu vanpilattiṭai[ka]-8 [ki]ṭappakku[ḷa]ttiṭaitteluṅkavīman
vilaṅkalmicaiyeṟavuṅkaliṅkapūmiyaikka[na l]e-
9 ri paruka[vu]m [ai]mpaṭai[p]paruvattu vempaṭai
[t]āṅ[ki](yu[m]) veṅkai- maṇṭalattā[ṅkiniti]ru[na]tu
[va]ṭa-
10 ticai[vaṭi]ppaṭuttaruḷi
tenṟicaittarumamu[n]tava[mu]ntāṉamuntaḻaippa veta-[mu]m me[y]-
11
maiyu[mā]tiyukam polattalaittalaicciṟappa [va]n[ta]ru[ḷi]
veṟka[ru]m poṟ-puliyāṇai pārttiva[r] cūṭa
niṟ[ai]-12
maṇi ma[ku]ṭam muṟaimaiyiṟcūṭi mannuyiṟkkellāminnu[yi]ṟtāy polat-tanṉoḷi parappit[ta]nat[ta]ni p[ā]-13 rttu ma[ṇ] muḻutuṅkaḷippa manu neṟi vaḷarttu tan k[o]yiṟkoṟṟavā-cal puṟattu maṇi nāvoṭuṅka mura[cu]-
14 [kaḷ] mu[ḻaṅ]ka vicaiyamum pukaḻum meṉmeloṅ[ka] vāḻi vāḻi
im-[m]ānilaṅkākkattirumaṇippoṟ[ṟo]-
15
[ṭ]ṭ[eḻu]tu pattāṇṭu [va]rutiṟai munne
mannavar cumantu [ti]ṟai [ni]-raittuccorinta ce-16 mpoṟkuvaiyāl [tan kula]nāyakan tāṇṭavam
payiluñcemponnampalañ-cūḻ tirumā-
17 ḷikaiyum kopuravācal kūṭacālaikaḷum ulaku valaṅkoṇṭoḷi
viḷaṅku nemikku-
18 lava[r]ai ukaiyakuṉṟamoṭu niṉṟeṉappacumpon
me[y*]ntu [pa]li vaḷar [pī]ṭamum vicumpo[ḷi]
19 taḻ[ai]ppa viḷaṅku pon me[y*]ntu
irunilantaḻaippa im[ai][ya]var ka-[ḷi]ppa
periya tirunāḷ perum
20 pi[ya]r [vi]ḻāvenu[m] uyar [pu]raṭṭāti uttiraṭṭātiyil
ampalaniṟai[n]ta aṟ[pu]takkūttar in-
21
[par] vāḻa eḻuntaruḷuva[ca]ṟkuttirutteṟkoyil cempon me[y*]ntu
[pa]-run[ti]ra[ḷ] mut[ti]n22 payil vaṭam parappi niṟaimaṇi māḷikai
neṭuntiruvīti tana tiruvaḷar piya-rālcce-
23 y[tu ca]m[ai]ttaruḷi p[ai*]mpoṟkuḻitta parikalamutalāl
cempoṟkaṟpakat-coṭu paricci[n]-
24 [na]mu[m] aḷavilātanav[o]ḷi peṟavamaittuppattāmāṇṭil
[cit]tiraittiṅ-ka[ḷ] atta-
25 m peṟṟa ātittavārattu[t]tiruvaḷar matiyin trayodaśippakkat[tu]
inna pala-va[m i]nitu
26
[ca]maittaruḷi orukuṭai [ni]ḻakkīḻ [ta]lamuḻutuṅkavippacceḻiya[r] veñcuram puka [c]eralar [ka]-27
ṭal [puka aḻitaru ciṅka]ṇa[r] a[ñ]ci ne[ñ]calama[ra ka]ṅkar
tiṟ[ai][yi]- ṭa[kkan]naṭar venniṭa koṅ-28 karotuṅka koṅkaṇar cāya [maṟṟ]etticai manna-
29
runtanta[ma]kkaraṇeṉa tirumalaṟce[vaṭi] urimai-30 yiliṟ[ai*]ñca āṅkavan [ma]kiḻu[ṅ]ka[ṅ]kaiyoppākiya
31 terivaiyar tilatantyākapatākai
puricūḻal maṭap[pi]-
32 ṭi punitakuṇavanitai
tiripu[va]ṉa[mu]ḻu[tu]ṭ[ai]yāḷ avan ti-
33
ruvuḷattaru[ḷ] muḻutumuṭaiyāḷeṉa[vu]ṭaniruppa ūḻi anneṭumālāka[t]tup34 piriyāt[e]ṉṟuntirumakaḷiruntateṉa mātar maṭa[ma]yil pūtalattaruntati
araṇiya
35 kaṟpiṟtaraṇimuḻutuṭaiyāḷi[va]n
tiru[m]ārvattaruḷoṭu[mi]ruppaccemapon [vī]-ra[si]
36
ṃhāsanattu
tiripuva[ṉa]muḻutuṭ[ai]yāḷ[o]ṭum viṟṟirunta[ru*]ḷiya
koppara-kecarivammarā[ṉa]37
tiripuvanaccakravarttikaḷ [śrīvi]kra[ki]ramac[o]ḻade[va]ṟku
yāṇṭu 15 āvatu38
tiripuvanamuḻutuṭaivaḷanāṭṭuppoykaināṭṭu
uṭaiyā[r] tirumaḻu-
39 vāṭi uṭaiyār koyilil
ādicaṇḍeśvaradevar ādeśam
aru[ḷ]āl i-
40 [k]koyilil śrīmāheśvararomum śrīkāriyañceyvārum ikkoyil
[ka]ṇakku
41 nelkuppaiyuṭaiyānum uḷḷiṭṭa
sthānattom eḻuttu [||*] ikk[o]yilil
42
[śrī]nandikeśvaradevarai
eḻuntaruḷuvitta aḷḷiyūruṭaiyān ec[ci]l maṇ ••••••TRANSLATION.
(Line 1.) Hail ! Prosperity ! (The king) was resplendent with golden chains,
combined with garlands of flowers. In (his) arms, which were covered with large jewels,
(and) which (formed the subject of) a great number of poems, rested the goddess
of Victory, along with the goddess of the great Earth. Having obtained as her own
(possession) (his) chest, (which resembled) a solid mountain, the goddess of
Prosperity exclusively abided (there). As a chaste woman that possessed great eloquence,
the goddess of Learning resided with delight in (his) tongue.
(L. 6.) (His) sceptre, along with the wheel (of his authority), swayed over all
regions. (His) white parasol cast its shade on high, like a matchless second moon,
overspreading the whole world. The dark Kali (age) hid itself and lay in the deep
pit.
(L. 8.) In the season of Cupid
(
i.e. in spring)
(
he) grasped the cruel weapon, so that at
Kuḷam the
Teluṅga Vīmaṉ
(
i.e.
Bhīma) ascended the mountains (
as refuge), and so that hot fire
consumed the country (
bhūmi) of
Kaliṅga. (
He) joyfully stayed (
a
while) in the
Vēṅgai-maṇḍalam and was pleased to subdue the Northern region.
(L. 10.) (He) was pleased to arrive (in) the Southern region, in order that
charities, austerities and gifts might prosper (and) that the Vēdas and truth might
flourish (in) every place as (in) the first age.
(L. 11.) While (all other) kings bore (on their heads) the orders (sealed with
the crest) of the warlike tiger which is hard to conquer, (he) put on by right the
crown set with jewels.
(L. 12.) Like a sweet dear mother, (he) extended his kindness to all living beings
and took care of each (of them). (He) cultivated the path of Manu, so that the whole
earth rejoiced.
(L. 13.) In front of the victorious gate of his palace the tongue of the bell
became silent;
the drums were sounding; (
and his) victory and fame
rose higher and higher.
(L. 14.) Out of the heap of pure gold which had been brought, piled up (
as)
tribute, and poured out by kings, before there came in due course the year ten (
after the
time) when a gold leaf (
set with) royal gems was engraved (
with the words):
“May (
the king) live long (
and) protect this great earth !”
——(
he) covered (
with) fine gold the enclosure, the gate
towers, halls and buildings surrounding the shrine of pure gold
where his
family-god (
viz. Naṭēśa) practises the
tāṇḍava (dance), as if the splendid
circular mountain surrounding the earth were combined with the Eastern mountain; covered
(
with) splendid gold the altar on which offerings abound, so that the light of heaven
was reflected (
by it); covered (
with) pure gold and adorned with numerous strings
of large round pearls the sacred car temple,
in order that, conferring long
life on the delighted people, the miraculous dancer (
viz. Naṭēśa) who occupies the
(
golden) hall might be drawn in procession (
at) the great festival called
‘the festival of the great name’ (
perum-piyar-viḻā) on the great (
days of)
Puraṭṭādi (
and) Uttiraṭ-ṭādi, so as to cause prosperity (
on)
the great earth (
and) joy to the gods; was pleased to build a long temple street of
mansions covered with jewels (!) and called (
it) after his royal prosperous name; and
made numberless splendid
insignia, beginning with dishes cut of fine gold, together with
a Kalpa (
tree) of pure gold.
(L. 24.) Having been pleased to make gladly many such (gifts) in the tenth year (of
his reign), (in) the month Śittirai, on a Sunday which corresponded to Hasta, (on)
the thirteenth tithi) of the fortnight of the auspicious waxing moon, (he)
covered the whole earth under the shade of a single parasol.
(L. 26.) The Śeḻiyas (i.e. Pāṇḍyas) entered hot jungles (as refuge);
the Śēralas (i.e. Chēras) entered the sea; the Śiṅgaḷas (i.e.
Siṁhalas), who deal destruction, became afraid and agitated in mind; the
Gaṅgas paid tribute; the Kaṉṉaḍas turned their backs; the
Koṅgas retreated; the Koṅkaṇas fled; the kings of all other regions duly
worshipped (his) royal red lotus-feet as their protection.
(L. 30.) Tyāgapadāgai (
i.e.
Tyāgapatākā), the ornament of women, (
who
had) curly hair, (
who possessed the gait of) a female elephant, a lady of pure
virtues, the mistress of all the three worlds
(Tribhuvanamuḻuḍuḍaiyāḷ), dwelt
with (
him) as mistress of the full favour of his royal heart, resembling Gaṅgā at whom
he
rejoices.
(L. 33.)
Dharaṇimuḻuduḍaiyāḷ (
i.e. the mistress of the whole earth), the
peacock among women, an Arundhatī on earth, a wife adorned with chastity, enjoyed the favour
of his royal heart, just as Lakshmī is inseparably clinging to the bosom of Neḍumāl
(Vishṇu) to the end of the world.
(L. 35.) In the 15th year (
of the reign) of this king
Parakēsarivarman,
alias the emperor of the three worlds,
Śrī-Vikrama-Śōḻadēva, who was
pleased to take his seat with
Tribhuvanamuḻuduḍaiyāḷ on the throne of heroes,
(
which consisted of) pure gold, ——(
at) the order (
and) by the favour of
the god
Ādi-Chaṇḍēśvara in the temple of the lord of
Tirumaḻuvāḍi in
Poygai-nāḍu, (
a subdivision) of
Tribhuvanamuḻuduḍai-vaḷanāḍu, (
the following) was written by
us, the temple authorities,
viz. the
Śrī-Māhēśvaras, the temple managers,
the accountant of this temple:
Nelkuppai-Uḍaiyāṉ,
etc.
(L. 41.) Aḷḷiyūr-Uḍaiyāṉ, who had set up (the image of) the god
Śrī-Nandikē-śvara in this temple•••••
No. 80.——INSCRIPTION IN THE ARULALA-PERUMAL TEMPLE.
This inscription (No. 33 of 1893) is engraved on the west wall of the stone platform called
‘the mountain’ (
malai) in the
Aruḷāḷa-Perumāḷ temple at Little
Conjeeveram.
As in the inscription of Ravivarman,
the
temple is here stated to be situated in
Tiruvatti-yūr, which belonged to
Eyil-nāḍu, a subdivision of
Eyiṟkōṭṭam (l. 2).
The inscription is dated in the 9th year of the reign of
Parakēsarivarman,
alias Vikrama-Chōḷadēva. The short poetical introduction mentions nothing of
historical importance besides the conquest of
Kaliṅga and the name of
Vikrama-Chōḷa's queen,
Mukkōkkiḻānaḍigaḷ. These two points are, however,
sufficient to enable us to identify the king with the Vikrama-Chōḷa of the inscriptions
opening with the words
pūmālai miṭaintu, who claims to have burnt the country of
Kaliṅga,
and one of whose queens was named
Mukkōkkiḻānaḍi.
The inscription records that a private person made over to the temple 780
kalam
of paddy, with the stipulation that the interest, which amounts here to 50
per cent.,
should be applied for the requirements of the worship on 13 days of every year,
viz. on
the days of the
nakshatra Jyēshṭhā. In this
nakshatra, we are told, were born
the two Vaishṇava saints
Pūdattāḻvār and
Poygaiyāḻvār,
“who were pleased to compose hymns in praise of the god (
Āḻvār) of
Tiruvattiyūr” (l. 2). That portion of the
Nālāyiraprabandham, which
is entitled
Iyaṟpā, opens with two hymns of 100 stanzas each, the first of which is
ascribed to
Poygaiyāḻvār and the second to
Pūdattāḻvār. In the first
(verse 77) reference is made to
Veḥkā, and in the second (verse 95 f.) to
Attiyūr. The second name has to be referred to the temple at Tiruvattiyūr,
i.e. the Aruḷāḷa-Perumāḷ temple, and the first may be connected with the same
temple, because Veḥkā is the Tamil name of the river Vēgavatī,
which
flows past the temple of Aruḷāḷa-Perumāḷ. At any rate the mention of the
two
Āḻvārs as recognized saints in the subjoined inscription proves that they must
have lived a long time before the 12th century of the Christian era. As stated before (p. 148),
two other
Āḻvārs,
Kulaśēkhara and
Śaṭhagōpa, are presupposed
by an inscription of Kulōttuṅga I. at Śrīraṅgam. In the
Annual
Report for 1899-1900 (p. 10) Mr. Venkayya states that an inscription of
Śōḻa-Kēraḷadēva, whom he places in the 11th century of the Christian era, quotes
the hymn
Tiruneḍundāṇḍagam. This is the name of the last hymn of the
Periyatirumoḻi, that portion of the
Nālāyiraprabandham which was composed by
Tiru-maṅgaiyāḻvār. The upper limit of this
Āḻvār is the
beginning of the 8th century A.D.; for he celebrates in one of his hymns the temple of
Paramēśvara-Viṇṇagaram at
Kachchi,
i.e. the Vaikuṇṭha-Perumāḷ
temple at Conjeeveram, which seems to have been founded by the Pallava king Paramēśvaravarman
II.
TEXT.
1
svasti śrī [||*]
pūmātu puṇara[p]puvimātu va[ḷara] nā[m]ātu vi[ḷa]ṅka
jaya-mātu virumpattaṉnirupa[ta]ma[la]r ma[ṉ]ṉavar cūṭa maṉni[ya]
urimaiyāl maṇimuṭi cūṭicceṅkol ceṉṟu ticaitoṟu[m*] vaḷar[ppa] veṅkali [nī]ṅki
meyyaṟa[
ntaḻ]
aippakkaliṅkamiriyakkaṭamalai naṭātti
vaḷa[ṅkoḷ]āḻivarai-yāḻi tiriya iricuṭara[ḷa]vumorukuṭai
niḻaṟṟa vij[ai]abhiṣekam
pa[ṇ]ṇi [vī]rasiṃhāsanattu
mukkokkiḻānaṭikaḷoṭum [vī]ṟ-2
ṟi[
runta]
ruḷiya
kopparakecaripanmarāna
tribhuvanaccakravattikaḷ śrīvikkiramacoḻateva-rkku yāṇṭu oṉpatāvatu
jayaṅkoṇṭacoḻa[ma]ṇṭalattu
eyiṟkoṭṭattu eyilnāṭṭuttiru[va]ttiyūrāḻvāraippāṭiyaruḷina
śrī[pū]ta[t]tāḻ[v]ārum śrīpo-y[k]aiyāḻvārum [pi]ṟanta
tirukke[ṭṭ]ai nāḷ aruḷāḷa[p]perumāḷ puṟa-[p]paṭṭa[ru]ḷi
ekāśīti tiru[ma]ñca[na]mu[m]
peruntiruvamutuñceytaru[ḷa]t-tiru[ma]ñcanattukkuttirumuḷaiccār[t]ta tirumu-3
ṉaippālikai muppattāṟukkuppālikai oṉṟukkaṭikkiḻaṭṭa nellu
uriyāka nel-luppatakkirunāḻiyum tirumu[ḷai]ppītaṅkoḷḷa
arici ṉānāḻiyum puṇyāgada- kṣaṇ[ai]kku [a]rici
aṟunā[ḻi] u[ḻa]kkum [balidra]vya[ttu]kku arici iru-nāḻi
uriyum tirumu[ḷai]kkutti[ru]nantāviḷakkukku nāḷ[o][ṉ]ṟukku
eṇṇai uḻakkāka nāḷañcuk[ku] eṇ[ṇai] nāḻi
uḻa[k]kuṅkr̥tahārohaṇattukku ney
[mu]vuḻakkāḻākkum tirumañ-4
canattukkuk[ka]lacam eṇpattoṉṟukku aṭik[kī]ḻ nellu [ai]ṅkuṟuṇi
uriyum kum[pa]nālukku nellu nānāḻiyum tiruccuṇṇakkalacamo[ṉ]ṟukkaṭikkiḻari[ci] irunā[ḻi]yuṅkalacañcūḻakkāṇavilai[yiṉ pu]ṭav[ai]
pa[ti]nmuṉṟuṅkalacañcuṟṟa nūla[r]aippalamum tirumañcanattukku ney
muṉṉāḻiyum tenāḻiyum pāl muṉ-5
ṉāḻiyu[m] tayir [muṉ]ṉā[ḻi]yum
snamanadravyaṅkaḷ veṇṭuva[na]vum pañcalo-ka[mu]m pañcarantamum tiruccuṇṇattukku
nāṭa[ṉ]mañcaḷ nāṟpatin pala-mu[m] tiruviḷakkeṇṇai uriyum
homattukku ne[y]yuriyum cātti aru-[ḷa]cca[nta]namukka[cum] kaṟpūramāṟu [m]āvum
aki[lar]aikka[ḻa]ñcuṅkastūri ma[ñ]cāṭiyumiraṇṭu māvu[m]
puḻuku[ne]yyiraṇṭu mañcāṭiyunālu mā[vum]āt-tiraikkarici nānāḻiyu[m]
p[e]-6
ruṉtiruvamutukku a[ri]ci mukkalaṉe kuṟuṇiyum paruppuppatakkirunāḻi
uriyum palavaṟkattukkaṟi niṟai eṇṇūṟṟirupattaimpalamu[m] kaṟiyamutukku uppu nānāḻiyumiḷaku uriyum kaṭuku āḻākke iruceviṭaraiyum cirāmāḻakku[ñ-ca]ṟka[r]ai i[ru]pa[tiṉ] palamum neyyuriyum amutil
paṭ[ai]kka caṟkarai [mu]ppattirupalavaraiyum ney patinorunāḻi āḻakkum vā-7
[ḻ]ai[p]paḻamaimpattañcum tayir tūṇiyum kaṇṭacaṟka[r]ai mukkacum tirukka-ṇ[ṇā]ma[ṭ]aikkarici irunāḻiyuneyyuḻakkum caṟkarai irupatiṉ pala[mu]m vā-ḻaippaḻam pattum a[ppa]amutukkarici patakkum ne[y]yirunāḻi uriyum caṟ-karai eṇpatin palamumi[ḷak]āḻa[k]ku[m cira]ka[mi]ruc[e]viṭaraiyum viṟaku kaṭṭu mu[ṉ]ṟum
kucak[ka]lauruvukku nellukkalamu[m taṇṇiramu]tukkela-m[o]ruceviṭaraiyum a-8 ṭaikkā[y*]amutukku pākku nānūṟ[ṟ]aim[pa]tu veḷḷilaippaṟṟonpatum tiru-[vi]ḷakkeṇṇai nāḻi uriyum tiruvi[ḷa]kkuṭaiyārkaḷ kuḻāy panniraṇṭukke-ṇ[ṇai mu]nnāḻiyum pāvaiviḷakkukkeṇ[ṇai i]runāḻiyum āka ilaiyiṟṟuk-ku nimantamā[ka]cce[l]va[t]āka iṭṭa
[ca]mavilaippaṭiyālikkoyil [ci]la[va]-ḷakkumarumoḻinaṅkai[ma]ra[k]kālāl
tirukkeṭṭai nāḷonṟu-
9 kku nellu mu[p]patin kalamāka orāṭṭai nāḷaikku veṇṭuvatāna
nellu mu[ṉ]ṉūṟṟuttoṇṇūṟṟukkalattukkum coḻamaṇṭalat[tu]
virutarājabha- yaṅkaravaḷanāṭṭu ma[ṇ]ṇināṭṭu
vaṅkamuḻaiyūr muḻ[ai]yūruṭaiyān veṇ-kāṭan ātittatevanāna
vaṅkat[tar]aiyan ittevar paṇṭā[ra]ttuccilava-ḷakku[ma]rum[o][ḻi]naṅkaimarakkālālaḷanta nellu
10
eḻunūṟṟ[e]ṇpatin kalaminnelleḻunūṟṟeṇpatin kala[t]tukku
māsantoṟum nellu muppattirukalane tūṇippatakkāka yāṇṭu varai
kaḷa araippolicaiyāl palicai polivatāna nellu
muṉ[ṉū]ṟṟuttoṇṇūṟṟukkalaminel[lu mu]n-nūṟṟutto[ṇ]ṇūṟṟuk[ka]lattukkum aruḷāḷapperumā[ḷ]
māsantoṟum ti-rukkeṭṭai nāḷ
puṟappaṭṭaru[ḷi]11 tirumañcanamum peruntiruvamutum ceytaru[ḷa] v[eṇ]ṭu[va]navaiyiṟṟukku inni-mantappaṭiye pa[ṇ]ṭārattile
viṭṭuccantrādittavat
nimantamākacceyyakkaṭavatākacci-lālekai
ceyvittukkuṭukatom ikkoyilil śrīkoyil vāriyam [pu]ṇṭa[va]-
ttanattu
rājarājakra[ma]vittanum
tūtahari niṉṟanārāyaṇakkiramavittanum
mr̥hastha-lattu
12 p[ā]ṇṭavatūtakkiramavittanum
puṇṭavatta[nat]tu iḷaiyakokkiramavittanum tūtahari
[v]eṇṇaikkūttakkirama[vit]tanum tūtahari
iḷaiyaruḷā[ḷa]kakiramavittanum koyiṟkaṇakku uttiramelūruṭaiyānāna eṭṭi
tirukkā[ḷa]tti uṭaiyāṉum ivvakaivom [||*] ippaṭik[ku] i[v]ai ut[ti]rame[lū]ruṭai[y]āṉ
eṭṭi tirukkāḷattiyuṭaiyāṉ eḻuttu || [u]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! While the goddess with the lotus (i.e. Lakshmī)
wedded (the king), while the goddess of the Earth prospered, while the goddess of Speech
was re-splendent, while the goddess of Victory loved (him), (and) while
(all other) kings bore (on their heads) his two lotus-feet, (he) put on
the jewelled crown by established right. While (his) seeptre went and made all regions
prosper, the cruel Kali (age) was driven away, and true righteousness flourished.
(He) despatched mountains of rut (i.e. elephants) to subdue Kaliṅga.
(His) discus wandered (as far as) the circular mountain surrounding (the
earth), (and his) single parasol cast its shade up to the two
luminaries (i.e. the sun and the moon). Having performed the anointment of victory,
(he) was pleased to take his seat on the throne of heroes together with (his
queen) Mukkōkkiḻānaḍigaḷ.
(L. 2.) In the ninth year (of the reign) of this king Parakēsarivarman,
alias) the emperor of the three worlds, Śrī-Vikrama-Śōḻadēva.
When on the day of Tirukkēṭṭai (Jyēshṭhā), on which were born the saint
Pūdattāḻvār and the saint
Poygaiyāḻvār, who were pleased to compose
hymns in praise of the god (
Āḻvār) of
Tiruvattiyūr in
Eyil-nāḍu,
(
a subdivision) of
Eyiṟkōṭṭam, (
a district)
of
Jayaṅgoṇḍa-Śōḻa-maṇḍalam, (
the god)
Aruḷāḷa-Perumāḷ is
carried out, is bathed eighty-one times, and receives great offerings,——one
padakku) and
two
nāḻi) of paddy (
are required) for thirty-six pots of sprouts
to be offered at the bath,
viz. one
uri of paddy to be spread
underneath each pot; four
nāḻi of rice to purchase seeds for sprouting; six
nāḻi and one
uḻakku) of rice as fee (
for wishing) an auspicious day
(
puṇyāha); two
nāḻi) and one
uri of rice for offerings
(
balidravya); one
nāḻi and one
uḻakku of oil for a perpetual lamp
(
burning) near the sprouts on five days,
viz. one
uḻakku of oil on each
day; three
uḻakku and one
āḻākku of ghee for the
kr̥tahārōhaṇam; five
kuṟuṇi and one
uri of paddy
(
to be spread) under-neath eighty-one water-pots (
kalaśa) for the
bath; four
nāḻi of paddy for four large pots (
kumbha); two
nāḻi of
rice (
to be spread) underneath one water-pot (
coated with) chunnam; thirteen
pieces of cloth costing one
kāṇam (of gold), to wrap round the water-pot; half
a
palam of thread, to tie round the water-pot; for the bath, three
nāḻi of
ghee, one
nāḻi of honey, three
nāḻi of milk, three
nāḻi of curds,
the necessary ingredients for the bath, five metals and five gems; forty
palam) of
saffron (
nāḍaṉ-mañjaḷ), (to be mixed) with the chunnam; one
uri) of
lamp-oil; one
uri) of ghee for burnt oblations (
hōma); three
kaśu of sandal, six twentieths of camphor, half a
kaḻañju of agallochum, one
and two twentieths
mañjāḍi of musk, and two and four twentieths
mañjāḍi of
civet-fat, to be rubbed on (
the image); four
nāḻi of rice for
māttirai
(?); for the great offerings, three
kalam and one
kuṟuṇi of rice, one
padakku, two
nāḻi and one
uri of pulse, and eight hundred and twenty-five
palam in weight of vegetables of various kinds; for the vegetables, four
nāḻi of salt, one
uri of pepper, one
āḻākku and two and a half
śeviḍu of mustard, one
āḻakku of cumin, twenty
palam of sugar, and one
uri of ghee; to offer with the rice, thirty-two and a half
palam of sugar, eleven
nāḻi and one
āḻakku of ghee, fifty-five plantains, one
tūṇi of curds,
and three
kaśu of sugar-candy; for
tirukkaṇṇāmaḍai (?), two
nāḻi of
rice, one
uḻakku of ghee, twenty
palam of sugar, and ten platains; for cakes,
one
padakku of rice, two
nāḻi and one
uri of ghee, eighty
palam
of sugar, one
āḻakku of pepper, two
śeviḍu and a half of cumin, and three
bundles of fire-wood; for pots, one
kalam of paddy; one and a half
śeviḍu
of cardamoms, (
to be mixed) with water; four hundred and fifty areca-nuts and nine
bundles of betel-leaves; one
nāḻi and one
uri of lamp-oil; three
nāḻi
of oil for twelve torches (?) of the lamp-lighters; and two
nāḻi) of oil for lamps
(
held by) images.
(L. 8.) Altogether, for each day of Tirukkēṭṭai, thirty
kalam of paddy calculated by
the average price (
and measured) by the
marakkāl of
Arumoḻinaṅgai,
with which the requirements of this
temple are measured, were given in order to defray these (
requirements). Consequently,
for (
thirteen) days in one year three hundred and ninety
kalam) of paddy
are required.
(L. 9.) For (
this purpose) seven hundred and eighty
kalam of paddy were measured
into the treasury of this god with the
marakkāl of
Arumoḻinaṅgai, with which
the require-ments are measured, by
Muḻaiyūr-Uḍaiyāṉ Veṇgāḍaṉ Ādittadēvaṉ,
alias Vaṅgattaraiyaṉ, of
Vaṅga-Muḻaiyūr in
Maṇṇi-nāḍu,
(
a subdivision) of
Viruda-rājabhayaṁkara-vaḷanāḍu,
(
a district)
of
Śōḻa-maṇḍalam. The interest on these seven hundred and eighty
kalam of
paddy——at the rate of thirty-two
kalam, one
tūṇi and one
padakku of
paddy per month——amounts to three hundred and ninety
kalam of paddy per year——the rate
of interest being one half
kalam (per
kalam).
(L. 10.) We, all the members of the temple committee
of this
temple:——
Rājarāja-Kramavittaṉ of
Puṇḍavattanam (
i.e.
Puṇḍravardhana);
Dūtahari-Niṉṟanārāyaṇa-Kramavittaṉ;
Pāṇḍavadūta-Kramavittaṉ of
Mr̥hasthalam (
i.e.
Br̥hatsthala ?);
Iḷaiyakō-Kramavittaṉ of
Puṇḍavattanam;
Dūtahari-Veṇṇaikkūtta-Krama-vittaṉ;
Dūtahari-Iḷaiyaruḷāḷa-Kramavittaṉ; and the accountant of the
temple,
Uttiramēlūr-Uḍaiyāṉ,
alias Eṭṭi
Tirukkāḷatti-Uḍaiyāṉ,
caused to be engraved on stone that, as long
as the moon and the sun shall last, provision shall be made out of these three hundred and
ninety
kalam of paddy——(
the required principal) having been deposited in the
treasury in accordance with this provision——for the requirements of (
the god)
Aruḷāḷa-Perumāḷ when, on the day of Tirukkēṭṭai in each month, (
he) is
carried out, is bathed, and receives great offerings.
(L. 12.) This (is) the writing of Uttiramēlūr-Uḍaiyāṉ, (alias)
Eṭṭi Tirukkāḷatti-Uḍaiyāṉ.
VIII.——INSCRIPTIONS OF VIRARAJENDRA I.
In an earlier part of this volume, it was shown that
Rājakēsarivarman
alias Vīrarājēndradēva I., the victor at
Kūḍalśaṅgamam, must
have reigned in the period intervening between the reigns of Rājēndradēva and of
Kulōttuṅga I.,
and that, apparently, his immediate predecessor was
Rājakēsarivarman
alias Rājamahēndradēva,
and his immediate
successor Parakēsarivarman
alias Adhirājēndradēva.
Since then,
Professor Kielhorn's calculations of the dates of an inscription at Beḷatūru
and of another at Maṇi-maṅgalam (No. 29 above) have established
the fact that
Rājēndradēva ascended the throne (approximately) on the 28th May A.D.
1052,
while the reign of
Kulōttuṅga I. commenced
(approximately) on the 9th June A.D. 1070.
Further, Professor Kielhorn has
shown that the date of the Maṇimaṅgalam inscription of the 5th year of
Vīra-rājēndra I. (No. 30 above) probably corresponds to Monday, the 10th September
A.D. 1067, and that, consequently, this king ascended the throne in A.D. 1062-63.
That
Rājamahēndra reigned between Rājēndradēva and Kulōttuṅga I., may be con-cluded from an Ālaṅguḍi inscription of the 6th year of
Parakēsarivarman
alias Tribhuvana-chakravartin Rājarājadēva (II.),
which quotes successively the three following earlier dates:——
(
a) Line 22.——
kalliyāṇapuramuṅkollāpuramuṅkoṇṭaruḷi āṉai
meṟtuñci aruḷina perumāḷ vijayarājendratevaṟku yāṇṭu
mūṉṟāva[tu]; “the third year of the lord
Vijaya-Rājēndradēva, who was
pleased to conquer
Kalyāṇapuram and
Kollā-puram and to fall
asleep (
i.e. to die
in battle) on an elephant.” This statement
must refer to Parakēsarivarman
alias Rājēndradēva, who is known to have set up a
pillar of victory at Kollāpuram.
(
b) L. 55.——
maṉu nīti muṟai vaḷara mānilattaippotu nīkkicceṅkol
karuṅkali kaṭintu ceṅkuṭai niḻaṟkīḻ vīrasiṃhāsanattu
vīṟṟiru[n]taruḷiya kovirājakecaripanmar uṭaiyār
śrīrājamahendratevaṟku yāṇṭu mūṉṟāvatu; “the
third year of king
Rāja-kēsarivarman (
alias) the lord
Śrī-Rājamahēndradēva, who, while the law of
Manu flourished (as) of old, rescued the great earth from being the common property
(of other kings), dispelled (with his) sceptre the dark Kali (age), and was pleased to be
seated on the throne of heroes under the shade of a red parasol.”
(
c) L. 63.——
kaṅkanatavirttāṇṭaruḷina śrīkulottuṅkacoḻatevaṟku yāṇṭu
mup-pattaiñcāvatu; “the thirty-fifth year of the glorious
Kulōttuṅga-Chōḷadēva, who was pleased to rule after having abolished tolls.” This
refers to Kulōttuṅga I., who bore the surname Śuṅgandavirttōṉ,
i.e. ‘the abolisher of tolls.’
A lately discovered inscription of the 3rd year of “king
Rājakēsarivarman
alias the lord
Śrī-Rājamahēndradēva” at Tirupāpuliyūr (No. 119 of 1902)
opens with a short historical introduction, at the beginning of which it is stated that the
king “by a war-elephant caused
Āhavamalla to turn his back on (the bank of) the
winding river.”
The mention of Āhavamalla as an opponent of Rājamahēndra
corroborates the conclusion derived from the Ālaṅguḍi inscription of Rājarāja II., that
Rājamahēndra must have reigned in the period between Rājēndradēva and Kulōttuṅga I.
Among the kings who ruled in this interval according to the
Vikkirama-Śōḻaṉ-Ulā,
there are only two whose identification is not self-evident,
viz. the predecessor and
the successor of Vīrarājēndra I.
The latter must have been
Adhirājēndra, whose published inscription quotes the 8th year of Vīra-rājēndra (I.).
Consequently,
Rājamahēndra, the enemy of
Āhavamalla, must be identical with the unnamed king who is alluded to in the
Kaliṅgattu-Paraṇi and the
Vikkirama-Śōḻaṉ- Ulā as
the predecessor of Vīrarājēndra I. The subjoined table shows the reigns of Rājēndra-dēva and his successors according to the present state of our knowledge.
If the years given in the third column are added to the initial dates preceding them in the
second column, it becomes evident that the reigns of these kings must have overlapped each
other. The same had been the case with their predecessors Rājarāja I., Rājēndra-Chōḷa I.
and Rājādhirāja I. As regards
Rājamahēndra, his reign seems to be covered alto-gether by those of Rājēndradēva and Vīrarājēndra I. Perhaps he was a son and
temporary co-regent of
Rājēndradēva. This was suggested already by an inscription
of the 9th year of Rājēndradēva, which mentions among the boundaries of a village ‘the road
of
Rājamahēndra.’
A further confirmation is furnished by the fact
that his successor
Vīrarājēndra I. adopted the surname
Rājakēsarivarman.
If this king had recognized Rājamahēndra Rājakēsarivarman as his rightful predecessor, he
would, in accordance with all precedents, have assumed the title Parakēsarivarman.
I subjoin a list of the inscriptions of Vīrarājēndra I. which have been copied up
to date.
I. Inscriptions opening with the words tiru vaḷara.
1. 2nd year: Tiruveṇgāḍu, No. 113a of 1896.
2. 4th year: Karuvūr, No. 20 above.
3. Date lost: Kaḍambarkōyil, No. 226 of 1901.
4. Undated: Takkōlam, No. 19 of 1897.
5. 5th year: Maṇimaṅgalam, No. 30 above.
6. Do.: Gaṅgaikoṇḍachōḷapuram, No. 82a of 1892.
II. Inscriptions opening with the words vīrame tuṇaiyākavum.
1. 2nd year: Tiruveṇgāḍu, No. 113
b of 1896.
2. 4th year: Tirunāmanallūr, No. 81 below.
3. Do. Teṉṉēri, No. 198 of 1901.
4. 5th year: Uyyakkoṇḍāṉ-Tirumalai, No. 98 of 1892.
5. Do. Tirupāpuliyūr, No. 132 of 1902.
6. 5th year: Tirupāpuliyūr, No. 133 of 1902.
7. Do. Kīḻūr, No. 82 below.
8. Do. Viṇṇamaṅgalam, No. 22 of 1899.
9. Do. Achcharapākkam, No. 253 of 1901.
10. Do. Śeyyūr, No. 430 of 1902.
11. Do. Gaṅgaikoṇḍachōḷapuram, No. 82
b of 1892.
12. 6th year: Tiṇḍivaṉam, No. 83 below.
13. Do. Tiruvallam, No. 16 of 1890.
14. 7th year: Perumbēr, No. 84 below.
15. Do. Kīḻūr, No. 259 of 1902.
16. Do. Tirukkaḻukkuṉṟam, No. 175 of 1894.
The earliest form of the longer historical introduction, which opens with
tiru vaḷara,
is found in an inscription of the 2nd year at Tiruveṇgāḍu.
Three battles
with the
Chālukyas are referred to:——(1)
Vikramāditya VI. was driven from
Gaṅgapāḍi over the
Tuṅga-bhadrā; (2) an army which he had
sent into
Vēṅgai-nāḍu was defeated; and (3)
Āhavamalla with his two sons
Vikramāditya VI. and
Jayasiṁha III. was put to flight at
Kūḍalśaṅgamam. The Karuvūr inscription of the 4th year (No. 20 above, l. 9 f.)
adds that Vīrarājēndra I. killed the king of Pottappi, the Kērala, the Pāṇḍya
and others. The Maṇimaṅgalam inscription of the 5th year (No. 30 above) notices
further victories over the Kēralas, Chālukyas and Pāṇḍyas; a battle which had been
appointed on the bank of an unspecified river; the burning of
Raṭṭapāḍi and the
planting of a pillar of victory on the
Tuṅgabhadrā; the appointment (of
Vikramāditya VI.) as heir-apparent of the
Chalukya king (Āhavamalla); the conquest
of
Vēṅgai-nāḍu, Kaliṅgam and
Chakra-kōṭṭam; and the bestowal of
Vēṅgai-nāḍu on
Vijayāditya VII.
Of the shorter historical introduction, which opens with
vīrame tuṇaiyākavum,
I publish below four different redactions. Several inscriptions of the 2nd to 5th years
state that Vīrarājēndra I. defeated
Āhavamalla and (his two sons)
Vikramāditya VI. and
Jayasiṁha III. at
Kūḍalśaṅgamam and
seized Āhavamalla's queen, treasures and vehicles. This brief statement corresponds to the
long description of the battle at Kūḍalśaṅgamam, which appears first in the Tiruveṇgāḍu
inscription of the 2nd year,
and a translation of which was given from the
Karuvūr inscription on page 37 above. In perfect accordance with the longer redaction of the
introduction, in which the battle of Kūḍalśaṅgamam is stated to have been the
third
encounter with the Chālukyas, the Tiru-nāmanallūr inscription of the 4th year
(No. 81 below, l. 2) attributes to Vīrarājēndra I. the
biruda ‘who saw the back of
Āhavamalla three times.’
No. 82 below and four other inscriptions of the 5th year add that
Vīrarājēndra I. “terrified Āhavamalla yet a second time on the appointed
battle-field, fulfilled the vow of his own elder brother, and seized Vēṅgai-nāḍu.”
The ‘battle which had been appointed near the river’ and the conquest of Vēṅgai-nāḍu are
referred to also in the Maṇimaṅgalam inscription of the 5th year. The elder
brother, who is mentioned in No. 82 below, is perhaps identical with
Āḷavandāṉ, surnamed Rājarāja or Rājādhirāja. The vow which he
is said to have made seems to have had the conquest of Vēṅgī for its object. As
Vīrarājēndra I. undertook the fulfilment of this vow of his elder brother, it may be
concluded that the latter died between the 4th and 5th years, the dates of No. 20 above and No.
82 below.
In two inscriptions of the 6th year,
several fresh details are recorded. ‘On a
third occasion,’
i.e. at the next opportunity after the two encounters at
Kūḍalśaṅgamam and near the river, Vīrarājēndra I. “burnt (the city of)
Kampili before
Sōmēśvara could untie the necklace which
(he) had put on, and set up a pillar of victory at
Kaṟaḍikal.” In the Maṇimaṅgalam
inscription of the 5th year (l. 25 f.), the same expedition is referred to by the statement
that Vīrarājēndra I. conquered
Raṭṭapāḍi, “kindled crackling fires,” and set
up a pillar of victory on the bank of the
Tuṅgabhadrā. Kampili is the modern Kampli,
a town on the southern bank of the Tuṅgabhadrā in the Hospēṭ tāluka of the Bellary
district. Kaṟaḍikal, the site of the pillar of victory, must be looked for in the same
neighbourhood, perhaps on the opposite bank of the Tuṅgabhadrā, which is included in the
Nizam's Domi-nions.
The Sōmēśvara from whom Kampili was taken
can be no other than
Sōmēśvara II., the eldest son of Āhavamalla and elder brother
of Vikramāditya VI. and Jayasiṁha III. The necklace which he is stated to have worn is the
well-known emblem of the dignity of
Yuvarāja, and we know from the
Vikramāṅkadēvacharita (iii. 55 and 59) that Āhava-malla actually
appointed Sōmēśvara II. his heir-apparent. As No. 83 below implies that Sōmēśvara II. was
still heir-apparent in the 6th year of Vīrarājēndra I., it follows that at this time
Āhavamalla was still alive. Finally, Vīrarājēndra I. is stated to have
expelled
Dēvanātha and other chiefs from
Chakra-kōṭṭam and to have
‘recovered’
Kanyakubja,
i.e. Kanauj. Both Dēvanātha and the expedition into
Chakra-kōṭṭam are referred to in the Maṇimaṅgalam inscription of the 5th year.
The introduction of the inscriptions of the 7th year
differs considerably from
that of the preceding years. It first states that Vīrarājēndra I. defeated the Pāṇḍya,
Chēra and Siṁhala kings, but does not mention their names.
Āhavamalla is said to
have been put to flight in battle five times. As the earlier inscriptions show, these five
occasions were:—— (1) the battle on the Tuṅgabhadrā in Gaṅgapāḍi; (2) the first expedition
into Vēṅgai-nāḍu; (3) the battle at Kūḍalśaṅgamam; (4) the battle near the river; and
(5) the burning of Kampili. No. 84 below next mentions the reconquest of
Vēṅgai-nāḍu, which, according to No. 83 below, fell between the fourth and fifth
encounters with Āhavamalla. According to one of the three inscriptions of the 7th year,
Vīrarājēndra I. bestowed the
Vēṅgai-maṇḍalam on the
Chalukya Vijayāditya. The same fact is noticed in the Maṇi-maṅgalam
inscription of the 5th year.
As I have shown since this inscription was
published, the Eastern Chālukya Vijayāditya VII. is meant here.
No. 84
below then asserts that Vīrarājēndra I. conquered the country of
Kaḍāram. In Vol.
II. p. 106, Kaḍāram was wrongly identified with a place in the Madura district. The fact that
Rājēndra-Chōḷa I. despatched an expedition to it on ships by sea, suggests that it was
situated out of the Indian peninsula. Of the numerous places which are mentioned
in connection with this expedition, Mr. Venkayya has identified two,
viz.
Nakkavāram and
Pappāḷam.
The former is the Tamil name of
the Nicobar Islands, and according to the
Mahāvaṁsa (lxxvi. 63) Papphāla was a port
in
Rāmañña,
i.e. the Talaing country of Burma.
Hence Kaḍāram will have to be looked for in Farther India. Finally,
Vīrarājēndra I. drove
Sōmēśvara II. out of the
Kaṉṉara country,
invested (his younger brother)
Vikramāditya VI. with the necklace—— the emblem of the
dignity of heir-apparent——and made
Raṭṭapāḍi over to him. The same transaction is
alluded to in the Maṇimaṅgalam inscription of the 5th year (ll. 26 to 28) by the statement
that Vīrarājēndra I. tied the necklace on ‘the liar's’ neck and appointed him to the dignity
of
Vallabha or
Chalukya. A comparison of the inscriptions of the 6th year
suggests that the necklace bestowed on Vikramāditya VI. was taken away from his
elder brother Sōmeśvara II., and that Vīrarājēndra I. appointed the former as
heir-apparent of Āhavamalla in the place of the second.
Two inscriptions of the 7th year
contain a short panegyrical passage, which
does not form part of the historical introduction, but occurs at the beginning of the grant
portion, and which glorifies Vīrarājēndra I. for having put the
Chalukya or
Raṭṭa king to flight in a battle which had been appointed ‘on (the bank of) the
winding river.’
This statement refers to the fourth encounter with
Āhavamalla, which took place between the battle at Kūḍalśaṅgamam and the burning of
Kampili.
The Tirunāmanallūr inscription of the 4th year (No. 81 below) attributes to Vīrarājēn-dra I. a long string of titles, the three first of which——
Sakalabhuvanāśraya,
Śrīmēdini-vallabha and
Mahārājādhirāja——must have been taken
over from his Western Chālukya enemies. Another,
Rājāśraya, had been borne by his
ancestor Rājarāja I.
The next two surnames,
Vīra-Chōḷa and
Karikāla-Chōḷa, suggest that Vīrarājēndra I. may have been one of the younger
brothers of
Rājēndradēva; for, the latter is stated to have con-ferred
the title Karikāla-Chōḷa on his younger brother Vīra-Chōḷa.
If
Vīrarājēndra I. really was a younger brother of Rājēndradēva, he would also have been a
younger brother of
Rājādhirāja I., who was the elder brother of
Rājēndradēva.
In a mutilated inscription of his 5th year at
Gaṅgaikoṇḍachōḷapuram (No. 82
b of 1892), Vīrarājēndra I. quotes
“the twenty-third year of (my) father, who was pleased to conquer the Eastern country,
the
Gaṅgā and
Kaḍāram.”
This can refer to no other of
his predecessors but
Rājēndra-Chōḷa I., whose conquests are summed up
in the same words in an inscription at Suttūru,
and who bore the surname
Gaṅgaikoṇḍa-Chōḷa.
Consequently, Vīrarājēndra I. and
his two elder brothers Rājēndradēva and Rājādhirāja I. seem to have been the sons of
Rājēndra-Chōḷa I. I do not consider this result as absolutely final, because
the South-Indian lan-guages employ the words of relationship in a very loose
manner. Thus the word ‘younger brother’ (
tambi) in No. 29 above (l. 2)
might also mean ‘a cousin,’ and the word ‘father’ (
aiyar) in No. 82
b of 1892
might designate ‘an elder brother.’ If it is granted that Vīrarājēndra I. was the son of
Rājēndra-Chōḷa I., it would follow that the story of the adop-tion of
Kulōttuṅga I. by the latter
is a pure invention, which was started for
political reasons in order to give an apparent
locus standi to this usurper. With the
help of the fresh materials which are now available, I venture to publish a revised pedigree of
the earlier
Chōḷas, in which I have included the pedigree given in Vol. I. p. 112,
and the details supplied by the Ṭēki plates of Chōḍagaṅga.
The figures
in brackets after the names of kings denote the year of accession to the throne.
PEDIGREE OF THE CHOLA DYNASTY.
A daughter Three
other
sons
The Tanjore inscription of Kulōttuṅga I. supplies the name of
Arumoḻi-Naṅgai,
the queen of Vīrarājēndra I.
As I have shown elsewhere,
his daughter was given in marriage to the Western Chālukya king
Vikramāditya VI.;
his son and successor was
Para-kēsarivarman alias
Adhirājēndradēva; and the latter was succeeded by
Rājēndra-Chōḷa II.
alias Kulōttuṅga-Chōḷa I.
Dr. Burnell was the first to draw attention to the Tamil grammar
Vīraśōḻiyam
by
Buddhamitra and to its commentary, which was written by
Perundēvaṉār, a
pupil of the author, and which quotes a large number of Tamil works.
Both the
grammar and its commentary have been edited by the late C.W. Damodaram Pillai in 1895. In the
Annual Report for 1898-99 (p. 18), Mr. Venkayya remarks on this work as follows:——“The
text (p. 6) refers to a
Chōḷa king
Vīrarājēndra as the author's patron.
In the commentary, which was admittedly written by a pupil of the author himself, the first few
words of the historical introduction of the inscriptions of
Rājēndra-Chōḷa I. are
quoted as an illustration of a particular kind of metre.
The battle of
Koppam is mentioned in a verse cited as an illustration of another
kind of metre (p. 141), and that of
Kūḍalśaṅgamam in another quoted as an
illustration of a figure of rhetoric (p. 196). These references prove that the commentary at
least could not have been composed before the time of Vīrarājēndra I., who fought the battle
of Kūḍalśaṅgamam. As Vīrarājēndra is mentioned in the text of the work as the author's
sovereign, and as the commentary, in which the battle of Kūḍalśaṅgamam and no later
historical event is mentioned, was written by the author's own pupil, the most natural
inference is that the work itself was written during the time of Vīrarājēndra I., who fought
the battle of Kūḍalśaṅgamam.” To this may now be added that
Vīra-Chōḷa
is mentioned as a surname of Vīrarājēndra I. in No. 81 below, and that the
Vīraśōḻiyam owes its title to this surname. Mr. Venkayya
continues:——“
Malaikkūṟṟam is mentioned in the commentary to the
Vīraśōḻiyam (p. 196) as the district in which
Poṉpaṟṟi, the
native village of the author, was situated. Dr. Burnell identified this district with the
Malakūṭa (Mo-lo-kiu-ch'a) of Hiuen-Tsiang, which he located in the delta of the
Kāvērī.
But as Buddhamitra, the author of the
Vīraśōḻiyam, was,
according to its commentary, the lord of
Toṇḍi, a sea-port in the Madura district,
his native village of Poṉpaṟṟi has probably to be looked for in the
Pāṇḍya
country and has perhaps to be identified with ‘Ponpetti,’ about
10 miles south-west of Maṇamēlkuḍi (in the Paṭṭukkōṭṭai tāluka) which, in ancient
times, was also included in the Pāṇḍya kingdom.”
No. 81.——INSCRIPTION AT TIRUNAMANALLUR.
This incomplete inscription (No. 371 of 1902) is engraved on the north wall of
the
maṇḍapa in front of the shrine in the
Bhaktajanēśvara temple at
Tirunāmanallūr in the Tirukoilur (Tirukkōvalūr) tāluka
of the South Arcot district. It records an order which
Vīrarājēndra
I. issued in the 4th year of his reign. As in other inscriptions, Tirunāmanallūr is here
called
Tirunāvalūr alias Rājādittapuram,
and its
Śiva temple
Tiruttoṇḍīśvara, which is the Tamil equivalent of the modern name
Bhaktajanēśvara.
The village is stated to have been included in
Mēlūr-nāḍu, a subdivision of
Tiru-muṉaippāḍi, a district
of
Rājēndra-Chōḷa-vaḷanāḍu, while, according to an inscription of
Rājēndra-Chōḷa I., Tirumuṉaippāḍi was a district of Jayaṅgoṇḍa-Chōḷa-maṇḍalam.
The end of the published portion refers to the village of
Perumbākkam
in Mēlūr-nāḍu, which belonged to the temple and was surnamed
Vīrarājēndra-chaturvēdimaṅgalam after the king.
Perumbākkam
is situated 4 miles west-north-west of Tirunāmanallūr.
TEXT.
1
svasti śrī [||*]
vīrame
tuṇaiyākavuntiy[āka]meyaṇiyākavu[m] ceṅkoloccik-karuṅkali kaṭintu kū[ṭal]caṅkamattu [ā]havamallaṉai
añcuvittu vikkalaṉaiyum [uṭ]ai puṟa[ṅkaṇṭu maṟṟavaṉ
māteviy]ār[o*][ṭu]m vastuvāha[na*]ṅkaiy-[k*]koṇṭu vīrasigājaṉatu
ulakamuḻutuṭaiyā(ḷ)ḷoṭum vīṟṟiruntaru-ḷiya kovājakecarivanmarāṉa uṭaiyār
śrīvīrarājentratevark[ku]2
yāṇṭu 4 āvatu [||*]
svasti śrī [||*]
sakalabhuvanāśra[ya*]
śrīmedinivallabha mahārājādhirāja
coḷakulasundara [pā]ṇḍyakulāntaka
āhavamallakulakāla āha-[va*]mallanai mummaṭi miṉ
kaṇṭa rājāśraya vīracoḷa ka[ri]kā[la]coḷa śrīvīrarājendradeva
rājakesarivanmaperumānaṭikaḷ koneriṉmaikoṇṭāṉ
rājendracoḻavaḷanāṭṭuttirumuṉaippāṭi me[lū]rnāṭṭuttirunā[va]lūrāna
rājā- dittapurattu nakaratt[ā*]rkku [|*] avvūr
tiruttoṇ[ṭī]śvaramu[ṭaiya]3
mahātevar tevatāṉam innāṭṭu pe[ru]mpākkam
vīrarājentracaruppetimaṅka-lattu•••••TRANSLATION.
(Line 1.) Hail ! Prosperity ! While courage was (
his) only help and liberality
(
his) only ornament, (
the king) wielded the sceptre and dispelled the dark Kali
(
age). (He) terrified
Āhavamalla at
Kūḍalśaṅgamam, saw the
retreating back of (
i.e). put to flight)
Vikkalaṉ [and
Śiṅgaṇaṉ],
and seized riches and vehicles
along with his (
viz. Āhava-malla's) great queen. In the 4th year of (
this) king
Rājakēsarivarman
alias) the lord
Śrī-Vīrarājēndradēva, who was pleased to be seated on the
throne of heroes together with (
his queen)
Ulagamuḻuduḍaiyāḷ.
(L. 2.) Hail ! Prosperity !
Sakalabhuvanāśraya Śrīmēdinivallabha Mahārā-jādhirāja Chōḷakula-Sundara
Pāṇḍyakulāntaka Āhavamallakula-Kāla Āhava- mallaṉai-mummaḍi-veṉ-kaṇḍa Rājāśraya Vīra-Chōḷa
Karikāla-Chōḷa Śrī-Vīrarājēndradēva Rājakēsarivarman-Perumāṉaḍigaḷ
Kōnēriṉmai-koṇḍāṉ (
addresses the following order) to the
citizens of
Tirunāvalūr alias Rājādittapuram in
Mēlūr-nāḍu, (
a subdivision) of
Tirumuṉaippāḍi, (
a district)
of
Rājēndra-Śōḻa-vaḷanāḍu:——••••• of
Perumbākkam
(
alias)
Vīra-rājēndra-chaturvēdimaṅgalam in this
nāḍu, a
dēvadāna of (
the god) Mahādēva of the
Tiruttoṇḍīśvara (
temple) in that village•••••
No. 82.——INSCRIPTION AT KILUR.
This inscription (No. 273 of 1902) is engraved on the north wall of the
maṇḍapa
in front of the shrine in the
Vīraṭṭāṉēśvara temple at
Kīḻūr near Tirukoilur (Tirukkō-valūr). As in other inscriptions, the
temple is here called
Tiruvīraṭṭāṉam and is stated to be situated at
Tirukkōvalūr in
Kuṟukkai-kūṟṟam, a subdivision of
Jananātha-vaḷanāḍu.
The inscription is dated in the 5th year of Vīrarājēndra I. and records the gift of
a lamp by a native of Kūriyūr in Śeṅguṉṟa-nāḍu, a subdivision of
Rājēndra-Chōḷa-vaḷanāḍu. Kūriyūr is stated to have been a hamlet
in the west of Vīrarājēndra-chatur-vēdimaṅgalam. According to No. 81
above, this was a surname of Perumbākkam, which belonged to another subdivision of
Rājēndra-Chōḷa-vaḷanāḍu; but the map does not show any village named Kūriyūr on the
west of Perumbākkam.
TEXT.
1
svasti śrī [||*]
[vī]rame tuṇaiyākavum [ti]yākameya[ṇi]yā[kavu]m
ceṅko-locci karuṅkali [ka]ṭintu oṭalcaṅkattu ākavama[l]-2 laṉai añcuvittu vikka[la]ṉaiyuñciṅkaṇaṉaiyumuṭai [pu]ṟaṅka[ṇ]ṭu
maṟṟava[ṉ] mahāteviyaroṭum vastuvāhanaṅk[ai]k-
3 koṇṭu irukālāvatum kuṟitta kaḷattu āhava[ma*]lla[ṉai a]ñcuvittu taṉṉuṭaṉ
[pi]ṟanta muṉnavar [vi]ratamu[ṭi]ttu ve[ṅ*]kai[n]ā-
4
[ṭu]ṅkaikkoṇṭu vicai[ya][ra*]bhiṣekam
paṇṇi[yu]laka[muḻu]tuṭaiy[ā]ḷo-ṭum virasiṃhāsa[nat]tu viṟṟiruntaru[ḷiya ko]-5
virājakecarivanmarāna uṭaiyār
śrīvirarājendradeva[ṟku] yāṇṭu 5
cāvatu ja[na]nātavaḷanāṭṭu [kuṟu]kkaikkūṟṟat[tu tiruk]-6
[k]ovallur [ti]ruviraṭṭānamuṭai[ya]
mahādevaṟku rājentra[c]oḻavaḷa-nāṭṭu taniyūr virarāj[entra]caturvvetimaṅ[ka]lat[tu]
7 melpiṭākai ceṅkuṉ[ṟa]nāṭṭu kūriyūr [iru]kku[maṉ]ṟāṭi ulakan
moṭaneṉ eṉ maka[ṉ] m[oṭaṉ] cū[ṟṟi]-
8 yaiccātti vai[tta*] [nu]ntāviḷakku ka ṟuk[ku] vi[ṭṭa per
ā]ṭu 48 [|*] [i]vai cāvā [mūv]ā p[e]rā[ṭu] [|*] ivai
kai[kk]o[ṇṭu*] ••••••
9 [śva]rarakṣai [||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! While courage was (his) only help and liberality
(his) only ornament, (the king) wielded the sceptre and dispelled the dark Kali
(age). (He) terrified Āhavamalla at Kūḍalśaṅgam, saw the
retreating back of Vikkalaṉ and Śiṅgaṇaṉ, and seized riches and vehicles
along with his (viz. Āhavamalla's) great queens.
(L. 3.) (
He) terrified
Āhavamalla yet a second time on the appointed
battle-field, ful-filled the vow of the elder brother who was born with him,
seized
Vēṅgai-nāḍu, and performed the anointment of victors.
(L. 4.) In the 5th year of (
this) king
Rājakēsarivarman alias) the lord
Śrī-Vīra-rājēndradēva, who was pleased to be seated on the throne of
heroes together with (
his queen)
Ulagamuḻuduḍaiyāḷ,——I, the
Maṉṟāḍi Ulagaṉ Mōḍaṉ, residing at
Kūriyūr
in
Śeṅguṉṟa-nāḍu, a hamlet in the west of
Vīrarājēndra-chaturvēdimaṅgalam, an independent village
in
Rājēndra-Śōḻa-vaḷanāḍu, gave 1 perpetual lamp for the merit of
my son
Mōḍaṉ Śūṟṟi to (
the god) Mahādēva of the
Tiruvīraṭṭāṉam (
temple) at
Tirukkōvalūr in
Kuṟukkai-kūṟṟam, (
a subdivision) of
Jananātha-vaḷanāḍu. For
(
this lamp I) gave 48 big sheep. These big sheep (
shall) neither die nor grow
old.
Having received these (
sheep),••••• [This gift is placed
under] the protection of [all
Māhē]
śvaras.
No. 83.——INSCRIPTION AT TINDIVANAM.
This inscription (No. 207 of 1902) is engraved on the south wall of the maṇḍapa
in front of the shrine in the Tintriṇīśvara temple at Tiṇḍivaṉam, the
head-quarters of a tāluka of the South Arcot district. The end of most lines (including the
date in line 11) is covered by a brick wall, which was temporarily removed for preparing an
inked estam-page.
The inscription is dated in the 6th year of
Vīrarājēndra I. and records the gift
of 12 cows to the
Tiruttiṇḍīśvara temple at
Giḍaṅgil in
Ōymā-nāḍu.
Giḍaṅgil is now the name of a suburb of
Tiṇḍivaṉam.
TEXT.
1 sva[sti] śrī [||*] [vī]rame
tuṇaiyākavuntiyākameyaṇiyākavu[ñc][eṅk*]o-
2 loccikkaruṅkali kaṭintu
kūṭalcaṅkamattāhavamallaṉaiyañ-
3 cuvittu vikkalaṉaiyuñciṅkaṇaṉaiyu[mu*]ṭai puṟaṅkaṇṭu maṟṟavaṉ
mahāde[vi]-
4 yaroṭu vastu[v]āhanaṅkaikkoṇṭu iraṇṭām
vicaiyiluṅkuṟitta
5 kaḷattāha[va]mallaṉai añcuvittu veṅ-
6
kaināṭu miṭṭukkoṇṭu taṉnuṭaṉ piṟanta muṉnavar viratamuṭittu
muṉṟām vi-7
caiyilum comiśvaran kaṭṭiya kaṇṭikai
aviḻppataṉ [mu][?][m] kampili cuṭṭu [ka]-8
[ṟaṭi]kallil jayastambhanāṭṭi tevanātan mutal mācā[ma]ntaraic[ca]kka[ra]-9 kkoṭṭattutturattiyavarkaḷuriya tāram piṭittukkoṇ[ṭu]
10
kucci miṭṭu ellai kaṭantu
nilaiyiṭṭu vijaiyasiṃhāsaṉattu ulakamuḻutu-[ṭ]aiyāḷo-11
ṭum [vī]ṟṟiruntaruḷiya ko
rājakesaripanmarāṉa uṭaiyār śrīvirarājentra-devaṟku yāṉṭu 6 vatu12
ō[y]mānāṭṭukkiṭa ṅkilttiruttiṇṭīśvara(m)muṭaiya
mahādevarkkut-13 [ti]runāyaṟṟu-
14 kkiḻamai puṟam-
15 pu śrībali eḻuntaru-
16 ḷumaṟṟaikku a[mu]tu
17 ceytaruḷat[ta]yi-
18 r nāḻiyum ney
19 aḻākkum h[o]-
20 mattuk[ku] aḻā-
21 kkum śrībalikku ney uriyum āka ney muvuḻakkukkum viṭṭa pacu
panniraṇ-ṭum viṭṭeṉ īśvaran
22 ciṅkamāṇiyāṉa toṇṭaimān [c]oḻapperiyaraiyanen [|*] ippacuppanni-raṇṭuṅkoṇṭu i-
23
nnimantañcantrāti[t*]tavaṟcce[lu]ttakkaṭavomāṉom
ikkoyililttiruvuṇāḻi-caisa-
24
bhaiyom [|*] itu
panmāhē[śva]rar rakṣai [||*]TRANSLATION.
(Line 1.) Hail ! Prosperity ! While courage was (his) only help and liberality
(his) only ornament, (the king) wielded the sceptre and dispelled the dark Kali
(age).
(L. 2.) (He) terrified Āhavamalla at Kūḍalśaṅgamam, saw the
retreating back of Vikkalaṉ and Śiṅgaṇaṉ, and seized riches and vehicles
along with his (viz). Āhava-malla's) great queens.
(L. 4.) (He) terrified Āhavamalla yet a second time on the (previously)
appointed battle-field, recovered Vēṅgai-nāḍu, and fulfilled the vow of the elder
brother who was born with him.
(L. 6.) On a third occasion (
he) burnt (
the city of)
Kampili before
Sōmēśvara could untie the necklace which (
he) had put on,
and set up a pillar of victory at
Kaṟaḍikal.
(L. 8.) (He) expelled the great Sāmantas) beginning with Dēvanātha
from Śakkara-kōṭṭam and seized their wives.
(L. 10.) (
He) recovered
[Kaṉṉa]kuchchi (
i.e. Kanyakubja), crossed the
boundaries and fixed (
them). In the 6th year of (
this) king
Rājakēsarivarman alias) the lord
Śrī-Vīrarājēndradēva, who was
pleased to be seated on the throne of victory together with (
his queen)
Ulagamuḻuduḍaiyāḷ,——I,
Īśvaraṉ Śiṅgamāṇi alias)
Toṇḍaimāṉ Śōḻapperiyaraiyaṉ, granted twelve cows to (
the god)
Mahādēva of the
Tiruttiṇ-ḍīśvara (
temple) at
Giḍaṅgil in
Ōymā-nāḍu. (
These cows were) granted in order
to (
supply) three
uḻakku of ghee,
viz. one
uri
of ghee for the
śrībali, one
aḻākku (of ghee) for the
hōma, and one
aḻākku of ghee and one
nāḻi of curds for offerings on those holy Sundays on
which (
the god) is carried outside (
for) the
śrībali.
(L. 22.) Having received these twelve cows, we, the members of the assembly
(
in charge) of the store-room
of this temple, shall have to supply
these requirements as long as the moon and the sun shall last.
(L. 24.) This (gift is placed under) the protection of all Māhēśvaras.
No. 84.——INSCRIPTION AT PERUMBER.
This inscription (No. 266 of 1901) is engraved on the east wall of the maṇḍapa in
front of the shrine in the Tāndōṉṟīśvara temple at Perumbēr and is
dated in the 7th year of Vīrarājēndra I. It records a grant of land to the
Tiruttāṉtōṉṟi-Mahāśrīkaraṇa-Īśvara temple at
Perumbēṟūr alias Tribhuvananallūr. As in another
Perumbēr inscription (No. 78 above), Perumbēṟūr is here called a hamlet of
Śrī-Madurāntaka-chaturvēdimaṅgalam, the modern Madurāntakam. Line
16, which is incomplete, mentions Vīra-Śōḻaśēri, a portion of the city which is
also referred to at the end of No. 78 above.
TEXT.
1 svasti śrī [||*] [vī]ramey
tuṇaiyākavuntiyākameyaṇiyākavum ceṅkoloccik-karuṅkali
kaṭi ntu teṉ-
2
naṉaitta[lai] ko[ṇ]ṭu cerala[ṉai]ttiṟai koṇṭu ciṅkaḷatecam vaṭippaṭuttu veṅkaḷattāhavama[l]-3
laṉai aiya[ma]ṭi meṉ koṇṭu v[e]ṅkaināṭu
mīṭṭukkoṇṭu ta[ṉṉuṭa]ṉ piṟanta muṉṉavar viratamuṭi-4
ttu va[nta]ṭi pa[ṇi]nta caḷukki
vijaiyātittarkku maṇṭalam
aruḷikkaḻalaṭi paṇinta ma[ṉ]ṉarkkukkaṭāram
eṟintu kuṭu[t]ta-5
ru[ḷi] comi[śva]raṉ kaṉ[ṉa]ratecam
kaiviṭat[tu]ratti vantaṭi vaṇaṅkiya caḷukki vikkiramātittaṉai eṇṭicai6 nikaḻ kaṇ[ṭi]kai cūṭṭi iraṭṭapāṭi eḻarai ilakkamum eṟi[
ntu]
kuṭuttaruḷi [vi]jaiyasiṅkācaṉattulakamuḻutuṭaiyā-
7
ḷoṭum viṟṟiruntaruḷiya kovīrarājakecarivanmarāna uṭaiyār śrīvirarājentra-devaṟku yāṇṭu eḻāvatu
[|*] 8
muraṭcaḷukkiy[ai] muṭakkāṟṟil mutuku kaṇṭu munivāṟi iraṭṭarājakula[k]ā-laṉ [ika]l vīrarājentraṉ puyaṅkoṇṭu potu
ni-9
kki āḷkiṟa jayaṅkoṇṭacoḻamaṇṭalattu kaḷattūrkoṭṭattu
taniyūr śrī-maturāntakacaruppetimaṅkalat-10
tu peruṅkuṟisabhaiyom eḻuttu——nammur
pi[ṭ]ākai perumpeṟūrāṉa tiripuvananallū[r] tiruttāṉtoṉṟima-11 hāśrīkaraṇaīśvaramuṭaiy[ā*]rkku iṟaiyiliyāka viṭṭa nilam
perumpeṟūr [e]ri karaikku teṟkum ivverini[n]-
12 ṟum ampalattu tūmpiṉniṉṟum teṉmeṟku nokki pona vāykkālukku meṟku
ivvāykkāl[ni]-
13 ṉṟum ittevar [k]oyile eṟa pona vaḻi varampukku vaṭakkum ittevar koyilil
kiḻakkil caturavaṟutikku
14
kiḻakkum [na]ṭuvuḷ pa[ra]ppum tāḻvum iṉṟi mañcikkamāka kiṭanta
nilattil munṟu pāṭakam tirutti itte-15 vaṟku tiru[c]ceṉ[n*]e[l]naṭaikkum tiruvārātaṉai ceyv[ā*]rkkumāka iṟai-yiliyāka kuṭuttom peruṅkuṟisa-
16
bhaiyom [|*] paṇittār viracoḻaceri
v[e]ṟpuṟattu•••• •• ta paṇiyāl [ca]ruṭai•••TRANSLATION.
(L. 1.) Hail ! Prosperity ! While courage was (
his) only help and liberality (
his)
only ornament, (
the king) wielded the sceptre and dispelled the dark Kali (
age).
(He) took the head of the king of the South (
i.e). the
Pāṇḍya),
levied tribute from the Śēralaṉ (
i.e. the
Chēra king), and
subdued the Śiṅgaḷa (
i.e.
Siṁhala) country.
(L. 2.) (He) saw the back of (i.e. put to flight) Āhavamalla five times
in hot battles, recovered Vēṅgai-nāḍu, fulfilled the vow of the elder brother who
was born with him, and bestowed the [Vēṅgai]-maṇḍalam on the Śaḷukki
(i.e). Chalukya) Vijayā-ditya who came and worshipped (his)
feet.
(L. 4.) Having conquered (the country of) Kaḍāram, (he) was pleased to
give (it) (back) to (its) king who worshipped (his) feet (which
bore) ankle-rings.
(L. 5.) (
He) chased
Sōmēśvara (
and forced him) to abandon the
Kaṉṉara country, invested the
Śaḷukki Vikramāditya, who came and bowed
to (
his) feet, with the necklace which illumined the eight directions, and was pleased
to conquer and to grant (
to him) the seven and a half
lakshas of
Raṭṭapāḍi.
(L. 6.) In the seventh year of (this) king Rājakēsarivarman alias the
lord Śrī-Vīrarājēndradēva, who was pleased to be seated on the
throne of victory together with (his queen) Ulagamuḻuduḍaiyāḷ.
(L. 8.) The writing of us, the great assembly
of
Śrī-Madurāntaka-chaturvēdi-maṅgalam, an independent village
in
Kaḷattūr-kōṭṭam, (
a district) of
Jayaṅgoṇḍa-Śōḻa-maṇḍalam, which is ruled over——having conquered (
it by the strength
of his) arm and having made it his exclusive property
——by the warlike
Vīrarājēndra, the god of Death to the family of the
Raṭṭa king,
(
whose) anger abated (
only) after seeing the back of the obstinate
Śaḷukki (
i.e). Chalukya) on
the bank of) the winding river.
(L. 10.) (The following) land was granted, free of taxes, to the god of the
Tiruttāṉ-tōṉṟi-Mahāśrīkaraṇa-Īśvara (temple) at
Perumbēṟūr alias Tribhuvananallūr, a hamlet of our village.
(L. 11.) Three
pāḍagam in the land which had been lying as
mañjikkam, without being levelled and dug up, within (
the
following boundaries): to the south of the bank of the tank at
Perumbēṟūr; to
the west of the channel running towards the south-west from the (sluice called)
Ambalattu-tūmbu of this tank; to the north of the margin of the road leading from this
channel up to the temple of this god; and to the east of the end of the square (
field)
on the east of the temple of this god.
(L. 14.) Having reclaimed (
this land), we, the great assembly, gave (
it) to this
god, free of taxes, for (
supplying) paddy of the red kind to the temple
and for (
supporting) those who perform the worship in the temple.
(L. 16.) (This) was ordered by••• of Vēṟpuṟam, (in charge of)
Vīra-Śōḻaśēri•••••
IX.——INSCRIPTIONS OF KULOTTUNGA-CHOLA III.
As I have stated on page 43 above, the time of
Kulōttuṅga-Chōḷa III.,
the immediate predecessor of
Rājarāja III., is settled by an inscription at Nellore,
which couples Śaka-Saṁvat 1119 with the 19th year of his reign. Professor Kielhorn's
calcu-lations of the dates of twenty inscriptions of this king have shown that his
reign commenced between the 8th June and 8th July A.D. 1178.
The records of the reign of Kulōttuṅga III. are so numerous that a complete list of them
would occupy too much space. I subjoin a list of those opening with a historical introduction,
the first word of which is puyal.
1. 3rd year: Tirumāṇikuḻi, No. 85 below.
2. 5th year: Chidambaram, No. 121 of 1887-88.
3. Do. do. No. 122 of 1887-88.
4. 8th year: Tiruveṇgāḍu, No. 118 of 1896.
5. 9th year: Chidambaram, No. 86 below.
6. Undated
: Tirukkoḷḷambūdūr, No. 1 of 1899.
7. 11th year: Chidambaram, No. 87 below.
8. 19th year: Tiruvoṟṟiyūr, No. 404 of 1896.
9. Do. Śrīraṅgam, No. 88 below.
10. 21st year: Tirumāṇikuḻi, No. 170 of 1902.
11. 34th year: Tirumalavāḍi, No. 74 of 1895.
In the majority of these inscriptions (Nos. 1, 4, 5, 7 to 10) the king is
called
Parakēsarivarman alias Tribhuvanachakravartin
Kulōttuṅga-Chōḷadēva. Two inscriptions (Nos. 2 and 3) substitute
Vīrarājēndradēva (II.) for Kulōttuṅga-Chōḷa-dēva, and the two
remaining inscriptions (Nos. 6 and 11) have instead of it
Kōnērimēṉ-koṇḍāṉ and
Tribhuvanavīradēva, respectively. In
his inscriptions without historical introduction, the king is called either
Kulōttuṅga-Chōḷadēva or
Tribhuvanavīradēva. The second name occurs in
records of the 27th to 37th years.
In a single inscription the king bears the
name
Vīrarājēndra-Chōḷadēva.
Two inscriptions of the 9th year
prefix to the name of the king the relative
sentence
maturai koṇṭaruḷiṉa, ‘who was pleased to take
Madurai.’ In
records of the 10th to 31st years, this sentence is amplified into
maturai koṇṭu
pāṇṭiyaṉ muṭittalai koṇṭa-ruḷiya, ‘who, having taken
Madurai, was pleased to take the crowned head of the Pāṇḍya.’
Other inscriptions, of the 12th to 29th years, read
maturaiyumīḻamuṅkoṇṭu pā-ṇṭiyaṉ muṭittalaiyuṅkoṇṭaruḷiṉa, ‘who, having taken
Madurai and
Īḻam, was pleased to take also the crowned head of the
Pāṇḍya.’ An inscription of the 14th year
has
maturaiyumīḻamuṅkoṇṭaruḷiṉa, ‘who was pleased to take
Madurai and
Īḻam.’ In inscriptions of the 23rd to 31st years, we find
īḻamum maturaiyum
pāṇṭiyaṉ muṭittalaiyuṅ-karuvūrum koṇṭaruḷiṉa,
‘who was pleased to take
Īḻam, Madurai, the crowned head of the
Pāṇḍya,
and
Karuvūr.’ Finally, certain inscriptions of the 31st to 37th years add to the
king's conquests, that he ‘was pleased to perform the anointment of heroes and the anointment
of victors:’——
maturaiyumīḻamuṅkaruvūrum pāṇṭiyaṉ
muṭittalaiyuṅkoṇṭu vīrarabhiṣekamum
vijayarabhiṣekamum paṇṇiyaruḷiya.The introductions of the inscriptions of the 3rd, 5th and 8th years
do not
contain any statement of historical interest. An inscription of the 9th year (No. 86 below)
relates that Kulōttuṅga III. assisted
Vikrama-Pāṇḍya against the son of
Vīra-Pāṇḍya, defeated the
Maṟa (
i.e. Maṟava ?)
army,
drove the
Siṁhala army into the sea, took
Madurai (
i.e. Madhurā) from
Vīra-Pāṇḍya and bestowed it on
(Vikrama-) Pāṇḍya. An inscription of the 11th year (No. 87 below) also refers to
the defeat of the son of
Vīra-Pāṇḍya and to the bestowal of
Kūḍal (
i.e. Madhurā) on
Vikrama-Pāṇḍya, and adds that
Vīra-Pāṇḍya revolted again, but that Kulōttuṅga III. ‘took his crowned head,’
i.e. that, while seated on the throne, he placed his feet on the crown of the Pāṇḍya
king. An inscription of the 19th year (No. 88 below) first notices an expedition into the
North, at the end of which the king entered
Kachchi,
i.e. Conjeeveram. As in
the inscription of the 11th year, it is then stated that he defeated the son of
(Vīra-)Pāṇḍya, took
Madurai and bestowed it on
Vikrama-Pāṇḍya, and that he ‘took the crowned head’ of
Vīra-Pāṇḍya,
who had revolted again and given him battle at Neṭṭūr.
The next-following
passage relates that he pardoned the
Pāṇḍya king,
i.e. apparently Vīra-Pāṇḍya, and the
Chēra king, who seems to be identical with the person who
is subse-quently called
Vīra-Kēraḷa.
Finally, an
unnamed
Pāṇḍya king who bore the surname ‘chief of the family of the Sun’ received
valuable presents. An inscription of the 21st year adds that Kulōttuṅga III. placed his feet
on the crown of the king of
Īḻam,
i.e. Ceylon.
In his Annual Report for 1898-99, Mr. Venkayya has shown that the invasion of
the Pāṇḍya country during the reign of the Ceylon king Parākramabāhu, which is
related in chapters 76 and 77 of the Mahāvaṁsa, fell into the reign of the Chōḷa
king Rājādhi-rāja II. During this war there were two claimants for the
throne of Madhurā. One of them, Vīra-Pāṇḍya, the son of
Parākrama-Pāṇḍya, was supported by the Singhalese, and the other,
Kulaśēkhara, by the Chōḷas. The former is probably the same person as the
Vīra-Pāṇḍya who was defeated and humiliated by Kulōttuṅga III., while, as Mr.
Venkayya suggests, Vikrama-Pāṇḍya, the protégé of Kulōttuṅga III., may
have been the successor of Kulaśēkhara, the claimant to the Pāṇḍya throne whose
part had been taken by Rājādhirāja II.
If the foregoing inferences are accepted, it would follow that
Rājādhirāja II.
was either the immediate predecessor or one of the predecessors of
Kulōttuṅga III.
on the Chōḷa throne. That these two kings were intimately connected, may be concluded also
from the fact that an inscription of the 17th year of
Kulōttuṅga III.
opens with the first sentence of a historical introduction
which is given in full at the beginning of an inscription of the 5th year of
Rājakēsarivarman alias Tribhuvanachakravartin
Rājādhirājadēva (No. 262 of 1902). Another point which connects these two kings
is, that an inscription of the 11th year of Rājakēsarivarman
alias
Tribhuvanachakravartin Rājādhirājadēva (No. 3 of 1899), which opens with the words
kaṭal cūḻnta pārmātarum, prefixes to the king's name the epithet
matiraiyum
īḻamum koṇṭaruḷina, which was later on borne by Kulōttuṅga III.
In four of the six inscriptions of
Rājādhirāja II. which open with
kaṭal
cūḻnta pārmātarum, the king is not called Rājakēsarivarman, but
Parakēsarivarman. One of these four inscriptions
shows that the 8th
year of Rājādhirāja II. was about 15 years later than the 19th year of
Rājarāja
II., as will appear from the following extract.
1 svasti śrī [||*] kaṭa[l] cūḻnta
pārmāta[ru]m••••• kopparakesaripatmarā[
ṉa tri] bhuvaṉaccakravattikaḷ
śrīrājādhirājadevarkku yāṇṭu 8 āvatu
kāttikaimāsattu mutaṟtiyatināḷ uṭaiyār
2 rājarāja[d]evarkku yāṇṭu 1[9] āvatu
taimāsamutal
tribhuvanaccakravattikaḷ
śrīrājādhirājadevarkku yāṇṭu 8 āvatu aippacimā[sa]m
[va]rai yāṇṭu patinaiñcil.
“On the first solar day of the month Kāttigai in the 8th year of king Parakēsari-varman alias the emperor of the three worlds, the glorious
Rājādhirājadēva,——in the fifteen years from the month Tai in the 19th year of the
lord Rājarājadēva to the month Aippaśi in the 8th year of the emperor of the three
worlds, the glorious Rājādhirājadēva.”
Consequently Rājarāja II. must have been either the immediate predecessor or one
of the predecessors of Rājādhirāja II.
In eight inscriptions of
Rājarāja II. which open with
pū maruviya
tirumātum, the king bears the epithet
Parakēsarivarman.
Besides, there are two inscriptions of his which have the same introduction as those of
Rājādhirāja II. (
kaṭal cūḻnta pār etc.). In one of these (No. 219 of
1901) Rājarāja II. is called
Parakēsarivarman, and in the second (No. 375 of 1902)
Rājakēsarivarman.
To return to
Kulōttuṅga III., an inscription of his 19th year asserts that he
under-took an expedition into the North and entered Conjeeveram.
This statement is borne out by the fact that three inscriptions of his reign are found at
Conjeeveram
and five others as far north as Nellore.
The following vassals of Kulōttuṅga III. are mentioned in epigraphical records:——
1.——
Madhurāntaka-Pottappi-Chōḷa alias Tammusiddhi-araiśaṉ made a grant to the Vishṇu temple at Nellore
alias Vikramasiṁhapuram
in the 26th year of Kulōttuṅga III. (=A.D. 1203-4). Another Nellore inscription
of the [3]1st year (= A.D. 1208-9) refers to
Madhurāntaka-Pottappi-Chōḷa
alias Nallasiddh-arasar.
Other inscriptions of
Tammusiddhi are dated in Śaka-Saṁvat 1127 and 1129 (=A.D. 1205-6 and 1207-8),
and
Nallasiddhi was the name of an uncle of his.
2.——An inscription of the 5th May A.D. 1205 in the Ēkāmranātha temple at Con-jeeveram
records the gift of a lamp by the
Gaṅga chief
Śīyagaṅga Amarābharaṇa alias
Tiruvēgambam-uḍaiyāṉ, in whose time the Tamil grammar
Naṉṉūl was
composed, and his queen
Ariyapiḷḷai gave two lamps to the temple at Tiruvallam in
the [3]4th year of Kulōttuṅga (III.).
3.——Two inscriptions of the 27th and 33rd years of Kulōttuṅga III. record grants of land
by
Chōḷa-Piḷḷai alias Aḻagiya-Chōḷa alias
Edirili-Chōḷa-Śambuvarāyaṉ, the son of
Śeṅgēṇi Ammaiyappaṉ.
This chief is already known from the Poygai inscrip-tions of
Rājarāja III., the successor of Kulōttuṅga III.
Two inscriptions of
Tribhuvana-chakravartin
Kōnērimēlkoṇḍa-Kulōttuṅga-Chōḷadēva record grants by
Śeṅgēṇi Ammaiyappaṉ Kaṇṇuḍaipperumāṉ alias
Vikrama-Chōḷa-Śambuvarāyaṉ.
As this Śeṅgēṇi Ammaiyappaṉ
must have been the father of the above-mentioned Aḻagiya-Chōḷa, the two inscriptions may be
safely allotted to Kulōttuṅga III. Another inscription of Kulōttuṅga-Chōḷadēva (III. ?)
introduces a member of the same family; named
Śeṅgēṇi Miṇḍaṉ Attimallaṉ
Śambuvarāyaṉ.
4.——The chief noted under No. 2 and one of the last-mentioned chiefs seem to be referred to
in two inscriptions of the 20th and 21st years at Śeṅgama, which I have accordingly allotted
to Kulōttuṅga III.
The same two inscriptions contain the names of two other
feudatories of Kulōttuṅga III.,
viz. Viḍugādaḻagiya-Perumāḷ, a chief
of Dharmapuri in the Salem district,
and
Malaiyaṉ
Viṉaiyai-veṉṟāṉ alias Karikāla-Chōḷa-Āḍaiyūrnāḍ-Āḻvāṉ.
5.——The Śeṅgama inscription of the 21st year refers to a certain
Yādavarāya.
This title was borne by two chiefs,
viz. Tirukkāḷattidēva
and his son
Vīra-Nārasiṁha-dēva. The former is mentioned in
inscriptions of the 16th and 17th years of Kulōttuṅga III.,
and the other
in inscriptions of the 36th and 37th years of the same king
and in
an inscription of the 8th year of Rājarājadēva (III.), the successor of Kulōttuṅga
III.
In an inscription of the 15th year of Kulōttuṅga (III.), this chief
calls himself ‘prince
Siṁha alias Vīrarākshasa-Yādavarāja, the
son of
Yādavarāja alias Tirukkāḷattidēva.’
Both Tirukkāḷattidēva and his son claimed descent from the Eastern
Chālukya family; for, they bore the
birudas Vēṅgīvallabha and
Śaśikula-Chāḷukki. The Veṅkaṭēśa-Perumāḷ temple on the Tirupati
hill contains an inscription of the 34th year of
Tribhuvana-chakravartin
Vīra[n]ārasiṁhadēva Yādavarāya (No. 71 of 1888-89). In the 40th year of
Vīranārasiṁhadēva-Yādavarāya the same temple was rebuilt.
Another Tirupati
inscription (No. 58 of 1888-89) is dated in the [8]th year of
Tribhuvanachakravartin Tiruvēṅgaḍanātha-Yādavarāya, who may have belonged
to the same family.
No. 85.——INSCRIPTION AT TIRUMANIKULI.
This inscription (No. 165 of 1902) is engraved on the right of the entrance into the east
wall of the
prākāra of the
Vāmanapurīśvara temple at
Tirumāṇikuḻi
in the Cuddalore tāluka
of the South Arcot district. This village is called
Udavi-Māṇikuḻi by Tiruñāṉasambandar, and
Udavi-Tirumāṇikuḻi in some
of its inscriptions. According to the subjoined record (l. 3 f.) it belonged to the district of
Rājarāja-vaḷanāḍu, and according to other inscriptions to Mēlkkāl-nāḍu,
Mēṟkāṉāḍu or Mēṟkā-nāḍu, a subdivision of
Vaḍakarai-Rājēndra-Chōḷa-vaḷanāḍu, Virudarājabhayaṁkara-vaḷanāḍu,
or Rājarāja-vaḷanāḍu.
The inscription is dated in the 3rd year of
Kulōttuṅga-Chōḷa III. on a day
which corresponds to the 12th August A.D. 1180.
It records the gift of 32
cows for a lamp. The donor was a native of
Kūḍal, which was situated in the same
district as Tirumāṇikuḻi and seems to be identical with the modern Kūḍalūr
(Cuddalore).
TEXT.
1 svasti śrī [||*] puyal peruka vaḷam perukkappoyyāta nāṉmaṟaiyiṉ
ce[yal vāyppa]t[tirumakaḷum j]eyamakaḷuñ[ci]ṟantu vāḻa veṇmati
poṟkuṭai [viḷa]ṅka vel[ve]ntaraṭi vaṇaṅka maṇmaṭantai maṉamaku[ḻa]
2
maṉuviṉ neṟi
taḻaittoṅkaccakramuñceṅkoluntaṉittaṉaittuñcela
naṭakkak-ka[ṟ]pakkāla puvi kāppa poṟpamainta muṭi
cūṭiccempon virasiṃhā-saṉattuppuvaṉamuḻutuṭaiyāḷoṭum viṟṟiruṉ-3
taruḷiya kopparakecaripaṟmarāṉa
tribhūvaṉacakra[va]ttikaḷ
śrīkulottuṅka-coḻadevaṟkku y[ā]ṇṭu
mu[n]ṟāvatu siṃhanāyaṟṟu
aparabhakṣattu pañ-camiyum
tiṅkaḷkiḻamaiyam peṟṟa aśvatināḷ
irājarājavaḷa-4 ṉāṭṭu uṭaiyār tirumāṇikuḻiyāḷuṭaiyanāyaṉāṟku
iṉnāṭṭukkūṭalaracanārāya-ṇaṉ eḻicaim[o]kaṉāṉa
jaṉaṉātakkacciyarāyaṉ vaitta tirunuṉtāviḷakku oṉṟukku viṭṭa cāvā mūvāppacu
32 [|*] i[p]pacu muppattiraṇ-
5
ṭum kaikkoṇṭu ittirununtāviḷakku onṟu[m] sandrādittavarai celuttak-kaṭavom ikk[o]yilil
tirumuṇṇāḻikaisabhaiyom [|*]
ippaṭi sammatittu
iv[vu]bhaiyaṅkoṇṭom [|*] itu paṉmāhesurarakṣai || [u]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! (The king) put on the beautiful crown in order
to protect the earth to the end of the world, while clouds were abundant (and) increased
the fertility (of his country); while the conduct (prescribed) in
the four true Vēdas prospered; while the goddess of Fortune and the goddess of Victory were
greatly delighted (to be his wives); while (his) parasol shone like the white
moon; while victorious kings bowed at (his) feet; while the goddess of the Earth
rejoiced; while the rules of Manu flourished and spread; (and) while (the king's)
discus and sceptre went (and) ruled every region.
(L. 2.) In the third year of (
this) king
Parakēsarivarman alias) the
emperor of the three worlds,
Śrī-Kulōttuṅga-Śōḻadēva, who was pleased to be
seated together with (
his queen)
Bhuvanamuḻuduḍaiyāḷ on the throne of
heroes (
which consisted of) pure gold,——on the day of Aśvinī, which corresponded to a
Monday and to the fifth
tithi of the second fortnight of the month Siṁha,——one
perpetual lamp was given to
Āḷuḍaiya-nāyaṉār of
Tirumāṇikuḻi, the god of
Rājarāja-vaḷanāḍu, by
Aṛaśanārāyaṇaṉ Ēḻiśaimōgaṉ,
alias
Jananātha-Kachchiyarāyaṉ, of
Kūḍal in the same
nāḍu.
For (
this lamp he) granted 32 undying and unaging cows.
(L. 4.) Having received these thirty-two cows, we, the members of the assembly (
in
charge) of the store-room
of this temple, shall have to maintain this
perpetual lamp as long as the moon and the sun shall last.
(L. 5.) Having agreed thus, we took charge of this gift. This (gift is placed under)
the protection of all Māhēśvaras.
No. 86.——INSCRIPTION AT CHIDAMBARAM.
This inscription (No. 457 of 1902) is engraved on the west wall of the second
prākāra of the great Śaiva temple of
Naṭarāja at
Chidambaram in the South Arcot district. It is dated on the 88th day of the 9th year of
Kulōttuṅga-Chōḷa III. and records that the king sanctioned a grant of land to the
temple by a certain
Kēraḷarājaṉ (ll. 6 and 10). The land granted was situated in
two hamlets of Chidambaram, the first of which bore the name
Kaḍavāychchēri
alias Tillaināyaganallūr (l. 6). Kaḍavāchchēri is found on the map about 2
miles south of Chidambaram,
and Tillaināyaganallūr survives as the name of
a neighbouring village which has now been joined to Uśuppūr.
The second
hamlet,
Śāttaṅguḍi alias Mahīpālakulakālanallūr (l. 7), I am unable to identify.
TEXT.
1 svasti śrī ||u puyal vāyttu vaḷam perukappoyyāta nāṉmaṟaiyiṉ
ceyal vāyppattirumakaḷuñjayamakaḷuñciṟantu vāḻa veṇmati poṟkuṭai
viḷaṅka velventaraṭi vaṇaṅka maṇmaṭantai maṉaṅkaḷippa maṉunīti taḻait-
2
toṅkaccakkaramuñceṅkoluntikkaṉaittuñcela naṭappakkaṟpakālam puvi kākkap-poṟpamainta muṭi puṉain[tu] vi kramapāṇṭiyaṉ veṇṭa viṭṭa
taṇṭāl vīrapāṇṭiyaṉ makaṉ paṭa eḻakam paṭa
maṟappaṭai paṭacciṅkaḷappaṭai mukkaṟuppuṇṭu alaikaṭal3 puka vīrapāṇṭiyaṉai mutukiṭum paṭi tākki maturaiyum aracuṅkoṇṭu
jaya- stambhanaṭṭu ammaturaiyum aracum nāṭum aṭainta
pāṇṭiyaṟkaḷittaruḷi meymmalarnta vīrakkoṭiyuṭaṉ tiyākakkoṭi eṭuttuccempoṉ
[vī]rasiṅ- hāsaṉattuppuvaṉamuḻutuṭai-
4 yāḷoṭum vīṟṟiruntaruḷiya kopparakecaripaṟmarāṉa
tribhuvaṉaccakravarttikaḷ maturai koṇṭaruḷiṉa
śrīkulottuṅkacoḻatevarkku yāṇṭu oṉpatāvatu nāḷ eṇpa[t]teṭṭiṉāl
prasādañceytaruḷi vanta ceyyumapaṭippaṭi
[|*] āḷuṭaiyāṟkuccāttiyaruḷattiruppaḷḷittāmat-
5
tirunantavaṉañceyyavum [i]ttirunantavaṉañceykiṟa tirunantavaṉakkuṭikaḷ
per iruvarkku ilakkaikkuṅkoṟṟukkum tirunantavaṉppuṟaiṟai[yi]liyākavum rāja-rājavaḷanāṭṭukkīḻveṅkaināṭṭupperunallūruṭaiyāṉ
tiruvekampamuṭaiyāṉ tiruvaṉanti[śva]ramuṭaiyā-6 ṉāṉa kera[ḷa]rājaṉ perumpaṟṟappuliyūr
uḻaiccaraṇaṉ vaṭukaṉ [ti]runaṭṭa-māṭi peril
anyanāmakaraṇattāl palar pakkalum vilaikoṇṭa nilam
[|*] ivvūrppiṭākai kaṭavāycceriyāṉa tillaināyakanallūril
cuntaracoḻavatik[ku] meṟku uttamacoḻavāykkālukkutteṟku mutaṟ-
7
kaṇṇāṟṟu iraṇṭāñcatirattukkollainilam orumāvum [|*] piṭākai acce-riccāttaṅkuṭiyāṉa mahīpālakula[k]ālanallūril kuntavaivatikku meṟku ut-tamacoḻavāykkālukkutteṟku nālāṅkaṇṇāṟṟu mutaṟcatirattu mikutikku-ṟaivu uḷḷaṭaṅkattaram peṟṟa nilam araiye muṉṟu mā8
mukkāṇi araikkāṇi muntirikaikkiḻ mukkāle nālu mā
araikkāṇi muntirikaiyum [|*] ākakkollai [u]ṭpaṭa ūr[p]paṭi nilam araiye nālu mā
mukkāṇi araikkāṇi muntirikaikkiḻ mukkāle nālu mā araikkāṇi
muntirikaiyiṉāl maṭakkunilam araikkāṇi muntirikaikkiḻ oṉ-patu mā muk-9 kāṇikkīḻ mukkāle mukkāṇiyum [|*] tirunantavaṉamum tirunantavaṉappuṟaiṟai-yiliyumāka āḷuṭaiyār tevatāṉam ivvūril pala varavaiyoṭuṅkūṭṭavum [|*]
innilattukku ivvūr taṇṭa niccayitta kācil maṭakkopātiyāl vanta kācu ūril kaḻikkavum
[|*] ippaṭikkukkoyilil tirup-
10
pūmaṇṭapattukku samipattile tirumāḷikaiyile kal veṭṭavum [|*]
tirunanta-vaṉakkuṭikaḷ per iruvaṟkuntiruntavaṉakkuṭikaḷ ceytu varuṅkuṭimai
uḷ-ḷiṭṭaṉa koḷḷātoḻiyavu[m] [|*] peṟa veṇumeṉṟu
keraḷarājaṉ nama-kkuccoṉṉamaiyil ippaṭi cey-11 yakkaṭavatākaccolli ippaṭi kaṇakkilum iṭṭukkoḷḷakkaṭavarkaḷāka varikkuk-kūṟu ceyvārkaḷukkuñcoṉṉom [|*] in[ni]lam oṉpatāvatu mutal
pala varavaiyoṭuṅkūṭṭi[tti]runantavaṉamum tirunantavaṉakkuṭikaḷ per
iruvaṟkum ilakkaikkuṅkoṟṟukkuntirunantavaṉap-
12
puṟaiṟaiyiliyumāy nīṟkavum ippaṭikkukkoyilile kal veṭṭavum
paṇṇi ittirunantavaṉakkuṭikaḷ aḷakkakkaṭava tiruppaḷḷittāmam per
oṉṟukku nāḷoṉṟukkukkuṟuṇi nāṉāḻiyāka vanta tiruppaḷḷittāmam
tiruppūmaṇṭapat-[tu]kku mutalāka aḷakkavum ivarkaḷaittiru-13
nantavaṉakkuṭikaḷ ceytu varuṅkuṭimaiyuḷḷiṭṭaṉa koḷḷātoḻiyavum paṇṇu-vatu [|*] eḻutiṉān tirumantiraolai
rājanārāyaṇamuventaveḷāṉ [|*]
eḻuti viḻuppādhirājarum nuḷampādhirājarum
pāṇṭiyarājarum kaḷappāḷarāja-rum nantiyarājarum irājavallavap-14 pallavar[ā]yarum vayirādhirājarum eḻuttiṭṭuppukunta
ceyyumpaṭippaṭi eḻutiyatu || u
TRANSLATION.
(Line 1.) Hail ! Prosperity ! (The king) put on the beautiful crown in order to
protect the earth to the end of the world, while clouds were abundant and (hence) the
fertility (of his country) increased; while the conduct (prescribed) in the four
true Vēdas prospered; while the goddess of Fortune and the goddess of Victory were greatly
delighted (to be his wives); while (his) parasol shone like the white moon; while
victorious kings bowed at (his) feet; while the goddess of the Earth rejoiced; while the
rules of Manu flourished and spread; (and) while (the king's) discus and sceptre
went (and) ruled every region.
(L. 2.) While, by an army despatched at the request of
Vikrama-Pāṇḍya, the
son of
Vīra-Pāṇḍya was subdued; while
Ēḻagam was
subdued; while the
Maṟa army
was subdued; while the
Śiṅgaḷa soldiers had (
their) noses cut off and rushed into the rolling
sea,—— (
he) attacked
Vīra-Pāṇḍya, (
forcing him) to turn (
his)
back, took
Madurai and the throne, set up a pillar of victory, was pleased to bestow
that (
city of)
Madurai, the throne and the country on the
Pāṇḍya
who had taken refuge (
with him), and raised the banner of liberality, together with the
banner of heroism which displayed the body (
of the tiger ?).
(L. 3.) On the eighty-eighth day of the ninth year of (this) king Parakēsarivar-man, who was pleased to be seated together with (his queen)
Bhuvanamuḻuduḍaiyāḷ on the throne of heroes (which consisted of) pure gold,
alias the emperor of the three worlds, Śrī-Kulōttuṅga-Śōḻadēva, who was
pleased to take Madurai,——the following order was issued (by the king) and
received.
(L. 4.) In order to lay out a flower-garden (
which shall furnish) the garlands to be
placed on (
the image of)
Āḷuḍaiyār, and in order to (
provide)
tax-free (
land) for the maintenance
of the flower-garden,
(
viz). for (
supplying) clothing
and food
to the
two attendants who work in this flower-garden,——
Tiruvēgambam-uḍaiyāṉ
Tiruvanatīśvaram-uḍaiyāṉ alias Kēraḷarājaṉ, a native of
Perunallūr in
Kīḻ-Vēṅgai-nāḍu, (
a subdivision) of
Rāja-rāja-vaḷanāḍu,
purchased (
the following) land from
several persons in the name of another, (
viz.) in the name of
Uḻaichcharaṇaṉ
Vaḍugaṉ Tirunaṭṭamāḍi of
Perumbaṟṟap-puliyūr.
(L. 6.) In
Kaḍavāychchēri alias Tillaināyaganallūr, a hamlet of
this village, one twentieth (
vēli) of dry land in the second square of the first
kaṇṇāṟu to the west of the road of
Sundara-Śōḻa (
and) to the
south of the channel of
Uttama-Śōḻa; and in
Śāttaṅguḍi alias
Mahīpālakulakālanallūr (
near) that
śēri (
i.e.
Kaḍavāychchēri), a hamlet (
of this village), one half (
vēli),
three twentieths, three eightieths, one hundred-and-sixtieth and
one three-hundred-and-twentieth; and 1/320 of
three quarters, four
twentieths, one hundred-and-sixtieth and one three-hundred-and-twentieth——more or
less——of classified land
in the first square of the fourth
kaṇṇāṟu
to the west of the road of
Kundavai (
and) to the south of the channel of
Uttama-Śōḻa,——altogether, including the dry land, according to the
village (
accounts), one half (
vēli), four twentieths, three eightieths, one
hundred-and-sixtieth and one three-hundred-and-twentieth; and 1/320 of three quarters, four
twentieths, one hundred-and-sixtieth and one three-hundred-and-twentieth of
land.
(L. 8.) Of (this), one hundred-and-sixtieth (vēli) and one
three-hundred-and-twentieth; 1/320 of nine twentieths and three eightieths; and (1/320) of
three quarters and three eightieths (is) second-crop land.
(L. 9.) (
This land) has to be added to the various plots in this village (
which
are) the temple property of (
the god)
Āḷuḍaiyār, as a flower-garden,
and as tax-free (
land) for the mainte-nance of the flower-garden. Out of the
money which this village has decided to levy from this land, the money which accrues, from the
second-crop assessment (?) has to be deducted from (
the amount due by) the village. This
has to be engraved (
on) stone on the wall near the
Tiruppūmaṇḍapam in the temple. The services
etc. which have to be rendered by
the attendants of (
other) flower-gardens shall not be demanded from the two attendants
of (
this) flower-garden.
(L. 10.)
“
Kēraḷarājaṉ having submitted to us that (
the above
request) might be sanctioned, we ordered that it should be done thus, and directed the
revenue officers
to enter (
that land) as such in the account
(
book).”
(L. 11.)
“From the ninth (
year of the king's reign) forward, this land
has to be added to the various (
other) plots (
of this village) and has to be
considered as a flower-garden and as tax-free (
land) for the maintenance of the
flower-garden, (
viz). for (
supplying) clothing and food to the two attendants of
the flower-garden. This has to be engraved (
on) stone in the temple. The garlands to be
supplied by the attendants of this flower-garden, (
and) amounting to one
kuṟuṇi
and four
nāḻi (of flowers) per day for each person, have to be supplied in advance to
the
Tiruppūmaṇḍapam. The services
etc. which have to be rendered by the attendants
of (
other) flower-gardens shall not be demanded from these (
attendants).” Written
by the royal secretary,
Rājanārāyaṇa-Mūvēndavēḷāṉ.
(L. 13.) (The above) was copied from the order received, which was written (by the
royal secretary) and signed by Viḻuppādhirājar, Nuḷambādhirājar,
Pāṇḍiyarājar, Kaḷappāḷarājar, Nandiyarājar, Rājavallabha-Pallavarāyar and
Vayirādhirājar.
No. 87.——INSCRIPTION AT CHIDAMBARAM.
This inscription (No. 458 of 1902) is engraved on the same wall as the preceding one (No. 86). It is dated on the 118th day of the 11th year of
Kulōttuṅga-Chōḷa III. and records that the king sanctioned a grant of land to the
temple by a certain Vāḷuvarāyaṉ (ll. 5 and 12). The land granted was situated in
the same two hamlets of Chidambaram which were mentioned in No. 86, viz.
Mahīpālakulakālanallūr (l. 6) and Kaḍavāy-chchēri
alias Tillaināyaganallūr (l. 8). Chidambaram itself is referred to as
Perum-baṟṟappuliyūr in Rājādhirāja-vaḷanāḍu (l. 5), and
its Śiva temple as Tiruchchiṟṟam-balam-uḍaiyār (l. 9.).
TEXT.
1 svasti śrī ||[u] puyal vāyttu vaḷa[m] perukappoyyāta
nāṉmaṟaiyiṉ ceyal vāyppattirumakaḷum jayamakaḷum ciṟantu vāḻa veṇmati
poṟkuṭai viḷaṅka velventaraṭi vaṇaṅka maṇmaṭantai maṉaṅkaḷippa maṉu[nīti]
taḻai-ttoṅkaccakkaramuñce-
2 ṅkoluntikkaṉaittuñcela naṭakka kaṟpakālam puvi kākka poṟpamainta
muṭi puṉaintu taṇṭoṉṟāl vīrapāṇṭiyaṉṟaṉ makaṉai mūkkarintu koṇṭu
vikrama- pāṇṭiyaṟku kūṭalmānakar kuṭuttu mīṇṭataṟpiṉ eṭuttu vantu
paripavattāl etirtta vīrapāṇ-
3
ṭiyaṉai muṭittalai koṇṭamar muṭivil jayastambham naṭṭa piṉ
vākaipperu-virakkoṭi tiyākakkoṭi uṭaṉ eṭuttu cempoṉ
vīrasiṃhāsaṉattu
bhuvaṉamuḻutuṭaiyāḷoṭum vīṟṟiruntaruḷiya
kopparakesaripatmarāṉa tribhuva-
ṉaccakravattikaḷ matu-4 rai koṇṭu pāṇṭiyaṉai muṭittalai koṇṭaruḷiya śrīkulottuṅkacoḻate-varkku yāṇṭu patiṉoṉṟāvatu nāḷ nūṟṟoru[pa]tteṭṭiṉāl
prasādañce-ytaruḷi vanta ceyyum[pa]ṭippaṭi [|*]
āḷuṭaiyārkkuccārtti aruḷattirup-pa[ḷ*]ḷittāmattirunantavaṉamākaccuttamali-
5 vaḷanāṭ[ṭup]pāmpuṇikkūṟṟattuttevaṅkuṭaiyāṉ tiruppuṟampiyamuṭaiyāṉ
ka[yi]-lāyatevaṉāṉa vāḷuvarāyaṉ ceyvikkiṟa kayilāyate[va]ṉ
tirunantavaṉattu kuṭikaḷ per iruvarkku ilakkaikkuṅkoṟṟukkum uṭalāka
rājādhirāja- vaḷanāṭṭupperum[pa]ṟṟappuliyūr mūlaparuṣai-
6
yāril uḻaiccaraṇaṉ tirucciṟṟampalamuṭaiyāṉ poṉṉampalakkūttaṉum vār-kkiyaṉ tevaṉ poṉṉampalakkūttaṉum pakkal ivvūr melpiṭākai mayi-rpālakulakālanallūrppāl śrīcuntaracoḻavatikku meṟku
śrīcoḻakulacuntarivā-ykkālukkutteṟku aiñcāṅka[ṇ]ṇāṟṟu
nālāñcatirattu ivarka-7 ḷ pakkal vilaikoṇṭa nilattiṉukkellai viṟpāṉilattiṉukkukkiḻakkum oṭai-kkutteṟkum puḷiyampūṇṭi uṭaiyāṉ anniyanāmakaraṇattāl vilaikoṇṭa-ṉupavikkiṟa nilattiṉukku meṟkum kaṇṇāṟṟuvāykkālukku vaṭakkum
[|*] ivvicaitta innāṉkellaiyilum uṭpaṭa vanta viḷainilam [a]rai-
8
ye orumā mukkāṇiyum vaṭakkil oṭainilaṅkāṇiyum āka viḷainilam arai-ye iraṇṭu māvum [|*] kaṭavā[y*]cceri āṉa
tillaināyakanallūrppāl śrīcuntaracoḻavatikku m[e]ṟku uttamacoḻavāykkālukkutteṟku
mutaṟkaṇ-ṇāṟṟu muṉṟāñcatirattuttirunantavaṉamākakkoṇṭa kollainilattiṉukku
ellai uṭaiyār ti-9
rucciṟṟampalamuṭaiyār tevatāṉam etirilicoḻan [ti]runantavaṉattukkiḻaitti-ruma[ṭai]viḷākattu maṉai vāṉīḷattukku kiḻakkum
uttamacoḻavāykkālukkut-teṟkum viṟpāṉ kollaikku meṟkum uṭaiyār
tirucciṟṟampalamuṭai- yār tevatāṉam niccayavācakaṉ
tirunantavaṉattukku vaṭakkum [|*] ūrp-paṭi [ni]lam iraṇṭu mā-10
vum [|*] vācciyaṉ maheśvaraṉ tiraṇṭavāṉ
kuṟaṅkaṉāṉa rājasūriyappira-mamārāyaṉ peril
aṉṉiyanāmakaraṇattāl vilaikoṇṭa viḷainilam araiye iraṇṭu māvum kollainilam iraṇṭu
māvum āka ivvūrppaṭi nilam araiye nālu māvum [|*] muṉṉuṭaiyāraittavirntu iṟaiyili āka āḷuṭaiyār te[va]tāṉam pala11 varavaiyoṭuṅkūṭṭi innilattukkuttaṇṭa niścayitta nilaopāti
taraopāti maṭa-kkāl vanta kācu ūriṟkaḻikkavum [|*] innilam vilaikoṇṭa
pramāṇaṅkaḷ koyilile oṭukkavum [|*] tirunaṉtavanakkuṭika[ḷ] per oṉṟukku
nāḷo-ṉṟukku kuṟuṇi nāṉāḻi āka vanta
tiruppaḷḷittāmantiruppūmaṇṭa[pa]ttukku mutalāka aḷakkavum [|*]
12 ivarkaḷ maṟṟuḷḷa tirunantavaṉakkuṭikaḷ ceyyuṅkuṭimaikaḷ
ceyyātoḻiyavum [|*] ippaṭikku tirumāḷikaiyile kal veṭṭavum [|*] peṟa veṇu-meṉṟu vāḷuvarāyaṉ tāṉ namakkuccoṉṉamaiyil ippaṭi ceyyakkaṭavatā-kaccolli kaṇakkilum iṭṭukkoḷḷakkaṭavarkaḷāka varikkukkūṟu ceyvār-kaḷukkuñco[ṉ]ṉom [|*] ippa-
13
ṭi ceyya[p]paṇṇuvatu [|*] eḻutiṉāṉ tirumantiraolai mīṉavaṉmuventaveḷāṉ [|*] ippaṭi tiruvāy [m]oḻintaruḷiṉār [|*] ivai kurukularāyaṉ eḻu-ttu [|*] ivai kaḷappāḷarāyaṉ eḻuttu [|*] ivai [va]yirātarāyaṉ eḻuttu [|*] ivai maḻavarāyaṉ eḻuttu [|*] ivai nan[ti]yarāya[ṉ e]ḻu-ttu [|*] ivai amarakoṉ eḻuttu [|*] ivai kāṭu[ve]ṭṭiyeḻuttu [|*] ivai
pāṇṭiyarāya[ṉe]ḻuttu [|*] ivai aṉaka[r]āyaṉ eḻuttu [||*]TRANSLATION.
[The first sentence is identical with the beginning of No. 86 above.]
(Line 2.) By a single army (
he) had the nose of the son of
Vīra-Pāṇḍya cut
off, gave the great city of
Kūḍal (
i.e). Madhurā) to
Vikrama-Pāṇḍya, and returned. After this, (
he) took the crowned head of
Vīra-Pāṇḍya,
who had started and faced (
him)
because (
he felt his) disgrace.
(L. 3.) After having set up a pillar of victory at the end of the war, (
he) raised
the banner of victory and great heroism, together with the banner of liberality. On the one-hundred-and-eighteenth day of the eleventh year of (
this) king
Parakēsarivarman, who was pleased to be seated together with (
his queen)
Bhuvanamuḻuduḍaiyāḷ on the throne of heroes (
which consisted of) pure gold,
alias) the emperor of the three worlds,
Śrī-Kulōttuṅga-Śōḻadēva, who, having taken
Madurai, was pleased to take the crowned
head of the
Pāṇḍya,——the following order was issued (
by the
king) and received.
(L. 4.) In order to supply clothing and food to the two attendants of the flower-garden of
Kayilāyadēvaṉ,——which
Tiruppuṟambiyam-uḍaiyāṉ
Kayilāyadēvaṉ alias Vāḷuvarāyaṉ, a
native of
Dēvaṅgu[ḍi] in
Pāmbuṇi-kūṟṟam, (
a subdivision)
of
Śuttamali-vaḷanāḍu, had caused to be laid out as a flower-garden (
which
should furnish) the garlands to be placed on (
the image of)
Āḷuḍaiyār,——(
he) purchased from
Uḻaichcha-raṇaṉ
Tiruchchiṟṟambalam-uḍaiyāṉ Poṉṉambalakkūttaṉ and
Vārkkiyaṉ Dēvaṉ Poṉṉambalakkūttaṉ, (
two) among the chief members of the
assembly
of
Perumbaṟṟappuliyūr in
Rājādhirāja-vaḷanāḍu, land in the fourth square of the fifth
kaṇṇāru)
to the west of the road of
Śrī-Sundara-Śōḻa (
and) to the south of the channel
of
Śrī-Śōḻakulasundarī in
Mahīpālakulakāla nallūr, a hamlet in the
west of the village. The boundary of (
this land is) to the east of the land of the
seller, to the south of a water-course, to the west of the land purchased in the
name of another
and enjoyed by
Puḷiyam-būṇḍi-uḍaiyāṉ, and to the north of the
Kaṇṇāṟṟu-channel. One
half (
vēli), one twentieth and three eightieths of wet land enclosed in these four
boundaries thus described, and one eightieth of land (
occupied by) the water-course in
the north,——altogether, one half (
vēli) and two twentieths of wet land.
(L. 8.) For the flower-garden (
itself he) purchased dry land in the third square of
the first
kaṇṇāṟu to the west of the road of
Śrī-Sundara-Śōḻa
(
and) to the south of the channel of
Uttama-Śōḻa in
Kaḍavā[y]chchēri alias Tillaināyaganallūr. The boundary
of (
this land is) to the east of the side
of the houses of the
Tirumaḍaiviḷāgam on the east of the flower-garden of
Edirili-Śōḻaṉ, (
which is) the temple property of the god
Tiruch-chiṟṟambalam-uḍaiyār, to the south of the channel of
Uttama-Śōḻa,
to the west of the dry land of the seller, and to the north of the flower-garden of
Nichchayavāśagaṉ, (
which is) the temple property of the god
Tiruchchiṟṟambalam-uḍaiyār. According to the village (
accounts), two
twentieths (
vēli) of land.
(L. 10.) In the name of another, (
viz.) in the name of
Vāchchiyaṉ
Mahēśvaraṉ Tiraṇḍavāṉ Kuṟaṅgaṉ alias
Rājasūrya-Brahmamārāyaṉ, (
he) purchased (
these) one half
(
vēli) and two twentieths of wet land
and two twentieths (
vēli)
of dry land,
—— altogether according to (
the accounts of) this village,
one half (
vēli) and four twentieths of land.
Having bought out the former owners and having added (
this land) to the various
plots (
which are) the temple property of (
the god)
Āḷuḍaiyār as
tax-free (
land),——the money that accrues from the second crop (
according to) the
land assessment (?) (
and) the class assessment
which (
this
village) has decided to levy from this land, has to be deducted from (
the amount due
by) the village. The documents of the sale of this land have to be deposited in the temple.
The garlands amounting to one
kuṟuṇi and four
nāḻi (of flowers) per day
for each of the attendants of the flower-garden have to be supplied in advance to the
Tiruppū-maṇḍapam.
These (
attendants) shall not
be bound to render the services rendered by the attendants of other flower-gardens. This has to
be engraved (
on) stone on the wall of the temple.
(L. 12.) “
Vāḷuvarāyaṉ himself having submitted to us that (
the above
request) might be sanctioned, we ordered that it should be done thus, and directed the
revenue officers to enter (
that land) in the account (
book).”
“Thus it should be caused to be done.” Written by the royal secretary,
Mīṉavaṉ-Mūvēndavēḷāṉ.
(L. 13.) “Thus (the king) was pleased to order by word of mouth.” This (is) the
signa-ture of Kurukularāyaṉ. This (is) the signature of
Kaḷappāḷarāyaṉ. This (is) the signature of Vayirādh[i]rāyaṉ.
This (is) the signature of Maḻavarāyaṉ. This (is) the signature of
Nandiyarāyaṉ. This (is) the signature of Amarakōṉ. This
(is) the signature of Kāḍuveṭṭi. This (is) the signature of
Pāṇḍiyarāyaṉ. This (is) the signature of Anagharāyaṉ.
No. 88.——INSCRIPTION AT SRIRANGAM.
This inscription (No. 66 of 1892) is engraved on the left of the entrance to the north wall
of the fourth
prākāra of the
Raṅganātha temple on the island of
Śrīraṅgam near Trichinopoly. It is dated in the 19th year of
Kulōttuṅga-Chōḷa III. on a day which corresponds to Tuesday, the 12th November
A.D. 1196,
and recorded an order of the king, the contents of which are
lost.
TEXT.
1 ||—— hari [u] svasti śrī [||*] puyal vāyttu maṇ vaḷara puli[yā]ṇaiyum
cak-karamuñceyal vā[yt]ta manunūluñceṅkolunticai naṭa[k]ka[k]ko[ṟ]ṟava-[nu]ṭa[ṉ] tiru makiḻakkoṭuṅkali [k]eṭa-
2 kkuḷir veṇkuṭaikkaṟpakālam paṭi kavikkakkatiravan kulamuṭi kavittu[t]tani
yāṉai viṭṭāṇmai cey[tu] vaṭamaṉṉa[r]aittaṟaippaṭutti [mu]nivāṟakkac[ci pu]-k[ku] mu[ḻu]t[ā]-
3
caiyuntiṟai [ka]varntu taṇṭo[ṉ]ṟāl vaḻuti maintanai mukka[ri]ntu
tamiḻ-matu[r]ai [k]oṇṭu
vi[kra]mapāṇṭiyaṟkkukkoṭuttu miṇṭa pin
paripavattā-leṭuttu vantu neṭṭu-4
[ri]letirnta [vira]pāṇṭiyanai muṭittalai koṇṭamar muṭittavaṉ
maṭakko-ṭiyai ve[ḷam] eṟṟittiruviḻanta teṉ[ṉa]vanuñceralanum vantaṟaiñciyariya-[ṇaiyiṉ] ki[ḻiru]kka ava[ṉ mu]ṭi mela-5
ṭi vaittuppa[ṭi] vaḻaṅ[ki] mu[ṭi] vaḻaṅki pā[ṇṭi]yaṟkku viṭ[ai
ku]ṭuttu koṭi vaḻaṅku vi[llava]ṟ[kku] k[oṟṟa]va[r] peṟā tiru va[ḻa]ṅki [vīra]-keraḷaṉ vi[ra]l taṟittu ve[ṉai] koṇṭu
vaṉ[tiṟ]aiñca[pp]āraṟiya vā[ḻvaruḷi]-6
[ppari]kalattila[mu]taḷittupparutiku[la]patiyeṉṉuntirunā[ma]m pa[ri]tta
pāṇṭiyaṟ-[ti]run[eti]yamum pa[ri]caṭṭamumilaṅkuma[ṇi]kkalaṉum [na]l[ki]
tiyākavīrakkoṭi-yeṭuttu [v]ā[k]ai vīrakkaḻal
kaṭṭit[tik]keṭṭume- 7
val keṭppa cakkaraveṟpil pukaḻeṟippaccempon
vīra[si]ṅhāsaṉattuppuvaṉa-muḻutuṭaiyāroṭum viṟṟiruntaruḷiya kopparakecaripaṉmarāṉa tribhuvaṉac-cakkaravarttika[ḷ maturai] koṇ-8 ṭu pāṇṭiyaṉ muṭittalai koṇṭaruḷi[ya]
śrīkulottu[ṅ]kacoḻadevaṟku yā-ṇṭu 19
āvatu vr̥ścikanāyaṟṟu aparapakṣattu
pañcamiyuñcevvāykkiḻamaiyum peṟṟa pūcattu [nā]ḷ prasā-
9
dañceytaruḷiṉa tirumuka[p]paṭi ||——
etat
trailokyanirmmāṇattrāṇasamhāra-kāraṇam [|*]
śrīmacrīraṅganāthasya śāsanam śāśvatam param ||——
nam
variyilāṟkku nam kuṟaipaṟṟil pū-TRANSLATION.
(Line 1.) (Obeisance to) Hari (i.e. Vishṇu) ! Hail ! Prosperity ! (The
king) put on the crown of the race of the Sun, while clouds were abundant and
(hence) the land was fertile; while the commands (sealed with the crest) of the
tiger, the discus, the rules of Manu, (by) which (good) conduct prospered, and
the sceptre ruled (every) region; while the goddess of Fortune rejoiced (to be
united) with the king; while the cruel Kali (age) perished; (and) while
the cool white parasol (of the king) overshadowed the earth to the end of the world.
(L. 2.) (He) despatched matchless elephants, performed heroic deeds, prostrated to
the ground the kings of the North, entered Kachchi when (his) anger abated, and
levied tribute from the whole (northern) region.
(L. 3.) By a single army (
he) cut off the nose of the son of the
Vaḻudi
(
i.e. the Pāṇḍya king), took the
Madurai of the
Tamiḻ
(
country) and gave (
it) to
Vikrama-Pāṇḍya. (
He) took the
crowned head of
Vīra-Pāṇḍya,
who, after (
the Chōḷa
king) had returned, started because (
he felt his) disgrace and faced (
him)
at
Neṭṭūr. (
He) put an end to the war and caused his (
viz). the
Pāṇḍya's) young wife to enter (
his) harem (?).
(L. 4.) When the Teṉṉavaṉ (i.e). the Pāṇḍya king), who had lost
(his) fortune, and the Śēralaṉ (i.e). the Chēra king) came (to
the Chōḷa king), bowed (to him) and sat down at the foot of (his)
throne, (he) placed (his) feet on the crown of the former, granted (him)
land, granted (him) a crown, and gave the Pāṇḍya permission (to go);
and to the Villavaṉ (i.e. the Chēra king), who (formerly had)
distributed crores, (he) granted a fortune which (other) kings could not
obtain.
(L. 5.) (
He) cut off a finger of
Vīra-Kēraḷa and saw (
his) back
(
i.e). put him to flight); (
but), when (
the latter) came and bowed (
to
him), (he) bestowed riches (
on him) in public
and gave
(
him) to eat from the (
royal) plates.
(L. 6.) To the
Pānḍya who bore the glorious name of ‘chief of the family of the
Sun’ (
he) granted great treasures, robes, and vessels (
set with) brilliant
jewels. (
He) raised the banner of liberality and heroism and put on the
vāgai) (garland) (
and) the ankle-rings of heroes. The eight
quarters obeyed (
his) orders, (
and his) fame shone on the mountain surrounding
(
the earth).
(L. 7.) In the 19th year of (
this) king
Parakēsarivarman, who was pleased to
be seated together with (
his queen)
Bhuvanamuḻuduḍaiyār on the throne of
heroes (
which consisted of) pure gold,
alias the emperor of the three worlds,
Śrī-Kulōttuṅga-Śōḻadēva, who, having taken
Madurai, was pleased to
take the crowned head of the
Pāṇḍya,——on the day of Pushya, which
corresponded to a Tuesday and to the fifth
tithi of the second fortnight of the month
Vr̥śchika,——the following order was issued (
by the king).
(L. 9.) This (
is) the everlasting great order of the holy
Śrīraṅganātha
(
who is) the cause
of the creation, protection and destruction of the
three worlds.
To our revenue officers
•••••
SOUTH INDIAN INSCRIPTIONS
VOLUME III
PART III
PART III.
SUPPLEMENT TO THE THIRD VOLUME.
X.——INSCRIPTIONS OF THE TIME OF RAJAKESARIVARMAN ADITYA I.
No. 89.——ON THE SOUTH WALL OF THE CENTRAL SHRINE IN THE GHRITASTHANESVARA TEMPLE AT
TILLASTHANAM.
The inscription registers a gift of 100 sheep for a lamp by
Kaḍambamādēvī,
the wife of the chief
Vikki-Aṇṇaṉ, who was the recipient of several royal honours
and of the hereditary title
Śembiyaṉ Tamiḻavēḷ from the
Chōḷa king
Rājakēsarivar-man who 'overran
Toṇḍai-nāḍu' and was the
conqueror of 'kings that possessed many elephants
(pal-yāṉai-kōkkaṇḍaṉ)'
and from the
Chēra king
Sthāṇu Ravi.
The Tiruvālaṅgāḍu plates state that the Chōḷa king Āditya I.
defeated the Pallava Aparājita and captured Toṇḍai-maṇḍalam from him. We
also know that Āditya's son, Parāntaka I., was called Parakēsarivarman and
there is not therefore much doubt that the Rājakēsarivarman referred to in this
inscription is Āditya I. The fact that he and the Chēra king Sthāṇu
Ravi conferred honours on Vikki-Aṇṇaṉ suggests that these
Chēra and the Chōḷa kings might have been contemporaries.
TEXT.
1
svasti śrī [||*] toṇṭaināṭu pāviṉa coḻaṉ
pal- 2
y[ā]ṉaikkokkaṇaṭaṉāiṉa rājakēsaripatma
ṉā- 3
luñ ceramāṉ kottāṇuiravi[y]ālun tavicuñ c[ā]- 4
maraiyuñ civikaiyun timilaiyuṅ koyilum poṉa[ka]- 5
muṅ kāḷamuṅ
kaḷiṟṟuniraiyuñ [c]empiyaṉṟamiḻaveḷe- 6
ṉṉuṅ kulappiyarum peṟṟa vikki
aṇṇaṉṟevivāṉa 7
kaṭampamātevi tiruneyttāṉattu mātevark
koru nantāviḷak[ki]- 8
ṉuk[ku] kuṭutta āṭu [nūṟu]
pa[tm]āhēśvararakṣai ||——TRANSLATION.
Hail ! Prosperity ! One hundred sheep were given for a perpetual lamp to
the
Mahādēva (i.e., Śiva) of
Tiruneyttāṉam by
Kaḍambamādēvī, the wife of
Vikki-Aṇṇaṉ who had received a
(feudatory) throne
(taviśu ?), fly-whisk, palanquin, drum
(timilai),
mansion,
pōnagam (sumptuary allowance), bugle, an army of male elephants and the
hereditary title of
Śembiyaṉ-Tamiḻavēḷ from
Rājakēsarivarman, the
Chōḷa (
king) who overran
Toṇḍai-nāḍu and from the
Kōkkaṇḍaṉ of (
i.e., the conqueror of
kings that possessed) many elephants, the
Chēra king
(Śēramāṉ)
Sthāṇu Ravi. (
The assembly of) all
Māhēśvaras shall protect
this (
charity).
No. 90.——ON THE NORTH WALL OF THE CENTRAL SHRINE IN THE JNANAPARAMESVARA TEMPLE AT
TIRUMEYJNANAM.
This inscription is dated in the 2nd year of Rājakēsarivarman and records that
the assembly of Nālūr, a brahmadēya of Śēṟṟūr-kūṟṟam, sold for
25 kāśu, the aṅgāḍikkūli, i.e., the market fees of the bazaar street, to
the temple of Tirumayāṉam. On palaeographical grounds we may attribute the record to
the time of Rājakēsari-varman Āditya I.
TEXT.
1 svasti śrī [||*] ko rājakesariparmma[r*]kku yāṇṭu 2
āvatu ceṟṟūrkkūṟṟa[ttu]
2 [brahma]deyam nālūr paṭṭapperumakkaḷuḷḷiṭṭa
peruṅkuṟipperumakkaḷo[m]
3
[e]ṅkaḷūr tirumayāṉattu śrīmūlastāṉattu mahādevarkku nāṅkaḷ viṟṟukkuṭu-4 [tta eṅkaḷū]rkkaṭaitteruvil aṅkāṭikkūliyāvatu [||*] puṟavūrniṉṟu
nellum ari[ci]-
5 [yu]m ma[ṟṟu]m aḷappaṉa koṭuvantu viṟṟāraik kā[ciṉ]vāy nā[ḻi] koḷḷap-peṟuvatā-
6 kavum ma[ṟ]ṟum kiṭantu viṟppaṉa kuvā[l]āl nāḻi koḷḷappe[ṟuva]tākavum
niṟup-paṉa ni-
7 ṟaiyāl oru palaṅ koḷḷappeṟuvatākavum veṟṟilaikkūṭaiyāl oro paṟṟum
8 kūṭaiyālliraṇṭu pākkum koḷḷappeṟuvatākavum vaṭṭi[yāl] lor[o] vi•
9 ttukkoḷḷappeṟuvatākavum [||*] ipparicu ikkūli [vi]ṟṟukkuṭu[ttu] i[tte]-variṭaik koṇṭa
10 kācu 25 ikkācirupattañcukkum candrāditya[val
koḷ]ḷap[peruva]tāka[||*]itu sabhaiyāyum
11
taṉippuruṣarāyum taṭuttārai panmāheśvarare tā[ṉ veṇṭu]
poṉ maṉṟi iruppit-12 tum ikkūli candrādityavaṟ piṭittukkoḷḷapp[e]ṟuva[t]āka
viṟṟu vilai- śrāvaṇai ceytu
13 kuṭuttom paṭṭap[p]erumakkaḷuḷḷiṭṭa pe[ru]-
14 ṅkuṟipperumakka[ḷo]m [||*] itu [ paṉmā]
heśvararakṣai [||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 2nd year of (the reign of) king Rājakēsari-varman, we, the great men of the big assembly which included the great
bhaṭṭas of Nālūr, a brahmadēya of Śēṟṟūr-kūṟṟam,
sold the market-fees (aṅgāḍikkūli) of the bazaar-street in our village to the
Mahādēva (i.e., Śiva) of the glorious Mūlasthāna at our village
of Tirumayāṉam, thus:——
(L. 4.) From those who bring from outside villages and sell such articles as paddy, rice,
etc., (which are sold) by measuring, shall be received (
one) nāḻi for each
kāśu (realised) and for other articles placed on the ground and sold, (
one)
nāḻi shall be received on each heap (
kuvāl). (For) articles (
sold) by
weight, one
palam shall be received on each weigh-ment (
niṟai). From each basket of betel leaves, shall be received one
paṟṟu; and
two areca-nuts from each basket (
of them). On each
vaṭṭi of••• shall be
received.
(L. 9.) In this manner was this (market-)fee (kūli) sold over to, and 25
kāśu received from, this god. For this 25 kāśu (given), (the temple) shall
receive (the market-fee defined above) till the moon and the sun (last).
(L. 10.) We, the great men of the big assembly including the great bhaṭṭas, sold
and executed the sale-deed (vibai-śrāvaṇai) (stipulating that), if either the
assembly or any single individual (of the assembly) obstruct this (i.e., the
collection), all Māhēśvaras (assembled) shall themselves levy (a fine of)
gold as they choose, and even after collecting (it), shall retain possession of this fee
as long as the moon and the sun (last). (The assembly of) all Māhēśvaras shall
protect this (charity).
No. 91.——ON A PILLAR LYING IN THE MANDAPA IN A STREET AT TIRUNAGESVARAM.
This is a record, in archaic characters, of Rājakēsarivarman (perhaps
Āditya I.) dated in his 2nd year. It registers gifts made by the merchants
(nagarattār) of Kumaramārtāṇḍapuram to meet the cost of repairs to the
enclosure (called) Mauna-kumaramārtāṇḍaṉ and the
gōpura of Milāḍuḍaiyārpaḷḷi. From No. 199 of the Madras Epigraphical
collection for 1907 it appears that Kumaramārtāṇḍaṉ was a surname of the
Pallava king Nandippōttaraiyar. In the word Milāḍuḍai-yārpaḷḷi we may have a possible reference to the Śaiva saint
Meypporuṇāyaṉār also called Milāḍuḍaiyār. As the usual imprecation
paṉ māheśvararakṣai does not occur at the end of the inscription, it is
much more probable that Milāḍuḍaiyār-paḷḷi was a Jaina temple than a
Śaiva shrine called after Milāḍuḍaiyār.
TEXT.
1 svasti śrī [||*] ko irāca-
2 kecariparma[r*]kku yāṇ-
3 ṭu iraṇṭāvatu teṉ-
5 k kumaramāttāṇṭapu-
6 rattu perunakaratto-
7 m ivvūr milāṭuṭaiyā-
8 rpaḷḷiyil eṅkaḷ me-
9 [ḷa]ṉakumaramāttāṇṭaṉā-
10 ṉa [ti]ruccuṟṟālaikkuṅ
11 kopurattukkum putu-
12 kkuppuṟamāka ippa[ḷ]ḷi-
13 yiṉ kiḻai nantavāṉa-
14 ttukkum melai nanta-
15 vāṉattukkumāka nakara-
16 ttoṅ koḷḷum vārā-
17 vaikal āṇṭaṭuttu
18 koḷvatu ittiruccuṟṟā-
19 laikkuṅ kopurattukku-
20 [m] putukkuppuṟamāka naka-
21 ra anuccaiyāl vai-
22 ttukkuṭuttom [||*] iv-
23 vārāvai(y)kal koḷ-
24 kaveṉṟu nakaratto-
25
māka taṉi•• ṉāka [co]-28 ṇṭu kaḷattu tāṉ veṇ-
29 ṭu poṉ maṟaiyili ma-
30 ṉṟapperuvatākavum ka-
31
ṅkaikkarai āyaraṅ kurā-32 lākkoṉṟāṉ pāvaṅ k[o]-
33 ḷvatākavum ipparicu can-
34 tirātittavaṟ vaittukku-
35 ṭuttom kumaramāttāṇ-
36 ṭapurattu perunakarattom[||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 2nd year of (
the reign of) king
Rājakēsari-varman, we, the great merchants (
nagarattōm) of
Kumaramārtāṇḍapuram in
Tiraimūr-nāḍu on the southern bank (
of the
Kāvērī river), assigned and gave, with the consent of the guild, the
income of every alternate year from the collection (
vārāvaigal) which we, the
merchants, are receiving on account of the flower gardens on the eastern and western sides of
this
paḷḷi (temple), for the benefit of the repairs (
pudukkuppuṟam) to
the sacred enclosure called
Maunakumaramārtāṇḍaṉ and the
gōpura of ours
(
i.e., built by us) in (
the temple)
Milāḍuḍaiyārpaḷḷi in this
village
.
(L. 22.) Should we, as a guild or a single individual (
of the guild), propose to
appro-priate these collections (
presented to the temple), the person among
us
who is (
then) in charge of this
paḷḷi (temple) might levy
any (
fine of) gold himself and realize (
it) from him openly at any place he
likes; besides, (
the culprit) shall incur the sin of one who kills one thousand tawny
cows on the banks of the Gaṅgā. We, the great merchants of
Kumara-mārtāṇḍapuram, have thus assigned and given (
the above-mentioned gift)
to last as long as the moon and the sun (
endure).
No. 92.——ON A BOULDER IN FRONT OF A NATURAL CAVE AT VEDAL.
This inscription is dated in the 14th year of
Rājakēsarivarman and provides for
feeding the female Jain ascetic
Kanakavīrakurattiyār, who was a disciple of
Guṇa-kīrtti-Bhaṭāra, and her pupils.
Veḍāl, called
Viḍāl [alias] Mādēvi-Ārāndimaṅ-galam in the
inscription, is said to have been situated to the east
of
Śiṅgapura-nāḍu. The archaic characters in which the record is written would
indicate that
Rājakēsarivar-man must be identical with
Āditya
I.
The construction of the two sentences in the inscription is somewhat vague. The words
“koḷḷātamaiyil” in line 5 and “māteviārāntimaṅkalamuṭaiya
kanakavirakkurattiyār” in line 12f. have been evidently misplaced. For a proper and
connected understanding of the sentences the first has to come after
“piḷḷaikaḷainnūṟṟuvarkkum” in the same line and the second at the beginning of
line 11.
TEXT.
1
svasti śrī [||*]
kovirācakecariparma[r*]kku yāṇṭu
patinālāvatu ci-2
ṅkapuranāṭṭukkīḻvaḻi viṭāl māteviārāntimaṅkala-3 mu[ṭ*]aiya kuṇakirttipaṭārarvaḻi māṇākkiyār kaṉakavira[kku]ratti-
4
yāraiyum mavarvaḻi māṇākkiyāraiyum tāpisi[ka]ḷ nānūṟṟuvarkkum5 koḷḷātamaiyil ik[koyi]ṟpiḷḷaikaḷainnūṟṟuvarkkum vaḻiilāruṅ
6 kāttūṭṭuvomāṉom [||*] eṅkaḷu[ṭai]ya svarakṣai itu
irakṣi[p*]p[ā]-raṭini[lai e]ṅkaḷ
7 [ta]laimelaṉa[||*] māteviarān[ti]maṅkalamuṭaiya [kaṉa]kavirakkurattiyār-
8 t taṅka . r makaḷātaṉamaiyil••
9 mukkiyarumitu [kā]ppār[||*] avarkaḷ svarakṣai
itaṉai irakṣippāra-
10 ṭi ni[lai] eṉ talaimelaṉa [||*]
On the side.
11 ••ṭanuṅ kāḻānu[m*] mu-
12 talākiya māteviā-
13 rāntimaṅkalamuṭaiya
14 kanakavirakkurattiyār taṅ-
15 kaḷ makaḷārātinamaiyil
16 ituvellān taṅ-
17 kaḷ kāval [||*] itaṉai tiṅ-
18
ku niṉaittān kaṅ[k*]aiiṭaik kumariiṭai19 eḻunūṟṟu kātamuñceyta pāva-
20 ṅ koḷvār kāva[la]nukku [piḻai]ttā-
21 rāvār ||——||u
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 14th year of (the reign of) king
Rājakēsari-varman, we, the lay disciples (of this school), have
undertaken to protect and feed Kanakavīrakurattiyār, a female disciple and follower
of Guṇakīrti-Bhaṭāra, of Viḍāl [alias]
Mādēvi-Ārāndimaṅgalam on the eastern side (kīḻvaḻi) of Śiṅgapura-nāḍu and the lady pupils of her following, since there has been a disagreement
between the five hundred pupils (piḷḷai) of this kōyil (monastery ?) and the
four hundred female ascetics. (This charity remains under) our own protection. The
sandals of those who maintain this (shall rest) on our heads.
(L. 7.) As Kanakavīrakurattiyār of Mādēvi-Ārāndimaṅgalam is
the daughter of•• the chief men of•• shall protect this. (This shall be under) their
own protection. The sandals of those who protect this shall be on our heads. As
Kanakavīrakurattiyār of Mādēvi-Ārāndimaṅgalam is the daughter of you,
viz., Kāḻāṉ•• and others, all this shall be (under) your watch. Those who
think of injuring this (charity), shall incur the sin committed (by the people
living) in the 700 kādam between Gaṅgā (the Ganges) and Kumari (Cape
Comorin), and shall (also) be traitors to the king.
No. 93.——ON A SLAB SET UP IN FRONT OF THE SILAIYAMMAN TEMPLE AT NERKUNAM.
This inscription, dated in the 24th year of Rājakēsarivarman, registers a grant
of land for the upkeep of a tank at Neṟkuṉṟam on the eastern side of
Śiṅgapura-nāḍu by Nambiyamallaṉār, son of
Nr̥patuṅgamaṅgalappēraraiyaṉ. The name Nr̥patuṅgamaṅgalappēraraiyaṉ
and the archaic characters of the inscription make it very probable that the record is one of
Rājakēsarivarman Āditya I.
TEXT.
1 svasti śrī [||*] ko-
2 [vi]rācakecaripanma[r*]kku
3 yāṇṭu irupattu-
5 kapuranāṭṭukkiḻva-
6 ḻi neṟkuṉṟat-
8 ṅkamaṅkalappe-
9 raraiyar makaṉār nam-
10 piyamallaṉār cey-
11 ta eri[p*]paṭṭi[||*] marutañce-
12 ṟuvuṅ koṭumāṭi-
14 i[m*]muṉṟum eri-
15 ppaṭṭi ceytu ku-
16 ṭutteṉ [||*] itu i-
17 ṟaṅka ūromuṅ
18 (k)kuṭimai ceyyi-
19 l eḻā narakattu
20 kiḻā narakam
Second face.
21 pukuvom [||*] eri[p*]paṭṭi
22 iṟakkuvāṉum eḻā
23 narakattu kiḻā naraka-
24 m pukuvāṉ [||*] itu
26 aṭi eṉ muṭimela-
27 ṉa |||——āṉavāy
28 taṇṭamuḷḷiṭṭu
29 eppeṟpaṭṭa maṉ-
30 ṟupāṭum erikke ku-
32 yama[l*]laṉeṉ [||*]-itu
33 iṟakkuvāṉum e-
34 ḻā narakattu kiḻā naraka-
35
m pukuvāṉ [||*] uromu-36 m itu iṟaṅka ku[ṭi]-
37 mai ceyyil [e]ḻā
38 narakattu kiḻā nara-
39 kam pukuvom i-
40 tu kāttāṇ-
41 ṭāṉ aṭi eṉ
42 muṭimelaṉa [||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 24th year of (
the reign of) king
Rāja-kēsarivarman, the (
following gift of) ērippaṭṭi (viz., the fields),
Marudañcheṟuvu, Koḍumāḍi and
Kaḻuval was made by
Nambiyamallaṉ, son of
Nr̥patuṅgamaṅ-galappēraraiyar,
declaring these to be tank-land (
ērippaṭṭi) for (
the maintenance of) the tank
at
Neṟkuṉṟam on the eastern side (
kīḻvaḻi) of
Śiṅgapura-nāḍu. If we, the villagers, assert our occupancy, rights
(
kuḍimai-śey) (in such a way) as to reduce this (
charity), we shall enter the
hell lower than the seventh hell. He who reduces the
ērippaṭṭi shall also enter the
hell lower than the seventh hell. The feet of the person who protects and perpetuates this
shall be on my head.
(L. 27.) I,
Nambiyamallaṉ, gave, solely for (
the benefit of) the tank, every
kind of duty levied by the assembly (
maṉṟupāḍu) including
āṉavāy-daṇḍam. Whoso reduces this shall also enter the hell lower
than the seventh hell. We, the villagers, also shall enter the hell lower than the seventh
hell, if we assert our occupancy rights so as to reduce this (
charity). The feet of him
who protects and perpetuates this shall be on my head.
No. 94.——ON THE NORTH WALL OF THE CENTRAL SHRINE IN THE AIRAVATESVARA TEMPLE AT
NIYAMAM.
The record belongs to the 24th year of the early
Chōḷa king
Rājakēsarivarman and has to be assigned to Āditya I. on palaeographical grounds. It
registers a gift of gold by
Aḍigaḷ Gaṇḍaṉ Māṟambāvai, queen
of
Nandippōttaraiyar of the Pallavatilaka race. The fact that this Pallava queen made
a grant in the reign of the
Chōḷa king suggests that the
Pallavas had been
completely subdued by this time, as stated in the
Tiruvālaṅgāḍu grant and that
Nandippōttaraiyar, the husband of
Māṟambāvai, was also dead.
TEXT.
1 svasti [śrī] [||*] [kovirāca]kecari••••• [māt]evaṟkku
2 aippikai viṣuvum citti[rai]••••• ku tiruva[mirtu-ceta]ruḷa ney pāl tayir
3 aiññ[ā]ḻicce[tu]m tiruvamirtum tiru••••• ḻākkum [pariv]āramuḷḷiṭṭut
tiruvamir-
4 tarici patakku nāṉāḻiyum maṟṟun tiruvamir••• [ve]ṇṭumavica[ttu]-kkum innāḷāl br[ā*]hma[ṇar]
5 i[ru]patiṉma[ru]ṇpatākavum ittaḷippaṇi[cey]yum māṇi[kaḷ t]e[va]•• [rai]yum
ūṭṭuvatāka
6 [v*]aitteṉ pallavatila[kaku]lattu nantip[po]ttaraiyar
mahādeviyārāṉa-vaṭikaḷ kaṇṭaṉ [māṟam]-
7
pāvaiyār vaitta poṉ•• ṟccemmai aiṅkaḻañcu poṉṉuṅ
kaḻañciṉ-vāy pūvilaraikkāl8 palicaiyāy vanta•• pūvilaraikkaḻañceyaraikkāl(p) poṉṉālum innā-ḷālippaṭi celu-
9 ttuveṉāy ippo[ṉ k]oṇṭeṉ i[t]taḷippaṭṭuṭaiyāṉ
īśvarakkāraṇi vāmad[e]vaṉ
tiruv[e]ṇkāṭaṉeṉ [||*]
10 itu paṉm[ā*]heśva[ rarakṣai] |||——
TRANSLATION.
(Line 1.) Hail ! Prosperity !•• king
Rājakēsari[varman].•• I, Aḍigaḷ Gaṇḍaṉ
Māṟambāvaiyār, the great queen of
Nandippōttaraiyar of the
Pallavatilaka-race, deposited
five
kaḻañju of pure gold
(
ūrkaṟchemmai-poṉ)• . assigning five
nāḻi of ghee, milk
and curd for sacred offerings•• to (
the god)
Mahādēva (
Śiva) on the
equinoxial days (
Vishu) in (
the months) Aippigai (
Aippaśi)
and Śittirai••
[ā]ḻākku•• for sacred offerings and sacred•• one
padakku and four
nāḻi of rice for sacred offerings to (
other gods)
including the subsidiary (
deities); again for sacred offerings•• and other required food
of the gods (
aviśu), so that on those days twenty Brāhmaṇas may take food and boys
(
māṇigaḷ) [and the devotees] (
dēvaraḍiyār) who do service
in this temple may be fed.
(L. 7.) And I, Īśvarakkāraṇi Vāmadēvaṉ Tiruveṇkāḍaṉ, the priest
(paṭṭu-ḍaiyāṉ) of this temple, received the gold (assuring the
donor) that from the gold, (viz.,) half kaḻañju and one-eighths at each
pū(crop), accruing as interest at (the rate of) one-eighth every pū
(crop) on each kaḻañju, I shall maintain (the charity) thus (described)
on these days. (This gift is placed under) the protection of (the assembly of)
all Māhēśvaras.
XI.——INSCRIPTIONS OF PARAKESARIVARMAN PARANTAKA I.
No. 95.——ON THE SOUTH WALL OF THE MANDAPA IN FRONT OF THE ABHIRAMESVARA SHRINE AT
TIRUVAMATTUR.
This inscription is dated in the 3rd year of Parakēsarivarman and registers a
gift of gold by a certain Gaṇḍarāditta Pallavaraiyaṉ to the temple at
Tiruvāmāttūr, which was a dēvadāna in Mīvaḻi-Vāvalūr-nāḍu,
a subdivision of Aruvānāḍu. Gaṇḍarāditta Pallavaraiyaṉ
was evidently an officer of Gaṇḍarāditya who is known from copper-plate records to
have been the second son of king Parāntaka I. Parakēsarivarman of this record may
have, therefore, to be identified with Parāntaka I.
TEXT.
1 svasti śrī [||*] kopparak[e]caripanma[r*]kku yāṇṭu
3 āvatu aruvānāṭṭu mivaḻivāva-lūrnāṭṭu te-
2 vatāṉa[m*] tiruvāmāttūrp[p]erumā(ṉ)ṉaṭikaḷukku muṭṭa[nā]ṭṭuk
kaṟp[pū]ṇṭi-nāṭuṭaiya parapū-
3 mikaṉ mallaṉākiya kaṇ[ṭa]rātittappallavaraiyaṉ cantirātittaval
erivatāka vac[ca*]
4
nontāviḷa[k*]koṉṟukku vacca po[ṉ] pattu [||*] ippoṉ kuṭukkavum rakṣikaṭavār sabhaiyum ūru-5 m tevarkaṉmikaḷum [||*] panmāheśvararakṣai [||*]
TRANSLATION.
Hail ! Prosperity ! In the 3rd year of (the reign of) king
Parakēsarivarman, Parabūmigaṉ Mallaṉ alias Gaṇḍarāditta
Pallavaraiyaṉ, the chief of Kaṟpūṇḍināḍu in Muṭṭa-nāḍu
deposited ten gold (poṉ) (coins) for burning as long as the moon and the sun
(endure) one perpetual lamp which (he) had placed in (the temple of) the
lord of Tiruvāmāttūr (which was) a dēvadāna in
Mīvaḻi-Vāvalūr-nāḍu (a subdivision) of Aruvā-nāḍu. The
(members of the) assembly, the villagers (ūr) and the temple servants
(dēvarkaṉmi) shall protect this gold paid (by the donor). (The assembly of) all
Māheśvaras shall protect (this charity).
No. 96.——ON THE SOUTH WALL OF THE MANDAPA IN FRONT OF THE CENTRAL SHRINE IN THE
CHANDRASEKHARA TEMPLE AT TIRUCHCHENDURAI.
In this inscription which is dated in the 3rd year of
Parakēsarivarman, we have a
reference to the construction of the Śiva temple at
Tiruchchenduṟai which was a
brahmadēya suburb of
Īśānamaṅgala, by
Pūḍi
Ādichchapiḍāriyār (Ādityapiḍāri). This lady is here distinctly called the daughter
of
Teṉṉavaṉ Iḷaṅgōvēḷār (another name of
Maṟavaṉ Pūdiyār) and the queen of
Arikula-kēsariyār, the son of
Śōḻa-Perumāṉaḍigaḷ (
i.e.,
Parāntaka I.). Conse-quently,
Parakēsarivarman to whose reign the record belongs is
Parāntaka I. It may be noted that the 60
kaḻañju of gold granted by
Pūdi Ādichchapiḍāri for sacred offerings to the god, was weighed by a stone called
after
Veḍēlviḍugu which was the surname of the Pallava king
TeḷḷāṟṟeṟindaNandippōttaraiyar.
TEXT.
1
sasti śrī [||*]ko parakecaripaṉmmakku
yāṇṭu 3 āva-2 tu ivvāṇṭu coḻaperumāṉaṭikaḷ makaṉār arikulakeca-
3 riyār deviyār teṉṉavaṉiḷaṅkoveḷār makaḷār
pūtiāticca-
4
piṭāriyār piramateyam piramateyam īcāṉamaṅkalattu
tiru-5 ccentuṟai tām eṭuppicca kaṟṟaḷi perumāṉaṭikaḷukku ceṉṉaṭai-
6 tiruvamutukku mutalāka kuṭutta veṭelviṭukukallāl tuḷaippoṉ a-
7 ṟupatiṉ kaḻañcu [||*] ivvaṟupatiṉ kaḻañcu poṉṉum īcāṉamaṅkalat-
8 tu paruṭaiyom koṇṭu ippoṉṉāl palicai kaḻañciṉvāy pūvi-
9
l tūṇi patakku nellāka āṭṭu aṟupati[ṉ*] kala nel cūlakāllāl
kārttikaiy10
akappaṭa muppatiṉ kalamum picāṉam paṅkūṉi aka[p*]paṭa
mu[p*]patiṉ kala-11 mum āka nel aṟupatin kalamum cantrādityavat
aṭṭuvomāṉo[m*]
12 pariṭaiyyom [||*] pa[t*]teṭṭu kuttal paḻavarici kuṟuṇi nāḷ
tiruvamu[tu*]kkum uccam-
13
potaikkummāka [||*] itu
paṉmāheśvararakkṣai [||*]TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 3rd year of (
the reign of) king
Parakēsarivar-man, Pūdi Ādichchapiḍāriyār, daughter of
Teṉṉavaṉ Iḷaṅgōvēḷār (
and) queen of
Arikulakēsariyār
(
who was) the son of
Śōḻa-Perumāṉaḍigaḷ (
i.e.,
Parāntaka I.), gave, in this year, sixty
kaḻañju of (
pure gold called)
tuḷaippoṉ (weighed) by the (
standard) stone
Veḍēlviḍugu,
as capital (
from which) sacred offerings at
the holy shrine (
śeṉṉaḍai) (have to be provided) to the lord of the stone temple
constructed by her at
Tiruchchenduṟai, (
a hamlet) of
Īśāṉamaṉgala which was a
brahmadēya.
(L. 7.) And we, (the members of) the assembly (paruḍai) of
Īśāṉamaṅgala, having received this sixty kaḻañju of gold, we (the
members of) the assembly agreed to measure out as long as the moon and the sun
(endure), sixty kalam of paddy per year (measured) by the śūlakkāl,
viz., thirty kalam at the end of Kārttigai and thirty kalam in the
harvest (piśāṉam) at the end of Paṅguṉi——in all sixty kalam of paddy——as
interest on this gold (calculated) at (the rate of) (one) tūṇi and (one)
padakku of paddy on (one) kaḻañju for (each) pū (crop).
(L. 12.) One kuṟuṇi of old rice pounded ten or eight times shall be (used each
day) for (providing) sacred offerings at the dawn (nāḷ) and in the mid-day
(uchcham). (The assembly of) all Māhēśvaras shall protect this
(charity).
No. 97.——ON A ROCK TO THE LEFT OF THE PAINTED CAVE AT TIRUMALAI NEAR POLUR.
This inscription records that in the 4th year of Parakēsarivarman, two residents
of Kaḍuttalai in the country called Irumaḍichchōḻar
Kaṉṉāḍaga (Karṇāṭaka), gave four kaḻañju of gold for feeding a devotee in
the Jain temple on the hill at Vaigāvūr in Paṅgaḷa-nāḍu which was a
subdivision of Palakuṉṟa-kōṭṭam. The name Irumaḍichchōḻar
Kaṉṉāḍaga indicates that the country in which Vaigāvūr was situated, was so called
after Irumaḍichchōḻa who is perhaps to be identified with
Parakēsarivarman in whose reign the record is dated. Irumaḍichchōḻa means
‘the twice (powerful) Chōḻa’ as Mummaḍichchōḻa, the surname of
Rājarāja I. means ‘the thrice (powerful) Chōḻa’.
Parakēsarivarman Parāntaka I. was actually the second powerful king in the
Vijayālaya line.
TEXT.
1 [svasti śrī] [||*] [kop]parakecaripaṉma[r*]kku yāṇṭu nālā-
2 vatu palakuṉṟakkoṭṭattup paṅkaḷaṉāṭṭu vai-
3 ykāvūrt tirumalaippaḷḷiyil nicatamoru aṭikaḷmārkku-
4
c coru vaittār irumaṭiccoḻar kaṉṉāṭakakkaṭuttalaiūr5 devakaṉmi eraṉ puttukaṉum maturāntakakkarampuḻā[rāna]
6 kaṭuttalaiy comaṉāyakaṉ cantayaṉāyiravaṉumivvi-
7
ruvoñ cantirātittaruḷḷaḷavum nirka vaittomita-8 ṉukku nāṟkaḻaiñcu poṉṉāl vanta palicaiyyālippa-
9 ḷḷiyāḷvāre ūṭṭuvikka vaittom [||*]
TRANSLATION.
Hail ! Prosperity ! In the 4th year of (
the reign of) king
Parakēsarivarman, we, the two following persons (
viz.)
Eraṉ
Puttugaṉ, a temple servant (
dēvakaṉmi) of the village of
Kaḍuttalai in
Irumaḍichchōḻar-Kaṉṉāḍaga (
country) and
Madurāntaka
Karambuḻār alias Sōmanāyagaṉ Śandaiyaṉ Āyiravaṉ of
Kaḍuttalai, provided to give food regularly
to one devotee
(
aḍigaḷ) in the Jaina temple (
paḷḷi) on the sacred hill (
tirumalai) at
Vaigāvūr (
a village) in Paṅgaḷa-nāḍu (
which was a district) of
Palakuṉṟa-kōṭṭam. We deposited for this (
purpose) four
kaḻañju of
gold to last as long as the moon and the sun endure, so that, with the interest accruing
(
from this gold), the managers of this
paḷḷi shall themselves feed (
the
devotee).
No. 98.——ON A PILLAR IN THE INNER ENCLOSURE OF THE UJJIVANATHASVAMIN TEMPLE AT
UYYAKKONDAN-TIRUMALAI.
This inscription is dated in the 10th year of Parakēsarivarman. It registers gifts
of sheep for lamps, made by Śembiyaṉ Mārāyaṉ, a perundanam
of Vīraśōḻa Iḷaṅgōvēḷār of Koḍumbāḷūr, to the temple of
Kaṟkuḍi in Nandivanmamaṅgalam. Kaṟkuḍi as the ancient name of
Uyyakkoṇḍāṉ Tirumalai occurs in the hymns of the Dēvāram.
Parakēsarivarman of this inscription has been identified with Parāntaka I.
in the Epigraphical Report for 1908-09, page 88.
TEXT.
1 kopparakeca-
2 rivanmaṟkku yāṇṭu 10
3 āvatu tenkarai bra-
5 maṅkalattu tirukkaṟ-
6 kkuṭi parameśvaraṟ-
7 kku uṟattūṟkūṟṟa-
8 ttu koṭumpāḷūr
9 vīracoḻa iḷaṅko-
10 veḷār p[eru]ntana-
11 ttup perāṉan vira-
12 nārāyaṇanāṉa cem-
13 [piya]n mārāyan ip-
14 paramecuvararkku o-
15 ru tirunontāviḷak-
16 ku nicatam cūlavuḻa-
17 kkāl uḻakku ney[ya*]-
18 ṭṭi cantirātittaval
19 erippatāka vaitta cā-
20 vā muv[ā*] perāṭu toṇ-
21 ṇūṟu [||*] toṇṇūṟu-
22 ṅ koṇṭu erippo-
23 māṉom te[varkaṉ]mi-
24 kaḷom [||*] ivvā-
25 ṇṭe meṟpaṭi-
26 yāne pakal viḷakkeriya
27 vaitta cāvā muvāp pe-
28 rāṭu aimpatu [||*] ivvāṭu
29
aimpatum koṉṭu nicata-30 m cūlauḻakkāl āḻākku ne[y*]-
31 yaṭṭi yerippomānom
32 tevarka[ṉ*]mikaḷom [||*] itu pa-
33 nmāheśvararakṣai [||*]
TRANSLATION.
In the 10th year of (the reign of) king Parkēsarivarman, Pērānaṉ Vīranārā-yaṇaṉ, alias Śembiyaṉ Mārāyaṉ, a perundaṉam of
Vīraśōḻa Iḷaṅgōvēḷār of Koḍumbāḷūr in
Uṟattūr-kūṟṟam, gave ninety full-grown ewes which neither die nor grow old for a
sacred perpetual lamp to be burnt regularly, as long as the moon and the sun (endure),
with (one) uḻakku of ghee supplied by (the measure called) śūla-vuḻakku, to
the great god (Paramēśvara) at the sacred Kaṟkuḍi in Nandipanmamaṅ-galam which was a brahmadēya on the southern bank (of the
Kāvērī). Having received (these) ninety (ewes), we, the temple servants
(dēvarkaṉmi), agreed to burn (the lamp). In this same year, the self-same
person gave fifty full-grown ewes which neither die nor grow old, for burning a day-lamp (in
the same temple). Having received these fifty ewes also, we, the temple servants, consented
to burn regularly (the lamp), supplying (one) āḻākku of ghee by (the
measure called) śūla-vuḻakku. This (charity) shall be (under) the
protection of (the assembly of) all Māhēśvaras.
No. 99.——ON THE NORTH WALL OF THE CENTRAL SHRINE IN THE KHARAPURISVARA TEMPLE AT
TIRUPPARKKADAL.
This interesting record registers a gift of gold made by a military officer for strengthen-ing the bund of a tank, by depositing on it the silt-removed from that tank. The
gift, however, appears to have been utilized subsequently for feeding four Brāhmaṇas in
the local temple, for the merit of the four heroes who fell in a battle on the occasion when
the donor Tīraṉ Śeṉṉippēraraiyaṉ of Araiśūr made a frontal attack
with his colleagues on the enemy, in a fierce battle (astikkaḍai) fought at
Vēḷūr between Perumāṉaḍigaḷ (i.e., Parāntaka I.) and the
allied Pāṇḍya and Ceylon kings. The result of the battle is not stated;
but from the Udayēndiram plates published above, in Volume II, pages 375
ff., Parāntaka I. is known to have conquered Madura after defeating its ruler the
Pāṇḍya king Rājasiṁha and to have repulsed an army of the king of Laṅkā
(Ceylon), thereby earning for himself the surname Saṅgrāmarāghava. The Ceylon king
who at this time must have sent his army in support of the Pāṇḍya could have been no other
than Kassapa V. who, according to the traditional account given in the
Mahāwamsa, would have reigned from A. D. 906 to 916 (Journal of the Royal Asiatic
Society for July 1913, page 525 f.). The commencement of the reign of Parāntaka
I. has been fixed by Professor Kielhorn to lie between 15th January and 25th July A.D. 907.
TEXT.
1 svasti śrī [||*] matiraikoṇṭa kopparakesaripatmaṟkku
yāṇṭu paṉṉiraṇṭāvatu koṭṭanāḷ nūṟṟirupattoṉpatu paṭuvūrkkoṭṭattu
kkāvatippākkamākiya amaṉinārāyaṇa[c]caturvvetimaṅkalattu••••
ivvāṭṭaik kuṭumpuvārikapperu[ma*]kkaḷun toṭṭa[v]ārikapperu[ma*]kkaḷuṅ
kaḻaṉivārikap-perumakkaḷum vaṭakaḻaṉi-
2 vārikapperumakkaḷum bhaṭṭarkaḷum
viśiṣṭarkaḷum uḷḷiṭṭa mahāsabhaiyār
paṇi-yāl [iv]vāṇṭu erivārikañ ceykiṉṟa erivārikapperumakkaḷom coḻa-[nā]ṭṭup pāmpuṇikkūṟṟa[t]tu [ar]aicūr araicūruṭaiy••• ṉ tīraṉ
ceṉṉipperaraiyar pakkal oṉpa[tarai]māṟi niṟai nūṟṟirupatiṉ kaḻañcu poṉ koṇṭu
innūṟṟirupati-
3
ṉ kaḻañcuppoṉṉum emmur periya eri karai maṇṇaṭṭukiṉṟa oṭanāyaṉmār-k kiṭuvataṟku mutalāka koṇṭu innūṟṟirupatiṉ kaḻañcu poṉṉālum
vanta vr̥tthiyāley pāṇṭiyaṉum
īḻattaraiyaṉum vantu perumāṉaṭikaḷoṭu veḷūr astikaṭaiceyta
nāṉṟu icceṉṉipperaraiyar tām n[e]ṟṟi ceṉṟa iṭat-tup paṭṭa cevakar
kārimaṅkalamuṭaiyāṉukkum valikku[ṭṭi]kkum perunāyaka-ṉukkum aḻiyānilai
māṭampikkum āka innālvaraiyum cārtti emmur4
[pār]yāṟṟaṅkarait tirukkarapurattup perumāṉaṭika[ḷ] amutuceyyumpoḻtu tāme-ṭuppitta cālaimaṇṭakattey vedam valla
apūrvvikaḷ[e]y nicati nālvar
brāhmaṇiṟku nālu kaṟiyum meyveṟu āḻākku neyyum meyveṟu
nāḻitta- yirum aṭṭi ācantrakālamum muṭṭ[ā*]mey
ipparicu agram uṭṭuvippo-mākavum ivarkaḷ
agram uṇṭapoḻtu ivar[ka*]ḷukku meyveṟu iraṇṭu k[āyu]m ilaiyum
iṭuvatākavum ipparicu agram ūṭṭuvippatu [|*] i
nālvar brahmaṇaraiyu-5
m a[v*]vavvāṇṭu ērivārikañ ceyyum erivārikapperumakkaḷey
ācandrakālamum kaṭaikkaṇṭu ūṭṭuvippā[rā*]kavum | i
dhanmam rakṣitt[ār] aśvamedhañ ceyta phalammey[tu*]vārākavum | i dhanmattukku
virodhañ ceytār geṅkaiyiṭaik-kumariyiṭaic ceyta pāvattu[p pa]ṭuvārākavum | paṇittom ivvāṭṭai eri-vārikapperumakkaḷ u[ḷḷi]ṭṭa mahāsabhaiyom |||
itukuṟiyuḷḷiruntu ivvāṭṭai erivārikapperumakkaḷ paṇikka
eḻutiṉeṉ madhyastaṉ civakkuṟi nūṟṟeṇmaṉeṉ |||TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 12th year of (
the reign of) king
Parakēsari-varman who took
Madirai (Madura)——the day of the gift
(
koṭṭa-nāḷ) (being) one hundred and twenty nine——at the command of
the members of the great assembly which included (
in it) the great men of the
wards-committee, the great men of the
garden-committee, the great men of the
fields-committee, the great men of the
north-fields (vaḍa-kaḻaṉi)-committee, the
Bhaṭṭas and other distinguished men (
viśishṭas) of this
year.••••
Kāvadippākkam alias Amaṉinārāyaṇa-chaturvēdimaṅgalam
in
Paḍuvūr-kōṭṭam, the great men of the
tanks-committee, who
do the
ēri-vāriyam for this year, received from
Araiśūruḍaiy[āṉ].•••• Tīraṉ
Śeṉṉi-Pēraraiyar of
Araiśūr in
Pāmbuṇi-kūṟṟam (
a
subdivision) of
Śōḻa-nāḍu, one hundred and twenty
kaḻañju weight of
gold of nine and a half degrees of fineness
.
(L. 3.) Receiving this one hundred and twenty
kaḻañju of gold as a fund for
paying the ferry-men depositing mud on the bund of the big tank of our village, we shall, from
the interest accruing on this one hundred and twenty
kalañju of gold, for (
the merit
of) these four servants (
viz.,)
Kārimaṅgalam-Uḍaiyāṉ, Valikkuṭṭi,
Perunāyagaṉ and
Aḻiyānilai-Māḍambi who died when this (
i.e., the
above-mentioned)
Śeṉṉi-Pēraraiyar himself made a frontal attack on
the occasion when the
Pāṇḍya (
king) and the king of
Ceylon marched
(
against)
Perumāṉaḍigaḷ and fought with him a deadly battle
at
Vēḷūr. in the manner described below, feed regularly at the time
when offerings are made to the lord (
perumāṉaḍigaḷ) of our village of
Tirukkarapuram, on the bank of the
Pāryāṟu, in the feeding hall (
śālai-maṇḍagam) constructed by him
(
i.e., Śeṉṉi Pēraraiyar), without any break as long as the moon (
lasts), four
apūrvi Brāhmaṇas versed in the
Vēdas, with rich meals
(
agram) supplying four vegetables (
kaṟi), one
āḻākku
of ghee for each individual and one
nāḻi of curd for each individual.
(L. 4.) After these are richly fed, two areca-nuts (kāy) and leaves shall be given
to each of them. Thus shall the rich repast be given. The great men of the tank-com-mittee who perform (the duties of) ēri-vāriyam year after year shall
themselves supervise and feed the four Brāhmaṇas as long as the moon (lasts). Those
who protect this charity shall obtain the merit of the performance of Aśvamēdha
(sacrifice). Those who obstruct this, charity shall incur the sins committed (by
sinners) between the Ganges and Cape Comorin. We, the members of the great assembly
including the great men of the tank-committee of this year, have ordered
(in the aforesaid manner). I, the arbitrator (madhyastha) Śivakkuṟi
Nūṟṟeṇmaṉ, wrote (this document) under the orders of the great men of
the tank-committee of this year, being (myself) present in the assembly.
No. 100.——ON THE SOUTH WALL OF THE CENTRAL SHRINE IN THE MADHUVANESVARA TEMPLE AT
TIRUKKALAVUR.
This inscription is dated in the 14th year of Parakēsarivarman, ‘the conqueror of
Madura,’ and records a gift of land for a lamp to the Śiva temple at
Karugāvūr near Tirukkuḍamūkkil by a certain merchant of
Nandipuram. The village Nandipuram is mentioned in the
Nālāyiraprabandham as the seat of a Vishṇu temple and is identical with
Nātbaṉkōvil near Kumbakōṇam. Uṭpalāṟu, on which the village
Karugāvūr is stated to have been situated, must be one of the several branches of
the river Kāvērī.
TEXT.
1
[sva*]sti śrī [||*] matirai koṇṭa
kopparakecaripaṉma[r*]kku yāṇṭu 14 āva-2 [tu] vaṭakarai pāmpūrnāṭṭu tevatāṉan tirukkuṭamukkilppālk karukā-
3 vūr mahādevarkku caṉtirātittavaṟ oru nontāviḷakkiṉukku
nan-
4
tipuratta viyāpāri cāmuṇṭaṉ mū[r*]tti karukāvūr nilam nāṉ
vilai-5
[k]oṇṭa nilamiyūr uṭppalāṟṟiṉ vaṭavāy orumā
mukk[ā]ṇiyum6 ālattūr vāykkāliṉkiḻai mukkāṇiyumāka nilama-
7 [r]aikkālum itaṉṟaṉ ṉi [ṟai] nikki niṉṟa pokaṅ koṇ-
8 ṭu cantirātittaval nontāviḷakkiṉukkuc cāmuṇṭa-
9
ṉ murtti vaiccitu [||*] iravum pakalumerivatu [||*]
iddharmma[m*]10 rakṣippārivvūrāyirantiruvaṭiyumivarkaḷ śrīpātatū-
TRANSLATION.
Hail ! Prosperity ! In the 14th year of (the reign of) king
Parakēsarivarman, who took Madirai (Madura), I, Śāmuṇḍaṉ
Mūrti, a merchant of Nandipuram, purchased at Karugāvūr (and
gave) one mā and three kāṇi of land on the north (bank) of the
Uṭpalāṟu (river) of this village and three kāṇi to the east of the
Ālattūr-channel——in all one eighth (vēli) of land, for one perpetual lamp
(to burn) as long as the moon and the sun (last), to (the temple of)
Mahādēva (Śiva) at Karugāvūr near
Tirukkuḍamūkkil which was a dēvadāna in Pāmbūr-nāḍu on the
northern bank (of the Kāvērī). From the income of this (land) given by
Śāmuṇḍaṉ Mūrti, after deducting its taxes, (one) perpetual lamp shall
burn day and night as long as the moon and the sun (endure). The (one) thousand
tiruvaḍi of this village shall protect this charity. The dust of the sacred feet
of these (persons) shall be on my head.
No. 101.——ON THE EAST WALL OF THE ROCK-CUT SHRINE IN THE MELAIKKOYIL TEMPLE AT
KUDUMIYAMALAI; LEFT OF ENTRANCE.
The subjoined record refers to two servants of prince Kōdaṇḍa who must be the same as
Kōdaṇḍarāma Rājāditya, the eldest son of
Parāntaka I
.
Tirumēṟṟaḷi is the same as
Mēlaikkōyil mentioned in the other records
from
Kuḍumiyāmalai. Kāḍugāḷ which forms part of the name of a woman-servant of
Rājāditya (l. 4) occurs in the Tanjore inscriptions as the name of one of the
village goddesses.
TEXT.
1 svasti śrī [||*] ma[ti]rai ko[ṇ]ṭa koppara[ke]caripaṉmaṟku yāṇṭu
15 ā-
2 vatuku[n]ṟiyūrnāṭṭut tirunalakkuṉṟattu tirumulaṭṭāṉattu peru-
3 māṉaṭikaḷukku piḷḷaiyā[r*] kotaṇṭa[r*] maṭaippaḷḷippeṇṭir
4 paṉṟiyūrnāṭṭu maṅkalavācal kuṭiyaṉ kāṭukāḷ
nontāviḷak-
5 koṉṟukku vaitta tuḷaippoṉ eḻukaḻañcarai piḷḷaiyār
kotaṇṭa[r][k*]ku cāntamaikki[ṟa] muṉaippāṭi
6
atiyaraiyamaṅkalattu ōlaiviraṭṭaṉ tirumeṟtaḷipperumāṉaṭikaḷukku pakal viḷak-koṉṟu[kku] v[ai]tta
tu[ḷai]-7
ppo[n] 3 kaḻañcu [||*]
paṉmāheśvararirakṣai [||*]TRANSLATION.
Hail ! Prosperity ! In the 15th year of (
the reign of) king
Parakēsarivarman who took
Madirai (Madura),
Kuḍiyaṉ Kāḍugāḷ
of
Maṅgalavāśal in
Paṉṟiyūr-nāḍu, who was one of the
female (
servants) (attached to) the kitchen (
maḍaippaḷḷi) of
Prince (
piḷḷaiyār) Kōdaṇḍa, gave seven and a half
kaḻañju of pure gold
(
tuḷaippoṉ) for one perpetual lamp to (
the temple of) the lord of the
Tirumūlaṭṭāṉam (
temple) at
Tirunalakkuṉṟam in
Kuṉṟiyūr-nāḍu. Ōlai Vīraṭṭaṉ of
Adiyaraiyamaṅgalam in
Muṉaippāḍi, who supplied (
sandal) paste
to Prince
Kōdaṇḍar, gave 3 (
kaḻañju) of pure gold (
tuḷaippoṉ) for one lamp
to be burnt during day-time (
in the temple) of the god of Tirumēṟṟaḷi.
(
The assembly of) all
Māhēśvaras shall protect (
this charity).
No. 102.——ON THE SOUTH WALL OF THE CENTRAL SHRINE IN THE MADHUVANESVARA TEMPLE AT
TIRUKKALAVUR.
This record which is dated in the 24th year of
Parāntaka I. registers a gift of
land for a lamp by a temple-woman of
Jayabhīmataḷi in
Tañjāvūr, in the
presence of king
Parakēsarivarman. Jayabhīmataḷi, as the name of a temple in
Tanjore, occurs in one of the inscriptions of the Br̥hadīśvara temple
which registers the gift, of service-women to that temple, by
Rājarāja I.
TEXT.
1 svasti śrī [||*] matiraikoṇṭa
kopparakesariparmmaṟkku yāṇṭu 24
āvatu ti-
2 rukkarukāvūr mahādevarkku tañcāvūr
jayabhīmataḷi nakkaṉ cantirā-
3 devi k[o]pparakecaripanmaṟku muṉpu tirukkarukāvūr
mah[ā]devarkku v[ai]-
4 tta nontāviḷakkiṉukku nicatippaṭi uḻakke[ṇ*]ṇai erippatāka vai-
5 tta nilam vaṭavūr veṇkāṭṭil āvūrnāṭṭu veḷā[r] vaitta tiru-
6
viḷakku ce[y*]kku teṉvara iraṇṭu māvum itiṉ melai i[raṇ]ṭu
māvum7 uḷvā[k]kālukku teṟkil tiṭalum tiṭal mayakkiṉa tuṭavaium
8
ivvaṉaiccar nilamumṅ koṇṭu cantirātittavaṟ oru
nontā-9
viḷata [e]rippatāka [||*] itu pa[n*]māhe[śvararakṣai
||*]TRANSLATION.
Hail ! Prosperity ! In the 24th year of (the reign of) king Parakēsarivarman,
who took Madirai (Madura), Nakkaṉ Śandirādēvi (attached to the
temple) of Jaya-bhīmataḷi at Tañjāvūr gave in the
presence of king Parakēsarivarman for burning regularly with (one) uḻakku of
oil (one) perpetual lamp placed (by her) in (the temple
of) Mahādēva (Śiva) at Tirukkarugāvūr, two mā of land
to the south of the field for sacred lamp granted by Āvūr-nāṭṭu Vēḷār at
Vaḍavūr-Veṇgāḍu, two mā (of land) to the west of this (land), the
mound to the south of (the channel called) Uḷvāykkāl and the enclosed field
of the mound which has been made cultivable. Receiving all these lands, one perpetual lamp
shall be burnt as long as the moon and the sun (last). (The assembly of) all
Māhēśvaras shall protect this (charity).
No. 103.——ON A SLAB BUILT INTO THE VERANDAH ROUND THE CENTRAL SHRINE OF THE ADHIPURISVARA
TEMPLE AT TIRUVORRIYUR.
This record which is dated in the 29th year of Parakēsarivarman Parāntaka I.
registers a grant of 30 kaḻañju of pure gold for a lamp to the temple of Mahādēva at
Tiruvoṟṟiyūr. The donor was Iravi Nīlī, the daughter of the Chēra
king Vijayarāgadēva. From the inscriptions published so far we do not know of
any Chēra king of name Vijayarāga who was a contemporary of
Parāntaka. It has been noted above that Kōkkaṇḍaṉ Sthāṇu Ravi was a
contemporary and friend of Rājakēsarivarman Āditya I., father of
Parāntaka I. Perhaps Vijayarāga (i.e., Vijayarāghava), if at all he was an
actual ruler of the Chēra country, might have succeeded Sthāṇu Ravi either as his son or his
brother. The friendly relations that thus existed between the Chōḷas and the
Chēras during the reigns of Āditya I. and Parāntaka I. deserve to be noted.
TEXT.
1 svasti śrī [||*] ādhipurīśānāya [tri]ṅśanniṣkaṃ
sva-
2
rṇṇamanava[dya]madāta dīpā[r*]tthaṃ khalu
nīlī keraḷar[ā]jasya3 vijayarāgasyasutā |||—— matirai koṇṭa k[o]-
4 pparakecarivarmaṟku yāṇṭu irupattoṉpatā[va]-
5 tu ceramāṉār vijayarāgadevar makaḷ iravinī-
6 li tiruvoṟṟiyūr mahādevark koru
nandāviḷakku
7 ācandratāramum erippataṟku vai[t*]ta poṉ ṉū-
8 ṟkaṟcemmai muppatiṉkaḻañcu [||*] ippo-
9 ṉṉukku kaḻañciṉvāy muṉṟu mañcāṭip-
10
poṉ palicaiyyāka āṇṭuvarai nāṟkaḻa-11 ñcarai poṉṉukkut tiruvoṟṟiyūril vaṭaka-
12 rai maruteri ippulamuḷ vaitta nilaviṟai p[o]-
13 kki svāmibhogattāl vantatu
ācandrakāla-
14 mum ni[lai]ppoliyūṭṭāka v[ai]ttatu |||——
TRANSLATION.
(Line 1.) Hail ! Prosperity ! Nīlī, daughter of the Kēraḷa king
Vijayarāga, verily gave thirty nishka of pure gold for a lamp to (the
temple of) Īśāna (Śiva) at Ādhipurī.
(L. 3.) In the 29th year of (the reign of) king Parakēsarivarman, who took
Madirai (Madura), Iravi Nīlī, daughter of the Chēra king
Vijayarāga-dēva, gave thirty kaḻañju of pure gold tested by the
stone of the village (ūrkaṟchemmai-poṉ), for burning as long as the moon
and the stars (last), one perpetual lamp in (the temple of) Mahādēva
(Śiva) at Tiruvoṟṟiyūr. (In exchange) for four and a half
kaḻañju of gold per year (which accrues) as interest on this (amount of)
gold, (calculated) at the rate of three mañjādi of gold on each
kaḻañju, the land (which forms part) of the field (called) Vaḍa-garai Marudēri in Tiruvoṟṟiyūr has been given. The landlord's share
(svāmi-bhōga) realised (from this land) after deducting (its) taxes
is granted as permanent poliyūṭṭu (to last) as long as the moon.
No. 104.——ON THE SAME SLAB.
This is a record of Parāntaka I. of his 30th year, which mentions a grant by
prince (piḷḷaiyār) Arindigai or Arindigai-Perumāṉār, one of the
sons of Śōḻa-Perumāṉaḍigaḷ (i.e., Parāntaka I.). The
Tiruvālaṅgāḍu plates call this prince Arindama and elsewhere we find the
forms Ariñjigai, Ariṁjaya, and Arikulakēsariyār. The term nishka
which occurs in the Sanskrit portion of the grant corresponds to kaḻañju of the Tamil
portion, as in No. 103 above. According to Monier Williams' Sanskrit-English Dictionary,
nishka is a coin varying in value at different times; but kaḻañju in Tamil has
invariably represented a particular weight of gold bullion (= about 80 grains).
TEXT.
1
svasti śrī [||*] śrīmān coḷanrapātmajā paṭumati2 śśrīvallabho vairiṇām kālaśśilaguṇairu-
3
petamahimāṟintikai nāmādiśvata [|*]
ādhigr[ā]ma4
ni[v]āsine purajite dīpasya dīptyai sadā
trimśanniṣkami-5
taṃ hiraṇyamarandaṇḍañca lauhammahat ||——
mati-6 raikoṇṭa kopparakecaripa[dma]ṟku yāṇṭu muppatāva-
7 [tu ti]ruvoṟṟi[yū]r mahādeva[ṟku]
coḻapperumāṉaṭi-
8 kaḷ tirumakaṉār piḷḷaiyāraṟintikaiperumāṉār
ā[ca]-
9 ntratāramum nandāvi[ḷa]kkerippataṟku āliṉāṭṭiṟ
cā-
10 tapattūruṭaiyāṉ centaṉ• tiyappaṉ kaṇ-
11 kāṇiyāl vait[ta poṉṉū]ṟkaṟcemmai muppa[ti]-
TRANSLATION.
(Line 1.) Hail ! Prosperity ! The illustrious son of the Chōḷa king,
named Aṟindigai, who possessed keen intelligence, who was the beloved (of the
goddess) of wealth, who was (the god of) death to (his) enemies and whose
greatness was accom-panied by virtuous character and good qualities, gave 30
nishkas of gold by weight to the god, the Conqueror of (the demon) Pura,
who resides in Ādhigrāma, for a lamp to be burnt always and also gave a big metallic
lamp-stand.
(L. 6.) In the 30th year of (the reign of) king Parakēsarivarman who
took Madirai (Madura), prince (piḷḷaiyār) Arindigai-Perumāṉār,
the illustrious son of Śōḻa-Perumāṉaḍigaḷ (i.e., Parāntaka I.) gave to
(the temple of) Mahādēva (Śiva) at Tiruvoṟṟiyūr thirty
kaḻañju of pure gold tested by the stone of the village for burning (one)
perpetual lamp, as long as the moon and the stars (last) under the supervision of
Śēndaṉ•• diyappaṉ, a resident of•• Śātapattūr in
Āli-nāḍu.
No. 105.——ON ANOTHER SLAB BUILT INTO THE SAME VERANDAH.
The subjoined record is also dated in the 30th year of king
Parakēsarivarman Parāntaka I. Later on, in the body of the inscription (l. 11) his
35th year is men-tioned. It follows that the epigraph must have been engraved on
the stone not earlier than the 35th year of the king and that till then it must have been
preserved in the royal archives. It registers a gift of gold for a lamp to the temple of
Tiruvoṟṟiyūr by prince Kōdaṇḍarāma, the eldest son of (the Chōḷa
king) Śōḻa-Perumāṉaḍigaḷ (Parāntaka I.).
A portion of this gold is stated to have been invested with the residents of
Veḷḷivāyil who agreed to pay interest once in six months on the deposited amount
and to give two meals every day to the man that came to demand the interest thereon. The rate
of interest was three mañjāḍi per kaḻañju per annum (i.e., fifteen
per cent). Veḷḷivāyil is evidently the same as Tiruveḷḷavāyal, eight
miles east of Poṉṉēri.
The temple of
Kōdaṇḍarāmēśvara at
Toṇḍamaṉāḍ was also
called
Ādityēśvara and Mr. Venkayya surmised from this that
Kōdaṇḍarāma must have been a surname either of
Rājāditya, the eldest son of
Parāntaka I., or of his second son
Gaṇḍarāditya. The subjoined inscription calling
Kōdaṇḍarāma the eldest son of Parāntaka proves conclusively that the former must
be identical with Rājāditya of the large Leyden plates. It might further be remarked that in
the
Tirumālpuram inscription (No. 142) printed below, the
Chōḷa king
Āditya I. is called
Toṇḍaimāṉāṟṟūr-tuñjiṉadēva. Mr. Venkayya
identifies the village
Toṇḍaimāṉāṟṟūr with
Toṇḍamaṉāḍ. If this
identification is correct it follows that the temple of
Kōdaṇḍarāmēśvara or
Ādityēśvara at
Toṇḍamaṉāḍ may have been so called after Āditya I.
who died at Toṇḍamaṉāḍ and who, it is not improbable, also held the title
Kōdaṇḍarāma, just like his grandson
Rājāditya.
TEXT.
2
pratidinamniśandīpadīṣtyai•••3 matiraikoṇṭa kopparakecarivarmmaṟku yā[ṇṭu].
4 muppatāvatu tiruvoṟṟiyūr mahādevarkku co[ḻap]-
5
perumānnaṭikaḷ parake[sa]rivarmmar tirumakanṉār mu[t]-6 tapiḷḷaiyār śrīkodaṇḍar[ā]mar
ācandratāramum iraṇṭu [na]-
7
ndāviḷakku erippataṟku mu[ḻu]c[c]oḻaṇāṭṭuc
ciṟṟina[vāḻ*]8 eccaperumāṉ meykāppāṉ koyina[llū]r [na]-
9 ṭaiyyūraṉum kaṇkāṇiyāl iraṇṭu nandāvi[ḷakki]-
10 ṉukku vaitta poṉṉūṟkaṟcemm[ai] aṟu[pati]-
11 [ṉ ka]ḻañcu [||*] ippoṉṉilikkovukku muppattaiñ[c]āva[tu] [puḻal]-
12 koṭṭattu puḻalerikiḻnāṭṭu ve[ḷḷivā]yilūroṅ koṇ[ṭa poṉṉū]-
13 ṟkaṟcemmai muppatiṉkaḻa[ñ]cu [ippoṉṉu]kku palicaiy•••
14 ḻañciṉvāy mu[ṉ*]ṟu mañcāṭiyā[kak*] ko[ṇ]ṭa nāṟ[kaḻañca]rai
poṉ.
15 mācimutal[āṟā]ṟu tiṅkaḷilirukaḻañcekā[l] poṉṉā•••
16 n tiruvoṟṟiyūrāṇikkiḻe koṇṭu ceṉ••• ppo•
17 poṉṟaṇṭavaṉtār[k*]ku nicati yi(r)[ṟira]ṇṭu coṟu kuṭupp[o]••
18 taṟṟiṟampil dha[r]mmāsanattu nicati pan[ni]rukāṇan
taṇ[ṭa]•••
19 kuṭutto(m)miṭṭa taṇṭañ ceṉṟu niṉṟum pa• ku•••
20 [t] tomāṉom meṟ collappaṭṭa veḷ[ḷi]vā[yil]••••
21•••••
TRANSLATION.
(Line 1.)••• gave two lamp-stands••••• for burning lamps every day.
(L. 3.) In the 30th year of (
the reign of) king
Parakēsarivarman who took
Madirai (Madura), the eldest prince, the prosperous
Kōdaṇḍarāma, the
illustrious son of
Śōḻa-Perumānaḍigaḷ Parakēsarivarman, deposited sixty
kaḻañju of pure gold tested by the stone of the village, for two perpetual lamps under the supervision of
Echchapperumāṉ of
Śiṟṟinavāḻ in
Muḍichchōḻa-nāḍu and of the body-guard (
meykāppāṉ)
Naḍaiyūraṉ of
Kōyinallūr, for burning two perpetual lamps in (
the
temple of)
Mahādēva (
Śiva) at
Tiruvoṟṟiyūr as long as the
moon and the stars (
exist). Out of this gold, in the thirty-fifth (
year) of this
king, the residents of the village (
ūrōm) of
Veḷḷivāyil in
Puḻalērikīḻ-nāḍu (
a sub-division) of
Puḻal-kōṭṭam, received thirty
kaḻañju of pure gold tested by the stone of
the village. The interest on this gold.••• received, at the rate of three
mañjāḍi per
kaḻañju, (viz.) four and a half
kaḻañju of gold••• two
kaḻañju and a
quarter of gold for every six months commencing with (
the month of) Māśi•• shall be
received through the administrators of
Tiruvoṟṟiyūr••• To the
persons who come to demand the gold (
i.e., the interest), we shall give two meals
every day. Failing (
to do) this••• to the
dharmāsana, a fine of twelve
kāṇam per day••• gave•••• The fine being deposited,•• the standing•• we the
above-mentioned••• of
Veḷḷivāyil•• ••••
No. 106.——ON THE ROCK AT THE ENTRANCE INTO THE CENTRAL SHRINE OF THE NARASINGAPPERUMAL
TEMPLE AT ANAIMALAI.
This record which is written in the Vaṭṭeḻuttu character is the only inscription of
Parāntaka's reign hitherto found in the vicinity of
Madura. It is dated in
his 33rd year and records a gift by
Marudūruḍaiyāṉ Aruṇidi Kaliyaṉ, an
officer of
Śōḻa-Perumāṉaḍigaḷ (Parāntaka I.) to the temple of
Naraśiṅgapperumāṉ-aḍigaḷ of the sacred
Āṉaimalai
(
hill). The temple had to pay 18
īḻakkāśu every year to the assembly and it
had only arranged for the payment of six
īḻakkāśu.
Aruṇidi Kaliyaṉ
apparently agreed to pay the rest himself taking possession of the tank
Kaliyaṉēri
which must have belonged to the temple. He also provided for offerings to the god and the
feeding of five Brāhmaṇas, by purchasing two
vēlis of wet land under the tank
Kaliyaṉēri. It was stipulated that the feeding of the Brāhmaṇas was to com-mence from Friday in the month of
Karkaṭaka (
of this year) when there
was an eclipse of the sun and the
nakshatra was
Āślēsha. This incidental
mention of the astronomical details helps us to confirm the initial date of
Parāntaka
I. (
viz., 907 A.D.) already arrived at by Professor Kielhorn from other inscriptions.
According to Mr. L.D. Swamikkannu Pillai's
Ephemeris, A. D. 939, July 19, was a Friday
on which the
nakshatra Āślēsha ended at 80 after mean sunrise. There was also on this
day an eclipse of the sun a 7 hours, 57 minutes after sunrise according to Dr. Robert Schram's
“Eclipses of the Sun in India.” It was a total eclipse of great importance. We learn
again from the record that (1/4)
puttakkam was the interest charged on 1
īḻakkāśu for one month and that each
īḻakkāśu was equal to 7(1/2)
puttakkam.
TEXT.
1 svasti śrī [||*] matiraikoṇṭa kopparakecaripaṉmaṟku yāṇṭu
muppattumuṉṟā-vatu ivvāṇṭu [te]va[tā]ṉaṅ kiḻiraṇiyamuṭ[ṭat]tuppaṭum
[pi]-
2
rammateya[m*] [na]raciṅkamaṅkalattuc cavaiyomñ
coḻapperumāṉaṭikaḷatikārikaḷ coḻanāṭṭup puṟaṅkarampaiṉāṭ-3
ṭu marutūr marutūruṭaiyāṉaruṇitikaliyaṉukku oṭṭikkuṭa[t]ta
paricāvatu [|*] eṅkaḷūrt tiruvā[ṉai]malai naraciṅkapperumāṉaṭikaḷ [ta]-4
muṭaiya nilattālc cavaiyomukku [ā]ṇṭeṭuttu iṭakkaṭava īḻakkācu patiṉe-ṭṭu [|*] [i]kkācu pataṉeṭṭilum muṉṟatt[o*]ṉ[ṟu]
ī-5 ḻakkācu āṟu[|*] ivvāṟu īḻakkācukkum palicaiyākac cavaiyār kaiyvaḻi
kuṭutta īḻakkācu patiṉaiṉtu [|*] [pa*]tiṉaiñciṉālum vanta pali-
6 caiyāvatu īḻakkāciṉvā[y*]t tiṅkaḷ kāṟ putta[kka*]māka oro tiṅkaḷā[l*]
vanta puttakkamuṉṟemukkāl muṉṟemukkālu orāṇṭu panniraṇṭu ti-
7
ñkaḷāl vanta puttakkam nāṟpa[t*]taiñcu nāṟpattaiñciṉāloru
īḻakkācukkup puttakkam eḻarai āka [ī]ḻakkācu [ā]ṟu ivvāṟu [ī]ḻa-8 kkācum iṟai nīkkit tevar cavaiyārkku iṭakkaṭava kācu 12
paṉṉiraṇṭum nīkki atikā[ri]kaḷ marutūruṭaiyāṉ aruṇitikaliyaṉ
iṟaikāvalā[ka*] kātta
9
kāci[ṉā]l vanta nilaṉ ūruṭaiyāṉ[ku]ḷamāṉa kaliyaṉe[ri]yum ikkuḷantā-[me]ṇṭumāṟu kallik karai nīḷam aṭṭappeṟuvatākavum
[i]-10 kkuḷaṅkarai ucara aṭṭappeṟuvatākavum ikkuḷatti ṉīr [tā]ṉ veṇṭu aḷavu-ṅ kokkappeṟuvatākavumikkuḷam itiṉkiḻ nīrnilaṉiruvē-
11 liyu marutūruṭaiyāṉaruṇitikaliyaṉ vilaikkukkoṇṭu ikkuḷattiṉ kiḻ
nīrnilaṉiru-vēliyi[ṉā]l vanta pokam aññāḻikkālāl nel[lu]
300 kalam
12 ivaiyiṟṟiṉ pāti 150 nelluṅkoṇ[ṭu i]varkku muṉṟu
cantiyuntiruva-mirtu cevatākavum niṉṟa 1[50] nelluṅkoṇṭu
tiruvamirtu u-
13 ttama akkiramākat tevar amituceyyumpoḻutu vetappirāmaṇar nicatam ayvar amitu
ceyvatākavum vacca[pa]ṭi patteṭṭukkuttal oruvaṉu-
14 kku arici [iru]nāḻiyuṅ kaṟi mu[ṉṟu]m tayir nā[ḻi*]yum neyiruceviṭum
kāyyilai iraṇṭum tālamañcum vaṭṭilaiñcum oṭṭuṭṭi oṉṟu-
15 [m] caṭṭuvam oṉṟu aṭuvā(ṉ)ṉoruva[ṉu][k*]ku nicati ne[l*]lu aññāḻi aṟu-tiṅka[ḷo]ru puṭavai vaiccu ipparicu ikkalamuṭṭuvatāka iv-
16 vāṭṭai kaṟkaṭakanāyiṟṟu veḷḷikkiḻamai peṟṟa āyile[ya]ttiṉāṉṟu
cū(ṟ)ṟiyak-kiraṇavelaik[kurai]kirāṇam paṟṟiṉa aṉṟumutalāka
ikkala[m*]
17
i[p*]paricey ūṭṭuvatāka ni[ṉ]ṟu ciṟikāṟiyamārāykaṉṟa
tiruvāyppāṭi nārāyaṇaṉum ivvūrc cavaiyārum ipparicey akkiramuṭṭāmey
ca[n*]tirā-18
tittallam ūṭṭuvippomāṉom tiruvāṉaimalai
naraciṅkapperumāṉaṭikaḷukku cirikācciya ārāyvārum cavayomum
[|*]itiṟṟirampi[ṉō]maic cavaiy-19
yālum [ci]rikā(ṟ)ṟiyamārāyvāṉuntiṟamiṉāṉ nicati iṟukācu
aṉṟāḻ kovi-ṉukkuttaṇṭampaṭṭu akkācu koṇṭu tevarkkut tiruviḷakku
erivatākavum cavaiyār20
[t] tiṟampil [ā]ṟukācu taṇṭappaṭuvatākavu[m] oṭṭikkuṭuttom
cavaiyomum cirikācciyamārāyvāṉum marutūruṭaiyāṉaruṇitikaliyaṉukku
[|*] ittaṇṭa-miṟu-21
ttumittaṉ[mam*] muṭṭāme ayvarai[yum] cantirāticcar uḷḷaḷavum ūṭṭuvip-pomāṉoñ cavaiyyum cirikārcciyam ārāyum
vayiṣṇavarum [|*] itaṉ-TRANSLATION.
Hail ! Prosperity ! In this, the 33rd year of (
the reign of) king
Parakēsari-varman, who took
Madirai (Madura), (
the following) is the deed
agreed upon and given by us, the members of the assembly of
Naraśiṅgamaṅgalam, a
brahmadēya and a
dēvadāna included in
Kīḻ-Iraṇiyamuṭṭam, to
Marudūruḍaiyāṉ Aruṇidi Kaliyaṉ of
Marudūr in
Puraṅgarambai-nāḍu (
a subdivision) of
Śōḻa-nāḍu who was
an officer of
Śōḻapperumāṉaḍigaḷ (
i.e.,
Parāntaka I.). (
The
temple of)
Naraśiṅga-Perumāṉaḍigaḷ of the sacred
Āṉaimalai (
hill) in our village has to pay to (
us) the members of the
assembly, eighteen
īḻakkāśu annually on account of the lands belonging to it. One
third of this eighteen
kāśu is six
īḻakkāśu. For (
realising) this six
īḻakkāśu, fifteen
īḻakkāśu had been deposited on interest in the hands of
the members of the assembly. The interest accruing on the fifteen (
īḻakkāśu) is as
follows:——At (
the rate of) one-fourth
puttakkam per month on each
īḻakkāśu, there accrues in each month (
on the fifteen īḻakkāśu) three and
three-fourths
puttakkam. For the twelve months of a year, (
at) three and three-fourths (
each month) would accumulate forty-five
puttakkam. At the rate
of seven and a half
puttakkam for one
īḻakkāśu (these) forty-five
(
puttakkam) would give six
īḻakkāśu. Deducting these six
īḻakkāśu
from the taxes (
due), the god has (
still) to pay 12
kāśu to the members
of the assembly. The officer
Marudūruḍaiyāṉ AruṇidiKaliyaṉ, having caused to be
deducted these 12
kāśu (due to the assembly by the god), (by virtue of) the tax money
(
iṟaikkāval) deposited (
by him), obtained (
possession of) the (
tank)
land
Ūruḍaiyāṉkuḷam alias Kaliyaṉēri. This tank he shall dig
(
to any depth) he likes and throw up the embankment to its (
full) length; shall
raise the tank bund and collect water in this tank to the extent required by him.
Marudūruḍaiyāṉ Aruṇidi Kaliyaṉ (
also) purchased below this
tank two
vēli of wet land
. And 300
kalam of paddy
(
measured) by the
aññāḻikkāl was got as produce from (
these) two
vēli of wet land under this tank. Receiving the moiety of this (
viz.,) 150
(
kalam) of paddy, (
he arṛanged that) sacred food shall be offered to this
(
god) at the three junctures (
of the day). With the remaining 150 (
kalam)
of paddy (
he also arranged that) five Brāhmaṇas (
versed in the) Vēdas shall be
fed with superior food daily, when the god is fed, on the (
following) scale
laid down:——for one man two
nāḻi of rice pounded ten or eight times, three vegetables,
(
one) nāḻi of curd, two
śeviḍu of ghee, two areca-nuts and (
two) betel
leaves, five plates (
tālam), five cups (
vaṭṭil), one
oṭṭūṭṭi, one
ladle (
śaṭṭuvam). Five
nāḻi of paddy daily (
and) one cloth
for (
every) six months, were (
also) provided for one cook. Thus this feeding
should be done. Commencing from the day when an eclipse of the sun at its least
occurred on the (
asterism)
Āślēshā corresponding to a Friday
in the month of
Kaṟkaṭaka of this year, the supervisor of the temple business
(
śrīkāryam), viz.,
Tiruvāyppāḍi-Nārāyaṇaṉ and the members of this
village personally arranged thus to conduct this feeding. We, who look after the business of
the (
temple) of
Naraśiṅga-Perumāṉ of the sacred Āṉaimalai (
hill),
and the members of the assembly shall conduct the sumptuous feeding in this wise without
failure as long as the sun and the moon (
last). Any of us that fails to do this, whether
(
he be) a member of the assembly or a supervisor of temple business, when he fails,
(
shall) pay a daily fine of two
kāśu to the then reigning king, and with that
kāśu (collected as fine) a sacred lamp shall be burnt in (
the temple) of the
god. If the members of the assembly (
as a whole body) fail to do (
this), (they)
shall pay a fine of six
kāśu. (Thus) we, the members of the assembly
and the supervisor of temple business, gave an agreement to
Marudūruḍaiyāṉ Aruṇidi
Kaliyaṉ. Even after paying this fine (
we), the assembly and the Vaishṇavas who
supervise the temple business, shall feed the five persons as long as the moon and the sun last
without stopping this charity. He who protects this charity.••
No. 107.——ON THE NORTH WALL OF THE CENTRAL SHRINE IN THE SIVAYOGANATHASVAMIN TEMPLE AT
TIRUVISALUR.
This inscription records a gift of sheep for a lamp to the temple of
Tiruviśalūr by a female servant of Kāmaṉiyakkaṉār. This lady who was
apparently a member of the royal family is not mentioned elsewhere.
TEXT.
1 [svasti] śrī [||*] matiraikoṇṭa ko parakecaripanmaṟkku
yāṇ-
2
[ṭu] 3 āvatu vaṭakarai tevatāṉappirammeteya-3 [m ama]ṉinārāyaṇacaturvvetimaṅkalattu tiruvicalūr
4 [peru]māṉaṭikaḷukkut
tirunontāviḷakkuccantr[ā*]tittaval
5 .• ya nāṭṭu kāmaṉiyakkaṉār parivārattu icakkaṉayyaṉa[ṅ]kai
6
[vaitta] tiruviḷakku oṉṟu itukku āṭu toṉṉūṟu itu
paṉmāheśvararuma7
.• rakṣi[k*]ka śipātamela[ṉa]
|||——TRANSLATION.
Hail ! Prosperity ! In the 3rd year of (the reign of) king
Parakēsarivarman, who took Madirai (Madura), Iśakkaṉayya-Naṅgai,
one of the servants (parivāram) of Kāmaṉiyakkaṉār of•• nāḍu,
gave one sacred lamp (to burn) as long as the moon and the sun (last), as a
sacred perpetual light, to (the temple of) the god of Tiruviśalūr in
Amaṉinārāyaṇa-chaturvēdimaṅgalam which was a dēvadāna and a
brahmadēya on the north bank (of the Kāvērī). For this (purpose) (she)
gave ninety sheep. (The assembly of) all Māhēśvaras••• shall protect this.
The sacred feet [of those who protect] (shall be) on (my head).
No. 108.——ON A SLAB BUILT INTO THE FLOOR OF THE ADHIPURISVARA TEMPLE AT TIRUVORRIYUR.
The inscription is dated in the 34th year of king
Parakēsarivarman who
took
Madura and records the gift of 90 sheep for a lamp to the Śiva temple at
Tiruvoṟṟiyūr (Ādhipurī), by the chief
Māṟaṉ Paramēśvaraṉ
alias Śembiyaṉ Śōḻiya-varaiyaṉ of
Śiṟukuḷattūr,
on his return from conquering
Śīṭpuli and destroy-ing
Nellūr.
The mutilated Sanskrit verse at the beginning gives the king the title
Vīrakīrti.
This military campaign reveals for the first time the extent to which the sway of the
Chōḷa king
Parāntaka I. extended on the east coast.
The name Śīṭpuli is Tamil and means ‘the fierce tiger.’ The corresponding
Sanskrit equivalent, if any, must end in the word vyāghra. We do not know of any names
of contemporaneous kings of the Telugu country at this period which ended either
with vyāghra or puli. In the time of Nandivarman Pallavamalla, however,
there was, according to the Udayēndiram plates, a chief named
Pr̥thivivyāghra whom Udaya-chandra drove out of the district of
Vishṇurāja (i.e., the Eastern Chalukya king Vishṇuvardhana
III.). It is not impossible that our Śīṭpuli was a later member of the
Nishāda family to which Pr̥thivivyāghra belonged.
TEXT.
4 .•••• ripave
5 śryādhipuryyā [?]gānānna-
6 vatimadātsa vīrakirttiḥ[||*] mati-
8 sarivarmmaṟku yāṇṭu mu-
9 ppattunālāvatu coḻa-
10 ṉāṭṭu tenkaraiṉāṭṭu p[o]-
11 [y]yi[ṟ]kūṟṟattu ciṟu[ku]-
12 ḷat[tūru]ṭaiyāṉ [m]ā[ṟa]ṉ
13 [pa]rameśvaraṉā[kiya] cem-
14 [pi]yaṉ coḻiyavarai-
15 [yaṉ] cīṭpuliyai yeṟi-
16 ntu nellū(r)raḻittu.
17 mīṇṭu potukiṉṟāṉ
18 [tiruvoṟṟi]yūr mahāde-
19 var[kku] ā[candra]tāramum
20 [ti]runa[ ndāviḷa] kke[ri]-
21 [ppataṟku vait]ta c[ā]-
22 [vā] mu[vāpperā]ṭu t[o]-
23 [ṇṇū]ṟṟā[ṟu] [||*]
TRANSLATION.
Hail ! Prosperity !•••• to (
the temple of Śiva), the enemy of•• at the prosperous
(
town)
Ādhipurī, that
Vīrakīrti gave 90
goats. In
the 34th year of (
the reign of) king
Parakēsarivarman who took
Madirai
(Madura), Māṟaṉ Paramēśvaraṉ alias Śembiyaṉ Śōḻiyavaraiyaṉ, a
native of
Śirukuḷattūr in
Poyyiṟ-kūṟṟam (
a district) of
Teṉkarai-nāḍu (
which was a division) of
Śōḻa-nāḍu, while
returning (
from his campaign) after having struck
Śīṭpuli (
in battle) and
destroyed Nellūr, gave for burning a sacred perpetual lamp to the (
god)
Mahādēva (
Śiva) at
Tiru-voṟṟiyūr as long as the moon
and stars (
last), 96 fat sheep which neither die nor grow old.
No. 109.——ON THE NORTH WALL OF THE LAKSHMINARAYANA-PERUMAL TEMPLE AT SINNAMANUR.
The inscription is dated in the 36th year of Parakēsarivarman and is much damaged.
It is written in the Vaṭṭeḻuttu alphabet and registers a gift of a lamp to the temple of Tirunaḍuvūr [in] Arukēsarinallūr (which was the
ancient name of Śiṉṉa-maṉūr), a brahmadēya in Aḻa-nāḍu. The high
regnal year points to the king being identical with Parāntaka I. If this is the case,
an inscription of Parāntaka I. so far to the south of Madura deserves to be
noted.
TEXT.
1 svasti śrī [||*] kopparakecarivaṉma[r*]kku yāṇṭu muppa-
2 ttāṟāvatu ivvāṇṭu aḻanāṭṭup pi-
3 ramateyam arukecarinallūr[t] ti[runa]ṭuvūr paṭāra-
4 [r*]kkut tiruviḷakkuneykku nicati•• tirucce-
5
tiirācaṭi taṉ makaṉ irācaṭicolaiyaic cārttiTRANSLATION.
Hail ! Prosperity ! The 36th year of (the reign of) king Parakēsarivarman.
In this year•• per day for the ghee (which is required) for (one) sacred lamp to
the god (bhaṭāra) of Tirunaḍuvūr in Arukēsarinallūr, a
brahmadēya of Aḻa-nāḍu, by Tiruchchēdi Irāśaḍi, on behalf of
his son Irāśaḍi Śōlai.
No. 110.——ON THE SOUTH WALL OF THE CENTRAL SHRINE IN THE MADHUVANESVARA TEMPLE AT
TIRUKKALAVUR.
This record which is dated in the 39th year of Parakēsarivarman (Parāntaka
I.) ‘who took Madirai and Īḻam’ registers a gift of land by a maid-servant
of queen Villavaṉ-Mahādēviyār. The recipient of the gift is not mentioned but must
be the Śiva temple of Tirumullainātha at Tirukkaḷāvūr, on whose wall the
inscription is engraved.
TEXT.
1 [svasti śrī] [||*] matiraikoṇṭa koppara-
2 kecaripaṉma[r*]kku yāṇṭu——m iḻamuko-
3
ṇṭa——
39 āvatu vaṭakaraippāmpū-4 [r]nāṭṭu tevatāṉam tirukkuṭamukkilpā-
5
[l] karukā[vūrppa]raṭaiyom nampirāṭṭiyor vi[lla]-6
vaṉmāteviy[ā]r peṇṭāṭṭi nakkaṉ vikkiramā[pa]raṇi7
ivūk kā[ṇi]uṭaiya koṟṟaṅkuṭāka vaiykunta-8
m pāṇṭaṉi[ṭ]ai vilaikoṇṭu kuḷaṅ [ka]lliṉa pā-9 [ḻ]muṭṭi[kā]lu[m] i[ṟai]kuḷamāka kalli i ni[lam iv]-
10
[vū]r naṭai iraṇṭoṉṟāy viḷaittu [?] araikkāl11
[ce]yum ūrmelaiy iṟaiṟa eṟṟikkoṇ[ṭu] iñilam.
12
•[?] araikkālum paṟaṭaiyom peral ēṟṟikko[ṇ]-13
[ṭu] iññilattukkuk kaiyyile ru kaḻañcu ippoṉ ai[ṅ]ka-14
ḻ[ai]ntum koṇṭu iññilam cantrātittaval
iṟaiili-15 y[āka] kaṉmel veṭṭikkuṭuttom paraṭaiyom itaṟ[ṟi]ṟam-
16
pil paraṭaiyomai 100kaḻañcu
poṉṟaṇṭa maṟuttut taṉiccut taṭu[p]pā-17
raiyum perāl 50 kaḻañcu aimpatiṉ kaḻaiñcu poṉ
ṟaṇṭamaṟuppittu-18 p piṉṉaiyum ikkāṟceyyum iṟaii[li]yāka kaṉmel veṭ-
19 ṭi ikkāṟceyyum iṟaiiliyāka ūrmeleṟṟi iṟai iṟuppomā-
20
ṉom paraṭaiyom[|*] idhdhamatam
rakṣitt[ā*]r śrīpāda(m)meṉṟalai mel i-21 vai paṉmāheśvararum
paṉmāheśvarapperumakkaḷum rakṣai [||*]
TRANSLATION.
Hail ! Prosperity ! In the 39th year of (
the reign of) king
Parakēsarivarman, who took
Madirai (Madura) and
Īḻam (Ceylon),
we, the members of the assembly (
paraḍai) of
Karugāvūr near (
pāl)
Tirukkuḍamūkkil which was a
dēvadāna in
Vaḍagarai Pāmbūr-nāḍu
(
received) one quarter (
of) Pāḻmuṭṭi (
land) with a tank dug (
in
it) which
Nakkaṉ Vikramābharaṇi, a palace maid-servant (
peṇḍāṭṭi)
of queen
Villavaṉ-Mahādēviyār, had purchased from
Vaikundaṉ Pāṇḍaṉ
of
Koṟṟaṅguḍi, one of the landlords of this village. Converting (
the tank)
into an
iṟai-kuḷam, we, the members of the assembly had this land
cultivated (
on the terms) two to one
, obtaining in this village;
charged the tax of
•• one-eighth
śey to the village and charged
(
the tax on the remaining) one-eighth of this land to the members of the assembly and
receiving in our hands this (5) five
kaḻañju of gold for this land (
from her), made
this land tax-free as long as the moon and the sun (
exist) and got (
this deed)
engraved on stone. If we fail (
to act according to) this (
decision), we, (
the
members) of the assembly ourselves shall pay a fine of 100
kaḻañju of gold and
shall (
also) cause to be paid a fine of 50
kaḻañju of gold by each of the
persons who individually obstruct (
this order). Even then (
i.e., even after
paying the fine) we, the members of the assembly, shall have this one-fourth
śey
engraved on stone as tax-free (
land) imposing (
the taxes of) this one-fourth
śey of tax-free land on the village and paying the taxes ourselves. The sacred feet of
those who protect this charity shall be on our heads. (
The assembly of) all
Māhēśvaras and the great men of all
Māhēśvaras shall protect (
this
charity).
XII.——INSCRIPTIONS OF RAJAKESARIVARMAN, MADIRAI-KONDA RAJAKESARIVARMAN OR
GANDARADITYA.
No. 111.——ON THE NORTH WALL OF THE CENTRAL SHRINE IN THE ADIMULESVARA TEMPLE AT
TIRUPPALATTURAI.
This inscription is dated in the 8th year of Rājakēsarivarman and registers
a grant of land to the Śiva temple at Tiruppaṇambūdūr which was a hamlet
of Uttamaśīli-chaturvēdimaṅgalam, by Tappildaram Pallavaraiyaṉ
alias Kīḻmāndūr Paruvūr, a perundaram of prince
(piḷḷaiyāṟ) Arikulakēsaridēva. The land granted was made tax-free by the
village assembly.
The inscription is engraved on the walls of the stone temple at
Tiruppātturai, i.e., the modern Tiruppalātturai which is quite close
to Uttamaśīli,——the Uttamaśīli-chaturvēdimaṅgalam of the inscription,
evidently so called after prince Uttamaśīli, a probable son of Parāntaka
I., not mentioned in the Tiru-vālaṅgāḍu plates. Of the two names
Vīraśrīkāmugavadi and Ariñjigai-vāykkāl mentioned among
the boundaries of the land granted, the latter was probably named after prince
Arikulakēsaridēva.
Arikulakēsaridēva is identical with the
Arikulakēsarin of the Tiruk-kōyilūr record of
Parakēsarivarman Parāntaka I.
Professor Kielhorn thinks that this
Arikulakēsarin is the same as
Ariñjaya,
one of the sons of
Parāntaka I., mentioned in the large Leyden grant.
If this is correct, the king
Rājakēsarivarman of our inscription who
was ruling at that time must evidently be
Rājakēsarivarman Gaṇḍarāditya.
Perundaram or Perundanam is already known as a title of high rank from the
Tanjore inscriptions.
TEXT.
1 sasti śrī [||*] ko rājakesarivarmma[r*]kku yāṇṭu
8 āvatu piḷḷaiyār arikula- kesaridevar peruntarattu
tappiltaram (p)pallavaraiya[ṉ*] āṉa kiḻmāntūr
2 paruvūreṉ teṉkarai brahmadeyam
śrīuttamaciliccaturvvedimaṅkalattu tiruppaṇam-pūtūr parameśvararkku candrātittavaṟ
tiruvamirtukkum
3
tiruvuṇṇāḻikaippuṟamāka kuṭutta ṉilam mi[yū]r uṭkuṟai
viraśrīkāmukavatikkumeṟkku aṟiñcikaivāykkālukku teṟkku veṅkaiy
iḷayarudrakumā-4 rakramavittaṉpakkal ṉāṉ vilaikoṇṭu uṭaiya nilam maṇṇilai
nikki iraṇṭu māvum maṇṇilai araimāvum ivvūr kumārakramavittaṉ
tirup[paṇa]mpūtūr para-
5 meśara[r*]kku tiruvamitukkum
a[r*]ccanābhogamumāka itiṉoṭumaṭaiya orumā-vum ivvatikkuk kiḻakku dvetaikomapurattu
caṉṉamaṇṭaikramavittaṉ uḷ-ḷiṭṭa catukkattu
ai-
6
ñcām pāṭakam iraṇṭumāviṟ kuṭṭur ṉārāyaṇaṉ
daśapuriyaṉ brāhmaṇi pakkal vilai koṇṭuṭaiyeṉāy kuṭutta nilamaraiy māvumāka [iṉ]ṉā[ṉ*]māc ce-yyum ca[ndr]ādityavat7
tiruppaṇampūtūr parameśvara[r*]kku innā[ṉ*]mācceyyum
tiruppā[t*]tuṟai tiru-kka[ṟ*]ṟaḷiyile ślālekhai ceytukkuṭutt[o]m i[v*]viruvom i[n*]-nilam candrādityavat8 iṟaiyiliyāka paṇ[ṇi]kkuṭuttom peruṅ(k)kuṟisabhaiy[o*]m[||*]
i[n*]nilam iṟaikoḷḷap paṇiccāraiyum aṉṟu sabhaiyil
iruntāraiyum iṟai kāṭṭi-
9
ṉāraiyum panmāheśvara[re*] tāṅkaḷ veṇṭu kovukku
maṉṟappeṟuvatāka paṇi-ccukkuṭuttom peruṅkuṟisabhaiyom
[||*] i[tu*] [pa]nmāpanmāheśara irakṣai
[||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 8th year of (
the reign of) king
Rājakēsari-varman, I, Tappildaram Pallavaraiyaṉ alias Kīḻmāndūr
Paruvūr (
one) of the
Perundaram of prince (
piḷḷaiyār)
Arikulakēsaridēva, gave (
the following) land as a gift for the maintenance of
the sacred central shrine (
tiruvuṇṇāḻigaipuram) for sacred offerings to the
(
god)
Paramēśvara (
Śiva) of
Tiruppaṇambūdūr (
hamlet) of the prosperous
Uttamaśīli-chaturvēdimaṅgalam, a
brahmadēya on the southern bank
; (
viz.)——(L. 3.) The land (
consisting) of 2
mā excluding
maṇṇilai and 1/2
mā of
maṇṇilai, (both) purchased by me from
Vēṅgai
Iḷaiya-Rudrakumāra-Kramavittaṉ and (
situated) to the west of the (
path
called)
Vīraśrīkāmugavadi and to the south of (
the channel called)
Ariñjigaivāykkāl and (
which is the) uṭkuṟai of this village;
one
mā (of land given) by
Kumāra-Kramavittaṉ of this village to be enjoyed
along with the above as (
a gift) for sacred offerings and for (
the maintenance
of) worshippers (
archanābhōga) of the (
god)
Paramēśvara
(
Śiva) of
Tiruppaṇambūdūr; and (1/2)
mā which I purchased from the
wife of
Nārāyaṇaṉ Daśapuriyaṉ of
Kuṭṭūr and gave out of the 2
mā
(of land situated) to the east of this
vadi, (and formed) the fifth
pāḍagam of the
śadukkam owned by
Śannamaṇḍai-Kramavittaṉ and
others of
Dvēdai-gōmapuram. Thus (
were given)
these 4
mā of cultivable land (
śey).
(L. 7.) (The gift of) these 4 mā of cultivable land was given by both of us as
long as the moon and the sun (endure) to the (god) Paramēśvara
(Śiva) of Tiruppaṇambūdūr, after having (the gift) engraved on stone
in the sacred stone temple of Tiruppāttuṟai.
(L. 8.) We, (the members) of the big assembly, made this land tax-free as long as
the moon and the sun (endure). We, (the members) of the big assembly, declared
that (the assembly of) all Māhēśvaras could themselves decide upon and collect
any (fine) they choose for (i.e., on behalf of) the king from (such of us)
as might order the levying of taxes on this land or those as were present in the assembly on
the occasion or those as might enter the taxes (in the books). (The assembly of) all
Māhēśvaras shall protect this (charity).
No. 112.——ON THE NORTH WALL OF THE CENTRAL SHRINE IN THE ADIMULESVARA TEMPLE AT
TIRUPPALATTURAI.
This is again a record of Rājakēsarivarman dated in his 8th year and is in
some respects similar to the preceding number. It records that the assembly of
Uttamaśīli-chaturvēdimaṅgalam, having received ten kāśu as
tax-money from Tappildaram Pallavaraiyaṉ alias Kīḻmāndūr
Paruvūr, the donor of No. 111 and a perundaram of āḷvār
Arikulakēsaridēva, made the land one mā and odd, granted by him to the
Śiva temple at Tiruppaṇambūdūr, tax-free for all time to come. Like the previous
inscrip-tion, this record also authorizes the imposition of a fine on the members
and the accountants of the assembly who might suggest the levying of a tax on the land. The
epithet āḷvār which is applied to Arikulakēsaridēva in this inscription is perhaps
a term of respect, as piḷḷaiyār in the previous inscription was one of
endearment.
Of the names mentioned in the description of the boundaries, the pathway
called Kōdaṇḍarāmavadi may have been so named after Kōdaṇḍarāma
Rājāditya, the eldest son of king Parāntaka I. or the latter's father
Āditya I.
TEXT.
1 |——svasti śrī [||*]
kovirājakesarivarmma[r*]kku yāṇṭu 8
āvatu teṉkarai brahma- teyam śrī-
2 uttamaciliccaturvvedimaṅ[ka]lattu
peruṅkuṟisabhaiyom ivvāṇṭu tiruppaṇam-pūtūr
para-
3
meśvarar nilam ivvūr uṭkkuṟai viraṣrikāmukavatikku meṟku śrīdevi[v]ā[y*]k-kālukku
teṟkku-4 m kiḻakkuniṉṟum 5 kaṇṇāṟṟukku vaṭakkuniṉṟum 1
catirattu parāntakavāy[kkālu*]-kku vaṭakku
kota-
5
ṇṭarāmavatikkuk kiḻakku noṭṭur attoṇaccaturvvedibhaṭṭamuḷḷiṭṭ[ār*] catukkattukkuppaṭṭa pattā-6
m pā[ṭaka]ttukku teṟkku kaṇṇāṟṟukku meṟkku innaṭupupaṭṭa
nila[m*] mikuti-kkuṟaivu7 uḷḷaṭaṅka orumācciṉṉa nilattukkum iṟaikāvalāka āḷvār arikulake
ride-
8 varuṭaiya peruntarattu tappiltaram pallavaraiyaṉāṉa kiḻmāntūr [pa]ruvū-
9 r pakkal sabhaiyom pattukkācu koṇṭu ivvorumācciṉṉa nilamum
i-
10
ṟaiyiḻiccu cantrātittaval i[n*]nilam iṟaiyiliyākap
paṇiccu ślālekai11
ceytukuṭuttom peruṅkuṟisabhaiyom [||*] i[n*]nilam
iṟaik[oḷḷa]p-paṇi[ccā]-12 raiyum iṟaikāṭṭiṉāraiyum paṉmāheśvarar muntu[ṟ]ṟa kovukku
tā[ṅka]ḷ ve-
13
ṇṭu poṉ maṟṟappeṟuvārākavum [||*]ivai
paṉmāheśvarar irakṣai [||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 8th year of (
the reign of) king
Rājakēsarivarman, we, (
the members of) the big assembly of the prosperous
Uttamaśīli-chaturvēdimaṅ-galam, a
brahmadēya on the southern
bank (
of the Kāvērī), having received in this year
as
iṟaikāval ten
kāśu from
Tappildaram Pallavaraiyaṉ alias
Kīḻmāndūr Paruvūr, of the
perundaram of
āḷvār
Arikulakēsaridēva, on account of the land of the (
god)
Paramēśvara
(
Śiva) of
Tiruppaṇambūdūr, which was the
uṭkuṟai of this
village, ——the land (
measuring) one
mā and odd including excess or deficiency
(
in measurement) and situated within (
the) following (
boundaries);——to the
south of (
the channel called)
Śrīdēvivāykkāl (
which was) to the
west of (
the path called)
Vīraśrīkāmugavadi; to the north of (
the
channel called)
Parāntakavāykkāl (
which irrigates) the
first
śadiram from the north, of the fifth
kaṇṇāṟu
(counting) from the east; to the east of (
the path called)
Kōdaṇḍarāmavadi and to the west of the
kaṇṇāṟu to the south of
the tenth
pāḍagam in the
śadukkam belonging to
Noṭṭūr
Attōṇa-chaturvēdibhaṭṭaṉ and others.
(L. 11.) (
We) exempted this one
mā and odd of land from payment of taxes and
ordered that this land be (
registered) tax-free as long as the moon and the sun
(
endure); and we, (
the members) of the big assembly had this (
deed)
engraved on stone:——(
also ordered that the assembly of) all
Māhēśvaras could
themselves collect for (
i.e., on behalf of) the king mentioned above
any (
fine in) gold they choose from (
such of us) as may order the levying of taxes
on this land or those who may enter (
any) tax (
in the accounts). (The assembly
of) all
Māhēś-varas shall protect this (
charity).
No. 113.——ON THE SOUTH WALL OF THE CENTRAL SHRINE IN THE GHRITASTHANESVARA TEMPLE AT
TILLASTHANAM.
This inscription is dated in the 13th year of Rājakēsarivarman. It records gifts
of gold made by Teṉṉavaṉ Pirudimārāśaṉ alias Kaṭṭi Oṟṟiūraṉ
and Varaguṇa-Perumāṉār, the wife of Parāntaka Iḷaṅgōvēḷār, for
two perpetual lamps to be burnt in the temple of Mahādēva (Śiva) of
Tiruneyttāṉam which was a dēvadāna (village) in Poygai-nāḍu.
Among the boundaries described in the inscription the embankment Karikāla-karai is worthy of mention.
Varaguṇa-Perumāṉār under the name
Varaguṇā has been mentioned in the
Mūvarkōyil inscription at
Koḍumbāḷūr as the wife of
Bhūti-Vikramakēsarin whose other name was
Madhurāntaka-Irukkuvēḷ. Perhaps
Parāntaka Iḷaṅgōvēḷār of our
inscription is the same as
Madhurān-taka Irukkuvēḷ.
Mr. Venkayya considered that
Madhurāntaka Irukkuvēl was a contemporary of
Āditya Karikāla II.
The palaeography suggests a much earlier period
for the inscription.
TEXT.
1
svasti śrī [||*] korājakesarivarmaṟku yāṇṭu
13 āvatu poykaiñāṭṭut2 tevatāṉan tiruneyttāṉattu mahādeva[rk]kut teṉṉavaṉ
piru-
3 timārācaṉāyiṉa kaṭṭi oṟṟiūraṉ nicati uḻakku neyyāloru nontāviḷa-
4 kkerivatākak kuṭutta poṉ 25[?] 2m parāntakaviḷaṅkoveḷār
teviyā-
5 r varakuṇaperumāṉār oru nontāviḷakkiṉukkuk kuṭutta poṉ 25[?]
2mākap po-
6 ṉ 50[?] ñciṉālum tevar [nilaṅ] kaṟai[yu]ntiṭaluṅ kalvi
nirnilamāka macakkiṉa [nilat]-
7 tukkellai karaikkiḻ viṣṇubhaṭṭāra[ka]r tuṭavaikku me[r*]kkuṅ
karikālakkarai-kku vaṭakkun tevaruṭai-
8 ya puṉceykkaṟāykkuk kiḻakkumantaṉūr [vā]ykkālukku[t]
teṟkumivvicaiytta perunā-
9 ṉkellaiyuḷ[ḷa*]kappaṭṭa nilam ce pattucceyuṅ [k*]oṇṭu nicatiyiraṇṭu non-tāviḷa-
10 kku candrādittaval erippomāṉon tiruneyttāṉattu
sabhaiyum pātamulamumitu panlāheśvarar
ra[kṣ]ai [||——]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 13th year of (
the reign of) king
Rājakēsari-varman, Teṉṉavaṉ Pirudimārāśaṉ alias
Kaṭṭi Oṟṟi-ūraṉ gave 25
kaḻañju of gold for burning
one perpetual lamp with (
one) uḻakku of ghee every day, to the (
god)
Mahādēva (
Śiva) of
Tiruneyttāṉam which was a
dēvadāna
in
Poygāi-nāḍu; and
Varaguṇa-Perumāṉār, the queen (
dēviyār)
of
Parān-taka-Iḷaṅgōvēḷār, (
also) gave 25
kaḻañju of gold for one perpetual lamp. With (
this) total of
50
kaḻañju of gold (
some) land of the god was cleared of its
borders and mounds and converted into a wet field. The boundaries (
of this reclaimed)
land (
are):——(L. 7.) West of the cultivated land (
tuḍavai) of (
the god)
Vishṇu-Bhaṭṭāraka (
lying to the) east of the border; north of the
embankment (
called)
Karikāla-karai; east of the
kaṟāy dry lands of
the god; and south of (
the channel called)
Andanūr-vāykkāl. Having
(
thus) received the ten
śey of cultivated wet land situated within the four
great boundaries thus described, we, the assembly and the
pādamūlam
of
Tiruneyttāṉam, agree to burn daily two perpetual lamps, as long as the moon and
the sun (
endure). (The assembly of) all
Māhēśvaras shall protect this
(
charity).
No. 114.——ON THE SOUTH WALL OF THE CENTRAL SHRINE IN THE DANDISVARA TEMPLE AT
VELACHCHERI.
Madiraikoṇḍa Rājakēsarivarman, in whose 5th year this record is dated, has been
identified with
Gaṇḍarāditya, the second son of
Parāntaka I., on
the supposition that he must have inherited the title
Madiraikoṇḍa from his father who
first bore it and that he should have been the immediate successor of
Parāntaka I. on
the Chōḷa throne——the eldest son
Rājāditya having evidently died during the
life-time of Parāntaka
.
TEXT.
1 svasti śrī [||*] matiraikoṇṭa
kovirājakesaripanma[rk*]ku yāṇṭu
2 5 cāvatu puliyūrkoṭṭa[t*]tu ko[ṭ*]ṭurnāṭṭu
veḷi[c*]ceriyāḷuṅka-
3
ṇa[tt]āruḷ [te]nṉūr
devakumārakramavi[t*]tannivūr tirutaṇṭiśva-4 radevarkku candrātittavaṟ oru
[na]ndāviḷa[k*]kerippataṟkku vaitta
5
cāvā muvā perāṭu toṇṇūṟu indhamma
rakṣi[p*]pā[
r pa]
nmāheśvarar ||——
TRANSLATION.
Hail ! Prosperity ! In the 5th year of (the reign of) king
Rājakēsarivarman who took Madirai (Madura),
Dēvakumāra-kramavittaṉ of Teṉṉūr, (one) of the (members of
the) administrative assembly (āḷum-gaṇattār) of Veḷichchēri
in Kōṭṭūr-nāḍu, (a subdivision) of Puliyūr-kōṭṭam, gave
ninety fat sheep, which neither die nor grow old, for burning a lamp as long as the moon and
the sun (endure), (in the temple) of the god Tiruttaṇḍīśvara of this
village. (The assembly of) all Māhēś-varas shall protect this
charity.
No. 115.——ON A PILLAR LYING TO THE SOUTH OF THE ADHIPURISVARA TEMPLE AT TIRUVORRIYUR.
This inscription is also dated in the 5th year of the reign of
Madiraikoṇḍa Rājakēsarivarman. It registers a gift of sheep for a lamp to the
Śiva temple at Tiruvoṟṟiyūr. The donor was one of the nobles (perundaram)
of Uḍaiyār śrī-Uttama-Chōḷa who is undoubtedly king
Madhurāntaka Uttama-Chōḷa, the paternal uncle of Rājarāja I. A
reasonable doubt may arise why Uttama-Chōḷa is given here the title of a
ruling king and not that of a prince. It was perhaps because he was the chosen successor of
Gaṇḍarāditya at the time. We know, however, that he actually came to the Chōḷa
throne only after one or two other kings had reigned subsequent to his father's death.
TEXT.
1 [svasti] śrī [||*] matiraikoṇṭa kovirācake-
2 caripanma[r*]kku yāṇṭu aiñcāvatu uṭaiyā[r]
3 śrīuttamacoḻateva(r)ruṭaṉ vanta
4 kaleci peruntara[t*]tuc ciṅkamaiyyaṉ
5 makaṉ kaṭuttalai nākamayyaṉ tiruvoṟṟi[yū]r
6
mah[ā*]devarkku ācantriratā[ra]mum oru
nantā-7 [viḷak]kerippataṟkku vaitta cāvā muvāp perā-
8 ṭu toṇṇūṟu īḻaviḷakku onṟu itu panmā-
9 heśvararakṣai [||*]
TRANSLATION.
Hail ! Prosperity ! In the 5th year of (the reign of) king Rājakēsarivarman,
who took Madirai (Madura), Kaḍuttalai Nāgamaiyaṉ, son of
Śiṅgamaiyaṉ, a perundaram of Kalēśi (village ?) who had
accompanied Uḍaiyār śrī-Uttama-Śōḻadēva (to this temple), gave
ninety fat sheep, which neither die nor grow old, for burning one perpetual lamp as long as the
moon and the stars (endure), and one Īḻa lamp-(stand) to (the temple
of) Mahādēva (Śiva) of Tiruvoṟṟiyūr. This shall be under the
protection of (the assembly of) all Māhēśvaras.
No. 116.——ON THE WEST WALL OF THE CENTRAL SHRINE IN THE DANDISVARA TEMPLE AT
VELACHCHERI.
This is again an inscription of Madiraikoṇḍa Rājakēsarivarman dated in the 7th
year of his reign. It registers a gift of a land by purchase, by two Veḷḷāḷa
brothers of Oṉpadiṟṟuvēli in Ārkāṭṭu-kūṟṟam, a subdivision
of Śōṇāḍu, to the Mahādēva temple of Tīruttaṇḍīśvaram at
Veḷichchēri.
Oṉpadiṟṟuvēli may be identified with Ombattuvēli in the Tanjore taluk
of the Tanjore district. Ārkāḍu which was evidently the headquarters of the
subdivision Ārkāṭṭu-kūṟṟam is now a petty village in the vicinity of
Tirukkāṭṭuppaḷḷi.
TEXT.
1 svasti śrī [||*] matiraikoṇṭa
kovirājakesaripaṉmaṟku
2 yāṇṭu 7 āva[tu] puliyūrkoṭṭa[t*]tu veḷicceri
mahāsabhai-
3 y[om]emmur brahma[ sthānat] te kūṭṭa kuṟaivaṟa
kūṭi iruntu viṟkiṉ[ṟa]
4 nilam [|*] ivūr kiḻ[piṭā]kaik kāṟakattu atampuḻāṉaḻi eri aka-
5 ppaṭṭa [ni]lam••• i[v*]vaḻi . yā•• meṟku ten-
6 pāṟkellai mā[ṉa]yiṭṭukā[lu]kku vaṭa[k]ku melpāṟkellai taṭṭāneriyo-
7 ṭe aṭainta vaḻikku kiḻakku vaṭa[pāṟ]kellai koṭṭurkālukku
teṟkkumināṉkel-
8 laiyaka[t]tuṭpaṭṭa nila[t]tu naṭuvu pi• yūr [ṉi]la nikki
uṇṇilamoḻiviṉṟi viṟṟukuṭu-
9 ttomitu i[v*]vāṟu vi[lai]kkāṇaṅ kiḻirait [ta]ntu viṟpittukoṇṭān co-ṇāṭṭu [ā]r-
10
kāṭṭukūṟ[ṟa]ttu
veḷḷāḷa[ṉ]oṉpatiṟṟuve[li]uṭaiyānintraṉ paḻinattaṭikaḷu-mivaṉ11 tampi aṇṇāmalaiyamivviruvarpakkalumibhūmiyāl
vanta vilaipporuḷ-
12 ḷaṟa[k*]koṇṭu [viṟṟu]kkuṭuttomibhūmiyā[l]
vanta iṟaiyumeccoṟum amañ-
13
ci veṭṭi vetiṉai antarāyatiyumeppeṟpaṭṭa
iṟaiyum [k]āṭṭa peṟātomā-14 no[m] [k]āṭṭinārai panmāheśvarare dharmmāsanamutalāka tāṉ
veṇṭina viṭa-
15 ttile meyveṟṟuvakai ivvirunūṟu kāṇam taṇṭamiṭa oṭṭikkuṭutto-
16 m mahāsabhaiyom [|*] ippūmi uḻakkum iraṇṭu kuṭikku
sarvvaparihāramā[ka] oṭṭi-
17
kkuṭu[t*]to[m*] mahāsabhaiyomivarkaḷ paṇi[k*]ka veḻutineṉ
vaikāsanaṉ pe[ru]mā[napa]-18
ṭṭaneṉ [|*] ipparicu intran paḻanataṭikaḷumivaṉṟampi aṇṇāmalaiyenum[e]-19 ṅkaḷ veḷi[c*]ceri [ma]hāsabhaiyārpakkal koṇṭa parice
i[v*][vū]r tiruta-ṇṭiśvara[t*]tu ma[hā]-
20 deva[r*]kku candrātittavaṟ oru
[na]ṉtāviḷa[k*]keri[p*]pataṟkum ikkoyilil yāṅkaḷ śrīkoyi-
21 l [le]ṭu[p*][pi]ttu pratiṣṭhai ceyvitta kaṇavatiyār[k*]ku
u[c*]ciyampotu irunāḻiyarici[yā]-
22 l tiruvamutu kāṭṭuvatākavum kuṭu[t*]tomiva[r*]kaḷ kuṭutta ibhūmi
koṇṭu i[na*]ndāviḷa[k*]-
23 keri[p*]patākavum kaṇavatiyār[k*]ku tiruvamutu
kāṭṭikoḷvatākavumibhūmi koṇṭo[m*] tirutaṇṭi-
24 śvara[t*]tu tiruvu[ṇ*]ṇāḻikai uṭaiya
śivabrāhmaṇan
geṅgādharaśivanenum amirtara[ñca]-
25 [ṉa*]civa[ne]num ponmalaicivanenum i[v*]vaṉaivom i[p*]paṇi
candrātitta-vaṟ mu[ṭ*]ṭā[m]ai
26
caivomāno[m*] muṭṭi[ṉ] pa[ṭi] iraṭ[ṭi] caivomānom idharmmamira-kṣi[p*]pāreṇpatun27 gaṇa[p*]peruma[kka]ḷuman[ṟā]ḻ kovum
panmāheśvara[ru]m ||——
(Line 1.) Hail ! Prosperity ! In the 7th year of (the reign of) king Rājakēsari-varman who took Madirai (Madura), we (the members) of the great
assembly of Veḷichchēri in Puliyūr-kōṭṭam, having gathered in assembly
without deficiency, in the Brahmasthāna of our village, sold the (following)
land:——
(L. 4.) the••• the land included in the tank of Adambuḻānaḻi of •••• the eastern
hamlet of this village••• west•• this path; the southern boundary (is) to the north of
the (channel called) Māṉayīṭṭu-kāl; the western boundary (is) to
the east of the path which passes by the tank (called) Taṭṭāṉēri; and the
northern boundary (is) to the south of the channel of Kōṭṭūr. We sold the
land situated within the enclosure of these four boundaries excluding the land••• within
(it) (but) without excluding the uṇṇilam.
(L. 9.) Having given the sale money and
kīḻ-iṟai thus,
Indraṉ
Paḻanattaḍigaḷ the cultivator (
veḷḷāḷaṉ) of
Oṉpadiṟṟuvēli in
Ārkāṭṭu-kūṟṟam, (
a subdivision) of
Śōṇāḍu, and his younger
brother
Aṇṇāmalai, got (
this land) sold (
to them), and we sold
(
the land) having received in full the sale-money of this land from these two persons.
We (
the members of the assembly) shall not show (
in our account books) any kind
of tax as accruing on this land such as
iṟai, echchōṟu, amañji, free labour
(
veṭṭi), vēdiṉai and
antarāya. We (
the members) of the big assembly
gave a written agreement that (
the assembly of) all
Māhēśvaras (alone) shall
(
have the right to) levy, in case they choose (
to do so), to be credited to the
council of justice (
dharmāsana), a fine of these
two-hundred
kāṇam on each of the persons that show (
any such tax) (in the books). We
(
the members) of the big assembly (
also) gave a written agreement that the two
tenants who cultivate this land (
shall have) all exemptions. At the command of these
(
members), I,
Vaikānasaṉ Perumāṉ-Bhaṭṭaṉ, wrote (
this).
(L. 18.) (We) Indraṉ Paḻaṉattaḍigaḷ and his younger brother
Aṇṇāmalai granted on the same terms, (the land) obtained in this wise from
the members of the big assembly of our (village) Veḷichchēri to
Mahādēva (Śiva) of (the temple of) Tiruttaṇḍīśvaram in
this village for burning one perpetual lamp as long as the moon and the sun (endure) and
for the presentation of sacred offerings (prepared) with two nāḻi of rice, at
midday, to (the god) Gaṇapati set up in the sacred shrine which we had built
in this temple. We, the following Śiva-Brāhmaṇas (viz.,)
Gaṅgādhara-Śiva, Amirta-rañjana-Śiva and Poṉmalai-Śiva of
(i.e., attached to) the sacred central shrine in (the temple of)
Tiruttaṇḍīśvaram received this land (on the under-standing)
that obtaining this land given by these persons, we shall burn this perpetual lamp and
(also) present sacred offerings to Gaṇapati. We (agree) to conduct
this service without default as long as the moon and the sun (endure). If (any)
default (happens) we shall double the scale (of service). The eighty great men of
the administrative assembly (gaṉa), the king reigning at the time, and (the assembly
of) all Māhēśvaras shall protect this charity.
No. 117.——ON THE SOUTH WALL OF THE CENTRAL SHRINE IN THE RUINED VISHNU TEMPLE AT
TIRUMALPURAM.
This inscription is dated in the 17th year of Madiraikoṇḍa Rājakēsari-varman and registers a gift of 96 sheep for a lamp to the Vishṇu temple at
Gōvinda-pāḍi in Valla-nāḍu, a subdivision of Dāmar
(Dāmal)-kōṭṭam.
Gōvindavāḍi and Dāmal are villages in the Conjeeveram taluk of
the Chingleput district. The former is quite close to Tirumālpuram in the
Arkonam taluk of the North Arcot district and is identical with the Gōvindapāḍi of
our inscription.
TEXT.
1 svasti śrī [||*] matiraikoṇṭa kovirāja-
2 ke[sari]panma[r*]kku yāṇṭu 17 āvatu coḻa-
3 nā[ṭ]ṭu[t te]ṉkarai paṉaiyūrnāṭṭup pa-
4 ṉaiyūru[ṭaiyāṉ] kecuvaṉirāmaṉāki-
5 [ya*] c[em]pi[ya]ṉ paṉaiyūrnāṭṭu veḷāṉ
6 tāmaṟ[ko]ṭṭattu va[lla]nāṭṭu śrī[go]-
7 vintapāṭi niṉṟaruḷiya perumāṉaṭika-
8
ḷukkuc candrātittavaṟ erippatāka vat-9 ta tiruna ntāvi[ḷa*]kkoṉṟiṉukkāṭu toṇ-
10 ṇūṟṟāṟu ivai śrīvayiṣṇavarakṣai aṟamaṟava[ṟka*]
[||*]
TRANSLATION.
Hail ! Prosperity ! In the 17th year of (the reign of) king
Rājakēsarivarman who took Madirai (Madura), Kēśavaṉ Rāmaṉ
alias Śembiyaṉ Paṉaiyūr-nāṭṭu-Vēḷāṉ, (a native)
of Paṉaiyūr in Teṉkarai Paṉaiyūr-nāḍu, (a subdivision) of
Śōḻa-nāḍu gave ninety-six sheep for burning, as long as the moon and the sun
(endure), one sacred perpetual lamp to the god (perumānaḍigaḷ) who was pleased
to stand at the sacred (temple of) Gōvindapāḍi in Valla-nāḍu, (a
subdivision) of Dāmar-kōṭṭam. (All) Śrī-Vaishṇavas shall protect this
(charity). Do not forget charity !
No. 118.——IN THE SAME PLACE.
This inscription is also dated in the 17th year of the same king and registers a lamp-gift to the temple mentioned in No. 117. The donors belonged to
Kīḻmalai, Veṇkala-nāḍu and Tiruppāśūr. The last place is at a
distance of 2 miles from Tiruvaḷḷūr, Chingleput district.
TEXT.
1 svasti śrī [||*] matiraikoṇṭa kovirājake-
2 saripanma[r*]kku yāṇṭu 17 āvatu kīḻmalaiyil
3 (p)pallavapperaraiyaṉāṉa irācakecarippe-
4 raraiyaṉ veṇkalanāṭṭu mummalaiyaṉ tiruppācū-
5 r muttaraiyaṉ t[ā]maṟkoṭṭattu vallanāṭṭu śrī-
6 go[vi*]ntapāṭi niṉṟaruḷiya
perumāṉaṭikḷukkuccandrā-
7
tittavarai erikka vatta
tirunantāviḷakkoṉṟiṉukkuTRANSLATION.
Hail ! Prosperity ! In the 17th year of (the reign of) king
Rājakēsarivarman, who took Madirai (Madura), Pallavappēraraiyaṉ
alias Rājakēsarippēra-raiyaṉ of Kīḻmalai,
Mummalaiyaṉ of Veṇkala-nāḍu and Mutta-raiyaṉ of
Tiruppāśūr gave.•••• , for burning as long as the moon and the sun (endure),
one sacred perpetual lamp to the god (perumānaḍigaḷ) who was pleased to stand at the
sacred (temple of) Gōvindapāḍi in Valla-nāḍu, (a sub-division) of Dāmar-kōṭṭam.
XIII.——INSCRIPTIONS OF RAJAKESARIVARMAN SUNDARA-CHOLA PARANTAKA II.
No. 119.——ON THE NORTH WALL OF THE CENTRAL SHRINE IN THE SIVAYOGANATHASVAMIN TEMPLE AT
TIRUVISALUR.
This inscription is dated in the 2nd year of
Rājakēsarivarman and registers a
gift of land to the temple at
Tiruviśalūr by
Pirāntakaṉ Iruṅgōḷaṉ
alias Śiṟiyavēḷār of
Koḍumbāḷūr. This chief has been
identified by Mr. K.V.Subrah-manya Aiyar with
PirāntakaṉŚiṟiyavēḷār
alias Tirukkaṟṟaḷi-Pichchaṉ men-tioned in a
Tirukkaḷittaṭṭai inscription.
The name
Śiṟiyavēḷār
occurs again in a much mutilated
Tirukkaḷittaṭṭai inscription of the reign of
Sundara-Chōḷa alias Poṉmāḷigaittuñjiṉadēvar (
i.e., the
lord who died in the golden palace) who ‘drove the Pāṇḍya into the forest
.’ The king who died in the golden palace was
Sundara-Chōḷa Parāntaka
II., the father of
Rājarāja I
. This Sundara-Chōḷa
Parāntaka II., is called a
Rājakēsarivarman in No. 302 of 1908 quoted above which
also refers to Īḻam; but the passage is much mutilated. The officer
Śiṟiya-vēḷār is stated in a record of the time of Rājarāja I.
to
have died on the battlefield in Ceylon in the 9th year of
Poṉmāḷigaittuñjiṉadēva
(
i.e., Sundara-Chōḷa Parāntaka II.)
. Evidently Sundara-Chōḷa
Parāntaka II. and his General were engaged in a battle with the Ceylon king who must as usual
have helped with his forces, the Pāṇḍya king, the natural enemy of the Chōḷas.
Applying the correction of 23 years in the Singhalese Chronology worked out
by Professor Hultzsch (Journal of the Royal Asiatic Society for 1913, pp. 517-531) we
gather that Mahinda IV. must have been the sovereign of Ceylon who was
contemporaneous with Sundara-Chōḷa Parāntaka II. In his time, according to the
Mahāvaṁsa, Chapter LIV, there was a fight with Vallabha (i.e., the
Chōḷa king) in which it is stated that Mahinda's General ‘destroyed him (the Chōḷa)
utterly.’
TEXT.
1 sasti śrī [||*]
k[o]rā[ja]k[e]sarivarmaṟku yāṇṭu 2
āvatu [vaṭaka]rait te[va]-tāṉabrahmadeyam
avaninārāyaṇacaturvvedimaṅkalattu tiru[vi]calūrpperu-māṉaṭikaḷ śrīkoyilile
2
vaitta candrādityavat ekāgram oru
vedabrāhmaṇa[ṉ] uttam[
āgram]
uccam[p]o-tuṇpataṟku [k]oṭumpāḷūr pirāntakaniruṅkoḷa[nā]kiya ciṟiya[veḷā]r vilai-kku koṇṭu vai[t]ta nilamā[va]tu tirunārāya-3 [ṇa]cceri pu•• ṉattu•• nārāyaṇaṉār catukkattu
talaipāṭaka[m] param[eśva]ravāykk[ā]liṉ vaṭakarai toḻurt
tāyanārā[ya]ṇa[paṭṭa]com[ā]-ciyār pa[k]ka[l] vilaikku koṇṭuṭaiya
araikkāṟcey-
4
kkum i[ṟai]kāva[l]ā[ka] t[eva]ṅkuṭipperumakkaḷukku [ai]ñpati[ṉ
ka]ḻañcu poṉ kuṭut[tu] iṟaiyiḻic[cu vai]tta cey araikkāla itu
mahāsabhaip-perumakkaḷ [ira]kṣai ||
TRANSLATION.
Hail ! Prosperity ! In the 2nd year of (
the reign of) king
Rājakēsarivarman, Pirāntakaṉ Iruṅgōḷaṉ alias Śiṟiyavēḷār
of
Koḍumbāḷūr purchased and gave the following land for feeding at noon with one
sumptuous meal
one Brāhmaṇa (
versed) in the Vēdas, in the sacred
temple (
śrīkōyil) of the god (
perumāṉdigaḷ) of
Tiruviśa-lūr in
Avaninārāyaṇa-chaturvēdimaṅgalam, a
dēvadāna and a
brahmadēya on the northern bank (
of the Kāvērī), as long as the moon and the
sun (
endure). He (
also) paid fifty
kaḻañju of gold to the great men
(
perumakkaḷ) of
Tēvaṅguḍi as
iṟaikāval for the
one-eighth
śey (of land) purchased from
Tāyanārāyaṇa Bhaṭṭa-Sōmayā-jiyār of
Toḻūr, on the northern bank of the (
channel called)
Paramēśvara-vāykkāl, (
forming) the first
pāḍagam of
the
śadukkam of
Nārāyaṇaṉār•• ••••• Tirunārāyaṇachchēri got it
exempted from the payment of taxes and gave over (
this) one-eighth
śey (of
land). This (
charity is placed) under the protection of the great men of the great
assembly.
No. 120.——IN THE SAME PLACE.
This is again a record of Rājakēsarivarman dated in the 4th year and must
be attributed to Parāntaka II, since it mentions the General Pirāntakaṉ
Iruṅgōḷar alias Śiṟiyavēḷār.
TEXT.
1
svasti śrī [||*]
ko
irācakesarivanmaṟku yāṇṭu 4 āvatu
vaṭakaraittevatānabrahma- teyam
amaninārāyaṇaccaturvvetimaṅkalattu ti-2 ruvicalūr perumāṉaṭikaḷukku pirāntakaṉ iruṅkoḷarākiya ciṟiyaveḷar uccam-potu tiruvamutukku candrāditta-
3 vaṟ peruṅkuṟiperumakkaḷukku īḻakka . ṅkācu [1]30 kācu kuṭutta
adeyañce-[tu ku]ṭutta nilamā-
4 vatu tirunilakaṇṭaccerik kuñ[ca]pevil
bhavananticatuppetibhaṭṭacomāciyār [ca]tuk-kattu iraṇ-
5 ṭām pāṭakam śrīkoyiliṉ mēlpakkattu e•• tta kaṇṭattu
6 kālum śrīmādhavarcceriyil nantiśvarabhaṭṭar
aṭṭa[ka]ttu nattakūṟu tiruvicalūr ūr-irukkaiyil kāṇiyum āka ikkāle
kāṇiyum cantirāti[t*]tavaṟ
vaiccār [paṉ]m[ā*]he[śvararakṣai] [||*]
TRANSLATION.
(Line 1.). Hail ! Prosperity ! In the 4th year of (
the reign of) king
Rājakēsari-varman, Pirāntakaṉ Iruṅgōḷar alias
Śiṟiyavēḷar, paid 130
īḻakkāśu to the great men of the big assembly and
gave, freed from payment (
of taxes) (adēyam) the following land for
the sacred midday offerings to (
the temple of) the god (
perumāṉaḍigaḷ) at
Tiruviśalūr in
Amaninārāyaṇa-chaturvēdimaṅgalam, a
dēvadāna and a
brahamdēya on the northern bank (
of the Kāvērī), (to
last) as long as the moon and the sun.
(L. 4.) (One) quarter (
vēli of land)••• kaṇḍam on the western side of the sacred
shrine (
śrīkōyil), (forming) the second
pāḍagam of the
śadukkam of
Bhava-nandi-Chaturvēdibhaṭṭa-Sōmayājiyār of
Kuñjapevil (
living) in (
the quarter)
Tirunīlakaṇḍachchēri and (
one) kāṇi (of land) in the village-site (
ūr-irukkai) of
Tiruviśalūr, (
forming) the
nattam portion of
the
aṭṭakam of
Nandīśvara-Bhaṭṭa (
living) in
Śrīmādhavarchēri,——in all this quarter (
vēli) and (
one) kāṇi
(of land) were given (
by him) (to last) as long as the moon and the sun. (
The
assembly of) all
Māhēśvaras shall protect (
this charity).
No. 121.——IN THE SAME PLACE.
This Sanskrit inscription supplies some additional information about
[Pirāntakaṉ] Iruṅgōḷār alias Śiṟiyavēḷār mentioned in the
two previous records. He is here called
Śiruvēḷā the foremost member in the family
of the daughter of king
Pirāntaka and the light of the
Iruṅgōḷa race. The
first of the attributes is interesting and has perhaps to be understood with reference to the
marriage of a member of the
Koḍumbāḷūr family named
Samarābhirāma to
the
Chōḷa princess
Anupamā mentioned in an inscription
from Mūvarkōyil. If this is so, it follows that Anupamā was a daughter of king
Parāntaka I. It is also known that prince
Arikulakēsari, son of Parān-taka I., married
Pūdi Āditta-Piḍāri, daughter of
Teṉṉavaṉ
Iḷaṅgōvēḷār, another member of the same family which was called Irukkuvēḷ,
Iḷaṅgōvēḷ or Iruṅgōḷa.
In the 5th year of king Sundara-Chōḷa this chief Śiruvēḷa (i.e.,
Śiṟiyavēḷār) is stated to have given to the god at Śrīviśalūra (i.e.,
Tiruviśalūr), some māshakas of gold for rice offering and the gatānakas
(gadyāṇakas) which accrued to the king as revenue from the village Nimba or
Nimbāgrahāra for repairs, and a lamp. Nimba or Nimbāgrahāra on the northern bank
of the Kāvērī is apparently the modern Vēppattūr called
Amaninārāyaṇa-chaturvēdimaṅgalam in Tamil inscriptions.
TEXT.
1
.•• [dhā]mni śrīviśalūranāmni vasato devasya madhyandine śālyantena sabhājanāya [ni]yata[m] [vaṃśa*]pradipoyido2
.•• ma sukr̥tī [pañc]o[ddha]rā[nm]āṣakān
[niṃba]grāmagatānak[ā*]nsu-dha[br̥]te rāja pradeyādapi
||| 3
pr[ādādi]ruṅkoḷakulapradīpaḥ pirāntakasyā[nma]javargavaryyaḥ
[|*] dīpa-mmudā śrīviśalūradhānme harāya babhr̥cciṟuveḷanā[mā][||*] śrīmatsundara-coḷabhūpatilakasyābde vare pañcame kāveryy[ā]staṭa uttare guṇa-nidh[au] [nimbhā]grahārāhvaye [|*] grāme śrīviśalūradhāmni
niratāyeśā[ya dī]pammudā mattantañciṟuveḷa[nā]mavahatā rakṣantu m[ā*]heśvarāḥ |||——TRANSLATION.
(Verse 1.) The light of his race, the fortunate one••• (gave)••• māshakas
increased by five for offering in perpetuity cooked rice in midday to the god dwelling in the
temple••• named Śrīviśalūra. (He) also (gave) for white-wash (i.e., repairs) the gatānakas (gadyāṇakas ?) of the village
Nimba, which were payable to the king.
(V. 2.) The king named Śiruvēḷa who was the light of the Iruṅkōḷa race
and the foremost (member) in the family of the daughter of (king)
Pirāntaka gave with delight a lamp to Hara (Śiva) whose abode was at
Śrīviśalūra.
(V. 3.) May the Māhēśvaras protect the lamp presented with delight in the
prosperous fifth year of (the reign of) the best of kings, the illustrious
Sundara-Chōḷa, by him who bore the name Śiruvēḷa, to Īśa
(Śiva) who was pleased (to dwell) in the abode (temple) of
Śrīviśalūra (situated) in the virtuous village named Nimbāgrahāra on the
northern bank of the (river) Kāvērī.
No. 122.——ON THE SOUTH WALL OF THE CENTRAL SHRINE IN THE VEDAPURISVARA TEMPLE AT
TIRUKKALITTATTAI.
This incomplete record, dated in the 14th year of
Rājakēsarivarman, registers
gifts of money in
īḻakkāśu made by
Rājādichchi and
Kuñjiramalli,
the wife and daughter respectively of
Śiṟiyavēḷāṉ, for burning lamps in the
temple at
Tirukkuḍittiṭṭai which was included in
Amaninārāyaṇa-chaturvēdi-maṅgalam. Śiṟiyavēḷāṉ is identical
with
Pirāntakaṉ Śiṟiyavēḷār, the General of the Chōḷa king
Sundara-Chōḷa Parāntaka II.
The king
Rāja-kēsarivarman could not be identified. It is not impossible, however, that he
is identical with
Sundara-Chōḷa Parāntaka II.
TEXT.
1 |——svasti śrī [||*] ko irācakecaripaṉmaṟkiyāṇṭu 14
āvatu [va]ṭakarai tevatāṉa- brahmadeyam
amaninārāyaṇaccaturvvetimaṅkalattu
ti[ru][k*]kuṭit[tiṭ]ṭai perumāḷukku ciṟiyaveḷāṉ tevi(y) irācāticci oru
nontāviḷakku canti-
2 rāticcavaṟ eriya vaiytta īḻa[k*]kācu 25 irupa[t]tañcu [||*]
ciṟiyaveḷāṉ makaḷ kuñciramalli(y) oru nontāviḷakku [ca]ntirāticcavaṟ eriya
vaiytta īḻakkācu 25 [||*] āka [5]0 kā-
3
[cu]m kuṭuttu koṇṭa pūmi yamaṅkuṭi(y) ūriṉ melpakkattu ālikkoṉṟai
ciritara- kramavittar evaTRANSLATION.
Hail ! Prosperity ! In the 14th year of (
the reign of) king
Rājakēsarivar-man, Rājādichchi, the wife of
Śiṟiyavēḷāṉ, deposited (25)
twenty-five
īḻakkāśu for burning, as long as the moon and the sun (
endure),
one perpetual lamp, in (
the temple of) the god (
perumāḷ) of
Tirukkuḍittiṭṭai in
Amaninārāyaṇa-chaturvēdi-maṅgalam
which was a
dēvadāna and a
brahmadēya on the northern bank (
of the
Kāvērī). (Also)
Kuñjiramalli, the daughter of
Śiṟiyavēḷāṉ,
deposited 25
īḻakkāśu, for burning, as long as the moon and the sun (
endure),
one perpetual lamp (
in the same temple). For the total of 50
kāśu (thus) paid,
was purchased the land (
situated) on the western side of the village of
Amaṅguḍi; and under the direction of
Ālikkoṉṟai Śrīdharakra-mavittar——
XIV.——INSCRIPTIONS OF PARAKESARIVARMAN UTTAMA-CHOLA.
No. 123.——ON THE SOUTH WALL OF THE CENTRAL SHRINE IN THE MADHUVANESVARA TEMPLE AT
TIRUKKALAVUR.
This record which is dated in the 16th year of Parakēsarivarman, registers a sale
of land by the village assembly, for the maintenance of a lamp in the temple of Śiva
at Tirukkarugāvūr. The inscription may be one of king
Parakēsarivarman Uttama-Chōḷa on account of its high regnal year, if not one of
Parakēsarivarman Parāntaka I.
TEXT.
1
svasti śrī |—— koppara[kecaripaṉ]maṟkku yā-2 ṇṭu 3 āvatu tiru[kka]rukāvūr [
mahādevaṟ]
3 [svasti śrī] [||*] [k]oppara[ke]caripanma[r*]kku
[yāṇ]ṭu
4 [1]6 āvatu tirukkarukāvūr mahādevar-
5 kku ivvūr mulaparuṭaipperumakkaḷom
6 idevarkku candrādittavat
iṟaiyiliya-
7 [āka kku]ṭutta ṉilamāvatu [||*] eṅ[ kaḷ sabhai]
kūṭṭu-
8 [vā]ṉilam tiruvuṇṇāḻikaippuṟat[tu] vaṭakaṇṭattu e-
9 [ṅka]ḷ [iraṇṭu]māvum teṉkaṇṭat[tu] meṟkkaṭaiya [ o-
10 ru] māvum ākat taṭi iraṇṭā[l*] nilaṉ muṉṟumāvum
cav[ai]kūṭṭu-
11
[v]āṉ il maṉaiyāka kalli viḷaikiṉṟa cuṇṭaikuḻi kāṇi[yu]m
[āka ni]-12
laṉ muṉṟu[mākkā]ṇiyu[m*] mikitikkuṟaivu uḷḷaṭaṅka
viṟṟu[kku]ṭu[ttuk]-13
koṇṭa••• ḷ kācu paḻav[ā]vu muppattoṉṟum ik[k]ā[cu
mup]pa-14 [t]to[ṉṟuṅ ko]ṇṭu iṉṉilam [?]yum muṉpum iṟaiyili ānamai[yi]-
15 [l ca]ndrādittavaṟ iṟaiyiliyāka viṟṟukkuṭuttom
tirukkarukā[vū]r mahā-
16
.••••• [perumakkaḷ]om itu panmāheśvarara[kṣai]
[||*]
TRANSLATION.
(Line 1.). Hail ! Prosperity ! In the 3rd year of (
the reign of) king
Parakēsari-varman, (
to the god)
Mahādēva (
Śiva) of
Tirukkarugāvūr.
(L. 3.) Hail ! Prosperity ! In the 16th year of (the reign of) king Parakēsari-varman, we the great men of the chief assembly (mūla-paruḍai) of this
village gave the following land free of taxes till the moon and the sun (endure) to this
god Mahādēva (Śiva) of Tirukkarugāvūr.
(L. 7.) Two
mā of our land of
Sabhaikūṭṭuvāṉ in the northern
kaṇḍam of the land belonging to the sacred interior and one
mā (of land) to
the west of the southern
kaṇḍam,——in all, three
mā of land comprised of two
taḍi; and one
kāṇi of land (
called)
Śuṇḍaikuḻi in (
the
field called)
Sabhaikūṭṭuvāṉ which being a
maṉai, is cultivated and
is yielding crop;——together, three
mā and (
one) kāṇi of land including excess and
defi-ciency (
in measurement), (we) have sold and received thirty-one
kāśu of
paḻavāvu. Having received these thirty-one
kāśu we the great men of the chief assembly sold this land (
viz.,) three
mā and
kāṇi to (
the god)
Mahādēva
(
Śiva) of
Tirukkarugāvūr and exempted it from taxes, it being tax-free
already, as long as the moon and the sun (
endure). This (
skall be under) the
protection of (
the assembly of) all
Māhēśvaras.
No. 124.——ON THE NORTH WALL OF THE CENTRAL SHRINE IN THE MAHALINGASVAMIN TEMPLE AT
TIRUVIDAIMARUDUR.
This inscription is dated in the 4th year of Parakēsarivarman and registers
that the assembly of Tiraimūr, the merchants of Tiruviḍaimarudil (the
modern Tiruviḍaimarudūr), the trustees and other officers of the temple assembled in the
theatrical hall of the temple and made up an account of the gifts of gold made for maintaining
lamps in that temple. It is stated that the stones which bore the original inscriptions
regarding these gifts were placed in underground cellars and when the temple was renovated,
true copies were made of them and that from these copies the documents were re-incised on
the stone walls of the renovated temple. One such gift was that made by
Kāḍupaṭṭigaḷ Nandippōttaraiyar for burning a lamp called
Kumaramārtāṇḍaṉ.
The acting of dramas in temples is mentioned in a Tanjore inscription of the time
of Rājarāja I. The present record contains, though incidentally, an earlier reference
to dramatic performances by introducing the term nāṭakacālai in line 1. The
inscription gives us also an idea of how the important documents of a temple were engraved on
stones and preserved in underground cellars and how when the temples had to be renovated
they were copied over and re-engraved.
Kāḍupaṭṭigaḷ Nandippōttaraiyar may possibly be
Nandivarman Pallavamalla of the
Udayēndiram grant.
TEXT.
1 svasti śrī [||*]
kopparakesarivanmaṟkku yāṇṭu 4
āvatu nāḷ [3]25 ṉāl tiru-viṭai[maru]til
devar nāṭakacālaiye ittevar śrīkāryyam
tiruttak[kaṭa]va tiraimur sabhaiyārum tiruviṭaima[rutil] nakarattārum
[tirukk]oyiluṭai-yārkaḷum teva-
2 rkaṇakku marutaṉ piramakuṭṭaṉum śrīkāryamārā[y*]kiṉṟa
pūcalāṉkuṭaiyārum iruntu devaṟku [v]aiytta poliyūṭṭiṉāl vaitta
viḷakku ārāynta iṭattu inta śrīkoyil kaṟṟaḷi [e]ṭuppataṟku muṉ poliyūṭṭukkup
[pira]-māṇa(m)māy uḷḷa kaṟkaḷ
3
ellām aṭimaṉaikkiḻe iṭṭi kalliṉpaṭi eṭuttukkoṇṭu
iṭṭamaiyil muṉ-paṭi eṭuttapaṭi māṟṟiṉaparicey tirukkaṟṟaḷimele kaṉmel
veṭṭik-koḷ[ka*] [ve]ṉṟu ēvak kaṉmel veṭṭiṉapaṭi kāṭupaṭṭikaḷ
na[n*]tip-pottarai-4
yar kumaramā[r*]ttāṇṭaṉṉeṉaṉum viḷa[kki*]ṉukku vaicca
poṉ 60[?] ip-p[o]ṉ aṟupatiṉ kaḻaiñcum koṇ[ṭa] tiraimur
cavaiy[ā*]r aṭṭak-kaṭava[tā]ṉa ney uri iṉāl viḷakku
1 2mTRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 4th year and the [3]25th day of (the reign of)
king Parakēsarivarman, there being present in the theatrical hall
(nāḍayaśālai) of the god at Tiruviḍaimarudil, the assembly of
Tiraimūr whose business it was to regulate the temple affairs (śrīkāryam)
of this god, the merchants (nagarattār) of Tiru-viḍaimarudil, the
trustees of the sacred temple, the temple-accountant Marudaṉ Piramakuṭṭaṉ, and the
temple manager (śrīkāryamārāygiṉṟa) Pūśalāṉkuḍaiyār, an account
was made up of the lamps maintained from the interest (on money) deposited for (the
benefit of) the god.
(L. 2.) All the documentary stones of (
i.e., relating to) (investments on) interest
(
by the temple) having been copied over
and kept as on the stones
which were placed below in the underground cellars, prior to the renovation of this temple
(
śrīkōyil) in stone, it was ordered that in the same manner as the transferred copies
were made before (
from the originals) (they) may now be re-engraved on the stones of the
sacred stone temple; and (
the following copy) was thus engraved on the
stone:——
Kāḍupaṭṭigaḷ Nandippōttaraiyar gave 60
kaḻañju of gold for a lamp called
Kumaramārttāṇḍaṉ. One lamp (
has to
be maintained) from (
one) uri of ghee to be measured (
daily) by the
(
members of the) assembly of
Tiraimūr who received this sixty
kaḻañju
of gold.
No. 125.——ON THE NORTH BASE OF THE CENTRAL SHRINE IN THE VARAHA-PERUMAL TEMPLE AT
TIRUVADANDAI.
The record is dated in the 6th year of Parakēsarivarman and registers a gift
of gold for a lamp to the Maṇavāḷa-Perumāḷ temple at Tiruviḍavandai
situated in Paḍuvūr-nāḍu, a subdivision of Āmūr-kōṭṭam.
TEXT.
1 svasti śrī [||*] kopparakecaripanma[r*]kku yāṇṭu
āṟāvatu āmūrkoṭṭattup
2 paṭuvūrnāṭṭu tiruviṭavantai ūroṅ kaiyeḻuttu [||*] coṇāṭṭu
3 vaṭakarai innamparki[ḻ]ān nakkaṉ enāti kaiyā[l yā]ṅkaḷ ko[ṇṭukaṭava]
po-
4 n muppatiṉ kaḻañcu ippon koṇṭukaṭavom ippoṉ muppatiṉkaḻañcu po nnukku
ivur-
5
ruṭaiya maṇavāḷapperumāḷukku nantāviḷakku
oṉṟinukku niccam uḻakkeṇṇai-ppaṭi toṇṇū-6 ṟṟu nāḻi eṇṇai aṭṭuvomākavum oṭṭikkuṭuttup pon koṇṭo-
7
m ipponnāl eṇṇai cantirātittavarkkaṭṭuvomākavum poṉ ku-8 ṭuttu poliyūṭṭu collappeṟātomākavum oṭṭikkuṭutto[m*] [ū]-
9 rom itaṟṟiṟampil uṇṭikaiyum paṭṭikaiyum kāṭṭi
tanmāsanattile nic-
10
cam nālekāṟkāṇam paṭuvomākavum a[ṉ*]ṟāḷ kovukku nittam
mañcāṭi11 poṉ manṟupāṭu iṟuppomākavu[m] ittaṇṭamu[m*] maṉṟupāṭum iṟut-
12 tu ivveṇṇai muṭṭāmait tiruvuṇṇāḻikaivāriyar vacame eri-
13 kka aṭṭuvomāka iṭṭukkuṭutto[m*] [ū]rom[||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 6th year of (the reign of) king Parakē-sarivarman, we the villagers (ūrōm) of Tiruviḍavandai in
Paḍuvūr-nāḍu, (a subdivision) of Āmūr-kōṭṭam signed (the
following deed):——
(L. 2.) (
Whereas) we have received thirty
kaḻañju of gold from the hands
of
Nakkaṉ Ēnādi, the headman of
Iṉṉambar on the northern bank (
of
the Kāvērī) in the
Chōḷa country (
Śō-ṇāḍu), (we affirm that) we
have received this gold and agree to measure 90
nāḻi of oil (
as interest) on
this 30
kaḻañju of gold, at (
one) uḻakku of oil every day, for
(
burning) one perpetual lamp in (
the temple of)
Maṇavāḷa-Perumāḷ
of this village. We (
thus) agreed and received the gold and shall measure for this gold
the (
quantity of) oil (
agreed upon) as long as the moon and the sun
(
endure). We the villagers (
also) agree that we shall not pay gold and say
(
that it is for) interest
. If we fail (
to do) this, we shall
submit (
to a fine of) four and a quarter
kāṇam for each day (
of default), in
a court of justice after producing the
uṇḍigai and
paṭṭigai (effects ?) and
we shall also pay as
maṉṟu-pāḍu (one) mañjāḍi of gold for every day
(
of default), to the then-reigning king. And paying this fine and the
maṉṟupāḍu, we the villagers (
still) agree to measure out
without (
further) default to (
the persons of) the
tiruvuṇṇāḻigai-vāriyam this (
stipulated quantity of) oil for burning (
the
lamp).
No. 126.——ON THE SOUTH WALL OF THE MANDAPA IN FRONT OF THE CENTRAL SHRINE IN THE
CHANDRASEKHARA TEMPLE AT TIRUCHCHENDURAI.
This inscription, dated in the 2nd year of
Parakēsarivarman, registers a grant
of land by
Pūdi Ādittapiḍāri to the stone temple built by her at
Tiruchchenduṟai, to meet the cost of the expenses of a festival in connexion with the
solar eclipse.
Pūdi Ādittapiḍāri may have been a daughter of
Pūdi or
Maṟavaṉ Pūdiyār referred to in another inscription of king
Parakēsarivarman at
Tiruchchenduṟai. The king
Parakēsarivarman himself has to be identified with either
Madhu-rāntaka Uttama-Chōḷa or
Āditya Karikāla II. both of whom held the
title
Parakēsarivarman. The provision made for festivals on the day
of the solar eclipse might suggest that in this second year of king
Parakēsarivarman
there should have been at least one such eclipse. If
Parakēsarivarman is identified
with
Madhu-rāntaka Uttama-Chōḷa who succeeded to the throne in A.D.
971, we find that according to Dr. Schram's
“Eclipses of the Sun in
India,” there were two solar eclipses in the year 972 which was the second year of
Uttama-Chōḷa. Consequently it is not unlikely that the king referred to in this
inscription is king
Uttama-Chōḷa.
TEXT.
1 svasti śrī [||*] ko parakecaripa[n*]ma[r*]kku yāṇṭu iraṇṭāvatu
tirucceṉtuṟaik-kaṟṟaḷi[ppe]-
2 rumāṉaṭikaḷukku pūti ātittapiṭāriyeṉ kāccuvaṉṟattaṉārāyaṇaṉiṭai nāṉ
ira-[ṇ]-
3
ṭāvatu koṇṭa toṭṭa[m*] muppattaiñkaḻañcu
poṉṉukku koṇṭa toṭṭa-mum p[āratā]-4 yaṉ īcāṉamāṟa(ṉ)ṉiṭai vilaikoṇṭa toṭṭamum ivviraṇṭu toṭṭamum
nāṉ vilaikoṇ[ṭuṭai]ya
5 pari[ce]y sūryyagrahaṇattukku
tiruc[c]eṉtuṟaipperumāṉaṭikaḷukku tiru-viḻāppuṟamāka
toṭṭa[tti]l
6 pokam koṇṭu tiruviḻāppuṟamāka nir[o]ṭu aṭṭi kuṭutteṉ nāṉ
eṭuppitta kaṟṟaḷipperu[māṉaṭi]-
7 ka(ḷ)[ḷu]kku pūti ātittapiṭāriyeṉ itu paṉmāheśvara[ra*]kṣai
|||——
TRANSLATION.
Hail ! Prosperity ! In the 2nd year of (the reign of) king Parakēsarivarman, I,
Pūdi Ādittapiḍāri, gave with libation of water these two garden (lands) as
per the same terms under which I purchased (them) (viz.,) the garden (land) which
I purchased for 35 kaḻañju of gold in the second year (of the king's reign)
from Kāchchuvaṉ (Kāśyapa) Tattanārāyaṇaṉ and the garden
(land) purchased from Pāradāyaṉ (Bhāradvāja ?) Īśāna
Māṟaṉ, to the lord of the stone temple at Tiruchchenduṟai for maintaining
festivals (tiruviḻāppuṟam) of the lord of Tiruchchenduṟai on (the
day of) the solar eclipse, (stipulating that) the maintenance of the (said)
festivals of the lord of (this) stone temple constructed by me Pūdi
Ādittapiḍāri (should be met only) from the produce of the (said) gardens.
(The assembly of) all Māhēśvaras shall protect this (charity).
No. 127.——ON THE WEST WALL OF THE CENTRAL SHRINE IN THE GHRITASTHANESVARA TEMPLE AT
TILLASTHANAM.
This inscription is dated in the 3rd year of Parakēsarivarman and registers a
gift of gold for a lamp by a certain Koṟṟaṉ Aruṇmoḻi alias Vāṉavaṉ
Pēraraiyaṉ of Āṟṟūr in Māṅgāḍu-nāḍu. The money presented was
apparently utilized in purchasing a land which adjoined another granted by Naṅgai
Varaguṇa-Perumāṉār. This lady has been already referred to as the wife of
Parāntaka Iḷaṅgōvēḷār and to have made a grant of land to the same temple in
the 13th year of Rājakēsarivarman (Gaṇḍar-āditya). It is now
difficult to determine who this king Parakēsarivarman is in whose reign the gift of
Varaguṇa-Perumāṉār could be referred to. Subsequent to Gaṇḍarāditya
who ruled for about 18 years there must have ruled at least four kings before
Rājarāja I. succeeded to the throne in A. D. 985, viz.,——Ariṁjaya,
Sundara-Chōḷa Parāntaka II., Āditya Karikāla and Uttama-Chōḷa
of whom the first probably and the two last bore the surnames Parakēsarivarman.
Consequently Parakēsarivarman of our inscription must be identified
with either Arimjaya whose records have not been found hitherto or with
Uttama-Chōḷa. In all probability the reference appears to be to the latter.
TEXT.
1 svasti śrī [||*] ko
para[k]esari[panm]ākku yāṇṭu 3 āvatu
tiruneyttāṉattu ••••• [mā*]ṅkāṭṭunāṭṭu ā-
2 ṟṟūruṭaiyāṉ k[oṟ]ṟaṉ [aru]ṇmoḻi āyiṉa vāṉava[ṉ perarai]yaṉ
oru n[ontā viḷak]ku iravum pakalum e-
3 [rip]pataṟkku kuṭut[ta p]o[ṉ]•• ivvirupattayṅkaḻañ[cu poṉ]ṉuṅ k[o]ṇ[ṭu]•••
macakkalil mekka[ṭai]
4 kāṟ ceyyum viṟpa[ṟ]ai k[e]••••• kellaikkālkk[āvu]kku vaṭakku[m
kiḻpāṟkellai] naṅkai varakuṇape-
5
rumāṇā viḷa[kku*]kku vait[ta] kāṟ ceykku [meṟkkum
va]ṭa[pā]ṟkellai anta-ṉūr [v]āykkālukkutteṟkum me-6 lpāṟkellai kallātey kiṭantiṭanta tiṭalukku[k kiḻa*]kkum ivvicaitta peru-nāṉkellaiyi-
7 l uṇṇilamoḻiviṉṟi viṟṟu vilaiāvaṇañ ceytu kuṭuttoṅ koṟṟaṉaruṇ-moḻi ā-
8
ṉa vāṉavaṉ peraraiyaṉukkut tiruneyttāṉattu sabhaiyomum
ūroṭum devaka[r*]mika-9 ḷomum itu panmāheśvarar rakṣai [?]——
TRANSLATION.
Hail ! Prosperity ! In the 3rd year of (the reign of) king
Parakēsarivarman, Koṟṟaṉ Aruṇmoḻi alias Vāṉavaṉ Pēraraiyaṉ
a native of Āṟṟūr (a village) in [Mā]ṅgāḍu-nāḍu, gave [25
kaḻañju] of gold for burning one perpetual lamp day and night.•••• at
Tiruneyttāṉam. Having received this twenty-five kaḻañju of gold,••••••
quarter śey (of land) to the west of the cultivated field (maśakkal)••• [whose
southern boundary] (is) to the north of the shrine of minor deities (?) at the boundary
line (ellaikkāl-kāvu);••• of Viṟ-paṟai the eastern boundary (is)
to the west of the quarter śey (of land) given for a lamp by Naṅgai
Varaguṇa-Perumāṉār; the northern boundary (is) to the south of (the channel
called) Andaṉūrvāykkāl and the western boundary (is) to the east of
the mound which has never been levelled (for cultivation). We, the assembly, the
villagers (ūrōm) and the temple servants (dēvakanmi) of
Tiruneyttāṉam sold to Koṟṟaṉ Aruṇmoḻi alias Vāṉavaṉ
Pēraraiyaṉ (the land) situated within the four great boundaries thus described
without excluding any (portion) of land within (uṇṇilam) and executed a
sale-deed (vilai-āvaṇam). (The assembly of) all Māhēśvaras shall protect
this (charity).
No. 128.——MADRAS MUSEUM PLATES OF UTTAMA-CHOLA.
These copper-plates belong to the Madras Museum. A full description of them to-gether with that of the huge ring and seal on which they are hung and a short abstract
of contents, have been given by Professor Hultzsch in his
Report on Epigraphy for the
half-year ending March 1891, page 4, paragraph 9
. The plates are
published below for the first time with text and translation. Mr. Sewell does not mention them
in the list of copper-plate grants which he gives at the beginning of his
Lists
of Madras Antiquities, Volume II. It cannot be ascertained how and when the plates were
acquired by the Museum.
Early
Chōḷa copper-plate grants published so far are only two in number. These
are known as the large and the small Leyden grants which belong to the time of
Rājēndra-Chōḷa I. Hence the subjoined plates which bear on them the
record of
Parakēsari-varman Uttama-Chōḷadēva, the uncle of
Rājarāja I., and the grand-father of
Rājēndra-Chōḷa I.,
will be the earliest Chōḷa record
published.
A few plates of the set are missing at the beginning and one at least at the end.
The portion of the record on the existing five copper-plates consists of a short Sanskrit
prose passage (ll. 1 to 6), three Sanskrit verses (ll. 6 to 11) and Tamil prose (ll. 11 to
121). The construction of the Tamil portion is often involved and irregular
.
The word
nēra in l. 87,
e.g., is used in the still current commercial sense of
adjustment of receipts and payments and the meaning of
viśam in l. 111 is not quite
intelligible
. As regards the palaeography and orthography of the plates the
following may be noted. The initial vowels
e and
ē are not distinguished, though
in other inscriptions of this period the distinction is marked by adding the sign of length
(kāl) to the short
e. This method of distinguishing the long from the short is
however observed in
o, in ll. 52 and 53. The secondary
i and
ī signs are
distin-guished, the latter by a loop attached to the end of the semi-circular cap
which represents the former,
e.g., nī and
vī in ll. 22 and 23 respectively. The
i super-added to
ḍa or
ṭa is, as usual, marked by the semi-circular cap;
but in certain cases as in ll. 26, 34,
etc., it is shown by the head of the letter
itself being bent and drawn out almost into a loop. The vowel signs
u and
ū
added to
m are distinguished, the former by a plain curve bent towards the left
and attached to the prolonged vertical of
ma from its middle and the latter by the same
curve doubled like the English numeral 3. The same remarks apply as well to
ḷu and
ḷū. When added to
ka the
u and
ū-signs are doubled in either
case, the distinction, however, being that in the former the curve bends to the left and in the
latter to the right. In
ya, va and
pa these signs are marked as at present by a
vertical line attached to the right limb of the letter in the one case, and by a curve affixed
to the latter, in the other. In the case of the letters
na, ṉa, la and
ña
the
ū-sign is denoted by adding to the
u-sign a detached
kāl-symbol which at present however is joined to the
u-sign of the letter.
Sandhi (puṇarchchi) is but optionally adopted. The doubling of consonants has been
omitted evidently by mistake in ll. 68, 70, 71,
etc. Case terminations are added to the
last word of a group (
e.g., ll. 16f, 82). In l. 44
aiñkaḻañcu is written for
aiṅkaḻañcu. The forms
nicatam and
nicata both occur. So also the
forms
ukaccakaḷ, uvaccarkaḷ and
uvaccar (ll. 54, 64, 86).
The Sanskrit portion states that 200 pieces of gold were deposited with two classes of
paṭṭaśālins residing in the quarters (of Kachchippēḍu) known as
Karuvuḷān-pāṭi, Kaṁsahappāṭi, Atimānappāṭi and
Ēṟṟuvaḻichchēri and that the residents of two of the above-said quarters were
appointed managers of the temple by the king (Uttama-Chōḷa). Also this same Chōḷa
king ‘who destroyed Madhurā’ is stated to have ordered that the residents of
Śōḻāniyamam, another quarter of Kach-chippēḍu, should give
to the god at Ūraka two prastha and one kuḍubaka of rice and one prastha of oil and thus be exempted from all other taxes payable to the
king. These residents of Śōḻāniyamam together with the managers appointed from
among the weavers who made cloths for the king and lived in the four quarters mentioned
above, were further required to write out by turns the accounts of the temple of
Vishṇu at Ūragam.
The Tamil portion which begins in line 11 is dated in the 16th year of Parakēsari-varman alias Uttama-Chōḷadēva and records that while the king
was seated in the Chitra-maṇḍapa inside his palace (kōyil) at
Kachchippēḍu, his officer Śōḻamūvēndavēḷār whose name was
Nakkaṉ Kaṇichchaṉ of Śikkal (l. 25 f.) requested that the income of the god of the
temple of Ūragam which consisted of (1) kōlnirai-kūli and
kālaḷavu-kūli collected at Kachchippēḍu, (2) of the (produce from)
lands purchased at Kachchippēḍu and Tuṇḍuṇukkachchēri and (3) of
interest (in paddy and in money) accruing on investments by the temple, might be apportioned
for the several services in the main temple and in the two shrines of the hall called
Karikāla-teṟṟi (l. 65) and that the residents of the two quarters of
Kachchippēḍu, viz., Kambuḻānpāḍi and Atimānappāḍi
(l. 23) may be appointed to supervise and carry out this apportionment. The king entrusted the
matter in the hands of the chief who made the request and the latter settled the required
apportionment of income.
The lands purchased and the investments made are detailed with reference to the original
documents written on stone. These were:——(1) document dated in the 22nd year of king
Parakēsarivarman, by which the assemblies of Kūram and Ariyar-Perumbākkam having received 250 kaḻañju of gold from the temple had
agreed to measure every year as interest thereon 500 kāḍi of paddy; (2) document dated
in the same year by which the assembly of Uḻai-ūr received 50 kaḻañju and
agreed to measure annually an interest thereon of 150 kāḍi of paddy; (3) document
dated in the 9th year of king Vijaya-Kampavarman, by which the assembly of
Oḻukkaippākkam received 24 kaḻañju and agreed to pay an interest every year
of one kaḻañju and four mañjāḍi of gold.
With line 72 commences a fresh grant made in the 16th year of
Parakēsarivarman (Uttama-Chōḷa), to the temple of Ūragam at
Kachchippēḍu for maintaining the Śittirai-tiruviḻā festival of that god.
For this purpose 200 kaḻañju of gold were deposited with the residents of
Kambuḻāṉpāḍi, Atimānappāḍi, Kañjagappāḍi and Ēṟṟuvaḻichchēri
on perpetual interest of 30 kaḻañju for one year, at the rate of one piḷavu on
each kaḻañju per month. This money (i.e., 30 kaḻañju) being fully
adjusted (nēr) for expenses detailed in lines 81 to 89, the lamp-holders for the
festival and the flag-hoisters had to be secured by the residents of the four
quarters mentioned above (free of cost).
Lines 99 to 100 register a few other items of expense apparently in connexion with the same
festival. It is stated that in the 18th year of Parakēsarivarman, ‘who took
Madirai and Īḻam’ (i.e., Parāntaka I), a concession had been
granted, viz., exemption from municipal taxes, to the residents who had newly settled
down in the quarter called Śōḻāniyamam (of Kachchippēḍu) in
consideration of their giving certain fixed quantities of oil and rice to the temple of
Ūragam, which the Tōḷāchcheviyār alias Ēlākkaiyar the
former residents of this quarter were regularly contributing but had discontinued on account of
their decline. This concession. was now (i.e., in the 16th year) ratified by king
(Uttama-Chōḷa). It was further ordered that the residents of this quarter,
viz., Śōḻāniyamam, must provide also an accountant who would be given
every day from the temple treasury 2 kuṟuṇi of paddy and every year 2 kaḻañju
of gold.
According to lines 100 to 103 a further grant of 23 kaḻañju was made to the
residents in the three Śaiva quarters (Śaṅkarappāḍi) of Kachchippēḍu,
viz., Raṇajayappāḍi, Ēkavīrappāḍi and Vāmanaśaṅkarappāḍi,
in order to maintain a perpetual lamp in the temple and to burn twilight lamps from the oil
supplied by the residents of Śōḻāniyamam mentioned in the previous paragraph.
Other miscellaneous items of provision (ll. 103 to 108) included the cost of the
sacred festivals of Uttarāyaṇa-Saṁkrānti and Chitrā-Vishu, the
organization of the gōshṭhī of devotees, etc. The president of the City Corporation,
the members of the Annual Supervision Committee and the residents of
Ēṟṟuvaḻichchēri and Kañjagappāḍi were required to check the accounts
at the end of each festival, while the residents of these two quarters were to supply also the
watchman of the temple (ll. 110 ff.). (The city assembly) was further entrusted with the
authority of appointing the managers for carrying out the temple business, the watchman and the
accountant and of exempting these from payment of all municipal taxes (l. 113 f.). The document
was drawn up by Nārppatteṇṇāyira-maṅgalādittaṉ, an arbitrator
(madhyastha) of Vīrappāḍi, a quarter of Kachchip-pēḍu
(l. 119 f.).
From the above abstract of contents it is clear that the preserved Sanskrit portion of the
grant refers in brief to what has been elaborately detailed in ll. 72 to 115 of the
Tamil portion. Consequently the contents covered by lines 11 to 71 of the Tamil portion
together with the genealogical portion of the grant, if any——all in Sanskrit——should have been
lost in the missing plates at the beginning of the record. The reference to previous kings in
the body of the Tamil portion is very interesting inasmuch as it enables us to identify king
Parakēsari-varman Uttama-Chōḷa, the 16th year of whose reign is quoted
twice in ll. 11 f. and 72 f., with the uncle and immediate predecessor of
Rājarāja
I. These references as stated already are the 22nd year of a certain
Parakēsarivarman
(l. 28 f.), the 9th year of
Vijaya-Kampavarman (l. 34 f.) and the 18th year of
Para-kēsarivarman, ‘who took
Madirai (Madura) and
Īḻam
(Ceylon)’ (l. 96 f.).
Vijaya-Kampavarman has been attributed to the 9th century
A.D. by Professor Hultzsch, and
Parakēsarivarman, ‘who took
Madirai and
Īḻam’ is
Madirai-koṇḍa Parāntaka I.
whose
reign extended over the first half of the 10th century A.D. Consequently the unidentified
Parakēsarivarman referred to in l. 28 f. appears to be no other than
Parakēsarivarman
Vijayālaya, who was the first of the resuscitated line of the Tanjore Chōḷas and to
whom Professor Kielhorn doubtfully attributes certain Chōḷa records from Conjeeveram, Ukkal
and Śuchīndram ranging in date from the 4th to the 34th years of his reign
.
The inscription also supplies some valuable information about the town
Kachchip-pēḍu (
i.e., the modern Conjeeveram). Four quarters are referred to,
viz.,
Kambuḻāṉ-pāḍi (ll. 74 and 88) spelt in the Sanskrit text
as Karuvuḷānpāṭi (ll. 1 and 3);
Atimāṉap-pāḍi (ll. 2 and 75);
Kañjagappāḍi (Sanskrit
Kaṁsahappāṭi) (ll. 1f. and 75 f.) and
Eṟṟuvaḻichchēri (ll. 2 and 76) which were mostly inhabited by
weavers who were patronised by the king (l. 10) and consisted of two sections of
paṭṭaśālins. The appointment of these
paṭṭaśālins as the managers of the
temple and the royal patronage extended them suggests the high social status which they must
have been enjoying at this early period. Even now the name
Piḷḷaipāḷaiyam given to
the weavers’ quarters suggests the favourite position which these weavers occupied either with
reference to the temple or to the king——the word
piḷḷai or
piḷḷaiyār being
frequently applied in this sense. Mr. Thurston under the heading Śāliyans
mentions the two main divisions of that class, one of which was
paṭṭaśāliyaṉ
evidently the
paṭṭaśāliṉ mentioned above. The Śaiva quarters
Raṇajayappāḍi,
Ekavīrappāḍi and
Vāmanaśaṅkarappāḍi of Conjeevaram are also mentioned.
Śōḻāniyamam seems to have been still another such quarter of Conjeeveram in which
according to lines 89 to 93 the inhabitants were exempted from all taxes in consideration of
their payment of fixed quantities of rice and oil to the temple of
Ūragam. In this
connexion it is also interesting to learn that this quarter of
Śōḻāniyamam was at
first inhabited by a class of people known as
Tōḷāchcheviyar or
Ēlākkaiyar.
Tōlāchcheviyar literally means ‘those whose ears are not bored’
and
Ēlākkaiyar ‘those whose hands would not accept gifts’. The first is per-haps the opposite of
Karṇaprāvr̥tas mentioned in a Tanjore inscription
and of
Toḷḷaikkādar a term applied to the tribes of Maravaṉ,
Kaḷḷaṉ, Śāṇāṉ, etc., according to Winslow's
Tamil Dic-tionary. Two
other
chēris of
Kachchippēḍu which we learn from the inscription
were
Tuṇḍuṇukkachchēri whose lands were watered by the two irrigation channels
named respectively ‘the high-level sluice’ and ‘the low level-sluice’ and
Vīrappāḍi. Whether these several quarters (
pāḍi or
chēri in Tamil
and
vāṭī or
vāṭaka in Sanskrit) were suburban villages adjoining Conjeeveram
or the different quarters of that city cannot be ascertained
Conjeeveram must
have also been the seat of the king
whose palace is referred to in l. 13. The
temple of Ūragam (Sanskrit Ūraka) at
Kachchippēḍu is mentioned in the
Nālāyira-prabandham and has been identified by Professor Hultzsch with the
present
Ulagaḷanda-Perumāḷ some of whose inscriptions mention the
temple by that name. The
Karikāla-teṟṟi hall which formed an important portion of the
temple must have been so called after the ancient
Chōḷa king
Karikāla. The
present temple of
Ulagaḷanda-Perumāḷ which is in a badly neglected condition shows
that the surrounding hall, if at all contemporaneous with the central shrine, must have been
renovated in a much later period and could not represent the old
Karikāla-teṟṟi.
Kōlnirai-kūli and
kālaḷavu-kūli which were assigned to the temple of Ūragam
(l. 15 f.) are explained in the Sanskrit portion (l. 4) as ‘tolls on (
articles) measured
by weight (
tulā) and by capacity (
prastha)’. The city had a strong guild of
merchants (
nagara l. 110,
nagarattār l. 119, or
mānagarattōm l. 120 f.)
who apparently represented the city council with a chief person (
mānagaramāḷvāṉ) at
their head. The guild was given full liberty to supervise the proper management of the temple
business, to appoint the watchman and clerks of the temple and to exempt these latter from
payment of (municipal) taxes. An item of interesting information supplied by the
record is that a Brāhmaṇa knowing the
Vēdas was appointed for worship in the temple
of Ūragam, only in case a man conversant with the
Vaishṇava system of temple-worship
(
kōyil-nambu) was not available. Vedic Brāhmaṇas as a rule do not
appear to have had anything to do with temple-worship from early times. The details of
expenditure recorded in the grant on account of the several festivals were audited by the Chief
Merchant and the Annual-Supervision Committee and all difficulties in way of the proper conduct
of the charities were to be removed by the Vaishnava devotees of the temple, in the 18
nāḍus.
The geographical names that occur in the inscription, viz., Kūram, Ariyar Perum-bākkam, Uḻai-ūr and Oḻukkaipākkam, are all situated in the
Chingleput district and are respectively identical with Kūram and
Āriyaperumbakkam in the Conjee-veram taluk and Oḻaiyūr and
Oḻukarai (?) in the Madurantakam taluk. Śikkal the native village of the
officer Śōḻamūvēndavēḷāṉ is identical with Śikkil near Negapatam in the
Tanjore district.
TEXT.
Plate Ia.
1
yati sma [||*] sa ca teṣāṃ yugmavaṃśapaṭṭaśālinānteṣveva
karuvuḷānpāṭikaṃsahappā-2 dyatimānappādyeṟṟuvaḻiccerītyākhyāteṣu vāṭakeṣu tathā
taddhemaśatadvayannyadha-
3
tta teṣvava
vāṭakeṣvatimānappāṭikaruvuḷānpāṭītivāṭakadvayajātāṃstantuvā[y]ā-4 ntasyaiva harestulāprasthādimānasambhūtepvarttheṣu
hemavr̥ddhyupanateṣvartthe[ṣu*]
5 cāyavyayālokināṃ śrīkāryyakr̥tāmabhāvāt sa e[va*] rājā
śrīkāryyakara-
6
ṇāya tāneva sva[ya*]nnyayuṅkta(ḥ) || dātavyammāsamātre
kuḍubakasahitantaṇḍu-7 laprasthayugmantailaprasthañca
coḻāniyamanilayanairūrakasthatridhāmne [|*] nā-
8 deyaṃ rājabhāvyaṃ karamiti madhuronmāthinā
śūnyabhāvāccoḷenājñāpitai-
9
stairatha nagarajanairapyanujñātametat || āyavyayāvathālikhya
coḻāniyamavā-10 sibhiḥ [|*] māsakrameṇa caikaikandarśanīyau kuḍumbibhiḥ [||*]
rājavastrakr̥tāmeṣāñcatu-
11
rvvāṭanivāsinām [|*] hareḥ kāryyaniyuktaiśca sārddhamūrakavāsinaḥ || śrī koppara-12 kecaripanmarāṉa śrīuttamacoḻadevarkku
yāṇṭu patiṉāṟāvatu uṭai-
Plate Ib.
13 yār kaccippeṭṭu koyiliṉuḷaḷāl teṟkil cittiramaṇṭapatteḻun-
14 taruḷi irukka atikārikaḷ coḻamūventaveḷār emperumāṉ
i[k*]kaccippeṭṭu
15 ūrakattu niṉṟaruḷiṉa devarkku ikkaccippeṭṭuk kolniṟaikūliyum
kāla-
16 ḷavukūliyum ivarkku pokamāy varum maṟṟum ittevarkke kaccippeṭṭum tu-
17 ṇ[ṭu]ṇukkacceriyilum vilaikoṇṭuṭaiya bhūmiyum maṟṟum
poli-
18 ūṭṭuḷḷaṉavum muṉpu ittevarkku
nivantañceytilāmaiyi-
19 l nivantañ ceyyavum ikkaccippeṭṭu iraṇṭu ceri ittevaruṭai-
20 ya śrīkāriyaṅ kaṭaikkāṇavum aruḷicceyvateṉṟu viṇṇappañceyya [|*]
i-
21 kkaccippeṭṭu ūrakattu niṉṟaruḷiṉa devarkku ivvūr
kolniṟaikūliyum kālaḷa-
22 vukūliyum vilaikoṇṭuṭaiya bhūmikaḷum poliūṭṭuḷḷaṉavum
nīy[e]y ni-
23 vantañceyavīyeṉṟum ivvūrkkampuḻāṉpāṭiyum
atimāṉappāṭiyum i-
24 vviraṇṭu ceri[yu]m idevar śrīkāriyamā[r]āya[vu]m ipparicu
nivan[ta*]ñ ceykave-
25 ṉṟum aruḷicceyya [|*]atikāri cikkaruṭaiyāṉ nakkaṉ kaṇiccaṉāṉa co-
26 ḻamūventaveḷāṉ viṇṇappattāl nivantañ ceyvittapaṭi
kālaḷa-
27 vukūliyum kolniṟaikūliyum idevar vilaikoṇṭuṭaiya
nilaṅkaḷil
28 pokamum idevar poliūṭṭu śilālekhaippaṭi
kopparakecaripanmaṟku
29 yāṇṭu irupattiraṇṭāvatu kūrattu
sabhaiyārum ariyaṟperumpākkattu
30 sabhaiyārum koṇṭa poṉ iruṉūṟṟaimpatiṉ
kaḻañciṉukku
31 taṅkaḷūr eṇṇāḻippoṟkālāl orāṭṭaināḷaikku aṭṭakka-
32 [ṭa*]va policai nellu aiññūṟṟuk kāṭiyum uḻaiyūr
sabhaiyār śilā-
33 le[kh]aippaṭi koṇṭa poṉ aimpatiṉ kaḻañciṉāl
orāṭṭaināḷai-
34 kku [a]ḷakka[ka*]ṭava policainellu
ṉūṟṟaimpatiṉ kāṭiyum ko vi-
35 caiyakampapanmaṟku yāṇṭu oṉpatāvatu
oḻukkai[p*]pākkattu sabhai-
36 yār śilālekhaippaṭi koṇṭukaṭava poṉ
irupattunāṟkaḻañciṉāl orā-
Plate IIb.
37 ṭṭaināḷaikkiṭakkaṭava policaippoṉ kaḻañce
nālumañcāṭiyum ni-
38 vantañ ceytapaṭi [|*] tiruvamirtu mūṉṟu santikku nel mukkuṟuṇi
aṟunāḻiyu-
39 m kaṟiyamutu iraṇṭukku mūṉṟu santikku nel
nāṉāḻiyum neyyaḻutu nicatam
40 uḻakkiṉukku nel aiññāḻiyum tayiramutu potu uriyāka mūṉṟu
santikku [ta]-
41 yiramutu nāḻi urikku nel muṉṉāḻiyum aṭaikkāyamutu
mūṉṟu santikku
42 nel muṉṉāḻiyum viṟakiṉukku nel iru nāḻiyum ārātikkum
43 vetabrāhmaṇaṉ oruvaṉukku nel patakkum ivaṉukku puṭavai mutal
44 orāṭṭaināḷaikku poṉ ai[ñ]kaḻañcum paricārakañ ceyyu māṇi
oruvaṉukku
45 nel aṟunāḻiyum ivaṉukku puṭavaimutal orāṭṭaināḷaikku poṉ
46 kaḻañcum tirumeykāppāṉ oruvaṉukku nicata nel kuṟuṇiyum ivaṉu-
47 kku puṭavaimutal orāṭṭai nāḷaikku po[ṉ*]ṉirukaḻañcum
nantaṉavaṉam uḻap-
48 pār iruvarkku nicata nel kuṟuṇi nāṉāḻiyum ivarkaḷukku puṭavaikku poṉ
Plate IIIa.
49 kaḻañcum caṅkirānti oṉṟiṉukku
ācāryyapūcaṉai uṭpaṭa poṉ kaḻañceykālā-
50 ka caṅkirānti paṉṉiraṇṭiṉukku poṉ patiṉaiṅkaḻañcum
tirumeyppūccu-
51 kkum tirupukaikkum tiṅkaḷ araikkāl poṉṉāka orāṭṭaināḷaikku
52 poṉ kaḻañcaraiyum tirunamaṉikai mūṉṟukku ōrāṭṭaināḷaikku po-
53 ṉ mukkālum tiruparicaṭṭam mūṉṟukku ōrāṭṭaināḷaikku poṉ kaḻañ-
54 cum ukaccakaḷ talaippaṟai oṉṟum mattaḷi iraṇṭum kaṟaṭikai
oṉ-
55 ṟum tāḷam oṉṟum cekaṇṭikai oṉṟum kāḷam iraṇṭum kai-
56 maṇi oṉṟumāka āḷ oṉpatiṉukku puṭavaimutaluṭpaṭa uḻaiūr poli-
57 ūṭṭu nel ṉūṟṟaimpatiṉ kāṭiyum kaccippeṭṭu nakarattār
pakkal vilaiko-
58 ṇṭuṭaiya nilattil cittiravallipperuñceṟuvāṉa paṭṭiyum tuṇṭu-
59 ṇukkacceriyil vilaikoṇṭuṭaiya nilattil meṭṭumatakāṟu pāñca
60
centaṟaippottaṉ nilattukku vaṭakkil taṭi
muṉṟum kāṭāṭikuṇ-Plate IIIb.
61 ṭiliṉ vaṭakkil ceṟuvu voṉṟum paḷḷamatakāṟu p[ā]ñca nilattuḷ
62 koṉeriyār pokattil vaṭakkil kuṇṭilumāka taṭi aiñciṉāl pa-
63 ṭṭi nilamumāka innilam iraṇṭupaṭṭiyum ippoliyūṭṭu nel ṉūṟ-
64 ṟaimpatiṉ kāṭiyum uvaccarkaḷ oṉpatiṉmarkku
nivantamākavum tirume-
65 ḻukkiṭuvārkku nicata nel muṉṉāḻiyum karikālateṟṟiyil iruvar
deva[r]k-
66
ku muṉṟu santikku nicatamariciyaṟunāḻiyāka
nicatamarici kuṟuṇi nā-67
ṉāḻikku nel mukkuṟuṇi aṟunāḻiyum kaṟiyamutu muṉṟu
santi-68
kku nel nāṉāḻiyum viṟakukku nel muṉṉāḻiyum muṉṟu
santikku ney[ya*]-69 mutu uḻakkiṉukku nel [ai*]ññāḻiyum iruvar devarkkum
tirunontāviḷakki-
70 raṇṭiṉukku ne[y*]yurikku nel kuṟuṇi nāṉāḻiyum tirumeyppūccukkum
71 tirupukai[k*]kum tiṅkaḷ mañcāṭippoṉṉāka orāṭṭaināḷaikku poṉ
paṉ-
72 ṉiraṇṭu mañcāṭiyum ivviruvar devarkkum
nivandhamākavum [|*] kopparakecaripa-
Plate IVa.
73 nmaṟku yāṇṭu patiṉāṟāvatu kaccippe[ṭ]ṭu ūrakattu
niṉṟaruḷiṉa devarpakkal i-
74 vvūr kampuḻāṉpāṭiyār koṇṭa poṉ eḻupattumukkaḻañcaraiyum a-
75 timāṉappāṭiyār koṇṭa poṉ eḻupattumukkaḻañcaraiyum kañ[ca*]ka-
76 ppāṭiyār koṇṭa poṉ muppattaiṅkaḻañcum eṟṟuvaḻicceriyār
77 koṇṭa poṉ patiṉeṇkaḻañcum ākap poṉ irunūṟṟukkaḻañ-
78 ciṉukku kaḻañciṉvāy piḷavu policaiyāka orāṭṭainā-
79 ḷaikku vanta policaippoṉ muppatiṉ kaḻañcu ippo-
80 ṉ muppatiṉ kaḻañcum idevar cittiraitiruviḻāvukku
nivantañceyta-
81 paṭi tiruviḻā eḻunāḷaikkum eṇṇaikku pon eḻu kaḻañcum eḻunāḷaikku
nā-
82 ṟupūvum nāṟucāntukkum poṉ irukaḻañcum eḻunāḷum koṭṭi cey-
83 yum devaraṭiyarkku koṟṟukkum pūcaṉaikkumāka poṉ aiṅkaḻañcum
eḻu-
84
nāḷum brāhmaṇabhojaṉattukku aṉṟāṭa+kattāl
neṟkoṇṭuPlate IVb.
85 ūṭṭuvatāṉa poṉ patiṉ(k) kaḻañcum devar paḷḷiccivikai
kāvuñcivi-
86 kaiyārkkum ciṟappuvanta uvaccarkkum eḻunāḷaikku poṉ
kaḻañcum
87 kaṇṭaḻivu poṉ aiṅkaḻañcu[m*] ākap poṉ ner[|*] tiruviḻāvukku viḷakku
pi
88 ṭippārum koṭi eṭuppārum kampuḻāṉpāṭiyārum atimāṉappāṭiyārum
89 eṟṟuvaḻicceriyārum kañcakappāṭiyārum [|*] idevar ceriyāṉa
coḻāniya-
90 mattu muṉpuḷḷa toḷācceviyarāṉa elākkaiyar
eccaṟṟamai-
91 yil ivvelākkaiyyar pūrvvamarjjāti iṟai
iṟukka[k*]kaṭavarallāmai-
92 yil iccerikku puṟattuniṉṟu vanteṟiṉa kuṭikaḷai maṉaiyāl tiṅkaḷ
nāḻi
93 uḻakkeṇṇaiyum irunāḻi arici[yu*]m idevarkke yiṟaiyāka koṇṭu
maṟṟu inna-
94 karañcuṭṭiṉa iṟai eppeṟpaṭṭatum koḷḷātitākavum ivarkaḷai
itaṉṟi maṟ-
95 ṟu iṟai kāṭṭiṉār keṅkai
iṭaikumari iṭai ceytār ceyta pāvaṅ
koḷva-
96 tākavum eṉṟu ipparicu matiraiyum īḻamuṅkoṇṭa
śrīparakecaripanmaṟku
Plate Va.
97 yāṇṭu patiṉeṭ[ṭ]āvatu ikkaccippeṭṭu nakarattār ceyta
vyavasthaipaṭiyey [i]
98
devarum ivakkaḷai i[v*]viṟaiyeya
koḷvatākavum icceriyār idevarkku99 kaṇakku iṭuvatākavum ivaṉukku idevar paṇṭāratte nicatam
kuṟuṇi nellum
100 āṇṭuvarai irukaḻañcu poṉ iṭuvatākavum ivvūr iraṇajayappāṭi
ekavirap
101 pāṭi vāmaṉacaṅkarappāṭiyumāka mūṉṟu cericcaṅkarappāṭiyārum koṇṭa
poṉ
102 irupatiṉ kaḻañciṉāl muṉpu niṉṟa ceriyāre kaṭava
nontāviḷakkon-
103 ṟum coḻ[ā*]niyamattāraṭṭum eṇṇai santiviḷakkerippatākavum
iṟa-
104 ṇṭu śrīkoyiluḷ tevarkaḷai uttaramayanasaṅgrāntiyum
cittiraiviṣuvum sna-
105 paṉamāṭṭuvataṟkum tiruviḻāviṟku viḷakku piṭippāṟkum koṭi
eṭukkumāḷuk-
106
kum tirumuṟṟam pukunta paruṣaināyaṉmāṟku arici tuṇiyum koṣṭi ceytāṉu-107
kku arici tuṇippatakkum pūjaṉaippoṉ
araikkaḻañcum maṟṟum śrīkoyiluḷ108 kuṟaivuḷḷaṉa nivantam pārāte kaṇṭḻivile ceyvatākavum
ittevar śrīk[ā]-
Plate Vb.
109
ryyam iṭaiyūṟuḷḷaṉa patiṉeṭṭunāṭaṭiyārumē
kaṭaikkaṇṭu tirantukuṭup[pā]-110 rākavum iññakarattu nakaramāḷvāṉum āṭṭaivāriyarum
eṟṟuvaḻicceriyārum
111 kañcakappāṭiyārum ittevar vicam aḻintatu āṇṭutoṟum tiruviḻāc
ceyta-
112 vaḷave kaṇakku kāṇpatākavum iccuṭṭappaṭṭa iraṇṭu ceriyārume
tevarpaṇ-
113 ṭārattu vaitta nivantaṅ koṇṭu tirume[y*]kāppu iṭuvatākavum
ittevar śrīkāryya-
114 m kaṭaikkāṇpāraiyum tirumeykāppāṉaiyum
kaṇakkeḻutuvāṉai-
115 yum nakarame javasthaiceytu iṟaikoḷḷappeṟātatākavum
śrīkoyi-
116
lukku śrīkoyil nampā[y] nirampiṉāraip piṟātuviṭil vetamva[l*]la brā-117 hmaṇaṉaiye ārātikka iṭuvatākavum ipparicu atikārañceyvāreva
aṟai[ō]-
118 lai ceyteṉ iññaka[ra*]ttir virappāṭi madhyastaṉ
nāṟpa[ta*]te[ṇ*]ṇāyira-maṅkalātitta-
119 neṉ eḻuttu [|*] ikkaccippeṭṭu nakarattārpakkal vilaikoṇṭa nilam oloka-
120 mārāyapperuñceṟuvil kiḻakkil meṟ mikutikkuṟaivu uṭpaṭa
viṟṟukkuṭut-tom mā-
121
ṉakarattom [|*] inta śāsanam eḻuttu veṭṭiṉa aṟantāṅki
pormikaviraṉāTRANSLATION.
(Line 1.)••••• and he likewise invested (for interest) these two hundred pieces of
gold in those same quarters (vāṭaka) called Karuvuḷāṉpāṭi, Kaṁsahappāṭi,
Atimāṉappāṭi and Ēṟṟuvaḻichchēri of those paṭṭasālins of the
two families. There being no managers (śrīkāryakr̥t) to supervise the receipts
and expenses of that same (temple of) Hari (i.e., Vishṇu),——of the income
arising out of the interest on gold (invested) and the tolls on (things) measured
by weight, capacity, etc., that same king himself appointed for doing the work of
(temple) management (śrīkārya) those same weavers born in the two quarters,
viz., Atimāṉappāṭi and Karuvuḻāṉpāṭi of those same
(four) quarters.
(L. 6.) The Chōḷa (king) who was the destroyer of Madhurā (i.e.,
Uttama-Chōḷa Madhurāntaka) commanded that the residents of
Śōḻāniyamam must give per month two prasthas and one kuḍubaka of
rice and (one) prastha of oil to (the god) Tridhāmam (Vishṇu) standing
in (the temple of) Ūraka and that no taxes which may be levied by the king be
collected (from these) in consideration of (their) poverty. There-upon the city-magnates also authorized this. Consequently the house-holders residing
in Śōḻāniyamam together with the managers of (the temple of) Hari
whose abode is in Ūraka, must write out in turn one after another the (accounts
of) income and expenditure and show (them) every month to these weavers of royal
garments living in the four quarters (mentioned above).
(L. 11.) In the sixteenth year (
of the reign) of the glorious king
Parakēsarivar-man alias the illustrious
Uttama-Chōḷadēva, when (
this)
lord was pleased to remain in the (
hall called) Chitra-
maṇḍapa on the southern
side within (
his) palace
at
Kachchippēḍu, the officer
(
adhikāri).
Śōḻamūvēndavēḷār seeing that no provi-sion for
expenses (
nibandam) was previously made for this god, made the request that the king
(
emberumāṉ) may be pleased to order that the
kōlniṟai-kūli and
kālaḷavu-kūli of this
Kachchippēḍu together with the proceeds in the
enjoyment of this (
god) from the lands purchased for this same god in
Kachchippēḍu and
Tuṇḍuṇukkachchēri and other (
income) derived by
interest (
poliyūṭṭu), (may be used) to provide for the
nibandam of the god who
is pleased to stand in (
the temple of)
Ūragam at this
Kachchippēḍu and that the two
chēris of this
Kachchippēḍu may
manage the business (
śrīkārya) of this god.
(L. 21.) (The king) was pleased to order (as follows):——“You shall yourself have
the (necessary) provision made for the nibandam of the god who is pleased to
stand in (the temple of) Ūragam at this
Kachchippēḍu, (from) the kōlniṟai-kūli and kālaḷavu-kūli of
this village, (from) the lands acquired (by the temple) by purchase and
(from) the income derived by interest. The two chēris of this village,
viz., Kambuḻāṉpāḍi and Atimāṉap-pāḍi, shall
manage the business of this god. In this way shall you carry out the nibandam.”
(L. 25.) (Thus) at the request of the officer Nakkaṉ Kaṇichchaṉ alias
Śōḻa-Mūvēndavēḷāṉ of Śikkal, the nibandam, which
was caused to be made (from) the kālaḷavu-kūli, and the
kōlniṟai-kūli; from the income from the lands purchased by this god; from the five
hundred kāḍi of paddy which (being the income) as interest of this god
according to the investment deed (engraved) on stone in the 22nd year of (the reign
of) king Para-kēsarivarman was measured out by (the measure
called) eṇṇāḻippoṟkāl of their village for one year, (as interest) on the 250
kaḻañju of gold deposited with the members of the assemblies of Kūram and
Ariyar Perumbākkam; from the one hundred and fifty kāḍi of paddy which was
measured out as interest for one year on fifty kaḻañju of gold received by the members
of the assembly of Uḻaiyūr (in the same year of the same king) according to
the deed (engraved) on stone; and from one kaḻañju and four mañjāḍi of
gold which was paid as interest, for one year, on the twenty-four kaḻañju of gold
received by the members of the assembly of Oḻukkaipākkam, according to the deed
(engraved) on stone in the 9th year of (the reign of) king Vijaya
Kampavarman, was thus organised.
(L. 38.) Three
kuṟuṇi and six
nāḻi of paddy for sacred offerings (
to be
given) at the three junctures (
sandhi) (of the day); four
nāḻi of paddy for
two vegetable offerings (
to be given) at the three junctures (
of the day); five
nāḻi of paddy for (
one) uḻakku of the daily ghee offering; three
nāḻi
of paddy for (
one) nāḻi and (
one) uri of curd which was (
to be
offered) at the three junctures (
of the day) at the rate of one
uri of curd
each time; three
nāḻi of paddy for areca-nut offering at the three junctures; two
nāḻi of paddy for firewood; one
padakku of paddy for one Brāhmaṇa who knows
the Vēdas and performs worship; five
kaḻañju of gold (
given) to this man as
cloth money (
puḍavai-mudal) for the period of one year; six
nāḻi of paddy for
one
māṇi who does service (
in the temple); one
kaḻañju of
gold (
given) to this man as cloth money (
puḍavai-mudal) for the period of one
year; one
kuṟuṇi of paddy daily for one man who watches the sacred images (
of the
temple); two
kaḻañju of gold (
given) to this man as cloth money
(
puḍavai-mudal) for the period of one year; one
kuṛuṇi and four
nāḻi
of paddy per day for two persons who work in the flower garden; (
one) kaḻañju of gold
(
given) to these for cloth
; fifteen
kaḻañju of gold for the
twelve
Saṁkrāntis at the rate of (
one) kaḻañju and a quarter of gold for each
Saṁkrānti, including the priests’ honorarium (
āchārya-pūjaṉai); (one)
kaḻañju and a half of gold for a period of one year for (
sandal-paste) rubbed
over the sacred body (
of the god) and sacred smoke (
incense), at the rate of
one-eighth
poṉ per month; three-quarters of a
poṉ for the period of one year
for three sacred baths (
namanigai); (one) kaḻañju of gold for the period of one year
for three sacred cloths. One hundred and fifty
kāḍi of paddy (
which is the
income) by interest (
measured out) by
Uḻai-ūr (
were assigned)
inclusive of cloth money to nine persons of musicians (
ugachchagal), viz., one (
who
beats) the
talaipparai, two drummers (
mattaḷi), one (
who beats) the
karaḍigai, one (
who strikes) the
tāḷam, one (
who beats) the
śegaṇḍigai, two (
who blow) the trumpets and one (
who sounds) the
hand-bell (
kai-maṇi). One
paṭṭi (of land) called
Śittiravallipperuñjeru (included) in the lands purchased from the
merchants (
nagarattār) of
Kachchippēḍu and (
one) paṭṭi of land of
five
taḍis, consisting of three
taḍis (included) in the land purchased at
Tuṇḍuṇukkachchēri which lies to the north of the land
of
Śendaraippottaṉ and is irrigated by the channel which flows from the high
level sluice, of one
śeruvu to the north of the (
field) Kāḍāḍi-kuṇḍil and
of (
one) kuṇḍil to the north of (
the land which is in the) enjoyment of
Kōṉēriyār and is (
included) in the lands irrigated by the channel which
flows from the low-level sluice,——in all, these two
paṭṭis of land and the
above-mentioned one hundred and fifty
kāḍis of interest-paddy shall provide the
expenses (
nibanda) on account of the nine persons who form the musical troupe. Three
nāḻi of paddy (
were provided) daily to those who smear (
the temple) with cow
dung. Also (
the following) are to be the expenses (
nibanda) of the two gods
mentioned below:—— three
kuṟuṇi and six
nāḻi of paddy on account of the two
gods in the sculptured hall of
Karikāla (Karikāla-teṟṟi), at
six nāḻi of
rice (
and) one (
kuṟuṇi) and four
nāḻi of rice (
to be offered
respectively) at the three junctures daily (
of the day) to (
each of) these two
gods; four
nāḻi of paddy for vegetable offerings (
to be given) at the three
junctures (
of the day); three
nāḻi of paddy for firewood; five
nāḻi of
paddy for (
one) uḻakku of ghee-offering (
required) at the three junctures (
of
the day); one
kuṟuṇi and four
nāḻi of paddy for (
one) uri of ghee
(
required) for two sacred perpetual lamps to the two gods; twelve
mañjāḍi of
gold for (
sandal paste) rubbed over the sacred body (
of the images) and for the
sacred smoke (
incense) for the period of one year at the rate of (
one) mañjāḍi
of gold per month.
(L. 72.) In the 16th year of (
the reign of) king
Parakēsarivarman, from the
god who was pleased to stand (
in the temple) of
Ūragam at
Kachchippēḍu, the resi-dents of
Kambuḻāṉpāḍi (
a
quarter) of this village, received 73
kaḻañju and a half of gold; the residents of
(
the quarter)
Kañjagappāḍi received 35
kaḻañju of gold and
the residents of (
the quarter)
Eṟṟuvaḻichchēri received 18
kaḻañju
of gold. (
Thus) for the total gold of 200
kaḻañju, the interest which accrues
for the period of one year at the rate of one
piḷavu on each
kaḻañju (for a month), was thirty
kaḻañju of gold. These
thirty
kaḻañju of gold were used in providing for the expenses (
nibanda) of the
Śittirai-tiruviḻā (festival) of this god in the following manner:——7
kaḻañju
of gold for oil (
required) for the seven days of the festival, 2
kaḻañju of
gold for sweet-smelling flowers and scented sandal-paste on (
these) seven
days; 5
kaḻañju of gold for food and presents to the devotees who form the
koṭṭi
(gōshṭhī) during (
these) seven days; 10
kaḻañju of gold
for the food of the Brāhmaṇas during (
these) seven days by purchasing paddy•••
and feeding (
them); (one) kaḻañju of gold for the palanquin-bearers who
carry the palanquin of the bed-chamber of the god and for the musicians invited for
the seven days of the festival; and 5
kaḻañju of gold for miscellaneous expenses. Thus
the gold being equal (
to the expenses specified), the lamp-bearers and flag-hoisters for
the festival (
shall be) the residents of
Kambuḻāṉpāḍi, Atimāṉappāḍi,
Ēṟṟuvaḻichchēri and
Kañjagap-pāḍi.
(L. 89.) Whereas Toḷāchcheviyar alias Ēlākkaiyar, the former
residents of Śōḻāniyamam, a chēri (quarter) of this god, have decreased in
numbers and these Ēlākkaiyar are unable to pay taxes as per old custom, the
inhabitants who come from outside this chēri and settle (in it) (shall) give
(one) nāḻi and (one) uḻakku of oil and two nāḻi of rice per house per
month as tax (payable) only to this god, and shall not pay any other taxes fixed by the
town magnates. Those who show (in the books) against them any taxes other than the said
(taxes) shall incur the sin committed by the people who commit (sin) between
Gaṅgā (the Ganges) and Kumari (Cape Comorin).
(L. 96.) Thus this god shall receive these taxes from these inhabitants in the
manner described above, according to the very settlement (vyavasthai) made by the
merchants of this Kachchippēḍu in the eighteenth year of (the reign of) the
glorious Parakēsari-varman who took Madirai (Madura) and
Īḻam (Ceylon). The accounts of this god shall be maintained by (one of) the
inhabitants of this chēri and he shall be paid from the treasury of this god (one)
kuṟuṇi of paddy per day and two kaḻañju of gold per year.
(L. 100.) The
Śaṅkarappāḍiyāṟ of the three quarters,
viz.,
Raṇajayap-pāḍi, Ēkavīrappāḍi and
Vāmana-Śaṅkarappāḍi of this village having received twenty
kaḻañju of
gold shall burn one perpetual lamp which these inhabitants of the above-mentioned quarters have
agreed (
to do) and an evening lamp from the oil supplied by the inhabitants of
Śōḻāniyamam.
(L. 103.) For bathing the gods in the two sacred temples (
śrīkōyil) (on the occasion
of) Uttaramayana (Uttarāyaṇa)-Saṁkrānti and
Śittirai-Vishu, for the lamp
bearers and the man who hoists the flag during (
these) festivals and for the chiefs of
the assembly (
parushai) who enter the sacred court (
of the temple, to supervise),
one
tūṇi of rice (
has been provided); for one who organises the
gōshṭhi, (one) tūṇi and (
one) padakku of rice; and half a
kaḻañju of gold as honorarium (
for the same). Other items (
of expense)
in the sacred temple which are omitted (
to be mentioned) shall be met from miscellaneous
expenditure, without taking note of the provision (
nibanda) (made above).
(L. 108.) The (
Śrīvaishṇava) devotees of the 18
nāḍu shall alone supervise
and set right all obstructions to the management of the (
temple) business of these gods.
The Chief Merchant (
nagaram-āḻvāṉ) of this guild (
nagara), (the members of
the) Annual Supervision Committee (
āṭṭai-vāriyar), the residents of
Ēṟṟuvaḻichchēri and
Kañjagap-pāḍi, shall, every year,
look into the accounts of the expenses (
incurred) on (
viśam)
these gods, soon after the festivals are celebrated. The residents of the above-mentioned
two
chēris alone shall provide for the watch of the sacred images as per the settlement
(
nibandam) deposited in the treasury of the gods.
(L. 113.) The mercantile guild shall itself choose the superintendent of the sacred business
(in the temple) of these gods, the watchman of the sacred images and the account-ant and shall not receive (any) taxes (from them). If persons fully
knowing the (duties of) worship in sacred temples are not obtainable for (this)
sacred temple, a Brāhmaṇa versed in the Vēdas shall alone be appointed to perform the
worship.
(L. 117.) Thus at the command of the officers, I,
Nāṟpatteṇṇāyira Maṅgalā-dittaṉ, an arbitrator (
madhyastha) of
Vīrappāḍi of this city,
executed (
i.e., wrote) this document (
aṟai-ōlai) by order. (
This is) my
writing. We (
the members) of the great guild of merchants sold with
excess and deficiency (
in measurement), the land (
lying) east to west
in the (
field)
Lōkamārāyapperuñjeru (
which we had)
purchased from the citizens of this
Kachchippēḍu. Arantāṅgi
Pōrmugavīraṉ•• who engraved the letters of this charter (
śāsanam).••••
No. 129.——ON THE WEST AND SOUTH WALLS OF THE NAGESVARASVAMIN TEMPLE AT KUMBAKONAM.
This inscription is dated in the 4th year of
Parakēsarivarman and registers the
gift of a lamp to the temple of
Tirukkīḷ-kōṭṭam at
Tirukkuḍamūkkil
(
i.e., the
Nāgēs-vara temple at
Kumbhakōṇam). The
astronomical details given in the record were verified by Diwan Bahadur L. D. Swamikkannu
Pillai and found to be correct for
Madhu-rāntaka Uttama-Chōḷa, the
uncle of
Rājarāja I. The date corresponds to Thursday, the 22nd April A. D. 975
.
TEXT.
1 kopparakeśaripatmaṟkku yāṇṭu 4
āvatu vaṭakaraippā-
2 mpūrnāṭṭut tevatānam•••••
3 meṣanāyaṟṟu viyāḻakkiḻamaiyum navamiyum peṟṟa
makattaṉṟu tirukkuṭamukkil mula-paruṭaip perumakkaḷom
4
aṟivāḷaṉaḻittā••• kaṇkaṇṭā••• ykkoḷaril kāri koḻampaṇaiccārttit tirukkiḻkkoṭṭattu paramasvāmikku
vaiytta tirunontāviḷakku oṉṟiṉukku••••• viṟṟukkuṭutta nilamāvatuTRANSLATION.
In the 4th year of (the reign of) king Parakēsarivarman, on the day of
Makhā which corresponded to a Thursday and to the ninth tithi of the month of Mēsha,
we the great men of the chief assembly (mūlaparuḍai) of
Tirukkuḍamūkkil••• which was a dēvadāna in Pāmbūr-nāḍu on the
northern bank (of the Kāvērī), sold the following land••• on account of one
sacred perpetual lamp which was placed for the great god (paramasvāmin) at
Tirukkīḻ-kōṭṭam on behalf of Kāri Koḻambaṉ, one of the
[Kai]kkōḷas.••
No. 130.——ON THE NORTH WALL OF THE CENTRAL SHRINE IN THE UMAMAHESVARA TEMPLE AT
KONERIRAJAPURAM.
This inscription is dated in the 6th year of Parakēsarivarman Uttama-Chōḷa. It
registers the grant of a land for a lamp to the temple of Ādityēśvaram-uḍaiya-Mahādēva at Tirunallam.
TEXT.
1
[svasti śrī] [||*] [u]ttamaco[ḻarāṉa
k]opparakesa[ripa]rmmarkku yāṇṭāṟāvatu tirunallattu ādityeśvaramuṭaiya
mahādevarkku eḻi[ṉū]rkiḻavaṉ•• ṉ-ṉā•••
candrādityavat oru nontāviḷakkeriya karanikariṭai
yāṉ de[vaṉay]koṇṭu itaṟku de-2 vabhūmi[yiley ni]kkiṉa nilam miṭurp pālāciriyaṉ
kuḷavampantal nilattukku meṟkum teṉpāṟkellai
r̥ṣabhavāhana[vā]ykkālukku vaṭakkum [melpāṟkellai pā]-lāciriyaṉ cāttaṉ kāriyum tampiyum nilattukkum
[ūr]vāykkā[lu]kkum kiḻak-kum vaṭa-
3 pā[ṟ]kellai i[va][r*][kaḷ] nilattukke[y] teṟ[ku]māṉa nilam kāleyaraimā-muntirikaikkiḻmukkāleyaraikkāṇiyaraikkāṇi [i]nnilam
[candr]ādityavat oru [ nontāviḷakkeriya]
nikkittu itu panmāheśvararakṣai ivvi[ḷakku] ivaṉ vaitta[tu]
[||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 6th year of (
the reign of)
Uttama-Chōḷa
alias king
Parakēsarivarman, the headman of
Eḻiṉūr••• for burning
one perpetual lamp, as long as the moon and the sun (
endure), to (
the temple of)
Ādityēśvaram-uḍaiya-Mahādēva at
Tirunallam. (
The
boundaries of) the land which I, on behalf of Dēvaṉ
in presence of the
‘Karaṇikas,’ (
set apart) for this (
purpose) and excluded from the lands of the
god (
are as follow):——(The eastern boundary is) to the west of the land (
called)
Kuḷavampandal (
belonging to)
Pālāśiriyaṉ of Mīḍūr; the southern boundary is
to the north of (
the channel called)
Ṛishabhavāhana-vāykkāl; the western
boundary is to the east of the land (
belonging to)
Pālāśiriyaṉ Śāttaṉ
Kāri and (
his) younger brother and to the channel of the village; the northern
boundary is to the south of the land (
belonging to) these same (
persons).
(L. 3.) (
The total extent of) the land thus (
described) (viz.,) (one) quarter,
one-fortieth, one three-hundred and twentieth and 1/320 of three-fourths, one hundred and
sixtieth and one hundred and sixtieth
. This land was excluded (
being set
apart) for burning one per-petual lamp as long as the moon and the sun
(
endure). (The assembly of) all
Māhēśvaras shall protect this
(
charity). This lamp was given by this person.
No. 131.——ON THE NORTH WALL OF THE CENTRAL SHRINE IN THE NAGESVARASVAMIN TEMPLE AT
KUMBAKONAM.
This is another record of
Parakēsarivarman which supplies the astronomical details
of week-day, month and
nakshatra and enables us to fix the exact date of the record.
Diwan Bahadur Swamikkannu Pillai has calculated and found the details to be correct for the
eighth year of
Parakēsarivarman Uttama-Chōḷa who ascended the throne in A.D.
969-70. The date corresponds to Thursday, the 30th January A.D. 979.
Uḍaiyār-Gaṇḍarādittatteriñja-Kaikkōḷar must
have been the name of a regiment called after king Gaṇḍarāditya, the father of
Uttama-Chōḷa.
TEXT.
1 [sva]sti [śrī] [||*] ko[ppara]-
2 kecari[ panma] ṟkki[yā]-
3 ṇṭu 8 eṭṭāvatu i-
4 vvāṇṭu vaṭakaraipp[ā]-
5 mpūrnāṭṭut tevat[ā]-
6 ṉa[m*] tiru[k*]kuṭamukkil tiruk-
7 kiḻkkoṭṭattil [pa]-
8 ramasvāmikku ivvāṭṭaiy kum-
9 panāyaṟṟil viyāḻakkiḻamai pe-
10 ṟṟa a[viṭṭa]ttin nāṉṟu uṭaiyā-
12 ḷa[rai]•••• taṉ picca(ṉ)ṉāṉa [?]-
13 ••yaṅku••• araiyaṉ
14 vac[ca] ti[ruṉon]tā[vi]ḷakku 1 oṉ-
16 koṇṭu••••• tevaṉpuṟam
17 ••ā•••• ṟāṭi mātevaṉ
18 kāri [a]ṭṭakaṭa[va] ne••• iva-
19 .•• viḷakkum ca•••
20 .•• itu pa[nmā]heśvararakṣai [||*]
Hail ! Prosperity ! In the 8th year of (the reign of) king
Parakēsarivarman ——in this year——on the day of Aviṭṭa (Śravishṭhā) which
corresponded to a Thursday in the month of Kumbha of this year, .•• taṉ Pichchaṉ
alias .•• araiyaṉ •••• Uḍaiyār
[Gaṇḍarādittateri]ñja-Kaikkōḷa••• gave 96•• for one perpetual sacred lamp to (the
temple of) the god (paramasvāmin) of Tirukkīḻkōṭṭam at
Tirukkuḍamūkkil which was a dēvadāna of Pāmbūr-nāḍu on the
northern bank (of the Kāvērī). Having received these, the [shepherd]
Mādēvaṉ Kāri••• Dēvaṉpuṟam, shall measure out•• ghee•• lamp also. This is
placed under the protection of (the assembly of) all Māhēśvaras.
No. 132.——ON THE NORTH BASE OF THE SECOND PILLAR IN THE ROCK-CUT CAVE IN THE
PUNDARIKAKSHA-PERUMAL TEMPLE AT TIRUVELLARAI.
This unfinished inscription is dated in the 8th year of Parakēsarivarman
and registers a gift of [2]0 kaḻañju of gold for offerings to the god Kr̥shṇa and
his consort Rukmiṇī. The donor was Īrāyiraṉdēvi-Ammaṉār, the wife of
‘the lord who died on the back of an elephant’.
This is the earliest reference in
South-Indian Inscriptions to the worship of
Kr̥shṇa and
Rukmiṇī. By the clause ‘the lord who died on the back of an
elephant’ we have probably to understand Prince
Rājāditya who, in the large Leyden
grant, is stated to have met with his death on the back of an elephant in an encounter with
Kr̥shṇarāja (
i.e., the
Rāshṭrakūṭa king
Kr̥shṇa
III.)
King
Parakēsarivarman must, therefore, be identified with
either
Madhurāntaka Uttama-Chōḷa or with
Āditya-Karikāla II.
TEXT.
1 svasti śrī [||*]
kopparakesaripanmaṟkku yāṇṭu 8
āvatu tiruveḷḷaṟai periyaśrī-
2
koyilil śrīkr̥ūṣṇarkkum śrīrukmiṇippirāṭṭiyārkkum uṭaiyār āṉaimeṟṟu-3
ñciṉār deviyār irāyiraṉṟeviyammaṉār
kuṭuttapaṭi eḻutiyatu śrīkr̥ūṣṇarkku4
iraṇṭu vāvum aṣṭamiyum
saṅgrāntiyum innāḷ[ḷoṉṟaikku] nāṉāḻi nāṉāḻi arici-5
[y]āl amu[tu*]paṭimmutu ceyvikka vaitta poṉ
tiruveḷḷaṟaikallā[l*] mutala-6
.•• rupatiṉ kaḻañcum viḷakkoṉṟukku vaitta poṉ tiruveḷḷaṟai-kallālTRANSLATION.
Hail ! Prosperity ! In the 8th year of (the reign of) king
Parakēsarivarman, (the following) was engraved (i.e., recorded) as the
gift (made) by Īrāyiraṉdēvi-Ammaṉār, the consort of ‘the lord
who died on the back of an elephant’ (Uḍaiyār Āṉaimēṟṟuñjiṉār) to the
glorious (god) Kr̥shṇa and the glorious goddess Rukmiṇī in the
sacred big temple (periya-śrīkōyil) at Tiruveḷḷaṟai.
[Twenty] kaḻañju of gold (weighed) by the stone (called after)
Tiruveḷḷaṟai, were deposited for offering food prepared from four nāḻi of
rice to the glorious (god) Kr̥shṇa on each one of the (following) days
(viz.,) the two vāvu (?), Ashṭami (eighth tithi) and Saṅkrānti. And
for one lamp, was deposited•• gold (weighed) by the stone (called after)
Tiruveḷḷaṟai.
No. 133.——ON THE WEST WALL OF THE CENTRAL SHRINE IN THE ADIMULESVARA TEMPLE AT
TIRUPPALATTURAI.
The inscription is dated in the 8th year of Parakēsarivarman and refers to the
re-engraving of [?]tain documents of land-gifts made in the 18th and 20th years of the reign
of Parāntaka I. The original documents, which had been engraved on the steps
(paḍikaṭṭu) of the old central shrine of the temple of Tiruppāttuṟai had
become weather-worn and it is stated that the assembly of Uttamaśīli-chaturvēdi-maṅgalam ordered their restoration.
Among the boundaries of the lands granted are mentioned
Vīraśrī-Kāmugavadi, Ādichcha-vāykkāl, Kōdaṇḍarāmavadi and
Uttamaśīli-vāykkāl already referred to in the other inscriptions from
Tiruppalāttuṟai.
The ruling king Parakēsarivarman must be identified with one of the three kings,
viz., Ariñjaya, Āditya-Karikāla II. or Uttama-Chōḷa Madhu-rāntaka who bore that epithet, and ruled between Madiraikoṇḍa
Parāntaka I. and Rājarāja I. I am inclined to think that the reference is
probably to the last.
TEXT.
1 svasti śrī [||*]
kopparakesaripanma[r*]kku [y]āṇṭu 8
ā[va]tu ten-
2 karai brahmadeyam
śrīuttamaciliccaturvvetimaṅka[la]ttup pe-
3 ruṅkuṟisabhaiyom ittiruppāttuṟai
mahādevabhaṭṭā-
4 rakar paḻaiya śrīvimānattup pa[ṭi]k[ka]ṭṭil veṭṭina eḻuttuppaṭi
c[o]rtta-
5
paṭi ivvā[
ṇṭu ślā]
lekhai ceyta paricā[va]tu matiraikoṇṭa [k]opparake-[sa]-6 riparmma[r*]kku yāṇṭu 18 āvatu ivvūr uṭkuṟai
vīraśrīkāmuka[va]tikku meṟ-
7 kku āticcavāykkālukku vaṭakkukiḻakkuniṉṟum nālāṅ ka[ṇ*]ṇāṟ[ṟu]m
añcā-
8•••••
9 .••• iṟai i[ḻi]ccu it[teva]tāna[mākakkuṭutta nilam]•• n-[ni]lamum
10 ivvatikke me[r*]kku pālaivā[y*]niroṭukālukku vaṭakku
kotaṇṭarāmavati[kku] vaṭakkunokkina cer-
11 (v)vaikkuk kiḻakku āṟṟi[l*] niroṭukālukkut teṟkukiḻakkuniṉṟum 2
kaṇṇāṟṟu me-
12 ṟkkaṭaiya pātiyum 3 ka[ṇ*]ṇāṟum 4
ka[ṇ*]ṇāṟum 5 ka[ṇ*]ṇāṟumāka naṭuvu-paṭṭa nilamum
ūriniṉ-
13 ṟu vaṭakkunokkippona m[e]lai vaḻikku mekku uttamacilivā[y*]kkālukku
14 vaṭa[k]kut teṟkuniṉṟu muta[ṟca]tirattu vaṭakkiṭaiya muṭapuṟattu
akkiśarmma-
15 kra[ma]vitta[n] pakkal vi[laik]oṇṭu muḷarikuṭikiḻavan kumaraṉ
coḻappe-
16 raiyan iṟaiyiḻiccu cantrātit[ta]vaṟ iravum pakalum eriya
iraṇṭu nontā-viḷakki-
17 nukkāka vaicca nilam [?] orumāvum yāṇṭu 20 āvatu
tirumiḻalaikka[mu]tuvanila-
18 nārāyaṇan [vilaikoṇṭu] iṟaiyiḻiccu uccampotu tiruamitukkāka
kuṭutta nilamā-
20 kaṇṇāṟṟu uttamacilivāykkālukkutteṟku iraṇṭāñcatirattu
21 vaṭakkaṭaiya [?] 4 yil [me][r*]kkaṭaiya [?] oru māvum
ivvaḻikke me[r*]kku
22 iraṇṭāṅ ka[ṇ*]ṇāṟṟu ivvāykkālukke teṟku mutaṟcatirattu teṟ-
23 kaṭaiya viṟ[ṟu i]ṟaiyiḻiccu
a[r]ccanābhogamākak kuṭutta nilam
24 iraṇṭumācciṉṉa nilamum ūriniṉṟum vaṭakkunokkina melai-
25 vaḻikku meṟku mutaṟka[ṇ*]ṇāṟṟu uttamacilivāykkālukkut teṟku [mu]-
26 taṟcatirattu vaṭakkaṭaiya [?] nīkki itinoṭumaṭaiya iraṇṭumāvil
va[ṭa]-
27 me[r*]kkaṭaiya kuḷam kāṇiccinna nikki viṟṟu iṟaiyiḻiccit
tiruviḻāppuramākakku-
28
ṭutta nilam orumāvaraicci[nna] nilamu mātiruvatikkuk kiḻakku
pālaiTRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 8th year of (
the reign of) king
Parakēsarivar-man, we, (
the members) of the big assembly of the
prosperous
Uttamaśīli-chaturvēdi-maṅgalam (
which was) a
brahmadēya on the southern bank (
of the Kāvērī), made in this year the
following (
copies of inscriptions) according to the weathered writings
engraved on the steps of the old central shrine (
śrī-vimāna) of (
the god)
Mahādēva-Bhaṭṭāraka of this (
village)
Tiruppāttuṟai.
(L. 5.) In the 18th year of (the reign of) king Madiraikoṇḍa Parakēsarivar-man, the land which is not included in the uṭkuṟai of this village,
(which lay) to the west of (the path called) Vīraśrī-Kāmugavadi, to
the north of (the channel called) Ādichcha-vāykkāl and•• fourth and fifth
kaṇṇāṟu from the eastern side of•• was made tax-free and granted as a
dēvadāna••
(L. 10.) The western half of the second kaṇṇāṟu from the east and the ground
included in the third, fourth and the fifth kaṇṇāṟu, (lying) to the west of this
same path (vadi), to the north of the channel (called) Pālaivāy, to
the east of the field (śērvai ?) facing (the path called)
Kōdaṇḍarāma-vadi on (its) northern side and to the south of the channel
from the river.
(L. 12.) One mā of land made tax-free and granted for burning two perpetual
lamps day and night as long as the moon and the sun (endure), by Kumaraṉ
Śōḻappēraiyaṉ the headman of Muḷarikuḍi, after having purchased
(it) from Akkiśarma-Krama-vittaṉ of Muḍapuram. (This
was) to the west of the western road passing from (this) village facing northwards,
(and) to the north of (the channel called) Uttamaśīli-vāykkāl and
formed the northern side of the first śadiram from the south.
(L. 17.) In the 20th year (of the reign), Kamuduvaṉ Nīlanārāyaṇaṉ
of Tirumiḻalai purchased the following land, made (it) tax-free and granted
(it) for the sacred midday offerings:——One mā (of land) to the west of the four
mā on the northern side of the second śadiram which lay•• path running
westwards from the village and to the south of (the channel called)
Uttamaśīli-vāykkāl in•• kaṇṇāṟu.
(L. 21.) Also two mā and odd (chinnam) of land, was sold, made tax-free and given
(for worship) as archanā-bhōga. (The land was) to the west of this same path
and to the south of this same channel, forming the southern portion of the first
śadiram in the second kaṇṇāṟu.
(L. 24.) Also one and a half mā and odd of land, sold, made tax-free and given
(for festivals) as tiruviḻāppuram——(it being the balance left) after deducting
one kāṇi and odd of (land occupied by) a tank on the north-western side, from
the two mā (of land) adjoining the one mā which is (also) excluded and
lies on the northern side of the first śadiram to the south of (the channel
called) Uttamaśīli-vāykkāl, in the first kaṇṇāṟu to the west of the
western road which passes northwards from (this) village.
(L. 28.) To the east of (
the pathway)
Mātiruvadi••••• Pālai
——
No. 134.——ON THE NORTH WALL OF THE CENTRAL SHRINE IN THE VIRATTANESVARA TEMPLE AT
KANDIYUR.
This inscription which is dated in the 9th year of king
Parakēsarivarman Uttama-Chōḷadēva registers provision for food-offering made by
the officer Villa-vaṉ Mūvēndavēḷāṉ of Puduvūr in
Tirunaṟaiyūr-nāḍu, to the temple of Mahādēva (Śiva) of the
sacred Vīraṭṭāna at Tirukkaṇḍiyūr. Tiruk-kaṇḍiyūr is
one of the eight Vīraṭṭāna temples mentioned in the Dēvāram.
TEXT.
1
svasti śrī [||*] śrī[u]ttamac[o]ḻa[
devarāṉa]
kopparakesarivarmma[r*]kku yāṇṭṭu 9 [āva]tu tirukkaṇṭiyūrttiruviraṭṭānattu
mahād[eva][r*]kku tirunaṟaiyūr-ṇaṭṭu
putuvū[r] putuvū(r)ruṭaiyāṉ m[ā]yāṉ kāñca(ṉ)ṉāṉa [vi]llava[ṉ]-muve[nta]ve(ḷ)[ḷā](ṉ)ne[ṉ] tiru[vi]raṭṭāṉa[t*]tu
mahādevarkku oru [tirunaṉt]ā[viḷa]kku2
neyyāl erippataṟku[m] imahāde[va]rkku tiṅka(ḷ)ḷtoṟum eṉ
(p)piṟatta[n]ā-ḷḷā[ka] coti nāṉṟu perutiruvamutu c[
eyya candrā]
dityaval vaiytta [patteṭṭukkutta]lari[ci]
mukkuruṇikku nellu eḻukuruṇi ṉāṉāḻiyum naṟu ney urikku nellu
patakkum tayir amutu nānāḻikku nel-3
[lu]••• āḻimuḻākkum tūp[paruppu] i[ru]ṉā[ḻikku] nellu
kuṟuṇi muṉ[ṉā]ḻi[yum ca]ṟkarai [nāṟ]ppa[la]ttuk[kum v]ā(ḻ)ḻaippa[ḻam]•• [kku]
nellu [ku]ṟuṇi••• ruḻākkukku nellu•• nānāḻiyum aṭaiyamutu paṉṉiraṇṭṭukku nellu muṉṉāḻiyum viṟarurku nellu kuṟuṇi[yu]TRANSLATION.
Hail ! Prosperity ! In the 9th year of (the reign of) the glorious Uttama-Chōḷa-dēva alias king Parakēsarivarman, I, Māyāṉ Kāñjaṉ
alias Villavaṉ Mūvēndavēḷāṉ of Puduvūr residing in
Puduvūr, (a village) of Tirunaṟai-yūr-nāḍu,
(gave) for burning with ghee one sacred perpetual lamp to (the temple
of) Mahādēva of the sacred Vīraṭṭāna at Tirukkaṇḍiyūr
and for providing as long as the moon and the sun (endure), big (i.e., special)
sacred offerings to this Mahādēva (Śiva) of the sacred
Vīraṭṭāna, in each month on the day of Śōdi (Śvāti) which is the day
of my nativity, were given seven kuṟuṇi and four nāḻi of paddy for (i.e.,
to be con-verted into) three kuṟuṇi of rice cleaned ten or eight times;
one padakku of paddy for (one) uri of sweet ghee;•• and three uḻākku of
paddy for four nāḻi of curds; (one) kuṟuṇi and three nāḻi of paddy
for two nāḻi of good dhal; (one) kuṟuṇi of paddy for four palam
of sugar and••• plantain fruits; four nāḻi of paddy and••• for
(one) uḻākku of•••; three nāḻi of paddy for twelve areca-nuts and (one)
kuṟuṇi of paddy for firewood.
No. 135.——ON THE SOUTH WALL OF THE CENTRAL SHRINE IN THE UJJIVANATHASVAMIN TEMPLE AT
UYYAKKONDAN-TIRUMALAI.
This inscription is built in at the right end by a modern structure raised in front of the
Dakshiṇāmūrti shrine. Its importance consists in the Śaka and Kaliyuga dates which
it supplies and thereby fixes the period of Uttama-Chōḷa's rule.
TEXT.
1 svasti śrī [||*]śakarayā[ṇ]ṭu 901
[ka]liyugavarṣa[m] 40[8]0 śrīuttamacoḻadeva-
rāṉa kopparakesa•••••
2 ṭaikkā[y*] irupatum ilaiyamitu eṇpatum koṇṭu peruntiruvami[tu] ceytaru-ḷavum. [?]••••
3 śrī kaṇṭaṉavinācakaṉum tampiyum nilattu[kku va]ṭakku melpālkkellai
viṟṟāṉ nilattu••••••
TRANSLATION.
Hail ! Prosperity ! The Śaka year 901 (corresponding to the) Kaliyuga year 4080. The
glorious Uttama-Chōḷadēva alias king Parakēsa[rivarman]•• •••
shall be pleased to receive the big sacred offering•••• with twenty areca-nuts and eighty betel
leaves••••• to the north of the land (belonging to) Śrīkaṇḍaṉ
Avināśagaṉ and (his) younger brother. The western boundary•••• the land
(belonging to) the seller.
No. 136.——ON THE NORTH-WALL OF THE CENTRAL SHRINE IN THE KALYANASUNDARESVARA TEMPLE AT
NALLUR.
This fragmentary inscription is dated in the 10th year of
Uttama-Chōḷa. Tirunallūr is identical with Nallūr, a village 5 miles
south of Kumbha-kōṇam. Māṉakkuṟai Vīranārāyaṇaṉār was evidently
an officer of the king deputed to check the accounts of the temple of Tirunallūr.
TEXT.
1 svasti śrī [||*] śrīuttamacoḻarkku yā-
2 ṇṭu 10 āvatu tirunallūr mahā-
3 devaṟkku māṉakkuṟai viranārāyaṇanā[r]
4 śrīkāryyam ārācciyil uṭaiyār tirumu[kam]
5 [ko]ṭuvaṉtu śrīkāryyam ārāñcu viṭṭa ni
TRANSLATION.
Hail ! Prosperity ! In the 10th year of (the reign of) the glorious
Uttama-Chōḷa and during the inspection of the temple management
(śrīkāryam) by Māṉakkuṟai Vīranārāyaṇaṉār under the order of the
king (the following lands) were given to Mahādēva (Śiva) (of the
temple) at Tirunallūr, after due scrutiny of the temple business.
No. 137.——ON THE WEST WALL OF THE CENTRAL SHRINE IN THE NAGESVARASVAMIN TEMPLE AT
KUMBAKONAM.
The importance of the subjoined inscription consists in the astronomical details of date it
supplies and the name Vīranārāyaṇiyār which it gives as that of the queen of king
Uttama-Chōḷa. The record apparently registers a grant of land to the temple of
Tirukkīḻ-kōṭṭam (the present Nāgēśvara) at
Tirukkuḍamūkkil (i.e., Kumbhakōṇam).
The astronomical details of the date have been verified by Diwan Bahadur L. D. Swamikkannu
Pillai and found correct for the 13th year of the reign of
Parakēsari-varman
Uttama-Chōḷa. The given date corresponds to Friday 9th June A.D. 982.
TEXT.
1 svasti śrī |—— kopparake-
2 cariva nma[r*]kkiyāṇṭu [13] ā-
4 ṅkaḷ patiṉeṉppakkam
5
piṉāḷ mullam veḷḷi [po]-6 tu ivvāṇṭu ittiṅkaḷ
7 itu po[ḻu]titu paruvam [pā]-
8 mpūr nāṭṭuttevatā[ṉa]••••
9 kil muṉ ko••• ṉ pālāvaṉattu••
10 ivvū[r*] mulapa[ruṭ]aipperumakkaḷom [śrīu][t*]tamacoḻa-
11 r nampirāṭ[ṭi]yār••• rayar maka[ḷār] viranārāya-
12 ṇiyār tiru[ki]ḻkkoṭṭattup perumā[ḷuk]ku tirup[pa]-
13 ḷḷittāma[t]tukku•••• vilaikku viṟṟa
14 vilaiyāva• ivvūr•••• [mulaparu]-
15 ṭaipperu[ma]kkaḷ u•• ya• tu••••
16 k[k]ai[yi]ṉ [u]ḻakkiṉāle nāḷāl•••••
17 ḷiy[ā]l 24[va]raik kaṭṭiṉa••• kācu••
18 ṇañ ceytu [ku]ṭuppataṟkellai [kiḻ]pā[ṟ]kellai kavi[ṇiya]ṉ [ni]-
19 lattukkum•••••••
20 ṉ puṟampiyaṉ••••••••
21 melpāṟkellai••••• kuk kiḻakku••
22 paṭṭaṉ paṟpaṉā[paṉ] kovintaṉ strītaṉa nilattuk••
23 kecuvaṉum ta[mpiyum] nilattukku•••••
24 llaiyuḷḷa[ka*]p[paṭ]ṭa ni•• kkūṟṟa••••
25 tikkuṟaimai [uḷ]ḷaṭaṅka [u]ṇṇi[lam]oḻi[viṉṟi]••
26 yāvaṇañ ceytu [koṇṭu vilaipporuḷ]•••
27 raṇṭu ikkācu pa•••••
Hail ! Prosperity ! In the [13]th year of (
the reign of) king
Parakēsarivarman on the day of
Mūla, on a Friday in the second
(
or dark) fortnight and the 18th (
day) of the month of
Āṉi of this year, in the said year, month, day and fortnight, the great men of
the chief assembly (
mūlaparuḍai) of this village••• in the
dēvadāna [of
Tiruk-kuḍamūkkil] in
Pāmbūr-nāḍu•••
Vīranārāyaṇiyār daughter of••• and queen of the glorious (
king)
Uttama-Chōḷa•• ••for garlands to the god (
of the temple) of
Tirukkīl-kōṭṭam••• sold the following••• The great men of the chief assembly of
this village •••• (
one) uḻakku••• per day••••••
kāśu. (The following are)
the boundaries of••• sold and given:——the eastern boundary (
is)•••• of the land
belonging to
Kaviṇiyaṉ••• ••
Purambiyaṉ••• the western boundary••
east•• ••• the land which was the
strīdhana of
Paṭṭaṉ Paṟpanābhaṉ Gōvin-daṉ•• to the land of
Kēśavaṉ and (
his) younger
brother••• situated within (
these) boundaries••• including excess and deficiency
(
in measurement) and without excluding the land within (
uṇṇilam)•••
having executed the deed••• the sale amount•••
kāśu•••
No. 138.——ON THE SOUTH WALL OF THE CENTRAL SHRINE IN THE MAHALINGASVAMIN TEMPLE AT
TIRUVIDAIMARUDUR.
The importance of this inscription consists in the fact that it furnishes both the Kali-yuga year and the regnal year of king Uttama-Chōḷa and thus enables us to
fix the year of accession of this sovereign. Since the 13th year of the king corresponded to
Kali 4083 (= A. D. 981-82), it follows that he must have ascended the throne in A.D.
969-70. His latest year known so far is the 16th which brings the close of his reign down to
the date of accession of his successor Rājarāja I. which has been calculated and
found to be 985-6 A.D.
The name
Siṁhavishṇu-chaturvēdimaṅgalam given to
Kañjaṉūr shows
that the conquest of the Chōḷa dominion by the Pallava king
Siṁhavishṇu
so specifically claimed for him in the
Vēlūrpāḷaiyam plates,
must evidently have been based on actual facts.
TEXT.
1 svasti śrī [||*] kaliyuga varuṣam nālāyiratteṇpat[ tumuṉṟu
uttamacoḻa] rāki-
2 ya kopparakesaripanmaṟku yāṇṭu 1[3] āvatu
vaṭa[ka]-
3 rai nallāṟṟūrnāṭṭu brahmadeya[m] kañcaṉūrākiya
[siṃ]-
4
haviṣṇuccaturvvedimaṅgalattu peruṅkuṟipTRANSLATION.
Hail ! Prosperity ! In the 13th year of (the reign of) Uttama-Chōḷa
alias king Parakēsarivarman, (corresponding to) the Kaliyuga year four
thousand and eighty-three,•• the big assembly of Kañjaṉūr alias
Siṁhavishṇu-chatur-vēdimaṅgalam, a brahmadēya in
Vaḍagarai Nallāṟṟūr-nāḍu•• ••••
No. 139.——ON THE SOUTH WALL OF THE MANDAPA IN FRONT OF THE CENTRAL SHRINE IN THE
VATATIRTHANATHA TEMPLE AT ANDANALLUR.
This is an unfinished inscription, dated in the 14th year of
Parakēsarivarman. It
registers a grant of land, by
Śembiyaṉ Irukkuvēḷ alias Pūdi
Parāntakaṉ, to the temple at
Anduvanallūr Tiruvālanduṟai, which he had
himself built. The donor has been identified by the late Rai Bahadur Venkayya, with
Parāntaka-varman the son of the
Koḍumbāḷūr chief
Vikramakēsarin. Consequently king
Parakēsarivarman may be identified with
Uttama-Chōḷa.
TEXT.
1 svasti śrī [||*] namaśśivāya [||*]
kopparakecarivarmmaṟku yāṇṭu
2 14 āvatu kiḷiyūrnāṭṭu antuvanallūrttiruvālan-
3 tuṟaiy parameśva[ rar*] kku cempiyaṉ
irukkuveḷāyiṉa pūti
4
parāṉtakaṉ kaṟṟaḷi eṭuttu
[ja]latampro[kṣaṇa]ñ ceyta nā[ṉ*]-5
[ṟu] tevatānam ceytu kuṭutta ūr uṟaiyūrṟkūṟṟattu
eṭṭaraittaṉi-6 l muḷḷikkuṟumpil tevaritu paḻantevatānam veli nīkki miñcuc[ce]-
7 ytu kuṭutta nilam e(ḻ)ḻarai iv e(ḻ)ḻaraiyālum ceyta nivaṉtam [|*]ce-
8 ṉnaṭaikku oṉṟeykāle aṟaimāvum [tiru]viḷakku eṭṭu noṉtāviḷakkiṉu-
9 kku nilam iruveliyum māṇikaḷ nālvarkku veliyum caṅku iraṇṭukku pat-
10 tum kāḷam iraṇṭukku pattum ceyakaṇṭikai oṉṟukku mummāvaraiyum tirup-
11 paḷḷittāmam iraṇṭukkukkālum tirumeḻukku muṉṟukku eḻumāvaraiyum
12 ney a[mi]tu potu uḻakkāka nicati muḻākkāṉapaṭiyināl nilam mukkālum
13 karaṭikai oṉṟukkuk kālum tiruppatiyam pā
TRANSLATION.
(Line 1.) Hail ! Prosperity ! Obeisance to Śiva ! In the 14th year of (
the reign of)
king
Parakēsarivarman, on the day when
Śembiyaṉ Irukkuvēḷ alias
Pūdi Parāntakaṉ, having constructed a stone temple to the god (
paramēśvara)
at
Anduvanallūr-Tiruvālanduṟai in
Kiḷiyūr-nāḍu, sprinkled (
it)
with water (
i.e., consecrated it), (he) gave as
dēvadānam at
Muḷḷikkuṟumbu of
Uṟaiyūr-kūṟṟam in the (
plot of land
measuring) 8(1/2) (
vēli), the village (
i.e., land)
7(1/2)
(
vēli) which was the remainder (
left) after deducting the (
one) vēli of
old
dēvadāna (land) of the god. From these 7(1/2) (
vēli of land) the
(
following) arrangement (
nivanda) was made for temple expenses:——
(L. 7.) One (
vēli) and a quarter and half
mā for (
worship in) the
temple (
śeṉṉaḍai); two
vēli of land for eight sacred perpetual lamps;
(
one) vēli for four
māṇis; ten (
mā) for two conch
(
blowers); ten (
mā) for two trumpet (
blowers); three
mā and a
half for one (
who beats the) gong; a quarter (
vēli) for two sacred flower-garlands;
seven
mā and a half, for three coatings (
of the god) (with sandal-paste); three
quarter (
vēli) of land for 3
uḻakku of ghee daily at the rate of (
one)
uḻakku each time; a quarter (
vēli) for (
sounding) one
karaḍigai;•••
for [singing] the
tiruppadiyam.
No. 140.——ON THE SOUTH WALL OF THE GANESA SHRINE IN THE NEDUNGALANATHA TEMPLE AT
TIRUNEDUNGALAM.
The inscription is dated in the 14th year of Parakēsarivarman. It registers
the gift of the produce of a certain field in Kaḷarikuṟichchi, for expenses in
con-nexion with the fire oblations (agnikārya) in the temple at
Tiruneḍuṅgaḷam in Kavira-nāḍu. The king is probably identical with
Uttama-Chōḷa after whom Uttamaśōḻa-Brahmādhirāja mentioned in the
inscription, was so called.
TEXT.
1 svasti śrī [||*] kopparakesaripaṉmaṟkku yāṇṭu
patinālāvatu kaviranāṭṭu[t] tiru-neṭuṅka-
2 ḷattu mahādeva[r*]kku
uttamacoḻabrahmātarājakaṉmi cempiyaṉa vaṭapuṟaiyūr-
3 nāṭṭu muventaveḷārkkāy śrīkāryyam ārā[y*]kiṉṟa velveṭṭik
koviñjabhaṭ-ṭaṉ idd[e]va[r]-
4 kku nicata mu[ṉ*]ṟu sanddhiyum
agnikāryyattukku nivantañ ceyta paricāvatu
nāṅkaḷ i[ṉ]-
5
nāṭṭu kaḷarikuṟicci miyvākkāṉkaraiyāl eṅkaḷukku
āṭṭaivaṭṭamaṭṭakkaṭṭava nellu-6 ppaṉṉirukalamum koṇṭu potu araippiṭi (arai) ne[y*]yum meleriyu maṟṟum
a-
7 gnikāryyattukku veṇṭuvatu koṇṭu ceyvippomānom
ittirukkoyilu-ṭaiyom
8 itu paṉmāheśvara[ra*]kṣai ||——
TRANSLATION.
Hail ! Prosperity ! In the 14th year of (
the reign of) king
Parakēsarivar-man, Vēlveṭṭi-Gōvindabhaṭṭaṉ, who manages the temple business
(
śrikāryam) for
Śembiyaṉ Vaḍapuṟaiyūrnāṭṭu-Mūvēndavēḷār, a
servant (
kanmi) of
Uttamaśōḻa-Brahmādhirāja, thus made the following
arrangement for fire oblations (
agnikārya) (to be conducted) daily at the three
junctures (
of the day) (in the temple) of this god
Mahādēva (
Śiva) of
Tiruneḍuṅgaḷam in
Kavira-nāḍu. Receiving the twelve
kalam of paddy that shall be measured out annually to us from (
the field ?)
Mīyvākkāṉkarai in
Kaḷarikuṟichchi (
a village situated) in
this
nāḍu, we, the trustees of this sacred temple agree to secure for (
each)
time, half
piḍi of ghee,
mēleri (and) other things required
for the
agnikārya and have it performed. This (
shall be under) the protection of
all
Māhēśvaras.
No. 141.——ON THE WEST WALL OF THE CENTRAL SHRINE IN THE MASILAMANISVARA TEMPLE AT
TIRUMULLAIVAYIL.
This inscription which is dated in the 14th year of king
Parakēsarivarman Uttama-Chōḷadēva registers a gift of land to the temple at
Tirumullaivāyil by Śembiyaṉmādēviyār the daughter of
Maḻavaraiyar and queen of Gaṇḍarā-ditya-Perumāḷ. The land
was purchased by her from the assembly of Ambattūr in Ambattūr-nāḍu which was a subdivision of Puḻaṟ-kōṭṭam.
Tirumullai-vāyil and Ambattūr mentioned in the record are villages
in the Saidapet taluk of the Chingleput district.
The characters of the inscription are of a period much later than that to which the record
belongs. It is probably a copy
TEXT.
1
svasti śrī [||*]
kopparakesaraparmmarāṉa uttamacoḻatevarkku yāṇṭu
14(l)lā-vatu maḻavaraiyar makaḷār
śrīkaṇṭirātittaperumā[ḷ] te[vi]yār cempiyaṉ-māteviyār pakkal puḻaṟkoṭṭattu a[m]pattūrnāṭṭu ampattūr
sabhaiyo-2 m poṉ eṇpatiṉkaḻañcu koṇṭu iṟai iḻicci vaicca nilam kiḻeripaṭṭu mel-pāṟkellai [pā]ṇṭivāyttuṟaikkuk kiḻakkum teṉpā[ṟ*]kellai kirainal-lūr oḻuṟkai cāntikuṇṭilu[m]uṭppaṭa vaṭakkum kiḻpāṟkellai mu-
3
ṉaina[l*]lūrkku poṉa peruvatikku meṟkum vaṭapāṟkellai erikaraikku
teṟkum ivūr nāppākellaiyuḻṭpaṭṭa nilam patinaṟucāṇ kollā koyilāṉ-paṭṭi kuḻi āyirattiranūṟum
itiṉ kiḻaicceṟu kuḻi āyiramum4
itaṉ teṟkil meṭṭettam kuḻi āyiramum paḷḷakkaḻuval kuḻi aṟuṉūṟum
itaṉ teṟkil meṭṭettam kuḻi āyirattiruṉūṟum itaṉ vaṭakkil
maṇaliṭum koraikkuḻiyumuppaṭa kuḻi āyiramum puñcai viḷainilam
mārttumālai ko-5
llaiyuṭpaṭa kuḻa muvāyirattu iruṉūṟum āka kuḻi
oṉpatiṉāyirattu muṉṉūṟum nam[pi]rāṭṭiyā[r] cempiyaṉmāteviyārkku yiṟaiyiḻicci
viṟṟu kuṭuttom ampattūr sabhaiyom[|*] yiṉṉilaṅ koṇṭu
tirumullaivāyiluṭai-6 ya mātevarkku nicatam nāḻi eṇṇai aṭṭakkaṭavaṉāka aṭṭumiṭattu
taṉkūṭṭamuṭai-yāṉ vaṇṇakkaṉāṉa vayaṉacuntaraṉ iṉṉilattukku eṅkaḷ
eriyil talainīrum kaṭainīrum pāccikkoḷḷakkaṭavaṉākavum[|*]iṉṉilatti[l*]
meṉo-
7
kkiya maramum kīṉokkiya kiṇaṟum aṉupavikka peṟula[r]ākavum[|*]
iṉṉilaṅtaṭi yātoṉṟum pe[ca]pp[e]ṟātomākavum[|*] ipparita viṟṟu kuṭuttom ampattūr mah[ā*]sabhaiyom[|*]ivarkaḷ
paṇiyāl iv[vū]r mattiastaṉ cuṟṟi kaṇṭattaṭikaḷ[e]ṉ i-8
vai eṉ e[ḻu]ttu [|*] itu panmāhe[sararakṣai] uTRANSLATION.
(Line 1). Hail ! Prosperity ! In the 14th year of (the reign of) king Parakēsari-varman alias Uttama-Chōḷadēva, we (the members) of the
assembly of Ambattūr in Ambattūr-nāḍu (which is a subdivision) of
Puḻaṟ-kōṭṭam, having received eighty kaḻañju of gold from
Śembiyaṉmādēviyār, the daughter of Maḻavaraiyar and queen of the
glorious Gaṇḍarāditya-Perumāḷ gave the (following) land
(called) Kīḻēripaṭṭu after exempting (it) from (all) taxes.
(Its boundaries are):
the western boundary (is) to the east of (the ford)
Pāṇḍivāyttuṟai;
the southern boundary (is) to the north of the swamp (oḻuṟkai) of
Kīrainallūr including (the field called) Śāndikuṇḍil;
the eastern boundary (is) to the west of the big path leading to
Muṉainallūr; (and) the northern boundary (is) to the south of the
embankment of the tank.
(L. 3.) We (
the members) of the assembly of
Ambattūr exempted from taxes and
sold nine thousand and three hundred
kuḻi of land in all, (
measured) by the rod
(
equal in length to) sixteen spans (
śāṇ) and situated within the (
above
described) boundaries on the four sides of this village
, to
Nambirāṭṭiyār Śembiyaṉmādēviyār; (
viz.) Kōyilāṉpaṭṭi
(
field) (measuring one) thousand and two hundred
kuḻi: the land (
śeṟu)
to the east of this (
measur-ing one) thousand
kuḻi: high land
(
mēṭṭēttam) to the south of this (
measuring one) thousand
kuḻi: low
land (
paḷḷakkaḻuval) (measuring) six hundred
kuḻi: high land
(
mēṭṭēttam) to the south of this (
measuring) (one) thousand and two hundred
kuḻi: (land) to the north of this including
maṇaliḍu and
kōṟaikkuḻi
(measuring) (one) thousand
kuḻi: and land growing dry crops including (
the
field)
Mārttumālai-kollai (
and measuring) three thousand and two hundred
kuḻi.
(L. 5.) Having received this land Taṉkūṭṭamuḍaiyāṉ Vaṇṇakkaṉ
alias Vayaṉaśundaraṉ shall measure out daily (one) nāḻi of oil to
(the temple of) Mahādēva (Śiva) at Tirumullaivāyil and
(so long) as he measures, (he) shall (be entitled to) irrigate these lands
with first water (talainīr) and last water (kaṭainīr) from our tank, shall
enjoy (the right of) the trees growing overground and the wells sunk underneath in this
land. We shall not say anything prohibiting (the enjoyment of) these lands. We
(the members) of the big assembly of Ambattūr have thus sold (the
lands). I, Śūṟṟi Kaṇ-ḍattaḍigaḷ the madhyastha of this
village wrote this at the command of these (i.e., the members of the assembly of
Ambattūr). This is my hand (i.e., signature). (The assembly of) all
Māhēśvaras shall protect this (charity).
No. 142.——ON THE NORTH WALL OF THE CENTRAL SHRINE IN THE MANIKANTHESVARA TEMPLE AT
TIRUMALPURAM.
This inscription is dated in the 14th year and the 216th day
of
Kō-nōṉ-iṉmai-koṇḍāṉ while he was staying in his
golden palace (
poṉ-māḷigai) at
Kachchippēḍu. In his introduction to
South-Indian Inscriptions, Volume II, Part V, the late Mr. Venkayya surmised that
poṉ-māḷigai in the word
poṉ-māḷigai-tuñjiṉadēva must
denote the dancing hall of the god
Naṭarāja at
Chidambaram which is said to
have been covered with gold both by
Parāntaka I. and by an early Pallava
sovereign
. The reference in this inscription to the golden palace at
Kachchippēḍu seems, however, to indicate that the term
poṉ-māḷigai should
refer to the palace and not to the golden hall of the
Chidambaram temple. It is more
appropriate that the death of
Sundara-Chōḷa called
Poṉmāḷigai-tuñjiṉa-dēva should have happened in a palace instead of a temple.
The record is of much historical interest. It refers first to a grant of revenue in paddy
and in gold, made in the 21st and 22nd years of a Chōḷa king entitled
Toṇḍaimāṉāṟṟūr-tuñjiṉadēva, to the temple at
Tirumālpēru. The grant, was not entered in the revenue registers,
evidently by a mistake, and was therefore rectified in the 4th year of Parakēsa-rivarman, ‘who took Madirai and Īḻam.’ A fresh grant was also
made to the temple in the 36th year of this same king. This latter grant being misappropriated
by the assembly of Puduppākkam which was entrusted with the management of the gift, a
complaint was lodged before the king, here referred to as Kō-nōṉ-iṉmai-koṇḍāṉ, in the
14th year of his reign. The offending members were fined for the mistake committed and orders
were issued that the defaulting members of the assembly should in future conduct the trust
honestly.
Rai Bahadur V. Venkayya has fully discussed the contents of this inscription and their
historical bearing in the Madras Epigraphical Report for 1907, p. 71 f. He points
out that Toṇḍaimānāṟṟūr-tuñjiṉadēva, who preceded Parakēsarivarman
the conqueror of Madirai and Īḻam, could be no other than the latter's
father Āditya I., and that the title which means ‘who died at
Toṇḍaimāṉāṟṟūr’ must indicate that Āditya I., who was the actual
conqueror of Toṇḍai and the hero who deprived the Gaṅga Pallavas of the
last vestiges of their authority, died in the Toṇḍai country in the village
Toṇḍaimāṉāṟṟūr (i.e., the modern Toṇḍamanāḍ near Kāḷahasti).
It is not clear who king Kō-nōṉ-iṉmai-koṇḍāṉ was in whose 14th year the
present record was written. In identifying him it has to be observed that he rectified a
mistake which was committed in the 36th year of Parāntaka I. and which was brought to his
notice in his 14th year. Mr. Venkayya was inclined to identify
Kō-nōṉ-iṉmai-koṇḍāṉ with Āditya Karikāla (II) whose latest date
known from inscriptions, however, is his 5th year. Kō-nōṉ-iṉmai-koṇḍāṉ may
have been Rājakēsarivarman Gaṇḍarā-ditya, the immediate successor of
Parāntaka I. But the appearance of the same names among the signatories in this
record as well as in another document distinctly of the time of Uttama-Chōḷa, makes
it almost certain that the Kō-nōṉ-iṉmai-koṇḍāṉ of the Tirumālpuram
inscription is no other than king Uttama-Chōḷa.
The publicity given to the order by communicating it to the headmen of
all Brahmadēya villages, the residents of the Dēvadāna, Paḷḷichchanda,
Kaṇimuṟṟūṭṭu and Vēṭṭappēṟṟu villages in Maṇaiyil-nāḍu, the
long list of officers that held various public offices such as Āṇatti, Vāykkēḻvi,
Ōlai-nāyagam, Puravuvari, Varippottagam, Kaṇakku, Variyiliḍu, Paṭṭōlai and
Mugaveṭṭi who executed the order and witnessed the transaction, and the perspicuity
with which the facts themselves are detailed in the record, are worthy of note.
Of the villages mentioned Śiṟṟiyāṟṟūr and Puduppākkam may be
identified with Śittāttūr and Puduppākkam in the Walajapet taluk of the North Arcot
district. The terms puravu and iravu applied to the income in paddy have not been
clearly understood.
TEXT.
1 svasti śrī [||*] koṉoṉ i-
2 ṉmaiy koṇṭāṉ maṇai-
3 yilkoṭṭattu maṇaiyilnā[ṭ*]-
4 ṭārkkum brahmateyakki-
6 paḷḷiccantakkaṇimuṟṟu-
7 ṭṭuveṭṭappeṟṟūrkaḷilā-
8 [r]kku[m*] nakaraṅkaḷil[ā*]rkkum yāṇ-ṭu 10-
9
4 āvatu na 216 ṉāl kaccippe-10 ṭṭu nam viṭṭinuḷḷāl[p] poṉmā-ḷikai
11 ātipūmiyil nāmi[ru]kkac coḻamuven-
12 taveḷāṉ tirumālppeṟṟu m(ā)hā-deva-
13 ṟkku ma[ṇai]yilkkoṭṭattu maṇai-yilnāṭṭu-
14 c ciṟṟiyāṟṟūr caṅkappāṭikiḻāṉ kāṇi ni[k]-
15
kip puravu muvāyirakkāṭiyum iravu16 aiññūṟṟu aṟupattoru kāṭiyum poṉ irupatta[ṟu]kaḻa-
17 ñcaraiye mañcāṭiyun tevatāṉaiṟai-
18 yiliyāy ippuravum iravum poṉ-
19 ṉum tevarkku iṟuppatāka ikkoṭṭa ttup puricainā-
20 ṭṭup pirahmateyapputuppākkattu sa- [
bhaiyā] ṟkkut te-
21 vatāṉabrahmatecamākat toṇṭaimā-ṉāṟṟūrttuñciṉa uṭ[ai]-
22 yāṟkku irupattoṉṟāvatu kuṭuttu iru[pa]ttiraṇṭā[vatu piṭā]-
23 kai naṭantu śāsanam ceytukoṭuttu va-riiliṭā[tey kiṭa]-
24 nta ivvūrai matiraiyum īḻa[mu]ṅko-[ṇ]ṭa ko[pparakeca]-
25 ripa[nma]ṟku yāṇṭu nālāvatu tevatāṉa
brahmadeyamāka vari-
26 yiliṭṭa itaṉāl puravum iravum poṉ-ṉum putup[pā]-
27 kkattu [sa]bhaiyārey tevaṟkku i-ṟuttu
va[rāniṉṟā]-
28 rkaḷ icciṟṟiyāṟṟūr caṅkappāṭikiḻā-ṉ kāṇi[yā]l
[mu]-
29 talāy varukiṉṟa puravu muvāyirakkāṭiyum matiraiyum [ī]ḻa[mu]-
30 ṅkoṇṭa kopparakecaripanmaṟku yāṇ-ṭu
muppattāṟāvatu-
31 [ti]rumāṟpeṟṟu mātevaṟkey teva-tāṉa
iṟaiyili[yā]kavariyi[l]-
32 liṭṭu ipparicu kuṭutta iccaṅ[ka]ppāṭi-kiḻ[ā]ṉ kāṇiyaip
[putup]-
33 pākkattu sabhaiyār paṟṟiyuṇṭu tevarkku
yiṟaiyiṟātoḻi-
34 kiṉṟārkaḷeṉṟu tevakaṉmikaḷum [u]-ṇṇāḻikai[yu]ṭai-
35 yārum paṉmāyeśvararum vantu aṉiyā-[ya][mi]ṭukiṉṟārkaḷ eṉ-
36 ṟu namakkuccolla tirumālpeṟṟitte-[va]kaṉmikaḷ u[ṇṇā]-
37 ḻikai uṭaiyārkaḷaiyum paṉmāyeśvara-raiyum
putuppākkat[tu] sa-
38 bhaiyā[raiyum] aḻaittu nā[m ā]-rāynta iṭat[tu]
39 putuppākkattu sa-
40 bhaiyār ciṟṟiyāṟ[ṟū]-
41 rc caṅkappāṭikiḻā-
42 ṉ kāṇiyāl tevarkku
43 iṟaiyiṟātey teva[tā]-
44 ṉaṅkaḷai aṉupavit[tu]-
45 varukiṉṟamaiy i[cai]-
46 nta[m]aiyil putuppākka-
47 ttu sabhaiyā[rai]t ta-
48 ṇṭaṅ koṇṭu icca-
49 ṅkappāṭikiḻāṉ kāṇi-
50 [yāl pura]vu [mu]vāyirakkāṭiyum tiru-mālpeṟṟumā-
51 tevarkkup putuppākkattu sabhaiyā-rey
iṟuppa-
52 tāka ivarkaḷukke yāṇṭu 14 āvatu mutal teva-
53 tāṉappirahmateyamāy itaṉāl
puravu muv[ā]yirakkāṭi-
54 yum ciṟṟiyāṟṟuūrāl muṉṉiṟuttu varukiṉṟa puravu muvā-
55 yirakkāṭiyum iravu aiññūṟṟu aṟu-patto[ru]kāṭiyum
56 [poṉṉi] rupattaṟukaḻañcarai [y]e mañcāṭiyum [ā]ka[p] puravu
57 āṟā[yi]rakkāṭiyum iravu aiññūṟṟu aṟupatt[o]rukāṭiyum
58 poṉ irupattuaṟukaḻañcaraiye mañcāṭiyun tirumāl-
59 peṟṟumātevarkkupputuppākkattu sabhaiyār
iṟuppatākat
60 tevatānabrahmateyamāy iṟaiyili-[y]ā[ka]
variyiliṭṭukkoḷka-
61 [ve]ṉṟu nāñ colla naṅkarumamā-rāykiṉṟa
paruttikkuṭaiyā-
62 ṉ kotukulavaṉ cāttanāṉa parake-carimuven[ta]veḷā-
63 ṉum naṭuvirukkaip[pa]yalait tiyampakapa-ṭṭanu[m]
cikkaruṭai-
64 yāṉ nakkan kaṇicca[ṉā]ṉa coḻamu-ventaveḷānum
65 āṇattiyum vā[y]kkeḻviyumāykkeṭṭu nam [o]laiye-
66 ḻutum a[ṇ]ṇāṟṟūru[ṭ]aiyāṉ u-ttaramantiri
paṭṭālakaṉeḻu-
67 ttiṉālum nam olaināyakaṉ coḻamu-ventav[e]ḷāṉ
68 oppiṉālum pukkattiṭṭiṉpaṭi variyi-liṭṭukk[o]ḷkave-
69 ṉṟu naṅ karumamārāykiṉṟa parakecari-muventaveḷā-
70 (ṉ)nevap puravuvariccempiyaṉ uttarama- ntiriyā-
71 [ṉa iṟ]aiyāṉku-
72 [ṭi]t talaima[ka]ṉ ta-
73 ṇṭipūtiyum pavva-
74 ttirikkiḻavaṉ aṭi-
75 kaḷ nakkaṉum pe-
76 raraicūruṭaiyā(ṉ)-
78 karaṉum virāparaṇa[mu]-
79 ventaveḷāṉā[ṉa]
80 kaḻaṉivāyilu[ṭai]-
81 yāṉ veṉ[ṟā]ṉ
82 kaṟpakamum varip-
83 pottakam tiru[nā]-
84 lūr kiḻavaṉ tāḻi ca-
85 ntira[c]ekaraṉum muka-
86 veṭṭi paḻaṉakkuṭai-
87 yāṉ araiyaṉ••
88 yilum vittāruṭai-
89 yāṉ aṭikaḷ vi-
90 racoḻaṉum i[ṟai]-
91 yāṉceri uṭaiyā-
92 ṉ [pa]ṅkaṉ kaṭampaṉu-
93 m mukkuṟumpuṭai-
94 yāṉ kiruḻ(ṇ)ṇaṉ
95 irācātittaṉum
96 toṇṭaināṭṭu-
97 [p pu]ravuvaric cāt-
98 taṉūruṭaiyāṉ ni-
99 ṉ[ṟā] ṉakkaṉum ci-
100 [ṟu]kuṭaiyāṉ a[rai]-
101 yaṉ civakkoḻun-
102 tum [cem]pākkamuṭaiyā-
103 ṉ [ku]ṉṟāṭi tiruppo-
104 riyum [va]-
105 rippot-
106 takkaṇakku
107 . [m]eṉāraṇama-
108 ṅkala[ muṭai-
109 yāṉ]••
110 yāṉ ṟāḻi-
111 yum neṟkku-
112 ṉṟamuṭaiyā-
113 ṉ parañco-
114 tipaṭṭālakaṉu-
115 m variyilli-
117 ṭaiyāṉ cuva-
118 raṉ cāt[ta*]ṉum
119 paṭṭolaik kuṟicciyuṭaiyā[ṉ]
120 irāca[vi]ṉaiyāparaṇaṉum iruntu yā [ṇ]-
121 ṭu 14 āvatu nāḷ 21[8] ṉāl tiru-mā[ṟ]-
122 peṟṟu m(ā)hādevar
tevatāṉam [i]ṟaiyi[li]-
123 yāṉa taṅkaḷ nāṭṭuc ciṟṟiy[ā]ṟṟūr caṅka[p]pā-
124 ṭikiḻāṉ kāṇiyāl [puravu muvā]yi-[ra]kkā-
125 ṭiyum puricaināṭṭu brahma[teya]m putu-
126 ppākkattu sabhaiyāre iṟuppa-t[ā]-
127 ka ivarkaḷukku tevatāṉabrahmadeya-
128 [māy] itaṉālp puravu [mu]vāyirak-kā[ṭi]-
129 yum ciṟṟiyāṟṟūrā[re] ivarkaḷ muṉ-
130 ṉiṟuttuvarukiṉṟa puravu muvāyirak-
131 kāṭiyum iravu aiññūṟṟu aṟupat-
132 torukāṭiyum poṉ irupattaṟuka-[ḻa]-
133 ñcaraiye mañcāṭiyum āka [nel]-
134 lu āṟāyirattaññūṟṟu aṟupa-
135 ttorukāṭiyum po[ṉ]ni[ru*]patta-[ṟu]kaḻa-
136 ñcaraiye mañcāṭiyum tirumāl-
137 peṟṟu mahātevarkku putup[pākka]-
138 ttu sabhaiyāre iṟuppat[ā]ka [i]-
139 varkaḷukkuttevatāṉa[brahma]-
140 teyam variyi[liṭṭuk kuṭu]-
141 ttom ivai••[ā]-
142 tittaṉ āṉa miṉavaṉ [muve]nta-
143 veḷāṉeḻuttu••
144 ṭaiyāṉ nakkaṉ••
145 coḻamuventa•••
TRANSLATION.
(Line 1.) Hail ! Prosperity ! (
This is the order of)
Kō-nōṉ-iṉmai-koṇḍāṉ to the residents (
nāṭṭār) of
Maṇaiyil-nāḍu in
Maṇaiyil-kōṭṭam, to the headmen (
kiḻavar) of
Brahmadēya (villages), to the residents of the
Dēvadāna,
Paḷḷichchanda, Kaṇimuṟṟūṭṭu and
Vēṭṭappēṟṟu villages and to the
residents of towns:——
(L. 8.) On the 216th day of the 14th year (of our reign) we being on the first floor
of the golden hall (poṉ-māḷigai) within our mansion at Kachchippēḍu,
the officer Śōḻa-Mūvēndavēḷāṉ informed us thus:——
(L. 12.) “Śiṟṟiyāṟṟūr in Maṇaiyil-nāḍu (a subdivision) of
Maṇaiyil-kōṭṭam with (its income of) three thousand
kāḍi of puravu, five hundred and sixty-one kāḍi of iravu and
twenty-six and a half kaḻañju and (one) mañjāḍi of gold, excluding the
kāṇi of Śaṅgappāḍikiḻāṉ, was assigned as a tax-free dēvadāna
to (the temple of) Mahādēva (Śiva) at Tirumālpēṟu in the
twenty-first year of (the reign of) the king (uḍaiyār) who died
at Toṇḍaimāṉāṟṟūr, and was made over to (the members) of the assembly
of Puduppākkam which was a brahmadēya in Puriśai-nāḍu of this
kōṭṭam, as a dēvadāna and brahmadēya (with the stipulation) that
they should pay the said puravu, iravu and gold to the god.”
(L. 23.) “(This village) which was handed over in the 22nd (year of the
same reign) after its hamlets had been circumambulated and the (necessary) documents
executed, was not, (however), entered in the accounts (vari). It was registered
(subsequently) in the accounts (vari) as a dēvadāna and a
brahmadēya in the fourth year (of the reign of) king Parakēsarivarman,
‘who took Madirai (Madura) and Īḻam (Ceylon)’, and (accordingly) the
members of the assembly of Puduppākkam were themselves paying to the god, the
(said) puravu, iravu and gold.”
(L. 28.) “In the 36th year of (the reign of) king Parakēsarivarman,
‘who took Madiri (Madura) and Īḻam (Ceylon)’ the three thousand
kāḍi of puravu accruing as produce from the estate (kāṇi) of
Śaṅgappāḍikiḻāṉ in this (village of) Śiṟṟiyāṟṟūr, was
(also) entered in the accounts as a tax-free dēvadāna (in favour of) the same
(temple of) Mahādēva at Tirumālpēru.”
(L. 32.) “(Now), the managers of the temple (dēvakanmigaḷ), the men in charge
of (its) central shrine (uṇṇāḻigaiy-uḍaiyār) and all the
Māhēśvaras come and complain that the members of the assembly of
Puduppākkam have been misappropriating and enjoying this kāṇi of
Śaṅgappāḍikiḻāṉ bestowed (on the temple) in the above said
manner, without paying the taxes to the god.”
(L. 36.) On Our inquiry (into the matter) after summoning the managers of the temple
at Tirumālpēṟu, the men in charge of the central shrine, (the assembly of)
all Māhēśvaras and the members of the assembly of Puduppākkam, it was
found that the members of the assembly of Puduppākkam had been enjoying the
dēvadāna and had not been paying the taxes (derived) from the kāṇi of
Śaṅgappāḍikiḻāṉ in Śīṟṟiyāṟṟūṟ to the god. We ordered that a
fine be levied on the members of the assembly of Puduppākkam and that from the 14th
year (of Our reign) it (i.e., the kāṇi
of Śaṅgappāḍikiḻāṉ) be a dēvadāna and a brahmadēya of these
same (with the stipula-tion) that the members of the assembly of
Puduppākkam shall themselves pay to (the temple of) Mahādēva at
Tirumālpēṟu three thousand kāḍi of puravu on the kāṇi of
the said Śaṅgappāḍikiḻāṉ.
(L. 53.) (We also ordered) that this three thousand kāḍi of puravu (thus
settled), the three thousand kāḍi of puravu, five hundred and sixty-one
kāḍi of iravu and twenty-six and a half kaḻañju and (one)
mañjāḍi of gold which is (already) being paid on the village
of Śīṟṟiyāṟṟūr,——in all six thousand kāḍi of puravu, five
hundred and sixty-one kāḍi of iravu and twenty-six and a half kaḻañju
and (one) mañjāḍi of gold, shall be paid by the members of the assembly of
Pudduppākkam to (the temple of) Mahādēva at
Tirumālpēṟu and be so entered in the accounts as tax-free dēvadāna and
brahmadēya.
(L. 61.) Accordingly Kōdukulavaṉ Śāttaṉ alias Parakēsari-Mūvēnda-vēḷāṉ of Paruttikkuḍi who looks after Our affairs, the arbitrator
(naḍuvirukkai) Triyambaka-bhaṭṭaṉ of Payalai and Nakkaṉ
Kaṇichchaṉ alias Śōḻa-Mūvēn-davēḷāṉ of
Śikkar, being Aṇatti and Vāykēḻvi, received (this order). (The order
was) written by the Uttaramantri Paṭṭālagaṉ of Aṇṇāṟṟūr who
writes Our orders, and signed by Our Chief Secretary (Ōlai-nāyagaṉ)
Śōḻa-Mūvēndavēḷāṉ. (And) Parakēsari-Mūvēndavēḷāṉ who looks after Our affairs, having commanded the entry in the
registers in the terms (of the order) issued, Puravuvari
Śembiyaṉ Uttaramantri alias Taṇḍipūdi the headman
(talaimagaṉ) of Iraiyāṉkuḍi, Aḍigaḷ Nakkaṉ the headman (kiḻavaṉ)
of Pavvattiri, Udayadivākaraṉ (a native of) Pēraraiśūr,
Vīrābaraṇa-Mūvēndavēḷāṉ alias Veṉṟāṉ Karpagam of
Kaḻaṉivāyil, the Varippotta-gam (officer) Tāḻi
Śandiraśēgaraṉ the headman of Tiruṉālūr, the Mugaveṭṭi (officer)
Araiyaṉ•• of Paḻanakkuḍi, Aḍigaḷ Vīraśōḻaṉ of Vittār,
Paṅgaṉ Kaḍambaṉ of Iraiyāṉśēri, Kṟishṇaṉ Rājādittaṉ of
Mukkuṟumbu, Niṉṟāṉ Nakkaṉ of Śāttaṉūr, the Puravuvari of
Toṇḍaināḍu, Araiyaṉ Śivakkoḻundu of Śiṟuguḍi, Kuṉṟāḍi Tiruppori
of Śembākkam, the Varippottaga-kaṇakku (officer),•• Tāḻi of
[Mē]-Nāraṇamaṅgalam, Parañjōdi Paṭṭālagaṉ of Nerkuṉṟam, the
Variyiliḍu (officer) Śuvaraṉ Śāttaṉ of Uḍaiyūr and the
Paṭṭōlai (officer) Rājavijayābaraṇaṉ of Kuṟichchi,——being
present.
(L. 121.) In the 14th year and 218th day (of Our reign), the three
thousand kāḍi of puravu from Śaṅgappāḍikiḻāṉ's estate
(kāṇi)——a tax-free dēvadāna of (the temple of) Mahādēva at
Tirumālpēru in Śiṟṟiyāṟṟūr belonging to your naḍu, being
payable by the members of the assembly of Puduppākkam a brahmadēya
in Puriśai-nāḍu, (since it was given over) to them as a dēvadāna
and a brahmadēya, and the three thousand kāḍi of puravu, five hundred
and sixty-one kāḍi of iravu and twenty-six and a half kaḻañju and
(one) mañjaḍi of gold which these residents of Siṟṟiyāṟṟūr have
been previously paying (on the village of Śiṟṟiyāṟṟūr)——in all six thousand five
hundred and sixty-one kāḍi of paddy and twenty-six and a half
kaḻañju and (one) mañjāḍi of gold, shall (thus) be paid by the
members themselves of the assembly of Puduppākkam to (the temple
of) Mahādēva at Tirumālpēru. This was entered in the accounts and given over
to them as a dēvadāna and a brahmadēya.
(L. 141.) This••• the signature of Ādittaṉ alias
Mīṉavaṉ Mūvēndavēḷāṉ, Nakkaṉ•• Śōḻamūvēnda•• of••
No. 143.——ON A SLAB BUILT INTO THE FLOOR OF THE VERANDAH ROUND THE CENTRAL SHRINE IN THE
ADHIPURISVARA TEMPLE AT TIRUVORRIYUR.
This inscription which is dated in the 15th year of Parakēsarivarman Uttama-Chōḷa mentions Śeṉṉi-Yeṟipaḍaichchōḻaṉ Uttamaśōḻaṉ who was
probably an officer of the king. The first part of the name suggests that this chief would have
been connected with Śeṉṉi-yeṟi-paḍai, i.e., the warlike army of
Śeṉṉi.
TEXT.
1 svasti śrī [||*] śrīu-
2 ttamacoḻadevark-
3 kopparakesariva[ rmma-
4 ṟku] yāṇṭu patiṉaintā-
5 vatu uttamacoḻar [ti]-
6 ruvoṟṟiyūr mahād[e]-
7 varkku śrībalideva-
8 raiyum kāḷameṭ[ṭu]-
9 ṅ kavarippiṇākka[ḷ]
10 irupattunālvarkku-
11 k kavarikaiyyum [de]-
12 va[r]āyamey koṇ[ṭu]
13 poṉṉāle cey-
14 vittuk kuṭukkaveṉ[ṟa]-
15 ruḷucceyyac cey-
16 viyttiṭṭapaṭi[y] ceṉ-
17 ṉi yeṟipaṭaiccoḻa-
18 ṉuttamacoḻaṉe.
TRANSLATION.
Hail ! Prosperity ! In the 15th year of (the reign of) king Parakēsarivarman
the glorious Uttama-Chōḷadēva, Uttama-Chōḷa having been pleased to order
to make and present in gold to (the temple of) Mahādēva at
Tiruvoṟṟiyūr, (an image of) Śrībalidēva, eight trumpets, and
fly-whisks for the twenty-four fly-whisk-women from the taxes of the king, (these) were
made and presented (by) Śeṉṉi-Yeṟipaḍaichchōḻaṉ Uttamaśōḻaṉ•••
No. 144.——ON THE SOUTH WALL OF THE CENTRAL SHRINE IN THE APATSAHAYESVARA TEMPLE AT
ADUTURAI.
The inscription is dated in the 16th year of king Parakēsarivarman
alias Madhurāntakadēva Uttama-Chōḷa and states that the temple of
Tirukku-raṅgāḍutuṟai (i.e., the modern Āḍutuṟai
near Tiruviḍaimarudūr) was built of stone by the king's mother Uḍaiyapirāṭṭiyār
Mādēvaḍigaḷār alias Śembiyaṉ-mādēviyār and that
certain documents of grants made to the god in former times having become old and damaged were
now re-engraved on the walls of the newly-constructed temple.
The temple of
Tirukkuraṅgāḍutuṟai is already mentioned in the
Dēvāram and as such it should have been in existence in some form or other in the
seventh century A. D. It is not unlikely, therefore, that prior to the construction of it in
stone by the king's mother there was, perhaps, a smaller stone structure
with
inscriptions (
laksaṇha) on it. Consequently what is recorded here must refer to the
renovation of the temple by the queen mother. In this connexion it may be noted that two
inscriptions of the Pāṇḍya king
Mārañjaḍaiyaṉ which are
earlier in point of time than the present record and are also found on the temple walls, must
have been copies of older grants.
TEXT.
1
sva[sti]śrī|||-
śrīmaturāntakadevarāṉa śrī
utta[ma*]coḻarait tiruvayi[ṟu] vāytta uṭaiyapirāṭṭiyār
mātevaṭika[ḷārāṉa śrī]cempiyaṉmā[t]eviyār tirai-murnāṭṭu
tirukku[ra*]ṅkāṭu[tu]ṟai āḻvārkku eṭuppittariḷiṉa ittirukkaṟ-ṟa[ḷiyi]ley muṉpu [
ittevarku candr]
ātittaval ceytaṉa la[kṣa]ṇapaṭi kaṇṭu i-2 [v*]vilakṣaṇaṅkaḷ mūttupoka śrī uttamacoḻadevarāṉa
koparakecaripa[ṉ]maṟku yāṇṭu 16 āvatu kalmel [veṭṭiṉa]
|||-
TRANSLATION.
Hail ! Prosperity ! In this sacred stone temple which
Uḍaiyapirāṭṭiyār Mādēvaḍigaḷār alias the glorious
Śembiyaṉ-Mādēviyār who had obtained in her sacred womb the glorious
Madhurāntakadēva alias the glorious Uttama-Chōḷa——had
graciously caused to be built to the god (āḻvār) at Tirukkuraṅgāḍu-tuṟai in Tiraimūr-nāḍu, were engraved on stone, in the 16th year of
(the reign of) the glorious Uttama-Chōḷadēva alias king
Parakēsarivarman (such) lakshaṇas (i.e., inscriptions ?) as were made to this
god in former times (to last) as long as the moon and the sun, and which
lakshaṇas on examination were found to have become old.
No. 145.——ON A PILLAR LYING TO THE SOUTH OF THE TANK IN FRONT OF THE ADHIPURISVARA TEMPLE
AT TIRUVORRIYUR.
This inscription is dated in the 16th year of
Parakēsarivarman Uttama-Chōḷa. It refers to a scrutiny of accounts of the temple of
Tiruvoṟṟiyūr made in this year and registers the assignment of a gold salver to the
temple by the headman of
Eḻinūr in
Puṟaṅgarambai-nāḍu. The district in
which
Puṟaṅgarambai-nāḍu was situated is not given; but we know from other
records that it was in
Arumoḻidēva-vaḷanāḍu also called
Teṉ
Kaḍuvāy. The village of
Eḻinūr mentioned in the record may
be identified with
Eḻalūr in the Tirutturaip-pūṇḍi taluk of the
Tanjore district.
TEXT.
1
svasti śrī [||*]
śrīuttamacoḻatevarāṉa
koppara-2
keśaripanmaṟkku yāṇṭu patiṉāṟāvatu tiruvo-3 ṟṟiyūr āḷvār śrīkāryyamārāykinṟa coḻaṇā-
4 ṭṭup puṟaṅ[ka]rampaināṭṭu eḻi[ṉū]r kiḻavaṉ nanti[cu]ra(ṉ)ṉāṉa
pa[ra]-
5 kesariviḻupparaiyaṉ devarā[yamey] kūṭṭi
cantrātittavaṟ āḻvār-
6 kkamutuceyya iṭṭa poṉṉiṉ kuḻittaṭṭu oṉṟiṉāl niṟai paṇṭā[ra]-
7 kkallāṟ tuḷainiṟai eṇṇūṟ[ṟeṇ]pa[t]teṇkaḻa[ñ]cu[|*] itaṉuḷ
[va]ḷa-
8 ñciyar cīyan puṟava[ri]ṉirañ[ca]ṉan kāḷattukku māṇikkaceṭṭikkumāka
9
ut[tam]āgram iraṇṭu ka[la]ttiṉukku•• ḷi vaitta
pon tuḷai-10 niṟai [nāṟ]patiṉ kaḻañ[cu] [||*]
TRANSLATION.
Hail ! Prosperity ! In the 16th year of (
the reign of) the glorious
Uttama-Chōḷadēva alias king
Parakēsarivarman, Nandīśuran
alias Parakēsari-Viḻupparaiyaṉ, the headman of
Eḻinūr, (
a village) in
Puṟaṅgarambai-nāḍu (
which was a
subdivision) of
Śōḻa-nāḍu, who scrutinises the sacred business of the
god (
āḷvār) at
Tiruvoṟṟiyūr, assigned, after adding up the king's income,
one gold salver with pits, weighing eight hundred and eighty-eight
kaḻañju marked and
pure (
as tested by) the stone (
-weight) of the treasury (
paṇḍārakkal),
for offering food to the god, as long as the moon and the sun (
endure). In this (
are
included) the forty
kaḻañju of marked and pure gold deposited by
Śīyaṉ
Puravariṉirañjaṉaṉ, (
one of the) Vaḷañjiyar, for offer-ing two
dishes of superior food (
uttamāgram), (in order to secure merit) for
Kāḷaṉ and
Māṇikkaśeṭṭi.
No. 146.——ON THE SOUTH WALL OF THE CENTRAL SHRINE IN THE UMAMAHESVARA TEMPLE AT
KONERIRAJAPURAM.
This inscription is engraved below a group of sculptures reproduced on the accompany-ing plate. It states that, during the reign of Madhurāntaka dēva
alias Uttama-Chōḷa, his mother Mādēvaḍigaḷār alias
Śembiyaṉ-Mādēviyār caused to be built in the name of her husband
Gaṇḍarādityadēva, a stone temple at Tirunallam, i.e., the modern
Kōnērirājapuram, which is one of the ancient Śaivite places of worship mentioned
in the Dēvāram. The inscription serves as a key to understand the sculptures below
which it is engraved. The female figure kneeling down in a worshipping posture is queen
Śembiyaṉ-Mādēviyār and the one close to the liṅga is
Gaṇḍarāḍityadēva. The two figures behind the queen are her attendants. The name
Ādityēśvara-Mahādēva which occurs in other inscriptions of
Kōnērirājapuram indicates that it was derived from Gaṇḍarāditya.
TEXT.
1 svasti śrī [|=] kaṇaṭarādittadevar
teviyār mātevaṭikaḷ[ār]āṉa śrīcempiyaṉ-māteviyā-
2 r tammuṭaiya tirumakaṉār śrīmadhurāntakatevarā[ṉa]
[śrī]uttamacoḻar tirurā-jyañceyta-
3
ruḷāniṟkat tammuṭaiyār
śrīkaṇṭarādittadeva[r tirun]āmattāl tirunallamuṭai-yārkku-4 t tirukkaṟṟaḷi eḻuntaruḷuvittu ittirukkaṟṟaḷi[yiley]
tirunallamuṭaiy[ā]rait tiruvaṭitto-
5 ḻukiṉṟārāka eḻuntaruḷuvitta
śrīkaṇṭarādittade[va]r ivar |||u |||u |||u
TRANSLATION.
Hail ! Prosperity ! Mādēvaḍigaḷār alias the glorious
Śembiyaṉ-Mādēviyār, queen of Gaṇḍarādityadēva, constructed in the
sacred name of her husband (viz.,) the glorious Gaṇḍarādityadēva, a stone
temple to the lord (i.e., the god) of Tirunallam (at the time) when her
illustrious son, i.e., the glorious Madhurāntaka-dēva
alias the glorious Uttama-Chōḷa, was graciously ruling. This is (the
image of) the glorious Gaṇḍarādityadēva which was (caused to be) made
in this sacred stone temple in the posture of worshipping the sacred feet of the lord (i.e.,
the god) of Tirunallam.
No. 147.——ON THE SAME WALL.
This inscription again is a label explaining an image; and is engraved above and on the
sides of it.
TEXT.
1 svasti śrī [||*] śrīmaturānta-
2 katevarāṉa uttamacoḻa-
3 rait tiruvayiṟu vāytta
4
uṭaiyapirāṭṭiyār [|||t] tirukkaṟ[ṟa]-5 ḷi eṭuppitta [āla]ttūruṭai-
6 yāṉ cāttaṉ kuṇapattaṉāṉa
7 haracaraṇacekaraṉ ivar
8 paṭ[ṭa]ṅ kaṭṭiṉa p[e]r
9 rājakesarimuve
10 ntaveḷārivar |-
TRANSLATION.
Hail ! Prosperity ! This is Śāttaṉ Guṇabattaṉ alias Haracharaṇa-śēgaraṉ of Ālattūr that built the sacred stone temple of
Uḍaiyapirāṭṭiyār who had (obtained) in (her) sacred womb the
glorious Madhurāntakadēva alias Uttama-Chōḷa. The title with which
he was honoured (in his office) was Rāja-kēsari-Mūvēndavēḷār. (This is) he.
No. 148.——ON THE NORTH WALL OF THE CENTRAL SHRINE IN THE SIVAYOGANATHASVAMIN TEMPLE AT
TIRUVISALUR.
This inscription, which is fragmentary, registers the gift of a gold koḷgai set
with gems, to the god at Tiruviśalūr. The place is mentioned in the
Dēvāram. It is not known exactly what koḷgai means. Kombiṟ-koḷgai
occurs in the Tanjore inscriptions as an ornament for the tusk of Gaṇapati. Perhaps
koḷgai is the cover or mask which is generally put over the liṅga in Śiva
temples.
TEXT.
1
|| svasti śrī [||*]
ko
parakesari[pa]nmarāṉa
śrīkaṇḍharātitta[śrī]śrīmaturā[
ntakar]
ait ti-[ruvayi]ṟu vāytta
uṭaiya••••2
yaṉmahādeviyār tiruvicalūr
paramasuvāmikku a[bhi]ṣekam cey[vit]•• .
. [pa]ṇṭā[rat]til [ō]••3
ṉa [nāya]ṟṟu varakkāṭṭiṉatiruppoṟkoḷkai[y]
melaik[kaṇ]ṭam 1 ṉālp pe . •••• ṉṉūṟṟu
a[y]-4 [m]pattu ay[ñkaḻa]ñcu itil eṟiṉa māṇikkam oṉṟu itiṉaiccūḻa
e[ṟi]ṉa vayiram•••• vaiccai•••
5 ttu cuṟṟuppalacaviyuntūkaḻumā 4[1]73
nālāyi[rattu] orunūṟṟu eḻupattu mu[ṉ]••• ḷḷikke•••
TRANSLATION.
Hail ! Prosperity ! Uḍaiya[pirāṭṭiyār Śembi]yaṉ-Mahādēviyār who had
(obtained) in (her) sacred womb king Parakēsarivarman alias the
glorious Madurāntaka (the son of) the glorious Gaṇḍarāditya,
deposited••• (one) sacred gold koḷgai in the treasury, [on the day] when she
bathed the great god at Tiruviśalūr. On the upper kaṇḍam (of it) (there
were)•• three hundred and fifty-five kaḻañju of gold. On this was set one ruby
(māṇikkam); surrounding this were set•• diamonds (vayiram)•••••••
palaśavi and tūgaḻumā (?) all round. (The whole weighed) 4,173——four
thousand one hundred and seventy-three.•••
No. 149.——ON THE SOUTH WALL OF THE CENTRAL SHRINE IN THE SIDDHANATHASVAMIN TEMPLE AT
TIRUNARAIYUR.
This inscription, which is built in at the beginning, registers a gift of land for
offerings by the mother of king Uttama-Chōḷa, to the temple of
Siddhēśvaramuḍaiya- Mahādēva at Tirunaṟaiyūr
which was a brahmadēya in Tirunaṟaiyūr-nāḍu. The place is one
of those mentioned in the Dēvāram and is situated in the Kumba-kōṇam
taluk of the Tanjore district. It may be noted that the queen mother is here
called Pirāṉtakaṉ-Mādēvaḍigaḷār.
TEXT.
1
.•••• ṉa śrī uttamacoḻa[de]varait tiruvayiṟu
vāytta uṭaiya-pirāṭṭiyār śrīpirāntaka[ṉ]mātevaṭikaḷārā[na
śrīcempiyan]māteviyār tiru[naṟai]yūrnā[
ṭṭu brahmate]
yam tirunaṟaiyūr siddheśvaramuṭaiya mahā[te]-varkku tiruvamutukkum ti-2 .••••• ta nila [9] veli itaṉāl ceyyum pala
nivantamā[vatu] mūṉṟu potiṉukku tiruvamutarici••••• [p]o-ti[ṉu]kkuṅ
ka]ṟiyamu]tinukkum• muṉṟu (po)poti[ṉu]kkum neyya-mutuṉā••• mu[ṉṟu]
potiṉukku aṭaikkāy
3 .••••• ṇamukkaiciṉā•• muṉṟu potum amutu ceyya vāḻaippaḻam 13
ṉā•• muṉṟu••• [kkum] caṟkarai•• ārātikkum [pirāma]ṇaṉ 1 kku
kappaṭamutaluḷpaṭa 8 patināḻi nel tirununtāvi[ḷa]kku•• citārikku
kaṟ-
4 .••••• taṉa•• ney••• pāl••• tayi[r*]•• pori•• tiru•••••
vaiyiṟṟu [koṇṭu]
stapaṉatravyaṅkaḷukku•jalapavitramuṭpaṭa
maṟṟu veṇṭum• ••• kalaca-
5 .••••• m . maṟṟum veṇṭum kalacamu cey kucavanukku• tiruccuṇṇamiṭikkum potu••••
cuṇṇamiṭi•• ku ••• ṉaiyaṭṭum••• pālikaikkiḻaṭṭa•• muḷaiy-k[ki]
veṇṭu vastukkaḷuk[ku]• puṇyāha[m*]
ceyum brāhmaṇa-
6 .•••• caṟkarai 5 palattiṉāl•• vāḻaippaḻam 35
aṭaikkāyamutu••• kku•• ṟukkup palakāyam āka••••
saṅkirāntirnukku••• āka samkirānti- .•
ṉā••• uttama
7 eḻuntaruḷu[m] tevaṟkkucciyam potaikku tiruvamutinukku arici• ivvaṇ-ṇattāl ai ru kaṟi amutinukku••
8 āka ōrāṇṭu••• kku•• tiruviḻāṉāḷāl uṇṭaḻivinukku ••• āka
nittallaḻivukkum sam[kirā]-
9 nti 12nukkum pariccaṭṭamīraṇaiyinukkum tiruviḻāeḻuntaruḷun tevarkkum
tiruviḻā-uṇṭaḻivukkumāka celavāṉa
10 .•• itunukku nivantamāvatu tirunaṟaiyūr nāṭṭu melaṭavāy tevatāṉa-māka iṟaiili ceytu
11
uṭaiyār kuṭutta nilamā[va]tuTRANSLATION.
(Line 1.) Hail ! Prosperity ! Uḍaiyapirāṭṭiyār the glorious Pirāntamaṉ-Mādēvaḍigaḷār alias the glorious Śembiyaṉ-Mādēviyār who
had obtained in (her) sacred womb [king Parakēsarivarman] alias the
glorious Uttama-Chōḷadēva, (gave) [6] vēli of land for
offerings•••• to (the god) Siddhēśvaram-uḍaiya-Mahādēva at
Tirunaṟaiyūr which was a brahma-dēya in
Tirunaṟaiyūr-nāḍu. The several (items of) expenses to be met from
this (land) are as follow:——
(L. 2.) Rice for sacred offerings (to be made) three times (a day)••• •• for
vegetable offerings•••••• ghee-offering, three times••••• arecanuts for three times••••
13 plantain fruits to be offered three times; sugar for three times••• ten nāḻi of
paddy for (the expenses of) one Brāhmaṇa who performs worship, including the cost
of (his) cloth; sacred lamp••••• for śidāri••• ghee •••
milk•• curds•• fried paddy••• receiving these•••• including jalapavitra and
(other) things required for bathing (the god)•••• and for the potter who makes
the required pots, when scented powder is pounded••••• pound the scented powder•• ••• to
spread below the pālikai•; for the necessary things to (raise the) sprouts . .;
for the Brāhmaṇa who performs the puṇyāha•• for 5 palam of sugar ••; plantain
fruits 35•; arecanuts••; different spices•• thus for•• Saṅkrānti•• Saṅkrānti••
superior•• ;•• rice for sacred offerings at midday to the god who presents himself•• ; at this
rate for five vegetable-offerings• ; in all, for one year•• for the expenses of feeding on
festival days•• ; thus the•• spent for the daily expenses, for the 12 Saṅkarāntis, for the
two pairs of sacred cloths (pariśaṭṭam), to the god who presents himself in festive
procession and for the feeding expenses on festival days; the arrangement made for this is as
follows:——(The village) Mēlaḍavāy in Tirunaṟaiyūr-nāḍu,
which the king (uḍaiyār) gave as a tax-free dēvadāna land is the
following.
No. 150.——ON THE NORTH WALL OF THE CENTRAL SHRINE IN THE ADIMULESVARA TEMPLE AT
TIRUPPALATTURAI.
This is a record of the time of Parakēsarivarman Uttama-Chōḷa and registers a
grant of land to Dayāparappērambalam built in the temple (?) at Tirup-pāttuṟai. The assembly of Uttamaśīli-chaturvēdimaṅgalam,
i.e., the present Uttamaśīli village in the Trichinopoly district, received the gift
and made it tax-free. Dayāparappērambalam herein mentioned was probably the name
of a hall where the village assembly used to meet.
TEXT.
1
svasti śrī [||*]
kopparakesariva[r]mmarāna śrī
uttamacoḻarkku yāṇṭu••2 brahmadeya[m] śrī
uttamaciliccaturvvetimaṅka[la]•••
3
.•••• vā[su]devaṉum••••••6 yāka i••• mivar vilaikoṇṭa nilam•••••
7••••••
8 .• ri cantiran viṣṇubhaṭṭan uḷḷiṭṭa catukkattārkkuppaṭṭa
añcām [pāṭa]-kam••••••
9 .•• [m]e[k]kaṭaiya ivar vilaikoṇṭa nilam [?] ivvorumāvaraic-ceyumivvūr
10 .••• ttu ivar eṭuppicca
dayāparapperampalattukku
ampalappuṟamākak koṇṭu i•
11 iṟukkiṟa taram 8 āya nilam [?] ivvaraikkāṇi muntirikai
nilattukkum taṭṭi-[ṟaiyā]-
12 ka vanta kācu 5 añcum kaiyile koṇṭu mun cuṭṭappaṭṭa
orumāvaraicceyum cantirā[titta]-
13 val iṟaiyiliyāka paṇiccu nilamutalum pottakattum iṟaivāṭṭi
tiruppāttuṟai
14
[śrī]vimānattē [ślā]lekai ceytu i[n]nilam
ce[n*]nir veṭṭiyum epperp-paṭṭa iṟaiyum ka-15 ṭamai yillāmai[yi]l iṟaikā[ṭṭi]l sabhai [y]e[ṭu]kka[p]pontum
tiruppātam
16 pera pon 50m pontu [mu]ntu[ṟṟāre]maṉṟappeṟuvārākavu
manṟina
17 pon maṟaiyili iṟuttum [pi]ntaiyuminnilam iṟaikāttukkuṭuppo-
18 mānom peruṅkuṟi sabhai[y]om[||*]
TRANSLATION.
Hail ! Prosperity ! In the•• year of (the reign of) king Parakēsari-varman alias the glorious Uttama-Chōḷa••• the glorious
Uttamaśīli-chaturvēdimaṅgalam (which was a) brahmadēya•••
Vāsudēvaṉ and •••• the land purchased by these••• Having received
(this) one mā and a half śēy of land which they had purchased (and
which was) on the western side ••• the fifth pāḍagam belonging to Śandiraṉ
Vishṇubhaṭṭaṉ and his group of śadukkam-owners,——as an ambalappuṟam
(i.e., gift for the maintenance of an ambalam) to the (hall called)
Dayāparappērambalam which they had built•• in this village; and having received on
hand the 5 five kāśu of taṭṭiṟai (derived) from this half kāṇi and
(one) mundirigai of assessed land of the 8th taram (class),——ordered the said
(land) of one mā and a half śēy to be tax-free, as long as the moon and
the sun (endure); caused the deduction of taxes (to be entered) in the land
register (nilamudal ?) and the tax register (pottagam) and had (the
transaction) engraved on stone on the sacred central shrine (śrīvi-māna) of (the temple at) Tiruppāttuṟai. Since this land is not
liable to pay śeṉṉīrveṭṭi and all other taxes, if (any) tax is shown
(against it), (the said persons) shall pay a fine of 50 kaḻañju of gold which
the assembly would decide for being credited to the sacred feet (of the king). Even
after paying the gold demanded in full (maṟaiyili), still we (the members) of
the big assembly shall guard this land against (payment of) taxes.
No. 151.——ON THE SOUTH AND EAST WALLS OF THE CENTRAL SHRINE IN THE UMAMAHESVARASVAMIN
TEMPLE AT KONERIRAJAPURAM.
This and the next number together constitute one record of Parakēsarivarman who is
identical with Madhurāntaka Uttama-Chōḷa. The object of the inscrip-tion is to register the grant of certain lands to the temple at Tirunallam in
Veṇṇāḍu, which had been constructed of stone by queen
Śembiyaṉ-Mādēviyār in the name of her husband Gaṇḍarāditya. Prior to
the date of this record she is stated to have laid out a new flower-garden for the temple by
purchasing lands from the assembly of Tirunallam and getting them exempted from
payment of taxes and to have increased the original provision for feeding Brāhmaṇas in the
temple. The king also granted in the 3rd year of his reign two vēli of land for the
upkeep of the garden and in the sixth year a further 16 vēli for the expenses in
connexion with the feeding of Brāhmaṇas (ll. 24 to 26).
In the 7th year and 240th day of his reign when the king was encamped
at Pichchaṉkōyil, one of his executive officers named Parakēsari Mūvēnda-vēḷāṉ informed the former that the gift for feeding Brāhmaṇas was not
sufficient and that a further gift of 12 vēli of land had to be made. This was done
accordingly in the 7th year of reign (ll. 23 to 40). A detailed description of the boundary
line of the two vēli and the 12 vēli of land respectively granted for the
maintenance of the flower-garden and the feeding house is given in 47 lines (ll. 51 to 98). The
privileges and exemptions granted in favour of these two lands occupy lines 99 to 115. With
line 116 commences a new grant dated in the 8th year and 143rd day of the same king when he was
encamped at Kāṟaikkāṭṭu Paṉaiyūr. The request now was for the regulation of the
expenses for all the income derived from the dēvadāna lands of the Tirunallam
temple. Accord-ingly, on the 151st day of the same year the king ordered that
specified amounts of gold and paddy collected as tax on the dēvadāna
lands of Tirunallam were to be deducted from the general revenue and that the number
of Brāhmaṇas who were fed in the feeding house be raised from 25 to 40, the additional
expense being met from the remaining balance under a certain item provided for in the old
regulations.
This brings us to the end of No. 151 which is engraved on the last section of the south wall
and the adjoining section on the east wall of the temple which itself faces west The two next
sections on the east wall, two lines on the top of the north wall and a portion again of the
east wall seem to contain the continuation. Consequently, on account of the
irregular arrangement on the walls, this continuation is treated separately as No. 151A. It
describes the regulated expenses referred to at the end of No. 151. As many as 4,151
kalam of paddy and lands, whose measurements are given in great detail, were provided
for, in order to maintain the regular service in the temple, such as, the various dishes of
oblations to the images, sandal paste, incense, lamps, the śrībali-ceremony held on
the natal star Jyēshṭhā of queen Śembiyaṉ-Mādēviyār, feeding
Brāhmaṇas, pay (with cost of clothing) of the worshipper, the festivals
Mārgaḻi-Tiruvādirai and Vaigāśī-Viśāgam, the pay (with cost of clothing)
of Brāhmaṇas who crushed sandal, the Brāhmaṇa servants who held the canopy (over the
images) and rendered other necessary service, servants who picked up flowers and strung them,
servants who swept the sacred temple and smeared it with cowdung, musicians, trumpeters,
conch-blowers, watchmen of images, reciters of the Tiruppadiyam hymns, Brāhmaṇas who
attended to the general management of the temple (kōvil-vāriyam), the temple
accountant of the potter caste, the potter who supplied pots, the dyer (?) who dyed the sacred
cloth (for the images), the Brāhmaṇa who carried the water from the Kāvērī for the
sacred bath, the official auditor who checked the temple transactions under orders of the king,
temple repairs, the monthly sacred baths and the ceremonies on eclipses, renewal of screens and
canopies, the purifi-catory ceremony called Jalapavitra, annual renewal of
sacred cloths, the astrologer who recited the astronomical changes every day and carried the
calendar (nāḷōtai) with him, the pay (including cost of clothing) of the gardeners
and of their assistants, the temple architect, the carpenter and the blacksmith, special
worship for the images of Tripuravijaya, Vrishabha-vāhana and Gaṇapati and the
sacred bath with the five articles, viz., milk, curds, butter, sugar and honey. The
extent of the houses occupied by the temple servants, hymners. priests, musicians, the temple
manager and others, is also recorded.
The several officers of the king who legalised the grant by affixing their signatures, the
immunities granted to and the privileges enjoyed by the donee,
viz., the
present
Umāmahēśvara temple at
Tirunallam, are of very great interest. The
officers mentioned are the councillors (
Karumam-ārāyum), revenue officers
(
Puṟavuvaṟi), officers (
in charge) of revenue registers
(
Vaṟippottagam), revenue accountants (
Vaṟippottaga-kaṇakku), revenue clerks
(
Variyiliḍu), Mugaveṭṭi, Paṭṭōlai and the Chief Secretary
(
Ōlaināyagam). The privileges and immunities granted are almost the same as those
mentioned in Vol. II, pp. 512 and 530 f. The scheme of the document was apparently a model on
which the later grants recorded on the large Leyden copper-plates
and other
similar ones were drawn up.
TEXT.
1 svasti śrī [||*] uṭai[yapi]rāṭṭi[yār ce]m[piya]ṉ]māte[vi]yār
veṇṇāṭṭu ti[runalla]ttu mahā[de]var koyil ṣriga-
2 ṇḍarādityaṉeṉṉun[ti]runāmattāl
tirukkaṟṟaḷiyākac ceyvittaru[ḷu*]kiṉṟār [|*] devarkkut
[tirunantavā]ṉamāka ve-
3 ṇṭum nilamivvūrc cavaiyārnilattiliṟaiyiliyāka vilaik[kaṟa] ko[ṇṭu]
ceyta na[nda]vāmai
4 śrīgaṇḍarādityaṉuḷḷiṭṭa nantavāṉaṅkaḷukkup paṇiceyyumā[ḷ]
nālvarkku koṟ-ṟu[kku]m [puṭavai]-
5 mutalukkumāka veṇṇāṭṭuk kiḻaṭukuvilai nilamiruveliyiṉāl kā[ṇiyā]-
6 ṉa n[e]llirunūṟṟirupattunāṟkalamum yāṇṭu mūṉṟāvatu mutal
nantavāṉappuṟamā-
7 y devadānaiṟaiyiliyāka variyiliṭṭukkuṭukkaveṇṭumeṉṟu
namakkuccolla [|*]
8
veṇṇāṭṭuk kiḻaṭukuvilai nilamiruveliyum muṉṉuṭaiyārai [māṟṟit]-9 k kuṭinikakikkārāṇmai miyāṭciyuḷḷaṭaṅkat tirunallattu
mahādevarkku nandavā-
10 nappuṟamāy devadāṉa iṟaiyiliyākavumitaṉālevvakaippaṭṭa
antarāya-
11 mumiṟātitāka sa[r]vvaparihāram peṟavum yāṇṭu muṉṟāvatu
mutal variyili-
12 ṭṭukkoḷkaveṉṟu nāñ colla[|*] naṅ karumamārāykiṉṟa koṉūruṭaiyaṉ
pa-
13 rameśvaraṉaraṅkaṉāṉa irumuṭiccoḻamuventaveḷāṉum
ciṟṟiṅkaṇuṭaiyāṉ koyil-
14 [mayilaiyāṉa] maturāntakamuventaveḷāṉum paruttikkuṭiyuṭaiyāṉ
kotukulavaṉ cāt-
15 taṉāṉa parakecarimuventaveḷāṉum āṇattiyālum puravuvari
iraiyāṉkuṭittalai-
16 makaṉ taṇṭipūtiyāṉa cempiyaṉuttaramantriyum
neṟkuṉṟamuṭaiyāṉ parañcotinila-
17 ṉāṉa anantavikramamuventaveḷāṉum
kiraikkaḷḷūruṭaiyāṉaraiyaṉ kaṟpakamāṉa
18 virāparaṇamuventaveḷāṉum vāykkeḷviyāluṅ keṭṭu nammolai
yeḻutum ve[ḷā]-
19 ṉ maturāntakaṉeḻut[ti]ṉālum nammolaināyakaṉ veḷāṉ kaṇṭarāticca-ṉoppiṉālum pukka keḷvippa-
20 [ṭi] yāṇṭu muṉṟāvatumutal nantavāṉappuṟam devadāṉa
iṟaiyiliyāka variyiliṭ-ṭukkuṭutta taṅkaṇāṭṭu ki[ḻa]-
21
[ṭa]kuvilai nilamiruveliyum paṭākainaṭappippatākavum
yāṇṭeḻāvatu nāḷiru-nūṟṟunāṟpatiṉāl kaṭampūriṉ vaṭa-22 [k]kuppiccaṉkoyil viṭṭa viṭṭiṉuḷḷāl muṉpiṟkūṭattu nāmirukka naṅkaruma-mārāykiṉṟa parakecarimuventaveḷā-
23 ṉ uṭaiyapirāṭṭiyār cempiyaṉmāteviyār veṇṇāṭṭu
brahmadeyam tiru-nallattu mahāde[var]
koyil
24 śrīgaṇḍarādityaṉeṉaṉum tirunāmattāl tiruk[ka]ṟṟaḷiyākac
ceyvittaruḷi ide- varkku ve[ṇṭu]m nivan-
25 tamellām paḻampaṭi meleṟṟamākac ceytaruḷi iṅkeyuṭaiyārkkāka nicatamiru-pattaiy[ var br] āhmaṇar
26 candrādityavat uṇpatākac cālaiyum vaittaruḷiṉārittevarkku
nivantap[pa]ṭi veṇṭu nellukku ittevar
27 paḻantevatāṉamāṉa pūṅkuṭi nilam paṉṉiruveliyiṉāl muṉ
devarkku nikki irukkakkaṭava pañcavāram nel-
28 lu aṟunūṟṟukkalamum muciṭṭaikkuṭi nilam nālveliyiṉāl
devarkku nikki iṟukkakkaṭava pañcavāran[e]lli-
29 runūṟṟukkalamum idevarkke yiṟuppatākak kuṭinikki
iṟaiyiliyāka yāṇṭāṟā-vatu mutal variyiliṭṭukkuṭuttaruḷi-
30 ṟṟu[|*] innelleṇṇūṟṟukkalamumuṭpaṭap paḻantevatāṉattālaṭaippaṭi
ide- var peṟu nellu uṭai-
31 yār ceytaruḷiṉapaṭi nivantattukku nirampappotā iṉṉamaṟunūṟṟaimpattiru-kalaṉe tūṇippatakku nellu ve-
32 ṇṭum iṅke yuṭaiyārkkāka vaitta cālaiyiluṇṇum
brāhmaṇarirupattaiyvar-kkuk kaṟi viṟaku ney tayir palakāy
veṟṟi-
33 lai veṟuṅkāykkum maṭaiyar[k*]kumuṭpaṭa meyyāl nicatam nellukkuṟuṇi-yirunāḻiyāka orāṇṭaikkut toḷāyi-
34 rattu muppatteḻukalaṉe tūṇippatakkunellu veṇṭumāka āyirattaiññūṟ-ṟuttoṇṇūṟṟukkalane-
35 llu nivantappaṭi yuḷa ivai[yi]ṟṟukkāka veṇṇāṭṭu iḷanalam nilam paṉṉiru-veliyiṉālaṭuttuvarumpaṭi nel-
36 lāyirattaiññūṟṟuttoṇṇūṟṟukkalamum devadāṉamum
śālābhogamumāy yāṇṭeḻāvatu picāṉ mu-
37 taliṟaiyiliyāka variyiliṭṭuk kuṭukkavēṇṭumeṉṟu namakkuccolla[|*]
veṇṇāṭṭu iḷanalam nilam pa-
38 ṉṉiruveliyum muṉṉuṭaiyārai māṟṟik kuṭinikkik kārāṇmai miyāṭciyuḷḷa-ṭaṅka yāṇṭeḻāvatu pic[ā]ṉ mutal
39 devadāṉa[mum] śālābhoga]
mumiṟaiyiliyākavumivvūru•••• namellām evvakaippaṭṭa an-
40 tarāyamumiṟātatāka iṟaiyiliyāka sa[r]vvaparihāram peṟavum
variyiliṭṭukko-ḷkaveṉṟu nām colla[|*] naṅka-
41
rumamārāykiṉṟa marakecarimuventaveḷāṉāṇattiyālum
puravuvariccempiyaṉut-taramantiriyum virāpara-42
ṇa[mu]ventaveḷāṉum pavvattiririḻavaṉ aṭikaḷ nakkaṉum
p[e]raraicūruṭaiyā-ṉṉāruraṉ udayadivākaraṉum43 ko[ṭ]pūruṭaiyāṉ centaṉarakkuṭiyum vāykkeḻviyālum keṭṭu nammolai yeḻutum
cempaṉaruḷaṉutta-
44 maki[ti]yeḻuttiṉālum nammolaināyakaṉ veḷāṉ kaṇṭarāticcaṉāṉa
miṉavaṉ muventaveḷāṉum veḷāṉa-
45 ṇṇāvaṉum oppiṭṭuppukka keḷvippaṭi devadāṉamum
śālābhogamu[m] iṟai-yiliyāka yāṇṭeḻāvatu pacāṉ
muta-
46
l variyiliṭṭukkuṭutta taṅkaḷ nāṭṭu iḷanalam [ni]lam paṉṉiruveliyum
[pa]ṭā-kai naṭappippatākavum parakecarimuvettave-47 ḷāṉaiyum ātaṉūr rāmabhaṭṭaṉaiyum
koṭuṅkaittāḻibhaṭṭaṉaiyu[m] puravuvaric-cempiyaṉuttaramantiriyaiyum
48 perttantom tāṅkaḷivarkaḷoṭum niṉṟellai tericcup piṭicūḻntu
pa[ṭākai] naṭantu kalluṅ kaḷḷiyum nāṭṭi yaṟaiyo-
49 lai cey[tu] viṭutakaveṉṉum vācakattāl ko parakesarivanmar[k]ku
y[ā]ṇ-ṭeḻāvatu nāḷil nāṭṭomukkut tirumukam vara nāṭṭomum
tirumukaṅ kaṇṭe-
50 tireḻuntu ceṉṟu toḻutu vāṅkit talaimel vaiyttu ellai teri[ccu]p piṭi-cūḻntu paṭākai naṭanta kiḻaṭakuvilai nilattukku kiḻpāṟkkellai [||*]
51 veṇṇāṭṭu vaṭakaṇṇamaṅkalam pāyappoṉa vāykkāliṉiṉṟum
i[ṉṉāṭṭu]k koṟṟaṅkuṭi pāyat teṟku nokkip poṉa vāykkāṟṟalaiye[y]
52 tuṭaṅki ivvāykkāl menaṭai nir pāyappeṟuvatākat tāṉ kiṭantavāṟitanaṭu-vey teṟ[k]ku nokkic ceṉṟu koṟṟaṅkuṭi yellaiye yuṟṟu [iv]-
53 vāykkāl [p]ātiyuṭpaṭat tirunallattellaiykku meṟkiṉṉum
itaṉiṉṟu[m me]lkaraikke yeṟik koṟṟaṅkuṭi yellai tāṉuḷḷavāṟe
54 meṟku nokki[yu]m teṟku nokkiyuñ ceṉṟu vaṭakkiṉṉum meṟkkiṉṉum ivvellai
tāṉuḷḷavāṟey kiḻakku nokkiyum teṟkku nokki-
55 yu mceṉṟu koṟṟaṅkuṭinilattiṉ pūttoṇṭaṉ kalluvitta kuḷattiṉ mel-karaikkey iḷana[la]ttu vaṭavel[lai] oṭai pāynta viṭame yu-
56 ṟṟu koṟṟaṅkuṭiyellaiykku meṟkiṉṉum[||*] teṉpāṟkellai
ivvoṭai palamuṭakku muṭaṅkit tā[ṉ] kiṭantavāṟitaṉaṭuv[ey m]eṟku [no]-
57 kkic ceṉṟu tirunallattuc caṇakkāleṉṉum nilattiṉ teṉkiḻ mulaiye
yuṟṟu iḷana[lat]tellaikku vaṭakkiṉṉum [||*] m[el]pāṟkela-
58 lai caṇakkāleṉṉum nilattiṉ kiḻellai tāṉuḷḷavāṟey vaṭakku nokkic ceṉṟu
vaṭakaṇṇamaṅkalam pāyappoṉa vāy[kkāle yu]ṟṟu[k]
59 kiḻa[k]kiṉṉum [||*] vaṭapāṟkellai ivvāykkāl tāṉ
kiṭantavāṟitiṉaṭu[v]ey kiḻakku nokkic ceṉṟu itaṉiṉṟum koṟṟaṅkuṭi
pāya-
60 t teṟku nokkip poṉa••••• y kūṭi ivvāy• ••• tirunalattu
maṇ[ṇai]cce•••
61 mumeṉṉum nilattuk[ku]t teṟkiṉṉum [āka ivvi]caitta perunāṉke[l]• ••• ppaṭṭa
kiḻaṭakuvilai ni[la]miruve[liyum i]ddeva[r]-
62 kke[y] devadānamum śālābhogamumāṉa
iḷanalattu[kku] kiḻpāṟ[kellai veṇ]ṇāṭṭuk koṟṟaṅkuṭi nilat[ti]l pūttoṇṭaṉ
kal-
63 luvitta kuḷatti[ṉ] mel[ka]raikkey kiḻaṭakuvilaitteṉṉellai•• viṭamey tuṭaṅki
ikkuḷat[tiṉ] melkaraiyarukey
64 teṟku nokkiyum t[e]ṉkaraiyaruk[e]y [kiḻakku] nokkiyuñ [ce]ṉṟu meṟki-ṉṉu[m] te[ṟkiṉ]ṉum itaṉiṉṟum ikkoṟ[ṟaṅ]kuṭi miyellai tāṉuḷ-
65
ḷavāṟe teṟku nokkiyum ki[ḻa]kku nokki[yum] ceṉṟu
innāṭṭu devadāna[m] kaṭu[ku*]vār ṉilattiṉ miyellaiye yuṟṟuk
koṟṟaṅkuṭiyellaikku meṟ-66 [ki]ṉṉum teṟkiṉṉum itaṉ••••• yellai tā[ṉu]-ḷḷavāṟey
67 teṟku nokkic ceṉṟu innāṭṭu brahmateyam paravaikkuṭinilattiṉ
va[ṭa]-vellaiyāṉa pūṅkuṭi-
68 vāykkāleyuṟṟuk kaṭukuvārnilattiṉ miyellaikku meṟkiṉṉu[m][||*]•• •••
pūṅku-
69
ṭivāykkāl nir pāyumurakaḷ meṉaṭai nir pāyappeṟu[vatāka]••• ••• ṭuve-70 y meṟku nokkic ceṉṟu tirunalla[ttellaiyeyuṟṟu ivvā]ykkāl pāti-yuṭpaṭa-
71 p paravaikkuṭiyellaikku vaṭakkiṉ[ṉu]m i[taṉiṉṟu]m vaṭa[karaikke
ye]ṟi tirunallatte-
72 llai tāṉuḷḷavāṟe vaṭakku nokkic ceṉṟu kiḻakkiṉṉum ivvellai
tāṉuḷḷa-
73
vāṟey meṟku nokkicceṉṟu iḷanalam pāyum vāykkāl kaṭaip[ā]ynnta viṭame [yu]ṟṟu74 ivvāykkāl tāṉ kiṭantavāṟitaṉaṭuvey meṟku nokkiyum teṟku
nokkiyum ceṉṟu-
75 pparavaikkuṭi vaṭavellaiyāṉa pūṅkuṭivāykkāle
kūṭittirunallattellaikku
76 vaṭakkiṉṉum meṟkiṉṉum [||*] melpāṟkellai ippūṅkuṭi vāy[k]kāl
tāṉ
77 kiṭantavāṟitaṉaṭuvey meṟku nokki[yum vaṭa]meṟku nokkiyum ceṉṟu tiru-
78 nallattellaiyeyuṟṟu ivvāykkāl [pāti]yuṭpaṭapparavai[k]kuṭiye-
79 llaikku vaṭakkiṉṉum kiḻakkiṉṉum ivvāykkāl tāṉ kiṭantavāṟu
itaṉaṭuve-
80 y vaṭakku nokkicceṉṟu vaṭakaṇṇamaṅkalam pāyappoṉa vāykkāluk-
81 key kūṭittirunallattellaikkukkiḻakkiṉṉum ivvāykkāl meṉaṭai nir pā-
82 yappeṟuvatāka itaṉiṉṟum vaṭakaṇṇamaṅkalavāykkāliṉ ṉaṭuvey vaṭa-
83 kku nokkicceṉṟu kiḻkaraikke yeṟi ivvāykkāl pātiyuṭpaṭak
kiḻakkiṉṉum [||*]vaṭa
84 pā[ṟ]kellai tirunallattu parameśvaraṉ kuṉṟaṉum ciṅkaṉ
cantiracekaraṉum nilat-tiṉ te-
85 ṉṉellai varampey kiḻakku nokkic ceṉṟu iḷanalattūrirukkaiyiṉ vaṭak-kaṭainta tiruna-
86 llattucceriyeṉṉum nattame yuṟṟut teṟkiṉṉum itaṉiṉ[ṟum]
icceriyil tirunallat-
87 tu mahādevar nantavāṉam cempiyaṉmāteviyiṉ miyellai vitaiyey
teṟku nokkiyum te-
88 ṉṉellaivitaiyey kiḻakku nokkiyum ceṉṟu teṟkiṉṉum inta na[n*]tavā-ṉattiṉ kiḻellaiyāṉa teru[vi]ṉ
89 [na]ṭuvey vaṭakku nokkic ceṉṟu iḷanalattiṉ vaṭakkiṟkuḷattiṉ
teṉmel mulaiye yuṟṟu ikkuḷattiṉ naṭuve-
90 y vaṭa[ki]ḻakku nokkic ceṉṟu vaṭakiḻmulaiye yuṟṟu ikkuḷam
pātiyuṭpaṭa tirunallattellaikkuk kiḻakkiṉṉum ita[ṉiṉ]-
91 ṟum ti[ru]nallattukke yeṟiṉa vaḻivarampu tāṉ kiṭantavāṟey vaṭakku nokki-c ceṉṟu kiḻakkiṉṉum itaṉiṉṟum tiruna-
92 llattu mahādevar maṭṭaimuṉṟumāveṉṉum nilattiṉ teṉṉellai
varampey kiḻakku nokkic ce-
93 ṉṟu teṟkiṉṉum itaṉiṉṟum tirunallattuc caṇakkāleṉṉum nilattiṉ miyellai
varampu tāṉuḷḷa-
94 vāṟey teṟku nokkic ceṉṟu meṟkiṉṉum itaṉ teṉṉellai
varampu tā(ṉ)ṉuḷḷavāṟey kiḻakku no-
95 kkicceṉṟu nantavāṉappuṟamāṉa kiḻaṭakuvilai nilattiṉ teṉmel mulaiye
[yuṟ]ṟu-ttirunallattellaik-
96 kut teṟ[ki]ṉṉum itaṉiṉṟum kiḻa[ṭa]kuvilai nilattiṉ teṉṉellai yoṭai tāṉ
[ki]ṭanta[v]āṟu itaṉaṭuvey kiḻakku [no]-
97 kkic c[e]ṉṟu koṟṟaṅkuṭi nilattil pūttoṇṭaṉ kalluvitta
kuḷattiṉ melkaraiyil muṉṟuṭaṅkiṉa viṭame-
98 y kūṭi oṭaipātiyuṭpaṭak kiḻaṭakuvilainilattellaikkut teṟkiṉṉum āka i[v]-vic[ai]tta perunāṉkellaiyuḷa-
99 kappaṭṭa iḷanalam nilam paṉṉiruveliyum āka ivviraṇṭurum
ūrirukkaiyum maṉaiyu ma[ṉai]ppaṭappaiyum maṉṟu-
100
ṅ kaṉṟumeypāḻum kuḷamum koṭṭākāramum puṟṟum teṟṟiyum kāṭum piṭili-kaiyum kaḷarum uvarum kiṭaṅkuṅ keṇiyam
oṭaiyu(m)muṭai-101 ppum āṟumāṟiṭupaṭukaiyum miṉpayil paḷḷamum teṉpayil potumpum meṉok-kiya maramum kiḻnokkiya kiṇaṟumuḷḷiṭ-
102 ṭu uṭumpoṭiyāmai tavaḻntatevvakaippaṭṭatum uṇṇilamoḻiviṉṟi muṉ-ṉuṭaiyārai māṟṟik kuṭi nikki-
103 k kārāṇmai miyāṭciyuḷḷaṭaṅka devadānamum
nantavāṉappuṟamum śālābhoga- mum iṟaiyiliyāka[p] peṟṟa-
104
taṟkup peṟṟa vyavasthaiy [||*]innilattukku nīrk
kiyntavāṟu vāykkāl kuttikko-ṇṭu pāyttappe[ṟu]va[t]ā[kavu]m a-105
vvāykkālai anyar kuṟaṅkaṟuttukku[t]tavum
kuṟṟettam paṇṇavum kūṭainiri-ṟaikkavum vilaṅ[kaṭaiyap
peṟā]titā-106 kavum cennirp potuviṉai ceyyātitā[ka*]vum anniraṭaittuṇṇappeṟuvatā-kavum cuṭṭoṭṭā[l māṭamāḷikai] yeṭu-
107
kkappeṟuvatākavum turavukiṇāṟiḻiccappeṟuvatākavum kāvu
teṅkiṭappeṟuvatā-kavum tamaṉakamu[m] maru[vum i]ruveliyu-108
m ceṇpakamum ceṅkaḻunirum maruvum palāvum teṅkum paṉaiyum
kamukumuḷḷiṭṭa payaṉmaram iṭa•• ṭavum peṟuvatākavum109 iṭṭa teṅkum paṉaiyumiḻava(r)reṟappe[ṟā]tatākavum peruñcekkiṭappeṟuvatā-kavumippaṭi peṟṟataṟkup peṟṟa parihāram
110 nāṭāṭciyum ūrāṭciyum vaṭṭināḻiyum pitānāḻiyum kaṇṇālakkāṇamum
vaṇ-ṇārappāṟaiyum kucak[k]āṇamum tarakum taṭ[ṭā]-
111
rappāṭṭamum ilaikkūlamum taṟippuṭa[vai]yum maṉṟupāṭum māviṟaiyum
[tī]ye-[riyum nallāvum nal]leritu-112 m nāṭukāvalum ūṭupokkum viṟpiṭiyum vālamañcāṭiyum ulkum
oṭakkūli[yu]m nirkkūliyu[m īḻa]mpuṭciyum iṭai-
113
ppāṭṭamum aṭṭukkaṟaiyum ūrkkaḻañcum uḷḷiṭṭuk kot
toṭṭuṇṇappā-ttevvakaippaṭṭatum kok ko-114 ḷḷātey tirunallattut tirukkaṟṟaḷimahādevarey peṟuvatākavum
ippaṭippaṭṭa vyavasthaiyum parihāra-
115 mum peṟa piṭicūḻntu kalluṅ kaḷḷiyum nāṭṭi yaṟaivolai ceytu
kuṭuttom ivai miṉavaṉ muventave-
116 ḷāṉeḻu[t]tu [||*] kopparakecarivaṉma[r*]kkiyāṇṭu eṭṭāvatu nāḷ
nūṟṟu nā[ṟppa]ttumuṉṟiṉāl uṭaiyār kāraik-
117 kāṭṭu paṉaiyūr viṭṭa viṭṭukkoyiliṉuḷḷāl māḷikai ātipūmiyiley
e[ḻu]-ntaruḷi iruntu tirunallattu te-
118 vardānavū[rka]ḷ nivantañ ceyyumāṟu keṭṭaruḷi
veṇṇāṭṭu brahmadeyam tiru-[nal]lattu
devardānamākavuṭaiya
119 nilaniraṇ[ṭa]raiyey nāṉku mā mukkāṇi muntirikaikkiḻ orumāvarai
muntirikai-yum ittirunallam paḻampottakap-
120 paṭi nilaṉ [eḻu]patiṟṟuvelikkiḻinnilavopāti vanta poṉ
mukkaḻañcey mañ-[c]āṭiyuṅkuṉṟiyum pañcavāra mu-
121 ppattoṉpatiṉ kalaṉey pata[kku] nāṉāḻiyum ittirunalla muṉ[ṉi]ṟuttu [va]ru-kiṉṟa poṉṉilum pañ[cav]ārattilum yāṇṭu eṭṭāvatu mu-
122 tal iṟai curukkavum ittevart[e]vatāṉamāṉa innāṭṭu iḷanalattu
nivantañ ceytu mikum nel[lu] ittevar [cālai]yiluṇṇum
123 brāhmaṇarirupattaiyvaroṭum [pa]tiṉaiyvar
brāhmaṇareṟṟi nāṟpatiṉmaruṇ-ṇavum oru kaṟpūra viḷakku[m]
oru tirunontā viḷakkumitti-
124
runallattu tevar[k*]kerippatākavu(m)[m]āka ippaṭi variyiliṭṭukoḷḷa aru-ḷucceytāreṉṟu mantiravolaicce[mpiyaṉ]eḻutti[ṉālu]m
[na]m125 volaināyakaṉ miṉavaṉmuven[ta]v[e]ḷāṉum veḷāṉaṇṇāttaṭikaḷum op-piṭṭuppu[ku]nta keḻvippaṭiyey
variyiliṭṭu[kkuṭukka]veṉṟu
126 ati[k]ārikaḷ paruttikkuṭaiyāṉ ko[tu]kulavaṉ cāttaṉāṉa
parakecarimuventa- veḷāṉevap [pu]ravuvarip
peraraicūruṭaiyāṉā[ruraṉu]dayadi[vā]-
127 karaṉum pavvattirikiḻavaṉaṭikaḷ nakkaṉum varippottakat
tirunallūruṭaiyāṉ tāḻi [ca]ntraśekharaṉum [mu]kav[eṭ]ṭi
mu[k]kuṟumpiluṭ[ai]•• n[ā]-
128 ṉa rājāditya ṉum kaṅkāṇi varippottakam viḷḷaippāṅkiḻāṉ
niṟaiyaṉaraṅ-kaṉum varip[po]ttakakkaṇakkut
tiruvāñciya[muṭaiyāṉu]-
129 m variyiliṭu cūraṉaṇiyaṉum paṭṭolai kaṇapuravaṉum iruntu
yāṇṭu eṭṭāvatu nāḷ nūṟṟaiympattoṉṟiṉāl veṇṇāṭ[ ṭu
brahmad] e-
130 yam tirunallam paḻampottakappaṭi ni[la]ṉ eḻupatiṟṟu veliyilum
tiru[na]llattu tevartāṉamā[yi]
devaranubhavittuvaru[kiṉṟa] nilam i[ttevar]-
131 kkey yeṭṭāvatu mutaliṟaiiliyāyc cu[ru]ṅkum nilaṉiraṇṭaraiye[y nā]ṉku-māmukkāṇi munti[ri]kaikkiḻ orumāvarai muntiri[kaiyiṉā]l
132 .••• [ya] p[o]ṉ mukkaḻañce[y] ma[ñ]cāṭiyuṅkuṉṟi
curuṅkum pañcavāramu•••• ṉkalaṉey patakku ṉāṉāḻi ip[pa]-
133 .••••• nta [nilam] ira[ṇ]ṭar[aiyey] nāṉkumā muk-kāṇi
muntirikaikkiḻ•••• [tiri]kaiyum inilat-t[ai]••
134 tirunal[la]tti••• [ṭaṅka ni]lamāyiṟai•••• ttu varukiṉṟa nilaṅkaḷum
innila••• [ñ]ceytu koḷkave[ṉ]-
135 ṟu aruḷicceyya ittiruk[kūṭa]ttu•• [kki]ṟaiyiliyāy tevar
anubha- vittu varukiṉṟa••••• kāṇiyarai[kkā]ṇi[k]-kiḻ [ kā-
136 l] ey a[r]aiymāvaraik[kā]ṇi muntirik[ai]yum āka i[t]tirunallattu
nilam onpat[e]••••• [n]tirikaikki[ḻ ar]aiye[y]
137 mākāṇi[yāka] veṇṇāṭṭu [brahmade]yam [i]ḷanallamum
mu[cu]ṭṭaikuṭi-nilamum nivanta••••• yārkku cirukālaittiruvami-
TRANSLATION.
(Line 1.) Hail ! Prosperity ! Uḍaiyapirāṭṭiyār Śembiyaṉ-Mādēviyār was
pleased to convert the temple of god Mahādēva (Śiva) of Tirunallam
in Veṇṇāḍu into a sacred stone temple, bearing the sacred name of (her
husband) the glorious Gaṇḍarāditya.
(L. 2.) For the land required to (lay out) a sacred flower-garden to the god,
(she) obtained free of taxes, by complete sale, (a portion of) the land belonging
to the members of the assembly of this village.
(L. 3.) We were requested that, in order to (make) provision for koṟṟu and
puḍavai (cloth) money for the four persons who do work in the flower-garden made
(therein and called) the glorious Gaṇḍarāditya and other flower-gardens, the
two vēli of Kīḻaḍa-kuvilai land in Veṇṇāḍu with
its income of two hundred and twenty-four kalam of paddy may be entered in the books
from the 3rd year (of reign), as a tax-free dēvadāna for the maintenance of the
flower-garden (nandavāṉappuṟam)
(L. 8.) We declared that the two
vēli of
Kīḻaḍukuvilai land in
Veṇṇāḍu shall have its previous owners replaced and the tenants removed
; that it shall, inclusive of the
kārāṇmai and
mīyāṭchi, be a
tax-free
dēvadāna for the maintenance of the flower-garden (
nandavāṉappuṟam)
of Mahādēva (
Śiva) at
Tirunallam; that it shall be (
so) registered in
the accounts and receive from the 3rd year (
of reign) all immunities (
parihāra),
not being subjected to the payment of any
antarāya (taxes).
(L. 12.) In accordance with the order (
thus) issued and drawn up by
Vēḷāṉ
Madu-rāntagaṉ who writes our orders and bearing the signature of
Vēḷāṉ Kaṇḍarādichchaṉ, our Chief Secretary (
Ōlaināyagaṉ), as orally
instructed by the
āṇatti of
Paramēśvaraṉ Araṅgaṉ alias
Irumuḍiśōḻa-Mūvēndavēḷāṉ of
Kōṉūr, Kōyil Mayilai
alias Madurāntaka-Mūvēndavēḷāṉ of
Śiṟṟiṅgaṇ and
Kōdukulavaṉ Śāttaṉ alias Parakēsari-Mūvēndavēḷāṉ of
Paruttikkuḍi who look after our affairs (
karumam-ārāyum);) and by the
vāykēḻvi) of the
Puravuvari (officers)
Taṇḍi-Pūdi
alias Śembiyaṉ Uttaramantri, the headman (
talaimagaṉ) of
Iraiyāṉkuḍi, Parañ-jōdi-Nīlaṉ alias
Anantavikrama-Mūvēndavēḷāṉ of
Neṟkuṉṟam and
Araiyaṉ
Kaṟpagam alias Vīrābharaṇa-Mūvēndavēḷāṉ of
Kīraik-kaḷḷūr, the two
vēli of
Kīḻaḍakuvilai land
(
situated) in your
nāḍu, has been given away for the
maintenance of the flower-garden (
nandavāṉappuṟam), and registered in the account
books as a tax-free
dēvadāna from the 3rd year (
of Our reign), with its hamlets
circumambulated.
(L. 21.) In the 7th year and 240th day (
of Our reign), when we were in the front
hall (
kūḍam) of (
our) palace (
vīḍu) within the camp
at
Pichchaṉkōyil on the northern side of
Kaḍambūr, Parakēsari
Mūvēndavēḷāṉ who looks after our business informed us:——“
Uḍaiyapirāṭṭiyār
Śembiyaṉ-Mādēviyār was pleased to construct of stone, under the sacred name of the
glorious
Gaṇḍarāditya, the temple of
Mahādēva (
Śiva) of
Tirunallam which is a
brahmadēya of
Veṇṇāḍu. She was
(
also) pleased to regulate the expenses of this god on a scale higher than before.
She was further pleased to provide a feeding-house (
śālā) in this (
temple) for
(
the merit of her) husband (
uḍaiyār), so that twenty-five Brāhmanas may be fed
daily as long as the moon and the sun (
endure).”
(L. 26.) “For the necessary paddy to meet the regulated expenses (
nibandam) of this
god, the
pañchavāra paddy of six hundred
kalam from the twelve
vēli of land
of
Pūṅguḍi, an old
dēvadāna (village) of this god, which had been formerly
fixed to be deducted from (
the income of) the god and given (
to us) and the
pañchavāra paddy of two hundred
kalam from the four
vēli of land of
Muśiṭṭaikkuḍi which had (
also) been fixed to be deducted from (
the
income of) the god and given (
to us), were graciously given over to this god alone
and from the sixth year (
of reign) had (
their) tenants removed, were
made tax-free, and were entered in the accounts (
as such). (It is again found that) the
paddy which this god has been getting as per pledges (
aḍaippaḍi) from the old
dēvadāna (lands) together with this eight hundred
kalam of paddy does not
suffice to meet the regulated expenses which Her Majesty has been pleased to make and that a
further (
quantity of) six hundred and fifty-two
kalam, (one) tūṇi and (
one)
padakku of paddy is required. (
Besides), for feeding twenty-five
Brāhmaṇas in the feeding house (
śālā) which was established in this (
temple)
for (
the merit of) the Uḍaiyār (
her husband) is required, for one year, nine
hundred and thirty-seven
kalaṃ and (one)
tūṇi and (one)
padakku of paddy for vegetables, firewood, ghee, curds, different spices, betel-leaves
and nuts, including (
the pay of) cooks, at the rate of (
one) kuṟuṇi and two
nāḻi of paddy per day for each person. The total quantity of paddy (
thus further
required) for the regulated expenses is (
one) thousand five hundred and
ninety
kalam. For this may be granted the twelve
vēli of
Iḷanalam land
in
Veṇṇāḍu as a
dēvadāna and
śālābhōga, and be (
so)
entered in the account-books as tax-free from the
piśāṉ of the 7th year (
of
reign) so that there-may be an income by pledge or lease
of
(
one) thousand and five hundred and ninety
kalam of paddy from it.”
(L. 37.) We (being thus informed), ordered that the twelve vēli of land of
Iḷanalam in Veṇṇāḍu shall have its previous owners replaced and its
tenants removed; that from the piśāṉ of the 7th year (of Our reign), (this
land) inclusive of kārāṇmai and mīyāṭchi, shall be made a tax-free
dēvadāna and śālābhōga; that this village••• ••• shall receive all
immunities (parihāra), shall be tax-free so that it shall not pay any kind of tax
(antarāya), and shall be (so) entered in the accounts.
(L. 41.) In accordance with the issued order drawn up by
Śembaṉ Aruḷaṉ Utta-magīti who writes Our orders and under the signatures of
Vēḷāṉ
Gaṇḍarādichchaṉ alias Mīṉavaṉ-Mūvēndavēḷāṉ and
Vēḷāṉ
Aṇṇāvaṉ our Chief Secretaries (
Ōlaināyaga) and (
orally) instructed by
the
āṇatti of
Parakēsari-Mūvēndavēḷāṉ who looks after Our affairs and
by the
vāykēḻvi of the
Puravuvari (officers)
Śembiyaṉ Uttara-mantri, Vīrābaraṇa-Mūvēndavēḷāṉ, Aḍigaḷ Nakkaṉ, the
headman (
kiḻavaṉ) of
Pavvattiri, Ārūraṉ Udayadivākaraṉ of
Pēraraiśūr and
Śēndaṉ Arakkuḍi of
Koṭpūr, the twelve
vēli of land of
Iḷanalam in your
nāḍu which have been entered in the
accounts as a tax-free
dēvadāna and
śālābhōga from the
paśāṉ of
the 7th year (
of Our reign) shall have its hamlets circumambulated; (
and for this
purpose) we give
Parakēsari Mūvēndavēḷāṉ, Rāmabhaṭṭa of
Ādaṉūr,
Tāḻi-Bhaṭṭa of
Koḍuṅgai and the
Puravuvari
Śembiyaṉ Uttaramantri to well (
your number). You shall, in company with these
persons, mark out the boundaries, take round the female elephant, circumambulate the
hamlets, plant stones and milk-bush and prepare
the written deed.
(L. 49.) A royal order with the above wording having reached the residents of the district
(
nāṭṭōm) in the 7th year
of (
the reign of) king
Parakēsarivarman, we, the residents of the district, saw the royal order
(
coming), went to meet (
it), worshipped, received and placed (
the order)
on our heads, marked out the boundary, led round the female elephant and circumambulated the
hamlets of the land of
Kīḻaḍakuvilai of which (
the boundaries are):——
(L. 50.) The eastern boundary commences from the head of the channel running southwards for
irrigating
Koṟṟaṅguḍi in
Veṇṇāḍu——it being (
a branch) of
the channel which irrigates
Vaḍakaṇṇamaṅgalam in the same
nāḍu. Allowing
the
mēnaḍai water of this channel to irrigate, it
(
i.e., the boundary line) passes along the existing course in a southerly direction in
the middle of it, joins the boundary of
Koṟṟaṅguḍi and including the half of this
channel, (
it thus far lies) to the west of the boundary of
Tirunallam. From
this (
point), it proceeds up to the western embankment (
of the channel) and passes in
a westerly direction and (
then) in a southerly direction along the existing boundary
of
Koṟṟaṅguḍi (
and thus far lies) to the north and west (
of it). It
passes (
again) eastwards and southwards along this existing boundary and joins the spot,
on the western embankment of the tank dug out by
Pūttoṇḍaṉ in the land of
Koṟṟaṅguḍi where the dyke on the northern boundary of
Iḷanalam empties
itself, (
and thus far lies) to the west of the boundary of
Koṟṟaṅguḍi.
(L. 56.) The southern boundary passes in a westerly direction along this existing dyke of
numerous windings in the middle of it; and joins the south-east corner of the field
called Śanakkāl of Tirunallam, (and thus far lies) to the north of the
boundary line of Iḷanalam.
(L. 57.) The western boundary passes northwards along the existing eastern boundary of the
field called Śanakkāl and joins the channel which runs to irrigate (the lands
of) Vaḍakannamaṅgalam, (and thus far lies) to the east (of
Śanakkāl).
(L. 59.) The northern boundary passes eastwards along this existing channel
(of Vaḍakaṇṇamaṅgalam) in the middle of it, joins the channel which flows
from this southwards to irrigate (the lands of) Koṟṟaṅguḍi••• , (and
thus far lies) to the south of the field called Maṇṇaichchey••• of
Tirunallam. (These are) the two vēli of land of
Kīḻaḍakuvilai (thus) comprised in the above described four big
boundaries.
(L. 61.) The eastern boundary of
Iḷanalam, which is the
dēvadāna and
śālābhōga of this god (
is as follows):——.••• the western embankment of the
tank dug out by
Pūttoṇḍaṉ in the land (
belonging to)
Koṟṟaṅguḍi in
Veṇṇāḍu• •••• commencing from the spot••• of the
southern boundary of
Kīḻaḍakuvilai, and passing southwards close upon the western
embankment of this tank and eastwards close upon (
its) southern embankment, (
it thus
far lies) to the west and to the south (
of the tank). From this point (
it
again) passes southwards and eastwards along the existing western boundary of this
Koṟṟaṅguḍi and joining the western boundary of (
the field of)
Kaḍu[gu]vār which is a
dēvadāna in this
nāḍu•• •• (it thus far lies
to) the west and to the south of the boundary of
Koṟṟaṅguḍi ••• this, .
.•• passes southwards along the existing boundary, joins the channel of
Pūṅguḍi which forms the northern boundary of the land (
belonging
to)
Paravaikkuḍi, a
brahmadēya of this
nāḍu (and thus far lies)
to the west of the western boundary of the field (
called)
Kaḍuguvār.•••
passes westwards in the middle of it allowing the flow of the
mēnaḍai water to
irrigate the villages which (
have to) receive water from the channel of
Pūṅguḍi, joins the boundary of
Tirunallam, (
and thus far lies to)
the north of the boundary of
Paravaikkuḍi including half of the above-said channel. From this (
point it) goes up to the north bank, passes northwards
along the existing boundary of
Tirunallam, and (
thus far lies to) the east
(
of it); (then) passing westwards along the said existing boundary, joins the spot where
the channel irrigating
Iḷanalam terminates (?), passes westwards and southwards at
the middle of this channel as it goes, and joins the channel of
Pūṅguḍi which forms the northern boundary of
Paravaikkuḍi, (
and thus
far lies to) the north and west of the boundary of
Tirunallam.
(L. 76.) The western boundary passes westwards and north-westwards along
this Pūṅguḍi channel at its middle as it goes, joins the boundary of
Tirunallam including half of this channel, (and thus far lies to the) north and
east of the boundary of Paravaikkuḍi. (Then) passing northwards along this
channel at its middle, as it goes, (it) joins the channel flowing to
Vaḍakaṇṇamaṅgalam for irrigating (its lands), (and thus far lies to the)
east of the boundary of Tirunallam. (Then) from here allowing the flow of the
mēṉaḍai water of this channel, (it) passes along the middle of the channel
of Vaḍakaṇṇamaṅgalam north wards, reaches the eastern embankment, and (thus
far lies to the) east including half of this channel.
(L. 84.) The northern boundary passes eastwards along the ridge (
varambu) of
the southern boundary of the land belonging to
Paramēśvaraṉ Kuṉṟaṉ and
Śiṅgaṉ Chandraśēgaraṉ of
Tirunallam, joins the
nattam
(village-site) called
Tiru-nallattuchchēri on the northern side of the
village-site of
Iḷanalam, (
and thus far lies to the) south (
of it).
From this (
point it) proceeds south of the
vidai of the
western boundary of the flower-garden (
known as)
Śembiyaṉmādēvi belonging
to (
the temple of)
Mahādēva (
Śiva) of
Tirunallam
(
situated) in the said
chēri and (
then) east of the
vidai of
(
its) southern boundary, (
and thus far lies to the) south (
of it); (it then)
passes north-wards along the middle of the street which forms the eastern boundary
of this flower-garden, reaches the south-west corner of the tank on the northern
side of
Iḷanalam, passes in a north-easterly direction in the middle of this tank,
joins the north-eastern corner, (
and thus far lies to the) east of the boundary of
Tirunallam including half of this tank. From this (
point it) passes north wards
in the same direction as the path (
on the) ridge which goes to
Tirunallam,
(
and thus far lies to the) east (
of it). From here (
it) passes east-wards along the existing ridge of the southern boundary of the land called
Maṭṭaimūṉ-ṟumā (
belonging) to (
the god)
Mahādēva (
Śiva) of
Tirunallam, (
and thus far lies to the)
south (
of it). From this (
point it) passes southwards along the ridge as it goes, on
the western boundary of the field called
Śaṇakkāl in
Tirunallam, (
and
thus far lies) to the west (
of it). It (
then) passes eastwards along the
ridge as it goes, on the southern boundary of this, reaches the south-western corner of the
land of
Kīḻaḍakuvilai which was a flower garden property, (
and thus far
lies) to the south of the boundary of
Tirunallam. From here (
it) passes
eastwards as it goes, along the middle of the dyke which forms the southern boundary of the
land of
Kīḻaḍakuvilai, joins the spot where it first started on the western
embankment of the tank dug out by
Pūttoṇḍaṉ in the land of
Koṟṟaṅ-guḍi, and (
thus far lies) to the south of the boundary of the land of
Kīḻaḍakuvilai, including half of the dyke. These (
are) the twelve
vēli of land of
Iḷanalam included within the four big boundaries thus
specified.
(L.99.) These two villages thus (defined) including village-sites, houses,
house-sites, open spaces, waste-land where cattle graze, tanks, threshing-floors, ant-hills,
halls (?), jungle, pīḍiligai, barren grounds, saltish grounds, hollow grounds,
reservoirs, dykes, creaks, rivers, river-beds, pits where fish exist, hollows where honey is
gathered, trees growing up and wells sunk below, with every kind (of
land) where the iguana runs or the tortoise crawls, without excluding any portion of land
included (in the boundaries), replacing (its) previous owners and removing
tenants, were granted tax-free as dēvadāna, nandavāṉappuṟa and śālābhōga
inclusive of kārāṇmai and mīyāṭchi.
(L. 104.) The (
following is the) written declaration (
vyavasthai) for the grant
(
thus made):——These lands shall (
enjoy the privilege of) being irrigated by
channels dug out as (
per rules) for the distribution of water. Others shall not cut and
dig out diversions from these channels nor put up small piccotas, nor bail water by baskets,
nor obstruct (
the flow) with cross-banks. The water (
thus made) available must
not be wasted; that water must be economically used. Storied buildings and mansions may be
erected with burnt tiles (bricks ?); step-reservoirs might be sunk; coconuts might be planted
in groves;
artemissia, sweet marjoram, andropogon muriatum, champaka, red lilies, mango,
jack, coconut, palmyra and other fruit-yielding trees might be planted••• ; the coconut,
areca and palmyra (
trees) thus planted, shall not be climbed (
i.e.,
tapped) by toddy-drawers; (
and) big oil-presses might be set up. (
The following
are) the immunities granted for (
the lands) thus declared:——fee for governing the
district
(nāḍāṭchi), fee for governing the village
(ūrāṭ-chi), the toll of a
nāḻi on each basket
(vaṭṭināḻi), (pitānāḻi),
marriage-fee
(kaṇṇālakkāṇam), the fee on washerman's stone
(vaṇṇārappāṟai), the fee on the potter
(kuśakkāṇam),
fee on brokers, the fee on the goldsmith
(taṭṭārappāṭṭam), fee on
(
bazaars of ?) betel-leaves
(ilaikkūlam), the cloth on (
each) loom,
fee for (
maintaining) justice
(maṉṟupāḍu), māviṟai, (fee for
stopping) fire-accidents
(tīyeri), (
fee on) good cow
(nallā), (fee on) good bull
(nallerudu), (fee for) district
patrol,
ūḍupōkku, (fee for) carrying bows
(viṟpiḍi),
vālamañjāḍi, tolls, tax on ferries
(ōḍakkūli), tax on water
(nīrkūli), (fee on) toddy-drawers
(īḻampūṭchi), tax on shepherds
(iḍaippāṭṭam), aṭṭukkiṟai,
ūrkaḻañju and all other (
income) which the king could take and enjoy, shall
no longer be taken by the king but shall be received only by the
Mahādēva
(
Śiva) of the sacred stone temple of
Tirunallam.
(L. 114.) The thus-described declaration and exemptions being obtained, we (the residents
of the country and the king's officers) led round the female elephant, planted stones and
milk-bush and drew up the document. This is the signature of (me)
Mīṉavaṉ Mūvēndavēḷāṉ.
(L. 116.) In the 8th year and 143rd day (of the reign) of king Parakēsari-varman, when His Majesty was pleased to be seated in the first floor of the
mansion within (his) camp-palace at Kāraikkāṭṭu-Paṉaiyūr, He was pleased
to hear (a request) for the regulation of expenses of the dēvadāna villages, of
the Tirunallam (temple). (He was pleased to order thus) “Three kaḻañju,
(one) mañjāḍi and (one) kuṉṟi of gold and thirty-nine kalam, (one)
padakku and four nāḻi of pañchavāra (paddy)——the tax
(nilavōpādi) accruing on land (measuring) two (vēli) and a half,
four-twentieths, three-eightieths and one by three-hundred and twentieth + 1/320 of
one-twentieth, one-fortieth and one by three hundred and twentieth, which is a
dēvadāna of Tirunal-lam and a brahmadēya in
Veṇṇāḍu, as part of the seventy vēli of land according to the old
(account) books of this Tirunallam (village), may, from the 8th year (of
Our reign), be deducted from the gold and the pañchavāra (paddy) which this
Tirunallam has been paying as tax in the past; the excess of paddy from
Iḷanalam, a dēvadāna of this god in this nāḍu, which will remain
after meeting the expenses provided for, (shall be utilised) to feed forty persons
(in all) by adding fifteen Brāhmaṇas to the twenty-five Brāhmanas
(already) fed in the śālā of this god; and one camphor-lamp and one
sacred perpetual lamp shall also burn in (the temple of) the god of this
Tirunallam.” The entry in the accounts in this wise being graciously ordered (by
the king), (the order) was written by the Mandiravōlai (officer)
Śembiyaṉ and was issued with the signatures of the Ōlainā-yagam
(officers) Mīṉavaṉ Mūvēndavēḷāṉ and Vēḷāṉ Aṇṇāttaḍigal, at
the direction of the officer Kōdukulavaṉ Śāttaṉ alias Parakēsari
Mūvēṉda-vēḷāṉ of Paruttikkuḍi, so that (in pursuance of
the above order) it may be entered in the accounts; (the following persons), viz.,
the Puravuvari (officers) Ārūraṉ Udayadi-vākaraṉ of
Pēraraiśūr and Aḍigaḷ Nakkaṉ the headman of Pavvattiri; the
Varippottagam (officer) Tāḻi Chandraśēkharaṉ of Tirunallūr; the
Mugaveṭṭi (officer) Rājādityaṉ of Mukkurumbil; the
Kaṇgāṇivarippottagam (officer) Viḷ-laippāṅgiḻāṉ Niṟaiyaṉ
Araṅgaṉ, the Varippottagakaṇakku
(officer)•• ••Tiruvāñjiyamuḍaiyāṉ, the Variyiliḍu (officer)
Śūraṉ Aṇiyaṉ and the (Paṭṭōlai (officer) Gaṇapuravaṉ, being
present, (it was ordered) in the eighth year and (one) hundred and fifty-first
day, that out of the seventy vēli of land according to the old account books of
Tirunallam, a brahmadēya in Veṇṇāḍu, the land which is
(in extent) two (vēli) and a half, four-twentieths, three-eightieths, one by
three hundred and twentieth + 1/320 of one-twentieth, one-fortieth and one by three hundred and
twentieth and is a dēvadāna of Tirunallam under the enjoyment of the god
being made tax-free in favour of this god, may be deducted (from the accounts) from the
8th year (of reign). (Also) may be deducted••• three kaḻañju (one) mañjāḍi
and (one) kuṉṟi of gold, the pañchavāra (paddy)••• kalam, (one) padakku and
four nāḻi••••• (thus this) land (measuring) two (vēli) and a half,
four-twentieths, three-eightieths, one by three hundred and twentieth + 1/320
of••• •••• and one by three hundred and twentieth••• of land•• •••••
Make these lands of Tirunallam••• including lands•••• tax•• and lands paying•••• Having
(thus) been pleased (to order) (the lands) as are in the enjoyment of the god in
this Hall, tax-free•• . one-eightieth, one hundred and sixtieth + 1/320 of one fourth, of half
mā (and) one hundred and sixtieth (and) one by three hundred and twentieth——in
all——the land of this Tirunallam (viz.) being nine••• three-hundred and twentieth +
1/320 of half mā (and) one-eightieth, the (following) expenditure
(nibhandam) from (the income of) the lands of Muśuṭṭaikuḍi and
Iḷanallam which are the Brahmadēya of Veṇṇāḍu••••• to the god for the
sacred morning offerings.
No. 151A.——ON THE EAST AND NORTH WALLS OF THE SAME SHRINE.
1 [tarici] kuṟuṇiyum payaṟṟuppoṉakattukku nāṉāḻiyum ucciyampotaikkuk kuṟuṇi-yu[m] iravaikkuk kuṟuṇiyu-
2 m arddhayāmattukku nāṉāḻiyum āka arici tūṇiyiṉukkukkuṟuvāḷ
kūliyuṭpaṭa aiñciraṇṭu vaṇṇattā-
3 l ceṉṉellu irutūṇippatakkum ciṟukālaippayiṟṟuppoṉakattukku tūpparu-ppu nāṉāḻikku nellu-
4 k kuṟuṇi [n]āṉāḻiyum payaṟṟuppoṉakattukkup paṭaikkuñ caṟkarai
irupalattukku nellu irunāḻiyum pa-
5 yattuppoṉakattukkuc ciraicciṭu••• m paḻam iraṇ••• nellu aiññāḻiyum neyyamitu
ciṟukālaippotukku uḻakkāḻākkum ucci-yam potaikkum iravaikkum
arddhayāmattukkum
6 āka u[ḻa]kkā[ḻā]kkum porikkaṟiyamutukku•• dravyattukku
ney nāḻiyiṉukku nellut tūṇiyum nālupotaikkuk kummāyattukkut tū[p]-paruppu irunāḻikku nellu aṟunāḻiyum kāy-
7 kkaṟi•• puḻukku oṉṟum pu[ḷi]ṅkariyoṉṟum po[rikkariyo]ṉṟum ākak kaṟi
nālukkuk kāyamum caṟkaraiyum puḷiyumuṭpaṭa nellukkuṟuṇi nāṉāḻi-yum
nālu potaikkut tayiramutu nāṉāḻikku n[e]-
8 llu•• nāṉāḻiyum•••••• veṟṟilaippaṟṟu iraṇṭukkum nelluk kuṟuṇi
irunāḻiyun tiruvamutaṭa viṟakukku nellu [i]runāḻiyum nālu potaikkuñ cārtti
9 .•• mañcaḷirupalattiṟku nellirunāḻiyum āka•• ṉe irutūṇi patakku
[nā]nāḻiyāka orāṭṭaik•••• pattu mukkalaṉe yirutūṇi kuṟuṇik[ku]n
tirunallat-
10 tu maṇṇiccey nilam oṉpatumā mukkāṇi[ya]raikkāṇikkiḻ eḻumāmukkāṇi-ya[raikkāṇi mun]tirikai[ya]raikkāṇi•• yarai kiḻ irumākkāṇi-yaraikkāṇi muntirikai kiḻ eḻumākkāṇi
11 muntirikai kuṇṭuvāyiṉ [te]ṉkarai eṭṭumāviṉ kiḻaraiyey muṉṟumā mukkāṇi
cuppiramaṇiyavāykkāliṉ•• ṇṭā••• oru māvaraiyaraikkāṇi [mu]ntirikai
kiḻaraiyeyaraikkā-
12 ṇi paṟpan[e]tiyil kiḻkkaṭaiya orumā muntirikaikkiḻaraiyeyorumā
mukkāṇi turuttiyil [e]ḻumā[va]raikkāṇi muntirikaikkiḻ nāṉkumā[k]kiḻ•• oṉṟarai
tiruccantaṉantiraṭṭ[ā*]lāṅkuḻampu potu
13 .• nālupotaikku iru• kkuccantaṉam nāṟpalattukku nicatan tūṇip-patakkāka o[rāṭṭ]aikku nellu [nūṟ]ṟe[ṇ]patiṉ
kalattukkuttirunallattu [ti]ruttoṇipuraṅ [kā]ley mu-
14 kkā[ṇi] civatevaṉ nāṉkumā[kkā]ṇiyaraikkāṇi mu[n]tirikaikkiḻ
muṉṟumā nāraṇamukkāṇi viḷākattukkā[ṇi] kiḻ muk[kā]ley nāṉkumā
mukkāṇi muntirik[ai] turuttiyilaṟumā mukkāṇi-
15 kkiḻ mukkāleyorumā citā[rik]ku nicatam patakkāka orāṭṭaikku
n[e*]llu aṟupatiṉ kala[t]tiṉuk[ku*]t tirunallat[tu]t turuttiyil oṉpatumā muntiri-kaikki[ḻ] [muk]kāley muntirikai tirunon-
16 [tāvi]ḷakku [vai]ttār tirunalla[t]tu āritaṉ kuṉṟanakkaṉ oṉṟum pālāciri-yaṉ nārā[yaṇa]ṉ vaṭukaṉ oṉṟum pālāciriyaṉ tāmotiraṉ
bhāskarabha- ṭ[ṭa]ṉ brāhmaṇi paṭṭaṉakki
arai-
17 yum āritaṉ caritaṉ•• oṉṟum āritaṉakkaṉ••• oṉṟu•• lūr kiḻavaṉ na.
tiraṉṉāṉa parakecariviḻu[p]peraraiyaṉa oṉṟum• rāyaṉ nākiriyaṉ ātittaṉ onṟum
[uka] eḻu-
18 ppaḷi onṟum aruḷacceyya vaitta tirunontā viḷakku aiñcum ā[ka] paṉṉiraṇṭa-raikku nicatam eṇṇai•••• ṇṭeriyum aṇukka•• ṇṭukku munṟu-
19 sandhikkum nicatam eṇṇai muḻākkum dipamālai
nūṟṟirupatteṭṭukku nicatam eṇṇai nānāḻiyum śrīpalikkeṇṇai•••• ṇṭukkum
ucciyampotu iraṇṭukkum iravaikku-
20 p patiṉālukkum nicatam eṇṇai nāḻi uḻakkum āka eṇṇai
oṉpatiṉāḻiyāḻākki-ṉukku eṇṇai nāḻikkut tūṇiyāka ōrāṭṭaikku nellu
[āyura]ttu toṇ-ṇūṟṟaiṅkalamāka•••
21 ttiru nontā viḷakku onṟukku nicatam naṟu neyyuriyiṉukku nellup patakkum
kaṟpūram ••• eḻumañcāṭiyum kuṉṟikku nellu irutūṇik kuṟuṇi
patakku kaṟpūra•••
22 kku nicatam irutūṇi mukkuṟuṇiyāka ōrāṭṭaikku nellu
muṉṉūṟṟeḻupatiṉ kalamumāka nellu āyirattu nāṉūṟṟirupattaiṅkalattiṉukku
tirunallattu stri .•• vākkāliṉ vaṭaka-
23 ṇṭattu kāley araimā muntirikaikkiḻ mukkāley irumāva[rai
arai]kkāṇi kucap-
24 peṟṟu eḻumā muntirikaikkiḻ mukkāley orumā kāmakkoṭiyiṉ melai muṉṟu-mākkāṇikki-
25
ḻ mukkāleyaraikkāl turuttiyilt taṭi iraṇṭāyi
aṟumāvaraiyaraikk[ā*]ṇik-kiḻ mumākkāṇi-26 yaraikkāṇi veppañcūṟṟiṉ kiḻ nāṉkumāviṉ kiḻ aṟumā
mukkāṇiyaraikkāṇi muntirikai i-
27 ḷanalattil iraṇṭey kāleyaraimā muciṭṭaikuṭiyil muṉṟeyeḻumā
28 śrīmaturāntakatevarāṉa uttamacoḻarait tiruvayiṟuvāytta
pirāṭṭiyār
29 cempiyaṉmāteviyār tirunakṣatramāṉa tirukkeṭṭaitoṟum
perumpali eḻu-
30 ntaruḷa orāṭṭaikku veṇṭum nellu eḻupatiṉ kalattukkuttirunallattil
31 turuttiyil onpatin mā muntirikaikkiḻ kāley muntirikai āḻvārakoyilu-
32 ṇṇum brāhmaṇar nāṟpatiṉmārkkuk kaṟi viṟaku ney mor
palakāyam veṟṟi-
33 [lai] veṟuṅkāyuṭpaṭa veṇṭum palavicattukkup perāl(k) kuṟuṇi i-
34 [ru]nāḻiyāka orāṭṭaikku veṇṭum nellu āyirattaiñ[ñū]ṟṟu-
35 kkalattukku iḷanallattil onpatiṟṟu veli ārātikkum nampik[ku]
36 kappaṭamuṭpaṭa nicatam nellut tūṇiyāka nūṟṟirupatiṉ kalattukku i-
37 ḷanallattil araiyey nāṉmāvarai mārkaḻittiruvātiraikkum
38 vaikācivicākattukkum tiruviḻāvicam orāṭṭaikku nellu
aṟunūṟṟukkalattukku
39 muciṭṭaikuṭiyil onṟaraiyey munṟumāp pūṅkuṭiyil
iraṇṭeyorumākkāṇi-
40 t tiruccantana[m*] tekkum brāhaṇarkku kappaṭamuṭpaṭa nicatam
aṟunāḻiyāka orāṭṭaikku nel-
41 lu irupattirukalaṉey tūṇi patakkiṉukku pūṅkuṭiyil
munṟumākkāṇiyaraikkāṇi
42 muntirikai tirukkoyiluṭaiyārkaḷ tiruvuṇṇāḻikaikku veṇṭum paṇi ceyya-vum vitā-
43 nam piṭikkavum veṇṭum paṇi ceyyavum vitānam piṭikkavum veṇṭum māṇi aiñci-ṉuk-
44 kut tirunallattuk kiḻār aṟumāvaraiyaraikkāṇi [mun]tirikaikkiḻ
mukkāley munṟumā mukkāṇiya-
45 raikkāṇi kucappeṟṟu araiyey mukkāṇi muntirikai kiḻ
araiyeyiraṇṭumāp pūṅkuṭi
46 aṟumā mukkāṇi tiruppaḷḷittāmam paṟippār muvarkkun toṭuppār
muvarkkum perāl nicatam muṉ[ṉā]-
47 ḻiyāka orāṭṭaikku nellu aṟupatteḻukalaṉe tūṇippatakkiṉukkuppūṅkuṭiyi-laraiyey kā[ṇi]
48 muntirikai tiruvalakiṭṭut tirumeḻukkiṭuvār muvarkkup perāl nicatam
nāṉāḻiyāka orāṭṭaikku nellu
49 nāṟpattaiṅkalattukkup pūṅkuṭiyil aṟumā mukkāṇiyaraikkāṇi uvaccar talaip-paṟai iraṇṭukku-
50 m mattaḷanālukkum tāḷamoraṇaikkum kaiymaṇi īraṇaikkum kaṟaṭikaiy oṉṟuk-kum cekaṇṭikai oṉ-
51 ṟukkum timilai oṉṟukkum caṇṭai iraṇṭukkun tirunallattil
kāmakkoṭiyiṉ kiḻai nāṉkumākkāṇik-
52 kiḻ mukkāleyaraikkāl matiḷ(k)kiḻ orumāvaraiyaraikkāṇi
mu[nti]rikai kiḻ eḻumākkāṇi piṭārikoyili-
53 ṉ kiḻatu melaikkuḷamuḷppaṭa eḻumākkāṇikkiḻaraiye orumāvaraikkāṇi munti-rikai kuḷaviḷākam oṉpa-
54 tu m[ā]kkāṇi caṅko[ṭ]aiyil iraṇṭumāvaraikkāṇi
muntirikaikkiḻ orumāva-raikkāṇi [cu]ppiramaṇṇi-
55 yavāykkāliṉ kiḻkaṇṭattu mākāṇikkiḻ mukkāle mummāvarai
muntirikai pūṅ-kuṭiyil mukkāle
56 muṉṟumākkāṇi muntirikai kāḷam ūtuvār
nālvarkkuttirunallattil koṟṟaṅkuṭi vāykkāliṉ melkaṇṭattu mu-
57 mmāvaraiyaraikkāṇikkiḻ aṟumākkāṇi muntirikai kāṭukāḷ
koyiliṉ teṟkil araikkāleyaraikkāṇi muntirik[ai]
58 kiḻ mukkāle nāṉmāvaraiyaraikkāṇi caṅkūtuvār iruvaṟkut
tirunallattil caṅkoṭaiyil nāṉkumā mukkāṇi-
59 yaraikkāṇikkiḻ iraṇṭumā mukkāṇi matiṭkiḻaraikkāṇi kiḻ eṭṭumā tirumey-kāppār muvaṟkup puṭavaimuta-
60 luṭppaṭa nicatam tūṇi patakkāka [o]rāṭṭaikku nellu nūṟṟeṇpatiṉ kalattu-kku pūṅkuṭiyil oṉṟe yeḻumākk[ā]-
61 ṇiyaraikkāṇi muntirikai tiruppatiyam pāṭuvār iruvaṟku nicatam
tūṇi patakkāka orāṭṭaikku nellu nūṟṟeṇpa-
62 tiṉ kalattukku pūṅkuṭiyilloṉṟe yeḻumākkāṇiyaraikkāṇi
muntirikai śrīkoyilvāriyam ceyyum brāhma-
63 ṇar iruvaṟku perāl ni[ca]tam kuṟuṇiyāka orāṭṭaikku nellaṟupatiṉ kalattu-kku pūṅkuṭiyiloṉpatumāvaraikkāṇi karaṇa-
64 ttāṉ kucavaṉṉoruva[ṉu]kku nicatam patakkāka orāṭṭaikku
nellaṟupatiṉ kalattukku pūṅkuṭiyiloṉpatumāvaraikkā-
65 ṇi tiṅkaḷ snapanamuṭpaṭa kalamiṭum kucavaṉukku nicatam
aṟunāḻiyāka orāṭṭaikku nellu irupattirukalaṉe tūṇipatak-
66 kiṉukkup pūṅkuṭiyil muṉṟumākkāṇiyaraikkāṇi muntirikai
paricaṭṭa•• vaṇṇattāṉukku nicatam muṉṉā-
67 ḻiyāka orāṭṭaikku nellup patiṉorukalaṉe mukkuṟuṇikku pūṅkuṭiyil oru-mā[va]raiyaraikkāṇi muntirikai kāveri-
68 yiniṉṟu taṇṇiramutu koṭuvarum brāhmaṇaṉ oruvaṉukku nicatam
kuṟuṇiyāka orāṭṭaikku nellu muppatiṉ kalattu-
69 kku pūṅkuṭiyil nāṉmāvarai muntirikai irājaniyokattāl
śrīkāryyamārāy-vāṉukku nicatamukkuṟuṇiyāka
orāṭṭai-
70 kku nellu toṇṇūṟṟu kalattukku pūṅkuṭiyilaraiye
mummāvaraiyaraikkāṇi muntirikai putukkupuṟam orāṭṭai-
71 kku nellu irunūṟṟukkalattiṉukku pūṅkuṭiyiloṉṟaraiye araimā tiṅkaḷ-toruñ ceyyum snapanattukkuṅ
72 grahaṇattukkum orāṭṭaikku nellu muṉṉūṟṟaṟupatiṉ kalattukku
pūṅkuṭiyi-liraṇṭey mukkāl cārttiyaruḷa
73 paricaṭṭam nālaṇaikku orāṭṭaikku nellu aṟupattunāṟkalattukkup pūṅkuṭiyi-loṉpatumā mukkāṇi tirunamaṉikaikkum
74 vitānattukkum tirumeṟkaṭṭikkum jalapavitrattukkum
tiruvoṟṟāṭaikkum orāṭ-ṭaikku nellu aṟupattunāṟkala-
75 ttukkup pūṅkuṭiyiṟ oṉpatumā mukkāṇi[yum] mayakkamum colli nicatamuṅ koyi-lil nāḷolai tūkkun tirukka-
76 ḷukku nicatam nāṉāḻi[yāka] orāṭṭaikku ne[llup pati]ṉaiṅkalattukku
pūṅkuṭiyi-liraṇṭumākkāṇi śrīgaṇḍarādityaṉāṉa
tiruna-
77
ntavāṉamiṟaippār muvarkkuk kappaṭamuṭpaṭapperāl nicataṅkuṟiṇiyā[ka orāṭ-ṭaikku nellu toṇṇūṟṟukkalattukkuk
kiḻa[ṭaku]vilaiyil eḻumāvu[m]78 cempiyaṉmāteviyāṉa tirunantavāṉamiṟaippār iruvarkumaṭaiyāṉa kappaṭamuṭ-paṭap perāl nicataṅ kuṟuṇiyāka orāṭṭaikku nellu aṟupatiṉ [ka]
79 lattukkuk kiḻaṭakuvilaiyil nāṉkum[ā kāṭṭāka]rappaṇi ceyta
tillaiyācāriyaṉuk-kup pūṅkuṭiyil kāl taccaṉukkup
pūṅkuṭiyilaraikkā-
80 l kollaṉukkup pūṅ[ku*]ṭiyil iraṇṭumāk koyilukku nu[ṟu]ta[m]okulavaṉuk-kup pūṅkuṭiyilaraikkāl tiripuravijayarkkuttiruvamutukku-
81 ttirunallattila kucappeṟṟilorumāvarai muntirikaikkiḻ eṭṭumā
muk[kāṇi] muntirikai kā[ṭu]kāḷ koyiliṉ melatu umaiyāpiṭā-
82 riṟṟekkaṭaiyappati iraṇṭumā mukkāṇiyaraikkāṇikkiḻaraiyeyiraṇṭumā iṣa-pav[āha]ṉarkkut tiruvamutukkut tirunallattil [ku]cappeṟṟil mākā-
83 ṇiyaraikkāṇikkiḻaraiyeyaraikkāṇi muntirikai ikkucappeṟṟil
taṭi iraṇ-ṭāy araikkāleyaraikkāṇikkiḻ mukkāleymākāṇi muntirikai
ga-
84 ṇapatiyārkkuttiruvamutukku tirunallattil kiḻūr
nāṉkumākkāṇiyaraikkāṇi-kkiḻaraiye iraṇṭu mākkāṇi muntirikai turuttiyil
orumā[ cin-
85 ṉamum] aiñcaṅkamāṭat tirunallattil kāṭukāḷkoyiliṉ melatu
araiymā mukkāṇiyaraikkāṇikkiḻaraiyeyaraikkāl cempiyaṉm[ā]-
86 deviyāṉa tirunantavāṉamuritiṉ vaṭakkil maṉaikaḷum ira[ṇ*]ṭumā
mukkāṇi mu[ntirikai]kkiḻ nāṉkumāvaraikkāṇi iḷanallattil vaṭakkiṟkuḷan
ti[runa]-
87 llattil nilamuṭpaṭa araikkāl tirunallattil
śrīgaṇarādityaṉāṉa tirunantavā-ṉaṅ kāle
kāṇiyaraikk[ā*]ṇi muntirikaikkīḻ orumā mukkāṇi
88 [u]ttamacoḻaṉāṉa kiḻū[ri]ṟ tirunantavāṉa muṉṟumākkāṇi muntirikai
kkiḻa[raik]-kāley muṉṟumākkāṇiyaraikkāṇi muntirikai
tiruppatiya[m*]
89 pāṭuvāriruvarkku maṉai muntirikaikki••• tirukkoyiluṭaiyārkaḷ maṉai
iraṇṭāy araikkāṇikkiḻeṭṭumā uvaccarkaḷ maṉai kāṇi mu-
90 ntirikaikkiḻoṉpatumā itaṉ teṟkil śrīkāryyañceyvāṉirukkum
maṉai araikkāṇikkiḻaraimā muntirikai umayāpiṭārikku meṟkum
91 kamukukku vaṭakkum ceruvukkuk kiḻakkum kāṭukāḷkuḷattukkut teṟkum
naṭuvupaṭṭa nilam paḻantevatāṉa iṟaiyiliyāyk koyilukkup paṇice-
92 yvār irukkum maṭaviḷākam kamukukku meṟkum vāykkālukku vaṭakkum āḻ-vārkuḷattukkuk kiḻakkun tiruccuṟṟālaikkut teṟkum naṭuvupaṭṭa nila-
93 m paḻantevatāṉa iṟaiyiliyāyk kuḷantūrttuk koyilukkup
paṇiceyvārirukkum maṭaviḷākam tirunallatuc cavaiyār ko-
94 [ṇṭa] poṉṉāl erikkakkaṭava viḷakku arai ivviḷakkiṉukkuc
cavaiyārkkāka ivvūr nāvicar tirukkoyiluṭaiyārvacam āṭṭaiviṭṭamiṭa-
95 kkaṭava kācu nālu ivvūr tirukkoyiluṭaiyārkaḷ ivvūr māṭilaṉ kaḷvaṉ
keruṭa-ṉāṉa ta-
96 mmaṭinampiyiṭaiyum māṭalaṉ kuṉṟaṉakkaṉiṭaiyum āritaṉ kuṉṟaṉ
parameccuraṉi-
97 ṭaiyum āritaṉ kuṉṟaṉ ciṅkaṉi••••
poṉṉālerikkakkaṭava tirunontā-
98 viḷakku muṉṟu piḷḷaiyārkku nicca•••• ttukkut
tirunallattil matiṭkiḻppāla-
99
ṉvāyiṉ melai uṭciṟuvāykkāliṉ vaṭakkil mukkāṇikkiḻ nāṉku100 [o]rumāvāka [vanta] nilam taṭi••• nilam••• i[ni]la-m
o[ru]māvaraikkā[ṇi]•••• ṟumākkāṇi[yum n]āṅkaḷ iṟaiyiḻiccik[ku]ṭuttu itte[var
paṇ]ṭārattu it[t]evarkaṉmikaḷ tarak koṇṭa kācu 20[m] āka koṇṭa
kācu 100 ikkācu nūṟuṅ koṇṭu inilaṅka-ḷāl vanta
tiruvāca[li]ṟ ponta kuṭi[maiyum] ūriṭuvari pala••• [v]eṭṭi [mu]ṭṭai
101 [k]oṇṭu mutal nāṅkaḷe [iṟu]k[ka][k*][ka]ṭa[v]omāka itte[varkkuc]-cantirātittavaṟ•••• [i]ṟaiyiḻiccuk kalveṭṭuvi[ttu]k kuṭutt[om
tiruna]llattu sabhaiyom paṉmāheśvararakṣai |||——
TRANSLATION.
(Line 1.) (One)
kuṟuṇi of rice; four
nāḻi (of rice) for a dish of rice mixed
with pulse (
payaṟṟuppōṉagam), (one)
kuṟuṇi (of rice) for midday
(
offerings), (one)
kuṟuṇi (of rice) for the night (
offering) and four
nāḻi (of rice) for midnight (
offerings); altogether, for (
this) (one)
tūṇi of rice, (
were provided) two
tūṇi and one
padakku of superior
paddy (
śeṉṉel) at five (
measures of paddy) per two (
measures of rice),
including the wages of servants
(
for husking it); (one)
kuṟuṇi and four
nāḻi of paddy, for four
nāḻi of cleaned split pulse
for the dish of rice mixed with pulse (
offered) in the early part of the day;
two
nāḻi of paddy for two
palams of sugar to be offered (
with) the dish
of rice mixed with pulse; five
nāḻi of paddy for•• fruit cut
(
and
offered along) with the dish of rice mixed with pulse; (one)
tūṇi of paddy, for
(one)
uḻakku and one
āḻākku of ghee for (
offerings in) the early part
of the day, for one
uḻakku and one
āḻākku (of ghee) for the midday, night
and midnight (
offerings) and for one
nāḻi of ghee•• things for fried-curry; six
nāḻi of paddy for two
nāḻi of cleaned split pulse for
kummāyam (offered) on the four occasions (
of worship); (one)
kuṟuṇi
and four
nāḻi of paddy for (
providing) four curries in all (
viz.,)
[one vegetable curry], one boiled curry (
puḻukku), one curry mixed with tamarind
(
puḷiṅgari) and one fried curry (
porikkari), including (
the cost of)
asafaetida, sugar and tamarind; . ••four
nāḻi of paddy, for four
nāḻi of curd
(
offered) on four occasions (
of worship); one
kuṟuṇi and two
nāḻi of paddy for•• and two bundles (
paṟṟu) of betel leaf; two
nāḻi
of paddy for (
supplying) fuel for cooking the sacred food and two
nāḻi of paddy for
two
palam of turmeric•• for smearing (
the image) on the four occasions (
of the
day). Thus for•• three
[kalam], two
tūṇi and one
kuṟuṇi of paddy
for a year at•• two
tūṇi, one
padakku and four
nāḻi (a day) (the following
lands were assigned):——
(L. 10.) The land (called) Maṇṇichchey in Tirunallam
(measuring) nine-twentieths, three-eighths, one by one hundred and sixtieth
+ 1/320 of seven-twentieths, three-eightieths, one by one hundred and sixtieth, one by three
hundred and twentieth, one by one hundred and sixtieth, half•• + 1/320 of two-twentieths,
one-eightieth, one by one hundred and sixtieth, one by three hundred and twentieth + 1/320 of
seven-twentieths, one-eightieth and one by three hundred and twentieth; (the
land) on the south bank of Kuṇḍuvāy (measuring) eight-twentieths + 1/320
of half, three-twentieths and three-eightieths; (land)•• of the
(channel) Subrahmaṇya-vāykkāl (measuring) one-twentieth,
one-fortieth, one by one hundred and sixtieth, one by three hundred and twentieth + 1/320 of
half and one by one hundred and sixtieth; (land) lying to the east of
Parpanedi (measuring) one-twentieth, one by three hundred and twentieth + 1/320 of half,
one-twentieth and three-eightieths; (land) at Turutti (measuring)
seven-twentieths, one by one hundred and sixtieth, one by three hundred and twentieth + 1/320
of four-twentieths + 1/320 of•• one and a half.
(L. 12.) For (providing) (one) hundred and eighty kalams of paddy for each year,
at (one) tūṇi and (one) padakku every day for four palams of sandal•• on
four occasions (of worship)•• with sacred sandal paste made of balls (the following
lands were assigned): (the land) Tiruttōṇippuram of Tirunallam
(measuring) one-quarter and three-eightieths; (the land) Śivadēvaṉ
(measuring) four-twentieths, one-eightieth, one by one hundred and sixtieth, one by
three hundred and twentieth + 1/320 of three-twentieths; (the land) Nāraṇa
(measuring) three-eightieths; (the land) of the village (measuring)
one-eightieth + 1/320 of three quarters, four-twentieths, three-eightieths and one by
three-hundred and twentieth; (the land) at Turutti (measuring)
six-twentieths, three-eightieths + 1/320 of three quarter and one-twentieth.
(L. 15.) For sixty kalam of paddy every year at one padakku each day for
(provid-ing) incense (was assigned land) at Turutti of
Tirunallam (measuring) nine-twentieths, one by three hundred and twentieth +
1/320 of three quarters, and one by three hundred and twentieth. (The following persons)
placed sacred perpetual lamps (in the temple): Hārita Kuṉṟa Nakkaṉ of Tirunallam, one (lamp);
Pālāśiriyaṉ Nārāyaṇaṉ Vaḍu-gaṉ, one (lamp);
Paṭṭanakki wife of the Brāhmaṇa Pālāśiriyaṉ Dāmōdiraṉ Bhās-kara Bhaṭṭaṉ, half (lamp); Āritaṉ Charitaṉ• one
(lamp) Ārita N6akkaṉ•• one (lamp);••• alias Parakēsari
Viḻuppēraraiyaṉ the headman of• •• one (lamp);•• Nāgiriyaṉ Ādittaṉ,
one (lamp) (and) [Uga] eḻuppaḷi, one (lamp); five sacred perpetual
lamps which (the king ?) was pleased to place. In all for (these) twelve and a
half (lamps)•••••• oil daily will have to be burnt. Three uḻākku of oil for
[two] (lamps ?) (of) Aṇukka••• in the three conjunctions (of the day); four
nāḻi of oil daily for (burning) the cluster of lamps (consisting) of one
hundred and twenty-eight (lights); oil for śrībali•••• ; For providing (one)
nāḻi and one uḻakku of oil daily for [two] lamps••••• two for midday
(service) and fourteen for the night (service); (Thus) in all, for nine
nāḻi and (one) āḻākku of oil (was provided) (one) thousand and
ninety-five kalam of paddy for each year, at one tūṇi (of paddy) for (one)
nāḻi of oil••• (one) padakku of paddy for (providing) daily (one)
uri of ghee of good smell for one sacred perpetual lamp; two tūṇi (one) kuṟuṇi
and (one) padakku of paddy for seven mañjāḍi and (one) kuṉṟi of
camphor• ••••• three hundred and seventy kalam of paddy for each year, at
two tūṇi and three kuṟuṇi each day. In all (for providing) (one)
thousand four hundred and twenty-five kalam of paddy••••• northern portion of
Strī•• channel of Tirunallam, (measuring) one quarter, one-fortieth one by three
hundred and twentieth + 1/320 of three quarters, two-twentieths, one-fortieth and one by one
hundred and sixtieth; (land) in Kuśappēṟṟu (measuring)
seven-twentieths, one by three hundred and twentieth + 1/320 of three quarters and
one-twentieth; (land) on the west side of Kāmakkōḍi (measuring)
three-twentieths, one-eightieth + 1/320 of three-quarter and one-eighth; two lands
(taḍi) in Turutti together (measuring) six-twentieths,
one-fortieth, one by one hundred and sixtieth + 1/320 of three-twentieths, one-eightieth and
one by one hundred and sixtieth; (land) east of Vēppañjuṟṟu
(measuring) four-twentieths, + 1/320 of six-twentieths, three-eightieths, one by one
hundred and sixtieth and one by three hundred and twentieth; (land) in
Iḷanaḷḷam (measuring) two and a quarter and one-fortieth, (land) in
Muśiṭṭaikkuḍi (measuring) three and seven-twentieths.
(L. 28.) For seventy
kalam of paddy required each year for celebrating the great
bali on each day of the sacred (
asterism)
Jyēshṭhā
which was the sacred (
natal) star of queen
Śembiyaṉ
Mādēviyār who obtained in her blessed womb the glorious
Madhu-rāntakadēva alias Uttama-Chōḷa, (
the following lands were
assigned):——(land) in
Turutti of
Tirunallam (
measuring)
nine-twentieths, one by three hundred and twentieth + 1/320 of one quarter, and one by three
hundred and twentieth.
(L. 31.) For one thousand and five hundred
kalam of paddy required every year at one
kuṟuṇi and two
nāḻi each for feeding forty Brāhmaṇas in the temple of the god
(
āḻvār), including (
the cost of) vegetables, fuel, ghee, butter-milk,
different spices, betel-leaves, arecanuts and other necessary expenses (
viśam), (was assigned land measuring) nine
vēli in
Iḷanallam.
(L. 35.) For one hundred and twenty kalam of paddy (every year) at one
tūṇi each day for the worshipping priest, including (the cost of) clothing,
(was assigned) half, four-twentieths and one-fortieth (of land) at
Iḷanallam.
(L. 37.) For six hundred kalam of paddy each year to meet the expenses of
the festivals, Mārgaḻi-Tiruvādirai and Vaigāśi-Viśāgam (was assigned) at
Muśiṭṭaikkuḍi (land measuring) one and a half and three-twentieths and at
Pūṅguḍi two, one-twentieth and one-eightieth.
(L. 40.) For twenty-two kalam, one tūṇi and one padakku of paddy each
year at six nāḻi per day for the Brāhmaṇas who crushed the sacred sandal, including
(the cost of) clothing (was assigned land) in Pūṅguḍi
(measuring) three-twentieths, one-eightieth, one by one hundred and sixtieth and one by
three-hundred and twentieth.
(L. 42.) For five (
Brāhmaṇa) servants (
māṇi) required, to
hold the canopy and render necessary service by the temple priests
(
tirukkōyiluḍaiyārgaḷ) who had to render necessary service to the sacred interior
(
tiruvuṇṇāḻigai) and hold the canopy, (
were assigned the following lands):——(the
land) in the eastern portion (
kīḻūr) of
Tirunallam
(
measuring) six-twentieths, one-fortieth, one by one hundred and sixtieth and one by
three hundred and twentieth + 1/320 of three-quarters, three-twentieths, three-eightieths and
one by one hundred and sixtieth; (
the land) in
Kuśappēṟu (
measuring)
one half, three-eightieths, one by three hundred and twentieth + 1/320 of one half and
two-twentieths; and (
land) at
Pūṅguḍi (
measuring) six-twentieths and
three-eightieths.
(L. 46.) For sixty-seven kalam, (one) tūṇi and (one) padakku of paddy
each year at three nāḻi every day for each of three (servants) who pick up
flowers for the sacred temple and three who string them together, (was assigned land) at
Pūṅguḍi (measuring) one half, one-eightieth and one by three hundred and
twentieth.
(L. 48.) For forty-five kalam of paddy each year at four nāḻi per day for
each of three (servants) who sweep and smear with cowdung the sacred (temple), (was
assigned land) at Pūṅguḍi, (measuring) six-twentieths, three-eightieths
and one by one hundred and sixtieth.
(L. 49.) For the musicians (who sound) two śaṇḍai, one timilai, one
śegaṇḍigai, one karaḍigai, two pairs of kaimaṇi, one pair of
cymbals, four maddaḷam and two talaippaṟai (were assigned the following
lands); (the land) east of Kāmakkōḍi in Tirunallam (measuring)
four-twentieths, one-eightieth, + 1/320 of three-quarters and one-eighth; (land) to the
east of the (temple) wall (measuring) one-twentieth, one-fortieth, one by one hundred
and sixtieth, one by three hundred and twentieth + 1/320 of seven-twentieths and
one-eightieth; (land) east of the Piḍāri temple including the (tank)
Mēlaikkuḷam (and measuring) seven-twentieths, one-eightieth + 1/320 of half,
one-twentieth, one by one hundred and sixtieth, and one by three hundred and twentieth; (the
land) Kuḷaviḷāgam (measuring) nine-twentieths and
one-eightieth; (land) in Śeṅgōḍai (measuring) two-twentieths, one by
one hundred and sixtieth, one by three hundred and twentieth + 1/320 of one-twentieth and
one by one hundred and sixtieth; (land) in the eastern division of (the channel)
Subrahmaṇya-vāykkāl (measuring) (one)-twentieth,
(one)-eightieth, + 1/320 of three-quarters, three-twentieths, one-fortieth and one
by three hundred and twentieth; (land) at Pūṅguḍi (measur-ing) three-quarters, three-twentieths, one-eightieth and one by three hundred and
twentieth.
(L. 56.) For four persons who blow the kāḷam (were assigned): (land) in the western
division of the (channel) Koṟṟaṅguḍi-vāykkāl of Tirunallam
(measuring) three-twentieths, one-fortieth, one by one hundred and
sixtieth + 1/320 of six-twentieths, one-eightieth and one by three hundred and twentieth;
(land) south of the temple of Kāḍugāḷ (measuring) (one)-eighth, one
by one hundred and sixtieth, one by three hundred and twentieth + 1/320 of three-quarters,
four-twentieths, one-fortieth and one by one hundred and sixtieth.
(L. 58.) For two persons who blow the conch, (were assigned land) in
Śeṅgōḍai at Tirunallam (measuring) four-twentieths,
three-eightieths, one by one hundred and sixtieth + 1/320 of two-twentieths and
three-eightieths; (and land) east of the (temple) wall (measuring) one by
one hundred and sixtieth + 1/320 of eight-twentieths.
(L. 59.) For one hundred and eighty kalam of paddy each year at (one) tūṇi
and (one) padakku every day, including the cost of clothing, for three men who guard the
sacred images, (was assigned land) at Pūṅguḍi (measuring) one,
seven-twentieths, one-eightieth, one by one hundred and sixtieth and one by three hundred and
twentieth.
(L. 61.) For one hundred and eighty kalam of paddy each year at (one) tūṇi
and (one) padakku every day, for two persons who recite the Tiruppadigam (hymns) (was
assigned land) at Pūṅguḍi (measuring) one, seven-twentieths,
one-eightieth, one by one hundred and sixtieth and one by three hundred and twentieth.
(L. 62.) For sixty kalam of paddy per year at (one) kuṟuṇi every day for
each of two Brāhmaṇas who performed the sacred (duty of) kōyil-vāriyam (was assigned
land) at Pūṅguḍi (measuring) nine-twentieths and one by one hundred and
sixtieth.
(L. 63.) For sixty kalam of paddy per year at one padakku every day, for
one accountant (of the) potter (caste) (was assigned land) at Pūṅguḍi
(measuring) nine-twentieths and one by one-hundred and sixtieth.
(L. 65.) For twenty-two kalam, (one) tūṇi and padakku of paddy per year at
six nāḻi each day for the potter who supplied pots (daily), including (those
required for) the monthly bathing (of the god) (was assigned land) at
Pūṅguḍi (measuring) three-twentieths, one-eightieth, one by
one-hundred and sixtieth and one by three hundred and twentieth.
(L. 66.) For eleven kalam and three kuṟuṇi of paddy per year at three
nāḻi every day for the vaṇṇattāṉ (?)••• the sacred cloths, (was assigned
land) at Pūṅguḍi (measuring) one-twentieth, one-fortieth, one by one
hundred and sixtieth and one by three hundred and twentieth.
(L. 67.) For thirty kalam of paddy per year at (one) kuṟuṇi each day for
one Brāhmaṇa who brings water from (the river) Kāvērī, (was given
land) at Pūṅguḍi (measur-ing) four-twentieths, one-fortieth
and one by three hundred and twentieth.
(L. 69.) For ninety kalam of paddy each year at three kuṟuṇi every day for
one (Superintendent) who supervises the sacred (temple) transactions
(śrīkārya) under orders of the king (was assigned land) at Pūṅguḍi
(measuring) half, three-twentieths, one-fortieth, one by one hundred and sixtieth and
one by three hundred and twentieth.
(L. 70.) For two hundred kalam of paddy every year (to be spent) on
repairs (pudukkuppuṟam), (was assigned land) at Pūṅguḍi (measuring)
one and a half and one fortieth.
(L. 71.) For three hundred and sixty kalam of paddy every year for the
monthly performance of the (sacred) bath and for (the ceremonies during) eclipses
(was provided land) at Pūṅguḍi (measuring) two and
three-quarters.
(L. 72.) For sixty-four kalam of paddy every year for four pairs of cloth to
be graciously worn (by the images) (was given land) at Pūṅguḍi
(measuring) nine-twentieths and three-eightieths.
(L. 73.) For sixty-four kalam of paddy each year for the sacred bath
(namanikai), the canopy, the sacred canopy over the bed, for the (annual)
purificatory (ceremony with) water (jala-pavitra ?) and for the sacred towel
(was assigned land) at Pūṅguḍi (measuring) nine-twentieths and
three-eightieths.
(L. 75.) For fifteen
kalam of paddy per year at four
nāḻi every day to
the astrologer
who recites the changes (
in the movements of the stars and
planets) every day and carries (
with him) the calendar (
nāḷōlai) in the
temple (
was assigned land) at
Pūṅguḍi (
measuring) two-twentieths and
one-eightieth.
(L. 76.) For ninety kalam of paddy per year including (the cost of) clothing
at one kuṟuṇi a day for each of three men who water the sacred flower-garden
called śrī-Gaṇḍarādityaṉ (was given land) at Kīḻaḍakuvilai
(measuring) seven-twentieths.
(L. 78.) For sixty kalam of paddy per year at (one) kuṟuṇi a day including
(the cost of) clothing as per agreement, for each of two men who water the sacred
flower-garden called Śembiyaṉmādēvi (was assigned land) at
Kīḻaḍakuvilai (measuring) four-twentieths.
(L. 79.) One quarter (
of land) at
Pūṅguḍi to
Tillaiyāchārya who
did the work of the wooden-house (
kāṭṭāgara); one-eighth
(
land) at
Pūṅguḍi to the car-penter; two-twentieths (
of
land) at
Pūṅguḍi to the blacksmith; one-eighth (
land)
at
Pūṅguḍi to•••••• in the temple
.
(L. 80.) For the sacred (rice) oblations to (the image) Tripuravijayar
(was given land) in Kuśappēṟu at Tirunallam (measuring)
one-twentieth, one-fortieth, one by three hundred and twentieth + 1/320 of eight-twentieths,
three-eightieths and one by three hundred and twentieth; and the plot (of land) lying on
the south of (the shrine of) Umayā-Piḍāri west of the temple of
Kāḍugāḷ, (measuring) two-twentieths, three-eightieths, one by
one hundred and sixtieth + 1/320 of half and two-twentieths.
(L. 82.) For the sacred (rice) oblationsto (the image) Vr̥shabhavāhana
(was assigned) in Kuśappēṟu at Tirunallam (land, measuring)
(one) twentieth, (one)-eightieth, one by one hundred and sixtieth + 1/320 of half,
one by one hundred and sixtieth and one by three hundred and twentieth; and two taḍi in
this (same) Kuśappēṟu together (measuring) one-eighth, one by one
hundred and sixtieth + 1/320 of three-quarters, one-twentieth, one-eightieth and one by three
hundred and twentieth.
(L. 84.) For the sacred (rice) oblations to (the image of) Gaṇapati
(were assigned): (land) in the eastern portion (kīḻūr) of Tirunallam
(measuring) four-twentieths, one-eightieth, one by one hundred and sixtieth
+ 1/320 of half, two-twentieths, one-eightieth, and one by three hundred and twentieth; and
(land) at Turutti (measuring) one-twentieth and odd.
(L. 85.) For bathing (
the images) with the five articles
(
land was
assigned) at
Tirunallam on the west side of the temple of
Kāḍugāḷ
(
measuring) one-fortieth, three-eightieths, one by one hundred and
sixtieth + 1/320 of half and one-eighth. The houses on the north side of the sacred
flower-garden called
Śembiyaṉmādēvi (
measure) two-twentieths,
three-eightieths, one by three-hundred and twentieth + 1/320 of four-twentieths and
one by one hundred and sixtieth; the tank on the north, at
Iḷanallam together with
the land (
attached to it) at
Tirunallam (
measures) one-eighth; the
sacred flower-garden called
śrī-Gaṇḍarādityaṉ at
Tirunallam
(
measures) (one) quarter, (one) eightieth, one by one hundred and sixtieth, one by three
hundred and twentieth + 1/320 of one-twentieth and three-eightieths; the sacred flower-garden
in the eastern portion (
kīḻūr) (of Tirunallam), called
Uttamaśōḻaṉ
(
measures) three-twentieths, one-eightieth, one by three hundred and
twentieth + 1/320 of one-eighth, three-twentieths, one-eightieth, one by one hundred and
sixtieth and one by three hundred and twentieth.
(L. 88). The house of the two persons who recite the Tiruppadigam (measures) one by
three hundred and twentieth••••••; the two houses of the temple-priests
(tirukkōyiluḍaiyār) together (measures) one by one hundred and sixtieth
+ 1/320 of eight-twentieths; the house of the (temple) musicians (measures)
one-eightieth, one by three hundred and twentieth + 1/320 of nine-twentieths; to the south of
this, the house in which the temple-manager resides (measures) one by one hundred and
sixtieth + 1/320 of one-fortieth and one by three hundred and twentieth. The temple quarter
(maḍaviḷāgam) in which the temple servants live, (is) the old rent-free
dēvadāna land lying-within (the boundaries) (viz.), west of (the shrine
of) Umayā-Piḍāri, north of the areca (-growing land) (kamugu), east of
the cultivated land (śeruvu) and south of the tank of
Kāḍugāḷ. (Another) temple quarter (maḍaviḷāgam) in which the
temple servants live, (is) the old tax-free dēvādāna land
(reclaimed) by filling up the tank, and situated within (the boundaries) (viz.,)
west of the areca (-growing land), north of the channel, east of the
Āḻvārkuḷam (tank) and south of the sacred surrounding hall
(tiruchchurṟṟālai).
(L. 93.) One half-lamp has to be burnt (in this temple) by the assembly of
Tirunal-lam from the gold (they have) received; four kāśu
(are) to be paid every year in the hands of the temple-priests by the barbers of this
village, for (maintaining) this lamp on behalf of the assembly.
(L. 95.) Three sacred perpetual lamps (are) to be burnt (in this temple) by
the temple-priests of this village for the gold••• from Māḍilaṉ
Kaḷvaṉ Geruḍaṉ alias Tammaḍi Nambi of this village, from
Māḍalaṉ Kuṉṟa Nakkaṉ, from Hāritaṉ Kuṉṟaṉ Paramēśvaraṉ and from
Hāritaṉ Kuṉṟaṉ Śiṅgaṉ.
(L. 98). Three-eightieths + 1/320 of four•• to the north of the sub-channel which branches
off from the western side of the (main ?) channel, east of the (temple) wall
at Tirunallam (was assigned) for••• of Piḷḷaiyār (i.e.,
Gaṇēśa), every day.
(L. 100.) Having (thus) made, this land (measuring) one-twentieth, one by
one hundred and sixtieth••• and one-eightieth tax-free, we received 20 kāśu from
the treasury of this god, given by the temple servants. Thus (the money) in all received
(by us) (is) 100 kāśu. Having received this (one) hundred kāśu, we, the
members of the assembly of Tirunallam, agreed to collect and pay ourselves the taxes
due on these lands (such) as the kuḍimai payable at the door of the palace,
ūriḍuvari• •••••• , veṭṭi and muṭṭai, made•••• tax-free as long as the
moon and the sun (last) and had (the order) engraved on stone in favour of this
god. May (the assembly) all Māhēśvaras protect (this charity)!
XV.——INSCRIPTIONS OF PARTHIVENDRAVARMAN OR PARTHIVENDRADHIPATIVARMAN, ‘WHO TOOK THE
HEAD OF VIRA-PANDYA.’
No. 152.——ON THE SOUTH-EAST WALL OF THE VAIKUNTHA-PERUMAL TEMPLE AT UTTARAMALLUR.
The subjoined record informs us that certain lands were made tax-free by the great assembly
of Uttaramēru-chaturvēdimaṅgalam in the 2nd year of king
Partma (i.e., Pārthivēndra)-Mahārāja, ‘who took the head
of Vīra-Pāṇḍya’.
The virāma or puḷḷi is marked almost throughout and where the double consonants
are combined with the ē and ō signs, this puḷḷi is omitted.
TEXT.
1
svasti śrī [||*]
virapāṇṭiya[ṉ talaik]oṇṭa ko
partmamahārājaṟku yā-ṇṭu iraṇṭāvatu
kā[liyū]rkkoṭṭattu taṉkū[ṟṟu]ttaramerucatu- [r*]vve•••••
2 rameruvatiyiṉ meṟku mu[ta*]ṟcatukkattu iraṇṭāntaraṅ kuḻi
irunūṟṟu-nāṟpatum iṅke talaittaraṅ kuḻi aiññūṟṟuaṟupatum [i*]ṅke
mun-•••••••
3
kku patiai[ñ]tāṅ ka[ṇ*]ṇāṟṟu amanināraṇavatiyin meṟkku aiñtāñc-catukkattu kamuku talaittara•••••4
liyākappaṇitetom pe(p)ruṅkuṟi sabhaiyom itu
virodhañ ccey- tārai
dha[nm]āsanatte
irupattaiṅkaḻañcu poṉ daṇḍam
mutpa ••••
5
bhaiyār paṇikka sabhai uḷ iruṉtu e[ḻu*]tineṉ ivūr
madhyasthaṉ ci[va*]dāsa[ṉ]
brahmapriyaneṉ ittevarkkut tirume[y]k[āva]lam
maṟ-ṟum•••••6
ṭiyum maṟṟum epeparlpa iṟaiyum ūrom
koḷḷappeṟātomākavum ivvaṟai epeparppaṭṭatum
idedavarkku iṟuppārākavum i[p*]paricu vai[t*]tom[||*]
iti[ṟṟi*]ṟampiṉār ga[ṅ*]kai••••TRANSLATION.
Hail ! Prosperity ! In the 2nd year of (the reign of) king Partma (i.e.,
Pārthi-vēndra)-Mahārāja who took the head of
Vīra-Pāṇḍya••••• Uttaramēruchaturvē[dimaṅgalam*] (situated) in its
(own) subdivision in Kāliyūr-kōṭṭam. Two hundred and forty
kuḻi of second rate (land) in the first śadukkam (situated) to the west
of (the path called) [Utta]ramēru-vadi•••; five hundred and sixty kuḻi
of first rate (land) in this same place•••; in this same place •••• of first rate areca
(land) in the fifth śadukkam (situated) to the west of (the
path called) Amaṉināraṇa-vadi of the fifteenth kaṇṇāṟu•••• We
(the members) of the big assembly ordered (to be) [tax-free]•• Those who obstruct
this (charity) (shall be liable to pay) a fine of 25 kaḻañju of gold to the
seat of justice••••• I, Śivadāsaṉ Brahmapriyaṉ, an
arbitrator (madhyastha) of this village, being in the assembly wrote (this) at
the command of the members of the assembly. The sacred watch of the image of this god
and••• . we (the residents) of the village (ūrōm) agreed that we shall not
receive any kind of taxes ••• shall themselves pay to this god every kind (of tax).
Those who act against this••• Gaṅgā (the Ganges)•••
No. 153.——ON THE SOUTH WALL OF THE SAME TEMPLE.
This record registers another transaction of the assembly with regard to certain lands of
the Lord of Vr̥ndāvana (i.e., Kr̥shṇa) in
Uttaramēru-chaturvēdi-maṅgalam in the 3rd year of
Pārthivēndrādhipativarman, ‘who took the head of Pāṇḍya’.
TEXT.
1
svasti śrī ||——
pāṇṭiyaṉai talaikoṇṭa pārātthivetrārātipativanmaṟ-2 kku yāṇṭu muṉṟāvatu kāliyūrkoṭṭattu taṉkūṟṟu
uttarameruccatu-
3 [r]vvetimaṅkalattu peruṅkuṟisabhaiyom eḻuttu emmur
śrīviruntā-
4
vaṇattu perumāṉ aṭṭiya[ḷu]kku5
śrībalikkum tirucceṉṉaṭaikkum nandāviḷakkukkum
arccanābhogat[tu]kkumāka vaitta bhūmiyāvatu
śrīdevivāykkālaṉ teṟku nālāṅ
ka[ṇ*]ṇāṟṟup pallavanāraṇavatikkuk kiḻārkup patiṉoṉṟāccatukkattum paṉṉi-6
raṇṭāñ catukkattumākat talait taraṅ kuḻi nānūṟṟeṇpatu kuḻiyum
śrīdevivāykkā-[li]ṉ teṟku nālāṅ
ka[ṇṇā]ṟup pallavaṉāraṉvatiyiṉ kiḻakku
oṉpatāñ catukkattut talaita[ra]ṅkuḻi taraṅkuḻi nānūṟṟu
aimpattāṟu kuḻiyum śrīde- vi[v]ākTRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 3rd year of Pārthivēndrādhipativarman, who
took the head of the Pāṇḍya (king), (this is) the writing of us (the
members) of the great assembly of Uttaramēru-chaturvēdimaṅgalam in its own
subdivision in Kāliyūr-kōṭṭam. The following are the lands given to
the lord of (the temple of) the glorious Vr̥ndāvana of our village for
śrībali, sacred current expenses, perpetual lamp and archchanābhōga:——
(L. 5.) 480 kuḻi of first rate (land) in the eleventh and twelfth squares
(śadukkam) (situated) to the east of (the path called)
Pallavanāraṇa-vadi in the fourth kaṇṇāṟu to the south of (the channel
called) Śrīdēvi-vāykkāl; 456 kuḻi of first rate (land) in
the ninth square (situated) to the east of (the path called)
Pallavanāraṇa-vadi in the fourth kaṇṇāṟu to the south of (the channel
called) Śrīdēvi-vāykkāl;•••
No. 154.——ON THE NORTH WALL OF THE SAME TEMPLE.
This is also a land-transaction made by the assembly of Uttaramēlūr-chaturvēdi-maṅgalam on behalf of the temple of Tiruppulivalam in the 3rd year of
Pārthi-vēndrādhipativarman, who took the head of Vīra-Pāṇḍya.
Tiruppulivalam herein mentioned must be the same as Tiruppulivaṉam, a village
situated about three miles from Uttaramallūr.
TEXT.
1
svasti śrī [||*]
virapāṇ[ṭi*]yaṉṉai talaikoṇṭa pārttive[ntri]rātipatiparma[r*]-kku yāṇṭu 3 vatu kāliyūrkkuraṭṭattu
taṉkuṟṟuttiramelūrccatu[rvve]ti-maṅkalattu peruṅkuṟisabhaiyom eḻuttu
nammur2
tiruppulivalattu perumānaṭikaḷukku arjanābhogattukkum[ā]ka tiruceṉnalnaṭai-kkumāka [v*]aitta hūmi [*]
[ū][r*]kku vaṭakku
pattā[m*] kaṇṇāṟṟu para- meśvaravatiyiṉ merkku mutaṟcatukkattu
irunūṟṟorupatu kuyām śrīdevivā-3
yikālin vaṭakku 3 kaṇṇāṟṟu vilakkuvāykkālin kiḻakku
4 catukkattu talaittaraṅ kuḻi [3]180m
iṅke [3] ka[ṇ*]ṇāṟṟu vilakkuvāykkāliṉ kiḻakku 2
catukkattu talaittaram kuḻi 480m
subramaṇṇiyanārā[ca*]ttin vaṭakku pati-4
n añcāṅ kaṇṇāṟṟu mālapiṭukuvati[yi*]n kiḻakku
añcā[ñ*]catu[k*]kattu talai-taram kuḻi eḻunūṟṟirupatum pulivalamvāyiṉ
terkku eḻā[m*] kaṇṇāṟṟu tirunā[ra*]ṇavatiyiṉ merkku añcām
catu[kkattu*] munṟāmtaram kuḻi muṉ-nūṟṟu eḻupatum
i[ṅ*]ke 8 ka[ṇ*]ṇāṟṟu u5
catukka[t*]tu muṉṟāntaraṅ kuḻi 450 patu kuḻiyum pulivalavāyiṉ
[te]ṟku 6 ka[ṇ*]ṇāṟṟu tirunāraṇavatiyiṉ meṟku 8
catu[k*]ka[t*]tu untaram āyira-[t*]tu eḻupatum tiruvoTRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 3rd year of (the reign of)
Pārthivēndrādhi-pativarman, who took the head of
Vīra-Pāṇḍya, (this is) the writing of us (the members) of the great
assembly of Uttaramēlūr-chaturvēdimaṅgalam, (a village) in its own
subdivision in Kāliyūr-kōṭṭam. (The following are) the lands which were
given to the god (perumānaḍigaḷ) of Tiruppulivalam of our village for
archchanābhōga and the sacred current expenses:——
(L. 2.) two hundred and ten kuḻi in the first śadukkam (situated) west of
(the path called) Paramēśvara-vadi of the tenth kaṇṇāṟu north of
the village; 380 kuḻi of first rate (land) in the fourth śadukkam
(situated) east of (the channel) Vilakku-vāykkāl of the third
kaṇṇāṟu north of (the channel) Śrīdēvi-vāykkāl; in the same place,
480 kuḻi of first rate (land) in the second śadukkam (situated) east of
Vilakku-vāykkāl of the third kaṇṇāṟu; 720 kuḻi of first rate
(land) in the fifth śadukkam (situated) east of (the path called) Mālpiḍugu-vadi of the fifteenth kaṇṇāṟu north of (the lane
called) Subrahmaṇya-nārāśam; 370 kuḻi of third rate
(land) in the fifth śadukkam (situated) west of (the path called)
Tirunāraṇa-vadi in the seventh kaṇṇāṟu south of (the channel ?)
Pulivalam-vāy; in the same place, 450 kuḻi of third rate
(land) in the second śadukkam of the eighth kaṇṇāṟu; 1,070
(kuli) of second rate (land) (situated) in the eighth śadukkam west of
(the path called) Tirunārana-vadi in the sixth kannāṟu south of
Pulivalavāy• •••
No. 155.——ON THE WEST WALL OF THE MADARI-AMMAN TEMPLE IN THE SAME VILLAGE.
This record is dated in the 3rd year and 173rd day of Pārthivēndrādhipati-varman who took the head of the Pāṇḍya (king). Here again the
assembly of Uttaramēru-chaturvēdimaṅgalam declared certain lands tax-free in
favour of a temple after receiving pūrvāchāram from Śandiraṉ
Eḻunūṟṟuvaṉ alias Nuḷamba-Māyilaṭṭiyār, a resident of
Kandapurattupēṭṭai.
TEXT.
1
.••• pāṇṭiya[ṉ talai]koṇṭa
pārttiventir[ā*]tipatipaṉmaṟkku yāṇṭu muṉṟāvatu nāḷ
nūṟṟu[e]ḻumatumūṉṟu kāliyūrkkoṭṭattu taṉ-kūṟṟutita[ram]e[ru]ccatu[rvve]timaṅkalattup
peru[ṅ]kuṟisah[ai*]yom [eḻuttu] e[m*]mūr••• ṅke-2
ṇayabha[ṭ*][ṭāri]kaḷukku(kku) tiruva[mitu]kaḷum
tiruvārādhanaikkumāka vaitta bhūmi subrahmaṇyanārācattiṉ vaṭakku [2]3
ka[ṇ*]ṇāṟṟu māṟapiṭuku-vatikku kiḻakku mūṉṟāñcatu[k*]kattu nālāntaram kuḻi [201]m su-3
bramaṇiya[nārāca]ttiṉ vaṭakku pattuoṉṟāṅkaṇṇāṟṟu māṟapiṭukuva[ti]yiṉ kiḻa-kku
patiṉoṉṟāñcatuk[ka*]ttu talaittaraṅ [ku]ḻi nānūṟṟu eṇ[pa]tum
iṅke pattāñcatukkattu talaitaram kuḻi irunūṟṟu [nālppa]tum4
su[bra]maṇyanārā[sa]ttiṉ vaṭakku
patiṉ añcāṅkaṇṇāṟṟu māṟapiṭuku[vati(y)]-yin kiḻakku
[nālā]ñcatukkattu talaittaram kuḻi .
540 nālpatum āka 40-[80] .• āyirattu eṇpatu cey nilam mūṉṟumā kāṇi arai [arai]-kāṇikkum eppērpaṭṭa iṟaiyum eccoṟum veṭṭiyum amañciyum kanta-purattupeṭṭaiyil [canti]raṉ eḻunūṟṟuvaṉ ākiya nuḷampamāyilaṭṭi
nammūr śrīvayiramekataṭākattu veṭṭi mutalāka pūrvācāram
ko-5
••kavum iphūmi ittaṉaikkum
kaṉtapurattupeṭṭaiyil cantira[ṉ] eḻunūṟṟu-vanākiya
nuḷampamāyilaṭṭiyār pakkal pūrvājāraṃ koṇṭu
iṟai[yi*]liyāka paṇittom itukku virodham ceyitārum
virodham coṉ-6
ṉārum gaṅkaiyiṭaik kumariyiṭai naṭu[vu*] ceyitār ceyita pāvam
koḷvārākavum itukku virodham ceyitārai
dhanmātaṉatte irupattañkaḻaiñcu
poṉ manṟavoṭṭiku[ṭu]ttom peruṅkuṟisahaiyom sabhai7 paṇikkaveḻutineṉ madhya[ staṉ] .• [ca]ṟkuṟi
tiruvaṭikaḷeṉ [||*]
TRANSLATION.
(Line 1.)•• In the 3rd year and 173rd day of (the reign of) Pārthi-vēndrādhipativarman, who took the head of the Pāṇḍya (king),
(this is) the writing of us (the members) of the great assembly of
Uttaramēru-chaturvēdi-maṅgalam, (a village) in its own
subdivision in Kāliyūr-kōṭṭam. (The follow-ing are) the lands
given to• ṇaya-bhaṭṭārigaḷ of our village for sacred offerings and worship:——
(L. 2.) 201. kuli of fourth rate (land) in the third śadukkam (situated)
to the east of (the path called) Māṟapiḍugu-vadi in the [twenty]-third
kaṇṇāṟu north of (the lane called) Subrahmaṇya-nārāśam; four
hundred and eighty kuli of first rate (land) in the eleventh śadukkam
(situated) to the east of (the path called) Māṟapiḍugu-vadi in
the eleventh kaṇṇāṟu north of (the lane called)
Subrahmaṇya-nārāśam; in this (same) place, 240 kuḻi of first rate
(land) of the tenth śadukkam . 540 kuḻi of first rate (land) in
the fourth śadukkam east of (the path called) Māṟapiḍugu-vadi of the
fifteenth kannāṟu north of (the lane called) Subrahmaṇya-nārāśam:
in all, this śey-land of 4,080•• (measuring) three-twentieths, (one)
eightieth, half (?) and one by one hundred and sixtieth Śandiraṉ Elunūṟṟuvaṉ
alias Nuḷamba Māyilaṭṭi in Kandapurattu-pēṭṭai•••
pūrvāchāram of veṭṭi, etc., of the great (tank) Vayiramēga-taṭāka of our village•• every kind of iṟai, echchōṟu, veṭṭi, and
amañji, we declared tax-free after having received on all these lands
pūrvāchāram from Śandiraṉ Eḻu-nūṟṟuvaṉ alias
Nuḷamba Māyilaṭṭiyār (residing) in Kandapurattu-pēṭṭai. Those who act or speak against this shall incur the sins committed by
those (sinners) between Gaṅgā and Kumari. We of the great assembly
(also) gave an agreement that those who deviate from this shall pay a fine of 25
kaḻañju of gold to the council of justice. Under orders of the assembly, I
madhyasthan•• [Sa]ṟkuṟi Tiruvaḍigaḷ wrote (this).
No. 156.——ON THE NORTH WALL OF THE CENTRAL SHRINE IN THE KHARAPURISVARA TEMPLE AT
TIRUPPARKADAL.
This record refers to a number of committees which comprised the great assembly
of Kāviripākkam alias Amaninārāyaṇa-chaturvēdimaṅgalam.
These were saṁvatsara-vāriyam, tōṭṭa-vāriyam, ēri-vāriyam, kaḻaṉi-vāriyam,
pañchavāra-vāriyam, kaṇakku-vāriyam, kaliṅgu-vāriyam and taḍivaḻi-vāriyam.
Besides these, the assembly included a general body of bhaṭṭas (learned Brāhmaṇas)
of the village, the ‘ruler’ (i.e., the headman) of the village and the overseer. Perhaps
the two last-mentioned personages were the representatives of Government in the village
assembly. An elaborate description of the formation of the village assemblies during the time
of Parāntaka I. is given in the two Uttaramallūr inscriptions published by
Rai Bahadur V. Venkayya in the Archaeological Survey Report for 1904-05.
In the 3rd year of king Pārthivēndrādivarman, the village assembly received a
petition from one of the trustees of the temple stating that a garden and a field which were
the archanābhōga of the god of Tirukkarapuram had been lying waste,
being silted up by sand by the breaches in the river. The assembly directed the
kaḻaṉi-vāriyam committee to grant 1,400 kuḻi of land from the village
mañjikkam which was lying untaxed. The term mañjikkam perhaps corresponds to
the present poramboke and the right vested in the village assemblies to dispose of such
land deserves to be specially noted.
TEXT.
1
svasti śrī [||*]
k[o] pā[r*]ttivendr[ā*][tipa]nma[r*]kku
[y]āṇṭu muṉṟā[va]tu nā[ḷ] muppa[t*]toṉpatāvatu paṭuvū[r]koṭṭattu
kāvi[ri]pākkamākiya amaninārāya[ṇaca]turvvetimaṅkala[t*]tuḷ
ivvāṭ[ṭ]ai sam[va*]ssaravāriya-2 perumakkaḷum toṭṭavāriyaperumakkaḷum [e]rivāriyaperumakkaḷum kaḻanivāriya-perumakkaḷum śrīvaṭaviranāraṇaperu[ma]kkaḷum
[pa]ñcavāravāriyaperumakka-ḷum kaṇakkuvāriyaperumakkaḷum
kaliṅkuvāriyaperuma-
3
kkaḷum taṭivaḻivāriyaperumakkaḷum bhaṭṭarkaḷum
vi[śi]ṭṭarkaḷum u[ḷ]ḷiṭṭa mā[hāsabhai]yum [ū]rāḷkinṟa pallavaṉ
bra[hmā]tarayaṉum kaṇkāṇi arumpākiḻāṉum ivūr [pe]ri[yata]ḷi
apiṣekamaṇṭapatte (kūṭirukka)4 kūṭi irukka [ittāṉa](m)muṭaiya civabrāhmaṇaṉ
māgaṇḍanaṉ perumāḷ tiru-k[karapura]ttu perumāṉ aṭi[k*]ku
a[r*]ccaṉāpoka[mā]ṉa toṭṭamum pulamum āṟu uṭ[aintu] [ma]ṇal iṭṭu kiṭanti[t]eṉṟu
viṇṇappam ceya
5
sabhai[yārum] ivvā[ṭṭ]ai kaḻa[ni]vāriyaperumakka(ḷ)ḷe
i[t*]tirukarapura-[t*]tu perumā(ṉ)ṉaṭikaḷ accinābhoga(m)māṉa bhūmi maṇal
iṭṭu [ke]ṭṭu kiṭanta bhūmi[yo]ṭu in[nila]m ka[ḻa]niko(l)lā[l]
āyirattu nānū[ṟu] kuḻi6
ūrma[ñ*]ci[k*]kamāna bhūmi nokki kal naṭṭu cilāle[k]aiy
ce[ytuko-ḷ]ka eṉṟu sabhai tirumukamaruḷi[ce][y*][ta]
tirumu[kat*]tiṉpaṭi kaḻanivā-riyaperumakkaḷom tirukarapura[t*]tu [peru]māṉ
aṭikaḷukku accinā-7 bhogam ceyvatāna bhūmi i[v*]vūr piṭākai occe[ri]
vaṭakaḻaṉi mahā-tavāy[k*]kāl teṟku ūrmañcikka[m*] āy
varici[la]ttu kiṭanta bhūmikku kiḻpāṟkellai mā[ṅ]kāṭṭuccomā[ci
pū]mikku
8
merkum teṉpār[k*]kellai ūr mañcikkamāy kiṭan[ta*]
meṭṭu[k*]ku vaṭakkum melpār[k*]kellai tirupaṉṟiśvara[ttu]
tirumulaṭṭāṉa[t*]tu perumā(ṉ)ṉaṭikaḷ utamātampaṭṭikku kiḻakku[m] vaṭapāṟkellai
mā-9 tavāy[k*]kālu[k*]ku teṟkum i[n*]nālpālkellaiyum uḷḷakappaṭṭa nilam
kaḻaṉikolāl nāṉūṟu kuḻiyum i[ta]ṉ teṟkil ūrmañcika-māṉa meṭṭuciṟukaruke[cu]vakaḻani tirunā[ra*]ṇavāykkāl va-
10
ṭaciṟaku ūrmañcikkamāy varicilattu kiṭanta pūmi
kiḻpā(la)ṟke[l*]lai aṅkārai mātevapaṭṭar pūmi melaruke poṉa naṭaikālukku meṟku
teṉ-pālkel[lai] tirunāraṇavāy[k*]kāliṉ vaṭakkum melpālke[l*]lai
aiyaṉ perumān pūmi[k*]ku kiḻakku vaṭapārke[l*]lai muṭumpaippoṟkūḷi
pūmikku vaṭa[k*]kum nālpālle yuḷḷakappa[ṭ]ṭa nilam ka-11 ḻaṉikolāl nānūṟu kuḻiyum i[k*]kāl teṉ[ci]ṟaku [ū]r
mañcikamāy varici-lattu kiṭanta pūmikku kiḻpārkellai
variciraiyāy kiṭanta pūmi[k*]ku merkum tenpārkellai avaṭṭai kiḻavan nilamā[na] comāci
pūmi[k*]ku itaṉ kiḻa[k*]kil kuṇṭilu[k*]kum va[ṭa]kkum melpārkellai
eṭukkuppaṭṭikaḷum ikuṭi kāḷaya[comāci]pūmi[k*]ku kiḻa[k*]kum kālu[k*]ku teṟkum nāl
pāl ellai•••••
12 yum āka mānilam kaḻanikolāl aṟunūṟu kuḻiyum āka āyirattu
nānūṟu kuḻiyum i[t*]tirukarapurattu perumāṉ aṭikaḷukku nicatam irunāḻi ari-ciyāl oru poḻu[tu*] tiru amutukkum [mun]ṟu sandhiyum oru
viḷa[k*]ku ko-ḷittikoṇṭu tiruā[rā*]tiṉai cey[va]tarkumāka
[ca]ntrāti[t*]takālamum iṟaiili
a[r*]ccanābhogamāka vaiccu cilālekai ceytu kal naṭṭu kuṭu[t*]tom
ca bhaiyār•• ku••
13 ivvāṭ[ṭ*]ai kaḻanivāriyaperumakkaḷom itu kuṟiyuḷḷiruntu
paṇi keṭṭu cilālekai eḻutineṉ i[v*]vāṭṭai kaḻanivāriya kaṇa[k*]kaṉ
maṇimaṅkala-muṭaiyāṉ kaṅkātaramā-
14
yilaṭṭiyeṉ ivai eṉṉeḻuttu itu kuṟiyuḷḷiruntu paṇi keṭ[ṭeḻuti]-neṉ•• kaṇa[k*]kan madhyattataṉ vāmaṉa
[ē]ḻāyirava(ṉ)neṉ itu kuṟiyiliruntu pa[ṇikka eḻu]15
.•••• ṭṭi kuṟi•••• kal•• āti[t*]ta eḻāyiravaṉṉe itu
kuṟiyiliruntu paṇi keṭṭu eḻutineṉ16 kaṇavatiyen itu kuṟiyuḷḷiruntivv[ā]rikapperumakkaḷ paṇippa eḻutiṉeṉ
madhyasthaṉ maṅkalaseṉāpati śrī•• vaṉ
eḻāyiranilaiyalaṅkaṉ kaṟpakātittaṉeṉ [||] itu kuṟiyuḷḷiruntivvārikapperumakkaḷ
paṇippa .•• madhya[stha] n••••••••
kuṟi yuḷḷiruntivvārikapperumakkaḷ paṇikka eḻutineṉ
madhyastaṉeṭṭi• •••••••
17 kkuṟi śrīkāve[ri*]maṅkala teraṉeṉ [||-]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 3rd year and the 39th day (of the reign) of king
Pārthivēndrādivarman, the great assembly of Kāviripākkam
alias Amaninārāyaṇa-chaturvēdimaṅgalam, (a village) in
Paḍuvūr-kōṭṭam, consisting of the great men of the annual-supervision committee
(samvatsaravāriyam) for this year, the great men of the garden-supervision committee
(tōṭṭa-vāriyam), the great men of the tank-supervision committee
(ēri-vāriyam), the great men of the wet fields-supervision committee
(kaḻani-vāriyam), the great men of (the suburb ?) Vaḍa-Vīranāraṇa;
the great men of the pañcha-vāra committee (pañchavāra-vāriyam), the great
men of the accounts-supervision committee (kaṇakku-vāriyam), the great men
of the sluice-supervision committee (kaliṅgu-vāriyam), the great men of the
fields-supervision committee (taḍivaḻi-vāriyam), the bhaṭṭas, viśishṭas
and others of the big assembly together with Pallavaṉ Brahmāda-rāyaṉ,
the ruler of the village and the overseer Arumbākiḻāṉ, having met together in the
abhishēka-maṇḍapa of the big temple of this village.
(L. 4.) Māgaṇḍanaṉ, a Śiva-Brāhmaṇa of this temple (sthāna), petitioned
that the garden and the field which were the archchanābhōga of the god, the lord of
Tiruk-karapura, were lying waste, being silted up with sand by breaches in
the river. The members of the assembly directed that the great men of the wet field-supervision
committee (holding office) this year shall themselves (grant) this one thousand
four hundred kuḻi (of land) (measured) by the wet field-measure (kaḻaṉi-kōl)
out of the mañjikkam land of the village, (in lieu of) the land which is the
archchanābhōga of the lord of this Tirukarapura and is lying waste being
silted up, shall set up stones (for boundaries) and have (the order) engraved on
stone. In pursuance of the order (tirumugam) which the assembly was
(thus) pleased to make, we the great men of the wet field-supervision committee gave the
(following) land as archchanābhōga to the lord of Tirukkarapura:——
(L. 7.) Four hundred kuḻi of land, (measured) by the wet field-measuring
rod, comprised within the (following) four boundaries:——the eastern boundary of
(this) land, which not being taxed, lies as the mañjikkam of the village to the
south of the (channel) Mahāda-vāykāl in the northern fields of
Ōchchēri, a hamlet of this village, (is) to the west of the land of
Sōmāśi of Māṅgāḍu; the southern boundary (is) to the north of the high ground which has been lying as village mañjikkam; the
western bound-ary (is) to the east of (the land called)
Udamādampaṭṭi of the lord of Tirumūlaṭṭāṉam in (the temple of)
Tirupaṉṟīśvaram and the northern boundary (is) to the south of the
(channel called) Māhāda-vāykāl.
(L. 9.) Four hundred
kuḻi south of this, (
measured) by the wet field-measuring
rod,——a village
mañjikkam land not taxed and (
situated) on the north side of
(
the channel called)
Tirunāraṇa-vāykāl in the wet-field of the high ground
(
called)
Śirukarugēśuva which was also a village
mañjikkam——and
comprised within the (
following) four boundaries:—— (
viz.,) the eastern boundary
(
which is) to the west of (
the channel)
Naḍaikāl which runs closely to
the west of the land belonging to
Aṅgārai Mādēva-bhaṭṭa; the southern boundary
(
which is) to the north of the
Tirunāraṇa-vāykāl; the western boundary
(
which is) to the east of the land of
Aiyaṉ Perumāṉ and the northern
boundary (
which is) to the south (?)
of the land of
Muḍumbai-Porkūḷi.
(L. 11.) Again, six hundred kuḻi on the south side of this (Tirunāraṇa-vāykāl) channel (measured) by the wet field-measuring rod, of (one)
mā of land which was also lying as village mañjikkam not paying any tax,
(included within) the (following) four boundaries (viz.,):——the eastern
boundary (which is) to the west of the land which paid no taxes; the southern boundary
(which is) to the north of (the field called) Sōmāśi-bhūmi which belonged to Avaṭṭaikiḻavaṉ and of the kunḍil to
the east of it; the western boundary (which is) to the east of••• (the field
called) Kāḷaya Sōmāśi-bhūmi and to the south of the channel (i.e.,
Tirunāraṇa-vāykāl).
(L. 12.) Altogether these one thousand four hundred kuli (of land) we, the great men
of the wet-field-supervision committee (doing duty) for this year••• members of the
assembly, gave as tax-free archchanābhōga as long as the moon and the
sun (last) engraving it on stone and fixing (boundary) stones, to the god
(perumānaḍigaḷ) of this Tirukarapura for (providing) daily one sacred
meal of two nāḷi of rice, for performing worship at the three periods (of the
day) and (for) lighting a lamp.
(L. 13.) This is the signature of me
Maṇimaṅgalam-uḍaiyāṉ Gaṅgā-dhara
Māyilaṭṭi, the accountant of the wet field-supervision committee for this year, who
wrote this stone inscription under orders, being (
myself) one of the assembly
(
kuṟi). I, the accountant•• and
madhyasthaṉ Vāmana•• Ēḻāyiravaṉ
wrote this under orders being (
myself) one of the assembly (
kuṟi).
No. 157.——ON THE WEST WALL OF THE VAIKUNTHA-PERUMAL TEMPLE AT UTTARAMALLUR.
This record is dated in the 3rd year and the 119th day of Pārthivēndrādhi-pātivarman, who took the head of Pāṇḍya and registers that the great
assembly of Uttaramēru-chaturvēdimaṅgalam declared certain lands of the
temple of Gōvardhana of that village, tax-free.
TEXT.
1
svasti śrī [||*]
pāṇṭiyaṉ talaikoṇṭa
pā[r*]tdhivendrātipatipatma[r*]kku yāṇ[ṭu]
3 ḷ 119 kāliyūrkoṭṭa[t*]tu taṉkūṟṟu
uttarameru- caturvvetimaṅkalattu peruṅkuṟi
sabhaiyom eḻu-2
t[tu] [e]mmu[r*] śrī[k]ovarddhanattu perumānaṭikaḷkku ivar bhūmi vayirame[ka]vatii[n] [vaṭa]kku
mutalka[ṇ*]ṇa[r]ā[ṟṟu] amaṇa[nā]vati-[y]ām me[ṟ*]kku
aiyntāñ catuk[ka][t*]tu 2 ntara[ṅ*] kuḻi
240m iṅke 2ka[ṇ*][ṇāṟṟu] 4
catukkattu 2 āntaraṅkuḻi 480m iṅke mutaṟ
kaṇ[ṇā*]ṟṟu mutaṟ catu-3
kkattu talaitaram kuḻi 160m iṅke 2nta kuḻi 280m iṅke 2 ca[tu]kka-[t*]tu talaitaram kuḻi 60m iṅke iraṇṭā[ñ*] catukka[t*]tu
ira-ṇ[ṭā][n*]taram kuḻi 90m iṅke iraṇṭāñ catu[kkat]tu
iraṇ[ṭā-n]taram kuḻi 220m vayiramekavati[yi*]ṉ
te[ṟ*]kku 6 āṅka[ṇ*]-ṇāṟṟu4
āmanināraṇavatiyiṉ meṟku mutaṟ catu[kkattu*] talaitaraṅ
kuḻi 160m vayira-[m]ekavatiyiṉ vaṭakku 2
ka[ṇ*]ṇāṟṟu uttarameruvatiyiṉ me[
ṟku 3 catukka]
[t*][tu] 2 ntaraṅkuḻi 120m ā[ka ca]turakuḻi•
570•
ṉā[ni]lam [?] idevar[kku]5
tiruvamutukku śrībelikku[m*] tiruvārātaṉai
tiruviḷakku[k*]kumākak kantapura-ttu peṭṭayil ca[n*]tiraṉ aṟuṉūṟṟuvaṉākiya eḻāyiravamā•• •••• ṉaiyum iṟayum e[c*]coṟṟum veṭṭiyu[m*] amañci-[yu]m u[ḷ]ḷiṭa
iṟaiyili-6
yākap [paṇi]ttom itukku virodhañvāṉṉāṉa[yu]ñcetāṉayu
śraddhāmantare meyveṟṟuvakai 25m pon daṉyamiṭap peṟuvarākavum
geṅgai- yiṭai kuma[ri]yiṭai••••• pāvat[tiṟ]p
paṭuvārākavum paṇittom [p]e[ru]ṅkuṟi sabhaiyom
sabhaiyu-7
ḷḷiruntu perumakka[ḷ*] paṇikkaveḻutiṉan
madhyastan [ce]ṟkuṟi uttara-me••••
lauttamaṉeṉ |||——ideva[r*]kke mahāsabhai
tanta- paṭiyāl vatta
bhūmikku•• vayiramokavatiyiṉ vaṭa[kku] mutal ka[ṇ*]ṇāṟṟu
amanināṇavati meṟku 2m [ca*]tuk[ka][t*]tu
talaittaraṅ kuḻi 120 patum iṅke untaraṅkuḻi 3110 pa[t*]tu āka kuḻi• 90
nilam tūkuḻikuṭa.
1300 nilam [?] nilamum
eṟṟi8
idevāṟku vaitta [?] bhūmi
tara[ṅ*]kuḻi [?] nivapūva peṭṭaiyil vyāṉi cantiraṉ eḻunūṟṟavaṉakiya
nuḷampamā-yilaṭṭiy[ā*]r pak[ka*]l ibhamiku iṟai iṭa 9
pūrvvāśāraṅkoṇṭṭu ibhamikaḷu[k*]ku epporpaṭṭu iṟaiyum eccoṟṟum veṭṭiyum
amañciyum cuṭṭi[k*]kāṭṭa pe(ṟ)ṟātomāka pa[ṇi]t[tu] iṟai iḻicci ku(ṭ)ṭuttom
uttarameru-10
rvvetimaṅkalat[tu] mahāsabhaiyom
itu sabhaiyuḷḷiruntu11
meruma[k]ka[ḷ] paṇi[k*]ka eḻutineṇ
madhyastaṇ terkuṟi uttara-moṅkalottamane[ṉ][||*]TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 3rd year and 119th day of (the reign
of) Pārthivēndrādhipativarman who took the head of the Pāṇḍya
(king), (this is) the writing of us (the members) of the great assembly of
Uttaramēru-chatur-vēdimaṅgalam, (a village) in its own
subdivision (taṉ-kūṟṟu) in Kāliyūr-kōṭṭam.
(L. 2.) The (
following) lands were given to the god (
perumāṉaḍigaḷ) of the
sacred
Gōvardhana of our village (
viz.,):——240
kuḻi of second rate
(
land) in the fifth square (
śadukkam) west of (
the path called)
Amanināraṇa-vadi, of the first
kaṇṇāṟu, north of (
the path called)
Vayiramēga-vadi; in the same place, 480
kuḻi of second rate (
land) in
the fourth square (
śadukkam) of the second
kaṇṇāṟu; in the same place, 160
kuḻi of first rate (
land) in the first square (
śadukkam) of the first
kaṇṇāṟu; in the same place, 280
kuḻi of second rate (
land); in the
same place, 60
kuḻi of first rate (
land) in the second
square (
śadukkam); in the same place, 90
kuḻi of second rate (
land) in
the second square (
śadukkam); in the same place, 220
kuḻi of second rate
(
land) in the second square (
śaduk-kam); 160
kuḻi of first
rate (
land) in the first square (
śadukkam) west of (
the path
called)
Amanināraṇa-vadi of the sixth
kaṇṇāṟu, south of (
the path
called)
Vayiramēga-vadi; 120
kuḻi of second rate
(
land) in the third square (
śadukkam) west of (
the path called)
Uttaramēru-vadi of the second
kaṇṇāṟu, north of (
the path called)
Vayira-mēga-vadi. (
Thus) these• 570
square
kuḻi• of land in all equal to ••
, we declared free of (
all)
taxes such as
[vēdi]ṉai, iṟai, echchōṟu, veṭṭi and
amañji, for
(
providing) sacred offerings,
śrībali, sacred worship and sacred lamps, to
this god••
Śandiraṉ Arunūṟṟuvaṉ alias Ēḻāyirava Mā••
in
Kandapurattu-pēṭṭai.
(L. 6.) We (the members) of the great assembly ordered that those who speak or
act against this shall be liable to be punished each with a fine of twenty-five poṉ by
the Śraddhāmantas themselves and shall incur the sins•• between Gaṅgā (the
Ganges) and Kumari (Cape Comorin). I, madhyastaṉ Śeṟkuṟi
Uttaramēru-chatur-vēdimaṅgala-Uttamaṉ, wrote (this) under orders of
the great men, being (myself) one of the assembly.
(L. 7.) Of the lands given to this same god as a gift from the great assembly
(
the following is the extent):——First rate land (
measuring) 120
kuḻi, in
the second
śadukkam to the west of (
the path called)
Amanināraṇa-vadi
of the first
kaṇṇāṟu, north of (
the path called)
Vayiramēga-vadi;
in this same place, second rate land (
measuring) 3,110
kuḻi;
in all, land (
measuring)• 60
kuḻi, added to good (?) land (
measuring) .
300
kuḻi land (
measuring)••
being the excess. The classified land
(
thus) given to this god (
measures)••
Having received, so as to
pay up the taxes on this land,
pūrvāchāra from the merchant
Śendiraṉ
Eḻunūṟṟuvaṉ alias Nuḷamba-Māyilaṭṭi of•••
pēṭṭai, we, the members of the great assembly
of
Uttaramēru-chaturvēdimaṅgalam, declared that on these lands no taxes of any
kind such as
iṟai, echchōṟu, veṭṭi, amañji, would be shown (
in the registers)
and gave them away tax-free (
accordingly).
(L. 10.) I, the arbitrator (madhyastha) Terkuri Uttaramērumaṅgalōt-tamaṉ wrote this, under orders of the assembly, being mvself (one) of the
assembly.
No. 158.——ON THE EAST WALL OF THE VAIKUNTHA-PERUMAL TEMPLE AT UTTARAMALLUR.
This is a similar gift made again in the 3rd year of Pārthivēndra Āditya-varman who took the head of Vīra-Pāṇḍya, to the temples of
Tiruvāyppāḍi and Tiruvuṉṉiyūr in
Uttaramēru-chaturvēdimaṅgalam. The usual pūrvāchāram was given by
Śandiraṉ Eḻunūṟṟuvaṉ alias Nuḷamba Māyi-laṭṭi.
The name of the king Pārthivēndra-Ādityavarman, while it undoubtedly refers to
Pārthivēndravarman, may establish the king's possible connexion with the Chōla
Ādityavarman (i.e., Āditya II.).
TEXT.
1
svasti stri [||*]
virapāṇṭiyaṉ talaikoṇṭa
pāttivetrirā ātittaparuma[r*]kku yāṇṭu
3 kāliyūrkoṭṭattu
taṉkūṟṟuttaramerucaturvvetimaṅkalattu peruṅkuṟi
sabhai-2 yom eḻuttu nammūrt tiruvāyppāṭip perumānaṭikaḷukkut
tiruccaṉṉaṭaikkum tiruviḷakkukkum śrībalikkum
arccanābhogattukkumāka vaitta bhūmi vayira-mekavatiyi-
3
ṉ teṟkku āṟāṅka[ṇ*]ṇāṟṟu avanināraṇavatiyiṉ merkku
añcāñ catukkattu kamuku talaittaraṅkuḻi 202 kuḻiyum iṅke e[ḻ]āṅ
ka[ṇ*]ṇāṟṟu avanināraṇa-vatiyiṉ meṟkku iraṇṭāñ ca[tuk*]kattu4
talaittaraṅkuḻi 480 patu kuḻayum
vayiramekavatiyiṉ teṟkku nālāṅ ka[ṇ*]ṇāṟṟu viṭelviṭukuvatiyiṉ kiḻakku mutal
catu[k*]ka[t*]tum iraṇṭāñ catukkattu-mākat talaittaram kuḻi
820[m]5
āka ayirattaññūṟṟiraṇṭi[ṉā]l nilam [?] nilamum
tiruvunṉiyūr perumānaṭikaḷukku tirucceṉṉaṭaikkāka madhyastan
alaṅkā[ra]mitraṉ vaitta [bhū]mi 500var
perā-6
[l] subrahmaṇyanārāca[t*]tiṉ vaṭakku pati(ṉ)nālāṅ
ka[ṇ*]ṇāṟṟu parameśvara- vatiyiṉ meṟku muṉṟāñ catukka[t*]tu
talaittaraṅ kuḻi nānūṟṟeṇpatiṉāl nilam [?] yum aka nilam [?]
vaṉ nilat[tu]-7
kkum śantraraṉ eḻunūṟṟuvaṉākiya
nuḷampamāyilaṭṭiyār pakkal ibhūmikaḷu[k*]ku epper[p*]paṭṭa
iṟaiyum eccoṟum veṭṭiyum amañciyum kāṭṭa peṟā-tomāka
pūrvvāśāraṅ koṇ[ṭu*]8 śantrādittaruḷḷatiṉaikālamum iṟaiyiḻic[ci]kkuṭuttom[||*]
itaṟṟiṟampi[l* iṟai kāṭṭināraiy dhanmāsanamutalāka veṇṭina
iṭa[t*]te yirupattaiṅkaḻa]-ñcu poṉ devaraṭiyāre maṉṟa
peṟu[vatākavu]m idhanma[t*]tu[k*]ku viro- dhañ
ceytār geṅkaiyiṭai kumariyiṭai cey-
9 tār ceyta pāva[t*]tiṟ paṭuvārākavum i[p*]paricu vyavastai ceytu
kuṭu[t*]-tom peruṅkuṟi sabhaiyom
sabhaiyār paṇi[k*]kaveḻutineṉ
madhyastaṉ civadā[sa*]n
1800vabra[bma]priyaṉeṉ śrī [||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 3rd year (of the reign) of Pārthivēndra-Ādityavarman, who took the head of Vīra-Pāṇḍya, (this is) the
writing of us (the members) of the great assembly of
Uttaramēru-chaturvēdimaṅgalam, (a village) in its own subdivision in
Kāliyūr-kōṭṭam.
(L. 2.) The (
following) lands were given to the god (
perumāṉaḍigaḷ) of
Tiruvāyp-pāḍi of our village for the sacred current expenses
(
tiruchchaṉṉaḍai), sacred lamp,
śrībali and
archchanābhōga:——202
kuḻi of first rate areca-land (
kamugu) in the fifth square (
śadukkam)
west of (
the path called)
Avanināraṇa-vadi, in the sixth
kaṇṇāṟu,
south of (
the path called)
Vayiramēga-vadi; 480
kuḻi of first rate
(
land) in the second square (
śadukkam) west of (
the path called)
Avanināraṇa-vadi in the seventh
kaṇṇāṟu in the same place; 820
kuḻi of first rate (
land) in the first and second squares east of (
the path
called)
Viḍēlviḍugu-vadi of the fourth
kaṇṇāṟu, south of (
the
path called)
Vayiramēga-vadi; altogether, one thousand five hundred
and two (
kuḻi) of land equivalent to •••
of land. (
Again)
four hundred and eighty
kuḻi equivalent to•
of first rate land in the
third square (
śadukkam) west of (
the path called)
Paramēśvara-vadi in the fourteenth
kaṇṇāṟu, north of (
the lane called)
Subramaṇya-nārāśam, which was given in the name of “the five hundred”
(
ainūṟṟuvar) by the arbitrator (
madhyasthaṉ)
Alaṅkāramitraṉ for the sacred current expenses (
in the temple) of the god at
Tiruvuṉṉiyūr; together•••
of land. Having received
pūrvā-chāram from
Śandiraṉ Eḻunūṟṟuvaṉ alias Nuḷamba
Māyilaṭṭi for (
these) lands and agreeing that we shall not show on these lands
any kind of (
tax), iṟai, echchōṟu, veṭṭi and
amañji we (
the members of
the assembly) gave (
them to these temples) exempting (
them) from taxes for
all time till the moon and the sun exist. From those who violate this and show (
these
lands) as taxable, the temple servants (
dēvaraḍiyār) shall themselves collect a
fine of twenty-five
kaḻañju of gold to be credited to the court of justice whenever
demanded.
(L. 8.) Those who oppose this charity shall incur the sins of those who have committed
(
sins) between
Gaṅgā (the Ganges) and
Kumari (Cape Comorin).
We (
the members) of the great assembly have (
thus) settled this grant. I,
madhyasthaṉ Śiva-dāsaṉ Āyiratteṇṇūṟṟuva
Brahmapriyaṉ, wrote (
this) under the orders of the assembly. Prosperity !
No. 159.——ON THE NORTH WALL OF THE VAIKUNTHA-PERUMAL TEMPLE AT UTTARAMALLUR.
In the 3rd year of Pārthivēndrādivarman, who took the head of Vīra-Pāṇḍya, the assembly of Uttaramēru-chaturvēdimaṅgalam declared
certain lands of the goddess Durgā-Bhaṭṭārakī of that village to be tax-free, on
receiving as pūrvāchāram the interest which accrued to that temple both from the
documents held in the name of the goddess and from those held in the name of the assembly of
Dāmō-darachchēri as, perhaps, its trustee.
TEXT.
1 svasti śrī [||*] vīrapāṇṭiyaṉait talaikoṇṭa
pārtthiventrātipatma[ṟ]ku yā[ṇṭu] 3
[k]āliyūr[kko]ṭṭattu tankūṟ[ṟu]ttara[me]ruccaturvve[ti]-
2 maṅkalattu [pe][ruṅ*]kuṟi sabhaiyomeḻut[tu] nammūr
durggābhaṭṭārakiyā-[r*]kku tiruccenna[ṭ]aikkum
nandāviḷakku[k*]kum
arccanābhogattukkum
3 śrībalikkum vaitta bhūmikaḷ
śrīdevivākk[ā]lin teṟ[ku] ekaṇṇāṟṟu pallava-nāraṇavatikku
kiḻakku 3 catu[kka]ttu vaṭakkaṭaiya talaitaram kuḻi
480tumiṅ-
4
k[e]y t[ka]ṇṇāṟṟu mā[r*]ppiṭukuvatikku
kiḻakku 3 catukkattu [m]erkkaṭaiya talaitaram kuḻi
4[8]0tum subrahmaṇyanārācattin vaṭakku 16
kaṇṇāṟṟu viṭe[l]vi[ṭuku]vatiyin [meṟ]-5 ku 1 catukkattu kiḻkkaṭaiya 400 kuḻiyum ūrin
teṟkku ekaṇṇāṟṟu para[m]eśvara-vatiyi[n me]ṟku
4 catukkattu vaṭatukattu [mer][k*]kaṭaiya kuḻi 225
āka kuḻi
6
1585 kuḻiyum [i]bhaṭṭārakiyār tāmuṭaiya
kai[y]eḻuttālum tām[ota]-racceri sabhaiyāruṭaiya
kai[e]ḻuttālumuṭaiya poliponney pū[rv]ācāramāka
koṇṭu7 epper[p*]paṭṭa iṟaiyum iḻi[ya] paṇittu iṟai[yi*]liyāka
[vai]t[t]om sabhaiyom i[p*]paricup pa[ṇi]p[pa] eḻutine[ṉ*]
madhyastan śrī vīra[nā]-rāyaṇa
brahmapriyanen[||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! (In) the 3rd year (of the reign) of
Pārthivēndrā-divarman who took the head of Vīra-Pāṇḍya,
(this is) the writing of us (the members) of the great assembly of
Uttaramēru-chaturvēdimaṅgalam, (a village) of its own subdivision
(kūṟu), in Kāliyūr-kōṭṭam.
(L. 2.) The (following) lands were given to Dūrgā-Bhaṭṭārakī of our
village for the sacred current expenses, perpetual lamp, archchanābhōga and
śrībali:——
(L. 3.) 480 kuḻi of first rate (land) on the north side of the third square
(śadukkam,) east of (the path called) Pallavanāraṇa-vadi in the
seventh kaṇṇāṟu, south of Śrīdēvi-vāykkāl; 480 kuḻi of first
rate (land) on the west side of the third square (śadukkam) east of (the path
called) Māṟapiḍugu-vadi of the ninth kaṇṇāṟu in the same place; 400
kuḻi on the east side of the first square (śadukkam) west of (the path
called) Viḍēlviḍugu-vadi of the sixteenth kaṇṇāṟu, north of (the
lane called) Subrah-maṇya-nārāśam; 225 kuḻi on the west
side of the northern half (dugam ?) of the fourth square (śadukkam) west of
(the path called) Paramēśvara-vadi of the seventh kaṇṇāṟu, south
of the village. We (the members) of this assembly, having received
as pūrvāchāram the interest in gold accruing to this Bhaṭṭārakī from
documents (kai-eḻuttu ?) with Her and the documents with (the members of) the
assembly of Dāmō-darachchēri, made the (above) 1,585
kuḻi in the aggregate, tax-free ordering (their) exemption from all kinds of
taxes.
(L. 7.) I, madhyasthaṉ Vīranārāyaṇa Brahmapriyaṉ wrote this grant
by order (of the assembly).
No. 160.——ON THE SAME WALL.
This again is a transaction made by the big assembly of Uttaramērūr-chatur-vēdimaṅgalam made in the 3rd year of Pārthivendrādivarman who
took the head of Vīra-Pāṇḍya. It consisted in making tax-free certain lands of the
temple of Kurukshētradēva, on receiving pūrvāchāram from Śandiraṉ
Eḻunūṟṟuvaṉ alias Nuḷamba-Māyilaṭṭi, residing in
Kandapurattupēṭṭai. This indi-vidual is known from No. 24 of 1898
printed below to have been a merchant of Raṇa-vīrappāḍi in
Conjeeveram. It is doubtful therefore, if Kandapurattu-pēṭṭai
was not another name of Raṇavīrappāḍi. Kurukshētradēva is not a familiar name in
Hindu theogony but might refer to Kr̥shṇa who played the chief part in the great war
of Kurukshētra and was the author of the famous Bhagavadgītā.
TEXT.
1
svasti śrī |||——
pāṇṭiyaṉai(ṉai) talaikoṭṭa
pārnthivendrātinmaku
yāṇ(ṭ)ṭu [mūṉ]ṟaṟāvattu
uttaramerurcatu[r*]vvetima(la)ṅkalattu
peruṅkuṟi sabhai2
eḻuttu emmūr śrīkuruṣetradeva[r*]kku niccam
oru tirukaṇaramaṭṭai
aṭṭu cevi[p*]pa[t]āka paṭutaku i[
ṟaiili]
yāka
[ca]ntrādi[t*]taval vai[t*]ta bhūmi
vayirame[ka*]vativaṭa[ṟ]ku patiṉ[a]ñc[ā*]ṅ
kaṇ[ṇā*]ṟṟu3
amaṇināṇaravati[k*]ku mekku añcāṅkacatum
kamuku talaittaraṅ kuḻi muṉ[ṉū-ṟu] iṅke talaittaraṅ kuḻi nā[ṟpa]tu āka
kiḻi muṉṇūṟṟunāppatam e•4
.•• [i]ṟaiyum ecco[ṟum veṭ]ṭiyum amañciyum
uḷḷi[ṭ*]ṭu ep-porpaṭṭatumiṟai
koḷātomākapum itu[k*]ku [a]gita[ñ*] cey[t*]ār
ge[ṅ*]gaiyiṭai kumariyiṭai naṭuvu cettār
caiyta pā[pa]ttuppaṭuvār-[ā*]kappa5
ipparicu kantapurattupeṭṭaiyil
cantaraṉ eḻunūṟṟu[va*]nākiya nuḷampa(pa)māyila-[ṭ*]ṭiyā[r*] pa[k*]kam pūrvvācāraṅ ko[ṇ](ṭ)ṭu
i[v*]viraṇṭu mā nipemu[m] iṟaiyiliyāka ṇṇit-6
tom peruṅkuṟisabhaiyom sabhaiyu[ḷ*]ḷiruntup
perumakkaḷ paṇi[k*]ka eḻuti[ṉ]en madhyastan teṟkuṟi
uttarameru••
maṅkaḷottamaṉeni śrīTRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 3rd year (
of the reign) of
Pārthivēnd-rādivarman, who took the head of the
Pāṇḍya (
king), (this is)
the writing of us (
the members) of the great assembly of
Uttaramērūr-chaturvēdimaṅgalam:——(
The following are) the lands given
tax-free as long as the moon and the sun (
last), to the
glorious
Kurukshētradēva of our village (
in order that they may) suitably be
applied
for causing one
tirukkaṇamaḍai to be
cooked (
and offered to the god) every day.
(L. 2.) Three hundred kuḻi of first rate areca-land (kamugu), in the fifth square
(śadukkam) west of (the path called) Amaṉināraṇa-vadi of the
fifteenth kaṇṇāṟu, north of (the path called) Vayiramēga-vadi
(and) forty kuḻi of first rate (land) in the same place. In all, on this
three hundred and forty kuḻi (of land), we agreed not to levy any kind of tax (such
as) iṟai, echchōṟu, veṭṭi and amañji. Those who injure this shall incur the
sins of those who have committed (sins) between Gaṅgā and
Kumari.
(L. 5.) We (
the members of) the great assembly ordered the gift of these two
mānya (lands) to be made tax-fee, having received
pūrvāchāram from
Śandaraṉ Eḻunūṟ-ṟuvaṉ alias
Nuḷamba-Māyilaṭṭi (
residing) in
Kandapurattu-pēṭṭai. I, the
arbitrator (
madhyasthaṉ)
Terkuri Uttaramēru-chaturvēdimaṅgalōt-tamaṉ being one of the (
members of the) assembly, wrote (
this) at
the bidding of the great men. Prosperity !
No. 161.——ON THE SAME WALL.
This document records a gift of land made by certain Brāhmaṇas in the 3rd year of
Pārthivendrādhipativarman for commenting upon, i.e., explaining, the science
of grammar (Vyākaraṇa-śāstra).
In Tiruvoṟṟiyūr near Madras, a similar endowment was made during the time of
king
Kulōttuṅga III. for explaining the science of grammar and a hall called
vyākaraṇa-maṇḍapa was specially built for that purpose
.
TEXT.
1 svasti śrī [||*] virapā[ṇ]ṭiyaṉai talaikoṇṭa
pā[r*]tthive[ndrā]dipatipa[nma]ṟku yāṇṭu muṉṟāvatu
kāliyūrkoṭṭa[t*]tu taṉkūṟṟuttarameruccaturvveti-maṅkalattu pe-
2 ruṅkuṟi sabhaiyomeḻuttu e[m*]mūr vyākaraṇaśāstram
vyākhyānam ceyvār-kku vyākhyāvr̥ttiyāka
vaitta bhūmiyāvaṉa bhadraṅkatu
vāsude-
3 vabhaṭṭacomāciyār ta[nta] bhūmi
subrahmaṇyanārāca[t*]tiṉ vaṭa[k*]ku [2]3 [kaṇ*]ṇāṟṟu
mā[ṟa]piṭukuvatiyiṉ kiḻa[k*]ku 2 catu[k*]ka[t*]tu 3
ntaraṅ kuḻi 480 patum otimuki-
4
l mā[dha]vabhaṭṭar tanta bhūmi ūriṉ
teṟku [10]t ka[ṇ*]ṇāṟṟu parameśvaravati-[k*]ku meṟku [2] catu[k*]ka[t*]tum 3
[ca]tumāka talaitaraṅ kuḻi 720 patum [i]ṅke
tu-5
rpil naraciṅkakramavi[t*]taṉ tanta
talaitaraṅkuḻi 220patum ivaituku nir
pāyum vāy[k*]kāl kuḻi [15]m noṭṭur
paṭṭayakramavi[t*]taru[m] nanticāmipocarTRANSLATION.
Hail ! Prosperity ! In the 3rd year of Pārthivēndrādhipativarman who took the
head of Vīra-Pāṇḍya, (this is) the writing of us (the members) of the
big assembly of Uttaramēru-chaturvēdimaṅgalam, (a village) in its own
sub-division, in Kāliyūr-kōṭṭam. The following are the lands granted
as vyākhyāvr̥tti, for (the maintenance of) those who comment (i.e.,
lecture) on the science of grammar in our village:——480 kuḻi of third rate
(land) given by Bhadraṅkadu Vāsudēva-Bhaṭṭa Sōmāśiyār (Sōmayājin) in
the second square (śadukkam) to the east of (the path
called) Mārapiḍugu-vadi of the twenty-third kaṇṇāṟu, north of (the
lane called) Subrah-maṇya-Nārāśam; 720 kuḻi of first rate
(land) given by Ōdimukil Mādhava-Bhaṭṭa, in the second and
third squares, to the west of (the path called) Paramēś-vara-vadi
in the nineteenth kaṇṇāṟu on the south side of the village; 220 kuḻi
of first rate (land) given by Turpil Naraśiṅga Kramavittaṉ in the
same place; 15 kuḻi of channel that irrigates these (lands); Noṭṭūr
Paṭṭaya-Krama-vittar and Nandiśāmi-Pōśar.
No. 162.——ON THE SAME WALL.
This record states that in the 3rd year of Pārthivēndrādhipativarman who took
the head of Vīra-Pāṇḍya, certain lands belonging to the village which did not
fetch any tax, were given free of taxes by the village assembly to a temple
at Uttaramērūr-chaturvēdimaṅgalam.
TEXT.
1
svasti śrī [||*]
vīrapāṇṭiyaṉaittalaikoṇṭa pā[r*]tthivendraru[dhi]pativarmmakku yā[ṇ]ṭu(ṭu) 3 āvatu
uttarameru[ṟ]ccaturvedimaṅkala[t*]tup2
peruṅkuṟi sabhaiyom eḻuttu na[m*]mūr śrīlaca•
ttu perumānaṭikaḷukku tiruviḷakkukkum tiruvamutukkum
a[r]ccanābhoga[t*]tukkumā(k)ka nam-3
mūr iṟaiyiṟātu ūrnokki viḻu[n*]ta bhūmiyi[l*]
catarāātitavar iṟ[ai]-[yi*]li āka vai[t*]ta nilam āvatu
śrīdevivākkāllu[k*]ku ter[k*]ku 5 ām
ka[ṇ*]ṇā[ṟ*]ṟu mārapiṭukuvati-4 [k*]ku kiḻa[k*]ku mutal [ca]tukka[t*]tu kuḻi 470m ūriṉ
vaṭakku 4āṅ kaṇ-[ṇā](pa)ṟṟu
parameśvaravatikku kiḻakku 5ām catukkattuk kuḻi
552 m śrīdevi[vā]k[kā*]liṉ teṟ[ku] 3
ām
5
kaṇṇā[ṟ*]ṟu māṟapiṭukuvati(y)[k*]ku kiḻa[k*]ku [2]ām
catu[k*]ka[t*]tu kuḻi 452 m iṅke [5]ām
kaṇṇā[ṟ*]ṟu i[v*]vatikku kiḻakku mu[ta*]l catu[k*]ka-[t*]tu 120
(k)kuḻi[yu][m*] āka itaṭpaṭa kānilamu [ka][n*]tapurattupeṭṭai-yi[l*]6
ca[n*]tiraṉ eḻu[nū]ṟṟuvaṉ [ā]kiya nuḷampamāyilaṭṭiyār pa[k*]kal
pūrvācā-[ra*]ṅ koṇṭu inilam e[p*]perpaṭṭa
iṟaiyūm e[c*]coṟṟum ve[ṭ]-ṭiyum amacciyum
uḷi[lu]iṭu e[p*]per-7
[p*]pa[ṭ*]ṭatum ibhaiyiḷiyāka [pa]ṇi[t*]to[m*]
itu poṉṟu co[ṉ*]-ṉāl g[e]ṅkai iṭai
kumari iṭai cetār ceta pāvam ko[ḷ*]var ākavum itu taṭṭutaraḷaṉ paṭukaṉ•••••TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 3rd year of (the reign of)
Pārthivēndrādhi-pativarman who took the head of
Vīra-Pāṇḍya, (this is) the writing of us (the members) of the big
assembly of Uttaramērūr-chaturvēdimaṅgalam. The following lands from among the
lands of our village which, not paying any tax are (the common property) of the village,
were given free of all taxes as long as the moon and the sun (last) for sacred lamps,
sacred offerings and for worship of the god (perumāṉaḍigaḷ) Śrīla•• of our
village:——
(L. 3.) 470 kuḻi in the first śadukkam (situated) to the east of (the path
called) Māṟapiḍugu-vadi of the fifth kaṇṇāṟu to the south of (the
channel called) Śrīdēvi-vāykkāl; 552 kuḻi in the fifth
śadukkam (situated) to the east of (the path called) Paramēśvara-vadi
of the fourth kaṇṇāṟu to the north of the village; 452 kuḻi in the second
śadukkam (situated) to the east of (the path called) Mārapiḍugu-vadi
of the third kaṇṇāṟu to the south of (the channel called)
Śrīdēvi-vāykkāl; in the same place 120 kuḻi in the first śadukkam
(situated) to the east of the above-said vadi of the fifth kaṇṇāṟu; in
all for the quarter land (kānilam) included herein we received pūrvā-chāram from Śandiraṉ Eḻunūṟṟuvaṉ alias Nuḷamba
Māyilaṭṭiyār of Kandapurattu-pēṭṭai and ordered these lands to be free
from any kind of tax such as iṟai, echchōṟu, veṭṭi, amañji. Those who say ‘Let
this perish’ shall incur the sins committed (by sinners living) between Gaṅgā
(the Ganges) and Kumari (Cape Comorin).
No. 163.——ON THE SAME WALL.
This is a record of the lands owned by the temple of Tirumāliruñjōlai at
Uttaramēru-chaturvēdimaṅgalam, drawn up in the 3rd year
of Pārthivēndrādhipativarman who took the head of Vīra-Pāṇḍya.
TEXT.
1 svasti śrī [||*] virapāṇṭiya[ṉai]t talaikoṇṭa
pārttiventrātipatipanmaṟku yāṇṭu 3
kā[liyūr]••••• [tta]ramerucca-
2
tu[
rvveti]
maṅka[la*]ttu pperuṅkuṟi sabhaiyom e[ḻu]ttu nammurt tirumāli-ruñcolai pperumānaṭikaḷ [bhū]mikaḷ
śrīdevivā[y*]kkālin3
te[r*]kku 10 kaṇ[ṇā*]ṟṟu māla[pi]ṭukuvatiyin
kiḻakku ka[ca]tukkattu talai[ta*]ram kuḻi 360 iṅkey 11
ka[ṇ*]ṇāṟṟu mutalccatukkattu vāy[k*]kāl ta[lai]-tta[ram ku]ḻi
7 [?] i[m]ṅkey 114 kaṇṇāṟṟu 1 catukkattu talaittara[ṅ*] kuḻi
370m iṅke talaittaraṅ kuḻi 240m
subra[hma]ṇyanārācattin [va]ṭakku••
[śrīpara]meśvaravatiyin [me]rkku 5
5 [catuk*]ka[t*]tu ka[mu]ku talaittaraṅ kuḻi [130]m āka
[tū]kuḻi 1107 [?] ṉā[l*] nilam 3 [?] [||*]
TRANSLATION.
(Line 1). Hail ! Prosperity ! In the 3rd year of (the reign of)
Pārthivēndrādhi-pativarman who took the head of
Vīra-Pāṇḍya, (this is) the writing of us (the members) of the big
assembly of Uttaramēru-chaturvēdimaṅgalam•• in Kāliyūr-[kōṭṭam].
(The following are) the lands of the god in (the temple
of) Tirumāliruñjōlai in our village:——
(L. 2.) 360
kuḻi of first rate (
land) in the first
śadukkam east of
(
the path called)
Māṟapiḍugu-vadi in the tenth
kaṇṇāṟu, south of
(
the channel)
Śrīdēvi-vāyk-kāl; in the same place, 7(3/4)
kuḻi of first rate channel——(?) (
land) in the first (
śaddukkam) of
the eleventh
kaṇṇāṟu; 370
kuḻi of first rate land in the first square of the
eleventh
kaṇṇāṟu; 240
kuḻi of first rate (
land) in the same place;
and 130
kuḻi of first rate areca (
land) in the fifth square (
śaddukkam),
west of (
the path called)
Paramēśvara-vadi••• north of (
the lane
called)
Subrahmaṇya-nārāśam. In all 1,107(3/4)
kuḻi of culti-vated (?) land (
tūkuli) equal to•••
No. 164.——ON THE SAME WALL.
This inscription records that in the 3rd year of king Pārthivēndrādhipati-varman who took the head of Vīra-Pāṇḍya, certain lands were given by
the great assembly of Uttaramēlūr-chaturvēdimaṅgalam to the god
Mahāvishṇu of the Sōmanēri temple of Uttaramallūr, for lamps,
offerings and worship.
TEXT.
1
svasti śrī [||*]
virapāṇṭiyaṉ talaikoṇṭa
pārtthiveṉtrirātipatipar(ma)ma[r*]kku yāṇṭu 3 vatu kāliyūrkkoṭṭattu
tankūṟṟu(ṟu)ttaramelūrccaturvvetimaṅ-kalattu
peruṅkuṟi2
sabhaiyom meḻutta emmur so(m)eneri
mahāviṣṇukkaḷukku tiruvamu[tuk*]-ku[m] tiruviṉakkukkum a[r]ccanābhogattukkum vaitta bhūmiyāvatu śrīte-
vivākkāliṉ vaṭakku 12 kaṇṇā-3 ṟṟu māṟapiṭukuvatikkuk kiḻakku 7 catu[k*]kattu talaittaraṅ
kuḻi 160 iṅke talai-kuḻi 80 iṅke
11 kaṇṇāṟṟu palla[va*]nāraṇavatikku kiḻakku 1 catu[kkat-tu*] talaikuḻi 120
4 vayiramekava[ti*]kku vaṭakku muta[ṟ*]kaṇṇāṟṟu viṭelviṭukuvatikku meṟku
3 catukkattu talaikuḻi 4[10] śrītevivā[y]kkāliṉ
teṟkku 3 kaṇṇāṟṟu pallavanāraṇava[ti]kku kiḻakku
5
3 catu[kka]ttu ta[lai]kuḻi 240 vayiramekavatikku teṟkku
1 kaṇṇāṟṟu uttara-meruvatikku meṟkku 1
catukkattu 2 ntaram 200•••••
u[nta]ram
kuḻi 480m śrīd[e]vivākkā[li]ṉ
va••••• kaṇṇā6
ṟṟup pallava(tikku)nāraṇavatikku kaḻakku 1
catukkalai talaitaraṅ kuḻi 240
ibhūmi- kku cantiraṉ eḻunūṟṟuva nuḷampamāyilaṭṭi pakkal
pūrvācā-7 [ra]m koṇṭu ca[ ndirā] tittaval
iṟaiyiliyākap paṇi[t*]tom peruṅkuṟi- sabhaiyom itarkku epperpaṭṭa
iṟaiyum eccoṟum amañci[yum*] veṭṭiyum kāṭṭa[p*]peṟātomā-
8 ṉom kāṭṭil dhanmāsaṉatte me[y]veṟu
irupa[t*]taiñ kaḻaycu poṉ maṉṟa peṟuvārāka paṇittom peruṅkuṟi
sabhaiyom [||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 3rd year of (the reign of) Pārthivēnd-rādhipativarman who took the head of Vīra-Pāṇḍya, (this is)
the writing of us (the members) of the big assembly of
Uttaramēlūr-chaturvēdimaṅgalam, (a village) in its own subdivision in
Kāliyūr-kōṭṭam. The following lands were granted for sacred offerings, sacred
lamps and archanābhōga to (the temple of) Mahāvishṇu at
Sōmanēri in our village:——
(L. 2.) 160 kuḻi of first rate (land) in the seventh śadukkam, (situated)
to the east of (the path called) Māṟapiḍugu-vadi of the twelfth
kaṇṇāṟu to the north of (the channel called) Śrīdēvi-vāykkāl;
80 kuḻi of first (rate land) in the same place; in the same place, 120
kuḻi of first (rate land) in the first śadukkam, (situated) to the east of
(the path called) Palla[va]nāraṇa-vadi of the eleventh kaṇṇāṛu;
410 kuḻi of first (rate land) in the third śadukkam (situated) to the
west of (the path called) Viḍēl-viḍugu-vadi of the first
kaṇṇāṟu to the north of Vayiramēga-vadi; 240 kuḻi of first
(rate land) in the third śadukkam (situated) to the east of (the path called)
Palla-vanāraṇa-vadi of the third kaṇṇāṟu to the south of
(the channel called) Śrīdēvi-vāykkāl; 2•• of second rate
(land) in the first śadukkam (situated) to the west of (the
path called) Uttaramēru-vadi of the first kaṇṇāṟu to the south of
Vayira-mēga-vadi; and 480 kuḻi of second rate (land)••
and••• (and) 240 kuḻi of first rate (land) in the first śadukkam
(situated) to the east of (the path called) Pallavanāraṇa-vadi of the•••
kaṇṇāṟu to [the north] of (the channel called)
Śrīdēvi-vāykkāl.
(L. 6.) We, (the members) of the big assembly having received pūrvāchāram
from Śandiraṉ Eḻunūṟṟuva Nuḷamba-Māyilaṭṭi for the above land,
ordered it to be free from all taxes as long as the moon and the sun (last). We shall
not show any kind of (tax), such as iṟai, echchōṟu, amañji, veṭṭi against
this (land). We (the members) of the big assembly (also) ordered that if
(any such taxes are) shown (against it), each person (so showing) shall be
liable to pay a fine of twenty-five kaḻañju of gold in the court of justice
(dharmāsana).
No. 165.——ON THE SOUTH WALL OF THE CENTRAL SHRINE IN THE RUINED VISHNU TEMPLE AT
TIRUMALPURAM.
This mutilated inscription dated in the 3rd year of [Pār]thivēndravarman mentions
the Brahman assembly (sabhā) of Ilai-Vallam in Dāmar-kōṭṭam
and the measure called Ūragattu-niṉṟār, by which oil was evidently measured out
for maintaining a lamp in the temple of Gōvindapāḍi-Āḷvār.
Ūragattu-niṉṟār must refer to the Vishṇu temple of
Ulagaḷanda-Perumāḷ at Conjeeveram whose name according to the Vaishṇava
scriptures (Nālāyiraprabandham) was Ūragam.
TEXT.
1 .••• bhaktyā nārāyaṇaḥ śrīpaticaraṇagayā
preryyamāṇāntarātmā[|*] tāmarkkoṭṭelavalladvijasabhamadhi govi•••••
syāka
2 .••••• ttiventirapaṉmaṟku yāṇṭu 3 āvatu tāmark-koṭṭattilaivallattu sabhaiyom īkkāṭṭuk•••
3 .••••• yaṉārāyaṇakramavittaṉākiya vaitumparātitta-
brahmādhirājaṉ kaiyāl yāṅkaḷ koṇṭukaṭava poṉ [?]-
4 .••••• eṇṇaiyumūrakattu niṉṟār kāloṭokku[m*] nāḻiyāl
ācantratāramum śrīgovi[n*]tapāṭiyāḷvārkku
vaitu-
5 .•••• ṉām sabhaiyom aṭṭātu muṭṭi[l*] keṅkai yiṭaik kumari
yiṭai c[e]ytār ceta pāpattup paṭuvomākavumitaṟṟiṟampil pa-
6. .••••• ṇṭami[ṭa o]ṭṭi[kkuṭu]tto[mi]ttaṇṭappaṭṭu-meṇṇai
muṭṭāmeyaṭṭuvomān[o]mivveṇ[ṇai] tiṅka[ḷopā]ti aṭṭuvomā[?]•••••
TRANSLATION.
(Line 1.)••••• Nārāyaṇa whose innermost heart was moved by devotion for the feet
of the husband of Śrī (i.e., Vishṇu) [made] to•••••
Gōvi[ndapāḍi]••• in the Brahman assembly (sabhā) of [Ila]-Valla in
Dāmar-kōṭṭa.
(L. 2.) In the 3rd year of•••• [Pār]thivēndravarman we (the members) of
the assembly of Ilai-Vallam in Dāmar-kōṭṭam•• •••• for the gold received
by us from Nārāyaṇa-Kramavittaṉ alias
Vaidumbarāditta-Brahmādirājaṉ of Īkkāṭṭu-[kōṭṭam]•• •••• we
(the members) of the assembly [agreed]••• oil till the moon and the sun (last) by
the nāḻi (measure) which was equal to the measure (kāl) (called after the god) Ūragattu-niṉṟār, to (the temple of) the
glorious Gōvindapāḍi-Āḷvār.
(L. 5.) If we failed (to continue the charity) by not pouring (the oil), we shall
incur the sins committed by the sinners between Gaṅgā and Kumari. If we
deviated from this••••• we unanimously give our consent to be fined.• ••••• Even after
paying this fine, we shall pour out the oil without stopping it. This oil shall be supplied
every month by us•••
No. 166.——ON THE NORTH WALL OF THE CENTRAL SHRINE IN THE JALANATHESVARA TEMPLE AT
TAKKOLAM.
This record is dated in the 3rd year of Pārthivēndravarman and registers a gift
of money by the merchants for a sleeping cot presented by queen Arumoḻi-naṅgai to the temple of Tiruvūral-Āḷvār. Mention has been made, in
Nos. 49 and 52 of 1898 printed below, of Tribhuvana-Mahādēviyār, another queen
of Pārthivēndra. Villavaṉ-Mādēviyār still another queen of his, is
mentioned in No. 193 below.
TEXT.
1 svasti śrī [||*]
2 koppā[rtthi]-
3 ventrapanmaṟ-
4 ku yāṇṭu [3]
5 āvatu uṭa[ya]-
6 ār teviyār a-
7 rumoḻinaṅ-
8 kaiyār takko-
9 lattut [ti]-
10 ruvūṟal āḷvārkku vaiytta tiru[p*]-[pa]-
11 [ḷ*]ḷikkaṭṭil o[ṉ][ṟu]kku [ku*]ṭu-tto[m*] nakara[t*]tom
12 policai cekuttu oṉpatiṉ mañ-cā-
13 ṭi poṉ peṟa āṭṭorumippana iṭu-
14 vomānom [mu]ṉṟāvatumutal cantirā-
TRANSLATION.
Hail ! Prosperity ! In the [3]rd year of (the reign of) king Pārthivēndravar-man, we the merchants (nagarattōm) gave gold that would secure annually
nine mañjāḍi by means of interest in a lump-sum from the third (year) as long
as the moon and the sun (endure), for one sacred sleeping cot given by
Arumoḻinaṅgaiyār, wife of the king (uḍaiyār), to (the temple of)
Tiruvūral-Āḷvār at Takkōlam.
No. 167.——ON THE NORTH WALL OF THE VAIKUNTHA-PERUMAL TEMPLE AT UTTARAMALLUR.
This inscription is dated in the 3rd year of Pārthivēndrādhipati-varman who took the head of Vīra-Pāṇḍya, and records a gift of land
to the temple of Ayyaṉ, the great Śāstā of
Uttaramēru-chaturvēdimaṅgalam, for current expenses, a perpetual lamp,
śrībali and archchanābhōga. Ayyaṉ or Śāstā is a popular village god; see
South-Indian Gods and Goddesses, page 229 f.
TEXT.
1
svasti śrī [||*]
vīrapāṇṭiyaṉai talaikoṇṭa
pā[r]tthiventrātipativarmaṟkku yāṇṭu 3 nāḷ
50 kāliyūrkkoṭṭa[t*]tu
taṉkūṟṟuttarameruccatu[r*]vvetimaṅka-la[t*]tu
peruṅkuṟi sabhaiyomeḻuttu e[m*]mur teṟkil a[y*]yaṉ
mahāśāsthā-2
vu[k*]ku tiru[c*]ceṉṉaṭaikkum nuntāviḷakku[k*]kum
śrībalikkum arccanābhoga- tumāka
vaitta bhūmiyāvaṉa ūriṉ teṟku 1 [kaṇāṟṟu] (ttu) [pa]ramaiśva- varavatiyiṉ
meṟku 1 catukkattu 3m (p)pāṭakamāṉa 8[4]0
kuḻi talaitaramum3 ūriṉ teṟku 2 ka[ṇ*]ṇāṟṟum 3
ka[ṇ*]ṇāṟṟum parameśvaravatiyiṉ meṟku
3 [ca]tukka[t*]tu talaittaraṅkuḻi 400m ūriṉ teṟku
2 ka[ṇ*]ṇāṟṟu parameśva- ravatiyiṉ meṟku
4 catukka[t*]tum 5 catukka[t*]tumāka talaittaraṅ kuḻi
360 āka kuḻi 1600 ṉāl ni-
4
lam kha mā nilattu[k*]kum puḷi[ya*]ṅkuṭaiyāṉ cāttaṉ
brahmakuṭṭaṉ pakkal ibhūmi- kaḷu[k*]ku epper[p*]paṭṭa
iṟaiyum e[c*]coṟum veṭṭiyum amañciyum kāṭṭa peṟātomāka
pūvvāśāraṅ koṇṭu śa[ntr]ādittaruḷḷatiṉai-5
kkālamum iṟai iḻicci kuṭuttom itaṟṟiṟampi iṟaikāṭṭiṉārai dhanmāsanamuta-lāka veṇṭiṉa iṭa[t*]te
yirupattaiṅkaḻañcu poṉ maṉṟa peṟuvārākavum idhanma[t*]tu[k*]ku
viro[dha]ñ ceytār6
geṅkaiyiṭai kumariyiṭai cetār caita pā[va]m
koḷvār[ā]ka[|*] ippa[ricu o]-ṭṭi ibhūmi iṟai iḻiccik
kuṭuttom uttarameru[cca]tu[r*]vvetimaṅka-lattup
pe[ruṅku]ṟi sabhaiyom sabhai paṇippa [e]ḻutiṉeṉ
madhyasta-7 ṉ civadāsaṉ aiyyā[yi*]rattiruṉūṟṟuva
[brahmapri]yaṉ[e]ṉ |||——
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 3rd year and the 50th day (
of the reign) of
Pārthivēndrādhipativarman who took the head of
Vīra-Pāṇḍya, (
this
is) the writing of us (
the members) of the great assembly of
Uttaramēru-chaturvēdimaṅgalam, (
a village) in its own subdivision in
Kāliyūr-kōṭṭam. The following are the lands given to (
the temple of)
Ayyaṉ, the great
Śāstā, on the south side of our village for the sacred
current expenses (
tiruchcheṉṉaḍai), a perpetual lamp,
śrībali and
worship
.
(L. 2.) Eight hundred and forty
kuḻi of first rate (
land) which forms the third
pāḍagam in the first square, west of (
the path called)
Paramēśvara-vadi of the first
kaṇṇāṟu (situated) to the south of the
village; 400
kuḻi of first rate (
land) of the third square to the west of
(
the path called)
Paramēśvara-vadi in the second and third
kaṇṇāṟu on
the south side of the village; 360
kuḻi of first rate (
land) of the fourth and
fifth squares to the west of (
the path called)
Paramēśvara-vadi in the second
kaṇṇāṟu on the south side of the village; in all 1,600
kuḻi of land equal to
kha mā of land
. We made these lands tax-free as long as the
moon and the sun last, having received
pūrvāchāram from
Śāttaṉ Brahma-kuṭṭaṉ of
Puḷiyaṅguḍi and agreeing that we do not show (
as
due) against (
them) any kind of (
tax such as) iṟai, echchōṟu, veṭṭi and
amañji.
(L. 5.) Those who deviate from this and show the taxes (as due) shall pay a fine of
25 kaḻañju of gold to the credit of the court of justice whenever demanded, and those
who act against this charity shall incur the sin committed (by sinners) between
Gaṅgā (the Ganges) and Kumari (Cape Comorin). We (the
members) of the great assembly of Uttara-mēru-chaturvēdimaṅgalam
having unanimously agreed to this grant, freed this land from taxes. Under orders of the
assembly, I, the arbitrator (madhyastha) Śiva-dāsaṉ
Aiyāyirattirunūṟṟuva Brahmapriyaṉ, wrote (this).
No. 168.——ON THE SAME WALL.
This document of the 3rd year of Pārthivēndrādhipativarman who took the head of
Vīra-Pāṇḍya, registers a gift of land for worship and offerings
to Mahādēva (Śiva) of the temple at Kumaṇpāḍi, a hamlet of
Uttaramallūr.
TEXT.
1
svasti śrī [||*]
virapāṇṭiyaṉai talaikoṇṭa
pārttivetrirātipatiparma[r*]kku yāṇṭu 3
kāliyūrkkoṭṭattu taṉkuṟṟuttiramelūrcatu[r*]vvetimaṅkalattu peru-2
ṅkuṟisabhaiyom eḻuttu nammur kumaṇpāṭi kiḻai sririkoyil māhadevar-kku
a[rcca]ṇābhogattu[k]kuṉ tiruvamirutukkumāka
vaitta bhūmi vayira-3
mekavatikkut teṟku āṟāṅ kaṇṇāṟṟu viṭelviṭukuvatikku meṟku uñcatukka[t*]-tu talaittaraṅ [ku]ḻi 240 subramaṇṇāyanārayattiṉ [va]-4
ṭakku 16 kaṇṇāṟṟu māṟapiṭukuvatiyiṉ kiḻakku 8
ñcatukkattu talaittaraṅ kuḻi 415 subramaṇyanārayatti[n]vaṭakku 16 ṅkaṇṇāṟṟuk
kāvaṉūr erivā-ye poṉa va-5
tiyiṉ kiḻakku 6 catukkattu 4 taram
440m āka 1095 caṉta[raṉ*] eḻunūṟṟuva-[nā]kiya ṉuḷampamāyilaṭṭi pakkal
pū[r*]vvāj[ā]raṅkoṇṭu iṟai iḻi-6 c[ci]kkuṭuttom•• iṟaiyum eccoṟum veṭṭiyum amañciyum koḷ-ḷātomāka iṟai ili ākap paṇittom itu[kku] viro-
7
[tañ*] ce[tā]r keṅkai[yi*]ṭaik
kumari[yi*]ṭai cetār ceta pāvam koḷvār ākavum tanmātaṉatte irupattañkaḻañ[cu] pon maṉṟuvār ākavum peru-[ṅ]kuṟisabhai paṇikka eḻu[tiṉeṉ pu]liyacivaṉ ākiya
1200 cikā-8 .••••• sabhai .••• ṇippa eḻutineṉ••• •••••
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 3rd year of (
the reign of)
Pārthivēnd-rādhipativarman who took the head of
Vīra-Pāṇḍya, (
this is)
the writing of us (
the members) of the great assembly of
Uttaramēlūr-chaṭurvēdimaṅgalam, (
a village) in its own subdivision in
Kāliyūr-kōṭṭam. The lands given to the
Mahādēva (
Śiva) of the
sacred temple (
śrīkōyil) on the east side
at
Kumaṇpāḍi, (
a suburb) of our village, to provide for worship and sacred
offerings (
are as below):——
(L. 2.) 240 kuḻi of first rate (land) in the second square (śadukkam)
west of (the path called) Viḍēlviḍugu-vadi of the sixth kaṇṇāṟu
to the south of (the path called) Vayiramēga-vadi; 415 kuḻi of first
rate (land) in the eighth square (śadukkam), east of (the path called)
Māṟapiḍugu-vadi of the sixteenth kannāṟu (situated) to the north of
(the lane called) Subrahmaṇya-nārāśam; 440 (kuḻi) of fourth rate
(land) in the sixth square to the east of the path which goes straight to the
Kāvaṉūr tank of the sixteenth kaṇṇāṟu (situated) to the north of (the
lane) Subrahmaṇya-nārāśam. In all, we gave (these) 1,095 (kuḻi)
freed of taxes, having received pūrvāchāram from Śandaraṉ Eḻunūṟṟuvaṉ
alias Nuḷamba Māyilaṭṭi. We (also) decreed them tax-free agreeing
not to exact iṟai, echchōṟu, veṭṭi and amañji.
(L. 6.) Those who obstruct this (
deed) shall incur the sin committed (
by
the sinners) between
Gaṅgā (the Ganges) and
Kumari (Cape Comorin) and
shall pay a fine of 25
kaḻañju of gold at the court of justice (
danmādana,
dharmāsana). I,
Puliya-Śivaṉ alias•••
wrote (this) by order of the great assembly I• •••• wrote (this)•• by order of•• assembly.
No. 169.——ON THE SAME WALL.
The inscription records that in the 3rd year of
Pārthivēndrādivarman who took
the head of
Vīra-Pāṇḍya, the members of the assembly of
Uttaramēlūr-chaturvēdimaṅgalam made a gift of land to the goddess
Jyēshṭhā at
Kumaṇpāḍi, a suburb of this village, for the maintenance of
worship and sacred offerings.
TEXT.
1 svasti śrī [||*] virapāṇṭiyaṉai talaikoṇṭa
pā[r*]ttiventra[ra*]tiparma[r*]kku yāṇṭu 3 vatu
kāliyūrkoṭṭa-
2
ttu taṉkuṟṟuttriramelūrccatu[rvve]timaṅkalattu
sabhaiy[o]m eḻuttu nam-mūr kumaṇpāṭi ceṭ[
ṭai]
yarkku3 a[r*]ccaṉābhogattukku[m*] tiruvamurtu[k*]kum
vai[t*]ta bhūmi mukaṭ[ṭu]kāli-[ṉ]
te[ṟ*]kku [pa]-
4 tmanābhakra••• 4 kaṇṇāṟṟuk kolavatiyin merkku 3
catukkattu talait-tara[m] 408 m
subramaṇyanārācat[tu]
5 [ku]ḻi 480tu [i*]tiṉ [va][ṭa*]kku [1]8 ā[ṅ*]
kaṇṇāṟṟu [k]āvaṉūre[ri*]-vāy poṉa vatikku teṟku
9[pa]tām catukkattu [talai*]tara[ṅ ku]-
6 ḻi 260 m i nilam iṟai iḻicci i[ṟ]ai[yi*]liyāka paṇittom
mahāsabhai- yo m[ā]yalaṭṭi(y)-
7
[pa]kkal [pū]rvācāram koṇṭu iṟai[yi*][li]yāka paṇi[t]tom
mah[ā*]sabhai- yom [viro]tam ceyitār
ke[ṅ]kai[yi*]ṭai [ku]-8
mari[yi*]ṭai ceyitār [p]āvam koḷv[ā]r[||*]TRANSLATION.
Hail ! Prosperity ! In the 3rd year of (the reign of)
Pārthivēndrādivarman who took the head of Vīra-Pāṇḍya, we (the
members) of the assembly of Uttara-mēlūr-chaturvēdimaṅgalam, (a
village) in its own subdivision in Kāliyūr-kōṭṭam wrote
(thus):——The land given for the maintenance of worship (archanābhōga) and for sacred offerings of (the goddess) Jyēshṭhā in
Kumaṇpāḍi of our village (is as follows):——408 (kuḻi) of first rate
(land) in the third square (śadukkam) to the west of (the path called)
Kōla-vadi in the fourth kaṇṇāṟu••• (situated) south of the high-level
channel (mugaṭṭu-kāl); 480 kuḻi of (the lane called)
Subrahmaṇya-nārāśam; and to the north of this, first rate (land)
(measuring) 260 kuḻi in the ninth square to the south of the path leading straight
to the Kāvaṉūr tank, in the eighteenth kaṇṇāṟu. We, (the members)
of the great assembly, exempted (all) this land from tax and declared it tax-free. We,
(the members) of the great assembly, having received pūrvāchāram
from Māyilaṭṭi declared (the land) tax-free. Those who cause obstruction (to
this) shall incur the sins of those who commit (sinful acts) between
Gaṅgā (the Ganges) and Kumari (Cape Comorin).
No. 170.——ON THE SAME WALL.
The assembly of Uttaramērūr-chaturvēdimaṅgalam received the usual
pūrvāchāram from Śandiraṉ Eḻunūṟṟuvaṉ Nuḷamba-Māyilaṭṭi,
a merchant of Raṇavīrappāḍi in Kāñchīpura and exempted taxes on
certain lands which they had given to a priest of the temple, in the fourth year (of the
reign) of Pārthivēndrādhipativarman who took the head of
Vīra-Pāṇḍya.
TEXT.
1 svasti śrī [||*] vīrapāṇṭiyaṉai talaikoṇṭa
pārtthiventrādhipatipaṉma[r*]kkiyāṇṭu 4 āvatu
kāliyūrkoṭṭattu-
2
[t] tankuṟṟuttiraverūrcaturvvetimaṅkalattu
peruṅkuṟi sabhaiyom eḻuttu emmūr periyamaṇṭakattu perumāṉaṭikaḷai
[a][r]cci[k*]ku[m*]
ātraya[ṉ] ta[t*]tabha[ṭ*]ṭanu-3
[k]ku a[rcca]nābho[ga]ttukkum tiruvamutukkum
tiruviḷakkukkummā[ka*] vetta bhūmiyāvatu
va[yi]ramekavatiyiṉ vaṭakku 1 ka[ṇ*]ṇā[ṟ]ṟu viṭelviṭu-4
kuvatiyiṉ meṟku 2 catu[k*]kattum 3 ṟā[ñ*] catu[k*]kattumāka talai[tara]m kuḻi aṟu[ṉū]ṟu iṉṉam kantāṭai
poṉṉaiya[kra]mavitta-5 comāciyār ampalattaṭikaḷukku [v*]aitta paṅku oṉṟi[ṉ]vaḻi vaṉta pūmi epper-paṭṭatum ippūmikku kāñcipurattu
6
ira[ṇa]nvirap[pi]ṭi viyā[p]āri cantiraṉ eḻu[nū]ṟṟuvaṉ
nuḷa[m]pamāyilaṭṭi pa[k*]kal bhūrvācāram koṇṭu
iṟaiyiliyāka paṇi[t]-7 tom peruṅkuṟisabhaiyom amañciyum veṭṭiyum iṟaiyum
eccoṟu[m*] maṟṟum e[p]perpaṭṭatum kāṭṭa-
8
peṟātomāka [||*] itukku virodham
ceyitārai dhaṉmāsaṉatte
irupat[t*]aiñ-kaḻañcu poṉ manṟa peruvār akavum keṅkaiyi-9
ṭai kumari[yi*]ṭai naṭuvu ceyitār pāvam koḷvār akavumāka
paṇittom peru ṅkuṟisabhaiyom [||*]
(Line 1.) Hail ! Prosperity ! In the 4th year of (the reign of) Pārthi-vēndrādhipativarman who took the head of Vīra-Pāṇḍya, (this
is) the writing of us (the members) of the great assembly of
Uttaramērūr-chaturvēdimaṅgalam (situated) in its (own) subdivision
(kūṟu) in Kāliyūr-kōṭṭam. The land given to Ātrayaṉ
Ta[t*]ta-bha[ṭ*]ṭaṉ who performs the worship of the god (perumāṉaḍigaḷ) in the
big hall (periya-maṇḍapa) of our village, for archanābhōga, sacred offerings
and sacred lamps (is as follows):——
(L. 3.) Six hundred kuḻi of first rate (land) in the second square
(śadukkam) and in the third square west of (the path called)
Viḍēlviḍugu-vadi of the first kaṇṇāṟu, north of (the path called)
Vayiramēga-vadi; also every sort of land which formed the one share assigned (by
us) to Kandāḍai Poṉṉaiyakramavitta Sōmāśiyār Ambalattaḍigaḷ. We (the
members) of the great assembly having received pūrvāchā-ram for this
land from Śandiraṉ Eḻunūṟṟuvaṉ Nuḷamba Māyilaṭṭi, a merchant (residing
in) Raṇavīrappāḍi in Kāñchīpura, ordered (it to be
made) tax-free. We shall not enter (in books) amañji, veṭṭi, iṟai, echchōṟu or
any other kind (of tax); we (the members) of the great assembly (further)
ordered that those who act against this shall be liable to a fine of twenty-five
kaḻañju of gold in the court of justice and that they shall incur the sins of the
sinners (residing) between Gaṅgai (the Ganges) and Kumari (Cape
Comorin).
No. 171.——ON THE SOUTH WALL OF THE SUBRAHMANYA TEMPLE AT UTTARAMALLUR.
This record is dated in the 4th year of Pārthivēndrādhipativarman who took the
head of Vīra-Pāṇḍya and registers a gift of land to the temple
of Subrahmaṇya-bhaṭṭāra at Uttaramēru-chaturvēdimaṅgalam
by Śandiraṉ Eḻunūṟṟuvaṉ alias Nuḷamba Māyilaṭṭi, a merchant
of Raṇa-vīrappāḍi in Kāñchīpura. Raṇavīrappāḍi is
already known from the Madras Museum plates of Uttama-Chōḷa to have been a hamlet of
Kāñchīpura (Conjeeveram). The donor is mentioned in other inscriptions of
Uttaramallūr in connexion with several other charities in that place.
TEXT.
1 svasti śrī [||*] virapāṇṭiyaṉai talaikoṇṭa
pā[r*]tthive[n*]drādhipati[pa]ṉma[r*]k-kiyāṇṭu 4 āvatu kāliyūrkoṭ[ṭa]ttu
taṉkūṟṟuttarameruccaturvvedimaṅ-kalattu
peruṅkuṟisabhaiyo-
2
meḻuttu emmur subrahmaṇyabhaṭṭāra[r*]kku
śrībali koṭṭuvataṟkku kāñci-purattu [i]raṇavirappāṭi
[vy][ā*]pāri cantiraṉeḻunūṟṟuvaṉāṉa nuḷampavā-[yilaṭṭi] eṅkaḷ pakkal vilaikoṇṭu
śrībalibhogamāka vaitta bhūmi śrīde- vavākkāliṉ vaṭa-3
kku patiṉmūṉṟāṅkaṇṇāṟṟu mārappiṭukuvatiyiṉ kiḻakku
1 catu[k*]kattu 3taram kuḻi 240 m iñce
4taram 540 m iñce 6taram 180
m ibhūmikku eppe(r)rpaṭṭa iṟaiyum eccoṟum amañciyum veṭṭiyu[m*]
maṟṟum ep-pe-4
rpaṭṭatuṅ kāṭṭappeṟātomāṉom itukku
vi[r][o*]dham ceyitārai dhaṉmāta-[ṉa]tte irupat[t*]aiñkaḻai[ñ*]cu poṉ [ma]ṉ[ṟa] voṭṭi kuṭuttom peru[ṅ*]kuṟisabhaiyom
ge[ṅ*]kai iṭai kumari[yi*]ṭai naṭuvu cetār ceta pāva[m] koḷvār [a]kavum pa[ṇi]ttom[||*]5
ivaṉ pa[ḷḷiye]ḻuccikku vaitta bhūmi
parameśvaravatiyin meṟku [
iraṇḍāṅka-ṇā]
[ṟ*]ṟu sarasvativā[y][k*]kālin vaṭa[k*]ku mutalāñcatu[k*]ka[t*]tu-[m*] [ārā][ñ*]catu[k*]ka[t*]tumāka 3 pāṭakamāna
eḻunūṟṟirupatu kuḻiyumi-ṟaiyiḻi[c*]ci
ślālekai ceytu kuṭuttom sabhaiyom
sabhaiyuTRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 4th year of (the reign of) Pārthi-vēndrādhipativarman who took the head of Vīra-Pāṇḍya, (this
is) the writing of us (the members) of the great assembly of
Uttaramēru-chaturvēdi-maṅgalam, (a village) in its own
subdivision in Kāliyūr-kōṭṭam:——The land which Śandiraṉ
Eḻunūṟṟuvaṉ alias Nuḷamba Māyilaṭṭi, a merchant
of Raṇavīrappāḍi in Kāñchīpura, purchased from us and granted as
śrībali-bhōga for sounding śrībali (in the temple of)
Subrahmaṇya-bhaṭṭāra of our village (is what follows):——240 kuḻi of
third rate (land) in the first śadukkam, east of (the path called)
Māṟapiḍugu-vadi of the thirteenth kaṇṇāṟu, north of (the channel
called) Śridēvi-vāykkāl; in the same place 540 (kuḻi) of fourth rate
(land) and in the same place 180 (kuḻi) of sixth rate (land).
(L. 3.) We shall not enter against these lands (in our books) any kind of
assessment echchōṟu, amañji, veṭṭi, etc. We (the members of) the big
assembly unanimoulsy give our consent to collect a fine of twenty kaḻañju of gold in
the court of justice from those who obstruct this (charity) and declare that (those
who deviate from this) shall incur the sins committed by sinners (in the land)
between Gaṅgā and Kumari.
(L. 5.) The land given by this (same) person for (the ceremony connected with)
waking up the image from bed (paḷḷi-eḻuchchi) (is):——Seven hundred and twenty
kuḻi (comprised) of three pāḍagam in the first and sixth squares north of
(the channel) Sarasvatī-vāykkāl of the second
kaṇṇāṟu, west of (the path called) Paramēśvara-vadi. We (the
members) of the assembly exempted (this land) from taxes and had (the gift
deed) written on stone.
No. 172.——ON THE NORTH WALL OF THE VAIKUNTHA-PERUMAL TEMPLE AT UTTARAMALLUR.
This inscription records that in the 4th year of king Pārthivēndrādhipati-varman who took the head of the Pāṇḍya (king), a gift of land
was made by a merchant for offerings to the image of Gaṇapati, in the temple of
(the goddess) Kōnērinaṅgai at Kumaṇpāḍi, a hamlet of
Uttaramēru-chaturvēdi-maṅgalam.
TEXT.
1 svasti śrī [||*] pā[ṇ]ṭi[ya]ṉait talaik[o]ṇṭa
pā[r*]ttiventrātipatipa[nma]- ṟku yāṇṭu 4
kāliyūrkkoṭṭattut taṉkūṟṟutta[ra]meru-
2
ccatu[r*]vvetimaṅkalattu māhasabhaiyom
emmurk kumaṇpāṭik konerinaṅkai-koyilil gaṇapatiyārkkut
teṟkilaṅkāṭi vyāpā-3 .••••• mirtukku vaitta bhūmiyāvatu ūriṉ
teṟku 4 kaṇṇāṟṟu parameśvaravatikku kiḻakku
4 catukkattu talaittaraṅ kuḻi 180 [||*]
TRANSLATION.
Hail ! Prosperity ! In the 4th year of (the reign of) Pārthivēndrādhi-pativarman who took the head of the Pāṇḍya (king), (this is) [the
writing] of us (the members) of the great assembly of
Uttaramēru-chaturvēdimaṅgalam, (a village) in its own subdivision in
Kāliyūr-kōṭṭam. (The following is) the land given by a merchant•• of the
south bazaar for [sacred] offerings to (the god) Gaṇapati in the temple of
(the goddess) Kōnērinaṅgai at Kumaṇpāḍi of our
village:——180 kuḻi of first rate (land) in the fourth śadukkam to the
east of (the path called) Paramēś-vara-vadi of the fourth
kaṇṇāṟu, south of the village.
No. 173.——ON THE NORTH WALL OF THE CENTRAL SHRINE IN THE JALANATHESVARA TEMPLE AT
TAKKOLAM.
This record registers a gift of 96 sheep for burning a perpetual lamp near the god-dess Durgā-Bhaṭāri in the temple of Tiruvūral-Āḻvār at
Takkōlam in the 4th year of Pārthivēndravarman, by a native of
Mārāyapāḍi. The latter territorial division also called Mahārājappāḍi
or Mārjavāḍi comprised the eastern portion of the Kolar district and parts of the
Cuddapah and Chittoor districts.
TEXT.
1 svasti śrī [||*] koppārtti-
2 ventrapanmaṟku yāṇṭu
3 4 vatu mārāyapāṭi-
4 t tāḻa[k]oṭṭikāmuṇṭa-
5 svāmi makaṉ kecuvaiyaṉā-
6 kiya pallavaṉ brahmātarāya-
7 ṉ takkolattut tiruvūṟalā-
8 ḻvār koyiluḷḷeḻuntaru-
9 ḷi niṟkum durggābhaṭārikku no-
10 ntāviḷakkoṉṟiṉukku vai-
11 tta āṭu 96 ā[ṟu itan]
12 ney[ya]ṭṭakkaṭavāṉ ma-
13 turānta[ka] kaṭuttalaimaṉ-
14 ṟāṭi makaṉ kumaraṉākiya vi-
15 roṇukkamaṉṟāṭi[ye]ṉ [||*]
TRANSLATION.
Hail ! Prosperity ! In the 4th year of (the reign of) king Pārthivēndravar-man, Kēśuvaiyaṉ alias Pallavaṉ Brahmādarāyaṉ, son of
Tāḻakoṭṭi-gāmuṇḍasvāmi of Mārāyapāḍi, gave 96 sheep
for one perpetual lamp to (the goddess) Durgā-Bhaṭāri who is pleased to
stand in the temple of Tiruvūral-Āḻvār at Takkōlam. I,
Kumaraṉ alias Vīroṇukka Maṉṟāḍi, son of Madhu-rāntaka Kaḍuttalai Maṉṟāḍi, shall measure out the ghee of these
(sheep).
No. 174.——ON A SLAB BUILT INTO THE FLOOR OF THE MANDAPA IN FRONT OF THE CENTRAL SHRINE OF
THE MASILA-MANISVARA TEMPLE AT TIRUMULLAIVAYIL.
This fragmentary record is of special interest as it is written in archaic Tamil charac-ters. It refers to Kalikēsari-chaturvēdimaṅgalam, a dēvadāna
village in Puḻaḷkōṭṭam, which may probably be the surname of
Tirumullaivāyil where the inscription is found. The king
Pārthivēndravarman mentioned here is also perhaps different from and earlier than
the Pārthivēndrādhipativarman to whom the records of this group belong.
TEXT.
1 svasti śrī [ko]pp[ā]-
2 ṟttiventravanmaṟku yāṇ(ṭ)ṭu
3
añcāvtu puḻa[ṟ*]kkoṭṭattu taṉ4 kūṟṟut tevatāṉamākiya [ka]-
5 likecaricca[tu]rvvetimaṅ[ka]la-
6 ttu sabhaiyom vi[lai kai]-
7 [e]ḻuttu i••••
TRANSLATION.
Hail ! Prosperity ! In the 5th year of (the reign of) king Pārthivēndravar-man, (the following) is the sale deed (vilai kaieḻuttu) of us
(the members) of the assembly of Kalikēsari-chaturvēdimaṅgalam, a
dēvadāna in its (own) subdivision (kūṟu) in
Puḻar-kōṭṭam••••
No. 175.——ON A ROCK IN THE BACKYARD OF A PRIVATE HOUSE AT TAYANUR.
This record supplies interesting information about a bond dealing with money transactions.
It states that two brothers having lent money to the villagers of
Mīyvaḻi Tāyaṉūr, in the fifth year of Pārthivēndravarman, received
their dues back with interest but could not so endorse on the original document which was now
lost. Hence they declared that the document, if it should ever come out, must be considered ‘a
dead document,’ i.e., become null and void.
TEXT.
1 svasti śrī[||*] koppārttiventirapaṉmaṟku [y]āṇṭu 5
āvatu umpaḷanāṭṭu meṟku-[ṭikiḻā]-
2
ṉ tiraṉ pūtaiyaṉu[m] ivaṉṟa[m]pi ti[ra]ṉ [ula]kaṭikaḷum
ivviruvoñ ciṅka-puran[āṭṭu] miyvaḻittāya[ṉūrūrā]-3 [rk]ku oṭṭikkaittiṭṭiṭṭu kuṭutta paricāvatu ivarkaḷ pakkal nāṅkaḷ
muppati[ṉ kaḻañ]cu poṉ kuṭuttu•••
4 .••• tiṉāl nāṟpattaiṅkaḻañcu poṉṉuṭaiyomāy ip(poṉṉa)-poṉṉaṟa koṇṭu ivvo-
5 laip paṭṭuk keṭṭamaiyil ivvolai meṟṟoṉ[ṟap]paṭil avvolai cāvolai yāka
oṭṭikku••••
6
.•••• tiraṉ pūtaiyaṉum [tira]ṉulakaṭikaḷum ivviruvom
|||——
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 5th year (of the reign) of king Pārthi-vēndravarman, the following was put into writing and given with consent to the
residents (ūrār) of Mīyvaḻi Tāyaṉūr in
Śiṅgapura-nāḍu by the two indivi-duals Tīraṉ Mūdayyaṉ,
the chief of Mērkuḍi in Umbaḷa-nāḍu and his younger brother Tīraṉ
Ulagaḍigaḷ:——
(L. 3.) Having deposited thirty kaḻañju of gold with these (and) being
entitled to receive forty-five kaḻañju of gold, we received this gold
completely•••• The (original) document being lost, we two Tīraṉ Mūdayyaṉ
and Tīraṉ Ulagaḍi-gaḷ together declare••••• that that document, if it
is discovered at any future time, shall become a dead document.
No. 176.——ON A ROCK NEAR THE SIVA TEMPLE AT TAYANUR.
This inscription registers a gift of 96 sheep by Kāḷi Naṅgai, a native
of Mīyvaḻi-Tāyaṉūr, for burning a lamp in the temple of Mahādēva of
Taṇakka-malai, in the 5th year of Pārthivēndravarman.
TEXT.
1 svasti śrī [||*] pārttiventirapaṉmaṟku yāṇṭu añcāvatu
ciṅkapuranāṭṭu miyvaḻit-tāyaṉūrama[ra]koṅ ki-
2 ḻavaṉ kaṟaikkaṇṭaṉ maṇavāṭṭi kāḷiṉaṅkaiyeṉ ivvūrt taṇakkamalai
mahādevar-kku oru nontāviḷakku
3
nica[tam] ne[y] uḻakkuppaṭi erippatāka vaitta cāvā muvāpperāṭu toṇṇūṟ-ṟāṟu ivai tāyaṉūr ūrārvacam candrā-4 [di]tta[va]ṟ [c]ella vaitteṉ kāḷinaṅkaiyeṉ ivai
panmāheśvararakṣai [||]——
TRANSLATION.
Hail ! Prosperity ! In the 5th year (of the reign) of Pārthivēndravarman,
I, Kāḷi Naṅgai, the wife of Amarakōṉ Kiḻavaṉ Kaṟaikkaṇḍaṉ of
Mīyvaḻi Tāyaṉūr in Śiṅgapura-nāḍu, gave 96 big sheep which neither
die nor grow old for (supplying) daily one uḻakku of ghee to burn a perpetual
lamp (in the temple of) Mahādēva (Śiva) of Taṇakkamalai in
this village. I, Kāḷi Naṅgai, left these in charge of the residents of
Tāyaṉūr to last as long as the moon and sun. This shall be under the protection of
all Māhēśvaras.
No. 177.——ON THE NORTH WALL OF THE VAIKUNTHA-PERUMAL TEMPLE AT UTTARAMALLUR.
In the 5th year of Pārthivēndrādhipativarman who took the head of Vīra
Pāṇḍya, the members of the assembly of Uttaramēru-chaturvēdi-maṅgalam gave certain lands in their village as Vishaharabhōga for the
maintenance of a physician who removed (snake ?) poison. Inasmuch as at the end of line
5 it is stipulated that he who has obtained the order of the members of the assembly shall
alone enjoy the land, it is probable that the lands in question were assigned only to experts
in that profession.
1
[sva]sti stri [||*] virapāṇṭiya[ṉai]t talaikoṇṭa
pā[r*]tthiveṅrādhipativarmma[ṟ*]-kku yā[ṇ*]ṭu 5
āvatu uttarame[ru]ccatu[r*]vetimaṅkalattup pe[ru*]ṅkuṟi-
sabhaiyomeḻuttu2
em[mū]r viṣa[ha]rapokattukku iṟaiyili āka
c(ā)ndrādittar uḷ[ḷa*]ḷavum vaitta
bhūmiyāvaṉa stride[vi]vākkālukku
terkku 4 kaṇ[ṇā][ṟ*]ṟu pallavanārāyaṇavatiyiṉ kiḻakku
17 [ca]tukka[t*]tu[m*] 123
catukka[ttu*]māka mūṉṟā[n*]taram 480 kuḻiyum
subrahmaṇyanārācatti[ṉ] vaṭakku 4 kaṇṇāṟṟu
māṟapiṭu[ku]vatiyiṉ merkku [8] catukka[t*]tu talaitara-[m*]
kuḻi 300 stritevivākkāliṉ vaṭakku 1
ka[ṇ*]ṇā-4
ṟṟu pakavativākkāliṉ kiḻakku 5 catukkutu
3 tarakkuḻi [5]00 (k)kuḻiyu[m*] āka i[tu] uṭpaṭṭa
nilatti[ṉā]l tūkkuḻi 1[2]00 30 [tu]
inilam [?] [?] .
nilamum epperpaṭṭa i[ṟ*]aiyu[m*] eccoṟu[m*] veṭṭiyu[m*]
ama[ñ]ciyu[m*] k[ā*]ṭṭa-5
peṟātomāka viṣaharapokamāka vaitto[m*] ipūmi cuṭṭi
iṟaikāṭṭināṉ
tnamāsannamutalāka 25 kaḻañcu pon
maṉṟappeṟuvatāka[vu]m sabhaiyāriṭai paṇi peṟṟār••• yuṭai [yā]re
aṉu-6
bhavikkappeṟuvatāka[vum i]pparacu cilāvaikai ceto[m*] sabhaiyo[m*] sabhaiyulliruntu pa[ṇi]kka eḻutiṉe[ṉ*] madhyastaṉ a[y*]yāyirattiruṉū-ṟṟuvapiramapiriyaṉṉe [||*]TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 5th year of (the reign of) Pārthivēn-drādhipativarman who took the head of Vīra-Pāṇḍya, (this is)
the writing of us (the members) of the big assembly of
Uttaramēru-chaturvēdimaṅgalam. The following are the lands granted as
Vishaharabhōga in our village, free of all taxes, as long as the moon and the sun
last:——
(L. 2.) 480
kuḻi of third rate (
land) (comprised) in the 17th and the 12th
squares (
śadukkam) to the east of (
the path called)
Pallavanārāyaṇa-vadi of the 4th
kaṇṇāṟu (situated) to the south of
(
the channel called)
Śrīdēvi-vāykkāl; 300
kuḻi of first rate
(
land) belonging to the 8th
śadukkam west of
Māṟapiḍugu-vadi of the
4th
kaṇṇāṟu (situated) to the north of (
the lane called)
Subrahmaṇya-nārā-śam; 500
kuḻi of third rate (
land)
belonging to the 5th
śadukkam to the east of (
the channel called)
Bhagavati-vāykkāl of the first
kaṇṇāṟu (situated) to the north of (
the
channel called)
Śrīdēvi-vāykkāl; in all, the classified land
comprised in these is 1,280 (
kuḻi).
(L. 4.) We gave this land (
measuring)••••••
of land, as
Vishaharabhōga, without subjecting it to any kind of taxes——such as
echchōru,
veṭṭi or
amañji. Any one who refers to the land as taxable shall be liable to pay
a fine of
25 kaḻañju of gold to be credited to the court of justice (dhanmāsana).
Those•• [?] who have obtained the order of appointment from the members of the assembly,
shall alone enjoy (this land). We, the members of the assembly had this edict engraved
on stone I, Aiyāyirattirunūṟṟuva-Brahmapriyaṉ, the arbitrator, and (a
member) of the assembly, wrote (this) by (their) order.
No. 178.——ON A ROCK NEAR THE RUINED SIVA TEMPLE AT TAYANUR.
The record states that in the 5th year of king Pārthivēndravarman a
certain Nīlakaṇḍaraiyaṉ Aṇṇāvaṉ Nāṭṭaḍigaḷ gave, on the occasion of a
solar eclipse, 1(1/2) paṭṭi of land to the god Mahādēva of
Taṇakkamalai for conducting śrībali, on behalf of Nīlagaṅgaraiyaṉ
Aṇṇāvaṉ Nāṭṭaḍigal who was perhaps his brother. Śrībali is a ceremony
performed by sounding drums and throwing cooked rice and flowers all round the temple. The
inscription provides for five men to sound the different musical instruments used on the
occasion.
TEXT.
1
svasti śrī [||*]
koppār[t]tive[n]tira(p)parmaṟku yāṇṭu 5
[ā]vatu śrīmannīlakaṅ-karaiyaṉ aṇṇāvaṉ
n[ā]ṭṭaṭika[ḷu]kkuc ciṅk[ā]ranāṭṭu2
miyvaḻit tā[ya]ṉūr ūrār viṇṇappattāl
sū[ryya]grāṇavelavaiyil śrīnma-
nilakaṇṭaraiyaṉ aṇṇāvaṉ nāṭṭaṭikaḷ3 taṇakkamalai mahādevarkku iv[vūri]n teṉkāṟpaṭṭi paṭṭi
nilamu[n] taṟippaṭṭiyil melkūraṭaiya arainilamum śrīpalippoka[m] añcāṭkoṇṭu
koṭṭuvitāka candrā-
4 di[t]tavaṟ cella vaitteṉ
śrī[ma*]nnilakaṇṭa[rai]yaṉ aṇṇāvaṉ nāṭṭaṭika-ḷeṉ
umpa[ḷa]nāṭṭu meṟkuṭi kiḻāṉ tiraṉ mūtaiyaṉum ivaṉṟampi tiraṉula-kaṭikaḷum ippaṭṭi oṉṟarai
5 nilamum ūrārkkup poṉ kuṭuttu vilaiyaṟuti [koṇṭu] iṟaiyiḻi[c*]ci śrīpalip-pokam ippaṭiyey ceytom tira[ṉ] mūtaiyaṉu[n] tiraṉulakaṭikaḷum iv-viruvom ivai panmāheśvarara[kṣai] [||*]
TRANSLATION.
Hail ! Prosperity ! In the 5th year of king
Pārthivēndravarman, at the request of
the residents of
Mīyvaḻi-Tāyaṉūr in
Śiṅgapura-nāḍu, I, the
glorious
Nīlakaṇḍaraiyaṉ Aṇṇāvaṉ Nāṭṭadigaḷ gave, for
(
the merit of) the glorious
Nīlagaṅgaraiyaṉ Aṇṇāvaṉ Nāṭṭaḍigaḷ on
the occasion of a solar eclipse and to last as long as the moon and sun, to the god
Mahādēva (
Śiva) of
Taṇakkamalai one
paṭṭi of land in
(
the field called)
Teṉkāṟpaṭṭi of this village and half (
paṭṭi)
of land including the western division, in
Tarippaṭṭi, as a
śrībali-bhōga
(in order that the (
śrībali) may be sounded by five men.
Tīraṉ Mūdaiyaṉ,
the chief of
Mērkuḍi in
Umbaḷa-nāḍu and his younger brother
Tīraṉ
Ulagaḍigaḷ paid gold to the residents (
of the village), took complete possession
by purchase of this 1(1/2)
paṭṭi of land and had it made tax-free. We two,
Tīraṉ
Mūdaiyaṉ and
Tīraṉ Ulagaḍigaḷ carried out the
śrībali-bhōga in
the manner (
described). This (
charity) shall be under the protection of all
Māhēśvaras.
No. 179.——ON THE NORTH WALL OF THE VAIKUNTHA-PERUMAL TEMPLE AT UTTARAMALLUR.
This inscription records a transaction made in the 5th year of king Pārthivēn-drādivarman by the assembly of
Uttaramēru-chaturvēdimaṅgalam, making certain lands granted to the temple of
Tiruvuṉṉiyūr, for tiruchcheṉṉaḍai and a sacred lamp, tax-free.
TEXT.
1 svasti śrī [||*] pāṇṭiyaṉai talaikoṇṭa
pārtthiventrātipatmaṟku yāṇṭu 5
āvatu kāliyūrkoṭṭa[t*]tu
taṉkūṟṟuttarameruccaturvvetimaṅkala[t*]tu sabhai-
yom eḻuttu e[m*]murt tiruvuṉniyūr perumāṉaṭikaḷu[k*]ku tirucce[ṉ*]-ṉaṭai[k*]kum tiruviḷa[k*]ku[k*]kumāka vaitta bhūmi
subrabhmaṇyanārāca-[t*]tiṉ vaṭa[k*]ku patiṉālā-
2 ṅ ka[ṇ*]ṇāṟṟu parameśvaravati[k*]ku meṟku iraṇṭāñ
catu[k*]ka[t*]tu talaitaraṅ kuḻi nānūṟṟeṇpatu kuḻiyum iṅke
15ñcāṅ ka[ṇ*]ṇāṟṟu parameśvaravati-yin
kiḻa[k*]ku mutal catu[k*]ka[t*]tu talaitaram kuḻi irunūṟṟirupatum
śrīdevi-vāy[k*]kāliṉ teṟku 11
ka[ṇ*]ṇāṟṟu māṟapiṭukuvatiyiṉ kiḻa[k*]ku
3
5 ñcātukatumāṟāñcatumāka talaitaram kuḻi
mu[ṉ*]ṉūṟṟaṟupatu kuḻiyumāka nilamu-nṟumā kāṇi muntirikaiyum
śantraneḻunūṟṟuvanākiya nuḷampamāyiyaṭṭi pa[k*]kal pūvvāśāṅkoṇṭu
iṟaiyumeccoṟum veṭṭiyum ko[ḷ*]ḷa-peṟātomāka
śantrāti[t*]tavat iṟai iḻicci kuṭu[t*]tom4
itaṟṟiṟam[pi][l*] iṟaikāṭṭinārai irupattaiṅkaḻañcu poṉ
[ma]ṉṟapeṟu-vārākavum i[p*]paricoṭṭi
kuṭu[t*]tomuttarameruccatu[r*]vvetimaṅka-la[t*]tu
sabhaiyom sabhaiyu[ḷ*]ḷiruntu peruma[k*]kaḷ
paṇi[k*]ka eḻutine[n*] madhyasthan brahmapriyanen
śrī [||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 5th year of (the reign of) Pārthivēndrādi-varman who took the head of the Pāṇḍya (king), we the members
of the assembly of Uttaramēru-chaturvēdimaṅgalam, (a village) in its
(own) subdivision (kūṟu) in Kāliyūr-kōṭṭam wrote (thus).
The (following) land was given for the sacred current expenses
(tiruchcheṉṉaḍai) and a sacred lamp of the god (perumāṉaḍigaḷ) in
(the temple of) Tiruvuṉṉiyūr of our village:——
(Ll. 1 to 4.) Four hundred and eighty
kuḻi of first rate (
land) in the second
śadukkam, to the west of (
the path called)
Paramēśvara-vadi of the
fourteenth
kāṇṇāṟu (situated) to the north of
Subrahmaṇya-nārāśam; in
the same place, two hundred and twenty
kuḻi of first rate (
land) in the first
śadukkam (situated) to the east of
Para-mēśvara-vadi of the
fifteenth
kaṇṇāṟu; (and) three hundred and sixty
kuḻi of first rate
(
land) in the fifth and sixth
śadukkam to the east of
Māṟapiḍugu-vadi of
the 11th
kaṇṇāṟu (situated) to the south of (
the channel called)
Śrīdēvi-vāykkal; in all, the land (
granted) was three
mā one
kāṇi and one
mundirigai. Having received
pūrvā-chāram
from
Śandraṉ Eḻunūṟṟuvaṉ alias Nuḷamba Māyilaṭṭi, we
the members of the assembly of
Uttaramēru-chaturvēdimaṅgalam made (
these
lands) tax-free as long as the moon and the sun (
last), binding ourselves not
to collect
iṛai, echchōṟu and
veṭṭi and (
also stipulating) that those
who abrogate this and point out (
the lands) as taxable, shall be liable
to pay a fine
of twenty-five
kaḻañju of gold. I,
Brahmapriyaṉ, the
madhyastha and a member of the assembly, being directed by
them wrote (
this). Prosperity !
No. 180.——ON THE NORTH BASE OF THE CENTRAL SHRINE IN THE VARAHA-PERUMAL TEMPLE AT
TIRUVADANDAI.
This inscription records a gift of gold for burning a sacred lamp, in the 6th year of king
Parakēsari Vēndrādivarman, by a resident of Talaiśayana-puram
alias Taiyūr.
Vēndrādivarman is probably the same as Pārthivēndrādi-varman. The adjunct Parakēsari shows that he was either a Chōḷa king
or a Chōḷa subordinate. The title may further enable us to connect Pārthivēndrādi-varman with Āditya (II.)-Karikāla, which is not very unlikely.
Talaisa4yanam is the name of the Vishṇu temple at Mahābali-puram referred to in the Nālāyiraprabandham. Taiyūr is No. 52
on the Madras survey map of the Chingleput taluk, about 12 miles north-west of
Mahābalipuram.
TEXT.
1 svasti śrī [||*] kopparake[ca]ri
ventirātipanma(ma)rkku yāṇṭu [ā]ṟāvatu āmurk-koṭṭattu-
2 ppaṭuvūrnāṭṭu [teva]tāna[m*] tiruviṭavantai cavaiyomu[m ūr]omum kaiy-eḻuttu
3 ikkoṭṭattu taṉ [kūṟṟi]l ta[lai]cayaṉappuṟamāna taiyūr
vaiyyoṭuki[ḻāṉ ti]ruvaṭikaḷ vaiy-
4 kuntaṉ pakkaliyāṅkaḷ koṇṭukaṭava poṉ eṭarpuram
pannirukaḻañcu pon ippo-ṉṉāl [va]nta
5 palicai eṟṟit toṇṇūṟṟunāḻi ney eṇṇai āṭṭai vaṭṭam aṭṭuvomā-nom ivveṇṇai
6
nittam uḻakku eṇṇaikku orutirunantāviḷakku
[ca]ntirātittavaṟ kerippippatā-nom
ivviḷakku oṉṟu mu-7 ṭṭāme erippomānom āṭṭaivaṭṭan toṇṇūṟṟunāḻi
neyeṇṇai aṭṭuvomā-
8 nom cavaiyomum ūromum itinukku viḷakku celuttomākil
tanmāsaṉat-tile nitta-
9 ṅ kāṟ pon maṉṟa iṭṭukkuṭuttom [i]tu anṟeṉpār(kku)keṅkai iṭaik
kumari yiṭai [e]ḻu-
10 nūṟṟukkātamāṟu naṭuvu ceytār ceyta [p]āvaṅkoḷvār
ittanmam rakṣippār śrīpātame-
11 ṉ talaim[e*]latu aṟamaṟa[va]ṟ[ka||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 6th year of (the reign of) king Parakēsari-Vēndrādivarman, we (the members) of the assembly and the residents of the
village (ūrōm) of Tiruviḍavandai, a dēvadāna of
Paḍuvūr-nāḍu in Āmūr-kōṭṭam, wrote (thus):——
(L. 3.) From
Tiruvaḍigaḷ Vaikundaṉ, the headman of
Vaiyōḍu (
and
a (resident) of
Talaiśayanapuram alias Taiyūr (
situated)
in this
kōṭṭam and in its (
own) subdivision, we received 12
kaḻañju
of gold by weight
and bound ourselves to apply the interest on this gold for
measuring out ninety
nāḻi of liquid ghee
each year. From this ghee,
we shall cause one sacred lamp to burn (
using) one
uḻakku of ghee every day
as long as the moon and the sun (
last). We shall burn this one lamp without
discontinuing (
it). We the members of the assembly and the residents of the village
shall measure out ninety
nāḻi of liquid ghee each year. If with this (
ghee) we
do not maintain the (
said) lamp, we agree to pay a daily fine of a quarter-
poṉ (of
gold) to the
Dharmāsana. Those who say “nay” to this shall incur the sins committed
by persons in the seven hundred
kādam between the river
Gaṅgā (the Ganges)
and
Kumari (Cape Comorin). The sacred feet of those who protect this charity (
shall
be) on my head. Do not forget charity !
No. 181.——ON A SLAB LYING IN THE COURTYARD OF THE TIRUVALISVARA TEMPLE AT PADI
(TIRUVALIDAYAM).
This record registers that in the 6th year of king Pārthivēndravarman the
assembly of Kuṟaṭṭūr alias Parāntaka-chaturvēdimaṅgalam
sold 1,350 kuḻi of mañjikkam land to the temple of Tiruvalidāyil and
made it tax-free.
TEXT.
1 svasti śrī [||*] koppā[r*]ttiventra[pan]maṟkiyāṇṭu
ā-
2 ṟāvatu puḻalkoṭ[ṭa]ttu ampattūreri[k*] ki[ḻ*]nāṭṭu-
3
kku[ṟa]ṭṭūrākiya
śrīprāntakaccaturvvetimaṅkala[t*]tu4
sa[bh]aiyom puliyūrkoṭṭattut tuṭamuṇinā[ṭṭu]5
[tiru]valitāyil mahādevarkku yāṅkaḷ
emmu[ruṭat]6 teṉkaḻaṉi sabhaimañcikkamāṉa nilam viṟ-
7 pataṟkuk kiḻpāl ampattūreri nir kon-
8 ṟūrukkup pāynta kāliṉ meṟku teṉpāl•••
9
[a]mpa[t*]tūreri nir villipāttukkuṅ koṉṟūr-10
kkum pā[y*]nta kāliṉ vaṭakku melpāl sabhai mañcikāmum [va]-11 ṭapāl sabhaimañcikkamum iṉnāṉkellaiyuḷḷakap[pa]-
12 [ṭ*]ṭa nilam patiṉaṟucāṇ kolāl āyirattu muṉnūṟṟaim-
13 patu kuḻiyu[m] itu peṟuvilaikkāṇamaṟakkoṇṭu tiruvalitāyi[l]-
14 mahādevarkku iṟaiyiliyāka viṟṟukkuṭuttom sabhaiyom
[tiru]va-
15 [lit]āyil mahādevarum innāṉkellaiyuḷḷumakappaṭ[ṭa*]
bhūmiyuṇ[ṇi]-
16 lamoḻiviṉṟi yitu peṟuvilaikkāṇamaṟakkuṭuttu viṟṟukoṇ[ṭā]r
17 innilattukku eri nirum niroṭutālum yāṅkaḷuṭaiyavāṟe yi[ta]ṉu-
18 [kku]murittākavum e[m*]milicainta
vilaidravyamaṟakkoṇṭu iṟaiyi-
19 ḻi[c]ci iṟaiyiliyāka viṟṟukkuṭuttom itaṟṟiṟampi[l] dharmmā-
20 sanamutalākat tām veṇṭu kovukke nicati kaḻañcu poṉ
21 maṉ[ṟa] oṭṭikkuṭuttom imaṉṟupāṭiṟuttum ibhūmikku
emmu-
22 [rāḷa] koviṉāl vanta vikkamuḷḷatu tirttuk kuṭuppomāṉom
23 sabhaiyom sabhai paṇikka kuṟiyuḷḷirunteḻutiṉeṉ
[i]v-
24 [vū]rp peruṅkiḻavaṉ niṉṟai nūṟṟeṇmapaṭṭaṉeṉ ippa-
25 ṭiyaṟiveṉ tiruvalitāyil kūṭṭattāṉ naraciṅkapaṭṭaṉeṉ ip-
26 paṭiyaṟiveṉ nuḷappiyāṟṟūṟk kūṭṭattāṉ tāmotirapaṭṭa-
27 [ṉe]ṉ ippaṭiyaṟiveṉ koṉṟūrkkūṭṭattāṉ tivākarapa-
28 ṭ[ṭa]ṉeṉ ibhūmi koṇṭu nilaiviḷakkerippataṟku
vaiyttā-
29 ṉṟ[o]ṅkalaṅkiḻāṉ tiruvoṟṟiyūraṉ ibhūmi koṇṭu
[ca]ndrā-
30
dittavaṟ oru na ndāviḷakkerippomāṉom
uṇ[ṇā]ḻiyai-31 pp[e]rumakkaḷom itu panmāheśvarar rakṣai
|||——
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 6th year (of the reign) of king Pārthi-vēndravarman, we (the members) of the assembly of Kuṟaṭṭūr
alias the prosperous Parāntaka-chaturvēdimaṅgalam, (a village) in
Ambattūrēri-kīḻnāḍu, (a subdivision) of
Puḻal-kōṭṭam, being (engaged in) selling the land, the mañjikkam of
the assembly in the southern fields of our village, sold tax-free to the (god)
Mahādēva (Śiva) of Tiruvalidāyil, (a village) in
Tuḍamuṇi-nāḍu, (a subdivision) of Puliyūr-kōṭṭam
1,350 kuḻi of land (measured) by the rod of sixteen spans and comprised within
the following four boundaries, viz.,:——east side: west of the channel through which the
water of the Ambattūr tank flows to Koṉṟūr; south side: north of the
channel through which the water of the••• Ambattūr tank flows to
Villipākkam and Koṉṟūr; west side: the mañjikkam (land) belonging
to the sabhā; and north side: the mañjikkam (land) belonging to the
sabhā. Having fully received the due sale amount on this (land), we (the
members) of the assembly sold (it) tax-free to the (god) Mahādēva
(Śiva) at Tiruvalidāyil. The Mahādēva of Tiruvalidāyil
also received by purchase after paying up fully the due amount of sale, the land comprised
within these four boundaries not excluding (any portion of) the land contained therein.
The right for the water of the tank and that for the channel through which the water flows
shall belong to this land in the same way (after sale) as (it did) when we
possessed it. We have received fully the sale money agreed upon, removed the tax and sold
(it) tax-free.
(L. 19.) If this be violated, we agree to pay when demanded
a penalty of one
kaḻañju of gold daily to the king to be credited as a fund to the court of justice. We
(
the members) of the assembly (
further agree) that even after paying this penalty
(
maṉṟupāḍu), we shall obviate any hindrance that might be caused to this land from
the king ruling our village. I, the elderly headman of this village
Niṉṟai
Nūṟṟeṇma-bhaṭṭaṉ (
myself) being a member of the assembly, wrote
(
this) by order of the
sabhā. I,
Naraśiṅga-bhaṭṭaṉ, a
member of the
Tiruvalidāyil assembly (
kūṭṭam), bear witness to this. I,
Dāmōdara-bhaṭṭaṉ of the
Nuḷappiyāṟṟūr assembly, bear witness
to this. I,
Divākara-bhaṭṭaṉ of the
Koṉṟūr assembly, bear witness to
this.
Toṅ-galaṅkiḻāṉ Tiruvoṟṟiyūraṉ gave a lamp-stand for burning
(
the lamp), from (
the produce of) this land. Having received (
the produce
from) this land, we the great men of the interior (
of the temple) agreed to burn one
perpetual lamp as long as the moon and the sun (
last). This (
charity) is
(
placed) under the protection of all
Māhēśvaras.
No. 182.——ON THE NORTH WALL OF THE VAIKUNTHA-PERUMAL TEMPLE AT UTTARAMALLUR.
This inscription records a gift of land by Śandraṉ Eḻunūṟṟuvaṉ
alias Nuḷamba Māyilaṭṭi, a resident of the hamlet of
Raṇavīrappāḍi in Kāñchīpuram, to the temple of Tiruvuṉṉaūr
(i.e., Tiruvuṉṉiyūr of No. 179 above) at Uttaramēru-chaturvēdimangalam, in
the 6th year of Pārthi-vēndrādhipativarman, who took the head of the
Pāṇḍya (king).
TEXT.
1
svasti śrī [||*] pāṇṭiyaṉai talaikoṇṭa
pā[r]tthivendrātipativarmaṟku yāṇṭu 6 vatu
kāliyūrkoṭṭa[t]tu taṉkūṟṟuttarameruccatu[r]vetimaṅkala[t*]tu
sabhaiyom2
eḻuttu emmūrt ti[ruvu]ṉṉaūrpperumāṉaṭikaḷukku
śrī[ba]li[bh]ogattukku ākak kāñcipurattu ira[ṇa*]virappāṭi
śantraṉ eḻuṉūṟṟuvanākiya ṉuḷampa-māyi[la*]ṭ-3
ṭi nammūr viḻulimāykkiṭanta nilattil śrībelibhogamākak koṇ[ṭu] vaittabhūmi-
yāvaṉa subrahmaṇyanār[ā*]cattiṉ vaṭakku 14
ka[ṇ*]ṇāṟṟu [pa]rameśvara-vatiyiṉ me-4 ṟku 1 ca[tu*]kkattu [2]ntaraṅ kuḻi
[2]40 [nā]ṟpatum subrahmaṇyanārāśattiṉ vaṭakku
18 ka[ṇ*]ṇāṟṟu kāvaṉūr erivāyey pona vatiyiṉ m[e]ṟku 8
catukkattu [2]taraṅ-
5
kuḻi [2]40m
subrahmaṇyanār[ā*]śattiṉ vaṭakku 18
ka[ṇ*]ṇāṟṟuk kāvaṉūr erivāyey po[na]vatiyiṉ meṟku 8 catukkattu untaraṅ kuḻi 2406
m śrītevivāykkāliṉ teṟku 16ṅ ka[ṇ*]ṇāṟṟup
pallavanāra[ṇa]vatiyiṉ kiḻakku 6 ñ catukkattu 4
ntaraṅ kuḻi 300m subrahmaṇyanārāśat[ti]ṉ
vaṭakku 17- ṅ ka[ṇ*]ṇāṟṟu māṟapiṭukuvatiyaṉ
kiḻa-7
kku 9m catukkattum 10 ñ catukkattumāka
iraṇṭāta 240 mTRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 6th year of (the reign of) Pārthivēn-drādhipativarman who took the head of the Pāṇḍya (king), (this
is) the writing of us (the members) of the assembly of
Uttaramēru-chaturvēdimaṅgalam, (a village) in its (own) subdivision
in Kāliyūr-kōṭṭam. The following are the lands which Śandraṉ
Eḻunūṟṟuvaṉ alias Nuḷamba Māyilaṭṭi of Raṇavīrap-pāḍi, (a hamlet) of Kāñchīpuram acquired for
śrībalibhōga out of the lands lying waste (viḻuliyāy kiṭaṉta nilam) in
our village and gave as śrībalibhōga to the god (perumā-ṉaḍigaḷ) of Tiruvuṉṉaūr:——
(L. 3.) 240
kuḻi of second rate (
land) of the first
śadukkam (situated)
to the west of (
the path called)
Paramēśvara-vadi in the fourteenth
kaṇṇāṟu, north of (
the lane called)
Subrahmaṇya-nārāśam; 240
kuḻi of second rate (
land) of the eighth
śadukkam, west of the path
which went straight to the (
tank)
Kāvaṉūr-ēri in the
eighteenth
kaṇṇāṟu, north of (
the lane called)
Subrahmaṇya-nārāśam; 300
kuḻi of fourth rate
(
land) of the sixth
śadukkam east of (
the path called)
Pallavanāraṇa-vadi in the sixteenth
kaṇṇāṟu, south of the
channel
Śrīdēvi-vāykkāl; and 240
kuḻi of second rate (
land) of the ninth
and tenth
śadukkam, east of (
the path called)
Māṟapiḍugu-vadi in the seventeenth
kaṇṇāṟu, north of (
the lane called)
Subrahmaṇya-nārāśam.
(Ll. 1 and 2 of note.) 480 kuḻi of second rate (land) in the sixth square
(situated) to the east of (the path called) Pallavanāraṇavadi in the
twenty-second kaṇṇāṟu, west of (the lane called)
Subrahmaṇya-nārāśam. In all, these (are) seven pāḍagam (of land).
We (the members) of the assembly of Uttaramēru-chaturvēdimaṅgalam having
received pūrvāchāram from this person, declared that no tax, echchōṟu, veṭṭi
and amañji shall be shown (in the account books) by us against these lands as
long as the moon and the sun (exist) and had (this) engraved on stone. I, the
arbitrator, Śivadāsaṉ Brahma-priyaṉ, wrote (this) under orders
of the great men, being myself in the assembly.
No. 183.——ON THE SOUTH WALL OF THE SAME TEMPLE.
In the 7th year of (the reign of) king Pārthivē[ndrādhipativarman]
who took the head of the Pāṇḍya (king), the assembly of
[Uttaramēru-cha]tur-vēdimaṅgalam declared some lands of the temple of
Kurukshētra at that village tax-free, on receiving pūrvāchāram from a
certain Ammāṭṭi Śiṟṟambalavaṉ of Perumpaṭṭaṉam in
Paṭṭaṉa-nāḍu. The temple of Kurukshētra has been already referred to in
No. 160 above.
TEXT.
1 [svasti śrī] [||*] pāṇṭiyaṉaiyt talaiykoṇṭa
kopārtthiv[e]•••
2 .••• yāṇṭu eḻāvatu kāliyūrkoṭṭattu taṉ[kū]ṟṟu••
3 .••• turvvetimaṅkalattu peruṅkuṟi sabhaiyom
e•••
4
ka(ḷ)ḷūr śrīgurukṣetrattu
perumāṉaṭikaḷukku nāṅ••••5 sabhaiyom paṭṭaṉanāṭṭu perumpaṭṭaṉattu i•••
6 yāṉa ammāṭṭi ciṟṟampalavan pakkal pūrvvācāraṅ
koṇṭu
7 iṟaiyiḻicci kuṭutta nilamāvatu vayiramekavatiyiṉ
8
vaṭakku paṉṉiraṇṭāṅ kaṇṇāṟṟu [u]ttarameruvatiyiṉ meṟkkuTRANSLATION.
Hail ! Prosperity ! In the 7th year of (the reign of) king Pārthivē[ndrā-dhipativarman], who took the head of the Pāṇḍya (king), (this
is) [the writing] of us (the members) of the great assembly of
[Uttaramēru-cha]turvēdimaṅgalam in its own subdivision in
Kāliyūr-kōṭṭam. The following is the land which we (the members) of the
assembly gave tax-free to the lord of (the temple of) Kurukshētra of our
village after receiving pūrvāchāram from Ammāṭṭi Śiṟṟambalavaṉ•• of
Perumpaṭṭaṉam in Paṭṭaṉa-nāḍu••••••• ••west of (the path
called) Uttaramēru-vadi in the twelfth kaṇṇāṟu, north of (the path
called) Vayiramēga-vadi••••
No. 184.——ON THE WEST WALL OF THE CENTRAL SHRINE IN THE JALANATHESVARA TEMPLE AT
TAKKOLAM.
This record registers a gift of sheep for a lamp to the temple of Tiruvūṟal-Āḻvār by a certain Kumaraḍi-naṅgai in the 7th year of king
Pārthi-vēndrādhipativarman.
TEXT.
1 svasti śrī [||*]
2 koppā[r*]ttive-
3 ntirātipatipaṉma[r*]kku
5 kolattut tiruvūṟal te-
6 vaṉār makaḷ nantirina[ṅ]kai maka-
7 ḷ kumaraṭinaṅkai tiruvūṟal ā-
8 ḻvārkku vaitta no[nt]āviḷa-
9 kku oṉṟiṉukku vaitta cāvā mū-
10 vāp perāṭu toṇṇūṟṟāṟuṅ-
11
kaiyūṟṟu nicatamuḻakku neyye-12 [ṇṇai]ya[ṭ*][ṭa][k*]kaṭava maṉṟāṭi [pai]yaṉ ti-
13 ruvūṟale [||]
14 idhanma[m*]rakṣi-
15 ppār śrī-
16 pātam ta-
17 laime[la]-
18 ṉa[||*]
TRANSLATION.
Hail ! Prosperity ! In the 7th year (of the reign) of king Pārthivēndrādhi-pativarman, Kumaraḍi-naṅgai, daughter of Nandiri-naṅgai,
daughter of Dēvaṉār of Tiruvūṟal, (a suburb) of
Takkōlam, gave ninety-six sheep which would neither die nor grow old, to the god
(āḻvār) of Tiruvūṟal for a perpetual lamp. Paiyaṉ Tiruvūṟal
was the shepherd who took charge (of these ninety-six sheep) and agreed to supply daily
one uḻakku of liquid ghee (neyyeṇṇai). The sacred feet of those who protect
this charity shall be on (my) head.
No. 185.——ON THE NORTH BASE OF THE CENTRAL SHRINE IN THE VARAHA-PERUMAL TEMPLE AT
TIRUVADANDAI.
This inscription registers a gift of 93 sheep for burning a perpetual lamp in the temple of
Varāhadēva at Tiruviḍavandai by a native of
Talaiśayaṉapuram alias Taiyyūr, in the 8th year of king
Pārthivēndrādivarman.
TEXT.
1
svasti śrī [||*]
koppā[r*]ttiventrātipanmarkku yāṇṭu eṭṭāvatu
āmurkkoṭ-ṭattup paṭuvūrnāṭṭut tevatāṉa
ntiruviṭava[n*]t[ai] śrī varāgadevaṟkku
ik-koṭṭattu tankūṟṟu talaicayaṉappuṟamākiya taiyyūr ānikiḻāneṉ nampan
mañ-canāṉa ukavāripperaiyan cantrātittavaṟ niṟkka
vaiytta tirunantāviḷakku onṟi-ṉukku
viṭṭa āṭu cāvā muvāp perāṭu to-2
ṇṇūṟṟumuṉṟu ivvāṭu toṇṇūṟṟumunṟu[ṅ] kaikkoṇṭu nicatam uḻakku ney
aṭṭakka[ṭa]venāṉeṉ tiruviṭavantai irukkum maṉṟāṭi viḷakkaṉ
kaṭa-nāṭanen ittirunantāviḷakkukkaṭuṅkaṇaiyan
ittirunannāviḷakkukkaṭaikkaṇṭu celuttuvikkakkaṭavom
tiruviṭavantai sabhaiyom
itta[nma](r)ttukku ahi-dañ ceytār
kaṅkaiyiṭai ku-3 mariyiṭai eḻunūṟṟukkātamum ceytār ceyta pāvattil paṭuvomānom
itanmam rakṣippār śrīpātam en talaimelaṉa
|||——
TRANSLATION.
Hail ! Prosperity ! In the 8th year of (the reign of) king Pārthivēndrādi-varman, I, Ānikiḻāṉ of Talaiśayaṉappuram alias
Taiyūr (situated) in this (i.e., Āmūr-)kōṭṭam
and in its (own) subdivision, gave ninety-three sheep which neither die nor grow old for
one sacred perpetual lamp set up by Nambaṉ Mañjaṉ alias
Ugavārippēraiyaṉ to (last) as long as the moon and the sun, in (the temple
of) the glorious Varāhadēva at Tiruviḍavandai (which was) a
dēvadāna (village) in Paḍuvūr-nāḍu (a subdivision) of
Āmūr-kōṭṭam. I, Viḷakkaṉ Kaḍanāḍaṉ, a shepherd (maṉṟāḍi) living
in Tiruviḍavandai, having received these ninety-three sheep, bind myself to measure
out daily (one) uḻakku of ghee. We (the members) of the assembly of
Tiruviḍavandai shall have this sacred perpetual lamp supervised
by Kaḍuṅgaṇaiyaṉ and shall see that it is maintained. Whoso (of us) acts
against this charity shall incur the sins committed by sinners (living) in the seven
hundred kādam (of land) between Gaṅgā (the Ganges) and Kumari (Cape
Comorin). The sacred feet of those who protect this charity (shall) be on my head.
No. 186.——ON THE SAME BASE.
Two residents of Talaiśayaṉapuram alias Taiyūr made a present of
fifteen kaḻañju of gold to the image of Maṇavāḷapperumāḷ which they had
caused to be cast, for the temple of Varāhasvāmin at Tiruviḍavandai (the
modern Tiru-vaḍandai). The assembly of the village received the money in
the 8th year of king Rājamārāyar and agreed to pay an annual interest of 56
kāḍi of paddy on that amount.
Rājamārāyar who took the head of Vīra-Pāṇḍya could be no other
than Pārthivēndravarman. No. 152 above, from Uttaramallūr, calls the same
king Partma-Mahārāja who took the head of Vīra-Pāṇḍya.
TEXT.
1 svasti śrī [||*] virapāṇṭiyanait talaikoṇṭa kovirājamārāyarkku
yāṇṭu eṭṭāvatu āmurkkoṭṭattup paṭuvūrnāṭ[ ṭut tevatāna
nti] ru-
2 viṭavantai savaiyomum ūromum kaiyyeḻuttu [|*]
talaicayanappuṟamākiya taiy-yūr vaiyyoṭuki[ḻ]ān
vaikuntaṭikaḷum ivan ta[m]pi tāḻi erumānum
3
ivviruvarum tiruviṭavantai śrīvarāgaśv[āmi]kaḷukku aṭṭuvitta tirumeni maṇavā-[ḷa*]pperumāḷukku ivviruvaruṅ kuṭutta pon••••• [cu ip]pon(p)
pa[ti*][ṉai]ṅka-4 ḻañcum (ippoṉ) koṇṭu kaṭav[om] ipponṉukkup palicai aṭṭa
itaṟkku cantirātittavaṟa nicati aññāḻippaṭikku aṭṭa āṇṭutoṟum
aḷakka-
5 kka[ṭa]va nellu aimpattaṟukāṭi ku[ṭṭai] nellum paṅkuni cittiraiyumakappaṭa
īra-mum patarum nikki tuyvākki eṇṇāḻikkālā[l*] aṭṭuvo(m)mā-
6 nom [a]ṭṭāta āṇṭutoṟum aimpattaṟukāṭi kuṭṭainelluṅ kaikkoṇṭu
aḷa- ntu kuṭukkakkaṭavomānom itaṟṟiṟampil
ta[nm]āsanamutalāka-
7 t tānveṇṭu kovu[k]ku ni[ca]ti [a]raikkāl pon manṟappeṟuvatākavum it-taṇṭappaṭṭum inṉellu vaḻuvāme aḷantu
ku(pa)ṭuppatā-
8
kavūm itaṟkkahitañ coṉṉār keṅkaiyiṭaik kumariyiṭaic ceytār
ceyta pāvaṅ koḷvār koḷḷavum ittanam rakṣi-9 ppār śrīpātam en talaimelanavāka ipparicu oṭṭikkuṭuttom
muṟcollappaṭṭa tiruviṭavantai savaiyomum ūromum āka iraṇṭu
tiṟattom [||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 8th year (of the reign) of king Rājamā-rāyar who took the head of Vīra-Pāṇḍya, (this is) the writing
of us (the members) of the assembly and the residents of Tiruviḍavandai, a
dēvadāna in Paḍuvūr-nāḍu, (a subdivision) of
Āmūr-kōṭṭam.
(L. 2.) The two (
individuals)
Vaiyyōḍu-kiḻāṉ Vaikundaḍigaḷ and
his younger brother
Tāḻi Erumāṉ of
Talaiśayaṉapuram alias
Taiyyūr gave •••• of gold, to the image of
Maṇavāḷapperumāḷ which both
of them had caused to be cast
for (
the temple of) the glorious
Varāhasvāmin at
Tiruviḍavandai. We (
the assembly and the residents)
have received this fifteen
kaḻañju of gold; and in payment of interest on this gold,
we agree to measure out by the eight-
nāḻi measure (
kāl) in the months of
Paṅguṉi and Śittirai, fifty-six
kāḍi of well-winnowed
kuṭṭai-paddy free
from moisture and chaff, in accordance (
with the stipulation) that this
(
quantity) of paddy is to be measured every year as long as the moon and the sun
(
last), at (
the rate of) five
nāḻi every day. For each year of default
we admit (
the default ?) and agree to measure out the fifty-six
kāḍi of
kuṭṭai-paddy (
of that year) (on some future occasion).
(L. 7.) If this be violated (
we) agree to pay as fine one-eighth
poṉ daily, to
the king demanding it, for being credited to the court of justice. (
Even) after paying
the fine this paddy shall be measured out without failure. Those who raise (
any)
objection to this shall incur
the sins committed by the sinners between
Gaṅgā and
Kumari. May the sacred feet of those who protect this charity
rest on my head. We, the two divisions (
viz.,) the assembly (
sabhaiyōm) and the
residents (
ūrōm) of
Tiruviḍavandai mentioned above gave this grant with our
united consent.
No. 187.——ON A STONE AT ANAIKKATTATTUR.
In the 9th year of king Pārthivēndravarman, the residents (ūrōm)
of Aṇai-Akkaraippūdūr made tax-free certain lands which had been already dedicated
to the śrīkōyil of Ādityadēva in that village, which was
owned by Vaikhānasaṉ Kalinīkki-bhaṭṭa.
We have here the residents (
ūrōm) taking the place of
sabhaiyōm of other
inscriptions. A technical distinction was perhaps made between these two bodies.
TEXT.
1 svasti śrī [||*]
k[o]ppā[r*]ttive[ntra]patmaṟkkiyāṇṭu
9 patāvatu [aṇai]akka-[rai]ppūtūru(r) [r]o[m] e[m*]-
2 mūr [v]aikā[ṉa]saṉ kalinī[kkipa]ṭṭa[ṉu]ṭaiya
ātittatevaṟkku[c ceṟu]ppoca[ṉ] eḻu[va*]-
3
ṉum tampim[āru]m [ciṉṟi]māva[ṉu]m
arcaṉābhogañ ceyta nilam
puḻitikkāl [n]eṭ[ṭu][r*]4 na[t*]tattilt taṭi nālum ki[ṇa]ṟum [uṇ]ṇila[m]oḻivi[ṉ]ṟi ivvātittateva-ṟkku cantrātitta[va*]-
5 ṟ arcaṉābhoga[m] i[ṟ]ai i[ḻi]ccik kuṭuttom
[it]t[e]varkku [ūr]om em[mu]r [viḷaivu]paṭṭi[yil]
6 (t)te[va]kuṭ[ṭ]aiyum uṇaṅka[ṟ]ppiṭiyum i śrī[k]oyiliṉ ṟ[e]ṟ[kki]l [maṉai]-yum it[t]eva-
7
ṟkku arcaṉābhogamāka kkuṭu[t]to[m]
i[t]tevarai arca[ṉai]yuṭai[ya] kalinikki-[paṭṭa]TRANSLATION.
Hail ! Prosperity ! In the 9th year (of the reign) of king Pārthivēndra-varman, we the residents (ūrōm) of Aṇai-Akkaraippūdūr made
tax-free the four taḍi of land and the well without excluding (any) in-lying
land (and) gave (as) archchanā-bhōga to this Ādityadēva,
as long as the moon and the sun (exist), in the village-site (nattam) of
Puḻidikkālneṭṭūr which had been (already) given as archchanābhōga
to (the temple of) Ādityadēva of (i.e., worshipped by)
Vaikhānasaṉ Kalinīkki-bhaṭṭa of our village, by Śēruppōśaṉ
Eḻuvaṉ, (his) brothers and (his) junior uncle. We gave (further) as
archchanābhōga to this god (the fields) Dēvakuṭṭai and
Uṇaṅgaṟppiḍi in the cultivable land of our village and a house south of this sacred
temple (śrīkōyil). (To) Kalinīkki-bhaṭṭa who worships this god.••
No. 188.——ON A SLAB SET UP IN THE TIRUVALISVARA TEMPLE AT KATTUR.
This inscription is dated in the 9th year of
Pārthivēndrādhipativarman and
records a gift of land as
taṇṇippaṭṭi by the residents of
Kāṭṭūr to the
ambalam constructed by
Paṭṭaiyaṉār, the chief
superintendent of the order of
perundaram.
TEXT.
1 svasti śrī [||*] koppā[r*]ttive-
2 ndrāti(ati)patipanma[rkku] yāṇ-
3 ṭu oṉpadāvatu paiyūrkoṭṭa[t*]-tukkā-
4 ṭṭur ūrom perundara[t*]tukku me-nāyaka[m*]
5 ceykiṉṟa paṭṭaiyaṉār ivvūr am-[pa]-
6 lam eṭuttut taṇṇippaṭṭiāka yāṅka-
7 ḷ [viṟ]ṟukkuṭutta nilam amaṇam-poka(m)mā-
8 na pālerikkaḻuvalil me[lai]ttaṭi iraṇ-
9 ṭumā[ka] eḻu māvum kiḻaieri erip-paṭṭiyil [va]-
10 ṭakkil kaḻuval nāṉku mā aññū-ṟṟu [añ]-
11 patināl nilam araiye oru mā[||*] itu yiṟakkinā-
12 ṉ keṅ[k]aiiṭaik kumariiṭai eḻuṉūṟṟu[k*][kāta]-
13 [m ce]yta pāvam [koḷ]vāṉ i ttaṉma[m*] rakṣip-
14 [pāṉ] śrīpātam talaimeliṉa [||*]
TRANSLATION.
Hail ! Prosperity ! In the 9th year of (
the reign of) king
Pārthivēndrādhi-pativarman, Paṭṭaiyaṉār, the chief superintendent of
perundaram, having
con-structed the temple (
ambalam) of this village, we the residents of the
village (
ūrōm) of
Kāṭṭūr in
Paiyūr-kōṭṭam sold and gave as
taṇṇippaṭṭi seven
mā of land com-prised of two
taḍi in the western (
portion) of (
the field called)
Amaṇambōgam
alias Pālērikkaḻuval, which with four
mā and five hundred and fifty
of
kaḻuval (land situated) to the north of the
ērippaṭṭi of (
the tank
called)
Kīḻai-ēri, (
forms) one half and one
mā of land.
He who destroys this (
charity) shall incur the sins committed in the seven
hundred
kādam (of land lying) between
Gaṅgā (the Ganges) and
Kumari (Cape Comorin.) The sacred feet of him who protects this charity shall be on
(
my) head.
No. 189.——ON A STONE BUILT INTO THE WEST WALL OF THE ULLANGAIKULUNDA-NAYANAR TEMPLE AT
MADURAMANGALAM.
It is recorded in this inscription that in the 9th year of king
Pārthivendrā-dhipativarman, a certain
Lōkamahārāya gave 90 sheep
for a perpetual lamp to the temple of
Lōkamahārāya-Tiruchchiṟṟambalattāḷvār at
Maḻa-laimaṅgalam in
Maṇaiyir-kōṭṭam.
TEXT.
1 svasti śrī [||*] ko pārtthive-
2 [ntr]ātipatipanmaṟku yāṇṭu
3
t tāvatu maṉaiyiṟkoṭṭa-4
ttu maḻalaimaṅkalattu o-5 llokamāharāyat tirucciṟṟa-
6
mpalattāḷvārkku olokam[ā]-7 hārāyar vaitta no[n]tāvi-
8 ḷakkoṉṟiṉukku vaitta ā-
9 ṭu cāvā muvāpperāṭu
10 toṇṇūṟu i[v*]vāṭu koṇ-
11
[ṭu] i]v*]viḷakkeṇṇai yaṭṭa-[k*]kaṭa-12 vāṉ i[v*]vūr maṉṟāṭi moṭ-ṭai
13 aṅkāṭiyum iḷamaimaṉ
14 [ci]ṟaiyaṭikki makaṉ nampiyum [||*]
TRANSLATION.
Hail ! Prosperity ! In the 9th year of (the reign of) king Pārthivēndrādhi-pativarman, 90 sheep which neither die nor grow old were given by
Lōkamahā-rāyar for a perpetual lamp, to (the temple of)
Lōkamahārāyat-Tiruchchiṟ-ṟambalattāḷvār at
Maḻalaimaṅgalam in Maṇaiyir-kōṭṭam. Having received these sheep, the
shepherds of this village Moṭṭai Aṅgāḍi and Nambi, the son of
Iḷamaimaṉ Siṟaiyaḍikki, shall pour out the ghee (required) for
this lamp.
No. 190.——ON THE NORTH WALL OF THE CENTRAL SHRINE IN THE JALANATHESVARA TEMPLE AT
TAKKOLAM.
This record belongs to the 10th year of Pārthivēndrādhi[pati]varman and
registers a gift of 92 kaḻañju of gold for providing paddy for sacred offerings to
the image of Kaligai-viṭaṅka in the temple of Tiruvūṟaldēva, by the
donor mentioned in No. 184 above. The gold was received by the assembly of Rājamārt-tāṇḍachaturvēdimaṅgalam, a hamlet of Tiruvūṟalpuram (i.e.,
Takkō-lam) in Maṇaiyir-kōṭṭam and fetched an interest of 92
kāḍi of paddy per year.
TEXT.
1 svastiśrī [||*]
2 koppā[r*]tti-
3 ventrādhipa[pati*]nmaṟkku yā-
4 ṇṭu pattāvatu maṇaiyiṟkoṭṭa-
5 [t*]tu tiruvūṟalpuṟattu taṉkū-(ṟ)ṟṟi[rā*]-
6 jamā[r*]ttāṇṭacatu-
7 rvvetimaṅkalattu sa-
8 bhaiyom tiruvūṟal
9 tevaṉār makaḷ nanti-
10 [ri]naṅkai makaḷ kumaraṭinaṅk[ai]
11
pakkul yāṅkaḷ koṇṭu kaṭa[va] poṉ dha-12 rmmakaṭṭaḷai eṭarpuram [t]oṇ-ṇūṟṟiru-
13 kaḻañcu ippoṉ toṇṇūṟṟiru-kaḻa-
14 ñcukku ikkumaraṭinaṅkai tiruvūṟal teva[r]-
15 kku iraṇaciṅkavirar paḷḷikaṭṭil maṇṭa-
16 pattuḷḷeḻuntaruḷuvitta kalikai-viṭaṅ[ka]-
17 [r]kku candrādittavarai tiruvamurtukku tiru-
18 vūṟaldevarkku nāṅkaḷ kaṭava tiruc ceṉna-
19 ṭai nellaḷakkum pañcavāram aḷa-kkum
20 mara[k*]kāl kavarāmoḻiyāl to ṇ[ṇū]-
21 ṟṟu iru kāṭi nellu tiruvūṟal de varkku
22 tirucceṉṉaṭai aḷakkum parice muṉṟu
23 kūṟāka tirucce[ṉ*]ṉaṭaiyoṭe-ṟṟi innel t[o]-
24
ṇṇūṟṟiru kāṭiyūm āṇṭuvarai muṭṭāmai25 [e]ṅkaḷūrilē candrādittavaṟ aḷap-pomānom
rājamā[r*]ttā-ṇṭaśaturvvetima-
26 ṅkalattu sabhaiyom ippaṭi poṉ kuṭuttu.
27 kalikaiviṭaṅkarkku tiruvamurtu iraṇ-ṭinu-
28 kku ittoṇṇūṟṟiru kāṭi nel kavarāmoḻi-
29 yāllaḷa[p*]patāka vaitteṉ nan-tirinaṅ-
30 kai makaḷ kumaraṭinaṅkaiyeṉ it-
dharmmamirakṣippār śrī
31 pādam eṉ talaimeliṉ [||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 10th year (
of the reign) of king
Pārthi-vēndrādhivarman, we (
the members) of the assembly of
Rājamārttāṇḍa-chaturvēdimaṅgalam, (
a village) in its
(
own) subdivision in
Tiruvūṟalpuram of
Maṇaiyir-kōṭṭam, have
received from
Kumaraḍi-Naṅgai, daughter of
Nandiri-Naṅgai, who is the
daughter of
Dēvaṉār of
Tiruvūṟal,
ninety-two
kaḻañju of gold weighed by the standard weight
(
dharmakaṭṭaḷai-eḍarpuram). For these ninety-two
kaḻañju
of gold we (
the members) of the assembly of
Rājamārttāṇḍa-chaturvēdimaṅgalam agreed to measure every year without failure, in our
village, as long as the moon and the sun (
last), ninety-two
kāḍi of paddy
(
measured) by the
marakkāl (called) kavarāmoḻi by which the paddy for the
sacred daily expenses
(tirucceṉṉaṭai) and the (
paddy of) pañchavāram due
from us to
Tiruvūṟal-dēva, are measured, adding it to the sacred (
paddy) for
current daily expenses and (
dividing it) into three parts
in
the manner in which (
paddy) for the current sacred daily expenses of
Tiruvūṟal-dēva is done, for sacred offerings as long as the moon and the sun
(
last), to (
the image of)
Kaligai-Viṭaṅkar set up in the sleeping hall
(
called)
Raṇaśiṅgavīrar within (
the temple of)
Tiruvūṟal-dēva, by this
Kumaraḍi-Naṅgai.
(L. 26.) I, Kumaraḍi-Naṅgai, daughter of Nandiri-Naṅgai, endowed gold
in this manner, stipulating that these ninety-two kāḍi of paddy be measured by
(the measure called) kavarāmoḻi for (providing) two sacred offerings to
Kaligai-Viṭaṅkar. The sacred feet of those who protect this charity (shall)
be on my head.
No. 191.——ON THE SOUTH WALL OF THE SELLIYAMMAN TEMPLE AT VELICHCHERI.
This document records that the assembly of
Veḷichchēri exempted taxes on a land
granted for the sacred daily offering to the
Saptamātr̥s of this
village, by a native of
[Ma]ḻa-nāḍu in
Śōḻa-nāḍu. The worship of the
Seven Mothers and the designation of the priests who called themselves
Mātr̥śivas
deserve special attention.
TEXT.
1 svasti śrī [||*]
koppārtthivendrādhipativa[r*]mmaṟku yāṇṭu
pattāvatu puliyū-
2 rkoṭṭattu veḷicce[ri] mahāsabhaiyom emmuri[l*]
saptamātr̥kkaḷu-
3 kkuc coḻanāṭṭu [ma]ḻanāṭṭut tiruveṭpūrt tiruveṭ(p)pūruṭaiyāṉ
tevaṭi-
4 kaḷ ācandrakālamu[m*] niccaṟpaṭi vaitta tiruvamirtu oṉṟu
itaṉukku iva-
5 ṉ vilaikoṇṭu [v]aitta bhūmi ivvūrt te[ṉ]kaḻaṉip
pūtipākkaṉ-
6
ceṟu[vu ta]ṭi nāliṉālu[m*] [ni][lam*] yiri[ṉi]ṟṟukkuḻi
iraṇṭeṟṟik kuḻi aiñ-ñūṟṟu-7 muppattoṉṟaraiye [a][r*]aik[kā]ṇiyālum epperppaṭṭa iṟaiyum
8 oḻiyappaṇittu iṟai iḻiccik kuṭuttom mahāsabhaiyom
9 ibhūmi nāṅkaḷe koṇṭu nicatam oru tiruvamirtu
ceyvikka[k*]kaṭavom iśrīko-
10 yiluṭaiya mā[tr̥]śivar[o]m kaṭaikkūṭṭi veṭṭuviccār
k[ā*]ḷiyapaṭṭar[||*]
TRANSLATION.
Hail ! Prosperity ! In the 10th year of (the reign of) king Pārthivēndrādhi-pativarman, we (the members) of the big assembly of Veḷichchēri
in Puliyūr-kōṭṭam (wrote this):——Tiruveṭpūr-uḍaiyāṉ
Tēvaḍigaḷ of Tiruveṭpūr in [Ma]ḻa-nāḍu, (a subdivision)
of Śōḻa-nāḍu provided for one sacred offering each day (to continue) as
long as the moon to the Saptamātr̥s of our village. For this he purchased and gave
two hundred kuḻi of land which comprised four taḍis (and was
called) Pūdipākkaṉśeruvu, a paddy field on the southern side of this village and
(also) land (kuḻi) (measuring) five hundred and thirty-one and a half and half
kāṇi in (the field called) Iraṇḍēṟṟi. We (the members) of the big
assembly ordered the exemption of all taxes (on these lands) and made (them)
tax-free. We the Mātr̥śivas who own this sacred temple (śrīkōil)
shall ourselves take possession of these lands and shall offer one sacred offering daily (to
the goddesses). Kāḷiya-bhaṭṭar having effected this (transaction) had
it engraved (on stone).
No. 192.——ON THE NORTH WALL OF THE CENTRAL SHRINE IN THE RUINED VISHNU TEMPLE AT
TIRUMALPURAM.
This inscription records a gift of 96 sheep for a lamp to the temple of the
prosperous Gōvindapāḍi, made in the 10th year of Pārthivēndrādivarman,
who took the head of Vīra-Pāṇḍya.
TEXT.
1
svasti śrī [||*]
virapāṇṭiyaṉait talaiykoṇṭa
[ko]ppāttiventi-2
rātipanmakku yāṇṭup pattāvatu perum•••
ṟayaṉākan3 vāṇarājaṉ aḷakamaiyaṉ tāmaṟkkoṭṭa•••• ṭṭu
śrīgo[vi]-
4 ntapāṭidevaṟkku cantr[ā*]tittavarai
nuntāviḷakkoṉṟinukku kuṭutta āṭu to-
5
ṇṇūṟṟu āṟu cāvā muvāpperāṭu i[dha]nmam śrīvaṣṇavar rakṣai(y) [|||]——
TRANSLATION.
Hail ! Prosperity ! In the 10th year of (the reign of) king
Pārthivēndrādivarman who took the head of Vīra-Pāṇḍya, I••••
Nāgaṉ Vāṇarājaṉ Aḷagamaiyaṉ gave, as long as the moon and sun (last),
ninety-six sheep which will neither die nor grow old, for one perpetual lamp to the prosperous
god of Gōvindapāḍi in•• (a subdivision) of Dāmar-kōṭṭam. This
charity (shall be under the) protection of the Śrīvaishṇavas.
No. 193.——ON THE NORTH WALL OF THE VAIKUNTHA-PERUMAL TEMPLE AT UTTARAMALLUR.
This document records that the village assembly of
Uttaramēru-chaturvēdi-maṅgalam or
Uttaramallūr-chaturvēdimaṅgalam freed from taxes
certain lands given to an image, which
Villavaṉ-Mahādēviyār,
queen of
Pārthivēn-drādhipativarman, had set up in the temple of the
god of
Tiruvayōdhyai in this village. The members of the assembly received
pūrvāchāram from the queen before they made the lands tax-free.
TEXT.
1
svasti śrī [||*]
ko
pā[r*]ttiventirātipativa[n*]ma[r*]kku yāṇṭu 11 ḷ
324 kāliyūrkoṭṭattu tankūṟṟu
uttaramerucatavyetimaṅkalatu peruṅkuṟi
sabhaiyom eṅkaḷūrt tiruvaiyodyai
perumānaṭikaḷukku uṭaiyār de[vi]yār
villavaṉmāhadeviyār tām eḻuntaruḷuvitta
tirumeṉikkum śī- koyilukkum
śībalikkum arccanābhogattukkum vaitta
bhūmi[|*] uttara-meruvatiyiṉ meṟkku
mutaṟkkaṇṇāṟu sarasuvativākkāli[ṉ] vaṭakku2
nālā[ṅ]cātukkattum añcāñ catukkattum āṟāñ catukkattu[m*]
āka talaitaraṅ kuḻi āyirattu eḻunūṟṟu aṟupatu vayiramekavatiyiṉ teṟkku
amaṉinārāyaṇavati-kku meṟkku iraṇṭāṅ kaṇṇāṟṟu añcā[ñ*]
catu[k*]kattu talaitaraṅ kuḻi eḻunūṟṟu nāṟpatu [va]yirameka[va]tiyiṉ teṟ[k]ku
nālāṅ kaṇṇāṟṟu avani-nāraṇavatiyiṉ meṟkku iraṇṭā[ñ*] catukkattu
talaita[ra*]ṅ kuḻi nānūṟṟu irupatum āka kuḻi iraṇṭāyirattu toḷḷā-3
yirattu irupatum deviyār villavaṉ
māhadeviyāriṭai pūvvajāra[ṅ] ko-[ṇṭu*] cantrātittavaṟ(kku) iṟaiyiliyākap paṇittom
peruṅkuṟi sabhai- yom iśamattukku
virotam niṉṟārai [śra](t)ddhāmantareirupattutaiñ-kaḻañ[cu po]ṉ
daṇṭapaṭuvatāka[vu*][m] itanma[m*] rakṣippār
ṣripādadhūḷi- ipamañceyta
villavaṉm(ā)hādeviyār tirumuṭimelanavākavum
idhanmattukku aytanṟeṉṟār
geṅ[k*]ai [iṭai]4
kumari[yi*]ṭai c[e]tār ceta pāvam paṭuka ipparicu iṟaiyiḻicci ślālekhai ceytu kuṭu[t*]tom uttaramellucatuvyetimaṅkalattu p(o)ruṅkuṟi
sabhaiyo-[m*] māsabhaiyuḷḷiruntu
m(ā)hāsabhai paṇakka e[ḻu]tineṉ
madhyastan [śi]vadāsan
ayyā[yira*]ttirunūṟṟuva[bra]hma[pri]yaṉena [śrī] ||——
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 11th year (and) the 324th day of (the
reign of) king Pārthivēndrādhipativarman, we (the members) of the big
assembly of Uttaramēru-chaturvēdimaṅgalam, (a village) in its (own)
subdivision in Kāliyūr-kōṭṭam (wrote thus). The (following) lands
were given by Villavaṉ-Mahādēviyār, the queen of the lord
(i.e., the king), for the image and for the śrīkōvil, which she had set up to
the god (perumāṉaḍigaḷ) of Tiruvayōdhyai in our village and for
śrībali and archanābhōga:——one thousand seven hundred and sixty kuḻi in
all, of first rate (land) in the fourth, fifth and sixth śadukkam (situated)
north of (the channel called) Sarasvati-vāykkāl of the first
kaṇṇāṟu to the west of (the path called) Uttara-mēru-vadi; seven hundred and forty kuḻi of first rate (land) in
the fifth śadukkam of the second kaṇṇāṟu (situated) to the west of (the
path called) Amaninārāyaṇa-vadi south of (the path called)
Vayiramēga-vadi; (and) four hundred and twenty kuḻi of first rate
(land) in the second śadukkam to the west of (the path called)
Avaninārā-yaṇavadi of the fourth kaṇṇāṟu (situated) to the
south of (the path called) Vayira-mēgavadi.
(L. 2.) We, (
the members) of the big assembly, having received
pūrvāchāram
from queen
Villavaṉ-Mahādēviyār ordered the total (
extent) of
(
these) two thousand nine hundred and twenty
kuḻi (of land) to be free from
taxes as long as the moon and sun (
last). The
śraddhāmantas
themselves shall impose
a fine of twenty-five
kaḻañju of gold
on those who obstruct this charity. The dust of the sacred feet of those who protect
this charity shall be on the glorious crown of
Villavaṉ-Mahādēviyār who
founded this charity. Those who are opposed to this charity shall incur the sins of those who
have committed (
sins) between
Gangā and
Kumari. We, (
the
members) of the big assembly of
Uttaramallūr-chaturvēdimaṅgalam having made
(
the lands) tax-free, had this donation engraved on stone. I,
Śivadāsaṉ
Aiyāyirattirunūṟṟuva-Brahmapriyaṉ, the arbitrator, being (
present)
in the big assembly, wrote (
this) at the command of the big assembly. Prosperity !
No. 194.——ON THE SOUTH WALL OF THE SUNDARAVARADA-PERUMAL TEMPLE IN THE SAME VILLAGE.
In this record we are informed that in the 12th year and the 326th day of the reign
of Pārthivēndrādhipativarman certain lands were given by queen Tribhu-vaṉa-Mahādēviyār for sounding drums at the Śrībali ceremony and at
the waking up of the images from bed (paḷḷi-eḷuchchi) in the temple of
Śrīveli-Vishṇugr̥ha which had been constructed by Koṅgaraiyar at
Uttaramēru-chaturvēdi-maṅgalam.
TEXT.
1 svasti śrī [||*] koppā[r*]tthiventrādhipativarmmaṟku
yāṇṭu 12 ḷ 326 ut-tarameruccaturvvedimaṅkalattuk koṅkaraiyar
eṭuppitta śrīveliviṣṇugr̥hattu perumāna-
2 ṭikaḷukku śrībali koṭṭuvataṟku tampirāṭṭiyār
tribhuvanamahādeviyār ivūrk-kuṭimakkaḷ pakkal vilaikku koṇṭu
vaitta bhūmiyāvaṉa subrahmaṇyavā[y*]-kkā-
3 liṉ teṟkku 5 ka[ṇ*]ṇāṟṟu uttarameruvatiyiṉ meṟku mutal
catu[k*]kattu 810 pa[t*]tum iṅke yiraṇṭāñcatu[k*]ka[t*]tu
120 patum iṅke mūṉ-ṟāñcatu[k*]ka[t*]tu 760
patum iṅke nālāñcatu[k*]ka[t*]tu
4 240 patum iṅke 4 kaṇṇāṟṟu muṉṟāñ catukkattu
453 iṅkey 4 catuk kattu 112 m āka
2495 kuḻikkum
uttaramerucatu[r*]vvetimaṅkalattu
mahāsabhaiyom
5
nampirāṭṭiyār tribhuvanamahādeviyār pakkal pūvvājāram koṇṭu śantrātitta-val iṟaiyiḻicci iṟaiyiliyākap paṇittom ibhū-6
mi pa••• koṇṭu ṣribali muṉṟu
sandhi[yu]m paḷḷiyeḻucciyum koṭṭu-vataṟku
ṣribalippuṟamāka iṟaiyiḻicci
śilā-7
lekhai ce[ytu] kuṭuttom iddha[r*]mmattukku
virodhañ ceytārai meyveṟ-ṟūvakai
irupa[t*]taiñkaḻañcu poṉ śraddhāmantare deṇṭamiṭappeṟuvā-rākavum idaṇṭa paṭṭum
iddha[r*]mmattu-8 kku virodhañ ceyappeṟātārākavum virodham
ceyvār geṅ[k*]aiyiṭai kumariyi-ṭaicceytār ceyta pāvaṅ
koḷvārākavum ibhūmi[k*]ku epperpaṭṭa iṟaiyum ecco-
9
ṟum veṭṭiyu[m*] amañciyam kāṭṭa[p*]peṟātārākavum
iṟaiyiḻi[c]ci śvāle-khai ceytu
kuṭuttom
uttarameruccatu[r*]vvetimaṅkalattu
mahāsa-10 bhaiyom itu sabhaiyuḷiruntu paṇi[p*]pa
eḻutineṉ ivūr madhyastan
civadāsan [a][y*]yāyira[t*]tiruṉūṟṟuvabrahmapriyaneṉ
śrī|||——
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 12th year and 326th day of (the reign of)
king Pārthivēndrādhipativarman, queen, Tribhuvana-Mahādēviyār, pur-chased from the ryots of Uttaramēru-chaturvēdimaṅgalam and gave
the following lands for sounding (drums) at the Śrībali (ceremony) to the god
(in the temple) of Śrīveli-Vishṇugr̥ha which Koṅgaraiyar had
constructed in this village:——
(L. 2.) 810 (kuḻi) in the first śadukkam (situated) to the west of (the path
called) Uttaramēru-vadi of the fifth kaṇṇāṟu to the south of (the
channel called) Subrah-maṇya-vāykkāl; 120 (kuḻi) of the
second śadukkam in the same place; 760 (kuḻi) in the third śadukkam in
the same place; 240 (kuḻi) in the fourth śadukkam in the same place; 453
(kuḻi) in the third śadukkam of the 4th kaṇṇāṟu in the same place; and
112 (kuḻi) in the fourth śadukkam in the same place. For (these) 2,495
kuḻi in all, we (the members) of the big assembly of
Uttaramēru-chaturvēdimaṅgalam, having received pūrvā-chāram
from queen Tribhuvana-Mahādēviyār, deducted the taxes as long the moon and the sun
(last), and ordered (the lands) to be tax-free. In order to sound
(drums) at the three sandhis of the day (i.e., morning, midday and
evening) during the Śrībali (ceremony) and at the waking up (of the
image) from bed, out of (the income accruing from) these lands, we gave (these
lands) as śrībalipuṟam, freed from (the payment of) taxes and had (this
edict) engraved on stone.
(L. 7.) The śraddhāmantas shall themselves impose a fine of twenty-five
kaḻañju of gold on each person who obstructs this charity. (Even after) paying
this fine, they shall not obstruct this charity. Those who obstruct shall incur the sins
committed by sinners (living) between Gaṅgā (the Ganges) and Kumari
(Cape Comorin). They (i.e., the members of the assembly) shall not show any kind of tax,
echchōṟu, veṭṭi and amañji against these lands. We (the members) of
the big assembly of Uttaramēru-chatur-vēdimaṅgalam, thus made
(the lands) tax-free and had (the edict) engraved on stone. I, Śivadāsaṉ
Ayyāyirattirunūṟṟuva Brahmapriyaṉ, an arbitrator (madhyasthaṉ) of this
village, and one of the (members of the) assembly, wrote this at the command (of the
assembly). Prosperity !
No. 195.——ON THE NORTH WALL OF THE SAME TEMPLE.
This inscription records that in the 13th year of king Pārthivēndrādhipati-varman, his queen Tribhuvana-Mahādēviyār gave 192 sheep for
two perpetual lamps to be burnt in the shrine of Veḷḷaimūrtti-Perumānaḍigaḷ
in the temple of Koṅgaraiyar at Uttaramēru-chaturvēdimaṅgalam. We
know from the previous inscription that this Koṅgaraiyar built at Uttara-mēru-chaturvēdimaṅgalam the Vishṇu temple named
Śrīveli-Vishṇu-gr̥ha.
TEXT.
1 svasti śrī [||*] ko pārtthiventātipatipanmaṟku
yāṇṭu 13 vatu kāliyūrkoṭṭattu taṉkūṟṟu
uttarameruccaturvetimaṅka[la*]ttu koṅkarai-
2
ya[r*] śrīkoyil veḷḷai mū[r*]ttiperumāṉaṭikaḷukku
perumāṉaṭikaḷ nampirāṭṭi-yār
tribhvaṉamahā-3 deviyār vaitta nundāviḷakkiraṇṭukkum paṉmaicceri
veḷḷāḷarey cantrātitta-vaṟ kāttu
rakṣippārāka ivarkaḷ-
4
vacam viṭṭa cāvāmūvāpperāṭu toṇṇūṟṟāṟum naṭuvilaṅkāṭi vyābhārikaḷ vacam cantrātittava-5 ṟa kāttu rakṣippārāka viṭṭa cāvāmūvāpperāṭu
toṇṇūṟṟāṟum āka ivvi-raṇṭu viḷakkiṉāṭum
rakṣittu
6 nicatappaṭi uri(y) ney ivarkaḷey nundāviḷakkiṟku muṭṭāmai
aṭṭuvippārākavum ipparicu kaṭaikkāṭciy[ā]-
7
ka viṭṭom ivviṭṭa āṭu kaṭaikkāṇāviṭil aṉṟāḻ kovukku
devaraṭiyārey nicatamañ[c*]āṭippoṉ daTRANSLATION.
Hail ! Prosperity ! In the 13th year of (the reign of) king Pārthivēndrādhi-pativarman, the queen consort Tribhuvaṉa-Mahādēviyār gave for two
per-petual lamps to (the god) Veḷḷaimūrti-Perumāṉaḍigaḷ in
the śrīkōil of Koṅga-raiyar at
Uttaramēru-chaturvēdimaṅgalam, (a village) in its (own) subdivi-sion in Kāliyūr-kōṭṭam, 96 sheep which neither die nor grow old placing
them in charge of the cultivators (veḷḷāḷar) of the different quarters
(paṉmaichchēri) (of this village) on condition that they would themselves protect and
maintain (the lamps) as long as the moon and the sun (endure). (She again gave)
96 sheep which neither die nor grow old in charge of the merchants of the middle bazaar
(naḍuvilaṅgāḍi) who also agreed to protect and maintain (the lamps) as long
as the moon and the sun (endure). These same would (thus) protect the sheep
(given on account) of these two lamps and cause to be measured out daily without fail
one uri of ghee for (maintaining) the perpetual lamps. This gift was placed under
the supervision (kaḍaikāṭchi) (of these two communities). If the sheep thus
presented are not supervised, the temple servants (dēvaraḍiyār) themselves••• of
one mañjāḍi of gold daily to (i.e., on behalf of) the then-reigning king.
No. 196.——ON A SLAB BUILT INTO THE FLOOR OF THE MANDAPA IN FRONT OF THE LATAMADHYAMBA
SHRINE IN THE MASILAMANISVARA TEMPLE AT TIRUMULLAIVAYIL.
The inscription states that in the 13th year of king Pārthivēndrādivarman, Śiṅgaḷa
Vīranāraṇaṉ, a native of the Chōḷa country, made a gift of 90 sheep for
burning a perpetual lamp in the temple of Mahādēva (Śiva) at Tirumullai-vāyil, a dēvadāna village in Puḻaṟ-kōṭṭam.
TEXT.
1 svasti śrī |||——
2 kopārttiv[e]ṉ-
3 tir[ā*]tipaṉma[r*]kku
4 yāṇṭu [1]3 [pu]ḻa[ṟko]-
5 ṭṭattu veḷ[ḷaiyū]rnā-
6 ṭṭut [te]vatāṉamākiya[t] ti-
7 rumul[lai]vāyil mah[ā]-
8 devarkku na[n*]tāvi-
9 ḷakkoṉṟiṉuk-
10 kuc coḻanāṭṭu ā-
11 [vū]rkkūṟṟattu viḷat-
12 tūr viḷattūr[ki]ḻava-
13 ṉ ciṅkaḷaviranāraṇaṉ
15 nuntāviḷakkerippataṟ-
16 ku vaitta cāvā [muvāp]
17 [p]erāṭu toṇṇūṟu ḷa-
18 tdhanma[m*] rakṣippā[ṉ] śrīpā-
19 ta[m] eṉ talaimelaṉa [||-]
TRANSLATION.
Hail ! Prosperity ! In the 13th year of (the reign of) king Pārthivēndrādi-varman, Śiṅgaḷa Vīranāraṇaṉ of Viḷattūr, the headman of
Viḷattūr in Āvūr-kūṟṟam, (a subdivision) of
Śōḻa-nāḍu, deposited (to last) as long as the moon (exists) 90
sheep which neither die nor grow old (to provide) for one perpetual lamp to be burnt
(in the temple of) the god Mahādēva (Śiva) at Tirumullaivāyil,
a dēvadāna in Veḷḷaiyūr-nāḍu, (a subdivision of)
Puḻaṟ-kōṭṭam. The sacred feet of him that protects this gift shall rest on my
head.
No. 197.——ON THE NORTH WALL OF THE CENTRAL SHRINE IN THE MANIKANTHESVARA TEMPLE AT
TIRUMALPURAM.
This record, which is dated in the 13th year of Pārthivēndrādivarman who took
the head of Vīra-Pāṇḍya, registers a gift of twenty-five kaḻañju of gold
marked and weighed by the standard weight (dharmakaṭṭaḷai-tuḷai-niṟai) for burning
two lamps in the temple of Śiva at Tirumālpēṟu. The assembly of
Paṭṭālam alias Eḻunūṟ-ṟuva-chaturvēdimaṅgalam in
Dāmar-nāḍu accepted the gold and agreed to maintain the two lamps from the interest
thereon. It is interesting to note that the lamps were the gift of
Vijjavai-Mahādēviyār or Vajjavaiyār who was related to Nandivarman
Kāḍupaṭṭigaḷ, perhaps, as his queen. Nandivarman Kāḍupaṭṭigaḷ is
clearly a Pallava name; but we cannot definitely identify the king nor fix his relationship to
the ruling sovereign Pārthivēndrādivarman.
TEXT.
1 svasti śrī [||*] [virapāṇ]-
2 ṭiyaṉai talaikoṇṭa
3 [k]oppāṟttive[ndr]ātipa-
4 nma[r*]kku yāṇṭu 13 āvatu
5 tāmaṟkoṭṭattu tāmaṟn[ā]-
6 ṭṭu paṭṭālamākiya eḻunū[ṟ]-
7 ṟuvacatu[r](v)vaitimaṅkala-
8 ttu sabhaiyom kai-
9 yeḻuttu vallamaṉār maka-
10 [ḷ]ār vaccavaiyār pakkal (y)-
11 [y]āṅkaḷ koṇṭukaṭava poṉ dhanma-
12 kaṭṭaḷai tuḷainiṟai irupattai-
13 ṅkaḻañcu ippoṉṉukku p[o]-
14 [li]yūṭṭ[ā]ka ikkoṭṭattu tiru-m[ā]-
15 lpeṟṟu m(ā)hādevaṟku i-
16 raṇṭu nontāviḷakkuk[ku]
17 iṭa•• [n]omiṉta ti[ru]- ••••
18 [o]ṉṟum
nantipanma[kāṭu]paṭṭi[kaḷ]
19 .••• r vijjavai m(ā)hā-devi-
20 yār[kk]āka oṉṟum ivviraṇ-.
22 ••yeṇ[ṇai]•••
23 .• [ṭokkum]•••
24 [ṇṇai] cantrā•• m[mu]-
25 [ṭṭā]me aṭṭuvomāṉom paṭ-ṭālam[ā]-
26 kiya eḻunūṟṟuvacaturvvetimaṅ[ka]-
27 lattu sabhaiyom iv[ve]-
28 [ṇ]ṇai muṭṭil tanmāsanattu nicatam
29 [arai]kkāl poṉ maṉṟuvatāka-vum.
30 •vikkatā . lani . kaṭil nicata-ma[ñ]cu[p]-
31 poṉ maṉ[ṟuva]tākavum eṇ[ṇai-ye]-
32 [ri]kkat ti[ruvu]ṇṇāḻikai yuṭaiya-[rka]ḷuk[ku]
33 nicatam iraṇṭu coṟu kuṭu[p*]pa-tākavum
34 ipparicu oṭṭi cilālekai cetuku-
35 ṭuttom paṭṭālamākiya eḻunūṟṟuva-
36 caturvetimaṅkalattu sabhaiyo-m[||*]
TRANSLATION.
Hail ! Prosperity ! In the 13th year of (the reign of) king Pārthivēndrādi-varman who took the head of Vīra-Pāṇḍya, (this is) the writing
of us, (the members) of the assembly of Paṭṭālam alias
Eḻunūṟṟuva-chaturvēdimaṅga-lam in Dāmar-nāḍu, (a
subdivision) of Dāmar-kōṭṭam. We have received from Vajjavaiyār,
daughter of Vallamaṉār, twenty-five kaḻañju of gold of the standard weight
and mark (dharmakaṭṭaḷai-tuḷai-niṟai) and for interest on this gold we [stand
surety for]••• one of the two sacred lamps (in the temple) of Mahādēva
(Śiva) of Tirumālpēṟu of this (same) kōṭṭam•••• one for (the
merit of) Vijjavai-Mahādēviyār••• Nandipanma Kāḍupaṭṭi[gaḷ]. We
(the members) of the assembly of Paṭṭālam alias
Eḻunūṟṟuva-chaturvēdi-maṅgalam agree to supply without failure•••
moon••• oil• •• equal (in capacity) to••• for (burning) these two lamps. It
(the supply of) this oil is stopped (we) agree to pay as fine (maṉṟu)
one-eighth poṉ daily at the court of justice••• agree to pay as fine five poṉ
daily and to give two meals daily to the persons in charge of the sacred inner enclosure, for
burning the oil. We (the members) of the assembly of Paṭṭālam alias
Eḻunūṟṟuva-chaturvēdimaṅgalam had this gift engraved on stone with (our)
full consent.
No. 198.——ON THE NORTH WALL OF THE CENTRAL SHRINE IN THE RUINED VISHNU TEMPLE AT THE SAME
VILLAGE.
Maṉṉaṉ Kaṇṇaṉ alias Kāmāmōga-Vāraṇappēraraiyaṉ, an
elephant mahout of king Pārthivēndrādivarman, purchased in the 13th year of the
king some land at Śiṟṟiyāṟṟūr from the temple of Gōvindapāḍi and
assigned it for feeding a Brāhmaṇa in the maṭha which was evidently attached to that
temple.
TEXT.
1
svasti śrī [||*]
koppārttiventrātippanma[r*]kku
yāṇṭu 13 vatu tāmaṟ-2 kkoṭṭattu vallanāṭṭu śrīgovintapāṭi niṉṟaruḷiya
perumāṉaṭi-
3 kaḷukku śrīkāryyam cekiṉṟa (v)vaiṣṇavadāsar
pakkal perumāḷ piṟake-
4 ṟum āṉaiyāḷ ma[ṉ*]ṉaṉ kaṇṇaṉākiya kāmāmokavāraṇapperarai[ya*]ṉ
[ma]-
5 ṇayilkkoṭṭattu melppaḷukūrnāṭṭu ciṟṟiyāṟṟūr
cikovintapāṭi āḷ[vā]-
6
r vilaiykoṇṭu u[ṭ*]aiya vaṭavāyetta[t*]til ciṟṟiyāṟṟūr
kolāla iraṇṭā-yi[ra]-7 m kuḻi(y) devarpakkal vilaikoṇṭu
cantrātittaval [ma]ṭa[t]tile
uttamāgra-
8
[m] nicatamoru brāhmaṇaṉaiy ūṭṭuvatāka vatteṉ maṉṉaṉ [kaṇ]ṇaṉeṉ i [dhanma]m9
śrīvaṣṇavarirakṣaiy ||-TRANSLATION.
Hail ! Prosperity ! In the 13th year of (the reign of) king Pārthivēndrādivar-man, I, Maṉṉaṉ Kaṇṇaṉ alias
Kāmāmōga-Vāraṇappēraraiyaṉ, an ele-phant mahout who rides behind
the king (perumāḷ), purchased from the god two thousand kuḻi (measured) by the
rod of Śiṟṟiyāṟṟūr out of (the land) Vaḍavāyēttam
in Śiṟṟiyāṟṟūr in Mēlappaḷugūr-nāḍu, (a subdivision) of
Maṇayil-kōṭṭam, which the prosperous god (āḻvār) of
Gōvindapāḍi had purchased, and gave (the land) for feeding daily one
Brāhmaṇa with sumptuous meal in the maṭha as long as the moon and the sun
(endure), to (i.e., under the care of) Vaishṇavadāsa who was managing
the temple business (śrīkārya) of the prosperous god (perumāṉaḍigaḷ) that
was pleased to stand at Gōvindapāḍi in Valla-nāḍu, (a
subdivision) of Dāmar-kōṭṭam. This charity is placed under the protection of
the śrī-Vaishṇavas.
XVI.——INSCRIPTIONS OF PARAKESARIVARMAN (ADITYA II. KARIKALA) WHO TOOK THE HEAD OF
VIRA-PANDYA OR THE PANDYA (KING).
No. 199.——ON A PILLAR IN THE INNER ENCLOSURE OF THE UJJIVA NATHASVAMIN TEMPLE AT
UYYAKONDAN-TIRUMALAI.
This record of the 2nd year of king
Parakēsarivarman who took the head
of
Vīra-Pāṇḍya, has to be attributed to
Āditya (II.)——Karikāla, whose
defeat of the Pāṇḍya king while he was yet a boy is mentioned in the Tiruvālaṅgāḍu
plates printed in the sequel. His father
Sundarachōḷa-Parāntaka II. is already
described as having driven a Pāṇḍya king into the forest. This must be the early
Vīra-Pāṇḍya whose Vatteḻuttu inscriptions are found in the Tinnevelly district and in
which he claims in his turn to have taken the head of the Chōḷa.
Nandivarma-maṅgalam was evidently an earlier name of the modern
Uyyakkoṇḍāṉ
Tirumalai and must have been so called after the Pallava king
Nandivarman. The
temple of
Kaṟkuḍi is mentioned in the hymns of the
Dēvāram.
TEXT.
1 virapāṇṭiyaṉait talaiko-
2 ṇṭa kopparakecaripanmaṟkku
3 yāṇṭu 2 āvatu tenkarai
4
branmateyam
nantipanmamaṅkala-5 ttu tirukkaṟkuṭi parameśvara-
6 ṟkku iruṅkoḷakkoṉā-
7 na pukaḻvippirakaṇṭan ava-
8 nivallan cantirātittaval
9 eriya vaitta tirunontāvi-
10 ḷakku oṉṟinukku vaitta cā-
11 vāmuvāp perāṭu toṇ-
12 ṇūṟu [||*]toṇṇūṟuṅ ko-
13 ṇṭu cūlavuḻakkāl nicatam
14 uḻakku ne[y*] koṇṭu viḷak-
15 kerippomā(n)ṉom teva-
16 r kanmikaḷo[m] itu panmā-
17 heśvararakṣai ||-
TRANSLATION.
(Line 1.) In the 2nd year (of the reign) of king Parakēsarivarman who
took the head of Vīra-Pāṇḍya, Irungōḷakkōṉ alias
Pugaḻvippiragaṇḍaṉ Avanivallaṉ gave ninety sheep which neither die nor grow old
for burning one perpetual lamp, as long as the moon and the sun (last), to the god
Paramēśvara (Śiva) of Tiruk-Kaṟkuḍi in
Nandipanmamaṅgalam, a brahmadēya on the southern bank (of the Kāvērī
river).
(Ll. 12-16.) We, the servants of the god (dēvarkanmi), have received (these)
ninety (sheep) and have agreed to burn the lamp with one uḻakku of ghee every
day, measured by the uḻakku marked with the trident. This (gift) is (placed
under) the protection of all Māhēśvaras.
No. 200.——ON THE NORTH WALL OF THE CENTRAL SHRINE IN THE NAGESVARASVĀMIN TEMPLE AT
KUMBAKONAM.
This record, which belongs to the 3rd year of the reign of king Parakēsarivar-man who took the head of the Pāṇḍya, registers a grant of land by
purchase by the chief Śiṟṟiṅgaṇuḍaiyāṉ Kōyilmayilai alias
Parāntaka Mūvēnda-vēḷāṉ for expounding the system of
Prabhākara. This teacher was the founder of a new school of Mīmāmsā
philosophy which was greatly popular for some time in the south. The record under review is
itself strong evidence of the popularity of the creed. A Telugu book called
Sakalārthasāgara makes Prabhākara, one of the pupils of Kumārila-Bhaṭṭa. He was also widely known as Prabhākara-guru and was the teacher of
Śāli-kanātha. Consequently Prabhākara's period must have been about
the beginning of the 8th century A.D. See also Madras Epigraphical Report for 1912, page
65.
TEXT.
1 [svasti] śrī [||*] pāṇṭiyaṉṟalaikoṇṭa koppara-
2 [keca]rivarmaṟkku yāṇṭu 3 āvatu
vaṭakaraippāmpūrnāṭṭu
3
tevatānam tirukkaṭamukkil mulapaṟaṭaipperumak[ka]-4 ḷom iṅkaṇāṭṭuc ciṟṟiṅkaṇ ciṟṟiṅkaṇuṭ[ai]-
5 yān koyilmayilaiyāna parāntakamuventa-
6
veḷānukku iṉnamparnāṭṭu meṟkāviri nāṅkaḷ
u[ṭ]ai-7
yāriṭai abhiṣekadatṣi[ṇai] peṟṟuṭaiya
nilam8
24 veliyilum prabhākaram vakk[āṇi]ppārkku [bha]-9
ṭṭavr̥ttiyāka ivvūrile viṟṟukkuṭutta [nilam] iraṇ[ṭu]10 iraṇṭumāvukkum ellai kiḻpāṟ[kel]lai śā[lā]-
11 bhogamāka viṟṟu[k*]kuṭutta nilattu[k*]ku meṟkum t[e]-
12 ṉpāṟkellai meṟkāviri nilattukku va[ṭa]-
13 kkum melpāṟkellai viṟṟoṅkaḷ ni-
14 lattukku kiḻakkum vaṭapāṟkellai vi[ṟ*][ṟo]-
15 ṅkaḷ nilattukku t[eṟku]m āka ivvicaitta-
16 perunāṉkellaiyuḷ akappa[ṭ*]ṭa nilam mū-
17 lapaṟaṭaiyāriṭai vilaikoṇṭaparice candr[ā]-
18 dittavat bhaṭṭavr̥ttiyāka vaicceṉ
parāntakamu[ venta]-
19 veḷāṉeṉ itu āyirantiruvaṭiyumuṭaiy[ ār
ra]-
20 kṣai ||——idam parāntakeṇa lekhā——
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 3rd year (of the reign) of king Parakēsari-varman who took the head of the Pāṇḍya (king), we the great men
of the Mūlapaṟaḍai (assembly) of Tirukkuḍamūkkil, a dēvadāna of
Vaḍagarai Pāmbūr-nāḍu sold to Śiṟṟiṅgaṇuḍaiyāṉ Kōyilmayilai
alias Parāntaka-Mūvēndavēḷāṉ of Śiṟṟiṅgaṇ in
Iṅgaṇāḍu, two mā out of the twenty-four vēli of land which we own
as abhishēkadakshiṇā from the king, in the village of Mēṟkāviri in
Iṉṉambar-nāḍu as a bhaṭṭavr̥tti, for expounding
Prabhākaram.
(L. 10.) (The following are) the boundaries (of this land). The eastern boundary
is to the west of the land sold (by us) as śālābhōga. The southern boundary
is to the north of the lands of Mēṟkāviri. The western boundary is to the east of
the lands of us, the vendors. The northern boundary is to the south of the lands of us, the
vendors.
(L. 15.) I, Parāntaka Mūvēndavēḷāṉ, gave the land thus enclosed by the four
big boundaries above specified on the same terms as those that obtained when
(I) purchased (it) from the members of the Mūlapaṟaḍai as a
bhaṭṭavr̥tti so as to endure till the moon and the sun.
(L. 19.) This is (
placed) under the protection of the Almighty god Vishṇu.
This is the writing of
Parāntaka.
No. 201.——ON THE SAME WALL.
This record is dated in the 4th year of Parakēsarivarman who took the head of the
Pāṇḍya king. The donor was a woman-servant who was living in a quarter
of Tañjāvūr and was connected with queen Uḍaiyapirāṭṭiyār Kiḻāṉaḍigaḷ,
mother of Āṉaimēṟṟuñjiṉār. This name Āṉaimēṟṟuñjiṉār has been
identified with prince Rājāditya, one of the brothers of
Āditya-Karikāla's grandfather Ariñjaya (Madras Epigraphical Report
for 1912, page 62).
TEXT.
1 |-svasti śrī [||*] pāṇṭiyanṟalaikoṇṭa ko[p]-
2 parakesarivarmaṟku yāṇṭu 4
āvatu vaṭakaraip-
3 pāmpūrnāṭṭuttevatānam tirukkuṭamukkil tiru[k]-
4 kiḻkkoṭṭattu parameśvararkku nontāvi-
5 ḷakkiṉu[k*]ku tañcāvūrkūṟṟattu tañcāvūr ānai-
6 maṟṟuñcinār taṅkaḷācci uṭaiyapirāṭṭi-
7 yār kiḻānaṭikaḷ kiḻaiveḷattup peṇ-
8 ṭā[ṭ*]ṭi tevayan puḻalakkaṉāna avaniśikhāmaṇi vai[t*]ta
no-
9
ntāvi[ḷa][k*]ku nilaiviḷa[k*]ku 1
inontāviḷakk[o]ṉṟun nicati uḻa-10
kku neyyāl candrādityavat erippataṟku vaitta
āṭu toṇ-11 ṇūṟu toṇṇūṟṟilum ivvūr manṟāṭi manṟan kuṇamāri
12 koṇṭa āṭu 45 nā[ṟ*]ppa[t*]tañcum koṇṭu nicatamāḻākkāka
tiṅ-
13 kaḷ munnāḻi muḻā[k*]ku neyaṭṭuvatākavum ivvūr manṟāṭi ayalañ-
14 ci manṟan koṇṭa āṭu 45 nāṟpattaiñcālum nicati
15
āḻākkāka tiṅkaḷ munnāḻi muḻākkāka tiruviḷakku neyyaṭṭuvānāka
ippariTRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 4th year (of the reign) of king Parakēsari-varman who took the head of the Pāṇḍya (king), Dēvayaṉ
Puḻalakkaṉ alias Avaṉiśikhāmaṇi, a palace-woman (living) in
(the quarter called) kīḻaivēḷam of Uḍaiyapirāṭṭiyār Kiḻānaḍigaḷ,
the mother of Āṉaimēṟṟuñjiṉār, at Tañjāvūr in
Tañjāvūr-kūṟṟam, gave one lamp-stand for a perpetual lamp to the god
Paramēśvara (Śiva) of Tirukkīḻkōṭṭam at
Tirukkuḍamūkkil, a dēvadāna in Vaḍa garai-Pāmbūr-nāḍu.
(L. 9.) (She also) gave ninety sheep for burning this perpetual lamp daily as long as
the moon and the sun (endure) with one uḻakku of ghee. The shepherd
Maṉṟaṉ Kuṇamāri of this village received 45 (out of these ninety) sheep
and receiving (these) forty-five agreed to measure out three nāḻi and three
uḻākku of ghee for one month at one āḻākku every day and the shepherd
Ayalañji Maṉṟaṉ of this village received 45 sheep agreeing to measure out for the
sacred lamp three nāḻi and three āḻākku of ghee for one month at one
āḻākku every day. In this way•••••
No. 202.——ON THE NORTH WALL OF THE CENTRAL SHRINE IN THE MAHALINGASVAMIN TEMPLE AT
TIRUVIDAIMARUDUR.
The record is dated in the 4th year of the reign of Parakēsarivarman who took the
head of the Pāṇḍya king and provides for the dance called Āriyakkūttu
by Kīrttimaṟaikkāḍaṉ alias Tiruvēḷai-aṟaichchākkai, in the
temple of Tiruviḍaimarudil. The theatrical hall where the temple servants, the
merchants and the king's officer Kōyilmayilai alias Parāntaka
Mūvēndavēḷāṉ met together to decide this question appears to suggest that the
Āriyakkūttu dance must have been a regular dramatic performance in which dancing and
singing were evidently given a prominent place. Śākkaikūttu which is referred to in
some other inscriptions of the time of Rājēndra-Chōḷa was evidently another
variety of a dramatic dance (see Madras Epigraphical Report for 1915, page 98, paragraph
27).
Āriyam and Tamiḻ are mentioned as the two recognised varieties of dance, in
the commentary of Aḍiyārkkunallār on text lines 12-25 of Chapter III of
Śilappadigāram (see Mahā. V. Swaminatha Ayyar's edition, page 63). That these must
have been also accom-panied by music is inferred from a reference made to these
very two terms in a Tanjore inscription of Rājarāja I. (South-Indian
Inscriptions, Vol. II, page 299, sections 428-492).
The king Parakēsarivarman who took the head of the Pāṇḍya king must
evidently be Āditya (II.)——Karikāla, the son of Sundara-Chōḷa
Parāntaka II. The name Śiṟṟiṅgaṇ-Uḍaiyāṉ Kōyilmayilai alias
Parāntaka Mūvēndavēḷāṉ appears in No. 200 above. Hi sname also occurs
frequently in the records of Uttama-Chōḷa Madhurāntaka as
Madhurāntaka-Mūvēndavēḷāṉ.
TEXT.
1 svasti śrī [||*] pāṇṭiyaṉ talaikoṇ[ṭa]
kopparakecaripanmaṟkku yāṇṭu 4
āvatu tiruviṭaimarutil śrīmūlastāṉa[t*]til pe-
2 rumāṉaṭikaḷukku āriyakkūttāṭa śrīkā[ryya]m ārāykiṉṟa
atikārikaḷ ciṟṟiṅkaṇ uṭaiyāṉ koyilmayilai āṉa parā-
3 ntaka mūventaveḷārum tiṟaimūr [sabhai]yārum tiruviṭaimarutil
nakarattārum tevakanmikaḷum nāṭakacālaiyi(l)-
4 le i[ru]ntu kittimaṟaikkāṭaṉ āṉa tiruveḷai aṟaicākkai[k*]ku
nivanta[m*] ceytu kuṭukka eṉṟu ēvalāl ittevar te-
5 vatāṉam viḷaṅku[ṭi] nilattil panaicceripattu uḷpaṭa [ni]lam
veliyum iv-vāṇṭiṉ etirāmāṇṭu mutal in-
6
nilaṅkoṇṭu taippūcattirunāḷil oru kūttāṭuvatākavum tiruttum
āṭiṉa piṟṟai nāḷ tuṭaṅki mūṉṟu kūttā-7
ṭuvatāka[vu]m vaiykāci tiruvātiraiyiṉ piṟṟai nāḷ tuṭaṅki muṉṟu
kūttāṭuva-tākavum āka inta kūttu eḻu[mi]ṅ[ke]ḻum
āṭuvatākavum8
[pa]ṇṭā[ra*]ttey patiṉāṟ kala nel koṟṟu peṟuvatākavum i[nne]l
[aḻi]vil aṭaippaṭi nellum koṟṟum iraṭṭi avvāṇṭaiyiṉTRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 4th year of (the reign of) king Parakēsari-varman who took the head of the Pāṇḍya (king), the officer
(adhikāri) Śiṟṟiṅga-ṇudaiyāṉ Kōyil Mayilai alias
Parāntaka Mūvēndavēḷāṉ, who supervises the temple affairs (śrīkārya),
the members of the assembly of Tiraimūr, the merchants (nagarattār) and the
temple servants (dēvakanmi) of Tiruviḍaimarudil, having assembled in the
theatre-hall (nāṭaka-śālai), ordered that provision may be made for performing
the (dance known as) Āriyakkūttu in the presence of the lord of the sacred
Mūlasthāṉa (temple) at Tiruviḍaimarudil, to
Kīrttimaṟaikkāḍaṉ alias Tiruvēḷai-Aṟaich-chākkai.
Having received (one) vēli of land inclusive of the land (called)
Paṉaichchēripattu in Viḷaṅguḍi which was a dēvadāna (village) of
this god (he) shall, from the year opposite to this year (of reign), perform one
dance (kūttu) on the sacred festival of Tai-Pūśam; shall perform three dances
commencing from the day after the bathing (of the god); and shall perform three dances
commencing from the day after (the festival of) Vaigāśi-Tiruvādirai. In all, he shall
perform these seven dances here (i.e., in this theatre-hall) and shall receive
for maintenance (koṟṟu) fourteen kalam of paddy from the treasury. If this
paddy is not spent (thus), the stipulated paddy and maintenance shall be doubled,
(and) from that year•• ••
No. 203.——ON THE SAME WALL.
The officer Śiṟṟiṅgaṇuḍaiyāṉ Parāntaka Mūvēndavēḷāṉ who has been
mentioned in the previous records (Nos. 200 and 202) is stated to have enquired into the temple
affairs and to have enhanced the scale of offerings from the unpaid balance of paddy collected
from the assembly of Tiraimūr which was a dēvadāna village of the temple.
The record belongs to the 4th year and the 170th day of the reign of Para-kēsarivarman who took the head of the Pāṇḍya king.
As shown in the Madras Epigraphical Report for 1916, page 118, paragraph 15, the days
given after the regnal year of the king have to be taken as those that expired after the
completion of that year.
TEXT.
1
[svasti śrī] [||*]
pāṇṭiyaṉai talaikoṇṭa
kopparakeśaripanma[r*]kku yāṇṭu [4]
āvatu [nā]ḷ 170 ṉāl tiruviṭaimarutil [āḷvār] koyilil
muṉpil kūṭatte tiruviṭaimarutil ā[ḷ]vā[r] śrīkāthyam ā[rā]ykiṉṟa atikārikaḷ ciṟṟiṅkaṇ u[ṭ]aiyāṉ k[o*]yilmayilai āṉa
parāttakamuventaveḷāṉ tiruviṭaimarutil āḷvār
tevatāṉam tiraimur tevatāṉabrahmate[ya]mum
sātana[p]paṭi keṭṭu sātanattil tiraimur tevatānam kuṭiñikki kiṭattamai-yillum2
[tir]aimur tevatāṉabrahmateyam sātana[p*]paṭi
pañcavāram i[runūṟṟu ampa]-ttu aṟukalanel aṭṭa[k*]kaṭavār[ka]ḷ [||*]
paṭim[ā]ṟṟu keṭṭu paṭimāṟṟil nūṟṟu aṟupatiṉ kalame aṭṭavarukiṉṟamaiyālum tiraimur teva[tā]ṉam irupatiṟṟu veliyum kuṭiñikkiccillai eṉṟu eṇṇūṟṟuk kalame aṭṭivārā-niṉṟamaiyil tiraimur tevatāṉam cetapaṭi sātanam [ko]ṭuvaruka eṉṟu
sāta-nam keṭṭu inta sātanattil kuṭinikki
kiṭattamai-3
[yil iṉ]ṉilam irupatiṟṟu veli[yum] ivaṟke yāṇṭu mū[3] āva[tu]•• ••olaippaṭi tiruviṭaimaruta[ṉe]ṉṉum
marakkālāl iraṇṭāyiratteṇ-ṇūṟṟukkalattukkum aṭai olai[p]pa[ṭi] ā•••
ttum ittevar [te]vat[āṉa]brahmateyam tiraimur
sabhaiyār muṉpu nūṟṟu aṟupatin kala-me aṭṭi
varukiṉṟamaiyil••• [s]ātanam keṭṭu inta
sātaṉattil pañ[cavāram i]runūṟṟu ampattaṟu kala ne[l*]lu
aṭṭakkaṭava[r*]kaḷātamaiyi-lum ipparicu muta-4 lākki ittevaruṭaiya muṉpil pa[ṭim]āṟṟu keṭṭu eṟa nivanta[ñ*]ce[y]tu• •••
ṉṟu śrīkāryam ārā[y*]kiṉṟa ati[kā]rikaḷ ciṟṟiṅkaṇ uṭaiyāṉ
koyilmayilai āṉa parāntakamuventaveḷāṉ [e]va tirai[y]mur ••• [ti]ruviṭaimarutil
nakarattārum iruntu nicata[p*]-paṭi paṭimāṟṟu ṉivaṉta[m*] ceytapa[ṭi]
ā[ḷ]vārku ceṉ[ne]l kuttal arici(y) ciṟu[kālai]kku ti[ruvamu]ta[ri]ci paṉirunāḻiyum
ucca[m*] potai-kku tiruamutarici patiṉ aññāḻiyum ucca[m*] potaikku
5 pali a•• yum [irā]vaikku tiruamutarici pa[ṉ*]ṉirunāḻiyum irāvai-
6
kku pali arici• yum a[r]ddhayāmattukku
tiruamutarici eṇṇāḻiyum piḷ[ḷai]-7 yār kaṇavatiyā[rkku ciṟukālai]kku tiruamutarici irunāḻiyum u[cca]m
potaikku tiruamu[tari]-
8
ci irunāḻi[yu]m [āka]•••• amutarici ampattumuṉnāḻi[yu*]m •••
arici [tū]-9 ṇippatakku a[ñnāḻiyum tūp]paru[p*]pu nicati nānāḻi uriyum piḷḷaiyārku paru-ppu uriyum
10 palakāyam ni[ca]ti miḷaku āḻākkum kaṭuku uḻakkum kaṟiamutukku kāykkaṟi
amutu oṉṟum
11 puḷiṅka[ṟi]amutu [o]ṉṟum porikkaṟi amutu oṉṟum nicati caṟkaraiamutu
nā-
12 ṟpalavaraiyum vāḻaippaḻam nicatam irupatum ney amutu nicati
13 nāḻi uriyum tayiramutu nicati eṇṇāḻiyum aṭaikkā[y*] amutu nicati
eṇpa-
14
tum veṟṟilai amutu teri muṉṟu paṟṟum ṉūṟṟamutum uppamutu[m*]
ip-15
paricu nivan[ta*]m āk[ki i]tu cantrātittaval
itu panmāheśvararakṣai [||*]
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 4th year and the 170th day (
of the reign) of
king
Parakēsarivarman who took the head of the
Pāṇḍya (
king), the
officer
Śiṟṟiṅ-gaṇuḍaiyāṉ Kōyilmayilai alias
Parāntaka-Mūvēndavēḷāṉ examining in the front hall of the temple of the lord of
Tiruviḍaimarudil the sacred temple business of the lord of
Tiruviḍaimarudil
heard the terms of the documents (
relating) to the
dēvadāna and
brahmadēya
(village)
Tiraimūr which was a
dēvadāna of the lord
of
Tiruviḍaimarudil, and found out that the
dēvadāna of
Tiraimūr
was stated in the documents to be a
kuḍinīkki village (
i.e., one freed from
tenancy rights) and that the
dēvadāna-brahmadēya village of
Tiraimūr
according to the (
above) documents had to measure out two hundred and fifty-six
kalam of
pañchavdra paddy. (
But) hearing the
paḍimāṟṟu
(customary scale) of expenses of the temple (
he) found that for the
paḍimāṟṟu
only one hundred and sixty
kalam (of paddy) was being measured out. Also (
it was
asserted) that the
dēvadāna (village)
Tiraimūr of 20
vēli was
not a
kuḍinīkki and that only eight hundred
kalam (of paddy) were being
measured. He then asked the (
original) document which made
Tiraimūr into a
dēvadāna (village) to be produced (
before him), heard it (
and found)
in this document that (
the village) was stated to be
kudinīkki (
i.e.,
freed from tenancy rights) and that this land of 20
vēli, according to the deed••• in
the 3rd year (
of the reign) of this same (
king), (was to have measured out) two
thousand and eight hundred
kalam of paddy by the measure (
called)
Tiruviḍaimarudaṉ according to the deed of contract (
aḍai-ōlai). Since
(
thus) the assembly of
Tiraimūr, the
dēvadāna-brahmadēya
(village) of this god, has been measuring out one hundred and sixty
kalam only of
panchavāra paddy in the past while, according to the document examined, it is found
that two hundred and fifty-six
kalam of paddy have to be measured out (
under this
head), the thus (
accumulated balance) was converted into a capital
and after hearing the existing scale of expenses in presence of this god, it was ordered that a
higher scale of expenses (
may be adopted). (
The following) is the
list of current daily expenses, drawn up according to the (
increased) scale,••• of
Tiraimūr and the merchants (
nagarattār) of
Tiruviḍai-marudil being present, under the orders of the officer
Śiṟṟiṅgaṇuḍaiyāṉ Kōyil Mayilai alias
Parāntaka-Mūvēndavēḷāṉ who scrutinizes the sacred temple business.
(L. 4.) Twelve
nāḻi of pounded rice of superior paddy for the sacred
rice-offering to the god in the early morning; fifteen
nāḻi for the sacred
rice-offering at midday; and one
nāḻi [of rice] for the
bali at midday; twelve
nāḻi for the sacred rice-offering in the night and [one
nāḻi] of rice for the
bali at night; eight measures for the sacred rice-offering at midnight. To (
the
god)
Piḷḷaiyār Gaṇapati, two measures for the sacred rice-offering in the
early morning; two measures for the sacred rice-offering at midday; thus in all •••••
fifty-three
nāḻi for the [sacred] rice-offering••• and (
one) tūṇi, (one)
padakku and five
nāḻi of rice••• four
nāḻi and one
uri daily of
good
dhall and one
uri of
dhall for
Piḷḷaiyār. The sundry spices
(
required) every day (
were): (one) āḻākku of pepper and (
one) uḻakku
of mustard; the daily vegetable-offering
(
consisted of) one
kāykkaṟi-amudu, one
puḷiṅgaṟi-amudu and (
one) porikkaṟi-amudu; four
and a half
palam of sugar-offering daily; twenty plantain fruits every day; (
one)
nāḻi and (
one) uri of ghee offering daily; eight
nāḻi of curd offering
daily; a daily offering of eighty areca-nuts; three
paṟṟu of choice betel-leaf
offering; chunam-(
nīṟṟu) offering; and salt-offering. This is how the
scale of expenses was drawn up. May this be under the protection of all
Māhēśvaras as
long as the moon and the sun (
endure)!
No. 204.——ON THE NORTH WALL OF THE CENTRAL SHRINE IN THE NAGESVARASVĀMIN TEMPLE AT
KUMBAKONAM.
This is dated in the 5th year of Parakēsarivarman who took the head of
the Pāṇḍya king and records a gift of gold by a female-servant of the palace, who
was living in the quarter of Tañjāvūr called Paḻaiya-vēḷam, for feeding
a śivayōgin in the temple of Tirukkīḻ-kōṭṭam in
Tirukkuḍamūkkil. The names Tiruk-kuḍamūkkil and
Tirukkīḻ-kōṭṭam occur in the Dēvāram and refer respectively to
Kumbakōṇam and the Nāgēśvara temple. Śivayōgin is a technical term
and is explained in a recent commentary on the Kriyākramadyōtikā as the name of a
Śaiva worshipper who “at the approach of death bathes his body in ashes, utters certain
Śaiva mantras and worships the liṅga on his chest.”
TEXT.
1 svasti śrī [||*] pāṇṭiyaṉṟalaikoṇṭa k[o]-
2
pparakesarivanmaṟku
[yā*]ṇṭu 5 āvatu vaṭakaraip-3
pāmpūrṉāṭṭu[t] tevatānam tirukkaṭamukkil tirukki-4 [ḻ]kkoṭṭattu paramasvāmikoyilil ut-
5 tamāgram 1 oru kalam uṇpatāka tañcāvūr kū-
6 ṟṟattu tañcāvūr (paḻaya) paḻaiyaveḷat-
7 tu peṇṭāṭṭi perayaṉ tiripuvaṉa-
8
cuntari vaiytta poṉ 85 [pa]cukkum9 viṟṟukkuṭutta nilamāvatu mulaparuṭaip
10 perumakkaḷom nāṅkaḷ abhiṣekadatṣi-
11
ṇa peṟṟu ipperumāḷukku viṟṟukkuṭut-12 ta melkāviri nilam ivaṉukku viṟṟukku[ṭu*]t-
13 ta i[v*]vaṟumā ceykkum kiḻpāl[ke]llai
14 kāṭaṉācca[ṉ*] viḷakkukku vaitta nilattukku me-
15 ṟkkum ipperumāḷ nilattukkey vaṭakku-
16 m ipperumāṇilattukke kiḻakkum eri[yi*]-
17 l ellaivarampukkut teṟkum āka ivvā-
18 ṟumācceyāl oru śivayogikku 5
kkaṟi-
19 yum oru piṭi neyyum vāḻaippaḻamum ca-
20 ṟkka[r*]aiyumiṭṭa tayirumaṭṭi [ca]ntrādityavaṟ
21 uṇpatāka |-
TRANSLATION.
(Line 1.) Hail ! Prosperity ! In the 5th year (of the reign) of king
Parakēsarivar-man who took the head of the Pāṇḍya
(king), Pērayaṉ Tribhuvanasundari, a palace-woman (peṇḍāṭṭi)
(living) in the (quarter called) Paḻaiya-vēḷam at
Tañjāvūr in Tañjāvūr-kūṟṟam, deposited 85 (pieces) of
superfine gold for feeding (a śivayōgin) with one plate of sumptuous meal in the
temple of the great lord of Tirukkīḻ-kōṭṭam at Tirukkuḍamūkkil, a
dēvadāna (village) in Vaḍagarai Pāmbūr-nāḍu.
(L. 8.) For this (gold), we, the big men of the mūlaparuḍai (assembly), sold to
this lady the land in Mēlkāviri which we had acquired as abhishēkadakshiṇā
and had (already) sold to this god.
(L. 13.) This six mā of cultivable land whose eastern boundary was to the west of
the land granted for a lamp by Kāḍaṉ Āchchaṉ, to the north of the land of this
same god, to the east of the land of this same god and to the south of the
demarcation ridge in the tank,——this six mā of cultivable land thus (marked out)
shall be utilised for feeding, till the moon and the sun (endure), one
Śivayōgin with five vegetables, one piḍi of ghee, plantain fruits, and curds
sweetened with sugar.
No. 205.——THE TIRUVALANGADU COPPER-PLATES OF THE SIXTH YEAR OF RAJENDRA-CHOLA I.
The subjoined set of copper-plates discovered so early as September 1905, has been fully
described in the Director-General's
Archaeological Survey Report for 1903-04, pp.
233-5. Its contents are discussed in the
Madras Epigraphical Report for 1916, Part II,
paragraphs 11 to 20. The plates and the massive seal
on which they are hung
weigh 8 maunds, 2 visses and 20 palams and are thus nearly three times as heavy as the
Paiṭhaṇ record of A.D. 1272 pronounced by Dr. Fleet to be an epigraphic curiosity in respect
of its weight.
The
Tiruvālaṅgāḍu plates consist of thirty-one
copper-sheets; whereas the so-called larger Leyden plates of the same dynasty already
published
contain only twenty-one. The former supply also more information
about the early
Chōḷa kings than the latter. An earlier set of
Chōḷa
copper-plates issued by king
Uttama-Chōḷa Madhurāntaka, the grand-uncle of
Rājēndra-Chōḷa I., has been published above.
A set of still
earlier copper-plates was recently discovered by Mr. T.A. Gopinatha Rao at Anbil. They belong
to the time of
Sundara-Chōḷa Parāntaka II., the father of
Rājarāja I.,
and are being edited by him in the
Epigraphia Indica.
The Sanskrit and Tamil portions of the
Tiruvālaṅgāḍu grant were written
at different periods, as has been already pointed out by Mr. Venkayya,——the latter at
the time to which the inscription refers itself and the former about at least a decade
later. A detached inscription written in continuation of the Sanskrit portion on sheet
Xa and continued on (
Xb), is stated by Mr. Venkayya to be a later addition.
It registers a grant made to the shrine of the goddess at
Tiruvālaṅgāḍu, perhaps contem-poraneously with the grant of
Paḻaiyaṉūr to the temple of
Mahādēva (
Śiva) of that place, but
put into writing
long after. The characters of the detached record are paleographically
at least one or even two centuries later than the characters of the
Paḻaiyaṉūr
grant and it is difficult to explain why a gift made to the shrine of the goddess in the 6th
year of
Rājēndra-Chōḷa I. must have been kept without being reduced to writing for
such a long period. In this connexion it deserves to be noted that separate shrines of
goddesses in Śiva temples are, generally, of much later origin than the original Śiva temples
themselves and that in the stone inscrip-tions registered on the walls of the
Tiruvālaṅgāḍu temple the shrine of the goddess is referred to for the first time
only in a record of the 10th year of
Tribhuvana-chakravartin
Rājādhirāja II.,
i.e., in A.D. 1173——clearly 155 years after the date of the
subjoined copper-plate grant.
The tradition of the place Tiruvālaṅgāḍu intimately connects it with
Ammai or Kāraikkāl-Ammai, a great devotee of Śiva who, under the orders of
that god, put on a dreary emaciated appearance and worshipped his dancing form at
Tiruvālaṅ-gāḍu. The name Ammai-Nāchchiyār which occurs in
the detached inscription on plate XVI as a name of the goddess of the temple does not so appear
in the stone records of Tiruvālaṅgāḍu. No. 469 of the Madras Epigraphical
Collection for 1905 calls her Periya-Nāchchiyār; in another record her name
occurs as Vaṇ-ḍārkuḻal Nāchchiyār (No. 497 of 1905), which is still
current in its Sanskrit form Bhramarālakāmbā. The god himself is named
Ammaiyappa in v. 129. He was perhaps so named on account of his being kind as a father
to his devotee Ammai or Kāraikkāl-Ammai. Both the names
Paḻaiyaṉūr (or Paḻaṉai) and Tiruvālaṅgāḍu occur in the
Dēvāram hymns. In the hymn sung by Sundaramūrti-Nāyaṉār the goddess is
referred to as Vaṇḍār-kuḻali-Umainaṅgai and the god himself as
Paḻaiyaṉūr-Ammā. It is not impossible that in the names Ammaiyappaṉ and
Ammai-Nāchchiyār, Ammā is synonymous with the god of Tiruvālaṅgāḍu.
The story of Kāraik-kāl-Ammai is not referred to in the Dēvāram
so called. But the eleventh Tirumuṟai of the sacred collection which describes the god
at Tiruvālaṅgāḍu was the com-position of Kāraikkāl-Ammai
herself and the place of honour is given to it as mūttattiruppatikam.
The
praśasti of the
Chōḷa family conveyed by the Sanskrit portion of the
grant (vv. 1 to 137) consists of 271 lines and is mostly Puranic.
In verse 4
are introduced the Sun and
Manu, the latter of whom was produced from the Sun by
concentration of mind. His son was
Ikshvāku (v. 5); his son
Vikukshi (v. 6);
his son
Purañjaya (v. 7) surnamed
Kakutstha (v. 8); his son
Kakshīvat (v. 9) and his son
Aryaman (v. 10). In this family
was born
Analapratāpa (v. 11); in his family was born
Vēna; and his son
born from the right arm was
Pr̥thu (vv. 12 and 13). In his family was born
Dhundhumāra, so called on account of his having killed the demon
Dhundhu (v.
14). In (his) family was born
Yuvanāśva (v. 15); his son was
Māndhātr̥
who ruled the earth as far as the
Lōkālōka mountain (v. 16); his son was
Muchukunda who, by killing the demon
Kālayavana, pleased the
god
Mukunda,
i.e.,
Vishṇu (v. 17). In (
his) family was born
king
Vaḷabha who founded the city of
Vaḷabhī (v. 18);
his son was
Pr̥thulāksha who set the moun-tain
Mandara whirling
in the ocean for securing nectar (v. 19); his son was
Pārthiva-chuḍāmaṇi (v. 20). In (
his) family was born
Dīrghabāhu (v.
21) and then came
Chandrajit (v. 22); his son was
Sāṅkr̥ti who became the emperor at the close of the Kr̥ta age (v. 23). In that
family was born
Pañchapa (v. 24)
; in his family was born
Satyavrata who conquered
Kāśirāja, the king of
Vāraṇāsi
(
i.e., Benares) (v. 25) and acquired the title
Rudrajit (v. 26) by conquering
Rudra in battle. In that family was born
Śibi; an ornament of his family was king
Marutta who was an immediate predecessor of the
Pāṇḍavas
(vv. 27 and 28). In his family was born
Dushyanta; his son was
Bharata and
his son was
Chōḷa after whose name the Solar race on this earth became known as
Chōḷa (v. 29) and who ruled the
Chōḷa country which was abundantly rich
(v. 30).
Chōḷavarman's son was
Rāja-kēsarivarman and
Rājakēsarin's son was
Parakēsarin (vv. 30 and 31). These two names were
used as titles alternately by the
Chōḷa kings in the order of their coronation (v.
32).
Parakēsarin's son was
Chitraratha; his son was
Chit-rāśva and his son,
Chitradhanvan (v. 33). It is stated that this last
king
Chitra-dhanvan brought into his dominions the river
Kavērakanyakā,
i.e., Kāvērī, just as
Bhagīratha brought into the
earth
Gaṅgā, the river of the gods (v. 35). In that family was born
Suraguru entitled
Mr̥tyujit (v. 36). In his family was
born
Chitraratha who bore the title
Vyāghrakētu after his banner on which
was the figure of a tiger. He also bore as an ornament on his head the flowers of the
dhātakī (v. 37).
His son was
Narēndrapati who became king
at the end of the Trētā age. His son was king
Vasu entitled
Uparichara on
account of his having received a celestial car from Indra by which he moved about in all
directions (v. 39). In his family was born
Viśva-jit at the close of the
Dvāpara age (v. 40). Thus verses 4 to 40 supply names of kings who ruled in the Kr̥ta,
Trētā and the Dvāpara ages and as such can hardly be of any interest to the student of
history, excepting perhaps the euponymous name
Chōḷa and the titles
Rājakēsarivarman and
Parakēsarin of the Trētā age.
Coming to the rulers of the Kali age, the first king mentioned is
Perunatkiḷḷi who was born in this same family and was highly learned (v. 41). In his
race was born
Kalikāla who renovated the town of
Kāñchī with gold and
established his fame by constructing flood-embankments for the river
Kāvērī. The
poet explains the name
Kalikāla as ‘the god of Death (
Kāla)’ either to the
Kali age or to the elephants (
kari) of his enemies (v. 42). Evidently here, the
tradition recorded in Tamil literature that the name
Karikāla ‘the burnt-leg’ was
derived from an accident which happened to the king while yet he was a boy, was either not
known or was purposely ignored by the
[?]logist. In that family was born
Kōchcheṅgaṇṇāṉ whose former birth as a spider and deep devotion to Śiva are
described in verse 43. The story of
Kōchcheṅgaṇṇāṉ is found in the
Periyapurāṇam under the name
Kōchcheṅgaṭchōḻa-Nāyaṉār. He is there
stated to have been the son of
Śubhadēva and
Kamalāvatī and to
have constructed many Śiva temples in the
Chōḷa country. The classic Tamil poem
Kaḷavaḻi, which is devoted to the history of his life, describes his defeat of the
Chēra king at
Kaḻumalam. In the family of
Kōchcheṅgaṇṇāṉ was
born
Vijayālaya who took possession of
Tañchāpurī (
i.e., Tanjore)
and there consecrated the goddess
Niśumbhasūdanī (vv. 44-46). With
Vijayālaya commences a regular genealogy of the
Chōḷas whose capital was
Tanjore. The earlier
Chōḷas of literature whose traditional capital was
Uṟaiyūr and who preceded
Vijayālaya must have been in a decadent condition
serving in some subordinate capacity under the powerful Pallavas. A Telugu branch of them
ruling perhaps independently over a small tract of country in the Cuddapah district called
Chuḷiye, is referred to by Hiuen Tsiang.
Vijayālaya ‘the abode of Victory’
must have revived the fallen
Chōḷa line and taken Tanjore either directly from the
Pallavas or from their feudatories who were then occupying that part of the
country.
His son
Ādityavarman conquered the Pallava king
Aparājita in battle and took possession of his country (vv. 47-49). This was the
Toṇḍai-maṇḍalam which
Āditya is known to have subdued.
His son
Parāntaka was a devotee of Śiva. He drove the Pāṇḍya king
into the sea and carried his conquests even into
Siṁhaḷa (Ceylon) (vv. 50-52). This
explains the titles
Madirai-koṇḍa and
Madu-raiyum-Īḻamum-konḍa often found added to the name of
Parāntaka in
inscrip-tions. This
Parāntaka is further stated to have built the golden
hall called
dabhrasabhā (at Chidambaram) and thereby excelled
Kubēra, the
friend of Śiva (v. 53). The larger Leyden plates, on the other hand, state that he only
covered it with gold. His son
Rājā-ditya defeated king
Kr̥shṇarāja in battle and went to heaven (v. 54). The reference here is evidently
to the battle of
Takkōlam in which the Rāshṭrakūṭa
king
Kr̥shṇa III. and his Gaṅga feudatory
Būtuga jointly defeated and
killed
Rājāditya who was fighting from the back of an elephant as stated in the
Leyden grant. The summary way in which
Rājāditya has been disposed of by the author
of the
Tiruvālaṅgāḍu plates shows that probably he did not succeed to the throne,
although the Leyden plates explicitly state that after the death of
Parāntaka,
Rājāditya “ruled” the kingdom.
Rājāditya's brother,
Gaṇḍarāditya next became king (v. 54). The Leyden plates say of him that he
produced a son called
Madhurāntaka and founded a town after his own
name on the northern bank of the river Kāvērī.
The next king mentioned is
Arin-dama (v. 55) whose exact relationship to
Gaṇḍarāditya is
not specified. But it is known from the Leyden plates and from other inscriptions that
Arindama (
Ariñjaya, Ariñjiga or
Arikulakēsari) was the third son
of
Parāntaka. His rule was evidently neither famous nor long. From the
Mēlpāḍi inscription published at page 26f of this volume, we learn that
Rājārāja I. erected the Śiva temple called
Aṟiñjīśvara (the modern
Chōḷēśvara) as a
paḷḷippaḍai (tomb-shrine) to his grandfather
Ariñjaya who was also known as
Āṟṟūr-tuñjinadēva. Āṟṟūr where
Ariñjaya appears to have died must be distinct from
Toṇḍaimāṉ-Āṟṟūr
where
Āditya I. is stated to have died (
Madras Epigraphical Report for 1907,
page 71, paragraphs 29 and 30). Then came
Sundara-Chōḷa or
Sundara-Chōḷa
Parāntaka (II.) who was very famous. Five verses (56 to 60) are devoted to his praise. Of
Sundara-Chōḷa the Leyden plates state that at a place called
Chēvūra he
fought a great battle and caused rivers of blood to flow. This
Sundara-Chōḷa's son
was
Aruṇmoḻivarma (vv. 61-63). After the death of
Sundara-Chōḷa (v. 64)
his wife
Vāṉavaṉ-Mahādēvī is stated to have abandoned her people and
followed her husband to heaven (vv. 65 and 66). His son
Āditya next ruled the earth,
killed the Pāṇḍya king in battle and placed his head high. up as a pillar of victory in his
capital (vv. 67 and 68). This Pāṇḍya king is stated in the Leyden plates to be
Vīra-Pāṇḍya. We also learn from the same plates that
Āditya II. had the
other name
Karikāla. Immediately after the death of
Āditya,
Aruṇmoḻivarmaṉ (called
Rājarāja in the Leyden grant) was requested by his
subjects to succeed to the throne but he desired it not while his paternal uncle still coveted
his dominions (v. 69). This statement which indicates a probable dispute about the succession
to the throne immediately after
Āditya-Karikāla (II.) is not referred to in the
Leyden plates. These latter state that
Madhurāntaka, the son of
Gaṇḍarāditya, succeeded straightway after the death of
Āditya. Perhaps we
have to give credence to the information furnished in the
Tiruvālaṅgāḍu plates and
accept that while by right the succession was
Rāja-rāja's, he
voluntarily permitted his uncle
Madhurāntaka to rule the kingdom, on the
understanding that he would himself be chosen for the office of the heir-apparent (v. 70).
Madhurāntaka ruled the kingdom virtuously as a pious devotee of Śiva (v. 71). After
Madhurāntaka, Aruṇmoḻivarmaṉ was installed in the administra-tion of
the kingdom amidst the rejoicings of his people (v. 72). His
digvijaya or the con-quest of the quarters and the
tulābhāra, i.e., ‘weighing oneself against gold’
are mentioned in verses 74 and 75. The conquest of the quarters began with the south (v. 76).
Rājarāja conquered first the Pāṇḍya (king)
Amarabhujaṅga while his
commandant (
daṇḍanātha) captured the impregnable fortress of
Viḷinda whose
moat was the sea (vv. 78 and 79) The latter officer also crossed the ocean by ships and
destroyed the lord of
Laṅkā (Ceylon) (v. 80).
Aruṇmoḻivarmaṉ's
ocean-like army next defeated
Satyāśrya who fied away to avoid misery. “Being
produced of Taila (
oil) this (
slipping away) was but natural in him” (v. 81) says
the poet, thereby indicating that
Satyāśraya who was defeated by
Rājarāja
was the son of
Taila II. He also killed the faultless Āndhra king
Bhīma for
the mere reason that the latter had killed by a powerful club a certain
Rājarāja,
his namesake, who was an expert in war (v. 82). This statement makes it clear that
Rājarāja unnecessarily interfered in the politics of the Āndhra country, by killing
a king called
Bhīma. This
Bhīma and the
Rājarāja killed by him have
not been identified.
Rājarāja next conquered the
[Kēraḷa]
country which was the creation of
Rāma (
i.e.,
Paraśurāma) and also
subdued in battle successively the
Gaṅga, Kaliṅga, Vaṅga, Magadha, Āraṭṭa, Oḍḍa,
Saurāshṭraka, Chāḷukya, and other kings (v. 84). This list of
Rājarāja's
conquests, though by no means impossible, is yet exaggerated when it includes names like those
of
Magadha and
Saurāshṭraka. According to the Leyden plates
Rājarāja I. was known by the title
Rājāśraya. Rājarāja's son was
Madhurāntaka (v. 85) who backed up by a powerful army turned his attention to the
conquest of the quarters (
digvijaya) (v. 89). This king called
Uttama-Chōḷa
(II.) started to the south as usual
with a desire to conquer the Pāṇḍya
king (v. 90). The commander of his forces (
daṇḍanātha) so struck the Pāṇḍya that
the latter ran away from the land of Agastya and sought refuge in the
Malaya hill (v.
91). After taking possession of many a pure lustrous pearl of the Pāṇḍya king (v. 92),
Madhurāntaka placed there his own son
Chōḷa-Pāṇḍya for the protection
of the Pāṇḍya country and started westward (v. 93). For the first time in its history,
Kēraḷa, which was impregnable and unconquered, was entirely annihilated (vv. 94 to
97). The king after this returned to his capital and started afresh for the conquest of the
north (v. 98), having again appointed his son
Chōḷa-Pāṇḍya to
protect the western country (v. 99).
Rājēndra-Chōḷa entered
Kāñchī (
i.e., Conjeeveram) in his march against
Jayasiṁha of the
Taila family, the lord of the
Chāḷukyas (vv. 99——100). He thoroughly
routed him and his forces, thereby causing the ladies of the
Raṭṭa kingdom to shed
tears
(vv. 101-107).
Rājēndra-Chōḷa returned again to his
capital (v. 108). With the idea of bringing the river
Gaṅgā into his own country
through the strength of his arm he ordered his commander
to subdue the kings
occupying the banks of that river (vv. 109-110). From v. 113 it is inferred that
Rājēndra-Chōḷa also held the title
Vikrama-Chōḷa. The first king
conquered was
Indraratha of the Lunar race (v. 114).; next,
Raṇaśūra was
robbed of his prosperity and then
Dharmapāla. The commander of the
Chōḷa
army reached the Gaṅgā and got the most sacred water of that river carried to his master
Madhurāntaka (vv. 116-117). Meantime
Rājēn-dra Chōḷa himself
reached the river Gōdāvarī to meet his able General who had just brought the water of the
Ganges, after having defeated
Mahīpāla on the way (vv. 118-119). Here,
Rājēndra-Chōḷa is stated to have killed the wicked king of
Oḍḍa and to
have accepted as tribute from the surviving claimant, many rutting elephants
(v. 120). His next compaign was against
Kaṭāha (v. 123). He then constructed in his capital the tank called
Chōḷagaṅgam which was
composed of the waters of the Gaṅgā river, and established it there as a memorial pillar of
his victory (v. 124). These conquests of
Rājēndra-Chōḷa are mostly recorded in the
historical introductions to his Tamil inscriptions dated from and after the 13th year of his
reign.
It may here be noted that the Tamil introduction given in lines 131 to
142 below is naturally the shorter one, since it belongs to the 6th year of the king's reign;
and since it does not include a list of all the conquests mentioned above, it has been
suggested that the Sanskrit portion of the grant which includes the conquests of the later
years must be a subsequent addition.
Being encamped at
Muḍigoṇḍaśōḻapuram, king
Madhurāntaka deputed his
minister
Jananātha, the son of
Rāma, in the 6th year of his reign, to grant
the village of
Paḻaiyūra to the temple of Śiva [at
Tiruvālaṅgāḍu] (v.
125). This
Jananātha is stated to have been a minister of
Madhurāntaka and
a crest jewel of the
Chāḷukyas (v. 127). The village
Purāṉagrāma,
(
i.e.,
Paḻaiyūra quoted above), which was granted to the god
Śiva
named
Ammaiyappa, was the ornament of the province of
Jayaṅgoṇḍa-Chōḷa-maṇḍalam and was situated in the dis-trict
Pāśchātyagiri (vv. 128-129). It was also called
Tiruvālaṅgāḍu and was bounded on three sides by
Siṁhaḷāntaka-chaturvēdimaṅgalam and on the fourth by
Nityavinōda-chaturvēdimaṅgalam (vv. 130-131). The
śrīmukha or the royal
order conveying the grant was written by
Uttamaśōḻa-Tamiḻadaraiyaṉ. Tirukkāḷatti
Pichchaṉ made the request (
vijñapti) on behalf of the temple and
Araṉ-eṟi, son of
Māyāna, a native of
Maṅgalavāyil and of the
fourth caste, did the business of taking round the female elephant (
kariṇībhramaṇa),
etc., under orders of
Jananātha (vv. 132-135). The learned poet
Nārāyaṇa, son of
Śaṅkara and a devotee of Vishṇu, composed the grant
(v. 136).
Tirukkāḷatti Pichchaṉ and
Araneri, sons of
Māyāna, do
not appear in the Tamil portion of the grant described below.
Jananātha of the
Sanskr̥t portion is identical with
Narākkaṇ Mārāyaṉ Jananāthaṉ
alias Rājēndraśōḻa-Brahmādhirājaṉ who together with three other
officers of the king issued the order to execute the grant of
Paḻaiyaṉūr to the
Śiva temple of
Tiruvālaṅgāḍu. Uttamaśōḻa-Tamiḻadaraiyaṉ is identical with
Nārā-yaṇaṉ-kaṟṟaḷi alias
Uttamaśōḻa-Tamiḻadaraiyaṉ mentioned in l. 276 of the Tamil portion.
The Tamil portion of the grant consists of 524 lines engraved on twenty-one copper-plates.
The first 145 lines are actually taken up by the order issued under the authority of the king
by his ministers and other officers. The next 281 lines contain a detailed description of the
boundary line. The last 98 lines state the conditions and privileges with which the village was
granted as a
dēvadāna to the temple and supply the names of the artisans who engraved
the grant. The order was addressed to the headmen of the districts, the headmen of the
brahmadēya villages and the residents (
ūrār) of the
dēvadāna,
paḷḷichchanda, kaṇimuṟṟūṭṭu, veṭṭippēṟu and
aṟa-chchālābhōgam villages in
Mēṉmalai-Paḻaiyaṉūr-nāḍu, a
subdivision of
Jayaṅgoṇḍaśōḻa-maṇḍalam. This classification seems
apparently to distinguish the revenue villages of the State from those granted to Brāhmaṇas,
temples,
Jaina shrines,
Jaina teachers, and service-
inams and
charitable feeding houses. The king being seated in his private room on the upper storey of his
palace at
Muḍigoṇḍaśōḻapuram ordered that
Paḻaiyaṉūr
in
Mēṉmalai Paḻaiyaṉūr-nāḍu which originally was a
brahmadēya of the
assembly of
Śiṅgaḷāntaka-chaturvēdimaṅgalam in
Naḍuviṉmalai
Perumūr-nāḍu should from the 6th year and the 88th day of his reign, cease to be a
brahmadēya and be included under
veḷḷāṉ-vagai villages. He also ordered that
in consequence the tax 598
kaḻañju and one
kuṉṟi of gold which it was paying
with
Śiṅgaḷāntaka-chaturvēdimaṅgalam must now be reduced but that unlike other
veḷḷāṉ-vagai villages, it must be made to pay as of old
the permanent
tax (in kind) of 3238
kalam 7 kuṟuṇi and 5
nāḻi of paddy together with 193
kaḻañju, 1 mañjāḍi and 1
mā of gold, including
paḷḷi and be given
over as a
dēvadāna to the temple of
Mahādēva at
Tiruvālaṅgāḍu.
Two executive (karumamārāyum) officers of the king and two arbitrating
(naṭuvirukkum) officers passed the order that the royal writ may be entered in the
account books just as it had been signed and issued by the four secretaries
(Ōlai-nāyakam) on the strength of a letter received from the officer who wrote the
orders of the king, evidently under his direct dictation. This order was further supported by
the approval and signature of three chief executive officers. Accordingly on the 90th day of
the same year, two officers of the department of taxes (puravuvaritiṇaikkaḷam), and
the officers called varippottakam, mukaveṭṭi, varip pottaka-kaṇakku, variyiliṭu,
paṭṭōlai and kīḻmukaveṭṭi being present, the necessary entries were made
in the registers.
Two other officers and a third, perhaps a non-official, were also appointed to
superintend the ceremony of going round the granted village and its hamlets accompanied by a
female elephant (
piṭicūḻntu paṭākai naṭakkiṟatu or in Sanskrit
kariṇībhramaṇa). In lines 128-145, we are told that the residents of the district who
had also received a royal order to co-operate with the above said officers in walking round the
hamlets accompanied by the female elephant, in planting boundary stones and milk-bush and in
drawing up the gift deed, met together, went in advance to receive the royal order
(tirumukam) placed it on their heads and making due obeisance to it, walked round the
hamlets of
Paḻaiyaṉūr. A short eulogy of the king in Tamil is here inserted in
lines 131 to 142. The king is stated to have conquered with his great war-like army
Iḍaittuṟai-nāḍu, Vanavāsi of exten-sive forests,
Koḷḷippākkai and
Maṇṇaikkaḍakkam, to have captured the crowns of the
king and queen of
Īḻam (Ceylon), the beautiful crown and other jewels which
the Pāṇḍya king had deposited with the king of
Īḻam (Ceylon), the whole island of
Īḻa-maṇḍalam, the crown and the garland of the Kēraḷa king and many
‘ancient islands’ in the sea.
Iḍaittuṟai-nāḍu which was for a long time identified
with the country comprising the small taluk of Yeḍatore in Mysore, has now been satisfactorily
proved by Dr. Fleet to be the Raichūr doab.
Koḷḷippākkai has
been identified by Mr. Lewis Rice with
Kulpak in the Nizam's Dominions.
It is not unlikely also that
Maṇṇaikkaḍakkam grouped with the two
above names, may have to be identified with
Mānyakhēṭa (Māḷkhēḍ) in the Nizam's
Dominions though hitherto it has been taken to be Maṇṇe in the Mysore State.
Rājēndra-Chōḷa's seizure of the crowns of the Pāṇḍya, Ceylon and Kēraḷa kings
must have earned for him the title
Muḍi-goṇḍa Chōḷa which title he
appears to have commemorated by founding the town called
Muḍigoṇḍachōḷapuram.
The circumambulation of the village by the officers and the district people, accompanied by
the female elephant is detailed in the point-to-point description of the boundary line, which
commences with l. 145. The eastern boundary touched the villages,
Perumūr, Kūḷapāḍi, Nāraipāḍi, Maṅgalam and
Maṇaiyil, all of which
are stated to have been hamlets of
Śiṅgaḷāntaka-chaturvēdimaṅgalam.
The southern boundary similarly touched the villages
Maṇṇālaiyamaṅgalam and
Toḻugūr which were also hamlets of
Śiṅgaḷāntaka-chaturvēdimaṅgalam and
Kūṭṭukkumuṇḍūr which was a
hamlet of
Nittavinōda-chaturvēdimaṅgalam. Incidentally in
the description of this boundary line, reference is made to the high road leading from
Tirup-pāśūr to
Mērppāḍi alias
Rājāśrayapuram which is of much interest, if by high-road
(peruvaḻi) is
meant, as at present, a broad and metalled avenue road used by men and wheeled traffic. The
western boundary touched the villages of
Kīrainallūr, Śakkaranallūr,
Kāraippākkam, Midugūr——all hamlets of
Śiṅgaḷān-taka-chaturvēdimaṅgalam and
Āṉaippākkam and
Mullaivāyil,
hamlets of
Nittavinōdachaturvēdimaṅgalam. The northern boundary touched
the villages of
Uppūr, Gaṅgaṉērippaṭṭu, Pōḷipākkam and
Kayaṟpākkam which were also hamlets of
Śiṅgaḷāntaka-chaturvēdimaṅgalam.
The inscription closes with a list of privileges (
parihāra) which, being a
royal prerogative, were transferred from the king to the temple of
Tiruvālaṅgāḍu,
on the village
Paḻaiyaṉūr being converted into a
dēvadāna. The list
consisted of several fees, taxes and tolls such as
nāḍāṭchi, ūrāṭchi, vaṭṭiṉāḻi,
pidānāḻi, vaṇṇāra-pāṟai, kaṇṇālakkāṇam, kuśakkāṇam, iḍaipāṭṭam, tari-iṟai,
taragu (or
taragu-pāṭṭam),
taṭṭār-pāṭṭam, maṉṟu-pāḍu, māviṟai,
tīyeṟi, viṟpiḍi, vālamañjāḍi, nallāvu, nallerudu, nāḍukāval, ūḍupōkku,
ilaikkūlam, nīrkūli, ulgu and
ōḍakkūli. As I have stated elsewhere it is
doubtful if all these terms have to be taken as referring to regular sources of revenue to the
State or are to be considered mostly as obligatory services which the king alone could enforce
on the people for his personal enjoyment. The list is not exhaustive. The Kāśākuḍi plates
mention under
parihāras a larger number of items. There also it is stated that the
palace resigned them in favour of the donee.
The Leyden plates repeat almost
all these terms under
parihāras but mention
tarippuḍavai instead of
tari-iṟai and add the new term
āṭṭukkiṟai. The Vēlūrpāḷaiyam and the
Taṇḍandōṭṭam plates published above add the terms
puṟavu-poṉ, tirumukkāṇam,
taṭṭukkāyam, īḻampūṭchi, iḍaippūṭchi (perhaps same as
iḍaippāṭṭam),
kūlam (perhaps same as
ilaikkūlam),
pāṟaikkāṇam
paṭṭinaśeri, ulaviyakkūli, ūreṭṭu, aṅgāḍikkūli, kaḍaiyaḍaikkay and
uppu-kōrchchaigai. A set of
vyavasthās
(
i.e., conditions of grant) were also imposed on the donee. Here again the exact import
of these conditions has not been properly understood. Some have taken it to be only permissive
rights just like the privileges mentioned above, granted to the donee; but it would
look apparently to be different when we see that permission to build houses of bricks,
to dig wells, to plant coconut trees in rows, or to plant sweet-scented
verbina, may
not generally have required a license. Still such are the conditions (
vyavasthā)
mentioned
viz., that mansions and large edifices shall be built of burnt
bricks; wells and reservoirs shall be dug; coconut trees shall be planted in groves;
maruvu,
dama-nagam, iruvēli, śeṇbagam, red-lilies, mango, jack, coconut, areca and
such other trees shall be put in and planted; large oil-presses shall be set up and that
toddy-drawers shall not climb the coconut and palmyra trees within the boundaries
of the granted village. One or two other
vyavasthas regarding the irrigation of lands
also deserve to be noted. Usually the distribution of water for irrigation in each village
appears to have been fixed by some common understanding. This allotted quantity of water,
the grant states, shall be utilised by digging canals. Cultivators to whom the canal is not
intended shall not cut open branch channels from it, nor bund up the water, nor raise it by
small piccotas, nor bale it out by baskets; and those who have the right shall make the most
economical use of the water without wasting it.
Canals flowing across other
villages to irrigate the lands of this village and
vice versa shall be permitted to flow
over the boundary line and to cast up silt.
Besides, the embankments of tanks
shall be allowed to be raised within their limits, so that they may hold the maximum quantity
of water.
The grant thus set forth was given effect to by the district people (nāṭṭōm)
of Paḻaiyaṉūr, an officer of the department of taxes and two others, one of whom
according to l. 120 was an executive officer of the king. The same was also done by the
assembly of Śiṅgaḷāntaka-chaturvēdimaṅgalam, represented by the
Karaṇattāṉ of that village; by the villagers (ūrōm) of
Paḻaiyaṉūr and the assembly of Nittavinōda-chaturvēdimaṅgalam.
The grant was entered in the accounts in the 7th year and the 155th day of the king's reign,
there being present on the occasion the officers already mentioned, together with some others.
Four Sanskrit verses with which the inscription ends supply the names of the four sculptors of
Kāñchīpura who belonged to the Hōvya or Ōvī family, viz.,
Ārāvamurta (i.e., Tamil Ārāvamudu) his two brothers
Raṅga and Dāmōdara and his son Purushōttama.
There are three dates given in the Tamil portion of the inscription. The first which occurs
in line 6 was the eighty-eighth day of the sixth year when perhaps the king orally ordered the
release of Paḻaiyaṉūr from being a brahmadēya of Śiṅgaḷān-taka-chaturvēdimaṅgalam, its inclusion as a veḷḷāṉ-vagai and a
dēvadāna, and its permanent settlement. The second date, viz., the ninetieth
day of the sixth year which occurs in line 62, was actually the day on which the written order
was issued under the signature of the several officers of the king and was perhaps also entered
in the books of the issuing office. The third date which occurs in line 517 and is one
year and 65 days later than the second date was evidently the date on which the grant
was executed and the necessary entries made in the account books of the villages
concerned. The long delay in the execution of the king's order must have been due either to
the complicated system of administration or to the details of procedure adopted in
separating Paḻaiyaṉūr from Śiṅgaḷāntaka-chaturvēdimaṅgalam.
I.——SANSKRIT TEXT.
Plate Ia.
1
svasti śrīkaṇṭhakaṇṭhābharaṇabhujagarāṭamūddhi
māṇikyamaddhye dr̥ṣṭvā-2 tmīyāṃ salajjā pratikr̥timaparāmaṃganāṃ śaṃkamānā [|*]
āśleṣālo-
3 lanrittaṃ kr̥tacaraṇanatiprārtthanam vo bhavānī diśyāt paśyantyadhī-
4 rannijapatimaniśaṃ serṣyamarddhekṣaṇena || [1*]
vīraśrīrājahaṃsīviha[ra*]-
5 ṇasarasī vidvadambhojabhānurdr̥ṣṭārtthamārggadvayapathikama-
6 hālokasārtthaikanāthaḥ [|*] sarvvakṣatrādhināthassakalaguṇa-
7
maṇiśreṇijanmāmburāśīrvviśvakleśāpahārī cirama-8 vatu mahīma[ṇḍa]lañcoḷavaṃśaḥ || [2*] pañcāśadeva lipayaḥ pa-
9
rivr̥ttasaṃkhyāssaṃkhyāmatītya ravivaṃśaguṇā pibhānti [|*]
etai-10
rahaṃ kathamamūṃ kathayāmi mahyammātassarasvati lipīraparā pidhe-11
yāḥ || [3*] āsīt trilokīnayanam vivasvān sarvvakṣitiśāṃkurajanmabhūmiḥ [|*]12
ādyo nr̥pāṇāmmanurāvirāsīdanvartthanāmā mananādamuṣmān
||[4*] ikṣvā-13 kussamajani tasya sūnuruccairvvitrastatridaśaripurmmahāhaveṣu [|*] ma-
14
gnāpi sphuṭamamale yaśaḥpayodhau yasyāgādatimahatīṃ mudantrī-15 lokī || [5*] sakalajaladhivīcīmesvalālaṃkr̥tāyāḥ patiravaniyuvatyā-
Plate Ib.
16
stattanūjo vikukṣiḥ [|*] namadakhilanr̥pendravrātamauliprabhābhirvviraci-17 tacaraṇābjo vīryyavānāvirāsīt ||[6*] tasyājani
prathitavikramaśauryya-
18 rāśirnnāmnā purañjaya iti kṣitipastanūjaḥ [|*] yasyākhilañjagadavāpya
ya-
19 nnovikāsaśvetātapatramatiriktamabhūdakhaṇḍam || [7*] vr̥ṣabharūpadharasya
harerasau
20 kakudi yat sthitavānnidhirojasām [|*] yudhi jaghāna suretarasainikānaja-
21
ni tena kakusthasamāhayaḥ || [8*] tataputram
vimalasitātapatracandracchā-22
yāstakṣatitalatāpamāmananti [|*]
kakṣīvatkṣitipatimakṣata-23 pabhāvaṃ gandharvvaissurasadaneṣu gītakīrttim || [9*] aryyamā
nijabhujā-
24
calamanthakṣobhitārajaladherhr̥talakṣmīḥ [|*] tasya
sūnurajani-25
ṣṭa viśiṣṭhastūyamānamahimā jagadīśaḥ || [10*] ajiniṣṭa
cāpaguṇasr̥ṣṭabhujadru-26 majapratāpadahanāstaripuḥ [|*] analapratāpa iti tasya kule nr̥patiḥ
pratīta-
27 mahimā jagati ||[11*] tasyānvavāyāmbudhipūrṇṇacandro babhūva venaḥ
kṣitipāgra-
28
gaṇyaḥ [|*] tasyātmajaḥ pārtthīvasārtthanāthaḥ pr̥thuḥ
pr̥thuśrīrabhavannarendraḥ || [12*] vena-29
sya dakṣiṇabhujātmathītātmunindrairyyaḥ prādurāsa kavacī
dhr̥taratnamauli[ḥ] [|*]Plate IIa.
30 sajyandhanuḥ saśaramapratiśakti vibhrat dehī parākrama ivākramanāśanāya(ḥ) [||
13*]
31 atibalamasurannihatya dhundhuṃ samajani yo bhuvi dhundhumāranāmā [|*]
narapatiraya-
32 mapyamuṣya vaṃśe kṣitimakhilāmaśiṣadguṇaikadhām[ā*](ḥ) ||[14*] samajani
yuvanāśva-
33 statkule bhūmipālastapasi yaśasi satye sadguṇe cādvitīyaḥ [|*] saka-
34
labhuvanarakṣāvapramasya pratāpaṃ samanuta satatortthaṃ sarvva-35 lokassamantāt ||[15*] putrastasya prathitamahaso mānanīyasya mānyairmmā-
36 ndhātābhūddhr̥timatiratiśrīsarasvatyadhīśaḥ [|*]
lokālokakṣitibhr̥da-
37 vadhi kṣmāndayājanmabhūmī rakṣāśaktissvayamiva
cirammūrttimatyabhyara-
38
kṣat ||[16*] undāmāsurasainyarundhadivisatsenāniveśāvanavyāpārāhita-39 jāgarassurapatiprītyāptanidrāparaḥ [|*] tatsūnurmmucukunda ityajani
yassadyassako-
40 ponmi[ṣa]ccakṣu[rdda]gdhavidagdhakālayavanānandanmukundo nr̥paḥ ||[17*]
sāyakāgniśala-
41
bhīkr̥taśatruryyaścakāra vaḷabhīmalaghuśrīḥ [|*] sopyabhūtmahitavikramarāśīstatku-42 le vaḷabha ityuditākhyaḥ ||[18*] tasyāvirāsīt pr̥thulākṣanāmā
surāsuraughai[ra][bhi*]-
43 yācyamānaḥ [|*] pīyūṣasiddhyai pr̥thumandarādrim payonidhau yo
bhra[mayā*]-
Plate IIb.
44 ñcakāra || [19*] abhavat pārtthivacūḍāmaṇiriti tasyātmajaḥ prabhāvanidhiḥ
[|*] pāya[ya*]-
45 ti yo mukunde devānamr̥tammama[rdda] daityabalam || [20*] dī[rggha]bāhuratha
cakra[va*]-
46 rttyabhūt tatkulābharaṇamutt(ā)māgraṇīḥ [|*] yatpratāpadahanaṃ
satāmmanastāpa-
47
hāriṇammuśanti sūrayaḥ || [21*] gurudāraharanniśākaraṃ
suravidveṣibalañca durjja-48 yam [|*] jitavānabhavat sa candrajidvijayaśrīkulamandirannr̥paḥ ||[22*]
sāṃkr̥tiḥ kr̥tayuga-
49 sya virāme cakravarttyabhavadasya tanūjaḥ [|*] yo yaśaśśaśimarīcibhi-
50 ruccairanvarañjayadiḷāmiti citram || [23*] jitapañcaśaro vapurgguṇai-
51
rvvijayi pañcapa i[tyu]dīritaḥ [|*] adhipañca divo viḷamvayan sama-52 bhūt tatkulabhūṣaṇannr̥paḥ ||[24*] satyavratastasya babhūva vaṃśe
pitrā-
53 nuśiṣṭo hayamedhasr̥ṣṭam [|*] rakṣaṃsturaṃgañjitavān balena sa
vāraṇā-
54
sīpatikāśirājam || [24*] cāpanīryyaditaretarabāṇavrātaghaṭṭanasamuddhatava-55
hnau [|] āhave vijitarudramav[ā*]dīdrudrajitvamiti yaṃ
surasaṃghaḥ || [26*] śyenatra-56 stakapotarakṣaṇaghr̥ṇātyaktātmadehaspr̥haḥ śrīmattatkulabhūṣaṇaṃ
57
śibirabhūdauśīnaro bhūpatiḥ [|*] tatvaṃśābharaṇam
babhū[va] bhuvane khyātoPlate IIIa.
58 marutto nr̥po yadyāgāvahitāvaśeṣitadhanairyya[jña]ḥ kr̥taḥ pāṇḍavai[ḥ*] ||
[27*]
59
duṣṣantamasya kulabhūṣaṇamāmananti daupṣantirasya bharatassamabhūttanūjaḥ [|*]60 coḷāhvayassamajaniṣṭa tadīyasr̥nuryyannāmataḥ prathitamarkkakulam pr̥thivyām
|| [28*]
61
coḷarāṣṭavividhojvalasampanyakkr̥tasvapurasampadamindram [|*]
yaṃ vadantya-62
maranāthamavanyāṃ sūrayassamapatīrṇṇamudāram || [19*] nakharoddalītārātikuñjaraḥ63 pañjaraṃ śri[ya]ḥ [|*] rājakesarivarmm[ā*]sīt tanayaścoḷavarmmaṇaḥ ||
[30*]
64 rājakesariṇaḥ putro bhūpatiḥ parakesarī [|*] abhavadyasya
65
kopāgnigr̥hastamāsīdviṣatbalam || [31*] tataḥ prabhr̥ti
coḷ[ā*]nā-66
mabhiṣekakramadime [|*] nāmanī parivarttete rājñāmājñābhidhāyinī || [32*]
abhūtci-67 trarathe[ā] rājā parakesarisambhavaḥ [|*] citrāśvastatsutastasya
citradhanvā
68 mahīpatiḥ || [33*] sarvvadigbhyassamānītāḥ pārtthivair(ā)rttharāśayaḥ [|*]
tasyāgrato
69 vyakīryyanta tenāpi sahasārthinām || [34*] surasaridavatāriteti matvā tapasi
ra-
70
tena bhagīratena rājñā [|*] narapatiravatārayanyaśortthī
nijabhuvi tām sa kavera-71 kany(ā)kākhyām || [35*] suragururabhavat tadīyavaṃśe kulabhavanam
vijayendirāyu-
Plate IIIb.
72 vatyā[ḥ] [|*] nijamahimajitāntakassvarājye narapatirāpa sa
mr̥tyujitsamākhyā-
73
m || [36*] vyāghraketuriti citrarathobhūtvyāghravaddhvajapaṭaḥ
kṣitināthaḥ [|*] tatku-74 le prathitavikramarāśirddhātakīkusumabhūṣitamauliḥ || [37*] tretāyuge
gatavati
75 kṣayamasya rājñaḥ putro narendrapatirityamava[nna]rendraḥ [|*]
yatpādapīṭhaluṭha-
76
nātmakuṭānyabhūvanrājñāṃ sadā
śithilabandhagaḷatmaṇīni || [38*] uparicara iti sphu-77
ṭāṭidhānassurapatidattavimānakāmacārī [|*]
vasurasuravināśaheturuccai-78 rddinakaravaṃśaśikhāmaṇistatobhūt || [39*] dvāparasya virāmesya rāja-
79 cūḍāmaṇeḥ kule [|*] viśvajinnāma viśveṣāñjetāsīdaribhūbhr̥tā-
80 m || [40*] sakalāvanipālamaulibhirmmaṇimālākalitaissamarccitaḥ [|*]
[ka]-
81
malānilayaḥ kalākaraḥ perunatkiḷḷirabhūttadanvaye || [41*] kālatvāt
kariṇāṃ82 kaleśca sakalakṣoṇībhr̥tānnāyakam yam prāhuḥ kalikālamunnati-
83 matāmagresaraṃ sadguṇaiḥ [|*] kāñcīṃ yaśca navīcakāra
kanakaissobhū-
84 damuṣyānvaye kāverītaṭabandhanaprakaṭitasphītātmakīrttirnr̥paḥ ||
[42*]
85
kocceṃkaṇān
kuvalayadalaśyāmalāloḷadr̥ṣṭiśśambhorbha-Plate IVa.
86 ktyā tripurajayino lūnalūtāṃgabandhaḥ [|*] lokālokakṣitibhr̥davadhi
87 kṣmām bhujenādadhāno vaṃśe tasya prathitamahasaścakravarttī babhūva(ḥ) ||
[43*]
88
samajani vijayāla[ya*]stadīye mahati kule mahiniyavikramaśrīḥ
[|*] ahamaha-89
mikayā praṇāmacañcukṣitipatimaulivighaṭṭitāṃghripīṭhaḥ ||
[44*] sadr̥ñci-90 trāmaḷakābhirāmām vyāptāmbarāmātmavadhūmivāsau [|*] tañcāpurīṃ
saudha-
91
sudhāṃgarāgāṃ jagrāha [ra]ntu ravivaṃśadīpaḥ || [45*] atha
prathiṣṭhāpya nisumbhasūda-92 nī[m*] surāsurairarccitapādapaṃkajām [|*] catussamudrāmbaraśo-
93 bhinīm bhuvam vabhāra mālāmiva tatprasādataḥ || [46*] ādityavarmmā
nr̥patista-
94 nūjo budhāśraya(ḥ) [sa*]sandhiṣaṇastarasvī [|*] doṣāpanītau sa-
95 tatam pravr̥ttassanmārggavarttī kṣitimanvarakṣat || [47*]
tasyaikadhavaḷaccha-
96 tracchāyāmāśritya medinī [|*] aśarmmagharmmajanmārttīnnābhyajānātkadācana ||
[48*] a-
97
parājitamapyasau raṇe jitavān pallavamullasatbalam [|*] dayitāmapi
ta-98
sya medinīṃ svavaṃśīkr̥tya [ta*]thāpyabhūt kr̥tī || [49*]
ānandasandoha iva prajānānta-99 dīyasūnustanumān babhūva [|*] parāntako nāma yathārtthanāmā
purāntakāṃdhri-
100
dvayapanmabhr̥ṃgaḥ || [50*] yasya pratāpadahanena
parīyamāṇasta(tta)ttā[pa]śānti-Plate IVb.
101
miva karttumanāssavegaḥ [|*] sadyassamudramavīśannajarājalakṣmīṃ pr̥thvīṃ kula-102 kramagatāśca vihāya pāṇḍya[ḥ] || [51*] yasya kopadahano
dahandviṣaśśāntimāpa na sa-
103
mudravāriṇi [|*] śastrakr̥ttahatasiṃhaḷāṃganānetravāriṇi [sa]mañjagāma ca || [52*]104 rajatagirijupaḥ purā purārerakr̥ta sa dabhrasabhābhidhānamokaḥ [|*]
kanakamaya-
105 mudārasamdapā yassacivamamuṣya ca lajjitaṃ dhaneśam || [53*]
rājādityastatsuta[ḥ]
106
kr̥ṣṇarājañjitvā yuddhe svargga[ma*]dhyāruroha [|*] tatbhrātābhūtgaṇḍarādityanāmā107 rājā bhūbhr̥nmaulimālārccitāṃdhriḥ || [54*] arindamassārtthakameva
nāma
108
bimratbabhrūva kṣitipālavaryyaḥ [|*] yatkopataḥ
pr(ā)dravatā-109 nnr̥pāṇāṃ vaṃnāni tīvrāṇi purāṇyabhūvan || [55*] narapatira-
110 bhūdarkkāttejaḥ pratāpi gabhīratāmapi jalanidhessatvādhārāddha-
111 reratiśūratām [|*] vapuranupamam kām[ā*]dviṣṇo[ḥ*] śriyaṃ śaśino
dyutinn(ā)yanasu-
112 bhagāmādāyāsmāt parāntaka ityasau || [56*] kalerbalāt praskhalitaṃ
sbaśā-
113 straṃ punarvvyavasthāpayitum pr̥thivyām [|*] prāptammanuṃ yammanute janaugha[ḥ]
pra-
114
vr̥rttacāritraratinr̥pendram || [57*] tasminnavati
bhūcakrañcakravarttīni sundare [|*] hārādiṣu115 padeṣveva hāśabda[ḥ*] śrūyate janaiḥ || [58*]
kuvala[ya*]mamalopalaprakāśāt
Plate Va.
116 kanakamayādvalayādapi prakāmam [|*] bhujabhujagayugasya bhūṣaṇaṃ ya-
117 ssamakalayat kalikālakālakalpaḥ || [59*] tasya hemabhiruddāmadānakolā-
118
halacyutaiḥ [|*] turaṃgamakhurakṣuṇaiḥ pāṃsulā
dvārabhūmayaḥ [60*] a-119 jani bhujayugena prāsadīrgheṇa
dīptaśriyamakhilaśarīrāśleṣi[ṇī]mā-
120 dadhānaḥ [|*] adhikarama[tha] rekhārūpiṇau śaṃkhacakrau dadhadaru-
121 ṇmoḻivarmmā tasya sūnurmmurāriḥ || [61*]
ubhayapakṣaviśuddhama-
122 haujasi prathitamaṇḍaladhāriṇi sarvvadā [|*] tanubhr̥tānnayanā-
123
ni cirāya tatvapurapūrvvahimadyuti remire || [62*]
bharttr̥bhūbharama-124 sau vineṣyati prāyaśo na iti nāgayoṣitaḥ [|*] kurvva-
125
te sma parinarttanandadā janma labdhavati cakravarttinī || [63*] rakṣitum kṣitipa-126 tissuralokandaityadānavabalairuparuddham [|*] prārthitassuragaṇai-
127
ratiśūraḥ prāptavān sapadi sundaracoḷaḥ || [64*] devastrabhiralobhi-128
to bhavati me yāvat patissundarastāvatgantumaham
pravr̥ttamati-129
rityākhyātavatyādarāt [|*] sārddha tena gatā ṃ——diṇamiva tyaktvā ssva(ya)-Plate Vb.
130 kīyañjanam devī tasya pativratā guṇagaṇaissā[kṣā]darundhatyasau ||
[65*]
131
śrīvānavanmahādevī tenāsau tr̥divaṃ gatā [|*]
apsarograhabhī-132
tyeva tatrāpyāsannavattinī || [66*] tadanantarametadātmajaḥ
kṣitimādityasamā-133
hvayonvaśāt [|*] nijakāntivinirjjitānmabhūḥ samare
pāṇḍyanr̥pañja-134 ghāna saḥ || [67*] pāṇḍyarājaśirastuṃgajayastambhaṃ svake pure [|*] nidhāya
ga-
135
ta(ā)vānastamādityassva[ndr̥]dr̥kṣayā || [68*]
prabalakalibalāndha[ddhvā]-136 ntaviddhvaṃsahetossvayamaruṇmoḻivarmmā
prārthyamānaḥ
137 prajābhiḥ | acakamata na rājyaṃ sve pitr̥vye svadeśapraṇa-
138 yini manasāpi kṣatradharmmārtthavedī || [69*] trijagadavanadakṣamambu-
139
jākṣaṃ svayamavatīrṇṇamamunnirūpya cihnaiḥ [|*]
aruṇmoḻimahiṣicya yo-140
va(ā)rājye dharaṇidhuratmadhurāntako babhāra || [70*]
manaśśarvve kurvvandhanama-141
pi tadabhyarccanavidho tadāvāsārambhe parijanamaśeṣaṃ sa
nr̥-142 patiḥ [|*] jagat sarvvantasyotsavavidhiṣu kopaṃ ripuvadhe śri-
143 yaṃ sadvipreṣu kṣitimapi bhuje bhūyasi dadhe || [71*] prakaṭapaṭahagha-
Plate VIa.
144
ṇṭākāhaḷaśreṇibherīmuravatumulaśaṃkhadhvānagadyatdigantaḥ [|*]
ka-145 limalamatha harttuṃ
svāṃgatoyairddharāyāssvayamaruṇmoḻivarmmā rā-
146
jyabhārebhyaṣeci || [72*] śriyamasya bhujāntarasthitāṃ svasutāndr̥ṣṭumivābhyupe-147
ivān [|*] dhavaḷātapavāraṇātmanā gagane maṇḍalitaḥ
payonidhiḥ || [73*]148
nūnaṃ yaśāsi sphuradiṃdukāntikāntīni vālavyajanāni
kr̥tvā [|*] digaṃganā digvi-149
jaye gr̥hītāsse(ā)vāmakurvvan jaiyinosya rājñaḥ || [74*]
tuli-150
topi tulābhāre tulayā hemahirnnr̥paḥ [|*]
sotulobhūdavijñe-151 yo mahimā mahatāmataḥ || [75*] anupamavibhavaprabhāvavidyābhuja-
152 balavikramaśauryyadhairyyarāśiḥ [|*] ajayadavanipastriśaṃku-
153 kāṣṭhāprabhr̥ti yathākramamākramandiśassaḥ || [76*]
svakīyavaṃśapra-
154 bhavasya pāṇḍyarājasya rakṣāmiva karttuminduḥ [|*] śvetātapatraṃ
samabhūda-
155 hañca rājetimatvāsya diśañjigīṣo[ḥ*] || [77*]
amarabhujaṃgagrahaṇādrā-
156
jabhujaṃgāstatotibhitadhiyaḥ [|*] nibhr̥takuṭilabhogāḥ kavāpi nile-157
tuṃ samabhyalaṣan || [78*] jalanidhiparigham viḷindamuccai[ḥ*]
sphuraduruvapra-158
mabhedyamanyayaudhaiḥ [|*] ravikulatilakasya daṇḍanātho
vijayara-Plate VIb.
159
mākulamandirañjigāya || [79*] baddhvā jetuñjalanidhijale
rāghavendraḥ kapī-160
ndraiḥ laṃkānāthaṃ kathamapi
śaraistīkṣṇaśr̥ṃgairjjaghāna [|*] naubhistīrtvā-161 jalanidhimasau yasya daṇḍaḥ pracaṇḍo laṃkānātham niradaha[da*]taste-
162
na rāmobhibhūtaḥ || [80*] satyāśrayo yatbalasindhurodhāt
kaṣṭam paritya-163
jya palāyitopi [|*] kaṣṭāśrayaścitramidañca
citrantailaprabhā-164 vadravaṇaṃ yadasya || [81*] daṇḍena bhīmena yudhi pravīṇo yadrājarā-
165
jo nihato madākhyaḥ [|*] tadbhīmanāmānamarandhramandhra hanmīti
daṇḍe-166 na jaghāna taṃ saḥ || [82*] sarvvakṣatravadhavratapraṇayinā rāmeṇa
167
yannirmmitam rāṣṭraṃ
[śi]ṣṭajanābhirāma[ma*]tulandurggarmmahīnprārtnavaiḥ [|*] jitvā tat
sa-168
kalāvanīndramakuṭaśreṇīlasatśāsanassobhūt
sarvvadhanubhr̥tāṃ kṣiti-169
bhr̥tāmānandasandobhavat || [83*] jitvā
gaṃgakaliṃgavaṃgamagadhāradr̥odr̥saur[ā*]ṣṭrakā-170
ncāḷukyānaparānapi kṣitibhujo yuddhe sa nairarccitaḥ [|*] vidvatvargga-171
mukhāravindanicayapronyotanonyadraviḥ pr̥thvīṃ
sarvvasamudravārira-172 śanām śrīrājarājonvaśāt || [84*] samajani
madhurāntakassamastakṣitipa-
Plate VIIa.
173
tīlakṣaṇalakṣitākitāṃgaḥ [|*]
[a]pahr̥taharahuṃkr̥tirmmanobhūrapara ivāsya174 nareśvarasya sūnuḥ || [85*] yatra rakṣati mahīmimāñcirammārggavarttini
satāmmahauja-
175 si [|*] tatkaḷatranayanānyaho śrutermmārggalaṃghanamakurvva[ta*] sphuṭam || [86*]
tīvrapratā-
176
patapano madhurāntakasya vyāpya sthitassakaladigvalayāntarāḷandūrasthi-177 tānapi dahan sakalāvanīndrānāsannasarvvanr̥patāpaha-
178
ropi citram || [87*] khaṭgavāridhijalestamupetam rājama-179 ṇḍalamudeti na tasya [|*] citrametadidamapyaticitram svasthameva-
180 yadabhūllasadaṃśu(ḥ) || [88*] nijabhujavijitena puṇyajātam dhananica-
181
yena cikīrṣuryyaśasvī [|*] prabalabalasamanvito narendro
dhiya-182
matha digvijaye nyadhatta dhiraḥ || [89*] prathamamatha
diśantriśaṃkucihnānniragamadutta-183
macoḷabhūmipālaḥ [|*] pihitanijapurāvanaḥ sa
pāṇḍya(ḥ)kṣitipatimapra-184
timo vijetukāmaḥ || [90*] ravikulatilakasya daṇḍanāthaḥ
prabalabalanijaghā-185
na pāṇḍyarājammalayagirimagastyadhāma
bhītaśśaraṇamagātasvabhuvaṃ vihāya pā-186
ṇḍyaḥ || [91*] pāṇḍyarājayaśaśāṃ vimalānām
bījatāviva gatāni lasanti [|*] rā-Plate VIIb.
187
jarājatanayo nayavedi mauktikāni jagr̥he vimalāni || [92*] tatra
pra[ti*]-188 ṣṭhāpya tadīyarāṣṭrarakṣārtthamātmīya[ta*]nūjamenam [|*]
śrīcoḷapāṇḍyaṃ ra-
189
vivaṃśadīpo jetum pratīcīndaśamuccagāma || [93*]
paribhavamuvakarṇṇya190
śobhimānī dharaṇibhr̥tāṃ yudhi bhārggavādavāptam [|*] bhuvi
tamanupalabhya bhūmi-191 pālastadupahitāñjagatīñjigīṣurāsīt || [94*]
bhr̥gukulatilakaprabhāvagu-
192 ptāmanupahatāmaribhistadādi pr̥thvīm [|*] kathamapi manasā vicārayet
ka-
193
[?]paribhavitum parameśvarāditonyaḥ || [95*] atilaṃghya(ti) sahyamapa-194 nītabhayo madhurāntakassapadi keraḷeśvaram [|*] sabalaṃ rurodha tada-
195
nu kṣitipakṣayakāri yuddhamabhavatbhayaṃkaram || [96*] jitvā
keraḷabhūpa-196 tiṃ bhr̥gupateśchitvā taporakṣitām pr̥thvīm pārtthivanandano
197
nijapuram prāyāt sa dhāma śriyaḥ [|*] nr̥tyantīmiva cañcaḷairddhvajapaṭīhastai-198
ssamullāsibhirjjalpantīmiva [ma]ñjuḷaiścaḷadr̥śāṃ
kāñcīguṇaissvāgatam || [97*] a-199
tha[ā*]gamat vaiśravaṇasya
kāṣṭhāñjetunnr̥pendraśiśabivaṃśadīpaḥ [|*] yasyāstri-200 puṇḍraṃ rajatādrirāsīt kailāsasaṃsevitaśaṃkarāyāḥ || [98*]
śrīcoḷapāṇḍyaṃ
201 svasutaṃ vighāya p[ā*]ścātyabhūmerabhirakṣaṇāya(ḥ) [|*] kāñcīṃ sa
kāñcīmiva bhūmi-
Plate VIIIa.
202 devyāssamāviśat tailakulaikakālaḥ || [99*] cāḷu[kya*]nāthañjayasiṃharājaṃ
sva-
203
yaṃ kalerāśrayamākalairyya [|*] pūrvvannamevābhijagāma jetuṃ rājendraco-204
ḷaḥ kalikālakālaḥ || [100*] tailasya santatimavāpya
tadīyakopavahnissamujva-205
litavāniti naiva citram | citramtvidam bhavati
sarvvasamudravārīṇyullaghya ya-206
nniradahadviṣadindhanāni || [101*] tasmin samunyogavati kṣitīśe
jetuṃ207 sakope jayasiṃharājaṃ [|*] raṭṭāṃganānām nayanāmbusiktaśśokā-
208
gnirāsi[jva]litoticitram || [102*]
taccaṇḍadaṇḍaparikhaṇḍitaraṭṭarā-209
janārīpayodharataṭānyavibhūṣaṇāni [|*] tannetravārikaṇikojva-210
lamauktikāni tatkāntimanti vilasanti mahānyabhūvan || [103*] co-211
ḷendrasiṃhajayasaṃhabalānyakurvvanyuddham
pravr̥ddhamitaretaramiddharoṣam [|*] uttuṃga-212
mattagajadantavighaṭṭanonyatvahniddhvajāni sakalāni dadāha
yatra || [104*] kula-213
ghanamakhilaṃ yaśañca muktvā bhayamavalambya palāyanañcakāra
[|*] ravikulatilaka-214
prakopavahne[ḥ*] pariharaṇāya sa raṭṭarāṣṭranāthaḥ || [105*]
aribalamavaśiṣṭami[ṣṭi]-215
kīrttervvaḷabhakulābharaṇasya kopabhītaḥ [|*]
dru(ta)tamabhajata kānanāni senāraja iva216 tasya guhāśca bhūdharāṇām || [106*]
aviraḷaśaravr̥ṣṭicchāditāśāntarāḷā ravi[ku]-
Plate VIIIb.
217 latilakasya kṣobhitā sainyavīraiḥ [|*] prabalapavanavegoddhūyamāne-
218
va meghāvalirabhajati bhaṃgam raṭṭarājasya senā || [107*]
raṭṭarājamavajitya sa-219
sainyaṃ rājarājatanayo nayavedi [|*]
dhairyyaśauryyavijayānyakhilai[ḥ*] svaisse-220 vito guṇagaṇaiḥ puramāpa || [108*] tapaḥprabhāvādavatīrṇṇagaṃgam
bhagīratha[m] ba[ā]-
221
hubalāddhasan saḥ [|*] gaṃgājalaiḥ pāvayituṃ svakīyāmyeṣa
pr̥thvīṃ ra-222
vivaṃśadīpaḥ || [109*] tadīyatīrasthitabhūmibālān virodhino
jetuma-223
thādiśe [|*] daṇḍādhinātham balavatblaugham
śauryyāpsada-224 [tnī]timadagragaṇyam || [110*] calabahaḷaturaṃgamormmi gaṃgājalamiva
225
haimavatāttaṭā[mu]dagram [|*]
kaḷakaḷamukharīkr̥tākhilāśanniragamadasya226
dhurotibhūri sainyam || [111*]
karinikaranibandhasetumāgairbalamatrat [sa]ritasta-227
dīyamagryam [|*] karituraganaropayogaśuṣyamjalanivahāścaraṇaiśca sainya-228
manyat || [112*] dviradāśvapadātimaṇḍala[kṣu]bhitai reṇubhirāptadigmukhāḥ [|*] sahasā ripu-229
rājamaṇḍalānyavi[śa]n vikramacoḷasainikāḥ || [113*]
prabalabalagajāśvapatrisaṃ-230
ghairabhimukhamindrarathañjigāya pūrvvam [|*] ravikulatilakasya sainyanāthaḥ śaśiku[la]-231
bhūṣaṇabhūmimagrahīt saḥ || [114*] niśitaśaranikr̥ttadaṇḍamurataṃ yudhi ghavaḷātapavāra[ṇaṃ]Plate IXa.
232
papāta [|*] śaśiṃkulati[la]kasya tasya rāñjaḥ
paribhavakhinna[taye]va ca[ndra]bi[mba]m || [115*]233 apahr̥taraṇaśūrasampaduccairatha niviveśa sa gha[rmma]pālapr̥thvī[m] [|*]
[ta]-
234
mapi vijitavān surasr̥vantimagamadasau śibirājadaṇḍanāthaḥ
|| [116*] viji-235
taistadīyataṭabhūmināyakaisalilantadīyamatha pāvanam param
[|*] nijanāyakā[ya]236 mathurāntakāya tat samanīnayat sapadi daṇḍanāyakaḥ || [117*]
godāvarīmabhya-
237
saratsravantīṃ rājendracoḷo vijigīṣayāsau [|*] svāṃgāḥ
garā-238 gairjjaḷakeḷikāyāṃ saritpatestāmakarocca śaṃkyām || [118*] ji-
239
tvā mahipālamamuṣya hatvā yaśāṃsi ratnāni mahāṃsi
coccai[ḥ |*]240 daṇḍa[ḥ*] pracaṇḍassalilaṃ svakīyanāthāya gāṃgaṃ samanīnayatsaḥ ||
[119*]
241
kalirājaniyogakāriṇaṃ sabalaṃ sānujamoṭṭamāhave [|*] sa
nr̥-242
po vinihatya vīryyavānatha mattebhaparigrahañcakāra || [120*] tatra mattagajaṃ
kañcit a-243
bhidhāvantamutmukham | aghātayat svayandevaḥ svārūthenaiva [ha*]stinā || [121*] naga-244
rīmaviśajjitairnnr̥paiḥ kulajairarccitapādapaṃgajaḥ [|*]
vibhavairadharīkr̥tākhi[la]-245 tridaśāvāsaguṇānnijāmasau || [122*] avajitya
kaṭāhamunnatairnnijadaṇḍaira-
246 bhilaṃghitārṇṇavaiḥ [|*] sakalāmavanīnnatākhilakṣitipo
rakṣi[ta]vānayañciram || [123*] co-
247
ḷaṃgagaṃmiti khyātyā prathitannijamaṇḍale [|*]
gaṃgājalamayandevo jayastambhaṃ vyadhatta sa[ḥ] || [124*]Plate IXb.
248 soyaṃ śrī muṭikoṇṭa (koṇṭa) coḷapuramityākhyāndadhatyām
puri sthitvā śrīmadhurānta-
249
ko narapatīṣṣaṣṭhyāṃ śaradyādarāt [|*]
śrīmantañjananāthamutnataguṇaṃ rāmātmaja-250
m prāhiṇot grāmaṃ
śrīpaḻayūramandhakaripostvandāpayetyuccitaḥ ||
[125*]251 kalerbalātpraskhalitaṃ svanītimārggam puna[ḥ*] sthāpayituñjagatyām [|*]
divovatī-
252
rṇṇandhiṣaṇam vadanti vipaścito yam viduṣāmadhīśam || [126*] mantri śrīmadhurā-253 ntakasya viduṣāmagresarassatpathaprasthānaprahitātmabuddhira-
254
niśañcāḷukya[cū]ḍāmaṇiḥ [|*] vi[dvadva]rggamukhāravinda[nivaha*]prodyota-255
nodyadraviśśakrasyeva brahaspatirgguṇanidhiryyobhūddayājanma-256
bhūḥ || [127*] rāmātmajo jayaṅkoṉṭacoḷamaṇḍalamaṇḍane [|*]257 pāścātya(ā)girimadhyasthe purāṇagrāmasaṃjñite || [128*] vasate
devadevā-
258 ya śaṃkarāya puradviṣe [|*] ammaiyappasamākhyāya
grāmamenamadatta
259 saḥ || [129*] prāgdakṣiṇatastasya purastāccāpi sīmatām [|*]
siṃhaḷānta-
260
kacaturvvedimaṃgalagrāmako gataḥ || [130*] paścātnityavinodacaturvvedimaṃ-261
gala[mi]ti khyātaḥ [|*] sīmābhūt grāmasya
tiruvālaṅkāṭsamākhyasya [|| 131*] akr̥-262
ta śrīmukhalekhām uttamacoḷatamiḻatarayaH [|
132*] vijñasiṃ kr̥tavānatra tiru-Plate Xa.
263
kkāḷattipiccasa [| 133*] māyānasya sutaḥ śrīmān
dhīmānaraṉeṟiH svayam [|*]264 jananāthaniyogena kariṇībhramaṇādikam || [134*]
kr̥tya[mma]ṅkalavāyil-
265 samākhyagrāmāṃmbughessamastaśaśī [|*]
kr̥tavānubhayaviśuddhacaturtthānva-
266 yasamudbhūtaḥ || [135*] śaṃkarasya sutenedam bhaktena muravidviṣaḥ [|*]
nārāyaṇe-
267
na kavinā śāsanaṃ kr̥tinā kr̥tam || [136*]
trailokyāṇḍātiritisvaguṇama-268 ṇigaṃṇo vikramaśrīvilāsāparyyāptārikṣitīśassakalagu-
269 ṇamaṇiśreṇijanmāmburāśiḥ [|*] prajñāparyyāptaśāstra-
270
ssamadhikadhanadaḥ prārtthitārtthiprapañco
jīyādrājendraco-271 ḷassakalavasumatīmindirājanmabhūmiḥ || [137*] u: | u
II.——THE DETACHED TAMIL INSCRIPTION.
Plate Xa——(contd.).
1 koṉeri inmaikoṇṭāṉ muṭikoṇṭa-
2 coḻapurattu caṉimaṇṭapattu namakku yāṇṭu ā-
3 ṟāvatu nāḷ nūṟṟirupatiṉāl irukka jayaṅkoṇṭa-
4 coḻamaṇṭalattu maṇaviṟkoṭṭattup paḻaiya-
5 ṉūrnāṭṭup paḻaiyanūr uṭaiyār tiruvālaṅkāṭu-
6 uṭaiyār koyilil ammaiṉācciyāṟku tevatā-
Plate Xb.
7 ṉam iṭaveṇumenṟu mahādevapiṭāran
8 namakku conṉamaiyil īkkāṭṭukkoṭṭattu-
9 k kiḻkkaṟṟiyūrnāṭṭu ammaiceri naṉce pu-
10 ṉce nattam uṭpaṭa nilam patinālaraiyum ceṭṭama-
11 ṅkalam nattamum āṟṟuppaṭukai puṉce uṭpa-
12 ṭa nilam patinoṉṟum āka nilam irupattaiñca-
13 rai veliyum ammainācciyārkku innāḷ-
14 mutal munpuṭaiyāraiyum paḻamperaiyu-
15 m tavirttu tirunāmakkāṇi iṟaiyili tevatā-
16 ṉamāka iṭṭom [|*] ippaṭikku variyilumiṭṭuc-
17 cempilum iṭṭu śilālekaiyum paṇṇik-
18 koḷḷac connom [|*] colla nam olai eḻu-
19 tum uyyakkoṇṭārvaḷanāṭṭu tiruvaḻu-
20 ntūrnāṭṭu tuḷāruṭaiyān kaṟṟaḷiyāṉa
21 uttamacoḻattamiḻataraiya[ṉ*] eḻuttu ||——
III.——TAMIL TEXT.
Plate Ia.
1 spasti śrī koneriṉmaikoṇṭāṉ jayaṅkoṇṭacoḻamaṇṭala-
2 ttu melmalaip paḻaiyaṉūrṉāṭṭu nāṭṭārkkum brahma-
3 deyakkiḻavarkkum devadāṉap paḷḷiccantak
kaṇimu-
4 ṟṟūṭṭu veṭṭippeṟṟu[p] paḻavaṟaccālāpokamuḷḷiṭ-
5 ṭa ūrkaḷilārkkum nakaraṅkaḷilā[r*]kkum namakku yā-
6 ṇṭu āṟāvatu nāḷ eṇpatteṭṭiṉāl nā[m *]muṭi-
7 koṇṭacoḻapurattu nam vīṭṭiṉuḷḷālak karumāḷikai ma-
8 turāntakatevaṉil teṟkil maṟaiviṭattu iruntu naṭu-
9 vilmalaip perumurṉāṭṭuc ciṅkaḷāntakaccaruppetima-
10 ṅkalattuc cavaiyārkku brahmadeyamāy varukiṉṟa me-
Plate Ib.
11 lmalaipaḻaiyaṉūrnāṭṭup paḻaiyaṉūriṉ talaimāṟu icciṅka-
12 ḷāntakaccaruppetimaṅkalattuc cavaiyārkku ūr kuṭuppatā-
13 ka ippaḻaiyaṉūr yāṇṭu āṟāvatumutal veṟumutalāy
14 ivvūrāl ciṅkaḷāntakaccaruppetimaṅkalattoṭuṅkū-
15 ṭa iṟaikaṭṭiṉa poṉ aiññūṟṟut toṇṇūṟṟeṇka-
16 ḻañce kuṉṟiyum icciṅkaḷāntakaccaruppeti-
17 maṅkalattil yāṇṭu āṟāvatumutal curukki ivvūr
18 brahadeyamāy varukiṉṟapaṭi yāṇṭu āṟāvatu mutal tavir-
19 ntu veḷḷāṉvakaiyāy brahmadeyam iṟaṅki veḷḷāṉ-
20 vakaiyāl ūrkaḷ iṟai kaṭṭumpaṭi ivvūr iṟai kaṭṭāte tavi-
21 ntu ivvūr muṉ iṟuttapaṭiyum paḷḷiyum uṭpaṭa nellu
22 muvāyirattirunūṟṟeṇpatteṇ kalaṉe eḻukuṟuṇi
Plate IIa.
23 aiññāḻiyum poṉ nūṟṟuttoṇṇūṟṟu mukkaḻañcey ma-
24 ñcāṭiyum orumāvum yāṇṭu āṟāvatumutal āṭṭāṇṭutoṟum
25 niṉṟiṟaiyāy iruppatāka iṟai kaṭṭi variyiliṭṭukkoḷ-
26 ka veṉṟu nām colla nam olai eḻutum uyyakkoṇṭārva-
27 ḷanāṭṭut tiruvaḻuntūrnāṭṭut tuḷāruṭaiyāṉ nārāyaṇaṉ kaṟṟa-
28 ḷiyāṉa uttamacoḻattamiḻataraiyaṉ eḻuttiṉālum nam
29 olaināyakaṉ nittavinotavaḷanāṭṭup pāmpuṇikkū-
30 ṟṟattu araicūruṭaiyāṉ īrāyiravaṉ pallavayaṉāṉa uttama-
31 coḻappallavaraiyaṉum uyyakkoṇṭārvaḷanāṭṭu ve-
32 ṇṇāṭṭuk keraḷāntakaccaruppetimaṅkalattu kr̥ṣṇaṉ
irāmaṉāṉa
33 rājendracoḻabrahmamārāyaṉum iṉṉāṭṭu
amparnāṭṭuk kuṟu-
34 mpilkiḻāṉ araiyaṉ cīkaṇṭaṉāṉa mīṉavaṉmuventa-
Plate IIb.
35 veḷāṉum irājendraciṅkavaḷanāṭṭuk kuṟukkaināṭṭuk
kaṭalaṅkuṭi dvetaikoma-
36 puṟattut tāmotirapaṭṭaṉum oppiṭṭup pukka nan tīṭṭiṉ paṭiye
variyiliṭṭukko-
37 ḷka veṉṟu naṅ karumamārāyum uyyakkoṇṭārvaḷanāṭṭup
perāvūrnāṭṭu-
38 k kāñcivāyiluṭaiyāṉ utaiyativākaraṉ tillaiyāḷiyāṉa
irājarājamu-
39 ventaveḷāṉum innāṭṭut tevaṉkuṭaiyāṉ māṇikkaṉ eṭuttapāta-
40 māṉa coḻamuventaveḷāṉum naṭuvirukkum rājendrasiṃhava-
41 ḷanāṭṭut taṉiyūr śrīvīranārāyaṇaccaruppetimaṅkalattu kantāṭai
42 tiruveṇkāṭapaṭṭaṉum uyyakkoṇṭārvaḷanāṭṭu veṇṇāṭṭuk
keraḷānta-
43 kaccaruppetimaṅkalattu narākkaṇmārāyaṉ janaṉāthanāṉa
irājendracoḻa-
44 brahmādhirājaṉum colla ivarkaḷ coṉṉapaṭiye naṅ karumamārāyum
u-
45 yyakkoṇṭārvaḷanāṭṭu veṇṇāṭṭu vayalūr kiḻavaṉ tattaṉ centaṉāṉa
rāje-ndra-
46 coḻa aṇukkappallavaraiyaṉum arumoḻitevavaḷanāṭṭu iṅka-
Plate IIIa.
47 ṇāṭṭu ū[ri]kuṭaiyāṉ veḷāṉ kūttaṉāṉa irumaṭicoḻaviḻupparaiyaṉum
kṣatri-
48 yacikāmaṇivaḷanāṭṭut tiruvārurkkūṟṟattut tīyaṉkuṭaiyāṉ kāṭaṉ
karuṇāka-
49 ranāṉa apimāṉamerumuventaveḷāṉum collap
puravuvaritiṇaikkaḷa-
50 m cayaṅkoṇṭacoḻamaṇṭalattu eyiṟkoṭṭattu eyiṉāṭṭu nakaram ka-
51 ccippeṭṭu veṭcikiḻāṉ colaikumaraṉum arumoḻitevavaḷanāṭṭu
52 ārvalakkūṟṟattuk kacciramuṭaiyāṉ mu[r*]ttivītiviṭaṅkaṉum va-
53 rippottakam arumoḻitevavaḷanāṭṭu ārvalakkūṟṟattu-
54 k kacciramuṭaiyāṉ pakavaṉ aṅkiyum mukaveṭṭi ālaṅkuṭaiyāṉ teṟṟi-
55 veṇkāṭaṉum varippottakakkaṇakkut tukavūruṭaiyāṉ tāmotiraṉ cīrā-
56 ḷaṉum karumāṇikkaṉ caṟpaṉum variyilīṭu irājairājavaḷanāṭṭuk
kāntāṉa-
57 nāṭṭukkoṉūruṭaiyāṉ cūlapāṇi arumoḻiyum paṭṭolai
kṣatriyacikāma-
58 ṇivaḷanāṭṭu marukalnāṭṭu eyiṉūruṭaiyāṉ vāmaṉanārāyaṇaṉum
valla-
Plate IIIb.
59 ṅkiḻāṉ māṉaṉ kampaṉum ulakkaiyūruṭaiyāṉ āccaṉ aṅ-
60 kāṭiyum kīḻmukaveṭṭi tevaṭi kamalaṉum aiyyāṟaṉ-
61 tevarkaṇṭaṉum kūttāṭi nāṉūṟṟuvaṉum iruntu namakku yā-
62 ṇṭu āṟāvatu nāḷ toṇṇūṟiṉāl naṭuviṉmalaipperumur-
63 nāṭṭuc ciṅkaḷāntakaccaruppetimaṅkalattuc cavaiyārkku
64 brahmadeyamāy varukiṉṟapaṭi yāṇṭu āṟāvatumutal
65 tavirntu veḷḷāṉvakaiyil mutalāṉa melmalaip-
66 paḻaiyaṉūrnāṭṭup paḻai[ya*]ṉūr itu nām aṟṟaināḷāle muṭi-
67 koṇṭacoḻapurattu nam vīṭṭiṉuḷḷāl karumāḷikai maturānta-
68 katevaṉiltteṟkil maṟaiviṭattiruntu jayaṅkoṇṭaco-
69 ḻamaṇṭalattu melmalaippaḻaiyaṉūrnāṭṭup paḻaiyaṉūr
70 yāṇṭu āṟāvatumutal veḷḷāṉvakaiyil mutal tavirntu
Plate IVa.
71 ivvūr paḷḷi uṭpaṭa iṟai kaṭṭiṉa nellu muvāyirattirunūṟṟu
72 eṇpatteṇ kalaney eḻukuṟuṇi aiññāḻiyum po
73 ṉ nūṟṟuttoṇṇūṟṟu mukkaḻañce mañcāṭiyum orumā-
74 vum ippaḻaiyaṉūrt tiruvālaṅkāṭuṭaiya mātevarkku ve-
75 ṇṭum nivantaṅkaḷukku yāṇṭu āṟāvatu mutal āṭṭāṇṭuto-
76 ṟum niṉṟiṟaiyāy iṟuppatāka tevatāṉamāka vari-
77 yiliṭṭukkuṭukkaveṉṟu nām colla nam olai e-
78 ḻutum uyyakkoṇṭārvaḷanāṭṭut tiruvaḻuntūrnāṭṭut tuḷā-
79 ruṭaiyāṉ nārāyaṇaṉ kaṟṟaḷiyāṉa uttamacoḻattamiḻatarai-
80 yaṉ eḻuttiṉālum nam olaināyakaṉ nittavinotavaḷanāṭṭu-
81 p pāmpuṇikkūṟṟattu araicūruṭaiyāṉ īrāyiravaṉ pallava-
82 yaṉāṉa uttamacoḻappallavaraiyaṉum uyyakkoṇṭār-
Plate IVb.
83 vaḷanāṭṭu veṇṇāṭṭuk keraḷāntakaccaruppetimaṅka[la*]ttu
kr̥ṣṇaṉ
84 irāmaṉāṉa rājendracoḻabrahmamārāyaṉum
innāṭṭu ampa-
85 rnāṭṭukkuṟumpil kiḻāṉ araiyaṉ cīkaṇṭaṉāṉa miṉavaṉ mu-
86 ventaveḷāṉum irājendraciṅkavaḷanāṭṭuk
kuṟukkainā-
87 ṭṭuk kaṭalaṅkuṭi dvetaikomapurattut tāmotirapaṭṭaṉum
o-
88 ppiṭṭup pukka nam tīṭṭiṉpaṭiye variyiliṭṭukkoḷ-
89 kaveṉṟu naṅ karumamārāyum uyyakkoṇṭārvaḷanāṭṭu-
90 p perāvūrnāṭṭuk kāñcivāyiluṭaiyāṉ utaiyativākaraṉ ti-
91 llaiyāḷiyāṉa rājarājamuventaveḷāṉum innāṭṭut
tevaṉku-
92 ṭaiyāṉ māṇikkaṉ eṭuttapātamāṉa coḻamuventaveḷāṉum
93 naṭuvirukkum rājendraciṅkavaḷanāṭṭut taṉiyūr
śrīvīranārāyaṇaccaru-
94 ppetimaṅkalattuk kantāṭait tiruveṇkāṭapaṭṭaṉum uy-
Plate Va.
95 yakkoṇṭārvaḷanāṭṭu veṇṇāṭṭu keraḷāntakaccaruppetima-
96 ṅkalattu narākkaṇmārāyaṉ jananātaṉāna
rājendracoḻabrahmāta-
97 rāyaṉum colla ivarkaḷ coṉṉapaṭiye naṅ karumamārāyum uy-
98 yakkoṇṭārvaḷanāṭṭu veṇṇāṭṭu vayalūr kiḻavaṉ tattaṉ ce-
99 ntaṉāṉa rājendracoḻa aṇukkappallavaraiyaṉum
arumoḻi-
100 tevavaḷanāṭṭu iṅkaṇnāṭṭu ūrikuṭaiyāṉ veḷāṉ kū-
101 ttaṉāṉa irumaṭicōḻaviḻupparaiyaṉum
kṣattiriyacikāmaṇi-
102 vaḷanāṭṭu tiruvārurkkūṟṟattut tiyaṉkuṭaiyāṉ kāṭaṉ karuṇākaraṉāṉa
a-
103 pimāṉamerumuventaveḷāṉuñ collap puravuvaritiṇaikkaḷam caya-
104 ṅkoṇṭacoḻamaṇṭalattu eyiṟkoṭṭattu eyiṉāṭṭu nakaraṅ kacci-
105 ppeṭṭu veṭcikiḻāṉ colaikumaraṉum arumoḻitevavaḷanā-
106 ṭṭu ārvalakkūṟṟattuk kacciramuṭaiyāṉ murtti vitiviṭaṅkaṉum
Plate Vb.
107 varippottakam arumoḻitevavaḷanāṭṭu ārvalakkūṟṟattu-
108 k kacciramuṭaiyāṉ pakavaṉaṅkiyum mukaveṭṭi ālaṅkuṭai-
109 yāṉ teṟṟiveṇkāṭaṉum varippottakakkaṇakkut tukavūru-
110 ṭaiyāṉ tāmotiraṉ cīrāḷaṉum karumāṇikkaṉ caṟppaṉum va-
111 riyilīṭu rājarājavaḷanāṭṭuk kāntāṉanāṭṭuk
koṉūṟuṭaiyāṉ
112 cūlapāṇi arumoḻiyum paṭṭolai kṣatriyaśikhāma-
113 ṇivaḷanāṭṭu marukalnāṭṭu eyiṉūruṭai[yā*]ṉ vāmaṉanā-
114 rāyaṇaṉum vallaṅkiḻāṉ māṉaṉ kampaṉum ulakkaiyūru-
115 ṭaiyāṉ āccaṉaṅkāṭiyum kīḻmukaveṭṭi tevaṭi kamalaṉum ayyā-
116 ṟaṉ tevarkaṇṭaṉum kūttāṭi ṉāṉūṟṟuvaṉum iruntu nama-
117 kku yāṇṭu āṟāvatu nāḷ toṇṇūṟiṉāl yāṇṭu āṟāvatu mu-
118 tal tevatāṉamāka variyiliṭṭuk kuṭutta melmalaippaḻaiya-
Plate VIa.
119 ṉūrnāṭṭup paḻaiyaṉūr piṭi cūḻntu piṭākai naṭappikkak kaṇ-
120 kāṇi jayaṅkoṇṭacoḻamaṇṭalattu naṅ karumamārāyum
121 coḻamaṇṭalattu arumoḻitevavaḷanāṭṭu vaṇṭāḻai-
122 veḷūrkkūṟṟattuc ciṟṟāmuruṭaiyāṉ perumāṉ ampalattā-
123 ṭiyāṉa utayamāttāṇṭamuventaveḷāṉaiyum puravuvaritiṇai-
124 kkaḷam jayaṅkoṇṭacoḻamaṇṭalattup puliyūr-
125 kkoṭṭattu māṅkāṭunāṭṭu maḻicaikāṭṭu maḻicaiki-
126
ḻāṉ māṉaṉ a[ri]yeṟṟaiyum paṭṭaṉ
jayaṅkoṇṭacoḻamaṇ-127 ṭalattut taniyūr rājarājaccaturvvedimaṅkalattu
ciṟunāṉa-
128 lūrc centapirāṉpaṭṭaṉaiyum per tantom tāṅkaḷum i-
129 varkaḷoṭum niṉṟu ellai terittuk kāṭṭip piṭi cūḻntu
130 paṭākai naṭantu kalaluṅ kaḷḷiyum nāṭṭi aṟavolaicey-
Plate VIb.
131 tupottakaveṉṉum vācakattāl tirumaṉṉi vaḷara irunilama-
132 ṭantaiyum porccayappāvaiyum cīrttaṉiccelviyun ta-
133 n perunteviyarāki iṉpuṟa neṭitiyalūḻiyuḷ iṭaituṟai-
134 nāṭun tuṭarvaṉavelippaṭar vaṉavāciyuñ cuḷḷiccūḻmatiṭ-
135 koḷḷippākkaiyu naṇṇaṟkarumuraṇ maṇṇaikkaṭakkamum poru-
136 kaṭalīḻattaraicartamuṭiyum āṅkavar teviyaroṅke-
137 ḻil muṭiyum muṉṉavar pakkal teṉṉavar vaitta cun-
138 taramuṭiyum intiraṉāramum teṇṭirai yīḻamaṇṭala muḻuvatu[m*] e-
139 ṟipaṭaik keraḷaṉ muṟaimaiyiṟ cūṭuṅ kulataṉamākiya palarpu-
140 kaḻmuṭiyuñ ceṅkatirmālaiyuñ caṅkatirvelaittolperu-
141 ṅkāval pala paḻantīvum māpporu taṇṭāṟkoṇṭa kopparake-
142 carivanmarāṉa
śrīrājendracoḻadevaṟku yāṇṭu āṟāvatu nāṭ
kīḻ-
Plate VIIa.
143 nāṭṭomukkut tirumukam vara nāṭṭomuntirumukaṅ kaṇṭetireḻu-
144 ntu ceṉṟu toḻutu vāṅkit talaimel vaittu piṭicūḻ-
145 ntu paṭākai naṭanta paḻaiyaṉūrkkuk kiḻpārkke-
146 llai naṭuviṉmalaiperumurnāṭṭuc ciṅkaḷāntakaccaruppe-
147 timaṅkalattup paṭākai perumurnāṭṭu perumur mele-
148 llaiyum meṟppaṭiyūrp paṭākai iṉnāṭṭuk kūḷa-
149 pāṭit teṉṉellaiyum uṟṟa viṭattup paḻaiyaṉūr
150 vaṭakiḻmulaiyil kaṭampoṭu niṉṟa tiṭale tuṭaṅki itaṉai i-
151 ṭattiṭṭu ipperumur melellai tāṉuḷḷavāṟe teṟkku-
152 nokkicceṉṟu meṟppaṭiyūrp paṭākai iṉnāṭṭu nā-
153 raipāṭi vaṭamelaimulaiyil niṉṟa vaṉṉimarame yuṟṟu
154 meṟkiṉṉum itaṉai iṭattiṭṭu nāraipāṭi melellai
Plate VIIb.
155 tāṉuḷḷavāṟe teṟku nokkic ceṉṟu nāraipāṭi melellaiyum
156 meṟpaṭiyūrp paṭākai paḻaiyaṉūrnāṭṭu maṅkalattu
vaṭakiḻmūlaiyumu-
157 ṟṟaviṭattuk kuḻiyiṉ melkarai niṉṟa ukāye yuṟṟu meṟkiṉṉum i-
158 taṉai iṭattiṭṭu immaṅkalattu vaṭavellai tāṉuḷḷavāṟe vaṭameṟ-
159 ku nokkiyum meṟku nokkiyum ceṉṟu ivvellaiyil paḻai-
160 yaṉūrkkum perumurkkum maṅkalattukkum pāyum kuṟuntuṟai
161 eṉṉu maṭuve yuṟṟu vaṭakkiṉṉum immaṭu melnaṭainir pāya-
162 ppeṟuvatāka itaṉai valattiṭṭu immaṭuviṉ kīḻkaraiye teṉmeṟku
163 nokkiyum teṟku nokkiyum ceṉṟu immaṭuviṉ kiḻkarai niṉṟa puṟṟe
164 yuṟṟu meṟkkiṉṉum itaṉai valattiṭṭu itaṉ kiḻkaraiye teṟku no-
165 kkiyum teṉmeṟku nokkiyuñ ceṉṟu itaṉ kiḻkarai niṉṟa kaṭampey
166 uṟṟu meṟkiṉṉum itaṉai valattiṭṭut teṟku nokkiyum kiḻakku no-
Plate VIIIa.
167 kkiyum vaṭakiḻakku nokkiyuñ ceṉṟu immaṭuviṉ kiḻkarai vempoṭu ni-
168 ṉṟa puṟṟe yuṟṟu meṟkiṉṉum teṟkiṉṉum itaṉai valattiṭṭu ita-
169 ṉ kiḻkaraiye kiḻakku nokkiyum teṟku nokkiyum teṉme-
170 ṟku nokkiyum ceṉṟu itaṉ kiḻkarai niṉṟa pirāye yuṟṟut te-
171 ṟkiṉṉum meṟkiṉṉum ippirāyai valattiṭṭu itaṉ kiḻkarai-
172 ye ivvellai tāṉuḷḷavāṟe kiḻakku nokkiyum teṟku
173 nokkiyum teṉmeṟku nokkiyum teṟku nokkiyu-
174 m kiḻakku nokkiyum ceṉṟu maṅkalattu melellaiyil ukā-
175 yoṭu niṉṟa puṟṟe yuṟṟut teṟkiṉṉum meṟkiṉṉum ita-
176 ṉai valattiṭṭu immaṭuviṉ kiḻkaraiye ivvellai tāṉu-
177 ḷḷavāṟe teṟku nokkiyum teṉmeṟku nokkiyum ceṉṟu
178 maṅkalattut teṉmelai mulaiyum meṟpaṭiyūrp paṭākai ma-
Plate VIIIb.
179 ṇaiyilnāṭṭu maṇaiyil vaṭavellaiyuṅ kūṭiṉa viṭame yuṟ-
180 ṟu meṟkiṉṉum itaṉ kiḻkaraiye immaṇaiyil vaṭave-
181 llai tāṉuḷḷavāṟe teṉmeṟku nokkiyum teṟku no-
182 kkiyum teṉmeṟku nokkiyum teṟku nokkiyuñ ceṉ-
183 ṟu immaṭuviṉ kīḻkarai ukāyoṭu niṉṟa puṟṟe yuṟṟu me-
184 ṟkiṉṉum [||*] teṉpāṟkellai ippuṟṟai valattiṭ-
185 ṭu maṇaiyil vaṭavellai tāṉuḷḷavāṟe teṟku
186 nokkiyum teṉmeṟku nokkiyuñ ceṉṟu maṇaiyilniṉ-
187 ṟum paḻaiyaṉūrkkup poṉa vaḻiye yuṟṟu meṟkiṉṉum
188 vaṭakkiṉṉum ivvaḻiyai yūṭaṟuttu ivvellai tāṉu-
189 ḷḷavāṟe teṉmeṟku nokkiyum teṟku nokkiyuñ ceṉ-
190 ṟu ivvellaiyil niṉṟa veḷuṅkumarame yuṟṟu vaṭakkiṉṉu-
Plate IXa.
191 m meṟkiṉṉum itaṉai yiṭattiṭṭu ivvellai tāṉuḷḷavāṟe
192 teṉmeṟku nokkicceṉṟu maṇaiyil vaṭamelmulaiyu-
193 m meṟpaṭiyūr paṭākai maṇaiyilnāṭṭu maṇṇālaiyamaṅka-
194 lattu vaṭakīḻaimulaiyum kūṭiṉa viṭame yuṟṟu vaṭakkiṉṉum imma-
195 ṇṇālaiyamaṅkalattu vaṭavellai tāṉuḷḷavāṟe meṟku
196 nokkiyum teṉmeṟku nokkiyuñ ceṉṟu ivve-
197 llaiyil niṉṟa viḷāve yuṟṟu vaṭakkiṉṉum ita-
198 ṉai yiṭattiṭṭu ivvellaiyil (t)tiruppācūrniṉṟu meṟpā-
199 ṭiyāṉa rājāśrayapurattukkup poṉa peruvaḻiye yuṟṟu
iv-
200 vellai tāṉuḷḷavāṟe ipperuvaḻiye meṟku nokki-
201 yum teṉmeṟku nokkiyum meṟku nokkiyuñ ceṉṟu i-
202 vvellaiyil kaṭampaṅkuḻi yeṉṉum kuḻiye yuṟṟu va-
Plate IXb.
203 ṭakkiṉṉum ikkuḻiyai valattiṭṭu ivvellai tāṉu-
204 ḷḷavāṟe teṉmeṟku nokkiyum meṟku nokkiyu-
205 m teṉmeṟku nokkiyuñ ceṉṟu ivvellaiyil
206 toḻukkaṭṭaiyoṭu niṉṟa puṟṟe yuṟṟu vaṭakkiṉṉu-
207 m itaṉai valattiṭṭu ivvellai tāṉuḷḷavāṟe ip-
208 peruvaḻiye teṉmeṟku nok-
209 kic ceṉṟu maṇṇālayamaṅkalattu
210 vaṭamelaimulaiyum meṟpaṭiyūrp paṭākai paḻaiyaṉū-
211 rnāṭṭut toḻukūr vaṭakīḻaimulaiyum kūṭiṉa viṭattu
212 niṉṟa āttimarame yuṟṟu vaṭakkiṉṉum itaṉai iṭat-
213 tiṭṭut toḻukūr vaṭavellai tāṉuḷḷavāṟe ippe-
214 ruvaḻiye teṉmeṟku nokkic ceṉṟu ivvel-
Plate Xa.
215 laiyil niṉṟa karuvele yuṟṟu vaṭakkiṉṉum itaṉai
216 iṭattiṭṭu ivvellai tāṉuḷḷavāṟe meṟku no-
217 kkic ceṉṟu paḻaiyaṉūr jananāthapputterip puṟa-
218 vāykkarai veḷḷam pokāme yaṭṭiṉa veḷḷak-
219 kāṉkaraiye yuṟṟu vaṭakkiṉṉum ikkaraiyai ūṭa-
220 ṟutteṟi ivvellai tāṉuḷḷavāṟe i-
221 pperuvaḻiye meṟku nokkiyum teṉ-
222 meṟku nokkiyum ceṉṟu ivvellaiyil niṉṟa
223 vempe yuṟṟu vaṭakkiṉṉum itaṉai yiṭattiṭṭu
224 ivvellai tāṉuḷḷavāṟe ipperuvaḻiye-
225 meṟku nokkic ceṉṟu ivvellaiyil tiṭale yu-
226 ṟṟu vaṭakkiṉṉum itaṉai iṭattiṭṭu ivvellai tā-
Plate Xb.
227 ṉ uḷḷavāṟe meṟku nokkiyum teṉmeṟku nokkiyuñ
228 ceṉṟu toḻukūr vaṭavellaiyil niṉṟa tiruvālaṅkāṭa-
229 ṉeṉṉum vempe yuṟṟu vaṭakkiṉṉum itaṉai iṭattiṭṭu
230 ivvellai tāṉuḷḷavāṟe ipperuvaḻiye teṉmeṟku nok-
231 kic ceṉṟu ivvellaiyil vaṭṭakkuḻiye yuṟṟu vaṭakkiṉṉu-
232 m ikkuḻiyai iṭattiṭṭu ivvellai tāṉuḷḷavā-
233 ṟe meṟku nokkiyum teṉmeṟku nokkiyuñ ceṉ-
234 ṟu toḻukūr vaṭamelaimulaiyum melmalaimelūrnāṭṭu nit-
235 tavinotaccaturvvedimaṅkalattup paṭākaik
k[ā*]ṭṭukkumuṇ-
236 ṭur kkīḻellaiyuṅ kūṭiṉa viṭattu niṉṟa vempe yuṟṟu vaṭa-
237 kkiṉṉum [||*] melpāṟkellai kāṭṭukkumuṇṭurkkīḻel-
238 lai tāṉuḷḷavāṟe vaṭakku nokkic ceṉṟu ivvellaiyi-
Plate XIa.
239 l ukāyoṭu niṉṟa puṟṟe yuṟṟuk kiḻakkiṉṉum itaṉai valattiṭṭu
240 ivvellai tāṉuḷḷavāṟe vaṭakku nokkic ceṉṟu kāṭṭu-
241 kkumuṇṭurniṉṟum paḻaiyaṉūr erikkup pāynta
kuṟuntuṟai
242 eṉṉum vāykkāle yuṟṟu kiḻakkiṉṉum ikkālai ūṭaṟuttu
243 ivvellai tāṉuḷḷavāṟe vaṭakiḻakku nokkiyum vaṭakku
244 nokkiyuñ ceṉṟu kāṭṭukkumuṇṭur vaṭakīḻaimulai-
245 yum naṭuvilmalaiperumūrnāṭṭuc ciṅkaḷāntaka-
246 ccaturvvedimaṅkalattuppaṭākai paḻaiyaṉūrnāṭṭu-
247 kkīrainallūrt teṉmelaimulaiyum uṟṟa viṭattukkaṟkuḻi
248 eṉṉuṅ kuḻiye yuṟṟuk kiḻakkiṉṉum ikkuḻiyai valatti-
249 ṭṭu ikkīrainallūrtteṉṉellai tāṉuḷḷavāṟe vaṭakiḻakku
250 nokkiyuṅ kiḻakku nokkiyuñ ceṉṟu kīrainallūr tteṉṉe-
251 llaiyil iraṭṭaikkayal poṟittuk kiṭanta kaṟpāṟaiye yuṟṟu-
Plate XIb.
252
k kiḻakkiṉṉun teṟkiṉṉum itiṉai yiṭattu ivvellai
tāṉu-253 ḷḷavāṟe kiḻakku nokkiyum vaṭakiḻakku nokkiyuñ ceṉṟu kī-
254 rainallūrt teṉkīḻaimulaiyil ellaikkalliṉ melaruku ni-
255 ṉṟa ukāye yuṟṟut teṟkiṉṉum kiḻakkiṉṉum itaṉai yiṭa-
256 ttiṭṭu ikkīrainallūrk kīḻellai tāṉuḷḷavāṟe kiḻakku no-
257 kkiyum vaṭakiḻakku nokkiyuñ ceṉṟu kīrainallūr va-
258 ṭakīḻaimūlaiyum meṟpaṭiyūrp paṭākai cakkaranallūrt-
259 teṉkīḻaimulaiyum kūṭiṉa viṭame yuṟṟut teṟkiṉṉu-
260 m kiḻakkiṉṉum iccakkaranallūrk kīḻellai tāṉuḷḷavā-
261 ṟa vaṭakiḻakku nokkic ceṉṟu ivvellaiyil niṉṟa ellai-
262 kkalle yuṟṟuk kiḻakkiṉṉum itaṉai yiṭattiṭṭu ivvel-
263 lai tāṉuḷḷavāṟe vaṭameṟku nokkic ceṉṟu ivvellai-
264 yil ukāyoṭu niṉṟa kuḻiye yuṟṟuk kiḻakkiṉṉum ikku-
Plate XIIa.
265 ḻiyai yiṭattiṭṭu ivvellai tāṉuḷḷavāṟe vaṭameṟku nokkiyum
266 vaṭakku nokkiyum vaṭameṟku nokkiyuñ ceṉṟu ivvellai-
267 yil āttiyoṭṭaik kuḻiye yuṟṟuk kiḻakkiṉṉum ikkuḻiyai
268 iṭattiṭṭu ivvellai tāṉuḷḷavāṟe vaṭameṟku nokki-
269 c ceṉṟu ivvellaiyil veḷḷaikkuḻiyeṉṉuṅ kuḻi-
270 ye yuṟṟuk kiḻakkiṉṉum itaṉai yiṭattiṭṭu iv-
271 vellai tāṉuḷḷavāṟe vaṭameṟku nokkiyum vaṭakku
272 nokkiyum vaṭameṟku nokkiyum ceṉṟu ivvel-
273 laiyil vempoṭu niṉṟa kaṟpāṟaiye yuṟṟuk kiḻakkiṉṉum
274 itaṉai yiṭattiṭṭu ivvellai tāṉuḷḷavāṟe vaṭameṟku
275 nokki cceṉṟu cakkaranallūr vaṭavellaiyum meṟpaṭiyū-
276 rp paṭākai kāraippākkattut teṉkīḻmūlaiyum uṟṟa viṭa-
277 ttu niṉṟa ucilaiyeṉṉum marame yuṟṟukkiḻakkiṉṉum
Plate XIIb.
278 itaṉai valattiṭṭu ikkāraippākkattuk kīḻellai tāṉuḷḷa-
279 vāṟe vaṭameṟku nokkiyum vaṭakku nokkiyuñ ceṉṟu iv-
280 vellaiyil niṉṟa vempe yuṟṟuk kiḻakkiṉṉum itaṉai va-
281 lattiṭṭu ivvellai tāṉuḷḷavāṟe vaṭakku nokkiyum vaṭa-
282 meṟku nokkiyuñ ceṉṟu ivvellaiyil niṉṟa puḷiye yuṟṟu-
283 k kiḻakkiṉṉum itaṉai valattiṭṭuk kāraippākkattu
284 vaṭavellai tāṉuḷḷavāṟe meṟku nokki(yu)c ceṉṟu
285 kāraippākkattu vaṭamelmulaiyum meṟpaṭiyūr ppaṭākai
286 paḻaiyaṉūrnāṭṭu mitukūr vaṭakīḻai mulaiyumuṟṟa viṭattu niṉṟa
287 veḷuṅkumarame yuṟṟu vaṭakkiṉṉum itaṉai iṭattiṭṭu immi-
288 tukūr vaṭavellai tāṉuḷḷavāṟe vaṭameṟku nokkicceṉṟu
289 ivvellaiyil niṉṟa veḷuṅkumarame yuṟṟu vaṭakkiṉṉum i-
290 taṉai iṭattiṭṭu ivvellai tāṉuḷḷavāṟe meṟku nokkiyu-
Plate XIIIa.
291 n teṉmeṟku nokkiyuñ ceṉṟu mitukūr vaṭavellai mulaiyum nitta-
292 vinotaccaturvvedimaṅkalattu ppiṭākai mullaivāyil
vaṭakīḻai-
293 mulaiyum meṟpaṭiyūrp paṭākai āṉaippākkattut teṉkīḻai mu-
294 laiyumuṟṟa viṭattu iraṭṭaikkayal poṟittu niṉṟa ellaikkal-
295 leyuṟṟu vaṭakkiṉṉum itaṉai yiṭattiṭṭu ivvāṉaippākkattu-
296 kkīḻellai tāṉuḷḷavāṟe vaṭakku nokkic ceṉṟu
297 ivvellaiyil niṉṟa vaṉmarai yeṉṉu marame yu-
298 ṟṟuk kiḻakkiṉṉum itaṉai yiṭattiṭṭu ivvellai tā-
299 ṉuḷḷavāṟe vaṭakku nokkiyum vaṭakiḻakku nokkiyuñ ceṉṟu iv-
300 vellaiyil niṉṟa veḷvele yuṟṟuk kiḻakkiṉṉum itaṉai vala-
301 ttiṭṭu ivvellai tāṉuḷḷavāṟe vaṭakku nokkiyum vaṭakiḻak-
302 ku nokkiyuñ ceṉṟu ivvellaiyiṟ cemmaṇiccaiyoṭu ni-
303 ṉṟa puṟṟe yuṟṟuk kiḻakkiṉṉum itaṉai yiṭattiṭṭu ivvellai
Plate XIIIb.
304 tāṉuḷḷavāṟe vaṭakku nokkiyum vaṭakiḻakku nokkiyuñ ceṉṟu
305 ivvellaiyil niṉṟa puṟṟe yuṟṟuk kiḻakkiṉṉum itaṉai va-
306 lattiṭṭu ivvellai tāṉuḷḷavāṟe vaṭakku nokkic ceṉṟu
307 i[v*]ellaiyil niṉṟa karuṅkāli marame yuṟṟuk kiḻakkiṉṉum [||*]
vaṭapā-
308 ṟkellai ikkaruṅkālimarattaiyiṭattiṭṭu ivvellai tāṉuḷḷa-
309 vāṟe kiḻakku nokkic ceṉṟu āṉaippākkattu vaṭakīḻai-
310 mulaiyum naṭuvilmalaip perumurnāṭṭuc ciṅkaḷā-
311 ntakaccaturvvedimaṅkalattuppaṭākai perumurnāṭṭu up-
312 pūrt teṉmelaimulaiyu[mu*]ṟṟa viṭattu ilantaimarattoṭu niṉṟa
313 puṟṟe yuṟṟut teṟkiṉṉum ippuṟṟai valattiṭṭu uppūrt teṉṉe-
314 llai tāṉuḷḷavāṟe teṉkiḻakku nokkic ceṉṟu ivvellaiyi-
315 l niṉṟa veḷuṅkumarameyuṟṟut teṟkiṉṉum itaṉai yiṭattiṭṭu iv-
316
vellai tāṉuḷḷavāṟe vaṭakiḻakku nokkiyum vaṭakku nokkiyuñ-Plate XIVa.
317 ceṉṟu ivvellaiyil niṉṟa vaṉkaṇaiyeṉṉu marame yuṟṟut teṟkiṉ-
318 ṉuṅ kiḻakkiṉṉum itaṉai valattiṭṭu ivvellai tāṉuḷḷavāṟe kiḻa-
319 kku nokkiyun teṉkiḻakku nokkiyuñ ceṉṟu ivvellaiyil
320 niṉṟa puḷiye yuṟṟut teṟkiṉṉum itaṉai yiṭattiṭṭu ivvel-
321 lai tāṉuḷḷavāṟe teṟku nokkic ceṉṟu ivvellaiyiṟ kā-
322 raiyoṭu niṉṟa puṟṟe yuṟṟu meṟkiṉṉum itaṉai va-
323 lattiṭṭu ivvellai tāṉuḷḷavāṟe teṟku nokkiyu-
324 n teṉkiḻakku nokkiyuñ ceṉṟu uppūrt teṉṉellai-
325
yum meṟpaṭiyūrp paṭākai kaṅkaṉerippaṭṭila
vaṭamelaimulaiyumu-326 ṟṟa viṭattu niṉṟa cemmaṇiccai yeṉṉu marame yuṟṟu meṟkiṉ-
327
ṉun teṟkiṉṉum itaṉai yiṭattiṭṭuk kaṅkaṉerippaṭṭil
mele-328 llai tāṉuḷḷavāṟe teṟku nokkic ceṉṟu ivvellaiyi-
329 l niṉṟa puṟṟe yuṟṟu meṟkiṉṉum itaṉai yiṭattiṭṭu ivvel-
Plate XIVb.
330 lai tāṉuḷḷavāṟe teṟku nokkiyun teṉkiḻakku nokkiyuñ-
331 ceṉṟu ivvellaiyil niṉṟa veḷuṅkumarame yuṟṟu meṟki-
332 ṉṉun teṟkiṉṉum itaṉai iṭattiṭṭu ivvellai tāṉuḷḷa-
333 vāṟe kiḻakku nokkiyun teṉkiḻakku nokkiyuñ ceṉṟu i-
334 vvellaiyil ukāyoṭu niṉṟa kaṟpāṟaiye yuṟṟut teṟ-
335 kiṉṉum itaṉaiyiṭattiṭṭu ivvellai tāṉuḷḷa-
336 vāṟe teṟku nokkiyun teṉkiḻakku nokkiyuñ ce-
337 ṉṟu ivvellaiyiṟ kaṟpāṟaiyoṭu niṉṟa pu-
338 ḷiye yuṟṟu meṟkiṉṉun teṟkiṉṉum itaṉai yiṭattiṭṭu
339 ivvellai tāṉuḷḷavāṟe teṟku nokkiyun teṉkiḻak-
340 ku nokkiyuñ ceṉṟu kaṅkaṉerippaṭṭiṉ teṉṉellaiyi-
341 ṟ ceñciyārteṟṟiyeṉṉun teṟṟiye yuṟṟu meṟkiṉṉu-
342 n teṟkiṉṉum kaṅkaṉerippaṭṭiṉ teṉṉellai tāṉu-
Plate XVa.
343 ḷḷavāṟe kiḻakku nokkic ceṉṟu kaṅkaṉērippaṭṭiṉ taṇṇire-
344 riye yuṟṟut teṟkiṉṉum itaṉai yiṭattiṭṭu ivvellai tāṉu-
345 ḷḷavāṟe kiḻakku nokkiyum vaṭakiḻakku nokkiyuñ ceṉṟu i-
346 vellaiyil niṉṟa viḷāve yuṟṟut teṟkiṉṉum itaṉai yiṭat-
347 tiṭṭu ivvellai tāṉuḷḷavāṟe kiḻakku nokkiyun teṉkiḻak-
348 ku nokkiyuñ ceṉṟu kaṅkaṉerippaṭṭiṟṟeṉkīḻaimulai-
349 yum meṟpaṭiyūr ppaṭākai paḻaiyaṉūrnāṭṭup poḷipā-
350 kkattu vaṭamelaimulaiyu muṟṟa viṭattu niṉṟa āttimara-
351 me yuṟṟut teṟkiṉṉum itaṉai valattiṭṭu ippoḷipākkat-
352 tu melellai tāṉuḷḷavāṟe kiḻakku nokkic ceṉṟu kaṅka-
353 ṉeriyeṉṉum eriyiṉ karaiye yuṟṟut teṟkiṉṉum ivve-
354 ri meṉaṭainīrpāyappeṟuvatāka ikkaraiyai ūṭaṟutteṟi te-
355 ṉkiḻakku nokkic ceṉṟu kaṅkaṉerittūmpiṉiṉṟum paḻaiya-
Plate XVb.
356 ṉūrkkum poḷippākkattukkuṅ kayaṟpākkattukkum pāyum paḻavā-
357 ykkāle yuṟṟut teṟkiṉṉum ikkāl meṉaṭainīrpāyappe-
358 ṟuvatāka itaṉai yūṭaṟuttu ivvellai tāṉuḷḷavāṟe teṉki-
359 ḻakku nokkicceṉṟu kaṅkaṉeriniṉṟum pāynta
amaṉkavāyk-
360 kāle yuṟṟut teṟkiṉṉum itaṉai yūṭaṟuttup poḷipākkat-
361 tu melellai tāṉuḷḷavāṟe teṟku nokkiyuṅ ki-
362 ḻakku nokkiyuñ ceṉṟu ivvellaiyiṟ pullā-
363 ntiyoṭu niṉṟa puṟṟe yuṟṟu meṟkiṉṉun teṟkiṉ-
364 ṉum itaṉai valattiṭṭu ivvellai tāṉuḷḷavāṟe kiḻakku-
365 nokkic ceṉṟu paḻaiyaṉūrkkum poḷipākkattukkum pāyum
366 paḻavāykkāle yuṟṟut teṟkiṉṉum ikkāl meṉaṭainīrpā-
367 yappeṟuvatāka itaṉai yūṭaṟuttu ivvellai tāṉuḷḷavā-
368 ṟe teṟku nokkic ceṉṟu ivvellaiyil vempoṭu niṉṟa puṟ-
Plate XVIa.
369 ṟe yuṟṟu meṟkiṉṉum itaṉai valattiṭṭu ivvellai tā-
370 ṉuḷḷavāṟe teṟku ṉokkic ceṉṟu kaṅkaṉerittū-
371 mpiṉiṉṟum pāynta meṭṭuvāykkāle yuṟṟu meṟkiṉṉumi-
372 kkāl meṉaṭaiṉīr pāyappeṟuvatāka itaṉai yūṭaṟuttu
373 ivvellai tāṉuḷḷavāṟe teṉmeṟku ṉo[k*]kic ce-
374 ṉṟu ivvellaiyil ṉiṉṟa vempe yuṟṟu vaṭa-
375 kkiṉṉum itaṉai iṭattiṭṭu ivvellai tāṉuḷ-
376 ḷavāṟe teṟku ṉokkicceṉṟu kaṅkaṉ eriṉi-
377 ṉṟum paḻaiyaṉūrkkup poṉa vaḻiyeyuṟṟu meṟkiṉṉu-
378 m ivvaḻiye ivvelalai tāṉuḷḷavāṟe teṉkiḻakku-
379 ṉokkic ceṉṟu poḷipākkattut teṉṉellaiyil ni-
380 ṉṟa kumaraṉpuḷiyeṉṉum puḷiye yuṟṟu teṟkiṉṉuma
381 itaṉai valattiṭṭu ivvellai tāṉuḷḷavāṟe ivvaḻi-
Plate XVIb.
382 ye teṉkiḻakku nokkic ceṉṟu tirintu vaṭakiḻakku nokkiyuñ
383 ceṉṟu teṟkiṉṉum ivvaḻiyai yūṭaṟuttu ivvellai tā-
384 ṉuḷḷavāṟe vaṭakku nokkic ceṉṟu ivvellaiyil kūḷivā-
385 ṇiyaṉeri yeṉṉum eriye yuṟṟuk kiḻakkiṉṉum ivveri-
386 yai valattiṭṭup poḷipākkattuk kīḻellai tāṉuḷḷavāṟe vaṭa
387 kku nokkic ceṉṟu poḷipākkattu mahādevar ko-
388 yiliṉmuṉpiṟ ṟirumañcaṉakkuḷattiṟ kīḻkaraiye yuṟṟu-
389 k kiḻakkiṉṉum itaṉai yiṭattiṭṭu ivvellai tā-
390 ṉuḷḷavāṟe vaṭakku nokkic ceṉṟu ivvellaiyi-
391 l moṭṭaikkiṇaṟeṉṉuṅ kiṇaṟṟiṉ melkaraiye yuṟṟuk kiḻa-
392 kkiṉṉum ikkiṇaṟṟai valattiṭṭu ivvellai tāṉuḷḷavāṟe
393 vaṭakku nokkicceṉṟu ivvellaiyil niṉṟa vempe yuṟṟuk ki-
394 ḻakkiṉṉum itaṉai yiṭattiṭṭu ivvellai tāṉuḷḷavāṟe kiḻak-
395 ku nokkiyum vaṭakiḻakku nokkiyuñ ceṉṟu ivvellaiyil
Plate XVIIa.
396 noccikkaḻuvaleṉṉuñ ceyyiṉ kīḻvarampil niṉṟa puṟṟe yuṟṟu-
397 t teṟkiṉṉum itaṉai yiṭattiṭṭu ivvellai tāṉuḷḷavāṟe kiḻa-
398 kku nokkic ceṉṟu kayaṟpākkattut teṉmelmulai niṉṟa puṟ-
399 ṟe yuṟṟut teṟkiṉṉum itaṉai yiṭattiṭṭu ikkayaṟpākkattut teṉṉel-
400 lai tāṉuḷḷavāṟe kiḻakku nokkiyum vaṭakiḻakku nokkiyuṅ kiḻakku
nokki-
401 yuñ ceṉṟu ivvellaiyil niṉṟa veḷuṅkumarame yuṟ-
402 ṟut teṟkiṉṉum itaṉai yiṭattiṭṭu ivvellai tāṉuḷ-
403 ḷavāṟe kiḻakku nokkic ceṉṟu ivvellaiyil niṉ-
404 ṟa puṟṟe yuṟṟut teṟkiṉṉum itaṉai valattiṭṭu ivvellai tāṉu-
405 ḷḷavāṟe vaṭakku nokkiyuṅ kiḻakku nokkiyuñ ceṉṟu ivvel-
406 laiyil niṉṟa tiraḷvempe yuṟṟuk kiḻakkiṉṉun teṟkiṉṉum iv-
407 vempai yiṭattiṭṭu ivvellai tāṉuḷḷavāṟe teṟku nokki-
408 yuṅ kiḻakku nokkiyuñ ceṉṟu ivvellaiyil vempoṭu niṉ-
Plate XVIIb.
409 ṟa tiṭale yuṟṟu meṟkiṉṉum teṟkiṉṉum ittiṭalai vala-
410 ttiṭṭu ivvellai tāṉuḷḷavāṟē vaṭakku nokkiyum kiḻa-
411 kku nokkiyuñ ceṉṟu kayaṟpākkattut teṉkīḻaimulai-
412 yum meṟpaṭiyūr ppaṭākai perumurnāṭṭuk kūḷapāṭit teṉ-
413 melaimulaiyumuṟṟa viṭattu amaṇpaṭṭikkiṇaṟeṉṉum kiṇaṟe-
414 yuṟṟuk kiḻakkiṉṉum teṟkiṉṉum ikkiṇaṟṟai va-
415 lattiṭṭu ikkūḷapāṭit teṉṉellai tāṉuḷḷavā-
416 ṟe vaṭakiḻakku nokkiyum kiḻakku nokkiyuñ ceṉṟu
417 kuṟuntuṟai maṭuveṉṉum maṭuve yuṟṟut teṟkiṉṉum
418 itu menaṭainīrpāyappeṟuvatāka itaṉai ūṭaṟut-
419 teṟi ivvellai tāṉuḷḷavāṟe vaṭakiḻakku nokkiyuṅ kiḻa-
420 kku nokkiyuñ ceṉṟu ivvellaiyilukāyoṭu niṉṟa
421 puṟṟe yuṟṟut teṟkiṉṉum ippuṟṟai valattiṭṭuk
Plate XVIIIa.
422 kūḷapāṭit teṉṉellai tāṉuḷḷavāṟe vaṭakiḻakku nok-
423 kiyuṅ kiḻakku nokkiyuñ ceṉṟu ivvellaiyi lukāyo-
424 ṭu niṉṟa puṟṟe yuṟṟut teṟkiṉṉum mitaṉai valattiṭṭu-
425 k kūḷapāṭit teṉṉellai tāṉuḷḷavāṟe kiḻakku nok-
426 kic ceṉṟu muṉṟuṭaṅkiṉa viṭame kūṭi[ṟṟu ||*] āka ivvicaitta pe-
427 runāṉkellaiyuḷḷum akappaṭṭa nīrnilaṉum pu-
428 ṉceyyum ūrum ūrirukkaiyum maṉaiyum maṉai-
429 paṭappaiyum maṉṟuṅ kaṉṟumeypāḻuṅ kuḷamuṅ-
430
koṭṭakamum puṟṟun teṟṟiyum kāṭum piṭilikaiyuṅ kaḷaru
muva-431 rum oṭaiyum uṭaippum āṟum āṟiṭupaṭukaiyum mīṉpayi-
432 l paḷḷamum teṉpayil potumpum meṉokkiya mara-
433 muṅ kīṇokkiya kiṇaṟum kiṭaṅkuṅ keṇiyum eriyum eri-
434 nīrkoppum uḷḷiṭṭu nīrpūci neṭumparampeṟintu-
Plate XVIIIb.
435 ṭumpoṭi yāmai tavaḻnta tevvakaippaṭṭatu muṇṇila moḻivi-
436 ṉṟit tevatāṉamākap peṟṟataṟkup peṟṟa parihāram
nāṭāṭciyum
437 ūrāṭciyum vaṭaṭināḻiyum putarnāḻiyum vaṇṇārappāṟaiyuṅ kaṇ-
438 ṇālakkāṇamuṅ kucakkāṇamum iṭaippāṭṭamun
taṟiyiṟaiyuntarakun taṭṭā-
439 rappāṭṭamu maṉṟupāṭum māviṟaiyun tīyeriyum viṟpiṭiyum vālamañ-
440 cāṭiyun nallāvun nallerutun nāṭukāvalum ūṭupo-
441 kkum ilaikkūlamu nīrkkūliyum ulkum ōṭakkūliyumuṭpaṭṭuk
442 kottoṭṭuṇṇaṟpālatevvakaippaṭṭatuṅ kokkoḷḷāte
443 ittevare koḷḷappeṟuvatākavum ippaṭi peṟṟataṟkup peṟṟa
vyavasthai
444 ivvūrkku nīrkkīntavāṟu vāykkāl kutti nīr pāccappeṟuvatākavum a-
445 vvāykkāl aṉṉiyar kuṟaṅkaṟuttuk kuttavum vilaṅkaṭaikkavum ku-
446 ṟṟettam paṇṇavuṅ kūṭainīriṟaikkavum peṟātatākavum ceṉṉīrp
potuviṉai
447 ceyyātatākavum aṉṉīraṭaittup pāccappeṟuvatākavum puṟavūrnila-
Plate XIXa.
448 ttūṭupontu ivvūrkku nīrpāyum vāykkālkaḷuṅ kumuḻikaḷum
meṉaṭainīrpā-
449 yavum vāravum peṟuvatākavum ivvūr nilattūṭupoy ppuṟavūrkku nīrpāyu-
450 m vāykkālkaḷum kumiḻikaḷum meṉaṭainīrpāyavum vāravum peṟuvatā-
451 [ka*]vum cuṭṭoṭṭāl māṭamāḷikai eṭukkappeṟuvatākavum turavukiṇaṟu
iḻiccap-
452 peṟuvatākavum kāvuteṅkiṭap peṟuvatākavum maruvun tamaṉakamum iru-
453 veliyuñ ceṇpakamuñ ceṅkaḻunirum māvum palāvun teṅku-
454 ṅ kamukumuḷḷiṭṭa palluruviṟ payaṉmaram iṭavun naṭavum peṟu-
455 vatākavum peṟuñcekkiṭappeṟuvatākavum ivvūr ellai vaṭṭa-
456 ttuḷḷa teṅkum paṉaiyum īḻavareṟappeṟātatākavum ivvūreri nī-
457 reṟkumaḷavum eṟṟuk kokkumaḷavuṅ kokkat taṉṉellaiyiṟ karai-
458 yaṭṭikkoḷḷappeṟuvatākavum ippaṭippaṭṭa
vya[va*]sthaiyum parihāramum
459 peṟa ttiruvālaṅkāṭuṭaiya mahādevarkku yāṇṭu āṟāvatu
mutal te-
460 vatāṉamākap piṭicūḻntu paṭākai naṭantu kalluṅ kaḷḷiyu nāṭṭi
aṟavo-
Plate XIXb.
461 lai ceytu kuṭuttom melmalaippaḻaiyaṉūrnāṭṭup paḻaiyaṉūrnāṭṭo-
462 m nāṭṭāroṭum uṭaṉiṉṟu piṭicūḻntu aṟavolai ceytu kuṭutteṉ pura-
463 vuvaritiṇaikkaḷam jayaṅkoṇṭacoḻamaṇṭalattup puliyūrk-
464
koṭṭattu māṅkāṭunāṭṭu maḻicāṭṭu maḻicaikiḻāṉ
māṉaṉariyeṟṟeṉ ivai465 eṉṉeḻutteṉṟum ipparicu piṭicūḻvittu aṟavolai ceyvitteṉ a-
466 rumoḻitevavaḷanāṭṭu vaṇṭāḻaiveḷūrkkūṟṟattuc ciṟṟāmuru-
467 ṭaiyāṉ perumāṉampalattāṭiyāṉa utaiyamāttāṇṭamuventa-
468 veḷāṉeṉ ivai eṉṉeḻutteṉṟum ipparicu piṭinaṭappittu
469 aṟavolai ceyvitteṉ rājarājacaturvvedimaṅkalattu śrī
arumo-
470 ḻitevacceri ciṟunāṉalūr bhāradvāji nārāyaṇaṉ
centapirāṉbhaṭṭa-
471 ṉeṉ ivai eṉṉeḻutteṉṟum ipparicu ellai terittukkāṭṭit teva-
472 tāṉamākap piṭicūḻntu kalluṅkaḷḷiyu nāṭṭi aṟavolai ceytu kuṭutto
473 m naṭuvilmalaipperumurnāṭṭuc
ciṅkaḷāntakaccaturvedimaṅkalattu sa-
Plate XXa.
474 bhaiyom ivvūrkkaraṇattāṉ maddhyastaṉ
āyiravaṉaraṅkanāṉa ciṅkaḷāntaka-
475 ttaṉmappiriyaṉeṉ ivai eṉṉeḻutteṉṟum ipparicu ellai terittu-
476 kkāṭṭit tevatāṉamākap piṭicūḻntu kalluṅkaḷḷiyu nāṭṭi aṟavolai
ce-
477 ytu kuṭuttom meṉmalaippaḻaiyaṉūrnāṭṭup paḻaiyaṉūr ūro-
478 m ūrār colla eḻutiṉeṉ ivvūrk karaṇattāṉ civabrāhmaṇaṉ
kāśya-
479 paṉ pūtitiruvoṟṟiyūraṭikaḷeṉ ivai eṉṉeḻutteṉṟum
480 ipparicu ellai terittukkāṭṭit tevatāṉamākap piṭicūḻntu ka-
481 lluṅkaḷḷiyu nāṭṭi aṟavolaiceytu kuṭuttom meṉamalai-
482 melūrnāṭṭu nittavinodaccaturvedimaṅkalattu
sabhaiyom ivvūr k-
483 karaṇattāṉ madhyastaṉ āyiravaṉaiyyaṉ perumāṉāṉa
śrīkr̥ṣṇaṉ uttama-
484 ppiriyaṉeṉ ivai eṉṉeḻutteṉṟum pukuntapaṭiye variyiliṭṭuk-
485 koḷka veṉṟu uyyakkoṇṭārvaḷanāṭṭu veṇṇāṭṭuk keraḷāntaka-
486 ccaturvedimaṅkalattu narākkaṇamārāyaṉa
jananāthanārāna rājendraco-
Plate XXb.
487 ḻabrahmādhirājarum atikārikaḷ uyyakkoṇṭārvaḷanāṭṭu
veṇṇāṭṭu
488 vayalūr kiḻavaṉ tattaṉ centaṉārāṉa
rājendracoḻaaṇukkappallava-
489 raiyarum uyyakkoṇṭārvaḷanāṭṭup perāvūrnāṭṭuk kāñcivāyi-
490 luṭaiyāṉ utaiyadivākaraṉ(t) tillaiyāḷiyārāṉa
rājarājamuventa-
491 veḷārum rājendraciṅkavaḷanāṭṭut tiruvintaḷūrnāṭṭup
parakecarinallūru-
492 ṭaiyār māṇikkaṉ eṭuttapāta(tā)rāṉa coḻamuventaveḷārum
493 pāṇṭikulācaṉivaḷanāṭṭu eriyūrnāṭṭu iṭaikkuṭaiyār veṇṇā-
494 yil kūttaṉārum evap puravuvaritiṇaikkaḷattuk kaṇkāṇi jayaṅ-
495 koṇṭacoḻamaṇṭalattu maṇaiyiṟkoṭṭattup puricaināṭṭuppiccipā-
496 kkamuṭaiyāṉ kāḷi ēkāmparaṉum puravuvaritiṇaikkaḷam arumoḻitevava-
497 ḷanāṭṭu ārvalakkūṟṟattuk kacciramuṭaiyāṉ mu[r*]ttivitiviṭaṅkaṉum
pāṇ-
498 ṭikulācaṉivaḷanāṭṭu miceṅkiḷiyūrnāṭṭuk koṭṭaiyūrkkiḻavaṉ
kūvāṇai
499 cīrāḷaṉum iṉṉāṭṭup puṟakkiḷiyūrnāṭṭuk kāmatamaṅkalamuṭaiyāṉ
kāñcaṉ
Plate XXIa.
500 koṇṭayaṉum jayaṅkoṇṭacoḻamaṇṭalattup paṉaiyūrnāṭṭuc
ciṉṟiya[ṉ]-
501 pākkamuṭaiyāṉ kuṇamataṉāccaṉum varippottakam
arumoḻitevavaḷanāṭṭu
502 ārvalakkūṟṟattuk kaicciramuṭaiyāṉ pakavaṉaṅkiyum
pāṇṭikulācaṉivaḷanāṭṭu
503
iṭaiyāṟṟunāṭṭuk kārikuṭaiyāṉ kuṭutāṅkiyaravaṇaiyāṉum
mukaveṭṭi rāja-rājava-504 ḷanāṭṭuk kāntāṉanāṭṭuk koṉūruṭaiyāṉ
cūlapāṇiyarumoḻiyum jayaṅko-
505 ṇṭacoḻamaṇṭalattu āmurkkoṭṭattuc ciṟukuṉṟanāṭṭuc cempākkiḻā-
506 ṉ ciṅkaṉ aravaṇaiyāṉum puliyūrkkoṭṭattup puliyūrnāṭṭu nuṅka-
507 mpākkat tarumpākkiḻāṉ vaiykuntaṉ kāṭāṭiyum ūṟṟukkāṭṭukko-
508 ṭṭat tūṟṟukkāṭṭunāṭṭu naṟṟāyanallūr araiyamāṉaraṅkaṉ(p) picaṅkaṉum
varippo-
509 ttakakkaṇakku ītūrkkoṭṭattuc cāranāṭṭu ulakkaiyūruṭaiyāṉ
āccaṉa-
510 ṅkāṭiyum variyilīṭu paṅkaḷanāṭṭut teṟkilvakait taiccaṉūrnāṭṭu
511 ōtalpāṭiyāṉ muliyutaiyadivākaraṉum
ūṟṟukkāṭṭukkoṭṭa-
512 ttu ūṟṟukkāṭṭunāṭṭuk kaṟavūruṭaiyāṉ māṇikkaṉ turantara-
Plate XXIb.
513 ṉum kṣatriyaśikāmaṇivaḷanāṭṭut tiruvārūrkkūṟṟattu
muṅkiṟkuṭaiyāṉ t[e]-
514 vaṭi kamalaṉum kīḻmukaveṭṭi aiyyāṟaṉ tevarkaṇṭaṉum comarācar
teva-
515 ṉum paṭṭaṉ cīkkāliyum veḷāṉ perumāṉum ceṭṭi tiruvaṭikaḷum
ūraṉeṟa-
516 ṉum kūttāṭi nāṉūṟṟuvaṉum irunūṟṟaimpatiṉmaṉ araṭṭuṟaiyum
i[ru]-
517 ntu yāṇṭu eḻāvatu nāḷ nūṟṟaimpattaiñciṉāl variyiliṭṭatu || u
ho-
518
vyānvavāyatilakā[ḥ*] kāñcīpurasamutbhavā[ḥ*]
praśastimenāmalikhat ca-519
tutnāmecitrakāriṇaḥ || yaucatasyānujāvāstām520
raṃgadāmodarāhvayau[|*] akr̥ṣṇacaritaḥ kr̥ṣṇassambha-521
vopi mahāmatiḥ || ārāvamurtaputraśca vikhyātaḥ puruṣoktama[ḥ]522
puruṣoktamapādāmbujanmadvandvamadhuvr̥taḥ ||
amībhiruccā[va]-523
cacilpagovidairudārakāñcīpuralabdhajanmabhiḥ[|*]
sudhī-524 bhirovīkulajanmaśālibhistadenadavyagramalekhi śāsana[m] [||*]
TRANSLATION OF THE SANSKRIT TEXT.
(Verse 1.) May bashful Bhavāni (Pārvati) who, seeing her (own) form
(reflected) in the gem on the hood of the king of serpents (which forms) the
necklace of Śrī-kaṇṭha (Śiva), (and) (suspecting) it (to
be) another woman, looks askance, excited and jealous, at her husband who, with a heart
all-desirous of (her) embrace, prays (for it) bowing at (her) feet, grant
you uninterrupted prosperity !
(V. 2.) May that pond in which the royal swan of heroism sports; the sun
(which delights) the lotuses (viz.,) the learned; the sole caravan-leader of the
vast crowd of travellers on the two routes (viz.,) (the temporal), where the results
(of actions) are seen, and (the transcendental), where the results are not seen;
the supreme ruler of all royal races; the ocean where the multitude of gems (viz.,) all
virtues, has its birth;——the Chōḷa family——rule for ever the circle of the earth, redressing
the grievances of all !
(V. 3.) The letters (
of the alphabet) limited in number are only fifty;
(
whereas) the virtues of (
the kings of) the
Solar race are resplendent
beyond number. How can I describe these (
virtues) with those (
letters) ? Oh !
Mother
Sarasvati ! secure for me (
the help of) other letters (
lipi)
(also).
(V. 4.) The eye of the three worlds was the Sun
from whom sprang the
sprouts of all (
families of) kings. From him (
i.e., the Sun) was born by
concentration (
manana), Manu,
the first of kings whose name became
(
thus) conformable to (
its) meaning.
(V. 5.) Great
Ikshvāku was born (
as) his son; of him, in
great battles the enemies of gods (
i.e., the dānavas) were greatly afraid. The three
worlds, though completely immersed in the ocean of his spotless fame, (
still) enjoyed
extreme delight.
(V. 6.) (
Then) came forth his son, the heroic
Vikukshi,
who
was the husband of the youthful Earth adorned by the girdle (
viz.,) the waves of all
(
surrounding) oceans, (
and) whose lotus feet were resplendent by the lustre
(
proceeding from) the diadems of many crowds of bowing kings.
(V. 7.) To him was born as son the king named Purañjaya, whose abundant prowess
and heroism were well known and the expansive white parasol of whose blooming fame, having
spread over the whole surface of the entire universe, was (still found to be) in excess.
(V. 8.) This mine of prowess, because (
he) sat upon the hump of
Hari (
i.e.,
Indra) who had assumed the form of a bull, (
and) killed in battle the warriors of
the enemies of gods, bore on this account the name
Kakutstha
(
i.e., one who sits on the hump).
(V. 9.) (
People) say that his son
Kakshīvat was a king of unopposed
power, whose fame was sung by the celestial singers (
gandharva) in the houses of gods;
and the light of the moon (
viz.,) the reflection of his spotless white parasol,
extinguished the fatigue (
of the people) on the surface of (
this) earth.
(V. 10.) His son was Aryyamā, the lord of the earth, who obtained the
Lakshmī (of victory) by stirring the ocean of his enemy (forces) with the
churning rod of his mountain (-like) arm; (and) whose greatness was pre-eminently
extolled.
(V. 11.) In his family was born the king (
named)
Analapratāpa, whose mag-nanimity was well known in the world, and the fire of whose prowess sprang forth
from his tree (
-like) shoulders
rubbing against the bow-string, and
destroyed (
his) enemies.
(V. 12.) The full-moon (
in swelling) the ocean of his (
i.e.,
Analapratāpa's) family was
Vēna, the foremost of kings. His son was king
Pr̥thu, whose prosperity was great, who was the chief of rulers, (and) who, like
heroism incarnate for putting down injustice (
in this world), came forth (
clad)
in mail, wearing a diadem of gems and holding a bow of matchless strength
with the string (
drawn) and the arrow (
set) from
Vēna's right arm which
was churned (
for that purpose) by chiefs of ascetics.
(V. 14.) In this family was born a king who, having killed the demon
Dhundhu of
enormous strength, (
bore) on earth the name
Dhundhumāra.
This
king also (
having become) the sole resort of virtues, ruled the whole earth.
(V. 15.) In that family was born king
Yuvanāśva who had no second
(
to him) in austerity, celebrity, truth and (
other) good qualities; all people
well understood his prowess to be a rampart-wall in protecting the whole world, ever increasing
on all sides.
(V. 16.) The son of that (
king), whose greatness was widespread (
and) who
was respected by (
those) who were (
themselves) deserving of respect, was
Māndhātr̥,
the master of courage, wisdom, love, prosperity and
learning. (
He), the birth-place of mercy, ruled for a long time the earth as far as the
Lōkālōka mountain
as (
if he were) the embodiment of the
protective power itself.
(V. 17.) Begotten (
of him) was his son (
known as) king
Muchukunda,
who kept (
himself) awake in the duty of protecting the camp of the army of
gods which was attacked by the forces of powerful demons; who was engrossed in the sleep
obtained (
as boon) through the grace of the lord of gods (
i.e., Indra) and whose
eyes, opening in anger, immediately consumed the crafty demon
Kālayavana and
(
thus) pleased
Mukunda (Vishṇu).
(V. 18.) In that family was also born he of immense prosperity who was a store-house of
celebrated heroism, whose name was known (to the world) as Vaḷabha, who
offered up (his) enemies as moths to the flames of (his) arrows and founded (the
city of) Vaḷabhī.
(V. 19.) To him was born (
the king) named
Pr̥thulāksha,
who,
at the request of crowds of gods and demons, set whirling in the ocean the huge mountain
Mandara for (
the purpose of) securing nectar.
(V. 20.) To him was born a son (known as) Pārthivachūḍāmaṇi, who was a
mine of power and who, while Mukunda (Vishṇu) was giving the gods a drink of nectar,
destroyed the army of the demons (who were disturbing).
(V. 21.)
Dīrghabāhu, the foremost of the virtuous and a jewel of that race,
then became the paramount sovereign. Learned men say that the
fire of his prowess
quenched the grievances of the virtuous.
(V. 22.) He, king Chandrajit, the parental home of the goddess of
victory, conquered the unconquerable army of the enemies of gods and (also) the Moon
who had carried away the wife of his teacher (Br̥haspati).
(V. 23.) His son Sāṁkr̥ti became the emperor at the close of the Kr̥ta
age. That he highly reddened (i.e., pleased) the earth with the (white)
rays of the moon of (his) fame is (indeed) strange.
(V. 24.) A jewel in that family was the king known as Pañchapa the
victorious, who, by the excellence of his body, surpassed the five-arrowed (Cupid) and vied
(in pros-perity) with the lord of the heaven (i.e., Indra).
(V. 25.) In his family was (
born)
Satyavrata who, being
ordered by (
his) father to protect the horse which was let loose for the
horse-sacrifice, conquered, by (
virtue of his superior) strength,
Kāśirāja,
the king of
Vāraṇāśī (
i.e., Benares).
(V. 26.) (Seeing that he) conquered Rudra in a battle where a multitude of
arrows proceeding from the bows of opposite parties struck (one another) and produced
flames, the assemblage of gods proclaimed “thou art Rudrajit (the conqueror of
Rudra).”
(V. 27.) The jewel of that prosperous family was king
Śibi,
the son
of
Uśīnara, who, out of compassion in protecting the pigeon which was threatened
(
to be killed) by a falcon, gave up attachment for his own body. An ornament in his
family was king
Marutta,
who was famous in (
this) world. With
the riches that were used and left over (
as balance, after the performance) of his
sacrifice, the
Pāṇḍavas performed (
their) sacrifice.
(V. 28.) (
People) say that
Dushyanta was an ornament of the race of this
(
king). His son was
Daushyanti (
i.e., born of Dushyanta)
Bharata.
To him was born a son named
Chōḷa after whom the
Solar race on this earth became illustrious.
(V. 29.) Him (i.e., the king Chōḷa), learned men describe as the generous lord
of gods (i.e., Indra) who incarnated on earth (on seeing that) the glory of his
town (i.e., Amarāvatī) was humbled by the varied and lustrous riches of the
Chōḷa country.
(V. 30.) Chōḷavarman's son was Rājakēsarivarman (‘the lion
among kings’) who split asunder with (his) nails (viz., crooked knives) the
elephants (viz., his enemies) and (was) the cage (wherein resided the
goddess) of prosperity.
(V. 31.)
Rājakēsarin's son was king
Parakēsarin by whose
fire-like anger the enemies’ forces were consumed.
(V. 32.) Thenceforward these two names indicative of (their) suzerainty were alter-nately borne by the Chōḷa (kings) in the order of their coronation.
(V. 33.) Parakēsarin's son was king Chitraratha; his son
(was) Chitrāśva; to him (was born) king Chitradhanvan.
(V. 34.) Heaps of wealth brought by kings from all quarters (of the world)
were poured out in front of him and by him in turn (they were scattered)
instantaneously (before) supplicants.
(V. 35.) Having come to know that king
Bhagīratha engrossed in penance brought
down (
from heaven) the river of gods (
i.e., Gaṅgā) (
to earth), this king
(
also) desirous of fame brought her (
i.e., Gaṅgā) to his
dominions under the name
Kavērakanyakā (
i.e., Kāvērī).
(V. 36.) In that family was (
born)
Suraguru who was the
hereditary abode of the maiden, the
Lakshmī of victory. This king having conquered by
his glory the god of Death in his own territory
acquired the name
Mr̥tyujit.
(V. 37.) In his race was born king
Chitrartha called
Vyāghrakētu from his banner-cloth bearing (
the figure of) a tiger, who was a store of
great heroism and who wore as an ornament on his head the flowers of the
dhātakī (Grislea
Tomentosa).
(V. 38.) The Trēta-age having come to a close, a son of this king known
as Narēndrapati became the ruler. The diadems of (subordinate) kings dropped
down their gems; (because their) fastenings had become loosened by the constant rolling
at his footstool.
(V. 39.) From him was produced the head-jewel of the powerful
Solar race,
(
king)
Vasu, who was the cause of the destruction of the demons (
and)
who (
known) by the significant surname of
Uparichara moved in
any direction he liked in a celestial car which was presented (
to him) by the lord of
gods (
i.e., Indra).
(V. 40.) At the end of the
Dvāpara (
-age) was born in the family of this
head-jewel of kings a conqueror of all hostile kings named
Viśvajit.
(V. 41.) In his race was born
Perunatkiḷḷi who was the receptacle
of all sciences, the abode of (
the goddess of) Prosperity, who was worshipped by the
diadems of all the rulers of the earth which were set with rows of precious gems.
(V. 42.) In this (
king's) family was born he, the leader of all the lords of the
earth, the foremost of the great on account of his virtues, the king who renovated (
the town
of)
Kāñchī with gold, who had established his glorious fame by
constructing embank-ments of the
Kāvērī
(
river) and whom (
people) called
Kalikāla because
(
he) was (
the god of) Death to the elephants (
kari) (of his enemies) as
also to the Kali (
-age).
(V. 43.) In the family of that (
king) of extensive glory was born the
emperor
Kōchcheṅgaṇṇāṉ who bore on his arm the earth (
extending) as far
as the
Lōkālōka mountain,
whose tremulous eyes were as blue as
the petal of the blue lily (
and) the bondage of (
whose) spider-body
was cut off by (
his) devotion to
Śambhu (
i.e., Śiva) the
conqueror of (
the demon) Tripura.
(V. 44.) In the illustrious family of that (king) was born Vijayālaya of
praise-worthy prowess, whose footstool was battered by the diadems in the rush for
precedence (ahamahamikā) of kings desirous of prostrating.
(V. 45.) He, the light of the Solar race, took possession of (
the town)
Tañchāpurī (
i.e., Tanjore) which was picturesque to the sight, was as
beautiful as
Aḷakā (
the chief town of Kubēra), had reached the sky (
by
its high turrets) and the white-wash of (
whose) mansions (
appeared like) the
scented cosmetic (
applied to the body), just as he would seize (
by the hand) his
own wife who has beautiful eyes, graceful curls, a cloth covering (
her body), and sandal
paste as (
white as) lime, in order to sport with her.
(V. 46.) Having next consecrated (
there) (the image of)
Niśumbhasūdanī whose lotus-feet are worshipped by gods and demons, (
he) by the grace of
that (
goddess) bore just (
as easily) as a garland (
the weight of) the
(
whole) earth resplendent with (
her) garment of the four oceans.
(V. 47.) (
After him), (his) son king
Ādityavarman, the asylum of the wise,
a Dhishaṇa
(Br̥haspati) (
in learning), energetic, always bent upon removing
evil and adhering (
himself) to the path of the righteous, protected the earth.
(V. 48.) The earth having sought refuge under the shadow of his matchless white parasol did
not experience on any occasion, the pain caused by the heat (
of misery).
(V. 49.) Having conquered in battle the Pallava (
king)
Aparājita who
possessed a brilliant army though (
he was in name) aparājita (
i.e., the
unconquered) he (
i.e., Āditya) took possession of his (
i. e., Aparājita's)
beloved country and thus fulfilled the object (
of his desire).
(V. 50.) His son was Parāntaka (i.e., the destroyer of (his) enemies,
whose name was full of meaning, who was a bee at the two lotus-feet of Purāntaka
(i.e., Śiva) and who was as (it were) the embodiment of the boundless joy of
(his) subjects.
(V. 51.) Encircled by the fire of whose prowess the Pāṇḍya king at once entered the sea,
as if intent upon quenching that affliction in haste, abandoning (his) royal glory
and (his) hereditary dominion.
(V. 52.) The fire of whose anger after burning (his) enemies quenched not in
the waters of the sea (but) subsided (only) by the tears of the wives of the
Simhaḷa (king) who was cut to pieces and killed by (his) weapons.
(V. 53.) He built for Purāri (Śiva), who was before (this) on the silver
mountain (Kailāsa), a golden house called Dabhra-Sabhā and (thus) put to
shame his (i.e., Śiva's) friend, the lord of wealth (Kubēra) by (his) immense
riches.
(V. 54.) His son Rājāditya defeated Kr̥shṇarāja in battle and went
to heaven. His brother named Gaṇḍarāditya, whose feet were worshipped by the
rows of diadems (worn on the heads) of the rulers of the earth, became king.
(V. 55.)
Arindama (
i.e., the destroyer of enemies) bearing
indeed a name which was full of meaning, became the best of kings; and dense forests became the
abode of kings, who fled from his anger.
(V. 56.) From him was born the king known as Parāntaka who received
glowing prowess from the sun, profoundness from the ocean, great heroism from Hari
(Vishṇu) the abode of strength, an incomparable body from Kāma (Cupid), prosperity
from Vishṇu and from the moon a splendour pleasant to the eye.
(V. 57.) The mass of people believe this king to be Manu, who, out of love for
the (good) conduct which was set forth by himself, has come to the earth once again to
establish his law which had become lax under the influence of the Kali (age).
(V. 58.) While that emperor
Sundara was ruling the circle of the earth, the
syllable
hā(indicative of sorrow) was heard by people only in words like
hāra.
(V. 59.) This (king), who was almost (the god of) Death to the Kali (age),
considered the circle of the earth to be a more becoming jewel to (his) two
serpent-(like) shoulders than golden armlets brilliant with flawless stones
(gems).
(V. 60.) The courtyard about the portals (of his palace) was covered with the dust
of gold-pieces which (having) dropped down during the great confusion (ensuing on the
occasion) of (the giving away of) unlimited charities, were crushed to powder by the
hoofs of horses.
(V. 61.) His son
Aruṇmoḻivarmā was born (
like another)
Murāri (Vishṇu) supporting on his two arms, long like the
prāsa (weapon),
the glorious (
goddess)
Śrī (Lakshmī) who closely embraced the whole of
(
his) body, and bearing on the palms (
of his hands), the
śaṅkha and
chakra in the form of auspicious marks.
(V. 62.) The eyes of people fully delighted in the extraordinary moon (viz.,
his body) (which maintained) great pure lustre in both the fortnights
(paksha) [or was of pure descent on both sides (maternally and
paternally)] and presented a very big (i.e., complete), orb (always)
[or had an extensive kingdom to rule].
(V. 63.) The Nāga-women danced on the occasion of the birth of this emperor
saying “this (king) in all probability shall relieve our husband (i.e.,
Ādiśēsha) of the weight of the earth on his head.”
(V. 64.) King Sundara-Chōḷa of great prowess went to heaven, requested (as it
were) by the assemblage of gods to protect (it) immediately from the attack of the
armies of demons and demi-gods.
(V. 65.) “I am determined to follow my lord
Sundara (
i.e., the beautiful)
before (
he) is coveted by the celestial damsels,” so saying zealously, his devoted queen
the glorious
Vānavaṉmahādēvī, a very
Arundhatī in (
her) manifold
good qualities, abandoned her own people
and followed him as [night] the day
to heaven, afraid as it were of the allurement (
of her husband) by celestial nymphs and
(
desirous consequently of) being near (
him) even there.
(V. 67.) After him, his son named Āditya ruled the earth. He, who excelled
the mind-born (Cupid) in his (superior) beauty, killed the Pāṇḍya king in
battle.
(V. 68.) Having deposited in his (capital) town the lofty pillar of victory
(viz.,) the head of the Pāṇḍya king, Āditya disappeared (from
this world) with a desire to see heaven.
(V. 69.) (Though) requested by the subjects (to occupy the Chōḷa throne), in
order to destroy the persistently blinding darkness of the powerful Kali (age),
Aruṇmoḻivarman who understood the essence of royal conduct, desired not the kingdom
for himself even in (his) mind, while his paternal uncle coveted his (i.e.,
Aruṇmoḻivarman's) dominions.
(V. 70.) Having ascertained by the marks (on his body) that Aruṇmoḻi was
the lotus-eyed (Vishṇu) himself, the able protector of the three worlds that had
incarnated (on earth), Madhurāntaka installed him in the office of
heir-apparent, and (himself) bore the burden of (ruling) the earth.
(V. 71.) Applying (his) mind to (the devotion of) Śarva (Śiva),
utilising (his) wealth in the act of performing His worship, (employing) all
(his) retinue in the construction of houses (i.e., temples) for Him, and
directing (his) subjects to (regularly) perform His festive processions,
(showing his) wrath (only) in the killing of enemies and (distributing
his) riches among virtuous Brāhmaṇas, that king (Madhurāntaka) bore on
(his) broad shoulder, the (weight of the) earth.
(V. 72.)
Aruṇmoḻivarman was himself then
installed in the
administration of the kingdom (
as if) to wash away the stain of the earth caused by the
Kali (
-age) of his body (
bathed by the water
during the ceremony of
installation); and the ends of the quarters heavily roared with the tumultuous sounds of
the war-drums, rows of bells and bugles, kettle drums, tambourines and conches.
(V. 73.) (Surely) the milky ocean formed itself into a circle in the shape of
(his) white parasol in the sky and came to see his (own) daughter Śrī
(Lakshmī) resting on the chest of this (king).
(V. 74.) Indeed ! the ladies of (the lords of) the quarters, who were taken
captives during the digvijaya (i.e., the conquest of the quarters), rendered
(their) service to this victorious monarch with chowries (made) of (his)
fame, lustrous as the shining moon-beams.
(V. 75.) Although, in the tulābhāra (ceremony), the king was weighed against gold-pieces in the scales (tulā), he was still (found) a-tula (i.e.,
unequalled). (Hence), it is difficult to comprehend the greatness of the great.
(V. 76.) This king——a pile of matchless prosperity, majesty, learning, strength of arm,
prowess, heroism and courage——invaded and conquered in order, (all) the
quarters commencing with the direction of Triśaṅku (i.e., the south).
(V. 77.) The moon as if to afford protection to the Pāṇḍya king born in his
own family, and thinking (unto himself) “I am also a rāja (king),” became the
white parasol of this (king) who was intent upon conquering that (southern)
quarter.
(V. 78.) (King) Amarabhujaṅga being seized, (other) dissolute kings,
whose rule was secretly mischievous, being much afraid of him at heart, wished to hide
(themselves) somewhere (just like serpents with sliding crooked bodies).
(V. 79.) The commandant of (this) ornament of the Solar race, the hereditary home
of (the goddess of) victory, captured (the town of) Viḷinda whose moat
was the sea, whose extensive ramparts were glorious and high (and) which was impregnable
to the enemy warriors.
(V. 80.) The lord of the Rāghavas (i.e., Rāma) constructing a bridge across
the water of the ocean with (the assistance of) able monkeys, killed with great
difficulty the king of Laṅkā (i.e., Rāvana) with sharp-edged arrows;
(but), this terrible General of that (king Aruṇmoḻivarman) crossed the ocean by
ships and burnt the Lord of Laṅkā (Ceylon). Hence Rāma is (surely) surpassed
by this (Chōḷa General).
(V. 81.) This is strange that though
Satyāśraya fled to avoid misery from
the attack of his (
i.e., Aruṇmoḻivarman's) ocean-like army (
still) misery found
a (
permanent) abode in him. But this is not strange, that his flight is due to
(
i.e., is
the result of his) birth from
Taila.
(V. 82.) “Since Rājarāja, an expert in war, of the (same) name as myself,
has been killed by a powerful club, I shall, therefore, kill that Andhra (king)
called Bhīma though (he may be) faultless.” So saying he
(Aruṇmoḻivarman) killed him (i.e., Bhīma) with a mace.
(V. 83.) Having conquered the country,——the creation of Rāma (i.e.,
Paraśurāma) whose beloved vow was to annihilate the whole of the Kshatra (race),——(the
country) which was adorned with pious people, was matchless and inaccessible on account of
the mountains and the ocean, he caused abundant joy to all kings that held a bow (in their
hands), (and made) his commands shine on the rows of the diadems of all rulers of the
earth.
(V. 84.) Having subdued in battle the
Gaṅga, Kalinga, Vaṅga, Magadha, Āraṭṭa, Oḍḍa, Saurāshṭra, Chāḷukya and other kings, and having received homage
from them, the glorious
Rājarāja——a rising sun in opening the groups of lotuses,
viz., the faces of crowds of learned men, ruled the earth whose girdle is the water of
all oceans.
(V. 85.) To this ruler of men was born a son,
Madhurāntaka, whose limbs bore all
the (
distinguishing) marks of earth-rulers, who resembled a different
Manmatha (
mind-born) who had defied the angry roar of
Hara
(
Śiva).
(V. 86.) Wonder ! While he of great prowess, was protecting this earth ever follow-ing the ways of the good, the eyes of his wives openly transgressed the path (
laid
down by) the
śruti (i.e., the Vēdas).
(V. 87.) The fierce Sun, viz., the prowess of Madhurāntaka, stood pervading
the whole space (comprised) within the circuit of the quarters. It is strange that
(this Sun) reduced to ashes all the kings who stood aloof (from him)
(i.e., those who were his enemies) but relieved the affliction of all kings who were
near (i.e., those who sought refuge in him).
(V. 88.) Strange it is that the disc of the moon (
rāja-maṇḍala, i.e., the circle of
kings) setting in the waters of the ocean of his sword, does not rise (
again). This is
still more strange that (
subsequently) it (
i.e., the disc of the moon) continues
to remain in the sky with (
its) brilliant lustre.
(V. 89.) (This) famous (and) heroic lord of men intent upon doing meritorious
deeds with large quantities of money acquired by (the strength of) his own arm, turned
his atten-tion to the conquest of the quarters (digvijaya), backed up by a
powerful army.
(V. 90.) Accordingly, he the unequalled king Uttama-Chōḷa first started to
the (southern) quarter marked by (the asterism) Triśaṅku, with a
desire to conquer the Pāṇḍya king, after having arranged for the protection of his own
capital.
(V. 91.) The commander of forces (daṇḍanātha) of this crest-jewel of the
Solar race (i.e., Madhurāntaka), struck the Pāṇḍya king
who had a powerful army. (And) the Pāṇḍya leaving his own country which was
the residence of (the sage) Agastya, from fear (of
Madhurāntaka), sought refuge in the Malaya hill.
(V. 92.) (Then) the politic son of Rājarāja took possession of the lustrous
pure pearls which looked like the seeds (out of which grew) the spotless fame of the
Pāṇḍya king.
(V. 93.) Having placed there his own son, the glorious Chōḷa-Pāṇḍya, for
the protection of his (i.e., the Pāṇḍya's) country, the light of the
Solar race started for the conquest of the western region.
(V. 94.) Having heard of the humiliation which the rulers of the earth were sub-jected to by (the sage) Bhārgava (i.e., Paraśurama) on the
battlefield, (and) not being able to meet him (i.e., Bhārgava) (in
battle) on earth, that proud king (Madhurāntaka) set his mind upon conquering the country
called after him.
(V. 95.) Excepting,
Paramēśvara (
Śiva) who else in this
(
world) could even contemplate in his mind to humiliate that country which is protected
by the glory of
(Bhārgava) the crest-jewel of the
Bhr̥gu-race and which
since then (
i.e., the time of Bhārgava) has not been injured by enemies ?
(V. 96.) Madhurāntaka fearlessly crossed the Sahya (mountain) (and)
immedi-ately) attacked the lord of the Kēraḷa (country) together
with his forces. Then a fierce battle took place which wrought ruin upon (several)
kings.
(V. 97.) Having conquered the Kēraḷa king and having annihilated the
country protected by the austerities of the chief of the Bhr̥gus, that prince, the abode of
prosperity, turned towards his own capital (which looked) as if (it were) dancing
(in joy) with (its upraised) hands, viz., brilliant fluttering flag-cloths
and whispering welcome by (its) sweetly (jingling) waist-belts of
(damsels) with unsteady eyes.
(V. 98.) Then the great king, a light in the lineage of Śibi, started for
the conquest of the region of Vaiśravaṇa (Kubēra) (i.e., the North), of
which the triple (ash-) mark (on the forehead) is the silver mountain (and) where
Śiva is residing on the Kailāsa (mountain).
(V. 99.) Having appointed his own son the glorious Chōḷa-Pāṇḍya to protect
the western country, he the very god of Death (Kāla) to the Taila-family (i.e., the
Western Chāḷukyas) entered (the town of) Kāñchī, which was like
the waist-band (kāñchī) of the goddess-earth.
(V. 100.) Observing that the lord of the Chāḷukyas, king Jayasiṁha
was the seat of the (sinful) Kali (-age),
Rājēndra-Chōḷa——himself the destroyer of the Kali-(age)——started first to
conquer him (i.e., Jayasiṁha) alone.
(V. 101.) It may be no wonder that the
fire of his anger burst into a flame as it
came into contact with the descendant of
Taila.
This is
(
more) strange that it consumed the enemy-fuel, having crossed the great waters of the
ocean.
(V. 102.) While this king with anger was engaged in vanquishing Jayasiṁha-rāja, very strangely (indeed), the fire of grief of the Raṭṭa
ladies burst into a flame, washed by the tears (trickling) from (their) eyes.
(V. 103.) The sides of the ample breasts of the ladies of the Raṭṭa king who
was cut to pieces by his fierce General, (though rendered) destitute of ornaments (on
account of their widowhood) (nevertheless) became brilliant and beautiful as before with
shining pearls, viz., the drops of their tears.
(V. 104.) The forces of Chōḷēndrasiṁha and Jayasiṁha fought an
intensive battle, each (side) kindling the anger of the other, wherein the fire
generated by the tusks of huge infuriated elephants dashing (against each other), burnt
all the banners.
(V. 105.) That lord of Raṭṭarāshṭra (i.e., Jayasiṁha) in order to escape
from the fire of the terrible rage of the ornament of the Solar race (i.e.,
Rājēndra-Chōḷa) took to his heels with fear, abandoning all (his) family riches and
reputation.
(V. 106.) Afraid of the anger of the ornament of the Vaḷabha race (i.e.,
of Rājēndra-Chōḷa) to whom fame was dear, the rest of the enemy's forces quickly sought
refuge in forests and mountain-caves as did (also) the dust (raised by) his
(i.e., Rājēndra-Chōḷa's) (pursuing) army.
(V. 107.) The army of Raṭṭarāja hemmed in on all sides by the
continuous downpour of arrows, (and) beleaguered by the heroes in the army of the
ornament of the Solar race, was (completely) destroyed just as a range of
clouds tossed about by the force of furious winds.
(V. 108.) Having defeated Raṭṭarāja with (his) forces, the son of
Rājarāja, well-versed in polity and attended by all his numerous virtues such as
courage, prowess and victory, got (back) to (his) (capital) town.
(V. 109.) This light of the Solar race, laughing at Bhagīratha who had
brought down the Gaṅgā (to the earth from heaven) by the power of
(his) austerities, wished to sanctify his own country with the waters of the
Gaṅgā (i.e., the river Ganges) carried thither through the strength of
(his) arm.
(V. 110.) Accordingly (he) ordered the commander of the army who had
powerful battalions (under his control), who was the resort of heroism (and) the
foremost of diplomats,——to subdue the enemy kings occupying (the country on) the banks
of that (river).
(V. 111.) Before him, as from the slopes of the Himalayas, marched a very large army like
the tremendous volume of the waters of the Gaṅgā with wavy rows of moving horses,
causing all the quarters to resound with its confused clamour.
(V. 112.) The van of his army crossed the rivers by way of bridges formed by herds of
elephants. The rest of the army (crossed the same) on foot, (because) the waters in
the meantime had dried up being used by elephants, horses and men.
(V. 113.) The soldiers of Vikrama-Chōḷa having reached the points of the compass
(first) by the dust raised by crowds of elephants, horses and foot-men, quickly entered
(next) the country of hostile kings.
(V. 114.) That general of the ornament of the Solar race first conquered Indra-ratha (and) captured the country of that jewel of the Lunar race
who met him (on the battlefield) with very powerful elephants, horses and innumerable
foot-soldiers.
(V. 115.) The white parasol of that king, the jewel of the Lunar race, fell (to
the ground) its (supporting) staff and top being cut (asunder) in battle by
sharp arrows, as if the disc of the moon (fell), distressed by the defeat (of her
descendant).
(V. 116.) Then having robbed Raṇaśūra of his prosperity he entered the exten-sive dominions of Dharmapāla. (And) conquering him too, this General
of the king of Śibis (i.e., of Rājēndra-Chōḷa) reached the
celestial river (Gaṅgā).
(V. 117.) The (daṇḍanāyaka) then immediately got the most sacred waters of
that (river) carried to his master Madhurāntaka by the subjugated chiefs on
the banks of that (Gaṅgā river).
(V. 118.) (
Meantime)
Rājēndra-Chōḷa (
himself) with a desire to
conquer (
enemy kings) reached the river
Gōdāvarī and by the scented
cosmetics on his body (
washed away) during a playful bath in the waters (
of that
river) caused her (
i.e., the Gōdāvarī
river) to be suspected (
of
enjoyment with a stranger) by the lord of rivers (
i.e., the ocean).
(V. 119.) The powerful General had (just then) got the waters of the
Gaṅgā carried to his master (Rājēndra-Chōḷa), after having defeated
Mahīpāla and having taken possession of his fame, splendour and precious gems.
(V. 120.) The heroic king killed in battle (
the lord of)
Oḍḍa who was carrying
on the orders of the king of the
Kali (
-age),
together with
(
his) younger brother and (
his) army and then forcibly took possession of
(
his) rutting elephants.
(V. 121.) There, the king with his own hand (and) from the (back of the)
elephant mounted by himself, killed a mad elephant that ran at him with its trunk raised.
(V. 122.) He (then) entered his own (capital) town, which by its prosperity
despised all the merits of the abode of the gods,——his lotus feet (all along) being
worshipped by the kings of high birth who had been subdued (by him).
(V. 123.) Having conquered Kaṭāha with (the help of) his valiant forces
that had crossed the ocean, (and) having made all kings bow down (before him)
this (king) (Rājēndra-Chōḷa) protected the whole earth for a long time.
(V. 124.) (This) lord constructed in his own dominions as a pillar of victory (a
tank) known by repute as Chōḷagaṅgam which was composed of the waters of the
Ganges.
(V. 125.) This glorious and highly prosperous king Madhurāntaka staying in the
town called śrī-Muḍigoṇḍachōḷapura, deputed with pleasure the illustrious and
virtuous Jananātha, the son of Rāma, in the sixth year (of his reign),
(ordering) him to have the prosperous village of Paḻayūr granted to the enemy of
(the demon) Andhaka (i.e., Śiva).
(V. 126.) Wise men call him (i.e., Jananātha) who was the chief of the learned, a
Dhishaṇa (Br̥haspati) come down (to the earth) from heaven in order
to establish in the world once again the path of righteousness (set up) by him
(before), (but) which was (now) tottering under the force of the Kali
(-age).
(V. 127.) He was the minister of the glorious (king) Madhurāntaka,
as Br̥haspati (is) of Śakra (Indra), the foremost of the
learned who directed his intelligence to go always along the path of virtue, who was the
crest-jewel of the Chāḷukyas (Chāḷukyachūḍāmaṇi), who (like) the
rising sun, caused the groups of the lotus (-like) faces of all learned men to bloom
(with joy), (and) who was the storehouse of virtues and the birth-place of
compassion.
(V. 128.) That son of Rāma (i.e., Jananātha) gave this village to
the god of gods Śaṅkara, the enemy of the (three) cities, known by name
Ammayyappa who had his abode in (the village) called Purāṇagrāma
(i.e., Paḻayaṉūr in Tamil) which was the ornament of
Jayaṅgoṇḍa-chōḷamaṇḍala and was situated within (the district)
Pāśchātyagiri.
(V. 130.) The village Simhaḷāntaka-chaturvēdimaṅgala formed the boundary of
that (village) on the east, south and front.
(V. 131.) (The village) known as Nityavinōda-chaturvēdimaṅgala was the
boundary of (this) village called Tiruvālaṅgāḍ[u], on its back-side (i.e.,
west).
(V. 132.) The royal order (śrīmukha) was written by Uttamachōḷa-Tamiḻ-adaraiya. Tirukkāḷatti Pichcha made the request (vijñapti), in this
(grant). The wise and illustrious Araṉēṟi, the son of Māyāna, a
full-moon (in gladdening) the ocean, viz., the village named Maṅgalavāyil, born
of the fourth-caste (chaturthānvaya), which was pure on either side (i.e., both
on the paternal and the maternal), did, under orders of Jananātha (the rest
of) the business, such as, the taking round of the female elephant (kariṇī-bhramaṇa),
etc.
(V. 136.) The learned poet Nārāyaṇa, son of Śaṅkara (and) a
devotee of the Enemy of (the demon) Mura (i.e., Vishṇu), composed this
grant.
(V. 137.) May Rājēndra-Chōḷa be victorious all over the earth, whose many gem
(-like) virtues step beyond the bounds of the egg of the three worlds; (the number
of) whose enemies is not sufficiently (large) for the (full) display of
(his) splendid heroism; who (like) an ocean is the birth-place of all innumerable
gem (-like) virtues; for (the grasp of) whose intelligence sciences (as they
now exist) are limited (in number); who being solicited gives to the crowd of
supplicants super-abundant wealth; and who is the birth-place of prosperity !
TRANSLATION OF THE DETACHED TAMIL INSCRIPTION ON PLATE X.
(Line 1.)
Kōnēri-inmai-koṇḍāṉ staying in the
Śaṉi-
maṇḍapa of
Muḍi-goṇḍaśōḻapuram:——in the
sixth year and one hundred and twentieth day of Our
reign,
Mahādēva-Piḍāraṉ having requested Us to grant a
dēvadāna to
(
the goddess)
Ammai-Nāchchiyār in the temple of the lord
Tiruvālaṅgāḍuḍai-yār at
Paḻaiyaṉūr in
Paḻaiyaṉūr-nāḍu, (
a subdivision) of
Maṇaviṟ-kōṭṭam in
Jayaṅgoṇḍa-śōḻamaṇḍalam, We gave as a tax-free
dēvadāna land of the god
(tirunāmakkāṇi), twenty-five and a half
vēli of land consisting of fourteen and a half (
vēli) of land in
Ammaiśēri, (
a village) in
Kīḻ-Kaṟṟiyūr-nāḍu, (
a
subdivision) of
Īkkāṭṭu-kōṭṭam, including wet, dry and
nattam
(lands); and of eleven (
vēli) of land in
Śēṭṭamaṅgalam including
nattam, river-bed and dry (
lands), to
(
the goddess)-
Ammai-Nāchchiyār, having removed from this day the old name
and the previous owners (
of these lands).
(L. 16.) We (further) ordered that it may thus be entered in the registers, engraved
on copper and written on stone. For this statement (of Ours), (this is) the writing
(i.e., the signature) of Our Secretary (ōlai eḻutum) Kaṟṟaḷi
alias Uttama-śōḻa Tamiḻadaraiyaṉ of Tuḷār, (a
village) in Tiruvaḻundūr-nāḍu, (a subdivision) of
Uyyakkoṇḍār-vaḷanāḍu.
TRANSLATION OF THE TAMIL TEXT OF THE MAIN RECORD.
(Line 1.) Hail ! Prosperity ! (This is the order) of Kōnērinmaikoṇḍāṉ to
the head-men of districts (nāṭṭār), the headmen of brahmadēya
(villages), and the residents of villages (ūrkaḷilār) and towns
(nakaraṅkaḷilār) including dēvadāna, paḷḷichchanda,
kaṇimuṟṟūṭṭu, veṭṭippēṟṟu, and old aṟachchālābhōga, in Mēlmalai
Paḻaiyaṉūr-nāḍu of Jayaṅ-goṇḍa-śōḻamaṇḍalam. In the
sixth year and the eighty-eighth day of Our (reign), when We were in the secret
apartment (maṟaiviḍam) on the southern side of the upper storey (called)
Madurāntakadēvaṉ within our palace at Muḍigoṇḍaśōḻa-puram, (it being decided) to give to the members of the assembly of
Śiṅgaḷāntaka-chaturvēdimaṅgalam, in
Naḍuvilmalai-Perumūr-nāḍu, a village in exchange for Paḻaiyaṉūr in
Mēlmalai-Paḻaiyaṉūr-nāḍu which was a brahma-dēya of the
assembly of this Śiṅgaḷāntaka-chaturvēdimaṅgalam, We ordered that this
Paḻaiyaṉūr be (now) separated; that the gold, viz., five hundred and
ninety-eight kaḻañju and one kuṉṟi (hitherto), levied as tax from
this village and from Śiṅgaḷānta-ka-chaturvēdimaṅgalam together,
shall, from the sixth year, be deducted from the said
Śiṅgaḷāntaka-chaturvēdimaṅgalam; that this village (i.e.,
Paḻaiyaṉūr) shall discontinue being a brahmadēya, from the (said) sixth year
(and) (thus) ceasing to be a brahmadēya it shall become veḷḷāṉ-vagai
(cultivators' portion); that this village not making the payment of taxes in the manner in
which the villages which are veḷḷāṉ-vagai pay, shall, (however) pay year
after year from the sixth year as permanent tax (niṉr̥ṟai) three thousand two hundred
and eighty-eight kalam, seven kuṟuṇi and five nāḻi of paddy and one
hundred and ninety-three kaḻañju, (one) mañjāḍi and one mā of gold
as paid before by this village inclusive of paḷḷi; and that it shall be so taxed and
entered in the accounts.
(L. 26.) Our (chief) executive officers (karumamārāyum),
Udayadivākaraṉ Tillaiyāḷi alias Rājarāja-Mūvēndavēḷāṉ of
Kāñchivāyil in Pērā-vūr-nāḍu, (a subdivision) of
Uyyakkoṇḍār-vaḷanāḍu and Māṇikkaṉ Eḍuttapādam alias
Śōḻamūvēndavēḷāṉ of Tēvaṉguḍi in this (same) nāḍu; the
arbitrators (naḍuvirukkum) Kandāḍai Tiruveṇkāḍa-bhaṭṭaṉ of
śrī-Vīra-nārāyaṇa-chaturvēdimaṅgalam, a free village in
Rājēndrasiṁha-vaḷanāḍu and Narākkaṇ-Mārāyaṉ
Jananāthaṉ alias Rājēndraśōḻa-Brahmādhirājaṉ of
Kēraḷāntaka-chaturvēdimaṅgalam in Veṇṇāḍu, (a subdivision) of
Uyyakkoṇḍār-vaḷanāḍu having informed that Our written (order) be entered in the
account books just as (it) has been signed and issued by our Secretaries
(Ōlai-nāyagam) Īrāyiravaṉ Pallavayaṉ alias Uttamaśōḻa-Palla-varaiyaṉ of Araiśūr in Pāmbuṇi-kūṟṟam (a
subdivision) of Nittavinōda-vaḷanāḍu, Kr̥shṇaṉ Rāmaṉ
alias Rājēndraśōḻa-Brahmamārāyaṉ
of Kēraḷāntaka-chaturvēdimaṅgalam in Veṇṇāḍu (a subdivision)
of Uyyak-koṇḍār-vaḷanāḍu, Araiyaṉ Śīkaṇḍaṉ alias
Mīṉavaṉ-Mūvēndavēḷāṉ the headman of Kuṟumbil in
Ambar-nāḍu (a subdivision) of this (same) nāḍu and
Dvēdaigōmapurattu Dāmōdara-bhaṭṭaṉ of Kaḍalaṅguḍi
in Kuṟukkai-nāḍu (a subdivision) of Rājēndrasiṁha-vaḷanāḍu,
on (the strength of) the letter of Nārāyaṇaṉ Kaṟṟaḷi alias
Uttamaśōḻa Tamiḻa-daraiyaṉ of Tuḷār in
Tiruvaḻundūr-nāḍu (a subdivision) of Uyyak-koṇḍār-vaḷanāḍu who writes our orders; and our (chief) executive officers
Tattaṉ Śēndaṉ alias Rājēndraśōḻa-Aṇukkappallavaraiyaṉ, the
headman of Vayalūr in Veṇṅāḍu (a subdivision) of
Uyyakkoṇḍār-vaḷanāḍu Vēḷāṉ Kūttaṉ alias Irumaḍiśōḻa
Viḻupparaiyaṉ of Ūrikuḍi in Iṅgaṇāḍu (a subdivision) of
Arumoḻidēva-vaḷanāḍu and Kāḍaṉ Karuṇākaraṉ alias Abhimānamēru-Mūvēndavēḷāṉ of Tīyaṉkuḍi in
Tiruvārūr-kūṟṟam (a subdivision) of
Kshatriyaśikhāmaṇi-vaḷanāḍu having supported what has been already said by the
above persons——
(L. 49.) in the sixth year and the ninetieth day of Our (reign),
Vēṭchikiḻāṉ Śōlai Kumaraṉ, (a resident) of the city of
Kachchippēḍu in Eyil-nāḍu, (a subdivision) of
Eyiṟ-kōṭṭam (which was a district) of Jayaṅgoṇḍaśōḻa-maṇ-ḍalam and Mūrtti-Vīdiviḍaṅgaṉ of Kachchiram in
Ārvala-kūṟṟam, (a subdivision) of Arumoḻidēva-vaḷanāḍu, who
belong to the department of taxes (puravuvari tiṇaikkaḷam); the varippottagam
(officer) Pagavaṉ Aṅgi of Kachchiram in Ārvala-kūṟṟam,
(a subdivision) of Arumoḻidēva-vaḷanāḍu; the muga-veṭṭi
(officer) Teṟṟi Veṇkāḍaṉ of Ālaṅguḍi; the varippottagakkaṇakku
(officers) Dāmōdiraṉ Śīrāḷaṉ of Tugavūr and Karumāṇikkaṉ
Śaṟpaṉ; the variyiliḍu (officer) Śūlapāṇi Arumoḻi of
Kōnūr in Kāndāna-nāḍu, (a sub division) of
Rājarāja-vaḷanāḍu; the paṭṭōlai (officers) Vāmana-Narāyaṇaṉ
of Eyiṉūr in Marugal-nādu, (a subdivision) of
Kshatriyaśikhāmaṇi-vaḷa-nāḍu, Māṉaṉ Kambaṉ, the headman of
Vallam and Āchchaṉ Aṅgāḍi of Ulakkaiyūr; and the
kīḻmugaveṭṭi (officers) Dēvaḍi Kamalaṉ, Aiyāraṉ Dēvargaṇḍaṉ and
Kūttāḍi Nānūṟṟuvaṉ, being present the following entries were made:——
“Paḻaiyaṉūr in Mēṉmalai-Paḻaiyaṉūr-nāḍu has become a
veḷḷāṉ-vagai village from the sixth year (of reign), having (thence)
ceased to be a brahmadēya of the assembly of
Śiṅgaḷāntaka-chaturvēḍimaṅgalam in Naḍuviṉmalai-Perumūr-nāḍu. On the day when We were in the private apartment on the
southern side of the upper storey (karumāḷigai) (called) Madurāntakadēvaṉ
within our palace at Muḍigoṇḍaśōḻapuram, We declared that this
Paḻaiyaṉūr in Mēl-malai-Paḻaiyaṉūr-nāḍu, (a
subdivision) of Jayaṅgoṇḍa-śōḻamaṇḍalam should from the (said)
sixth year cease to be veḷḷāṉ-vagai and that the tax fixed for this village
(Paḻaiyaṉūr) including paḷḷi, viz., three thousand two hundred and eighty-eight kalam, seven kuṟuṇi and five nāḻi of paddy and one
hundred and ninety-three kaḻañju, (one) mañjāḍi and one mā of gold should,
from the (said) sixth year be the permanently settled tax payable year after year (by
the village) to meet the requirements of this Mahā-dēva of
Paḻaiyaṉūr-Tiruvālaṅgādu and that it should be (so) registered in
the account books as a dēvadāna.
“Our executive officers Udaiyadivākaraṉ Tillaiyāḷi alias Rājarāja-Mūvēndavēḷāṉ of Kāñchivāyil in Pērāvūr-nāḍu, (a
subdivision) of Uyyakkoṇḍār-vaḷanāḍu and Māṇikkaṉ Eḍuttapādam
alias Śōḻamū-vēndavēḷāṉ of Dēvaṉkuḍi in the
(same) nāḍu; and the arbitrators Kandāḍai Tiruveṇkāḍa-bhaṭṭaṉ of
śrī Vīranārāyaṇa-chaturvēdimaṅgalam (which was) a free village in
Rājēndraśiṅga-vaḷanāḍu and Narākkaṇ-Mārā-yaṉ
Jananāthaṉ alias Rājēndraśōḻa-Brahmādhirājaṉ of Kēraḷānta-kachaturvēdimaṅgalam in Veṇṇāḍu, (a subdivision) of
Uyyakkoṇḍār-vaḷanāḍu, having informed that Our written
(order) should be entered in the account books just as (it) has been signed and
issued by Our secretaries Īrāyiravaṉ Palla-vayaṉ alias
Uttamaśōḻa-Pallavaraiyaṉ of Araiśūr in
Pāmbuṇi-kūṟṟam, (a subdivision) of Nittavinōda-vaḷanāḍu,
Kr̥shṇaṉ Rāmaṉ alias Rājēn-draśōḻa-Brahmamārāyaṉ
of Kēraḷāntaka-chaturvēdimaṅgalam in Vennāḍu, (a subdivision)
of Uyyakkoṇḍār-vaḷanāḍu, Araiyaṉ Śīkaṇḍaṉ alias
Mīṉavaṉ-Mūvēndavēḷāṉ, the headman of Kuṟumbil in
Ambar-nāḍu, (a subdivision) of the (same) nāḍu and
Dvēdaigōmapurattu Dāmōdara-bhaṭṭaṉ of Kaḍalaṅguḍi in
Kuṟukkai-nāḍu, (a subdivision) of Rājēndraśiṅga-vaḷanāḍu, on (the strength of) the letter of Nārāyaṇaṉ
Kaṟṟaḷi alias Uttama-śōḻa-Tamiḻadaraiyaṉ of
Tuḷār in Tiruvaḻundūr-nāḍu, (a subdivision) of
Uyyakkoṇḍār-vaḷanāḍu who writes our orders; and Our (chief)
executive officers Tattaṉ Śēndaṉ alias
Rājēndraśōḻa-Aṇukkappallavariyaṉ, the headman of Vayalūr in
Veṇṇāḍu, (a subdivision) of Uyyakkoṇḍār-vaḷa-nāḍu,
Vēḷāṉ Kūttaṉ alias Irumaḍiśōḻa-Viḻupparaiyaṉ of
Ūrikuḍi in Iṅgaṇ-nāḍu, (a subdivision) of
Arumoḻidēva-vaḷanāḍu and Kāḍaṉ Karuṇākaraṉ alias
Abhimānamēru-Mūvēndavēḷāṉ of Tīyaṉkuḍi
in Tiruvārūr-kūṟṟam, (a subdivision) of
Kshatriyaśikhāmaṇi-vaḷanāḍu, having supported what has been already said by the
above (persons)——Vēṭchikiḻāṉ Śōlai Kumaraṉ, (a resident) of the
city of Kachchippēḍu in Eyil-nāḍu, (a subdivision) of
Eyir-kōṭṭam (which was a district) of Jayaṅgoṇḍaśōḻa-maṇḍalam
and Mūrtivīdiviḍaṅgaṉ of Kachchiram in Ārvala-kūṟṟam, (a
subdivision) of Arumoḻidēva-vaḷanāḍu, who belonged to the department of
taxes; the varippottagam (officer) Pagavaṉ Aṅgi of Kachchiram in
Ārvala-kūṟṟam, (a subdivision) of Arumoḻidēva-vaḷanāḍu; the
mugavetti (officer) Teṟṟi Veṇ-kāḍaṉ of Ālaṅguḍi;
the varippottagakkaṇakku (officers) Dāmōdiraṉ Śīrāḷaṉ of
Tugavūr and Karumāṇikkaṉ Śaṟppaṉ; the variyiliḍu (officer)
Śūla-pāṇi Arumoḻi of Kōnūr in Kāndāṉa-nāḍu,
(a subdivision) of Rājarāja-vaḷanāḍu; the paṭṭōlai
(officers) Vāmaṉa-Nārāyaṇaṉ of Eyiṉūr in Maru-galnāḍu, (a subdivision) of Kshatriyaśikhāmaṇi-vaḷanāḍu,
Māṉaṉ Kambaṉ, the headman of Vallam and Āchchaṉ Aṅgāḍi of
Ulakkaiyūr; the kiḻmugaveṭṭi (officers) Dēvaḍi Kamalaṉ, Aiyāṟaṉ
Dēva rgaṇḍaṉ and Kūttāḍi Nāṉūṟṟuvaṉ, being present, entered in the
accounts, in the 6th year and the ninetieth day of Our (reign) that
Paḻaiyaṉūr in Mēlmalai-Paḻaiyaṉūr-nāḍu was given as
dēvadāna from the (said) sixth year.
(L. 118.) “We nominated
(pertantōm ?) Perumāṉ Ambalattāḍi
alias Udayamārtāṇḍa-Mūvēndavēḷāṉ of
Śiṟṟāmūr in
Vaṇḍāḻaivēḷūr-kūṟṟam, (
a subdivision) of
Arumoḻidēva-vaḷanāḍu in
Śōḻa-maṇḍalam, who is our executive officer
in
Jayaṅgoṇḍaśōḻa-maṇḍalam; Māṉaṉ Arayēṟṟu-bhaṭṭaṉ, the
headman of
Maḻiśaikāṭṭu Maḻiśai in
Māṅgāḍu-nāḍu,
(
a sub-division) of
Puliyūr-kōṭṭam (
which was a
district) of
Jayaṅgoṇḍaśōḻa-maṇ-ḍalam, who belongs to the
department of taxes and
Śēndapirāṉbhaṭṭaṉ of
Śiṟu-nāṇalūr in
Rājarāja-chaturvēdimaṅgalam (
which was) a free
village of
Jayaṅgoṇḍaśōḻa-maṇḍalam, to superintend (
the ceremony of)
going round the hamlets (
accompanied) by a female elephant.”
(L. 128.) We the representatives of the several districts (nāṭkīḻnāṭṭōm),
received the royal order (tirumugam) with the wording “you too be (present) with
these (above named) persons, point out the boundaries, walk round the hamlets
accompanied by the female elephant, have the (boundary) stones and milk-bush planted and
the deed drawn up,” in the sixth year (of the reign) of king Parakēsarivarman
alias the glorious Rājēndra-Chōḷadēva “who in the course of (his)
prosperous reign while fortune, fixing (her abode in him) was increasing
(and) while the goddess of the great earth, the goddess of victory in battle and the
matchless goddess of fame rejoiced in having become his great queens,——took with (his)
great war-like army (the countries), Iḍaituṟai-nāḍu, Vanavāśi, whose
unbroken hedge of forests was extensive; Koḷḷippākkai, whose (fort) walls
were surrounded by śuḷḷi (trees) and Maṇṇaikkaḍakkam, whose strength
(i.e., fortifications) was unapproachable; the crown of the war-like king of
Īḻam (surrounded by) the sea, the exceedingly beautiful crown of the queen of that
(king) there, the beautiful crown and Indra's necklace which the king of the
south (i.e., the Pāṇḍya) had previously deposited with that (king of
Īḻam); the whole of Īḻa-maṇ-ḍalam on the transparent
sea; the crown praised by many and the garland (emitting) beautiful rays,——family
treasures which the (kings of) Kēraḷa of brilliant armies right-fully wore; and many ancient islands, whose old and great guard was the sea which
roars with conches.”
(L. 143.) On seeing the royal order, we, the (chief) men of the district went
out (respectfully), received and placed (it) on (our) heads and
accompanying the female elephant, walked round the hamlets (of Paḻaiyaṉūr).
(L. 145.) The eastern boundary of
Paḻaiyaṉūr lies to the west of (
the
line) which commences at (
its) north-east corner (
at the spot) where the
western boundary of
Perumūr in
Perumūr-nāḍu, which is a hamlet of
Śiṅgaḷāntaka-chatur-vēdimaṅgalam in
Naḍuviṉmalai-Perumūr-nāḍu, touches the southern boun-dary of
Kūḷapāḍi in the same
nāḍu, (also) a hamlet of the said village
(Śiṅga-ḷāntaka-chaturvēdimaṅgalam) and where stands a mound with the
kaḍambu (tree); and leaving this (
point) to the left,
(
it) passes southwards along the existing western boundary of the said (
village
of)
Perumūr, and reaches the
vaṉṉi tree standing at
the north-west corner of
Nāraipāḍi in the same
nāḍu (which is also) a
hamlet of the above-named village. (
Further it lies) to the west of (
the
line) which, leaving this (
point) on the left passes southwards along the existing
western boundary of
Nāraipāḍi as far as the spot where the western boundary of
Nāraipāḍi joins the north-east corner of
Maṅgalam in
Paḻaiyaṉūr-nāḍu, (
which is also) a hamlet of the above-mentioned village,
and touches a pit with the
ugā (tree) standing on its western bank.
(
Further it lies) to the north of (
the line) which, leaving this (
point)
on the left side, passes north-westwards and (
then) westwards along the existing
northern boundary of this (
village of)
Maṅgalam until (
it) reaches the
pond called
Kuṟunduṟai (which lies) on the boundary (of
Maṅgalam) and
irrigates
Paḻaiyaṉūr, Perumūr and
Maṅgalam. (
Further it lies) to the
west of (
the line), which, leaving this (
pond) on the right side and allowing
passage for the upper flow of the water (
over the boundary line) of
the pond, goes south-westwards and southwards along the eastern bank of this pond as far as the
ant-hill lying on the eastern bank of this pond. (
Further it lies) to the west of
(
the line) which, leaving this on the right side, passes along the eastern bank of this
(
pond), (first) in a southerly direction and (
then) in a south-westerly direction
until it reaches the
kaḍambu (tree) standing on the eastern bank of this (
pond).
(Further it lies) to the west and south of (
the line) which, leaving this on the right side, passes southwards (
then) eastwards and (
then) in a
north-easterly direction, until (
it) reaches the ant-hill with the
margosa (tree)
standing on the eastern bank of this pond. (
Further it lies) to the south and west of
(
the line) which, leaving this on the right side, passes eastwards (
then)
southwards and south-westwards along the eastern bank of this (
pond), until it reaches
the
pirāy (tree) standing on the eastern bank of this
(
pond). (Further it lies) to the south and west of (
the line) which, leaving this
pirāy (tree) on the right side, passes eastwards, (
then) southwards,
(
then) in a south-westerly (
direction), (then) southwards, and (
lastly)
eastwards, on the eastern bank of this (
pond) along the existing boundary until
(
it) reaches the ant-hill with the
ugā (tree) standing on the western bound-ary of
Maṅgalam. (
Further it lies) to the west of (
the line)
which, leaving this on the right side, passes southwards, (
then) in a south-westerly
(
direction), along the existing boundary on the eastern bank of this pond, and reaches
the spot where the south-western corner of
Maṅgalam joins the northern boundary of
Maṇaiyil in
Maṇaiyil-nāḍu, (
also) a hamlet of the above-mentioned
(Śiṅgaḷāntaka-chaturvēdimaṇgalam) village. (
Further it lies) to the west
of (
the line) which passes in a south-westerly (
direction), (
then)
southwards, (
and again) in a south-westerly (
direction) and (
then) southwards,
on the eastern bank of this (
pond) along the existing northern boundary of this
(
village of)
Maṇaiyil until (
it) reaches the ant-hill with the
ugā
(tree) standing on the eastern bank of this pond.
(L. 184.) The southern boundary (of
Paḻaiyaṉūr) lies to the west and north of
(
the line) which, leaving this ant-hill on the right side, passes southwards and
(
then) in a south-westerly direction along the existing northern boundary of
Maṇaiyil until (
it) reaches the path leading to
Paḻaiyaṉūr from
Maṇaiyil. (
Further it lies) to the north and west of (
the line) which,
cutting through this path passes in a south-westerly direction and (
then) southwards
along the existing boundary until (
it) reaches the
veḷuṅgu tree standing on
this boundary. (
Further it lies) to the north of (
the line) which, leaving this
to the left, passes in a south-westerly direction along this existing boundary until
(
it) reaches the spot where the north-western corner of
Maṇaiyil joins the
north-eastern corner of
Maṇṇālaiyamaṅgalam in
Maṇaiyil-nāḍu, a hamlet
of the above (
-named) village. (
Further it lies) to the north of (
the
line) which passes westwards and (
then) in a south-westerly direction along the
existing northern boundary of this
Maṇṇālaiya-maṅgalam until
(
it) reaches the wood-apple (
tree) standing on this boundary. (
Further
it lies) to the north of (
the line) which, leaving this to the left, touches on this
boundary the high road leading to
Mēṟpāḍi alias Rājāśrayapuram
from
Tiruppāśūr, and (
then) passes westwards in a south-westerly direction
and (
then) westwards along this (
same) high road on the existing boundary, until
(
it) reaches the pit called
Kaḍambaṉkuḷi on this boundary. (
Further it
lies) to the north of (
the line) which, leaving this pit on the right side, passes
in a south-westerly direction, (
then) westwards and (
then) in a south-westerly
direction along this (
same) existing boundary until (
it) reaches the ant-hill
with the sacred post
on this boundary. (
Further it lies) to the north
of (
the line) which, leaving this on the right side, passes in a south-westerly
direction on this high road along the existing boundary until (
it) reaches the
ātti (tree) standing at this spot where the north-western corner
of
Maṇṇālaiyamaṅgalam joins the north-eastern corner of
Toḻugūr in
Paḻaiyaṉūr-nāḍu, a hamlet of the above (
named) village.
(
Further it lies) to the north of (
the line) which, leaving this
on the left side, passes in a south-westerly direction on the existing northern boundary of
Toḻugūr along this high road until (
it) reaches the
karuvēl (tree) standing on this boundary. (
Further it lies) to the north of
(
the line) which, leaving this on the left side, passes in a westerly direction on this
existing boundary until (
it) reaches the bank of the channel for flood-(water)
(
veḷḷakkāṉ karai) put up to prevent inundation on the outer embankment of (
the
tank) at
Paḻaiyaṉūr (
called)
Jananāthapputtēri. (
Further
it lies) to the north of (
the line) which cuts through this bank and getting up,
passes westwards and (
then) in a south-westerly direction on this high road along the
existing boundary until (
it) reaches the
vēmbu (tree) standing on this boundary.
(
Further it lies) to the north of (
the line) which, leaving this on the left
side, passes in a westerly direction on this high road along the existing boundary until
(
it) reaches a mound on this boundary. (
Further it lies) to the north of (
the
line) which, leaving this on the left side, passes westwards and (
then) in a
south-westerly direction on the existing boundary, until (
it) reaches the
margosa (tree) called
Tiruvālaṅgāḍaṉ standing on the northern boundary of
Toḻugūr. (
Further it lies) to the north of (
the line) which, leaving
this on the left side, passes in a south-westerly direction on this high road along the
existing boundary until (
it) reaches the circular pit on this boundary. (
Further it
lies) to the north of (
the line) which, leaving this pit on the left side, passes
westwards and (
then) in a south-westerly direction on the existing boundary until
(
it) reaches the
margosa (tree) standing at the spot where the north-western corner
of
Toḻugūr joins the eastern boundary of
Kāṭṭukkumuṇḍūr, a hamlet of
Nitta-vinōda-chaturvēdimaṅgalam in
Mēlmalai-Mēlūr-nāḍu.
(L. 237.) The western boundary of
(Paḻaiyaṉūr) lies to the east of
(
the line), which passes northwards along the existing eastern boundary of
Kāṭṭuk-kumuṇḍūr until it reaches the ant-hill with the
ugā
(tree) standing on this boundary. (
Further it lies) to the east of (
the line)
which, leaving this on the right side, passes northwards along the existing boundary until it
reaches the channel called
Kurunduṟai which flows from
Kāṭṭukkumuṇḍūr to
the tank at
Paḻaiyaṉūr. (
Further it lies) to the east of (
the line)
which, cutting through this channel passes in a north-easterly direction and
(
then) northwards along the existing boundary until it reaches the pit called
Kaṟkuḻi (i.e., the stone-pit) at the spot where the north-eastern corner
of
Kāṭṭukkumuṇḍūr and the south-western corner of
Kīrainallūr in
Paḻaiya-ṉūr-nāḍu which is a hamlet of
Śiṅgaḷāntaka-chaturvēdimaṅgalam in
Naḍuvilmalai-Perumūr-nāḍu touch
(
each other). (Further it lies) to the east and south of (
the line) which,
leaving this pit on the right side, passes in a north-easterly direction and (
then)
eastwards along the existing southern boundary of this (
village
of)
Kīrainallūr until it reaches the rock with the mark of a double fish, lying
on the southern boundary of
Kīrainallūr. (
Further it lies) to the south and
east of (
the line) which, leaving this on the left side, passes eastwards and
(
then) in a north-easterly direction along this existing boundary until it reaches the
ugā (tree) standing close to the western side of the boundary stone on the south-east
corner of
Kīrainallūr. (
Further it lies) to the south and east of (
the
line) which, leaving this to the left, passes eastwards and (
then) in
a north-easterly direction along the existing eastern boundary of this (
village of)
Kīrainallūr until it reaches the spot where the north-eastern corner of
Kīrainallūr and the south-eastern corner of
Śakkaranallūr
which is a hamlet of the above-said village
(Śiṅgaḷā-ntaka-chaturvēdimaṅgalam) touch (
each other). (Further it lies) to the
east of (
the line) which passes in a north-easterly direction along the
existing eastern boundary of this
Śakkaranallūr until it reaches the boundary stone
standing on this boundary. (
Further it lies) to the east of (
the line) which,
leaving this on the left side, passes in a north-westerly direction along this existing
boundary until it reaches the pit with the
ugā (tree) standing on this boundary.
(
Further it lies) to the east of (
the line) which, leaving this pit to the left,
passes in a north-westerly direction, (
then) northwards and (
then again) in a
north-westerly direction along this existing boundary until it reaches the pit with the
ātti (tree) on this boundary. (
Further it lies) to the east of (
the line)
which, leaving this pit on the left side, passes in a north-westerly direction along this
existing boundary until it reaches the pit called
Veḷḷaikkuḻi on this boundary.
(
Further it lies) to the east of (
the line) which, leaving this on the left side,
passes in a north-westerly direction, (
then) northwards and (
then again) in a
north-westerly direction along this existing boundary until it reaches the rock with a
margosa (tree) on this boundary. (
Further it lies) to the east of (
the line)
which, leaving this on the left side passes in a north-westerly direction along this existing
boundary until it reaches the tree called
Uśilai standing at the spot
where the northern boundary of
Śakkaranallūr and the south-eastern corner of
Kāraippākkam, a hamlet of the above (
said) village, join. (
Further it
lies) to the east of (
the line) which, leaving this on the right side, passes in a
north-westerly direction and (
then) northwards along the existing eastern boundary of
this (
village of)
Kāraippākkam until it reaches the
margosa (tree)
standing on this boundary. (
Further it lies) to the east of (
the line) which,
leaving this on the right side, passes northwards and (
then) in a north-westerly
direction along this existing boundary until it reaches the tamarind (
tree) standing on
this boundary. (
Further it lies) to the north of (
the line) which, leaving this
on the right side, passes westwards along the existing northern boundary of
Kāraippākkam until it reaches the
veḷuṅgu tree standing at the spot where
the north-western corner of
Kāraippākkam joins the north-eastern corner of
Midugūr in
Paḻaiyaṉūr-nāḍu, a hamlet of the above (
said)
village. (
Further it lies) to the north of (
the line) which, leaving this on the
left side passes in a north-westerly direction along the existing northern boundary of this
(
village of)
Midugūr until it reaches the
veḷuṅgu tree standing on this
boundary. (
Further it lies) to the north of (
the line) which, leaving this on the
left side, passes in a westerly and (
then) in a south-westerly direction along this
existing boundary until it reaches the boundary stone marked with double fish standing at the
spot where the northern boundary-corner of
Midugūr, the north-eastern
corner of
Mullaivāyil, a hamlet of
Nitta-vinōda-chaturvēdimaṅgalam, and the south-eastern corner of
Āṉaippākkam, a hamlet of the above (
said) village, meet (
together).
(Further it lies) to the east of (
the line) which, leaving this on the left side,
passes northwards along the existing eastern boundary of this (
village of)
Āṉaippākkam until it reaches the tree called
vaṉmarai
standing on this boundary. (
Further it lies) to the east of (
the line) which,
leaving this on the left side, passes northwards and (
then) in a north-easterly
direction along the existing boundary until it reaches the
veḷvēl
(tree) standing on this boundary. (
Further it lies) to the east of (
the line)
which, leaving this on the right side, passes northwards and (
then) in a north-easterly
direction along this existing boundary until it reaches the ant-hill with the
śemmaṇichchai (tree) standing on this boundary. (
Further it
lies) to the east of (
the line) which, leaving this on the left side,
passes northwards and (
then) in a north-easterly direction along the existing boundary
until it reaches the ant-hill standing on this boundary. (
And further it lies) to the
east of (
the line) which, leaving this on the right side, passes northwards along
this existing boundary until it reaches the
ebony tree standing on this boundary.
(L. 307.) The northern boundary (of
Paḻaiyaṉūr) lies to the south of
(
the line) which, leaving this
ebony tree on the left side, passes eastwards
along this existing boundary until it reaches the ant-hill with the
ilandai tree standing at the spot where the north-eastern corner of
Āṉaippākkam joins the south-western corner of
Uppūr in
Perumūr-nāḍu, a hamlet of
Śiṅgaḷāntaka-chaturvēdimaṅ-galam in
Naḍuvilmali-Perumūr-nāḍu. (
Further it lies) to the
south of (
the line) which, leaving this ant-hill on the right side, passes in a
south-easterly direction along the existing southern boundary of
Uppūr until it
reaches the
veḷuṅgu tree standing on this boundary. (
Further it lies) to the
south and east of (
the line) which, leaving this on the left side, passes in a
north-easterly direction and (
then) north-wards along the existing boundary
until it reaches the tree called
vaṉkaṇai standing on this boundary. (
Further it
lies) to the south of (
the line) which, leaving this on the right side, passes
eastwards and (
then) in a south-easterly direction along the existing boundary until it
reaches the tamarind (
tree) standing on this boundary. (
Further it lies) to the west
of (
the line) which, leaving this on the left side, passes southwards along the existing
boundary until it reaches the ant-hill with the
kārai (tree) standing
on this boundary. (
Further it lies) to the west and south of (
the line) which,
leaving this to the right, passes south-wards and (
then) in a south-easterly
direction along this existing boundary until it reaches the tree called
śemmaṇichchai
standing at the spot where the southern boundary of
Uppūr joins the north-western
corner of
Kaṅgaṉērippaṭṭu, a hamlet of the above (
said) village.
(
Further it lies) to the west of (
the line) which, leaving this on the left side,
passes southwards along the existing western boundary of
Kaṅgaṉērippaṭṭu until it
reaches the ant-hill standing on this boundary. (
Further it lies) to the west and south
of (
the line) which, leaving this on the left side, passes southwards and (
then)
in a south-easterly direction along this existing boundary until it reaches the
veḷuṅgu tree standing on this boundary. (
Further it lies) to the south of
(
the line) which, leaving this on the left side, passes eastwards and (
then) in a
south-easterly direction along this existing boundary until it reaches the rock with the
ugā (tree) standing on this boundary. (
Further it lies) to the west and south of
(
the line) which, leaving this on the left side, passes southwards and (
then) in
a south-easterly direction along this existing boundary until it reaches the tamarind tree with
rock standing on this boundary. (
Further it lies) to the west and south of (
the
line) which, leaving this on the left side, passes southwards and (
then) in a
south-easterly direction along this existing boundary until it reaches the hedge (
teṟṟi
?) called
Śeñjiyār-teṟṟi on the southern boundary of
Kaṅga-ṉērippaṭṭu. (
Further it lies) to the south of (
the line) which,
passes eastwards along the existing southern boundary of
Kaṅgaṉērippaṭṭu until it
reaches the fresh water tank of
Kaṅgaṉērippaṭṭu. (
Further it lies) to the
south of (
the line) which, leaving this on the left side, passes eastwards and
(
then) in a north-easterly direction along this existing boundary until it reaches the
wood-apple (
tree) standing on this boundary. (
Further it lies) to the south of
(
the line) which, leaving this on the left side, passes eastwards and (
then) in a
south-easterly direction along this existing boundary until it reaches the
ātti tree standing at the spot where the south-eastern corner of
Kaṅga-ṉērippaṭṭu joins the north-western corner of
Pōḷipākkam in
Paḻaiyaṉūr-nāḍu, a hamlet of the above (
said) village.
(
Further it lies) to the south of (
the line) which, leaving this on the right
side, passes eastwards along the existing western boundary of this
Pōḷipākkam until
it reaches the bank of the tank called
Kaṅgaṉēri. (Further it lies) to the south of
(
the line) which, cutting through this bank and allow-ing the upper flow of
water of this tank, gets up (
the bank) in a south-easterly direction (
and passes)
until it reaches the old channel which proceeding from the sluice of (
Kaṅgaṉēri)
irrigates
Paḻaiyaṉūr, Pōḷipākkam and
Kayaṟpākkam. (
Fur-ther it lies) to the south of (
the line) which, cutting through this channel
and allow-ing the upper flow of water, passes in a south-easterly direction along
the existing boundary until it reaches the
Amaṉgavāykkāl which
flows from the
Kaṅgaṉēri (tank). (Further it lies) to the west and south of (
the
line) which, cutting through this, passes southwards and (
then) eastwards along the
existing western boundary of
Pōḷi-pākkam until it reaches the ant-hill
with the
pullāndi (tree) standing on this bound-ary. (
Further it
lies) to the south of (
the line) which, leaving this on the right side,
passes eastwards along this existing boundary until it reaches the old channel
irrigating
Paḻaiyaṉūr and
Pōḷipākkam. (
Further it lies) to the
west of (
the line) which, cutting through this channel and allowing the water to flow
over, passes southwards along this existing boundary until it reaches the ant-hill with the
margosa (tree) standing on this boundary. (
Further it lies) to the west of
(
the line) which, leaving this on the right side passes southwards along this existing
boundary until it reaches the high-level channel
mēṭṭuvāykkāl flowing from the
sluice of (
the tank) Kaṅgaṉēri. (Further it lies) to the north of (
the line)
which, allowing the water of this channel to flow over cuts through it, and passes in a
south-westerly direction along this existing boundary until it reaches the
margosa
(tree) standing on this boundary. (
Further it lies) to the west of (
the line)
which, leaving this on the left side, passes southwards along the existing boundary until it
reaches the path leading to Paḻaiyaṉūr from
Kaṅgaṉēri. (Further it lies) to the
south of (
the line) which, following this same path, passes along the existing boundary
in a south-easterly direction (
until it) reaches the tamarind (
tree) called
Kumaraṉpuḷi standing on the southern boundary of
Pōḷipākkam. (
Further
it lies) to the south of (
the line) which, leaving this on the right side, follows
this same path along the existing boundary in a south-easterly direction and then turns and
goes in a north-easterly direction. (
Further it lies) to the east of (
the line)
which, cutting across this path, passes northwards along the existing boundary until it reaches
the tank called
Kūḷivāṇiyaṉ-ēri on this boundary. (
Further it lies) to the
east of (
the line) which, leaving this tank on the right side, passes northwards along
the existing eastern boundary of
Pōḷipākkam until it reaches the eastern bank of
the sacred bathing tank in front of the temple of
Mahādēva at
Pōḷipākkam. (
Further it lies) to the east of (
the line) which,
leaving this on the left side, passes northwards along the existing boundary until it reaches
the western bank of the well called
Moṭṭaikkiṇaru on this boundary. (
Further it
lies) to the east of (
the line) which, leaving this well on the right side, passes
northwards along the existing boundary until it reaches the
margosa (tree) standing on
this boundary. (
Further it lies) to the south of (
the line) which, leaving this
on the left side, passes eastwards and (
then) in a north-easterly direction along the
existing boundary until it reaches the ant-hill standing on the eastern ridge of the field
called
Nochcikkaḻuval on this boundary. (
Further it lies) to the
south of (
the line) which, leaving this on the left side, passes eastwards along the
existing boundary until it reaches the ant-hill standing in the south-western corner of
Kayaṟpāk-kam. (
Further it lies) to the south of (
the line)
which, leaving this on the left side, passes eastwards and then in a north-easterly direction
and (
then again) eastwards along the existing southern boundary of this (
village
of)
Kayaṟpākkam until it reaches the
veḷuṅgu tree standing on this
boundary. (
Further it lies) to the south of (
the line) which, leaving this on the
left side, passes eastwards along the existing boundary until it reaches the ant-hill stand-ing on this boundary. (
Further it lies) to the east and south of (
the
line) which, leaving this on the right side, passes northwards and then eastwar is along
the existing boundary until it reaches the stout
margosa (tree) standing on this
boundary. (
Further it lies) to the west and south of (
the line) which, leaving
this
margosa on the left side, passes southwards and eastwards along the existing
boundary until it reaches the mound with the
margosa (tree) standing on this boundary.
(
Further it lies) to the east and south of (
the line) which, leaving this mound
on the right side, passes northwards and (
then) eastwards along the existing boundary
until it reaches the well called
Amaṇpaṭṭi-kiṇaru at the spot where the
south-eastern corner of
Kayaṟpākkam joins the south-western corner of
Kūḷa-pāḍi in
Perumūr-nāḍu, a hamlet of the above (
said) village.
(
Further it lies) to the south of (
the line) which, leaving this well on the
right side, passes in a north-easterly direction and (
then) eastwards along the existing
southern boundary of this
Kūḷa-pāḍi, until it reaches the pond called
Kuṟunduṟai-maḍu. (Further it lies) to the south of (
the line) which, allowing
the upper flow of water of this (
pond), cuts this right across and (
then) getting
up, passes in a north-easterly direction and then eastwards along the existing boundary until
it reaches the ant-hill with the
ugā (tree) standing on this boundary. (
Further it
lies) to the south of (
the line) which, leaving this ant-hill on the right side,
passes in a north-easterly direction and (
then) eastwards along the existing southern
boundary of
Kūḷapāḍi until it reaches the ant-hill with the
ugā (tree)
standing on this boundary.
And (further) leaving this on the right side, (
the
boundary) passes eastwards along the existing southern boundary of
Kūḷapāḍi
and reaches the spot where it first started.
(L. 426.) (
The following are) the privileges (
parihāra) secured (
by the
temple) on getting as
dēvadāna, all the land situated within the four great
boundaries herein thus declared including wet lands, dry lands, villages, village-sites,
houses, house-gardens, open fields,
waster (
lands set apart) for
grazing cattle, tanks, cow-pens,
ant-hills, hedges, forest-lands,
piḍiligai, barren lands, brackish lands, streams, channels cut through fields, rivers,
arable lands near rivers, (
deep) pits (
of water) where fish exist, hollows
where honey is stored, trees growing up, wells sunk below, tanks, ponds, lakes, collections
of water below lake (
bunds),——without excluding any existing land which is either
covered with water or rolled by the harrow, (
the land) where iguanas run or the
tortoises creep:——
nāḍāṭchi (fee for the administration of the district), ūrāṭchi (fee
for the admin-istration of the village), nāḻi (of grain) on (
every)
basket,
pudānāḻi, (fee on) washer-men's stones,
marriage-fees, fees on potters and shepherds, tax on looms, brokerage tax on goldsmiths,
maṉṟupāḍu, māviṟai, tīyeri, viṟpiḍi, vālamañjāḍi, good cow, good bull, fee for the watch of the district (
nāḍukāval), ūḍupōkku, ilaikkūlam,
water-tax, tolls, fees on ferries and every (
other) fee including such as the king could
take and enjoy, shall not (
henceforth) be received by the king (
but) shall be
received by this god only. For having thus obtained (
the land), the following conditions
(
vyavasthai) are imposed:——(
the lands) of this village shall be irrigated by
canals dug (
proportionately) as per water assigned (
from those canals); others
(
who are not tenants of the dēva-dāna lands) shall not be permitted to cut
branches from these canals (
kuṟangaṟu), dam (
the passage of water) across, put
up small piccottas, or bale (
out) water in bas-kets. The water (
thus)
assigned shall not be wasted. Such water shall be (
appro-priately) used for
irrigation (
after) being regulated. Channels and springs passing across the lands of
other villages to irrigate (
the lands of) this village, shall (
be per-mitted to) flow over (
the boundary line) and to cast up (
silt).
Channels and springs passing across the lands of this village to irrigate (
the lands of)
outside villages, shall (
also be permit-ted) to flow over and cast up
(
silt); mansions and large edifices shall be built of burnt tiles (
bricks ?);
reservoirs and wells shall be dug; coconut (
trees) shall be planted in
groves;
maruvu, damanagam, iruvēli, śeṇbagam, red lilies and mango, jack, coconut,
areca and such other useful trees of various descriptions, shall be put in and planted;
large oil-presses shall be set up; the
Īḻavas (toddy-drawers) shall not (
be
permitted to) climb the coconut and palmyra (
trees) within the surrounding
boundaries of this village; the embankments of the tanks of this village shall be permitted to
be raised within their (
own) limits (
to any suitable height) so as to hold the
utmost quantity of water that may be let into those (tanks).
(L. 458.) Having taken round the female elephant and circumambulated the hamlets and having
planted (
boundary) stones and milk-bush, we, the people (
nāṭṭōm)
of
Paḻaiyaṉūr in
Mēlmalai-Paḻaiyaṉūr-nāḍu, drew up and gave
the charity-deed
(aṟavōlai) for a
dēvadāna to Mahādēva (
Śiva) of
Tiruvālaṅgāḍu from the sixth year (
of reign), subject to the privileges and
conditions set forth above. This is the signature of me,
Maḻiśai-kiḻān Mānaṉ
Aṟiyēṟu of
Maḻiśai-nāḍu in
Māṅgāḍu-nāḍu, (
a subdivision) of
Puliyūr-kōṭṭam in
Jayaṅ-goṇḍaśōḻa-maṇḍalam, who belonged to the department of taxes
and who being present with the people (of
Paḻaiyaṉūr), (
was one of the
persons) who led round the female elephant and drew up and presented the charity-deed. This
is the signature of me,
Perumāṉ-Ambalattāḍi alias
Udaiyamārttāṇḍa-Mūvēndavēḷāṉ of
Śiṟṟāmūr in
Vaṇḍāḻaivēḷūr-kūṟṟam, (
a subdivision) of
Arumoḻidēva-vaḷanāḍu who thus got the charity-deed to be drawn up after taking the
female elephant round. This is the signature of me,
Bhāradvāji Nārāyaṇaṉ Śēnda-pirāṉ Bhaṭṭa of
Śiṟunāṉalūr, a resident of the glorious
Arumoḻidēvachchēri in
Rājarāja-chaturvēdimaṅgalam, who got thus the female
elephant taken round and the charity-deed drawn up. Thus, we (
the members) of the
assembly of
Śiṅgaḷāntaka-chaturvēdimaṅgalam in
Naḍuvilmalai-Perumūr-nādu, marked and showed the boundaries and going round with the female
elephant, planted the (
boundary) stones and milk-bush for the
dēvadāna and drew
up and presented the charity-deed. This is the signature of me, the arbitrator
Āyiravaṉ
Araṅgaṉ alias Śiṅgaḷāntaka Danmappiriyaṉ, the
karaṇattāṉ
of this village. We the villagers (
ūrōm) of
Paḻaiyaṉūr in
Mēṉmalai-Paḻaiyaṉūr-nāḍu, marked and showed the boundaries, thus, and going
round with the female elephant, planted the (
boundary) stones and milk-bush and drew up
and presented the charity-deed, for the
dēvadāna. This is the signature of me the
Śivabrāhmaṇaṉ Kāśyapaṉ Pūdi Tiruvoṟṟiyūraḍigaḷ, the
karaṇattāṉ of this village, who wrote this under the orders of the villagers. We
(
the members of) the assembly of
Nittavinōda-chatur-vēdimaṅgalam
in
Mēṉmalai-Mēlūr-nāḍu marked and showed thus the boundaries and going round
with the female elephant, planted (
boundary) stones and milk-bush for the
dēvadāna and drew up and presented the charity-deed. This is the signature of me, the
arbitrator
Āyiravaṉ Ayyaṉ Perumāṉ alias
Śrīkr̥shṇaṉ Uttamappiriyaṉ who is the
karaṇattāṉ of this village.
(L. 484) Narākkaṇ-Mārāyaṉ Jananāthaṉ alias Rājēndraśōḻa-Brahmādhirāja of Kēraḷāntaka-chaturvēdimaṅgalam in Veṇ-ṇāḍu, (a subdivision) of Uyyakkoṇḍār-vaḷanāḍu; the
magistrate (adhikāri) Tattaṉ Śēndaṉār alias
Rājēndraśōḻa-Aṇukka-Pallavaraiyaṉ, the head-man of
Vayalūr in Veṇṇāḍu, (a subdivision) of
Uyyakkkoṇḍār-vaḷanāḍu; Udaiyadivākaraṉ Tillaiyāḷiyār alias
Rājarāja-Mūvēndavēḷār of Kāñchivāyil in Pērāvūr-nāḍu,
(a subdivision) of Uyyakoṇḍār-vaḷanāḍu; Māṇikkaṉ Eḍuttapādam
alias Śōḻa-Mūvēndavēḷār of Parakēśarinallūr, in
Tiruvindaḷūr-nāḍu, (a subdivision) of Rājēndraśiṅga-vaḷanāḍu;
and Veṇṇāyil Kūttaṉār of Iḍaikkuḍi in Eriyūr-nāḍu, (a
subdivision) of Pāṇḍikulāśaṉi-vaḷanāḍu, having ordered that it should be
entered in the accounts as issued (with the above signatures); Kāḷi
Ēkāmbaraṉ of Pichchipākkam in Puriśai-nāḍu, (a
subdivision) of Maṇaiyiṟ-kōṭṭam in Jayaṅgoṇḍa-śōḻa-maṇḍalam, the superintendent of the department of taxes;
Mūrti-Vīdi-viḍaṅgaṉ of Kachchiram, in Ārvala-kūṟṟam, (a
subdivision) of Arumoḻidēva-vaḷa-nāḍu; Kuvāṇai Śīrāḷaṉ,
the headman of Koṭṭaiyūr in Mīśeṅgiḷiyūr-nāḍu, (a
subdivision) of Pāṇḍikulāśaṉi-vaḷanāḍu; Kāñjaṉ Koṇḍayaṉ of
Kāma-damaṅgalam in Puṟakkiḷiyūr-nāḍu, (a
subdivision) of the same nāḍu; and Kuṇamadaṉ Āchchaṉ of
Śiṉṟiyaṉpākkam in Paṉaiyūr-nāḍu, (a subdivi-sion)
of Jayaṅgoṇḍa-Śōḻa-maṇḍalam——all of the department of taxes;
the varippottagam (officers) Pagavaṉ Aṅgi of Kaichchiram in
Ārvala-kūṟṟam, (a subdivision) of Arumoḻidēva-vaḷanāḍu; and
Kuḍitāṅgi Aravaṇaiyāṉ of Kārikuḍi in Iḍaiyāṟṟu-nāḍu,
(a subdivision) of Pāṇḍikulāśaṉi-vaḷa-nāḍu; the
mugaveṭṭi (officers) Śūlapāṇi Arumoḻi of Kōṉūr in
Kāndāṉa-nāḍu, (a subdivision) of Rājarāja-vaḷanāḍu; Śiṅgaṉ
Aravaṇaiyāṉ, the head-man of Śe[?]bākkam in
Śiṟukuṉṟa-nāḍu, (a subdivision) of Āmūr-kōṭṭam in
Jayaṅgoṇḍa-Śōḻa-maṇḍalam; Arumbākkiḻāṉ Vaigundaṉ Kāḍāḍi of
Nuṅgambākkam in Puliyūr-nāḍu, (a subdivision) of
Puliyūr-kōṭṭam; Araiyamāṉ Araṅgaṉ Piśaṅgaṉ of Naṟṟāyanallūr in
Ūṟṟukkāṭṭu-nāḍu, (a subdivision) of
Ūṟṟukkāṭṭu-kōṭṭam; the varippottagakkaṇakku (officer)
Āchchaṉ Aṅgāḍi, of Ulakkaiyūr in Śāra-nāḍu (a
subdivision) of Īḍūr-kōṭṭam; the (variyilīḍu (officers) Mūli
Udaiyadivākaraṉ of Ōdalpāḍi in Taichchaṉūr-nāḍu the southern
division of Paṅgaḷa-nāḍu; Māṇikkaṉ Durandaraṉ of Kaṟavūr
in Ūṟṟukkāṭṭu-nāḍu, (a subdivision) of
Ūṟṟukkāṭṭu-kōṭṭam; and Tēvaḍi Kamalaṉ of Mūṅgiṟkuḍi
in Tiruvārūr-kūṟṟam, (a subdivision) of Kshatriyaśikhāmaṇi-vaḷanāḍu; and the kīḻmugaveṭṭi (officers) Aiyāraṉ
Dēvarkaṇḍaṉ, Sōmarāśar Dēvaṉ, Paṭṭaṉ Śīkkāli, Vēḷāṉ Perumāṉ, Śeṭṭi
Tiruvaḍigaḷ, Ūraṉ Ēraṉ. Kūttāḍi Nānūṟṟuvaṉ and
Irunūṟṟaimbadiṉmaṉ Araṭṭurai, being present, had it entered in the accounts in
the seventh year and the (one) hundred and fifty-fifth day (of the reign of the
king).
(L. 518) Four sculptors born at Kāñchīpura, ornaments of the race
of Hōvya, wrote this eulogy (praśasti):——the high-minded
Ārāvamurta who, though born of Kr̥shṇā, was not of sullied
(kr̥shṇa) conduct; his two younger brothers who bore the names Raṅga and
Dāmōdara; and (his) son, the famous Purushōt-tama, who
was a bee at the pair of the lotus feet of (god) Purushōttama
(i.e., Vishnu). By these four persons who were well versed in the various forms of
mechanical art, who had their birth at the great (city of) Kāñchīpura, who
were wise and who were born in the Ōvī family, this edict was clearly engraved.
SOUTH-INDIAN INSCRIPTIONS
VOLUME III
PART IV.——COPPER-PLATE GRANTS FROM SINNAMANUR, TIRUKKALAR AND TIRUCHCHENGODU
WITH TEN PLATES
INCLUDING TITLE PAGE, PREFACE, TABLE OF CONTENTS, LIST OF PLATES,
ADDENDA AND CORRIGENDA, INTRODUCTION AND INDEX OF VOLUME III
«EDITED AND TRANSLATED»
BY
RAO BAHADUR H.KRISHNA SASTRI, B.A.,
Government Epigraphist for India (Retired)
MADRAS:
PRINTED BY THE SUPERINTENDENT, GOVERNMENT PRESS, AND PUBLICATION BY THE GOVERNMENT OF
INDIA, CENTRAL PUBLICATION BRANCH, CALCUTTA
1929
VOLUME III——PART IV
No. XVII.——COPPER PLATE GRANTS FROM SINNAMANUR, TIRUKKALAR AND TIRUCHCHENGODU.
No. 206.——TWO PANDYA COPPER PLATE GRANTS FROM SINNAMANUR.
These are two of the four sets of Pāṇḍya copper plate grants discovered so far and
are herein published for the first time. The Vēḷvikuḍi grant of Parāntaka Neḍuñjaḍaiyaṉ
has been edited by me in the
Epigraphia Indica, Vol. XVII, pp. 291 to 309 and the
Madras Museum Plates of Jaṭilavarman, by the late Rai Bahadur V. Venkayya in the
Indian
Antiquary, Vol. XXII, pp. 57 to 75. These four, studied together, furnish a genealogy of
the Pāṇḍyas from the early king Kaḍuṅgōṉ, who is said to have flourished at the close of
the first Śaṅgam of Tamiḻ poets, down to Rājasiṁha-Pāṇḍya
, the
contemporary of the Chōḷa king Parāntaka I, who reigned at the commencement of the 10th
century A.D. With the invasion of the latter into the Pāṇḍya country and his capture of
Madura, which earned for him the title ‘Madiraikoṇḍa’, the early Pāṇḍya power seems to
have come to an end, and made room, for the next two centuries at least, for the unchallenged
sway of the Chōḷas over the whole of Southern India.
The two grants under consideration have been thoroughly reported in the
Annual Report on
Epigraphy for 1906-1907, pp. 62 ff. Speaking of their provenance, Mr. Venkayya states “the
plates are reported to have been found about 20 or 25 years ago (now nearly forty years) while
digging for the foundation of the kitchen in the Vishṇu temple at Śiṉṉamaṉūr
in the Periyakuḷam taluka of the Madura district, and have since been purchased
for deposit in the Madras Museum, from their owner Mr. Rajam Ayyar.”
The bigger of the two sets consists of seven copper plates, measuring approximately 10" by
3(3/8)". The thin rims which they once seem to have had, are now completely worn out.
The plates are numbered on their obverse sides, with the Tamiḻ numerals 2 to 8 close to the
right side of the ring hole, thus showing that the first plate, whose obverse must have borne
the number 1, is now lost. The last plate ending with the word Kaṟkuḷattil, also shows
that one or more plates which contained the last portion of the grant are lost. The ring
which held the plates together and which, judging by the size of the ring holes in the middle
of the left margin of each plate, must have been a little less than 3/8" in thickness, is
missing. The existing seven plates weigh 390 tolas.
The smaller set consists of three thin plates without rims, viz. the first, second and
the last, with one or more plates of two written sides, missing between the second and the
last. The first and the last plates are not numbered as in the larger set. The ring with which
the plates were held together is lost. The ring-hole is not, as usual, bored in
the middle of the left margin, but at the left bottom or the left top corner, according as the
written side of the plate is odd or even——the sheets being meant evidently to be read by
turning over the leaf, as in a palm-leaf manuscript without the necessity of actually removing
the plate from the ring. The plates measure 8(11/12)" by 3" and the three plates, together,
weigh 51 tolas.
Both sets of plates use the Grantha alphabet wherever Sanskrit verses and Sanskrit words
occur and the Tamiḻ Vaṭṭeḻuttu where the Tamiḻ language is employed. The palaeo-graphy of the smaller set of plates does not differ much from that of the Madras
Musuem plates of Parāntaka Neḍuñjaḍaiyaṉ, who, as I have stated already in my paper on
the Vēḷvikuḍi grant, has to be identified with the donor of the latter and therefore also
with Māṟajañjaḍaiyaṉ of the Āṉaimalai inscription.
The remark made by Mr. Venkayya that the Madras Museum plates and the smaller Siṉṉamaṉūr
plates are nearer in point of time to the larger Śiṉṉamaṉūr plates than they are to the
Vēḷvikuḍi grant, has been already examined by me in the light of the palaeography of the
plates under publication. I have noticed that the difference in the formation of the Grantha
characters of the Vēḷvikuḍi, the Madras Museum and the smaller Śiṉṉamaṉūr plates all of
which in my opinion belong to the same period, should be due to their having been written at
different periods later than their Vaṭṭeḻuttu portions. In the matter of their Vaṭṭeḻuttu
writing, the smaller and the bigger Śiṉṉamaṉūr plates are far separated by time and the
palaeographical differences are apparent. The formation of the initial vowel a, the
e-mark in consonants, the letters na, ma, and ya,——of which
the two latter, it is surprising to find, resemble the ma and ya of the
Vēḷvikuḍi and the Āṉaimalai inscriptions,——show marked differences. The differences which
the smaller Śiṉṉamaṉūr plates and the Madras Museum plates present, except in the
formation of the letter ya, are very slight. They are almost nil. Consequently, Mr.
Venkayya's identification of the second king Arikēsari Asamasaman Māṟavarman mentioned in
the smaller Śiṉṉamaṉūr plates with Māṟavarman Pallava-bhañjana of the
Madras Museum plates and that of his son——his unnamed son who was victorious at Marudūr——with
Jaṭilavarman Neḍuñjaḍaiyaṉ of the same plates, becomes untenable even on the grounds of
palaeography. This point will become clearer in the sequel where the identification of the
kings mentioned in the smaller and the bigger Śiṉṉamaṉūr plates is discussed.
The Sanskrit portion of the bigger Śiṉṉamaṉūr plates begins with a fragmentary verse in
which the king (perhaps Pāṇḍya) boasts of having subdued the ocean——an attribute which the
mythical Pāṇḍya kings generally assumed in consequence, perhaps, of their
sea-bordering kingdom, their naval power, and their sea-borne trade, from the earliest
historical times. From him were descended the kings known as Pāṇḍyas (v. 2) ‘who engraved
their edicts on the Himalaya mountain’ and whose family-priest was the sage Agastya (v. 3). One
of the Pāṇḍya kings is said to have occupied the throne of Indra (v. 4) and another to have
shared it with that god, and still another, to have caused the Ten-Headed (
i.e.,
Rāvaṇa of Laṅkā) to sue for peace (v. 5). One was a conqueror of the epic hero Arjuna (v.
7)
. Verse 8 refers to a king who cut off his own head in order to protect
that of his master and also to a certain Sundara-Pāṇḍya who had mastered all the sciences.
Many kings of this family had performed Vēdic sacrifices
Rājasūya and
Aśvamēdha (v. 9).
In this family was born king Arikēsarin. His son was Jaṭila; his son Rājasiṁha (II); his
son Varaguṇa (I); and his son Śrī-Māṟa entitled Śrīvallabha (v. 10). Śrī-Māṟa
conquered Māyā-Pāṇḍya, the kings of Kēraḷa and Siṁhaḷa, the Pallava and the Vallabha
(v. 11). His son was Parāntaka the younger brother of Varaguṇa II (v. 12), who fought a
battle at Kharagiri and captured Ugra (v. 13). His wife was Vāṉavaṉmahādēvī (v. 15) and
their son was Rājasiṁha (III), the banner (both) of the solar and the lunar races (vv. 16 and
17).
A favourite of this king was the Brāhman Parāntaka, the son of Śrēshṭhiśarman,
the grandson of the Vēdic scholar Bhāskara (v. 21) and the great-grandson of Śrēshṭhin,
a Seṅguṭi-Kauśika of Puttūr (vv. 20 and 21). The ancestors of this Parāntaka were
the followers of Āgnivēśya-kalpa——evidently the science of medicine——and his maternal
grand-father was the famous Ūraśarman of the Maudgalya lineage, of
Syandanagrāma. To Śrēshṭhiśarman, king Parāntaka Vīranārayaṇa had given the village of
Maṇiyāchi, sur-named Tiśaichchuḍarmaṅgala in Vaḍa-Kaḷavaḻi-nāḍu. The
ruling king Rājasiṁha (III) gave to the Brāhman Parāntaka. In the 16th year of his reign,
while encamped at Chūḻal in Rājasiṁha-kuḷakkiḻ, the agrahāra Naṟcheygai-Puttūr
surnamed Mandaragaurava-maṅgalam in Aḷa-nāḍu.
The vijñapti of the grant was the councillor and poet Jaṭila (v. 33) of the
Atri-gōtra, while the ājñapti was Kūṟṟaṅgōṉ, a servant of king Māṟavarman (v.
34). The kuḍikāval was Nakkaṅkumāṉ, son of the headman of Kūra in
Kīḻ-Vēmba-nāḍu, who was a minister and the chief of the elephant forces. Nakkaṅ-Kāḍa,
Kōṉ-Vēḷāṉ and Paṭārañ-Chōlai were three officers who witnessed the demarcation of the
boundary line. Verse 37 supplies for the king the surname Abhimānamēru.
The composer of the praśasti was Vāsudēva, a friend of Madhuraguṇa and the
elder brother of Vishṇu (v. 38).
The Tamil portion which begins with line 76 also praises the Pāṇḍya kings who belonged to
the lunar race and bore the crest of the double fish, had Agastya as their family preceptor and
counted the god (Śiva) as one of their family members. Many other incidents, mostly mythical,
are also registered of some of the early kings: such as, (1) churning the ocean for nectar; (2)
bathing in the waters of the four oceans in a single day; (3) going round the earth; (4)
sending embassy to the gods on many occasions; (5) taking away the necklace of Pākaśāsana
(Indra); (6) mastering the Tamiḻ language of the south; (7) driving away the sea by throwing a
javelin; (8) giving a thousand golden hills (Mēru) in charity; (9) founding the town of
Madura and erecting a wall round it; (10) studying Tamiḻ and Sanskrit (vaḍa-moḻi) as
even to excel Paṇḍits; (11) leading elephants in the Bhārata war against the Mahārathas;
(12) relieving Vijaya (Arjuna) from the curse of Vasu; (13) engraving the victorious symbols of
the fish, the tiger, and the bow on the top of the Northern mountain, i.e., the
Himalayas; (14) getting huge giants to work for them in building many tanks; (15) cutting off
the heads of two kings in the battles fought at Chitramayari and Talaiyālaṅgāṉam; (16)
getting the Mahābhārata translated into Tamiḻ; and (17) establishing the Tamiḻ Śaṅgam in
the town of Madura. After these kings had passed away, there came a king named Parāṅkuśa who
saw the back of (i.e., defeated) the Chēra king at Nelvēli and the Pallava king at
Śaṅkaramaṅgai. His grandson was Rājasiṁha, after whom came a king named
Varaguṇa-Mahārāja. The exact relationship of this Varaguṇa-Mahārāja to his predecessor
Rājasiṁha has not been recorded. Rājasiṁha's son was Parachakrakōlāhala who was
successful in battles fought at Kuṇṇūr, Śiṅgaḷam (Ceylon) and Viḻiñam
and who at Kuḍamūkkil won a deadly battle against the combined armies of the Gaṅga, Pallava,
Chōḷa, Kaliṅga, Magadha and other kings. Next came Varaguṇavarman, whose relationship to
Parachakrakōlāhala is also not specified. His younger brother was Parāntakaṉ Śaḍaiyaṉ,
who fought battles at Śennilam, Kharagiri and Peṇṇāgaḍam in the Koṅgu country. To him and
his queen Vāṉavaṉmahādēvī was born Rājasiṁha surnamed Vikaṭavāḍava and
Mandaragaurava. This latter fought a battle at Ulappinimaṅgalam, drove the king of Tañjai
(Tanjore) in a battle fought at Naippūr, won a battle at Koḍumbai, burnt the town of Vañji
on the northern bank of the Poṉṉi (Kāvērī) river and destroyed the lord of the southern
Tañjai country at Nāval.
In the 14th year opposite to the second year of his reign (
i.e., the 16th year as stated
in the Sanskrit portion), this Rājasiṁha, while he was encamped at Chūḻal, a town founded
by himself in the district of Rājaśiṅgapperuṅguḷakkīḻ or Rājasiṁhakuḷakkīḻ, granted
to the Brāhman Parāntaka, the village Naṟcheygai-Puttūr in Aḷa-nāḍu, re-naming it
Mandaragau-ravaṃaṅgalam. As in the Sanskrit portion, lines 147 to 155 seem to
record that Bhāskaran-Śeṭṭi (Śrēshṭhiśarman of the Sanskrit portion) the
son of Bhāskara and the foremost of the Ombāḻvas of the Āgnivēśya-kalpa and the
Komara-Kauśika-gōtra (Śeṅguṭi-Kauśika of the Sanskrit portion) dwelling in Puttūr, in
the Mīyguṇḍāṟu (district) of Koḻuvūr-kūṟṟam (division), had received from Parāntaka
Vīranārāyaṇa, the village of Tiśaichchuḍarmaṅgalam in the Vaḍakaḷavaḻi-nāḍu
(province). From the Sanskrit passage, we learn that Maṇiyāchi, which may be identified with
the well-known junction station on the South Indian Railway, was surnamed
Tiśaichchuḍarmaṅgalam. The
viṇṇappam (
vijñapti in Sanskrit)
i.e.,
the one who made the formal request to the king, was, according to the Tamiḻ portion, a
certain Śaḍaiyapirāṉ-Bhaṭṭasōmayājin of Pullamaṅgalam in Śōḻa-nāḍu: and the
ājñapti, as in the Śanskrit portion, was Kūṟṟaṅgōṉ, a native of Vēmbaṟṟūr in
Kaḷavaḻi-nāḍu. Kumāṉ or Nakkan-Kumāṉ
(as he is called in
Sanskrit) of the village of Kūra in Kīḻ-Vēmba-nāḍu, was the
kuḍikāval-nāyakaṉ
or the chief revenue officer. The three officers, who, according to the Sanskrit portion, were
to witness the demarcation of the boundary line, are stated in the Tamiḻ portion, to have been
the
kaṇakkar or accountants, the demar-cation itself being done by the
nāṭṭār, i.e., the district people of Aḷa-nāḍu. Of the bound-aries,
the eastern boundary was the Śuruḷi-āṟu (river). The southern boundary of the village
granted, which commences at the end of the eighth plate, must have been continued on the next,
which is however missing.
Compared with the Vēḷvikuḍi plates of Neḍuñjaḍaiyaṉ, we find that the account
given in the bigger Śiṉṉamaṉūr plates includes, as it should, many later Pāṇḍya kings.
The mild Purāṇic tradition of the Vēḷvikuḍi plates connecting the Pāṇḍyas with Agastya,
the churning of the milk ocean, and the sharing with Indra of half his throne and
necklace, grows here into a big list with seven or eight other extra items added to it. Some of
these are interesting. For instance, the going round the earth, and the bathing in the waters
of the four oceans in a single day, are feats attributed to Vāli, king of the monkeys
. Again, calling the aid of huge giants to build tanks in the Pāṇḍya land also
seems to suggest the near connection which the Pāṇḍya country had with Ceylon, the land of
Rāvaṇa. The driving away of the sea by throwing a javelin is perhaps a reminiscence of a
similar feat ascrib-ed to the epic hero Rāma. The leading of elephants against the
Mahārathas in the Bhārata war is a fact which is commemorated also in literature, of the
Chēra king Śeṅguṭṭuvaṉ, who is said to have fed the soldiers in the
Mahābhārata war. Some of the other attributes, however, are of much historical value. The
mastery over the Tamiḻ language of the south, the foundation of the town of Madura and the
erection of a wall round it, the studying of Tamiḻ and Sanskrit as even to excel Paṇḍits,
the initiating of the translation of the Mahābhārata into Tamiḻ and the establishing of the
Tamiḻ Śaṅgam (academy) in the town of Madura—— these, clearly indicate the close connection
the Pāṇḍya kings had with the development of the Tamiḻ language and the foundation of the
town of Madura. The battles of Chitramuyari and Talaiyālaṅgāṉam mentioned of one of the
unnamed Pāṇḍya kings must be a reference to Neḍuñjeḻiyaṉ who is spoken of in literature
as the hero who gained success in the battle of Talaiyalāṅgāṉam by defeating the Chōḷa
and the Chēra kings. Our plates add that the heads of these two kings were actually cut off
and this was not in one battle as literature suggests, but in two,
viz., Chitramuyari
and Talaiyālaṅgāṉam.
The genealogies of the Pāṇḍya kings as given in the Sanskrit and Tamiḻ portions
differ widely; but still as both refer to the same grant, which was made in the sixteenth year
of the same king, there cannot be any room for doubt. Consequently, the statements of
the Sanskrit and the Tamiḻ portions have to be supplemented one with the other, in
order to obtain a complete genealogy (see Table D in the attached sheet of genealogical
tables).
The smaller Śiṉṉamaṉūr plates, after the usual invocation to god
Purushōttama (Vishṇu) (v. 1), confer a benediction on the family of the Moon, in which were
born the (Pāṇḍya) kings who crushed the pride of the enemies of gods (v. 2).
In that family of the Moon, after many kings of great deeds had expired, came forth a son of
Jayantavarman, the great king (paramēśvara) Arikēsari Asamasaman Alaṅghya-vikrama Akālakāla Māṟavarman. His son was one who fought battles at Marudūr and
Ku-vaḷaimalai. Here comes a break and one or two plates on which the genealogy
should have been continued, are lost. What is left on the last plate treats only of the
description of the boundary line of the granted land or village, and mentions the Bhagavatī
temple of Koṟṟaṉ-puttūr. The āṇatti) of the grant was Tāyaṉ
Śiṅgaṉ, the uttaramantri of Kuṇḍūr in Kuṇḍūr-kūṟṟam of
Aṇḍa-nāḍu. The puraṅkāval of this village was eighty-five kalams (of
paddy). The king himself, as in the Vēḷvikuḍi plates (ll. 151-152), made a declaration and
caused the copper-plate grant to be executed. It may be noted that Koṟṟaṉputtūr mentioned
above, also figures among the boundaries of Vēḷvikuḍi. The record was written (or witnessed)
by Arikēsari, son of Pāṇḍi-Perumbaṇaikkāraṉ who also wrote the Madras Museum plates.
Before proceeding further, it is necessary to have clearly before us the genealogical tables
supplied by the four Pāṇḍya copper-plate grants, viz., (A) the Vēḷvikuḍi grant,
(B) the Madras Museum plates, (C) the smaller Śiṉṉamaṉūr plates and (D) the bigger
Śiṉṉama-ṉūr plates, severally. For convenience of reference, it will be noted
that the numbers given to the kings in the Vēḷvikuḍi table are repeated in the other tables
in cases where, for reasons explained in the sequel, the kings are identical.
PĀṆḌYA GENEALOGY
(A)
From the Vēḷvikuḍi grant.
Pāṇḍya: a mythical king of a past kalpa born in this kalpa as Budha, son of
the Moon.
Purūravas.
In his family
Palyāgaśālai Mudukuḍumi-Peruvaḻudi: an Adhirāja of the Pāṇḍyas.
Inter-regnum in the Pāṇḍya country.
The Kali king Kaḷabhraṉ: drove away numberless Adhirājas before him and took
possession of the Earth (i.e., usurped the Pāṇḍya country).
(1) Pāṇḍyādhirāja Kaḍuṅgōṉ: recovered the Pāṇḍya country from the enemy,
i.e., the usurper Kaḷabhraṉ.
(2) Avanichūḷāmaṇi Māṟavarman.
(3) Śeḻiyaṉ Vāṉavaṉ Śēndaṉ: the over-lord of the hill chiefs.
(4) Arikēsari Asamasaman Māṟavarman: won a battle at Pāḻi; conquered Vilvēli at Nelvēli;
des-troyed the Paravas; annihilated the race of the people of Kuṟu-nāḍu; gained
victory at Śeṉṉi-lam and fought the battle of Puliyūr against the Kēraḷa
king.
(5) Śaḍaiyaṉ Raṇadhīra: lord of the Koṅgas; entitled Teṉṉaṉ, Vāṉavaṉ, Śembiyaṉ,
Śōḻaṉ and the beautiful Karunāṭakaṉ; defeated Āyavēḷ at Marudūr; gained victories at
Śeṅgōḍu and Pudān-kōḍu; and destroyed the Mahārathas at Maṅgalapura.
(6) Tērmāṟaṉ Rājasiṁha (I): fought a battle at Neḍuvayal; defeated his enemies at
Kuṟumaḍai; destroyed their power at Maṉṉikuṟichi and Tirumaṅgai; defeated insubordinate
chiefs at Pūva-lūr; won a victory at Koḍumbāḷūr; crushed the Pallava at
Kuḻumbūr and at Periyalūr; crossed the Kāviri (Kāvērī) and conquered
Maḻa-Koṅgam; reached Pāṇḍi-Koḍumiḍi; contracted relationship with Gaṅgarāja; renewed
Kūḍal, Vañji and Kōḻi; and married a daughter of the Maḻava king.
(7) Jaṭila Parāntaka Neḍuñjaḍaiyaṉ: entitled Koṅgarkōṉ, king of the Nēriyar
(i.e., the Chōḷas); Paṇḍitavatsala, Kalippagai, Puṉappūḻiyaṉ, Śiṉachchōḻaṉ;
Śrīvaraṉ; Teṉṉaṉ; and Vāṉavaṉ; defeated the Kāḍava king at Peṇṇāgaḍam on the
northern bank of the Kāvērī; drove away Āyavēḷ and the Kuṟumbas at Nāṭṭukkuṟumbu;
married a daughter of Gaṅgarāja and renewed the grant of Vēḷvikuḍi. His minister fought a
battle at Veṇbai in which the opponents were the Vallabha and the Pūrvarājar (kings of the
East).
(B)
From the Madras Museum plates.
In the Pāṇḍya race whose first ancestor was the Moon and whose family priest was
Agastya.
(6) Māṟavarman: destroyed the Pallava in battle (Pallavabhañjana).
(7) Jaṭilavarman (Neḍuñjaḍaiyaṉ): entitled Teṉṉaṉ, Vāṉavaṉ, Śembiyaṉ; fought
battles at Viṇṇam, Śeḻiyakkuḍi and Veḷḷūr; defeated Adiyan at Ayirūr, Pugaḻiyūr and
Āyiravēli, on the northern bank of the river Kāvērī; marched against the allied armies of
the Pallavas and the Kēraḷas; captured the king of Western Koṅgu; unfurled his banner at
Kūḍal (Madura); subdued the Koṅgu country and became famous throughout the Gaṅga kingdom;
entered Kāñ-chivāyppērūr and built a temple there for Vishṇu; destroyed
Viḻiñam, whose fort was as strong as that of Laṅkā and subdued the king of Vēṇ
(Vēṇāḍu); built a wall round Karavandapu-ram and came back to (his capital)
Kūḍal.
(C)
From the smaller Śiṉṉamaṉūr plates.
In the race of the Moon were born the Pāṇḍya kings whose family priest was Agastya.
(3) Jayantavarman.
(4) Arikēsari Asamasaman Alaṅghyavikrama Akālakala, Maṟavarman, a
paramēśvara.
(5) An un-named son who fought battles at Marudūr and Kuvaḷaimalai.
[Plate or plates lost after this.]
(D)
From the bigger Śiṉṉamaṉūr plates.
The Pāṇḍyas were descended from the Moon; had Agastya for their family priest. In
this family were born (a) a king who subdued and relieved Vijaya (i.e., Arjuna)
from the curse of Vasu, (b) Sundara-Pāṇḍya, a helmsman in the ocean of Śāstras,
(c) a king whose surname was Pūḻiyaṉ, (d) a king who stood firmly in the field of
battle at Pāḻi and obtained the title Pañchavaṉ, (e) the builder of Madura with its
surrounding wall, (f) a king who cut off the heads of two kings in the battles at
Chitramuyari and Talaiyālaṅgānam.
(6) Arikēsari Parāṅkuśa: king of the Pañchavas; defeated the Chēra king at Nelvēli and
the Pallava king at Saṅkaramaṅgai
(7) Jaṭila
(8) Rājasiṁha (II)
(9) Varaguṇa (I) or Varaguṇa-Mahārāja.
(10) Srī-Māṟa, Śrīvallabha, Parachakrakōlāhala: fought successful battles at Kuṇṇūr,
Siṅgaḷam and Viḻiñam; defeated at Kuḍamūkkil the Gaṅga, Pallava, Chōḷa, etc.;
conquered Māyā-Pāṇḍya, the Kēraḷa, the Siṁhaḷa, the Pallava and the
Vallabha.
(11) Varaguṇa II or Varaguṇavarman: succeeded to the throne in A.D. 862.
(12) Parāntaka Vīranārāyaṇa Saḍaiyaṉ: fought battles at Kharagiri,
Śeṉṉilam Nilambēr and Kuḻumbūr; destroyed Peṇṇāgaḍam; won battles in the
Koṅgu country; subdued the whole of Jam-budvīpa (Nāvaltīvu) and married
Vāṉa-vaṉmahādēvī.
(13) Rājasiṁha (III): entitled Vikaṭavāḍavaṉ, ‘the banner of both the solar and
the lunar races’; fought battles at Ulappi-nimaṅgalam, Naippūr and
Koḍumbai; burnt Vañji on the northern bank of the river Kāvērī; fought a battle
at Nāval where he defeated the lord of southern Tañjai and was the donor
of Naṟcheygaiputtūr or Mandaragaurava-maṅgalam.
The description of the three kings given in the smaller Śiṉṉamaṉūr plates enables us
to identify at once the last who fought the battle at Marudūr with (5) Śaḍaiyaṉ Raṇadhīra
of the Vēḷvikuḍi plates and his father with (4) Arikēsari Asamasaman Māṟavarman of the
same. From this it further follows that Jayantavarman the father of Arikēsari Asamasaman
must be identified with (3) Śeḻiyaṉ Śēndaṉ. Mr. K.V.Subrahmanya Ayyar suggests
that Jayantavarman is perhaps a Sanskritized form of Śēndaṉ. Thus the three kings referred
to in the smaller Śiṉṉamaṉūr record, must be Nos. (3), (4) and (5) of Mr. Venkayya's
genealogical table given at page 54 of part II of the Madras Epigraphical Report for
1908. It is, therefore, difficult to see how or why Rai Bahadur V. Venkayya must have been
inclined to attribute the smaller Śiṉṉamaṉūr plates to Parāntaka Vīranārāyaṇa
Śaḍaiyaṉ of the bigger Śiṉṉama-ṉūr plates (D), who comes three generations
after (7) of the Vēḷvikudi grant, especially after seeing that the three names mentioned in
the smaller set are evidently only the first three names of what might have been a longer
genealogy, similar to that of the Vēḷvikuḍi grant or the bigger Śiṉṉamaṉūr plates. The
Madras Museum plates of Jaṭilavarman and the smaller Śiṉṉamaṉūr plates,
palaeographically, are almost of the same period, and if, as proved in my paper on the
Vēḷvikuḍi grant, the donor of the Madras Museum plates is identical with the donor of the
Vēḷvikuḍi grant, it follows that the donor of the smaller Śiṉṉamaṉūr plates too must be
either Parāntaka Neḍuñjaḍaiyaṉ of the Vēḷvikuḍi grant or an immediate successor of his.
So, the missing plate or plates after the second in the smaller Śiṉṉamaṉūr set should have
contained the names of (5) Śaḍaiyaṉ Raṇadhīra, (6) Tērmāṟaṉ, (7) Parāntaka
Neḍuñjaḍaiyaṉ and perhaps also his successor Rājasiṁha II. It is very disappointing that
these plates are lost; else, we would have had enough material to compare the genealogies and
to identify the names.
In comparing next, the historical Pāṇḍya genealogy derived from the bigger Śiṉṉama-ṉūr plates with that of the Vēḻvikuḍi grant, one has to be guided not only by the
common names and titles of kings belonging to about the same age, but also by the common
battles fought and the common enemies conquered by them——though it is not impossible that
these may be repeated in history. Palaeographical similarities no doubt often help in the
identifi-cation of names but sometimes they also fail when the particular
inscription from which we draw the inference happens to be a copy of some older document,
written in a latter hand. Applying these methods we find that the first king Arikēsari of the
bigger Śiṉṉamaṉūr plates, who is said to have fought the battle of Nelvēli against a
Chēra king, will at first appear to be the same as Arikēsari Māṟavarman (No. 4) of the
Vēḷvikuḍi grant whose enemy at Nelvēli was a certain Vilvēli
(perhaps a
Chēra). But Arikēsari of (A) did not, however, fight with the Pallava king as did Arikēsari
mentioned in (D). The battle of Śaṅkara-maṅgai where Parāṅkuśa Arikēsari of
(D) defeated the Pallavas is not mentioned of No. 4 in (A) but Tērmāṟaṉ (No. 6) a grandson
of Arikēsari (No. 4) is clearly said to have crushed the Pallava power. Again, the title
Parāṅkuśa, given to Arikēsari in the Tamiḻ portion of (D) makes it difficult to connect
him with the first Arikēsari Māṟavarman (No. 4) of the Vēḷvikuḍi plates. So, it has to be
assumed, at least hypothetically, that a second battle was fought at Nelvēli by Parāṅkuśa
Arikēsari, like the first by his grandfather, Asamasaman Arikēsari, against the very same or
a different Chēra king. The fact that Parāṅkuśa Arikēsari's grandson is called Rājasiṁha
in (D) suggests the possibility of Arikēsari himself being also called
Rājasiṁha, which title we actually find for the first time given to Tērmāṟaṉ in the
Vēḷvikuḍi plates. Thus, the battle of Śaṅkaramaṅgai and the defeat of Pallavamalla and a
possible second battle at Nelvēli are the only common factors that might enable us to connect
the genealogy of the bigger Śiṉṉamaṉūr plates with that of the Vēḷvikuḍi grant.
Parāṅkuśa Arikēsari must therefore be No. 6 Tērmāṟaṉ, the contemporary of Pallavamalla
(Cir. A.D. 760) as we learn from the Vēḷvikuḍi grant. If this is admitted, Tērmāṟaṉ (No.
6) of (A) must be presumed to have also had the titles Arikēsarin and Parāṅkuśa, to have
defeated the Pallavas at Śaṅ-karamaṅgai before actually crushing Pallavamalla in
the battles at Kuḻumbūr and Periyalūr and to have fought a second battle at Nelvēli against
an unnamed Chēra.
Of king Jaṭila, the second in the genealogical list (D) given above, nothing is stated in
the plates in the Sanskrit portion, the Tamiḻ portion omitting his name altogether. On the
hypothesis, however, of Arikēsari Parāṅkuśa being identical with Tērmāṟaṉ of
the Vēḷvikuḍi grant, Jaṭila will have to be identified with (No. 7) Parāntaka
Neḍuñjaḍaiyaṉ, the donor of the Vēḷvikuḍi grant——it being inexplicable, however, why
this king of whom we hear so much in the Vēḷvikuḍi and in the Madras Museum plates, should
have been mentioned without any remarks in the Sanskrit portion and omitted altogether in the
Tamiḻ portion. The other kings who follow are later names in the Pāṇḍya genealogy and
their achievements are detailed in the genealogical table (D) given above.
The successor of Jaṭila was Rājasiṁha (II)
of whom nothing is stated. After
him came Varaguṇa or Varaguṇa-Mahārāja of great prowess who was separated by two
generations or roughly 50 years from Tērmāṟaṉ (No. 6 of A) the contemporary of Pallavamalla
Nandi-varman already mentioned. Consequently, he should have flourished about the
beginning of the 9th century A.D. Though very scanty information is supplied about this king by
the bigger Śiṉṉamaṉūr plates, still he is familiar to students of epigraphy and we know of
very many references in inscriptions to Varaguṇa or Varaguṇa-Mahārāja
,
sometimes also called Māṟañjaḍaiyaṉ. We learn, e.g., that Varaguṇa, for the first time,
carried his conquests north ward into the Chōḷa country against Iḍavai
on
which occasion also he should perhaps have destroyed the fortified walls of Vēmbil
(Vēmbaṟṟūr). Varaguṇa thence pushed further north into the Toṇḍai-nāḍu making there a
grant from his camp at Araiśūr, a village on the banks of the Pennar to the temple of
Erichchā-Uḍaiyār at Ambāsamudram in the Tinnevelly district. Again, an inscription at
Kaḻugumalai
, also in the Tinnevelly district, supports the above statement
by referring to an expedition of the king (herein called only Māṟañjaḍaiyaṉ) against
Arividūrkkōṭṭai and casually mentions the village Pūndaṇmali (i.e., Poonamalli) in
Toṇḍai-nāḍu. The Tiruviśalūr inscription dated in the 4th year of the reign of
Varaguṇa-Mahārāja might also belong to this same king
. The Aivarmalai ins-cription which supplies the initial date Śaka 784 or A.D. 862 to Varaguṇa must refer
to the later Varaguṇavarman who was the grandson of Varaguṇa I. An inscription
from Tiru-veḷḷaṟai which is dated in his 13th year, and where the king is called
Māṟañjaḍaiyaṉ supplies astronomical details for the verification of the date. The actual
calculation, worked out by Mr. Sewell at page 253 of
Ep. Ind., Vol. XI, fits in with the
13th year of this Varaguṇavarman II, viz., Monday the 22nd November, A.D. 874. This is the
second sure date in the Pāṇḍya chronology, the first being A.D. 769-70 (or thereabouts) of
the Āṉamalai inscription, for king Maṟañjaḍaiyaṉ Parāntaka, Neḍuñjaḍaiyaṉ, the donor
of the Vēḷvikuḍi grant and of the Madras Museum plates. Thus the initial date of Varaguṇa
II got from the Aivarmalai inscription, is A.D. 862 and the nearest possible date of
Parāntaka Neḍuñjaḍaiyaṉ is A.D. 770. The difference between these two dates
i.e. 92
years, suggests at least four generations and Rai Bahadur Venkayya has, accordingly in his
ge-nealogical table of the Pāṇḍyas given at page 54 of his
Annual Report on
Epigraphy for 1908, Part II, taken the Varaguṇa of the Aivarmalai inscription to be the
second of that name who, according to the Udayēndiram plates, killed the Gaṅga king
Pr̥thvīpati I in the battle at Śrīpurambiyam or Tiruppurambiyam near Kumbhakōṇam, being
himself subsequently defeated by the last Pallava king Aparājita or Aparājitavikramavar-man son of Nr̥patuṅga
. Leaving alone the second Varaguṇavarman for
the present, it may be stated that in the time of Varaguṇa-Mahārāja I the Pāṇḍya dominion
was largely extended as to include in it the Chōḷa and the Pallava country right up to the
bank of the Pennār in Toṇḍai-nāḍu. This invasion could not have been allowed to pass
without severe resistance by the kings concerned, viz., the Chōḷas and the Pallavas, and
consequently, we see that in the next reign king Śrīvallabha (10) had to fight fierce
battles, three of them being at Kuḍamūkkil, i.e., Kumbhakōṇam in the heart of the Chōḷa
country, against perhaps the allied Chōḷas, Gaṅgas and Pallavas.
This was
perhaps the commencement of the struggle. It perhaps ended only with the defeat of Varaguṇa
II, by the Pallava king Aparājita at Śrīpurambiyam, near Kumbhakōṇam, where his Gaṅga
ally Pr̥thivīpati I also died. The Chōḷa enemies of the Pāṇḍyas, now turned against
their allies, the Pallavas Rājakēsarivarman Āditya I overran the Toṅḍai-nāḍu in the
north and occupied it. But the Pāṇḍya king Rājasiṁha III (No. 13), the son
of Parāntaka Śaḍaiyaṉ, defeated the king of Tañjai (Tanjore) at Naippūr, fought a
battle at Koḍumbai (Koḍumbāḷūr) the seat of one of the powerful Chōḷa subordinates,
burnt Vañji and destroyed the king of southern Tañjai (perhaps another subordinate of the
Chōḷas) at Nāval. Āditya's son Parāntaka I defeated this Rājasiṁha-Pāṇḍya, the nephew
of Va-raguṇa II and captured the Pāṇḍya capital Madura, thereby acquiring for
himself the well-known title Madiraikoṇḍa. The mention of Māyā-Pāṇḍya as in
rebellious union against Śrīvallabha (10) and that of Ugra (perhaps also a Pāṇḍya king)
against Parāntaka Vīranā-rāyaṇa Śaḍaiyaṉ (12) show internal dissensions in
the Pāṇḍya family which must have been the cause of their eventual downfall. The Pāṇḍya
king Parāntaka appears to have courted the friendship of the rising powerful Chōḷa and to
have married Vāṉavaṉmahā-dēvī, evidently a Chōḷa princess as the title
the flag of both the lunar and the solar races'
borne by his
son Rājasiṁha clearly shows.
Of the topographical and other proper names mentioned in both the sets of
Śiṉṉamaṉūr plates, viz., Chitramuyari, Talaiyālaṅgānam, Nelvēli, Śaṅkaramaṅgai,
Kuṇṇūr, Śiṅgaḷam, Viḻiñam, Kuḍamūkkil, Śeṉṉilam, Kharagiri, Peṇṇāgaḍam,
Koṅgu, Ulappinimaṅgalam, Tañjai, Naippūr, Koḍumbai, Vañji [on the northern bank of the
Poṉṉi (Kāvērī) river], Nāval, Chūḻal, Rājasiṅgapperuṅguḷakkīḻ,
Naṟcheygaiputtūr, Aḷa-nāḍu, Puttūr, Mīyguṇḍāṟu, Koḻuvūr-kūṟṟam, Maṇiyāchi or
Tiśaichchuḍarmaṅgalam, Vaḍa-Kaḷavaḻi-nāḍu, Pullamaṅgalam, Śōḻa-nāḍu,
Vēmbaṟṟūr in Kaḷavaḻi-nāḍu, Kūra in Kīḻ-Vēmba-nāḍu, Śuruḷi-āṟu (river),
Marudūr, Kuvaḷaimalai, Koṟṟaṉputtūr, Kuṇḍūr and Aṇḍa-nāḍu, almost all are familiar
and known to us from inscriptions. The first two are not identified, the second being known
only to literature. Kuḍamūkkil is Kumbhakōṇam; Viḻiñam is a port in the Travancore State;
Śiṅgaḷam is Ceylon; Peṇṇāgaḍam is a village in the Tanjore District; Koṅgu comprises
the modern districts of Salem and Coimbatore; Tañjai is the well-known Tanjore; Koḍumbai is
Koḍumbāḷūr in the Pudukkōṭṭai State. Rājaśiṅgakuḷakkīḻ may be identified with
Rājaśiṅgamaṅgalam in the Śivagaṅga Zamīndāri. It is called Varaguṇa-maṅgalam in its inscriptions. Naṟcheygaiputtūr must be identical with
Śiṉṉamaṉūr in the Periyakuḷam taluk where these plates were obtained. The stone
inscriptions of the place, however, show that it bore the name Arikēsarinallūr and was a
brahmadēya in Aḷa-nāḍu, a subdivision of Pāṇḍi-maṇḍalam.
A
hamlet of it was Koṟṟaṉputtūr, identical, perhaps, with the native village of the
donee.
Mention is also made in stone inscriptions of the
places Mandaragauravamaṅgalam and Arapadaśēkharamaṅgalam, which had assemblies similar
to that of Arikēsarinallūr that met together in a common place, evidently showing that
these places were not far distant from each other.
Aḷa-nāḍu is the
territorial division in which Śiṉṉamaṉūr was situated. Kōttārpoḻil-Puttūr is identical
with Tirupputtūr in the Ramnad district and is the headquarters of a taluk. From No. 90 of the
Madras Epigraphical collection for 1908, we learn that it was situated in Mīguṇḍāṟu in
Koḻuvūr-kūṟṟam, which is the description given of Kōttārpoḻil-Puttūr in these plates.
Pullamaṅgalam is a village in the Pāpanāśam taluk of the Tanjore district. It was situated
in Kilār-kūṟṟam. Kīḻ-Vēmba-nāḍu is a subdivision of the Pāṇḍya country in which
Tinnevelly was situated. As such, the village of Kūra must be looked for near about
Tinnevelly. Śuruḷiyāṟu is the river that takes its rise from the Śuruḷi-malai, 7 miles
from Cumbum in the Periyakuḷam taluk of the Madura district, and flows past Cumbum and
Śiṉṉamaṉūr and joins the Vaigai. Aṇḍa-nāḍu is that territorial division of the
Pāṇḍya country in which Periyakōṭṭai in the Dindigul taluk was. Hence Kuṇḍūr and
Koṟṟaṉputtūr must be traced out in that locality.
Larger Śiṉṉamaṉūr Plates.
TEXT.
[Metres: Vv. 1 and 30, Upajāti; V. 2, Vaiśvadēvī; Vv. 3, 4, 5, 8 and 31,
Upēndra-vajrā; Vv. 6, 7, 13, 27 and 38, Pushpitāgrā; Vv. 9, 11,
14, 16 and 23, Śālini; Vv. 12 and 32, Drutavilambitam; Vv. 15, 22, 26, 28, 29,
34 and 36, Anushṭubh; Vv. 25, 33 and 35, Indravajrā; V. 24,
Mandākrāntā; Vv. 10 and 20, Śārdūlavikriḍitam; V. 21,
Sragdharā; and Vv. 17, 18, 19 and 37, Vasantatilakā].
Second Plate: First Side.
1 tvaṃgattaraṃgāvalibhaṃgaraṃgatpataṃganakṣatraśaśāṃkaratnaḥ [|*]
kalpāvasānakṣubhi-
2
topi sindhuryyatpādapīṭhaśriyamālalambe || [1*]
vaṃśastasyāsīdvikramākrā-3
ntaviśvaśśatrukṣatraśrīśarvvarīsaptasaptiḥ [|*] puṇyaślokānām
bhūridhāmnānnr̥pāṇā-4 m yatrotpa[nna]ānāndharmmapatnī dharitrī || [2*]
hatākhilārātimahīpatī-
5 nāṃ himācalāropitaśāsanānām [|*] purohitobhūdavanīpatīnā[m]
6 yadudbhavānām bhagavānagastyaḥ [3*] nihatya devāsurayuddhamadhye mahā-
7 surānmānadhano yadudbhūḥ [|*]
adhoniṣaṇṇāmaralokamekassurendrasiṃhāsana-
8 madhyatiṣṭhat || [4*] jayāya dautyantridivālayānāñjagāma kaścitkr̥tadhīḥ
kr̥tajñaḥ [|*] da-
9
śānanansandhiparañcakāra nareśvaraḥ kaścidakhaṇḍitā jñaḥ || [5*] narasakhata-10 nayāpatirnnarendrastribhuvanagītaguṇastrilocanaśca [|*]
mathitajalanidhiśca
Second Plate: Second Side.
11 yatra jāta[ḥ*] kṣitipatirapratimopyagastyaśiṣyaḥ || [6*]
vidalitavalayassure-
12 ndramaulau hr̥taharihāravibhūṣitaśca yadbhūḥ [|*]
kurupatibala[tū]lakālava[hni]-
13 rjitavijayaśca yadudbhavo narendraḥ || [7*] cakartta kaścinnijamuttamāṃgaṃ
guru-
14 nnijam pālayituṃ [ya]dudbhūḥ [|*] samastaśāstrārṇṇavakarṇṇadhāro
yadudbhavassundara-
15 pāṇḍyanāmā || [8*] yatrotpannā rājasūyāśvamedhairiṣṭvāne-
16
kairdevabhūyaṃ prapatnāḥ [|*] saṃkhyātītāssārvvabhaumā
narendrāḥ kastā-17 nmartyaḥ kr̥tsnaśo vaktumīṣṭe || [9*] tatrāsīdarikesarī narapatirvvaṃśe
va-
18 śī śrīnidhistatputro jaṭilassuto['*]sya nr̥pati[ḥ*] śrīrājasiṃhaḥ kr̥tī
[|*] prājña[ḥ*] sphī-
19 taparākramo varaguṇastasyātmajastatsuta[ḥ*] śrīmāra[ḥ*]
śravaṇīyakīrttiraji-
20
ta[ḥ*] śrīvallabho bhūpatiḥ || [10*] māyāpāṇḍyaṃ keraḷaṃ
siṃhaḷe[ndra]ñjitvā saṃkheThird Plate: First Side.
21 pallavam vallabhañca [|*] ekacchatrām medinīmekavīra[ḥ] prārakṣadyaḥ
pre-
22 mapātram prajānām || [11*]
nr̥pakiriṭamaṇidyumaṇiprabhāvisarabhāsitapādasa-
23 roruhaḥ [|*] varaguṇasya vibhoranujaḥ kr̥tī narapatistanayo['*]sya parāntakaḥ ||
[12*]
24 kharagirimabhitaḥ karīndrayū[thaṃ] ripunr̥paśoṇitaśoṇadantamājau [|*]
karakalitakr̥-
25
pāṇamā[tra]sainyassarabhasamugramudagramagrahīnyaḥ || [13*]
agrāhārai-26
raprameyairanekairdevasthānairastasamkhyaistaṭākai-27
ḥ [|*] pū[rṇṇa]m puṇyairyyasvayam puṇyakīrttiścakre
cakrañcakravarttī dha[rā]-28
yāḥ [|| 14*] śrīriva śrīnivāsasya paulomīva śatakratoḥ [|*]
[śrī]vānavanmahā-29 devī devī tasya prabhorabhūt || [15*] tasyāñjāta[ḥ*] śrīnidhestasya
devyām
30 putraśśatrukṣatrīvatrāsanaśrīḥ [|*]
prajñāśauryyasthairyyadhairyyābhi-
Third Plate: Second Side.
31 jātyatyāgādhāraḥ pārtthivo rājasiṃhaḥ || [16*] rājanvatī bhavati
yam
32
patimetya pr̥tthī devandi vākaraniśākaravaṃśaketum [|*]
ārtti[m]33
parāmarikadambakamartthisārttham
pūrttinnayantamakhilā haritaśca kīrttim || [17*] nā-34 lam bhavanti nikhilārtthijanābhilāṣāstyāgasya yasya ripavo['*]pi parākramasya
[|*] kī-
35 rttessamastabhuvanāni samullasantyā vācaspaterapi va-
36 cāṃsi guṇastutīnām || [18*] artthairanarttharahitairakhilāndvi-
37
jendrānatyartthamarttharahitairahitānanartthaiḥ [|*]
āpūrayandaśadiśopyama-38 lairyaśobhiryyo['*]yam bhunakti bhuvanam bharatānubhāvaḥ || [19*] śrīmān
[kau]-
39 [śi]kavaṃśajaśśrutadhana[ḥ*] śrīśreṣṭhiśarmmātma[ja][ḥ*]
śreṣṭhaśśīlavatām parānta-
40 ka iti prakhyātanāmo[j*]jvalaḥ [|*] tasyāsti prathitānvayaḥ pr̥thuyaśāḥ
prā-
Fourth Plate: First Side.
41 jñaḥ kr̥tajñaḥ kr̥tī rājñaḥ prā[jya]guṇaḥ prabhūtavinayaḥ premaikapātram
prabhoḥ || [20*]
42
pautrastraiyekadhāmnaḥ parahitanirato bhāskarākhyasya
yo['*]bhūdvidyānadyā-43
[ḥ] payo[dhi]rvvividhabudhajanaprārtthanāpārijātaḥ [|*]
puttūrāptodayānām44 purutaratapasoṃñceṃkuṭikkauśikānāṃ śreṣṭhasya śreṣṭhi-
45 nāmnaśśrutavinayanidheḥ śrīnidheryyaśca naptā || [21*] āgniveśya-
46 kr̥taṃ ka[lpa]manalpaṃ yasya pūrvvajāḥ [|*] pratiṣṭhām
bhūtadhāriṇyāmanayanveda-
47 pāragāḥ || [22] maudgalyānāṃ syandanagrāmajānām mukhyaḥ khyāta[ḥ*]
sphīta[vr̥]ttābhi-
48 jātyaḥ [|*] śrīmāndhīgānkīrttimānūraśarmmā dharmmādhāro yasya
mātāmaho['*]bhūt
49
|| [23*] vidyā vr̥ttaṃ vinayavibhava[ḥ*] ślāghanīvā ca
lakṣmīrllakṣmībharttuścaraṇakamalā-Fourth Plate: Second Side.
50 saṃginī cittavr̥ttiḥ [|*] nityottuṃgaśśucirabhijanaḥ śāśvatī
kīrttiruccaiḥ
51
prajñā ceti prathitayaśaso yasya vaṃśavratāni || [24*] vr̥rttāvadāto vina-52
yaikapātram prabhuḥ pitā yasya pitāmahaśrīḥ [|*] prājñaḥ prasatnaḥ prathitābhi-53 jātya[ḥ] śrīśreṣṭhiśarmmā śravaṇīyakīrttiḥ || [25*]
pāṇḍyānvavāyatilakā-
54 tpuṇyaślokātparāntakāt [|*] vīranārāyaṇāddevādvīrāddhīmat-
55
purogamaḥ || [26*] vaṭakaḷavaḻi rāṣṭrato['*]grahāram mahitaguṇam maṇiyāccinā-56 madheyam [|*] alabhata matimānanūnasāram vihitaticaiccuṭarmaṃgalābhi-
57 dhānam || [27*] sa rājā rañjitāśeṣabhūcakraśśakravikramaḥ [|*] ṣoḍaśe
rājya-
58 varṣe sve sāditārātimaṇḍalaḥ || [28*]
rājasiṃhakuḷakkīḻityu[kte] rā-
Fifth Plate: First Side.
59
ṣṭre pratiṣṭhitam [|*] cūḻalākhyojvalaṃ
grāmamā[va]sannamaropamaḥ || [29*] a-60
nūnalakṣmī aḻaṉāṭabhājam
naṟceykaiputtūrabhidhānabhājam [|*] kārā-61 ṇmaimīyāṭciyutaṃ samastannirastapr̥thvīvalayopasarggaḥ || [30*] kare-
62
[ṇu]sañcāravibhaktasīmācatuṣṭayastuṣṭikaraprajānām [|*] sa
brahmadeya-63
sthitimam bupūrvvandvijāya tasmai sakalaṃ samagram || [31*]
vi-64
hitamandaragauravamaṃgalāhvayavirājitamagraharaṃ varaṃ [|*]
sa-65
madiśatsa parāntakaśarmmaṇe nirupa[ma*]m nr̥patirnayaketanaḥ ||
[32*] dharmmo-66 padeṣṭā nr̥pateramuṣya mantrī kaviśśrīnidhiratrigotraḥ [|*]
vijñaptirasyāhr̥tasa-
67 ptatantustuṃgābhijātyo jaṭilo['*]janiṣṭa || [33*] śrīmāravarmmaṇastasya
bhr̥tyaḥ
68
kṣatraśikhāmaṇeḥ [|*]
kūṟṟaṅkonāhvayo['*]syābhūrājñaptiramalānvaya[ḥ |
34*]Fifth Plate: Second Side.
69 kīḻvempanāṭābhijanasya putro nakkaṃkumānityavadātanāmnaḥ
[|*] kūrāptaja-
70 nmā sacivo nr̥pasya nāthaḥ kariṇyā[ḥ*] kuṭikāvalāsīt || [35*]
nakkaṃkāṭassa konve-
71
ḷānpaṭārañcolayāṃhvayaḥ [|*] ityete gaṇakāścātra
kariṇībhramaṇe['*]bhava-72
t || [36*] pātaprasatnamanasassukr̥tammameti
so['*]yaṃ samastavasudhādhipa-73 vandanīyaḥ [|*] baddhāñjaliḥ pratidinam praṇamatyaśeṣānāgāmi-
74
naḥ kṣitipatīnabhimānameruḥ || [37*] viditasakalavāṃ[nma]ya-75 sya viṣṇorvvinayanayaprabhavasya pūrvvajo yaḥ [|*] aracayadatulā-
76 mimām praśastim madhuraguṇasya sakhā sa vāsudevaḥ || [38*] svasti śrī
[||*]
77 tiruvoṭun teḷḷamirta[t*]toṭuñ ceṅkatiroḷik kaustubhattoṭum
a-
78 ruvimatak kaḷiṟoṉṟoṭun toṉṟi araṉavircaṭaimuṭi viṟṟirun-
79 ta veṇṭiṅkaḷ mutalāka veḷippaṭ[ṭa]tu nā[ṟ]ṟicaiōr pukaḻnīratu
nā-
Sixth Plate: First Side.
80
ṉilattilai peṟṟatu bhāradvājādikaḷāl
nera stutikkappaṭṭatu vi-81 ravalark kariyatu mīnadvayaśāsanattatu poruvaruñcir a-
82 kattiyaṉai purohitaṉākap peṟṟatu ūḻiūḻitoṟu
muḷḷa-
83 tu niṉṟa oruvaṉai uṭaiyatu vāḻiyar pāṇṭiyar tirukkula mi-
84 (ṟ)taṉil vantun toṉṟi vāṉavellaivarait tāṇṭum malai(k)kaṭal [ka]-
85 ṭain tamirtu koṇṭun nāṉilattor vismayap(p)paṭa
86
nāṟkaṭa lorupaka lāṭium maṟuki[l]oḷi maṇimu-87
ṭioṭu caṅkaveḷvaḷait tarattum nilavulakam valañ-88
ceytun nikaril veṉṟi amararkkup palamuṟaiu[n]89
tū tuyttum pākaśāsana ṉāram vavviuñ
cemmaṇip pūṇoṭu90 toṉṟit teṉṟamiḻiṉ karaikaṇṭum vemmuṉai veloṉṟu viṭṭum
91
viraivaraviṟ kaṭal miṭṭum pūḻiyaṉeṉap peya reytium
por(k)-92
kkuṉṟāyiram micium pāḻiyampāyali ṉimirntum pañca-93
vaṉeṉum peyar niṟīum vaḷamaturainakar kaṇṭum maṟṟataṟku
mati-Sixth Plate: Second Side.
94 ḷ vakuttum uḷamikka matiataṉā loṇṭamiḻum vaṭamoḻi-
95
um paḻutaṟat tāṉārāyntu paṇṭitaril mentoṉṟium mā-96
ratar malaikaḷat taviyap pāratattiṟ pakaṭoṭṭium
vijayaṉai97
vasuśāpa nikkium ventaḻiyac curam po[k*]kium vacaiil māk-98 kayal puli cilai vaṭavarai neṟṟiil varaintun taṭampūtam paṇi [ko]-
99
ṇṭu taṭākaṅkaḷ pala tiruttium aṭumpaci noy
nā[ṭa]kaṟ[ṟi]100
ampoṟ citramuyariun talaiālaṅkāṉattiṟ
ṟaṉṉokka101 miruventaraik kolaivāḷiṟ ṟalai tumittuk kuṟattalai[yi]ṉ
102 kūttoḻittum mahābhāratan tamiḻp paṭuttum
madhurāpuric ca-
103 ṅkam vaittum mahārājarum
sārvvabhaumaru[m*] mahimaṇḍalaṅ kāt-
104
tikantapiṉ villavaṉai nelvelium viripoḻi[ṟ]c105
caṅkaramaṅkaip pallavaṉaium puṟaṅkaṇṭa
parāṅkucaṉ pañcavar toṉ-106 ṟalu[m*] maṟṟavaṟku paḷatraṉāyiṉa maṉṉapirā
ṉirācaciṅkaṉuṅ koṟṟa-
107 va[r*]ka ṭoḻukaḻaṟkāṟko
varaguṇamahārājaṉum āṅkavaṟ
kātmajaṉā-
108 ki avaṉitalam poṟai tāṅkit teṅkamaḻ poḻiṟ kuṇṇūriluñ ci-
109 ṅkaḷattum viḻiñattum vāṭāta vākai cūṭik koṭāt ceṅkoṉaṭ[ā]-
Sevnth Plate: First Side.
110 vik koṅkalarpoḻiṟ kuṭamukkiṟ porkuṟittu vantetirn-
111 ta gaṅgapallavacoḷakāliṅgamāgadhādikaḷ
kurutip perumpuṉaṟ
112 kuḷippak kūrveṅkaṇaitoṭai ñekiḻttup paruti āṟṟaloṭu vi-
113 ḷaṅkiṉa paracakkirakolālaṉuṅ kuraikaḻaṟkā larai ciṟaiñcak kuva-
114 laiyatalan taṉatākkiṉa varaipuraiyu maṇineṭuntoḷ maṉṉarkoṉ
[?]raku-
115 ṇavarmmaṉum maṟṟavaṉuk kiḷaiyaṉāṉa maṉucaritaṉ
vāṭcaṭai-
116 yaṉ poṟṟaṭampūṇ ciriparāntakaṉ puṉaimaṇip poṉmuṭi
117
cūṭik kainnilantoy karikulamum [v]ājibrandamuṅ
kālā-118 ḷuñ cennilatti ṉilañcerat tiṇcilaivāyk kaṇai cita-
119
ṟium kharagiriiṟ
karutātavar [va]rakarikulanirai vāriu-120 m nilamper nikar kaṭantun neṭum peṇṇākaṭa maḻittum
121 ālum porppari oṉṟā lakaṉkoṅki lamar kaṭantun devadā-
122
nam pala ceytum brahmadeyam pa[la] tiruttiun
nāvalantivaṭi-123
ppaṭutta narapatium vāṉaṭaintapiṉ
vāṉavaṉmahādevi eṉ-124 ṉu malarmaṭantai muṉ payanta miṉavarko ṉirācaciṅkaṉ vikaṭa-
125 vāṭava ṉavaṉey ahipati āyirantalaiyā
laritākappoṟukki-
Sevnth Plate: Second Side.
126 ṉṟa mahimaṇṭalap perumpoṟai taṉ mahābhujapalattāṟ
ṟāṅki
127 bhujaganāya[ka] dharaṇidhāraṇa haraṇarājita
bhujabalaṉāy ulappi-
128
nimaṅkalat tetirnta tevvaruṭa lukutta cennir nilappeṇ-129 ṇiṟ kaṅkarākameṉa nivappāṇi tantum maṭaippakarnirt[ta]ñcai-
130 yarkoṉ tāṉaivarai naippūriṟ paṭaipparicāran tantu[po]kat
131
taṉ paṇai muḻakkiuṅ koṭumpai mānakar niṟainta
kuraika-132
ṭalp peruntāṉai iṭumpaiuṟ ṟiriyat ta[ṉi]raṇotaiya
mel[ko]-133
ṇṭum puṉaṟ poṉṉi vaṭakaraiiṟ poḻil puṭaicūḻ
mati-134 ḷ vañcik kaṉaṟpaṭa viḻittetirnta vīrar kavanta māṭak ka-
135 ṇ civantuñ cevaluyar[ko]ṭik kuma[ra]ṉeṉac cīṟit teṉṟañcai
136 kāvalaṉatu kariturakapatāti saṅ[gha]m kaḷat taviyap pūmpuṉa
[ṉā]va-
137
ṟpatiil vāmpuravi palaṅ kāṭṭium
vijayadhvajam vicum pa-138 ṇavac ceṅko ṟicaiviḷim paṇavak kucaimāvuṅ kolaik kuṉṟamu-
139 ṅ kurutiāramuṅ kuṇantum kulavarddhaṉa raṭivaṇaṅka
ma-
Eighth Plate: First Side.
140 hendrabhoga maṉubhavitta
vikaṭavāṭavan śrīkāntan
mināṅkitaśaile-
141 ntiraṉ rājaśikhāmaṇi teṉṉaṉ rājitaguṇagaṇa
ṉaṅkoṉ e-
142
ṇṇiṟanta prahmadeyamum eṇṇiṟanta
devadānamum eṇṇiṟanta pa-143
ḷḷiccantamum etticaiu miṉitiyaṟṟi urāmpilo-144 ti olikaṭalpo loruṅku muṉṉan tāṉamaitta vali rā-
145 caciṅkapperuṅkuḷakkiḻc cūḻaṉaka rirunta-
146 ruḷi rājyavarṣam iraṇṭāvata ṉetir patiṉāṉkā-
147 m yāṇṭil māk koḻuvūrkkūṟṟattu varupuṉal miy-
148 kuṇṭāṟṟup [pu]ttūreṉap peyareytiya kottārpoḻiṟgrā-
149 mattiṟ komara kauśika gotratti
lāgniveśyakalpatti lompāḻ-
150 varil mikko ṉuyartaru perumpukaḻc ceṭṭikulamatalai ku-
151 valaiyasuran nalamiku bhāskara nandanan
teṉṉavarkoṉ śrīparāntaka-
152 n śrīviranāraṇa ṉaruḷāl vaṭakaḷavaḻināṭṭiṉkaṭ
ṭicaiccuṭa-
153 rmaṅkalameṉṉu miṭaṉuṭaiya brahmadeya
mekabhogamāppe-
Eighth Plate: Second Side.
154 ṟaṟoṉ patmāsana sadr̥śaṉāyiṉa pala[r*]pukaḻ
bhāskaraṉce-
155 ṭṭitaṉ māmakaṉ sādhumārggan
satvamitran sadtuṇālayan paṭai-
156 kkamalavaṉac ceṅkuṭik kauśikan parāntakaṉ ṟaṉak
kanugraha-
157 buddhiyaṉāki muṉṉuraitta araicarpirāṉ antaṇpuṉalaḻaṉāṭ-
158 ṭila naṟceykaiputtūrataṉai mantaragauravamaṅka-
159 lameṉṟu taṉ peyariṭṭuk k[ā]rāṇmai miyāṭci uḷ-
160 ḷaṭaṅkak kaṇṭaruḷi ēkabhoga brahmadeyamāka naṉku
161 koṭuttaruḷiṉaṉ [||*] mākan toy kuṭai maṉṉavaṉ śrī-
162 rājasiṃhavarmman || coḻanāṭṭup pullamaṅkalattu caṭaiya-
163
pirāṉ bhaṭṭassomayāci
viṇṇappañ ceya kaḷavaḻināṭṭu vempaṟṟūrk kūṟṟaṅ-koṉā-164
ṇai āḷākavum kiḻvempaṉiṭṭuk kūrakkumāṉai kuṭikāval
nāyakaṉākavum tiruk-165 kāṉapperkkūṟṟattuc ciṟucevvūr nakkaṅkāṭaṉum miḻalaikkū-
166
ṟṟattu naṭuviṟkūṟṟiṟ ṟuñcalūrp paṭārañcolaium
kaḷātti-167 rukkaip peruṅkākkūrkkoṉ veḷāṉuṅ kaṇakkarākavum aḻa[ṉā]-
168 ṭṭuṉāṭṭār niṉ ṟellai kāṭṭap piṭicūḻnta perunāṉkellai kiḻe-
169
llai curuḷiāṟṟukku mekkun teṉṉellai kaṟkuḷattilTRANSLATION.
Sanskrit portion.
(Verse. 1.) The ocean, in whose rows of bounding disturbed waves, as in a dancing hall, are
(
seen) like gems the sun, the stars and the moon, even when agitated at the end of the
Kalpa, bore the form of his foot-stool.
(V. 2.) (Victorious) was the family of him whose prowess had filled the earth and
was a sun (in destroying) the night (viz.) the great heroism of its enemies. The
kings of great glory and merited fame born in this (family), held the earth as their
legally married wife.
(V. 3.) Of the kings born in this (family) who had destroyed all enemy kings and
had their edicts established on the snowy mountain, the priest was the venerable Agastya.
(V. 4.) One (of the kings) born here, whose wealth was his honour, and who had
killed the powerful demons in a battle between the gods and the demons, sat alone on the
throne of the Lord of the gods (i.e.), Indra) in heaven brought down (to
earth).
(V. 5.) Another wise king of right conduct, was an ambassador to secure victory for the
gods; and (still) another of unopposed commands, caused the Ten-headed
giant (i.e., Rāvaṇa) to sue for peace.
(V. 6.) (
Again), in that family was born a king who was the husband of (Gaṅgā)
the daughter of the friend of
Nara (Arjuna) (
i.e., Vishṇu), who (like Śiva)
had three eyes (trilōchana)
whose virtue was praised by the three worlds, a
matchless king who stirred the ocean and was a pupil of
Agastya.
(V. 7.) (Another) born in that (family) was adorned with the necklace of
Hari (i.e., Indra) (which he had) captured (from him)
after breaking (his) wristlet on the head of the Lord of gods (i.e.,
Indra); still (another) king born in that (family)
conquered Vijaya (i.e., Arjuna) and was the conflagration at the end of time to
the cotton (namely) the army of the lord of the Kurus.
(V. 8.) Another (king) born in that (family) cut off his own head in order to save
his master; and (a king) named Sundara-Pāṇḍya born in this (family)
was a helmsman in the ocean of all Śāstras.
(V. 9.) Countless number of emperors and kings born in this race attained godhood having
performed numberless Rājasūya and Aśvamēdha sacrifices. Which mortal
could describe them thoroughly ?
(V. 10.) In that family was born king Arikēsari, the home of glory, who
had controlled his passions. His son (was) Jaṭila. His son (was) the
glorious (and) virtuous king Rājasiṁha. His son (was) the wise
Varaguṇa of great prowess. His son (was) king Śrī-Māra whose fame
was delightful to hear and who was the invincible lord of wealth (Śrīvallabha).
(V. 11.) He (i.e., Śrī-Māra) the matchless hero, the beloved of his subjects,
having conquered in battle Māyā-Pāṇḍya, the Kēraḷa, the king of
Siṁhaḷa, the Pallava and the Vallabha, protected the earth under
(his) one umbrella.
(V. 12.) His son, the younger brother of king Varaguṇa, was the virtuous
king Parāntaka, whose lotus-feet were brightened by the spreading lustre of the
sun-like gems in the crowns of (prostrating) kings.
(V. 13.) He quickly captured in a battle near Kharagiri the powerful (king)
Ugra who possessed a herd of strong elephants whose tusks were red with the blood of enemy
kings with an army (which was) the only sword (held) in hand.
(V. 14.) This emperor, himself of meritorious fame, caused the circle of the earth to
be filled with holy boundless Brāhmin settlements
, numerous temples and
countless tanks.
(V. 15.) The wife of that king was the glorious Vānavanmahādēvī, as
Śrī (was) of Śrīnivāsa (i.e., Vishṇu) and as
Paulōmī (Śachī) (was) of Śatakratu (Indra).
(V. 16.) Of this queen was born to him, who was the abode of prosperity, the son,
king Rājasimha who was the repository of intelligence, valour, stability, courage,
nobility and liberality and who successfully scared away the heroism of (his)
enemies.
(V. 17.) Having obtained him, the banner of (both) the (solar) (and the lunar)
races, who caused the utmost grief to the host of enemy kings, satisfaction to the crowds
of supplicants and fame (to reach) all directions, the earth (now) became
(truly) possessed of a king.
(V. 18.) The requests of all supplicants are not enough for (i.e., to satisfy) his
liberality; nor the enemies for his prowess; nor all the worlds for (his) lustrous fame;
nor (again) the words of the Master of Words (i.e., Br̥haspati) for praising
(his) virtues.
(V. 19.) Dignified as Bharata, he rules the earth filling all Brahmans with
endless wealth, the enemies with ruin which fully deprives (them) of (their)
wealth and the ten quarters with faultless fame.
(V. 20.) A great favourite of this lord, the king, was the glorious son of the
illustrious Śrēshṭhiśarman, who was famous by the well-known name
Parāntaka, who was born in the Kauśika lineage, was possessed of wealth
which was learning, who was the best of the upright and of famous descent, who was widely
known, wise, dutiful and virtuous, of excellent character and highly modest.
(V. 21.) This (Parāntaka) who was ever devoted for the good of others, who was the ocean
(into which emptied itself) the river of learning and who was the Pārijāta
(celestial) tree (in fulfilling) the desires of all classes of wise men, was the
grandson of him who was named Bhāskara, the sole repository of the Trayī
(Vēdas), and the great-grandson of him named Śrēshṭhin who was the purest of the
Śeṅkuṭi-Kauśikas of great religious austerity born in Puttūr, a mine of
knowledge and modesty and the home of prosperity.
(V. 22.) His ancestors who had reached the (
other) end of Vēdic (
learning)
established on this earth the extensive work called
Kalpa written by
Āgnivēśya.
(V. 23.) His maternal grandfather was the famous Ūraśarman, the chief of
the residents of Syandana-grāma, of the Maudgalya (lineage), who was of high
birth and noble character, illustrious, intelligent, famous and a prop of virtue.
(V. 24.) Knowledge, noble conduct, wealth, modesty, praiseworthy riches, a conscience ever
attached to the lotus-feet of the lord of Lakshmī (Vishṇu), a descent ever high
and pure, permanent fame and superior intelligence——these were the rule in the family of
him (i.e., Ūrasarman) whose fame was widely known.
(Vv. 25——27.) His (i.e., Parāntaka's) father, the wise and illustrious
Śrēshṭhi-śarman, whose conduct was pure, who was as powerful and glorious as
Pitāmaha (Brahma) who was the one resort of modesty, intelligent, good
and of noble descent whose fame was pleasant to hear and who was the leader of the wise,
received from the heroic (
king)
Parāntaka, lord
Vīranārāyaṇa of
meritorious fame and an ornament of the
Pāṇḍya race, the Brahman village
(
agrahāra) named
Maṇiyāchi of unfailing fertility, (
which was) a
famous
agrahāra (situated) in
Vaḍa-Kaḷavaḷi-rāshṭra
re-naming (it)
Tiśaichchuḍarmaṅgala.
(Vv. 28——32.) The same god-like king of unfailing prosperity, who pleased the whole circle
of the earth and satisfied (
his) subjects, who destroyed the host of enemies, who was
the banner of polity, whose prowess was (
equal to) that of
Śakra (
i.e.,
Indra) and who removed the troubles (
of the people) on the circle of the earth,
in
the 16th year of his reign, while camping
in the famous village named
Chūḻal situated in the territorial division (
rāshṭra) called
Rājasiṁhakuḷakkīḻ, gave with libations of water, to the
Brahman,
Parāntakaśarman, the whole of the matchless and excellent
agrahāra
named
Naṟcheygai-Puttūr situated in
Aḷa-nāḍu which was famous with its
(
second) name
Mandaragauravamaṅgalam, as a
brahmadēya property,
together with (
its) kārāṇmai and
miyāṭchi and with (
its) four
boundaries marked off by the circumambulation of the female elephant.
(V. 33.) The vijñapti of this (grant) was the minister Jaṭila of respectable
descent and a storehouse of prosperity who was the councillor of the king and a poet of the
Atri-gōtra, who had performed (Vēdic) sacrifices.
(V. 34.) The ājñapti of this (grant) was the servant of that crest-jewel of
warriors, the illustrious Māravarman, who was descended of a pure family and was
called Kūṟṟaṅgōṉ.
(V. 35.) A minister of the king, born at (
the village of)
Kūra, the son of a
nobleman of
Kīḻ-Vēmba-nāḍu and known by the famous name
Nakkaṅkumāṉ,
was the master of the female elephant
and the warden
(
kuḍikāval).
(V. 36.) Also Nakkaṅ-Kāḍa, Kōn-Vēḷān and he, called
Paṭārañ-Chōla ——these (three) accountants were appointed (to supervise) the
circumambulation of the female elephant.
(V. 37.) Worshipped by all rulers, this (king) Abhimānamēru prostrates
(himself) every day before all future kings with palms folded (over his head)
(and saying) “Oh! pure-minded kings! Protect (this) my gift!”
(V. 38.) Vāsudēva, the friend of Madhuraguṇa and the elder brother
of Vishṇu who had studied the whole (science of) literature and was the birth
place of modesty and intelligence, composed this matchless praśasti.
Tamiḻ portion.
(Line 76.) Hail ! Prosperity ! May the prosperous family of the
Pāṇḍyas live
long—— (
the family) which came forth commencing with the white
Moon enthroned
on the brilliant plaited hair of
Hara (
i.e., Śiva), and born
(
from the milk ocean) along with (
the goddess of) prosperity, the pure ambrosia,
the
Kaustubha (gem) of lustre like that of the Sun's and that single elephant (the
Airāvata) of flowing rut;——a fit object of praise for the people of the four quarters which
possesses the four (
divisions) of the earth; which was justly extolled by
Bhāradvāja and other (
sages); which was beyond the reach of enemies; whose
commands bore (
the seal of) the double
fish; which had for its family
priest (the sage)
Agastya of unequalled glory; which has been in existence through
aeons and which counts (among its members) the one ever-lasting Being.
(L. 84.) After many great kings and emperors born in this (
family) who ruled right
up to the boundaries of the heavens, (
such as) he who churned the billowy ocean and
obtained nectar; he who bathed in a single day
in the four oceans, causing
admiration to the people of the four (
divisions of) the earth, who with a crown
(
bedecked) with gems of faultless lustre, wore (
also) an anklet of white conch;
he who went round the globe of the earth; he who sent ambassadors on several occasions to the
gods of matchless victory; he who carried away the garland of
Pākaśāsana
(
i.e., Indra); he who, appearing with ornaments of valuable gems, mastered the
Tamil (
language) of the
south; he who by throwing a sharp-edged
javelin caused the quick return of the sea; acquired the name
Pūḻiyaṉ; who gave
away thousands (of gifts) of the golden hill (Mēru); he who stood firmly in the field (
of
battle) at
Pāḻi and obtained the name
Pañchavaṉ; he who founded
the prosperous city of Madura and built (
a surrounding)
wall for it; he
who with the supreme intelligence of his mind, was profoundly versed in
the
beautiful Tamil and Sanskrit and became the foremost among scholars; he who led the
elephants in the
Bhārata (
war) so as to destroy the great charioteers in a
hill-battle
; he who relieved
Vijaya (Arjuna) from the curse of Vasu;
he who drove (
his enemies) to the forest so that they might be scorched up and destroyed
(
there) and had the blameless (
royal emblems) of the big fi
sh, the tiger and
the bow engraved on the top of the Northern Mountain (
i.e., the Himālayas); he
who, securing the services of huge giants, restored many tanks and relieved the country from
disease and pinching hunger; he who with a dreadful sword cut off the heads of two kings that
advanced against him in the battles at
Chitrmuyari and
Talaiyālaṅgānam and
stopped the dance of their (
two) headless trunks and he
who had the Mahābhārata
translated in to Tamiḻ and
had established the “Śaṅgam” in the town of
Madhura. had ruled the circle of the earth and had passed away.
(L. 104.) Then (
came)
Parāṅkuśa, the king of the
Pañchavas
(
i.e., Pāṇḍyas) who saw the back of the
Chēra king (
Villavan) at
Nelvēli and that of the
Pallava (king) at
Śaṅkaramaṅgai of
extensive pleasure gardens. His grandson (
was)
Rāja-siṁha, the
lord of kings. (
Next came) king
Varaguṇa-Mahārāja whose
feet (
wearing) anklets are worshipped by monarchs.
His son was
Parachakrakōlāhala, who bore the burden of the earth, who wore (a victorious garland
of) never-fading
vāgai (flowers)
at
Kuṇṇūr, (
surrounded by) gardens of delightful fragrance, at
Śiṅgaḷam
and at
Viḻiñam; who firmly wielded his sceptre and who shining with the prowess of
the Sun and shooting from (
his) bow-string sharp and deadly arrows on
Gaṅga,
Pallava, Chōḷa, Kaliṅga, Magadha and other (
kings) that came to give battle and
opposed (
him) at
Kuḍamūkkil of fragrant and blooming flower-gardens and made
them bathe in a big river of blood.
(L. 113.) (Next came) Varaguṇavarman, the lord of kings, whose feet
were worshipped by kings (wearing) jingling anklets on their legs, and who by
(his) beautiful long arms resembling hills, made the earth his own.
(L. 115.) His younger brother, the glorious warrior
Parāntakaṉ Śaḍaiyaṉ, the
king whose conduct (
followed the rules prescribed by)
Manu, who wore many
golden ornaments, who put on a golden crown decorated with gems; who showered arrows from
(
his) powerful bow so that the elephant troops whose (long) trunks touched the earth,
the horse battalions and the infantry (of the enemies) fell on the earth at (
the battle
of)
Śeṉṉilam; who captured at
Kharagiri crowds of files of powerful
elephants of enemy (kings) and won a battle at
Nilambēr; who had destroyed the
extensive
Peṇṇāgaḍam, who with the help of a single powerful prancing horse, won
battles in the extensive
Koṅgu (
country); who performed many (
gifts of)
dēvadāna (lands) and restored many
brahmadēya (grants) and who subdued the whole
of India (
Nāvaltīvu), having also gone to heaven.
(L. 123.) The first son of the goddess of the (lotus) flower (i.e., Lakshmī)
called
Vānavaṉmahādēvi, was he the king of the
Mīṉavar, (i.e., the
Pāṇḍyas)
Rājasiṁha Vikaṭavāḍavaṉ, who having himself borne
(
easily) by the strength of his broad shoulders, the great burden of the circle of the
earth which the lord of serpents (i.e., Śēsha) bears with much difficulty by his thousand
heads, became distinguished as “the strong-armed that relieved the serpent Lord of (
the pain
of) carrying the earth”; who at
Ulappinimaṅgalam pierced the bodies of the
enemies that attacked (
him), and gave (
their) blood, the superior
(
position) of becoming the scented cosmetics of the gooddess Earth, who sounded his drum
when the king of the
Tañjai (
country) (full of) water flowing from sluices,
ran away surrendering his arms,
at
Naippūr which was filled with
mountain-like battalions
; who commenced his battle
at the big
city of
Koḍum-bai where the assembled (
enemy's) forces, vast like
the roaring ocean, dispersed suffering affliction; whose looks caused (
the town of)
Vañji with walls surrounded on all sides by flower-gardens (
and situated) on the
northern bank of the
Kāvērī (
Poṉṉi) abounding in water to be consigned to
flames, and whose eyes which became red (
with anger) made to dance the headless bodies
of the heroes that opposed him; who like
Kumāra (Skanda) of the high cockflag,
swelled with rage and displayed the strength of (
his) galloping steeds by destroying in
the battle at the beautiful and well watered town of
Nāval the crowds of elephants,
horses and foot-men of the lord of the southern
Tañjai (
country).
(His) victorious flag reaching the sky, his sceptre wielded (
right) up to the ends
of quarters, acquiring the bridled horse, the chief mountain and the blood-red garland, was
enjoying the pleasure of
Mahēndra with his prosperous sons worshipping at his feet,
the king
Vika-ṭavāḍava, the lord of Prosperity, who marked the chief of
mountains with his fish emblem, the crest-jewel of kings, this lord of the south
(
Teṉṉaṉ), of many brilliant virtues having founded with pleasure in every direction
numberless
brahmadēyas, numberless
dēvadānas, and numberless
paḷḷichchandam.
(L. 143.) Being pleased to stay in the town of
Chūḻal (
situated) in
Rājaśingap-peruṅguḷam, abounding in wreath of water-lilies and
resembling the noisy ocean which was formerly founded by himself——in the 14th year opposite the
2nd year of his reign, the Brāhman
Bhāskaran-Śeṭṭi who was like the lotus-born
(Brahmā) and was praised by all, the son of the virtuous
Bhāskara, the chief of the
noble and illustrious race of the
Śeṭṭis, the foremost of
Ombāḻvas of
the
Āgnivēśya-kalpa and the
Komara-Kauśika-gōtra (living) in the village
Kōttārpoḻil named
Puttūr in the watery
Miyguṇḍāṟu (district) (
which was included) in the big (
district of)
Koḻu-vūr-kūṟṟam, having obtained as
ēkabhōga the
brahmadēya consisting of the place (called)
Tiśaichchuḍarmaṅgalam in
Vaḍa-Kaḷavaḻi-nāḍu, by the grace of the
Pāṇḍya king the glorious
Parāntakaṉ śrī-Vīranāraṇaṉ.
(L. 155.) The chief of kings mentioned above, the illustrious Rājasiṁha-varman, the sovereign whose umbrella touched the sky, desirous of doing some good
to Parāntaka the famous son of Bhāskaran Śeṭṭi (i.e., Śeṭṭi son of
Bhāskara) who walked in the path of the virtuous, a Kauśika of Śeṅguḍi
(surrounded by) a forest of lotuses, the friend of the created beings and the home of good
qualities, was pleased to kindly confer as ēkabhōga-brahmadēya together with
kārāṇmai and mīyāṭchi (the village) Naṟcheygai-Puttūr in Aḷa-nāḍu of beautiful streams of cool water which he was
pleased to found calling it Mandaragauravamaṅgalam after his own name.
(L. 162.) The viṇṇappam (of this grant) was Śaḍaiyapirāṉ Bhaṭṭasōma-yājin of Pullamaṅgalam in Śōḻā-nāḍu; the ājñapti
(āṇai-āl) (of the grant) was Kūṟṟaṅgōṉ of Vēmbaṟṟūr in
Kaḷavaḻi-nāḍu; the chief warden (Kuḍi-kāval-nāyakan) was
Kumān of Kūra in Kīḻ-Vēmba-nāḍu and the accountants were
Nakkaṉ-Kāḍaṉ of Śiṟu-Śevūr in
Tirukkānappēr-kūṟṟam, Paṭārañ-Chōlai of Tuñjalūr in
Naḍuviṟ-kūṟṟam (a sub-division) of Miḻalaik-kūṟṟam and
Kōṉ-Vēḷāṉ of Peruṅgākkūr (near) Kaḻāttirukkai.
(L. 167.) The residents (
nāṭṭār) of
Aḻā-nāḍu being appointed to mark the
boundary line, the female elephant was led around and (the following) four big boundaries were
thus (marked). The eastern boundary (was) to the west of
Śuruḷiyāṟu; the southern
bound-ary (was)•••• in
Karkuḷam.
TEXT.
[Metres: Vv. 1——4, Anushṭubh.]
First Plate.
1
svasti [||*] patmā[bhu]japariṣvaṃgapramadotpuḷakāyu[dhī]ḥ[|*]
vidyāyaśovibhūtī-2
rnnaḥ puṣṇātu puruṣotta[ma*]ḥ ||——[1] anvayassuciraṃ stheyādamr̥tāṃ-3 śusamudbhavaḥ [|*] surāridarppahantāro narendrā yatra jajñire || [2*]
amr̥ta-
4 kiraṇa(ṉ) ṉaṉvayattilākhaṇḍhalaṉa taḻivakala
samaramukhat ta-
5 suragaṇantalai aḻiyac cilai kuṉittu vaṭavaraiyatuvalā-
6 racūḷikai maṇikkeṇṭaippoṟi cūṭṭiyun teṉvaraimi-
7 caik kumbhodbhavanatu tintamiḻiṟ cevi kaḻuviyum
harihaya-
8
natu hāram pūṇṭu marddhāsana mavaṉo
ṭeṟiuñ curivaḷaiyavaṉ-9
ṟirumuṭimicait tūṇi palapaṭat toḷocciu mota mi-Second Plate: First Side.
10
ḷa veleṟintum morāiraṅ kr̥tuc ceytum
bhūtagaṇam11 paṇiyāṇṭum bhuvanatalam potu nikkiyum yāṉai
yāyi-
12 ra maiyyamiṭṭu(m) maparimita matiśayaṅkaḷ cey tū-
13 ṉamil pukaḻp pāṇḍyavaṃśat tolokanāthar
palar kaḻi-
14
ntapiṉ jagadgitayaśorāśirjjayantavarmmaṉ makaṉākip pa-15
kai(p)bhūpar talai paṉippap parameśvaraṉ
veḷi[ṟ]paṭṭu arikesa-16 ri asamasamaṉ alaṅghyavikraman
akālakāla(ṉ)ṉeṉat taṉa-
17 kkuriyaṉa pala guṇanāma mulakumuḻu tukantettap parā-
18
vaṉipakula miṟañcap pārakalam potu nikki
ddharāsurara19 tiṭarakala ddhanavarṣa[m*] poḻita[ṟ]ku
valāhakattiṉ vratam koṇ-
Second Plate: Second Side.
20 ṭu tulābhāra miṉiteṟi śaraṇyaṉā
yulakaḷittu hiraṇya-
21 garbhamirukāl pukku
gosahasrattuṭakkattuk
guru[dā]-
22 ṉam pala ceytu vāsavaṉ pola viṟṟiruntaṉaṉ vasu-
23 dhāpati māravarmmaṉ [|*] maṟṟavaṟku makaṉāki matipuraiyuṅ
ku-
24 ṭainiḻal laṟṟa miṉṟi avaṉimaṇḍala muṭaṉom-
25 pi aruḷpayantu kalpakattiṉ vratam koṇṭu
kalikalu-
26 ṣa maṟanikki aṟpamallā dravyam koṭut
tavaṉisura ri-
27 ṭarnikkik karutātu vantetirnta kaḻalventaruṭa-
28 ṉaviya marutūroṭu kuvaḷaimalaiyu mattaveḻañ cela vuntic-
Last Plate.
29
kkuk kiḻakkum vaṭavellai koṟṟaṉputtūr pakavatiko ilu-30
kkut teṟ[ku*] mivviṟaitta perunāṉkellaiyuṭpaṭṭatu
sarvvapari-31
hārañ ceytukuṭuttu mitaṟkāṇatti[p*]paṭṭā
ṉaṇṭaṉāṭṭuk32 kuṇṭūrkkūṟṟattuk kuṇṭū ruttaramantiriyāyiṉa tāyaṉ
33 ciṅkaṉ itaṉ puṟaṅkāva leṇpattaiṅkalaṅ kuṭukka patu-
34
tu māṟṟitaṉaik kāttār [ta*]ṉ malaraṭi eṉ muṭi melaṉa eṉṟu koṟ-35 ṟavaṉey paṇittaruḷit teṟṟeṉat tāmraśāsanañ cey[vi]ttāṉ
[|*]
36 svadattāṃ paradattāṃ vā yo hareta vasu[ndha]rām [|*] ṣaṣṭhī
varṣasahasrāṇi
37
viṣṭhāyāñjāyate kr̥mī | [|*] [3*] brahmasvaratṣaṇādanyatpuṇyamūlanna vidyate [|*] tasyāti-38 [kramaṇādanyatpā]pamūlanna vidyate [||*] [4*] pāṇṭi[p]perumpaṇaikāraṉ
makaṉ arikesari eḻuttu |
TRANSLATION.
(V. 1.) Hail! May
Purushōttama (
i.e., Vishṇu) who wears his
characteristic weapons
and whose hairs stand on end in the rapture of an
embrace from the arms of
Padmā (
i.e., Lakshmī), profusely grant us knowledge,
fame and prosperity.
(V. 2.) May the family prosper long, that which is produced from the nectar-rayed (Moon), in
which were born kings who crushed the pride of the enemies of gods (i.e., demons).
(L. 3.) After a number of kings of the
Pāṇḍya family of endless fame
(
born) in the race of the
Moon,——who drew their bow to cut off the heads of
crowds of
Asuras on the battle-front, to prevent the destruction of
Ākhaṇḍala (
i.e., Indra); who decorated the adamantine crest of the Northern
Mountain (
i.e., the Himalayas) with the (royal) sign of the beautiful carp; who bathed
their ears with the sweet
Tamiḻ of
Kumbhōdbhava (
i.e., Agastya),
residing on the top of the Southern Mountain
; who wore the necklace
of
Harihaya (
i.e., Indra) and sat with him on one half of his throne; who
raised (
their) arms showering many (
arrows) from (
their) quivers on the
sacred crown of
Śurivaḷaiyavaṉ; who threw the javelin in order to drive back the
(
encroaching) sea; performed a thousand sacrifices; exacted service from crowds of
goblins; released the expanse of Earth of (
her) common possession (
by kings);
bestowed on supplicants a thousand elephants and did many (
other) astounding deeds——had
passed away;
(L. 14.) there was seated on the (Pāṇḍya) throne like Vāsava (Indra), the king,
the great lord Māravarmaṉ,——who being the son of Jayantavarmaṉ whose great
fame was sung by the world, burst forth causing the heads of hostile kings to tremble, (his)
many characteristic titles (such as) Arikēsari, Asamasamaṉ,
Alaṅghyavikramaṉ and Akālakālaṉ, being ravishingly proclaimed by the whole
world, a host of enemy kings prostrating, released the extensive Earth of (its) common
possession (by other kings), resolved to act in the fashion of the thunder cloud in
raining gold on Brāhmaṇas and removed their distress; ascended the Tulābhāra with
pleasure, ruled the world offering protection to all, entered twice the (womb of)
hiraṇyagarbha and made many other great gifts beginning with gōsahasra.
(L. 23.) And his son was••• who having immediately protected without a flaw the circle of
the Earth brought (her) under the shade of his moon-like umbrella, who in giving forth
benevolence resolved to act in the fashion of the wishing tree (Kalpaka), expelled
completely the sins of the Kali (age), averted the misery of the gods of Earth
(i.e., Brāhmaṇas) by giving great wealth, who at Marudūr and
Kuvaḷaimalai drove rutting elephants (into the battle-field) so that heroes
wearing anklets who opposed, attacked or unwaringly advanced and stood in his way became
extinct, who••
(L. 29.)••• to the east of•••; the northern boundary (
was) to the south of the
Bhagavatī temple of
Koṟṟanputtūr. (
The land) com-prised within the thus-described four big boundaries was given away with all
exemptions. Its
āṇatti (Skt.
ājñapti) was
Tāyaṉ Śiṅgaṉ who was
the
uttaramantri of
Kuṇḍūr (
a village) in
Kuṇḍūr-kūṟṟam of
Aṇḍa-nāḍu. The
puṟaṅkāval
to be given on this (
land) is eighty-five kalam (
of paddy).
(L. 34.) “The flower-like feet of those that protect this (gift) shall be on
my crown”: So saying, the king himself graciously ordered and had (this) copper
edict executed at once.
[Verses 3 and 4 are the usual imprecations.]
(L. 38.) (This is) the signature of Arikēsari, son of
Pāṇḍi-Perumbaṇaikāraṉ.
FIVE CHOLA COPPER-PLATES FROM TIRUKKALAR.
No. 207.——TIRUKKALAR PLATE OF RAJENDRA-CHOLA I.
These are five copper-plates belonging to the
Pārijātavanēśvara temple
at
Tirukkaḷar, a village ten miles south-east of Mannārguḍi in the Tanjore
district
. A short notice of these appeared in Dr. Hultzsch's
Annual Report
on Epigraphy for 1902——03, paragraph 17. The report also contains a list of 23 stone
inscriptions which were copied from the same temple.
These five
copper-plates, strung on a copper-ring of 5" diameter, have flat rims, measure 1'(7/8)"×5(1/2)"
each, weigh together 566 tolas and have ring-holes bored in the middle of the left margin about
an inch from the edge. They contain in them five complete inscriptions of different Chōḷa
kings. The first of them, which is also the earliest, is a record of
Parakēsarivarman
Rājēndra-Chōḷa I who ascended the
Chōḷa throne in A.D. 1012. It begins with
the king's usual historical introduction commencing with the words
tiru maṉṉi
vaḷara, enumerates his conquests up to the capture of
Kaḍāram, is dated in the
18th year of his reign and registers the extent of the
dēvadāna lands belong-ing to the temple of
Mahādēva at Tirukkaḷar which is said to be a village
in
Puṟaṅgarambai-nāḍu, a subdivision of
Arumoḻidēva-vaḷanāḍu.
Compared with the inscription of this king found at Tirumalai
, dated in the
13th year of reign and his Tanjore epigraph
, dated in the 19th year of reign,
the present inscription furnishes a few differences in reading which are noticed in
foot-notes.
The identification of all the place names occurring in the historical introduction has
been made by Professor Hultzsch
, and it remains to note here only a few facts
in this connection.
Iḍaituṟai-nāḍu which has been taken to be
Yeḍatore,
a small village in the Mysore district by Mr. Rice, has since been shown by Dr. Fleet to be
identical with the territorial division
Eḍedoṟe, two thousand, a
tract of country lying between the rivers Kr̥shṇā on the north and Tuṅgabhadrā on the
south, comprising a large part of the present Raichur district
. The
Kanyākumāri inscription of Vīrarājēndra shows that
Maṇṇaikaḍakkam is not to be
identified with
Maṇṇe in the Nelamaṅgala taluk of the Bangalore district but is the
same as
Mānyakhēṭa, which Rājēndra-Chōḷa is said to have made a playground for
his armies
.
Chakkara-kōṭṭam has been satisfactorily identified by
Rai Bahadur Hira Lal with
Chitrakūṭa or
ºkōṭa, eight miles from
Rājapura in the Bastar State: he has also adduced epigraphical evidence to show that
its king was really
Dhārāvarsha in A.D. 1111
, as stated in the
epigraphs of Kulōttuṅga I.
Dakshiṇa-Lāḍam has been taken to be
Dakashiṇa-Virāṭa or Southern Berars; but it looks likely that it is identical with
Dakshiṇa-Rāḍha in Bengal
.
Śrī-Vijaya appears under the
form
Śrī-Vishaya in a
Kaṇḍiyūr inscription
of the same
king; and the large Leyden grant states that
Māravijayōt-tuṅgavarman
was the overlord of this territory
. This has been taken to be the same as
San-fotsai of the Chinese annals and has been identified with
Palembang, a
residency of Sumatra
.
TEXT.
First Plate: First Side.
1 svasti śrī || tiru maṉṉi vaḷara irunilamaṭantaiyum porccayappāvaiyum
cīrtta-
2
ṉic celviyun taṉ perunteviyarāki yiṉpuṟa neṭitiya lūḻiyu ḷiṭaituṟai3
nāṭum tuṭarvaṉavelip paṭar vaṉavāciyum cūḷḷic cūḻūmatiṭ koḷḷippākkaiyu-4
m naṇṇaṟ karumaraṇ maṇṇai kkaṭakkamum porutaṭarīḻattaraiyarta muṭiyu māṅkavar teviya5 roṅkeḻiṉmuṭiyu muṉṉavar [pa]kkaṟ ṟeṉṉavar vaitta cuntaramuṭiyu
mintiranāramun te-
6
ṇṭirai yīḻamaṇṭala muḻuvatum eṟipaṭaik kaur muṟaimaiyiṟ
cūṭuṅ kulataṉa-7 mākiya palar pukaḻ muṭiyum ceṅkatirmālaiyum caṅkatir velait tolpe-
8 ruṅkāvaṟ pala paḻantīvum ceruviṟ ciṉavi lirupattorukā laraicukaḷai kaṭṭa
paracurā-
9 maṉ mevaruñ cāntimattīvaraṇ karuti yiruttiya cempoṟ ṟiruttaku muṭiyum payaṅ-ko-
10
ṭu paḻi mika muyaṅkiyil mutukiṭṭoḷitta cayaciṅkaṉ
aḷapperum pukaḻoṭu piṭiyi- liraṭṭapāṭi
yeḻa-11
rai yilakkamum navaṉetikkulapperumalaikaḷum vīkkiramavīrar
cakkarakoṭṭamu mutir-vaṭavallai matu-12
ra maṇṭalamum kāmiṭaivaḷa nāmaṇai(y)kkoṇaiyum veñcilai vīrar pañcappaḷḷi-yum pācaṭaippa-13
ḻaṉa mācuṇitecamum ayarvilvaṇpūrttiyaiyātiñakaravaiyiṟ cantiraṉ ṟolkulat-tintirātaṉai
[vi]-14
ḷaiyamarkkaḷattuk kiḷaiyoṭum piṭittup palataṉattoṭu niṟaikulataṉakkuvaiyum kiṭ ṭaruñce-Second Side.
15 ṟimiḷai [y]oṭṭaviṣaiyamum pūcurar cer nalk kocalaiñāṭum
taṉmapālaṉai vem-muṉai yaḻittu va-
16
ṇṭuṟai colait taṇṭaputtiyum iraṇacūraṉai muraṇuka ttākkit
tikkaṇai kīrttit takkaṇalāṭamum ko-17
vintacantaṉ māviḻintoṭat taṅkāta cāral vaṅkāḷatecamum toṭukaḻaṟ
caṅkuvo-ṭṭal mayipālaṉai ve-18 ñcamar viḷākat tañcuvittaruḷi yoṇṭiṟal yāṉaiyum peṇṭir paṇṭāramum
nittila neṭuṅkaṭalu-
19
ttiralāṭamum veṟimalarttīrat teṟipuṉaṟ kaṅkaiyum
alaikaṭaṉaṭuvaṭ palakalañ celuttic caṅkirāma-20
vijaiyottuṅkapaṉmaṉākiya kaṭārattaraiyaṉai vākaiyam
poru[ka]ṭakku[mpa]-kkari-21 yoṭu makappaṭu[t turi]maiyiṟ piṟakkiya perunetip piṟakkamum
ārttavaṉakaṉakarp po-
22
rttoḻil vācalil viccātara (to)toraṇamu moyttoḷir
puṉaimaṇipputavamu-m kaṉa-23
maṇikkatavamum niṟai śrīvijaiyamum
tuṟainīrppaṉṉaiyu maṉmalaiyūreyiṟ ṟoṉ malai[yū]-24
rum āḻkaṭalakaḻcūḻ māyiruṭiṅkamum kalaṅkā valviṉai yilaṅkācopamum kāppuṟu niṟai-25
puṉal māppappāḷamum kāvalampuricai mevilimpaṅkamum viḷaippain
tūṟuṭai va-ḷaippaintū-26
ṟum kalaittakkor pukaḻ talaittakkolamum tīyatamāvalviṉai mātamaliṅka[muṅ kalā]mutir kaṭuntiṟal ilāmu-27
ritecamum teṉakkalar poḻil māṉakkavāramun toṭukaḻaṟkāvaṟ kaṭumuraṭ kaṭā-ramu māpporu taṇṭāṟ ko[ṇ*]ṭa
ko-28 pparakecaripaṉmarāṉa uṭaiyār śrīrājentiracoḻatevarkku
yāṇṭu patiṉeṭṭā-vatu arumoḻiteva[va]-
29 ḷanāṭṭu puṟaṅkarampai nāṭṭu veṅkūrkkaḷa tirukkaḷar
mahādevar devatānam nilam i
30
19khamapanṉilam vaḷai[yi]ṟcuṟṟu mikitikkuṟaivu
uḷḷaṭaṅka ||uTRANSLATION.
Hail! Prosperity! In the eighteenth year (of the reign of) king Parakēsari-varman alias Uḍaiyār Śrī-Rājēndra-Chōḷadēva, in
(his) life of high pros-perity, while Tiru (Lakshmī), having
become constant, was increasing, (and) while the goddess of the great earth, the goddess
of victory in battle, and the matchless goddess of fame rejoiced to have become his great
queens,——conquered with (his) great, warlike army (the following):——
Iḍaiduṟai-nāḍu, Vanavāsi, whose unbroken hedge of forest (
trees)
was extending;
Koḷḷippākkai, whose walls were surrounded with
brushwood;
Maṇṇaikkaḍakkam, whose fortification was unapproachable; the crown of
the king of
Īḻam who came to close quarters in fighting; the exeedingly fine crowns
of the queens of that (
king); the beautiful crown and
Indra's pearl necklace,
which the king of the south (
i.e., the Pāṇḍya) had previously deposited with that
(king of Īḻam); the whole
Īḻa-maṇḍala (
on) the transparent sea; the crown
praised by many and the garland emitting beautiful rays, family treasures, which the (
kings
of)
Kēraḷa, whose armies possessing missile weapons, rightfully wore; many
ancient islands whose old, great guard was the ocean which resounds with its conches; the crown
of pure gold, worthy of
Tiru (Lakshmī) which
Paraśurāma, having considered
the fortifications of
Śāndimattīvu impregnable, had deposited (
there), when,
in anger (
he) bound the kings twenty-one times in battle; the seven and a half
lakshas of
Iraṭṭapāḍi (
which was) strong by nature, (
and which he
took), together with immeasurable fame, (
from)
Jayasiṁha, who, out of
fear, turned his back at
Muśaṅgi and hid himself (
thus earning) great infame;
the principal great mountains (
which contained) the nine treasures (of Kubēra);
Śakkarakōṭṭam (
guarded by) brave warriors; the ancient and strong northern
Madura-maṇḍala; Nāmaṇaikkōṇam, which was surrounded by dense groves;
Pañchapaḷḷi (
protected by) warriors (
who bore) cruel bows; the moth
(
-grown) ancient
Māśuṇidēśa; a large heap of
family-treasures, together with many (
other) treasures (
which he carried
away) after having captured
Indraratha of the old race of the moon, together with
(
his) family, in a fight which took place in the beautiful city of
Ādinagar,
filled with unceasing abundance;
Oḍḍa-vishaya, which was difficult to approach,
(
and which he subdued in) close fight; the good
Kōśalai-nāḍu, where
Brāhmaṇas abounded;
Daṇḍabutti, in whose gardens beetles abounded (
and which he
acquired) after having destroyed Dharmapāla (
in) a hot battle;
Takkaṇa-Lāḍam, whose fame reached (
all) directions (
and which he
occupied) after having forcibly attacked
Raṇaśūra; Vaṅgāḷa-dēśa, where the rain-wind never stopped (
and from which)
Gōvindachandra fled, having descended (
from his) male elephant; elephants of
rare strength and treasures of women, (
which he seized), after having been pleased to
put to fright on a hot battle-field,
Mahīpāla, decked (
as he was) with
ear-rings, slippers and bracelets;
Uttira-Lāḍam in the neighbourhood of the
expansive ocean abounding in pearls; and the
Gaṅgā, whose waters dashed against the
banks filled with fragrant flowers; and (
who), having despatched many ships in the midst
of the rolling sea and having caught
Samgrāma-vijayōttuṅgavarman, the
king of
Kaḍāram, along with (
his) rutting elephants, which put up rare fight
and brought victory,——(
took) the large heap of treasures, which (
that king) had
rightfully accumulated; the (
arch called)
Vidyādhara-tōraṇa put up at the
“gate” of his wide inland city provided with accoutrements of war; the “jewel-gate”, adorned
with great splendour; the “gate of large jewels” the prosperous
Śrī-Vishaiya;
Paṉṉai with a ghat of (
bathing) water; the ancient
Malaiyūr (
with) a fort situated on a fine hill;
Māyiruḍiṅgam,
surrounded by the deep sea (
as) a moat;
Ilaṅgāśōgam (
i.e.,
Laṅkāśōka) undaunted (
in) fierce battles;
Māppappāḷam, having abundant
high waters as defence;
Mēvilimbaṅgam, having fine walls as defence;
Vaḷaippandūṟu, possessing (
both) cultivated land (?) and jungle; the
principal (
city of)
Takkōlam, praised by great men (
versed in) the
sciences; the island of
Mādamaliṅgam, of strong battlements;
Ilāmuri-dēśam, provided with scientifically ripe excessive strength; the great
Nakkavāram, whose gardens (
abounded in) flowers dribbling honey; and
Kaḍāram, of fierce strength, protected by foot-soldiers wearing
kaḻal; the
dēvadāna lands (
belonging to the temple) of the
Mahādēva
at
Veṅgūrkkaḷa-Tirukkaḷar in
Puṟaṅgarambai-nāḍu (
a
sub-division) of
Arumoḻidēva-vaḷanāḍu, measured (1/2) (
vēli) 19(1/4),
(1/160) and••
. This land was inclusive of excess and deficiency (in
measurement) of the surrounding parts.
No. 208.——TIRUKKALAR PLATE OF RAJADHIRAJA I.
This inscription in six lines is engraved on the second plate of the Tirukkaḷar set. It
is dated in the 31st year of the reign of the
Chōḷa king
Rājakēsarivarman
Rājā-dhirāja I and registers an arrangement made, by a certain
Tirumaṇappichchaṉ, who bore the double surname
Araiyaṉ Nāgaraiyaṉ and
Mahīpālakulakālap-pēraraiyaṉ, whereby one brahmin had to perform
worship in the temple at
Tiruk-kaḷar in addition to another who was doing
that service till then. From the short historical introduction which states that the king with
the help of his army took the head of
Vīra-Pāṇḍya, Śālai of the
Chēra
king and
Ilaṅgai, it is clear that “Śālai is an important place in the
Chēra dominions and not a feeding house” as the late Mr. T.A.Gopinatha Rao had taken
to be.
TEXT.
1 vīrapāṇṭi[ya*]ṉ ṟalaiyum cerala[ṉ*] cālaiyu[m*] ilaṅkaiyum taṇṭāṟ
koṇṭa ko irāja[ke]-
2 caripanmarāna uṭaiyār śrīrājādhirāja
deva[r*]kku yāṇṭu 31 āvatu
araiya[ṉ] nākaraiyaṉāna
3 mahipālakulakālapperaiya[ṉā]na tirumaṇa(p)ppiccaṉ uṭaiyārkku
muṉpu tiruva-[r*]rātiṉai ce-
4 yum pirāmaṇan oruvaṉum tirumaṇa(ṭa)ppiccaṉ
cetaṉivantaṅkoṇṭu ceyum pirāma-
5 ṇaṉ oruvaṉumāka iruvarkku ḷ 1- kku tūṇikuṟuṇi āka ḷ
360kku ī57ḷa-kkuviṭṭani kava itu
6 aḻipp[ā*]r tiruvāṇai ||[?]
TRANSLATION.
In the 31st year of (
the reign of) king
Rājakēsarivarman alias
Uḍaiyār Śrī-Rājādhirājadēva, who, with his army, had taken the
head of
Vīra-Pāṇḍya, Śālai of the
Chēra king and
Ilaṅgai
(
i.e., Ceylon),
Araiyaṉ Nāgaraiyaṉ alias
Mahīpālakulakālappēraraiyaṉ alias Tirumaṇappichchaṉ gave 1(1/4)
(
vēli of) land for (
yielding an income of) 150 (
kalam of paddy) for the
expenses of two brahmins,
viz., one brahmin, performing the worship of the god from of
old and one brahmin who is to perform (
the same) receiving the income provided for by
Tirumaṇap-pichchaṉ at the rate of (one)
tuni and (one)
kuṟunī of paddy per day for 360 days. Those who destroy this
(
shall incur the sin of acting against) the sacred (
or royal) order.
No. 209.——TIRUKKALAR PLATE OF KULOTTUNGA-CHOLA.
This inscription in 19 lines is engraved on the third plate of the Tirukkaḷar
set. It is dated in the twenty-eighth year of the reign of
Tribhuvanachakravartin Kulōttuṅga-Chōḷadēva without any distinguishing epithet or
historical introduc-tion. In the absence of these, though it is not generally
possible to say to which of the three kings who bore that name this record must be attributed,
yet it appears to be a record of Kulōttuṅga-Chōḷa I, since it is stated in the
fourth inscription in this set in referring to this record that the king abolished tolls——which
is generally a feat attributed to Kulōttuṅga I. It registers a gift of paddy made by a
certain Śivaṉ Tillaināyakaṉ alias Śiṟuttoṇḍanambi of
Taṇṇīrkuṉṟam in Neṉmali-nāḍu to the temple of Mahādēva at
Tirukkaḷar in Puṟaṅgarambai-nāḍu which was a sub-division of
Rājēndraśōḻa-vaḷanāḍu for the purpose of taking in proces-sion
Aravābharaṇadēva, for offerings to Piḷḷaiyār and the god in
the Mūlaṭṭānam and for feeding devotees on the days of the new-moon.
Taṇṇīrkuṉṟam, to which the donor belonged, is a village 7 miles to the east
of Maṉṉārguḍi in the Tanjore District. The modern village of Nemmeli in
the same Taluk, must have been the principal place in the division Neṉmali-nāḍu in
which Taṇṇīrkuṉṟam is said to have been situated.
TEXT.
1 svasti śrī [||*] tiripuvaṉacakkaravarttikaḷ śrī
k[o*]lottuṅkacoḻatevarkku yāṇṭu
2 irupatteṭṭāvatu irācentiracoḻavaḷanāṭṭu puṟaṅkarampaināṭṭu tirukkaḷaru-ṭai-
3 yamātevarkku amāv[ā*]ci aravāparaṇatevar tiruviḻā veḻuntaruḷukaikku aṟ-ṟai nāḷā-
4 l tevar perumtiruvamutu ceyvikkavum piḷḷaiyārkku tiruvamutu ceyvikkavum śrī-mulat-
5 tānammuṭaiyār amutuceytaruḷavum aṟṟai nāḷāl tevaraṭiyārai amutu-
6 ceyvikkavum neṉmalināṭṭu taṇṇirkkunṟammuṭaiyān civan tillai
nāyaka(n)nāna
7 ciṟuttoṇṭanampi ceyta upaiyamāvitu [|*] ikkoyil civappirāmaṇan
kaucikan ve-
8
ṇkāṭaṉpaṭṭaṉum kāciyavan kāṟāyil muḷaiccāṉum kaucikaṉ
atittaṉ āṭavalā-ṉum uḷ-9 ḷiṭṭa civappirāmaṇarom ivarpakkal ivvāṭṭai vaikāci mācattu nāṅkaḷ
po-
10
liyuṭṭu koṇṭa mutal nel[lu] aṟupatiṉ kalattukkum kalattukku
mukkuṟuṇiyā-11 ka palicai poliyum nellu pati(n)ṉaiñkalattu[k*]kum celavāka
amāvācitoṟum kalane
12
mukkuṟu(ṇ)ṇiyāka cañtirātittavaṟ mu[n]niṉṟome
ceyakkaṭavomākavum iv-vur aravāpa-13
raṇan eṭuttapātamāna tirucciṟṟampalakkālā[ṉu*]m aravāparaṇaṉ
iyapara[ta*]nāta-nam āṭavalāṉ14
āṉa puvacivanāṉa patta[r*]ka(ḷ)ṇāyaka pi[c*]caṉum aravintan
kunṟaṉāṉa nāṟpatte-[ṇ*]ṇāyirapiccanum kūtta-15 n kaṅkaikoṇṭāṉāna civacaraṇacekaramuventaveḷāṉum[*] ivaivo[m*]
civan tillaināyakan pakkal
16
ṉāṅkaḷ upaiyam paṇṇi poliyūṭṭukkoṇṭa nellu nuṟṟu irupatin
kalattuk-kum kalanellukku17 mukkuṟuṇiyāka orāṭṭaināḷaikku palicai nellu muppatin kalam[|*] amāvāci on-ṟukku nellu irukalane
18
tuṇippata[k*]kāka tevaraṭiyār muppatu kalam amutu
cevi[kkak*]kaṭavo[m*] eṅkaḷil puṇaiva[ca]m[|*]caṉtirātittavaṟ
śrīmā-19 yeśuva[ra*]rakṣ[ai] kaṇapeṟṟār māyecuvarak kāṇiyāniṟka [|*] ivai
e[ṉ*] ne[ḻuttu] [||*]
TRANSLATION.
Hail! Prosperity! In the twenty-eighth year of (the reign of) the emperor of the
three worlds, the glorious Kulōttuṅga-Chōḷadēva, Śivaṉ Tillaināyagaṉ
alias Śiṟuttoṇḍanambi of Taṇṇīrkuṉṟam in
Neṉmali-nāḍu made the following gift to (the temple of) Mahādēva
of Tirukkaḷar in Puṟaṅgarambai-nāḍu (a subdivision)
of Rājēndraśōḻa-vaḷānaḍu, for the purpose of conducting the festival
of Aravābharaṇadēva on the day of the new-moon, the grand offerings to the god
to be made on that day, offerings to Piḷḷaiyār (i.e., Gaṇapati), offerings
to the god in the central shrine (Mūlasthāna) and for the feeding of the devotees
(dēvaraḍiyār) (to be made) on the (same) day.
For the interest in paddy of fifteen kalam which accrues at the rate of three
kuṟuṇi per kalam on the sixty kalam of paddy which, we the
Śiva-Brāhmaṇas, (viz.,) Kauśikaṉ Veṇkāḍabhaṭṭaṉ, Kāśyapaṉ
Kāṟāyil Muḷaichchaṉ, Kauśikaṉ Ādittaṉ Āḍavallāṉ and other
Śiva-Brāhmaṇas of this temple had received as principal for (bearing)
interest from this person (i.e., Śivaṉ Tillaināyakaṉ) in the month of
Vaigāśi of this year, we the five viz., Aravābharaṇaṉ
Eḍuttapādam alias Tiruchchiṟṟambalakkālāṉ, Aravābharaṇaṉ
Iyabaradanādaṉ, Ādavallāṉ alias)
Pūrvaśivaṉ (alias) Pattargaṇāyaka-Pichchaṉ, Ara-vindaṉ
Kuran alias Nāṟpatteṇṇāyira-Pichchaṉ, Kūttaṉ Gaṅgai-koṇḍāṉ alias Śivaśaraṇaśēgara-Mūvēndavēḷāṉ of this
village, who came forward (for this purpose) shall conduct the (specified)
expenses on each new-moon day, at the rate of (one) kalam and three kuṟuṇi as
long as the Moon and the Sun (endure).
For the (one) hundred and twenty kalam of paddy which we had received on interest
by agreement from Śivaṉ Tillaināyagaṉ of this village, the interest in paddy for
a period of one year calculated at the rate of three kuṟuṇi per kalam, is
thirty kalam.
With these thirty kalam, through those who stand for us we shall feed the devotees
at the rate of two kalam, (one) tūṇi and (one) padakku of paddy for one
new-moon day.
As long as the sun and the moon (endure), the Srī-Māhēśvaras shall be surety (for
this). Kaṇpeṟṟāṉ shall be in charge of the Māhēśvara-kāṇi. This is my
writing.
No. 210.——TIRUKKALAR PLATE OF TRIBHUVANACHAKRAVARTIN RAJARAJADEVA.
This is the fourth inscription in the Tirukkaḷar set. It is engraved on the
second side of the third plate and belongs to the 18th year of the reign of Tribhuvana-chakravartin Rājarājadēva. It records that some of the families of the
donees, who received the gift made by Śivaṉ Tillaināyagaṉ of
Taṇṇīrkuṉṟam in the twenty-eighth year of the reign of
Kulōttuṅga-Chōḷa; the abolisher of tolls, ceased to have male members and that in
consequence a question arising as to how the feeding pertaining to these families should be
conducted in future, the Māhēśvaras settled that the feeding stipulated in the
grant to be done by the donees devolved on the female descendants as well and that arrangements
were made in accordance with that order. The inscription may probably belong to the reign of
Rājarāja II, though the distinguishing epithet of the king is missing and the characters
appear to belong to a later period.
TEXT.
1 svasti śrī [||*] tiripuva[ṉacakkaravatti]kaḷ śrīirājarājatevaṟ[ku]
yāṇṭu patine-ṭṭāvatu nāḷ
2 nūṟṟeṇpatinā[l ir]ācēntiracoḻavaḷanāṭṭup puṟaṅkarampaināṭṭut
tiru-
3 kkaḷar muḷaitta mātevaṟku amāvāci eḻuntaruḷi tevaraṭiyārai amutu
ceyvi-
4 kkac cuṅkantavuttaruḷiṉa kolottuṅkacoḻatevaṟku irupatteṭṭā[va]-
5 tu taṇṇiṟkuṉṟamuṭaiyāṉ civantillaināyakan pakkal ittevar tirumaṭai-
6 [viḷ]ākattirukkum āṇṭārkaḷ upaiyamāka koṇṭa nellukku amutu cey[vi]-
7 kkumpaṭikku muṉpu veṭṭiṉa ceppeṭṭupaṭiyil upaiyaṅkoṇṭu amu-
8 tuceyvittuvarukiṟa āṇṭārkaḷil āṇvaḻi aṟṟup peṇvaḻiyā-
9 ṉa kottukku amutu ceyvikkumpaṭi kaṉakarāyarum śrīmākecuvara-
10 rum aṟuti paṇṇukiṟa iṭattup poliūṭṭup peṇvaḻiyum varume-
11 ṉṟu śrīmāgecuvarar niccayittamaiyil ippaṭi cammatittup
peṇvaḻiyi-
12 lār iṭṭa tiṭṭuppaṭi āṭavalāṉ pūrvacivaṉāna pattakanāyakap piccan
maka-
13 ḷaik koṇṭa kaṇpeṟṟāṉ manṟu niṟaintānāṉa aṉpaṟkaṭi-
14 yān amutu ceyvikkum per munṟu ivaṉ koḻunti makan tevaṉ
15 [tivākara?]ṉ uḷḷiṭṭār amutu ceyvikkum per munṟum āṇvaḻi tirucciṟ-
16 ṟampalakkālāṉ amutu ceyvikkum aiñcu kūṟiṭ ṭiraṇṭu kūṟṟāl per
pa-
17 ṉniraṇṭum amutu ceyvik[ka*] [||*]
TRANSLATION.
Hail! Prosperity! In the eighteenth year and one hundred and eightieth day of (the
reign of) the emperor of the three worlds the glorious Rājarājadēva, when male
descendants ceased to exist in some of the families of the āṇḍār who had been living
in the tirumaḍai-vilāgam of the god and who had obtained a paddy-gift for
conducting the feeding specified in a copper-plate grant engraved formerly
(i.e.), in the twenty-eighth year of (the reign
of) Kulōttuṅga-Chōḷadēva, the abolisher of tolls, from Śivaṉ
Tillaiṅāyagaṉ of Taṇṇīrkuṉṟam, who made provision for the new-moon
festival and for feeding the devotees (dēvaraḍiyār) of the god Mahādēva
who had sprung at Tirukkaḷar in Puṟaṅgarambai-nāḍu, (a
sub-division) of Rājēndraśōḻa-vaḷanāḍu and who (i.e., the
āṇḍār) had been conducting the feeding with the gifts and when Kanaka-rāyar and the Māhēśvaras wished to decide how the feeding pertaining
to the families having only female descendants should be conducted, the Māhēśvaras
came to the settlement that the feeding from the interest (of a gift) devolved also on
the female descendants. It was so agreed and that in accordance with the agreement made by
the female descendants, (it was decided that) three persons had to be fed by
Kaṇpeṟṟāṉ Maṉṟuniṟaindāṉ alias Aṉbaṟkaḍiyāṉ who had
taken (to wife) the daughter of Āḍavallāṉ Pūrvaśivaṉ alias
Pattargaṇāyaga-Pichchaṉ, that three persons had to be fed by Dēvaṉ
Divākaraṉ, the son of her koḻundi (husband's younger sister) and others and that
twelve persons pertaining to two shares out of the (whole) five,——which (number)
was fed by Tiruchchiṟṟambalakkālāṉ,——shall now be fed by the male descendants
(of his).
No. 211.——TIRUKKALAR PLATE OF KULOTTUNGA-CHOLA III.
This is the fifth inscription in the Tirukkaḷar set. It is engraved on both
sides of the fourth plate and the inner side of the fifth. It is dated in the 29th year of the
reign of Kulōttuṅga-Chōḷadēva (i.e., Kulōttuṅga III) who took Madura,
Ceylon, Karuvūr and the crowned head of the Pāṇḍya king and furnishes a list
of gold and silver ornaments belonging to the temple at Tirukkaḷar with their weights
as measured by the standard weight called the kuḍiñai-kal and the fineness in each
case.
First Side.
1 svasti śrī [||*] tiripuvaṉaccakkaravattikaḷ maturaiyum īḻamuṅ karuvūrum
pāṇṭiyaṉ mu-ṭittalaiyuṅ koṇṭaruḷi-
2 ya śrīkulottuṅka coḻatevaṟku yāṇṭu 26- vatu tirukkaḷar
muḷaitta nāyaṉār ko-
3 yil tiruvāparaṇattukku mutal kuṭiṉaikkalliṭai tirukkoḷkai 1- m
itaṉ
4 mel paṟamamum uṭpaṭa 8[?] māṟipoṉ nūṟṟoru kaḻañcarai itaṉ
viḷimpi-
5
ṟ tiraitta veḷḷi patiṉāṟkaḻañce mukkāl ||——tiruvotāramālai
poṟpū pa-6 tiṉāṟināl 8[?] māṟi poṉ paṉṉiru kaḻañcu
||——tiruvuttariyam 1- ṉāl 8i māṟi
7 poṉ irukaḻañce nālu mañcāṭiyum āṟu mā ||——tiruppiṟai 1-
ṉāl 8 mu-
8 kkāl māṟi poṉ mukkāl ||——
kaṉṉapuṣpa[m*] 3- ṉāl
8i māṟi poṉ irukaḻañ-
9 ce kāl ||——tiruppaṭṭikaippalakai 1- ṉāl 8va
māṟi poṉ aṟupattu
10 nāṟkaḻañcarai itaṉ viḷimpittiraitta veḷḷi pattoṉpatiṉ kaḻañcaraiy-
11 e nālu mañcāṭiyum āṟumā itaṉuḷ palaviṭattun taitta ceppāṇi iṭai
12 āṟarai palam ||——aṉṉiyuṭaiyā riṭṭa poṟpū 1- ṉāl poṉ
kaḻañcu itu kotta
13 veḷḷikkāṟai 1- ṉāl veḷḷi araik kaḻañcu ||——
20- vatu māḷikai mulapaṇṭāra-
14 ttiniṉṟum vanta tiruppaṭṭam 1- ṉāl poṉ eḻukaḻañce kāl
||——
Second Side.
15 tiruppaḷḷiyaṟai nācciyār[k*]kuc cāttukiṟa ciṟutāli 1- m
maṇi 1- ṉālum poṉ ira-
16
ṇṭu mañcāṭiyu nālumā itu māṟṟu 8i itu
kotta kāṟai 1-
ṉāl veḷḷi kāl17 tirumaṅkalanāṇ 1- m tāli 1- m kokkuvāy
paṭukaṇ uṭpaṭa 9 māṟi poṉ irukaḻa-
18 ñcu ||——aravāparaṇatevaṟkuccāttiyaruḷa 23- vatu
potimaṅkalamuṭaiyāṉ
19 irācāṇṭāṉāna coḻaviccātarappallavaraiyar ceyvitta tiruvācikai 1-
ṉā-
20 l 8vapa māṟi poṉ irunūṟṟaimpattu aiṅkaḻañce kāle
muṉṟu
21 mañcāṭiyu mañcumā ||——apiṣekam 1- ṉāl 9i
māṟi poṉ patiṉāṟu ka-
22 ḻañcarai ||——ittevar tiruvāram 1- ṉāl 9kha
māṟi poṉ nāṟkaḻañce mukkā-
23 le iraṇṭu mañcāṭiyum eḻumā ||——ivar tiruttoṭu 2- ṉāl
8va māṟi poṉ
24 mukkaḻañcu ||——ivar nācciyār apiṣekam 1- ṉāl
8i māṟi poṉ patiṉ kaḻañ-
25 cu ||——ivar tiruvāram 1- ṉāl 8i māṟi poṉ
irukaḻañce kāl || ivar(t)toṭu
2- ṉā-
26 l 8i māṟi poṉ irukaḻañcu ||——tiruvaṭṭamaṇi 24-
ṉāl 8i māṟi poṉ kaḻañcarai
27 tiruvaṭṭamaṇivaṭam 1- ṉāl maṇi 30- ṉāl
8i māṟi poṉ kaḻañce iraṇṭu mañ-cāṭi-
28
yu nā[lu] mā ||——tiruvaṭṭamaṇivaṭam 1-
ṉāl maṇi
40-
ṉāl 8i māṟi poṉ •••• mā
||-First Side.
29 tiruvaṭṭamaṇivaṭam 1- ṉāl maṇi 40- ṉāl
8i māṟi poṉ irukaḻañcu ||——tirucci-
30 lampu oraṇaiyiṉāl 8nta māṟi poṉ nāṟkaḻañcu
||——niṟaitavañceyta nācciyā-
31 ṟkuc cāttiyaruḷa tiruvaiyāṟuṭaiyā riṭṭa tiruvapiṣekam 1-
ṉāl 9 māṟi poṉ
32 patiṉaiṅkaḻañcarai ||——tiruneṟṟittiṟaṉai 1- ṉāl
8i māṟi poṉ aiṅkaḻañce
33 kāl ||——tirumaṅkalanāṇ 1 tāli kaṭaittoḻiluṭpaṭa
8i māṟi poṉ kaḻañcu ||——
34 tiruttāvaṭam 1- ṉāl maṇi 41- ṉāl
9 māṟi poṉ kaḻañcu ||——tirukkaiccari 4- ṉāl
9 mā-
35 ṟi poṉ irukaḻañce mukkāle mañcāṭi ||——veḷḷimaṇi 35- ṉāl
veḷḷi
36 mukkāle iraṇṭu mañcāṭiyu muṉṟu mā ||——veḷḷikkāṟai 1-
ṉāl veḷḷi
37
mukkāle iraṇṭu mañcāṭi itil kotta tāli 1-
ṉāl 8i māṟi poṉ araik kaḻañcu ||——38 tiruttoṭu 2- ṉāl 8nta māṟi poṉ kaḻañcarai ||
tiruvāram 1- ṉāl poṉ
39
|| ciraccakkaram 1-
ṉāl 9
māṟi poṉ irukaḻañcu || tirukkaṇṭavāḷi 2-
ṉāl 9
mā-40
ṟi poṉ mukkāl || uṭaiyāṟku tirumañcaṉattukkuc cāttiyaruḷa
uṭaiyār coḻaviccā-41 tirappallavaraiyar iṭṭa tiruvuttariyam 1- ṉāl poṉ mukkāle nālu
mañcāṭiyu-
42
m āṟumā || māṟṟu kācumi || tiruvācikaippurimattil pāmpu
1-
ṉāl poṉ kaḻañ-43 ce mukkāle iraṇṭu mā ||——
TRANSLATION.
Hail! Prosperity! In the 26th year of (the reign of) the emperor of the three
worlds, the glorious Kulōttuṅga-Chōḷadēva who had been pleased to take
Madura, Īḻam (i.e., Ceylon) Karuvūr and the crowned head of the
Pāṇḍya (king), the following list of sacred ornaments in the temple of the
Nāyaṉār who had sprung at Tirukkaḷar, was made weighed with the
kuḍiñai-kal:——
1 tirukkoḷgai; inclusive of the paṟama over this, one hundred and one
kaḻañju and a half of gold of 8(5/8) fineness; silver fastened to the edges weigh
fourteen kaḻañju and three-fourths.
By sixteen gold flowers in the tiruvodaramālai, twelve kaḻañju of gold of
8(1/2) fineness.
By 1 sacred upper-cloth (tiruvuttarīyam), two kaḻañju, four mañjāḍi
and six mā of gold of 8(1/2) fineness.
By 1 sacred crescent (tiruppiṟai), three-fourth (kaḻañju) of gold of 8 and
three-fourths fineness.
By 3 ear-flowers (kannapushpam), two kaḻañju and a quarter of gold of 8(1/2)
fineness.
By 1 sacred girdle-plate (tiruppaṭṭigai-palagai), sixty-four kaḻañju and a
half of gold of 8(1/4) fineness. Silver, covering the edges of this, nineteen kaḻañju
and a half, four mañjāḍi and six mā. The weight of copper nails fixed in the
several parts of this (ornament) is six and half palam.
By 1 gold flower given by Anniyuḍaiyār, one kaḻañju of gold. By one
silver necklace in which this was strung, half a kaḻañju of silver.
By 1 sacred diadem (tiruppaṭṭam) received in the 20th (year) from the central
treasury of the palace (māḷigai), seven kaḻañju and a quarter of gold.
By 1 small marriage-badge (tāli) to be worn by the goddess of the bed-chamber and
one maṇi (gem), two mañjāḍi and four mā of gold. This is of 8(1/2)
fineness. By 1 necklace on which this was strung, quarter (kaḻañju) of silver.
Inclusive of 1 string of the marriage-badge,
1 marriage-badge, together with the kokkuvāy and paḍugaṇ, two kaḻañju
of gold of 9 fineness.
By 1 garland (tiruvāśigai) made by Irāśāṇḍāṉ alias
Śōḻavichchādira Pallavaraiyar of Pōdimaṅgalam in the 23rd (year of
reign), for being put on (the image of) Aravābharaṇadēva, two hundred
and fifty-five kaḻañju and a quarter, three mañjāḍi and five mā of
gold of 8(5/16) fineness.
By 1 abhishēka, sixteen kaḻañju and a half of gold of 9(1/2) fineness.
By 1 sacred garland (tiruvāram) of this god, four kaḻanju and three-fourths,
two mañjāḍi and seven mā of gold of 9(1/4) fineness.
By 2 sacred ear-rings (tirutōḍu) of this (god), three kaḻañju of gold
of 8(1/4) fineness.
By 1 abhishēka of the consort of this (god), ten kaḻañju of gold of
8(1/2) fineness.
By 1 sacred garland (tiruvāram) of this (god) two kaḻañju and a quarter
of gold of 8(1/2) fineness.
By 2 ear-rings (tōḍu) of this (god), two kaḻañju of gold of 8(1/2)
fineness.
By 24 sacred round beads (tiruvaṭṭamaṇi), (one) haḻañju and a half of gold of
8(1/2) fineness. By 1 string of sacred round beads (tiruvaṭṭamaṇi) and 30 beads,
(one) kaḻañju, two mañjāḍi and four mā of gold of 8(1/2)
fineness.
By 1 string of sacred round beads and 40 beads, [1
kaḻañju, 8 mañjāḍi and 2
mā]
of gold of 8(1/2) fineness.
By 1 string of sacred round beads and 40 beads, two kaḻañju of gold of 8(1/2)
fineness.
By 1 pair of sacred anklet (tiruchchilambu), four kaḻañju of gold of 8(3/4)
fineness.
By 1 tiru-abhishēkam presented by Tiruvaiyāṟuḍaiyāṉ for being worn by
the Nāchchiyār (i.e., the goddess Pārvatī) who performed full penance,
fifteen kaḻañju and a half of gold of 9 fineness.
By 1 tiraṉai for the forehead, five kaḻañju and quarter of gold of 8(1/2)
fineness.
By 1 string of marriage-badge inclusive of the end-workings of the marriage-badge, (one)
kaḻañju of gold of 8(1/2) fineness.
By 1 sacred foot-string (tiruttāvaḍam), and 41 beads, (one) kaḻañju of gold
of
9 fineness.
By 4 sacred wristlets, two kaḻañju and three fourths and (one) mañjāḍi of
gold of 9 fineness.
By 35 silver beads, three-fourths of a (kaḻañju), two mañjāḍi and three
mā of silver.
By 1 silver bracelet (kāṟai), three fourths (kaḻañju) and two
(mañjāḍi) of silver.
By 1 marriage-badge strung on this, half a kaḻañju of gold of 8(1/2) fineness.
By 2 sacred ear-rings (tiruttōḍu), (one) kaḻañju and a half of gold of 8(3/4)
fineness.
By 1 sacred garland••• gold.
By 1 head circlet (śirachakram), two kaḻañju of gold of 9 fineness.
By 2 sacred necklaces (tirukkaṇḍa-vāḷi), three-fourths (of a kaḻañju) of
gold of 9 fineness.
By 1 sacred upper cloth presented by Uḍaiyār
Śōḻavichchādira-Pallava-raiyar to be worn by the god during the sacred bath, three-fourths (
of a
kaḻañju), four (
mañjāḍi) and six
mā of gold.
By 1 snake in the tiruvāśigaippurimam, (one) kaḻañju and three-fourths and
two mā of gold.
TWO CHOLA COPPER-PLATE GRANTS FROM TIRUCHCHENGODU.
No. 212.——TIRUCHCHENGODU PLATE OF RAJAKESARIVARMAN.
This short inscription in seven lines is engraved on the first side of the first plate of the
set of copper-plates obtained from M.R.Ry. Muthuswamy Konar of Tiruchcheṅgōḍu. It is
dated in the 10th year of the reign of king
Rājakēsarivarman and registers
evidently an order of one of the feudatory chiefs of the sovereign named
Maḻavaraiyaṉ Sundaraśōḻaṉ, stating that the taxes on full house-sites and half
house-sites shall be recovered at (1/4)th and (1/8)th (
kāśu ?) respectively from the
citizens of
Tūśiyūr and that fines and faults, if any, shall be realised at the
rate prevailing in
Nandipuram. The chief
Maḻavaraiyaṉ Sundaraśōḻaṉ gets
the surnames
Piradigaṇḍaṉ and
Kolli-Maḻavaṉ in B and
Oṟṟiyūraṉ
Piradigaṇḍavarman in No. 213. Rao Bahadur H. Krishna Sastri has identified the king
Rājakēsarivarman of this and the following record with Rājarāja I and notes as
follows regarding the donor's father who, in B is stated to have died at
Īḻam (i.e.,
Ceylon)
:——“He was evidently a military officer of
Rājarāja I or of
one of his predecessors. An inscription from
Tiruveṇkāḍu of the time of Rājarāja
I refers to the general
Śiṟiyavēḷāṉ of
Koḍumbāḷūr who fell in a
battle-field in
Īḻam in the ninth year of
Poṉmāḷigai-tuñjiṉa-dēva (
i.e., Sundara-Chōḷa Parāntaka II). It is not
impossible that the father of
Maḻavaraiyaṉ was also connected with the battle in
which
Śiṟiyavēḷār fell”.
It is not possible to identify Tūśiyūr mentioned in this inscription.
TEXT.
A.
1
svasti śrī [||*]
kovirājakecaripaṉmaṟkku yā-2 ṇṭu 10 āvatu maḻavaraiyaṉ cuntaracoḻaṉe-
3
ṉ tūciyūr nakarattārai nāṅ koḷḷum miṟai muḻuma-4 ṉai kālum araimaṉai araikkālum niṉṟa iṟaiā-
5 kak koḷvatākavum taṇṭaṅkuṟṟa muḷḷatu nantipura ma-
6
ṟcāti koḷavatākavum itaṉ ṟeṉṟāṉ
sukitacantāṉa-7 m tuppaṉa vaṟuvāṉ itu ira[kṣi]ttāṉaṭi eṉ talai melatu.
TRANSLATION.
Hail! Prosperity! In the 10th year of (the reign of) king Rājakēsarivarman, I,
Maḻavaraiyaṉ Sundaraśōḻaṉ (ordered as follows):——
The tax which we used to receive from the citizens of
Tūśiyūr (
viz.)
one-fourth (
kāśu) on (
each) full house-site, and one-eighth on (
each)
half house-site shall be realised as permanent tax; any fine or fault shall be realised
according to (
the rate prevalent at)
Nandipuram. The merit and progeny of him
who contradicts this shall be entirely
cut off. The feet of him who protects
this shall (
rest) on my head.
TEXT.
B.
1 svasti śrī [||*] kollimaḻavaṉ piratikaṇṭaṉ cuntaracoḻaṉeṉ
2 eṅkaḷācca riḻattup paṭa avar śrīmadāhattukkuc ciṟu-
3
pāṭu kalloṭu kuḻikkut teṉme[ṟ*]kku tūciyur ti-Second Side.
4 rukkaṟṟaḷi parameśvararkku cetukuṭutteṉ piratikaṇ-
5 ṭaṉ cuntaracoḻaṉeṉ ||——
TRANSLATION.
Hail! Prosperity! My father having been killed in
Īḻam (Ceylon), I,
Kolli-maḻavaṉ Piradigaṇḍaṉ Sundaraśōḻaṉ,
made a
śiṟupāḍu to the south-west of the boulder with a hole and gave it
to the lord of the sacred stone temple at
Tūśiyūr for (
appeasing) his
thirst.
No. 213.——TIRUCHCHENGODU PLATE OF RAJAKESARIVARMAN.
This inscription, engraved on three plates——the last bearing writing only on the
inner side——is dated in the 5th year of the reign of the Chōḷa king
Rājakēsarivarman (identified with Rājarāja I) and registers gifts of lands made by
the chief Kollimaḻavaṉ Oṟṟiyūraṉ Piradigaṇḍavarman, to the temple of
Paramēśvara of the sacred Mūlasthāna at Tūśiyūr. Boundaries
of the lands granted are furnished in detail and therein figure Kaṉṉāḍu, the dams
called Pūnāṟṟu-aṇai and Kallōḍu-aṇai, the tanks
Śūḷai-kuḷam also known as Kāndaḷēri, Tāmaraikkuḷam and
Kaṟṟaḷi-ēri also named Pudukkuḷam, the temple of
Tāṉtōṉṟipirāṉ, Mūkkuṟukkā, Kaṭṭināgaṉkūval-iṭṭēr and
Kaṇavadinallūr, otherwise called Amaṇkuḍi.
Kaṉṉāḍu (kal-nāḍu) which occurs more than once in this inscription refers
evidently to hero-stones which are stated in ancient Tamiḻ literature, as having been put up
with great ceremony in honour of persons who had done valorous deeds in guarding their
country and given up their lives in that cause. Being associated with the word
peruvarampu it may even be an engraver's mistake for kaṇṇāṟṟu.
Traces of writing found in lines 13, 28, 29, 30 and 33 indicate that the present inscrip-tion is a palimpsest.
It is not possible to identify the places mentioned in this inscription.
TEXT.
First Plate: First Side.
2 kovirājakesaripanma[rk*]kut
tiruveḻutti-
3 (ruveḻutti)ṭṭuc cellāniṉṟa yāṇṭu añcāvatu ivv[ā*]ṇṭu kol-
4 limaḻavaṉ oṟṟiyūraṉ piratikaṇṭa[va]rmmaṉeṉ eṉṉāṭṭut
tūciyūr-
5 t teṉpulat tūnilam kiḻakkellai piṭāriyā[r*] nilattukkum
6 amaiccikkum pūnāṟṟiaṇaikku[m*] mekkum teṟkkellai tiruppā-
7 ṟaikkuk kiḻakkuk kaṉṉāṭṭukkum peruvarampukkum vaṭakkum tiru-
8 pp[ā*]ṟaikku mekku kaṉṉāṭṭukkum peruvarampukkum vaṭakkum me-
9 kkellai cūḷaikuḷamāṉa kāntaḷerikkun tāṉṟoṉṟippirāṉ ko-
First Plate: Second Side.
10 yilun tūciyūrt teṉvāy vāyiliṉiṉṟu teṟkku nokkip
11
(p) poṉa peruvaḻikkum kiḻakkum vaṭakkellai tūciyūrup
paḻavūr-12 kkut teṟkkum tāmaraikkuḷamum ikkuḷattāl nirkovai
13
yum itaṭupiviraṉ bhūmiyum kaṟṟaḷiyeriyāṉa
putukkuḷa-14 mum ikkuḷattu nirkovaiyum ikkuḷakkiḻe-
15 llaiyāvatu kiḻakkellai kaṉṉāṭṭukku mekkun
16
teṟkkellai kaṭṭinākaṉkūva liṭṭerkku vaṭakku
mek[ke*]-17 llai mūkkuṟukāviṟkku kiḻakkum vaṭakkellai erikku-
18 n teṟkkum kaṇavatinallūrāṉa amaṇkuṭiyum avvū-
19 r naṉpulamum ceppulamum ivvicaitta perunāṉ-
Second Plate: First Side.
20 ([?])kellaiyi ṉilam meṉokkiṉa maramum kiḻ-
21 nokkiṉa kiṇaṟum puṟṟu muṭakkuṟaiyum uṭumpoṭi yā-
22 mai tavaḻntatu epperppaṭṭa nilamum tūciyūr-
23 t tirukkaṟṟaḷi tirumulasthāṉamuṭaiya
parameśvarark-
24 ku udagapūrvvañ ceytu ellaiyuṅ kal-
25 lun terittuk kuṭutteṉ kollimaḻava-
26 ṉ oṟṟiyūraṉ piratikaṇṭavarmmaṉeṉ [|*] kaṇava-
27 tinallū(r)rāṉ amaṇkuṭi tūciyūr tirumūlaṭṭāṉama-
28
uṭaiya parameśvararkku udakapūrvvakam caiytuku-Second Plate: Second Side.
29 ṭutteṉ oṟṟiyūraṉ piratikaṇṭapaṉ-
30 maṉeṉ tūciyūr tirumūlaṭṭāṉ(ā)muṭaiya pa-
31 rameśvararun tamakku pañcamāśabdam
koṭ-
32 ṭukiṉṟa uvaccakaḷukku kaṇavatinallū(r)rāṉa
33 amaṇkuṭi udakapūrvvañ
ceytukuṭutte-
34 ṉ tiru[k*]kaṟṟaḷiuṭaiya parameśvarar[kku*] [|*] itaṉai
i-
35 rakṣippāṉ śrīpāda meṉ talaimelaṉa [|*]
itiṟa-
36 kkiṉāṉ vaḻi yeḻecca moḻiyāma laṟuvāṉ [|*]
Third Plate: First Side.
37 kollimaḻavaṉ oṟṟiyūraṉ piratikaṇṭavaṉmaṉeṉ tūci-
38 yūr tevanilam paḻantevatāṉam [cū]ḷaikuḷa(m)m[ā*]ṉa kāntaḷe-
39 rik kuḷattiṉkiḻ tiruppāṟaikku teṟkku piramateya[m*] [c]eytamai-
40 yil annilattukku nilam kaḻāṟu [|*] itukku ellai ciṟukaraikku
41 mekku paḷḷiccanta[t*]tukku vaṭakkum amaccikku kiḻa-
42 kkum kalloṭaṇaikku[m*] kucavaṉkaḻaṉikku[m*] teṟkku-
43 [m] [|*] inn[ā]ṉku ellai nilam nilattukku nilam kuṭut-
44 (t)teṉ [||*]
TRANSLATION.
Hail! Prosperity! In this year, (viz.), the fifth year, current by the king's order,
of (
the reign of) king
Rājakēsarivarman, I,
Kollimaḻavaṉ
Oṟṟiyūraṉ Piradigaṇḍavarman gave with libation of water, the
following lands situated within the four great boundaries described, inclusive of the trees
growing thereon, the wells sunk therein, the ant-hills, the
muḍakkuṟai, and containing
all kinds of soil where inguanas run and the tortoises crawl,——after defining the boundaries
and (boundary) stones, to the god (Paramēśvara) in the sacred
Mūlasthāna of the
sacred stone temple at
Tūśiyūr:——
The fine land in the field to the south of
Tūśiyūr in my division,——the eastern
bound-ary of which is to the west of the land belonging to
Piḍāriyār,
of
Amaichchi and of the dam called
Pūnāṟṟu-aṇai; the southern boundary is
to the north of the big ridge and the hero-stone (
kaṉṉāḍu) on the eastern side of
the sacred boulder, and to the north of the hero-stone and big ridge on the western side of the
(
same) sacred boulder; the western boundary is to the east of the high road passing
southwards from the southern entrance of
Tūśiyūr and the tank called
Śūḷai-kuḷam alias Kāndaḷēri as well as the temple of
Tāṉtōṉṟipirāṉ; the northern boundary is to the south of the old village
of
Tūśiyūr,——together with the lotus tank
(Tāmarai-kuḷam), the
nīrkōvai (
i.e., land covered with water) of this tank, the land of
[Itadupivīraṉ],
and the tank known as
Kaṟṟaḷi-ēri alias
Pudukkuḷam, together with the
nīrkōvai of this tank.
The boundaries of the lands under this tank are as follow:——The eastern boundary is to the
west of the hero-stone; the southern boundary is to the north of the by-path
called Kaṭṭināgaṉkūvaliṭṭēr; the western boundary is to the east of
Mūkkuṟugā; the northern boundary is to the south of the tank; they include
Kaṇavadinallūr alias Amaṇkuḍi together with the lands and the dry
lands belonging to that village.
I,
Oṟṟiyūraṉ Piradigaṇḍavarman, gave with libation of
water,
Kaṇavadinallūr alias Amaṇkuḍi to the god
Paramēśvara of the sacred
Mūlasthāna in
Tūśiyūr. I gave with
libation of water,
Kaṇavadinallūr alias Amaṇkuḍi, to the god
Paramēśvara of the sacred
Mūlasthāna of the stone temple
at
Tūśiyūr and to the drummers who sound the five great sounds
to him. The feet of him who protects this charity shall be on my head. He who acts
against it, shall without faillose progeny in seven births.
As the lands situated to the south of the sacred boulder lying under the tank known as
Śūḷai-kuḷam also called Kāndaḷēri, an old dēvadāna land in
Tūśiyūr, had been constituted as a brahmadēya and given away, I,
Kollimaḻavaṉ Oṟṟiyūraṉ Piradigaṇḍavarman made Kaḻāru as a
substitute for that land. The bound-aries of this land are:——
To the west of Siṟukarai; to the north of the Paḷḷichchandam; to the east
of Amaichchi and to the south of the dam called Kallōḍaṇai and
Kuśavaṉkaḻaṉi. As an exchange of land, I gave the land lying within these four
boundaries.