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Identifier: DHARMA_INSSII01.

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Repository: South Indian Inscriptions (tfa) (tfa-sii-epigraphy).

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<h0>SOUTH-INDIAN INSCRIPTIONS </h0>

<h1>SANSKRIT INSCRIPTIONS.</h1>

<h1>I.——INSCRIPTIONS OF THE PALLAVA DYNASTY.</h1>

<h3>Nos. 1 TO 23. THE PALLAVA INSCRIPTIONS OF MĀMALLAPURAM AND ŚĀḶUVAṄKUPPAM.</h3>

The village of Māmallapuram,<ref t="1:1-1"/> generally called “The Seven Pagodas,” is

situated on<lb/>the sea-coast, thirty-two miles south of Madras, and Śāḷuvaṅkuppam two

miles north of<lb/>Māmallapuram. Both places are famous for their Pallava remains, which

have been often<lb/>described.<ref t="1:1-2"/> Their Sanskrit inscriptions, however, have not

hitherto been properly deciphered.<lb/>The subjoined transcripts are prepared from mechanical

copies made on the spot in December<lb/>1886.

Four different alphabets are employed in the Pallava inscriptions of

Māmallapuram<lb/>and Śāḷuvaṅkuppam. The first, very archaic alphabet is

found in the following inscriptions<lb/>Nos. 1 to 16 of the so-called Dharmarāja Ratha.

The bulk of the Māmallapuram<lb/>inscriptions, viz., those of the so-called Gaṇeśa

Temple, Dharmarāja Maṇḍapa and<lb/>Rāmānuja Maṇḍapa and the inscription

No. 17 of the Dharmarāja Ratha, are written<lb/>in the second, an extremely florid

character. The third alphabet occurs on the northern, and<lb/>the fourth on the southern wall of

the Atiraṇachaṇḍeśvara Temple at Śāḷuvaṅkuppam.<lb/>Dr. Burnell assigns

the first alphabet to about the fifth century, the second to about 700, the<lb/>third to the eighth

or ninth century and the fourth to the eleventh century A.D.<ref t="1:1-3"/> To this<lb/>I have

only to add, that the second alphabet probably belongs to the sixth century, as it<lb/>resembles

that of Rājasiṁha's and Mahendravarman's inscriptions at Kāñchīpuram.

1. The first sixteen inscriptions of the Dharmarāja Ratha consist of a string

of<lb/>words in the nominative case, which their first decipherers, Drs. Babington and Burnell,

took<lb/>for names of deities. From a comparison with the remaining inscriptions, where several

of<lb/>them recur, it follows, however, that they are birudas of a Pallava king

Narasiṁha (Nos.<lb/>1 and 7). Among these birudas, Atyantakāma,

Śrīnidhi and Śrībhara were also borne<lb/>by the two kings mentioned in the later

inscriptions of Māmallapuram and Śāḷuvaṅkuppam.<lb/>Other birudas reappear in the

inscriptions of the Pallava king Rājasiṁha at Kāñchī,<lb/>viz.,

Parāpara, Bhuvanabhājana, Śrīmegha, and Sarvatobhadra.<pb n="1:2"/>

2. Two of the inscriptions, which are written in the second alphabet, viz., that of

the<lb/>Gaṇeśa Temple and that of the Dharmarāja Maṇḍapa, are identical and

consist of<lb/>eleven verses. They record, that the two temples, at which they are found, were

built by a<lb/>king Atyantakāma and were called after him

Atyantakāma-Pallaveśvara-gr̥ha.<lb/>The king bore the birudas of Raṇajaya,

Śrīnidhi and Śrībhara.

The fragmentary inscription at the Rāmānuja Maṇḍapa consists of the last verse

of<lb/>the two last-mentioned inscriptions. Consequently, it seems to have been a third inscrip-<lb break="no"/>tion of Atyantakāma.

From the last inscription in the second alphabet (No. 17 of the Dharmarāja Ratha)

it<lb/>appears, that Atyantakāma appropriated to himself the Dharmarāja Ratha,

which had<lb/>been excavated by his predecessor Narasiṁha, and called it

Atyantakāma-Pallaveś-<lb break="no"/>vara-gr̥ha. He also added his own biruda

Raṇajaya to those engraved by Narasiṁha.

3. From the inscription on the northern wall of the Śāḷuvaṅkuppam Cave,

which<lb/>consists of six verses, we learn, that the temple was built by a king

Atiraṇachaṇḍa and<lb/>was called after him Atiraṇachaṇḍeśvara. The king

bore the birudas Atyantakāma,<lb/>Raṇajaya, Śrīnidhi and Śrībhara,

all but the third of which occur in the Kāñchī<lb/>inscriptions.

4. The inscription on the southern wall of the Śāḷuvaṅkuppam Cave is a

later<lb/>transcript of that on the northern wall. It adds a seventh verse and the four

birudas<lb/>Anugraśīla, Kālakāla, Samaradhanaṁjaya and

Saṁgrāmadhīra, the three first<lb/>of which are also found in the Kāñchī

inscriptions. Over the entrance, the name of the<lb/>temple,

Atiraṇachaṇḍa-Palla[veśvara-gr̥ha], is engraved in both alphabets.

The Rev. E. Loventhal of Vellore possesses a fair number of Pallava coins

from<lb/>Māmallapuram. All of them bear on the obverse a Nandi and various legends over

it.<lb/>One of the coins, with a star on the reverse,<ref t="1:2-1"/> reads <de>śrībharaḥ,</de>

another, with a fish on the reverse,<ref t="1:2-2"/><lb/> <de>śrīni[dhi],</de> and a third, with

a cross on the reverse,<ref t="1:2-3"/> <de>mānapara</de>. It will be remembered,

that<lb/>Śrībhara and Śrīnidhi were birudas of the Pallava

king Narasiṁha, who founded the<lb/>Dharmarāja Ratha.

<h3>Nos. 1 TO 17. INSCRIPTIONS ON THE DHARMARĀJA RATHA, MĀMALLAPURAM.<ref t="1:2-4"/></h3>

<h1>A. First storey:——a. North.</h1>

<h3>No. 1. <de>śrīnarasiṃhaḥ</de></h3>

The illustrious Narasiṁha.

<h3>No. 2. <de>pridhivi<ref t="1:2-5"/>sāṃraḥ śrībharaḥ</de></h3>

Pr̥thivīsāra (the best on earth). Śrībhara (the bearer of

prosperity).

<h3>No. 3. <de>bhuvanabhājanaḥ</de></h3>

Bhuvanabhājana (the possessor of the world).

<h1>c. South.</h1>

<h3>No. 4. <de>[śr]īmeghaḥ trailokyavarddhanaḥ vidhiḥ</de></h3>

Śrīmegha (the cloud (which showers) wealth). Trailokyavardhana

(the bestower of<lb/>prosperity on the three worlds). Vidhi.<pb n="1:3"/>

<h3>No. 5. <de>atyantakāmaḥ anekobhāyaḥ</de><ref t="1:3-1"/></h3>

Atyantakāma (he whose desires are boundless). Anekopāya (he

(who knows) many<lb/>expedients).

<h1>B. Second storey:——a. North.</h1>

<h3>No. 6. [1] <de>sthirabhaktiḥ madanābhirāmaḥ</de> [2] <de>vidhi[ḥ*]</de></h3>

Sthirabhakti (the firmly devoted). Madanābhirāma (he who is lovely

like Cupid).<lb/>Vidhi.

<h3>No. 7. [1] <de>śrīnarasiṃhaḥ bhuvanabhājanaḥ śrīmeghaḥ</de> [2]

<de>apratihataśāsana[ḥ*]</de></h3>

The illustrious Narasiṁha. Bhuvanabhājana (the possessor of the world).

Śrīme-<lb break="no"/>gha (the cloud (which showers) wealth).

Apratihataśāsana (he whose commands are<lb/>unopposed).

<h3>No. 8. [1] <de>kāmalaḷitaḥ ameyamāyaḥ</de> [2] <de>sakalakalyāṇaḥ</de></h3>

Kāmalalita (he who is pleasant like Cupid). Ameyamāya (he whose

diplomacy is<lb/>immeasurable). Sakalakalyāṇa (the altogether

prosperous).

<h3>No. 9. [1] <de>nayanamanoharaḥ vāmaḥ</de> [2] <de>atimānaḥ</de></h3>

Nayanamanohara (he who is pleasing to the eyes). Vāma (the

handsome). Atimāna<lb/>(the extremely proud).

<h3>No. 10. [1] <de>vāmaḥ</de> [2] <de>parābharaḥ</de><ref t="1:3-2"/></h3>

Vāma (the handsome). Parāpara (the omnipotent).

<h3>No. 11. [1] <de>anupamaḥ</de> [2] <de>nayā[ṅku]ra[ḥ*]</de></h3>

Anupama (the matchless). Nayāṅkura (the sprout of polity).<ref t="1:3-3"/>

<h1>c. South.</h1>

<h3>No. 12. <de>laḷitaḥ</de></h3>

Lalita (the pleasant).

<h3>No. 13. [1] <de>nayanamanoharaḥ</de> [2] <de>sarvvatobhadraḥ</de></h3>

Nayanamanohara (he who is pleasing to the eyes). Sarvatobhadra (the

altogether<lb/>auspicious.).

<h3>No. 14. [1] <de>śrīnidhiḥ</de> [2] <de>niruttaraḥ</de></h3>

Śrīnidhi (the receptacle of wealth). Niruttara (the

unsurpassed).

<h3>No. 15. [1] <de>vidhiḥ</de> [2] <de>vibhrāntaḥ</de></h3>

Vidhi. Vibhrānta (the passionate).<ref t="1:3-4"/><pb n="1:4"/>

<h3>No. 16. [1] <de>satyaparākramaḥ</de> [2] <de>parāvaraḥ</de></h3>

Satyaparākrama (the truly heroic). Parāvara (the

omnipotent).

<h1>C. Third storey. East.</h1>

<h3>No. 17. [1] <de>śrīatyantakāmapallaveśvaragr̥ha[m*] ||</de> [2] <de>raṇajayaḥ</de></h3>

The temple of the holy Atyantakāma-Pallaveśvara. Raṇajaya (the conqueror

in<lb/>battle).

<h3>No. 18. INSCRIPTION AT THE GAṆEŚA TEMPLE, MĀMALLAPURAM.<ref t="1:4-1"/></h3>

<hi>[1.] <de>sambhavasthitisaṃhārakāraṇaṃ vītakāraṇaḥ [|*]<lb/>bhūyādatyantakāmāya

jagatāṃ kāmamarddanaḥ || [1*]</de></hi>

<hi>[2.] <de>amāyaścitramāyosāvaguṇo guṇabhājanaḥ [|*]<lb/>svasyo niruttaro

jīyādanīśaḥ parameśvaraḥ [|| 2*]</de></hi>

<hi>[3.] <de>yasyāṅguṣṭhabharākrāntaḥ kailāsaḥ sadaśānanaḥ

[|*]<lb/>pātālamagamanmūrddhnā śrīnidhistambibhartyajam || [3*]</de></hi>

<hi>[4.] <de>bhaktiprahveṇa manasā bhavambhūṣaṇalīlayā [|*]<lb/>doṣṇā ca yo bhuvo

bhārañjīyātsa śrībharaściram [|| 4*]</de></hi>

<hi>[5.] <de>atyantakāmo nr̥patirnnirjjitārātimaṇḍalaḥ [|*]<lb/>khyāto raṇajayaḥ

śambhostenedaṃ veśma kāritam [|| 5*]</de></hi>

<hi>[6.] <de>jñaḥ sthāṇurnniṣkalaḥ somaḥ pāvakādmā<ref t="1:4-2"/> viyadvapuḥ

[|*]<lb/>bhīmaḥ śivo vijayatāṃ śaṅkaraḥ kāmasūdanaḥ || [6*]</de></hi>

<hi>[7.] <de>rājarājo na virasaścakrabhr̥nna janārddanaḥ [|*]<lb/>tārakādhipatiḥ svasyo

jayatāttaruṇāṅkuraḥ || [7*]</de></hi>

<hi>[8.] <de>śrīmatotyantakāmasya dviṣaddarppāpahāriṇaḥ [|*]<lb/>śrīnidheḥ kāmarāgasya

harārādhanasaṅginaḥ [|| 8*]</de></hi>

<hi>[9.] <de>abhiṣekajalāpūrṇṇe citraratnāmbujākare [|*]<lb/>āste viśāle sumukhaḥ

śirassarasi śaṅkaraḥ || [9*]</de></hi>

<hi>[10.] <de>tenedaṅkāritantuṅgandhūrjjaṭermmandiragr̥ham

[|*]<lb/>prajānāmiṣṭasiddhyartthaṃ śāṅkarīmbhūtimicchatā || [10*]</de></hi>

<hi>[11.] <de>dhikteṣāndhikteṣāmpunarapi dhigdhigdhigastu dhikteṣām [|*]<lb/>yeṣānna vasati

hr̥daye kupathagativimo-</de></hi>

<hi>[12.] <de>kṣako rudraḥ || [11*] atyantakāmapallaveśvaragr̥ha[m ||*]</de><pb n="1:5"/></hi>

<h1>TRANSLATION.</h1>

(Verse 1.) May (Śiva) the destroyer of Love, who is the cause of production,

existence<lb/>and destruction, (but is himself) without cause, fulfil the boundless

desires<ref t="1:5-1"/> of men!

(2.) May he (Śiva) be victorious, who is without illusion and possessed of manifold

illu-<lb break="no"/>sion, who is without qualities and endowed with qualities, who is existing by

himself and is<lb/>without superior, who is without lord and the highest lord!

(3.) Śrīnidhi<ref t="1:5-2"/> bears on his head the unborn (Śiva),<ref t="1:5-3"/> by the weight of whose great toe<lb/>Kailāsa together with the ten-faced

(Rāvaṇa) sank down into Pātāla.

(4.) May Śrībhara<ref t="1:5-4"/> be victorious for a long time, who bears Bhava

(Śiva) in his<lb/>mind which is filled with devotion, and bears the earth on his arm<ref t="1:5-5"/> like a coquettish<lb/>embellishment!

(5.) King Atyantakāma, who has subdued the territories of his foes, is famed (by

the<lb/>name of) Raṇajaya;<ref t="1:5-6"/>——he caused to be made this house of

Śaṁbhu (Śiva).

(6.) May he be victorious, who is both sentient and motionless (Sthāṇu),<ref t="1:5-7"/> who is both<lb/>undivided and the moon,<ref t="1:5-8"/> who is both fire and air, who

is both terrible (Bhīma) and kind<lb/>(Śiva), who is both the cause of prosperity

(Śaṁkara) and the destroyer of Love!

(7.) May Taruṇāṅkura<ref t="1:5-9"/> be victorious, who is a king of kings, but is

not ugly (like<lb/>Kuvera), who is an emperor, but does not distress people (while Vishṇu

is both Chakrabhr̥t<lb/>and Janārdana), who is the lord of protectors, but healthy (while the

moon is the lord of<lb/>stars, but is subject to eclipses)!

(8 and 9.) Just as in a large lake filled with water which is fit for bathing, and

covered<lb/>with various lotus-flowers, handsome Śaṁkara (Śiva) abides on the large

head——sprinkled<lb/>with the water of coronation and covered with bright jewels——of the illustrious

Atyanta-<lb break="no"/>kāma,<ref t="1:5-10"/> who deprives his enemies of their pride,

who is a receptacle of wealth, who pos-<lb break="no"/>sesses the charm of Cupid,<ref t="1:5-11"/>

and who assiduously worships Hara (Śiva).

(10.) He, desiring to attain the glory of Śaṁkara (Śiva), caused to be made this

lofty<lb/>dwelling of Dhūrjaṭi (Śiva), in order to procure the fulfilment of their

desires to his<lb/>subjects.<pb n="1:6"/>

(11.) Six times cursed be those, in whose hearts does not dwell Rudra (Śiva), the

deli-<lb break="no"/>verer from the walking on the evil path!

The temple of Atyantakāma-Pallaveśvara.

<h3>No. 19. INSCRIPTION AT THE DHARMARĀJA MAṆḌAPA, MĀMALLAPURAM.<ref t="1:6-1"/></h3>

<h1>This inscription is a duplicate of No. 18.</h1>

<hi>[1.] <de>[sambhavasthitisaṃhārakāraṇaṃ vītakāraṇaḥ |] bhūyādatyantakāmāya

jagatāṃ</de></hi>

<hi>[2.] <de>kāmamarddanaḥ || [1*] amāyaścitramāyosāvaguṇo guṇabhājanaḥ [|*]

svastho</de></hi>

<hi>[3.] <de>niruttaro jīyādanīśaḥ parameśvaraḥ || [2*] yasyāṅguṣṭhabharākrāntaḥ

kailāsassada-</de></hi>

<hi>[4.] <de>śānanaḥ [|*] pātālamagamanmūrddhnā śrīnidhistambibhartyajam || [3*]

bhaktiprahveṇa manasā bhavaṃ bhū-</de></hi>

<hi>[5.] <de>ṣaṇalīlayā [|*] doṣṇā ca yo bhuvo bhāraṃ jīyātsa śrībharaściram || [4*]

atyanta-</de></hi>

<hi>[6.] <de>kāmo nr̥patirnnirjjitārātimaṇḍalaḥ [|*] khyāto raṇajayaḥ śambhostenedaṃ

veśma</de></hi>

<hi>[7.] <de>kāritam || [5*] jñaḥ sthāṇurnniṣkalaḥ somaḥ pāvakātmā viyadvapuḥ [|*]

bhīmaḥ śivo vijaya-</de></hi>

<hi>[8.] <de>tāṃ śaṅkaraḥ kāmasūdanaḥ || [6*] rājarājo na virasaścakrabhr̥nna

janārddanaḥ [|*] tārakādhipatiḥ svastho</de></hi>

<hi>[9.] <de>jayatāttaruṇāṅkuraḥ || [7*] śrīmatotyantakāmasya dvipaddarppāpahāriṇaḥ

[|*] śrīnidheḥ kā-</de></hi>

<hi>[10.] <de>marāgasya harārādhanasaṅginaḥ || [8*] abhiṣekajalāpūrṇṇe

citraratnāmbujākare [|*] ā-</de></hi>

<hi>[11.] <de>ste viśāle sumukhaḥ śirassarasi śaṅkaraḥ || [9*] tenedaṃ

kāritantuṅgandhūrjjaṭermmandira-</de></hi>

<hi>[12.] <de>gr̥haṃ [|*] prajānāmiṣṭasiddhyartthaṃ śāṅkarīṃ bhūtimicchatā || [10*]

oṃ || atyantakāmapallaveśvaragr̥ham ||</de></hi>

<hi>[13.] <de>dhikteṣāndhikteṣāmpunarapi dhigdhigdhigastu dhikteṣām [|*] yeṣānna

vasati</de></hi>

<hi>[14.] <de>hr̥daye kupathagativimokṣako rudraḥ || [11*]</de></hi>

<h3>No. 20. FRAGMENT OF AN INSCRIPTION AT THE RĀMĀNUJA MAṆḌAPA, MĀMALLAPURAM.<ref t="1:6-2"/></h3>

<h1>This fragment consists of the last verse of Nos. 18 and 19.</h1>

<hi>[1.] <de>dhikteṣāṃ dhikteṣāṃ punarapi dhigdhigdhigastu dhikte-</de></hi>

<hi>[2.] <de>ṣāṃ [|*] yeṣānna vasati hr̥daye kupathagati-</de></hi>

<hi>[3.] <de>vimokṣako rudraḥ ||</de></hi>

<h3>Nos. 21 TO 23. INSCRIPTIONS AT THE ATIRAṆACHAṆḌEŚVARA TEMPLE, ŚĀḶUVAṄKUPPAM.<ref t="1:6-3"/></h3>

<h3>No. 21. On the Southern Wall.</h3>

<hi>[1.] <de>śrīmatotyantakāmasya dviṣadda-</de></hi>

<hi>[2.] <de>rppāpahāriṇaḥ [|*] śrīnidheḥ kāma-</de></hi>

<hi>[3.] <de>rāgasya harārādhanasaṃginaḥ || [1*]</de></hi>

<hi>[4.] <de>abhiṣekajalāpūrṇṇe citraratnāmbujākare [|*]</de></hi>

<hi>[5.] <de>āste viśāle sumukhaḥ śirassarasi śaṃkaraḥ || [2*]</de><pb n="1:7"/></hi>

<hi>[6.] <de>tenedaṃ kāritaṃ śambhorbhavanaṃ bhūtaye bhuvaḥ [|*] kai-</de></hi>

<hi>[7.] <de>lāsamandaranibhaṃ bhūbhr̥tāṃ mūrdhni tiṣṭhatā || [3*] bhaktiprahe-</de></hi>

<hi>[8.] <de>ṇa manasā bhavaṃ bhūṣaṇalīlayā [|*] dopṇā ca yo bhuvandhatte</de></hi>

<hi>[9.] <de>jīyātma śrībharaściram || [4*] atiraṇacaṇḍaḥ patiravanibhu-</de></hi>

<hi>[10.] <de>jāmatiraṇacaṇḍeśvaramidamakarot [|*] iha giritana-</de></hi>

<hi>[11.] <de>yāguhagaṇasahito niyatakr̥taratirbhavatu paśupa-</de></hi>

<hi>[12.] <de>tiḥ || [5*] gurvvīmīśānabhaktiṃ śriyamatiśayinīṃ durvvahaṃ

bhāramurvvyā</de></hi>

<hi>[13.] <de>nissāmānyañca dānaṃ samamati[ra]ṇacaṇḍākhyayā yo [vibhartti |]</de></hi>

<hi>[14.] <de>sthāne nirmmāpitesminvidi[taraṇa]jayakhyātinā tena [bha]rttā

bhūtānā-</de></hi>

<hi>[15.] <de>maṣṭamūrttiściramatiraṇacaṇḍeśvare yātu niṣṭām [|| 6*] a[nugra]śīla[ḥ

||*]</de></hi>

<hi>[16.] <de>yadi na vidhātā bharato yadi na harirnnārado na vā skandaḥ [|*] boddhuṃ ka

iva</de></hi>

<hi>[17.] <de>samartthassaṃgītaṃ kālakālasya || [7*] oṃ || samaradhanañjayaḥ

saṃgrāmadhīraḥ || oṃ ||</de></hi>

<h1>TRANSLATION.</h1>

(Verses 1 and 2.) Just as in a large lake filled with water which is fit for

bathing, and<lb/>covered with various lotus-flowers, handsome Śaṁkara (Śiva) abides on

the large head——<lb/>sprinkled with the water of coronation and covered with bright jewels——of the

illustrious<lb/>Atyantakāma, who deprives his enemies of their pride, who is a receptacle

of wealth,<lb/>who possesses the charm of Cupid, and who assiduously worships Hara

(Śiva).<ref t="1:7-1"/>

(3.) For the welfare of the earth, he, who stands at the head of the lords of the

earth,<lb/>caused to be made this house of Śaṁbhu (Śiva), which resembles Kailāsa and

Mandara.

(4.) May Śrībhara be victorious for a long time, who bears Bhava (Śiva) in

his mind<lb/>which is filled with devotion, and bears the earth on his arm like a coquettish

embel-<lb break="no"/>lishment!<ref t="1:7-2"/>

(5.) Atiraṇachaṇḍa,<ref t="1:7-3"/> the lord of the rulers of the earth, made this

(temple called)<lb/>Atiraṇachaṇḍeśvara. May Paśupati (Śiva), attended

by the mountain-daughter<lb/>(Pārvati) and the troop of Guhas, always take delight (in

residing) here !

(6.) May the eight-formed lord of beings (Śiva) for a long time take up his abode in

this<lb/>temple (called) Atiraṇachaṇḍeśvara, which was caused to be built by

him, who, together<lb/>with the name of Atiraṇachaṇḍa, bears deep devotion to Īśāna

(Śiva), abundant prosperity,<lb/>the heavy burden of the earth and unequalled liberality,

and who is famed by the name<lb/>of Raṇajaya !

Anugraśīla (the gentle-minded).<ref t="1:7-4"/>

(7.) Who will be able to understand the music of Kālakāla,<ref t="1:7-5"/> if it were

not Vidhātr̥<lb/>(Brahman), Bharata, Hari, Nārada, or Skanda?<ref t="1:7-6"/><pb n="1:8"/>

Samaradhanaṁjaya (the conqueror of wealth in battle).<ref t="1:8-1"/>

Saṁgrāmadhīra (the firm<lb/>in war).<ref t="1:8-2"/>

<h3>No. 22. On the Northern Wall.</h3>

<h1>This inscription consists of the first six verses of No. 21.</h1>

<hi>[1.] <de>śrīmatotyantakāmasya</de></hi>

<hi>[2.] <de>dviṣaddarppāpahāriṇaḥ [|*] śrīni-</de></hi>

<hi>[3.] <de>dheḥ kāmarāgasya harārādhanasaṃgi-</de></hi>

<hi>[4.] <de>naḥ || [1*] abhiṣekajalāpūrṇṇe citraratnāṃ-</de></hi>

<hi>[5.] <de>bujākare [|*] āste viśāle sumukhaḥ śirassara-</de></hi>

<hi>[6.] <de>si śaṃkaraḥ || [2*] tenedaṃ kāritaṃ śambhorbhava-</de></hi>

<hi>[7.] <de>naṃ bhūtaye bhuvaḥ [|*] kailāsamandaranibhaṃ bhūbhr̥tāṃ</de></hi>

<hi>[8.] <de>mūrdhni tiṣṭhatā || [3*] bhaktiprahveṇa manasā bhava<ref t="1:8-3"/>

bhūṣaṇa-</de></hi>

<hi>[9.] <de>līlayā [|*] doṣṇā ca yo bhuvandhatte jīyātsa śrībharaści-</de></hi>

<hi>[10.] <de>ram || [4*] atiraṇacaṇḍaḥ patiravanibhujāmatira-</de></hi>

<hi>[11.] <de>ṇacaṇḍeśvaramidamakarot [|*] iha giritanayāgu-</de></hi>

<hi>[12.] <de>hagaṇasahito niyatakr̥taratirbhavatu paśupatiḥ || [5*]</de></hi>

<hi>[13.] <de>gurvvīmīśānabhaktiṃ śriyamatiśayinīṃ durvvahaṃ bhāramurvvyā

nissā-</de></hi>

<hi>[14.] <de>mānyañca dānaṃ samamatiraṇacaṇḍā[khya]yā yo [bi]bhartti [|*]

sthāne</de></hi>

<hi>[15.] <de>nirmmāpitesminviditaraṇajaya[khyātinā] tena bharttā bhūtānā-</de></hi>

<hi>[16.] <de>maṣṭamūrttiścirama[tiraṇacaṇḍe]śvare yātu niṣṭhām || [6*] || svasti ||

||</de></hi>

<h3>No. 23. Over the entrance.</h3>

<hi>[1.] <de>atiraṇacaṇḍapalla[veśvaragr̥ha]</de><ref t="1:8-4"/></hi>

<hi>[2.] <de>atiraṇacaṇḍapalla[veśvaragr̥ha]</de><ref t="1:8-5"/></hi>

(The temple of) Atiraṇachaṇḍa-Palla[veśvara].

<h3>Nos. 24 TO 30. THE PALLAVA INSCRIPTIONS ON THE KAILĀSANĀTHA TEMPLE

AT<lb/>KĀÑCHĪPURAM.</h3>

On a visit to Kāñchīpuram in the year 1883, Dr. Burgess made the important

discovery,<lb/>that the comparatively insignificant temple of Kailāsanāthasvāmin at

Kāñchīpuram<lb/>(Conjeeveram) was not only built in the Pallava style of sixth

century architecture, but<lb/>contained a number of inscriptions in the Pallava character

and Sanskrit language besides<lb/>others in the Tamil alphabet and language. In 1884-85, Mr. S. M.

Naṭeśa Śāstrī prepared<lb/>fac-similes of most of the Pallava inscriptions, from which I made

transcripts and translations.<lb/>In September and October 1887, I went to the spot myself, in

order to compare these trans-<lb break="no"/>cripts with the originals and to take fac-similes of

those inscriptions, which were not found<pb n="1:9"/><lb/>among those made by Mr. Naṭeśa. Through

the good offices of E. C.Johnson, Esq., the<lb/>Collector of Chingleput, I was enabled to secure

reliable copies of all the Sanskrit and Tamil<lb/>inscriptions of the temple.

Just as at Māmallapuram and Śāḷuvaṅkuppam, we find several different

alphabets<lb/>employed in the Pallava inscriptions of the Kailāsanātha Temple.

The most archaic<lb/>alphabet, which resembles that of the inscriptions of Atyantakāma at

Māmallapuram, occurs<lb/>in the subjoined inscriptions Nos. 24, 27, 28, 29 and 30. Of these, the

inscription No. 24<lb/>runs round the outside of the central shrine and is in excellent

preservation, as it is engraved<lb/>on granite slabs. It consists of twelve Sanskrit verses. The

whole of the first verse and<lb/>the beginning of the second are covered by the floor of the temple

itself and by the wall of a<lb/>modern maṇḍapa, which has been erected between the central

shrine and another maṇḍapa<lb/>in front of it. By the temporary removal of some slabs, my

assistant succeeded in preparing<lb/>fac-similes of the greater part of the first verse and of a

few additional letters at the beginning<lb/>of the second verse. The inscription opens with a

benediction addressed to Gaṅgā and with<lb/>the following mythical pedigree of Pallava,

the <greek>heros eponymos</greek> of the Pallava dynasty:——

[Brahman.]<lb/>Angiras.<lb/>Br̥haspati.<lb/>Śaṁyu.<lb/>Bharadvāja.<lb/>Droṇa.<lb/>Aśvatthāman.<lb/>Pallava,

the founder of the race of the Pallavas.

Then the inscription continues: “In the race of these (the Pallavas) there was born

the<lb/>supreme lord Ugradaṇḍa, the destroyer of the city of Raṇarasika.” His

son was<lb/>Rājasiṁha, who bore the birudas Atyantakāma, Śrībhara and

Raṇajaya. He built<lb/>the Śiva temple, round which the inscription is

engraved, and called it after his own name<lb/>Rājasiṁha-Pallaveśvara or

Rājasiṁheśvara.<ref t="1:9-1"/>

The inscription No. 27 runs round the smaller shrine, which stands in front of

the<lb/>Rājasiṁheśvara or Kailāsanātha shrine, and which is now-a-days styled

Nāradeśvara. It<lb/>consists of four Sanskrit verses, the first and last of which are

only incompletely preserved.<lb/>The first three verses tell in different wording the same fact,

viz., that Mahendra, the<lb/>son of Rājasiṁha and grandson of

Lokāditya, built a temple of Śiva, which he called<lb/>Mahendreśvara

after his own name, near the temple of Rājasiṁheśvara. Another<lb/>form of the name of

the temple, Mahendravarmeśvara, which is engraved three times on<lb/>the building, shows

that Mahendra's full name was Mahendravarman. Of Lokāditya,<lb/>who is identical

with the Ugradaṇḍa of the inscription No. 24, the present inscription<lb/>says, that

“his valour dried up the army of Raṇarasika, just as the heat of the sun does<lb/>the

mud.”<pb n="1:10"/>

Other inscriptions in archaic characters are found in some of the niches to the right<lb/>of the

front entrance into the temple compound, which are now connected by brick walls, but<lb/>were

originally intended for detached small shrines. According to the inscription No. 28,<lb/>the first

niche was called “the Temple of Nityavinīteśvara.”

Of No. 29, on the third niche, a complete fac-simile was obtained by temporarily<lb/>removing

two modern brick walls. It consists of three Sanskrit verses and records, that this<lb/>small

shrine of Śiva was founded by Raṅgapatākā, the wife of king

Narasiṁhavishṇu<lb/>or Kālakāla.

<h3>No. 30, on the fifth niche, is an incomplete inscription in Sanskrit verse of some

other<lb/>female, whose name is unfortunately lost.</h3>

The rest of the Pallava inscriptions of the Kailāsanātha Temple run round the inside

of<lb/>the enclosure of the Rājasiṁheśvara shrine and contain an enumeration of several

hundred<lb/>birudas of king Rājasiṁha. They are arranged in four tiers, the first

of which consists of<lb/>granite and is therefore well preserved. The other three tiers are on

sand-stone; hence<lb/>the second is almost entirely spoiled by the dripping of water and by

whitewashing with<lb/>chunnam; of the third a little more is left; and the fourth is in tolerable

preservation. From<lb/>the existing fragments of the second and third tiers, it appears that they

were word for word<lb/>identical with the well-preserved first tier. Further, we can prove in a few

cases, that the first<lb/>tier is a later copy of the third. Thus, in niches 29 and 52, the first

tier has the unintelligible<lb/>words <de>śrīāśāviyiḥ</de> and <de>śrībalapramaḥ,</de> for

which the third tier supplies the correct readings<lb/> <de>śrīāśāvijayiḥ</de> (for

<de>ºyo</de>) and <de>śrībalapramathanaḥ</de>. In accordance with this result, the third tier

is<lb/>written in the same archaic alphabet, as the inscription round the

Rājasiṁheśvara Temple,<lb/>and evidently belongs to the time of Rājasiṁha,

the founder of the temple, himself. Thus<lb/>the first and second tiers must be considered as later

copies of the original inscription in<lb/>the third tier, which were executed by some descendants

of Rājasiṁha. As the alphabets of<lb/>the first and second tiers resemble those of the northern

and southern walls, respectively, of<lb/>the Śāḷuvaṅkuppam Cave, it further follows

that Atiraṇachaṇḍa, who engraved the<lb/>inscription on the northern wall of the

Śāḷuvaṅkuppam Cave, must be later than Atyanta-<lb break="no"/>kāma, the alphabet of

whose inscriptions at Māmallapuram resembles that of Rāja-<lb break="no"/>siṁha's at Kāñchīpuram. The inscription on the southern wall of the

Śāḷuvaṅkuppam<lb/>Cave is a later transcript of that on the northern wall, and in the

same way the second tier is<lb/>still more modern than the first tier. As only fragments of the

second and third tiers are<lb/>now forthcoming, I have transcribed only the first tier and noticed

the various readings of<lb/>the second and third tiers in the foot-notes. While the inscriptions of

the first, second<lb/>and third tiers run round the whole of the inner enclosure of the temple, the

inscriptions<lb/>of the fourth tier extend only as far as the 20th niche. The fourth tier repeats

some of the<lb/>birudas contained in the first three tiers and adds a few of its own. It is

written in a pecu-<lb break="no"/>liar ornamental alphabet, which is based on an alphabet of the

same type, as that of the first<lb/>tier. As the biruda <de>śrīkālakopaḥ,</de> which

occurs in the third tier (niche 19), but is left out in<lb/>the first, is found in the fourth tier

(niche 11), it follows that the engraver of the fourth tier<lb/>copied from the third and not from

the first tier; perhaps the first and fourth tiers were<lb/>contemporaneous.

It remains to add a few words on the probable times of the founders of the Kailāsa-<lb break="no"/>nātha Temple. In an article, which appeared first in the Madras Mail (3rd

September<lb/>1887) and was reprinted in the Indian Antiquary (Vol. XVII, p. 30), I

identified:——<lb/>1. Raṇarasika, the enemy of Ugradaṇḍa or Lokāditya, with the

Chalukya Raṇarāga;<pb n="1:11"/><lb/>2. Rājasiṁha, who is called

Narasiṁhapotavarman in a Chalukya inscription,<ref t="1:11-1"/> with Nara-<lb break="no"/>siṁhavarman I. of Mr. Foulkes' grant of Nandivarman;<ref t="1:11-2"/> 3.

Mahendravarman with<lb/>Mahendravarman II. of the same grant; 4.

Nandipotavarman, who was defeated by<lb/>the Chalukya Vikramāditya II., with

Nandivarman himself; and 5. Pulakeśin, who,<lb/>according to the unpublished

Kūram grant, was conquered by Narasiṁhavarman I., with the<lb/>Chalukya Pulikeśin I.

As, however, both in the Kūram grant and in Mr. Foulkes' grant of<lb/>Nandivarman,

Narasiṁhavarman I. is said to have destroyed Vātāpi, while Pulikeśin I.

“first<lb/>made Vātāpi the capital of the Chalukyas in Western India, wresting it from the

Pallavas<lb/>who then held it,”<ref t="1:11-3"/>——I now consider it more probable, that

Pulakeśin, the enemy of Nara-<lb break="no"/>siṁhavarman I., has to be identified with

the Chalukya Pulikeśin II. On inspecting the<lb/>original of the Kūram grant, of which I

formerly had nothing but an impression, but which<lb/>has now become the property of Government, I

discovered a further confirmation of this<lb/>view. The grant says, that

Parameśvaravarman (I.) put to flight Vikramāditya,

i.e.,<lb/>Vikramāditya I., the son of Pulikeśin II. Secondly, it is not unlikely,

that Narasiṁha-<lb break="no"/>vishṇu, whose wife built the third niche to the right in

front of the Kailāsanātha Temple,<lb/>is another name of Rājasiṁha, the founder of the

central shrine. Under this supposition,<lb/>I would now identify Rājasiṁha (alias

Narasiṁhapotavarman and Narasiṁhavishṇu)<lb/>with Siṁhavishṇu, and

his son Mahendravarman with Mahendravarman I. of Mr.<lb/>Foulkes' grant. The

subjoined table shows the synchronisms between the Chalukyas

and<lb/>Pallavas.

<table n="1:11"><ins>[see file sii01-04_tables.txt]</ins></table><pb n="1:12"/>

If new discoveries should prove the above arrangement to be correct, the date of

the<lb/>foundation of the Rājasiṁheśvara and Mahendravarmeśvara Temples would

fall some<lb/>time before 567 A.D., the date of the end of the first Kīrtivarman's reign, say

about 550<lb/>A.D. This would also be the time of Atyantakāma's inscriptions at

Māmallapuram.<lb/>Atiraṇachaṇda's inscriptions at Śāḷuvaṅkuppam belong to

a later, and Narasiṁha's<lb/>on the Dharmarāja Ratha at Māmallapuram to an

earlier period.

<h3>No. 24. ROUND THE OUTSIDE OF THE SHRINE OF RĀJASIM3HEŚVARA.</h3>

<lg><l> <de>* * * * * * * * * * * * * * * * * tvañjaṭābhe-</de></l> <l> <de>rnnīlatvaṃ

kaṇṭhadhāmrā phaṇamaṇikiraṇaiḥ śoṇimānandadhānā [|*]</de></l> <l> <de>niryyāntī

sthāṇuratnātribhuvana<ref t="1:12-1"/>sarasīpūraṇī vaḥ punītā-</de></l> <l>

<de>nnānāvarṇṇārṇṇavārṇṇassamasakalaharinmaṇḍa * * * * * [|| 1*]</de></l></lg>

<lg><l> <de>* * * * * * [sa]ttadanu munirasāvaṅgirāstanmanoja-</de></l> <l>

<de>statsūnr̥śśakramantrī gururamr̥tabhujāntasya śayu<ref t="1:12-2"/>stanūjaḥ

[|*]</de></l> <l> <de>tasmādugraprabhāvāttrībhuvana<ref t="1:12-3"/>mahitāllabdhajanmā

munīndraḥ</de></l> <l> <de>sa śrīmānpallavānāṃ kulanidhirabhavadyo bharadvājanāmā ||

[2*]</de></l></lg>

<lg><l> <de>tasmādroṇassa<ref t="1:12-4"/> rāmādgururatimahitaḥ pāṇḍavānāṃ

kurūṇā-</de></l> <l> <de>maśvatthāmā tatobhūtpr̥thuravanibhr̥tā<ref t="1:12-5"/>

sthairyyamānāpahārī [|*]</de></l> <l> <de>tatsūnuḥ pallavākhyaḥ sakalavasumatībhogināṃ

pārtthivānāṃ</de></l> <l> <de>śūrāṇāmādibhūto manuriva jayināmanvavāyasya karttā ||

[3*]</de></l></lg>

<lg><l> <de>brahmaṇy[ā]nāmudīrṇṇapravalakalimadadhvaṃsināṃ satyavācāṃ</de></l> <l>

<de>gambhīrāṇāntrivarggasthiticaturadhiyāṃ vr̥rddha<ref t="1:12-6"/>sevāparāṇāṃ

[|*]</de></l> <l> <de>kāmādyantaścarāriprasabhavijayināṃ hetividyāvar[ā]ṇā-</de></l> <l>

<de>ndhīrāṇāmūrjjitānānnayavinayavatāmpallavānānnr̥pāṇām || [4*]</de></l></lg>

<lg><l> <de>teṣāṃ vaṃśe prasūtādraṇarasikapurormmarddanādagra<ref t="1:12-7"/>daṇḍā-</de></l> <l> <de>tsubrahmaṇyaḥ kumāro guha iva

paramādīśvarādāttajanmā [|*]</de></l> <l> <de>śakti(ḥ)kṣuṇṇārivarggo

viditabahunayaśśaiṃvasiddhāntamārgge</de></l> <l> <de>śrīmānatyantakāma[ḥ*]

kṣatasakalamalo dhūrddharaḥ pallavānām || [5*]</de></l></lg>

<lg><l> <de>kalācaturayoṣitāṃ rahasi rañjane manmathastrayīpathaniṣe[viṇāṃ sa]tatapālane

vāsavaḥ [|*]</de></l> <l> <de>munidvijasuradviṣāṃ hr̥dayadāraṇe mādhavaḥ sa ca

draviṇasaṃpadā sujanatoṣaṇe vittadaḥ || [6*]</de></l></lg>

<lg><l> <de>duṣyantapramuravaiḥ śratā<ref t="1:12-8"/>mbaragatā vāṇī śarīraṃ

vinā</de></l> <l> <de>kṣmānāthaiḥ suradr̥śvabhiryyadi kr̥te kaṇvādibhiḥ svīkr̥taiḥ

[|*]</de></l> <l> <de>tannāścaryyamidaṃ punaḥ kaliyuge dūrībhavatsadguṇe</de></l> <l>

<de>sośroṣī<ref t="1:12-9"/>diti tāṃ girammahadaho vismāpanaṃ śrībharaḥ ||

[7*]</de></l></lg><pb n="1:13"/>

<lg><l> <de>yeneme nayavikramāttakamalāsaṃpattidarppoddhatā</de></l> <l>

<de>bhrūbhaṃgakṣaṇamātradhūtadhiṣaṇā namrīkr̥tā[ḥ*] pārtthivā[ḥ |*]</de></l> <l>

<de>jātoso<ref t="1:13-1"/> puruṣottamo raṇajayastrātuñjanānmajjataḥ</de></l> <l>

<de>pāpābdheḥ kalikālabhīmamakaragrastānsa jīyācciram || [8*]</de></l></lg>

<lg><l> <de>nayorjjitaparākramārjjitamanena sarvvañjagatnr̥peṇa<ref t="1:13-2"/>

hatakaṇṭakaṃ praṇatarājakaṃ bhuñjatā [|*]</de></l> <l> <de>yaśaḥsadr̥śamānmano<ref t="1:13-3"/> bhavanametadutthāpitaṃ harasya harahāsarūpamatimānamatyatbhutam<ref t="1:13-4"/>

|| [9*]</de></l></lg>

<lg><l> <de>śrīrājasiṃhapallaveśvare nāgendrabhogabhīmabhūpaṇaḥ [|*]</de></l> <l>

<de>devāsurendrabr̥ndavandita sthāne sthitostu śaṃkaraściram || [10*]</de></l></lg>

<lg><l> <de>asminnutvr̥ttaśatra<ref t="1:13-5"/>dviradaghanaghaṭārājasihena

rā[jñā]</de></l> <l> <de>rājñāmā[jñāvi]dhe[yī]kr̥tasakaladiśā nirmmite

dharmmibhājā<ref t="1:13-6"/> [|*]</de></l></lg>

<lg><l> <de>śaile kailāsalīlāmapaharati gr̥he rājasiṃheśvarākhyāṃ</de></l> <l>

<de>bibhratyabhraṃlihāgre viracayatu sadā sannidhānaṃ vr̥ṣāṅkaḥ || [11*]</de></l></lg>

<lg><l> <de>rājasiṃho raṇajaya[ḥ*] śrībharaścitrakārmukaḥ [|*]</de></l> <l>

<de>ekavīraściraṃ pātu [śi]vacūḍāmaṇirmmahīm [|| 12*]</de></l></lg>

<h1>TRANSLATION.</h1>

(Verse 1.) May (Gaṅgā) purify you!——she who springs from the jewel (on the

head)<lb/>of Sthāṇu (Śiva), appearing••• black by the splendour of (his) neck

and red by<lb/>the rays of the gems on the hoods (of his snakes), who fills the lake of the

three worlds.••

(2.)••• After him (there was) that sage Aṅgiras, who was born from

his<lb/>(viz., Brahman's) mind. His son was (Br̥haspati) the minister of Śakra

(Indra) and<lb/>preceptor of the gods. His son was Śaṁyu. From him, who possessed

terrible power<lb/>and was honoured in the three worlds, there took birth that illustrious chief of

sages,<lb/>Bharadvāja by name, who became the source of the race of the

Pallavas.

(3.) From this lovely one came Droṇa, the highly honoured preceptor of the

Pāṇḍavas<lb/>(and) Kurus; from him the great Aśvatthāman,

who deprived princes of their constancy<lb/>and pride. Just as the first-born Manu, his son,

Pallava by name, became the founder of<lb/>a race of brave and victorious kings, who

enjoyed the whole earth:——

(4.) Of the Pallava princes, who were pious, who destroyed the excessively great

pride<lb/>of the Kali (age), who spoke the truth, who were profound, whose minds knew how to

practise<lb/>the trivarga, who assiduously honoured the aged, who foreibly subdued lust and

the other<lb/>internal foes, who excelled in the knowledge of weapons, who were firm, mighty

and<lb/>endowed with polity and modesty.

(5.) Just as Guha (also called Subrahmaṇya or Kumāra) took birth from the

supreme lord<lb/>(Śiva), the destroyer of the warlike (demon) Pura, thus from the

supreme lord Ugradaṇḍa,<ref t="1:13-7"/><lb/>who was born in the race of these (viz.,

the Pallavas), the destroyer of the city of<lb/>Raṇarasika, there took birth a

very pious prince (subrahmaṇyaḥ kumāraḥ), the illustrious<lb/>Atyantakāma,<ref t="1:13-8"/> the chief of the Pallavas, who crushed the multitude of his foes by<pb n="1:14"/><lb/>his power (or spear), whose great statesmanship was well-known<ref t="1:14-1"/> and who had got rid of<lb/>all impurity (by walking) on the path of the

Śaiva doctrine.

(6.) Like Manmatha (Kāma), he charmed refined women in secret; like Vāsava

(Indra),<lb/>he constantly protected those, who frequented the path of the three

Vedas; like Mādhava<lb/>(Vishṇu), he tore the hearts of the enemies of sages,

twice-born and gods; and like Vittada<lb/>(Kucera), he gratified good people with abundant

wealth.

(7.) If in the Kr̥ta (age) kings like Dushyanta, who saw the gods and were

engaged<lb/>by (saints) like Kaṇva, would hear a heavenly voice without body, that is not a

matter of<lb/>wonder; but ah! this is extremely astonishing, that Śrībhara<ref t="1:14-2"/> has heard that voice in the<lb/>Kali age, from which good qualities keep

aloof.

(8.) May Raṇajaya<ref t="1:14-3"/> be victorious for a long time, who humbled those

princes, who<lb/>were puffed up with the pride of abundant prosperity, which they had acquired by

polity and<lb/>prowess, depriving them of their intelligence in the mere space of knitting his

brows, and<lb/>who, like Purushottama (Vishṇu), was born to rescue from the ocean of sin

the sinking<lb/>people, who were swallowed by the horrid monster, (called) the Kali

age !

(9.) While this prince enjoyed the whole world, which he had conquered by valour<lb/>combined

with polity, and in which he had killed rebels and humbled kings, he erected<lb/>this extensive and

wonderful house of Hara (Śiva), which resembles his fame and the laughter<lb/>of Hara.<ref t="1:14-4"/>

(10.) May Śaṁkara (Śiva), whose terrible ornaments are the coils of the king of

serpents,<lb/>and who is praised by the hosts of the kings of gods and of demons, reside for a long

time in<lb/>this temple, (called) the holy Rājasiṁha-Pallaveśvara !

(11.) May the bull-marked (Śiva) always lend his presence to this temple of stone,

called<lb/>Rājasiṁheśvara, which touches the clouds with its top, which robs

Kailāsa of its beauty,<lb/>and which was built by that pious king of kings, who made all

quarters obedient to his orders<lb/>and (who proved) a royal lion (Rājasiṁha) to

the dense troops of the elephants of his daring<lb/>foes!

(12.) May Rājasiṁha, the conqueror in battle (Raṇajaya), the bearer of

prosperity<lb/>(Śrībhara), the wonderful archer (Chitrakārmuka),<ref t="1:14-5"/>

the unrivalled hero (Ekavīra), who has<lb/>Siva for his erest-jewel

(Śivachuḍāmaṇi),<ref t="1:14-6"/> for a long time protect the earth !

<h3>No. 25. ROUND THE INSIDE OF THE ENCLOSURE OF THE RĀJASIM3HEŚVARA TEMPLE,<lb/>FIRST TIER.</h3>

<h1>A. Right side of east enclosure.</h1>

<h1>1st niche.</h1>

<lg><l> <de>śrīrājasiṃhaḥ || śrīatyantakāmaḥ || śrīraṇajayaḥ || śrīabhirāmaḥ<ref t="1:14-7"/> ||</de></l></lg>

<h1>2nd niche.</h1>

<lg><l> <de>śrīaparājitaḥ śrīamitramallaḥ śrīakutobhayaḥ śrīūrjjitaḥ

||</de></l></lg><pb n="1:15"/>

<h1>3rd niche.</h1>

<lg><l> <de>śrījayaparaḥ śrīatiraṇacaṇḍaḥ śrībharaḥ śrībahunayaḥ

śrīudayabhāskaraḥ</de></l></lg>

<h1>B. South enclosure.</h1>

<h1>4th niche.</h1>

<lg><l> <de>śrīmeghaḥ śrīabhayaṅkaraḥ śrīkulatilakaḥ śrīārimarddanaḥ ||</de></l></lg>

<h1>5th niche.</h1>

<lg><l> <de>śrīuditaprabhāvaḥ śrīuditakīrttiḥ śrīr̥ṣabhadarppaḥ

śrīr̥ṣabhalāñchanaḥ<ref t="1:15-1"/></de></l></lg>

<h1>6th niche.</h1>

<lg><l> <de>śrīugravīryyaḥ śrīuditoditaḥ śrīunnatarāmaḥ

śrīugrapratāpaḥ</de></l></lg>

<h1>7th niche.</h1>

<lg><l> <de>śrīatyadāraḥ<ref t="1:15-2"/> śrīanunayasāddhyaḥ śrīāhavakesarīḥ<ref t="1:15-3"/></de></l></lg>

<h1>8th niche.</h1>

<lg><l> <de>śrīkalaṃkavarjjitaḥ śrīkāñcīmahāmaṇiḥ śrīkharavikramaḥ śrīcakravarttī

(!)</de></l></lg>

<h1>9th niche.</h1>

<lg><l> <de>śrīrivannānukampī<ref t="1:15-4"/> śrīcāpadvitīyaḥ śrīchinnasaṃśayaḥ

śrīchalarahitaḥ</de></l></lg>

<h1>10th niche.</h1>

<lg><l> <de>śrīamitrāśaniḥ śrīapratimallaḥ śrīadbhutacaritaḥ śrīibhavidyādharaḥ

||</de></l></lg>

<h1>11th niche.</h1>

<lg><l> <de>śrīicchāpūraḥ śrīīśānaśaraṇaḥ śrīudayacandraḥ

śrīparjjanyarūpaḥ</de></l></lg>

<h1>12th niche.</h1>

<lg><l> <de>śrīparacakramarddanaḥ śrīnarendracūlāmaṇiḥ<ref t="1:15-5"/> śrīnityavarṣaḥ

śrīrājarājaḥ</de></l></lg>

<h1>13th niche.</h1>

<lg><l> <de>śrīvādyavidyādharaḥ śrīcitrakārmmukaḥ<ref t="1:15-6"/> śrīvīrakesariḥ<ref t="1:15-7"/> śrīkāmukaḥ</de></l></lg>

<h1>14th niche.</h1>

<lg><l> <de>śrīsarvvatobhadraḥ śrīkṣatracūlāmaṇiḥ<ref t="1:15-8"/> śrīvilāsaḥ

śrīyuddhārjjunaḥ</de></l></lg>

<h1>15th niche.</h1>

<lg><l> <de>śrīvallabhaḥ śrīsaṃgrāmarāmaḥ śrīsārvvabhaumaḥ

śrīkṣatravidrāvaṇaḥ</de></l></lg>

<h1>16th niche.</h1>

<lg><l> <de>śrīāhavabhīmaḥ śrīamitaprabhāvaḥ śrītrailokyanāthaḥ

śrīdānavarṣaḥ</de></l></lg><pb n="1:16"/>

<h1>17th niche.</h1>

<lg><l> <de>śrītr̥ṣṇāpūraṇaḥ śrīdaridrānukampiḥ<ref t="1:16-1"/> śrīaviratadānaḥ

śrīdīptapauruṣa[ḥ]</de></l></lg>

<h1>18th niche.</h1>

<lg><l> <de>śrīdānaśūraḥ śrīdharmmanityaḥ śrīdhavalāśayaḥ<ref t="1:16-2"/>

śrīdharmmakavacaḥ</de></l></lg>

<h1>19th niche.</h1>

<lg><l> <de>śrīsamaradhanañjayaḥ śrībhīṣaṇacāpaḥ śrīajayyaḥ śrīguṇavinītaḥ

śrīavanidivākaraḥ śrīkalaṃkarahitaḥ<lb/>śrīkalāsamudraḥ śrīāhavadhīraḥ<ref t="1:16-3"/> śrīduṣṭadamanaḥ śrīpallavādityaḥ</de></l></lg>

<h1>20th niche.</h1>

<lg><l> <de>śrīparāparaḥ śrīparahitaḥ śrīnityotsāhaḥ śrīpuruṣasiṃhaḥ</de></l></lg>

<h1>21st niche.</h1>

<lg><l> <de>śrīpuṇyaślokaḥ śrīpārtyavikramaḥ śrībhīmakāntaḥ

śrībahudakṣiṇaḥ</de></l></lg>

<h1>22nd niche.</h1>

<lg><l> <de>śrībhayarahitaḥ śrīmahāmallaḥ śrīmattapramattaḥ

śrīmattavikāraḥ</de></l></lg>

<h1>23rd niche.</h1>

<lg><l> <de>śrībhuvani<ref t="1:16-4"/>bhājanaḥ śrīmahendraparākramaḥ śrīmahāprabhāvaḥ

śrīmanucaritaḥ</de></l></lg>

<h1>C. West enclosure.</h1>

<h1>24th niche.</h1>

<lg><l> <de>śrīmāyācāraḥ śrīpativallabhaḥ śrīraṇavīraḥ

śrīyugāntādityaḥ</de></l></lg>

<h1>25th niche.</h1>

<lg><l> <de>śrīraṇadhīraḥ śrīrakṣāmaṇiḥ śrīraṇacaṇḍaḥ

śrīraṇavikramaḥ</de></l></lg>

<h1>26th niche.</h1>

<lg><l> <de>śrīatulabalaḥ śrīahitāntakaḥ śrīapāravikramaḥ

śrīaśvapriyaḥ</de></l></lg>

<h1>27th niche.</h1>

<lg><l> <de>śrīapratimaḥ śrīaravaṇḍaśāsanaḥ śrīakāṇḍāśaniḥ

śrīamoghavikramaḥ</de></l></lg>

<h1>28th niche.</h1>

<lg><l> <de>śrīānatamaṇḍalaḥ śrīapratihataḥ śrīadbhutaśaktiḥ śrīājñārasaḥ

śrīāścaryyavīryyaḥ</de></l></lg>

<h1>29th niche.</h1>

<lg><l> <de>śrīāpātadurddharaḥ śrīāśāviyiḥ<ref t="1:16-5"/> śrīāhavoddhuraḥ

śrīibhavatsarājaḥ ||</de></l></lg>

<h1>30th niche.</h1>

<lg><l> <de>śrīiddhaśāsanaḥ śrīilā<ref t="1:16-6"/>parameśvaraḥ śrīugradaṇḍaḥ

śrīunnatamānaḥ</de></l></lg><pb n="1:17"/>

<h1>31st niche.</h1>

<lg><l> <de>śrīucchritavīryyaḥ śrīudayatuṅgaḥ śrīuttarottaraḥ

śrīugraśāsanaḥ</de></l></lg>

<h1>32nd niche.</h1>

<lg><l> <de>śrīguṇālayaḥ śrīudayavasantaḥ śrīekasundaraḥ

śrīmahānubhāvaḥ</de></l></lg>

<h1>D. North enclosure.</h1>

<h1>33rd niche.</h1>

<lg><l> <de>śrīupendravikr̥maḥ<ref t="1:17-1"/> śrīāśāpūraḥ śrīkuladhvajaḥ

śrīguṇonnataḥ</de></l></lg>

<h1>34th niche.</h1>

<lg><l> <de>śrīunnatecchaḥ śrīutkhātakaṇṭakaḥ śrīekadhanurddharaḥ

śrīudārakīrttiḥ</de></l></lg>

<h1>35th niche.</h1>

<lg><l> <de>śrīācāraparaḥ śrīārttāyanaḥ śrīāśrīta<ref t="1:17-2"/>vatsalaḥ

śrīītiśātanaḥ</de></l></lg>

<h1>36th niche.</h1>

<lg><l> <de>śrīātodyatumburuḥ śrīāgamapramāṇaḥ śrīājñālaṅkr̥taḥ

śrīitihāsapriyaḥ</de></l></lg>

<h1>37th niche.</h1>

<lg><l> <de>śrīatisāhasaḥ śrīanavagrahaḥ śrīāgamānusāriḥ<ref t="1:17-3"/>

śrīutthānaśīlaḥ śrīudayonnataḥ śrīudvr̥ttadamanaḥ<lb/>śrīekarājaḥ

śrīkālavikramaḥ śrījayanidhiḥ śrīkālavasanaḥ śrīgarvvitadamanaḥ</de></l></lg>

<h1>38th niche.</h1>

<lg><l> <de>śrījātigambhīraḥ śrīcāracakṣuḥ śrījñānāṃkuśaḥ

śrītaptaśaraṇaḥ</de></l></lg>

<h1>39th niche.</h1>

<lg><l> <de>śrīdamitavyālaḥ śrīdānavarṣaḥ śrīdevadevabhaktaḥ

śrīdurvvāravegaḥ</de></l></lg>

<h1>40th niche.</h1>

<lg><l> <de>śrīcāruvilāsaḥ śrītuṃgavikramaḥ śrītīvrakopaḥ śrīdharmmavijayiḥ<ref t="1:17-4"/></de></l></lg>

<h1>41st niche.</h1>

<lg><l> <de>śrīdāvāgniḥ śrīdeśavarddhanaḥ śrīdūraduritaḥ

śrīdharmmasetuḥ</de></l></lg>

<h1>42nd niche.</h1>

<lg><l> <de>śrīdūradaśiḥ<ref t="1:17-5"/> śrīdr̥ptaśāsanaḥ śrīnayānusāriḥ<ref t="1:17-6"/> śrīnayanamanoharaḥ</de></l></lg>

<h1>43rd niche.</h1>

<lg><l> <de>śrīanindyacaritaḥ śrīagādhagāmbhīryya[ḥ*] śrīanabhravr̥ṣṭiḥ

śrīatanupratāpaḥ</de></l></lg>

<h1>44th niche.</h1>

<lg><l> <de>śrīadharmmabhīruḥ śrīarināśaḥ śrīavanibhājanaḥ

śrīaprativāryyaḥ</de></l></lg><pb n="1:18"/>

<h1>45th niche.</h1>

<lg><l> <de>śrīavandhyakopaḥ śrīamitrāntakaḥ śrīavihataśaktiḥ

śrīanavagītaḥ</de></l></lg>

<h1>46th niche.</h1>

<lg><l> <de>śrīarātikālaḥ śrīanavagrahaḥ śrīatisāhasaḥ

śrīanugraśīlaḥ</de></l></lg>

<h1>47th niche.</h1>

<lg><l> <de>śrīabhayarāśiḥ śrīāhatalakṣaṇaḥ śrīutsāhanityaḥ

śrīupāyanipuṇaḥ</de></l></lg>

<h1>48th niche.</h1>

<lg><l> <de>śrīgandhahastiḥ<ref t="1:18-1"/> śrīkāmavilāsaḥ śrī[kāvi]prabodhaḥ<ref t="1:18-2"/> śrīkāraṇakopaḥ</de></l></lg>

<h1>49th niche.</h1>

<lg><l> <de>śrīcaṇḍadaṇḍaḥ śrīasahyakopaḥ śrīchāyāvr̥kṣaḥ

śrīdharaṇitilakaḥ</de></l></lg>

<h1>50th niche.</h1>

<lg><l> <de>śrīvaruṇapāśaḥ śrīdhairyyasāgaraḥ śrīpravr̥ttacakraḥ

śrīnāgapriyaḥ</de></l></lg>

<h1>51st niche.</h1>

<lg><l> <de>śrīniramitraḥ śrīnirarggalaḥ śrīparantapaḥ śrīlokaśikāmaṇiḥ<ref t="1:18-3"/></de></l></lg>

<h1>52nd niche.</h1>

<lg><l> <de>śrīpārtthivasiḥ<ref t="1:18-4"/> śrībalapramaḥ<ref t="1:18-5"/>

śrībhūridānaḥ śrīpratibhayaḥ oṃ</de></l></lg>

<h1>E. Left side of east enclosure.</h1>

<h1>53rd niche.</h1>

<lg><l> <de>śrībhīmavikramaḥ śrīrājakuñjaraḥ śrīlalitavilāsāḥ<ref t="1:18-6"/>

śrīśāstradr̥ṣṭiḥ</de></l></lg>

<h1>54th niche.</h1>

<lg><l> <de>śrīvāraṇabhagadattaḥ śrīvikr̥tavilāsaḥ śrīvikramakesariḥ<ref t="1:18-7"/>

śrīviṇā<ref t="1:18-8"/>nāradaḥ</de></l></lg>

<h1>55th niche.</h1>

<lg><l> <de>śrīśaṃkarabhaktaḥ śrīśūrāgragaṇyaḥ śrītatvavedī(ḥ)

śrīīśvarabhaktaḥ ||</de></l></lg>

<h1>TRANSLATION.</h1>

(Niche 1.) The illustrious<ref t="1:18-9"/> Rājasiṁha. He whose desires are

boundless. The<lb/>conqueror in battle. The lovely.

(2.) The unconquered. The wrestler with his foes. The fearless. The mighty.<pb n="1:19"/>

(3.) He who is eager for conquest. The excessively flerec in battle. The bearer

of<lb/>prosperity. The great statesman. (He who resembles) the sun in rising.

(4.) The cloud (which showers) wealth. The granter of safety. The ornament of

his<lb/>race. The destroyer of his enemies.

(5.) He whose power is rising. He whose fame is rising. He who boasts of the bull<lb/>(as his

sign). He whose sign is the bull.

(6.) He who possesses terrible prowess. He who is rising ever and over. The exalted<lb/>and

lovely. He who is endowed with terrible bravery.

(7.) The extremely noble. He who is to be conquered (only) by submissiveness.

The<lb/>lion in battle.

(8.) The spotless. The great jewel of Kāñchī. He who possesses harsh valour.<ref t="1:19-1"/><lb/>The emperor.

(9.) He who is compassionate to the distressed. He whose companion is the bow. He<lb/>whose

doubts are solved. The guileless.

(10.) The thunderbolt to his foes. The unrivalled wrestler. He whose deeds are<lb/>wonderful. He

who possesses the knowledge of elephants.

(11.) The fulfiller of wishes. He whose refuge is Īśāna (Śiva). (He who resembles)

the<lb/>moon in rising. He who resembles the cloud (in showering gifts).

(12.) The destroyer of hostile empires. The erest-jewel of princes. He who is con-<lb break="no"/>tinually showering (gifts.) The king of kings.

(13.) He who possesses the knowledge of musical instruments. The wonderful archer.<lb/>The lion

among heroes. He who is desirous of prosperity.

(14.) The altogether auspicious. The crest-jewel of warriors. He who is sporting<lb/>with the

goddess of prosperity. (He who resembles) Arjuna in battle.<ref t="1:19-2"/>

(15.) The favourite of the goddess of prosperity. (He who resembles) Rāma in war.<ref t="1:19-3"/><lb/>The ruler of the whole earth. The dispeller of warriors.

(16.) He who is fearful in battle. He who possesses unbounded power. The lord of<lb/>the three

worlds. He who showers gifts.

(17.) The fulfiller of desires. He who is compassionate to the poor. He whose gifts<lb/>never

cease. He who is endowed with brilliant courage.

(18.) He who goes to war (only in order to procure the means) for gifts. The

constantly<lb/>just. He whose heart is pure. He whose (only) armour is justice.

(19.) The conqueror of wealth in battle. He whose bow excites terror. The invincible.<lb/>He who

is modest (in spite of his) virtues. The sun of the earth. The spotless. The occan<lb/>of

arts. He who is firm in battle. He who goes to anger (only) at the proper time.<ref t="1:19-4"/> The<lb/>subduer of the wicked. The sun of the Pallavas.

(20.) The omnipotent. The benevolent. The constantly active. The lion among men.

(21.) He whose fame is pure. He who resembles Pārtha (Arjuna) in valour.

The<lb/>terrible and lovely. He who is liberal (at sacrifices).

(22.) The fearless. The great wrestler. The madly excited. The madly passionate.

(23.) The possessor of the world. He who resembles Mahendra in heroism. The<lb/>powerful. He who

resembles Manu by his deeds.<pb n="1:20"/>

(24.) The diplomatic. The favourite of Śrīpati (Vishṇu). The hero in battle. The

sun<lb/>at the end of the world.

(25.) He who is firm in battle. The jewel of protection. The flerce in battle. (He<lb/>who

shows) valour in battle.

(26.) He whose strength is unequalled. The destroyer of his enemies. He whose<lb/>valour is

unbounded. He who is fond of horses.

(27.) The matchless. He whose commands are unbroken. The sudden thunderbolt.<ref t="1:20-1"/><lb/>He whose valour never fails.

(28.) He to whom the provinces bow. The unopposed. He whose power is wonderful.<lb/>He who likes

(to issue) orders. The wonderfully brave.

(29.) The irresistible in attacking. The conqueror of (all) quarters. He who

is<lb/>unrestrained in battle. (He who resembles) the king of Vatsa (in the

knowledge of) elephants.<ref t="1:20-2"/>

(30.) He whose commands are blazing. The supreme lord of the earth. He whose<lb/>punishments are

terrible. The highly proud.

(31.) The highly brave. The highly rising. He who rises higher and higher. He<lb/>whose commands

are terrible.

(32.) The abode of virtues. (He who resembles) spring in rising. He whose beauty

is<lb/>unrivalled. The majestie.

(33.) He who resembles Upendra (Vishṇu) in valour. The fulfiller of hopes.

The<lb/>ornament of his race. He who is exalted by virtues.

(34.) He whose desires are lofty. The destroyer of rebels. The unrivalled archer.<lb/>The

famous.

(35.) The religious. The refuge of the distressed. He who is kind to refugees. The<lb/>destroyer

of plagues.

(36.) (He who resembles) Tumburu (in the knowledge of) musical instruments. He

whose<lb/>authority is the (Śaiva) doctrine.<ref t="1:20-3"/> He who is adorned with

(the power of issuing) orders.<lb/>He who is fond of legends.

(37.) The daring. The unimpeded. The follower of the (Śaiva) doctrine. The rest-<lb break="no"/>less. The highly rising. The subduer of rebels. The unrivalled king. He who

resembles<lb/>Death in valour. The receptacle of victory. The black-robed. The subduer of

the<lb/>haughty.

(38.) The naturally profound. He whose eyes are his spies. He whose goad is<lb/>knowledge. The

refuge of the distressed.

(39.) The subduer of villains. He who showers gifts. The devotee of Devadeva

(Śiva).<lb/>He whose speed is unrestrainable.

(40.) The graceful. The highly brave. He whose anger is fierce. He who is making<lb/>conquests

(only for the sake of) justice.

(41.) The wood-fire. The bestower of prosperity on his country. The sinless. The<lb/>barrier of

justice.

(42.) The far-seeing. He whose commands are proud. The follower of polity. He<lb/>who pleases

the eyes.

(43.) He whose deeds are blameless. He whose profundity is unfathomable. He who<lb/>showers

(gifts) without clouds. He who possesses no small prowess.<pb n="1:21"/>

(44.) He who is afraid (only) of injustice. The destruction of his enemies. The pos-<lb break="no"/>sessor of the earth. The irresistible.

(45.) He whose anger is not fruitless. The destroyer of his foes. He whose power

is<lb/>unresisted. The unreproached.

(46.) The death of his enemies. The unimpeded. The daring. The gentle-minded.

(47.) The ocean of safety. He whose good qualities are well-known. The constantly<lb/>active. He

who is skilled in expedients.

(48.) The seent-elephant. He who possesses the grace of Cupid. The reviver of poetry.<lb/>He who

goes to anger (only) with good reason.

(49.) He whose punishments are fierce. He whose anger is unbearable. The shading<lb/>tree. The

ornament of the earth.

(50.) The noose of Varuṇa. The ocean of firmness. The emperor. He who is fond

of<lb/>elephants.

(51.) He who has no enemies (left). The unbarred. He who distresses his enemies.<lb/>The

crest-jewel of the world.

(52.) The lion among princes. The destroyer of armies. The liberal. The formidable.

(53.) He whose valour is terrible.<ref t="1:21-1"/> The elephant among kings. He whose grace

is<lb/>pleasant. He whose eyes are the sciences.

(54.) (He who resembles) Bhagadatta (in the knowledge of) elephants.<ref t="1:21-2"/> He whose<lb/>grace is extraordinary. (He who resembles) the lion in valour.

(He who resembles) Nārada<lb/>(in the playing of) the lute.

(55.) The devotee of Śaṁkara (Śiva). The foremost among heroes. He who knows

the<lb/>truth. The devotee of Īśvara (Śiva).

<h3>No. 26. ROUND THE INSIDE OF THE ENCLOSURE OF THE RĀJASIM3HEŚVARA TEMPLE,<lb/>FOURTH

TIER.</h3>

<hi>2nd niche. <de>śrīatyantakāmaḥ śrīamitramallaḥ</de></hi>

<hi>3rd niche. <de>śrīguṇavinītaḥ śrīaparājitaḥ</de></hi>

<hi>4th niche. <de>śrīavanidivākaraḥ śrīūrjitaḥ</de></hi>

<hi>5th niche. <de>śrīuditaprabhāvaḥ śrīudiṃrtakīrttiḥ</de></hi>

<hi>6th niche. <de>śrīkalaṃkarahitaḥ śrīkalāsamudraḥ</de></hi>

<hi>7th niche. <de>śrīugra[vī]ryyaḥ śrīuditoditaḥ</de></hi>

<hi>8th niche. <de>śrīatyudāraḥ śrīanunayasā[ddhyaḥ]</de></hi>

<hi>9th niche. <de>śrīunnatarāmaḥ śrīugrapratā[paḥ]</de></hi>

<hi>10th niche. <de>śrīāhavadhīraḥ śrīāha[vakesarī]</de></hi>

<hi>11th niche. <de>śrī * * * * * śrīkālakopaḥ</de></hi>

<hi>12th niche. <de>śrīravaravikramaḥ śrīrivannānukampī(ḥ)</de></hi>

<hi>13th niche. <de>śrīcakravarttī śrī[cāpa]dvitīya[ḥ]</de></hi>

<hi>14th niche. <de>śrīamoghabāṇaḥ śrīasahyamārggaṇaḥ</de><pb n="1:22"/></hi>

<hi>15th niche. <de>śrīugrasāyakaḥ śrīuddhataviśikhaḥ</de></hi>

<hi>16th niche. <de>śrībhīmakārmmukaḥ śrībhīṣaṇacāpa[ḥ]</de></hi>

<hi>17th niche. <de>śrīavismitaḥ śrīamitrāśaniḥ</de></hi>

<hi>18th niche. <de>śrīiṣṭavarṣaḥ śrīindralīlaḥ</de></hi>

<hi>19th niche. <de>śrīamitra[marddanaḥ śrī]ājimarddanaḥ</de></hi>

<hi>20th niche. <de>śrīduṣṭadamanaḥ śrīdurutsahaḥ</de></hi>

<h1>TRANSLATION.<ref t="1:22-1"/></h1>

(Niche 14.) He whose arrows never fail. He whose arrows are unbearable.

(15.) He whose arrows are terrible. He whose arrows are (ever) raised.

(16.) He whose bow is terrible.

(17.) The never perplexed.

(18.) He who showers (i.e., amply fulfils) desires. He who resembles Indra in grace.

(19.) The destroyer of his enemies. The destroyer in battle.

(20.) The irresistible.

<h3>No. 27. ROUND THE OUTSIDE OF THE SHRINE OF MAHENDRAVARMEŚVARA.</h3>

<lg><l> <de>[śrī]bhāra[dvājagotra]kṣiti[dha]raśirava[ra] * * * * * * *</de></l> <l>

<de>[prādurbhū]to mahendraḥ pratinr̥patigajatrāsivīryyorjjitādyaḥ [|*]</de></l> <l>

<de>etattenopakaṇṭhe vihitamanupamaṃ rājasiṃheśvarasya</de></l> <l> <de>prītyā

nityamma[he]ndre[śvarama]dhivasatu sthāṇurīśassurā[dyaḥ || 1*]</de></l></lg>

<lg><l> <de>lokādityātprasūto raṇarasikacamūpaṅkaśoṣipratāpā-</de></l> <l> <de>dyandevo

rājasiṃhastanayamalabha[ta śrīmahendrābhidh]ānam [|*]</de></l> <l> <de>tena

śrīrājasiṃheśvaragr̥havihite śrīmahendreśvaresmi-</de></l> <l> <de>nnāvāse

kr̥ttivāsāḥ saha guhapariṣanmaṇḍalaiḥ sannidhattām || [2*]</de></l></lg>

<lg><l> <de>yaṃ rājā rājasiṃhastanayamajanayanmedinīvīrasiṃho</de></l> <l>

<de>vr̥ttairaṃhonivr̥ttaiḥ kr̥tayugamaparannirmmimāṇo mahendram [|*]</de></l> <l>

<de>tenedaṃ rājasiṃheśvaranikaṭasamutthāpitaṃ saprasādo</de></l> <l>

<de>nityāvāsammahendreśvaragr̥hamumayā sārddhamīśo vidhattām || [3*]</de></l></lg>

<lg><l> <de>karotu kālāntakaraḥ purāntako maheśvarassarvvasurāsurāśrayaḥ [|*]</de></l> <l>

<de>padaṃ sadā * * * * * * * * * * * * * * * * * * * * [|| 4*]</de></l></lg>

<lg><l> <de>mahendravarmmeśvaragr̥ham<ref t="1:22-2"/> ||</de></l></lg><pb n="1:23"/>

<h1>TRANSLATION.</h1>

(Verse 1.) May the motionless, the lord, the first of gods for ever joyfully dwell in

this<lb/>matchless (temple of) Mahendreśvara, which was constructed near (the

temple of) Rāja-<lb break="no"/>siṁheśvara by Mahendra, who sprang•••

(from) the chief of the princes of<lb/>the holy Bhāradvāja-gotra, from that

Ūrjita,<ref t="1:23-1"/> whose bravery frightened the elephants<lb/>of rival kings!

(2.) May the skin-robed together with the troops of his attendants, the Guhas, be pre-<lb break="no"/>sent at this dwelling, (called) the holy Mahendreśvara, which was

constructed (near) the<lb/>temple of the holy Rājasiṁheśvara by the illustrious

Mahendra, the son of king Rāja-<lb break="no"/>siṁha, who sprang from that

Lokāditya (i.e., the sun of the world), whose valour dried up<lb/>the army of

Raṇarasika, just as the heat of the sun does the mud!

(3.) May Īśa together with Umā graciously take for his permanent dwelling this temple<lb/>of

Mahendreśvara, which was erected near Rājasiṁheśvara by Mahendra,

the son of<lb/>king Rājasiṁha, the lion among the heroes of the earth, who produced

another Kr̥ta age<lb/>by his sinless conduct!

(4.) May Maheśvara, the refuge of all gods and demons, who puts an end to time

and<lb/>has made an end of (the demon) Pura, always (take up) his residence••••

The temple of Mahendravarmeśvara.

<h3>No. 28. FRONT WALL OF THE FIRST NICHE TO THE RIGHT OF FRONT ENTRANCE.</h3>

<de>śrīnityavinīteśvaragr̥ham ||</de>

The temple of the holy Nityavinīteśvara.

<h3>No. 29. THIRD NICHE TO THE RIGHT OF FRONT ENTRANCE.</h3>

<h1>1. Front, first line.</h1>

<lg><l> <de>namaśśivāya [||*]</de></l> <l> <de>bharttuḥ puronmathanadr̥ṣṭadhanurbbalasya

śailādhirājatanayeva vr̥ṣadhvajasya [|*]</de></l> <l> <de>yā kālakāla iti

viśrutapuṇyakīrtteḥ kāntā nitāntadayitā parameśvarasya(ḥ) || [1*]</de></l></lg>

<lg><l> <de>deve jagadvalayarakṣaṇabaddhadīkṣe nirbbhinnaśatruhr̥daye narasiṃhaviṣṇau

[|*]</de></l> <l> <de>vāllabhyamūrjjitamavāpya virājate yā nirjjitya garvvamiva

puṣkaradevatāyāḥ || [2*]</de></l></lg>

<h1>3. Front, second line.</h1>

<lg><l> <de>nirmmāpitamidandhāma tayā candra[śiravā]maṇeḥ [|*]</de></l> <l>

<de>patā[kayeva] nārīṇāṃ ramyaṃ raṃgapatāka[yā || 3*]</de></l></lg>

<h1>TRANSLATION.</h1>

Adoration to Śiva!

(Verse 1.) She, who was the dearly beloved mistress of her husband, the supreme

lord,<lb/>who was famed by the name of Kālakāla, whose sign was the bull,<ref t="1:23-2"/> and the strength of<pb n="1:24"/><lb/>whose bow had become manifest at the destruction

of cities, just as the daughter of the king<lb/>of mountains (Pārvatī) is the dearly

beloved mistress of her husband, the supreme lord (Śiva),<lb/>whose sign is the bull, and

the strength of whose bow has become manifest at the destruction<lb/>of (the demon)

Pura;——

(2.) She, who is resplendent, as she has attained the mighty position of favourite with<lb/>king

Narasiṁhavishṇu, who has split the hearts of his foes, and who has devoted

himself<lb/>to the protection of the circle of the world, and as thus she seems to have subdued the

pride<lb/>of Pushkaradevatā (i.e., Lakshmī, the wife of the god

Narasiṁha-Vishṇu);——

(3.) That Raṅgapatākā, who was, as it were, the banner (patākā) of women,

caused to<lb/>be built this lovely dwelling of (Śiva,) whose crest-jewel is the moon.

<h3>No. 30. FIFTH NICHE TO THE RIGHT OF FRONT ENTRANCE.</h3>

<h1>1. Front.</h1>

<de>ākārasundaravilāsavatīsahasrasarggaprabandhacira[saṃskr̥takau]śalasya [|*]</de></l> <l>

<de>lāvaṇyamārddavavilāsamr̥jāsamagrā nirmmāṇasiddhiriva yā prathamasya dhātuḥ ||

[1*]</de></l></lg>

<lg><l> <de>akliṣṭamādhuryyavilobhanīyāṃ vibhūṣitāṃ vibhramahāvabhāvaiḥ [|*]</de></l>

<l> <de>ākarṣavidyāmiva lo * * * * * * * * * * * * * * [|| 2*]</de></l></lg>

<h1>TRANSLATION.</h1>

Prosperity!

(Verse 1.) She, who, full of loveliness, softness, grace and cleanliness, seemed to be

the<lb/>master-piece of the first creator, whose skill had attained perfection at last, after he

had<lb/>created thousands of good-looking women;——

(2.) She, who was charming through genuine sweetness, who was adorned with grace,<lb/>coquetry

and feeling, who, like the art of attraction,•••••

<h3>No. 31. A PALLAVA INSCRIPTION IN A CAVE-TEMPLE NEAR PANAMALAI.<ref t="1:24-1"/></h3>

A facsimile of this inscription was kindly forwarded to me by Mr. Rāghavendrāchārya<lb/>of

Vānūr. It consists of one Sanskrit verse, which is identical with the last verse of Rāja-<lb break="no"/>siṁha's large inscription at Kañchī (No. 24, above). Hence it may be

concluded, that<lb/>the Panamalai Cave was founded by Rājasiṁha and that in his time the

Pallavas ruled as<lb/>far south as Panamalai.

<hi>[1.] <de>rājasiṃho raṇajayaḥ</de></hi>

<hi>[2.] <de>śrībharaścitrakārmuka[ḥ |*] e-</de></hi>

<hi>[3.] <de>kavīraścirampātu śi-</de></hi>

<hi>[4.] <de>vacūḍāmaṇirmmahīm [||*]</de><pb n="1:25"/></hi>

<h3>No. 32. A PALLAVA INSCRIPTION FROM AMARĀVATĪ.<ref t="1:25-1"/></h3>

The subjoined Sanskrit inscription is engraved on three sides of an octagonal pillar,<ref t="1:25-2"/><lb/>which was excavated at Amarāvatī by Mr. R.Sewell and sent by Dr.

Burgess to the<lb/>Madras Museum. The top of the pillar and some letters of the uppermost lines of

the<lb/>inscription have been broken off. The inscription has hitherto remained a puzzle, as

each<lb/>line seems to end incomplete. Finding, that the first words of some lines were

connected<lb/>with the last words of the following lines, I was led to suppose that the inscription

must<lb/>begin from the bottom and not from the top. Curiously enough, this is really the case.

If<lb/>the inscription is read upwards, we find that it consists of eleven complete verses and of

a<lb/>prose passage, the end of which is lost through the mutilation of the pillar at the top.

The inscription opens with an invocation of Buddha and with a mythical genealogy

of<lb/>Pallava, the supposed founder of the Pallava dynasty.

Brahman.<lb/>Bharadvāja.<lb/>Aṅgiras.<lb/>Sudhāman.<lb/>Droṇa.<lb/>Aśvatthāman, married to

the Apsaras Madani.<lb/>Pallava.

Verse 8 gives a popular etymology of the name Pallava. Then there follow the

names<lb/>of seven Pallava kings:——

1. Mahendravarman, son of Pallava.

2. Siṁhavarman I., son of 1.

3. Arkavarman, son of 2.

4. Ugravarman.

6. Nandivarman, son of 5, Śrī-Siṁhavishṇu.

7. Siṁhavarman II.

The inscription contains no information about the relationship, which existed between 3<lb/>and

4, 4 and 5, 6 and 7. Neither does the genealogy agree with the lists derived by Mr.<lb/>Foulkes<ref t="1:25-3"/> and Mr. Fleet<ref t="1:25-4"/> from other Pallava inscriptions, although

similar names of kings<lb/>occur in them. For these reasons great care should be taken in using the

above list for<lb/>historical purposes.

From the incomplete prose passage at the end of the inscription, we learn that, on

his<lb/>return from an expedition to the north, Siṁhavarman II. came to a place sacred

to<lb/>Buddha, which was called Dhānyaghaṭa (line 38) or

Dhānyaghaṭaka (line 47). The<lb/>lost part of the pillar must have recorded a

donation, which the king made to Buddha.

Dhānyaghaṭa or Dhānyaghaṭaka is evidently identical with

Dhānyakaṭa or Dhā-<lb break="no"/>nyakaṭaka, “corn-town,” the well-known old

name of Amarāvatī. The use of gha instead<pb n="1:26"/><lb/>of ka can perhaps be

explained by the Tamil habit of softening a single consonant between<lb/>two vowels.<ref t="1:26-1"/>

<hi>[1.] <de>śriyaṃ varāṃ vaściramādiśaṃtu te bhavadviṣa[ḥ*] śrī-</de></hi>

<hi>[2.] <de>ghanapādapāṃsavaḥ [|*] surāsurādhīśaśikhāmaṇi-</de></hi>

<hi>[3.] <de>tviṣāmanāṃtarayye<ref t="1:26-2"/> vilasanti saṃcaye || [1*] babhūva

dhā-</de></hi>

<hi>[4.] <de>tuḥ prathamādakalmaṣo munirbbharadvāja iti śru-</de></hi>

<hi>[5.] <de>tīśvaraḥ [|*] tatoṃgirā nāma girāpagodadhistata-</de></hi>

<hi>[6.] <de>ssudhāmeti munirvviniśrutaḥ || [2*] tatassamastā-</de></hi>

<hi>[7.] <de>gamapāradr̥śvā droṇābhidhāno munirugravīryya[ḥ |*]</de></hi>

<hi>[8.] <de>atarppayansoṣṭatanuṃ<ref t="1:26-3"/> tapobhirvvaṃśasya karttusta-</de></hi>

<hi>[9.] <de>nayasya hetoḥ || [3*] prasādena tataśśaṃbhoraśvātthā-</de><ref t="1:26-4"/></hi>

<hi>[10.] <de>meti viśrutaḥ [|*] prādurbbabhūva tejasvī prātarbbhā-</de></hi>

<hi>[11.] <de>nurivodayāt || [4*] tapasyatastasya kilāpsarovr̥tā</de></hi>

<hi>[12.] <de>sureṃdrakanyā madanīti viśrutā [|*] kadācidāraṇya<ref t="1:26-5"/>ni-</de></hi>

<hi>[13.] <de>vāsimandiraṃ didr̥kṣurālokapathaṃ jagāma sā || [5*]</de></hi>

<hi>[14.] <de>saraḥpravātāṃbujaviskhalapriyā<ref t="1:26-6"/>viyogabhītaṃ</de></hi>

<hi>[15.] <de>kalahaṃsamaṇḍalaṃ | aśokabhūmāvupaviśya</de></hi>

<hi>[16.] <de>saspr̥haṃ vilokayantīmupatasthivānr̥ṣiṃ<ref t="1:26-7"/> || [6*]

ume-</de></hi>

<hi>[17.] <de>va śarvva prababhūva nātmano nirīkṣitaṃ<ref t="1:26-8"/> kāmamiva-</de></hi>

<hi>[18.] <de>rṣiveṣinaṃ<ref t="1:26-9"/> | athobhayaṃ gāḍhanibaddhabhāvakaṃ</de></hi>

<hi>[19.] <de>surāṃganāssaṃgamayāṃbabhūvire || [7*] asūta kāle sura-</de></hi>

<hi>[20.] <de>rājakanyā nāthaṃ bhuvassāgarameravalāyāṃ<ref t="1:26-10"/> [|*]

sapallavo-</de><ref t="1:26-11"/></hi>

<hi>[21.] <de>ghāstaraṇe śayānaṃ pitā sutaṃ pallava ityavādīḥ<ref t="1:26-12"/> [||

8*]</de></hi>

<hi>[22.] <de>maheṃdravarmmeti tataḥ kṣitīśaḥ śūrastato jāyati</de></hi>

<hi>[23.] <de>siṃhavarmmā || tatorkkavarmmā tadanugravarmmā<ref t="1:26-13"/> śrī-</de></hi>

<hi>[24.] <de>siṃhaviṣṇoratha nandivarmmā || [9*] anekarājanyaśiro-</de></hi>

<hi>[25.] <de>maṇiprabhāvibhātakalpāyitaśārvvarāsthitiḥ [|*]</de></hi>

<hi>[26.] <de>sa siṃhavarmmā samabhūdya ucyate hayadvipāṣṭādaśalakṣako</de></hi>

<hi>[27.] <de>janaiḥ || [10*] sa sāgarāṃbarāmurvvī gaṃgāmoktika<ref t="1:26-14"/>hāriṇīṃ [|*] babhāṃ-</de></hi>

<hi>[28.] <de>ra suciraṃ vīro merumandarakuṇḍalāṃ || [11*] atha kadācidama-</de><pb n="1:27"/></hi>

<hi>[29.] <de>ragiriśikharāyamāna<ref t="1:27-1"/>karicaraṇanakharavidāritaka-</de></hi>

<hi>[30.] <de>nakadalacaraturagakhuramukhasamutthitavajastā-</de><ref t="1:27-2"/></hi>

<hi>[31.] <de>panīyavitānitanabhasthalaḥ<ref t="1:27-3"/> sakalamaṇḍalīkasāma-</de></hi>

<hi>[32.] <de>ntasamaravīroparacitapārpṇipārśvapuronurakṣokhi-</de></hi>

<hi>[33.] <de>ladigvijayārjjitayaśāḥ svāpanāya<ref t="1:27-4"/> sumeruśi-</de></hi>

<hi>[34.] <de>kharamupātiṣṭhata || tatra kila nikhiladharaṇītalapa-</de></hi>

<hi>[35.] <de>ryyaṭanajanitaśramamapaninīṣuḥ katipayāni</de></hi>

<hi>[36.] <de>dināni nītvā kanakataṭaruhaharicandanatarucchāyānandi-</de></hi>

<hi>[37.] <de>tahr̥dayaḥ tato bhāgīrathīmuttīryya tathaiva godāvarīṃ kr̥-</de></hi>

<hi>[38.] <de>ṣṇaverṇṇaṃ<ref t="1:27-5"/> ca śrīdhānyaghaṭanagarannāma

vītarāgabhaṭṭārakama-</de></hi>

<hi>[39.] <de>drākṣīt [|*] dr̥ṣṭvā sakutūhalamakhilakṣetrarakṣaṇani-</de></hi>

<hi>[40.] <de>[yu]ktādhidevatāssavinayamupagamyābhivandyaikānte</de></hi>

<hi>[41.] <de>* * dharmmadeśānāma<ref t="1:27-6"/>śr̥ṇot [|*] śrutvā

cāparajanmānaṃ</de></hi>

<hi>[42.] <de>* * [bhi]vandyedamuvāca [|*] ahamapi bhagavan bhagavato</de></hi>

<hi>[43.] <de>* * [di]kāmihaiva maṇikanakarajatavicitraṃ kalpa-</de></hi>

<hi>[44.] <de>* * * [e]vamukte bhagavānuvāca | sādhu sādhu<ref t="1:27-7"/> upā-</de></hi>

<hi>[45.] <de>[saka siṃha]varmman itoparamabuddhakṣe[traśrī]-</de></hi>

<hi>[46.] <de>* * * * * * * ṣveveti [|*] tato[bhi]vandya * * * *</de></hi>

<hi>[47.] <de>* * * * * * * [dhānya]ghaṭake * * * * * * * *</de></hi>

<h1>TRANSLATION.</h1>

(Verse 1.) May the dust of the glorious<ref t="1:27-8"/> feet of Bhavadvish,<ref t="1:27-9"/> which thickly covers<ref t="1:27-10"/><lb/>the multitude of brilliant crest-jewels of

the lords of gods and of demons, for a long time<lb/>show you (the way to) supreme

glory!

(2.) From the first creator (Brahman) there sprang a pure sage, called

Bharadvāja,<lb/>who mastered the śrutis; from him an ocean (uniting) the

rivers of speech, Aṅgiras by<lb/>name; from him the renowned sage Sudhāman;

(3.) From him a sage called Droṇa, who thoroughly knew all āgamas and who

possessed<lb/>terrible might. In order to obtain a son who would found a race, he strove to please

the<lb/>eight-formed (Śiva) by austerities.

(4.) By the favour of Śaṁbhu, there arose to him a brilliant (son), famed by

the<lb/>name of Aśvatthāman, just as at morn the brilliant sun rises over the eastern

mountain.

(5.) Once, surrounded by (other) celestial maidens, the famous nymph Madanī,

who<lb/>wished to see the abode of the hermits, entered the path of sight of that ascetic.<pb n="1:28"/>

(6.) The saint approached her, while, seated amongst a group of aśoka-trees, she

was<lb/>wistfully regarding the male swans, which were afraid of being separated from their

beloved<lb/>ones, whenever they lost sight of them behind a lotus of the lake, which was agitated

by<lb/>the wind.

(7.) Perceiving him who resembled Cupid in the dress of a saint, she lost her self-<lb break="no"/>control, just as Umā on seeing Śarva. Then the nymphs united the couple, which

had<lb/>conceived a deep affection (towards each other).

(8.) In due time, the nymph gave birth to a protector of the earth, which is girt by<lb/>the

ocean. The father called his son Pallava, as he was lying on a couch (covered) with

a<lb/>heap of sprouts (pallava).

(9.) From him came the ruler of the earth Mahendravarman; from him the<lb/>valiant

Siṁhavarman; from him Arkavarman; after him Ugravarman; then

Nandi-<lb break="no"/>varman from Śrī-Siṁhavishṇu.

(10.) There arose that Siṁhavarman, in whose audience-hall darkness is trans-<lb break="no"/>formed into dawn by the splendour of the jewels on the heads of many princes, and

whom<lb/>people call (the lord) of eighteen lakshas of horses and elephants.

(11.) This hero for a long time protected the earth, whose garment is the occan,

whose<lb/>pearl-necklace is the Gaṅgā, and whose earrings are Meru and Mandara.

(Line 28.) Once, while his back, his flanks and his front were guarded by all his

brave<lb/>vassals and tributaries (maṇḍalīka-sāmanta), he marched to the peak of

Sumeru, in order to<lb/>place (there) the fame, which he had acquired by conquering

all quarters,<ref t="1:28-1"/> His elephants,<lb/>which resembled the peaks of the mountain of the

gods (Meru), tore with the claws (!) of<lb/>their feet the gold,<ref t="1:28-2"/> and his

horses, walking on those pieces (of gold), made the sky appear<lb/>like a canopy by the

gold-dust rising under their hoofs. There, in order to remove the fatigue<lb/>caused by wandering

over the whole world, he passed a few days, enjoying the shade of the<lb/>yellow sandal-trees,

which grow on the slopes of gold. Then, having crossed the

Bhāgīrathī<lb/>(Gaṅgā), the Godāvarī and the

Kr̥shṇaverṇā,<ref t="1:28-3"/> he perceived (a place sacred to) the

lord<lb/>Vītarāga (Buddha), named the illustrious town of Dhānyaghaṭa.

Having regarded it with<lb/>curiosity, and having humbly approached and saluted the tutelar

deities, which were charged<lb/>with the protection of the whole sacred place (kshetra), he

listened to a discourse on the law<ref t="1:28-4"/><lb/>••• in a secluded spot. Having heard it, he

saluted the highest-born<ref t="1:28-5"/>•• and spoke<lb/>thus: “I also, O lord ! (shall erect a

statue?) of the lord at this very place, ornamented<lb/>with jewels, gold, and silver.” After

he had thus spoken, the lord said: “Well, well, lay-<lb break="no"/>worshipper

Siṁhavarman! Here [at] the place sacred to the highest

Buddha.••”<lb/>Then having saluted.....in Dhānyaghaṭaka•••••

<h3>Nos. 33 AND 34. TWO CAVE-INSCRIPTIONS FROM THE TRIŚIRĀPAḶḶI ROCK.<ref t="1:28-6"/></h3>

The subjoined inscriptions are engraved on two pillars in a rock-cut cave not far from<lb/>the

summit of the well-known rock at Triśirāpaḷḷi (Trichinopoly). They are both

somewhat<lb/>worn. The left pillar was found covered by a modern wall, which the temple-authorities

<pb n="1:29"/><lb/>temporarily removed at the request of the Collector, W. A. Willock, C.S. On each

of the<lb/>two pillars are four Sanskrit verses. Besides, the lower part of the left pillar bears a

few<lb/>unintelligible Sanskrit words and a much defaced inscription in old Tamil characters.

The two inscriptions record, that a king Guṇabhara, who bore the birudas

Purushot-<lb break="no"/>tama, Śatrumalla and Satyasaṁdha, constructed a temple

of Śiva on the top of the<lb/>mountain and placed in it a liṅga and a statue of

himself. Each of the two pillars mentions<lb/>the river Kāvīrī, i.e., the

Kāverī, on whose banks Triśirāpaḷḷi is situated, and refers to<lb/>the

Choḷa country. On the left pillar the Kāvīrī is called ‘the beloved of

Pallava’;<lb/>this means in prose that a Pallava king ruled over the country

along the banks of the<lb/>Kāverī river. This allusion and the faet, that the characters

of the two pillar inscriptions<lb/>remind us of those of the Pallava inscriptions at

Māmallapuram and Kāñchīpuram, make<lb/>it very probable that

Guṇabhara was a Pallava prince, who ruled over the

Choḷa<lb/>country.

<h3>No. 33. ON THE PILLAR TO THE LEFT.</h3>

<hi>[1.] <de>kāvīrīnnayanābhirāmasalilāmārā-</de></hi>

<hi>[2.] <de>mamālādharām devo vīkṣya nadīpriyaḥ</de></hi>

<hi>[3.] <de>priya[gu]ṇāmapyeṣa<ref t="1:29-1"/> rajyediti [|*] sāśaṃ-</de></hi>

<hi>[4.] <de>kā girikanyakā pitr̥kulaṃ hitveha manye gi-</de></hi>

<hi>[5.] <de>[rau] nityantiṣṭhati pallavasya dayitāmetāṃ bru-</de></hi>

<hi>[6.] <de>vāṇā nadīm || [1*] guṇabharanāmani rājanyanena li-</de></hi>

<hi>[7.] <de>ṅgena liṅgini jñānam [|*] prathatāñcirāya loke vi-</de></hi>

<hi>[8.] <de>pakṣavr̥tteḥ parāvr̥ttam || [2*] coḷaviṣayasya śailo</de></hi>

<hi>[9.] <de>maulirivāyaṃ mahāmaṇirivāsya [|*] haragr̥hameta-</de></hi>

<hi>[10.] <de>jjyotistadīyamiva śāṃkaraṃ jyotiḥ || [3*] śilā[kha]re-</de></hi>

<hi>[11.] <de>ṇa janitā satyasandhasya bhautikī [|*] mūrttiḥ kīrttima-</de></hi>

<hi>[12.] <de>yī cāsya kr̥tā tenaiva śāśvatī || [4*] niṣkr̥[ṣya] calā [sa]-</de></hi>

<hi>[13.] <de>madhāyi [guṇabha]re bhaktiḥ * *</de></hi>

<h1>TRANSLATION.</h1>

(Verse 1.) Being afraid, that the god who is fond of rivers (Śiva), having

perceived<lb/>the Kāvīrī, whose waters please the eye, who wears a garland of gardens,

and who possesses<lb/>lovely qualities, might fall in love (with her), the daughter of the

mountain (Pārvatī) has, I<lb/>think, left her father's family and resides permanently on

this mountain, calling this river<lb/>the beloved of the Pallava (king).<ref t="1:29-2"/>

(2.) While the king called Guṇabhara is a worshipper of the liṅga, let the

knowledge,<lb/>which has turned back from hostile (vipaksha) conduct, be spread for a long

time in the<lb/>world by this liṅga !<ref t="1:29-3"/><pb n="1:30"/>

(3.) This mountain resembles the diadem of the Choḷa province, this temple of

Hara<lb/>(Śiva) its chief jewel, and the splendour of Śaṁkara (Śiva) its

splendour.

(4.) By the stone-chisel a material body of Satyasaṁdha was executed,<ref t="1:30-1"/>

and by the<lb/>same an eternal body of his fame was produced.

<h3>No. 34. ON THE PILLAR TO THE RIGHT.</h3>

<hi>[1.] <de>śailendramūrddhani śilābhavane vicitre</de></hi>

<hi>[2.] <de>śailīntanuṃ guṇabharo nr̥patirnnidhāya [|*]</de></hi>

<hi>[3.] <de>sthāṇuṃ vyadha[tta] vi[dhi]reṣa yathārtthasaṃjñaṃ</de></hi>

<hi>[4.] <de>sthāṇuḥ svayañca saha tena jagatsu jātaḥ [|| 1*]</de></hi>

<hi>[5.] <de>gr̥hamakr̥ta śatrumallo girindra<ref t="1:30-2"/>kanyā-</de></hi>

<hi>[6.] <de>paterggirāvasmin [|*] giriśasya giriśa-</de></hi>

<hi>[7.] <de>[saṃ]jñāmanvartthīkartumartthapatiḥ || [2*]</de></hi>

<hi>[8.] <de>vibhūtiñcoḷānāṃ kathamahamavekṣe-</de></hi>

<hi>[9.] <de>ya vipulāṃ nadīṃ vā kāvīrīmavanibhavanāva-</de></hi>

<hi>[10.] <de>sthita iti [|*] hareṇoktaḥ prītyā vibhuradiśa-</de></hi>

<hi>[11.] <de>dabhraṃlihamidammanupra[khyo rājye] garibhavana<ref t="1:30-3"/>-</de></hi>

<hi>[12.] <de>masmai guṇabharaḥ || [3*] nirmmāpitā[miti mudā]</de></hi>

<hi>[13.] <de>puruṣottamena śailīṃ harasya tanumaprati-</de></hi>

<hi>[14.] <de>māmanena [|*] kr̥tvā śivaṃ śirasi [dhā]rayatātma-</de></hi>

<hi>[15.] <de>saṃsthamuccaiḥśirastvamaca[lasya] kr̥taṃ kr̥tā-</de></hi>

<hi>[16.] <de>rttham || [4*]</de></hi>

<h1>TRANSLATION.</h1>

(Verse 1.) When king Guṇabhara placed a stone-figure in the wonderful

stone-temple<lb/>on the top of the best of mountains, he made in this way<ref t="1:30-4"/> Sthāṇu

(Śiva) stationary<ref t="1:30-5"/> and<lb/>became himself stationary (i.e.,

immortal) in the worlds together with him.

(2.) King Śatrumalla built on this mountain a temple of Giriśa (Śiva), the

husband<lb/>of the daughter of the king of mountains, in order to make he name Giriśa (i.e.,

the<lb/>mountain-dweller) true to its meaning.

(3.) After Hara (Śiva) had graciously asked him: “How could I, standing in a

temple<lb/>on earth, view the great power of the Choḷas or the river Kāvīrī

?”——king Guṇabhara,<lb/>who resembled Manu in his manner of ruling, assigned to him

this mountain-temple, which<lb/>touches the clouds.

(4.) Thus having joyfully placed on the top (of the mountain) a matchless stone-figure

of<lb/>Hara (Śiva), which he caused to be executed, that Purushottama, who bore

Śiva fixed in<lb/>his mind, made the loftiness of the mountain fruitful.<pb n="1:31"/>

<h1>II.——COPPER-PLATE GRANTS OF THE EASTERN CHALUKYA DYNASTY.</h1>

The subjoined five grants belong to the kings Narendra-mr̥garāja or Vijayādi-<lb break="no"/>tya II, Amma I. or Vishṇuvardhana VI, Chālukya-Bhīma

II. or Vishṇuvardhana<lb/>VII, Amma II. or Vijayāditya V. and

Vīra-Choḍa or Vishṇuvardhana IX.<lb/>The place, which is occupied by each of

these princes in the genealogy of the Eastern<lb/>Chalukya dynasty, will be seen from the annexed

table, for which all hitherto published<lb/>Eastern Chalukya grants have been consulted, and in

which numbers are prefixed to the<lb/>names of those princes who really reigned, in order to mark

their succession.<ref t="1:31-1"/>

The relation of the two usurpers (18) Tālapa and (21) Yuddhamalla to the

direct<lb/>line of the family is established by three inscriptions:——a. Tāḍapa is called

the son of Vikra-<lb break="no"/>māditya's brother (Ind. Ant. Vol. XIV. p. 56); b.

Tāla is called the son of Yuddhamalla,<lb/>who was the paternal uncle of Chālukya-Bhīma I.

(Ind. Ant. Vol. XIII, p. 249, where<lb/>pitr̥vya has to be read for

pitr̥vyo); c. Bhīma II, the son of Kollabhigaṇḍa Vijayāditya,<lb/>is at the same

time called the son of Yuddhamalla, the son of Tālapa, i.e., he belonged to<lb/>the next

generation after (21) Yuddhamalla (Ind. Ant. Vol. XII, p. 92).

Three of the last kings, who are shown in the annexed table, viz., (28)

Vijayāditya<lb/>VI, (29) Rājarāja II. and (30) Vīra-Choḍa, are only

known from the subjoined inscription<lb/>No. 39.

<h3>No. 35. A GRANT OF NARENDRA-MṚIGARĀJA.</h3>

This grant belongs to the Sir W. Elliot Collection of the British Museum, and was<lb/>made over

to me for publication by Dr. Burgess. It consists of five copper-plates with<lb/>raised rims. Each

plate measures 9 by 3 inches. The first and fifth plates are inscribed<lb/>only on their inner

sides, while the three middle ones bear writing on both sides. The<lb/>preservation of the plates

is tolerably good. They are strung on an elliptic ring, which is (1/2)"<lb/>thick and 4(7/8)" by

3(1/2)" in diameter. The well-preserved circular seal, which is attached to the<lb/>ring, measures

2(5/8)" in diameter. It bears the sun and the moon at the top, the legend<lb/>

<de>śrītribhuvanāṃkuśa</de> across the centre, and an expanded lotus-flower (side-view)

at the bottom——all in<lb/>relief on a counter-sunk surface.

The document is a grant of the parama-māheśvara Narendra-mr̥garāja,

alias Vija-<lb break="no"/>yāditya II., the son of Vishṇuvardhana IV.

and grandson of Vijayāditya I. The<lb/>name of the district (vishaya), to the

inhabitants of which the king addresses his order, is<lb/>lost. On the occasion of a lunar eclipse

(chandra-grahaṇa-nimitte<ref t="1:31-2"/>) the king gave the village<lb/>of

Koṟṟapaṟṟu to twenty-four brāhmaṇas. Of these, six adhered to the

Hiraṇyakeśi-sūtra and<lb/>eighteen to the Āpastamba-sūtra. They belonged to the

following gotṛas:——Agniveśya,<lb/>Kauṇḍinya, Kauśika, Gautama, Parāśara,

Bhāradvāja, Vatsa, Śāṇḍilya,<lb/>Saṁkr̥ti and Harita. According to the

colophon of the grant, “the excellent prince”<pb n="1:32"/> <table n="1:32"><ins>[see file

sii01-04_tables.txt]</ins></table> <pb n="1:33"/><lb/>Nr̥pa-Rudra, who was the brother of

Narendra-mr̥garāja and a descendant of the<lb/>Haihaya-vaṁśa (!),

(was) the executor of this charity.”<ref t="1:33-1"/>

<h1>PLATE I.</h1>

<hi>[1.] <de>svasti [||*] śrīmatāṃ sakalabhuvanasaṃstūyamānamānavyasagotrāṇāṃ

hāritīputrāṇāṃ</de></hi>

<hi>[2.] <de>kauśikīvaraprasādalabdharājyānāṃ mātr̥gaṇaparipālitānāṃ

svāmimahāsenapā-</de></hi>

<hi>[3.] <de>dānudhyātānāṃ

bhagavannārāyaṇaprasādasamāsāditavaravarāhalāñchanekṣaṇa-</de></hi>

<hi>[4.] <de>kṣaṇavaśīkr̥tārātimaṇḍalānā aśva<ref t="1:33-2"/>medhāvabhr̥ta<ref t="1:33-3"/>snānapavitrīkr̥tavapu-</de></hi>

<hi>[5.] <de>ṣāṃ caḷukyānāṃ

kulamalaṃkaripṇo(ḥ)ranekasamaramaṃghaṭṭalabdhanijabhujavija-</de></hi>

<hi>[6.] <de>yaśrīyaḥ<ref t="1:33-4"/> niravadyodāraguṇagaṇālaṃkr̥tasya

śrīvijayādityamahārājasya</de></hi>

<hi>[7.] <de>pautraḥ sphuritakaravāḷadhārāvaśīkr̥tārātibhūmaṇḍalasya

svacaritanyakr̥ta-</de><ref t="1:33-5"/></hi>

<h1>PLATE II a.</h1>

<hi>[8.] <de>nr̥ganaḷanahuṣāṃvarīṣayayāte vi<ref t="1:33-6"/>ṣṇoriva svacakranandakasya

viṣṇuvarddhanamahā-</de></hi>

<hi>[9.] <de>rājasya priyatanayaḥ

pratā[pā*]nurāgāvanatasamastasāmantamaulīlāḷitaśāsanaḥ</de></hi>

<hi>[10.] <de>kṣatrocitaśaktitrayapātrībhūtaḥ

anekasaṃgrāmavijayāsāditavikramadhava[ḷa]ḥ ya-</de></hi>

<hi>[11.] <de>madaṇḍacaṇḍadorddaṇḍamaṇḍalāgranakhakhaṇḍitaripukarigaṇḍasthaḷe<ref t="1:33-7"/> narendramr̥ga-</de></hi>

<hi>[12.] <de>rājā<ref t="1:33-8"/> arātiṣaḍvargganigrahakaraḥ

samadhigatarāj(ā)vidyācatuṣṭayaḥ caturupāyapra-</de></hi>

<hi>[13.] <de>yogacaturaḥ duṣṭ(ā)nigrahaśiṣṭānugrahakaraḥ madhumathana iva

svavikramākrāntabhu[vana]ḥ</de></hi>

<hi>[14.] <de>yudhiṣṭhira iva bhīmārjunaparākramasahāya[ḥ*] daśarathasuta iva

sītānandanakaraḥ manuri-</de></hi>

<h1>PLATE II b.</h1>

<hi>[15.] <de>va sanmārggadarśśī padmāk(ā)ra iva aritimiranikaravidhvaṃsanāditya[ḥ]

paramabrahmaṇyaḥ [para]mam[āhe]-</de></hi>

<hi>[16.] <de>śvaraḥ [sa]mastabhūvanā<ref t="1:33-9"/>śrayaśrīvijayādityamahārājādhirājaparameśvarabhaṭṭārakaḥ * * * *</de></hi>

<hi>[17.] <de>[vādiviṣa]yanivāsino rāṣṭrakūṭṭa<ref t="1:33-10"/>pramukha(ḥ)kūṭuṃbinaḥ<ref t="1:33-11"/> sarvvānitthamājñāpayati [||*]

viditamastu</de></hi>

<hi>[18.] <de>vaḥ [a]bhipendaṇḍuruvāstavyāya kauśikagotrāya hiraṇy(ā)keśisūtrāya

veda-</de></hi>

<hi>[19.] <de>vedāṃgap[ā*]ragāya veṇamaśarmmaṇe nalūcerivāstavyāya kauśika[gotrāya]

hi-</de></hi>

<hi>[20.] <de>raṇyakeśisūtrāya caṭiśarmmaṇe podeṃguvāstavyāya gautama[gotrāya

hiraṇya]-</de></hi>

<hi>[21.] <de>keśisūtrāya vidaśarmmaṇe podaṃguvāstavyāya saṃkrīti<ref t="1:33-12"/>gotrāya hiraṇy(ā)keśisū-</de></hi>

<h1>PLATE III a.</h1>

<hi>[22.] <de>trāya maviṇḍiśarmmaṇe podeṃguvāstavy[ā*]ya arita<ref t="1:33-13"/>gotrāya

hiraṇya(ā)keśisūtrāya yā-</de></hi>

<hi>[23.] <de>jñaśarmmaṇe podeṃguv[ā*]stavyāya saṃkriti<ref t="1:33-14"/>gotrāya

hiraṇy(ā)keśisūtrā[ya * * śa]rmma-</de><pb n="1:34"/></hi>

<hi>[24.] <de>ṇe krovāśiriva[ā*]stavyāya arita<ref t="1:34-1"/>gotrāya apastambasūtrā[ya

kāma]śarmma</de></hi>

<hi>[25.] <de>ṇe urpuṭūruva[ā*]stavyāya bhāradvājagotrāya apa[stamba]sūtrāya</de></hi>

<hi>[26.] <de>viṣṇuśarmmaṇe vaṃgipa</de>ṟṟu <de>v[ā*]stavyāya kauṇḍinyagotrā[ya*]

apastamba(mba)sūtrā-</de></hi>

<hi>[27.] <de>ya guñjadevaśarmmaṇe vaṃgipa</de>ṟṟu <de>va[ā*]stavyāya

śāṇḍilya[gotrāya] apa-</de></hi>

<hi>[28.] <de>stambasūtrā[ya*] bhadraśarmmaṇe vaṃgipa</de>ṟṟu <de>va[ā*]stavyāya

kauṇḍinyagotrāya apa-</de></hi>

<h1>PLATE III b.</h1>

<hi>[29.] <de>stambasūtrāya viṣṇuśarmmaṇe vaṃgipa</de>ṟṟu <de>va[ā*]stavyāya

kauṇḍinyagotrāya a-</de></hi>

<hi>[30.] <de>pastambasūtrāya nārāyaṇaśarmmaṇe cānturuv[ā*]stavyāya

bhāradvājagotrā-</de></hi>

<hi>[31.] <de>ya apastambasūtrāya droṇaśarmmaṇe cānturuv[ā*]stavyāya bhāradvā-</de></hi>

<hi>[32.] <de>jagotrāya āpastambasūtrāya nārāyaṇaśarmmaṇe

krovaśiriva[ā*]stavyā-</de></hi>

<hi>[33.] <de>ya haritagotrāya āpastambasūtrāya mādhavaśarmmaṇe

krovaśiriv[ā*]sta-</de></hi>

<h1>PLATE IV a.</h1>

<hi>[34.] <de>vy[ā*]ya parasara<ref t="1:34-2"/>gotra[ā*]ya apastambasūtrāya vennamaśarmmaṇe

krovaśiriva[ā*]stavyāya vatsago-</de></hi>

<hi>[35.] <de>trāya apastambasūtrāya arudiśarmmaṇe urpuṭūruv[ā*]stavyāya

bhāradvājagotrāya</de></hi>

<hi>[36.] <de>apastambasūtrāya nandiśarmmaṇe kārahaiduv[ā*]stavyāya bhāradvājagotrāya

apa-</de></hi>

<hi>[37.] <de>stambasūtrāya viṣṇuśarmmaṇe kārahaiduv[ā*]stavyāya bhāradvājagotrāya

apastambasūtrā-</de></hi>

<hi>[38.] <de>ya bhāramāśarmmaṇe kārahaiduv[ā*]stavyāya bhāradvājagotrāya

apastambasūtrāya yañjaśa-</de></hi>

<h1>PLATE IV b.</h1>

<hi>[39.] <de>rmmaṇe [cāntu][ru*]v[ā*]stavy[ā]ya bhāradvājagotrāya apastambasūtrāya

bādadiśarmmaṇe krāja-</de></hi>

<hi>[40.] <de>v[ā*]stavyāya kauṇḍinyagotrāya apastambasūtrāya veṇṇaśarmmaṇe

rāyūruv[ā*]stavya[ā]-</de></hi>

<hi>[41.] <de>ya agrī<ref t="1:34-3"/>[veśya]gotrāya apastambasūtrāya</de> ṟo

<de>mpayaśarmmaṇe vedavedāṃgaratebhyaḥ</de></hi>

<hi>[42.] <de>ṣaṭkarmmaniratebhya catruviṃśātibrāhmaṇebhyā candru<ref t="1:34-4"/>grahaṇani[mitte udaka]pū-</de></hi>

<hi>[43.] <de>rvva</de><ref t="1:34-5"/> [ <de>ko</de>ṟṟa <de>pa</de>ṟṟu] <de>nāma

grāmassarvvakarapariha[ā]raṃ [kr̥tvā] dattaḥ [|*] asyāvadhivica[āraḥ pū]rvva[taḥ]

a-</de></hi>

<hi>[44.] <de>tū[gupa</de>ṟṟu] <de>da[kṣiṇataḥ vā]napa</de>ṟṟu <de>paścimataḥ vā</de>[

<de>ṇḍha</de>ṟū] <de>pe[dayū] uttarataḥ gana[yyā]ra-</de></hi>

<hi>[45.] <de>bu ca[turviśatyai] datta[ḥ |*] asyopari na [kena]cidbādhā karaṇīyā [|*] karoti

yassa pa-</de></hi>

<h1>PLATE V.</h1>

<hi>[46.] <de>ñcamahāpātaka[saṃ]yukto bhavati [||*] vyāsenāpyuktaṃ [||*] bahubhirvvasudhā

dattā bahubhiścānu-</de></hi>

<hi>[47.] <de>pālitā [|*] yasya yasya yadā bhūmistasya tasya tadā phalaṃ [||*]

svada(ā)ttāṃ para[da]ttāṃ vā [yo] hareta</de></hi>

<hi>[48.] <de>vasundharāṃ [|*] ṣaṣṭivaruṣa<ref t="1:34-6"/>sahasrāṇi viṣṭhāyāṃ jāyate

kr̥miḥ [||*] kalpa[koṭisahasrā]ṇi</de></hi>

<hi>[49.] <de>sva[rge mo]dati bhūmida[ḥ |*] a<ref t="1:34-7"/>kṣeptā cānumantā ca tānyeva

narake vaset [||*] rāmeṇāpyu-</de></hi>

<hi>[50.] <de>ktaṃ [||*] sarvvānevaṃ bhāvinaḥ pārtthivendrān bhūyo bhūyo yācate

rāmabhadraḥ [|*] sāmānyoya<ref t="1:34-8"/> dharmmase-</de></hi>

<hi>[51.] <de>turnr̥pāṇāṃ kāle kāle pālanīyo bhavadbhiḥ [||*] narendramr̥garājasya

bhrāt[ā*] haihayavaṃśajaḥ [|*] ājñapti-</de></hi>

<hi>[52.] <de>rasya dharmmasya rnr̥pa<ref t="1:34-9"/>rudranr̥pottama[ḥ ||*]

vijayavādavāstavyāya<ref t="1:34-10"/> akṣaralalitācāryyeṇa likhitaṃ [||*]</de><pb n="1:35"/></hi>

Hail ! The grandson of the illustrious Vijayāditya-mahārāja, who was

adorned<lb/>with a multitude of blameless and noble virtues, who had acquired the splendour of

victory<lb/>by his own arm in many warlike encounters, and who adorned the race of the

glorious<lb/>Chaḷukyas, who belong to the gotra of the Mānavyas, who are

praised in the whole world;<lb/>who are the sons of Hāritī; who have acquired the

kingdom by the favour of (Śiva) the<lb/>husband of Kauśikī; who are protected by the

assemblage of (divine) mothers; who are<lb/>meditating at the feet of the lord Mahāsena

(Skanda); who have subdued the territories of<lb/>their enemies in an instant at the

(mere) sight of the sign of the boar, a boon which they had<lb/>obtained through the favour

of the blessed Nārāyaṇa (Vishṇu); and whose bodies are puri-<lb break="no"/>fied by

bathing at the end of horse-sacrifices;——

The beloved son of Vishṇuvardhana-mahārāja, who subdued the

surrounding<lb/>territories of his enemies with the edge of his flashing sword, who surpassed by

his deeds<lb/>Nr̥ga, Nala, Nahusha, Ambarīsha and Yayāti, and who rejoiced in his sovereignty,

just as<lb/>Vishṇu in his discus;——

He whose commands are cherished by the diadems of all vassals who bow affectionately

to<lb/>(his) majesty, who is a receptacle of the three powers<ref t="1:35-1"/> which are

suitable to the warrior-caste,<lb/>who is resplendent with the strength which he has acquired by

victories in many battles,<lb/>Narendra-mr̥garāja, who has cut the temples of the

elephants of his foes with the<lb/>sword (that resembles) a claw<ref t="1:35-2"/> in his arm

which is as fierce as Yama's rod, who has sub-<lb break="no"/>dued the six (internal)

enemies,<ref t="1:35-3"/> who has acquired the four branches of royal science, who<lb/>knows how to

employ the four expedients,<ref t="1:35-4"/> who chastises the wicked and shows favour to<lb/>the

good, who has conquered the world by his valour, just as (Vishṇu) the destroyer

of<lb/>Madhu by his (three) stops, who is assisted by terrible and splendid courage, just as

Yudhi-<lb break="no"/>shṭhira was assisted by the courage of Bhīma and Arjuna, who, just as

(Rāma) the son of<lb/>Daśaratha, gives pleasure to Sītā,<ref t="1:35-5"/> who knows the

right course, just as Manu, who disperses<lb/>the crowd of his foes, just as the sun disperses the

mass of darkness in a lotus-group,<ref t="1:35-6"/> the<lb/>most pious one, the devout worshipper

of Maheśvara (Śiva), the asylum of the whole<lb/>world, the illustrious

Vijayāditya, the king of great kings, the supreme master, the lord,<lb/>thus issues his

commands to all householders, (viz.) heads of provinces, etc., who inhabit

the<lb/>district of•••

(Line 17.) “Be it known to you, (that 1) gave on the occasion of a lunar eclipse,

with a<lb/>libation of water, the village called Koṟṟapaṟṟu, making (it) exempt

from all taxes, to (the<lb/>following) twenty-four brāhmaṇas, who are engaged in (the

study of) the Vedas and Vedāṅgas<lb/>and intent on (the performance of)

the six duties, (viz.) to Veṇama-śarman, who dwells

at<lb/>Abhipendaṇḍuru, belongs to the Kauśika-gotra, follows the

Hiraṇyakeśi-sūtra and is<lb/>well versed in the Vedas and Vedāṅgas; to

Chaṭi-śarman, who dwells at Nalūcheri,<lb/>belongs to the

Kauśika-gotra and follows the Hiraṇyakeśi-sūtra; to Vida-śarman,

who<lb/>dwells at Podeṅgu, belongs to the Gautama-gotra and follows the

Hiraṇyakeśi-sūtra;<pb n="1:36"/><lb/>to Maviṇḍi-śarman, who dwells at

Podaṅgu,<ref t="1:36-1"/> belongs to the Saṁkr̥ti-gotra and<lb/>follows the

Hiraṇyakeśi-sūtra; to Yājña-śarman, who dwells at Podeṅgu, belongs

to the<lb/>Harita-gotra and follows the Hiraṇyakeśi-sūtra; to• śarman,

who dwells at Podeṅgu,<lb/>belongs to the Saṁkr̥ti-gotra and follows the

Hiraṇyakeśi-sūtra; to Kāma-śarman,<lb/>who dwells at Krovāśiri,<ref t="1:36-2"/> belongs to the Harita-gotra and follows the Apastamba-sūtra;<lb/>to

Vishṇu-śarman, who dwells at Urpuṭūru, belongs to the

Bhāradvāja-gotra and<lb/>follows the Apastamba-sūtra; to

Guñjadeva-śarman, who dwells at Vaṅgipaṟṟu, belongs<lb/>to the

Kauṇḍinya-gotra and follows the Apastamba-sūtra; to Bhadra-śarman,

who<lb/>dwells at Vaṅgipaṟṟu, belongs to the Śāṇḍilya-gotra and follows

the Apastamba-sūtra;<lb/>to Vishṇu-śarman, who dwells at Vaṅgipaṟṟu,

belongs to the Kauṇḍinya-gotra and<lb/>follows the Apastamba-sūtra; to

Nārāyaṇa-śarman, who dwells at Vaṅgipaṟṟu, belongs<lb/>to the

Kauṇḍinya-gotra and follows the Apastamba-sūtra; to Droṇa-śarman,

who<lb/>dwells at Chānturu, belongs to the Bhāradvāja-gotra and follows the

Apastamba-sūtra;<lb/>to Nārāyaṇa-śarman, who dwells at Chānturu,

belongs to the Bhāradvāja-gotra and<lb/>follows the Āpastamba-sūtra; to

Mādhava-śarman, who dwells at Krovaśiri, belongs<lb/>to the

Harita-gotra and follows the Āpastamba-sūtra; to Vennama-śarman, who

dwells<lb/>at Krovaśiri, belongs to the Parāśara-gotra and follows the

Apastamba-sūtra; to<lb/>Arudi-śarman, who dwells at Krovaśiri, belongs

to the Vatsa-gotra and follows the<lb/>Apastamba-sūtra; to Nandi-śarman,

who dwells at Urpuṭūru, belongs to the Bhārad-<lb break="no"/>vāja-gotra and

follows the Apastamba-sūtra; to Vishṇu-śarman, who dwells

at<lb/>Kārahaidu, belongs to the Bhāradvāja-gotra and follows the

Apastamba-sūtra; to<lb/>Bhāramā-śarman, who dwells at Kārahaidu,

belongs to the Bhāradvāja-gotra and<lb/>follows the Apastamba-sūtra; to

Yañja-śarman, who dwells at Kārahaidu, belongs to<lb/>the

Bhāradvāja-gotra and follows the Apastamba-sūtra; to Bādadi-śarman,

who dwells<lb/>at Chānturu, belongs to the Bhāradvāja-gotra and follows the

Apastamba-sūtra; to<lb/>Veṇṇa-śarman, who dwells at Krāja, belongs to

the Kauṇḍinya-gotra and follows<lb/>the Apastamba-sūtra; and to

R6ompaya-śarman, who dwells at Rāyūru, belongs to

the<lb/>Agniveśya-gotra and follows the “Apastamba-sūtra.”

(Line 43.) (There follows) the description of the boundaries of this

(village).<ref t="1:36-3"/>,•••••

(Line 45.) Nobody shall cause obstruction to this (grant); he, who does it,

becomes<lb/>possessed of the five great sins. Vyāsa also has said: [Here follow three

of the customary<lb/>imprecatory verses, which it is unnecessary to translate.]

(Line 49.) Rāma also has said: [Here follows another verse.]

(Line 51.) The executor (ājñapti) of this charity (was) the excellent

prince Nr̥pa-<lb break="no"/>Rudra, who was the brother of Narendra-mr̥garāja

and a descendant of the Haihaya<lb/>race.

(Line 52.) (This edict) was written by Aksharalalitāchārya, who dwelt

at Vija-<lb break="no"/>yavāda.

<h3>No. 36. A GRANT OF AMMA I.</h3>

The original of the subjoined inscription belongs to the Government Central Museum,<lb/>Madras.

According to Mr. Sewell,<ref t="1:36-4"/> it “was found at the close of the year 1871 buried

in<lb/>the ground in a field in the village of Eḍeru near Ākiripalle in the Kistna

District, 15<pb n="1:37"/><lb/>miles north-east of Bezvāḍa, a village belonging to the present

Zamīndārī of Nūzivīḍu.<lb/>The plates were presented to the Madras Museum by the

then Zamīndār.” A rough tran-<lb break="no"/>script and paraphrase of the inscription were

published by S. M. Naṭeśa Śāstrī.<ref t="1:37-1"/> As the<lb/>inscription deserves to be

published more carefully owing to its bearing on a part of the<lb/>history of the Eastern

Chalukyas, I now edit it from the original plates, the use of which<lb/>I owe to the

kindness of Dr. E. Thurston, Superintendent, Government Central Museum.

The document is engraved on five copper-plates with raised rims, which are not less<lb/>than

(1/4) inch thick. Each plate measures 9(1/4) by 4(1/4) inches. The first and fifth plates

are<lb/>inscribed only on their inner sides, while the three middle ones bear writing on both

sides.<lb/>The characters are extremely elegant and must have been engraved by an

accomplished<lb/>calligraphist. The plates are strung on a slightly elliptic ring, which is (1/2)

inch thick and<lb/>measures about 5 inches in diameter. The well-cut circular seal, which is

attached to the<lb/>ring, rests on an expanded lotus-flower and measures 3(1/4) inches in diameter.

It bears, at the<lb/>top, a recumbent boar, which faces the right and is surmounted by the moon and

the sun,<lb/>two chāmaras, an elephant-goad and a symbol which I cannot make out; across

the centre,<lb/>the legend <de>śrītribhuvanāṃkuśa;</de> and at the bottom, an expanded

lotus-flower (side-view),——all in<lb/>relief, on a counter-sunk surface. Both the plates and

the seal are in excellent preservation.

The inscription opens with a maṅgala, and then notices in prose and in verse

the<lb/>ancestors of the Eastern Chalukya king Amma I. Of the kings from

Kubja-Vishṇu-<lb break="no"/>vardhana to Vishṇuvardhana IV. nothing but the

names and the length of reigns is<lb/>mentioned. The next king was Vijayāditya II., who

is called Narendra-mr̥garāja in<lb/>other inscriptions. He fought 108 battles during 12

years with the armies of the Gaṅgas<lb/>and Raṭṭas, built 108 temples of

Śiva in commemoration of his victories and ruled over<lb/>Veṅgī for 44 years

(verses 2 to 4). As Mr. Fleet has pointed out,<ref t="1:37-2"/> “the Gaṅgas

here<lb/>referred to were mahāmaṇḍaleśvaras, feudatories of the

Rāshṭrakūṭas, whose inscriptions<lb/>are found in the Beḷgaum and Dhārwāḍ

Districts.” The Raṭṭas mentioned in the grant<lb/>were the Rāshṭrakūṭas

themselves. If we deduct the sum of the reigns of the Eastern<lb/>Chalukya kings from

Kali-Vishṇuvardhana to Chālukya-Bhīma II. from the date of<lb/>the accession

of Amma II.——Śaka 867<ref t="1:37-3"/>——the accession of

Kali-Vishṇuvardhana and the<lb/>death of his predecessor Vijayāditya II. would

fall in Śaka 764. Most inscriptions assign<lb/>to the latter a reign of 48 years, two

inscriptions a reign of 40 years,<ref t="1:37-4"/> and the subjoined<lb/>inscription a reign of 44

years. Accordingly, his accession would fall in Śaka 716, 724<lb/>or 720. Hence the war

between Vijayāditya II. and the Raṭṭas——as suggested by Mr.<lb/>Fleet——may

have taken place during the reigns of the two Rāshṭrakūṭa kings

Govinda<lb/>III. and Śarva Amoghavarsha, who ruled at least from Śaka

726<ref t="1:37-5"/> to 737 and from 737<ref t="1:37-6"/><lb/>till at least 800<ref t="1:37-7"/>

respectively. As, in a grant of Śaka 730,<ref t="1:37-8"/> the lord of Veṅgī is

described<pb n="1:38"/><lb/>as the servant of Govinda III., and as in a grant of

Śaka 789<ref t="1:38-1"/> it is stated, that Amogha-<lb break="no"/>varsha was

worshipped by the lord of Veṅgī, it seems that each party claimed the<lb/>victory over

the other. The fact, that Vijayāditya II. built 108 temples of Śiva, is

also<lb/>alluded to in two other inscriptions, where it is said, that he founded 108 temples

of<lb/>Narendreśvara, i.e., temples of Śiva called after his surname

Narendra.<ref t="1:38-2"/>

Nothing of importance seems to have happened during the short reign of Kali-Vish-<lb break="no"/>ṇuvardhana. His successor Vijayāditya III., who reigned from

Śaka 765-66 to 809-<lb break="no"/>10, “having been challenged by the lord of the

Raṭṭas, conquered the unequalled<lb/>Gaṅgas, cut off the head of

Maṅgi in battle, frightened the fire-brand Kr̥shṇa and burnt<lb/>his city

completely” (verse 10.) The killing of Maṅgi and the burning of the city

of<lb/>Kr̥shṇa is also reported in another inscription.<ref t="1:38-3"/> The

Kr̥shṇa, whom Vijayāditya III.<lb/>defeated, is probably identical with the

lord of the Raṭṭas, who challenged him, and with<lb/>the Rāshṭrakūṭa king

Kr̥shṇa II., whose earliest known date is Śaka 825.<ref t="1:38-4"/>

After the death of Vijayāditya III., the Rāshṭrakūṭas, as noticed by Mr.

Fleet,<lb/>seem to have been victorious; for his nephew Chalukya-Bhīma I., alias

Drohārjuna, who<lb/>ruled from Śaka 809-10 to 839-40, had to reconquer “the

country of Veṅgī, which had<lb/>been overrun by the army of the Raṭṭa

claimants” (line 28f.) The length of the reign of<lb/>Vijayāditya IV., the

successor of Chalukya-Bhīma I., is not mentioned in the subjoined<lb/>inscription;

according to other grants he ruled six months.

There followed the king, who issued the grant, Amma I., alias

Rājamahendra or<lb/>Vishṇuvardhana VI. He, “having drawn his sword, which broke

the dishonest hearts of<lb/>his feudatory relatives, who had joined the party of his natural

adversaries, won the affec-<lb break="no"/>tion of the subjects and of the army of his father

(Vijayāditya IV.)” and of his grandfather<lb/>(Chalukya-Bhīma I.)” (line 39

ff.) The natural adversaries of Amma I. were probably

the<lb/>Rāshṭrakūṭas under Prabhūtavarsha III., whose inscription is dated

in Śaka 842.<ref t="1:38-5"/>

The grant proper, which takes up the remainder of the inscription, is an order,

which<lb/>Amma I. addressed to the inhabitants of the Kaṇḍeṟuvāḍi-vishaya,

and by which he<lb/>granted the village of Goṇṭūru<ref t="1:38-6"/> together with

twelve hamlets to Bhaṇḍanāditya, alias<lb/>Kuntāditya, one of his

military officers. The donee belonged to the Paṭṭavardhinī-<lb break="no"/>vaṁśa. His

ancestor Kāḻakampa had been in the service of Kubja-Vishṇuvardhana,<lb/>the

first of the Eastern Chalukya kings, and had killed a certain Daddara in

battle.<lb/>Bhaṇḍanāditya himself had already served the donor's father, who is here

called Vijayā-<lb break="no"/>ditya-Kaliyarttyaṅka. The second part of this name

corresponds to the Kollabhi-<lb break="no"/>gaṇḍa or Kollabigaṇḍa of other

inscriptions. The grant closes with the enumeration of<lb/>the four boundaries of the village

granted and of the names of the twelve hamlets included<lb/>in it, and with two of the customary

imprecatory verses.<pb n="1:39"/>

<h1>PLATE I.</h1>

<hi>[1.] <de>sarvvākāramaśeṣasya jagataḥ sarvvadā śivaṃ [|*] gobrāhmaṇanr̥pāṇāṃcca

śivaṃ bhavatu sarvvadā || [1*]</de></hi>

<hi>[2.] <de>svasti [||*] śrīmatāṃ sakalabhuvanasaṃstūyamānamānavyasagotrāṇāṃ

hārītīputrāṇāṃ kau-</de></hi>

<hi>[3.] <de>śikīvaraprasādalabdharājyānāṃ mātr̥gaṇaparipālitānāṃ

svāmimahāsenapādānudhyātā-</de></hi>

<hi>[4.] <de>nāṃ

bhagavannārāyaṇaprasādasamāsāditavaravarāhalāṃchanekṣaṇakṣaṇava-</de></hi>

<hi>[5.] <de>śīkr̥tārātimaṇḍalānāṃ aśvamedhāvabhr̥thasnānapavitrīkr̥tavapuṣāṃ

calukyā-</de></hi>

<hi>[6.] <de>nāṃ kulamalaṃkaraṣṇuḥ<ref t="1:39-1"/> (||) satyāśrayavallabhasya<ref t="1:39-2"/> bhrātā kubjaviṣṇuvarddhanoṣṭāda-</de></hi>

<hi>[7.] <de>śa varṣāṇi | tatputro jayasiṃhavallabhastrayastriṃśaṃdvarṣāṇi |

taddhrāturindrarājana-</de></hi>

<hi>[8.] <de>ndano viṣṇu<ref t="1:39-3"/>varddhanaḥ nava varṣāṇi | tatputro maṃgiyuvarājaḥ

paṃcaviṃśatisaṃvatsarān</de></hi>

<hi>[9.] <de>tatsūnurjjayasiṃhastrayodaśa saṃvatsarān | tadvai<ref t="1:39-4"/>māturānujaḥ

kokkili[ḥ*]</de></hi>

<h1>PLATE II a.</h1>

<hi>[10.] <de>ṣaṇmāsān | tadagrajo viṣṇurājassvānujamuccāṭy(ā)

saptatriṃśatsaṃvatsarān ta-</de></hi>

<hi>[11.] <de>tputro vijayādityabhaṭṭārakaḥ aṣṭādaśābdān | tannandano viṣṇuvarddhanaḥ

ṣaṭtriṃśa-</de></hi>

<hi>[12.] <de>dabdān | tatputraḥ [|*] gaṃggaraṭṭabalaissārddham

dvādaśābdānaha(ā)rnniśam [|*] bhujārjjitabalaṃ</de></hi>

<hi>[13.] <de>khaḍgasahāyo nayavikramaiḥ [|| 2*] aṣṭottaraṃ yuddhaśatam yuddhvā

śaṃbhormmahā-</de></hi>

<hi>[14.] <de>layān [|*] tatsaṃkhy(ā)yākarodvīro vijayādityabhūpatiḥ [|| 3*] kr̥tvā

rājyaṃ</de></hi>

<hi>[15.] <de>sa veṃggīś(ā)ssacatvāriṃśatassamān [|*] caturuttarasaṃkhyātān yayau

śakhyaṃ sacī<ref t="1:39-5"/>pa-</de></hi>

<hi>[16.] <de>teḥ [|| 4*] tatsūnurṇṇaya<ref t="1:39-6"/>vi(t)dvīraḥ

kallyādirvviṣṇuvarddhano<ref t="1:39-7"/> | veṃggīnāthassamastānāmāyudhā-</de></hi>

<hi>[17.] <de>nāṃ kaḷau kr̥tī [|| 5*]

varṇṇ[ā*]śramasthitiniyojanadakṣarakṣāśīkṣā<ref t="1:39-8"/>para<ch/>parapuraṃjayasa-</de></hi>

<h1>PLATE II b.</h1>

<hi>[18.] <de>ktabāhu[ḥ*] |

nityanvivarggaparipāḷanatantramantrisaṃvvarddhitākhiladharātalala-</de></hi>

<hi>[19.] <de>bdhatejāḥ [|| 6*] gajavājiyuddhakuśalassārddhasaṃvvatsaraṃppatiḥ [|*]

babhūva rājye [na]yavi-</de></hi>

<hi>[20.] <de>dabhiṣiktaḥ kulonnateḥ | [7*] tatsutojani samastabhūbhr̥tāṃ śāsakaḥ

sakalasaṃpadāṃ pa-</de></hi>

<hi>[21.] <de>tiḥ [|*] dhairyyadānadhr̥tidharmmanirmmalaśrīpratāpadharamūrttiviśrutaḥ |

[8*] samarani-</de></hi>

<hi>[22.] <de>ratārātivrātānanekadhareśvarān (|) prakr̥tibalasaṃpannaḥ

tejastatikrama-</de></hi>

<hi>[23.] <de>ṇonnatiḥ<ref t="1:39-9"/> | vilasadasinā jitvā sūryya pratāpayaśomayairjjagati

vijayādi-</de></hi>

<hi>[24.] <de>tyo nityaṃ guṇaiśca jigāya saḥ | [9*] gaṃgānaṃgajavairiśaktirasamān (|)

raṭṭeśasaṃcodito</de></hi>

<hi>[25.] <de>jitvā maṃgiśiroharat yudhi mahābāhvāptavīryyāryyamā | kr̥ṣṇaṃ

saṃkilamaṃ-</de><ref t="1:39-10"/></hi>

<h1>PLATE III a.</h1>

<hi>[26.] <de>kitākhilabalaprāptorusadvikramo (|) bhītārttau<ref t="1:39-11"/> ca vidhāya

tatpuramaraṃ yo</de></hi>

<hi>[27.] <de>nirddadāha prabhuḥ | [10*] sa

samastabhuvanāśrayaśrīvijayādityaścatuścatvāriṃ-</de><ref t="1:39-12"/><pb n="1:40"/></hi>

<hi>[28.] <de>śadvarṣāṇi | tadanu savitaryyastaṃgate timirapaṭaleneva

raṭṭadāyādabale-</de></hi>

<hi>[29.] <de>nābhivyāptam veṃgīmaṇḍalam

tadanujavikramādityasūnuścalukyabhīmā-</de></hi>

<hi>[30.] <de>dhipo drohārjunāparanāmā svavikramaikasahāyataravāriprabhayāvabhā-</de></hi>

<hi>[31.] <de>syādhipatirabhūtkiṃ ca || dīnānāthanagranaṭagāyakadharmmadhvajavr̥ttīnām

pitarāvi-</de></hi>

<hi>[32.] <de>va sakheva gururivābhilaṣitaṃ vistīryya kalpatarupratimaścetāṃsi dānena

saṃta-</de></hi>

<hi>[33.] <de>rpya triṃśadvarṣāṇi (|) pālayitvātmaguṇaiḥ purandaramānandayanniva

tatsakhyamagamat |</de></hi>

<h1>PLATE III b.</h1>

<hi>[34.] <de>tatputro vijayādityaḥ śaiśavālabdha<ref t="1:40-1"/>saṃpadā [|*]

saṃrvvabhogādhirājyāṃgabalaratnai-</de></hi>

<hi>[35.] <de>ra<ref t="1:40-2"/> viśrutaḥ | [11*] jīvatyeva pratāpāptitari<ref t="1:40-3"/>

bhujabaladhvastatadvairivarggaḥ paścājjitvārivargga-</de></hi>

<hi>[36.] <de>nnijamajitamahāśaktisaṃpannamantra[ḥ |*] prajñācakreṇa bāhyāṃ

ripusāmitimapi svārttha-</de></hi>

<hi>[37.] <de>bhogaiḥ kr̥tārttho rājyāśīrllabdhatejāḥ samadalamadhipo jetumindraṃ

prayā-</de></hi>

<hi>[38.] <de>taḥ | [12*] tatsūnurudayāditya ivāmm<ref t="1:40-4"/> rājamahendrāparanāmā

riputimi-</de></hi>

<hi>[39.] <de>ramārānnihatya

prakr̥tisapatnapakṣanikṣiptasāmantakulyakuṭilamanobhaṃ-</de><ref t="1:40-5"/></hi>

<hi>[40.] <de>gakaraṃ karavālamutkr̥tya<ref t="1:40-6"/>

śaktitrayasaṃpannapratāpāvarjitapitr̥pitāmaha-</de></hi>

<hi>[41.] <de>prakr̥tibalaḥ prajñayā suraguruṃ tejasā bhānumantaṃ kṣamayā

kṣamāmama-</de></hi>

<h1>PLATE IV a.</h1>

<hi>[42.] <de>ragiriṃ vividhabudhasamāśrayatayānukurvvan

sarvvalokāśrayaśrīviṣṇuvarddhanama-</de></hi>

<hi>[43.] <de>hārājaḥ svarājyābhiṣekakr̥takalyāṇaḥ siṃhāsanārūḍhaḥ kaṇḍe</de>ṟu

<de>vāḍiviṣaya-</de></hi>

<hi>[44.] <de>nivāsinaḥ sarvvānkuṭuṃbinassamāhūyetthamājñāpayati sma |

asmatkulakallyāṇapa-</de></hi>

<hi>[45.] <de>raṃp(ā)rāniyogādhikr̥tapaṭṭavarddhinīvaṃśāgraṇyā | kā</de>ḻa

<de>kaṃpa iti viśrute-</de></hi>

<hi>[46.] <de>na | kuṃbjaviṣṇuvarddhanānucareṇa saṃgrāme tadanujñayā | durddharṣabalaṃ

daddaranā-</de></hi>

<hi>[47.] <de>mānaṃ vinihatya taccihrāni | yena jagr̥hire | tatkulaprasūtasomādityasya

sūnura-</de></hi>

<hi>[48.] <de>nekayuddhalabdhapratāpaḥ pritiviyarājaḥ [|*]

tatsūnussakalārātimadacchedakarā-</de></hi>

<hi>[49.] <de>yudhaḥ [|*] sevako vijayādityakaliyarttyakabhūbhujaḥ [|| 13*]

abhaiṣurbhaṇḍanādityaṃ dr̥ṣṭvā</de></hi>

<h1>PLATE IV b.</h1>

<hi>[50.] <de>pratimukhāṃrjjanam<ref t="1:40-7"/> | prāptamujjalagaṇḍākaṃ<ref t="1:40-8"/>

yaṃ pare yamasannibham | [14*] yo hi | śatrūṇāṃ</de></hi>

<hi>[51.] <de>tumuleṣu vīrapaṭahaṃ saṃśrāvya jitvā balaṃ kuṃtāditya iti (|)

śrutāṃkitamahā-</de></hi>

<hi>[52.] <de>kīrttipratāpālayaḥ [|*] maccittaṃ paritoṣya bhr̥tyapadavīṃ labdhvā

prasādagaṃtaḥ<ref t="1:40-9"/> sphītā-</de></hi>

<hi>[53.] <de>nekabalāribhūpavijayi<ref t="1:40-10"/>śrījanmabāhunnatiḥ<ref t="1:40-11"/> |

[15*] tasmai | sadvādaśagrāmaṭiko</de></hi>

<hi>[54.] <de>goṃṭūru nāma grāmaḥ sarvvakaraparihārīkr̥tyāsmābhirddatta iti (|)

viditama-</de></hi>

<hi>[55.] <de>stu vosmābhiḥ || asyāvadhayaḥ | pūrvvataḥ goṃguva | dakṣiṇataḥ goṇayūru |

paścimata-</de><pb n="1:41"/></hi>

<hi>[56.] <de>ḥ | kaluce</de>ṟu <de>vulu | uttarataḥ maḍapalli | eteṣāmmadhyavarttinaḥ

kṣetrasīmānaḥ | pūrvvataḥ |</de></hi>

<hi>[57.] <de>potu</de>ṟā <de>yu | āgneyataḥ | peddakoyilamu | dakṣiṇataḥ ku</de>ṟu

<de>vapoṭi | nairititaḥ<ref t="1:41-1"/> pe-</de></hi>

<h1>PLATE V.</h1>

<hi>[58.] <de>ruvāti ku</de>ṟu <de>va | paścimataḥ | pālaguṃṭṭa paḍumaṭikaṭṭa |

vāyavyataḥ | polakuṃ-</de><ref t="1:41-2"/></hi>

<hi>[59.] <de>goṇḍa monadurgga bhadhavati<ref t="1:41-3"/> | uttarataḥ maḍapallipa</de>ṟṟu

<de>| īśānataḥ<ref t="1:41-4"/> | cāmi</de>ṟe <de>niguṃ-</de><ref t="1:41-5"/></hi>

<hi>[60.] <de>ṭṭa || asyopari na kenacidbādhā karttavyā yaḥ karoti sa paṃcamahāpātako

bhava-</de></hi>

<hi>[61.] <de>ti tathā ca vyāsenoktaṃ [||*] bahubhirvvamudhā dattā bahubhiścānupālitā [|*]

yasya</de></hi>

<hi>[62.] <de>yasya yadā bhūmistasya tasya tadā phalam || svadattāṃ paradattāṃ vā yo

ha-</de></hi>

<hi>[63.] <de>rettu vasundharān<ref t="1:41-6"/> [|*] ṣaṣṭiṃ varṣasahasrāṇi viṣṭhāyāṃ

jāyate kr̥miḥ ||</de></hi>

<h1>TRANSLATION.</h1>

(Verse 1.) Let there be prosperity of all kinds for ever to the whole world,

prosperity<lb/>for ever to cows, brāhmaṇas and princes !

(Line 2.) Hail ! Kubja-Vishṇuvardhana,——the brother of

Satyāśraya-Vallabha,<lb/>who adorned the race of the glorious Chalukyas,

etc.<ref t="1:41-7"/>——(ruled) for eighteen years. His son<lb/>Jayasiṁha-Vallabha

(ruled) for thirty-three years. Vishṇuvardhana, the son of his<lb/>brother

Indra-rāja, (ruled) for nine years. His son Maṅgi-yuvarāja

(ruled) for twenty-<lb break="no"/>five years. His son Jayasiṁha (ruled)

for thirteen years. Kokkili, his younger brother<lb/>from a different mother,

(ruled) for six months. His elder brother Vishṇu-rāja, having<lb/>expelled his

younger brother, (ruled) for thirty-seven years. His son Vijayāditya-<lb break="no"/>bhaṭṭāraka (ruled) for eighteen years. His son Vishṇuvardhana

(ruled) for thirty-six<lb/>years. His son,——

(Verses 2 and 3.) The brave king Vijayāditya,——having fought 108

battles, in which<lb/>he acquired power by his arm, with the armies of the Gaṅgas and

Raṭṭas for twelve years,<lb/>by day and by night, sword in hand, by means of polity and

valour,<ref t="1:41-8"/>——built the same number<lb/>(i.e., 108) large temples of

Śiva.

(Verse 4.) Having ruled his kingdom for forty-four years, this lord of Veṅgī

became a<lb/>companion of Indra.

(Verses 5 to 7.) His son. Kali-Vishṇuvardhana, the brave lord of

Veṅgī,——who<lb/>knew (the science of) polity; who was skilled in fighting

(kali) with all weapons;<ref t="1:41-9"/> who was<lb/>devoted to the art of protecting

(his subjects), as he was able to enforce the rules of the castes<lb/>and orders; whose arms

were engaged in the conquest of hostile cities; who acquired glory<lb/>on the whole earth, which

was made prosperous by his ministers, whose chief aim was always<lb/>to cherish the three objects

of life; who was skilled in fighting with elephants and horses;<lb/>and who know (how to follow

the precepts of) polity in ruling,——was the anointed lord of his<lb/>prosperous race for one

and a half years.<pb n="1:42"/>

(Verse 8.) His son was a ruler of all princes and a lord of all wealth, who was

renowned<lb/>for a frame, which possessed the splendour of beauty, (that appeared the more)

spotless on<lb/>account of his valour, liberality, firmness and justice.

(Verse 9.) Having conquered by his flashing sword crowds of warlike enemies

(and)<lb/>many princes, this Vijayāditya (i.e., the sun of victory), who

possessed natural power, and<lb/>whose rise was due to an inheritance of abundant majesty, daily

conquered the sun in the<lb/>world by his virtues, which consisted of valour and glory.

(Verse 10.) Having been challenged by the lord of the Raṭṭas, this lord,——who

pos-<lb break="no"/>sessed the strength of Śiva, (who resembled) the sun by the power

obtained by his strong arm,<lb/>and who had gained great and excellent might<ref t="1:42-1"/> by

his strength, which impressed its mark<lb/>on the universe,——conquered the unequalled

Gaṅgas, cut off the head of Maṅgi in battle,<lb/>frightened the firebrand

Kr̥shṇa and burnt his city completely.

(Line 27.) This asylum of the whole world, the illustrious Vijayāditya

(ruled) for<lb/>forty-four years. After him, the son of his younger brother

Vikramāditya, (viz.) king<lb/>Cḥalukya-Bhīma, whose other name was

Drohārjuna, illumined the country of Veṅgī,<lb/>——which had been overrun by

the army of the Raṭṭa claimants, just as by dense darkness<lb/>after sunset,——by the

flashing of his sword, the only companion of his valour, and became<lb/>king. Then, having

fulfilled, like parents, like a friend, (or) like a preceptor, the desires of<lb/>the

distressed, the helpless, the naked, the dancers, the singers and those who gained

their<lb/>livelihood by (carrying) the banner of virtue, having gratified (their)

minds by gifts, like the<lb/>tree of paradise, and having ruled for thirty years, he became a

companion of Indra, as<lb/>though he had delighted him by his virtues.

(Verse 11.) His son Vijayāditya was famed for his wonderful strength, which

was<lb/>the means of his sway over all enjoyments, and through which he gained prosperity

from<lb/>his infancy.

(Verse 12.) Having destroyed the crowd of his (viz., his father's) foes by the

strength of<lb/>his arm (and) through his valour, while his father was still living, and

having conquered<lb/>after (his father's death) the crowd of his own enemies<ref t="1:42-2"/> and the association of his external<lb/>foes by his extensive wisdom, (this)

lord,——whose plans were backed up by invincible and<lb/>great power, who was satisfied by the

enjoyment of (all) his desires, who longed for (another)<lb/>kingdom, and who had

obtained glory,——went to Indra, in order to conquer one equal half<lb/>(of Indra's

throne).

(Line 38.) His son Amma, whose other name was Rājamahendra,——having

destroyed<lb/>from afar his enemies, as the rising sun (destroys from afar) the darkness,

and having drawn<lb/>his sword, which broke the dīshonest hearts of his feudatory relatives, who

had joined the<lb/>party of his natural adversaries,——won the affection of the subjects and of the

army of his<lb/>father and of his grandfather by his might, which was backed up by the three

(regal)<lb/>powers. (He) who resembled the teacher of the gods in wisdom, the sun in

glory, the earth<lb/>in patience and the mountain of the immortals through his being the

resting-place of many<lb/>learned men (or gods), the asylum of the whole world, the

illustrious Vishṇuvardhana-<lb break="no"/>mahārāja, who had celebrated the festival of

his anointment to the kingdom, and who had<lb/>ascended the throne, having called together all the

householders, who inhabit the district of<lb/>Kaṇḍeṟuvāḍi, thus issued his

commands:——<pb n="1:43"/>

(Line 44.) The chief of the Paṭṭavardhinī family, which was (always)

charged with<lb/>appointments by the prosperous succession of our race, he who was famed by the

name of<lb/>Kāḻakampa, the follower of Kubja-Vishṇuvardhana, killed in battle

with his permis-<lb break="no"/>sion (a king) called Daddara, whose army was

difficult to be overcome, and seized his<lb/>banners. The son of Somāditya, who descended

from his race, was Pritiviya-rāja (!),<lb/>who acquired glory in many battles.

(Verses 13 and 14.) His son, whose weapons destroyed the pride of all enemies,

a<lb/>servant of king Vijayāditya-Kaliyarttyaṅka, (was)

Bhaṇḍanāditya, of whom his<lb/>enemies were afraid, when they perceived him

approaching, his face covered with collyrium<lb/>and his cheeks flushed, as if it were Yama, whose

(elephant) Añjana<ref t="1:43-1"/> was facing (them),<lb/>and the temples (of

whose elephant) were shining (with rutting-juice).

(Verse 15.) For, having sounded the drum of heroes in tumultuous conflicts with

the<lb/>enemies and having defeated (their) army, he,——(who was also called)

Kuntāditya, and who<lb/>was the abode of the splendour of great fame combined with sacred

knowledge,——pleased<lb/>my mind, entered my service and obtained my favour; his long arms were the

origin of the<lb/>splendour of victory over hostile kings, whose armies were large and

numerous.

(Line 53.) “To him we gave the village called Goṇṭūru together with twelve

hamlets,<lb/>having exempted it from all taxes. Thus be it made known to you by us. Its

boundaries<lb/>(are):——on the east, Goṅguva; on the south, Goṇayūru; on

the west, Kalucheṟuvulu;<lb/>on the north, Maḍapalli. The hamlets,<ref t="1:43-2"/> which are situated between these (four villages),<lb/>(are):——on the east,

Potuṟāyu; on the south-east, Peddakoyilamu; on the

south,<lb/>Kuṟuvapoṭi; on the south-west, Peruvāti (and)

Kuṟuva; on the west, Pālaguṇṭa (and)<lb/>Paḍumaṭikaṭṭa;

on the north-west, Polakuṅgoṇḍa, Monadurga (and) Bhagavatī;<lb/>on the

north, Maḍapallipaṟṟu; on the north-east, Chāmiṟeniguṇṭa. Nobody

shall<lb/>cause obstruction to this (grant). He, who does it, becomes (guilty) of the

five great sins.<lb/>And Vyāsa has said thus: [Here follow two of the customary

imprecatory verses.]”

<h3>No. 37. A GRANT OF CHĀLUKYA-BHĪMA II.</h3>

The original of the subjoined inscription was kindly placed at my disposal by<lb/>R. Sewell,

Esq., then Acting Collector of the Kistna District, and was, at his desire, made<lb/>over to the

Central Museum, Madras, for safe custody. It was discovered recently, while<lb/>digging a mound

near the temple at Kolavennu, Bezvāḍa Tālluqa. The document consists<lb/>of three

copper-plates with raised rims. Each plate measures 9(1/4) by 4(5/8) inches. The first

and<lb/>third plates are inscribed only on their inner sides, while the second one bears writing

on<lb/>both sides. The writing on the third plate breaks off in the description of the boundaries

of<lb/>the granted village. As there is no trace of any letters after the words:

yasyāvadhayaḥ<lb/>pūrvataḥ, “the boundaries of which (are), to the east,” it

seems that the document was left<lb/>incomplete, perhaps because the necessary details of the

surroundings of the village were not<lb/>to hand, when the edict was issued. The plates are strung

on a ring, which is (1/2) inch thick<lb/>and 5 inches in diameter. The circular seal, which is

attached to the ring, rests on an expanded<lb/>lotus-flower and measures 2(1/4) inches in diameter.

It bears at the top a standing boar, which<lb/>faces the right, with the sun and the moon over it,

a chaurī and an elephant-goad on its left and a<lb/>chaurī on its right; the centre

of the seal is occupied by the legend <de>śrītribhuvanāṃkuśa</de> and its bottom<pb n="1:44"/><lb/>by a lotus-flower with eight petals (bird's-eye view),——all in relief on a

counter-sunk surface.<lb/>Both the inscription and the seal are in fairly good preservation.

The inscription opens with a maṅgala, which mentions the lotus-flower that rises

from<lb/>Vishṇu's navel,<ref t="1:44-1"/> and then gives the usual vaṁśāvali of

the Eastern Chalukyas from<lb/>Kubja-Vishṇu to Vikramāditya, the

younger son of Chālukya-Bhīma I. The ensuing<lb/>reign of Yuddhamalla, the son

of Tāḻapa, is left out. This omission is probably due to<lb/>the fact, that

Chālukya-Bhīma II. considered his predecessor, whom he conquered, as an<lb/>usurper and ignored

him purposely. The grant consists of an order addressed by Chālukya-<lb break="no"/>Bhīma II. alias Vishṇuvardhana VII. to the inhabitants of the

Kaṇḍeṟuvāṭi-<lb break="no"/>vishaya<ref t="1:44-2"/> and issued at the request of a

vassal of the king, the Pānara prince Vājjaya. On<lb/>the occasion of a

winter-solstice (uttarāyaṇa),<ref t="1:44-3"/> Bhīma II. gave the village of

Koḍhatalli as<lb/>an agrahāra to Kommaṇa, who know the kramapāṭha

(kramavid) and adhered to the<lb/>Āpastamba-sūtra. The donce was the son of

Deṇiya, who know the kramapāṭha (kramaka),<lb/>and of Kandamavvā, and

the grandson of Revaśarman, an inhabitant of Ābharad-<lb break="no"/>vasukālmādi.

<h1>PLATE I.</h1>

<hi>[1.] <de>harinābhisarojanmā merunālaviśālitaḥ [|*] ajasya janmabhūrādipadmo jayati

śā-</de></hi>

<hi>[2.] <de>śvataṃ | [1*] svasti [||*] śrīmatāṃ

sakalabhuvanasaṃstūyamānamānavyasagotrāṇāṃ hārītipu-</de></hi>

<hi>[3.] <de>trāṇāṃ kauśikīvaraprasādalabdharājyānāṃ mātr̥gaṇapariṃpālitānāṃ

svāmimahāse-</de></hi>

<hi>[4.] <de>napādānudhyātānāṃ bhagavannārāyaṇaprasādasamāsāditavaravarā-</de></hi>

<hi>[5.] <de>halāṃcchanekṣaṇavaśīkr̥tārātimaṇḍalānāṃ<ref t="1:44-4"/>maśvamedha[ā*]vabhr̥thasnānapa-</de></hi>

<hi>[6.] <de>vitrīkr̥tavapuṣāṃ cālukyānāṃ kulamalaṃkariṣṇoḥ (|)

satyāśrayasya</de></hi>

<hi>[7.] <de>bhrātā kubjaviṣṇuraṣṭādaśa varṣa[ā*]ṇi | tatputro

jayasiṃhastrayastriṃśataṃ | tadbhrāturi-</de></hi>

<hi>[8.] <de>nda<ref t="1:44-5"/>rājasya nandano viṣṇuvarddhano nava | tatsuto

maṃgiyuvarājappaṃcaviṃśati[m*] | tadātma-</de></hi>

<hi>[9.] <de>jo jayasiṃha trayo<ref t="1:44-6"/>daśa | tadvai<ref t="1:44-7"/>māturā[nu*]jaḥ

kokkili[ḥ*] ṣanmāsa<ref t="1:44-8"/> | tajyeṣṭho<ref t="1:44-9"/> viṣṇuvarddha-</de></hi>

<h1>PLATE IIa.</h1>

<hi>[10.] <de>nassaptatriṃśataṃ | tadauraso vijayādityabhaṭṭāra aṣṭādaśa<ref t="1:44-10"/> | tatputro viṣṇurāja[ḥ*] ṣa-</de></hi>

<hi>[11.] <de>ṭtriṃśataṃ | tatsūnurnnarendramr̥garāja catvā<ref t="1:44-11"/>riṃśataṃ |

tatsuta[ḥ*] kaliviṣṇuvarddhanoṣṭādaśa-</de></hi>

<hi>[12.] <de>māsaṃ | tattanujo guṇakenallavijayāditya catucatvā<ref t="1:44-12"/>riṃśataṃ

| tadanujavikra-</de></hi>

<hi>[13.] <de>mādityātmajaścālukyabhīma triṃśataṃ<ref t="1:44-13"/> | tatputro

vijayāditya[ḥ*] ṣanmāsāṃ<ref t="1:44-14"/> [|*]</de><pb n="1:45"/></hi>

<hi>[14.] <de>tattanujommarāja[ḥ*] sapta saṃvatsar[ā*]n | tatsūnurvvijayāditya[ḥ*]

pa-</de></hi>

<hi>[15.] <de>kṣaṃ | tadanu tā</de>ḻa <de>parājo māsaṃ | taṃ viniṃrjjitya

cālukyabhima<ref t="1:45-1"/>[ta*]na-</de></hi>

<hi>[16.] <de>yo vikramāditya[ḥ*] saṃ[va*]tsaraṃ satrikaliṃgaṃ veṃgimaṇḍalamapālayat ||

dvaimāturommarā-</de></hi>

<hi>[17.] <de>jasya vijayādityanandana[ḥ |*] cālukyabhīmo badhnāti paṭṭamācandratārakaṃ |

[2*] yastāta-</de></hi>

<hi>[18.] <de>[vi]kyanākhyaṃ nva</de>ḻa <de>dimunni</de>ṟi <de>va [?] rājamārttaṇḍo<ref t="1:45-2"/> ājau vijitya bāhvārggāpayati<ref t="1:45-3"/> ja-</de></hi>

<h1>PLATE IIb.</h1>

<hi>[19.] <de>nairṇnijaṃ<ref t="1:45-4"/> janodāha(ā)raṇaṃ || merurivālaṃdhyamahimā ||

induri[va*] sakalakalādhā-</de></hi>

<hi>[20.] <de>rassa

sarvvalokāśrayaśrīviṣṇuvarddhanamahārāj[ā*]dhirājaparameśvaraparama[bha*]ṭṭā-</de></hi>

<hi>[21.] <de>rakaparamabra[hmāṇyā<ref t="1:45-5"/> ka]ṇḍe</de>ṟu <de>vāṭiviṣayanivāsino

rāṣṭrakuṭa<ref t="1:45-6"/>pramukhān kuṭiṃ-</de></hi>

<hi>[22.] <de>bina ithamā<ref t="1:45-7"/>jña[ā*]payati ||

pānaramahīpapāvanasatyatyāgābhimāna-</de></hi>

<hi>[23.] <de>śauryyanidhiḥ | madrājyarakṣaṇāṃsalabāhurvvājjaya iti

kṣitīśaste-</de></hi>

<hi>[24.] <de>na (|) prārtthyamānairasmābhiḥ [|*]

ābharadvasukālmādivāstavyādrevaśarmmaṇaḥ [|*] de-</de><ref t="1:45-8"/></hi>

<hi>[25.] <de>ṇiyakramako jajñe vedi<ref t="1:45-9"/>vedāṃgavidvibhuḥ [|| 3*] syatre<ref t="1:45-10"/>ṇāpastaṃbaḥ<ref t="1:45-11"/> kommaṇaḥ kulabhūṣa-</de></hi>

<hi>[26.] <de>ṇaḥ | suta[ḥ*] sv(ā)bhijanastasya (|) brahmaśrībhāsvaradyutiḥ | [4*]

kandamavvātmajaḥ kāntvā(ḥ) kā-</de></hi>

<hi>[27.] <de>maḥ kāmadhugartthināṃ | yatsampatsarasīmetya(ḥ) viprahaṃsā vibhāntyamī |

[5*]</de></hi>

<h1>PLATE III.</h1>

<hi>[28.] <de>yatputrapautrāḥ paṭavo vaṭavo v(ā)ragoṣṭhiṣu |

agrahārāgra[pū]j[ā*]nāmā-</de></hi>

<hi>[29.] <de>pna<ref t="1:45-12"/>vanti paraṃparāṃ [|| 6*] tasme<ref t="1:45-13"/>

kommaṇakramavide sarvvakaraparihāreṇa koḍhata-</de></hi>

<hi>[30.] <de>lli nāma grāmaḥ agrahārikr̥tya<ref t="1:45-14"/>

udakapūrvvamuttarāyaṇanimitte dattami-</de></hi>

<hi>[31.] <de>ti viditamastu vaḥ [||*] yasya[ā*]vadhayaḥ purvvataḥ</de><ref t="1:45-15"/></hi>

<h1>TRANSLATION.</h1>

(Verse 1.) The primeval lotus-flower, which rises from a tank (that consists of)

the navel<lb/>of Hari (Vishṇu), which is enlarged by a stalk (that consists of the

mountain) Meru, and<lb/>which is the birth-place of Aja (Brahman), is victorious for

ever.

Hail! Kubja-Vishṇu, the brother of Satyāśraya, who adorned the race of

the<lb/>glorious Chālukyas, etc.,<ref t="1:45-16"/> (ruled) for eighteen

years.

His son Jayasiṁha (ruled) for thirty-three (years).

Vishṇuvardhana, the son of his brother Indra-rāja, (ruled) for nine

(years).

His son Maṅgi-yuvarāja (ruled) for twenty-five (years).

His son Jayasiṁha (ruled) for thirteen (years).

Kokkili, his younger brother from a different mother, (ruled) for six

months.

His elder brother Vishṇuvardhana (ruled) for thirty-seven (years).<pb n="1:46"/>

His legitimate son Vijayāditya-bhaṭṭāraka (ruled) for eighteen

(years).

His son Vishṇu-rāja (ruled) for thirty-six (years).

His son Narendra-mr̥garāja (ruled) for forty (years).

His son Kali-Vishṇuvardhana (ruled) for eighteen months.

His son Guṇakenalla-Vijayāditya (ruled) for forty-four (years).

Chālukya-Bhīma, the son of his younger brother Vikramāditya, (ruled)

for thirty<lb/>(years).

His son Vijayāditya (ruled) for six months.

His son Amma-rāja (ruled) for seven years.

His son Vijayāditya (ruled) for half a month.

After him Tāḻapa-rāja (ruled) for (one) month.

Having conquered him, Vikramāditya, the son of Chālukya-Bhīma, ruled

for<lb/>(one) year over the country of Veṅgi together with

Trikaliṅga.

(Verse 2.) Chālukya-Bhīma, the son of Vijayāditya and brother of

Amma-rāja<lb/>by a different mother, ties the (royal) tiara for as long a time as

the moon and stars shall<lb/>endure.

Having conquered in a battle with his arm Tāta-Bikyana(?)••• , this Rāja-<lb break="no"/>mārtaṇḍa<ref t="1:46-1"/> (i.e., the sun among kings) causes his fame to

be sung by the people.

He who, like Meru, is possessed of insurmountable greatness, and who knows all

arts<lb/>(kalā), just as the (full) moon possesses all digits (kalā), this

asylum of the whole world, the<lb/>illustrious Vishṇuvardhana, the king of great kings,

the supreme master, the supreme<lb/>lord, the most pious one, thus issues his commands to the

householders, (viz.) heads of<lb/>provinces, etc., who inhabit the district of

Kaṇḍeṟuvāṭi:——

“Be it known to you that, at the request of king Vājjaya, who purifies the

Pānara<lb/>princes,<ref t="1:46-2"/> who is a treasure-house of truthfulness, liberality,

pride and heroism, and whose<lb/>strong arm (is able) to protect my kingdom;”——

(Verse 3.) From Revaśarman, who dwelt at Ābharadvasukālmādi, there

sprang<lb/>the lord Deṇiya, who knew the kramapāṭha, the Vedas and

Vedāṅgas.

(Verse 4.) His son was the noble Kommaṇa, a follower of the

Āpastamba-sūtra, who<lb/>adorned his race and was resplendent with holiness;

(Verse 5.) The son of Kandamavvā, (who resembled) Kāma in beauty and

who<lb/>fulfilled the desires of suppliants. Having approached his abundance, those brāhmaṇas

are<lb/>resplendent, just as swans which have entered a tank.<ref t="1:46-3"/>

(Verse 6.) His sons and grandsons, youths who are clever in assemblies of eminent

men,<lb/>obtain a succession of agrahāras and of highest marks of reverence.

“To this Kommaṇa, who knows the kramapāṭha, we gave, with exemption from

all<lb/>taxes, the village called Koḍhatalli, making it an agrahāra, with a

libation of water, on the<lb/>occasion of the winter-solstice.”

The boundaries of this (village are): on the east•••••

<h3>No. 38. A GRANT OF AMMA II.</h3>

Like the preceding inscription, this one was received from Mr. R. Sewell, who found it

lying<lb/>in the Huzūr Treasury attached to the Collector's Office, Masulipatam, and was made

over<lb/>to the Madras Museum. The document consists of three copper-plates with raised rims.<pb n="1:47"/><lb/>Each plate measures 7(3/4) by 3(3/4) inches. The first and third plates are

inscribed only on their<lb/>inner sides, while the second one bears writing on both sides. They are

all much worn, and<lb/>of the third plate one entire half is lost. The plates are strung on a ring,

which is (3/8) inch<lb/>thick and 5 inches in diameter. The circular seal, which is attached to the

ring, rests on<lb/>an expanded lotus-flower and measures 2(7/8) inches in diameter. It is much

corroded, but still<lb/>shows distinct traces of a standing boar, which faces the right, at the

top, of the legend<lb/> <de>śrītribhuvanāṃkuśa</de> across the centre, and of a lotus-flower

with eight petals [bird's-eye view] at<lb/>the bottom——all in relief on a counter-sunk

surface.

The document opens with the usual vaṁśāvali of the Eastern Chalukyas from

Kubja-<lb break="no"/>Vishṇuvardhana. The donor is Amma-rāja II. alias

Vijayāditya V. (who began to reign<lb/>in Śaka 867). The king addresses his order

to the inhabitants of the Gudravāra-vishaya,<lb/>which must be identical with the

Gudrāvāra- or Gudrahāra-vishaya of other inscrip-<lb break="no"/>tions.<ref t="1:47-1"/> The donee, whose name is lost, was the family priest (kulabrāhmaṇa) of the

king and<lb/>belonged to the Kauṇḍilya-gotra (sic). The object granted seems to

have been a field,<lb/>which had formerly belonged to the donee

(etadīya-prāktana-kshetra), but had been taken<lb/>away from him (vilupta) and was

probably restored to him by the present document. The<lb/>other details of the grant are lost.

<h1>PLATE I.</h1>

<hi>[1.] <de>svasti [||*] śrīmatāṃ sakalabhuvanasaṃstūyamānamānavyasagotrāṇāṃ</de></hi>

<hi>[2.] <de>hārītiputrāṇāṃ

kauśikīvaraprasādalabdharājyānāmmātr̥gaṇaparipālitā-</de></hi>

<hi>[3.] <de>nāṃ svāmimahāsenapādānudhyāyināṃ

bhagavannārāyaṇaprasādasa[mā]-</de></hi>

<hi>[4.] <de>sāditavaravarāhalāṃchanekṣaṇavaśīkr̥tārātimaṇḍalānāṃ<ref t="1:47-2"/>maśva-</de></hi>

<hi>[5.] <de>medhāvabhr̥thasnānapavitrīkr̥tavapuṣā cālukyānāṃ

kulamalaṃka[ri*]-</de></hi>

<hi>[6.] <de>ṣṇossatyāśrayavallabhendrasya bhrātā kubjaviṣṇuvarddhanoṣṭādaśa varṣāṇi

veṃgī-</de></hi>

<hi>[7.] <de>deśamapālayat | tadātmajo [ja]yasiṃhastrayastriṃśataṃ || tadanuje-</de></hi>

<hi>[8.] <de>ndrarājanandano viṣṇuvarddhano nava || [tatsū]nurmmagiyuvarājaḥ paṃcaviṃśatim

[|*]</de></hi>

<h1>PLATE II a.</h1>

<hi>[9.] <de>tatputro jayasiṃhastrayodaśa | tadavarajakkokkiliḥ<ref t="1:47-3"/> ṣaṇmāsān |

tasya jyeṣṭho</de><ref t="1:47-4"/></hi>

<hi>[10.] <de>bhrātā viṣṇuvarddhanastamuccāṭya saptatriṃśatam | tatputro

vijayādityabhaṭṭāra-</de></hi>

<hi>[11.] <de>koṣṭādaśa || tatsuto viṣṇuvarddhanaṣva<ref t="1:47-5"/>ṭtriṃśatam ||

tatsuto vijaya[ādi*]tyanarendramr̥-</de></hi>

<hi>[12.] <de>garājasoṣṭa<ref t="1:47-6"/>catvāriṃśatam || tatputraḥ

kaliviṣṇuvarddhanodhyarddha-</de></hi>

<hi>[13.] <de>varṣā<ref t="1:47-7"/> || tatsuto guṇagavijayāditya catucatvā<ref t="1:47-8"/>riṃśataṃ || ta-</de></hi>

<hi>[14.] <de>dbhrāturvvikramādityabhūpateḥ vilasatkaṇṭhikādāmakaṇṭhasya tanayo</de><pb n="1:48"/></hi>

<hi>[15.] <de>nayī<ref t="1:48-1"/> | dīnānāthāturāṇāndvija[vara]samiteryyācakānāṃ

yatīnānnā-</de></hi>

<hi>[16.] <de>nādeśāgatānāṃ paṭuvaṭunaṭasadgāyakānāṃ kavīnāṃ [|*]

bandhūnāmandha-</de></hi>

<h1>PLATE IIb.</h1>

<hi>[17.] <de>[kā]nāmabhilaṣitaphalaśrāṇanādra[kṣaṇā]dyo māteva

triṃśadabdānbhuvamamunagasau</de></hi>

<hi>[18.] <de>[cā]rucālukyabhīmaḥ || [1*] tatputro vijayādityaṣṣaṇmāsān |

tasyāmmarājaḥ sapta | tadanu tālapa-</de></hi>

<hi>[19.] <de>rājo māsaṃ | tamuccāṭya cālukyabhīmātmajo vikramāditya[ḥ*] saṃvatsarān |

tadanu yuddhamalla[ḥ*] sa-</de></hi>

<hi>[20.] <de>[pta |] nirjjityārjjunasannibho

janapadāttannirggamayyoddhatandāyādāninabhānulīnabhagaṇākārānvidhāyeta-</de></hi>

<hi>[21.] <de>[rān] | vajjrīvorjjita[nā]kamammanr̥paterbhrātā kanīyānbhuvaṃ bhīmo

bhīmaparākramassama[bhu]na[k]</de></hi>

<hi>[22.] <de>[saṃ]vatsarān dvādaśa || [2*] tasya maheśvaramūrtterumāsamānākr̥tekku<ref t="1:48-3"/>mārābhaḥ [|*] lokamahādevyā[ḥ*] khalu</de></hi>

<hi>[23.] <de>[ya]ssamabhavadammarājākhyaḥ || [3*] yasminśā<ref t="1:48-4"/>sati nr̥patau

paripakvānekasasya[saṃpacchā]lī | satatapayodhe-</de></hi>

<hi>[24.] <de>[nu]rabhīrnnirītiraparujni<ref t="1:48-5"/>ra<ref t="1:48-6"/>stacoro deśaḥ ||

[4*] ssamasta<ref t="1:48-7"/>bhuvanā[śraya]śrīvijayādityama[hā]rājā-<lb break="no"/>dhirāja-</de></hi>

<hi>[25.] <de>[pa]rameśvaraḥ paramabhaṭṭārakaḥ paramabrahmaṇya<ref t="1:48-8"/>

gu[dravā]raviṣayanivāsino rāṣṭrakūṭṭa<ref t="1:48-9"/>[pramukhā]-</de></hi>

<h1>PLATE III.</h1>

<hi>[26.] <de>nkuṭuṃbinassamāhūyetthamājñāpayati || kanna * * * * * * * * * * *</de></hi>

<hi>[27.] <de>rmmaṇaḥ<ref t="1:48-10"/> putrāya kauṇḍillyagotrāya tā</de><ref t="1:48-11"/>[ḻu] <de>pa</de>ṟṟu <de>grā[ma] * * * * * * * * *</de></hi>

<hi>[28.] <de>rmmābhidhānāya<ref t="1:48-12"/> matkulabrāhmaṇāya mama dharmma<ref t="1:48-13"/> * * * * * * * * * * *</de></hi>

<hi>[29.] <de>sya vāyuvyandiśi etadīyya<ref t="1:48-14"/>prāktanakṣetraṃ vilu-<ref t="1:48-15"/> * * * * * * * * * *</de></hi>

<hi>[30.] <de>rvvakaraparihāramudakapūrvva * * * * * * * * * * * * * *</de></hi>

<hi>[31.] <de>asyāvadhayaḥ pūrvvataḥ va * * * * * * * * * * * * * *</de></hi>

<hi>[32.] <de>nāmagrāmasya sīmaiva sīm[ā*] | uttarataḥ ka * * * * * * * * * *</de></hi>

<hi>[33.] <de>syopari na kenacidbādhā karttavyā yaḥ karoti * * * * * * * * * *</de></hi>

<hi>[34.] <de>thā coktaṃ vyāsena || svāmino na paro deva i * * * * * * * * * *</de></hi>

<hi>[35.] <de>* * * * * paripālakāḥ |</de></hi>

<h1>TRANSLATION.</h1>

Hail! Kubja-Vishṇuvardhana, the brother of Satyāśraya-Vallabhendra,

who<lb/>adorned the race of the glorious Chālukyas, etc.,<ref t="1:48-16"/> ruled

over the country of Veṅgī for<lb/>eighteen years.<pb n="1:49"/>

His son Jayasiṁha (ruled) for thirty-three (years).

Vishṇuvardhana, the son of his younger brother Indra-rāja, (ruled)

for nine (years).

His son Maṅgi-yuvarāja (ruled) for twenty-five (years).

His son Jayasiṁha (ruled) for thirteen (years).

His younger brother Kokkili (ruled) for six months.

His elder brother Vishṇuvardhana, having expelled him, (ruled) for

thirty-seven<lb/>(years).

His son Vijayāditya-bhaṭṭāraka (ruled) for eighteen (years).

His son Vishṇuvardhana (ruled) for thirty-six (years).

His son Vijayāditya-Narendra-mr̥garāja (ruled) for forty-eight

(years).

His son Kali-Vishṇuvardhana (ruled) for one and a half years.

His son Guṇaga-Vijayāditya (ruled) for forty-four (years).

The victorious son of his brother, prince Vikramāditya, (who wore) on his neck

a<lb/>glittering necklace,——<ref t="1:49-1"/>

(Verse 1.) That handsome Chālukya-Bhīma enjoyed for thirty years the

earth,<lb/>protecting (it) like a mother (her child), and granting the fruits of

their desires to the dis-<lb break="no"/>tressed, helpless and sick, to the association of the best

of twice-born, to beggars, to ascetics,<lb/>to clever youths, dancers, excellent singers and poets,

who had come from various countries,<lb/>to his relatives and to the blind.

His son Vijayāditya (ruled) for six months.

His (son) Amma-rāja (ruled) for seven (years).

After him, Tālapa-rāja (ruled) for (one) month.

Having expelled him, Vikramāditya, the son of Chālukya-Bhīma,

(ruled) for (one)<lb/>year.

After him Yuddhamalla (ruled) for seven (years).

(Verse 2.) Having conquered and expelled from the country this haughty one,

and<lb/>having made the other heirs to assume the appearance of stars, which are absorbed in the

rays<lb/>of the sun, the younger brother of king Amma, (viz.) Bhīma, who

resembled Arjuna, and<lb/>who was possessed of terrible power, enjoyed for twelve years the earth,

just as the bearer of<lb/>the thunderbolt (Indra) does the great heaven.

(Verse 3.) Just as Kumāra to Maheśvara from Umā, Amma-rāja was born to

him<lb/>from Lokamahādevī.

(Verse 4.) While this king was ruling, the country produced an abundance of well-<lb break="no"/>ripened grain of various kinds, possessed cows that were continually yielding milk, and

was<lb/>free from fears, calamities, diseases, and thieves.

This asylum of the whole world, the illustrious Vijayāditya, the king of great

kings,<lb/>the supreme master, the supreme lord, the most pious one, having called together the

house-<lb break="no"/>holders, (viz.) heads of provinces, etc., who inhabit the

district of Gudravāra, thus issues his<lb/>commands:——<lb/>* * * * * * * * * *

<h3>No. 39. A GRANT OF VĪRA-CHOḌA.</h3>

The original of the subjoined grant belongs to the Sir W. Elliot Collection in the

British<lb/>Museum and was lent to me for publication by Dr. Burgess. It had been previously in the

<pb n="1:50"/><lb/>possession of the karaṇam of Chellūr, a village in the

Cocanada: Tālluqa of the Godāvarī<lb/>District: The grant consists of five copper-plates with

raised rims. Each plate measures 5(3/4)<lb/>by 10(1/4) inches. The first plate bears writing only

on its inner side, while the remaining ones<lb/>are inscribed on both sides. The preservation of

the plates is fairly good; the fifth only is<lb/>somewhat damaged. The ring, which bears the seal,

has been cut. It is (5/8) inch thick and<lb/>6(1/4) inches in diameter. The well-preserved seal

measures 2(5/8) inches in diameter. It rests on<lb/>an expanded lotus-flower and bears in relief on

a counter-sunk surface the legend <de>śrītribhuvanāṃkuśa</de>.<lb/>Over the latter, it

contains a boar, which faces the right and is surrounded by two lamp<lb/>stands, two

chāmaras, the sun and the moon, an elephant-goad and a conch. Below the legend,<lb/>there

is a drum (?), an expanded lotus-flower (bird's-eye view), an emblem resembling what<lb/>Mr.

Fleet supposes to be a makara-toraṇa,<ref t="1:50-1"/> and a svastika.

Abstracts of the present inscription have already been published by Sir W. Elliot.<ref t="1:50-2"/> It<lb/>is the latest known document of the Eastern Chalukya a dynasty and

possesses considerable<lb/>interest, as it contains valuable details about the connection between

the Eastern Chalukyas<lb/>and the Choḷas and thus settles the dates of several kings of

the last-mentioned dynasty.

The vaṁśāvali of the inscription consists of four parts:——

I. (Lines 1-16.) A genealogy of the lunar race down to Udayana, commencing

with<lb/>whom fifty-nine emperors are supposed to have reigned at Ayodhyā.

II. (Lines 16-28.) An account of five Early Chalukya kings, viz.:——

Vijayāditya I., killed in a battle with Trilochana-Pallava.<lb/>Vishṇuvardhana, married to a

Pallava princess.<lb/>Vijayāditya II.<lb/>Pulakeśi-Vallabha.<lb/>Kīrtivarman.

III. (Lines 28-46.) The usual succession of the Eastern Chalukyas of

Veṅgī from<lb/>Kubja-Vishṇuvardhana to Vimalāditya.

IV. (Lines 46-78.) An account of the later Eastern Chalukyas during their

con-<lb break="no"/>nection with the Choḷas, viz.:——

<table n="1:50"><ins>[see file sii01-04_tables.txt]</ins></table>

The first and second parts of the vaṁśāvali need not be treated in detail, as the

first is<lb/>entirely mythical, and Mr. Fleet considers the second to be “a mere farrago of

vague<lb/>tradition and Purāṇik myths, of no authority, based on the undoubted facts that the

Cha-<lb break="no"/>lukyas did come originally from the north, and did find the Pallavas in

possession of some<pb n="1:51"/><lb/>of the territories afterwards acquired by themselves, and on a

tradition of the later Kādambas<lb/>that the founder of their family was named Trilochana or

Trinetra.”<ref t="1:51-1"/>

The third part of the vaṁśāvali agrees with Mr. Fleet's grants of Rājarāja

I. and of<lb/>Kulottuṅga-Choḍa-deva II.<ref t="1:51-2"/> Just as in the grant of

Rājarāja I. a reign of 3 years is<lb/>allotted to Dānārṇava, who is here also called

Dāna-nr̥pa, and an interregnum of 27<lb/>years is stated to have taken place after him.

There follow the reigns of his sons Śakti-<lb break="no"/>varman (12 years) and

Vimalāditya (7 years). No mention is made of the Choḷa<lb/>princess

Kūndavā, whom the latter married according to the grant of Rājarāja I.

We now turn to the fourth part of the vaṁśāvali. The son of Vimalāditya,

Rājarāja, who<lb/>ruled for 41 years (line 47), married Ammaṅga-devī,

the daughter of a Rājendra-Choḍa<lb/>of the solar race (verse 7). Their son

Rājendra-Choḍa (verse 8), Kulottuṅga-deva<lb/>(verse 11) or

Rājanārāyaṇa (verse 12) at first ascended the throne of Veṅgī

(verse 9),<lb/>conquered Kerala, Pāṇḍya, Kuṇtala and other countries

(verse 10), and was anointed<lb/>to the Choḍa kingdom (verse 11). He

married Madhurāntakī, the daughter of a<lb/>Rājendra-deva of the solar race

(verse 12) and had by her seven sons (verse 13). When<lb/>he rose to the

Choḍa kingdom, he had given the kingdom of Veṅgī to his paternal

uncle<lb/>Vijayāditya (verse 14), who died after a reign of fifteen years

(verse 15). Then he gave<lb/>Veṅgī to his son Rājarāja (verses

13 and 16) and, when the latter had returned after one<lb/>year's reign (verse 17),

to Rājarāja's younger brother Vīra-Choḍa (verse 18), who was<lb/>crowned at

Jaganātha-nagarī<ref t="1:51-3"/> (verse 20) in Śaka 1001 (verse

21). As the difference<lb/>between this date and Śaka 944, the date of the accession of

Rājarāja I. according to Mr.<lb/>Fleet's grant, is equal to the sum of the intervening

reigns of Rājarāja I., Vijayāditya<lb/>VI. and Rājarāja II.

(41+15+1=57), it follows that Rājendra-Choḍa must have<lb/>appointed

Vijayāditya VI. viceroy of Veṅgī in the very year of his accession.

The<lb/>present grant of Vīra-Choḍa is dated in the 21st year of his reign, i.e.,

Śaka 1022, or 12<lb/>years before the death of his father Rājendra-Choḍa and

before the accession of his elder<lb/>brother Vikrama-Choḍa.

The chief importance of the Chellūr plates consists in the light, which they throw

on<lb/>a portion of the history of the Choḷa dynasty. The large Leyden grant and some of

the<lb/>Tamil inscriptions contained in the present volume mention three Western Chālukya

kings,<lb/>who were the antagonists of three Choḷa kings:——

1. According to the large Leyden grant, Rājarāja-deva (see Nos. 40, 41 and

66,<lb/>below) conquered Satyāśraya. This was probably the Western Chālukya

king Satyā-<lb break="no"/>śraya II. (Śaka 919 to about 930.) Consequently,

Rājarāja-deva may be identified<lb/>with that Rājarāja of the

Sūryavaṁśa, whose daughter Kūndavā was married to the<lb/>Eastern

Chalukya king Vimalāditya (Śaka 937 (?) to 944). With this agrees

the<lb/>Koṅgu Chronicle, which places Rājarāja's reign about Śaka

926.

2. According to Nos. 67 and 68, below, Rājendra-Choḷa-deva conquered Jaya-<lb break="no"/>siṁha. This was the Western Chālukya king Jayasiṁha III.

(about Śaka 940 to<lb/>about 964), who, in one of his inscriptions, calls himself “the lion

to the elephant Rājendra-<lb break="no"/>Choḷa” (see the introduction to No. 67).

Consequently, Rājendra-Choḷa-deva must be<pb n="1:52"/><lb/>identified with that

Rājendra-Choḍa of the Sūryavaṁśa, whose daughter

Ammaṅga-devī<lb/>was married to the Eastern Chalukya king Rājarāja

I. (Śaka 944 to 985), and who may<lb/>be the same as that Rājendra-Choḍa, whose

younger sister Kūndavā was married<lb/>to Vimalāditya (Śaka 937 (?) to

944). If the last identification is correct, Rājendra-<lb break="no"/>Choḷa-deva would

have been the son of Rājarāja-deva.

3. According to the fragmentary inscription No. 127, below, and according to an inscrip-<lb break="no"/>tion at Māmallapuram, Rājendra-deva conquered Āhavamalla. This was

probably<lb/>the Western Chālukya king Āhavamalla II. or Someśvara I.

(about Śaka 964 to about<lb/>990), who, according to inscriptions and according to the

Vikramāṅkacharita, fought with the<lb/>Choḷas. Consequently,

Rājendra-deva may be identified with that Rājendra-deva of<lb/>the

Sūryavaṁśa, whose daughter Madhurāntakī was married to the Eastern

Chalukya<lb/>king Rājendra-Choḍa or Kulottuṅga-Choḍa-deva I.

(Śaka 985 to 1034.) The<lb/>inscriptions do not inform us, in what manner

Rājendra-deva was related to his predecessor<lb/>Rājendra-Choḷa-deva.

The subjoined table will show at a glance all supposed synchronisms:——

<table n="1:52"><ins>[see file sii01-04_tables.txt]</ins></table>

In order to prevent its re-occurrence, I conclude with alluding to the<lb/>in all previous

pedigrees of the Choḷas. This was the confounding of the two Choḷa

kings<lb/>Rājarāja and Rājendra-Choḷa with their Eastern Chalukya

grandsons, who seem to<lb/>have received their names from those of their maternal grandfathers. In

reality the Eastern<lb/>Chalukya king Rājarāja I. ruled only over

Veṅgī. His son Rājendra-Choḍa or<lb/>Kulottuṅga-Choḍa-deva I.,

though at first king of Veṅgī, seems to have inherited<lb/>the Choḷa kingdom

from his father-in-law, the Choḷa king Rājendra-deva, in Śaka 985.

After the vaṁśāvali, the subjoined inscription contains the grant itself. It is an

order,<lb/>which was addressed by the paramamāheśvara Vīra-Choḍa-deva

(line 79), alias Vishṇu-<lb break="no"/>vardhana (line 78) to the

inhabitants of the Guddavāṭi-vishaya<ref t="1:52-1"/> (line 80). In the

21st<lb/>year of his reign (line 113) the king gave a village of the above-mentioned

district, whose<lb/>name is indistinct, but seems to have been Kolāṟu<ref t="1:52-2"/>

(line 103), to a temple of Vishṇu at the<lb/>agrahāra of

Chellūru.<ref t="1:52-3"/> This Vishṇu temple had been founded (verse 36) by the

king's<lb/>senāpati (verse 30) Meḍamārya (verse 27), alias

Guṇaratnabhūshaṇa (verse 29), who had<lb/>also constructed a pond at the same

village of Chellūru (verse 34) and founded two sattras at<pb n="1:53"/><lb/>Drākshārāma<ref t="1:53-1"/> and Pīṭhapurī<ref t="1:53-2"/>

(verse 33). He was the son of Potana of the Mudgala-<lb break="no"/>gotra

(verse 24), who had received from Rājarāja<ref t="1:53-3"/> the somewhat lengthy

title of<lb/>Rājarāja-brahma-mahārāja (verse 25), by Kannamāmbā

(verse 26). The edict ends<lb/>with the statement, that its executors (ājñapti)

were the five ministers (pañcha pradhānāḥ), and<lb/>with the names of the composer and

the writer.

<h1>PLATE I.</h1>

<hi>[1.] <de>śrīdhāmnaḥ puruṣottamasya mahato nārāyaṇasya prabhornnābhīpaṃkaruhāt

babhūva</de></hi>

<hi>[2.] <de>jagata[ḥ*] sraṣṭā svaya<ref t="1:53-4"/>bhūstata[ḥ |*] jajñe

mānasa(|)sūnuratririti yastasmānmuneratritassomo vaṃśaka-</de></hi>

<hi>[3.] <de>rasmudhāṃśurudita[ḥ*] śrīkaṇṭhacūḍāmaṇiḥ [|| 1*]

tasmādabhūtsudhāsūterbbudho budhanutastataḥ [|*] jātaḥ purū-</de></hi>

<hi>[4.] <de>ravā nāma cakravarttī savikramaḥ || [2*] tasmādāyustato nahuṣaḥ | tato

yayātiścakravarttī vaṃśakarttā[|] ta-</de></hi>

<hi>[5.] <de>taḥ puruḥ tato janamejayaḥ tataḥ prācīśaḥ tatassenya<ref t="1:53-5"/>yātiḥ

tato hayapatiḥ tatassārvvabhauma[ḥ*] ta-</de></hi>

<hi>[6.] <de>to jayasenaḥ tato mahābhaumaḥ tasmādaiśānakaḥ tataḥ krodhānanaḥ tato

devakiḥ tasmādr̥bhu-</de></hi>

<hi>[7.] <de>kaḥ tasmādr̥kṣakaḥ tato mativarassatrayāgayājī sarasvatīnadīnāthaḥ tataḥ

kātyā-</de></hi>

<hi>[8.] <de>yanaḥ tato nīlaḥ tato duṣyaṃtaḥ tatsutaḥ (|) gaṃgāyamuna[ā*]tīrayadavi<ref t="1:53-6"/>cchinnānnidhāya yū-</de></hi>

<hi>[9.] <de>pān kramaśaḥ kr̥tvā tathāśvamedhannāma mahākarmma bharata iti yolabhata |

tato bharatādbhvama-</de></hi>

<hi>[10.] <de>nyuḥ | tato hastī tato virocanaḥ | tasmādajamilaḥ<ref t="1:53-7"/>

tatassaṃvaraṇaḥ tatassudhanvā [|] tataḥ parikṣi-</de></hi>

<hi>[11.] <de>t tato bhīmasana<ref t="1:53-8"/>stataḥ pradīpanaḥ tataśśaṃtanuḥ tato

vicitravīryya[ḥ] tataḥ pāṇḍurājaḥ ta-</de></hi>

<hi>[12.] <de>taḥ pāṇḍavāḥ | yenādāhi vijitya kāṇḍava<ref t="1:53-9"/>maṭho

gāṇḍīvinā vajriṇaṃ yuddhe pāśupatāstrama-</de></hi>

<hi>[13.] <de>[ndha]karipoścālābhi daityān bahūn [|*] iṃdrārddhāsanamadhyarohi jayinā yat

kālikeyādi-</de></hi>

<h1>PLATE IIa.</h1>

<hi>[14.] <de>kān hatvā svera<ref t="1:53-10"/>makāri vaṃśavipinaśchedaḥ<ref t="1:53-11"/>

kurūṇāṃ vibhoḥ | [3*] tatorjjunādabhimanyuḥ tataḥ parikṣit</de></hi>

<hi>[15.] <de>tato(ḥ) janamejayaḥ tataḥ kṣemukaḥ tato naravāhanaḥ tataśśatānīkaḥ

tasmādudayanaḥ tataḥprabhr̥-</de></hi>

<hi>[16.] <de>tiṣvavicchinnasaṃtānapva<ref t="1:53-12"/>yodhyāsiṃhāsanāsīneṣvekānnaṣaṣṭicakravarttiṣu gateṣu tadvaṃśyo

vija-</de></hi>

<hi>[17.] <de>yādityo nāma rājā [|] vijigīṣayā dakṣiṇāpatha<ref t="1:53-13"/> gatvā

trilocanapallavamadhikṣipya daivadurīhayā</de></hi>

<hi>[18.] <de>lokāṃtaramagamat | tasmin saṃkule purohitena vr̥ddhāmātyaiśca

sārddhamaṃtarvvatī tasya mahādevī</de></hi>

<hi>[19.] <de>muḍi<ref t="1:53-14"/>vemunāmāgrahāramupagamya tadvāstavyena

viṣṇubhaṭṭasomayājinā mahāmuni-</de></hi>

<hi>[20.] <de>prabhāvena<ref t="1:53-15"/> duhitr̥nirvviśeṣamabhirakṣitā satī

viṣṇuvarddhanannaṃdanamasūta [|*] sā ta-</de></hi>

<hi>[21.] <de>sya kumārakasya mānavyasagotrahārītiputradviṃpakṣa<ref t="1:53-16"/>gotrakramocitāni karmmā-</de></hi>

<hi>[22.] <de>ṇi kārayitvā tamavarddhayat | sa ca mātrā viditavr̥ttāṃtassannirggatya

calukyagirau naṃdā<ref t="1:53-17"/> bha-</de><pb n="1:54"/></hi>

<hi>[23.] <de>gavatīṃ gaurīmārādhya kumāranārāyaṇamātr̥gaṇāṃśca saṃtarppya

śvetātapatraikaśaṃkhapaṃca-</de></hi>

<hi>[24.] <de>mahāśabdapāliketanapratiḍakka<ref t="1:54-1"/>varāhalāṃcchanapiṃccha<ref t="1:54-2"/>kuṃtasiṃhāsanamakaratoraṇakanakadaṇḍagaṃ-</de></hi>

<hi>[25.] <de>gāyamunādīni svarula<ref t="1:54-3"/>kramāgatāni nikṣiptānīva

sāmrājyacihrāni samādāya kaḍaṃbagaṃgādibhū-</de></hi>

<hi>[26.] <de>mipānnirjjitya satu<ref t="1:54-4"/>narmmadāmadhyaṃ sārddhasaptalakṣaṃ

dakṣiṇāpathaṃ pālayāmāsa | tasyāsīdvija-</de></hi>

<h1>PLATE IIb.</h1>

<hi>[27.] <de>yādityo viṣṇuvarddhanabhūpateḥ [|*] pallavānvayajātāyā mahādevyāśca

naṃdana[ḥ] | [4*] tatsutaḥ</de></hi>

<hi>[28.] <de>pulakeśivallabham<ref t="1:54-5"/> tatputraḥ kīrttivarmmā tasya tanayeḥ svasti

śrīmatāṃ sakalabhuvanasaṃ-</de></hi>

<hi>[29.] <de>stūyamānamānavyasagotrāṇāṃ hārītiputrāṇāṃ

kau[śikī]varaprasādalabdharājyānā[mmā]-</de></hi>

<hi>[30.] <de>tr̥gaṇaparipālitānāṃ svāmimahāsenapādānudhyātānāṃ

bhagavannārāyaṇaprasādasamā-</de></hi>

<hi>[31.] <de>sāditavaravarāhalācchane<ref t="1:54-6"/>kṣaṇakṣaṇavaśikr̥tā<ref t="1:54-7"/>rātimaṇḍalānāmaśvamedhāvabhr̥thasnānapa-</de></hi>

<hi>[32.] <de>vitrīkr̥tavapuṣāṃ cālukyānāṃ

kulamalaṃkariṣṇossatyāśrayavallabheṃdrasya bhrā-</de></hi>

<hi>[33.] <de>tā kubjaviṣṇuvarddhanoṣṭādaśa varṣāṇi vaṃgī<ref t="1:54-8"/>deśamapālayat tadātmajo jayasi-</de><ref t="1:54-9"/></hi>

<hi>[34.] <de>havallabhastrayastriṃśatam | tadanuja idra<ref t="1:54-10"/>rājassapta dināni |

tatsuto viṣṇuvarddhano nava va-</de></hi>

<hi>[35.] <de>rṣāṇi | tatsūnurmmagiyuvarājaḥ paṃcaviṃśatim tatputro jayasiṃhastrayodaśa

tadavarajaḥ</de></hi>

<hi>[36.] <de>kokkiliṣṣaṇmāsān tasya jyeṣṭho bhrātā viṣṇuvarddhanastamuccāṭya

saptatriṃśatam tatputro vija-</de></hi>

<hi>[37.] <de>yādityabhaṭṭārakoṣṭādaśa | tattanujo viṣṇuvarddhana[ḥ*] ṣaṭtriṃśatam

tatsuto nareṃdramr̥garājoṣṭā-</de></hi>

<hi>[38.] <de>catvāriṃśataṃ tatsutaḥ kaliviṣṇuvarddhanoddhyarddhavarṣa tatsuto

guṇagāṃkavijayādityaścatuśca-</de></hi>

<hi>[39.] <de>tvāriṃśatam tadbhrāturvvikramādityasya tanayaścālukyabhīmastriṃśatam |

tatsutaḥ kollabhigaṇḍa-</de></hi>

<h1>PLATE IIIa.</h1>

<hi>[40.] <de>vijayādityaṣṣaṇmāsān | tatsutommarājassapta varṣāṇi | tatsutaṃ

vijayādityaṃ bālamu-</de></hi>

<hi>[41.] <de>ccāṭya tāḍape<ref t="1:54-11"/> māsamekam | taṃ jitvā cālukyabhīmasuto

vikramāditya ekādaśa māsān</de></hi>

<hi>[42.] <de>tattāḍaparājasuto yuddhamallassapta varṣāṇi | tamuccāṭya

deśādammarājānujo rājabhī-</de></hi>

<hi>[43.] <de>maḥ dvādaśa varṣāṇi tatsūnurammarājaḥ paṃcaviṃśatiṃ | tasya

dvemāturo<ref t="1:54-12"/> dānanr̥pastrīṇi va-</de></hi>

<hi>[44.] <de>rṣāṇi taṃtassapta<ref t="1:54-13"/>viṃśativarṣāṇi daivadurīhayā

veṃgīmahiranāyikābhavat | tato dāna[ā*]rṇṇavasu-</de></hi>

<hi>[45.] <de>ta(ā)śśaktivarmmabhūpatirdvādaśa varṣāṇi samarakṣadurvvi<ref t="1:54-14"/>

[|*] tatastadanujassapta vatsarān bhūtavatsalaḥ |</de></hi>

<hi>[46.] <de>vimalādityabhūpālaḥ pālayāmāsa medīnīm<ref t="1:54-15"/> | [5*] tattanayo

nayaśālī jayalakṣmīdhā-</de></hi>

<hi>[47.] <de>ma rājarājanaredra<ref t="1:54-16"/>ścatvāriṃśatamabdānekaṃ ca

punarmmahīmapālayadakhilāṃ | yo</de></hi>

<hi>[48.] <de>rūpaṇa<ref t="1:54-17"/> ma(bha)nobhavaṃ viśadayā kāṃtyā kalānānnidhiṃ

bhogenāpi puraṃdaraṃ vipulayā lakṣmyā</de></hi>

<hi>[49.] <de>ca lakṣmīdharaṃ [|*] bhīmaṃ bhīmaparākrameṇa vihasan bhāti sma

bhāsvadyaśā[ḥ*] śrīmatsomakuleka-</de><ref t="1:54-18"/></hi>

<hi>[50.] <de>bhūṣaṇamaṇirddīnaikaciṃtāmaṇiḥ [|| 6*] tasyāsīdapakalmaṣā

sucaritairammaṃganāmrā bhuvi pra-</de><pb n="1:55"/></hi>

<hi>[51.] <de>khyātā śubhalakṣaṇaikavasatirddevī jagatpāvanī | yā jahroriva jāhravī

himavato gaurīva la-</de></hi>

<hi>[52.] <de>kṣmīriva kṣīrodāddivaseśavaṃśatilakādrājeṃdracoḍādabhūt | [7*]

putrastayorabhavadapratighā-</de></hi>

<h1>PLATE IIIb.</h1>

<hi>[53.] <de>taśaktiniśśeṣitārinivaho mahanīyakīrttiḥ | gaṃgādharādrisutayoriva

kārttikeyo rājeṃdra-</de></hi>

<hi>[54.] <de>coḍa iti rājakulapradīpaḥ | [8*] bhāsāmunnatihetuṃ pradhamaṃ<ref t="1:55-1"/>

veṃgīśvaratvamadhyāsya [|*] yastejasā</de></hi>

<hi>[55.] <de>digaṃtānākramadudayaṃ sahasraraśmiriva || [9*]

udyañcaṇḍatarapratāpadahanapluṣṭākhiladve-</de></hi>

<hi>[56.] <de>ṣiṇā sarvvān keralapāṇḍyakuṃtalamukhān nirjjitya deśān kramāt [|*]

ājñā mauliṣu bhūbhr̥tāṃ</de></hi>

<hi>[57.] <de>bhayarujā citteṣu durmmedhasāṃ kīrttidikṣu<ref t="1:55-2"/>

sudhāṃśudhāmadhavalā yenārppitojjr̥ṃbhate | [10*] bho-</de></hi>

<hi>[58.] <de>gīśābhīlabhāga<ref t="1:55-3"/>pratibhayabhujanirbbhatsanā<ref t="1:55-4"/>tyaṃtabibhyannānābhūpālalokaprahi-</de></hi>

<hi>[59.] <de>tabahuvidhānargdhyaratnābhirāmam [|*] dhatte mauliṃ parārddhyo mahati nr̥pakule

yaḥ kulo-</de></hi>

<hi>[60.] <de>ttuṃgadevo deveṃdratvādanūne surapatimahimā coḍarājyebhiṣiktaḥ | [11*]

hastabhrājitaśaṃ-</de></hi>

<hi>[61.] <de>khacakrajalajaṃ yaṃ rājanārāyaṇaṃ loka stauti sa

sūryyavaṃśatilakādrājeṃdradevārṇṇavā-</de></hi>

<hi>[62.] <de>t [|*] saṃbhūtāmmadhurāṃtakīti viditānnāmrāpageṇa<ref t="1:55-5"/> svayaṃ

lakṣmīmudvahati sma lokamahītā</de><ref t="1:55-6"/></hi>

<hi>[63.] <de>devīṃ caritronnatām | [12*] gāṃgaughā iva nirmmalāḥ kr̥tatamodhvaṃsā

dineśā iva kṣoṇīdhrā iva</de></hi>

<hi>[64.] <de>bhūbharaśrema<ref t="1:55-7"/>sahā jātāstayostūnavaḥ [|*] tanmadhye

nayavikramaikanilaya<ref t="1:55-8"/> śrīrājarājaṃ</de></hi>

<hi>[65.] <de>prati premnā<ref t="1:55-9"/> vācamimāmavocata pitā sarvvorvvarādhīśva[ra]ḥ |

[13*] mayā veṃgīmahīrā-</de></hi>

<h1>PLATE IVa.</h1>

<hi>[66.] <de>jyaṃ coḍarājyābhilāṣiṇā [|*] matpitr̥vye purā nyastaṃ

vijayādityabhūbhuji | [14*] sa ca paca-</de></hi>

<hi>[67.] <de>daśābdāni paṃcānanaparākramaḥ [|*] mahīṃ rakṣanmahīnātho divaṃ devopamo

gataḥ | [15*] ityuktvā tā-</de></hi>

<hi>[68.] <de>ndhuraṃ dattāṃ guruṇā cakravarttinā [|*] aniṣṭatadviyogopi vinito<ref t="1:55-10"/> vahati sma saḥ | [16*] śrīpādasevāsu-</de></hi>

<hi>[69.] <de>khato gurūṇānna jātu rājyaṃ sukhamityavekṣya [|*] saṃrakṣya

veṃgībhuvamekamabdam bhūyassa pitro-</de></hi>

<hi>[70.] <de>ragamatsamīpam | [17*] tadanujamadha<ref t="1:55-11"/> dhīraṃ vīracoḍaṃ

kumāraṃ guṇamiva tanubaddhaṃ vikramaṃ cakra-</de></hi>

<hi>[71.] <de>varttī [|*] udayamiva ravistvaṃ prāpya veṃgīśvatatvaṃ<ref t="1:55-12"/> vitanu

śirasi pādaṃ bhūbhr̥tāmityavo-</de></hi>

<hi>[72.] <de>cat | [18*] ityāśiṣaṃ samadhigamya nr̥pādavavadhyām<ref t="1:55-13"/>

devyāstadhāgra<ref t="1:55-14"/>janr̥padvitayāt</de></hi>

<hi>[73.] <de>krameṇa [|*] ānamya tānavanatovarajaiḥ kumāra[ḥ*] sr̥ṣṭa[ḥ*]

svadeśagamanāya sa taiḥ kathaṃcit | [19*]<lb/>śatrudhvāṃ-</de></hi>

<hi>[74.] <de>tamapāsya rājanikarānācchādya dhāmrāparān durvvr̥ttānvinivartya

bhūkarolinīṃ<ref t="1:55-15"/> kr̥tvā tadhā<ref t="1:55-16"/> naṃdinī[m |*] ā-</de></hi>

<hi>[75.] <de>rūḍho ja[bha]nātha<ref t="1:55-17"/>nāmanagarīharmmyodayādriṃ

vibhurvvegībhūtalabhūṣaṇaṃ nr̥pasuto bālārkka-</de></hi>

<hi>[76.] <de>biṃbadyutiḥ | [20*] śākābde śaśikhadva[yeṃ]dugaṇite siṃhādhirūḍe<ref t="1:55-18"/> khau caṃdre vr̥ddhimati trayodaśati-</de></hi>

<hi>[77.] <de>dhau<ref t="1:55-19"/> vāre gurorvvr̥ścike [|*] lagretha śravaṇe

samastajagatīrājyābhiṣi[kto mudā] lokasyodva-</de></hi>

<hi>[78.] <de>hati sma paṭṭamanagha[ḥ] śrīvīracoḍo nr̥paḥ | [21*] sa

sarvvalokā[śrayaśrī]viṣṇuvarddhanamahārā-</de><pb n="1:56"/></hi>

<h1>PLATE IVb.</h1>

<hi>[79.] <de>jādhirājo rājaparameśvaraḥ paramamāheśvaraparamabhaṭṭārakaḥ

paramabra[hmaṇyaśrīvīra]coḍadevaḥ gudda-</de></hi>

<hi>[80.] <de>vāṭiviṣayanivāsino rāṣṭrakūṭapramukhān kuṭuṃbinassarvvān samāhūya

[maṃ]tripurohitasenāpa-</de></hi>

<hi>[81.] <de>tiyuvarājadauvārikasamakṣamitthamājñāpayati | yadhā<ref t="1:56-1"/> | pāvane

brahmavaṃśebhūtparamāh<ch/>ādadaśanaḥ<ref t="1:56-2"/> [|*]</de></hi>

<hi>[82.] <de>munīṃdro mudgalo nāma kṣīroda iva caṃdramāḥ | [22*] yenātakyā<ref t="1:56-3"/>nubhāvena samāhūte divākare [|*] yasya ya-</de></hi>

<hi>[83.] <de>ṣṭissamādiṣṭā raviceṣṭāmaceṣṭata | [23*] āsītpavitracāritrastadnotre

gotravarddhanaḥ [|*] diśo nijaya-<lb break="no"/>śodhāmnā dyo-</de></hi>

<hi>[84.] <de>tayan potanāhvayaḥ | [24*] guṇādhiko guṇajñena rājarājādhipena yaḥ [|*]

rājarājabrahmamahārājanāmrā</de></hi>

<hi>[85.] <de>stuto mudā | [25*] tasya puṇyanidheḥ patnī kannamāṃbā jagannutā [|*]

atrerivānasūyāsīdanasūya[ā*]-</de></hi>

<hi>[86.] <de>guṇonnatā | [26*] sutamiva vasudevāddevakī vāsudevaṃ guhamiva girikanyā

naṃdanaṃ caṃdramauleḥ [|*]</de></hi>

<hi>[87.] <de>atha tanayamasūta śrinidhiṃ<ref t="1:56-4"/> sā ca

tasmādakhilavibudhasaṃghairīḍitammeḍamāryyam [|| 27*] uddāmadhā-</de></hi>

<hi>[88.] <de>mavimalīkr̥tadigvibhāge nityodayasthitimati pravikāsipadma<ref t="1:56-5"/> [|*]

yatrodite nikhilabandhukulāni lakṣmīra-</de></hi>

<hi>[89.] <de>dhyāsta vārijavanāni vivasvatīva | [28*] yasminnāśrīta<ref t="1:56-6"/>vatsale

kr̥tayugācāraikadhīre sthitiṃ bibhrāṇā<lb/>guṇaratnabhū-</de></hi>

<hi>[90.] <de>ṣaṇa iti prakhyātanāmni svayaṃ [|*] satyatyāgaparākramaprabhr̥tayassaṃbhūya

sarvve guṇā varddhate</de></hi>

<hi>[91.] <de>guṇarāśilopanipuṇaṃ nirjjitya kālaṃ kalim | [29*] dhiro<ref t="1:56-7"/>

nityānurakto dr̥ḍa<ref t="1:56-8"/>niśitamatirbrahmavaṃśapradīpo</de></hi>

<hi>[92.] <de>lakṣmībhūriddhatejā nayavinayanidhiśśāstraśastrapravīṇaḥ [|*]

mānyaśśeleṃdra<ref t="1:56-9"/>sārasthira iti ca mayā sāda-</de></hi>

<hi>[93.] <de>raṃ saprasādaṃ senā<ref t="1:56-10"/>patyebhiṣikto vahati janamude

paṭṭamāropitaṃ yaḥ | [30*] śuśrūṣayā gurujanaṃ-</de><ref t="1:56-11"/></hi>

<h1>PLATE Va.</h1>

<hi>[94.] <de>ccaritena lokammā[nena ba]ndhujanamiṣṭadhanena śiṣṭān [|*] yo

māmma[dīya]ni[khi]la[kṣi]tirājyabhāra-<lb break="no"/>kṣāṃtyābhinaṃda-</de></hi>

<hi>[95.] <de>yati bhakti<ref t="1:56-12"/>bhareṇa śau[riṃ] [|| 31*] [yasya]

prāṃgaṇabhūmiṣu pratidinaṃ prakṣālyamānāmitakṣoṇīdevasamūhapādha-<ref t="1:56-13"/><lb/>vigaladvāripra-</de></hi>

<hi>[96.] <de>vāhaiśśubhaiḥ [|*] śaśva[nmārggasa]hasrapūribhiraho gaṃgāpravāhā jitā

deveṣvanyatamasya pādagalitā mārggatrayā-<lb break="no"/>yāsitā[ḥ || 32*]</de></hi>

<hi>[97.] <de>| dākṣārāme<ref t="1:56-14"/> pāvane puṇyabhājā puṇyakṣetre

pīdhapuryyāṃ<ref t="1:56-15"/> ca yena [|*] bhoktuṃ prītyā pratyahaṃ<ref t="1:56-16"/>

brāhmaṇānāmā-<lb break="no"/>kalpāṃttaṃ kalpi-</de></hi>

<hi>[98.] <de>taṃ satrayugmaṃ | [33*]

cellūrunāmaprathitābhirāmaśiṣṭāgrahārottaradigvibhāge [|*] mahattaṭākaṃ<ref t="1:56-17"/>mmadhurāṃbupūrṇṇama-</de></hi>

<hi>[99.] <de>cīkaradyaḥ karuṇārasātmā | [34*]

viprairagastyapratimairasaṃkhyairnnityopabhogyena śaśiprabheṇa [|*] yadvāriṇā-<lb break="no"/>bdhiṃ hasatīva bhū-</de></hi>

<hi>[100.] <de>yo niśśeṣapītaṃ kalaśodbhavena | [35*] mahaujasā tena mahāmahimnā grāmasya

tasyāparadigvibhāge [|*]<lb/>nirmmāpitaṃ dharmma-</de><pb n="1:57"/></hi>

<hi>[101.] <de>parāyaṇena viṣṇogr̥haṃ<ref t="1:57-1"/> vaiṣṇavapuṃgavaina | [36*]

samunnate caṃdramarīcigaure lakṣmīnivāse nayanābhirāme [|*]</de></hi>

<hi>[102.] <de>tatrāvirāsītsvayameve<ref t="1:57-3"/> devo

lakṣmīpatirllakṣitaśaṃkhacakra[ḥ*] | [37*] tasmai śrīviṣṇubhaṭṭārakāya pratyahaṃ

caruba-</de></hi>

<hi>[103.] <de>lipūjārtthaṃ khaṇḍaspudīta<ref t="1:57-4"/>navakarmmārtthaṃ ca

bhavadviṣaye</de>[ <de>kolā</de>ṟu <de>nāma grāmassarvvakaraparihāreṇa</de>]</hi>

<hi>[104.] <de>[devabhogīkr̥tya udakapūrvvakaṃ datta iti viditamastu vaḥ asya grāmasya

sīmānaḥ pūrvvataḥ ku]</de></hi>

<hi>[105 to 108 are illegible.]</hi>

<hi>[109.] * * * * * * * * * * <de>sīmā || asyopari na kenacidba[ā*]dhā ka[rttavyā | yaḥ

karo]ti sa</de></hi>

<h1>PLATE Vb.</h1>

<hi>[110.] <de>paṃcamahāpātakayukto bhavati | tathā coktaṃ bhagavatā vyāsena | svadattāṃ

paradattā<ref t="1:57-5"/> [vā yo hare]ta va-</de></hi>

<hi>[111.] <de>sundharāṃ [|*] ṣaṣṭiṃ varṣasahasrāṇi viṣṭhāyāṃ jāyate krimiḥ |

gāmekāṃ svarṇṇamekaṃ vā [bhūmerapyeka]maṃgu-</de></hi>

<hi>[112.] <de>laṃ | harannarakamāpnoti yāvadābhūtasaṃplavaṃ | bahubhirvvasudhā dattā

bahubhi[ścānupā]litā | yasya</de></hi>

<hi>[113.] <de>yasya yadā bhūmistasya tasya tadā phalaṃ | śrīvijayarājyasaṃvatsare

ekaviṃśe dattasyāsya</de></hi>

<hi>[114.] <de>śāsanasyājñaptiḥ paṃca pradhānāḥ kāvyakarttā viddayabhaṭṭaḥ lekhakaḥ

pennācāriḥ ||</de></hi>

<h1>TRANSLATION.</h1>

(Verse 1.) From the lotus-flower, (which rose) from the navel of the abode of

Śrī, the<lb/>supreme spirit, the great lord Nārāyaṇa (Vishṇu), there was born

Svayaṁbhū (Brahman),<lb/>the creator of the world. From him there sprang a spiritual son,

called Atri. From this<lb/>saint Atri there arose Soma, the founder of a race, the

nectar-rayed, the crest-jewel of<lb/>Śrīkaṇṭha (Śiva).

(Verse 2.) From this producer of nectar there sprang Budha, who was praised by

the<lb/>wise. From him there was begot a valorous emperor called Purūravas.

(Line 4.) From him (came) Āyu; from him Nahusha; from him the

emperor Yayāti,<lb/>the founder of a race; from him Puru; from him

Janamejaya; from him Prāchīśa; from<lb/>him Sainyayāti; from him

Hayapati; from him Sārvabhauma; from him Jayasena;<lb/>from him

Mahābhauma; from him Aiśānaka; from him Krodhānana; from

him<lb/>Devaki; from him Ṛibhuka; from him Ṛikshaka; from him

Mativara, the performer<lb/>of great sacrifices and lord of the Sarasvatī river;

from him Kātyāyana; from him Nīla;<lb/>from him Dushyanta. His son

was he who, having placed sacrificial posts in an uninter-<lb break="no"/>rupted line on the banks

of the Gaṅgā and Yamunā, and having successively performed<lb/>the great rite

(called) horse-sacrifice, obtained the name of Bharata. From this

Bharata<lb/>(came) Bhūmanyu; from him Hastin; from him

Virochana; from him Ajamīḷha; from<lb/>him Saṁvaraṇa; from him

Sudhanvan; from him Parikshit; from him Bhīmasena;<lb/>from him

Pradīpana; from him Śaṁtanu; from him Vichitravīrya; from him

Pāṇḍu-<lb break="no"/>rāja; from him the Pāṇḍavas.

(Verse 3.) (From) that victorious bearer of (the bow) gāṇḍīva, who,

having conquered<lb/>(Indra) the bearer of the thunderbolt, burnt the hermitage in the

Khāṇḍava (forest), who<lb/>acquired the weapon of Paśupati (Śiva) in battle from

(Śiva) the enemy of Andhaka, who,<lb/>having killed Kālikeya and many other Daityas,

partook of one half of Indra's throne, and<lb/>who wilfully destroyed the forest-like race of the

lord of the Kurus;——<pb n="1:58"/>

(Line 14.) From that Arjuna (came) Abhimanyu; from him

Parikshit; from him<lb/>Janamejaya; from him Kshemuka; from him

Naravāhana; from him Śatānīka; from<lb/>him Udayana. When,

commencing with him, fifty-nine emperors, whose succession was<lb/>uninterrupted, and who sat on

the throne of Ayodhyā, had passed away, a king of this race,<lb/>Vijayāditya by

name, went to the Dekhan (Dakshiṇāpatha), in order to conquer (it) and<lb/>attacked

Trilochana-Pallava, (but) through ill-luck he went to another world.

During<lb/>this battle, his great queen, who was pregnant, reached together with the

family-priest<lb/>and the old ministers an agrahāra called Muḍivemu, and, being

protected like a daughter<lb/>by Vishṇubhaṭṭa-somayājin, a great ascetic, who dwelt

there, she gave birth to a son,<lb/>Vishṇuvardhana. She brought him up, having caused to

be performed for this prince the<lb/>rites, which were suitable to (his) descent from the

double gotra of those, who belonged to the<lb/>gotra of the Mānavyas and

were the sons of Hāritī.<ref t="1:58-1"/> And he, having been told

the<lb/>(above-mentioned) events by his mother, went forth, worshipped Nandā, the

blessed Gaurī,<lb/>on the Chalukya mountain, appeased Kumāra (Skanda),

Nārāyaṇa (Vishṇu) and the<lb/>assemblage of (divine) mothers, assumed the

insignia of sovereignty which had descended (to<lb/>him) by the succession of his race,

(but) which had been, as it were, laid aside, (viz.) the white<lb/>parasol, the

single conch, the five mahāśabdas, the flags in rows,<ref t="1:58-2"/> the

pratiḍhakkā (drum), the<lb/>sign of the boar, the peacock's tail, the spear, the throne,

the arch (in the shape) of a<lb/>makara,<ref t="1:58-3"/> the golden sceptre, (the

signs of) the Gaṅgā and Yamunā, etc., conquered

the<lb/>Kaḍamba, the Gaṅga and other princes, and ruled over the Dekhan

(Dakshiṇāpatha),<lb/>(which is situated) between the bridge (of Rāma) and the

(river) Narmadā (and the revenue<lb/>from which amounts to) seven and a

half lakshas.<ref t="1:58-4"/>

(Verse 4.) The son of this king Vishṇuvardhana and of (his) great queen,

who was<lb/>born from the Pallava race, was Vijayāditya.

(Line 27.) His son was Pulakeśi-Vallabha. His son was Kīrtivarman.

His<lb/>son,——Hail! Kubja-Vishṇuvardhana, the brother of

Satyāśraya-Vallabhendra, who<lb/>adorned the race of the glorious Chālukyas,

etc.,<ref t="1:58-5"/> ruled for eighteen years over the<lb/>country of Veṅgī;

his son Jayasiṁha-Vallabha for thirty-three (years); his younger<lb/>brother

Indra-rāja for seven days; his son Vishṇuvardhana for nine years; his

son<lb/>Maṅgi-yuvarāja for twenty-five (years); his son Jayasiṁha for

thirteen (years); his<lb/>younger brother Kokkili for six months; his elder brother

Vishṇuvardhana, having<lb/>expelled him, for thirty-seven (years); his son

Vijayāditya-bhaṭṭāraka for eighteen<lb/>(years); his son

Vishṇuvardhana for thirty-six (years); his son

Narendra-mr̥garāja<lb/>for forty-eight (years); his son

Kali-Vishṇuvardhana for one and a half years; his

son<lb/>Guṇagāṅka-Vijayāditya for forty-four (years);

Chālukya-Bhīma, the son of his<lb/>brother Vikramāditya, for thirty

(years); his son Kollabhigaṇḍa-Vijayāditya for six<lb/>months; his son

Amma-rāja for seven years; having expelled his infant son

Vijayāditya,<lb/>Tāḍapa (ruled) for one month; having conquered him,

Vikramāditya, the son of<lb/>Chālukya-Bhīma, (ruled) for eleven months;

then Yuddhamalla, the son of Tāḍapa-<lb break="no"/>rāja, for seven years;

having expelled him from the country, Rāja-Bhīma, the younger<pb n="1:59"/><lb/>brother

of Amma-rāja, (ruled) for twelve years; his son Amma-rāja for

twenty-five<lb/>(years); Dāna-nr̥pa, his brother from a different mother, for

three years. Then the<lb/>country of Veṅgī was through ill-luck without a ruler for

twenty-seven years. Then king<lb/>Śaktivarman, the son of Dānārṇava, ruled

over the earth for twelve years.

(Verse 5.) Then his younger brother, king Vimalāditya, who was kind to

(all)<lb/>beings, ruled over the earth for seven years.

(Line 46.) His son, king Rājarāja, who possessed political wisdom, and who was

the<lb/>abode of the goddess of victory, ruled over the whole earth for forty-one years.

(Verse 6.) He whose fame was brilliant, who was the only jewel which adorned

the<lb/>glorious race of the moon, and who was the only jewel which fulfilled the desires of

the<lb/>distressed, surpassed Cupid by his beauty, the moon by his pure splendour,

Puraṁdara<lb/>(Indra) by his possessions, (Vishṇu) the bearer of Lakshmī by his

great prosperity, and<lb/>Bhīma by his terrible power.

(Verse 7.) He had a spotless queen, Ammaṅga by name, who was famed on earth

by<lb/>her good deeds, who was the only abode of lucky marks, who purified the world, and

who<lb/>sprang from Rājendra-Choḍa, the ornament of the race of the sun, just as Gaṅgā

from<lb/>Jahnu, Gaurī from Himavat and Lakshmī from the milk-ocean.

(Verse 8.) Just as (Śiva) the bearer of Gaṅgā and (Pārvatī) the

daughter of the moun-<lb break="no"/>tain had a son called Kārttikeya, these two had a son called

Rājendra-Choḍa, who<lb/>annihilated the multitude of his enemies by his irresistible

power, whose fame was worthy<lb/>of praise, and who was the light of the warrior-caste.<ref t="1:59-1"/>

(Verse 9.) Having at first occupied the throne of Veṅgī, (which became)

the cause of the<lb/>rising of (his) splendour, just as the sun at morn occupies the eastern

mountain, he conquered<lb/>(all) quarters with his power.

(Verse 10.) Having burnt all foes with the rising and fierce fire of his valour,

and<lb/>having successively conquered Kerala, Pāṇḍya, Kuntala and all other countries,

he<lb/>placed his commands on the heads of princes, the pain of fear in the hearts of fools and

his<lb/>fame, which was as white as the rays of the moon, in (all) quarters.

(Verse 11.) Kulottuṅga-deva, the most eminent of the great warrior-caste,

whose<lb/>might resembled that of the king of the gods (Indra), was anointed to the

Choḍa king-<lb break="no"/>dom, which was not inferior to the kingdom of the gods, and

put on the tiara, embellished<lb/>with invaluable gems of many kinds, which had been sent by

various kings, who were<lb/>exceedingly afraid of the threatening of his arms, which were as

formidable as the terrible<lb/>coils of the serpent-king.

(Verse 12.) He in whose hands the conch, the discus and the lotus were shining,

and<lb/>whom (therefore) the world praised as Rājanārāyaṇa (i.e., a Vishṇu

among kings), married<lb/>(as it were) Lakshmī (the wife of Vishṇu) herself,

who was known by her other name, viz.,<lb/>Madhurāntakī, and who (just as the

goddess Lakshmī) from the ocean, arose from Rājen-<lb break="no"/>dra-deva, the

ornament of the race of the sun, a queen who was praised in the world and<lb/>exalted by her

deeds.

(Verse 13.) To these two there were born (seven) sons, who were as pure as the

(seven)<lb/>streams of the Gaṅgā, who, like the (seven) Ādityas, had destroyed the

darkness (of sin), and<lb/>who, like the (seven) mountains, were able (to

undergo) the fatigue of supporting the earth.<pb n="1:60"/><lb/>To (one) among these,

the illustrious Rājarāja, who was the joint abode of polity and valour,<lb/>(his)

father, the lord of the whole earth, affectionately addressed the following speech:——

(Verse 14.) “Being desirous of the Choḍa kingdom, I formerly conferred the

kingdom<lb/>of the country of Veṅgī on my paternal uncle, king

Vijayāditya.”

(Verse 15.) “Having ruled over the country for fifteen years, this god-like prince,

who<lb/>resembled the five-faced (Śiva) in power, has gone to heaven.”

(Verse 16.) This obedient one (viz., Rājarāja) took up that burden, (viz.,

the kingdom of<lb/>Veṅgī,) which the emperor, (his) father, gave him with these

words, though he did not like<lb/>the separation from him.

(Verse 17.) “The kingdom is not such a pleasure as the worship of the illustrious

feet<lb/>of the elders”; considering thus, he returned to his parents, after having ruled over

the<lb/>country of Veṅgī for one year.

(Verse 18.) Then the emperor spoke to his (viz., Rājarāja's) younger brother,

the brave<lb/>prince Vīra-Choḍa, who seemed to be an incarnation of the quality

(of) valour: “Having<lb/>ascended the throne of Veṅgī, place thy feet on the

heads of (other) kings, just as the sun,<lb/>having ascended the eastern mountain, places

his rays on the peaks of (other) mountains.”

(Verse 19.) Thus having successively obtained the powerful blessing of the king,

of<lb/>the queen and of his two elder brothers, having bowed to these and having been bowed

to<lb/>by his younger brothers,<ref t="1:60-1"/> the prince was with difficulty prevailed upon by

them to start for<lb/>his country.

(Verse 20.) Having driven away his enemies, having eclipsed with his splendour

the<lb/>other crowds of kings, having stopped the wicked and having made the earth rejoice,

the<lb/>lord, the ornament of the country of Veṅgī, the king's son ascended (his)

palace in the town<lb/>called Jaganātha, resembling the disk of the morning-sun, who,

having driven away the<lb/>darkness, having eclipsed with his splendour the other crowds of

stars,<ref t="1:60-2"/> having stopped the<lb/>wicked, and having made the lotus-group blossom,

ascends the eastern mountain.

(Verse 21.) In the Śāka year, which is reckoned by the moon, the pair of ciphers

and<lb/>the moon, (i.e., 1001,) while the sun stood in the lion, while the moon was waxing,

on the<lb/>thirteenth lunar day, on a Thursday, while the scorpion was the lagna and in

(the nakshatra)<lb/>Śravaṇa, having been anointed to the kingdom of the whole earth, the

sinless king, the<lb/>illustrious Vīra-Choḍa, joyfully put on the tiara of the

world.

(Line 78.) This asylum of the whole world, the illustrious Vishṇuvardhana, the

king<lb/>of great kings, the supreme master of kings, the devout worshipper of Maheśvara,

the<lb/>supreme lord, the most pious one, the illustrious Vīra-Choḍa-deva, having called

together<lb/>all householders, (viz.) heads of provinces, etc., who inhabit the

district of Guddavāṭi,<lb/>thus issues his commands in the presence of the ministers,

the family priest, the commander<lb/>of the army, the heir-apparent and the door-keeper:——

(Verse 22.) Just as the moon in the milk-ocean, there was in the pure race of

Brahman<lb/>a chief of ascetics, called Mudgala, whose appearance was extremely

gladdening.

(Verse 23.) When he, whose power was incomprehensible, had invited the sun, his

staff<lb/>performed the action of the sun at his command.<pb n="1:61"/>

(Verse 24.) In his gotra there was a certain Potana, whose deeds were

pure, who<lb/>made his gotra prosper and who illuminated the quarters with the splendour of

his fame.

(Verse 25.) This virtuous one was joyfully praised by the lord Rājarāja, who

knew<lb/>(how to appreciate) virtues, by the name of Rājarāja-brahma-mahārāja

(i.e., the great<lb/>king of the brāhmaṇas of Rājarāja).

(Verse 26.) Just as the wife of Atri was Anasūryā, the wife of this treasure-house

of<lb/>merit was Kannamāmbā, who was praised in the world, and who was exalted by

the<lb/>virtue of freedom from envy (anasūyā).

(Verse 27.) Just as Devakī bore from Vasudeva a son called Vāsudeva (Kr̥shṇa),

and<lb/>just as the mountain-daughter (Pārvatī) bore from the moon-crested (Śiva)

a son called<lb/>Guha, thus she bore from him a son called Meḍamārya, who was a

treasure-house of pros-<lb break="no"/>perity, and who was praised by all the assemblies of wise

men (or gods).

(Verse 28.) After he was born, prosperity dwelt on all the crowds of his relatives,

just<lb/>as on the groups of lotus-flowers at the rising of the sun; for (like the sun) he

purified the<lb/>quarters with his unrestrained splendour, was daily in the state of rising and was

possessed of<lb/>a blossoming lotus (-face).

(Verse 29.) Having conquered the kali-age which is skilled in plundering heaps

of<lb/>virtues,——all virtues, (viz.) truthfulness, liberality, prowess, etc.,

prosper, abiding jointly in<lb/>him, who is kind to refugees, who is alone constant in a conduct

(which is worthy) of the<lb/>kr̥ta-age, and who is famed by the name of

Guṇaratnabhūshaṇa (i.e., he who is adorned<lb/>with jewel-like virtues).

(Verse 30.) Because he was firm, always attached, of strong and sharp mind, a light

of<lb/>the race of Brahman, an abode of prosperity, possessed of blazing splendour, a treasure-<lb break="no"/>house of polity and modesty, skilled in sciences and in weapons, worthy of honour and

as<lb/>hard as the substance of the king of mountains, he was respectfully and graciously

anointed<lb/>by me to the dignity of a commander of the army (senāpati) and wears the tiara

which was<lb/>placed (on his head) to the delight of the people.

(Verse 31.) He delights his elders by obedience, the world by his conduct, his rela-<lb break="no"/>tions by respect, the good by the riches which they desire, myself by his patience in

bearing<lb/>my kingdom of the whole earth and Śauri (Vishṇu) by great devotion.

(Verse 32.) Ah! the auspicious streams of water, which drop from the feet of innu-<lb break="no"/>merable crowds of earth-gods (i.e., brāhmaṇas), who daily perform their

ablutions in his court-<lb break="no"/>yards, and which continually fill thousands of paths,

surpass the streams of the Gaṅgā,<lb/>which drop from the feet of one of the gods (viz.,

Vishṇu), and which are tired of their three<lb/>paths (viz., heaven, earth and

the lower world).

(Verse 33.) At holy Drākshārāma and at the sacred place of

Pīṭhapurī, this<lb/>charitable one joyfully founded two sattras for brāhmaṇas,

in order that they might daily<lb/>enjoy their meals (there) till the end of the

kalpa.

(Verse 34.) On the north side of a lovely agrahāra of good people, which is famed

by<lb/>the name of Chellūru, he whose mind is full of compassion caused to be constructed

a large<lb/>pond which is filled with sweet water.

(Verse 35.) By its water, which glitters like the moon, and which is daily enjoyed

by<lb/>numberless brāhmaṇas who resemble Agastya, this (pond) repeatedly laughs, as it

were, at<lb/>the ocean, which was completely drunk up by the pitcher-born (Agastya).

(Verse 36.) On the west side of that village, this powerful, mighty and charitable

chief<lb/>of the Vaishṇavas caused to be built a temple of Vishṇu.<pb n="1:62"/>

(Verse 37.) In this lofty (temple), which is as white as the rays of the moon,

which is<lb/>the abode of splendour (or Lakshmī) and which pleases the eye, the god

himself, who is the<lb/>husband of Lakshmī, made his appearance, his conch and discus being

distinctly visible.

(Line 102.) “Be it known to you, that to this blessed lord Vishṇu (I)

gave for the<lb/>daily (performance of) charu, bali and pūjā and for the repairs of

gaps and cracks [the village<lb/>called Kolāṟu] in your district [with

exemption from all taxes, making it the property of the<lb/>temple, with a libation of

water.]”

(Line 104.) [The boundaries of this village are:——on the east•••••]

(Line 109.) Nobody shall cause obstruction to this (grant). He who does it,

becomes<lb/>possessed of the five great sins. And the holy Vyāsa has said: [Here

follow three of the<lb/>customary imprecatory verses.]

(Line 113.) The executors (ājñapti) of this edict (śāsana), which was

given in the twenty-<lb break="no"/>first year of the glorious and victorious reign, (were)

the five ministers (pañcha pradhānāḥ).<lb/>The author of the poetry (was)

Viddaya-bhaṭṭa. The writer (was) Pennāchāri.<pb n="1:63"/>

<h1>TAMIL AND GRANTHA INSCRIPTIONS.</h1>

<h1>I.——INSCRIPTIONS AT MĀMALLAPURAM.</h1>

<h3>No. 40. ON THE SOUTH BASE OF THE SHORE TEMPLE.</h3>

This inscription is dated in the twenty-fifth year of Ko-Rājarāja-Rājakesarivar-<lb break="no"/>man, alias Rājarāja-deva. It states, that the king “built a

jewel-like hall at Kān-<lb break="no"/>daḷūr,” and then gives a list of the countries,

which he is said to have conquered. Among<lb/>them Veṅgai-nāḍu is the well-known

country of Veṅgī; Gaṅga-pāḍi and Nuḷamba-<lb break="no"/>pāḍi are found

on Mr. Rice's Map of Mysore;<ref t="1:63-1"/> Kuḍamalai-nāḍu, “the western hill-<lb break="no"/>country,” is Coorg; Kollam is Quilon; Kaliṅgam is the country

between the Godāvarī<lb/>and Mahānadī rivers; Īṛa-maṇḍalam is Ceylon;

Iraṭṭa-pāḍi is the Western Chālukyan<lb/>empire;<ref t="1:63-2"/> and the

Śer̥yas are the Pāṇḍyas. I have been unable to identify Taḍigai-<lb break="no"/>pāḍi.

Sir Walter Elliot's and Dr. Burnell's tentative lists of Choḷa kings<ref t="1:63-3"/>

contain a king<lb/>Rājarāja, who reigned from 1023 to 1064 A.D. These figures rest on

three Eastern<lb/>Chalukya grants, of which two have since been published by Mr. Fleet and

one has been<lb/>edited and translated above (No. 39). From these three grants it appears, that the

Rājarāja,<lb/>who reigned from Śaka 944 to 985, was not a Choḷa king, but a king of

Veṅgī, and that<lb/>his insertion in the list of Choḷa kings was nothing but a

mistake.

The historical portion of the subjoined inscription is almost identical with lines 166

to<lb/>173 of the large Leyden grant<ref t="1:63-4"/> and must belong to the same king. The Leyden

grant states<lb/>that Rājarāja conquered Satyāśraya (line 65). This name was

borne as a surname by no<lb/>less than six of the carlier Western Chalukya kings and was

also the name of one of the<lb/>later Western Chālukyas. From certain unpublished

inscriptions of the Tanjore Temple it<lb/>can be safely inferred, that Rājarāja-deva was

the predecessor of Rājendra-Choḷa-<lb break="no"/>deva, the enemy of the Western

Chālukya king Jayasiṁha III., who ruled from about<lb/>Śaka 944 to about

964.<ref t="1:63-5"/> Hence the Satyāśraya mentioned in the Leyden grant might

be<lb/>identified with the Western Chālukya king Satyāśraya II., who ruled

from Śaka 919 to<lb/>about 930;<ref t="1:63-6"/> and the Choḷa king Rājarāja,

who issued the large Leyden grant and the<lb/>inscriptions Nos. 40, 41 and 66 of the present

volume, with that Rājarāja of the Sūrya-<lb break="no"/>vaṁśa, whose daughter

Kūndavā was married to the Eastern Chalukya king Vimalā-<lb break="no"/>ditya,<ref t="1:63-7"/> who reigned from Śaka 937 (?) to 944. As

Rājarāja-deva boasts in his inscrip-<lb break="no"/>tions of having conquered

Veṅgai-nāḍu, the country of the Eastern Chalukyas, this<lb/>marriage was

probably a forced one and the result of his conquest of Vimalāditya.<ref t="1:63-8"/> The

<pb n="1:64"/><lb/>identification of the Rājarāja-deva of the Leyden grant and of Nos.

40, 41 and 66 with<lb/>the father of Kūndavā is confirmed by the Koṅgu

Chronicle, where some of his charities are<lb/>placed in Śaka 926.<ref t="1:64-1"/> The

Koṅgu Chronicle further suggests the probability of identify-<lb break="no"/>ing

Kāndaḷūr, where Rājarāja-deva built a hall (śālā), with

Chidambaram, as it<lb/>records that “he enlarged the temples at Chidambaram and erected

all kinds of towers,<lb/>walls, maṇḍapas, flights of steps, etc., and other matters.”

From this and the next-following inscription we learn that Māmallapuram

belonged<lb/>to Āmūr-nāḍu,<ref t="1:64-2"/> a division of Āmūr-koṭṭam,

and that the name of the Shore Temple was<lb/>Jalaśayana. The purport of the inscription

is a new division of the land of the town of<lb/>Māmallapuram, which had been agreed upon

by the citizens.

<hi>[1.] <gr>svasti śrī</gr> [||*] <ta>tirumakaḷ po-</ta></hi>

<hi>[2.] <ta>lapperu nilaccelvi[yu]</ta><gr>nta</gr><ta>ṉakke-</ta></hi>

<hi>[3.] <ta>yuri[m]ai pūṇ[ṭa]mai maṉa[kk]oḷakkā-</ta></hi>

<hi>[4.] <gr>nta</gr><ta>ḷuṟcālai kalamaṟut[taruḷi] veṅkai-</ta></hi>

<hi>[5.] <ta>nāṭuṅ[ka]ṅkapāṭiyu[nuḷa]mpapāṭiyu</ta><gr>[nta]-</gr></hi>

<hi>[6.] <ta>ṭikaipāṭiyuṅkuṭama[lai]ñāṭuṅkol-</ta></hi>

<hi>[7.] <ta>lamuṅkaliṅkamum eṇṭicai pukaḻ tara</ta></hi>

<hi>[8.] <ta>īḻamaṇṭalamum iraṭṭapāṭi eḻaraiyila-</ta></hi>

<hi>[9.] <ta>kkamu</ta><gr>nti</gr><ta>ṇṭiṟal veṉṟittaṇṭāṟko-</ta></hi>

<hi>[10.] <ta>ṇṭa taṉneḻil vaḷa[ru]ḻiyuḷellāyā-</ta></hi>

<hi>[11.] <ta>ṇṭu</ta><gr>nto</gr><ta>ḻutaka viḷaṅkum yāṇṭe ceḻi-</ta></hi>

<hi>[12.] <ta>yarai tecu koḷ</ta> <gr>śrīkorājarājarāja-</gr></hi>

<hi>[13.] <gr>kesarivarmmarā</gr><ta>ṉa</ta> <gr>śrīrājarājade</gr><ta>vaṟku

yā-</ta></hi>

<hi>[14.] <ta>ṇṭu irupattaiñcāvatu [|*] āmu[rk]ko-</ta></hi>

<hi>[15.] <ta>ṭṭam vakai ceykiṉṟa [pu]tukkuṭai-</ta></hi>

<hi>[16.] <ta>yāṉ ekatiraṉ aiyampatiṉ maṉnakara-</ta></hi>

<hi>[17.] <ta>māmallapurattu</ta> <gr>jalaśa</gr><ta>yaṉa</ta><gr>de</gr><ta>var

te-</ta></hi>

<hi>[18.] <ta>ṟkkil tiruna</ta><gr>ntā</gr><ta>vaṉatte iruk[ka] iṉna-</ta></hi>

<hi>[19.] <ta>karattu nakarattomum periḷamaiyo-</ta></hi>

<hi>[20.] <ta>mum emmilicai</ta><gr>ntu</gr> <ta>ceyta</ta> <gr>vyavastai-</gr></hi>

<hi>[21.] <ta>yāvatu [||*] emmur nirnilamum veṇṇi-</ta></hi>

<hi>[22.] <ta>lamum toṭṭanilamum kollainilamu-</ta></hi>

<hi>[23.] <ta>m iṟainilamāmacceppeṟpaṭṭatu-</ta></hi>

<hi>[25.] <ta>ppatākavum [|*] ippa[ri]cu aṭaiccu n[ā]-</ta></hi>

<hi>[26.] <ta>lu kūṟiṭṭa oru kūṟu innakarattu ka[ṭu]-</ta></hi>

<hi>[27.] <ta>mpiṭukucericcaṅkarappāṭiyā[rk]-</ta></hi>

<hi>[28.] <ta>ku irupattaiñcu maṉaikku kūṟāva-</ta></hi>

<hi>[29.] <ta>tākavum [|*] niṉṟa muṉṟu kūṟum eḻu-</ta></hi>

<hi>[30.] <ta>pattaiñcu maṉaikkiḻ [kū]ṟāvatā-</ta><pb n="1:65"/></hi>

<hi>[31.] <ta>kavum [|*] kūṟiṭṭa parice maṉaiyum nilamu-</ta></hi>

<hi>[32.] <ta>m viṟkkavum oṟṟivaikkavum</ta> <gr>dharmma-</gr></hi>

<hi>[33.] <gr>[d]ā</gr><ta>ṉañceyya peṟuvatākavum [|*] ni-</ta></hi>

<hi>[34.] <ta>lamum maṉaiyum kū[ṟaṭai]t[ta] pari[c]e</ta></hi>

<hi>[35.] <gr>[la]</gr><ta>kṣaṇañceytu kuṭuppatākavu-</ta></hi>

<hi>[36.] <ta>m [|*] muṉpuḷḷa</ta> <gr>lakṣa</gr><ta>ṇañc[āṅkam ki]-</ta></hi>

<hi>[37.] <ta>ḻivatākavum [|*] kūṟaṭaitta nilaṅka-</ta></hi>

<hi>[38.] <ta>ḷil niṉṟa palluruvil pa[ḻa]maraṅka-</ta></hi>

<hi>[39.] <ta>ḷ avvavakūṟuṭaiyāṉe peṟu-</ta></hi>

<hi>[40.] <ta>vāṉākavum [|*] mañcikkattil niṉṟa-</ta></hi>

<hi>[41.] <ta>ṉa nūṟu maṉaikkuṅkū[ṟā]vatākavum [|*]</ta></hi>

<hi>[42.] <ta>nilamiṉṟiye patiṉāṟu vaya</ta><gr>si</gr><ta>ṉ</ta></hi>

<hi>[43.] <ta>mel viyāpārañceytiruppārai</ta></hi>

<hi>[44.] <ta>araikkaḻañcu poṉṉum kūli-</ta></hi>

<hi>[45.] <ta>kkucceytiruppārai araikkā-</ta></hi>

<hi>[46.] <ta>l poṉṉum e-</ta></hi>

<hi>[47.] <ta>ruṭaiyarāy va-</ta></hi>

<hi>[48.] <ta>ricaikku muvārai-</ta></hi>

<hi>[49.] <ta>kkālppoṉṉu-</ta></hi>

<hi>[50.] <ta>m āṇṭu varai-</ta></hi>

<hi>[51.] <ta>kkoḷvatākavum [|*]</ta></hi>

<hi>[52.] <ta>ipparicu aṉṟe-</ta></hi>

<hi>[53.] <ta>ṉṟārai me[l] ve-</ta></hi>

<hi>[54.] <ta>ṟu irupattaiṅkaḻañcu poṉ</ta> <gr>da</gr><ta>ṇ-</ta></hi>

<hi>[55.] <ta>ṭaṅkoḷvatākavum [|*] ipparicu em-</ta></hi>

<hi>[56.] <ta>millicai</ta><gr>ntu vyavastai</gr> <ta>ceyto-</ta></hi>

<hi>[57.] <ta>m nakarattomum periḷamaiyo-</ta></hi>

<hi>[58.] <ta>mum [||*] ipparicu nakarattārum periḷa-</ta></hi>

<hi>[59.] <ta>maiyāruñcolla eḻutiṉeṉ</ta></hi>

<hi>[60.] <ta>iṉṉakarattu karaṇattāṉ tiruva-</ta></hi>

<hi>[61.] <ta>ṭikaḷ maṇi kaṇṭa ṉāṉ tiruveḷaṟai</ta></hi>

<hi>[62.] <ta>muvāyirattueḻunūṟṟuvaṉeṉ [|*] i-</ta></hi>

<hi>[63.] <ta>vai eṉṉeḻuttu [||*]</ta></hi>

<h1>TRANSLATION.</h1>

Hail! Prosperity! In the twenty-fifth year of (the reign of) the illustrious

Ko-Rāja-<lb break="no"/>rāja-Rājakesarivarman, alias the illustrious

Rājarāja-deva, who,——while both the<lb/>goddess of fortune and the great goddess of the

earth, who had become his exclusive<lb/>property, gave him pleasure,——was pleased to build a jewel

(-like) hall (at) Kāndaḷūr and<lb/>conquered by his army, which was

victorious in great battles, Veṅgai-nāḍu, Gaṅga-<lb break="no"/>pāḍi, Nuḷamba-pāḍi,

Taḍigai-pāḍi, Kuḍamalai-nāḍu, Kollam, Kaliṅgam, Īṛa-<lb break="no"/>maṇḍalam, which

is famed in the eight quarters, and Iraṭṭa-pāḍi, (the revenue from

which<lb/>amounts to) seven and a half lakshas; who,——while his beauty was increasing,

and while he was<lb/>resplendent (to such an extent) that he was always worthy to be

worshipped,——deprived the<lb/>Śer̥yas of their splendour,——We, the middle-aged citizens

of this town, unanimously made<lb/>the following contract, while assembled in the

tirunandāvana to the south of (the temple of)<pb n="1:66"/><lb/>Jalaśayana-deva at Māmallapuram, the chief town of the fifty

(villages called after)<lb/>Pudukkuḍaiyāṉ Ekadhīra,<ref t="1:66-1"/> which form

part of Āmūr-koṭṭam.

(Line 21.) The wet land, white (?) land, garden land, dry land and all other<ref t="1:66-2"/><lb/>taxable (?) land of our town shall be divided into four lots of one hundred

maṉais.<ref t="1:66-3"/> One lot<lb/>of (the land), which has been divided into four

lots according to this contract,<ref t="1:66-4"/> shall be a<lb/>lot of twenty-five maṉais

(which belongs) to the inhabitants of (the quarter of) Ka[ḍu]mbi-<lb break="no"/>ḍugu-śeri (alias) Śaṁkara-pāḍi of this town. The remaining

three lots shall be a lot of<lb/>seventy-five maṉais. The maṉais (of) the land

(included in) the contract of division into lots<lb/>may be sold, mortgaged, or used for

meritorious gifts; (but) the maṉais (of) the land shall be<lb/>given away as defined

by the contract of the division into lots. The previous definition shall<lb/>be wholly cancelled.

The fruit-trees, which stand in the various parts of the lands divided<lb/>into lots, shall be

enjoyed by the owner of the respective lot. Those (trees) which stand on<lb/>the causeways

between the rice-fields,<ref t="1:66-5"/> shall belong to (the whole of) the hundred

maṉais.<lb/>Among those who are without land and are over the age of sixteen,——from those

who are<lb/>engaged in trade half a kaṛañju of gold (poṉ), from those who work for

hire one-eighth of a<lb/>poṉ and for (each) turn as ploughmen (?) three-eighths of a

poṉ shall be taken at the end of<lb/>the year. From those who do not submit to this

contract, further twenty-five kaṛañjus of<lb/>gold shall be taken besides as a fine. We,

the middle-aged citizens of the town, have unani-<lb break="no"/>mously established this

contract.

(Line 58.) I, Tiruveḷaṟai Muvāyirattu-eṛunūṟṟuvaṉ, the karaṇam

of this town,<lb/>who worships the holy feet (of the god), wrote this contract according to

the orders of the<lb/>middle-aged citizens. This is my signature.

<h3>No. 41. ON THE NORTH BASE OF THE SHORE TEMPLE.</h3>

The historical-part of this inscription is identical with that of the preceding one;

its<lb/>date is the twenty-sixth year of Ko-Rājarāja-Rājakesarivarman, alias

Rāja-Rāja-<lb break="no"/>rāja-deva.

The inscription, which is unfortunately mutilated, mentions three temples, two of which<lb/>were

called after and consequently built by Pallava kings. The first of these two is

Jala-<lb break="no"/>śayana or Kshatriyasiṁha-Pallava-Īśvara-deva. That

Jalaśayana was the name<lb/>of the Shore Temple itself, appears clearly from the inscription No.

40. The second name<lb/>for it, which is furnished by the present inscription, proves that the

Shore Temple was a<lb/>foundation of a Pallava king Kshatriyasiṁha. The second

temple mentioned in the<lb/>subjoined inscription is Rājasiṁha-Pallava-Īśvara-deva,

which, as appears from one<lb/>of the Kāñchīpuram inscriptions (No. 24, verse 10), was the

original name of the Kailāsa-<lb break="no"/>nātha Temple at Kāñchī. The

name of the third temple, Paḷḷikoṇḍaruḷiya-deva,<lb/>(literally: “the god who is

pleased to sleep”) may perhaps refer to the Śrīraṅganāyaka<lb/>Temple at

Paḷḷikoṇḍa near Viriñchipuram and would then explain the origin of the<lb/>name

Paḷḷikoṇḍa.<pb n="1:67"/>

<hi>[1.] <gr>svasti</gr> <ta>śrī [||*] tirumakaḷ polapperu</ta></hi>

<hi>[2.] <ta>nilaccelviyum taṉakke urimai pū-</ta></hi>

<hi>[3.] <ta>ṇṭamai maṉakkoḷakkā</ta><gr>nta</gr><ta>ḷurccā-</ta></hi>

<hi>[4.] <ta>lai kalamaṟuttaruḷi veṅkaiñāṭuṅka-</ta></hi>

<hi>[5.] <ta>ṅkapāṭiyum nuḷampapāṭiyu</ta><gr>nta</gr><ta>ṭikai-</ta></hi>

<hi>[6.] <ta>pāṭiyuṅkuṭamalaiñāṭuṅkol[la]muṅ-</ta></hi>

<hi>[7.] <ta>kaliṅkamum eṇṭikai pukaḻ tara ī[ḻa]ma-</ta></hi>

<hi>[8.] <ta>ṇṭalamum iraṭṭapāṭi eḻarai ila[k]ka-</ta></hi>

<hi>[9.] <ta>mu</ta><gr>nti</gr><ta>ṇṭiṟal veṉṟittaṇṭāṟk[k]o-</ta></hi>

<hi>[10.] <ta>ṇṭa taṉneḻil vaḷaruḻiyuḷḷel-</ta></hi>

<hi>[11.] <ta>lāyāṇṭu</ta><gr>nto</gr><ta>ḻutaka viḷaṅkum yā-</ta></hi>

<hi>[12.] <ta>ṇṭe [c]eḻiyarai tecu koḷ śrī-</ta></hi>

<hi>[13.] <gr>korājarājarājakesarivarmma</gr><ta>rā-</ta></hi>

<hi>[14.] <ta>ṉa</ta> <gr>śrīrājarājarājade</gr><ta>vaṟku yāṇ-</ta></hi>

<hi>[15.] <ta>ṭu irupattāṟāvatu [|*] āmurkkoṭ-</ta></hi>

<hi>[16.] <ta>ṭattāmurnāṭṭu nakaramāmallapurat-</ta></hi>

<hi>[17.] <ta>tu nakarattomum periḷamaiyo-</ta></hi>

<hi>[18.] <ta>mum i(n)[nnaka]rattu</ta> <gr>jalaśa</gr><ta>yanat-</ta></hi>

<gr>kṣatriyasiṃha</gr><ta>pallava</ta><gr>īśva</gr><ta>[ra*]-</ta></hi>

<hi>[20.] <ta>ttu</ta> <gr>de</gr><ta>varum irāja</ta><gr>siṃha[pa]</gr><ta>l-</ta></hi>

<hi>[21.] <ta>lava</ta><gr>īśva</gr><ta>rattu</ta> <gr>de</gr><ta>varum paḷḷi-</ta></hi>

<hi>[22.] <ta>koṇṭaruḷiya</ta> <gr>de</gr><ta>varum uṭai-</ta></hi>

<hi>[23.] <ta>ya</ta> <gr>bha</gr><ta>ṭṭārattu poṉṉil i[tta]-</ta></hi>

<hi>[24.] <ta>ḷikaḷil pati pa</ta><gr>ñcācāryya</gr><ta>pa.</ta>.</hi>

<hi>[25.] <ta>ṭṭai[cu]</ta> <gr>de</gr><ta>vakaṉmikaḷ pa•</ta></hi>

<hi>[26.] <ta>nā[ṅ]kaḷ koṇṭu kaṭava p[oṉ pa*]-</ta></hi>

<hi>[27.] <ta>ttoṉpatiṉ kaḻaiñ[cu*].</ta>.</hi>

<hi>[28.] <ta>[i]t</ta><gr>de</gr><ta>varkaḷukkutti••</ta></hi>

<hi>[29.] <ta>[ṉa]māka uṭaiyār śrīra••</ta></hi>

<hi>[30.] <ta>[va]r tirunāmattāl śrī•••</ta></hi>

<hi>[31.] <gr>de</gr><ta>vaṉ eṉṟu ik[koṭṭam vakai*]</ta></hi>

<hi>[32.] <ta>ceykiṉṟa putukku[ṭaiyaṉ*]</ta></hi>

<hi>[33.] <ta>ekatiraṉ aimpatiṉ••</ta></hi>

<hi>[34.] <gr>ñcavā</gr><ta>ṉañceyvika••</ta></hi>

<hi>[35.] <ta>[ni]lattukku kiḻpā</ta>[ <ta>ṟkellai</ta> <gr>sa*</gr>]-</hi>

<hi>[36.] <gr>mudra</gr><ta>karai va[ḻi] pāvi•••</ta></hi>

<hi>[37.] <ta>yil meṭṭukkum••</ta></hi>

<hi>[38.] <ta>ṉpāṟkellai ita•••</ta></hi>

<hi>[39.] <ta>poku peru vaḻik[ku]•••</ta></hi>

<hi>[40.] <ta>lpāṟkel[lai]••</ta></hi>

<hi>[41.] <ta>m kuraṅkaṉ••</ta></hi>

<hi>[42.] <ta>kku kiḻakku••</ta></hi>

<hi>[43.] <ta>iṉnakara••••</ta></hi>

<hi>[46.] <ta>t[tukku]m•••</ta></hi>

<hi>[47.] <ta>laiyu••••</ta></hi>

<hi>[48.] <ta>nālāyi••••</ta></hi>

<hi>[49.] <ta>cu kuḻiyi••••</ta></hi>

<hi>[52.] <ta>akapaṭṭa••••</ta></hi>

<hi>[54.] <ta>kavum ipa•••</ta></hi>

<hi>[55.] <ta>kaḻaiñ[cu*]•••</ta></hi>

<hi>[56.] <ta>lam viṟṟu••</ta></hi>

<hi>[69.] <ta>vitta••••</ta></hi>

<hi>[71.] <ta>ṟṟuka••••</ta></hi>

<h1>TRANSLATION.</h1>

Hail! Prosperity! In the twenty-sixth year of (the reign of) the illustrious

Ko-Rāja-<lb break="no"/>rāja-Rājakesarivarman, alias the illustrious

Rāja-Rājarāja-deva, etc.<ref t="1:68-1"/>——We, the<lb/>middle-aged citizens of

Māmallapuram, a town in Āmūr-nāḍu, (a division) of Āmūr-<lb break="no"/>koṭṭam••••• of (the temples of) Jalaśayana, (alias)

Kshatriyasiṁha-Pallava-<lb break="no"/>Īśvara-deva at this town, and of

Rājasiṁha-Pallava-Īśvara-deva, and of Paḷḷi-<lb break="no"/>koṇḍaruḷiya-deva.•••••

(Line 31.)••• of the fifty (villages called after) Pudukkuḍaiyāṉ

Ekadhīra, which<lb/>form part of this koṭṭam<ref t="1:68-2"/>.•••••

<h3>No. 42. INSIDE THE SHORE TEMPLE.</h3>

This inscription is dated in the ninth year of Vīra-Rājendra-Choḷa-deva. It

records<lb/>the gift of a piece of land from the great assembly (mahāsabhā) of

Śi[ṟi]davūr, alias Nara-<lb break="no"/>siṁha-maṅgalam to “our lord

of Tirukkaḍalmallai.” By this the Shore Temple at<lb/>Māmallapuram seems to be

meant.

<hi>[1.] <gr>svasti [||*] śrīvi[ra*]rājendra-</gr></hi>

<hi>[2.] <ta>coḻa</ta><gr>de</gr><ta>varku yāṇ-</ta></hi>

<hi>[3.] <ta>ṭu o</ta><gr>n</gr><ta>patāvatu tiru-</ta></hi>

<hi>[4.] <ta>kkaṭalmallai em p-</ta></hi>

<hi>[5.] <ta>erumānu</ta><gr>kku</gr> <ta>ci[ṟi]tavūrā-</ta></hi>

<hi>[6.] <ta>na nara</ta><gr>si[ṃ*]ha</gr><ta>maṅkala-</ta></hi>

<hi>[7.] <ta>ttu</ta> <gr>mahāsabhai-</gr></hi>

<hi>[8.] <ta>yom tiruviṭaiyā-</ta></hi>

<hi>[9.] <ta>ṭṭa</ta><gr>māha</gr> <ta>viṭṭa eṅkaḷ</ta></hi>

<hi>[10.] <ta>ūr ukkāvirivāk-</ta></hi>

<hi>[12.] <ta>kalacceṟum yi</ta><gr>nta</gr> <ta>ku-</ta></hi>

<hi>[13.] <ta>ṟiyā</ta><gr>n</gr> <ta>niṉṟa nārāyaṇaṉ-</ta></hi>

<hi>[14.] <ta>māṅkaḷurāṉa kūttāṭi-</ta></hi>

<hi>[16.] <ta>ḻi</ta> <gr>[2000]</gr> <ta>iṉṉāyaṉārku</ta><pb n="1:69"/></hi>

<hi>[17.] <ta>tiruviṭaiyāṭṭamā</ta><gr>ha</gr></hi>

<hi>[18.] <ta>iṟai iḻicci[kkuṭu]-</ta></hi>

<h1>TRANSLATION.</h1>

Hail! In the ninth year of (the reign of) the illustrious

Vī[ra]-Rājendra-Śoṛa-<lb break="no"/>deva, we, the great assembly (mahāsabhā)

of Śi[ṟi]davūr, alias Narasiṁha-maṅgalam,<lb/>gave to our lord

(of) Tirukkaḍalmallai as exclusive property,<ref t="1:69-2"/> with exemption from

taxes,<lb/>5 rice-fields (taḍi), consisting of 2,000 kur̥s (of land; 1.

at) Maṅgalachcheṟu to the south<lb/>of the Ukkāviri channel (at)

our village; and (2. at) Nārāyaṇaṉ-māṅgalūr,

alias<lb/>Kūttāḍi-paṭṭi, where (the temple of) this god (?

kuṟiyāṉ) stands.

<h1>II.——INSCRIPTIONS IN THE NEIGHBOURHOOD OF VELŪR.</h1>

<h3>No. 43. ON A STONE AT ARAPPAKKAM NEAR VELŪR.</h3>

This and the next-following seven inscriptions record grants to Jvarakhaṇḍeśvara-<lb break="no"/>svāmin of Velūr, i.e., to the Vellore Temple, which is nowadays

called Jalakaṇṭhe-<lb break="no"/>śvara.<ref t="1:69-3"/> The name of the temple is

spelt Jvarakaṇḍeśvara in five inscriptions,<lb/>Jvarakaṇṭheśvara in two

others and Jvarakaṇḍheśvara in one of them. The Sanskrit<lb/>original of these various

forms seems to have been Jvarakhaṇḍeśvara. Jvarakhaṇḍa,<lb/>“the destroyer of fever,”

would be a synonym of Jvarahara, which is applied to Śiva in<lb/>the name of one

of the Kāñchīpuram temples.<ref t="1:69-4"/>

The inscriptions Nos. 43 to 46 are dated on the same day of the Akshaya year,

which<lb/>was current after the expiration of the Śaka year 1488, and during the reign of

Sadāśiva-<lb break="no"/>deva-mahārāyar. They record grants which were made to the

Vellore Temple at the<lb/>request of Śiṉṉa-Bommu-nāyaka of Velūr by the

mahāmaṇḍaleśvara Tirumalaiya-<lb break="no"/>deva-mahārāja, also called

Tirumalai-rājayaṉ, (the younger brother of) Rāmarāja,<lb/>with the

consent of Sadāśiva-deva-mahārāyar.

The historical results obtained from these four inscriptions are:——

1. That Sadāśiva-deva of Vijayanagara was still alive in 1566-67 A.D.,

i.e., ten<lb/>years after the latest grant mentioned in my second paper on the

Karṇāṭa Dynasty.<ref t="1:69-5"/>

2. That, after the death of his elder brother Rāma, Tirumala-rāja of

Karṇāṭa<ref t="1:69-6"/><lb/>continued to acknowledge the king of Vijayanagara

as his sovereign and submitted to the<lb/>title of mahāmaṇḍaleśvara.

3. The Śiṉṉa-Bommu-nāyaka of the four inscriptions is perhaps identical

with<lb/>“Bommi Reddi or Naidu,” to whom tradition assigns the foundation of the Vellore

Temple.<ref t="1:69-7"/>

The Viḷāpāka grant of Veṅkaṭa I. of Karṇāṭa dated Śaka 1523 mentions a

certain<lb/>Liṅga-bhūpāla, son of Velūri-Bomma-nr̥pati and grandson of

Vīrappa-nāyaka-<pb n="1:70"/><lb/>kshmāpa.<ref t="1:70-1"/> Velūri-Bomma is

evidently the same as Śiṉṉa-Bommu-nāyaka of Velūr.<lb/>From the title

“prince”, which the Viḷāpāka grant attributes to Bomma and to his father<lb/>and son, it follows

that his family were petty chiefs under the kings of Karṇāṭa, who were<lb/>again

nominally dependent on the kings of Vijayanagara.

The inscription No. 43, as mentioned in Sewell's Lists of Antiquities,<ref t="1:70-2"/>

records the gift<lb/>of the village of Aṟappakkam, where it is still found.

<hi>[1.] <gr>śubhamastu svasti [||*] śrīsadā-</gr></hi>

<hi>[2.] <gr>śivadevamahārāyar pri-</gr><ref t="1:70-3"/></hi>

<hi>[3.] <gr>thivirājya</gr><ta>m paṇṇi aru-</ta></hi>

<hi>[4.] <ta>ḷāniṉṟa cakā</ta><gr>bdam 148-</gr></hi>

<hi>[5.] <gr>8 n</gr> <ta>meṟcellāni[ṉ*]ṟa</ta></hi>

<hi>[6.] <ta>a</ta><gr>kṣayasa[ṃ*]vatssara</gr><ta>ttu ku-</ta></hi>

<hi>[7.] <ta>mpanāyaṟṟu apa</ta><gr>rapakṣa-</gr></hi>

<hi>[8.] <ta>ttu</ta> <gr>dvādaśi saumyavāsa-</gr></hi>

<hi>[9.] <gr>ra</gr><ta>ttu nāḷ</ta> <gr>śrīmanmahāma-</gr></hi>

<hi>[10.] <gr>ṇḍa</gr><ta>le</ta><gr>śvararāmarāja</gr><ta>tiru-</ta></hi>

<hi>[11.] <ta>malaiya</ta><gr>devamahārājā-</gr></hi>

<hi>[12.] <ta>vukku velūr ciṉṉapo-</ta></hi>

<hi>[13.] <ta>mmunāyakkar viṇṇap-</ta></hi>

<hi>[14.] <ta>pañceykaiyil tiruma-</ta></hi>

<hi>[15.] <ta>lairājayaṉ</ta> <gr>sadāśivadeva-</gr></hi>

<hi>[16.] <gr>mahārāyar pā</gr><ta>tattile</ta></hi>

<hi>[17.] <ta>viṇṇappañceytu v-</ta></hi>

<hi>[18.] <ta>elūr</ta> <gr>jvara</gr><ta>ka</ta><gr>ṇḍeśvara-</gr></hi>

<hi>[19.] <gr>svāmi</gr><ta>kku</ta> <gr>aṅgaraṅga</gr><ta>vai-</ta></hi>

<hi>[20.] <gr>bha</gr><ta>vattukku viṭuvitta</ta> <gr>grā-</gr></hi>

<hi>[21.] <ta>mam aṟappakkam</ta> <gr>u dānap-</gr></hi>

<hi>[22.] <gr>ālanayormmaddhye dānā-</gr></hi>

<hi>[23.] <gr>cśre</gr><ta>yo</ta><gr>nupālanam dā-</gr></hi>

<hi>[24.] <gr>nāt svarggamavāpnoti p-</gr></hi>

<hi>[25.] <gr>ālanādaccutam<ref t="1:70-4"/> padam u</gr></hi>

<h1>TRANSLATION.</h1>

Let there be prosperity! Hail! After Śiṉṉa-Bommu-nāyaka (of) Velūr

had made a<lb/>petition to the illustrious mahāmaṇḍaleśvara

Rāmarāja-Tirumalaiya-deva-mahārāja,——<lb/>Tirumalai-rājayaṉ, having made a petition

at the feet of Sadāśiva-deva-mahārāyar,<lb/>gave the village of Aṟappakkam

to (the temple of) Jvarakaṇḍeśvara-svāmin (at)<lb/>Velūr for

(providing) all kinds of enjoyments,<ref t="1:70-5"/> on Wednesday the twelfth lunar day of

the<lb/>latter half of the month of Kumbha of the Akshaya-saṁvatsara, which was

current after the<pb n="1:71"/><lb/>Śaka year 1488 (had passed), while the illustrious

Sadāśiva-deva-mahārāyar was<lb/>pleased to rule the earth.

(Line 21.) “Of a gift and protection, protection is more meritorious than a gift; by

a<lb/>gift one obtains (only) heaven, by protection the eternal abode.”

<h3>No. 44. ON A STONE AT ARIYŪR NEAR VELŪR.</h3>

The object of the grant is “the village of Murukkeri-Śiṟṟeri within (the

boundaries<lb/>of) Arugūr,” i.e., of the modern Ariyūr.

<hi>[1.] <gr>śubhamastu svasti [||*] śrīsadā-</gr></hi>

<hi>[2.] <gr>śivadevamahārāyar pri-</gr><ref t="1:71-1"/></hi>

<hi>[3.] <gr>thivirājya</gr><ta>m paṇṇi aruḷā-</ta></hi>

<hi>[4.] <ta>niṉṟa cakā</ta><gr>bdam 1488</gr></hi>

<hi>[5.] <gr>n</gr> <ta>meṟcellāniṉṟa</ta></hi>

<hi>[6.] <ta>akṣaya</ta><gr>sa[ṃ*]vatssara</gr><ta>ttu ku-</ta></hi>

<hi>[7.] <ta>mpanāyaṟṟu apa</ta><gr>rapakṣa-</gr></hi>

<hi>[8.] <ta>ttu</ta> <gr>dvādaśi saumyavāsa-</gr></hi>

<hi>[9.] <gr>ra</gr><ta>ttu nāḷ</ta> <gr>śrīmanmahāma-</gr></hi>

<hi>[10.] <gr>ṇḍaleśvararāmarā</gr><ta>ja tiru-</ta></hi>

<hi>[11.] <ta>malaiya</ta><gr>devamahārājā-</gr></hi>

<hi>[12.] <ta>vukku velūr ciṉṉapo-</ta></hi>

<hi>[13.] <ta>mmunāyakkar viṇṇa-</ta></hi>

<hi>[14.] <ta>ppañceykaiyil ti-</ta></hi>

<hi>[15.] <ta>rumalai</ta><gr>r[ā*]</gr><ta>jayaṉ</ta> <gr>sadāśi-</gr></hi>

<hi>[16.] <gr>vadevamahārāyar</gr> <ta>pāta-</ta></hi>

<hi>[17.] <ta>ttile viṇṇappañc-</ta></hi>

<hi>[18.] <ta>eytu velūr</ta> <gr>jvara</gr><ta>ka</ta><gr>ṇḍe-</gr></hi>

<hi>[19.] <gr>śvarasvāmi</gr><ta>kku</ta> <gr>aṅgaraṅga-</gr></hi>

<hi>[20.] <ta>vai</ta><gr>bha</gr><ta>vattukku viṭuvitta</ta></hi>

<hi>[21.] <gr>grā</gr><ta>mam arukūrukkuḷ muru-</ta></hi>

<hi>[22.] <ta>kkericiṟṟeri</ta> <gr>u dā[n*]pā-</gr></hi>

<hi>[23.] <gr>lanayormmaddhye dānā-</gr></hi>

<hi>[24.] <gr>cśreyotupālatam | dā-</gr></hi>

<hi>[25.] <gr>nāt svarggamav[ā*]pnoti</gr></hi>

<hi>[26.] <gr>pālanādaccu</gr><ta>tam</ta><ref t="1:71-2"/> <gr>pada-</gr></hi>

<h3>No. 45. ON A STONE AT ARUMBARITTI NEAR VELŪR.</h3>

The object of the grant is the village of Arumbaritti.

<hi>[1.] <gr>śubhamastu svasti<ref t="1:71-3"/> [||*] śrī-</gr></hi>

<hi>[2.] <gr>sadāśivadevamahārā-</gr></hi>

<hi>[3.] <gr>yar prithivir[ā*]jyam</gr><ref t="1:71-4"/> <ta>paṇṇi</ta></hi>

<hi>[4.] <ta>aruḷāniṉṟa cakā</ta><gr>bdam 1-</gr></hi>

<hi>[5.] <gr>488 n</gr> <ta>meṟcella-</ta><pb n="1:72"/></hi>

<hi>[6.] <ta>āniṉṟa a</ta><gr>kṣayasa[ṃ*]vatssa-</gr></hi>

<hi>[7.] <gr>ra</gr><ta>ttu kumpanāyaṟṟu a-</ta></hi>

<hi>[8.] <ta>pa</ta><gr>rapakṣa</gr><ta>ttu</ta> <gr>dvādaśi s-</gr></hi>

<hi>[9.] <gr>aumyavāsara</gr><ta>ttu nāḷ</ta></hi>

<hi>[10.] <gr>śrīmanmahāmaṇḍaleśva-</gr></hi>

<hi>[11.] <gr>rarāma</gr><ta>rājatirumalaiya</ta><gr>d-</gr></hi>

<hi>[12.] <gr>evamahārājā</gr><ta>vukku v-</ta></hi>

<hi>[13.] <ta>elūr ciṉṉapommu-</ta></hi>

<hi>[14.] <ta>nāyakkar viṇṇappa-</ta></hi>

<hi>[15.] <ta>ñceykaiyil tiruma-</ta></hi>

<hi>[16.] <ta>lairājayaṉ</ta> <gr>sadāśivad-</gr></hi>

<hi>[17.] <gr>evamahārāyar</gr> <ta>pāta[t*]ti-</ta></hi>

<hi>[18.] <ta>le viṇṇappañc-</ta></hi>

<hi>[19.] <ta>eytu velūr</ta> <gr>jvara</gr><ta>ka</ta><gr>ṇ-</gr></hi>

<hi>[20.] <gr>ḍeśvarasvāmi</gr><ta>kku</ta> <gr>aṅga-</gr></hi>

<hi>[21.] <gr>raṅga</gr><ta>vai</ta><gr>bha</gr><ta>vattukku</ta></hi>

<hi>[22.] <ta>viṭuvitta</ta> <gr>grā</gr><ta>mam aru-</ta></hi>

<hi>[23.] <ta>mparitti</ta> <gr>u dānapālana-</gr></hi>

<hi>[24.] <ta>yo</ta><gr>rmmaddhye dānācśre-</gr></hi>

<hi>[25.] <ta>yo</ta><gr>nupālanam [|*] dānāt</gr></hi>

<hi>[26.] <gr>svarggamavāpnoti pā-</gr></hi>

<hi>[27.] <gr>lanādaccu</gr><ta>tam</ta><ref t="1:72-1"/> <gr>padam u</gr></hi>

<h3>No. 46. ON A STONE AT ŚADUPPERI NEAR VELŪR.</h3>

The object of the grant is the village of Śadupperi.

<hi>[1.] <gr>śubhamastu svasti [||*] śrīsadā-</gr></hi>

<hi>[2.] <gr>śivadevamahārāyar pri-</gr><ref t="1:72-2"/></hi>

<hi>[3.] <gr>thivirājyam</gr> <ta>paṇṇi aru-</ta></hi>

<hi>[4.] <ta>ḷāniṉṟa cakā</ta><gr>bda[m*] 148-</gr></hi>

<hi>[5.] <gr>8 n</gr> <ta>meṟcellāniṉ-</ta></hi>

<hi>[6.] <ta>ṟa a</ta><gr>kṣa</gr><ta>ya</ta><gr>sa[ṃ*]vatssara</gr><ta>t-</ta></hi>

<hi>[7.] <ta>tu kumpanā[ya*]ṟṟu ama</ta><gr>rapa-</gr><ref t="1:72-3"/></hi>

<hi>[8.] <gr>kṣa</gr><ta>ttu</ta> <gr>dvādaśi sau-</gr></hi>

<hi>[9.] <gr>myavāsara</gr><ta>ttu nāḷ</ta> <gr>śrīma-</gr></hi>

<hi>[10.] <gr>nmahāmaṇḍaleśvara-</gr></hi>

<hi>[11.] <gr>rāmarāja</gr><ta>tirumalaiya</ta><gr>d-</gr></hi>

<hi>[12.] <gr>evamahārājā</gr><ta>vukku v-</ta></hi>

<hi>[13.] <ta>elūr ciṉṉapommu-</ta></hi>

<hi>[14.] <ta>nāyakkar viṇṇappa-</ta></hi>

<hi>[15.] <ta>ñceykaiyil tiru-</ta></hi>

<hi>[16.] <ta>malai</ta><gr>r[ā*]ja</gr><ta>yaṉ</ta> <gr>sad-</gr></hi>

<hi>[17.] <gr>āśivadevamahārāya-</gr></hi>

<hi>[18.] <gr>r pā</gr><ta>tattile viṇṇa-</ta><pb n="1:73"/></hi>

<hi>[19.] <ta>ppañceytu velur</ta><ref t="1:73-1"/></hi>

<hi>[20.] <gr>jvarakaṇḍeśvarasvāmi-</gr></hi>

<hi>[21.] <ta>kku</ta> <gr>aṅgaraṅgav[ai*]bha</gr><ta>vat-</ta></hi>

<hi>[22.] <ta>tukku viṭuvitta</ta> <gr>grā</gr><ta>mam ca-</ta></hi>

<hi>[23.] <ta>tupperi</ta> <gr>u dānapālana-</gr></hi>

<hi>[24.] <ta>yo</ta><gr>rmmaddhye dān[ā*]cśre-</gr></hi>

<hi>[25.] <ta>yo</ta><gr>nupālanam | dānā-</gr></hi>

<hi>[26.] <gr>t svarggamavāpnoti pā-</gr></hi>

<hi>[27.] <gr>lanādaccu</gr><ta>tam</ta><ref t="1:73-2"/> <gr>padam u</gr></hi>

<h3>No. 47. ON A STONE AT ŚATTUVĀCHCHERI NEAR VELŪR.</h3>

This and the next-following two inscriptions are dated on the same day of the

yuva<lb/>year, which was current after the expiration of the Śaka year 1497, and during the

reign of<lb/>the mahāmaṇḍaleśvara Śrīraṅga-deva-mahārāyar. They record

grants to the Vellore<lb/>Temple, which were made at the request of Śiṉṉa-Bommu-nāyaka

of Velūr by<lb/>Kr̥shṇappa-nāyaka Ayyaṉ, with the consent of

Śrīraṅga-deva-mahārāyar.

The Śrīraṅga-deva mentioned in Nos. 47 to 49 is Śrīraṅgarāya I. of

Karṇāṭa, of<lb/>whom we have copper-plate grants of Śaka 1497 and 1506<ref t="1:73-3"/>. An inscription of his tributary<lb/>Kr̥shṇappa-nāyaka dated Śaka 1500

has been translated by Mr. Rice.<ref t="1:73-4"/> On Śiṉṉa-<lb break="no"/>Bommu-nāyaka of Velūr, see the introduction of No. 43.

The inscription No. 47 records the gift of the village of Śattuvāchcheri, where it

is<lb/>still found.

<hi>[1.] <gr>u śubhamastu u</gr></hi>

<hi>[2.] <gr>ṭha śvasti<ref t="1:73-5"/> [||*] śrīmanmahāma-</gr></hi>

<hi>[3.] <gr>ṇḍaleśvaraśrīraṅgadeva-</gr></hi>

<hi>[4.] <gr>mahārā</gr><ta>yar</ta> <gr>pr̥dhivirā-</gr><ref t="1:73-6"/></hi>

<hi>[5.] <gr>jyam</gr> <ta>paṇṇi aruḷāniṉṟa</ta></hi>

<hi>[6.] <gr>sakāptam<ref t="1:73-7"/> 1497 n</gr></hi>

<hi>[7.] <ta>mel cellāniṉṟa yuva-</ta></hi>

makaranā-</ta></hi>

<hi>[9.] <ta>yaṟṟu ki</ta><gr>ṣṇa</gr><ta>pa</ta><gr>kṣattu</gr><ref t="1:73-9"/>

<hi>[10.] <ta>oteci<ref t="1:73-10"/> putavāra</ta><gr>ttu</gr> <ta>nāḷ

ki</ta><gr>ṣṇa-</gr></hi>

<hi>[11.] <ta>ppanāyakkar ayyaṉ pāta-</ta></hi>

<hi>[12.] <ta>tile velūr ciṉṉapo-</ta></hi>

<hi>[13.] <ta>mmunāyakkar viṇṇappa-</ta></hi>

<hi>[14.] <ta>ñceykaiyil ki</ta><gr>ṣṇa</gr><ta>ppa-</ta></hi>

<hi>[15.] <ta>nāyakkar ayyaṉ</ta> <gr>śrīraṅga-</gr></hi>

<hi>[16.] <ta>[t]evama</ta><gr>hārā</gr><ta>yar pātati-</ta></hi>

<hi>[17.] <ta>[l]e viṇṇappañcey-</ta></hi>

<hi>[18.] <ta>tu velūr</ta> <gr>jvarakaṇḍe-</gr><pb n="1:74"/></hi>

<hi>[19.] <gr>śvarasvā</gr><ta>mikku aṅka</ta><gr>[ra]-</gr></hi>

<hi>[20.] <gr>[ṅ]ga</gr><ta>vai</ta><gr>bhoga</gr><ta>ttukku</ta></hi>

<hi>[21.] <ta>[viṭu]vitta</ta> <gr>grāmam</gr> <ta>cat-</ta></hi>

<hi>[22.] <ta>[tu]vācceri |</ta> <gr>u dāna-</gr></hi>

<hi>[23.] <gr>pālanayormmaddhye</gr></hi>

<hi>[24.] <gr>dānācśreyonu-</gr><ref t="1:74-1"/></hi>

<hi>[25.] <gr>pālanam [|*] dānāt</gr></hi>

<hi>[26.] <gr>svargamavāpnoti</gr></hi>

<hi>[27.] <gr>pālanādacyutam</gr></hi>

<hi>[28.] <gr>padam | u śubhamastu</gr></hi>

<h1>TRANSLATION.</h1>

Let there be prosperity! Hail ! After Śiṉṉa-Bommu-nāyaka (of)

Velūr had made<lb/>a petition at the feet of Kr̥shṇappa-nāyaka

Ayyaṉ,——Kr̥shṇappa-nāyaka Ayyaṉ,<lb/>having made a petition at the feet of

Śrīraṅga-deva-mahārāyar, gave the village of<lb/>Śattuvāchcheri to (the

temple of) Jvarakaṇḍheśvara-svāmin (at) Velūr for (provid-<lb break="no"/>ing) all kinds of enjoyments, on Wednesday the thirteenth lunar day of the dark

half of the<lb/>month of Makara of the Yuva-saṁvatsara, which was current after the

Śaka year 1497 (had<lb/>passed), while the illustrious mahāmaṇḍaleśvara

Śrīraṅga-deva-mahārāyar was pleased<lb/>to rule the earth.

(Line 22.) “Of a gift and protection,” etc.<ref t="1:74-2"/> Let there be

prosperity !

<h3>No. 48. ON A STONE AT ŚAMAṄGINELLŪR NEAR VELŪR.</h3>

The object of the grant is the village of Śeṇbaga-Perumāḷ-nallūr, i.e., the

modern<lb/>Śamaṅginellūr.

<hi>[1.] <gr>u śubhamastu u</gr></hi>

<hi>[2.] <gr>śvasti<ref t="1:74-3"/> [||*] śrīmanmahāma-</gr></hi>

<hi>[3.] <gr>ṇḍaleśvaraśrīraṅgade-</gr></hi>

<hi>[4.] <gr>vamahārā</gr><ta>yar</ta> <gr>pr̥dhivi-</gr></hi>

<hi>[5.] <gr>rājyam pa</gr><ta>ṇṇi aruḷā-</ta></hi>

<hi>[6.] <ta>niṉṟa</ta> <gr>śakābdam 149-</gr></hi>

<hi>[7.] <gr>7 n</gr> <ta>mel cellāniṉṟa</ta></hi>

<hi>[8.] <ta>yavaca</ta><gr>ṃ</gr><ta>vaṟca</ta><gr>rattu</gr><ref t="1:74-4"/>

<ta>makaran-</ta></hi>

<hi>[9.] <ta>āyāṟu<ref t="1:74-5"/> ki</ta><gr>ṣṇa</gr><ta>pa</ta><gr>kṣattu

tri-</gr></hi>

<hi>[10.] <ta>yoteci putavāra</ta><gr>ttu</gr> <ta>ṉā-</ta></hi>

<hi>[11.] <ta>ḷ ki</ta><gr>ṣṇa</gr><ta>ppanāyakkar ay-</ta></hi>

<hi>[12.] <ta>yaṉ pāta[t*]tile velūr</ta></hi>

<hi>[13.] <ta>[ci]ṉṉapommunāyak-</ta></hi>

<hi>[14.] <ta>kar viṇṇappa(m)ñcey-</ta></hi>

<hi>[15.] <ta>kaiyil ki</ta><gr>ṣṇa</gr><ta>ppanāya-</ta></hi>

<hi>[16.] <ta>kkar ayyaṉ</ta> <gr>śrīraṅga-</gr></hi>

<hi>[17.] <gr>deva</gr><ta>ma</ta><gr>hārāyar</gr> <ta>pā-</ta></hi>

<hi>[18.] <ta>tattile viṇṇappa-</ta><pb n="1:75"/></hi>

<hi>[19.] <ta>ñceytu velū[r*]</ta> <gr>jva</gr><ta>ra-</ta></hi>

<hi>[20.] <ta>ka</ta><gr>ṇṭheśvarasvāmi</gr><ta>kku</ta></hi>

<hi>[21.] <ta>aṅka</ta><gr>raṅkavaib-</gr></hi>

<hi>[22.] <gr>hoga</gr><ta>ttukku viṭuvit-</ta></hi>

<hi>[23.] <ta>ta</ta> <gr>grāmam</gr> <ta>ceṇpakap-</ta></hi>

<hi>[24.] <ta>perumāḷnallūr [||*]</ta> <gr>dāna-</gr></hi>

<hi>[25.] <gr>pālanayormmaddhye dā-</gr></hi>

<hi>[26.] <gr>nāt śreyonupālana-</gr></hi>

<hi>[27.] <gr>m [|*] dānāt svargamavāpn-</gr></hi>

<hi>[28.] <gr>oti pālanādaścutam<ref t="1:75-1"/> pa-</gr></hi>

<hi>[29.] <gr>dam u śubhamastu u</gr></hi>

<h3>No. 49. ON A STONE AT PERUMAI NEAR VELŪR.</h3>

The object of the grant is the village of Perumugai (?), i.e., the modern

Perumai.

<hi>[1.] <gr>u śubhamastu u</gr></hi>

<hi>[2.] <gr>ṭha śvasti<ref t="1:75-2"/> [||*] śrīmanmahā-</gr></hi>

<hi>[3.] <gr>maṇḍaleśvaraśrīra-</gr></hi>

<hi>[4.] <gr>ṅgadevamahārā</gr><ta>yar</ta></hi>

<hi>[5.] <gr>pr̥dhivirājyam paṇ</gr></hi>

<hi>[6.] <ta>ṇi aruḷāniṉṟa</ta> <gr>śakā-</gr></hi>

<hi>[8.] <ta>mel cellāniṉṟa</ta></hi>

<hi>[9.] <ta>yuvaca</ta><gr>ṃ</gr><ta>vaṟca</ta><gr>ra</gr><ta>ttu maka-</ta></hi>

<hi>[10.] <ta>ranāyāṟu<ref t="1:75-3"/> ki</ta><gr>ṣṇapakṣattu</gr></hi>

<hi>[11.] <gr>tri</gr><ta>yoteci</ta> <ta>putavāra</ta><gr>ttu</gr></hi>

<hi>[12.] <ta>ṉāḷ ki</ta><gr>ṣṇa</gr><ta>ppanāyakkar</ta></hi>

<hi>[13.] <ta>ayyaṉ pātattile v-</ta></hi>

<hi>[14.] <ta>ēlūr ciṉṉapommu-</ta></hi>

<hi>[15.] <ta>nāyakkar viṇ[ṇa]ppa-</ta></hi>

<hi>[16.] <ta>ñceykaiyil ki</ta><gr>ṣṇa</gr><ta>p-</ta></hi>

<hi>[17.] <ta>panāyakkar ayyaṉ</ta> <gr>śrī-</gr></hi>

<hi>[18.] <gr>raṅgadeva</gr><ta>makā</ta><gr>rā</gr><ta>yar</ta></hi>

<hi>[19.] <ta>pātatile viṇṇap-</ta></hi>

<hi>[20.] <ta>pañceytu ve</ta>[ <ta>lūr</ta> <gr>jva</gr>]-</hi>

<hi>[21.] <ta>raka</ta><gr>ṇṭhe</gr>[ <gr>śvarasvāmi</gr><ta>kku a</ta>]-</hi>

<hi>[22.] <ta>ṅka</ta><gr>ra</gr>[ <gr>ṅgavaibhoga</gr><ta>ttu</ta>]-</hi>

<hi>[23.] <ta>kku [viṭu]vi[t]ta</ta> [ <gr>grāmam</gr> <ta>pe</ta>]-</hi>

<hi>[25.] <ta>o</ta><gr>rmmad[dhye dānāt śre]-</gr></hi>

<hi>[26.] <ta>yo</ta><gr>nupālana[m | dānāt sva]-</gr></hi>

<hi>[27.] <gr>rgamavāpnoti pāla-</gr></hi>

<hi>[28.] <gr>nādaścutaṃ<ref t="1:75-4"/> padam u</gr><pb n="1:76"/></hi>

<h3>No. 50. ON A STONE AT ŚEKKAN6ŪR NEAR VELŪR.</h3>

<h1>This inscription records the gift of the village of Śekkaṉūr to the Vellore

Temple.</h1>

<hi>[1.] <gr>śubhamastu [||*]</gr></hi>

<hi>[2.] <ta>velūr cura-</ta></hi>

<hi>[3.] <ta>kaṇṭṭecu-</ta></hi>

<hi>[4.] <ta>racuvāmiyā-</ta></hi>

<hi>[5.] <ta>ṟkku kālaca-</ta></hi>

<hi>[6.] <ta>ntipūcaik-</ta></hi>

<hi>[7.] <ta>ku viṭṭa kiṟāma-</ta></hi>

<hi>[8.] <ta>m cekkaṉū-</ta></hi>

<hi>[9.] <ta>rkiṟāmam</ta> [||*] <gr>śu-</gr></hi>

<hi>[10.] <gr>bhamastu u</gr></hi>

<h1>TRANSLATION.</h1>

Let there be prosperity ! The village of Śekkaṉūr was given for (the requirements

of)<lb/>daily worship to (the temple of) Jvarakaṇḍeśvara-svāmin (at)

Velūr. Let there be<lb/>prosperity !

<h3>No. 51. ON A ROCK ON THE TOP OF THE BAVĀJI HILL NEAR VELŪR.</h3>

This rock-inscription is written in bold archaic letters; the lines are irregular and

very<lb/>close to each other. The inscription is dated in the twenty-sixth year of a king

called<lb/>Kaṉṉara-deva, and records that Velūr-pāḍi was given to the temple

of Paṉṉapeśvara<lb/>on the top of the hill of Śūdāḍupārai

(Śūdāḍupārai-malai) by Nuḷambaṉ Tribhuvana-<lb break="no"/>dhīra,

alias Muḍi-melaṉ Śrī-Pallava-Murāri. Another Nuḷambaṉ, the first

part of<lb/>whose name is indistinct on the stone, and who was probably a relation of Nuḷambaṉ

Tri-<lb break="no"/>bhuvanadhīra, seems to have received Velūr-pāḍi together with the

hill of Śūdāḍupārai<lb/>from Vīra-Choḷa. Velūr-pāḍi is probably the

same as Velapāḍi, a suburb of Vellore,<lb/>near which the Bavāji Hill is situated, and

which is supposed to be the oldest part of the town.<ref t="1:76-1"/><lb/>Śūdāḍupārai-malai must have been the old name of the

Bavāji Hill. It was situated<lb/>in the north of Paṅgaḷa-nāḍu, a division of

Paḍuvūr-koṭṭam. The Śiva temple on<lb/>its top had been founded by, and was

called after, a certain Paṉṉappai.

Besides the present Tamil inscription, five obliterated Telugu inscriptions are found on<lb/>the

top of the Bavāji Hill. Four of them mention a certain Nallaguruvayya; one

of<lb/>these four inscriptions is dated in Śaka 1539, the Piṅgaḷa year.

<hi>[1.] || <gr>svasti</gr> [||*] <ta>śrīkaṉṉaratevaṟku yāṇṭu irupattāṟāvatu</ta></hi>

<hi>[2.] <ta>paṭuvūrkkoṭṭattuppaṅkaḷanāṭṭu vaṭakkil vakai</ta>[ <gr>nta</gr>

<hi>[3.] <ta>tāṭupāraimalai melppaṉṉappai eṭuppitta</ta></hi>

<hi>[4.] <ta>paṉṉape</ta><gr>śva</gr><ta>rattukku pokamāka innāṭṭu velū-</ta></hi>

<hi>[5.] <ta>rppāṭi e*makan<ref t="1:76-2"/> nuḷampaṉ vīracoḻar pakkal</ta></hi>

<hi>[6.] <ta>cūtāṭupāraimalai akappaṭa</ta> <gr>dhā</gr><ta>rai aṭṭuvittu ko-</ta><pb n="1:77"/></hi>

<hi>[7.] <ta>ṇṭu</ta> <gr>śadrā</gr><ta>tittaruḷḷavum

u</ta><gr>da</gr><ta>ka</ta><gr>pūrvva</gr><ta>ñcey-</ta></hi>

<hi>[8.] <ta>tu kuṭutteṉ nuḷampaṉ tiripuvaṉatīraṉeṉ [|*]</ta></hi>

<hi>[9.] <ta>i</ta><gr>dharma rakṣi</gr><ta>ttāraṭieṉ muṭimelaṉ śrīpalla-</ta></hi>

<hi>[10.] <ta>vamurāri [|*] i</ta><gr>dharma</gr> <ta>iṟakkuvāṉ kaṅkai

kumariyiṭaicce-</ta></hi>

<hi>[11.] <ta>ytār ceyta pāvaṅkoḷvāṉ ||</ta></hi>

<h1>TRANSLATION.</h1>

Hail! In the twenty-sixth year of (the reign of) the illustrious Kaṉṉara-deva,

I,<lb/>Nuḷambaṉ Tribhuvanadhīra,<ref t="1:77-1"/> gave, with a libation of water, to

(the temple of) Paṉ-<lb break="no"/>ṉapeśvara, which Paṉṉappai had

caused to be erected on the hill of Śūdāḍupārai<lb/>(Śūdāḍupārai-malai),

which is situated in the north of Paṅgaḷa-nāḍu in Paḍuvūr-koṭṭam,<lb/>to

be enjoyed as long as the moon and the sun endure, Velūr-pāḍi, (a village) of

this nāḍu,<lb/>(which)••• Nuḷambaṉ had received from Vīra-Śoṛar,

together with the hill of Śūdāḍu-<lb break="no"/>pārai, as a lasting gift.<ref t="1:77-2"/> I, Muḍi-melaṉ,<ref t="1:77-3"/> the illustrious Pallava-Murāri,

(shall be) the<lb/>servant of those who protect this charitable gift. He who injures this

charitable gift, shall<lb/>incur the sin committed by those who commit (a sin) near the

Gaṅgā (or) Kumari.<ref t="1:77-4"/>

<h3>No. 52. ON THE NORTH WALL OF THE PERUMĀḶ TEMPLE AT GĀṄGANŪR NEAR VELŪR.</h3>

This inscription is dated in the Pramāthin year, which was the 17th year of

Sakalaloka-<lb break="no"/>chakravartin Śambuvarāya. This date is at variance with that

of a Kāñchīpuram<lb/>inscription, according to which the Vyaya year and the Śaka year

1268 corresponded to the<lb/>9th year of Sakalalokachakravartin Rājanārāyaṇa

Śambuvarāyar,<ref t="1:77-5"/> and we must<lb/>either assume that the 9th year is a

misreading for the 24th year, or that the king mentioned<lb/>at Kāñchīpuram and that of the

present inscription are two different persons.

The inscription is a receipt for the cost of a kāṇi,<ref t="1:77-6"/> which a certain

Tiruveṅgaḍam-<lb break="no"/>uḍaiyāṉ seems to have sold<ref t="1:77-7"/> to the

villagers of Nīlakaṇṭha-chaturvedi-maṅgalam<lb/>and of

Śrī-Mallinātha-chaturvedi-maṅgalam. The first of these two villages was<lb/>also

called Gāṅgeya-nallūr<ref t="1:77-8"/> (the modern Gāṅganūr) and was situated

in Karaivar̥-<lb break="no"/>Āndi-nāḍu.<ref t="1:77-9"/>

<hi>[1.] <ta>cakalalokaccakkaravatti śrī veṉṟu maṇ koṇṭa campuvarāyakku

yā[ṇ]ṭu</ta><lb/> <gr>17</gr> <ta>āvatu</ta>

<gr>pra</gr><ta>mā</ta><gr>thisaṃvatsara</gr><ta>ttu</ta>

<gr>r̥ṣabhanā</gr><ta>yaṟṟu</ta> <gr>pūrvva</gr><ta>[pakṣattu]</ta></hi>

<hi>[2.] <gr>prathamaiyu</gr><ta>m tiṅkaḷ kiḻa</ta><gr>mai</gr><ta>yam<ref t="1:77-10"/>

p[e]ṟṟa rohiṇi ṉāḷ ka</ta><gr>rai</gr><ta>va[ḻi]-<lb break="no"/>āṉtiṉāṭṭu akaram

kāṅkeyanallūrāna nilakaṇṭa</ta>[ <ta>ccatu</ta><gr>rvve</gr>]-<pb n="1:78"/></hi>

<hi>[3.] <gr>di</gr><ta>maṅkalattu</ta> <gr>magājana</gr><ta>ttukkum

śrīmallikā</ta><gr>[tha]</gr><ta>cca[tu]</ta><gr>rvvedi</gr><ta>maṅkalattu</ta>

<gr>mahāja-<lb break="no"/>na</gr><ta>ttukkum (k)kottaṉpāk[kamuṭai]-</ta></hi>

<hi>[4.] <ta>yāṉ tiru<ref t="1:78-1"/>veṅkaṭamuṭaiyāneṉ kāṇi</ta> <gr>vilai

pramāṇa</gr><ta>kaccāttu</ta> <gr>pa</gr><ta>[ṇ]ṇi<lb/>kuṭuttapaṭi

vemappa</ta><gr>[s]ā</gr><ta>rauṭaiyāṉ viracamapaccetirā•••</ta></hi>

<hi>[5.] <ta>[ṇṭu] u</ta><gr>ṭai</gr><ta>yenāṉ ivvakaraṅkaḷil kaṇakkakāṇi

iṟ</ta><gr>r̥ai</gr> <ta>nāḷ i</ta><gr>[pa]</gr><lb/>•• <ta>[ku]<ref t="1:78-2"/> vi[lai]

kuṭut[tuk]koḷ[ḷu]vatāṉa emmil i[c]ainta<lb/>[vilai pa]•••</ta></hi>

<hi>[6.] <ta>nallappaṇam vācipaṭar viracamappaṉ kuḷi</ta><gr>kai [<ch/>] 170</gr>

<ta>ippaṇam<lb/>ṉūṟṟue[ḻupatu]•••</ta></hi>

<hi>[7a.] <ta>i[v*]vūrkaḷil kaṇakkakāṇi vi</ta><gr>lai

pra</gr><ta>māṇakaccāttu</ta> <gr>pa</gr><ta>ṇṇi kuṭu-</ta></hi>

<hi>[7b.] <ta>tteṉ ṉilakaṇ[ṭa]ccatu</ta><gr>rvvedi</gr><ta>maṅkalattu</ta>

<gr>mahājana</gr><ta>ttukkum śrī</ta>[ <ta>malli</ta><gr>nātha</gr><ta>c-<lb break="no"/>catu</ta><gr>rvvedi</gr><ta>ma</ta>]-</hi>

<hi>[8a.] <ta>ṅkalattu</ta> <gr>mahājana</gr><ta>ttukkum

kottampākkamu</ta><gr>ṭai</gr><ta>yāṉ tiruve-</ta></hi>

<hi>[8b.] <ta>ṅkaṭamu</ta><gr>ṭai</gr><ta>yāneṉ</ta> [|*] <ta>i[p*]paṭikku

i</ta><gr>vai</gr> <ta>tiruveṅkaṭa-<lb break="no"/>mu</ta><gr>ṭai</gr><ta>yā•••</ta></hi>

<h1>TRANSLATION.</h1>

On the day of (the nakshatra) Rohiṇi, which corresponds to Monday, the first lunar

day<lb/>of the former half of the month of Ṛishabha of the Pramāthin year,

(which was) the 17th year<lb/>of (the reign of) Sakalalokachakravartin, who,

having conquered fortune, took the earth,<lb/>Śambuvarāya,——Whereas I,

Kottaṉpākkam-uḍaiyāṉ's (son) Tiruveṅgaḍam-<lb break="no"/>uḍaiyāṉ, gave to the great people of Gāṅgeya-nallūr, alias

Nīlakaṇṭha-chaturvedi-<lb break="no"/>maṅgalam, a village in

Karaivar̥-Āndi-nāḍu, and to the great people of Śrī-Malli-<lb break="no"/>nātha-chaturvedi-maṅgalam a receipt for the cost of a kāṇi;••••• I,

Kot-<lb break="no"/>tambākkam-uḍaiyāṉ's (son)

Tiruveṅgaḍam-uḍaiyāṉ, (hereby declare, that I) gave a<lb/>receipt for the cost

of a kāṇi, (as measured by ?) the accountant of these villages, to the great<lb/>people of

Nīlakaṇṭha-chaturvedi-maṅgalam and to the great people of Śrī-Malli-<lb break="no"/>nātha-chaturvedi-maṅgalam. This [is the signature of]

Tiruveṅgaḍam-uḍaiyā[ṉ].

<h3>No. 53. ON THE INNER WALL OF THE PERUMĀḶ TEMPLE AT ŚOṚAPURAM NEAR VELŪR.</h3>

This inscription is written in archaic characters; it is much obliterated, and incomplete<lb/>at

the end. The date is the twenty-third year of Ko-Vijaya-[Siṁha]vikramavarman.<lb/>The

inscription records a grant to the Vishṇu temple at Kāṭṭuttumbūr, which

was<lb/>probably another name of Śoṛapuram. The temple had been founded by the same

person or<lb/>persons who made the grant. The object granted was a piece of land at

Kanakavalli, which,<lb/>like Kāṭṭuttumbūr itself, belonged to

Paṅgaḷa-nāḍu, a division of Paḍuvūr-koṭṭam.

<hi>[1.] <gr>svasti</gr> [||*] <ta>śrīkovicaiya[ci]m[ma]vikkiramaparmaṟkku yāṇṭu

irupattumuṉṟāvatu<lb/>paṭuvūrkkoṭṭattuppaṅ-</ta></hi>

<hi>[2.] <ta>kaḷanāṭṭukkāṭṭuttumpūr nārāyaṇa</ta><gr>bha</gr><ta>ṭṭārakarkku

śrīkoyil eṭuppittu kaṉakavalli<lb/>vi</ta><gr>ṣṇuśrībhūmi</gr> <ta>eṉṉu-</ta></hi>

<hi>[3.] <ta>m</ta> <gr>nāmadhe</gr><ta>yattāl amaippittu itaṉukku</ta>

<gr>tri</gr><ta>kālam</ta> <gr>ārādhi</gr><ta>ppataṟkum</ta><lb/> <gr>tri</gr><ta>kālam

tiruamurtukkum</ta> <gr>na-</gr></hi>

<hi>[4.] <gr>ndā</gr><ta>viḷakkum</ta> <gr>ārādhi</gr><ta>ppāṉukku ja• tamum āka

ikkoṭṭattu ināṭṭu<lb/>kaṉakavalli eri kiḻ</ta> <gr>bhūmi</gr> <ta>i</ta><pb n="1:79"/></hi>

<h1>TRANSLATION.</h1>

Hail! In the twenty-third year of (the reign of) the illustrious

Ko-Vijaya-[Siṁha]-<lb break="no"/>vikramavarman,——having caused a sacred temple to be

erected to Nārāyaṇa-<lb break="no"/>bhaṭṭāraka (at) Kāṭṭuttumbūr

in Paṅgaḷa-nāḍu, (a division) of Paduvūr-koṭṭam,<lb/>[I

gave] to it a piece of land below the tank (at) Kanakavalli in the same

nāḍu and the<lb/>same koṭṭam, which [I] called “the sacred land of

Vishṇu (at) Kanakavalli,” for the<lb/>worship at the three times (of

the day), for the sacred food at the three times, (for) the<lb/>nandā lamp

(and) for the worshipper.

<h3>No. 54. ON THE BASE OF THE ĪŚVARA TEMPLE AT TEḶḶŪR NEAR VELŪR.<ref t="1:79-1"/></h3>

This inscription is dated in the reign of the mahāmaṇḍaleśvara

Vīrapratāpa-Deva-<lb break="no"/>rāya-mahārāya (of Vijayanagara) and in Śaka

1353, the Sādhāraṇa year. It records that<lb/>the family (kuḍi) of

Māraṇaṉ-uḷḷiṭṭār, which belonged to Pallava-nallūr, was given<lb/>to the

temple at Teḷḷaiyūr (the modern Teḷḷūr), alias

Pukkaḷappuram, which belonged<lb/>to Vaḍapuri-Āndi-nāḍu in

Paṅgaḷa-nāḍu, a division of Paḍuvūr-koṭṭam

in<lb/>Jayaṅkoṇḍa-Choḷa-maṇḍalam.

<h1>South.</h1>

<hi>[1b.] <gr>svasti [||*] śrīmanmahāmaṇḍaleśvaran

arirā</gr><ta>yavi</ta><gr>bhā</gr><ta>ṭaṉ</ta> <gr>bhāṣai</gr><ta>kku tappuva

rāyar<lb/>kaṇṭaṉ</ta>

<gr>pūrvvadakṣaṇa</gr><ta>paccamo</ta><gr>tta</gr><ta>ra</ta><gr>samudrādhipati

śrīvīrapratāpade[va]</gr><ta>rā-</ta></hi>

<hi>[1.] <gr>yamahār[ā*]ya prathivī</gr><ta>rā</ta><gr>jyam pa[ṇ*]ṇi</gr>

<ta>[a]ruḷāniṉṟa</ta> <gr>śa</gr><ta>kā</ta><gr>bdam 1353</gr></hi>

<h1>South.</h1>

<hi>[1a.] <gr>sādhā</gr><ta>raṇavaruṣam kaṟkaṭakanāya[ṟṟu]

pū</ta><gr>rvva</gr><ta>pa</ta><gr>kṣa</gr><ta>ttu pañcamiyum tiṅ[kaḷ ki]-<lb break="no"/>ḻamaiyum peṟṟa tiruv[o]ṇattu nāḷ

jayaṅkoṇṭacoḻamaṇṭalattu<lb/>paṭuvūrkoṭṭattu paṅkaḷanāṭṭu vaṭapuriāntināṭṭu

[a]karam teḷḷaiyūrāna<lb/>pukkaḷappurattu<ref t="1:79-2"/> nāyinārukku āntiṭṭu vaṭuki

maṉṟāṭi atikārikaḷ va<lb/>••• nāyakkatecu . kañcaṉanum taṉmacātanam

paṇṇikkuṭuttapaṭi<lb/>inta nāyinārukku āntiṭṭu</ta>.</hi>

<hi>[2.] <ta>pallavanallūrccervaikkuṭi m[ā]raṇaṉuḷḷiṭṭārai tirunantāviḷakku

kuṭi<lb/>āka ca</ta><gr>ndrā</gr><ta>tittavaraiyum cellumpaṭikku</ta>

<gr>uda</gr><ta>kapū</ta><gr>rvva dharmmadāna</gr><ta>māka paṇṇik-<lb break="no"/>kuṭuttom

[||*] ippaṭi paṇṇikkuṭutta inta māraṇaṉuḷḷiṭṭār eṅke<lb/>irukkilum inta nāyinārukku

i[ya]kka kaṭavanākavum<ref t="1:79-3"/> [||*] inta<lb/>taṉmacātanakkuṭi</ta></hi>

<hi>[2.] <ta>vaḻi ellām inta nāyinār kuṭi vaḻi ākakkaṭavatākavum [||*]

ippaṭi<lb/>paṇṇikkuṭutta inta taṉmacātanattukku akitam pa[ṇ*]ṇināruṇṭānāl</ta><pb n="1:80"/></hi>

<h1>South.</h1>

<hi>[3.]<ref t="1:80-1"/> <ta>keṅkaikkarayil<ref t="1:80-2"/> kurāl pacuvai koṉṟa pāvatte poka

kaṭavum [||*]</ta><lb/> <gr>m(ā)heśvvararakṣai [||*]</gr></hi>

<h1>TRANSLATION.</h1>

Hail! On the day of (the nakshatra) Tiruvoṇam,<ref t="1:80-3"/> which corresponds to

Monday, the<lb/>fifth lunar day of the former half of the month of Karkaṭaka of the

Sādhāraṇa year (and) the<lb/>Śaka year 1353, while the illustrious

mahāmaṇḍaleśvara, the conqueror of hostile kings, the<lb/>destroyer of those kings who

break their word, the lord of the eastern, southern, western<lb/>and northern occans, the

illustrious Vīrapratāpa-Devarāya-mahārāya was pleased to<lb/>rule the earth,——Whereas

(we),<ref t="1:80-4"/>••••• gave a dharmaśāsana to (the temple of) the lord

of<lb/>Teḷḷaiyūr, alias Pukkaḷappuram, a village in

Vaḍapuri-Āndi-nāḍu, (which belongs)<lb/>to Paṅgaḷa-nāḍu, (a

division) of Paḍuvūr-koṭṭam in Jayaṅkoṇḍa-Śoṛa-maṇḍalam;<lb/>——We

(hereby declare, that we) gave to this lord the family (called)

Māraṇaṉ-uḷḷiṭṭār,<lb/>which belongs to Pallava-nallūr, as a family

(which has to maintain) a tirunandā lamp,<lb/>with a libation of water, as a

meritorious gift, to last as long as the moon and the sun.<lb/>These

Māraṇaṉ-uḷḷiṭṭār, who were thus given, shall attend to (the worship of)

this lord,<lb/>wherever they are. The whole family (named in) this dharmaśāsana,

(together with) their<lb/>descendants, shall be the family of this lord. If there is anybody

who injures this dharma-<lb break="no"/>śāsana, which was thus given, he shall incur the

sin of one who has killed a tawny cow on<lb/>the bank of the Gaṅgā. Let

Maheśvara be the protector!

<h3>No. 55. ON THE WEST AND SOUTH WALLS OF THE VIRŪPĀKSHEŚVARA TEMPLE<lb/>AT VEPPAMBAṬṬU NEAR

VELŪR.</h3>

This inscription is dated in Śaka 132[8] expired and the Vyaya year current. It is

a<lb/>deed of sale of the revenue in gold and the revenue in rice of one half of the village

of<lb/>Veppambaṭṭu and of the village of Śiṟu-Kaḍambūr. The first-mentioned

village<lb/>belonged to Āndi-nāḍu, a division of Agara-paṟṟu. Both villages

are stated to have<lb/>been granted to the temple of Virūpāksha-deva<ref t="1:80-5"/> at

Veppambaṭṭu by Vīrapratāpa-<lb break="no"/>Bukka-mahārāyar (of

Vijayanagara), and the temple itself is said to have been conse-<lb break="no"/>crated one year

before the date of the inscription in the Pārthiva year, i.e., Śaka 1328

current.<lb/>This date is puzzling, as it does not agree with other inscriptions, according to

which Bukka's<lb/>son Harihara II. was reigning in Śaka 1301 and 1321.<ref t="1:80-6"/>

The cost of one half of the first village and of the second village as well as the total

are<lb/>given in kuḷapramāṇas or kuḷas of gold (poṉ) and in

paṇas. In line 2 of the south wall<lb/>another gold standard, called kovai, seems to

be mentioned. The numerous signs for fractions,<lb/>which occur throughout the inscription, are

palaeographically interesting.<pb n="1:81"/>

<hi>[1.] <gr>svasti śrī</gr> <ta>vijayā</ta><gr>tbhudaya<ref t="1:81-1"/> [||*] śakābdam

132[8]</gr> <ta>ṉ mel cellāniṉṟa<lb/>pā</ta><gr>rttivasaṃvatsara</gr><ta>ttukkuccellum

viya</ta><gr>saṃvatsara</gr><ta>ttu</ta> <gr>jeṣṭabahuḷa</gr></hi>

<h1>South.</h1>

<hi>[1.] <gr>amāvāsyai</gr><ta>yu</ta><gr>m</gr> <ta>viyāḻakkiḻamaiyum peṟṟa nāḷ

[|*]</ta> <gr>śrīmanmahārājādhirājarāja-<lb break="no"/>parameśvaraśrīvīrapra</gr><ta>tāpapukka</ta><gr>mahārā</gr><ta>yar

veppampaṭṭu virūpākṣatevaṟku</ta></hi>

<hi>[2.] <gr>aṅgaraṅgabhoga</gr><ta>amutupaṭikku</ta> <gr>dharmmaśāsanam</gr> <ta>āka

kuṭutta</ta> <gr>sausti</gr><ref t="1:81-2"/>

<ta>muṉṉāḷ<lb/>vai</ta><gr>śākaśuddadvādaśi</gr><ta>yum</ta> <gr>guru</gr><ta>vārattu

nāḷ</ta> <gr>pratiṣṭai</gr></hi>

<h1>South.</h1>

<hi>[2.] <ta>ākaiyāl aṉṉāḷ mutal ākakkuṭutta akarappaṟṟu āṉtināṭu

veppampaṭṭu<lb/>ūr oṉṟukku kuḷa</ta><gr>pramā</gr><ta>ṇam poṉ</ta> <gr>242 <ch/>

4</gr><ta>pa</ta><gr>ma</gr> <ta>takukkovai</ta></hi>

<hi>[3.] <ta>poṉ</ta> <gr>36 <ch/> 5<ch/> [|*]</gr> <ta>itil nāyiṉār virūpākṣatevaṟku</ta>

<gr>addhya</gr><ta>yanam</ta><lb/> <ta>paṇṇum</ta> <gr>brāmma</gr><ta>ṇarkku</ta>

<gr>sarvvamānnyam</gr> <ta>āka kuṭutta ūr pāti-</ta></hi>

<h1>South.</h1>

<hi>[3a.] <ta>kku kuḷa</ta><gr>pramā</gr><ta>ṇam poṉ</ta> <gr>121 <ch/> 2</gr>

<ta>nīkkī ūr pātikku kuḷam poṉ</ta><lb/> <gr>121 <ch/> 2</gr><ta>pa</ta><gr>ma</gr> <ta>m

[|*] irāvutta canti opuḷi āy</ta></hi>

<hi>[4.] <ta>kaṅki[n]ātarkkucceṉṟa•• nāṭu ciṟukaṭampūr ūr</ta> <gr>1</gr> <ta>kku

kuḷa</ta><gr>pramāṇam</gr><lb/> <ta>poṉ</ta> <gr>162 <ch/> 4<ch/> [|*]</gr> <ta>āka ūr</ta>

<h1>South.</h1>

<hi>[4a.] <ta>m poṉ</ta> <gr>283 <ch/> 6<ch/> [|*] akṣara</gr><ta>ttāl

vi</ta><gr>rūpākṣa</gr><ta>tevar</ta><lb/> <gr>aṅgaraṅgabhogam

amr̥</gr><ta>tapaṭikku</ta>

<gr>pārtthivava</gr><ta>ru</ta><gr>ṣam</gr><ta>vai</ta><gr>śā</gr><ta>kacu-</ta></hi>

<hi>[5.] <gr>ddhaduvādaśi</gr><ta>yu</ta><gr>m guru</gr><ta>vāram mutalāka

eṉṟeṉṟaikku</ta> <gr>sarvvamānnya</gr><ta>[m]</ta><lb/> <gr>dha[rmmaśā]sanam</gr> <ta>āka

kuṭutta ūr [oṉṟu] araikkum kuḷa</ta><gr>pramāṇa</gr><ta>m</ta></hi>

<h1>South.</h1>

<hi>[5a.] <ta>poṉ [iru]nūṟṟueṇpattumūṉṟu paṇam

āṟemukkālemukkāṇikkum<lb/>cuṅkam</ta> <gr>[u]bhaiyam mā</gr><ta>ma</ta><gr>gam</gr>

<ta>iṭattuṟai puṟampu ā[ka]</ta> <gr>saka-</gr></hi>

<hi>[3b.] <gr>lasvarnnādā</gr><ta>yamum</ta> <gr>sakalabhaktā</gr><ta>tāyamum

cekkukaṭamai</ta></hi>

<hi>[4b.] <ta>veṭṭivari tirupputiyitu erimiṉvīṟppaṇam uvaccavari</ta></hi>

<hi>[5b.] <ta>vaṇṇārvari uṭppaṭa</ta> <gr>āca[ṃ*]drārkkastā[hi]</gr><ref t="1:81-3"/> <ta>āka</ta> <gr>sarvvamānnya</gr> <ta>āka<lb/>kuṭutto</ta><gr>m

stāna(m)pūrvva(va)m</gr> [||*] <ta>aṟṟamari āticiruppaṇaṅkaḷ eḻuttu [||*]</ta><pb n="1:82"/></hi>

<h1>TRANSLATION.</h1>

Hail! Prosperity! Victory! Fortune! On Thursday, the new moon of the dark half

of<lb/>Jyaishṭha of the Vyaya year, which follows the Pārthiva year

(and) which was current after<lb/>the Śaka year 132[8] (had passed), after having

bathed, we gave as a sarvamānya, to last as<lb/>long as the moon and the sun, all the

revenue in gold and all the revenue in rice,<ref t="1:82-1"/> excluding<lb/>tolls, offerings,

māmagam<ref t="1:82-2"/> (and) iḍattuṟai, including the tax on oil-mills, the tax

for the<lb/>Veṭṭi,<ref t="1:82-3"/> the holy first fruits, the money from the sale of the

fish in the tanks, the tax on<lb/>Uvachchas<ref t="1:82-4"/> and the tax for the

washermen, against (payment of the sum detailed below):——(1.)<lb/>242 kuḷapramāṇas

of gold and 4(1/16) paṇas——equal to 36 kovais (?) of gold and 5(1/8)

paṇas——for<lb/>one village, (viz.) Veppambaṭṭu (in)

Āndi-nāḍu, (a division of) Agara-paṟṟu, which, as<lb/>the

consecration of the temple took place on a former day, (viz.) on Thursday, the

twelfth<lb/>lunar day of the bright half of Vaiśākha, was given from that day forward by a

dharmaśāsana,<lb/>for (providing) enjoyments of all kinds and rice<ref t="1:82-5"/>

to (the temple of) Virūpāksha-deva (at)<lb/>Veppambaṭṭu by the

illustrious mahārājādhirāja-rājaparameśvara, the illustrious Vīra-<lb break="no"/>pratāpa-Bukka-mahārāyar; having deducted from this (sum of 242

kuḷapramāṇas of gold<lb/>and 4(1/16) paṇas) 121 kuḷapramāṇas of gold and 2

paṇas for the (first) half of the village,<lb/>which was given as a

sarvamānya to the Brāhmaṇas studying the Vedas, (who are

connected)<lb/>with (the temple of) the lord Virūpāksha-deva, (there

remain to be paid) 121 kuḷas of gold<lb/>and 2(1/16) paṇas for the

(second) half of the village; (2.) 162 kuḷapramāṇas of gold and 4(1/2),

(1/5),<lb/>(1/40) paṇas for 1 village, (viz.) Śiṟu-Kaḍambūr•••••• , in

all, 283 kuḷas of gold and<lb/>6(3/4), (3/80) paṇas for the 1(1/2) villages

(viz., 121 kuḷapramāṇas of gold and 2(1/16) paṇas for the second<lb/>half

of Veppambaṭṭu and 162 kuḷapramāṇas of gold and 4(1/2), (1/5), (1/40)

paṇas for Śiṟu-Kaḍambūr);<lb/>in words: two hundred and eighty-three

kuḷapramāṇas of gold and six and three fourths and<lb/>three eightieths paṇas (were

to be paid) for the one and a half villages, which were given<lb/>by a dharmaśāsana,

as a sarvamānya, for ever, from Thursday, the twelfth lunar day of the<lb/>bright half of

Vaiśākha (of) the Pārthiva year, for (providing) enjoyments of all kinds

and<lb/>rice (to the temple of) Virūpāksha-deva.

The signature of Aṟṟamari Ādi-Śiruppaṇaṅgaḷ.

<h1>III.——INSCRIPTIONS AT AND NEAR VIRIÑCHIPURAM.</h1>

<h3>No. 56. INSIDE THE FRONT GOPURA OF THE VIRIÑCHIPURAM TEMPLE, SECOND INSCRIPTION<lb/>TO THE

RIGHT.</h3>

This inscription is dated during the reign of Vīrapratāpa-Devarāya-mahārāja

(of<lb/>Vijayanagara) and in the Viśvāvasu year, which was current after the

expiration of the Śaka<lb/>year 1347. It refers to a question of the sacred law (dharma) of

the Brāhmaṇas, which was<lb/>settled by the Brāhmaṇas of the kingdom of

Paḍaivīḍu, among whom Karṇāṭa, Tamiṛ,<lb/>Telugu and Lāṭa

Brāhmaṇas are mentioned. Their representatives signed an agreement<pb n="1:83"/><lb/>to

the effect, that henceforth marriages among their families had only to be concluded

by<lb/>kanyādāna, i.e., that the father had to give his daughter to the bridegroom

gratuitously.<lb/>Both the father who accepted money, and the bridegroom who paid money for the

bride,<lb/>should be subject to punishment by the king and to excommunication from their

caste.<lb/>This practice was evidently adopted on the authority of the canonical works on sacred

law,<lb/>which condemn in strong terms the payment of money for the bride, and use the

term<lb/>āsura-vivāha for a marriage thus concluded. The four forms of marriage permitted

to<lb/>Brāhmaṇas are mere varieties of the marriage by kanyādāna.

To the end of the inscription a large number of signatures of Brāhmaṇas are

attached.<lb/>This part of the original is obliterated to such an extent that a satisfactory

transcript cannot<lb/>be given. In some cases, the places where the single Brāhmaṇas came

from, are registered.<lb/>As the identification of these localities might be useful for fixing the

extent of the kingdom<lb/>of Paḍaivīḍu, I subjoin those which may be read with

certainty: Kaḷañjiyam,<lb/>Kamalapādam, Marudam, Maṅgalam, Araiyapāḍi,

Kaṇṇamaṅgalam,<ref t="1:83-1"/> A[ga]t-<lb break="no"/>terippaṭṭu, Enādapāḍi. Two

other inscriptions mention Guḍiyātam<ref t="1:83-2"/> and Vallam<ref t="1:83-3"/><lb/>as belonging to the kingdom of Paḍavīḍu<ref t="1:83-4"/> or

Paḍaveḍu.<ref t="1:83-5"/> The kingdom of Paḍaivīḍu<lb/>(Paḍaivīṭṭu

rājyam) was called after the town of Paḍaivīḍu, now Paḍaveḍu in the

Polūr<lb/>Tālluqa of the North Arcot District.<ref t="1:83-6"/> According to two

Vijayanagara inscriptions, it<lb/>formed a district of Toṇḍai-maṇḍalam.<ref t="1:83-7"/> The name Paḍaivīḍu means “an encamp-<lb break="no"/>ment” and seems to owe

its origin to a temporary camp of some king, around which a city<lb/>arose in course of time.<ref t="1:83-8"/>

<hi>[1.] <gr>śubhamastu</gr></hi>

<hi>[2.] <gr>svasti [||*]</gr>

<ta>śrīmaṉ</ta><gr>mahā</gr><ta>irā</ta><gr>jādirāja</gr><ta>parame</ta><gr>śva</gr><ta>rāṉa

śrī[vī]ra</ta><gr>pra</gr><ta>tāpa</ta><gr>devarāya-</gr><lb/> <ta>ma</ta><gr>hārāja

pri-</gr></hi>

<hi>[3.] <gr>dhivirājyam</gr> <ta>paṇṇi aruḷāṉiṉṟa</ta> <gr>śakābdam 1347</gr><ta>ḻiṉ

mel<lb/>cellāṉi[ṉ*]ṟa</ta> <gr>viśvāvasu-</gr></hi>

<hi>[4.] <ta>varuṣa</ta><gr>m</gr> <ta>paṅkuṉi mātam</ta> <gr>3 kku

ṣaṣṭi</gr><ta>yu[m*]</ta> <gr>budha</gr><ta>ṉ kiḻamaiyum peṟṟa<lb/>aniḻattu<ref t="1:83-9"/> nāḷ paṭaiviṭṭu i</ta><gr>rājya</gr><ta>ttu</ta></hi>

<hi>[5.] <gr>aśeṣavidyamahāja</gr><ta>naṅkaḷum</ta> <gr>arkkapuṣkaraṇi<ref t="1:83-10"/>

gopināthasannadhi</gr><ta>yil[e]</ta></hi>

<hi>[6.] <gr>dharmmasthāpanasamayapatra</gr><ta>m paṇṇi kuṭuttapaṭi iṟṟai nāḷ mutalāka

inta-</ta></hi>

<hi>[7.] <ta>ppaṭaivīṭṭu</ta> <gr>rājya</gr><ta>ttu</ta> <gr>brāhmaṇa</gr><ta>ril

kaṉṉa[ṭi]kar tamiḻir<ref t="1:83-11"/> teluṅkar<lb/>ilāḷar mutalā-</ta><pb n="1:84"/></hi>

<hi>[8.] <ta>ṉa</ta> <gr>aśeṣagotra</gr><ta>ttu</ta> <gr>aśeṣasūtra</gr><ta>ttil</ta>

<gr>aśeṣaśā[kh*]ai</gr><ta>yilava</ta><gr>tka</gr><ta>ḷum</ta><ref t="1:84-1"/><lb/>

<ta>vivāham paṇ-</ta></hi>

<hi>[9.] <ta>ṇumiṭattu ka</ta><gr>nyādānamā</gr><ta>ka vivā</ta><gr>ham</gr>

<ta>paṇṇakkaṭavarākavum [|*] ka</ta><gr>nyādāna</gr><ta>m<lb/>paṇṇāmal</ta></hi>

<hi>[10.] <ta>poṉ vāṅkippeṇ kuṭuttāl poṉ kuṭuttu vivāham

paṇṇiṉāl<lb/>irāja</ta><gr>daṇḍa</gr><ta>ttukkum uṭpaṭṭu</ta></hi>

<hi>[11.] <gr>brāhmaṇya</gr><ta>ttukkum puṟampākakkaṭavāreṉ[ṟu] paṇṇi[na]</ta>

<gr>dharmmasthā</gr><ta>pa</ta><gr>nasamayapatra</gr><ta>m<lb/>[||*] ippaṭikku</ta>

<gr>aśeṣavidyama-</gr></hi>

<hi>[12.] <ta>hājanaṅkaḷ eḻuttu [||*]<lb/>••••••</ta></hi>

<h1>TRANSLATION.</h1>

Let there be prosperity! Hail! On the day of (the nakshatra) Anusham,<ref t="1:84-2"/>

which corre-<lb break="no"/>sponds to Wednesday, the sixth lunar day, the 3rd (solar day) of

the month of Paṅguṉi<ref t="1:84-3"/> of the<lb/>Viśvāvasu year, which was

current after the Śaka year 1347 (had passed), while the

illustrious<lb/>mahārājādhirāja-parameśvara, the illustrious

Vīrapratāpa-Devarāya-mahārāja was<lb/>pleased to rule the earth,——the great men of

all branches of sacred studies of the kingdom<lb/>(rājyam) of Paḍaivīḍu drew

up, in the presence of (the god) Gopinātha

(of)<lb/>Arkapushkariṇī, a document (which contains) an agreement fixing

the sacred law.<lb/>According to (this document), if the Brāhmaṇas of this kingdom

(rājyam) of Paḍaivīḍu, viz.,<lb/>Kaṉṉaḍigas, Tamiṛas, Teluṅgas,

Ilāḷas,<ref t="1:84-4"/> etc., of all gotras, sūtras and śākhās

conclude<lb/>a marriage, they shall, from this day forward, do it by kanyādāna. Those who

do not adopt<lb/>kanyādāna, i.e., both those who give a girl away after having received

gold, and those who<lb/>conclude a marriage after having given gold, shall be liable to punishment

by the king and<lb/>shall be excluded from the community of Brāhmaṇas. These are the

contents of the<lb/>document which was drawn up.

The following are the signatures of the great men of all branches of sacred

studies:——<lb/>..........

<h3>No. 57. ON A STONE BUILT INTO THE FLOOR OF THE COURTYARD OF THE<lb/>VIRIÑCHIPURAM TEMPLE.</h3>

This inscription records that in the Saumya year, which was current after the

expiration<lb/>of Śaka 1471, the pavement of the outer courtyard of the Viriñchipuram

Temple was laid<lb/>by Bommu-nāyaka, who is evidently the same person as

Śiṉṉa-Bommu-nāyaka or<lb/>Bomma-nr̥pati of Velūr.<ref t="1:84-5"/>

On this occasion, the other inscribed stones which are<lb/>noticed in part III, must have found

their way into the floor of the temple.

<hi>[1.] <gr>śubha-</gr></hi>

<hi>[2.] <gr>mastu [||*]</gr></hi>

<gr>1471</gr> <ta>ṉ mel cellāniṉṟa</ta></hi>

<hi>[4.] <gr>saumya</gr><ta>varuṣa meṣanāyaṟṟu pū</ta><gr>rvva</gr><ta>pa</ta><gr>kṣa

sapta</gr><ta>miyum peṟṟa</ta></hi>

<hi>[5.] <gr>gu</gr><ta>ruvāra puna</ta><gr>rvvasu</gr> <ta>nāḷ velūr māc[ca]nāyakkarukku

taṉmamāka</ta></hi>

<hi>[6.] <ta>kumārar pommunāyakkar aṭ[aiya] vaḷaiñcāṉa taḷavicai paṭuppittār

[||*]</ta><pb n="1:85"/></hi>

<h1>TRANSLATION.</h1>

Let there be prosperity! On Thursday, the day of (the nakshatra) Punarvasu,

which<lb/>corresponds to the seventh lunar day of the former half of the month of Mesha of

the Saumya<lb/>year, which was current after the Śālivāha-Śaka year 1471 (had

passed),——in order to<lb/>procure religious merit to Māchcha(?)-nāyaka (of)

Velūr,——prince Bommu-nāyaka<lb/>laid the pavement round the whole

(temple).

<h3>No. 58. ON A STONE AT THE SOUTH ENTRANCE OF VIRIÑCHIPURAM.</h3>

This inscription is dated during the reign of Veṅkaṭapati-deva-mahārāyar<ref t="1:85-1"/> and in<lb/>the Nandana year, which was current after the expiration of the

Śaka year 1514. It records<lb/>that Periya-Eṟama-nāyaka of Puṉṉāṟṟūr

granted a house (maṉai) and some land for<lb/>a maṭha to

Ānanda-Namaśivāya-paṇḍāram. The grant was made at the Mārgasa-<lb break="no"/>hāyeśvara Temple of Tiru-Viriñchapuram (Viriñchipuram).

<hi>[1.] <gr>[śvasti<ref t="1:85-2"/>]</gr> <ta>śrīmaṉma[kā]maṇṭa[le]-</ta></hi>

<hi>[2.] <gr>śvara</gr><ta>ṉ kaṇṭa kaṭṭāri [cā]-</ta></hi>

<hi>[3.] <ta>ḷuva śrīveṅka[ṭapa]tite-</ta></hi>

<hi>[4.] <ta>vamakārāyar piṟutivīrā[c]-</ta></hi>

<hi>[5.] <ta>ciyam paṇṇi aruḷāni[ṉ]-</ta></hi>

<hi>[6.] <ta>ṟa</ta> <gr>sahattam<ref t="1:85-3"/> 1514 kku</gr></hi>

<hi>[7.] <ta>mel cellāniṉṟa na-</ta></hi>

<hi>[8.] <ta>ntaṉavaruṣam tai mātam</ta> <gr>6 u</gr> <ta>tiru-</ta></hi>

<hi>[9.] <ta>viriñcapuram māṟkacakāyīcu[ra]-</ta></hi>

<hi>[10.] <ta>ṉ caṉṉatiyil citamparam kuru[na]-</ta></hi>

<hi>[11.] <ta>macivāyamuṟtti aṭiyār āṉan-</ta></hi>

<hi>[12.] <ta>tanamacivāyapaṇṭā[ra]mavar[kaḷu]-</ta></hi>

<hi>[13.] <gr>kku</gr> <ta>vāṇṭarāyaṉ tiruvitiyil</ta></hi>

<hi>[14.] <ta>vaṭaciṟakil ma[ṉai] velūr [māya]-</ta></hi>

<hi>[15.] <ta>nāyakkar kumāracaṅkarappan[ā]-</ta></hi>

<hi>[16.] <ta>yakkarayaṉavarkaḷu</ta><gr>kku</gr> <ta>puṇṇi-</ta></hi>

<hi>[17.] <ta>yamāka puṉṉāṟṟūr periyaeṟa-</ta></hi>

<hi>[18.] <ta>manāyakkar ka</ta><gr>ṭṭa</gr><ta>ḷaiyi[ṭ]ṭa maṭam [||*]</ta></hi>

<hi>[19.] <ta>inta maṭattu maṉai tiṟiyampakama-</ta></hi>

<ta>muṟtimāṇikkatti[ṉ]</ta></hi>

<hi>[21.] <ta>maṉai</ta><gr>kku</gr> <ta>meṟku maṉai |ka| aṭi</ta></hi>

<hi>[22.] <gr>41</gr> <ta>maṉai[p]paṭa[p]paiyuminta</ta></hi>

<hi>[23.] <ta>maṭataṟmattu</ta><gr>kku</gr> <ta>nāḷ</ta> <gr>1 kku</gr> <ta>oṟṟi

[pi]-</ta></hi>

<hi>[24.] <ta>ṟasātam kuṟuṇiyum ūṟa-</ta></hi>

<hi>[25.] <ta>ṇṭaṉtāṅkal akkirārattil</ta></hi>

<hi>[26.] <ta>nilaoṟṟicampantamum tārā<ref t="1:85-4"/>ppū-</ta></hi>

<hi>[27.] <ta>ṟu[va]m paṇṇikkuṭuttom [||*]</ta><pb n="1:86"/></hi>

<hi>[28.] <ta>yinta maṭam ciṣaparamparai pu-</ta></hi>

<hi>[29.] <ta>ttiṟaparamparaiyum cantirātitta-</ta></hi>

<hi>[30.] <ta>varaiyum aṉupocittuk-</ta></hi>

<hi>[31.] <ta>koḷḷakkaṭavarākavum</ta> <gr>u u</gr></hi>

<hi>[32.] <ta>yin[ta] maṭataṉmattu</ta><gr>kku</gr> <ta>yāto-</ta></hi>

<hi>[33.] <ta>ruvar akutam paṇṇiṉa pe-</ta></hi>

<hi>[34.] <ta>r keṅkai karaiyile kā-</ta></hi>

<hi>[35.] <ta>rām pacuvaikkoṉṟa</ta></hi>

<hi>[36.] <ta>toṣattile po-</ta></hi>

<hi>[37.] <ta>ka kaṭavarākavum</ta> <gr>u</gr></hi>

<h1>TRANSLATION.</h1>

Hail! On the 6th solar day of the month of Tai of the Nandana year, which

was<lb/>current after the Śaka year 1514 (had passed), while the illustrious

mahāmaṇḍaleśvara, the<lb/>hero (Gaṇḍa), the dagger (Kaṭṭāri), the

hawk (Sāḷuva), the illustrious Veṅkaṭapati-deva-<lb break="no"/>mahārāyar was

pleased to rule the earth,——in the presence of (the god)

Mārgasahāyeśvara<lb/>(of) Tiru-Viriñchapuram,——Periya-Eṟama-nāyaka

(of) Puṉṉāṟṟūr ordered a house<lb/>(maṉai) on the northern side of

the holy street (tiru-vīthi) of Vāṇḍarāyaṉ (to be given for)

a<lb/>maṭha to Ānanda-Namaśivāya-paṇḍāram, the worshipper (i.e.,

pupil ?) of the guru<lb/>Namaśivāya-mūrti (of) Chidambaram, in

order to procure religious merit to Śaṁ-<lb break="no"/>karappa-nāyaka Ayaṉ, the son

of Māya (?)-nāyaka (of) Velūr. This house for the<lb/>maṭha

consists of 1 house to the east of the house of Tryambaka and to the west of the<lb/>house

of Mūrti-māṇikkam, and of a house-garden of 41 feet. To this meritorious gift<lb/>of a

maṭha we gave, with a libation of water, for each day a kuṟuṇi<ref t="1:86-1"/> of

rice (? prasāda) under<lb/>mortgage,<ref t="1:86-2"/> and the connexion under mortgage with

(a piece of) land in the agrahāra (of)<lb/>Ūṟaṇḍaṉ-tāṅgal. The

succession of sons (which consists of) the succession of pupils<ref t="1:86-3"/><lb/>shall

enjoy this maṭha as long as the moon and the sun endure. Whosoever injures

this<lb/>meritorious gift of a maṭha, that man shall incur the sin of one who has killed a

black cow<lb/>on the bank of the Gaṅgā.

<h1>INSCRIPTIONS OF THE PERUMĀḶ TEMPLE AT POYGAI NEAR VIRIÑCHIPURAM.</h1>

These inscriptions (Nos. 59 to 64) are dated during the reign of a king

called<lb/>Tribhuvanachakravartin Rājarāja-deva. His twenty-second year

corresponded to Śaka<lb/>1160 (Nos. 59 and 60), his twenty-fourth year to Śaka 1161 (Nos. 61 and

62) and his twenty-<lb break="no"/>eighth year was current after the expiration of Śaka 1165 (No.

64). Accordingly, the<lb/>first year of his reign corresponded to the Śaka year 1137-38.

The inscriptions record that the Keraḷa merchant<ref t="1:86-4"/> Ādi-Rāma,

an inhabitant of “the<lb/>Hill-country,”<ref t="1:86-5"/> i.e., of Malayāḷam, granted

three villages, which he had bought from a<lb/>certain Śambuvarāyaṉ, to the temple, on

the walls of which the inscriptions are found.<lb/>The temple had two names: 1.

Aruḷāḷa-Perumāḷ<ref t="1:86-6"/> of Poygai, alias

Rājendra-Choḷa-<pb n="1:87"/><lb/>nallūr, and 2.

Chitra-mer̥-Malai-maṇḍala-Viṇṇagara. The technical meaning

of<lb/>chitra-mer̥, “the beautiful plough-tail,” is not clear. The remainder of the second

name<lb/>means “the Vishṇu temple<ref t="1:87-1"/> of the Hill-country.” Probably the donor

Rāma himself had<lb/>founded the temple and called it after his native country, viz.,

Malayāḷam.

The full name of Śambuvarāyaṉ, from whom Rāma bought the three

villages<lb/>which he granted to the Poygai Temple, was Śeṅgeṇi-Vīrāśani-<ref t="1:87-2"/> Ammaiappaṉ<lb/>(or Ammaiyappaṉ) Aṛagiya-Śoṛaṉ, alias

Edirili-<ref t="1:87-3"/>Śoṛa-Śambuvarāyaṉ.<ref t="1:87-4"/> He seems<lb/>to have

been a vassal of Rājarāja-deva.

<h3>No. 59. ON THE BASE OF THE NORTH WALL</h3>

This inscription is dated in the twenty-second year of

Tribhuvanachakravartin<lb/>Rājarāja-deva and in the Śaka year 1160. It records

the gift of the village of Kumāra-<lb break="no"/>maṅgalam, which was situated east of

Koṟṟa-maṅgalam, north-west of Aimbūṇḍi——<lb/>which lay to the north of

Poygai, alias Rājendra-Choḷa-nallūr——and south of the<lb/>Pālaṟu.

Aimbūṇḍi is the old name of the modern village of Ammuṇḍi; it occurs<lb/>also in

an Ammuṇḍi inscription, which will be noticed in Part III (No. 131). The

Pālāṟu<lb/>is the well-known Pālār, the chief river of the North Arcot

District.

<hi>[1.] <gr>svasti śrī [||*]</gr> <ta>caka</ta><gr>rai</gr><ta>yāṇṭu

ā[yirat]t[oru]ṉūṟṟaṟupatu cellāṉiṉṟa<lb/>śrītiripuvaṉaccakkaravattikaḷ</ta>

<gr>śrīrājarājadeva</gr><ta>ṟku yā-</ta></hi>

<hi>[2.] <ta>ṇṭu iru[pa]tti[raṇṭā]va[tu] tai••• poy</ta><gr>kai</gr> <ta>āṉa irā-<lb break="no"/>centiracoḻanallūrccittirameḻimalaimaṇṭalaviṇṇakarā-</ta></hi>

<hi>[3.] <ta>ṉa aruḷāḷapperumāḷukkuttiruviṭaiyāṭṭamākakkumāramaṅkalam [|*] mel-<lb break="no"/>pāṟkellai koṟṟamaṅkalattu ellai ācaṟutiyiṉaṭṭa

tiruvā[ḻi]kkallukku<lb/>kiḻak-</ta></hi>

<hi>[4.] <ta>kum [|*] teṉpāṟkellai poykaiyāṉa irācentiracoḻanallūrkku vaṭak-<lb break="no"/>kāṉa aimpūṇṭi kayakkālukku vaṭakkum [|*] ki[ḻ]pāṟkellai aimpūṇṭi<lb/>ellai

ācaṟutiyil naṭṭa ti-</ta></hi>

<hi>[5.] <ta>ruvāḻikkallukku meṟkkum [|*] vaṭapāṟkkellai pālāṟṟukku teṟkku

mi[n]ta<lb/>ṉāṟppāṟkkellaikkumuṭpaṭṭa me[ṉokki]ṉa maramum kiṇokkiṉa

kiṇaṟum<lb/>nañcai puñcai kaṭamai kuṭi[m]-</ta></hi>

<hi>[6.] <ta>ai uḷpaṭa veṭṭitaṉiāḷ āyam pāṭikāval cilvari peruvari kāṟtik[ai]-<lb break="no"/>arici kāṟtikaippaccai maṟṟumuḷḷa pala kā[cāyam]kaḷum taṟiiṟai kaṭai-<lb break="no"/>iṟai taṭṭārppāṭṭañce-</ta></hi>

<hi>[7.] <ta>kkukka[ṭa]maiyum āciva[ka]kācu eppeṟpaṭṭa aṉaittāyaṅkaḷum āya<ref t="1:87-5"/>īṉār ciṟai<lb/>irāmaṉ keraḷaṉ pakkal poṉṉa[ṟakkoṇṭu maṇṇaṟappoykai

aruḷāḷap-<lb break="no"/>perumāḷukkut]-</ta></hi>

<hi>[8.] <ta>tiruviṭaiyāṭṭamāka cantarā<ref t="1:87-6"/>tittavarai celvatāka viṭṭeṉ

ceṅkeṇi virā-<lb break="no"/>caṉi ammai[ya]ppaṉ taṉiṉiṉṟu veṉṟāṉ taṉ vaci

kāṭṭuvāṉ aḻakiya<lb/>coḻaṉāṉa eti[rili]•••••</ta><pb n="1:88"/></hi>

<h1>TRANSLATION.</h1>

Hail! Prosperity! [In the month of] Tai of the twenty-second year of the

illustrious<lb/>Tribhuvanachakravartin, the illustrious Rājarāja-deva, which was

current during the Śaka<lb/>year one thousand one hundred and sixty,——I,

Śeṅgeṇi-Vīrāśani-Ammaiyappaṉ, who<lb/>has gained victory standing by himself, who

shows his sword, Aṛagiya-Śoṛaṉ, alias<lb/>Edirili••••• , after having

received gold from Rāma the Keraḷa, a slave<lb/>(i.e., worshipper) of

Āya-īṉār,<ref t="1:88-1"/>——gave to the Vishṇu temple of

Chitra-mer̥-Malai-<lb break="no"/>maṇḍala, alias (the temple of)

Aruḷāḷa-Perumāḷ, (at) Poygai, alias Rājendra-Śoṛa-<lb break="no"/>nallūr, (the village of) Kumāra-maṅgalam as exclusive

property,<ref t="1:88-2"/> to last as long as the<lb/>moon and the sun;——the boundary on the

western side is to the east of the tiruvār̥<ref t="1:88-3"/><lb/>stone put up at the

extremity of the boundary of Koṟṟa-maṅgalam; the boundary on the<lb/>southern side is

to the north of the channel of Aimbūṇḍi, which lies to the north

of<lb/>Poygai, alias Rājendra-Śoṛa-nallūr; the boundary on the eastern

side is to the west of<lb/>the tiruvār̥ stone put up at the extremity of the boundary of

Aimbūṇḍi; the boundary on<lb/>the northern side is to the south of the (river)

Pālāṟu;——the trees overground and the<lb/>wells underground, the wet land and the dry

land, included within these boundaries in the<lb/>four directions; including taxes and rights;

(the revenue for) one Veṭṭi,<ref t="1:88-4"/> tolls (āyam), the

small<lb/>taxes (and) the large taxes for the village-police, the rice in Kārttika,

the unripe (fruit) in<lb/>Kārttika, and all other revenue in money; the tax on

looms, the tax on shops, the tax on<lb/>goldsmiths, the tax on oil-mills, the tax on

Ājīvakas,<ref t="1:88-5"/> and all (other) revenue.

Of this inscription only the date remains, which is the same as in No. 59.

<hi>[1.] <gr>svasti śrī [||*]</gr> <ta>cakarayāṇṭu</ta></hi>

<hi>[2.] <ta>āyirattoruṉūṟṟaṟupatu cellā-</ta></hi>

<hi>[3.] <ta>niṉṟa tiripuvaṉaccakkaravattikaḷ</ta> <gr>śrīrāja-</gr></hi>

<hi>[4.] <gr>rāja</gr><ta>tevaṟku yāṇṭu irupattuiraṇṭā</ta><ref t="1:88-6"/></hi>

<h1>TRANSLATION.</h1>

Hail! Prosperity! In the twenty-second year of Tribhuvanachakravartin, the

illustrious<lb/>Rājarāja-deva, which was current during the Śaka year one thousand one

hundred and<lb/>sixty•••••

<h3>No. 61. ON THE BASE OF THE SOUTH WALL.</h3>

This inscription is dated in the twenty-fourth year of Tribhuvanachakravartin

Rājarāja-<lb break="no"/>deva, and in the Śaka year 1161. It records the gift of the

village of Puttūr.<pb n="1:89"/>

<hi>[1.] <gr>svasti śrī [||*]</gr> <ta>cakaraiyāṇṭu āyirattoruṉūṟṟaṟupattoṉṟu

cellāniṉṟa</ta><lb/> <gr>śrī[tri]bhu</gr><ta>vaṉaccakkaravat[tika]ḷ</ta>

<gr>śrīrāja</gr>[ <gr>rāja</gr><ta>te</ta>] <ta>va[ṟ]ku [yā]ṇṭu irupattu-<lb break="no"/>nālāvatu</ta></hi>

<hi>[2.] <ta>taimmā</ta><gr>sa</gr><ta>m mutal poyk[ai]yāṉa</ta>

<gr>rā[jendra]</gr><ta>coḻanallūr cittirameḻimalaima-<lb break="no"/>ṇṭalaviṇṇakarāṉa

aruḷāḷapp[e]ru[māḷukku puttūr] nā[ṟpāṟ]kellaikku-<lb break="no"/>muṭpaṭṭa

meṉo-</ta></hi>

<hi>[3.] <ta>[kki]ṉa maramum [ki]ḻnok[ki]na [ki]ṇaṟum naṉcey puṉcey nāṟpāṟkel-<lb break="no"/>laiyumuṭpaṭṭa kaṭamai [kuṭi]maikaḷu[m āyam pāṭikāval ci]l[vari eṭuttu]-<lb break="no"/>kkoṭṭi arimukkai-</ta></hi>

<hi>[4.] <ta>[yuṭ]paṭṭa pala nellāyaṅkaḷum kārttikaiarici kārttikaikkācu kārttikaip-<lb break="no"/>pacc[ai] velippayaṟu nirnilak[k]ācu taṟiyiṟai kaṭaiyiṟai

kālakatappāṭṭa[m]<lb/>[ta*]-</ta></hi>

<hi>[5.] <ta>ṭṭārppāṭṭam ācuvakakaṭamai cekkukkaṭamai erimiṉkācu inavari vakainta

kācu<lb/>paṭṭolaikkācu maṟṟumeppeṟpaṭṭa pala kācāyaṅ-</ta></hi>

<hi>[6.] <ta>kaḷum antarāyamum veṭṭitaṉiāḷu[ṭ*]paṭṭa aṉaittu nellāyaṅkaḷum<ref t="1:89-1"/><lb/>uṭpaṭattiruviṭaiāṭṭamāka malaimaṇ-</ta></hi>

<hi>[7.] <ta>ṭalattu āyaīṉār ciṟai rāmaṉ kera[ḷa]ṉ pakkalppoṉṉaṟakkoṇṭu maṇ-<lb break="no"/>ṇaṟa viṭṭeṉ virācani ammaiyappaṉ(appan) aḻaki-</ta></hi>

<hi>[8.] <ta>ya coḻaṉāna etirili coḻacampuvarāyaṉneṉ [||*]</ta></hi>

<h1>TRANSLATION.</h1>

Hail! Prosperity! From the month of Tai of the twenty-fourth year of the

illustrious<lb/>Tribhuvanachakravartin, the illustrious Rājarāja-deva, which was

current during the<lb/>Śaka year one thousand one hundred and sixty-one,——I,

Vīrāśani-Ammaiyappaṉ<lb/>Aṛagiya-Śoṛaṉ, alias

Edirili-Śoṛa-Śambuvarāyaṉ, after having received gold<lb/>from Rāma the

Keraḷa a worshipper of Āya-īṉār (and an inhabitant) of

Malai-maṇ-<lb break="no"/>ḍalam,——gave to the Vishṇu temple of

Chitra-mer̥-Malai-maṇḍala, alias (the<lb/>temple of)

Aruḷāḷa-Perumāḷ, (at) Poygai, alias

Rājendra-Śoṛa-nallūr, (the village of)<lb/>Puttūr as exclusive

property:——the trees overground and the wells underground, the wet<lb/>land and the dry land,

included within the boundaries in the four directions; the taxes and<lb/>rights (which

obtain) within the boundaries in the four directions; all the revenue in paddy,<lb/>excluding

tolls and the small tax for the village-police, and including the three handfuls of<lb/>paddy (?);

the rice in Kārttika, the money in Kārttika, the unripe (fruit) in

Kārttika, veli-<lb break="no"/>payaṟu,<ref t="1:89-2"/> the money from water and land, the

tax on looms, the tax on shops,•••<ref t="1:89-3"/> the<lb/>tax on goldsmiths, the tax on

Ājīvakas, the tax on oil-mills, the money from (the sale of)<lb/>the fish in the

tank,<ref t="1:89-4"/>•••••<ref t="1:89-5"/> the money for documents, and all other revenue<lb/>in

money; the antarāyam;<ref t="1:89-6"/> including all (other) revenue in paddy and

revenue in money,<lb/>including (that for) one Veṭṭi.<pb n="1:90"/>

<h3>No. 62. ON THE RIGHT SIDE OF THE EAST WALL.</h3>

This inscription is a duplicate of No. 61. At the end some words are lost.

<hi>[1.] <gr>svasti śrī [||*]</gr> <ta>cakarayāṇṭu āyirat-</ta></hi>

<hi>[2.] <ta>toruṉūṟṟaṟupattoṉṟu c-</ta></hi>

<hi>[3.] <ta>ellāniṉṟa śrītiripuvaṉaccakkara-</ta></hi>

<hi>[4.] <ta>vattikaḷ cirācarācatevaṟku yāṇṭu</ta></hi>

<hi>[5.] <ta>irupattunālāvatu taimmātamu•</ta><ref t="1:90-1"/></hi>

<hi>[6.] <ta>poykaiyāṉa rācentiracoḻanal-</ta></hi>

<hi>[7.] <ta>lūr cittirameḻimalaimaṇṭalaviṇ-</ta></hi>

<hi>[8.] <ta>ṇakarāṉa ā<ref t="1:90-2"/>ruḷāḷapperumāḷukku pu[t]tū[r*] nā-</ta></hi>

<hi>[9.] <ta>ṟpāṟkellaikkumuṭpaṭṭa melno-</ta></hi>

<hi>[10.] <ta>kkiṉa maramuṅkīṇokkiṉa kiṇaṟum nañc[e]-</ta></hi>

<hi>[11.] <ta>y puṉcey nā[ṟ*]pāṟkellaikkumuṭpaṭṭa</ta></hi>

<hi>[12.] <ta>kaṭamai kuṭimaikaḷum āyam pāṭikāval</ta></hi>

<hi>[13.] <ta>ca<ref t="1:90-3"/>lvari eṭuttukkoṭṭi arimukkai uṭ-</ta></hi>

<hi>[14.] <ta>paṭappala nellāyaṅkaḷuṅkārttikaia-</ta></hi>

<hi>[15.] <ta>rici kārttikaikkācu kārttikaippaccai ve-</ta></hi>

<hi>[16.] <ta>lippayaṟu nirnilakkācu taṟiyiṟai kaṭaiyiṟai kāla-</ta></hi>

<hi>[17.] <ta>kkappāṭṭam taṭṭārppāṭṭam ācuvakaka[ṭa]mai c-</ta></hi>

<hi>[18.] <ta>ekkukkaṭamai erimiṉkācu iṉavari vakain-</ta></hi>

<hi>[19.] <ta>ta k[ā*]cu paṭṭolaikkācu maṟṟumepperpa-</ta></hi>

<hi>[20.] <ta>[ṭ]ṭa pala kācāyaṅkaḷumantarām<ref t="1:90-4"/> veṭṭitaṉi-</ta></hi>

<hi>[21.] <ta>[y]āḷuṭpaṭa aṉaittu nellāyaṅkācāyaṅ-</ta></hi>

<hi>[22.] <ta>kaḷumuṭppaṭattiruviṭaiyāṭṭamāka ma[lai]maṇ-</ta></hi>

<hi>[23.] <ta>ṭalattu āya[ī]ṉār [ci]ṟai irāmaṉ keraḷaṉ pakka[l]</ta><lb/>••••••</hi>

This short inscription refers to the gift of the village of Puttūr, which is also

recorded<lb/>in the two preceding inscriptions.

<hi>[1.] <ta>poykai a[ruḷāḷa]rai puṉaintu puttūrum aiyyamaṟa koṇṭu

avarkku<lb/>ūrākkiṉāṉ ceyyamalarmātuyār niṉṟa malaināṭṭu vāḻ</ta></hi>

<hi>[2.] <ta>vaṇikan ātiirāman keraḷan</ta> <gr>u</gr></hi>

<h1>TRANSLATION.</h1>

The merchant Ādi-Rāma the Keraḷa, who lived in Malai-nāḍu, where

the goddess<lb/>with the red flower (Lakshmī) resides, having decorated

Aruḷāḷar (of) Poygai, and<lb/>having acquired as exclusive property

(the village of) Puttūr, made it his (the god's) village.

<h3>No. 64. ON THE NORTH WALL.</h3>

This inscription is dated in the 28th year of Rājarāja-deva, which was current

after<lb/>the expiration of the Śaka year 1165. It records the gift of the village of

Attiyūr.<pb n="1:91"/>

<hi>[1.] <gr>svasti śrī [||*]</gr> <ta>cakaraiyāṇṭu āyiratt-</ta></hi>

<hi>[2.] <ta>orunūṟṟaṟupattaiñcaṉ<ref t="1:91-1"/> mel cellāni-</ta></hi>

<hi>[3.] <ta>ṉṟa</ta> <gr>śrīrājarāja</gr><ta>tevaṟku yāṇṭu</ta> <gr>26</gr>

<hi>[4.] <ta>kaṟkaṭakanāyaṟu mutal cittirameḻimalaimaṇ-</ta></hi>

<hi>[5.] <ta>ṭalaviṇṇakarāṉa poykai aruḷāḷapp-</ta></hi>

<hi>[6.] <ta>erumāḷukku attiyūr tevatāṉantiruvi-</ta></hi>

<hi>[7.] <ta>ṭaiāṭṭam paḷḷiccantantukkaipaṭṭi</ta></hi>

<hi>[8.] <ta>piṭāripaṭṭi paṭṭavirutti vayittiyavirutti</ta></hi>

<hi>[9.] <ta>nila niṅkal [nikki] nāṟpāṟkellaiyumuṭpa-</ta></hi>

<hi>[10.] <ta>ṭṭa melṉokkiṉa maramuṅkiṇokkiya kiṇa-</ta></hi>

<hi>[11.] <ta>ṟum nañce puñcey veṭṭitaṉiyāḷ ā-</ta></hi>

<hi>[12.] <ta>[ya]m pāṭikāval kaṇkāṇi kaṇakkavari eṭuttu-</ta></hi>

<hi>[13.] <ta>kkoṭṭi a[ri]mukkai uḷḷiṭṭa nell[ā]ya-</ta></hi>

<hi>[14.] <ta>ṅkaḷum ve[ṭṭi]ppuṭavai mutaṟtiramam vakai-</ta></hi>

<hi>[15.] <ta>nta kācu paṭṭ[o]laikkācu muḷḷaṭi ciṉṉam v-</ta></hi>

<hi>[16.] <ta>elippayaṟu tāppaṭiarici accataṟi cālikait-</ta></hi>

<hi>[17.] <ta>taṟi tūcakattaṟi [pa]ṟaittaṟi cekku[k]kaṭamai ācu-</ta></hi>

<hi>[18.] <ta>vakakaṭamaiyumuḷḷiṭṭa kācukaṭamaiyum maṟ-</ta></hi>

<hi>[19.] <ta>ṟumeppe[t<ref t="1:91-3"/>]paṭṭa ne[l]lāyaṅkaḷuṅkāc-</ta></hi>

<hi>[20.] <ta>āyaṅkaḷumuṭpaṭa āyakaṉār<ref t="1:91-4"/> ciṟai irāmaṉ ke-</ta></hi>

<hi>[21.] <ta>(ka)raḷaceṭṭiyār pakkal poṉṉaṟakkoṇ-</ta></hi>

<hi>[22.] <ta>ṭu maṇṇaṟappoykai aruḷāḷapperumā-</ta></hi>

<hi>[23.] <ta>ḷukkuttiruviṭaiāṭṭamāka maṇṇaṟa viṭ-</ta></hi>

<hi>[24.] <ta>ṭeṉ ceṅkeṇi virācaṉi ammaiappaṉ a-</ta></hi>

<hi>[25.] <ta>ḻakiya coḻaṉāṉa etirili c[oḻa]ccampuvarāyaṉe[ṉ] [||*]</ta></hi>

<h1>TRANSLATION.</h1>

Hail! Prosperity! From the month of Karkaṭaka of the 28th year of the

illustrious<lb/>Rājarāja-deva, which was current after the Śaka year one thousand one

hundred<lb/>and sixty-five (had passed),——I, Śeṅgeṇi-Vīrāśani-Ammaiappaṉ

Aṛagiya-Śoṛaṉ,<lb/>alias Edirili-Śoṛa-Śambuvarāyaṉ, after having

received gold from the Keraḷa<lb/>merchant Rāma, a worshipper of

Āya-īṉār,——gave to the Vishṇu temple of Chitra-<lb break="no"/>mer̥-Malai-maṇḍala, alias (the temple of) Aruḷāḷa-Perumāḷ

(at) Poygai, (the village<lb/>of) Attiyūr as a divine gift

(devadāna) and as exclusive property:——the trees overground<lb/>and the wells underground,

the wet land and the dry land, included within the boundaries in<lb/>the four directions, excluding

the land (called) Paḷḷichchandam,<ref t="1:91-5"/> Tukkai-paṭṭi, Piḍāri-<lb break="no"/>paṭṭi,<ref t="1:91-6"/> Bhaṭṭa-vr̥tti and Vaidya-vr̥tti;<ref t="1:91-7"/> the revenue in paddy, excluding (the revenue<lb/>for) one Veṭṭi,

tolls, and the tax for the overseer of the village-police and the accountant,<lb/>and including the

three handfuls of paddy (?); the taxes in money, including (that for)<pb n="1:92"/><lb/>cloths of males and females,•••••<ref t="1:92-1"/> the money for documents,•••<ref t="1:92-2"/> veli-payaru,<lb/>the gleaned rice,<ref t="1:92-3"/>.••••• the tax on oil-mills

and the tax on Ājīvakas; including<lb/>all other revenue in paddy and revenue in

money.

<h3>No. 65. ON THE WEST AND SOUTH WALLS OF THE ĪŚVARA TEMPLE<lb/>AT VAKKAṆĀPURAM NEAR

VIRIÑCHIPURAM.</h3>

This inscription records, that a number of people agreed to found a temple,

called<lb/>Okkaniṉṟa-nāyaṉār, and granted to it three velis<ref t="1:92-4"/>

of land belonging to Tiru-Viruñcha-<lb break="no"/>puram, i.e.,

Viriñchipuram, and a tirumaḍaiviḷāgam.<ref t="1:92-5"/>

Okkaniṉṟa-nāyaṉār was<lb/>evidently the name of the Vakkaṇāpuram Temple,

and may be connected with the modern<lb/>name of the village. A shrine of

Chaṇḍeśvara-nāyaṉār,<ref t="1:92-6"/> the god, who is supposed to<lb/>preside over

the temple treasury, seems to have been attached to the temple.

Further, some land was granted to Var̥ttuṇai-nāyaṉār, “the lord who is a com-<lb break="no"/>panion on the road.” This is the Tamil equivalent of Mārgasahāyeśvara, the

name of<lb/>the Viriñchipuram Temple, which occurs in No. 58.

The whole grant was entrusted to a certain Kambavāṇa-bhaṭṭa, whose name

also<lb/>appears among the signatures, which are attached to this document. Among these there

are<lb/>some curious denominations, which show that the villagers were fond of bearing royal

names.<lb/>Thus we find Vīra-Śoṛa-Brahmā-rāyaṉ, Mīṉavarāyaṉ,<ref t="1:92-7"/>

Devarāyaṉ, Nandi-<lb break="no"/>varman, Muvendirayaṉ,<ref t="1:92-8"/> and

Chedirāyaṉ. One of the witnesses signs half in Tamil,<lb/>half in Sanskrit;<ref t="1:92-9"/> another was called after Śiṟṟambalam<ref t="1:92-10"/> and a third hailed

from<lb/>Periya-nāḍu.

<hi>[1.] <gr>śubhamastu [||*]</gr> <ta>ca</ta><gr>ṇḍeśvara</gr><ta>nāyaṉār

aruḷicceytapaṭikku āḻvār kampavāṇa-<lb break="no"/>pa</ta><gr>ṭṭa</gr><ta>rkku

[||*]</ta> <gr>siddhā</gr><ta>ttiva</ta><gr>ruṣam</gr> <ta>kāttikai mātam mutal

tiruviruñcapurattil<lb/>kollaiyil tevanerikku</ta></hi>

<hi>[2.] <ta>teṟkku kollainilattile nāyaṉār okka[ni]ṉṟa nāyiṉāraiyum

eḻuṉtaruḷa<lb/>paṇṇi okkaniṉṟāṉ eriyum ka</ta><gr>ṭṭi</gr> <ta>iṉta eri [ki]ḻum

maṟṟum iṉta<lb/>nirku ervai āṉa iṭaṅkaḷilum tirutta-</ta></hi>

<hi>[3.] <ta>lāna nilam tirutta kaṭavarākavum [|*] tiruttumiṭattu inṉāyanār

okkaniṉṟa<lb/>nāyiṉārkku iṉta eri kiḻe kaṭṭaḷai cera muṉṟu veli nilam teva-<lb break="no"/>tānam āka</ta> <gr>sarvva</gr><ta>mā</ta><gr>nnya</gr> <ta>iṟaiyili āka</ta>

<gr>cantr[ā]-</gr><pb n="1:93"/></hi>

<hi>[4.] <gr>[di]tya</gr><ta>varaiyum cella kaṭavatākavum [|*] iṉta mūṉṟu veli

nilamum<lb/>oḻiṉtu eṟṟam uḷḷa nilam uṭaiyār vaḻittuṇai nāyaṉārkku tevatānam<lb/>āka

kaṭavatākavum [|*] iṉta okkaniṉṟa nāyaṉār</ta></hi>

<hi>[5.] <ta>tirukkoyilai cūḻṉta iṭattilum caṉnatiyilum eṟiṉa pala kuṭikkum<lb/>koḷḷum

vācalpaṇam uḷpaṭṭa kaṭamai uḷḷatu iṉta okkaniṉṟa nāyi-<lb break="no"/>nārkku</ta>

<gr>sarvvamānnya</gr> <ta>iṟaiyili āṉa tiruma-</ta></hi>

<hi>[6.] <ta>(ma)ṭaiviḷākam āka kaṭavatā[ka*]vum [|*] iṉta tirumaṭaiviḷākamum

iṉta<lb/>tevatāṉam mūṉṟu veli nilamum oḻiṉtu eṟa tiruttiṉa nilattukku<lb/>tiruttiṉa

varuṣattukku pala upātiyum</ta></hi>

<hi>[7.] <ta>uḷpaṭa nūṟu kuḻikku kalaṉe nāṉāḻi nellum kāl paṇamum

viḻukkāṭu<lb/>koḷḷa kaṭavatākavum [|*] itaṟkku etirāmāṇṭukku pala

upātiyu[m*]<lb/>uḷpaṭa kalapaṟṟu aṟṟa makitāriyil kāl varicai</ta></hi>

<hi>[8.] <ta>koḷḷa kaṭavatākavum [|*] itaṟkku etirāmāṇṭukku kalapaṟṟu aṟṟa makitā-<lb break="no"/>riyil arai varicai koḷḷa kaṭavatākavu[m |*] itaṟkku etirāmāṇṭu<lb/>mutal

aṉaittāṇṭum kalapaṟṟu aṟṟa makitāriyil</ta></hi>

<hi>[9.] <ta>oṉṟu mukkāl koḷḷa kaṭavatākavum [|*] ip[pa]ṭikku tirumalaiyile eḻu-<lb break="no"/>ttu veṭṭi koḷḷavum [|*] itu</ta> <gr>śrīmaheśvararakṣai u</gr> <ta>ivai ati-<lb break="no"/>kāram ilakkappaṉ eḻuttu ivai kampavāṇapa</ta><gr>ṭṭa</gr><ta>ṉ

eḻuttu</ta></hi>

<h1>South.</h1>

<hi>[1.] <ta>ivai</ta> <gr>dakṣiṇāmūrttibhaṭṭasya</gr> <ta>ivai tirucciṟṟampalapaṭṭaṉ

eḻuttu ivai<lb/>caivvā</ta><gr>dhirāja</gr><ta>ṉ eḻuttu</ta></hi>

<hi>[2.] <ta>ivai periyanāṭṭu nampi eḻuttu ivai viracoḻa</ta><gr>brahmā</gr><ta>rāyaṉ

eḻuttu ivai<lb/>apparāṇṭi eḻut[tu]</ta></hi>

<hi>[3.] <ta>ivai camaiyamaṉtiri eḻuttu ivai</ta> <gr>śrīmāheśvara</gr><ta>veḷāraṉ

eḻuttu ivai<lb/>miṉavarāyaṉ eḻuttu ivai [t]evarāyaṉ eḻuttu</ta></hi>

<hi>[4.] <ta>ivai naṉtipaṉmaṉ eḻuttu ivai apimānapūṣaṇaveḷāṉ eḻuttu ivai<lb/>koyil

kaṇakku muveṉtirayaṉ eḻuttu ivai cetirāyaṉ eḻuttu [||*]</ta></hi>

<h1>TRANSLATION.</h1>

Let there be prosperity! According to the pleasure of Chaṇḍeśvara-nāyaṉār,

(the<lb/>following gifts were made over) to Āṛvār Kambavāṇa-bhaṭṭa.

From the month of Kārttika of the Siddhārthin year forward, the lord

Okkaniṉṟa-<lb break="no"/>nāyaṉār shall be placed in the dry land to the south of the

Devaneri (tank), (which belongs)<lb/>to the dry land of

Tiru-Viruñchapuram, the Okkaniṉṟāṉ-eri (tank) shall be con-<lb break="no"/>structed, and the reclaimable land below this tank and in other places, which are above

the<lb/>level of this water, shall be reclaimed. After they are reclaimed, three velis of

land below<lb/>this tank shall be placed at the disposal of this lord

Okkaniṉṟa-nāyaṉār as a divine gift,<lb/>as a sarvamānya (and) free from

taxes, to last as long as the moon and the sun. With the<lb/>exception of these three velis

of land, the elevated land shall be a divine gift to the lord<lb/>Var̥ttuṇai-nāyaṉār.

(All the land) which pays taxes,——including the door-money (vāśal-<lb break="no"/>paṇam), which will be taken from all houses built round and in front of the holy

temple<lb/>of this Okkaniṉṟa-nāyaṉār,——shall belong to this

Okkaniṉṟa-nāyaṉār as the environs<lb/>of his temple (tirumaḍaiviḷāgam),

which shall be a sarvamānya (and) free from (other) taxes.<lb/>One kalam<ref t="1:93-1"/> and four nār̥s<ref t="1:93-2"/> of paddy and a quarter paṇam shall be

taken, including all<pb n="1:94"/><lb/>conditions (? upādhi), per hundred kur̥s of

the elevated land, which is reclaimed, in the year<lb/>during which it is reclaimed, with the

exception of those environs of the temple and the<lb/>three velis of land, (which

form) that divine gift. [The meaning of the next three clauses,<lb/>which contain some

unintelligible terms, seems to be, that in the next-following year, one<lb/>quarter, in the next,

one half, and in each further year, three quarters more than in the<lb/>first year should be

taken.] A document to this effect shall be engraved on the holy<lb/>mountain

(tirumalai).<ref t="1:94-1"/> Let the blessed Maheśvara protect this

(gift).

This is the signature of the magistrate (adhikāram) Ilakkappaṉ. This is the

signa-<lb break="no"/>ture of Kambavāṇa-bhaṭṭa. This is (the signature) of

Dakshiṇāmūrti-bhaṭṭa. This<lb/>is the signature of

Tiruchchiṟṟambala-bhaṭṭa. This is the signature of Śaivādhirāja.<lb/>This

is the signature of Nambi of Periya-nāḍu. This is the signature of

Vīra-Śoṛa-<lb break="no"/>Brahmā-rāyaṉ. This is the signature of

Appar-āṇḍi. This is the signature of Sama-<lb break="no"/>ya-mantrin. This is

the signature of the illustrious Māheśvara-veḷāraṉ. This is the<lb/>signature of

Mīṉavarāyaṉ. This is the signature of Devarāyaṉ. This is the signa-<lb break="no"/>ture of Nandivarman. This is the signature of

Abhimānabhūshaṇa-veḷāṉ. This is<lb/>the signature of Muvendirayaṉ, the

accountant (kaṇakku) of the temple. This is the<lb/>signature of Chedirāyaṉ.

<h1>IV.——INSCRIPTIONS AT TIRUMALAI NEAR POLŪR.</h1>

<h3>No. 66. ON A BURIED ROCK IN FRONT OF THE GOPURA AT THE BASE OF<lb/>THE TIRUMALAI HILL.</h3>

This inscription is dated in the 21st year of Ko-Rāja-Rājakesarivarman,

alias<lb/>Rājarāja-deva, and again (in words) in the twenty-first year of

Śoṛaṉ Arumor̥, the<lb/>lord of the river Poṉṉi, i.e., of the

Kāverī. The greater part of the historical portion of<lb/>this inscription is identical

with that of the two Māmallapuram inscriptions Nos. 40 and<lb/>41.

Iraṭṭa-pāḍi is, however, omitted from the list of the countries conquered by the

king.<ref t="1:94-2"/><lb/>Consequently Rājarāja-deva must have taken possession of

Iraṭṭapāḍi between his<lb/>twenty-first and his twenty-fifth years, the dates of Nos.

66 and 40 respectively.

The inscription records that a certain Guṇavīramāmunivaṉ built a sluice, which

he<lb/>called after a Jaina teacher, whose name was

Gaṇiśekhara-Maru-Poṟchūriyaṉ.<ref t="1:94-3"/> The<lb/>Tirumalai Rock is

mentioned under the name Vaigai-malai, “the mountain of Vaigai.”<lb/>In Nos. 69 and 70, it

is called Vaigai-Tirumalai, “the holy mountain of Vaigai.”<lb/>The name Vaigai

seems to be connected with Vaigavūr, the name of the village at the<lb/>base of the rock,

which occurs in Nos. 67 and 68.

<hi>[1.] <gr>svasti śrī [||*]</gr> <ta>tirumakaḷ polapperu nilaccel-</ta></hi>

<hi>[2.] <ta>viyuntaṉakkeyurimai pūṇṭamai maṉakkoḷakkāntaḷurccālai kalamaṟuttaruḷi

veṅ-<lb break="no"/>kaināṭuṅkaṅkapāṭiyu-</ta><pb n="1:95"/></hi>

<hi>[3.] <ta>nuḷampapāṭiyu<ref t="1:95-1"/>ntaṭikaipāṭiyuṅkuṭamalaināṭuṅkollamuṅkaliṅkamum eṇṭicai

pukaḻ<lb/>taraviḻamaṇṭalamum tiṇṭiṟal veṉṟitta-</ta></hi>

<hi>[4.] <ta>ṇṭāṟkoṇṭa[tte]ḻil<ref t="1:95-2"/> vaḷaruḻi ellāyāṇṭum toḻuteḻa

viḷaṅku<ref t="1:95-3"/><lb/>yāṇṭe ceḻiñaraittecu koḷ śrīkovi-</ta></hi>

<hi>[5.] <gr>rāja</gr><ta>i</ta><gr>rāja</gr><ta>kecaripa</ta><gr>nmarā</gr>[ <ta>ṉa</ta>

<gr>śrī</gr>] <ta>i</ta><gr>rāja</gr><ta>i</ta><gr>rājadeva</gr><ta>rkku yāṇṭu</ta>

<gr>21</gr> <ta>āvatu alai<lb/>puriyum puṉaṟpoṉṉi āṟuṭaiya coḻaṉ</ta></hi>

<hi>[6.] <ta>arumoḻikku yāṇṭu irupattoṉṟāvateṉṟuṅkalai puriyumatinipu<ref t="1:95-4"/>ṇaṉ veṇ kiḻāṉ</ta></hi>

<hi>[7.] <ta>kaṇic[c]ekkaramarupoṟcūriyaṉṟaṉ nāmattāl vāmanilai ni[ṟṟa]kuṅ-</ta></hi>

<hi>[8.] <ta>kaliñciṭṭu nīmir vaiykai malaikku nīṭuḻi iru maruṅum nel viḷaiya-</ta></hi>

<hi>[9.] <ta>kkaṇṭoṉ kulai puriyum paṭai araicar koṇṭāṭum pātaṉ kuṇavira-<lb break="no"/>māmunivaṉ</ta></hi>

<hi>[10.] <ta>kuḷir vaiykaikkovey [||*]</ta></hi>

<h1>TRANSLATION.</h1>

Hail! Prosperity! In the 21st year of (the reign of) the illustrious

Ko-Rāja-Rājake-<lb break="no"/>sarivarman,<ref t="1:95-5"/> alias the illustrious

Rājarāja-deva, who,——while both the goddess of fortune<lb/>and the great goddess of the

earth, who had become his exclusive property, gave him<lb/>pleasure,——was pleased to build a

jewel-like hall at Kāndaḷūr and conquered by his army,<lb/>which was victorious in

great battles, Veṅgai-nāḍu, Gaṅga-pāḍi, Nuḷamba-pāḍi,<lb/>Taḍigai-pāḍi,

Kuḍamalai-nāḍu, Kollam, Kaliṅgam and Īṛa-maṇḍalam, which is<lb/>famed in the

eight directions; who,——while his beauty was increasing, and while he was resplend-<lb break="no"/>ent (to such an extent) that he was always worthy to be worshipped,——deprived

the Śer̥yas of<lb/>their splendour,——and (in words) in the twenty-first year of

Śoṛaṉ Arumor̥, who possesses<lb/>the river Poṉṉi, whose waters are full of

waves,——Guṇavīramāmunivaṉ, whose feet are<lb/>worshipped by kings of destructive

armies, the lord (? ko) of the cool Vaigai,——having<lb/>given a sluice,<ref t="1:95-6"/> which is worthy of being preserved in a good state (and which is called) by

the<lb/>name of Gaṇiśekhara-Maru-Poṟchūriyaṉ, the pure master, who is skilled in the

elegant<lb/>arts and very clever,——saw the paddy grow for a long time on both sides of the

high<lb/>mountain of Vaigai (Vaigai-malai).<ref t="1:95-7"/>

<h3>No. 67. ON A PIECE OF ROCK ON THE TOP OF THE TIRUMALAI HILL.</h3>

This inscription is dated in the 12th year of Ko-Parakesarivarman, alias

Uḍaiyār<lb/>Rājendra-Choḷa-deva. It opens with a long list of the countries which the

king had<lb/>conquered. Among these we find “the seven and a half lakshas (of revenue) of

Iraṭṭa-<lb break="no"/>pāḍi,” which Rājendra-Choḷa took from

Jayasiṁha. This conquest must have taken<lb/>place between his 7th and 10th years, as

another of Rājendra-Choḷa's inscriptions, which is<lb/>dated in his 7th year,<ref t="1:95-8"/>

does not mention it, while it occurs in some unpublished Tanjore<pb n="1:96"/><lb/>inscriptions of

the 10th year.<ref t="1:96-1"/> The Jayasiṁha of the present inscription can be no

other<lb/>than the Western Chālukya king Jayasiṁha III. (about Śaka 940 to

about 964), who,<lb/>according to the Miraj grant, “warred against the Chola,”<ref t="1:96-2"/> and

who, in another inscription,<lb/>is called “the lion to the elephant

Rājendra-Choḷa.”<ref t="1:96-3"/> Consequently, “the seven and<lb/>a half

lakshas. of Iraṭṭapāḍi” have to be taken as a designation of the

Chalukyan<lb/>empire,<ref t="1:96-4"/> which, in two Eastern Chalukya grants, is

called “the Dekhan which yields seven<lb/>and a half lakshas.”<ref t="1:96-5"/> As both

Rājendra-Choḷa and Jayasiṁha III. boast of having con-<lb break="no"/>quered

the other, it must be assumed that either the success was on both sides alternately, or

that<lb/>neither of the two obtained a lasting advantage. If, in order to identify

Rājendra-Choḷa,<lb/>the enemy of Jayasiṁha III., we turn to the table of the

Eastern Chalukya Dynasty,<lb/>which is found on page 32, above, we find that he cannot be

that Rājendra-Choḍa, who<lb/>reigned from Śaka 985 to 1034. Undoubtedly, the enemy of

Jayasiṁha III. was that<lb/>Rājendra-Choḍa of the Sūryavaṁśa, whose

daughter Ammaṅga-devī was married to<lb/>the Eastern Chalukya king Rājarāja

I.<ref t="1:96-6"/> (Śaka 944 to 985). He is further identical with<lb/>that

Rājendra-Choḍa, who was the son of Rājarāja of the Sūryavaṁśa, and

whose<lb/>younger sister Kūndavā was married to the Eastern Chalukya king

Vimalāditya<ref t="1:96-7"/> (Śaka<lb/>937 (?) to 944). From certain Tanjore

inscriptions it can be safely concluded, that he was<lb/>the successor of his father

Rājarāja-deva, whose time I have tried to fix in the introduc-<lb break="no"/>tion of

No. 40, above. Rājendra-Choḷa's name occurs also on the seal of the large<lb/>Leyden

grant, and he is in all probability identical with the Madhurāntaka, i.e.,

“the<lb/>destroyer of Madura,” who issued that grant after the death of his father

Rājarāja.<ref t="1:96-8"/>

Among the other countries, which Rājendra-Choḷa is said to have conquered,

the<lb/>two first in the list are Iḍaituṟai-nāḍu, i.e., the country of

Eḍatore, the head-quarters<lb/>of a tālluqa in the Maisūr District, and Vaṉavāśi,

i.e., Banawāsi in the North Kanara<lb/>District of the Bombay Presidency. With

Koḷḷippākkai compare Kollipāke, which,<lb/>according to Mr. Fleet,<ref t="1:96-9"/> was one of the capitals of the Western Chālukya king

Jayasiṁha<lb/>III. Īṛam or Īṛa-maṇḍalam is Ceylon. “The king of

the South” (Teṉṉavaṉ) is the<lb/>Pāṇḍya king. Of him the inscription says,

that he had formerly given the crown of<lb/>Sundara to the king of Ceylon, from whom

Rājendra-Choḷa took that crown of Sundara.<lb/>The name Sundara occurs in the

traditional lists of Pāṇḍya kings.<ref t="1:96-10"/> In the present<lb/>inscription,

the term “the crown of Sundara” seems to be used in the sense of “the crown<lb/>of the

Pāṇḍya king,” and the composer of the historical part of the inscription seems

to<lb/>have known Sundara as a former famous member of the Pāṇḍya dynasty. But

no conclu-<lb break="no"/>sions as to the date of Sundara can be drawn from this mention

of his name. The names<lb/>of the Pāṇḍya king, who was conquered by the king of Ceylon,

and of the king of Ceylon,<lb/>who was conquered by Rājendra-Choḷa, are not mentioned.

The inscription further<pb n="1:97"/><lb/>records that Rājendra-Choḷa vanquished the

Keraḷa, i.e., the king of Malabar. With<lb/>Śakkara-koṭṭam, whose king

Vikrama-Vīra was defeated by Rājendra-Choḷa, compare<lb/>Chakrakoṭa, whose

lord was conquered by the Western Chālukya king Vikramāditya<lb/>VI.,<ref t="1:97-1"/> and Chakragoṭṭa, which was taken by the Hoysaḷa king

Vishṇuvardhana.<ref t="1:97-2"/><lb/>Madura-maṇḍalam is the Pāṇḍya country,

the capital of which was Madura. Oḍḍa-<lb break="no"/>vishaya, the country of the

Oḍḍas or Oḍras<ref t="1:97-3"/> and the U-cha of Hiuen-Tsiang,<ref t="1:97-4"/> is the<lb/>modern Orissa. Kośalai-nāḍu is Southern Kosala, the

Kiao-sa-lo of Hiuen-Tsiang,<ref t="1:97-5"/><lb/>which, according to General Cunningham,

corresponds to the upper valley of the Mahānadī<lb/>and its tributaries.<ref t="1:97-6"/>

Takkaṇalāḍam and Uttiralāḍam are Northern and Southern

Lāṭa<lb/>(Gujarāt). The former was taken from a certain Raṇaśūra.

Further, Rājendra-Choḷa asserts<lb/>that he conquered Vaṅgāḷa-deśa, i.e.,

Bengal, from a certain Govindachandra and<lb/>extended his operations as far as the

Gaṅgā. The remaining names of countries and kings<lb/>I have been unable to

identify.

The inscription mentions Tirumalai, i.e., “the holy mountain,” and records a

gift to<lb/>the temple on its top, which was called Kundavai-Jinālaya, i.e., the

Jina temple of<lb/>Kundavai. According to an Eastern Chalukya grant<ref t="1:97-7"/> (and an unpublished Chidambaram<lb/>inscription<ref t="1:97-8"/>), Kūndavā

(or Kundavai) was the name of the daughter of Rājarāja of

the<lb/>Sūryavaṁśa, the younger sister of Rājendra-Choḷa, and the queen of the

Eastern Chalukya<lb/>king Vimalāditya. The Tanjore inscriptions mention another, still

earlier Kundavai,<lb/>who was the daughter of the Choḷa king Parāntaka

II., the elder sister of the Choḷa king<lb/>Rājarāja-deva, and the queen of

the Pallava king Vandyadeva.<ref t="1:97-9"/> It seems very pro-<lb break="no"/>bable that it was one of these two queens, viz., either the younger sister or

the aunt of the<lb/>then reigning sovereign Rājendra-Choḷa, who founded the temple on

the top of the Tiru-<lb break="no"/>malai Rock and called it after herself. As

Tirumalai is much closer to the Pallava<lb/>country, than to the country of the

Eastern Chalukyas, we shall scarcely be wrong in<lb/>attributing the foundation of the

temple rather to the king's aunt, who was a Pallava queen,<lb/>than to his younger sister,

who was married to an Eastern Chalukya king.

According to this and the next inscription, the village at the foot of the

Tirumalai<lb/>Hill bore the name of Vaigavūr and belonged to

Mugai-nāḍu, a division of Paṅgaḷa-<lb break="no"/>nāḍu, which formed part

of Jayaṅkoṇḍa-Choḷa-maṇḍalam.

With the text of the subjoined inscription, I have compared four other inscriptions

of<lb/>Rājendra-Choḷa, viz., 1. the inscription No. 68, which is likewise dated

in the 12th year;<lb/>2. an undated inscription of the Kailāsanātha Temple at

Uttaramallūr in the<lb/>Chingleput District, an impression of which I owe to the kindness

of Mr. R.Sewell;<lb/>3. an inscription of the Br̥hadīśvara Temple at Tanjore

(15th year); and 4. an<lb/>inscription of the Chidambaram Temple (24th year).<pb n="1:98"/>

<hi>[1.] <gr>svasti śrī [||*]</gr> <ta>tirumaṉṉi vaḷaraviru

nilamaṭa</ta><gr>nt</gr><ta>aiyum porccayappāvaiyuñcīrt-<lb break="no"/>taṉiccelviyuntaṉ

perunteviyarāki iṉpuṟu<ref t="1:98-1"/> neṭu tiyal<ref t="1:98-2"/>

ūḻiyuḷ<lb/>iṭaitu-</ta></hi>

<hi>[2.] <ta>ṟaināṭuntuṭar vaṉavelippaṭar vaṉavāciyuñcuḷḷiccūḻ

matiṭkoḷḷippākkaiyu-<lb break="no"/>naṇṇaṟkaru muraṇ<ref t="1:98-3"/> maṇṇaikkaṭakkamum

poru kaṭal īḻattaracar tamuṭiyum<lb/>āṅka-</ta></hi>

<hi>[3.] <ta>var teviyaroṅkeḻiṉmuṭiyumuṉṉavar pa[k]kaltteṉṉavar vaitta cuntaramuṭi-<lb break="no"/>yum intiranāramunteṇṭirai īḻamaṇṭalamuḻuvatum eṟi paṭaikkeraḷar</ta></hi>

<hi>[4.] <ta>muṟaimaiyiṟcūṭuṅkulataṉamākiya palar pukaḻ muṭiyuñceṅkatir

mālaiyuñcaṅkatir<lb/>velaittol peruṅkāvaṟpala paḻantivuñceruviṟceṉa-</ta></hi>

<hi>[5.] <ta>vil<ref t="1:98-4"/> irupattoru kālaraicukaḷai kaṭṭa paracurāmaṉ

mevaruñcāntimattivavaraṇ<lb/>karuti iruttiya cem poṟṟiruttaku muṭiyum payaṅkoṭu paḻi mika

mucaṅ-<lb break="no"/>kiyil mu-</ta></hi>

<hi>[6.] <ta>tukiṭṭoḷitta cayaciṅkaṉ<ref t="1:98-5"/> aḷapperum<ref t="1:98-6"/> pukaḻoṭum

pīṭiyal<ref t="1:98-7"/> iraṭṭapāṭi<lb/>eḻarai ilakkamunavanetikkulapperumalaikaḷum

vikkiramavīrar cakkarakoṭṭamu-</ta></hi>

<hi>[7.] <ta>mutirapaṭavallai maturamaṇṭalamum kāmiṭaivaḷaiyanāmaṇaikkoṇamum veñcilai-<lb break="no"/>vīrar pañcappaḷḷiyum pācuṭai<ref t="1:98-8"/>ppaḻanaṉmācuṇitecamum

ayarvi-</ta></hi>

<hi>[8.] <ta>l vaṇ kirttiyātinakaravaiyiṟca</ta><gr>nti</gr><ta>raṉṟol kulattirataraṉai

viḷaiyamarkkaḷattukki-<lb break="no"/>ḷaiyoṭum pi[ṭit]tuppala taṉattoṭu niṟai

kulataṉa[k]kuvai-</ta></hi>

<hi>[9.] <ta>yuñciṭṭaruñ<ref t="1:98-9"/>ce[ṟi] miḷaiyoṭṭa<ref t="1:98-10"/>vi</ta><gr>ṣai</gr><ta>yamum pūcurar cer nalkkocalaināṭu-</ta><lb/>

<gr>nta</gr><ta>ṉmapālaṉai vem muṉaiyaḻittu vaṇṭuṟai colaittaṇṭayutti<ref t="1:98-11"/>yumiraṇa-</ta></hi>

<hi>[10.] <ta>cūraṉai muraṇuṟattākkittikkaṇai

kirttittakkaṇalāṭamuṅkovi</ta><gr>nta</gr><ta>ca</ta><gr>nta</gr><ta>ṉ māviḻi-</ta><lb/>

<gr>nto</gr><ta>ṭattaṅkāta cāral vaṅkāḷatecamu</ta><gr>nto</gr><ta>ṭu

kaṭaṟcaṅkukoṭṭaṉ</ta> <gr>mahī</gr><ta>pālaṉai</ta></hi>

<hi>[11.] <ta>veñcama<ref t="1:98-12"/> vaḷākattañcuvittaruḷi oṇṭiṟal yāṉaiyum peṇṭir

paṇṭāramu-<lb break="no"/>nittilaneṭuṅkaṭalutti[ra]lāṭamum veṟi<ref t="1:98-13"/>

maṇaṟṟirttatteṟi puṉaṟkaṅkaiyu-<lb break="no"/>mā[p]-</ta></hi>

<hi>[12.] <ta>poru taṇṭāṟkoṇṭa kopparakecaripaṉmarāṉa uṭaiyār</ta>

<gr>śrīrājendra-<lb break="no"/>coḷadeva</gr><ta>ṟku yāṇṭu</ta> <gr>12</gr> <ta>āvatu

[ja]yaṅkoṇṭacoḻamaṇṭalattu paṅkaḷa-<lb break="no"/>nāṭṭu naṭuvil</ta></hi>

<hi>[13.] <ta>vak[ai] mukaināṭṭuppaḷḷicca</ta><gr>nta</gr><ta>m vaikavūrttirumalai

śrīku</ta><gr>nta</gr><ta>vaijinālayattu</ta><lb/>

<gr>de</gr><ta>vaṟkupperumpāṇappāṭikkaraivaḻimalliyūr irukkum</ta> <gr>vyā-</gr></hi>

<hi>[14.] <gr>pāri</gr> <ta>na</ta><gr>nna</gr><ta>ppayaṉ maṇavāṭṭi cāmuṇṭappai vaitta

tiruna</ta><gr>ntā</gr><ta>viḷakku [||*]<lb/>oṉṟinukkukkācu irupatum [tiru]vamutukku vaitta

kācu pattum [||*]</ta><pb n="1:99"/></hi>

<h1>TRANSLATION.</h1>

Hail! Prosperity! In the 12th year of (the reign of) Ko-Parakesarivarman,

alias<lb/>Uḍaiyār Śrī-Rājendra-Choḷa-deva, who,——during his long life

(which resembled that of)<lb/>pure people, (and in which) the great goddess of the

earth, the goddess of victory in battle,<lb/>and the beautiful and matchless goddess of fortune,

who had become his great queens, gave<lb/>him pleasure, while (his own) illustrious queen

was prospering,——conquered with (his) great<lb/>and warlike army Iḍaituṟai-nāḍu;

Vaṉavāśi, the roads (to which are bounded by) continuous<lb/>walls of trees;

Koḷḷippākkai, whose walls are surrounded by śuḷḷi (trees);

Maṇṇaikka-<lb break="no"/>ḍakkam of unapproachable strength; the crown of the king of

Īṛam, (which is situated in the<lb/>midst of) the rough sea; the exceedingly

beautiful crown of the queen of the king of that<lb/>(country); the crown of

Sundara, which the king of the South (i.e., the Pāṇḍya) had<lb/>formerly given

to that (king of Īṛam); the pearl-necklace of Indra; the whole Īṛa-maṇ-<lb break="no"/>ḍalam on the transparent sea; the crown praised by many, a family-treasure, which

the spear-<lb break="no"/>throwing (king of) Keraḷa usually wore; the garland of

the sun (?); many ancient<lb/>islands, which are the old and great guards of the shore, against

which conches are<lb/>dashed; the crown of pure gold, worthy of Lakshmī, which

Paraśurāma, who, out of<lb/>anger, bound the kings twenty-one times in battle, having

thought the fort of the island of<lb/>Śāndima (i.e., Śāntimat ?)

unapproachable, had deposited (there); the seven and a half<lb/>lakshas of

Iraṭṭa-pāḍi——through the conquest of which immeasurable fame

arose——(of)<lb/>Jayasiṁha, who, out of fear and full of revenge, turned his back

at Muśaṅgi (?) and<lb/>hid himself; the high mountains of Navanedikkula;

Śakkara-koṭṭam (belonging to)<lb/>Vikrama-Vīra; Madura-maṇḍalam with the

fort of Mudira-paḍa (?); Nāmaṇaik-<lb break="no"/>koṇam, which is surrounded by dense

groves; Pañchappaḷḷi (belonging to) Veñjilai-<lb break="no"/>Vīra<ref t="1:99-1"/>; the good Māśuṇi-deśa, where leaves and fruits are green; the large heap

of<lb/>family-treasures, together with many (other) treasures, (which he carried

away) after having<lb/>seized Dhīratara of the old race of the moon, together with

his family, in a fight which<lb/>took place in the hall (at) Ādinagar, (a

city) which is famous for its unceasing abundance;<lb/>Oḍḍa-vishaya, whose copious

waters are difficult to approach; the good Kośalai-nāḍu,<lb/>where Brāhmaṇas

assemble; Daṇḍabutti (i.e., Daṇḍa-bhukti), in whose gardens bees

abound,<lb/>(and which he acquired) after having destroyed Dharmapāla in a hot

battle; Takkaṇa-<lb break="no"/>lāḍam (i.e., Dakshiṇa-Lāṭa), whose fame

reaches (all) directions, (and which he occupied)<lb/>after having forcibly attacked

Raṇaśūra; Vaṅgāḷa-deśa, where the rain does not last<lb/>(long), and from

which Govindachandra, having lost his fortune, fled; elephants of rare<lb/>strength,

(which he took away) after having been pleased to frighten in a hot battle Mahī-<lb break="no"/>pāla of Śaṅgu-koṭṭam (?), which touches the sea; the treasures of

women (?); Uttira-<lb break="no"/>lāḍam (i.e., Uttara-Lāṭa) on the great sea of

pearls; and the Gaṅgā, whose waters sprinkle<lb/>tīrthas on the burning

sand:——

Chāmuṇḍappai, the wife of the merchant Nannappayaṉ, who lives at

Perum-<lb break="no"/>bāṇappāḍi, (alias) Karaivar̥-malliyūr, gave a

tirunandā lamp to the temple (called)<lb/>Srī-Kundavai-Jinālaya

(on) the holy mountain (Tirumalai) (at) the paḷḷichchandam<ref t="1:99-2"/>

of<lb/>Vaigavūr in Mugai-nāḍu, a division in the middle of

Paṅgaḷa-nāḍu, (which forms<lb/>part) of

Jayaṅkoṇḍa-Śoṛa-maṇḍalam.

<h1>Postscript.</h1>

Twenty kāśus were given for one (lamp) and ten kāśus for the sacred

food.<pb n="1:100"/>

<h3>No. 68. ON A ROCK BURIED UNDERNEATH THE STEPS BETWEEN THE GOPURA AND<lb/>THE PAINTED CAVE.</h3>

Like the preceding inscription, this one is dated in the 12th year of Ko-Parakesari-<lb break="no"/>varman, alias Uḍaiyār Rājendra-Choḷa-deva. It records the gift

of a lamp to the<lb/>god of the Tirumalai Temple, who seems to have been called

Ārambhanandin, and<lb/>allots money for the maintenance of this lamp and of another lamp,

which had been<lb/>given by “Śiṇṇavai, the queen of the Pallava king.” Like

Kundavai, the queen<lb/>of the Pallava king Vandyadeva,<ref t="1:100-1"/> this was probably a Choḷa princess, who was married<lb/>to a

Pallava king.

<hi>[1.] <gr>svasti śrī [||*]</gr> <ta>tirumaṉṉi vaḷara iru [ni]lamaṭantaiyum

porcca-</ta></hi>

<hi>[2.] <ta>yappāvaiyuñcīrttaṉiccelviyuntaṉ perunteviyarāki iṉpu-</ta></hi>

<hi>[3.] <ta>[ṟa] neṭu tiyal ūḻiyuḷ iṭ[ai]tuṟaināṭuntuṭar vaṉaveli-</ta></hi>

<hi>[4.] <ta>ppaṭa[r va]ṉavāciyuñcuḷḷiccūḻ matiṭkoḷḷippākkaiyunaṇ-</ta></hi>

<hi>[5.] <ta>ṇaṟkaru mu[ra]ṇ maṇṇaikkaṭakkamum poru kaṭal īḻattaracar tamuṭiyum

āṅka-</ta></hi>

<hi>[6.] <ta>var teviyaroṅkeḻil muṭiyum muṉavar pakkaltteṉṉavar vaitta cun-</ta></hi>

<hi>[7.] <ta>taramuṭiyum intiranāramunteṇṭirai īḻamaṇṭalamuḻuvatum eṟi

paṭaikkeraḷa-</ta></hi>

<hi>[8.] <ta>r muṟaimaiyiṟcūṭuṅkulataṉamākiya palar pukaḻ muṭiyuñceṅkatir

mālaiyuñ-</ta></hi>

<hi>[9.] <ta>caṅkatir velaittol peruṅkāvaṟpala paḻantivuñceruviṟceṉavil irupa-</ta></hi>

<hi>[10.] <ta>ttoru kālaraicukaḷai kaṭṭa paracurāmaṉ melavaruñ<ref t="1:100-2"/>cāntimattivavaraṇ karu-</ta></hi>

<hi>[11.] <ta>ti iruttiya cem poṟṟiruttaku muṭiyum payaṅkoṭu paḻi mika mucaṅ-</ta></hi>

<hi>[12.] <ta>kiyil mutukiṭṭoḷitta cayaciṅkaṉ aḷapperum pukaḻoṭum piṭiya-</ta></hi>

<hi>[13.] <ta>l iraṭṭapāṭi eḻarai ilakkamunavanetikkulapperumalaikaḷum vikkiramavi-</ta></hi>

<hi>[14.] <ta>rar cakkarakoṭṭamumutirapaṭavallai maturamaṇṭalamum

kāmiṭaivaḷaiyanāmaṇaikkoṇa-</ta></hi>

<hi>[15.] <ta>mum veñcilaivirar pañcappaḷḷiyum

pācuṭaippaḻanaṉmācuṇitecamumayar-</ta></hi>

<hi>[16.] <ta>vil vaṇ kirtti ātinakaravaiyiṟca</ta><gr>nti</gr><ta>raṉṟol kulattirataraṉai

viḷaiyamark[ka]ḷattu-</ta></hi>

<hi>[17.] <ta>kkiḷaiyoṭum piṭittuppala taṉattoṭu niṟai kulataṉakkuvaiyuñciṭṭaruñ-<lb break="no"/>ceṟi miḷai-</ta></hi>

<hi>[18.] <ta>yoṭṭaviṣayamum pūcurar cer nalkkocalaināṭu</ta><gr>nta</gr><ta>ṉmapālaṉai

vem<lb/>muṉaiyaḻittu vaṇṭu-</ta></hi>

<hi>[19.] <ta>ṟai colaittaṇṭayuttiyumiraṇacūraṉai mura<ref t="1:100-3"/>ṇuṟattākkittikkaṇai kirttittakkaṇa-<lb break="no"/>lāṭamuṅkovi</ta><gr>nta</gr><ta>ca</ta><gr>nta</gr><ta>ṉ</ta></hi>

<hi>[20.] <ta>māviḻi</ta><gr>nto</gr><ta>ṭattaṅkāta cāral

vaṅkāḷatecamu</ta><gr>nto</gr><ta>ṭu kaṭaṟcaṅkuvoṭaṉ</ta><ref t="1:100-4"/><lb/>

<gr>mahipā</gr><ta>ḷaṉai veñcamar vaḷā[ka]-</ta></hi>

<hi>[21.] <ta>ttañcuvittaruḷa<ref t="1:100-5"/> oṇṭil<ref t="1:100-6"/> yāṉaiyum peṇṭir

paṇṭāramum nittala<ref t="1:100-7"/>neṭuṅkaṭa-<lb break="no"/>luttiralāṭamum veṟi

maṇaṟṟi[r]-</ta></hi>

<hi>[22.] <ta>ttatteṟi puṉaṟkaṅkaiyumā[p]poru taṇṭāṟkoṇṭa

kopparakecaripaṉmarāṉa<lb/>uṭaiyār</ta> <gr>śrīrājendraco</gr><ta>ḻu-</ta><ref t="1:100-8"/></hi>

<hi>[23.] <gr>deva</gr><ta>ṟku yāṇṭu</ta> <gr>12</gr> <ta>āvatu

jayaṅkoṇṭacoḻamaṇṭalattuppaṅkaḷanāṭṭu<lb/>naṭuvil vakai mukaināṭṭuppaḷḷi-</ta><pb n="1:101"/></hi>

<hi>[24.] <ta>cca</ta><gr>nta</gr><ta>m vaikavūrttirumalai</ta> <gr>deva</gr><ta>rkku

[i]ḷaiyamaṇinaṅkai vaitta tiruna</ta><gr>ntā</gr><ta>viḷak-<lb break="no"/>koṉṟu [|*]

itaṟku</ta> <gr>bhū</gr><ta>mi tiruttakkuṭutta</ta></hi>

<hi>[25.] <ta>kācu irupatu [|*] ippūmiyāl</ta> <gr>candrādi</gr><ta>ttavaṟa<ref t="1:101-1"/>

ivviḷakku ippaḷḷi uṭaiya<lb/>ārampaṉantikku nittam

na</ta><gr>ntā</gr><ta>viḷakkoṉṟu-</ta></hi>

<hi>[26.] <ta>m [|*]</ta> <gr>pallavara<ref t="1:101-2"/>sar de</gr><ta>viy[ā]r

ciṇṇavaiyār</ta> <gr>candrāditya</gr><ta>vaṟa<ref t="1:101-3"/>

vaitta<lb/>na</ta><gr>ntā</gr><ta>viḷakkoṉṟukku kuṭutta kācu aṟupatu [||*]</ta></hi>

<h1>TRANSLATION.</h1>

Hail! Prosperity! In the 12th year of (the reign of) Ko-Parakesarivarman,

alias<lb/>Uḍaiyār Śrī-Rājendra-Choḷa-deva, etc.,<ref t="1:101-4"/>——Iḷaiyamaṇi-naṅgai gave one tirunandā<lb/>lamp to the god of the

holy mountain (Tirumalai) (at) the paḷḷichchandam of Vaigavūr<lb/>in

Mugai-nāḍu, a division in the middle of Paṅgaḷa-nāḍu, (which forms

part) of<lb/>Jayaṅkoṇḍa-Śoṛa-maṇḍalam. Twenty kāśus were given for

cultivating the land<lb/>(granted) for (the maintenance of) this (lamp). By

(the produce of) this land, this lamp (shall<lb/>be kept up) daily as a nandā

lamp for Ārambhanandin, the lord of this temple, as long as<lb/>the moon and the sun

endure. Sixty kāśus were given for one nandā lamp, which had<lb/>been given, for

as long as the moon and the sun endure, by Śiṇṇavai, the queen of

the<lb/>Pallava king.

<h3>No. 69. ON THE WALL OF A MAṆḌAPA AT THE BASE OF THE TIRUMALAI ROCK,<lb/>TO THE LEFT OF THE

ENTRANCE.</h3>

This inscription is dated in the tenth year of Ko-Māṟavarman<ref t="1:101-5"/>

Tribhuvanachakra-<lb break="no"/>vartin Vīra-Pāṇḍya-deva and records the building of a

sluice at Vaigai-Tirumalai.

<hi>[1.] <gr>svasti śrī [||*]</gr> <ta>[k]omāṟapaṉma[r]</ta>

<gr>tribhuva</gr><ta>na</ta><gr>cakravartti [śrī]virapāṇ</gr><ta>ṭiyatevarkku</ta></hi>

<hi>[2.] <ta>yāṇṭu pattāvatu vaikaittirumalai matakerikku kaliṅku kaṭṭivittāṉ</ta>

<hi>[3.] <gr>jarājava</gr><ta>ḷanāṭṭuttirumuṉaippāṭināṭṭu

pāṇṭ[ai]yūrmaṅkalaṅkiḻāṉ</ta></hi>

<hi>[4.] <ta>ampalapperumāḷāṉa ciṉattaraiyaṉ [|*]</ta>

<gr>dharmmo</gr><ta>yaḷ</ta><gr>ja[ya]gu u</gr></hi>

<h1>TRANSLATION.</h1>

Hail! Prosperity! In the tenth year of Ko-Māṟavarman Tribhuvanachakra-<lb break="no"/>vartin, the illustrious Vīra-Pāṇḍya-deva,——Ambala-Perumā

alias Śiṉattaraiyaṉ,<lb/>the headman (kiṛāṉ) (of)

Pāṇḍaiyūr-maṅgalam in Tirumuṉai āḍi-nāḍu, (a division)<lb/>of

Rājarāja-vaḷa-nāḍu, caused to be built a sluice for the M<ch/>ageri

(tank) (near) the<lb/>holy mountain of Vaigai (Vaigai-Tirumalai). Let this

pious work be victorious!

<h3>No. 70. ON THE WALL OF A MAṆḌAPA AT THE BASE OF THE TIRUMALAI ROCK,<lb/>TO THE RIGHT OF THE

ENTRANCE,——FIRST INSCRIPTION.</h3>

This inscription is dated in the 12th year of Rājanārāyaṇa Śambuvarāja<ref t="1:101-6"/> and<lb/>records the setting up of a Jaina image on

Vaigai-Tirumalai, i.e., on the holy mountain<lb/>of Vaigai.<pb n="1:102"/>

<hi>[1.] <gr>svasti śrī [||*] rāja</gr><ta>nā</ta><gr>rā</gr><ta>yaṇaṉ

campuva</ta><gr>rāja</gr><ta>rkku yā-</ta></hi>

<hi>[2.] <ta>ṇṭu</ta> <gr>12</gr> <ta>vatu poṉṉūr maṇṇaipoṉṉāṇṭai</ta></hi>

<hi>[3.] <ta>makaḷ nallāttāḷ vaikaittirumalaikku eṟiyaruḷa-</ta></hi>

<hi>[4.] <ta>ppaṇṇiṉa</ta> <gr>śrīvihāra</gr><ta>nāyaṉār poṉṉeyil-</ta></hi>

<hi>[5.] <ta>nā</ta><gr>thar [|*] dharmmoyaḷajayatu u</gr></hi>

<h1>TRANSLATION.</h1>

Hail! Prosperity! In the 12th year of Rājanārāyaṇa Śambuvarāja,——Nal-<lb break="no"/>lāttāḷ, the daughter of Maṇṇai-Poṉṉāṇḍai, (an

inhabitant) of Poṉṉūr, caused the<lb/>blessed Vihāra-nāyaṉār,

Poṉṉeyil-nātha,<ref t="1:102-1"/> to be raised to the holy mountain of<lb/>Vaigai

(Vaigai-Tirumalai). Let this pious work be victorious!

<h3>No. 71. ON THE WALL OF A MAṆḌAPA AT THE BASE OF THE TIRUMALAI ROCK,<lb/>TO THE RIGHT OF THE

ENTRANCE,——SECOND INSCRIPTION.</h3>

<hi>[1.] <ta>ciṟṟiṉaṅkaikku iṭṭa turavu aruḷmoḻitevarpurattu</ta></hi>

<hi>[2.] <ta>iṭaiyāṟaṉ appaṉ periya piḷḷai uḷḷiṭṭār taṉ-</ta></hi>

<h1>TRANSLATION.</h1>

A well, which was given, (in order to procure merit) to Śiṟṟiṉaṅgai,<ref t="1:102-2"/> the pious gift of<lb/>the brothers of the eldest son of Iḍaiyāṟaṉ

Appaṉ, (an inhabitant) of Aruḷ-mor̥-devar-<lb break="no"/>puram.

<h3>No. 72. ON THE SOUTH WALL OF A MAṆḌAPA AT THE BASE OF THE TIRUMALAI ROCK.</h3>

This inscription is dated in the Ānanda year, which was current after the expiration

of<lb/>the Śaka year 1296, and during the reign of Ommaṇa-uḍaiyar, the son of

Kambaṇa-<lb break="no"/>uḍaiyar and grandson of Vīra-Kambaṇa-uḍaiyar.<ref t="1:102-3"/> Like No. 52, above, the inscrip-<lb break="no"/>tion is a receipt for the cost of

some land, which a certain Vishṇu-Kambuḷi-nāyaka<lb/>seems to have bought from the

villagers of Śambukula-Perumāḷ-agaram, alias Rāja-<lb break="no"/>gambhīra-chaturvedi-maṅgalam.<ref t="1:102-4"/> This village belonged to

Murugamaṅgala-<lb break="no"/>paṟṟu<ref t="1:102-5"/> in Maṇḍaikuḷa-nāḍu,

a division of Palakuṉṟa-koṭṭam,<ref t="1:102-6"/> which formed part

of<lb/>Jayaṅkoṇḍa-Choḷa-maṇḍalam. The four last lines, which consist of signatures,

have<lb/>not been transcribed, as they are somewhat obliterated. The following are the

readable<lb/>names of villages, which occur at the beginnings of the different signatures:<ref t="1:102-7"/>——Kumāṇḍūr,<lb/>Murugappāḍi, Periya-Kāṭṭeri, Vaṅgipp[u]ṟam.<pb n="1:103"/>

<hi>[1.] <gr>śubhamastu svasti [||*]</gr> <ta>śrīmanu<ref t="1:103-1"/>mah[ā]maṇṭavi[ka]ṉ

arirāyavipāṭaṉ pā-<lb break="no"/>[ḻa]maikku<ref t="1:103-2"/> tappuva rāyar kaṇṭaṉ

pūṟuva</ta><gr>dakṣi-</gr></hi>

<hi>[2.] <gr>ṇapaścimo</gr><ta>ttara</ta><gr>sa[mu]drādhi</gr><ta>pa[ti]

śrīvirakampaṇauṭ[aiya]r kumāraśrīkampaṇauṭai-<lb break="no"/>yar kumārar

śrīommaṇauṭai-</ta></hi>

<hi>[3.] <ta>yaṟku</ta> <gr>pridha</gr><ta>vi</ta><ref t="1:103-3"/><gr>rājyam</gr>

<ta>cell[ā*]niṉṟa cekā</ta><gr>bdam 12[9]6</gr> <ta>mel cellā-<lb break="no"/>niṉṟa

āṉantavaru</ta><gr>ṣam dhanu</gr><ta>nā[ya*]ṟṟu</ta> <gr>pūrvvapakṣat-</gr></hi>

<hi>[4.] <ta>tu aṭṭamiyum tiṅkaḷ kiḻamaiyum peṟṟa uttiraṭṭāti nāḷ ceyaṅ-<lb break="no"/>koṇṭacoḻamaṇṭalattuppalakuṉṟakkoṭṭa-</ta></hi>

<hi>[5.] <ta>ttu maṇṭaikuḷanāṭṭu murukamaṅkalappaṟṟu campukulapperumāḷ

akara(m)māṉa<lb/>irācakempiraccaṟu</ta><gr>rvvedi</gr><ta>maṅkalattu</ta></hi>

<ta>tuḷunāṭṭukkuḷḷu alacunāṭṭu [a]umukaiyamaṉam okkal vaḻi<lb/>t[e]yavatti aṭavaḷanar

aḷiya śrīviṣṇu-</ta></hi>

<hi>[7.] <ta>kampuḷināyakkaṟku ṉi</ta><gr>la</gr><ta>vilai</ta> <gr>pra</gr><ta>mā(ma)ṇam

paṇṇikkuṭutta[paṭi] [||*] [i]vva-<lb break="no"/>karattuttenkaḻaṉiyil</ta>

<gr>rājagambhi</gr><ta>ra</ta><gr>n</gr> <ta>kaṇṇāṟṟil</ta></hi>

<hi>[8.] <ta>kuṭamāvaṭi cūḻnta ciṟuppiḷḷār pāḷ araimāvil melaivarappukku

kiḻakku<lb/>[|*] ikkaṇṇāṟṟukku vaṭakku ciṅkar a[rai]-</ta></hi>

<hi>[9.] <ta>māvil melaiva[rap]pukku kiḻakku [|*] ivvaraimāvil varappuccevvaikkut-<lb break="no"/>teṟku [|*] naṟuvili aṭi araimāvil kiḻ-</ta></hi>

<hi>[10.] <ta>[ai]varappuccevvaikku [meṟ]ku [|*] itaṉ teṉkiḻakku at[ti]a[ppa]a-<lb break="no"/>raimāvil vaṭakku varappukku••• kai[y]ā[ṉa]</ta></hi>

<hi>[11.] <ta>melaikkāṇiyil kīḻaivarappuccevvaikku meṟku [|*] ikkaṇṇāṟṟukku<lb/>teṟku

poṟkaṭṭi••• yil [kī]vara-</ta></hi>

<hi>[12.] <ta>ppuccevvaikku meṟku [|*] iṉṉilattil teṟkil periya mañcu mel<lb/>talai [vaṟa]

vaṭakkum [|*] itukku uṭpaṭṭa kāṇi</ta> <gr>18•••</gr><lb/> <ta>kaḷum rā-</ta></hi>

<hi>[13.] <gr>jagambhīran</gr> <ta>vatikku meṟku kaṇṇāṟṟu vaṭakku kāṇi</ta>

<gr>7<ch/></gr> <ta>m [|*] i-<lb break="no"/>kkaṇṇāṟṟukku teṟku kāṇi</ta> <gr>6<ch/></gr>

<hi>[14.] <gr>32</gr> <ta>ṉāl kuḻi</ta> <gr>4000</gr> <ta>ikkuḻi nālāyiramum [||*]

kollaiyāvatu vaṭakāṭṭil<lb/>perumāṅkoṉ kollai cūḻnta kuḻi</ta> <gr>1500</gr> <ta>m

[|*]</ta></hi>

<hi>[15.] <ta>āṟṟaṅkarai uṭan [ce]r velaṅkollaiyil[e] kuḻi</ta> <gr>500</gr> <ta>m [|*]

ikkuḻi</ta><lb/> <gr>2000</gr> <ta>m ikkuḻi iraṇṭāyiramum [||*] maṉaiyāva[tu]

teṟkutteru-</ta></hi>

<hi>[16.] <ta>vil teṉciṟakil kīḻtalaimaṉaiyiraṇṭu viṭṭu meṟku maṉaiyiraṇṭum

[|*]<lb/>paḷḷitteruvil kīḻciṟakil teṉtalaimaṉaiyiraṇ-</ta></hi>

<hi>[17.] <ta>ṭum [|*] kuṭamāvukku vaṭakku na. [k]kollaiyil eṟṟiṉa kuṭi ivarutā-<lb break="no"/>[kavum ||* iṉṉi]lattukkum kollaikkumaṉaikku[m] vilai-</ta></hi>

<hi>[18.] <ta>yāka kaṟpitta [po]ṉ</ta> <gr>40</gr> <ta>[|*] ippoṉṉāṟpatukkum

[i]ṉṉilattukku[m<lb/>k]ollaikkumaṉaikkum ituve</ta> <gr>pramāṇa</gr><ta>(māṇa)m

āva-</ta></hi>

<hi>[19.] <ta>tākavum [|*] iṉṉilattukku ivveri nīr</ta> <gr>prāpti</gr> <ta>āṟṟukkāl</ta>

<gr>prāpti</gr><lb/> <ta>vāykkāl</ta> <gr>prāpti</gr> <ta>peṟakkaṭavatākavum [|*]

iv-</ta></hi>

<hi>[20.] <ta>vayiṟṟukku āḷamañci erikkuḻi veṭṭa āṟṟukkāl veṭṭa

vāykkāl<lb/>koṇṭam ivaiyiṟṟukku viḻukkāṭu ni-</ta></hi>

<hi>[21.] <ta>ṟka kaṭavatākavumaṟṟu arici kāṇam āḷamañ[ci*] eṟa coṟu

eṭuttaḷavu<lb/>viruttuppaṭik[ai] vilai kāṇam maṟṟum eppe-</ta><pb n="1:104"/></hi>

<hi>[22.] <ta>ṟpaṭṭa upātikaḷum uṭpaṭakkaṭṭukkuttokaiyāka iṉṉilattukku

kollaikku<lb/>maṉaikkum āṇṭu o-</ta></hi>

<hi>[23.] <ta>ṉṟukku kaṭamaikku poṉ</ta> <gr>10</gr> [|*] <ta>ippoṉ pattum muṉṟu

kanatāyam<lb/>ākattarakkaṭavarākavum [|*] itu oḻiya v-</ta></hi>

<hi>[24.] <ta>[e]ṟu oṉṟuñcollakkaṭavom allavākavum [|*] iṉṉilaṅkaḷukkum ko-<lb break="no"/>llaikku maṉaikku</ta></hi>

<hi>[25.] <ta>eppeṟpaṭṭa kalaṉum illai [|*] kalanuḷa[vā]yttoṟṟuppaṭil

nāṅkaḷe<lb/>tirttu tarakkaṭavom ākavum [|*] nāṅ.<ref t="1:104-1"/> oṭippo-</ta></hi>

<hi>[26.] <ta>v[o]m ākil ippoṉ ṉāṟpatum tarakkaṭaom<ref t="1:104-2"/> ākavum [|*]

iṉṉilaṅka-<lb break="no"/>ḷukkum kollaikkumaṉaikkum</ta> <gr>de</gr><ta>vatāṉam</ta></hi>

<hi>[27.] <ta>ti[ruvu]ṭaiyāṭṭam<ref t="1:104-3"/> oḻiya maṟṟum veṇṭum [pe]ṟku

viṟṟummoṟṟi-<lb break="no"/>vaittum koḷḷakkaṭavarākavum [||*] ippaṭi</ta>

<gr>saṃvadi</gr><ta>ttu nilai<ref t="1:104-4"/>vilai</ta> <gr>pramāṇam</gr></hi>

<hi>[28.] <ta>paṇṇikkuṭuttom</ta> <gr>śrīviṣṇukam</gr><ta>puḷināyakka[ṟ]ku</ta>

<gr>mahāja</gr><ta>na</ta><gr>m<lb/>anugrahi</gr><ta>kka inta nilavilai</ta>

<gr>pramāṇa</gr><ta>m eḻutiṉe[ṉ*] campukulapperu-</ta></hi>

<hi>[29.] <ta>māḷakarattu</ta> <gr>aṅkārai śrīdharabhaṭṭa</gr><ta>ṉen itu eḻuttu [|*]

kumāṇṭūr aru-<lb break="no"/>ḷāḷapperumāḷ eḻuttu [|*] kantāṭai periyāṇṭāṉ paṭṭar

eḻuttu [|*]</ta></hi>

<h1>TRANSLATION.</h1>

Let there be prosperity! Hail! On the day of (the nakshatra) Uttiraṭṭādi,<ref t="1:104-5"/> which corres-<lb break="no"/>ponds to Monday, the eighth lunar day of the former half

of the month of Dhanus of the<lb/>Ananda year, which was current after the Śaka year

1296 (had passed), during the reign of<lb/>the illustrious mahāmaṇḍalika, the

conqueror of hostile kings, the destroyer of those kings<lb/>who break their word, the lord of the

eastern, southern, western and northern oceans, the<lb/>illustrious Ommaṇa-uḍaiyar, the

son of the illustrious Kambaṇa-uḍaiyar, who was the<lb/>son of the illustrious

Vīra-Kambaṇa-uḍaiyar,——Whereas the great people of Śambu-<lb break="no"/>kula-Perumāḷ-agaram, alias Rājagambhīra-chaturvedi-maṅgalam

(in) Muruga-<lb break="no"/>maṅgala-paṟṟu, (which belongs) to

Maṇḍaikuḷa-nāḍu, (a division) of Palakuṉṟa-<lb break="no"/>koṭṭam

in Jayaṅkoṇḍa-Śoṛa-maṇḍalam, gave to the illustrious Vishṇu-Kambuḷi-<lb break="no"/>nāyaka.•• of Alaśu-nāḍu, within Tuḷu-nāḍu,<ref t="1:104-6"/> a document (pramāṇa) about the cost of<lb/>land.•••••<ref t="1:104-7"/>——We,

the great people, (hereby declare, that we,) having thus agreed, gave a<lb/>document about

the cost of land to the illustrious Vishṇu-Kambuḷi-nāyaka. At the<lb/>pleasure of these

great people, I, Aṅkārai Śrīdhara-bhaṭṭa of Śambukula-Perumāḷ-<lb break="no"/>agaram wrote this document about the cost of land; this is (my)

signature.<lb/>..........

<h3>No. 73. IN A SMALL SHRINE BELOW THE PAINTED CAVE AT TIRUMALAI, FIRST INSCRIPTION.<ref t="1:104-8"/></h3>

<hi>[1.] <gr>svasti śrī [||*]</gr> <ta>kaṭaikkoṭ-</ta></hi>

<hi>[2.] <ta>ṭūrttirumalaipparavātima-</ta><pb n="1:105"/></hi>

<hi>[3.] <ta>llar māṇākkar</ta> <gr>ariṣṭa</gr><ta>ne-</ta></hi>

<hi>[4.] <gr>mikkucāryyar</gr> <ta>ce[y]-</ta></hi>

<hi>[5.] <ta>vitta yakṣitti[ru]-</ta></hi>

<h1>TRANSLATION.</h1>

Hail! Prosperity! Arishṭanemi-āchārya of Kaḍaikkoṭṭūr, a pupil of

Para-<lb break="no"/>vādimalla<ref t="1:105-1"/> of Tirumalai, caused the image

of a yakshī to be made.

<h3>No. 74. ON THE OUTER WALL OF THE DOORWAY, WHICH LEADS TO THE PAINTED CAVE<lb/>AT TIRUMALAI, TO

THE LEFT OF THE ENTRANCE.</h3>

This inscription is dated in the twentieth year of Tribhuvanachakravartin

Rājarāja-<lb break="no"/>deva, which, according to the Poygai inscriptions

(Nos. 59 to 64), would correspond to the<lb/>Śaka year 11-57-58. The donor was

Rājagambhīra-Śambuvarāyaṉ, who bore the<lb/>birudas Attimallaṉ<ref t="1:105-2"/> and Śambukula-Perumāḷ (i.e., the Perumāḷ of the Śambu

race).<ref t="1:105-3"/><lb/>The object granted seems to have been the village of

Rājagambhīra-nallūr, which had<lb/>evidently received its name from that of the

donor.<ref t="1:105-4"/>

<hi>[1.] <gr>sva[sti ||* śrī]tribhuvanaccakravartti</gr><ta>kaḷ</ta>

<gr>śrīrājarāja</gr><ta>teva-</ta></hi>

<hi>[2.] <ta>ṟku yāṇṭu irupatāvatu mutal ceyaṅkoṇṭa-</ta></hi>

<hi>[3.] <ta>coḻamaṇṭalattuttamaṉūrnāṭṭu [vi]raṉpākka-</ta></hi>

<hi>[4.] <ta>ttu ilā[lap]perumāṉ makaṉ āṇpāṉkaḷ<ref t="1:105-5"/> pa-</ta></hi>

<hi>[5.] <ta>[ṅ]kaḷarāyarkkuppalakuṉṟakkoṭṭattuppaṅ-</ta></hi>

<hi>[6.] <ta>kaḷanāṭṭu naṭu[vil]•• kkuṉṟattūrāṉa</ta> <gr>rājaga-</gr></hi>

<hi>[7.] <ta>mpīranallūr [iva]rkkukkāṇiyāka kīḻ-</ta></hi>

<hi>[8.] <ta>nokkiṉa kiṇaṟu[m m]eṉokkiṉa maramum nā-</ta></hi>

<hi>[9.] <ta>ṟpālellaiyum viṟṟoṟṟipparikkirayat-</ta></hi>

<hi>[10.] <ta>tukku urittāvatāka kuṭuttom attimalla-</ta></hi>

<hi>[11.] <ta>ṉ campukulapperumāḷāṉa</ta> <gr>rājagambhīra</gr><ta>cca[m]-</ta></hi>

<hi>[12.] <ta>puvarāyaṉeṉ ||</ta></hi>

<h1>TRANSLATION.</h1>

Hail! From the twentieth year of the illustrious Tribhuvanachakravartin, the

illustrious<lb/>Rājarāja-deva, forward,——I, Attimallaṉ Śambukula-Perumāḷ,

alias Rājagam-<lb break="no"/>bhīra-Śambuvarāyaṉ, gave to Āṇḍāṉgaḷ

Paṅgaḷarāyar, the son of Ilāla-Perumāṉ<lb/>of Vīraṉpākkam in

Tamaṉūr-nāḍu, (a division) of

Jayaṅkoṇḍa-Śora-maṇḍalam,<lb/>(the village of).••, alias

Rājagambhīra-nallūr, in the middle of Paṅgaḷa-nāḍu,

(a<lb/>division) of Palakuṉṟa-koṭṭam, as his property, (including) the

wells underground, the<lb/>trees overground and the boundaries in the four directions, with the

right to sell, mortgage<lb/>or exchange it.<pb n="1:106"/>

<h3>No. 75. ON THE OUTER WALL OF THE DOORWAY, WHICH LEADS TO THE PAINTED CAVE<lb/>AT

TIRUMALAI.</h3>

This inscription is much obliterated. It consists of a passage in Tamil prose, a

Sanskrit<lb/>verse in the Śārdūla metre, and another Tamil prose passage, and records

some gifts made by<lb/>Vyāmukta-śravaṇojjvala or (in Tamil)

Viḍu-kādaṛagiya-Perumāḷ, alias Atigai-<lb break="no"/>māṉ[i]<ref t="1:106-1"/> of the Chera race. The name of the capital of this prince seems to have

been<lb/>Takaṭā. He was the son of some Rājarāja and a descendant of a

certain Yavanikā,<lb/>king of Keraḷa, or (in Tamil) Er̥ṉi, king of

Vañji.<ref t="1:106-2"/> The king repaired the images of a<lb/>yaksha and a

yakshī, which had been made by Yavanikā, placed them on the

Tirumalai<lb/>Hill, presented a gong and constructed a channel. The Tirumalai Hill is here

called<lb/>Arhasugiri (the excellent mountain of the Arha[t]) and (in Tamil)

Eṇguṇaviṟai-<lb break="no"/>Tirumalai (the holy mountain of the Arhat).

According to the Sanskrit portion of the<lb/>inscription, it belonged to the

Tuṇḍīra-maṇḍala; this seems to be a Sanskritised form<lb/>of the well-known

Toṇḍai-maṇḍalam.<ref t="1:106-3"/>

<hi>[1.] <gr>svasti śrī [||*]</gr> <ta>cera</ta><gr>vaṅśa</gr><ta>ttu atikaimā[ṉi] eḻiṉi

ceyta</ta> <gr>dharmma</gr></hi>

<hi>[2.] <ta>yakṣaraiyum yakṣiyāraiyum eḻunta[ru*]ḷuvittu eṟimaṇiyum [i]-</ta></hi>

<hi>[3.] <ta>ṭṭukkaṭapperik[kālu]ṅkaṇṭu kuṭuttāṉ ||</ta>

<gr>śrīmatkeraḷabhūbhr̥-</gr></hi>

<hi>[4.] <ta>tā yavani</ta><gr>kānāmnā sudharmmātmanā

tuṇḍīrāhvayamaṇḍalārhasu-</gr></hi>

<hi>[5.] <gr>girau yakṣeśvarau kalpitau [|*] paścāttatkulabhūṣaṇādhika-</gr></hi>

<hi>[6.] <gr>nr̥paśrīrājarājātmajavyāmuktaśravaṇojvale</gr><ta>na ta</ta>[

<gr>kaṭā</gr><ta>nā</ta>] <gr>the</gr><ta>na</ta> <gr>jīrṇo-</gr></hi>

<hi>[7.] <gr>[ddhr̥]</gr><ta>tau || vañciyar kulapa[tiy]eḻiṉi

va[ku]ttaviyakkariyak[ki]yaro-</ta></hi>

<hi>[8.] <ta>ṭe[ñ]ciyava[ḻi]vu tirutti[yi]veṇkuṇaviṟai tirumalai vait[t]āṉ [a]-</ta></hi>

<hi>[9.] <ta>ñcita[ṉ] vaḻi varum [va]ṉ vaḻi mutali tali a[ti]kaṉavakaṉ .

nūl<lb/>[vi]ñcaiyar</ta></hi>

<hi>[10.] <gr>[stha]</gr><ta>la puṉai takam[ai]yar kāvalaṉ viṭukātaḻakiyaye<ref t="1:106-4"/>rumāḷey [||*]</ta></hi>

<h1>TRANSLATION.</h1>

Hail ! Prosperity ! Atigaimāṉ[i] of the Śera race placed on (the hill

the images<lb/>of) a yaksha and a yakshī,——meritorious gifts (formerly)

made by Er̥ṉi,——presented a gong<lb/>and gave a channel, which he had constructed

(for feeding) the Kaḍapperi (tank).

(The images of) the two lords of the yakshas, which were made on the

excellent<lb/>mountain of the Arha[t]<ref t="1:106-5"/> in the country (maṇḍala)

called Tuṇḍīra by the illustrious and<lb/>pious king of Keraḷa, called

Yavanikā, were afterwards rescued from ruin by Vyāmukta-<lb break="no"/>śravaṇojjvala, the lord of Taka[ṭ]ā and son of the illustrious

Rājarāja, an eminent<lb/>prince, who was the ornament of his (Yavanikā's) race.

Viḍu-kādaṛagiya-Perumāḷ••••• repaired the broken remains (of the

images)<lb/>of a yaksha and a yakshī, which had been given by Er̥ṉi,

the lord of the race of the kings<lb/>of Vañji, and placed them (on) this holy

mountain (Tirumalai) of the god who possesses<lb/>the eight qualities.<ref t="1:107-1"/>

<h3>No. 76. INSIDE THE DOORWAY, WHICH LEADS TO THE PAINTED CAVE<lb/>AT TIRUMALAI, TO THE

RIGHT.</h3>

This inscription consists of a Sanskrit verse, which is a duplicate of that occurring in<lb/>No.

75.

<hi>[1.] <gr>śrīmatkeraḷa-</gr></hi>

<hi>[2.] <gr>bhūbhr̥</gr><ta>tā yavani-</ta></hi>

<hi>[3.] <gr>kānāmnā sudha-</gr></hi>

<hi>[4.] <gr>rmmātma</gr><ta>nā</ta> <gr>tuṇḍī-</gr></hi>

<hi>[5.] <gr>rāhvayamaṇḍalā-</gr></hi>

<hi>[6.] <gr>rhasugirau ya-</gr></hi>

<hi>[7.] <gr>kṣeśvarau</gr></hi>

<hi>[8.] <gr>kalpitau [|*] paśv-</gr></hi>

<hi>[9.] <gr>āttatkulabhū-</gr></hi>

<hi>[10.] <gr>ṣaṇādhikanr̥pa-</gr></hi>

<hi>[11.] <gr>śrīrājarājā-</gr></hi>

<hi>[12.] <gr>tmajavyāmuktaśra-</gr></hi>

<hi>[13.] <gr>vaṇojvale-</gr></hi>

<hi>[15.] <ta>na</ta> <gr>jīrṇo[ḍhr̥]</gr><ta>tau [||*]</ta></hi>

<h3>No. 77. INSIDE THE DOORWAY, WHICH LEADS TO THE PAINTED CAVE<lb/>AT TIRUMALAI, TO THE LEFT.</h3>

<hi>[1.] <gr>svasti śrī [||*]</gr></hi>

<hi>[4.] <ta>makaṉ kariya-</ta></hi>

<hi>[5.] <ta>perumāḷā-</ta></hi>

<hi>[7.] <ta>āyaṉ tiruma-</ta></hi>

<hi>[8.] <ta>laikkaṭapp-</ta></hi>

<hi>[9.] <ta>erikku nīre[r]-</ta></hi>

<hi>[10.] <ta>kka kaliṅkiṭ-</ta></hi>

<hi>[11.] <ta>ṭukkoṭuttā-</ta></hi>

<hi>[12.] <ta>ṉ [||*]</ta> <gr>dharmmoyañja-</gr></hi>

<h1>TRANSLATION.</h1>

Hail! Prosperity! Kariya-Perumāḷ, alias Vairādarāyaṉ, the son of

Ambar-<lb break="no"/>uḍaiyāṉ Āyaṉ, gave a sluice, in order to raise the water to the

Kaḍapperi (tank)<ref t="1:108-1"/> at<lb/>Tirumalai. Let this meritorious

gift be victorious!

<h1>V.——INSCRIPTIONS AT PAḌAVEḌU.</h1>

<h3>No. 78. ON THE EAST AND NORTH BASES OF THE AMMAIAPPEŚVARA TEMPLE.</h3>

This inscription is dated in the year, which was current after the expiration of the

Śaka<lb/>year 1180, and records a grant, which Rājagambhīra-Śambuvarāyaṉ made to the

temple<lb/>of Ammaiappeśvara. The name of the object of the grant must be contained in

the final<lb/>portion of the first line, which is buried underground. The donor is evidently

identical with<lb/>that Rājagambhīra-Śambuvarāyaṉ, who is mentioned in a

Tirumalai inscription<lb/>(No. 74), which seems to be dated in Śaka 1157-58. It may be

further conjectured, that<lb/>the Ammaiappeśvara Temple at Paḍaveḍu had

received its name from Ammaiappaṉ<lb/>or Ammaiyappaṉ,<ref t="1:108-2"/> one of

the birudas of another Śambuvarāyaṉ, who was a contem-<lb break="no"/>porary and

probably a relation of Rājagambhīra-Śambuvarāyaṉ.

<hi>[1.] <gr>svasti śrī [||*] śakābdam</gr> <ta>āyirattoruṉūṟṟueṇpatiṉ

meṟcellāniṉṟa<lb/>kaṟkaṭakanā[ya]ṟṟu</ta> <gr>pūrvvapakṣa</gr><ta>ttu

tiṅkaṭkiḻamaiyum</ta> <gr>saptami</gr><ta>yum</ta> <gr>re</gr><ta>vatiyumāṉa<lb/>iṉṟu

uṭaiyār ammaiappī</ta><gr>śvara</gr><ta>muṭaiya nāyaṉāṟku

irāja</ta><gr>gambhī</gr><ta>racampu-<lb break="no"/>varāya•••••</ta></hi>

<hi>[2.] <ta>[ta]rattu muḷḷaṭi ūrkkaṇakkavari uvaccaṉperkkaṭamai

ācuvikaṉperkkaṭamai<lb/>taṟiiṟai [ta]ṭṭārppāṭṭamum iṉavari [ē]• yattaṟi iruntu

pari-<lb break="no"/>māṟuvārum cekkukkaṭamai [v]ālamañcāṭi nilaiyāḷ veṭṭinellu uṭ-<lb break="no"/>paṭ[ṭa] eḷurppala taḷi tevatānam nīkki innāyaṉārkkuttevatāṉam vi-<lb break="no"/>ṭṭeṉ irāja</ta><gr>gambhī</gr><ta>raccampu[va]•••••</ta></hi>

<h1>TRANSLATION.</h1>

Hail! Prosperity ! To-day, which is (the day of the nakshatra) Revati and Monday,

the<lb/>seventh lunar day of the former half of the month of Karkaṭaka, which was current

after the<lb/>Śaka year one thousand one hundred and eighty (had passed),——I,

Rājagambhīra-Śambu-<lb break="no"/>varāya[ṉ] gave to the god, who is the lord of the

Ammaiappeśvara (temple), as a divine<lb/>gift••••• excluding the divine gifts to

the various temples (at) Eḷūr, including<lb/>•••<ref t="1:108-3"/> the tax for

the village-accountant, the tax on Uvachchas, the tax on Ājīvakas,<ref t="1:108-4"/><lb/>the tax on looms, the tax on goldsmiths,.•••••<ref t="1:108-5"/> the tax on

oil-mills,••• (and)<lb/>the paddy for the Veṭṭi.<ref t="1:108-6"/><pb n="1:109"/>

<h3>No. 79. ON THE SOUTH WALL OF THE AMMAIAPPEŚVARA TEMPLE.</h3>

This inscription is dated during the reign of Vīra-Devarāya-mahārāyar

(of<lb/>Vijayanagara) and in the Pramādin year (i.e., Śaka 1356). It records

a grant to the<lb/>Ammaiappa Temple. The name of the donor is obliterated.

<hi>[1.] <gr>svasti [||*]</gr> <ta>śrīmaniracātiirācaṉ irā[ca]-</ta></hi>

<hi>[2.] <ta>parame</ta><gr>śva</gr><ta>ran śrīvi[ra]tevarāma<ref t="1:109-1"/>mahā-</ta></hi>

<hi>[3.] <ta>irāyar[kuc]cellāniṉṟa piṟamātica-</ta></hi>

<hi>[4.] <ta>varuṣam māci mātam pattāntayati</ta></hi>

<hi>[5.] <ta>nāyaṉār ammaiappanāyaṉārk[ku]</ta></hi>

<hi>[6.] <ta>teyavaṅka[ṇa]pan mātava[y]āvanā[yar]</ta></hi>

<hi>[7.] <ta>taṉmacātaṉa paṇ[ṇi ku]ṭuttapaṭi ma••</ta></hi>

<hi>[8.] <ta>[koṉ] periya pekamāvar tiruvira••</ta></hi>

<hi>[9.] <ta>āka viṭṭa vaḷavu [ka] [||*] inta taṉ[mam] ca-</ta></hi>

<hi>[10.] <ta>ntiṟā</ta><gr>di</gr><ta>ttavarai[yu]m naṭakka kaṭa[vat]āka-</ta></hi>

<hi>[11.] <ta>vum [||*] inta taṉmattukku akita paṇ[ṇu]vu-</ta></hi>

<hi>[12.] <ta>van keṅkai karai[yi]l k[ā*]rām [pacuv]ai<lb/>••••••</ta></hi>

<h1>TRANSLATION.</h1>

Hail! On the tenth day of the month of Māśi of the Pramādīcha<ref t="1:109-2"/> year, which was<lb/>current (during the reign) of the illustrious

rājādhirāja rājaparameśvara, the illustrious Vīra-<lb break="no"/>Devarāya-mahārāyar,••••• 1 vaḷavu<ref t="1:109-3"/> was given by a

dharmaśāsana to the lord<lb/>Ammaiappa-nāyaṉār. This meritorious gift shall

last as long as the moon and the sun.<lb/>He who shall injure this meritorious gift, [shall

incur the sin of one who has killed] a black<lb/>cow on the bank of the Gaṅgā.

<h3>No. 80. ON THE SOUTH WALL OF THE AMMAIAPPEŚVARA TEMPLE.</h3>

This inscription is dated during the reign of Vīra-Devarāya-mahārāyar

(of<lb/>Vijayanagara) and in the Ānanda year (i.e., Śaka 1357). It records

the gift of a village to<lb/>the Ammaiappa Temple. The middle portion is defaced by three

cracks.

<hi>[1.] <gr>śuvasti [||*] śrīmatmahā-</gr></hi>

<hi>[2.] <ta>irācātiirāca</ta><gr>n</gr> <ta>ir[ā]-</ta></hi>

<hi>[3.] <ta>yaparame</ta><gr>śurat</gr> <ta>śrīvīra-</ta></hi>

<hi>[4.] <ta>tevarāya</ta><gr>mahā</gr><ta>irāya[r*]-</ta></hi>

<hi>[5.] <ta>kku cellāniṉṟa</ta></hi>

<hi>[6.] <ta>āṉantavaru</ta><gr>ṣam</gr> <ta>āṭi</ta><pb n="1:110"/></hi>

<hi>[7.] <ta>mātam</ta> <gr>2</gr> <ta>[ta]yati nāyaṉā[r]</ta></hi>

<hi>[8.] <ta>ammaiappanāyaṉā[r*]-</ta></hi>

<hi>[9.] <ta>kku [ca]lavaippaṟṟu</ta></hi>

<hi>[10.] <ta>ula[ka]ḷantaveḷ</ta></hi>

<hi>[11.] <ta>[cūriyate]va[ṉeṉ]</ta></hi>

<hi>[12.] <ta>taṉmacātaṉam pa-</ta></hi>

<hi>[13.] <ta>ṇṇi kuṭuttapaṭi</ta></hi>

<hi>[14.] <ta>mullayairāyaṉ</ta></hi>

<hi>[15.] <ta>veṅkaṭa[k]kai[y]</ta></hi>

<h1>TRANSLATION.</h1>

Hail! On the 2nd day of the month of Āḍi of the Ānanda year, which was

current<lb/>(during the reign) of the illustrious mahārājādhirāja

rājaparameśvara, the illustrious Vīra-<lb break="no"/>Devarāya-mahārāyar,——I,

Ulagaḷanda-Veḷ Sūryadeva, gave (the village of)<lb/>[Sa]lavaippaṟṟu

by a dharmaśāsana to the lord Ammaiappa-nāyaṉār. Accordingly<lb/>(there

follows) the signature (?) of Mullaya-rāyaṉ Veṅgaḍa.

<h3>No. 81. ON THE EAST WALL OF THE SOMANĀTHEŚVARA TEMPLE.</h3>

This inscription is dated in the Śukla year, which was current after the expiration of

the<lb/>Saka year 1371, and during the reign of Vīrapratāpa Prauḍha-Immaḍi-Devarāya-<lb break="no"/>mahārāyar. This is the latest hitherto-known date of Devarāja II. of

Vijayanagara.<lb/>The inscription is much injured and incomplete at the end. In the

preserved portion,<lb/>mention is made of the kingdom of Paḍaivīḍu (Paḍaivīṭṭu

rājyam), which belonged to<lb/>Toṇḍai-maṇḍalam,<ref t="1:110-1"/> of the right

and left hand castes,<ref t="1:110-2"/> and of the Somanātheśvara<lb/>Temple at

Paḍaivīḍu.

<hi>[1.] <gr>śubhamastu svasti [||*] śrīmanma[hā]-</gr></hi>

<hi>[2.] <gr>maṇḍaleśvaran</gr> <ta>ari(ya)rā[ya]vi-</ta></hi>

<hi>[3.] <ta>pāṭa</ta><gr>n</gr> <ta>pā</ta><gr>ṣai</gr><ta>kkuttappu[va rā]-</ta></hi>

<hi>[4.] <ta>yar kaṇṭa</ta><gr>n</gr> <ta>mūvarāyar ka[ṇ]-</ta></hi>

<hi>[5.] <ta>ṭa</ta><gr>n</gr> <ta>kaṇṭa nāṭu koṇṭu</ta></hi>

<hi>[6.] <ta>koṇṭa nāṭu ku[ṭ]ātāṉ pū-</ta></hi>

<hi>[7.] <ta>ṟuva</ta><gr>dakṣi</gr><ta>ṇapaccimauttara</ta><gr>sa-</gr></hi>

<hi>[8.] <ta>mu</ta><gr>drā</gr><ta>tipati</ta>

<gr>śrīman</gr><ta>rācātirācarācapa-</ta></hi>

<hi>[9.] <ta>rame</ta><gr>śva</gr><ta>ra śrīvira</ta><gr>pra</gr><ta>tāpa</ta>

<gr>ga</gr><ta>caveṭṭai</ta></hi>

<hi>[10.] <ta>kaṇṭaruḷiya</ta> <gr>pra</gr><ta>vuṭaimmaṭi-</ta></hi>

<hi>[11.] <ta>tevarāya</ta><gr>mahā</gr><ta>rāyar</ta> <gr>pri</gr><ta>tivīrā-</ta></hi>

<hi>[12.] <ta>ccaya[m] paṇṇi aruḷāniṉṟa</ta></hi>

<hi>[13.] <gr>śa</gr><ta>kā</ta><gr>[bda]</gr><ta>m</ta> <gr>1371</gr> <ta>ṉ mel

ce-</ta></hi>

<hi>[14.] <ta>llāniṉṟa</ta> <gr>śuklavaruṣam siṃha-</gr></hi>

<hi>[15.] <ta>nāyaṟṟu pūṟuva</ta><gr>pakṣa</gr><ta>ttu</ta> <gr>tray[o]-</gr></hi>

<hi>[16.] <gr>daśi</gr><ta>yum caṉivā</ta><gr>ra</gr><ta>mum</ta> <gr>ā[yu]-</gr></hi>

<hi>[18.] <ta>ti</ta><gr>rāṭa</gr><ta>ttu nāḷ toṇṭai-</ta></hi>

<hi>[19.] <ta>ma</ta><gr>ṇḍala</gr><ta>ttu paṭaivīṭṭu</ta></hi>

<hi>[20.] <gr>rājyam</gr> <ta>[n]āṭṭavar valaṅkaiyu-</ta></hi>

<hi>[21.] <gr>m</gr> <ta>iṭaṅkaiyu</ta><gr>m mahāja</gr><ta>namu</ta><gr>m</gr></hi>

<hi>[22.] <gr>rā</gr><ta>ca</ta><gr>ga</gr><ta>m</ta>[ <ta>pīra</ta><gr>n</gr>]

<ta>malai[kka]-</ta></hi>

<hi>[23.] <ta>ṭaitta<ref t="1:111-1"/> muru[ka]maṅkalappaṟṟu</ta></hi>

<hi>[24.] <ta>marutācā paṭ[ai]vīṭu uṭaiy[ār]</ta></hi>

<hi>[25.] <ta>comaṉāte</ta><gr>[śva</gr><ta>ra]nayiṉār koyili-</ta></hi>

<hi>[26.] <ta>le niṟaivaṟa ṟaintu [ku]ṟaiva[ṟa]</ta><lb/>••••••</hi>

<h1>TRANSLATION.</h1>

Let there be prosperity! Hail! On the day of (the nakshatra) Uttirāḍam,<ref t="1:111-2"/> which<lb/>corresponds to the Yoga Āyushmat and to Saturday, the thirteenth

lunar day of the former<lb/>half of the month of Siṁha of the Śukla year, which was

current after the Śaka year 1371<lb/>(had passed), while the illustrious

mahāmaṇḍaleśvara, the conqueror of hostile kings, the<lb/>destroyer of those kings who

break their word, the destroyer of the three kings (of the<lb/>South),<ref t="1:111-3"/> who

takes every country which he sees, but who never gives back a country which<lb/>he has taken, the

lord of the eastern, southern, western and northern oceans, the illustrious<lb/>rājādhirāja

rājaparameśvara, the illustrious Vīrapratāpa, who has been pleased to

witness<lb/>the hunting of elephants, Prauḍha-Immaḍi-Devarāya-mahārāyar, was pleased

to<lb/>rule the earth,——the inhabitants of the kingdom (rājyam) of Paḍaivīḍu,

(which belongs) to<lb/>Toṇḍai-maṇḍalam, the great men of the right hand and of

the left hand,——at the temple<lb/>of Somanātheśvara-nāyaṉār, the lord (of)

Paḍaivīḍu in the north-west (of) Muruga-<lb break="no"/>maṅgala-paṟṟu,<ref t="1:111-4"/> which borders on the Rājagambhīra

Hill (Rājagambhīraṉ-malai)<ref t="1:111-5"/><lb/>••••••

<h1>VI.——INSCRIPTIONS OF THE KAILĀSANĀTHA TEMPLE AT KĀÑCHĪPURAM.</h1>

<h3>No. 82. ON A PILLAR IN THE MAṆḌAPA IN FRONT OF THE RĀJASIM3HAVARMEŚVARA SHRINE.</h3>

The following inscription is dated in the fifteenth year of Madirai-koṇḍa Ko-Para-<lb break="no"/>kesarivarman. The same names are borne by the Choḷa king

Parāntaka I., alias<lb/>Vīranārāyaṇa, in a copper-plate grant

published by Mr. Foulkes.<ref t="1:111-6"/> As Madirai seems to<lb/>stand for

Madurai (Madura), the capital of the Pāṇḍyas,——Madirai-koṇḍa, “who

took<lb/>Madura,” might also be considered as the Tamil equivalent of Madhurāntaka,

“the<lb/>destroyer of Madura.” This was the name of a grandson of Parāntaka I. according

to the<lb/>large Leyden grant.<ref t="1:111-7"/> Another Madhurāntaka, who was the son of

Rājarāja, issued the<lb/>Sanskrit portion of the Leyden grant after his father's

death.<ref t="1:111-8"/> He is probably identical<pb n="1:112"/><lb/>with

Rājendra-Choḷa-deva, who, according to Nos. 67 and 68, conquered the Madura-<lb break="no"/>maṇḍalam. The three kings just mentioned are Nos. 3, 9 and 11 of the subjoined

table,<lb/>which I insert for ready reference. It contains the pedigree of the Choḷas

according to the<lb/>large Leyden grant. The first three kings of the table are also named in Mr.

Foulkes'<lb/>above-mentioned grant.<ref t="1:112-1"/> On inscriptions of the two last kings and on

other conquests of<lb/>theirs, see the introductions of Nos. 40 and 67, above.

<table n="1:112"><ins>[see file sii01-04_tables.txt]</ins></table>

On Rājendra-deva, the probable successor of (II) Rājendra-Choḷa, see the

remarks<lb/>on No. 127, below. In the introduction of No. 67, I might have added that the Miraj<pb n="1:113"/><lb/>grant of the Western Chālukya king Jayasiṁha III.<ref t="1:113-1"/> calls

(Rājendra-) Choḷa Pañcha-<lb break="no"/>Dramilādhipati (read thus instead of

yaṁ Chaṁdramilādhipati<ref t="1:113-2"/>), “the lord of the five<lb/>Draviḍa

(nations).<ref t="1:113-3"/>” The village, which was the object of the Miraj grant, belonged

to “the<lb/>Eḍadore (read thus instead of Paḍadore) Two-thousand.” Accordingly,

the country of<lb/>Eḍatore in Maisūr must have been in the possession of

Jayasiṁha III. in Śaka 946<lb/>(expired). The same country of Eḍatore

(Iḍaituṟai-nāḍu) occupies the first place in<lb/>the list of the conquests of

Rājendra-Choḷa-deva.<ref t="1:113-4"/>

The subjoined inscription records that a certain Chaṇḍaparākrama-vīra gave to

the<lb/>god of “the holy stone-temple” (i.e., the Rājasiṁhavarmeśvara Temple<ref t="1:113-5"/>) at Kachchip-<lb break="no"/>peḍu (i.e., Kāñchīpuram) 270 sheep,

from the milk of which three lamps had to be supplied<lb/>with ghee. A certain

Chaṇḍaparākrama-maṉṟāḍi, who seems to be distinct from the<lb/>donor, pledged

himself, that he and his descendants would supply the ghee daily or otherwise<lb/>incur certain

fixed fines.

It is worthy of note, that in this very archaic inscription the puḷḷi or the dot

above<lb/>consonants, which corresponds to the Nāgarī virāma, occurs five times.<ref t="1:113-6"/> It is represented<lb/>by a short vertical stroke. The same sign is found in the Tamil

portion of the Kūram plates<lb/>of the Pallava king Parameśvaravarman

I. (No. 151, below.)

<hi>[1.] <gr>|| svasti śrī ||</gr> <ta>matirai k[o]-</ta></hi>

<hi>[2.] <ta>ṇṭa kopparakecaripaṉmak[ku]</ta></hi>

<hi>[3.] <ta>yāṇṭu patinañcāvatu ka[cci]-</ta></hi>

<hi>[4.] <ta>ppeṭṭupperiya [tiru]-</ta></hi>

<hi>[5.] <ta>kkaṟṟaḷi</ta> <gr>mahādeva</gr><ta>r[ku]</ta></hi>

<hi>[6.] <ta>caṇ[ṭa*]parākkirama[ma*]nṟāṭiyen [e]-</ta></hi>

<hi>[7.] <ta>ḻuttu [||*] tirukaṟtaḷi tevarku mū[n]-</ta></hi>

<hi>[8.] <ta>ṟu no</ta><gr>nd[ā]</gr><ta>viḷakku</ta> <gr>candrāditya</gr><ta>r

uḷa-</ta></hi>

<hi>[9.] <ta>ḷavum caṇṭaparākkiramavira [v*]aitta</ta></hi>

<hi>[10.] <ta>cāvā mūvā perāṭu-irunūṟṟu-</ta></hi>

<hi>[11.] <ta>eḻupatu [|*] ivvāṭṭā[l*] nicati mū[ḻa]-</ta></hi>

<hi>[12.] <ta>kku ney koṇṭu ceṉṟu u[ṇ]-</ta></hi>

<hi>[13.] <ta>ṇāḻi[kai] uṭaiyarkaḷ kai[yi]-</ta></hi>

<hi>[14.] <ta>l ṉāluḻakku vaḻuvā[ta] nāḻi-</ta></hi>

<hi>[15.] <ta>yāl en makkaḷ makkaḷ [va]-</ta></hi>

<hi>[16.] <ta>ḻi vaḻi [eṉṟum a]ṭṭuven [|*] aṭ[ṭe]-</ta></hi>

<hi>[17.] <ta>ṉāyil</ta> <gr>dharmmā[sana]</gr><ta>ttil nica[ti]</ta></hi>

<hi>[18.] <ta>nālekāl [taṇṭapaṭuve]ṉān[_e]-</ta></hi>

<hi>[19.] <ta>ṉ [|*] ittaṇ[ṭapaṭṭum iṉe]y mu[ṭ]-</ta></hi>

<hi>[20.] <ta>ṭāme aṭṭuve[ṉāneṉ |* mu]ṭṭil a-</ta></hi>

<hi>[21.] <ta>ṉṟāḷ ko[vukku nicati ma]ñcāṭi</ta><pb n="1:114"/></hi>

<hi>[22.] <ta>poṉ manṟa [oṭṭi kuṭutteṉ]</ta></hi>

<hi>[24.] <ta>[i]</ta><gr>ddharmma</gr><ta>m</ta> <gr>[ca]ndrā[ditya]•••</gr></hi>

<h1>TRANSLATION.</h1>

Hail! Prosperity! In the fifteenth year of (the reign of) Madirai-koṇḍa Ko-Para-<lb break="no"/>kesarivarman, (the following) written agreement (was made) with

Mahādeva of the<lb/>large holy stone-temple at Kachchippeḍu by me,

Chaṇḍaparākrama-maṉṟāḍi.<lb/>Chaṇḍaparākrama-vīra gave two hundred and seventy

undying and unending<ref t="1:114-1"/> big sheep<lb/>to the god of the holy stone-temple, (in

order to keep) three nondā lamps<ref t="1:114-2"/> (burning) as long as<lb/>the

moon and the sun exist. From (the milk of) these sheep,——myself, my sons and my<lb/>further

descendants shall take three uṛakkus of ghee daily<ref t="1:114-3"/> and shall, for ever,

pour them out<lb/>into the hands of those, who are in charge of the nār̥gai (measure)

within (the temple), with<lb/>a nār̥ (measure) which is equal to four

uṛakkus.<ref t="1:114-4"/> If I do not pour them out, I shall be liable<lb/>to a fine of

four and a quarter (uṛakkus) daily in court. Although I am fined thus, I shall<lb/>pour out

this ghee without resistance. If I resist, I solemnly agree to pay one mañjāḍi<ref t="1:114-5"/><lb/>of gold daily to the king who is then ruling.••••• This meritorious gift

[shall<lb/>last as long as] the moon and the sun.

<h3>No. 83. ON A PILLAR IN THE MAṆḌAPA IN FRONT OF THE RĀJASIM3HAVARMEŚVARA SHRINE.</h3>

Like the inscription No. 82, this one is dated in the fifteenth year of

Madirai-koṇḍa<lb/>Ko-Parakesarivarman, and records the gift of 180 sheep from the same

Chaṇḍaparā-<lb break="no"/>krama-vīra to “the holy stone-temple.” A certain

Kālakopa-vīra-maṉṟāḍi pledged<lb/>himself to supply two lamps with ghee made from

the milk of these sheep.

A graphical peculiarity of this archaic inscription has to be noted. In two cases the<lb/>sign

of ā in ṇā and ṟā is not, as in modern Tamil, attached to the bottom of

the letter, but is<lb/>added after it and turned upwards.<ref t="1:114-6"/>

<hi>[1.] <gr>[sva]sti śrī ||</gr> <ta>matirai koṇṭa</ta></hi>

<hi>[2.] <ta>[k]opparakecaripaṉma[k]ku yāṇ-</ta></hi>

<hi>[3.] <ta>[ṭu pa]tiṉ añcāvatu kālak[o]pa-</ta></hi>

<hi>[4.] <ta>[virama]ṉ[ṟāṭi]yeṉ•••</ta></hi>

<hi>[5.] <ta>.• patilum kalleṭuppūr pa</ta></hi>

<hi>[7.] <ta>••[torai] tirukaṟtaḷi</ta> <gr>deva</gr><ta>rk-</ta><ref t="1:114-7"/></hi>

<hi>[8.] <ta>ku iraṇṭu no</ta><gr>ndā</gr><ta>viḷakku</ta> <gr>candrāditya-</gr></hi>

<hi>[9.] <ta>r uḷḷa aḷavum erippa[ta]ṟku caṇ-</ta><pb n="1:115"/></hi>

<hi>[10.] <ta>ṭaparākkiramavirar vaitta cā[vā]</ta></hi>

<hi>[11.] <ta>[mū]vā perāṭu nūṟṟueṇpatu [|*]</ta></hi>

<hi>[12.] <ta>[i]vvāṭṭāl nicati uriy ne[y]</ta></hi>

<hi>[13.] <ta>[k]oṇṭu vantu uṇṇāḻi<ref t="1:115-1"/>[kai]</ta></hi>

<hi>[14.] <ta>[uṭ]aiyarkaḷ kaiyil ṉāluḻak-</ta></hi>

<hi>[15.] <ta>[ku va]ḻuvāta nāḻiyāl eṉ ma-</ta></hi>

<hi>[16.] <ta>[kka]ḷ makkaḷ vaḻi vaḻi enṟum a-</ta></hi>

<hi>[17.] <ta>[ṭṭu]veṉāṉen [|*] aṭṭeṉāyil</ta> <gr>[dha]-</gr></hi>

<hi>[18.] <gr>[rmmāsa]</gr><ta>nattil nicati araikk[ā]-</ta></hi>

<hi>[19.] <ta>[l] pon taṇṭapaṭuveṉāneṉ [|*]</ta></hi>

<hi>[21.] <ta>ṭṭāme aṭṭuveṉāneṉ [|*] muṭṭi[l]</ta></hi>

<hi>[22.] <ta>aṉṟāḷ kovukku nicati kuṉṟi</ta></hi>

<hi>[23.] <ta>poṉ manṟa oṭṭi kuṭutteṉ</ta></hi>

<hi>[24.] <ta>kālakopaviramaṉṟāṭiyeṉ</ta></hi>

<hi>[25.] <ta>vaḻiyum ivaṉ vaḻicc[e]-</ta></hi>

<hi>[26.] <ta>[y] ca[ṇṭa]parākkirama[vi]rattu</ta>.</hi>

<hi>[27.] <ta>•ṭavaḷḷuvaṉ aṭukka•</ta></hi>

<hi>[28.] <ta>••naṅkāḷi tiruppa•</ta></hi>

<hi>[29.] <ta>•lukku pakal [ni]•••</ta></hi>

<h1>TRANSLATION.</h1>

Hail! Prosperity! In the fifteenth year of Madirai-koṇḍa Ko-Parakesarivarman,<lb/>I,

Kālakopa-vīra-maṉṟāḍi••••• Chaṇḍaparākrama-vīra gave one hundred<lb/>and eighty

undying and unending<ref t="1:115-2"/> big sheep to the god of the holy stone-temple, in order

to<lb/>keep two nondā lamps burning, as long as the moon and the sun exist. From (the

milk of)<lb/>these sheep,——myself, my sons and my further descendants shall take one

uri<ref t="1:115-3"/> of ghee daily<lb/>and shall, for ever, pour them out into the hands of

those, who are in charge of the nār̥gai<lb/>(measure) within (the temple), with a

nār̥ (measure) which is equal to four uṛakkus. If I do<lb/>not pour them out, I

shall be liable to a fine of one eighth poṉ daily in court. Although I<lb/>am fined thus, I

shall pour out this ghee without resistance. If I resist, I, Kālakopa-<lb break="no"/>vīra-maṉṟāḍi solemnly agree, that I and my descendants shall pay one

kuṉṟi<ref t="1:115-4"/> of gold daily<lb/>to the king who is then ruling•••••

<h3>No. 84. ON THE FLOOR OF THE MAHĀMAṆḌAPA OF THE RĀJASIM3HAVARMEŚVARA SHRINE.</h3>

This inscription is dated in the 3rd year of Ko-Rājakesarivarman. By it,

the<lb/>villagers of Meṉalūr pledged themselves, to furnish oil for a lamp from the

interest of a<lb/>sum of money, which they had received from the temple-treasury. The inscription

mentions<lb/>Kāñchīpuram. Tirukkaṟṟaḷippuṟam, “the town of the holy stone-temple,”

which<lb/>occurs in lines 1 f., is evidently derived from Tirukkaṟṟaḷi, one of the

names of the Rāja-<lb break="no"/>siṁhavarmeśvara Temple,<ref t="1:115-5"/> and is

probably a synonym of Kāñchīpuram. The town<lb/>belonged to

Kāliyūr-koṭṭam, a district, which is also mentioned in Nos. 85, 147 and<lb/>148.<pb n="1:116"/>

<hi>[1.] <ta>[kovi]rājakecaripanmaṟku yāṇṭu</ta> <gr>3</gr> <ta>[āvatu]

kāliyūrkoṭṭat[tokaḻa]nāṭṭu<lb/>tiru[kka]-</ta></hi>

<hi>[2.] <ta>ṟṟaḷippuṟattu meṉalūr ūrom kaiyyeḻuttu [||*] kāñcīypurattu tirukka-<lb break="no"/>ṟṟaḷi</ta> <gr>[kku]-</gr></hi>

<hi>[3.] <gr>didāsacaṇḍeśva</gr><ta>[ra] pakkal yāṅkaḷ koṇṭu kaṭava poṉ

patiṉeṇ[kaḻa-<lb break="no"/>ñcey]</ta></hi>

<hi>[4.] <ta>munṟu mañcāṭiyum kuṉṟiy [|*] ippon patiṉneṇkaḻañcey

mu[nṟu<lb/>mañcā]-</ta></hi>

<hi>[5.] <ta>[ṭi] kuṉṟikkum palicaiyāṟ</ta><gr>cantrā</gr><ta>tit[ta]vaṟa<ref t="1:116-1"/> nicatam uḻakkeṇṇai ūraka[mu-<lb break="no"/>ṭaiyār kā<ref t="1:116-2"/>]-</ta></hi>

<hi>[6.] <ta>loṭokkum uḻakkāle aṭṭuvomānom oru na</ta><gr>ntā</gr><ta>viḷakku

aṭṭuvom-<lb break="no"/>[ā*]no[m]•••</ta></hi>

<hi>[7.] <ta>[ū]rār colla eḻutineṉ ivvūr vica[van] alappaṭiyeṉ ivai en<lb/>eḻut[tu]

[||*]</ta></hi>

<h1>TRANSLATION.</h1>

In the 3rd year of Ko-Rājakesarivarman, we, the villagers of Meṉalūr, (a

quarter)<lb/>of Tirukkaṟṟaḷippuṟam in Ogaṛa-nāḍu (?), (a

division) of Kāliyūr-koṭṭam, (made the<lb/>following) written agreement. We

have received from Ādidāsa Chaṇḍeśvara<ref t="1:116-3"/> (in) the<lb/>holy

stone-temple at Kāñchīpuram eighteen kaṛañjus, three mañjāḍis and

one kuṉṟi<ref t="1:116-4"/> of<lb/>gold. From the interest<ref t="1:116-5"/> of these

eighteen kaṛañjus, three mañjāḍis and one kuṉṟi of gold,<lb/>we shall

pour out daily,<ref t="1:116-6"/> as long as the moon and the sun exist, (for) one

nandā lamp, one<lb/>uṛakku of oil with an uṛakku (measure), which is equal

to a quarter (according to the standard)<lb/>of the authorities in the village. As the

villagers.....told (me), I, Alappaḍi, the head-<lb break="no"/>man<ref t="1:116-7"/> of this village, wrote (this document). This is my signature.

<h3>No. 85. ON THE BASE OF THE MAṆḌAPA IN FRONT OF THE RĀJASIM3HAVARMEŚVARA SHRINE.</h3>

The middle part of this inscription is covered by the wall of the modern

mahāmaṇḍapa,<lb/>which has been erected between the Rājasiṁhavarmeśvara

Shrine and that maṇḍapa, on<lb/>the base of which the inscription is engraved. It is dated

in the fourth year of Ko-Para-<lb break="no"/>kesarivarman and records, that the villagers

of Kallaḍuppūr<ref t="1:116-8"/> pledged themselves, to<lb/>furnish a fixed yearly

supply of paddy from the interest of a sum of money, which they had<lb/>received from the shrine of

Ādidāsa Chaṇḍeśvara at Tiruvottūr.

<h1>First part.</h1> <hi> <gr>[sva]sti śrī [||*]</gr>

<ta>kopparake</ta><gr>sarivarmma</gr><ta>kku [yāṇṭu nā]lā[vatu kāliyū]rkkoṭ-<lb break="no"/>ṭattu viṟappeṭunāṭṭukkallaṭuppūr</ta> <gr>sabhai</gr><ta>yom kaiy eḻuttu

[||*] ik-<lb break="no"/>koṭṭattuttaṉakūṟṟuttiruvottūr</ta>

<gr>[kkudi]dāsacaṇḍeśvara</gr><ta>r kai[yi]l yāṅkaḷ</ta><pb n="1:117"/><lb/> <ta>koṇṭu

kaṭava poṉ eṭṭarai ma•• kaccippeṭṭu āṇikkalalāl niṟai<lb/>irupatiṉ kaḻañcu poṉ

koṇṭu kaṭavom [|*] ippoṉ irupatiṉ<lb/>kaḻañcukkum ivvāṭṭaittai mutalāka

ip•••••</ta></hi>

<h1>Second part.</h1> <hi> <ta>ṭaiya</ta> <gr>śivabrāhmaṇa</gr><ta>rkaḷ kaiy vaḻi

tirucace</ta><gr>nna</gr><ta>ṭai nellaḷantu kuṭuppo-<lb break="no"/>māṉom kallaṭuppūr</ta>

<gr>sabhaiyo</gr><ta>m [|*] i</ta><gr>nne</gr><ta>llu•••• m<lb/>ivvirupatiṉ kaḻañcu

poṉṉu[k]kum palicai nel āṭṭāṇṭu toṟum<lb/>toṇṇūṟṟukkāṭi nellum kūṟṟu vakai

vaḻuvāme āṭṭāṇṭu toṟum<lb/>eṅkaḷur ūram[ai]<ref t="1:117-1"/> [c]e[y]yum

vāri[ya]pperumakkaḷome koṇṭu<lb/>ceṉṟu aḷantu ku[ṭuppomāṉom]</ta></hi>

<h1>TRANSLATION.</h1>

Hail! Prosperity! In the fourth year of Ko-Parakesarivarman, we, the

assembly<lb/>(sabhā) of Kallaḍuppūr in Viṟappeḍu-nāḍu,<ref t="1:117-2"/> (a division) of Kāliyūr-koṭṭam,<lb/>(made the following)

written agreement. We have received from the hands of Ādidāsa<lb/>Chaṇḍeśvara

(at) Tiruvottūr in Taṉakūṟu (?), (a division) of this

koṭṭam, eight and a<lb/>half.....of gold. According to the standard (āṇikkal) of

Kachchippeḍu, we have<lb/>received twenty kaṛañjus weight of gold. For these

twenty kaṛañjus of gold, from (the month<lb/>of) Tai of this year forward,••••• we,

the assembly of Kallaḍuppūr, shall measure<lb/>and give paddy into the hands of the

Śiva (i.e., Śaiva) Brāhmaṇas.•••••(From) the<lb/>interest of these twenty

kaṛañjus of gold, we,•• the great people, who constitute the village-<lb break="no"/>assembly of our village, shall measure and give every year ninety kāḍis<ref t="1:117-3"/> of paddy, without<lb/>breaking our promise (even) partially.

<h3>No. 86. ON A PILLAR IN THE MAṆḌAPA IN FRONT OF THE RĀJASIM3HAVARMEŚVARA SHRINE.</h3>

This inscription is dated in the Viśvāvasu year, which was current after the

expiration<lb/>of the Śaka year 1286,<ref t="1:117-4"/> and during the reign of

Kambaṇa-uḍaiyar. The inscription<lb/>No. 87 belongs to the same year, as No. 86, and to

the reign of Kambaṇa-uḍaiyar, the<lb/>son of Vīra. The date of No. 88 is the

Kīlaka year and the reign of Vīra-Kambaṇṇa-<lb break="no"/>uḍaiyar. As it

mentions Koppaṇaṅgaḷ, an official, whose name occurs also in Nos. 86<lb/>and 87, and as

the signatures at its end are identical with some signatures at the end of<lb/>No. 87, the date of

the inscription No. 88 cannot have been very distant from that of Nos. 86<lb/>and 87, and the

Kīlaka year must correspond to Śaka 1291. The inscription No. 87, which<lb/>reads

Vīra-kumāra-Kambaṇa-uḍaiyar, i.e., Kambaṇa-uḍaiyar, the son of

Vīra, suggests<lb/>that Vīra-Kambaṇṇa-uḍaiyar in No. 88 is an abbreviation for

Kambaṇṇa-uḍaiyar, (the son<lb/>of) Vīra. The prince, who is mentioned

in the three inscriptions Nos. 86, 87 and 88, may<lb/>be further identified with

Kambaṇa-uḍaiyar, the son of Vīra-Kambaṇa-uḍaiyar and<lb/>father of that

Ommaṇa-uḍaiyar, who according to the Tirumalai inscription No. 72,<lb/>above,

was reigning in the Ānanda year, which was current after the expiration of the

Śaka<lb/>year 1296. The subjoined table shows the results of the above remarks.<pb n="1:118"/>

<table n="1:118"><ins>[see file sii01-04_tables.txt]</ins></table>

The three inscriptions Nos. 86, 87 and 88 contain orders, which were issued by a<lb/>certain

Koppaṇaṅgaḷ,<ref t="1:118-1"/> Koppaṇṇaṅgaḷ<ref t="1:118-2"/> or

Koppaṇaṉ<ref t="1:118-3"/> to the authorities of the<lb/>temple. Koppaṇaṅgaḷ was

probably the executive officer of Kambaṇa-uḍaiyar at<lb/>Kāñchīpuram. The

Kailāsanātha Temple is designated by three different names,

viz.,<lb/>Rājasiṁhavarmeśvara,<ref t="1:118-4"/>

Eḍudattu-āyiram-uḍaiya-nāyaṉār and Tirukkaṟṟaḷi-<lb break="no"/>Mahādeva.<ref t="1:118-5"/> The last-mentioned term means “the holy stone-temple

(of) Śiva.” The<lb/>meaning of the second is not apparent. The first name,

Rājasiṁhavarmeśvara, shows<lb/>that the Pallava king Rājasiṁha, the

founder of the temple, was not yet forgotten at the<lb/>times of Kambaṇa-uḍaiyar, and that his

full name was Rājasiṁhavarman.<ref t="1:118-6"/>

From the inscription No. 86, we learn that, at the time of

Kulottuṅga-Choḷa-deva,<lb/>the Rājasiṁhavarmeśvara Temple at

Kāñchipuram had been closed, its landed property<lb/>sold, and its compound and environs

transferred to the temple of Aṉaiyapadaṅgāvuḍaiya-<lb break="no"/>nāyaṉār.<ref t="1:118-7"/> Koppaṇaṅgaḷ ordered, that the temple should be reopened and that its

property<lb/>should be restored.

<hi>[1.] <gr>svasti [||*]</gr> <ta>śrīmaṉu<ref t="1:118-8"/>mahāma</ta><gr>ṇḍa-</gr></hi>

<hi>[2.] <ta>ḷe</ta><gr>śvara</gr>

<hi>[3.] <ta>pā</ta><gr>ṣai</gr><ta>kkuttappuva rāya-</ta></hi>

<hi>[4.] <ta>r kaṇṭaṉ pū</ta><gr>rvvapaścimasamu-</gr></hi>

<hi>[5.] <gr>drādhipati</gr> <ta>śrīkampaṇa-</ta></hi>

<hi>[6.] <ta>uṭaiyar</ta> <gr>pridhi</gr><ta>vi<ref t="1:118-9"/>rā-</ta></hi>

<hi>[7.] <gr>jya</gr><ta>m paṇṇi aru-</ta></hi>

<hi>[8.] <ta>ḷāniṉṟa</ta> <gr>śakābdam</gr> <ta>āyi-</ta></hi>

<hi>[9.] <ta>rattuirunūṟṟueṇpa-</ta></hi>

<hi>[10.] <ta>ttuāṟiṉ mel cel-</ta></hi>

<hi>[11.] <ta>lāniṉṟa vi</ta><gr>śvāvasu</gr><ref t="1:118-10"/><ta>varuṣa-</ta></hi>

<hi>[12.] <ta>ttu āṭi mātam mutal śrī-</ta></hi>

<hi>[13.] <ta>matu<ref t="1:118-11"/>koppaṇaṅkaḷ</ta></hi>

<hi>[14.] <ta>kāñcipurattil irāja-</ta></hi>

<hi>[15.] <gr>siṃha</gr><ta>paṉmi</ta><gr>śva</gr><ta>ramu-</ta></hi>

<h1>South face.</h1>

<hi>[16.] <ta>(mu)ṭaiyār āṉa eṭutattu</ta></hi>

<hi>[17.] <ta>āyiramuṭaiya nāyaṉār ko-</ta><pb n="1:119"/></hi>

<hi>[18.] <ta>yil tāṉattāṟkku nirupam [||*] e-</ta></hi>

<hi>[19.] <ta>ṭutattu āyiramuṭaiya nāyanār</ta></hi>

<hi>[20.] <ta>tāṉattai muṉpe kulot-</ta></hi>

<hi>[21.] <ta>tuṅkacoḻatevar kālatti-</ta></hi>

<hi>[22.] <ta>le iṟaṅkal iṭṭu nāyaṉār</ta></hi>

<hi>[23.] <ta>tirunāmattukkāṇiyumāṟi ti-</ta></hi>

<hi>[24.] <ta>ruviruppum tirumaṭaiviḷākamu-</ta></hi>

<hi>[25.] <ta>m aṉaiyapataṅkāvuṭaiya ṉā-</ta></hi>

<hi>[26.] <ta>yaṉā[r*]kku kuṭutta ituvum eṭuta-</ta></hi>

<hi>[27.] <ta>ttu āyiramuṭaiya nā[ya*]-</ta></hi>

<hi>[28.] <ta>ṉār tāṉattai iṟaṅ-</ta></hi>

<hi>[29.] <ta>kal iṭṭa ituvum</ta> <gr>dharmma-</gr></hi>

<hi>[30.] <ta>m allātapaṭiāle</ta></hi>

<hi>[31.] <ta>iṉṉā[yaṉā*]r tāṉam iṟaṅka-</ta></hi>

<hi>[32.] <ta>l miṇṭu āṭi mātamuta-</ta></hi>

<hi>[33.] <ta>l pūcai tiruppaṇi naṭak-</ta></hi>

<hi>[34.] <ta>kumpaṭikku teṉkarai</ta></hi>

<hi>[35.] <ta>maṇaviṟkoṭṭa-</ta></hi>

<hi>[36.] <ta>ttu paṉmānāṭṭu muru-</ta></hi>

<hi>[37.] <ta>ṅkai ūr aṭaṅkalum</ta> <gr>sarvva</gr><ta>mā-</ta></hi>

<hi>[38.] <ta>ṉa<ref t="1:119-1"/>yam iṟaiya<ref t="1:119-2"/>li āka</ta></hi>

<hi>[39.] <ta>nāṟppāṟkkel-</ta></hi>

<hi>[40.] <ta>(kel)laikkuṭpaṭṭa</ta></hi>

<hi>[41.] <ta>nilamum cantirātittava-</ta></hi>

<hi>[42.] <ta>raiyum naṭakkumpaṭik-</ta></hi>

<hi>[43.] <ta>kum [|*] iṉṉāyaṉār ti-</ta></hi>

<hi>[44.] <ta>ruviruppukku vaṭapāṟ-</ta></hi>

<hi>[45.] <ta>kellai vaṭatāḻampaḷ-</ta></hi>

<hi>[46.] <ta>ḷattu teṟkum [|*] teṉ-</ta></hi>

<h1>North face.</h1>

<hi>[47.] <ta>pāṟkellai kaḻaṉik-</ta></hi>

<hi>[48.] <ta>ku vaṭakkum [|*] melpā-</ta></hi>

<hi>[49.] <ta>ṟkellai karai m-</ta></hi>

<hi>[50.] <ta>eṭṭukku kiḻakkum [|*] ki-</ta></hi>

<hi>[51.] <ta>ḻpāṟkellai vari</ta></hi>

<hi>[52.] <ta>vāykkālukku me-</ta></hi>

<hi>[53.] <ta>ṟkkum [|*] inta nāyaṉār</ta></hi>

<hi>[54.] <ta>cannatitteru aṭa-</ta></hi>

<hi>[55.] <ta>ṅkalum</ta> <gr>sarvva</gr><ta>mā-</ta></hi>

<hi>[56.] <ta>ṉṉiyam ākaccanti-</ta></hi>

<hi>[57.] <ta>rātittavaraiyum ce-</ta></hi>

<hi>[58.] <ta>llumpaṭi muṉpu iṟaṅ-</ta><pb n="1:120"/></hi>

<hi>[59.] <ta>kal iṭṭa nāḷil ve-</ta></hi>

<hi>[60.] <ta>ṭṭiṉa kal veṭṭuppaṭi</ta></hi>

<hi>[61.] <ta>tavirttu kuṭutta a-</ta></hi>

<hi>[62.] <ta>ḷavukku ivolai-</ta><ref t="1:120-1"/></hi>

<hi>[63.] <ta>cātaṉam āka kal-</ta></hi>

<hi>[64.] <ta>lum veṭṭi tāḻ-</ta></hi>

<hi>[65.] <ta>vaṟa naṭattikko-</ta></hi>

<hi>[66.] <ta>ḷḷavum pāṟpatu [||*]</ta></hi>

<hi>[67.] <ta>ivai koppaṇaṅkaḷ</ta></hi>

<hi>[68.] <ta>eḻuttu [||*]</ta></hi>

<h1>TRANSLATION.</h1>

Hail! From the month of Āḍi of the Viśvāvasu year, which was current after the

Śaka<lb/>year one thousand two hundred and eighty-six (had passed), while the illustrious

mahā-<lb break="no"/>maṇḍaleśvara, the conqueror of hostile kings, the destroyer of

those kings who break their<lb/>word, the lord of the eastern and western oceans, the illustrious

Kambaṇa-uḍaiyar, was<lb/>pleased to rule the earth,——the illustrious

Koppaṇaṅgaḷ (addresses the following) brder<lb/>to the authorities of the temple

of Rājasiṁhavarmeśvaram-uḍaiyār, alias Eḍudattu-<lb break="no"/>āyiram-uḍaiya-nāyaṉār, at Kāñchipuram. As it is opposed to the

sacred law, that<lb/>formerly, at the time of Kulottuṅga-Śoṛa-deva, the shrine of

Eḍudattu-āyiram-<lb break="no"/>uḍaiya-nāyaṉār was closed, that the temple-land

(tirunāmattu kāṇi) of the lord was sold,<lb/>and that the temple-compound

(tiruviruppu) and the environs of the temple (tirumaḍai-<lb break="no"/>viḷāgam)<ref t="1:120-2"/> were given to

Aṉaiyapadaṅgāvuḍaiya-nāyaṉār,——the closing of the shrine of<lb/>this lord shall

cease; the worship and the divine service shall be carried on from the month<lb/>of Āḍi

forward; the whole village of Muruṅgai in Paṉmā-nāḍu, (a division) of

Maṇaviṟ-<lb break="no"/>koṭṭam<ref t="1:120-3"/> on the southern frontier (?), and the

land included in the boundaries in the four<lb/>directions shall belong (to the temple) as a

sarvamānya (and) free from taxes, as long as the moon<lb/>and the sun exist. The northern

boundary of the temple-compound of this lord is to the south<lb/>of a pit on the north, where

pandanus-trees grow; the southern boundary is to the north of a<lb/>paddy field; the western

boundary is to the east of a hillock, which forms the limit (?); and<lb/>the eastern boundary is to

the west of a channel near the road (?). The whole saṁnidhi<lb/>street of this lord shall

belong (to the temple) as a sarvamānya, as long as the moon and the<lb/>sun exist.

According to this edict on a palm-leaf, there shall be engraved on stone the<lb/>amount of what had

been cancelled and given away according to the writing on stone, which<lb/>was formerly engraved on

the day, on which (the temple) was closed. (All this) shall be<lb/>managed and

attended to without fail. This is the signature of Koppaṇaṅgaḷ.

<h3>No. 87. ON A PILLAR IN THE MAṆḌAPA IN FRONT OF THE RĀJASIM3HAVARMEŚVARA SHRINE.</h3>

This inscription is dated in the same year and month, as No. 86, and during the reign

of<lb/>Kambaṇa-uḍaiyar, the son of Vīra. It records that, with the sanction of

Kopaṇṇaṅgaḷ,<ref t="1:120-4"/><lb/>the authorities of the

Rājasiṁhavarmeśvara Temple at Kāñchipuram sold some houses<lb/>in the

northern row of the saṁnidhi street to certain Mudalis at the price of 150

paṇas.<pb n="1:121"/>

<hi>[2.] <ta>maṇṭalicaraṉ ariir[ā]ya-</ta></hi>

<hi>[3.] <ta>vipāṭaṉ pāḻcaikku</ta></hi>

<hi>[4.] <ta>tappuva rāyakaṇṭa-</ta></hi>

<hi>[5.] <ta>ṉ</ta> <gr>pū[rvva]paccimasamu</gr><ta>t[ti]-</ta></hi>

<hi>[6.] <ta>rātipati śrīvirakumāra-</ta></hi>

<hi>[7.] <ta>kampaṇauṭaiyar</ta> <gr>pri-</gr></hi>

<hi>[8.] <ta>tuviirācciyam paṇ-</ta></hi>

<hi>[9.] <ta>ṇi aruḷāniṉṟa cahā-</ta></hi>

<hi>[10.] <ta>ttam āyirattuirunū-</ta></hi>

<hi>[11.] <ta>ṟṟueṇpattuāṟiṉ</ta></hi>

<hi>[12.] <ta>mel cellāniṉṟa</ta></hi>

<hi>[13.] <ta>vi</ta><gr>śvā</gr><ta>tivaruṣam āṭi</ta></hi>

<hi>[14.] <ta>mātam mutal śrīmatu-</ta><ref t="1:121-2"/></hi>

<hi>[15.] <ta>koppaṇṇaṅkaḷ</ta></hi>

<hi>[16.] <ta>kāñcipurattil uṭaiyār</ta></hi>

<hi>[17.] <ta>irāja</ta><gr>siṃha</gr><ta>paṉmi</ta><gr>śva</gr><ta>ram</ta></hi>

<h1>South face.</h1>

<hi>[18.] <ta>uṭaiyār āṉa eṭu[ta*]-</ta></hi>

<hi>[19.] <ta>ttu āyiram uṭaiya</ta></hi>

<hi>[20.] <ta>nāyaṉār koyil tā-</ta></hi>

<hi>[21.] <ta>ṉattāṟku nirupam [||*]</ta></hi>

<hi>[22.] <ta>cannatitteru vaṭa[ciṟa]-</ta></hi>

<hi>[23.] <ta>kil muṉṉāḷ irukkum</ta></hi>

<hi>[24.] <ta>āṇṭār cuntarapp-</ta></hi>

<hi>[25.] <ta>erumāḷ maṭamum tiru-</ta></hi>

<hi>[26.] <ta>vakatticuram uṭai-</ta></hi>

<hi>[27.] <ta>ya nāyaṉār koyi-</ta></hi>

<hi>[28.] <ta>lukku kiḻakku tirumañ-</ta></hi>

<hi>[29.] <ta>caṉapperuvaḻikku</ta></hi>

<hi>[30.] <ta>meṟkum uḷ[ḷa] maṉai niṅ-</ta></hi>

<hi>[31.] <ta>kalāṉa maṉai aṭa-</ta></hi>

<hi>[32.] <ta>ṅkalum iṉṉāḷ</ta></hi>

<hi>[33.] <ta>mutal e[ṉ*]ṟum kaikko-</ta></hi>

<hi>[34.] <ta>ḷaṟku[m] kaikkoḷ mu-</ta></hi>

<hi>[35.] <ta>talikaḷukkum inta vaṭa-</ta></hi>

<hi>[36.] <ta>ciṟakil uḷḷa maṉai-</ta></hi>

<hi>[37.] <ta>yum maṉaippaṭap-</ta></hi>

<hi>[38.] <ta>paiyum caṇṭ-</ta><pb n="1:122"/></hi>

<hi>[39.] <ta>ṭacuravilaiyā-</ta></hi>

<hi>[40.] <ta>ka viṟṟu ivarkaḷ</ta></hi>

<hi>[41.] <ta>pakkal vāṅki ko-</ta></hi>

<hi>[42.] <ta>yil paṇṭārattil</ta></hi>

<hi>[43.] <ta>mutal iṭṭa</ta> <gr><ch/> 150</gr> <ta>ippa-</ta></hi>

<hi>[44.] <ta>ṇam nūṟṟuaimpatukku-</ta></hi>

<hi>[45.] <ta>m inta maṉaikaḷum ma-</ta></hi>

<hi>[46.] <ta>ṉaippaṭappaikaḷum</ta></hi>

<hi>[47.] <ta>maṉaippi . ttikaḷu-</ta></hi>

<h1>North face.</h1>

<hi>[48.] <ta>m mutalmaiyum aṭ[ai*]-</ta></hi>

<hi>[49.] <ta>ppum tevar aṭimai-</ta></hi>

<hi>[50.] <ta>yum kaikkoḷm-</ta></hi>

<hi>[51.] <ta>aiyum tāṅkaḷ niṉṟa</ta></hi>

<hi>[52.] <ta>aṭaivukaḷile vi-</ta></hi>

<hi>[53.] <ta>ṟṟum oṟṟivaittu-</ta></hi>

<hi>[54.] <ta>m koḷḷakkaṭavar-</ta></hi>

<hi>[55.] <ta>kaḷ ākavum ūr p-</ta></hi>

<hi>[56.] <ta>oruntiṉatu aṭaippu</ta></hi>

<hi>[57.] <ta>āka kaṭavu<ref t="1:122-1"/>tākavum [||*] ip-</ta></hi>

<hi>[58.] <ta>paṭikku iṉṉāḷ muta-</ta></hi>

<hi>[59.] <ta>l cantirātittavarai-</ta></hi>

<hi>[60.] <ta>yum cella kallilu-</ta></hi>

<hi>[61.] <ta>m cempilum veṭṭik-</ta></hi>

<hi>[62.] <ta>koḷḷavum [||*] ivai koppaṇaṉ eḻuttu [||*]</ta></hi>

<hi>[63.] <ta>ippaṭikku</ta></hi>

<hi>[64.] <ta>kal veṭṭi</ta></hi>

<hi>[65.] <ta>kuṭuttom</ta></hi>

<hi>[68.] <ta>ḻuttu</ta></hi>

<hi>[69.] <ta>ippaṭikku</ta></hi>

<hi>[71.] <ta>ṅkal miṭṭa</ta></hi>

<hi>[72.] <ta>ciyaṉ e-</ta></hi>

<hi>[73.] <ta>ḻuttu</ta></hi>

<hi>[74.] <ta>ippaṭik-</ta></hi>

<hi>[77.] <ta>kaṉmi k-</ta></hi>

<hi>[78.] <ta>āṭṭukku-</ta></hi>

<hi>[79.] <ta>ṟivaip-</ta></hi>

<hi>[81.] <ta>campappi-</ta></hi>

<hi>[82.] <ta>ramārāya-</ta></hi>

<hi>[85.] <ta>ippaṭikku</ta></hi>

<hi>[87.] <ta>ñcikkuṟi-</ta></hi>

<hi>[88.] <ta>pārattu v-</ta></hi>

<hi>[89.] <ta>āci viṭaṅ-</ta></hi>

<hi>[90.] <ta>kapaṭṭaṉ</ta></hi>

<hi>[91.] <ta>eḻuttu</ta></hi>

<hi>[92.] <ta>ippaṭikku</ta></hi>

<hi>[94.] <ta>ṟpatteṇ-</ta></hi>

<hi>[95.] <ta>ṇāyirakk-</ta></hi>

<hi>[97.] <ta>eḻuttu</ta></hi>

<hi>[99.] <ta>kuttarāya-</ta></hi>

<hi>[100.] <ta>kkālā-</ta><pb n="1:123"/></hi>

<hi>[103.] <ta>ippaṭi-</ta></hi>

<hi>[105.] <ta>ikkoyi-</ta></hi>

<hi>[106.] <ta>l kaṇak-</ta></hi>

<hi>[107.] <ta>ku uttara-</ta></hi>

<hi>[108.] <ta>ṉmerur</ta></hi>

<hi>[109.] <ta>uṭaiyā-</ta></hi>

<hi>[110.] <ta>ṉ tiruve-</ta></hi>

<hi>[111.] <ta>kampave-</ta></hi>

<hi>[113.] <ta>tittateva-</ta></hi>

<hi>[114.] <ta>ṉ eḻuttu [||*]</ta></hi>

<h1>TRANSLATION.</h1>

Hail! From the month of Āḍi of the Viśvādi<ref t="1:123-1"/> year, which was

current after the Śaka<lb/>year one thousand two hundred and eighty-six (had passed), while

the illustrious mahāmaṇḍa-<lb break="no"/>leśvara, the conqueror of hostile kings, the

destroyer of those kings who break their word,<lb/>the lord of the eastern and western oceans,

Kambaṇa-uḍaiyar, the son of the illustrious<lb/>Vīra, was pleased to rule the

earth,——the illustrious Koppaṇṇaṅgaḷ (addresses the following)<lb/>order to the

authorities of the temple of the lord Rājasiṁhavarmeśvaram-uḍaiyār,<lb/>alias

Eḍudattu-āyiram-uḍaiya-nāyaṉār, at Kāñchipuram. Whereas all the

houses<lb/>and the gardens (attached to) the houses in the northern row of the

saṁnidhi street,——<lb/>excluding the maṭha of Āṇḍār Sundara-Perumāḷ,

which exists (from) old times, (and<lb/>excluding) the house, which is to the east of

the temple of the lord Tiru-Agastyeśvara and<lb/>to the west of the great road of the

sacred bath (tiru-mañjaṉa-peru-var̥),——were sold at a<lb/>price (fixed in the presence

of the god) Chaṇḍeśvara to the Mudalis, to be (their)

property,<lb/>from this day forward, for ever, against (payment of) pa. 150, (i.e.)

one hundred and fifty<lb/>paṇas, which were previously received from these (Mudalis)

and deposited in the temple-<lb break="no"/>treasury,——these houses, gardens (attached to)

the houses••••• may<lb/>be sold or mortgaged by them••••• This (order) shall be

engraved<lb/>on stone and copper, in order that it may last from this day forward, as long as the

moon<lb/>and the sun. This is the signature of Koppaṇaṉ.

This we have engraved on stone and given. This is the signature of

Kambāṇḍāṉ.<lb/>This is the signature of Śīyaṉ (i.e., Siṁha), who

made the closing (of the temple) cease.<lb/>This is the signature of

Kāṭṭukkuṟivaippaṉ Vīra-Śamba-Brahmā-rāyaṉ, the deva-<lb break="no"/>karmin (i.e., pujārī) of this temple. This is the signature of

Viḍaṅga-bhaṭṭa, who lives<lb/>at Kāñchikkuṟipāram (?). This is the

signature of Nāṟpatteṇṇāyirakkālāṉ. This<lb/>is the signature of

Irāguttarāyakkālāṉ. This is the signature of Uttaraṉmerūr-<lb break="no"/>uḍaiyāṉ Tiruvegamba-veḷāṉ Āditya-deva, the accountant (kaṇakku) of

this temple.

<h3>No. 88. ON A PILLAR IN THE MAṆḌAPA IN FRONT OF THE RĀJASIM3HAVARMEŚVARA SHRINE.</h3>

This inscription is dated in the Kīlaka year (i.e., Śaka 1291) and during the

reign of<lb/>Kambaṇṇa-uḍaiyar, (the son of) Vīra.<ref t="1:123-2"/> It

records that, with the sanction of Koppaṇaṅ-<lb break="no"/>gaḷ,<ref t="1:123-3"/> the

temple authorities gave a maṭha near the temple and some land to a certain

Gāṅgayar<lb/>of Tirumudukuṉṟam. According to lines 9 to 14,

Kāñchipuram belonged to Eyiṟ-<lb break="no"/>koṭṭam in

Jayaṅkoṇḍa-Choḷa-maṇḍalam. The district of Eyiṟkoṭṭam<ref t="1:123-4"/>

was proba-<lb break="no"/>bly called after Eyil, i.e., “the fort,” a village in the

Tiṇḍivanam Tālluqa of the South<lb/>Arcot District.<ref t="1:123-5"/>

Tirumudukuṉṟam, i.e., “the holy ancient mountain,” is perhaps meant<lb/>for its

Sanskrit equivalent Vr̥ddhāchalam, the head-quarters of a Tālluqa in the

South<lb/>Arcot District.<ref t="1:123-6"/><pb n="1:124"/>

<hi>[1.] <gr>svasti [||*]</gr> <ta>śrīvirakam-</ta></hi>

<hi>[2.] <ta>paṇṇauṭaiyarku</ta></hi>

<hi>[3.] <ta>cellāniṉṟa kīla-</ta></hi>

<hi>[4.] <ta>kavaruṣattu</ta> <gr>makara</gr><ta>ṉā-</ta></hi>

<hi>[5.] <ta>yaṟu a</ta><gr>parapa(ṣa)-</gr></hi>

<hi>[6.] <gr>kṣa</gr><ta>ttu</ta> <gr>saptami</gr><ta>yu[m*] c-</ta></hi>

<hi>[7.] <ta>evvāykki(ḻam)-</ta></hi>

<hi>[8.] <ta>aiyum peṟṟa</ta></hi>

<hi>[9.] <ta>t[e]r ṉāḷ jayaṅk-</ta></hi>

<hi>[10.] <ta>oṇṭacoḻama-</ta></hi>

<hi>[11.] <ta>ṇṭalattu eyiṟ-</ta></hi>

<hi>[12.] <ta>koṭṭattu nakara-</ta></hi>

<hi>[13.] <ta>ṅkāñci-</ta></hi>

<hi>[14.] <ta>purattuṭ-</ta></hi>

<hi>[15.] <ta>aiyār tiru-</ta></hi>

<hi>[16.] <ta>kkaṟṟaḷi</ta></hi>

<h1>South face.</h1>

<hi>[17.] <ta>mak[ā*]tevarāṉa eṭu[tat]-</ta></hi>

<hi>[18.] <ta>tāyiram uṭaiya n-</ta></hi>

<hi>[19.] <ta>āyiṉār koyilil</ta></hi>

<hi>[20.] <gr>śrīrudraśrīm[ā*]heśva-</gr></hi>

<hi>[21.] <ta>rarum tānattārumav-</ta></hi>

<hi>[22.] <ta>vaṉaivarom ko-</ta></hi>

<hi>[23.] <ta>ppaṇaṅkaḷ a-</ta></hi>

<hi>[24.] <ta>ruḷicceyalpaṭikku</ta></hi>

<hi>[25.] <ta>tirumutukuṉṟattil</ta></hi>

<hi>[26.] <ta>mā</ta><gr>heśvara</gr><ta>ril ciṟ-</ta></hi>

<hi>[27.] <ta>ṟāmuruṭaiyāṉ pe-</ta></hi>

<hi>[28.] <ta>ṇṇākiya perum-</ta></hi>

<hi>[29.] <ta>āṉāṉa kāṅkayaṟku</ta></hi>

<hi>[30.] <ta>tirukkaiyerpaṭi</ta></hi>

<hi>[31.] <ta>tirumuṉ otukaiyu-</ta></hi>

<hi>[32.] <ta>m melaitteruvi-</ta></hi>

<hi>[33.] <ta>l<ref t="1:124-1"/> oru maṭamum kā[ṇi]-</ta></hi>

<hi>[34.] <ta>y[āṭciyu]m kuṭutta a-</ta></hi>

<hi>[35.] <ta>[ḷa]vukkuc[can]ti[ṟāti]tta-</ta></hi>

<hi>[36.] <ta>va[raiyum na]ṭatti[k]k-</ta></hi>

<hi>[37.] <ta>oḷḷavum [||*] śrīru</ta><gr>[draśrī]-</gr></hi>

<hi>[38.] <ta>mā</ta><gr>h[e]śvara</gr><ta>rum [tānattā]-</ta></hi>

<hi>[40.] <ta>[ḻu]ttu ivai iṟaṅkal mi-</ta></hi>

<hi>[41.] <ta>ṭṭa ciya[r] eḻuttu</ta></hi>

<hi>[42.] <ta>ivai viraca-</ta></hi>

<hi>[44.] <ta>rāyar eḻut-</ta></hi>

<hi>[45.] <ta>tu viṭaṅka-</ta></hi>

<hi>[46.] <ta>paṭṭaneḻuttu</ta></hi>

<hi>[47.] <ta>irākutta-</ta></hi>

<hi>[48.] <ta>rāyakkāla-</ta></hi>

<h1>TRANSLATION.</h1>

Hail ! On the day of (the nakshatra) Ter,<ref t="1:125-2"/> which corresponds to Tuesday,

the seventh<lb/>lunar day of the latter half of the month of Makara of the Kīlaka

year, which was current<lb/>(during the reign) of Kambaṇṇa-uḍaiyar, (the son

of) the illustrious Vīra,——we, all the<lb/>followers of the blessed Rudra,

(alias) the blessed Maheśvara, and the authorities of the<lb/>temple of the lord

Tirukkaṟṟaḷi-Mahādeva, alias Eḍudatt-āyiram-uḍaiya-nā-<lb break="no"/>yaṉār<ref t="1:125-3"/> at Kāñchipuram, a town of

Eyiṟkoṭṭam in Jayaṅkoṇḍa-Śoṛa-maṇḍalam,<lb/>gave, as ordered by

Koppaṇaṅgaḷ, to Perumāṉ, alias Gāṅgayar, who is worshipped

by<lb/>(i.e., who is the teacher of ?) Śiṟṟāmūr-uḍaiyāṉ, (one) of

the Māheśvaras at Tirumudu-<lb break="no"/>kuṉṟam,••• (for) reciting the

Veda in the presence of the god, one maṭha in<lb/>the western street<ref t="1:125-4"/> and some hereditary land. (This gift) shall be managed accordingly,

as<lb/>long as the moon and the sun exist. We, the followers of the blessed Rudra,

(alias) the<lb/>blessed Maheśvara, and the authorities of the temple:——The

signature of Kambāṇḍāṉ.<lb/>This is the signature of Śīyar

(Siṁha), who made the closing (of the temple) cease. This<lb/>is the signature of

Vīra-Śamba-Brahmā-rāyar. The signature of Viḍaṅga-bhaṭṭa.<lb/>The

signature of Irāguttarāyakkālaṉ.<pb n="1:126"/>

<h1>NOTES AND FRAGMENTS.</h1>

<h3>No. 89. INSIDE THE GEṄGOṆḌA MAṆḌAPA<ref t="1:126-1"/> AT MĀMALLAPURAM, ON THE LEFT

WALL.</h3>

This inscription is engraved on two stones, which fit to each other. It is dated “in<lb/>the

fourteenth year of Ko-Rājakesarivarman, alias Tribhuvanachakravartin Śrī-<lb break="no"/>Kulottuṅga-Śoṛa-deva, who was pleased to sit on the throne of heroes, (which

consisted<lb/>of) pure gold.” The fourth line mentions “Āmūr-nāḍu, (a

division) of Āmūr-koṭṭam<ref t="1:126-2"/>

in<lb/>Jayaṅkoṇḍa-Śoṛa-maṇḍalam.” The seventh line contains the name of the god

Ādidāsa<lb/>Chaṇḍeśvara.<ref t="1:126-3"/>

<hi>[3.] <ta>cem pon vira</ta><gr>siṃhāsa</gr><ta>ṉattu

viṟṟiru</ta><gr>nta</gr><ta>ruḷiya kovirācakecaripa</ta><gr>rma</gr><ta>rāna</ta>

<gr>tri</gr><ta>puva-<lb break="no"/>[ṉa*]cca[k]karavarttikaḷ

śrīkulottuṅkacoḻa</ta><gr>de</gr><ta>varkku yāṇṭu patinālāva-</ta></hi>

<hi>[4.] <ta>tu jayaṅkoṇṭacoḻamaṇṭalattu āmurkoṭṭattu āmurnāṭṭu••<lb/>••••</ta></hi>

<h3>No. 90. ON THE FRONT WALL OF THE VARĀHASVĀMIN TEMPLE<ref t="1:126-4"/> AT MĀMALLAPURAM.</h3>

This inscription is written on two stones, which fit to each other. It seems to have

been<lb/>dated in the fifth year of the reign of [Rāja]nārāyaṇa Śambuvarāyar<ref t="1:126-5"/> and to have re-<lb break="no"/>corded a grant to the temple of Perumāḷ

(i.e., Vishṇu) and of Nilamaṅgai-nāchchiyār<lb/>(i.e., the goddess of

the earth) at Māmal[lapuram].

<hi>[1.] <ta>.•• nārāyaṇaṉ campuvarāyaṟku yāṇ[ṭu]</ta> <gr>[5]</gr> <ta>mutal

māmal-</ta></hi>

<hi>[2.] <ta>.•• niṉṟa perumāḷukkum nilamaṅkai[n]ācciyāṟkum pai</ta></hi>

<hi>[3.] <ta>.•• ṉa nilam uḷḷatu añcāvatu mutal

tiru[vā]rātaṉaikkum<lb/>tiruppaṇi</ta></hi>

<hi>[4.] <ta>.•• paṟpaṭṭa upātikaḷum uṭpaṭa</ta> <gr>sarvva[m]ānnya(ya)mā</gr><ta>ka

naṭakkum<lb/>pa</ta></hi>

<hi>[5.] <ta>.•• ṇa tāḻvaṟa naṭattippotuva•••</ta></hi>

<h3>Nos. 91 TO 94. INSCRIPTIONS AT THE VELŪR TEMPLE.</h3>

The four subjoined inscriptions are written in modern Tamil characters and record<lb/>“the

perpetual devotion”<ref t="1:126-6"/> of a certain Chandra-piḷḷai of

Kāṭṭeri.<pb n="1:127"/>

There are several similar inscriptions in other parts of the temple, viz., two on

the<lb/>pedestals of the two dvārapālakas in front of the gopura, one on the left

outer wall of the<lb/>inner prākāra, and five on the floor of the

alaṁkāra-maṇḍapa, of which two are written in<lb/>Tamil, two in Telugu, and one in very

faint Nāgarī characters.

<h3>No. 91. ON THE PILLAR TO THE LEFT IN FRONT OF THE GOPURA.</h3>

<hi>[1.] <ta>kopuravācal</ta></hi>

<hi>[3.] <ta>racūvā-</ta></hi>

<hi>[4.] <ta>miyār</ta></hi>

<hi>[5.] <ta>lakṣi-</ta></hi>

<hi>[7.] <ta>ṭṭeri</ta></hi>

<hi>[8.] <ta>cantira-</ta></hi>

<hi>[9.] <ta>piḷḷai</ta></hi>

<hi>[10.] <ta>atiyā-</ta></hi>

<h1>TRANSLATION.</h1>

In order that (the god) Kumāra-svāmin at the gate of the gopura might

protect<ref t="1:127-1"/><lb/>(him), the magistrate (adhikārin)

Chandra-piḷḷai of Kāṭṭeri (made this gift, which records<lb/>his)

perpetual devotion.

<h3>No. 92. ON THE PILLAR TO THE RIGHT IN FRONT OF THE GOPURA.</h3>

<hi>[1.] <ta>kopuravāca-</ta></hi>

<hi>[3.] <ta>yakaṉ</ta></hi>

<hi>[4.] <ta>lakṣi-</ta></hi>

<hi>[6.] <ta>vacamu-</ta></hi>

<hi>[7.] <ta>yapari-</ta></hi>

<hi>[10.] <ta>kāṭṭe-</ta></hi>

<hi>[12.] <ta>tirap-</ta></hi>

<hi>[13.] <ta>piḷḷai</ta></hi>

<hi>[14.] <ta>atiya-</ta></hi>

<hi>[15.] <ta>āriyār</ta></hi>

<h1>TRANSLATION.</h1>

In order that (the god) Vināyaka (i.e., Gaṇeśa) at the gate of the

gopura might protect<lb/>(him), the magistrate Chandra-piḷḷai of

Kāṭṭeri, a follower of the Śaiva doctrine<lb/>(Śiva-samaya), (made this

gift, which records his) perpetual devotion.

<h3>No. 93. BELOW THE TRUNK OF A CARVED ELEPHANT INSIDE THE GOPURA.</h3>

<hi>[1.] <ta>kumāracuvāmiyā[r]</ta></hi>

<hi>[2.] <ta>kāṭṭeri cantira[ppi][ḷḷai*]</ta></hi>

<hi>[3.] <ta>catācer-</ta></hi>

<h1>TRANSLATION.</h1>

(A monument of) the perpetual devotion of Chandra-piḷḷai of

Kāṭṭeri (to the god)<lb/>Kumāra-svāmin.<pb n="1:128"/>

<h3>No. 94. ON THE STEPS INSIDE THE GOPURA.</h3>

<hi>[1.] <ta>kāṭṭeri</ta></hi>

<hi>[2.] <ta>cantirappiḷḷai</ta></hi>

<hi>[3.] <ta>catācer[vai] [||*]</ta></hi>

<h3>No. 95. ON THE BASE OF THE ĪŚVARA TEMPLE AT ŚOṚAPURAM NEAR VELŪR;<lb/>1ST

INSCRIPTION.</h3>

The end of this inscription is lost. As, however, the preserved part is identical with<lb/>the

above-published inscriptions Nos. 40, 41 and 66, it may be safely concluded, that

the<lb/>inscription belongs to Ko-Rājarāja-Rājakesarivarman, alias

Rājarāja-deva. The<lb/>mention of Iraṭṭa-pāḍi shows, that the inscription

dates after the twenty-first year of the<lb/>king.<ref t="1:128-1"/>

<hi>[1.] <gr>svasti śrī ||</gr> <ta>[tirumakaḷ pola]pperu

ṉilaccelviyu</ta><gr>nta</gr><ta>ṉa[kkeyurimai

pūṇṭamai]<lb/>maṉakkoḷakkā</ta><gr>nta</gr><ta>ḷurccālai kalamaṟuttaruḷi

veṅkaiñāṭum kaṅkapāṭiyuṉuḷampa-<lb break="no"/>pā[ṭi*]yum kuṭama-</ta></hi>

<hi>[2.] <ta>lai(ma)nāṭuṅkol[lamuṅkali]ṅkamum eṇṭic[ai] pukaḻ tara

[īḻamaṇṭalamum<lb/>iraṭṭapāṭi eḻa]raiyilakkamu(m)</ta><gr>nti</gr><ta>ṇṭiṟal

veṉṟittaṇṭāṟkkoṇṭa taṉ-<lb break="no"/>neḻil vaḷa•• ḻiyuḷ</ta></hi>

<h3>No. 96. ON THE BASE OF THE ĪŚVARA TEMPLE AT ŚOṚAPURAM; 4TH INSCRIPTION.</h3>

On the base of this temple, there are at least three obliterated inscriptions besides

the<lb/>preceding one. In the second line of the fourth inscription there occurs the

following<lb/>passage: <ta>koyirācakecaripaṉmarāna kulottuṅkacoḻatevaṟkku

muppattiraṇṭāvatu;</ta><lb/>“the thirty-second [year] of Ko-Rājakesarivarman,

alias Kulottuṅga-Śoṛa-deva.”

<h3>No. 97. ON A STONE IN FRONT OF THE ĪŚVARA TEMPLE AT ŚOṚAPURAM.</h3>

This inscription is dated in the Durmati year<ref t="1:128-2"/> and mentions the temple

of Rājendra-<lb break="no"/>Choḷeśvara at Śoṛapuram.<ref t="1:128-3"/>

<h3>No. 98. ON A STONE ON THE TANK-BAND AT ŚOṚAPURAM.</h3>

This inscription is dated in the Raktākshi year, which was current after the

expiration<lb/>of the Śālivāhana-Śaka year 1546. It mentions Śoṛapuram and seems to

record some<lb/>meritorious gift in connection with the tank by Veṅkaṭappa-nāyaka.

<h3>Nos. 99 TO 106. INSCRIPTIONS OF THE GAṄGEŚVARA TEMPLE AT GĀṄGANŪR NEAR VELŪR.</h3>

A considerable-number of inscribed stones are built into the walls of this temple; but<lb/>they

are not in their original order, and it must be assumed, that either the temple had

been<lb/>destroyed and was rebuilt, or that it was constructed from stones which belonged to

another<lb/>old temple. The subjoined fragments contain the following dates and names:——

<h3>No. 106 is dated in “the forty-first year of Tribhuvanachakravartin, the

illustrious<lb/>Rājarāja-deva,”<ref t="1:128-4"/> and No. 103 in the Dhālu year,

which was current after the expiration<lb/>of the Śaka year 1258. No. 100 begins with the name of

“Sakalalokachakravartin<lb/>Rājanārāyaṇa Śambova.”<ref t="1:128-5"/> Nos. 104 and 105

mention Gāṅgeya-nallūr, alias Śrī-<pb n="1:129"/><lb/>Mallinātha-chaturvedi-maṅgalam, and according to No. 102,

Gā[ṅgeya-nallūr] was<lb/>a village in Karaivar̥-Āndi-nāḍu,<ref t="1:129-1"/> (a division) of [Pa]ḍuvūr-koṭṭam. Other localities<lb/>mentioned

in the subjoined fragments are: Paḍaivīḍu,<ref t="1:129-2"/> Kāṭṭuppāḍi<ref t="1:129-3"/> and Kaṟugeri<lb/>in No. 103, and Aṇaippāḍi in No. 104. No. 99

mentions the Ammaiappeśvara Temple,<ref t="1:129-4"/><lb/>and No. 101 the same and the

Kailāsa Temple.</h3>

<h3>No. 99. ON THE TOP OF THE EAST BASE, FIRST STONE.</h3>

<hi>[1.] <gr>u svasti śrī [||*]</gr> <ta>uṭaiyār ammaiappi</ta><gr>śvara</gr><ta>muṭaiya

nāyaṉārkku</ta></hi>

<h3>No. 100. ON THE BOTTOM OF THE EAST BASE, THIRD AND FOURTH STONES.</h3>

<hi>[1.] <gr>svasti śrī [||*] saka</gr><ta>lalo[ka*]cca</ta><gr>[kra]</gr><ta>vatti

irācanārāyaṇaṉ campov</ta><ref t="1:129-5"/></hi>

<h3>No. 101. ON THE BOTTOM OF THE EAST BASE, FIFTH STONE, AND ON THE BOTTOM OF THE<lb/>SOUTH BASE,

TO THE RIGHT.</h3>

<hi>[1.] <ta>ppi</ta><gr>śvara</gr><ta>muṭaiya<ref t="1:129-6"/> nāyaṉārkkum

śrīkaiyilā</ta><gr>sa</gr><ta>muṭaiya nāyaṉārkkum muṉpilāṇ-<lb break="no"/>ṭai

oḻukiṉapaṭi nañcai puñcai pattilañcum</ta></hi>

<h3>No. 102. ON THE NORTH WALL, SECOND STONE.</h3>

<hi>[1.] <ta>ṭuvūrkkoṭṭattu karaivaḻiāntināṭṭu akaram kā</ta></hi>

<h3>No. 103. ON THE NORTH WALL, THIRD STONE, AND ON A STONE IN THE SOUTH WALL.</h3>

<hi>[3.] <ta>akaram</ta> <gr>śakābdam</gr> <ta>āyirattuirunūṟṟuaimpattueṭṭiṉ mel

cellāniṉṟa</ta> <gr>dhā-<lb break="no"/>tusaṃvatsara</gr><ta>ttuppatiṉañcā•••</ta></hi>

<hi>[4.] <ta>ku irā[ca]r paṭaiviṭṭellaikkum kāṭṭuppāṭi ellaikkum kaṟukeri ellaik-<lb break="no"/>kum teṟku innāṟpāṟ•••</ta></hi>

<h3>No. 104. ON THE LEFT OF THE BOTTOM OF THE SOUTH BASE, THIRD STONE.</h3>

<hi>[1.] <ta>karam kāṅkeynallūrāṉa śrīmallinātacca•••</ta></hi>

<hi>[2.] <ta>aṇaippāṭiyuṭaiyāṉ<ref t="1:129-7"/>•••</ta></hi>

<h3>No. 105. INSIDE, ON THE TOP.</h3>

<hi>[1.] <ta>ṅkeyanallūr āṉa śrīmalliṉātacca</ta><gr>turvvedi</gr><ta>maṅkalattil

uṭai[ya]•••</ta></hi>

<hi>[2.] <ta>parumāḷ tiruviṭaiyāṭṭamum muṉpilāṉṭai<ref t="1:129-8"/> oḻukiṉapaṭi

nañcai puñcai<lb/>pattila[ñ]•••</ta></hi>

<h3>No. 106. INSIDE, ON THE BOTTOM.<ref t="1:129-9"/></h3>

<hi>[1.] <gr>svasti śrī [||*]</gr> <ta>tiri[pu]vaṉaccakkaravattikaḷ śrīrācarācatevaṟku

yāṇṭu nāṟ-<lb break="no"/>pattoṉṟāvatu puraṭṭāti mātam</ta><pb n="1:130"/></hi>

<h3>No. 107. AT THE RĀMASVĀMI-PERUMĀḶ TEMPLE AT NELLUVĀY NEAR VELŪR.</h3>

In front of this temple stands a pillar with a rough inscription on its four sides.

The<lb/>south-east face of the pillar contains the name of “the illustrious mahāmaṇḍaleśvara

rājā-<lb break="no"/>dhirāja rājaparameśvara, the illustrious

Vīra-Ve[ṅka]ṭapati[d]eva-mahārāya” and is<lb/>dated in the Yuvan year, which

was current after the expiration of the Śaka year 1557. An<lb/>inscription of the same

Veṅkaṭa II. of Karṇāṭa was published in the Indian

Antiquary,<lb/>Vol. XIII, p. 125. It is dated one year later than the present inscription.

<h3>No. 108. AT THE GRĀMADEVATĀ ULAGANĀYAKA-AMMĀḶ TEMPLE AT SADUPPERI NEAR VELŪR.</h3>

At this temple there are two stones with fragmentary inscriptions. One of them is<lb/>dated “in

the fifty-second year of Ko-Vijaya-Nandivikramavarman.”

<hi>[1.] <ta>kovicaiyananti[vik]-</ta></hi>

<hi>[2.] <ta>kiramaparumarkku yā[ṇṭu]</ta></hi>

<hi>[3.] <ta>ayampattiraṇṭā[vatu]</ta></hi>

<h3>No. 109. ON AN AḶAVUKKAL IN THE TANK AT ŚADUPPERI.</h3>

Both pillars of this aḷavukkal<ref t="1:130-1"/> bear fragments of ancient inscriptions.

That on the<lb/>right pillar belongs to the time of some Ko-Parakesarivarman. It deserves

to be noted<lb/>that, in line 3, the syllable ṟā is written <ta>ṟā</ta>, and not

<ta>ṟā</ta> as in modern Tamil.

<hi>[2.] <ta>.•• [ko]pparakecaripaṉmaṟki</ta></hi>

<hi>[3.] <ta>.•• pattumuṉṟāvatu paḻi</ta></hi>

<h3>Nos. 110 TO 112. INSCRIPTIONS OF THE ĪŚVARA TEMPLE AT ŚEMBĀKKAM NEAR VELŪR.</h3>

This temple contains three fragmentary inscriptions in archaic characters.

<h3>No. 110. ON THE WEST BASE, LINES 1 AND 2.</h3>

This inscription records some gift, which the assembly (sabhā) of Velūr,

alias Para-<lb break="no"/>meśvara-maṅgalam, made to the god Ādidāsa

Chaṇḍeśvara.<ref t="1:130-2"/>

<h3>No. 111. ON THE WEST BASE, LINES 3 TO 6.</h3>

This inscription seems to record another gift of the sabhā of Velūr. It

mentions<lb/>Śemmaṇpākkam (the modern Śembākkam) and

Rājendra-Choḷeśvara,<ref t="1:130-3"/> evidently the<lb/>name of the temple itself.

<h3>No. 112. ON THE SOUTH BASE, LINES 1 TO 6.</h3>

This inscription mentions both Rājendra-Choḷeśvara<ref t="1:130-4"/> and

Ādidāsa Chaṇḍeś-<lb break="no"/>vara.<ref t="1:130-5"/> The fragment seems to begin

with a description of the boundaries of some gift, in<lb/>which the term

Piḍāri-paṭṭi<ref t="1:130-6"/> occurs.

<h3>No. 113. ON THE PERUMĀḶ TEMPLE AT ŚEVŪR NEAR VELŪR.</h3>

There are three stones with almost illegible inscriptions built into the wall of this

temple.<lb/>Two of them contain the subjoined fragment, which may be read with the help of the<pb n="1:131"/><lb/>nearly identical Paḍaveḍu inscription No. 81. The inscription seems to

have belonged to<lb/>Devarāja II. of Vijayanagara, the son of

Vīra-Vijayarāya-mahārāyar. The<lb/>latter is identical with Vijaya or

Vīra-Vijaya, who, according to No. 153, below, was<lb/>the son of Devarāja I.

and the father of Devarāja II. The inscriptions of Devarāja<lb/>II. which are

published above (Nos. 54, 56, 79, 80 and 81) range between the current<lb/>Śaka years 1348 and

1372.

<hi>[1.] <gr>[śubha]mastu svasti [||*] śrīmanmahā</gr><ta>maṇṭalicura</ta><gr>[n]

hariyarāya</gr><ta>vipāṭaṉ</ta> <gr>bhāṣai-</gr></hi>

<hi>[2.] <ta>[kku ta]ppuva</ta> <gr>rā</gr><ta>yar kaṇṭaṉ mūva</ta><gr>rā</gr><ta>yar

kaṇṭaṉ kaṇṭa [nāṭu] koṇṭu</ta></hi>

<gr>pūrvvadakṣiṇa</gr><ta>paccimaru</ta><gr>tr[ā]dhi</gr><ta>[pa]ti<ref t="1:131-1"/>

śrīvi</ta><gr>ra</gr><ta>vicaiya</ta><gr>rā</gr><ta>[ya]-</ta></hi>

<hi>[4.] <gr>[mahā]rā</gr><ta>yar kumārar</ta> <gr>gaja</gr><ta>veṭṭai kaṇṭaru[ḷiya]</ta>

<gr>devara</gr></hi>

<h3>No. 114. ON THE VIRŪPĀKSHEŚVARA TEMPLE AT VEPPAMBAṬṬU NEAR VELŪR.</h3>

Besides the inscription published under No. 55, above, this temple bears another

much<lb/>defaced inscription, which is engraved on the east wall and consists of seven lines. The

date is<lb/>the Vishu year, which was current after the expiration of the Śaka year 1443.

According<lb/>to the third and fourth lines, the inscription seems to have recorded a grant,

which<lb/>Tirumalai-nāyaka made to the temple of Virūpāksha-nāyaṉār at

Veppambaṭṭu in<lb/>Āndi-nāḍu; line 4 also mentions

Paḍaivīḍu.<ref t="1:131-2"/> The passage alluded to runs as follows:

<hi>[3.] <ta>.•• tirumalai[nā]yakkar ā[n]tināṭu ve[p]pampaṭṭu</ta></hi>

<hi>[4.] <ta>uṭaiyār virūpā</ta><gr>kṣa</gr><ta>nayiṉārku paṭaiviṭṭu•••</ta></hi>

<h3>Nos. 115 TO 123. INSCRIPTIONS OF THE MĀRGASAHĀYEŚVARA TEMPLE AT VIRIÑCHIPURAM.</h3>

<h3>No. 115. INSIDE THE FRONT GOPURA, TO THE LEFT, FIRST INSCRIPTION.</h3>

1. King: the illustrious mahāmaṇḍaleśvara Medinīśvara

Immaḍi-Narasiṁharāya-<lb break="no"/>mahārāyar (of Vijayanagara).<ref t="1:131-3"/>

2. Date: Śaka 1418 expired<ref t="1:131-4"/> and the Rākshasa year current.

3. Donor: Periya-Timmarāśa-uḍaiyar.

4. Remark: The inscription mentions a maṇḍapa, which Eṟama-nāyaka caused to

be<lb/>built at Tiru-Viriñchipuram.

<h3>No. 116. INSIDE THE FRONT GOPURA, TO THE LEFT, SECOND INSCRIPTION.</h3>

1. Date: the Nandana year (i.e., Śaka 1395).

2. King: the illustrious mahāmaṇḍaleśvara Medinīśvara Gaṇḍaṉ Kaṭṭā[ri]

Sāḷuva<lb/>Dharaṇivarāha Narasiṁharāya-uḍaiyar (of Vijayanagara).

3. Donee: Uḍaiyar Var̥ttuṇai-nāyaṉār<ref t="1:131-5"/> of

Tiru-Viriñchipuram.

4. Remark: The inscription mentions some nāyaka, the son of another nāyaka;

the<lb/>names of both are obliterated.<pb n="1:132"/>

<h3>No. 117. INSIDE THE FRONT GOPURA, TO THE LEFT, THIRD INSCRIPTION.</h3>

1. King: Sakalalokachakravartin Rājanārāyaṇa.<ref t="1:132-1"/>

2. Remark: The inscription mentions Āndi-nāḍu.<ref t="1:132-2"/>

<h3>No. 118. INSIDE THE FRONT GOPURA, TO THE LEFT, FOURTH INSCRIPTION.</h3>

1. King: the illustrious mahārājādhirāja, the illustrious

Vīrapratāpa-[Achyuta-<lb break="no"/>deva]-mahārāyar (of Vijayanagara).<ref t="1:132-3"/>

2. Date: Śaka 1463 expired and the Plava year current.

3. Remark: The inscription mentions Kishṇama-nāyaka and the temple of

Uḍaiyar<lb/>Var̥ttuṇai-nāyaṉār at Tiru-Viriñchipuram.

<h3>No. 119. INSIDE THE FRONT GOPURA, TO THE RIGHT, FIRST INSCRIPTION.</h3>

1. King: the illustrious mahāmaṇḍaleśvara Medinīśvara Gaṇḍa Kaṭṭāri

Sāḷuva-sāḷuva<lb/>Narasiṁhadeva (of Vijayanagara).

2. Date: Śaka 1404 expired and the Śubhakr̥t year current.

3. Denor: Nāgama-nāyaka.

4. Donee: Uḍaiyār Var̥ttuṇai-nāyaṉār of Tiru-Viruñchapuram.

5. Remark: The inscription mentions the villages of Paśumarattūr and

Veppūr.

<h3>No. 120. INSIDE THE FRONT GOPURA, TO THE RIGHT, THIRD INSCRIPTION.</h3>

1. Date: Śālivāhana-Śaka 1457 expired and the Nandana year current.<ref t="1:132-4"/>

2. King: the illustrious mahārājādhirāja-parameśvara

Achyutadeva-mahārāyar (of<lb/>Vijayanagara).

3. Donee: Mārgasahāya-deva<ref t="1:132-5"/> of Iriñchipuram (!).

4. Remarks: The inscription mentions Śiṟaleri (see No. 123). The grant seems

to<lb/>have consisted of a number of kur̥s of land and to have been made for the benefit of

two<lb/>Brāhmaṇas, Timmappayaṉ and Śaivādirāyar Vasantarāya-guru,

who taught the<lb/>Ṛik-śākhā and Yajuḥ-śākhā respectively. The second donee

belonged to the Bhārad-<lb break="no"/>vāja-gotra and followed the

Bodhāyana-sūtra.<ref t="1:132-6"/>

<h3>No. 121. ON THE BASE OF THE BACK OF THE FRONT GOPURA, TO THE RIGHT.</h3>

1. King: the illustrious mahāmaṇḍaleśvara,<ref t="1:132-7"/> the illustrious

Vīrapratāpa, (the younger<lb/>brother and successor of)

Vīra-Narasiṁha-deva, Kr̥shṇadeva-mahārāya (of Vijaya-<lb break="no"/>nagara).<ref t="1:132-8"/>

2. Date: Śaka 1435 expired and the Śrīmukha year current.<pb n="1:133"/>

<h3>No. 122. ON THE BASE OF THE BACK OF THE FRONT GOPURA, TO THE LEFT.</h3>

1. Date: Śaka 1432 [expired] and the Pramodūta<ref t="1:133-1"/> year current.

2. Remark: The name of the king is entirely effaced; but the inscription begins with<lb/>the

same birudas, as were borne by the king Kr̥shṇadeva of the inscription No.

121.

<h3>No. 123. INSIDE THE BACK GOPURA.</h3>

1. King: the illustrious mahāmaṇḍaleśvara rājādhirāja rājaparameśvara, the

illustrious<lb/>Achyutadeva-mahārāyar or Achyutarāya (of

Vijayanagara).

2. Date: Śaka 1454 expired<ref t="1:133-2"/> and the Nandana year current.

3. Donee: Uḍaiyār Var̥ttuṇai-nāyaṉār or

Śrī-Viriñcheśvara.

4. Donor: the karaṇikka (= karaṇam) Vīrappayaṉ or Vīraya, who

belonged to the<lb/>Gautamānvaya.

5. Object of the grant: (a) the village of Śiṟaleri within the boundaries

(sīmā) of<lb/>Kāvanūr;<ref t="1:133-3"/> (b) the village of

Vīraraśūr, excluding the agrahāra of Kīṛai-Vīraraśūr<lb/>and

including the open (i.e., unfortified) place (liṟappu) of

Aṅgarāyaṉ-kuppam.<ref t="1:133-4"/>

6. Remark: The inscription mentions the maṇḍapa of Śamburāyaṉ, which may

have<lb/>formed part of the Viriñchipuram temple.

<h3>Nos. 124 TO 129. ON STONES BUILT INTO THE FLOOR OF THE COURT-YARD OF THE<lb/>VIRIÑCHIPURAM

TEMPLE.<ref t="1:133-5"/></h3>

This and the next inscription belong to the same king, as No. 108. The present<lb/>inscription

is dated “in the ninth year of Ko-Vijaya-Nandivikramavarman.”

<hi>[1.] <ta>śrī ko[vi]caiyanantivik[kiramaparuma]-</ta></hi>

<hi>[2.] <ta>ṟku yāṇṭu oṉpatāvatu</ta></hi>

This inscription is dated “in the forty-seventh year of Vijaya-Nandivikrama-<lb break="no"/>varman.”

<hi>[1.] <ta>vicaiyanantivikkiramaparu[maṟku]</ta></hi>

<hi>[2.] <ta>yāṇṭu nāṟpatteḻāvatu•••</ta></hi>

This inscription is dated in the third (?) year of Madirai-koṇḍa Ko-Parakesari-<lb break="no"/>varman.<ref t="1:133-6"/>

<hi>[1.] <ta>matirai koṇṭa kop[parakecari]-</ta></hi>

<hi>[2.] <ta>paṉmakki yāṇṭu mu[ṉṟāvatu]</ta><pb n="1:134"/></hi>

The stone, which bears the subjoined inscription, is unfortunately very much worn.<lb/>The text,

as far as it can be made out, runs as follows:——

“In the 5th year of Ko-Parakesarivarman, alias Uḍaiyār

Śrī-Rājendra-deva,<lb/>who,••••• having taken the seven and a half lakshas of

Iraṭṭa-pāḍi,<ref t="1:134-1"/> having set<lb/>up a pillar of victory

(jayastambha) at Kollaram (?), having reduced to powder••• the<lb/>whole army of

Āhavamalla at Koppam on the bank of the Perāṟu,<ref t="1:134-2"/>

having taken all<lb/>the elephants, horses, treasures of women and riches of Āhavamalla,

who had turned his<lb/>back and fled, and having performed the coronation of heroes,——was pleased

to sit on the<lb/>throne of heroes,——we, the villagers of Gaṅgamā[r]tāṇḍapuram in

Miyaṟai-nāḍu,<ref t="1:134-3"/><lb/>(a division) of

Adhirājendra-vaḷa-nāḍu in Jayaṅkoṇḍa-Śoṛa-maṇḍalam, [gave]

to<lb/>Mahādeva of the Someśvara (temple) at our village for the

purposes of worship••••<lb/>•• three hundred kur̥s; for a tiru-nandavanam••••• three

hundred kur̥s; for two<lb/>lamps•••••”

An inscription of the same Rājendra-deva, which is dated in the ninth year and

is<lb/>found in a niche of the Varāhasvāmin Temple at Māmallapuram, was

published by<lb/>Sir Walter Elliot.<ref t="1:134-4"/> He identified Āhavamalla with the

Western Chālukya king Āhava-<lb break="no"/>malla II. or Someśvara I.

(about Śaka 964 to about 990), who, according to inscriptions<ref t="1:134-5"/><lb/>and according

to the Vikramāṅkacharita (sarga i, verses 90, 115, 116), fought with

the<lb/>Choḷas. The Rājendra-deva of the present inscription and of Sir Walter

Elliot's<lb/>inscription may be identified with that Rājendra-deva of the

Sūryavaṁśa, whose daughter<lb/>Madhurāntakī was married to the Eastern

Chalukya king Rājendra-Choḍa (Śaka 985<lb/>to 1034) according to verse 12 of

the Chellūr grant (No. 39).<ref t="1:134-6"/>

<hi>[1.] [ <gr>svasti śrī [||*]</gr> <ta>tirumakaḷ virumpa ce</ta>]-</hi>

<hi>[2.] <ta>[ṅ]kol ve</ta><gr>nta</gr><ta>ṉ taṉ muṉṉoṉ <ch/></ta></hi>

<hi>[3.] <ta>•piṉṉatu vākamuṉṉetireṉṟu etir</ta></hi>

<hi>[4.] <ta>•ṟātu eṇṭicai va[ṟ]ai paṟaiyatu kaṟa</ta></hi>

<hi>[5.] <ta>•iraṭṭapāṭi eḻaraiyilakkamuṅko[ṇ]-</ta></hi>

<hi>[6.] <ta>[ṭu] ko[l]lara[ttu jaya]</ta><gr>stam</gr><ta>pam nāṭṭi [pe]-</ta></hi>

<hi>[7.] <ta>[rāṟ]<ref t="1:134-7"/>ṟaṅkaraikkoppattu</ta>

<gr>ā</gr><ta>havamalla[ṉ]</ta></hi>

<hi>[8.] <ta>ceṉaiyellām p[āra]tu nikaḻppa cu-</ta></hi>

<hi>[9.] <ta>[ṇ]ṇamākki . āhavamal[la*]ṉ puṟakkiṭṭoṭa ava[ṉ]</ta></hi>

<hi>[10.] <ta>[ā]ṉaiyuṅkutiraiyum peṇṭir paṇṭāramu[m]</ta></hi>

<hi>[11.] <ta>[vi]</ta><gr>bha</gr><ta>vamum aṭaṅka[lu]ṅkaikkoṇṭu vi-</ta></hi>

<hi>[12.] <gr>[ra]rabhiṣe</gr><ta>kam paṇṇi viraciṅkāca</ta><gr>[nttu]</gr><ref t="1:134-8"/> <ta>viṟṟiru-</ta></hi>

<hi>[13.] <ta>[ntaru]ḷiya koppa[ra]kecaripa</ta><gr>nma</gr><ta>rāṉa uṭaiyā[r]

śrī-</ta></hi>

<hi>[14.] <gr>[rāj]entrade</gr><ta>vaṟku yāṇṭu</ta> <gr>5</gr> <ta>āvatu jayaṅk[o]-</ta><pb n="1:135"/></hi>

<hi>[15.] <ta>ṇṭacoḻamaṇṭalattu atirā</ta><gr>jentra</gr><ta>va[ḷa]-</ta></hi>

<hi>[16.] <ta>nāṭṭu miyaṟaināṭṭukkaṅkamāttāṇṭapura-</ta></hi>

<hi>[17.] <ta>[ttu] ūrom eṅkaḷur</ta> <gr>somiśvara</gr><ta>muṭai-</ta></hi>

<hi>[18.] <ta>[ya]</ta> <gr>mahādeva</gr><ta>ṟku aṟcaṉāpokattu-</ta></hi>

<hi>[19.] <ta>[k]ku ivvūr ūruṇi ettat[ti]-</ta></hi>

<hi>[20.] <ta>l mutal maṭaicceṟuvil te-</ta></hi>

<hi>[21.] <ta>[ṟ]kil ilavaṅkālicceṟuppati-</ta></hi>

<hi>[22.] <ta>ṉaṟu cāṇ kolāl kuḻi muṉ-</ta></hi>

<hi>[23.] <ta>ṉūṟum tirunantavaṉattu[k]ku [ū]-</ta></hi>

<hi>[24.] <ta>[ru]ṇippūṭṭaikkālukkuk[ki]ḻak-</ta></hi>

<hi>[25.] <ta>[ki]l t[e]ṅkakappaṭa nilam pati[na]-</ta></hi>

<hi>[26.] <ta>[ṟu] cāṇ kolāl kuḻi muṉṉūṟuma</ta></hi>

<hi>[27.] <ta>••viḷakkiraṇṭukku āṟṟaṅkarai<lb/>••••••</ta></hi>

This inscription mentions Sakalalokachakravartin Rājanārāyaṇa Śambuva-<lb break="no"/>rāya[ṉ]<ref t="1:135-1"/> and seems to record a gift to

Var̥ttuṇai-appaṉ.<ref t="1:135-2"/>

<hi>[1.] <ta>[ca]kalalokac[ca]-</ta></hi>

<hi>[2.] <ta>[kka]ravatti irācanār[ā]-</ta></hi>

<hi>[3.] <ta>[yaṇa]ṉ campuvarāya[ṉ]</ta></hi>

<hi>[4.] <ta>[ta]ṉmam vaḻittu-</ta></hi>

<hi>[5.] <ta>ṇai appaṉ</ta></hi>

On this stone, the name of Śambuvarāya and part of one of his birudas

(Aṛagiya)<lb/>are visible; see the introduction of the Poygai inscriptions (Nos.

59 to 64).

<h3>Nos. 130 TO 132. INSCRIPTIONS OF THE ĪŚVARA TEMPLE AT AMMUṆḌI NEAR<lb/>VIRIÑCHIPURAM.</h3>

The southern wall of this temple is covered with several Choḷa inscriptions. None

of<lb/>them can be made out completely, as the letters are much obliterated, and as the

stones<lb/>are, to all appearance, not in their original order.

This is dated “in the 11th (?) year of Ko-Rājakesarivarman, alias

Chakra-<lb break="no"/>vartin Śrī-Kulottuṅga-Śoṛa-deva.”

<hi>[5.] <ta>.•• kovirājake</ta><gr>śa</gr><ta>ri[man]marāna ca</ta><gr>kra</gr><ta>vatti

śrīku[lo]ttuṅka-<lb break="no"/>coḻa</ta><gr>de</gr><ta>vaṟku yāṇṭu</ta> <gr>1[0|]</gr>

<ta>āvatu</ta></hi>

This inscription is engraved to the right of No. 130 and may have been intended for<lb/>its

continuation. It records a gift of land from the inhabitants of Aimbūṇḍi (the

modern<pb n="1:136"/><lb/>Ammuṇḍi)<ref t="1:136-1"/> to their Śiva temple, which

bore the name of Muppaṉaiyīśvara. The gift<lb/>was made before the god Ādidāsa

Chaṇḍeśvara-deva.<ref t="1:136-2"/>

<hi>[1.] <ta>jayaṅkoṇṭacoḻamaṇṭalattu paṅkaḷanāṭṭu vaṭakkil vakai miyakaṟai-<lb break="no"/>nāṭṭu [aim]-</ta></hi>

<hi>[2.] <ta>pūṇṭi ūrom eṅkalūr muppaṉai[yī]</ta><gr>śvara</gr><ta>muṭaiya

mahā</ta><gr>deva</gr><ta>ṟku tiruna</ta><gr>nta-</gr><lb/> <ta>vaṉamāka ā-</ta></hi>

<hi>[3.] <ta>tikā</ta><gr>sa</gr><ta>ṉ caṇṭe</ta><gr>śvarade</gr><ta>var

śrīha</ta><gr>sta</gr><ta>ttile nāṅkaḷ nīr vārttukkuṭutta-<lb break="no"/>nilamāva-</ta></hi>

<hi>[4.] <ta>tu [||*] teṉpāṟkellai nam kayattukku vaṭakkum [|*] melpāṟkellai<lb/>tompan

māvukkukkiḻakkum [|*]</ta></hi>

<hi>[5.] <ta>vaṭapāṟkellai vaḻikkutteṟkum [|*] kīḻpāṟkellai

veḷaimeṭṭukkuppuku<lb/>••••••</ta></hi>

<h1>TRANSLATION.</h1>

Having poured water into the blessed hand of Ādidāsa Chaṇḍeśvara-deva, we,

the<lb/>inhabitants of Aimbūṇḍi in Miyagaṟai-nāḍu, a division in the north

of Paṅgaḷa-nāḍu,<lb/>(which forms part) of

Jayaṅkoṇḍa-Śoṛa-maṇḍalam, gave the land specified below as

a<lb/>tiru-nandavanam to (the god) Mahādeva of the

Muppaṉaiyīśvara (temple) in our village.<lb/>The southern boundary is to the

north of our tank; the western boundary is to the east of<lb/>the field of Tombaṉ; the

northern boundary is to the south of the road; the eastern<lb/>boundary is•••••

This inscription is dated “in the 10th (?) year of Tribhuvanachakravartin

Koṉeri<lb/>Meṉ-koṇḍa Kulottuṅga-Śoṛa-deva.” The donor was

Śeṅgeṇi-Ammaiyappa.••<lb/>Perumāḷ, alias

Vikrama-Śoṛa-Śambuvarāyaṉ.<ref t="1:136-3"/>

<hi>[1.] <gr>svasti śrī [||*]</gr> <ta>tiripuvaṉaccakkaravattikaḷ koṉe[ri] menkoṇṭa

kulottuṅka-<lb break="no"/>coḻatevaṟku yāṇṭu</ta> <gr>10[|]</gr> <ta>āvatu ceṅkeṇi

ammaiyappa••</ta></hi>

<hi>[2.] <ta>ṭaipperumāḷāna vikkiramacoḻaccampuvarāyan a[ṉ]tarāyamum

a</ta><gr>[nta]</gr><ta>raviṉiyokamu-<lb break="no"/>miḻanteṉ [|*] ivvantarāyaṅkoḷvār

keṅkaiyiṭaikkumariyi[ṭai]kku</ta></hi>

<h3>No. 133. ON THE RIGHT OF THE FRONT WALL OF A MAṆḌAPA AT KAṚAN6IPĀKKAM

NEAR<lb/>VIRIÑCHIPURAM.<ref t="1:136-4"/></h3>

This inscription is dated during the reign of Vīra-Veṅkaṭapatirāyar and in

the<lb/>Śrīmukha year. This is Śaka 1556, two years before No. 107 and three years before

an<lb/>inscription of Veṅkaṭa II. published in the Indian Antiquary, Vol. XIII,

p. 125. The<lb/>inscription records that Govindappa-nāyaka caused the maṇḍapa to

be built and allotted<lb/>some land in Kaṛaṉipākkam for the maṇḍapa, which was

to be used as a watershed<lb/>and sattram.

<hi>[1.] <ta>śrīmukavaruṣam citirai mātam</ta> <gr>5 u</gr></hi>

<hi>[2.] <ta>vīraveṅkaṭapatirāyar kālati-</ta></hi>

<hi>[3.] <ta>l kovi</ta><gr>nta</gr><ta>ppaṉāya</ta><gr>kka</gr><ta>r ka-</ta><pb n="1:137"/></hi>

<hi>[4.] <gr>ṭṭi</gr><ta>vicca maṇṭapam [|*] i</ta><gr>nta</gr> <ta>taṟma-</ta></hi>

<hi>[5.] <gr>ttukku</gr> <ta>taṇṇi pa</ta><gr>nta</gr><ta>l

ca</ta><gr>tti</gr><ta>ra</ta><gr>ttu-</gr></hi>

<hi>[6.] <gr>kku</gr> <ta>kaḻaṉipā</ta><gr>kkatti</gr><ta>l kaḻaṉi ku-</ta></hi>

<hi>[8.] <ta>.•• kaḻaṉi ku[ḻi]</ta> <gr>|30</gr></hi>

<hi>[10.] [ <ta>ti</ta><gr>tta</gr>] <ta>varai</ta><gr>kku</gr><ta>m

[na]ṭa</ta><gr>ttakka-</gr></hi>

<hi>[12.] <ta>ruttar [a]kitam paṇṇi<lb/>••••••</ta></hi>

<h3>Nos. 134 TO 137. INSCRIPTIONS AT KĪṚ-MUṬṬUGŪR NEAR VIRIÑCHIPURAM.</h3>

At this village, there are four stones with sculptures and rough inscriptions.

The<lb/>sculptures are the following:——on stone No. 134, a man with a bow; on stone No. 135,

an<lb/>elephant and a bird; on stone No. 136, an armed man; and on stone No. 137, a man

fighting<lb/>with a tiger.

This and the next inscription are dated in the third and eighteenth year, respectively,<lb/>of

Ko-Vijaya-Narasiṁhavarman.<ref t="1:137-1"/>

<hi>[1.] <ta>kovicaiyanaraciṅkaparmaṟ-</ta></hi>

<hi>[2.] <ta>ku yāṇṭu [mū]ṉṟāvatu•</ta></hi>

<hi>[1.] <ta>śrī [||*] kovicaiyanaraciṅkaparmaṟku</ta></hi>

<hi>[2.] <ta>yāṇṭu patiṉeṭṭāvatu••</ta></hi>

This and the next inscription are dated in the twenty-ninth and thirty-second

year,<lb/>respectively, of Madirai-koṇḍa Ko-Parakesarivarman.<ref t="1:137-2"/>

<hi>[1.] <ta>śrī [||*] matirai koṇ-</ta></hi>

<hi>[2.] <ta>ṭa kopparakecaripaṉ-</ta></hi>

<hi>[3.] <ta>maṟki yāṇṭirupatto-</ta></hi>

<hi>[4.] <ta>ṉpatāvatu•••</ta></hi>

<hi>[2.] <ta>matirai ko-</ta></hi>

<hi>[3.] <ta>ṇṭa koppara-</ta></hi>

<hi>[4.] <ta>kecaripa</ta><gr>rma</gr><ta>ṟku y[ā]-</ta></hi>

<hi>[5.] <ta>ṇṭu muppattuira[ṇ]-</ta></hi>

<hi>[6.] <ta>ṭāvatu•••</ta></hi>

<h3>No. 138. ON A STONE IN THE VĪRA TEMPLE AT MALAYAPAṬṬU NEAR VIRIÑCHIPURAM.</h3>

1. King: the illustrious mahāmaṇḍaleśvara Veṅkaṭadeva-mahārāyar.<ref t="1:137-3"/>

2. Date: Śaka 15[2]4 expired and the Śubhakr̥t year current.<pb n="1:138"/>

3. Donor: Bommu-nāyaṉ Nāṅgama-nāyaka,<ref t="1:138-1"/> i.e.,

Nāṅgama-nāyaka, the son<lb/>of Bommu-nāyaka.<ref t="1:138-2"/>

4. Donee: the Vīra Temple at Mariḷiyappaṭṭu.<ref t="1:138-3"/>

<h3>No. 139. AT THE ŚRĪRAṄGANĀYAKA-SVĀMIN TEMPLE AT PAḶḶIKOṆḌA NEAR VIRIÑCHIPURAM,<lb/>TO

THE LEFT OF THE FRONT DOORWAY.</h3>

This inscription is dated in the Durmati<ref t="1:138-4"/> year, which was current after

the expiration<lb/>of the Śaka year 1554. The third symbol of the Śaka date is not quite clear.

There is<lb/>a mistake either in the Śaka or in the cyclic year, as the only Durmati year

of the<lb/>16th century corresponded to the current Śaka year 1544. The inscription mentions

the<lb/>temple of Raṅganātha-Perumāḷ at Paḷḷikoṇḍai.<ref t="1:138-5"/>

<h3>No. 140. ON A STONE AT ŚEDUVĀLAI NEAR VIRIÑCHIPURAM.</h3>

1. King: the illustrious mahāmaṇḍaleśvara, the illustrious

Sadāśivadeva-mahārāyar<lb/>(of Vijayanagara).<ref t="1:138-6"/>

2. Date: Śālivāhana-Śaka 1489 expired and the Prabhava year current.

3. Donee: the liṅga of Mārgasahāya<ref t="1:138-7"/> at

Tiru-Viriñchapuram.

<h3>No. 141. INSIDE THE GOPURA AT TIRUMALAI NEAR POLŪR, ON THE BASE.<ref t="1:138-8"/></h3>

The inscription is a fragment, dated in some year of Rājarāja-deva.<ref t="1:138-9"/>

In the second<lb/>line the word Śoṛa-koṉ, “the Choḷa king,” occurs.

<hi>[1.] <gr>svasti [śrī]rājarājade</gr><ta>varkku yā[ṇṭu]•••</ta></hi>

<hi>[2.] <ta>ccekarama• kaṇṇaṉ coḻakoṉ vait•••</ta></hi>

<h3>No. 142. ON THE BASE OF THE SOUTH WALL OF THE AMMAIAPPEŚVARA TEMPLE<lb/>AT PAḌAVEḌU.</h3>

The beginning of both lines of this inscription is buried underground. From that<lb/>part, which

I have copied, it appears that the inscription refers to some gift (mānya,

i.e.,<lb/>sarvamānya). At the beginning of the second line, the word paḍaivīḍu

occurs in the plural<lb/>and seems to be used in the sense of “encampments.”<ref t="1:138-10"/> The

inscription ends with “the<lb/>signature of Jayaṅkoṇḍa-Śoṛa-Brahmā-rāyaṉ”; the

same name is borne by a village-<lb break="no"/>accountant in a Tirumalai inscription.<ref t="1:138-11"/>

<hi>[1.] <ta>.••••• kumutappaṭai[yi]le kal veṭṭikkuṭuttapaṭi tāṅkaḷ<lb/>inta

maṇṭalattārayaṅkaḷukku iḷa•• muṉpe viṇṇappañceytu<lb/>veṇṭum kāriyaṅkaḷum ceyvittu

teja</ta></hi>

<hi>[2.] <ta>.••••• ṭṭiṇam paṭaiviṭukaḷil cantaikaḷ kaṭaikaḷil<lb/>aḷḷuḷḷatum

aḷḷikkoḷḷakkaṭava[r]kaḷākavum [||*] inta māṉiyattukku<lb/>ayitam paṇṇiṉavaṉ

keṅkaikkarai[yi]l kārām pacuvai koṉṟavaṉ<lb/>pāvattile povaṉ [||*] ivai

ceyaṅkoṇṭacoḻappiramārāyaṉ<lb/>eḻuttu [||*]</ta><pb n="1:139"/></hi>

<h3>No. 143. ON THE NORTH WALL OF THE SOMANĀTHEŚVARA TEMPLE AT PAḌAVEḌU.</h3>

This inscription is an incorrect duplicate of the first four lines of No. 81, above.

<hi>[1.] <gr>svasti [||*] śrīmanmahāmaṇḍaleśvaran</gr></hi>

<hi>[2.] <gr>harirāyavibhaṭan bhaṣai</gr><ta>kku tap[pu]-</ta></hi>

<hi>[3.] <ta>va rāyar kaṇṭaṉ [mū]varāyar [ka]ṇ-</ta></hi>

<h3>Nos. 144 TO 150. INSCRIPTIONS OF THE KAILĀSANĀTHA TEMPLE AT KĀÑCHĪPURAM.</h3>

<h3>No. 144. FRAGMENTS OF GRANTHA INSCRIPTIONS.</h3>

Besides the fragments noticed below, the shrine of Rājasiṁhavarmeśvara and

its<lb/>mahāmaṇḍapa contain a number of fragments in the Grantha character, which

must have<lb/>belonged to one or more inscriptions in Sanskrit verse and prose. One of the

fragments,<lb/>which is found on the floor of the mahāmaṇḍapa and which consists of 10

lines, mentions the<lb/>Choḷas in the genitive case (Choḷānām, line 3). A

second fragment, which is found on the<lb/>roof of the mahāmaṇḍapa, consists also of 10

lines and seems to be connected with the first.<lb/>It mentions Choḷa-Triṇetra (lines 1

and 10) and three Eastern Chalukya kings,

viz.,<lb/>[Vijay]āditya-Guṇakāṅga, Chāḷukya-Bhīma and

Kollavigaṇḍa<ref t="1:139-1"/> (line 3). The<lb/>name of V[ai]dumba, a king who

is known to have been conquered by the Choḷa king<lb/>Parāntaka I.,<ref t="1:139-2"/> occurs at the beginning of line 5. In lines 7 and 8, (the temple of the

god)<lb/>Bhīmeśvara is mentioned. The 8th line of both fragments seems to have

contained<lb/>a date in the Śaka era, of which the first number was 9 and the third was 3.<ref t="1:139-3"/> A third<lb/>fragment, which is found on the floor of the

Rājasiṁhavarmeśvara Shrine and consists<lb/>of 49 lines, mentions the Eastern

Chalukya king Dānārṇava<ref t="1:139-4"/> (line 17) and the

Choḷa<lb/>king Karikāla-Choḷa<ref t="1:139-5"/> (line 38) and contains a long

list of birudas of some king. Another<lb/>list of birudas is contained in a fourth

fragment, which is found on the roof of the<lb/>mahāmaṇḍapa and consists of 30 lines.

There is a fifth fragment in 9 lines on the roof of<lb/>the mahāmaṇḍapa. Two small

fragments, each of which contains 8 lines, are found near the<lb/>window, which opens from the

mahāmaṇḍapa into the front maṇḍapa.

<h3>No. 145. ON THE FLOOR OF THE RĀJASIM3HAVARMEŚVARA SHRINE.</h3>

Each line of this inscription is incomplete at the end. It is dated during the reign

of<lb/>Madirai-koṇḍa Ko-Parakesari[varman].<ref t="1:139-6"/> Line 2 mentions “the holy

stone-temple”<lb/>(Tirukkaṟṟaḷi), i.e., the Rājasiṁhavarmeśvara Temple.<ref t="1:139-7"/> According to lines 3 and 4, the<lb/>inscription seems to have recorded an agreement

made by the inhabitants of two quarters (śeri)<lb/>of Kachchippeḍu (i.e.,

Kāñchīpuram), of which the second was called Ekavīrappāḍi-<lb break="no"/>chcheri

and the name of the first also ended in ppāḍichcheri. The term paḷḷichchandam<ref t="1:139-8"/><lb/>occurs in line 5.<pb n="1:140"/>

<hi>[1.] <gr>svasti śrī ||</gr> <ta>matirai koṇṭa<ref t="1:140-1"/>

kopparake</ta><gr>sa</gr><ta>ri•••••</ta></hi>

<hi>[2.] <ta>ttoṉṟāvatu tirukkaṟṟaḷi uṇṇāḻi[kai]•••••</ta></hi>

<hi>[3.] <ta>ppāṭicceriyomum ekavirappāṭicceriyomum emmili[c]aintu•••<lb/>•••</ta></hi>

<hi>[4.] <ta>ṭu teva[ruru]kaḷu[kkum] iṟaṅkiṉamaiyil kaccippeṭṭiraṇṭu

ceri••<lb/>••••</ta></hi>

<hi>[5.] <ta>m paḷḷiccantamum nikki niṉṟa . nilattil taḷiyiṟtevar pakkal•••<lb/>•••</ta></hi>

<h3>No. 146. ON THE ROOF OF THE MAHĀMAṆḌAPA OF THE RĀJASIM3HAVARMEŚVARA SHRINE.</h3>

This fragment is dated in the twelfth year of Ko-Rāja-Rājakesarivarman,

“who<lb/>built a jewel (-like) hall at Kāndaḷūr.” The mention of

Kāndaḷūr shows, that the king.<lb/>has to be identified with that

Rājarāja-deva, who caused the inscriptions Nos. 40, 41 and<lb/>66 to be engraved, and

that he built the hall at Kāndaḷūr before his twelfth year. The<lb/>inscription seems

to have recorded, that the assembly (sabhā) of some village pledged them-<lb break="no"/>selves, to furnish a yearly supply of paddy to the temple-treasurers

(Śiva-paṇḍārigaḷ) from the<lb/>interest of a sum of money,<ref t="1:140-2"/> which they

had received from “the large holy stone-temple,<lb/>alias Rājasiṁheśvara, at

Kāñchipuram,” or to pay a fine of a quarter poṉ daily. The<lb/>document is

signed by [Pu]ṟambi Sūrya of Tiruviṛāpuṟam.

<hi>[1.] <ta>śrī [||*] kāntaḷurccā[lai] kalamaṟutta

kovirājarājake</ta><gr>sa</gr><ta>[ri]pa</ta><gr>rmma</gr><ta>kku

yāṇṭu<lb/>panniraṇṭāvatu•••••</ta></hi>

<hi>[2.] <ta>vāyil</ta> <gr>sabha</gr><ta>yom kaiyyeḻuttu [||*] k[ā]ñci[pu]rattupperiya

tirukkaṟṟaḷiyā-<lb break="no"/>kiya rāja</ta><gr>si[ṃ*]heśva</gr><ta>rattu•••••</ta></hi>

<hi>[3.] <ta>[y]āṅkaḷ koṇṭu [ka]ṭava pon tuḷai niṟai</ta>

<gr>dha[nma]</gr><ta>kaṭṭaḷaikkallāl mutal<lb/>muppattumukkaḻañcum•••••</ta></hi>

<hi>[4.] <ta>ku nelp[pa]licai [kaḻa]ñcin vāy ṉāṟ[k]kāṭi [i](ra)rājakecariyāl

āka<lb/>nellu nūṟṟuṉāṟppat•••••</ta></hi>

<hi>[5.] <ta>vālum [nī]kki pārakūliyum cuṅkamu[m] pa[ṭṭu] māciyum paṅkuniyum

akappaṭa<lb/>āḻvār tirumuṟa•••••</ta></hi>

<hi>[6.] <ta>kai uṭaiyarkaḷḷum civapaṇṭārikaḷ vaca[mu]m āṭṭāṇṭu

toṟumaṟavaḷantu<lb/>tara[vu] koḷvomāṉom [i]ñn[~e]•••••</ta></hi>

<hi>[7.] <ta>•[ṅ]ka[ṭṭu]voma••• itaṟṟiṟampil</ta> <gr>dha[nm]āsa</gr><ta>nattu nicatam

kālp-<lb break="no"/>pon manṟa oṭṭikkuṭuttom e[ti]•••••</ta></hi>

<hi>[8.] <gr>.••••• [sa]bhai</gr><ta>yom [||*] [i]tu tiruviḻāpuṟam [pu]-<lb break="no"/>ṟampi</ta> <gr>sūryya</gr><ta>nennivaiye[n]neḻuttu [||*]</ta></hi>

<h3>No. 147. ON THE FLOOR OF THE RĀJASIM3HAVARMEŚVARA SHRINE.</h3>

These two fragments belong to the time of Ko-Rājakesarivarman. The second is<lb/>dated

in his 3rd year. Each of them records an agreement made by the inhabitants of some<lb/>village, who

pledged themselves to furnish daily one uṛakku of oil for a nondā<ref t="1:140-3"/>

or nandā lamp<lb/>in exchange for a loan of 15 kaṛañjus of gold, and is signed by

Māṉatoṅgaḷ Maḷḷerumāṉ,<lb/>a member of the village-assembly (kūṭṭam).

<h1>First inscription.</h1>

<hi>[1.] <ta>kovirājakecaripa</ta>[ <gr>nma</gr><ta>r</ta>] <ta>kku yā[ṇ]ṭu•••••</ta></hi>

<hi>[2.] <ta>tūro[m] kai eḻuttu•••••</ta></hi>

<hi>[3.] <ta>ṭu kaṭava poṉ tu[ḷai] niṟai[yiṉ] pati[ṉai]ṅka[ḻa]ñcukkum

k[ā]•<lb/>•••••</ta></hi>

<hi>[4.] <gr>hādeva</gr><ta>ṟkku can</ta><gr>tra</gr><ta>rātitta[varai] nicatam

uḻakkeṇ[ṇai]••••<lb/>.</ta>.</hi>

<hi>[5.] <ta>yo[ru] n[o]ntāviḷakki[nu]kku eṇṇai aṭṭuvo[m]•••••</ta></hi>

<hi>[6.] <ta>[iv]vūr kūṭṭat[tāṉ] māṉatoṅkaṉmalleru[māṉeṉ ||*]</ta></hi>

<h1>Second inscription.</h1>

<hi>[7.] <ta>[k]ovirācakecaripa</ta><gr>nma</gr><ta>[ṟ]kku yāṇṭu</ta> <gr>3</gr> <ta>āvatu

kā[liyūrkkoṭṭattu*]••<lb/>••••</ta></hi>

<hi>[8.] <ta>[ma]ṅkalattu ūrom kaiy eḻuttu kāñcipurat[tu]••••<lb/>.</ta>.</hi>

<hi>[9.] <ta>yāṅkaḷ koṇṭu kaṭava(va) poṉ</ta> <gr>[15]</gr>

<ta>patiṉai[ntu*]••••<lb/>.</ta>.</hi>

<hi>[10.] <ta>ñcuṉukku<ref t="1:141-1"/> i</ta><gr>de</gr><ta>varkku

can</ta><gr>trā</gr><ta>tittaaḷavum nicatam u[ḻa]••••<lb/>••</ta></hi>

<hi>[11.] <ta>ūrakamuṭaiyār kālloṭokkum uḻakkāley oru na</ta><gr>nt</gr>[

<gr>ā</gr><ta>viḷakku*</ta>] <ta>.••<lb/>••••</ta></hi>

<hi>[12.] <ta>ṉ ivvūr kūṭṭattāṉ māṉatoṅkal mallerumāṉeṉ [||*]</ta></hi>

<h3>No. 148. ON THE ROOF OF THE MAHĀMAṆḌAPA OF THE RĀJASIM3HAVARMEŚVARA SHRINE.</h3>

This fragment, which is dated in the fifteenth year of

Ko-Parakesarivarman,<lb/>contains an agreement made by the inhabitants of some village,

who had received a certain<lb/>sum of money from “the large holy stone-temple (i.e., the

Rājasiṁhavarmeśvara Temple) at<lb/>Kachchippeḍu (i.e., Kāñchīpuram).” From

the interest of this sum, they pledged them-<lb break="no"/>selves to supply ghee for a lamp at the

rate of 1 uṛakku per day or 7 nār̥s and 1 uri per<lb/>mensem.<ref t="1:141-2"/> The measure to be used was a nār̥, which was equal to a

rājakesari.<ref t="1:141-3"/> As the<lb/>Choḷa kings alternately bore the

surnames Rājakesarin and Parakesarin,<ref t="1:141-4"/> it must<lb/>be assumed,

that this measure was called after one of the predecessors of the king, to whose<lb/>reign the

inscription belongs. The writer of the inscription was the village-headman

Nāga<lb/>Alappaḍi.<ref t="1:141-5"/>

<hi>[1.] <ta>kopparake</ta><gr>sarivarmma</gr><ta>kku yāṇṭu patiṉaiñcāvatu

kāliyūrkkoṭṭattu••<lb/>••••</ta></hi>

<hi>[2.] <ta>•r ūrom kaiyyeḻuttukkaccippeṭṭupperiya tirukka[ṟṟaḷi*]•••<lb/>•••</ta></hi>

<hi>[3.] <ta>yāṅkaḷ koṇṭu kaṭava poṉ tuḷai patiṉaṟu kaḻañ[cu*]••••<lb/>••</ta><pb n="1:142"/></hi>

<hi>[4.] <ta>ṉ palicaikkāka oru [na*]</ta><gr>ntā</gr><ta>viḷakkiṉukku nicatam uḻakku

ṉey•••<lb/>•••</ta></hi>

<hi>[5.] <ta>yarkaḷ vaḻi</ta> <gr>rāja</gr><ta>kecariyoṭokkunāḻiyāl tiṅkaḷ eḻu nāḻi

uri ne[y*]<lb/>••••••</ta></hi>

<hi>[6.] <ta>[ita]ṟtiṟampil</ta> <gr>dha[rmm]āsa</gr><ta>ṉamuḷḷiṭṭa tarmaveṇṭu kovukku

nicatam kā•<lb/>•••••</ta></hi>

<hi>[7.] <ta>ūrom ūr colla eḻutiṉeṉ ivūr vicavaṉ nākaṉ alappa[ṭi*]<lb/>••••••</ta></hi>

<h3>No. 149. ON THREE STONES AT THE RĀJASIM3HAVARMEŚVARA SHRINE.</h3>

These are three fragments of what must have been a very long inscription. Its extent<lb/>may be

estimated from the fact, that line 1 of the first fragment corresponds to line 1 of<lb/>No. 67,

line 1 of the second fragment to line 5 of No. 67, and the first part of line 1 of the<lb/>third

fragment to the latter part of line 6 of No. 67. None of the fragments is in its

original<lb/>position. The first and second are built into the roof of the mahāmaṇḍapa of

the Rāja-<lb break="no"/>siṁhavarmeśvara Shrine. The third fragment is built into the

pavement of the veranda<lb/>near the entrance into the mahāmaṇḍapa; some letters of each

line are covered by a pillar.

Although the name of the king, during whose reign the inscription was engraved, is<lb/>lost, the

existing fragments of the first line, which agree literally with parts of the first,<lb/>fifth and

sixth lines of the inscription No. 67, prove, that the inscription was one

of<lb/>Rājendra-Choḷa-deva. As the list of his conquests reaches here only as far as

“the<lb/>high mountains of Navanedikkula,”<ref t="1:142-1"/> the date must fall between

the 7th and 10th years<lb/>of the king. The inscription seems to have recorded some gifts of paddy,

gold and money.

<hi>[First fragment, line 1.] <ta>.••••• yum porcceyap-<lb break="no"/>pāvaiyum

cirttaṉiccelviyum taṉ peru</ta><gr>nte</gr><ta>viya[r]āki i</ta></hi>

<hi>[Second fragment, line 1.] <ta>karuti iruttiya cem poṟṟiruttaku

muṭiyum<lb/>payaṅkoṭu paḻi mika muyaṅkiyil</ta></hi>

<hi>[Third fragment, line 1.] <ta>[na]vanetikkulapperumalai[kaḷum māpporu ta]ṇ-<lb break="no"/>ṭāṟko[ṇṭa]</ta></hi>

<hi>[First fragment, line 2.] <ta>[ṟā]vatu mutal ittevarkkuttevatāṉamākakkuṭuttaru-<lb break="no"/>ḷi[ṉa] nellum poṉṉuṅkācum ittevarkku mu[ṉ]</ta></hi>

<hi>[Second fragment, line 2.] <ta>laṟupattunā[ṟ]kalamum poṉ

patiṉmukkaḻañcum<lb/>kācoṉṟum iṉṉāṭṭuk[ka]ṭu</ta></hi>

<hi>[Third fragment, line 2.] <ta>[te]vaṟku ve[ṇ]ṭum

niva</ta><gr>nta</gr><ta>ṅ••••<lb/>•• m ip[paṭi]ya</ta></hi>

<hi>[First fragment, line 3.] <ta>ḷārumuṉṉāṉa cāttaṉūruṭaiyārum

ā[ṭṭa]vāruṭai-<lb break="no"/>yārum

naṭuvirukkuṅka</ta><gr>ntā</gr><ta>ṭ[ai]ttiruveṇk[ā]ṭapaṭṭarumeva[puravu]</ta></hi>

<hi>[Second fragment, line 3.] <ta>nel[lu a]ṟupatteṇkalamum

ākattiruvekampaṉāl<lb/>mutalara nellu nāṉūṟṟeḻupat[tu]</ta></hi>

<hi>[Third fragment, line 3.] <ta>r</ta> <gr>ekotsa</gr><ta>vattukkuttiru•••••<lb/>.

pattunāli[ṉ]</ta></hi>

<hi>[First fragment, line 4.] <ta>[ku]ppāl iru nāḻiyum

tirumuḷaiviccukkaḻuvappāl<lb/>iru nāḻiyu[m] ākappāl nānāḻikku nellukkuṟu[ṇiyu]m</ta>

<hi>[Second fragment, line 4.] <gr>. strade</gr><ta>var cārttiyaruḷapparicaṭṭam

oṉṟikkup-<lb break="no"/>poṉaraikkālukku nellukkalane mukkuṟuṇi ma•••••</ta></hi>

<hi>[Third fragment, line 4.] <ta>•r eṇmarkku arici patakkum••••<lb/>•• kku arici iru

nā</ta></hi>

<h3>No. 150. ON A PILLAR IN THE MAṆḌAPA IN FRONT OF THE RĀJASIM3HAVARMEŚVARA SHRINE.</h3>

This inscription is dated in the 26th year of Tribhuvanachakravartin

Rājarāja-deva.<lb/>According to the Poygai inscriptions (Nos. 59 to 64) this year would

correspond to Śaka<lb/>1163-64. By the subjoined document, some person pledged himself, to supply

daily one<lb/>āṛākku<ref t="1:143-1"/> of ghee for five lamps (saṁdhi-viḷakku)

“to the lord of the holy stone-temple, alias<lb/>Rājasiṁhavarmeśvara, at

Kachchippeḍu,” i.e., Kāñchīpuram. The ghee had to<lb/>be made over daily to

those, who were in charge of the nār̥gai (measure) within the temple.

<h1>North face.</h1>

<hi>[1.] <gr>svasti śrī [||*]</gr> <ta>tiripuvaṉac-</ta></hi>

<hi>[2.] <ta>[ca]kkaravatikaḷ śrīrā-</ta></hi>

<hi>[3.] <ta>jarājatevarkku yā-</ta></hi>

<hi>[5.] <ta>[ya]ppaci mā</ta><gr>sa</gr><ta>ttu</ta></hi>

<hi>[6.] <ta>[kac]cippeṭṭu tiruk-</ta></hi>

<hi>[7.] <ta>[ka]ṟṟaḷi āṉa rāja</ta><gr>si[ṃ*]ha-</gr></hi>

<hi>[8.] <ta>pa</ta><gr>nmiśva</gr><ta>ramuṭaiya nāyan-</ta></hi>

<hi>[9.] <ta>ārkku nāḷoṉṟukku</ta></hi>

<hi>[10.] <gr>santi</gr><ta>viḷakku</ta> <gr>5</gr> <ta>kkum</ta></hi>

<hi>[11.] <ta>piḷḷaiyār kāmā-</ta></hi>

<hi>[12.] <gr>[śa]</gr><ta>r mutallikaḷḷi-</ta></hi>

<hi>[1.] <ta>kkoṇṭu a[ḷap*]-</ta></hi>

<hi>[4.] <ta>kkum tiruuṇ[ṇ*]-</ta></hi>

<hi>[6.] <ta>r vacame [n]ā[ḷ] t[oṟu*]-</ta></hi>

<hi>[7.] <ta>m aḷakka kaṭave[n*]-</ta></hi>

<hi>[8.] <ta>ānen [|*] [u]viḷakku ca</ta>[ <gr>nti</gr><ta>ra*</ta>]-</hi>

<hi>[9.] <ta>āti</ta><gr>ttavarai</gr> <ta>celu</ta><ref t="1:143-3"/><pb n="1:144"/></hi>

<h1>ADDENDA.</h1>

<h3>No. 151. A PALLAVA GRANT FROM KŪRAM.</h3>

The original of the subjoined grant was bought for Government from the

Dharmakartā<lb/>of Kūram, a village near Kāñchīpuram.<ref t="1:144-1"/> It is engraved on seven thin copper-plates,<lb/>each of which measures 10(1/8) by

3(1/4) inches. As the plates are in very bad preservation, the<lb/>work of deciphering them was

somewhat difficult. Of the seventh plate about one half is<lb/>completely lost. Next to it, the

first, fifth and sixth plates have suffered most. An elliptic<lb/>ring, which is about (3/8) inch

thick and measures 4 by 4(3/4) inches in diameter, is passed through<lb/>a hole on the left side of

each plate. The seal is about 2(1/2) inches in diameter and bears a<lb/>bull, which is seated on a

pedestal, faces the left and is surmounted by the moon and a liṅga.<lb/>Farther up, there

are a few much obliterated syllables. A legend of many letters passes<lb/>round the whole seal.

Unfortunately it is so much worn, that I have failed to decipher it.

The language of the first 4(1/2) plates of the inscription is Sanskrit,——verse and prose;

the<lb/>remainder is written in Tamil. The Sanskrit portion opens with three benedictory

verses,<lb/>of which the two first are addressed to Śiva and the third mentions the race

of the Palla-<lb break="no"/>vas. Then follows, as usual,<ref t="1:144-2"/> a mythical

genealogy of Pallava, the supposed founder of<lb/>the Pallava race:——

Brahman.<lb/>Aṅgiras.<lb/>Br̥haspati.<lb/>Bharadvāja.<lb/>Droṇa.<lb/>Aśvatthāman.<lb/>Pallava.

The historical part of the inscription describes three kings, viz.,

Parameśvaravar-<lb break="no"/>man, his father Mahendravarman and his

grandfather Narasiṁhavarman. Of<lb/>Narasiṁhavarman it says, that he

“repeatedly defeated the Choḷas, Keraḷas, Kaḷa-<lb break="no"/>bhras and

Pāṇḍyas,” that he “wrote the (three) syllables of (the word) vijaya

(i.e., victory),<lb/>as on a plate, on Pulakeśin's back, which was caused to be

visible (i.e., whom he caused to<lb/>turn his back) in the battles of Pariyaḷa,

Maṇimaṅgala, Śūramāra, etc.,” and that he<lb/>“destroyed (the city of)

Vātāpi.” No historical information is given about Mahendra-<lb break="no"/>varman, who, accordingly, seems to have been an insignificant ruler. A

laudatory<lb/>description of the virtues and deeds of his son Parameśvaravarman fills two

plates of<lb/>the inscription. The only historical fact contained in this long and difficult

passage is that,<pb n="1:145"/><lb/>in a terrible battle, he “made Vikramāditya,——whose

army consisted of several<lb/>lakshas,——take to flight, covered only by a rag.”

The three kings who are mentioned in the Kūram grant, viz.,

Narasiṁhavarman,<lb/>Mahendravarman and Parameśvaravarman, are identical with

three Pallava kings<lb/>described in Mr. Foulkes' grant of Nandivarman Pallavamalla,<ref t="1:145-1"/> viz., Narasiṁhavarman<lb/>I., Mahendravarman II. and Parameśvaravarman I. Of

Narasiṁhavarman I. the last-<lb break="no"/>mentioned grant likewise states, that he

“destroyed Vātāpi” and that he “frequently<lb/>defeated Vallabharāja at

Pariyaḷa, Maṇimaṅgala, Śūramāra, and other (places).”<lb/>Here Vallabharāja

corresponds to the Pulakeśin of the Kūram grant. If Mr. Foulkes'<lb/>grant further

reports, that Parameśvaravarman I. “defeated the army of Vallabha in<lb/>the

battle of Peruvaḷanallūr,” it is evident that it alludes to the same fight as

is<lb/>described in the Kūram grant.

If we combine the historical information contained in both grants, it appears——1. that<lb/>the

Pallava king Narasiṁhavarman I. defeated Pulakeśin, alias

Vallabharāja, at<lb/>Pariyaḷa, Maṇimaṅgala, Śūramāra, and other places,

and destroyed Vātāpi, the capital<lb/>of the Western Chalukyas, and——2. that

his grandson Parameśvaravarman I. defeated<lb/>Vikramāditya, alias

Vallabha, at Peruvaḷanallūr. As stated above (p. 11), Pulakeśin<lb/>and

Vikramāditya, the opponents of the two Pallava kings, must have been the

Western<lb/>Chalukya kings Pulikeśin II. (Śaka 532 and 556) and his son

Vikramāditya I. (Śaka<lb/>592 (?) to 602 (?)), who, more indico, likewise boast

of having conquered their antagonists.<ref t="1:145-2"/><lb/>Thus, a grant of Pulikeśin

II. says, that “he caused the leader of the Pallavas to hide his<lb/>prowess behind the

ramparts of Kāñchīpura;”<ref t="1:145-3"/> and, in a grant of Vikramāditya

I., it is<lb/>said that “this lord of the earth, conquering Īśvarapotarāja

(i.e., Parameśvaravarman I.),<lb/>took Kāñchī, whose huge walls were

insurmountable and hard to be broken, which was<lb/>surrounded by a large moat that was

unfathomable and hard to be crossed, and which<lb/>resembled the girdle (kāñchī) of the

southern region (read dakshiṇadiśaḥ).”<ref t="1:145-4"/>

Another Pallava king, viz., Nandipotavarman, is mentioned as the

opponent of the<lb/>Western Chalukya king Vikramāditya II. (Śaka 655 to 669) in

the Vakkaleri grant,<lb/>which was published by Mr. Rice.<ref t="1:145-5"/> The table

inserted on p. 11, above, shows that this<lb/>Nandipotavarman must be identical with the Pallava

king Nandivarman Pallavamalla,<lb/>who is mentioned in Mr. Foulkes' grant. Though

digressing from my subject, I now sub-<pb n="1:146"/><lb/>join a transcript from the facsimile and

a translation of that part of the Vakkaleri grant,<lb/>which describes the reign of

Vikramāditya II.

<hi>[36.] <de>sakalabhuvanasāmrājyalakṣmīsvayaṃvarābhiṣekasamayānanta-</de></hi>

<hi>[37.] <de>rasamupajātamahotsāhaḥ ātmavaṃśajapūrvvanr̥paticchāyā-</de></hi>

<hi>[38.] <de>pahāriṇaḥ prakr̥tyamitrasya pallavasya samūlonmūla-</de></hi>

<hi>[39.] <de>nāya kr̥tamatiratitvarayā tuṃḍākaviṣayaṃ prāpyābhimusā<ref t="1:146-1"/>gatannandipotava-</de></hi>

<hi>[40.] <de>rmmābhidhānampallavaṃ raṇamukhe saṃprahr̥tya prapalāsya<ref t="1:146-2"/>

kaṭumukhavādi-</de></hi>

<hi>[41.] <de>trasamudraghoṣābhidhānavādyaviśeṣānkhaṭvāṃgadhvaja<ref t="1:146-3"/>

prabhūtaprakhyāta-</de></hi>

<hi>[42.] <de>hastivarānsvakiraṇanikaravikāsanirākr̥tatimirammāṇikyarāśi-</de></hi>

<hi>[43.] <de>ñca hastekr̥tya kalaśabhavanilayaharidaṃganāṃcitakāṃcīya-</de></hi>

<hi>[44.] <de>mānāṃ kāṃcīmavināśya praviśya

satatapravr̥ttadānāna(ā)nditadvijja-</de><ref t="1:146-4"/></hi>

<hi>[45.] <de>dīnānāthajano narasiṃhapotavarmmanirmmāpitaśilāmayarāja-</de></hi>

<hi>[46.] <de>siṃheśvarādidevakulasuvarṇarāśipratyarppaṇopārjitorjitapuṇyaḥ a-</de></hi>

<hi>[47.] <de>nivāritapratāpaprasarapratāpitapāṇḍyacoḷakeraḷakaḷabhrapra-</de></hi>

<hi>[48.] <de>bhr̥tirājanyakaḥ

kṣubhitakarimakarakarahatadalitaśuktimuktamuktāphala-</de></hi>

<hi>[49.] <de>prakaramarīcijālavilasitavelākule<ref t="1:146-5"/> ghūrṇamānārṇobhidhāne

dakṣi[ṇā]-</de></hi>

<hi>[50.] <de>rṇave śaradamalaśaśadharaviśadayaśorāśimayaṃ jayastambha-</de></hi>

<hi>[51.]

<de>matiṣṭhipadvikramādityasatyāśrayaśrīpr̥thivīvallabhamahārājādhirā-</de></hi>

<hi>[52.] <de>japarameśvarabhaṭṭāraka[ḥ]</de></hi>

“Vikramāditya Satyāśraya Śrī-Pr̥thivī-vallabha, the king of great kings,

the<lb/>supreme ruler, the lord,——to whom arose great energy immediately after the time of

his<lb/>anointment at the self-choice of the goddess of the sovereignty of the whole world, and

who<lb/>resolved to uproot completely his natural enemy, the Pallava, who had robbed of

their<lb/>splendour the previous kings born from his race,——reached with great speed the

Tuṇḍāka-<lb break="no"/>vishaya (i.e., the Toṇḍai-maṇḍalam<ref t="1:146-6"/>), attacked at the head of a battle and put to flight<lb/>the Pallava, called

Nandipotavarman, who had come to meet him, took possession of the<lb/>musical instrument

(called) “harsh-sounding” and of the excellent musical instrument called<lb/>“roar of the

sea,” of the banner (marked with Śiva's) club, of many renowned and excel-<lb break="no"/>lent elephants, and of a heap of rubies, which drove away darkness by the light of

the<lb/>multitude of their rays, and entered (the city of) Kāñchī,——which seemed

to be the handsome<lb/>girdle (kāñchī) of the nymph of the southern region,——without

destroying it. Having made<lb/>the twice-born, the distressed and the helpless rejoice by continual

gifts, having acquired<lb/>great merit by granting heaps of gold to (the temple) of stone

(called) Rājasiṁheśvara,<lb/>which Narasiṁhapotavarman had caused to

be built,<ref t="1:146-7"/> and to other temples, and having<lb/>burnt by the unimpeded progress of

his power the Pāṇḍya, Choḷa, Keraḷa, Kaḷabhra<lb/>and other princes, he placed a

pillar of victory (jayastambha), which consisted (as it were) of<lb/>the mass of his

fame that was as pure as the bright moon in autumn, on the Southern<pb n="1:147"/><lb/>Ocean, which

was called Ghūrṇamānārṇas (i.e., that whose waves are rolling) and

whose<lb/>shore glittered with the rays of the pearls, which had dropped from the shells, that

were<lb/>beaten and split by the trunks of the frightened elephants (of his enemies), which

resembled<lb/>sea-monsters.”

That Vikramāditya II. really entered Kāñchī and visited the

Rājasiṁheśvara<lb/>Temple, is proved by a much obliterated Kanarese inscription in the

Kailāsanātha Temple<lb/>at Kāñchīpuram. This inscription is engraved on the

back of a pillar in the maṇḍapa in<lb/>front of the Rājasiṁheśvara Shrine,

close to the east wall of that maṇḍapa, which at a<lb/>later time was erected between the

front maṇḍapa and Rājasiṁheśvara. It begins with the<lb/>name of “Vikramāditya

Satyāśraya Śrī-Pr̥thivī-vallabha, the king of great kings,<lb/>the supreme ruler, the

lord” and mentions the temple of Rājasiṁheśvara ( <de>rājasiṃgheśvara,</de><lb/>line

4).

I now return to the Kūram plates. The three last of them contain the grant

proper,<lb/>and record in Sanskrit and Tamil, that Parameśvara (i.e.,

Parameśvaravarman I.) gave<lb/>away the village of Parameśvara-maṅgalam,——which was

evidently named after the king<lb/>himself,——in twenty-five parts. Of these, three were enjoyed by

two Brāhmaṇas, Anantaśi-<lb break="no"/>vāchārya and Phullaśarman,

who performed the divine rites and looked after the repairs<lb/>of the Śiva temple at

Kūram, which was called Vidyāvinīta-Pallava-Parameśvara,<lb/>and which had

been built by Vidyāvinīta-Pallava, probably a relative of the king. The<lb/>fourth part

was set aside for the cost of providing water and fire for the maṇḍapa at

Kūram,<lb/>and the fifth for reciting the Bhārata in this maṇḍapa. The

remaining twenty parts were<lb/>given to twenty Chaturvedins.

At the time of the grant, the village of Kūram belonged to the nāḍu (country)

or, in<lb/>Sanskrit, manyavāntara-rāshṭra of Nīrveḷūr, a division of

Ūṟṟukkāṭṭukkoṭṭam (lines 49<lb/>and 57 f.), and the village of

Parameśvaramaṅgalam belonged to the Paṉmā-nāḍu<lb/>or

Patmā-manyavāntara-rāshṭra, a division of Maṇayiṟkoṭṭam (lines 53 and

71). As,<lb/>in numerous Tamil inscriptions, <ta>paṉma</ta> corresponds to the Sanskrit

<de>varman,</de>——the form Paṉmā-<lb break="no"/>nāḍu, which occurs also in No. 86,

might mean the country of the Varmās, i.e., of the<lb/>Pallavas, whose

names end in varman, the nominative case of which is varmā. There is,<lb/>however, a

possibility of <de>patmā</de> being a mistake for, and <ta>paṉmā</ta> a Tamil form of,

Padmā,<ref t="1:147-1"/> one<lb/>of the names of the goddess Lakshmī. With

Maṇayiṟkoṭṭam compare Maṇaviṟkoṭṭam<lb/>in No. 86 and

Eyiṟkoṭṭam in No. 88. Possibly Maṇaviṟkoṭṭam is a mere corruption

of<lb/>Maṇayiṟkoṭṭam, and Maṇayil stands for Maṇ-eyil, “mud-fort,” which might be a fuller

form<lb/>of Eyil, a village in the South Arcot District, which seems to have given its

name to Eyiṟ-<lb break="no"/>koṭṭam.<ref t="1:147-2"/>

In conclusion, an important palaeographical peculiarity of the Tamil portion of the<lb/>Kūram

plates has to be noted. The puḷḷi, which corresponds to the Nāgarī virāma,

occurs<lb/>frequently, though not regularly, in combination with seven letters of the Tamil

alphabet.<lb/>In the case of five of these <ta>(ṅ, m, l, ḷ, ṉ)</ta> it is represented by a short

vertical stroke over<lb/>the letter, as in the inscription No. 82, above.<ref t="1:147-3"/> In the

case of the two others ( <ta>n</ta> and <ta>r</ta>) it<lb/>has a similar shape, but is placed

behind the letter and at an angle with it, in such a way<lb/>that the lower part is nearer to the

letter than the upper one.<pb n="1:148"/>

<h1>Plate I.</h1>

<hi>[1.] <de>svasti [||*]

pañcā[syastriṃ]śada[rddha](ḥ)[pra]tibha[ya]nayanaścandra[mauḷi]striśū[lī

bhī]ma-</de></hi>

<hi>[2.] <de>vyāḷopavī[tī daśabhujaparighastatvamātrātmamūrttiḥ] [|*] [divyovekṣyo

mukunda]pra-</de></hi>

<hi>[3.] <de>[bhr̥]ti[bhi]ramarai[ssr̥ṣṭikr̥nmantrasi]ddhaḥ [karttā no mūrttavi]dyā

[vihitaparaya]ma-</de></hi>

<hi>[4.] <de>strāyatāṃ viśvamūrtti[ḥ*] || [1*] kā[ryyavyūha]kalākramasya

[paramavyomā]mr̥ta[jyotiṣo vi]-</de></hi>

<hi>[5.] <de>dvanmānasacandrakāntapatitā mūrcchanti yasyāṃśa[vaḥ] [|*] [bhūtānāṃ

hr̥]daye[ṣu cāna]ya-</de></hi>

<h1>Plate II a.</h1>

<hi>[6.] <de>ti yaḥ śaktiṃ kriyāsādhanīṃ trayātmā<ref t="1:148-1"/> parameśvarassa jayati

trailokyacūḷāmaṇi[ḥ] || [2*] a-</de></hi>

<hi>[7.] <de>brahmaṇyamasomayāgamayathāprasthānadaṇḍodyamam

mithyādāntamadānaśūrama-</de></hi>

<hi>[8.] <de>nr̥tavyāhārajihmānanam [|*] jātaṃ yatra nareśvaranna śruṇumo<ref t="1:148-2"/> yuddheṣu vā vikla[vam]</de></hi>

<hi>[9.] <de>nirvvighnaḥ<ref t="1:148-3"/> pr̥thivīnnirītimavatāntatpallavānāṃ kulam ||

[3*] brahmaṇoṃgirāsta[to] br̥ha-</de></hi>

<hi>[10.] <de>spati[ḥ] tasmādbharadvājaḥ tato droṇaḥ

[dro]ṇādaparimitatejodhāmā[śvatthā]mā</de></hi>

<hi>[11.] <de>tato nirākr̥takulāpallavaḥ pallavaḥ yatassakalabhuvanavallabha(ḥ)pallavakulam

[||*]</de></hi>

<h1>Plate II b.</h1>

<hi>[12.] <de>stheyāttatpallavakulam yatra jātañjaneśvaraḥ<ref t="1:148-4"/> [|*]

abrahmaṇyamma<ref t="1:148-5"/>dātāramma<ref t="1:148-6"/>śūrannānuśuśruma [|| 4*]

ta-</de></hi>

<hi>[13.] <de>[du]daya<ref t="1:148-7"/>dharaṇidharasomādityasyāvinatamukha(ḥ)nr̥patimūrddhni

cajośane<ref t="1:148-8"/> pratiyanti<ref t="1:148-9"/>rājagaja-</de></hi>

<hi>[14.] <de>yūthasiṃhasya narasiṃhavarmmaṇaḥ svayamiva bhagavato

nr̥patirūpāvatīrṇṇasya narasiṃha-</de></hi>

<hi>[15.] <de>sya muhuravajitacoḷakeraḷakaḷabhrapāṇḍyasya sahasrabāhoriva

samaraśatani-</de></hi>

<hi>[16.] <de>rvviṣṭasahasrabāhu<ref t="1:148-10"/>karmmaṇaḥ

pariyaḷamaṇimaṃgalaśūramāraprabhr̥tiraṇavidaśśita<ref t="1:148-11"/>pula-</de></hi>

<hi>[17.] <de>keśiṣṭaṣṭhapaṭṭalikhitavijayākṣarasya kalaśayoneriva vimathitavātāpeḥ

pautro ma-</de></hi>

<hi>[18.] <de>hendrasyeva suracitasampado mahendravarmmaṇaḥ supraṇītavarṇṇāśramadharmmasya

putra[ḥ]</de></hi>

<h1>Plate III a.</h1>

<hi>[19.] <de>parameśvara iva sarvvādhikadarśanaḥ<ref t="1:148-12"/> parameśvaravarmmā

bharata iva sarvvadamana[ḥ*] sagara iva kr̥tā-</de></hi>

<hi>[20.] <de>samañjasatyāgaḥ karṇṇa iva puṣkalāṃgo yaḥ priyak[ā*]vyo yayātiriva

anupanatānāṃ rājñā</de><ref t="1:148-13"/></hi>

<hi>[21.] <de>yasyājñā bhavati sarvvadā pīḷā saiva suhr̥dāmprayacchati mukhaśobhā<ref t="1:148-14"/> karṇṇapūratayā caturaḥ kalā-</de></hi>

<hi>[22.] <de>vilā[se] niyatam yaścāṃdo<ref t="1:148-15"/> bhavatyanaṃgasya muktāguṇastu

hr̥daye muktāguṇa eva</de></hi>

<hi>[23.] <de>vanitā[nā]m agaṇitanarahayakarikulavimarddajanitena reṇutuhinena

āropitaśa-</de></hi>

<hi>[24.] <de>śimaṇḍalasādr̥śyasahasrakarabimbe paṭaharavagarjjitogre

vikośanistriṃśa(t)vi-</de></hi>

<hi>[25.] <de>dyudābhoge pracaritakuñjarajalade vikālavarṣāvatāra iva tuṃgaturaṃgataraṃge

praca-</de><pb n="1:149"/></hi>

<h1>Plate III b.</h1>

<hi>[26.] <de>ratkarimakarajanitaviṣamāvatto<ref t="1:149-1"/> aviraḷamudīrṇṇaśaṃkhe

vijr̥mbhamāṇe samudra iva khaḍgala-</de></hi>

<hi>[27.] <de>tāvaraṇayute saśarāsananāgatilakapunnāgaghane uddhatakalakalaśabde kānana iva

caṇḍave-</de></hi>

<hi>[28.] <de>gapavanākulite yodhāpurītadhanuṣu<ref t="1:149-2"/>

vyatipatitapatatriruddhapavanaphathe<ref t="1:149-3"/> pracaritatomara-</de></hi>

<hi>[29.] <de>śaktiprāsagadākaṇayakappaṇa<ref t="1:149-4"/>cakre anyonyalīśa<ref t="1:149-5"/>radanakulīśa<ref t="1:149-6"/>sthirakilita<ref t="1:149-7"/>vadanama-</de></hi>

<hi>[30.] <de>ttagajabr̥nde anyonyamūrddhapātitakhaṅgavyatiṣaktaturagasādigaṇe

śastrāśastra<ref t="1:149-8"/>kacā-</de></hi>

<hi>[31.] <de>kacidaṇḍīrkr̥iyāpravyaṃkta<ref t="1:149-9"/>bhaṭajane

anyonyasadr̥śagaṇanaparibhavanīryyāta<ref t="1:149-10"/>nāmr̥śa<ref t="1:149-11"/>madamiśrīta-</de><ref t="1:149-12"/></hi>

<hi>[32.] <de>śoṃṇitakuṃkumaghana<ref t="1:149-13"/>lipya[mā*]nabhūmitale

virahitanipatitavā[hu]grīvājaṃ[gho]rukāṇḍa-</de></hi>

<h1>Plate IV a.</h1>

<hi>[33.] <de>dantabalauyebhyūha<ref t="1:149-14"/>sampātavidīrṇṇaprajavitavidrutabhūmi[pa*]titobhayapakṣe a<ref t="1:149-15"/>nyonyajaya-</de></hi>

<hi>[34.] <de>parājayasandehapreṃkhalagnalakṣmīvihite rudhiroghapālikāyīta<ref t="1:149-16"/>patitagajaśreṇi-</de></hi>

<hi>[35.] <de>pr̥ṣṭhavicaratmubhaṭe anyonyaghātarandhrānadhi[ga]malaptakr̥iyāyata<ref t="1:149-17"/>sthitayodhe śastro-</de></hi>

<hi>[36.] <de>dya<ref t="1:149-18"/>tabhu[ja]daṇḍaiḥ sārambha<ref t="1:149-19"/>vilohitākṣadaṣṭoṣṭhapuṭai rājanye[ḥ*] kr̥takr̥tyaiḥ nī<ref t="1:149-20"/>ha(ti)-</de></hi>

<hi>[37.] <de>tā[rddha]hatairitasthitaḥ<ref t="1:149-21"/> saṃkīrṇṇe ca

śīrṇṇadhvajātapatrai[ḥ*] patitagajaśca<ref t="1:149-22"/> sitacalita-</de></hi>

<hi>[38.] <de>cāmaranikare khaṇḍitavimr̥ditacūrṇṇitamakuṭaṃgada<ref t="1:149-23"/>hārakaṭakakarṇṇābharaṇe rudhiramadhupāna-</de></hi>

<hi>[39.] <de>mattapragītakūṣmāṇḍa[rākṣa]sapiśāce

da[tta]layatulyakālapratibhayanīnr̥rtyamkavandhaśatra-</de><ref t="1:149-24"/></hi>

<hi>[40.] <de>yonau [yone]kal(ā)kṣasādhanamā[yodha]naśirasi vikramāditya kappaṭa<ref t="1:149-25"/>mātrapari-</de></hi>

<h1>Plate IV b.</h1>

<hi>[41.] <de>cchadam ekākipalāyitam kr̥[ta <ref t="1:149-26"/>||] ranna<ref t="1:149-27"/>prabhākhacitakāñcanaśāribandhasānnāhya nāgamakivā-</de><ref t="1:149-28"/></hi>

<hi>[42.] <de>raṇanāmadheya[m |*] nityānubandhamadanijaramadrinātha<ref t="1:149-29"/>

sākṣādiva dvipasahasrakr̥tāniyātram<ref t="1:149-30"/> [|| 5*]</de></hi>

<hi>[43.] <de>tridaśapatituraṃgasyevamaṣṭamaṃgalayatre varasañcalasam<ref t="1:149-31"/>

pravyaktakalyāṇajātiṃ [|*] turagama-</de></hi>

<hi>[44.] <de>tiśayākhyāṃ ranna<ref t="1:149-32"/>palyāṇavantam sa tamapi

hayalakṣaiścāmaracchannakarṇṇai[ḥ || 6*] samarapari-</de></hi>

<hi>[45.] <de>śramasya sadr̥tvaśamahapalamalayujavokam rattanakharamanupamamāṇi<ref t="1:149-33"/>kyamarakatani-</de></hi>

<hi>[46.] <de>veśamaṇḍanam ślakṣṇaguṇaṃ guṇantakaṭisūtram udīrṇṇam maṇiprabham

bhāsurakiraṇamāli-</de><pb n="1:150"/></hi>

<hi>[47.] <de>koṭamāṇikkamanaghamaviśr̥tam manasi bhayavirppayanpārtthivānāndiśi diśi

caṭitanirtyo</de></hi>

<hi>[48.] <de>yaśam puṣpamālā idam maharadaśeṣasaktayā śaktalakṣmyā saha vapuṣī

viśeṣālaṃkr̥-</de></hi>

<h1>Plate V a.</h1>

<hi>[49.] <de>te vīrakr̥tyā tena parameśvareṇa</de>

<ta>ūṟṟukkāṭṭukkoṭṭa</ta><de>maddhye</de>

<ta>nīrveḷur</ta><de>nāmamanyavāntararāṣṭre maṣṭaśa-</de></hi>

<hi>[50.] <de>taccaturvveda<ref t="1:150-1"/>kulasamr̥ddhakūragrāmanāmamaddhye<ref t="1:150-2"/> vidyāvinītapallavaparameśvaragr̥he pratiṣṭhāpi-</de></hi>

<hi>[51.] <de>tasya bhagavataḥ parameṣṭhina[ḥ*] pinākapāṇe[ḥ] pūjyāsta[ā]pana<ref t="1:150-3"/>kumumagandhadhūpadīpahavirupa-</de></hi>

<hi>[52.] <de>hārabaliśaṃkhapaṭa(ā)hādipravarttanārttham atraiva

udakamagnibhāratamākhyāna<ref t="1:150-4"/>nimittārtthañca</de></hi>

<hi>[53.] <de>maṇayikkoṭṭamaddhye patmānāmamanyavāntararāṣṭre

parameśvaramaṃgalanāmagrāma[ḥ*] devatāna-</de><ref t="1:150-5"/></hi>

<hi>[54.] <de>nimitta brahmadeya<ref t="1:150-6"/> vidyāvinītapallaṃvādhirājaviiyaptaḥ<ref t="1:150-7"/> [ssarvvadattaparihāre datta(ḥ)ssarvvada]-</de><ref t="1:150-8"/></hi>

<hi>[55.] <de>ttaparihāre<ref t="1:150-9"/> datta iti [||*] atrāñjñaptiḥ<ref t="1:150-10"/>

uttarakāraṇikāmahāsenadatta[ḥ*] vidyāvinī-</de></hi>

<hi>[56.] <de>tapallavaparameśvaragr̥ha iha ca devakarmma[na]varmma<ref t="1:150-11"/>

kūrattācāryyaputraananta-</de></hi>

<h1>Plate V b.</h1>

<hi>[57.] <de>śivaācāryya[ḥ*] [datta] iti [rphu]llaśarmma[ā*] dvau putra[pautrā]

āñjatāḥ<ref t="1:150-12"/> ||——</de> <ta>ū[ṟ]ṟuk-<lb break="no"/>kāṭṭukko-</ta></hi>

<hi>[58.] <ta>ṭṭattu nīrveḷurnāṭṭukkūramum ñammaṉampākkamu• [ñaṅkaṇata]•<lb/>[ṭa]

viccāvinī-</ta></hi>

<hi>[59.] <ta>tappallavaracaṉ vile<ref t="1:150-13"/>kkāṇaṅkeyik<ref t="1:150-14"/>koṭuttu[cci]• [ṇ]e ceyitu āyiratti-<lb break="no"/>[ru]nū-</ta></hi>

<hi>[60.] <ta>ṟṟukkuḻippaṭiyāl viṟṟukkoṇṭa nilam [|*] ta[ḷi] eṭuppataṟku oṭu

cuṭak-<lb break="no"/>koṇṭa ni-</ta></hi>

<hi>[61.] <ta>lam [|*] tale<ref t="1:150-15"/>ppāṭakattuḷ cūḷe<ref t="1:150-16"/>meṭṭuppaṭṭiyum ūruḷ maṇṭakam eṭutta nila-</ta></hi>

<hi>[62.] <ta>ttoṭuṅkūṭa ayintekāl paṭṭi nilamum viṟṟu koṇṭu viccāvinītapallava-<lb break="no"/>parameccu-</ta></hi>

<hi>[63.] <ta>rakaram eṭuttu eri toṇṭi ittaḷi vaḻipāṭu ceyivārkku irukkum<lb/>mane<ref t="1:150-17"/>yum mane<ref t="1:150-18"/>ppa-</ta></hi>

<hi>[64.] <ta>ṭappum vakuttu itanuḷ mikka nilam oḻukkavikku viḷe<ref t="1:150-19"/>

nilamā[ka]vum [|*]<lb/>iṉnilattukku</ta></hi>

<h1>Plate VI a.</h1>

<hi>[65.] <ta>[kīḻpā]lellai mūtu<ref t="1:150-20"/>kāṭṭu vaḻiyiṉ meṟkum [|*]

teṉpāl[ellai ū]r<lb/>puku [vaḻiyiṉ vaṭakku]-</ta></hi>

<hi>[66.] <ta>m [|*] melpālellai ūr puku vaḻi niṉṟum vaṭakku nokki nāṭṭukkālu-<lb break="no"/>[k]ke poṉa va[ḻi]-</ta></hi>

<hi>[67.] <ta>yiṉ kiḻakkum [|*] vaṭapālellai nāṭṭukkālin teṟkum [|*] iṉnāṉkelle<ref t="1:150-21"/><lb/>akattu[m]</ta><pb n="1:151"/></hi>

<hi>[68.] <ta>taḷi[yu]m eriyum vaḻipāṭu ceyivār[k*]ku manaiyum manaippaṭappuṉnīkki

mik-</ta></hi>

<hi>[69.] <ta>ka nilamum cūḷaimeṭṭuppaṭṭiyum oḻukkavikku viḷai nilamāka koṭuttu

it-</ta></hi>

<hi>[70.] <ta>taḷikku veṇṭuntevakarumanavakarumañceyivataṟkum irupatiṉmar

caturppetika-</ta></hi>

<hi>[71.] <ta>ḷukkuppiramateyaṅkoṭuppataṟkum

maṇayiṟkoṭṭattuppaṉmānāṭṭuppara-</ta></hi>

<hi>[72.] <ta>meccuramaṅkalattuḷ akappaṭṭa vaḷeyil<ref t="1:151-1"/> cuṟṟu nilam attanaiyum

irupa[t]-</ta></hi>

<h1>Plate VI b.</h1>

<hi>[73.] <ta>teyintu paṅkāyi [|*] itaṉuḷ mūṉṟu paṅkum kūrattuttaḷikku [te]va-<lb break="no"/>[karuma]navakarumañ[cey]-</ta></hi>

<hi>[74.] <ta>vatākavum [|*] kūrattu maṇṭaka[ttu*]kku taṇṇīr[k*]kuntīkkum oru paṅkāka-<lb break="no"/>vum [|*] immaṇṭakatte pā-</ta></hi>

<hi>[75.] <ta>ratam vācippataṟku oru paṅkākavum [|*] niṉṟa irupatu paṅkum

irupatiṉmar<lb/>caturppetika-</ta></hi>

<hi>[76.] <ta>ḷukku pira<ref t="1:151-2"/>mateyamāka koṭututu<ref t="1:151-3"/> [|*] ivvūr

manaiyum manaippaṭappum ūrā-<lb break="no"/>ḷcciyum cek-</ta></hi>

<hi>[77.] <ta>kum taṟi[yum] kūlamum tarakum kattikkāṇamum maṟṟum potuvinālluḷḷa-<lb break="no"/>tellām i[p]-</ta></hi>

<hi>[78.] <ta>paṅku irupatteṉtiṉ<ref t="1:151-4"/> vaḻiyāle paṅkiṭṭuṇpā(r)rākavum [|*]

ivvūr parame-<lb break="no"/>ccurataṭākat-</ta></hi>

<hi>[79.] <ta>tukku pālāṟṟu niṉṟum toṇṭiṉa perumpiṭuku kāli[n pu]ḻuti

pāṭum<lb/>nī(r)rīṉta vaḻiyā[le]</ta></hi>

<hi>[80.] <ta>[tale]vāyum taleppeḻaiyum ū[ṟ*]ṟu[k*]kālum toṇ<ref t="1:151-5"/>[ṭiṉa

nila]mellām<lb/>[paramecu]-</ta></hi>

<h1>Plate VII a.</h1>

<hi>[81.] <ta>varamaṅkalattu ni[la]māka ikkāluḷ kuṟṟe[tta]•••••</ta></hi>

<hi>[82.] <ta>maiyum nāṭ[ā]ḻcciyu[ṉ]nāṭṭuppaṇṇikkeyu[m]•••••</ta></hi>

<hi>[83.] <ta>tāṉaṅkoṭutta muṉṟu paṅkunuḷum [o]ṉṟaraippaṅ[ku]•••••</ta></hi>

<hi>[84.] <ta>nār [a]ṉantacivaācāriyar makkaḷ makkaḷ ma[ru]makka[ḷ]••<lb/>••••</ta></hi>

<hi>[85.] <ta>ppuṟa[m]kkoṇṭu vaḻipāṭu ceyi[tu pali]po[caṉa]•••••</ta></hi>

<hi>[86.] <ta>m koṇṭu pu[lla]ca[ru]mar makka[ḷ makkaḷ]•••••</ta></hi>

<hi>[87.] <ta>vakarumamum ivviruvar makkaḷ makkaḷ•••••</ta></hi>

<hi>[88.] <gr>deva</gr><ta>tamākāniṉṟa</ta>

<gr>bappabhaṭṭā</gr><ta>rakaruṅkā•••••</ta></hi>

<h1>Plate VII b.</h1>

<hi>[89.] <ta>kkāttu koṭukka</ta> ||—— <de>asyā[ḥ*] praśasterava[tā] ¨ - - - - ¨ - - ¨ ¨ - ¨

- - [|*]</de></hi>

<hi>[90.] <de>somaśca yasyāssahavāsabandhustra[ya] ¨ - - ¨ ¨ - ¨ - - [||*] × × × ×</de></hi>

<hi>[91.] <de>hmadattañca dvidhā bhaktiñca pātu yaḥ [|*] macchiramma × × × × × × × × ¨ - ¨ -

[||*] × × × × ×</de></hi>

<hi>[92.] <de>puṣṭā[ni] vāhanāni mahīpate [|*] yuddhakāle × × × × × × × × ¨ - ¨ -

[||*]</de></hi>

<hi>[93.] <de>devasvambra[ā*]hmaṇasvañca lobhenopahinasti ya[ḥ |*] × × × × × × × × × ×</de><pb n="1:152"/></hi>

<hi>[94.] <de>cchiṣṭena jīvani ||—— bhūmidānātparandānam na bhūto<ref t="1:152-1"/> na

bhavi[ṣyati |*] × × × × × × × × ×</de></hi>

<hi>[95.] <de>bhūto na bhaviṣyati</de> <gr>|| la ||</gr><ref t="1:152-2"/></hi>

<h1>TRANSLATION.</h1>

<h1>A. Sanskrit portion.</h1>

Hail! <ref t="1:152-3"/>(Verse 1.) May (Śiva) protect us, who has five faces

(and) fifteen fearful eyes,<lb/>who bears the moon on his crest, who wears the trident,

whose sacred thread is a terrible<lb/>serpent, who possesses ten strong arms, who has the form of

the universal soul which consists<lb/>of truth alone, the divine one, who is to be respected by

Mukunda (Vishṇu) and the other<lb/>immortals, who produces the creation, who is propitiated

by spells, the creator, (who is)<lb/>knowledge incarnate, who performs perfect

self-restraint, and whose form is the universe!

(Verse 2.) Victorious is that Parameśvara (Śiva), who consists of the three

Vedas, the<lb/>crest-jewel of the three worlds, who places in the hearts of beings the power

which effects<lb/>actions, the moon of the highest sky, the succession of whose particles

(causes) a multitude of<lb/>products, and whose rays crystallize, when they fall, as on a

moon-stone, on the mind of the<lb/>learned!

(Verse 3.) May that race of the Pallavas,——in which we hear no prince was

(ever)<lb/>born, who was not pious, who did not perform the soma sacrifice, who

raised the club of<lb/>war unjustly, who was a sham saint, who did not perform heroic deeds

(only for the sake of)<lb/>liberality, whose tongue was so false as to speak an untruth, or

who was alarmed in battles,<lb/>——be unobstructed in protecting the earth, which is free from

calamities!

(Line 9.) From Brahman (sprang) Aṅgiras; from him,

Br̥haspati; from him,<lb/>Bharadvāja; from him, Droṇa; from Droṇa,

Aśvatthāman, the splendour of whose<lb/>power was immeasurable; from him,

Pallava, who drove away (every) jot of a calamity from<lb/>his race; from him, the

race of the Pallavas, the favourites of the whole world.

(Verse 4.) May that Pallava race last (for ever), in which we have heard

no prince<lb/>was (ever) born, who was not pious, who was not liberal, (or) who was

not brave!<ref t="1:152-4"/>

(Line 12.) The grandson of Narasiṁhavarman, (who arose) from the kings

of this<lb/>race, just as the moon and the sun from the eastern mountain; who was the crest-jewel

on<lb/>the head of those princes, who had never bowed their heads (before); who proved a

lion to<lb/>the elephant-herd of hostile kings; who appeared to be the blessed Narasiṁha himself,

who<lb/>had come down (to earth) in the shape of a prince; who repeatedly defeated the

Choḷas,<lb/>Keraḷas, Kaḷabhras, and Pāṇḍyas; who, like Sahasrabāhu (i.e.,

the thousand-armed<lb/>Kārtavīrya), enjoyed the action of a thousand arms in hundreds of

fights; who wrote the<lb/>(three) syllables of (the word) vijaya (i.e.,

victory), as on a plate, on Pulakeśin's back, which<lb/>was caused to be visible

(i.e., whom he caused to turn his back) in the battles of Pariyaḷa,<lb/>Maṇimaṅgala,

Śūramāra, etc.; and who destroyed (the city of) Vātāpi, just as

the<lb/>pitcher-born (Agastya) (the demon) Vātāpi;——

(Line 17.) The son of Mahendravarman, by whom prosperity was

thoroughly<lb/>produced (su-rachita), just as prosperity is heaped on the gods

(sura-chita) by Mahendra;<lb/>and who thoroughly enforced the sacred law of the castes and

the orders;——<pb n="1:153"/>

(Line 19.) (was) Parameśvaravarman, whose beauty (darśana)

surpassed (that of) all<lb/>(others), just as Parameśvara (Śiva) has

(one) eye (darśana) more than all (others); who, like<lb/>Bharata, was a

conqueror of all; who avoided improper conduct (asamañjasa), just as Sagara<lb/>abandoned

(his son) Asamañjasa<ref t="1:153-1"/>; who possessed a strong body (aṅga), just as

Karṇa was<lb/>(king) of the prosperous Aṅgas; who was fond of poems (kāvya), just

as Yayāti of (his<lb/>father-in-law) Kāvya (Uśanas); whose command always caused

pain to haughty kings, like a<lb/>chaplet (forcibly placed on their heads),<ref t="1:153-2"/> but gave splendour to the faces of friends by reaching<lb/>their ears, like an

ear-ring; who was constantly clever in the sport of the fine arts (kalā),<lb/>(just as) the

moon is charming in the beauty of her digits (kalā); (who resembled) the string<lb/>of

pearls (muktāguṇa) on the breast of Cupid, but who, at the same time, avoided

unlawful<lb/>(intercourse) with women (even) by thought.<ref t="1:153-3"/>

(Line 23.) At the head of a battle,——in which the disk of the sun was caused to

assume<lb/>the likeness of the circle of the moon through the mist of the dust, that was produced

by<lb/>the marching of countless troops of men, horses and elephants, which was terrible

through<lb/>the thunder-like sound of drums, which teemed with unsheathed swords that

resembled<lb/>flashes of lightning, in which elephants were moving like clouds, and which

(therefore)<lb/>resembled an unseasonable appearance of the rainy season; in which tall

horses looked like<lb/>billows, in which elephants caused distress on their path, just as

sea-monsters produce<lb/>whirlpools, in which conches were incessantly blown (or cast up),

and which (therefore)<lb/>resembled the gaping ocean; which was full of swords and shields

(āvaraṇa), just as of<lb/>rhinoceroses, creepers and varaṇa (trees), which was

crowded with heroes who possessed<lb/>bows and mighty elephants, as if it were crowded with

śara (grass) and with asana, nāga,<lb/>tilaka and puṁnāga (trees), in

which confused noises were raised, and which (therefore)<lb/>appeared to be a forest; which

was agitated by a violent wind, (but) in which the path<lb/>of the wind was obstructed by

arrows, that flew past each other on the bows (themselves),<lb/>while these were bent by the

warriors; in which javelins, pikes, darts, clubs, lances, spears<lb/>and discuses were flying

about; in which troops of furious elephants firmly impaled each<lb/>other's faces with the piercing

thunderbolts of their tusks; in which squadrons of horsemen<lb/>were connected by their swords,

that had struck each other's heads; in which there were<lb/>soldiers who were noted (for their

dexterity) in fighting with sword against sword, (pulling<lb/>of) hair against

(pulling of) hair, and club against club; in which the ground was thickly<lb/>smeared with

saffron, as the blood was mixed with the copious rutting-juice of elephants,<lb/>that issued in

consequence of (their) considering each other as equals (or) despising

each<lb/>other; in which (both) large armies had lost and dropped arms, necks, shanks,

thigh-<lb break="no"/>bones and teeth; in which, owing to the encounter of the armies, both sides

were broken,<lb/>urged on, put to flight and prostrated on the ground; which was attended by the

goddess of<lb/>fortune, sitting on the swing of the doubt about mutual victory or defeat; in which

brave<lb/>warriors were marching on the back of lines of fallen elephants, that formed a

bridge<lb/>over the flood of blood; in which soldiers stood motionless,<ref t="1:153-4"/> if their

blows did not hit each<pb n="1:154"/><lb/>other's weak parts; which was covered here and there with

shattered banners and parasols,<lb/>with fallen elephants and with dead and half-dead soldiers, who

had done their duty, whose<lb/>strong arms (still) raised the weapon, whose lips were bitten

and whose eyes were deep-red<lb/>with fury; in which a multitude of white chāmaras was

waving; in which tiaras, armlets,<lb/>necklaces, bracelets and ear-rings were broken, crushed and

pulverized; in which the<lb/>Kūshmāṇḍas, Rākshasas and Piśāchas were singing,

intoxicated with drinking the liquor of<lb/>blood; and which contained hundreds of headless trunks,

that were vehemently dancing<lb/>together in a fearful manner according to the beaten time,——he,

unaided, made Vikramā-<lb break="no"/>ditya, whose army consisted of several

lakshas, take to flight, covered only by a rag.

(Verses 5 and 6.) He, having caused to be accoutred the elephant called

Arivāraṇa<lb/>(i.e., ‘warding off enemies’), whose golden saddle was covered with

the splendour of jewels,<lb/>whose rut was perpetual, who (therefore) appeared to be the

king of mountains himself<lb/>whose torrents never cease to flow, and who was followed by thousands

of (other) elephants,——<lb/>and the horse called Atiśaya (i.e.,

‘eminence’), whose noble breed was manifest, and who<lb/>wore a saddle (set with)

jewels, together with lakshas of (other) horses, whose ears were<lb/>covered with

chāmaras.•••••<ref t="1:154-1"/>

(Line 49.) This Parameśvara gave to the blessed lord Pinākapāṇi

(Śiva),——who had<lb/>been placed in the temple of

Vidyāvinīta-Pallava-Parameśvara in the midst of the<lb/>village called Kūra,

which possessed one hundred and eight families that studied the four<lb/>Vedas, (and which was

situated) in the manyavāntara-rāshṭra called Nīrveḷūr, in the midst

of<lb/>Ūṟṟukkāṭṭukkoṭṭa, in order to provide for the worship, the bathing (of

the idol), flowers,<lb/>perfumes, incense, lamps, oblations (havir-upahāra-bali),

conches, drums, etc., and for water,<lb/>fire and the recitation of the Bhārata at

this (temple),——the village called Parameśvara-<lb break="no"/>maṅgala in the

manyavāntara-rāshṭra called Patmā, in the midst of Maṇayi[ṟ]koṭṭa,

as<lb/>a divine gift (and) as a gift to Brāhmaṇas, at the request of

Vidyāvinīta, the lord of the<lb/>Pallavas, with exemption from all taxes. The

executor (ājñapti<ref t="1:154-2"/>) of this (grant

was)<lb/>Mahāsenadatta (of) Uttarakāraṇikā. And for

(performing) the divine rites and the<lb/>repairs of this temple of

Vidyāvinīta-Pallava-Parameśvara,——Anantaśiva-āchārya,<lb/>the son of

Kūratt-āchārya, was given (!), and secondly Phullaśarman; (their) sons

and<lb/>grandsons were (also) appointed.

<h1>B. Tamil portion.</h1>

(Line 57.) (At) Kūram and Ñammaṉambākkam••••• in

Nīrveḷūr-<lb break="no"/>nāḍu, (a division) of

Ūṟṟukkāṭṭukkoṭṭam,——Vidyāvinīta, the Pallava king, bought<lb/>one

thousand and two hundred kur̥s<ref t="1:154-3"/> of land, for which he paid the price in

gold. (Other)<lb/>land was purchased, in order to burn tiles for building a temple. After

the paṭṭi<ref t="1:154-4"/> of<lb/>Śūḷaimeḍu within Talaippāḍagam

and five and a quarter paṭṭis of land in the village,<lb/>together with the land on which

the maṇḍapa was built, were bought; after the temple

of<lb/>Vidyāvinīta-Pallava-Parameśvara was built; after the tank was dug; and

after<lb/>houses and house-gardens were allotted to those, who had to perform the worship at

this<lb/>temple,——the land, which remained, was to be cultivated for (providing) the

customary<lb/>offerings. The eastern boundary of this land is to the west of the road to the

burning-<lb break="no"/>ground; the southern boundary is to the north of the road, which leads into

the village;<lb/>the western boundary is to the east of the road, which leads to the

district-channel (?) (and<pb n="1:155"/><lb/>which is) on the north of the road, which leads

into the village; the northern boundary is to<lb/>the south of the district-channel. After the land

included within these four boundaries,——<lb/>with the exception of the temple, the tank, and the

houses and house-gardens for those, who<lb/>had to perform the worship,——and the paṭṭi of

Śūḷaimeḍu had been given as land to be<lb/>cultivated for (providing) the

customary offerings,——the whole land round the tank (?) in<lb/>(the village of)

Parameśvaramaṅgalam in Paṉmā-nāḍu, (a division) of

Maṇayiṟkoṭṭam,<lb/>(was divided) into twenty-five parts (and set aside)

for performing the divine rites and the<lb/>repairs necessary for this temple, and in order to

grant a brahmadeya to twenty Chaturvedins.<lb/>Of these, three parts shall be

(for) performing the divine rites and the repairs of the temple at<lb/>Kūram; one

part shall be for water and fire for the maṇḍapa at Kūram; one part shall be

for<lb/>reciting the Bhārata in this maṇḍapa; the remaining twenty parts were

given as a brahmadeya<lb/>to twenty Chaturvedins. (The donees) shall enjoy the houses

and house-gardens of this village,<lb/>the village-property (?), the oil-mills, the looms, the

bāzār, the brokerage, the kattikkāṇam (?)<lb/>and all other common

(property), after (the proceeds) have been divided in the proportion of<lb/>these

twenty-five parts. The dry land (?) (along) the Perumbiḍugu channel, which

was<lb/>dug from the Pālāṟu<ref t="1:155-1"/> to the tank of Parameśvara at

this village, (and) all the land, in<lb/>which••••• channels (from) fountains were

dug, (shall be) the land of Parameś-<lb break="no"/>varamaṅgalam•••••

(Line 83.) Of the three parts, which were given, Anantaśiva-āchārya and his

sons<lb/>and further descendants (shall enjoy) one and a half part•••••

(Line 86.) Phullaśarman and his sons and further descendants•••••

[Lines 89 to 95 contain fragments of five Sanskrit verses, in the first of which

the<lb/>inscription is called a praśasti<ref t="1:155-2"/> or eulogy; the remaining four

were, as usual, imprecatory<lb/>verses.]

<h3>No. 152. ON A LAMP-PILLAR AT VIJAYANAGARA.</h3>

A rough transcript and paraphrase of the subjoined inscription was published as early<lb/>as

1836 in the Asiatic Researches.<ref t="1:155-3"/> The original is engraved on a lamp-pillar

in front of a<lb/>Jaina temple at the ruined city of Vijayanagara. The temple is

now-a-days styled<lb/>Gāṇigitti Temple,<ref t="1:155-4"/> i.e., “the temple of

the oil-woman.”<ref t="1:155-5"/>

The inscription consists of 28 Sanskrit verses and commences with an invocation

of<lb/>Jina (verse 1) and of his religion (Jina-śāsana, v. 2). Then follows a

pedigree of the<lb/>spiritual ancestors and pupils of the head of a Jaina school, who was

called Siṁha-<lb break="no"/>nandin:——

The Mūla-saṁgha.

The Nandi-saṁgha.

The Balātkāra-gaṇa.<pb n="1:156"/>

The Sārasvata-gachchha.<lb/>Padmanandin.<lb/>Dharmabhūshaṇa I.,

Bhaṭṭāraka.<lb/>Amarakīrti.<lb/>Siṁhanandin,

Gaṇabhr̥t.<lb/>Dharmabhūsha, Bhaṭṭāraka.<lb/>Vardhamāna.<lb/>Dharmabhūshaṇa

II., alias Bhaṭṭārakamuni.

The various epithets, which these teachers receive in the inscription,

are:——āchārya,<lb/>ārya, guru, deśika, muni and yogīndra. Other Jaina

terms, which occur in the inscription,<lb/>are:——syādvāda (v. 2.) or anekānta-mata

(v. 22), paṭṭa (vv. 11 and 12) and chaityālaya<lb/>(v. 28).

The pedigree of Jaina teachers is followed by a short account (vv. 15 to 18) of two<lb/>kings of

the first Vijayanagara dynasty, viz., Bukka, who was descended from the

race of<lb/>the Yādava kings, and his son Harihara (II). Harihara's hereditary

minister was the<lb/>general (daṇḍādhināyaka, vv. 19 and 21; daṇḍanātha, v.

20) Chaicha or Chaichapa.<lb/>Chaicha's son, the general (daṇḍeśa, vv.

21, 22 and 28) or prince (kshitīśa v. 23; dharaṇīśa,<lb/>v. 24) Iruga

or Irugapa, adhered to the doctrine of the above-mentioned Jaina

teacher<lb/>Siṁhanandin (v. 24). In Śaka 1307 [expired],<ref t="1:156-1"/> the cyclic

year Krodhana (lines 36 f.),<lb/>Iruga built a stone-temple of

Kunthu-Jinanātha (v. 28) at Vijayanagara (v. 26).<lb/>This city belonged to

Kuntala, a district of the Karṇāṭa country (v. 25).

Through my assistant I received a copy,——printed with a Telugu commentary in

the<lb/>Rudhirodgāri-saṁvatsara (i.e., 1863-64 A.D.),——of a Sanskrit kośa,

entitled Nānārtharatna-<lb break="no"/>mālā and composed by

Irugapa-daṇḍādhinātha or, as he calls himself in the opening<lb/>verses,

Iruga-daṇḍeśa. Dr. Oppert<ref t="1:156-2"/> mentions a large number of MSS. of the same

work.<lb/>Dr. Aufrecht<ref t="1:156-3"/> describes three inferior MSS. of it and states that,

according to one of these,<lb/>its composer lived under a king Harihara. This notice

enables us to identify the author<lb/>of the Nānārtharatnamālā with the general

Iruga or Irugapa of the subjoined inscription.

<hi>[1.] <de>yatpādapaṃkajarajo rajo harati mānasaṃ | sa jinaḥ śreyase</de></hi>

<hi>[2.] <de>bhūyādbhūyase karuṇālayaḥ || [1*] śrīmatparamagaṃbhīra-</de></hi>

<hi>[3.] <de>syādvādāmoghalāṃcchanaṃ | jīyāttrailokyanātha-</de></hi>

<hi>[4.] <de>sya śāsanaṃ jinaśāsanaṃ || [2*] śrīmūlasaṃghejani naṃdisaṃgha-</de><pb n="1:157"/></hi>

<hi>[5.] <de>[sta]smin balātkāragaṇotiraṃmyaḥ | tatrāpi sārasvatanāmni gacche

svacchāśayobhūdi-</de></hi>

<hi>[6.] <de>ha padmanaṃdī || [3*] ācāryyaḥ kuṃḍa[kuṃddā]khyo vakragrīvo mahāmatiḥ |

yelā<ref t="1:157-1"/>cā-</de></hi>

<hi>[7.] <de>ryyo gr̥ddha<ref t="1:157-2"/>piṃccha iti tannāma paṃcadhā || [4*] kecittadanvaye

cārumunayaḥ khana-</de></hi>

<hi>[8.] <de>yo girāṃ [|*] jaladhāviva ratnāni babhūu<ref t="1:157-3"/>rddivyatejasaḥ || [5*]

tatrāsīccārucāritrara-</de></hi>

<hi>[9.] <de>tnaratnākaro guruḥ | dharmmabhūṣaṇayogīṃdro bhaṭṭārakapadāṃcitaḥ ||

[6*]</de></hi>

<hi>[10.] <de>bhāti bhaṭṭārako dharmmabhūṣaṇo guṇabhūṣaṇaḥ |

yadyaśaḥkusumāmo-</de></hi>

<hi>[11.] <de>de gaganaṃ bhramarāyate || [7*] siṣya<ref t="1:157-4"/>stasya

munerāsīdanarggalataponidhiḥ | śrīmāna-</de></hi>

<hi>[12.] <de>marakīrttyāryyo deśikāgresaraḥ śamī || [8*] nijapakṣmapuṭakavāṭaṃ

ghaṭaitvā<ref t="1:157-5"/>nilanirodha-</de></hi>

<hi>[13.] <de>[to] hr̥daye | avicalitabodhadīpaṃ tamamarakīrtti bhaje tamoharaṃ<ref t="1:157-6"/> || [9*] kepi</de></hi>

<hi>[14.] <de>svodarapūraṇe pariṇatā vidyāvihīnāṃtarā yogīśā bhuvi saṃbhavaṃtu

baha-</de></hi>

<hi>[15.] <de>vaḥ kiṃ tairanaṃtairiha | dhīraḥ sphūrjjati durjjayātanumadadhvaṃsī

guṇairūrjji-</de></hi>

<hi>[16.] <de>tairācāryyomarakīrttiśiṣyagaṇabhr̥cchrīsiṃhanaṃdī vratī || [10*]

śrīdharmmabhūṣojani ta-</de></hi>

<hi>[17.] <de>sya paṭṭe śrīsiṃhanaṃdyāryyagurossadharmmā | bhaṭṭārakaḥ

śrījinadharmmaharmmyastaṃbhā-</de></hi>

<hi>[18.] <de>yamānaḥ kumudeṃdukīrttiḥ || [11*] paṭṭe tasya

munerāsīdvarddhamānamunīśvaraḥ | śrīsiṃ-</de></hi>

<hi>[19.] <de>hanaṃdiyogīṃdracaraṇāṃbhojaṣaṭpadaḥ || [12*] siṣya<ref t="1:157-7"/>stasya

gurorāsīddharmmabhūṣaṇa-</de></hi>

<hi>[20.] <de>deśikaḥ | bhaṭṭārakamuniḥ śrīmān śalyatrayavivarjjitaḥ || [13*]

bhaṭṭārakamuneḥ pādāvapū-</de></hi>

<hi>[21.] <de>rvvakamale stumaḥ | yadagre mukulībhāvaṃ yāṃti rājakarāḥ paraṃ || [14*]

evaṃ gurupa-</de></hi>

<hi>[22.] <de>raṃparāyāmavicchedena varttamānāyāṃ || āsīdasīmamahimā vaṃśe

yādava-</de></hi>

<hi>[23.] <de>bhūbhr̥tāṃ [|*] akhaṃḍitaguṇodāraḥ śrīmānbukkamahīpatiḥ || [15*]

udabhūdbhūbhr̥tastasmā-</de></hi>

<hi>[24.] <de>drājā harihareśvaraḥ | kalākalāpanilayo vidhuḥ kṣīrodadheriva || [16*]

yasmin bharttari bhū-</de></hi>

<hi>[25.] <de>pāle vikramākrāṃtaviṣṭape | cirādrājanvatī haṃta bhava[tyeṣā]

vasuṃdharā || [17*] tasmin śā-</de></hi>

<hi>[26.] <de>sati rājeṃdre caturaṃbudhimekhalāṃ | dharāmadharitāśeṣapurātanamahīpatau

|| [18*] āsītta-</de></hi>

<hi>[27.] <de>sya mahījāneḥ śaktitrayasamanvitaḥ | kulakramāgato maṃtrī

caicadaṃḍādhināyakaḥ || [19*] dvi-</de></hi>

<hi>[28.] <de>tīyamaṃtaḥkaraṇaṃ rahasye bāhustr̥tīyassamarāṃgaṇeṣu |

śrīmānmahācaica[pa]-</de></hi>

<hi>[29.] <de>daṃḍanātho jāgartti kāryye haribhūmibharttuḥ || [20*] tasya

śrīcaicadaṃḍādhināyakasyo-</de></hi>

<hi>[30.] <de>[rjji]taśriyaḥ | āsīdirugadaṃḍeśo naṃdano lokanaṃdanaḥ || [21*] na mūrttā

nābhūrttā nikhilabhu-</de></hi>

<hi>[31.] <de>vanābhogikatayā śaradrājadrākāviṭaniṭilanetradyutitayā | prabhūtā

kīrtissā cira-</de></hi>

<hi>[32.] <de>mirugadaṃḍeśa kathayatyanekāṃtātkāṃtātparamiha na kiṃcinmatamiti || [22*]

sadvaṃśajopi guṇa-</de></hi>

<hi>[33.] <de>vānapi mārggaṇānāmādhāratāmupagatopi ca yasya cāpaḥ | namraḥ

parānvinamayanni-</de></hi>

<hi>[34.] <de>rugakṣitīśasyoccairjjanāya khalu sikṣa<ref t="1:157-8"/>yatīva nītiṃ || [23*]

hariharadharaṇīśaprājyasāmrā-</de></hi>

<hi>[35.] <de>jyalakṣmīkuvalayahimadhāmā śauryyagāṃbhīryyasīmā |

irugapadharaṇīśassiṃha-</de></hi>

<hi>[36.] <de>naṃdyāryyavaryyaprapadana[li]nabhr̥ṃgassa pratāpaikabhūmiḥ || [24*] svasti

śakavarṣe 1307</de><pb n="1:158"/></hi>

<hi>[37.] <de>pravarttamāne krodhanavatsare phālgunamāse kr̥ṣṇapakṣe dvitīyāyāṃ tithau

śukravāre || asti vi-</de></hi>

<hi>[38.] <de>stīrṇṇakarṇāṭadharāmaṃḍalamadhyagaḥ | viṣayaḥ kuṃtalo nāmnā

bhūkāṃtākuṃtalopa-</de></hi>

<hi>[39.] <de>maḥ || [25*] vicitraratnaruciraṃ tatrāsti vijayābhidhaṃ | nagaraṃ

saudhasaṃdohadarśitākāṃḍacaṃdrikaṃ [|| 26*]</de></hi>

<hi>[40.] <de>maṇikuṭṭimavīthīṣu muktāsaikatasetubhiḥ | dā[na]āṃbūni niruṃdhānā

yatra krīḍaṃti bālikāḥ [|| 27*]</de></hi>

<hi>[41.] <de>tasminnirugadaṃḍeśaḥ pure cāruśilāmayaṃ | śrīkuṃthujinanāthasya

caityālayamacīkarat || [28*]</de></hi>

<hi>[42.] <de>bhadramastu jinaśāsanāya ||</de></hi>

<h1>TRANSLATION.</h1>

(Verse 1.) May that Jina, the dust of whose lotus-feet removes mental impurity,

and<lb/>who is an abode of compassion, produce abundant happiness !

(Verse 2.) May the religion of the lord of the three worlds, the religion of

Jina, the<lb/>unfailing characteristic of which is the glorious and extremely mysterious

scepticism,<ref t="1:158-1"/> be<lb/>victorious!

(Verse 3.) In the glorious Mūla-saṁgha, there arose the

Nandi-saṁgha; in this,<lb/>the lovely Balātkāra-gaṇa; and in the

gachchha called Sārasvata, (which belonged) to<lb/>this, the pure-minded

Padmanandin.<ref t="1:158-2"/>

(Verse 4.) The āchārya called Kuṇḍa[kunda], Vakragrīva, Mahāmati,

Elāchārya<lb/>and Gr̥dhrapiñchha:——these (were) his five (sur)names.

(Verse 5.) Just as pearls in the ocean, there appeared in his (spiritual) race

(anvaya)<lb/>certain beautiful sages, who were mines of speeches and endowed with divine

splendour.

(Verse 6.) Among these, there was a teacher, who was an ocean of beautiful

deeds,<lb/>which resembled pearls, the chief of ascetics (called) Dharmabhūshaṇa,

who was distin-<lb break="no"/>guished by the title of Bhaṭṭāraka.

(Verse 7.) Resplendent is the Bhaṭṭāraka Dharmabhūshaṇa, whose

(only) ornament<lb/>are virtues; even as a bee, the (whole) sky (enjoys) the

perfume of the flower of his fame.

(Verse 8.) The pupil of this sage was the glorious saint Amarakīrti, a treasury

of<lb/>austerities of unrestrained (power), the foremost of teachers, and full of

tranquillity.

(Verse 9.) I worship that Amarakīrti, who removes darkness, and in whose heart

the<lb/>lamp of knowledge never flickers in consequence of his shutting the door of his

eye-lids<lb/>and suppressing his breath.

(Verse 10.) Let many chiefs of ascetics arise on earth, who are bent (only) on

filling<lb/>their bellies, and whose minds are devoid of knowledge; what is their use in this

world,<lb/>(though they be) endless (in number) ? (For) there appears the pupil of

Amarakīrti, the<lb/>glorious, wise, and dutiful teacher Siṁhanandin, the head

of a school (gaṇabhr̥t), who<lb/>scatters (their) invincible and great pride by his

mighty virtues.<pb n="1:159"/>

(Verse 11.) His (successor) in office<ref t="1:159-1"/> was the glorious

Bhaṭṭāraka Dharmabhūsha,<lb/>who equalled (his) glorious teacher, the

saint Siṁhanandin, who resembled a pillar of<lb/>the palace of the holy religion of

Jina, and whose fame (possessed the splendour of) the<lb/>lotus and the moon.

(Verse 12.) (The successor) in office of this sage was a lord of sages,

(called) Vardha-<lb break="no"/>māna, who was a bee at the lotus-feet of the

glorious Siṁhanandin, the chief of ascetics.

(Verse 13.) The pupil of this teacher was the teacher Dharmabhūshaṇa, (also

called)<lb/>the glorious Bhaṭṭārakamuni,<ref t="1:159-2"/> who was free from the

three thorns.<ref t="1:159-3"/>

(Verse 14.) We praise the feet of Bhaṭṭārakamuni, those unheard-of lotuses,

before<lb/>which the hands of kings (rāja-karāḥ) are devoutly folded, (while the

day-lotus closes under the<lb/>influence of the rays of the moon:——rāja-karāḥ).

(Line 21.) While thus the succession of teachers continued without interruption:——

(Verse 15.) There was in the race of the Yādava princes the illustrious king

Bukka,<lb/>whose might was boundless, and who was exalted by perfect virtues.

(Verse 16.) From this prince there sprang the lord Harihara, a king who knew

all<lb/>arts (kalā),——just as the (full) moon, who possesses all digits

(kalā), was produced from the<lb/>milk-ocean.

(Verse 17.) While this prince, who has conquered the world by his valour, is (her)

lord,<lb/>this earth possesses——ah!——at last a king who deserves this title.

(Verse 18.) While this lord of kings, who surpassed all former princes, ruled the

earth,<lb/>whose girdle are the four oceans,——

(Verse 19.) The hereditary minister of him, whose wife was the earth, was the

general<lb/>Chaicha, who was endowed with the three (regal) powers.<ref t="1:159-4"/>

(Verse 20.) (His) second soul in (state) secrets (and his) third arm

on battle-fields,——the<lb/>illustrious and great general Chaichapa is (ever)

vigilant in the service of king Hari.

(Verse 21.) The son of this illustrious and brilliant general Chaicha was the

general<lb/>Iruga, who delighted the world.

(Verse 22.) Oh general Iruga ! This great fame (of thine),——which is not

corporeal,<lb/>because it pervades the whole world, (but which is at the same time)

corporeal, because it<lb/>resembles in splendour Śiva and the full-moon,<ref t="1:159-5"/> as it

shines in autumn,——says for a long<lb/>time:——“In this world there is no higher doctrine than the

lovely scepticism.”<ref t="1:159-6"/>

(Verse 23.) The bow of this prince Iruga loudly teaches, as it were, right

conduct to<lb/>the people, as it is of good bamboo (or of good family), endowed with a

string (or with virtues)<lb/>and a receptacle of arrows (or a refuge of beggars), but

is bent (or humble) and causes the<lb/>enemies (or the best) to bow.<pb n="1:160"/>

(Verse 24.) Prince Irugapa, that moon (who causes to unfold) the lotus of

the goddess<lb/>of prosperity of the great empire of king Harihara, he who has reached the

highest point of<lb/>prowess and profundity, the only abode of valour, (was) a bee at the

lotus-feet of Siṁha-<lb break="no"/>nandin,<ref t="1:160-1"/> the best of saints.

(Line 36.) Hail! In the Śaka year 1307, while the Krodhana year was current,

on<lb/>Friday, the second lunar day of the dark half of the month of Phālguna;——<ref t="1:160-2"/>

(Verse 25.) There is a district (vishaya), Kuntala by name, which is

situated in the<lb/>midst of the vast country (dharā-maṇḍala) of Karṇāṭa, and

which resembles the hair<lb/>(kuntala) of the goddess of the earth.

(Verse 26.) In this (country) there is a city (nagara), named

Vijaya, which is<lb/>resplendent with wonderful jewels, and which exhibits the spectacle

of an unexpected<lb/>moonshine by the multitude of its whitewashed palaces.

(Verse 27.) There the girls play on roads paved with precious stones, stopping

by<lb/>embankments of pearl-sand the water (poured out) at donations.

(Verse 28.) In this city the general Iruga caused to be built of fine stones a

temple<lb/>(chaityālaya) of the blessed Kunthu,<ref t="1:160-3"/> the lord of

Jinas.

(Line 42.) Let there be prosperity to the religion of Jina!

<h3>No. 153. ON A JAINA TEMPLE AT VIJAYANAGARA.</h3>

Next to No. 152, this is the oldest dated inscription at Vijayanagara. It

is<lb/>engraved on both sides of the north-west entrance of a ruined Jaina temple, which

is<lb/>situated to the south-west of the temple No. 35 on the Madras Survey Map. A

careless<lb/>transcript and paraphrase in the Asiatic Researches<ref t="1:160-4"/> has been

useful so far as it enabled<lb/>Mr. R.Sewell to complete the pedigree of the first

Vijayanagara dynasty in his Lists of<lb/>Antiquities.<ref t="1:160-5"/>

The inscription is written in large and handsome characters, which are,

however,<lb/>considerably obliterated in consequence of the usual coating with chunnam. It records,

in<lb/>Sanskrit, prose and verse, that in the Parābhava year, which was current after the

expiration<lb/>of the Śāka year 1348 (line 25), king Devarāja II. built a stone-temple

(chaityālaya or<lb/>chaityāgāra) of the Arhat Pārśvanātha (l.

5) or Pārśva-Jineśvara (l. 27) in a street<lb/>(vīthi) of the Pān-supārī

Bāzār (Kramuka-parṇāpaṇa, l. 4, or Parṇa-pūgīphalāpaṇa, l. 25)<lb/>at

his residence Vijayanagara (l. 4) or Vijayanagarī (l. 6), which belonged to

the<lb/>Karṇāṭa country (ll. 4 and 6).

The chief value of the inscription consists in the pedigree, which it gives no less

than<lb/>three times,<ref t="1:160-6"/> of the first Vijayanagara dynasty:——

1. Bukka (ll. 1, 9, 24) of the race of Yadu (Yadu-kula, l. 8, or

Yādavānvaya, l. 1).

2. His son, Harihara (II.) (ll. 2, 10, 24), mahārāja (l. 2).

3. His son, Devarāja (I.) (ll. 2, 13, 24).

4. His son, Vijaya (ll. 13, 15, 16, 19, 20, 24) or Vīra-Vijaya (l. 2).

5. His son, Devarāja (II.) (ll. 15, 18, 19, 20, 22, 24), Abhinava-Devarāja

(ll. 3 f.),<lb/>or Vīra-Devarāja (l. 16), mahārāja (l. 4), rājādhirāja,

rājaparameśvara, etc. (ll. 3 and 23).<pb n="1:161"/>

In the subjoined genealogical table of the first or Yādava dynasty of

Vijayanagara,<lb/>the names of the father and of the elder brother of Bukka and

those Śaka dates, for which<lb/>no references are given in the foot-notes, are taken from Mr.

Fleet's table of the same<lb/>dynasty.<ref t="1:161-1"/>

<table n="1:161"><ins>[see file sii01-04_tables.txt]</ins></table>

During the reign of Devarāja II. the city of Vijayanagara was visited by ‘Abdu’r-<lb break="no"/>razzāq as an ambassador of Sulṯān Shāh Rukh of Samarkand, a son of

the great Tīmūr.<lb/>‘Abdu’r-razzāq informs us, that he stayed at

Bījānagar (Vijayanagara), the capital of<lb/>Deo Rāī (Devarāja II.), from

the close of Z6u'l-ḥijja A.H. 846 = end of April A.D. 1443<lb/>to the 12th Sha'bān

A.H. 847 = 5th December A.D. 1443.<ref t="1:161-7"/> An English translation of his<lb/>own account

of his journey is included in Elliot and Dowson's History of India.<ref t="1:161-8"/>

Curiously<lb/>enough, the whole is also incorporated with slight alterations in Galland's

translation of<lb/>the Thousand and One Nights, where it forms part of the Story of

Prince Aḥmad and the Fairy<lb/>Parī Bānū. This is one of the twelve doubtful stories, the

originals of which are not found<lb/>in the existing Arabic MSS. of the Nights. The late

Professor Weil<ref t="1:161-9"/> was of opinion, that<lb/>they were probably contained in the

fourth volume of the Paris MS., which was lost after<lb/>Galland's death; and two of the missing

stories have since been actually recovered by<lb/>M. Zotenberg.<ref t="1:161-10"/> In

‘Abdu’r-razzāq's account of Vijayanagara, we possess the dated original,<lb/>from which part of

the Story of Prince Aḥmad was taken. In the absence of works of<lb/>reference, I cannot say

if this fact,——which furnishes us with a terminus a quo for the<lb/>compilation of that

story,——has been noticed before.

According to ‘Abdu'r-razzāq,<ref t="1:161-11"/> Devarāja II. issued the following

coins:——I. Gold:<lb/>(1) varāha; (2) partāb = (1/2) varāha; (3) fanam = (1/10)

partāb. II. Silver: tār = (1/6) fanam. III.<lb/>Copper: jītal = (1/3)

tār. Pagodas or varāhas with the legend <de>śrīpratāpadevarāya,</de> which on

some <pb n="1:162"/><lb/>copies is corrupted into <de>śrīpratāpadāvarāya,</de> are described

by Dr. Bidie,<ref t="1:162-1"/> who also figures a pagoda<lb/>of Bukka.<ref t="1:162-2"/>

The name partāb, which ‘Abdu’r-razzāq attributes to the half pagoda, is<lb/>probably

connected with the surname Pratāpa, which occurs before the names of Vijaya-<lb break="no"/>nagara kings both on coins and in inscriptions. Dr. Bain of Bangalore possesses a

half<lb/>pagoda<ref t="1:162-3"/> with the legend <de>śrīpratāpadovarāya</de> (sic) and

of the same type as the corresponding<lb/>pagoda. Two quarter pagodas in my cabinet have on the

obverse an elephant which faces<lb/>the left, and on the reverse the legend

<de>śrīdevarāya</de>. No fanam or silver coin with Devarāja's<lb/>name has been hitherto

discovered. Copper coins of Devarāja are very common in the<lb/>South-Indian bāzārs. They

have on the obverse a bull or an elephant, and on the reverse<lb/>the legends <de>śrīdevarāya,

pratāpadevarāya, rāyagajagaṃḍabheruṃḍa,</de> or <de>śrīnīlakaṃṭha.</de><ref t="1:162-4"/>

<h1>A. To the left of the entrance.</h1>

<hi>[1.] <de>śubhamastu || śrīmatparamagaṃbhīrasyādvādāmoghalāṃthanaṃ<ref t="1:162-5"/>

[|*] jīyāttrailokyanāthasya śāsanaṃ jinaśāsanaṃ ||

[1*]<lb/>śrīmadyādavānvayārnnavapūrnna<ref t="1:162-6"/>caṃdrasya [|]

śrībukkapr̥thvībhuja[ḥ] puṃṇya[paripā]-</de></hi>

<hi>[2.] <de>kapariṇatamūrttessr̥tkīrtterhariharamahārājasya

paryyāyāvatārāddhīrāddevarājanareśvarāddevarājādiva vijayaśrīvīra-<lb break="no"/>vijayanrupati<ref t="1:162-7"/>ssaṃjātast-</de></hi>

<hi>[3.] <de>smādrohaṇādreriva mahāmāṇikyakāṃḍo

nītipratāpasthirīkr̥tasāmrājyasiṃhāsanaḥ | rājādhirājarājaparameśvarā-<lb break="no"/>dibirudavikhyāto guṇanidhirabhi-</de></hi>

<hi>[4.] <de>navadevarājamahārājo nijājñāparipālitakarnnāṭa<ref t="1:162-8"/>deśamadhyavarttinaḥ svāvāsabhūtavijayanagarasya kramukaparnnā-<ref t="1:162-9"/><lb/>paṇavīthyāmācaṃdratāramātmakī-</de></hi>

<hi>[5.] <de>rttidharmmapravr̥ttaye | sakalajñānasāmrājyavirājamānasya

syādvādavidyāprakaṭana<ref t="1:162-10"/>paṭīyasaḥ

pārśvanāthasyārhataḥ<lb/>śilāmayaṃ caityālayamacīkarat [||*]</de></hi>

<hi>[6.] <de>deśaḥ karṇāṭanāmābhūdāvāsaḥ sarvvasaṃpadāṃ | viḍaṃbayati yaḥ

svarggaṃ puroḍāśāśanāśrayaṃ || [2*] vijaya-<lb break="no"/>nagarīti tasminna[ga]rī

nagarīti-</de></hi>

<hi>[7.] <de>ramyaharmyāste | nagariṣu<ref t="1:162-11"/> nagarī yasyā na garīyasyeva

gurubhiraiśvaryyaiḥ || [3*] kanakojvalasālaraśmijālaiḥ<lb/>parikhāṃbupratibiṃvitairalaṃ

y[ā]</de></hi>

<hi>[8.] <de>vasudheva vibhāti bāḍabārccirvr̥taratrākaramekhalāparītā || ||

śrīmānuddāmadhāmā yadukulatilakassārasauṃdaryya-<lb break="no"/>sīmā

dhīmānrāmā-</de><pb n="1:163"/></hi>

<hi>[9.] <de>bhirāmākr̥tiravanitale bhāti bhāgyāttabhūmā [|*] vikrāṃtyākrāṃtadikko

vimatadharaṇibhr̥tpaṃkajaśreṇivikkaḥ (|)<lb/>kṣoṇyāṃ jāgartti bukkakṣitipati-</de></hi>

<hi>[10.] <de>raribhūbhr̥tchira<ref t="1:163-1"/>śchitpr̥ṣatkaḥ || [4*]

tatprāptātmāvatāra sphurati hariharakṣmāpatirjñātasāro dāridryasphāravā-<lb break="no"/>rākarataraṇavi[dhau] viṣphuratkarnna<ref t="1:163-2"/>dhāraḥ | bhū-</de></hi>

<hi>[11.] <de>dānasvarnna<ref t="1:163-3"/>dānānukr̥taparaśughr̥<ref t="1:163-4"/>tpadminībaṃdhusūnu sphārākūpāratīrāvaḷinihitajayastaṃbhavinyastakīrttiḥ

|| [5*]<lb/>tenājanyarirājatallajaśira-</de></hi>

<hi>[12.] <de>stomasphuracchekharapratyuptopaladīpikāpariṇamatpādābjanīrājanaḥ |

vidvatkairavamaṃḍalīhimakaro [vi]khyātavī-<lb break="no"/>ryyākara[ḥ*]

śreyānvīrara-</de></hi>

<hi>[13.] <de>māsvayaṃvr̥tavaraḥ śrīdevarājeśvaraḥ || [6*] tajjanmāsminvadānyo ja[ga]ti

vijayate puṃṇyacāritramāṃnyo<lb/>dānadhvastārtthidainyo vijayanarapatiḥ khaṃ-</de></hi>

<hi>[14.] <de>ḍitārā[ti]sainyaḥ |

pratyudyajjaitrayātrāsamasamayasamudbhūtaketuprasūta[sphā]ya[dvā]tyopahatyāpratihatavimataughapratāpa-<lb break="no"/>pradīpaḥ || [7*]</de></hi>

<h1>B. To the right of the entrance.</h1>

<hi>[15.] <de>tasmādasmājjitā<ref t="1:163-5"/>tmājani jagati yathā jaṃbhajeturjjayaṃto

rājā śrīdevarājo vijayanr̥pativārāśirākā-<lb break="no"/>śaśāṃkaḥ |

kopāṭopapravr̥ttaprabalaraṇamiladvipratīpakṣa-</de></hi>

<hi>[16.] <de>māpaprāṇaśreṇīnabhasvannivahakabalanavyagrakhaḍgorageṃdraḥ || [8*]

vīraśrīdevarājo vijayanr̥patapassārasaṃjāta-<lb break="no"/>mūrttirbbharttā

bhūmervvibhāti praṇatariputaterārttijātasya harttā |</de></hi>

<hi>[17.]

<de>krūrakrodheddhayuddhoddhurakaraṭighaṭākarṇṇaśūrppaprasarppadvātavrātopaghātapratihatavimatādabhradhrutya<ref t="1:163-6"/>bhrasaṃghaḥ ||

[9*]<lb/>yaddhāṭīghoraghoṭīkhuradalitadharāreṇubhirvvīryyavahnerddhū-</de></hi>

<hi>[18.] <de>ma[sto]māyamānaiḥ pratinr̥patigaṇastrīdr̥śaḥ sāśrudhārāḥ |

prodyaddarppaprabhūtapratibhaṭasubhaṭāsphoṭanāṭopajāgra-<lb break="no"/>droṣotkarṣāṃdhakāradyumaṇirudayate devarājeśvaroyaṃ || [10*]</de></hi>

<hi>[19.] <de>viśvasminvijayakṣitīśa<ref t="1:163-7"/>januṣaḥ śrīdevarājeśiturllakṣmīṃ

kīrttisitāṃbujaṃ kalayate śauryyākhyasūryyodayāt |<lb/>āśā yatra

palāśatāmupagatāḥ</de></hi>

<hi>[20.] <de>svarṇṇācalaḥ karṇṇikā bhr̥ṃgā dikṣu mataṃgajā jaladhayo

māraṃdabiṃdūtkarāḥ || [11*] vikhyāte vijayātmaje<lb/>vitarati śrīdevarājeśvare

karṇṇasyājani va-</de></hi>

<hi>[21.] <de>rṇṇanā vigalitā vācyā dadhīcyādayaḥ | meghānāmapi moghatā pariṇatā

ciṃtā na ciṃtāma[ṇe]ḥ svalpāḥ<lb/>kalpamahīruhāḥ prathayate svarṇaicikī nīcatāṃ ||

[12*]</de></hi>

<hi>[22.] <de>soyaṃ kīrttisarasvatīvasumatīvāṇīvadhūbhissamaṃ bhavyo dīvyati

devarājanr̥patirbbhūdevadivyaddrumaḥ | yaśśauri-<lb break="no"/>rbbaliyācanāvirahittaścaṃdraḥ kaḷaṃ-</de></hi>

<hi>[23.] <de>kojjhitaḥ śakrassatyamagotrabhiddinakaraścāsatpathollaṃghanaḥ || [13*]

madanamanoharamūrttiḥ mahiḷājanamāna-<lb break="no"/>sārasaṃharaṇaḥ |

rājādhirājarājādimapadaparameśvarādini-</de></hi>

<hi>[24.] <de>jabirudaḥ || [14*] śaktau bukkamahīpālo dāne harihareśvaraḥ | śauryye

śrīdevarājeśo jñāne vijayabhūpatiḥ ||<lb/>[15*] soyaṃ śrīdevarājeśo

vidyāvinayaviśrutaḥ | prā-</de><pb n="1:164"/></hi>

<hi>[25.] <de>guktapuravīthyaṃtaḥ parṇṇapūgīphalāpaṇe || [16*] śākebde pramite yāte

vasusiṃdhuguṇeṃdubhiḥ | parābhavābde<lb/>kārttikyāṃ dharmmakīrttipravr̥ttaye || [17*]

syā-</de></hi>

<hi>[26.] <de>dvādamatasamarttha[na]kharvvitadurvvādigarvvavāgvitate[ḥ] |

aṣṭādaśadoṣamahāmadagajanikuruṃbamahitamr̥garājaḥ ||<lb/>[18*]

bhavyāṃbhoruhabhānoriṃdrādisu-</de></hi>

<hi>[27.] <de>reṃdravr̥ṃdavaṃdyasya | muktivadhūpriyabharttuḥ śrīpārśvaji[ne]śvarasya

karuṇābdheḥ || [19*] bhavyaparitoṣahetuṃ<lb/>śilāmayaṃ setumakhiladharmmasya |

caityāgāramacīkara-</de></hi>

<hi>[28.] <de>dādharaṇidyumaṇihimakarasthairyyaṃ || [20*]</de></hi>

<h1>TRANSLATION.</h1>

Let there be prosperity! (Verse 1.) May the religion of the lord of the three

worlds,<lb/>the religion of Jina, the unfailing characteristic of which is the glorious

and extremely<lb/>mysterious scepticism, be victorious!<ref t="1:164-1"/>

(Line 1.) The victorious and illustrious prince Vīra-Vijaya sprang from the

brave<lb/>prince Devarāja (I.), who resembled the king of the gods and who was descended

in his<lb/>turn from the glorious mahārāja Harihara (II.), whose body was

produced by the results of<lb/>the good deeds of the illustrious king Bukka, who, just as

the full-moon from the ocean,<lb/>(rose) from the illustrious Yādava race

(Yādavānvaya). The virtuous mahārāja Abhinava-<lb break="no"/>Devarāja

(i.e., the young Devarāja, or Devarāja II.),——(who sprang) from this (Vīra-<lb break="no"/>Vijaya), just as a heap of large rubies from the Rohaṇa mountain,<ref t="1:164-2"/> who made the throne of<lb/>his empire firm by polity and valour, and who was known by

the surnames of rājādhirāja,<lb/>rājaparameśvara, etc.,——in order that his fame and

merit might last as long as the moon and<lb/>the stars,——caused a temple (chaityālaya) of

stone to be built to the Arhat Pārśvanātha,——<lb/>who rules over the empire of

all knowledge, and who well knew how to proclaim the<lb/>doctrine of scepticism

(syādvāda-vidyā<ref t="1:164-3"/>),——in a street of the Pān-supārī Bāzār

(Kramuka-<lb break="no"/>parṇāpaṇa) at his (the king's) residence

Vijayanagara, that was situated in the midst of<lb/>(the country called)

Karṇāṭa-deśa, which was protected by his orders.

(Verse 2.) There was a country (deśa), Karṇāṭa by name, which was the

abode of all<lb/>wealth, and which equalled heaven, the seat of the gods.<ref t="1:164-4"/>

(Verse 3.) In this (country) there is a city, called Vijayanagarī, whose

lovely palaces<lb/>are as high as mountains, and than which none among the cities is more important

in great<lb/>power.

(Line 7.) Through the mass of the rays, (which issue from) its golden walls, and

which<lb/>are reflected in the water of its moat, this (city) closely resembles the earth,

that is<lb/>surrounded by the girdle of the ocean, which is encircled by the lustre of the

submarine<lb/>fire (bāḍaba<ref t="1:164-5"/>).

(Verse 4.) The illustrious, brilliant and wise king Bukka,——who is the ornament

of the<lb/>race of Yadu (Yadu-kula), who has reached the highest point of power and

beauty, whose<pb n="1:165"/><lb/>appearance is as lovely as that of Rāma, who has acquired wealth

by his good fortune, who<lb/>has subdued (all) quarters by his valour, (who crushes)

the crowd of rival kings, just as a<lb/>young elephant<ref t="1:165-1"/> a group of lotuses, and

whose arrows split the heads of the kings of his<lb/>enemies,——shines on earth (and) watches

over it.

(Verse 5.) Resplendent is his son, king Harihara (II.), whose strength is

well-known,<lb/>(who has proved) a splendid helmsman in crossing the great ocean of poverty,

who has equalled<lb/>the bearer of the axe<ref t="1:165-2"/> by his gifts of land and the son of

the sun<ref t="1:165-3"/> by his gifts of gold,<lb/>and who has deposited his fame in pillars of

victory (jayastambha), which he erected in an<lb/>uninterrupted line on the shore of the

great ocean.

(Verse 6.) From him sprang the most excellent and illustrious lord Devarāja

(I.), the<lb/>worship (nīrājana) of whose lotus-feet was performed with a lamp, (that

consisted of) the<lb/>precious stones, which were set in the glittering diadems on the

multitude of the heads of<lb/>the excellent<ref t="1:165-4"/> kings of his enemies<ref t="1:165-5"/>; (who gladdened) the learned, just as the moon the<lb/>night-lotuses; who was

a mine of well-known prowess; and who was voluntarily chosen as<lb/>husband by (Lakshmī)

the mistress of heroes.

(Verse 7.) Victorious in this world is his son, the liberal prince Vijaya, who

is to be<lb/>respected on account of his pious deeds, who has put an end to the distress of beggars

by<lb/>his gifts, who has crushed the armies of his foes, and the light of the courage of

whose<lb/>numerous enemies was extinguished by the (mere) touch of the violent<ref t="1:165-6"/> wind, that was<lb/>produced by his banners, which were raised (or: by the

comet, which rose) at the very<lb/>moment of the starting of his victorious expeditions.

(Verse 8.) Just as Jayanta from (Inḍra) the conqueror of (the demon)

Jambha, and just<lb/>as the full-moon from the ocean, there was born in this world from that prince

Vijaya the<lb/>passionless and illustrious king Devarāja (II.), whose sword was

engaged in destroying<lb/>numbers of lives,——just as the king of serpents is engaged in swallowing

masses of wind,——<ref t="1:165-7"/><lb/>of rival kings, who met (him) in mighty battles,

which were fought with excessive fury.

(Verse 9.) Resplendent is the lord of the earth, the illustrious Vīra-Devarāja

(II.),<lb/>whose body was produced by the power of the austerities of prince Vijaya; who

removed<lb/>the great distress of the crowd of his prostrated enemies (by pardoning them);

and whose<lb/>enemies' great fortitude,——as a mass of clouds,——was scattered by the (mere)

touch of the<lb/>violent wind, that was produced by (the flapping of) the ears,——which

resembled winnow-<lb break="no"/>ing-baskets,——of the troop of his elephants, who were longing for

battles, that raged with<lb/>fierce fury.

(Verse 10.) (Ever) rising is this lord Devarāja (II.), the eyes of the

wives of the crowd<lb/>of whose rival kings are filled with showers of tears,——as if it were by the

dense smoke of<lb/>the fire of (his) prowess,——by the dust, (which rises from) the

earth, that is split by the hoofs<lb/>of his steeds, which are terrible in their attack; and who,

just as the sun (dispels) darkness,<pb n="1:166"/><lb/>(subdues) the excessive

anger,——which is indefatigable in bold challenges,——<ref t="1:166-1"/> of many brave<lb/>and daring

warriors of the opposite party.

(Verse 11.) In consequence of the rising of the sun, which is called the prowess

of<lb/>the illustrious lord Devarāja (II.), the son of king Vijaya, there

spreads its splendour<lb/>over the whole world the white lotus-flower of his fame, in which the

points of the compass<lb/>are the petals, the golden mountain (Meru) the seed-vessel,<ref t="1:166-2"/> the elephants of the quarters the<lb/>bees, and the oceans so many drops of

honey.<ref t="1:166-3"/>

(Verse 12.) Since the famous and illustrious lord Devarāja (II.), the son of

Vijaya, is<lb/>making gifts, the praise of Karṇa has ceased; Dadhīchi<ref t="1:166-4"/>

and others are worthy of blame;<lb/>even the clouds (megha) have turned useless

(mogha); nobody thinks of the thinking-jewel<lb/>(chintāmaṇi); the

kalpa-trees appear very small (alpa); and the heavenly cow

(naichikī)<lb/>confesses her inferiority (nīchatā).

(Verse 13.) This excellent prince Devarāja (II.), (who resembles) the

tree of heaven<lb/>(by his liberality) to Brāhmaṇas, is sporting with his queens,

(viz.) the river of (his) fame,<lb/>the earth and the goddess of speech. Verily, he

resembles Śauri (Vishṇu), but has not to<lb/>beg for his revenue (bali),

(while Vishṇu in his dwarf-incarnation begged land from Bali); he<lb/>resembles the

moon, but is spotless; he resembles Śakra (Indra), but does not destroy<lb/>families

(gotra), (while Indra split the mountains:——gotra);<ref t="1:166-5"/> and he

resembles the sun, but<lb/>never transgresses the right course, (while the sun daily changes his

course in the sky).

(Verse 14.) His form is as lovely as that of Cupid, and he overcomes the great pride

of<lb/>women. His own surnames (biruda) are rājādhirāja, rājaparameśvara,<ref t="1:166-6"/> etc.

(Verse 15.) In power, he resembles king Bukka, in liberality——the lord

Harihara<lb/>(II.), in prowess——the illustrious lord Devarāja (I.), and in

wisdom——king Vijaya.<ref t="1:166-7"/>

(Verse 16 to 20.) This illustrious lord Devarāja (II.), who was famed

both for<lb/>wisdom and modesty, caused to be built in a street of the above-mentioned city,<ref t="1:166-8"/> in the<lb/>Pān-supārī Bāzār (Parṇa-pūgīphalāpaṇa), when the

Śāka year measured by the Vasus<lb/>(8), the oceans (4), the qualities (3) and the moon (1) had

passed, in the (cyclic) year<lb/>Parābhava, on Kārttikī (i.e., on

the day of the full-moon in the month of Kārttika), in order<lb/>to propagate (his)

merit and fame, a temple (chaityāgāra) of stone, which gives delight to<lb/>the good,

which is a bridge for (his) whole merit, and which shall last as long as the earth,<pb n="1:167"/><lb/>the sun and the moon, to the blessed Pārśva, the lord of Jinas,

who has maimed the<lb/>arrogant bombast of evil-speakers by establishing the doctrine of scepticism

(syādvāda-mata),<lb/>who is celebrated as a lion to the herd of extremely furious

elephants:——the eighteen sins<lb/>(dosha), who is a sun, (which gladdens) the good,

like lotuses, who is to be praised by Indra<lb/>and all other lords of the gods, who is the beloved

husband of the goddess of salvation, and<lb/>who is an ocean of mercy.

<h3>No. 154. A ROCK-INSCRIPTION AT THE FORT OF GUTTI.</h3>

This inscription is engraved on a rock not far from the summit of the fort of

Gutti<lb/>(Gooty) in the Anantapur District<ref t="1:167-1"/> and consists of one

verse in the Sragdharā metre. At the<lb/>time of the inscription, the fort of

Gutti (Gutti-durga) belonged to king Bukka. By<lb/>this, the well-known

king of the first dynasty of Vijayanagara, whose inscriptions range<lb/>between Śaka 1276

[current] and 1290 [expired],<ref t="1:167-2"/> seems to be meant.

Besides the subjoined inscription, the fort of Gutti bears three very rough

rock-inscrip-<lb break="no"/>tions in Kanarese of Tribhuvanamalladeva, i.e., of the

Western Chālukya king<lb/>Vikramāditya VI., surnamed Tribhuvanamalla.

The dates of two of them, which I<lb/>succeeded in making out, are recorded in the new era started

by Vikramāditya VI., the<lb/>Chāḷukya-Vikrama-varsha, which, according to Mr. Fleet,<ref t="1:167-3"/> began with the king's accession<lb/>in Śaka 997 [expired]. The two inscriptions are

dated in the 46th and 47th years, which<lb/>corresponded to the cyclic years Plava and

Śubhakr̥t, i.e., Śaka 1043 and 1044 [expired] or<lb/>A.D. 1121-22 and 1122-23.

<hi>[1.] <de>śrī [||*] durggāṇāṃ sārvvabhaumo dharaṇitalamahā-</de></hi>

<hi>[2.] <de>rājyacakrasya nābhiḥ śrībukkakṣoṇībhartturjjaga-</de></hi>

<hi>[3.] <de>davanakrute<ref t="1:167-4"/> viṣṇumūrtyaṃtarasya [|*] lakṣmīnātha-</de></hi>

<hi>[4.] <de>sya saṃpadnurukaraṇacaṇo dakṣiṇāvartta-</de></hi>

<hi>[5.] <de>śaṃkhaḥ prācīnaḥ pāṃcajaṃnyo jaya-</de></hi>

<hi>[6.] <de>ti girivaro guttidurggābhidhānaḥ [||*]</de></hi>

<h1>TRANSLATION.</h1>

Prosperity! Victorious is the king of forts, the best of mountains, Gutti-durga

by<lb/>name! (This mountain is) the nave of the wheel of the sovereignty over the whole

earth of<lb/>the illustrious king Bukka, the lord of fortune, who is another form

(assumed by) Vishṇu<lb/>for protecting the world, (and it is his) ancient

auspicious<ref t="1:167-5"/> conch-shell with convolutions<lb/>from left to right

(dakshiṇāvarta-śaṅkha),——<ref t="1:167-6"/>(and thus resembles) the centre of the

discus of<lb/>(Vishṇu) the lord of Lakshmī, and his conch-shell Pāñchajanya.<pb n="1:168"/>

<h3>No. 155. AN INSCRIPTION OF KULOTTUṄGA-CHOḶA AT CHIDAMBARAM.</h3>

The subjoined Grantha inscription is engraved on the outside of the east wall of

the<lb/>innermost prākāra of the great temple at Chidambaram in the South Arcot

District. It<lb/>consists of two verses in the Sragdharā metre, each of which eulogises the

victories of<lb/>Kulottuṅga-Choḷa over the five Pāṇḍyas. The first verse

further states, that the king<lb/>burnt the fort of Korgāra (Korgāra-durga) and

defeated the Keraḷas. Korgāra is<lb/>probably a Sanskritised form of Koṟkai in

the Tinnevelly District, the ancient capital of<lb/>the Pāṇḍyas.<ref t="1:168-1"/> The

second verse records, that Kulottuṅga-Choḷa placed a pillar of<lb/>victory on the

Sahyādri mountain, i.e., the Western Ghāṭs. This he must have done after<lb/>his

conquest of the Keraḷas, which is mentioned in the first verse.

According to a grant published by Mr. Fleet,<ref t="1:168-2"/> Kulottuṅga-Choḍa-deva

was the name<lb/>of two of the Eastern Chalukyan successors of the Choḷa kings.

Of the first of these,<lb/>who was also called Rājendra-Choḍa and ruled from Śaka 985

to 1034, the Chellūr<lb/>grant reports that he conquered the Kerala and

Pāṇḍya countries.<ref t="1:168-3"/> From an unpub-<lb break="no"/>lished

Chidambaram inscription<ref t="1:168-4"/> it appears, that the surname

Kulottuṅga-Choḷa-<lb break="no"/>deva was also borne by the maternal grandfather of the

last-mentioned king, the Choḷa<lb/>king Rājendra-Choḷa-deva, among whose

conquests we find both the Keraḷa and<lb/>Pāṇḍya countries.<ref t="1:168-5"/>

Consequently, it is impossible to say to which Kulottuṅga-Choḷa<lb/>the subjoined

inscription has to be referred.<ref t="1:168-6"/>

<hi>[1.] <de>svasti śrī || pāṇḍyāndaṇḍena jitvā pracuraśaramucā pañca

pañcānanaśrīḥ dagdhvā korggāradurggantr̥ṇamiva sa yathā</de></hi>

<hi>[2.] <de>khāṇḍavam pāṇḍusūnuḥ [|*] piṣṭvā tat keraḷānām balamatibahaḷam

śrīkulottuṃ<ref t="1:168-7"/>gacoḷaścakre śakrapratāpastribhu-<lb break="no"/>vanavijayastambhamambhodhitīre [|| 1*]</de></hi>

<hi>[3.] <de>puṇye saṃhyādri<ref t="1:168-8"/>śr̥ṃge tribhuvanavijayastambhamambhodhipāre

svacchandam pārasīnāntaruṇayuvatibhirggīyate yasya<lb/>kīrttiḥ [|*]</de></hi>

<hi>[4.] <de>sa śrīmānastaśatruḥ<ref t="1:168-9"/> prabalabalabharaiḥ pañca

pāṇḍyānvijitya kṣubhyat kṣmāpālacakram savidhikamakarocchrīkulo-<lb break="no"/>ttuṃgacoḷaḥ || [2*]</de></hi>

<h1>TRANSLATION.</h1>

Hail! Prosperity! (Verse 1.) Having defeated the five Pāṇḍyas by an army,

which<lb/>discharged numerous arrows, having burnt, like straw, the fort of Korgāra, just

as (Arjuna)<lb/>the son of Pāṇḍu burnt the Khāṇḍava

(forest),<ref t="1:168-10"/> and having crushed the extremely<lb/>dense army of the

Keraḷas,——the illustrious Kulottuṅga-Choḷa, who resembled Siva in<pb n="1:169"/><lb/>splendour and Indra in might, placed a pillar (commemorative of his)

conquest of the three<lb/>worlds on the shore of the ocean.

(Verse 2.) (Having placed<ref t="1:169-1"/>) a pillar (commemorative of

his) conquest of the three worlds<lb/>on the sacred peak of the Sahyādri

(mountain), and having defeated the five Pāṇḍyas by<lb/>masses of powerful

armies,——the illustrious Kulottuṅga-Choḷa, whose fame is voluntarily<lb/>sung by the

tender women of the Pārasis,<ref t="1:169-2"/> and who has driven away his enemies, made

the<lb/>trembling crowd of kings subject to his orders.<ref t="1:169-3"/>

<h1>POSTSCRIPT.</h1>

A lately discovered inscription of the Bilvanātheśvara Temple at Tiruvallam

in<lb/>the North Arcot District contains the following important date:——

<gr>korājarājakesarivamma</gr><ta>ṟk</ta><gr>ku</gr><ref t="1:169-4"/> <ta>yāṇṭu</ta>

<gr>7</gr> <ta>āvatu••••• ivvāṭaṭai<lb/>ayappacittiṅkaḷ</ta> <gr>paunna<ref t="1:169-5"/>māsi</gr><ta>yum irevatiyum peṟṟa viṣuvil</ta><ref t="1:169-6"/>

<gr>somagraha</gr><ta>ṇatti-<lb break="no"/>ṉāṉṟu;</ta> “in the 7th year (of the

reign) of Ko-Rājarājakesarivarman,•••••<lb/>on the day of an eclipse of the moon at

the equinox, which corresponded to (the nakshatra)<lb/>Revatī and to a full-moon

(in) the month of Aippaśi in this (above-mentioned) year.”

Mr. Fleet, to whom I submitted this date for favour of calculation, kindly informed me<lb/>by

return of post on the 18th January 1890, that the date of the inscription is the 26th<lb/>September

A.D. 1010 (Śaka 933 current), when there was an eclipse of the moon in

Aippaśi<lb/>on the day of the equinox and the Revatī nakshatra. This result falls

within the probable<lb/>period, which I have assigned to the Choḷa king

Ko-Rājakesarivarman, alias Rāja-<lb break="no"/>rāja-deva,<ref t="1:169-7"/> and fixes Śaka 927 current = A.D. 1004-5 as the first year of his reign.

His<lb/>latest known date,——the 29th year of his reign,——<ref t="1:169-8"/> corresponds to Śaka

955 current = A.D.<lb/>1032-33.

</doc>