# SII 3.28: original edition by Eugen Julius Theodor Hultzsch

Emmanuel Francis

Alternative title: IV.—INSCRIPTIONS AT MANIMANGALAM. No. 28.—ON THE
NORTH AND WEST WALLS OF THE SHRINE IN THE RAJAGOPALA-PERUMAL TEMPLE

Author of digital edition: Emmanuel Francis

Identifier: DHARMA_INSSIIv03p0i0028

Repository: SII original (south-indian-inscriptions)

File path: SII_B_clean/SII03/DHARMA_INSSIIv03p0i0028.xml

Language: Tamil [Grantha, Tamil]

Commit: 2026-11-14 15:07 (85a1dec), last modified 2026-09-29 11:08
(2b36d53)

## Summary

This inscription is dated in the 29th year of Rājakēsarivarman, alias
Rājādhirājadēva, surnamed Jayaṅkoṇḍa-Chōḷa (l. 7).[1] It opens with a
panegyrical account of the king’s deeds. The text of this passage has
been settled by comparison with the corresponding introductions of three
other inscriptions, viz.—

- 1. Tk. = an inscription of the 29th year in the Śvētāraṇyēśvara temple
  at Tiruveṇkāḍu in the Tanjore district (No. 114 of 1896).

- 2. Tr. = an inscription of the 31st year in the Ādhipurīśvara temple
  at Tiruvoṟṟiyūr near Madras (No. 107 of 1892).

- 3. Tai. = an inscription of the 32nd year in the Pañchanadēśvara
  temple at Tiruvaiyāṟu near Tanjore (No. 221 of 1894).

Among the achievements of Rājādhirāja the subjoined inscription mentions
that he “destroyed the palace of the Chalukya king in the city of
Kampili” (l. 6). As I have said before,[2] this statement enables us to
identify Rājādhirāja with the king who, according to the
Kaliṅgattu-Paraṇi (viii. 26), “planted a pillar of victory at Kampili,”
and to place his reign immediately after that of Rājēndra-Chōḷa I. and
before that of Parakēsarivarman, alias Rājēndradēva. Rājēndra-Chōḷa I.
ascended the throne in A.D. 1001-2 and reigned until at least A.D.
1032.[3] An inscription at Miṇḍigal proves that Rājādhirāja’s anointment
to the throne took place in A.D. 1018.[4] This would be about the 17th
year of the reign of his predecessor Rājēndra-Chōḷa I. Consequently,
Rājādhirāja appears to have been the co-regent of the latter and cannot
have exercised independent royal functions before the death of the
other. It is in perfect accordance with this conclusion that his
inscription which have been discovered so far are all dated in the later
years of his reign, viz. between the 26th and 32nd years.

The introduction of the subjoined inscription states that Rājādhirāja
appointed seven of his relatives to be governors over the Chēra,
Chalukya, Pāṇḍya and Gaṅga countries, the island of Ceylon, the Pallava
country, and Kanyakubja (l. 1). This statement is evidently exaggerated,
at least as far as it refers to the Chalukya dominions and
Kanyakubja.[5] Next are mentioned three Pāṇḍya kings (l. 1f.). The first
of them, Mānābharaṇa, was decapitated; the second, Vīra-Kēraḷa, was
trampled down by an elephant; and the third, Sundara-Pāṇḍya, was
expelled to Mullaiyūr. Further, Rājādhirāja killed an unnamed king of
Vēṇāḍu, i.e. Travancore, and three princes of Irāmaguḍam (?). Having
routed the Chēra king, he followed the example of his ancestor Rājarāja
I. in destroying the ships at Kāndaḷūr-Śālai[6] (l. 2f.).

Then followed a victorious war against Āhavamalla, Vikki, Vijayāditya
and Śāṅgamayaṉ, which was led by a general named Kēvudaṉ, and in the
course of which two of Āhavamalla’s officers, named Gaṇḍappayaṉ and
Gaṅgādhara, were killed and the city of Koḷḷippākkai[7] was set on fire
(l. 3 f.). Koḷḷippākkai or, in Kanarese, Koḷḷipāke was included in the
territory of the Western Chālukyas,[8] and Āhavamalla, Vikki and
Vijayāditya are identical with the Western Chālukya king
Āhavamalla-Sōmēśvara I. (A.D. 1044 and 1068) and two of his sons,
Vikramāditya VI. (A.D. 1055-56 and 1076 to 1126) and
Vishṇuvardhana-Vijayāditya (A.D. 1064 to 1074).[9]

The next of Rājādhirāja’s expeditions cost their crowns to four kings of
Ceylon, viz. Vikramabāhu, Vikrama-Pāṇḍya, Vīra-Śalāmēgaṉ, and
Śrīvallabha Madanarāja (l. 4 f.). The second of these is said to have
ruled over the southern Tamiḻ country before taking possession of
Ceylon, the third to have originally ruled over Kanyakubja, and the
fourth to have taken refuge with a certain Kṛishṇa. Worst of all fared
Vīra-Śalāmēgaṉ. The Chōḷa king seized his elder sister and his daughter
(or wife)[10] and cut off the nose of his mother, and the Ceylon king
himself fell in battle. An independent and somewhat different account of
these struggles is given in the 56th chapter of the Mahāvaṁsa,[11] which
mentions successively the reigns of Vikramabāhu, who is supposed to have
reigned from A.D. 1037 to 1049, Vikrama-Pāṇḍu (A.D. 1052 to 1053),
Jagatipāla (A.D. 1053 to 1057), and Parākrama-Pāṇḍu (A.D. 1057 to 1059).
Of Jagatipāla it is said that he came from the city of Ayōdhyā, that the
Chōḷas slew him in battle, and that they carried his queen and his
daughter to the Chōḷa country. As the two first names, Vikramabāhu and
Vikrama-Pāṇḍya, are the same in Rājādhirāja’s inscriptions and in the
Mahāvaṁsa, we may identify Jagatipāla with Vīra-Śalāmēgaṉ, who came from
Kanyakubja, who was killed by the Chōḷas, and whose elder sister and
daughter were carried away by them. It remains uncertain whether he was
a native of Kanyakubja (Kanauj) or Ayōdhyā, as stated respectively in
Rājādhirāja’s inscriptions and in the Mahāvaṁsa. The fourth king,
Śrīvallabha[12] Madanarāja, is perhaps the same as the Parākrama-Pāṇḍu
of the Mahāvaṁsa, who is said to have been killed by the Chōḷas.

On a second raid to the north Rājādhirāja defeated four chiefs, whose
names are given, but whom I cannot identify, and destroyed the palace of
the Chalukya king at Kampili (l. 5 f.), a place in the Hosapēṭe tāluka
of the Bellary district, which is also mentioned in a Western Chālukya
inscription.[13]

As I have stated before (p. 39 above), Rājādhirāja was the elder brother
of his successor Parakēsarivarman, alias Rājēndradēva, and met with his
death in the battle of Koppam. Hence I suspect that it is Rājādhirāja
who is meant in a Western Chālukya inscription of A.D. 1071 at Aṇṇīgere
in the Dhārwār district, which states that “the wicked Chōḷa, who had
abandoned the religious observances of his family, penetrated into the
Beḷvola country and burned the Jaina temples which Gaṅga-Permāḍi, the
lord of the Gaṅga-maṇḍala, while governing the Beḷvola province, had
built in the Aṇṇīgere-nāḍu,” and that “the Chōḷa eventually yielded his
head to Sōmēśvara I. in battle, and thus, losing his life, broke the
succession of his family.”[14] “The record adds that the temples were
subsequently restored by the Maṇḍalika Lakshmadēva.”[15]

According to Professor Kielhorn’s calculation,[16] the date of this
inscription (l. 7 f.) corresponds to Wednesday, the 3rd December A.D.
1046. On this day the villagers made over to the temple 2,200 kuḻi of
land and received in exchange 100 kāśu from the temple treasury.

------------------------------------------------------------------------

## Edition

⟨1⟩ ⁓∥ svasti śrī ∥⁓ ti(ṅ)kaḷertaru ta(ṉ)ṟoṅkalveṇkuṭaik=k¿i?⟨ī⟩ḻ
nilamakaṇilava malar⟨ma⟩(ka)ṭpuṇarn=tu ceṅkolocci(k)karu(ṅka)li kaṭin=tu
taṉ ciṟiya(t)ātaiyu(n=ti)ruttamaiyaṉuṅ kuṟikoḷ taṉniḷaṅkokkaḷaiyum
neṟiyuṇar taṉṟirup(pu)talvartammai(yun=tu)ṉṟiyateṟu(ci)l vāṉavaṉ
ma(l)lan m¿i?⟨ī⟩ṉa(va)ṉ kaṅkanilaṅkaiyaṟ(ki)ṟaivaṉ
p¿u?⟨o⟩laṅkaḻaṟpa(l)lavaṉ ka(ṉ)ṉakucciyar
kā(va)laneṉappoṉṉa(ṇi)ccuṭarmaṇimakuṭa⟨ñ⟩
cūṭṭippaṭa(r)pukaḻ(ā)ṅkavarkkavar nāṭaḷi pāṅkuṟu teṉṉa m¿u?⟨ū⟩(va)ruḷ
māṉāparaṇaṉ poṉmuṭiĀnāpparumaṇi⟨2⟩ppacun=talai (p)orukaḷattarin=tu
vāḷaviyakaḻal v¿i?⟨ī⟩rakeraḷaṉai muṉaivayiṟpiṭittu
taṉativā(ra)ṇakkatakkaḷiṟṟā(ṉu)taippit(ta)ruḷi
An=tamilperumpukaḻccun=tarapāṇṭiyaṉ koṟṟa(v)e(ṇ)kuṭaiy¿a(ṅ)?⟨yuṅ⟩
kaṟ¿(ṟa)?⟨ṟai⟩veṇkavariyum ciṅkātaṉamum veṅkaḷattiḻan=tu taṉ muṭi
viḻa(t)talai virittaṭi taḷarn=toṭattollaip mullai(yū)rttura(t)ti
Olakalil veṇāṭṭaraicai ceṇāṭṭotukki mevupukaḻirāmakuṭam¿u?⟨ū⟩var keṭa
muṉin=tu viṭal(k)eḻu villava(ṉ) kuṭa(r)maṭikkoṇṭu taṉṉā⟨3⟩ṭu
viṭṭoṭik(kā)ṭu pu⟨⟨(k)⟩⟩koḷippa vañciyamputumalar malain=tāṅkeñcalil
velaikeḻu kān=taḷ¿u?⟨ū⟩rcālai kalamaṟuttāha(va)mallaṉumañca
kevutaṉṟāṅka(ru)m paṭaiyālā(ṅ)kavaṉ ṉaiyi(ṟ)kaṇṭappayaṉuṅkaṅkātaraṉum
vaṇṭamar kaḷiṟṟoṭu maṭiyat(ti)ṇṭiṟal virutar{ai} vikkiyum
vicaiyātittaṉuṅkaru(mu)raṭcāṅkamayaṉumu(ta)li(ṉa)r
¿sa?⟨ca⟩marap¿i?⟨ī⟩ruvottuṭaiya (vi)ricuṭarppoṉṉoṭayaṅkarippuravi(y)oṭum
piṭittu ta(ṉ)ṉāṭaiyiṟjayaṅko⟨4⟩ṇṭoṉ(ṉā)r koḷḷi(p)pākkai Uḷḷeri
maṭuppittorutaṉittaṇṭāṟporukaṭalilaṅkaiyar ko(m)āṉ vikkiramabāhuvi(ṉ)
makuṭamumuṉṟaṉakkuṭ(ai)n=tu
teṇṭamiḻmaṇṭalamuḻuvatumiḻanteḻkaṭal¿i?⟨ī⟩ḻam pukkavilaṅkecu⟨ra⟩nākiya
vikkiramapāṇṭiya(ṉ) paruma(ṇi)makuṭamum kāṇṭaku taṉṉatākiya
kaṉṉakucciyiṉumārkaliy¿i?⟨ī⟩ḻa⟨ñ⟩c¿i?⟨ī⟩riteṉṟeṇṇi Uḷaṅkoḷ taṉṉāṭu
taṉṉuṟavoṭu(m) puku(n=tu) viḷaṅkumuṭi kavitta v¿i?⟨ī⟩racalāmekaṉ
po⟨5⟩rukaḷattañci taṉ kārkkaḷiṟiḻan=tu
kavvaiyiṟaṉaṭikkātaliyoṭun=taṉṟavvaiyaippiṭittu tāyai m¿u?⟨ū⟩kkariya
Āṅkavamāṉam nīṅkutaṟkāka miṭiṭum (va)n=tu viṭṭoḻil puri(n=tu)
veṅkaḷattularn=tavacciṅkaḷattaraicaṉ poṉṉaṇimuṭiyuṅkaṉṉaraṉvaḻi
van=tu¿r?⟨ṟ⟩ai ko(ḷa)viḻattaraicanākiya c¿i?⟨ī⟩rvallava mataṉarājaṉ
melloḷittaṭamaṇimu(ṭi)yuṅkoṇṭu vaṭapula⟨t⟩tirukālāvatum porupaṭai
naṭātti kaṇṭartiṉakaraṉ nāraṇaṉ kaṇava(ti) ⟨6⟩ vaṇṭalarteriyal
maticūtaṉaṟe(ṉai)ppalavar(ai)yarai mu(ṉai)vayiṟṟuratti vampalartarupoḻil
kampili(na)karuḷ caḷukkiyar māḷikai takappittiḷakatamil villavar
m¿i?⟨ī⟩ṉavar veḻakular caḷukkiyar vallavar kaucalar vaṅkaṇar koṅkaṇar
cin=turar Aiyyaṇar ciṅkaḷā paṅkaḷar An=tira⟨⟨(r)⟩⟩ mutaliyavaraicariṭu
tiṟaikaḷumāṟiloṉṟava(ṉiyu)ḷ kūṟu koḷ poruḷkaḷumukan=tu nā(ṉ)maṟaiyavar
mukan=tu ko(ḷa)kkuṭu(t)tu viśvalokattu viḷa⟨7⟩(ṅ)ka maṉuneṟi
niṉṟaśvametañceytaraicu v¿i?⟨ī⟩ṟṟirun=ta
jayaṅ(k)oṇṭacoḻaṉuyarn=taperumpukaḻ kov¿a?⟨i⟩rājakeśarivanmarā(ṉa)
Uṭaiyār śrīrājādhirājadevaṟku yāṇṭu 2 10 9 Āvatu
jayaṅkoṇṭa⟨⟨coḻama⟩⟩⟨ṇ⟩ṭalattu ceṅkāṭṭukkoṭṭattu mākaṇ¿u?⟨ūr⟩nāṭṭu
maṇimaṅkalamāna rājacūlāmaṇiccatu(r)vvetimaṅkalattu mah¿a?⟨ā⟩sabhaiyom
me⟨m⟩m¿u?⟨ū⟩r brahmasthāṉatte dhanunāyaṟṟu pū(r)vvapakṣat(tu)
dvit¿ik?⟨īy⟩aiyum putaṉkiḻamaiyum peṟṟa
tiru{e}⟨8⟩voṇattināḷkkūṭṭakkuṟaivaṟakkūṭiyirun=tu paṇippaṇiyāl paṇitta
Ivv¿u?⟨ū⟩r śrīma⟨d·⟩dvārāpatiyāṉa śrīkāmakkoṭiviṇṇakar Āḻvār{ar}⟨k⟩ku
tiruvamutukkum A(r)ccanābhogattukkum Ittevar paṇṭāratte nūṟu kācu
policaikku koṇṭu Ik(kā)cu nūṟṟālum van=ta policaikku
Iṟaikarattūṭ¿p?⟨ṭ⟩āka Iṟaiyiḻiccikkuṭutta nilamāvatu [|] perunalvatikku
vaṭakku pātirikkaḻaṉi me⟨9⟩laikkāluk(ku) kiḻa(k)ku viḷainilaṅkuḻi
muṉṉūṟum pātirikkaḻaṉi na(ṭu)viṟkālukku meṟ{k}ku viḷainilaṅkuḻi
Iruṉū(ṟu)m peru(na)lvatikku teṟku Ālaimeṭṭil
maṉaiyaṟutivāykk¿ura?⟨ā⟩lukku kiḻakku viḷainilaṅkuḻi nūṟṟeṇpatum
Ālai⟨10⟩meṭṭil na¿n=tu?⟨nta⟩vāṉattoṭṭ¿ai?⟨a⟩kkālukku meṟku
viḷainilaṅkuḻi nāṉūṟum Ikkālukku kiḻakku viḷainilaṅkuḻi Iru(ṉūṟum)
te¿tri?⟨nti⟩(ya)ma(ra)ttiṉ melaikkālukku me(ṟku vi)ḷainilaṅkuḻi muṉṉūṟum
cuṇṭilerivatikk¿a?⟨u⟩ kiḻakku viḷainila⟨11⟩ṅkuḻi nāṉūṟum
pāvaituṟaivāykkālukku vaṭakku (ti)ruvaiyottitevar nilaṅkuḻi
Iru(ṉū)ṟṟaiympatukku kiḻa(kku taṭi)yiraṇ(ṭi)nāl kuḻi Iruṉūṟum Ākattevar
nilaṅkuḻi Iraṇṭāyirattiruṉūṟum Iṟaikarattūṭṭāka
¿śantri?⟨canti⟩⟨12⟩rātti(t)tavaṟ niṟpatāka tiruvamutukkum
A(r)ccanābhogattukkum Iṟaiyiḻicci śilālekhai ceytu kuṭuttom [∥]

## Apparatus

⟨1⟩ (t)ātaiyu(n=ti)ruttamaiyaṉuṅ • Tk., Tr. and Tai. read tātaiyaiyum
tiruttamaiyaṉaiyum. — ⟨1⟩ (tu)ṉṟiyateṟu(ci)l • The same inscriptions
read tuṉṟeḻil. — ⟨1⟩ vāṉavaṉ ma(l)lan • The same inscriptions read
vallavaṉ. — ⟨1⟩ ilaṅkaiyaṟ(ki)ṟaivaṉ • Tr. and Tai. read
Ilaṅkaiyarkkiṟaivaṉ. — ⟨1⟩ nāṭaḷi • Tk. and Tai. read nāṭaruḷi. — ⟨1⟩
teṉṉa • Tk. and Tai. read teṉṉavar.

⟨2⟩ vāḷaviyakaḻal • Tk., Tr. and Tai. read vāraḷaviya. — ⟨2⟩ taṉati •
Tk. and Tai. read taṉatti. — ⟨2⟩ viṭal • Tk. reads miṭal.

⟨3⟩ ṉaiyi(ṟ) • Tk. and Tai. read ceṉaiyuṭ. — ⟨3⟩ virutarai • Tk. and
Tai. have viritar; read perhaps virutar.

⟨4⟩ kuṭ(ai)n=tu • Tr. reads kuṭai(n=ta). — ⟨4⟩ teṇṭamiḻ • Tk., Tr. and
Tai. read teṉṟamiḻ.

⟨5⟩ miṭiṭum • Tk. and Tai. read mīṭṭu, and Tr. miṇṭum (i.e. mīṇṭum). —
⟨5⟩ kavvaiyiṟaṉaṭi • Tk. reads kavvaiyuṟṟoṭi. — ⟨5⟩ viṭṭoḻil puri(n=tu)
• Tk. and Tai. read vāṭṭoḻiluḻan=tu. — ⟨5⟩ tularn=ta • Tk., Tr. and Tai.
read tulan=ta. — ⟨5⟩ van=turai • Read perhaps vantuṟai. — ⟨5⟩ ko(ḷa) •
Tk. and Tr. read koḷīḻa. — ⟨5⟩ vallava • Tk., Tr. and Tai. read
vallavaṉ. — ⟨5⟩ melloḷi • Tk. and Tai. read Elloḷi.

⟨6⟩ maticūtaṉaṟe(ṉai) • Tr. reads ma(ti)cūta(ṉa)neṉṟe(ṉai). — ⟨6⟩
takappi • Tk. and Tai. read takarppi. — ⟨6⟩ ḷakatamil • Tk., Tr. and
Tai. read ḷakkamil. — ⟨6⟩ Aiyyaṇar • Tr. and Tai. read Aiyaṇar. — ⟨6⟩
An=tira(r) • The last r is entered above the following mu.

⟨10⟩ tetri • Read tenti (?).

## Translation by Hultzsch 1899

(Line 1.) Hail ! Prosperity ! While the goddess of the earth was beaming
under his fringed white parasol, which resembled the moon in beauty,
(the king) wedded the goddess of fortune, wielded the sceptre, and
destroyed the dark Kali (age).

(He) bestowed crowns of brilliant jewels, adorned with gold, on his
father’s younger brother, (his) glorious elder brother, his
distinguished younger brothers,[17] and his royal sons who knew the
(right) path, (along with the titles) ‘Vāṉavaṉ[18] of great beauty,’
‘Vallavaṉ,’[19] ‘Mīṉavaṉ,’[20] ‘Gaṅgaṉ,’ ‘the king of the people of
Laṅkā,’ ‘Pallavaṉ (who wears) golden ankle-rings,’ (and) ‘the protector
of the people of Kaṉṉakuchchi (Kanyakubja),’ and granted to these
(relatives) of great renown the dominions of those (hostile kings).[21]

Among the three allied kings of the South (i.e. Pāṇḍyas),—(he) cut off
on a battlefield the beautiful head of Mānābharaṇaṉ, (which was adorned
with) large jewels (and) which was inseparable from the golden
crown;[22] seized in a battle Vīra-Kēraḷaṉ whose ankle-rings were
wide,[23] and was pleased to get him trampled down by his furious
elephant Attivāraṇa;[24] and drove to the ancient Mullaiyūr
Sundara-Pāṇḍiyaṉ of endless great fame, who lost in a hot battle the
royal white parasol, the bunches (of hairs) of the white yak, and the
throne, and who ran away,—his crown dropping down, (his) hair being
dishevelled, and (his) feet getting tired.

(L. 2.) (He) sent the undaunted king of Vēṇāḍu to the country of heaven
and destroyed in anger the three (princes) of the famous Irāmaguḍam.

While the strong Villavaṉ (i.e. Chēra) was attacked by pains in the
bowels, fled from his country and hid himself in the jungle, (the Chōḷa
king) destroyed (his) ships (at) Kāndaḷūr-Śālai on the never decreasing
ocean as (easily as he) would have put on a beautiful fresh flower of
the vañji (tree).

(L. 3.) When even Āhavamallaṉ became afraid; when Gaṇḍappayaṉ and
Gaṅgādharaṉ, (who belonged) to his army, fell along with (their)
elephants (whose temples) swarmed with bees, (in a battle) with the
irresistible army of Kēvudaṉ; (and) when the (two) warriors of great
courage—Vikki and Vijayādityaṉ, Śāṅgamayaṉ of great strength, and others
retreated like cowards,—(the Chōḷa king) seized (them) along with gold
of great splendour and with horses, elephants and steeds, achieved
victory in his garment,[25] and caused the centre of Koḷḷippākkai, (a
city) of the enemies, to be consumed by fire.

(L. 4.) With a single unequalled army (he) took the crown of
Vikramabāhu, the king of the people of Laṅkā on the tempestuous ocean;
the crown-of large jewels, (belonging to) the lord of Laṅkā,
Vikrama-Pāṇḍiyaṉ, who, having lost the whole of the southern Tamil
country which had previously belonged to him, had entered Īḻam
(surrounded by) the seven oceans; the beautiful golden crown of the king
of Siṁhala, Vīra-Śalāmēgaṉ, who, believing that Īḻam (surrounded by) the
ocean was superior to the beautiful Kaṉṉakuchchi (Kanyakubja) which
belonged to him, had entered (the island) with his relatives and (those
of) his countrymen who were willing (to go with him), and had put on the
brilliant crown; who, having been defeated on the battle-field and
having lost his black elephant, had fled ignominiously; and who, when
(the Chōḷa king) seized his elder sister along with (his) daughter[26]
and cut off the nose of (his) mother, had returned in order to remove
the disgrace (caused) thereby, and, having fought hard with the sword,
had perished in a hot battle; and the extremely brilliant crown of large
jewels, (belonging to) the king of Īḻam, Śrīvallavaṉ (Śrīvallabha)
Madanarājaṉ, who had come to Kaṉṉaraṉ (Kṛishṇa) and taken up (his) abode
(with him).

(L. 5.) Having led for the second time a warlike army into the northern
region, (the Chōḷa king) defeated in battle Gaṇḍar-Dinakaraṉ,[27]
Nāraṇaṉ (Nārāyaṇa), Kaṇavadi (Gaṇapati), Madiśūdaṉaṉ (Madhusūdana), (who
wore) a garland of flowers (surrounded by) bees, and many other kings,
and caused to be destroyed the palace of the Śaḷukkiyar[28] in the city
of Kampili, whose gardens diffuse fragrance.

(L. 6.) The tribute paid without remissions by the Villavar (Chēra),
Mīṉavar (Pāṇḍya), Vēḻakular,[29] Śaḷukkiyar (Chalukya), Vallavar,[30]
Kauśalar (Kōsala), Vaṅgaṇar,[31] Koṅgaṇar (Koṅkaṇa), Śindurar,[32]
Aiyaṇar, Śiṅgaḷar (Siṁhala), Paṅgaḷar,[33] Andirar (Andhra) and other
kings, and the riches collected (as) the sixth share (of the produce) of
the earth (he) had measured out, and gladly gave away, to those (versed
in) the four Vēdas (i.e. to the Brāhmaṇas). In order to be famed in the
whole world, (he) followed the path of Manu and performed the
horse-sacrifice.

(L. 7.) In the 29th year (of the reign) of (this) king Rājakēsarivarman,
alias the lord Śrī-Rājādhirājadēva, who was seated on the royal (throne
and who had obtained) very great fame (under the name)
Jayaṅkoṇḍa-Śōḻaṉ,—we, the great assembly of Maṇimaṅgalam, alias
Rājaśūlāmaṇi-chaturvēdimaṅgalam, in Māgaṇūr-nāḍu, (a subdivision) of
Śēṅgāṭṭu-kōṭṭam, (a district) of Jayaṅkoṇḍa-Śōḻa-maṇḍalam, being
assembled, without a vacancy in the assembly,[34] in the
Brahmasthāna[35] in our village on the day of Śravaṇa, which
corresponded to a Wednesday and to the second tithi of the first
fortnight of the month of Dhanus, ordered (as follows).

(L. 8.) Having received on interest one hundred kāśu from the treasury
(of the temple) of Śrīmad-Dvārāpati, alias Śrī-Kāmakkōḍi-Viṇṇagar-Āḻvār
in this village, (we) gave, against the interest accruing from these one
hundred kāśu, for (providing) the offerings and the expenses of the
worship of this god, the following land as temple land, with the
enjoyment of revenue and taxes,[36] (and) having exempted (it) from
taxes. Three hundred kuḻi of cultivated land to the north of (the road
called) Perunalvadi (and) to the east of the channel above the ‘Bignonia
field’ (Pādiri-kaḻaṉi); two hundred kuḻi of cultivated land to the west
of the channel in the middle of the ‘Bignonia field;’ one hundred and
eighty kuḻi of cultivated land to the south of the Perunalvadi (road)
(and) to the east of the Maṉaiy-aṟudi channel at (the hill called)
Ālaimēḍu; four hundred kuḻi of cultivated land to the west of the
channel of the temple garden at the Ālaimēḍu (hill); two hundred kuḻi of
cultivated land to the east of this channel; three hundred kuḻi of
cultivated land to the west of the channel on the west of the tendi tree
(Croton tiglium); four hundred kuḻi of cultivated land to the east of
the road to (the tank called) Śuṇḍilēri;[37] and two hundred kuḻi, equal
to two taḍi, to the north of the Pāvaituṟai channel (and) to the east of
the two hundred and fifty kuḻi of land (of the temple) of
Tiruvaiyōttidēvar;[38] altogether we gave, having engraved (this) on
stone, two thousand and two hundred kuḻi[39] of land (to) the god, with
the enjoyment of revenue and taxes, to last as long as the moon and the
sun, for (providing) the offerings and the expenses of the worship,
having exempted (it) from taxes.

## Bibliography

Digital edition of SII 3.28 by Hultzsch 1899 converted to DHARMA
conventions by Emmanuel Francis.

### Primary

[SII] Hultzsch, Eugen Julius Theodor. 1899. South-Indian inscriptions.
Volume III: Miscellaneous inscriptions from the Tamil country. Part I:
Inscriptions at Ukkal, Melpadi, Karuvur, Manimangalam and Tiruvallam.
South Indian Inscriptions 3.1. Madras: Government Press. Pages 51–58,
item 28.

[1] On this title see above, Vol. II. p. 312 f.

[2] Above, p. 32, and Ind. Ant. Vol. XXII. p. 142, note 5.

[3] Ep. Ind. Vol. IV. p. 266.

[4] Ibid. p. 216.

[5] Rājādhirāja’s claim to the conquest of Kanyakubja seems to rest on
the fact that he killed a king of Ceylon, who was a native of
Kanyakubja; see p. 56 below.

[6] Compare above, Vol. II. p. 241, note 1.

[7] The same place had been taken by Rājēndra-Chōḷa I.; see above, Vol.
I. p. 96, and Vol. II. p. 108.

[8] See Dr. Fleet’s Kanarese Dynasties, second edition, p. 437.

[9] Ibid. p. 428, Table.

[10] See below, p. 56, note 6.

[11] Wijesinha’s Translation, p. 91 f.

[12] Two princes of the name Sirivallabha, who belong to a later period,
are mentioned in chapters lix. ff. of the Mahāvaṁsa.

[13] See Dr. Fleet’s Kanarese Dynasties, second edition, p. 454.

[14] Ibid. p. 441.

[15] Ibid. note 5, and p. 443.

[16] Ep. Ind. Vol. IV. p. 217, No. 14.

[17] Literally, ‘young princes.’

[18] I.e. ‘the Chēra king.’

[19] This is a title of the Chalukya kings.

[20] I.e. ‘the Pāṇḍya king.’

[21] I.e. of the Chēra, Chalukya, etc.

[22] This seems to mean that the head, which had been cut off, was
paraded with the crown on it.

[23] vār + aḷaviya seems to mean ‘of long measure.’

[24] I.e. ‘the elephant among elephants,’ or ‘warding off elephants.’
Compare Arivāraṇa, the name of the elephant of the Pallava king
Paramēśvaravarman I.; above, Vol. I. p. 154.

[25] This may perhaps mean that he did not undress and rest until he had
caught and defeated his enemies.

[26] Or ‘wife.’ Kādali means both.

[27] I.e. ‘the sun among heroes.’ As dinakara and āditya are synonymous,
Gaṇḍar-Dinakaraṉ is the same as Gaṇḍarāditya. This was the name of a
Śilāhāra feudatory of Vikramāditya VI. and Sōmēśvara III.; see Dr.
Fleet’s Kanarese Dynasties, second edition, pp. 452, 456 and 547 f. But
he cannot be meant here, as he flourished about 75 years after the
present inscription.

[28] I.e. the Chalukya king.

[29] I.e. ‘he of the elephant family.’ Perhaps the Gaṅgas are meant; see
Ep. Ind. Vol. IV. p. 177 and note 9.

[30] This is another name of the Chalukyas; see above, p. 55, note 20.
Hence a better reading would be Pallavar.

[31] The king of Vaṅga (Bengal) is probably meant.

[32] This seems to refer to the king of Sindhu (Sindh).

[33] Probably the same as Paṅgāḷa (Bengal) and hence synonymous with
Vaṅga; see note 5 above.

[34] I.e. ‘all members being present.’

[35] The same term occurs in an inscription at Ukkal, p. 22 above.

[36] This appears to be the meaning of iṟai-karatt-ūṭṭu.

[37] This name is derived from śuṇḍil, Mimosa pudica.

[38] This name means ‘the god of the holy Ayōdhyā’ and apparently refers
to a temple of Rāma.

[39] By adding up the preceding amounts, only 2, 180 kuḻi are arrived
at; perhaps 20 kuḻi were added for rounding.