# SII 3.30: original edition by Eugen Julius Theodor Hultzsch

Emmanuel Francis

Alternative title: IV.—INSCRIPTIONS AT MANIMANGALAM. No. 30.—ON THE
NORTH WALL OF THE MANDAPA IN THE RAJAGOPALA-PERUMAL TEMPLE

Author of digital edition: Emmanuel Francis

Identifier: DHARMA_INSSIIv03p0i0030

Repository: SII original (south-indian-inscriptions)

File path: SII_B_clean/SII03/DHARMA_INSSIIv03p0i0030.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 5th year of the reign of
Rājakēsarivarman, alias Vīrarājēndradēva (I.), and on a week-day (l. 37)
which will probably admit of astronomical calculation if a second,
similarly dated record of the same reign should be discovered. It opens
with a long and interesting historical passage, the first portion of
which agrees on the whole with the introduction of the Karuvūr
inscription of the same king (No. 20 above). But the statement that the
king conferred certain titles on some relatives of his (No. 20, ll. 1 to
3) is omitted here. For the reconstruction of the text of the fresh
portion of the introduction no materials are available besides the
incomplete introduction of the Takkōlam inscription and some stray
fragments of the Gaṅgaikoṇḍa-Śōḻapuram inscription.[1]

Vīrarājēndra I. is said to have defeated the Kēraḷas at Ulagai, which
seems to have been a place on the western coast, and to have tied in his
stables the elephants of the Chālukyas and Pāṇḍyas (l. 16 f.). In a
battle on the bank of an unspecified river he cut off the heads of a
number of chiefs, some of whom are mentioned by name, but cannot be
identified (l. 17 ff.). As the Gaṅga and Nuḷamba chiefs figure among
them, they were probably feudatories of the Western Chālukya king.
Vīrarājēndra I. was going to exhibit the heads of his victims at
Gaṅgaikoṇḍa-Śōḻapuram, when his old enemy, the Chalukya king
(Āhavamalla-Sōmēśvara I.), prepared to take revenge for his former
defeat at Kūḍal (or Kūḍalśaṅgamam)[2] and despatched an autograph
letter, in which he challenged the Chōḷa king to meet him once more at
Kūḍal (l. 20 ff.). Vīrarājēndra I. proceeded to Kāndai (or Karandai ?),
which seems to have been a place near Kūḍal, on the appointed day.
Though he waited there for a full month, his enemy did not put in his
appearance, but took to flight (l. 24 f.). The Chōḷa king occupied and
burnt Raṭṭa-pāḍi and planted an inscribed pillar of victory on the
Tuṅgabhadrā river (l. 25 f.).

Then follows a passage which states that Vīrarājēndra I. appointed “the
liar who came on a subsequent day” to be Chalukya king or heir-apparent,
and that, in derision, he placed round the neck of the candidate a board
on which was written that the bearer had escaped execution by an
elephant and had run away in public (l. 26 ff.). The Maṇimaṅgalam
inscription does not name the person who was the object of this mockery.
But an inscription of the 7th year of Vīrarājēndra I. at
Tirukkaḻukkuṉṟam (No. 175 of 1894) says that the king “tied (round the
neck) of the Śaḷukki Vikramāditya, who had taken refuge at his feet, a
necklace (kaṇṭhikā), (which) illumined the eight directions, and was
pleased to conquer and to bestow (on him) the seven and a half lakshas)
of Raṭṭa-pāḍi.”[3] Thus it appears that the Chalukya king or
heir-apparent appointed by Vīrarājēndra I. was Vikramāditya VI., the son
of his enemy Āhavamalla-Sōmēśvara I., and that Vikramāditya’s coronation
was not a mere sham act, as which it is represented in the subjoined
inscription. As it is now an established fact that, after the wars
between Sōmēśvara I. and Vīrarājēndra I., the latter entered into
friendly relations with Vikramāditya VI., it cannot be doubted any more
that the Chōḷa king whose daughter, according to the
Vikramāṅkadēvacharita, became the wife of Vikramāditya VI., is identical
with Vīrarājēndra I.[4]

The king next undertook an expedition into Vēṅgai-nāḍu, i.e. the country
of Vēṅgī, which he had already conquered on a former occasion[5] (l.
28). His army defeated the enemy “on the great river close to
Viśaiyavāḍai,” i.e. at Bezvāḍa on the Kṛishṇā, proceeded to the
Gōdāvarī, and passed Kaliṅga and Chakra-kōṭṭa (l. 29 f.). The king
bestowed the country of Vēṅgī on Vijayāditya (l. 30 f.). Formerly I
identified this prince with the Eastern Chalukya viceroy Vijayāditya
VII.[6] But Mr. Venkayya aptly suggests that he may be the same as
Vishṇuvardhana-Vijayāditya, a younger brother of Vikramāditya VI., who
bore the title ‘lord of the province of Vēṅgī.’[7]

On his return to Gaṅgaikoṇḍa-Śōḻapuram the king assumed the surname
Rājādhirājarāja and exhibited the booty which he had brought from the
country of Vēṅgī (l. 31 ff.).

In lines 36 ff. the inscription records that 4,450 kuḻi of land near the
village were granted to the temple by the Sēnāpati
Jayaṅkoṇḍa-Chōḷa-Brahmādhirāja, whose mother had made the grant
described in the preceding inscription of Rājēndra (No. 29). The land
had been purchased from the villagers by Mañjippayaṉār,[8] alias
Jayasiṁhakulāntaka-Brahmamārāyar, the father of the Sēnāpati.

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

## Edition

⟨1⟩ ⁓∥ svasti śrīḥ [∥] tiru vaḷara tiraḷ puyattirunilavalaiyan=taṉ
ma(ṇi)ppūṇeṉattāṅkippaṉ⟨2⟩maṇikkoṟṟaveṇkuṭai (ni)ḻal
kuvalaiyattuyirkaḷaippeṟṟa tāyiṉum peṇi maṟṟuḷavaṟai⟨3⟩kaḻalarayar
tanaṭi niḻalotuṅkavuṟaipila(t)tuṭai kali (O)tuṅ(ka) muṟai ceytu
viraimala¿ṟṟ?⟨rtt⟩eriyal vikkalaṉṟaṉ⟨4⟩noṭu vari(ci)lai(t)taṭa(k=k)ai
m(ā)cāman=tarai(k=ka)ṅkapāṭik=kaḷat(ti)ṭaini(ṉ)ṟu(n=tu) ṅkapat(ti)ri
(pu)katturattiyāṅkavar veṅkainaṉāṭ(ṭi)ṭai (mīṭṭu)⟨5⟩mavar viṭṭa tāṅkarum
peruva(litta)ṇṭu keṭattā(k=ki) mātaṇṭa(n)āyaka(ṉ)
cāmu(ṇ)ṭa(rā)yaṉaicceṟṟavaṉ cirattiṉaiyaṟut(tu ma)ṟṟavanoru(ma)kaḷākiya
⟨6⟩ Irukayaṉṟevi nākavaiyeṉṉu(n=t)okayañ(cāya)lai mukattoṭu (mūk=ku
v)eṟā(k=ki pa)kai(tteti)r (mū)ṉṟām vicaiyiṉume(ṉ)ṟetir porutu
paripava⟨7⟩nt¿i?⟨ī⟩rva¿na?⟨tu⟩ Eṉak=karutipporupuṉa(l)
kūṭal{r}caṅ(ka)ttākavamallaṉ ma(k=ka)ḷākiya (vi)k=kala(ṉ)
ciṅkaṇaneṉṟivartammoṭumeṇil cāman=ta(r)ai veṉṟaṭu(tū)⟨8⟩ci muṉai
viṭṭuttaṉṟuṇai maṉṉaru(n=t)āṉum (pi)n=na(ṭu)ttirun=tu (va)ṭakaṭaleṉa
vaku(t)tavattāṉai(yai)k=kaṭak=ka(ḷi)ṟoṉṟāṟkalak=ki Aṭaṟpari kocalai
ciṅkaṉai ko⟨9⟩ṭippaṭai muṉṉal (tū)ci veṅkaḷiṟṟoṭun=tuṇittu
kecu(va)taṇṭanāyakaṉ tā¿ṟk?⟨rkk⟩e(ttara)yaṉ tiṇṭiṟa(l) mārayaṉ
ciṉappottaraya(ṉi)reccayaṉi¿y?⟨k⟩al ce⟨yya⟩ poṟ⟨10⟩kotai
(mū)vattiyeṉṟārttaṭutu(p)pilanekacāman=tarai cinna(pi)ṉṉañc(e)ytu piṉṉai
muta(liy)āṉa matuvaṇanoṭa (viri)ttalaiyo⟨ṭu vikkala⟩⟨11⟩noṭa
(c)erutto(ḻi)laḻin=tu ciṅka(ṇaṇo){ṭ}ṭa
Aṇṇa¿(ma)?⟨la⟩mutali(yara)ṉai(va)rumamar porppaṇṇi(ya) pakaṭiḻin=toṭa
naṇṇiyavākavama(l)laṉumava¿(ṟ)k?⟨rkk⟩u mu(no)⟨12⟩ṭa vekav(eṅ)kaḷiṟṟiṉai
(vi)lak=ki vākai koṇṭaṅkavar tāramumavar
kulataṉa(mu)ñca(ṅ)kun=toṅkalun=tāraiyum peri(yu)m
veṇcāmaraiyumekaṭampamum cūkarakk(oṭi)yu(m) ⟨13⟩ makara(t)oraṇamum
puṭpakappiṭiyum porukaḷiṟṟīṭṭamum (pā)yparit(to)kaiyoṭu(m) paṟittu
cey(o)ḷi vīraci(ṅ)kācanam p(ā)r (to)ḻaveṟi Eḻil tara
Ula(ka)muḻutuṭai(y)ā(ḷo)⟨14⟩ṭum vicai(ya)maṇikuṭa(me)yn=tu Eḻil koḷ
ta(t)tumāpura(vi)ppottap(pi)ven=taṉai (vā)ra(ṉai)
va(ṉ)kaḻaṟkeraḷaṉṟaṉṉai jaṉanātaṉṟampi(y)aippo⟨15⟩rk=kaḷat(ta)laṅkalcūḻ
pacun=talaiyarin=tu p¿u?⟨o⟩(la)ṅkaḻal (t)eṉṉaṉai śrīvalla(va)ṉ makaṉ
ciṟu(va)ṉ miṉṉavilma(ṇi)muṭi vīrakecari(y)ai
matavaraiyoṉṟā⟨16⟩(lutaippittu)lakaiyiṟkeraḷar ta(ṅ)kulaceṅkīraiyoṭum
veraṟappaṟin=to(ṭi) melkaṭal vīḻa vāraṇama(ruku)ḷi cel¿i?⟨u⟩tti
vāriyileṇṇaruṅkaḷiṟṟiṉ ⟨17⟩ Iraṭṭaraik=kavarn=ta kaṉṉiyar
kaḷiṟṟoṭuṅkaṭ(ṭi) paṇṇup(piṭi)yoṭu(mā)ṅkavar (vi)ṭu tiṟai k(o)ṇṭu
(mī)ṇṭu cūḻpu(ṉaṟ)k(o)ṇ(ṭā)ṟṟuṟaviṟkuṟitta vem⟨18⟩poril
taṇṭanāyakartammil tiṇṭiṟal malliyaṇaṉaiyumañcippayaṉaiyum
pilkumatak=kaḷiṟṟu(p)piramatevaṉai(yu)n=taṇ(ṭ)āracokayaṉṟaṉṉaiyumoṇṭi⟨19⟩ṟaṟcattiyaṇaṉaiyuñcan=tuvigra(ha)ppattiyaṇa(ṉ)ṟaṉṉaiyumatataku
temaruteriyal vīmayaṉṟaṉṉaiyumāmati vaṅkāraṉaiyum nāmaveṟkaṅkaṉai
nuḷa⟨20⟩mpa(ṉai)kkāṭavar koṉai maṅkumatay(ā)ṉai
vaitumparāyaṉaiyi(ru)n=talai(ya)rin=tu pe(rum)puṉaṟṟaṉā(tu)
kaṅkai(m)ānakar taitta miṉ tiṅkaḷil vaḻi varu caḷuk=ki ⟨21⟩ paḻiyoṭu
vāḻvatiṟcāvatu cālanaṉṟeṉṟevamuṟṟin=ni(ya)cin=tayanāki muṉṉam
putalvarun=tānumu(tu)kiṭṭuṭai(n=ta) kūṭalaṅka(ḷa)me(ṉa)k=kūṟitta
kūṭa(li)⟨22⟩l vārātañciṉar maṉṉavarallar
porppe(ru)mpaḻippiraṭṭarākave(ṉ)ṟiyāvarumaṟiyaveḻutiya
(pa)t¿a?⟨i⟩kamevarumolai viṭaiy(o)ṭuṅkuṭuttaviraṭṭa⟨23⟩pāṭippiraṭṭarkaḷ
kaṅkā(k)ettaṉaiyeva (Aṅ)kava(ṉ) vantaṭiyiṇai vaṇaṅkiy
v(āca)kamuṇa⟨r⟩ttalum
cin=taiyumukamu(n=ti)ruppu(ya)miraṇṭumen=teḻilukav(aiyo)ṭiru⟨24⟩(maṭaṅ)ku
poliyappon=tappork=ka(ḷa)m pukun=tu kān=taiyil va(lla)var koṉai va(ra)vu
kāṇātu colliya nāḷiṉ melumortiṅkaḷ (pārttirun=ta
pi)⟨25⟩ṉ(ṉai)ppot(ta)vaṉ kāl keṭavoṭi
melkaṭaloḷittalun=tevanātaṉuñ(ci)ttiyuṅkeciyum¿u?⟨ū⟩varun=taṉittaṉi
mutukiṭapparavaru(mi)raṭṭapāṭiyeḻaraiyilak=ka⟨26⟩muraṭṭoḻilaṭak=ki
muḻaṅkeri m¿u?⟨ū⟩ṭṭi veṅkatiṟpuliyeṟu viyan=tu
viḷaiyāṭa(t)tu(ṅ)kapattirik=karai jayapa(t)tirattūṇ nānilam paraca nāṭṭi
menāḷ va⟨27⟩n=ta piraṭṭaṉai vallavanāk=kiccun=tarak=ka(ṇ)ṭikai kaṭṭi
purac¿a?⟨ai⟩yāṉai puḻaik=kaiyiṟpiḻaittivvu(la)kamaṟiyavoṭiya
paricorupalakaiyiṟpaḻu(ta)ṟaveḻutiya piṉṉai
cārtti⟨28⟩ṉavuṟ(ai)yuñcaḷuk=kipatam peṟṟa pūttiṉamārvoṭum
pūṭṭippert(tu)n=tāṉ kaikkoṇṭa veṅk(ai)naṉ(n)āṭu mīṭṭukko(ṇ)ṭalā(l)
m¿i?⟨ī⟩ḷkila(ṅ)keṭṭi n¿i?⟨ī⟩ val(laṉā)kil va(n=tu) ⟨29⟩ kākke(ṉ)ṟu
colliyeṭuttavattāṉai vic(ai)yavāṭaiyo(ṭa)ṭut(ta) per(ā)ṟṟil (ta)ṭutta
jaṉanāta(ṉai)yun=taṇṭanāyaka(ṉā)mi(ṉa)mārkaṭak=kaḷiṟṟirājamayaṉaiyumupparacaṉaiyumutalākavuṭai(ya)vapperuñceṉaiyai
Aṭaviyiṟpācci k(o)tāviriyil taṉ
potakanīruṇṇak=kaliṅkamuṅkaṭa(n=ta)p(pā)l
(ca)k=karakoṭṭat(ta)p(pu)⟨30⟩ṟattaḷavu mevaru(n=t)āṉai(t)tāvaṭi celutti
veṅkainaṉā(ṭu mī)ṭṭukkoṇṭu taṉ pūṅkaḻaṟkaṭaik=ka(la)m pukun=ta
pa(ṭ)aik=kalattaṭak=kai vijai⟨31⟩yātittaṟkaruḷi vicai koṭu mīṇṭu
viṭṭa(ru)ḷi Ikaliṭ(ai)p(pū)ṇṭa jayattiruvoṭuṅkaṅkāpuri pukun=taruḷi Aṅke
rājā(dhi)rājarājan⟨32⟩ne(ṉat)tarā(ti)parāka(t)tam
niya⟨ma⟩ttiyaṟṟippaṭiyil maṉṉavaraṭi toḻutetta
v¿ī?⟨i⟩ṉmaṇippīṭattirun=tu
veṅk(ai)naṉāṭṭiniṟkoṇṭavi⟨33⟩rune(ti)ppiṟak=kam (va)ricaiyiṟk(ā)ṭṭi
Āḻiyunikaḷamu(ṅ)kaḻaṟṟiyāṅkavar vā(ḻi)ya viratamāṟṟi (pū)ḻimañce(tu)
varampāṭceṅk(o)l celu⟨34⟩tti metiṉi viḷak=ki mītuyar vīrattanikkoṭi
(tiyā)kak=koṭiyoṭumeṟpava(r) varukeṉṟu niṟpa
portto(ḻi)lu(ri)m(aiyi)le⟨35⟩y(ti) Aracu ⟨⟨vīṟ⟩⟩ṟirun=tu
mevarumanun(e)ṟi (vi)ḷak=kiya k(o)rājake(cari)va(nma)rāṉa Uṭ(ai)yār
śrīvīrarājen¿t?⟨d⟩ra⟨36⟩devark=ku yā(ṇ)ṭu Añcāvatu
jayaṅkoṇṭacoḻamaṇṭala(ttu) ceṅkāṭṭukkoṭṭattu mākaṇūrnāṭṭu
ma(ṇi)maṅkalamāṉa rājacūḷāmaṇiccatu(r)vvetima(ṅ)kala⟨37⟩ttu
mahāsabhaiyom Ivvāṭṭaik=kaṉṉināyaṟṟu Aparapakṣa(t)tu
caturddaśiyun=tiṅkaṭkiḻamaiyum peṟṟa Uttirat(tu) nāḷ Emm¿u?⟨ū⟩r
brahmas¿t?⟨th⟩ā⟨38⟩ṉam periyamaṇṭapatte dha¿t?⟨r⟩mi ceytu
kūṭṭakkuṟaivaṟakkūṭiyirun=tu Ivvūr jīvitamu(ṭai)ya s(e)nāpatikaḷ
jaya⟨⟨(ṅ)⟩⟩koṇṭacoḻabrahmādhirājar tamappan(ā)⟨39⟩r mañcippayanārāṉa
jayaciṅkakulān=takabrahmamārāyar pak=kal nāṅka(ḷ) (sva)ṅkoṇṭu
muṉpivark=ku Iṟ(ai)yiliyāka(k)kuṭuttu Ivarutāyiva(r) A⟨40⟩nupavittu
varukiṟa nilamāvatu [|] Ivvūr perun=tūmpuniṉṟum poṉa peruṅkālukku
k¿ī?⟨i⟩ḻak=ku pāra(ta)vāy⟨k⟩kāluk=ku vaṭak=ku Ivar vilai
koṇṭuṭai⟨41⟩¿m?⟨y⟩a kamukan=toṭṭaṅkuḻi Irunūṟṟaimpatum periyeri
karaik=ku kiḻa(k=ku pa)ṉaiya(n=ta)ñcerittūmpuk=kālu(k=ku){tteṟkum}
vaṭak=ku kora(ñci Uru)(drakra)mavittan ⟨42⟩ toṭṭat(tu)k=ku teṟku
peruvatikku meṟku{ṅkiḻak=ku}maṟṟu deva(t)āṉam (nī)kki kuḻi nālāyirattu
Irunūṟum Āka Ivvūrkkolā⟨43⟩l kuḻi nālāyirattu nā(nū)ṟṟaimpatum Ivvūr
śrīma⟨d·⟩dvārāpati śrīkāmakkoṭiviṇṇakar Āḻvārkku
A(r)¿cch?⟨c⟩anābh(o)kamāka In=ta ⟨44⟩ (ma)ñcippayanār ma(ka)nār
senāpatikaḷ jayaṅko(ṇ)ṭacoḻabrahmātirājar kuṭuttār [|] I(ṉ)nilam
nālāyirattu nānūṟṟaimpa⟨45⟩tu kuḻiyum
(ca)n¿t?⟨d⟩rādi¿tta?⟨tya⟩va¿(t)?⟨t·⟩ In=ta (Ā)ḻ(v)ārk=ku (sa)bhaiyome
Iṟaiyiṟuttuk=kuṭuppomāno(m) mahāsabhaiyom [|] sabhaiyu⟨46⟩ḷirun=tu
karaiyiṭṭu karaippon=tu paṇittār piṟān=tūr bhavanan=tisahasranum
Araṇaippuṟattu ti(ṇ)ṭakūḷamātavakramavittanum Īvu⟨47⟩ṇi
mātavakramavittanum paṇippaṇiyāl paṇi keṭṭu Eḻu(tin)eṉ Ūrk=karaṇattāṉ
vaṭukaṉ p(ā)k=karaneṉ [|] Ivai Eṉ Eḻuttu [∥]

## Apparatus

⟨19⟩ matataku • G. reads mata(takar).

⟨21⟩ kūṭalaṅka(ḷa) • G. reads kūṭaley kaḷa.

⟨27⟩ puracayāṉai • Tk. has pucai Āṉai; read puracaiyāṉai.

⟨32⟩ niyatti • Read perhaps niyamatti.

⟨33⟩ (pū)ḻima • G. reads cūḻima.

⟨45⟩ (ca)ntrādittava(t) • Read candrādityavat·.

## Translation by Hultzsch 1899

[The first 15 lines agree with ll. 1—10 of No. 20 above.]

(Line 16.) When at Ulagai[9] the Kēraḷas were uprooted along with the
infants of their family, ran away and plunged into the western ocean,
(the Chōḷa king) despatched (his) elephants for a rare bath (in the
ocean). (He) tied in the stables the Iraṭṭas (i.e. the Chalukyas) whose
elephants were numberless,[10] along with the elephants of the
Kaṉṉiyas,[11] which (he) had seized. (He) took the tribute which they
paid, along with female elephants (which had) trappings, and returned.

(L. 17.) Having occupied (an island) surrounded by water, (he) cut off
in a hot battle, which had been appointed near the river, the great
heads of the following Daṇḍanāyakas:—Malliyaṇaṉ of great valour,
Mañjippayaṉ, Piramadēvaṉ (i.e. Brahmadēva), whose elephants dripped with
rut, Aśōkaiyaṉ,[12] (who wore) a fresh garland, Śattiyaṇaṉ of brilliant
valour, Pattiyaṇaṉ, (the minister for) peace and war, Vīmayaṉ, (who
wore) a fragrant, excellent garland (and who resembled) a rutting
elephant, and Vaṅgāraṉ of great wisdom, (and the heads) of the Gaṅga
(king), (who carried) a dreadful lance, of the Nuḷamba (king),[13] of
the king of the Kāḍavas,[14] and of the Vaidumba king,[15] the rut of
whose elephants was diminishing (through fear).

(L. 20.) Before (the Chōḷa king) had nailed up (the heads of these
princes in) the great city (called after) the great river Gaṅgā,[16] the
Śaḷukki,[17] who came from the race of the Moon, reproached himself,
saying:—“It is much better to die than to live in disgrace,” became
troubled in mind, and declared that the same Kūḍal, where, previously,
(his) sons and himself turned their backs and were routed, (should be
the next) battle-field.

(L. 21.) In order that all might know (it), (he) wrote as preamble of a
letter, which was hard to be despatched, the words:—“He who does not
come to the appointed Kūḍal through fear, shall be no king, (but) a liar
(who incurs) great disgrace in war,” (and) gave (this letter) along with
the order for despatch (?) to the liars of Iraṭṭa-pāḍi,[18] who ordered
Gaṅgā[k]ēttaṉ (to deliver it).

(L. 23.) He came, prostrated himself at the two feet (of the Chōḷa
king), and declared (the contents of) the letter. The mind, the face and
the two royal shoulders (of the king) became doubly brilliant with
surpassing beauty and joy.

(L. 24.) (He) started and entered that battle-field. Not having seen the
king of the Vallabhas (i.e. the Chalukyas) arrive at Kāndai,[19] (he)
waited one month after the appointed day. Then the liar[20] ran away
until his legs became sore, and hid himself in the western ocean, and
each of the three: Dēvanāthaṉ, Śitti and Kēśi, turned their backs.

(L. 25.) (The Chōḷa king) subdued (in) war the seven and a half lakshas
of the famous[21] Iraṭṭa-pāḍi, and kindled crackling fires. In order
that the four quarters might praise (him), (he) planted (on) the bank of
the Tuṅgabhadrā a pillar (bearing) a description of (his) victory, while
the male tiger, (the crest of the race) of the Sun, sported
joyfully.[22]

(L. 26.) (The king) appointed the liar,[23] who came on a subsequent
day, as Vallabha (i.e. Chalukya king), and tied (round his neck) a
beautiful necklace (kaṇṭhikā).[24] (He) wrote unmistakably on a board
how (the Chālukya) had escaped the trunk of an elephant (which had) a
cord (round its neck), and had run away with the knowledge (of all the
people) of this earth.[25] Then, on the auspicious day on which (the
latter) attained to the dignity of Śaḷukki, (the Chōḷa king) tied on
(his) breast (that board) and a quiver (of arrows) which was closed (and
hence useless).

(L. 28.) Having moved (his camp), he declared:—“(We) shall not return
without regaining the good country of Vēṅgai, which (we had formerly)
subdued. You,[26] (who are) strong, come and defend (it) if (you) are
able !” That army which was chosen (for this expedition) drove into the
jungle that big army, which resisted (its enemies) on the great river
close to Viśaiyavāḍai (and) which had for its chiefs Jananāthaṉ,[27] the
Daṇḍanāyaka Rājamayaṉ, whose mast elephants trumpeted in herds, and
Mupparaśaṉ.

(L. 29.) His elephants drank the water of the Gōdāvarī. (He) crossed
even Kaliṅgam and, beyond (it), despatched (for) battle (his) invincible
army as far as the further end of Śakkara-kōṭṭam (Chakra-kōṭṭa).[28]

(L. 30.) (He) re-conquered the good country of Vēṅgai and bestowed (it)
on Vijayādityaṉ, whose broad hand (held) weapons of war, (and) who had
taken refuge at his lotus-feet.[29]

(L. 31.) Having been pleased to return speedily, (the Chōḷa king)
entered Gaṅgāpurī[30] with the goddess of victory, who had shown
hostility in the interval,[31] and there made (himself) the lord of the
earth, (with the title) Rājādhirājarājaṉ,[32] in accordance with the
observances of his (family).

(L. 32.) While (all) the kings on earth worshipped (his) feet and
praised (him), (he) was seated on a throne of bright jewels and
exhibited in order the heap of the great treasures which (he) had seized
in the good country of Vēṅgai. (He) unlocked the rings and chains (of
prisoners) and altered (his previously made) vow, according to which
they ought to have lived (in confinement). (He) wielded a sceptre which
ruled (as far as) the limits of (the mountain) surrounded by snow (i.e.
the Himālaya) and of Sētu (i.e. Rāmēśvaram), and illumined the earth.

(L. 34.) In the fifth year (of the reign) of (this) king
Rājakēsarivarman, alias the lord Śrī-Vīrarājēndradēva, who illustrated
(by his conduct) the laws of Manu, which are hard to follow, and was
seated on the royal (throne), (which he) had acquired by right of
warlike deeds, while the matchless banner of heroism, along with the
banner of liberality, was raised on high (as if) to say:—“Let (all)
supplicants come !”

(L. 36.) We, the great assembly of Maṇimaṅgalam, alias
Rājaśūḷāmaṇi-chaturvēdimaṅgalam, in Māgaṇūr-nāḍu, (a subdivision) of
Śēṅgāṭṭu-kōṭṭam, (a district) of Jayaṅkoṇḍa-Śōḻa-maṇḍalam, having given
alms (?) and being assembled, without a vacancy in the assembly, in the
large maṇḍapa (of) the Brahmasthāna[33] in our village, on the day of
Uttara(-Phalgunī), which corresponded to a Monday and to the fourteenth
tithi of the second fortnight of the month of Kanyā in this year, (gave
to the temple) the following land, which we had formerly given on
payment, free of taxes, to Mañjippayaṉār, alias
Jayasiṁhakulāntaka-Brahmamārāyar, the father of the Sēnāpati
Jayaṅkoṇḍa-Śōḻa-Brahmādhirājar, the owner of a living (jīvita) in this
village, and which he was enjoying as his property.

(L. 40.) An areca garden of two hundred and fifty kuḻi, which he had
purchased, to the east of the large channel which flows from the large
sluice of this village, (and) to the north of the Bhārata channel, and
four thousand and two hundred kuḻi to the east of the bank of the large
tank, to the north of the channel (which flows from) the sluice of
Paṉaiyandañjēri, to the south of the garden of Kōrañ[ji
Rudra-Kra]mavittaṉ, and to the west of a large road, excluding other
Dēvadānas,—altogether four thousand four hundred and fifty kuḻi by the
rod (kōl) of this village were given to (the temple of)
Śrīmad-Dvārāpati, (alias) Śrī-Kāmakkōḍi-Viṇṇagar-Āḻvār in this village,
for the expenses of the worship, by the Sēnāpati
Jayaṅkoṇḍa-Śōḻa-Brahmādhirājar, the son of that Mañjippayaṉār.

(L. 44.) We, the great assembly, are bound to pay the taxes and to give
these four thousand four hundred and fifty kuḻi of land to this Āḻvār
for as long as the moon and the sun exist.

(L. 45.) Having been present in the assembly and having heard the order
of Bhavanandi-Sahasraṉ of Piṟāndūr, Tiṇḍakūḷa-Mādhava-Kramavittaṉ of
Araṇaippuṟam, and Mādhava-Kramavittaṉ of Īvuṇi, who had distributed the
blocks and inspected the blocks,[34] I, Vaḍugaṉ Pākkaraṉ (i.e.
Bhāskara), the accountant of the village, wrote (the above). This (is)
my writing.

## Commentary

⟨30⟩ Line 30 stands above the second half of line 29, and the
inscription continues to run upwards as far as line 35 inclusive.

## Bibliography

Digital edition of SII 3.30 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 64–71,
item 30.

[1] No. 2 (Tk.) and No. 4 (G.) on p. 31 above.

[2] For a description of this battle see p. 37 above.

[3] Lines 6 to 8: tanṉaṭiyaṭainta caḷu(k)ki vikkiramāti⟨t⟩aṉai Eṇṭicai
nikaḻa(k)kaṇṭikai kaṭṭi (Iraṭṭa)pāṭi Eḻa(r)ai Ilakkamu(m) E⟨ṟi⟩ntu
kuṭuttaruḷi.

[4] See my Annual Report for 1891-92, p. 5, and above, Vol. II. p. 231
f.

[5] See page 37 above.

[6] Above, Vol. II. p. 232.

[7] Dr. Fleet’s Kanarese Dynasties, second edition, p. 454, and above,
p. 52 and note 8.

[8] A Daṇḍanāyaka named Mañjippayaṉ had been decapitated by Vīrarājēndra
I.; see text line 18 of this inscription.

[9] Instead of this, the Takkōlam inscription reads Udagai, which seems
to have been a city of the Pāṇḍyas; see above, Vol. II. p. 250, note 3.

[10] Perhaps the author means ‘the numberless elephants of the Iraṭṭas,’
and not ‘the Iraṭṭas whose elephants were numberless.’

[11] This seems to be a designation of the Pāṇḍyas, in whose dominions
Kaṉṉi, i.e. Cape Comorin, was situated.

[12] A Maṇḍalin Aśōkaiyaṉ is stated to have lost his life in the battle
of Koppam; see p. 63 above.

[13] I.e. the Pallava chief of Nuḷambapāḍi; compare above, p. 59, note
1.

[14] I.e. the Pallava chief of Śeñji (Gingee); see Ind. Ant. Vol. XXII.
p. 143.

[15] Compare above, Vol. II. p. 379, note 9.

[16] I.e. in Gaṅgaikoṇḍa-Śōḻapuram.

[17] I.e. the Western Chālukya king Āhavamalla-Sōmēśvara I., who was
already referred to in the description of the battle of Kūḍalśaṅgamam;
see the translation on p. 37 above.

[18] I.e. the ministers of the Chālukya king.

[19] As ra and the secondary form of ā are expressed by the same
character, the name of this place may have as well been Karandai.

[20] Viz. Āhavamalla, who had earned this epithet by not keeping the
appointment at Kūḍal, which he had proposed himself.

[21] Literally, ‘which is hard to praise.’

[22] The tiger was probably figured on the jayastambha, as on a pillar,
which contains an inscription of Rājēndra-Chōḷa, on the top of
Mahēndragiri; see my Annual Report for 1895-96, p. 7.

[23] An inscription of the 7th year at Tirukkaḻukkuṉṟam (see p. 65
above) shows that this ‘liar’ was Vikramāditya (VI.).

[24] On kaṇṭhikā as a symbol of the dignity of heir-apparent see Ep.
Ind. Vol. IV. p. 227, note 10.

[25] It seems that Vikramāditya VI. had been condemned to be trampled to
death by a mast elephant which was led by ropes, but that he escaped and
was pardoned.

[26] This is addressed to the king who held Vēṅgī at the time.

[27] On a previous occasion Virarājēndra I. had decapitated the younger
brother of Jananātha of Dhārā; see p. 37 above.

[28] See above, Vol. II. p. 234, note 9.

[29] This passage was already quoted ibid. p. 232, note 3.

[30] See above, p. 68, note 11.

[31] This is an admission of the fact that the Chōḷas had experienced
reverses.

[32] The Gaṅgaikoṇḍa-Śōḻapuram inscription reads
[Rā]jādhirājan-Rājarā[ja].

[33] See above, p. 63 and note 1.

[34] See above, p. 64 and note 3.