# SII 3.79: original edition by Eugen Julius Theodor Hultzsch

Emmanuel Francis

Alternative title: VII.—INSCRIPTIONS OF VIKRAMA-CHOLA. No.
79.—INSCRIPTION AT TIRUMALAVADI

Author of digital edition: Emmanuel Francis

Identifier: DHARMA_INSSIIv03p0i0079

Repository: SII original (south-indian-inscriptions)

File path: SII_B_clean/SII03/DHARMA_INSSIIv03p0i0079.xml

Language: Tamil [Grantha, Tamil]

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

## Summary

This inscription (No. 82 of 1895) is engraved on the south wall of the
second prākāra of the Vaidyanātha temple at Tirumalavāḍi in the
Uḍaiyārpāḷaiyam tāluka of the Trichinopoly district.[1] The village is
mentioned as Maḻapāḍi in Tiruñāṉasambandar’s Dēvāram and as Tirumaḻuvāḍi
in the subjoined inscription (l. 38 f.).

The inscription is dated in the 15th year of the reign of
Parakēsarivarman, alias Vikrama-Chōḷadēva (l. 36 f.). The introduction,
like that of the Tanjore inscription,[2] records that the king defeated
the Teluṅga Bhīma at Kuḷam and burnt the country of Kaliṅga (l. 8),
stayed in Vēṅgai-maṇḍalam (l. 9), conquered the North, and then
proceeded to the South, where he crowned himself (as Chōḷa king).[3]

In the tenth year of his reign (l. 15) he made valuable gifts to the
temple of his family god at Chidambaram. At the end of the passage
describing these gifts mention is made of the very day of these
donations:—Sunday, the day of Hasta and the thirteenth tithi of the
bright fortnight of Śittirai in the tenth year of his reign (l. 24 f.).
According to Professor Kielhorn’s calculation this date corresponds to
Sunday, the 15th April A.D. 1128, on which day, however, the nakshatra
was Chitrā, not Hasta.[4]

The end of the historical introduction gives the names of two queens,
viz. Tyāgapatākā (l. 31), surnamed Tribhuvanamuḻuduḍaiyāḷ (ll. 32 and
36), and Dharaṇimuḻuduḍaiyāḷ (l. 35).

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

## Edition

⟨1⟩ svasti śrī [∥] (pū)mālai (miṭai)ntu ponmā⟨2⟩lai tikaḻapp(ā)⟨mā⟩lai
malinta parumaṇittiraḷ puyattiru⟨3⟩nilamaṭantaiyoṭu
jeyamakaḷiruppatakanavarai ⟨4⟩
mārvan(ta)natenapp(e)ṟṟuttirumakaḷorutaniyiruppa(k)⟨5⟩kalaimaka(ḷ)
coṟṟiṟam puṇarnta caṟpi(ṉaḷ)āki viruppoṭu n(ā)⟨6⟩vakat(ti)rup(pa
ti)cai(t)oṟunti(ki)riyoṭu ceṅkol naṭappa
Akilapuvanamuṅka(vi)⟨p⟩⟨7⟩pato(r)putumati (p)ol veṇkuṭai
m¿i?⟨ī⟩mi¿cai?⟨cai⟩ niḻaṟṟa karuṅkaliyoḷittu
vanpilattiṭai(ka)⟨8⟩(ki)ṭappakku(ḷa)ttiṭaitteluṅkavīman
vilaṅkalmicaiyeṟavuṅkaliṅkapūmiyaikka(na)l(e)⟨9⟩ri paruka(vu)m
(Ai)mpaṭai(p)paruvattu vempaṭai (t)āṅ(ki){yu(m)}
veṅkaimaṇṭalattā(ṅkiniti)ru(na)tu (va)ṭa⟨10⟩ticai(vaṭi)ppaṭuttaruḷi
tenṟicaittarumamu(n)tava(mu)ntāṉamuntaḻaippa veta(mu)m
me(y)⟨11⟩maiyu(mā)tiyukam polattalaittalaicciṟappa (va)n(ta)ru(ḷi)
veṟka(ru)m po¿ṟ?⟨rp⟩puliyāṇai pārttiva(r) cūṭa niṟ(ai)⟨12⟩maṇi ma(ku)ṭam
muṟaimaiyiṟcūṭi ma¿nn?⟨ṉṉ⟩uyiṟkkellāmi¿nn?⟨ṉṉ⟩u(yi)ṟtā¿y?⟨ya⟩
polattanṉoḷi parappit(ta)¿na?⟨ṉi⟩t(ta)¿ni?⟨ṉi⟩ p(ā)⟨13⟩rttu ma(ṇ)
muḻutuṅkaḷippa manu neṟi vaḷarttu tan k(o)yiṟkoṟṟavācal puṟattu maṇi
nāvoṭuṅka mura(cu)⟨14⟩(kaḷ) mu(ḻaṅ)ka vicaiyamum pukaḻum meṉmeloṅ(ka)
vāḻi vāḻi Im(m)ānilaṅkākkattirumaṇippoṟ(ṟo)⟨15⟩(ṭṭ)e(ḻu)tu pattāṇṭu
(va)rutiṟai munne mannavar cumantu (ti)ṟai (ni)raittuccorinta
ce⟨16⟩mpoṟkuvaiyāl (tan kula)nāyakan tāṇṭavam payiluñcemponnampalañcūḻ
tirumā⟨17⟩ḷikaiyum kopuravācal kūṭacālaikaḷum Ulaku valaṅkoṇṭoḷi viḷaṅku
nemikku⟨18⟩lavar(ai) Ukaiyakuṉṟamoṭu niṉṟeṉappacumpon me⟨y⟩ntu (pa)li
vaḷar (pī)ṭamum vicumpo(ḷi) ⟨19⟩ ta(ḻ)aippa viḷaṅku pon me⟨y⟩ntu
Irunilantaḻaippa Im(ai)(ya)var ka(ḷi)ppa periya tirunāḷ perum ⟨20⟩
pi(ya)r (vi)ḻāvenu(m) Uyar (pu)raṭṭāti Uttiraṭṭātiyil Ampalaniṟai(n)ta
Aṟ(pu)takkūttar In⟨21⟩(par) vāḻa Eḻuntaruḷuva(ca)ṟkuttirutteṟkoyil
cempon me⟨y⟩ntu (pa)run(ti)ra(ḷ) mut(ti)n ⟨22⟩ payil vaṭam parappi
niṟaimaṇi māḷikai neṭuntiruvīti tana tiruvaḷar piyarālcce⟨23⟩y(tu
ca)m(ai)ttaruḷi p⟨ai⟩mpoṟkuḻitta parikalamutalāl cempoṟkaṟpakatcoṭu
paricci(n)⟨24⟩(na)mu(m) Aḷavilātana(v)oḷi peṟavamaittuppattāmāṇṭil
(cit)tiraittiṅka(ḷ) Atta⟨25⟩m peṟṟa Ātittavārattu(t)tiruvaḷar matiyin
trayodaśippakkat(tu) Inna palava(m I)nitu ⟨26⟩ (ca)maittaruḷi Orukuṭai
(ni)ḻa¿k?⟨ṟ⟩kīḻ (ta)lamuḻutuṅkavippacceḻiya(r) veñcuram puka c(e)ralar
(ka)⟨27⟩ṭal (puka Aḻitaru ciṅka)ṇa(r) A(ñ)ci ne(ñ)calama(ra ka)ṅkar
tiṟ(ai)(yi)ṭa(kkan)naṭar venniṭa koṅ⟨28⟩karotuṅka koṅkaṇar cāya
(maṟ)ṟ(e)tticai manna⟨29⟩runtanta(ma)kkaraṇeṉa tirumala¿ṟ?⟨rc⟩ce(vaṭi)
Urimai⟨30⟩yiliṟ¿a?⟨ai⟩ñca Āṅkavan (ma)kiḻu(ṅ)ka(ṅ)kaiyoppākiya ⟨31⟩
terivaiyar tilatantyākapatākai puricūḻal maṭap(pi)⟨32⟩ṭi
punitakuṇavanitai tiripu(va)ṉa(mu)ḻu(tuṭ)aiyāḷ Avan ti⟨33⟩ruvuḷattaru(ḷ)
muḻutumuṭaiyāḷeṉa(vu)ṭaniruppa Ūḻ¿i An?⟨yun ⟩neṭumālāka(t)tup ⟨34⟩
piriyā(t)eṉṟuntirumakaḷiruntateṉa mātar maṭa(ma)yil pūtalattaruntati
Araṇiya ⟨35⟩ kaṟpiṟtaraṇimuḻutuṭaiyāḷi(va)n
tiru(m)ārvattaruḷoṭu(mi)ruppaccemapon (vī)ra(si) ⟨36⟩ ṁhāsanattu
tiripuva(ṉa)muḻutuṭ(ai)yā(ḷ)oṭum v¿i?⟨ī⟩ṟṟirunta⟨ru⟩ḷiya
kopparakecarivammarā(ṉa) ⟨37⟩ tiripuvanaccakravarttikaḷ
(śrī)(vi)k{ra}(ki)ramac(o)ḻade(va)ṟku yāṇṭu 10 5 Āvatu ⟨38⟩
tiripuvanamuḻutuṭaivaḷanāṭṭuppoykaināṭṭu Uṭaiyā(r) tirumaḻu⟨39⟩vāṭi
Uṭaiyār koyilil Ādicaṇḍeśvaradevar Ādeśam Aru(ḷ)āl I⟨40⟩(k)koyilil
śrīmāheśvararomum śrīkāriyañceyvārum Ikkoyil (ka)ṇakku ⟨41⟩
nelkuppaiyuṭaiyānum Uḷḷiṭṭa sthānattom Eḻuttu [∥] Ik(k)oyilil ⟨42⟩
(śrī)nandikeśvaradevarai Eḻuntaruḷuvitta Aḷḷiyūruṭaiyān Ec(ci)l maṇ
[10+]

## Apparatus

⟨3⟩ kanavarai • Three other inscriptions read kkaṉavarai.

⟨11⟩ veṟka(ru)m • Two other inscriptions read velaṟkarum.

⟨12⟩ tanṉoḷi • Five other inscriptions read taṇṇaḷi or taṉṉaḷi.

⟨15⟩ (va)rutiṟai • The Ālaṅguḍi inscription reads varumuṟai.

⟨21⟩ teṟkoyil • The Ālaṅguḍi inscription reads terkkoyil.

⟨27⟩ (ciṅka)ṇa(r) • Three other inscriptions read ciṅkaḷar.

⟨33⟩ Ūḻ¿i An?⟨yun ⟩ • Read Ūḻiyun; compare above, p. 157, note 12.

⟨42⟩ Eḻuntaruḷuvitta • ḷu seems to be corrected from ḷi. — ⟨42⟩ Ec(ci)l
maṇ [10+] • The remainder of the inscription is lost.

## Translation by Hultzsch 1903

(Line 1.) Hail ! Prosperity ! (The king) was resplendent with golden
chains, combined with garlands of flowers. In (his) arms, which were
covered with large jewels, (and) which (formed the subject of) a great
number of poems, rested the goddess of Victory, along with the goddess
of the great Earth. Having obtained as her own (possession) (his) chest,
(which resembled) a solid mountain, the goddess of Prosperity
exclusively abided (there). As a chaste woman that possessed great
eloquence, the goddess of Learning resided with delight in (his) tongue.

(L. 6.) (His) sceptre, along with the wheel (of his authority), swayed
over all regions. (His) white parasol cast its shade on high, like a
matchless second moon, overspreading the whole world. The dark Kali
(age) hid itself and lay in the deep pit.

(L. 8.) In the season of Cupid[5] (i.e. in spring)[6] (he) grasped the
cruel weapon, so that at Kuḷam the Teluṅga Vīmaṉ (i.e. Bhīma) ascended
the mountains (as refuge), and so that hot fire consumed the country
(bhūmi) of Kaliṅga. (He) joyfully stayed (a while) in the
Vēṅgai-maṇḍalam and was pleased to subdue the Northern region.

(L. 10.) (He) was pleased to arrive (in) the Southern region, in order
that charities, austerities and gifts might prosper (and) that the Vēdas
and truth might flourish (in) every place as (in) the first age.

(L. 11.) While (all other) kings bore (on their heads) the orders
(sealed with the crest) of the warlike tiger which is hard to conquer,
(he) put on by right the crown set with jewels.

(L. 12.) Like a sweet dear mother, (he) extended his kindness to all
living beings and took care of each (of them). (He) cultivated the path
of Manu, so that the whole earth rejoiced.

(L. 13.) In front of the victorious gate of his palace the tongue of the
bell became silent;[7] the drums were sounding; (and his) victory and
fame rose higher and higher.

(L. 14.) Out of the heap of pure gold which had been brought, piled up
(as) tribute, and poured out by kings, before there came in due course
the year ten (after the time) when a gold leaf (set with) royal gems was
engraved (with the words): “May (the king) live long (and) protect this
great earth !”[8] —(he) covered (with) fine gold the enclosure, the gate
towers, halls and buildings surrounding the shrine of pure gold[9] where
his family-god (viz. Naṭēśa) practises the tāṇḍava (dance), as if the
splendid circular mountain surrounding the earth were combined with the
Eastern mountain; covered (with) splendid gold the altar on which
offerings abound, so that the light of heaven was reflected (by it);
covered (with) pure gold and adorned with numerous strings of large
round pearls the sacred car temple,[10] in order that, conferring long
life on the delighted people, the miraculous dancer (viz. Naṭēśa) who
occupies the (golden) hall might be drawn in procession (at) the great
festival called ‘the festival of the great name’ (perum-piyar-viḻā) on
the great (days of) Puraṭṭādi (and) Uttiraṭṭādi, so as to cause
prosperity (on) the great earth (and) joy to the gods; was pleased to
build a long temple street of mansions covered with jewels (!) and
called (it) after his royal prosperous name; and made numberless
splendid insignia, beginning with dishes cut of fine gold, together with
a Kalpa (tree) of pure gold.

(L. 24.) Having been pleased to make gladly many such (gifts) in the
tenth year (of his reign), (in) the month Śittirai, on a Sunday which
corresponded to Hasta, (on) the thirteenth tithi) of the fortnight of
the auspicious waxing moon, (he) covered the whole earth under the shade
of a single parasol.

(L. 26.) The Śeḻiyas (i.e. Pāṇḍyas) entered hot jungles (as refuge); the
Śēralas (i.e. Chēras) entered the sea; the Śiṅgaḷas (i.e. Siṁhalas), who
deal destruction, became afraid and agitated in mind; the Gaṅgas paid
tribute; the Kaṉṉaḍas turned their backs; the Koṅgas retreated; the
Koṅkaṇas fled; the kings of all other regions duly worshipped (his)
royal red lotus-feet as their protection.

(L. 30.) Tyāgapadāgai (i.e. Tyāgapatākā), the ornament of women, (who
had) curly hair, (who possessed the gait of) a female elephant, a lady
of pure virtues, the mistress of all the three worlds
(Tribhuvanamuḻuḍuḍaiyāḷ), dwelt with (him) as mistress of the full
favour of his royal heart, resembling Gaṅgā at whom he[11] rejoices.

(L. 33.) Dharaṇimuḻuduḍaiyāḷ (i.e. the mistress of the whole earth), the
peacock among women, an Arundhatī on earth, a wife adorned with
chastity, enjoyed the favour of his royal heart, just as Lakshmī is
inseparably clinging to the bosom of Neḍumāl (Vishṇu) to the end of the
world.[12]

(L. 35.) In the 15th year (of the reign) of this king Parakēsarivarman,
alias the emperor of the three worlds, Śrī-Vikrama-Śōḻadēva, who was
pleased to take his seat with Tribhuvanamuḻuduḍaiyāḷ on the throne of
heroes, (which consisted of) pure gold, —(at) the order (and) by the
favour of the god Ādi-Chaṇḍēśvara[13] in the temple of the lord of
Tirumaḻuvāḍi in Poygai-nāḍu, (a subdivision) of
Tribhuvanamuḻuduḍaivaḷanāḍu, (the following) was written by us, the
temple authorities, viz. the Śrī-Māhēśvaras, the temple managers, the
accountant of this temple: Nelkuppai-Uḍaiyāṉ, etc.

(L. 41.) Aḷḷiyūr-Uḍaiyāṉ, who had set up (the image of) the god
Śrī-Nandikēśvara in this temple . . . . . . . . . .

## Bibliography

Digital edition of SII 3.79 by Hultzsch 1903 converted to DHARMA
conventions by Emmanuel Francis.

### Primary

[SII] Hultzsch, Eugen Julius Theodor. 1903. South-Indian inscriptions.
Volume III: Miscellaneous inscriptions from the Tamil country. Part II:
Inscriptions of Virarajendra I., Kulottunga-chola I., Vikrama-chola and
Kulottunga III. South Indian Inscriptions 3.2. Madras: Government Press.
Pages 182–186, item 79.

[1] See Mr. Sewell’s Lists of Antiquities, Vol. I. p. 266.

[2] Above, Vol. II. No. 68.

[3] The Chōḷa kingdom is here alluded to by the mention of the
tiger-crest (l. 11), and in the Tanjore inscription by that of the
Kāvērī.

[4] Ep. Ind. Vol. VII. p. 5, No. 59.

[5] See above, Vol. II. p. 311, note 1.

[6] This explanation is more probable than the one I gave on p. 311 of
Vol. II.

[7] See above, Vol. II. p. 311, note 3.

[8] This benediction was apparently engraved on a gold leaf at the time
of the king’s coronation. Another reference to this custom is found in a
rock-inscription at Taṇḍalam near Arkōṇam (Ep. Ind. Vol. VII. p. 26),
which is dated in the tenth year “(from) the year when (the name of)
Śatti, the king of the Kādavas, was entered on a gold leaf
(poṟṟōṭṭiliṭṭa).”

[9] Poṉṉambalam is the Tamil equivalent of the Sanskrit Kanakasabhā,
“the golden hall,” in the Chidambaram temple; see above, Vol. II. p. 379
f.

[10] By this expression the car itself seems to be meant.

[11] This pronoun refers to the word Śaṁkara (Śiva) occurring in a
passage of the earlier inscriptions, which compares the queen
Mukkōkkiḻānaḍi with Umā (see e.g. above, Vol. II. p. 311), and which has
been omitted in the present inscription because this queen had then
died; see above, p. 181 f.

[12] This simile is copied from the inscriptions of Kulōttuṅga I.; see
above, No. 72. text line 5, and No. 76, text line 11.

[13] Compare above, p. 171 and note 2.