SII 3.151: original edition by H. Krishna Sastri XIV.—INSCRIPTIONS OF PARAKESARIVARMAN UTTAMA-CHOLA. No. 151.—ON THE SOUTH AND EAST WALLS OF THE CENTRAL SHRINE IN THE UMAMAHESVARASVAMIN TEMPLE AT KONERIRAJAPURAM. No. 635 of 1909. author of digital edition Emmanuel Francis European Research Council (ERC), grant agreement no 809994 DHARMA Paris, CEIAS DHARMA_INSSIIv03p0i0151.xml 2019-2026 as per external metadata

This and the next number together constitute one record of Parakēsarivarman who is identical with Madhurāntaka Uttama-Chōḷa. The object of the inscription is to register the grant of certain lands to the temple at Tirunallam in Veṇṇāḍu, which had been constructed of stone by queen Śembiyaṉ-Mādēviyār in the name of her husband Gaṇḍarāditya. Prior to the date of this record she is stated to have laid out a new flower-garden for the temple by purchasing lands from the assembly of Tirunallam and getting them exempted from payment of taxes and to have increased the original provision for feeding Brāhmaṇas in the temple. The king also granted in the 3rd year of his reign two vēli of land for the upkeep of the garden and in the sixth year a further 16 vēli for the expenses in connexion with the feeding of Brāhmaṇas (ll. 24 to 26).

In the 7th year and 240th day of his reign when the king was encamped at Pichchaṉkōyil, one of his executive officers named Parakēsari Mūvēndavēḷāṉ informed the former that the gift for feeding Brāhmaṇas was not sufficient and that a further gift of 12 vēli of land had to be made. This was done accordingly in the 7th year of reign (ll. 23 to 40). A detailed description of the boundary line of the two vēli and the 12 vēli of land respectively granted for the maintenance of the flower-garden and the feeding house is given in 47 lines (ll. 51 to 98). The privileges and exemptions granted in favour of these two lands occupy lines 99 to 115. With line 116 commences a new grant dated in the 8th year and 143rd day of the same king when he was encamped at Kāṟaikkāṭṭu Paṉaiyūr. The request now was for the regulation of the expenses for all the income derived from the dēvadāna lands of the Tirunallam temple. Accordingly, on the 151st day of the same year the king ordered that specified amounts of gold and paddy collected as tax on the dēvadāna lands of Tirunallam were to be deducted from the general revenue and that the number of Brāhmaṇas who were fed in the feeding house be raised from 25 to 40, the additional expense being met from the remaining balance under a certain item provided for in the old regulations.

This brings us to the end of No. 151 which is engraved on the last section of the south wall and the adjoining section on the east wall of the temple which itself faces west The two next sections on the east wall, two lines on the top of the north wall and a portion again of the east wall seem to contain the continuation. Consequently, on account of the irregular arrangement on the walls, this continuation is treated separately as No. 151A. It describes the regulated expenses referred to at the end of No. 151. As many as 4,151 kalam of paddy and lands, whose measurements are given in great detail, were provided for, in order to maintain the regular service in the temple, such as, the various dishes of oblations to the images, sandal paste, incense, lamps, the śrībali-ceremony held on the natal star Jyēshṭhā of queen Śembiyaṉ-Mādēviyār, feeding Brāhmaṇas, pay (with cost of clothing) of the worshipper, the festivals Mārgaḻi-Tiruvādirai and Vaigāśī-Viśāgam, the pay (with cost of clothing) of Brāhmaṇas who crushed sandal, the Brāhmaṇa servants who held the canopy (over the images) and rendered other necessary service, servants who picked up flowers and strung them, servants who swept the sacred temple and smeared it with cowdung, musicians, trumpeters, conch-blowers, watchmen of images, reciters of the Tiruppadiyam hymns, Brāhmaṇas who attended to the general management of the temple (kōvil-vāriyam), the temple accountant of the potter caste, the potter who supplied pots, the dyer (?) who dyed the sacred cloth (for the images), the Brāhmaṇa who carried the water from the Kāvērī for the sacred bath, the official auditor who checked the temple transactions under orders of the king, temple repairs, the monthly sacred baths and the ceremonies on eclipses, renewal of screens and canopies, the purificatory ceremony called Jalapavitra, annual renewal of sacred cloths, the astrologer who recited the astronomical changes every day and carried the calendar (nāḷōtai) with him, the pay (including cost of clothing) of the gardeners and of their assistants, the temple architect, the carpenter and the blacksmith, special worship for the images of Tripuravijaya, Vrishabhavāhana and Gaṇapati and the sacred bath with the five articles, viz., milk, curds, butter, sugar and honey. The extent of the houses occupied by the temple servants, hymners. priests, musicians, the temple manager and others, is also recorded.

The several officers of the king who legalised the grant by affixing their signatures, the immunities granted to and the privileges enjoyed by the donee, viz., the present Umāmahēśvara temple at Tirunallam, are of very great interest. The officers mentioned are the councillors (Karumam-ārāyum), revenue officers (Puṟavuvaṟi), officers (in charge) of revenue registers (Vaṟippottagam), revenue accountants (Vaṟippottaga-kaṇakku), revenue clerks (Variyiliḍu), MugaveṭṭiPandit R. Raghava Ayyangar of Ramnad suggests that mugaveṭṭi might mean ‘one who engraves the orders of the king’ (muga or śrīmuga = Sanskrit śrīmukha)., Paṭṭōlai and the Chief Secretary (Ōlaināyagam). The privileges and immunities granted are almost the same as those mentioned in Vol. II, pp. 512 and 530 f. The scheme of the document was apparently a model on which the later grants recorded on the large Leyden copper-platesSee Archaeological Survey of Southern India, Vol. IV, pp. 218 ff. and other similar ones were drawn up.

Further conversion of digital encoding to DHARMA encoding scheme according to EGD (Encoding Guide for Diplomatic Editions) Conversion of digital encoding to DHARMA encoding scheme according to EGD (Encoding Guide for Diplomatic Editions)

svasti śrī . Uṭaiyapirāṭṭiyār cempiyaṉṉmāteviyār veṇṇāṭṭu tirunallattu mahādevar koyil śriga ṇḍarādityaṉeṉṉuntirunāmattāl tirukkaṟṟaḷiyākac ceyvittaruḷukiṉṟār . devarkkut tirunantavāṉamāka ve ṇṭum nilamivvūrc cavaiyārnilattiliṟaiyiliyāka vilaikkaṟa koṇṭu ceyta nandavāmai śrīgaṇḍarādityaṉuḷḷiṭṭa nantavāṉaṅkaḷukkup paṇiceyyumāḷ nālvarkku koṟṟukkum puṭavai mutalukkumāka veṇṇāṭṭuk kiḻaṭukuvilai nilamiruveliyiṉāl kāṇiyā ṉa nellirunūṟṟirupattunāṟkalamum yāṇṭu mūṉṟāvatu mutal nantavāṉappuṟamā y devadānaIṟaiyiliyāka variyiliṭṭukkuṭukkaveṇṭumeṉṟu namakkuccolla . veṇṇāṭṭuk kiḻaṭukuvilai nilamiruveliyum muṉṉuṭaiyārai māṟṟit k kuṭinikakikkārāṇmai miyāṭciyuḷḷaṭaṅkat tirunallattu mahādevarkku nandavā nappuṟamāy devadāṉa Iṟaiyiliyākavumitaṉālevvakaippaṭṭa Antarāya mumiṟātitāka sarvvaparihāram peṟavum yāṇṭu muṉṟāvatu mutal variyili ṭṭukkoḷkaveṉṟu nāñ colla . naṅ karumamārāykiṉṟa koṉūruṭaiyaṉ pa rameśvaraṉaraṅkaṉāṉa Irumuṭiccoḻamuventaveḷāṉum ciṟṟiṅkaṇuṭaiyāṉ koyil mayilaiyāṉa maturāntakamuventaveḷāṉum paruttikkuṭiyuṭaiyāṉ kotukulavaṉ cāt taṉāṉa parakecarimuventaveḷāṉum Āṇattiyālum puravuvari Iraiyāṉkuṭittalai makaṉ taṇṭipūtiyāṉa cempiyaṉuttaramantriyum neṟkuṉṟamuṭaiyāṉ parañcotinila ṉāṉa Anan=tavikramamuventaveḷāṉum kiraikkaḷḷūruṭaiyāṉaraiyaṉ kaṟpakamāṉa virāparaṇamuventaveḷāṉum vāykkeḷviyāluṅ keṭṭu nammolai yeḻutum veḷā ṉ maturāntakaṉeḻuttiṉālum nammolaināyakaṉ veḷāṉ kaṇṭarāticcaṉoppiṉālum pukka keḷvippa ṭi yāṇṭu muṉṟāvatumutal nantavāṉappuṟam devadāṉa Iṟaiyiliyāka variyiliṭṭukkuṭutta taṅkaṇāṭṭu kiḻa ṭakuvilai nilamiruveliyum paṭākainaṭappippatākavum yāṇṭeḻāvatu nāḷirunūṟṟunāṟpatiṉāl kaṭampūriṉ vaṭa kkuppiccaṉkoyil viṭṭa viṭṭiṉuḷḷāl muṉpiṟkūṭattu nāmirukka naṅkarumamārāykiṉṟa parakecarimuventaveḷā ṉ Uṭaiyapirāṭṭiyār cempiyaṉmāteviyār veṇṇāṭṭu brahmadeyam tirunallattu mahādevar koyil śrīgaṇḍarādityaṉeṉaṉum tirunāmattāl tirukkaṟṟaḷiyākac ceyvittaruḷi Idevarkku veṇṭum nivan tamellām paḻampaṭi meleṟṟamākac ceytaruḷi Iṅkeyuṭaiyārkkāka nicatamirupattaiyvar brāhmaṇar candrādityavat Uṇpatākac cālaiyum vaittaruḷiṉārittevarkku nivantappaṭi veṇṭu nellukku Ittevar paḻantevatāṉamāṉa pūṅkuṭi nilam paṉṉiruveliyiṉāl muṉ devarkku nikki Irukkakkaṭava pañcavāram nel lu Aṟunūṟṟukkalamum muciṭṭaikkuṭi nilam nālveliyiṉāl devarkku nikki Iṟukkakkaṭava pañcavāranelli runūṟṟukkalamum Idevarkke yiṟuppatākak kuṭinikki Iṟaiyiliyāka yāṇṭāṟāvatu mutal variyiliṭṭukkuṭuttaruḷi ṟṟu . Innelleṇṇūṟṟukkalamumuṭpaṭap paḻantevatāṉattālaṭaippaṭi Idevar peṟu nellu Uṭai yār ceytaruḷiṉapaṭi nivantattukku nirampappotā Iṉṉamaṟunūṟṟaimpattirukalaṉe tūṇippatakku nellu ve ṇṭum Iṅke yuṭaiyārkkāka vaitta cālaiyiluṇṇum brāhmaṇarirupattaiyvarkkuk kaṟi viṟaku ney tayir palakāy veṟṟi lai veṟuṅkāykkum maṭaiyarkkumuṭpaṭa meyyāl nicatam nellukkuṟuṇiyirunāḻiyāka Orāṇṭaikkut toḷāyi rattu muppatteḻukalaṉe tūṇippatakkunellu veṇṭumāka Āyirattaiññūṟṟuttoṇṇūṟṟukkalane llu nivantappaṭi yuḷa Ivaiyiṟṟukkāka veṇṇāṭṭu Iḷanalam nilam paṉṉiruveliyiṉālaṭuttuvarumpaṭi nel lāyirattaiññūṟṟuttoṇṇūṟṟukkalamum devadāṉamum śālābhogamumāy yāṇṭeḻāvatu picāṉ mu taliṟaiyiliyāka variyiliṭṭuk kuṭukkavēṇṭumeṉṟu namakkuccolla . veṇṇāṭṭu Iḷanalam nilam pa ṉṉiruveliyum muṉṉuṭaiyārai māṟṟik kuṭinikkik kārāṇmai miyāṭciyuḷḷaṭaṅka yāṇṭeḻāvatu picāṉ mutal devadāṉamum śālābhoga] mumiṟaiyiliyākavumivvūru namellām Evvakaippaṭṭa An tarāyamumiṟātatāka Iṟaiyiliyāka sarvvaparihāram peṟavum variyiliṭṭukkoḷkaveṉṟu nām colla . naṅka rumamārāykiṉṟa mparakecarimuventaveḷāṉāṇattiyālum puravuvariccempiyaṉuttaramantiriyum virāpara ṇamuventaveḷāṉum pavvattirirkiḻavaṉ Aṭikaḷ nakkaṉum peraraicūruṭaiyāṉṉāruraṉ Udayadivākaraṉum koṭpūruṭaiyāṉ centaṉarakkuṭiyum vāykkeḻviyālum keṭṭu nammolai yeḻutum cempaṉaruḷaṉutta makitiyeḻuttiṉālum nammolaināyakaṉ veḷāṉ kaṇṭarāticcaṉāṉa miṉavaṉ muventaveḷāṉum veḷāṉa ṇṇāvaṉum Oppiṭṭuppukka keḷvippaṭi devadāṉamum śālābhogamum Iṟaiyiliyāka yāṇṭeḻāvatu pacāṉ muta l variyiliṭṭukkuṭutta taṅkaḷ nāṭṭu Iḷanalam nilam paṉṉiruveliyum paṭākai naṭappippatākavum parakecarimuvetntave ḷāṉaiyum Ātaṉūr rāmabhaṭṭaṉaiyum koṭuṅkaittāḻibhaṭṭaṉaiyum puravuvariccempiyaṉuttaramantiriyaiyum perttantom tāṅkaḷivarkaḷoṭum niṉṟellai tericcup piṭicūḻntu paṭākai naṭantu kalluṅ kaḷḷiyum nāṭṭi yaṟaiyo lai ceytu viṭutakaveṉṉum vācakattāl ko parakesarivanmarkku yāṇṭeḻāvatu nāḷil nāṭṭomukkut tirumukam vara nāṭṭomum tirumukaṅ kaṇṭe tireḻuntu ceṉṟu toḻutu vāṅkit talaimel vaiyttu Ellai tericcup piṭicūḻntu paṭākai naṭanta kiḻaṭakuvilai nilattukku kiḻpāṟkkellai . veṇṇāṭṭu vaṭakaṇṇamaṅkalam pāyappoṉa vāykkāliṉiṉṟum Iṉṉāṭṭuk koṟṟaṅkuṭi pāyat teṟku nokkip poṉa vāykkāṟṟalaiyey tuṭaṅki Ivvāykkāl menaṭai nir pāyappeṟuvatākat tāṉ kiṭantavāṟitanaṭuvey teṟkku nokkic ceṉṟu koṟṟaṅkuṭi yellaiye yuṟṟu Iv vāykkāl pātiyuṭpaṭat tirunallattellaiykku meṟkiṉṉum Itaṉiṉṟum melkaraikke yeṟik koṟṟaṅkuṭi yellai tāṉuḷḷavāṟe meṟku nokkiyum teṟku nokkiyuñ ceṉṟu vaṭakkiṉṉum meṟkkiṉṉum Ivvellai tāṉuḷḷavāṟey kiḻakku nokkiyum teṟkku nokki yu mceṉṟu koṟṟaṅkuṭinilattiṉ pūttoṇṭaṉ kalluvitta kuḷattiṉ melkaraikkey Iḷanalattu vaṭavellai Oṭai pāynta viṭame yu ṟṟu koṟṟaṅkuṭiyellaiykku meṟkiṉṉum . teṉpāṟkellai Ivvoṭai palamuṭakku muṭaṅkit tāṉ kiṭantavāṟitaṉaṭuvey meṟku no kkic ceṉṟu tirunallattuc caṇakkāleṉṉum nilattiṉ teṉkiḻ mulaiye yuṟṟu Iḷanalattellaikku vaṭakkiṉṉum . melpāṟkela lai caṇakkāleṉṉum nilattiṉ kiḻellai tāṉuḷḷavāṟey vaṭakku nokkic ceṉṟu vaṭakaṇṇamaṅkalam pāyappoṉa vāykkāle yuṟṟuk kiḻakkiṉṉum . vaṭapāṟkellai Ivvāykkāl tāṉ kiṭantavāṟitiṉaṭuvey kiḻakku nokkic ceṉṟu Itaṉiṉṟum koṟṟaṅkuṭi pāya t teṟku nokkip poṉa y kūṭi Ivvāy tirunalattu maṇṇaicce mumeṉṉum nilattukkut teṟkiṉṉum Āka Ivvicaitta perunāṉkel ppaṭṭa kiḻaṭakuvilai nilamiruveliyum Iddevar kkey devadānamum śālābhogamumāṉa Iḷanalattukku kiḻpāṟkellai veṇṇāṭṭuk koṟṟaṅkuṭi nilattil pūttoṇṭaṉ kal luvitta kuḷattiṉ melkaraikkey kiḻaṭakuvilaitteṉṉellai viṭamey tuṭaṅki Ikkuḷattiṉ melkaraiyarukey teṟku nokkiyum teṉkaraiyarukey kiḻakku nokkiyuñ ceṉṟu meṟkiṉṉum teṟkiṉṉum Itaṉiṉṟum Ikkoṟṟaṅkuṭi miyellai tāṉuḷ ḷavāṟe teṟku nokkiyum kiḻakku nokkiyum ceṉṟu Innāṭṭu devadānam kaṭukuvār ṉilattiṉ miyellaiye yuṟṟuk koṟṟaṅkuṭiyellaikku meṟ kiṉṉum teṟkiṉṉum Itaṉ yellai tāṉuḷḷavāṟey teṟku nokkic ceṉṟu Innāṭṭu brahmateyam paravaikkuṭinilattiṉ vaṭavellaiyāṉa pūṅkuṭi vāykkāleyuṟṟuk kaṭukuvārnilattiṉ miyellaikku meṟkiṉṉum . pūṅku ṭivāykkāl nir pāyumurakaḷ meṉaṭai nir pāyappeṟuvatāka ṭuve y meṟku nokkic ceṉṟu tirunallattellaiyeyuṟṟu Ivvāykkāl pātiyuṭpaṭa p paravaikkuṭiyellaikku vaṭakkiṉṉum Itaṉiṉṟum vaṭakaraikke yeṟi tirunallatte llai tāṉuḷḷavāṟe vaṭakku nokkic ceṉṟu kiḻakkiṉṉum Ivvellai tāṉuḷḷa vāṟey meṟku nokkicceṉṟu Iḷanalam pāyum vāykkāl kaṭaipāynnta viṭame yuṟṟu Ivvāykkāl tāṉ kiṭantavāṟitaṉaṭuvey meṟku nokkiyum teṟku nokkiyum ceṉṟu pparavaikkuṭi vaṭavellaiyāṉa pūṅkuṭivāykkāle kūṭittirunallattellaikku vaṭakkiṉṉum meṟkiṉṉum . melpāṟkellai Ippūṅkuṭi vāykkāl tāṉ kiṭantavāṟitaṉaṭuvey meṟku nokkiyum vaṭameṟku nokkiyum ceṉṟu tiru nallattellaiyeyuṟṟu Ivvāykkāl pātiyuṭpaṭapparavaikkuṭiye llaikku vaṭakkiṉṉum kiḻakkiṉṉum Ivvāykkāl tāṉ kiṭantavāṟu Itaṉaṭuve y vaṭakku nokkicceṉṟu vaṭakaṇṇamaṅkalam pāyappoṉa vāykkāluk key kūṭittirunallattellaikkukkiḻakkiṉṉum Ivvāykkāl meṉaṭai nir pā yappeṟuvatāka Itaṉiṉṟum vaṭakaṇṇamaṅkalavāykkāliṉ ṉaṭuvey vaṭa kku nokkicceṉṟu kiḻkaraikke yeṟi Ivvāykkāl pātiyuṭpaṭak kiḻakkiṉṉum . vaṭa pāṟkellai tirunallattu parameśvaraṉ kuṉṟaṉum ciṅkaṉ cantiracekaraṉum nilattiṉ te ṉṉellai varampey kiḻakku nokkic ceṉṟu Iḷanalattūrirukkaiyiṉ vaṭakkaṭainta tiruna llattucceriyeṉṉum nattame yuṟṟut teṟkiṉṉum Itaṉiṉṟum Icceriyil tirunallat tu mahādevar nantavāṉam cempiyaṉmāteviyiṉ miyellai vitaiyey teṟku nokkiyum te ṉṉellaivitaiyey kiḻakku nokkiyum ceṉṟu teṟkiṉṉum Inta nantavāṉattiṉ kiḻellaiyāṉa teruviṉ naṭuvey vaṭakku nokkic ceṉṟu Iḷanalattiṉ vaṭakkiṟkuḷattiṉ teṉmel mulaiye yuṟṟu Ikkuḷattiṉ naṭuve y vaṭakiḻakku nokkic ceṉṟu vaṭakiḻmulaiye yuṟṟu Ikkuḷam pātiyuṭpaṭa tirunallattellaikkuk kiḻakkiṉṉum Itaṉiṉ ṟum tirunallattukke yeṟiṉa vaḻivarampu tāṉ kiṭantavāṟey vaṭakku nokkic ceṉṟu kiḻakkiṉṉum Itaṉiṉṟum tiruna llattu mahādevar maṭṭaimuṉṟumāveṉṉum nilattiṉ teṉṉellai varampey kiḻakku nokkic ce ṉṟu teṟkiṉṉum Itaṉiṉṟum tirunallattuc caṇakkāleṉṉum nilattiṉ miyellai varampu tāṉuḷḷa vāṟey teṟku nokkic ceṉṟu meṟkiṉṉum Itaṉ teṉṉellai varampu tā(ṉ)ṉuḷḷavāṟey kiḻakku no kkicceṉṟu nantavāṉappuṟamāṉa kiḻaṭakuvilai nilattiṉ teṉmel mulaiye yuṟṟuttirunallattellaik kut teṟkiṉṉum Itaṉiṉṟum kiḻaṭakuvilai nilattiṉ teṉṉellai yoṭai tāṉ kiṭantavāṟu Itaṉaṭuvey kiḻakku no kkic ceṉṟu koṟṟaṅkuṭi nilattil pūttoṇṭaṉ kalluvitta kuḷattiṉ melkaraiyil muṉṟuṭaṅkiṉa viṭame y kūṭi Oṭaipātiyuṭpaṭak kiḻaṭakuvilainilattellaikkut teṟkiṉṉum Āka Ivvicaitta perunāṉkellaiyuḷa kappaṭṭa Iḷanalam nilam paṉṉiruveliyum Āka Ivviraṇṭurum Ūrirukkaiyum maṉaiyu maṉaippaṭappaiyum maṉṟu ṅ kaṉṟumeypāḻum kuḷamum koṭṭākāramum puṟṟum teṟṟiyum kāṭum piṭilikaiyum kaḷarum Uvarum kiṭaṅkuṅ keṇiyaum Oṭaiyummuṭai ppum Āṟumāṟiṭupaṭukaiyum miṉpayil paḷḷamum teṉpayil potumpum meṉokkiya maramum kiḻnokkiya kiṇaṟumuḷḷiṭ ṭu Uṭumpoṭiyāmai tavaḻntatevvakaippaṭṭatum Uṇṇilamoḻiviṉṟi muṉṉuṭaiyārai māṟṟik kuṭi nikki k kārāṇmai miyāṭciyuḷḷaṭaṅka devadānamum nantavāṉappuṟamum śālābhogamum Iṟaiyiliyākap peṟṟa taṟkup peṟṟa vyavasthaiy . Innilattukku nīrk kiyn=tavāṟu vāykkāl kuttikkoṇṭu pāyttkkappeṟuvatākavum A vvāykkālai Anyar kuṟaṅkaṟuttukkuttavum kuṟṟettam paṇṇavum kūṭainiriṟaikkavum vilaṅkaṭaiyap peṟātitā kavum cennirp potuviṉai ceyyātitākavum Anniraṭaittuṇṇappeṟuvatākavum cuṭṭoṭṭāl māṭamāḷikai yeṭu kkappeṟuvatākavum turavu kiṇāṟariḻiccappeṟuvatākavum kāvu teṅkiṭappeṟuvatākavum tamaṉakamum maruvum Iruveliyu m ceṇpakamum ceṅkaḻunirum maruāvum palāvum teṅkum paṉaiyum kamukumuḷḷiṭṭa payaṉmaram Iṭa ṭavum peṟuvatākavum Iṭṭa teṅkum paṉaiyumiḻavarreṟappeṟātatākavum peruñcekkiṭappeṟuvatākavumippaṭi peṟṟataṟkup peṟṟa parihāram nāṭāṭciyum Ūrāṭciyum vaṭṭināḻiyum pitānāḻiyum kaṇṇālakkāṇamum vaṇṇārappāṟaiyum kucakkāṇamum tarakum taṭṭā rappāṭṭamum Ilaikkūlamum taṟippuṭavaiyum maṉṟupāṭum māviṟaiyum tīyeriyum nallāvum nalleriutu m nāṭukāvalum Ūṭupokkum viṟpiṭiyum vālamañcāṭiyum Ulkum Oṭakkūliyum nirkkūliyum Īḻampuṭciyum Iṭai ppāṭṭamum Aṭṭukkaṟaiyum Ūrkkaḻañcum Uḷḷiṭṭuk kot toṭṭuṇṇappāttelatevvakaippaṭṭatum kok ko ḷḷātey tirunallattut tirukkaṟṟaḷimahādevarey peṟuvatākavum Ippaṭippaṭṭa vyavasthaiyum parihāra mum peṟa piṭicūḻntu kalluṅ kaḷḷiyum nāṭṭi yaṟaivolai ceytu kuṭuttom Ivai miṉavaṉ muventave ḷāṉeḻuttu . kopparakecarivaṉmarkkiyāṇṭu Eṭṭāvatu nāḷ nūṟṟu nāṟppattumuṉṟiṉāl Uṭaiyār kāraik kāṭṭu paṉaiyūr viṭṭa viṭṭukkoyiliṉuḷḷāl māḷikai Ātipūmiyiley Eḻuntaruḷi Iruntu tirunallattu te vardānavūrkaḷ nivantañ ceyyumāṟu keṭṭaruḷi veṇṇāṭṭu brahmadeyam tirunallattu devardānamākavuṭaiya nilaniraṇṭaraiyey nāṉku mā mukkāṇi muntirikaikkiḻ Orumāvarai mun=tirikaiyum Ittirunallam paḻampottakap paṭi nilaṉ Eḻupatiṟṟuvelikkiḻinnilavopāti van=ta poṉ mukkaḻañcey mañcāṭiyuṅkuṉṟiyum pañcavāra mu ppattoṉpatiṉ kalaṉey patakku nāṉāḻiyum Ittirunalla muṉṉiṟuttu varukiṉṟa poṉṉilum pañcavārattilum yāṇṭu Eṭṭāvatu mu tal Iṟai curukkavum Ittevartevatāṉamāṉa Innāṭṭu Iḷanalattu nivan=tañ ceytu mikum nellu Ittevar cālaiyiluṇṇum brāhmaṇarirupattaiyvaroṭum patiṉaiyvar brāhmaṇareṟṟi nāṟpatiṉmaruṇṇavum Oru kaṟpūra viḷakkum Oru tirunontā viḷakkumitti runallattu tevarkkerippatākavummāka Ippaṭi variyiliṭṭukoḷḷa Aruḷuicceytāreṉṟu mantiravolaiccempiyaṉeḻuttiṉālum nam volaināyakaṉ miṉavaṉmuventaveḷāṉum veḷāṉaṇṇāttaṭikaḷum Oppiṭṭuppukun=ta keḻvippaṭiyey variyiliṭṭukkuṭukkaveṉṟu Atikārikaḷ paruttikkuṭaiyāṉ kotukulavaṉ cāttaṉāṉa parakecarimuven=taveḷāṉevap puravuvarip peraraicūruṭaiyāṉāruraṉudayadivā karaṉum pavvattirikiḻavaṉaṭikaḷ nakkaṉum varippottakat tirunallūruṭaiyāṉ tāḻi cantraśekharaṉum mukaveṭṭi mukkuṟumpiluṭai nā ṉa rājāditya ṉum kaṅkāṇi varippottakam viḷḷaippāṅkiḻāṉ niṟaiyaṉaraṅkaṉum varippottakakkaṇakkut tiruvāñciyamuṭaiyāṉu m variyiliṭu cūraṉaṇiyaṉum paṭṭolai kaṇapuravaṉum Irun=tu yāṇṭu Eṭṭāvatu nāḷ nūṟṟaiympattoṉṟiṉāl veṇṇāṭṭu brahmade yam tirunallam paḻampottakappaṭi nilaṉ Eḻupatiṟṟu veliyilum tirunallattu tevartāṉamāyi devaranubhavittuvarukiṉṟa nilam Ittevar kkey yeṭṭāvatu mutaliṟaiIliyāyc curuṅkum nilaṉiraṇṭaraiyey nāṉkumāmukkāṇi muntirikaikkiḻ Orumāvarai muntirikaiyiṉāl ya poṉ mukkaḻañcey mañcāṭiyuṅkuṉṟi curuṅkum pañcavāramu ṉkalaṉey patakku ṉāṉāḻi Ippa nta nilam Iraṇṭaraiyey nāṉkumā mukkāṇi muntirikaikkiḻ tirikaiyum Inilattai tirunallatti ṭaṅka nilamāyiṟai ttu varukiṉṟa nilaṅkaḷum Innila ñceytu koḷkaveṉ ṟu Aruḷicceyya Ittirukkūṭattu kkiṟaiyiliyāy tevar Anubhavittu varukiṉṟa kāṇiyaraikkāṇikkiḻ kā ley Araiymāvaraikkāṇi muntirikaiyum Āka Ittirunallattu nilam Onpate ntirikaikkiḻ Araiyey mākāṇiyāka veṇṇāṭṭu brahmadeyam Iḷanallamum mucuṭṭaikuṭinilamum nivanta yārkku cirukālaittiruvami

māṟṟit Cancel the letter t. A syllable tu which is very faintly written seems to have been erased at the end of line 8 on the original. paṭākai° A sign of length is engraved and erased after pa. pāyappeṟuvatāka The gap has perhaps to be restored by the words tāṉ kiṭantavāṟitana, as in line 52. Anyar The syllable nya appears to have been changed into ni in the original. Aṭṭukkaṟaiyum The Leyden grant has aṭṭukkiraiyum (Text, 1. 304, p. 213, of Archaeological Survey of Southern India, Vol. IV)

(Line 1.) Hail ! Prosperity ! Uḍaiyapirāṭṭiyār Śembiyaṉ-Mādēviyār was pleased to convert the temple of god Mahādēva (Śiva) of Tirunallam in Veṇṇāḍu into a sacred stone temple, bearing the sacred name of (her husband) the glorious Gaṇḍarāditya.

(L. 2.) For the land required to (lay out) a sacred flower-garden to the god, (she) obtained free of taxes, by complete sale, (a portion of) the land belonging to the members of the assembly of this village.

(L. 3.) We were requested that, in order to (make) provision for koṟṟu and puḍavai (cloth) money for the four persons who do work in the flower-garden made (therein and called) the glorious Gaṇḍarāditya and other flower-gardens, the two vēli of Kīḻaḍakuvilai land in Veṇṇāḍu with its income of two hundred and twenty-four kalam of paddy may be entered in the books from the 3rd year (of reign), as a tax-free dēvadāna for the maintenance of the flower-garden (nandavāṉappuṟam)

(L. 8.) We declared that the two vēli of Kīḻaḍukuvilai land in Veṇṇāḍu shall have its previous owners replaced and the tenants removedIn granting rent-free lands as dēvadāna or brahmadēya two forms were observed,—one in which the old tenants were divested of their permanent right of cultivation and another in which they were not so divested. These were respectively called kuṭinīkki tēvatāṉam or kuṭinīkki brahmadeyam and kuṭinīṅkā tēvatāṉam or kuṭinīṅkā brahmadeyaṁ. ; that it shall, inclusive of the kārāṇmai and mīyāṭchi, be a tax-free dēvadāna for the maintenance of the flower-garden (nandavāṉappuṟam) of Mahādēva (Śiva) at Tirunallam; that it shall be (so) registered in the accounts and receive from the 3rd year (of reign) all immunities (parihāra), not being subjected to the payment of any antarāya (taxes).

(L. 12.) In accordance with the order (thus) issued and drawn up by Vēḷāṉ Madurāntagaṉ who writes our orders and bearing the signature of Vēḷāṉ Kaṇḍarādichchaṉ, our Chief Secretary (Ōlaināyagaṉ), as orally instructed by the āṇatti of Paramēśvaraṉ Araṅgaṉ alias Irumuḍiśōḻa-Mūvēndavēḷāṉ of Kōṉūr, Kōyil Mayilai alias Madurāntaka-Mūvēndavēḷāṉ of Śiṟṟiṅgaṇ and Kōdukulavaṉ Śāttaṉ alias Parakēsari-Mūvēndavēḷāṉ of Paruttikkuḍi who look after our affairs (karumam-ārāyum);) and by the vāykēḻvi) of the Puravuvari (officers) Taṇḍi-Pūdi alias Śembiyaṉ Uttaramantri, the headman (talaimagaṉ) of Iraiyāṉkuḍi, Parañjōdi-Nīlaṉ alias Anantavikrama-Mūvēndavēḷāṉ of Neṟkuṉṟam and Araiyaṉ Kaṟpagam alias Vīrābharaṇa-Mūvēndavēḷāṉ of Kīraikkaḷḷūr, the two vēli of Kīḻaḍakuvilai land (situated) in your nāḍuI. e., Veṇṇāḍu. , has been given away for the maintenance of the flower-garden (nandavāṉappuṟam), and registered in the account books as a tax-free dēvadāna from the 3rd year (of Our reign), with its hamlets circumambulated.

(L. 21.) In the 7th year and 240th day (of Our reign), when we were in the front hall (kūḍam) of (our) palace (vīḍu) within the campViṭṭa has perhaps to be connected with viḍu or biḍu which in Kanarese means ‘to encamp.’ at Pichchaṉkōyil on the northern side of Kaḍambūr, Parakēsari Mūvēndavēḷāṉ who looks after our business informed us:—“Uḍaiyapirāṭṭiyār Śembiyaṉ-Mādēviyār was pleased to construct of stone, under the sacred name of the glorious Gaṇḍarāditya, the temple of Mahādēva (Śiva) of Tirunallam which is a brahmadēya of Veṇṇāḍu. She was (also) pleased to regulate the expenses of this god on a scale higher than before. She was further pleased to provide a feeding-house (śālā) in this (temple) for (the merit of her) husband (uḍaiyār), so that twenty-five Brāhmanas may be fed daily as long as the moon and the sun (endure).”

(L. 26.) “For the necessary paddy to meet the regulated expenses (nibandam) of this god, the pañchavāra paddy of six hundred kalam from the twelve vēli of land of Pūṅguḍi, an old dēvadāna (village) of this god, which had been formerly fixed to be deducted from (the income of) the god and given (to us) and the pañchavāra paddy of two hundred kalam from the four vēli of land of Muśiṭṭaikkuḍi which had (also) been fixed to be deducted from (the income of) the god and given (to us), were graciously given over to this god alone and from the sixth year (of reign) had (their) tenants removed, were made tax-free, and were entered in the accounts (as such). (It is again found that) the paddy which this god has been getting as per pledges (aḍaippaḍi) from the old dēvadāna (lands) together with this eight hundred kalam of paddy does not suffice to meet the regulated expenses which Her Majesty has been pleased to make and that a further (quantity of) six hundred and fifty-two kalam, (one) tūṇi and (one) padakku of paddy is required. (Besides), for feeding twenty-five Brāhmaṇas in the feeding house (śālā) which was established in this (temple) for (the merit of) the Uḍaiyār (her husband) is required, for one year, nine hundred and thirtyseven kalaṁ and (one) tūṇi and (one) padakku of paddy for vegetables, firewood, ghee, curds, different spices, betel-leaves and nuts, including (the pay of) cooks, at the rate of (one) kuṟuṇi and two nāḻi of paddy per day for each person. The total quantity of paddy (thus further required) for the regulated expenses is (one) thousand five hundred and ninety kalam. For this may be granted the twelve vēli of Iḷanalam land in Veṇṇāḍu as a dēvadāna and śālābhōga, and be (so) entered in the account-books as tax-free from the piśāṉ of the 7th year (of reign) so that there-may be an income by pledge or leaseWith aṭuttuvarumpaṭi compare aṭaippaṭi in l. 30, above. of (one) thousand and five hundred and ninety kalam of paddy from it.”

(L. 37.) We (being thus informed), ordered that the twelve vēli of land of Iḷanalam in Veṇṇāḍu shall have its previous owners replaced and its tenants removed; that from the piśāṉ of the 7th year (of Our reign), (this land) inclusive of kārāṇmai and mīyāṭchi, shall be made a tax-free dēvadāna and śālābhōga; that this village . . . . . . . . . . shall receive all immunities (parihāra), shall be tax-free so that it shall not pay any kind of tax (antarāya), and shall be (so) entered in the accounts.

(L. 41.) In accordance with the issued order drawn up by Śembaṉ Aruḷaṉ Uttamagīti who writes Our orders and under the signatures of Vēḷāṉ Gaṇḍarādichchaṉ alias Mīṉavaṉ-Mūvēndavēḷāṉ and Vēḷāṉ Aṇṇāvaṉ our Chief Secretaries (Ōlaināyaga) and (orally) instructed by the āṇatti of Parakēsari-Mūvēndavēḷāṉ who looks after Our affairs and by the vāykēḻvi of the Puravuvari (officers) Śembiyaṉ Uttaramantri, Vīrābaraṇa-Mūvēndavēḷāṉ, Aḍigaḷ Nakkaṉ, the headman (kiḻavaṉ) of Pavvattiri, Ārūraṉ Udayadivākaraṉ of Pēraraiśūr and Śēndaṉ Arakkuḍi of Koṭpūr, the twelve vēli of land of Iḷanalam in your nāḍu which have been entered in the accounts as a tax-free dēvadāna and śālābhōga from the paśāṉ of the 7th year (of Our reign) shall have its hamlets circumambulated; (and for this purpose) we give Parakēsari Mūvēndavēḷāṉ, Rāmabhaṭṭa of Ādaṉūr, Tāḻi-Bhaṭṭa of Koḍuṅgai and the Puravuvari Śembiyaṉ Uttaramantri to well (your number). You shall, in company with these persons, mark out the boundaries, take round the female elephant, circumambulate the hamlets, plant stones and milk-bush and prepareThe word viṭutaka added to ceytu appears to give to the latter an intensive meaning. Compare the phrase ceytu pottaka in the large Leyden plates; Archaeological Survey of Southern India, Vol. IV, page 209, l. 161. the written deed.

(L. 49.) A royal order with the above wording having reached the residents of the district (nāṭṭōm) in the 7th yearThe word nāḷil coming after yāṇṭeḻāvatu has to be understood in the sense of yāṇṭēḻāvatil. of (the reign of) king Parakēsarivarman, we, the residents of the district, saw the royal order (coming), went to meet (it), worshipped, received and placed (the order) on our heads, marked out the boundary, led round the female elephant and circumambulated the hamlets of the land of Kīḻaḍakuvilai of which (the boundaries are):—

(L. 50.) The eastern boundary commences from the head of the channel running southwards for irrigating Koṟṟaṅguḍi in Veṇṇāḍu—it being (a branch) of the channel which irrigates Vaḍakaṇṇamaṅgalam in the same nāḍu. Allowing the mēnaḍaiThe exact significance of the phrase menaṭai nīr pāyappeṟuvatāka which also occurs in ll. 69 and 81 below, is not clear. Evidently the boundary line passing under the water in the channel, the upper flow of water over the line was not in any way objected to. water of this channel to irrigate, it (i.e., the boundary line) passes along the existing course in a southerly direction in the middle of it, joins the boundary of Koṟṟaṅguḍi and including the half of this channel, (it thus far lies) to the west of the boundary of Tirunallam. From this (point), it proceeds up to the western embankment (of the channel) and passes in a westerly direction and (then) in a southerly direction along the existing boundary of Koṟṟaṅguḍi (and thus far lies) to the north and west (of it). It passes (again) eastwards and southwards along this existing boundary and joins the spot, on the western embankment of the tank dug out by Pūttoṇḍaṉ in the land of Koṟṟaṅguḍi where the dyke on the northern boundary of Iḷanalam empties itself, (and thus far lies) to the west of the boundary of Koṟṟaṅguḍi.

(L. 56.) The southern boundary passes in a westerly direction along this existing dyke of numerous windings in the middle of it; and joins the south-east corner of the field called Śanakkāl of Tirunallam, (and thus far lies) to the north of the boundary line of Iḷanalam.

(L. 57.) The western boundary passes northwards along the existing eastern boundary of the field called Śanakkāl and joins the channel which runs to irrigate (the lands of) Vaḍakannamaṅgalam, (and thus far lies) to the east (of Śanakkāl).

(L. 59.) The northern boundary passes eastwards along this existing channel (of Vaḍakaṇṇamaṅgalam) in the middle of it, joins the channel which flows from this southwards to irrigate (the lands of) Koṟṟaṅguḍi . . . . . , (and thus far lies) to the south of the field called Maṇṇaichchey. . . . . of Tirunallam. (These are) the two vēli of land of Kīḻaḍakuvilai (thus) comprised in the above described four big boundaries.

(L. 61.) The eastern boundary of Iḷanalam, which is the dēvadāna and śālābhōga of this god (is as follows):— . . . . . . the western embankment of the tank dug out by Pūttoṇḍaṉ in the land (belonging to) Koṟṟaṅguḍi in Veṇṇāḍu . . . . . . . . . commencing from the spot . . . . . . of the southern boundary of Kīḻaḍakuvilai, and passing southwards close upon the western embankment of this tank and eastwards close upon (its) southern embankment, (it thus far lies) to the west and to the south (of the tank). From this point (it again) passes southwards and eastwards along the existing western boundary of this Koṟṟaṅguḍi and joining the western boundary of (the field of) Kaḍu[gu]vār which is a dēvadāna in this nāḍu . . . . . . . . (it thus far lies to) the west and to the south of the boundary of Koṟṟaṅguḍi . . . . . this, . The description of the southern boundary must have commenced somewhere after l. 68; for, with line 76 begins the description of the western boundary. . . . . passes southwards along the existing boundary, joins the channel of Pūṅguḍi which forms the northern boundary of the land (belonging to) Paravaikkuḍi, a brahmadēya of this nāḍu (and thus far lies) to the west of the western boundary of the field (called) Kaḍuguvār . . . . . . passes westwards in the middle of it allowing the flow of the mēnaḍai water to irrigate the villages which (have to) receive water from the channel of Pūṅguḍi, joins the boundary of Tirunallam, (and thus far lies to) the north of the boundary of Paravaikkuḍi including half of the abovesaid channel. From this (point it) goes up to the north bank, passes northwards along the existing boundary of Tirunallam, and (thus far lies to) the east (of it); (then) passing westwards along the said existing boundary, joins the spot where the channel irrigating Iḷanalam terminates (?), passes westwards and southwards at the middle of this channel as it goes, and joins the channel of Pūṅguḍi which forms the northern boundary of Paravaikkuḍi, (and thus far lies to) the north and west of the boundary of Tirunallam.In consequence of the gaps in ll. 68 and 69 the description of the boundary line on the southern side is imperfect and hence also the relative position of the villages Paravaikkuḍi and Tirunallam is unintelligible.

(L. 76.) The western boundary passes westwards and north-westwards along this Pūṅguḍi channel at its middle as it goes, joins the boundary of Tirunallam including half of this channel, (and thus far lies to the) north and east of the boundary of Paravaikkuḍi. (Then) passing northwards along this channel at its middle, as it goes, (it) joins the channel flowing to Vaḍakaṇṇamaṅgalam for irrigating (its lands), (and thus far lies to the) east of the boundary of Tirunallam. (Then) from here allowing the flow of the mēṉaḍai water of this channel, (it) passes along the middle of the channel of Vaḍakaṇṇamaṅgalam north wards, reaches the eastern embankment, and (thus far lies to the) east including half of this channel.

(L. 84.) The northern boundary passes eastwards along the ridge (varambu) of the southern boundary of the land belonging to Paramēśvaraṉ Kuṉṟaṉ and Śiṅgaṉ Chandraśēgaraṉ of Tirunallam, joins the nattam (village-site) called Tirunallattuchchēri on the northern side of the village-site of Iḷanalam, (and thus far lies to the) south (of it). From this (point it) proceeds south of the vidaiThe word vidai appears to be a corrupt form or the Sanskrit vidha. of the western boundary of the flower-garden (known as) Śembiyaṉmādēvi belonging to (the temple of) Mahādēva (Śiva) of Tirunallam (situated) in the said chēri and (then) east of the vidai of (its) southern boundary, (and thus far lies to the) south (of it); (it then) passes northwards along the middle of the street which forms the eastern boundary of this flowergarden, reaches the south-west corner of the tank on the northern side of Iḷanalam, passes in a north-easterly direction in the middle of this tank, joins the north-eastern corner, (and thus far lies to the) east of the boundary of Tirunallam including half of this tank. From this (point it) passes north wards in the same direction as the path (on the) ridge which goes to Tirunallam, (and thus far lies to the) east (of it). From here (it) passes eastwards along the existing ridge of the southern boundary of the land called Maṭṭaimūṉṟumā (belonging) to (the god) Mahādēva (Śiva) of Tirunallam, (and thus far lies to the) south (of it). From this (point it) passes southwards along the ridge as it goes, on the western boundary of the field called Śaṇakkāl in Tirunallam, (and thus far lies) to the west (of it). It (then) passes eastwards along the ridge as it goes, on the southern boundary of this, reaches the south-western corner of the land of Kīḻaḍakuvilai which was a flower garden property, (and thus far lies) to the south of the boundary of Tirunallam. From here (it) passes eastwards as it goes, along the middle of the dyke which forms the southern boundary of the land of Kīḻaḍakuvilai, joins the spot where it first started on the western embankment of the tank dug out by Pūttoṇḍaṉ in the land of Koṟṟaṅguḍi, and (thus far lies) to the south of the boundary of the land of Kīḻaḍakuvilai, including half of the dyke. These (are) the twelve vēli of land of Iḷanalam included within the four big boundaries thus specified.

(L.99.) These two villages thus (defined) including village-sites, houses, house-sites, open spaces, waste-land where cattle graze, tanks, threshing-floors, ant-hills, halls (?), jungle, pīḍiligai, barren grounds, saltish grounds, hollow grounds, reservoirs, dykes, creaks, rivers, river-beds, pits where fish exist, hollows where honey is gathered, trees growing up and wells sunk below, with every kind (of land) where the iguana runs or the tortoise crawls, without excluding any portion of land included (in the boundaries), replacing (its) previous owners and removing tenants, were granted tax-free as dēvadāna, nandavāṉappuṟa and śālābhōga inclusive of kārāṇmai and mīyāṭchi.

(L. 104.) The (following is the) written declaration (vyavasthai) for the grant (thus made):—These lands shall (enjoy the privilege of) being irrigated by channels dug out as (per rules) for the distribution of water. Others shall not cut and dig out diversions from these channels nor put up small piccotas, nor bail water by baskets, nor obstruct (the flow) with cross-banks. The water (thus made) available must not be wasted; that water must be economically used. Storied buildings and mansions may be erected with burnt tiles (bricks ?); step-reservoirs might be sunk; coconuts might be planted in groves; artemissia, sweet marjoram, andropogon muriatum, champaka, red lilies, mango, jack, coconut, palmyra and other fruit-yielding trees might be planted . . . . . ; the coconut, areca and palmyra (trees) thus planted, shall not be climbed (i.e., tapped) by toddy-drawers; (and) big oil-presses might be set up. (The following are) the immunities granted for (the lands) thus declared:—fee for governing the district (nāḍāṭchi), fee for governing the village (ūrāṭchi), the toll of a nāḻi on each basket (vaṭṭināḻi), (pitānāḻi), marriage-fee (kaṇṇālakkāṇam), the fee on washerman's stone (vaṇṇārappāṟai), the fee on the potter (kuśakkāṇam), fee on brokers, the fee on the goldsmith (taṭṭārappāṭṭam), fee on (bazaars of ?) betel-leaves (ilaikkūlam), the cloth on (each) loom, fee for (maintaining) justice (maṉṟupāḍu), māviṟai, (fee for stopping) fire-accidents (tīyeri), (fee on) good cow (nallā), (fee on) good bull (nallerudu), (fee for) district patrol, ūḍupōkku, (fee for) carrying bows (viṟpiḍi), vālamañjāḍi, tolls, tax on ferries (ōḍakkūli), tax on water (nīrkūli), (fee on) toddy-drawers (īḻampūṭchi)See note 5, page 530, of South-Indian Inscriptions, Vol. II. , tax on shepherds (iḍaippāṭṭam)See note 5, page 530, of South-Indian Inscriptions, Vol. II., aṭṭukkiṟai, ūrkaḻañju and all other (income) which the king could take and enjoy, shall no longer be taken by the king but shall be received only by the Mahādēva (Śiva) of the sacred stone temple of Tirunallam.

(L. 114.) The thus-described declaration and exemptions being obtained, we (the residents of the country and the king's officers) led round the female elephant, planted stones and milk-bush and drew up the document. This is the signature of (me) Mīṉavaṉ Mūvēndavēḷāṉ.

(L. 116.) In the 8th year and 143rd day (of the reign) of king Parakēsarivarman, when His Majesty was pleased to be seated in the first floor of the mansion within (his) camp-palace at Kāraikkāṭṭu-Paṉaiyūr, He was pleased to hear (a request) for the regulation of expenses of the dēvadāna villages, of the Tirunallam (temple). (He was pleased to order thus) “Three kaḻañju, (one) mañjāḍi and (one) kuṉṟi of gold and thirty-nine kalam, (one) padakku and four nāḻi of pañchavāra (paddy)—the tax (nilavōpādi) accruing on land (measuring) two (vēli) and a half, four-twentieths, threeeightieths and one by three-hundred and twentieth + 1/320 of one-twentieth, onefortieth and one by three hundred and twentieth, which is a dēvadāna of Tirunallam and a brahmadēya in Veṇṇāḍu, as part of the seventy vēli of land according to the old (account) books of this Tirunallam (village), may, from the 8th year (of Our reign), be deducted from the gold and the pañchavāra (paddy) which this Tirunallam has been paying as tax in the past; the excess of paddy from Iḷanalam, a dēvadāna of this god in this nāḍu, which will remain after meeting the expenses provided for, (shall be utilised) to feed forty persons (in all) by adding fifteen Brāhmaṇas to the twenty-five Brāhmanas (already) fed in the śālā of this god; and one camphor-lamp and one sacred perpetual lamp shall also burn in (the temple of) the god of this Tirunallam.” The entry in the accounts in this wise being graciously ordered (by the king), (the order) was written by the Mandiravōlai (officer) Śembiyaṉ and was issued with the signatures of the Ōlaināyagam (officers) Mīṉavaṉ Mūvēndavēḷāṉ and Vēḷāṉ Aṇṇāttaḍigal, at the direction of the officer Kōdukulavaṉ Śāttaṉ alias Parakēsari Mūvēṉdavēḷāṉ of Paruttikkuḍi, so that (in pursuance of the above order) it may be entered in the accounts; (the following persons), viz., the Puravuvari (officers) Ārūraṉ Udayadivākaraṉ of Pēraraiśūr and Aḍigaḷ Nakkaṉ the headman of Pavvattiri; the Varippottagam (officer) Tāḻi Chandraśēkharaṉ of Tirunallūr; the Mugaveṭṭi (officer) Rājādityaṉ of Mukkurumbil; the Kaṇgāṇivarippottagam (officer) Viḷlaippāṅgiḻāṉ Niṟaiyaṉ Araṅgaṉ, the Varippottagakaṇakku (officer) . . . . . . Tiruvāñjiyamuḍaiyāṉ, the Variyiliḍu (officer) Śūraṉ Aṇiyaṉ and the (Paṭṭōlai (officer) Gaṇapuravaṉ, being present, (it was ordered) in the eighth year and (one) hundred and fifty-first day, that out of the seventy vēli of land according to the old account books of Tirunallam, a brahmadēya in Veṇṇāḍu, the land which is (in extent) two (vēli) and a half, four-twentieths, three-eightieths, one by three hundred and twentieth + 1/320 of one-twentieth, one-fortieth and one by three hundred and twentieth and is a dēvadāna of Tirunallam under the enjoyment of the god being made tax-free in favour of this god, may be deducted (from the accounts) from the 8th year (of reign). (Also) may be deducted . . . . . . three kaḻañju (one) mañjāḍi and (one) kuṉṟi of gold, the pañchavāra (paddy) . . . . . . . . . kalam, (one) padakku and four nāḻi . . . . . . . . . . (thus this) land (measuring) two (vēli) and a half, fourtwentieths, three-eightieths, one by three hundred and twentieth + 1/320 of . . . . . . . . . . . and one by three hundred and twentieth . . . . . of land . . . . . . . . . . . .

Make these lands of Tirunallam . . . . . including lands . . . . . . . tax . . . . . and lands paying . . . . . . Having (thus) been pleased (to order) (the lands) as are in the enjoyment of the god in this Hall, tax-free . . . . . . one-eightieth, one hundred and sixtieth + 1/320 of one fourth, of half mā (and) one hundred and sixtieth (and) one by three hundred and twentieth—in all—the land of this Tirunallam (viz.) being nine . . . . . . three-hundred and twentieth + 1/320 of half mā (and) one-eightieth, the (following) expenditure (nibhandam) from (the income of) the lands of Muśuṭṭaikuḍi and Iḷanallam which are the Brahmadēya of Veṇṇāḍu . . . . . . . . . . to the god for the sacred morning offerings.

Three lines of writing below on this tier belong to a different inscription and contain portions of the historical introduction of Rājēndra-Chōḷa I. The continuation of the inscription is found on the next section of the wall.

Digital edition of SII 3.151 by converted to DHARMA conventions by Emmanuel Francis.

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