svasti śrī . pāṇṭiyaṉai talaikoṇṭa kopparakeśaripanmark=ku yāṇṭu 4 Āvatu nāḷ 100 7 10 ṉāl tiruviṭaimarutil Āḷvār koyilil muṉpil kūṭatte tiruviṭaimarutil Āḷvār śrīkāthyryyam Ārāykiṉṟa Atikārikaḷ ciṟṟiṅkaṇ Uṭaiyāṉ keoyilmayilai Āṉa parātntakamuventaveḷāṉ tiruviṭaimarutil Āḷvār tevatāṉam tiraimur tevatāṉabrahmateyamum sātanappaṭi keṭṭu sātanattil tiraimur tevatānam kuṭiñinīkki kiṭatntamaiyilllum tiraimur tevatāṉabrahmateyam sātanappaṭi pañcavāram Irunūṟṟu Ampattu Aṟukalanel Aṭṭakkaṭavārkaḷ . paṭimāṟṟu keṭṭu paṭimāṟṟil nūṟṟu Aṟupatiṉ kalame Aṭṭavarukiṉṟamaiyiālum tiraimur tevatāṉam Irupatiṟṟu veliyum kuṭiñinīkkiccṟṟillai Eṉṟu Eṇṇūṟṟuk kalame Aṭṭivārāniṉṟamaiyil tiraimur tevatāṉam cetapaṭi sātanam koṭuvaruka Eṉṟu sātanam keṭṭu Inta sātanattil kuṭinikki kiṭatntamai yil Iṉṉilam Irupatiṟṟu veliyum Ivaṟke yāṇṭu mū mūṉṟu 3 Āvatu Olaippaṭi tiruviṭaimarutaṉeṉṉum marakkālāl Iraṇṭāyiratteṇṇūṟṟukkalattuk=kum Aṭai Olaippaṭi Ā ttum Ittevar tevatāṉabrahmateyam tiraimur sabhaiyār muṉpu nūṟṟu Aṟupatin kalame Aṭṭi varukiṉṟamaiyil sātanam keṭṭu Inta sā taṉattil pañcavāram Irunūṟṟu Ampattaṟu kala nellu Aṭṭakkaṭavarkaḷātamaiyilum Ipparicu muta lākki Ittevaruṭaiya muṉpil paṭimāṟṟu keṭṭu Eṟa nivantañceytu ṉṟu śrīkāryam Ārāykiṉṟa Atikārikaḷ ciṟṟiṅkaṇ Uṭaiyāṉ koyilmayilai Āṉa parāntakamuventaveḷāṉ Eva tiraiymur tiruviṭaimarutil nakarattārum Iruntu nicatappaṭi paṭimāṟṟu ṉivaṉtam ceytapaṭi Āḷvārku ceṉnel kuttal Ariciy ciṟukālaikku tiruvamutarici paṉIrunāḻiyum Uccam potaikku tiruAmutarici patiṉ Aññāḻiyum Uccam potaikku pali A yum Irāvaikku tiruAmutarici paṉṉirunāḻiyum Irāvai kku pali Arici yum Arddhayāmattukku tiruAmutarici Eṇṇāḻiyum piḷḷai yār kaṇavatiyārkku ciṟukālaikku tiruAmutarici Irunāḻiyum Uccam potaikku tiruAmutari ci Irunāḻiyum Āka Amutarici AAimpattumuṉnāḻiyum Arici tū ṇippatakku Añnāḻiyum tūpparuppu nicati nānāḻi Uriyum piḷḷaiyārku paruppu Uriyum palakāyam nicati miḷaku Āḻākkum kaṭuku Uḻakkum kaṟiAmutukku kāykkaṟi Amutu Oṉṟum puḷiṅkaṟiAmutu Oṉṟum porikkaṟi Amutu Oṉṟum nicati caṟkaraiAmutu nā ṟpalavaraiyum vāḻaippaḻam nicatam Irupatum ney Amutu nicati nāḻi Uriyum tayiramutu nicati Eṇṇāḻiyum Aṭaikkāy Amutu nicati Eṇpa tum veṟṟilai Amutu teri muṉṟu paṟṟum ṉūiṟṟamutum Uppamutum Ip paricu nivantam Ākki Itu cantrātittaval Itu panmāheśvararakṣai .

śrīkāthyam Read śrīkāryyam. tiruviṭaimarutil The letter l appears to have been omitted first and inserted later on. Aṭṭavarukiṉṟamaiyiālum In the impression we see the sign of i above ya which has been subsequently erased. Aṭṭivārāniṉṟamaiyil The syllable ma written above the line in the impression just over the letter yi cannot be explained. mū mū stands for mūṉṟu. Arici yum The gap might have contained the syllables nāḻi. ṉūṟṟamutum Read niṟṟamutu which probably refers to the lime used in chewing betel-leaf. Ākki Itu Ākki Itu may stand for Ākkiyatu.

(Line 1.) Hail ! Prosperity ! In the 4th year and the 170th day (of the reign) of king Parakēsarivarman who took the head of the Pāṇḍya (king), the officer Śiṟṟiṅgaṇuḍaiyāṉ Kōyilmayilai alias Parāntaka-Mūvēndavēḷāṉ examining in the front hall of the temple of the lord of Tiruviḍaimarudil the sacred temple business of the lord of Tiruviḍaimarudil heard the terms of the documents (relating) to the dēvadāna and brahmadēya (village) Tiraimūr which was a dēvadāna of the lord of Tiruviḍaimarudil, and found out that the dēvadāna of Tiraimūr was stated in the documents to be a kuḍinīkki village (i.e., one freed from tenancy rights) and that the dēvadāna-brahmadēya village of Tiraimūr according to the (above) documents had to measure out two hundred and fifty-six kalam of pañchavdra paddy. (But) hearing the paḍimāṟṟu (customary scale) of expenses of the temple (he) found that for the paḍimāṟṟu only one hundred and sixty kalam (of paddy) was being measured out. Also (it was asserted) that the dēvadāna (village) Tiraimūr of 20 vēli was not a kuḍinīkki and that only eight hundred kalam (of paddy) were being measured. He then asked the (original) document which made Tiraimūr into a dēvadāna (village) to be produced (before him), heard it (and found) in this document that (the village) was stated to be kudinīkki (i.e., freed from tenancy rights) and that this land of 20 vēli, according to the deed . . . . . in the 3rd year (of the reign) of this same (king), (was to have measured out) two thousand and eight hundred kalam of paddy by the measure (called) Tiruviḍaimarudaṉ according to the deed of contract (aḍai-ōlai). Since (thus) the assembly of Tiraimūr, the dēvadāna-brahmadēya (village) of this god, has been measuring out one hundred and sixty kalam only of panchavāra paddy in the past while, according to the document examined, it is found that two hundred and fifty-six kalam of paddy have to be measured out (under this head), the thus (accumulated balance)The original text has evidently omitted to mention here the other discrepancy, viz., that of measuring sight hundred kalam (as landlord's share ?) instead of 2,800 according to the aḍai-ōlai. The accumulated balance of this also should have been treated as capital. was converted into a capital and after hearing the existing scale of expenses in presence of this god, it was ordered that a higher scale of expenses (may be adopted). (The following) is the list of current daily expenses, drawn up according to the (increased) scale, . . . . . . of Tiraimūr and the merchants (nagarattār) of Tiruviḍaimarudil being present, under the orders of the officer Śiṟṟiṅgaṇuḍaiyāṉ Kōyil Mayilai alias Parāntaka-Mūvēndavēḷāṉ who scrutinizes the sacred temple business.

(L. 4.) Twelve nāḻi of pounded rice of superior paddy for the sacred rice-offering to the god in the early morning; fifteen nāḻi for the sacred rice-offering at midday; and one nāḻi [of rice] for the bali at midday; twelve nāḻi for the sacred rice-offering in the night and [one nāḻi] of rice for the bali at night; eight measures for the sacred rice-offering at midnight. To (the god) Piḷḷaiyār Gaṇapati, two measures for the sacred rice-offering in the early morning; two measures for the sacred rice-offering at midday; thus in all . . . . . . . . fifty-three nāḻi for the [sacred] rice-offering . . . . . . and (one) tūṇi, (one) padakku and five nāḻi of rice . . . . . . four nāḻi and one uri daily of good dhall and one uri of dhall for Piḷḷaiyār. The sundry spices (required) every day (were): (one) āḻākku of pepper and (one) uḻakku of mustard; the daily vegetable-offeringSee Epigraphia Indica, Vol. IX, page 92. (consisted of) one kāykkaṟi-amudu, one puḷiṅgaṟi-amudu and (one) porikkaṟi-amudu; four and a half palam of sugar-offering daily; twenty plantain fruits every day; (one) nāḻi and (one) uri of ghee offering daily; eight nāḻi of curd offering daily; a daily offering of eighty areca-nuts; three paṟṟu of choice betel-leaf offering; chunam(nīṟṟu) offering; and salt-offering. This is how the scale of expenses was drawn up. May this be under the protection of all Māhēśvaras as long as the moon and the sun (endure)!

Digital edition of SII 3.203 by converted to DHARMA conventions by Emmanuel Francis.

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