Texts
Texts database last updated .
This interface allows you to look for texts in the DHARMA collection. The search form below can be used for filtering results. Matching is case-insensitive, does not take diacritics into account, and looks for substrings instead of terms. For instance, the query edit matches "edition" or "meditation". To look for a phrase, surround it with double quotes, as in "old javanese". Searching for strings that contain less than three characters is not possible.
Per default, all metadata fields are searched (except "lang", see below). Metadata fields are (for now): "title", "editor", "editor_id", "author", "summary", "lang", "script", "repo", "ident". You can restrict search to a specific field by using a field prefix, as in editor:manu or title:"critical edition". Several clauses can be added successively, separated with whitespace. In this case, for a document to be considered a match, all query clauses must match. Try for instance editor:manu title:stone.
Note the use of quotation marks: the query editor:"emmanuel francis" matches all documents edited by Emmanuel Francis, but the query editor:emmanuel francis matches all documents edited by someone called Emmanuel and that also include the name Francis in any metadata field.
The "lang" field is special. If you look for a string that contains two or three letters only, as in lang:en or lang:san, it is assumed to refer to an ISO 639 language code, and an exact comparison is performed. If you look for a string longer than that, it is assumed to refer to a language name and the above-mentioned substring matching technique will be used instead. You can consult a table of languages here.
Documents 1–50 of 108 matching.
Emmanuel Francis.
Summary: The following label inscriptions in Vaṭṭeḻuttu and Tamil characters are engraved below the images of the Jaina gods sculptured in half-relief on the rock near the cavem at Āṉaimalai. They are attributable to about the beginning and end of the 9th century A.D., and as they must have been incised in Pāṇḍya times only, their texts are reproduced below.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0100.
Emmanuel Francis.
Summary: The following label inscriptions in Vaṭṭeḻuttu and Tamil characters are engraved below the images of the Jaina gods sculptured in half-relief on the rock near the cavem at Āṉaimalai. They are attributable to about the beginning and end of the 9th century A.D., and as they must have been incised in Pāṇḍya times only, their texts are reproduced below.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0102.
Emmanuel Francis.
Summary: The following label inscriptions in Vaṭṭeḻuttu and Tamil characters are engraved below the images of the Jaina gods sculptured in half-relief on the rock near the cavem at Āṉaimalai. They are attributable to about the beginning and end of the 9th century A.D., and as they must have been incised in Pāṇḍya times only, their texts are reproduced below.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0103.
Emmanuel Francis.
Summary: The following label inscriptions in Vaṭṭeḻuttu and Tamil characters are engraved below the images of the Jaina gods sculptured in half-relief on the rock near the cavem at Āṉaimalai. They are attributable to about the beginning and end of the 9th century A.D., and as they must have been incised in Pāṇḍya times only, their texts are reproduced below.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0104.
Emmanuel Francis.
Summary: The following label inscriptions in Vaṭṭeḻuttu and Tamil characters are engraved below the images of the Jaina gods sculptured in half-relief on the rock near the cavem at Āṉaimalai. They are attributable to about the beginning and end of the 9th century A.D., and as they must have been incised in Pāṇḍya times only, their texts are reproduced below.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0106.
Emmanuel Francis.
Summary: The following Vaṭṭeḻuttu and Tamil labels are engraved near the natural cavern in the hill called the Aivarmalai which was called ‘Ayiraimalai’ in the inscriptions. This Ayirai was famous in the olden times as a Jaina colony. The God Pārśvanātha sculptured in this place was the recipient of some endowments in the eign of the Pāṇḍya king Varaguṇavarman in A.D. 870. The Vaṭṭeḻuttu labels engraved below the images of several Jaina Tīrthaṅkaras sculptured in half relief near this cavern are also attributable to the same period approximately, and they record the fact that the respective images were the gifts of Ajjaṇandi, Indrasēna, Mallisēna, etc. Avvaṇandi-Kurattiyār the disciple of Paṭṭini-Kurattiyar also had an image sculptured on the rock. An ascetic by the name of Ajjaṇandi is mentioned in the Jīvakachintāmaṇi, the premier Jaina classic of this early period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0107.
Emmanuel Francis.
Summary: The following Vaṭṭeḻuttu and Tamil labels are engraved near the natural cavern in the hill called the Aivarmalai which was called ‘Ayiraimalai’ in the inscriptions. This Ayirai was famous in the olden times as a Jaina colony. The God Pārśvanātha sculptured in this place was the recipient of some endowments in the eign of the Pāṇḍya king Varaguṇavarman in A.D. 870. The Vaṭṭeḻuttu labels engraved below the images of several Jaina Tīrthaṅkaras sculptured in half relief near this cavern are also attributable to the same period approximately, and they record the fact that the respective images were the gifts of Ajjaṇandi, Indrasēna, Mallisēna, etc. Avvaṇandi-Kurattiyār the disciple of Paṭṭini-Kurattiyar also had an image sculptured on the rock. An ascetic by the name of Ajjaṇandi is mentioned in the Jīvakachintāmaṇi, the premier Jaina classic of this early period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0108.
Emmanuel Francis.
Summary: The following Vaṭṭeḻuttu and Tamil labels are engraved near the natural cavern in the hill called the Aivarmalai which was called ‘Ayiraimalai’ in the inscriptions. This Ayirai was famous in the olden times as a Jaina colony. The God Pārśvanātha sculptured in this place was the recipient of some endowments in the eign of the Pāṇḍya king Varaguṇavarman in A.D. 870. The Vaṭṭeḻuttu labels engraved below the images of several Jaina Tīrthaṅkaras sculptured in half relief near this cavern are also attributable to the same period approximately, and they record the fact that the respective images were the gifts of Ajjaṇandi, Indrasēna, Mallisēna, etc. Avvaṇandi-Kurattiyār the disciple of Paṭṭini-Kurattiyar also had an image sculptured on the rock. An ascetic by the name of Ajjaṇandi is mentioned in the Jīvakachintāmaṇi, the premier Jaina classic of this early period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0109.
Emmanuel Francis.
Summary: The following Vaṭṭeḻuttu and Tamil labels are engraved near the natural cavern in the hill called the Aivarmalai which was called ‘Ayiraimalai’ in the inscriptions. This Ayirai was famous in the olden times as a Jaina colony. The God Pārśvanātha sculptured in this place was the recipient of some endowments in the eign of the Pāṇḍya king Varaguṇavarman in A.D. 870. The Vaṭṭeḻuttu labels engraved below the images of several Jaina Tīrthaṅkaras sculptured in half relief near this cavern are also attributable to the same period approximately, and they record the fact that the respective images were the gifts of Ajjaṇandi, Indrasēna, Mallisēna, etc. Avvaṇandi-Kurattiyār the disciple of Paṭṭini-Kurattiyar also had an image sculptured on the rock. An ascetic by the name of Ajjaṇandi is mentioned in the Jīvakachintāmaṇi, the premier Jaina classic of this early period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0110.
Emmanuel Francis.
Summary: The following Vaṭṭeḻuttu and Tamil labels are engraved near the natural cavern in the hill called the Aivarmalai which was called ‘Ayiraimalai’ in the inscriptions. This Ayirai was famous in the olden times as a Jaina colony. The God Pārśvanātha sculptured in this place was the recipient of some endowments in the eign of the Pāṇḍya king Varaguṇavarman in A.D. 870. The Vaṭṭeḻuttu labels engraved below the images of several Jaina Tīrthaṅkaras sculptured in half relief near this cavern are also attributable to the same period approximately, and they record the fact that the respective images were the gifts of Ajjaṇandi, Indrasēna, Mallisēna, etc. Avvaṇandi-Kurattiyār the disciple of Paṭṭini-Kurattiyar also had an image sculptured on the rock. An ascetic by the name of Ajjaṇandi is mentioned in the Jīvakachintāmaṇi, the premier Jaina classic of this early period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0111.
Emmanuel Francis.
Summary: The following Vaṭṭeḻuttu and Tamil labels are engraved near the natural cavern in the hill called the Aivarmalai which was called ‘Ayiraimalai’ in the inscriptions. This Ayirai was famous in the olden times as a Jaina colony. The God Pārśvanātha sculptured in this place was the recipient of some endowments in the eign of the Pāṇḍya king Varaguṇavarman in A.D. 870. The Vaṭṭeḻuttu labels engraved below the images of several Jaina Tīrthaṅkaras sculptured in half relief near this cavern are also attributable to the same period approximately, and they record the fact that the respective images were the gifts of Ajjaṇandi, Indrasēna, Mallisēna, etc. Avvaṇandi-Kurattiyār the disciple of Paṭṭini-Kurattiyar also had an image sculptured on the rock. An ascetic by the name of Ajjaṇandi is mentioned in the Jīvakachintāmaṇi, the premier Jaina classic of this early period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0113.
Emmanuel Francis.
Summary: The following Vaṭṭeḻuttu and Tamil labels are engraved near the natural cavern in the hill called the Aivarmalai which was called ‘Ayiraimalai’ in the inscriptions. This Ayirai was famous in the olden times as a Jaina colony. The God Pārśvanātha sculptured in this place was the recipient of some endowments in the eign of the Pāṇḍya king Varaguṇavarman in A.D. 870. The Vaṭṭeḻuttu labels engraved below the images of several Jaina Tīrthaṅkaras sculptured in half relief near this cavern are also attributable to the same period approximately, and they record the fact that the respective images were the gifts of Ajjaṇandi, Indrasēna, Mallisēna, etc. Avvaṇandi-Kurattiyār the disciple of Paṭṭini-Kurattiyar also had an image sculptured on the rock. An ascetic by the name of Ajjaṇandi is mentioned in the Jīvakachintāmaṇi, the premier Jaina classic of this early period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0114.
Emmanuel Francis.
Summary: The following Vaṭṭeḻuttu and Tamil labels are engraved near the natural cavern in the hill called the Aivarmalai which was called ‘Ayiraimalai’ in the inscriptions. This Ayirai was famous in the olden times as a Jaina colony. The God Pārśvanātha sculptured in this place was the recipient of some endowments in the eign of the Pāṇḍya king Varaguṇavarman in A.D. 870. The Vaṭṭeḻuttu labels engraved below the images of several Jaina Tīrthaṅkaras sculptured in half relief near this cavern are also attributable to the same period approximately, and they record the fact that the respective images were the gifts of Ajjaṇandi, Indrasēna, Mallisēna, etc. Avvaṇandi-Kurattiyār the disciple of Paṭṭini-Kurattiyar also had an image sculptured on the rock. An ascetic by the name of Ajjaṇandi is mentioned in the Jīvakachintāmaṇi, the premier Jaina classic of this early period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0115.
Emmanuel Francis.
Summary: The following Vaṭṭeḻuttu and Tamil labels are engraved near the natural cavern in the hill called the Aivarmalai which was called ‘Ayiraimalai’ in the inscriptions. This Ayirai was famous in the olden times as a Jaina colony. The God Pārśvanātha sculptured in this place was the recipient of some endowments in the eign of the Pāṇḍya king Varaguṇavarman in A.D. 870. The Vaṭṭeḻuttu labels engraved below the images of several Jaina Tīrthaṅkaras sculptured in half relief near this cavern are also attributable to the same period approximately, and they record the fact that the respective images were the gifts of Ajjaṇandi, Indrasēna, Mallisēna, etc. Avvaṇandi-Kurattiyār the disciple of Paṭṭini-Kurattiyar also had an image sculptured on the rock. An ascetic by the name of Ajjaṇandi is mentioned in the Jīvakachintāmaṇi, the premier Jaina classic of this early period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0117.
Emmanuel Francis.
Summary: The subjoined Vaṭṭeḻuttu inscriptions are engraved in characters attributable to about the end of the 9th century and the beginning of the 10th century A.D. below. the images of the Jaina deities sculptured in low relief on the face of the rock. Some of them are very much wern out while three of them are legible. They record that certain images were cut by Ajjaṇandi (No. 126) and by Ariṭṭaṉēmi-Periyār, the disciple of Ashṭōpavāsi-Kaṉakavīrar (No. 122). In No. 128 this hill is called Tirukkuṇagiri and a certain ascetic named Aṉantavīra-Aḍigaḷ is stated to have made a gift of money for a lamp to the God Tirukkuṇagiri-Dēvar.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0120.
Emmanuel Francis.
Summary: The subjoined Vaṭṭeḻuttu inscriptions are engraved in characters attributable to about the end of the 9th century and the beginning of the 10th century A.D. below. the images of the Jaina deities sculptured in low relief on the face of the rock. Some of them are very much wern out while three of them are legible. They record that certain images were cut by Ajjaṇandi (No. 126) and by Ariṭṭaṉēmi-Periyār, the disciple of Ashṭōpavāsi-Kaṉakavīrar (No. 122). In No. 128 this hill is called Tirukkuṇagiri and a certain ascetic named Aṉantavīra-Aḍigaḷ is stated to have made a gift of money for a lamp to the God Tirukkuṇagiri-Dēvar.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0121.
Emmanuel Francis.
Summary: The subjoined Vaṭṭeḻuttu inscriptions are engraved in characters attributable to about the end of the 9th century and the beginning of the 10th century A.D. below. the images of the Jaina deities sculptured in low relief on the face of the rock. Some of them are very much wern out while three of them are legible. They record that certain images were cut by Ajjaṇandi (No. 126) and by Ariṭṭaṉēmi-Periyār, the disciple of Ashṭōpavāsi-Kaṉakavīrar (No. 122). In No. 128 this hill is called Tirukkuṇagiri and a certain ascetic named Aṉantavīra-Aḍigaḷ is stated to have made a gift of money for a lamp to the God Tirukkuṇagiri-Dēvar.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0122.
Emmanuel Francis.
Summary: The subjoined Vaṭṭeḻuttu inscriptions are engraved in characters attributable to about the end of the 9th century and the beginning of the 10th century A.D. below. the images of the Jaina deities sculptured in low relief on the face of the rock. Some of them are very much wern out while three of them are legible. They record that certain images were cut by Ajjaṇandi (No. 126) and by Ariṭṭaṉēmi-Periyār, the disciple of Ashṭōpavāsi-Kaṉakavīrar (No. 122). In No. 128 this hill is called Tirukkuṇagiri and a certain ascetic named Aṉantavīra-Aḍigaḷ is stated to have made a gift of money for a lamp to the God Tirukkuṇagiri-Dēvar.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0125.
Emmanuel Francis.
Summary: The subjoined Vaṭṭeḻuttu inscriptions are engraved in characters attributable to about the end of the 9th century and the beginning of the 10th century A.D. below. the images of the Jaina deities sculptured in low relief on the face of the rock. Some of them are very much wern out while three of them are legible. They record that certain images were cut by Ajjaṇandi (No. 126) and by Ariṭṭaṉēmi-Periyār, the disciple of Ashṭōpavāsi-Kaṉakavīrar (No. 122). In No. 128 this hill is called Tirukkuṇagiri and a certain ascetic named Aṉantavīra-Aḍigaḷ is stated to have made a gift of money for a lamp to the God Tirukkuṇagiri-Dēvar.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0126.
Emmanuel Francis.
Summary: The subjoined Vaṭṭeḻuttu inscriptions are engraved in characters attributable to about the end of the 9th century and the beginning of the 10th century A.D. below. the images of the Jaina deities sculptured in low relief on the face of the rock. Some of them are very much wern out while three of them are legible. They record that certain images were cut by Ajjaṇandi (No. 126) and by Ariṭṭaṉēmi-Periyār, the disciple of Ashṭōpavāsi-Kaṉakavīrar (No. 122). In No. 128 this hill is called Tirukkuṇagiri and a certain ascetic named Aṉantavīra-Aḍigaḷ is stated to have made a gift of money for a lamp to the God Tirukkuṇagiri-Dēvar.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0127.
Emmanuel Francis.
Summary: The subjoined Vaṭṭeḻuttu inscriptions are engraved in characters attributable to about the end of the 9th century and the beginning of the 10th century A.D. below. the images of the Jaina deities sculptured in low relief on the face of the rock. Some of them are very much wern out while three of them are legible. They record that certain images were cut by Ajjaṇandi (No. 126) and by Ariṭṭaṉēmi-Periyār, the disciple of Ashṭōpavāsi-Kaṉakavīrar (No. 122). In No. 128 this hill is called Tirukkuṇagiri and a certain ascetic named Aṉantavīra-Aḍigaḷ is stated to have made a gift of money for a lamp to the God Tirukkuṇagiri-Dēvar.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0128.
Emmanuel Francis.
Summary: The following two labels engraved in Vaṭṭeḻuttu characters of the early 9th century A.D. are found below the images of Jaina Gods sculptured on the face of the rock overhanging a cavern on the hill. One of them states that the ascetic Ajjaṇand was responsible for the setting up of the image under which the inscription is engraved, while the other mentions a sabhā. This Ajjaṇandi has figured in similar doṇative labels at Uttamapāḷaiyam and Ayyampāḷaiyam, two other Jaina colonies in the Madurai district, which were flourishing in this period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0129.
Emmanuel Francis.
Summary: The following two labels engraved in Vaṭṭeḻuttu characters of the early 9th century A.D. are found below the images of Jaina Gods sculptured on the face of the rock overhanging a cavern on the hill. One of them states that the ascetic Ajjaṇand was responsible for the setting up of the image under which the inscription is engraved, while the other mentions a sabhā. This Ajjaṇandi has figured in similar doṇative labels at Uttamapāḷaiyam and Ayyampāḷaiyam, two other Jaina colonies in the Madurai district, which were flourishing in this period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0130.
Emmanuel Francis.
Summary: In the third year of Jaṭāvarman Sundara-Chōḷa-Pāṇḍya in which this inscription is dated, a certain Veḷḷāḷa of Peruṅgulam alias Uttamaśōḻanallūr in Tiruvaḻudi-vaḷa nāḍu made a gift of sheep for burning a lamp in front of the goddess Durgaiyār in the temple of Tiruvaḻudīśvaram.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0131.
Emmanuel Francis.
Summary: This record of the 8th year of this viceroy is very much damaged and appears to relate to some gift of land for maintaining a lamp in the temple of Kayilāyattu-Perumāṉaḍigaḷ at Vīravinōda-chaturvēdimaṅgalam, a brahmadēya in Kallaga-nāḍu a subdivision of Muḍigoṇḍaśōḻa-vaḷanāḍu.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0136.
Emmanuel Francis.
Summary: This record dated in the 4+12th year of the reign of Varaguṇa-Mahārāja registers the gift of 290 kāśu to the sabhī of Iḷaṅgōykkuḍi in Muḷḷi-nāḍu for worship and offerings to the God Bhaṭāra in the Śrīkōyil of Tiruppōttuḍaiyār. The gift was made when Varaguṇa was stationed at Araiśūr on the bank of the Peṇṇai river in Toṇḍaināḍu.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0013.
Emmanuel Francis.
Summary: This Vaṭṭeḻuttu record dated in the 11th year of Jaṭāvarman Sundara-Chōḷapāṇḍya is damaged at the end. It registers a gift of a lamp with stand and fifty sheep by a certain Āchchaṉ Peṟṟāṉ for maintaining a perpetual lamp in the temple of Nāṭṭīśvarattāḻvār at Ādaṉūr alias Udaiyamārttāṇḍanallūr in Śūraṅgu2ḍi-nāḍu.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0142.
Emmanuel Francis.
Summary: This record belongs to the reign of the Pāṇḍya king Varaguṇa-Mahārāja and is dated in the 4th year and 4635th day of his reign. The puḷḷi is marked in many consonants which fact proves its early date.
The Sanskrit verse at the beginning states that a certain Kaḍambavēḷāṉ donated 15 kāśu and that from its interest a lamp was to be maintained in the temple of Śiva of Nūtanagrāma.
The Tamil portion records that Maṟavaṉ Aṇukkappēraraiyaṉ alias Kaḍambaṉvēḷāṉ of Perumāttūr in Muttūṟṟu-kūṟṟam made a gift of 15 paḻaṅgāśu and a lamp stand for burning a perpetual lamp in the temple and another similar amount for the supply of garlands to the deity. Tirupputtūr (Nūtanagrāma) is said to be a brahmadēya in Koḻuvūr-kūṟṟam.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0015.
Emmanuel Francis.
Summary: This Vaṭṭeḻuttu record dated in the 18th year of Jaṭāvarmaṉ Sundara-Chōḷapāṇḍya is engraved in the Erichchāvuḍaiyār shrine, and the stones are somewhat disarranged. The object of the record seems to be the provision made for burning lamps in the shrines of Tiruppōttuḍaiyār and Mūlasthāṉam-uḍaiyār at Tiruchchālaittuṟai in Rājarājachaturvēdimaṅgalam, a brahmadēya in Muḷḷi-nāḍu, a subdivision of Muḍigoṇḍaśōla-vaḷanāḍu. Two other disconnected fragments are found on some slabs embedded in the walls of the same shrine.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0162.
Emmanuel Francis.
Summary: This inscription of Varaguṇa-Mahārāja registers the gift by the king, of 1,400 kāśu for meeting the various annual requirements of the temple of Subrahmaṇyabhaṭārar. The money was invested by the king’s three officers Iruppaikkuḍikiḻavaṉ, Śāttamperumāṉ and Aḷaṟṟūrnāṭṭukkōṉ with the administrative bodies of various villages which were required to pay annually interest in grain to the temple at two kalam per kāśu per year.
The record is dated in the year 13 opposite to a certain year (lost), of the king’s reign. The amount of 1,400 kāśu is stated to have been made over on the 5001st day (line 7).
Published in Epigraphia Indica, Vol. XXI, pp. 101 ff.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0016A.
Emmanuel Francis.
Summary: This record also comes from Tiruppattūr and is dated in some year, which was probably [4]1 and 4985th day of king Māṟañjaḍaiyaṉ’s reign. It registers that Manōmayaṉ-Māṟaṉ, the kāvadi of Iḷaveṇbaikkalattirukkai, presented 150 sheep for the maintenance of a perpetual lamp to the god Jalaśayaṉattu-BhaTArar at TirupputtUr, a brahmadēya in KoḻuvUr-kUṟṟam. This image must have been one of Vishṇu in his recumbent form, but no traces of it are seen now. The term KAvadi signifies a ‘revenue officer’ and is found applied to even petty officials in the Chōḷa country at this period. As in No. 9 above, the corporate body called the ‘ĀyiratteḻunUṟṟuvar’ were to be in charge of this charity also.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0016.
Emmanuel Francis.
Summary: This record consists of several disjointed pieces of which one mentions the 23rd year of Jaṭāvarmaṉ Sundara-Chōḷapāṇḍya and to Ādaṉūr in Śūraṅguḍi-nāḍu. The name of the god Nāṭṭīśvarattu-Āḻvār is mentioned in another piece.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0174.
Emmanuel Francis.
Summary: The subjoined inscription is dated in the 2nd year of Māṟañjaḍaiyaṉ and registers that Pañchavaṉ-Pallavaraiyaṉ alias Vēḷ-Śendil of Koṟṟampullaṉkuḍi in Mudukuḍināḍu purchased some lands from the sabhā of Vijayanārāyaṇa-chaturvēdimaṅgalam, a brahmadēya in Nāṭṭāṟṟuppōkku and gave them to the temples of Rāghava-Perumāṉaḍigaḷ1 and MaṉōmayaṉIchchurattu-Perumāṉaḍigaḷ. The names of another god Tāṉtōṉṟipperumāṉaḍigaḷ and of a channel Paramēchchuvara-vāykkāl are mentioned while describing the boundaries of the land in question.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0017.
Emmanuel Francis.
Summary: This Vaṭṭeḻuttu record of Māṟavarmaṉ Vikrama-Chōḷapāṇḍvadēva is dated in his twentieth year and registers a gift of 25 sheep by a certain person whose name is obliterated, for burning a lamp in the temple at Ādaṉūr in Śūraṅguḍi-nāḍu, a subdivision of Muḍigoṇḍaśōḻa-vaḷanāḍu. The gift was left under the guardianship of Dēyavīra, i. e., Dēyavīras, who were evidently a battalion of soldiers stationed in the locality.
As records earlier than this date are not found for this viceroy, it is possible that he was a co-regent of his predecessor for nearly 20 years and that he actually governed the Pāṇḍya viceroyalty in his own name for only five years till his 25th year.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0183.
Emmanuel Francis.
Summary: This Vaṭṭeḻuttu record is dated in the 2nd year of the reign of Māṟañjaḍaiyaṉ and registers a gift of cows made by Śāttanammai, for burning a lamp in the temple of Brahmapurittēvar at Tirunelvēli, on behalf of Śāttan-Dēyam, a dēvaraḍiyāḷ of Tirunelvēl in Kīḻ-Vēmba-nāḍu. Eṭṭi-Jātavēdaṉ, a veṭṭikkuḍi agreed to burn the lamp and Māṉanaḍai-Mādēvaṉ, another veṭṭikkuḍi stood security (puṇai) for the former.
It is possible that the temple was originally one of Śiva called Brahmapurittēvar. A record of Rājarāja I dated in the 12th year of his reign also refers to the god by this name only (No. 84 of 1927); and it is only in a record of Jaṭāvarman Kulaśēkhara (No. 83 of 1927) that the Narasimha-Perumāḷ is referred to as Vikrama-Pāṇḍyaviṇṇagar-Āḻvār.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0018.
Emmanuel Francis.
Summary: This Vaṭṭeḻuttu inscription of Māṟañjaḍaiyaṉ is dated in the 4th year and registers a sale by the mahāsabhaiyār of Vaikuṇṭha-vaḷanāḍu in Nāṭṭāṟṟuppōkku to Pañchavaṉ Brahmādhirājaṉ alias Śēndaṉ-Śāttaṉ of Nellittoḻa in Malai-nāḍu, who made it over to the temple of god Emberumāṉ, who was pleased to be stationed at Tirukkuṟuṅguḍi, for providing offerings, etc., therein. This record may, for palaeographical considerations be assigned to Varaguṇa-Mahārāja I.
There is a shrine of the god Śāstā in the Vishṇu temple at this place. This is peculiar, and its existence has to be accounted for by the vicinity of Tirukkuṟuṅguḍi to Travancore, where worship of Śāstā is popular. Śēndaṉ-Śāttaṉ of Malai-nāḍu was evidently a Malayāḷa brāhmaṇa and he appears to have been a person of some note, as indicated by the title Pañchavaṉ-Brahmādhirājaṉ borne by him, apparently as a Pāṇḍya official.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0019.
Emmanuel Francis.
Summary: These two records engraved in early Grantha and Vaṭṭeḻuttu characters belong to Māṟañjaḍaiyaṉ who is also called Parāntaka. They are important because the Kali year 3871 is also quoted for this king, thus furnishing a valuable chronological land mark for early Pāṇḍya history. The rock-cut temple of Narasiṁha was begun by Māṟaṉ-Kāri alias Muvēndamaggalappēraraiyaṉ, a vaidya of Karavandapura alias Kaḷakkuḍi and an Uttaramantrin (minister) of the Pāṇḍya king,1 but as he died subsequently, the work was completed by his brother Māṟaṉ-Eyiṉaṉ alias Pāṇḍimaṅgala-Viśaiyaraiyaṉ who succeeded him in the office of minister, who added the mukhamaṇḍapa and had the consecration ceremony performed. As the person first mentioned had also the title Madhurakavi, it has been tentatively assumed that he had some connection with the Vaishṇava Āḻvār named Kāri Māṟaṉ alias Nammāḷvār, the author of the Tiruvāymoḻi. Karavandapuram has been identified with Ukkiraṉkōṭṭai in the Tirunelveli taluk of the district of the same name, in the inscriptions copied from which, the village is called Kaḷakkuḍi and Kaḷandai.2
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0001-0002.
Emmanuel Francis.
Summary: This Vaṭṭeḻuttu record which couples the 8th regnal year of king Varaguṇa with Śaka 792 and the Āṉaimalai inscription of Jaṭila-Parāntaka which is dated in the Kali era form the two important landmarks in early Pāṇḍya chronology. The present epigraph yields A.D. 862-3 as the date of accession of Varaguṇa. It registers a gift of 505 kāṇam of gold by Śāntivīrakkuravar of Kāḻam, the disciple of Guṇavīrakkuravaḍigaḷ for offerings to the images of Pāriśva-Bhaṭāra, i.e., Pārśvanātha and of the attendant yakshīs which he had renovated and for the feeding of one ascetic.
The images sculptured on the brow of the cavern on this hill, as well as the references in this record indicate that a Jaina colony flourished on this hill in the 9th century A.D. It may be noted that the hill is called Tiruvayirai, which is the name by which it is referred to in early Tamil literature.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0022.
Emmanuel Francis.
Summary: This highly damaged Vaṭṭeḷuttu record belongs to the 8th year of the king Māṟañjaḍaiyaṉ, but nothing more than his name can be traces inscription.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0023.
Emmanuel Francis.
Summary: This damaged Vaṭṭeḻuttu record of Māṟañjaḍaiyaṉ is defaced at the place where the regnal year is cited; but it appears probable that only one year and not a double year has been mentioned. The record may perhaps belong to Varaguṇavarman. It registers a gift of money made by Kāvadiyār of Iḷaveṇbaikkaḍattirukkai for two lamps to be burnt in the temple before the images of god Tiruchchālaittuṟai-Tirumūlatāṉattu Bhaṭārar and Perumāṉaḍigaḷ ‘who was pleased to stand at Tiruchchālaituṟai’ in Iḷaṅgōykkuḍi in Muḷḷi-nāḍu.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0027.
Emmanuel Francis.
Summary: This damaged record, probably of [Māṟañjaḍai]yaṉ, who is apparently the king mentioned in the first line, appears to register a gift of sheep by some one of Ēḻūr, whose name is lost, for a lamp in the temple.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0029.
Emmanuel Francis.
Summary: This record dated in the 23rd year of the reign of Māṟañjaḍaiyaṉ from Kaḻugumalai is of interest as it mentions an expedition of the Pāṇḍya army against Śaḍaiyaṉ-Karunandaṉ of Malai-nāḍu, in which the fort of Ariviyūr was destroyed. This Śaḍaiyaṉ-Karunandaṉ is identical with the Āy chieftain whose records are found in the northern part of the Travancore State. He may have originally been a Pāṇḍya vassal as indicated by the surname Śaḍaiyaṉ and may have subsequently rebelled against the Pāṇḍya, in conjunction perhaps with the Vēṇāḍu ruler of the period, which action was probably the cause of the expedition referred to in this inscription. Two soldiers of the battalion commanded by the Pāṇḍya subordinate Eṭṭi-Maṇṇaṉ alias Maṅgala-Ēṉādi of Perunechchuṟam, named Viṉaiyantoḻu-Śūraṉ of Pūndaṇmali in Toṇḍai-nāḍu and Śāttaṉakkaṉ of Pēreyiṟkuḍi lost their lives in this skirmish, and in commemoration of their services, some land valued at 20 kaḻañju of gold was given apparently by this Ēṉādi. This endowment may have been in the nature of an udirappaṭṭi, but it is not clearly specified as such.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0031.
Emmanuel Francis.
Summary: This Vaṭṭeḻuttu inscription dated in the 26th year of the reign of Māṟañjaḍaiyaṉ appears to register a gift of 100 sheep by ŚA[tta]ṉ-Guṇattāṉ of Kuṇṇūr in [Karu]nIlakkuḍi-nāḍu for supplying ghee to a deity in the temple of TirukkāTTAmbaḷḷi at Kuṟaṇḍi. From other records it is known that at Kuṟaṇḍi there flourished in the olden days an important Jaina temple named TirukkāTTAmbaḷḷi. This stone may have belonged originally to that temple and removed thence and placed in this temple. Kuṟaṇḍi1 may be identified with the village of the same name in the Aruppukkottai taluk. Kuṇṇūr where ŚrImāra-Śrīvallabha fought one of his battles, was situated in KarunIlakkuḍi-nāḍu in the same subdivision.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0032.
Emmanuel Francis.
Summary: This Vaṭṭeḻuttu record which is dated in the 26th regnal year of an unspecified king may be assigned to Māṟañjaḍaiyaṉ whose inscription1 dated in the same regnal year is found in this temple. It is damaged and incomplete, but probably enumerates some of the dēvaraḍiyār of the temple.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0033.
Emmanuel Francis.
Summary: These inscriptions are engraved on slabs now found embedded in the north wall of the maṇḍapa in the Śiva temple. The slabs appear to have originally belonged to the Jaina temple named Tirukkāṭṭāmbaḷḷi at Kuṟaṇḍi nearby, and to have been removed thence along with the wing-stones noted above. They register the usual gifts of sheep for lamps to be burnt in the temple of Tirukkāṭṭāmbaḷḷi-Dēvar at Kuṟaṇḍi in Veṇbu-nāḍu.
Though the king’s name is not specified, these records may be attributed to the time of Māṟañjaḍaiyaṉ.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0034-0035.
Emmanuel Francis.
Summary: This inscription in Vaṭṭeḻuttu characters is dated in the 35th year of the reign of a king whose name is not mentioned; but he may be assumed to be identical with the Māṟañjaḍaiyaṉ for whom high regnal years have been found. It records the gift of sheep by a certain Pāradāyaṉ Śēnda[ṉāgaṉ] of Pāppār-irukkai in Vēḷā-nāḍu for a lamp to be burnt in the temple of Tiruppōttuḍaiyāḷvār at Iḷaṅgōykkuḍi, a brahmadēya in Muḷḷi-nāḍu.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0036.
Emmanuel Francis.
Summary: This inscription dated in the 35th year and 469th day of the reign of Māṟañjaḍaiyaṉ is of interest as giving the rules and qualifications which governed the admission of members to the assembly of Māṉanilainallūr, a brahmadēya in Kaḷakkuḍi-nāḍu, and the penalty imposed on those who transgressed these regulations. This is the only stone inscription which gives some insight into the administrative life of a Pāṇḍya village.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0037.
Emmanuel Francis.
Summary: This inscription is dated in the 39th year of the reign of an unspecified king and may be attributed to king Māṟañjaḍaiyaṉ, whose record (No. 36) dated in the 35th year has been published above.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0038.
Emmanuel Francis.
Summary: This inscription is dated in the 6th year opposite to the 35th year of Māṟañjaḍaiyaṉ and refers to the gift of sheep to Tirukkāṭṭāmbaḷḷi at Kuṟaṇḍi in Veṇbunāḍu. The wing stone on which this record is engraved must have been brought from Tirukkāṭṭāmbaḷḷi and inserted in the temple here at some later date, along with the other stone on which No. 32 above is engraved.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0039.
Emmanuel Francis.
Summary: This Vaṭṭeḻuttu inscription dated in the 6th year of Māṟañjaḍaiyaṉ which is engraved in archaic letters, has been attributed to Jaṭila Parāntaka of the Āṉaimalai inscription noted above. It records the construction of the Tirukkōyil (shrine) and of the Śrī-taṭākam (tank) by Śāttaṉ-Gaṇapati, a resident of Karavandapura,1 who is called Pāṇḍi-Amṛitamaṅgalavaraiyaṉ, and is stated to have belonged to the Vaidya caste and to have been the mahāsāmanta of the king. The shrines of Durgādēvī and Jyēshṭhādēvi were constructed by Nakkaṉ-Koṟṟi, who is described as the Dharma-patni probably of this mahāsāmanta. On account of the interest of this record, the text is reproduced here.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0003.