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Documents 451–500 of 724 matching.
Emmanuel Francis.
Summary: These plates were discovered in 1911 by the late Rai Bahadur V.Venkayya, M.A., in the village Vēlūrpāḷaiyam, about 7 miles north-west of Arkonam in the North Arcot district. They have since been purchased by the Government for deposit in the Madras Museum. A detailed description of the plates and their contents has appeared in the Epigraphical Report for 1911, Part II, paragraphs 5 to 12. Mr. Venkayya also, has published a valuable note on them in the Journal of the Royal Asiatic Society for 1911, pp. 521 ff. The plates are five in number and consist of eight written sides, the outer faces of the first and last being completely blank. They vary in length from 9(5/8)" to 9(3/4)", and are slightly convex on their right and left sides. The breadth of each plate is about 3(1/2)". The ring which holds the plates together is oval-shaped, and measures 7" x 6(1/4)", while the circular seal in whose massive bottom the edges of the ring are firmly fixed, is 3(1/4)" in diameter. The seal bears on a depressed surface an elongated figure of a Pallava bull in a recumbent posture facing the proper right with an ornamental lamp-stand on either side of it. The bull and the lamp-stands are placed on a straight line which is perhaps to be taken for the surface of a pedestal. Below this latter, there appear the faint traces of an expanded lotus flower. Above the bull are engraved in one row, eight symbols of which a goddess (perhaps Lakshmī), flanked by two lamp-stands occupies the centre. Another symbol which is recognisable is the svastika. The remaining four are indistinct. Above these again are the insignia of royalty, viz., two chauris mounted on handles and a parasol between them. Right round the margin of the seal is a defaced legend in Pallava-Grantha characters of which the syllables . . . . . . va-nāthasya Nan[tipa]ṉmas[ya] bhū[pa*]tēḥ [|] viśva-[vi]śva[ṁ]bharāpāla śrīḥ, are visible. The plates including ring and seal weigh 394 tolas. The inscription on the plates is engraved partly in Grantha and partly in Tamil characters. The writing discloses two different scripts, the first of which (ll. 1 to 28) is somewhat less deeply cut and slanting. The virāma or the puḷḷi in the Tamil portion of the inscription is marked almost regularly throughout, by a zigzag line resembling the final m of Grantha or by the usual dot. The grant consists of 31 Sanskṛit verses intercepted in the middle by a prose passage in Tamil from lines 47 to 63, and including at the end a short Tamil sentence in lines 68 and 69. Verses 1 and 2 are invocations addressed to the Supreme Being and to Śrīkaṇṭha (Śiva). The two next supply the legendary origin of the Pallavas from Vishṇu, down to the eponymous king Pallava, through Brahmā, Aṅgiras, Bṛihaspati, Śaṁyu, Bharadvāja, Drōṇa, and Aśvatthāman, and eulogise the family as being very powerful. From verses 5 to 8, we learn the names of some probably historical kings. One of them was Aśōkavarman in whose family was born Kāḷabhartṛi. His son was Chūtapallava; his son, Vīrakūrcha; from him came Skandaśishya; from him, Kumāravishṇu and after him, Buddhavarman. It is evident, as Professor Hultzsch has remarked, (above, p. 342), that Aśōkavarman “can scarcely be considered a historical person, but appears to be a modification of the ancient Maurya king Aśōka.” Kāḷabhartṛi is a possible synonym of Kāṇagōpa, who is mentioned in the Kāśākuḍi plates, in the group of kings that ruled after Aśōkavarman. Vīrakūrcha, the grandson of Kāḷabhartṛi (Kāṇagōpa), must be the Vīrakōrchavarman whose name occurs as that of the great grandfather (of the donor) in an odd Pallava plate published by Professor Hultzsch in the Epigraphia Indica (Vol. I, p. 397 f.) and the same as Vīravarman of the Pīkira, Māṅgaḷūr, Uruvupalli and the Chendalūr grants, all of which belong practically to the same period. Vīrakūrcha is stated to have married the daughter of a Nāga chief1 and through her, to have acquired the insignia of royalty. Their son Skandaśishya seized from king Satyasēna the ghaṭikā of the Brāhmaṇas. The reference to a ghaṭikā at this early period is very interesting. It occurs also in the Tālagunda inscription of Kakusthavarman which is ascribed by Professor Kielhorn to about the first half of the 6th century A.D.2 Skandaśishya is perhaps identical with the Pallava king of the same name, who is referred to in one of the Tirukkaṛukkuṉṟam inscriptions3, as having made a gift to the holy temple of Mūlasthāna at that village. If Skandaśishya is synonymous with Skandavarman as suggested by Mr. Venkayya in his article on the Tirukkaṛukkuṉṟam inscription, we shall have to identify him with Skandavarman II, particularly because the two generations after him supplied by the Vēlūrpāḷaiyam plates would, in this case, be the same as those found in the Chendalūr plates of Kumāravishṇu II.4 Satyasēna, the king from whom Skandaśishya seized the ghaṭikā, remains unidentified. Kumāravishṇu, the son of Skandaśishya, is next stated to have captured Kāñchī, and his son Buddhavarman to have been the conqueror of the Chōḷas. Mr. Venkayya mentions two distinct periods in early Pallava history, viz. (1) the period in which their grants are recorded in the Prākṛit language and (2) that in which the grants are in Sanskṛit.5 The first has been tentatively assigned to the beginning of the 4th century A.D. Evidently, the break suggested at the beginning of verse 5 in the Vēlūrpāḷaiyam plates with the words “Aśōkavarman and others,” included this earlier period of the Prākṛit charters, and counted within it such names as Śivaskandavarman, Vijayaskandavarman, Vijayabuddhavarman, Buddhyaṅkura and Vishṇugōpa. The Sanskṛit charters, which are to be referred probably to the 5th and the 6th centuries of the Christian era, supply the names of a number of Pallava kings who may now be arranged in order of succession, with the help of the information given in the Vēlūrpāḷaiyam plates. The capture, or rather the re-capture of Kāñchī attributed to Kumāravishṇu in these plates confirms Mr. Venkayya’s suggestion that that town was not the Pallava capital for some time during the interval between the Prākṛit period and the later Sanskṛit period. Kāḷabhartṛi (Kāṇagōpa) may have been the first of the kings of the second period which lasted down to (Kāṇagōpa) may have been the first of the kings of the second period which lasted down to Buddhavarman according to our plates, or down to his son Kumāravishṇu II according to the Chendalūr plates. The question however arises whether Kumāravishṇu (I) of the Chendalūr and the Vēlūrpāḷaiyam plates has to be identified with Yuvamahārāja Vishṇugōpavarman or to be treated as still another son of Skandaśishya (Skandavarman II). The former alternative was suggested by Mr. Venkayya together with the further supposition that Buddhavarman and Siṁhavarman II may have been brothers.6 But as the names Vishṇugōpa and Kumāravishṇu are mentioned simultaneously together among Pallava ancestors, as for instance, in the Vāyalūr pillar inscription of the time of Rājasiṁha,7 we may presume, perhaps tentatively, Kumāravishṇu I to be a third son of Skandavarman II. The following revised pedigree of the Pallava kings based on the Vēlūrpāḷaiyam plates and the Sanskṛit charters of Pīkira, Māṅgaḷūr, Uruvupalli and Chendalūr, is given provisionally, subject to the identifications and suggestions made above:— [C1]Kāḷabhartṛi (Kāṇagōpa) [C1]Chūtapallava (perhaps, a surname of Skandavarman I mentioned in the Uruvupalli grant) [C1]Vīrakūrcha (Vīrakōrchavarman or Vīravarman) [C1]Skandaśishya (Skandavarman II) [C1]Siṁhavarman I [C2]Yuvamahārāja- Vishṇugōpa or Vishṇugōpavarman [C3]Kumāravishṇu I [C1]Skandavarman III [C2]Siṁhavarman II [C3]Buddhavarman [C1]Nanḍivarman8 [C2]Kumāravishṇu II After v. 8 we are again introduced to another gap in the succession in which were included a host of kings such as Vishṇugōpa9 and others. Then appeared a king named Nandivarman I who brought under his control a powerful snake apparently called Dṛishṭivisha.10 In verse 10, Siṁhavarman, the father of Siṁhavishṇu, is introduced,—no connection being specified between himself and the Nandivarman just mentioned. Siṁhavishṇu was the conqueror of the Chōḷa country which was fertilized by the river Cauvery. What follows of the Pallava genealogy is not new. It is a repetition of the account already supplied by the Kāśākuḍi, Kūram and the Udayēndiram plates. Stone inscriptions written in the Pallava-Grantha characters commence from this period,—a fact which suggests that, with the conquest of Siṁhavishṇu, the Pallavas must have extended their dominion further south of Kāñchī into the Chōḷa country and adopted the Dravidian language generally found mixed up with Sanskṛit in the later stone inscriptions. From Siṁhavishṇu’s son Mahēndravarman I was born Narasiṁhavarman I. This King whose conquest of Vātāpi (Bādāmi) and the Western Chalukya Pulakēśin II has frequently been described, is stated in verse 11 to have defeated his enemies and to have taken from them the pillar of victory standing at Vātāpi.11 Then came Paramēśvaravarman I, an enemy of the Western Chalukya king Vikramāditya I, whom, according to the Kūram and the Udayēndiram plates, he defeated at Peruvaḷanallūr. Paramēśvara’s “son’s son” was Narasiṁhavarman II, who re-organised the ghaṭikā of the Brāhmaṇas, and built a temple for Śiva “comparable with the mountain Kailāsa”. This is a clear reference to the building of the Kailāsanātha temple at Conjeeveram by Narasiṁhavarman II.12 The latter’s son was Paramēśvara II. The usurpation of the Pallava throne by Nandivarman II, subsequent to the death of Paramēśvara II, is clearly stated in verse 15. The distant relation that existed between the usurper Nandivarman II and Paramēśvara II is described in the Kāśākuḍi plates. Two points in the account given above are worthy of note: (1) the omission of the name Mahēndravarman II after Narasiṁhavarman I and (2) the statement that Narasiṁhavarman II was the “son’s son”13 of Paramēśvara I. The latter is probably an error, since all the three published Pallava accounts agree in saying that Narasiṁhavarman II was the son, not the grandson, of Paramēśvara I. The former, however, may be different. For although the Kūram plates call Paramēśvaravarman I, the grandson of Narasiṁhavarman I, still the doubtful way in which this relationship is expressed in the Kāśākuḍi and the Udayēndiram plates, taken together with the statement of the Vēlūrpāḷaiyam plates, makes it appear as if Mahēndravarman II and Paramēśvaravarman I were both sons of Narasiṁhavarman I, thus reducing the seven generations between Siṁhavishṇu and Paramēśvaravarman II, to six. The usurper Nandivarman II who, according to the Kāśākuḍi plates, was sixth in descent from a brother of Siṁhavishṇu could not at the time of his usurpation be a generation older than Paramēśvaravarman II whose kingdom he usurped. Indeed, as hinted in the Udayēndiram plates, he must have been much younger to justify his being called there the son of Paramēśvaravarman. Consequently it appears probable that Mahēndravarman II and Paramēśvaravarman I were actually brothers and that the succession after Narasiṁhavarman I passed on directly to the latter, the former having, perhaps, died before him. Two successions after the usurper Nandivarman (Pallavamalla) are further supplied for the first time by the Vēlūrpāḷaiyam plates. Nandivarman II’s son by Rēvā was the Pallava-Mahārāja Dantivarman (verse 18). His queen was the Kadamba princess Aggaḷanimmaṭī; from these, was born king Nandivarman III, or according to the Tamil portion of the inscription, Vijaya-Nandivarman, in the sixth year of whose reign the subjoined grant was made. No specific historical facts are mentioned in connection with these kings. Nandivarman III is stated to have “acquired the prosperity of the Pallava kingdom by the prowess of his (own) arms” (verse 20). From this we may infer that the sovereignty over the Pallava kingdom had now been keenly contested either by outsiders or by some direct descendents of the Siṁhavishṇu line. In the Chingleput, North Arcot, South Arcot and Trichinopoly districts, there have been discovered a number of stone records (more or less of the same age as the Vēlūrpāḷaiyam plates) which refer themselves to the reigns of Dantivarman, Dantivarma-Mahārāja, Dantippōttaraśar or Vijaya-Dantivikramavarman, and also of Nandivarman with similar variations in the name. Again, the Bāhūr plates14 supply the names Dantivarman, (his son) Nandivarman and (his son) Nṛipatuṅgadēva or Vijaya-Nṛipatuṅgavarman, as members of the Pallava family, among whose ancestors were Vimala, Koṅkaṇika and others. From this latter statement Professor Hultzsch concluded that the kings mentioned in the Bāhūr plates were different from the Pallavas of Kāñchī and were only “Pallava by name but Western Gaṅga by descent.” It is now, therefore, diffcult to say if the Dantivarmans and the Nandivarmans of the stone records mentioned above, are to be identified with those mentioned in the Bāhūr plates, or with those of the Vēlūrpāḷaiyam plates or with both. Mr. Venkayya is inclined to connect the names in the Bāhūr plates with those of the Vēlūrpaḷaiyam plates, and suggests that Vijaya-Nṛipatuṅgavarman of the former was apparently the son of Nandivarman III of the latter. Against this the only objection is the ancestry which, in the one case includes the clear Western Gaṅga name (or surname) Koṅkaṇika, while in the other it does not. If, however, Mr. Venkayya’s suggestion is accepted, we must presume two facts to arrive at a concurrent genealogy, and to connect the kings of stone records with those mentioned in the Vēlūrpāḷaiyam and the Bāhūr plates. The prefix kō-vijaya and the suffix vikramavarman which are invariably found appended to the names of the kings in this series must have been introduced for the first time by the usurper Nandivarman Pallavamalla, who, we know, literally won the kingdom by victory (vijaya) and by prowess (vikrama)15, and that Nṛipatuṅgavarman who was decidedly the most powerful16 of this last branch of the Pallavas, and a son of the Rāshṭrakūṭa princess Śaṅkhā, must have contracted new relations with the Western Gaṅgas to justify the insertion of one or more of the names of that dynasty among his Pallava ancestors. Even with these suppositions granted, the identification of kings mentioned in stone records with the Nandivarmans and Dantivarmans of the copper-plate grants presents peculiar difficulties. The script of the copper-plates, though of the same age with that of the stone inscriptions often differs from it,17 and the information supplied by the latter is so meagre that hardly any points of contemporaneous nature that could help us in such identification, are forthcoming. In the present state of our knowledge therefore, it may be hypothetically presumed that kings of names Nandivarman and Dantivarman with or without the prefix kō-vijaya and the suffix vikramavarman, may be taken to be one or the other of the immediate ancestors of Nṛipatuṅga-Vikramavarman; while kings described as Dantivarma-Mahārāja of the Bhāradvāja-gōtra,18 Dantivarman and Nandivarman of the Pallava-tilaka-kula,19 and Nandivarman “who conquered [his enemies] at Teḷḷāṟu,”20 have to be kept distinct. In conclusion it may be stated, by way of a resumé, that the Pallava history covers four separate periods extending from about the 4th to the 9th century A.D. with three gaps which remain yet to be filled up satisfactorily by later researches. These are (1) the period of the Prākṛit charters; (2) after a gap of a little more than a century, the period of the Sanskṛit charters; (3) after another gap (or rather two gaps) of about the same length the period of stone inscriptions when, the Siṁhavishṇu line was predominant; and (4) the last period when the Nandivarman line (developing later, into what has been called the Gaṅga-Pallava line) was powerful until it was completely crushed by the Chōḷas. A table of the kings of the Siṁhavishṇu line and of the collateral branch of Nandivarman Pallavamalla down to Nṛipatuṅgavarman of the Bāhūr plates is appended below:— [C1]Nandivarman I [C1]Siṁhavarman [C1]Siṁhavishṇu [C2]Bhīmavarman [C1]Mahēndravarman I [C2]Buddhavarman [C1]Narasiṁhavarman I [C2]Ādityavarman [C1]Mahēndravarman II [C2]Paramēśvaravarman I [C3]Gōvindavarman [C1]Narasiṁhavarman II [C2]Hiraṇya (I) [C1]Paramēśvaravarman II [C2]Mahēndravarman III [C3]Nandivarman II Pallavamalla [C1]Dantivarman or Vijaya-Dantivikramavarman (Hiraṇyavarman II)21 [C1]Nandivarman III, Vijaya-Nandivarman or Vijaya-Nandivikramavarman [C1]Nṛipatuṅgavarman or Vijaya-Nṛipatuṅgavarman The object of the Vēlūrpāḷaiyam grant was the gift of the village Śrīkaṭṭuppaḷḷi or Tirukkāṭṭuppaḷḷi to a temple of Śiva built at that village by a certain Yajñabhaṭṭa or Śaṉṉakkuṟi Yajñabhaṭṭa, surnamed Bappa-Bhaṭṭāraka,22 in the sixth year of the reign of king Nandivarman III. The request (vijñapti) was made by the Chōḷa-Mahārāja23 Kumārāṅkuśa, while the executor (ājñapti or āṇatti) was the minister Namba (in Tamil, Iraiyūr-uḍaiyāṉ-Nambaṉ) of the Agradatta family. The donee was the Mahādēva (Śiva) temple of Yajñēśvara at Tirukkāṭṭuppaḷḷi. Verse 28 informs us that the composer of the praśasti24 was the Māhēśvara Manōdhīra. Verse 31 and the Tamil sentence following it, supply the name of Pēraya, a clever carpenter of Maṉaichchēri in Kachchippēḍu (Conjeeveram), who engraved the writing on these plates. One point of great interest in the Tamil portion of the grant is the long list of exemptions (parihāra) and the written declaration (vyavasthā) with which Tirukkāṭṭuppaḷḷi was made over to the temple assembly (paraḍai, Skt. parishad). The former included items of collection whose significance is not quite clear, but which, as the inscription says, the king “could receive and enjoy.” It appears as though most of the items here mentioned were not necessarily sources of revenue to the State, as now understood, but only obligatory services which the king could enforce on the people for the benefit of the community. By the written declaration the donee was permitted to build (without any special license) mansions of burnt brick; to grow Artimissia, Andropogan Muricatum, red lilies and uḷḷi in gardens; to plant cocoanut trees in groves; to sink reservoirs and wells; to use large oil-presses; and to prohibit toddy-drawers from tapping for toddy, the cocoanut and the palmyra trees planted within the four boundaries of the village. The village Tirukkāṭṭuppaḷḷi is identical with Kāṭṭuppaḷḷi in the Poṉṉēri tāluk of the Chingleput district; Nāyaṟu-nāḍu of Puṛaṟ-kōṭṭam, in which the village is stated to have been situated, takes its name from the village Nāyar of the same tāluk, about 8(1/2) miles south-west of Kāṭṭuppaḷḷi. In the British Museum plates of the Vijayanagara king Sadāśivarāya of the 16th century A.D., Nāyattu-nāḍu (i.e., Nāyaṟu-nāḍu) is described as being a sub-division of Puḷali-kōṭaka (i.e., Puṛaṟ-kōṭṭam).25
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv02p0i0098.
Emmanuel Francis.
Summary: Madhyasthanātha temple - on the north and west walls of the central shrine and the west wall of the mukhamaṇḍapa. Iṟandakālameḍutta perumāḷ Śrīvallabhadēva: year 7, Śaka 1463, piḷava, Āvaṇi, 22, su. di. 7, Tuesday, Anusha: 1541 A.D. This inscription records a gift of one kuḻi and eight mā of land freed from taxes at Paṭṭakuṟichchi in Āri-nāḍu, to Kaṇdēru Sōmanātha Bhaṭṭa for compiling pañchāṅga (calendar).
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv30p0i0216.
Emmanuel Francis.
Summary: On the north and west walls, central shrine, Gaṅgājaṭādhara temple. Year 14: 985 A.D. This inscription has two sections. The first one is in Sanskrit and the second portion in Tamil. The first portion eulogises that Ambalavan Paḻuvūr-Nakkaṉ of Kuvuḷālapuram was born in a good caste and that he founded one dynasty. He was an embodiment of munificience and his foes knew him as a personification of bravery. The damsels knew him as an incarnation of cupid and scholars knew him as dharma incarnate. He had gained the appreciation of Vikramachōḻa by the show of his valour. In the 14th regnal year of the King he converted the temple of Sambhu at Vijayamaṅgalam in the agrahāra of Śrī Vānavanmahādēvi-chaturvēdimaṅgalam into stone and gifted the village Neḍuvāyil, attached to the same greater Vānavaṉmahādēvi-chaturvēdimaṅgalam, after purchasing it and getting it made tax-free from the Mahāparishad of the same agrahāra for the worship of the god and celebration of festivals in the said temple. The Tamil version of the record states that Ambalavaṉ Paḻuvūr Nakkaṉ alias Vikrama chōḷa mahārājan of Kuvaḷālapuram, the perundaram official of the king had constructed the temple of Vijayamaṅgalattu-Mahādēvar at Śrī Vāṉavanmahādēvichaturvēdimaṅgalam, a brahmadēyam on the northern bank (of the river) in stone. He also gifted Neḍuvāyil, a northern hamlet of the village of Vānavaṉmahādēvichaturvēdimaṅgalam with all its appurtenances, after purchase from the peruṅkuṟipperumakkaḷ of the above village and donated it as a bhōgam to the god of Vijayamaṅgalam for providing food offerings and also for conducting various services, worship and festivals to the deity. He also gave seven hundred kāśu and got the donated village freed from taxes by the same sabhā. The madhyastha of the village Niṉṟāṉ Āra Amudan Vānavamādēvipperuṅgāvidi wrote this charter. Published in S.I.I., Vol. XIX No. 357.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0138.
Emmanuel Francis.
Summary: King: Prākrama Pāṇḍya Year Śaka 1384, Mithuna 28, ba. di. 13, Monday, Mṛigaśīrisha = 25th June 1462 A.D. but the day was Friday. This incomplete inscription records the creation of a brāhmaṇical settlement, which consisted of forty eight ma wet land twenty four mā of dry land, named after the prince Sheṇbagarāma pāṇḍyadēvar alias Vīrapāṇḍyadēvar, Vīrapāṇḍyach-chaturvēdimaṅgalam by the king infavour of eighteen Vēdic brāhmaṇas and one brāhmaṇa, who was to read Pañchāṅga. It is also stated that they were to recite Vedas and Purāṇas and read Pañchāṅga before the king. Besides these, land shares were also set apart to five brāhmaṇas. They were Mālādhara Bhaṭṭaṉ in Śaka 1378, Śrī Kṛishṇa Bhaṭṭaṉ in Śaka 1382, Padmanābha Bhaṭṭaṉ, Nārāyaṇa Bhaṭṭaṉ Parākrama Pāṇḍya Brahmādarāyaṉ and Kailāśanātha Bhaṭṭaṉ along with the above nineteen brāhmaṇas in Śaka 1384. The latter, Kailāśanātha Bhaṭṭaṉ, was to expound Purāṇas. The inscription also narrates in detail matters relating to the land shares i.e., boundaries, extent and other details. The nativity of these donees, their gōtras and sūtras are also given. It is evident that each of them was to get two mā of wet land and one mā of dry land.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv38p0i0010.
Emmanuel Francis.
Summary: King: Aḻagaperumāḷ Kulasēkharadēva Year: 2+42. Śaka 1395, Kaṟkkaṭaka 22, ba. di. 11, Tuesday, Mṛigaśrīsha = July 20, 1473. However, the star was Rōhiṇi. This incomplete inscription records the gift of two mā of land, exempted from taxes, (bhūdāna-iṟaiyili) to a certain Vīra Pāṇḍya Sundarapāṇḍya Bhaṭṭaṉ of Kauśika-gōtra and to some other brāhmaṇas, well-versed in Vēdas, (chaturvēdi-bhaṭṭargaḷ) for reciting Vēdas at the above temple.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv38p0i0011.
Emmanuel Francis.
Summary: [Note.—Letters enclosed in square brackets are doubtful on the stone. Those enclosed in round brackets are superfluous and must be omitted. Those in brackets with asterisks are inserted by the editor. The gaps are represented by dots but not always by as many dots as the number of lost or damaged letters.]
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv04p0i0130.
Emmanuel Francis.
Summary:
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv04p0i0397.
Emmanuel Francis.
Summary:
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv04p0i0398.
Emmanuel Francis.
Summary:
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv05p1i0001.
Emmanuel Francis.
Summary:
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv05p1i0224.
Emmanuel Francis.
Summary:
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv05p1i0239.
Emmanuel Francis.
Summary:
Languages: Sanskrit, Telugu.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv05p1i0002.
Emmanuel Francis.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv06p0i0005.
Emmanuel Francis.
Summary:
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv07p0i0095.
Emmanuel Francis.
Language: Sanskrit.
Repository: Pāṇḍya (tfa-pandya-epigraphy).
DHARMA_INSPandya01003.
Dorotea Operato, Emmanuel Francis.
Summary: Grant of tax exemptions for certain lands after the temple they belonged to failed to protect its treasure during a conflict between Right-hand and Left-hand castes/classes
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (tfa) (tfa-sii-epigraphy).
DHARMA_INStfaSIIv24p0i0053.
Emmanuel Francis.
Languages: Sanskrit, Tamil.
Repository: Pāṇḍya (tfa-pandya-epigraphy).
DHARMA_INSPandya10003.
Emmanuel Francis.
Language: Sanskrit.
Repository: Pāṇḍya (tfa-pandya-epigraphy).
DHARMA_INSPandya01012.
Kunthea Chhom, Emmanuel Francis.
Language: Sanskrit.
Repository: Khmer (tfc-khmer-epigraphy).
DHARMA_INSCIK01106.
Emmanuel Francis.
Summary: Foundation inscription by the Bāṇa queen Satī.
Language: Sanskrit.
Repository: Pallava (tfa-pallava-epigraphy).
DHARMA_INSPallava00536.
Emmanuel Francis.
Summary: Agreement concerning a donation of gold.
Languages: Sanskrit, Tamil.
Repository: Pallava (tfa-pallava-epigraphy).
DHARMA_INSPallava00128.
Emmanuel Francis.
Summary: A Tamil verse recording the foundation of the cave-temple named Catturumalleśvarālaiyam (Sanskrit Śatrumalleśvarālaya) by Narēntirappōttaraiyaṉ.
Languages: Sanskrit, Tamil.
Repository: Pallava (tfa-pallava-epigraphy).
DHARMA_INSPallava00020.
Emmanuel Francis.
Summary: A Sanskrit verse recording the foundation of the cave-temple named Śatrumalleśvarālaya by Śatrumalla (Mahendravarman I Pallava) around 600/625 CE.
Language: Sanskrit.
Repository: Pallava (tfa-pallava-epigraphy).
DHARMA_INSPallava00019.
Emmanuel Francis.
Language: Sanskrit.
Repository: Pāṇḍya (tfa-pandya-epigraphy).
DHARMA_INSPandya01016.
Emmanuel Francis.
Language: Sanskrit.
Repository: Pāṇḍya (tfa-pandya-epigraphy).
DHARMA_INSPandya01014.
Emmanuel Francis.
Language: Sanskrit.
Repository: Pāṇḍya (tfa-pandya-epigraphy).
DHARMA_INSPandya01015.
Emmanuel Francis.
Languages: Sanskrit, Tamil.
Repository: Pāṇḍya (tfa-pandya-epigraphy).
DHARMA_INSPandya10005.
Emmanuel Francis.
Summary: This is the programmatic inscription of the Rājarājeśvara temple founded by Rājarāja I Cōḻa. It contains in its first part the royal order of the 20th day of his 26th regnal year, reported in the first person plural, enjoining that the donations by the king Rājarāja, his elder sister, his wives and other donors to Rājarājeśvara be engraved on the temple (vimāna). Then is a list of various items donated by Rājarāja, from the 312th day of his 25th regnal year up to the 319th day of his 26th regnal year. The second part provides a further list of items donated by Rājarāja between his 23rd and 29th regnal years. The donated items are mostly gold utensils and ornaments. Besides such items, noteworthy are the donation of golden images of Koḷkaideva (Hultzsch’s §3) and Kṣetrapāladeva (Hultzsch’s §33; the attributes of the deity are mentioned), the gilding of the temple pinnacle with copper and gold (Hultzsch’s §18). The inscription explicitly states that the stone-temple (tirukkaṟṟaḷi) of Rājarājeśvara (rājarājīśvaram uṭaiyār, literally the lord of [the liṅga/temple named] Rājarājeśvara [“the lord of Rājarāja”]” was founded by Rājarāja (line 1.6=6) and that the first part of the inscription is engraved on the jagatippaṭai of the temple (Hultzsch’s §51).
Languages: Sanskrit, None, Tamil.
Repository: South Indian Inscriptions (tfa) (tfa-sii-epigraphy).
DHARMA_INStfaSIIv02p0i0001.
Emmanuel Francis.
Summary: Records the donations of Kuntavaiyār, the elder sister of Rājarāja I Cōḻa. It contains a list of donations made on the 310th day of his 25th regnal year followed by a list of donations made between his 25th and his 29th regnal years. The donated items are gold utensils and ornaments, offered to the Goddess.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (tfa) (tfa-sii-epigraphy).
DHARMA_INStfaSIIv02p0i0002.
Emmanuel Francis.
Summary: Construction of a sluice.
Languages: Sanskrit, Tamil.
Repository: Pallava (tfa-pallava-epigraphy).
DHARMA_INSPallava00261.
Emmanuel Francis.
Languages: Sanskrit, Tamil.
Repository: Pallava (tfa-pallava-epigraphy).
DHARMA_INSPallava00089.
Emmanuel Francis.
Summary: Hero-stone inscription commemorating the death of Kāḷamaṉ.
Languages: Sanskrit, Tamil.
Repository: Pallava (tfa-pallava-epigraphy).
DHARMA_INSPallava00202.
Emmanuel Francis.
Summary: Construction of a sluice (kumiḻi).
Languages: Sanskrit, Tamil.
Repository: Tamil Nadu (varia) (tfa-tamilnadu-epigraphy).
DHARMA_INSTamilNadu00204.
Emmanuel Francis.
Languages: Sanskrit, Tamil.
Repository: Pāṇḍya (tfa-pandya-epigraphy).
DHARMA_INSPandya01005.
Emmanuel Francis.
Language: Sanskrit.
Repository: Pāṇḍya (tfa-pandya-epigraphy).
DHARMA_INSPandya01013.
Emmanuel Francis.
Language: Sanskrit.
Repository: Pāṇḍya (tfa-pandya-epigraphy).
DHARMA_INSPandya01017.
Emmanuel Francis.
Languages: Sanskrit, Tamil.
Repository: Pāṇḍya (tfa-pandya-epigraphy).
DHARMA_INSPandya01007.
Emmanuel Francis.
Summary: Donation of gold for maintaining a perpetual lamp.
Languages: Sanskrit, Tamil.
Repository: Pallava (tfa-pallava-epigraphy).
DHARMA_INSPallava00122.
Emmanuel Francis.
Summary: Lake-bund stone inscription recording ...
Languages: Sanskrit, Tamil.
Repository: Pallava (tfa-pallava-epigraphy).
DHARMA_INSPallava00221.
Emmanuel Francis.
Summary: Donation of gold.
Languages: Sanskrit, Tamil.
Repository: Pallava (tfa-pallava-epigraphy).
DHARMA_INSPallava00113.
Emmanuel Francis.
Summary: Donation of 30 kaḻañcus of gold for maintaining a permanent lamp.
Languages: Sanskrit, Tamil.
Repository: Pallava (tfa-pallava-epigraphy).
DHARMA_INSPallava00111.
Emmanuel Francis.
Summary: Purchase and donation of a land for feeding the god of Tirukkaṭaimuṭi.
Languages: Sanskrit, Tamil.
Repository: Pallava (tfa-pallava-epigraphy).
DHARMA_INSPallava00146.
Emmanuel Francis.
Summary: Donation of gold for maintaining perpetual lamps.
Languages: Sanskrit, Tamil.
Repository: Pallava (tfa-pallava-epigraphy).
DHARMA_INSPallava00137.
Emmanuel Francis.
Summary: Donation of gold for maintaining a perpetual lamp.
Languages: Sanskrit, Tamil.
Repository: Pallava (tfa-pallava-epigraphy).
DHARMA_INSPallava00166.
Emmanuel Francis.
Summary: Donation of gold for maintaining a perpetual lamp.
Languages: Sanskrit, Tamil.
Repository: Pallava (tfa-pallava-epigraphy).
DHARMA_INSPallava00176.
Emmanuel Francis.
Summary: Donation of gold for maintaining a perpetual lamp.
Languages: Sanskrit, Tamil.
Repository: Pallava (tfa-pallava-epigraphy).
DHARMA_INSPallava00177.
Emmanuel Francis.
Summary: Donation of cows for the cult service of the Mahādeva at Tirukkaṭaimuṭi.
Languages: Sanskrit, Tamil.
Repository: Pallava (tfa-pallava-epigraphy).
DHARMA_INSPallava00175.
Emmanuel Francis.
Summary: Donation of gold for feeding devotees at the time of festival flag raising.
Languages: Sanskrit, Tamil.
Repository: Pallava (tfa-pallava-epigraphy).
DHARMA_INSPallava00334.
Emmanuel Francis.
Summary: Orukal Maṇḍapa pillar. Donation of land by Naraciṅkapōttaracar, the conqueror of Vātāpi, to the Perumāṉaṭikaḷ of the mūlasthāna at Tirukkaḵukkuṉṟam.
Languages: Sanskrit, Tamil.
Repository: Pallava (tfa-pallava-epigraphy).
DHARMA_INSPallava00042.
Emmanuel Francis.
Summary: Gift of lands after sale for a flower garden for the god(s) of the temple of Tirukkaṭavūr by the local artisan community (aiñ-cāti-pañcalattār).
Languages: Sanskrit, Tamil.
Repository: Tamil Nadu (varia) (tfa-tamilnadu-epigraphy).
DHARMA_INSTamilNadu00200.