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.
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Documents 701–750 of 2634 matching.
Emmanuel Francis.
Summary: This is an incomplete inscription dated in the 30th year1 of the chief. It appears to record the setting up of the image of Astradēva during the administration of Śūrāṇḍār alias Jeyaśēvakañ-Chēdiyarāyar in the temple of Tiruvagattīśvaramuḍaiya-Nāyaṉār at Āvūr in Chēdi-maṇḍalam ‘on the northern bank of the river Peṇṇai’, by the merchants of the Eighteen Divisions, who are introduced with a number of epithets. In other inscriptions this body of merchants is called Tiśai-āyirattu-Aiññūṟṟuvar.2 From the mistakes in the text, the inscription appears to have been engraved by a person not conversant with the matter of the record.
Astradēva is a deified weapon which is usually taken out in advance of the processional image during festival days.
The astronomical details given in the inscription point to A.D. 1272, September 29, Thursday as its date.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0236.
Emmanuel Francis.
Summary: This record of the 31st year registers a gift of cattle for maintaining a twilight lamp in the temple of Tirukkarapuramuḍaiya-Nāyaṉār at Vāṉavaṉmādēvi-chaturvēdimaṅgalam, by Śivadāsaṉ Ishabavāgaṉadēvaṉ (Ṛishabhavāhanadēvaṉ) Tiruvēgambamuḍaiyāṉ, the accountant of the village and his brother Āḷavanda-Piḷḷai. The dēvakaṉmis of the temple took charge of the cows and agreed to maintain the lamp.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0237.
Emmanuel Francis.
Summary: In this record of the 31st year, the first stone containing the beginning of lines is lost. Some of the inscribed stones are also misplaced, thus indicating the renovation of the wall in later times. The inscription registers the agreement made by Sampātidēvaṉ alias Iḍaikkāḍadēvaṉ to supply ghee for a perpetual lamp to the god [Ti]rukkaḻukkuṉṟamuḍaiya-Nāyaṉār, in return for the sheep, cows and lands obtained formerly as endowment, from several persons, by his father Iḍaikkāḍadēvaṉ.
The astronomical details given point to A.D. 1273, November 6, Monday as the date of the record.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0238.
Emmanuel Francis.
Summary: This inscription, also engraved in the 31st year, registers a gift of 32 cows and 1 bull by Amudāṇḍai alias Vāḷuvarāyar, son of Aiñjādaperumāḷ alias Gāṅgayarāyar, one of the officers of the household (uṭkottu-mudali) of the chief, for a perpetual lamp to the god at Tirumudukuṉṟam in Paruvūr-kūṟṟam, a subdivision of Mēṟkā-nāḍu Iruṅgōḷappāḍi-nāḍu in Virudarājabhayaṅkara-vaḷanāḍu ‘on the north bank’.
The details of date given in the record correspond to A.D. 1274, March 4, Sunday.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0239.
Emmanuel Francis.
Summary: The following seven labels are engraved in archaic Tamil and Grantha characters on a group of rocks, one of which, on account of a natural cavity in it, is locally known as ‘Noṇḍi Vīrappaṉ Kudiraitoṭṭi’. The names Kēvādaperundachchaṉ and Kollaṉ Śēmagaṉ found in this place indicate that the persons bearing these names belonged to the artisan class. One of the labels also gives the name Guṇamallaḥ. On account of their palaeographical interest, these labels, as also the one given in the previous inscription, are included here and some of them are reproduced on plate II.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0023A.
Emmanuel Francis.
Summary: This is a fragmentary record dated in the 32nd year of the chief. It registers some provision made to the god Tiruvagattīśuramuḍaiya-Nāyaṉār for the welfare of Vaṉṉiyanār alias Māṉābharaṇa-Chēdiyarāyar.
The astronomical details given in the inscription are not regular. Śu. prathamā and nakshatra Ārdrā cannot combine in the month of Mēsha.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0240.
Emmanuel Francis.
Summary: This inscription of the 32nd year records a gift of land by Vaṉṉiyanāyaṉ Chēdirāyaṉ to Bhāradvāji Va[ra*]ntandān Dēvaṉ, a Brāhmaṇa of the village, for supplying on festival days, sandal paste, scented powder and incense for the sacred bath of the god Tiruvagattīśuramuḍaiya-Nāyaṉār at Āvūr.
The details of date given in the record are not regular. The intended date is probably A.D. 1274, April 8, Sunday.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0241.
Emmanuel Francis.
Summary: In this incomplete record of the 32nd year, it is stated that Tiruvāykkulattuppiḷḷai of Miḻalai residing at Tiruveṇṇainallūr made provision for the supply of 1 nāḻi of ghee (daily) by the standard measure Arumoḻidēvaṉ for burning a sacred lamp before the image of Tiruppāṇāḻvār one of the twelve Vaishṇava saints, which he had set up in the temple of Śrī-Vaikuṇṭattemperumāṉ at Tiruveṇṇainallūr.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0242.
Emmanuel Francis.
Summary: This is an incomplete inscription dated in the 34th year. It records an endowment made to the god Tirukkaḻukkuṉṟamuḍaiya-Nāyaṉār on the hill at Tirukkaḻukkuṉṟam in Kaḷattūr-kōṭṭam, a district of Ja[ya*]ṅgoṇḍaśōḻa-maṇḍalam by Rā[ja*]rā[ja*]k-Kaḍakkaṅkoṇḍār Meyyābaraṇi. This lady is stated to have been the wife of Rājarājak-Kaḍa[kka*]ṅkoṇḍār in another inscription from the same village.1
According to the astronomical details given, the date of the record is A.D. 1277, May 20, Thursday.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0243.
Emmanuel Francis.
Summary: This is an incomplete inscription dated in the 36th year of the chief. It records an undertaking given by the Śivabrāhmaṇas of the temple of Poṟkuḍaṅkuḍuttaruḷiya-Nāyaṉār at Tirunelvaṇai, to provide offerings to the god during the festival in the month of Chittirai, in lieu of the interest calculated at 3 kuṟuṇi per kalam, on 30 kalam of paddy received from Araśaṉ Tiruttoṇḍa-Nambi, a dēvarkaṉmi having rights in the temples at Tiruvaṇṇāmalai and Tirukkōvalūr.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0244.
Emmanuel Francis.
Summary: This inscription, dated in the 36th year, registers an order of the officer Vēṇāḍuḍaiyāṉ to the authorities of the temple at Chidambaram, to engrave an inscription on the ‘Vikkiramaśōḻaṉ-tirumāḷigai’, close to the record pertaining to the Brahmans of Irumarabuntūyya-Perumāḷ-chaturvēdimaṅgalam, a hamlet of Koṟṟaṅguḍi. The inscription now ordered to be engraved records grant of exemption from payment of taxes on 10 vēli of land1 purchased and presented by a certain Aḻagiya Tiruvaiyāṟuḍaiyār belonging to the ‘Tirunāvukkaraśu-Teṉtirumaḍam’ situated in the street ‘Ambalanāyaka-perunteruvu’, to certain Brahmans whom he settle in the agrahāra called Tillaināyaka-chaturvēdimaṅgalam and for offerings to the image of the god Kulōttuṅgaśōḻa-Viṉāyakappiḷḷaiyār set up by him at the mugakkaṭṭaṇam on the east side of the temple. The Brahmans had to recite the Vēdas on important occasions such as when the processional image was taken out in procession in car and during the sacred bath of the deity in the temple and also to chant benedictory verses when it halted in the garden ‘Kulōttuṅgaśōḻan-tiruttōppu’.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0245.
Emmanuel Francis.
Summary: The present inscription which is not dated gives the surnames Kāḍavaṉ Avaṉiyāḷappiṟandāṉ, Sarvajña, Khaḍgamalla,1 and Kṛipāṇamalla to Kōpperuñjiṅga II. It records that the chief constructed a sluice, with a feeder-channel, to the tank at Oḻugaṟai. In the Sanskrit version appended to the epigraph the channel is stated to have been named ‘Tribhuvananṛipanātha.’ The village Oḻugaṟai is in French India about 2 miles from Pondicherry. It was also known as Kulōttuṅgaśōḻanallūr (A.R. No. 175 of 1904), evidently after Kulōttuṅga-Chōḷa I.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0246.
Emmanuel Francis.
Summary: This is a Grantha inscription praising the greatness of Mahārājasiṁha, i.e. Kōpperuñjiṅga (II), son of Jīyamahīpati by his wife Śīlavatī. Jīyamahīpati is the same as the Tamil Śīyaṉ in the name Aḻagiya-Śīyaṉ. No. donation to the local temple is recorded in this inscription, but its eulogistic character is emphasised by engraving a Nāgarī1 and Telugu2 version of it in the same temple. The chief is called an ornament of the Kāṭhaka race, Avanyavanasaṁbhavaḥ, Sarvajña, Khaḍgamalla, Niśśaṅkamalla3 etc. He claims to have ‘destroyed the pride of the Karṇāṭa king’ and to have been a ‘Sun to the lotus tank of the Chōḷa family’. He was a devotee at the feet of the god at Chidambaram, where he built the eastern gōpura4 resembling Mount Mēru from the riches obtained by the conquest of his enemies and called it after his own name. The decorations on the four sides of this gōpura are said to have been made with the booty acquired by subduing the four quarters and from riches used in his tulārōhaṇa-ceremony. The inscription also refers to the gifts made by the chief to the temples, among others, at Drākshārāma, Ēkāmra (Conjeeveram), Vīraṭṭānam, Śvētajambu (Jambukēśvaram), Madura5 and Kāḷahasti. His inscriptions are not, however, found in the last mentioned three places; but they are found at Tirupati close to Kāḷahasti wherein he is styled ‘Kāñchi-Nāyaka.’
His Drākshārāma inscription is dated in Śaka 1184 (A.D. 1262) and since his gift at this place is referred to in the present record, the latter has to be placed after that date, if not at a later time in the very same year.
Two important statements made in this inscription establish Kōpperuñjiṅga’s relationship with the Chōḷas and the Pāṇḍyas. He claims to have elevated in the south a Chōḷa prince ‘who was shuddering with fear’ (l. 9). The Chōḷa prince referred to was evidently Rājēndra-Chōḷa III who must have received assistance from the Kāḍava chief, probably against Rājarāja III. He also calls himself a sūtradhāra in the installation (sthāpanā) of the Pāṇḍyarāya. This suggests that Kōpperuñjiṅga should have proceeded to the north as an advance-guard of the Pāṇḍya ruler Jaṭāvarman Sundara-Pāṇḍya I.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0247.
Emmanuel Francis.
Summary: The date of this inscription of Sakalabhuvanachakravartin Avaṉiāḷappiṟandāṉ Kōpperuñjiṅgadēva is lost. It records a gift of 4 cows by Maṅgalaṅkiḻāṉ Dēvādidēvaṉ Malaiyaṉ of Tāyaṉūr for burning a twilight lamp in the temple of Kaṇakkamalai Āḷuḍaiya-Nāyaṉār. The village Tāyaṉūr may be identified with one of the two villages of the name in the Tirukkoyilur taluk.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0248.
Emmanuel Francis.
Summary: The present inscription states that the pillar (tirunilaikāl) on which it is engraved was the gift of Perumāḷpiḷḷai alias Śōḻakōṉār, an officer (mudali) of Avaṉiāḷappiṟandāṉ Kōpperuñjiṅga, on behalf of his master.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0249.
Emmanuel Francis.
Summary: This fragmentary inscription records a gift of land for reciting the tiruppadiyam hymns in the temple of [Āḷuḍaiya]-Piḷḷaiyār.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0252.
Emmanuel Francis.
Summary: In this damaged inscription the regnal year is lost. Some of the inscribed slabs are also missing. It seems to record the gift of a garden, free of taxes, in Ākkūr, to the Paḍimattār of the temple of Mahāśāstaṉ Peruvēmbuḍaiyār by (the authorities) of the temple of Tiruttōṇipuramuḍaiyār.
Languages: Tamil, Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0253.
Emmanuel Francis.
Summary: This damaged inscription registers the kaḍaiyīḍu granted by the officer (mudaliyār) Ilāḍattaraiyar under the following circumstances: Owing to some offence of . . . . . Brahmārāyaṉ, his lands measuring 34 mā in extent were ordered to be sold in the 15th year and 295th day of the rule of the chief. According to the decision of the officer mentioned above to sell these lands to temples which had surplus money left, the temple of Tuvarāpati-Emberumāṉ purchased them for 20,000 kāśu from the amount provided for buying ornaments to the god Maṉṉaṉār. On the representation of the trustees of the temple that the planting of boundary stones and the engraving of this transaction on temple walls had not yet been carried out, Ilāḍattaraiyar now issued a kaḍaiyīḍu for completing the procedure. The document is signed by the accountant Ālattuḍaiyāṉ and Umiyūr Tiruveṇkāḍu-Bhaṭṭaṉ.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0254.
Emmanuel Francis.
Summary: Only a portion of this inscription is preserved. The date of the epigraph is also lost. It records the provision made by Śūraiṉāyakaṉ Pugalāḻvāṉ for burning a perpetual lamp in the temple of Tiruvīraṭṭānamuḍaiya-Nāyaṉār at . . . . . [pu]ram in Tirumuṉaippāḍi, situated in Rājādhirāja-vaḷanāḍu.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0255.
Emmanuel Francis.
Summary: This is an order of Kāḍavarāyaṉ issued to the trustees of the temple of Aḻagiyapallava-viṇṇagar-Emberumāṉ at Tiruveṇṇainallūr remitting the taxes on the tiruviḍaiyāṭṭam lands, for effecting repairs to the temple which was constructed by his mother but which had become ruined after the death of his father Maṇavāḷapperumāḷ. The order is signed by Kāḍavarāyaṉ. It may be noted that the god Vaikuṇṭha-Perumāḷ at Tiruveṇṇainallūr was called Aḻagiyapallava-viṇṇagar-Emberumāṉ after the surname of Maṇavāḷapperumāḷ,1 the father of Kōpperuñjiṅgadēva II. The donor Kāḍavarāyaṉ may be identified with Kōpperuñjiṅgadēva (II).
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0257.
Emmanuel Francis.
Summary: The date of this damaged inscription is lost. It gives an instance of how the temple came to the rescue of persons placed in financial difficulties. The record states that certain Brahmans of Ulagaḷandaśōḻa-chaturvēdimaṅgalam, a brahmadēya in Mēṟkā-nāḍu, a subdivision of Virudarājabhayaṅkara-vaḷanāḍu ‘on the northern bank’, had stood surety for some tenants who went away without paying the dues on their lands. The duty of paying the arrears of dues devolved upon these persons, who when pressed for payment tried in vain to transfer the lands to others. Finally they requested the trustees of the temple, evidently at Ōmāmpuliyūr, to advance them money by taking at least a portion of the land as tirunāmattukkāṇi. The trustees thereupon sold some ornaments in the treasury which were perhaps not in use, and with the proceeds, assisted the Brahmans by buying the land for the temple.
In this inscription Ōmāmpuliyūr is called Ulagaḷandaśōḻa-chaturvēdimaṅgalam.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0258.
Emmanuel Francis.
Summary: This record states that the wall on which it is found was built by Aḻagiya-Pallavaṉ. From palaeography it may be assigned to the 13th century A.D. Since the surname Aḻagiya-Pallavaṉ was borne by the elder and the younger Kōpperuñjiṅgadēva, it is evident that this wall must have been raised during their period, and more probably it came into existence in the time of the younger chief.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0259.
Emmanuel Francis.
Summary: In this inscription the beginning of lines except that of the first is lost. It is engraved in continuation of No. 144 above dated in the 4th year of Kōpperuñjiṅgādēva (II). It registers a gift of 96 sheep by Āḷappiṟandi Śuttā[ḻvi] for burning a perpetual lamp in the temple of Uḍaiyār Tirumudukuṉṟamuḍaiya-Nāyaṉār.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0260.
Emmanuel Francis.
Summary: This inscription states that the temple, evidently the one dedicated to Brahmapurīśvara, along with the maṇḍapa was constructed, for the welfare of Aḻagiya-Pallavaṉ Kō-Nandipaṉmar, by Villi Tiruvaṉ Tirikattarāyaṉ of the village.
The script in which this inscription is engraved may be assigned to the 13th century A.D.
The title Aḻagiya-Pallavaṉ, as pointed out in No. 259 above, is applied to the Kāḍava chiefs Kōpperuñjiṅgadēva I and II and the Nandi mentioned in the present record may be identified with Sundara (Tamil Aḻagiya) Nandipanmar mentioned as a mudali of Nīlagaṅgaraiyar in a record of the 14th year of Kōpperuñjiṅgadēva from Vallam1 in the Chingleput district.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0261.
Emmanuel Francis.
Summary: This is a verse inscription of Āṭkoḷi Kāḍavarkōṉ, the chief of Kūḍal, remitting the taxes perum-pāḍikāval and veṭṭi for providing offerings to, and maintaining a perpetual lamp in the temple of, the god Poḻittiṉaimāṉagar (i.e.) Tīrttanagari. The donor was an ancestor of Kōpperuñjiṅgadēva (see No. 263 below) and flourished during the reign of the Chōḷa king Rājarāja II (A.R. No. 486 of 1921).
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0262.
Emmanuel Francis.
Summary: This inscription consisting of 11 verses in Tamil and praising the family of Kāḍava chiefs, was engraved under orders of Araśanārāyaṇaṉ Āḷappiṟandāṉ Vīraśēkharaṉ alias Kāḍavarāyaṉ on the ‘Gaṇḍarādittaṉ-vāśal’ in the Vṛiddhagirīśvara temple at Vṛiddhāchalam. The verses themselves do not give any historical information, but the prose passages prefixed to some of them give the following genealogy for the Kāḍava chiefs.
Vaḷandāṉār alias Kāḍavarāyar
Āṭkoḷḷiyār alias Kāḍavarāyar
Ēḻiśaimōgaṉ Kāḍavarāyar, ‘who conquered the four quarters’
Araśanārāyaṇaṉ Kachchiyarāyar alias Kāḍavarāyar
Āḷappiṟandāṉ Vīraśēkharaṉ alias Kāḍavarāyaṉ, ‘who destroyed Kūḍal in Ś 1108 (= A.D. 1186).’
The last-mentioned chief viz., Āḷappiṟandāṉ Vīraśēkharaṉ alias Kāḍavarāyaṉ is also stated to have proceeded due west of the ‘Gaṇḍarādittan-vāśal’ in Śaka 1106 (A.D. 1184), destroyed Kūḍal belonging to Kaṟkaṭaka-Mārāyaṉ and the country of Adiyamāṉ and planted there his flag with the figure of Hanumān on it. From the context we have to take ‘Gaṇḍarādittaṉ-vāśal’ as the gōpura where this inscription is found. The Kūḍal mentioned above may be identified with the village Tīrttāmalai in the Salem District (A.R. No. 660 of 1905).
A copy of the present inscription is also found in the gōpura of the Kṛipāpurīśvara temple at Tiruveṇṇainallūr (No. 264 below).
Languages: English, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0263.
Emmanuel Francis.
Summary: This damaged inscription is identical with the previous record found at Vṛiddhāchalam.
Languages: English, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0264.
Emmanuel Francis.
Summary: This inscription consists of three verses in Tamil in praise of the Kāḍava chief who made the ruler of the land bordering the river Kāvērī his subordinate, by taking from him the tiger banner.
Languages: English, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0265.
Emmanuel Francis.
Summary: This record engraved in Pallava-Grantha characters on two detached pillars, gives the birudas of a Pallava king. From the florid variety of the alphabet1 used and from the occurrence of the titles Atyantakāma, Atiraṇachaṇḍa, etc., the king may be identified with Narasiṁha II whose identical birudas are also found engraved in the Kailāsanātha temple at Conjeeveram which is definitely known to have been constructed by him. As Tiruppōrūr is close to Mahābalipuram, it is possible that the pillars belonged to a structural temple of the time of Narasiṁha II built somewhere in this locality and may have been fixed up in their present position in the Kandasvāmin temple at a later date.
First Pillar.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0027.
Emmanuel Francis.
Summary: This is a label inscription1 in the Pallava-Grantha script engraved on the lateral face of a stray granite slab fixed at the northern entrance into the Okkapiṟandāṉkuḷam street. From general appearance, the slab seems to have formed the lintel of a structural temple in the village. The inscription reads ‘Śrī-Mahēndravarmmēśvaragṛiham’. A similar label is also found in the same village in the Kailāsanātha temple, engraved on the two wing-stones of the steps leading to the Mahēndravarmēśvara shrine which is stated to have been built by Mahēndravarman III (S.I.I. Vol. I. p. 23). The original location of this slab may be traced to this shrine where the present lintel appears to be a later substitution or to some other shrine not far from its present position.2
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0031.
Emmanuel Francis.
Summary: This inscription which is highly damaged, is dated in the 10th year of Nandivarman. It mentions a certain Viśayanalluḻā[ṉ], who may be identified with the person of the same name noticed as the elder brother of Kambaṉ Araiyaṉ, the builder of the well at Tiruveḷḷaṟai in the 4th year of Dantivarman.1 He also figures as the ājñapti of the Paṭṭattāḷmaṅgalam grant of Nandivarman II2 (No. 37 below). Hence Nandivarman of the present record may be identified with Nandivarman II Pallavamalla.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0032.
Emmanuel Francis.
Summary: This record is dated in the 37th year of Vijaya-Nandivikramavarman who, from the palaeography of the inscription and the high regnal year quoted in it, may be identified with Pallavamalla. It registers an agreement made by the gaṇa of Payiṉūr to remove annually the silt from the big tank of the village for the interest on 6,400 kāḍi of paddy received by them by the standard measure poṟ-kāl, from Nāgaṉ, a merchant of Uḻakkuṇi residing at Māmallapuram. The document is signed by Śēṭṭanandi, evidently a member of the gaṇa. The village Paiyaṉūr is very close to Mahābalipuram and the earliest epigraphical reference to ‘Māmallapuram’ is to be found in the present inscription.
It may be pointed out that the epithets ‘Vijaya’ and ‘Vikramavarman’ added to his name by Nandivarman, were invariably adopted by his successors.1
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0034.
Emmanuel Francis.
Summary: This inscription records a gift of 3 kāḍi (of paddy) by five individuals for offerings and a lamp in the temple of Bhaṭāra at Vayalaikkā, in the 2nd year of Vijaya-Dantivikramavarman.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0039.
Emmanuel Francis.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0023.
Emmanuel Francis.
Summary: This inscription1 is dated in the 6th year of Vijaya-Dantivikramavarman and it registers a gift of 16 kaḻañju of gold by Viṇṇakōvaraiyar, probably a chieftain of the locality, to provide, from the interest on the amount, offerings to the goddess Ēṟṟuk-Kuṉṟaṉār-Bhaṭṭāri for the merit of Udāraḍi and Nambi . . . . . . who fell in an encounter. The food offered to the god was used for feeding pilgrims and the gold endowed was received by the assembly of Aruvāgūr in Śiṅgapura-nāḍu. Certain specified members of the Vārigam were nominated to see that the assembly maintained this charity properly. The village Aruvāgūr which is stated to have been situated to the east of the road, may be identified with Arugāvūr in the Gingee taluk.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0042.
Emmanuel Francis.
Summary: This inscription1 is dated in the 6th year of Vijaya-Dantivikramavarman and it registers a gift of 16 kaḻañju of gold by Viṇṇakōvaraiyar, probably a chieftain of the locality, to provide, from the interest on the amount, offerings to the goddess Ēṟṟuk-Kuṉṟaṉār-Bhaṭṭāri for the merit of Udāraḍi and Nambi . . . . . . who fell in an encounter. The food offered to the god was used for feeding pilgrims and the gold endowed was received by the assembly of Aruvāgūr in Śiṅgapura-nāḍu. Certain specified members of the Vārigam were nominated to see that the assembly maintained this charity properly. The village Aruvāgūr which is stated to have been situated to the east of the road, may be identified with Arugāvūr in the Gingee taluk.
Language: Tamil.
Repository: South Indian Inscriptions (tfa) (tfa-sii-epigraphy).
DHARMA_INStfaSIIv12p0i0042.
Emmanuel Francis.
Summary: This record registers a gift of 30 kaḻañju of gold by Śōḻaṉār Ulagaperumāṉār of Śōḻa-nāḍu for burning a perpetual lamp before the god Tiruviḷaṅkōyil Perumāṉaḍigaḷ set up in the temple of Tiruvēṅgaḍattu-Perumāṉaḍigaḷ at Tiruchchōgiṉūr in Kuḍavūr-nāḍu, a subdivision of Tiruvēṅgaḍa-kōṭṭam, in the 51st year of Vijaya-Dantivikramavarman.
Ulagaperumāṉār mentioned in the inscription was evidently a Chōḷa chief ruling Śōḻa-nāḍu under the overlordship of the Pallavas. A different Chōḷa chief is mentioned in No. 49 below.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0043.
Emmanuel Francis.
Summary: This is a fragmentary record of Dantivikramavarman. It mentions a certain [Kā]ḍuveṭṭi-Muttaraiyaṉ at whose request an endowment of 4 paṭṭi of land was made to the old temple of Vishṇu called Tirumēṟṟaḷi at Iṟaiyāṉchēri and to a maṭha, probably attached to it.
Reference to a Kāḍuveṭṭi-Muttaraśan who made a raid on Kōyāttūr in the reign of the Bāṇa king Vijayāditya Vīrachūḷāmaṇi Prabhumēru is noticed in a record from Puṅganūr (No. 542 of 1906). This chief was probably identical with the Kāḍuveṭṭi-Muttaraiyaṉ mentioned in the present inscription as he lived about this period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0044.
Emmanuel Francis.
Summary: This is dated in the 2nd year of Nandippōttaraiyar and records the construction of the mukha-maṇḍapa by Śelvavāṇarayaṉ, son of Amaṉi-Gaṅgaraiyar, who was ruling over Vittūr. It may be noted that Paḷḷikoṇḍa was called Vichchūr1 in ancient times.
Palaeographically, the present record may be attributed to the reign of Nandivarman III. In a later record viz., of the 10th year of the Chōḷa Parakēsarivarman from Tiruchchattuṟai in the Tanjore district, figures a chief of Paṅgaḷanāḍu named Bhuvani-Gaṅgaraiyan.2 Since Paḷḷikoṇḍa was in Paṅgaḷa-nāḍu, Amaṉi (Avani)Gaṅgaraiyar of the present inscription may have been an earlier member of the family of Paṅgaḷa-nāḍu chiefs.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0045.
Emmanuel Francis.
Summary: This inscription dated in the 3rd year of Nandippōttaraiyar may be assigned to Nandivarman III. It registers a gift of 200 nāḻi of rice for feeding 100 persons on the day of Tiruvādirai, by Gaṇavatimāṉ alias Pagaichchandira Viśaiaraiyaṉ of Vaḍuvūr in Mīpuḻai-nāḍu. This inscription indicates that the limits of the Pallava empire still continued to extend as far south as the Pudukkottai State.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0046.
Emmanuel Francis.
Summary: This inscription is dated in the 3rd year of Vijaya-Nandivikramavarman who may be identified with Nandivarman III. It states that a resident of the village Tigaittiṟal built the temple of Tigaittiṟal-Vishṇugṛiha at Kiḷiñelūr in Ōymā-nāḍu and gave 300 sheep for maintaining a sacred lamp and 2 pieces of land (śeṟu) made tax-free, for providing offerings to the god. In later inscriptions the god is called Vīṟṟirunda-Perumāḷ (A.R. Nos. 163 and 168 of 1919).
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0047.
Emmanuel Francis.
Summary: This inscription was partially copied in 1905 and then completely in 1910 after removing a wall obstructing a portion of the record. The middle portion of the inscription is damaged being chiselled away right through to construct a drain. It appears to be dated in the 6th year of Pallava-Mahārāja alias Danti-Nandivarman of the Bhāra[dvāja-gōtra] and Brahmakshatra family. The king’s name, in the form given here, implies that Nandivarman was the son of Dantivarman. The inscription seems to record the praise of a certain Śellikkōmāṉ Mallavān who is described as the nephew of Paraśirāman and the uncle of Māṟpiḍugu Iḷaṅgōvēḷāṉ Śāttaṉ. The record is stated to have been composed by a certain Peruṅgāvidi Śaḍaiyaṉpaḷḷi.
Puḷḷis are marked in the record in some cases.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0048.
Emmanuel Francis.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0024.
Emmanuel Francis.
Summary: This is a fragmentary inscription of Nandivarman dated in his 13th year. It registers a gift of five kaḻañju of gold, by the daughter-in-law (marumagaḷ) of Ayyakki Paṅgaḷa-aḍigaḷ, who was probably a chief of Paṅgaḷa-nāḍu which comprised a portion of the present North Arcot district.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0050.
Emmanuel Francis.
Summary: This inscription is worn out in the middle and it is dated in the 14th year of Nandivarmma-[Mahārāja]. It seems to assign a third share of the income from the local lake to Paramēśvara, by the assembly (perumakkaḷ) of Kaḷattūr in Kaḷattūr-kōṭṭam.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0051.
Emmanuel Francis.
Summary: This is a damaged record of Vijaya-Nandivikramavarman dated in his 15th year. It seems to register some agreement given by a temple servant residing at Veṇbēḍu to a certain Mōḍaṉ, who had made an endowment of one kaḻañju of gold. Veṇbēḍu may be identified with the village of the same name in the Chingleput taluk.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0052.
Emmanuel Francis.
Summary: This damaged inscription is dated in the 17th year of Vijaya-Nandivikramavarman and it mentions the Śēḻiya-Vāṇiyar of Kuṉṟattūr, who evidently made provision for offerings to the god on Tiruvādirai and amāvāsyā days, through the sabhā of Tiruveḷḷikīḻuḍaiya (Mahādēva). This is the earliest inscription in the temple and it probably belongs to Nandivarman III. In a later inscription of the place the god is called Tiruveḷḷikīḻmēya-Nāyaṉār.1 Chūtavana mentioned in the Udayēndiram plates of Nandivarman is probably identical with Māṅgāḍu.2
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0053.
Emmanuel Francis.
Summary: The beginning of this inscription is lost, but from palaeography and the letters Nan traceable in the first line, it may be assigned to Nandivarman III. It is dated in the 18th year and registers the gift of 96 sheep by the shepherds (kōṭṭamaṉṟāḍis) of Āmūr-kōṭṭam for burning a perpetual lamp before the god Perumā[ṉa*]ḍigaḷ ‘who was pleased’ to stand at Viḻupperundāya-Vishṇugṛiham in Paḍuvūr.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0054.
Emmanuel Francis.
Summary: This inscription of the 19th year of Nandippōttaraiyar begins by stating that it is a copy of an old stone record found in the temple. A later record in the same place mentions that Śembiyaṉ-Mādēviyār, the mother of the Chōḷa king Uttama-Chōḷa, repaired the temple at Tirukkōḍikkā and that she then ordered the re-engraving of the old inscriptions found on the walls before renovation. The Chōḷa queen, by this policy, has preserved for posterity as many as 26 inscriptions in this temple, which would otherwise have been irretrievably lost.
The present inscription is a palimpsest and it registers a gift of 100 kalam of paddy by Āḻiśiṟiyaṉ for maintaining a sacred lamp in the temple of Śiṟunaṅgai-Īśvarāgaram at Tirukkōḍikā. The priests of the temple agreed to maintain the lamp.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0055.
Emmanuel Francis.
Summary: This record is engraved on a hero-stone bearing the figure of a Brahman being pierced by an arrow near the neck. It is dated in the 21st year of Nandippōttaraiyar ‘who obtained the kingdom after defeating (his enemies at) Teḷḷāṟu’. The inscription is damaged and it refers to a certain Māvali (i.e., a Bāṇa chieftain) and to a raid causing the destruction of a maṭha, in saving which a Brahman hero named Śattimuṟṟattēvaṉ met with his death. The record mentions the temple of Arindigai-Īśvaram built at Parāntakapuram, which must have been respectively named after the Chōḷa kings Ariñjaya and his father Parāntaka I who flourished a century later. From palaeography also the record may be assigned to the 10th century A.D. It, therefore appears to be a later copy of the original record. The mention of a Bāṇa chief outside the Bāṇa territory is noteworthy.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0056.