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", "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 51–100 of 2036 matching.
Emmanuel Francis.
Summary:
Summary: This inscription records that in the 26th year of Vijaya-Kamapavarman, Jayavallavaṉ (Jayavallabha), a merchant of Kuḷattūr in Teṉṉāṟṟūr-nāḍu, a subdivision of Palkuṉṟak-kōṭṭam purchased land from the ūrār of the village and presented it as ērippaṭṭi for the maintenance of a tank, evidently at Maḍam.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0110.
Emmanuel Francis.
Summary:
Summary: This record is dated in the [3]2nd year of Vijaya-Kampavarman, which is the latest known date for the king. It registers a sale of some land (?) by the ūrār of Kāvīḍu to a certain Kāḍandai Nakkaṉ Śaḍaiyaṉ, a resident of that village, probably for some charity, the details of which are not clear.
Kāvīḍu may be identified with the village of the same name in the Wandiwash taluk.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0111.
Emmanuel Francis.
Summary:
Summary: This inscription records the death of a hero named Todupatti Mātiragaṉ (probably a mahout),1 on the day when the village (i.e. Olakkūr) was destroyed in the confusion caused by Kampapperumāḷ with his elephants. A figure of this hero advancing with a drawn sword in his right hand is also represented on the stone.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0112.
Emmanuel Francis.
Summary:
Summary: This inscription, dated in the 2nd year of the reign of Kampavarman, registers the sale, to a certain Valiyāṇai, of the right of collecting one kāḍi of paddy per crop, by the assembly of Poṟpondai in Kuṟumpuṟai-nāḍu, a subdivision of Kaḷattūrkōṭṭam for the upkeep of the tank Malaiveḷḷapperuṅkuḷam. Kuṟumpuṟai-nāḍu must have comprised the territory round about Poṟpandal near Chingleput town. The god Kuṟumpiṟai-Nayiṉār is also referred to in an inscription1 from Śālavākkam, a village close to Poṟpandal.
The special imprecation attached to the inscription viz. ‘that the defaulter will incur the sin of having destroyed Kachchippēḍu’, indicates the great reverence with which the town of Kāñchīpuram was regarded at this period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0097.
Emmanuel Francis.
Summary:
Summary: This is a fragmentary record of Vijaya-Kampavarman dated in the 6th year. It seems to register a gift of gold by a certain Kumāra-Kra[mavittaṉ].
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0098.
Emmanuel Francis.
Summary:
Summary: It is stated in this record of Kampavarman, dated in the 7th year, that the assembly of Maṇali, hamlet of Tiruvoṟṟiyūr, agreed to burn a lamp in the temple of Mahādēva at Tiruvoṟṟiyūr for the interest on 15 kaḻañju of gold received by them from Vēmbaṉ Kuṇuṅgaṉammaṉ of Iṛaiyāṉchēri in Mayilārppu.
This inscription must be a copy since, as stated already (No. 90 above), it is engraved in continuation of an inscription where the king’s name is lost and followed by a record of Aparājita the first line of which is engraved in continuation of the present inscription.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0099.
Emmanuel Francis.
Summary:
Summary: This inscription records a provision made in the 2nd year of Sakalabhuvanachchakravarttigaḷ Kōpperuñjiñgadēva for burning a perpetual lamp before the god at Tirumudukuṉṟam in Paruvūr-kūṟṟam, a subdivision of Mēṟkā-nāḍu Iruṅgōḷappāḍi-nāḍu situated in Virudarājabhayaṅkara-vaḷanāḍu, by Aḍaippu Tirukkaṟtuṟai-Uḍaiyān Kuṉṟamuttaraiyan, son of Neṟkuppai-Nāḍāḻvāṉ Guṇamuḍaiyān, one of the Paḷḷis having the hereditary right of watchmanship in the temple.
The initial date of this chief is fixed in A.D. 12431 by a record from Conjeevaram2 which equates the Śaka year 1182 (A.D. 1260) with his 18th year. The astronomical details given in the record correspond to A.D. 1244, November 13, Sunday. The chief may, therefore, be identified with Kōpperuñjiṅgadēva II.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0131.
Emmanuel Francis.
Summary:
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:
Summary: This label, also in Pallava-Grantha characters, gives the name ‘Śrī-Mahēndra-Pōttrāthirājan’. The niche contains the standing image of a king accompanied by his two queens. It has been stated above that the king may be identified with Mahēndravarman II.
Published, Ibid.
Language: Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0018.
Emmanuel Francis.
Summary:
Summary: This epigraph consisting of a Sanskrit verse, states that the (cave) temple on the hill was executed by the order of king Narēndra alias Śatrumalla and named ‘Śatrumallēśvarālaya.’ Mahēndravarman I had the title ‘Śatrumalla’ and according to the present inscription he had also the biruda ‘Narēndra’. It may be pointed out here that the Vāyalūr inscription gives the epithet ‘Narēndrasiṁha’ to Rājasiṁha; but the simpler and earlier style of the Daḷavāṉūr temple, however, precludes its assignment to the time of this king.
This cave temple is described in the Memoir of the Archaeological Survey of India, No. 17, pages 12-13.
Language: Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0010.
Emmanuel Francis.
Summary:
Summary: This inscription in Tamil verse states that Narēndrapōttaraiyaṉ constructed, to the south of Veṇbēḍu, a Śiva temple called Śatrumallēśvarālaya.1 The composer of the verse was Brammamaṅgalavaṉ Śellaṉ Śivadāsaṉ, a native of the village.
It may be noted that the Tamil characters in which this inscription is engraved are not so archaic as to be attributed to the period of Mahēndravarman I, but could be assigned to the 9th century A.D. It is, therefore, probable that this Tamil translation in verse of the previous record was composed by a local poet of the 9th century and was got engraved on the same pillar of the cave.
Language: Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0011.
Emmanuel Francis.
Summary:
Summary: This is an important inscription in Sanskrit verse which states that the rock-cut shrine was caused to be made by king Vichitrachitta for the enshrinement of the three gods Brahmā, Īśvara and Vishṇu, without the use of bricks, timber, metal and mortar. Since from Pallava inscriptions we know that Mahēndravarman I had the biruda ‘Vichitra-chitta’ (i.e.) curious or fancy-minded, this cave must have been excavated by him.
Language: Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0012.
Emmanuel Francis.
Summary:
Summary: This inscription is engraved in Pallava-Grantha characters in a single line on the beams of the upper and lower verandahs of the rock-cut cave (plates III and IV.) It gives a long list of birudas, some of them obscure in their import, of the Pallava king Mahēndravikrama (I) with whose name the inscription commences. These titles are in Sanskrit, Tamil and Telugu and indicate the character, erudition and personal tastes of the king. Some of these birudas are also found in the upper cave at Trichinopoly (No. 8 above).
The rock-cut temple is described in the Memoir of the Archaeological Survey of India, No. 17, page 16.
Languages: Sanskrit, Tamil, Telugu, Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0013.
Emmanuel Francis.
Summary:
Summary: Like the previous record this inscription also enumerates a few birudas of Mahēndravarman I (plate IV.) As this inscription is found on a detached pillar, it is evident that it must have formed part of a structural temple of the time of Mahēndravarman I. which has now disappeared.
West face.
Languages: Sanskrit, Telugu.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0014.
Emmanuel Francis.
Summary:
Summary: This is a fragmentary record engraved in Pallava-Grantha characters of the 7th century A.D. A major portion of the inscription is erased, but from the preserved portion, the names of musical notes such as gāndhāram, pañchamam, dhaivatam, nishādam etc., can be read. A certain order is noticeable in the arrangement of the notes in seven sections with subsections. Unfortunately the subsections have been so erased as to make it impossible to follow the method adopted here. As the palaeography of the inscription resembles that of the Kuḍimiyāmalai epigraph, this record also may be attributed to the time of Mahēndravarman l.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0007A.
Emmanuel Francis.
Summary:
Summary: This inscription which is engraved in the Pallava-Grantha characters of the 7th century A.D., consists of a musical treatise composed by a royal disciple of Rudrāchārya. Though the name of the king is not mentioned, the characters of the record as well as the title ‘Saṅkīrṇajāti’ assumed by the Pallava king Mahēndravarman whose inscriptions are also found in the region round Trichinopoly, have led to the attribution of this record to the same Pallava monarch, who, we know, achieved distinction in the realm of architecture, literature and drama. A little to the north of this inscription, over the Valampuri-Gaṇēśa image is engraved the word ‘parivādini-ē,’ meaning a lute with seven strings ‘only’, which indicates that the musical instrument intended for the notations used in this record was the Vīṇā.
Language: Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0007.
Emmanuel Francis.
Summary:
Summary: Of the two monolithic caves, one at the foot and the other half-way up, of ‘the rock’ at Trichinopoly, the latter alone contains inscriptions, two of which, published in South Indian Inscriptions, Vol. I, pages 29 and 30, state that the cave (upper) was constructed by Guṇabhara (i.e.) Mahēndravarman I. A verse inscription (No. 9 below) engraved on the beam over the inner row of pillars here, calls the cave ‘Laḷitāṅkura-Pallavēśvara-gṛiham’ after the title ‘Laḷitāṅkura’ of this king, which also occurs in his record at Pallāvaram. His birudas are engraved in bold Pallava-Grantha and Tamil characters on all the pillars in the upper cave at Trichinopoly. The outer wall of the sanctuary in this cave seems to have contained an inscription, but only a few letters of its first line are now visible, the rest being completely damaged. The name ‘Mahēndravikrama’ is found mentioned in the inscription on the extreme left outer pillar and most of the birudas occurring here are also found in the records of this king at Pallāvaram and other rock-cut excavations of his time. Some of these titles are unintelligible and appear to be Telugu in origin. The bottom of each of the four pillars contains a biruda in the Pallava-Tamil characters, of which only two are now clear, viz. Piṇapiṇakku and Chitti[rakāra]ppuli.
It is of interest to note that the birudas are alphabetically arranged and so engraved on the front face of the pillars. The same arrangement, though followed in the Pallāvaram inscription, is not so conspicuous there as in the present record (plates I and II).
The characters employed in the present inscriptions are of an ornate nature and provide an interesting contrast with the simpler variety of letters found in the Pallāvaram record of the same king, where almost all these birudas are repeated.
A description of the cave is found in the Memoir of the Archaeological Survey of India, No. 17, pages 13-15.
Languages: Sanskrit, Tamil, Telugu, Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0008.
Emmanuel Francis.
Summary:
Summary: This is a Sanskrit verse engraved in Pallava-Grantha characters1 stating that the (upper) cave called ‘Laḷitāṅkura-Pallavēśvaragṛiham’ was constructed by the Pallava king Laḷitāṅkura (i.e. Mahēndravarman I).
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0009.
Emmanuel Francis.
Summary:
Summary: This inscription engraved in the Pallava-Grantha script, gives the oft-quoted verse enumerating the ten incarnations of Vishṇu.
Language: Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0116.
Emmanuel Francis.
Summary:
Summary: This is an imprecatory verse1 engraved in Pallava-Grantha characters. It is also found in the concluding portion of some of the inscriptions at Mahābalipuram but sometimes with the substitute Vishṇuḥ for Rudrah, cursing ‘those in whose hearts does not dwell Rudra (Śiva), the deliverer from the walking on the evil path’. In Mahābalipuram this verse is found at three other places, viz., the Gaṇēśa temple and the Dharmarāja and Rāmānuja maṇḍapas.2 The characters employed in all these cases are of the florid variety.
Language: Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0117.
Emmanuel Francis.
Summary:
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:
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:
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:
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:
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:
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_INSSIIv14p1i0112.
Emmanuel Francis.
Summary:
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:
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:
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:
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_INSSIIv14p1i0116.
Emmanuel Francis.
Summary:
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.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0118.
Emmanuel Francis.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0119.
Emmanuel Francis.
Summary:
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:
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:
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:
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: Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0123.
Emmanuel Francis.
Summary:
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: Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0124.
Emmanuel Francis.
Summary:
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:
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:
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:
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:
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:
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:
Summary: This Vaṭṭeḻuttu inscription of eight short lines is engraved in early characters but owing to the damaged condition of the rock, as well as the peculiar nature of the script, its purport cannot be clearly made out. It is not dated in the reign of any Pāṇḍya king known to epigraphy, but appears, however, to refer to the death of some hero probably in one of the frontier skirmishes, which were frequent events in early, Pāṇḍya history.
The writing may be attributed to the 7th century A.D. and may be compared with the label inscription of two lines engraved in the rock-cut cave at Piḷḷaiyārpaṭṭi,1 Ramanathapuram district and another label at Aivarmalai,2 Madurai district.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0097.
Emmanuel Francis.
Summary:
Summary: This inscription is engarved in Vaṭṭeḻuttu characters of the early 9th century A.D. It states that a certain Nambirāṉbhaṭṭa-Sōmāśi-Parivirājakar renovated (pudukkudi) something, which refers evidently to the maṇḍapa, where it is found. Though no king’s name is mentioned, the record may be attributed to the early Pāṇḍya times.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0098.
Emmanuel Francis.
Summary:
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:
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_INSSIIv14p1i0101.
Emmanuel Francis.
Summary:
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:
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.