Texts

Emmanuel Francis.

Summary: On the south wall, central shrine, Anantēśvarasvāmi temple.

King: Parakēsarivarman Year 2: 973 A.D.

This might be assigned to Uttama chōḷa¹. This records a gift of ninety-six sheep and a ram for a perpetual lamp in the temple of Tiruvanantēśvarattāḻvār at Vīranārāyaṇa-chaturvēdimaṅgalam by Parāntakan Mādēvaḍigaḷ alias Sembiyan Mādēviyār, the daughter of Maḻavaraiyar, and queen of Gaṇḍarādityadēvar, who was pleased to go west ie deceased.

Published in S.I.I., Vol. XIX. No. 11.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv32p2i0002.

Emmanuel Francis.

Summary: On the west wall, Bhikshāṇḍār shrine, Śivayōganāthasvāmin temple.

Year 6: 977 A.D.

Incomplete. Contains a royal order issued to the sabhaiyār of Vembaṟṟūr, a brahmadēyam-taniyūr in Maṇṇi-nāḍu, on the supplication made by his official who managed the king’s affairs, Parittikkuḍaiyāṉ Kodukulavaṉ Sāttan alias Parakēsari Mūvēndavēḷāṉ, when the king was at the hall of the palace at Paḻaiyāṟu, to deduct from his sixth regnal year onwards, 47 1/2 kaḻañju of gold, being the tax on 4 3/4 vēli of land purchased and endowed by the queen-mother of the king at Vembaṟṟūr, out of the total amount of tax 3917 kaḻañju and 3 mañjāḍi of gold due from the village to the sabhā. The land had been purchased and endowed by the queen even in the king’s third regnal year for providing 108 pots of water for conducting the sacred bath on every saṅkrānthi day and also for providing mid-night food offerings daily to the god of Tiruviśalūr, a hamlet of Vembaṟṟūr, for the merit of the king. Several officials figure as signatories for this transaction.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv32p2i0032.

Emmanuel Francis.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv32p2i0052A.

Emmanuel Francis.

Summary: On the south and east walls, central shrine, Umāmahēśvarasvāmin temple.

Year 8, 143 day: 979 A.D.

This inscription begins with a statement that Sembiyan Mahādēvi, the dowager queen had converted the temple of God Mahādēva at Tirunallam in Veṇṇāḍu into a stone temple in the name of (her husband) Gaṇḍarādittan and had arranged for the raising of a flower garden (tirunandavanam) also in the name of Gaṇḍarādittan. To meet the expenditure on the maintenance (for koṟṟu and puḍavai) of the four persons who were appointed to tend that garden she set apart the yield of 224 kalam from 2 vēli of land at Kīḻaḍuguvilai in Veṇṇāḍu which she had purchased from the sabhā of Tirunallam. This land of two vēli was made iṟaiyili with the status of nandavānappuṟam and dēvadāna-iṟaiyili in favour of God Mahādēva of Tirunallam by the king, Parakēsarivarman, on the representation made to him. Those who were already in the occupation of this land, were removed (to enable the grantee, temple, to make its own arrangement for the cultivation of the said land). It is also stated that the donee ie the temple was entitled to the rights of kārāṇmai and miyāṭchi. The grant was made effective from the third regnal year of the king. Several officials figure as those involved in this process.

Then again when the king Parakēsarivarman was staying in the courtyard in the Viṭṭavīḍu of Vaḍakku Pichchankōyil in Kaḍambūr on the 240th day of his 7th year (978 A.D.) it was represented to him that on or after constructing the temple she Sembiyaṉ Mahādēvi had reviewed the arrangements that had been made for carrying out the various services to God Mahādēva and also for feeding 25 brāhmaṇas daily for the merit of Uḍaiyār (king ?) for which she had established a śālai, the expenses on which were designed to be met by the apportionment of the pañchavāra income of 600 kalam from 12 vēli of land in Pūṅguḍi, the old dēvadāna of the god and another 200 kalam remittable as pañchavāram from 4 vēli of land in Musiṭṭaikkuḍi which lands had been made dēvadāna-iṟaiyili after removing the old occupants with effect from the regnal year six (977 A.D.). However, the above said eight hundred kalam had been found insufficient for carrying out the expenses on the said services on the apportionment (nibandam). For the carrying out of the nibandam as stated above a further 652 kalam, tūṇi and padakku was found as essential. Further the feeding of the 25 brāhmaṇas for one year a total of 937 kalam, tūṇi and padakku of paddy was separately required. Thus a new arrangement for securing the total 1590 kalam of paddy had to be made for this purpose. For this, twelve vēli of Iḷanilaṁ land in Veṇṇāḍu was required to be granted as dēvadānam and sālābhōgam free of taxes (iṟaiyili). On being so represented the king granted the required land as dēvadānam and sālābhōgam after removing the old occupants and entitling the land to kārāṇmai and miyāṭchi with effect from the paśāṉam of the seventh regnal year (978 A.D.) after observing all the official formalities. The boundaries of the land-village granted were mentioned in great detail and the irrigation rights to which the said village land was entitled was also specified in detail. In this context while detailing the boundaries, a garden called Sembiyanmahādēvi-tirunandavānam is also mentioned.

Again on the 143rd day in his eighth regnal year (979 A.D.) the king Parakēsarivarman when he was present at the palace Ādibhūmi in Viṭṭavēḍu of Karaikāṭṭu-Paṉaiyūr it was represented to him the apportionment (nibandam) for the above income of the temple may be made and he arranged for the same to be done. On making the nibandam it was realized that from the income fifteen more brāhmaṇas could also be fed in addition to the twenty-five already stipulated for. The apportionment made is recorded in great detail.

Published in S.I.I., Vol. III. Nos. 151 and 151A.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv32p2i0052.

Emmanuel Francis.

Summary: On the west wall, central shrine, Matsyapurīśvara temple.

Year 9 = 980 A.D.

This inscription is incomplete. It records an endowment of several plots of land after purchase from various persons, made by the queen-mother of Gaṇḍarādittaṉ Madhurāntaka Uttamachōḷa for the merit of her son, to the temple of Tiruchchēlūr Āḻvār at Rājakēsari-chaturvēdimaṅgalam to provide for the sacred bath to god with 108 pots of water on all the days of Saṅkrānti, for providing sumptuous food offerings (for general feeding) and (parivaṭṭam) to the god and also for the remuneration of the nambi (priest) who performed the abhishēkam and for the worship of the deity in the temple. The names of the villages and channels occurring in the record such as Naratoṅgavadi, Śrīkaṇṭa-vāykkāl, Sōḻachūḷamaṇivāykkāl etc, are suggestive of the surnames of the king’s predecessors.

Published in S.I.I., Vol. XIX No. 235.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv32p2i0064.

Emmanuel Francis.

Summary: On the south wall, central shrine, Gaṅgā-Jaṭādhara temple.

Year 10: 981 A.D.

This records a gift of 96 sheep for a perpetual lamp in the temple of Śrī-Vijayamaṅgalattu-Mahādēva at Periya-Śrī Vānavaṉmahādēvi-chaturvēdimaṅgalam, a brahmadēyam on the northern bank of the river, by Ambalavaṉ Paḻuvūraṉ alias Śrī-Vikramaśōḻa-Mārāyar, who is stated to have also constructed this stone temple for the god. Another gift of two shares for two perpetual lamps for the same God made by one Maḻavar of Aṇḍāḍu, evidently a close relation of the donor is also recorded at the end. It is not clear as to what was meant by two shares.

Published in S.I.I., Vol. XIX No. 272.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv32p2i0084.

Emmanuel Francis.

Summary: On the south wall, central shrine, Tirukkōṭīśvara temple.

Year 11: 982 A.D.

Records that while Parāntakaṉ Mādēvaḍigaḷār alias Sembiyan Mahādēviyār, the mother of Uttamachōḷa and the daughter of Maḻavaraiyar caused to be rebuilt of stone, the original brick-structure of the central shrine of the temple of Mahādēva at Tirukkōḍikāval in Nalāṟṟūr-nāḍu, and ordered the re-engravement on its walls, of the several records of endowment originally incised on loose slabs, and which were strewn in many places and that this is one such document. It is dated in the 9th opposite the 4th regnal year of the Pāṇḍya king Māṟaṉ Śaḍaiyaṉ and records the gift of 120 kaḻañju of gold which was entrusted to the sabhā of Mahēndra-Koṭṭūr by Varaguṇa-Mahārāja to the god of Tirukkōḍikkāval for burning perpetual lamps with the daily supply of a nāḻi of ghee.

Published in S.I.I., Vol. XIX No. 292.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv32p2i0093.

Emmanuel Francis.

Summary: Chōḻa, Kulōttuṅga II, 2nd year = A.D. 1135.

Gift of an amount of 90 kāsu, deposited with some Śivabrāhmaṇas, for a lamp to the temple of Tirumaṇañjēri-uḍaiyār, by a native of Gaṅgaikoṇḍa-chōḻapuram.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv34p0i0001.

Emmanuel Francis.

Summary: This inscription is engraved on the slightly sloping surface of a large boulder in the bed of the Nīvā river, one mile north-east of Tiruvallam. The alphabet is Tamil and Grantha of an archaic type. It resembles the alphabet of the inscriptions of the Western Gaṅga king Kampavarman (Nos. 5 and 8 above) and lies between the two Kīḻ-Muṭṭugūr inscriptions of Vijaya-Narasiṁhavarman¹ as the upper limit and the two Āmbūr inscriptions of Vijaya-Nṛipatuṅga-Vikramavarman² as the lower one. As in other archaic Tamil inscriptions,³ the virāma is expressed by a vertical dash over the letter in a number of cases, though not throughout. In the word Maṉṟāḍi (l. 8) the syllable ṟā is expressed by two separate symbols.⁴ The letter ṉ has generally its archaic form, but in two cases⁵ its central loop is fully developed. The language of the inscription is Tamil; but line 1 contains some invocations in Sanskrit prose, and line 15 f. a Sanskrit verse.

The record is dated in the 62nd year of the reign of Vijaya-Nandivikramavarman (l. 2 f.). Three other inscriptions of the same king are noticed in Vol. I. (Nos. 108, 124 and 125). As I have shown before,⁶ he is probably identical with Nandivarman, the father of Vijaya-Nṛipatuṅgavarman and the son-in-law of the Rāshṭrakūṭa king Amōghavarsha I. If this identification is correct, the inscription would have to be placed before the end of the 9th century A.D.

Vijaya-Nandivikramavarman appears to have been the sovereign of Mahāvalivāṇarāya (l. 11) or Māvalivāṇarāya (l. 5), who was a descendant of the family of Mahābali (l. 5) and ruled the twelve thousand (villages) of Vaḍugavaḻi (l. 6), i.e. ‘the Telugu road.’ This province is mentioned in the Muḍyanūr plates of the Bāṇa king Malladēva as ‘the twelve thousand villages in Āndhra-maṇḍala,’⁷ and in the Udayēndiram plates of the Bāṇa king Vikramāditya II. as ‘the land to the west of the Āndhra road.’⁸ The attributes which are prefixed to the name of Mahāvalivāṇarāya in the subjoined inscription (l. 3 ff.) are also found in an undated inscription of Mahāvalibāṇarasa at Gūlgānpode.⁹ As I have stated before,¹⁰ Mahābalibāṇarāja seems to have been the hereditary designation of the Bāṇa chiefs. Hence it is impossible to say which individual chief is meant in the present inscription.

The inscription records that a goldsmith granted some land to a temple at Vāṇapuram (ll. 6 and 14), and that Mahāvalivāṇarāya confirmed this grant (l. 10 f.). Vāṇapuram, ‘the town of the Bāṇas,’ seems to have been the residence of the Bāṇa chief and to have been situated close to Tiruvallam.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv03p0i0042.

Emmanuel Francis.

Summary: This inscription and No. 44 are written continuously, the first two words of No. 44 occupying the end of line 46 of No. 43. The two first lines of No. 43 state that both inscriptions are copies of earlier stone inscriptions, and that these copies were made when the maṇḍapa of the temple was pulled down and rebuilt. Consequently the alphabet of Nos. 43 and 44 exhibits more recent forms than No. 42, though the date of No. 43 is anterior to No. 42.

No. 43 belongs to the 17th year of the reign of the same king as No. 42,—Vijaya-Nandivikramavarman (l. 3 f.). It records that three villages were granted to the temple at the request of the Bāṇa king Vikramāditya (l. 12 ff.). Two chiefs of this name are mentioned in the Udayēndiram plates of Vikramāditya II.¹ The grant recorded in these plates must be prior to the time of Pṛithivīpati II., because the Chōḷa king Parāntaka I. transferred to the latter the Bāṇa kingdom, which he had wrested from two Bāṇa chiefs.² The accession of Pṛithivīpati II. has to be placed before the 9th year of Parāntaka I., i.e. before about A.D. 909.³ Consequently, as pointed out by Dr. Fleet,⁴ Kṛishṇarāja, the friend of the Bāṇa king Vikramāditya II.,⁵ seems to have been the Rāshṭrakūṭa king Kṛishṇa II. (A.D. 888 and 911-12); and the Bāṇa king Vikramāditya, who is mentioned in the subjoined inscription as a contemporary of Vijaya-Nandivikramavarman in the 17th year of this king, may be identified with Vikramāditya I., the grandfather of that Vikramāditya II. who issued the Udayēndiram grant.

One of the three villages granted was Aimbūṇi (l. 6), apparently the modern Ammuṇḍi⁶ near Tiruvallam. The three villages were clubbed together into one village, which received the new name Viḍēlviḍugu-Vikkiramāditta-chaturvēdimaṅgalam (l. 9 ff. and 1. 20 ff.). The executor of the grant was Kāḍupaṭṭi-Tamiḻa-Pērarayaṉ (l. 15). The same title was borne by the executor of the Bāhūr plates of Vijaya-Nṛipatuṅgavarman. In the transcript of these plates, which is in my hands,⁷ he is called vīṭōlaiviṭukkakāṭupaṭṭittamiḻappērarayaṉ, which is evidently a mistake of the copyist for Viḍēlviḍugu- Kāḍupaṭṭi-Tamiḻa-Pērarayaṉ. This title and the surname of the village granted by the present inscription⁸ suggest that Viḍēlviḍugu, i.e. ‘the crashing thunderbolt,’ may have been a surname of Vijaya-Nandivikramavarman and of his son Vijaya-Nṛipatuṅgavarman.

Of great interest is the mention of persons who had to sing the Tiruppadiyam, i.e. the Dēvāram, in the temple (l. 32 f.). Hitherto the earliest known mention of the Dēvāram was in an inscription of Rājarāja I.⁹ The subjoined inscription proves that it was considered a holy book already in the 9th century A.D.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv03p0i0043.

Emmanuel Francis.

Summary: As stated in the introductory remarks to No. 43, the subjoined inscription was copied from an earlier stone inscription when the maṇḍapa of the temple was pulled down and re-erected. It is dated in the Śaka year 810 (in words, l. 4 f.) and in the time of a Bāṇa chief who is not mentioned by name, but only by his title Mahāvalivāṇarāja (l. 3 f.).

The inscription records that a Brāhmaṇa of Eṭṭukkūr near Kāvirippākkam (ll. 10 to 12) paid 25 kaḻañju of gold to the villagers of Vaṉṉipēḍu (ll. 5 and 19), who, in return, pledged themselves to supply oil to a lamp in the temple. Kāvirippākkam is the modern Kāvēripākkam,¹ and Vaṉṉipēḍu is the modern Vaṉṉivēḍu,² about a mile south of Wālājāpēṭ. At the time of the inscription Vaṉṉipēḍu belonged to Kārai-nāḍu, a subdivision of the district of Paḍuvūr-kōṭṭam (l. 5). Kārai-nāḍu owes its name to Kārai,³ a village on the north of Rāṇipēṭ.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv03p0i0044.

Emmanuel Francis.

Summary: Like the preceding inscription, this one is dated in the time of some Mahāvalivāṇarāya. As the alphabet looks decidedly more modern than that of Nos. 42 and 46 and resembles that of Nos. 47 and 48, it must be assumed that, like the two last-mentioned inscriptions, this one is a copy, which was prepared when the central shrine was pulled down and rebuilt.

The inscription records that an inhabitant of Poṉpaḍukuṭṭam near Kachchippēḍu, i.e. Kāñchīpuram,¹ purchased some land from the inhabitants of Tiruvallam. The produce of the land had to be used for providing offerings and for feeding a lamp in the temple.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv03p0i0045.

Emmanuel Francis.

Summary: The alphabet of this inscription is Tamil and Grantha of an archaic type and resembles that of the rock inscription No. 42. It records a gift of gold for maintaining a lamp by the queen of Vāṇavidyādhara-Vāṇarāya. As will be shown below (p. 99), this king may be identified with Vikramāditya I., the sixth of the Bāṇa chiefs whose names are given in the Udayēndiram plates.¹ Nos. 47 and 48, which record grants by a queen of the same king, as well as Nos. 43 and 44, are copies of lost originals² and hence exhibit comparatively modern characters. The archaic alphabet of the subjoined inscription and the fact that it is engraved on a single stone, which does not form part of the temple itself, prove that it is an original record of the time of Vāṇavidyādhara. Evidently it owes its preservation to the accident that, when the central shrine and the maṇḍapa were rebuilt, the stone which bears it was utilised for the new pavement of the temple.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv03p0i0046.

Emmanuel Francis.

Summary: This inscription and No. 48 are written continuously, the first few words of No. 48 occupying the end of line 4 of No. 47. At the beginning of No. 47 it is stated that both inscriptions are copies of earlier stone inscriptions, and that these copies were made when the central shrine of the temple was pulled down. This is the reason why the alphabets of Nos. 47 and 48 are more developed than that of No. 46, though No. 46 records a grant by a queen of the same king as Nos. 47 and 48. In No. 47 she bears the title Vāṇamahādēvī, i.e. ‘the great queen of the Bāṇa (king).’ As the queen mentioned in No. 46, she is stated to have been the consort of the Bāṇa king Vāṇavidyādhara. She was the daughter of Pratipati-Araiyar, the son of Śivamahārāja-Perumāṉaḍigaḷ, who had the surnames Śrīnātha and Kokuṉi.¹ This word is a variant or a corruption of Koṅguṇi, the title of the Western Gaṅga kings,² and the name Pratipati is a corruption or, more probably, a misreading of the copyist for Pṛithvīpati. Hence I would identify Pratipati, the son of Śivamahārāja, with the Western Gaṅga king Pṛithivīpati I., who was the son of Śivamāra³ and the contemporary of the Rāshṭrakūṭa king Amōghavarsha I.⁴ and of the Gaṅga-Pallava king Vijaya-Nṛipatuṅgavikramavarman.⁵ The name of the residence of Śivamahārāja was Kuṇilapura according to No. 47, and Nipuṇilapura according to No. 48. Both forms of the word are clearly misreadings of the engraver for Kuvaḷālapura, the modern Kōlār, which was the traditional capital of the Gaṅga family.⁶

The Udayēndiram plates of Vikramāditya II. mention a Bāṇa chief named Bāṇavidyādhara. This person must be distinct from the Vāṇavidyādhara of the subjoined inscription, because he stood two generations before Vikramāditya I., the contemporary of Vijaya-Nandivikramavarman⁷ and consequently of Amōghavarsha I.,⁸ while Vāṇavidyādhara was the son-in-law of Pṛithivīpati I., another contemporary of Amōghavarsha I. An inscription at Gūlgānpode opens with a Sanskrit verse which attributes to the Bāṇa king Vikramāditya-Jayamēru the surname of Bāṇavidyādhara.⁹ Dr. Fleet¹⁰ proposes to identify this Vikramāditya with the Vikramāditya I. of the Udayēndiram plates and with the Vāṇavidyādhara of the subjoined inscription. This identification would suit the fact that Vāṇavidyādhara’s queen was the daughter of Pṛithivīpati I.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv03p0i0047.

Emmanuel Francis.

Summary: As stated in the introductory remarks to No. 47, the subjoined inscription was copied from an earlier stone inscription when the central shrine of the temple was pulled down. It records the gift of a lamp by the same queen as No. 47, who was the consort of the Bāṇa king Vāṇavidyādhara and the daughter of Pratipati-Araiyar (i.e. the Western Gaṅga king Pṛithivīpati I.), the son of Śivamahārāja. From the subjoined inscription we learn that her actual name was Kundavvai.¹

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv03p0i0048.

Emmanuel Francis.

Summary: This inscription belongs to the 7th year of the reign of Rājarāja-Kēsarivarman, i.e. of the Chōḷa king Rājarāja I. It contains a date which admits of astronomical calculation, and which has been repeatedly discussed since its discovery in 1890.¹ Professor Kielhorn has shown that it corresponds to the 26th September A.D. 991.²

The inscription records a visit to the temple by a certain Madurāntakaṉ-Kaṇḍarādittaṉār, who caused one thousand jars of water to be poured over the god. When he had finished his worship, he observed that the offerings in the temple had been reduced to a minimum and that the temple lamps were only feebly burning. He called for the authorities of the temple and of the village and asked them for a detailed statement of the temple revenue and expenditure.

Here unfortunately the inscription is built in. But from the preserved portion it is evident that Madurāntakaṉ-Kaṇḍarādittaṉār, i.e. Gaṇḍarāditya, the son of Madhurāntaka, must have been a person of high standing and influence. He cannot be identical with the Chōḷa king Gaṇḍarādityavarman, because the latter had died before the reign of Ariṁjaya, the grandfather of Rājarāja I.³ Perhaps he was an (otherwise unknown) son of Madhurāntaka, the son of Gaṇḍarādityavarman and immediate predecessor of Rājarāja I.⁴

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv03p0i0049.

Emmanuel Francis.

Summary: This inscription is dated in the same year of the reign of Rājarāja I. as No. 49. It records that a Brāhmaṇa set up an image of the goddess and granted a lamp to the temple. He also purchased 1,700 kuḻi of land from the inhabitants of the village of Mandiram in Tūñāḍu and made it over to the temple authorities, who had to feed the lamp and to supply offerings from the produce of the land.

Tūñāḍu, to which Mandiram belonged, was the name of the country round Mēlpāḍi.¹ Mandiram had the surname Jayamēru-Śrīkaraṇamaṅgalam (ll. 2 and 15 f.), which seems to be derived from Jayamēru, one of the surnames of the Bāṇa king Vikramāditya I.²

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv03p0i0050.

Emmanuel Francis.

Summary: This inscription is dated in the 16th year of the reign of the Chōḷa king Rājarāja I. (l. 2) and records that the citizens of Vāṇapuram (ll. 2 and 6), i.e. Tiruvallam,¹ sold 700 kuḻi of land to Śaṁkaradēva, the son of Tiruvaiyaṉ (ll. 5 and 6), who granted it to the temple of Tiruvaiya-Īśvara (l. 6). This temple was situated on the south of the Bilvanāthēśvara temple and was evidently named after Tiruvaiyaṉ, the father of the donor. Tiruvaiyaṉ seems to have claimed descent from the Western Gaṅga kings. For, to his name are prefixed the name and the epithets of Śivamahārāja (l. 4 f.), as we have found them in Nos. 47 and 48. As these epithets are spelt with almost exactly the same mistakes as in No. 48,² I believe that the donor copied them from that very inscription, which he found engraved on the temple.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv03p0i0051.

Emmanuel Francis.

Summary: This inscription is dated in the 20th year of the reign of the Chōḷa king Rājarāja I. and records the gift of a lamp by Naṉṉamaraiyar or Naṉṉamaṉ,¹ the son of Tukkarai. The donor belonged to the Vaidumba family and ruled over Iṅgallūr-nāḍu,² a district of Mahārājapāḍi.

The seven thousand (villages) of Mārājavāḍi, the chief town of which seems to have been Vallūru, are mentioned in an inscription of Rājādhirāja at Miṇḍigal in the Kōlār district (No. 279 of 1895); Mārāyapāḍi occurs in an inscription of Pārthivēndravarman at Takkōlam in the North Arcot district (No. 14 of 1897); and a copper-plate inscription of Kṛishṇarāya of Vijayanagara mentions some villages of the Mārjavāḍa-rājya, which are in the modern Cuddapah district.³ Consequently, Vallūru has to be identified with the present village of Vallūru in the same district.⁴ The Vaidumba king was defeated by the Chōḷa kings Parāntaka I.⁵ and Vīrarājēndra I.;⁶ and Vinayamahādēvī, the mother of the Eastern Gaṅga king Vajrahasta III., belonged to the Vaidumba family.⁷

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv03p0i0052.

Emmanuel Francis.

Summary: This inscription consists of 21 lines and is dated in the 3rd year of the reign of Parakēsarivarman, alias Rājēndra-Chōḷadēva (I.). It records that the inhabitants of Vāṇapuram (ll. 9, 16 and 18), i.e. Tiruvallam,¹ sold 1,000 kuḻi of land to Sōmanātha (ll. 6, 16, 18 and 20), (the son of) Śaṁkaradēva (l. 5 f.), whose name has been already met with in an inscription of Rājarāja I. (No. 51). The same epithets, which precede the name of Śaṁkaradēva’s father Tiruvaiyaṉ in No. 51, are here prefixed to the name of Śaṁkaradēva (ll. 2 to 5), with nearly the same mistakes in spelling.² A further allusion to Sōmanātha’s descent from the Western Gaṅgas is contained in Gaṅgādēvimaṇali (l. 11), the name which he bestwed on the land purchased by him. Besides, Śaṁkaradēva and Sōmanātha claim to be connected with the Vaidumba family³ (l. 5).

I do not consider it worth while to publish the text of the second half of line 17 and of lines 18 to 21, which record that Sōmanātha assigned the land “to the Mahādēva temple of Tiru(vai)ya-Īśvara, which the members of our family have caused to be built on the southern side of the temple of Tiruvallam-uḍaiyār”⁴ (l. 18 f.), i.e. of the Bilvanāthēśvara temple, and that he granted 96 sheep for the maintenance of a lamp in the same temple (l. 20 f.). The temple of Tiruvaiya-Īśvara has been already mentioned in No. 51.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv03p0i0053.

Emmanuel Francis.

Summary: This inscription is dated in the 4th year of the reign of Rājēndra-Chōḷa I. Īrāyiravaṉ Pallavayaṉ (l. 4 f.), an officer of his who is known from several other inscriptions,¹ had built a shrine which he called Rājarājēśvara² (l. 11 f. and l. 16 f.), and which is apparently identical with the shrine on which the inscription is engraved. For maintaining two lamps in this shrine, he purchased for 50 kāśu from the inhabitants of Tiruvallam a piece of land which measured 2,000 kuḻi, and which received the name Araiśūr-vāḍagai (l. 15 f.) with an allusion to his native village of Araiśūr (l. 3 f.).

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv03p0i0054.

Emmanuel Francis.

Summary: This inscription is dated in the 3rd year of the reign of the Chōḷa king Rājēndra (l. 4) and refers to the conquest of Raṭṭa-pāḍi (l. 1), the setting-up of a pillar of victory at Kollāpuram (l. 2), and the defeat of Āhavamalla at Koppam (l. 3).¹ It records that the temple authorities received 25 kaḻañju of gold from an inhabitant of Aimbūṇi,² under the condition that the interest should be applied for the feeding of a learned Brāhmaṇa and other purposes. The end of the inscription is lost.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv03p0i0055.

Emmanuel Francis.

Summary: This inscription is incomplete. Of the five lines which are preserved I am publishing only the two first ones. It is dated in the 2nd year of the reign of Rājakēsarivarman, alias Rājamahēndradēva, and records that a military officer purchased 800 kuḻi (l. 4) of land from the inhabitants of Tiruvallam and granted them to the temple.

On page 32 above it has been stated that the Kaliṅgattu-Paraṇi and Vikkirama-Śōḻaṉ-Ulā mention two Chōḷa kings who have not yet been identified. The first of them reigned between Rājēndra and Vīrarājēndra I., and the second between Vīrarājēndra I. and Kulōttuṅga-Chōḷa I. In the introductory remarks to No. 57 it will be shown that the second king is identical with Parakēsarivarman, alias Adhirājēndradēva. Hence the only king who remains to be identified is the successor of Rājēndra and predecessor of Vīrarājēndra I. He may be identified provisionally with Rājakēsarivarman, alias Rājamahēndradēva, to whose 2nd year the subjoined inscription belongs. In favour of this identification it may be mentioned that the subjoined inscription praises him for guiding the goddess of the earth on the path of Manu, while the Kaliṅgattu-Paraṇi (viii. 28) speaks of “the Chōḷa who dispensed justice three or four times better than the ancient Manu,”¹ and that an inscription of the 9th year of Rājēndra mentions among the boundaries of a village “the road of Rājamahēndra.”² Perhaps Rājamahēndra was the co-regent of Rājēndra.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv03p0i0056.

Emmanuel Francis.

Summary: This inscription is dated on the 200th day of the 3rd year of the reign of Parakēsarivarman, alias A(dhi)rājēndradēva (l. 4 f.). Two royal officers met at Kāñchipuram (l. 7) and called for the accounts of the villages which belonged to the Tiruvallam temple. One of the two decided that the revenue from the villages of Kukkaṉūr¹ in Tūy-nāḍu² (l. 12) and Mandiram³ in the same nāḍu (l. 13) should be assigned to the temple for expenses not previously provided for. A larger committee then assembled and made allotments from this revenue for various heads of the temple expenditure.

In line 11 it is stated that, before the time of this inscription, the income of the temple had been regulated in the 8th year of the reign of “the emperor Vīrarājēndradēva.” Consequently Adhirājēndra must have reigned later than Vīrarājēndra I. Among the kings who are mentioned in the Vikkirama-Śōḻaṉ-Ulā after Vīrarājēndra I., the only one who has not yet been traced in inscriptions is the immediate successor of Vīrarājēndra I. and predecessor of Kulōttuṅga-Chōḷa I.⁴ This king may be identified provisionally with Parakēsarivarman, alias Adhirājēndradēva. If the account in the Vikramāṅkadēvacharita can be trusted, he would have been the son of Vīrarājēndra I. and the brother-in-law of Vikramāditya VI.⁵

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv03p0i0057.

Emmanuel Francis.

Summary: This inscription is dated in the 26th year of the reign of Rājakēsarivarman, alias Kulōttuṅga-Chōḷadēva (I.), and mentions, in addition to the conquests recorded in Nos. 77 and 78 of Vol. II., the defeat of Vikkalaṉ and Śiṅgaṇaṉ, i.e. the two Western Chālukya kings Vikramāditya VI. and Jayasiṁha III.¹ It states that a lamp was granted to the temple by a native of Kalavai in Śeṅguṉṟa-nāḍu, a subdivision of Palakuṉṟa-kōṭṭam. Kalavai is a village in the Arcot tāluka,² and Śeṅguṉṟa-nāḍu seems to be named after Śeṅguṇam in the Pōlūr tāluka of the North Arcot district.³

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv03p0i0058.

Emmanuel Francis.

Summary: This inscription is dated in the 23rd year of the reign of Kulōttuṅga-Chōḷadēva and records the gift of a lamp by a Gaṅga chief whose name is not quite distinct, for the benefit of his daughter who was the consort of prince Vīra-Chōḷadēva. The sheep, which were, as usual, given along with the lamp, were made over to two persons (l. 7) whose names occur also in the preceding inscription of Kulōttuṅga I. (No. 58, l. 4). This circumstance enables us to identify Kulōttuṅga-Chōḷadēva (l. 1) with Kulōttuṅga I. and prince Vīra-Chōḷadēva (l. 4) with Vīra-Chōḍa, the son of Kulōttuṅga I. and viceroy of Vēṅgī.¹

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv03p0i0059.

Emmanuel Francis.

Summary: This inscription records that certain income was assigned to the temple by Śeṅgēṇi Miṇḍaṉ Attimallaṉ Śambuvarāyaṉ in the 8th year of the reign of Kulōttuṅga- Chōḷadēva. As another member of the Śeṅgēṇi family is mentioned in inscriptions of Rājarāja III.,¹ it may be assumed that the king referred to in Vol. I. No. 132, and Vol. III. Nos. 60 and 61, is Kulōttuṅga-Chōḷa III., the predecessor of Rājarāja III.²

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv03p0i0060.

Dorotea Operato.

Summary: Vikramachōḻa II. Year 17+1: A.D. 1291.

Damaged and incomplete. Seems to record a grant for worship and repairs in the temple of Aviṉāsi Āḷuḍaiyār at Tiruppukkoḷiyūr by the three classes of people residing in Aṉṉadāṉasivapuri alias Veḷḷalūr in Pērūr-nāḍu.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv36p0i0142.

Emmanuel Francis.

Summary: This inscription is dated in the 11th year of the reign of Kulōttuṅga-Chōḷadēva (III.)¹ and records that certain income was assigned to the temple by the same Śeṅgēṇi chief who is mentioned in No. 132 of Vol. I.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv03p0i0061.

Emmanuel Francis.

Summary: This inscription is dated in the (3)4th year of the reign of Kulōttuṅga-Chōḷadēva and records the gift of two lamps by Ariyapiḷḷai,¹ the queen of Amarābharaṇa-Śīyagaṅga. An inscription in the Ēkāmranātha temple at Kāñchipuram (No. 10 of 1893) mentions the same chief as “the supreme lord of Kuvaḷālapura (i.e. Kōlār), he who was born from the Gaṅga family, Śīyagaṅgaṉ Amarābharaṇaṉ, alias Tiruvēgambamuḍaiyāṉ,”² and is dated in the 27th year of the reign of Kulōttuṅga-Chōḷa III.³

According to its preface, the famous Tamil Grammar Naṉṉūl was composed by Pavaṇandi (i.e. Bhavanandin) at the order of Śīyagaṅgaṉ Amarābharaṇaṉ. The Ēkāmranātha inscription proves that Bhavanandin’s patron was a vassal of Kulōttuṅga III.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv03p0i0062.

Emmanuel Francis.

Summary: Ballāḷa III. Undated. (A.D. 1291-1342.)

Unfinished and mentions a long list of titles of the king. Lord of Tuvarāpati, the hero of mountain fort, the destroyer of the Makara kingdom, the restorer of the Chōḻa kingdom, the peace maker of the Pāṇḍyas and the destroyer of Kāḍavakula are some of the titles listed.

Published in E.C. (n), Vol. IV, No. Kol. 96.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv36p0i0002.

Dorotea Operato.

Summary: Rājarāja III. Year 16+1: A.D. 1233.

Registers the resolution of the assembly of Nālūr alias Vānavaṇmādēvi-chaturvēdimaṅgalam not to engage certain persons for doing the temple services. It further declared that those persons who act against the resolution are enemies of the village (grāmadrōhin).

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv36p0i0332.

Emmanuel Francis.

Summary: The subjoined inscription records a remission of taxes by Aḻagiya-Pallavaṉ. This chief bore the same surname as Aḻagiya-Śōḻaṉ, a feudatory of Rājarāja III.,¹ and accordingly seems to have been a member of the Śeṅgēṇi family.² The inscription refers to the 3rd year of the reign of Vijaya-Gaṇḍagōpāladēva. Three inscriptions at Kāñchipuram are dated in the Śaka year 1187 and in the 15th and 16th years of Tribhuvanachakravartin Vijaya-Gaṇḍagōpāladēva,³ who is perhaps identical with the former king.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv03p0i0063.

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: King: Tribhuvanachakravartin Jaṭilavarman Parākrama Pāṇḍyadēva Year 30: Tai 9 śu. di. 13 Wednesday, Tiruvādirai = 1452 A.D. January 5.

This records an agreement by the ūravargaḷ and the nāṭṭavargaḷ to provide for the worship of the god Viśvanātha at the temple in Teṉkāśi, in Teṉvāri-nāḍu, half koṭṭai per mā for the standing crops in the nāḍus, i.e. Teṉvāri-nāḍu, Vaḍavāri-nāḍu, and Kuṟṟiḷamai-nāḍu and they agreed to supply the same.

The accountant of the nāḍu figures as the signatory of the record.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv38p0i0012.

Renato Dávalos, Emmanuel Francis.

Summary: King: Kulōttuṅga I. Year 2: 1072 A.D.

It begins with the meykīrtti of the ruler, tirumaṉṉi-viḷaṅgu. It records that Rājarājan Paranirupa Rākshasa alias Vīrachōḷa Iḷaṅgovēḷār, a resident of Naḍār in Tiraimūr-nāḍu in Uyyakoṇḍār-vaḷanāḍu (a sub-division) of Chōḻa-maṇḍalam deposited two hundred and forty aṉṟāḍu-naṟkāśu for the anointment ceremony of the god Kārāṇaiviṭaṅkadēvar of Tiruvoṟṟiyūr.

The inscription further states that the sabhai of Siṅgavishṇu-chaturvēdimaṅgalam received sixty kāśu from the temple authorities (Ādichaṇḍēśvara), of the temple and sold 6000 kuḻi of land (3 vēli), to the temple.

The ūrār of Ambilvāyil received forty kāśu and sold 4000 kuḻi (2 vēli).

The ūrār of Igaṇaiyūr received sixty kāśu and sold 6000 kuḻi (3 vēli).

The ūrār of Vēḻsāṟu sold 4000 kuḻi (2 vēli) of land after the receipt of forty kāśu.

The ūrār of Piraiyappākkam received forty kāśu and sold 4000 kuḻi (2 vēli) to the temple.

It is also stated that these 24,000 kuḻi of land ie. 12 vēli was purchased with all its appurtenances from the above four villages after remitting both the price-money and tax-money and the local assemblies agreed to pay taxes such as pañchavāram, vēlikkāśu, nīrvilai and other taxes.

Further it is also recorded that the produce of the land 176 kalam of paddy was to be apportioned for providing various rituals and services such as anointment ceremony of the deity, feeding the devotees, maintenance of cows and calves, supplying of flowers and oil.

It is also mentioned that provisions were also made for the livelihood of temple personnel, ie. priests, singers, the persons who expound grammar and śaivasūtra, the temple supervisors, watch and ward, the astrologer, the persons who recite Śivadharamma and tiruppadiyam, palanquin-bearers, cooks, carpenters, who maintained temple cars, goldsmiths and other persons who render miscellaneous services.

It is also mentioned that, Śēvūrch-chēvuḻāṉ a (residents) of Pagavūr-nāḍu in Īśūr-kōṭṭam were to carry out these arrangements under the orders of Śrīmāhēśvaras.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv38p0i0131.

DHARMA team.

Summary: King: Rājēndrachōḷa I Year 29: 1041 A.D.

It begins with the mēykkīrtti of the ruler, Tirumaṉṉi-vaḷara.

Records that Nakkaṉ Kōdai alias Kāñchīpuranaṅgai, who is described as the daughter of the god of the temple of Tiruvēgambam-uḍaiya-Mahādēvar i.e., a dancing girl of the above temple at Kāñchīpuram, a nagaram in Eyiṟ-kōṭṭam (a subdivision) of Jayaṅkoṇḍachōḻa-maṇḍalam deposited gold (amount not specified) with the ūrār of Igaṇaiyūr, a dēvadāna village of the temple of Tiruvoṟṟiyūr for providing food offerings every year on the occasion of pudiyidu (fresh harvest) to the temple of Tiruvoṟṟiyūr. The ūrār agreed to measure out 25 kalam of paddy as interest every year, which was to be utilized for providing food offerings to the deities, Kārāṇaiviṭaṅka-dēvar, Kshētrapāladēvar, Sūryadēvar, Ariñjīśvaram-uḍaiyār, Kampēśvaram-uḍaiyār, Duṟgaiyār and Aṇukkappiḷḷaiyār. Provision was also made to provide for the maintenance of various personnel i.e., persons who recite tiruppadiyam, Sāmavēda, stōtram, mēykīrtti and Śivadharma. And also for persons who were to bring water for bathing the deity, persons who supply various items required for worship, dancing girls and others.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv38p0i0139.

Emmanuel Francis.

Summary: King: Jaṭilavarman alias Tribhuvanachchakravattigaḷ Parākrama Pāṇḍyadēva Year 31+6 Mithuna 16; ba. di. 10 Wednesday, Anisha = 1459 A.D. June 13.

Fragmentary. Contains only the date portion and Visvanāthan temple. Other details are lost.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv38p0i0013A.

Emmanuel Francis.

Summary: King: Jaṭilavarman Tribhuvanachakravartin Parākrama Pāṇḍyadēva Year 39+8 Mithuna 23; ba. di. 10 Wednesday Śōdi = 1461 A.D. June 3.

This inscription records the construction of the Viśvanātha temple and its complexes, such as garbhagṛiha, ardhamaṇḍapā, iḍai-nāḻigai and sōpānam i.e. from bottom to top (upānādi-stūpi-pariyaṉtham), at Teṉkāśi (Dakshiṇa-kāśi) north of Chitra-nadi in Teṉvāri-nāḍu. Besides it also records the usual festivals, the commencement of the construction of the above complexes and the daily offerings to be made in the temple.

This record also fixes certain rates and collection of taxes on various services such as ferry-service, plough-service, and taxes from the graded lands at the rate of half a koṭṭai per mā for crop, salt quarters, road taxes levied at the rate of one mā and kāṇi per annum and taxes on cattle, commencing from the 30th year. The amount thus accrued from the above collections were added to the deposit (mudal) for the up keep of the temple.

One Kiḍārattūr-uḍaiyāṉ, figures as the signatory of this record.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv38p0i0013.

Emmanuel Francis.

Summary: King: Jaṭilavarman alias Tribhuvanachchakravattigaḷ Parākrama Pāṇḍyadēva Year 31+1, Mithuna 16; śu. di. 11, Friday Mṛigaśīrisha. = June 11, 1454 A.D.

This incomplete inscription records that the king constructed a shrine for the god, Viśvanāthaṉ at Dakshiṇa-kāśi (which is situated) on the bank of the river Chitra-nadi in Teṉvāri-nāḍu. He is said to have donated tax-free land for conducting daily offerings and worship. It is also mentioned that he on the occasion of his natal star Mṛigasīrisham, granted tax-free land shares (iṟaiyili-dēvadānam), and garden sites to six Śivabrāhmaṇas (Śivadhvājas). The names and gōtras of the donees are given. It is further stated that these six brāhmaṇas were to perform worship in a cycle of thirty days i.e., each of them were to perform worship Five days (per month).

The inscription then records that land shares were also allotted to five brāhmaṇas who were to render service pertaining to worship (dēvakarmma). They were also given similar grants of land and garden, sites, besides these they were also entitled to receive two nāḻi of rice. It is also stated that the singers of the sacred hymns (tiruppāṭṭu) were also given similar land grants.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv38p0i0014.

Renato Dávalos.

Summary: King: Kumāra Kampaṇṇa Year: Sādāraṇa, Aṟpasi, 24th day.

This incomplete inscription begins with the order of the ruler, Kumāra Kampaṇṇa. It records that various temple personnel, śrī-rudra, śrī māhēśvara, tāṉattār, and nāṭṭār and also the higher official Tuṇaiyirundān Nambi assembled at Vyakaraṇadānattirukāvaṇam at Tiruvoṟṟiyūr to settle the disputes, between the ishabat-taḷiyilār also called sokkat-taḷiyilār, and dēvaraḍiyār, pertaining to the order of precedance in the matter of discharging their services on various occasions and obtaining privileges and honour. It also records the regulation of various services to be discharged by them in the order of precedance i.e. ishabattaḷiyilār were to serve in the shrine of the god and dēvaraḍiyār in that of the goddess. Further the record stipulates that ishabattaḷiyilār were to perform dance, agamāṟkam and sindhu at the Nāyanār-tirumaṇḍapa while the dēvaraḍiyār were to perform the same at Nāchchiyār-tirumaṇḍapa. The record also refers to certain dances and modes of singing and the recital of the Tiruppadiyam and Tiruvembāvai hymns and Tiruppallāṇḍu by the dēvaraḍiyār. The record also mentions the hymns Tiruchchāḻal (composed by saint Māṇikkavāsagar) were to be recited both by the ishabattaḷiyilār and dēvaraḍiyār in turn. This inscription also lays down the honour to be received by various groups of persons, vīraṇukkar, kaikkōḷar and muṭṭukkārar.

Tiruñānasambandan, a supervisory official (māhēśvarakkaṇkāṇi) and others figure as signatories.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv38p0i0195.

Emmanuel Francis.

Summary: King: Parākrama Pāṇḍya Year 31+8 Mīna 23, śu. di. 10, Wednesday, Sōdi = 1461 A.D. Other details are irregular.

This inscription records the construction of Vīśvanātha temple and its other complexes from bottom to top (upānādhi-sthūpi-pariyaṉtham) such as garbha-grihā, ardhamaṇḍapa (iḍai-nāḻigai) and sōpānam at Teṉkāsi (Dakshiṇa Kāśi) north of Chitrānadi in Teṉvāri-nāḍu. It is also refers to the performance of temples services, processions and festivals. In order to meet the expenditure for above functions, the temple was given tax free gift of land at Vidaraṇavinōda-vaḷanāḍu after excluding two pieces of dēvadāna lands owned by Aḻagiya-Sokkaṉār temple and Nachchāḍaitavirtt-aruḷiya nāyaṉār temple. One Kiḍarattūr-uḍaiyāṉ figures as a signatory of this record.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv38p0i0001.

DHARMA team.

Summary: King: ⎯⎯ Year: 11th century A.D.

This inscription contains two portions i.e., Sanskrit and Tamil.

The first portion eulogises the nānādēśi guild of merchants and states that they were praised by 500 vīra-śāsanas, glorifying their deeds, i.e. were virtuous protectors of the vīra-vaḷañjika. It further states that they were born of Vāśudēva, Kaṇḍaḻi and Vīrabhadra, were the devotees of Bhaṭṭāraki and consisted of various sub-divisions, coming from the 1000 [districts] of the four quarters, the 18 towns, the 32 Veḷapuram and the 64 ghaṭika-sthāna ie, seṭṭis, seṭṭiputras, kavares, kaṇḍaḻis, bhadrakas, gāvuṇḍa-svamins, śiṅgam, sirupuli, valattukkai, vāriyaṉ and others. These nanadēsis met at Mayilāṟpu and decided to convert Kāṭṭūr which was originally Ayyapuḻal into Vīrapaṭṭiṉa and thus exempted its inhabitants of all communal contributions, entitling them to receive what they used to get till then. They resolved also that, hence forward the town was not to be inhabited by such members of mercantile classes. 1. as demanding taxes or tolls by harassing the people with drawn-swords or by capturing them. 2. as deliberately deprived people of their food or otherwise afflicted them. They also declared that those who offended against this decision were placed outside the Vaḷañjiya- community.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv38p0i0256.

Emmanuel Francis.

Summary: King: Parākrama Pāṇḍya Year 31+7 siṁha 25, ba. di. 10, Friday, Anisha = irregular.

The inscription records the gift of land in the village, Ilañjai in Teṉ-vāri-nāḍu made tax-free to the Viśvaṉātha temple in Teṉ-kāsi (Dakshiṇa-kāsi). The gift was made to the tāṉattār of the temple. It also describes the boundaries of the above land. One Kiḍārattūr-uḍaiyāṉ figures as a signatory of this record.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv38p0i0002.

Emmanuel Francis.

Summary: King: Parākrama Pāṇḍya Year 31+9, Kanni 1, ba. di. 10 Sunday, Tiruvādirai = Sep. 19, 1462 A.D. However, the star was Magha.

This records the construction of temple complexes from base to finial (upāṉādi-sthūpi-pariyaṉtam) such as garba-griha, ardhamaṇḍapā, mahāmaṇḍapā, and sōpānam. It also refers to the temple services, processions and festivals and in order to meet the expenditure for the above services the temple was donated the village of Kāśikkuvāyttanallūr, as dēvadāna. The gift took effect from the 41st regnal year of the king Parākrama Pāṇḍya.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv38p0i0003.

Emmanuel Francis.

Summary: King: Kulōttuṅga I Year 40: 1110 A.D.

This inscription records the origin of the iḍaṅgai class, as described by themselves. It is said that inorder to destroy the demons (who disturbed) his sacrifices sage Kāśyapa made them (ie, the iḍangai group) to appear from the fire pit. Accordingly they protected the sacrifices. Now it is stated that Chakravartin Arindama honoured the learned sages by carrying them in a chariot and led them to a agarm newly established by him. On this occasion they (ie., the iḍangai class) were made to take their seats at the backside of the car and to carry the slippers and umbrellas of those sages. Eventually, with these brāhamaṇa sages they were also made to settle down in the villages of Tiruveḷḷarai, Pāchchil, Tiruvāśi, Tiruppiḍavūr, Ūṟṟattūr and Kāraikkāḍu of Seṉṉivala-kūṟṟam. They received the generic class name Iḍaṅgai because the sages (while they got down their cars) were supported by them on their left side. The ancestors of their sect had lost everything they had in jungles and bushes and were ignorant of their origin. Having now learnt about their origin the members of 98 sects of the Iḍaṅgai class entered into a compact, in the 40th year of the king, and promised to behave like the sons of the same mother and share what good or evil might befall on any one of them.

If anything derogatory happens to the Iḍaṅgai class, they would jointly assert their rights. It is also recorded that during the congregational meetings of the Iḍaṅgai, insignia like horns, bugle and parasol must be displayed. In order to facilitate identification all were instructed to wear their distinguishing symbols, viz., the feather of crane and the loose-hanging hair. The horn and the conch-shell were to be sounded in front of them and bugle blown. Those who acted in contravention to these rules were to be treated as enemies. One Tirunallūr-uḍaiyāṉ Iḷaiyakōyil Tiruchchiṟṟambalam-uḍaiyān wrote the document at the order of five nāṭṭar.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv38p0i0489.

Emmanuel Francis.

Summary: King: Parākrama Pāṇḍya Year 2+23 = 1447 A.D.

The inscription begins with the meykīrtti, Pūmiśai vaṉitani etc, of the king Parākrama Pāṇḍya and his construction of big temple for the (god) Viśvanātha at Teṉkāśi. It also records the performance of daily worship, food-offering (amudhu-sāttupāḍi) garland, anointment, headcloth (parivaṭṭam), to burn a lamp and special worship of the deity. The record further stipulates the performance of processions and festivals and in order to meet the expenditure for the above services, the king donated dēvadāna lands at Tenvāri-nāḍu, Parākramapāṇḍyanallūr, and Vīrapāṇḍyanallūr.

The record excludes the lands given as dēvadāna of Tirukutrālamuḍaiya-nāyanār temple in Pārakramapāṇḍyanallūr and other tiruviḍaiyāṭṭam lands of different temples. The highway (peru-vaḻi) which goes from Tāraṇi to Tañjāvur is also mentioned in the record.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv38p0i0004.

Emmanuel Francis.

Summary: King: Parākrama Pāṇḍya. Year 28, Vṛischika 4, ba. di. 2, Sunday, Mṛigaśīrisha 21st November 1450 A.D. However, the star was Ārudra.

This records a gift of 28 mā of land by the Pāṇḍya king on the day of his asterism, mṛigasīrsha and records the institution of special service called Parākramapāṇḍyan-saṉdhi and provision made for food offerings (amudhu-sāttūpāḍi) daily worship, garland and head cloth (tirupari-vaṭṭam) to the god of the Viśvanātha temple at Teṉkāśi in Teṉvāri-nāḍu. The land was entrusted to the tāṉattār temple for carrying out the charity.

One Kiḍārattūr-uḍaiyāṉ figures as signatory of the record.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv38p0i0005.

Emmanuel Francis.

Summary: King: Parākrama Pāṇḍya Year 31+1, Kaṟkaṭaka 21, śu. di. 14, Thursday, uttirāḍam = 1454 A.D. Other details are irregular.

It records an agreement relating to the tax-free gift of land as dēvadāna to the tāṉattār of the Viśvanātha temple in Teṉkāśi in Teṉvāri-nāḍu from the 32nd regnal year of the king, Parākrama pāṇḍya, in the two villages Paimpoḻiṟpapaṟṟu and the other in Vaḍavāri-nāḍu.

Engraved in continuation of this record, another inscription which is totally different in contents, enumerates the gift of cows by different individuals (name given) in deference with an agreement (ōlai-piḍipāḍāga). One Kiḍārattūr uḍaiyān figures as the signatory as usual.

Language: Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv38p0i0006.