Texts
Texts database last updated .
This interface allows you to look for texts in the DHARMA collection. The search form below can be used for filtering results. Matching is case-insensitive, does not take diacritics into account, and looks for substrings instead of terms. For instance, the query edit matches "edition" or "meditation". To look for a phrase, surround it with double quotes, as in "old javanese". Searching for strings that contain less than three characters is not possible.
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Documents 1101–1150 of 1795 matching.
Emmanuel Francis.
Summary: Madiraikoṇḍa Rājakēsarivarman, in whose 5th year this record is dated, has been identified with Gaṇḍarāditya, the second son of Parāntaka I., on the supposition that he must have inherited the title Madiraikoṇḍa from his father who first bore it and that he should have been the immediate successor of Parāntaka I. on the Chōḷa throne—the eldest son Rājāditya having evidently died during the life-time of Parāntaka1 .
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0114.
Emmanuel Francis.
Summary: This inscription is also dated in the 5th year of the reign of Madiraikoṇḍa Rājakēsarivarman. It registers a gift of sheep for a lamp to the Śiva temple at Tiruvoṟṟiyūr. The donor was one of the nobles (perundaram) of Uḍaiyār śrī-Uttama-Chōḷa who is undoubtedly king Madhurāntaka Uttama-Chōḷa, the paternal uncle of Rājarāja I. A reasonable doubt may arise why Uttama-Chōḷa is given here the title of a ruling king and not that of a prince. It was perhaps because he was the chosen successor of Gaṇḍarāditya at the time. We know, however, that he actually came to the Chōḷa throne only after one or two other kings had reigned subsequent to his father’s death.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0115.
Emmanuel Francis.
Summary: This inscription is dated in the 17th year of Madiraikoṇḍa Rājakēsarivarman and registers a gift of 96 sheep for a lamp to the Vishṇu temple at Gōvindapāḍi in Valla-nāḍu, a subdivision of Dāmar (Dāmal)-kōṭṭam.
Gōvindavāḍi and Dāmal are villages in the Conjeeveram taluk of the Chingleput district. The former is quite close to Tirumālpuram in the Arkonam taluk of the North Arcot district and is identical with the Gōvindapāḍi of our inscription.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0117.
Emmanuel Francis.
Summary: This inscription is also dated in the 17th year of the same king and registers a lampgift to the temple mentioned in No. 117. The donors belonged to Kīḻmalai, Veṇkala-nāḍu and Tiruppāśūr. The last place is at a distance of 2 miles from Tiruvaḷḷūr, Chingleput district.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0118.
Emmanuel Francis.
Summary: This is again a record of Rājakēsarivarman dated in the 4th year and must be attributed to Parāntaka II, since it mentions the General Pirāntakaṉ Iruṅgōḷar alias Śiṟiyavēḷār.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0120.
Emmanuel Francis.
Summary: This incomplete record, dated in the 14th year of Rājakēsarivarman, registers gifts of money in īḻakkāśu made by Rājādichchi and Kuñjiramalli, the wife and daughter respectively of Śiṟiyavēḷāṉ, for burning lamps in the temple at Tirukkuḍittiṭṭai which was included in Amaninārāyaṇa-chaturvēdimaṅgalam. Śiṟiyavēḷāṉ is identical with Pirāntakaṉ Śiṟiyavēḷār, the General of the Chōḷa king Sundara-Chōḷa Parāntaka II.1 The king Rājakēsarivarman could not be identified. It is not impossible, however, that he is identical with Sundara-Chōḷa Parāntaka II.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0122.
Emmanuel Francis.
Summary: This record which is dated in the 16th year of Parakēsarivarman, registers a sale of land by the village assembly, for the maintenance of a lamp in the temple of Śiva at Tirukkarugāvūr. The inscription may be one of king Parakēsarivarman Uttama-Chōḷa on account of its high regnal year, if not one of Parakēsarivarman Parāntaka I.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0123.
Emmanuel Francis.
Summary: This inscription is dated in the 4th year of Parakēsarivarman and registers the gift of a lamp to the temple of Tirukkīḷ-kōṭṭam at Tirukkuḍamūkkil (i.e., the Nāgēsvara temple at Kumbhakōṇam). The astronomical details given in the record were verified by Diwan Bahadur L. D. Swamikkannu Pillai and found to be correct for Madhurāntaka Uttama-Chōḷa, the uncle of Rājarāja I. The date corresponds to Thursday, the 22nd April A. D. 9751 .
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0129.
Emmanuel Francis.
Summary: This is another record of Parakēsarivarman which supplies the astronomical details of week-day, month and nakshatra and enables us to fix the exact date of the record. Diwan Bahadur Swamikkannu Pillai has calculated and found the details to be correct for the eighth year of Parakēsarivarman Uttama-Chōḷa who ascended the throne in A.D. 969-70. The date corresponds to Thursday, the 30th January A.D. 979.1 Uḍaiyār-Gaṇḍarādittatteriñja-Kaikkōḷar2 must have been the name of a regiment called after king Gaṇḍarāditya, the father of Uttama-Chōḷa.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0131.
Emmanuel Francis.
Summary: This unfinished inscription is dated in the 8th year of Parakēsarivarman and registers a gift of [2]0 kaḻañju of gold for offerings to the god Kṛishṇa and his consort Rukmiṇī. The donor was Īrāyiraṉdēvi-Ammaṉār, the wife of ‘the lord who died on the back of an elephant’.
This is the earliest reference in South-Indian Inscriptions to the worship of Kṛishṇa and Rukmiṇī. By the clause ‘the lord who died on the back of an elephant’ we have probably to understand Prince Rājāditya who, in the large Leyden grant, is stated to have met with his death on the back of an elephant in an encounter with Kṛishṇarāja (i.e., the Rāshṭrakūṭa king Kṛishṇa III.)1 King Parakēsarivarman must, therefore, be identified with either Madhurāntaka Uttama-Chōḷa or with Āditya-Karikāla II.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0132.
Emmanuel Francis.
Summary: This inscription is built in at the right end by a modern structure raised in front of the Dakshiṇāmūrti shrine. Its importance consists in the Śaka and Kaliyuga dates which it supplies and thereby fixes the period of Uttama-Chōḷa’s rule.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0135.
Emmanuel Francis.
Summary: This fragmentary inscription is dated in the 10th year of Uttama-Chōḷa. Tirunallūr is identical with Nallūr, a village 5 miles south of Kumbhakōṇam. Māṉakkuṟai Vīranārāyaṇaṉār was evidently an officer of the king deputed to check the accounts of the temple of Tirunallūr.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0136.
Emmanuel Francis.
Summary: The importance of this inscription consists in the fact that it furnishes both the Kaliyuga year and the regnal year of king Uttama-Chōḷa and thus enables us to fix the year of accession of this sovereign. Since the 13th year of the king corresponded to Kali 4083 (= A. D. 981-82), it follows that he must have ascended the throne in A.D. 969-70. His latest year known so far is the 16th which brings the close of his reign down to the date of accession of his successor Rājarāja I. which has been calculated and found to be 985-6 A.D.
The name Siṁhavishṇu-chaturvēdimaṅgalam given to Kañjaṉūr shows that the conquest of the Chōḷa dominion by the Pallava king Siṁhavishṇu so specifically claimed for him in the Vēlūrpāḷaiyam plates,1 must evidently have been based on actual facts.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0138.
Emmanuel Francis.
Summary: The inscription is dated in the 14th year of Parakēsarivarman. It registers the gift of the produce of a certain field in Kaḷarikuṟichchi, for expenses in connexion with the fire oblations (agnikārya) in the temple at Tiruneḍuṅgaḷam in Kavira-nāḍu. The king is probably identical with Uttama-Chōḷa after whom Uttamaśōḻa-Brahmādhirāja mentioned in the inscription, was so called.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0140.
Emmanuel Francis.
Summary: This inscription which is dated in the 15th year of Parakēsarivarman Uttama-Chōḷa mentions Śeṉṉi-Yeṟipaḍaichchōḻaṉ Uttamaśōḻaṉ who was probably an officer of the king. The first part of the name suggests that this chief would have been connected with Śeṉṉi-yeṟi-paḍai, i.e., the warlike army of Śeṉṉi.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0143.
Emmanuel Francis.
Summary: The inscription is dated in the 16th year of king Parakēsarivarman alias Madhurāntakadēva Uttama-Chōḷa and states that the temple of Tirukkuraṅgāḍutuṟai (i.e., the modern Āḍutuṟai near Tiruviḍaimarudūr) was built of stone by the king’s mother Uḍaiyapirāṭṭiyār Mādēvaḍigaḷār alias Śembiyaṉmādēviyār and that certain documents of grants made to the god in former times having become old and damaged were now re-engraved on the walls of the newly-constructed temple.
The temple of Tirukkuraṅgāḍutuṟai is already mentioned in the Dēvāram and as such it should have been in existence in some form or other in the seventh century A. D. It is not unlikely, therefore, that prior to the construction of it in stone by the king’s mother there was, perhaps, a smaller stone structure1 with inscriptions (laksaṇha) on it. Consequently what is recorded here must refer to the renovation of the temple by the queen mother. In this connexion it may be noted that two inscriptions of the Pāṇḍya king Mārañjaḍaiyaṉ2 which are earlier in point of time than the present record and are also found on the temple walls, must have been copies of older grants.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0144.
Emmanuel Francis.
Summary: This inscription is dated in the 16th year of Parakēsarivarman Uttama-Chōḷa. It refers to a scrutiny of accounts of the temple of Tiruvoṟṟiyūr made in this year and registers the assignment of a gold salver to the temple by the headman of Eḻinūr in Puṟaṅgarambai-nāḍu. The district in which Puṟaṅgarambai-nāḍu was situated is not given; but we know from other records that it was in Arumoḻidēva-vaḷanāḍu also called Teṉ Kaḍuvāy1. The village of Eḻinūr mentioned in the record may be identified with Eḻalūr in the Tirutturaippūṇḍi taluk of the Tanjore district.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0145.
Emmanuel Francis.
Summary: This inscription is engraved below a group of sculptures reproduced on the accompanying plate. It states that, during the reign of Madhurāntaka dēva alias Uttama-Chōḷa, his mother Mādēvaḍigaḷār alias Śembiyaṉ-Mādēviyār caused to be built in the name of her husband Gaṇḍarādityadēva, a stone temple at Tirunallam, i.e., the modern Kōnērirājapuram, which is one of the ancient Śaivite places of worship mentioned in the Dēvāram. The inscription serves as a key to understand the sculptures below which it is engraved. The female figure kneeling down in a worshipping posture is queen Śembiyaṉ-Mādēviyār and the one close to the liṅga is Gaṇḍarāḍityadēva. The two figures behind the queen are her attendants. The name Ādityēśvara-Mahādēva which occurs in other inscriptions of Kōnērirājapuram indicates that it was derived from Gaṇḍarāditya.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0146.
Emmanuel Francis.
Summary: This inscription again is a label explaining an image; and is engraved above and on the sides of it.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0147.
Emmanuel Francis.
Summary: This inscription, which is fragmentary, registers the gift of a gold koḷgai set with gems, to the god at Tiruviśalūr. The place is mentioned in the Dēvāram. It is not known exactly what koḷgai means. Kombiṟ-koḷgai occurs in the Tanjore inscriptions as an ornament for the tusk of Gaṇapati. Perhaps koḷgai is the cover or mask which is generally put over the liṅga in Śiva temples.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0148.
Emmanuel Francis.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0151A.
Emmanuel Francis.
Summary: This and the next number together constitute one record of Parakēsarivarman who is identical with Madhurāntaka Uttama-Chōḷa. The object of the inscription is to register the grant of certain lands to the temple at Tirunallam in Veṇṇāḍu, which had been constructed of stone by queen Śembiyaṉ-Mādēviyār in the name of her husband Gaṇḍarāditya. Prior to the date of this record she is stated to have laid out a new flower-garden for the temple by purchasing lands from the assembly of Tirunallam and getting them exempted from payment of taxes and to have increased the original provision for feeding Brāhmaṇas in the temple. The king also granted in the 3rd year of his reign two vēli of land for the upkeep of the garden and in the sixth year a further 16 vēli for the expenses in connexion with the feeding of Brāhmaṇas (ll. 24 to 26).
In the 7th year and 240th day of his reign when the king was encamped at Pichchaṉkōyil, one of his executive officers named Parakēsari Mūvēndavēḷāṉ informed the former that the gift for feeding Brāhmaṇas was not sufficient and that a further gift of 12 vēli of land had to be made. This was done accordingly in the 7th year of reign (ll. 23 to 40). A detailed description of the boundary line of the two vēli and the 12 vēli of land respectively granted for the maintenance of the flower-garden and the feeding house is given in 47 lines (ll. 51 to 98). The privileges and exemptions granted in favour of these two lands occupy lines 99 to 115. With line 116 commences a new grant dated in the 8th year and 143rd day of the same king when he was encamped at Kāṟaikkāṭṭu Paṉaiyūr. The request now was for the regulation of the expenses for all the income derived from the dēvadāna lands of the Tirunallam temple. Accordingly, on the 151st day of the same year the king ordered that specified amounts of gold and paddy collected as tax on the dēvadāna lands of Tirunallam were to be deducted from the general revenue and that the number of Brāhmaṇas who were fed in the feeding house be raised from 25 to 40, the additional expense being met from the remaining balance under a certain item provided for in the old regulations.
This brings us to the end of No. 151 which is engraved on the last section of the south wall and the adjoining section on the east wall of the temple which itself faces west The two next sections on the east wall, two lines on the top of the north wall and a portion again of the east wall seem to contain the continuation. Consequently, on account of the irregular arrangement on the walls, this continuation is treated separately as No. 151A. It describes the regulated expenses referred to at the end of No. 151. As many as 4,151 kalam of paddy and lands, whose measurements are given in great detail, were provided for, in order to maintain the regular service in the temple, such as, the various dishes of oblations to the images, sandal paste, incense, lamps, the śrībali-ceremony held on the natal star Jyēshṭhā of queen Śembiyaṉ-Mādēviyār, feeding Brāhmaṇas, pay (with cost of clothing) of the worshipper, the festivals Mārgaḻi-Tiruvādirai and Vaigāśī-Viśāgam, the pay (with cost of clothing) of Brāhmaṇas who crushed sandal, the Brāhmaṇa servants who held the canopy (over the images) and rendered other necessary service, servants who picked up flowers and strung them, servants who swept the sacred temple and smeared it with cowdung, musicians, trumpeters, conch-blowers, watchmen of images, reciters of the Tiruppadiyam hymns, Brāhmaṇas who attended to the general management of the temple (kōvil-vāriyam), the temple accountant of the potter caste, the potter who supplied pots, the dyer (?) who dyed the sacred cloth (for the images), the Brāhmaṇa who carried the water from the Kāvērī for the sacred bath, the official auditor who checked the temple transactions under orders of the king, temple repairs, the monthly sacred baths and the ceremonies on eclipses, renewal of screens and canopies, the purificatory ceremony called Jalapavitra, annual renewal of sacred cloths, the astrologer who recited the astronomical changes every day and carried the calendar (nāḷōtai) with him, the pay (including cost of clothing) of the gardeners and of their assistants, the temple architect, the carpenter and the blacksmith, special worship for the images of Tripuravijaya, Vrishabhavāhana and Gaṇapati and the sacred bath with the five articles, viz., milk, curds, butter, sugar and honey. The extent of the houses occupied by the temple servants, hymners. priests, musicians, the temple manager and others, is also recorded.
The several officers of the king who legalised the grant by affixing their signatures, the immunities granted to and the privileges enjoyed by the donee, viz., the present Umāmahēśvara temple at Tirunallam, are of very great interest. The officers mentioned are the councillors (Karumam-ārāyum), revenue officers (Puṟavuvaṟi), officers (in charge) of revenue registers (Vaṟippottagam), revenue accountants (Vaṟippottaga-kaṇakku), revenue clerks (Variyiliḍu), Mugaveṭṭi1, Paṭṭōlai and the Chief Secretary (Ōlaināyagam). The privileges and immunities granted are almost the same as those mentioned in Vol. II, pp. 512 and 530 f. The scheme of the document was apparently a model on which the later grants recorded on the large Leyden copper-plates2 and other similar ones were drawn up.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0151.
Emmanuel Francis.
Summary: This record registers another transaction of the assembly with regard to certain lands of the Lord of Vṛindāvana (i.e., Kṛishṇa) in Uttaramēru-chaturvēdimaṅgalam in the 3rd year of Pārthivēndrādhipativarman, ‘who took the head of Pāṇḍya’.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0153.
Emmanuel Francis.
Summary: This inscription is dated in the 29th year of the reign of the Chōḷa king Rājarāja I. and opens with the usual historical introduction, where, however, this inscription and No. 16 read Taḍīga-pāḍi instead of Taḍigai-pāḍi or Taḍiya-vaḻi.1
The inscription records that the citizens of Mēṟpāḍi granted to the Aṟiñjigai-Īśvara temple 5, 136(1/2) kuḻi of land, which was bounded in the east by the river Nugā, and in the north by the Chōḷēndrasiṁhēśvara temple. Nugā is evidently the original name of the river Nīvā (or Poṉṉai), on the western bank of which Mēlpāḍi is situated, and Chōḷēndrasiṁhēśvara is the ancient designation of the Sōmanāthēśvara temple.2.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0015.
Emmanuel Francis.
Summary: This document records a gift of land made by certain Brāhmaṇas in the 3rd year of Pārthivendrādhipativarman for commenting upon, i.e., explaining, the science of grammar (Vyākaraṇa-śāstra).
In Tiruvoṟṟiyūr near Madras, a similar endowment was made during the time of king Kulōttuṅga III. for explaining the science of grammar and a hall called vyākaraṇamaṇḍapa was specially built for that purpose1 .
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0161.
Emmanuel Francis.
Summary: This is a record of the lands owned by the temple of Tirumāliruñjōlai at Uttaramēru-chaturvēdimaṅgalam, drawn up in the 3rd year of Pārthivēndrādhipativarman who took the head of Vīra-Pāṇḍya.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0163.
Emmanuel Francis.
Summary: This record is dated in the 3rd year of Pārthivēndravarman and registers a gift of money by the merchants for a sleeping cot presented by queen Arumoḻinaṅgai to the temple of Tiruvūral-Āḷvār. Mention has been made, in Nos. 49 and 52 of 1898 printed below, of Tribhuvana-Mahādēviyār, another queen of Pārthivēndra. Villavaṉ-Mādēviyār still another queen of his, is mentioned in No. 193 below.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0166.
Emmanuel Francis.
Summary: This inscription records that in the 4th year of king Pārthivēndrādhipativarman who took the head of the Pāṇḍya (king), a gift of land was made by a merchant for offerings to the image of Gaṇapati, in the temple of (the goddess) Kōnērinaṅgai at Kumaṇpāḍi, a hamlet of Uttaramēru-chaturvēdimaṅgalam.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0172.
Emmanuel Francis.
Summary: This record registers a gift of 96 sheep for burning a perpetual lamp near the goddess Durgā-Bhaṭāri in the temple of Tiruvūral-Āḻvār at Takkōlam in the 4th year of Pārthivēndravarman, by a native of Mārāyapāḍi. The latter territorial division also called Mahārājappāḍi or Mārjavāḍi comprised the eastern portion of the Kolar district and parts of the Cuddapah and Chittoor districts.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0173.
Emmanuel Francis.
Summary: This fragmentary record is of special interest as it is written in archaic Tamil characters. It refers to Kalikēsari-chaturvēdimaṅgalam, a dēvadāna village in Puḻaḷkōṭṭam, which may probably be the surname of Tirumullaivāyil where the inscription is found. The king Pārthivēndravarman mentioned here is also perhaps different from and earlier than the Pārthivēndrādhipativarman to whom the records of this group belong.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0174.
Emmanuel Francis.
Summary: This record supplies interesting information about a bond dealing with money transactions. It states that two brothers having lent money to the villagers of Mīyvaḻi Tāyaṉūr, in the fifth year of Pārthivēndravarman, received their dues back with interest but could not so endorse on the original document which was now lost. Hence they declared that the document, if it should ever come out, must be considered ‘a dead document,’ i.e., become null and void.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0175.
Emmanuel Francis.
Summary: This inscription registers a gift of 96 sheep by Kāḷi Naṅgai, a native of Mīyvaḻi-Tāyaṉūr, for burning a lamp in the temple of Mahādēva of Taṇakkamalai, in the 5th year of Pārthivēndravarman.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0176.
Emmanuel Francis.
Summary: This inscription records a gift of gold for burning a sacred lamp, in the 6th year of king Parakēsari Vēndrādivarman, by a resident of Talaiśayanapuram alias Taiyūr.
Vēndrādivarman is probably the same as Pārthivēndrādivarman. The adjunct Parakēsari shows that he was either a Chōḷa king or a Chōḷa subordinate. The title may further enable us to connect Pārthivēndrādivarman with Āditya (II.)-Karikāla, which is not very unlikely.
Talaisāyanam is the name of the Vishṇu temple at Mahābalipuram referred to in the Nālāyiraprabandham. Taiyūr is No. 52 on the Madras survey map of the Chingleput taluk, about 12 miles north-west of Mahābalipuram.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0180.
Emmanuel Francis.
Summary: In the 7th year of (the reign of) king Pārthivē[ndrādhipativarman] who took the head of the Pāṇḍya (king), the assembly of [Uttaramēru-cha]turvēdimaṅgalam declared some lands of the temple of Kurukshētra at that village tax-free, on receiving pūrvāchāram from a certain Ammāṭṭi Śiṟṟambalavaṉ of Perumpaṭṭaṉam in Paṭṭaṉa-nāḍu. The temple of Kurukshētra has been already referred to in No. 160 above.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0183.
Emmanuel Francis.
Summary: This record registers a gift of sheep for a lamp to the temple of Tiruvūṟal-Āḻvār by a certain Kumaraḍi-naṅgai in the 7th year of king Pārthivēndrādhipativarman.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0184.
Emmanuel Francis.
Summary: This inscription registers a gift of 93 sheep for burning a perpetual lamp in the temple of Varāhadēva at Tiruviḍavandai by a native of Talaiśayaṉapuram alias Taiyyūr, in the 8th year of king Pārthivēndrādivarman.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0185.
Emmanuel Francis.
Summary: Two residents of Talaiśayaṉapuram alias Taiyūr made a present of fifteen kaḻañju of gold to the image of Maṇavāḷapperumāḷ which they had caused to be cast, for the temple of Varāhasvāmin at Tiruviḍavandai (the modern Tiruvaḍandai). The assembly of the village received the money in the 8th year of king Rājamārāyar and agreed to pay an annual interest of 56 kāḍi of paddy on that amount.
Rājamārāyar who took the head of Vīra-Pāṇḍya could be no other than Pārthivēndravarman. No. 152 above, from Uttaramallūr, calls the same king Partma-Mahārāja who took the head of Vīra-Pāṇḍya.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0186.
Emmanuel Francis.
Summary: In the 9th year of king Pārthivēndravarman, the residents (ūrōm) of Aṇai-Akkaraippūdūr made tax-free certain lands which had been already dedicated to the śrīkōyil of Ādityadēva in that village, which was owned by Vaikhānasaṉ Kalinīkki-bhaṭṭa.
We have here the residents (ūrōm) taking the place of sabhaiyōm of other inscriptions. A technical distinction was perhaps made between these two bodies.1
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0187.
Emmanuel Francis.
Summary: This inscription is dated in the 9th year of Pārthivēndrādhipativarman and records a gift of land as taṇṇippaṭṭi1 by the residents of Kāṭṭūr to the ambalam constructed by Paṭṭaiyaṉār, the chief superintendent of the order of perundaram.2
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0188.
Emmanuel Francis.
Summary: It is recorded in this inscription that in the 9th year of king Pārthivendrādhipativarman, a certain Lōkamahārāya1 gave 90 sheep for a perpetual lamp to the temple of Lōkamahārāya-Tiruchchiṟṟambalattāḷvār at Maḻalaimaṅgalam in Maṇaiyir-kōṭṭam.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0189.
Emmanuel Francis.
Summary: This record belongs to the 10th year of Pārthivēndrādhi[pati]varman and registers a gift of 92 kaḻañju of gold for providing paddy for sacred offerings to the image of Kaligai-viṭaṅka in the temple of Tiruvūṟaldēva, by the donor mentioned in No. 184 above. The gold was received by the assembly of Rājamārttāṇḍachaturvēdimaṅgalam, a hamlet of Tiruvūṟalpuram (i.e., Takkōlam) in Maṇaiyir-kōṭṭam and fetched an interest of 92 kāḍi of paddy per year.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0190.
Emmanuel Francis.
Summary: This document records that the assembly of Veḷichchēri exempted taxes on a land granted for the sacred daily offering to the Saptamātṛis1 of this village, by a native of [Ma]ḻa-nāḍu in Śōḻa-nāḍu. The worship of the Seven Mothers and the designation of the priests who called themselves Mātṛiśivas deserve special attention.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0191.
Emmanuel Francis.
Summary: This inscription records a gift of 96 sheep for a lamp to the temple of the prosperous Gōvindapāḍi, made in the 10th year of Pārthivēndrādivarman, who took the head of Vīra-Pāṇḍya.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0192.
Emmanuel Francis.
Summary: This inscription records that in the 13th year of king Pārthivēndrādhipativarman, his queen Tribhuvana-Mahādēviyār gave 192 sheep for two perpetual lamps to be burnt in the shrine of Veḷḷaimūrtti-Perumānaḍigaḷ in the temple of Koṅgaraiyar at Uttaramēru-chaturvēdimaṅgalam. We know from the previous inscription that this Koṅgaraiyar built at Uttaramēru-chaturvēdimaṅgalam the Vishṇu temple named Śrīveli-Vishṇugṛiha.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0195.
Emmanuel Francis.
Summary: The inscription states that in the 13th year of king Pārthivēndrādivarman, Śiṅgaḷa Vīranāraṇaṉ, a native of the Chōḷa country, made a gift of 90 sheep for burning a perpetual lamp in the temple of Mahādēva (Śiva) at Tirumullaivāyil, a dēvadāna village in Puḻaṟ-kōṭṭam.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0196.
Emmanuel Francis.
Summary: This record, which is dated in the 13th year of Pārthivēndrādivarman who took the head of Vīra-Pāṇḍya, registers a gift of twenty-five kaḻañju of gold marked and weighed by the standard weight (dharmakaṭṭaḷai-tuḷai-niṟai) for burning two lamps in the temple of Śiva at Tirumālpēṟu. The assembly of Paṭṭālam alias Eḻunūṟṟuva-chaturvēdimaṅgalam in Dāmar-nāḍu accepted the gold and agreed to maintain the two lamps from the interest thereon. It is interesting to note that the lamps were the gift of Vijjavai-Mahādēviyār or Vajjavaiyār who was related to Nandivarman Kāḍupaṭṭigaḷ, perhaps, as his queen. Nandivarman Kāḍupaṭṭigaḷ is clearly a Pallava name; but we cannot definitely identify the king nor fix his relationship to the ruling sovereign Pārthivēndrādivarman.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0197.
Emmanuel Francis.
Summary: Maṉṉaṉ Kaṇṇaṉ alias Kāmāmōga-Vāraṇappēraraiyaṉ, an elephant mahout of king Pārthivēndrādivarman, purchased in the 13th year of the king some land at Śiṟṟiyāṟṟūr from the temple of Gōvindapāḍi and assigned it for feeding a Brāhmaṇa in the maṭha which was evidently attached to that temple.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0198.
Emmanuel Francis.
Summary: This record of the 2nd year of king Parakēsarivarman who took the head of Vīra-Pāṇḍya, has to be attributed to Āditya (II.)—Karikāla, whose defeat of the Pāṇḍya king while he was yet a boy is mentioned in the Tiruvālaṅgāḍu plates printed in the sequel. His father Sundarachōḷa-Parāntaka II. is already described as having driven a Pāṇḍya king into the forest. This must be the early Vīra-Pāṇḍya whose Vatteḻuttu inscriptions are found in the Tinnevelly district and in which he claims in his turn to have taken the head of the Chōḷa. Nandivarma-maṅgalam was evidently an earlier name of the modern Uyyakkoṇḍāṉ Tirumalai and must have been so called after the Pallava king Nandivarman. The temple of Kaṟkuḍi is mentioned in the hymns of the Dēvāram.1
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0199.
Emmanuel Francis.
Summary: This inscription is dated in the 23rd year of the reign of the ancient Chōḷa king Rāja-kēsarivarman.1 It records that a certain Brahmādhirāja (ll. 4 and 11) deposited 200 kaḻañju of gold with the villagers, and that the latter pledged themselves to apply the interest of this sum to the feeding of twelve learned Brāhmaṇas.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0001.
Emmanuel Francis.
Summary: This record, which belongs to the 3rd year of the reign of king Parakēsarivarman who took the head of the Pāṇḍya, registers a grant of land by purchase by the chief Śiṟṟiṅgaṇuḍaiyāṉ Kōyilmayilai alias Parāntaka Mūvēndavēḷāṉ for expounding the system of Prabhākara. This teacher was the founder of a new school of Mīmāmsā philosophy which was greatly popular for some time in the south. The record under review is itself strong evidence of the popularity of the creed. A Telugu book called Sakalārthasāgara makes Prabhākara, one of the pupils of Kumārila-Bhaṭṭa. He was also widely known as Prabhākara-guru and was the teacher of Śālikanātha. Consequently Prabhākara’s period must have been about the beginning of the 8th century A.D. See also Madras Epigraphical Report for 1912, page 65.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0200.