Texts
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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 1151–1200 of 2212 matching.
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 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.
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 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 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: These are five copper-plates belonging to the Pārijātavanēśvara temple at Tirukkaḷar, a village ten miles south-east of Mannārguḍi in the Tanjore district1. A short notice of these appeared in Dr. Hultzsch’s Annual Report on Epigraphy for 1902—03, paragraph 17. The report also contains a list of 23 stone inscriptions which were copied from the same temple.2 These five copper-plates, strung on a copper-ring of 5" diameter, have flat rims, measure 1’(7/8)" x 5(1/2)" each, weigh together 566 tolas and have ring-holes bored in the middle of the left margin about an inch from the edge. They contain in them five complete inscriptions of different Chōḷa kings. The first of them, which is also the earliest, is a record of Parakēsarivarman Rājēndra-Chōḷa I who ascended the Chōḷa throne in A.D. 1012. It begins with the king’s usual historical introduction commencing with the words tiru maṉṉi vaḷara, enumerates his conquests up to the capture of Kaḍāram, is dated in the 18th year of his reign and registers the extent of the dēvadāna lands belong-ing to the temple of Mahādēva at Tirukkaḷar which is said to be a village in Puṟaṅgarambai-nāḍu, a subdivision of Arumoḻidēva-vaḷanāḍu.
Compared with the inscription of this king found at Tirumalai3, dated in the 13th year of reign and his Tanjore epigraph4, dated in the 19th year of reign, the present inscription furnishes a few differences in reading which are noticed in foot-notes.
The identification of all the place names occurring in the historical introduction has been made by Professor Hultzsch5, and it remains to note here only a few facts in this connection. Iḍaituṟai-nāḍu which has been taken to be Yeḍatore, a small village in the Mysore district by Mr. Rice, has since been shown by Dr. Fleet to be identical with the territorial division Eḍedoṟe, two thousand, a tract of country lying between the rivers Kṛishṇā on the north and Tuṅgabhadrā on the south, comprising a large part of the present Raichur district6. The Kanyākumāri inscription of Vīrarājēndra shows that Maṇṇaikaḍakkam is not to be identified with Maṇṇe in the Nelamaṅgala taluk of the Bangalore district but is the same as Mānyakhēṭa, which Rājēndra-Chōḷa is said to have made a playground for his armies7. Chakkara-kōṭṭam has been satisfactorily identified by Rai Bahadur Hira Lal with Chitrakūṭa or ºkōṭa, eight miles from Rājapura in the Bastar State: he has also adduced epigraphical evidence to show that its king was really Dhārāvarsha in A.D. 11118, as stated in the epigraphs of Kulōttuṅga I. Dakshiṇa-Lāḍam has been taken to be Dakashiṇa-Virāṭa or Southern Berars; but it looks likely that it is identical with Dakshiṇa-Rāḍha in Bengal9. Śrī-Vijaya appears under the form Śrī-Vishaya in a Kaṇḍiyūr inscription10 of the same king; and the large Leyden grant states that Māravijayōt-tuṅgavarman was the overlord of this territory11. This has been taken to be the same as San-fotsai of the Chinese annals and has been identified with Palembang, a residency of Sumatra12.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0207.
Emmanuel Francis.
Summary: This inscription in six lines is engraved on the second plate of the Tirukkaḷar set. It is dated in the 31st year of the reign of the Chōḷa king Rājakēsarivarman Rājādhirāja I and registers an arrangement made, by a certain Tirumaṇappichchaṉ, who bore the double surname Araiyaṉ Nāgaraiyaṉ and Mahīpālakulakālappēraraiyaṉ, whereby one brahmin had to perform worship in the temple at Tirukkaḷar in addition to another who was doing that service till then. From the short historical introduction which states that the king with the help of his army took the head of Vīra-Pāṇḍya, Śālai of the Chēra king and Ilaṅgai, it is clear that “Śālai is an important place in the Chēra dominions and not a feeding house” as the late Mr. T.A.Gopinatha Rao had taken to be.1
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0208.
Emmanuel Francis.
Summary: This inscription in 19 lines is engraved on the third plate of the Tirukkaḷar set. It is dated in the twenty-eighth year of the reign of Tribhuvanachakravartin Kulōttuṅga-Chōḷadēva without any distinguishing epithet or historical introduc-tion. In the absence of these, though it is not generally possible to say to which of the three kings who bore that name this record must be attributed, yet it appears to be a record of Kulōttuṅga-Chōḷa I, since it is stated in the fourth inscription in this set in referring to this record that the king abolished tolls—which is generally a feat attributed to Kulōttuṅga I. It registers a gift of paddy made by a certain Śivaṉ Tillaināyakaṉ alias Śiṟuttoṇḍanambi of Taṇṇīrkuṉṟam in Neṉmali-nāḍu to the temple of Mahādēva at Tirukkaḷar in Puṟaṅgarambai-nāḍu which was a sub-division of Rājēndraśōḻa-vaḷanāḍu for the purpose of taking in proces-sion Aravābharaṇadēva, for offerings to Piḷḷaiyār and the god in the Mūlaṭṭānam and for feeding devotees on the days of the new-moon.
Taṇṇīrkuṉṟam, to which the donor belonged, is a village 7 miles to the east of Maṉṉārguḍi in the Tanjore District. The modern village of Nemmeli in the same Taluk, must have been the principal place in the division Neṉmali-nāḍu in which Taṇṇīrkuṉṟam is said to have been situated.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0209.
Emmanuel Francis.
Summary: This is the fourth inscription in the Tirukkaḷar set. It is engraved on the second side of the third plate and belongs to the 18th year of the reign of Tribhuvanachakravartin Rājarājadēva. It records that some of the families of the donees, who received the gift made by Śivaṉ Tillaināyagaṉ of Taṇṇīrkuṉṟam in the twenty-eighth year of the reign of Kulōttuṅga-Chōḷa; the abolisher of tolls, ceased to have male members and that in consequence a question arising as to how the feeding pertaining to these families should be conducted in future, the Māhēśvaras settled that the feeding stipulated in the grant to be done by the donees devolved on the female descendants as well and that arrangements were made in accordance with that order. The inscription may probably belong to the reign of Rājarāja II, though the distinguishing epithet of the king is missing and the characters appear to belong to a later period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0210.
Emmanuel Francis.
Summary: This is the fifth inscription in the Tirukkaḷar set. It is engraved on both sides of the fourth plate and the inner side of the fifth. It is dated in the 29th year of the reign of Kulōttuṅga-Chōḷadēva (i.e., Kulōttuṅga III) who took Madura, Ceylon, Karuvūr and the crowned head of the Pāṇḍya king and furnishes a list of gold and silver ornaments belonging to the temple at Tirukkaḷar with their weights as measured by the standard weight called the kuḍiñai-kal and the fineness in each case.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0211.
Emmanuel Francis.
Summary: This short inscription in seven lines is engraved on the first side of the first plate of the set of copper-plates obtained from M.R.Ry. Muthuswamy Konar of Tiruchcheṅgōḍu. It is dated in the 10th year of the reign of king Rājakēsarivarman and registers evidently an order of one of the feudatory chiefs of the sovereign named Maḻavaraiyaṉ Sundaraśōḻaṉ, stating that the taxes on full house-sites and half house-sites shall be recovered at 1/4th and 1/8th (kāśu ?) respectively from the citizens of Tūśiyūr and that fines and faults, if any, shall be realised at the rate prevailing in Nandipuram. The chief Maḻavaraiyaṉ Sundaraśōḻaṉ gets the surnames Piradigaṇḍaṉ and Kolli-Maḻavaṉ in B and Oṟṟiyūraṉ Piradigaṇḍavarman in No. 213. Rao Bahadur H. Krishna Sastri has identified the king Rājakēsarivarman of this and the following record with Rājarāja I and notes as follows regarding the donor’s father who, in B is stated to have died at Īḻam (i.e., Ceylon):—“He was evidently a military officer of Rājarāja I or of one of his predecessors. An inscription from Tiruveṇkāḍu of the time of Rājarāja I refers to the general Śiṟiyavēḷāṉ of Koḍumbāḷūr who fell in a battle-field in Īḻam in the ninth year of Poṉmāḷigai-tuñjiṉa-dēva (i.e., Sundara-Chōḷa Parāntaka II). It is not impossible that the father of Maḻavaraiyaṉ was also connected with the battle in which Śiṟiyavēḷār fell”1.
It is not possible to identify Tūśiyūr mentioned in this inscription.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0212.
Emmanuel Francis.
Summary: This inscription, engraved on three plates—the last bearing writing only on the inner side—is dated in the 5th year of the reign of the Chōḷa king Rājakēsarivarman (identified with Rājarāja I) and registers gifts of lands made by the chief Kollimaḻavaṉ Oṟṟiyūraṉ Piradigaṇḍavarman, to the temple of Paramēśvara of the sacred Mūlasthāna at Tūśiyūr. Boundaries of the lands granted are furnished in detail and therein figure Kaṉṉāḍu, the dams called Pūnāṟṟu-aṇai and Kallōḍu-aṇai, the tanks Śūḷai-kuḷam also known as Kāndaḷēri, Tāmaraikkuḷam and Kaṟṟaḷi-ēri also named Pudukkuḷam, the temple of Tāṉtōṉṟipirāṉ, Mūkkuṟukkā, Kaṭṭināgaṉkūval-iṭṭēr and Kaṇavadinallūr, otherwise called Amaṇkuḍi.
Kaṉṉāḍu (kal-nāḍu) which occurs more than once in this inscription refers evidently to hero-stones which are stated in ancient Tamiḻ literature, as having been put up with great ceremony in honour of persons who had done valorous deeds in guarding their country and given up their lives in that cause. Being associated with the word peruvarampu it may even be an engraver’s mistake for kaṇṇāṟṟu.
Traces of writing found in lines 13, 28, 29, 30 and 33 indicate that the present inscription is a palimpsest.
It is not possible to identify the places mentioned in this inscription.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0213.
Emmanuel Francis.
Summary: On a hero-stone now preserved in Madras Museum.
Parakēsarivarmaṉ, who took Tañjai (Vijayālaya). Year 3: C. 853 A.D.
Records that a certain Karambai Kalituḍaṉ Mukkaṉ of Attiyūr in Kaṟpūṇḍi-nāḍu died while rescuing cattle from a raid launched by Aṇiyaṉ. The figure of a warrior aiming an arrow from a bow is carved in relief on the slab.
Published in A.R.Ep., 1935-36. Part II, Page 72. para 34.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p1i0001.
Emmanuel Francis.
Summary: On the south wall, central shrine, Kailāśanātha temple.
Year 12: 983 A.D.
Built in. Seems to be a directive issued to the chaturvēdibhaṭṭa-ttāṉapperumakkaḷ (of Sembiyanmahādēvi-chaturvēdimaṅgalam) a brahmadēyam in Aḷa-nāḍu on the southern bank (of the river Kāvēri), to feed themselves (probably in the temple of Śrī-Kailāśam-uḍaiya Mahādēvar) on the day of the asterism of kēṭṭai in the month of Chittirai, the birthday of the queen Sembiyan mahādēvi, (the mother of Uttamachōḷa), with the endowments of gold donated by the queens of Uttamachōḷa, Baṭṭaṉ Dāṉatoṅgiyār, Maḻapāḍi Tennavan-Mahādēviyār, Vāṉavaṉ mahādēviyār, the daughter of Iruṅgōḷar and also another queen, (name damaged and she is described as the) daughter of Viḻupparaiyar and also another queen (name lost) the daughter of Paḻuvēṭṭaraiyar, to the above mentioned chaturvēdibhaṭṭa-ttāṉapperumakkaḷ for the above purpose. (cf. S.I.I. Vol. XIX. No. 383)
Published in S.I.I., Vol. XIX, No. 311.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0100.
Emmanuel Francis.
Summary: On the east wall, central shrine, Avanisundarēśvara temple.
Year 12: 983 A.D.
Incomplete records the gift of 5 lamp-stands by Sembiyaṉ-mahādēviyār, the queen of Gaṇḍarāditta-perumāṉ, to Mahādēva of Tiru-Avanīśvaram at Pāchchil in Maḻa-nāḍu.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0101.
Emmanuel Francis.
Summary: On the south wall, central shrine, Gaṅgājaṭādhara temple.
Year 12: 983 A.D.
This records a gift of 384 sheep for burning 4 perpetual lamps in the temple of Śrī-Vijayamaṅgalattu-Mahādēva at Periya Śrīvānavaṉ-Mahādēvi-chaturvēdimaṅgalam at the rate of ninety-six sheep per lamp by Ambalavaṉ-Paḻuvūr-Nakkaṉ alias Vikramaśōḻa-Mārāyaṉ, who had built this temple in stone.
Published in S.I.I., Vol. XIX No. 314.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0103.
Emmanuel Francis.
Summary: On the north wall, central shrine, Gaṅgājaṭādhara temple.
Year 12: 983 A.D.
Incomplete. Records that Śekkiḻān Araiyaṉ Saṅkaranārāyaṇaṉ alias Śōḻa Muttaraiyaṉ, a native of Kāvaṉṉūr in Paḷuvūr-kūṟṟam in Toṇḍai-nāḍu endowed two vēli, thirteen mā and 1 kāṇi of land under the irrigation of lake Vaḍakuḍi, purchased from the sabhaiyār of Chandaśēri and got the same made tax-free (iṟaiyili). He entrusted the same to the sabhā of Chōḷasūḍāmaṇi-chēri, who were the members of the peruṅguṟiāḷuṅgaṇattār of Periyavāṉavaṉmādēvi for the sake of various services to god Paramasvāmigaḷ of Śrī-Kayilāyam in Periyavāṉavaṉmādēvich-chaturvēdimaṅgalam and also determined the extent of the endowed land that would be required to provide the paddy necessary to conduct each of the various rituals and services.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0104.
Emmanuel Francis.
Summary: On the south wall of the maṇḍapa infront of the central shrine, Vṛiddhagirīśvara temple.
Year 12: 983 A.D.
It states that this temple with the snapana-maṇḍapa (bathing hall), gōpura, the suṟṟālai (enclosed verandah) and the shrines for the parivāra-dēvatas was constructed by queen Sembiyaṉ-Mahādēviyār, mother of Uttama-chōḷa, the daughter of the chief Maḻaperumānaḍigaḷ and queen of Gaṇḍarāditya, who was the son of Periya-Śōḻaṉār, the great Chōḷa king, Śrī-Parāntakadēvar. It also gives a list of the several gold and silver ornaments and utensils and other articles of worship presented by her to the temple. These comprised five copper lamps, one gold diadem five kaḻañju in weight less a mañjāḍi, a silver plate weighing 389 kaḻañju, a silver jar (keṇḍi) of 199 3/4 kaḻañju 2 gold flowers weighing a kaḻañju and half a gold fore-head band (paṭṭam) weighing one kaḻañju for god Naṭarāja (Kūttapperumāḷ), a five stringed chain with a tāli etc., for Umābhaṭṭāraki and such other ornaments of the said deities.
Published in S.I.I., Vol. XIX. No. 302.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0114.
Emmanuel Francis.
Summary: On the west wall, central shrine, Gaṅgājaṭādhara temple.
Year 13: 984 A.D.
Incomplete. This states that Ambalavaṉ Paḻuvūr-Nakkaṉ alias Vikramaśōḻa-Mārāyaṉ of Kuvāḷālam, the perundaram of Uttama-chōḷadēva built of stone the śrīvimāna of the temple of Vijayamaṅgalattu Dēva at Periya Śrī-Vāṉavaṉmādēvichaturvēdimaṅgalam, a brahmadēyam on the northern bank.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0122.
Emmanuel Francis.
Summary: On the west wall, central shrine, Gaṅgājaṭādhara temple.
Year 13: 984 A.D.
Records a gift of 96 sheep for burning a perpetual lamp with an uḻakku of ghee everyday in the temple by Aparājitaṉ Seyyavāymaṇi, the wife of Paḻuvūr Nakkaṉ alias Vikramaśōḻa Mārāyar who built this temple in stone.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0123.
Emmanuel Francis.
Summary: On the west wall, central shrine, Gaṅgājaṭādhara temple.
Year 13: 984 A.D.
Records a gift of ninety six sheep for burning a perpetual lamp by Siṅgapanmaṉ Kañchi Akkan, the wife of Ambalavaṉ Paḻuvūr Nakkaṉ alias Vikramachōḻamārāyar, a native of Kuvaḷālam, who had got the stone temple constructed. The perpetual lamp was apparently meant to be burnt in the main shrine of the temple (built by the donor’s husband Ambalavaṉ Paḻuvūr Nakkaṉ).
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0124.
Emmanuel Francis.
Summary: On the north and west walls, central shrine, Gaṅgājaṭādhara temple.
Year 14: 985 A.D.
This inscription has two sections. The first one is in Sanskrit and the second portion in Tamil.
The first portion eulogises that Ambalavan Paḻuvūr-Nakkaṉ of Kuvuḷālapuram was born in a good caste and that he founded one dynasty. He was an embodiment of munificience and his foes knew him as a personification of bravery. The damsels knew him as an incarnation of cupid and scholars knew him as dharma incarnate. He had gained the appreciation of Vikramachōḻa by the show of his valour. In the 14th regnal year of the King he converted the temple of Sambhu at Vijayamaṅgalam in the agrahāra of Śrī Vānavanmahādēvi-chaturvēdimaṅgalam into stone and gifted the village Neḍuvāyil, attached to the same greater Vānavaṉmahādēvi-chaturvēdimaṅgalam, after purchasing it and getting it made tax-free from the Mahāparishad of the same agrahāra for the worship of the god and celebration of festivals in the said temple.
The Tamil version of the record states that Ambalavaṉ Paḻuvūr Nakkaṉ alias Vikrama chōḷa mahārājan of Kuvaḷālapuram, the perundaram official of the king had constructed the temple of Vijayamaṅgalattu-Mahādēvar at Śrī Vāṉavanmahādēvichaturvēdimaṅgalam, a brahmadēyam on the northern bank (of the river) in stone. He also gifted Neḍuvāyil, a northern hamlet of the village of Vānavaṉmahādēvichaturvēdimaṅgalam with all its appurtenances, after purchase from the peruṅkuṟipperumakkaḷ of the above village and donated it as a bhōgam to the god of Vijayamaṅgalam for providing food offerings and also for conducting various services, worship and festivals to the deity. He also gave seven hundred kāśu and got the donated village freed from taxes by the same sabhā. The madhyastha of the village Niṉṟāṉ Āra Amudan Vānavamādēvipperuṅgāvidi wrote this charter.
Published in S.I.I., Vol. XIX No. 357.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0138.
Emmanuel Francis.
Summary: On the south wall, Chidambarēśvara shrine, Vēdapurīśvara temple.
Year 14: 985 A.D.
Incomplete. It seems to state that the sheep which had been earmarked earlier for burning a perpetual lamp to the god Tiruvottūr Mahādēva had been misappropriated by Uttamachōḻa-mārāyaṉ. Subsequently on supplication to Sembiyan Mādēvi the 200 sheep were recovered and endowed for burning two perpetual lamps. It was stipulated that sixteen nāḻi, one uri and one uḻakku of ghee as measured by the pañchavārakkal would be contributed every month for these two lamps. The tiruvuṇṇāḻigaiuḍaiyārgaḷ (priests serving in the sanctum sanctorum) are mentioned.
Published in S.I.I., Vol. VII. No. 114.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0140.
Emmanuel Francis.
Summary: On the south wall, central shrine, Umāmahēśvara temple.
Year: lost.
This inscription was engraved below a group sculptures. Records that Mādēvaḍigaḷ alias Sembiyaṉ Mādēviyār constructed the temple of Tirunallam-uḍaiyār in stone in the name of her husband Gaṇḍarādittadēvar and setup the image of Śrī-Gaṇḍarādittadēvar in the posture of worshipping, when her son Madhurāntakadēvar alias Uttamachōḷa was ruling.
Published in S.I.I., Vol. III No. 146.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0218.
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.