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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Note the use of quotation marks: the query editor:"emmanuel francis" matches all documents edited by Emmanuel Francis, but the query editor:emmanuel francis matches all documents edited by someone called Emmanuel and that also include the name Francis in any metadata field.
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Documents 1201–1250 of 2890 matching.
Emmanuel Francis.
Summary: This record is dated in the 4th year of Pārthivēndrādhipativarman who took the head of Vīra-Pāṇḍya and registers a gift of land to the temple of Subrahmaṇya-bhaṭṭāra at Uttaramēru-chaturvēdimaṅgalam by Śandiraṉ Eḻunūṟṟuvaṉ alias Nuḷamba Māyilaṭṭi, a merchant of Raṇavīrappāḍi in Kāñchīpura. Raṇavīrappāḍi is already known from the Madras Museum plates of Uttama-Chōḷa to have been a hamlet of Kāñchīpura (Conjeeveram). The donor is mentioned in other inscriptions of Uttaramallūr in connexion with several other charities in that place.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0171.
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: In the 5th year of Pārthivēndrādhipativarman who took the head of Vīra Pāṇḍya, the members of the assembly of Uttaramēru-chaturvēdimaṅgalam gave certain lands in their village as Vishaharabhōga for the maintenance of a physician who removed (snake ?) poison. Inasmuch as at the end of line 5 it is stipulated that he who has obtained the order of the members of the assembly shall alone enjoy the land, it is probable that the lands in question were assigned only to experts in that profession.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0177.
Emmanuel Francis.
Summary: The record states that in the 5th year of king Pārthivēndravarman a certain Nīlakaṇḍaraiyaṉ Aṇṇāvaṉ Nāṭṭaḍigaḷ gave, on the occasion of a solar eclipse, 1 1/2 paṭṭi of land to the god Mahādēva of Taṇakkamalai for conducting śrībali, on behalf of Nīlagaṅgaraiyaṉ Aṇṇāvaṉ Nāṭṭaḍigal who was perhaps his brother. Śrībali is a ceremony performed by sounding drums and throwing cooked rice and flowers all round the temple. The inscription provides for five men to sound the different musical instruments used on the occasion.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0178.
Emmanuel Francis.
Summary: This inscription records a transaction made in the 5th year of king Pārthivēndrādivarman by the assembly of Uttaramēru-chaturvēdimaṅgalam, making certain lands granted to the temple of Tiruvuṉṉiyūr, for tiruchcheṉṉaḍai and a sacred lamp, tax-free.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0179.
Emmanuel Francis.
Summary: This inscription is written in beautiful florid characters, resembling those of the large Leyden grant, but mixed with letters of the usual type, especially after line 12. It is dated in the same year as Nos. 15 and 16, and records the grant of a lamp to the Aṟiñjīśvara temple at Mēṟpāḍi.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0017.
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: This record registers that in the 6th year of king Pārthivēndravarman the assembly of Kuṟaṭṭūr alias Parāntaka-chaturvēdimaṅgalam sold 1,350 kuḻi of mañjikkam land to the temple of Tiruvalidāyil and made it tax-free.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0181.
Emmanuel Francis.
Summary: This inscription records a gift of land by Śandraṉ Eḻunūṟṟuvaṉ alias Nuḷamba Māyilaṭṭi, a resident of the hamlet of Raṇavīrappāḍi in Kāñchīpuram, to the temple of Tiruvuṉṉaūr (i.e., Tiruvuṉṉiyūr of No. 179 above) at Uttaramēru-chaturvēdimangalam, in the 6th year of Pārthivēndrādhipativarman, who took the head of the Pāṇḍya (king).
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0182.
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 inscription is dated in the 9th year of the reign of Parakēsarivarman, alias Rājēndra-Chōḷadēva. It records that certain shepherds of Mēṟpāḍi pledged themselves to supply ghee for a lamp in the Aṟiñjīśvara temple. This declaration was made before Lakuḷīśvara-Paṇḍita, the head of a Maṭha connected with the temple. The name Lakuḷīśvara is interesting, because it suggests that the Maṭha at Mēṟpāḍi was a branch establishment of the Lakulīśa-Pāśupatas of Kārōhaṇa in Gujarāt, who are referred to in the Cintra praśasti.1 The inscription ends with the signature of a local merchant, who may have been the donor of the lamp.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0018.
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 document records that the village assembly of Uttaramēru-chaturvēdimaṅgalam or Uttaramallūr-chaturvēdimaṅgalam freed from taxes certain lands given to an image, which Villavaṉ-Mahādēviyār,1 queen of Pārthivēndrādhipativarman, had set up in the temple of the god of Tiruvayōdhyai in this village. The members of the assembly received pūrvāchāram2 from the queen before they made the lands tax-free.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0193.
Emmanuel Francis.
Summary: In this record we are informed that in the 12th year and the 326th day of the reign of Pārthivēndrādhipativarman certain lands were given by queen Tribhuvaṉa-Mahādēviyār for sounding drums at the Śrībali ceremony and at the waking up of the images from bed (paḷḷi-eḷuchchi) in the temple of Śrīveli-Vishṇugṛiha which had been constructed by Koṅgaraiyar at Uttaramēru-chaturvēdimaṅgalam.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0194.
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 14th year of the reign of the Chōḷa king Rājarāja I. and mentions the conquest of Kuḍamalai-nāḍu and of the Śeḻiyas (i.e. Pāṇḍyas) in addition to those recorded in No. 3 of this volume. Instead of Taḍigai-pāḍi, Taḍīga-pāḍi or Taḍiya-vaḻi1 it reads Taḍiya-pāḍi. The king is designated by two different names, viz. Rājarāja-Rājakēsarivarman and Mummuḍi-Chōḷadēva. The second name means ‘the Chōḷa king (who wears) three crowns,’ viz. those of the Chōḷa, Pāṇḍya and Chēra kingdoms.2
The inscription records that Īrāyiravaṉ Pallavayaṉ, a well-known officer of Rājarāja I. and Rājēndra-Chōḷa I.,3 made over 15 kaḻañju of gold to the assembly of Tiruvallam,4 who, in return, assigned 1,000 kuḻi of land in the hamlet of Vāṇasamudram near Tiruvallam to the Chōḷēndrasiṁhēśvara (now Sōmanāthēśvara) temple at Rājāśrayapuram (i.e. Mēlpāḍi). This land was made over to an inhabitant of Rājāśrayapuram, who had to supply ghee for a lamp in the temple.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0019.
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.
Emmanuel Francis.
Summary: This record is dated in the 4th year of Parakēsarivarman who took the head of the Pāṇḍya king. The donor was a woman-servant who was living in a quarter of Tañjāvūr and was connected with queen Uḍaiyapirāṭṭiyār Kiḻāṉaḍigaḷ, mother of Āṉaimēṟṟuñjiṉār. This name Āṉaimēṟṟuñjiṉār has been identified with prince Rājāditya, one of the brothers of Āditya-Karikāla’s grandfather Ariñjaya (Madras Epigraphical Report for 1912, page 62).
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0201.
Emmanuel Francis.
Summary: The record is dated in the 4th year of the reign of Parakēsarivarman who took the head of the Pāṇḍya king and provides for the dance called Āriyakkūttu by Kīrttimaṟaikkāḍaṉ alias Tiruvēḷai-aṟaichchākkai, in the temple of Tiruviḍaimarudil. The theatrical hall where the temple servants, the merchants and the king’s officer Kōyilmayilai alias Parāntaka Mūvēndavēḷāṉ met together to decide this question appears to suggest that the Āriyakkūttu dance must have been a regular dramatic performance in which dancing and singing were evidently given a prominent place. Śākkaikūttu which is referred to in some other inscriptions of the time of Rājēndra-Chōḷa was evidently another variety of a dramatic dance (see Madras Epigraphical Report for 1915, page 98, paragraph 27).
Āriyam and Tamiḻ are mentioned as the two recognised varieties of dance, in the commentary of Aḍiyārkkunallār on text lines 12-25 of Chapter III of Śilappadigāram (see Mahā. V. Swaminatha Ayyar’s edition, page 63). That these must have been also accompanied by music is inferred from a reference made to these very two terms in a Tanjore inscription of Rājarāja I. (South-Indian Inscriptions, Vol. II, page 299, sections 428-492).
The king Parakēsarivarman who took the head of the Pāṇḍya king must evidently be Āditya (II.)—Karikāla, the son of Sundara-Chōḷa Parāntaka II. The name Śiṟṟiṅgaṇ-Uḍaiyāṉ Kōyilmayilai alias Parāntaka Mūvēndavēḷāṉ appears in No. 200 above. His name also occurs frequently in the records of Uttama-Chōḷa Madhurāntaka as Madhurāntaka-Mūvēndavēḷāṉ.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0202.
Emmanuel Francis.
Summary: The officer Śiṟṟiṅgaṇuḍaiyāṉ Parāntaka Mūvēndavēḷāṉ who has been mentioned in the previous records (Nos. 200 and 202) is stated to have enquired into the temple affairs and to have enhanced the scale of offerings from the unpaid balance of paddy collected from the assembly of Tiraimūr which was a dēvadāna village of the temple. The record belongs to the 4th year and the 170th day of the reign of Parakēsarivarman who took the head of the Pāṇḍya king.
As shown in the Madras Epigraphical Report for 1916, page 118, paragraph 15, the days given after the regnal year of the king have to be taken as those that expired after the completion of that year.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0203.
Emmanuel Francis.
Summary: This is dated in the 5th year of Parakēsarivarman who took the head of the Pāṇḍya king and records a gift of gold by a female-servant of the palace, who was living in the quarter of Tañjāvūr called Paḻaiya-vēḷam, for feeding a śivayōgin in the temple of Tirukkīḻ-kōṭṭam in Tirukkuḍamūkkil. The names Tirukkuḍamūkkil and Tirukkīḻ-kōṭṭam occur in the Dēvāram and refer respectively to Kumbakōṇam and the Nāgēśvara temple. Śivayōgin is a technical term and is explained in a recent commentary on the Kriyākramadyōtikā as the name of a Śaiva worshipper who “at the approach of death bathes his body in ashes, utters certain Śaiva mantras and worships the liṅga on his chest.”
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0204.
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 inscription refers itself to the time of Rājakēsarivarman, alias Vīrarājēndradēva (I.) (line 11), and records a royal grant which was to take effect “from the year which followed after the third year,”1 i.e. from the fourth year, of the king’s reign. It opens with a panegyrical account of the donor, which resembles the introductions of four other inscriptions of his, viz.—
1. Tv. = an inscription of the second year in the Śvētāraṇyēśvara temple at Tiruveṇkāḍu in the Tanjore district (No. 113 of 1896).
2. Tk. = an incomplete and undated inscription in the Jalanāthēśvara temple at Takkōlam in the North Arcot district (No. 19 of 1897).2
3. M. = an inscription of the fifth year in the Rājagōpāla-Perumāḷ temple at Maṇimaṅgalam in the Chingleput district (No. 2 of 1892).
4. G. = a much damaged inscription of the fifth year in the Bṛihadīśvara temple at Gaṅgaikoṇḍa-Śōḻapuram in the Trichinopoly district (No. 82 of 1892).
The historical introductions of these four inscriptions have been compared with the text of the subjoined inscription, and a selection of their various readings is given in the footnotes.
The period of the reign of Rājakēsarivarman, alias Vīrarājēndradēva I., can be approximately fixed in the following manner. According to his inscriptions, he defeated Āhavamalla and his two sons, Vikkalaṉ and Śiṅgaṇaṉ, at Kūḍalśaṅgamam.3 This battle is mentioned in the Kaliṅgattu-Paraṇi (viii. 29) and in the Vikkirama-Śōḻaṉ-Ulā.4 In these two poems the victor at Kūḍalśaṅgamam is placed after the Chōḷa kings Rājarāja I. (Kaliṅgattu-Paraṇi, viii. 24, and Ind. Ant. Vol. XXII. page 142, note 3), Rājēndra-Chōḷa I. (viii. 25, and l.c. note 4), Rājādhirāja (viii. 26, and l.c. note 5), Parakēsarivarman, alias Rājēndradēva (viii. 27, and l.c. No. VII.),5 and a king who has not yet been identified (viii. 28, and l.c. No. VIII.). After the victor of Kūḍalśaṅgamam, the Vikkirama-Śōḻaṉ-Ulā places another king, of whom no particulars are given (l.c. No. X.), Kulōttuṅga-Chōḷa I. (l.c. note 7), and Vikrama-Chōḷa (l.c. note 8).6 Now, Professor Kielhorn’s astronomical calculations have definitely established the two facts that Rājādhirāja reigned from A.D. 1018 to about 1050, and that Kulōttuṅga-Chōḷa I. was crowned in A.D. 1070.7 Consequently, the victor at Koppam (Parakēsarivarman, alias Rājēndradēva) and the victor over the Kuntaḷas8 at Kūḍalśaṅgamam (Rājakēsarivarman, alias Vīrarājēndradēva I.) must have reigned between A.D. 1050 and 1070. Further, as I have stated before,9 Āhavamalla and his two sons, Vikkalaṉ and Śiṅgaṇaṉ, who were the opponents of the three Chōḷa kings Rājēndra, Vīrarājēndra I. and Kulōttuṅga I., have to be identified with the Western Chālukya king Āhavamalla-Sōmēśvara I. (A.D. 1044 and 1068) and two of his sons, Vikramāditya VI. (A.D. 1055-56 and 1076 to 1126) and Jayasiṁha III. (A.D. 1064 and 1081-82).10
Kūḍalśaṅgamam, the site of Vīrarājēndra’s victory over the Chālukyas, has been located by Mr. V.Kanakasabhai Pillai at the junction of the Tuṅgabhadrā and Kṛishṇā.11 But both kūḍal and saṁgama mean ‘junction’ and might refer to the confluence of any two rivers, e.g. to Kūḍali at the junction of the Tuṅgā and Bhadrā.12 The battle of Kūḍalśaṅgamam was the third occasion13 on which Vīrarājēndra I. professes to have defeated the Chālukyas. He had already before driven Vikkalaṉ from Gaṅga-pāḍi over the Tuṅgabhadrā (l. 3 f.), and on a second occasion he had defeated an army which his enemy had sent into Vēṅgai-nāḍu under the Mahādaṇḍanāyaka Chāmuṇḍarāja. The latter was killed and his daughter Nāgalai, who was the queen of Irugayaṉ, mutilated (l. 4 f.). Chāmuṇḍarāja is probably identical with the Mahāmaṇḍalēśvara Chāvuṇḍarāya of Banavāsi, who is mentioned by Dr. Fleet14 as a feudatory of Sōmēśvara I. with the dates A.D. 1045-46 and 1062-63. Two other chiefs whose names occur in the account of the battle of Kūḍalśaṅgamam,—though the context does not show on which side they were fighting,—Kēśava-Daṇḍanāyaka and Mārayaṉ (l. 6), are perhaps identical with two other feudatories of the Chālukyas, the Daṇḍanāyaka Kēśavādityadēva (l.c. p. 443) and Mārasiṁha (ibid. p. 439).
The whole Chālukya camp fell into the hands of Vīrarājēndra I., including the wives of the enemy, the boar-banner, and the female elephant Pushpaka (l. 8 f.). In the concluding portion of the introduction (l. 9 f.), the king claims to have killed the king of Pottappi,15 the Kēraḷa king, the younger brother of Jananātha of Dhārā, the Pāṇḍya king, and others.
Towards the beginning of the introduction (ll. 1-3) we learn the names of a few of the king’s near relatives. On his elder brother Āḷavandāṉ he conferred the title Rājarāja; on his son Madhurāntaka the Toṇḍai-maṇḍalam (i.e. the Pallava country) and the title Chōḷēndra;16 on his son Gaṅgaikoṇḍa-Chōḷa the Pāṇḍi-maṇḍalam (i.e. the Pāṇḍya country) and the title Chōḷa-Pāṇḍya; and on Muḍikoṇḍa-Chōḷa the title Sundara-Chōḷa.17 According to the Tañjāvūr inscription of Kulōttuṅga I.18 the name of Vīrarājēndra’s wife was Arumoḻi-Naṅgai.
The immediate purpose of the subjoined inscription is to record that the king, residing in his palace at Gaṅgaikoṇḍa-Śōḻapuram19 (l. 11 f.), granted to the Karuvūr temple the village of Pākkūr, which, like Karuvūr itself (l. 14), belonged to Veṅgāla-nāḍu, a district of Adhirājarāja-maṇḍalam (l. 12).
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0020.
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: This inscription is dated in the 9th year of the reign of Parakēsarivarman, alias Rājēndradēva, the successor of Rājādhirāja.1 An unpublished inscription of the same year in the Vaidyanātha temple at Tirumalavāḍi (No. 87 of 1895) states that Rājādhirāja was Rājēndra’s elder brother, and that he fell in the battle of Koppam. The subjoined inscription and others2 mention Rājēndra’s elder brother,’ but do not give his name.
The inscription records that the king granted the village of Kaṇavadinallūr in Veṅgāla-nāḍu, a district of Adhirājarāja-maṇḍalam, to the Tiruvānilai temple. It is signed by five officers, whose names appear also in the Karuvūr inscription of Vīrarājēndra I. (No. 20, l. 15 ff. and l. 22 ff.). This fact corroborates the conclusion drawn above (p. 32), that Vīrarājēndra I. succeeded Rājēndra within a single generation.
One of the five officers whose names occur in Nos. 20 and 21, is Araiyaṉ Rājarājaṉ, alias Vīrarājēndra-Jayamurināḍāḻvāṉ. This person is very probably identical with the Sēnāpati Jayamurināḍāḻvār, who is mentioned in an inscription of Rājēndradēva at Sangili-Kanadarāva in Ceylon.3 This inscription proves that the island of Ceylon, or at least a portion of it, was in Rājēndra’s possession.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0021.
Emmanuel Francis.
Summary: This inscription bears the same date as No. 21, but the king is here named Rājēndra-Chōḷadēva instead of Rājēndradēva. The historical introduction is identical with that of No. 21 and proves that Rājēndradēva, the victor at Koppam, and not his ancestor Rājēndra-Chōḷa, the son of the great Rājarāja, is meant here.
The inscription records that the king granted to the Tiruvānilai temple the village of Nelvāyppaḷḷi, which belonged to Veṅgāla-nāḍu, a district of Adhirājarāja-maṇḍalam, and was bounded in the east by the village of Āndaṉūr. The grant is signed by the same five officers as No. 21.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0022.
Emmanuel Francis.
Summary: This inscription is dated in the 23rd year of the reign of Tribhuvanachakravartin Kulōttuṅga-Chōḷadēva, who claims to have conquered Īḻam (Ceylon), Madurai (Madhurā) and Karuvūr and to have cut off the head of the Pāṇḍya king. The time of this Kulōttuṅga-Chōḷa is settled by an inscription in the Raṅganāyaka temple at Nellūr (Nellore), which couples Śaka-Saṁvat 1119 with the 19th year of his reign.1 On the basis of this inscription and of some others which contain elements for astronomical calculation, Professor Kielhorn has shown that the king’s reign commenced between the 5th June and 8th July, A.D. 1178.2 Kulōttuṅga-Chōḷadēva I. ascended the throne in A.D. 1070,3 and Kulōttuṅga-Chōḷadēva II. issued the Chellūr plates in A.D. 1132.4 Consequently, the king, to whose reign the present inscription belongs, has to be designated Kulōttuṅga-Chōḷadēva III. In other inscriptions he bears the names Parakēsarivarman, Vīrarājēndradēva (II.) and Tribhuvanavīradēva. His latest date is the 39th year in an unpublished inscription at Chidambaram. Accordingly, he must have been the immediate predecessor of Tribhuvanachakravartin Rājarājadēva, who ascended the throne about A.D. 1216.5
The immediate purpose of the subjoined inscription is to record that the king granted to the Karuvūr temple the village of Maṉṉaṟai and a portion of Kēraḷapaḷḷi6 in Taṭṭaiyūr-nāḍu.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0023.
Emmanuel Francis.
Summary: This inscription is dated in the 25th year of the reign of Tribhuvanachakravartin Kulōttuṅga-Chōḷadēva (III.), who receives here the same attributes as in No. 23. It records that the villagers of Tēvaṇappaḷḷi sold some land to the temple for three kaḻañju of gold, which a hunter had paid into the temple treasury. This person was a native of Pūvāṇiyam near Puṉṉam in Veṅgāla-nāḍu, a district of Śōḻa-Kēraḷa-maṇḍalam. Tēvaṇappaḷḷi belonged to Taṭṭaiyūr-nāḍu, another district of the same maṇḍalam. The land granted was bounded in the east by the village of Nōmbalūr.
Puṉṉam is found on the map of the Coimbatore district, about 6 miles west-north-west from Karuvūr. From inscriptions of Rājarāja I. and Rājēndra-Chōḷa I. on the walls of the small deserted temple of Sōmēśvara at Sōmūr near the junction of the Kāvērī and Amarāvatī rivers, 7 miles east of Karuvūr, it appears that Tēvaṇappaḷḷi was the ancient name of Sōmūr, and that the Sōmēśvara temple belonged to Tirunōmbalūr, a quarter or hamlet of Tēvaṇappaḷḷi.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0024.