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 1251–1300 of 1797 matching.
Emmanuel Francis.
Summary: This is a bilingual record in Sanskrit and Tamil, of which the first portion is in Grantha. It records a gift of six mā of land for burning two perpetual lamps in the temple of Tiruchchēlūr-Mādēva at Rājakēsari-chaturvēdimaṅgalam, a brahmadēya on the southern bank, by Śēndaṉ Nakkaṉ of Kūṟṟamaṅgalam, a resident of the quarter of the village known as Naratoṅgachchēri evidently after the surname of of a king. This might possibly be a record of Sundara-Chōḷa's reign.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0169.
Emmanuel Francis.
Summary: The inscription opens with two verses in Sanskrit which are damaged, and which mention the heroic achievements in Siṁhaḷa (Ceylon) of a Bāṇa chief (name lost) ‘the ornament of Bali-kula’, and also refer to the daughter of Arikulakēsari. It records an endowment made by this princess, called Ariñjigai-Pirāṭṭiyār and the wife of the Bāṇa, for the conduct of worship and offerings and for burning 2 lamps during the three services every day to god Amarasundaradēva set up by her-probably in memory of her husband-in the temple at Tirunāgēśvaram, a dēvadāna in Tiraimūrnāḍu on the southern bank. Details of items required for each service are also given. As the record is incomplete the nature of the endowment is not clear.
Piḷḷaiyār Arikulakēsari, the father of the donatrix is no other than Ariñjaya. Rājakēsarivarman of this inscription should therefore refer to his son and successor Sundara-Chōḷa. The expedition to Ceylon mentioned in the record, wherein the Bāṇa prince is said to have distinguished himself (at the cost of his life), is known to have been led by the Koḍumbāḷūr chief and general Parāntakaṉ Śiṟiyavēḷār in the reign of Sundara-Chōḷa (Ep. Ind. Vol. XII, pp. 124 ff., and M.E.R. 1914., II, 15).
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0197.
Emmanuel Francis.
Summary: A facsimile of this inscription was kindly forwarded to me by Mr. Rāghavendrāchārya of Vānūr. It consists of one Sanskrit verse, which is identical with the last verse of Rājasiṁha's large inscription at Kañchī (No. 24, above). Hence it may be concluded, that the Panamalai Cave was founded by Rājasiṁha and that in his time the Pallavas ruled as far south as Panamalai.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0031.
Emmanuel Francis.
Summary: This is a bilingual record in Sanskrit (portions damaged) and Tamil, and registers an endowment of 20 Karuṅkāśu made to the temple by Bāradāyaṉ Śēnda-Nakkapirāṉbaṭṭa-Sarvakratuyājiyār of Kūṟṟamaṅgalam (the same as the donor of No. 169 above of the 7th year of Rājakēsarivarman), with the proviso that the annual interest of 3 kāśu accruing therefrom was to be given as prize among the competitors, excluding those who were successful in previous years, to the best reciter of prescribed portions of Jaiminīya-Sāmavēda before the god on the night of Tiruvādirai in Mārgaḻi month. The record might be one of Sundara-Chōḷa Parāntaka II.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0250.
Emmanuel Francis.
Summary: This records a gift of 400 kuḻi of land for a perpetual lamp in the temple of Pulippagavadēvar at Kāvaṉūr in Mīyāṟu-nāḍu, made by [Ku]rōvi Channayakramavitta-Sarvakratukkaḷ, a member of the āḷuṅgaṇam of the village, after purchasing it tax-free from the sabhā. The gift was left in charge of the sabhā itself. This might probably be a record of Sundara-Chōḷa.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0262.
Emmanuel Francis.
Summary: The subjoined Sanskrit inscription is engraved on three sides of an octagonal pillar,1 which was excavated at Amarāvatī by Mr. R.Sewell and sent by Dr. Burgess to the Madras Museum. The top of the pillar and some letters of the uppermost lines of the inscription have been broken off. The inscription has hitherto remained a puzzle, as each line seems to end incomplete. Finding, that the first words of some lines were connected with the last words of the following lines, I was led to suppose that the inscription must begin from the bottom and not from the top. Curiously enough, this is really the case. If the inscription is read upwards, we find that it consists of eleven complete verses and of a prose passage, the end of which is lost through the mutilation of the pillar at the top.
The inscription opens with an invocation of Buddha and with a mythical genealogy of Pallava, the supposed founder of the Pallava dynasty.
[[genealigical table]] Brahman. Bharadvāja. Aṅgiras. Sudhāman. Droṇa. Aśvatthāman, married to the Apsaras Madani. Pallava.
Verse 8 gives a popular etymology of the name Pallava. Then there follow the names of seven Pallava kings:—
1. Mahendravarman, son of Pallava.
2. Siṁhavarman I., son of 1.
3. Arkavarman, son of 2.
4. Ugravarman.
6. Nandivarman, son of 5, Śrī-Siṁhavishṇu.
7. Siṁhavarman II.
The inscription contains no information about the relationship, which existed between 3 and 4, 4 and 5, 6 and 7. Neither does the genealogy agree with the lists derived by Mr. Foulkes2 and Mr. Fleet3 from other Pallava inscriptions, although similar names of kings occur in them. For these reasons great care should be taken in using the above list for historical purposes.
From the incomplete prose passage at the end of the inscription, we learn that, on his return from an expedition to the north, Siṁhavarman II. came to a place sacred to Buddha, which was called Dhānyaghaṭa (line 38) or Dhānyaghaṭaka (line 47). The lost part of the pillar must have recorded a donation, which the king made to Buddha.
Dhānyaghaṭa or Dhānyaghaṭaka is evidently identical with Dhānyakaṭa or Dhānyakaṭaka, “corn-town,” the well-known old name of Amarāvatī. The use of gha instead of ka can perhaps be explained by the Tamil habit of softening a single consonant between two vowels.4
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0032.
Emmanuel Francis.
Summary: This is a record of Rājarāja I. It consists of two portions, a Sanskrit verse and a Tamil prose passage recording the same grant, viz., a gift of 30 suvarṇas (gold coins-kaḻañju ?) by Āditya for feeding a Brāhmaṇa in a maṭha at Gōvindapāḍi. In the Tamil portion his name and family are detailed as Madhurāntakaṉ Āchchapiḍāraṉ, the son of Vīraśōḻa Iḷaṅgōvēḷār of Koḍumbāḷūr in Kōnāḍu. The donor was evidently a later member of the dynasty of Koḍumbāḷūr chiefs who were connected by ties of marriage with the Chōḷa kings, and some of whom played an important part in the military campaigns of Rājarāja's predecessors against Ceylon and the Pāṇḍyas (S.I.I. V, No. 980 and M.E.R. 1908, paras 84-91).
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0033.
Emmanuel Francis.
Summary: An endowment of gold for a perpetual lamp in the temple by a lady named Koṟṟi in the name of her husband Kaṇḍiyūr Śaṅkaranārāyaṇa-Bhaṭṭa of Bhuvanachūḷāmaṇichchēri (quarter) of the village, who is called Viḍyāsāgara-pāraga and Guṇanidhi in the Sanskrit portion. The maṉṟāḍikkalaṉai including the vāriyaṉ agreed to the daily supply of ghee for the purpose. The name of the quarter suggests that it was called after the biruda of a king, possibly Parāntaka I.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0340.
Emmanuel Francis.
Summary: The inscription records both in Sanskrit and in Tamil the provision made for burning a lamp in the temple of Perumānaḍigaḷ Kamsāri, i.e., Kṛishṇa, in the Sanskrit portion) at Gōvindapāḍi by a Veḷḷāḷa resident of Kuḷakkuḍi in Piḍavūr-nāḍu, a subdivision of Iruṅgōḷapāḍi. This is engraved almost as a continuation of, and in the same script as No. 311 of 1906 of the 34th year of Parāntaka I.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0034.
Emmanuel Francis.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0033.
Emmanuel Francis.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0034.
Emmanuel Francis.
Summary: The subjoined five grants belong to the kings Narendra-mṛigarāja or Vijayāditya II, Amma I. or Vishṇuvardhana VI, Chālukya-Bhīma II. or Vishṇuvardhana VII, Amma II. or Vijayāditya V. and Vīra-Choḍa or Vishṇuvardhana IX. The place, which is occupied by each of these princes in the genealogy of the Eastern Chalukya dynasty, will be seen from the annexed table, for which all hitherto published Eastern Chalukya grants have been consulted, and in which numbers are prefixed to the names of those princes who really reigned, in order to mark their succession.1
The relation of the two usurpers (18) Tālapa and (21) Yuddhamalla to the direct line of the family is established by three inscriptions:—a. Tāḍapa is called the son of Vikramāditya's brother (Ind. Ant. Vol. XIV. p. 56); b. Tāla is called the son of Yuddhamalla, who was the paternal uncle of Chālukya-Bhīma I. (Ind. Ant. Vol. XIII, p. 249, where pitṛivya has to be read for pitṛivyo); c. Bhīma II, the son of Kollabhigaṇḍa Vijayāditya, is at the same time called the son of Yuddhamalla, the son of Tālapa, i.e., he belonged to the next generation after (21) Yuddhamalla (Ind. Ant. Vol. XII, p. 92).
Three of the last kings, who are shown in the annexed table, viz., (28) Vijayāditya VI, (29) Rājarāja II. and (30) Vīra-Choḍa, are only known from the subjoined inscription No. 39.
This grant belongs to the Sir W. Elliot Collection of the British Museum, and was made over to me for publication by Dr. Burgess. It consists of five copper-plates with raised rims. Each plate measures 9 by 3 inches. The first and fifth plates are inscribed only on their inner sides, while the three middle ones bear writing on both sides. The preservation of the plates is tolerably good. They are strung on an elliptic ring, which is (1/2)" thick and 4(7/8)" by 3(1/2)" in diameter. The well-preserved circular seal, which is attached to the ring, measures 2(5/8)" in diameter. It bears the sun and the moon at the top, the legend śrītribhuvanāṁkuśa across the centre, and an expanded lotus-flower (side-view) at the bottom—all in relief on a counter-sunk surface.
The document is a grant of the parama-māheśvara Narendra-mṛigarāja, alias Vijayāditya II., the son of Vishṇuvardhana IV. and grandson of Vijayāditya I. The name of the district (vishaya), to the inhabitants of which the king addresses his order, is lost. On the occasion of a lunar eclipse (chandra-grahaṇa-nimitte2) the king gave the village of Koṟṟapaṟṟu to twenty-four brāhmaṇas. Of these, six adhered to the Hiraṇyakeśi-sūtra and eighteen to the Āpastamba-sūtra. They belonged to the following gotṛas:—Agniveśya, Kauṇḍinya, Kauśika, Gautama, Parāśara, Bhāradvāja, Vatsa, Śāṇḍilya, Saṁkṛiti and Harita. According to the colophon of the grant, “the excellent prince Nṛipa-Rudra, who was the brother of Narendra-mṛigarāja and a descendant of the Haihaya-vaṁśa (!), (was) the executor of this charity.”3
[[genealogical table:]] PEDIGREE OF THE EASTERN CHALUKYA DYNASTY. [C1]Kīrtivarman (until Śaka 489). [C1]Satyāśraya Vallabha (from Śaka 532 until at least 556).4 [C2]1. Kubja Vishṇuvardhana I. Vishamasiddhi5 (18 years; cir. Śaka 526-27 to cir. 544-45). [C1]2. Jayasiṁha I. Vallabha (33 years; cir. Śaka 544-45 to cir. 577-78).6 [C2]3. Indra Bhaṭṭāraka.7 [C1]4. Vishṇuvardhana II. (9 years; cir. Śaka 577-78 to cir. 586-87.) [C1]5. Maṅgi-yuvarāja (25 years; cir. Śaka 586-87 to cir. 611-12). [C1]6. Jayasiṁha II. (13 years; cir. Śaka 611-12 to cir. 624-25.) [C2]7. Kokkili (6 months; cir. Śaka 625). [C3]8. Vishṇuvardhana III. (37 years; cir. Śaka 625 to cir. 662.) [C1]9. Vijayāditya I. Bhaṭṭāraka (18 years; cir. Śaka 662 to cir. 680). [C1]10. Vishṇuvardhana IV. (36 years; cir. Śaka 680 to cir. 716.) [C1]11. Vijayāditya II. Narendra-mṛigarāja (48 years; cir. Śaka 716 to cir. 764).8 [C1]12. Kali Vishṇuvardhana V. (1(1/2) years; cir. Śaka 764 to cir. 765-66.) [C1]13. Guṇaga, Guṇagāṅka or Guṇakenalla Vijayāditya III. (44 years; cir. Śaka 765-66 to cir. 809-10.) [C2]Yuvarāja Vikramāditya. [C3]Yuddhamalla. [C1]14. Chālukya-Bhīma I. Drohārjuna (30 years; cir. Śaka 809-10 to cir. 839-40.) [C1]15. Kollabhigaṇḍa, Kollabigaṇḍa or Kaliyarttyaṅka Vijayāditya IV. (6 months; cir. Śaka 840.) [C1]16. Amma I. Vishṇuvardhana VI. Rājamahendra (7 years; cir. Śaka 840 to cir. 847). [C1]17. Vijayāditya.9 [C1]18. Tāha, Tāla, Tāḍapa, Tālapa or Tāḻapa (1 month; cir. Śaka 847). [C1]19. Vikramāditya (11 months or 1 year; cir. Śaka 847 to cir. 848). [C2]20. Bhīma.10 [C1]21. Yuddhamalla (7 years; cir. Śaka 848 to cir. 855).11 [C1]22. Chālukya-Bhīma II. Vishṇuvardhana VII. Gaṇḍamahendra, son of queen Meḻāmbā (12 years; cir. Śaka 855 to 867). [C1]23. Amma II. Vijayāditya V. son of queen Lokamahādevī, ascended the throne in Śaka 86712 and reigned 25 years (to cir. Śaka 892). [C1]24. Dānārṇava or Dāna-nṛipa (3 years; cir. Śaka 892 to cir. 895). [C1]25. Aftor an interregnum of 27 years,13 Śaktivarman or Chālukyachandra reigned 12 years; circa Śaka 925 to circa 937. [C2]26. Vimalāditya married Kūndavā, daughter of Rājarāja of the Sūrya-vaṁśa and younger sister of Rājendra-Choḍa (7 years; cir. Śaka 937 to 944). [C1]27. Rājarāja I. Vishṇuvardhana VIII. married Ammaṅga-devī, daughter of Rājendra-Choḍa of the Sūrya-vaṁśa, ascended the throne in Śaka 94414 and reigned 41 years (to Śaka 985). [C2]28. Vijayāditya VI. received the kingdom of Veṅgī from his nephew Rājendra-Choḍa and reigned 15 years (Śaka 985 to 1000). [C1]Rājendra-Choḍa, alias Kulottuṅga-Choḍa-deva I, Kulottuṅga-deva or Rājanārāyaṇa, Choḍa king, married Madhurāntakī, daughter of Rājendradeva of the Sūrya-vaṁśa, and reigned 49 years (Śaka 985 to 1034). [C1]Vikrama-Choḍa (15 years; Śaka 1034 to 1049). [C2]29. Rājarāja II. (1 year; Śaka 1000 to 1001.) [C3]30. Vīra-Choḍa Vishṇuvardhana IX. ascended the throne in Śaka 1001; a grant15 is dated in the 21st year of his reign (Śaka 1022). [C4]Four other sons. [C1]Kulottuṅga-Choḍa-deva II. was reigning in Śaka 1056.16
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0035.
Emmanuel Francis.
Summary: The original of the subjoined inscription belongs to the Government Central Museum, Madras. According to Mr. Sewell,1 it “was found at the close of the year 1871 buried in the ground in a field in the village of Eḍeru near Ākiripalle in the Kistna District, 15 miles north-east of Bezvāḍa, a village belonging to the present Zamīndārī of Nūzivīḍu. The plates were presented to the Madras Museum by the then Zamīndār.” A rough transcript and paraphrase of the inscription were published by S. M. Naṭeśa Śāstrī.2 As the inscription deserves to be published more carefully owing to its bearing on a part of the history of the Eastern Chalukyas, I now edit it from the original plates, the use of which I owe to the kindness of Dr. E. Thurston, Superintendent, Government Central Museum.
The document is engraved on five copper-plates with raised rims, which are not less than (1/4) inch thick. Each plate measures 9(1/4) by 4(1/4) inches. The first and fifth plates are inscribed only on their inner sides, while the three middle ones bear writing on both sides. The characters are extremely elegant and must have been engraved by an accomplished calligraphist. The plates are strung on a slightly elliptic ring, which is (1/2) inch thick and measures about 5 inches in diameter. The well-cut circular seal, which is attached to the ring, rests on an expanded lotus-flower and measures 3(1/4) inches in diameter. It bears, at the top, a recumbent boar, which faces the right and is surmounted by the moon and the sun, two chāmaras, an elephant-goad and a symbol which I cannot make out; across the centre, the legend śrītribhuvanāṁkuśa; and at the bottom, an expanded lotus-flower (side-view),—all in relief, on a counter-sunk surface. Both the plates and the seal are in excellent preservation.
The inscription opens with a maṅgala, and then notices in prose and in verse the ancestors of the Eastern Chalukya king Amma I. Of the kings from Kubja-Vishṇuvardhana to Vishṇuvardhana IV. nothing but the names and the length of reigns is mentioned. The next king was Vijayāditya II., who is called Narendra-mṛigarāja in other inscriptions. He fought 108 battles during 12 years with the armies of the Gaṅgas and Raṭṭas, built 108 temples of Śiva in commemoration of his victories and ruled over Veṅgī for 44 years (verses 2 to 4). As Mr. Fleet has pointed out,3 “the Gaṅgas here referred to were mahāmaṇḍaleśvaras, feudatories of the Rāshṭrakūṭas, whose inscriptions are found in the Beḷgaum and Dhārwāḍ Districts.” The Raṭṭas mentioned in the grant were the Rāshṭrakūṭas themselves. If we deduct the sum of the reigns of the Eastern Chalukya kings from Kali-Vishṇuvardhana to Chālukya-Bhīma II. from the date of the accession of Amma II.—Śaka 8674—the accession of Kali-Vishṇuvardhana and the death of his predecessor Vijayāditya II. would fall in Śaka 764. Most inscriptions assign to the latter a reign of 48 years, two inscriptions a reign of 40 years,5 and the subjoined inscription a reign of 44 years. Accordingly, his accession would fall in Śaka 716, 724 or 720. Hence the war between Vijayāditya II. and the Raṭṭas—as suggested by Mr. Fleet—may have taken place during the reigns of the two Rāshṭrakūṭa kings Govinda III. and Śarva Amoghavarsha, who ruled at least from Śaka 7266 to 737 and from 7377 till at least 8008 respectively. As, in a grant of Śaka 730,9 the lord of Veṅgī is described as the servant of Govinda III., and as in a grant of Śaka 78910 it is stated, that Amoghavarsha was worshipped by the lord of Veṅgī, it seems that each party claimed the victory over the other. The fact, that Vijayāditya II. built 108 temples of Śiva, is also alluded to in two other inscriptions, where it is said, that he founded 108 temples of Narendreśvara, i.e., temples of Śiva called after his surname Narendra.11
Nothing of importance seems to have happened during the short reign of Kali-Vishṇuvardhana. His successor Vijayāditya III., who reigned from Śaka 765-66 to 80910, “having been challenged by the lord of the Raṭṭas, conquered the unequalled Gaṅgas, cut off the head of Maṅgi in battle, frightened the fire-brand Kṛishṇa and burnt his city completely” (verse 10.) The killing of Maṅgi and the burning of the city of Kṛishṇa is also reported in another inscription.12 The Kṛishṇa, whom Vijayāditya III. defeated, is probably identical with the lord of the Raṭṭas, who challenged him, and with the Rāshṭrakūṭa king Kṛishṇa II., whose earliest known date is Śaka 825.13
After the death of Vijayāditya III., the Rāshṭrakūṭas, as noticed by Mr. Fleet, seem to have been victorious; for his nephew Chalukya-Bhīma I., alias Drohārjuna, who ruled from Śaka 809-10 to 839-40, had to reconquer “the country of Veṅgī, which had been overrun by the army of the Raṭṭa claimants” (line 28f.) The length of the reign of Vijayāditya IV., the successor of Chalukya-Bhīma I., is not mentioned in the subjoined inscription; according to other grants he ruled six months.
There followed the king, who issued the grant, Amma I., alias Rājamahendra or Vishṇuvardhana VI. He, “having drawn his sword, which broke the dishonest hearts of his feudatory relatives, who had joined the party of his natural adversaries, won the affection of the subjects and of the army of his father (Vijayāditya IV.)” and of his grandfather (Chalukya-Bhīma I.)” (line 39 ff.) The natural adversaries of Amma I. were probably the Rāshṭrakūṭas under Prabhūtavarsha III., whose inscription is dated in Śaka 842.14
The grant proper, which takes up the remainder of the inscription, is an order, which Amma I. addressed to the inhabitants of the Kaṇḍeṟuvāḍi-vishaya, and by which he granted the village of Goṇṭūru15 together with twelve hamlets to Bhaṇḍanāditya, alias Kuntāditya, one of his military officers. The donee belonged to the Paṭṭavardhinīvaṁśa. His ancestor Kāḻakampa had been in the service of Kubja-Vishṇuvardhana, the first of the Eastern Chalukya kings, and had killed a certain Daddara in battle. Bhaṇḍanāditya himself had already served the donor's father, who is here called Vijayāditya-Kaliyarttyaṅka. The second part of this name corresponds to the Kollabhigaṇḍa or Kollabigaṇḍa of other inscriptions. The grant closes with the enumeration of the four boundaries of the village granted and of the names of the twelve hamlets included in it, and with two of the customary imprecatory verses.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0036.
Emmanuel Francis.
Summary: The original of the subjoined inscription was kindly placed at my disposal by R. Sewell, Esq., then Acting Collector of the Kistna District, and was, at his desire, made over to the Central Museum, Madras, for safe custody. It was discovered recently, while digging a mound near the temple at Kolavennu, Bezvāḍa Tālluqa. The document consists of three copper-plates with raised rims. Each plate measures 9 1/4 by 4 5/8 inches. The first and third plates are inscribed only on their inner sides, while the second one bears writing on both sides. The writing on the third plate breaks off in the description of the boundaries of the granted village. As there is no trace of any letters after the words: yasyāvadhayaḥ pūrvataḥ, “the boundaries of which (are), to the east,” it seems that the document was left incomplete, perhaps because the necessary details of the surroundings of the village were not to hand, when the edict was issued. The plates are strung on a ring, which is 1/2 inch thick and 5 inches in diameter. The circular seal, which is attached to the ring, rests on an expanded lotus-flower and measures 2 1/4 inches in diameter. It bears at the top a standing boar, which faces the right, with the sun and the moon over it, a chaurī and an elephant-goad on its left and a chaurī on its right; the centre of the seal is occupied by the legend śrītribhuvanāṁkuśa and its bottom by a lotus-flower with eight petals (bird's-eye view),—all in relief on a counter-sunk surface. Both the inscription and the seal are in fairly good preservation.
The inscription opens with a maṅgala, which mentions the lotus-flower that rises from Vishṇu's navel,1 and then gives the usual vaṁśāvali of the Eastern Chalukyas from Kubja-Vishṇu to Vikramāditya, the younger son of Chālukya-Bhīma I. The ensuing reign of Yuddhamalla, the son of Tāḻapa, is left out. This omission is probably due to the fact, that Chālukya-Bhīma II. considered his predecessor, whom he conquered, as an usurper and ignored him purposely. The grant consists of an order addressed by Chālukya-Bhīma II. alias Vishṇuvardhana VII. to the inhabitants of the Kaṇḍeṟuvāṭivishaya2 and issued at the request of a vassal of the king, the Pānara prince Vājjaya. On the occasion of a winter-solstice (uttarāyaṇa),3 Bhīma II. gave the village of Koḍhatalli as an agrahāra to Kommaṇa, who know the kramapāṭha (kramavid) and adhered to the Āpastamba-sūtra. The donce was the son of Deṇiya, who know the kramapāṭha (kramaka), and of Kandamavvā, and the grandson of Revaśarman, an inhabitant of Ābharadvasukālmādi.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0037.
Emmanuel Francis.
Summary: This inscription registers the remission of the taxes due on some land endowed for a perpetual lamp in the temple of Mūlasthānam-uḍaiya-Paramasvāmi at Pēriṅgūr, by Agniśarma Daśapuri-Bhaṭṭa-Sōmayājiyār of Puḷḷalūr, a member of the Āḷuṅgaṇam of the village, who paid a lump-sum of money therefor to the assembly (Peruṅguṟi-Perumakkaḷ). The alphabet of the inscription looks like that of No. 210 of 1906 of the time of Rējēndra-Chōḷa I, and the details of the date, viz. 4th year, Mithuna, śu. 7, Thursday, Hastā agree for A.D. 989, June 13, when Hastā commenced at ·25 of day. The record is therefore one of Rājarāja I.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0083.
Emmanuel Francis.
Summary: Like the preceding inscription, this one was received from Mr. R. Sewell, who found it lying in the Huzūr Treasury attached to the Collector's Office, Masulipatam, and was made over to the Madras Museum. The document consists of three copper-plates with raised rims. Each plate measures 7 3/4 by 3 3/4 inches. The first and third plates are inscribed only on their inner sides, while the second one bears writing on both sides. They are all much worn, and of the third plate one entire half is lost. The plates are strung on a ring, which is 3/8 inch thick and 5 inches in diameter. The circular seal, which is attached to the ring, rests on an expanded lotus-flower and measures 2 7/8 inches in diameter. It is much corroded, but still shows distinct traces of a standing boar, which faces the right, at the top, of the legend śrītribhuvanāṁkuśa across the centre, and of a lotus-flower with eight petals [bird's-eye view] at the bottom—all in relief on a counter-sunk surface.
The document opens with the usual vaṁśāvali of the Eastern Chalukyas from Kubja-Vishṇuvardhana. The donor is Amma-rāja II. alias Vijayāditya V. (who began to reign in Śaka 867). The king addresses his order to the inhabitants of the Gudravāra-vishaya, which must be identical with the Gudrāvāra- or Gudrahāra-vishaya of other inscriptions.1 The donee, whose name is lost, was the family priest (kulabrāhmaṇa) of the king and belonged to the Kauṇḍilya-gotra (sic). The object granted seems to have been a field, which had formerly belonged to the donee (etadīya-prāktana-kshetra), but had been taken away from him (vilupta) and was probably restored to him by the present document. The other details of the grant are lost.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0038.
Emmanuel Francis.
Summary: The original of the subjoined grant belongs to the Sir W. Elliot Collection in the British Museum and was lent to me for publication by Dr. Burgess. It had been previously in the possession of the karaṇam of Chellūr, a village in the Cocanada: Tālluqa of the Godāvarī District: The grant consists of five copper-plates with raised rims. Each plate measures 5 3/4 by 10 1/4 inches. The first plate bears writing only on its inner side, while the remaining ones are inscribed on both sides. The preservation of the plates is fairly good; the fifth only is somewhat damaged. The ring, which bears the seal, has been cut. It is 5/8 inch thick and 6 1/4 inches in diameter. The well-preserved seal measures 2 5/8 inches in diameter. It rests on an expanded lotus-flower and bears in relief on a counter-sunk surface the legend śrītribhuvanāṁkuśa. Over the latter, it contains a boar, which faces the right and is surrounded by two lamp stands, two chāmaras, the sun and the moon, an elephant-goad and a conch. Below the legend, there is a drum (?), an expanded lotus-flower (bird's-eye view), an emblem resembling what Mr. Fleet supposes to be a makara-toraṇa,1 and a svastika.
Abstracts of the present inscription have already been published by Sir W. Elliot.2 It is the latest known document of the Eastern Chalukya a dynasty and possesses considerable interest, as it contains valuable details about the connection between the Eastern Chalukyas and the Choḷas and thus settles the dates of several kings of the last-mentioned dynasty.
The vaṁśāvali of the inscription consists of four parts:—
I. (Lines 1-16.) A genealogy of the lunar race down to Udayana, commencing with whom fifty-nine emperors are supposed to have reigned at Ayodhyā.
II. (Lines 16-28.) An account of five Early Chalukya kings, viz.:—
[[genealogical table]] Vijayāditya I., killed in a battle with Trilochana-Pallava. Vishṇuvardhana, married to a Pallava princess. Vijayāditya II. Pulakeśi-Vallabha. Kīrtivarman.
III. (Lines 28-46.) The usual succession of the Eastern Chalukyas of Veṅgī from Kubja-Vishṇuvardhana to Vimalāditya.
IV. (Lines 46-78.) An account of the later Eastern Chalukyas during their connection with the Choḷas, viz.:—
[[genealogical table]] [C1]Vimalāditya. [C1]Rājarāja I. [C2]Vijayāditya. [C1]Rājendra-Choḍa, alias Kulottuṅga-deva or Rājanārāyaṇa. [C1]Two sons, of whom one was Rājarāja II. [C2]Vīra-Choḍa, alias Vishṇuvardhana. [C3]Four other sons.
The first and second parts of the vaṁśāvali need not be treated in detail, as the first is entirely mythical, and Mr. Fleet considers the second to be “a mere farrago of vague tradition and Purāṇik myths, of no authority, based on the undoubted facts that the Chalukyas did come originally from the north, and did find the Pallavas in possession of some of the territories afterwards acquired by themselves, and on a tradition of the later Kādambas that the founder of their family was named Trilochana or Trinetra.”3
The third part of the vaṁśāvali agrees with Mr. Fleet's grants of Rājarāja I. and of Kulottuṅga-Choḍa-deva II.4 Just as in the grant of Rājarāja I. a reign of 3 years is allotted to Dānārṇava, who is here also called Dāna-nṛipa, and an interregnum of 27 years is stated to have taken place after him. There follow the reigns of his sons Śaktivarman (12 years) and Vimalāditya (7 years). No mention is made of the Choḷa princess Kūndavā, whom the latter married according to the grant of Rājarāja I.
We now turn to the fourth part of the vaṁśāvali. The son of Vimalāditya, Rājarāja, who ruled for 41 years (line 47), married Ammaṅga-devī, the daughter of a Rājendra-Choḍa of the solar race (verse 7). Their son Rājendra-Choḍa (verse 8), Kulottuṅga-deva (verse 11) or Rājanārāyaṇa (verse 12) at first ascended the throne of Veṅgī (verse 9), conquered Kerala, Pāṇḍya, Kuṇtala and other countries (verse 10), and was anointed to the Choḍa kingdom (verse 11). He married Madhurāntakī, the daughter of a Rājendra-deva of the solar race (verse 12) and had by her seven sons (verse 13). When he rose to the Choḍa kingdom, he had given the kingdom of Veṅgī to his paternal uncle Vijayāditya (verse 14), who died after a reign of fifteen years (verse 15). Then he gave Veṅgī to his son Rājarāja (verses 13 and 16) and, when the latter had returned after one year's reign (verse 17), to Rājarāja's younger brother Vīra-Choḍa (verse 18), who was crowned at Jaganātha-nagarī5 (verse 20) in Śaka 1001 (verse 21). As the difference between this date and Śaka 944, the date of the accession of Rājarāja I. according to Mr. Fleet's grant, is equal to the sum of the intervening reigns of Rājarāja I., Vijayāditya VI. and Rājarāja II. (41+15+1=57), it follows that Rājendra-Choḍa must have appointed Vijayāditya VI. viceroy of Veṅgī in the very year of his accession. The present grant of Vīra-Choḍa is dated in the 21st year of his reign, i.e., Śaka 1022, or 12 years before the death of his father Rājendra-Choḍa and before the accession of his elder brother Vikrama-Choḍa.
The chief importance of the Chellūr plates consists in the light, which they throw on a portion of the history of the Choḷa dynasty. The large Leyden grant and some of the Tamil inscriptions contained in the present volume mention three Western Chālukya kings, who were the antagonists of three Choḷa kings:—
1. According to the large Leyden grant, Rājarāja-deva (see Nos. 40, 41 and 66, below) conquered Satyāśraya. This was probably the Western Chālukya king Satyāśraya II. (Śaka 919 to about 930.) Consequently, Rājarāja-deva may be identified with that Rājarāja of the Sūryavaṁśa, whose daughter Kūndavā was married to the Eastern Chalukya king Vimalāditya (Śaka 937 (?) to 944). With this agrees the Koṅgu Chronicle, which places Rājarāja's reign about Śaka 926.
2. According to Nos. 67 and 68, below, Rājendra-Choḷa-deva conquered Jayasiṁha. This was the Western Chālukya king Jayasiṁha III. (about Śaka 940 to about 964), who, in one of his inscriptions, calls himself “the lion to the elephant Rājendra-Choḷa” (see the introduction to No. 37). Consequently, Rājendra-Choḷa-deva must be identified with that Rājendra-Choḍa of the Sūryavaṁśa, whose daughter Ammaṅga-devī was married to the Eastern Chalukya king Rājarāja I. (Śaka 944 to 985), and who may be the same as that Rājendra-Choḍa, whose younger sister Kūndavā was married to Vimalāditya (Śaka 937 (?) to 944). If the last identification is correct, Rājendra-Choḷa-deva would have been the son of Rājarāja-deva.
3. According to the fragmentary inscription No. 127, below, and according to an inscription at Māmallapuram, Rājendra-deva conquered Āhavamalla. This was probably the Western Chālukya king Āhavamalla II. or Someśvara I. (about Śaka 964 to about 990), who, according to inscriptions and according to the Vikramāṅkacharita, fought with the Choḷas. Consequently, Rājendra-deva may be identified with that Rājendra-deva of the Sūryavaṁśa, whose daughter Madhurāntakī was married to the Eastern Chalukya king Rājendra-Choḍa or Kulottuṅga-Choḍa-deva I. (Śaka 985 to 1034.) The inscriptions do not inform us, in what manner Rājendra-deva was related to his predecessor Rājendra-Choḷa-deva.
The subjoined table will show at a glance all supposed synchronisms:—
[[genealogical table]] [C1]Western Chālukyas. [C2]Choḷas (Sūryavaṁśa). [C3]Eastern Chalukyas (Somavaṁśa). 1. Satyāśraya II. fought with Rājarāja-deva, who was the father-in-law of Vimalāditya [C1](Śaka 919 to about 930.) [C2](about Śaka 926.) [C3](Śaka 937 (?) to 944). 2. Jayasiṁha III. fought with Rājendra-Choḷa-deva, who was the father-in-law of Rājarāja I. [C1](about Śaka 940 to about 964.) [C2](Śaka 944 to 985.) 3. Āhavamalla II. fought with Rājendra-deva, who was the father-in-law of Rājendra-Choḍa or (about Śaka 964 to about 990.) [C2]Kulottuṅga-Choḍa-deva I. (Śaka 985 to 1034.)
In order to prevent its re-occurrence, I conclude with alluding to the in all previous pedigrees of the Choḷas. This was the confounding of the two Choḷa kings Rājarāja and Rājendra-Choḷa with their Eastern Chalukya grandsons, who seem to have received their names from those of their maternal grandfathers. In reality the Eastern Chalukya king Rājarāja I. ruled only over Veṅgī. His son Rājendra-Choḍa or Kulottuṅga-Choḍa-deva I., though at first king of Veṅgī, seems to have inherited the Choḷa kingdom from his father-in-law, the Choḷa king Rājendra-deva, in Śaka 985.
After the vaṁśāvali, the subjoined inscription contains the grant itself. It is an order, which was addressed by the paramamāheśvara Vīra-Choḍa-deva (line 79), alias Vishṇuvardhana (line 78) to the inhabitants of the Guddavāṭi-vishaya6 (line 80). In the 21st year of his reign (line 113) the king gave a village of the above-mentioned district, whose name is indistinct, but seems to have been Kolāṟu7 (line 103), to a temple of Vishṇu at the agrahāra of Chellūru.8 This Vishṇu temple had been founded (verse 36) by the king's senāpati (verse 30) Meḍamārya (verse 27), alias Guṇaratnabhūshaṇa (verse 29), who had also constructed a pond at the same village of Chellūru (verse 34) and founded two sattras at Drākshārāma9 and Pīṭhapurī10 (verse 33). He was the son of Potana of the Mudgalagotra (verse 24), who had received from Rājarāja11 the somewhat lengthy title of Rājarāja-brahma-mahārāja (verse 25), by Kannamāmbā (verse 26). The edict ends with the statement, that its executors (ājñapti) were the five ministers (pañcha pradhānāḥ), and with the names of the composer and the writer.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0039.
Emmanuel Francis.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0003.
Emmanuel Francis.
Summary: This interesting inscription engraved in the Pallava rock-cut cave-temple on the hill at Tiruchchirāppaḷḷi is dated in the 4th year and 2,501st day of the reign of king Māṟañjaḍaiyaṉ, who is also called Pāṇḍyādhirāja Varaguṇa[varman]. Having destroyed the fort at Vembil (i.e., Vēmbaṟṟūr near Kumbakōṇam), the king was staying at Niyamam at the time of the issue of this record. He is described as an ornament of both the solar and lunar dynasties, probably because of an earlier marital alliance between the Chōḷa (solar) and the Pāṇḍya (lu2nar) ruling families. The king is stated to have made a gift of 125 kaḻañju of gold to the temple of Tirumalai-Bhaṭāra, by which the liṅga in the rock-cut cave is evidently meant. From the fact that provision was made for burning five lamps in this temple on the day of Ārdrā every month, it is probable that Ārdrā was the natal star of this king.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0010.
Emmanuel Francis.
Summary: This inscription dated in the 13th year of Jaṭāvarman Sundara-Chōḷapāṇḍya registers the sale by the sabhā of Rājarāja-chaturvēdimaṅgalam to the temple of Rājēndraśōḻa-viṇṇagar-Paramasvāmigaḷ, which according to other inscriptions is known to be the temple built by the Chēra king Rājasiṁha in the name of his Chōḷa overlord.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0144.
Emmanuel Francis.
Summary: This record belongs to the reign of the Pāṇḍya king Varaguṇa-Mahārāja and is dated in the 4th year and 4635th day of his reign. The puḷḷi is marked in many consonants which fact proves its early date.
The Sanskrit verse at the beginning states that a certain Kaḍambavēḷāṉ donated 15 kāśu and that from its interest a lamp was to be maintained in the temple of Śiva of Nūtanagrāma.
The Tamil portion records that Maṟavaṉ Aṇukkappēraraiyaṉ alias Kaḍambaṉvēḷāṉ of Perumāttūr in Muttūṟṟu-kūṟṟam made a gift of 15 paḻaṅgāśu and a lamp stand for burning a perpetual lamp in the temple and another similar amount for the supply of garlands to the deity. Tirupputtūr (Nūtanagrāma) is said to be a brahmadēya in Koḻuvūr-kūṟṟam.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0015.
Emmanuel Francis.
Summary: These two records engraved in early Grantha and Vaṭṭeḻuttu characters belong to Māṟañjaḍaiyaṉ who is also called Parāntaka. They are important because the Kali year 3871 is also quoted for this king, thus furnishing a valuable chronological land mark for early Pāṇḍya history. The rock-cut temple of Narasiṁha was begun by Māṟaṉ-Kāri alias Muvēndamaggalappēraraiyaṉ, a vaidya of Karavandapura alias Kaḷakkuḍi and an Uttaramantrin (minister) of the Pāṇḍya king,1 but as he died subsequently, the work was completed by his brother Māṟaṉ-Eyiṉaṉ alias Pāṇḍimaṅgala-Viśaiyaraiyaṉ who succeeded him in the office of minister, who added the mukhamaṇḍapa and had the consecration ceremony performed. As the person first mentioned had also the title Madhurakavi, it has been tentatively assumed that he had some connection with the Vaishṇava Āḻvār named Kāri Māṟaṉ alias Nammāḷvār, the author of the Tiruvāymoḻi. Karavandapuram has been identified with Ukkiraṉkōṭṭai in the Tirunelveli taluk of the district of the same name, in the inscriptions copied from which, the village is called Kaḷakkuḍi and Kaḷandai.2
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0001-0002.
Emmanuel Francis.
Summary: This is a fragmentary inscription, the beginning and end being lost. The 6th regnal year of a Śrīvallabhadēva is mentioned in line 2. A gift of land in the village Durgābhagavatinallūr made probably by Kandāḍai Kāḷamēgha-Bhaṭṭa of the Āpastamba-sūtra seems to have been recorded originally. Palæographically the record may be assigned to the 12th century.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0211.
Emmanuel Francis.
Summary: This record does not contain the name of the king but purports to have been issued by the god himself, who is called Śārṅgin of Chakratīrtham; but it may be attributed to the time of Jaṭāvarmaṉ Śrīvallabha because a new channel with the name of Śrīvallabhappērāṟu is mentioned as having been dug to irrigate some lands. Further, the donee Śrī-Harushaṉ-Nārāyaṇa-Bhaṭṭa-Vājapēyayāji of Kīraṉūr mentioned here figures in another record of this king (No. 223 alove) with which this has to be connected.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0224.
Emmanuel Francis.
Summary: This record of Śrīvallabha dated in the year opposite to the 22nd year of his reign contains the date 22nd year and [5]40th day at the end. The king while seated on the throne named Kaliṅgattaraiyaṉ in his palace at Madurai issued this order to the mūlaparishad of Tiruttaṅgāl to the effect that this village which had originally been a dēvadāna-brahmadēya of Karunilakkuḍi-nāḍu and had subsequently been made taxpaying was to be restored to its original classification from the 23rd year of the king's reign. The income accruing from the taxes was to be utilised for the expenses in the temple of god Paramasvāmin who was pleased to be stationed on the Tirumalai at the place. The order is signed by Araiyaṉ Śōmaṉ alias Mīṉavadaraiyaṉ of Koḻuvaṉūr in the eastern portion of the Miḻalai-kūṟṟam.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0257.
Emmanuel Francis.
Summary: This and the next-following seven inscriptions record grants to Jvarakhaṇḍeśvarasvāmin of Velūr, i.e., to the Vellore Temple, which is nowadays called Jalakaṇṭheśvara.1 The name of the temple is spelt Jvarakaṇḍeśvara in five inscriptions, Jvarakaṇṭheśvara in two others and Jvarakaṇḍheśvara in one of them. The Sanskrit original of these various forms seems to have been Jvarakhaṇḍeśvara. Jvarakhaṇḍa, “the destroyer of fever,” would be a synonym of Jvarahara, which is applied to Śiva in the name of one of the Kāñchīpuram temples.2
The inscriptions Nos. 43 to 46 are dated on the same day of the Akshaya year, which was current after the expiration of the Śaka year 1488, and during the reign of Sadāśivadeva-mahārāyar. They record grants which were made to the Vellore Temple at the request of Śiṉṉa-Bommu-nāyaka of Velūr by the mahāmaṇḍaleśvara Tirumalaiyadeva-mahārāja, also called Tirumalai-rājayaṉ, (the younger brother of) Rāmarāja, with the consent of Sadāśiva-deva-mahārāyar.
The historical results obtained from these four inscriptions are:—
1. That Sadāśiva-deva of Vijayanagara was still alive in 1566-67 A.D., i.e., ten years after the latest grant mentioned in my second paper on the Karṇāṭa Dynasty.3
2. That, after the death of his elder brother Rāma, Tirumala-rāja of Karṇāṭa4 continued to acknowledge the king of Vijayanagara as his sovereign and submitted to the title of mahāmaṇḍaleśvara.
3. The Śiṉṉa-Bommu-nāyaka of the four inscriptions is perhaps identical with “Bommi Reddi or Naidu,” to whom tradition assigns the foundation of the Vellore Temple.5
The Viḷāpāka grant of Veṅkaṭa I. of Karṇāṭa dated Śaka 1523 mentions a certain Liṅga-bhūpāla, son of Velūri-Bomma-nṛipati and grandson of Vīrappa-nāyaka- kshmāpa.6 Velūri-Bomma is evidently the same as Śiṉṉa-Bommu-nāyaka of Velūr. From the title “prince”, which the Viḷāpāka grant attributes to Bomma and to his father and son, it follows that his family were petty chiefs under the kings of Karṇāṭa, who were again nominally dependent on the kings of Vijayanagara.
The inscription No. 43, as mentioned in Sewell's Lists of Antiquities,7 records the gift of the village of Aṟappakkam, where it is still found.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0043.
Emmanuel Francis.
Summary: The object of the grant is “the village of Murukkeri-Śiṟṟeri within (the boundaries of) Arugūr,” i.e., of the modern Ariyūr.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0044.
Emmanuel Francis.
Summary: This bilingual inscription consists of a portion in Sanskrit and a portion in Tamil. The Sanskrit portion states that Teṉṉavaṉ-Pallavādhipa alias Māṟaṉ-Āditya born at Pōḻiyūr in Pōḻiyūr-nāḍu made a gift of 40 Kṛishṇa-kācha for burning a lamp in the temple of Śūlapāṇi at Śrīsthalī. The Tamil portion, dated the in the 4th+1st year and 593rd day of the reign of Māṟañjaḍaiyaṉ states that Māṟaṉ-Āchchaṉ of Pōḻiyūr in Pōḷiyūr-nāḍu gave a donation of 40 kaḻañju to the Sabhā of Maṇaṟkuḍi for a lamp to be burnt in the temple of Tirukkaṟṟaḷi-Bhaṭāra at Tirupputtūr, a brahmadēya in Mīkuṇḍāṟu in Koluvūr-kūṟṟam and another gift of kaḻañju to the vaṇṇār of the place. This chieftain Māṟaṉ-Āchchaṉ has figured in another record from Kuttalam in the Tirunelveli District.1
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0005.
Emmanuel Francis.
Summary: The object of the grant is the village of Arumbaritti.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0045.
Emmanuel Francis.
Summary: The object of the grant is the village of Śadupperi.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0046.
Emmanuel Francis.
Summary: This and the next-following two inscriptions are dated on the same day of the yuva year, which was current after the expiration of the Śaka year 1497, and during the reign of the mahāmaṇḍaleśvara Śrīraṅga-deva-mahārāyar. They record grants to the Vellore Temple, which were made at the request of Śiṉṉa-Bommu-nāyaka of Velūr by Kṛishṇappa-nāyaka Ayyaṉ, with the consent of Śrīraṅga-deva-mahārāyar.
The Śrīraṅga-deva mentioned in Nos. 47 to 49 is Śrīraṅgarāya I. of Karṇāṭa, of whom we have copper-plate grants of Śaka 1497 and 15061. An inscription of his tributary Kṛishṇappa-nāyaka dated Śaka 1500 has been translated by Mr. Rice.2 On Śiṉṉa-Bommu-nāyaka of Velūr, see the introduction of No. 43.
The inscription No. 47 records the gift of the village of Śattuvāchcheri, where it is still found.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0047.
Emmanuel Francis.
Summary: The object of the grant is the village of Śeṇbaga-Perumāḷ-nallūr, i.e., the modern Śamaṅginellūr.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0048.
Emmanuel Francis.
Summary: This inscription of Māṟañjaḍaiyaṉ is dated in the 4th year opposite to the 6th, which apparently is a wrong citation for 4+6th year. The Sanskrit ślōka at the beginning states that Paṭṭā, the daughter of Māṟaṉ and the wife of Śaṅkara donated 10 dināra for a lamp to the god Śrīsthalīśa. The Tamil portion records the same fact in greater detail. The brāhmaṇa Mōśi Kaṇḍaṉ Śaṅkaraṉ is stated to be the son fo the kiḻār of Arukandūr and the amount of gift is specified as 10 kāśu. The endowment was left under the protection of Āyiratteḻunūṟṟuvar. What exactly is meant by this name is not clear.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0009.
Emmanuel Francis.
Summary: The object of the grant is the village of Perumugai (?), i.e., the modern Perumai.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0049.
Emmanuel Francis.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0004.
Emmanuel Francis.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0005.
Emmanuel Francis.
Summary: This inscription is dated in the tenth year of Ko-Māṟavarman1 Tribhuvanachakravartin Vīra-Pāṇḍya-deva and records the building of a sluice at Vaigai-Tirumalai.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0069.
Emmanuel Francis.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0006.
Emmanuel Francis.
Summary: This inscription is dated in the 12th year of Rājanārāyaṇa Śambuvarāja1 and records the setting up of a Jaina image on Vaigai-Tirumalai, i.e., on the holy mountain of Vaigai.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0070.
Emmanuel Francis.
Summary: This inscription is much obliterated. It consists of a passage in Tamil prose, a Sanskrit verse in the Śārdūla metre, and another Tamil prose passage, and records some gifts made by Vyāmukta-śravaṇojjvala or (in Tamil) Viḍu-kādaṛagiya-Perumāḷ, alias Atigaimāṉ[i]1 of the Chera race. The name of the capital of this prince seems to have been Takaṭā. He was the son of some Rājarāja and a descendant of a certain Yavanikā, king of Keraḷa, or (in Tamil) Eṛiṉi, king of Vañji.2 The king repaired the images of a yaksha and a yakshī, which had been made by Yavanikā, placed them on the Tirumalai Hill, presented a gong and constructed a channel. The Tirumalai Hill is here called Arhasugiri (the excellent mountain of the Arha[t]) and (in Tamil) Eṇguṇaviṟai-Tirumalai (the holy mountain of the Arhat). According to the Sanskrit portion of the inscription, it belonged to the Tuṇḍīra-maṇḍala; this seems to be a Sanskritised form of the well-known Toṇḍai-maṇḍalam.3
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0075.
Emmanuel Francis.
Summary: This inscription consists of a Sanskrit verse, which is a duplicate of that occurring in No. 75.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0076.
Emmanuel Francis.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0077.
Emmanuel Francis.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0007.
Emmanuel Francis.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0008.
Emmanuel Francis.
Summary: This is a bilingual record in Sanskrit and Tamil, stating that Ambalavaṉ Paḻuvūr-Nakkaṉ of Kavuḷālam (Kolar) who was a nobleman of the king's council and who had obtained the title Vikramaśōḻa-Mahārājaṉ after the surname of his over-lord, built the temple of Vijayamaṅgalattu-Mahādēva with stone at Periya-Śrīvānavaṉmahādēvi-chaturvēdimaṅgalam a brahmadēya on the nothern bank of the river and made an endowment of the village Neḍuvāyil with its surrounding hamlets for offerings, worship and all other requirements of the temple after purchasing it tax-free from the assembly of the village. In the Sanskrit portion with which the inscription begins, the donor is said to have been a member of the fourth caste and a personification of all the good qualities, with whose valour the king was greatly pleased and conferred on him the title ‘Vikrama-Chōḷa-Mahārāja’. The inscription has been assigned to king Uttama-Chōḷa M.E.R. for 1929 (Part II, para 29).
The inscription from line 42 to 83 which is in continuation of the above is in smaller and also ornate style of writing and is faulty throughout. It purports to register an order issued in the 7th year of Rājarājadēva by the same donor (who is here called Rājarāja-Pallavaraiyaṉ) while he was camping at Śrī Vijayamaṅgalam, fixing in elaborate detail all the requirements in terms of paddy, for feeding 30 Śivayōgins and 20 Brāhmaṇas daily in the temple and for the maintenance of the several members of the temple staffs, which were to be met from the annual produce of the land granted.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv19p0i0357.
Emmanuel Francis.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0009.
Emmanuel Francis.
Summary: This is a Sanskrit inscription in early Grantha characters. It gives the genealogy of the family of Koḍumbāḷur Chiefs. The first line is mutilated and hence the name of the original ancestor is not known. He is said to have captured an elephant battalion evidently from some enemy. In his family was born Paravīrajit Vīratuṅga; his son was Atīvīra, the unrivalled (Anupama); his son was Saṅghakṛit to whom was born Nṛipakēsari; his son was Paradurgamarddana, the glorious conqueror of Vātāpi. To him was born Samarābhirāma who killed Chaḷukki in a battle at Adhirājamaṅgala. He married a princess named Anupamā the daughter of the Chōḷa king. His son by this princess was Bhūti who by his prowess in battle obtained the title Vikramakēsari. He is stated to have made the waters of the Kāvēri red with the blood of the Pallava army slain by him. He also conquered Vīra-Pāṇḍya in battle and destroyed one Vañchi-Vēḷ. It is stated that he was living at Koḍumbāḷūr with his two wives Kaṟṟaḷi and Varaguṇā, by the former of whom he had two sons Parāntakavarman and Ādityavarman. This Bhūti Vikramakēsari built three shrines in the name of himself and his two consorts for god Mahēśvara at Koḍumbāḷūr, and presented a maṭha to Mallikārjuna of Madura, a teacher of the Kāḷāmukha sect of Śaivas and eleven villages for feeding 50 ascetics of that sect (every day).
Since this chief Bhūti Vikramakēsari is known from other stone records to be identical with Teṉṉavaṉ Iḷaṅgōvēḷ a feudatory of Chōḷa Āditya I, it is possible that the destruction of the Pallava army claimed by him was in connection with his liege-lord Āditya's overthrow of Pallava Aparājita in battle and his annexation of the latter's territory sometime before A.D. 890. In this case Vīra-Pāṇḍya over whom also, Bhūti claims a victory cannot be equated with his namesake who was killed in fight by Āditya II Karikāla (vide An. Rept. for 1908, Part II, para 88), because that event took place more than 70 years later. He should have been a contemporary of Parāntaka Vīra-Nārāyaṇa and probably belonging to a collateral Pāṇḍya line as surmised by Mr. K.V.S. Aiyar (Q.J.M.S. Vol. XLIII, Nos. 3 and 4).
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv23p0i0129.
Emmanuel Francis.
Summary: This is a much damaged and fragmentary inscription in Grantha which should have formed part of a genealogy. Atri is mentioned.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv23p0i0141.
Emmanuel Francis.
Summary: North wall of the first prākāra of the Pālvaṇṇanāthasvāmi temple.
Chaḍaiyavarmaṉ Tribhº Kōnērin-maikoṇḍāṉ Abhirāma Varatuṅga-rāma Vīrapāṇḍya Śaka 1511: 1588 A.D.
This epigraph commences with a Sanskrit verse invoking Śiva.
The details of date viz., Śaka 1511, regnal year 2, Sarvadhāri, dakshiṇāyana, Dhanu-Ravi 6 Wednesday, ēkādaśi, Svāti-nakshatra corresponding to 1588 A.D., December 4.
It records the grant of Vaṅgaikuḷam in Mallayampaṭṭu in Āriya-nāḍu as kuḍinīṅg-dēvadāṉa to Śeṇbagavaṉap-perumāḷ Irāmīchchuraṉ, who has to expend annually 20 paṇam to meet the expenses of the birth-day celebration of the king on the star of Pūsa falling in the month of Puraṭṭāśi.
An order (ōlai) was issued to this effect by the vāśalttāṉigar to the kaṇakkar (accountant) and drafted in the name of Ādichaṇḍēśvaran.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv25p0i0272.
Emmanuel Francis.
Summary: On the 30th April 1891, Professor Julien Vinson, of Paris, was good enough to send me a reprint1 of his paper Spécimen de Paléographie Tamoule, which contains an analysis of, and extracts from, the subjoined copper-plate inscription. The original plates had been discovered in 1879 at Kaśākūḍi, 4 kilometres from Kāraikkāl (Karikal),2 by M. Jules de la Fon, of Pondicherry. Professor Vinson's paper, which is based on a tracing prepared by M. de la Fon, convinced me of the importance of the inscription and induced me to apply through Government to His Excellency the Governor of the French Settlements in India for a loan of the original plates. This request was most graciously and promptly complied with. After I had transcribed the plates and prepared impressions of them, they were returned to their present owner.
The Kaśākūḍi copper-plates, eleven in number, are strung on a ring. On this is soldered the royal seal, with the figure of a bull which faces the left and is surmounted by a liṅga. The bull was the crest of the Pallavas,3 while their banner bore the figure of Śiva's club (khaṭvāṅga).4 The Grantha and Tamil characters of the inscription resemble those of the Kūram plates (Vol. I, No. 151). The major portion of the inscription is in the Sanskrit language (lines 1 to 104). The particulars of the grant are repeated, with considerable additions, in the Tamil language (ll. 104 to 133). The concluding portion of the inscription is again in Sanskrit (ll. 133 to 138), with a short parenthetical note in Tamil (l. 137).
The immediate object of the inscription is to record the grant of a village, made in the 22nd year of the reign (ll. 80 and 105) of the Pallava king Nandivarman (verses 27 and 30, and l. 79). As in other Pallava copper-plate inscriptions, the grant proper is preceded by a panegyrical account of the king's ancestors, which adds a large number of new details to our knowledge of the Pallava history. After nine benedictory verses, the author names the following mythical ancestors of the Pallava dynasty:—
Brahmā (v. 10). Aṅgiras (11). Bṛihaspati (12). Śaṁyu (13). Bharadvāja (14). Drōṇa (15). Aśvatthāman (16). Pallava (17). Aśōkavarman (19).
This last king can scarcely be considered a historical person, but appears to be a modification of the ancient Maurya king Aśōka. Then follows a passage in prose, which informs us that, after this Aśōkavarman, there ruled a number of other Pallava kings, viz., [S]kandavarman, Kal[i]ndavarman, Kāṇagōpa, Vishṇugōpa, Vīrakū[r]cha, Vīrasiṁha, Siṁhavarman, Vishṇusiṁha and others (l. 48 f.). Some of these names actually occur in the inscriptions of that ancient branch of the Pallavas, whose grants are dated from Palakkada, Daśanapura and Kāñchīpura, viz., Skandavarman, Siṁhavarman, Vishṇugōpavarman,5 and Vīrakōrchavarman.6 The Amarāvatī pillar-inscription (Vol. I, No. 32) mentions two kings named Siṁhavarman. But the order in which these names are enumerated, is completely different in each of the three available sources for the history of the early Pallavas, viz., the Amarāvatī pillar, the early copper-inscriptions, and the prose introduction of the Kaśākūḍi plates. For this reason, and on account of the summary manner in which the early kings are referred to by the author of the Kaśākūḍi inscription, it is a mistake to derive a regular pedigree from the latter, as was done by Professor Vinson (l.c., p. 453); and it must be rather concluded that, at the time of Nandivarman, nothing was known of the predecessors of Siṁhavishṇu, but the names of some of them, and that the order of their succession, and their relation to each other and to the subsequent line of Siṁhavishṇu, were then entirely forgotten.
With verse 20 we enter on historical ground. The list of kings from Siṁhavishṇu to the immediate predecessor of Nandivarman agrees with the Udayēndiram plates of Nandivarman Pallavamalla (No. 74). Siṁhavishṇu appears to have borne the surname Avanisiṁha, and is stated to have defeated the Malaya, Kaḷabhra, Mālava, Chōḷa, Pāṇḍya, Siṁhaḷa and Kēraḷa kings.
His successor Mahēndravarman I. “annihilated his chief enemies at Puḷḷalūra” (v. 21). The ‘chief enemies’ were probably the Chalukyas, who, in their turn, considered the Pallavas their ‘natural enemies.’7 As Puḷḷalūr is the name of a village in the Conjeeveram tālluqa,8 it appears that the Chalukya army had made an inroad into the Pallava dominions, before it was repulsed by Mahēndravarman I.
His son Narasiṁhavarman I. is reported to have conquered Laṅkā, i.e., Ceylon, and to have captured Vātāpi,9 the capital of the Western Chalukyas. The Kūram and Udayēndiram plates supply the name of the conquered Chalukya king, Pulakēśin or Vallabharāja, i.e., Pulikēśin II.10 The conquest of Ceylon to which the Kaśākūḍi plates refer, is confirmed from an unexpected source. From the 47th chapter of the Mahāvaṁsa11 we learn that the Singhalese prince Māṇavamma lived at the court of king Narasīha of India and helped him to crush his enemy, king Vallabha. The grateful Narasīha supplied Māṇavamma twice with an army to invade Ceylon. The second attack was successful. Māṇavamma occupied Ceylon, over which he is supposed to have ruled from A.D. 691 to 726. As both the Pallava inscriptions and the Mahāvaṁsa mention the war with Vallabha and the conquest of Ceylon, the identity of Narasīha and Narasiṁhavarman I. can hardly be doubted. As, however, the latest date of Pulikēśin II. is A.D. 642,12 the accession of Māṇavamma must have taken place about half a century before A.D. 691.13
No details are given about the reign of Narasiṁhavarman's son Mahēndravarman II. The latter was succeeded by his son Paramēśvarapōtavarman I. who, as we know from the Kūram and Udayēndiram plates, defeated the Western Chalukya king Vikramāditya I. at Peruvaḷanallūr. The Kaśākūḍi plates do not contain any historical information about him, nor about his son Narasiṁhavarman II. and his grandson Paramēśvarapōtavarman II.
According to the Udayēndiram plates, the next king, Nandivarman, was the son of Paramēśvaravarman II. The Kaśākūḍi plates contain an entirely different account of Nandivarman's parentage. In line 72, he professes to be “engaged in ruling the kingdom of Paramēśvarapōtarāja;” and in verse 27, he is said to be ruling, at the time of the inscription, the kingdom of Paramēśvarapōtavarman II., i.e., to have succeeded or supplanted the latter on the throne, and to have been “chosen by the subjects.” This plebiscite may have taken place after the death of the legitimate king; or, more probably, Nandivarman may have been an usurper who ousted and destroyed him and his family. At any rate, he was a remote kinsman of his predecessor. For, he was the son of Hiraṇya (verses 9 and 30) by Rōhiṇī and belonged to the branch (varga) of Bhīma (verse 30). According to verse 28, this branch of Bhīma took its origin from Bhīmavarman, who was the younger brother of Siṁhavishṇu. The names of three princes who intervened between Bhīmavarman and Hiraṇya, are recorded in the same verse. The name Hiraṇyavarma-Mahārāja occurs several times in a much obliterated inscription of the Vaikuṇṭha-Perumāḷ temple at Kānchīpuram. At the beginning of this inscription, Paramēśvarappōttaraiyar of the Pallava-vaṁśa is mentioned as deceased (svargastha). It is therefore not improbable that the inscription recorded the accession of Hiraṇyavarman or of his son Nandivarman after the death of Paramēśvarapōtavarman II. The latter may have been the founder of the Vaikuṇṭha-Perumāḷ temple, which is called Paramēśvara-Vishṇugṛiha, i.e., ‘the Vishṇu temple of Paramēśvara,’ in another inscription of the Vaikuṇṭha-Perumāḷ temple.14 With the addition of the new branch, the list of the later Pallavas stands as follows:—
Unnamed ancestor.[C1]1. Siṁhavishṇu. [C1]2. Mahēndravarman I. [C2]Bhīmavarman. [C1]3. Narasiṁhavarman I. [C2]Buddhavarman. [C1]4. Mahēndravarman II. [C2]Ādityavarman. [C1]5. Paramēśvarapōtavarman or Paramēśvaravarman I. [C2]Gōvindavarman. [C1]6. Narasiṁhavarman II. [C2]Hiraṇya. [C1]7. Paramēśvarapōtavarman or Paramēśvaravarman II. [C2]8. Nandivarman.
Other forms of the name Nandivarman are Nandipōtarāja (l. 90) and simply Nandin (l. 88). The form Nandipōtavarman occurs in the Vakkalēri plates,15 which refer to the defeat of the Pallava king by the Western Chalukya king Vikramāditya II., and the form Nandippōttaraiyar in an inscription of his 18th year in the Ulagaḷanda-Perumāḷ temple at Kāñchīpuram.16 He bore the sovereign titles Mahārāja and Rājādhirāja-paramēśvara and the birudas Kshatriyamalla, Pallavamalla (l. 78), and Śrīdhara (verse 29). According to verse 30, he was a devotee of Vishṇu. At the request of his prime-minister (l. 89), Brahmaśrīrāja (l. 91) or Brahmayuvarāja (ll. 103 and 106), the king gave the village of Koḍukoḷḷi (ll. 99, 105 f.) to the Brāhmaṇa Jyēshṭhapāda-Sōmayājin (l. 93) or (in Tamil) Śēṭṭiṟeṅga-Sōmayājin (l. 108 f.), who belonged to the Bharadvāja (l. 94) or Bhāradvāja (l. 108) gōtra, followed the Chhandōgasūtra (ll. 94 and 108), and resided at Pūniya (l. 95) or Pūni (l. 108), a village in the Toṇḍāka-rāshṭra (l. 95). The village of Koḍukoḷḷi, on becoming a brahmadēya, received the new name Ēkadhīramaṅgalam (l. 100). It belonged to Ūṟṟukkāṭṭu-kōṭṭam (l. 105) or (in Sanskrit) Undivanakōshṭhaka (l. 98), a subdivision of Toṇḍāka-rāshṭra, and was bounded in the east and south by Pālaiyūr, in the west by Maṇaṟpākkam and Koḷḷipākkam, and in the north by Veḷimānallūr (ll. 98 f. and 111 ff.). Connected with the gift of the village was the right to dig channels from the Śēyāṟu or (in Sanskrit) Dūrasarit, the Veḥkā or Vēgavatī, and the tank of Tīraiyaṉ or Tīralaya (ll. 101 f. and 115 ff.).
Of these geographical names, the following can be identified. Toṇḍāka-rāshṭra is,—like Toṇḍīra-maṇḍala, Tuṇḍīra-maṇḍala and Tuṇḍāka-vishaya,17—a Sanskritised form of the Tamil term Toṇḍai-maṇḍalam. One of the 24 ancient divisions (kōṭṭam) of the latter was Ūṟṟukkāṭṭu-kōṭṭam, which owed its name to Ūṟṟukkāḍu, a village in the present Conjeeveram tālluqa.18 This kōṭṭam was divided into four subdivisions (nāḍu), one of which was Pālaiyūr-nāḍu.19 The head-village of this subdivision, Pālaiyūr, appears to be identical with the village of Pālaiyūr, which formed the south-eastern boundary of the granted village, and perhaps with the modern Pālūr at the north-western extremity of the Chingleput tālluqa.20 The western boundary of the granted village, Maṇaṟpākkam, would then be represented by the modern Mēlamaṇappākkam.21 For the granted village, Koḍukoḷḷi, itself and for the two remaining villages which formed its boundaries, no equivalents are found on the maps at my disposal. The village at which the donee resided, Pūni, may be the modern Pūṇḍi, which belongs to the Conjeeveram tālluqa,22 but is in close proximity of Pālūr and Mēlamaṇappākkam in the Chingleput tālluqa. The proposed identification of these three villages is made more probable by the reference, made in the Kaśākūḍi plates, to two rivers near which the granted village of Koḍukoḷḷi was situated. Of these, the Vēgavatī or Veḥkā passes Conjeeveram and falls into the Pālāṟu near Villivalam.23 The Śēyāṟu forms the southern boundary of the modern Conjeeveram tālluqa and joins the Pālāṟu opposite Mēlamaṇappākkam, which I have identified with Maṇaṟpākkam, the western boundary of Koḍukoḷḷi.
The executor (ājñapti) of the grant was Ghōraśarman (ll. 103 and 106), and the author of the Sanskrit portion, which, as in the Kūram plates (l. 89) and the Udayēndiram plates (ll. 101 and 105), is called a praśasti or eulogy, was a certain Trivikrama (verse 31). To the Sanskrit portion is affixed a Tamil endorsement (l. 104 f.), which directs the inhabitants of Ūṟṟukkāṭṭu-kōṭṭam to execute the order of the king. The subsequent Tamil passage (l. 105 ff.) records that, on receipt of the royal order, the representatives of Ūṟṟukkāṭṭu-kōṭṭam marked the boundaries of the granted village under the guidance of their headman, and formally assigned all rights to the donee. Another Tamil sentence (l. 132 f.) states that the grant was executed in the presence of the local authorities (?), the ministers and the secretaries.
Then follow, in Sanskrit, three imprecatory verses (l. 133 ff.) and the statement that the document was written by His Majesty's great treasurer (l. 136). The inscription ends with a docket in Tamil (l. 137) and a few auspicious Sanskrit words.
Languages: Sanskrit, Tamil, Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv02p0i0073.