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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 1351–1400 of 2606 matching.
Emmanuel Francis.
Summary: This rock-inscription is written in bold archaic letters; the lines are irregular and very close to each other. The inscription is dated in the twenty-sixth year of a king called Kaṉṉara-deva, and records that Velūr-pāḍi was given to the temple of Paṉṉapeśvara on the top of the hill of Śūdāḍupārai (Śūdāḍupārai-malai) by Nuḷambaṉ Tribhuvanadhīra, alias Muḍi-melaṉ Śrī-Pallava-Murāri. Another Nuḷambaṉ, the first part of whose name is indistinct on the stone, and who was probably a relation of Nuḷambaṉ Tribhuvanadhīra, seems to have received Velūr-pāḍi together with the hill of Śūdāḍupārai from Vīra-Choḷa. Velūr-pāḍi is probably the same as Velapāḍi, a suburb of Vellore, near which the Bavāji Hill is situated, and which is supposed to be the oldest part of the town.1 Śūdāḍupārai-malai must have been the old name of the Bavāji Hill. It was situated in the north of Paṅgaḷa-nāḍu, a division of Paḍuvūr-koṭṭam. The Śiva temple on its top had been founded by, and was called after, a certain Paṉṉappai.
Besides the present Tamil inscription, five obliterated Telugu inscriptions are found on the top of the Bavāji Hill. Four of them mention a certain Nallaguruvayya; one of these four inscriptions is dated in Śaka 1539, the Piṅgaḷa year.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0051.
Emmanuel Francis.
Summary: This inscription is dated in the Pramāthin year, which was the 17th year of Sakalalokachakravartin Śambuvarāya. This date is at variance with that of a Kāñchīpuram inscription, according to which the Vyaya year and the Śaka year 1268 corresponded to the 9th year of Sakalalokachakravartin Rājanārāyaṇa Śambuvarāyar,1 and we must either assume that the 9th year is a misreading for the 24th year, or that the king mentioned at Kāñchīpuram and that of the present inscription are two different persons.
The inscription is a receipt for the cost of a kāṇi,2 which a certain Tiruveṅgaḍamuḍaiyāṉ seems to have sold3 to the villagers of Nīlakaṇṭha-chaturvedi-maṅgalam and of Śrī-Mallinātha-chaturvedi-maṅgalam. The first of these two villages was also called Gāṅgeya-nallūr4 (the modern Gāṅganūr) and was situated in Karaivaṛi-Āndi-nāḍu.5
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0052.
Emmanuel Francis.
Summary: This inscription is written in archaic characters; it is much obliterated, and incomplete at the end. The date is the twenty-third year of Ko-Vijaya-[Siṁha]vikramavarman. The inscription records a grant to the Vishṇu temple at Kāṭṭuttumbūr, which was probably another name of Śoṛapuram. The temple had been founded by the same person or persons who made the grant. The object granted was a piece of land at Kanakavalli, which, like Kāṭṭuttumbūr itself, belonged to Paṅgaḷa-nāḍu, a division of Paḍuvūr-koṭṭam.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0053.
Emmanuel Francis.
Summary: This inscription is dated in the reign of the mahāmaṇḍaleśvara Vīrapratāpa-Devarāya-mahārāya (of Vijayanagara) and in Śaka 1353, the Sādhāraṇa year. It records that the family (kuḍi) of Māraṇaṉ-uḷḷiṭṭār, which belonged to Pallava-nallūr, was given to the temple at Teḷḷaiyūr (the modern Teḷḷūr), alias Pukkaḷappuram, which belonged to Vaḍapuri-Āndi-nāḍu in Paṅgaḷa-nāḍu, a division of Paḍuvūr-koṭṭam in Jayaṅkoṇḍa-Choḷa-maṇḍalam.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0054.
Emmanuel Francis.
Summary: This inscription is dated in Śaka 132[8] expired and the Vyaya year current. It is a deed of sale of the revenue in gold and the revenue in rice of one half of the village of Veppambaṭṭu and of the village of Śiṟu-Kaḍambūr. The first-mentioned village belonged to Āndi-nāḍu, a division of Agara-paṟṟu. Both villages are stated to have been granted to the temple of Virūpāksha-deva1 at Veppambaṭṭu by Vīrapratāpa-Bukka-mahārāyar (of Vijayanagara), and the temple itself is said to have been consecrated one year before the date of the inscription in the Pārthiva year, i.e., Śaka 1328 current. This date is puzzling, as it does not agree with other inscriptions, according to which Bukka’s son Harihara II. was reigning in Śaka 1301 and 1321.2
The cost of one half of the first village and of the second village as well as the total are given in kuḷapramāṇas or kuḷas of gold (poṉ) and in paṇas. In line 2 of the south wall another gold standard, called kovai, seems to be mentioned. The numerous signs for fractions, which occur throughout the inscription, are palaeographically interesting.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0055.
Emmanuel Francis.
Summary: This inscription is dated during the reign of Vīrapratāpa-Devarāya-mahārāja (of Vijayanagara) and in the Viśvāvasu year, which was current after the expiration of the Śaka year 1347. It refers to a question of the sacred law (dharma) of the Brāhmaṇas, which was settled by the Brāhmaṇas of the kingdom of Paḍaivīḍu, among whom Karṇāṭa, Tamiṛ, Telugu and Lāṭa Brāhmaṇas are mentioned. Their representatives signed an agreement to the effect, that henceforth marriages among their families had only to be concluded by kanyādāna, i.e., that the father had to give his daughter to the bridegroom gratuitously. Both the father who accepted money, and the bridegroom who paid money for the bride, should be subject to punishment by the king and to excommunication from their caste. This practice was evidently adopted on the authority of the canonical works on sacred law, which condemn in strong terms the payment of money for the bride, and use the term āsura-vivāha for a marriage thus concluded. The four forms of marriage permitted to Brāhmaṇas are mere varieties of the marriage by kanyādāna.
To the end of the inscription a large number of signatures of Brāhmaṇas are attached. This part of the original is obliterated to such an extent that a satisfactory transcript cannot be given. In some cases, the places where the single Brāhmaṇas came from, are registered. As the identification of these localities might be useful for fixing the extent of the kingdom of Paḍaivīḍu, I subjoin those which may be read with certainty: Kaḷañjiyam, Kamalapādam, Marudam, Maṅgalam, Araiyapāḍi, Kaṇṇamaṅgalam,1 A[ga]tterippaṭṭu, Enādapāḍi. Two other inscriptions mention Guḍiyātam2 and Vallam3 as belonging to the kingdom of Paḍavīḍu4 or Paḍaveḍu.5 The kingdom of Paḍaivīḍu (Paḍaivīṭṭu rājyam) was called after the town of Paḍaivīḍu, now Paḍaveḍu in the Polūr Tālluqa of the North Arcot District.6 According to two Vijayanagara inscriptions, it formed a district of Toṇḍai-maṇḍalam.7 The name Paḍaivīḍu means “an encampment” and seems to owe its origin to a temporary camp of some king, around which a city arose in course of time.8
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0056.
Emmanuel Francis.
Summary: This inscription records that in the Saumya year, which was current after the expiration of Śaka 1471, the pavement of the outer courtyard of the Viriñchipuram Temple was laid by Bommu-nāyaka, who is evidently the same person as Śiṉṉa-Bommu-nāyaka or Bomma-nṛipati of Velūr.1 On this occasion, the other inscribed stones which are noticed in part III, must have found their way into the floor of the temple.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0057.
Emmanuel Francis.
Summary: This inscription is dated during the reign of Veṅkaṭapati-deva-mahārāyar1 and in the Nandana year, which was current after the expiration of the Śaka year 1514. It records that Periya-Eṟama-nāyaka of Puṉṉāṟṟūr granted a house (maṉai) and some land for a maṭha to Ānanda-Namaśivāya-paṇḍāram. The grant was made at the Mārgasahāyeśvara Temple of Tiru-Viriñchapuram (Viriñchipuram).
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0058.
Emmanuel Francis.
Summary: This inscription is dated in the twenty-second year of Tribhuvanachakravartin Rājarāja-deva and in the Śaka year 1160. It records the gift of the village of Kumāramaṅgalam, which was situated east of Koṟṟa-maṅgalam, north-west of Aimbūṇḍi— which lay to the north of Poygai, alias Rājendra-Choḷa-nallūr—and south of the Pālaṟu. Aimbūṇḍi is the old name of the modern village of Ammuṇḍi; it occurs also in an Ammuṇḍi inscription, which will be noticed in Part III (No. 131). The Pālāṟu is the well-known Pālār, the chief river of the North Arcot District.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0059.
Emmanuel Francis.
Summary: Of this inscription only the date remains, which is the same as in No. 59.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0060.
Emmanuel Francis.
Summary: This inscription is dated in the twenty-fourth year of Tribhuvanachakravartin Rājarājadeva, and in the Śaka year 1161. It records the gift of the village of Puttūr.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0061.
Emmanuel Francis.
Summary: This inscription is a duplicate of No. 61. At the end some words are lost.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0062.
Emmanuel Francis.
Summary: This short inscription refers to the gift of the village of Puttūr, which is also recorded in the two preceding inscriptions.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0063.
Emmanuel Francis.
Summary: This inscription is dated in the 28th year of Rājarāja-deva, which was current after the expiration of the Śaka year 1165. It records the gift of the village of Attiyūr.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0064.
Emmanuel Francis.
Summary: This inscription records, that a number of people agreed to found a temple, called Okkaniṉṟa-nāyaṉār, and granted to it three velis1 of land belonging to Tiru-Viruñchapuram, i.e., Viriñchipuram, and a tirumaḍaiviḷāgam.2 Okkaniṉṟa-nāyaṉār was evidently the name of the Vakkaṇāpuram Temple, and may be connected with the modern name of the village. A shrine of Chaṇḍeśvara-nāyaṉār,3 the god, who is supposed to preside over the temple treasury, seems to have been attached to the temple.
Further, some land was granted to Vaṛittuṇai-nāyaṉār, “the lord who is a companion on the road.” This is the Tamil equivalent of Mārgasahāyeśvara, the name of the Viriñchipuram Temple, which occurs in No. 58.
The whole grant was entrusted to a certain Kambavāṇa-bhaṭṭa, whose name also appears among the signatures, which are attached to this document. Among these there are some curious denominations, which show that the villagers were fond of bearing royal names. Thus we find Vīra-Śoṛa-Brahmā-rāyaṉ, Mīṉavarāyaṉ,4 Devarāyaṉ, Nandivarman, Muvendirayaṉ,5 and Chedirāyaṉ. One of the witnesses signs half in Tamil, half in Sanskrit;6 another was called after Śiṟṟambalam7 and a third hailed from Periya-nāḍu.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0065.
Emmanuel Francis.
Summary: This inscription is dated in the 21st year of Ko-Rāja-Rājakesarivarman, alias Rājarāja-deva, and again (in words) in the twenty-first year of Śoṛaṉ Arumoṛi, the lord of the river Poṉṉi, i.e., of the Kāverī. The greater part of the historical portion of this inscription is identical with that of the two Māmallapuram inscriptions Nos. 40 and 41. Iraṭṭa-pāḍi is, however, omitted from the list of the countries conquered by the king.1 Consequently Rājarāja-deva must have taken possession of Iraṭṭapāḍi between his twenty-first and his twenty-fifth years, the dates of Nos. 66 and 40 respectively.
The inscription records that a certain Guṇavīramāmunivaṉ built a sluice, which he called after a Jaina teacher, whose name was Gaṇiśekhara-Maru-Poṟchūriyaṉ.2 The Tirumalai Rock is mentioned under the name Vaigai-malai, “the mountain of Vaigai.” In Nos. 69 and 70, it is called Vaigai-Tirumalai, “the holy mountain of Vaigai.” The name Vaigai seems to be connected with Vaigavūr, the name of the village at the base of the rock, which occurs in Nos. 67 and 68.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0066.
Emmanuel Francis.
Summary: This inscription is dated in the 12th year of Ko-Parakesarivarman, alias Uḍaiyār Rājendra-Choḷa-deva. It opens with a long list of the countries which the king had conquered. Among these we find “the seven and a half lakshas (of revenue) of Iraṭṭapāḍi,” which Rājendra-Choḷa took from Jayasiṁha. This conquest must have taken place between his 7th and 10th years, as another of Rājendra-Choḷa’s inscriptions, which is dated in his 7th year,1 does not mention it, while it occurs in some unpublished Tanjore inscriptions of the 10th year.2 The Jayasiṁha of the present inscription can be no other than the Western Chālukya king Jayasiṁha III. (about Śaka 940 to about 964), who, according to the Miraj grant, “warred against the Chola,”3 and who, in another inscription, is called “the lion to the elephant Rājendra-Choḷa.”4 Consequently, “the seven and a half lakshas. of Iraṭṭapāḍi” have to be taken as a designation of the Chalukyan empire,5 which, in two Eastern Chalukya grants, is called “the Dekhan which yields seven and a half lakshas.”6 As both Rājendra-Choḷa and Jayasiṁha III. boast of having conquered the other, it must be assumed that either the success was on both sides alternately, or that neither of the two obtained a lasting advantage. If, in order to identify Rājendra-Choḷa, the enemy of Jayasiṁha III., we turn to the table of the Eastern Chalukya Dynasty, which is found on page 32, above, we find that he cannot be that Rājendra-Choḍa, who reigned from Śaka 985 to 1034. Undoubtedly, the enemy of Jayasiṁha III. was that Rājendra-Choḍa of the Sūryavaṁśa, whose daughter Ammaṅga-devī was married to the Eastern Chalukya king Rājarāja I.7 (Śaka 944 to 985). He is further identical with that Rājendra-Choḍa, who was the son of Rājarāja of the Sūryavaṁśa, and whose younger sister Kūndavā was married to the Eastern Chalukya king Vimalāditya8 (Śaka 937 (?) to 944). From certain Tanjore inscriptions it can be safely concluded, that he was the successor of his father Rājarāja-deva, whose time I have tried to fix in the introduction of No. 40, above. Rājendra-Choḷa’s name occurs also on the seal of the large Leyden grant, and he is in all probability identical with the Madhurāntaka, i.e., “the destroyer of Madura,” who issued that grant after the death of his father Rājarāja.9
Among the other countries, which Rājendra-Choḷa is said to have conquered, the two first in the list are Iḍaituṟai-nāḍu, i.e., the country of Eḍatore, the head-quarters of a tālluqa in the Maisūr District, and Vaṉavāśi, i.e., Banawāsi in the North Kanara District of the Bombay Presidency. With Koḷḷippākkai compare Kollipāke, which, according to Mr. Fleet,10 was one of the capitals of the Western Chālukya king Jayasiṁha III. Īṛam or Īṛa-maṇḍalam is Ceylon. “The king of the South” (Teṉṉavaṉ) is the Pāṇḍya king. Of him the inscription says, that he had formerly given the crown of Sundara to the king of Ceylon, from whom Rājendra-Choḷa took that crown of Sundara. The name Sundara occurs in the traditional lists of Pāṇḍya kings.11 In the present inscription, the term “the crown of Sundara” seems to be used in the sense of “the crown of the Pāṇḍya king,” and the composer of the historical part of the inscription seems to have known Sundara as a former famous member of the Pāṇḍya dynasty. But no conclusions as to the date of Sundara can be drawn from this mention of his name. The names of the Pāṇḍya king, who was conquered by the king of Ceylon, and of the king of Ceylon, who was conquered by Rājendra-Choḷa, are not mentioned. The inscription further records that Rājendra-Choḷa vanquished the Keraḷa, i.e., the king of Malabar. With Śakkara-koṭṭam, whose king Vikrama-Vīra was defeated by Rājendra-Choḷa, compare Chakrakoṭa, whose lord was conquered by the Western Chālukya king Vikramāditya VI.,12 and Chakragoṭṭa, which was taken by the Hoysaḷa king Vishṇuvardhana.13 Madura-maṇḍalam is the Pāṇḍya country, the capital of which was Madura. Oḍḍavishaya, the country of the Oḍḍas or Oḍras14 and the U-cha of Hiuen-Tsiang,15 is the modern Orissa. Kośalai-nāḍu is Southern Kosala, the Kiao-sa-lo of Hiuen-Tsiang,16 which, according to General Cunningham, corresponds to the upper valley of the Mahānadī and its tributaries.17 Takkaṇalāḍam and Uttiralāḍam are Northern and Southern Lāṭa (Gujarāt). The former was taken from a certain Raṇaśūra. Further, Rājendra-Choḷa asserts that he conquered Vaṅgāḷa-deśa, i.e., Bengal, from a certain Govindachandra and extended his operations as far as the Gaṅgā. The remaining names of countries and kings I have been unable to identify.
The inscription mentions Tirumalai, i.e., “the holy mountain,” and records a gift to the temple on its top, which was called Kundavai-Jinālaya, i.e., the Jina temple of Kundavai. According to an Eastern Chalukya grant18 (and an unpublished Chidambaram inscription19), Kūndavā (or Kundavai) was the name of the daughter of Rājarāja of the Sūryavaṁśa, the younger sister of Rājendra-Choḷa, and the queen of the Eastern Chalukya king Vimalāditya. The Tanjore inscriptions mention another, still earlier Kundavai, who was the daughter of the Choḷa king Parāntaka II., the elder sister of the Choḷa king Rājarāja-deva, and the queen of the Pallava king Vandyadeva.20 It seems very probable that it was one of these two queens, viz., either the younger sister or the aunt of the then reigning sovereign Rājendra-Choḷa, who founded the temple on the top of the Tirumalai Rock and called it after herself. As Tirumalai is much closer to the Pallava country, than to the country of the Eastern Chalukyas, we shall scarcely be wrong in attributing the foundation of the temple rather to the king’s aunt, who was a Pallava queen, than to his younger sister, who was married to an Eastern Chalukya king.
According to this and the next inscription, the village at the foot of the Tirumalai Hill bore the name of Vaigavūr and belonged to Mugai-nāḍu, a division of Paṅgaḷanāḍu, which formed part of Jayaṅkoṇḍa-Choḷa-maṇḍalam.
With the text of the subjoined inscription, I have compared four other inscriptions of Rājendra-Choḷa, viz., 1. the inscription No. 68, which is likewise dated in the 12th year; 2. an undated inscription of the Kailāsanātha Temple at Uttaramallūr in the Chingleput District, an impression of which I owe to the kindness of Mr. R.Sewell; 3. an inscription of the Bṛihadīśvara Temple at Tanjore (15th year); and 4. an inscription of the Chidambaram Temple (24th year).
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0067.
Emmanuel Francis.
Summary: Like the preceding inscription, this one is dated in the 12th year of Ko-Parakesarivarman, alias Uḍaiyār Rājendra-Choḷa-deva. It records the gift of a lamp to the god of the Tirumalai Temple, who seems to have been called Ārambhanandin, and allots money for the maintenance of this lamp and of another lamp, which had been given by “Śiṇṇavai, the queen of the Pallava king.” Like Kundavai, the queen of the Pallava king Vandyadeva,1 this was probably a Choḷa princess, who was married to a Pallava king.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0068.
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.
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.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0071.
Emmanuel Francis.
Summary: This inscription is dated in the Ānanda year, which was current after the expiration of the Śaka year 1296, and during the reign of Ommaṇa-uḍaiyar, the son of Kambaṇauḍaiyar and grandson of Vīra-Kambaṇa-uḍaiyar.1 Like No. 52, above, the inscription is a receipt for the cost of some land, which a certain Vishṇu-Kambuḷi-nāyaka seems to have bought from the villagers of Śambukula-Perumāḷ-agaram, alias Rājagambhīra-chaturvedi-maṅgalam.2 This village belonged to Murugamaṅgalapaṟṟu3 in Maṇḍaikuḷa-nāḍu, a division of Palakuṉṟa-koṭṭam,4 which formed part of Jayaṅkoṇḍa-Choḷa-maṇḍalam. The four last lines, which consist of signatures, have not been transcribed, as they are somewhat obliterated. The following are the readable names of villages, which occur at the beginnings of the different signatures:5—Kumāṇḍūr, Murugappāḍi, Periya-Kāṭṭeri, Vaṅgipp[u]ṟam.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0072.
Emmanuel Francis.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0073.
Emmanuel Francis.
Summary: This inscription is dated in the twentieth year of Tribhuvanachakravartin Rājarājadeva, which, according to the Poygai inscriptions (Nos. 59 to 64), would correspond to the Śaka year 11-57-58. The donor was Rājagambhīra-Śambuvarāyaṉ, who bore the birudas Attimallaṉ1 and Śambukula-Perumāḷ (i.e., the Perumāḷ of the Śambu race).2 The object granted seems to have been the village of Rājagambhīra-nallūr, which had evidently received its name from that of the donor.3
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0074.
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.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0077.
Emmanuel Francis.
Summary: This inscription is dated in the year, which was current after the expiration of the Śaka year 1180, and records a grant, which Rājagambhīra-Śambuvarāyaṉ made to the temple of Ammaiappeśvara. The name of the object of the grant must be contained in the final portion of the first line, which is buried underground. The donor is evidently identical with that Rājagambhīra-Śambuvarāyaṉ, who is mentioned in a Tirumalai inscription (No. 74), which seems to be dated in Śaka 1157-58. It may be further conjectured, that the Ammaiappeśvara Temple at Paḍaveḍu had received its name from Ammaiappaṉ or Ammaiyappaṉ,1 one of the birudas of another Śambuvarāyaṉ, who was a contemporary and probably a relation of Rājagambhīra-Śambuvarāyaṉ.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0078.
Emmanuel Francis.
Summary: This inscription is dated during the reign of Vīra-Devarāya-mahārāyar (of Vijayanagara) and in the Pramādin year (i.e., Śaka 1356). It records a grant to the Ammaiappa Temple. The name of the donor is obliterated.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0079.
Emmanuel Francis.
Summary: This inscription is dated during the reign of Vīra-Devarāya-mahārāyar (of Vijayanagara) and in the Ānanda year (i.e., Śaka 1357). It records the gift of a village to the Ammaiappa Temple. The middle portion is defaced by three cracks.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0080.
Emmanuel Francis.
Summary: This inscription is dated in the Śukla year, which was current after the expiration of the Saka year 1371, and during the reign of Vīrapratāpa Prauḍha-Immaḍi-Devarāyamahārāyar. This is the latest hitherto-known date of Devarāja II. of Vijayanagara. The inscription is much injured and incomplete at the end. In the preserved portion, mention is made of the kingdom of Paḍaivīḍu (Paḍaivīṭṭu rājyam), which belonged to Toṇḍai-maṇḍalam,1 of the right and left hand castes,2 and of the Somanātheśvara Temple at Paḍaivīḍu.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0081.
Emmanuel Francis.
Summary: The following inscription is dated in the fifteenth year of Madirai-koṇḍa Ko-Parakesarivarman. The same names are borne by the Choḷa king Parāntaka I., alias Vīranārāyaṇa, in a copper-plate grant published by Mr. Foulkes.1 As Madirai seems to stand for Madurai (Madura), the capital of the Pāṇḍyas,—Madirai-koṇḍa, “who took Madura,” might also be considered as the Tamil equivalent of Madhurāntaka, “the destroyer of Madura.” This was the name of a grandson of Parāntaka I. according to the large Leyden grant.2 Another Madhurāntaka, who was the son of Rājarāja, issued the Sanskrit portion of the Leyden grant after his father’s death.3 He is probably identical with Rājendra-Choḷa-deva, who, according to Nos. 67 and 68, conquered the Maduramaṇḍalam. The three kings just mentioned are Nos. 3, 9 and 11 of the subjoined table, which I insert for ready reference. It contains the pedigree of the Choḷas according to the large Leyden grant. The first three kings of the table are also named in Mr. Foulkes’ above-mentioned grant.4 On inscriptions of the two last kings and on other conquests of theirs, see the introductions of Nos. 40 and 67, above.
[[genealogical table]] [C1]1. Vijayālaya of the Sūryavaṁśa. [C1]2. Āditya I. [C1]3. Parāntaka I., alias Vīranārāyaṇa or Madirai-koṇḍa Ko-Parakesarivarman. He covered the Śiva Temple at Vyāghrāgrahāra5 with gold, married the daughter of the king of Keraḷa and conquered the Bāṇa king, Vaitumba,6 the king of Laṅkā (Ceylon) and Rājasiṁha Pāṇḍya.7 [C1]4. Rājāditya, was killed in a battle with Kṛishṇarāja.8 [C2]5. Gaṇḍarādityavarman, founded a village called by his name on the northern bank of the Kāverī.9 [C3]6. Ariṁjaya. [C1]7. Parāntaka II., alias Rājendra, fought a battle at Chevūr.10 [C1]8. Āditya II., alias Karikāla, fought in his youth with Vīra- Pāṇḍya. [C1]9. Madhurāntaka I. [C1]Kundavai, married to the Pallava king Vandyadeva.11 [C3]10. Rājarāja, alias Rājāśraya or Rājakesarivarman, made certain gifts in Śaka 92612 and conquered the Western Chālukya king Satyāśraya II. (Śaka 919 to about 930). [C1]11. Rājendra-Choḷa, alias Madhurāntaka II. or Parakesarivarman, fought with the Western Chālukya king Jayasiṁha III. (about Śaka 940 to about 964). [C1]Kūndavā, married to the Eastern Chalukya king Vimalāditya (Śaka 937 (?) to 944). [C1]Ammaṅga-devī, married to the Eastern Chalukya king Rājarāja I. (Śaka 944 to 985).
On Rājendra-deva, the probable successor of (II) Rājendra-Choḷa, see the remarks on No. 127, below. In the introduction of No. 67, I might have added that the Miraj grant of the Western Chālukya king Jayasiṁha III.13 calls (Rājendra-) Choḷa Pañcha-Dramilādhipati (read thus instead of yaṁ Chaṁdramilādhipati14), “the lord of the five Draviḍa (nations).15” The village, which was the object of the Miraj grant, belonged to “the Eḍadore (read thus instead of Paḍadore) Two-thousand.” Accordingly, the country of Eḍatore in Maisūr must have been in the possession of Jayasiṁha III. in Śaka 946 (expired). The same country of Eḍatore (Iḍaituṟai-nāḍu) occupies the first place in the list of the conquests of Rājendra-Choḷa-deva.16
The subjoined inscription records that a certain Chaṇḍaparākrama-vīra gave to the god of “the holy stone-temple” (i.e., the Rājasiṁhavarmeśvara Temple17) at Kachchippeḍu (i.e., Kāñchīpuram) 270 sheep, from the milk of which three lamps had to be supplied with ghee. A certain Chaṇḍaparākrama-maṉṟāḍi, who seems to be distinct from the donor, pledged himself, that he and his descendants would supply the ghee daily or otherwise incur certain fixed fines.
It is worthy of note, that in this very archaic inscription the puḷḷi or the dot above consonants, which corresponds to the Nāgarī virāma, occurs five times.18 It is represented by a short vertical stroke. The same sign is found in the Tamil portion of the Kūram plates of the Pallava king Parameśvaravarman I. (No. 151, below.)
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0082.
Emmanuel Francis.
Summary: Like the inscription No. 82, this one is dated in the fifteenth year of Madirai-koṇḍa Ko-Parakesarivarman, and records the gift of 180 sheep from the same Chaṇḍaparākrama-vīra to “the holy stone-temple.” A certain Kālakopa-vīra-maṉṟāḍi pledged himself to supply two lamps with ghee made from the milk of these sheep.
A graphical peculiarity of this archaic inscription has to be noted. In two cases the sign of ā in ṇā and ṟā is not, as in modern Tamil, attached to the bottom of the letter, but is added after it and turned upwards.1
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0083.
Emmanuel Francis.
Summary: This inscription is dated in the 3rd year of Ko-Rājakesarivarman. By it, the villagers of Meṉalūr pledged themselves, to furnish oil for a lamp from the interest of a sum of money, which they had received from the temple-treasury. The inscription mentions Kāñchīpuram. Tirukkaṟṟaḷippuṟam, “the town of the holy stone-temple,” which occurs in lines 1 f., is evidently derived from Tirukkaṟṟaḷi, one of the names of the Rājasiṁhavarmeśvara Temple,1 and is probably a synonym of Kāñchīpuram. The town belonged to Kāliyūr-koṭṭam, a district, which is also mentioned in Nos. 85, 147 and 148.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0084.
Emmanuel Francis.
Summary: The middle part of this inscription is covered by the wall of the modern mahāmaṇḍapa, which has been erected between the Rājasiṁhavarmeśvara Shrine and that maṇḍapa, on the base of which the inscription is engraved. It is dated in the fourth year of Ko-Parakesarivarman and records, that the villagers of Kallaḍuppūr1 pledged themselves, to furnish a fixed yearly supply of paddy from the interest of a sum of money, which they had received from the shrine of Ādidāsa Chaṇḍeśvara at Tiruvottūr.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0085.
Emmanuel Francis.
Summary: This inscription is dated in the Viśvāvasu year, which was current after the expiration of the Śaka year 1286,1 and during the reign of Kambaṇa-uḍaiyar. The inscription No. 87 belongs to the same year, as No. 86, and to the reign of Kambaṇa-uḍaiyar, the son of Vīra. The date of No. 88 is the Kīlaka year and the reign of Vīra-Kambaṇṇauḍaiyar. As it mentions Koppaṇaṅgaḷ, an official, whose name occurs also in Nos. 86 and 87, and as the signatures at its end are identical with some signatures at the end of No. 87, the date of the inscription No. 88 cannot have been very distant from that of Nos. 86 and 87, and the Kīlaka year must correspond to Śaka 1291. The inscription No. 87, which reads Vīra-kumāra-Kambaṇa-uḍaiyar, i.e., Kambaṇa-uḍaiyar, the son of Vīra, suggests that Vīra-Kambaṇṇa-uḍaiyar in No. 88 is an abbreviation for Kambaṇṇa-uḍaiyar, (the son of) Vīra. The prince, who is mentioned in the three inscriptions Nos. 86, 87 and 88, may be further identified with Kambaṇa-uḍaiyar, the son of Vīra-Kambaṇa-uḍaiyar and father of that Ommaṇa-uḍaiyar, who according to the Tirumalai inscription No. 72, above, was reigning in the Ānanda year, which was current after the expiration of the Śaka year 1296. The subjoined table shows the results of the above remarks.
[[table]] [C1]Inscription No. 72. Vīra-Kambaṇa-uḍaiyar. [C2]Inscriptions Nos. 86, 87 and 88. Vīra. [C1]Kambaṇa-uḍaiyar. [C2]Kambaṇa-uḍaiyar or Kambaṇṇa-uḍaiyar (Śaka 1288 and 1291). [C1]Ommaṇa-uḍaiyar (Śaka 1297).
The three inscriptions Nos. 86, 87 and 88 contain orders, which were issued by a certain Koppaṇaṅgaḷ,2 Koppaṇṇaṅgaḷ3 or Koppaṇaṉ4 to the authorities of the temple. Koppaṇaṅgaḷ was probably the executive officer of Kambaṇa-uḍaiyar at Kāñchīpuram. The Kailāsanātha Temple is designated by three different names, viz., Rājasiṁhavarmeśvara,5 Eḍudattu-āyiram-uḍaiya-nāyaṉār and Tirukkaṟṟaḷi-Mahādeva.6 The last-mentioned term means “the holy stone-temple (of) Śiva.” The meaning of the second is not apparent. The first name, Rājasiṁhavarmeśvara, shows that the Pallava king Rājasiṁha, the founder of the temple, was not yet forgotten at the times of Kambaṇa-uḍaiyar, and that his full name was Rājasiṁhavarman.7
From the inscription No. 86, we learn that, at the time of Kulottuṅga-Choḷa-deva, the Rājasiṁhavarmeśvara Temple at Kāñchipuram had been closed, its landed property sold, and its compound and environs transferred to the temple of Aṉaiyapadaṅgāvuḍaiyanāyaṉār.8 Koppaṇaṅgaḷ ordered, that the temple should be reopened and that its property should be restored.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0086.
Emmanuel Francis.
Summary: This inscription is dated in the same year and month, as No. 86, and during the reign of Kambaṇa-uḍaiyar, the son of Vīra. It records that, with the sanction of Kopaṇṇaṅgaḷ,1 the authorities of the Rājasiṁhavarmeśvara Temple at Kāñchipuram sold some houses in the northern row of the saṁnidhi street to certain Mudalis at the price of 150 paṇas.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0087.
Emmanuel Francis.
Summary: This inscription is dated in the Kīlaka year (i.e., Śaka 1291) and during the reign of Kambaṇṇa-uḍaiyar, (the son of) Vīra.1 It records that, with the sanction of Koppaṇaṅgaḷ,2 the temple authorities gave a maṭha near the temple and some land to a certain Gāṅgayar of Tirumudukuṉṟam. According to lines 9 to 14, Kāñchipuram belonged to Eyiṟkoṭṭam in Jayaṅkoṇḍa-Choḷa-maṇḍalam. The district of Eyiṟkoṭṭam3 was probably called after Eyil, i.e., “the fort,” a village in the Tiṇḍivanam Tālluqa of the South Arcot District.4 Tirumudukuṉṟam, i.e., “the holy ancient mountain,” is perhaps meant for its Sanskrit equivalent Vṛiddhāchalam, the head-quarters of a Tālluqa in the South Arcot District.5
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0088.
Emmanuel Francis.
Summary: This inscription is engraved on two stones, which fit to each other. It is dated “in the fourteenth year of Ko-Rājakesarivarman, alias Tribhuvanachakravartin Śrī-Kulottuṅga-Śoṛa-deva, who was pleased to sit on the throne of heroes, (which consisted of) pure gold.” The fourth line mentions “Āmūr-nāḍu, (a division) of Āmūr-koṭṭam1 in Jayaṅkoṇḍa-Śoṛa-maṇḍalam.” The seventh line contains the name of the god Ādidāsa Chaṇḍeśvara.2
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0089.
Emmanuel Francis.
Summary: This inscription is written on two stones, which fit to each other. It seems to have been dated in the fifth year of the reign of [Rāja]nārāyaṇa Śambuvarāyar1 and to have recorded a grant to the temple of Perumāḷ (i.e., Vishṇu) and of Nilamaṅgai-nāchchiyār (i.e., the goddess of the earth) at Māmal[lapuram].
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0090.
Emmanuel Francis.
Summary: This records a gift of 96 sheep and a ram for burning a perpetual lamp in the temple of Tiruvanantēśvarattāḻvār at Vīranārāyaṇa-chaturvēdimaṅgalam, by Parāntakaṉ-Mādēvaḍigaḷ alias Śembiyaṉ-Mādēviyār the daughter of Maḻavaraiyar and queen of Gaṇḍarādityadēvar ‘who was pleased to go west’, i.e., was deceased. This is evidently an inscription of Ariñjaya since Gaṇḍarāditya’s demise seems to be implied as a recent event.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv19p0i0011.
Emmanuel Francis.
Summary: The ends of the lines are built in. This records a sale of 2 mā and odd of land tax-free, for 15 kāśu received by them by the sabhā of Śāttanūr a brahmadēya in Tiraimūr-nāḍu on the southern bank of the river, from Ōmāśi Oṟṟiyūraṉ Kūttaṉ of Tiruvānaikkā a dēvadāna and brahmadēya in Kiḷiyūr-nāḍu, who endowed the same for the supply of 108 pots of water (from the Kāvēri) for the sacred bath of god Mahādēva at Tiruvāvaḍuturai on the day of Uttarāyaṇa-saṅkrānti every year.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv19p0i0190.
Emmanuel Francis.
Summary: The four subjoined inscriptions are written in modern Tamil characters and record “the perpetual devotion”1 of a certain Chandra-piḷḷai of Kāṭṭeri.
There are several similar inscriptions in other parts of the temple, viz., two on the pedestals of the two dvārapālakas in front of the gopura, one on the left outer wall of the inner prākāra, and five on the floor of the alaṁkāra-maṇḍapa, of which two are written in Tamil, two in Telugu, and one in very faint Nāgarī characters.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0091.
Emmanuel Francis.
Summary: This is an incomplete piece recording a gift of gold for burning a perpetual lamp in the temple, by Pirāntaka Pallavaraiyaṉ Ariñjigai. The name of the donor suggests that he was probably an officer under Ariñjaya son of Parāntaka I.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv19p0i0001.
Emmanuel Francis.
Summary: This records an endowment of land after purchasing the plots from several persons, made by the queen-mother of Gaṇḍarādittaṉ Madhurāntaka Śri Uttama-Chōḷa for the merit of her son, to the temple of Tiruchchēlūr-Āḻvār at Rājakēsarichaturvēdimaṅgalam to provide for the sacred bath of the god with 108 pots of water on all days of saṅkrānti, for offerings and a pair of clothes for the deity and for the remuneration of the nambi (priest) who performed worship in the temple. The names of the villages and channels occurring in the record such as Naratoṅga, Śrīkaṇṭha, Śōḻachūḷāmaṇi etc. are suggestive of the surnames of the king’s predecessors.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv19p0i0235.
Emmanuel Francis.
Summary: This records the sale of 4 mā of tax-free land by the sabhā of Śāttanūr a brahmadēya of Tiraimūr-nāḍu on the southern bank, to Śaṅkayaṉ Oṟṟi a member of the regiment Ādityapanma-terinda-Kaikkōḷar for maintaining a coconut garden (of 1000 trees) belonging to the temple of Tiruvāvaḍutuṟai-Mahādēva and for growing a flower-garden. The yield of 100 palms is said to have been his share for the former work. This might be assigned to Parāntaka I.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv19p0i0025.
Emmanuel Francis.
Summary: This is built in at the ends of lines. It records a similar sale of 3 mā of land at Kīḻ-Kumāramaṅgalam by the same assembly, probably to a different person (name lost) for maintaining a flower-garden out of the yield of another coconut garden, and for burning a perpetual lamp in the temple for each of the mā of land.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv19p0i0026.
Emmanuel Francis.
Summary: This records a gift of 96 sheep for a perpetual lamp in the temple of Śri Vijayamaṅgalattu-Mahādēva at Periya Śrī-Vānavaṉmahādēvi-chaturvēdimaṅgalam a brahmadēya on the northern bank of the rivers, by Ambalavaṉ Paḻuvūraṉ alias Śrī-Vikramaśōḻa-Mārāyar, who is stated to have also constructed this stone temple for the god. Another gift of twice this number of sheep is also recorded at the end to have been made by one Maḻavar of Anḍāḍu, evidently a close relation of the donor. This is an inscription of Uttama-Chōḷa.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv19p0i0272.
Emmanuel Francis.
Summary: This records a gift of 90 sheep for a lamp in the same temple by Manapperumaḷsvāmi alias Kuṉṟanāṭṭu Gaṇḍapperundiṇai of Āṟaṇinallūr in Kuṉakkūṟṟam an agent of Aḍigaḷ Paḷavēṭṭaraiyar Maṟavaṉ Kaṇḍaṉār. This is also assignable to Uttama-Chōḷa (M.E.R. for 1929, Part II. para 28).
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv19p0i0273.
Emmanuel Francis.
Summary: This is evidently assignable to Uttama Chōḷa. It gives the interesting information that while Parāntakaṉ-Mādēvaḍigaḷār alias Śembiyan Mahādēviyār the mother of Uttama-Chōḷa and daughter of Maḻavaraiyar caused to be rebuilt of stone, the original brick-structure of the central shrine of the temple of Mahādēva at Tirukkōḍikāval in Nallāṟṟūr-nāḍu, she ordered the re-engravement on its walls, of the several records of endowments originally incised on loose slabs, and that this is one such document. It is dated in the 9th opposite the 4th regnal year of the Pāṇḍya king Māṟaṉ Śaḍaiyaṉ, and records a gift of 120 [kaḻañju] of gold which was entrusted to the sabhā of Mahēndra-Kōṭṭūr by Vara[guṇa-Mahārāja], for burning perpetual lamps with the daily supply of a nāḻi of ghee in the temple.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv19p0i0292.
Emmanuel Francis.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0092.