Texts
Texts database last updated .
This interface allows you to look for texts in the DHARMA collection. The search form below can be used for filtering results. Matching is case-insensitive, does not take diacritics into account, and looks for substrings instead of terms. For instance, the query edit matches "edition" or "meditation". To look for a phrase, surround it with double quotes, as in "old javanese". Searching for strings that contain less than three characters is not possible.
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Documents 1401–1450 of 1000000000000000002264 matching.
Emmanuel Francis.
Summary: The following label inscriptions in Vaṭṭeḻuttu and Tamil characters are engraved below the images of the Jaina gods sculptured in half-relief on the rock near the cavem at Āṉaimalai. They are attributable to about the beginning and end of the 9th century A.D., and as they must have been incised in Pāṇḍya times only, their texts are reproduced below.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0105.
Emmanuel Francis.
Summary: The following label inscriptions in Vaṭṭeḻuttu and Tamil characters are engraved below the images of the Jaina gods sculptured in half-relief on the rock near the cavem at Āṉaimalai. They are attributable to about the beginning and end of the 9th century A.D., and as they must have been incised in Pāṇḍya times only, their texts are reproduced below.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0106.
Emmanuel Francis.
Summary: The following Vaṭṭeḻuttu and Tamil labels are engraved near the natural cavern in the hill called the Aivarmalai which was called ‘Ayiraimalai’ in the inscriptions. This Ayirai was famous in the olden times as a Jaina colony. The God Pārśvanātha sculptured in this place was the recipient of some endowments in the eign of the Pāṇḍya king Varaguṇavarman in A.D. 870. The Vaṭṭeḻuttu labels engraved below the images of several Jaina Tīrthaṅkaras sculptured in half relief near this cavern are also attributable to the same period approximately, and they record the fact that the respective images were the gifts of Ajjaṇandi, Indrasēna, Mallisēna, etc. Avvaṇandi-Kurattiyār the disciple of Paṭṭini-Kurattiyar also had an image sculptured on the rock. An ascetic by the name of Ajjaṇandi is mentioned in the Jīvakachintāmaṇi, the premier Jaina classic of this early period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0107.
Emmanuel Francis.
Summary: The following Vaṭṭeḻuttu and Tamil labels are engraved near the natural cavern in the hill called the Aivarmalai which was called ‘Ayiraimalai’ in the inscriptions. This Ayirai was famous in the olden times as a Jaina colony. The God Pārśvanātha sculptured in this place was the recipient of some endowments in the eign of the Pāṇḍya king Varaguṇavarman in A.D. 870. The Vaṭṭeḻuttu labels engraved below the images of several Jaina Tīrthaṅkaras sculptured in half relief near this cavern are also attributable to the same period approximately, and they record the fact that the respective images were the gifts of Ajjaṇandi, Indrasēna, Mallisēna, etc. Avvaṇandi-Kurattiyār the disciple of Paṭṭini-Kurattiyar also had an image sculptured on the rock. An ascetic by the name of Ajjaṇandi is mentioned in the Jīvakachintāmaṇi, the premier Jaina classic of this early period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0108.
Emmanuel Francis.
Summary: The following Vaṭṭeḻuttu and Tamil labels are engraved near the natural cavern in the hill called the Aivarmalai which was called ‘Ayiraimalai’ in the inscriptions. This Ayirai was famous in the olden times as a Jaina colony. The God Pārśvanātha sculptured in this place was the recipient of some endowments in the eign of the Pāṇḍya king Varaguṇavarman in A.D. 870. The Vaṭṭeḻuttu labels engraved below the images of several Jaina Tīrthaṅkaras sculptured in half relief near this cavern are also attributable to the same period approximately, and they record the fact that the respective images were the gifts of Ajjaṇandi, Indrasēna, Mallisēna, etc. Avvaṇandi-Kurattiyār the disciple of Paṭṭini-Kurattiyar also had an image sculptured on the rock. An ascetic by the name of Ajjaṇandi is mentioned in the Jīvakachintāmaṇi, the premier Jaina classic of this early period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0109.
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: The following Vaṭṭeḻuttu and Tamil labels are engraved near the natural cavern in the hill called the Aivarmalai which was called ‘Ayiraimalai’ in the inscriptions. This Ayirai was famous in the olden times as a Jaina colony. The God Pārśvanātha sculptured in this place was the recipient of some endowments in the eign of the Pāṇḍya king Varaguṇavarman in A.D. 870. The Vaṭṭeḻuttu labels engraved below the images of several Jaina Tīrthaṅkaras sculptured in half relief near this cavern are also attributable to the same period approximately, and they record the fact that the respective images were the gifts of Ajjaṇandi, Indrasēna, Mallisēna, etc. Avvaṇandi-Kurattiyār the disciple of Paṭṭini-Kurattiyar also had an image sculptured on the rock. An ascetic by the name of Ajjaṇandi is mentioned in the Jīvakachintāmaṇi, the premier Jaina classic of this early period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0110.
Emmanuel Francis.
Summary: The following Vaṭṭeḻuttu and Tamil labels are engraved near the natural cavern in the hill called the Aivarmalai which was called ‘Ayiraimalai’ in the inscriptions. This Ayirai was famous in the olden times as a Jaina colony. The God Pārśvanātha sculptured in this place was the recipient of some endowments in the eign of the Pāṇḍya king Varaguṇavarman in A.D. 870. The Vaṭṭeḻuttu labels engraved below the images of several Jaina Tīrthaṅkaras sculptured in half relief near this cavern are also attributable to the same period approximately, and they record the fact that the respective images were the gifts of Ajjaṇandi, Indrasēna, Mallisēna, etc. Avvaṇandi-Kurattiyār the disciple of Paṭṭini-Kurattiyar also had an image sculptured on the rock. An ascetic by the name of Ajjaṇandi is mentioned in the Jīvakachintāmaṇi, the premier Jaina classic of this early period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0111.
Emmanuel Francis.
Summary: The following Vaṭṭeḻuttu and Tamil labels are engraved near the natural cavern in the hill called the Aivarmalai which was called ‘Ayiraimalai’ in the inscriptions. This Ayirai was famous in the olden times as a Jaina colony. The God Pārśvanātha sculptured in this place was the recipient of some endowments in the eign of the Pāṇḍya king Varaguṇavarman in A.D. 870. The Vaṭṭeḻuttu labels engraved below the images of several Jaina Tīrthaṅkaras sculptured in half relief near this cavern are also attributable to the same period approximately, and they record the fact that the respective images were the gifts of Ajjaṇandi, Indrasēna, Mallisēna, etc. Avvaṇandi-Kurattiyār the disciple of Paṭṭini-Kurattiyar also had an image sculptured on the rock. An ascetic by the name of Ajjaṇandi is mentioned in the Jīvakachintāmaṇi, the premier Jaina classic of this early period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0112.
Emmanuel Francis.
Summary: The following Vaṭṭeḻuttu and Tamil labels are engraved near the natural cavern in the hill called the Aivarmalai which was called ‘Ayiraimalai’ in the inscriptions. This Ayirai was famous in the olden times as a Jaina colony. The God Pārśvanātha sculptured in this place was the recipient of some endowments in the eign of the Pāṇḍya king Varaguṇavarman in A.D. 870. The Vaṭṭeḻuttu labels engraved below the images of several Jaina Tīrthaṅkaras sculptured in half relief near this cavern are also attributable to the same period approximately, and they record the fact that the respective images were the gifts of Ajjaṇandi, Indrasēna, Mallisēna, etc. Avvaṇandi-Kurattiyār the disciple of Paṭṭini-Kurattiyar also had an image sculptured on the rock. An ascetic by the name of Ajjaṇandi is mentioned in the Jīvakachintāmaṇi, the premier Jaina classic of this early period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0113.
Emmanuel Francis.
Summary: The following Vaṭṭeḻuttu and Tamil labels are engraved near the natural cavern in the hill called the Aivarmalai which was called ‘Ayiraimalai’ in the inscriptions. This Ayirai was famous in the olden times as a Jaina colony. The God Pārśvanātha sculptured in this place was the recipient of some endowments in the eign of the Pāṇḍya king Varaguṇavarman in A.D. 870. The Vaṭṭeḻuttu labels engraved below the images of several Jaina Tīrthaṅkaras sculptured in half relief near this cavern are also attributable to the same period approximately, and they record the fact that the respective images were the gifts of Ajjaṇandi, Indrasēna, Mallisēna, etc. Avvaṇandi-Kurattiyār the disciple of Paṭṭini-Kurattiyar also had an image sculptured on the rock. An ascetic by the name of Ajjaṇandi is mentioned in the Jīvakachintāmaṇi, the premier Jaina classic of this early period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0114.
Emmanuel Francis.
Summary: The following Vaṭṭeḻuttu and Tamil labels are engraved near the natural cavern in the hill called the Aivarmalai which was called ‘Ayiraimalai’ in the inscriptions. This Ayirai was famous in the olden times as a Jaina colony. The God Pārśvanātha sculptured in this place was the recipient of some endowments in the eign of the Pāṇḍya king Varaguṇavarman in A.D. 870. The Vaṭṭeḻuttu labels engraved below the images of several Jaina Tīrthaṅkaras sculptured in half relief near this cavern are also attributable to the same period approximately, and they record the fact that the respective images were the gifts of Ajjaṇandi, Indrasēna, Mallisēna, etc. Avvaṇandi-Kurattiyār the disciple of Paṭṭini-Kurattiyar also had an image sculptured on the rock. An ascetic by the name of Ajjaṇandi is mentioned in the Jīvakachintāmaṇi, the premier Jaina classic of this early period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0115.
Emmanuel Francis.
Summary: The following Vaṭṭeḻuttu and Tamil labels are engraved near the natural cavern in the hill called the Aivarmalai which was called ‘Ayiraimalai’ in the inscriptions. This Ayirai was famous in the olden times as a Jaina colony. The God Pārśvanātha sculptured in this place was the recipient of some endowments in the eign of the Pāṇḍya king Varaguṇavarman in A.D. 870. The Vaṭṭeḻuttu labels engraved below the images of several Jaina Tīrthaṅkaras sculptured in half relief near this cavern are also attributable to the same period approximately, and they record the fact that the respective images were the gifts of Ajjaṇandi, Indrasēna, Mallisēna, etc. Avvaṇandi-Kurattiyār the disciple of Paṭṭini-Kurattiyar also had an image sculptured on the rock. An ascetic by the name of Ajjaṇandi is mentioned in the Jīvakachintāmaṇi, the premier Jaina classic of this early period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0116.
Emmanuel Francis.
Summary: The following Vaṭṭeḻuttu and Tamil labels are engraved near the natural cavern in the hill called the Aivarmalai which was called ‘Ayiraimalai’ in the inscriptions. This Ayirai was famous in the olden times as a Jaina colony. The God Pārśvanātha sculptured in this place was the recipient of some endowments in the eign of the Pāṇḍya king Varaguṇavarman in A.D. 870. The Vaṭṭeḻuttu labels engraved below the images of several Jaina Tīrthaṅkaras sculptured in half relief near this cavern are also attributable to the same period approximately, and they record the fact that the respective images were the gifts of Ajjaṇandi, Indrasēna, Mallisēna, etc. Avvaṇandi-Kurattiyār the disciple of Paṭṭini-Kurattiyar also had an image sculptured on the rock. An ascetic by the name of Ajjaṇandi is mentioned in the Jīvakachintāmaṇi, the premier Jaina classic of this early period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0117.
Emmanuel Francis.
Summary:
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0118.
Emmanuel Francis.
Summary:
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0119.
Emmanuel Francis.
Summary: This record engraved in archaic Tamil characters with puḷḷis marked for basic consonants, is dated in the 9th year opposite to the 4th year of the reign of Māṟañjaḍaiyaṉ, who is referred to also as Pāṇḍyādhipati-Varaguṇa. The king is stated to have given 537 kaḻañju of gold to . . . . . . . . . . . . . . . . . . -nāṭṭu-vēḷāṉ, out of which four gold paṭṭams and a gold flower were made for decorating the God Tirumalai-Perumāṉaḍigaḷ. The astronomical details contained in the record are unfortunately mutilated.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0011.
Emmanuel Francis.
Summary: The subjoined Vaṭṭeḻuttu inscriptions are engraved in characters attributable to about the end of the 9th century and the beginning of the 10th century A.D. below. the images of the Jaina deities sculptured in low relief on the face of the rock. Some of them are very much wern out while three of them are legible. They record that certain images were cut by Ajjaṇandi (No. 126) and by Ariṭṭaṉēmi-Periyār, the disciple of Ashṭōpavāsi-Kaṉakavīrar (No. 122). In No. 128 this hill is called Tirukkuṇagiri and a certain ascetic named Aṉantavīra-Aḍigaḷ is stated to have made a gift of money for a lamp to the God Tirukkuṇagiri-Dēvar.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0120.
Emmanuel Francis.
Summary: The subjoined Vaṭṭeḻuttu inscriptions are engraved in characters attributable to about the end of the 9th century and the beginning of the 10th century A.D. below. the images of the Jaina deities sculptured in low relief on the face of the rock. Some of them are very much wern out while three of them are legible. They record that certain images were cut by Ajjaṇandi (No. 126) and by Ariṭṭaṉēmi-Periyār, the disciple of Ashṭōpavāsi-Kaṉakavīrar (No. 122). In No. 128 this hill is called Tirukkuṇagiri and a certain ascetic named Aṉantavīra-Aḍigaḷ is stated to have made a gift of money for a lamp to the God Tirukkuṇagiri-Dēvar.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0121.
Emmanuel Francis.
Summary: The subjoined Vaṭṭeḻuttu inscriptions are engraved in characters attributable to about the end of the 9th century and the beginning of the 10th century A.D. below. the images of the Jaina deities sculptured in low relief on the face of the rock. Some of them are very much wern out while three of them are legible. They record that certain images were cut by Ajjaṇandi (No. 126) and by Ariṭṭaṉēmi-Periyār, the disciple of Ashṭōpavāsi-Kaṉakavīrar (No. 122). In No. 128 this hill is called Tirukkuṇagiri and a certain ascetic named Aṉantavīra-Aḍigaḷ is stated to have made a gift of money for a lamp to the God Tirukkuṇagiri-Dēvar.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0122.
Emmanuel Francis.
Summary: The subjoined Vaṭṭeḻuttu inscriptions are engraved in characters attributable to about the end of the 9th century and the beginning of the 10th century A.D. below. the images of the Jaina deities sculptured in low relief on the face of the rock. Some of them are very much wern out while three of them are legible. They record that certain images were cut by Ajjaṇandi (No. 126) and by Ariṭṭaṉēmi-Periyār, the disciple of Ashṭōpavāsi-Kaṉakavīrar (No. 122). In No. 128 this hill is called Tirukkuṇagiri and a certain ascetic named Aṉantavīra-Aḍigaḷ is stated to have made a gift of money for a lamp to the God Tirukkuṇagiri-Dēvar.
Language: Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0123.
Emmanuel Francis.
Summary: The subjoined Vaṭṭeḻuttu inscriptions are engraved in characters attributable to about the end of the 9th century and the beginning of the 10th century A.D. below. the images of the Jaina deities sculptured in low relief on the face of the rock. Some of them are very much wern out while three of them are legible. They record that certain images were cut by Ajjaṇandi (No. 126) and by Ariṭṭaṉēmi-Periyār, the disciple of Ashṭōpavāsi-Kaṉakavīrar (No. 122). In No. 128 this hill is called Tirukkuṇagiri and a certain ascetic named Aṉantavīra-Aḍigaḷ is stated to have made a gift of money for a lamp to the God Tirukkuṇagiri-Dēvar.
Language: Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0124.
Emmanuel Francis.
Summary: The subjoined Vaṭṭeḻuttu inscriptions are engraved in characters attributable to about the end of the 9th century and the beginning of the 10th century A.D. below. the images of the Jaina deities sculptured in low relief on the face of the rock. Some of them are very much wern out while three of them are legible. They record that certain images were cut by Ajjaṇandi (No. 126) and by Ariṭṭaṉēmi-Periyār, the disciple of Ashṭōpavāsi-Kaṉakavīrar (No. 122). In No. 128 this hill is called Tirukkuṇagiri and a certain ascetic named Aṉantavīra-Aḍigaḷ is stated to have made a gift of money for a lamp to the God Tirukkuṇagiri-Dēvar.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0125.
Emmanuel Francis.
Summary: The subjoined Vaṭṭeḻuttu inscriptions are engraved in characters attributable to about the end of the 9th century and the beginning of the 10th century A.D. below. the images of the Jaina deities sculptured in low relief on the face of the rock. Some of them are very much wern out while three of them are legible. They record that certain images were cut by Ajjaṇandi (No. 126) and by Ariṭṭaṉēmi-Periyār, the disciple of Ashṭōpavāsi-Kaṉakavīrar (No. 122). In No. 128 this hill is called Tirukkuṇagiri and a certain ascetic named Aṉantavīra-Aḍigaḷ is stated to have made a gift of money for a lamp to the God Tirukkuṇagiri-Dēvar.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0126.
Emmanuel Francis.
Summary: The subjoined Vaṭṭeḻuttu inscriptions are engraved in characters attributable to about the end of the 9th century and the beginning of the 10th century A.D. below. the images of the Jaina deities sculptured in low relief on the face of the rock. Some of them are very much wern out while three of them are legible. They record that certain images were cut by Ajjaṇandi (No. 126) and by Ariṭṭaṉēmi-Periyār, the disciple of Ashṭōpavāsi-Kaṉakavīrar (No. 122). In No. 128 this hill is called Tirukkuṇagiri and a certain ascetic named Aṉantavīra-Aḍigaḷ is stated to have made a gift of money for a lamp to the God Tirukkuṇagiri-Dēvar.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0127.
Emmanuel Francis.
Summary: The subjoined Vaṭṭeḻuttu inscriptions are engraved in characters attributable to about the end of the 9th century and the beginning of the 10th century A.D. below. the images of the Jaina deities sculptured in low relief on the face of the rock. Some of them are very much wern out while three of them are legible. They record that certain images were cut by Ajjaṇandi (No. 126) and by Ariṭṭaṉēmi-Periyār, the disciple of Ashṭōpavāsi-Kaṉakavīrar (No. 122). In No. 128 this hill is called Tirukkuṇagiri and a certain ascetic named Aṉantavīra-Aḍigaḷ is stated to have made a gift of money for a lamp to the God Tirukkuṇagiri-Dēvar.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0128.
Emmanuel Francis.
Summary: The following two labels engraved in Vaṭṭeḻuttu characters of the early 9th century A.D. are found below the images of Jaina Gods sculptured on the face of the rock overhanging a cavern on the hill. One of them states that the ascetic Ajjaṇand was responsible for the setting up of the image under which the inscription is engraved, while the other mentions a sabhā. This Ajjaṇandi has figured in similar doṇative labels at Uttamapāḷaiyam and Ayyampāḷaiyam, two other Jaina colonies in the Madurai district, which were flourishing in this period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0129.
Emmanuel Francis.
Summary: This inscription is dated in the year opposite to the fourth of some king whose name is not given in it. It registers a gift of money made by the Pallava king Nandippōttaraiyar who fought and won the battle of Teḷḷāṟu, for burning a perpetual lamp in the temple of Mahādēva at Tiruttavattuṟai in Iḍaiyāṟṟu-nāḍu. The amount was received by the members of the assembly of Nallimaṅgalam who bound themselves to bring to the temple and measure out daily (one) nāḻi of ghee. As the other record (No. 12-B) engraved close to this and dated in a similar way belongs to Māṟañjaḍaiyaṉ alias Varaguṇa-mahārāja, this may be also assigned to the same king.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0012A.
Emmanuel Francis.
Summary: This record of Māṟañjaḍaiyaṉ alias Pāṇḍyakulapati Varaguṇa Mahārāja registers the gift of 120 kāśu by the king for burning a perpetual lamp in the temple of Mahādēva at Tiruttavattuṟai in uḍaiyāṟṟu-nāḍu. The king is stated to have transmitted the gift through a certain Aṇḍanāṭṭu-Vēḷāṉ and the money was received by the assembly of Iḷamperuṅkāyirukkai in Iḍaiyāṟṟu-nāḍu who agreed to supply one nāḻi of ghee for burning the lamp. The inscription is dated in the year 4+9 of the king’s reign and the details of date, viz., Dhanus, Śadaiyam (Śatabhishaj), and Tuesday have been equated with 824 A.D. November 29, and the king is identified with Varaguṇa I.1
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0012B.
Emmanuel Francis.
Summary: This record dated in the 9th year opposite to the 4th year of king Māṟañjaḍaiyaṉ is important in that it contains a few astronomical details of its date, which are capable of verification, namely, Vṛiśchika, Monday, Aśvati. These have been calculated to yield the English equivalent—A.D. 824, November 7, Monday,1 thus giving A.D. 811, as the initial date of this Pāṇḍya king. This king is referred to as Pāṇḍi-Mahārāja in line 5 and he has been identified with Varaguṇa I. This inscription registers a gift of 120 kaḻañju of gold by the king, left in the hands of Aṇḍanāṭṭu-vēḷāṉ, for burning two perpetual lamps in the temple of Tiruvāṉaikkaṟ-Perumāṉaḍigaḷ. The rock-cut cave at Tiruveḷḷaṟai contains a Śiva-liṅga in the main cell, herein called Tiruvāṉaikkaṟ-Perumāṉaḍigaḷ, and an image of Vishṇu in an adjoining cell. The rock-cut cave-temple may date from the time of the late Pallavas, as records of Dantivarmaṉ and Nandivarmaṉ are found engraved on the rock in front of the cave and in the village.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0012.
Emmanuel Francis.
Summary: The following two labels engraved in Vaṭṭeḻuttu characters of the early 9th century A.D. are found below the images of Jaina Gods sculptured on the face of the rock overhanging a cavern on the hill. One of them states that the ascetic Ajjaṇand was responsible for the setting up of the image under which the inscription is engraved, while the other mentions a sabhā. This Ajjaṇandi has figured in similar doṇative labels at Uttamapāḷaiyam and Ayyampāḷaiyam, two other Jaina colonies in the Madurai district, which were flourishing in this period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0130.
Emmanuel Francis.
Summary: In the third year of Jaṭāvarman Sundara-Chōḷa-Pāṇḍya in which this inscription is dated, a certain Veḷḷāḷa of Peruṅgulam alias Uttamaśōḻanallūr in Tiruvaḻudi-vaḷa nāḍu made a gift of sheep for burning a lamp in front of the goddess Durgaiyār in the temple of Tiruvaḻudīśvaram.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0131.
Emmanuel Francis.
Summary: This record dated in the 4th year of the reign of Jaṭāvarman Sundara-Chōḷa-Pāṇḍya states that the assembly having met in a hall of the ambalam, made some decision about the lands and houses granted to the gardeners, drummers, potters, garlandmakers, torch-bearers and dēvaraḍiyār of the temple of Śrī-Rājēndraśōḻa-viṇṇagar-Āḻvār at Rājarāja-chaturvēdimaṅgalam, a brahmadēya in Muḷḷi-nāḍu, a subdivision of Muḍigoṇḍaśōḻa-vaḷanāḍu, a district of Rājarāja-Pāṇḍināḍu. The record is incomplete and so the full details of the transaction are not available. As stated in another inscription,1 from the same temple, the temple of Rājēndraśōḻa-viṇṇagar-Āḷvār was erected by the Chēra king Rājasimha in the name of Rājēndraśōḻadēvar, the Chōla king who was apparently his overlord.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0132.
Emmanuel Francis.
Summary: This fragmentary1 inscription mentions the 6th year of the reign of a king whose name, which is lost in the missing portion, may be Sundara-Chōḷa-Pāṇḍya. It is noteworthy that a seat in the kūḍam or hall of the palace was called Rājēndraśōḻa-Kārāṉai-viḻupparaiyaṉ, evidently after the name of the officer, ‘Tirumandira-ōlaināyakam’ of the same name, who also figures in this record; and that the king was seated on this seat while issuing the order, which in its entirety may have some reference to the gift of the taxes on the lands in a village called Māṉābharaṇa-chaturvēdimaṅgalam, which had been endowed as a dēvadāna to the temple of Rājēndraśōḻaviṇṇagar-Dēvar. The revenue officers mentioned here figure in other records of this viceroy.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0133.
Emmanuel Francis.
Summary: This incomplete epigraph dated in the 6th year of Jaṭāvarman Sundara-Chōḷa-Pāṇḍya relates to some gift, the nature of which is not specified, made by Śēndaṉ-Nambi-Naṅgai, for burning a lamp in front of the Tirumūlasthāṉattu-Mahādēva at Tiruchchālaittuṟai in Rājarāja-chaturvēdimaṅgalam, a brahmadēya in Muḷḷi-nāḍu, a subdivision of Muḍikoṇḍaśōḻa-vaḷanāḍu, a division of Rājarāja-Pāṇḍināḍu. Śēndaṉ Irugaiyaṉ, a merchant of Kshatriyaśikhāmaṇipuram is stated to be her guardian (Mudugaṇ).
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0134.
Emmanuel Francis.
Summary: This record is dated in the 6th year of Jaṭāvarman Sundara-Chōḷapāṇḍya and registers a gift of two buffaloes by a certain veḷḷāḷa of Āṟṟūr-Śēndamaṅgalam, a brahmadēya in Kuḍa-nāḍu for a lamp in the temple of Sōmanāthadēva. These were left in the charge of two Śivabrāhmaṇas of the temple, who had to supply the ghee necessary for the burning of the lamp.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0135.
Emmanuel Francis.
Summary: This record of the 8th year of this viceroy is very much damaged and appears to relate to some gift of land for maintaining a lamp in the temple of Kayilāyattu-Perumāṉaḍigaḷ at Vīravinōda-chaturvēdimaṅgalam, a brahmadēya in Kallaga-nāḍu a subdivision of Muḍigoṇḍaśōḻa-vaḷanāḍu.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0136.
Emmanuel Francis.
Summary: This incomplete record dated in the [10]th year of Jaṭāvarman Sundara-Chōḷa pāṇḍya registers a gift made by the Śivabrāhmaṇas of the temple of Chōḷēndrasiṁha-Īśvaramuḍaiyār at Nigariliśōḻa-chaturvēdimaṅgalam in regard to something which was done in the temple of Śrīkayilāyamuḍaiyār in the same village.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0137.
Emmanuel Francis.
Summary: These two disjointed fragments appear to belong to Jaṭāvarman Sundara-Chōḷapāṇḍya and refer to separate gifts of money and land made by a few persons for burning a lamp in the temple of Kayilāsamuḍaiyār (?). The year 10 is mentioned in fragment 1 while fragment 2 refers to year 8(?), Nambirāṭṭiyār and to the ōṇam festival.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0138.
Emmanuel Francis.
Summary: This inscription is dated in the [10]th year of Jaṭāvarman Sundara-Chōḷapāṇḍya out it is incomplete, and does not contain information as to the nature of the transaction it was intended to record. After this is another fragmentary portion dated in the 14th year of a . . . . . . . . . . . . . . Pāṇḍyadēva. Vijayanārāyaṇam is called Jayaṅgoṇḍa śōḻa-chaturvēdimaṅgalam and was a brahmadēya in Nāṭṭāṟṟuppōkku in Uttamaśōḻavaḷanāḍu.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0139.
Emmanuel Francis.
Summary: This record dated in the 4+12th year of the reign of Varaguṇa-Mahārāja registers the gift of 290 kāśu to the sabhī of Iḷaṅgōykkuḍi in Muḷḷi-nāḍu for worship and offerings to the God Bhaṭāra in the Śrīkōyil of Tiruppōttuḍaiyār. The gift was made when Varaguṇa was stationed at Araiśūr on the bank of the Peṇṇai river in Toṇḍaināḍu.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0013.
Emmanuel Francis.
Summary: This record, the date of which is lost in the damaged portion but which may have been within 10, belongs to Jaṭāvarman Sundara-Chōḷapāṇḍya and registers a gift of 16 kāśu and a lampstand by Bhuvaṉiperuvaḻi alias Śaṅkaranārāyaṇappēraiyaṉ, a Veḷḷāḷa of Rāyaśikhāmaṇi, for maintaining a perpetual lamp in the temple of Mūlasthāṉattu-Paramēśvara at Tiruchchālaittuṟai in Rājarāja-chaturvēdimaṅgalam.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0140.
Emmanuel Francis.
Summary: The record dated in the 11th year of Jaṭāvarman Sundara-Chōḷapāṇḍya registers a gift of cows by the mahāsabhā of Rājarāja-chaturvēdimaṅgalam for burning a lamp in the temple of god Tiruvālīśvaramuḍaiyār. Several other similar endowments are also recorded in continuation of this gift.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0141.
Emmanuel Francis.
Summary: This Vaṭṭeḻuttu record dated in the 11th year of Jaṭāvarman Sundara-Chōḷapāṇḍya is damaged at the end. It registers a gift of a lamp with stand and fifty sheep by a certain Āchchaṉ Peṟṟāṉ for maintaining a perpetual lamp in the temple of Nāṭṭīśvarattāḻvār at Ādaṉūr alias Udaiyamārttāṇḍanallūr in Śūraṅgu2ḍi-nāḍu.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0142.
Emmanuel Francis.
Summary: This epigraph dated in the 12th year of Sundara-Chōḷapāṇḍya registers an agreement given by aganāḻigai-śivabrāhmaṇas of the temples Chōḷēndrasiṁha-Īśvaram and Śrī-Kayilāyamuḍaiyār-Śrīkōyil to burn a lamp in the latter temple in return for the interest on an amount of 36 kāśu, which was required to be contributed by them towards the construction of the tiruchchuṟṟumāḍam in the temple, and which was paid on their behalf in a lump sum by a certain Śrīkaṇṭha-Dāmōdarabhaṭṭaṉ of Perumaru[dūr] residing in this village.
Language: Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0143.
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 inscription issued on the 139th day in the 13th year of Jaṭāvarman Sundara-Chōḷapāṇḍya contains the details of the sale of land by the sabhā of Rājarājachaturvēdimaṅgalam to the temple of Rājarājaśōḻa-viṇṇagar-Dēvar. As stated in some other records of this viceroy he was seated in the western maṇḍapa in the āṭṭattuveḷi or the open space reserved for plays in the palace at Rājēndraśōḻapuram, while passing the orders relative to this document. The land sold, viz., 14 and odd vēli in extent, was re-grouped into a new hamlet called Śōḻapāṇḍyanallūr and converted into a tax-free dēvadāna. The names of several revenue officials are mentioned in this record. This inscription is connected with No. 109 of 1905, i. e., No. 144 above.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0145.
Emmanuel Francis.
Summary: This slightly damaged record is dated in the 15th year of Jaṭāvarmaṉ Sundara-Chōḷapāṇḍya and relates to the gift of land made for the merit of the merchant community called nāṉā-dēśi-diśai-āyirattu-aiññūṟṟuvar, apparently of Pāṇḍi-maṇḍalam who were residing in the quarter called Rājēndraśōḻapperunderuvu probably at Rājarāja-chaturvēdimaṅgalam. This merchant-guild figures in a number of other records in the Tirunelveli district. The donor appears to be a member of this community named Śōlai-Aiññūṟṟuvaṉ.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0146.
Emmanuel Francis.
Summary: This inscription which is dated in the 13th year of the same Sundara-Chōḷapāṇḍya registers a sale of land by the mahāsabhā of Nigariliśōḻa-chaturvēdimaṅgalam to the temple of Śrī-Kailāsamuḍaiyār after receiving the vilaipporuḷ (i. e., sale price) and the iṟaipporuḷ (i. e., the amount paid in a lump sum in lieu of the annual taxes). Among the boundaries is mentioned a channel called Nigariliśōḻa-vāykkāl.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0147.
Emmanuel Francis.
Summary: This epigraph dated in the 14th year of Jaṭāvarmaṉ Sundara-Chōḷapāṇḍya registers the sale of the village Māṉābharaṇa-chaturvēdimaṅgalam, a brahmadēya in Muḷḷi-nāḍu, which was the property of two brāhmaṇas of Nigariliśōḻa-chaturvēdimaṅgalam named Gōvindaṉ Mādhava-bhaṭṭaṉ and Gōvindaṉ Tiruvikramaṉ to the temple of Rājēndraśōḻa-viṇṇagar-Paramasvāmigaḷ at Rājarāja-chaturyēdimaṅgalam. It is stated that the brāhmaṇas had originally, obtained the village as the gurus, probably, of the ruling dynasty.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0148.