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 101–150 of 221 matching.
Emmanuel Francis.
Summary: This record engraved in Pallava-Grantha characters on two detached pillars, gives the birudas of a Pallava king. From the florid variety of the alphabet1 used and from the occurrence of the titles Atyantakāma, Atiraṇachaṇḍa, etc., the king may be identified with Narasiṁha II whose identical birudas are also found engraved in the Kailāsanātha temple at Conjeeveram which is definitely known to have been constructed by him. As Tiruppōrūr is close to Mahābalipuram, it is possible that the pillars belonged to a structural temple of the time of Narasiṁha II built somewhere in this locality and may have been fixed up in their present position in the Kandasvāmin temple at a later date.
First Pillar.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0027.
Emmanuel Francis.
Summary: This is a label inscription1 in the Pallava-Grantha script engraved on the lateral face of a stray granite slab fixed at the northern entrance into the Okkapiṟandāṉkuḷam street. From general appearance, the slab seems to have formed the lintel of a structural temple in the village. The inscription reads ‘Śrī-Mahēndravarmmēśvaragṛiham’. A similar label is also found in the same village in the Kailāsanātha temple, engraved on the two wing-stones of the steps leading to the Mahēndravarmēśvara shrine which is stated to have been built by Mahēndravarman III (S.I.I. Vol. I. p. 23). The original location of this slab may be traced to this shrine where the present lintel appears to be a later substitution or to some other shrine not far from its present position.2
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0031.
Emmanuel Francis.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0023.
Emmanuel Francis.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0024.
Emmanuel Francis.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0025.
Emmanuel Francis.
Summary: This is a fragmentary record engraved in Pallava-Grantha characters of the 7th century A.D. A major portion of the inscription is erased, but from the preserved portion, the names of musical notes such as gāndhāram, pañchamam, dhaivatam, nishādam etc., can be read. A certain order is noticeable in the arrangement of the notes in seven sections with subsections. Unfortunately the subsections have been so erased as to make it impossible to follow the method adopted here. As the palaeography of the inscription resembles that of the Kuḍimiyāmalai epigraph, this record also may be attributed to the time of Mahēndravarman l.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0007A.
Emmanuel Francis.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0027.
Emmanuel Francis.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0028.
Emmanuel Francis.
Summary: Of the two monolithic caves, one at the foot and the other half-way up, of ‘the rock’ at Trichinopoly, the latter alone contains inscriptions, two of which, published in South Indian Inscriptions, Vol. I, pages 29 and 30, state that the cave (upper) was constructed by Guṇabhara (i.e.) Mahēndravarman I. A verse inscription (No. 9 below) engraved on the beam over the inner row of pillars here, calls the cave ‘Laḷitāṅkura-Pallavēśvara-gṛiham’ after the title ‘Laḷitāṅkura’ of this king, which also occurs in his record at Pallāvaram. His birudas are engraved in bold Pallava-Grantha and Tamil characters on all the pillars in the upper cave at Trichinopoly. The outer wall of the sanctuary in this cave seems to have contained an inscription, but only a few letters of its first line are now visible, the rest being completely damaged. The name ‘Mahēndravikrama’ is found mentioned in the inscription on the extreme left outer pillar and most of the birudas occurring here are also found in the records of this king at Pallāvaram and other rock-cut excavations of his time. Some of these titles are unintelligible and appear to be Telugu in origin. The bottom of each of the four pillars contains a biruda in the Pallava-Tamil characters, of which only two are now clear, viz. Piṇapiṇakku and Chitti[rakāra]ppuli.
It is of interest to note that the birudas are alphabetically arranged and so engraved on the front face of the pillars. The same arrangement, though followed in the Pallāvaram inscription, is not so conspicuous there as in the present record (plates I and II).
The characters employed in the present inscriptions are of an ornate nature and provide an interesting contrast with the simpler variety of letters found in the Pallāvaram record of the same king, where almost all these birudas are repeated.
A description of the cave is found in the Memoir of the Archaeological Survey of India, No. 17, pages 13-15.
Languages: Sanskrit, Tamil, Telugu, Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0008.
Emmanuel Francis.
Summary: This inscription records an endowment of 60 kaḻañju of gold, made in the 8th year of Vijaya-Aparājitavarma-Pōttaraiyar, by Paiytāṅgi Kaṇḍaṉ, chief of Kāṭṭūr in Vaḍakarai Iṉṉambar-nāḍu, a subdivision of Śōḻa-nāḍu, for providing on the day of his natal star Svātī, offerings to the deity and for burning a perpetual lamp in the temple of Mahādēva at Tiruvoṟṟiyūr. The money was deposited with the Karmakkīḻvar of Tiruvoṟṟiyūr and the offerings included rice, ghee, plantains, sugar, vegetables, arecanuts, betel-leaves, tender cocoanuts, pañchagavya, sandal paste and camphor.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0092.
Emmanuel Francis.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0029.
Emmanuel Francis.
Summary: This is a Sanskrit verse engraved in Pallava-Grantha characters1 stating that the (upper) cave called ‘Laḷitāṅkura-Pallavēśvaragṛiham’ was constructed by the Pallava king Laḷitāṅkura (i.e. Mahēndravarman I).
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0009.
Emmanuel Francis.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0002.
Emmanuel Francis.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0030.
Emmanuel Francis.
Summary: This records an endowment of 30 kaḻañju of gold by Vēḷāṉ Tiruveṇkāḍaḍigaḷ alias Mūvēnda-Piḍavūr-Vēḷāṉ of Piḍavūr in Piḍavūr-nāḍu for burning a perpetual lamp in the temple of Tiruchchōṟṟuttuṟai-Mahādēva. The ūrkiḻār-makkaḷ of Koḍiyālam, the brahmadēya-kiḻavargaḷ and the ūrār of the village, held themselves responsible for the maintenance of the lamp. Evidently the same gift is recorded in No. 137 of 1931 also in Sanskrit, the text of which is given below. To judge from its writing and disposition with regard to No. 138 of 1931 of the 13th year of Parāntaka I, this is possibly a record of Gaṇḍarāditya.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0126.
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: 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 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: 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.
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 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.