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 1501–1550 of 2302 matching.
Emmanuel Francis.
Summary: This inscription is dated in the 9th year of Pārthivēndrādhipativarman and records a gift of land as taṇṇippaṭṭi1 by the residents of Kāṭṭūr to the ambalam constructed by Paṭṭaiyaṉār, the chief superintendent of the order of perundaram.2
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0188.
Emmanuel Francis.
Summary: This record belongs to the 10th year of Pārthivēndrādhi[pati]varman and registers a gift of 92 kaḻañju of gold for providing paddy for sacred offerings to the image of Kaligai-viṭaṅka in the temple of Tiruvūṟaldēva, by the donor mentioned in No. 184 above. The gold was received by the assembly of Rājamārttāṇḍachaturvēdimaṅgalam, a hamlet of Tiruvūṟalpuram (i.e., Takkōlam) in Maṇaiyir-kōṭṭam and fetched an interest of 92 kāḍi of paddy per year.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0190.
Emmanuel Francis.
Summary: This document records that the assembly of Veḷichchēri exempted taxes on a land granted for the sacred daily offering to the Saptamātṛis1 of this village, by a native of [Ma]ḻa-nāḍu in Śōḻa-nāḍu. The worship of the Seven Mothers and the designation of the priests who called themselves Mātṛiśivas deserve special attention.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0191.
Emmanuel Francis.
Summary: This inscription records a gift of 96 sheep for a lamp to the temple of the prosperous Gōvindapāḍi, made in the 10th year of Pārthivēndrādivarman, who took the head of Vīra-Pāṇḍya.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0192.
Emmanuel Francis.
Summary: The inscription states that in the 13th year of king Pārthivēndrādivarman, Śiṅgaḷa Vīranāraṇaṉ, a native of the Chōḷa country, made a gift of 90 sheep for burning a perpetual lamp in the temple of Mahādēva (Śiva) at Tirumullaivāyil, a dēvadāna village in Puḻaṟ-kōṭṭam.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0196.
Emmanuel Francis.
Summary: This record, which is dated in the 13th year of Pārthivēndrādivarman who took the head of Vīra-Pāṇḍya, registers a gift of twenty-five kaḻañju of gold marked and weighed by the standard weight (dharmakaṭṭaḷai-tuḷai-niṟai) for burning two lamps in the temple of Śiva at Tirumālpēṟu. The assembly of Paṭṭālam alias Eḻunūṟṟuva-chaturvēdimaṅgalam in Dāmar-nāḍu accepted the gold and agreed to maintain the two lamps from the interest thereon. It is interesting to note that the lamps were the gift of Vijjavai-Mahādēviyār or Vajjavaiyār who was related to Nandivarman Kāḍupaṭṭigaḷ, perhaps, as his queen. Nandivarman Kāḍupaṭṭigaḷ is clearly a Pallava name; but we cannot definitely identify the king nor fix his relationship to the ruling sovereign Pārthivēndrādivarman.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0197.
Emmanuel Francis.
Summary: Maṉṉaṉ Kaṇṇaṉ alias Kāmāmōga-Vāraṇappēraraiyaṉ, an elephant mahout of king Pārthivēndrādivarman, purchased in the 13th year of the king some land at Śiṟṟiyāṟṟūr from the temple of Gōvindapāḍi and assigned it for feeding a Brāhmaṇa in the maṭha which was evidently attached to that temple.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0198.
Emmanuel Francis.
Summary: This record of the 2nd year of king Parakēsarivarman who took the head of Vīra-Pāṇḍya, has to be attributed to Āditya (II.)—Karikāla, whose defeat of the Pāṇḍya king while he was yet a boy is mentioned in the Tiruvālaṅgāḍu plates printed in the sequel. His father Sundarachōḷa-Parāntaka II. is already described as having driven a Pāṇḍya king into the forest. This must be the early Vīra-Pāṇḍya whose Vatteḻuttu inscriptions are found in the Tinnevelly district and in which he claims in his turn to have taken the head of the Chōḷa. Nandivarma-maṅgalam was evidently an earlier name of the modern Uyyakkoṇḍāṉ Tirumalai and must have been so called after the Pallava king Nandivarman. The temple of Kaṟkuḍi is mentioned in the hymns of the Dēvāram.1
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0199.
Emmanuel Francis.
Summary: This inscription is dated in the 23rd year of the reign of the ancient Chōḷa king Rāja-kēsarivarman.1 It records that a certain Brahmādhirāja (ll. 4 and 11) deposited 200 kaḻañju of gold with the villagers, and that the latter pledged themselves to apply the interest of this sum to the feeding of twelve learned Brāhmaṇas.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0001.
Emmanuel Francis.
Summary: This record, which belongs to the 3rd year of the reign of king Parakēsarivarman who took the head of the Pāṇḍya, registers a grant of land by purchase by the chief Śiṟṟiṅgaṇuḍaiyāṉ Kōyilmayilai alias Parāntaka Mūvēndavēḷāṉ for expounding the system of Prabhākara. This teacher was the founder of a new school of Mīmāmsā philosophy which was greatly popular for some time in the south. The record under review is itself strong evidence of the popularity of the creed. A Telugu book called Sakalārthasāgara makes Prabhākara, one of the pupils of Kumārila-Bhaṭṭa. He was also widely known as Prabhākara-guru and was the teacher of Śālikanātha. Consequently Prabhākara’s period must have been about the beginning of the 8th century A.D. See also Madras Epigraphical Report for 1912, page 65.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0200.
Emmanuel Francis.
Summary: This record is dated in the 4th year of Parakēsarivarman who took the head of the Pāṇḍya king. The donor was a woman-servant who was living in a quarter of Tañjāvūr and was connected with queen Uḍaiyapirāṭṭiyār Kiḻāṉaḍigaḷ, mother of Āṉaimēṟṟuñjiṉār. This name Āṉaimēṟṟuñjiṉār has been identified with prince Rājāditya, one of the brothers of Āditya-Karikāla’s grandfather Ariñjaya (Madras Epigraphical Report for 1912, page 62).
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0201.
Emmanuel Francis.
Summary: The record is dated in the 4th year of the reign of Parakēsarivarman who took the head of the Pāṇḍya king and provides for the dance called Āriyakkūttu by Kīrttimaṟaikkāḍaṉ alias Tiruvēḷai-aṟaichchākkai, in the temple of Tiruviḍaimarudil. The theatrical hall where the temple servants, the merchants and the king’s officer Kōyilmayilai alias Parāntaka Mūvēndavēḷāṉ met together to decide this question appears to suggest that the Āriyakkūttu dance must have been a regular dramatic performance in which dancing and singing were evidently given a prominent place. Śākkaikūttu which is referred to in some other inscriptions of the time of Rājēndra-Chōḷa was evidently another variety of a dramatic dance (see Madras Epigraphical Report for 1915, page 98, paragraph 27).
Āriyam and Tamiḻ are mentioned as the two recognised varieties of dance, in the commentary of Aḍiyārkkunallār on text lines 12-25 of Chapter III of Śilappadigāram (see Mahā. V. Swaminatha Ayyar’s edition, page 63). That these must have been also accompanied by music is inferred from a reference made to these very two terms in a Tanjore inscription of Rājarāja I. (South-Indian Inscriptions, Vol. II, page 299, sections 428-492).
The king Parakēsarivarman who took the head of the Pāṇḍya king must evidently be Āditya (II.)—Karikāla, the son of Sundara-Chōḷa Parāntaka II. The name Śiṟṟiṅgaṇ-Uḍaiyāṉ Kōyilmayilai alias Parāntaka Mūvēndavēḷāṉ appears in No. 200 above. His name also occurs frequently in the records of Uttama-Chōḷa Madhurāntaka as Madhurāntaka-Mūvēndavēḷāṉ.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0202.
Emmanuel Francis.
Summary: The officer Śiṟṟiṅgaṇuḍaiyāṉ Parāntaka Mūvēndavēḷāṉ who has been mentioned in the previous records (Nos. 200 and 202) is stated to have enquired into the temple affairs and to have enhanced the scale of offerings from the unpaid balance of paddy collected from the assembly of Tiraimūr which was a dēvadāna village of the temple. The record belongs to the 4th year and the 170th day of the reign of Parakēsarivarman who took the head of the Pāṇḍya king.
As shown in the Madras Epigraphical Report for 1916, page 118, paragraph 15, the days given after the regnal year of the king have to be taken as those that expired after the completion of that year.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0203.
Emmanuel Francis.
Summary: This is dated in the 5th year of Parakēsarivarman who took the head of the Pāṇḍya king and records a gift of gold by a female-servant of the palace, who was living in the quarter of Tañjāvūr called Paḻaiya-vēḷam, for feeding a śivayōgin in the temple of Tirukkīḻ-kōṭṭam in Tirukkuḍamūkkil. The names Tirukkuḍamūkkil and Tirukkīḻ-kōṭṭam occur in the Dēvāram and refer respectively to Kumbakōṇam and the Nāgēśvara temple. Śivayōgin is a technical term and is explained in a recent commentary on the Kriyākramadyōtikā as the name of a Śaiva worshipper who “at the approach of death bathes his body in ashes, utters certain Śaiva mantras and worships the liṅga on his chest.”
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0204.
Emmanuel Francis.
Summary: These are five copper-plates belonging to the Pārijātavanēśvara temple at Tirukkaḷar, a village ten miles south-east of Mannārguḍi in the Tanjore district1. A short notice of these appeared in Dr. Hultzsch’s Annual Report on Epigraphy for 1902—03, paragraph 17. The report also contains a list of 23 stone inscriptions which were copied from the same temple.2 These five copper-plates, strung on a copper-ring of 5" diameter, have flat rims, measure 1’(7/8)" x 5(1/2)" each, weigh together 566 tolas and have ring-holes bored in the middle of the left margin about an inch from the edge. They contain in them five complete inscriptions of different Chōḷa kings. The first of them, which is also the earliest, is a record of Parakēsarivarman Rājēndra-Chōḷa I who ascended the Chōḷa throne in A.D. 1012. It begins with the king’s usual historical introduction commencing with the words tiru maṉṉi vaḷara, enumerates his conquests up to the capture of Kaḍāram, is dated in the 18th year of his reign and registers the extent of the dēvadāna lands belong-ing to the temple of Mahādēva at Tirukkaḷar which is said to be a village in Puṟaṅgarambai-nāḍu, a subdivision of Arumoḻidēva-vaḷanāḍu.
Compared with the inscription of this king found at Tirumalai3, dated in the 13th year of reign and his Tanjore epigraph4, dated in the 19th year of reign, the present inscription furnishes a few differences in reading which are noticed in foot-notes.
The identification of all the place names occurring in the historical introduction has been made by Professor Hultzsch5, and it remains to note here only a few facts in this connection. Iḍaituṟai-nāḍu which has been taken to be Yeḍatore, a small village in the Mysore district by Mr. Rice, has since been shown by Dr. Fleet to be identical with the territorial division Eḍedoṟe, two thousand, a tract of country lying between the rivers Kṛishṇā on the north and Tuṅgabhadrā on the south, comprising a large part of the present Raichur district6. The Kanyākumāri inscription of Vīrarājēndra shows that Maṇṇaikaḍakkam is not to be identified with Maṇṇe in the Nelamaṅgala taluk of the Bangalore district but is the same as Mānyakhēṭa, which Rājēndra-Chōḷa is said to have made a playground for his armies7. Chakkara-kōṭṭam has been satisfactorily identified by Rai Bahadur Hira Lal with Chitrakūṭa or ºkōṭa, eight miles from Rājapura in the Bastar State: he has also adduced epigraphical evidence to show that its king was really Dhārāvarsha in A.D. 11118, as stated in the epigraphs of Kulōttuṅga I. Dakshiṇa-Lāḍam has been taken to be Dakashiṇa-Virāṭa or Southern Berars; but it looks likely that it is identical with Dakshiṇa-Rāḍha in Bengal9. Śrī-Vijaya appears under the form Śrī-Vishaya in a Kaṇḍiyūr inscription10 of the same king; and the large Leyden grant states that Māravijayōt-tuṅgavarman was the overlord of this territory11. This has been taken to be the same as San-fotsai of the Chinese annals and has been identified with Palembang, a residency of Sumatra12.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0207.
Emmanuel Francis.
Summary: This inscription in six lines is engraved on the second plate of the Tirukkaḷar set. It is dated in the 31st year of the reign of the Chōḷa king Rājakēsarivarman Rājādhirāja I and registers an arrangement made, by a certain Tirumaṇappichchaṉ, who bore the double surname Araiyaṉ Nāgaraiyaṉ and Mahīpālakulakālappēraraiyaṉ, whereby one brahmin had to perform worship in the temple at Tirukkaḷar in addition to another who was doing that service till then. From the short historical introduction which states that the king with the help of his army took the head of Vīra-Pāṇḍya, Śālai of the Chēra king and Ilaṅgai, it is clear that “Śālai is an important place in the Chēra dominions and not a feeding house” as the late Mr. T.A.Gopinatha Rao had taken to be.1
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0208.
Emmanuel Francis.
Summary: This inscription in 19 lines is engraved on the third plate of the Tirukkaḷar set. It is dated in the twenty-eighth year of the reign of Tribhuvanachakravartin Kulōttuṅga-Chōḷadēva without any distinguishing epithet or historical introduc-tion. In the absence of these, though it is not generally possible to say to which of the three kings who bore that name this record must be attributed, yet it appears to be a record of Kulōttuṅga-Chōḷa I, since it is stated in the fourth inscription in this set in referring to this record that the king abolished tolls—which is generally a feat attributed to Kulōttuṅga I. It registers a gift of paddy made by a certain Śivaṉ Tillaināyakaṉ alias Śiṟuttoṇḍanambi of Taṇṇīrkuṉṟam in Neṉmali-nāḍu to the temple of Mahādēva at Tirukkaḷar in Puṟaṅgarambai-nāḍu which was a sub-division of Rājēndraśōḻa-vaḷanāḍu for the purpose of taking in proces-sion Aravābharaṇadēva, for offerings to Piḷḷaiyār and the god in the Mūlaṭṭānam and for feeding devotees on the days of the new-moon.
Taṇṇīrkuṉṟam, to which the donor belonged, is a village 7 miles to the east of Maṉṉārguḍi in the Tanjore District. The modern village of Nemmeli in the same Taluk, must have been the principal place in the division Neṉmali-nāḍu in which Taṇṇīrkuṉṟam is said to have been situated.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0209.
Emmanuel Francis.
Summary: This is the fourth inscription in the Tirukkaḷar set. It is engraved on the second side of the third plate and belongs to the 18th year of the reign of Tribhuvanachakravartin Rājarājadēva. It records that some of the families of the donees, who received the gift made by Śivaṉ Tillaināyagaṉ of Taṇṇīrkuṉṟam in the twenty-eighth year of the reign of Kulōttuṅga-Chōḷa; the abolisher of tolls, ceased to have male members and that in consequence a question arising as to how the feeding pertaining to these families should be conducted in future, the Māhēśvaras settled that the feeding stipulated in the grant to be done by the donees devolved on the female descendants as well and that arrangements were made in accordance with that order. The inscription may probably belong to the reign of Rājarāja II, though the distinguishing epithet of the king is missing and the characters appear to belong to a later period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0210.
Emmanuel Francis.
Summary: This is the fifth inscription in the Tirukkaḷar set. It is engraved on both sides of the fourth plate and the inner side of the fifth. It is dated in the 29th year of the reign of Kulōttuṅga-Chōḷadēva (i.e., Kulōttuṅga III) who took Madura, Ceylon, Karuvūr and the crowned head of the Pāṇḍya king and furnishes a list of gold and silver ornaments belonging to the temple at Tirukkaḷar with their weights as measured by the standard weight called the kuḍiñai-kal and the fineness in each case.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0211.
Emmanuel Francis.
Summary: This short inscription in seven lines is engraved on the first side of the first plate of the set of copper-plates obtained from M.R.Ry. Muthuswamy Konar of Tiruchcheṅgōḍu. It is dated in the 10th year of the reign of king Rājakēsarivarman and registers evidently an order of one of the feudatory chiefs of the sovereign named Maḻavaraiyaṉ Sundaraśōḻaṉ, stating that the taxes on full house-sites and half house-sites shall be recovered at 1/4th and 1/8th (kāśu ?) respectively from the citizens of Tūśiyūr and that fines and faults, if any, shall be realised at the rate prevailing in Nandipuram. The chief Maḻavaraiyaṉ Sundaraśōḻaṉ gets the surnames Piradigaṇḍaṉ and Kolli-Maḻavaṉ in B and Oṟṟiyūraṉ Piradigaṇḍavarman in No. 213. Rao Bahadur H. Krishna Sastri has identified the king Rājakēsarivarman of this and the following record with Rājarāja I and notes as follows regarding the donor’s father who, in B is stated to have died at Īḻam (i.e., Ceylon):—“He was evidently a military officer of Rājarāja I or of one of his predecessors. An inscription from Tiruveṇkāḍu of the time of Rājarāja I refers to the general Śiṟiyavēḷāṉ of Koḍumbāḷūr who fell in a battle-field in Īḻam in the ninth year of Poṉmāḷigai-tuñjiṉa-dēva (i.e., Sundara-Chōḷa Parāntaka II). It is not impossible that the father of Maḻavaraiyaṉ was also connected with the battle in which Śiṟiyavēḷār fell”1.
It is not possible to identify Tūśiyūr mentioned in this inscription.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0212.
Emmanuel Francis.
Summary: This inscription, engraved on three plates—the last bearing writing only on the inner side—is dated in the 5th year of the reign of the Chōḷa king Rājakēsarivarman (identified with Rājarāja I) and registers gifts of lands made by the chief Kollimaḻavaṉ Oṟṟiyūraṉ Piradigaṇḍavarman, to the temple of Paramēśvara of the sacred Mūlasthāna at Tūśiyūr. Boundaries of the lands granted are furnished in detail and therein figure Kaṉṉāḍu, the dams called Pūnāṟṟu-aṇai and Kallōḍu-aṇai, the tanks Śūḷai-kuḷam also known as Kāndaḷēri, Tāmaraikkuḷam and Kaṟṟaḷi-ēri also named Pudukkuḷam, the temple of Tāṉtōṉṟipirāṉ, Mūkkuṟukkā, Kaṭṭināgaṉkūval-iṭṭēr and Kaṇavadinallūr, otherwise called Amaṇkuḍi.
Kaṉṉāḍu (kal-nāḍu) which occurs more than once in this inscription refers evidently to hero-stones which are stated in ancient Tamiḻ literature, as having been put up with great ceremony in honour of persons who had done valorous deeds in guarding their country and given up their lives in that cause. Being associated with the word peruvarampu it may even be an engraver’s mistake for kaṇṇāṟṟu.
Traces of writing found in lines 13, 28, 29, 30 and 33 indicate that the present inscription is a palimpsest.
It is not possible to identify the places mentioned in this inscription.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0213.
Emmanuel Francis.
Summary: This inscription contains an order of a king who bore the titles Tribhuvanachakravartin Kōnēriṉmaikoṇḍāṉ.1 He granted certain privileges to the artizans (Kaṇmāḷar) of the district of Veṅgāla-nāḍu,—to take effect from the month of Āḍi of the 15th year of his reign.
An almost identical duplicate of this inscription (No. 562 of 1893) is engraved on the central shrine of the Gōshṭhīśvara temple at Pērūr near Coimbatore. It differs chiefly in being addressed to the Kaṇmāḷar of Southern Koṅgu (Teṉ-Koṅgu) and in the king’s bearing the title Kōṉērimēlkoṇḍāṉ instead of Kōnēriṉmaikoṇḍāṉ.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0025.
Emmanuel Francis.
Summary: On a hero-stone now preserved in Madras Museum.
Parakēsarivarmaṉ, who took Tañjai (Vijayālaya). Year 3: C. 853 A.D.
Records that a certain Karambai Kalituḍaṉ Mukkaṉ of Attiyūr in Kaṟpūṇḍi-nāḍu died while rescuing cattle from a raid launched by Aṇiyaṉ. The figure of a warrior aiming an arrow from a bow is carved in relief on the slab.
Published in A.R.Ep., 1935-36. Part II, Page 72. para 34.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p1i0001.
Emmanuel Francis.
Summary: On the south wall, central shrine, Kailāśanātha temple.
Year 12: 983 A.D.
Built in. Seems to be a directive issued to the chaturvēdibhaṭṭa-ttāṉapperumakkaḷ (of Sembiyanmahādēvi-chaturvēdimaṅgalam) a brahmadēyam in Aḷa-nāḍu on the southern bank (of the river Kāvēri), to feed themselves (probably in the temple of Śrī-Kailāśam-uḍaiya Mahādēvar) on the day of the asterism of kēṭṭai in the month of Chittirai, the birthday of the queen Sembiyan mahādēvi, (the mother of Uttamachōḷa), with the endowments of gold donated by the queens of Uttamachōḷa, Baṭṭaṉ Dāṉatoṅgiyār, Maḻapāḍi Tennavan-Mahādēviyār, Vāṉavaṉ mahādēviyār, the daughter of Iruṅgōḷar and also another queen, (name damaged and she is described as the) daughter of Viḻupparaiyar and also another queen (name lost) the daughter of Paḻuvēṭṭaraiyar, to the above mentioned chaturvēdibhaṭṭa-ttāṉapperumakkaḷ for the above purpose. (cf. S.I.I. Vol. XIX. No. 383)
Published in S.I.I., Vol. XIX, No. 311.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0100.
Emmanuel Francis.
Summary: On the east wall, central shrine, Avanisundarēśvara temple.
Year 12: 983 A.D.
Incomplete records the gift of 5 lamp-stands by Sembiyaṉ-mahādēviyār, the queen of Gaṇḍarāditta-perumāṉ, to Mahādēva of Tiru-Avanīśvaram at Pāchchil in Maḻa-nāḍu.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0101.
Emmanuel Francis.
Summary: On the south wall, central shrine, Gaṅgājaṭādhara temple.
Year 12: 983 A.D.
This records a gift of 384 sheep for burning 4 perpetual lamps in the temple of Śrī-Vijayamaṅgalattu-Mahādēva at Periya Śrīvānavaṉ-Mahādēvi-chaturvēdimaṅgalam at the rate of ninety-six sheep per lamp by Ambalavaṉ-Paḻuvūr-Nakkaṉ alias Vikramaśōḻa-Mārāyaṉ, who had built this temple in stone.
Published in S.I.I., Vol. XIX No. 314.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0103.
Emmanuel Francis.
Summary: On the north wall, central shrine, Gaṅgājaṭādhara temple.
Year 12: 983 A.D.
Incomplete. Records that Śekkiḻān Araiyaṉ Saṅkaranārāyaṇaṉ alias Śōḻa Muttaraiyaṉ, a native of Kāvaṉṉūr in Paḷuvūr-kūṟṟam in Toṇḍai-nāḍu endowed two vēli, thirteen mā and 1 kāṇi of land under the irrigation of lake Vaḍakuḍi, purchased from the sabhaiyār of Chandaśēri and got the same made tax-free (iṟaiyili). He entrusted the same to the sabhā of Chōḷasūḍāmaṇi-chēri, who were the members of the peruṅguṟiāḷuṅgaṇattār of Periyavāṉavaṉmādēvi for the sake of various services to god Paramasvāmigaḷ of Śrī-Kayilāyam in Periyavāṉavaṉmādēvich-chaturvēdimaṅgalam and also determined the extent of the endowed land that would be required to provide the paddy necessary to conduct each of the various rituals and services.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0104.
Emmanuel Francis.
Summary: On the south wall of the maṇḍapa infront of the central shrine, Vṛiddhagirīśvara temple.
Year 12: 983 A.D.
It states that this temple with the snapana-maṇḍapa (bathing hall), gōpura, the suṟṟālai (enclosed verandah) and the shrines for the parivāra-dēvatas was constructed by queen Sembiyaṉ-Mahādēviyār, mother of Uttama-chōḷa, the daughter of the chief Maḻaperumānaḍigaḷ and queen of Gaṇḍarāditya, who was the son of Periya-Śōḻaṉār, the great Chōḷa king, Śrī-Parāntakadēvar. It also gives a list of the several gold and silver ornaments and utensils and other articles of worship presented by her to the temple. These comprised five copper lamps, one gold diadem five kaḻañju in weight less a mañjāḍi, a silver plate weighing 389 kaḻañju, a silver jar (keṇḍi) of 199 3/4 kaḻañju 2 gold flowers weighing a kaḻañju and half a gold fore-head band (paṭṭam) weighing one kaḻañju for god Naṭarāja (Kūttapperumāḷ), a five stringed chain with a tāli etc., for Umābhaṭṭāraki and such other ornaments of the said deities.
Published in S.I.I., Vol. XIX. No. 302.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0114.
Emmanuel Francis.
Summary: On the west wall, central shrine, Gaṅgājaṭādhara temple.
Year 13: 984 A.D.
Incomplete. This states that Ambalavaṉ Paḻuvūr-Nakkaṉ alias Vikramaśōḻa-Mārāyaṉ of Kuvāḷālam, the perundaram of Uttama-chōḷadēva built of stone the śrīvimāna of the temple of Vijayamaṅgalattu Dēva at Periya Śrī-Vāṉavaṉmādēvichaturvēdimaṅgalam, a brahmadēyam on the northern bank.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0122.
Emmanuel Francis.
Summary: On the west wall, central shrine, Gaṅgājaṭādhara temple.
Year 13: 984 A.D.
Records a gift of 96 sheep for burning a perpetual lamp with an uḻakku of ghee everyday in the temple by Aparājitaṉ Seyyavāymaṇi, the wife of Paḻuvūr Nakkaṉ alias Vikramaśōḻa Mārāyar who built this temple in stone.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0123.
Emmanuel Francis.
Summary: On the west wall, central shrine, Gaṅgājaṭādhara temple.
Year 13: 984 A.D.
Records a gift of ninety six sheep for burning a perpetual lamp by Siṅgapanmaṉ Kañchi Akkan, the wife of Ambalavaṉ Paḻuvūr Nakkaṉ alias Vikramachōḻamārāyar, a native of Kuvaḷālam, who had got the stone temple constructed. The perpetual lamp was apparently meant to be burnt in the main shrine of the temple (built by the donor’s husband Ambalavaṉ Paḻuvūr Nakkaṉ).
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0124.
Emmanuel Francis.
Summary: On the north and west walls, central shrine, Gaṅgājaṭādhara temple.
Year 14: 985 A.D.
This inscription has two sections. The first one is in Sanskrit and the second portion in Tamil.
The first portion eulogises that Ambalavan Paḻuvūr-Nakkaṉ of Kuvuḷālapuram was born in a good caste and that he founded one dynasty. He was an embodiment of munificience and his foes knew him as a personification of bravery. The damsels knew him as an incarnation of cupid and scholars knew him as dharma incarnate. He had gained the appreciation of Vikramachōḻa by the show of his valour. In the 14th regnal year of the King he converted the temple of Sambhu at Vijayamaṅgalam in the agrahāra of Śrī Vānavanmahādēvi-chaturvēdimaṅgalam into stone and gifted the village Neḍuvāyil, attached to the same greater Vānavaṉmahādēvi-chaturvēdimaṅgalam, after purchasing it and getting it made tax-free from the Mahāparishad of the same agrahāra for the worship of the god and celebration of festivals in the said temple.
The Tamil version of the record states that Ambalavaṉ Paḻuvūr Nakkaṉ alias Vikrama chōḷa mahārājan of Kuvaḷālapuram, the perundaram official of the king had constructed the temple of Vijayamaṅgalattu-Mahādēvar at Śrī Vāṉavanmahādēvichaturvēdimaṅgalam, a brahmadēyam on the northern bank (of the river) in stone. He also gifted Neḍuvāyil, a northern hamlet of the village of Vānavaṉmahādēvichaturvēdimaṅgalam with all its appurtenances, after purchase from the peruṅkuṟipperumakkaḷ of the above village and donated it as a bhōgam to the god of Vijayamaṅgalam for providing food offerings and also for conducting various services, worship and festivals to the deity. He also gave seven hundred kāśu and got the donated village freed from taxes by the same sabhā. The madhyastha of the village Niṉṟāṉ Āra Amudan Vānavamādēvipperuṅgāvidi wrote this charter.
Published in S.I.I., Vol. XIX No. 357.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0138.
Emmanuel Francis.
Summary: On the south wall, Chidambarēśvara shrine, Vēdapurīśvara temple.
Year 14: 985 A.D.
Incomplete. It seems to state that the sheep which had been earmarked earlier for burning a perpetual lamp to the god Tiruvottūr Mahādēva had been misappropriated by Uttamachōḻa-mārāyaṉ. Subsequently on supplication to Sembiyan Mādēvi the 200 sheep were recovered and endowed for burning two perpetual lamps. It was stipulated that sixteen nāḻi, one uri and one uḻakku of ghee as measured by the pañchavārakkal would be contributed every month for these two lamps. The tiruvuṇṇāḻigaiuḍaiyārgaḷ (priests serving in the sanctum sanctorum) are mentioned.
Published in S.I.I., Vol. VII. No. 114.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0140.
Emmanuel Francis.
Summary: On the south wall, central shrine, Umāmahēśvara temple.
Year: lost.
This inscription was engraved below a group sculptures. Records that Mādēvaḍigaḷ alias Sembiyaṉ Mādēviyār constructed the temple of Tirunallam-uḍaiyār in stone in the name of her husband Gaṇḍarādittadēvar and setup the image of Śrī-Gaṇḍarādittadēvar in the posture of worshipping, when her son Madhurāntakadēvar alias Uttamachōḷa was ruling.
Published in S.I.I., Vol. III No. 146.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0218.
Emmanuel Francis.
Summary: On the south wall, central shrine, Anantēśvarasvāmi temple.
King: Parakēsarivarman Year 2: 973 A.D.
This might be assigned to Uttama chōḷa1. This records a gift of ninety-six sheep and a ram for a perpetual lamp in the temple of Tiruvanantēśvarattāḻvār at Vīranārāyaṇa-chaturvēdimaṅgalam by Parāntakan Mādēvaḍigaḷ alias Sembiyan Mādēviyār, the daughter of Maḻavaraiyar, and queen of Gaṇḍarādityadēvar, who was pleased to go west ie deceased.
Published in S.I.I., Vol. XIX. No. 11.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0002.
Emmanuel Francis.
Summary: On the west wall, Bhikshāṇḍār shrine, Śivayōganāthasvāmin temple.
Year 6: 977 A.D.
Incomplete. Contains a royal order issued to the sabhaiyār of Vembaṟṟūr, a brahmadēyam-taniyūr in Maṇṇi-nāḍu, on the supplication made by his official who managed the king’s affairs, Parittikkuḍaiyāṉ Kodukulavaṉ Sāttan alias Parakēsari Mūvēndavēḷāṉ, when the king was at the hall of the palace at Paḻaiyāṟu, to deduct from his sixth regnal year onwards, 47 1/2 kaḻañju of gold, being the tax on 4 3/4 vēli of land purchased and endowed by the queen-mother of the king at Vembaṟṟūr, out of the total amount of tax 3917 kaḻañju and 3 mañjāḍi of gold due from the village to the sabhā. The land had been purchased and endowed by the queen even in the king’s third regnal year for providing 108 pots of water for conducting the sacred bath on every saṅkrānthi day and also for providing mid-night food offerings daily to the god of Tiruviśalūr, a hamlet of Vembaṟṟūr, for the merit of the king. Several officials figure as signatories for this transaction.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0032.
Emmanuel Francis.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0052A.
Emmanuel Francis.
Summary: On the south and east walls, central shrine, Umāmahēśvarasvāmin temple.
Year 8, 143 day: 979 A.D.
This inscription begins with a statement that Sembiyan Mahādēvi, the dowager queen had converted the temple of God Mahādēva at Tirunallam in Veṇṇāḍu into a stone temple in the name of (her husband) Gaṇḍarādittan and had arranged for the raising of a flower garden (tirunandavanam) also in the name of Gaṇḍarādittan. To meet the expenditure on the maintenance (for koṟṟu and puḍavai) of the four persons who were appointed to tend that garden she set apart the yield of 224 kalam from 2 vēli of land at Kīḻaḍuguvilai in Veṇṇāḍu which she had purchased from the sabhā of Tirunallam. This land of two vēli was made iṟaiyili with the status of nandavānappuṟam and dēvadāna-iṟaiyili in favour of God Mahādēva of Tirunallam by the king, Parakēsarivarman, on the representation made to him. Those who were already in the occupation of this land, were removed (to enable the grantee, temple, to make its own arrangement for the cultivation of the said land). It is also stated that the donee ie the temple was entitled to the rights of kārāṇmai and miyāṭchi. The grant was made effective from the third regnal year of the king. Several officials figure as those involved in this process.
Then again when the king Parakēsarivarman was staying in the courtyard in the Viṭṭavīḍu of Vaḍakku Pichchankōyil in Kaḍambūr on the 240th day of his 7th year (978 A.D.) it was represented to him that on or after constructing the temple she Sembiyaṉ Mahādēvi had reviewed the arrangements that had been made for carrying out the various services to God Mahādēva and also for feeding 25 brāhmaṇas daily for the merit of Uḍaiyār (king ?) for which she had established a śālai, the expenses on which were designed to be met by the apportionment of the pañchavāra income of 600 kalam from 12 vēli of land in Pūṅguḍi, the old dēvadāna of the god and another 200 kalam remittable as pañchavāram from 4 vēli of land in Musiṭṭaikkuḍi which lands had been made dēvadāna-iṟaiyili after removing the old occupants with effect from the regnal year six (977 A.D.). However, the above said eight hundred kalam had been found insufficient for carrying out the expenses on the said services on the apportionment (nibandam). For the carrying out of the nibandam as stated above a further 652 kalam, tūṇi and padakku was found as essential. Further the feeding of the 25 brāhmaṇas for one year a total of 937 kalam, tūṇi and padakku of paddy was separately required. Thus a new arrangement for securing the total 1590 kalam of paddy had to be made for this purpose. For this, twelve vēli of Iḷanilaṁ land in Veṇṇāḍu was required to be granted as dēvadānam and sālābhōgam free of taxes (iṟaiyili). On being so represented the king granted the required land as dēvadānam and sālābhōgam after removing the old occupants and entitling the land to kārāṇmai and miyāṭchi with effect from the paśāṉam of the seventh regnal year (978 A.D.) after observing all the official formalities. The boundaries of the land-village granted were mentioned in great detail and the irrigation rights to which the said village land was entitled was also specified in detail. In this context while detailing the boundaries, a garden called Sembiyanmahādēvi-tirunandavānam is also mentioned.
Again on the 143rd day in his eighth regnal year (979 A.D.) the king Parakēsarivarman when he was present at the palace Ādibhūmi in Viṭṭavēḍu of Karaikāṭṭu-Paṉaiyūr it was represented to him the apportionment (nibandam) for the above income of the temple may be made and he arranged for the same to be done. On making the nibandam it was realized that from the income fifteen more brāhmaṇas could also be fed in addition to the twenty-five already stipulated for. The apportionment made is recorded in great detail.
Published in S.I.I., Vol. III. Nos. 151 and 151A.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0052.
Emmanuel Francis.
Summary: On the west wall, central shrine, Matsyapurīśvara temple.
Year 9 = 980 A.D.
This inscription is incomplete. It records an endowment of several plots of land after purchase from various persons, made by the queen-mother of Gaṇḍarādittaṉ Madhurāntaka Uttamachōḷa for the merit of her son, to the temple of Tiruchchēlūr Āḻvār at Rājakēsari-chaturvēdimaṅgalam to provide for the sacred bath to god with 108 pots of water on all the days of Saṅkrānti, for providing sumptuous food offerings (for general feeding) and (parivaṭṭam) to the god and also for the remuneration of the nambi (priest) who performed the abhishēkam and for the worship of the deity in the temple. The names of the villages and channels occurring in the record such as Naratoṅgavadi, Śrīkaṇṭa-vāykkāl, Sōḻachūḷamaṇivāykkāl etc, are suggestive of the surnames of the king’s predecessors.
Published in S.I.I., Vol. XIX No. 235.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0064.
Emmanuel Francis.
Summary: On the south wall, central shrine, Gaṅgā-Jaṭādhara temple.
Year 10: 981 A.D.
This records a gift of 96 sheep for a perpetual lamp in the temple of Śrī-Vijayamaṅgalattu-Mahādēva at Periya-Śrī Vānavaṉmahādēvi-chaturvēdimaṅgalam, a brahmadēyam on the northern bank of the river, by Ambalavaṉ Paḻuvūraṉ alias Śrī-Vikramaśōḻa-Mārāyar, who is stated to have also constructed this stone temple for the god. Another gift of two shares for two perpetual lamps for the same God made by one Maḻavar of Aṇḍāḍu, evidently a close relation of the donor is also recorded at the end. It is not clear as to what was meant by two shares.
Published in S.I.I., Vol. XIX No. 272.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0084.
Emmanuel Francis.
Summary: On the south wall, central shrine, Tirukkōṭīśvara temple.
Year 11: 982 A.D.
Records that while Parāntakaṉ Mādēvaḍigaḷār alias Sembiyan Mahādēviyār, the mother of Uttamachōḷa and the 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 Nalāṟṟūr-nāḍu, and ordered the re-engravement on its walls, of the several records of endowment originally incised on loose slabs, and which were strewn in many places 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 the gift of 120 kaḻañju of gold which was entrusted to the sabhā of Mahēndra-Koṭṭūr by Varaguṇa-Mahārāja to the god of Tirukkōḍikkāval for burning perpetual lamps with the daily supply of a nāḻi of ghee.
Published in S.I.I., Vol. XIX No. 292.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0093.
Emmanuel Francis.
Summary: The subjoined inscription belongs to the 18th year of the reign of Tribhuvanachakravartin Rājarājadēva. This king is probably identical with Rājarāja III., who is known to have ascended the throne about A.D. 1216 and seems to have been the immediate successor of Kulōttuṅga-Chōḷa III.1 In this case the week-day on which the inscription is dated will admit of astronomical calculation. The inscription records that a flight of stone steps leading to a maṇḍapa was built at the expense of two brothers.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0039.
Emmanuel Francis.
Summary: Like No. 40, this inscription is dated on a week-day which will probably admit of calculation, in the 18th year of the reign of Tribhuvanachakravartin Rājarājadēva. It records that the same two brothers, who are mentioned in No. 39 above, paid to the authorities of the Dharmēśvara temple two kaḻañju of gold, from the interest of which the cost of feeding two lamps had to be defrayed.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0041.
Emmanuel Francis.
Summary: Chōḻa, Kulōttuṅga II, 2nd year = A.D. 1135.
Gift of an amount of 90 kāsu, deposited with some Śivabrāhmaṇas, for a lamp to the temple of Tirumaṇañjēri-uḍaiyār, by a native of Gaṅgaikoṇḍa-chōḻapuram.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv34p0i0001.
Emmanuel Francis.
Summary: Insert intro.
This inscription is engraved on the slightly sloping surface of a large boulder in the bed of the Nīvā river, one mile north-east of Tiruvallam. The alphabet is Tamil and Grantha of an archaic type. It resembles the alphabet of the inscriptions of the Western Gaṅga king Kampavarman (Nos. 5 and 8 above) and lies between the two Kīḻ-Muṭṭugūr inscriptions of Vijaya-Narasiṁhavarman1 as the upper limit and the two Āmbūr inscriptions of Vijaya-Nṛipatuṅga-Vikramavarman2 as the lower one. As in other archaic Tamil inscriptions,3 the virāma is expressed by a vertical dash over the letter in a number of cases, though not throughout. In the word Maṉṟāḍi (l. 8) the syllable ṟā is expressed by two separate symbols.4 The letter ṉ has generally its archaic form, but in two cases5 its central loop is fully developed. The language of the inscription is Tamil; but line 1 contains some invocations in Sanskrit prose, and line 15 f. a Sanskrit verse.
The record is dated in the 62nd year of the reign of Vijaya-Nandivikramavarman (l. 2 f.). Three other inscriptions of the same king are noticed in Vol. I. (Nos. 108, 124 and 125). As I have shown before,6 he is probably identical with Nandivarman, the father of Vijaya-Nṛipatuṅgavarman and the son-in-law of the Rāshṭrakūṭa king Amōghavarsha I. If this identification is correct, the inscription would have to be placed before the end of the 9th century A.D.
Vijaya-Nandivikramavarman appears to have been the sovereign of Mahāvalivāṇarāya (l. 11) or Māvalivāṇarāya (l. 5), who was a descendant of the family of Mahābali (l. 5) and ruled the twelve thousand (villages) of Vaḍugavaḻi (l. 6), i.e. ‘the Telugu road.’ This province is mentioned in the Muḍyanūr plates of the Bāṇa king Malladēva as ‘the twelve thousand villages in Āndhra-maṇḍala,’7 and in the Udayēndiram plates of the Bāṇa king Vikramāditya II. as ‘the land to the west of the Āndhra road.’8 The attributes which are prefixed to the name of Mahāvalivāṇarāya in the subjoined inscription (l. 3 ff.) are also found in an undated inscription of Mahāvalibāṇarasa at Gūlgānpode.9 As I have stated before,10 Mahābalibāṇarāja seems to have been the hereditary designation of the Bāṇa chiefs. Hence it is impossible to say which individual chief is meant in the present inscription.
The inscription records that a goldsmith granted some land to a temple at Vāṇapuram (ll. 6 and 14), and that Mahāvalivāṇarāya confirmed this grant (l. 10 f.). Vāṇapuram, ‘the town of the Bāṇas,’ seems to have been the residence of the Bāṇa chief and to have been situated close to Tiruvallam.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0042.
Emmanuel Francis.
Summary: This inscription and No. 44 are written continuously, the first two words of No. 44 occupying the end of line 46 of No. 43. The two first lines of No. 43 state that both inscriptions are copies of earlier stone inscriptions, and that these copies were made when the maṇḍapa of the temple was pulled down and rebuilt. Consequently the alphabet of Nos. 43 and 44 exhibits more recent forms than No. 42, though the date of No. 43 is anterior to No. 42.
No. 43 belongs to the 17th year of the reign of the same king as No. 42,—Vijaya-Nandivikramavarman (l. 3 f.). It records that three villages were granted to the temple at the request of the Bāṇa king Vikramāditya (l. 12 ff.). Two chiefs of this name are mentioned in the Udayēndiram plates of Vikramāditya II.1 The grant recorded in these plates must be prior to the time of Pṛithivīpati II., because the Chōḷa king Parāntaka I. transferred to the latter the Bāṇa kingdom, which he had wrested from two Bāṇa chiefs.2 The accession of Pṛithivīpati II. has to be placed before the 9th year of Parāntaka I., i.e. before about A.D. 909.3 Consequently, as pointed out by Dr. Fleet,4 Kṛishṇarāja, the friend of the Bāṇa king Vikramāditya II.,5 seems to have been the Rāshṭrakūṭa king Kṛishṇa II. (A.D. 888 and 911-12); and the Bāṇa king Vikramāditya, who is mentioned in the subjoined inscription as a contemporary of Vijaya-Nandivikramavarman in the 17th year of this king, may be identified with Vikramāditya I., the grandfather of that Vikramāditya II. who issued the Udayēndiram grant.
One of the three villages granted was Aimbūṇi (l. 6), apparently the modern Ammuṇḍi6 near Tiruvallam. The three villages were clubbed together into one village, which received the new name Viḍēlviḍugu-Vikkiramāditta-chaturvēdimaṅgalam (l. 9 ff. and 1. 20 ff.). The executor of the grant was Kāḍupaṭṭi-Tamiḻa-Pērarayaṉ (l. 15). The same title was borne by the executor of the Bāhūr plates of Vijaya-Nṛipatuṅgavarman. In the transcript of these plates, which is in my hands,7 he is called vīṭōlaiviṭukkakāṭupaṭṭittamiḻappērarayaṉ, which is evidently a mistake of the copyist for Viḍēlviḍugu- Kāḍupaṭṭi-Tamiḻa-Pērarayaṉ. This title and the surname of the village granted by the present inscription8 suggest that Viḍēlviḍugu, i.e. ‘the crashing thunderbolt,’ may have been a surname of Vijaya-Nandivikramavarman and of his son Vijaya-Nṛipatuṅgavarman.
Of great interest is the mention of persons who had to sing the Tiruppadiyam, i.e. the Dēvāram, in the temple (l. 32 f.). Hitherto the earliest known mention of the Dēvāram was in an inscription of Rājarāja I.9 The subjoined inscription proves that it was considered a holy book already in the 9th century A.D.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0043.
Emmanuel Francis.
Summary: As stated in the introductory remarks to No. 43, the subjoined inscription was copied from an earlier stone inscription when the maṇḍapa of the temple was pulled down and re-erected. It is dated in the Śaka year 810 (in words, l. 4 f.) and in the time of a Bāṇa chief who is not mentioned by name, but only by his title Mahāvalivāṇarāja (l. 3 f.).
The inscription records that a Brāhmaṇa of Eṭṭukkūr near Kāvirippākkam (ll. 10 to 12) paid 25 kaḻañju of gold to the villagers of Vaṉṉipēḍu (ll. 5 and 19), who, in return, pledged themselves to supply oil to a lamp in the temple. Kāvirippākkam is the modern Kāvēripākkam,1 and Vaṉṉipēḍu is the modern Vaṉṉivēḍu,2 about a mile south of Wālājāpēṭ. At the time of the inscription Vaṉṉipēḍu belonged to Kārai-nāḍu, a subdivision of the district of Paḍuvūr-kōṭṭam (l. 5). Kārai-nāḍu owes its name to Kārai,3 a village on the north of Rāṇipēṭ.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0044.
Emmanuel Francis.
Summary: Like the preceding inscription, this one is dated in the time of some Mahāvalivāṇarāya. As the alphabet looks decidedly more modern than that of Nos. 42 and 46 and resembles that of Nos. 47 and 48, it must be assumed that, like the two last-mentioned inscriptions, this one is a copy, which was prepared when the central shrine was pulled down and rebuilt.
The inscription records that an inhabitant of Poṉpaḍukuṭṭam near Kachchippēḍu, i.e. Kāñchīpuram,1 purchased some land from the inhabitants of Tiruvallam. The produce of the land had to be used for providing offerings and for feeding a lamp in the temple.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0045.
Emmanuel Francis.
Summary: The alphabet of this inscription is Tamil and Grantha of an archaic type and resembles that of the rock inscription No. 42. It records a gift of gold for maintaining a lamp by the queen of Vāṇavidyādhara-Vāṇarāya. As will be shown below (p. 99), this king may be identified with Vikramāditya I., the sixth of the Bāṇa chiefs whose names are given in the Udayēndiram plates.1 Nos. 47 and 48, which record grants by a queen of the same king, as well as Nos. 43 and 44, are copies of lost originals2 and hence exhibit comparatively modern characters. The archaic alphabet of the subjoined inscription and the fact that it is engraved on a single stone, which does not form part of the temple itself, prove that it is an original record of the time of Vāṇavidyādhara. Evidently it owes its preservation to the accident that, when the central shrine and the maṇḍapa were rebuilt, the stone which bears it was utilised for the new pavement of the temple.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0046.
Emmanuel Francis.
Summary: This inscription and No. 48 are written continuously, the first few words of No. 48 occupying the end of line 4 of No. 47. At the beginning of No. 47 it is stated that both inscriptions are copies of earlier stone inscriptions, and that these copies were made when the central shrine of the temple was pulled down. This is the reason why the alphabets of Nos. 47 and 48 are more developed than that of No. 46, though No. 46 records a grant by a queen of the same king as Nos. 47 and 48. In No. 47 she bears the title Vāṇamahādēvī, i.e. ‘the great queen of the Bāṇa (king).’ As the queen mentioned in No. 46, she is stated to have been the consort of the Bāṇa king Vāṇavidyādhara. She was the daughter of Pratipati-Araiyar, the son of Śivamahārāja-Perumāṉaḍigaḷ, who had the surnames Śrīnātha and Kokuṉi.1 This word is a variant or a corruption of Koṅguṇi, the title of the Western Gaṅga kings,2 and the name Pratipati is a corruption or, more probably, a misreading of the copyist for Pṛithvīpati. Hence I would identify Pratipati, the son of Śivamahārāja, with the Western Gaṅga king Pṛithivīpati I., who was the son of Śivamāra3 and the contemporary of the Rāshṭrakūṭa king Amōghavarsha I.4 and of the Gaṅga-Pallava king Vijaya-Nṛipatuṅgavikramavarman.5 The name of the residence of Śivamahārāja was Kuṇilapura according to No. 47, and Nipuṇilapura according to No. 48. Both forms of the word are clearly misreadings of the engraver for Kuvaḷālapura, the modern Kōlār, which was the traditional capital of the Gaṅga family.6
The Udayēndiram plates of Vikramāditya II. mention a Bāṇa chief named Bāṇavidyādhara. This person must be distinct from the Vāṇavidyādhara of the subjoined inscription, because he stood two generations before Vikramāditya I., the contemporary of Vijaya-Nandivikramavarman7 and consequently of Amōghavarsha I.,8 while Vāṇavidyādhara was the son-in-law of Pṛithivīpati I., another contemporary of Amōghavarsha I. An inscription at Gūlgānpode opens with a Sanskrit verse which attributes to the Bāṇa king Vikramāditya-Jayamēru the surname of Bāṇavidyādhara.9 Dr. Fleet10 proposes to identify this Vikramāditya with the Vikramāditya I. of the Udayēndiram plates and with the Vāṇavidyādhara of the subjoined inscription. This identification would suit the fact that Vāṇavidyādhara’s queen was the daughter of Pṛithivīpati I.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0047.