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 1551–1600 of 3534 matching.
Emmanuel Francis.
Summary: King: Prākrama Pāṇḍya Year Śaka 1384, Mithuna 28, ba. di. 13, Monday, Mṛigaśīrisha = 25th June 1462 A.D. but the day was Friday.
This incomplete inscription records the creation of a brāhmaṇical settlement, which consisted of forty eight ma wet land twenty four mā of dry land, named after the prince Sheṇbagarāma pāṇḍyadēvar alias Vīrapāṇḍyadēvar, Vīrapāṇḍyach-chaturvēdimaṅgalam by the king infavour of eighteen Vēdic brāhmaṇas and one brāhmaṇa, who was to read Pañchāṅga. It is also stated that they were to recite Vedas and Purāṇas and read Pañchāṅga before the king.
Besides these, land shares were also set apart to five brāhmaṇas. They were Mālādhara Bhaṭṭaṉ in Śaka 1378, Śrī Kṛishṇa Bhaṭṭaṉ in Śaka 1382, Padmanābha Bhaṭṭaṉ, Nārāyaṇa Bhaṭṭaṉ Parākrama Pāṇḍya Brahmādarāyaṉ and Kailāśanātha Bhaṭṭaṉ along with the above nineteen brāhmaṇas in Śaka 1384. The latter, Kailāśanātha Bhaṭṭaṉ, was to expound Purāṇas. The inscription also narrates in detail matters relating to the land shares i.e., boundaries, extent and other details. The nativity of these donees, their gōtras and sūtras are also given.
It is evident that each of them was to get two mā of wet land and one mā of dry land.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv38p0i0010.
Emmanuel Francis.
Summary: King: Aḻagaperumāḷ Kulasēkharadēva Year: 2+42. Śaka 1395, Kaṟkkaṭaka 22, ba. di. 11, Tuesday, Mṛigaśrīsha = July 20, 1473. However, the star was Rōhiṇi.
This incomplete inscription records the gift of two mā of land, exempted from taxes, (bhūdāna-iṟaiyili) to a certain Vīra Pāṇḍya Sundarapāṇḍya Bhaṭṭaṉ of Kauśika-gōtra and to some other brāhmaṇas, well-versed in Vēdas, (chaturvēdi-bhaṭṭargaḷ) for reciting Vēdas at the above temple.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv38p0i0011.
Emmanuel Francis.
Summary: King: Tribhuvanachakravartin Jaṭilavarman Parākrama Pāṇḍyadēva Year 30: Tai 9 śu. di. 13 Wednesday, Tiruvādirai = 1452 A.D. January 5.
This records an agreement by the ūravargaḷ and the nāṭṭavargaḷ to provide for the worship of the god Viśvanātha at the temple in Teṉkāśi, in Teṉvāri-nāḍu, half koṭṭai per mā for the standing crops in the nāḍus, i.e. Teṉvāri-nāḍu, Vaḍavāri-nāḍu, and Kuṟṟiḷamai-nāḍu and they agreed to supply the same.
The accountant of the nāḍu figures as the signatory of the record.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv38p0i0012.
Renato Dávalos, Emmanuel Francis.
Summary: King: Kulōttuṅga I. Year 2: 1072 A.D.
It begins with the meykīrtti of the ruler, tirumaṉṉi-viḷaṅgu. It records that Rājarājan Paranirupa Rākshasa alias Vīrachōḷa Iḷaṅgovēḷār, a resident of Naḍār in Tiraimūr-nāḍu in Uyyakoṇḍār-vaḷanāḍu (a sub-division) of Chōḻa-maṇḍalam deposited two hundred and forty aṉṟāḍu-naṟkāśu for the anointment ceremony of the god Kārāṇaiviṭaṅkadēvar of Tiruvoṟṟiyūr.
The inscription further states that the sabhai of Siṅgavishṇu-chaturvēdimaṅgalam received sixty kāśu from the temple authorities (Ādichaṇḍēśvara), of the temple and sold 6000 kuḻi of land (3 vēli), to the temple.
The ūrār of Ambilvāyil received forty kāśu and sold 4000 kuḻi (2 vēli).
The ūrār of Igaṇaiyūr received sixty kāśu and sold 6000 kuḻi (3 vēli).
The ūrār of Vēḻsāṟu sold 4000 kuḻi (2 vēli) of land after the receipt of forty kāśu.
The ūrār of Piraiyappākkam received forty kāśu and sold 4000 kuḻi (2 vēli) to the temple.
It is also stated that these 24,000 kuḻi of land ie. 12 vēli was purchased with all its appurtenances from the above four villages after remitting both the price-money and tax-money and the local assemblies agreed to pay taxes such as pañchavāram, vēlikkāśu, nīrvilai and other taxes.
Further it is also recorded that the produce of the land 176 kalam of paddy was to be apportioned for providing various rituals and services such as anointment ceremony of the deity, feeding the devotees, maintenance of cows and calves, supplying of flowers and oil.
It is also mentioned that provisions were also made for the livelihood of temple personnel, ie. priests, singers, the persons who expound grammar and śaivasūtra, the temple supervisors, watch and ward, the astrologer, the persons who recite Śivadharamma and tiruppadiyam, palanquin-bearers, cooks, carpenters, who maintained temple cars, goldsmiths and other persons who render miscellaneous services.
It is also mentioned that, Śēvūrch-chēvuḻāṉ a (residents) of Pagavūr-nāḍu in Īśūr-kōṭṭam were to carry out these arrangements under the orders of Śrīmāhēśvaras.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv38p0i0131.
DHARMA team.
Summary: King: Rājēndrachōḷa I Year 29: 1041 A.D.
It begins with the mēykkīrtti of the ruler, Tirumaṉṉi-vaḷara.
Records that Nakkaṉ Kōdai alias Kāñchīpuranaṅgai, who is described as the daughter of the god of the temple of Tiruvēgambam-uḍaiya-Mahādēvar i.e., a dancing girl of the above temple at Kāñchīpuram, a nagaram in Eyiṟ-kōṭṭam (a subdivision) of Jayaṅkoṇḍachōḻa-maṇḍalam deposited gold (amount not specified) with the ūrār of Igaṇaiyūr, a dēvadāna village of the temple of Tiruvoṟṟiyūr for providing food offerings every year on the occasion of pudiyidu (fresh harvest) to the temple of Tiruvoṟṟiyūr. The ūrār agreed to measure out 25 kalam of paddy as interest every year, which was to be utilized for providing food offerings to the deities, Kārāṇaiviṭaṅka-dēvar, Kshētrapāladēvar, Sūryadēvar, Ariñjīśvaram-uḍaiyār, Kampēśvaram-uḍaiyār, Duṟgaiyār and Aṇukkappiḷḷaiyār. Provision was also made to provide for the maintenance of various personnel i.e., persons who recite tiruppadiyam, Sāmavēda, stōtram, mēykīrtti and Śivadharma. And also for persons who were to bring water for bathing the deity, persons who supply various items required for worship, dancing girls and others.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv38p0i0139.
Emmanuel Francis.
Summary: King: Jaṭilavarman alias Tribhuvanachchakravattigaḷ Parākrama Pāṇḍyadēva Year 31+6 Mithuna 16; ba. di. 10 Wednesday, Anisha = 1459 A.D. June 13.
Fragmentary. Contains only the date portion and Visvanāthan temple. Other details are lost.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv38p0i0013A.
Emmanuel Francis.
Summary: King: Jaṭilavarman Tribhuvanachakravartin Parākrama Pāṇḍyadēva Year 39+8 Mithuna 23; ba. di. 10 Wednesday Śōdi = 1461 A.D. June 3.
This inscription records the construction of the Viśvanātha temple and its complexes, such as garbhagṛiha, ardhamaṇḍapā, iḍai-nāḻigai and sōpānam i.e. from bottom to top (upānādi-stūpi-pariyaṉtham), at Teṉkāśi (Dakshiṇa-kāśi) north of Chitra-nadi in Teṉvāri-nāḍu. Besides it also records the usual festivals, the commencement of the construction of the above complexes and the daily offerings to be made in the temple.
This record also fixes certain rates and collection of taxes on various services such as ferry-service, plough-service, and taxes from the graded lands at the rate of half a koṭṭai per mā for crop, salt quarters, road taxes levied at the rate of one mā and kāṇi per annum and taxes on cattle, commencing from the 30th year. The amount thus accrued from the above collections were added to the deposit (mudal) for the up keep of the temple.
One Kiḍārattūr-uḍaiyāṉ, figures as the signatory of this record.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv38p0i0013.
Emmanuel Francis.
Summary: King: Jaṭilavarman alias Tribhuvanachchakravattigaḷ Parākrama Pāṇḍyadēva Year 31+1, Mithuna 16; śu. di. 11, Friday Mṛigaśīrisha. = June 11, 1454 A.D.
This incomplete inscription records that the king constructed a shrine for the god, Viśvanāthaṉ at Dakshiṇa-kāśi (which is situated) on the bank of the river Chitra-nadi in Teṉvāri-nāḍu. He is said to have donated tax-free land for conducting daily offerings and worship. It is also mentioned that he on the occasion of his natal star Mṛigasīrisham, granted tax-free land shares (iṟaiyili-dēvadānam), and garden sites to six Śivabrāhmaṇas (Śivadhvājas). The names and gōtras of the donees are given. It is further stated that these six brāhmaṇas were to perform worship in a cycle of thirty days i.e., each of them were to perform worship Five days (per month).
The inscription then records that land shares were also allotted to five brāhmaṇas who were to render service pertaining to worship (dēvakarmma). They were also given similar grants of land and garden, sites, besides these they were also entitled to receive two nāḻi of rice. It is also stated that the singers of the sacred hymns (tiruppāṭṭu) were also given similar land grants.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv38p0i0014.
Renato Dávalos.
Summary: King: Kumāra Kampaṇṇa Year: Sādāraṇa, Aṟpasi, 24th day.
This incomplete inscription begins with the order of the ruler, Kumāra Kampaṇṇa. It records that various temple personnel, śrī-rudra, śrī māhēśvara, tāṉattār, and nāṭṭār and also the higher official Tuṇaiyirundān Nambi assembled at Vyakaraṇadānattirukāvaṇam at Tiruvoṟṟiyūr to settle the disputes, between the ishabat-taḷiyilār also called sokkat-taḷiyilār, and dēvaraḍiyār, pertaining to the order of precedance in the matter of discharging their services on various occasions and obtaining privileges and honour. It also records the regulation of various services to be discharged by them in the order of precedance i.e. ishabattaḷiyilār were to serve in the shrine of the god and dēvaraḍiyār in that of the goddess. Further the record stipulates that ishabattaḷiyilār were to perform dance, agamāṟkam and sindhu at the Nāyanār-tirumaṇḍapa while the dēvaraḍiyār were to perform the same at Nāchchiyār-tirumaṇḍapa. The record also refers to certain dances and modes of singing and the recital of the Tiruppadiyam and Tiruvembāvai hymns and Tiruppallāṇḍu by the dēvaraḍiyār. The record also mentions the hymns Tiruchchāḻal (composed by saint Māṇikkavāsagar) were to be recited both by the ishabattaḷiyilār and dēvaraḍiyār in turn. This inscription also lays down the honour to be received by various groups of persons, vīraṇukkar, kaikkōḷar and muṭṭukkārar.
Tiruñānasambandan, a supervisory official (māhēśvarakkaṇkāṇi) and others figure as signatories.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv38p0i0195.
Emmanuel Francis.
Summary: This incomplete inscription (No. 371 of 1902) is engraved on the north wall of the maṇḍapa in front of the shrine in the Bhaktajanēśvara temple at Tirunāmanallūr in the Tirukoilur (Tirukkōvalūr) tāluka1 of the South Arcot district. It records an order which Vīrarājēndra I. issued in the 4th year of his reign. As in other inscriptions, Tirunāmanallūr is here called Tirunāvalūr alias Rājādittapuram,2 and its Śiva temple Tiruttoṇḍīśvara, which is the Tamil equivalent of the modern name Bhaktajanēśvara.3 The village is stated to have been included in Mēlūr-nāḍu, a subdivision of Tirumuṉaippāḍi, a district of Rājēndra-Chōḷa-vaḷanāḍu, while, according to an inscription of Rājēndra-Chōḷa I., Tirumuṉaippāḍi was a district of Jayaṅgoṇḍa-Chōḷa-maṇḍalam.4 The end of the published portion refers to the village of Perumbākkam in Mēlūr-nāḍu, which belonged to the temple and was surnamed Vīrarājēndra-chaturvēdimaṅgalam after the king.5 Perumbākkam6 is situated 4 miles west-north-west of Tirunāmanallūr.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0081.
Emmanuel Francis.
Summary: King: Parākrama Pāṇḍya Year 31+8 Mīna 23, śu. di. 10, Wednesday, Sōdi = 1461 A.D. Other details are irregular.
This inscription records the construction of Vīśvanātha temple and its other complexes from bottom to top (upānādhi-sthūpi-pariyaṉtham) such as garbha-grihā, ardhamaṇḍapa (iḍai-nāḻigai) and sōpānam at Teṉkāsi (Dakshiṇa Kāśi) north of Chitrānadi in Teṉvāri-nāḍu. It is also refers to the performance of temples services, processions and festivals. In order to meet the expenditure for above functions, the temple was given tax free gift of land at Vidaraṇavinōda-vaḷanāḍu after excluding two pieces of dēvadāna lands owned by Aḻagiya-Sokkaṉār temple and Nachchāḍaitavirtt-aruḷiya nāyaṉār temple. One Kiḍarattūr-uḍaiyāṉ figures as a signatory of this record.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv38p0i0001.
DHARMA team.
Summary: King: ⎯⎯ Year: 11th century A.D.
This inscription contains two portions i.e., Sanskrit and Tamil.
The first portion eulogises the nānādēśi guild of merchants and states that they were praised by 500 vīra-śāsanas, glorifying their deeds, i.e. were virtuous protectors of the vīra-vaḷañjika. It further states that they were born of Vāśudēva, Kaṇḍaḻi and Vīrabhadra, were the devotees of Bhaṭṭāraki and consisted of various sub-divisions, coming from the 1000 ⟨districts⟩ of the four quarters, the 18 towns, the 32 Veḷapuram and the 64 ghaṭika-sthāna ie, seṭṭis, seṭṭiputras, kavares, kaṇḍaḻis, bhadrakas, gāvuṇḍa-svamins, śiṅgam, sirupuli, valattukkai, vāriyaṉ and others. These nanadēsis met at Mayilāṟpu and decided to convert Kāṭṭūr which was originally Ayyapuḻal into Vīrapaṭṭiṉa and thus exempted its inhabitants of all communal contributions, entitling them to receive what they used to get till then. They resolved also that, hence forward the town was not to be inhabited by such members of mercantile classes. 1. as demanding taxes or tolls by harassing the people with drawn-swords or by capturing them. 2. as deliberately deprived people of their food or otherwise afflicted them. They also declared that those who offended against this decision were placed outside the Vaḷañjiya- community.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv38p0i0256.
Emmanuel Francis.
Summary: This inscription (No. 273 of 1902) is engraved on the north wall of the maṇḍapa in front of the shrine in the Vīraṭṭāṉēśvara temple at Kīḻūr1 near Tirukoilur (Tirukkōvalūr). As in other inscriptions, the temple is here called Tiruvīraṭṭāṉam and is stated to be situated at Tirukkōvalūr in Kuṟukkai-kūṟṟam, a subdivision of Jananāthavaḷanāḍu.2
The inscription is dated in the 5th year of Vīrarājēndra I. and records the gift of a lamp by a native of Kūriyūr in Śeṅguṉṟa-nāḍu, a subdivision of Rājēndra-Chōḷavaḷanāḍu. Kūriyūr is stated to have been a hamlet in the west of Vīrarājēndra-chaturvēdimaṅgalam. According to No. 81 above, this was a surname of Perumbākkam, which belonged to another subdivision of Rājēndra-Chōḷa-vaḷanāḍu; but the map does not show any village named Kūriyūr on the west of Perumbākkam.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0082.
Emmanuel Francis.
Summary: King: Parākrama Pāṇḍya Year 31+7 siṁha 25, ba. di. 10, Friday, Anisha = irregular.
The inscription records the gift of land in the village, Ilañjai in Teṉ-vāri-nāḍu made tax-free to the Viśvaṉātha temple in Teṉ-kāsi (Dakshiṇa-kāsi). The gift was made to the tāṉattār of the temple. It also describes the boundaries of the above land. One Kiḍārattūr-uḍaiyāṉ figures as a signatory of this record.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv38p0i0002.
Emmanuel Francis.
Summary: This inscription (No. 207 of 1902) is engraved on the south wall of the maṇḍapa in front of the shrine in the Tintriṇīśvara temple at Tiṇḍivaṉam, the head-quarters of a tāluka of the South Arcot district. The end of most lines (including the date in line 11) is covered by a brick wall, which was temporarily removed for preparing an inked estampage.
The inscription is dated in the 6th year of Vīrarājēndra I. and records the gift of 12 cows to the Tiruttiṇḍīśvara temple at Giḍaṅgil in Ōymā-nāḍu.1 Giḍaṅgil is now the name of a suburb of Tiṇḍivaṉam.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0083.
Emmanuel Francis.
Summary: King: Parākrama Pāṇḍya Year 31+9, Kanni 1, ba. di. 10 Sunday, Tiruvādirai = Sep. 19, 1462 A.D. However, the star was Magha.
This records the construction of temple complexes from base to finial (upāṉādi-sthūpi-pariyaṉtam) such as garba-griha, ardhamaṇḍapā, mahāmaṇḍapā, and sōpānam. It also refers to the temple services, processions and festivals and in order to meet the expenditure for the above services the temple was donated the village of Kāśikkuvāyttanallūr, as dēvadāna. The gift took effect from the 41st regnal year of the king Parākrama Pāṇḍya.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv38p0i0003.
Emmanuel Francis.
Summary: King: Kulōttuṅga I Year 40: 1110 A.D.
This inscription records the origin of the iḍaṅgai class, as described by themselves. It is said that inorder to destroy the demons (who disturbed) his sacrifices sage Kāśyapa made them (ie, the iḍangai group) to appear from the fire pit. Accordingly they protected the sacrifices. Now it is stated that Chakravartin Arindama honoured the learned sages by carrying them in a chariot and led them to a agarm newly established by him. On this occasion they (ie., the iḍangai class) were made to take their seats at the backside of the car and to carry the slippers and umbrellas of those sages. Eventually, with these brāhamaṇa sages they were also made to settle down in the villages of Tiruveḷḷarai, Pāchchil, Tiruvāśi, Tiruppiḍavūr, Ūṟṟattūr and Kāraikkāḍu of Seṉṉivala-kūṟṟam. They received the generic class name Iḍaṅgai because the sages (while they got down their cars) were supported by them on their left side. The ancestors of their sect had lost everything they had in jungles and bushes and were ignorant of their origin. Having now learnt about their origin the members of 98 sects of the Iḍaṅgai class entered into a compact, in the 40th year of the king, and promised to behave like the sons of the same mother and share what good or evil might befall on any one of them.
If anything derogatory happens to the Iḍaṅgai class, they would jointly assert their rights. It is also recorded that during the congregational meetings of the Iḍaṅgai, insignia like horns, bugle and parasol must be displayed. In order to facilitate identification all were instructed to wear their distinguishing symbols, viz., the feather of crane and the loose-hanging hair. The horn and the conch-shell were to be sounded in front of them and bugle blown. Those who acted in contravention to these rules were to be treated as enemies. One Tirunallūr-uḍaiyāṉ Iḷaiyakōyil Tiruchchiṟṟambalam-uḍaiyān wrote the document at the order of five nāṭṭar.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv38p0i0489.
Emmanuel Francis.
Summary: This inscription (No. 266 of 1901) is engraved on the east wall of the maṇḍapa in front of the shrine in the Tāndōṉṟīśvara temple at Perumbēr and is dated in the 7th year of Vīrarājēndra I. It records a grant of land to the Tiruttāṉtōṉṟi-Mahāśrīkaraṇa-Īśvara temple at Perumbēṟūr alias Tribhuvananallūr. As in another Perumbēr inscription (No. 78 above), Perumbēṟūr is here called a hamlet of Śrī-Madurāntakachaturvēdimaṅgalam, the modern Madurāntakam. Line 16, which is incomplete, mentions Vīra-Śōḻaśēri, a portion of the city which is also referred to at the end of No. 78 above.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0084.
Emmanuel Francis.
Summary: King: Parākrama Pāṇḍya Year 2+23 = 1447 A.D.
The inscription begins with the meykīrtti, Pūmiśai vaṉitani etc, of the king Parākrama Pāṇḍya and his construction of big temple for the (god) Viśvanātha at Teṉkāśi. It also records the performance of daily worship, food-offering (amudhu-sāttupāḍi) garland, anointment, headcloth (parivaṭṭam), to burn a lamp and special worship of the deity. The record further stipulates the performance of processions and festivals and in order to meet the expenditure for the above services, the king donated dēvadāna lands at Tenvāri-nāḍu, Parākramapāṇḍyanallūr, and Vīrapāṇḍyanallūr.
The record excludes the lands given as dēvadāna of Tirukutrālamuḍaiya-nāyanār temple in Pārakramapāṇḍyanallūr and other tiruviḍaiyāṭṭam lands of different temples. The highway (peru-vaḻi) which goes from Tāraṇi to Tañjāvur is also mentioned in the record.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv38p0i0004.
Emmanuel Francis.
Summary: This inscription (No. 165 of 1902) is engraved on the right of the entrance into the east wall of the prākāra of the Vāmanapurīśvara temple at Tirumāṇikuḻi in the Cuddalore tāluka1 of the South Arcot district. This village is called Udavi-Māṇikuḻi by Tiruñāṉasambandar, and Udavi-Tirumāṇikuḻi in some of its inscriptions. According to the subjoined record (l. 3 f.) it belonged to the district of Rājarāja-vaḷanāḍu, and according to other inscriptions to Mēlkkāl-nāḍu, Mēṟkāṉāḍu or Mēṟkā-nāḍu, a subdivision of Vaḍakarai-Rājēndra-Chōḷa-vaḷanāḍu, Virudarājabhayaṁkara-vaḷanāḍu,2 or Rājarāja-vaḷanāḍu.
The inscription is dated in the 3rd year of Kulōttuṅga-Chōḷa III. on a day which corresponds to the 12th August A.D. 1180.3 It records the gift of 32 cows for a lamp. The donor was a native of Kūḍal, which was situated in the same district as Tirumāṇikuḻi and seems to be identical with the modern Kūḍalūr (Cuddalore).4
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0085.
Emmanuel Francis.
Summary: King: Parākrama Pāṇḍya. Year 28, Vṛischika 4, ba. di. 2, Sunday, Mṛigaśīrisha 21st November 1450 A.D. However, the star was Ārudra.
This records a gift of 28 mā of land by the Pāṇḍya king on the day of his asterism, mṛigasīrsha and records the institution of special service called Parākramapāṇḍyan-saṉdhi and provision made for food offerings (amudhu-sāttūpāḍi) daily worship, garland and head cloth (tirupari-vaṭṭam) to the god of the Viśvanātha temple at Teṉkāśi in Teṉvāri-nāḍu. The land was entrusted to the tāṉattār temple for carrying out the charity.
One Kiḍārattūr-uḍaiyāṉ figures as signatory of the record.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv38p0i0005.
Emmanuel Francis.
Summary: This inscription (No. 457 of 1902) is engraved on the west wall of the second prākāra of the great Śaiva temple of Naṭarāja at Chidambaram1 in the South Arcot district. It is dated on the 88th day of the 9th year of Kulōttuṅga-Chōḷa III. and records that the king sanctioned a grant of land to the temple by a certain Kēraḷarājaṉ (ll. 6 and 10). The land granted was situated in two hamlets of Chidambaram, the first of which bore the name Kaḍavāychchēri alias Tillaināyaganallūr (l. 6). Kaḍavāchchēri is found on the map about 2 miles south of Chidambaram,2 and Tillaināyaganallūr survives as the name of a neighbouring village which has now been joined to Uśuppūr.3 The second hamlet, Śāttaṅguḍi alias Mahīpālakulakālanallūr4 (l. 7), I am unable to identify.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0086.
Emmanuel Francis.
Summary: King: Parākrama Pāṇḍya Year 31+1, Kaṟkaṭaka 21, śu. di. 14, Thursday, uttirāḍam = 1454 A.D. Other details are irregular.
It records an agreement relating to the tax-free gift of land as dēvadāna to the tāṉattār of the Viśvanātha temple in Teṉkāśi in Teṉvāri-nāḍu from the 32nd regnal year of the king, Parākrama pāṇḍya, in the two villages Paimpoḻiṟpapaṟṟu and the other in Vaḍavāri-nāḍu.
Engraved in continuation of this record, another inscription which is totally different in contents, enumerates the gift of cows by different individuals (name given) in deference with an agreement (ōlai-piḍipāḍāga). One Kiḍārattūr uḍaiyān figures as the signatory as usual.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv38p0i0006.
Emmanuel Francis.
Summary: This inscription (No. 458 of 1902) is engraved on the same wall as the preceding one (No. 86). It is dated on the 118th day of the 11th year of Kulōttuṅga-Chōḷa III. and records that the king sanctioned a grant of land to the temple by a certain Vāḷuvarāyaṉ (ll. 5 and 12). The land granted was situated in the same two hamlets of Chidambaram which were mentioned in No. 86, viz. Mahīpālakulakālanallūr (l. 6) and Kaḍavāychchēri alias Tillaināyaganallūr (l. 8). Chidambaram itself is referred to as Perumbaṟṟappuliyūr in Rājādhirāja-vaḷanāḍu (l. 5), and its Śiva temple as Tiruchchiṟṟambalam-uḍaiyār (l. 9.).
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0087.
Emmanuel Francis.
Summary: King: Parākrama Pāṇḍya Year 31+2, Vrischika 9, ba. di. 2, Thursday, Mṛigaśīrisha = 1455 A.D. Other details are irregular.
This incomplete inscription records the provision made for the anointment of the deity, ghee for food offerings (neyamudhu) and oil to the lamp and some other gifts (details not known) for the god Viśvanātha.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv38p0i0007.
Emmanuel Francis.
Summary: This inscription (No. 66 of 1892) is engraved on the left of the entrance to the north wall of the fourth prākāra of the Raṅganātha temple on the island of Śrīraṅgam near Trichinopoly. It is dated in the 19th year of Kulōttuṅga-Chōḷa III. on a day which corresponds to Tuesday, the 12th November A.D. 1196,1 and recorded an order of the king, the contents of which are lost.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0088.
Emmanuel Francis.
Summary: King: Parākrama Pāṇḍya alias Kulaśēkharadēva Years: 15: Śaka 1416 Kārttigai, Mīṉa 15, Full moon, Wednesday Attam = 21, March 1494 A.D. However, the day was Friday.
This incomplete inscription records a gift of 1(1/2) mā of tax-free land, house-site (maṉai), garden and other perquisites to Rāśakularāmapperumāḷ and others including Vīrapāṇḍyadēvar, thereon for the services of watch and ward (tirumēṉikāval) of the god Viśvanātha at Teṉkāsi in Teṉvāri-nāḍu, commencing from sixteenth year of rainy season (kār paśānam).
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv38p0i0008.
Emmanuel Francis.
Summary: The inscription registers a gift of 100 sheep for a lamp by Kaḍambamādēvī, the wife of the chief Vikki-Aṇṇaṉ, who was the recipient of several royal honours and of the hereditary title Śembiyaṉ Tamiḻavēḷ from the Chōḷa king Rājakēsarivarman who ’overran Toṇḍai-nāḍu’ and was the conqueror of ’kings that possessed many elephants (pal-yāṉai-kōkkaṇḍaṉ)’1 and from the Chēra king Sthāṇu Ravi.
The Tiruvālaṅgāḍu plates state that the Chōḷa king Āditya I. defeated the Pallava Aparājita and captured Toṇḍai-maṇḍalam from him. We also know that Āditya’s son, Parāntaka I., was called Parakēsarivarman and there is not therefore much doubt that the Rājakēsarivarman referred to in this inscription is Āditya I. The fact that he and the Chēra king Sthāṇu Ravi conferred honours on Vikki-Aṇṇaṉ suggests that these Chēra and the Chōḷa kings might have been contemporaries.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0089.
Emmanuel Francis.
Summary: King: Jaṭilavarman alias Tribhuvanachakravarttin Parākrama-Pāṇḍya alias Kulaśēkharadēva Pāṇḍya Year Śaka 1419 śu. di. 3, uttiram = 1497 A.D.
This inscription records that a certain Nallaperumāḷ Śaivasikhāmaṇi Bhaṭṭaṉ, who was a priest at the Viśvanātha temple at Dakshiṇakāśi in Teṉṉāri-nāḍu forfeited his right of worship in the temple for inexplicable reasons, in the fifteenth regnal year of the king. The privileges appended with the right of worship such as the ownership of house, gardens and its surroundings and also one and half mā of tax-free land at Ilāñjapaṟṟu, owned by the temple, and other privileges were now conferred on Pichcha Bhaṭṭaṉ Paḍikkāśuvaittāṉ belonged to Bhāradvāja-gōtra and Bōdhayana-sutra. The latter was also conferred the right of cultivation of the lands given. It appears that when the kinsmen (ñādi) of Śaivaśikāmaṇi Bhaṭṭaṉ refused to accept the responsibility (of worship in the above temple after the latter lost his right) this arrangement had been made. It is also stated that the new priest should discharge his duties while enjoying the privileges.
Koḍumalūr-uḍaiyāṉ figures as the signatory of the record.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv38p0i0009.
Emmanuel Francis.
Summary: This archaic inscription belongs to the 10th year of the same Kampavarman whose name occurred in No. 5 above, and records that Śaḍaiyaṉ, who was also mentioned in No. 5, made over 400 kāḍi of paddy to the villagers of Uṭakal, who pledged themselves to feed two Brāhmaṇas daily from the interest, which amounted to 100 kāḍi of paddy per year.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0008.
Emmanuel Francis.
Summary: This inscription is dated in the 2nd year of Rājakēsarivarman and records that the assembly of Nālūr, a brahmadēya of Śēṟṟūr-kūṟṟam, sold for 25 kāśu, the aṅgāḍikkūli, i.e., the market fees of the bazaar street, to the temple of Tirumayāṉam. On palaeographical grounds we may attribute the record to the time of Rājakēsarivarman Āditya I.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0090.
Emmanuel Francis.
Summary: This is a record, in archaic characters, of Rājakēsarivarman (perhaps Āditya I.) dated in his 2nd year. It registers gifts made by the merchants (nagarattār) of Kumaramārtāṇḍapuram to meet the cost of repairs to the enclosure (called) Maunakumaramārtāṇḍaṉ and the gōpura of Milāḍuḍaiyārpaḷḷi. From No. 199 of the Madras Epigraphical collection for 1907 it appears that Kumaramārtāṇḍaṉ was a surname of the Pallava king Nandippōttaraiyar. In the word Milāḍuḍaiyārpaḷḷi we may have a possible reference to the Śaiva saint Meypporuṇāyaṉār also called Milāḍuḍaiyār. As the usual imprecation paṉmāheśvararakṣai does not occur at the end of the inscription, it is much more probable that Milāḍuḍaiyārpaḷḷi was a Jaina temple than a Śaiva shrine called after Milāḍuḍaiyār.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0091.
Emmanuel Francis.
Summary: This is an incomplete record. It mentions Vallanāḍu alias Jayaṅgoṇḍa Pāṇḍiyanallūr. Seems to record the allotment of shares of nañjey, puñjey, nattam lands besides pond, house-sites to the following brāhmanās viz., Maṅgalūr-Sōmanāthabhaṭṭaṉ, Sentirattu-Jñana Eṭṭukūra-śridharabhaṭṭaṉ, Śrī Puḷḷūr Uṭbāhu-Sundarabhaṭṭaṉ, Karuñjey Narasiṅgaṉ, Perumayyalūr Dharmarājaṉ, Kaṇḍiyūr Tiruvēṅgaḍa uḍaiya-rājanārayana Brahmarāyaṉ etc., of various gōtra and sūtras.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv39p0i0001.
Dorotea Operato.
Summary: This inscription states that the Kaikkōḷars and other Iḍaṅgai members made some contribution for burning a lamp in the same temple.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv39p0i0217.
Emmanuel Francis.
Summary: This inscription is dated in the 14th year of Rājakēsarivarman and provides for feeding the female Jain ascetic Kanakavīrakurattiyār, who was a disciple of Guṇakīrtti-Bhaṭāra, and her pupils. Veḍāl, called Viḍāl [alias] Mādēvi-Ārāndimaṅgalam in the inscription, is said to have been situated to the east1 of Śiṅgapura-nāḍu. The archaic characters in which the record is written would indicate that Rājakēsarivarman must be identical with Āditya I.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0092.
Emmanuel Francis.
Summary: This inscription, dated in the 24th year of Rājakēsarivarman, registers a grant of land for the upkeep of a tank at Neṟkuṉṟam on the eastern side of Śiṅgapura-nāḍu by Nambiyamallaṉār, son of Nṛipatuṅgamaṅgalappēraraiyaṉ. The name Nṛipatuṅgamaṅgalappēraraiyaṉ and the archaic characters of the inscription make it very probable that the record is one of Rājakēsarivarman Āditya I.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0093.
Emmanuel Francis.
Summary: The record belongs to the 24th year of the early Chōḷa king Rājakēsarivarman and has to be assigned to Āditya I. on palaeographical grounds. It registers a gift of gold by Aḍigaḷ Gaṇḍaṉ Māṟambāvai1 , queen of Nandippōttaraiyar of the Pallavatilaka race. The fact that this Pallava queen made a grant in the reign of the Chōḷa king suggests that the Pallavas had been completely subdued by this time, as stated in the Tiruvālaṅgāḍu grant and that Nandippōttaraiyar, the husband of Māṟambāvai, was also dead.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0094.
Emmanuel Francis.
Summary: This inscription is dated in the 3rd year of Parakēsarivarman and registers a gift of gold by a certain Gaṇḍarāditta Pallavaraiyaṉ to the temple at Tiruvāmāttūr, which was a dēvadāna in Mīvaḻi-Vāvalūr-nāḍu, a subdivision of Aruvānāḍu. Gaṇḍarāditta Pallavaraiyaṉ was evidently an officer of Gaṇḍarāditya who is known from copper-plate records to have been the second son of king Parāntaka I. Parakēsarivarman of this record may have, therefore, to be identified with Parāntaka I.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0095.
Emmanuel Francis.
Summary: In this inscription which is dated in the 3rd year of Parakēsarivarman, we have a reference to the construction of the Śiva temple at Tiruchchenduṟai which was a brahmadēya suburb of Īśānamaṅgala, by Pūḍi Ādichchapiḍāriyār (Ādityapiḍāri). This lady is here distinctly called the daughter of Teṉṉavaṉ Iḷaṅgōvēḷār (another name of Maṟavaṉ Pūdiyār)1 and the queen of Arikulakēsariyār, the son of Śōḻa-Perumāṉaḍigaḷ (i.e., Parāntaka I.). Consequently, Parakēsarivarman to whose reign the record belongs is Parāntaka I. It may be noted that the 60 kaḻañju of gold granted by Pūdi Ādichchapiḍāri for sacred offerings to the god, was weighed by a stone called after Veḍēlviḍugu which was the surname of the Pallava king Teḷḷāṟṟeṟinda Nandippōttaraiyar.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0096.
Emmanuel Francis.
Summary: This inscription records that in the 4th year of Parakēsarivarman, two residents of Kaḍuttalai in the country called Irumaḍichchōḻar Kaṉṉāḍaga (Karṇāṭaka), gave four kaḻañju of gold for feeding a devotee in the Jain temple on the hill at Vaigāvūr in Paṅgaḷa-nāḍu which was a subdivision of Palakuṉṟakōṭṭam. The name Irumaḍichchōḻar Kaṉṉāḍaga indicates that the country in which Vaigāvūr was situated, was so called after Irumaḍichchōḻa who is perhaps to be identified with Parakēsarivarman in whose reign the record is dated. Irumaḍichchōḻa means ‘the twice (powerful) Chōḻa’ as Mummaḍichchōḻa, the surname of Rājarāja I. means ‘the thrice (powerful) Chōḻa’. Parakēsarivarman Parāntaka I. was actually the second powerful king in the Vijayālaya line.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0097.
Emmanuel Francis.
Summary: This inscription is dated in the 10th year of Parakēsarivarman. It registers gifts of sheep for lamps, made by Śembiyaṉ Mārāyaṉ, a perundanam of Vīraśōḻa Iḷaṅgōvēḷār of Koḍumbāḷūr, to the temple of Kaṟkuḍi in Nandivanmamaṅgalam. Kaṟkuḍi as the ancient name of Uyyakkoṇḍāṉ Tirumalai occurs in the hymns of the Dēvāram. Parakēsarivarman of this inscription has been identified with Parāntaka I. in the Epigraphical Report for 1908-09, page 88.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0098.
Emmanuel Francis.
Summary: This interesting record registers a gift of gold made by a military officer for strengthening the bund of a tank, by depositing on it the silt-removed from that tank. The gift, however, appears to have been utilized subsequently for feeding four Brāhmaṇas in the local temple, for the merit of the four heroes who fell in a battle on the occasion when the donor Tīraṉ Śeṉṉippēraraiyaṉ of Araiśūr made a frontal attack with his colleagues on the enemy, in a fierce battle (astikkaḍai) fought at Vēḷūr between Perumāṉaḍigaḷ (i.e., Parāntaka I.) and the allied Pāṇḍya and Ceylon kings. The result of the battle is not stated; but from the Udayēndiram plates published above, in Volume II, pages 375 ff., Parāntaka I. is known to have conquered Madura after defeating its ruler the Pāṇḍya king Rājasiṁha and to have repulsed an army of the king of Laṅkā (Ceylon), thereby earning for himself the surname Saṅgrāmarāghava. The Ceylon king who at this time must have sent his army in support of the Pāṇḍya could have been no other than Kassapa V. who, according to the traditional account given in the Mahāwamsa, would have reigned from A. D. 906 to 916 (Journal of the Royal Asiatic Society for July 1913, page 525 f.). The commencement of the reign of Parāntaka I. has been fixed by Professor Kielhorn to lie between 15th January and 25th July A.D. 907.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0099.
Emmanuel Francis.
Summary: This interesting record contains an order which Rājarāja I. issued at (his capital) Tañjāvūr on the 124th day of the 24th year of his reign, and which was engrossed on the 143rd day of the same year. This order deals with defaulters of land revenue in villages held by Brāhmaṇas, Vaikhānasas and Jainas in the Chōḷa, Toṇḍai and Pāṇḍya countries. The villagers were authorized to confiscate and sell the land on which no taxes had been paid for two full years.
The royal order was written by the secretary Rājakēsarinallūr Kiḻavaṉ, or, as he is called in two of the Tañjāvūr inscriptions, Kāṟāyil Eḍuttapādam.1 It was signed by the chief secretary Mummuḍi-Chōḷa-Brahmamahārāja, and by Mummuḍi-Chōḷa-Bhōja. These two officers are mentioned in the large Leyden grant2 and in inscriptions of the Tanjore temple.3 Their original names were Kṛishṇa Rāma and Īrāyiravaṉ Pallavayaṉ. During the reign of Rājarāja I. they bore the titles Mummuḍi-Chōḷa-Brahmamahārāja and Mummuḍi-Chōḷa-Bhōja, which are derived from Mummuḍi-Chōḷa, a surname of Rājarāja I. After the accession of Rājēndra-Chōḷa I. they received the additional titles Rājēndra-Chōḷa-Brahmamahārāja and Uttama-Chōḷa-Pallavaraiyaṉ.4
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0009.
Emmanuel Francis.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv04p0i1023.
Emmanuel Francis.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv04p0i1024.
Emmanuel Francis.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv04p0i1027.
Emmanuel Francis.
Languages: Sanskrit, Tamil, Telugu.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv04p0i1030.
Emmanuel Francis.
Language: Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv04p0i0106.
Emmanuel Francis.
Language: Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv04p0i0107.
Emmanuel Francis.
Language: Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv04p0i0108.