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.
Per default, all metadata fields are searched (except "lang", see below). Metadata fields are (for now): "title", "editor", "editor_id", "author", "summary", "lang", "script", "repo", "ident". You can restrict search to a specific field by using a field prefix, as in editor:manu or title:"critical edition". Several clauses can be added successively, separated with whitespace. In this case, for a document to be considered a match, all query clauses must match. Try for instance editor:manu title:stone.
Note the use of quotation marks: the query editor:"emmanuel francis" matches all documents edited by Emmanuel Francis, but the query editor:emmanuel francis matches all documents edited by someone called Emmanuel and that also include the name Francis in any metadata field.
The "lang" field is special. If you look for a string that contains two or three letters only, as in lang:en or lang:san, it is assumed to refer to an ISO 639 language code, and an exact comparison is performed. If you look for a string longer than that, it is assumed to refer to a language name and the above-mentioned substring matching technique will be used instead. You can consult a table of languages here.
Documents 1551–1600 of 2302 matching.
Emmanuel Francis.
Summary: As stated in the introductory remarks to No. 47, the subjoined inscription was copied from an earlier stone inscription when the central shrine of the temple was pulled down. It records the gift of a lamp by the same queen as No. 47, who was the consort of the Bāṇa king Vāṇavidyādhara and the daughter of Pratipati-Araiyar (i.e. the Western Gaṅga king Pṛithivīpati I.), the son of Śivamahārāja. From the subjoined inscription we learn that her actual name was Kundavvai.1
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0048.
Emmanuel Francis.
Summary: This inscription belongs to the 7th year of the reign of Rājarāja-Kēsarivarman, i.e. of the Chōḷa king Rājarāja I. It contains a date which admits of astronomical calculation, and which has been repeatedly discussed since its discovery in 1890.1 Professor Kielhorn has shown that it corresponds to the 26th September A.D. 991.2
The inscription records a visit to the temple by a certain Madurāntakaṉ-Kaṇḍarādittaṉār, who caused one thousand jars of water to be poured over the god. When he had finished his worship, he observed that the offerings in the temple had been reduced to a minimum and that the temple lamps were only feebly burning. He called for the authorities of the temple and of the village and asked them for a detailed statement of the temple revenue and expenditure.
Here unfortunately the inscription is built in. But from the preserved portion it is evident that Madurāntakaṉ-Kaṇḍarādittaṉār, i.e. Gaṇḍarāditya, the son of Madhurāntaka, must have been a person of high standing and influence. He cannot be identical with the Chōḷa king Gaṇḍarādityavarman, because the latter had died before the reign of Ariṁjaya, the grandfather of Rājarāja I.3 Perhaps he was an (otherwise unknown) son of Madhurāntaka, the son of Gaṇḍarādityavarman and immediate predecessor of Rājarāja I.4
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0049.
Emmanuel Francis.
Summary: This inscription is dated in the same year of the reign of Rājarāja I. as No. 49. It records that a Brāhmaṇa set up an image of the goddess and granted a lamp to the temple. He also purchased 1,700 kuḻi of land from the inhabitants of the village of Mandiram in Tūñāḍu and made it over to the temple authorities, who had to feed the lamp and to supply offerings from the produce of the land.
Tūñāḍu, to which Mandiram belonged, was the name of the country round Mēlpāḍi.1 Mandiram had the surname Jayamēru-Śrīkaraṇamaṅgalam (ll. 2 and 15 f.), which seems to be derived from Jayamēru, one of the surnames of the Bāṇa king Vikramāditya I.2
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0050.
Emmanuel Francis.
Summary: This inscription is dated in the 16th year of the reign of the Chōḷa king Rājarāja I. (l. 2) and records that the citizens of Vāṇapuram (ll. 2 and 6), i.e. Tiruvallam,1 sold 700 kuḻi of land to Śaṁkaradēva, the son of Tiruvaiyaṉ (ll. 5 and 6), who granted it to the temple of Tiruvaiya-Īśvara (l. 6). This temple was situated on the south of the Bilvanāthēśvara temple and was evidently named after Tiruvaiyaṉ, the father of the donor. Tiruvaiyaṉ seems to have claimed descent from the Western Gaṅga kings. For, to his name are prefixed the name and the epithets of Śivamahārāja (l. 4 f.), as we have found them in Nos. 47 and 48. As these epithets are spelt with almost exactly the same mistakes as in No. 48,2 I believe that the donor copied them from that very inscription, which he found engraved on the temple.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0051.
Emmanuel Francis.
Summary: This inscription is dated in the 20th year of the reign of the Chōḷa king Rājarāja I. and records the gift of a lamp by Naṉṉamaraiyar or Naṉṉamaṉ,1 the son of Tukkarai. The donor belonged to the Vaidumba family and ruled over Iṅgallūr-nāḍu,2 a district of Mahārājapāḍi.
The seven thousand (villages) of Mārājavāḍi, the chief town of which seems to have been Vallūru, are mentioned in an inscription of Rājādhirāja at Miṇḍigal in the Kōlār district (No. 279 of 1895); Mārāyapāḍi occurs in an inscription of Pārthivēndravarman at Takkōlam in the North Arcot district (No. 14 of 1897); and a copper-plate inscription of Kṛishṇarāya of Vijayanagara mentions some villages of the Mārjavāḍa-rājya, which are in the modern Cuddapah district.3 Consequently, Vallūru has to be identified with the present village of Vallūru in the same district.4 The Vaidumba king was defeated by the Chōḷa kings Parāntaka I.5 and Vīrarājēndra I.;6 and Vinayamahādēvī, the mother of the Eastern Gaṅga king Vajrahasta III., belonged to the Vaidumba family.7
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0052.
Emmanuel Francis.
Summary: This inscription consists of 21 lines and is dated in the 3rd year of the reign of Parakēsarivarman, alias Rājēndra-Chōḷadēva (I.). It records that the inhabitants of Vāṇapuram (ll. 9, 16 and 18), i.e. Tiruvallam,1 sold 1,000 kuḻi of land to Sōmanātha (ll. 6, 16, 18 and 20), (the son of) Śaṁkaradēva (l. 5 f.), whose name has been already met with in an inscription of Rājarāja I. (No. 51). The same epithets, which precede the name of Śaṁkaradēva’s father Tiruvaiyaṉ in No. 51, are here prefixed to the name of Śaṁkaradēva (ll. 2 to 5), with nearly the same mistakes in spelling.2 A further allusion to Sōmanātha’s descent from the Western Gaṅgas is contained in Gaṅgādēvimaṇali (l. 11), the name which he bestwed on the land purchased by him. Besides, Śaṁkaradēva and Sōmanātha claim to be connected with the Vaidumba family3 (l. 5).
I do not consider it worth while to publish the text of the second half of line 17 and of lines 18 to 21, which record that Sōmanātha assigned the land “to the Mahādēva temple of Tiru(vai)ya-Īśvara, which the members of our family have caused to be built on the southern side of the temple of Tiruvallam-uḍaiyār”4 (l. 18 f.), i.e. of the Bilvanāthēśvara temple, and that he granted 96 sheep for the maintenance of a lamp in the same temple (l. 20 f.). The temple of Tiruvaiya-Īśvara has been already mentioned in No. 51.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0053.
Emmanuel Francis.
Summary: This inscription is dated in the 4th year of the reign of Rājēndra-Chōḷa I. Īrāyiravaṉ Pallavayaṉ (l. 4 f.), an officer of his who is known from several other inscriptions,1 had built a shrine which he called Rājarājēśvara2 (l. 11 f. and l. 16 f.), and which is apparently identical with the shrine on which the inscription is engraved. For maintaining two lamps in this shrine, he purchased for 50 kāśu from the inhabitants of Tiruvallam a piece of land which measured 2,000 kuḻi, and which received the name Araiśūr-vāḍagai (l. 15 f.) with an allusion to his native village of Araiśūr (l. 3 f.).
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0054.
Emmanuel Francis.
Summary: This inscription is dated in the 3rd year of the reign of the Chōḷa king Rājēndra (l. 4) and refers to the conquest of Raṭṭa-pāḍi (l. 1), the setting-up of a pillar of victory at Kollāpuram (l. 2), and the defeat of Āhavamalla at Koppam (l. 3).1 It records that the temple authorities received 25 kaḻañju of gold from an inhabitant of Aimbūṇi,2 under the condition that the interest should be applied for the feeding of a learned Brāhmaṇa and other purposes. The end of the inscription is lost.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0055.
Emmanuel Francis.
Summary: This inscription is incomplete. Of the five lines which are preserved I am publishing only the two first ones. It is dated in the 2nd year of the reign of Rājakēsarivarman, alias Rājamahēndradēva, and records that a military officer purchased 800 kuḻi (l. 4) of land from the inhabitants of Tiruvallam and granted them to the temple.
On page 32 above it has been stated that the Kaliṅgattu-Paraṇi and Vikkirama-Śōḻaṉ-Ulā mention two Chōḷa kings who have not yet been identified. The first of them reigned between Rājēndra and Vīrarājēndra I., and the second between Vīrarājēndra I. and Kulōttuṅga-Chōḷa I. In the introductory remarks to No. 57 it will be shown that the second king is identical with Parakēsarivarman, alias Adhirājēndradēva. Hence the only king who remains to be identified is the successor of Rājēndra and predecessor of Vīrarājēndra I. He may be identified provisionally with Rājakēsarivarman, alias Rājamahēndradēva, to whose 2nd year the subjoined inscription belongs. In favour of this identification it may be mentioned that the subjoined inscription praises him for guiding the goddess of the earth on the path of Manu, while the Kaliṅgattu-Paraṇi (viii. 28) speaks of “the Chōḷa who dispensed justice three or four times better than the ancient Manu,”1 and that an inscription of the 9th year of Rājēndra mentions among the boundaries of a village “the road of Rājamahēndra.”2 Perhaps Rājamahēndra was the co-regent of Rājēndra.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0056.
Emmanuel Francis.
Summary: This inscription is dated on the 200th day of the 3rd year of the reign of Parakēsarivarman, alias A(dhi)rājēndradēva (l. 4 f.). Two royal officers met at Kāñchipuram (l. 7) and called for the accounts of the villages which belonged to the Tiruvallam temple. One of the two decided that the revenue from the villages of Kukkaṉūr1 in Tūy-nāḍu2 (l. 12) and Mandiram3 in the same nāḍu (l. 13) should be assigned to the temple for expenses not previously provided for. A larger committee then assembled and made allotments from this revenue for various heads of the temple expenditure.
In line 11 it is stated that, before the time of this inscription, the income of the temple had been regulated in the 8th year of the reign of “the emperor Vīrarājēndradēva.” Consequently Adhirājēndra must have reigned later than Vīrarājēndra I. Among the kings who are mentioned in the Vikkirama-Śōḻaṉ-Ulā after Vīrarājēndra I., the only one who has not yet been traced in inscriptions is the immediate successor of Vīrarājēndra I. and predecessor of Kulōttuṅga-Chōḷa I.4 This king may be identified provisionally with Parakēsarivarman, alias Adhirājēndradēva. If the account in the Vikramāṅkadēvacharita can be trusted, he would have been the son of Vīrarājēndra I. and the brother-in-law of Vikramāditya VI.5
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0057.
Emmanuel Francis.
Summary: This inscription is dated in the 26th year of the reign of Rājakēsarivarman, alias Kulōttuṅga-Chōḷadēva (I.), and mentions, in addition to the conquests recorded in Nos. 77 and 78 of Vol. II., the defeat of Vikkalaṉ and Śiṅgaṇaṉ, i.e. the two Western Chālukya kings Vikramāditya VI. and Jayasiṁha III.1 It states that a lamp was granted to the temple by a native of Kalavai in Śeṅguṉṟa-nāḍu, a subdivision of Palakuṉṟa-kōṭṭam. Kalavai is a village in the Arcot tāluka,2 and Śeṅguṉṟa-nāḍu seems to be named after Śeṅguṇam in the Pōlūr tāluka of the North Arcot district.3
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0058.
Emmanuel Francis.
Summary: This inscription is dated in the 23rd year of the reign of Kulōttuṅga-Chōḷadēva and records the gift of a lamp by a Gaṅga chief whose name is not quite distinct, for the benefit of his daughter who was the consort of prince Vīra-Chōḷadēva. The sheep, which were, as usual, given along with the lamp, were made over to two persons (l. 7) whose names occur also in the preceding inscription of Kulōttuṅga I. (No. 58, l. 4). This circumstance enables us to identify Kulōttuṅga-Chōḷadēva (l. 1) with Kulōttuṅga I. and prince Vīra-Chōḷadēva (l. 4) with Vīra-Chōḍa, the son of Kulōttuṅga I. and viceroy of Vēṅgī.1
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0059.
Emmanuel Francis.
Summary: This inscription is dated in the 15th year of the reign of Kampavarman. The archaic alphabet employed in this record and in No. 8 below, which is dated in the 10th year of the same king, proves that Kampavarman must be anterior to the Chōḷa occupation of Toṇḍai-maṇḍalam. A stone inscription of the 9th year of the same king is quoted in the unpublished Madras Museum plates of Parakēsarivarman, alias Uttama-Chōḷadēva.1 The temple of Vīṟṟirunda-Perumāḷ at Dūśi near Māmaṇḍūr in the Arcot tāluka contains a fragmentary inscription of a king named kō vijaya-Kampa-Vikramavarman.2 The fact that the two words kō vijaya are prefixed to the name of this king, suggests that he belonged to the same family as kō vijaya-Narasiṁhavarman, Nṛipatuṅga-Vikramavarman and Nandi-Vikramavarman.3 A later Kampa was the second of the five sons of Saṁgama I., the founder of the first Vijayanagara dynasty.4
The inscription records that a certain Śaḍaiyaṉ made over 1,000 kāḍi5 of paddy to the villagers of Uṭkar, who pledged themselves to supply in return 500 kāḍi of paddy per year for some unspecified purpose.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0005.
Emmanuel Francis.
Summary: This inscription records that certain income was assigned to the temple by Śeṅgēṇi Miṇḍaṉ Attimallaṉ Śambuvarāyaṉ in the 8th year of the reign of Kulōttuṅga- Chōḷadēva. As another member of the Śeṅgēṇi family is mentioned in inscriptions of Rājarāja III.,1 it may be assumed that the king referred to in Vol. I. No. 132, and Vol. III. Nos. 60 and 61, is Kulōttuṅga-Chōḷa III., the predecessor of Rājarāja III.2
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0060.
Emmanuel Francis.
Summary: This inscription is dated in the 11th year of the reign of Kulōttuṅga-Chōḷadēva (III.)1 and records that certain income was assigned to the temple by the same Śeṅgēṇi chief who is mentioned in No. 132 of Vol. I.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0061.
Emmanuel Francis.
Summary: This inscription is dated in the (3)4th year of the reign of Kulōttuṅga-Chōḷadēva and records the gift of two lamps by Ariyapiḷḷai,1 the queen of Amarābharaṇa-Śīyagaṅga. An inscription in the Ēkāmranātha temple at Kāñchipuram (No. 10 of 1893) mentions the same chief as “the supreme lord of Kuvaḷālapura (i.e. Kōlār), he who was born from the Gaṅga family, Śīyagaṅgaṉ Amarābharaṇaṉ, alias Tiruvēgambamuḍaiyāṉ,”2 and is dated in the 27th year of the reign of Kulōttuṅga-Chōḷa III.3
According to its preface, the famous Tamil Grammar Naṉṉūl was composed by Pavaṇandi (i.e. Bhavanandin) at the order of Śīyagaṅgaṉ Amarābharaṇaṉ. The Ēkāmranātha inscription proves that Bhavanandin’s patron was a vassal of Kulōttuṅga III.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0062.
Emmanuel Francis.
Summary: Ballāḷa III. Undated. (A.D. 1291-1342.)
Unfinished and mentions a long list of titles of the king. Lord of Tuvarāpati, the hero of mountain fort, the destroyer of the Makara kingdom, the restorer of the Chōḻa kingdom, the peace maker of the Pāṇḍyas and the destroyer of Kāḍavakula are some of the titles listed.
Published in E.C. (n), Vol. IV, No. Kol. 96.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv36p0i0002.
Emmanuel Francis.
Summary: The subjoined inscription records a remission of taxes by Aḻagiya-Pallavaṉ. This chief bore the same surname as Aḻagiya-Śōḻaṉ, a feudatory of Rājarāja III.,1 and accordingly seems to have been a member of the Śeṅgēṇi family.2 The inscription refers to the 3rd year of the reign of Vijaya-Gaṇḍagōpāladēva. Three inscriptions at Kāñchipuram are dated in the Śaka year 1187 and in the 15th and 16th years of Tribhuvanachakravartin Vijaya-Gaṇḍagōpāladēva,3 who is perhaps identical with the former king.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0063.
Emmanuel Francis.
Summary: This inscription (No. 174 of 1894) is engraved on the wall of the strong-room of the Vēdagirīśvara temple at Tirukkaḻukkuṉṟam, a large village in the Chingleput district on the road from Chingleput to the port of Sadras.1 This village is mentioned in Sundaramūrti’s Dēvāram as Kaḻukkuṉṟam, ‘the hill of the kites.’ The ancient name of the temple was Mūlasthāna.2 Tirukkaḻukkuṉṟam itself bore the surname Ulagaḷanda-Śōḻapuram and belonged to Kaḷattūr-nāḍu, a subdivision of the district of Kaḷattūr-kōṭṭam. The names of this district and of its subdivision are derived from Kalattūr, a village on the south of Chingleput.3
The inscription records the grant of two lamps, made in the 14th and 15th years of the reign of Kulōttuṅga I. (ll. 32 and 38). The historical introduction agrees on the whole with that of No. 68 as far as line 11. It then relates that Kulōttuṅga I. drove Vikkalan (i.e. Vikramāditya VI.) from Naṅgili (in the Kōlār district)4 by way of Maṇalūr5 to the Tuṅgabhadrā river, and that he conquered the Gaṅga-maṇḍalam and Śiṅgaṇam, by which the dominions of Jayasiṁha III. seem to be meant.6 Having secured his frontiers in the north, he turned against the Pāṇḍyas7 and subdued the south-western portion of the peninsula as far as the Gulf of Maṉṉār, the Podiyil mountain (in the Tinnevelly district), Cape Comorin, Kōṭṭāṟu, the Sahya (i.e. the Western Ghāṭs) and Kuḍamalai-nāḍu (i.e. Malabar). From the statement that he “fixed the boundary of the Southern country” (l. 27), it may be concluded that he limited the territories of the Pāṇḍya king to the Madura district. In order to pacify the newly acquired country, he settled some of his officers on the roads passing through Kōṭṭāṟu, etc. An inscription of the 39th year of his reign at Chōḷapuram, a portion of Kōttāṟu (No. 46 of 1896), actually mentions one of those military settlers.8
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0069.
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.
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.
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.
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: 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: 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: 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: 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: 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 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.
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: 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.
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.
Summary: North wall of the central shrine in the Trivikramaperumāl temple.
Vijayanagara, Narasiṁhadēva, Śaka 1393, Vikṟiti, Aṟpaśi 13, Monday, trayōdaśi, Aśvati (irregular) = 1470 A.D.
The details of date viz., are irregular as the star Aśvati cannot occur on the 13th tithi in the month of Aippaśi.
This inscription refers to the collapse of the mukhamaṇḍapa, outer wall (tirumadiḷ), and the gōpura of the Tiruviḍaikaḻināyanār temple at Tirukkōvalūr, in the Vaḻudilampaṭṭu uśavaḍi for several Years due to the disturbances caused by the Oḍḍiyas (i.e. Oḍḍiya-kalabai) and the repairs to them carried out by Aṉṉamarasagaḷ, the agent of Sāḷuva Narasiṁhadēva. It further records that the lands that once belonged to the temple were restored and made tax-free and the services to the god revived by Aṉṉamarasar. Almost similar copiesof this inscription are found at Nerkunam (ARE. No. 213 of 1935), Arakandanallur (ARE. No. 11 of 1935), Siddalingamadam (ARE. No. 262 of 1937) etc.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv41p0i0001.
Emmanuel Francis.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv04p0i1227.
Emmanuel Francis.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv04p0i1246.
Emmanuel Francis.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv04p0i1285.