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 3751–3800 of 6300 total.
Emmanuel Francis.
Summary: This gives a list of the several articles presented to the temple of Kailāsam-uḍaiya-Mahādēva at Śembiyaṉmahādēvi-chaturvēdimaṅgalam in Aḷa-nāḍu by Śembiyaṉ-Mahādēvi alias Parāntakaṉ Mādēvaḍigaḷār, the mother of Uttama-Chōḷa, in the month of Mīna of the year. These comprised a golden pot (weight 190 kaḻañju), two golden forehead-plates (90 kaḻañju), 3 gold flowers (11 1/4 kaḻañju), 21 gold flowers (79 3/4 kaḻañju) and two more gold flowers (5 1/2 kaḻañju). Evidently this is a record of Rājarāja I.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0072.
Emmanuel Francis.
Summary: This records an endowment of two pieces of land and a house-site by the sabhā of Murugavēḷ-maṅgalam, a brahmadēya in Kurukkai-nāḍu on the north bank, for the maintenance of three persons sounding the kāḷam and gong during the śrībali service in the temple of Mahādēvar Maṅgala-Nakkar in the village. One of these lands and the house are said to have belonged to two brothers and, after their demise without issue, to have gone under the ward of the assembly.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0073.
Emmanuel Francis.
Summary: This records an additional endowment of a land after its reclamation, to the temple at Tiruttavattuṟai in Iḍaiyāṟu-nāḍu by Śivagōchari-Piḍāraṉ Dēśaviḍaṅgaṉ, a paṭṭuḍaiyāṉ of the temple, as a previous gift made by him for the maintenance of two hymnists for singing the Tiruppadiyam was found inadequate. The donees were to receive the śevvāram share on these lands while the siṟukuḍivāram was to be paid to the temple in the shape of oil (for lamps). As the previous gift referred to here is evidently the one mentioned in No. 99 of 1929, dated in the 37th year of Parāntaka I, it is probable that this record is one of his successor Gaṇḍarāditya, though it is attributed to Sundara-Chōḷa for this same reason in M.E.R. for 1929, Part II, Para 2.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0074.
Emmanuel Francis.
Summary: This records an endowment of land made by a certain Dēvaṉ Arumoḻi of Perumpaḻuvūr in Kuṉṟak-kūṟṟam, after purchasing a piece of dry land in the dēvadāna village Anittiramaṅgalam, and converting it into wet land, for the maintenance of a flower garden which had been given by the donor to the temple of Īśvara-Bhaṭṭāraka at Tiruttavattuṟai in Iḍaiyāṟu-nāḍu. Arumoḻi was a surname of king Rājarāja I.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0075.
Emmanuel Francis.
Summary: This is an inscription of Rājarāja I, the details of the date given here viz. 3rd year, Tulā, Monday, Navamī, Tirūvōṇam, corresponding to 3rd October, A.D. 987. It records an agreement (Oṭṭōlai) given by the assembly (Peruṅguṟi-perumakkaḷ) of Periya Śrī Vāṉavaṉmahādēvi-chaturvēdimaṅgalam, in consideration of a lump sum of 200 kaḻañju, to pay all the taxes due on a vēli and quarter of land endowed for worship to the temple at Vijayamaṅgalam by Ambalavaṉ Paḻuvūr Nakkaṉ alias Vikramaśōḻa-Mahārājaṉ of Kuvaḷālam, a nobleman of Mummuḍi-Chōḷadēva, who had also built the Śrīvimāna of the god with stone. The assembly is stated to have met in full strength for this transaction in front of the temple of Vinaiyābharaṇaviṇṇagar-Emberumāṉ in the centre of the village, after due announcement of its sitting by beat of drum and blowing of trumpet. The donor has figured as an important personage in the inscriptions of Uttama-Chōḷa.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0076.
Emmanuel Francis.
Summary: This records an endowment made by Piśaṅgaṉ Aiyāṟṟaḍigaḷ of Nānāndūr, of 8 kaḻañju of gold left with the sabhā of the village, for the supply of ghee for the sacred bath of the god at Tirutturutti, a dēvadāna village in Ārkkāṭṭuk-kūṟṟam, on the days of saṅkrānti.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0077.
Emmanuel Francis.
Summary: This registers an endowment of half (vēli and 2 mā of land for the midday offerings to the god Tiruchchōṟṟutturai-Mahādēva by Māṉandai Śrīkaṇṭhaṉ Bhaṭṭārakaṉ, the brahmadēya-kiḻavaṉ (headman) of the village.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0078.
Emmanuel Francis.
Summary: This registers an endowment of land tax-free for the midday offerings to the deity in the temple of Uñchīśvarattāḷvār at Neḍuṅguṉṟam in Neḍuṅguṉṟanāḍu, a subdivision of Śembor-kōṭṭam, after purchasing it from the Ūrār (assembly) of the village by Viḍaṅgaṉ, the commander of the regiment called the Aṇukkabhīmarpaḍai. On account of the paleography of the inscription it has been assigned to the reign of Rājarāja I (M.E.R. 1933. II 22).
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0079.
Emmanuel Francis.
Summary: The original of the subjoined inscription was kindly placed at my disposal by R. Sewell, Esq., then Acting Collector of the Kistna District, and was, at his desire, made over to the Central Museum, Madras, for safe custody. It was discovered recently, while digging a mound near the temple at Kolavennu, Bezvāḍa Tālluqa. The document consists of three copper-plates with raised rims. Each plate measures 9 1/4 by 4 5/8 inches. The first and third plates are inscribed only on their inner sides, while the second one bears writing on both sides. The writing on the third plate breaks off in the description of the boundaries of the granted village. As there is no trace of any letters after the words: yasyāvadhayaḥ pūrvataḥ, “the boundaries of which (are), to the east,” it seems that the document was left incomplete, perhaps because the necessary details of the surroundings of the village were not to hand, when the edict was issued. The plates are strung on a ring, which is 1/2 inch thick and 5 inches in diameter. The circular seal, which is attached to the ring, rests on an expanded lotus-flower and measures 2 1/4 inches in diameter. It bears at the top a standing boar, which faces the right, with the sun and the moon over it, a chaurī and an elephant-goad on its left and a chaurī on its right; the centre of the seal is occupied by the legend śrītribhuvanāṁkuśa and its bottom by a lotus-flower with eight petals (bird’s-eye view),—all in relief on a counter-sunk surface. Both the inscription and the seal are in fairly good preservation.
The inscription opens with a maṅgala, which mentions the lotus-flower that rises from Vishṇu’s navel,1 and then gives the usual vaṁśāvali of the Eastern Chalukyas from Kubja-Vishṇu to Vikramāditya, the younger son of Chālukya-Bhīma I. The ensuing reign of Yuddhamalla, the son of Tāḻapa, is left out. This omission is probably due to the fact, that Chālukya-Bhīma II. considered his predecessor, whom he conquered, as an usurper and ignored him purposely. The grant consists of an order addressed by Chālukya-Bhīma II. alias Vishṇuvardhana VII. to the inhabitants of the Kaṇḍeṟuvāṭivishaya2 and issued at the request of a vassal of the king, the Pānara prince Vājjaya. On the occasion of a winter-solstice (uttarāyaṇa),3 Bhīma II. gave the village of Koḍhatalli as an agrahāra to Kommaṇa, who know the kramapāṭha (kramavid) and adhered to the Āpastamba-sūtra. The donce was the son of Deṇiya, who know the kramapāṭha (kramaka), and of Kandamavvā, and the grandson of Revaśarman, an inhabitant of Ābharadvasukālmādi.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0037.
Emmanuel Francis.
Summary: This records an endowment of 8 Īḻakkāśu by a certain Kurālai Duggaiya-Kramavittaṉ of Ēmanallūr, a brahmadēya village in Maṇṇi-nāḍu on the northern bank (of the Kāvēri), who was an agent of a chief (?) of Kīḻā-nāḍu, for the daily supply of ten plantain fruits for offering to the image of Purāṇa-Gaṇapati set up on the south side of the Mūlasthāna at Tiruviḍaimarudil in Tiraimūr-nāḍu on the southern bank. The money was entrusted to the Sēnaiyār (Military Community ?) of the place. The currency of Ceylon coinage here may by noted.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0007.
Emmanuel Francis.
Summary: This inscription is slightly damaged. It seems to record the repairs (?) done to the big tank at Āmūr by a certain Śattiviḍaṅga Perumū . . . . Kumaṉaṉ
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0080.
Emmanuel Francis.
Summary: This records a gift of 90 sheep, left with the servants of the temple of Tirumaṟaikkāṭṭāḻvār, for burning a perpetual lamp in the temple, by a certain Aḍigaḷ Kuṉṟaṉ.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0081.
Emmanuel Francis.
Summary: This inscription registers an agreement given by the sabhā of Tiruttaṇiyal in Kuṉṟavaddana-kōṭṭam, that their Annual Committee would supply daily an uḻakku of oil for a perpetual lamp in the temple of Tiruvīraṭṭānam-uḍaiya-Mahādēva in lieu of interest on 12 kaḻañju of gold received by them from the temple.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0082.
Emmanuel Francis.
Summary: This inscription registers the remission of the taxes due on some land endowed for a perpetual lamp in the temple of Mūlasthānam-uḍaiya-Paramasvāmi at Pēriṅgūr, by Agniśarma Daśapuri-Bhaṭṭa-Sōmayājiyār of Puḷḷalūr, a member of the Āḷuṅgaṇam of the village, who paid a lump-sum of money therefor to the assembly (Peruṅguṟi-Perumakkaḷ). The alphabet of the inscription looks like that of No. 210 of 1906 of the time of Rējēndra-Chōḷa I, and the details of the date, viz. 4th year, Mithuna, śu. 7, Thursday, Hastā agree for A.D. 989, June 13, when Hastā commenced at ·25 of day. The record is therefore one of Rājarāja I.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0083.
Emmanuel Francis.
Summary: This registers some transaction (details lost) between Pirāntakaṉ Iruṅgōḷar alias Śiṟiyavēḷ[ār] and the Big Assembly (Peruṅguṟi) to whom the former gave 430 Īḻakkaruṅkāśu, evidently on behalf (of the temple) of Perumānaḍigaḷ at Tiruviśalūr. This person is the well known general of king Parāntaka II Sundara-Chōḷa, to whose reign therefore the present inscription should be assigned.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0084.
Emmanuel Francis.
Summary: This states that Pirāntakaṉ Iruṅgōḷar alias Śiṟiyavēḷār paid 130 Īḻakkāśu to the assembly of Amaninārāyaṇa-chaturvēdimaṅgalam for exempting from taxes, a quarter vēli and odd of land endowed by him for the midday offerings in the temple of Tiruviśalūr-Perumānaḍigal. This is also an inscription of Sundara-Chōḷa.
Language: Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0085.
Emmanuel Francis.
Summary: The inscription records the gift of a gold crown and a necklace set with rubies, sapphires, diamonds and pearls to the image of Mahākāḷattu-Mahādēvar on the occasion of the abhishēka (consecration) of the god, by Kāri Puliyaṉ alias Śōḻamārāyaṉ of Paḻuvūr in Kuṉṟa-kūṟṟam.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0086.
Emmanuel Francis.
Summary: The inscription records an agreement of the Ūravar of Paḍuvūr in Paḍuvūrnāḍu, a subdivision of Āmūr-kōṭṭam, to supply 90 nāḻi of oil per year calculated at an uḻakku a day, for burning a perpetual lamp in the temple of Śrīvarāhadēvar at Tiruviḍavandai, a dēvadāna in the same nāḍu, in lieu of interest on 20 kaḻañju of gold endowed and left with them by Duggayyaṉ Śāttaṉ of Purushōttama-maṅgalam in Vaḷḷuva-nāḍu (a subdivision) of Malai-nāḍu. A penalty of 4(1/4) kāṇam was to be paid to the Dharmāsana (court of justice) in case of default in the supply. It is stated at the end that this amount was utilised by the Ūravar as a set-off against the taxes and the water-rent due on a certain temple land.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0087.
Emmanuel Francis.
Summary: This records an endowment of 10 kaḻañju of gold made by Śēndaṉ Śeyyavāymaṇi, a servant (or dancing girl) of the Tiruvaraṅgam temple, to the temple of Tenkailāyattu-Mahādēva at Śrīkaṇṭha-chaturvēdimaṅgalam for burning a twilight lamp in the temple, and to provide for the daily supply of a pot of water to the temple from the river for the sacred bath of the deity. The temple servants (upāsakas) accepted the gift and made themselves responsible for the obligation. It is possible that this is a record of Āditya I as it is engraved above No. 115 of 1914 which belongs to Parāntaka I, and as its alphabet is also early.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0088.
Emmanuel Francis.
Summary: This records the remission of taxes on some dēvadāna lands belonging to the temple of Tiruveḷḷaḍai-Āṇḍār at Tirukkurugāvūr secured by Śembannaruḷ Uttamanidh alias . . . . Aṇukkappallavaraiyar for a lump-sum in gold paid by him to the sabhā of Poygaikkuḍi, a brahmadēya in Vadakarai Tiruvāli-nāḍu. The same donor is mentioned also in No. 433 of 1918, a record of the 15th year of Parakēsarivarman from the same place, under the title Uttamaśōḻa-Mūvēndavēḷār. This is probably an inscription of Parāntaka II Sundara-Chōḷa.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0089.
Emmanuel Francis.
Summary: Like the preceding inscription, this one was received from Mr. R. Sewell, who found it lying in the Huzūr Treasury attached to the Collector’s Office, Masulipatam, and was made over to the Madras Museum. The document consists of three copper-plates with raised rims. Each plate measures 7 3/4 by 3 3/4 inches. The first and third plates are inscribed only on their inner sides, while the second one bears writing on both sides. They are all much worn, and of the third plate one entire half is lost. The plates are strung on a ring, which is 3/8 inch thick and 5 inches in diameter. The circular seal, which is attached to the ring, rests on an expanded lotus-flower and measures 2 7/8 inches in diameter. It is much corroded, but still shows distinct traces of a standing boar, which faces the right, at the top, of the legend śrītribhuvanāṁkuśa across the centre, and of a lotus-flower with eight petals [bird’s-eye view] at the bottom—all in relief on a counter-sunk surface.
The document opens with the usual vaṁśāvali of the Eastern Chalukyas from Kubja-Vishṇuvardhana. The donor is Amma-rāja II. alias Vijayāditya V. (who began to reign in Śaka 867). The king addresses his order to the inhabitants of the Gudravāra-vishaya, which must be identical with the Gudrāvāra- or Gudrahāra-vishaya of other inscriptions.1 The donee, whose name is lost, was the family priest (kulabrāhmaṇa) of the king and belonged to the Kauṇḍilya-gotra (sic). The object granted seems to have been a field, which had formerly belonged to the donee (etadīya-prāktana-kshetra), but had been taken away from him (vilupta) and was probably restored to him by the present document. The other details of the grant are lost.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0038.
Emmanuel Francis.
Summary: This records a gift of 90 sheep and a ram for a perpetual lamp in the temple of Tiruviśalūr-Perumāṉaḍigaḷ at Amaṉināraṇa-chaturvēdimaṅgalam, a dēvadāṉabrahmadēya in Maṇṇi-nāḍu by Peṇṇāgaḍa-Mūvēndavēḷār of Peṇṇāgaḍam in Tañjāvūrkūṟṟam. Avaninārāyaṇa is a well-known surname of Parāntaka I as also that of the Pallava king Nandivarman III.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0008.
Emmanuel Francis.
Summary: A gift of 15 kaḻañju of gold for maintaining a perpetual lamp in the temple of Tiruvanantīśvaram-Uḍaiyār at Vīranārāyṇa-chaturvēdimaṅgalam, by two brothers Tattaṉ Tiruvēṅgaḍanārāyaṇaṉ and Tattaṉ Śeṭṭi.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0090.
Emmanuel Francis.
Summary: This records an endowment of land by Uttamaṉ Chandraṉ alias Sembiyaṉ Pallavadarayaṉ of Paṭṭam in Āvūr-kūṟṟam on the southern bank (of the river) for the daily feeding of three Brahmans in the temple at midday. The land is stated to have been purchased for the purpose from Kāśyapaṉ Yajñaṉ Śāttan, the headman of Dēvaṉ-maṅgalam in Mēṟkā-nāḍu. The details of the provision required for each meal are given.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0091.
Emmanuel Francis.
Summary: This records the endowment tax-free, of Kāppuvēli the eastern hamlet of their village, and the land round about the temple with all the appurtenances, by the Peruṅguṟi-perumakkaḷ (assembly) of Vīranārāyaṇa-chaturvēdimaṅgalam for offerings to the deity during the three services in the temple of Tiruvanantīśvarattu-Paramasvāmi. The assembly is said to have met in the temple of Vīranārāyaṇa-Viṇṇagar. The date of the inscription, 4th year, Kumbha, Tuesday, Uttirāḍam, corresponds to A.D. 952, January 27, though the details are not enough for verification. The inscription may therefore be assigned to Gaṇḍarāditya.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0092.
Emmanuel Francis.
Summary: The inscription is much worn out. It registers an order of the Perumakkaḷ (assembly) who ‘looked after the grāmakāryam for the year from the month of Mithuna’, and who are said to have consisted of 120 members, giving a plot of land in exchange for the one below the Kiḷiñalūr tank which had been already endowed for the daily offerings and worship to the deity by the Peruṅguṟip-perumakkaḷ (assembly), but which, not having been enjoyed, had been otherwise utilised by them subsequently. An inscription of either Gaṇḍarāditya or Sundara-Chōḷa.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0093.
Emmanuel Francis.
Summary: A gift of 96 sheep for maintaining a perpetual lamp in the temple of Tiruvālandurai-uḍaiya-Paramasvāmi by Muṉainaṅgaich-Chāṉi, the wife of Vāṇa-Nambi, a resident of the village and the headman of Pādiri. Pādiri is probably a shortened form of Pādirippuliyūr or Tirupādirippuliyūr (Tiruppāppuliyūr) near Cuddalore.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0094.
Emmanuel Francis.
Summary: This is an incomplete inscription recording an endowment of land, tax-free, for burning a perpetual lamp in the temple of Ūruḍaip-Perumāḷ Tirumēṟṟaḷidēva, by Kaṇḍaṉ Pūdi, the headman of a village (name lost) in Śōṇāḍu.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0095.
Emmanuel Francis.
Summary: A portion of the inscription at the end is lost. This records an endowment of land at Kāyār in Kumiḻi-nāḍu, a subdivision of Āmūr-kōṭṭam, by Ariñjōmāṉ, the headman of Āṉaichchūr in Tirunaraiyūr-nāḍu, a subdivision of Śōṇāḍu, to provide for the śrībali offerings in the temple of Ūruḍaip-Perumāḷ Tirumēṟṟaḷidēva at the village. It also records another gift of land for the expense of the tiruchchennaḍai (procession) of the god. Both these lands are stated to have been made tax-free by the sabhā of the village with whom they were left, evidently in consideration of a lump sum deposit.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0096.
Emmanuel Francis.
Summary: This records the construction of a sluice by Kēraḷan Rājādittaṉ alias Nāṇi Vichchādara (Vidyādhara) mārāyaṉ who had the jīvita of Vēlakkōṉ-maṅgalam in Kuṉṟa-nāḍu, a subdivision of Ūṟṟukkāṭṭuk-kōṭṭam. His names suggest that he was possibly a person of high musical attainments which accounted for his jīvita, probably at the hands of prince Rājāditya.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0097.
Emmanuel Francis.
Summary: This states that Aḍigaḷ Paḻuvēṭṭaraiyar Kaṇḍaṉ Maṟavaṉ of Mannupperum-Paḻuvūr in Kuṉṟa-kūṟṟam, who founded the temple of Tiruttōṭṭamuḍaiyār at the village, granted the right of worship in the temple to Iḷaṅgōdi Sūryaṉ a share-holder in Tiruchchiruvaḷandai on the suggestion of Kaviśikaṉ Nakkaṉ Māṟaṉ, the supervisor of the temple, while he was staying at Sēnāpuram in Malāḍu. As this chief also figures in No. 395 of 1924 in the reign of Uttama-Chōḷa, it is probable that the Rājakēsarivarman of this record refers to Rājarāja I.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0098.
Emmanuel Francis.
Summary: This records an endowment of land to provide for the daily supply of six nāḻi of rice for offering in the temple of Naḍuvil-Śrīkōyil at Muruguvēḷ-maṅgalam, a brahmadēya in Kuṟukkai-nāḍu, by Pāradāyaṉ Vēṅgaḍavaṉ Chandirādittaṉ of the village, and its exemption from taxes by the sabhā.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0099.
Emmanuel Francis.
Summary: The original of the subjoined grant belongs to the Sir W. Elliot Collection in the British Museum and was lent to me for publication by Dr. Burgess. It had been previously in the possession of the karaṇam of Chellūr, a village in the Cocanada: Tālluqa of the Godāvarī District: The grant consists of five copper-plates with raised rims. Each plate measures 5 3/4 by 10 1/4 inches. The first plate bears writing only on its inner side, while the remaining ones are inscribed on both sides. The preservation of the plates is fairly good; the fifth only is somewhat damaged. The ring, which bears the seal, has been cut. It is 5/8 inch thick and 6 1/4 inches in diameter. The well-preserved seal measures 2 5/8 inches in diameter. It rests on an expanded lotus-flower and bears in relief on a counter-sunk surface the legend śrītribhuvanāṁkuśa. Over the latter, it contains a boar, which faces the right and is surrounded by two lamp stands, two chāmaras, the sun and the moon, an elephant-goad and a conch. Below the legend, there is a drum (?), an expanded lotus-flower (bird’s-eye view), an emblem resembling what Mr. Fleet supposes to be a makara-toraṇa,1 and a svastika.
Abstracts of the present inscription have already been published by Sir W. Elliot.2 It is the latest known document of the Eastern Chalukya a dynasty and possesses considerable interest, as it contains valuable details about the connection between the Eastern Chalukyas and the Choḷas and thus settles the dates of several kings of the last-mentioned dynasty.
The vaṁśāvali of the inscription consists of four parts:—
I. (Lines 1-16.) A genealogy of the lunar race down to Udayana, commencing with whom fifty-nine emperors are supposed to have reigned at Ayodhyā.
II. (Lines 16-28.) An account of five Early Chalukya kings, viz.:—
[[genealogical table]] Vijayāditya I., killed in a battle with Trilochana-Pallava. Vishṇuvardhana, married to a Pallava princess. Vijayāditya II. Pulakeśi-Vallabha. Kīrtivarman.
III. (Lines 28-46.) The usual succession of the Eastern Chalukyas of Veṅgī from Kubja-Vishṇuvardhana to Vimalāditya.
IV. (Lines 46-78.) An account of the later Eastern Chalukyas during their connection with the Choḷas, viz.:—
[[genealogical table]] [C1]Vimalāditya. [C1]Rājarāja I. [C2]Vijayāditya. [C1]Rājendra-Choḍa, alias Kulottuṅga-deva or Rājanārāyaṇa. [C1]Two sons, of whom one was Rājarāja II. [C2]Vīra-Choḍa, alias Vishṇuvardhana. [C3]Four other sons.
The first and second parts of the vaṁśāvali need not be treated in detail, as the first is entirely mythical, and Mr. Fleet considers the second to be “a mere farrago of vague tradition and Purāṇik myths, of no authority, based on the undoubted facts that the Chalukyas did come originally from the north, and did find the Pallavas in possession of some of the territories afterwards acquired by themselves, and on a tradition of the later Kādambas that the founder of their family was named Trilochana or Trinetra.”3
The third part of the vaṁśāvali agrees with Mr. Fleet’s grants of Rājarāja I. and of Kulottuṅga-Choḍa-deva II.4 Just as in the grant of Rājarāja I. a reign of 3 years is allotted to Dānārṇava, who is here also called Dāna-nṛipa, and an interregnum of 27 years is stated to have taken place after him. There follow the reigns of his sons Śaktivarman (12 years) and Vimalāditya (7 years). No mention is made of the Choḷa princess Kūndavā, whom the latter married according to the grant of Rājarāja I.
We now turn to the fourth part of the vaṁśāvali. The son of Vimalāditya, Rājarāja, who ruled for 41 years (line 47), married Ammaṅga-devī, the daughter of a Rājendra-Choḍa of the solar race (verse 7). Their son Rājendra-Choḍa (verse 8), Kulottuṅga-deva (verse 11) or Rājanārāyaṇa (verse 12) at first ascended the throne of Veṅgī (verse 9), conquered Kerala, Pāṇḍya, Kuṇtala and other countries (verse 10), and was anointed to the Choḍa kingdom (verse 11). He married Madhurāntakī, the daughter of a Rājendra-deva of the solar race (verse 12) and had by her seven sons (verse 13). When he rose to the Choḍa kingdom, he had given the kingdom of Veṅgī to his paternal uncle Vijayāditya (verse 14), who died after a reign of fifteen years (verse 15). Then he gave Veṅgī to his son Rājarāja (verses 13 and 16) and, when the latter had returned after one year’s reign (verse 17), to Rājarāja’s younger brother Vīra-Choḍa (verse 18), who was crowned at Jaganātha-nagarī5 (verse 20) in Śaka 1001 (verse 21). As the difference between this date and Śaka 944, the date of the accession of Rājarāja I. according to Mr. Fleet’s grant, is equal to the sum of the intervening reigns of Rājarāja I., Vijayāditya VI. and Rājarāja II. (41+15+1=57), it follows that Rājendra-Choḍa must have appointed Vijayāditya VI. viceroy of Veṅgī in the very year of his accession. The present grant of Vīra-Choḍa is dated in the 21st year of his reign, i.e., Śaka 1022, or 12 years before the death of his father Rājendra-Choḍa and before the accession of his elder brother Vikrama-Choḍa.
The chief importance of the Chellūr plates consists in the light, which they throw on a portion of the history of the Choḷa dynasty. The large Leyden grant and some of the Tamil inscriptions contained in the present volume mention three Western Chālukya kings, who were the antagonists of three Choḷa kings:—
1. According to the large Leyden grant, Rājarāja-deva (see Nos. 40, 41 and 66, below) conquered Satyāśraya. This was probably the Western Chālukya king Satyāśraya II. (Śaka 919 to about 930.) Consequently, Rājarāja-deva may be identified with that Rājarāja of the Sūryavaṁśa, whose daughter Kūndavā was married to the Eastern Chalukya king Vimalāditya (Śaka 937 (?) to 944). With this agrees the Koṅgu Chronicle, which places Rājarāja’s reign about Śaka 926.
2. According to Nos. 67 and 68, below, Rājendra-Choḷa-deva conquered Jayasiṁha. This was the Western Chālukya king Jayasiṁha III. (about Śaka 940 to about 964), who, in one of his inscriptions, calls himself “the lion to the elephant Rājendra-Choḷa” (see the introduction to No. 37). Consequently, Rājendra-Choḷa-deva must be identified with that Rājendra-Choḍa of the Sūryavaṁśa, whose daughter Ammaṅga-devī was married to the Eastern Chalukya king Rājarāja I. (Śaka 944 to 985), and who may be the same as that Rājendra-Choḍa, whose younger sister Kūndavā was married to Vimalāditya (Śaka 937 (?) to 944). If the last identification is correct, Rājendra-Choḷa-deva would have been the son of Rājarāja-deva.
3. According to the fragmentary inscription No. 127, below, and according to an inscription at Māmallapuram, Rājendra-deva conquered Āhavamalla. This was probably the Western Chālukya king Āhavamalla II. or Someśvara I. (about Śaka 964 to about 990), who, according to inscriptions and according to the Vikramāṅkacharita, fought with the Choḷas. Consequently, Rājendra-deva may be identified with that Rājendra-deva of the Sūryavaṁśa, whose daughter Madhurāntakī was married to the Eastern Chalukya king Rājendra-Choḍa or Kulottuṅga-Choḍa-deva I. (Śaka 985 to 1034.) The inscriptions do not inform us, in what manner Rājendra-deva was related to his predecessor Rājendra-Choḷa-deva.
The subjoined table will show at a glance all supposed synchronisms:—
[[genealogical table]] [C1]Western Chālukyas. [C2]Choḷas (Sūryavaṁśa). [C3]Eastern Chalukyas (Somavaṁśa). 1. Satyāśraya II. fought with Rājarāja-deva, who was the father-in-law of Vimalāditya [C1](Śaka 919 to about 930.) [C2](about Śaka 926.) [C3](Śaka 937 (?) to 944). 2. Jayasiṁha III. fought with Rājendra-Choḷa-deva, who was the father-in-law of Rājarāja I. [C1](about Śaka 940 to about 964.) [C2](Śaka 944 to 985.) 3. Āhavamalla II. fought with Rājendra-deva, who was the father-in-law of Rājendra-Choḍa or (about Śaka 964 to about 990.) [C2]Kulottuṅga-Choḍa-deva I. (Śaka 985 to 1034.)
In order to prevent its re-occurrence, I conclude with alluding to the in all previous pedigrees of the Choḷas. This was the confounding of the two Choḷa kings Rājarāja and Rājendra-Choḷa with their Eastern Chalukya grandsons, who seem to have received their names from those of their maternal grandfathers. In reality the Eastern Chalukya king Rājarāja I. ruled only over Veṅgī. His son Rājendra-Choḍa or Kulottuṅga-Choḍa-deva I., though at first king of Veṅgī, seems to have inherited the Choḷa kingdom from his father-in-law, the Choḷa king Rājendra-deva, in Śaka 985.
After the vaṁśāvali, the subjoined inscription contains the grant itself. It is an order, which was addressed by the paramamāheśvara Vīra-Choḍa-deva (line 79), alias Vishṇuvardhana (line 78) to the inhabitants of the Guddavāṭi-vishaya6 (line 80). In the 21st year of his reign (line 113) the king gave a village of the above-mentioned district, whose name is indistinct, but seems to have been Kolāṟu7 (line 103), to a temple of Vishṇu at the agrahāra of Chellūru.8 This Vishṇu temple had been founded (verse 36) by the king’s senāpati (verse 30) Meḍamārya (verse 27), alias Guṇaratnabhūshaṇa (verse 29), who had also constructed a pond at the same village of Chellūru (verse 34) and founded two sattras at Drākshārāma9 and Pīṭhapurī10 (verse 33). He was the son of Potana of the Mudgalagotra (verse 24), who had received from Rājarāja11 the somewhat lengthy title of Rājarāja-brahma-mahārāja (verse 25), by Kannamāmbā (verse 26). The edict ends with the statement, that its executors (ājñapti) were the five ministers (pañcha pradhānāḥ), and with the names of the composer and the writer.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0039.
Emmanuel Francis.
Summary: This inscription registers an endowment of land after purchase for feeding a Vēda-Brāhmaṇa every midday in the temple at Tiruviśalūr by Pirāntakaṉ Iruṅgōḷaṉ alias Śiṟiyavēḷār of Koḍumbāḷūr, who was a general of king Parāntaka II Sundara-Chōḷa.
Language: Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0009.
Emmanuel Francis.
Summary: This is an inscription of Parāntaka II Sundara-Chōḷa who was known as ‘Rājakēsarivarman who took Madura’. It is dated in the 7th year of his reign and records the endowment of a land called Pākkaḍi-śeṟuvu by one Puttaṟaiyāḍi for the upkeep of a tank dug at Mādēvamaṅgalam in Puttuḍappāḍi (a subdivision) of Palkuṉṟa-kōṭṭam by Śōkāraṉ Aṇṇāvaṉ Pākkaḍi.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv13p0i0173A.
Emmanuel Francis.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0003.
Emmanuel Francis.
Summary: This inscription is dated in the twenty-fifth year of Ko-Rājarāja-Rājakesarivarman, alias Rājarāja-deva. It states, that the king “built a jewel-like hall at Kāndaḷūr,” and then gives a list of the countries, which he is said to have conquered. Among them Veṅgai-nāḍu is the well-known country of Veṅgī; Gaṅga-pāḍi and Nuḷambapāḍi are found on Mr. Rice’s Map of Mysore;1 Kuḍamalai-nāḍu, “the western hillcountry,” is Coorg; Kollam is Quilon; Kaliṅgam is the country between the Godāvarī and Mahānadī rivers; Īṛa-maṇḍalam is Ceylon; Iraṭṭa-pāḍi is the Western Chālukyan empire;2 and the Śeṛiyas are the Pāṇḍyas. I have been unable to identify Taḍigaipāḍi.
Sir Walter Elliot’s and Dr. Burnell’s tentative lists of Choḷa kings3 contain a king Rājarāja, who reigned from 1023 to 1064 A.D. These figures rest on three Eastern Chalukya grants, of which two have since been published by Mr. Fleet and one has been edited and translated above (No. 39). From these three grants it appears, that the Rājarāja, who reigned from Śaka 944 to 985, was not a Choḷa king, but a king of Veṅgī, and that his insertion in the list of Choḷa kings was nothing but a mistake.
The historical portion of the subjoined inscription is almost identical with lines 166 to 173 of the large Leyden grant4 and must belong to the same king. The Leyden grant states that Rājarāja conquered Satyāśraya (line 65). This name was borne as a surname by no less than six of the carlier Western Chalukya kings and was also the name of one of the later Western Chālukyas. From certain unpublished inscriptions of the Tanjore Temple it can be safely inferred, that Rājarāja-deva was the predecessor of Rājendra-Choḷadeva, the enemy of the Western Chālukya king Jayasiṁha III., who ruled from about Śaka 944 to about 964.5 Hence the Satyāśraya mentioned in the Leyden grant might be identified with the Western Chālukya king Satyāśraya II., who ruled from Śaka 919 to about 930;6 and the Choḷa king Rājarāja, who issued the large Leyden grant and the inscriptions Nos. 40, 41 and 66 of the present volume, with that Rājarāja of the Sūryavaṁśa, whose daughter Kūndavā was married to the Eastern Chalukya king Vimalāditya,7 who reigned from Śaka 937 (?) to 944. As Rājarāja-deva boasts in his inscriptions of having conquered Veṅgai-nāḍu, the country of the Eastern Chalukyas, this marriage was probably a forced one and the result of his conquest of Vimalāditya.8 The identification of the Rājarāja-deva of the Leyden grant and of Nos. 40, 41 and 66 with the father of Kūndavā is confirmed by the Koṅgu Chronicle, where some of his charities are placed in Śaka 926.9 The Koṅgu Chronicle further suggests the probability of identifying Kāndaḷūr, where Rājarāja-deva built a hall (śālā), with Chidambaram, as it records that “he enlarged the temples at Chidambaram and erected all kinds of towers, walls, maṇḍapas, flights of steps, etc., and other matters.”
From this and the next-following inscription we learn that Māmallapuram belonged to Āmūr-nāḍu,10 a division of Āmūr-koṭṭam, and that the name of the Shore Temple was Jalaśayana. The purport of the inscription is a new division of the land of the town of Māmallapuram, which had been agreed upon by the citizens.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0040.
Emmanuel Francis.
Summary: The following label inscriptions in Vaṭṭeḻuttu and Tamil characters are engraved below the images of the Jaina gods sculptured in half-relief on the rock near the cavem at Āṉaimalai. They are attributable to about the beginning and end of the 9th century A.D., and as they must have been incised in Pāṇḍya times only, their texts are reproduced below.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0100.
Emmanuel Francis.
Summary: The following label inscriptions in Vaṭṭeḻuttu and Tamil characters are engraved below the images of the Jaina gods sculptured in half-relief on the rock near the cavem at Āṉaimalai. They are attributable to about the beginning and end of the 9th century A.D., and as they must have been incised in Pāṇḍya times only, their texts are reproduced below.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0101.
Emmanuel Francis.
Summary: The following label inscriptions in Vaṭṭeḻuttu and Tamil characters are engraved below the images of the Jaina gods sculptured in half-relief on the rock near the cavem at Āṉaimalai. They are attributable to about the beginning and end of the 9th century A.D., and as they must have been incised in Pāṇḍya times only, their texts are reproduced below.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0102.
Emmanuel Francis.
Summary: The following label inscriptions in Vaṭṭeḻuttu and Tamil characters are engraved below the images of the Jaina gods sculptured in half-relief on the rock near the cavem at Āṉaimalai. They are attributable to about the beginning and end of the 9th century A.D., and as they must have been incised in Pāṇḍya times only, their texts are reproduced below.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0103.
Emmanuel Francis.
Summary: The following label inscriptions in Vaṭṭeḻuttu and Tamil characters are engraved below the images of the Jaina gods sculptured in half-relief on the rock near the cavem at Āṉaimalai. They are attributable to about the beginning and end of the 9th century A.D., and as they must have been incised in Pāṇḍya times only, their texts are reproduced below.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0104.
Emmanuel Francis.
Summary: The following label inscriptions in Vaṭṭeḻuttu and Tamil characters are engraved below the images of the Jaina gods sculptured in half-relief on the rock near the cavem at Āṉaimalai. They are attributable to about the beginning and end of the 9th century A.D., and as they must have been incised in Pāṇḍya times only, their texts are reproduced below.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0105.
Emmanuel Francis.
Summary: The following label inscriptions in Vaṭṭeḻuttu and Tamil characters are engraved below the images of the Jaina gods sculptured in half-relief on the rock near the cavem at Āṉaimalai. They are attributable to about the beginning and end of the 9th century A.D., and as they must have been incised in Pāṇḍya times only, their texts are reproduced below.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0106.
Emmanuel Francis.
Summary: The following Vaṭṭeḻuttu and Tamil labels are engraved near the natural cavern in the hill called the Aivarmalai which was called ‘Ayiraimalai’ in the inscriptions. This Ayirai was famous in the olden times as a Jaina colony. The God Pārśvanātha sculptured in this place was the recipient of some endowments in the eign of the Pāṇḍya king Varaguṇavarman in A.D. 870. The Vaṭṭeḻuttu labels engraved below the images of several Jaina Tīrthaṅkaras sculptured in half relief near this cavern are also attributable to the same period approximately, and they record the fact that the respective images were the gifts of Ajjaṇandi, Indrasēna, Mallisēna, etc. Avvaṇandi-Kurattiyār the disciple of Paṭṭini-Kurattiyar also had an image sculptured on the rock. An ascetic by the name of Ajjaṇandi is mentioned in the Jīvakachintāmaṇi, the premier Jaina classic of this early period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0107.
Emmanuel Francis.
Summary: The following Vaṭṭeḻuttu and Tamil labels are engraved near the natural cavern in the hill called the Aivarmalai which was called ‘Ayiraimalai’ in the inscriptions. This Ayirai was famous in the olden times as a Jaina colony. The God Pārśvanātha sculptured in this place was the recipient of some endowments in the eign of the Pāṇḍya king Varaguṇavarman in A.D. 870. The Vaṭṭeḻuttu labels engraved below the images of several Jaina Tīrthaṅkaras sculptured in half relief near this cavern are also attributable to the same period approximately, and they record the fact that the respective images were the gifts of Ajjaṇandi, Indrasēna, Mallisēna, etc. Avvaṇandi-Kurattiyār the disciple of Paṭṭini-Kurattiyar also had an image sculptured on the rock. An ascetic by the name of Ajjaṇandi is mentioned in the Jīvakachintāmaṇi, the premier Jaina classic of this early period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0108.
Emmanuel Francis.
Summary: The following Vaṭṭeḻuttu and Tamil labels are engraved near the natural cavern in the hill called the Aivarmalai which was called ‘Ayiraimalai’ in the inscriptions. This Ayirai was famous in the olden times as a Jaina colony. The God Pārśvanātha sculptured in this place was the recipient of some endowments in the eign of the Pāṇḍya king Varaguṇavarman in A.D. 870. The Vaṭṭeḻuttu labels engraved below the images of several Jaina Tīrthaṅkaras sculptured in half relief near this cavern are also attributable to the same period approximately, and they record the fact that the respective images were the gifts of Ajjaṇandi, Indrasēna, Mallisēna, etc. Avvaṇandi-Kurattiyār the disciple of Paṭṭini-Kurattiyar also had an image sculptured on the rock. An ascetic by the name of Ajjaṇandi is mentioned in the Jīvakachintāmaṇi, the premier Jaina classic of this early period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0109.
Emmanuel Francis.
Summary: This interesting inscription engraved in the Pallava rock-cut cave-temple on the hill at Tiruchchirāppaḷḷi is dated in the 4th year and 2,501st day of the reign of king Māṟañjaḍaiyaṉ, who is also called Pāṇḍyādhirāja Varaguṇa[varman]. Having destroyed the fort at Vembil (i.e., Vēmbaṟṟūr near Kumbakōṇam), the king was staying at Niyamam at the time of the issue of this record. He is described as an ornament of both the solar and lunar dynasties, probably because of an earlier marital alliance between the Chōḷa (solar) and the Pāṇḍya (lu2nar) ruling families. The king is stated to have made a gift of 125 kaḻañju of gold to the temple of Tirumalai-Bhaṭāra, by which the liṅga in the rock-cut cave is evidently meant. From the fact that provision was made for burning five lamps in this temple on the day of Ārdrā every month, it is probable that Ārdrā was the natal star of this king.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0010.
Emmanuel Francis.
Summary: The following Vaṭṭeḻuttu and Tamil labels are engraved near the natural cavern in the hill called the Aivarmalai which was called ‘Ayiraimalai’ in the inscriptions. This Ayirai was famous in the olden times as a Jaina colony. The God Pārśvanātha sculptured in this place was the recipient of some endowments in the eign of the Pāṇḍya king Varaguṇavarman in A.D. 870. The Vaṭṭeḻuttu labels engraved below the images of several Jaina Tīrthaṅkaras sculptured in half relief near this cavern are also attributable to the same period approximately, and they record the fact that the respective images were the gifts of Ajjaṇandi, Indrasēna, Mallisēna, etc. Avvaṇandi-Kurattiyār the disciple of Paṭṭini-Kurattiyar also had an image sculptured on the rock. An ascetic by the name of Ajjaṇandi is mentioned in the Jīvakachintāmaṇi, the premier Jaina classic of this early period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0110.
Emmanuel Francis.
Summary: The following Vaṭṭeḻuttu and Tamil labels are engraved near the natural cavern in the hill called the Aivarmalai which was called ‘Ayiraimalai’ in the inscriptions. This Ayirai was famous in the olden times as a Jaina colony. The God Pārśvanātha sculptured in this place was the recipient of some endowments in the eign of the Pāṇḍya king Varaguṇavarman in A.D. 870. The Vaṭṭeḻuttu labels engraved below the images of several Jaina Tīrthaṅkaras sculptured in half relief near this cavern are also attributable to the same period approximately, and they record the fact that the respective images were the gifts of Ajjaṇandi, Indrasēna, Mallisēna, etc. Avvaṇandi-Kurattiyār the disciple of Paṭṭini-Kurattiyar also had an image sculptured on the rock. An ascetic by the name of Ajjaṇandi is mentioned in the Jīvakachintāmaṇi, the premier Jaina classic of this early period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv14p1i0111.