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 4351–4400 of 7349 total.
Emmanuel Francis.
Summary: This record which is dated in the 16th year of Parakēsarivarman, registers a sale of land by the village assembly, for the maintenance of a lamp in the temple of Śiva at Tirukkarugāvūr. The inscription may be one of king Parakēsarivarman Uttama-Chōḷa on account of its high regnal year, if not one of Parakēsarivarman Parāntaka I.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0123.
Emmanuel Francis.
Summary: This inscription is dated in the 4th year of Parakēsarivarman and registers the gift of a lamp to the temple of Tirukkīḷ-kōṭṭam at Tirukkuḍamūkkil (i.e., the Nāgēsvara temple at Kumbhakōṇam). The astronomical details given in the record were verified by Diwan Bahadur L. D. Swamikkannu Pillai and found to be correct for Madhurāntaka Uttama-Chōḷa, the uncle of Rājarāja I. The date corresponds to Thursday, the 22nd April A. D. 9751 .
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0129.
Emmanuel Francis.
Summary: The inscription is dated in the 14th year of Parakēsarivarman. It registers the gift of the produce of a certain field in Kaḷarikuṟichchi, for expenses in connexion with the fire oblations (agnikārya) in the temple at Tiruneḍuṅgaḷam in Kavira-nāḍu. The king is probably identical with Uttama-Chōḷa after whom Uttamaśōḻa-Brahmādhirāja mentioned in the inscription, was so called.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0140.
Emmanuel Francis.
Summary: This inscription is engraved below a group of sculptures reproduced on the accompanying plate. It states that, during the reign of Madhurāntaka dēva alias Uttama-Chōḷa, his mother Mādēvaḍigaḷār alias Śembiyaṉ-Mādēviyār caused to be built in the name of her husband Gaṇḍarādityadēva, a stone temple at Tirunallam, i.e., the modern Kōnērirājapuram, which is one of the ancient Śaivite places of worship mentioned in the Dēvāram. The inscription serves as a key to understand the sculptures below which it is engraved. The female figure kneeling down in a worshipping posture is queen Śembiyaṉ-Mādēviyār and the one close to the liṅga is Gaṇḍarāḍityadēva. The two figures behind the queen are her attendants. The name Ādityēśvara-Mahādēva which occurs in other inscriptions of Kōnērirājapuram indicates that it was derived from Gaṇḍarāditya.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0146.
Emmanuel Francis.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0151A.
Emmanuel Francis.
Summary: This and the next number together constitute one record of Parakēsarivarman who is identical with Madhurāntaka Uttama-Chōḷa. The object of the inscription is to register the grant of certain lands to the temple at Tirunallam in Veṇṇāḍu, which had been constructed of stone by queen Śembiyaṉ-Mādēviyār in the name of her husband Gaṇḍarāditya. Prior to the date of this record she is stated to have laid out a new flower-garden for the temple by purchasing lands from the assembly of Tirunallam and getting them exempted from payment of taxes and to have increased the original provision for feeding Brāhmaṇas in the temple. The king also granted in the 3rd year of his reign two vēli of land for the upkeep of the garden and in the sixth year a further 16 vēli for the expenses in connexion with the feeding of Brāhmaṇas (ll. 24 to 26).
In the 7th year and 240th day of his reign when the king was encamped at Pichchaṉkōyil, one of his executive officers named Parakēsari Mūvēndavēḷāṉ informed the former that the gift for feeding Brāhmaṇas was not sufficient and that a further gift of 12 vēli of land had to be made. This was done accordingly in the 7th year of reign (ll. 23 to 40). A detailed description of the boundary line of the two vēli and the 12 vēli of land respectively granted for the maintenance of the flower-garden and the feeding house is given in 47 lines (ll. 51 to 98). The privileges and exemptions granted in favour of these two lands occupy lines 99 to 115. With line 116 commences a new grant dated in the 8th year and 143rd day of the same king when he was encamped at Kāṟaikkāṭṭu Paṉaiyūr. The request now was for the regulation of the expenses for all the income derived from the dēvadāna lands of the Tirunallam temple. Accordingly, on the 151st day of the same year the king ordered that specified amounts of gold and paddy collected as tax on the dēvadāna lands of Tirunallam were to be deducted from the general revenue and that the number of Brāhmaṇas who were fed in the feeding house be raised from 25 to 40, the additional expense being met from the remaining balance under a certain item provided for in the old regulations.
This brings us to the end of No. 151 which is engraved on the last section of the south wall and the adjoining section on the east wall of the temple which itself faces west The two next sections on the east wall, two lines on the top of the north wall and a portion again of the east wall seem to contain the continuation. Consequently, on account of the irregular arrangement on the walls, this continuation is treated separately as No. 151A. It describes the regulated expenses referred to at the end of No. 151. As many as 4,151 kalam of paddy and lands, whose measurements are given in great detail, were provided for, in order to maintain the regular service in the temple, such as, the various dishes of oblations to the images, sandal paste, incense, lamps, the śrībali-ceremony held on the natal star Jyēshṭhā of queen Śembiyaṉ-Mādēviyār, feeding Brāhmaṇas, pay (with cost of clothing) of the worshipper, the festivals Mārgaḻi-Tiruvādirai and Vaigāśī-Viśāgam, the pay (with cost of clothing) of Brāhmaṇas who crushed sandal, the Brāhmaṇa servants who held the canopy (over the images) and rendered other necessary service, servants who picked up flowers and strung them, servants who swept the sacred temple and smeared it with cowdung, musicians, trumpeters, conch-blowers, watchmen of images, reciters of the Tiruppadiyam hymns, Brāhmaṇas who attended to the general management of the temple (kōvil-vāriyam), the temple accountant of the potter caste, the potter who supplied pots, the dyer (?) who dyed the sacred cloth (for the images), the Brāhmaṇa who carried the water from the Kāvērī for the sacred bath, the official auditor who checked the temple transactions under orders of the king, temple repairs, the monthly sacred baths and the ceremonies on eclipses, renewal of screens and canopies, the purificatory ceremony called Jalapavitra, annual renewal of sacred cloths, the astrologer who recited the astronomical changes every day and carried the calendar (nāḷōtai) with him, the pay (including cost of clothing) of the gardeners and of their assistants, the temple architect, the carpenter and the blacksmith, special worship for the images of Tripuravijaya, Vrishabhavāhana and Gaṇapati and the sacred bath with the five articles, viz., milk, curds, butter, sugar and honey. The extent of the houses occupied by the temple servants, hymners. priests, musicians, the temple manager and others, is also recorded.
The several officers of the king who legalised the grant by affixing their signatures, the immunities granted to and the privileges enjoyed by the donee, viz., the present Umāmahēśvara temple at Tirunallam, are of very great interest. The officers mentioned are the councillors (Karumam-ārāyum), revenue officers (Puṟavuvaṟi), officers (in charge) of revenue registers (Vaṟippottagam), revenue accountants (Vaṟippottaga-kaṇakku), revenue clerks (Variyiliḍu), Mugaveṭṭi1, Paṭṭōlai and the Chief Secretary (Ōlaināyagam). The privileges and immunities granted are almost the same as those mentioned in Vol. II, pp. 512 and 530 f. The scheme of the document was apparently a model on which the later grants recorded on the large Leyden copper-plates2 and other similar ones were drawn up.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0151.
Emmanuel Francis.
Summary: This record registers another transaction of the assembly with regard to certain lands of the Lord of Vṛindāvana (i.e., Kṛishṇa) in Uttaramēru-chaturvēdimaṅgalam in the 3rd year of Pārthivēndrādhipativarman, ‘who took the head of Pāṇḍya’.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0153.
Emmanuel Francis.
Summary: This inscription is dated in the 29th year of the reign of the Chōḷa king Rājarāja I. and opens with the usual historical introduction, where, however, this inscription and No. 16 read Taḍīga-pāḍi instead of Taḍigai-pāḍi or Taḍiya-vaḻi.1
The inscription records that the citizens of Mēṟpāḍi granted to the Aṟiñjigai-Īśvara temple 5, 136(1/2) kuḻi of land, which was bounded in the east by the river Nugā, and in the north by the Chōḷēndrasiṁhēśvara temple. Nugā is evidently the original name of the river Nīvā (or Poṉṉai), on the western bank of which Mēlpāḍi is situated, and Chōḷēndrasiṁhēśvara is the ancient designation of the Sōmanāthēśvara temple.2.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0015.
Emmanuel Francis.
Summary: Two residents of Talaiśayaṉapuram alias Taiyūr made a present of fifteen kaḻañju of gold to the image of Maṇavāḷapperumāḷ which they had caused to be cast, for the temple of Varāhasvāmin at Tiruviḍavandai (the modern Tiruvaḍandai). The assembly of the village received the money in the 8th year of king Rājamārāyar and agreed to pay an annual interest of 56 kāḍi of paddy on that amount.
Rājamārāyar who took the head of Vīra-Pāṇḍya could be no other than Pārthivēndravarman. No. 152 above, from Uttaramallūr, calls the same king Partma-Mahārāja who took the head of Vīra-Pāṇḍya.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0186.
Emmanuel Francis.
Summary: In the 9th year of king Pārthivēndravarman, the residents (ūrōm) of Aṇai-Akkaraippūdūr made tax-free certain lands which had been already dedicated to the śrīkōyil of Ādityadēva in that village, which was owned by Vaikhānasaṉ Kalinīkki-bhaṭṭa.
We have here the residents (ūrōm) taking the place of sabhaiyōm of other inscriptions. A technical distinction was perhaps made between these two bodies.1
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0187.
Emmanuel Francis.
Summary: This inscription is dated in the 9th year of Pārthivēndrādhipativarman and records a gift of land as taṇṇippaṭṭi1 by the residents of Kāṭṭūr to the ambalam constructed by Paṭṭaiyaṉār, the chief superintendent of the order of perundaram.2
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0188.
Emmanuel Francis.
Summary: This record belongs to the 10th year of Pārthivēndrādhi[pati]varman and registers a gift of 92 kaḻañju of gold for providing paddy for sacred offerings to the image of Kaligai-viṭaṅka in the temple of Tiruvūṟaldēva, by the donor mentioned in No. 184 above. The gold was received by the assembly of Rājamārttāṇḍachaturvēdimaṅgalam, a hamlet of Tiruvūṟalpuram (i.e., Takkōlam) in Maṇaiyir-kōṭṭam and fetched an interest of 92 kāḍi of paddy per year.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0190.
Emmanuel Francis.
Summary: This document records that the assembly of Veḷichchēri exempted taxes on a land granted for the sacred daily offering to the Saptamātṛis1 of this village, by a native of [Ma]ḻa-nāḍu in Śōḻa-nāḍu. The worship of the Seven Mothers and the designation of the priests who called themselves Mātṛiśivas deserve special attention.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0191.
Emmanuel Francis.
Summary: This inscription records a gift of 96 sheep for a lamp to the temple of the prosperous Gōvindapāḍi, made in the 10th year of Pārthivēndrādivarman, who took the head of Vīra-Pāṇḍya.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0192.
Emmanuel Francis.
Summary: The inscription states that in the 13th year of king Pārthivēndrādivarman, Śiṅgaḷa Vīranāraṇaṉ, a native of the Chōḷa country, made a gift of 90 sheep for burning a perpetual lamp in the temple of Mahādēva (Śiva) at Tirumullaivāyil, a dēvadāna village in Puḻaṟ-kōṭṭam.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0196.
Emmanuel Francis.
Summary: This record, which is dated in the 13th year of Pārthivēndrādivarman who took the head of Vīra-Pāṇḍya, registers a gift of twenty-five kaḻañju of gold marked and weighed by the standard weight (dharmakaṭṭaḷai-tuḷai-niṟai) for burning two lamps in the temple of Śiva at Tirumālpēṟu. The assembly of Paṭṭālam alias Eḻunūṟṟuva-chaturvēdimaṅgalam in Dāmar-nāḍu accepted the gold and agreed to maintain the two lamps from the interest thereon. It is interesting to note that the lamps were the gift of Vijjavai-Mahādēviyār or Vajjavaiyār who was related to Nandivarman Kāḍupaṭṭigaḷ, perhaps, as his queen. Nandivarman Kāḍupaṭṭigaḷ is clearly a Pallava name; but we cannot definitely identify the king nor fix his relationship to the ruling sovereign Pārthivēndrādivarman.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0197.
Emmanuel Francis.
Summary: Maṉṉaṉ Kaṇṇaṉ alias Kāmāmōga-Vāraṇappēraraiyaṉ, an elephant mahout of king Pārthivēndrādivarman, purchased in the 13th year of the king some land at Śiṟṟiyāṟṟūr from the temple of Gōvindapāḍi and assigned it for feeding a Brāhmaṇa in the maṭha which was evidently attached to that temple.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0198.
Emmanuel Francis.
Summary: This record of the 2nd year of king Parakēsarivarman who took the head of Vīra-Pāṇḍya, has to be attributed to Āditya (II.)—Karikāla, whose defeat of the Pāṇḍya king while he was yet a boy is mentioned in the Tiruvālaṅgāḍu plates printed in the sequel. His father Sundarachōḷa-Parāntaka II. is already described as having driven a Pāṇḍya king into the forest. This must be the early Vīra-Pāṇḍya whose Vatteḻuttu inscriptions are found in the Tinnevelly district and in which he claims in his turn to have taken the head of the Chōḷa. Nandivarma-maṅgalam was evidently an earlier name of the modern Uyyakkoṇḍāṉ Tirumalai and must have been so called after the Pallava king Nandivarman. The temple of Kaṟkuḍi is mentioned in the hymns of the Dēvāram.1
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0199.
Emmanuel Francis.
Summary: This inscription is dated in the 23rd year of the reign of the ancient Chōḷa king Rāja-kēsarivarman.1 It records that a certain Brahmādhirāja (ll. 4 and 11) deposited 200 kaḻañju of gold with the villagers, and that the latter pledged themselves to apply the interest of this sum to the feeding of twelve learned Brāhmaṇas.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0001.
Emmanuel Francis.
Summary: This record, which belongs to the 3rd year of the reign of king Parakēsarivarman who took the head of the Pāṇḍya, registers a grant of land by purchase by the chief Śiṟṟiṅgaṇuḍaiyāṉ Kōyilmayilai alias Parāntaka Mūvēndavēḷāṉ for expounding the system of Prabhākara. This teacher was the founder of a new school of Mīmāmsā philosophy which was greatly popular for some time in the south. The record under review is itself strong evidence of the popularity of the creed. A Telugu book called Sakalārthasāgara makes Prabhākara, one of the pupils of Kumārila-Bhaṭṭa. He was also widely known as Prabhākara-guru and was the teacher of Śālikanātha. Consequently Prabhākara’s period must have been about the beginning of the 8th century A.D. See also Madras Epigraphical Report for 1912, page 65.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0200.
Emmanuel Francis.
Summary: This record is dated in the 4th year of Parakēsarivarman who took the head of the Pāṇḍya king. The donor was a woman-servant who was living in a quarter of Tañjāvūr and was connected with queen Uḍaiyapirāṭṭiyār Kiḻāṉaḍigaḷ, mother of Āṉaimēṟṟuñjiṉār. This name Āṉaimēṟṟuñjiṉār has been identified with prince Rājāditya, one of the brothers of Āditya-Karikāla’s grandfather Ariñjaya (Madras Epigraphical Report for 1912, page 62).
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0201.
Emmanuel Francis.
Summary: The record is dated in the 4th year of the reign of Parakēsarivarman who took the head of the Pāṇḍya king and provides for the dance called Āriyakkūttu by Kīrttimaṟaikkāḍaṉ alias Tiruvēḷai-aṟaichchākkai, in the temple of Tiruviḍaimarudil. The theatrical hall where the temple servants, the merchants and the king’s officer Kōyilmayilai alias Parāntaka Mūvēndavēḷāṉ met together to decide this question appears to suggest that the Āriyakkūttu dance must have been a regular dramatic performance in which dancing and singing were evidently given a prominent place. Śākkaikūttu which is referred to in some other inscriptions of the time of Rājēndra-Chōḷa was evidently another variety of a dramatic dance (see Madras Epigraphical Report for 1915, page 98, paragraph 27).
Āriyam and Tamiḻ are mentioned as the two recognised varieties of dance, in the commentary of Aḍiyārkkunallār on text lines 12-25 of Chapter III of Śilappadigāram (see Mahā. V. Swaminatha Ayyar’s edition, page 63). That these must have been also accompanied by music is inferred from a reference made to these very two terms in a Tanjore inscription of Rājarāja I. (South-Indian Inscriptions, Vol. II, page 299, sections 428-492).
The king Parakēsarivarman who took the head of the Pāṇḍya king must evidently be Āditya (II.)—Karikāla, the son of Sundara-Chōḷa Parāntaka II. The name Śiṟṟiṅgaṇ-Uḍaiyāṉ Kōyilmayilai alias Parāntaka Mūvēndavēḷāṉ appears in No. 200 above. His name also occurs frequently in the records of Uttama-Chōḷa Madhurāntaka as Madhurāntaka-Mūvēndavēḷāṉ.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0202.
Emmanuel Francis.
Summary: The officer Śiṟṟiṅgaṇuḍaiyāṉ Parāntaka Mūvēndavēḷāṉ who has been mentioned in the previous records (Nos. 200 and 202) is stated to have enquired into the temple affairs and to have enhanced the scale of offerings from the unpaid balance of paddy collected from the assembly of Tiraimūr which was a dēvadāna village of the temple. The record belongs to the 4th year and the 170th day of the reign of Parakēsarivarman who took the head of the Pāṇḍya king.
As shown in the Madras Epigraphical Report for 1916, page 118, paragraph 15, the days given after the regnal year of the king have to be taken as those that expired after the completion of that year.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0203.
Emmanuel Francis.
Summary: This is dated in the 5th year of Parakēsarivarman who took the head of the Pāṇḍya king and records a gift of gold by a female-servant of the palace, who was living in the quarter of Tañjāvūr called Paḻaiya-vēḷam, for feeding a śivayōgin in the temple of Tirukkīḻ-kōṭṭam in Tirukkuḍamūkkil. The names Tirukkuḍamūkkil and Tirukkīḻ-kōṭṭam occur in the Dēvāram and refer respectively to Kumbakōṇam and the Nāgēśvara temple. Śivayōgin is a technical term and is explained in a recent commentary on the Kriyākramadyōtikā as the name of a Śaiva worshipper who “at the approach of death bathes his body in ashes, utters certain Śaiva mantras and worships the liṅga on his chest.”
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0204.
Emmanuel Francis.
Summary: These are five copper-plates belonging to the Pārijātavanēśvara temple at Tirukkaḷar, a village ten miles south-east of Mannārguḍi in the Tanjore district1. A short notice of these appeared in Dr. Hultzsch’s Annual Report on Epigraphy for 1902—03, paragraph 17. The report also contains a list of 23 stone inscriptions which were copied from the same temple.2 These five copper-plates, strung on a copper-ring of 5" diameter, have flat rims, measure 1’(7/8)" x 5(1/2)" each, weigh together 566 tolas and have ring-holes bored in the middle of the left margin about an inch from the edge. They contain in them five complete inscriptions of different Chōḷa kings. The first of them, which is also the earliest, is a record of Parakēsarivarman Rājēndra-Chōḷa I who ascended the Chōḷa throne in A.D. 1012. It begins with the king’s usual historical introduction commencing with the words tiru maṉṉi vaḷara, enumerates his conquests up to the capture of Kaḍāram, is dated in the 18th year of his reign and registers the extent of the dēvadāna lands belong-ing to the temple of Mahādēva at Tirukkaḷar which is said to be a village in Puṟaṅgarambai-nāḍu, a subdivision of Arumoḻidēva-vaḷanāḍu.
Compared with the inscription of this king found at Tirumalai3, dated in the 13th year of reign and his Tanjore epigraph4, dated in the 19th year of reign, the present inscription furnishes a few differences in reading which are noticed in foot-notes.
The identification of all the place names occurring in the historical introduction has been made by Professor Hultzsch5, and it remains to note here only a few facts in this connection. Iḍaituṟai-nāḍu which has been taken to be Yeḍatore, a small village in the Mysore district by Mr. Rice, has since been shown by Dr. Fleet to be identical with the territorial division Eḍedoṟe, two thousand, a tract of country lying between the rivers Kṛishṇā on the north and Tuṅgabhadrā on the south, comprising a large part of the present Raichur district6. The Kanyākumāri inscription of Vīrarājēndra shows that Maṇṇaikaḍakkam is not to be identified with Maṇṇe in the Nelamaṅgala taluk of the Bangalore district but is the same as Mānyakhēṭa, which Rājēndra-Chōḷa is said to have made a playground for his armies7. Chakkara-kōṭṭam has been satisfactorily identified by Rai Bahadur Hira Lal with Chitrakūṭa or ºkōṭa, eight miles from Rājapura in the Bastar State: he has also adduced epigraphical evidence to show that its king was really Dhārāvarsha in A.D. 11118, as stated in the epigraphs of Kulōttuṅga I. Dakshiṇa-Lāḍam has been taken to be Dakashiṇa-Virāṭa or Southern Berars; but it looks likely that it is identical with Dakshiṇa-Rāḍha in Bengal9. Śrī-Vijaya appears under the form Śrī-Vishaya in a Kaṇḍiyūr inscription10 of the same king; and the large Leyden grant states that Māravijayōt-tuṅgavarman was the overlord of this territory11. This has been taken to be the same as San-fotsai of the Chinese annals and has been identified with Palembang, a residency of Sumatra12.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0207.
Emmanuel Francis.
Summary: This inscription in six lines is engraved on the second plate of the Tirukkaḷar set. It is dated in the 31st year of the reign of the Chōḷa king Rājakēsarivarman Rājādhirāja I and registers an arrangement made, by a certain Tirumaṇappichchaṉ, who bore the double surname Araiyaṉ Nāgaraiyaṉ and Mahīpālakulakālappēraraiyaṉ, whereby one brahmin had to perform worship in the temple at Tirukkaḷar in addition to another who was doing that service till then. From the short historical introduction which states that the king with the help of his army took the head of Vīra-Pāṇḍya, Śālai of the Chēra king and Ilaṅgai, it is clear that “Śālai is an important place in the Chēra dominions and not a feeding house” as the late Mr. T.A.Gopinatha Rao had taken to be.1
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0208.
Emmanuel Francis.
Summary: This inscription in 19 lines is engraved on the third plate of the Tirukkaḷar set. It is dated in the twenty-eighth year of the reign of Tribhuvanachakravartin Kulōttuṅga-Chōḷadēva without any distinguishing epithet or historical introduc-tion. In the absence of these, though it is not generally possible to say to which of the three kings who bore that name this record must be attributed, yet it appears to be a record of Kulōttuṅga-Chōḷa I, since it is stated in the fourth inscription in this set in referring to this record that the king abolished tolls—which is generally a feat attributed to Kulōttuṅga I. It registers a gift of paddy made by a certain Śivaṉ Tillaināyakaṉ alias Śiṟuttoṇḍanambi of Taṇṇīrkuṉṟam in Neṉmali-nāḍu to the temple of Mahādēva at Tirukkaḷar in Puṟaṅgarambai-nāḍu which was a sub-division of Rājēndraśōḻa-vaḷanāḍu for the purpose of taking in proces-sion Aravābharaṇadēva, for offerings to Piḷḷaiyār and the god in the Mūlaṭṭānam and for feeding devotees on the days of the new-moon.
Taṇṇīrkuṉṟam, to which the donor belonged, is a village 7 miles to the east of Maṉṉārguḍi in the Tanjore District. The modern village of Nemmeli in the same Taluk, must have been the principal place in the division Neṉmali-nāḍu in which Taṇṇīrkuṉṟam is said to have been situated.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0209.
Emmanuel Francis.
Summary: This is the fourth inscription in the Tirukkaḷar set. It is engraved on the second side of the third plate and belongs to the 18th year of the reign of Tribhuvanachakravartin Rājarājadēva. It records that some of the families of the donees, who received the gift made by Śivaṉ Tillaināyagaṉ of Taṇṇīrkuṉṟam in the twenty-eighth year of the reign of Kulōttuṅga-Chōḷa; the abolisher of tolls, ceased to have male members and that in consequence a question arising as to how the feeding pertaining to these families should be conducted in future, the Māhēśvaras settled that the feeding stipulated in the grant to be done by the donees devolved on the female descendants as well and that arrangements were made in accordance with that order. The inscription may probably belong to the reign of Rājarāja II, though the distinguishing epithet of the king is missing and the characters appear to belong to a later period.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0210.
Emmanuel Francis.
Summary: This is the fifth inscription in the Tirukkaḷar set. It is engraved on both sides of the fourth plate and the inner side of the fifth. It is dated in the 29th year of the reign of Kulōttuṅga-Chōḷadēva (i.e., Kulōttuṅga III) who took Madura, Ceylon, Karuvūr and the crowned head of the Pāṇḍya king and furnishes a list of gold and silver ornaments belonging to the temple at Tirukkaḷar with their weights as measured by the standard weight called the kuḍiñai-kal and the fineness in each case.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0211.
Emmanuel Francis.
Summary: This short inscription in seven lines is engraved on the first side of the first plate of the set of copper-plates obtained from M.R.Ry. Muthuswamy Konar of Tiruchcheṅgōḍu. It is dated in the 10th year of the reign of king Rājakēsarivarman and registers evidently an order of one of the feudatory chiefs of the sovereign named Maḻavaraiyaṉ Sundaraśōḻaṉ, stating that the taxes on full house-sites and half house-sites shall be recovered at 1/4th and 1/8th (kāśu ?) respectively from the citizens of Tūśiyūr and that fines and faults, if any, shall be realised at the rate prevailing in Nandipuram. The chief Maḻavaraiyaṉ Sundaraśōḻaṉ gets the surnames Piradigaṇḍaṉ and Kolli-Maḻavaṉ in B and Oṟṟiyūraṉ Piradigaṇḍavarman in No. 213. Rao Bahadur H. Krishna Sastri has identified the king Rājakēsarivarman of this and the following record with Rājarāja I and notes as follows regarding the donor’s father who, in B is stated to have died at Īḻam (i.e., Ceylon):—“He was evidently a military officer of Rājarāja I or of one of his predecessors. An inscription from Tiruveṇkāḍu of the time of Rājarāja I refers to the general Śiṟiyavēḷāṉ of Koḍumbāḷūr who fell in a battle-field in Īḻam in the ninth year of Poṉmāḷigai-tuñjiṉa-dēva (i.e., Sundara-Chōḷa Parāntaka II). It is not impossible that the father of Maḻavaraiyaṉ was also connected with the battle in which Śiṟiyavēḷār fell”1.
It is not possible to identify Tūśiyūr mentioned in this inscription.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0212.
Emmanuel Francis.
Summary: This inscription, engraved on three plates—the last bearing writing only on the inner side—is dated in the 5th year of the reign of the Chōḷa king Rājakēsarivarman (identified with Rājarāja I) and registers gifts of lands made by the chief Kollimaḻavaṉ Oṟṟiyūraṉ Piradigaṇḍavarman, to the temple of Paramēśvara of the sacred Mūlasthāna at Tūśiyūr. Boundaries of the lands granted are furnished in detail and therein figure Kaṉṉāḍu, the dams called Pūnāṟṟu-aṇai and Kallōḍu-aṇai, the tanks Śūḷai-kuḷam also known as Kāndaḷēri, Tāmaraikkuḷam and Kaṟṟaḷi-ēri also named Pudukkuḷam, the temple of Tāṉtōṉṟipirāṉ, Mūkkuṟukkā, Kaṭṭināgaṉkūval-iṭṭēr and Kaṇavadinallūr, otherwise called Amaṇkuḍi.
Kaṉṉāḍu (kal-nāḍu) which occurs more than once in this inscription refers evidently to hero-stones which are stated in ancient Tamiḻ literature, as having been put up with great ceremony in honour of persons who had done valorous deeds in guarding their country and given up their lives in that cause. Being associated with the word peruvarampu it may even be an engraver’s mistake for kaṇṇāṟṟu.
Traces of writing found in lines 13, 28, 29, 30 and 33 indicate that the present inscription is a palimpsest.
It is not possible to identify the places mentioned in this inscription.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0213.
Emmanuel Francis.
Summary: This inscription contains an order of a king who bore the titles Tribhuvanachakravartin Kōnēriṉmaikoṇḍāṉ.1 He granted certain privileges to the artizans (Kaṇmāḷar) of the district of Veṅgāla-nāḍu,—to take effect from the month of Āḍi of the 15th year of his reign.
An almost identical duplicate of this inscription (No. 562 of 1893) is engraved on the central shrine of the Gōshṭhīśvara temple at Pērūr near Coimbatore. It differs chiefly in being addressed to the Kaṇmāḷar of Southern Koṅgu (Teṉ-Koṅgu) and in the king’s bearing the title Kōṉērimēlkoṇḍāṉ instead of Kōnēriṉmaikoṇḍāṉ.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv03p0i0025.
Emmanuel Francis.
Summary: On a hero-stone now preserved in Madras Museum.
Parakēsarivarmaṉ, who took Tañjai (Vijayālaya). Year 3: C. 853 A.D.
Records that a certain Karambai Kalituḍaṉ Mukkaṉ of Attiyūr in Kaṟpūṇḍi-nāḍu died while rescuing cattle from a raid launched by Aṇiyaṉ. The figure of a warrior aiming an arrow from a bow is carved in relief on the slab.
Published in A.R.Ep., 1935-36. Part II, Page 72. para 34.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p1i0001.
Emmanuel Francis.
Summary: On the south wall, central shrine, Kailāśanātha temple.
Year 12: 983 A.D.
Built in. Seems to be a directive issued to the chaturvēdibhaṭṭa-ttāṉapperumakkaḷ (of Sembiyanmahādēvi-chaturvēdimaṅgalam) a brahmadēyam in Aḷa-nāḍu on the southern bank (of the river Kāvēri), to feed themselves (probably in the temple of Śrī-Kailāśam-uḍaiya Mahādēvar) on the day of the asterism of kēṭṭai in the month of Chittirai, the birthday of the queen Sembiyan mahādēvi, (the mother of Uttamachōḷa), with the endowments of gold donated by the queens of Uttamachōḷa, Baṭṭaṉ Dāṉatoṅgiyār, Maḻapāḍi Tennavan-Mahādēviyār, Vāṉavaṉ mahādēviyār, the daughter of Iruṅgōḷar and also another queen, (name damaged and she is described as the) daughter of Viḻupparaiyar and also another queen (name lost) the daughter of Paḻuvēṭṭaraiyar, to the above mentioned chaturvēdibhaṭṭa-ttāṉapperumakkaḷ for the above purpose. (cf. S.I.I. Vol. XIX. No. 383)
Published in S.I.I., Vol. XIX, No. 311.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0100.
Emmanuel Francis.
Summary: On the east wall, central shrine, Avanisundarēśvara temple.
Year 12: 983 A.D.
Incomplete records the gift of 5 lamp-stands by Sembiyaṉ-mahādēviyār, the queen of Gaṇḍarāditta-perumāṉ, to Mahādēva of Tiru-Avanīśvaram at Pāchchil in Maḻa-nāḍu.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0101.
Emmanuel Francis.
Summary: On the south wall, central shrine, Gaṅgājaṭādhara temple.
Year 12: 983 A.D.
This records a gift of 384 sheep for burning 4 perpetual lamps in the temple of Śrī-Vijayamaṅgalattu-Mahādēva at Periya Śrīvānavaṉ-Mahādēvi-chaturvēdimaṅgalam at the rate of ninety-six sheep per lamp by Ambalavaṉ-Paḻuvūr-Nakkaṉ alias Vikramaśōḻa-Mārāyaṉ, who had built this temple in stone.
Published in S.I.I., Vol. XIX No. 314.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0103.
Emmanuel Francis.
Summary: On the north wall, central shrine, Gaṅgājaṭādhara temple.
Year 12: 983 A.D.
Incomplete. Records that Śekkiḻān Araiyaṉ Saṅkaranārāyaṇaṉ alias Śōḻa Muttaraiyaṉ, a native of Kāvaṉṉūr in Paḷuvūr-kūṟṟam in Toṇḍai-nāḍu endowed two vēli, thirteen mā and 1 kāṇi of land under the irrigation of lake Vaḍakuḍi, purchased from the sabhaiyār of Chandaśēri and got the same made tax-free (iṟaiyili). He entrusted the same to the sabhā of Chōḷasūḍāmaṇi-chēri, who were the members of the peruṅguṟiāḷuṅgaṇattār of Periyavāṉavaṉmādēvi for the sake of various services to god Paramasvāmigaḷ of Śrī-Kayilāyam in Periyavāṉavaṉmādēvich-chaturvēdimaṅgalam and also determined the extent of the endowed land that would be required to provide the paddy necessary to conduct each of the various rituals and services.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0104.
Emmanuel Francis.
Summary: On the south wall of the maṇḍapa infront of the central shrine, Vṛiddhagirīśvara temple.
Year 12: 983 A.D.
It states that this temple with the snapana-maṇḍapa (bathing hall), gōpura, the suṟṟālai (enclosed verandah) and the shrines for the parivāra-dēvatas was constructed by queen Sembiyaṉ-Mahādēviyār, mother of Uttama-chōḷa, the daughter of the chief Maḻaperumānaḍigaḷ and queen of Gaṇḍarāditya, who was the son of Periya-Śōḻaṉār, the great Chōḷa king, Śrī-Parāntakadēvar. It also gives a list of the several gold and silver ornaments and utensils and other articles of worship presented by her to the temple. These comprised five copper lamps, one gold diadem five kaḻañju in weight less a mañjāḍi, a silver plate weighing 389 kaḻañju, a silver jar (keṇḍi) of 199 3/4 kaḻañju 2 gold flowers weighing a kaḻañju and half a gold fore-head band (paṭṭam) weighing one kaḻañju for god Naṭarāja (Kūttapperumāḷ), a five stringed chain with a tāli etc., for Umābhaṭṭāraki and such other ornaments of the said deities.
Published in S.I.I., Vol. XIX. No. 302.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0114.
Emmanuel Francis.
Summary: On the west wall, central shrine, Gaṅgājaṭādhara temple.
Year 13: 984 A.D.
Incomplete. This states that Ambalavaṉ Paḻuvūr-Nakkaṉ alias Vikramaśōḻa-Mārāyaṉ of Kuvāḷālam, the perundaram of Uttama-chōḷadēva built of stone the śrīvimāna of the temple of Vijayamaṅgalattu Dēva at Periya Śrī-Vāṉavaṉmādēvichaturvēdimaṅgalam, a brahmadēyam on the northern bank.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0122.
Emmanuel Francis.
Summary: On the west wall, central shrine, Gaṅgājaṭādhara temple.
Year 13: 984 A.D.
Records a gift of 96 sheep for burning a perpetual lamp with an uḻakku of ghee everyday in the temple by Aparājitaṉ Seyyavāymaṇi, the wife of Paḻuvūr Nakkaṉ alias Vikramaśōḻa Mārāyar who built this temple in stone.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0123.
Emmanuel Francis.
Summary: On the west wall, central shrine, Gaṅgājaṭādhara temple.
Year 13: 984 A.D.
Records a gift of ninety six sheep for burning a perpetual lamp by Siṅgapanmaṉ Kañchi Akkan, the wife of Ambalavaṉ Paḻuvūr Nakkaṉ alias Vikramachōḻamārāyar, a native of Kuvaḷālam, who had got the stone temple constructed. The perpetual lamp was apparently meant to be burnt in the main shrine of the temple (built by the donor’s husband Ambalavaṉ Paḻuvūr Nakkaṉ).
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0124.
Emmanuel Francis.
Summary: On the north and west walls, central shrine, Gaṅgājaṭādhara temple.
Year 14: 985 A.D.
This inscription has two sections. The first one is in Sanskrit and the second portion in Tamil.
The first portion eulogises that Ambalavan Paḻuvūr-Nakkaṉ of Kuvuḷālapuram was born in a good caste and that he founded one dynasty. He was an embodiment of munificience and his foes knew him as a personification of bravery. The damsels knew him as an incarnation of cupid and scholars knew him as dharma incarnate. He had gained the appreciation of Vikramachōḻa by the show of his valour. In the 14th regnal year of the King he converted the temple of Sambhu at Vijayamaṅgalam in the agrahāra of Śrī Vānavanmahādēvi-chaturvēdimaṅgalam into stone and gifted the village Neḍuvāyil, attached to the same greater Vānavaṉmahādēvi-chaturvēdimaṅgalam, after purchasing it and getting it made tax-free from the Mahāparishad of the same agrahāra for the worship of the god and celebration of festivals in the said temple.
The Tamil version of the record states that Ambalavaṉ Paḻuvūr Nakkaṉ alias Vikrama chōḷa mahārājan of Kuvaḷālapuram, the perundaram official of the king had constructed the temple of Vijayamaṅgalattu-Mahādēvar at Śrī Vāṉavanmahādēvichaturvēdimaṅgalam, a brahmadēyam on the northern bank (of the river) in stone. He also gifted Neḍuvāyil, a northern hamlet of the village of Vānavaṉmahādēvichaturvēdimaṅgalam with all its appurtenances, after purchase from the peruṅkuṟipperumakkaḷ of the above village and donated it as a bhōgam to the god of Vijayamaṅgalam for providing food offerings and also for conducting various services, worship and festivals to the deity. He also gave seven hundred kāśu and got the donated village freed from taxes by the same sabhā. The madhyastha of the village Niṉṟāṉ Āra Amudan Vānavamādēvipperuṅgāvidi wrote this charter.
Published in S.I.I., Vol. XIX No. 357.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0138.
Emmanuel Francis.
Summary: On the south wall, Chidambarēśvara shrine, Vēdapurīśvara temple.
Year 14: 985 A.D.
Incomplete. It seems to state that the sheep which had been earmarked earlier for burning a perpetual lamp to the god Tiruvottūr Mahādēva had been misappropriated by Uttamachōḻa-mārāyaṉ. Subsequently on supplication to Sembiyan Mādēvi the 200 sheep were recovered and endowed for burning two perpetual lamps. It was stipulated that sixteen nāḻi, one uri and one uḻakku of ghee as measured by the pañchavārakkal would be contributed every month for these two lamps. The tiruvuṇṇāḻigaiuḍaiyārgaḷ (priests serving in the sanctum sanctorum) are mentioned.
Published in S.I.I., Vol. VII. No. 114.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0140.
Emmanuel Francis.
Summary: On the south wall, central shrine, Umāmahēśvara temple.
Year: lost.
This inscription was engraved below a group sculptures. Records that Mādēvaḍigaḷ alias Sembiyaṉ Mādēviyār constructed the temple of Tirunallam-uḍaiyār in stone in the name of her husband Gaṇḍarādittadēvar and setup the image of Śrī-Gaṇḍarādittadēvar in the posture of worshipping, when her son Madhurāntakadēvar alias Uttamachōḷa was ruling.
Published in S.I.I., Vol. III No. 146.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0218.
Emmanuel Francis.
Summary: On the south wall, central shrine, Anantēśvarasvāmi temple.
King: Parakēsarivarman Year 2: 973 A.D.
This might be assigned to Uttama chōḷa1. This records a gift of ninety-six sheep and a ram for a perpetual lamp in the temple of Tiruvanantēśvarattāḻvār at Vīranārāyaṇa-chaturvēdimaṅgalam by Parāntakan Mādēvaḍigaḷ alias Sembiyan Mādēviyār, the daughter of Maḻavaraiyar, and queen of Gaṇḍarādityadēvar, who was pleased to go west ie deceased.
Published in S.I.I., Vol. XIX. No. 11.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0002.
Emmanuel Francis.
Summary: On the west wall, Bhikshāṇḍār shrine, Śivayōganāthasvāmin temple.
Year 6: 977 A.D.
Incomplete. Contains a royal order issued to the sabhaiyār of Vembaṟṟūr, a brahmadēyam-taniyūr in Maṇṇi-nāḍu, on the supplication made by his official who managed the king’s affairs, Parittikkuḍaiyāṉ Kodukulavaṉ Sāttan alias Parakēsari Mūvēndavēḷāṉ, when the king was at the hall of the palace at Paḻaiyāṟu, to deduct from his sixth regnal year onwards, 47 1/2 kaḻañju of gold, being the tax on 4 3/4 vēli of land purchased and endowed by the queen-mother of the king at Vembaṟṟūr, out of the total amount of tax 3917 kaḻañju and 3 mañjāḍi of gold due from the village to the sabhā. The land had been purchased and endowed by the queen even in the king’s third regnal year for providing 108 pots of water for conducting the sacred bath on every saṅkrānthi day and also for providing mid-night food offerings daily to the god of Tiruviśalūr, a hamlet of Vembaṟṟūr, for the merit of the king. Several officials figure as signatories for this transaction.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0032.
Emmanuel Francis.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0052A.
Emmanuel Francis.
Summary: On the south and east walls, central shrine, Umāmahēśvarasvāmin temple.
Year 8, 143 day: 979 A.D.
This inscription begins with a statement that Sembiyan Mahādēvi, the dowager queen had converted the temple of God Mahādēva at Tirunallam in Veṇṇāḍu into a stone temple in the name of (her husband) Gaṇḍarādittan and had arranged for the raising of a flower garden (tirunandavanam) also in the name of Gaṇḍarādittan. To meet the expenditure on the maintenance (for koṟṟu and puḍavai) of the four persons who were appointed to tend that garden she set apart the yield of 224 kalam from 2 vēli of land at Kīḻaḍuguvilai in Veṇṇāḍu which she had purchased from the sabhā of Tirunallam. This land of two vēli was made iṟaiyili with the status of nandavānappuṟam and dēvadāna-iṟaiyili in favour of God Mahādēva of Tirunallam by the king, Parakēsarivarman, on the representation made to him. Those who were already in the occupation of this land, were removed (to enable the grantee, temple, to make its own arrangement for the cultivation of the said land). It is also stated that the donee ie the temple was entitled to the rights of kārāṇmai and miyāṭchi. The grant was made effective from the third regnal year of the king. Several officials figure as those involved in this process.
Then again when the king Parakēsarivarman was staying in the courtyard in the Viṭṭavīḍu of Vaḍakku Pichchankōyil in Kaḍambūr on the 240th day of his 7th year (978 A.D.) it was represented to him that on or after constructing the temple she Sembiyaṉ Mahādēvi had reviewed the arrangements that had been made for carrying out the various services to God Mahādēva and also for feeding 25 brāhmaṇas daily for the merit of Uḍaiyār (king ?) for which she had established a śālai, the expenses on which were designed to be met by the apportionment of the pañchavāra income of 600 kalam from 12 vēli of land in Pūṅguḍi, the old dēvadāna of the god and another 200 kalam remittable as pañchavāram from 4 vēli of land in Musiṭṭaikkuḍi which lands had been made dēvadāna-iṟaiyili after removing the old occupants with effect from the regnal year six (977 A.D.). However, the above said eight hundred kalam had been found insufficient for carrying out the expenses on the said services on the apportionment (nibandam). For the carrying out of the nibandam as stated above a further 652 kalam, tūṇi and padakku was found as essential. Further the feeding of the 25 brāhmaṇas for one year a total of 937 kalam, tūṇi and padakku of paddy was separately required. Thus a new arrangement for securing the total 1590 kalam of paddy had to be made for this purpose. For this, twelve vēli of Iḷanilaṁ land in Veṇṇāḍu was required to be granted as dēvadānam and sālābhōgam free of taxes (iṟaiyili). On being so represented the king granted the required land as dēvadānam and sālābhōgam after removing the old occupants and entitling the land to kārāṇmai and miyāṭchi with effect from the paśāṉam of the seventh regnal year (978 A.D.) after observing all the official formalities. The boundaries of the land-village granted were mentioned in great detail and the irrigation rights to which the said village land was entitled was also specified in detail. In this context while detailing the boundaries, a garden called Sembiyanmahādēvi-tirunandavānam is also mentioned.
Again on the 143rd day in his eighth regnal year (979 A.D.) the king Parakēsarivarman when he was present at the palace Ādibhūmi in Viṭṭavēḍu of Karaikāṭṭu-Paṉaiyūr it was represented to him the apportionment (nibandam) for the above income of the temple may be made and he arranged for the same to be done. On making the nibandam it was realized that from the income fifteen more brāhmaṇas could also be fed in addition to the twenty-five already stipulated for. The apportionment made is recorded in great detail.
Published in S.I.I., Vol. III. Nos. 151 and 151A.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0052.
Emmanuel Francis.
Summary: On the west wall, central shrine, Matsyapurīśvara temple.
Year 9 = 980 A.D.
This inscription is incomplete. It records an endowment of several plots of land after purchase from various persons, made by the queen-mother of Gaṇḍarādittaṉ Madhurāntaka Uttamachōḷa for the merit of her son, to the temple of Tiruchchēlūr Āḻvār at Rājakēsari-chaturvēdimaṅgalam to provide for the sacred bath to god with 108 pots of water on all the days of Saṅkrānti, for providing sumptuous food offerings (for general feeding) and (parivaṭṭam) to the god and also for the remuneration of the nambi (priest) who performed the abhishēkam and for the worship of the deity in the temple. The names of the villages and channels occurring in the record such as Naratoṅgavadi, Śrīkaṇṭa-vāykkāl, Sōḻachūḷamaṇivāykkāl etc, are suggestive of the surnames of the king’s predecessors.
Published in S.I.I., Vol. XIX No. 235.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0064.
Emmanuel Francis.
Summary: On the south wall, central shrine, Gaṅgā-Jaṭādhara temple.
Year 10: 981 A.D.
This records a gift of 96 sheep for a perpetual lamp in the temple of Śrī-Vijayamaṅgalattu-Mahādēva at Periya-Śrī Vānavaṉmahādēvi-chaturvēdimaṅgalam, a brahmadēyam on the northern bank of the river, by Ambalavaṉ Paḻuvūraṉ alias Śrī-Vikramaśōḻa-Mārāyar, who is stated to have also constructed this stone temple for the god. Another gift of two shares for two perpetual lamps for the same God made by one Maḻavar of Aṇḍāḍu, evidently a close relation of the donor is also recorded at the end. It is not clear as to what was meant by two shares.
Published in S.I.I., Vol. XIX No. 272.
Language: Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv32p2i0084.