Texts

Emmanuel Francis.

Summary: This records an endowment of 30 kaḻañju of gold by Vēḷāṉ Tiruveṇkāḍaḍigaḷ alias Mūvēnda-Piḍavūr-Vēḷāṉ of Piḍavūr in Piḍavūr-nāḍu for burning a perpetual lamp in the temple of Tiruchchōṟṟuttuṟai-Mahādēva. The ūrkiḻār-makkaḷ of Koḍiyālam, the brahmadēya-kiḻavargaḷ and the ūrār of the village, held themselves responsible for the maintenance of the lamp. Evidently the same gift is recorded in No. 137 of 1931 also in Sanskrit, the text of which is given below. To judge from its writing and disposition with regard to No. 138 of 1931 of the 13th year of Parāntaka I, this is possibly a record of Gaṇḍarāditya.

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv13p0i0126.

Emmanuel Francis.

Summary: This is a bilingual record in Sanskrit and Tamil, of which the first portion is in Grantha. It records a gift of six mā of land for burning two perpetual lamps in the temple of Tiruchchēlūr-Mādēva at Rājakēsari-chaturvēdimaṅgalam, a brahmadēya on the southern bank, by Śēndaṉ Nakkaṉ of Kūṟṟamaṅgalam, a resident of the quarter of the village known as Naratoṅgachchēri evidently after the surname of of a king. This might possibly be a record of Sundara-Chōḷa’s reign.

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv13p0i0169.

Emmanuel Francis.

Summary: The inscription opens with two verses in Sanskrit which are damaged, and which mention the heroic achievements in Siṁhaḷa (Ceylon) of a Bāṇa chief (name lost) ‘the ornament of Bali-kula’, and also refer to the daughter of Arikulakēsari. It records an endowment made by this princess, called Ariñjigai-Pirāṭṭiyār and the wife of the Bāṇa, for the conduct of worship and offerings and for burning 2 lamps during the three services every day to god Amarasundaradēva set up by her-probably in memory of her husband-in the temple at Tirunāgēśvaram, a dēvadāna in Tiraimūrnāḍu on the southern bank. Details of items required for each service are also given. As the record is incomplete the nature of the endowment is not clear. Piḷḷaiyār Arikulakēsari, the father of the donatrix is no other than Ariñjaya. Rājakēsarivarman of this inscription should therefore refer to his son and successor Sundara-Chōḷa. The expedition to Ceylon mentioned in the record, wherein the Bāṇa prince is said to have distinguished himself (at the cost of his life), is known to have been led by the Koḍumbāḷūr chief and general Parāntakaṉ Śiṟiyavēḷār in the reign of Sundara-Chōḷa (Ep. Ind. Vol. XII, pp. 124 ff., and M.E.R. 1914., II, 15).

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv13p0i0197.

Emmanuel Francis.

Summary: A facsimile of this inscription was kindly forwarded to me by Mr. Rāghavendrāchārya of Vānūr. It consists of one Sanskrit verse, which is identical with the last verse of Rājasiṁha’s large inscription at Kañchī (No. 24, above). Hence it may be concluded, that the Panamalai Cave was founded by Rājasiṁha and that in his time the Pallavas ruled as far south as Panamalai.

Language: Sanskrit.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv01p0i0031.

Emmanuel Francis.

Summary: This is a bilingual record in Sanskrit (portions damaged) and Tamil, and registers an endowment of 20 Karuṅkāśu made to the temple by Bāradāyaṉ Śēnda-Nakkapirāṉbaṭṭa-Sarvakratuyājiyār of Kūṟṟamaṅgalam (the same as the donor of No. 169 above of the 7th year of Rājakēsarivarman), with the proviso that the annual interest of 3 kāśu accruing therefrom was to be given as prize among the competitors, excluding those who were successful in previous years, to the best reciter of prescribed portions of Jaiminīya-Sāmavēda before the god on the night of Tiruvādirai in Mārgaḻi month. The record might be one of Sundara-Chōḷa Parāntaka II.

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv13p0i0250.

Emmanuel Francis.

Summary: This records a gift of 400 kuḻi of land for a perpetual lamp in the temple of Pulippagavadēvar at Kāvaṉūr in Mīyāṟu-nāḍu, made by [Ku]rōvi Channayakramavitta-Sarvakratukkaḷ, a member of the āḷuṅgaṇam of the village, after purchasing it tax-free from the sabhā. The gift was left in charge of the sabhā itself. This might probably be a record of Sundara-Chōḷa.

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv13p0i0262.

Emmanuel Francis.

Summary: The subjoined Sanskrit inscription is engraved on three sides of an octagonal pillar,¹ which was excavated at Amarāvatī by Mr. R.Sewell and sent by Dr. Burgess to the Madras Museum. The top of the pillar and some letters of the uppermost lines of the inscription have been broken off. The inscription has hitherto remained a puzzle, as each line seems to end incomplete. Finding, that the first words of some lines were connected with the last words of the following lines, I was led to suppose that the inscription must begin from the bottom and not from the top. Curiously enough, this is really the case. If the inscription is read upwards, we find that it consists of eleven complete verses and of a prose passage, the end of which is lost through the mutilation of the pillar at the top. The inscription opens with an invocation of Buddha and with a mythical genealogy of Pallava, the supposed founder of the Pallava dynasty. [[genealigical table]] Brahman. Bharadvāja. Aṅgiras. Sudhāman. Droṇa. Aśvatthāman, married to the Apsaras Madani. Pallava. Verse 8 gives a popular etymology of the name Pallava. Then there follow the names of seven Pallava kings:— 1. Mahendravarman, son of Pallava. 2. Siṁhavarman I., son of 1. 3. Arkavarman, son of 2. 4. Ugravarman. 6. Nandivarman, son of 5, Śrī-Siṁhavishṇu. 7. Siṁhavarman II. The inscription contains no information about the relationship, which existed between 3 and 4, 4 and 5, 6 and 7. Neither does the genealogy agree with the lists derived by Mr. Foulkes² and Mr. Fleet³ from other Pallava inscriptions, although similar names of kings occur in them. For these reasons great care should be taken in using the above list for historical purposes. From the incomplete prose passage at the end of the inscription, we learn that, on his return from an expedition to the north, Siṁhavarman II. came to a place sacred to Buddha, which was called Dhānyaghaṭa (line 38) or Dhānyaghaṭaka (line 47). The lost part of the pillar must have recorded a donation, which the king made to Buddha. Dhānyaghaṭa or Dhānyaghaṭaka is evidently identical with Dhānyakaṭa or Dhānyakaṭaka, “corn-town,” the well-known old name of Amarāvatī. The use of gha instead of ka can perhaps be explained by the Tamil habit of softening a single consonant between two vowels.⁴

Language: Sanskrit.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv01p0i0032.

Emmanuel Francis.

Summary: This is a record of Rājarāja I. It consists of two portions, a Sanskrit verse and a Tamil prose passage recording the same grant, viz., a gift of 30 suvarṇas (gold coins-kaḻañju ?) by Āditya for feeding a Brāhmaṇa in a maṭha at Gōvindapāḍi. In the Tamil portion his name and family are detailed as Madhurāntakaṉ Āchchapiḍāraṉ, the son of Vīraśōḻa Iḷaṅgōvēḷār of Koḍumbāḷūr in Kōnāḍu. The donor was evidently a later member of the dynasty of Koḍumbāḷūr chiefs who were connected by ties of marriage with the Chōḷa kings, and some of whom played an important part in the military campaigns of Rājarāja’s predecessors against Ceylon and the Pāṇḍyas (S.I.I. V, No. 980 and M.E.R. 1908, paras 84-91).

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv13p0i0033.

Emmanuel Francis.

Summary: An endowment of gold for a perpetual lamp in the temple by a lady named Koṟṟi in the name of her husband Kaṇḍiyūr Śaṅkaranārāyaṇa-Bhaṭṭa of Bhuvanachūḷāmaṇichchēri (quarter) of the village, who is called Viḍyāsāgara-pāraga and Guṇanidhi in the Sanskrit portion. The maṉṟāḍikkalaṉai including the vāriyaṉ agreed to the daily supply of ghee for the purpose. The name of the quarter suggests that it was called after the biruda of a king, possibly Parāntaka I.

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv13p0i0340.

Emmanuel Francis.

Summary: The inscription records both in Sanskrit and in Tamil the provision made for burning a lamp in the temple of Perumānaḍigaḷ Kamsāri, i.e., Kṛishṇa, in the Sanskrit portion) at Gōvindapāḍi by a Veḷḷāḷa resident of Kuḷakkuḍi in Piḍavūr-nāḍu, a subdivision of Iruṅgōḷapāḍi. This is engraved almost as a continuation of, and in the same script as No. 311 of 1906 of the 34th year of Parāntaka I.

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv13p0i0034.

Emmanuel Francis.

Summary:

Language: Sanskrit.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv01p0i0033.

Emmanuel Francis.

Summary:

Language: Sanskrit.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv01p0i0034.

Emmanuel Francis.

Summary: The subjoined five grants belong to the kings Narendra-mṛigarāja or Vijayāditya II, Amma I. or Vishṇuvardhana VI, Chālukya-Bhīma II. or Vishṇuvardhana VII, Amma II. or Vijayāditya V. and Vīra-Choḍa or Vishṇuvardhana IX. The place, which is occupied by each of these princes in the genealogy of the Eastern Chalukya dynasty, will be seen from the annexed table, for which all hitherto published Eastern Chalukya grants have been consulted, and in which numbers are prefixed to the names of those princes who really reigned, in order to mark their succession. ¹ The relation of the two usurpers (18) Tālapa and (21) Yuddhamalla to the direct line of the family is established by three inscriptions:—a. Tāḍapa is called the son of Vikramāditya’s brother (Ind. Ant. Vol. XIV. p. 56); b. Tāla is called the son of Yuddhamalla, who was the paternal uncle of Chālukya-Bhīma I. (Ind. Ant. Vol. XIII, p. 249, where pitṛivya has to be read for pitṛivyo); c. Bhīma II, the son of Kollabhigaṇḍa Vijayāditya, is at the same time called the son of Yuddhamalla, the son of Tālapa, i.e., he belonged to the next generation after (21) Yuddhamalla (Ind. Ant. Vol. XII, p. 92). Three of the last kings, who are shown in the annexed table, viz., (28) Vijayāditya VI, (29) Rājarāja II. and (30) Vīra-Choḍa, are only known from the subjoined inscription No. 39. This grant belongs to the Sir W. Elliot Collection of the British Museum, and was made over to me for publication by Dr. Burgess. It consists of five copper-plates with raised rims. Each plate measures 9 by 3 inches. The first and fifth plates are inscribed only on their inner sides, while the three middle ones bear writing on both sides. The preservation of the plates is tolerably good. They are strung on an elliptic ring, which is (1/2)" thick and 4(7/8)" by 3(1/2)" in diameter. The well-preserved circular seal, which is attached to the ring, measures 2(5/8)" in diameter. It bears the sun and the moon at the top, the legend śrītribhuvanāṁkuśa across the centre, and an expanded lotus-flower (side-view) at the bottom—all in relief on a counter-sunk surface. The document is a grant of the parama-māheśvara Narendra-mṛigarāja, alias Vijayāditya II., the son of Vishṇuvardhana IV. and grandson of Vijayāditya I. The name of the district (vishaya), to the inhabitants of which the king addresses his order, is lost. On the occasion of a lunar eclipse (chandra-grahaṇa-nimitte²) the king gave the village of Koṟṟapaṟṟu to twenty-four brāhmaṇas. Of these, six adhered to the Hiraṇyakeśi-sūtra and eighteen to the Āpastamba-sūtra. They belonged to the following gotṛas:—Agniveśya, Kauṇḍinya, Kauśika, Gautama, Parāśara, Bhāradvāja, Vatsa, Śāṇḍilya, Saṁkṛiti and Harita. According to the colophon of the grant, “the excellent prince Nṛipa-Rudra, who was the brother of Narendra-mṛigarāja and a descendant of the Haihaya-vaṁśa (!), (was) the executor of this charity.”³ [[genealogical table:]] PEDIGREE OF THE EASTERN CHALUKYA DYNASTY. [C1]Kīrtivarman (until Śaka 489). [C1]Satyāśraya Vallabha (from Śaka 532 until at least 556).⁴ [C2]1. Kubja Vishṇuvardhana I. Vishamasiddhi⁵ (18 years; cir. Śaka 526-27 to cir. 544-45). [C1]2. Jayasiṁha I. Vallabha (33 years; cir. Śaka 544-45 to cir. 577-78).⁶ [C2]3. Indra Bhaṭṭāraka.⁷ [C1]4. Vishṇuvardhana II. (9 years; cir. Śaka 577-78 to cir. 586-87.) [C1]5. Maṅgi-yuvarāja (25 years; cir. Śaka 586-87 to cir. 611-12). [C1]6. Jayasiṁha II. (13 years; cir. Śaka 611-12 to cir. 624-25.) [C2]7. Kokkili (6 months; cir. Śaka 625). [C3]8. Vishṇuvardhana III. (37 years; cir. Śaka 625 to cir. 662.) [C1]9. Vijayāditya I. Bhaṭṭāraka (18 years; cir. Śaka 662 to cir. 680). [C1]10. Vishṇuvardhana IV. (36 years; cir. Śaka 680 to cir. 716.) [C1]11. Vijayāditya II. Narendra-mṛigarāja (48 years; cir. Śaka 716 to cir. 764).⁸ [C1]12. Kali Vishṇuvardhana V. (1(1/2) years; cir. Śaka 764 to cir. 765-66.) [C1]13. Guṇaga, Guṇagāṅka or Guṇakenalla Vijayāditya III. (44 years; cir. Śaka 765-66 to cir. 809-10.) [C2]Yuvarāja Vikramāditya. [C3]Yuddhamalla. [C1]14. Chālukya-Bhīma I. Drohārjuna (30 years; cir. Śaka 809-10 to cir. 839-40.) [C1]15. Kollabhigaṇḍa, Kollabigaṇḍa or Kaliyarttyaṅka Vijayāditya IV. (6 months; cir. Śaka 840.) [C1]16. Amma I. Vishṇuvardhana VI. Rājamahendra (7 years; cir. Śaka 840 to cir. 847). [C1]17. Vijayāditya.⁹ [C1]18. Tāha, Tāla, Tāḍapa, Tālapa or Tāḻapa (1 month; cir. Śaka 847). [C1]19. Vikramāditya (11 months or 1 year; cir. Śaka 847 to cir. 848). [C2]20. Bhīma.¹⁰ [C1]21. Yuddhamalla (7 years; cir. Śaka 848 to cir. 855).¹¹ [C1]22. Chālukya-Bhīma II. Vishṇuvardhana VII. Gaṇḍamahendra, son of queen Meḻāmbā (12 years; cir. Śaka 855 to 867). [C1]23. Amma II. Vijayāditya V. son of queen Lokamahādevī, ascended the throne in Śaka 867¹² and reigned 25 years (to cir. Śaka 892). [C1]24. Dānārṇava or Dāna-nṛipa (3 years; cir. Śaka 892 to cir. 895). [C1]25. Aftor an interregnum of 27 years,¹³ Śaktivarman or Chālukyachandra reigned 12 years; circa Śaka 925 to circa 937. [C2]26. Vimalāditya married Kūndavā, daughter of Rājarāja of the Sūrya-vaṁśa and younger sister of Rājendra-Choḍa (7 years; cir. Śaka 937 to 944). [C1]27. Rājarāja I. Vishṇuvardhana VIII. married Ammaṅga-devī, daughter of Rājendra-Choḍa of the Sūrya-vaṁśa, ascended the throne in Śaka 944¹⁴ and reigned 41 years (to Śaka 985). [C2]28. Vijayāditya VI. received the kingdom of Veṅgī from his nephew Rājendra-Choḍa and reigned 15 years (Śaka 985 to 1000). [C1]Rājendra-Choḍa, alias Kulottuṅga-Choḍa-deva I, Kulottuṅga-deva or Rājanārāyaṇa, Choḍa king, married Madhurāntakī, daughter of Rājendradeva of the Sūrya-vaṁśa, and reigned 49 years (Śaka 985 to 1034). [C1]Vikrama-Choḍa (15 years; Śaka 1034 to 1049). [C2]29. Rājarāja II. (1 year; Śaka 1000 to 1001.) [C3]30. Vīra-Choḍa Vishṇuvardhana IX. ascended the throne in Śaka 1001; a grant¹⁵ is dated in the 21st year of his reign (Śaka 1022). [C4]Four other sons. [C1]Kulottuṅga-Choḍa-deva II. was reigning in Śaka 1056.¹⁶

Language: Sanskrit.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv01p0i0035.

Emmanuel Francis.

Summary: The original of the subjoined inscription belongs to the Government Central Museum, Madras. According to Mr. Sewell,¹ it “was found at the close of the year 1871 buried in the ground in a field in the village of Eḍeru near Ākiripalle in the Kistna District, 15 miles north-east of Bezvāḍa, a village belonging to the present Zamīndārī of Nūzivīḍu. The plates were presented to the Madras Museum by the then Zamīndār.” A rough transcript and paraphrase of the inscription were published by S. M. Naṭeśa Śāstrī.² As the inscription deserves to be published more carefully owing to its bearing on a part of the history of the Eastern Chalukyas, I now edit it from the original plates, the use of which I owe to the kindness of Dr. E. Thurston, Superintendent, Government Central Museum. The document is engraved on five copper-plates with raised rims, which are not less than (1/4) inch thick. Each plate measures 9(1/4) by 4(1/4) inches. The first and fifth plates are inscribed only on their inner sides, while the three middle ones bear writing on both sides. The characters are extremely elegant and must have been engraved by an accomplished calligraphist. The plates are strung on a slightly elliptic ring, which is (1/2) inch thick and measures about 5 inches in diameter. The well-cut circular seal, which is attached to the ring, rests on an expanded lotus-flower and measures 3(1/4) inches in diameter. It bears, at the top, a recumbent boar, which faces the right and is surmounted by the moon and the sun, two chāmaras, an elephant-goad and a symbol which I cannot make out; across the centre, the legend śrītribhuvanāṁkuśa; and at the bottom, an expanded lotus-flower (side-view),—all in relief, on a counter-sunk surface. Both the plates and the seal are in excellent preservation. The inscription opens with a maṅgala, and then notices in prose and in verse the ancestors of the Eastern Chalukya king Amma I. Of the kings from Kubja-Vishṇuvardhana to Vishṇuvardhana IV. nothing but the names and the length of reigns is mentioned. The next king was Vijayāditya II., who is called Narendra-mṛigarāja in other inscriptions. He fought 108 battles during 12 years with the armies of the Gaṅgas and Raṭṭas, built 108 temples of Śiva in commemoration of his victories and ruled over Veṅgī for 44 years (verses 2 to 4). As Mr. Fleet has pointed out,³ “the Gaṅgas here referred to were mahāmaṇḍaleśvaras, feudatories of the Rāshṭrakūṭas, whose inscriptions are found in the Beḷgaum and Dhārwāḍ Districts.” The Raṭṭas mentioned in the grant were the Rāshṭrakūṭas themselves. If we deduct the sum of the reigns of the Eastern Chalukya kings from Kali-Vishṇuvardhana to Chālukya-Bhīma II. from the date of the accession of Amma II.—Śaka 867⁴—the accession of Kali-Vishṇuvardhana and the death of his predecessor Vijayāditya II. would fall in Śaka 764. Most inscriptions assign to the latter a reign of 48 years, two inscriptions a reign of 40 years,⁵ and the subjoined inscription a reign of 44 years. Accordingly, his accession would fall in Śaka 716, 724 or 720. Hence the war between Vijayāditya II. and the Raṭṭas—as suggested by Mr. Fleet—may have taken place during the reigns of the two Rāshṭrakūṭa kings Govinda III. and Śarva Amoghavarsha, who ruled at least from Śaka 726⁶ to 737 and from 737⁷ till at least 800⁸ respectively. As, in a grant of Śaka 730,⁹ the lord of Veṅgī is described as the servant of Govinda III., and as in a grant of Śaka 789¹⁰ it is stated, that Amoghavarsha was worshipped by the lord of Veṅgī, it seems that each party claimed the victory over the other. The fact, that Vijayāditya II. built 108 temples of Śiva, is also alluded to in two other inscriptions, where it is said, that he founded 108 temples of Narendreśvara, i.e., temples of Śiva called after his surname Narendra.¹¹ Nothing of importance seems to have happened during the short reign of Kali-Vishṇuvardhana. His successor Vijayāditya III., who reigned from Śaka 765-66 to 80910, “having been challenged by the lord of the Raṭṭas, conquered the unequalled Gaṅgas, cut off the head of Maṅgi in battle, frightened the fire-brand Kṛishṇa and burnt his city completely” (verse 10.) The killing of Maṅgi and the burning of the city of Kṛishṇa is also reported in another inscription.¹² The Kṛishṇa, whom Vijayāditya III. defeated, is probably identical with the lord of the Raṭṭas, who challenged him, and with the Rāshṭrakūṭa king Kṛishṇa II., whose earliest known date is Śaka 825.¹³ After the death of Vijayāditya III., the Rāshṭrakūṭas, as noticed by Mr. Fleet, seem to have been victorious; for his nephew Chalukya-Bhīma I., alias Drohārjuna, who ruled from Śaka 809-10 to 839-40, had to reconquer “the country of Veṅgī, which had been overrun by the army of the Raṭṭa claimants” (line 28f.) The length of the reign of Vijayāditya IV., the successor of Chalukya-Bhīma I., is not mentioned in the subjoined inscription; according to other grants he ruled six months. There followed the king, who issued the grant, Amma I., alias Rājamahendra or Vishṇuvardhana VI. He, “having drawn his sword, which broke the dishonest hearts of his feudatory relatives, who had joined the party of his natural adversaries, won the affection of the subjects and of the army of his father (Vijayāditya IV.)” and of his grandfather (Chalukya-Bhīma I.)” (line 39 ff.) The natural adversaries of Amma I. were probably the Rāshṭrakūṭas under Prabhūtavarsha III., whose inscription is dated in Śaka 842.¹⁴ The grant proper, which takes up the remainder of the inscription, is an order, which Amma I. addressed to the inhabitants of the Kaṇḍeṟuvāḍi-vishaya, and by which he granted the village of Goṇṭūru¹⁵ together with twelve hamlets to Bhaṇḍanāditya, alias Kuntāditya, one of his military officers. The donee belonged to the Paṭṭavardhinīvaṁśa. His ancestor Kāḻakampa had been in the service of Kubja-Vishṇuvardhana, the first of the Eastern Chalukya kings, and had killed a certain Daddara in battle. Bhaṇḍanāditya himself had already served the donor’s father, who is here called Vijayāditya-Kaliyarttyaṅka. The second part of this name corresponds to the Kollabhigaṇḍa or Kollabigaṇḍa of other inscriptions. The grant closes with the enumeration of the four boundaries of the village granted and of the names of the twelve hamlets included in it, and with two of the customary imprecatory verses.

Language: Sanskrit.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv01p0i0036.

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 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: 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:

Language: Sanskrit.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv01p0i0003.

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: This inscription dated in the 13th year of Jaṭāvarman Sundara-Chōḷapāṇḍya registers the sale by the sabhā of Rājarāja-chaturvēdimaṅgalam to the temple of Rājēndraśōḻa-viṇṇagar-Paramasvāmigaḷ, which according to other inscriptions is known to be the temple built by the Chēra king Rājasiṁha in the name of his Chōḷa overlord.

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv14p1i0144.

Emmanuel Francis.

Summary: This record belongs to the reign of the Pāṇḍya king Varaguṇa-Mahārāja and is dated in the 4th year and 4635th day of his reign. The puḷḷi is marked in many consonants which fact proves its early date. The Sanskrit verse at the beginning states that a certain Kaḍambavēḷāṉ donated 15 kāśu and that from its interest a lamp was to be maintained in the temple of Śiva of Nūtanagrāma. The Tamil portion records that Maṟavaṉ Aṇukkappēraraiyaṉ alias Kaḍambaṉvēḷāṉ of Perumāttūr in Muttūṟṟu-kūṟṟam made a gift of 15 paḻaṅgāśu and a lamp stand for burning a perpetual lamp in the temple and another similar amount for the supply of garlands to the deity. Tirupputtūr (Nūtanagrāma) is said to be a brahmadēya in Koḻuvūr-kūṟṟam.

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv14p1i0015.

Emmanuel Francis.

Summary: These two records engraved in early Grantha and Vaṭṭeḻuttu characters belong to Māṟañjaḍaiyaṉ who is also called Parāntaka. They are important because the Kali year 3871 is also quoted for this king, thus furnishing a valuable chronological land mark for early Pāṇḍya history. The rock-cut temple of Narasiṁha was begun by Māṟaṉ-Kāri alias Muvēndamaggalappēraraiyaṉ, a vaidya of Karavandapura alias Kaḷakkuḍi and an Uttaramantrin (minister) of the Pāṇḍya king,¹ but as he died subsequently, the work was completed by his brother Māṟaṉ-Eyiṉaṉ alias Pāṇḍimaṅgala-Viśaiyaraiyaṉ who succeeded him in the office of minister, who added the mukhamaṇḍapa and had the consecration ceremony performed. As the person first mentioned had also the title Madhurakavi, it has been tentatively assumed that he had some connection with the Vaishṇava Āḻvār named Kāri Māṟaṉ alias Nammāḷvār, the author of the Tiruvāymoḻi. Karavandapuram has been identified with Ukkiraṉkōṭṭai in the Tirunelveli taluk of the district of the same name, in the inscriptions copied from which, the village is called Kaḷakkuḍi and Kaḷandai.²

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv14p1i0001-0002.

Emmanuel Francis.

Summary: This is a fragmentary inscription, the beginning and end being lost. The 6th regnal year of a Śrīvallabhadēva is mentioned in line 2. A gift of land in the village Durgābhagavatinallūr made probably by Kandāḍai Kāḷamēgha-Bhaṭṭa of the Āpastamba-sūtra seems to have been recorded originally. Palæographically the record may be assigned to the 12th century.

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv14p1i0211.

Emmanuel Francis.

Summary: This record does not contain the name of the king but purports to have been issued by the god himself, who is called Śārṅgin of Chakratīrtham; but it may be attributed to the time of Jaṭāvarmaṉ Śrīvallabha because a new channel with the name of Śrīvallabhappērāṟu is mentioned as having been dug to irrigate some lands. Further, the donee Śrī-Harushaṉ-Nārāyaṇa-Bhaṭṭa-Vājapēyayāji of Kīraṉūr mentioned here figures in another record of this king (No. 223 alove) with which this has to be connected.

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv14p1i0224.

Emmanuel Francis.

Summary: This record of Śrīvallabha dated in the year opposite to the 22nd year of his reign contains the date 22nd year and [5]40th day at the end. The king while seated on the throne named Kaliṅgattaraiyaṉ in his palace at Madurai issued this order to the mūlaparishad of Tiruttaṅgāl to the effect that this village which had originally been a dēvadāna-brahmadēya of Karunilakkuḍi-nāḍu and had subsequently been made taxpaying was to be restored to its original classification from the 23rd year of the king’s reign. The income accruing from the taxes was to be utilised for the expenses in the temple of god Paramasvāmin who was pleased to be stationed on the Tirumalai at the place. The order is signed by Araiyaṉ Śōmaṉ alias Mīṉavadaraiyaṉ of Koḻuvaṉūr in the eastern portion of the Miḻalai-kūṟṟam.

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv14p1i0257.

Emmanuel Francis.

Summary: This and the next-following seven inscriptions record grants to Jvarakhaṇḍeśvarasvāmin of Velūr, i.e., to the Vellore Temple, which is nowadays called Jalakaṇṭheśvara.¹ The name of the temple is spelt Jvarakaṇḍeśvara in five inscriptions, Jvarakaṇṭheśvara in two others and Jvarakaṇḍheśvara in one of them. The Sanskrit original of these various forms seems to have been Jvarakhaṇḍeśvara. Jvarakhaṇḍa, “the destroyer of fever,” would be a synonym of Jvarahara, which is applied to Śiva in the name of one of the Kāñchīpuram temples.² The inscriptions Nos. 43 to 46 are dated on the same day of the Akshaya year, which was current after the expiration of the Śaka year 1488, and during the reign of Sadāśivadeva-mahārāyar. They record grants which were made to the Vellore Temple at the request of Śiṉṉa-Bommu-nāyaka of Velūr by the mahāmaṇḍaleśvara Tirumalaiyadeva-mahārāja, also called Tirumalai-rājayaṉ, (the younger brother of) Rāmarāja, with the consent of Sadāśiva-deva-mahārāyar. The historical results obtained from these four inscriptions are:— 1. That Sadāśiva-deva of Vijayanagara was still alive in 1566-67 A.D., i.e., ten years after the latest grant mentioned in my second paper on the Karṇāṭa Dynasty.³ 2. That, after the death of his elder brother Rāma, Tirumala-rāja of Karṇāṭa⁴ continued to acknowledge the king of Vijayanagara as his sovereign and submitted to the title of mahāmaṇḍaleśvara. 3. The Śiṉṉa-Bommu-nāyaka of the four inscriptions is perhaps identical with “Bommi Reddi or Naidu,” to whom tradition assigns the foundation of the Vellore Temple.⁵ The Viḷāpāka grant of Veṅkaṭa I. of Karṇāṭa dated Śaka 1523 mentions a certain Liṅga-bhūpāla, son of Velūri-Bomma-nṛipati and grandson of Vīrappa-nāyaka- kshmāpa.⁶ Velūri-Bomma is evidently the same as Śiṉṉa-Bommu-nāyaka of Velūr. From the title “prince”, which the Viḷāpāka grant attributes to Bomma and to his father and son, it follows that his family were petty chiefs under the kings of Karṇāṭa, who were again nominally dependent on the kings of Vijayanagara. The inscription No. 43, as mentioned in Sewell’s Lists of Antiquities,⁷ records the gift of the village of Aṟappakkam, where it is still found.

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv01p0i0043.

Emmanuel Francis.

Summary: The object of the grant is “the village of Murukkeri-Śiṟṟeri within (the boundaries of) Arugūr,” i.e., of the modern Ariyūr.

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv01p0i0044.

Emmanuel Francis.

Summary: This bilingual inscription consists of a portion in Sanskrit and a portion in Tamil. The Sanskrit portion states that Teṉṉavaṉ-Pallavādhipa alias Māṟaṉ-Āditya born at Pōḻiyūr in Pōḻiyūr-nāḍu made a gift of 40 Kṛishṇa-kācha for burning a lamp in the temple of Śūlapāṇi at Śrīsthalī. The Tamil portion, dated the in the 4th+1st year and 593rd day of the reign of Māṟañjaḍaiyaṉ states that Māṟaṉ-Āchchaṉ of Pōḻiyūr in Pōḷiyūr-nāḍu gave a donation of 40 kaḻañju to the Sabhā of Maṇaṟkuḍi for a lamp to be burnt in the temple of Tirukkaṟṟaḷi-Bhaṭāra at Tirupputtūr, a brahmadēya in Mīkuṇḍāṟu in Koluvūr-kūṟṟam and another gift of kaḻañju to the vaṇṇār of the place. This chieftain Māṟaṉ-Āchchaṉ has figured in another record from Kuttalam in the Tirunelveli District.¹

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv14p1i0005.

Emmanuel Francis.

Summary: The object of the grant is the village of Arumbaritti.

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv01p0i0045.

Emmanuel Francis.

Summary: The object of the grant is the village of Śadupperi.

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv01p0i0046.

Emmanuel Francis.

Summary: This and the next-following two inscriptions are dated on the same day of the yuva year, which was current after the expiration of the Śaka year 1497, and during the reign of the mahāmaṇḍaleśvara Śrīraṅga-deva-mahārāyar. They record grants to the Vellore Temple, which were made at the request of Śiṉṉa-Bommu-nāyaka of Velūr by Kṛishṇappa-nāyaka Ayyaṉ, with the consent of Śrīraṅga-deva-mahārāyar. The Śrīraṅga-deva mentioned in Nos. 47 to 49 is Śrīraṅgarāya I. of Karṇāṭa, of whom we have copper-plate grants of Śaka 1497 and 1506¹. An inscription of his tributary Kṛishṇappa-nāyaka dated Śaka 1500 has been translated by Mr. Rice.² On Śiṉṉa-Bommu-nāyaka of Velūr, see the introduction of No. 43. The inscription No. 47 records the gift of the village of Śattuvāchcheri, where it is still found.

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv01p0i0047.

Emmanuel Francis.

Summary: The object of the grant is the village of Śeṇbaga-Perumāḷ-nallūr, i.e., the modern Śamaṅginellūr.

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv01p0i0048.

Emmanuel Francis.

Summary: This inscription of Māṟañjaḍaiyaṉ is dated in the 4th year opposite to the 6th, which apparently is a wrong citation for 4+6th year. The Sanskrit ślōka at the beginning states that Paṭṭā, the daughter of Māṟaṉ and the wife of Śaṅkara donated 10 dināra for a lamp to the god Śrīsthalīśa. The Tamil portion records the same fact in greater detail. The brāhmaṇa Mōśi Kaṇḍaṉ Śaṅkaraṉ is stated to be the son fo the kiḻār of Arukandūr and the amount of gift is specified as 10 kāśu. The endowment was left under the protection of Āyiratteḻunūṟṟuvar. What exactly is meant by this name is not clear.

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv14p1i0009.

Emmanuel Francis.

Summary: The object of the grant is the village of Perumugai (?), i.e., the modern Perumai.

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv01p0i0049.

Emmanuel Francis.

Summary:

Language: Sanskrit.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv01p0i0004.

Emmanuel Francis.

Summary:

Language: Sanskrit.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv01p0i0005.

Emmanuel Francis.

Summary: This inscription is dated in the tenth year of Ko-Māṟavarman¹ Tribhuvanachakravartin Vīra-Pāṇḍya-deva and records the building of a sluice at Vaigai-Tirumalai.

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv01p0i0069.

Emmanuel Francis.

Summary:

Language: Sanskrit.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv01p0i0006.

Emmanuel Francis.

Summary: This inscription is dated in the 12th year of Rājanārāyaṇa Śambuvarāja¹ and records the setting up of a Jaina image on Vaigai-Tirumalai, i.e., on the holy mountain of Vaigai.

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv01p0i0070.

Emmanuel Francis.

Summary: This inscription is much obliterated. It consists of a passage in Tamil prose, a Sanskrit verse in the Śārdūla metre, and another Tamil prose passage, and records some gifts made by Vyāmukta-śravaṇojjvala or (in Tamil) Viḍu-kādaṛagiya-Perumāḷ, alias Atigaimāṉ[i]¹ of the Chera race. The name of the capital of this prince seems to have been Takaṭā. He was the son of some Rājarāja and a descendant of a certain Yavanikā, king of Keraḷa, or (in Tamil) Eṛiṉi, king of Vañji.² The king repaired the images of a yaksha and a yakshī, which had been made by Yavanikā, placed them on the Tirumalai Hill, presented a gong and constructed a channel. The Tirumalai Hill is here called Arhasugiri (the excellent mountain of the Arha[t]) and (in Tamil) Eṇguṇaviṟai-Tirumalai (the holy mountain of the Arhat). According to the Sanskrit portion of the inscription, it belonged to the Tuṇḍīra-maṇḍala; this seems to be a Sanskritised form of the well-known Toṇḍai-maṇḍalam.³

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv01p0i0075.

Emmanuel Francis.

Summary: This inscription consists of a Sanskrit verse, which is a duplicate of that occurring in No. 75.

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv01p0i0076.

Emmanuel Francis.

Summary:

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv01p0i0077.

Emmanuel Francis.

Summary:

Language: Sanskrit.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv01p0i0007.

Emmanuel Francis.

Summary:

Language: Sanskrit.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv01p0i0008.

Emmanuel Francis.

Summary: This is a bilingual record in Sanskrit and Tamil, stating that Ambalavaṉ Paḻuvūr-Nakkaṉ of Kavuḷālam (Kolar) who was a nobleman of the king’s council and who had obtained the title Vikramaśōḻa-Mahārājaṉ after the surname of his over-lord, built the temple of Vijayamaṅgalattu-Mahādēva with stone at Periya-Śrīvānavaṉmahādēvi-chaturvēdimaṅgalam a brahmadēya on the nothern bank of the river and made an endowment of the village Neḍuvāyil with its surrounding hamlets for offerings, worship and all other requirements of the temple after purchasing it tax-free from the assembly of the village. In the Sanskrit portion with which the inscription begins, the donor is said to have been a member of the fourth caste and a personification of all the good qualities, with whose valour the king was greatly pleased and conferred on him the title ‘Vikrama-Chōḷa-Mahārāja’. The inscription has been assigned to king Uttama-Chōḷa M.E.R. for 1929 (Part II, para 29). The inscription from line 42 to 83 which is in continuation of the above is in smaller and also ornate style of writing and is faulty throughout. It purports to register an order issued in the 7th year of Rājarājadēva by the same donor (who is here called Rājarāja-Pallavaraiyaṉ) while he was camping at Śrī Vijayamaṅgalam, fixing in elaborate detail all the requirements in terms of paddy, for feeding 30 Śivayōgins and 20 Brāhmaṇas daily in the temple and for the maintenance of the several members of the temple staffs, which were to be met from the annual produce of the land granted.

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv19p0i0357.

Emmanuel Francis.

Summary:

Language: Sanskrit.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv01p0i0009.

Emmanuel Francis.

Summary: North wall of the first prākāra of the Pālvaṇṇanāthasvāmi temple. Chaḍaiyavarmaṉ Tribhº Kōnērin-maikoṇḍāṉ Abhirāma Varatuṅga-rāma Vīrapāṇḍya Śaka 1511: 1588 A.D. This epigraph commences with a Sanskrit verse invoking Śiva. The details of date viz., Śaka 1511, regnal year 2, Sarvadhāri, dakshiṇāyana, Dhanu-Ravi 6 Wednesday, ēkādaśi, Svāti-nakshatra corresponding to 1588 A.D., December 4. It records the grant of Vaṅgaikuḷam in Mallayampaṭṭu in Āriya-nāḍu as kuḍinīṅg-dēvadāṉa to Śeṇbagavaṉap-perumāḷ Irāmīchchuraṉ, who has to expend annually 20 paṇam to meet the expenses of the birth-day celebration of the king on the star of Pūsa falling in the month of Puraṭṭāśi. An order (ōlai) was issued to this effect by the vāśalttāṉigar to the kaṇakkar (accountant) and drafted in the name of Ādichaṇḍēśvaran.

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv25p0i0272.

Emmanuel Francis.

Summary: On the 30th April 1891, Professor Julien Vinson, of Paris, was good enough to send me a reprint¹ of his paper Spécimen de Paléographie Tamoule, which contains an analysis of, and extracts from, the subjoined copper-plate inscription. The original plates had been discovered in 1879 at Kaśākūḍi, 4 kilometres from Kāraikkāl (Karikal),² by M. Jules de la Fon, of Pondicherry. Professor Vinson’s paper, which is based on a tracing prepared by M. de la Fon, convinced me of the importance of the inscription and induced me to apply through Government to His Excellency the Governor of the French Settlements in India for a loan of the original plates. This request was most graciously and promptly complied with. After I had transcribed the plates and prepared impressions of them, they were returned to their present owner. The Kaśākūḍi copper-plates, eleven in number, are strung on a ring. On this is soldered the royal seal, with the figure of a bull which faces the left and is surmounted by a liṅga. The bull was the crest of the Pallavas,³ while their banner bore the figure of Śiva’s club (khaṭvāṅga).⁴ The Grantha and Tamil characters of the inscription resemble those of the Kūram plates (Vol. I, No. 151). The major portion of the inscription is in the Sanskrit language (lines 1 to 104). The particulars of the grant are repeated, with considerable additions, in the Tamil language (ll. 104 to 133). The concluding portion of the inscription is again in Sanskrit (ll. 133 to 138), with a short parenthetical note in Tamil (l. 137). The immediate object of the inscription is to record the grant of a village, made in the 22nd year of the reign (ll. 80 and 105) of the Pallava king Nandivarman (verses 27 and 30, and l. 79). As in other Pallava copper-plate inscriptions, the grant proper is preceded by a panegyrical account of the king’s ancestors, which adds a large number of new details to our knowledge of the Pallava history. After nine benedictory verses, the author names the following mythical ancestors of the Pallava dynasty:— Brahmā (v. 10). Aṅgiras (11). Bṛihaspati (12). Śaṁyu (13). Bharadvāja (14). Drōṇa (15). Aśvatthāman (16). Pallava (17). Aśōkavarman (19). This last king can scarcely be considered a historical person, but appears to be a modification of the ancient Maurya king Aśōka. Then follows a passage in prose, which informs us that, after this Aśōkavarman, there ruled a number of other Pallava kings, viz., [S]kandavarman, Kal[i]ndavarman, Kāṇagōpa, Vishṇugōpa, Vīrakū[r]cha, Vīrasiṁha, Siṁhavarman, Vishṇusiṁha and others (l. 48 f.). Some of these names actually occur in the inscriptions of that ancient branch of the Pallavas, whose grants are dated from Palakkada, Daśanapura and Kāñchīpura, viz., Skandavarman, Siṁhavarman, Vishṇugōpavarman,⁵ and Vīrakōrchavarman.⁶ The Amarāvatī pillar-inscription (Vol. I, No. 32) mentions two kings named Siṁhavarman. But the order in which these names are enumerated, is completely different in each of the three available sources for the history of the early Pallavas, viz., the Amarāvatī pillar, the early copper-inscriptions, and the prose introduction of the Kaśākūḍi plates. For this reason, and on account of the summary manner in which the early kings are referred to by the author of the Kaśākūḍi inscription, it is a mistake to derive a regular pedigree from the latter, as was done by Professor Vinson (l.c., p. 453); and it must be rather concluded that, at the time of Nandivarman, nothing was known of the predecessors of Siṁhavishṇu, but the names of some of them, and that the order of their succession, and their relation to each other and to the subsequent line of Siṁhavishṇu, were then entirely forgotten. With verse 20 we enter on historical ground. The list of kings from Siṁhavishṇu to the immediate predecessor of Nandivarman agrees with the Udayēndiram plates of Nandivarman Pallavamalla (No. 74). Siṁhavishṇu appears to have borne the surname Avanisiṁha, and is stated to have defeated the Malaya, Kaḷabhra, Mālava, Chōḷa, Pāṇḍya, Siṁhaḷa and Kēraḷa kings. His successor Mahēndravarman I. “annihilated his chief enemies at Puḷḷalūra” (v. 21). The ‘chief enemies’ were probably the Chalukyas, who, in their turn, considered the Pallavas their ‘natural enemies.’⁷ As Puḷḷalūr is the name of a village in the Conjeeveram tālluqa,⁸ it appears that the Chalukya army had made an inroad into the Pallava dominions, before it was repulsed by Mahēndravarman I. His son Narasiṁhavarman I. is reported to have conquered Laṅkā, i.e., Ceylon, and to have captured Vātāpi,⁹ the capital of the Western Chalukyas. The Kūram and Udayēndiram plates supply the name of the conquered Chalukya king, Pulakēśin or Vallabharāja, i.e., Pulikēśin II.¹⁰ The conquest of Ceylon to which the Kaśākūḍi plates refer, is confirmed from an unexpected source. From the 47th chapter of the Mahāvaṁsa¹¹ we learn that the Singhalese prince Māṇavamma lived at the court of king Narasīha of India and helped him to crush his enemy, king Vallabha. The grateful Narasīha supplied Māṇavamma twice with an army to invade Ceylon. The second attack was successful. Māṇavamma occupied Ceylon, over which he is supposed to have ruled from A.D. 691 to 726. As both the Pallava inscriptions and the Mahāvaṁsa mention the war with Vallabha and the conquest of Ceylon, the identity of Narasīha and Narasiṁhavarman I. can hardly be doubted. As, however, the latest date of Pulikēśin II. is A.D. 642,¹² the accession of Māṇavamma must have taken place about half a century before A.D. 691.¹³ No details are given about the reign of Narasiṁhavarman’s son Mahēndravarman II. The latter was succeeded by his son Paramēśvarapōtavarman I. who, as we know from the Kūram and Udayēndiram plates, defeated the Western Chalukya king Vikramāditya I. at Peruvaḷanallūr. The Kaśākūḍi plates do not contain any historical information about him, nor about his son Narasiṁhavarman II. and his grandson Paramēśvarapōtavarman II. According to the Udayēndiram plates, the next king, Nandivarman, was the son of Paramēśvaravarman II. The Kaśākūḍi plates contain an entirely different account of Nandivarman’s parentage. In line 72, he professes to be “engaged in ruling the kingdom of Paramēśvarapōtarāja;” and in verse 27, he is said to be ruling, at the time of the inscription, the kingdom of Paramēśvarapōtavarman II., i.e., to have succeeded or supplanted the latter on the throne, and to have been “chosen by the subjects.” This plebiscite may have taken place after the death of the legitimate king; or, more probably, Nandivarman may have been an usurper who ousted and destroyed him and his family. At any rate, he was a remote kinsman of his predecessor. For, he was the son of Hiraṇya (verses 9 and 30) by Rōhiṇī and belonged to the branch (varga) of Bhīma (verse 30). According to verse 28, this branch of Bhīma took its origin from Bhīmavarman, who was the younger brother of Siṁhavishṇu. The names of three princes who intervened between Bhīmavarman and Hiraṇya, are recorded in the same verse. The name Hiraṇyavarma-Mahārāja occurs several times in a much obliterated inscription of the Vaikuṇṭha-Perumāḷ temple at Kānchīpuram. At the beginning of this inscription, Paramēśvarappōttaraiyar of the Pallava-vaṁśa is mentioned as deceased (svargastha). It is therefore not improbable that the inscription recorded the accession of Hiraṇyavarman or of his son Nandivarman after the death of Paramēśvarapōtavarman II. The latter may have been the founder of the Vaikuṇṭha-Perumāḷ temple, which is called Paramēśvara-Vishṇugṛiha, i.e., ‘the Vishṇu temple of Paramēśvara,’ in another inscription of the Vaikuṇṭha-Perumāḷ temple.¹⁴ With the addition of the new branch, the list of the later Pallavas stands as follows:— Unnamed ancestor.[C1]1. Siṁhavishṇu. [C1]2. Mahēndravarman I. [C2]Bhīmavarman. [C1]3. Narasiṁhavarman I. [C2]Buddhavarman. [C1]4. Mahēndravarman II. [C2]Ādityavarman. [C1]5. Paramēśvarapōtavarman or Paramēśvaravarman I. [C2]Gōvindavarman. [C1]6. Narasiṁhavarman II. [C2]Hiraṇya. [C1]7. Paramēśvarapōtavarman or Paramēśvaravarman II. [C2]8. Nandivarman. Other forms of the name Nandivarman are Nandipōtarāja (l. 90) and simply Nandin (l. 88). The form Nandipōtavarman occurs in the Vakkalēri plates,¹⁵ which refer to the defeat of the Pallava king by the Western Chalukya king Vikramāditya II., and the form Nandippōttaraiyar in an inscription of his 18th year in the Ulagaḷanda-Perumāḷ temple at Kāñchīpuram.¹⁶ He bore the sovereign titles Mahārāja and Rājādhirāja-paramēśvara and the birudas Kshatriyamalla, Pallavamalla (l. 78), and Śrīdhara (verse 29). According to verse 30, he was a devotee of Vishṇu. At the request of his prime-minister (l. 89), Brahmaśrīrāja (l. 91) or Brahmayuvarāja (ll. 103 and 106), the king gave the village of Koḍukoḷḷi (ll. 99, 105 f.) to the Brāhmaṇa Jyēshṭhapāda-Sōmayājin (l. 93) or (in Tamil) Śēṭṭiṟeṅga-Sōmayājin (l. 108 f.), who belonged to the Bharadvāja (l. 94) or Bhāradvāja (l. 108) gōtra, followed the Chhandōgasūtra (ll. 94 and 108), and resided at Pūniya (l. 95) or Pūni (l. 108), a village in the Toṇḍāka-rāshṭra (l. 95). The village of Koḍukoḷḷi, on becoming a brahmadēya, received the new name Ēkadhīramaṅgalam (l. 100). It belonged to Ūṟṟukkāṭṭu-kōṭṭam (l. 105) or (in Sanskrit) Undivanakōshṭhaka (l. 98), a subdivision of Toṇḍāka-rāshṭra, and was bounded in the east and south by Pālaiyūr, in the west by Maṇaṟpākkam and Koḷḷipākkam, and in the north by Veḷimānallūr (ll. 98 f. and 111 ff.). Connected with the gift of the village was the right to dig channels from the Śēyāṟu or (in Sanskrit) Dūrasarit, the Veḥkā or Vēgavatī, and the tank of Tīraiyaṉ or Tīralaya (ll. 101 f. and 115 ff.). Of these geographical names, the following can be identified. Toṇḍāka-rāshṭra is,—like Toṇḍīra-maṇḍala, Tuṇḍīra-maṇḍala and Tuṇḍāka-vishaya,¹⁷—a Sanskritised form of the Tamil term Toṇḍai-maṇḍalam. One of the 24 ancient divisions (kōṭṭam) of the latter was Ūṟṟukkāṭṭu-kōṭṭam, which owed its name to Ūṟṟukkāḍu, a village in the present Conjeeveram tālluqa.¹⁸ This kōṭṭam was divided into four subdivisions (nāḍu), one of which was Pālaiyūr-nāḍu.¹⁹ The head-village of this subdivision, Pālaiyūr, appears to be identical with the village of Pālaiyūr, which formed the south-eastern boundary of the granted village, and perhaps with the modern Pālūr at the north-western extremity of the Chingleput tālluqa.²⁰ The western boundary of the granted village, Maṇaṟpākkam, would then be represented by the modern Mēlamaṇappākkam.²¹ For the granted village, Koḍukoḷḷi, itself and for the two remaining villages which formed its boundaries, no equivalents are found on the maps at my disposal. The village at which the donee resided, Pūni, may be the modern Pūṇḍi, which belongs to the Conjeeveram tālluqa,²² but is in close proximity of Pālūr and Mēlamaṇappākkam in the Chingleput tālluqa. The proposed identification of these three villages is made more probable by the reference, made in the Kaśākūḍi plates, to two rivers near which the granted village of Koḍukoḷḷi was situated. Of these, the Vēgavatī or Veḥkā passes Conjeeveram and falls into the Pālāṟu near Villivalam.²³ The Śēyāṟu forms the southern boundary of the modern Conjeeveram tālluqa and joins the Pālāṟu opposite Mēlamaṇappākkam, which I have identified with Maṇaṟpākkam, the western boundary of Koḍukoḷḷi. The executor (ājñapti) of the grant was Ghōraśarman (ll. 103 and 106), and the author of the Sanskrit portion, which, as in the Kūram plates (l. 89) and the Udayēndiram plates (ll. 101 and 105), is called a praśasti or eulogy, was a certain Trivikrama (verse 31). To the Sanskrit portion is affixed a Tamil endorsement (l. 104 f.), which directs the inhabitants of Ūṟṟukkāṭṭu-kōṭṭam to execute the order of the king. The subsequent Tamil passage (l. 105 ff.) records that, on receipt of the royal order, the representatives of Ūṟṟukkāṭṭu-kōṭṭam marked the boundaries of the granted village under the guidance of their headman, and formally assigned all rights to the donee. Another Tamil sentence (l. 132 f.) states that the grant was executed in the presence of the local authorities (?), the ministers and the secretaries. Then follow, in Sanskrit, three imprecatory verses (l. 133 ff.) and the statement that the document was written by His Majesty’s great treasurer (l. 136). The inscription ends with a docket in Tamil (l. 137) and a few auspicious Sanskrit words.

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv02p0i0073.

Emmanuel Francis.

Summary: This inscription has been already published by the Rev. T.Foulkes in the Indian Antiquary (Vol. VIII, p. 273 ff.) and in the Manual of the Salem District (Vol. II, p. 355 ff.). The original plates, together with the originals of four other copper-plate inscriptions¹ which were also edited by Mr. Foulkes, are preserved at Udayēndiram,² a village at the southwestern extremity of the Guḍiyātam tālluqa of the North Arcot district, and were kindly borrowed for me from their present owner by Mr. F.A.Nicholson, I.C.S., Acting Collector of North Arcot. The present whereabouts of two other copper-plate inscriptions from Udayēndiram,³ of which Mr. Foulkes obtained transcripts in the Telugu character, I was unable to ascertain. According to Mr. Foulkes, these two inscriptions formed part of a find of “five, or, by another account, seven sets of copper-plate inscriptions,” which was made in 1850 in a subterranean chamber in the Brāhmaṇa street at Udayēndiram. Mr. Foulkes then believed that the remaining three or five sets of the find were lost. As, however, Mr. Foulkes’ other grants (I, II, III, IV and V) are now preserved at Udayēndiram and are five in number, I think that they must be identical with the apparently missing five of the seven sets discovered at Udayēndiram in 1850. The copper-plates which bear the subjoined inscription, are five in number. When they reached my hands, they were strung on a ring, which is cut and bears a circular seal. This contains, in high relief, on a counter-sunk surface, a recumbent bull, which faces the proper right and is placed on a pedestal between two lamps. Over the bull is a seated figure on a pedestal, and between two symbols which I cannot make out. The diameter of the seal is 3(1/4) inches, and that of the ring 4(1/2) to 4(7/8) inches. The ring is about (3/8) inch thick. A comparison of this description of the ring and seal with that given by Mr. Foulkes in the first paragraph of his edition of the plates, suggests that, when he examined the plates, they were accompanied by a different ring and seal. Besides, the seal which is now attached to the plates, does not resemble the seals of other Pallava grants, but is closely allied to the seal of the Udayēndiram plates of the Bāṇa king Vikramāditya II. (Mr. Foulkes’ No. V) and of the Gaṅga-Bāṇa king Pṛithivīpati II. Hastimalla (No. 76 below).⁴ I therefore believe that it may have originally belonged to one of the two Udayēndiram grants of the Bāṇa dynasty, which are now missing (Mr. Foulkes’ grants B and C), and that the original seal-ring of the Pallava plates may have been attached by mistake to one of these two grants and lost along with the latter. The inscription consists of two distinct portions,—a grant of the Pallava king Nandivarman Pallavamalla in the Sanskrit language and the Grantha character (ll. 1 to 105), and a short inscription of the time of the Chōḷa king Madirai-koṇḍa Kō-Parakēsarivarman in the Tamil language and character (ll. 105 to 109), which, however, looks as if it had been written by the same hand as the first or Pallava part of the inscription. Further, the Grantha and Tamil alphabet of both portions of the inscription is considerably more modern than that of other Pallava grants, and even than that of two other copper-plate inscriptions of Madirai-koṇḍa Kō-Parakēsarivarman.⁵ Consequently, the plates are either a forgery, or they are a copy, made at a later date, of two inscriptions, one of Nandivarman Pallavamalla, and one Madirai-koṇḍa Kō-Parakēsarivarman, the originals of which are not within our reach. The Sanskrit portion of the inscription records that, in the twenty-first year of his reign (l. 38), the Pallava king Nandivarman (v. 4, ll. 36 f. and 37 f.), surnamed Pallavamalla (ll. 36, 46 and 47), granted a village to one hundred and eight Brāhmaṇas (l. 64 f.). This grant was made at the request of one of his military officers or vassals, named Udayachandra (v. 1 and l. 61), who belonged to the race of Pūchān (v. 2, l. 45 f. and v. 7), that had been in the hereditary service of the Pallava race, and who resided at the city of Vilvala (v. 2 and l. 44) on the river Vēgavatī (l. 41). This river passes Conjeeveram, and falls into the Pālāṟu near the village of Villivalam,⁶ which accordingly must be the Tamil original of Vilvala, the Sanskrit name of the capital of Udayachandra. The three opening verses refer to the god Sadāśiva, the chief Udayachandra, and the race of the Pallavas, respectively. Then follows, in prose, a genealogy of the reigning Pallava king, the mythical portion of which (l. 8 ff.) contains the following names:— Brahmā. Aṅgiras. Bṛihaspati. Śaṁyu. Bharadvāja. Drōṇa. Aśvatthāman. Pallava. The list of the historical descendants of Pallava from Siṁhavishṇu to Paramēśvaravarman II. (l. 11 ff.) need not be repeated here, because it agrees with the list in the Kaśākūḍi plates (p. 344), and because the battles which Narasiṁhavarman I. and Paramēśvaravarman I. are reported to have won,⁷ were noticed in the introduction to the Kūram plates (Vol. I, p. 145). A long prose passage (l. 19 ff.) opens with the words: “The son of this Paramēśvaravarman (II.) (was);” is interrupted by verses 4 to 6, which refer to the Pallava king Nandivarman; and appears to be taken up again by the words: “His son was Nandivarman Pallavamalla” (l. 36 f.). Mr. Foulkes concludes from this, that there were two successive Pallava kings of the name Nandivarman, the second of whom was the son of the first and bore the distinctive surname Pallavamalla.⁸ I do not think it probable that verses 4 to 6 are to be considered as forming one sentence with the first prose passage (l. 19 ff.), but would prefer to treat these verses as a parenthesis, and the second prose passage (l. 36 f.) as the end of the same sentence which begins with the first prose passage. In this way we obtain only one Pallava king named Nandivarman, who bore the surname Pallavamalla and was the son of Paramēśvaravarman II. This statement is at variance with the Kaśākūḍi plates, according to which Nandivarman Pallavamalla was not the son of his predecessor, but belonged to an entirely different branch of the Pallavas. Here is another point which might induce us to stamp the Udayēndiram plates as a forgery. For, it is difficult to understand how one and the same king could call himself the son of his predecessor in an inscription of his 21st year, and the son of somebody else in an inscription of his 22nd year. Two explanations might, however, be attempted. Nandivarman may have thought it political to give himself out for the adopted son of his predecessor; or it may be assumed that, through mere carelessness, the scribe who drafted the inscription, used the word putra, ‘son’ (ll. 19 and 37), while he wanted to represent Nandivarman only as a successor, and not as the son, of Paramēśvaravarman II. The most interesting portion of the inscription is the account of the services which Udayachandra rendered to his royal master. When Pallavamalla was besieged in Nandipura by the Dramiḷa princes, Udayachandra came to his rescue and killed with his own hand the Pallava king Chitramāya and others (l. 46 ff.). The name Chitramāya sounds more like a biruda than a real name. Thus the ancient Pallava king Narasiṁha had the biruda Amēyamāya,⁹ and Rājasiṁha that of Māyāchāra.¹⁰ It is not improbable that the Dramiḷa princes whose leader was Chitramāya, were the relations and followers of Nandivarman’s predecessor Paramēśvaravarman II. and that they had to be overcome by force, before Nandivarman could establish himself on the throne. Further, Udayachandra is said to have bestowed the kingdom many times on Nandivarman by his victories at Nimba[vana], Chūtavana, Śaṁkaragrāma, Nellūr, Nelvēli, Śūṟāvaṛundūr, etc. (l. 48 ff.). Of these localities, Nellūr is the head-quarter station of the present Nellore district. Another of them, Nelvēli, is mentioned a second time immediately after, as the place near which Udayachandra killed the Śabara king Udayana (l. 52). The Śabaras are generally identified with the modern Sauras, a hill-tribe in the Gañjām and Vizagapatam districts. As, however, the different names of savage tribes are often treated as synonyms by Sanskrit writers, and as the Tamil name Nelvēli cannot possibly be located in the Telugu districts, it may be that the author of the inscription is referring to one of the hill-tribes of the Tamil country, and that Nelvēli is meant for the modern Tinnevelly.¹¹ An additional argument in favour of this view is that, immediately after the description of the war with the Śabaras, the author refers to Udayachandra’s achievements “in the Northern region also.” He there pursued and defeated the Nishāda chief Pṛithivivyāghra, who was performing an Aśvamēdha, and drove him out of the district of Vishṇurāja, which he subjected to the Pallava king (l. 55 ff.). Nishāda is, like Śabara, one of the words by which Sanskrit writers designate savage tribes. The district of Vishṇurāja, which was situated to the north of the Pallava country, can be identified with certainty. As Nandivarman was a contemporary of the Western Chalukya king Vikramāditya II. who reigned from A.D. 733-34 to 746-47,¹² he was also a contemporary of the Eastern Chalukya king Vishṇuvardhana III. whose reign is placed by Dr. Fleet between A.D. 709 and 746.¹³ He is evidently the Vishṇurāja of the Udayēndiram plates,¹⁴ and his district (vishaya) is the country of Vēṅgī, over which the Eastern Chalukyas ruled. The last two items in the list of Udayachandra’s deeds are, that he destroyed the fort of Kāḷidurga,¹⁵ and that he defeated the Pāṇḍya army at the village of Maṇṇaikuḍi (l. 59 ff.). The grant which was made by Nandivarman Pallavamalla at the request of Udayachandra, consisted of the village of Kumāramaṅgala-Veḷḷaṭṭūr, which belonged to the district called Paśchimāśrayanadī-vishaya, and of two water-levers (jala-yantra) in the neighbouring village of Koṟṟagrāma, which appear to have been added in order to supply the former village with means of irrigation. As in the case of other grants, the original name of the village was changed into Udayachandramaṅgalam in commemoration of Udayachandra, at whose instance the donation was made (l. 62 ff.). The description of the boundaries of Udayachandramaṅgalam is given in great detail (l. 65 ff.). Among the boundaries we find, in the east, a small river; in the south, the temple of Koṟṟagrāma, the same village, a portion of which had been included in the granted village; in the north, the village of Kāñchidvāra, which, in its Tamil form Kāñchivāyil, is referred to in line 107 of the present inscription, and in another copper-plate grant from Udayēndiram;¹⁶ and in the north-east, the river Kshīranadī, the Tamil name of which is Pālāṟu. As the modern village of Udayēndiram is situated on the Pālāṟu river; as the original of the present inscription is preserved, and was most probably discovered, at Udayēndiram; and as the Tamil name Udayēndiram bears a close resemblance to the Sanskrit name Udayachandramaṅgalam, and still more so to the forms Udayēnduchaturvēdimaṅgalam and Udayēndumaṅgalam, which occur in two other Udayēndiram grants,¹⁷—there is no doubt that Mr. Le Fanu is correct in identifying the granted village of Udayachandramaṅgalam with the modern Udayēndiram.¹⁸ This village is now situated on the northern bank of the Pālāṟu, while Udayachandramaṅgalam is said to have been bounded by the Kshīranadī on the north-east, and by an unnamed small river on the east. It must be therefore assumed that either, as Mr. Le Fanu suggests, the Pālāṟu has changed its bed, or that the name Udayēndiram has travelled across the river in the course of the past eleven centuries. Paśchim-āśrayanadī-vishaya, the name of the district to which the granted village belonged, is a literal Sanskrit translation of the Tamil territorial term Mēl-Aḍaiyāṟu-nāḍu, which, according to another Udayēndiram grant (No. 76 below), was a subdivision of the district of Paḍuvūr-kōṭṭam. The remainder of the prose portion enumerates the Brāhmaṇa donees (l. 75 ff.), who, according to line 64, were one hundred and eight in number. The actual number of the donees is, however, sixty-three, and that of the shares one hundred and thirty-three. This discrepancy is a third point which suggests that the inscription may be a forgery. Of the two concluding verses, the first (v. 7) refers to the race of Pūchān, and the second (v. 8) informs us that the inscription,—which, like the Kūram and Kaśākūḍi inscriptions,¹⁹ is styled a eulogy (praśasti, ll. 101 and 105),—was composed by the poet Paramēśvara, who also received one of the shares of the granted village (l. 101 f.). The Tamil endorsement (l. 105 ff.) is dated in the 26th year of the reign of Madiraikoṇḍa Kō-Parakēsarivarman, i.e., of the Chōḷa king Parāntaka I.,²⁰ and records that the villagers of Udayachandramaṅgalam agreed with those of the neighbouring village of Kāñchivāyil,²¹ which was also called Igaṉmaṟaimaṅgalam, to form one village of the two. Another copy of the Tamil endorsement has been added on the first, originally blank side of the first plate of another Udayēndiram grant.²²

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv02p0i0074.

Emmanuel Francis.

Summary: The subjoined inscription was first made known by the Rev. T.Foulkes in the Manual of the Salem District, Vol. II, p. 369 ff. It is engraved on one of the five sets of copper-plates, which appear to have been discovered at Udayēndiram in A.D. 1850 and are now in the possession of the Dharmakartā of the Saundararāja-Perumāḷ temple at Udayēndiram.¹ I owe the opportunity of using the original plates to the courtesy of Mr. F.A.Nicholson, I.C.S. The copper-plates are seven in number. They measure about 8(3/4) to 8(7/8) by 3(1/4) inches. The edges of each plate are raised into rims for the protection of the writing, which is in very good preservation. The plates are strung on a copper ring, which had been already cut when Mr. Foulkes examined the plates. The ring is about (1/2) inch thick and measures about 5(1/4) inches in diameter. Its ends are soldered into the lower portion of a flower, which bears on its expanded petals a circular seal of about 2(1/8) inches in diameter. This seal, which I have figured in the Epigraphia Indica (Vol. III, p. 104, No. 4 of the Plate), bears, in relief, a bull couchant which faces the proper right and is flanked by two ornamented lampstands. Above the bull are an indistinct figure (perhaps a squatting male person) and a crescent, and above these a parasol between two chaurīs. Below the bull is the Grantha legend Prabhumēru. From the Udayēndiram plates of the Bāṇa king Vikramāditya II.² we learn that his great-grandfather had the name or surname Prabhumēru. The occurrence of this name on the seal of the subjoined grant suggests that the Gaṅga king Pṛithivīpati II. adopted a Bāṇa biruda and placed it on his seal when the Bāṇa kingdom was bestowed on him by the Chōḷa king Parāntaka I. As, however, the seal-ring had been already cut when Mr. Foulkes examined the plates, the possibility remains that, as in the case of the inscription No. 74,³ the present seal may have originally belonged to another set of plates, perhaps to those of Vikramāditya II.⁴ The first five plates bear 28 Sanskrit verses in the Grantha alphabet. The alphabet and language of the two last plates (and of a portion of the last line of plate Vb) is Tamil. A few Tamil letters are used in the middle of the Sanskrit portion, viz., ḻi of Vaimbalguṛi in line 42, ṟam of Śrīpuṟambiya in line 45, and ṟi of Paṟivi in line 62. A few words in Sanskrit prose and Grantha characters occur at the beginning of plate I and at the end of plate VII (svasti śri, l. 1, and ōn namō Nārāyaṇāya, l. 101). The Sanskrit portion opens with invocations of Vishṇu and Śiva (verses 1 and 2). The next few verses (3 to 11) contain a genealogy of the Chōḷa king Parāntaka I. Then follows a genealogy of the Gaṅga-Bāṇa king Pṛithivīpati II. surnamed Hastimalla (vv. 12 to 23), and the information that, with the permission of his sovereign Parakēsarin or Parāntaka I., he granted the village of Kaḍaikkōṭṭūr to the village of Udayēnduchaturvēdimaṅgalam (vv. 24 to 26). Excluded from the grant was certain land which belonged to the Digambara Jainas (v. 27 f. and l. 97 f.). The Tamil portion contains a minute description of the boundaries of Kaḍaikkōṭṭūr and adds that the grant was made by Śembiyaṉ-Māvalivāṇarāya (i.e., the Gaṅga-Bāṇa king Pṛithivīpati II.) in the 15th year of the reign of Madirai-koṇḍa Kō-Parakēsarivarman (i.e., the Chōḷa king Parāntaka I.), and that the granted village was clubbed together with Udyaśandiramaṅgalam into one village, called Vīranārāyaṇachchēri in commemoration of Parāntaka’s surname Vīranārāyaṇa. The Chōḷa genealogy (vv. 3 to 11) may be subdivided into three portions, viz., mythical ancestors, ancient Chōḷa kings, and direct predecessors of Parāntaka I. The mythical ancestors (v. 3) are Brahmā, Marīchi, Kāśyapa, the Sun, Rudrajit, Chandrajit and Śibi. The four first of these are named in the same order in the Udayēndiram plates of Vīra-Chōḷa⁵ and in the Kaliṅgattu-Paraṇi;⁶ in the Vikkirama-Śōṛaṉ-Ulā,⁷ Marīchi is placed after Kāśyapa. Śibi is mentioned by name in the large Leyden grant (l. 13) and alluded to in the Kaliṅgattu-Paraṇi (viii. 13) and in the Vikkirama-Śōṛaṉ-Ulā (ll. 20 to 22). The ancient Chōḷa kings to whom the subjoined inscription refers (v. 4), are Kōkkiḷḷi, Chōḷa, Karikāla and Kōchchaṅkaṇ.⁸ The Leyden grant mentions the same persons in different order, viz., Chōḷa (l. 17), Karikāla (l. 24), Kōchchaṅkaṇṇān⁹ (l. 25) and Kōkkiḷḷi (l. 26). The Kaliṅgattu-Paraṇi alludes first to Kōkkiḷḷi as having wedded a Nāga princess (viii. 18), then to Kōchcheṅgaṇ as contemporary of the poet Poygai (ibid.), and last to Karikāla as having built embankments along the Kāvērī river (viii. 20), while the Vikkirama-Śōṛaṉ-Ulā alludes first to Kōkkiḷḷi (l. 19 f.), then to Karikāla (l. 26), and last to Kōchcheṅgaṇ (l. 27 f.). It will be observed that each of the four documents which record the names and achievements of these ancient Chōḷa kings, enumerates them in different order. One of the four kings, Kōkkiḷḷi, can hardly be considered a historical person, as he is credited with having entered a subterraneous cave and there to have contracted marriage with a serpent princess,¹⁰ and as the Vikkirama-Śōṛaṉ-Ulā places him before the two mythical kings Śibi and Kavēra; and the king Chōḷa of the Udayēndiram plates and of the Leyden grant is nothing more than a personification of the Chōḷa dynasty,—just as Pallava, the supposed son of the hero Aśvatthāman and founder of the Pallava race.¹¹ The two remaining kings, Kōchcheṅgaṇ and Karikāla, are the heroes of two Tamil poems, the Kaḷavaṛi by Poygaiyār and the Paṭṭinappālai by Rudraṅgaṇṇaṉār. These two poems must be considerably more ancient than the Kaliṅgattu-Paraṇi, which belongs to the time of Kulōttuṅga I. (A.D. 1063 to 1112), because the author of this poem (viii. 18 and 21) believed them to be actually composed before the time of Parāntaka I. and during the very reigns of Kōchcheṅgaṇ and Karikāla. While the Kaliṅgattu-Paraṇi places Kōchcheṅgaṇ before Karikāla, who is represented as having inscribed on Mount Mēru the history of his predecessors, and among them of Kōchcheṅgaṇ (viii. 19), the Leyden grant calls Kōchcheṅgaṇ a descendant of Karikāla, and the Vikkirama-Śōṛaṉ-Ulā refers to the two kings in the same order. The Leyden grant even represents the mythical king Kōkkiḷḷi as a descendant of Kōchcheṅgaṇ. A comparison of these conflicting statements shows that, at the time of the composition of the three documents referred to, no tradition remained regarding the order in which Kōchcheṅgaṇ and Karikāla succeeded each other. Probably their names were only known from ancient Tamil panegyrics of the same type as the Kaḷavaṛi and the Paṭṭiṉappālai. It would be a mistake to treat them as actual ancestors of that Chōḷa dynasty whose epigraphical records have come down to us. They must rather be considered as two representatives of extinct dynasties of the Chōḷa country, whose names had survived in Tamil literature either by chance or on account of their specially marked achievements. To Karikāla the Leyden grant (l. 24 f.) attributes the building of embankments along the Kāvērī river. The same act is alluded to in the Kaliṅgattu-Paraṇi and the Vikkirama-Śōṛaṉ-Ulā. The Kaliṅgattu-Paraṇi (viii. 21) adds that he paid 1,600,000 gold pieces to the author of the Paṭṭiṉappālai. According to the Porunarāṟṟuppaḍai, a poem by Muḍattāmakkaṇṇiyār,¹² the name of the king’s father was Iḷañjēṭcheṉṉi. The king himself is there called Karigāl, i.e., ‘Black-leg’ or ‘Elephant-leg,’¹³ while the Sanskritised form of his name, Karikāla, would mean ‘the death to elephants.’ He is said to have defeated the Chēra and Pāṇḍya kings in a battle fought at Veṇṇil.¹⁴ According to the Śilappadigāram,¹⁵ his capital was Kāvirippūmbaṭṭiṉam.¹⁶ In one of his interesting contributions to the history of ancient Tamil literature,¹⁷ the Honourable P.Coomaraswamy allots Karikāla to the first century A.D. This opinion is based on the fact that the commentaries on the Śilappadigāram represent Karikāla as the maternal grandfather of the Chēra king Śeṅguṭṭuvaṉ, a contemporary of Gajabāhu of Ceylon. Mr. Coomaraswamy identifies the latter with Gajabāhu I., who, according to the Mahāvaṁsa, reigned from A.D. 113 to 135. With due respect to Mr. Coomaraswamy’s sagacity, I am not prepared to accept this view, unless the identity of the two Gajabāhus is not only supported by the mere identity of the name, but proved by internal reasons, and until the chronology of the earlier history of Ceylon has been subjected to a critical examination. The last of the four ancient Chōḷa kings to whom the subjoined inscription refers, is Kōchcheṅgaṇ, i.e., ‘king Red-eye.’ Poygaiyār’s poem Kaḷavaṛi, which has been translated into English by Mr. Kanakasabhai Pillai,¹⁸ describes the battle of Kaṛumalam, in which Śeṅgaṇ defeated and captured a Chēra king. The Kaliṅgattu-Paraṇi and the Vikkirama-Śōṛaṉ-Ulā state that the prisoner was set at liberty by the king, after the Kaḷavaṛi had been recited in the presence of the latter. The Leyden grant (l. 26) calls him “a bee at the lotus feet of Śaṁbhu (Śiva).”¹⁹ By this it alludes to the fact that Śeṅgaṇ was considered as one of the sixty-three devotees of Śiva.²⁰ The Periyapurāṇam calls him the son of the Chōḷa king Śubhadēva by Kamalavatī, and attributes to him the foundation of the Jambukēśvara temple.²¹ His name is mentioned by two of the authors of the Dēvāram: Sundaramūrti invokes him in the Tiruttoṇḍattogai,²² and refers to a temple which Kōchcheṅgaṇāṉ had built at Naṉṉilam;²³ and Tiruñāṉaśambandar mentions two other temples which the Chōḷa king Śeyyagaṇ²⁴ had built at Ambar²⁵ and at Vaigal.²⁶ The last two references prove that Śeṅgaṇ must have lived before the 7th century, to which, as shown by Mr. Venkayya,²⁷ Tiruñāṉaśambandar belongs. Finally, Mr. Venkayya²⁸ has found that the Nālāyiraprabandham speaks of a visit of the Chōḷa king Kōchcheṅgaṇāṉ to the Vishṇu temple at Tirunaṟaiyūr.²⁹ Verses 4 and 5 of the Udayēndiram plates and lines 28 to 31 of the large Leyden grant mention the names of the grandfather and father of Parāntaka I., Vijayālaya and Āditya I. Both kings are described in general terms, and no special deeds or events are noticed in connection with them. It may be concluded from this that they were insignificant princes, and that Parāntaka I. was the actual founder of the Chōḷa power. The king during whose reign the present grant was issued, bore various names. The Leyden grant (ll. 32 and 40) calls him Parāntaka. The same name occurs in verses 21 and 25 of the Udayēndiram plates. He was also called Vīranārāyaṇa, a name which occurs in verse 6, and which is presupposed by Vīranārāyaṇachchēri, as the granted village was termed after the name of “His Majesty” (l. 73 f.). Another name of his was Parakēsarin (v. 24), which forms part of his Tamil designation Madirai-koṇḍa Kō-Parakēsarivarman (l. 71), i.e., ‘king Parakēsarivarman who took Madirai (Madhurā).’ The conquest of Madhurā and the defeat of its ruler, the Pāṇḍya king Rājasiṁha, is referred to in verses 9 and 11. Parāntaka I. is also reported to have repulsed an army of the king of Laṅkā (Ceylon) and to have earned by this feat the surname Saṁgrāmarāghava (v. 10). Hence he calls himself ‘Kō-Parakēsarivarman who took Madirai (i.e., Madhurā) and Īṛam (i.e., Ceylon)’ in some of his inscriptions.³⁰ He defeated, among others, the Vaidumba king,³¹ “uprooted by force two lords of the Bāṇa kings” (v. 9), and conferred the dignity of “lord of the Bāṇas” on the Gaṅga king Pṛithivīpati II. (v. 21). His queen was the daughter of a king of Kēraḷa (v. 8). The Leyden grant (l. 35 f.) reports that “(this) banner of the race of the Sun covered the temple of Śiva at Vyāghrāgrahāra with pure gold, brought from all regions, subdued by the power of his own arm.” As stated before,³² this verse refers to the gilding of the Kanakasabhā or ‘Golden Hall’ at Chidambaram. Mr. P. Sundaram Pillai has pointed out that the expression ‘Golden Hall’ (Poṉṉambalam) occurs already in the Dēvāram of Appar (alias Tirunāvukkaraiyar), the elder contemporary of Tiruñāṉaśambandar.³³ Consequently, it seems that Parāntaka I. did not gild the Chidambaram temple for the first time, but that he only re-gilded it. Mr. Sundaram adds that “Umāpati Śivāchārya, to whose statements we are bound to accord some consideration, ascribes, in the 14th century, the building of the Golden Hall and the town (Chidambaram) itself to a certain Hiraṇyavarman of immemorial antiquity.” Though the name Hiraṇyavarman actually occurs among the Pallava kings of Kāñchī,³⁴ it looks as if his alleged connection with the Golden Hall were only due to the circumstance that the word hiraṇya, ‘gold,’ happens to be a portion of his name. The gilding, or rather re-gilding, of the Chidambaram temple by Parāntaka I. is alluded to in the Vikkirama-Śōṛaṉ-Ulā (ll. 30 to 32). The Kaliṅgattu-Paraṇi (viii. 23) mentions his conquest of Ceylon and Madhurā. The same two conquests and the gilding of the Chidambaram temple are referred to in a hymn by Gaṇḍarāditya, the second son of Parāntaka I.³⁵ According to this hymn, the capital of Parāntaka I. was Kōṛi,³⁶ i.e., Uṟaiyūr, now a suburb of Trichinopoly.³⁷ The present inscription is dated in the 15th year of his reign (l. 71 f.). A list of other inscriptions of his was given on page 374 above. The genealogy of the Chōḷa king Parāntaka I. is followed by an account of the ancestors of his feudatory Pṛithivīpati II. surnamed Hastimalla (vv. 12 to 23). This passage opens with a verse (12) glorifying the Gaṅga family, which is said to have had for its ancestor the sage Kaṇva of the race of Kāśyapa³⁸ and to have “obtained increase through the might of Siṁhanandin.”³⁹ As in the copper-plate grants of the Western Gaṅgas, the first king of the Gaṅga dynasty is stated to have been Koṅkaṇi, who resided at Kuvaḷālapura, the modern Kōlār,⁴⁰ “who was anointed to the conquest of the Bāṇa country,”⁴¹ and who, in his youth, accomplished the feat of splitting in two a huge stone pillar with a single stroke of his sword.⁴² The device on his banner is said to have been a swan (sitapiñchha, v. 14). To the period between this mythical ancestor and the great-grandfather of Pṛithivīpati II. the inscription (v. 15) allots the reigns of Vishṇugōpa, Hari, Mādhava, Durvinīta, Bhūvikrama, and “other kings” of Koṅkaṇi’s lineage. The remainder of the genealogical portion of the inscription supplies the following pedigree of the Gaṅga kings: Śivamāra. Pṛithivīpati I. surnamed Aparājita. Mārasiṁha. Pṛithivīpati II. surnamed Hastimalla. Pṛithivīpati I. fought a battle at Vaimbalguṛi (v. 17) and lost his life in a battle with the Pāṇḍya king Varaguṇa at Śrīpuṟambiya (v. 18). Śrīpuṟambiya has to be identified with the village of Tiruppirambiyam near Kumbhakōṇam.⁴³ Mr. Venkayya has shown that this place is mentioned in the Dēvāram of Tiruñāṉaśambandar and Sundaramūrti, and that king Varaguṇa-Pāṇḍya is referred to in the Tiruviḷaiyāḍalpurāṇam.⁴⁴ Pṛithivīpati II. was a dependent of Parāntaka I. and received from him the dignity of ‘lord of the Bāṇas’ (v. 21), who had been conquered by the Chōḷa king (v. 9). He defeated the Hill-chiefs (Girīndra)⁴⁵ and the Pallavas (v. 23) and bore the titles ‘lord of Paṟivipurī’ and ‘lord of Nandi,’ i.e., of the Nandidurga hill near Bangalore. His banner bore the device of a black-buck, his crest was a bull, and his drum was called Paiśācha (v. 24). In the Tamil portion of the inscription, Pṛithivīpati II. is referred to under the title Śembiyaṉ-Māvalivāṇarāya (ll. 72 and 101). The second part of this name consists of Māvali, the Tamil form of Mahābali, i.e., ‘the great Bali,’ who is considered as the ancestor of the Bāṇa kings,⁴⁶ and Vāṇarāya, i.e., Bāṇarāja or ‘king of the Bāṇas.’ The first part of the name, Śembiyaṉ, is one of the titles of the Chōḷa kings. The whole surname appears to mean: ‘(he who was appointed) Mahābali-Bāṇarāja (by) the Chōḷa king.’ According to verse 16, the Gaṅga king Pṛithivīpati I. rendered assistance to two chiefs named Iriga and Nāgadanta, the sons of king Diṇḍi, and defended the former of these two against king Amōghavarsha. This king can be safely identified in the following manner. The Chōḷa king Rājarāja ascended the throne in A.D. 984-85;⁴⁷ Rājarāja’s granduncle Rājāditya was slain by the Gaṅga king Būtuga, who was a feudatory of the Rāshṭrakūṭa king Kṛishṇa III., before A.D. 949-50;⁴⁸ Rājāditya’s father Parāntaka I., who reigned at least 40 years,⁴⁹ may accordingly be placed about A.D. 900 to 940. As Parāntaka I. was a contemporary of the Gaṅga king Pṛithivīpati II.,—Amōghavarsha, the contemporary of Pṛithivīpati I., must be identical with the Rāshṭrakūṭa king Amōghavarsha I., who reigned from A.D. 814-15 to 876-78.⁵⁰ Accordingly Mārasiṁha, the son of Pṛithivīpati I., must have reigned about A.D. 878 to 900, and must be distinct from another Mārasiṁha, who reigned from A.D. 963-64 to 974-75.⁵¹ Of the localities mentioned in the grant proper, Udayēndu-chaturvēdimaṅgalam (v. 26) and Udayaśandiramaṅgalam (the Tamil spelling of Udayachandramaṅgalam, ll. 74 and 99 f.) are two different forms of the name of the modern village of Udayēndiram, where the plates were found.⁵² In mentioning the name Udayachandramaṅgalam, the subjoined inscription presupposes the existence of the lost original of the Udayēndiram plates of Nandivarman Pallavamalla (No. 74), which record the foundation of that village in honour of the general Udayachandra.⁵³ The village granted, Kaḍaikkōṭṭūr, must have been situated close to Udayēndiram, because it was clubbed together with the latter into one village, called Vīranārāyaṇachchēri. Kaḍaikkōṭṭūr was bounded on the south-east and north by the Pālāṟu river (ll. 78 and 96), which passed through the village near the eastern boundary of the latter (l. 75). The village belonged to Mēl-Aḍaiyāṟu-nāḍu, a subdivision of the district of Paḍuvūr-kōṭṭam (l. 73 f.).⁵⁴ As I have already stated on page 365, Mēl-Aḍaiyāṟu-nāḍu⁵⁵ is the Tamil equivalent of Paśchimāśrayanadī-vishaya, the Sanskrit name of the district to which Udayēndiram belonged in the time of Nandivarman Pallavamalla.

Languages: Sanskrit, Tamil.

Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).

DHARMA_INSSIIv02p0i0076.