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 1–50 of 103 matching.
Emmanuel Francis.
Summary: This is a fragmentary record engraved in Pallava-Grantha characters of the 7th century A.D. A major portion of the inscription is erased, but from the preserved portion, the names of musical notes such as gāndhāram, pañchamam, dhaivatam, nishādam etc., can be read. A certain order is noticeable in the arrangement of the notes in seven sections with subsections. Unfortunately the subsections have been so erased as to make it impossible to follow the method adopted here. As the palaeography of the inscription resembles that of the Kuḍimiyāmalai epigraph, this record also may be attributed to the time of Mahēndravarman l.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0007A.
Emmanuel Francis.
Summary:
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0010.
Emmanuel Francis.
Summary: This inscription in Pallava-Grantha characters is much obliterated. Of the king’s name, only the epithet or surname ‘Mahāmalla’ is preserved, and the record has to be assigned to king Narasiṁhavarman I of the Pallava dynasty of Kāñchī. It is dated in the 13th year of the king’s reign. From the characters it may be ascribed to about the 7th century A.D. Bādāmi is herein mentioned under the ancient name of ‘Vātāpi.’ According to Dr. Fleet, the present inscription will have to be assigned to the end of the reign of Pulakēśin II.1 (Published in Ind. Ant., Vol. IX, p 99. The revised text of the inscription is given below with a plate).
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv11p0i0001.
Emmanuel Francis.
Summary:
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0011.
Emmanuel Francis.
Summary:
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0012.
Emmanuel Francis.
Summary:
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0013.
Emmanuel Francis.
Summary: Besides the fragments noticed below, the shrine of Rājasiṁhavarmeśvara and its mahāmaṇḍapa contain a number of fragments in the Grantha character, which must have belonged to one or more inscriptions in Sanskrit verse and prose. One of the fragments, which is found on the floor of the mahāmaṇḍapa and which consists of 10 lines, mentions the Choḷas in the genitive case (coḷānām, line 3). A second fragment, which is found on the roof of the mahāmaṇḍapa, consists also of 10 lines and seems to be connected with the first. It mentions Choḷa-Triṇetra (lines 1 and 10) and three Eastern Chalukya kings, viz., [Vijay]āditya-Guṇakāṅga, Chāḷukya-Bhīma and Kollavigaṇḍa1 (line 3). The name of V[ai]dumba, a king who is known to have been conquered by the Choḷa king Parāntaka I.,2 occurs at the beginning of line 5. In lines 7 and 8, (the temple of the god) Bhīmeśvara is mentioned. The 8th line of both fragments seems to have contained a date in the Śaka era, of which the first number was 9 and the third was 3.3 A third fragment, which is found on the floor of the Rājasiṁhavarmeśvara Shrine and consists of 49 lines, mentions the Eastern Chalukya king Dānārṇava4 (line 17) and the Choḷa king Karikāla-Choḷa5 (line 38) and contains a long list of birudas of some king. Another list of birudas is contained in a fourth fragment, which is found on the roof of the mahāmaṇḍapa and consists of 30 lines. There is a fifth fragment in 9 lines on the roof of the mahāmaṇḍapa. Two small fragments, each of which contains 8 lines, are found near the window, which opens from the mahāmaṇḍapa into the front maṇḍapa.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0144.
Emmanuel Francis.
Summary:
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0014.
Emmanuel Francis.
Summary: This inscription is engraved on a rock not far from the summit of the fort of Gutti (Gooty) in the Anantapur District1 and consists of one verse in the Sragdharā metre. At the time of the inscription, the fort of Gutti (Gutti-durga) belonged to king Bukka. By this, the well-known king of the first dynasty of Vijayanagara, whose inscriptions range between Śaka 1276 [current] and 1290 [expired],2 seems to be meant. Besides the subjoined inscription, the fort of Gutti bears three very rough rock-inscriptions in Kanarese of Tribhuvanamalladeva, i.e., of the Western Chālukya king Vikramāditya VI., surnamed Tribhuvanamalla. The dates of two of them, which I succeeded in making out, are recorded in the new era started by Vikramāditya VI., the Chāḷukya-Vikrama-varsha, which, according to Mr. Fleet,3 began with the king’s accession in Śaka 997 [expired]. The two inscriptions are dated in the 46th and 47th years, which corresponded to the cyclic years Plava and Śubhakṛit, i.e., Śaka 1043 and 1044 [expired] or A.D. 1121-22 and 1122-23.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0154.
Emmanuel Francis.
Summary: The subjoined Grantha inscription is engraved on the outside of the east wall of the innermost prākāra of the great temple at Chidambaram in the South Arcot District. It consists of two verses in the Sragdharā metre, each of which eulogises the victories of Kulottuṅga-Choḷa over the five Pāṇḍyas. The first verse further states, that the king burnt the fort of Korgāra (Korgāra-durga) and defeated the Keraḷas. Korgāra is probably a Sanskritised form of Koṟkai in the Tinnevelly District, the ancient capital of the Pāṇḍyas.1 The second verse records, that Kulottuṅga-Choḷa placed a pillar of victory on the Sahyādri mountain, i.e., the Western Ghāṭs. This he must have done after his conquest of the Keraḷas, which is mentioned in the first verse. According to a grant published by Mr. Fleet,2 Kulottuṅga-Choḍa-deva was the name of two of the Eastern Chalukyan successors of the Choḷa kings. Of the first of these, who was also called Rājendra-Choḍa and ruled from Śaka 985 to 1034, the Chellūr grant reports that he conquered the Kerala and Pāṇḍya countries.3 From an unpublished Chidambaram inscription4 it appears, that the surname Kulottuṅga-Choḷadeva was also borne by the maternal grandfather of the last-mentioned king, the Choḷa king Rājendra-Choḷa-deva, among whose conquests we find both the Keraḷa and Pāṇḍya countries.5 Consequently, it is impossible to say to which Kulottuṅga-Choḷa the subjoined inscription has to be referred.6
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0155.
Emmanuel Francis.
Summary:
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0015.
Emmanuel Francis.
Summary:
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0016.
Emmanuel Francis.
Summary:
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0017.
Emmanuel Francis.
Summary:
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0018.
Emmanuel Francis.
Summary: This inscription is a duplicate of No. 18.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0019.
Emmanuel Francis.
Summary:
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0001.
Emmanuel Francis.
Summary: This fragment consists of the last verse of Nos. 18 and 19.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0020.
Emmanuel Francis.
Summary: The construction of a temple of Nirañjanēśvarattu-Mahādēva at Tiruvoṟṟiyūr by a certain Nirañjanaguravar of the place and the gift of 20,000 kuḻi of land by purchase from the assembly of Maṇali for its upkeep, are recorded in this inscription of Vijaya-Kampavarman dated in the 19th year. The document was drawn up by Rudrappōttar Kumāra-Kāḷan, the madhyastha of the village. The communities Mandirattār and Kombaṟuttār are mentioned in ll. 29-30. The inscription is stated to have been engraved by Tiruvoṟṟiyūr-Āchāryaṉ alias Paramēśvaran, son of Śāmuṇḍāchārya. The puḷḷis are marked in the inscription.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0105.
Emmanuel Francis.
Summary: The subjoined inscription, engraved in Pallava-Grantha characters, states that this rock-cut Śiva temple called Śrī-Śikhari-Pallavēśvaram was caused to be made at Siṅhapura by king Chandrāditya. This is the only record hitherto found for the king (See Plate V). This rock-cut temple contains no sculptures or ornamentation of any kind and it may be said to correspond to ‘the Mahēndra Style’ of architecture. The palaeography of the present record also suggests that the king who bore this title or name probably flourished in the time of Mahēndravarman or Narasiṁhavarman I at the latest. As, however, this title does not occur among the numerous birudas found for these in any rock-cut shrine, we have to conclude that Chandrāditya was a Pallava prince of this time, about whom we have at present no information. Siṅhapura is identical with Śiṅgavaram which is the name of a village close by. The present name of Mēlaichchēri must have been given later to this hamlet with reference to the principal village Śiṅgavaram.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0115.
Emmanuel Francis.
Summary: The first portion of this record consists of a string of birudas in Sanskrit which describe the family, character and achievements of Kōpperuñjiṅgadēva. The concluding portion is in Tamil and contains an order of the chief issued, through his officer Nīlagaṅgaraiyar, to the residents of Āṟṟūr remitting, in favour of the god Āḷuḍaiya-Nāyaṉār, from the 5th year of the chief’s rule, the tax aripāḍikāval excluding kāvalpēṟu, on their village which was hitherto collected by the king. In the Sanskrit portion the chief is called Pallavakula-pārijāta, Kāḍavakula-chūḍāmaṇi, Avanipālana-jāta, etc. He claims supremacy over the Chōḷa, Pāṇḍya, Chēdi, Karṇāṭa and Āndhra kings. The chief’s conflict with Gaṇḍagōpāla and the extent of his dominions are indicated by the titles ‘Gaṇḍa-bhaṇḍāra1-luṇṭāka’ Kshīrāpagādakshiṇanāyaka, Kāvērī-kāmuka and Peṇṇānadī-nātha. The title ‘Khaḍgamalla’ corresponding to the Tamil ‘Vāḷvalla’ explains the heroism, while the epithets ‘Bhāratamalla’ and ‘Sāhityaratnākara’ describe the cultural attainments of the chief. His connection with Mallai i.e., Mahābalipuram and Conjeeveram is indicated by the titles Mallāpuri-vallabha2 and Kāñchīpurī-kānta.3 The last verse in the Sanskrit portion gives a clue to the identification of Kōpperuñjiṅga. This verse, conveying a double entendre, refers to the attempts of the chief to enjoy Dhātrī, i.e. Earth, when it is implied that the town Kāñchī was taken and Madhya-(dēśa) i.e., Naḍu-nāḍu was conquered. Since the capture of Toṇḍai-maṇḍalam and Naḍu-nāḍu is to be attributed to the elder Peruñjiṅga, this record may be assigned to him. The officer Nīlagaṅgaraiyar, from the title piḷḷaiyār applied to him, appears to have been a favourite and important officer of Kōpperuñjiṅgadēva. Three generations of Nīlagaṅgaraiyars are known, viz., (l) Kulōttuṅgaśōḻa Kaṇṇappaṉ Nallanāyaṉār Pañchanadivāṇaṉ Nīlagaṅgaraiyar (16th year of Kulōttuṅga-Chōḷa 111),4 (2) the officer figuring in the present inscription, and (3) his son, Pañchanadivāṇaṉ Aruṇagiriperumāḷ Nīlagaṅgaraiyar figuring in the time of Vijaya-Gaṇḍagōpāla,5 Sundara-Pāṇḍya6 and Kōpperuñjiṅgadēva II.7 They were in power in the present Chingleput district under the Chōḷas and their successors and sometimes issued orders in their own names.8 Aripāḍikāval may be explained as a tax payable in kind to the king for protection.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0120.
Emmanuel Francis.
Summary: This inscription records in Tamil and Sanskrit the benefactions of the chief Sakalabhuvanachakravartti Kāḍavaṉ Avaṉiāḷappiṟandāṉ Kōpperuñjiṅga. He is called Bhūpālanōdbhava,1 Kāṭhakavaṁśa-mauktika-maṇi and the conqueror of the Āndhra and the Karṇāṭa kings. The record states that the chief constructed a temple for Hēramba-Gaṇapati on the banks of the tank at Tribhuvanamādēvī and that he repaired the embankments, sluices and irrigation channels of the tank which had breached in several places. Since the inscription refers to the conquest of the Chōḷa (country), Madhyamamahī (i.e., Naḍu-nāḍu) and Tuṇḍiradēśa (i.e. Toṇḍai-maṇḍalam) by the chief, he may be identified with Kōpperuñjiṅga I. Hēramba-Gaṇapati is generally represented with five elephant heads, 10 arms and as riding on a lion. [An early sculpture of this deity is found in a rock-cut temple at Tirupparaṅkuṉṟam near Madura-Ed.]
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0126.
Emmanuel Francis.
Summary: This inscription is engraved in Pallava-Grantha characters in a single line on the beams of the upper and lower verandahs of the rock-cut cave (plates III and IV.) It gives a long list of birudas, some of them obscure in their import, of the Pallava king Mahēndravikrama (I) with whose name the inscription commences. These titles are in Sanskrit, Tamil and Telugu and indicate the character, erudition and personal tastes of the king. Some of these birudas are also found in the upper cave at Trichinopoly (No. 8 above). The rock-cut temple is described in the Memoir of the Archaeological Survey of India, No. 17, page 16.
Languages: Sanskrit, Tamil, Telugu, Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0013.
Emmanuel Francis.
Summary: Like the previous record this inscription also enumerates a few birudas of Mahēndravarman I (plate IV.) As this inscription is found on a detached pillar, it is evident that it must have formed part of a structural temple of the time of Mahēndravarman I. which has now disappeared. West face.
Languages: Sanskrit, Telugu.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0014.
Emmanuel Francis.
Summary:
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0021.
Emmanuel Francis.
Summary: This inscription gives Vīrapratāpa, Bhuvanaikavīra1 and Aḻagiya-Pallava as the titles of Kōpperuñjiṅgadēva. It is dated in the 27th year and records the writ of the officer Kachchiyarāyaṉ issued under orders of the chief to the trustees of the temple of Brahmīśvaram-Uḍaiyār regarding 20 mā of land which was situated in Paṉaiyūr, a hamlet of Ōgūr and originally granted, free of taxes, for the maintenance of a maṭha. The new order now issued retained only 4 out of 20 mā of land as maḍappuṟam transferring the remaining 16 mā as dēvadāna in order to conduct, from its income, a festival on the day of ‘Tiruvōṇam’ the natal star of the chief, to provide 1 padakku of rice daily in the month of Āvaṇi for offerings to the god during the service Aḻagiyapallavaṉ-śandi instituted in his name and for repairs to the temple. The astronomical details of date given correspond to A.D. 1269, November 2, Saturday.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0230.
Emmanuel Francis.
Summary: The present inscription which is not dated gives the surnames Kāḍavaṉ Avaṉiyāḷappiṟandāṉ, Sarvajña, Khaḍgamalla,1 and Kṛipāṇamalla to Kōpperuñjiṅga II. It records that the chief constructed a sluice, with a feeder-channel, to the tank at Oḻugaṟai. In the Sanskrit version appended to the epigraph the channel is stated to have been named ‘Tribhuvananṛipanātha.’ The village Oḻugaṟai is in French India about 2 miles from Pondicherry. It was also known as Kulōttuṅgaśōḻanallūr (A.R. No. 175 of 1904), evidently after Kulōttuṅga-Chōḷa I.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0246.
Emmanuel Francis.
Summary: This is a Grantha inscription praising the greatness of Mahārājasiṁha, i.e. Kōpperuñjiṅga (II), son of Jīyamahīpati by his wife Śīlavatī. Jīyamahīpati is the same as the Tamil Śīyaṉ in the name Aḻagiya-Śīyaṉ. No. donation to the local temple is recorded in this inscription, but its eulogistic character is emphasised by engraving a Nāgarī1 and Telugu2 version of it in the same temple. The chief is called an ornament of the Kāṭhaka race, Avanyavanasaṁbhavaḥ, Sarvajña, Khaḍgamalla, Niśśaṅkamalla3 etc. He claims to have ‘destroyed the pride of the Karṇāṭa king’ and to have been a ‘Sun to the lotus tank of the Chōḷa family’. He was a devotee at the feet of the god at Chidambaram, where he built the eastern gōpura4 resembling Mount Mēru from the riches obtained by the conquest of his enemies and called it after his own name. The decorations on the four sides of this gōpura are said to have been made with the booty acquired by subduing the four quarters and from riches used in his tulārōhaṇa-ceremony. The inscription also refers to the gifts made by the chief to the temples, among others, at Drākshārāma, Ēkāmra (Conjeeveram), Vīraṭṭānam, Śvētajambu (Jambukēśvaram), Madura5 and Kāḷahasti. His inscriptions are not, however, found in the last mentioned three places; but they are found at Tirupati close to Kāḷahasti wherein he is styled ‘Kāñchi-Nāyaka.’ His Drākshārāma inscription is dated in Śaka 1184 (A.D. 1262) and since his gift at this place is referred to in the present record, the latter has to be placed after that date, if not at a later time in the very same year. Two important statements made in this inscription establish Kōpperuñjiṅga’s relationship with the Chōḷas and the Pāṇḍyas. He claims to have elevated in the south a Chōḷa prince ‘who was shuddering with fear’ (l. 9). The Chōḷa prince referred to was evidently Rājēndra-Chōḷa III who must have received assistance from the Kāḍava chief, probably against Rājarāja III. He also calls himself a sūtradhāra in the installation (sthāpanā) of the Pāṇḍyarāya. This suggests that Kōpperuñjiṅga should have proceeded to the north as an advance-guard of the Pāṇḍya ruler Jaṭāvarman Sundara-Pāṇḍya I.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0247.
Emmanuel Francis.
Summary: This record engraved in Pallava-Grantha characters on two detached pillars, gives the birudas of a Pallava king. From the florid variety of the alphabet1 used and from the occurrence of the titles Atyantakāma, Atiraṇachaṇḍa, etc., the king may be identified with Narasiṁha II whose identical birudas are also found engraved in the Kailāsanātha temple at Conjeeveram which is definitely known to have been constructed by him. As Tiruppōrūr is close to Mahābalipuram, it is possible that the pillars belonged to a structural temple of the time of Narasiṁha II built somewhere in this locality and may have been fixed up in their present position in the Kandasvāmin temple at a later date. First Pillar.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0027.
Emmanuel Francis.
Summary: This inscription consists of the first six verses of No. 21.
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0022.
Emmanuel Francis.
Summary: This is a label inscription1 in the Pallava-Grantha script engraved on the lateral face of a stray granite slab fixed at the northern entrance into the Okkapiṟandāṉkuḷam street. From general appearance, the slab seems to have formed the lintel of a structural temple in the village. The inscription reads ‘Śrī-Mahēndravarmmēśvaragṛiham’. A similar label is also found in the same village in the Kailāsanātha temple, engraved on the two wing-stones of the steps leading to the Mahēndravarmēśvara shrine which is stated to have been built by Mahēndravarman III (S.I.I. Vol. I. p. 23). The original location of this slab may be traced to this shrine where the present lintel appears to be a later substitution or to some other shrine not far from its present position.2
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0031.
Emmanuel Francis.
Summary:
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0023.
Emmanuel Francis.
Summary:
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0024.
Emmanuel Francis.
Summary:
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0025.
Emmanuel Francis.
Summary:
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0026.
Emmanuel Francis.
Summary:
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0027.
Emmanuel Francis.
Summary:
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0028.
Emmanuel Francis.
Summary: Of the two monolithic caves, one at the foot and the other half-way up, of ‘the rock’ at Trichinopoly, the latter alone contains inscriptions, two of which, published in South Indian Inscriptions, Vol. I, pages 29 and 30, state that the cave (upper) was constructed by Guṇabhara (i.e.) Mahēndravarman I. A verse inscription (No. 9 below) engraved on the beam over the inner row of pillars here, calls the cave ‘Laḷitāṅkura-Pallavēśvara-gṛiham’ after the title ‘Laḷitāṅkura’ of this king, which also occurs in his record at Pallāvaram. His birudas are engraved in bold Pallava-Grantha and Tamil characters on all the pillars in the upper cave at Trichinopoly. The outer wall of the sanctuary in this cave seems to have contained an inscription, but only a few letters of its first line are now visible, the rest being completely damaged. The name ‘Mahēndravikrama’ is found mentioned in the inscription on the extreme left outer pillar and most of the birudas occurring here are also found in the records of this king at Pallāvaram and other rock-cut excavations of his time. Some of these titles are unintelligible and appear to be Telugu in origin. The bottom of each of the four pillars contains a biruda in the Pallava-Tamil characters, of which only two are now clear, viz. Piṇapiṇakku and Chitti[rakāra]ppuli. It is of interest to note that the birudas are alphabetically arranged and so engraved on the front face of the pillars. The same arrangement, though followed in the Pallāvaram inscription, is not so conspicuous there as in the present record (plates I and II). The characters employed in the present inscriptions are of an ornate nature and provide an interesting contrast with the simpler variety of letters found in the Pallāvaram record of the same king, where almost all these birudas are repeated. A description of the cave is found in the Memoir of the Archaeological Survey of India, No. 17, pages 13-15.
Languages: Sanskrit, Tamil, Telugu, Undetermined.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0008.
Emmanuel Francis.
Summary: This inscription records an endowment of 60 kaḻañju of gold, made in the 8th year of Vijaya-Aparājitavarma-Pōttaraiyar, by Paiytāṅgi Kaṇḍaṉ, chief of Kāṭṭūr in Vaḍakarai Iṉṉambar-nāḍu, a subdivision of Śōḻa-nāḍu, for providing on the day of his natal star Svātī, offerings to the deity and for burning a perpetual lamp in the temple of Mahādēva at Tiruvoṟṟiyūr. The money was deposited with the Karmakkīḻvar of Tiruvoṟṟiyūr and the offerings included rice, ghee, plantains, sugar, vegetables, arecanuts, betel-leaves, tender cocoanuts, pañchagavya, sandal paste and camphor.
Languages: Sanskrit, Tamil.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0092.
Emmanuel Francis.
Summary:
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0029.
Emmanuel Francis.
Summary: This is a Sanskrit verse engraved in Pallava-Grantha characters1 stating that the (upper) cave called ‘Laḷitāṅkura-Pallavēśvaragṛiham’ was constructed by the Pallava king Laḷitāṅkura (i.e. Mahēndravarman I).
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv12p0i0009.
Emmanuel Francis.
Summary:
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0002.
Emmanuel Francis.
Summary:
Language: Sanskrit.
Repository: South Indian Inscriptions (Original Edition) (south-indian-inscriptions).
DHARMA_INSSIIv01p0i0030.
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: 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.