SII 1.86: original edition by Eugen Hultzsch PART II. TAMIL AND GRANTHA INSCRIPTIONS. VI. INSCRIPTIONS OF THE KAILĀSANĀTHA AT KĀÑCĪPURAM. No. 86. ON A PILLAR IN THE MAṆḌAPA IN FRONT OF THE RĀJASIṀHAVARMEŚVARA SHRINE. author of digital edition Emmanuel Francis DHARMA Paris, CEIAS DHARMA_INSSIIv01p0i0086 DHARMAbase

This inscription is dated in the Viśvāvasu year, which was current after the expiration of the Śaka year 1286,This is probably a mistake for 1287, as the Viśvāvasu year corresponds to the current Śaka year 1288. and during the reign of Kambaṇa-uḍaiyar. The inscription No. 87 belongs to the same year, as No. 86, and to the reign of Kambaṇa-uḍaiyar, the son of Vīra. The date of No. 88 is the Kīlaka year and the reign of Vīra-Kambaṇṇauḍaiyar. As it mentions Koppaṇaṅgaḷ, an official, whose name occurs also in Nos. 86 and 87, and as the signatures at its end are identical with some signatures at the end of No. 87, the date of the inscription No. 88 cannot have been very distant from that of Nos. 86 and 87, and the Kīlaka year must correspond to Śaka 1291. The inscription No. 87, which reads Vīra-kumāra-Kambaṇa-uḍaiyar, i.e., Kambaṇa-uḍaiyar, the son of Vīra, suggests that Vīra-Kambaṇṇa-uḍaiyar in No. 88 is an abbreviation for Kambaṇṇa-uḍaiyar, (the son of) Vīra. The prince, who is mentioned in the three inscriptions Nos. 86, 87 and 88, may be further identified with Kambaṇa-uḍaiyar, the son of Vīra-Kambaṇa-uḍaiyar and father of that Ommaṇa-uḍaiyar, who according to the Tirumalai inscription No. 72, above, was reigning in the Ānanda year, which was current after the expiration of the Śaka year 1296. The subjoined table shows the results of the above remarks.

[[table]] [C1]Inscription No. 72. Vīra-Kambaṇa-uḍaiyar. [C2]Inscriptions Nos. 86, 87 and 88. Vīra. [C1]Kambaṇa-uḍaiyar. [C2]Kambaṇa-uḍaiyar or Kambaṇṇa-uḍaiyar (Śaka 1288 and 1291). [C1]Ommaṇa-uḍaiyar (Śaka 1297).

The three inscriptions Nos. 86, 87 and 88 contain orders, which were issued by a certain Koppaṇaṅgaḷ,No. 86, lines 13 and 67; No. 88, line 23. KoppaṇṇaṅgaḷNo. 87, line 15. or KoppaṇaṉNo. 87, line 62. to the authorities of the temple. Koppaṇaṅgaḷ was probably the executive officer of Kambaṇa-uḍaiyar at Kāñchīpuram. The Kailāsanātha Temple is designated by three different names, viz., Rājasiṁhavarmeśvara,No. 86, line 15; No. 87, line 17. Eḍudattu-āyiram-uḍaiya-nāyaṉār and Tirukkaṟṟaḷi-Mahādeva.No. 88, lines 15 to 17. The last-mentioned term means “the holy stone-temple (of) Śiva.” The meaning of the second is not apparent. The first name, Rājasiṁhavarmeśvara, shows that the Pallava king Rājasiṁha, the founder of the temple, was not yet forgotten at the times of Kambaṇa-uḍaiyar, and that his full name was Rājasiṁhavarman.See page 9, above.

From the inscription No. 86, we learn that, at the time of Kulottuṅga-Choḷa-deva, the Rājasiṁhavarmeśvara Temple at Kāñchipuram had been closed, its landed property sold, and its compound and environs transferred to the temple of Aṉaiyapadaṅgāvuḍaiyanāyaṉār.This temple is situated close to the Kailāsanātha Temple. In the hymns of Tiruñāṉasambandar and of Nambi Ārūraṉār, alias Sundaramūrti,—who, as the Tanjore inscriptions prove (see paragraph 9 of my Progress Report for July, August and September 1888, Madras G.O., 7th November 1888, No. 1050, Public), lived before the Choḷa king Rājarāja-deva,—it is mentioned under the name aṉēkataṅkāpatam. Koppaṇaṅgaḷ ordered, that the temple should be reopened and that its property should be restored.

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svasti . śrīmaṉuman·mahāmaṇḍa ḷeśvara Arirāyavibhāṭaṉ pāṣaikkuttappuva rāya r kaṇṭaṉ pūrvvapaścimasamu drādhipati śrīkampaṇa Uṭaiyar priṛdhthiviīrā jyam paṇṇi Aru ḷāniṉṟa śakābdam· Āyi rattuIrunūṟṟuEṇpa ttuĀṟiṉ mel cel lāniṉṟa viśvāvasuvaruṣa ttu Āṭi mātam mutal śrī matumat·koppaṇaṅkaḷ kāñcipurattil Irāja siṁhapaṉmiśvaramu muṭaiyār Āṉa Eṭutattu Āyiramuṭaiya nāyaṉār ko yil tāṉattāṟkku nirupam . E ṭutattu Āyiramuṭaiya nāyanār tāṉattai muṉpe kulot tuṅkacoḻatevar kālatti le Iṟaṅkal Iṭṭu nāyaṉār tirunāmattukkāṇiyumāṟi ti ruviruppum tirumaṭaiviḷākamu m Aṉaiyapataṅkāvuṭaiya ṉā yaṉārkku kuṭutta Ituvum Eṭuta ttu Āyiramuṭaiya nāya ṉār tāṉattai Iṟaṅ kal Iṭṭa Ituvum dharmma m AllātapaṭiĀle Iṉṉāyaṉār tāṉam Iṟaṅka l miṇṭu Āṭi mātamuta l pūcai tiruppaṇi naṭak kumpaṭikku teṉkarai maṇaviṟkoṭṭa ttu paṉmānāṭṭu muru ṅkai Ūr Aṭaṅkalum sarvvamā ṉaiyam Iṟaiyaili Āka nāṟppāṟkkel kellaikkuṭpaṭṭa nilamum cantirātittava raiyum naṭakkumpaṭik kum . Iṉṉāyaṉār ti ruviruppukku vaṭapāṟ kellai vaṭatāḻampaḷ ḷattu teṟkum . teṉ pāṟkellai kaḻaṉik ku vaṭakkum . melpā ṟkellai karai ⌈ meṭṭukku kiḻakkum . ki ḻpāṟkellai vari vāykkālukku me ṟkkum . Inta nāyaṉār cannatitteru Aṭa ṅkalum sarvvamā ṉṉiyam Ākaccanti rātittavaraiyum ce llumpaṭi muṉpu Iṟaṅ kal Iṭṭa nāḷil ve ṭṭiṉa kal veṭṭuppaṭi tavirttu kuṭutta A ḷavukku IvOvvolai cātaṉam Āka kal lum veṭṭi tāḻ vaṟa naṭattikko ḷḷavum pāṟpatu . Ivai koppaṇaṅkaḷ Eḻuttu .

Hail! From the month of Āḍi of the Viśvāvasu year, which was current after the Śaka year one thousand two hundred and eighty-six (had passed), while the illustrious mahāmaṇḍaleśvara, the conqueror of hostile kings, the destroyer of those kings who break their word, the lord of the eastern and western oceans, the illustrious Kambaṇa-uḍaiyar, was pleased to rule the earth,—the illustrious Koppaṇaṅgaḷ (addresses the following) brder to the authorities of the temple of Rājasiṁhavarmeśvaram-uḍaiyār, alias Eḍudattuāyiram-uḍaiya-nāyaṉār, at Kāñchipuram. As it is opposed to the sacred law, that formerly, at the time of Kulottuṅga-Śoṛa-deva, the shrine of Eḍudattu-āyiramuḍaiya-nāyaṉār was closed, that the temple-land (tirunāmattu kāṇi) of the lord was sold, and that the temple-compound (tiruviruppu) and the environs of the temple (tirumaḍaiviḷāgam)See page 92, note 5. were given to Aṉaiyapadaṅgāvuḍaiya-nāyaṉār,—the closing of the shrine of this lord shall cease; the worship and the divine service shall be carried on from the month of Āḍi forward; the whole village of Muruṅgai in Paṉmā-nāḍu, (a division) of MaṇaviṟkoṭṭamOn Paṉmā-nāḍu and Maṇaviṟkoṭṭam, see the introduction of No. 151. on the southern frontier (?), and the land included in the boundaries in the four directions shall belong (to the temple) as a sarvamānya (and) free from taxes, as long as the moon and the sun exist. The northern boundary of the temple-compound of this lord is to the south of a pit on the north, where pandanus-trees grow; the southern boundary is to the north of a paddy field; the western boundary is to the east of a hillock, which forms the limit (?); and the eastern boundary is to the west of a channel near the road (?). The whole saṁnidhi street of this lord shall belong (to the temple) as a sarvamānya, as long as the moon and the sun exist. According to this edict on a palm-leaf, there shall be engraved on stone the amount of what had been cancelled and given away according to the writing on stone, which was formerly engraved on the day, on which (the temple) was closed. (All this) shall be managed and attended to without fail. This is the signature of Koppaṇaṅgaḷ.

Digital edition of SII 1.86 by converted to DHARMA conventions by Emmanuel Francis.

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