svasti śrī || tirumakaḷ polapperunilaccelviyuntaṉakeyurimai pūṇṭamai maṉakkoḷkkāntaḷūrccālai kalamaṟuttaruḷi veṅkaināṭuṅkaṅkapāṭiyunuḷampapāṭiyuntaṭikaipāṭiyuṅkuṭamalaināṭuṅkollamuṅkaliṅkamum Eṇṭicai pukaḻ tara Īḻamaṇṭalamum Iraṭṭapāṭi Eḻarai Ilakkamuntiṇṭiṟal veṉṟittaṇṭāṟkoṇṭa taṉṉeḻil vaḷarūḻiyuḷellāyāṇṭuntoḻutaka viḷaṅkum yāṇṭe ceḻiyaraittecu koḷ korājakesarivarmmarāṉa śrīrājarājadevarkku yāṇṭu Irupattoṉpatāvatu varai Uṭaiyār śrīrājarājīśvaraM Uṭaiyārkkuttiruviḷakkukku Uṭaiyār śrīrājarājadevar kuṭutta kālmāṭṭiluṅkuṭuttār kuṭutta kālmāṭṭiluṅkācu kuṭuttu mutalāṉa kālmāṭṭilum tiruviḷakkukku ney Aḷakkakkaṭavarkaḷāka Iṭaiyar vaḻi tiruviḷakku Oṉṟiṉukku Āṭu toṇṇūṟṟāṟākavum pacu nāṟpatteṭṭākavum Erumai patināṟākavum Ivaiyiṟṟu kku pacuviṉ kaṉṟum Erutum pacuccārttikkuṭuttaṉa pacuvākavum Āṭṭukkuṭṭiyuṅkiṭāyum Āṭu cārttikkuṭuttaṉa Āṭākavum Erumaikkaṉṟuṅki- ṭāvum Erumai cārttikkuṭuttaṉa Erumaiyākavum māṭaṭuttu māṭu koṇṭa Iṭaiyarum Ivarkaḷ Uṟavumuṟaiyāy Aṭaikuṭikaḷāṉārum Ivarkaḷ Aṭaikuṭikaḷuntiruviḷakku Oṉṟiṉukku Āṭavallānāl nicatam ney Uḻakkākattāṅkaḷuntaṅkaḷ varggattārum candrādityavat· Uṭaiyār paṇṭāratte ney Aḷakkakkaṭavarkaḷāka kallil veṭṭiṉapaṭi .. 1 Uṭaiyār śrīrājarājadevar kuṭutta kālmāṭṭil tiruviḷakkukku Aṭuttapaṭi 2 tañcāvūrppuṟampaṭi gāndharvvatteruvil Irukkum Iṭaiyaṉ cūṟṟi pākkaranukku Aṭutta pacu nāṟpatteṭṭiṉāl tiruviḷakku Oṉṟiṉukku Ivaṉ tānum Ivaṉ Aṭaikuṭi Ivaṉ Uṭaṉ piṟanta cūṟṟi nāraṇaṉum cūṟṟi cīrāḷanum ciṟṟappaṉ makaṉ colai kuravanum vaṭakaraikkuṉṟakkūṟṟamāṉa Uttuṅkatuṅkavaḷanāṭṭu paḻuvūr Irukkum Iṭai

maṉakkoḷ I have now changed the transcription of maṉakkoḷa from maṉakkoḷa into maṉakkoḷ, because the saṁdhi after maṉa shows the whole to be a compound substantive, while the infinitive koḷa would require the accusative maṉam before it. An inscription of the 14th year at Mēlpāḍi near Tiruvallam in the North Arcot district adds karuti after maṉakkoḷ; maṉakkoḷkkaruti means “having formed the belief.”

1. Hail ! Prosperity ! Until the twenty-ninth year (of the reign) of Kō-Rājakēsarivarman, alias Śrī-Rājarājadēva, who, in his life of growing strength, during which,—(in) the belief that, as well as the goddess of fortune, the goddess of the great earth had become his wife,—he was pleased to destroy the ships (at) Kāndaḷūr-Śālai, See page 241, note 1. and conquered by his army, which was victorious in great battles, Vēṅgai-nāḍu, Gaṅga-pāḍi, Nuḷamba-pāḍi, Taḍigai-pāḍi, Kuḍamalai-nāḍu, Kollam, Kaliṅgam, Īṛa-maṇḍalam, (the conquest of which) made (him) famous (in) the eight directions,The composer adds this epithet to Īṛamaṇḍalam evidently because the latter is the eighth item in the list of Rājarāja's conquests. and the seven and a half lakshas of Iraṭṭa-pāḍi,—deprived the Śeṛiyas (i.e., the Pāṇḍyas) of (their) splendour at the very moment when (they were) resplendent (to such a degree) that (they were) worthy to be worshipped everywhere;The above translation of this passage slightly differs from that which I gave on former occasions. A further change would be necessary, if a various reading, which occurs in an inscription of the 20th year at Sōmūr near Karuvūr in the Coimbatore district, in an inscription of the 29th year at Mēlpāḍi near Tiru- vallam in the North Arcot district, and in three inscriptions of the 1[7]th, 24th and 29th years at Ukkal near Māmaṇḍūr in the same district, should prove correct. These five inscriptions read toḻutakai instead of toḻutaka. Accepting this, we would have to translate:—“(who) deprived the Śeṛiyas of (their) splendour at the very moment when Udagai, which is worshipped everywhere, was (most) resplendent,” and to assume that Udagai was a city which Rājarājadēva took from the Pāṇḍyas. The storming of Udagai is actually mentioned in the Kaliṅgattu-Paraṇi, canto viii. verse 24; and this verse probably refers to the reign of Rājarāja, because the following verse (25) mentions the invasion of Maṇṇai on the bank of the Gaṅgā, and the annexation of Kaḍāram (by his successor Rājēndra-Chōḷa).—cattle had been given by the lord Śrī-RājarājadēvaIn two previously published inscriptions (No. 3, paragraphs 5 and 6, and No. 59, paragraphs 2, 3, 4, 9 and 11), the word māḍu, ‘cattle,’ was taken in the unusual sense of ‘gold.’ The present inscription shows, however, that Rājarāja actually gave cattle to the temple. Hence the translation has probably to be changed into:—“the cattle which the king had seized,” etc. for (burning) sacred lamps before the lord of the Śrī-Rājarājēśvara (temple); (other) cattle had been given by (other) donors; and (other) cattle were represented by funds (mudal),On two former occasions (No. 3, paragraph 1, and No. 59, paragraph 1), the expression mudal-āṉa was translated by ‘of the first quality,’ which I now consider less probable. as money (kāśu) had been paid (for their purchase into the temple treasury). (These) cattle were assigned to shepherds (Iḍaiyar), who had to supply ghee for the sacred lamps (from their milk), at the rate of ninety-six ewes, or forty-eight cows, or sixteen she-buffaloes for each sacred lamp. Besides, calves and bulls which were given along with cows, (had to be reckoned) as cows; lambs and rams which were given along with ewes, as ewes; and buffalo calves and he-buffaloes which were given along with she-buffaloes, as she-buffaloes. The shepherds who had received the cattle, themselves and their people, (viz.) their relations, and the relations of the latter, had to supply ghee to the treasury of the lord, as long as the moon and the sun endure, at the daily rate of (one) uṛakku of ghee by the Āḍavallāṉ (measure) for each sacred lamp. (The names of these shepherds) were engraved on stone as follows:—

2. The cattle which had been given by the lord Śrī-Rājarājadēva, were assigned to sacred lamps as follows:—

3. From forty-eight cows, which were assigned to the shepherd Śūṟṟi Pākkaraṉ (i.e., Bhāskara), who resides in the [Gāndha]rva Street within the limitsSee page 124, note 2. of Tañjāvūr,—he himself and his relations, (viz.) his uterine brothers [Śūṟṟi] Nāra[ṇ]aṉ (i.e., Nārāyaṇa) and Śūṟṟi [Śīrā]ḷaṉ,This person is evidently called after Śīrāḷadēvar, one of the characters of the Periyapurāṇam; see page 172, note 2. and (his) uncle's son [Śō]lai Kuravaṉ,This is the Tamil form of gurava, which occurs in Sanskrit inscriptions instead of guru; see Ind. Ant., Vol. XIV, p. 140, note 4, and Vol. XV, p. 304; Epigraphia Indica, Vol. II, p. 161. The word gurava must be derived from guravaḥ, the honorific plural of guru, which was popularly mistaken for a singular. [the shepherd] . . . . . . . . . . who resides at Paṛu[vūr] in Vaḍakarai-Kuṉṟa-kūṟṟam, alias Ut[tuṅga]tuṅgavaḷanāḍu, . . . . . . . . . . [have to supply] for one sacred lamp . . . . . . . . . .