SII 2.76: original edition by Eugen Julius Theodor Hultzsch III. INSCRIPTIONS OF THE CHOLA DYNASTY. No. 76. UDAYENDIRAM PLATES OF PRITHIVIPATI II HASTIMALLA. author of digital edition Emmanuel Francis DHARMA Paris, CEIAS DHARMA_INSSIIv02p0i0076 DHARMAbase

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.See above, p. 361 f. 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.Ep. Ind., Vol. III, p. 75. 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,See page 362 above. the present seal may have originally belonged to another set of plates, perhaps to those of Vikramāditya II.Ep. Ind., Vol. III, p. 74.

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-ChōḷaEp. Ind., Vol. III, p. 81. and in the Kaliṅgattu-Paraṇi;Canto viii. verse 9; Ind. Ant., Vol. XIX, p. 330. in the Vikkirama-Śōṛaṉ-Ulā,Ind. Ant., Vol. XXII, p. 147. 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.This is a Sanskritised form of the Tamil Kōchcheṅgaṇ. The Leyden grant mentions the same persons in different order, viz., Chōḷa (l. 17), Karikāla (l. 24), KōchchaṅkaṇṇānThis represents the Tamil Kōchcheṅgaṇṇāṉ. (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,According to the Perumbāṇāṟṟuppaḍai, a poem by Rudraṅgaṇṇaṉār (see Paṇḍit Śāminādaiyar's edition of the Pattuppāṭṭu, Preface, p. 3), a Chōḷa king of Nāgapaṭṭiṉam (Negapatam), who is clearly a reminiscence of Kōkkiḷḷi, entered the Nāga world through a cavern, married a Nāga princess, and became by her the father of Iḷandiraiyaṉ, a Toṇḍaimāṉ, i.e., king of Kāñchī. In certain apocryphal works, this mythical being is called Ādoṇḍai and represented as the son of Kulōttuṅga-Chōḷa (!); see Wilson's Mackenzie Collection, Madras reprint, p. 209, Taylor's Catalogue, Vol. III, p. 426 f., and Mr. Sewell's Lists of Antiquities, Vol. II, pp. 156, 159 and 213. The Kaśākūḍi plates (No. 73, ll. 101 f. and 116) mention ‘the tank of Tīralaya or Tīraiyaṉ.’ The name of this tank is perhaps connected with Iḷandiraiyaṉ. If this were the case, it would prove the antiquity of the legend of Ādoṇḍai. 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.See Vol. I, Nos. 24, 32 and 151, and Vol. II, Nos. 73 and 74.

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,See Paṇḍit Śāminādaiyar's edition of the Pattuppāṭṭu, Preface, p. 2. the name of the king's father was Iḷañjēṭcheṉṉi. The king himself is there called Karigāl, i.e., ‘Black-leg’ or ‘Elephant-leg,’In support of the first of these two renderings it is alleged that he was accidentally burnt by fire in his youth; see Paṇḍit Śāminādaiyar's Introduction to his edition of the Puṟanāṉūṟu. Compare the similar name Pulikāla, which Dr. Fleet derives from puli, ‘a tiger,’ and kālu, ‘foot’ or ‘leg;’ Ep. Ind., Vol. III, p. 231, note 2. 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.Pattuppāṭṭu, p. 58; compare Kaliṅgattu-Paraṇi, viii. 19. According to the Śilappadigāram,See Paṇḍit Śāminādaiyar's Introduction to his edition of the Puṟanāṉūṟu. his capital was Kāvirippūmbaṭṭiṉam.See p. 287, note 3. In one of his interesting contributions to the history of ancient Tamil literature,‘A half-hour with two ancient Tamil poets;’ J.R.A.S., Ceylon Branch, 1894. 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,Ind. Ant., Vol. XVIII, p. 259 ff. 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).”The published translation of the Leyden grant erroneously connects this epithet with Kōkkiḷḷi, to whom the second half of the verse refers. It also connects Karikāla's epithet arikāla, i.e., ‘the death to enemies,’ with the preceding verse, and thus obtains a Chōḷa king Arikāla, while the actual name of Karikāla's ancestor was Pañchapa, i.e., ‘the protector of the five (Pāṇḍavas);’ the same mythical king is alluded to in the Kaliṅ- gattu-Paraṇi, viii. 17, as having assisted the army of Dharma (Yudhishṭhira) in the Bhārata war. By this it alludes to the fact that Śeṅgaṇ was considered as one of the sixty-three devotees of Śiva.See page 152 above. The Periyapurāṇam calls him the son of the Chōḷa king Śubhadēva by Kamalavatī, and attributes to him the foundation of the Jambukēśvara temple.See page 253 above. His name is mentioned by two of the authors of the Dēvāram: Sundaramūrti invokes him in the Tiruttoṇḍattogai,See p. 152, note 5, and Ind. Ant., Vol. XXII, p. 64, note 49. and refers to a temple which Kōchcheṅgaṇāṉ had built at Naṉṉilam;See p. 284, note 3. and Tiruñāṉaśambandar mentions two other temples which the Chōḷa king Śeyyagaṇcempiyar ceyyakaṇiṟai or ceyyakaṇ vaḷavaṉ. had built at AmbarInd. Ant., Vol. XXII, p. 64, note 51. and at Vaigal.Madras Christian College Magazine, Vol. IX, p. 682. The last two references prove that Śeṅgaṇ must have lived before the 7th century, to which, as shown by Mr. Venkayya,Ep. Ind., Vol. III, p. 277 f. Tiruñāṉaśambandar belongs. Finally, Mr. VenkayyaSee his notes at the end of Paṇḍit Śāminādaiyar's edition of the Puṟanāṉūṟu. has found that the Nālāyiraprabandham speaks of a visit of the Chōḷa king Kōchcheṅgaṇāṉ to the Vishṇu temple at Tirunaṟaiyūr.Tirumaṅgaimaṉṉaṉ's Periyatirumoṛi, verses 551 to 560.

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.matiraiyum īḻamuṅkoṇṭa; No. 88 of 1892, Nos. 232 and 233 of 1894, and No. 15 of 1895. The Madras Museum plates of Kō-Parakēsarivarman alias Uttama-Chōḷadēva refer to the 18th year of “Para- kēsarivarman who took Madhurā and Ceylon;” see my Progress Report for October 1890 to March 1891, p. 5. He defeated, among others, the Vaidumba king,See the Index to Vol. I, s.v. Vaidumba. “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,See Vol. I, p. 112, note 2. 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.Madras Christian College Magazine, Vol. IX, p. 513. 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,See page 344 above. 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.Madras Christian College Magazine, Vol. IX, p. 511, and page 374 above. According to this hymn, the capital of Parāntaka I. was Kōṛi,Ep. Ind., Vol. III, p. 281. i.e., Uṟaiyūr, now a suburb of Trichinopoly.Compare above, p. 252, note 5, and Ep. Ind., Vol. III, p. 72, note 4. 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 KāśyapaIn the copper-plate grants of the Western Gaṅgas and in verse 13 of the present inscription, the gōtra to which the first Gaṅga king, Koṅgaṇivarman, belonged, is called Kāṇvāyana. and to have “obtained increase through the might of Siṁhanandin.”On Siṁhanandin see my remarks in the Ep. Ind., Vol. III, p. 186. 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,The identity of both names is proved by the inscriptions of the Kōlāramma temple at Kōlār, in which Kōlār is called Kuvaḷālapura. The Harihar grant seems to style Mādhava II. ‘the lord of Kōḻaḷapura;’ see Ep. Ind., Vol. III, p. 166, and Ind. Ant., Vol. VII, p. 173. “who was anointed to the conquest of the Bāṇa country,”The Mallohaḷḷi grant seems to call Koṅgaṇivarman ‘a jungle-fire in burning the extremely dense grass— the Bāṇas;’ see Ep. Ind., Vol. III, p. 164, and Mr. Rice's Mysore Inscriptions, p. 289. and who, in his youth, accomplished the feat of splitting in two a huge stone pillar with a single stroke of his sword.The same performance of Koṅgaṇivarman is alluded to in most of the Western Gaṅga copper-plate grants. Dr. Fleet suggests that the stone pillar may be meant for a jayastambha; see Ep. Ind., Vol. III, p. 165, note 4. 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.See Mr. Sewell's Lists of Antiquities, Vol. I, p. 275. Tiruppirambiyam is No. 67 on the Madras Survey Map of the Kumbhakōṇam tālluqa. 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.Ind. Ant., Vol. XXII, p. 62 f. Varaguṇa-Mahārāja is mentioned in an inscription of the Pāṇḍya king Kō-Māṟañjaḍaiyaṉ at Tillasthānam; No. 51 of 1895 in my Annual Report for 1894-95.

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)The Malapas or Hill-chiefs are mentioned among the enemies conquered by the Hoysaḷa kings; see Ind. Ant., Vol. XX, p. 304, note 8. 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,See p. 388, note 3. 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;See Ind. Ant., Vol. XXIII, p. 297, and Ep. Ind., Vol. IV, p. 68. 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;Ep. Ind., Vol. II, p. 168 f. Rājāditya's father Parāntaka I., who reigned at least 40 years,See p. 374, note 8. 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.See Dr. Fleet's Table, Ep. Ind., Vol. III, p. 54. 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.Ep. Ind., Vol. III, p. 172; Ind. Ant., Vol. XII, pp. 255 and 270 f.; Mr. Rice's Inscriptions at Śravaṇa- Beḷgoḷa, Introduction, p. 18; and his Inscriptions in the Mysore District, Part I, Introduction, p. 6 f.

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.Compare page 365 above. 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.See page 364 above. 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.).The country near Vēlūr belonged to Paṅgaḷa-nāḍu, another subdivision of Paḍuvūr-kōṭṭam; see the Index to Vol. I, s.v. Paḍuvūr-kōṭṭam, and Ep. Ind., Vol. IV, p. 82. As I have already stated on page 365, Mēl-Aḍaiyāṟu-nāḍuThe Sanskritised form Aḍēyāra-rāshṭra occurs in another Udayēndiram grant; Ep. Ind., Vol. III, p. 145. is the Tamil equivalent of Paśchimāśrayanadī-vishaya, the Sanskrit name of the district to which Udayēndiram belonged in the time of Nandivarman Pallavamalla.

Further conversion of digital encoding to DHARMA encoding scheme according to EGD (Encoding Guide for Diplomatic Editions) Conversion of digital encoding to DHARMA encoding scheme according to EGD (Encoding Guide for Diplomatic Editions)

svasti śriī. yasyāṣṭamūttrtirabhavat· svayamarddhamūttrtiyyryannābhipaṁ kajabhūavoā jagatām· prasūtiḥ . yasyāniśam· prathamavāgvivṛ ṇoti tatvaṁ sa śriīdharo diśatu viśvapatiḥ śriyam·ṁ vaḥ . 1 māra vai(yi)ri madhurāṁśuśekharannīravāhalavanīlakandha ram· . hārabhālamagnakapilekṣaṇaṁ vapurddūrato haratu duṣkṛtāni vaḥ 2 Āsīdam·bujanābhanābhikamalātdbrahmā marīcistatastasmādgotra karo diteḥ patirataḥ sūyyryasurendrācchrcitaḥ . sttasmādrudrajidugravīryyavi bhavaḥ śriīmānataścandrajittadvaṁśe śibiruttamovanibhṛtāntrā tā kapotasya yaḥ . 3 kokkiḷḷicoḷakarikālayaśaḥprakāśe ko ccaṁkaṇādikulabhūpatijanmabhūmau . śriīmān· babhūva vijayiī vija yālayosya vaṁśoe nṛpaḥpravarasevitapādapīṭhaḥ . 4 Asyāditya ssutobhūdakhilamadharayan· bhūbhṛtām·ṁ bvṛndamuccainnrnānādeśāvagā haprahaitarucihatārātivarggāndhakāraḥ . tatttvāvoekṣiīsvacārādana varatarayāvattrtisaccakravittartī yasmai nityodayāya pramudita manaso nemurāśāścatasraḥ . 5 Asmāccakradharaśriyam· prakaṭayanpratyakṣa mātmanyalamāndaṁ devaśḥśatrudavānalassamajani śriīvīranārāyaṇaḥ . bāhā daṇḍagatam· bibhattrti suciram·ṁ viśvam·bharāmaṇḍalam·ṁ saptadvīpasamudraśailama dhunaā keyūrabuddhyaiva yaḥ . 6 hemagarbhatulābhārabrahmadeyasurā layāḥ . yena pravattrtitā dhammrmāstathā dānānyanekaśaḥ . 7 yaḥ pulomata nayāmiva śakraḥ parvvatendratanujāmiva śarvvaḥ . kaiṭabhāririva sāgaraka nyāṁ keraḷeśvarasutāmupayeme . 8 samutkhātau bāṇakṣidhtidhara patī yena sahasā jitā vaitdum·bādyādiśi diśi narendrāśca bahuśaḥ . mathitvā pāṇḍyendraṁ karituragaviīrāṁṅgasahitaṁ raṇā gre yaddaṇḍassamadhuramibhavrātamaharat· . 9 laṁkeśvaraprahita mapramitam balaughamṁ vīropabṛṁhitamibhāśvaghaṭāvakirṇṇīrṇam· . ha tvā kṣaṇena raṇamūrddhani yortthayuktaṁ saṁgrāmarāghava padam· bhuvane bibhartti . 10 pāṇḍye jite yena hi rājasiṁhe dvayo ssamāsīt· samameva bhītiḥ . svamitraghātena dhanātdhibhartturanantaratve na vibhiīṣaṇasya . 11 yasyābhavatpravarakāśyapavaṁśajogre ka ṇvo mahāmunīiranalpatapaḥprabhāvaḥ yaḥ siṁhanandimahimapra tilabdhavitṛdhirggaṁgānvayo vijayatāñca jayatām· varassaḥ . 12 śrīvāsadhāmni kuvaḷālapure viśāle kāṇvāyanassakala gaṁgakulātdibhūtaḥ . rājā babhūva bhuvi koṁkaṇīināmadhe yo yo bāṇamaṇḍalajayāya kṛtābhiṣekaḥ . 13 ślśilāsta m·bhonalpaḥ karataḷagṛhītāsilatayā dvidhā cakre yena pra balaśiśuliīlena śiśunā . prahāreṇaikena pravarasi tapiñcchanṁ dhvajavaraṁnṁ yadiīyanṁ dṛṣṭvoccai raṇaśirasi bibhyatyari gaṇvṇāḥ . 14 śriīviṣṇugopaharimādhavaduvvrvinītabhūvikramaprabhṛti bhūpatijatnmamānye . tasyānvaye pṛthuyaśāśśivamārasūnuḥ śriī mān· babhūva pṛthivīpatirekavīraḥ . 15 yo diṇḍikojeriganāga dandtau rarakṣa bhītāvabhaiayapradānāt· . kṣoṇīpaterekamamo ghavarṣātnmraṛtyommrmukhādanyamananyatulyaḥ . 16 yena vaim·balguḻinā mnīi raṇāgre khaṅgayaṣṭinihatāribalena . gāṁgamam·bu gamitaṁ śitaśastrautaotkhātamasthiśakalaṁ svaśarīrālat . 17 yaḥ śrīpuṟambiyamahāhavamūnrdhni dhīraḥ pāṇḍyeśvaram·ṁ varaguṇaṁ sahajsā vijitya . kṛtvārtthayuktamaparājitaśabdamātmaprāṇa vyayena suhṛdastrīidivañjagāma . 18 śrīmārasiṁhastanayosya jajñe nareśvaro gaṁgakulapradīpaḥ . mānaikadhāmāriku lāndhakāravidhvaṁsane caṇḍakaraprabhāvaḥ . 19 Asyāsiattainayaḥ prasādasumukhassam·bhāvito janmanā bibhrat· kalpataruvratam· praṇayi nāṁ kālānalo vidviṣām· . Ākhyātaḥ pṛthiviīpatiḥ kṣitibhṛtām· magresaraḥ kesarī yaścābhārlapatedaṁ bibhattrti ripubhi ddrdattān· prahāraaānyudhi . 20 tasmānnṛpolabhata paṭṭamayam· prasādam bāṇādhirājapadalam·bhanasādhanaṁ yaḥ . Ākrāmato yudhi parānta kato narendrān· gaṁṅgānvapvāyasalilāśayarājasiṁhaḥ . 21 śauryyoryaudāryyakṛtañjṛjñatāmadhuratādākṣiṇyamedhākṣamāpra jñāśaucaśamānubhāvakaruṇākṣāntipradhāno nayī . Ākrānta ḥ pṛthivīpatiṁ sa kalinā śokaaāvasādau vinā sthātundrāgbali vaṁśajoyamiti yam· bheje guṇānāṁ gaṇaḥ . 22 vidā rayan· pallavavat· dgiriāndrān· vṛṣapriyo dānavahāgrahastaḥ . vahanmahiīṁ śrīsahajo yathārtthaṁ yo hastimallāparanāmadheyaḥ . 23 kṛṣṇadhvajaḥ paṟivipuryyadhipo vṛṣāṁkaḥ paiśācadundubhirayīryudhi nandinā thaḥ Ājñaāpitaḥ svayamabhūpdadpi hastimallo vijñaāpayan sa parakesarīi ṇā nṛpeṇa . 24 puṇyaṁ samaṁ kṛtavatām· parirakṣatāñca ta draksateti sa parāntaka Ekavīraḥ Āgāminaḥ kṣitipatiīn· praṇamatyajasrammūrddhnā smāarāricaraṇām bujaśekhareṇa . 25 bhūmiṁ sa dattavānasmai kaṭḍaikkoṭṭūriti śrutām· . Udayenducaturvve dimaṁgalāya ca pārtthivaḥ . 26 Atra vidyādhiarīpaṭṭiddrdevapaṭṭiriti śrutam· . Etatpaṭṭidvayaṁ pūrvvaṁ bhujyamānandigampbaraiḥ . 27 dvayametat·d vihāyātra dattavāṁśca sa pārtthivaḥ . Etat·d dvayaṁ prasiddhaṁ hi pūrvvaṁ kṣapaṇakānvitam· . 28

matirai koṇṭa kopparakesarivarmmaṟku yāṇṭu patiṉaintāvataṟku cempiyaṉ māvalivāṇarāyar viṇṇappattā ṟperumāṉaṭikaḷ tam perāṟceyta brahmadeyam paṭuvūrkkoṭṭattu melaṭai yāṟunāṭṭukkaṭaikkoṭṭūrai Udayacantiramaṅkalattoṭey kūṭa vīranārāyaṇacceri yeṉṟu brahmadeyañceytamaiyillitaṟkukkīḻpāṟkellai pālāṟṟiṉ ki ḻakkiliṭaiyāṟṟukkollaiyiṉ kīḻaiyālamummitaṉ teṟku nokkicce lla marutummitaṉṟeṟku nokkiccella viṇṇamaṅkalattārerik kuppāynta vayirakkālunteṉkīḻpāṟkellai pālāṟunteṉpāṟkel lai Eṭṭippuñciyummitaṉ meṟku nokkiyeṟicciṟṟariyūrppāḻiṉ vaṭa kkiṟpaḷḷamummitaṉ meṟku nokkiyeṟa viṇṇappuliyaṉeriyiṉ kīḻ kaṭaikkompiṉālamummitaṉ meṟku nokkiyeṟa neṭuṅkaḷar muṭavempu mmitaṉ meṟkeṟappuṉaṟceṭummitaṉ meṟkeṟa Iṇṭaṅkuṟukkiyiṉ teṟkiṟpūutalummitaṉ meṟkeṟa periyamalaiyaḷavum melpāṟke llai Olikkum pāṟaiyummitaṉ vaṭakku nokkicceṉṟu muppeṇ ṭirkuṟukkiyummitaṉ vaṭakku nokkicceṉṟu kutiraivaṭiyummi taṉ vaṭapāṟkellaiyatiyamāṉmuṇṭaiyummitaṉ kiḻakku nokkiyiḻiyappiṭāmpuḻaiyummitaṉ kiḻakku nokkiyiḻiya kkurāṅkuṭṭaiyummitaṉ kiḻakku nokkiyiḻiyavorerumaiccariyummi taṉ kiḻakku nokkiyiḻiya kaṅkāyaṉeri vaṭakkilālattoṭaṭai meṭummi taṉ kiḻakku nokkiyiḻiya periya kaṉṉarampummitaṉ kiḻakku nokkiyiḻiyak kallāliyoṭaṭaippaṭar pāṟaiyummitaṉ kiḻakku nokkiyiḻiya periya turi ñcilummitaṉ kiḻakku nokkiyiḻiyappaṭar pāṟaiyummitaṉ kiḻakku nokki yiḻiya turiñciloṭaṭaikkaṟkuṟumpummitaṉ kiḻakku nokkiyiḻiya moṭṭai kkuṟukkiyiṉ vaṭameṟkiṟṟaṇakkoṭṭaikkuṭṭaiyum moṭṭaikkuṟukkiyiṉ mattakattuppaṭar pāṟaiyummitaṉ kiḻakku nokkiyiḻiyakkārai kaṭaṟummita ṉ kiḻakku nokkiyiḻiyappālāṟṟaḷavum . Ipparicu nāṭṭaikkūṭṭi nila naṭappittukkalluṅkaḷḷiyunāṭṭi paḻam paḷḷiccantamāṉa viccā tiripaṭṭiyuntevarpaṭṭiyumāṉa Ivviraṇṭu paṭṭiyunīkki Innāṟpālel laiyuḷḷum Uṇṇilamoḻiviṉṟi Āyirappuraviṉāl Utayacantiramaṅka lattāṟkey kūṭa Ipparicey Aṟaiyolaippaṭi śāsaṉañceyvittuk kuṭutteṉ cempiyaṉ māvalivāṇarāyaṉeṉ .

Onnamo nārāyaṇāya .

°vattrtisaccakravittartī Read ºvartisaccakravartī; in the original this word is followed by an erased letter. yena This word is engraved on an erasure. vijayatāñca jayatāṁ Cancel ca, which offends against the metre, and read vijayatāṁ jayatāṁ. °rājasiṁhaḥ Read ºrājahaṁsaḥ in accordance with the preceding salilāśaya. pallavavat·d giriāndrān· Read pallavavadgirāndrān; ndrān· is corrected by the engraver from ndrā. °ppāḻiṉ vaṭa The letters ṉ vaṭa are engraved on an erasure. kkiṟpaḷḷamummitaṉ The first ḷa of paḷḷa is engraved on an erasure. kutiraivaṭiyummi The yu of vaṭiyum is engraved on an erasure.
A.—Sanskrit portion

Hail! Prosperity!

(Verse 1.) May he (viz., Vishṇu) incessantly grant you prosperity, the lord of Prosperity (and) master of the Universe, of whom the eight-bodied (Śiva) himself became one half of the body;Viz., in the form of Harihara, which consists of Vishṇu and Śiva joined in one. Compare No. 73, verse 4. from the lotus on whose navel the creator of the worlds was produced; (and) whose true nature the primeval speech (i.e., the Vēda) reveals!

(V. 2.) Let it far remove your sins, the being (viz., Śiva) which is the enemy of Cupid; whose diadem is the moon; the dark (spot) on whose throat resembles a particle of a cloud; (and) in whose forehead is sunk a (third) reddish eye!

(V. 3.) From the lotus on the navel of Vishṇu was produced Brahmā; from him Marīchi; from him (Kāśyapa) the founder of a gōtra (and) husband of Diti; from him the Sun, who is praised by (Indra) the lord of gods; from him Rudrajit, who was full of terrible power; from him the glorious Chandrajit; (and) in his race Śibi, the best of kings, who saved a pigeon (by offering his own flesh to a hawk).

(V. 4.) In his race, which was resplendent with the fame of Kōkkiḷḷi, Chōḷa and Karikāla, (and) which was the birth-place of Kōchchaṅkaṇ and other noble kings, was born the glorious (and) victorious Vijayālaya, whose foot-stool was worshipped by the best of kings.

(V. 5.) His son was Āditya, who overcame the whole crowd of exalted kings; whose splendour, being emitted to enter various countries, dispelled the darkness (which were) troops of enemies; who learned the true state (of the affairs of his enemies) from his spies; who made the excellent wheel (of his authority) roll with incessant speed; (and) to whom, the continually rising, joyfully bowed the four regions.Every word in this verse also applies to the sun (āditya), whose name the king bore.

(V. 6.) From him was born the glorious king Vīranārāyaṇa, a jungle-fire to enemies, who, visibly (and) amply manifesting the glory of Chakradhara,This word has to be taken in two ways, viz., as a synonym of chakravartin, ‘an emperor,’ and as an epithet of Vishṇu, one of whose names (Nārāyaṇa) forms part of the king's name. (which resides) in him, now wears for a long time, as easily as an arm-ring, the circle of the earth, together with the seven continents, oceans and mountains, resting on (his) strong arm.

(V. 7.) He practised many meritorious acts and gifts, (as) the hēmagarbha (gift), the tulābhāra (gift), gifts (of land) to Brāhmaṇas, and (the building of) temples.

(V. 8.) As Śakra (Indra) the daughter of Pulōman, as Śarva (Śiva) the daughter of the lord of mountains, (and) as (Vishṇu) the enemy of Kaiṭabha the daughter of the ocean, he married the daughter of the lord of Kēraḷa.

(V. 9.) He uprooted by force two lords of the Bāṇa kings and defeated the Vaidumba and many other kings in various regions. His army, having crushed at the head of a battle the Pāṇḍya king together with an army of elephants, horses and soldiers, seized a herd of elephants together with (the city of) Madhurā.

(V. 10.) Having slain in an instant, at the head of a battle, an immense army, despatched by the lord of Laṅkā, which teemed with brave soldiers (and) was interspersed with troops of elephants and horses, he bears in the world the title Saṁgrāmarāghava, which is full of meaning.The name Saṁgrāmarāghava, i.e., ‘(resembling) Rāma in battle,’ was appropriate in his case, because he defeated an army of the king of Ceylon, just as Rāma had killed Rāvaṇa, the fabulous ruler of Laṅkā.

(V. 11.) When he had defeated the Pāṇḍya (king) Rājasiṁha, two persons experienced the same fear at the same time: (Kubēra) the lord of wealth on account of the death of his own friend,This seems to imply that the Pāṇḍya king Rājasiṁha possessed great wealth, which was seized by the conquering Chōḷa king. (and) VibhīshaṇaThis is the name of Rāvaṇa's younger brother, who was raised to the throne by Rāma. on account of the proximity (of the Chōḷa dominions to Ceylon).

(V. 12.) May it be victorious, the Gaṅga family, at the beginning of which was the great sage Kaṇva, who was born in the excellent race of Kāśyapa, (and) the power of whose austerities was very great; which obtained increase through the might of Siṁhanandin; (and which is) the best of victorious (dynasties)!

(V. 13.) In the great (city of) Kuvaḷālapura, which was the dwelling-place of Prosperity, resided a king whose name Koṅkaṇi (was well known) on earth; who was a descendant of Kaṇva (Kāṇvāyana); who became the first of the whole Gaṅga race; (and) who was anointed to the conquest of the Bāṇa country (maṇḍala).

(V. 14.) (While still) a youth, he who resembled the powerful Śiśu (Kumāra)This god is supposed to have split the mountain Krauñcha. in gracefulness, split in two a huge stone pillar with the sword held in (his) hand at a single stroke. The crowds of enemies became afraid when they perceived at the head of the battle his lofty, excellent banner which bore a beautiful swan.Sitapiñchha is the same as svētagarut, which the Amarakōśa (ii. 5, 23) gives as a synonym of haṁsa.

(V. 15.) In his lineage, which deserves respect because there were born (in it) the glorious Vishṇugōpa, Hari, Mādhava, Durvinīta, Bhūvikrama and other kings, was born Śivamāra's son, the glorious Pṛithivīpati (I.), a matchless hero of wide fame.It is difficult to say which of the three words pṛithuyaśas, pṛithivīpati and ēkavīra is the actual name of the king. I select Pṛithivīpati, because the same name is borne by another king in verses 20 and 22.

(V. 16.) By the promise of security, he who was unequalled by others, saved Iriga and Nāgadanta, the sons of king (kō) Diṇḍi, who were afraid,—the one from king Amōghavarsha, (and) the other from the jaws of death.

(V. 17.) At the head of a battle called (after) Vaimbalguṛi, he who had slain the army of the enemy with (his) sword, caused a piece of bone, which had been cut from his own body by the sharp sword, to enter the water of the Gaṅgā.It is not clear if the bone was cut out by one of the enemies or by himself, nor why it was subsequently immersed in the Gaṅgā.

(V. 18.) Having defeated by force the Pāṇḍya lord Varaguṇa at the head of the great battle of Śrīpuṟambiya, and having (thus) made (his) title Aparājita (i.e., ‘the Unconquered’) significant, this hero entered the heaven of (his) friend (viz., Indra) by sacrificing his own life.

(V. 19.) His son was the glorious king Mārasiṁha, the light of the Gaṅga family (and) the only abode of honour, who possessed the power of the sun in dispelling darkness,—a crowd of enemies.

(V. 20.) His son was called Pṛithivīpati (II.), the foremost lion among kings, whose face beamed with kindness, who was exalted by birth, who kept the vow of (resembling) the Kalpa tree towards friends, who was the fire of death to enemies, and who bore, from the forehead to the feet, wounds received from the enemies in battle.

(V. 21.) This prince, a flamingo in the tank of the Gaṅga family, received from thatThis pronoun refers to the Chōḷa king whose reign was described in verses 6 to 11. Parāntaka, who attacked kings in battle, a grant (prasāda) in the shape of a (copper) plate (paṭṭa),With paṭṭamayaḥ prasādaḥ compare prasāda-paṭṭaka, Ep. Ind., Vol. III, p. 312. which was the instrument of the attainment of the dignity (pada) of lord of the Bāṇas (Bāṇādhirāja).

(V. 22.) Oppressed by the Kali (age), the political crowd of virtues, viz., courage, liberality, gratitude, sweetness, courtesy, wisdom, patience, intelligence, purity, tranquillity, dignity, mercy, forbearance, etc., forthwith joined, in order to rest without grief and fatigue, this Pṛithivīpati (II.), because they thought that he was born of the race of Bali.In reality, Pṛithivīpati II. was not a descendant of Bali, the mythical ancestor of the Bāṇa kings (Ep. Ind., Vol. III, p. 74), but the Bāṇa kingdom had been conferred on him, a Gaṅga, by Parāntaka I.

(V. 23.) He deservedly bore the other name Hastimalla,I.e., ‘the wrestler with elephants’ or ‘the best of elephants.’ as he tore up the Hill-chiefs (Girīndra) together with the Pallavas, as he was devoted to virtue, as his fingers (always) carried gifts, as he bore the earth, (and) as he was prosperous from birth;—[just as the divine elephant Airāvata tears up large hills like sprouts, is beloved by Indra, carries rut on the tip of his trunk, bears the earth, and was born (from the milk ocean) together with the goddess of Prosperity].

(V. 24.) He whose banner bore (the emblem of) a black-buck, who was the lord (of the city) of Paṟivipurī, whose crest (aṅka) was a bull, whose drum (was called) Paiśācha, who was fearless in battle, (and) who was the lord of Nandi,—though himself (called) Hastimalla,The lion and the elephant are considered as natural enemies. Hastimalla means ‘the best of elephants,’ and Parakēsarin ‘the lion to enemies;’ hence the virōdha. on submitting a request, was commanded (accordingly) by king Parakēsarin.This seems to mean that Hastimalla received Parakēsarin's permission to make the present grant.

(V. 25.) “The religious merit of those who perform (grants), and of those who protect (them), (is) equal. Therefore protect (the present gift)”: (Speaking) thus, the matchless hero Parāntaka incessantly bows (his) head, whose diadem are the lotus feet of Cupid's enemy (Śiva),I.e., who is a devotee of Śiva. Compare Vol. I, p. 5, notes 3 and 10; Vol. II, p. 11, note 3; and Ep. Ind., Vol. IV, p. 83, note 3. to future kings.

(V. 26.) This king granted the land called Kaḍaikkōṭṭūr, on his (viz., Hastimalla's) behalf, to (the village of) Udayēndu-chaturvēdimaṅgalam.

(V. 27.) The two paṭṭisRegarding paṭṭi see p. 359, note 12. called Vidyādharīpaṭṭi (and) Dēvapaṭṭi in this (village) had been formerly enjoyed by the Digambaras.

(V. 28.) The king made the gift excluding these two (paṭṭis) of that (village); for, these two were known to have formerly belonged to the Kshapaṇakas.The Kshapaṇakas are the same as the Digambaras in verse 27.

B.—Tamil portion

(Line 71.) In the fifteenth year (of the reign) of Madirai-koṇḍa Kō-Parakēsarivarman,—His Majesty (perumāṉ-aḍigaḷ) had, at the request of Śembiyaṉ-Māvalivāṇarāyar, converted (the village of) Kaḍaikkōṭṭūr in Mēl-Aḍaiyāṟu-nāḍu, (a subdivision) of Paḍuvūr-kōṭṭam, together with Udayaśandiramaṅgalam, into a brahmadēya, called Vīranārāyaṇachchēri after his own name.

(L. 75.) The eastern-boundary of this (village is) a banyan tree (ālam) on the east of (the land called) Iḍaiyāṟṟukkollai on the east of the Pālāṟu (river); going to the south of this, a marudu (tree);marutu or marutam in Tamil and arjuna in Sanskrit is the tree Terminalia alata. It forms part of Tiru- viḍaimarudūr or Madhyārjuna, the name of a famous shrine of Śiva near Kumbhakōṇam, which Śaṁkara is said in the Śaṁkaravijaya to have visited; see Dr. Aufrecht's Oxford Catalogue, p. 248a. and going to the south of this, the (channel called) Vayirakkāl, which feeds the (tank called) Viṇṇamaṅgalattāṟēri.

(L. 78.) The south-eastern boundary (is) the Pālāṟu (river).

(L. 79.) The southern boundary (is) a group of nux vomica trees (eṭṭi); ascending to the west of this, a pit on the north of the waste land (of the village) of Śiṟṟariyūr; ascending to the west of this, a banyan tree at the outlet on the eastern side of the (tank called) Viṇṇappuliyaṉēri; ascending to the west of this, a crooked neem tree (vēmbu) on a large (piece of) barren ground; ascending to the west of this, an expanse of water; ascending to the west of this, a bush on the south of a cross-roadkuṟukki is perhaps the same as kuṟukkuppātai and kuṟukkuvaḻi. with iṇḍu (creepers);According to the Tamil dictionaries, this is a thorny creeper, Mimosa rubicaulis. and ascending to the west of this, the foot of a high hill.

(L. 83.) The western boundary (is) a resounding boulder; going to the north of this, the “cross-road of the three women;” and going to the north of this, the “horse's halter.”

(L. 86.) Its northern boundary (is) Adiyamāṉ-muṇḍai;atiyamāṉ is probably the same as Adigaimāṉ, ‘the king of Adigai,’ and muṇṭai means ‘a shaven widow.’ Perhaps this fanciful name designated a bare rock which resembled a human head in shape. descending to the east of this, Piḍāmbuṛai (?); descending to the east of this, a pond with kurā (shrubs);Webera corymbosa. descending to the east of this, a path (of the breadth) of one buffalo; descending to the east of this, a hillock near a banyan tree on the north of the (tank called) Kaṅgāyaṉēri; descending to the east of this, a large vein (?) of stone; descending to the east of this, a large boulder near a kallāli;This may be the same as kallālam, Ficus virens. descending to the east of this, a large turiñjil (tree);Mimosa amara. descending to the east of this, a large boulder; descending to the east of this, a stone wall (?) near a turiñjil (tree); descending to the east of this, a pond near a taṇakku (tree)Morinda umbellata. on the north-west of a bare cross-road, and a large boulder on the bare cross-road; descending to the east of this, a thicket of kārai (shrubs);Webera tetrandra. and descending to the east of this, the bank of the Pālāṟu (river).

(L. 96.) Having assembled accordingly (the inhabitants of) the district (nāḍu), having caused (them) to walk over (the boundaries of) the (granted) land, having planted stones and milk-bush (on the boundaries), having excluded the two paṭṭis called Vichchādiripaṭṭi and Dēvarpaṭṭi,These two paṭṭis are also referred to in verses 27 and 28 of the Sanskrit portion. which had been formerly a paḷḷichchandam,This word means ‘a gift to a Jaina temple;’ see p. 52, note 2. (but) having includedLiterally, ‘not having excluded.’ the cultivated land situated within the above four boundaries, and having caused an edict (śāsana) to be drawn up in accordance with the order of the king,—I, Śembiyaṉ-Māvalivāṇarāyaṉ, gave (the above land), together with a gift of one thousand (gold coins), to all the inhabitants of Udayaśandiramaṅgalam.

(L. 101.) Om. Obeisance to Nārāyaṇa!

Digital edition of SII 2.76 by converted to DHARMA conventions by Emmanuel Francis.

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