svasti śrī . vīramey tuṇaiyākavun=tiyākameyaṇiyākavum ceṅkoloccikkaruṅkali kaṭin=tu teṉ naṉaittalai koṇṭu ceralaṉaittiṟai koṇṭu ciṅkaḷatecam vaAṭippaṭuttu veṅkaḷattāhavamal laṉai Aiyammaṭi meṉ koṇṭu veṅkaināṭu mīṭṭukkoṇṭu taṉṉuṭaṉ piṟan=ta muṉṉavar viratamuṭi ttu van=taṭi paṇin=ta caḷukki vijaiyātittarkku maṇṭalam Aruḷikkaḻalaṭi paṇin=ta maṉṉarkkukkaṭāram Eṟin=tu kuṭutta ruḷi comiīśvaraṉ kaṉṉaratecam kaiviṭatturatti van=taṭi vaṇaṅkiya caḷukki vikkiramātittaṉai Eṇṭicai nikaḻ kaṇṭikai cūṭṭi Iraṭṭapāṭi Eḻarai Ilakkamum Eṟin=tu kuṭuttaruḷi vijaiyasiṅkācaṉattulakamuḻutuṭaiyā ḷoṭum viīṟṟirun=taruḷiya kovīirarājakecarivanmarāna Uṭaiyār śrīviīrarājentradevaṟku yāṇṭu Eḻāvatu . muraṭcaḷukkiyai muṭakkāṟṟil mutuku kaṇṭu munivāṟi Iraṭṭarājakulakālaṉ Ikal vīrarājentraṉ puyaṅkoṇṭu potu niī kki Āḷkiṟa jayaṅkoṇṭacoḻamaṇṭalattu kaḷattūrkoṭṭattu taniyūr śrīmaturān=takacaruppetimaṅkalat tu peruṅkuṟisabhaiyom Eḻuttu nammuūr piṭākai perumpeṟūrāṉa tiripuvananallūr tiruttāṉtoṉṟima hāśrīkaraṇaĪśvaramuṭaiyaārkku Iṟaiyiliyāka viṭṭa nilam perumpeṟūr Eri karaikku teṟkum Ivverinin ṟum Ampalattu tūmpiṉniṉṟum teṉmeṟku nokki pona vāykkālukku meṟku Ivvāykkālni ṉṟum Ittevar koyile Eṟa pona vaḻi varampukku vaṭakkum Ittevar koyilil kiḻakkil caturavaṟutikku kiḻakkum naṭuvuḷ parappum tāḻvum Iṉṟi mañcikkamāka kiṭan=ta nilattil muūnṟu pāṭakam tirutti Itte vaṟku tirucceṉnaelnaṭaikkum tiruvārātaṉai ceyvaārkkumāka Iṟaiyiliyāka kuṭuttom peruṅkuṟisa bhaiyom . paṇittār viīracoḻaceri ve ta paṇiyāl caruṭai

meṉ koṇṭu No. 15 of the list on p. 193 above reads veṉ kaṇṭu. maṇṭalam No. 15 reads veṅkaimaṇṭalam. vikkiramātittaṉai No. 15 reads tittaṟku. Iraṭṭarājakulakālaṉ The la is entered below the following ṉ. jayaṅkoṇṭacoḻamaṇṭalattu Instead of the passage beginning with line 8 and ending here, No. 16 has the following:— veṟi kuṟitta kaḷan=tanṉil porkkaḷattu puṟaṅkoṇṭu Iraṭṭakoṉai puraṭṭaṭakki Ikal vīrarājentraṉ nilaṅkoṇṭu potu nīkki āḻkiṉṟa jayaṅkoṇṭacoḻamaṇṭalattu.

(L. 1.) Hail ! Prosperity ! While courage was (his) only help and liberality (his) only ornament, (the king) wielded the sceptre and dispelled the dark Kali (age). (He) took the head of the king of the South (i.e. the Pāṇḍya),As will appear from No. 88 below, the ‘taking of the head of the Pāṇḍya’ means that the king, being seated on his throne, placed his foot on the head of the latter. levied tribute from the Śēralaṉ (i.e. the Chēra king), and subdued the Śiṅgaḷa (i.e. Siṁhala) country.

(L. 2.) (He) saw the back of (i.e. put to flight) Āhavamalla five times in hot battles, recovered Vēṅgai-nāḍu, fulfilled the vow of the elder brother who was born with him, and bestowed the [Vēṅgai]-maṇḍalam on the Śaḷukki (i.e. Chalukya) Vijayāditya who came and worshipped (his) feet.

(L. 4.) Having conquered (the country of) Kaḍāram, (he) was pleased to give (it) (back) to (its) king who worshipped (his) feet (which bore) ankle-rings.

(L. 5.) (He) chased Sōmēśvara (and forced him) to abandon the Kaṉṉara country, invested the Śaḷukki Vikramāditya, who came and bowed to (his) feet, with the necklace which illumined the eight directions, and was pleased to conquer and to grant (to him) the seven and a half lakshas of Raṭṭapāḍi.This passage was already quoted above, p. 65, note 1, from No. 175 of 1894 (No. 16 on p. 193 above).

(L. 6.) In the seventh year of (this) king Rājakēsarivarman alias the lord Śrī-Vīrarājēndradēva, who was pleased to be seated on the throne of victory together with (his queen) Ulagamuḻuduḍaiyāḷ.

(L. 8.) The writing of us, the great assemblySee above, p. 176, note 2. of Śrī-Madurāntaka-chaturvēdimaṅgalam, an independent villageOn taṉiyūr see above, p. 3, note 7. in Kaḷattūr-kōṭṭam, (a district) of Jayaṅgoṇḍa-Śōḻa-maṇḍalam, which is ruled over—having conquered (it by the strength of his) arm and having made it his exclusive propertyLiterally, ‘having stopped its being the common property (of other kings).’ The same phrase (potu nīkki) occurs in a description of the reign of Rājamahēndra; see p. 191 above, clause b. —by the warlike Vīrarājēndra, the god of Death to the family of the Raṭṭa king, (whose) anger abated (only) after seeing the back of the obstinate Śaḷukki (i.e. Chalukya) on the bank of) the winding river.Compare above, p. 191 and note 8. In No. 16 of the list on p. 193 above, the whole passage runs as follows (see above, p. 203, note 3):—“Jayaṅgoṇḍa-Śōḻa-maṇḍalam, which is ruled over—having conquered the earth and having made it his exclusive property—by the warlike Vīrarājēndra, (who) put a stop to the deceit of the Raṭṭa king after seeing (his) back in an encounter on the battle-field which (the enemy) had appointed (in his) fury.”

(L. 10.) (The following) land was granted, free of taxes, to the god of the Tiruttāṉtōṉṟi-Mahāśrīkaraṇa-Īśvara (temple) at Perumbēṟūr alias Tribhuvananallūr, a hamlet of our village.

(L. 11.) Three pāḍagamSee above, p. 177 and note 3. in the land which had been lying as mañjikkam,Compare above, p. 30 and note 4. without being levelled and dug up, within (the following boundaries): to the south of the bank of the tank at Perumbēṟūr; to the west of the channel running towards the south-west from the (sluice called) Ambalattu-tūmbu of this tank; to the north of the margin of the road leading from this channel up to the temple of this god; and to the east of the end of the square (field) on the east of the temple of this god.

(L. 14.) Having reclaimed (this land), we, the great assembly, gave (it) to this god, free of taxes, for (supplying) paddy of the red kind to the templetiruccennelnaṭai is evidently the same as tiruccennaṭainel, which occurs in Vol. I. p. 117, line 5. and for (supporting) those who perform the worship in the temple.

(L. 16.) (This) was ordered by . . . . . of Vēṟpuṟam, (in charge of) Vīra-Śōḻaśēri . . . . . . . . . .

Digital edition of SII 3.84 by converted to DHARMA conventions by Emmanuel Francis.

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