SII 3.113: original edition by H. Krishna Sastri XII.—INSCRIPTIONS OF RAJAKESARIVARMAN, MADIRAIKONDA RAJAKESARIVARMAN OR GANDARADITYA. No. 113.—ON THE SOUTH WALL OF THE CENTRAL SHRINE IN THE GHRITASTHANESVARA TEMPLE AT TILLASTHANAM. No. 287 of 1911. author of digital edition Emmanuel Francis DHARMA Paris, CEIAS DHARMA_INSSIIv03p0i0113 DHARMAbase

This inscription is dated in the 13th year of Rājakēsarivarman. It records gifts of gold made by Teṉṉavaṉ Pirudimārāśaṉ alias Kaṭṭi Oṟṟiūraṉ and Varaguṇa-Perumāṉār, the wife of Parāntaka Iḷaṅgōvēḷār, for two perpetual lamps to be burnt in the temple of Mahādēva (Śiva) of Tiruneyttāṉam which was a dēvadāna (village) in Poygai-nāḍu.

Among the boundaries described in the inscription the embankment Karikālakarai is worthy of mention.

Varaguṇa-Perumāṉār under the name Varaguṇā has been mentioned in the Mūvarkōyil inscription at KoḍumbāḷūrMadras Epigraphical Report for 1908, pp. 87ff. as the wife of Bhūti-Vikramakēsarin whose other name was Madhurāntaka-Irukkuvēḷ. Perhaps Parāntaka Iḷaṅgōvēḷār of our inscription is the same as Madhurāntaka Irukkuvēḷ.

Mr. Venkayya considered that Madhurāntaka Irukkuvēl was a contemporary of Āditya Karikāla II.Ibid. The palaeography suggests a much earlier period for the inscription.

The virāmas are marked throughout by a zigzag line placed at the top of the letters and the length of the consonants is denoted by a symbol which looks like ḷa.

 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 śrī . korājakesarivarmaṟku yāṇṭu 10 3 Āvatu poykaiñāṭṭut tevatāṉan tiruneyttāṉattu mahādevarkkut teṉṉavaṉ piru timārācaṉāyiṉa kaṭṭi OṟṟiŪraṉ nicati Uḻakku neyyāloru nontāviḷa kkerivatākak kuṭutta poṉ 2 10 5 Um parāntakaviḷaṅkoveḷār teviyā r varakuṇaperumāṉār Oru nontāviḷakkiṉukkuk kuṭutta poṉ 2 10 5 Umākap po ṉ 5 10 ñciṉālum tevar nilaṅ kaṟaiyuntiṭaluṅ kalvi nirnilamāka macakkiṉa nilat tukkellai karaikkiḻ viṣṇubhaṭṭārakar tuṭavaikku merkkuṅ karikālakkaraikku vaṭakkun tevaruṭai ya puṉceykkaṟāykkuk kiḻakkumantaṉūr vāykkālukkut teṟkumivvicaiytta perunā ṉkellaiyuḷḷakappaṭṭa nilam ce pattucceyuṅ kāoṇṭu nicatiyiraṇṭu nontāviḷa kku candrādit=taval Erippomāṉon tiruneyttāṉattu sabhaiyum pātamulamumitu panlāheśvarar· rakṣai ..

(Line 1.) Hail ! Prosperity ! In the 13th year of (the reign of) king Rājakēsarivarman, Teṉṉavaṉ Pirudimārāśaṉ alias Kaṭṭi Oṟṟi-ūraṉ gave 25 kaḻañjuKaḻañju is indicated by the symbol. of gold for burning one perpetual lamp with (one) uḻakku of ghee every day, to the (god) Mahādēva (Śiva) of Tiruneyttāṉam which was a dēvadāna in Poygāi-nāḍu; and Varaguṇa-Perumāṉār, the queen (dēviyār) of Parāntaka-Iḷaṅgōvēḷār, (also) gave 25 kaḻañjuKaḻañju is indicated by the symbol. of gold for one perpetual lamp. With (this) total of 50 kaḻañjuKaḻañju is indicated by the symbol. of gold (some) land of the god was cleared of its borders and mounds and converted into a wet field. The boundaries (of this reclaimed) land (are):—

(L. 7.) West of the cultivated land (tuḍavai) of (the god) Vishṇu-Bhaṭṭāraka (lying to the) east of the border; north of the embankment (called) Karikāla-karai; east of the kaṟāy dry lands of the god; and south of (the channel called) Andanūr-vāykkāl. Having (thus) received the ten śey of cultivated wet land situated within the four great boundaries thus described, we, the assembly and the pādamūlamThis term is now generally used as a polite term of respect for a high person, but seems to apply here to the priests of the pādamūla, i.e., of God. of Tiruneyttāṉam, agree to burn daily two perpetual lamps, as long as the moon and the sun (endure). (The assembly of) all Māhēśvaras shall protect this (charity).

Digital edition of SII 3.113 by converted to DHARMA conventions by Emmanuel Francis.

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