svastīi śrī diśatu vaḥ śriyam ambuja-locanas tridaśa-mauli-nighṛṣta-padāmbujaḥ sakala-loka-bhayaṁ-kara-rākṣasa praśama-hetur ajeo madhau-sūdanaḥ . śrī-bhartuś śayana-parasya netre yat tejaḥ sthiti-laya-sūti-hetuḥ tan-nābher ajani samasta-biījam abjam ātma-yonis tato 'bhavat . Aṁgirās tata utpanno loka-nāthāc catur-mmukhāt bṛhaspatis tato mantriī śakrasya vala-bhedinaḥ . tataś śaṁyus tato jeajñe bharadvāja-samāhvayaḥ tato droṇo maheṣvāsas samare śakra-vikramaḥ . tato droṇān mahā-bāhus sarvva-yuddha-viśāradaḥ Aśvatthāmā kilāṁśena sarmbabhūpava pinākinaḥ . aśvatthāmnas tato rājā pallavākhyo babhūva Uyaḥ raratkṣa nava-khaṇḍa-sthān bhūpatīn sa-kṛṣiīvalān· . vimala-koṁkaṇikādi tad-anvayād ajani bṛndam ari-pramadānatam· nihita-śāsanam anya-nṛpeśv api priyatamañ jaya-ghoṣam anāratam· . bhuktvā bhuvaṁ sva-viīryyeṇa catus-sāgara-mekhalām· tataḥ svarggamṁ vimānena gateṣu vimalādiṣu . Āsiīt purandara-samo rājā dṛpḍhaa-bhaktir mmura-dvipṣi tdantivarmmā mahā-bāhuḥ tkṣmāpāla-makuṭānataḥ . dharmmeṇa pālanātd bhūmiṁ kalāv api yuge nṛpaḥ – varṣaṇād api dānasya parjjanya Iva nirbabhau . Ātmano bandi-yuktānyāṁ yamālaya-didṛtkṣayā – pātheyam iva kṛtvāriīn pakāṇḍāni visasarjja yaḥ . nandivarmmā mahā-bāhus saṁjāto tadantivarmmanaḥ samare vijitā bhūmir asahāyena yena saḥ . Āsīc chaṅkhāhvayā devī tanv-aṁgī nandivarmmaṇaḥ rāṣṭrakūṭa-kule jātā latkṣmīr iva mura-dviṣaḥ . kṣamāvatī dharitrīva mātṛvaj jagataḥ priyā babhau śaṁkhāhvayā devī rājñaḥ śrīr iva rūpiṇī . tasyām· babhūva mati-kānti-kalādi-matyām mānyaḥ kulena guṇavān bhuvana-trayeśaḥ Utpadyamāna-tapanādhipa-tulya-tejā jiṣṇuḥ kalāvānpa-samare nṛpatuṁga-devaḥ . yat-prasādārjjitā senā pāṇḍyena samare purā pārericit sa rājāgnir ddadāha ripu-saṁhatim· . nṛpatuṁga Iti khyāto bālo ’pi bhuvaneśvaraḥ – khyāto na kevalam bhūmāv amuṣminn api rāmavat . tasyopakāra-saṁyukto rājñaḥ kuru-kulodbhavaḥ veśāli-vaṁśa-mārttāṇḍaḥ prajānāṁ śaraṇe rataḥ . śaśivat tilako loke gāmbhīryyādau samudravat sūryyavad rakṣaṇāl lokānṁl lokānān nilayo nṛpaḥ . tasmāt tasyocitan nāma nilaitāṁgīti devavat Athavā sutarān nāma pratyakṣatvād viśām pateḥ . grāma-trayaṁ sva-rāṣtre saḥ kuru-vaṁśa-vivarddhanaḥ vijñāpya nṛpatuṁgeśāl labdham ājñapti-pūrvvakam‧ . ceṭṭup-pākkam phalādhāraṁ grāmam ekam athāparam‧ grāmaḥṁ vidyāviḷāṁgādi rebhhphānta-pada-nāmakam‧ . tasmād iṟaippuṉaiccerin tṛtīyaṁ sarvva-sampadam Evaṁ grāma-trayaṁ labdhamṁ vidyā-sthānāya dattavān . mandākiniīṁ samāyāntiīm ūrmmivega-samākulām‧ sa babhāra yathā devo dhūrjaṭir jaṭayaikayā vidyā-nadiī tathāgathādhā caturddiśa-gaṇākulā vāgūr-grāma-juṣāṁ sthānaṁ vyāpya yasmād vyavasthitā . tat sthānam evaṁ viduṣāṁ vidyāsthānam pracakṣate tebhyo dattvā sa bhūpālo gramān ājñaptipurvvakān . hasti-sañcāri-siīmāntān ātmānam bahu-manyate yuktān sarvva-pariīhārair akaratvena rakṣitān . Ājñaptir uttamaśīlas trai-lokyeśvara-pūjitaḥ mantrī bṛhaspati-prakhyo rājñaḥ śrī-tuṁgavarmmaṇaḥ . Āgāminaḥ prajāpālān yācate kuru-nandanaḥ dharmmasyaitasya sāmānyāt pālanīya Iti svayam‧ . dāsaḥ sthānasya vidyāyā vāgūr-grāma-juṣām ayam‧ kṛtavānñ śāstra-tattva-jñaḥ praśastin nāgayas sukṛt .

kō-vicaiya-nṛ patouṅkavarmmaṟku yāṇṭu Eṭṭāvatu

vēcāli-p-pēraraiyaṉ viṇṇap pattāl viṭēlviṭuku-kāṭupaṭṭi-t-tamiḻ-p-pēraraiyaṉ Āṇaṭṭi Āka Aruvā-nāṭṭu k-kiīḻ-vaḻi-vākūr-nāṭṭu nāṭṭār kāṇka

tan-nāṭṭu ceṭṭu p-pākkam-um viḷaṅkāṭṭaṅkaṭuvaṉūr-um Iṟaippuṇaiccēri-y-u m āka I-m-muṉṟūr-um paḻaaiya-v-aṟam-um brahmadeyam-um niīkki mu ṉ-peṟṟār-ai māṟṟi yāṇṭu Eṭṭāvatu vākūr vidyā-sthāṉat tārkku vidyā-bhogam-āka-p paṇittōm

tāṅkaḷ-um paṭākai naṭan tu kallum kaḷḷiyum naāṭṭi Aṟai-y-ōlai ceytu viṭu takav' eṉṟu nāṭṭārkku-t tirumukam viṭa nāṭṭār tirumukaṅ kaṇṭu toḻutu talai kku vaittu-p paṭākai naṭantu kalluṅ kaḷḷiyum nāṭṭi Aṟai-y-ōlai ceytu nāṭṭār viṭunta Aṟai-y-ōlai-p paṭi nilattukk' ellai

viḷā ṅkāṭṭaṅkaṭuvaṉūrk=kuñ ceṭṭuppāk=kattuk=kum-āka Iraṇṭūrk=kuṅ kiī ḻpāṟk' ellai kāṭṭu EllaiIṉṉy-iṉum neṉmalippāk=kattu EllaiIy-iṉ mēṟkun teṉpāṟk' ellai neṉmalippākkatt' EllaiIṉṉy-iṉun nelvā yippāk=katt' ellaiIṉṉy-iṉum Uṟattūr ellaik=ku vaṭak=kum mēlpā ṟk' ellai māmpāk=katt' ellaiIṉṉy-iṉum Iv-viḷāṅkāṭṭāaṅkaṭuvaṉū r-p pāṟ piramatēyam-āIyiṉa Aṟupatu ceṟuvuk=ku k=kiḻakkum vaṭapāṟk' ellai vā kūr ellaiIy-iṉ ṟeṟkum

Iṟaippuṇaiccērikk' ellai kiīḻpāṟkellai natta m Uḷḷiṭṭa kāṭṭuk=ku mēṟkun teṉpāṟk' ellai neruñci kuṟumpiṉ Ellai Iy-iṉ vaṭakku mēlpāṟk' ellai vākūr ellaiIy-iṉ kiḻak=kum vaṭapāṟkellai kiṟimāṉpātti EllaiIy-iṉ ṟeṟkum-āka

Ivvicaitta perunāṉk' ellai kaḷil-um akappaṭṭa nilaṉ niīr-nilaṉum puṉ-ceyyyum Ūmarum Ūr-irukkaiyu maṉaiyu maṉai-p-paṭappu maṉṟuṅ kaṉṟu-mēyiy-pāḻuṅ kuḷamuṅ koṭṭakāra muṅ kiṭaṅkuṅ kēṇiyuṅ kāṭuṅ kaḷarum Ōṭaiyum Uṭaipp-um Uḷḷiṭṭu niīr pūci neṭum paramp' eṟintu Uṭump' ōṭi Āmai tavaḻntat' ellā m Uṇṇilaṉ oḻi-v-iṉṟi vākūr-vidyā-sthāṉattārkku vidyā bhogam-āyi vākūrōṭē Ēṟi vākūr peṟṟa parihāram-um vyavastethaiyu m peṟṟu sarvva-parihāram-āyi brahmatēyam-āyi-p paradatti ceṉṟa tu .

puṇyaṁ samaṁ kṛtavatām‧ parirakṣatāñ ca tad rakṣateti nṛpatir nnṛpatuṅgavarmmā Āgāminaḥ kṣitipatiīn praṇamaty ajasram‧ mūrddhnā mukunda-caraṇāmbuja-śekhareṇa . Uditodita-kula-tilakaḥ suvarṇṇa-kṛt sarvva-śāstra niṣṇātaḥ Alikhan nṛpatuṁgākhyaḥ pallava-kula-mūla-bhṛtyo ’tra .

kaccipēṭṭu kiīḻ-paicārattu Uditodaya-perun-taṭṭāṉ makaṉ mādevi-perun-taṭṭā ṉ makanṉ nṛpatuṁgaṉ Eḻuttu .

svastīi śrī svasti śrīḥ yat tejaḥ yat tejaḥ suggets to read 'bhūt tejaḥ. droṇān droṇān The ṇā is akwardly written. sarmbabhūpava sambabhūva According to , pa and va are not distinguished. Uyaḥ Uyaḥ °bāhuḥ °bāhuḥ The letter bā looks like yā. yuktānāṁ yuktānāṁnyān 's emendation is tentative. pakāṇḍāni pakāṇḍāni 's emendation is tentative. babhūva babhūva The letter ba looks like ya. kalāvānpa° kalāvānpa° 's emendation is tentative. As notes, the metre requires the last syllable of this word to be short. nṛpatuṁga° nṛpatuṁga° The letter ṁ looks like a medial e. °mārttāṇḍaḥ °mārttāṇḍaḥ saḥ saḥ iṟaippuṉaiccerin iṟaippuṇaiccerin babhāra babhāra What must be ba looks like a conjunct or corrected letter. tathāgathādhā tathāgāthdhā juṣāṁ juṣāṁ pūrvvakān pūrvvakān ayam‧ ayam Hultzsch notes: The reading imām would be more suitable. But see (p. 741, fn. 1476):Les autres éditeurs proposent imām au lieu de ayam. Cette correction est possible, mais pas absolument nécessaire; praśastim, en effet, peut être dépourvu de démonstatif, et ayam servir de déterminant à nāgayaḥ, ce qui aurait pour effet de mettre en relief le nom de l’auteur. viṭu takav' eṉṟu viṭukka-v eṉru viṭutkakka-v eṉru The editor of SII adds in note: This word may be read as viṭutaka. See also Zvelebil. We follow here a suggestion by Jean-Luc Chevillard in reading viṭu takavu eṉṟu, "It is suitable to send". viḷāṅkāṭṭāaṅkaṭuvaṉū r viḷāṅkāṭṭāṅkaṭuvaṉū r In its other two occurrences (lines 49 and 56) this village's name is spelled viḷāṅkāṭṭaṅkaṭuvaṉūr. See 151. Ūmarum Ūmarum vidyā bhogam vidyābho bhogam It seems that the engraver intended to write bho at the end of this line, but found place only for bhe, and thus decided to write the full syllable bho at the beginning of the next line. mūrddhnā mukunda-caraṇām mūrddhnā mukunda-caraṇām °śāstra° °śāstra°

Hail! Prosperity!

Let Madhu's destroyer (Viṣṇu) grant you prosperity, the lotus-eyed one, whose lotus-feet are rubbed by the diadems of the gods (bowing to him), the unborn one, (who became) the means of the destruction of demons that terrified the whole world!

In the eye of the sleeping husband of Śrī (Viṣṇu) was produced the luminary' (i.e. the Sun?), (which is) the means of duration, destruction, and production. From (Viṣṇu's) navel arose a lotus-flower, the germ or all. From this (flower) the self-born one (Brahmā) was produced.

From this four-mouthed lord or fhe world, Aṅgiras was born, (and) from the latter, Bṛhaspati, the minister of Śakra (Indra), the splitter of (the demon) Vala.

From him was born Śaṁyu; from him, he who was named Bharadvāja; from him, the great archer Droṇa, whose valour equalled that of Śakra in battle.

From this Droṇa was produced, it is said, hy a portion or Pinākin (Śiva) the long-armed Aśvatthāman, who was skilled in all fights.

From this Aśvatthāman was born a king named Pallava, who ruled the kings residing in the nine continents, together with the ploughmen.

From his family arose a group (of kings) commencing with Vimala and Koṅkaṇika, which was bowed to by the wives of enemies; which imposed commands even on other rulers of men; which was much beloved; (and) which continually shouted ‘victory.’

Then, after Vimala, etc., having enjoyed by their own valour the earth girt by the four oceans, had gone to heaven on aerial cars, there was the long-armed (king) Dantivarman, who resembled Purandara (Indra), showed firm devotion to Mura's foe (Viṣṇu), (and) was bowed to by the diadems of the rulers of the earth.

By ruling the earth according to right even in the Kali age, and by showering gifts, (this) ruler of men shone like a rain-cloud.

He dispatched arrows, furnishing (them) with provisions for (their) visit of the nether world under the guise of (the blood of those of his) enemies who were not (already) confined in his own prisons.i.e. he either imprisoned or shot his enemies.

From Dantivarman was born that long-armed Nandivarman who subdued the earth unaided in battle.

Just as Lakṣmī (is the consort) of Mura's foe (Viṣṇu), (the wife) of Nandivarman was the slender queen named Śaṅkhā, who was born in the Rāṣṭrakūṭa family.

Full or patience like the earth, beloved by the people like a mother, the queen named Śaṅkhā shone as if she were the embodied fortune of the king.

By her who possessed intelligence, beauty, arts, etc., was born the virtuous Nṛpatuṅgadeva, the lord of the three worlds, noble by birth, resembling the rising sun in splendour, (and) victorious in fights with arrows.

Resembling fire, this king, by whose favour the Pāṇḍya had obtained an army formerly, burnt a confederation of enemies in a battle on the further bank of the Aricit (river).

Even in his youth (this) lord of the world (was) renowned (by the name) of Nṛpatuṅga (i.e. ‘the high one among rulers of men’). (He was) renowned not only on earth, (but) even in the other (world), like Rāma.

Provided by this king with benefits (was) Mārtāṇḍa of the family of Veśāli, Verse 19 and 20 suggest that the word Mārtāṇḍa (i.e. the sun) is not a mere metaphor (rūpakam), but has to be taken here as a proper name. a descendant of the family of Kuru, (and) intent on (affording) refuge to (his) subjects.

An ornament to the world like the moon, (and) resembling the ocean in profundity, etc., (this) ruler of men (became) the resort of the people by protecting the people as if (he were) the sun.

Theerefore the (sur)name Nilaitāṅgi (i. e. ‘the support of the world’) (was as) suitable to this ruler of men as (unto) a god, or because (his real) name (Mārtāṇḍa, i.e. the sun) was quite manifest (to all).

This promoter of the family of Kuru gave to a seat of learning (vidyāsthāna) three villages in his own province (rāṣṭra) which, at (his) request, (he had) received, provided with an executor (ājñapti), from that lord Nṛpatuṅga. viz. the village of Ceṭṭuppākkam, rich in fruit, then another village whose name (consisted of) a word ending in an r and beginning with Vidyāviḷaṅgā,According to the Tamil portion, the full name of this village was Viḷaṅkāṭṭaṅkaṭuvaṉūr, to which the word vidyā is still prefixed here because it was granted for the promotion of learning. (and) thirdly the very prosperous (village of) Iṟaippuṇaiccēri.

Just as the god Dhūrjaṭi (Śiva) carried on the single lock of (his) hair the approaching Mandākiṇī (Gaṅgā), agitated by the velocity of waves, thus the deep river of learning, filled with troops (of scholars) from the four directions,With caturdiśa-gaṇa cf. the expression cātudīsasa bhikhu-sa[ṁ*]ghasa at Nasik, above, Vol. VIII, p. 73, text line 5. stayed after it had filled the seat of the residents of the village of Vāgūr. Therefore they call this seat of scholars a seat of learning.

This ruler of land thinks highly of himself after he has given to those (scholars) the (three) villages, provided with an executor, their limits having been circumambulated by an elephant,The local authorities fixed the boundaries by letting an elephant walk round the limits. Cf. piṭi naṭappittu or piṭi cūḻntu in the Leyden plates, passim; kariṇī-parikramaṇa-vipaṣṭa-sīmā-catuṣṭayam . . . . . grāmam, ibid. l. 85 f.; ibhī-parīta-sīmānam, above, Vol. XV, p. 63, text line 109 f.; piṭi cūḻntu, ibid., p. 64, text lines 134-136, and p. 65, text line 165: piṭi naṭatti, Travancore Arch. Series, Vol. II, p. 70. accompanied by all immunities, (and) protected by freedom from taxes.

The executor (was) Uttamaśīla, worshipped by the lord of the three worlds,i.e. king Nṛpatuṅga; see verse 15. the minister, resembling Bṛhaspati, of the glorious king Tuṅgavarman.

The descendant of Kuru himself entreats future kings:―'As this charity is common (to all kings), it must be preserved (by you as well)!'

The servant of the seat of learning of the residents of the village of Vāgūr, the pious Nāgaya, who knew the truth of sciences, composed this eulogy (praśasti).

In the eighth year (of the reign) of king Vijaya-Nṛpatuṅgavarman, at the request of Veśāli-pēraraiyaṉ; Viṭēlviṭugu-Kāṭupaṭṭu-Tamiḻa-pērarāiyaṉ being the executor (āṇatti). Let the headmen of Kīḻvaḻi-Vākūr-nāṭu, (a subdivision) of Aruvā-nāṭu, see (this order):Cf. line 105 of the Kācākuṭi plates.

In the eighth year (of our reign), we have granted three viIlages of nāṭu, viz. Ceṭṭuppākkam, Viḷāṅkāttaṅkaṭuvaṉūr, and Iṟaippuṇaiccēri,―dispossessing the former tenants, (and) excluding ancient charities and Brahmadeyas,―to the residents of the seat of learning at Vākūr as a source of revenue for the promotion of learning (vidyā-bhōga).

And issued an order (tirumukam) to the headmen of the nāṭu, telling them to circumambulate the limits,Paṭakai naṭandu corresponds to paṭākai valañ ceyitu in line 110 of the Kācākuṭi plates; piṭākai valañ ceytu in a Tiruvallam inscription of Nandivikramavarman, SII. Vol. III, p. 91,1. 11; piṭākai naṭantu in the Leyden plates, passim; and pradakṣiṇi-kṛtya in Sanskrit to plant stones and milk-bush (along the boundaries), and to draw up and submit a report (aṟaiyōlai)!

When the headmen of the nāṭu saw the order, thet raised (their) joined hands (before it), placed (it) on (their) heads, circumambulated the limits, planted stones and milk-bush, and drew up a report.

According to the report submitted by the headmen of the nāṭu, the boundaries of the land (granted are as follows):―Of the two villages of Viḷāṅkāttaṅkaṭuvaṉūr and Ceṭṭuppākkam, the eastern boundary is to the west of the boundary of a forest and of the boundary of Neṉmalippākkam; the southern boundary is to the north of the boundary of Neṉmalippākkam, of the boundary of Nelvāyippākkam, and of the boundary of Uṟattūr; the western boundary is to the east of the boundary of Māmpākkam and of sixty rice-fields (ceṟuvu) which form a Brahmadeya near this Viḷāṅkāttaṅkaṭuvaṉūr;In two other instances (ll. 49, 56 f.), the ā of ṭṭā is represented by short a. the northern boundary is to the south of the boundary of Vākūr.

The boundaries of Iṟaippuṇaiccēri (are):―The eastern boundary is to the west of a forest surrounding the village (nattam); the southern boundary is to the north of the boundary of Neruñcikuṟumpu; the western boundary is to the east of the boundary of Vākūr; and the western boundary is to the south of the boundary of Kiṟimāṉpātti.

Altogether, the land enclosed by the four great boundaries specified here, including wet land and dry land, villages and village-buildings, houses and house-gardens, clearings and young trees, waste grounds for grazing,These three doubtful terms occur also in line 281 of the Leyden plates, and in the Aṉpil plates, above, Vol. XV, p. 65. text line 167 f., where they are translated by ‘halls, wastes in which the calves graze.’ I adopt M. Vinson's renderings of maṉṟum and kaṉṟum (as the Leyden plates read for kaṉṟu). tanks, store-houses,For koṭṭakāram, see S.I.I., Vol. Il, p. 61, n. 2; above, Vol. XV, p. 71, n. 3; Travancore Arch. Series, Vol.. Ill, p 177, n. 3. ditches, wells, forests, brackish ground, water-courses and breaches,See S.I.I., Vol. III, p. 64, n. 1. wherever watter is conducted (?), long harrows are applied,The expression nīr pūci occurs also in line 284 of the Leyden plates and neṭum paramp-eṟintu in line 305 (which ought to have been numbered 285) of the same. Both terms are used in line 434 ot the Tiruvālaṅkāṭu plates, S.I.I., Vol. III, p. 410. iguanas run, and tortoises creep, not excluding the cultivated land,See S.I.I., Vol. III, p. 109, n. 2. being joinedēṟi may be the intransitive form of ēṟṟi, ‘having joined.’ to Vākūr itself as a source of revenue for the promotion of learning to the residents of the seat of learning at Vākūr, enjoying the immunities and agreements,For vyavasthā, see S.I.I., Vol. I.40, ll. 20 and 56; Vol. II.98, ll. 58 and 62. enjoyed by Vākūr, possessing all immunities, (and) being a Brahmadeya,―the grant was made.The, two words paradatti ceṉṟatu occur also in line 133 of the Kācākuṭi plates, and in line 63 of the Vēlūrpāḷaiyam plates (S.I.I., Vol. II, p. 509), where I would read paradatti (with Grantha da) instead of paraṭatti and cancel the note on p. xiii of the Addenda aud Corrigenda. The Aṉpil plates (above, Vol. XV, p. 65, text line 180 f.) read paradetti for paradatti.

‘The good works of those who perform (them) and of those who preserve (them) are equally (meritorious). Therefore preserve you (this gift)!’ Thus (requesting them), king Nṛpatuṅgavarman perpetually bows (his) head, which bears on its crest the lotus feet of Mukunda (Viṣṇu), to future kings.

The ornament of the family of Uditodita, the goldsmith named Nṛpatuṅga, who was skilled in all sciences (and) a hereditary servant of the Pallava family, wrote (this).

The writing of Nṛipatuṅga, the son of Mātēvi-peruntaṭṭāṉ (who was) the son of Uditodaya-peruntaṭṭāṉ, (a resident) of Kīḻ-Paicāram in Kaccippēṭu.

Prosperity! Fortune!

Let ... show you prosperity!

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... On the Aricit River and the Pāṇdya king see 7: The name of this river must be a Sanskritized form of Aricil, a branch branch of the Kāvērī which enters the sea at Kāraikkāl (Karikal), [fn3: S.I.I, vol. II, p. 25, n. 3]. It may be concluded from verse 16 that Nṛpatuṅga allied himself with a Pāṇḍya king and undertook an expedition into the dominions of the Coḷa king.

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... The word nilaitāṁgi written here in Grantha character is a Tamil word, meaning “support (tāṅki) of the earth (nilai).”

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... It is noteworthy that the author of the Sanskrit portion is linked to Vāgūr.

Seventh year of the victorious king Nṛpatuṅgavarman.

May the nāṭṭārs of the Kīḻvaḻivākūrnāṭu in the Aruvānāṭu see what follows, which is made at the petition of Vēcālippēraraiyaṉ, whereas Viṭēlviṭukukāṭupaṭṭittamiḻppēraraiyaṉ is the executor.

In their nāṭu, Ceṭṭuppākkam, Viḷaṅkāṭṭaṅkaṭuvaṉūr, and Iṟaippuṇaiccēri, these three villages, after removing the old pious donations and brahmadeyas, after ousting the earlier possessors, in our seventh year, we have ordered their donation as vidyābhoga for the members of the vidyāsthāna of Vākūr.

It is suitable takavu that themselves, after having walked with the flag paṭākai naṭantu translates (p. 225) as "en marchant avec la bannière" and comments (p. 237) "puis ils vont solennellement, précédés du drapeau ou de la bannière, reconnaître le terrain concédé". translates as "circumambulate the limits" and provides parallels in note., having planted stones and thorny bushes, and having made the palm-leaves settling this aṟaiyōlai, send viṭutaka them.

While the royal order specifying eṉṟu the above was sent to the nāṭṭārs, the nāṭṭārs having seen the order tirumukam, having payed homage to it, having put it on their heads, having walked with the flag paṭākai, having planted stones and thorny bushes, having made the palm-leaves settling this aṟaiyōlai, the boundaries to the land according paṭi to the palm-leaves settling this aṟaiyōlai that the nāṭṭārs sent are as follows:

As for both Viḷāṁkāṭṭāṅkaṭuvaṉūr and Ceṭṭuppākkam: the eastern-side boundary is west of the boundary of the forest and of the boundary of Neṉmalippākkam; the southern-side boundary is north of the boundary of Neṉmalippākkam, of the boundary of Nelvāyippākkam and of the boudary of Urattūr; the western-side boundary is east of the boundary of Māmpākkam and of the sixty fields which are the brahmadeya on the side of Viḷāṁkāṭṭāṅkaṭuvaṉūr; the northern-side boundary is south of the boundary of Vākūr.

As for the boundaries of Iṟaippuṇaiccēri: the eastern-side boundary is west of the forest which includes the nattam; the southern-side boundary is north of the boundary of the neruñci kuṟumpu; the western-side boundary is east of the boundary of Vākūr; the northern-side boundary is south of the boundary of Kiṟimānpātti.

The land comprised within these four great boundaries just described --- that is, wet land nīr-nilam, dry land puñ-cey, villages ūr, villages' buildings ūr-irukkai, houses maṉai, gardens of the houses māṉai-p-paṭappu, ... maṉṟu, waste land for grazing calves kaṉṟu mey pāl, tanks kuḷam, store-houses koṭṭakāram, canals kiṭaṅku, wells kēṇi, forests kāṭu, ... kaḷar, ... ōṭai, ... uṭaippu, including uḷḷiṭṭu all these, ... nīr pūci neṭu, ... paramp' eṟintu, all the land where the iguana runs and the tortoise creeps uṭump' ōṭi āmai tavaḻntat' ellām, the land included uṇ-ṇilam in the above, without any exception --- becoming a vidyābhoga for the members of the vidyāsthāna of Vākūr, being joined with Vākūr, having obtained the exemptions and agreements that Vākūr has obtained, being endowed with all exemptions, becoming a brahmadeya, as far as it is concerned, a donation as described above goes.

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Writing of Nṛpatuṅga, son of Mahādeviperuntaṭṭāṉ, son of Uditodayaperuntaṭṭāṉ, of Kīḻpaicāram in Kaccippēṭu.

Salut ! Prospérité !

Qu’il vous montre la prospérité, celui dont les yeux sont des lotus, dont les pieds sont des lotus que les diadèmes des Trente usent de leur contact, Celui qui causa la perte des Rākṣasa qui terrifiaient le monde entier, le Non né, le meurtrier de Madhu !

Tandis que l’époux de Śrī demeurait allongé, de son œil jaillit un éclat, cause de permanence, de destruction, de création ; De son nombril naquit, semence de toute chose, un lotus ; Celui qui est sa propre matrice en sortit.

Puis Aṁgiras apparut, issu de ce maître du monde aux quatre visages ; De lui naquit Bṛhaspati, le ministre de Śakra, qui pourfendit Vala;

Puis Śaṁyu; naquit ensuite celui qu’on appela Bharadvāja; Puis Droṇa, le grand archer qui montre au combat le courage de Śakra.

Issu de Droṇa, naquit ensuite, avec ses bras puissants, expert en toutes les formes de combat, Aśvatthāman, que l’on connaît comme incarnation partielle de Pinākin.

Puis Aśvatthāman engendra le roi nommé Pallava, qui Protégea les habitants des neufs continents, rois et paysans.

Dans sa descendance apparut une série de rois, dont les premiers furent Vimala et Koṁkaṇika, devant lesquels s’inclinèrent les épouses de leurs ennemis, Qui imposèrent leur autorité jusqu’aux autres rois, se firent aimer au plus haut point, et répandirent de continuels cris de victoire.

Quand, après avoir, grâce à leur propre valeur, régné sur la Terre ceinte des quatre océans, Vimala et ses successeurs furent partis au ciel sur un char céleste,

Apparut un roi semblable à Purandara, infaillible dévôt de l’ennemi de Mura : Dantivarman aux bras puissants, devant qui les monarques inclinèrent leurs diadèmes.

Dans le dharma gouvernant la Terre, même dans l’âge Kali, ce roi, Qui répandit aussi une pluie de générosités, resplendit comme un nuage.

Ceux de ses ennemis qu’il n’avait pas réduits en captivité, comme si, déférant à leur désir de voir le séjour de Yāma, Il leur faisait un viatique, il leur décocha ses flèches.

Nandivarman aux bras puissants naquit de Dantivarman, Qui au combat subjuga la Terre, sans allié.

Nandivarman eut une reine nommée Śaṅkhā, au corps grâcieux, Née dans la famille de Rāṣṭrakūṭa comme l’ennemi de Mura eut Lakṣmī pour épouse.

Patiente comme la Terre, telle une mère aimée de l’univers, La reine nommée Śaṅkhā resplendissait comme la Prospérité incarnée du roi.

Possédant l’intelligence et la beauté, la maîtrise des arts ainsi que d’autres qualités, elle mit au monde, de noble lignée, le vertueux monarque des Trois Mondes, Dont l’éclat ressemble à celui du souverain soleil à son lever, le vainqueur au combat de flèches : le seigneur Nṛpatuṁga.

Ce roi, dont la faveur valut autrefois une armée à Pāṇḍya, dans un combat, Fut l’incendie qui réduisit en cendres une coalition ennemie, sur l’autre rive de l’Aricit.

Renommé sous le nom de Nṛpatuṁga même au cours de son enfance, sous celui de « Maître du Monde » Il est renommé non seulement sur la Terre, mais aussi dans cet autre Monde, tel Rāma.

Recevant l’appui de ce roi, un descendant de la famille des Kuru, Mārtāṇḍa, qui appartient à la lignée des Veśali, se consacre à la protection de ses sujets.

Comme la lune, il est pour le monde un ornement; par sa profondeur entre autres qualités , il ressemble à l’océan ; Comme le soleil, par la protection qu’il étend sur les Mondes, des Mondes ce roi est le refuge.

Aussi lui convient le nom de Nilaitāṁgi, comme à un dieu; Ou plutôt, le nom de ce maître des peuples lui vient de ce qu’il paraît aux yeux de tous.

Ce sont trois villages, situés dans son propre rāṣṭra, que cet homme, qui assure la prospérité de la famille des Kuru, Sollicita et reçut du roi Nṛpatuṁga, avec un exécuteur ;

L’un de ces villages est Ceṭṭuppākkam, où abondent les fruits; le second Village porte un nom commençant par Vidyāviḷāṁgā- et se terminant par la lettre -r;

Enfin, le troisième village est Iṛaippuṇaiccēri, pourvu de toutes sortes de richesses ; Ayant reçu ces trois villages, il les donna à un établissement scientifique.

La Mandākinī qui venait à sa rencontre, toute grouillante de ses flots impétueux, Le dieu Dhūrjaṭi la porta sur son seul chignon ;

De même, la profonde rivière de la science, toute grouillante d’une foule venue des quatre horizons, Quand elle eut atteint l’établissement qu’occupaient les habitants du village de Vāgūr, s’y arrêta :

C’est pourquoi cet établissement de savants reçoit le nom d’ « établissement scientifique ». Après leur avoir donné ces villages, avec un exécuteur,

Et tracé leurs frontières en suivant la marche d’un éléphant, ce roi conçut pour lui même de l’estime ; Il y adjoignit toutes franchises et assura leur sauvegarde sans prélever de taxes.

L’exécuteur fut Uttamaśīla, honoré par le souverain des Trois Mondes, Ministre, pareil à Bṛhaspati, du roi Śrī Tuṁgavarman.

Aux Monarques à venir, celui qui fait le bonheur des Kuru adresse en personne cette demande : « Puisque cet acte dharmique nous est commun, il doit être préservé ! ».

Le serviteur de l’établissement scientifique des habitants du village de Vāgūr, Le pieux Nāgaya, qui connaît la vérité des traités, a composé ce panégyrique.

Suit la portion tamoule (ll. 45-74).

« Même caractère auspicieux revêt un acte pour qui le commet et pour qui le préserve - préservez celui-ci ! » : leur adressant ces mots, le roi Nṛpatuṁgavarman Devant les souverains à venir incline, pour une éternelle révérence, sa tête que couronnent les lotus des pieds de Mukunda.

Ornement de la famille Uditodita, l’orfèvre, versé dans tous les traités, Qui porte le nom de Nṛpatuṁga, serviteur héréditaire de la famille Pallava, a gravé ici ces tablettes.

dates the plates to circa 877, to circa 862.

About stanza 2, 6 notes: The metre of verse 2 is Praharṣiṇī; but its fourth Pāda is Anuṣṭubh, and in each of the two first Pādas the tenth and eleventh syllables of the Praharṣiṇī metre are missing. I am unable to correct and translate this verse in a satisfactory manner.

The transliteration of Indian terms in the translation by (EI 18.2) reproduced above have been standardised according to the DHARMA Transliteration Guide.

Tamil portion edited in Tamil script in . Fully edited (in Nāgarī, Tamil script, and transliteration) and translated into French in . Edited in (postscript to SII 2.98). Corrections and translation in . Edited in transliteration and translated into English in (EI 18.2), with visual documentation. Edited in . Text and summary in (IP 155). Sanskrit text and French translation in (B no. 62). See (IR no. 91).

This revised edition by Emmanuel Francis, based on previous edition(s), mostly that by , photos, and autopsy of the original plates in the BnF. Online images: . Note that plate 4 recto and verso are interverted.

177-179 513-517 263-276 454-459 155 732-748 62 37 A/1956-1957 87 80 574 177-178 302 IR 91 755 IR 91 180-181 47-51 IR 91