This inscription consists of nine sections engraved on the north wall and four sections
on
the west wall of the central shrine. It opens with a Sanskrit ślōka, according to
which
it is an edict of Rājarāja, (alias) Rājakēsarivarman. The
remainder of the inscription,
like all the other Tañjāvūr inscriptions, is written
in Tamil.
After the list of conquests, which is found at the beginning of many inscriptions of
the
Chōḷa king Rājarāja, paragraph 2 contains the date, after which this
and all the other
Tañjāvūr inscriptions were incised. On the 20th day of the 26th
year of his reign,
Kō-Rājakēsarivarman, alias Rājarājadēva,
issued orders, that the gifts made by
himself, those made by his elder sister (viz.,
Kundavaiyār), those made by his wives, and
those made by other donors should be engraved on
the stone walls of the temple. A second
important fact, which we learn from paragraph 2, is,
that the Tañjāvūr temple had
been built by Rājarājadēva himself, and
that it was called after him Rājarājēśvara,
i.e., the Īśvara
(temple) of Rājarāja.
Paragraphs 3 to 107 contain a list of gold images, vessels and ornaments, which the
king
himself presented to the temple of Rājarājēśvara (paragraphs 3 to 98) and to
the
image of Dakshiṇa-Mēru-Viṭaṅkar (paragraphs 99 to 107) on the following
dates:——
The last set of paragraphs (51 to 107) was incised at a later date than the preceding
part
of the inscription, to which it refers as previously engraved (paragraph 51).
Part of the gifts, which the king made between his 23rd and 29th year, were taken
from the
treasures, which he seized after having defeated the Chēra king and the
Pāṇḍyas
in Malaināḍu (paragraphs 34, 51, 52
and 107). A number of gold trumpets were
presented to the temple, after he had assumed the
titles of Śivapādaśēkhara, ‘the devotee
of Śiva,’ and of Rājarāja,
‘the king of kings’ (paragraph 55), and a number of gold
flowers, after he had returned from
the conquest of Satyāśraya (paragraph 92).
Each of the gifts is stated to have been weighed by ‘the stone called (after)
Āḍa-
vallāṉ.’ This was evidently a standard weight for gold, or a set
of such weights, made
of stone and preserved at the shrine of the god Āḍavallāṉ or
Āḍavallār, who was also
called Dakshiṇa-Mēru-Viṭaṅkar.
1. Hail ! Prosperity ! This (is) the edict (śāsana) of Rājarāja,
(alias) Rājakēsari-
varman, which is cherished by the multitude of
the diadems of (i.e., which is obeyed by)
the crowd of all princes.
2. On the twentieth day of the twenty-sixth year (of the reign) of
Kō-Rājakēsari-
varman, alias Śrī-Rājarājadēva,
who,——while (his) heart rejoiced, that, like the goddess
of fortune, the goddess of the
great earth had become his wife,——in his life of growing strength,
during which, having been
pleased to cut the vessel (kalam) (in) the hall (at) Kāndaḷūr, he
conquered by his army, which was victorious in great battles,
Vēṅgai-nāḍu, Gaṅga-pāḍi,
Taḍigai-pāḍi, Nuḷamba-pāḍi, Kuḍamalai-nāḍu,
Kollam, Kaliṅgam, Īṛa-maṇḍa-
lam, (the conquest of which) gave fame
(i.e., made (him) famous (in) the eight directions, and
the seven and a
half lakshas of Iraṭṭa-pāḍi,——deprived the Śer̥yas (i.e., the
Pāṇḍyas)
of their splendour, while (he) was resplendent (to such a degree)
that (he) was worthy to be
worshipped everywhere;——having been pleased to make gifts
(in) the royal bathing-hall
(tiru-mañjana-śālai) to the east (of the
hall) of Irumaḍi-Śōṛaṉ within the Tañjāvūr
palace
(kōyil), the lord (uḍaiyār) Śrī-Rājarājadēva vouchsafed
to say:——“Let the gifts made
by us, those made by (our) elder sister,
those made by our wives, and those made by other
donors to the lord (uḍaiyār) of the
sacred stone-temple (tirukkaṟṟaḷi), (called) Śrī-Rāja-
rājēśvara,——which we caused to be built (at) Tañjāvūr, (a
city) in Tañjāvūr-kūṟṟam,
(a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu,——be engraved on stone on the sacred
shrine
(śrī-vimāna) !” (Accordingly, these gifts) were engraved (as
follows):——
3. On the three-hundred-and-twelfth day of the twenty-fifth year (of his reign),
the
lord Śrī-Rājarājadēva gave one gold (image of)
Koḷgaidēvar, which is to be present
(at) the sacred offerings
(śrī-bali), weighing eight hundred and twenty-nine kaṛañju and
three quarters and three mañjāḍi by the stone called (after)
Āḍavallāṉ.
4. On the same day (he) gave one dish (tāla) of gold for the sacred offerings,
sup-
ported by a lotus (padmāsana), weighing nine hundred and ninety-five
kaṛañju and a half
and four mañjāḍi by the same stone.
5. On the fourteenth day of the twenty-sixth year (of his reign), the lord
Śrī-Rāja-
rājadēva gave one sacred diadem (tiruppaṭṭam) of
gold, weighing four hundred and
ninety-nine kaṛañju by the stone called (after)
Āḍavallāṉ.
6. On the same day (he) gave one sacred diadem of gold, weighing four hundred
and
ninety-four kaṛañju and a half and two mañjāḍi by the same stone.
7. On the same day (he) gave one sacred diadem of gold, weighing four hundred
and
eighty-four kaṛañju and a quarter by the same stone.
8. On the same day (he) gave one sacred diadem of gold, weighing four hundred
and
ninety-seven kaṛañju and a half by the same stone.
9. On the same day (he) gave one sacred diadem of gold, weighing four hundred
and
ninety-one kaṛañju and a half by the same stone.
10. On the twenty-seventh day (of his twenty-sixth year), the lord
Śrī-Rājarājadēva
gave out of (his) minor treasure (śiṟudanam) one
gold plate (taḷigai), weighing six hundred
and fifty-two kaṛañju and eight
mañjāḍi by the stone called (after) Āḍavallāṉ.
11. On the same day (he) gave one gold plate, weighing four hundred and
ninety-three
kaṛañju and a quarter by the same stone.
12. On the same day (he) gave one gold bowl (maṇḍai), weighing three hundred
and
ninety-seven kaṛañju and six mañjāḍi by the same stone.
13. On the same day (he) gave one gold bowl, weighing three hundred and
ninety-three
kaṛañju and (one) mañjāḍi by the same stone.
14. On the same day (he) gave one gold bowl, weighing three hundred and
ninety-eight
kaṛañju and (one) kuṉṟi by the same stone.
15. On the same day (he) gave one gold bowl, weighing three hundred and
ninety-six
kaṛañju by the same stone.
16. On the same day (he) gave one gold pitcher (keṇḍi), weighing two hundred
and
eighty-four kaṛañju and a half by the same stone.
17. On the thirty-fourth day (of his twenty-sixth year), the lord
Śrī-Rājarājadēva
gave out of (his) minor treasure (śiṟudanam) one
gold salver (taṭṭam), weighing forty kaṛañju
and a quarter by the stone
called (after) Āḍavallāṉ.
18. On the two-hundred-and-seventy-fifth day of the twenty-fifth year (of his
reign),
the lord Śrī-Rājarājadēva gave one copper water-pot (kuṭa),
to be placed on the copper
pinnacle (stūpittaṟi) of the sacred shrine
(śrī-vimāna) of the lord of the Śrī-Rāja-
rājēśvara
(temple), weighing three thousand and eighty-three pala. The various
gold
plates (tagaḍu), which were laid over it, weighed two thousand nine hundred and
twenty-six
kaṛañju and a half by the stone called (after)
Āḍavallāṉ.
19. On the one-hundred-and-fourth day of the twenty-sixth year (of his reign), the
lord
Śrī-Rājarājadēva gave to the lord of the Śrī-Rājarājēśvara
(temple) one gold kettle
(kiḍāram), weighing eleven thousand seven hundred and
forty-two kaṛañju by the stone called
(after) Āḍavallāṉ.
20. On the same day (he) gave one gold ōṭṭu-vaṭṭil, weighing
four hundred and eighty-
eight kaṛañju by the same stone.
21. On the same day (he) gave one gold pot (kalaśa), weighing five hundred
and
seven kaṛañju by the same stone.
22. On the same day (he) gave one gold pot, weighing four hundred and
eighty-three
kaṛañju by the same stone.
23. On the same day (he) gave one gold pot, weighing four hundred and
ninety-two
kaṛañju by the same stone.
24. On the same day (he) gave one gold pot, weighing four hundred and
ninety-two
kaṛañju and a quarter by the same stone.
25. On the same day (he) gave one gold pot, weighing five hundred and twelve
kaṛañju
and a half by the same stone.
26. On the same day (he) gave one gold spittoon (paḍikkam), weighing eight
hundred
and two kaṛañju and a half by the same stone,——including the three legs and
the two rings
(vaḷaiyil).
27. On the same day (he) gave one gold salver (taṭṭam), weighing forty-nine
kaṛañju and
three quarters by the same stone.
28. On the same day (he) gave one gold salver, weighing forty-nine kaṛañju and
three
quarters by the same stone.
29. On the same day (he) gave one gold salver, weighing fifty kaṛañju by the
same
stone.
30. On the same day (he) gave one gold salver, weighing forty-nine kaṛañju and
three
quarters, two mañjāḍi and (one) kuṉṟi by the same stone.
31. On the same day (he) gave one small receptacle for sacred ashes (kuṟu-maḍal)
of
gold, weighing ninety-seven kaṛañju by the same stone.
32. On the same day (he) gave one gold measuring-cup (māna-vaṭṭil), weighing
twenty
kaṛañju by the same stone.
33. On the three-hundred-and eighteenth day of the twenty-sixth year (of his
reign),
(he) gave a gold (image of) Kshētrapāladēva, (which
measured) by the cubit-measure
(muṛam), (preserved) in the temple (kōyil)
of the lord, three fingers (viral) and three tōrai in
height
from the feet to the hair, which had a sacred foot-stool (śrīpādapīṭha) of
silver,
(measuring) six tōrai in height and four fingers and six tōrai
in circumference, and which
weighed seventy-two kaṛañju and a half,——including the
spear (śūla), the skull (kapāla), the
noose (pāśa) and the drum
(ḍamaruka), which (the image) held in its four divine hands, and
the sacred
foot-stool of silver.
34. Out of the treasures (bhaṇḍāra), which he seized after having defeated the
Chēra
king (Śēramān) and the Pāṇḍyas in Malaināḍu,
the lord Śrī-Rājarājadēva gave on
the three-hundred-and-nineteenth day of the
twenty-sixth year (of his reign) to the supreme
lord (paramasvāmin) of the
Śrī-Rājarāja-Īśvara (temple) the following gold emblems
(chihna),
which were weighed by the stone called (after) Āḍavallāṉ and engraved
on
stone:——
35. One betel-pot (kāḷāñji), (consisting of) five hundred and eighty-six kaṛañju of gold.
36. One betel-pot, (consisting of) six hundred and twenty-two kaṛañju and a half
of
gold.
37. One water-pot (kuṭa), (consisting of) three hundred and eighty-two kaṛañju
and a
half of gold.
38. One water-pot, (consisting of) three hundred and sixty-seven kaṛañju of
gold.
39. One water-pot, (consisting of) three hundred and fifty-two kaṛañju of gold.
40. One water-pot, (consisting of) two hundred and ninety-four kaṛañju of gold.
41. One chunnam box (kaṟaṇḍigaichcheppu), (consisting of) one hundred and
twenty-one
kaṛañju and a half of gold,——including the stand (aḍi) and the
lid.
42. One betel-leaf box (ilaichcheppu), (consisting of) one hundred and
eighty-five
kaṛañju and three quarters of gold,——including four lion's feet
(yāḷikkāl) and the lid.
43. One betel-leaf box, (consisting of) one hundred and forty-seven kaṛañju of
gold,——
including four lion's feet and the lid.
44. One plate (taḷigai), (consisting of) one thousand one hundred and thirty-five
kaṛañju
and a half of gold,——including the stand.
45. One censer (kalaśappāṉai), (consisting of) four hundred and seventy
kaṛañju of gold,
——including the spout (mūkku) and the stand.
46. One censer, (consisting of) four hundred and thirty-eight kaṛañju of
gold,——includ-
ing the spout and the stand.
47. Eight gold chains (koḍi), consisting of seventy-eight kaṛañju and three
quarters
of gold,——including sixteen flowers, (two of) which were attached to the
hanging part
(tūkkam) (and) to the top part (talai) (respectively, of each
chain).
48. One tāraittāḷ-vaṭṭil, (consisting of) four hundred and forty-eight
kaṛañju of gold,——
including two bass-reliefs (karukku) and two lion's feet
(siṁhapāda).
49. One sacred crown (tiru-muḍi), (consisting of) two hundred and seventy-three
kaṛañju
of gold.
50. One handle (kai) for a fly-whisk (īchchōppi), (consisting of) two hundred
and four
kaṛañju of gold.
51. From the twenty-third year to the twenty-ninth year (of his reign), the lord
Srī-
Rājarājadēva gave to the supreme lord of the
Śrī-Rājarājēśvara (temple) out of his
own treasures and out of the
treasures, which he seized after having defeated the Chēra king
and the
Pāṇḍyas in Malaināḍu, the following emblems (chihna) of gold, sacred
ornaments
(ābharaṇa) of gold, etc., which were weighed by the stone called
(after) Āḍavallāṉ and
engraved on stone,——excluding those (gifts of)
the twenty-fifth year and the twenty-sixth
year, which had been engraved on the adjacent stones
before this (part of the inscription)
on the east of this upper tier
(jagatippaḍai):——
52. Out of the treasures, which he seized after having defeated the Chēra king
and
the Pāṇḍyas in Malaināḍu, (he) gave:——
53. One handle for a fly-whisk, (consisting of) thirty-four kaṛañju of gold.
54. One handle for a fly-whisk, (consisting of) thirty-three kaṛañju of gold.
55. Having obtained the illustrious names of Śivapādaśēkhara and
Śrī-Rāja-
rāja, (he gave the following) gold
trumpets (kāḷam), which had one kaṅgil (?), two pipes
(kuṛal) and five
rings (mōdiram):——
56. One trumpet, (consisting of) two hundred and ninety-four kaṛañju and a half
of
gold.
57. One trumpet, (consisting of) two hundred and ninety-five kaṛañju and a
quarter of
gold.
58. One trumpet, (consisting of) two hundred and ninety-six kaṛañju and three
quarters
and two mañjāḍi of gold.
59. Two trumpets, consisting of five hundred and ninety-three kaṛañju of
gold,——each
(consisting of) two hundred and ninety-six kaṛañju and a half of
gold.
60. One trumpet, (consisting of) two hundred and ninety-four kaṛañju nine
mañjāḍi
and (one) kuṉṟi of gold.
61. One trumpet, (consisting of) two hundred and ninety kaṛañju and three
quarters of
gold.
62. One trumpet, (consisting of) two hundred and eighty-six kaṛañju three
mañjāḍi and
(one) kuṉṟi of gold.
63. One trumpet, (consisting of) two hundred and ninety-eight kaṛañju and a half
and
two mañjāḍi of gold.
64. One trumpet, (consisting of) two hundred and eighty-seven kaṛañju and three
quar-
ters, four mañjāḍi and (one) kuṉṟi of gold.
65. Out of (his own) treasures (he) gave:——
66. One trumpet, (consisting of) one hundred and sixty-eight kaṛañju and a
quarter of
gold.
67. One trumpet, (consisting of) one hundred and sixty-eight kaṛañju of gold.
68. A single (trumpet), (consisting of) one hundred and forty-nine kaṛañju and a
half
and three mañjāḍi of gold,——including one kaṅgil and one pipe
(kuṛal).
69. (The following) tops (makuṭa) for temple-parasols
(tiruppaḷḷittoṅgal), including a
knob (moṭṭu) and a plate (paṟaḷai)
soldered together:——
70. Three tops for temple-parasols, consisting of one hundred and forty-eight
kaṛañju
and three quarters, two mañjāḍi and (one) kuṉṟi of
gold,——each (consisting of) forty-nine
kaṛañju and a half, two
mañjāḍi and (one) kuṉṟi of gold.
71. Five tops for temple-parasols, consisting of two hundred and forty-eight kaṛañju
and
three quarters of gold,——each (consisting of) forty-nine kaṛañju and three
quarters of gold.
72. Two tops for temple-parasols, consisting of one hundred kaṛañju of
gold,——each
(consisting of) fifty kaṛañju of gold.
73. Two tops for temple-parasols, consisting of ninety-eight kaṛañju of
gold,——each
(consisting of) forty-nine kaṛañju of gold.
74. One top for a temple-parasol, (consisting of) fifty-one kaṛañju of gold.
75. Two tops for temple-parasols, consisting of ninety-eight kaṛañju and three
quarters
of gold,——each (consisting of) forty-nine kaṛañju, seven
mañjāḍi and (one) kuṉṟi of gold.
76. One top for a temple-parasol, (consisting of) fifty kaṛañju, two
mañjāḍi and (one) kuṉṟi
of gold.
77. One top for a temple-parasol, (consisting of) forty-eight kaṛañju and three
quarters
of gold.
78. One top for a temple-parasol, (consisting of) fifty kaṛañju and three
quarters, two
mañjāḍi and (one) kuṉṟi of gold.
79. Two tops for temple-parasols, consisting of one hundred and one kaṛañju and
a
half of gold,——each (consisting of) fifty kaṛañju and three quarters of
gold.
80. One top for a temple-parasol, (consisting of) forty-nine kaṛañju and a half
of gold.
81. One top for a temple-parasol, (consisting of) forty-nine kaṛañju and six
mañjāḍi
of gold.
82. One top for a temple-parasol, (consisting of) forty-nine kaṛañju and a
quarter of
gold.
83. One top for a temple-parasol, (consisting of) forty-eight kaṛañju and a half of gold.
84. One top for a temple-parasol, (consisting of) forty-nine kaṛañju, two
mañjāḍi and
(one) kuṉṟi of gold.
85. One top for a temple-parasol, (consisting of) forty-eight kaṛañju and three
quarters,
two mañjāḍi and (one) kuṉṟi of gold.
86. One top for a temple-parasol, (consisting of) fifty kaṛañju and (one) mañjāḍi of gold.
87. Three tops for temple-parasols, consisting of one hundred and forty-nine
kaṛañju
and a half, two mañjāḍi and (one) kuṉṟi of gold,——each
(consisting of) forty-nine kaṛañju and
three quarters, two mañjāḍi
and (one) kuṉṟi of gold.
88. Five tops for white parasols (dhavalachchhattra), consisting of fifty
kaṛañju of gold,
——including a plate (paṟaḷai) soldered together with the
knob (moṭṭu).
89. One top for a coloured sacred parasol of victory (vaṇṇigai-tiru-koṟṟa-kuḍai),
(consist-
ing of) fifteen kaṛañju and a half, two mañjāḍi and
(one) kuṉṟi of gold,——including a plate
soldered together with the knob.
90. One betel-leaf salver (ilaittaṭṭu), (consisting of) nine hundred and ninety-five
kaṛañju
of gold.
91. One betel-leaf salver, (consisting of) nine hundred and eighty-eight kaṛañju of gold.
92. Having returned from the conquest of Satyāśraya, (he) poured out as
flowers
at the sacred feet (śrīpādapushpa) and worshipped the feet of the god
(with the following gold
flowers):——
93. Two sacred gold flowers (tiruppoṟpū), consisting of twenty kaṛañju of
gold,——each
(consisting of) ten kaṛañju of gold.
94. Twelve sacred gold flowers, consisting of one hundred and nineteen kaṛañju and
a
half and four mañjāḍi of gold,——each (consisting of) nine kaṛañju
and three quarters, four
mañjāḍi and (one) kuṉṟi of gold.
95. Ten sacred gold flowers, consisting of ninety-nine kaṛañju and a half of
gold,——
each sacred gold flower (consisting of) nine kaṛañju and three quarters
and four mañjāḍi of
gold.
96. One sacred gold flower, (consisting of) nine kaṛañju and three quarters,
three mañjāḍi
and (one) kuṉṟi of gold.
97. One sacred gold flower, (consisting of) (one) kaṛañju and three quarters and
(one)
mañjāḍi of gold.
98. One sacred gold flower, shaped like a lotus (tāmarai), (consisting of) thirteen
kaṛañju
and six mañjāḍi of gold.
99. To Dakshiṇa-Mēru-Viṭaṅkar (he) gave (the following ornaments), to
be worn
(by this god):——
100. One string of round beads (tiraḷ-maṇi-vaḍam), (consisting of) five
(strings) soldered
together, (and containing) forty-nine kaṛañju seven
mañjāḍi and (one) kuṉṟi of gold.
101. One polished ring for the arm of the god (tirukkaikkāṟai),
(consisting of) fifty-
one kaṛañju and a half of gold.
102. One polished ring for the arm of the god, (consisting of) forty-five
kaṛañju and a
half and two mañjāḍi of gold.
103. One polished ring for the arm of the god, (consisting of) forty-nine
kaṛañju and
three quarters, two mañjāḍi and (one) kuṉṟi of
gold.
104. One polished ring for the arm of the god, (consisting of) forty-five
kaṛañju and
three quarters of gold.
105. One pair of polished rings for the feet of the god (tiruvaḍikkāṟai), (consisting
of)
ninety-six kaṛañju and a half of gold.
106. One sacred girdle (tiruppaṭṭigai), (consisting of) one hundred and forty-nine
kaṛañju
and a quarter of gold.
107. (Finally, he) gave one sacred diadem (tiruppaṭṭam), (consisting of) nine
hundred
and eighty-one kaṛañju and a quarter of gold, which was made of gold taken
from the
treasures, which he seized after having defeated the Chēra king and the
Pāṇḍyas in
Malaināḍu.
This inscription is engraved in five sections, each of which occupies a separate face of
the
west wall. It consists of two distinct parts.
The first part extends to about two thirds of line 7 of the first section and
describes
eleven gold vessels, which were presented on the 310th day of the 25th year of the
reign of
Kō-Rājakēsarivarman, alias Rājarājadēva, ‘to (the
goddess) Umāparamēśvarī, who
is the consort of our lord
Āḍavallār,’ by the king's elder sister, who was the queen
of
Vallavaraiyar Vandyadēvar.
The second part enumerates other gifts of gold vessels and ornaments, which were made
by the
same royal lady between the 25th and 29th year of the king's reign. The items
detailed in
paragraphs 14 to 42 were given ‘to (the goddess) Umāparamēśvarī, who is
the
consort of our lord Āḍavallār Dakshiṇa-Mēru-Viṭaṅkar.’ Paragraphs 44 to
59
describe gifts ‘to (the goddess) Umāparamēśvarī, who is the consort of
our lord Tañjai-
Viṭaṅkar.’
1. Hail ! Prosperity ! On the three-hundred-and-tenth day of the twenty-fifth year
(of
the reign) of Kō-Rājakēsarivarman, alias
Śrī-Rājarājadēva, who,——while (his) heart
rejoieed, that, like the goddess
of fortune, the goddess of the great earth had become his
wife,——in his life of growing
strength, during which, having been pleased to cut the vessel
(in) the hall (at)
Kāndaḷūr, he conquered by his army, which was victorious in great
battles,
Vēṅgai-nāḍu, Gaṅga-pāḍi, Taḍigai-pāḍi, Nuḷamba-pāḍi, Kuḍamalai-
nāḍu, Kollam, Kaliṅgam, Īṛa-maṇḍalam, (the conquest of which) made
(him) famous
(in) the eight directions, and the seven and a half lakshas)
of Iraṭṭa-pāḍi,——deprived the
Seriyas of their splendour, while
(he) was resplendent (to such a degree) that (he) was worthy
to be
worshipped everywhere;——the venerable elder sister of Śrī-Rājarājadēva,
(who
was) the great queen (mahādēvī) of Vallavaraiyar Vandyadēvar,
gave to (the goddess)
Umāparamēśvarī, who is the consort of our lord
Āḍavallār, one gold plate (taḷigai),
weighing three hundred and
ninety-eight kaṛañju and a half by the stone called
(after)
Āḍavallāṉ.
2. On the same day (she) gave one gold plate, weighing four hundred and
ninety-six
kaṛañju by the same stone.
3. On the same day (she) gave one gold bowl (maṇḍai), weighing one hundred
and
ninety-nine kaṛañju by the same stone.
4. On the same day (she) gave one gold bowl, weighing three hundred and
ninety-nine
kaṛañju and three quarters by the same stone.
5. On the same day (she) gave one gold water-pot (kuṭa), weighing one hundred
and
ninety-eight kaṛañju and a half by the same stone.
6. On the same day (she) gave one gold water-pot, weighing one hundred and ninety-
nine kaṛañju and three quarters by the same stone.
7. On the same day (she) gave one gold water-pot, weighing one hundred and ninety-
six kaṛañju, seven mañjāḍi and (one) kuṉṟi by the same
stone.
8. On the same day (she) gave one gold water-pot, weighing one hundred and ninety-
eight kaṛañju by the same stone.
9. On the same day (she) gave one gold cup (vaṭṭil), weighing ninety-seven
kaṛañju and
a half by the same stone.
10. On the same day (she) gave one golden receptacle for sacred ashes with lotus-
ornaments (pushkara-patti-maḍal), together with a stand
(aḍi),——weighing eighty kaṛañju
by the same stone.
11. On the same day (she) gave one golden chunnam box (kaṟaṇḍigaichchoppu), in-
cluding•••• a bolt (ōḍāṇi) and a pin
(nilaiyāṇi),——weighing one hundred and ninety-
nine kaṛañju by the
same stone.
12. From the twenty-fifth year to the twenty-ninth year (of the king's reign),
the
venerable elder sister of Śrī-Rājarājadēva, (who was) the great queen
of Vallavaraiyar
Vandyadēvar, gave to (the goddess)
Umāparamēśvarī, who is the consort of our lord
Āḍavallār
Dakshiṇa-Mēru-Viṭaṅkar, and to (the goddess) Umāparamēśvarī, who
is
the consort of our lord Tañjai-Viṭaṅkar, the following sacred ornaments
(ābharaṇa),
emblems (chihna), etc., of gold, which were weighed by the stone
called (after) Āḍavallāṉ
and engraved on stone,——excluding those (gifts
of) the twenty-fifth year, which had been
engraved on the adjacent stones before this
(part of the inscription) on the north of this
upper tier (jagatippaḍai):——
13. To (the goddess) Umāparamēśvarī, who is the consort of our lord
Āḍavallār
Dakshiṇa-Mēru-Viṭaṅkar, (she) gave:——
14. One ōṭṭu-vaṭṭil, (consisting of) one hundred and ninety-eight kaṛañju
and a half, two
mañjāḍi and (one) kuṉṟi of gold.
15. One ōṭṭu-vaṭṭil, (consisting of) one hundred and ninety-seven kaṛañju
and a half of
gold.
16. One tavukkai, (consisting of) one hundred and forty-seven
kaṛañju and six mañjāḍi
of gold.
17. One tavukkai, (consisting of) one hundred and forty-six kaṛañju and three
quarters,
(one) mañjāḍi and (one) kuṉṟi of gold.
18. One censer (kalaśappāṉai), (consisting of) two hundred and ninety-five
kaṛañju and a
quarter of gold.
19. One swan (aṉṉam), (consisting of) ninety-eight kaṛañju and a quarter of gold.
20. One parrot (kiḷi), the gold of which weighed thirty-four kaṛañju, nine
mañjāḍi and
(one) kuṉṟi,——including two precious stones set into the
eyes.
21. One handle for a white chāmara (veṇ-śāmarai), (consisting of) nineteen
kaṛañju and
three quarters of gold.
22. One handle for a white chāmara, (consisting of) nineteen kaṛañju and a half
and
two mañjāḍi of gold.
23. One handle for a fly-whisk (īchchōppi), (consisting of) twenty kaṛañju of gold.
24. One handle for a fly-whisk, (consisting of) nineteen kaṛañju and a half of gold.
25. One sacred crown (makuṭa), (consisting of) two hundred and seventy-five
kaṛañju
and a half of gold.
26. One hundred and sixty-five sacred gold flowers (tiruppoṟpū), consisting of
eight
hundred and twenty-five kaṛañju of gold,——each sacred gold flower (consisting
of) five kaṛañju
of gold.
27. Thirty-five sacred gold flowers, consisting of one hundred and seventy-four
kaṛañju,
two mañjāḍi and (one) kuṉṟi of gold,——each sacred gold
flower (consisting of) four kaṛañju
and three quarters, four mañjāḍi
and (one) kuṉṟi of gold.
28. One pendant (tūkkam), (consisting of) twenty-nine kaṛañju and a half of gold.
29. One pair of sacred ear-rings (tiru-vāḷi), consisting of six kaṛañju, eight
mañjāḍi and
(one) kuṉṟi of gold.
30. One pair of double sacred uṛuttu, consisting of ten
kaṛañju and (one) mañjāḍi of
gold.
31. One pair of sacred ear-rings (tirukkambi), consisting of fourteen kaṛañju
and three
quarters, (one) mañjāḍi and (one) kuṉṟi of gold.
32. One string (vaḍam) of beads for the marriage-badge (tāli-maṇi), set with
diamonds
(vayiram), consisting of eleven kaṛañju and (one) mañjāḍi of
gold,——including one hundred
and fifty-seven beads for the marriage-badge,•••• four
paḍugaṇ, four kaḷḷippū, one
kokkuvāy and two square diamonds
(śavakkam).
33. One necklace (kaṇṭha-tuḍar) of three (chains) soldered into one,
(consisting of) sixty-
two kaṛañju of gold.
34. One outer chain (? puṟattuḍar), including (one) paḍugaṇ, (one) kaḷḷippū
and (one)
kokkuvāy,——(consisting of) twenty-four kaṛañju and a half, two
mañjāḍi and (one) kuṉṟi of
gold.
35. One śāyalam of diamonds (vayiram), (containing) one hundred and
twenty-two
kaṛañju and three quarters of gold.
36. One pair of poṭṭu) for the arms of the goddess, (consisting
of) ninety kaṛañju and
a half of gold.
37. One pair of bracelets (kaṭaka) for the arms of the goddess, (consisting of)
fifty-six
kaṛañju, two mañjāḍi and (one) kuṉṟi of gold.
38. One pair of rings for the arms of the goddess (tirukkaikkāṟai),
with claws (engraved)
on the outside (? ugirppuṟavaṉ), (consisting
of) one hundred and fifty kaṛañju and a half of
gold.
39. One wrought girdle (tor̥l-paṭṭigai), (consisting of) three hundred and
forty-four
kaṛañju of gold.
40. One pair of rings for the feet of the goddess (tiruvaḍikkāṟai), with claws
(engraved)
on the outside, (consisting of) one hundred and fifty kaṛañju
and a quarter of gold.
41. One pair of śāyalam for the feet (pāda-śāyalam), (consisting
of) one hundred and
nine kaṛañju and a half of gold.
42. Ten rings for the toes of the goddess (tirukkāl-mōdiram), consisting of
fourteen
kaṛañju and three quarters, two mañjāḍi and (one) kuṉṟi of
gold.
43. To (the goddess) Umāparamēśvarī, who is the consort of our lord
Tañjai-
Viṭaṅkar, (she) gave:——
44. One plate (taḷigai), (consisting of) four hundred and forty-eight kaṛañju
and four
mañjāḍi of gold.
45. One bowl (maṇḍai), (consisting of) two hundred and ninety-six kaṛañju and
a half
of gold.
46. One ōṭṭu-vaṭṭil, (consisting of) one hundred and ninety-seven kaṛañju
and three
quarters of gold.
47. One tavukkai, (consisting of) one hundred and forty-eight kaṛañju and nine
mañjāḍi
of gold.
48. One censer (kalaśappāṉai), (consisting of) two hundred and ninety-five
kaṛañju, seven
mañjāḍi and (one) kuṉṟi of gold.
49. One pot (kalaśa), (consisting of) one hundred and ninety-six kaṛañju and a
half of
gold.
50. One pot, (consisting of) one hundred and ninety-seven kaṛañju and a quarter
of
gold.
51. One pot, (consisting of) one hundred and ninety-seven kaṛañju and eight
mañjāḍi of
gold.
52. One chunnam box (kaṟaṇḍigaichcheppu), (consisting of) one hundred and
ninety-eight
kaṛañju and a quarter of gold.
53. One handle for a white chāmara (veṇ-śāmarai), (consisting of) nineteen
kaṛañju and a
half and four mañjāḍi of gold.
54. One handle for a fly-whisk (īchchōppi), (consisting of) nineteen kaṛañju
and a half
and (one) mañjāḍi of gold.
55. Forty-eight sacred gold flowers (tiruppoṟpū), consisting of two hundred and
forty
kaṛañju of gold,——each sacred gold flower (consisting of) five
kaṛañju of gold.
56. Seventy-two sacred gold flowers, consisting of three hundred and fifty-eight
kaṛañju
and four mañjāḍi of gold,——each sacred gold flower (consisting
of) four kaṛañju and three
quarters, four mañjāḍi and (one)
kuṉṟi of gold.
57. Six sacred gold flowers, consisting of twenty-nine kaṛañju and a half and
four
mañjāḍi of gold,——each sacred gold flower (consisting of) four
kaṛañju and three quarters and
four mañjāḍi of gold.
58. Three sacred gold flowers, consisting of fourteen kaṛañju and three quarters
and
(one) kuṉṟi of gold,——each sacred gold flower (consisting of) four
kaṛañju and three quarters,
three mañjāḍi and (one) kuṉṟi of
gold.
59. One sacred gold flower, (consisting of) four kaṛañju and three quarters of
gold.
This inscription is engraved in 38 sections of 15 lines each and contains a description
of
thirty sacred ornaments. These were made partly of gold and jewels from the temple
treasury,
and partly of pearls, which Kō-Rājakēsarivarman, alias Rājarājadēva,
had
given to the temple up to the 29th year of his reign. Paragraphs 5 and 6 allude to
gold,
which the king had seized after conquering the Chēra king and the
Pāṇḍyas, and which
he had presented to the temple.
1. Hail ! Prosperity ! The sacred ornaments (ābharaṇa) of jewels (raṭna) of the
first
quality, made (partly) of gold and jewels of the first quality, which had
accumulated in the
treasury (bhaṇḍāra) of the lord of the
Śrī-Rājarājēśvara (temple),——excluding those which
were exhibited (to
the public ?) at the treasury of the lord of the
Śrī-Rājarājēśvara
(temple),——and (partly) of jewels, which the
lord Śrī-Rājarājadēva had been pleased to
give (to the temple) until the
twenty-ninth year (of the reign) of Kō-Rājakēsarivarman,
alias
Śrī-Rājarājadēva, who,——while (his) heart rejoiced, that, like the goddess
of
fortune, the goddess of the great earth had become his wife,——in his life of growing
strength,
during which, having been pleased to cut the vessel (in) the hall (at)
Kāndaḷūr, he
conquered by his army, which was victorious in great battles,
Vēṅgai-nāḍu, Gaṅga-
pāḍi, Taḍigai-pāḍi, Nuḷamba-pāḍi,
Kuḍamalai-nāḍu, Kollam, Kaliṅgam, Īṛa-
maṇḍalam, (the conquest of
which) made (him) famous (in) the eight directions, and the
seven and a half
lakshas of Iraṭṭa-pāḍi,——deprived the Śer̥yas of their splendour,
while
(he) was resplendent (to such a degree) that (he) was worthy to be
worshipped every-
where,——were weighed by the jewel weight (kāśu-kal)
called (after) Dakshiṇa-Mēru-
Viṭaṅkaṉ,
excluding the threads (śaraḍu) and the frames (śaṭṭam), (but) including
the
lac (arakku) and the piñju, (and) were engraved on stone on the sacred
shrine (śrī-vimāna) of
the lord,——excluding those which had been engraved on stone on
the jagatippaḍai and on the
upapīṭhattu-kaṇḍappaḍai of the
temple (kōyil) of Chaṇḍēśvara,——(as follows):——
2. One sacred girdle (tiruppaṭṭigai), made of gold taken from the treasury of the
lord,
(and containing) ten kaṛañju and three quarters, three mañjāḍi
and (one) kuṉṟi of gold, which
was a quarter inferior in fineness to (the gold
standard called) daṇḍavāṇi. The lac weighed
eight kaṛañju and seven
mañjāḍi. The piñju weighed three quarters (of a kaṛañju).
Fifteen
crystals (paḷiṅgu), set into (it), weighed (one) kaṛañju.
Three potti weighed three mañjāḍi.
One thousand five hundred and twelve strung
pearls (muttu) of brilliant water and of red
water, (taken) from the pearls of
the second quality, which the lord Śrī-Rājarājadēva had
poured out as flowers at
the sacred feet (śrīpādapushpa) and with which he had worshipped
the feet of the god,
(viz.) round pearls (vaṭṭam), roundish pearls (aṉuvaṭṭam), polished
pearls
(oppu-muttu), small pearls (kuṟu-muttu), nimboḷam, payiṭṭam, ambumudu,
crude pearls (kaṟaḍu),
twin pearls (iraṭṭai), śappatti and śakkattu,
weighed forty-one kaṛañju and seven mañjāḍi.
Twenty-four strung corals
(pavaṛam), (taken) from the corals in the treasury, weighed three
quarters (of a
kaṛañju), three mañjāḍi and (one) kuṉṟi. Altogether, (the girdle)
weighed sixty-
three kaṛañju and nine mañjāḍi, corresponding to a
value of ninety kāśu.
3. One sacred girdle, made of gold taken from the treasury, (and containing) ten
kaṛañju
and three quarters and four mañjāḍi of gold, which was a quarter
inferior in fineness to the
daṇḍavāṇi. The lac weighed eight kaṛañju and
seven mañjāḍi. The piñju weighed three
quarters (of a kaṛañju).
Fifteen crystals, set into (it), weighed three quarters (of a kaṛañju),
four
mañjāḍi and (one) kuṉṟi. Three potti weighed three mañjāḍi. One
thousand five
hundred and two strung pearls of brilliant water and of red water, (taken)
from the pearls of
the second quality, which the lord Śrī-Rājarājadēva had poured
out as flowers at the
sacred feet and with which he had worshipped the feet of
the god, (viz.) round pearls,
roundish pearls, polished pearls, small pearls,
nimboḷam, payiṭṭam, ambumudu, crude pearls,
twin pearls, śappatti and
śakkattu, weighed forty-one kaṛañju and nine mañjāḍi.
Twenty-four
strung corals, (taken) from the corals in the treasury, weighed three
quarters (of a kaṛañju),
three mañjāḍi and (one) kuṉṟi. Altogether,
(the girdle) weighed sixty-three kaṛañju and a half
and (one)
mañjāḍi, corresponding to a value of ninety kāśu.
4. One sacred girdle, made of gold taken from the treasury, (and containing) ten
kaṛañju
and three quarters and four mañjāḍi of gold, which was a quarter
inferior in fineness to the
daṇḍavāṇi. The lac weighed nine kaṛañju, three
mañjāḍi and (one) kuṉṟi. The piñju weighed
half a kaṛañju,
three mañjāḍi and (one) kuṉṟi. Three potti weighed three
mañjāḍi. Fifteen
crystals, set into (it), weighed (one) kaṛañju, (one)
mañjāḍi and (one) kuṉṟi. One thousand six
hundred and fifty-three strung pearls
of brilliant water and of red water, (taken) from the
pearls of the second quality,
which the lord Śrī-Rājarājadēva had poured out as flowers
at the sacred feet and
with which he had worshipped the feet of the god, (viz.) round
pearls, roundish pearls,
polished pearls, small pearls, nimboḷam, payiṭṭam, ambumudu, crude
pearls, twin
pearls, śappatti and śakkattu, weighed forty-two kaṛañju and a half,
(one)
mañjāḍi and nine tenths. Twenty-four strung corals,
(taken) from the corals in the treasury,
weighed three quarters (of a kaṛañju)
and three mañjāḍi and six tenths. Altogether, (the
girdle) weighed sixty-five
kaṛañju and a half and (one) mañjāḍi, corresponding to a value
of
ninety-five kāśu.
5. One sacred girdle, made of gold taken from the treasury of the lord, (and
containing)
ten kaṛañju and three quarters, (one) mañjāḍi and (one)
kuṉṟi of gold, which was a quarter
inferior in fineness to the daṇḍavāṇi. The
lac weighed eight kaṛañju and a half, three
mañjāḍi and (one)
kuṉṟi. The piñju weighed three quarters (of a kaṛañju) and two
mañjāḍi.
Fifteen crystals, set into (it), weighed (one) kaṛañju,
three mañjāḍi and (one) kuṉṟi. Three
potti weighed three
mañjāḍi. One thousand six hundred and fifteen strung pearls of brilliant
water and of
red water; (taken) from the pearls of the second quality, which the lord Śrī-
Rājarājadēva had poured out as flowers at the sacred feet and with which he
had
worshipped the feet of the god, (viz.) round pearls, roundish pearls, polished
pearls, small
pearls, nimboḷam, payiṭṭam, ambumudu, crude pearls, twin pearls,
śappatti and śakkattu,
weighed forty-two kaṛañju and a half and four
mañjāḍi. Twenty-four strung corals, (taken)
from the corals, for which the
treasurers of the chief jewels (mūla-ratna-bhaṇḍārattār) supplied
the funds
(mudal) from the gold (māḍu), which (the king) had seized after conquering
the
Chēra king and the Pāṇḍyas, weighed three quarters (of a
kaṛañju), two mañjāḍi and (one)
kuṉṟi. Altogether, (the girdle)
weighed sixty-five kaṛañju and a quarter, corresponding to a
value of ninety
kāśu.
6. One sacred girdle, made of gold taken from the treasury of the lord, (and
containing)
ten kaṛañju and three quarters and three mañjāḍi of gold,
which was a quarter inferior in
fineness to the daṇḍavāṇi. The lac weighed eight
kaṛañju and six mañjāḍi. The piñju
weighed three quarters (of a
kaṛañju) and (one) mañjāḍi. Fifteen crystals, set into (it),
weighed
(one) kaṛañju and a quarter and (one) kuṉṟi. Three potti weighed two
mañjāḍi.
One thousand five hundred and ninety-nine strung pearls of brilliant water
and of red water,
(taken) from the pearls of the second quality, which the lord
Śrī-Rājarājadēva had poured
out as flowers at the sacred feet and
with which he had worshipped the feet of the god, (viz.)
round pearls, roundish pearls,
polished pearls, small pearls, nimboḷam, payiṭṭam, ambumudu,
crude pearls, twin
pearls, śappatti and śakkattu, weighed forty kaṛañju and a half and
two
mañjāḍi. Twenty-four strung corals, (taken) from the corals, for which the
treasurers of the
chief jewels supplied the funds from the gold, which (the king) had
seized after conquering
the Chēra king and the Pāṇḍyas, weighed (one)
kaṛañju and six mañjāḍi. Altogether,
(the girdle) weighed sixty-three
kaṛañju and a quarter and (one) kuṉṟi, corresponding to a
value of ninety
kāśu.
7. One pearl bracelet (muttu-vaḷaiyil), made of gold taken from the treasury of the
lord,
(and containing) five kaṛañju, nine mañjāḍi and (one)
kuṉṟi of gold. In this, three hundred and
fifty-nine strung pearls of brilliant water and
of red water, (taken from) the pearls of the
second quality, which the lord
Śrī-Rājarājadēva had poured out as flowers at the sacred
feet and with which he
had worshipped the feet of the god, (viz.) round pearls, roundish
pearls, polished
pearls, small pearls, nimboḷam, payiṭṭam, ambumudu, crude pearls, twin
pearls,
śappatti and śakkattu, weighed ten kaṛañju, (one) mañjāḍi
and (one) kuṉṟi. Altogether, (the
bracelet) weighed fifteen kaṛañju
and a half and (one) mañjāḍi, corresponding to a value of
twenty-five
kāśu.
8. One pearl bracelet, made of gold taken from the treasury, (and containing) six
kaṛañju
and (one) mañjāḍi of gold. Three hundred and sixty-eight strung
pearls of brilliant water
and of red water, (taken) from the pearls of the second
quality, which the lord Śrī-Rājarāja-
dēva had poured out as flowers
at the sacred feet and with which he had worshipped the
feet of the god, (viz.) round
pearls, roundish pearls, polished pearls, small pearls, nimboḷam,
payiṭṭam, ambumudu,
crude pearls, twin pearls, śappatti and śakkattu, weighed ten
kaṛañju.
Altogether, (the bracelet) weighed sixteen kaṛañju and
(one) mañjāḍi, corresponding to a value
of twenty-seven kāśu.
9. One pearl bracelet, made of gold taken from the treasury, (and containing)
six
kaṛañju and (one) mañjāḍi of gold. Four hundred and one strung pearls of
brilliant water
and of red water, (taken) from the pearls of the second quality, which
the lord Śrī-Rāja-
rājadēva had poured out as flowers at the sacred
feet and with which he had worshipped
the feet of the god, (viz.) round pearls, roundish
pearls, polished pearls, small pearls,
nimboḷam, payiṭṭam, ambumudu, crude pearls,
twin pearls, śappatti and śakkattu, weighed ten
kaṛañju, six
mañjāḍi and (one) kuṉṟi. Altogether, (the bracelet) weighed sixteen
kaṛañju,
seven mañjāḍi and (one) kuṉṟi, corresponding to a value of
thirty kāśu.
10. One pearl bracelet, made of gold taken from the treasury, (and containing)
five
kaṛañju and two mañjāḍi of gold. Three hundred and thirty-seven strung
pearls of brilliant
water and of red water, (taken) from the pearls of the second
quality, which the lord Śrī-
Rājarājadēva had poured out as flowers at
the sacred feet and with which he had
worshipped the feet of the god, (viz.) round
pearls, roundish pearls, polished pearls, small
pearls, nimboḷam, payiṭṭam, ambumudu,
crude pearls, twin pearls, śappatti and śakkattu,
weighed nine kaṛañju
and a quarter. Altogether, (the bracelet) weighed fourteen kaṛañju and
seven
mañjāḍi, corresponding to a value of twenty-four kāśu.
11. One pearl bracelet, made of gold taken from the treasury, (and containing)
five
kaṛañju and eight mañjāḍi of gold. Three hundred and fifty-two strung
pearls of brilliant
water and of red water, (taken) from the pearls of the second
quality, which the lord Śrī-
Rājarājadēva had poured out as flowers at
the sacred feet and with which he had
worshipped the feet of the god, (viz.) round
pearls, roundish pearls, polished pearls, small
pearls, nimboḷam, payiṭṭam,
ambumudu, crude pearls, twin pearls, śappatti and śakkattu,
weighed nine
kaṛañju and a half, three mañjāḍi and (one) kuṉṟi. Altogether, (the
bracelet)
weighed fifteen kaṛañju, (one) mañjāḍi and (one) kuṉṟi,
corresponding to a value of twenty-
five kāśu.
12. One pearl bracelet, made of gold taken from the treasury, (and containing)
five
kaṛañju and eight mañjāḍi of gold. Three hundred and fifty-one strung
pearls of brilliant
water and of red water, (taken) from the pearls of the second
quality, which the lord Śrī-
Rājarājadēva had poured out as flowers at
the sacred feet and with which he had
worshipped the feet of the god, (viz.) round
pearls, roundish pearls, polished pearls, small
pearls, nimboḷam, payiṭṭam, ambumudu,
crude pearls, twin pearls, śappatti and śakkattu,
weighed eight
kaṛañju and three quarters, (one) mañjāḍi and (one) kuṉṟi. Altogether,
(the
bracelet) weighed fourteen kaṛañju, four mañjāḍi and (one)
kuṉṟi, corresponding to a value of
twenty-four kāśu.
13. One pearl bracelet, made of gold taken from the treasury, (and containing)
five
kaṛañju and eight mañjāḍi of gold. Three hundred and sixty-nine strung
pearls of brilliant
water and of red water, (taken) from the pearls of the second
quality, which the lord Śrī-
Rājarājadēva had poured out as flowers at
the sacred feet and with which he had
worshipped the feet of the god, (viz.) round
pearls, roundish pearls, polished pearls, small
pearls, (nimboḷam, payiṭṭam,
ambumudu, crude pearls, twin pearls, śappatti and śakkattu,
weighed ten
kaṛañju, eight mañjāḍi and (one) kuṉṟi. Altogether, (the
bracelet) weighed
fifteen kaṛañju and three quarters, (one) mañjāḍi and
(one) kuṉṟi, corresponding to a value of
twenty-five kāśu.
14. One pearl bracelet, made of gold taken from the treasury, (and containing)
five
kaṛañju and a half and four mañjāḍi of gold. Three hundred and
eighty-nine strung pearls
of brilliant water and of red water, (taken) from the pearls
of the second quality, which the
lord Śrī-Rājarājadēva had poured out as flowers
at the sacred feet and with which he had
worshipped the feet of the god, (viz.) round
pearls, roundish pearls, polished pearls, small
pearls, nimboḷam, payiṭṭam, ambumudu,
crude pearls, twin pearls, śappatti and śakkattu, weighed
ten kaṛañju
and a half, two mañjāḍi and (one) kuṉṟi. Altogether, (the bracelet)
weighed
sixteen kaṛañju, six mañjāḍi and (one) kuṉṟi, corresponding
to a value of twenty-six kāśu.
15. One pearl bracelet, made of gold taken from the treasury, (and containing)
five
kaṛañju, seven mañjāḍi and (one) kuṉṟi of gold. Three hundred
and seventy-five [strung]
pearls of brilliant water and of red water, (taken) [from the
pearls] of the second quality,
which the lord Śrī-Rājarājadēva had poured out as
flowers at the sacred feet and with
which he had worshipped the feet of the god, (viz.)
round pearls, roundish pearls, polished
pearls, small pearls, nimboḷam, payiṭṭam,
ambumudu, crude pearls, twin pearls, śappatti and
śakkattu, weighed ten
kaṛañju and eight mañjāḍi. Altogether, (the bracelet) weighed
fifteen
kaṛañju and three quarters and (one) kuṉṟi, corresponding to a value
of twenty-six kāśu.
16. One pearl bracelet, made of gold taken from the treasury, (and containing)
five
kaṛañju, two mañjāḍi and (one) kuṉṟi of gold. Three hundred
and forty-nine strung pearls of
brilliant water and of red water, (taken) from the
pearls of the second quality, which the lord
Śrī-Rājarājadēva had poured out as
flowers at the sacred feet and with which he had
worshipped the feet of the god, (viz.)
round pearls, roundish pearls, polished pearls, small
pearls, nimboḷam, payiṭṭam,
ambumudu, crude pearls, twin pearls, śappatti and śakkattu,
weighed nine
kaṛañju and six mañjāḍi. Altogether, (the bracelet) weighed fourteen
kaṛañju,
eight mañjāḍi and (one) kuṉṟi, corresponding to a value of
twenty-four kāśu.
17. One pearl bracelet, made of gold taken from the treasury, (and containing)
five
kaṛañju, two mañjāḍi and (one) kuṉṟi of gold. Three hundred
and fifty strung pearls of
brilliant water and of red water, (taken) from the pearls of
the second quality, which the
lord Śrī-Rājarājadēva had poured out as flowers at
the sacred feet and with which he had
worshipped the feet of the god, (viz.) round
pearls, roundish pearls, polished pearls, small
pearls, nimboḷam, payiṭṭam, ambumudu,
crude pearls, twin pearls, śappatti and śakkattu,
weighed nine
kaṛañju, seven mañjāḍi and (one) kuṉṟi. Altogether, (the
bracelet) weighed
fourteen kaṛañju and a half, corresponding to a value of
twenty-four kāśu.
18. One pearl bracelet, made of gold taken from the treasury, (and containing)
five
kaṛañju, two mañjāḍi and (one) kuṉṟi of gold. Three hundred
and thirty-eight strung pearls
of brilliant water and of red water, (taken) from the
pearls of the second quality, which the
lord Śrī-Rājarājadēva had poured out as
flowers at the sacred feet and with which he had
worshipped the feet of the god, (viz.)
round pearls, roundish pearls, polished pearls, small
pearls, nimboḷam, payiṭṭam,
ambumudu, crude pearls, twin pearls, śappatti and śakkattu,
weighed nine
kaṛañju and three mañjāḍi. Altogether, (the bracelet) weighed fourteen
kaṛañju
and a quarter and (one) kuṉṟi, corresponding to a value of
twenty-four kāśu.
19. One pearl bracelet, made of gold taken from the treasury, (and containing)
five
kaṛañju and six mañjāḍi of gold. Three hundred and sixty-one strung
pearls of brilliant
water and of red water, (taken) from the pearls of the second
quality, which the lord Śrī-
Rājarājadēva had poured out as flowers at
the sacred feet and with which he had worshipped
the feet of the god, (viz.) round
pearls, roundish pearls, polished pearls, small pearls,
nimboḷam, payiṭṭam, ambumudu,
crude pearls, twin pearls, śappatti and śakkattu, weighed
nine kaṛañju
and three quarters and (one) mañjāḍi. Altogether, (the bracelet) weighed
fifteen
kaṛañju and two mañjāḍi, corresponding to a value of twenty-five
kāśu.
20. One pearl bracelet, made of gold taken from the treasury, (and containing) five
kaṛañju
and three quarters and (one) kuṉṟi of gold. [Three] hundred and
sixty-four strung pearls
of brilliant water and of red water, (taken) from the pearls of
the second quality, which the
lord Śrī-Rājarājadēva had poured out as flowers at
the sacred feet and with which he
had worshipped the feet of the god, (viz.) round
pearls, roundish pearls, polished pearls,
small pearls, nimboḷam, payiṭṭam, ambumudu,
crude pearls, twin pearls, śappatti and śakkattu,
weighed nine kaṛañju
and a half and (one) mañjāḍi. Altogether, (the bracelet) weighed
fifteen
kaṛañju, six mañjāḍi and (one) kuṉṟi, corresponding to a value of
twenty-six kāśu.
21. One pearl bracelet, made of gold taken from the treasury, (and containing)
five
kaṛañju and a half and two mañjāḍi of gold. Three hundred and
fifty-three strung pearls of
brilliant water and of red water, (taken) from the pearls
of the second quality, which the
lord Śrī-Rājarājadēva had poured out as flowers
at the sacred feet and with which he had
worshipped the feet of the god, (viz.) round
pearls, roundish pearls, polished pearls, small
pearls, nimboḷam, payiṭṭam, ambumudu,
crude pearls, twin pearls, śappatti and śakkattu,
weighed nine kaṛañju
and a half and two mañjāḍi. Altogether, (the bracelet) weighed
fifteen
kaṛañju and four mañjāḍi, corresponding to a value of twenty-five
kāśu.
22. One pearl bracelet, made of gold taken from the treasury, (and containing)
five
kaṛañju and a quarter of gold. Three hundred and fifty-four strung pearls of
brilliant water
and of red water, (taken) from the pearls of the second quality, which
the lord Śrī-
Rājarājadēva had poured out as flowers at the sacred
feet and with which he had
worshipped the feet of the god, (viz.) round pearls, roundish
pearls, polished pearls, small
pearls, nimbolam, payiṭṭam, ambumudu, crude pearls,
twin pearls, śappatti and śakkattu,
weighed nine kaṛañju
and a half and (one) mañjāḍi. Altogether, (the bracelet) weighed
fourteen
kaṛañju and three quarters and (one) mañjāḍi, corresponding to a value of
twenty-
four kāśu.
23. One sacred crown (śrī-muḍi), made of gold taken from the treasury of the lord,
(and
containing) thirty-eight kaṛañju and three quarters, four
mañjāḍi and (one) kuṉṟi of gold.
One hundred and twenty-four crystals
(paḷiṅgu), set into (it), weighed (one) kaṛañju,
nine
mañjāḍi and (one) kuṉṟi. Seventy-one diamond crystals (paḷikku-vayiram)
weighed three
mañjāḍi and (one) kuṉṟi. Thirty-two potti weighed seven
mañjāḍi and (one) kuṉṟi. The
piñju weighed (one) kaṛañju
and a half. Three hundred and thirty-four strung pearls of
brilliant water and of red water,
(taken) from the pearls, which the lord Śrī-Rājarājadēva
had poured out as
flowers at the sacred feet and with which he had worshipped the feet
of the god, (viz.)
round pearls, roundish pearls, polished pearls, small pearls, payiṭṭam,
nimboḷam,
ambumudu, crude pearls, twin pearls, śappatti and śakkattu, weighed seven
kaṛañju.
Altogether, (the crown) weighed forty-nine kaṛañju and a
half, corresponding to a value of
eighty-six kāśu.
24. One sacred garland (tiru-mālai), made of gold taken from the treasury of the lord,
(and
containing) seven kaṛañju and a half, (one) mañjāḍi and two
tenths of gold. The piñju weighed
six mañjāḍi and (one) kuṉṟi.
Sixty-two diamond crystals weighed (one) mañjāḍi. Seventy-
one crystals
weighed half a kaṛañju and (one) mañjāḍi. Three potti weighed three
tenths
(of a mañjāḍi). Forty-five strung pearls of brilliant water and of red water,
(taken) from the
pearls, which the lord Śrī-Rājarājadēva had poured out as
flowers at the sacred feet and
with which he had worshipped the feet of the god, (viz.)
round pearls, roundish pearls, polished
pearls, small pearls, payiṭṭam, nimboḷam,
ambumudu, crude pearls, twin pearls, śappatti and
śakkattu, weighed three
quarters (of a kaṛañju), (one) mañjāḍi and (one) kuṉṟi.
Altogether,
(the garland) weighed nine kaṛañju, six mañjāḍi and
(one) kuṉṟi, corresponding to a value of
eighteen kāśu.
25. One sacred pearl ornament (śrī-chhanda), made of gold taken from
the treasury of
the lord, (and containing) five kaṛañju and three quarters,
three mañjāḍi and one tenth of gold.
The lac in (it) weighed half a
kaṛañju, three mañjāḍi and (one) kuṉṟi. The piñju weighed
a
quarter (kaṛañju). Eighteen crystals, set into (it), weighed four
mañjāḍi and four tenths.
Six diamond crystals weighed (one) kuṉṟi. Thirteen
potti weighed two mañjāḍi and (one)
kuṉṟi. Nine hundred and
eighty-one strung pearls of brilliant water and of red water, (taken)
from the pearls,
which the lord Śrī-Rājarājadēva had poured out as flowers at the sacred
feet and
with which he had worshipped the feet of the god, (viz.) round pearls, roundish
pearls,
polished pearls, small pearls, nimboḷam, payiṭṭam, ambumudu, crude pearls, twin
pearls,
śappatti and śakkattu, weighed thirty-three kaṛañju and three
quarters, four mañjāḍi and (one)
kuṉṟi. Altogether, (the pearl
ornament) weighed forty-one kaṛañju, three mañjāḍi and
(one)
kuṉṟi, corresponding to a value of fifty-five kāśu.
26. One sacred pearl ornament, made of gold taken from the treasury of the lord,
(and
containing) six kaṛañju and nine tenths (of a mañjāḍi) of gold.
The lac in (it) weighed three
quarters (of a kaṛañju) and (one)
mañjāḍi and one tenth. The piñju weighed a quarter (kaṛañju)
and two
tenths (of a mañjāḍi). Eighteen crystals, set into (it), weighed four
mañjāḍi and
(one) kuṉṟi. Six diamond crystals weighed (one) kuṉṟi.
Thirteen potti weighed two mañjāḍi
and eight tenths. [Seven]
hundred and fifty-nine strung pearls of brilliant water and of red
water, (taken) from
the pearls, which the lord Śrī-Rājarājadēva had poured out as flowers
at the
sacred feet and with which he had worshipped the feet of the god, (viz.) round
pearls,
roundish pearls, polished pearls, small pearls, nimboḷam, payiṭṭam, ambumudu,
crude pearls,
twin pearls, śappatti and śakkattu, weighed twenty-six
kaṛañju and a half and four mañjāḍi.
Altogether, (the pearl ornament)
weighed thirty-four kaṛañju and four mañjāḍi, corresponding
to a value of
forty-five kāśu.
27. One sacred pearl ornament, made of gold taken from the treasury of the lord,
(and
containing) six kaṛañju and seven mañjāḍi of gold. The lac in
(it) weighed three quarters (of
a kaṛañju) and two mañjāḍi. The
piñju weighed a quarter (kaṛañju). Eighteen crystals, set
into (it),
weighed four mañjāḍi and four tenths. Six diamond crystals weighed six tenths
(of
a mañjāḍi). Thirteen potti weighed two mañjāḍi and (one)
kuṉṟi. Nine hundred and ninety-
eight strung pearls of brilliant water and of
red water, (taken) from the pearls, which the lord
Śrī-Rājarājadēva had
poured out as flowers at the sacred feet and with which he had
worshipped the feet of the god,
(viz.) round pearls, roundish pearls, polished pearls, small
pearls, nimboḷam,
payiṭṭam, ambumudu, crude pearls, twin pearls, śappatti and
śakkattu,
weighed thirty-five kaṛañju and (one) kuṉṟi. Altogether,
(the pearl ornament) weighed forty-
two kaṛañju and three quarters
and two mañjāḍi, corresponding to a value of fifty-six kāśu.
28. One sacred pearl ornament, made of gold taken from the treasury of the lord,
(and
containing) six kaṛañju, nine mañjāḍi and (one) kuṉṟi
of gold. The lac in (it) weighed three
quarters (of a kaṛañju), (one)
mañjāḍi and (one) kuṉṟi. The piñju weighed a quarter
(kaṛañju).
Eighteen crystals, set into (it), weighed four mañjāḍi and
one tenth. Six diamond crystals
weighed (one) kuṉṟi. Thirteen potti weighed
three mañjāḍi and one tenth. Eight hundred
and forty-six strung pearls of brilliant
water and of red water, (taken) from the pearls, which
the lord
Śrī-Rājarājadēva had poured out as flowers at the sacred feet and with which
he
had worshipped the feet of the god, (viz.) round pearls, roundish pearls, polished
pearls,
small pearls, nimboḷam, payiṭṭam, ambumudu, crude pearls, twin pearls,
śappatti and śakkattu,
weighed thirty kaṛañju. Altogether, (the
pearl ornament) weighed thirty-seven kaṛañju and
three quarters, three
mañjāḍi and seven tenths, corresponding to a value of fifty kāśu.
29. One sacred pearl ornament, made of gold taken from the treasury of the lord,
(and
containing) (one) kaṛañju and two mañjāḍi, six tenths and one twentieth
of gold. The piñju
weighed one tenth (of a mañjāḍi). Two crystals, set into
(it), weighed two tenths (of a
mañjāḍi). Two hundred and sixty strung pearls,
(taken) from the pearls, which the lord
Śrī-Rājarājadēva had given (to
the temple), (viz.) round pearls, roundish pearls, polished
pearls and small pearls,
weighed two kaṛañju and five tenths (of a mañjāḍi) and one
twentieth.
Altogether, (the pearl ornament) weighed three kaṛañju, three mañjāḍi
and
(one) kuṉṟi, corresponding to a value of three kāśu.
30. One sacred girdle (tiruppaṭṭigai), made of gold taken from the treasury of the
lord,
(and containing) two kaṛañju and three mañjāḍi and three tenths
of gold. The piñju weighed
three tenths (of a mañjāḍi). Six crystals weighed
seven tenths (of a mañjāḍi). Two hundred
and seventy-seven strung pearls and pearls
sewn on (taippu-muttu), (taken) from the pearls,
which the lord
Śrī-Rājarājadēva had given (to the temple), (viz.) round pearls,
roundish
pearls, polished pearls, small pearls and pearls in clusters (puñja-muttu),
weighed two kaṛañju
and nine mañjāḍi and two tenths. Altogether, (the
girdle) weighed four kaṛañju and a half,
three mañjāḍi and (one)
kuṉṟi, corresponding to a value of five kāśu.
31. One sacred outer (i.e., upper ?) parasol (tiruppuṟakkuḍai), made of gold
taken from
the treasury of the lord, (and containing) seventy-one kaṛañju and a
quarter and one tenth
(of a mañjāḍi) of gold. Eighty-one crystals, set
into (it), weighed two kaṛañju. Sixteen
diamond crystals weighed nine tenths
(of a mañjāḍi). The piñju weighed two kaṛañju,
eight
mañjāḍi and (one) kuṉṟi. One thousand three hundred and seventy-two strung
pearls,
(taken) from the pearls, which the lord Śrī-Rājarājadēva had given
(to the temple), (viz.)
round pearls, roundish pearls, polished pearls, small pearls,
(pearls) with rubbed surface
(tōl) and old pearls, weighed twenty-three
kaṛañju and a half, four mañjāḍi and (one) kuṉṟi.
Altogether,
(the parasol) weighed ninety-nine kaṛañju and nine mañjāḍi, corresponding
to a
value of one hundred and sixty kāśu.
The preserved part of this inscription comprises eight sections of nine lines each. The
end
of each line of the third section, the commencement of each line of the fourth section,
and the
whole of any other section, which may have intervened between the third and
fourth, are covered
by a flight of steps, which was constructed at a period subsequent
to that, during which the
inscription had been incised.
The inscription specifies the revenue in paddy and the revenue in gold and in
money
(kāśu), which a number of villages had to pay to the stone-temple, called
Rājarājēśvara,
which Rājarājadēva had caused to be built at
Tañjāvūr. The villages were situated
both in the Chōḷa
country and in other countries and had been assigned to the temple by
Rājarājadēva
until the 29th year of his reign. The extent of the land, which the king
had given to the
temple in each of the villages, is recorded in great detail by a land
measure, the name of
which is not stated, and by fractions of it. The paddy due to the
temple had to be measured by
‘the marakkāl called (after) Āḍavallāṉ,’ i.e.,
by a corn
measure which was preserved at the shrine of the god Āḍavallāṉ;
and this marakkāl was
‘equal to a rājakēsari.’ This term was evidently derived
from Rājakēsarin, the surname of
the reigning king Rājarāja and of other
Chōḷa kings, and must be taken as the real name
of the royal
standard measure, a copy of which was preserved at the temple. The only
case,
in which the revenue had to be paid in gold, occurs in paragraph 13. No instance of
payment in
money (kāśu) occurs in the preserved part of the inscription.
1. Hail ! Prosperity ! There was engraved on stone, as orally settled, the revenue
(kāṇik-
kaḍaṉ) in paddy,——which has to be measured by the
marakkāl called (after) Āḍavallāṉ,
which is equal to a
rājakēsari,——and the gold and the money (kāśu), which have to be paid
from
the land paying taxes; and (there was also engraved on stone) the land free
from
taxes,——including the village-site (ūr-nattam), the sacred temples
(śrī-kōyil), the ponds
(kuḷam), the channels (vāykkāl) passing
through (the villages), the Paṟaichchēri, the Kammāṇa-
śēri and the burning-ground (śuḍukāḍu),——in the
villages, which the lord Śrī-Rājarāja-
dēva had given in the
Chōḷa country (Śōṛa-maṇḍalam) and in other countries as divine
gifts
(dēvadāna) for the expenses (nibandha) required by the supreme
lord (paramasvāmin)
of the sacred stone-temple (tirukkaṟṟaḷi), (called)
Śrī-Rājarājēśvara,——which the lord
Śrī-Rājarājadēva had caused to
be built (at) Tañjāvūr,——until the twenty-ninth year
(of the reign)
of Kō-Rājakēsarivarman, alias) Śrī-Rājarājadēva, who,——while
(his)
heart rejoiced, that, like the goddess of fortune, the goddess of the great earth
had become
his wife,——in his life of growing strength, during which, having been pleased to cut
the
vessel (in) the hall (at) Kāndaḷūr, he conquered by his army,
which was victorious in
great battles, Vēṅgai-nāḍu, Gaṅga-pāḍi,
Taḍigai-pāḍi, Nuḷamba-pāḍi, Kuḍa-
malai-nāḍu, Kollam, Kaliṅgam,
Īṛa-maṇḍalam, (which was the country) of the
Śiṅgaḷas who possessed
rough strength, the seven and a half lakshas of Iraṭṭa-pāḍi, and
twelve
thousand ancient islands of the sea,——deprived the Śer̥yas of their splendour,
while
(he) was resplendent (to such a degree) that (he) was worthy to be
worshipped everywhere:——
2. (The village of) Pālaiyūr in Iṅgaṇāḍu, (a subdivision)
of Teṉ-Kaḍuvāy, alias
Arumor̥dēva-vaḷanāḍu,
(contains), according to measurement, one hundred and thirty-
four
(measures of) land and eight twentieths; (1/320) of three quarters, three
twentieths, one
fortieth, one hundred-and-sixtieth and one three-hundred-and-twentieth; and
(1/320) of
four twentieths,——including the Jaina temple (paḷḷi) and
(the land) enjoyed by the com-
munity of Jaina teachers
(gaṇimuṟṟūṭṭu). There have to be deducted nine (measures of)
land free from
taxes, one eightieth, one hundred-and-sixtieth and one three-hundred-and-
twentieth;
and (1/320) of one half,——consisting of the village-site, the ponds, the
Kammāṇaśēri,
the Paṟaichchēri, the burning-ground, and the channels which
pass through the land of this
village. (There remain) one hundred and twenty-five
(measures of) land paying taxes, seven
twentieths, one fortieth and one
three-hundred-and-twentieth; (1/320) of eight twentieths, one
fortieth, one
hundred-and-sixtieth and one three-hundred-and-twentieth; and (1/320) of four
twentieths. The revenue paid as tax is twelve thousand five hundred and thirty kalam,
two tūṇi, (one) kuṟuṇi and one nār̥ of paddy, which has to be
measured by the marakkāl
called (after) Āḍavallāṉ, which is equal
to a rājakēsari.
3. (The village of) Ārappāṛ in the same nāḍu (contains), according
to measurement, one
hundred and eleven (measures of) land, six twentieths, one fortieth
and one hundred-and-
sixtieth; (1/320) of three quarters and one eighth; and (1/320)
of one half and two twentieths,
——including the nāyvālam, (the land)
enjoyed by the physician (maruttuvappēṟu), and the
Jaina temple.
There have to be deducted three (measures of) land free from taxes, one half,
four
twentieths, one eightieth and one hundred-and-sixtieth,——(consisting of) the village-
site, the ponds, the sacred temple, the temple of Aiyaṉ, the temple of Pidāri, the ponds
in paddy-fields
(kaṛaṉi), and the site of the Paṟaichchēri. (There remain) one hundred
and
seven (measures of) land paying taxes, one half, two twentieths and one eightieth;
(1/320)
of three quarters and one eighth; and (1/320) of one half and two twentieths. The
revenue
paid as tax is ten thousand seven hundred and forty-five kalam, two tūṇi,
(one) padakku and
three nār̥ of paddy, which has to be measured by
the marakkāl called (after) Āḍavallāṉ,
which is equal to a
rājakēsari.
4. (The village of) Kīraṉdēvaṉkuḍi in the same nāḍu (contains)
[forty-]two
[measures of land], three quarters, four twentieths, one eightieth and one
three-hundred-and-
twentieth; (1/320) of one half, three twentieths, three
eightieths and one hundred-and-sixtieth;
and (1/320) of eight twentieths. [There have to be
deducted] two (measures of) land free
from taxes, one twentieth, one fortieth, one
hundred-and-sixtieth and one three-hundred-
and-twentieth; (1/320) of four
twentieths and one three-hundred-and-twentieth; [and (1/320) of
one half and two
twentieths],——(consisting of) the village-site,••••• the sacred
temple and (its)
flower-garden (nandavaṉam), and the ponds. (There remain) forty
(measures
of) land [paying taxes], three quarters, two twentieths, one fortieth and one
hundred-
and-sixtieth; (1/320) of nine twentieths and three eightieths; and (1/320)
of three quarters and
one twentieth. [The revenue] paid as tax is four thousand and seventy
kalam, five kuṟuṇi
and five nār̥ of paddy, which has to be measured by
the marakkāl called (after) [Āḍava]-
llāṉ,•••••
5. (The village of) Nāgaṉk••• in the same nāḍu (contains) [twenty-two
measures of
land, one half, ] two twentieths, three eightieths and one hundred-and-sixtieth;
(1/320) of two
twentieths, one fortieth and one hundred-and-sixtieth; and (1/320) of eight
twentieths.
[There have to be deducted] three quarters (of a measure) of land free from
taxes, one
twentieth, one hundred-and-sixtieth [and one three-hundred-and-twentieth; and
(1/320) of two
twentieths and one fortieth],——consisting of the village-site
(ūr-irukkai), the ponds, [the
temple of] Aiyaṉ,••••• the channels which pass
through the land of this village,
and the burning-ground. (There remain) twenty-one
(measures of) land [paying taxes],
three quarters, one twentieth, one fortieth, one
hundred-and-sixtieth and one three-hundred-
and-twentieth; (1/320) of one
hundred-and-sixtieth; and (1/320) of eight twentieths. [The
revenue] paid as tax is two
thousand one hundred and eighty-three kalam, five kuṟuṇi and
four
nār̥) of paddy, which has to be measured by the marakkāl) called (after)
[Āḍa-
val]lāṉ,•••••
6.••••• There have to be deducted five (measures of) land free from taxes;
(1/320) of
one half, three twentieths and three eightieths; and (1/320) of three quarters and
one
twentieth,——(consisting of)••••• the Paṟaichchēri, the ponds and the
water-courses
(ōḍai). (There remain) one hundred and fifteen (measures of) land
paying taxes, one quarter,
one hundred-and-sixtieth and one three-hundred-and-twentieth;
(1/320) of one half, three twen-
tieths and one three-hundred-and-twentieth; and
(1/320) of one half and two twentieths.
The revenue paid as tax is eleven thousand five hundred
and twenty-six kalam, (one) kuṟuṇi
and seven nār̥ of paddy,••••• which is
equal to a rājakēsari.
7. (The village of) Taṇṇīrkkuṉṟam, alias
Rājarāja-nallūr, in the same nāḍu
(contains), according to measurement,
thirty-six (measures of) land, one half, one twentieth,
one hundred-and-sixtieth and one
three-hundred-and-twentieth; (1/320) of three quarters, one
twentieth and one eightieth; and
(1/320) of three quarters and one twentieth. There have
to be deducted who (measures of)
land free from taxes, seven twentieths, one hundred-and-
sixtieth and one
three-hundred-and-twentieth; (1/320) of three quarters, one twentieth, one
fortieth and one
three-hundred-and twentieth; and (1/320) of one half and two twentieths,——
consisting of the
village-site, the ponds, the sacred temples, the burning-ground,
the
Paṟaichchēri,••••• and the channels which pass through the land of this
village
to other villages. (There remain) thirty-four (measures of) land, three
twentieths, three
eightieths, one hundred-and-sixtieth and one three-hundred-and-twentieth;
(1/320) of three
quarters, four twentieths, one fortieth, one
hundred-and-sixtieth and one three-hundred-and-
twentieth; [and (1/320) of four
twentieths. The revenue paid as tax is] three thousand
three hundred and seventy-eight
kalam, (one) padakku and four nār̥ of paddy, which has to
be measured by the
marakkāl called (after) Āḍavallāṉ, which is equal to a
[rā]jakēsari.
8. (The village of) Uchchipāḍi in the same nāḍu (contains), according
to measurement,
fifty-seven (measures of) land, one half, one twentieth, three
eightieths, one hundred-and-
sixtieth and one three-hundred-and-twentieth; and
(1/320) of one half, four twentieths and
three eightieths. There have to be deducted one
(measure of) land free from taxes, three
quarters, three twentieths, three eightieths,
one hundred-and-sixtieth and one three-hundred-
and-twentieth; (1/320) of two
twentieths, one fortieth and one three-hundred-and-twentieth;
and (1/320) of one half and two
twentieths,——[consisting of] the village-site, the ponds, the
sacred temples, the
Īṛachchēri,••••• (There remain) fifty-five (measures of)
land
paying taxes, one half and three twentieths; (1/320) of one half, two twentieths and one
hundred-
and-sixtieth; and (1/320) of eight twentieths. The revenue paid as tax
is•••••
[hundred] and twenty-six kalam, (one) tūṇi and four nār̥ [of paddy,
which has to be
measured] by the marakkāl) called (after)
Āḍavallāṉ, which is equal to a rājakēsari.
9. (The village of) Kīṛ-Vaḍugakkuḍi in the same nāḍu (contains),
according to
measurement, twenty-seven (measures of) land, one half, one twentieth, one
fortieth and one
hundred-and-sixtieth; (1/320) of four twentieths, one hundred-and-sixtieth and
one three-
hundred-and-twentieth; and (1/320) of four twentieths. There have to be
deducted [one
measure of land free from taxes, two twentieths, ] one hundred-and-sixtieth and
one three-
hundred-and-twentieth; (1/320) of three twentieths, one eightieth and one
hundred-and-sixtieth;
and (1/320) of eight twentieths,——[consisting of] the village-site, the
ponds, the sacred
temples, the burning-ground, the Īṛachchēri, the
Kammāṇaśēri, the Paṟaichchēri, the
Vaṇṇārachchēri, the ponds and wells of the Paṟaiyas (paṟaikkuḷakkur̥),•••••
(There remain) twenty-six (measures of) land paying taxes, nine
twentieths, one eightieth,
one hundred-and-sixtieth and one three-hundred-and-twentieth;
(1/320) of three eightieths; and
(1/320) of three quarters and one twentieth. The revenue paid
as tax is two thousand six
hundred and••••• of paddy, which has to be measured by the
marakkāl called
(after) Āḍavallāṉ, which is equal to a
rājakēsari.
10. (The village of) Kañjāṟa[ṉa]gar in•••••
(contains), according to measure-
ment, six (measures of) land, three
quarters, two twentieths, three eightieths, one hundred-
and-sixtieth and one
three-hundred-and-twentieth; (1/320) of three quarters, one twentieth and
three eightieths; and
(1/320) of three quarters and one twentieth. There have to be deducted
one twentieth (of a
measure) of land free from taxes, three eightieths, one hundred-and-
sixtieth
and one three-hundred-and-twentieth; (1/320) of six twentieths, one eightieth and
one
hundred-and-sixtieth; and (1/320) of eight twentieths,——consisting of the ponds of this
village.
(There remain) six (measures of) land paying taxes, three quarters and
one twentieth; (1/320)
of one half, one eightieth [and one hundred-and-sixtieth; and (1/320) of
eight twentieths].
The revenue [paid as tax] is six hundred and seventy-four kalam, two
tūṇi, (one) kuṟuṇi and
four nār̥) of paddy, which has to be measured by the
marakkāl) called (after) Āḍavallāṉ,
which is equal to a
rājakēsari.
11. The land, which is a divine gift, in (the village of) Ūśikkaṇṇaṅguḍi
in the same
nāḍu (contains), according to measurement, five (measures of) land,
one half, two twentieths,
one fortieth and one hundred-and-sixtieth; (1/320) of three quarters,
three eightieths, one
hundred-and-sixtieth and one three-hundred-and-twentieth; and (1/320) of
four twentieths.
There have to be deducted three twentieths (of a measure) of land free
from taxes, one
fortieth and one hundred-and-sixtieth; (1/320) of three quarters, three
twentieths and three
eightieths; and (1/320) of three quarters and one twentieth,——consisting
of the village-site, the
ponds, the burning-ground, and the causeway (kulai) on the bank
of the Pāṇḍavāy (river).
(There remain) five (measures
of) land paying taxes, eight twentieths, three eightieths, one
hundred-and-sixtieth and one
three-hundred-and-twentieth; (1/320) of three quarters, two twenti-
eths and one
hundred-and-sixtieth; and (1/320) of eight twentieths. The revenue paid as tax
is five hundred
and eighteen kalam, two tūṇi and two nār̥ of paddy, which has to be
measured
by the marakkāl called (after) Āḍavallāṉ, which is equal
to a rājakēsari.
12. (The village of) Vaḍaviṟaiyāṉpaḷḷam in Ārvalakkūṟṟam,
(a subdivision) of
the same nāḍu, (contains), according to measurement,
twenty-four (measures of) land, one
quarter and one hundred-and-sixtieth; (1/320) of
nine twentieths, one eightieth and one hundred-
and-sixtieth; and (1/320) of eight
twentieths. There have to be deducted six twentieths
(of a measure) of land free from
taxes, one eightieth and one hundred-and-sixtieth; (1/320) of
six twentieths, one eightieth and
one hundred-and-sixtieth; and (1/320) of eight twentieths,——
consisting of the village-site,
the ponds of this village, the burning-ground, and the channels
which pass through the land of
this village and supply water to other villages. (There
remain) twenty-three
(measures of) land, three quarters, three twentieths and three eightieths;
and (1/320)
of three twentieths. The revenue paid as tax is two thousand three hundred and
ninety-three
kalam, two tūṇi, (one) kuṟuṇi and five nār̥ of paddy, which has to be
measured
by the marakkāl) called (after) Āḍavallāṉ, which is equal
to a rājakēsari.
13. Tirutteṅgūr, a town (nagara) in the same nāḍu, (contains),
according to measure-
ment, thirty-four (measures of) land, one quarter,
three eightieths and one three-hundred-and-
twentieth; (1/320) of three quarters,
one twentieth, three eightieths and one three-hundred-and-
twentieth; and (1/320) of
two twentieths. There have to be deducted four (measures of) land
free from taxes, one
half, three eightieths and one hundred-and-sixtieth; (1/320) of three
quarters, one fortieth,
one hundred-and-sixtieth and one three-hundred-and twentieth; and
(1/320) of four
twentieths,——consisting of the village-site, the ponds of this village, the ponds
in the fields
(pulam), the Tiṇḍāchchēri, the Paṟaichchēri and the
burning-ground. (There
remain) twenty-nine (measures of) land, one half, four
twentieths, three eightieths, one
hundred-and-sixtieth and one three-hundred-and-twentieth;
(1/320) of one twentieth and one
three-hundred-and-twentieth; and (1/320) of three quarters and
three twentieths. The gold
paid as tax is two hundred and ninety-seven kaṛañju, four
mañjāḍi, three tenths and three
fortieths.
14. (The village of) Arakkaṉkuḍi in Tirunaṟaiyūr-nāḍu, (a
subdivision) of Vaḍa-
Kaḍuvāy, alias
Kshatriyaśikhāmaṇi-vaḷanāḍu, (contians), according to measurement,
seven
(measures of) land, six twentieths, one eightieth and one hundred-and-sixtieth;
(1/320)
of one eightieth and one three-hundred-and-twentieth; (1/320) of eight twentieths and
three
eightieths; and (1/320)³ of three quarters and one twentieth. There have to
be deducted eight
twentieths (of a measure) of land free from taxes and one eightieth;
and (1/320) of nine
twentieths,——consisting of the village-site and the ponds of this village.
(There remain) six
(measures of) land, three quarters, three twentieths and one
three-hundred-and-twentieth; (1/320)
of one half, one twentieth, one eightieth and one
three-hundred-and-twentieth; (1/320) of
eight twentieths and three eightieths; and (1/320)³ of
three quarters and one twentieth.
The revenue paid as tax is six hundred and fifty-six
kalam, seven kuṟuṇi and three nār̥ of
paddy, which has to be measured
by the marakkāl called (after) Āḍavallāṉ, which is
equal to a
rājakēsari.
15. (The village of) Piḍāraśēri in the same nāḍu (contains),
according to measurement,
five (measures of) land, one half, two twentieths, three
eightieths and one three-hundred-and-
twentieth; (1/320) of one half and one
three-hundred-and-twentieth; and (1/320) of one half
and two twentieths. There have to be
deducted four twentieths (of a measure) of land free
from taxes, one eightieth, one
hundred-and-sixtieth and one three-hundred-and-twentieth;
(1/320) of one twentieth, one
eightieth and one hundred-and-sixtieth; and (1/320) of eight
twentieths,——consisting of the
village-site and the ponds of this village. (There remain) five
(measures of)
land, eight twentieths, one eightieth and one hundred-and-sixtieth; (1/320) of
eight
twentieths, one fortieth, one hundred-and-sixtieth and one three-hundred-and-twentieth;
and
(1/320) of four twentieths. The revenue paid as tax is five hundred and thirty-five
kalam,
two tūṇi, (one) padakku and four nār̥ of paddy, which has to be
measured by the marakkāl
called (after) Āḍavallāṉ, which is equal
to a rājakēsari.
16. (The village of) Maṇaṟkālappaḷḷi, the divine gifts to Tiṟappāṉ
Mahādēvar,
the divine gifts to Tiruvaḍigaḷ, and (the
village of) Peṇpaḷḷi, which adjoins this village
(of
Maṇaṟkālappaḷḷi), in Vēḷānāḍu, (a subdivision) of the same nāḍu,
contain, according to
measurement, fifty-one (measures of) land, three quarters, one
twentieth, one eightieth and
one three-hundred-and-twentieth; (1/320) of three quarters, three
twentieths, one fortieth and
one hundred-and-sixtieth; and (1/320) of one half. There have to
be deducted one (measure
of) land free from taxes, three quarters, two twentieths, one
eightieth and one three-hundred-
and-twentieth; (1/320) of one half, two twentieths
and one eightieth; and (1/320) of three
quarters and one twentieth,——consisting of the
village-sites, the ponds, the temple of Piḍāri,
and the high-road (peru-var̥).
(There remain) forty-nine (measures of) land, three quarters
and four twentieths;
(1/320) of six twentieths, one eightieth and one three-hundred-and-
twentieth; and
(1/320) of one half and four twentieths. The revenue paid as tax is•••
[thousand] nine hundred
and eighteen kalam, two tūṇi, three kuṟuṇi and one nār̥ [of
paddy],
which has to be measured by the marakkāl called (after)
Āḍavallāṉ, which is equal to a
rājakēsari.
17. (The village of) Neṟkuppai, in which a paḷḷichchandam is established(?). in Tirai-
mūr-nāḍu, (a
subdivision) of Uyyakkoṇḍār-vaḷanāḍu, which is situated between
the
Ariśil and Kāvīri (rivers), (contains),
[according to measurement], thirty-nine (measures
of) land, three
eightieths, one hundred-and-sixtieth and one three-hundred-and-twentieth;
(1/320) of one half,
one hundred-and-sixtieth and one three-hundred-and-twentieth; and (1/320)
of four twentieths.
There have to be deducted one (measure of) land free from taxes, one
half, three
twentieths, one fortieth and one hundred-and-sixtieth; (1/320) of one half, one twenti-
eth, [one hundred-and-sixtieth] and one three-hundred-and-twentieth; and (1/320) of
four
twentieths,——consisting of the village-site, the ponds, the burning-ground, and the
rivers
and channels which pass through [the land of this village] and supply water to
the
eastern country. (There remain) thirty-seven (measures of) land, seven
twentieths and one
eightieth; and (1/320) of three quarters and four twentieths. The revenue
paid as tax is
three thousand seven hundred and twenty-two kalam and five nār̥
of paddy, which has to
be measured by the marakkāl called (after)
Āḍavallāṉ, which is equal to a rājakēsari.
18. (The village of) Maruttuvakkuḍi in Iṉṉambar-nāḍu, (a
subdivision) of Va-
ḍakarai-Rājēndrasiṁha-vaḷanāḍu, (contains), according to measurement, [thirty]
(measures of) land,
one half, four twentieths, three eightieths and one hundred-and-sixtieth;
and (1/320) of one
half and three twentieths. There have to be deducted three quarters (of a
measure) of
land free from taxes, two twentieths and one hundred-and-sixtieth; and (1/320) of
one
twentieth, one fortieth and one three-hundred-and-twentieth,——consisting of the village-
site, the sacred temples and (their) sacred courts (tiru-muṟṟam) and
sacred flower-gardens,
the Paṟaichchēri) and the burning-ground. (There remain)
twenty-nine (measures of) land,
three quarters, two twentieths and three eightieths; and
(1/320) of one half, [one] twentieth,
one eightieth, one hundred-and-sixtieth and one
three-hundred-and-twentieth. The revenue
paid as tax is two thousand nine hundred and
sixty-seven kalam, two tūṇi, (one) padakku
and two nār̥) of paddy,
which has to be measured by the marakkāl) called (after)
Āḍavallāṉ,
which is equal to a rājakēsari.
The original of this inscription is divided into two sections of nine lines each. At
the
commencement of each line of the first section, a few syllables are lost, and the first
five lines
of the same section are considerably damaged about the middle. In the first line the
date is
lost. As, however, the preserved part of the historical passage, with which the line
opens,
agrees literally with the corresponding passage of No. 4, the inscription cannot have
been
engraved before the 29th year of the reign of Rājarājadēva. Like No. 4, this
inscription
specifies the revenue in paddy and the revenue in gold, to be paid by a number of
villages
which Rājarājadēva had given to the temple.
1. [Hail ! Prosperity !] There was engraved on stone, as orally settled, the revenue
in
paddy,——which has to be measured by the marakkāl called (after)
Āḍavallāṉ, which is
equal to a rājakēsari,——and the gold and the money
(kāśu), which have to be paid from the
land paying taxes; and (there was also
engraved on stone) the land free from taxes,——includ-
ing the
village-[site],••••• the channels, the Paṟaichchēri, the Kammāṇaśēri
and
the burning-ground,——in the villages, which [the lord] Śrī-Rājarājadēva had
given••
.......
2. The land which forms the portion (vagai) of the cultivators
(Veḷḷāṉ),——excluding that
which is given to the temple (dēvadāna) and that
which is enjoyed by the (royal) palace
(? śālābhōga),——(in the village of)
Karuppūr in Iṉṉambar-nāḍu, (a subdivision) of [Vaḍa-
karai-Rājē]ndrasiṁha-vaḷanāḍu, (contains) five (measures), one
half, four twentieths,
one eightieth, one hundred-and-sixtieth and one
three-hundred-and-twentieth; (1/320) of one
half, one fortieth, one hundred-and-sixtieth and
one three-hundred-and-twentieth; and (1/320)
of one half and one twentieth. [There have to be
deducted]••••• consisting of
the village-site, the ponds and (their) banks, the sacred
temple and (its) sacred court, the
temple of Piḍāri, one third of the pond in
which red water-lilies are planted, and the
burning-ground••••• [The revenue is] five hundred
and forty-nine kalam, seven
kuṟuṇi and four nār̥ of paddy,•••••
3. (In the village of) T[i]ruttēvaṉkuḍi in [Tiruvāli]-nāḍu, (a
subdivision) of the
same nāḍu, (some) land had been set aside for (the temple
of) Kaḍadēvar in the village,
(but) had been entirely
taken away and enjoyed (by others). Therefore another estate
(?
mudal) was formed and made over to the cultivators. The land which forms the portion
of the
cultivators,——excluding the estate which belongs to the portion of the
cultivators,
and excluding the land free from taxes, which includes the village-site and the
burning-
ground of this village, (and which) has to be enjoyed in common
(by all the cultivators),——
(contains), according to measurement, twenty-nine
(measures of) land, one quarter, three
eightieths and one three-hundred-and-twentieth;
(1/320) of four twentieths, one eightieth and
one hundred-and-sixtieth; and (1/320) of one
quarter and one fortieth. The revenue paid
as tax is two thousand nine hundred••• kalam,
two tūṇi and one nār̥ of paddy, which
has to be measured by the
marakkāl) called (after) Āḍavallāṉ, which is equal to a
rājakēsari.
4. (The village of) Ku[ṟuv]āṇiyakkuḍi in Tiruvāli-nāḍu, (a
subdivision) of the
same nāḍu, (contains), according to measurement, forty-six
(measures of) land, one fortieth
and one hundred-and-sixtieth; (1/320) of three
twentieths and three eightieths; and (1/320) of
three quarters and one twentieth,——including
the Jaina temple. There have to be deducted
•••••• the village-site, the sacred temple and
(its) sacred court•••••
(There remain) thirty-nine (measures of) land
paying taxes, one half, three twentieths, one
eightieth and one hundred-and-sixtieth; (1/320)
of three quarters, four twentieths and three
eightieths; and (1/320) of three quarters and one
twentieth. The gold paid as tax is three
hundred and four kaṛañju and three
mañjāḍi, nine tenths and one twentieth.
5. (The village of) Āṉpaṉūr in Mī-Palāṟu, (a
subdivision) of Pāchchiṟkūṟṟam in
Maṛa-nāḍu, alias
Rājāśraya-vaḷanāḍu, (contains), according to measurement,
eighty
(measures of) land and three quarters; (1/320) of one half, four twentieths, one
hundred-and-
sixtieth and one three-hundred-and-twentieth; and (1/320) of four
twentieths. There have to
be deducted four (measures of) land free from taxes, three
quarters, three twentieths, three
eightieths and one three-hundred-and-twentieth; (1/320) of
one quarter,••••• [and
(1/320) of one half and two twentieths],——consisting of the
village-site, the thrashing-floor of
this village, the ponds and
(their) banks, the Peruvaḷavāy (channel), which passes
through
this village and irrigates the country, the channel which branches off from the
Peruvaḷa-
vāy, passes through this village and irrigates (the village
of) Śeṭṭimangalam, the sacred
temple of Mahādēva,
(called) Tiru-Vaṉṉi-bhagavar (i.e., Śrī-Vahni-bhagavat), in
this
village and (its) sacred court, the temple of Piḍāri and (its)
sacred court, the temple of
Śēṭṭaiyār and (its) sacred
court, the pond of Tiruppaiññīli-Mādēvar (Mahādēva)
and
(its) banks, the Īṛachchēri of this village, the Paṟaichchēri,
the burning-ground of the culti-
vators, the burning-ground of the Paṟaiyas,
and the stone fold (kaṟkiḍai) (for cattle). (There
remain) seventy-five (measures
of) land, three quarters,••••• one fortieth and one
three-hundred-and-twentieth; and
(1/320) of one half and two twentieths. The revenue paid as
tax is five thousand eight hundred
and fifty kalam, two tūṇi, (one) kuṟuṇi and one nār̥ of
paddy, which has to be measured by the marakkāl) called (after)
Āḍavallāṉ, which is equal
to a rājakēsari.
6. (The village of) Īṅgaiyūr in Kīṛ-Palāṟu,
(a subdivision) of Pāchchiṟkūṟṟam
in the same nāḍu, (contains),
according to measurement, forty-five (measures of) land, one
half, one fortieth and one
hundred-and-sixtieth; and (1/320) of one half. There have to be
deducted two (measures
of) land free from taxes and three quarters,——consisting of the
village-site, the temple of
Piḍāri in this village and (its) sacred court, the temple of .....
and
(its) sacred court, the sacred temple of Mahādēva in this village and
(its) sacred court,
the sacred bathing-pond (tirumañjaṉakkuḷam) of this god,
the Paṟaichchēri, the burning-ground
of the cultivators, and the burning-ground of the
Paṟaiyas. (There remain) forty-two
(measures of) land, three quarters, one
fortieth and one hundred-and-sixtieth; and (1/320) of
one half. The revenue paid as tax is four
thousand two hundred and seventy-eight kalam,
three kuṟuṇi) and four
nār̥) of paddy, which has to be measured by the marakkāl) called
(after)
Āḍavallāṉ, which is equal to a rājakēsari.
7. (The village of) .•• ṉūr, alias Paṇamaṅgalam, (in)
Paṇamaṅgala-Vaṉaka-
rai-paṟṟu, (a subdivision) of
Kīṛ-Palāṟu in Pāchchiṟkūṟṟam in the same nāḍu,
(contains),
according to measurement, forty-two (measures of) land, eight
twentieths,•••••
(1/320) of eight twentieths and three eightieths; and (1/320) of three
quarters and
one twentieth. There have to be deducted one (measure of) land free from
taxes, one
half, two twentieths, ..... and one three-hundred-and-twentieth; (1/320) of one
half, one
twentieth, one hundred-and-sixtieth and one three-hundred-and-twentieth; and
(1/320)
of four twentieths,——consisting of the village-site (ūr-irukkai-nattam), the
sacred temple
of Mahādēva in this village and (its) sacred court, the
channels which pass through this
village and supply water to other villages, the temple of
Piḍāri and (its) sacred court, the
public pond (ūruṇi-kuḷam) and
(its) banks, the temple of Aiyaṉ and (its) sacred court,
the
stables, the burning-ground of the cultivators, the burning-ground of the
Paṟaiyas, the
Paṟaichchēri and the Īṛachchēri. (There remain) forty
(measures of) land, three quarters,
three eightieths and one
three-hundred-and-twentieth; (1/320) of three quarters, two
twentieths, one fortieth and one
three-hundred-and-twentieth; and (1/320) of one half
and two twentieths. The revenue paid as
tax is four thousand and seventy-two kalam,
(one) kuṟuṇi and seven nār̥ of
paddy, which has to be measured by the marakkāl called
(after)
Āḍavallāṉ, which is equal to a rājakēsari.
8. (The village of) Śātta[np]āḍi (in)
Paṇamaṅgala-Vaṉakarai-paṟṟu, (a sub-
division) of
Kīṛ-[Pa]lāṟu in Pāchchiṟkūṟṟam in the same nāḍu, (contains),
according to
measurement, nineteen (measures of) land, one twentieth, one
hundred-and-sixtieth and
one three-hundred-and-twentieth; (1/320) of four twentieths, three
eightieths and one
hundred-and-sixtieth; and (1/320) of eight twentieths. There have to be
deducted
four twentieths (of a measure) of land free from taxes, one eightieth and one
hundred-
and-sixtieth; and (1/320) of three quarters and one twentieth,——consisting
of the village-
site, the Paṟaichchēri, and the [P]aiṅgē[ṇi] channel,
which passes through the land of this
village and supplies water to other villages. (There
remain) eighteen (measures of) land,
three quarters, one twentieth and three
eightieths; (1/320) of eight twentieths, three eightieths
and one hundred-and-sixtieth; and
(1/320) of eight twentieths. The revenue paid as
tax is one thousand eight hundred and
eighty-three kalam, two tūṇi and three kuṟuṇi of
paddy,
which has to be measured by the marakkāl) called (after) Āḍavallāṉ,
which is equal
to a rājakēsari.
9. (The village of) ••kkaṉkuḍi (in) Śem•• ppaṟṟu, (a
subdivision) of Kīṛ-Palāṟu
in Pāchchiṟkūṟṟam in the same
nāḍu, (contains), according to measurement, four (measures
of) land, three
quarters, two twentieths and three eightieths; (1/320) of six twentieths
and three eightieths;
(1/320) of three twentieths, one hundred-and-sixtieth and one three-
hundred-and-twentieth; and (1/320)³ of four twentieths. There have to be
deducted
three twentieths (of a measure) of land free from taxes, one fortieth and one
three-hundred-
and-twentieth; (1/320) of four twentieths and one
hundred-and-sixtieth; (1/320) of three
quarters, two twentieths, one fortieth and one
three-hundred-and-twentieth; and (1/320)³
of one half and two twentieths,——consisting of the
village-site, the Īṛachchēri, the stables
and the (Paṟaichchēri. (There
remain) four (measures of) land, one half, four twentieths,
one hundred-and-sixtieth
and one three-hundred-and-twentieth; (1/320) of two twentieths,
one fortieth and one
three-hundred-and-twentieth; (1/320) of one quarter, one fortieth
and one
three-hundred-and-twentieth; and (1/320)³ of one half and two twentieths. The
revenue paid as
tax is four hundred and sixty-nine kalam, (one) tūṇi and one nār̥ of
paddy,
which has to be measured by the marakkāl) called (after)
Āḍavallāṉ, which is equal
to a rājakēsari.
10. (The village of) Māndōṭṭam in Kalārakkūṟṟam, (a
subdivision) of the same nāḍu,
(contains), according to measurement, fifteen
(measures of) land, one half, one eightieth,
one hundred-and-sixtieth and one
three-hundred-and-twentieth; (1/320) of one half, three
twentieths, one fortieth and one
three-hundred-and-twentieth; and (1/320) of one half
and two twentieths. There have to be
deducted three quarters (of a measure) of land free
from taxes, four twentieths and one
hundred-and-sixtieths (1/320) of seven twentieths, one
hundred-and-sixtieth and one
three-hundred-and-twentieth; and (1/320) of [four] twentieths,
——consisting of the
village-site, the thrashing-floor of this village, the Kammāṇaśēri,
the
Paṟaichchēri of this village, and the Agaiyāṟu (river) at this
village. (There remain)
fourteen (measures of) land, one half, one twentieth, one
eightieth and one three-hundred-
and-twentieth; (1/320) of six twentieths, one
eightieth and one hundred-and-sixtieth; and
(1/320) of eight twentieths. The revenue paid as
tax is one thousand four hundred and
fifty-six kalam, five kuṟuṇi and seven
nār̥ of paddy, which has to be measured by the
marakkāl) called (after)
Āḍavallāṉ, which is equal to a rājakēsari.
11. (The village of) Iṟaiyāṉśēri in Kalārakkūṟṟam, (a
subdivision) of the same nāḍu,
(contains), according to measurement, twelve
(measures of) land, one half, two twentieths, one
fortieth and one
three-hundred-and-twentieth; (1/320) of one quarter and three eightieths;
and (1/320) of three
quarters and one twentieth. There have to be deducted three quarters
(of a measure) of
land free from taxes, two twentieths, one eightieth and one hundred-and-
sixtieth;
(1/320) of one half and three twentieths; (1/320) of three twentieths, one hundred-
and-sixtieth and one three-hundred-and-twentieth; (1/320)³ of three eightieths; and
(1/320)
of three quarters and one twentieth,——consisting of the village-site,
the site of the houses
(kuḍi-irukkai), the Paṟaichchēri, the water-course
(nīr-ōḍu-kāl), (called) the Kaṇṇaṉ channel,
(and the other)
channels which pass through this village and irrigate other villages, the
village
thrashing-floor of this village, the ponds of this village and (their) banks,
the sacred temple
of Mādēvar (Mahādēva) in this village and (its)
sacred court, and the sacred bathing-pond
of this god. (There remain) eleven
(measures of) land, three quarters and one hundred-and-
sixtieth; (1/320) of
one half, two twentieths and three eightieths; (1/320) of one half, two
twentieths and three
eightieths; (1/320)³ of three quarters, four twentieths, one hundred-
and-sixtieth
and one three-hundred-and-twentieth; and (1/320) of [four twentieths]. The
revenue paid as tax is one thousand one hundred and sixty-nine kalam, two
tūṇi, two nār̥
and (one) uri of paddy, which has to be measured by the
marakkāl called (after) Āḍavallāṉ,
which is equal to a
rājakēsari.
12. (The village of) Veṇkōṉkuḍi in Veṇkōṉkuḍi-kaṇḍam, (a subdivision) of the
same nāḍu, (contains), according to
measurement, fifty (measures of) land, seven twentieths
and one eightieth; and (1/320)
of three quarters and one twentieth. There have to be
deducted two (measures of) land
free from taxes, one quarter and one eightieth; (1/320) of one
twentieth, one fortieth, one
hundred-and-sixtieth and one three-hundred-and-twentieth; and
(1/320) of one half and two
twentieths,——consisting of the village-site, the site of the houses,
the public pond, the land
lying waste as pasture for the calves, the site of the houses of
the
Kaṇmāṇaśēri, the temple of Piḍāri and (its)
sacred court, the road (var̥) which leads to the
burning-ground of the cultivators, the
burning-ground of the cultivators (itself), the burning-
ground of the
Paṟaiyas, the land used as thrashing-floor, the temple of Aiyaṉ and
(its)
sacred court, the eastern quarter in which Paṟaiya) cultivators
(Uṛappaṟaiyar) live,•••
••• the western Paṟaichchēri in which Paṟaiya
cultivators live, and the Nāṭṭār channel,
which passes through
the land of this village. (There remain) forty-eight (measures of) land
and two
twentieths; (1/320) of one half, four twentieths and one eightieth; and (1/320) of
eight
twentieths. The revenue paid as tax is four thousand seven hundred and eighty-four
kalam,
two tūṇi) and six nār̥) of paddy, which has to be measured by
the marakkāl) called (after)
Āḍavallāṉ, which is equal to a
rājakēsari.
13. (The village of) Māgāṇikuḍi in Veṇkōṉkuḍi-kaṇḍam, (a
subdivision) of the
same nāḍu, (contains), according to measurement, twenty-three
(measures of) land, one half,
three twentieths and one hundred-and-sixtieth; (1/320) of
one eightieth and one hundred-and-
sixtieth; and (1/320) of eight twentieths. There
have to be deducted nine twentieths (of a
measure) of land free from taxes, three
eightieths, one hundred-and-sixtieth and one three-
hundred-and-twentieth; (1/320)
of nine twentieths, one hundred-and-sixtieth and one three-
hundred-and-twentieth;
and (1/320) of four twentieths,——consisting of the village-site, the
thrashing-floor of the
village, the sacred temple of Kāḷar (and) Piḍāriyār
in this village
and (its) sacred court, the flower-garden (nandavāṉam) of
Piḍāriyār, in which cocoanut-trees
grow, the channels which pass through this
village and supply water to other villages, the
Īṛachchēri, the burning-ground of the
cultivators, the burning-ground of the Paṟaiyas, and
the Paṟaichchēri. (There
remain) twenty-three (measures of) land, three twentieths and
one
hundred-and-sixtieth; (1/320) of one half, one twentieth, one hundred-and-sixtieth and
one
three-hundred-and-twentieth; and (1/320) of four twentieths. The revenue paid as tax
is
two thousand three hundred and fifteen kalam and (one) kuṟuṇi of paddy,
which has to be
measured by the marakkāl) called (after) Āḍavallāṉ,
which is equal to a rājakēsari.
14. (The village of) Śiṟu-Śembuṟai in Śembuṟai-kaṇḍam, (a
subdivision) of the
same nāḍu, (contains), according to measurement, six
(measures of) land, one half, three
twentieths, one fortieth and one
three-hundred-and-twentieth; and (1/320) of one half, four
twentieths, three eightieths, one
hundred-and-sixtieth and one three-hundred-and-twentieth.
There have to be deducted seven
twentieths (of a measure) of land free from taxes and
one eightieth;
(1/320) of seven twentieths, one hundred-and-sixtieth and one three-hundred-and-
twentieth; and (1/320) of four twentieths,——consisting of the village-site, the
stables, the hill
(tiḍal) on which (the temple of) Mādēvar
(Mahādēva) stands, the channel which branches off
from the Kaṇṇaṉ channel,
passes••• the land of this village and supplies water to
other villages, the burning-ground of
the cultivators, the Kaṇmāṇaśēri, the Paṟaichchēri, and
the burning-ground
of the Paṟaiyas. (There remain) six (measures of) land, six twentieths,
one
eightieth and one three-hundred-and-twentieth; (1/320) of seven twentieths, one fortieth,
one
hundred-and-sixtieth and one three-hundred-and-twentieth; and (1/320) of three quarters
and one
twentieth. The revenue paid as tax is six hundred and twelve kalam) and
(one)
padakku of paddy, which has to be measured by the marakkāl called
(after) Āḍavallāṉ,
which is equal to a rājakēsari.
15. (The village of) Tuṟaiyūr in Kīṛ-Palāṟu, (a
subdivision) of Pāchchil-kūṟṟam
in the same nāḍu, (contains) one
hundred and fifty-two (measures of) land, three quarters, one
hundred-and-sixtieth and
one three-hundred-and-twentieth; (1/320) of one half, three twentieths
and one eightieth; and
(1/320) of three quarters, three twentieths and three eightieths. There
have to be deducted
three (measures of) land free from taxes, one eightieth and one hundred-
and-sixtieth; (1/320) of three quarters, two twentieths, three eightieths, one
hundred-and-
sixtieth and one three-hundred-and-twentieth; (1/320) of seven
twentieths, one hundred-and-
sixtieth and one three-hundred-and-twentieth; and
(1/320)³ of four twentieths,——consisting of
the site of this village, the site of the houses,
the wells (kiṇaṟu) and cisterns (toṭṭi), the
burning-ground of the
cultivators, the stables, the quarter near the gate (Talaivāychchēri),
the
Īṛachchēri, the Kammāṇaśēri, the Paṟaichchēri, the burning-ground of
the Paṟaiyas, the
channels which pass through the land of this village and supply water
to other villages, the
temple of Piḍāri, (called)
Puṉṉaittuṟai-naṅgai, and (its) sacred court, the sacred temple
of
Piḍāri, (called) Poduva[g]ai-ūr-uḍaiyāḷ, and (its) sacred
court, the temple of
Kāḍugāḷ in this village and (its)
sacred court, the temple of Durgaiyār (Durgā) in this
village and
(its) sacred court, the fold for the male sheep of this village, the sacred
temple
of Kāḷar (and) Piḍāriyār in this village and (its)
sacred court, the temple of Aiyaṉ and
(its) sacred court, the sacred temple of
Piḍāri, (called) Kuduraivaṭṭam-uḍaiyāḷ, in this
village and
(its) sacred court, the ponds of this village and (their) banks. (There
remain) one
hundred and forty-nine (measures of) land, one half, four twentieths and
three eightieths;
(1/320) of three quarters, one eightieth and one three-hundred-and-twentieth;
(1/320) of one
half, one twentieth and one fortieth; and (1/320)³ of three quarters and one
twentieth. The
revenue paid as tax is fourteen thousand eight hundred and eighty-eight
kalam, (one) tūṇi,
(one) padakku and one nār̥ of paddy, which has to be
measured by the marakkāl called (after)
Āḍavallāṉ, which is equal
to a rājakēsari.
16. (The village of) Kārimaṅgalam in the same nāḍu (contains) eleven
(measures of)
land, nine twentieths and one eightieth; (1/320) of three quarters, three
eightieths and one
three-hundred-and-twentieth; and (1/320) of one half and two twentieths.
There have to be
deducted seven twentieths (of a measure) of land free from taxes, one
fortieth, one hundred-
and-sixtieth and one three-hundred-and-twentieth; (1/320) of
three quarters and one fortieth;
(1/320) of six twentieths, one eightieth and one
hundred-and-sixtieth; and (1/320)³ of eight
twentieths,——consisting of the site of this
village, the thrashing-floor, the burning-ground of
the cultivators, the sacred temple of
Piḍāri, (called) Tiruvāl-uḍaiyāḷ, and (its) sacred
court,
the temple of Kāḍugāḷ and (its) sacred court, the Īṛachchēri, the
Kammāṇaśēri, the
Paṟaichchēri, and the burning-ground of the
Paṟaiyas. (There remain) eleven (measures of)
land, one twentieth, one fortieth
and one three-hundred-and-twentieth; (1/320) of one eightieth
and one
three-hundred-and-twentieth; (1/320) of one quarter, one fortieth and one three-
hundred-and-twentieth; and (1/320) of one half and two twentieths. The revenue paid
as
tax is one thousand and eighty-three kalam and five nār̥ of paddy, which has
to be measured
by the marakkāl) called (after) Āḍavallāṉ, which is
equal to a rājakēsari.)
17. Veṇṇi, a town (nagara) in Veṇṇi-kūṟṟam, (a
subdivision) of Nittaviṉōda-
vaḷanāḍu, (contains)
twenty-one (measures of) land, one half and one hundred-and-sixtieth;
(1/320) of eight
twentieths and three eightieths; and (1/320) of three quarters and one twentieth.
There have to
be deducted four (measures of) land free from taxes and one hundred-and-
sixtieth; and (1/320) of two twentieths and one fortieth,——consisting of the site of
this village,
the ponds and (their) banks, the sacred temple, the temple of
Aiyaṉ, the Paṟaichchēri), the
burning-ground, and the land used as a pit
(paḷḷavāy) which is dug (for) the water from the
tank (ēri) (of the
village) of Śiṟu-Muṉṉiyūr. (There remain) seventeen (measures of)
land
and a half; (1/320) of six twentieths and one eightieth; and (1/320) of three quarters and
one
twentieth. The gold (to be paid) is ninety-three kaṛañju, three
mañjāḍi, four tenths and one
fortieth.
18. (The village of) Pūdamaṅgalam (i.e., Bhūtamaṅgalam) in the same
nāḍu, which
adjoins this village (of Veṇṇi), (contains) twenty-five
(measures of) land, three quarters,
two twentieths, one fortieth, one
hundred-and-sixtieth and one three-hundred-and-twentieth;
(1/320) of three quarters, three
twentieths, three eightieths and one hundred-and-sixtieth; and
(1/320) of one half. There have
to be deducted one half (of a measure) of land free from taxes,
four twentieths, three
eightieths and one three-hundred-and-twentieth; and (1/320) of nine
twentieths, three
eightieths and one three-hundred-and-twentieth,——consisting of the ponds
and (their)
banks, the burning-ground, the site of the Paṟaichchēri, and the site of the
village.
(There remain) twenty-five (measures of) land, two twentieths, three eightieths
and
one hundred-and-sixtieth; (1/320) of nine twentieths and one three-hundred-and-twentieth;
and
(1/320) of one half. The gold (to be paid) is two hundred and forty-six
kaṛañju and a half,
three tenths (of a mañjāḍi) and three fortieths.
19. (The village of) Mīduvēli in the same nāḍu, which is a part
(pāl) of Pūda-
maṅgalam, and which adjoins this village,
(contains) three (measures of) land and a quarter;
and (1/320) of eight
twentieths. There have to be deducted four twentieths (of a measure) of
land free from
taxes, one eightieth, one hundred-and-sixtieth and one three-hundred-and-
twentieth;
(1/320) of three quarters, two twentieths, one fortieth and one three-hundred-and-
twentieth; and (1/320) of one half and two twentieths,——consisting of the village-site.
(There
remain) three (measures of) land and one fortieth; (1/320) of one half,
one eightieth and one
hundred-and-sixtieth; and (1/320) of eight twentieths. The gold (to be
paid) is thirty
kaṛañju and a quarter, three tenths (of a mañjāḍi) and
three fortieths.
20. (The village of) Nagarakkārikuṟichchi in the same nāḍu, which
adjoins this
village, (contains) two (measures of) land, three quarters, one
twentieth, three eightieths, one
hundred-and-sixtieth and one three-hundred-and-twentieth;
(1/320) of six twentieths, one hun-
dred-and-sixtieth and one
three-hundred-and-twentieth; and (1/320) of four twentieths. The
gold (to be paid) is
twenty-eight kaṛañju, nine mañjāḍi, seven tenths and one twentieth.
21. (The village of) Vaḍatāmarai in the same nāḍu, which adjoins this
village, (con-
tains) six (measures of) land, three quarters, two
twentieths and one eightieth; (1/320) of one
half, one fortieth and one
three-hundred-and-twentieth; and (1/320) of one half and two
twentieths. There have to be
deducted two twentieths (of a measure) of land free from taxes,
one hundred-and-sixtieth
and one three-hundred-and-twentieth; and (1/320) of eight twenti-
eths,——consisting
of the village-site. (There remain) six (measures of) land, three quarters
and
one three-hundred-and-twentieth; (1/320) of two twentieths, one fortieth and one three-
hundred-and-twentieth; and (1/320) of one half and two twentieths. The gold (to be
paid)
is sixty-four kaṛañju and three quarters, (one) mañjāḍi, eight
tenths and three fortieths.
22. (The village of) Veṇṇi-Tiṟappāṉpaḷḷi in the same nāḍu, which
adjoins this
village, (contains) ten (measures of) land, one half, two
twentieths, one eightieth and one
hundred-and-sixtieth; (1/320) of one half, two twentieths and
one eightieth; and (1/320) of three
quarters and one twentieth. There have to be deducted two
(measures of) land free from
taxes, one half, four twentieths, three eightieths, one
hundred-and-sixtieth and one three-
hundred-and-twentieth; (1/320) of three
quarters, three twentieths, one eightieth and one hun-
dred-and-sixtieth; and
(1/320) of eight twentieths,——consisting of the ponds and (their) banks,
the temple of
Śēṭṭai, and the village-site. (There remain) seven (measures of) land,
three
quarters, two twentieths, one eightieth and one hundred-and-sixtieth; (1/320) of one
half, three
twentieths, three eightieths and one hundred-and-sixtieth; and (1/320) of eight
twentieths.
The gold (to be paid) is seventy-seven kaṛañju and three quarters
and (one) mañjāḍi.
23. Altogether, (the villages of) Veṇṇi, Pūdamaṅgalam,
Mīduvēli, which is a part
of Pūdamaṅgalam, Nagarakkārikuṟichchi,
Vaḍatāmarai and Veṇṇi-Tiṟappāṉ-
paḷḷi contain
seventy (measures of) land, three quarters, four twentieths, one fortieth and
one
three-hundred-and-twentieth; (1/320) of four twentieths and three eightieths; and (1/320)
of
three quarters and three twentieths. The land free from taxes, which has to be
deducted,
(contains) seven (measures), three quarters, one twentieth, one
fortieth and one hundred-and-
sixtieth; and (1/320) of three quarters, one
twentieth, one eightieth and one three-hundred-
and-twentieth. (The
remaining) land (contains) sixty-three (measures), two twentieths,
three
eightieths and one hundred-and-sixtieth; (1/320) of eight twentieths, one eightieth,
one
hundred-and-sixtieth and one three-hundred-and-twentieth; and (1/320) of three quarters
and
three twentieths. The gold paid as tax is five hundred and forty-one kaṛañju, (one)
mañjāḍi
and eight tenths.
24. (The village of) Koḍimaṅgalam, which is enjoyed by the (royal)
palace (? śālābhōga),
in Takkaḷūr-nāḍu, (a subdivision) of
Arumor̥dēva-vaḷanāḍu, (contains) fifty-three
(measures of) land,
one quarter, one fortieth and one three-hundred-and-twentieth; and
(1/320) of one half, three
twentieths and one hundred-and-sixtieth. There have to be
deducted two (measures of)
land free from taxes, one half, one twentieth, one fortieth and
one hundred-and-sixtieth;
(1/320) of three quarters, one twentieth, one fortieth and one
three-hundred-and-twentieth; and
(1/320) of one half and two twentieths,——consisting of the
village-site, the ponds, the sacred
temple, and the Tiṇḍāchchē[ri]. There have (further) to
be deducted two
twentieths (of a measure) of land free from taxes, one fortieth and
one
hundred-and-sixtieth,——consisting of the channel which passes through the land of this
village
and irrigates (the village of) Tirumiṉkuṉṟam. There have
(further) to be deducted three
eightieths (of a measure) of land free from taxes
and one-hundred-and-sixtieth; (1/320) of
one half, two twentieths and three eightieths; and
(1/320) of three quarters and one
twentieth,——consisting of the channels which pass through the
land of this village and irrigate
(the village of) Paruttiyūr. Altogether,
there have to be deducted two (measures of) land
free from taxes, three quarters, one
hundred-and-sixtieth and one three-hundred-and-
twentieth; (1/320) of nine
twentieths, one eightieth and one hundred-and-sixtieth; and (1/320) of
eight twentieths.
(There remain) fifty (measures of) land, one half, one eightieth and
one
hundred-and-sixtieth; (1/320) of three twentieths, one fortieth, one hundred-and-sixtieth
and
one three-hundred-and-twentieth; and (1/320) of one half and two twentieths. The
revenue
paid as tax is five thousand and fifty-one kalam, two tūṇi, three
kuṟuṇi and four ṇār̥ of
paddy, which has to be measured by the
marakkāl called (after) Āḍavallāṉ, which is equal
to a
rājakēsari.
25. Vē[n]elviḍugu-Pallavapuram, a town in Takkaḷūr-nāḍu, (a
subdivision) of
Arumor̥dēva-vaḷanāḍu, (contains), according to
measurement, twenty-seven (measures of)
land, three quarters, three twentieths and one
fortieth; (1/320) of one half and one fortieth;
and (1/320) of eight twentieths. There have to
be deducted seven (measures of) land
free from taxes, one half, two twentieths, one
fortieth and one three-hundred-and-twentieth;
(1/320) of one half, four twentieths, three
eightieths and one hundred-and-sixtieth; and (1/320)
of eight twentieths,——consisting of the
village-site, the Paṟaichchēri of this village, the
Kammāṇaśēri, the ponds
included in the village, the ponds in the fields (pulam) and (their)
banks, the
sacred temple of Tiruvaḍigaḷ in this village and (its)
flower-garden, the
embankment (kulai) of the Pāṇḍavāy (river), the sacred temple of the god of P[u]gaṛ-
Īśvara-[gr̥]ham
in this village and (its) sacred court, the quarter near the
temple
(Taḷichchēri), and the burning-ground. (There remain) twenty
(measures of) land, one
quarter, three eightieths and one
hundred-and-sixtieth; and (1/320) of three quarters, one
fortieth and one hundred-and-sixtieth.
The gold paid as tax is one hundred and sixty-
seven kaṛañju and a half,
three mañjāḍi, two tenths and one twentieth.
This and the next inscription, though of different date, are engraved continuously in
two
sections. No. 6 fills the whole of the first section and part of the first line of the
second
section.
The inscription describes a number of gifts, which were made until the 29th year of
the
reign of Kō-Rājakēsarivarman, alias Rājarājadēva, by Āṛvār
Parāntakaṉ
Kundavaiyār, who was the elder sister of Rājarājadēva and the
queen of Vallava-
raiyar Vandyadēvar. As, according to the large Leyden
grant, Rājarāja was the son
of Parāntaka II., it is evident that the name
of his sister, Parāntakaṉ Kundavaiyār, is an
abbreviation for Parāntakaṉ magaḷ
Kundavaiyār, i.e., Kundavaiyār, the daughter of
Parāntaka (II.).
Paragraph 2 records a gift of gold to the same two goddesses, who are mentioned in
the
inscription No. 2. According to paragraph 1, these two images had been set
up in
the temple of Rājarājēśvara by Kundavaiyār herself. The same
princess had set up
an image of her mother, to which she presented certain ornaments
(paragraphs 3 to 5).
Other ornaments were given to the image of the god
Dakshiṇa-Mēru-Viṭaṅkar (para-
graphs 6 and 7), which had been set up by
king Rājarājadēva (paragraph 1), and to his
consort (paragraphs 8 and 9), who was
one of the two goddesses referred to in paragraph 2.
The remainder of the inscription treats of
endowments to these two goddesses (paragraph
10), to the image of
Poṉmāḷigaittuñjiṉa-dēvar (paragraph 14), and to the image of the
mother of
Kundavaiyār (paragraph 19). These endowments were made in the following
manner.
Kundavaiyār deposited certain sums of money (kāśu), which were subsequently
borrowed
on interest by the inhabitants of certain villages from the shrine of
Chaṇḍēśvara
(paragraph 1), the saint in whose name the money affairs of temples
are generally trans-
acted. The interest had to be paid yearly into
the treasury of the Rājarājēśvara temple at
Tañjāvūr either in paddy
or in money. In the former case, the interest was three kuṟuṇi
of paddy for each kāśu, and in the latter 12(1/2) per cent. If it is assumed that the
rate
of interest was the same in both cases, one kāśu would correspond to the value of
24 kuṟuṇi
or 2 kalam of paddy. In two instances (paragraphs 18 and 21), money
was deposited for
purchasing a number of sheep, from the milk of which two private individuals
had to supply
daily a certain amount of ghee for lamps. The value of one sheep
was reckoned as (1/8) kāśu.
In paragraphs 14 and 19, the value of various daily
requirements is given in measures
of paddy; the whole list probably represents the daily wants
of a single pujārī.
1. Hail ! Prosperity ! Until the twenty-ninth year (of the reign) of
Kō-Rājakēsarivar-
man, alias Śrī-Rājarājadēva,
who,——while (his) heart rejoiced, that, like the goddess of
fortune, the goddess of the
great earth had become his wife,——in his life of growing strength,
during which, having been
pleased to cut the vessel (in) the hall (at) Kāndaḷūr, he con-
quered by his army, which was victorious in great battles, Vēṅgai-nāḍu,
Gaṅga-pāḍi,
Taḍigai-pāḍi, Nuḷamba-pāḍi, Kuḍamalai-nāḍu, Kollam, Kaliṅgam,
Īṛa-maṇḍa-
lam, (which was the country) of the Śiṅgaḷas
who possessed rough strength, the seven and a
half lakshas of Iraṭṭa-pāḍi,
and twelve thousand ancient islands of the sea,——deprived the
Śer̥yas of their
splendour, while (he) was resplendent (to such a degree) that (he) was
worthy
to be worshipped everywhere;——Āṛvār Parāntakaṉ Kundavaiyār gave to the
images
(tiru-mēṉi) (of the goddess) Umāparamēśvarī, who is the consort of
our lord Dakshiṇa-
Mēru-Viṭaṅkar, and (of the goddess)
Umāparamēśvarī, who is the consort of our lord
Tañjai-Viṭaṅkar,——which
(two images) had been set up in the temple, (called) the
lord
Śrī-Rājarājēśvara, by Āṛvār Parāntakaṉ Kundavaiyār, (who
was) the venerable
elder sister of the lord Śrī-Rājarājadēva (and) the
great queen of Vallavaraiyar
Vandyadēvar,——to the image which had been set up to
Poṉmāḷigaittuñjiṉa-dēvar, to
the image which
Āṛvār Parāntakaṉ Kundavaiyār had set up to her mother, and to
the image (of
the god) Dakshiṇa-Mēru-Viṭaṅkar, which had been set up by the
lord.
Śrī-Rājarājadēva,——gold which was weighed by the stone (used in) the
city (kuḍiñai-kal)
and called (after) Āḍavallāṉ, and jewels
(ratna) which were weighed by the jewel weight
(kāśu-kal) called (after)
Dakshiṇa-Mēru-Viṭaṅkaṉ,——excluding the threads (śaraḍu);
the frames
(śaṭṭam), the copper nails (śeppāṇi), the lac (arakku) and the
piñju. For the ex-
penses (nibandha), which are
required by these (gods), Āṛvār Parāntakaṉ Kundavaiyār
deposited money
(kāśu), to be put out to interest (poliśai). (The amount of this gold,
these
jewels, these deposits) and the money, which the inhabitants of (certain)
villages had received
on interest from Chaṇḍēśvara, who is the first servant of the supreme lord (paramasvāmin),
who has been pleased to take up gladly
his abode in (the temple called) Śrī-Rājarājēś-
vara,——was
engraved on stone (as follows):——
2. For decorating the sacred hall (tiruvaraṅgu), which (the
goddess) Umāparamēśvarī,
who is the consort of our lord
Dakshiṇa-Mēru-Viṭaṅkar, and (the goddess) Umāpara-
mēśvarī, who is the consort of our lord Tañjai-Viṭaṅkar, are
pleased to enter, when
they are carried in procession (at) the sacred festival
(tiru-viṛā),——(she) gave three thousand
five hundred kaṛañju of gold, which
was a quarter superior in fineness to the (gold standard
called) daṇḍavāṇi, and one
thousand five hundred kaṛañju of gold, which was one (degree)
inferior in
fineness to the daṇḍavāṇi,——altogether, five thousand kaṛañju of gold.
3. To the image, which Āṛvār Parāntakaṉ Kundavaiyār had set up to her
mother,
(she) gave:——
4. Twenty ear-rings (kambi), consisting of six kaṛañju and (one) kuṉṟi of gold.
5. One string of beads for the marriage-badge (tāli-maṇi-vaḍum), (consisting of)
four
kaṛañju, six mañjāḍi and (one) kuṉṟi of gold,——including the
marriage-badge (itself).
6. To (the god) Dakshiṇa-Mēru-Viṭaṅkar (she) gave:——
7. One ornament consisting of a single string, on which were strung thirty-five
old
pearls,——viz., roundish pearls (aṉuvaṭṭam), polished pearls
(oppu-muttu) and small pearls
(kuṟu-mūttu),——two corals (pavaṛam), two
lapis lazuli (rājāvarta), (one) tāḷimbam, (one)
paḍugaṇ and
(one) kokkuvāy, and which weighed four kaṛañju, eight mañjāḍi and four
tenths,
corresponding to a value of eleven kāśu.
8. To (the goddess) Umāparamēśvarī, who is the consort of our lord
Dakshiṇa-
Mēru-Viṭaṅkar, (she) gave:——
9. One ornament consisting of a single string, on which were strung thirty-five
old
pearls,——viz., roundish pearls, polished pearls and small pearls,——two corals, two
lapis lazuli,
(one) tāḷimbam, (one) paḍugaṇ and (one) kokkuvāy, and which
weighed four kaṛañju, nine
mañjāḍi and (one) kuṉṟi, corresponding
to a value of twelve kāśu.
10. For the sacred food (tiru-amirdu), temple-garlands (tiruppaḷḷittāmam), oil
for the
sacred lamps, and other expenses (ar̥vu), which are required, when (the
goddess) Umāpara-
mēśvarī, who is the consort of our lord
Dakshiṇa-Mēru-Viṭaṅkar, and (the goddess)
Umāparamēśvarī, who is the consort of our lord
Tañjai-Viṭaṅkar, are carried in procession
(at) the sacred festival,
(she) deposited money, to be put out to interest. Having agreed to
measure from (the
harvest of) the paśāṉ in the twenty-eighth year (of the king's
reign), as long
as the moon and the sun endure, three kuṟuṇi of paddy per year as
interest for each kāśu into
the large treasury (bhaṇḍāra) of the lord
Śrī-Rājarājēśvara (at) Tañjāvūr with the
marakkāl)
called (after) Āḍavallāṉ,——the members of the assembly (sabhā) of
Jananātha-
chaturvēdimaṅgalam, a brahmadēya in
Muḍichchōṛa-nāḍu, (a subdivision) of Nitta-
viṉōda-vaḷanāḍu, have to measure every year fifty kalam of paddy for
the two hundred
kāśu), which they have received out of (that money).
11. Having agreed to measure from (the harvest of) the paśāṉ in the
twenty-eighth
year (of the king's reign), as long as the moon and the sun endure, three
kuṟuṇi) of paddy per
year as interest for each kāśu into the large treasury
of the lord Śrī-Rājarājēśvara (at)
Tañjāvūr with the
marakkāl called (after) Āḍavallāṉ,——the members of the assembly
of
Irumbudal, alias Manukulachūḷāmaṇi-chaturvēdimaṅgalam, a
brahmadēya in
Āvūr-kūṟṟam, (a subdivision) of
Nittaviṉōda-vaḷanāḍu, have to measure every year
twenty-five kalam of
paddy for the one hundred kāśu, which they have received.
12. Having agreed to measure from the twenty-ninth year (of the king's reign),
as
long as the moon and the sun endure, three kuṟuṇi of paddy per year as interest for
each
kāśu into the large treasury of the lord Śrī-Rājarājēśvara
(at) Tañjāvūr with the
marakkāl called (after)
Āḍavallāṉ,——the members of the assembly of Rājāśraya-chatur-
vēdimaṅgalam, a brahmadēya in Uṟaiyūr-kūṟṟam, (a
subdivision) of Kēraḷāntaka-
vaḷanāḍu, have to measure every year
one hundred and twenty-five kalam of paddy for the
five hundred kāśu, which
they have received.
13. Having agreed to measure from the twenty-ninth year (of the king's reign)
three
kuṟuṇi of paddy per year as interest for each kāśu into the large
treasury of the lord Śrī-
Rājarājēśvara (at)
Tañjāvūr with the marakkāl called (after) Āḍavallāṉ,——the
villagers
of Perumilaṭṭūr in Kiṛār-kūṟṟam, (a subdivision) of
Nittaviṉōda-vaḷanāḍu, have
to measure every year fifty kalam of paddy for
the two hundred kāśu, which they have
received.
14. Having agreed to measure from the twenty-ninth year (of the king's reign),
as
long as the moon and the sun endure, three kuṟuṇi of paddy per year as interest for
each
kāśu into the large treasury of the lord Śrī-Rājarājēśvara
(at) Tañjāvūr with the
marakkāl) called (after)
Āḍavallāṉ,——the members of the assembly of Gaṇḍarāditya-
chaturvēdimaṅgalam in Poygai-nāḍu, (a subdivision) of
Vaḍakarai-Rājēndra-
siṁha-vaḷanāḍu, have to measure every year one
hundred and thirty kalam of paddy for
the five hundred and twenty kāśu, which
they have received out of the money, which (she)
had deposited (under the
condition), that every year, as long as the moon and the sun endure,
three kuṟuṇi
of paddy should be measured as interest for each kāśu into the large treasury of
the
lord Śrī-Rājarājēśvara (at) Tañjāvūr with the marakkāl
called (after) Āḍavallāṉ
for (the requirements of) the image, which
had been set up to Poṉmāḷigaittuñjiṉa-dēvar.
(One) kuṟuṇi) and two
nār̥) of paddy (are required) for (conversion into) four nār̥ of
old rice
(to be used) for the sacred food (tiruvamudu) at both times (of the
day),——two nār̥) of old rice
(being used) each time; four nār̥ of
paddy for (one) āṛakku of ghee (ney-amudu),——two śeviḍu
and a half (being used) each time; six nār̥ of
paddy for six dishes of curry (kaṟi-amudu),——
three dishes of curry (being used)
each time; (one) nār̥ and (one) uri of paddy for (one) uri of
pulse
(paruppu-amudu),——(one) uṛakku (being used) each time; (one) nār̥ and (one)
uri of
paddy for half a palam) of sugar (śaṟkarai-amudu),——(one) kaiśu (being
used) each time; two
nār̥ of paddy for two śeviḍu and a
half of ghee, to prepare fried curry (porikkaṟi-amudu),——
one and a quarter
śeviḍu) of ghee (being used) each time; (one) nār̥) of paddy for two
plantains
(vāṛaippaṛa-amudu),——one (being used) each time; three nār̥
of paddy for (one) nār̥ of curds
(tayir-amudu),——(one) uri (being used) each
time; (one) uri and (one) āṛakku of paddy for
mustard (kaḍugu), pepper
(miḷagu) and salt (uppu); four nār̥ of paddy for fire-wood
(viṟagu);
and (one) nār̥ of paddy for eight areca-nuts
(aḍaikkāy-amudu),——four nuts (pākku) (being used)
each time,——and for
thirty-two betel-leaves (veḷḷilai-amudu);——altogether,——including the old
paddy for
the boiled rice (pōṉagam),——(one) tūṇi, two nār̥, (one) uri
and (one) āṛakku of
paddy every day, one hundred and twenty-nine
kalam, two tūṇi, (one) padakku and one nār̥
of paddy every year,
or,——(including) the excess (ēṟṟam) of (one) kuṟuṇi and seven
nār̥ of
paddy,——one hundred and thirty kalam of paddy.
15. For realizing fifty-one kāśu,—— viz., twenty-six kāśu for
the sacred cloth to be
worn by this (god), two
kāśu for four sacred curtains, two kāśu for four sacred towels
(tiruvoṟṟāḍai), two kāśu) for four sacred canopies
(tiru-mēṟkaṭṭi), four kāśu for sixteen sacred
cloths on which rice is
offered (tiruppāvāḍai), and fifteen kāśu) for temple-garlands (tirup-
paḷḷittāmam), at the rate of half an akkam per day or one hundred and
eighty akkam per
year,—— twelve akkam being reckoned as one
kāśu,——(she) deposited money (under the con-
dition) that, as long
as the moon and the sun endure, one eighth akkam per month should
be paid as interest
for each kāśu. Having agreed to pay every year from the
twenty-ninth
year (of the king's reign), as long as the moon and the sun endure, one
eighth akkam per
month as interest for each kāśu into the treasury of the lord
Śrī-Rājarājēśvara (at)
Tañjāvūr,——the members of the assembly
of Śrī-Vīranārāyaṇa-chaturvēdimaṅgalam,
a free village (? taṉiyūr) in
Rājēndrasiṁha-vaḷanāḍu, have to pay every year twenty-
four and a
half kāśu for the one hundred and ninety-six kāśu, which they have received
out
of (that money).
16. Having agreed to pay every year from the twenty-ninth year (of the king's reign),
as
long as the moon and the sun endure, one eighth akkam per month as interest for each
kāśu
into the treasury of the lord Śrī-Rājarājēśvara (at)
Tañjāvūr,——the members of the
assembly of
Śrī-Parāntaka-chaturvēdimaṅgalam, a free village in Rājēndrasiṁha-
vaḷanāḍu, have to pay every year fourteen kāśu for the one hundred and
twelve kāśu, which
they have received.
17. Having agreed to pay every year from the twenty-ninth year (of the king's reign),
as
long as the moon and the sun endure, one eighth akkam per month as interest for each
kāśu
into the treasury of the lord Śrī-Rājarājēśvara (at)
Tañjāvūr,——the members of the
assembly of Śū[la]maṅgalam, a
brahmadēya in Kiṟār-kūṟṟam, (a subdivision) of Nitta-
viṉōda-vaḷanāḍu, have to pay every year twelve and a half kāśu for
the one hundred kāśu,
which they have received.
18. Pāṭṭattāḷaṉ Āchchaṉ Aḍigaḷ has to pour out daily (one) uṛakku of
ghee for
the thirty-two kāśu, which he has received out of the money, which
(she) had deposited
for (purchasing),——at the rate of three sheep for each
kāśu,——ninety-six sheep, (the milk of)
which is required (for preparing
ghee), in order to keep ten twilight lamps (saṁdhi-viḷakku)
burning for this
(god), as long as the moon and the sun endure, at the rate of (one)
uṛakku
of ghee per day.
19. Having agreed to measure from the twenty-ninth year (of the king's reign), as long
as
the moon and the sun endure, three kuṟuṇi of paddy per year as interest for each
kāśu into the
large treasury of the lord Śrī-Rājarājēśvara (at)
Tañjāvūr with the marakkāl called
(after)
Āḍavallāṉ,——the villagers of Kundavai-nallūr in Karambai-nāḍu,
(a sub-
division) of Nittaviṉōda-vaḷanāḍu, have to measure
every year one hundred and thirty
kalam of paddy for the five hundred and twenty
kāśu, which they have received out of the
money, which (she) had deposited
(under the condition), that every year, as long as the moon
and the sun endure, three
kuṟuṇi of paddy should be measured as interest for each kāśu into
the large
treasury of the lord Śrī-Rājarājēśvara (at) Tañjāvūr with the
marakkāl
called (after) Āḍavallāṉ for (the requirements of)
the image, which Āṛvār Parāntakaṉ
Kundavaiyār,——(who was) the venerable
elder sister of the lord Śrī-Rājarājadēva (and)
the great queen of
Vallavaraiyar Vandyadēvar,——had set up to her mother. (One)
kuṟuṇi and two
nār̥ of paddy (are required) for (conversion into) four nār̥ of old
rice (to be used)
for the sacred food (tiru-amurdu) at both times
(of the day),——two nār̥ of old rice (being used)
each time; four
nār̥ of paddy for (one) āṛakku of ghee,——two śeviḍu and a half (being
used)
each time; six nār̥) of paddy for six dishes of curry,——three dishes of
curry (being used) each
time; (one) nār̥ and (one) uri of paddy for
(one) uri of pulse,——(one) uṛakku (being used) each
time; (one) nār̥
and (one) uri of paddy for half a palam of sugar,——(one) kaiśu (being used)
each
time; two nār̥ of paddy for two śeviḍu and a half of ghee, to prepare
fried curry,——one and a
quarter śeviḍu (being used) each time; (one) nār̥ of
paddy for two plantains,——one (being used)
each time; three nār̥) of paddy for
(one) nār̥ of curds,——(one) uri (being used) each time; (one)
uri) and
(one) āṛakku) of paddy for mustard, pepper and salt; four nār̥) of paddy for
fire-wood;
and (one) nār̥) of paddy for eight areca-nuts,——four (nuts being
used) each time,——and for
thirty-two betel-leaves;——altogether,——including the old paddy
for the boiled rice,——(one) tūṇi,
two nār̥, (one) uri and (one)
āṛakku of paddy every day, one hundred and twenty-nine kalam,
two tūṇi, (one)
padakku and one nār̥ of paddy every year, or,——(including) the excess of
(one)
kuṟuṇi and seven nār̥ of paddy,——one hundred and thirty kalam of
paddy.
20. For realizing sixty-one kāśu every year,——viz., thirty-six kāśu
every year for the
sacred cloth to be worn by this (goddess), two
kāśu for four sacred curtains, two kāśu for four
sacred towels, four
kāśu for sixteen sacred cloths on which rice is offered, two kāśu for
four
sacred canopies, and fifteen kāśu for temple-garlands, at the rate of half an
akkam per day or
one hundred and eighty akkam per year,——twelve akkam
being reckoned as one kāśu,——(she)
deposited money (under the condition) that,
as long as the moon and the sun endure, one
eighth akkam per month should be paid as
interest for each kāśu. Having agreed to pay
every year from the twenty-ninth year
(of the king's reign), as long as the moon and the sun
endure; one eighth akkam
per month as interest for each kāśu into the large treasury of the
lord
Śrī-Rājarājēśvara (at) Tañjāvūr,——the members of the assembly of
Śrī-Parān-
taka-chaturvēdimaṅgalam, a free village in
Rājēndrasiṁha-vaḷanāḍu, have to pay
every year sixty-one kāśu for the
four hundred and eighty-eight kāśu, which they have
received out of (that
money).
21. Pāṭṭattāḷaṉ Kaliyaṉ [Pa]radaṉ (i.e., Bharata) has to pour out daily
(one) uṛakku
of ghee for the thirty-two kāśu), which he has received out of
the money, which (she) had
deposited for (purchasing),——at the rate of three
sheep for each kāśu,——ninety-six sheep, (the
milk of) which is required (for
preparing ghee), in order to keep ten twilight lamps burning
for this (goddess), as
long as the moon and the sun endure, at the rate of (one) urakku) of ghee
per day.
As remarked on page 68, the following inscription is engraved in continuation of
the
preceding No. 6. It describes thirteen ornaments of gold and jewels, which Āṛvār
Parān-
takaṉ Kundavaiyār gave ‘to (the goddess).
Umāparamēśvarī, who is the consort of our
lord
Dakshiṇa-Mēru-Viṭaṅkar,’ until the 3rd year of the reign of Kō-Parakēsari-
varman, alias Rājēndra-Chōḷadēva.
1. Hail ! Prosperity ! Until the third year (of the reign) of
Kō-Parakēsarivarman,
alias) the lord (uḍaiyār)
Śrī-Rājēndra-Śōṛadēva,——Āṛvār Parāntakaṉ Kundavaiyār,
(who was)
the venerable elder sister of the lord Śrī-Rājarājadēva (and) the great
queen
of Vallavaraiyar Vandyadēvar, gave to the images (tiru-mēṉi) which she
had set up
herself,——gold which was weighed by the stone (used in) the city
(kuḍiñai-kal) and called
(after) Āḍavallāṉ, and jewels
(ratna) which were weighed by the jewel weight (kāśu-kal)
called (after)
Dakshiṇa-Mēru-Viṭaṅkaṉ. Those (jewels), which could be weighed (sepa-
rately), were weighed without the threads (śaraḍu), the frames
(śaṭṭam), the copper nails
(śeppāṇi), the lac (arakku) and the
piñju. Those jewels, the net weight of which could not
be ascertained,
as they were united with the lac and the piñju, (were weighed) together with
the lac
and the piñju. (The amount of this gold and these jewels) was engraved on stone
(as
follows):——
2. To (the goddess) Umāparamēśvarī, who is the consort of our lord
Dakshiṇa-
Mēru-Viṭaṅkar, (she) gave:——
3. One sacred crown (makuṭa), (containing) three hundred and forty-eight
kaṛañju and a
half and three tenths (of a mañjāḍi) of gold. Eight hundred
and fifty-nine diamonds
(vayiram), set (into it), viz., six hundred and
thirty-six diamonds with smooth edges (? maṭṭa-
dārai), one hundred and
sixty-nine square diamonds with smooth edges (maṭṭadārai-śavakkam),
thirty-[two]
flat diamonds with smooth edges (maṭṭadārai-śappaḍi),•••••
including
such as had spots, cracks (muṟivu), red dots
(rakta-bindu), black dots (kāka-bindu), and marks
as of burning
(vendaṉa),——weighed seven kaṛañju and three quarters, four mañjāḍi and
four
tenths. Three hundred and nine large (pariya) and small (nēriya) rubies
(māṇikkam), viz., one
hundred and twenty-five haḷahaḷam of superior quality
(guṇaviyaṉ), one hundred and twenty-
two
haḷahaḷam, forty-one smooth rubies (kōmaḷam), eleven bluish
rubies (nīlagandhi) and ten
unpolished rubies
(taḷam),——including such as had cavities (kur̥vu), cuts,
holes, white specks
(laśuni), flaws (trāsa),
and such as still adhered to the ore (kal),——weighed fourteen kaṛañju
and three
quarters, two mañjāḍi and eight tenths. Six hundred and sixty-nine large and
small
pearls, set (into it) or strung,——including round pearls (vaṭṭam), roundish pearls
(aṉu-
vaṭṭam), polished pearls (oppu-muttu), small pearls
(kuṟu-muttu), nimboḷam, payiṭṭam, old
pearls (paṛa-muttu), such as had been
polished while still adhering to the shell (ippi), (pearls)
of red water and of
brilliant water, (and pearls) with lines (varai), stains (kaṟai), red
dots
and white specks (śubhra),——weighed thirty-six kaṛañju,
(one) mañjāḍi and (one) kuṉṟi. Alto-
gether, (the crown)
weighed four hundred and seven kaṛañju and nine mañjāḍi, corresponding
to a
value of five thousand kāśu.
4. One ear-ring (vāḷi), (containing) (one) kaṛañju, eight mañjāḍi and eight
tenths of
gold. Nine pearls sewn on,——including round pearls, polished pearls, nimboḷam,
(pearls) of
brilliant water; (and pearls) with lines••••• weighed
(one) kaṛañju and nine tenths
(of a mañjāḍi), Altogether, (the
ear-ring) weighed two kaṛañju, nine mañjāḍi and seven
tenths,
corresponding to a value of fifteen kāśu.
5. One ear-ring, (containing) (one) kaṛañju, eight mañjāḍi and eight tenths
of gold.
Nine pearls sewn on,——including round pearls, polished pearls, nimboḷam,
(pearls) of brilliant
water, (and pearls) with lines, stains, red dots, white specks
and wrinkles (tiraṅgal),——
weighed (one) kaṛañju and nine tenths (of a
mañjāḍi). Altogether, (the ear-ring) weighed
two kaṛañju, nine
mañjāḍi and seven tenths, corresponding to a value of fifteen kāśu.
6. One uṛuttu, (containing) two kaṛañju and (one) kuṉṟi of gold. Six
diamond crystals
(paḷikku-vayiram) weighed nine tenths (of a mañjāḍi). Two
smooth rubies weighed six tenths
(of a mañjāḍi). Two pearls sewn on, viz., (one)
ambumudu (with) lines and (one) ambumudu
(with) pāḍaṉ, weighed
nine mañjāḍi and seven tenths. Altogether, (the uṛuttu) weighed
two
kaṛañju and a half, (one) mañjāḍi and seven tenths, corresponding to a
value of fifteen kāśu.
7. One uṛuttu, (containing) two kaṛañju and (one) kuṉṟi of gold. Six
diamond crystals,
set (into it), weighed nine tenths (of a mañjāḍi). Two
smooth rubies weighed (one) kuṉṟi.
Two pearls sewn on (of the kind called)
ambumudu, which had pāḍaṉ and red dots, weighed
nine mañjāḍi and nine
tenths. Altogether, (the uṛuttu) weighed two kaṛañju and a half,
(one)
mañjāḍi and eight tenths, corresponding to•••••
8. One sacred garland (tiru-mālai), (containing) eighty-six kaṛañju and a half,
four
mañjāḍi and one twentieth of gold. Five hundred and five diamonds, set (into
it), viz.,
eighty pure diamonds (tūyaṉa), two hundred and ninety diamonds with
smooth edges, fifty-
three flat diamonds with smooth edges, four
pandasāram), five flat diamonds (śappaḍi), fifteen
square diamonds
(śavakkam) and fifty-eight round diamonds (uruḷai),——including such as
had
spots, cracks, red dots, black dots, and marks as of burning,——weighed two kaṛañju
and
three mañjāḍi, nine tenths and one twentieth. One hundred and ten large and small
rubies,
viz., twenty haḷahaḷam of superior quality, thirty haḷahaḷam,
six bluish rubies, thirty-three
smooth rubies, twenty unpolished rubies and one
śaṭṭam,——including such as had cavities, cuts,
holes, white specks, flaws, and such
as still adhered to the ore,——weighed five kaṛañju, one
half and one eighth.
Ninety-four strung pearls,——including polished pearls, small pearls,
nimboḷam, payiṭṭam,
ambumudu, (pearls) of brilliant water and of red water, such as had
been polished while
still adhering to the shell, (and pearls with) lines, stains, red dots and
white
specks,——weighed nine kaṛañju and (one) kuṉṟi. Altogether, (the garland)
weighed
one hundred and three kaṛañju and a half and (one) mañjāḍi,
corresponding to a value of one
thousand kāśu.
9. One sacred armlet (śrī-bāhu-valaya), (containing) eighty-[nine] kaṛañju
and (one) mañ-
jāḍi, one tenth and one fortieth of gold. Four hundred and
forty-one diamonds, set (into it),
viz., twenty pure diamonds, four hundred and six
diamonds with smooth edges, five flat
diamonds with smooth edges, and ten square diamonds with
smooth edges,——including such
as had spots, cracks, red dots, black dots, and marks as of
burning,——weighed three kaṛañju,
two mañjāḍi and three fortieths. Fifty-four
large and small rubies, viz., eight haḷahaḷam of
superior quality, seventeen
haḷahaḷam, nineteen smooth rubies, two bluish rubies and eight
unpolished
rubies,——including such as had cavities, cuts, holes, white specks, flaws, and such
as still
adhered to the ore,——weighed six kaṛañju and a half, two mañjāḍi and three
tenths.
Sixty-eight strung pearls,——including round pearls, roundish pearls, polished pearls,
small
pearls, payiṭṭam, (pearls) of brilliant water and of red water,
such as had been polished while
still adhering to the shell, (and pearls with) lines,
stains, red dots and white specks,——
weighed five kaṛañju and three quarters, three
mañjāḍi and (one) kuṉṟi. Altogether, (the
armlet) weighed one hundred
and four kaṛañju and a half and four mañjāḍi, corresponding to
a value of
one thousand two hundred and fifty kāśu.
10. One sacred armlet, (containing) eighty-nine kaṛañju, eight
mañjāḍi, four tenths and
[one twentieth] of gold. Four hundred and forty-eight
diamonds, set (into it), viz., twenty
pure diamonds, four hundred and thirteen diamonds
with smooth edges, five flat diamonds
with smooth edges, and ten square diamonds with smooth
edges,——including (such as had)
spots, cracks, red dots, black dots, and marks as of
burning,——weighed three kaṛañju and
two mañjāḍi, three tenths and one
twentieth. Fifty-three large and small rubies, viz., eight
haḷahaḷam of
superior quality, fifteen haḷahaḷam, twenty smooth rubies, two bluish rubies and
eight
unpolished rubies,——including such as had cavities, cuts, holes, white specks, flaws,
and such
as still adhered to the ore,——weighed six kaṛañju and a half, two mañjāḍi and
four
tenths. Sixty-two strung pearls,——including round pearls, roundish pearls, polished
pearls,
small pearls, payiṭṭam, (pearls) of brilliant water and of red water, such as
had been polished
while still adhering to the shell, (and pearls with) lines, stains,
red dots and white specks,——
weighed five kaṛañju and a half and (one) kuṉṟi.
Altogether, (the armlet) weighed one
hundred and four kaṛañju and a half, three
mañjāḍi and seven tenths, corresponding to a
value of one thousand two hundred and
fifty kāśu.
11. One sacred pearl ornament (śrī-chhanda), (containing) sixty-nine kaṛañju
and three
quarters, two mañjāḍi, five tenths and one fortieth of gold. Three hundred
and ninety
diamonds, set (into it), viz., three hundred and fifty diamonds with smooth
edges, and forty
[square] diamonds with smooth edges,——including such as had spots, cracks, red
dots, black
dots, and marks as of burning,——weighed. (one) kaṛañju and a half, four
mañjāḍi and six
tenths. Eighty large and small rubies, viz., five
haḷahaḷam of superior quality, twenty
haḷahaḷam, thirty smooth rubies, four
bluish rubies, two śaṭṭam and nineteen unpolished
rubies,——(including) such as
had cavities, cuts, holes, white specks, flaws, and such as still
adhered to the ore,——weighed
six kaṛañju and seven mañjāḍi, eight tenths and three fortieths.
One
thousand four hundred and sixty-two pearls, strung or sewn on,——including round
pearls,
roundish pearls, polished pearls, small pearls, payiṭṭam, nimboḷam, (pearls)
of brilliant water
and of red water, such as had been polished while still adhering to the
shell, (and pearls
with) lines, stains, red dots and white specks,——weighed ninety-six
kaṛañju and a quarter.
Altogether, (the pearl ornament) weighed one hundred and
seventy-four kaṛañju and a quarter,
corresponding to a value of one thousand and five
hundred kāśu.
12. One poṭṭu for the arm of the goddess, (containing) eighteen kaṛañju
and three
quarters, three mañjāḍi and eight tenths of gold. One smooth ruby weighed
(one) mañjāḍi and
(one) kuṉṟi. One hundred and thirty-seven strung
pearls,——including round pearls, roundish
pearls, polished pearls, small pearls, nimboḷam,
payiṭṭam, (pearls) of brilliant [water] and of
red water, (and pearls with) lines,
stains, red dots and white specks,——weighed seven kaṛañju
and three quarters, four
mañjāḍi and (one) kuṉṟi. Altogether, (the poṭṭu) weighed twenty-
six kaṛañju and three quarters, four mañjāḍi and eight tenths,
corresponding to a value of
eighty kāśu.
13. One poṭṭu for the arm of the goddess, (containing) eighteen kaṛañju
and six mañjāḍi
of gold. One smooth ruby weighed (one) mañjāḍi and three
tenths. One hundred and forty-
three strung pearls,——including round pearls,
roundish pearls, polished pearls, small pearls,
nimboḷam, payiṭṭam, (pearls) of
brilliant water and of red water, (and pearls with) lines,
stains, red
dots and white specks,——weighed eight kaṛañju and six mañjāḍi. Altogether,
(the
poṭṭu) weighed twenty-six kaṛañju and a half, three mañjāḍi
and three tenths, corresponding
to a value of eighty kāśu.
14. One bracelet (śūḍagam), (containing) eighty kaṛañju and
four mañjāḍi, six tenths
and one twentieth of gold. Six hundred and twenty diamonds,
set (into it), viz., thirty pure
diamonds, four hundred and three diamonds with smooth
edges, seventy square diamonds
with smooth edges, thirty-five flat diamonds with smooth edges,
and eighty-two round
diamonds,——including (such as had) spots, cracks, red dots, black
dots, and marks as of
burning,——weighed four kaṛañju and seven tenths (of a
mañjāḍi). Fifty-five large and small
rubies, viz., ten haḷahaḷam of
superior quality, twenty-four haḷahaḷam, seventeen smooth rubies
and four [bluish
rubies],——including such as had cavities, cuts, holes, white specks,
flaws, and such as still
adhered to the ore,——weighed (one) kaṛañju and a half, (one) mañjāḍi,
one
tenth and one twentieth. Altogether, (the bracelet) weighed eighty-five kaṛañju and
three
quarters, (one) mañjāḍi and (one) kuṉṟi, corresponding to a value of
eight hundred kāśu.
15. One bracelet, (containing) eighty-four kaṛañju and three quarters and three
mañjāḍi
of gold. Six hundred and seventy-five diamonds, set (into it), viz.,
thirty pure diamonds, four
hundred and fifty-six diamonds with smooth edges, seventy square
diamonds with smooth
edges, thirty-six flat diamonds with smooth edges, and eighty-three round
diamonds,——includ-
ing (such as had) spots, cracks, red dots, black dots, and
marks as of burning,——weighed
four kaṛañju, four mañjāḍi and (one)
kuṉṟi. Sixty large and small rubies, viz., ten haḷahaḷam
of superior
quality, thirty-one haḷahaḷam, sixteen smooth rubies and three bluish
rubies,——
including such as had cavities, cuts, holes, white specks, flaws, and such as still
adhered to
the ore,——weighed (one) kaṛañju and a half, three mañjāḍi and
(one) kuṉṟi. Altogether, (the
bracelet). weighed ninety kaṛañju and
[three quarters] and (one) mañjāḍi, corresponding to a
value of eight hundred
kāśu.
This inscription engraved on the south, east and north walls of a portico, which forms
the
main entrance on the east of the central shrine. The published text, which consists of
three
sections of nine lines each, ends in the middle of paragraph 26 with the statement,
that the
inscription is continued at the bottom of the south wall of the portico. Of this
portion no
copy could be taken, as the present pavement of the temple court rises to its level.
Like the preceding inscription, this one describes a number of ornaments of gold and
jewels,
which were presented by Āṛvār Parāntakaṉ Kundavaiyār until the 3rd year of
the
reign of Kō-Parakēsarivarman, alias Rājēndra-Chōḷadēva. The donees
were
the images which she had set up herself. Among these, the published part of the
inscrip-
tion mentions the consort of Dakshiṇa-Mēru-Viṭaṅkar (paragraph
2) and the consort
of Tañjai-Viṭaṅkar (paragraphs 8 and 24).
1. Hail ! Prosperity ! Until the third year (of the reign) of
Kō-Parakēsarivarman,
alias the lord
Śrī-Rājēndra-Śōṛadēva,——Āṛvār Parāntakaṉ Kundavaiyār, (who
was)
the venerable elder sister of the lord Śrī-Rājarājadēva (and) the great queen
of
Vallavaraiyar Vandyadēvar, gave to the images which she had set up
herself,——gold
which was weighed by the stone (used in) the city and called
(after) Āḍavallāṉ, and
jewels which were weighed by the jewel weight called
(after) Dakshiṇa-Mēru-Viṭaṅ-
kaṉ. Those (jewels), which
could be weighed (separately), were weighed without the
threads, the frames, the copper
nails, the lac and the piñju. Those jewels, the net weight of
which could not be
ascertained, as they were united with the lac and the piñju, (were
weighed) together
with the lac and the piñju. (The amount of this gold and these jewels) was
engraved on
stone (as follows):——
2. To (the goddess) Umāparamēśvarī, who is the consort of our lord
Dakshiṇa-
Mēru-Viṭaṅkar, (she) gave:——
3. One sacred girdle (tiruppaṭṭigai), (containing) ninety-seven kaṛañju and a
half, four
mañjāḍi and nine tenths of gold. Six hundred and sixty-seven large and
small diamonds with
smooth edges, set (into it),——including such as had spots, cracks,
red dots, black dots, and
marks as of burning,——weighed two kaṛañju and
a quarter and six tenths (of a mañjāḍi).
Eighty-three large and small rubies,
viz., twenty-two haḷahaḷam of superior quality, twenty
haḷahaḷam,
twenty smooth rubies, nine bluish rubies, two śaṭṭam and ten unpolished
rubies,——
including such as had cavities, cuts, holes, white specks, flaws, and such as still
adhered to
the ore,——weighed ten kaṛañju and three quarters, three mañjāḍi
and two tenths. Two
hundred and twelve pearls, strung or sewn on,——including round pearls,
roundish pearls,
polished pearls, small pearls, nimboḷam, ambumudu, (pearls) of
brilliant water and of red
water, such as had been polished while still adhering to the shell,
(and pearls with) lines,
stains, red dots, white specks and wrinkles,——weighed eighteen
kaṛañju and two mañjāḍi.
Altogether, (the girdle) weighed one hundred
and twenty-nine kaṛañju and seven tenths (of
a mañjāḍi), corresponding to a
value of four thousand and five hundred kāśu.
4. One ring for the foot of the goddess (tiruvaḍikkāṟai), (containing)
seventy-three
kaṛañju and three mañjāḍi, six tenths and one twentieth of
gold. Four hundred and fifty-five
diamonds, set (into it), viz., four hundred and
forty-nine diamonds with smooth edges, and
six flat diamonds with smooth edges,——including such
as had spots, cracks, red dots, black
dots, and marks as of burning,——weighed (one)
kaṛañju and a half, two mañjāḍi, five
tenths and one twentieth. Thirty-nine
large and small rubies, viz., ten haḷahaḷam of superior
quality, ten
haḷahaḷam, eight smooth rubies, three bluish rubies and eight unpolished
rubies,——
including such as had cavities, cuts, holes, white specks, flaws, and such as still
adhered to
the ore,——weighed four kaṛañju and six tenths (of a mañjāḍi).
Altogether, (the ring) weighed
seventy-eight kaṛañju and three quarters,
(one) mañjāḍi and eight tenths, corresponding to a
value of five hundred
kāśu.
5. One ring for the foot of the goddess, (containing) seventy-one kaṛañju and a
half and
two mañjāḍi of gold. Four hundred and fifty-nine diamonds, set (into it),
viz., four hundred
and fifty diamonds with smooth edges, and nine small square diamonds
with smooth edges,——
including such as had spots, cracks, red dots, black dots, and marks as of
burning,——weighed
(one) kaṛañju and a half, three mañjāḍi and nine tenths.
Thirty-nine large and small rubies,
viz., ten haḷahaḷam of superior quality,
eight haḷahaḷam, nine smooth rubies, three bluish
rubies and nine unpolished
rubies,——including such as had cavities, cuts, holes, white
speeks, flaws, and such as still
adhered to the ore,——weighed three kaṛañju and three quarters,
three mañjāḍi
and six tenths. Altogether, (the ring) weighed seventy-seven kaṛañju,
four
mañjāḍi and (one) kuṉṟi, corresponding to a value of five hundred
kāśu.
6. One śāyalam for the foot of the goddess (śrī-pāda-śāyalam), (containing)
thirty-seven
kaṛañju and three quarters, three mañjāḍi and four tenths of
gold. Three hundred and sixty
diamonds, set (into it),——including such as had spots,
cracks, red dots, black dots, and marks
as of burning,——weighed three quarters (of a
kaṛañju) and four mañjāḍi. Seventy-two large
and small rubies, viz.,
fifteen haḷahaḷam of superior quality, twenty haḷahaḷam, twenty-two
smooth
rubies, three bluish rubies and twelve unpolished rubies,——including such as had
cavities,
cuts, holes, white specks, flaws, and such as still adhered to the ore,——weighed
two
kaṛañju and a half, two mañjāḍi and six tenths. Forty-two pearls, strung
or sewn on,——
including round pearls, roundish pearls, polished pearls, small pearls,
nimboḷam, payiṭṭam,
(pearls) of brilliant water and of red water, (and pearls)
with lines, stains and red dots,——
weighed two kaṛañju, eight mañjāḍi and
(one) kuṉṟi. Altogether, (the śāyalam) weighed
forty-three kaṛañju
and three quarters, three mañjāḍi and (one) kuṉṟi, corresponding to a
value
of three hundred and fifty kāśu.
7. One śāyalam for the foot of the goddess, (containing) thirty-seven
kaṛañju, two
mañjāḍi and four tenths of gold. Three hundred and sixty
diamonds with smooth edges, set
(into it),——including such as had spots,
cracks, black dots, red dots, and marks as of burn-
ing,——weighed three quarters
(of a kaṛañju) and four mañjāḍi. Seventy-two large and small
rubies,
viz., fifteen haḷahaḷam of superior quality, twenty haḷahaḷam, fifteen
smooth rubies, ten
bluish rubies and twelve unpolished rubies,——including such as had cavities,
cuts, holes,
white specks, flaws, and such as still adhered to the ore,——weighed two
kaṛañju and a half,
four mañjāḍi and one tenth. Forty-two pearls, strung or
sewn on,——including round pearls,
roundish pearls, polished pearls, small pearls, nimboḷam,
payiṭṭam, (pearls) of brilliant water
and of red water, (and pearls) with lines,
stains and red dots,——weighed two kaṛañju and a
quarter and (one) kuṉṟi.
Altogether, (the śāyalam) weighed forty-three kaṛañju and
(one)
mañjāḍi, corresponding to a value of three hundred and fifty kāśu.
8. The same (princess) gave to (the goddess) Umāparamēśvarī, who is
the consort of
our lord Tañjai-Viṭaṅkar, (the following) sacred ornaments
(ābharaṇa) of gold, which were
weighed by the stone (used in) the city and
called (after) Āḍavallāṉ:——
9. One sacred crown (makuṭa), (consisting of) one hundred and ninety-seven
kaṛañju
and a half of gold.
10. One pendant (tūkkam), (consisting of) twenty-seven kaṛañju and three
quarters of
gold.
11. One pair of ear-rings (vāḷi), consisting of two kaṛañju and a half and
three mañjāḍi
of gold.
12. One pair of double uṛuttu, consisting of three kaṛañju and a half of gold.
13. One pair of sacred ear-rings (tirukkambi), consisting of five kaṛañju and a
half and
(one) kuṉṟi of gold.
14. One string of beads for the marriage-badge (tāli-maṇi-vaḍam), (consisting of)
two
kaṛañju and three quarters and (one) kuṉṟi of gold,——including the
marriage-badge (itself).
15. One śāyalam of diamonds (vayira-śāyalam), (containing) twenty-seven
kaṛañju and a
half of gold.
16. One necklace (kaṇṭha-tuḍar) of three (chains) soldered into one,
(consisting of)
twenty-one kaṛañju of gold.
17. One outer chain (? puṟattuḍar), (consisting of) ten kaṛañju and three
quarters and
four mañjāḍi of gold.
18. One pair of poṭṭu for the arms of the goddess, consisting of fifty-nine
kaṛañju,
seven mañjāḍi and (one) kuṉṟi of gold,——including four
strings (nāṇ) on which (it) was
strung.
19. One pair of bracelets (kaṭaka) for the arms of the goddess, consisting of
thirty-nine
kaṛañju and seven mañjāḍi of gold.
20. One pair of rings for the arms of the goddess (tirukkaikkāṟai), consisting of
sixty-
four kaṛañju and three quarters of gold.
21. One pair of rings for the feet of the goddess (tiruvaḍikkāṟai), consisting of
seventy-
four kaṛañju and three quarters and (one) kuṉṟi of
gold.
22. One pair of śāyaḻam for the feet of the goddess (śrī-pāda-śāyalam),
consisting of
sixty-seven kaṛañju and nine mañjāḍi of gold.
23. Ten rings for the toes of the goddess (tiruvaḍikkāl-mōdiram), consisting of
eleven
kaṛañju and a quarter of gold.
24. To (the goddess) Umāparamēśvarī, who is the consort of our lord
Tañjai-
Viṭaṅkar, the same (princess) gave (the following)
sacred ornaments of jewels, which were
weighed by the jewel weight called (after)
Dakshiṇa-Mēru-Viṭaṅkaṉ without the
threads, the frames, the lac and the
piñju, and engraved on stone:——
25. One sacred crown (makuṭa), (containing) two hundred and seven kaṛañju,
eight
mañjāḍi and two tenths of gold. Five hundred and twenty-five diamond crystals,
set (into
it), weighed two kaṛañju and three mañjāḍi, five tenths and
one twentieth. Two hundred
and twenty-seven crystals (paḷiṅgu) weighed five
kaṛañju, four mañjāḍi and one twentieth.
Sixteen pearls, set (into it),
(viz.) round pearls, roundish pearls, polished pearls, small
pearls, nimboḷam,
payiṭṭam, (pearls) of brilliant water and of red water, (and pearls) with
white
specks and lines, weighed (one) kaṛañju and a half, four mañjāḍi, nine tenths
and one
twentieth. Three hundred and eighty-five strung pearls,——including round pearls,
roundish
pearls, polished pearls, small pearls, nimboḷam, such as had been polished
while still adhering
to the shell, (pearls) of brilliant water and of red water, (and
pearls) with lines, stains, white
specks and wrinkles,——weighed thirteen kaṛañju
and seven mañjāḍi; (these pearls) were
strung on two strings (vaḍam) on both
sides of the front-plate (vīra-paṭṭa), one vāy-vaḍam
over
it, four bundles (śavi) of single strings, two single pendants (tūkkam), and
three
strings on the ornamental curves (kōḍam) (and) on the
kaṟaṇḍigai. Altogether, (the crown)
weighed two hundred and twenty-nine
kaṛañju and three quarters, two mañjāḍi, seven
tenths and one twentieth,
corresponding to a value of seven hundred kāśu.
26. One garland (mālai), (containing) forty-six kaṛañju, eight
mañjāḍi and three fortieths
of gold. Two hundred and eighty-eight diamond crystals,
set (into it), weighed half a
kaṛañju, three mañjāḍi and seven
tenths. Crystals,——The continuation of this (inscription) is
engraved on the panel
(kaṇḍappaḍai) underneath the projecting stone (? uttiram) on the
southern side (? śaduram) of the portieo (chatushkikā).
The following eleven inscriptions (Nos. 9 to 19) are engraved continuously in two
large
sections, the first of which consists of seven, and the second of ten lines.
1. Hail ! Prosperity ! In the sixth year (of the reign) of
Kō-Parakēsarivarman,
alias the lord Śrī-Rājēndra-Chōḷadēva,
who,——in (his) life of high prosperity, (during
which he)
rejoiced that, while Fortune, having become constant, was increasing, the goddess
of the great
earth, the goddess of victory in battle, and the matchless goddess of fame had
become his great
queens,—— conquered with (his) great and warlike army
Iḍaituṟai-nāḍu;
Vaṉavāśi, whose warriors (were protected by) walls of
continuous forests; Kollippākkai,
whose walls were surrounded by śuḷḷi
(trees); Maṇṇaikkaḍagam of unapproachable
strength; the crown
of the king of Īṛam, who came to close quarters in fighting;
the
exceedingly beautiful crown of the queen of the king of that (country); the crown
of
Sundara and the pearl-necklace of Indra, which the king of the South
(i.e., the Pāṇḍya)
had previously given up to that (king of Īṛam); the whole
Īṛa-maṇḍalam on the trans-
parent sea; the crown praised by many and
the garland of the sun, family-treasures, which
the arrow-shooting (king
of) Kēraḷa rightfully wore; and many ancient islands, whose old
and great guard
was the sea, which resounds with conches;——there was engraved on stone the
money
(kāśu), which the guru Īśānaśiva-paṇḍita had deposited until the
sixth year (of the
king's reign), to be put out to interest; the money, which the
minister (adhikārin) Udaya-
divākaraṉ Tillaiyāḷiyār,
alias Rājarāja-Mūvēnda-Vēḷār, a native of Kāñchi-
vāyil, had deposited until the sixth year, to be put out to
interest; the money, which the
Valaṅgai-paṛambaḍaigaḷilār had
deposited until the sixth year, to be put out to
interest; the money, which had been given out
of the (temple) treasury until the sixth year,
to be put out to interest; and the
village, which had received this money on interest.
2. The guru Īśānaśiva-paṇḍita deposited one hundred and eighty kāśu,
(to be put
out) at an interest of one eighth kāśu per year for each kāśu,
so as to realize twenty-two and
a half kāśu) for (purchasing),——at the rate of
two kaṛañju and a half of camphor (karpūra)
for each kāśu,——fifty-six
kaṛañju and [a quarter] of camphor, viz., (1) (one) mañjāḍi of
camphor
for feeding the god, when he takes his food (amudu), at each of the three times
(of the
day), altogether three mañjāḍi of camphor per day, or fifty-four
kaṛañju of camphor per
year, and (2) a quarter (kaṛañju) of camphor in excess
(ēṟṟam) of the daily rate (paḍi) on
each of the nine sacred days of the great
sacred festival (utsava), altogether two kaṛañju
and a quarter of camphor.
3. The minister Udayadivākaraṉ Tillaiyāḷiyār, alias
Rājarāja-Mūvēnda-
Vēḷār, a native of Kāñchivāyil,
deposited thirteen kāśu for the sacred food and other
requirements (of the
image) of Krātārju[nī]yadēvar, which he had set up himself.
4. (Adding to these amounts) eight hundred and five kāśu out of
the sacred treasury
(śrī-bhaṇḍāra) of the lord, and two hundred and fifty-two
kāśu out of the money, which the
Valaṅgai-paṛambaḍaigaḷilār,——who had
been attached by order of the lord Śrī-Rāja-
rājadēva to (the image
of) Pichchadēvar, which had been set up by Lōkamahādēvī,
the consort
of our lord Śrī-Rājarājadēva,——had deposited for the sacred food and
other
requirements of this (image),——the total is one thousand two hundred and fifty
kāśu.
5. Out of this money, the members of the assembly of Neḍumaṇal, alias
Madana-
mañjari-chaturvēdimaṅgalam, in Neṉmali-nāḍu, (a
subdivision) of Arumor̥dēva-
vaḷanāḍu, have received after (the
harvest of) the paśāṉ in the sixth year (of the
king's
reign) from Chaṇḍēśvaradēva,——who is the first servant of the supreme
lord, who has been
pleased to take up gladly his abode in (the temple called)
Śrī-Rājarājēśvara,——one thousand
and seventy kāśu. For (these)
they have to measure every year, as long as the moon and the
sun endure, two hundred and
sixty-seven kalam, (one) tūṇi and (one) padakku of paddy into
the large
treasury of the lord (at) Tañjāvūr with the marakkāl called
(after) Āḍavallāṉ,
which is equal to a rājakēsari,——the rate of
interest being three kuṟuni of paddy per year for
each kāśu.
6. The same (villagers) have to pay every year, as long as the moon and the sun
endure,
into the treasury of the lord (at) Tañjāvūr twenty-two and a half
kāśu) for (the remaining)
one hundred and eighty kāśu, which they have
received after (the harvest of) the paśāṉ in the
sixth year (of the king's
reign),——the rate of interest being one eighth kāśu) per year for
each
kāśu.
This inscription is dated in the 10th year of the reign of Kō-Parakēsarivarman,
alias
Rājēndra-Chōḷadēva, and fixes the interest, which the inhabitants of
a certain village
had to pay for the benefit of the image of Krātārjunadēvar and of the images of Mahā-
Mēru-Viṭaṅkar and his consort.
The first of these three images had been set up by the
minister, who is mentioned in the
preceding inscription, and the second by king Rāja-
rājadēva.
1. Hail ! Prosperity ! In the tenth year (of the reign) of
Kō-Parakēsarivarman, alias
Śrī-Rājēndra-Chōḷadēva, who,——in
(his) life of high prosperity, (during which he) rejoiced
that, while Fortune,
having become constant, was increasing, the goddess of the great earth,
the goddess of victory
in battle, and the matchless goddess of fame had become his great
queens,——conquered with
(his) great and warlike army Iḍaituṟai-nāḍu;
Vaṉavāśi,
whose warriors (were protected by) walls of continuous forests;
Koḷḷippākkai, whose
walls were surrounded by śuḷḷi (trees);
Maṇṇaikkaḍakkam of unapproachable strength;
the crown of the king
of Īram, who came to close quarters in fighting; the
exceedingly beautiful crown of
the queen of the king of that (country); the crown of
Sundara and the
pearl-necklace of Indra, which the king of the South had previously
given up to that
(king of Īṛam); the whole Īṛa-maṇḍalam on the transparent sea;
the crown
praised by many and the garland of the sun, family-treasures, which the
arrow-shooting (king
of) Kēraḷa rightfully wore; many ancient islands, whose old
and great guard was
the sea, which resounds with conches; the crown of pure gold,
worthy of Lakshmī, which
Paraśurāma, having considered the fortifications of Śāndi-
mattīvu impregnable, had deposited (there), when, raging
with anger, (he) bound the
kings twenty-one times; the seven and a half lakshas
of Iraṭṭa-pāḍi, (which was) strong
by nature, (the conquest of which was
accompanied) with immeasurable fame, (and which he took
from) Jayasiṁha,
who, out of fear (and) full of vengeance, turned his back at Muyaṅgi and
hid himself; and the principal great mountains, (which
contained) the nine treasures;—— there
was engraved on stone (the name
of) the village, which had received on interest from
Chaṇḍēśvaradēva,——who is
the first servant of the supreme lord, who has been pleased to
take up gladly his abode in
(the temple called) Śrī-Rājarājēśvara,——(part) of the
money,
(which had been deposited) until the tenth year (of the reign) of the lord
Śrī-Rājēndra-
Chōḷadēva for the sacred food and other expenses
required by (the image of) Krātārjuna-
dēvar,——which had been set
up by the minister Udayadivākaraṉ Tillaiyāḷiyār,
alias
Rājarāja-Mūvēnda-Vēḷār, a native of Kāñchivāyil,——and
(of the money), which the
Śiṟudaṉattu Paṇimakkaḷ had
deposited for the sacred food and other expenses required
by (the image of)
Mahā-Mēru-Viṭaṅkar,——which had been set up by the lord Śrī-
Rājarājadēva,——and by (the image of) his consort.
2. The members of the assembly of Irumbudal, alias Manukulachūḷāmaṇi-
chaturvēdimaṅgalam, a brahmadēya in Āvūr-kūṟṟam, (a
subdivision) of Nittavi-
ṉōda-vaḷanāḍu, have received after
(the harvest of) the paśāṉ in the tenth year (of the king's
reign) six
hundred kāśu, viz., (1) ninety-four kāśu taken out of the money, which had
been
deposited for the sacred food and other expenses required by (the image of)
Krātārjuna-
dēvar, which had been set up by the minister
Udayadivākaraṉ Tillaiyāḷiyār,
alias
Rājarāja-Mūvēnda-Vēḷār, a native of Kāñchivāyil, and
(2) five hundred and six
kāśu taken out of the money, which the Śiṟudaṉattu
Paṇimakkaḷ had deposited for the
sacred food and other expenses required by (the
image of) Mahā-Mēru-Viṭaṅkar,——which
had been set up by the lord
Śrī-Rājarājadēva,——and by (the image of) his consort.
For (these six
hundred kāśu), they have to measure every year, as long as the moon and the sun
endure,
one hundred and fifty kalam of paddy into the large treasury of the lord (at)
Tañ-
jāvūr with the marakkāl) called (after)
Āḍavallāṉ, which is equal to a rājakēsari,——the rate
of interest being
three kuṟuṇi of paddy per year for each kāśu.
The date of this inscription is the same as that of No. 10. It records endowments to the
two
last of the images, which were mentioned in No. 10, and to the images of Kalyāṇa-
sundarar and his consort, the first of which had been set up by
Trailōkyamahādēvī, a
queen of Rājarājadēva.
1. [In the tenth year (of the reign) of] Kō-Parakēsarivarman, alias the
lord Śrī-
Rājēndra-Chōḷa[dēva], who, etc.,
the members of the assembly of Arumor̥dēva-
chaturvēdimaṅgalam in
Puṟaṅgarambai-nāḍu, (a subdivision) of Arumor̥dēva-
vaḷanāḍu, (have received) from Chaṇḍēśvaradēva,——who is
the first servant of the supreme
lord, who has been pleased to take up gladly his abode in
(the temple called) Śrī-Rājarājēś-
vara (at)
Tañjāvūr,——two hundred and ninety-four kāśu out of the money, which
the
Niyāyam Śiṟudaṉattu Paṇimakkaḷ,—— who were
attached to (the image of) Mahā-
Mēru-Viṭaṅkar, which had been
set up by the lord Śrī-Rājarājadēva, and to (the image
of) his
consort,——had deposited for the expenses required by these (images). And, out of
the
money, which the Niyāya[ṅgaḷi]lār,——who were attached to (the image of)
Kalyāṇasun-
darar, which had been set up by
Trailōkyamahādēvī, the consort of our lord Śrī-
Rājarājadēva, and to (the image of) his consort,——had deposited for the
expenses required
by these (images), the
Kēraḷāntaka-vāśal-tirumeykāppar (have received) one
hundred
and eighteen kāśu; the Aṇukka-vāśal-tirumeykāppar eight
kāśu; the Kēraḷāntaka-
terinda-parivārattār
thirty-five kāśu; the Jananātha-terinda-parivārattār five
kāśu;
the Śiṅgaḷāntaka-terinda-parivārattār one kāśu; and the Parivāra-mey-
kāppargaḷ of Teṉkarai-nāḍu three hundred and thirty-nine
kāśu. Altogether, eight
hundred kāśu) were received after (the harvest
of) the paśāṉ) in the tenth year (of the king's
reign).
2. For these eight hundred kāśu, (they) have to pay every year from (the harvest
of) the
paśāṉ in the tenth year (of the king's reign), as long as the moon
and the sun endure, an
interest of one hundred kāśu into the treasury of the lord of
the Śrī-Rājarājēśvara
(temple),——the rate of interest being one eighth
kāśu per year for each kāśu.
This inscription, which is dated in the same year as No. 10, records endowments to an
image,
the name of which is lost, but can be supplied with certainty from No. 13, and to the
image of
Chaṇḍēśvaradēva, which had been set up by a person, that is also mentioned in
the
large Leyden grant.
1. After (the harvest of) the paśāṉ in the tenth year (of the reign) of
Kō-Parakēsari-
varman, alias the lord
Śrī-Rājēndra-Chōḷadēva, who, etc., the members of the
assembly
of Paḷḷiyil in Neṉmali-nāḍu, (a subdivision) of
Aruḷmor̥dēva-vaḷanāḍu, have
received from Chaṇḍēśvaradēva,——who is
the first servant of the supreme lord, who has
been pleased to take up gladly his abode in
(the temple called) Śrī-Rājarājēśvara
(at)
Tañjāvūr,——one hundred and four kāśu, viz., thirty-one
kāśu out of the money, which the
Paṇḍita-Śōṛa-terinda-villigaḷ, (a subdivision) of the [Niyāyam
P]e[rundaṉat]tu
[Vala]ṅ[gai-vē]ḷaikkāṟa-paḍaigaḷ, who were
attached to the lord [of the Śrī-Rāja-
rājēśvara (temple)],
had deposited for the expenses required by this (image); thirteen kāśu,
which
the Nittaviṉōda-terinda-valaṅgai-vēḷaikkāṟar had deposited for the
above
(requirements) of this (image); and sixty kāśu, which the
Niyāyam Uttama-Śōṛa-terinda-
andaḷagattāḷār,—— who
were attached to (the image of) Chaṇḍēśvaradēva, which had
been set up by
Perundaṉam Īrāyiravaṉ Pa[llavayaṉ], alias
Mummaḍi-Śōṛa-Pōśaṉ,
alias Uttama-Śōṛa-Pallavaraiyaṉ,—— had deposited for the expenses required by this
(image).
2. For these one hundred and four kāśu, (they) have to pay every year from (the
harvest
of) the paśāṉ in the tenth year (of the king's reign), as long as
the moon and the sun endure,
an interest of thirteen kāśu into the treasury of the
lord of the Śrī-Rājarājēśvara
(temple),——the rate of interest being one
eighth kāśu per year for each kāśu.
This inscription, which is dated in the same year as No. 10, records endowments to the
chief
idol of the temple of Rājarājēśvara.
1. After (the harvest of) the paśāṉ in the tenth year (of the reign) of
Kō-Parakēsari-
varman, alias the lord
Śrī-Rājēndra-Chōḷadēva, who, etc., the members of the
assembly
of Perumbalamarudūr, a brahmadēya in
Puṟaṅgarambai-nāḍu, (a subdivision) of
Arumor̥dēva-vaḷanāḍu,
have received from Chaṇḍēśvaradēva,——who is the first
servant of the supreme
lord, who has been pleased to take up gladly his abode in (the temple
called)
Śrī-Rājarājēśvara (at) Tañjāvūr,——eight hundred kāśu,
viz., three hundred and ten
kāśu, which the
Rājaviṉōda-terinda-vala[ṅgai-vē]ḷaikkāṟar, (a subdivision) of
the
Niyāyam Perundaṉattu Valaṅgai-vēḷaikkāṟa-paḍaigaḷ, who were attached to
the
lord of the Śrī-Rājarājēśvara (temple), had deposited for the
expenses required by this
(image); two hundred and twenty-three kāśu, which the
Chaṇḍaparākrama-terinda-
valaṅgai-vēḷaikkāṟar had deposited for the
above (requirements) of this (image); and
two hundred and sixty-seven
kāśu, which the Paṇḍita-Śōṛa-terinda-[villigaḷ] had
deposited [for the
above (requirements)] of this (image).
2. For these eight hundred kāśu, (they) have to pay every year from (the harvest
of) the
paśāṉ in the tenth year (of the king's reign), as long as the moon
and the sun endure, an
interest of one hundred kāśu into the treasury of the lord of
the Śrī-Rājarājēśvara
(temple),——the rate of interest being one eighth
kāśu per year for each kāśu
This inscription is dated in the same year as No. 10 and records an endowment to the
image
of Dakshiṇa-Mēru-Viṭaṅkar, which had been set up by king Rājarājadēva.
1. In the tenth year (of the reign) of Kō-Parakēsarivarman, alias the
lord Śrī-
Rājēndra-Chōḷadēva, who, etc.,
the members of the assembly of Kaḷappāṛ, a brahma-
dēya in
Puṟaṅgarambai-nāḍu, (a subdivision) of Arumor̥dēva-vaḷanāḍu,
have
received from Chaṇḍēśvaradēva,——who is the first servant of the supreme
lord, who has
been pleased to take up gladly his abode in (the temple called)
Śrī-Rājarājēśvara (at)
Tañjāvūr,——one thousand kāśu
out of the money, which the Niyāyam
Śiṟudaṉattu
Vala[ṅgai-vēḷaik]kāṟa-paḍaigaḷilār,——who had been attached by order
of the king to
(the image of) Dakshiṇa-Mēru-Viṭaṅkar, [which had been set
up by] the lord Śrī-
Rājarāja[dēva],——had deposited for the
requirements of this (image).
2. For these one thousand kāśu, [(they) have to pay] every year from (the
harvest of)
the paśāṉ) in the tenth year (of the king's reign), as long as
the moon and the sun endure, an
interest of one hundred and twenty-five kāśu [into the
treasury of] the lord [of the Śrī-
Rājarājēśvara
(temple)],——the rate of interest being one eighth kāśu per year for
each
kāśu.
Like No. 14, this inscription is dated in the same year as No. 10 and records an
endowment
to the image of Dakshiṇa-Mēru-Viṭaṅkar.
1. In the tenth year (of the reign) of Kō-[Parakēsarivarman,
alias] the lord Śrī-
Rājēndra-Chōḷadēva; who,
etc., the members of the assembly of Vaṅganagar,
a
brahmadēya in Puṟaṅgarambai-nāḍu, (a subdivision) of
Arumor̥dēva-vaḷanāḍu,
[have received from Chaṇḍēśvaradēva,——who is
the first servant of] the supreme lord,
who has been pleased to take up gladly his abode in
(the temple called) Śrī-Rājarājēśvara
(at)
Tañjāvūr,——five hundred [kāśu] out of the money, which the Niyāyam
Śiṟudaṉattu
Valaṅgai-vēḷarkkāṟa-paḍaigaḷilār,——who had been attached by order
of the king to
(the image of) Dakshiṇa-Mēru-Viṭaṅkar, which had been set up
by the lord Śrī-Rāja-
rājadēva,——had deposited for the requirements of
this (image).
2. For these five hundred kāśu, (they) have to pay from (the harvest of) the
paśāṉ [in
the tenth year (of the king's reign)] an interest of sixty-two and a
half kāśu into the treasury
of the lord of the Śrī-Rājarājēśvara
(temple),——the rate of interest being one eighth kāśu
per year for each
kāśu.
This inscription is dated in the same year as No. 10 and records an endowment in favour
of
an image, the name of which is lost, but can be supplied with certainty from Nos.
14 and
15.
1. In the tenth year (of the reign) of Kō-Parakēsarivarman, alias the
lord Śrī-
Rājēndra-Chōḷadēva, who, etc.,
the members of the assembly of [K]ōri, a brahmadēya
in
Puṟaṅgarambai-nāḍu, (a subdivision) of Arumor̥dēva-vaḷanāḍu, have
received
from Chaṇḍēśvaradēya,——who is the first servant of the sapreme lord, who
has been
pleased to take up gladly his abode in (the temple called)
Śrī-Rājarājēśvara (at) Tañjā-
vūr,——three hundred
kāśu out of the money, which the Niyāyam Śiṟudaṉattu Valaṅgai-
vēḷaikkāṟa-paḍaigaḷi[lār],——who had been attached by order [of the king to
(the image
of) Dakshiṇa-Mēru-Viṭaṅkar, which had been set up by] the lord
Śrī-Rājarāja-
[dēva],——had deposited [for the requirements of this
(image)].
2. For these three hundred kāśu, (they) have to pay every year from (the harvest
of) the
paśiṉ in the tenth year (of the king's reign), as long as the moon
and the sun endure, an
interest of thirty-seven and a half kāśu into the treasury of
the lord of the Śrī-Rāja-
rājēśvara (temple),——the rate of
interest being one eighth kāśu per year for each kāśu.
This inscription is dated in the same year as No. 10 and records an endowment to the
same
image as Nos. 14 to 16.
1. In the tenth year (of the reign) of Kō-Parakēsarivarman, alias the
lord Śrī-
Rājēndra-Chōḷadēva, who, etc., (the
following) written agreement (kaiyeṛuttu) (was
entered into) by us, the members of
the assembly of Aṟiñjigai-chaturvēdimaṅgalam,
a brahmadēya in
Iḍaiyaḷa-nāḍu, (a subdivision) of Arumor̥dēva-vaḷanāḍu.
2. (We) have received after (the harvest of) the paśāṉ in the tenth year
(of the king's
reign) from Chaṇḍēśvaradēva,——who is the first servant of
the supreme lord, who has been
pleased to take up gladly his abode in (the temple
called) Śrī-Rājarājēśvara,——eight hundred
[kāśu] out of the money,
which the Niyāyam Śiṟudaṉattu Valaṅgai-vēḷaikkāṟa-
paḍaigaḷilār,——who had been attached by order of the king to (the image
of) Dakshiṇa-
Mēru-Viṭaṅkar, which had been set up by the lord
Śrī-Rājarājadēva,——had deposited
for the requirements of this (image). For
(these eight hundred kāśu), (we) have [to pay] every
year, as long as [the moon and]
the sun endure, an interest of one hundred kāśu into the trea-
sury of the
lord,——[the rate of] interest [being one eighth kāśu] per year for each kāśu.
This inscription is dated in the same year as No. 10 and records an endowment to the
same
image as Nos. 14 to 17.
1. In the tenth year (of the reign) of Kō-Parakēsarivarman, alias the
lord Śrī-
Rājēndra-Chōḷadēva, who etc., (the
following) [written agreement (was entered into) by
us the members of the assembly
of] Kundavai-chaturvēdimaṅgalam, a brahmadēya
in Iḍaiyaḷa-nāḍu,
(a subdivision) of Arumor̥dēva-vaḷanāḍu.
2. (We) have received after (the harvest of) the paśāṉ in the tenth year
(of the king's
reign) from Chaṇḍēśvaradēva,——who is the first servant of
the supreme lord, who has been
pleased to take up gladly his abode in (the temple
called) Śrī-Rājarājēśvara,——five hundred
kāśu out of the money,
which the Niyāyam Śiṟudaṉattu Valaṅgai-vēḷaikkāṟa-
paḍaigaḷilār,——who had been attached by order of the king to (the image
of) Dakshiṇa-
Mēru-Viṭaṅkar, which had been set up by the lord
Śrī-Rājarājadēva,——had deposited
for the requirements of this (image). For
(these five hundred kāśu), [(we) have to pay] every
year, as long as the moon
and the sun endure, [an interest of sixty-]two and a half [kāśu
into] the treasury of
the lord,——the rate of interest being one eighth kāśu per year for
each
kāśu.
This inscription is dated in the same year as No. 10 and records an endowment to the
same
image as Nos. 14 to 18.
1. In the tenth year (of the reign) of Kō-Parakēsarivarman, alias the
lord Śrī-
Rājēndra-Śōṛadēva, who etc., (the
following) written agreement (was entered into) by
us, the members of the assembly
of Paṉaiyūr, a brahmadēya in Puṟaṅgarambai-nāḍu,
(a
subdivision) of Arumor̥dēva-vaḷanāḍu.
2. (We) have received from Chaṇḍēśvaradēva,——who is the first servant of
the
supreme lord, who has been pleased to take up gladly his abode in (the temple
called) Śrī-
Rājarājēśvara (at)
Tañjāvūr,——five hundred kāśu out of the money, which the
Niyāyam
Śiṟudaṉattu Valaṅgai-vēḷaikkāṟa-pa[ḍ]ai[gaḷilār],——who had been
attached by order
of the king to (the image of) Dakshiṇa-Mēru-Viṭaṅkar,
which had been set up by the
lord Śrī-Rājarājadēva,——had deposited [for the
requirements of this (image)]. For (these
five hundred kāśu), (we) have to pay
every year from (the harvest of) the paśāṉ in the tenth
year (of the king's
reign), as long as the moon and the sun endure, an interest of sixty-two
and a half
kāśu into the treasury of the lord of the Śrī-Rājarājēśvara
(temple),——the rate
of interest being one eighth kāśu per year for each
kāśu.
This inscription records that, on the 242nd day of the 19th year of his reign, Rājēn-
dra-Chōḷadēva granted a yearly allowance of paddy to a Śaiva priest
of the Rājarājēś-
vara temple. He issued this order from his palace at
Gaṅgaikoṇḍa-Śōṛapuram.
The most important part of the inscription is the end of its historical introduction,
which
adds a number of names of places, which the king had conquered between his 12th
and 19th year,
to those mentioned in two Tirumalai inscriptions of the 12th year.
Among these additional names of localities I can identify none but the last,
viz., Kaḍāram
(line 11), whose king, called
Saṁgrāmavijayōttuṅgavarman, was attacked by sea
and caught (11. 8 f.). This king
must have been a successor of Māravijayōttuṅga-
varman, the son of
Chūḍāmaṇivarman and king of Kaṭāha or Kiḍāram, who
is
mentioned in the large Leyden grant as a vassal of Rājarāja.
Kiḍāram is now the
head-quarters of a tālluqa of the Rāmnād Zamīndārī in the
Madura district. The remain-
ing names of localities, which I am
unable to identify, must probably be looked for in the
same neighbourhood, as the inscription
seems to imply that they were all taken from the king
of Kaḍāram, together with Kaḍāram
itself, which is the last item in the list.
At the beginning of each line of the second tier of this inscription, a few letters are
lost.
Most of these can be supplied with certainty from other inscriptions of
Rājēndra-Chōḷa.
Those letters which are lost at the beginning of lines 9 to 11,
are taken from an undated
inscription of the Kailāsanātha temple at
Uttaramallūr. The Bilvanāthēśvara
temple at
Tiruvallam contains inscriptions of the 21st, 26th and [3]1st years of Rājēn-
dra-Chōḷa. Owing to their imperfect preservation, these were
of very little use for the
restoration of the text. As the historical passage at their
beginning adds nothing new to
that of the subjoined inscription, they serve at least to prove,
that Rājēndra-Chōḷa did
not make any further conquests after the 19th year of his
reign.
Hail ! Prosperity ! On the two-hundred-and-forty-second day of the 19th year (of
the
reign) of Kō-Parakēsarivarman, alias the lord
Śrī-Rājēndra-Śōṛadēva, who,——in
(his) life of high prosperity,
(during which he) rejoiced that, while Fortune, having become
constant, was increasing,
the goddess of the great earth, the goddess of victory in battle, and
the matchless goddess of
fame had become his great queens,——conquered with (his) great and
warlike army
Iḍaituṟai-nāḍu; Vaṉavāśi, whose warriors (were protected by) walls
of
continuous forests; Koḷḷippākkai, whose walls were surrounded by śuḷḷi
(trees); Maṇṇaik-
kaḍakkam of unapproachable strength; the crown of
the king of Īṛam, (who was as
impetuous as) the sea in fighting; the exceedingly beautiful crown of the queen of the king
of that
(country); the crown of Sundara and the pearl-necklace of Indra, which the
king
of the South had previously given up to that (king of Īṛam); the whole
Īṛa-maṇḍalam on
the transparent sea; the crown praised by many and the garland of
the sun, family-
treasures, which the arrow-shooting (king of)
Kēraḷa rightfully wore; many ancient islands,
whose old and great guard was the sea,
which resounds with conches; the crown of pure
gold, worthy of Lakshmī, which
Paraśurāma, having considered the fortifications of
Śāndimattīvu
impregnable, had deposited (there), when, raging with anger, (he) bound the
kings
twenty-one times; the seven and a half lakshas of Iraṭṭa-pāḍi, (which
was) strong by
nature, (through the conquest of which) immeasurable fame arose, (and which he took from)
Jayasiṁha, who, out of fear
(and) full of vengeance, turned his back at Muyaṅgi and hid
himself; the
principal great mountains, (which contained) the nine treasures; Śakkara-
kōṭṭam, whose warriors were brave;
Madura-maṇḍalam, whose forts (bore) banners
(which touched) the
clouds; the fertile Nāmaṇaikkōṇai, which was full of groves;
Pañchappaḷḷi, whose warriors were hot with rage;
Māśuṇi-dēśam, whose paddy-
fields were green; a
large heap of family-treasures, together with many (other) treasures,
(which he
carried away) after having seized Indiradaṉ of the old race of the
moon,
together with (his) family, in a fight which took place in the hall (at)
Ādinagar, (a city)
which was famous for its unceasing abundance;
Oḍḍa-vishayam, which was difficult to
approach, (and which he subdued in)
close fights; the good Kōśalai-nāḍu, where Brāh-
maṇas assembled;
Taṇḍabutti (i.e., Daṇḍa-bhukti), in whose gardens bees abounded,
(and
which he acquired) after having destroyed Dharmapāla (in) a hot
battle; Takkaṇalāḍam
(i.e., Dakshiṇa-Lāṭa), whose fame reached
(all) directions, (and which he occupied) after
having attacked
Raṇaśūra, (whose) strength departed;
Vaṅgāḷa-dēśam, where the
rain did not cease, (and from
which) Gōvindachandra, (whose) fortune diminished, fled;
elephants of rare
strength and treasures of women, (which he seized) after having been pleased
to frighten
on a hot battle-field Mahīpāla, who was deprived (even) of his slippers,
bracelets
and ear-rings; Uttiralādam (i.e., Uttara-Lāṭa)
on the vast sea of pearls; the Gaṅgā,
whose waters sprinkled tīrthas, which
were full of flowers; and (who),——having despatched
many ships in the
midst of the rolling sea and having caught Saṁgrāmavijayōttuṅga-
varman, the king of Kaḍāram, along with (his) vehicles,
(viz.) rutting elephants, (which were
as impetuous as) the sea in
fighting,——(took) the large heap of treasures, which (that
king)
had rightfully accumulated; the (arch called) Vidyādhara-tōraṇa at the
“war-gate” of the
extensive city of the enemy; the “jewel-gate,” adorned with great splendour;
the “gate of
large jewels;” Vijayam, of great fame; Paṉṉai, watered by the
river; the ancient Malai-
yūr (with) a fort situated on a high
hill; Māyiruḍiṅgam, surrounded by the deep sea (as)
a moat;
Ilaṅgāśōgam (i.e., Laṅkāśōka), undaunted (in) fierce battles;
Māppappāḷam,
having abundant high waters as defence; Mēvilimbaṅgam,
having fine walls as defence;
Vaḷaippandūṟu, possessing (both) cultivated
land (?) and jungle; Talaittakkōlam,
praised by great men (versed in) the
sciences; Mādamāliṅgam, firm in great and fierce
battles;
Ilāmuri-dēśam, whose fierce strength was subdued by a vehement
(attack);
Māṉakkavāram, whose flower-gardens (resembled) the girdle
(of the nymph) of the southern
region; and Kaḍāram, of fierce strength, which
was protected by the neighbouring sea;——
having been pleased to make gifts in the college
(kallūri), which surrounds the king's flower-
garden (āram) on the
northern side of the royal hall (tiru-māḷigai) of
Muḍikoṇḍa-Śōṛaṉ
within the palace (kōyil) at
Gaṅgaikoṇḍa-Śōṛapuram, the lord Śrī-Rājēndra-Śōṛa-
dēva vouchsafed to order, that two thousand kalam of paddy, fully measured
by the
marakkāl (preserved) in the temple of this god (and) called
(after) Āḍavallāṉ, should be
supplied every year, as long as the moon and
the sun endure, to the treasury in the city,
to be enjoyed (bhōga) by the priests
(āchārya) of the temple of the lord Śrī-Rājarāja-
Īśvara,
(viz.) by our lord, the [Śai]vāchārya Śarvaśiva-paṇḍita, and by those who shall
deserve it among the pupils (śishya) of this lord
and the pupils of his pupils (praśishya), who
are natives of Āryadēśa,
Madhyadēśa or Gauḍadēśa. (The above order) was written
by the royal
minister (who writes the king's) orders, Śembiyaṉ
Viṛupparaiyaṉ, (and)
engraved on stone, as heard from the mouth of the king. Let
the Śaiva-āchāryas of this
(spiritual) line (vaṁśa) protect this
charity (dharma) !
This inscription is dated ‘on the seventh day of the year which was opposite to the
fifth
year’ of Tribhuvanachakravartin Kōṉēriṉmai-koṇḍāṉ. As I have shown in
a paper
on the Tirunelli deed of Bhāskara Ravivarman, which will shortly appear in the
Indian Antiquary, the word ‘opposite’ (edir) is used in Tamil dates
in the sense of ‘after.’
Accordingly, this inscription is dated in the year which followed
after the fifth year, i.e., in
the sixth year of the king's reign. The name of the king
has remained a puzzle and has
been misread in various ways, until my assistant discovered an
archaic inscription at
Kuttālam near Māyavaram, in which it is spelt
ing,——if compared with the usual forms,
koṇṭāṉa
From the
assimilated form
we may further conclude that
into
signifies negation.
Kō-nēr-il-mai-koṇḍāṉ may thus be translated by ‘he who has assumed
the title “the
unequalled among kings”’ and is synonymous with Kōgōṉmai-koṇḍāṉ, ‘he
who has
assumed the title “king of kings,”’ a surname of the Chēra king
Bhāskara
Ravivarman, to whose reign the Cochin deed of the Jews
belongs. Kōnēril or Kōṉēril
appears to have been corrupted subsequently
into Kōṉēri. For, we find the surname
Kōṉēri-mēl-koṇḍāṉ or
Kōṉēri-mēṉ-koṇḍa applied to Vīra-Chōḷa and to Kulōt-
tuṅga-Chōḷadēva; and on a coin, copies of
which are not rarely met with at Tanjore
and Madura, the legend is
The title Kōnēriṉmai-koṇḍāṉ is applied to the Chōḷa king
Rājarājadēva in the
large Leyden grant (line 112); to
Kulōttuṅga-Chōḷadēva in an inscription at Karuvūr;
and to Sundara-Pāṇḍya in an inscription of the Madura
temple, in the cave-inscription
at Tirupparaṅkuṉṟam, in the smaller Tiruppūvaṇam grant, and in inscriptions
at
Pērūr. The same surname was borne by Vīra-Pāṇḍya
and by Kulaśēkharadēva.
The king to whose reign the present
inscription belongs, must be different from, and con-
siderably later than,
Rājarājadēva, whose inscriptions are written in archaic charac-
ters,
while those of the subjoined inscription are not very far removed from the modern
Tamil ones.
There is no such objection to identifying the Kōṉēriṉmai-koṇḍāṉ of
the
subjoined inscription with one of the three Pāṇḍya kings, who had that surname.
But it
is impossible to make any final identification, as the inscription does not contain
any
historical particulars about the king to whose reign it belongs.
The inscription records an order of the king, by which certain lands, that had
been
wrongfully sold during the third and fourth years of his reign, were restored to the
temple
of Rājarāja-Īśvara at Tañjāvūr.
1. Hail ! Prosperity ! (The following are) the contents of an order (tirumugam)
which
(the king) vouchsafed to issue.
2. Tribhuvanachakravartin Kōṉēriṉmai-koṇḍāṉ (addresses the following
order)
to the Pañchāchārya (who wears) a silk garment (in honour of) the
feet of the lord of the
temple of Rājarāja-Īśvara at Tañjāvūr, (a
city) in Pāṇḍikulāśaṉ[i]-vaḷanāḍu, to
the
Dēvar-kaṉmi, to those who perform (the duties of)
overseers (kaṇkāṇi) of the Śrī-Māhēśvaras,
and to the person who carries
on the management of the temple (śrīkārya):——
3. “We have ordered that the tax-free temple-land (dēvadāna) of this temple,
which
was sold in the third and fourth (years of our reign),——(viz.) eighty-three
vēli of land in (the
village of) Śrī-Parāntaka-chaturvēdimaṅgalam
in this nāḍu; five (vēli), three quar-
ters and one
hundred-and-sixtieth of land in Vīra-Rājēndraṉ-Neṟkuppai; eleven
(vēli)
and three quarters of land in Kulōttuṅga-Śōṛaṉ-Neṟkuppai; eleven
(vēli), one half
and three twentieths of land (in)
Kulōttuṅga-Śōṛaṉ-Pariśai; six twentieths, one
eightieth and one
hundred-and-sixtieth (of a vēli) of land in Nēriyaṉ-[I]rai[yūr]; and
seven
(vēli) and one quarter of land (in) the flower-garden (nandavaṉam)
(called after) Gaṅgai-
koṇḍa-Śōṛaṉ, which forms part of
Karundiṭṭaikuḍi,—— shall remain tax-free temple-
land,
as of old, from the year which follows after the fifth (year of our reign). And we
have
ordered those (officers) who divide (the land) for (levying) taxes
(vari), to enter (this land) as
such in the account (book). This land
shall be taken possession of by this temple as tax-free
temple-land from the year which follows
after the fifth (year of our reign).”
4. Written by the royal minister (who writes the king's) orders,
Rājēndrasiṁha-
Mūvēnda-Vēḷāṉ; (this is his) signature. The
signature of Virāṭarāyaṉ. The signature
of [Chi]trārāyaṉ. The
signature of Vay[ir]ādarāyaṉ. The signature of [Pal]-
lavarāyaṉ. The signature of Pritiyaṅgaraiyaṉ.
5. (The above are) the contents of an order which (the king) vouchsafed to issue
on the
seventh day of the year which followed after the fifth year (of his reign).
This inscription is dated on the 64th day of the 35th year of the reign of Tribhu-
vanachakravartin Kōnēriṉmai-koṇḍāṉ and records the grant of the village
of
Suṅgandavirtta-Śōṛaṉallūr, which formed part of the town of
Karundiṭṭaikuḍi,
and which was situated on both banks of the
Vīra-Śōṛa-Vaḍavāṟu and on the north-
western
extremity of the city of Tañjāvūr. The village was divided into 108 shares,
of
which 106 were to be enjoyed by the Brāhmaṇas of the village of
Sāmantanārāyaṇa-
chaturvēdimaṅgalam near Tañjāvūr, and 2
by the temple of Sāmantanārāyaṇa-
Viṇṇagar-Emberumāṉ in this
village. Both this village and this temple had been called
after his own name, and the granted
village had been purchased from its former owners, by a
person, who is designated in the text
as the Toṇḍaimāṉār, but whose proper name must
accordingly have been
Sāmantanārāyaṇa. He was apparently a feudatory or high officer
of the king, who
made the grant at his instance and on his behalf. At the present time the
title of
Toṇḍaimāṉ is borne by the chiefs of the state of Pudukkōṭṭai in the
Trichinopoly
district. Their ancestor is reported to have ousted one Pallavarāyaṉ
Toṇḍaimāṉ about
1680 A.D. This chief was probably a descendant of
Sāmantanārāyaṇa Toṇḍaimāṉ
and of Karuṇākara Toṇḍaimāṉ, who,
according to the Tamil poem Kaliṅgattu-Paraṇi,
was king of the
Pallavas, resided at Vaṇḍai and was the prime minister of the
Chōḷa king
Kulōttuṅga. The title Toṇḍaimāṉ means the king of
Toṇḍai or Toṇḍaimaṇḍalam,
the Tamil name of the
Pallava country, the ancient capital of which was Kāñchīpuram.
The
numerous Chōḷa inscriptions found at this town prove that the Pallava kingdom must
have
fallen a prey to the Chōḷas. From the Kaliṅgattu-Paraṇi it further appears,
that the
former rulers of Toṇḍaimaṇḍalam were allowed to retain possession of their
dominions as
feudatories. In the subjoined inscription they appear in the same position during
the time of
Kōnēriṉmai-koṇḍāṉ.
The chief difficulty in this inscription are the numerous fiscal terms mentioned
in
connection with the grant. A good many of them had to be left untranslated, while the
translation of others is only tentative.
Hail ! Prosperity ! (The following is an order of) Tribhuvanachakravartin Kōnē-
riṉmai-koṇḍāṉ.
“From the rainy season (kār) in the thirty-fifth (year of our reign), (the village
of)
Śuṅgandavirtta-Śōṛaṉallūr,——which forms part of the town
(nagara) of Karundiṭ-
ṭaikuḍi in Tañjāvūr-paṟṟu,
(a subdivision) of Tañjāvūr-kūṟṟam in
Pāṇḍikulapati-
vaḷanāḍu, and which the
Toṇḍaimāṉār had purchased from Teṉṉagaṅgadēvaṉ,
Śiṉattaraiyaṉ
and other partners (uḷḷiṭṭār),——was given for (providing) one hundred
and
eight shares (paṅgu), viz., one hundred and six shares for one hundred and six
Chaturvēdi-
Bhaṭṭas, who had studied the Vēdas and
Śāstras and were able to interpret (them), (and who
lived) at
Sāmantanārāyaṇa-chaturvēdimaṅgalam,——a village (agaram) in (the
neighbour-
hood of) Tañjāvūr, (a city) in
Tañjāvūr-kūṟṟam, (a subdivision) of Pāṇḍikulapati-
vaḷanāḍu,——which the Toṇḍaimāṉār had bestowed (on them and
called) after his own
name; and two shares for (the image of)
Sāmantanārāyaṇa-Viṇṇagar-Emberumāṉ,
which he had set up in
this village (and called) after (his own) name. The eastern boundary
of (this
village) is to the west of the boundary of Kulōttuṅga-Śōṛaṉallūr, which
forms
part of Karundiṭṭaikuḍi, and of the boundary of the sacred flower-garden
(called after)
Geṅgaikoṇḍa-Śōṛaṉ, which forms part of
Karundiṭṭaikuḍi; (that part of) the eastern
boundary, which is to the south
of the Vīra-Śōṛa-Vaḍavāṟu (river), is to the west of the
boundary of
Nandavaṉappaṟṟu, (a quarter of) Tañjāvūr. (That
part of) the southern
boundary, which is to the east of the wall (madiḷ) of
Mummaḍi-Śōṛaṉ, is to the north of
the boundary of Nandavaṉappaṟṟu;
(that part of the southern boundary, which is) to the
west of the
(same) wall, is to the north of the boundary of Palataḷippaṟṟu, (a quarter of)
Tañjāvūr. The western boundary is to the east
of the high-road (peru-var̥) of Koḍi-
vaṉam-uḍaiyāḷ; (that
part of the western boundary, which is on) the northern bank of
the
Vīra-Śōṛa-Vaḍavāṟu, is (at the same time) to the east of this
river. The northern boun-
dary is to the south of the boundary of
Kāḍavaṉ-mahādēvī, alias Virudarājabhayaṁ-
kara-chaturvēdimaṅgalam. Altogether, (the land)
included within these four boun-
daries,——excluding the cultivated land
(viḷai-nilam) and the dry land (puṉśey) (of) Ava-
.
.kamallakuḷam, alias Jagadēkavīra-Suvarṇamaṅgalam, the cultivated land
and the
dry land of Palataḷippaṟṟu, and the cultivated land and the dry land of
Nandavaṉap-
paṟṟu,——(is divided into) fifty blocks
(karai). Of (these), the wet land
(naṉśe[y]-nilam),——
excluding ancient gifts to temples (dēvadāna), (and)
including the portion on the bank of
the river (paḍugai-iṟai) and the portion
consisting of the causeways between fields (tala-
varamb-iṟai),——(contains),
according to the book (pottagam), sixty vēli; the land on
which
the (village) servants subsist, (contains) one (vēli), three
quarters and three twentieths; the
dry land (puṉśey-nilam) (contains) fourteen
vēli; the land (which is occupied by) the village-
site
(agara-nattam), the place used for sacrificing to the gods (dēva-yajana-bhūmi), and
the
place used as pasture for the cows (gō-prachāra-bhūmi),
(contains) six vēli; the land which
includes the houses of the cultivators
(Veḷḷāṉ), the ponds, channels, hills, jungles and mounds,
(contains) twelve
(vēli), one quarter and one eighth. Altogether, the land which includes
the wet land
and dry land, the site of the village, the places used for sacrificing to the gods
and as
pasture for the cows, and the houses of the cultivators, the ponds, channels, hills,
jungles
and mounds, (contains), according to the book, ninety-four (vēli), one
quarter
and one fortieth. Deducting from this nine blocks in possession (kāṇi) of
Teṉṉagaṅga-
dēvaṉ, which contain sixteen (vēli) of land, three
quarters, four twentieths, one eightieth
and one hundred-and-sixtieth, (there remain)
forty-one blocks, containing seventy-seven
(vēli) of land, six twentieths and one
hundred-and-sixtieth. These seventy-seven, six
two tieths and one
hundred-and-sixtieth (vēli) of land, which may be more or less, we
gave,——including the trees overground and the wells underground in this land, and
all
other benefits (prāpti) of whatever kind, having first excluded
the former owners and
the hereditary proprietors, and having purchased (it) as tax-free
property (kāṇi) for the
one hundred and six Bhaṭṭas) of this village and for
the two shares (of the image) of Sāmanta-
nārāyaṇa-Viṇṇagar-Emberumāṉ,——from the rainy season in the thirty-fifth
(year of our
reign), as a meritorious gift (dharmadāna), with libations of
water, with the right to bestow,
mortgage or sell (it), as a tax-free grant of land, to
last as long as the moon and the sun.
(This grant) includes all kinds (varga) of
taxes (kaḍamai) and rights (kuḍimai), viz., (the right)
to cultivate
kār, maṟuvu, single flowers (? oru-pū),
flowers for the market (kaḍai-pū), lime-
trees, dry crops, red
water-lilies, areca-palms, betel-vines, saffron, ginger, plantains, sugar-
cane and
all other crops (payir); all kinds of revenue (āya), including the tax in
money
(kāśu-kaḍamai), oḍukkum-paḍi, uṟai-nār̥, (the share of)
the village-watchman (? pāḍi-kāval)
(who is placed) over the Veṭṭis, (the share of) the Karaṇam who measures (the paddy ?),
the
unripe (fruit ?) in Kārttigai, the tax on looms (taṟi-iṟai), the
tax on oil-mills (śekk-iṟai),
the tax on trade (śeṭṭ-iṟai), taṭṭoli, the
tax on goldsmiths (taṭṭār-pāṭṭam), (the dues on) animals
and tanks, the tax on water-courses (oṛukku-nīr-pāṭṭam), tolls (var̥-āyam),
inavari, the tax
on weights (iḍai-vari), (the fine for) rotten
drugs (aṛugal-śarakku), the tax on bāzārs (aṅgāḍi-
pāṭṭam),
(and) the salt-tax (upp-āyam);••••• the elephant-stalls (and)
the
horse-stables. Thus, in accordance with this order (ōlai), it shall be engraved on
stone
and copper. On the sixty-fourth day of the thirty-fifth year (of our reign).”
This is the signature of Gāṅgayaṉ, a native of Tuñjalūr in
Miṛalai-kūṟṟam. This
is the signature of Pallavarāyaṉ, a native of
Tuñjalūr in Miṛalai-kūṟṟam.
This inscription contains an order of king Tirumalaidēva, by which a number
of
villages were exempted from taxes. This was probably done, because they had been
granted
to the Tañjāvūr temple. The date of the inscription is Śaka 1377
(expired), the cyclic year
Yuvan, i.e., A.D. 1455. Consequently, the king to whose reign
it belongs, must be distinct
from the Karṇāṭa king Tirumalaidēva, whose
four inscriptions near Vēlūr are dated in
Śaka 1488 (expired). It
is not impossible that Tirumalaidēva is identical with Timma, the
founder of the
second dynasty of Vijayanagara, for whose grandson Narasa, Nr̥siṁha
or
Narasiṁha we have the dates Śaka 1404 and 1418. In favour of this
identification it can be
adduced, that in the subjoined inscription, Tirumalaidēva
receives the same birudas which
were borne by Narasiṁhadēva according to an
inscription at Viriñchipuram, and
that some of the
fiscal terms, which occur in the text of the royal order, are of Kanarese
extraction.
Both the spelling and the execution of this inscription are not very careful.
Lines 2
to 6 are damaged by a crack, which has caused the loss of a few letters. The language
is
Tamil, with the exception of line 1, which consists of a Sanskrit ślōka.
1. “Of a gift and protection, protection is more meritorious than a gift; by a gift
(one)
obtains (only) heaven, by protection the eternal abode.”
2. Let there be prosperity ! Fortune ! [On the 17th day] of the month of Śittirai
in
the Yuvan year, which was current after the Bhāva year (and) after the
Śaka year one
thousand three hundred and seventy-seven, the illustrious
Mahāmaṇḍalēśvara Mēdinīśvara
Gaṇḍa Kaṭṭāri Sāḷuva-sāḷuva
Tirumalaidēva-mahārāja (addressed the following) order
(nirubam) to
Vāriyaṉ, the Kāraṇattāṉ in the village (agaram) of
Tañjāvūr,•••
•••, Ta[ñ]jamāmaṇigaṇḍaṅguṟai, Nāgaḷāpuram, Paramāṟaṉēri,
Vēlaṅguḍi,
(which was) the chief village (of a division) of fifty
(villages), Ammaia[ppapu]ram,
Teṉaḷūr,
Karuppūr, Maruvūr, Rājēndra-Śōṛa-nallūr, Śuṅgandavi[r]tta-
Śōṛa-nallūr, alias Tirumalairājapuram, and
Samudra••• puram:——
3. “Having remitted to your villages••••• the prime minister's
quit-rent
(pradhāni-jōḍi), the Karaṇam's quit-rent
(karaṇikka-jōḍi), the village-watchman's quit-
rent,
(the dues on) animals, trees and tanks, and all other dues (?
upādhi) of whatever kind,
(we order that these villages) to the extent up to which
they were granted, shall remain tax-
free (sarvamānya) and undisturbed, as
long as the moon and the sun endure.”
4. Mantramūrti caused (the above) to be engraved, as ordered by the king.
This inscription is dated in the 29th year of the reign of Kō-Rājakēsarivarman,
alias
Rājarājadēva, and opens with the same historical passage as Nos. 1 to
3. It records two
deposits of money, which were made by an officer of king
Rājarājadēva in favour of the
chief idol of the Rājarājēśvara temple,
and of the image of Dakshiṇa-Mēru-Viṭaṅkar.
The first deposit was lent to the
inhabitants of a bāzār at Tañjāvūr, who had in exchange
to supply cardamom
seeds and champaka buds, and the second deposit to certain villagers,
who had to supply
khaskhas roots. These three kinds of drugs were used for scenting the
bathing-water of
the two gods.
1. Hail ! Prosperity ! In the twenty-ninth year (of the reign) of
Śrī-Kō-Rājakēsari-
varman, alias
Śrī-Rājarājadēva, who,——while (his) heart rejoiced, that, like the
goddess
of fortune, the goddess of the great earth had become his wife,——in his life of
growing
strength, during which, having been pleased to cut the vessel (in) the hall
(at) Kāndaḷūr,
he conquered by his army, which was victorious in great
battles, Vēṅgai-nāḍu, Gaṅga-
pāḍi, Taḍiya-pāḍi, Nuḷamba-pāḍi,
Kuḍamalai-nāḍu, Kollam, Kaliṅgam, Īṛa-
maṇḍalam, (the conquest of
which) made (him) famous (in) the eight directions, and the
seven and a half
lakshas of Raṭṭa-pāḍi,——deprived the Śer̥yas of their splendour,
while
(he) was resplendent (to such a degree) that (he) was worthy to be
worshipped everywhere;——
there was engraved on stone (1) the money, which [Kā]ḍaṉ
Kaṇavadi (i.e., Gaṇapati),
a native of Muruganallūr in
Puliyūr-nāḍu, (a subdivision) of Arumor̥dēva-vaḷa-
nāḍu, (and) a servant (paṇimagaṉ) of the minor treasure
(śiṟudaṉam) of the lord Śrī-
Rājarājadēva,
had deposited until the twenty-ninth year (of the king's reign), to be put out
to
interest for (defraying) the expense required for big champaka buds
(peruñ-śeṇpaga-moṭṭu),
cardamom seeds (ēlavariśi) and khaskhas
(roots), to be thrown into the bathing-water and
on the surface of the
fresh water of the lord of the Śrī-Rājarājēśvara (temple), and
for
khaskhas (roots), to be thrown into the bathing-water and on the surface of the
fresh
water (of the image) of Dakshiṇa-Mēru-Viṭaṅkar, and (2) the village
and the market,
which had received this money from Chaṇḍēśvaradēva,——who is the
first servant of the
supreme lord, who has been pleased to take up gladly his abode in (the
temple of) the lord
Śrī-Rājarājēśvara,——in order to defray the expense, for
which he had made the deposits,
by using the interest.
2. Five kuṟuṇi and five nār̥ of cardamom seeds (are required) per year,
viz., (one) āṛākku
of cardamom seeds per day, to be thrown into the bathing-water and
on the surface of the fresh
water of the lord of the Śrī-Rājarājēśvara
(temple) at the three times (of the day); (one) nār̥
and (one) uri of
cardamom seeds at the twelve saṁkramas, viz., (one) āṛākku of cardamom
seeds,
to be thrown into the bathing-water and on the surface of the fresh water at each
saṁ-
krama; and (one) nār̥ and (one) uri of cardamom seeds
on the twelve sacred days of Tiru-
Śadaiyam, viz., (one)
āṛākku of cardamom seeds, to be thrown into the bathing-water and on
the surface of the
fresh water on each of the sacred days of Tiru-Śadaiyam, ——altogether, (one)
tūṇi and (one) padakku of cardamom seeds per year,
(measured) by the marakkāl called (after)
Āḍavallāṉ, which
is equal to a rajakēsari. At the rate of (one) kuṟuṇi and four nār̥
for
each kāśu, this comes to four kāśu. Five kuṟuṇi and five
nār̥ of big champaka buds (are
required) per year, viz., (one)
āṛākku of big champaka buds per day, to be thrown into the
bathing-water and on
the surface of the fresh water of the lord of the
Śrī-Rājarājēśvara
(temple) at the three times (of the day); (one)
nār̥ and (one) uri of big champaka buds at the
twelve saṁkramas, viz.,
(one) āṛākku of big champaka buds, to be thrown into the bathing-
water and on the surface of the fresh water at each saṁkrama; and (one)
nār̥ and (one) uri
of big champaka buds on the twelve sacred days of
Tiru-Śadaiyam, viz., (one) āṛākku of big
champaka buds, to be thrown into the
bathing-water and on the surface of the fresh water on
each of the sacred days of
Tiru-Śadaiyam, ——altogether, (one) tūṇi and (one) padakku of
big
champaka buds, (measured) by the marakkāl called (after)
Āḍavallāṉ, which is equal to a
rājakēsari. At the rate of (one)
padakku for each kāśu, this comes to three kāśu. Altogether,
an interest
of seven kāśu (is required) per year. In order to realize
(these), fifty-six kāśu
were deposited (under the condition) that, from
the interest (which amounts to) one eighth
kāśu per year for each
kāśu, cardamom seeds and big champaka buds should be supplied every
year, as
long as the moon and the sun endure. The great citizens of the great market (pēr-
aṅgāḍi) (called after) Tribhuvanamahādēvī within the limits of Tañjāvūr, (a city) in
Tañjāvūr-kūṟṟam, have
received these fifty-six kāśu, in order to defray every year from
the twenty-ninth
year (of the reign) of the lord Śrī-Rājarājadēva, as long as the moon
and
the sun endure, the expense (for) cardamom seeds and big champaka buds, for
which he had
made the deposit, from the interest (which amounts to) seven
kāśu.
3. Two thousand one hundred and sixty palam of khaskhas (roots) are required per
year,
viz., six palam of khaskhas (roots) per day, to be thrown into the
bathing-water and on the
surface of the fresh water of the lord of the
Śrī-Rājarājēśvara (temple) at the three times (of
the day). Ninety
palam of khaskhas (roots) are required per year, viz., (one) kaiśu of khaskhas
(roots) per day, to be thrown into the bathing-water and on
the surface of the fresh water (of
the image) of Dakshiṇa-Mēru-Viṭaṅkar.
Eighteen palam of khaskhas (roots are required)
at the twelve saṁkramas,
viz., one palam and a half of khaskhas (roots) at each saṁkrama, to
be
thrown into the bathing-water and on the surface of the fresh water of the lord of the
Śrī-Rāja-
rājēśvara (temple) and (of the image) of
Dakshiṇa-Mēru-Viṭaṅkar on the day of the
saṁkrānti. Altogether, two
thousand two hundred and sixty-eight palaṁ of khaskhas (roots are
required) per
year. At the rate of six hundred and five palam of khaskhas roots for each
kāśu,
three and three quarters of a kāśu will pay for two thousand two
hundred and sixty-eight
palam and three kaiśu of khaskhas (roots). At an
interest of one eighth akkam per month for
each kāśu, thirty kāśu
yield forty-five akkam per year. As twelve akkam are equal to one
kāśu,
this comes to an interest of three and three quarters of a kāśu. In order to
realize
(these), thirty kāśu) were deposited. The members of the assembly of
[Irā]ma[ṉūr], a
brahmadēya in Mi[ṟ]ai-kūṟṟam, (a
subdivision) of Vaḍakarai-Rājēndrasiṁha-vaḷa-
nāḍu, have
received these thirty kāśu, in order to defray every year from the twenty-ninth
year
(of the reign) of the lord Śrī-Rājarājadēva, as long as the moon and the sun
endure,
the expense (for) khaskhas (roots), for which he had made the deposit, from the
interest
(which amounts to) three and three quarters of a kāśu.
This inscription is engraved underneath No. 24 and is dated in the same year. It
records
that a musician of the Rājarājēśvara temple deposited a capital, the interest
of
which was to be paid to the musicians who beat the drum at the festivals of the two
gods
Rājarājēśvara and Āḍavallār.
1. Hail ! There was engraved on stone (1) the money, which had been deposited until
the
twenty-ninth year (of the reign) of the lord Śrī-Rājarājadēva, to be
put out to interest
for the benefit of the god, by Rājakēsa[ri-Kō]daṇḍarāma,
alias Jayaṅkoṇḍa-Ś[ōṛa-
kaḍi]gai-mārāyaṉ, a musician from Nāṭṭārmaṅgalam in Maṇṇi-nāḍu, (a subdivi-
sion) of Rājēndrasiṁha-vaḷanāḍu, who proclaimed the sacred commands
of the lord of
the Śrī-Rājarājēśvara (temple), and (2) the village, which
had received this money on
interest.
2. Forty kāśu were deposited (under the condition) that, as long as the moon and
the
sun endure, an interest of one eighth kāśu per year should be paid for each
kāśu, so as to
realize five kāśu. Of these, two and a half
kāśu,——at the rate of half a kāśu each,——shall be
paid to the five musicians,
who beat the sacred drum (tiruppaṟai) on the day, on which the
sacred banner
(tirukkoḍi) is hoisted for the annual great festival (tiruviṛā) of the lord of
the
Śrī-Rājarājēśvara (temple); and two and a half kāśu,——at the
rate of half a kāśu each,——to
the five musicians, who beat the sacred drum on the day,
on which it has to be beaten (in order
to announce):——“(The image of)
Āḍavallār will be carried in procession on three days,
including to-day.” If
persons, who have not previously performed this beating of the
sacred drum, cannot be obtained,
and one and the same person performs the beating twice,
one kāśu shall be paid to
each.
3. The members of the assembly of Śrī-Vīranār[āyaṇa-cha]turvēdimaṅgalam,
a
free village in Rājēndrasiṁha-vaḷanāḍu, have to deposit every year, as long as
the
moon and the sun endure, five kāśu into the treasury of the lord for the
above-mentioned
forty kāśu), which they have received in the twenty-ninth year (of
the reign) of Śrī-Rāja-
rājadēva,——the rate of interest being one
eighth kāśu per year for each kāśu.
The date and the historical introduction of this inscription are identical with those of
No.
24. It records two deposits of money, which were made by a manager of the Rājarā-
jēśvara temple and lent out to the inhabitants of a certain village. The
interest of the
first deposit was to be paid in paddy and to be used for procuring various
articles of consump-
tion on thirteen yearly procession days. Paragraph 2 contains a
list of these articles,
which is as detailed as, and still more extensive than, the one given
in the inscription No. 6,
paragraphs 14 and 19. The interest of the second deposit was to be
paid in money and to
be used for purchasing camphor, which had to be burnt before the images of
Rājarājēś-
vara and Dakshiṇa-Mēru-Viṭaṅkar.
1. Hail ! Prosperity ! In the twenty-ninth year (of the reign) of
Kō-Rājakēsarivar-
man, alias Śrī-Rājarājadēva,
who,——while (his) heart rejoiced, that, like the goddess
of fortune, the goddess of the
great earth had become his wife,——in his life of growing
strength, during which, having been
pleased to cut the vessel (in) the hall (at) Kāndaḷūr,
he conquered
by his army, which was victorious in great battles, Vēṅgai-nāḍu, Gaṅga-
pāḍi, Taḍiya-pāḍi, Nuḷamba-pāḍi, Kuḍamalai-nāḍu, Kollam, Kaliṅgam,
Īṛa-
maṇḍalam, (the conquest of which) made (him) famous
(in) the eight directions, and the
seven and a half lakshas of
Raṭṭa-pāḍi,——deprived the Śer̥yas of their splendour, while
(he) was resplendent (to such a degree) that (he) was worthy
to be worshipped everywhere;——
there was engraved on stone (1) the money, which
Ādittaṉ (i.e., Āditya) Sūryaṉ, alias
Teṉṉavaṉ
Mūvēnda-Vēḷāṉ, a headman (kiṛavaṉ) (of) Poygai-nāḍu, who carried on
the
management of the temple (śrīkārya) of the lord Śrī-Rājarājēśvara,
had deposited until
the twenty-ninth year (of the king's reign), (to be put out) to
interest (for purchasing) camphor
(karpūra), to be burnt instead of the wick
(tiri) in the lamp (dīpa), which is offered along
with the incense
(dhūpa) to the lord of the Śrī-Rājarājēśvara (temple) and to (the
image
of) Dakshiṇa-Mēru-Viṭaṅkar; (2) the money, which (he) had
deposited, to be put out
to interest for (providing) the offerings (tiruvamidu)
and other requirements of the image
(tiru-mēṉi) which is carried in procession
(at) the monthly festival, and of (its) consort; and
(3) the village, which had
received this money on interest.
2. (One) padakku by the Āḍavalāṉ (measure) of old
rice for boiling (pōṉaga-paṛa-
ariśi) (is required) for the offerings to
the god who is carried in procession (at) the festival,
and (one) kuṟuṇi of old
rice for boiling (is required) by his consort, after (both) images have
entered
(the sacred hall) at the procession on (each of) thirteen festival
days, viz., (at) the
twelve festivals of Tiru-Śadaiyam, which
are celebrated in the temple of the lord Śrī-
Rājarājēśvara, and
(at) the festival, which is celebrated on the single day of (the nak-
shatra) Kārttigai in (the month of) Kārttigai; and
(one) uṛakku and (one) āṛākku of old rice
(are required) for
appakkāy curry,——altogether, three kuṟuṇi, (one) uṛakku and
(one) āṛākku of
old rice for boiling, or,——as five (measures of paddy) yield
two (measures of rice),——seven
kuṟuṇi, four nār̥, three uṛakku,
(one) āṛakku, and two śeviḍu and a half of old
paddy for
boiling, or,——having added an increment (vāśi),——two tūṇi, four
nār̥, (one) uri and (one)
āṛākku of mixed paddy
(pūri-nellu). Five nār̥, (one) uri and (one) āṛākku of paddy
(are
required) for (one) nār̥, three uṛakku and (one) āṛākku
of pulse (paruppu), viz., (one) nār̥ and
(one) uri of pulse (to be
offered) with the boiled rice, and (one) uṛakku) and (one) āṛākku
of
pulse for appakkāy curry. Five nār̥ and (one) uri of paddy (are
required) for (one) āṛākku,
one śeviḍu, and three quarters of a
śeviḍu of pepper (miḷagu), viz., one śeviḍu and a half of
pepper for
fruit curry (kāykkaṟi), three quarters of a śeviḍu of pepper for appakkāy
curry,
three quarters of a śeviḍu) of pepper for tamarind curry (puḷiṅgaṟi),
three quarters of a śeviḍu
of pepper for curry cooked with tamarinds, and three
śeviḍu of pepper for pepper powder
(miḷagu-poḍi). Two nār̥, (one)
uṛakku, (one) āṛākku and one śeviḍu of paddy (are required)
for
(one) āṛākku and one śeviḍu of mustard (kaḍugu), viz., three
śeviḍu of mustard for fruit
curry, one śeviḍu and a half of mustard for
appakkāy curry, and one śeviḍu and a half of
mustard for tamarind curry.
(One) nār̥ of paddy (is required) for three quarters, three
twentieths and
three eightieths of a śeviḍu) of cumin (jīraka), viz., three twentieths
and
three eightieths of a śeviḍu of cumin for appakkāy curry, three twentieths
and three
eightieths of a śeviḍu of cumin for curry cooked with tamarinds, seven
twentieths and one
fortieth of a śeviḍu of cumin for pepper powder, and three
twentieths and three eightieths of
a seviḍu of cumin for tamarind curry. Two nār̥,
(one) uri, (one) āṛākku and four śeviḍu of
paddy (are
required) for three palam and (one) kaśu and a half of sugar
(śaṟkarai), viz., (one)
kaśu and a half of sugar for appakkāy curry, two
palam and (one) kaśu of sugar for tamarind
curry, and three kaśu of
sugar for the offerings. (One) kuṟuṇi and seven nār̥ of paddy
(are
required) for (one) uṛakku, (one) āṛākku, three śeviḍu, and
three quarters of a śeviḍu of ghee
(ney), viz., three quarters of a
śeviḍu of ghee for appakkāy curry, three śeviḍu of ghee for
fried
curry (porikkaṟi), and (one) uṛakku and (one) āṛākku of ghee for the
offerings. (One)
nār̥ of paddy (is required) for eight palam of
tamarinds, viz., one palam and a half of tama-
rinds for curry cooked
with tamarinds, three kaśu of tamarinds for tamarind curry, and five
palam and
three kaśu of tamarinds for the sacred bath. (One) kuṟuṇi and one nār̥ of
paddy
(are required) for three nār̥) of curds (tayir), viz., (one)
nār̥ and (one) uri of curds for tamarind
curry, and (one) nār̥ and
(one) uri of curds for the offerings. (One) uṛakku of paddy (is
required)
for three śeviḍu of gram (koḷḷu) for tamarind curry. Five nār̥ of paddy
(are
required) for eighteen plantains (vāṛaippaṛam), viz., three plantains for
tamarind curry, and
fifteen plantains for the offerings. Six nār̥) of paddy (are
required) for curry. (One) uṛakku
and (one) āṛākku of paddy (are
required) for (one) uṛakku and (one) āṛākku of salt (uppu)
for
curry and curds. Two nār̥) of paddy (are required) for twelve young leaves
(kuruttu) on
which the boiled rice (is offered). Four nār̥ and (one)
uri of paddy (are required) for thirty
areca-nuts (aḍaikkāy) and sixty
betel-leaves (veḷḷilai). (One) nār̥ of paddy (is required) for
(one)
kaśu of bark. (One) kuṟuṇi and six nār̥ of paddy (are
required) for fire-wood (viṟagu).
Altogether, (one) kalam, (one) tūṇi and
(one) padakku of mixed paddy (are required) on each
sacred day,
or nineteen kalam, (one) tūṇi and (one) padakku by the Āḍavalāṉ
(measure)
of mixed paddy for the thirteen monthly festivals, which are celebrated every
year. In-
order to realize (these), seventy-eight kāśu) were
deposited (under the condition) that, as long
as the moon and the sun endure, an
interest of three kuṟuṇi of paddy per year for each
kāśu) should be delivered
into the large treasury of the lord (at) Tañjāvūr.
3. There were (further) deposited sixteen kāśu (under the condition) that, as
long as the
moon and the sun endure, an interest of one eighth kāśu per year for each
kāśu should be
paid for (purchasing) five kaṛañju and three quarters,
three mañjāḍi and two tenths of
camphor, viz., (1) three
tenths (of a mañjāḍi) of camphor per day, to be burnt instead of the
wick in the
lamp, which is offered along with the incense to the lord of the Śrī-Rājarājēś-
vara (temple) and to (the image of)
Dakshiṇa-Mēru-Viṭaṅkar, or five kaṛañju and eight
mañjāḍi of
camphor per year, and (2) three tenths (of a mañjāḍi) of camphor in excess of
the
daily rate, which is used for burning instead of the wick, on each of thirty-four
days,
viz., at the twelve festivals of Tiru-Śadaiyam, on the single day of
(the nakshatra) Kārttigai
in (the month of) Kārttigai, at the twelve
saṁkrāntis, and on the nine days of the great
sacred festival
(utsava),——altogether, half a kaṛañju and two tenths (of a mañjāḍi) of
camphor.
Altogether, ninety-four kāśu (were deposited).
4. The members of the assembly of [Perunaṅgaimaṅ]galam, a brahmadēya in
Veṇ-
ṇi-kūṟṟam, (a subdivision) of
Nittaviṉōda-vaḷanāḍu, have to measure every year, as
long as the moon and the sun
endure, nineteen kalam, (one) tūṇi and (one) padakku of paddy
into the large
treasury of the lord with the marakkāl) called (after) Āḍavallāṉ, which
is
equal to a rājakēsari, for the seventy-eight kāśu, which they have
received (out of) this
money after (the harvest of) the paśāṉ) in the
twenty-eighth year (of the king's reign),——the
rate of interest being three
kuṟuṇi of paddy per year for each kāśu.
5. The same (villagers) have to pay every year, as long as the moon and the sun
endure,
two kāśu into the treasury of the lord for (the remaining) sixteen
kāśu, which they have
received after (the harvest of) the piśāṉ in the twenty-eighth year (of the king's reign),——the
rate of interest
being one eighth kāśu per year for each kāśu.
This inscription records, that a minister of Rājarājadēva deposited a sum of
money,
the interest of which was to be spent for purchasing camphor. The deposit was made in
the
28th, and the inscription itself engraved in the 29th year of the reign of
Rājarājadēva.
1. There was engraved on stone (1) the money, which had been deposited until
the
twenty-ninth year (of the reign) of the lord Śrī-Rājarājadēva, to be
put out to interest
for the benefit of the god, by Kāṟāyil-eḍutta-Pādam, (who
was a native of) Rājakē-
sari-nallūr in Iṅgaṇāḍu, (a
subdivision) of Arumor̥dēva-vaḷanāḍu, the headman
(kiṛavaṉ) of
Rājakēsari-nallūr, and the royal minister who wrote the orders of the
lord
Śrī-Rājarājadēva, and (2) the village, which had received the deposited
money on interest.
2. Fifty kāśu were deposited (under the condition) that, as long as the moon and
the sun
endure, an interest of one eighth kāśu per year should be paid for each
kāśu, so as to realize
six kāśu for
(purchasing),——at the rate of three kaṛañju of camphor for each
kāśu,——eighteen
kaṛañju of camphor per year, viz., (one) mañjāḍi of
camphor per day, to be burnt instead of
the wick in one perpetual sacred lamp
for the benefit of the god.
3. The members of the assembly of Perunaṅgai[maṅgalam], a brahmadēya
in
Veṇṇi-kūṟṟam, (a subdivision) of Nittaviṉōda-vaḷanāḍu,
have to pay every year, as long
as the moon and the sun endure, six and a quarter kāśu
into the treasury of the lord for these
fifty kāśu, which they have received after
(the harvest of) the paśāṉ in the twenty-eighth year
(of the reign) of
the lord Śrī-Rājarājadēva,——the rate of interest being one eighth
kāśu
per year for each kāśu.
This inscription is engraved underneath the preceding No. 27. It is considerably
injured,
especially in the first ten lines. The date is only partially preserved, but, to judge
from
paragraph 6, was the same as that of No. 27. The inscription records a deposit of
money, the
interest of which was to be used for feeding ten Śiva-yōgins on each of
twenty-four
festival days. The name of the donor is lost.
1.•••••••••••••
2. The twenty-four days on which festivals are celebrated, are:——Thirteen monthly
festivals,
[including the twelve festivals] of Tiru-Śadaiyam, (which have been instituted by)
[the
lord] Śrī-Rājarājadēva; one festival, celebrated on the day••••• ;
one
festival, celebrated on the day on which (the temple) is circumambulated from left
to
right at the hoisting of the sacred banner [for the annual great
festival]; and nine days
on which the annual festival is celebrated.
3. On each of these festival days, ten Śiva-yōgins who worship the lord, have to
be
fed in the hall (śālai) of the temple.
4. Of twenty-five kalam of paddy per year, (one) kuṟuṇi and two nār̥ by
the Āḍaval-
lāṉ (measure) of paddy have to be given for one meal
to each of the two hundred and forty
Śiva-yōgins, who have to be fed on these
twenty-four festival days.
5. For this purpose, one hundred kāśu were deposited (under the condition) that,
as long
as the moon and the sun endure, an interest of three kuṟuṇi of paddy per year
for each kāśu
should be delivered into the large treasury of the lord (at)
Tañjāvūr.
6. The members of the assembly of [Peru]naṅ[gaimaṅgal]am, a brahmadēya
in
[Veṇṇi]-kūṟṟam, [(a subdivision) of Nittaviṉōda-vaḷanāḍu,
have to measure] every
year, as long as the moon and the sun endure, [twenty-five kalam
of paddy] into the large
treasury of the lord (at) Tañjāvūr with the
marakkāl called (after) Āḍavallāṉ, which is
equal to a
rājakēsari), for these one hundred kāśu), which they have received after (the
harvest
of) the paśāṉ in the twenty-eighth year (of the reign) of the lord
Śrī-Rājarājadēva,——the
rate of interest being three kuṟuṇi of paddy per
year for each kāśu.
This inscription describes a number of copper images, which king Rājarājadēva
had
set up in the Rājarājēśvara temple before the 29th year of his reign. These
images were
probably arranged in two groups, which represented two successive scenes from the
life of the
Śaiva saint Chaṇḍēśvara, as described in the
Periyapurāṇam. The first group may have
consisted of a liṅga
(Mahādēva, paragraph 8), of a statue of Chaṇḍēśvara who worshipped
it
(paragraph 10), and of one of his father, who was killed by his own son, because
he
obstructed the worship of Śiva (paragraph 11). The second group was probably
composed
of Śiva and his consort (paragraphs 2 and 5), and of
Chaṇḍēśvara (paragraph 12), who
received a flower-garland from Śiva as a reward
for his devotion (paragraph 13).
1. Hail ! Prosperity ! (The following) copper images (tiru-mēṉi), which the lord
Śrī-
Rājarājadēva had set up until the twenty-ninth year (of his
reign) in the temple of the
lord Śrī-Rājarājēśvara, were measured by the
cubit measure (muṛam) (preserved) in the
temple of the lord, and engraved on stone:——
2. One solid image of Chaṇḍēśvara-Prasādadēva, having four
divine arms (and
measuring) twenty viral and four tōrai in height from
the feet to the hair.
3. One lotus (padma) on which this (image) stood, set with jewels, joined to the
feet of
the god, (and measuring) [one] viral and two tōrai in height.
4. One solid (image of) Muśalagaṉ, having two arms (and
measuring) three viral in
height from the ear to the hair.
5. One solid image of his consort Umāparamēśvarī,
(measuring) fifteen viral and
three tōrai in height from the feet to the
hair.
6. One lotus on which this (image) stood, set with jewels (and measuring) one
viral and
one tōrai in height.
7. One pedestal (pīṭha) on which the god and the goddess stood, (measuring) one
muṛam
and two viral in length, sixteen viral in breadth, and six
viral in height.
8. One solid (image of) Mahādēva, from which one divine arm was projecting
(and
which measured) one viral and two tōrai in height from the sacred
pedestal (śrī-pāda-pīṭha)
to the top (śirōvarttaṉai), and three
viral and a half in circumference.
9. One solid pedestal, joined to this (image and measuring) two viral in height.
10. One solid (image of) Chaṇḍēśvara, having two arms (and measuring)
five viral and
five tōrai in height from the feet to the hair.
11. One solid (image of) his father, having two arms, represented as having fallen
down
and lying on the ground, (and measuring) six viral and seven tōrai
in length from the feet
to the hair.
12. One solid (image of) Chaṇḍēśvara, having two arms, represented as
receiving a
boon (from the god, and measuring) nine viral in length from the feet
to the hair.
13. One flower-garland (pushpa-mālai), given to him as a boon (and measuring)
sixteen
viral and four tōrai in length, half a viral in breadth, and two
tōrai in thickness.
14. One solid aureola (prabhā), covering these (images and measuring) two
muṛam and
twenty-[three] viral in circumference.
This inscription gives the dimensions of a copper image of Pañchadēha, i.e.,
Śiva with
five bodies, which king Rājarājadēva had set up in the
Rājarājēśvara temple before the
29th year of his reign. One of the five bodies was
larger than the others and had ten
arms, while the four smaller bodies had four arms each.
1. Hail ! Prosperity ! (The following) copper image, which the lord
Śrī-Rājarājadēva
had set up until the twenty-ninth year (of his reign) in
the temple of the lord Śrī-Rāja-
rājēśvara, was measured by the cubit
measure (preserved) in the temple of the lord, and
engraved on stone:——
2. One solid image, (forming one) of the (five) bodies (mūrti) of
Pañchadēha, having
ten divine arms, (and measuring) twenty-two viral
and four tōrai in height from the feet to
the hair.
3. Four solid images, (joined) to this (image), having four divine arms
(corresponding)
to each of the four faces, (and measuring) fourteen viral)
in height from the feet to the hair.
4. One pedestal (surmounted by) a lotus (padma-pīṭha) on which this
(image) stood,
(measuring) three viral) and four tōrai) in height,
and fifteen viral) and four tōrai) square.
This inscription opens with the same Sanskrit ślōka as No. 1. The remaining
portion,
which is in Tamil, records that the enclosure of the temple was built by order of
king
Rājarājadēva, and under the superintendence of the commander of his army,
Kr̥shṇa-
Rāma. The same person is mentioned three times in the large
Leyden grant.
1. Hail ! Prosperity ! This (is) an edict of Rājarāja, (alias)
Rājakēsarivarman,
which is cherished by the multitude of the diadems of
(i.e., which is obeyed by) the crowd
of all princes.
2. By order of the lord Śrī-Rājarājadēva, this hall which surrounds the
temple
(tiru-śuṟṟu-māḷigai) was caused to be built by the general
(sēnāpati) Śrī-Kr̥shṇa Rāma,
alias
Mummaḍi-Śōṛa-brahma-mārāyaṉ, (a native) of
Amaṇkuḍi, alias Kēraḷāntaka-
chaturvēdimaṅgalam, in
Veṇṇāḍu, (a subdivision) of Uyyakkoṇḍāṉ-vaḷanāḍu
in
Śōṛa-maṇḍalam.
This inscription describes a group of copper images of Śiva, his wife, and their
two
sons, which had been set up by an officer of Rājarājadēva before the 29th year
of the
king's reign.
1. Hail ! Prosperity ! The following copper images,——which had been set up in the
temple of
the lord Śrī-Rājarājēśvara until the twenty-ninth year (of the king's reign)
by
Vēḷāṉ Ā[di]ttaṉ (i.e., Āditya), alias
Parāntaka-Pallavaraiyaṉ, a headman (kiṛāṉ)
of••• (and) a
Perundaram of the lord Śrī-Rājarājadēva,——were engraved on
stone,
after they had been measured by the cubit measure (preserved) in the temple of
the lord, and
after the jewels (given to them) had been weighed without the threads by
the stone called
(after) Dakshiṇa-Mēru-Viṭaṅkaṉ:——
2. One solid image of (Śiva) the husband of Umā, having four divine arms,
comfortably
seated and (measuring) fourteen viral) and a half in height from the
seat to the hair.
3. One solid image of his consort Umāparamēśvarī, seated and (measuring)
eleven
viral and a half in height from the seat to the hair.
4. One solid image of the god Subrahmaṇya, having two divine arms, standing
and
(measuring) five viral) and a half in height from the feet to the hair.
5. One solid image of Gaṇapati, having four divine arms and (measuring) five
viral
in height from the feet to the hair.
6.••••• one muṛam and a half in length, fifteen viral•••••
This is another copy of the inscription No. 31.
This inscription records that Lōkamahādēvī, a queen of Rājarājadēva,
set up a
copper image of Pichchadēvar, to which she presented a number of
ornaments
(paragraphs 9 to 19) and two vessels of gold and silver (paragraphs 20 and 21). The
image
was set up before the 29th year [of the reign of Rājarājadēva] and is
referred to as
having been set up by the queen in the inscription No. 9, which belongs to the
6th year
of the reign of Rājēndra-Chōḷadēva. From its attendants and attributes
which are
mentioned in the present inscription,——a goblin (Bhūta), an antelope and a
skull (paragraphs
3, 5 and 21),——it may be concluded that the image was one of
Śiva.
1. Hail ! Prosperity ! The following copper images,——which had been set up in the
temple of
the lord Śrī-Rājarājēśvara until the twenty-ninth year (of the king's reign)
by
Lōkamahādēvī, the consort of our lord Śrī-Rājarājadēva,——were
engraved on stone,
after they had been measured by the cubit measure (preserved) in the
temple of the lord, after
the jewels (given to them) had been weighed without the
threads by the stone called (after)
Dakshiṇa-Mēru-Viṭaṅkaṉ, and after the
gold and silver had been weighed by the stone
called (after)
Āḍavallāṉ:——
2. One solid image of Pichchadēvar, which was to be present at the offerings
(bali),
having four divine arms, (measuring) one
(muṛam) and three quarters, two viral and a half
in height from the feet to the
hair, and standing on a sacred pedestal (tiruvaḍinilai), which
measured two
viral and one tōrai in height.
3. One solid goblin (Bhūta), standing near this (image), holding the vessel for
the offer-
ings (bali-pātra), and measuring fifteen viral) and a half
in height.
4. One vessel for the offerings, held by the goblin (and measuring) ten viral in breadth.
5. One solid antelope (māṉ), standing near this (image and measuring) nineteen
viral in
height.
6. One lower pedestal (upapīṭha) on which this (image) stood,
set with jewels (and
measuring) one muṛam and eleven viral in length,
three quarters (of a muṛam) and five viral in
breadth, and seven viral in
height.
7. One solid aurcola, covering the god, consisting of two pillars (tōraṇakkāl) and
one
half-moon (ardhachandra), and measuring six muṛam and two viral in
circumference.
8. To this (image) were given:——
9. One ornament of seven strings (saptaśari), weighing, with the lac, thirty-six
kaṛañju
and three quarters, three mañjāḍi and (one) kuṉṟi, and
worth one hundred kāśu. On (it) were
strung three hundred and seventy-two
pearls,——viz., round pearls, roundish pearls, polished
pearls, small pearls,
śappatti, śakkattu, crude pearls, nimboḷam, payiṭṭam, (pearls)
resembling
toddy in colour (pāṇichchāy), (pearls) with rubbed surface and with
cracked surface, (pearls)
of red water and old pearls,——fourteen corals and fourteen
lapis lazuli. On the two front-
plates were fastened eight crystals, eight potti, two tāḷimbam (each of) which consisted
of
seven (pieces) soldered together, one eye (paḍugaṇ) and
one hook (kōkkuvāy).
10. One ornament of three strings (triśaram), weighing, with the lac, nine
kaṛañju and
three quarters and (one) kuṉṟi, and worth twenty and a quarter
kāśu. On (it) were strung
ninety-nine pearls,——viz., round pearls,
roundish pearls, polished pearls, small pearls, nimboḷam,
payiṭṭam, ambumuḍu and
śakkaltu,——six corals and six lapis lazuli. Into the two front-plates
were set two
potti; and (on them) were fastened four crystals, two tāḷimbam (each of)
which
consisted of three (pieces) soldered together, one hook and one eye.
11. One sacred gold flower (tiruppoṟpū), (consisting of one) kaṛañju and a quarter of gold.
12. One sacred ear-ring (tirukkudambai), (consisting of) two kaṛañju and eight
mañjāḍi
of gold.
13. One ear-ring (tōḍu), (consisting of) two kaṛañju and three quarters, four
mañjāḍi and
(one) kuṉṟi of gold.
14. Three strings of round beads (tiraḷ-maṇi-vaḍam), containing twelve karañju
and a half
and two mañjāḍi of gold,——each (containing) four kaṛañju
and four mañjāḍi of gold.
15. Two sacred arm-rings (tirukkaikkāṟai), consisting of nineteen kaṛañju and
three
quarters of gold,——each (consisting of) nine kaṛañju and three quarters,
two mañjāḍi and (one)
kuṉṟi of gold.
16. Two sacred arm-rings, consisting of twenty-four kaṛañju of gold,——each
(consisting
of) twelve kaṛañju of gold.
17. One sacred girdle (tiruppaṭṭigai).•••••, (consisting of)
forty-nine kaṛañju
and three quarters of gold.
18. One sacred foot-ring (tiruvaḍikkāṟai), (consisting of) eleven kaṛañju and
three quarters,
two mañjāḍi and (one) kuṉṟi of gold.
19. One sacred foot-ring, (consisting of) twelve kaṛañju of gold.
20. One small receptacle for sacred ashes (kuṟu-maḍal), (consisting of) twenty
kaṛañju
and a half, two mañjāḍi and (one) kuṉṟi of gold.
21. One skull (kapāla), (consisting of) thirty-four kaṛañju, seven
mañjāḍi and (one) kuṉṟi
of silver.
This inscription is engraved in continuation of the preceding one and records a deposit
of
money in favour of the image of Pichchadēvar, the setting-up of which is recorded
in
No. 34. The deposit was made by certain officers of king Rājarājadēva before the
29th
year of his reign.
1. Hail ! Prosperity ! There was engraved on stone (1) the money, which the Vala[ṅ]-
gai-paṛamba[ḍai]gaḷilār of the lord
Śrī-Rājarājadēva had deposited until the
twenty-ninth year (of the reign)
of the lord Śrī-Rājarājadēva for the offerings and
other expenses required by
(the image of) Pichchadēvar, which was attached to them (and)
which had
been set up in the temple of the lord Śrī-Rājarājēśvara by
Lōkamahādēvi,
the consort of our lord, and (2) the village, which had received this
money on interest.
2. Seven hundred and forty-three kāśu were deposited (under the condition) that,
as
long as the moon and the sun endure, an interest of three kuṟuṇi of paddy per year
for
each kāśu) should be delivered into the large treasury of the lord (at)
Tañjāvūr, so as to
realize one hundred and eighty-five kalam, seven
kuṟuṇi and four nār̥ of paddy per year, or
(one) tūṇi,
(one) padakku, one nār̥ and (one) uri per day of paddy (measured) by the
marakkāl
called (after) Āḍavallāṉ. (Of this daily rate) two
nār̥ of old rice for boiling (are required)
by (the image of)
Pichchadēvar at sunrise, four nār̥ of old rice for boiling at noon, and two
nār̥ of old rice for boiling at night; altogether, (one) kuṟuṇi
of old rice for boiling, or,——as
five (measures of paddy) yield two (measures of
rice),——(one) padakku and four nār̥ of old paddy
for boiling. The increment
vāśi of one eighth (which has to be added) to the old paddy
for
boiling, (comes to) two nār̥ and (one) uri of paddy. (One)
kuṟuṇi of paddy (is required) for
(one) uṛakku of ghee; three
nār̥ of paddy (are required) for (one) nār̥ of pulse; three
nār̥
and (one) uri of paddy for curry; six nār̥ of paddy for two
nār̥ of curds; (one) nār̥ of
paddy for pepper, mustard, cumin and tamarinds;
(one) nār̥ and (one) uri of paddy for
twelve areca-nuts and twenty-four
betel-leaves; and four nār̥ of paddy for fire-wood.
3. The members of the assembly of Śrī-Vīranārāyaṇa-chaturvēdimaṅgalam,
a
free village in Rājēndrasiṁha-vaḷanāḍu, have to measure every year, as long as
the
moon and the sun endure, one hundred and eighty-five kalam, two tūṇi and
(one) kuṟuṇi of
paddy into the large treasury of the lord (at)
Tañjāvūr with the marakkāl called (after)
Āḍavallāṉ,
which is equal to a rājakēsari, for these seven hundred and forty-three
kāśu,
which they have received in the twenty-ninth year (of the reign) of the
lord Śrī-Rājarāja-
dēva,——the rate of interest being three
kuṟuṇi of paddy per year for each kāśu.
This inscription records, that the chief manager of the Rājarājēśvara temple
dedi-
cated a brass spittoon to an image of Piḷḷaiyār
Gaṇapati. From an inscription on the
first pillar of the west enclosure, which is
partially covered by a mud wall, it appears that
this image had been set up by king
Rājarājadēva before the 29th year of his reign. It
was made of copper and measured
14 viral in height.
Hail ! Prosperity ! Aravaṇai, alias
[Mā]l-Ari-Kēśavaṉ, the headman of Pāḷūr
(and a native of)
Pāḷūr in Tirukk[āṉap]pēr-kūṟṟam, (a
subdivision) of Pāṇḍi-nāḍu,
alias Rājarāja-maṇḍalam, who held the office of head-overseer (kaṇkāṇi-nāyagam) of
the
management of the temple (śrīrya) of the lord Śrī-Rājarājēśvara,
gave to (the image
of) Piḷḷaiyār Gaṇapati in the surrounding hall
(parivārālaya) of the temple of the lord
Śrī-Rājarājēśvara one brass spittoon (paḍikkam), which he
had caused to be made of
octagonal shape in the Ceylon fashion (Īṛa-pariśu) (and)
which weighed sixty-nine palam.
It was worth three kāśu.
This inscription records, that king Rājarājadēva deposited a sum of money, which
was
lent to the inhabitants of four bāzārs at Tañjāvūr in the 29th year of
his reign. Instead
of the interest, these people had to supply daily a fixed number of
plantains to the image of
Piḷḷaiyār Gaṇapati, which is mentioned in the preceding
inscription.
1. Hail ! Prosperity ! There was engraved on stone (1) the money, which the lord Śrī-
Rājarājadēva had been pleased to deposit in the treasury of the lord, to be put
out to
interest (for supplying) plantains, to be offered to (the image of)
Piḷḷaiyār Gaṇapati in the
(surrounding) hall (ālaya), and (2) the markets, which had received this money on interest.
2. Three hundred and sixty kāśu) were deposited (under the condition) that, as
long as
the moon and the sun endure, an interest of one eighth kāśu per year should be
paid for each
kāśu), in order to realize forty-five kāśu) for
(purchasing),——at the rate of one thousand and
two hundred plantains for each kāśu,
——fifty-four thousand plantains per year, viz., one
hundred and fifty plantains per
day, to be offered to (the image of) Piḷḷaiyār Gaṇapati in
the
(surrounding) hall.
3. The citizens of the high-street (perunderu) (called after) Nittaviṉōda
within the
limits of Tañjāvūr, (a city) in
Tañjāvūr-kūṟṟam, have to supply every day, as long as
the moon and the sun
endure, twenty-five plantains to the treasury of the lord in payment
of the interest,——which
amounts to seven and a half kāśu (per year),——on the sixty kāśu, which
they
have received out of this money after (the harvest of) the paśāṉ in the
twenty-ninth
year (of the reign) of the lord Śrī-Rājarājadēva,——the rate
of interest being one eighth kāśu
per year for each kāśu.
4. The citizens of the high-street (called after) Mummuḍi-Śōṛa within the
limits of
Tañjāvūr, (a city) in Tañjāvūr-kūṟṟam, have to
supply every day, as long as the moon
and the sun endure, fifty plantains to the treasury of
the lord in payment of the interest,——
which amounts to fifteen kāśu (per year),——on
the one hundred and twenty kāśu, which
they have received after (the harvest
of) the paśāṉ in the twenty-ninth year (of the reign) of
the lord
Śrī-Rājarājadēva,——the rate of interest being one eighth kāśu per year for
each
kāśu.
5. The citizens of the high-street (called after) Vīraśikhāmaṇi within the
limits of
Tañjāvūr, (a city) in Tañjāvūr-kūṟṟam, have to
supply every day, as long as the moon
and the sun endure, fifty plantains to the
treasury of the lord in payment of the interest,——
which amounts to fifteen kāśu (per
year),——on the one hundred and twenty kāśu, which they
have received after (the
harvest of) the paśāṉ in the twenty-ninth year (of the reign) of the
lord
Śrī-Rājarājadēva,——the rate of interest being one eighth kāśu per year for
each
kāśu.
6. The citizens of the great market (pēr-aṅgāḍi) (called after)
Tribhuvanamahādēvī
within the limits of Tañjāvūr,
(a city) in Tañjāvūr-kūṟṟam, have to supply every day,
as long as the
moon and the sun endure, twenty-five plantains to the treasury of the lord in
payment of the
interest,——which amounts to seven and a half kāśu (per year),——on the
sixty
kāśu, which they have received after (the harvest of) the paśāṉ
in the twenty-ninth year
(of the reign) of the lord Śrī-Rājarājadēva,——the
rate of interest being one eighth
kāśu per year for each kāśu.
This inscription describes seven images, which had been set up before the 29th year [of
the
reign of Rājarājadēva] by the same manager of the Rājarājēśvara temple,
who is
mentioned in the inscription No. 26, and a number of ornaments, which had been given
to
these images by the same person (paragraphs 23 to 50) and by the inhabitants of
two
towns (paragraphs 51 and 59). The images represented Nambi-Ārūraṉār
(paragraphs 2,
23, 55, 59), Naṅgai-Paravaiyār (5, 25, 57, 66),
Tirunāvukkaraiyar (8, 29, 53),
Tiruñāṉaśambandaḍigaḷ (11, 36, 51),
Periya-Perumāḷ (14, 44), his consort
Lōkamahādēvī (17, 47), and the god
Chandraśēkhara (20). Of these, Periya-
Perumāḷ, ‘the
great king,’ and his consort Lōkamahādēvī are perhaps identical with
king
Rājarājadēva and his queen Lōkamahādēvī, both of whom
may have been
represented as worshipping the god Chandraśēkhara, i.e., Śiva,
in whose honour the king
had built the temple.
The inscription is of great importance for the history of Tamil literature, as it forms
a
terminus ad quem for the time of the reputed authors of the Dēvāram or
Mūvar-pāḍal, a
collection of hymns in honour of Śiva. Dr.Caldwell
was inclined to assign this poem to the
end of the thirteenth century. But the present
inscription shows, that it must have been
written before the time of Rājarājadēva.
For the inscription mentions each of the three
authors of the Dēvāram, viz.,
Tiruñāṉaśambandar, Tirunāvukkaraiyar (alias Appar)
and
Nambi-Ārūraṉār (alias Sundaramūrti), also the latter's wife
Naṅgai-Paravaiyār.
It is not improbable, that the sixty-three Tiruttoṇḍar or Śaiva devotees,
among
whom the three authors of the Dēvāram are reckoned, belong to a much earlier
period
than that of Rājarājadēva. For one of them, who is mentioned along with the
rest in
Sundaramūrti's hymns, was
Kōchcheṅgaṇṇāṉ, the son of the Chōḷa
king
Śubhadēva and of his queen Kamalavatī. This
Kōchcheṅgaṇṇāṉ appears to be identical
with the Chōḷa king Śeṅgaṇ,
the hero of Poygaiyār's contemporaneous Tamil poem
Kaḷavar̥, which was
recently translated by Mr. V.Kanakasabhai Pillai. The same scholar
has published extracts from a later Tamil poem, the Kaliṅgattu-Paraṇi,
which alludes succes-
sively, without mentioning the names themselves, to the three
Chōḷa kings Kōkkiḷḷi
Kōchcheṅgaṇṇāṉ and
Karikāla. In the two only copper-plate grants, which contain
a
genealogical account of the Chōḷa dynasty, the same three kings are mentioned,
though
in different order, as ancestors of Vijayālaya, the grandfather of
Parāntaka I. The
grant of the Bāṇa king Hastimalla enumerates
them thus;——Kōkkiḷḷi, Karikāla and
Kōchchaṁkaṇ; and in the large
Leyden grant, they are arranged as follows:——Karikāla,
Kōchchaṁkaṇṇān and
Kōkkiḷḷi. To the time of Karikāla or, as he is also called in
Tamil,
Karikāl belongs the Tamil poem Paṭṭiṉappālai by
Rudraṅgaṇṇaṉār, and to that
of Śeṅgaṇ the
above-mentioned Kaḷavar̥. As poems in the Tamil language are
thus
proved to have been composed in the time of the early Chōḷas, there is no objection
to
assigning the authors of the Dēvāram to the same period.
The legendary history of the sixty-three Tiruttoṇḍar,——and, among these, of
the
three authors of the Dēvāram,——is narrated in the Periyapurāṇam by
Śēkkiṛār, who is
said to have composed it during the reign of the Chōḷa
king Anapāya. The Tyāgarā-
jasvāmin temple at Tiruvārūr contains an inscription of this king. The name Anapāya
occurs in each
of two Sanskrit verses at the end of the inscription, while in the introductory
passage the
king is called Kō-Rājakēsarivarman, alias
Tribhuvanachakravartin
Śrī-Kulōttuṅga-Chōḷadēva. In the 7th year of his reign,
he made gifts to four
images, which had been set up in the Tiruvārūr temple. As in the
Tañjāvūr inscription,
these were images of Āḷuḍaiya-Nambi (i.e.,
Sundaramūrti), Paravai-Nāchchiyār (the
latter's wife),
Āḷuḍaiya-Piḷḷaiyār (i.e., Tiruñāṉaśambandar) and Tirunāvukka-
raśudēvar. The concluding portion of the inscription runs thus:——
“King Anapāya, whose head glitters when placed at the feet of the lord of the
Golden
Hall, gave land, gold, brass, silver (and) other excellent treasures to the
blessed Brahma-
purīśa, Vāgadhipati and Svasvāmimitra at the
shrine of the blessed lord of Ārūr.”
“I, called Anapāya, the bee at the lotus feet of Naṭēśa (i.e., Śiva) at the
Golden Hall
in the excellent Vyāghrāgrahāra, bow my head at the
lotus feet of (future) princes, who
are disposed to protect the charitable gifts made at
Lakshmyālaya by other (kings).”
“The mother of Āḷuḍaiya-Nambi (was) Iśaiñāṉiyār.”
“The mother of the saint (viz., Sundaramūrti), called Ñānī, was born at this
(town of)
Kamalāpura, in the family of Ñānaśivāchārya, in the
Śaiva (doctrine and) in the
Gautama-gōtra.”
The above passage shows, that king Anapāya was a worshipper of the Śiva temple
at
Chidambaram, and adds the name of Iśaiñāṉiyār, the
mother of Sundaramūrti, to those
of Brahmapurīśa (i.e.,
Tiruñāṉaśambandar), Vāgadhipati (i.e., Tirunāvukkaraiyar)
and
Svasvāmimitra (i.e., Sundaramūrti.)
Another inscription of the Tiruvārūr temple, which is dated in the 5th year of
Kō-
Parakēsarivarman, alias Tribhuvanachakravartin
Śrī-Vikrama-Chōḷadēva, con-
tains a second reference to the subject of the
Periyapurāṇam. From a written copy, which
my assistant prepared during the few hours
we could devote to the temple, it appears that
the inscription relates to the legend of the
calf, which was accidentally run over by the chariot
of the son of the Chōḷa king
Manu. The same legend is located at Tiruvārūr and told in
other words in
the introduction of the Periyapurāṇam (pages 10 to 12).
1. Hail ! Prosperity ! The following copper images,—— which had been set up in
the
temple of the lord Śrī-Rājarājēśvara until the twenty-ninth year (of the
king's reign) by
Ādittaṉ Sūryaṉ, alias Teṉṉavaṉ
Mūvēnda-Vēḷāṉ, a headman (of) Poygai-nāḍu,
who carried on the
management of the temple of the lord Śrī-Rājarājēśvara,——were
engraved on stone,
after they had been measured by the cubit measure (preserved) in the
temple of the lord,
after the jewels (given to them) had been weighed without the threads by
the stone
called (after) Dakshiṇa-Mēru-Viṭaṅkaṉ, and after the gold had been
weighed
by the stone called (after) Āḍavallāṉ:——
2. One solid image of Nambi-Ārūraṉār, having two sacred arms and
(measuring)
seventeen viral and two tōrai in height from the feet to the
hair.
3. One lotus on which this (image) stood, (measuring) two viral and a half in height.
4. One pedestal on which this (image) stood, joined to this (lotus and measuring)
eight
viral square, and three viral and two tōrai in height.
5. One solid image of Naṅgai-Paravaiyār, having two sacred arms (and
measuring)
sixteen viral in length.
6. One lotus on which this image stood, (measuring) two viral and two tōrai in height.
7. One pedestal, joined to this (lotus and measuring) six viral and two
tōrai square, and
three viral in height.
8. One solid image of Tirunāvukkaraiyar, having two sacred arms (and
measuring)
twenty-two viral and two tōrai in height from the feet to the
hair.
9. One lotus on which this (image) stood, (measuring) two viral and six tōrai in height.
10. One pedestal, joined to this (lotus and measuring) eight viral and six
tōrai square,
and four viral in height.
11. One solid image of Tiruñāṉaśambandaḍigaḷ, having two sacred arms
(and
measuring) twenty-two viral and two tōrai in height from the feet to
the hair.
12. One lotus on which this (image) stood, (measuring) two viral and two
tōrai in
height.
13. One pedestal, joined to this (lotus and measuring) nine viral and two
tōrai square,
and four viral in height.
14. One solid image of Periya-Perumāḷ, having two sacred arms (and measuring)
one
muṛam, four viral and a half in height from the feet to the hair.
15. One lotus on which this (image) stood, (measuring) five viral and two
tōrai in
height.
16. One pedestal, joined to this (lotus and measuring) eleven viral square, and
five viral
and six tōrai in height.
17. One solid image of his consort Olōgamādēviyār, having two sacred arms
(and
measuring) twenty-two viral and two tōrai in height.
18. One lotus on which this (image) stood, (measuring) five viral in height.
19. One pedestal, joined to this (lotus and measuring) nine viral square, and five
viral
and two tōrai in height.
20. One solid brass image of Chandraśēkharadēva, set up as
Dēvāradēvar of
Periya-Perumāḷ, having four divine arms
(and measuring) five viral and two tōrai in
height from the feet to the
hair.
21. One brass pedestal, (measuring) two viral and four tōrai square, and
one viral in
height, and (bearing) a lotus, which was joined to this (image
and measured) one viral and a
half in height.
22. One solid aureola of copper, covering this (image and measuring) twenty-one
viral
in circumference.
23. The same person gave to (the image of) Nambi-Ārūraṉār:——
24. One necklace (tāṛvaḍam) of rudrāksha (beads), weighing,——inclusive of
fifty-six gold
screws (śuri) and fifty-six rudrāksha (beads),——eight
kaṛañju and nine mañjāḍi, and worth
twenty-five kāśu.
25. The same person gave to (the image of) Naṅgai-Paravaiyār:——
26. Two sacred arm-rings (tirukkaikkāṟai), consisting of three kaṛañju of
gold,——each
(consisting of one) kaṛañju and a half of gold.
27. Two sacred foot-rings (tirukkāṟkāṟai), consisting of three kaṛañju of
gold,——each
(consisting of one) kaṛañju and a half of gold.
28. One ring (mōdiram), (consisting of) half a kaṛañju, (one) mañjāḍi and
(one) kuṉṟi of
gold.
29. The same person gave to (the image of) Tirunāvukkaraiyar:——
30. A screw (fixed in) a rudrāksha (bead), weighing,——inclusive of one
rudrāksha (bead)
which was strung on a gold thread (nūl),——six
mañjāḍi and two tenths, and worth one kāśu.
31. A screw fixed in a rudrāksha (bead), weighing,——inclusive of one
rudrāksha (bead)
which was strung on a gold thread,——six mañjāḍi and two
tenths, and worth one kāśu.
32. A necklace (kaṇṭhikā), weighing,——inclusive of one rudrāksha (bead) [and
one
screw],——five ka[rañju]••••• mañjāḍi and (one) kuṉṟi, and worth eight
kāśu.
33. One sacred gold flower (tiruppoṟpū), (consisting of) three quarters (of a
kaṛañju),
four mañjāḍi and (one) kuṉṟi of gold.
34. One sacred arm-ring, (consisting of) two kaṛañju of gold.
35. One sacred arm-ring, (consisting of one) kaṛañju and three quarters and four
mañjāḍi
of gold.
36. The same person gave to (the image of) Tiruñā[ṉaśambandaḍigaḷ]:——
37. A screw (fixed in) a rudrāksha (bead), weighing,——inclusive of one
rudrāksha (bead)
which was strung on a gold thread,——half a kaṛañju and two
mañjāḍi, and worth one and a
half kāśu.
38. A screw (fixed in) a rudrāksha (bead), weighing,——inclusive of one
rudrāksha (bead)
which was strung on a gold thread,——half a kaṛañju, (one)
mañjāḍi and (one) kuṉṟi, and worth
one and a half kāśu.
39. One necklace, weighing,——inclusive of fifty-six gold screws and fifty-six
rudrāksha
(beads),——eight kaṛañju, four mañjāḍi and (one)
kuṉṟi, and worth twenty-five kāśu.
40. One sacred gold flower, (consisting of one) kaṛañju and (one) kuṉṟi of gold.
41. One sacred arm-ring, (consisting of) two kaṛañju and (one) kuṉṟi of gold.
42. One sacred arm-ring, (consisting of one) kaṛañju and three quarters and four
mañjāḍi
of gold.
43. One sacred girdle (tiruppaṭṭigai), (consisting of) two kaṛañju of gold.
44. The same person gave to (the image of) Periya-Perumāḷ:——
45. Two sacred arm-rings, consisting of two kaṛañju and a half, two mañjāḍi
and six
tenths of gold,——each (consisting of one) kaṛañju, six mañjāḍi and
three tenths of gold.
46. Two sacred ear-rings (tirukkudambai), consisting of three quarters (of a
kaṛañju),
two mañjāḍi and four tenths of gold,——each (consisting of)
eight mañjāḍi and seven tenths of
gold.
47. The same person gave to (the image of) Olōgamādēviyār, the consort of
this
(image):——
48. Two sacred ear-rings, consisting of three quarters (of a kaṛañju) of
gold,——each
(consisting of) seven mañjāḍi and (one) kuṉṟi of
gold.
49. One sacred arm-ring, (consisting of one) kaṛañju, two mañjāḍi and three tenths of gold.
50. One sacred arm-ring, (consisting of one) kaṛañju and eight tenths (of a
mañjāḍi)
of gold.
51. There were engraved on stone the jewels,——weighed by the stone called
(after)
Dakshiṇa-Mēru-Viṭaṅkaṉ,——and the gold,——weighed by the stone
called (after) Āḍa-
vallāṉ,——which had been given until the
twenty-ninth year (of the king's reign) to (the
image of)
Tiruñāṉaśambandaḍigaḷ, which the same person had set up, by the citizens
of
Kuṟuvāṇiyakkuḍi, alias Parakēsaripuram, a
dēvadāna to (the temple of) the lord
Śrī-Rājarājēśvara, in
Tiruvāli-nāḍu, (a subdivision) of Rājēndrasiṁha-vaḷa-
nāḍu:——
52. One gold screw fixed (in) a rudrāksha (bead), weighing,——inclusive of a
string (nāṇ)
(with) an eye and a hook,——(one) kaṛañju and seven
mañjāḍi, and worth three and a quarter
kāśu.
53. To (the image of) Tirunāvukkaraiyar, which the same person had set up,
(the
same citizens) gave:——
54. One gold screw fixed (in) a rudrāksha (bead), weighing,——inclusive of a
string (with)
an eye and a hook,——(one) kaṛañju and seven mañjāḍi,
and worth three kāśu.
55. To (the image of) Nambi-Ārūraṉār, which the same person had set up,
(the same
citizens) gave:——
56. One gold screw fixed (in) a rudrāksha (bead), weighing,——inclusive of a
string (with)
an eye and a hook,——(one) kaṛañju and seven mañjāḍi,
and worth three kāśu.
57. To (the image of) Naṅgai-Paravaiyār, which the same person had set up,
(the
same citizens gave:——
58. One neck-ring (paṭṭaikkāṟai), (consisting of) three quarters (of a
kaṛañju) and (one)
kuṉṟi of gold,——including one spiral.
59. There was engraved on stone the gold,——weighed by the stone called (after)
Āḍa-
vallāṉ,——which had been given until the twenty-ninth year (of
the king's reign) to (the image
of) Nambi-Ārūraṉār, which the same
person had set up, by the citizens of Veṇṇi, a
dēvadāna)
to (the temple of) the lord Śrī-Rājarājēśvara, in Veṇṇi-kūṟṟam,
(a sub-
division) of Nittaviṉōda-vaḷanāḍu:——
60. One sacred ear-ring, (tirukkambi), (consisting of one) kaṛañju, (one) mañjāḍi
and (one)
kuṉṟi of gold.
61. One sacred ear-ring, (consisting of one) kaṛañju and (one) mañjāḍi of gold.
62. One string of round beads (tiraḷ-maṇi-vaḍam), (containing) two kaṛañju, (one)
mañjāḍi
and (one) kuṉṟi of gold.
63. One sacred arm-ring, (consisting of one) kaṛañju and three quarters and four
mañjāḍi
of gold.
64. One sacred arm-ring, (consisting of one) kaṛañju and three quarters, three
mañjāḍi
and (one) kuṉṟi of gold.
65. Two sacred foot-rings, consisting of three kaṛañju and three quarters and
three
mañjāḍi of gold, ——each (consisting of one) kaṛañju and three quarters
and four mañjāḍi of gold.
66. To (the image of) Naṅgai-Paravaiyār, which the same person had set up,
(the
same citizens) gave:——
67. One sacred ear-ring, (consisting of) three quarters (of a kaṛañju), two
mañjāḍi and
(one) kuṉṟi of gold.
68. One sacred ear-ring, (consisting of) three quarters (of a kaṛañju) and two
mañjāḍi
of gold.
This inscription records, that Rājarājadēva's sēnāpati, who had built the
enclosure
of the temple, set up before the 29th year of the king's reign an
image of Ardhanā-
rīśvara, to which he presented a
number of ornaments.
1. Hail ! Prosperity ! The following copper image,——which had been set up in the
temple of
the lord Śrī-Rājarājēśvara until the twenty-ninth year (of the king's
reign)
by Narākkaṇ Śrī-Kr̥shṇa Rāma, alias the
general (sēnāpati) Mummaḍi-Chōḷa-
brahma-mārāyaṉ, a
Perundaram of the lord Śrī-Rājarājadēva (and a native)
of
Kēraḷāntaka-chaturvēdimaṅgalam in Veṇṇāḍu, (a subdivision) of
Uyyakkoṇḍār-
vaḷanāḍu,——was engraved on stone, after it had been
measured by the cubit measure
(preserved) in the temple of the lord, after the jewels
(given to it) had been weighed without
the threads and the frames by the stone called
(after) Dakshiṇa-Mēru-Viṭaṅkaṉ, and
after the gold had been weighed by the
stone called (after) Āḍavallāṉ:——
2. One solid image of Ardhanārīśvara, (measuring) three quarters (of a
muṛam) and
one viral in height from the feet to the hair. The Īśvara
half had two divine arms; the
Umā half had one divine arm, and its copper was covered
with brass.
3. One lotus on which this (image) stood, set with jewels (and measuring) two
viral and
a half in height.
4. One pedestal on which this (image) stood, (measuring) three quarters (of a
muṛam),
two viral and two tōrai in length, ten viral and a half in
breadth, and five viral in height.
5. One solid aureola, covering this (image and measuring) two muṛam and a half
and two
viral in circumference.
6. To this (image) were given:——
7. One sacred crown (śrī-muḍi), weighing, with the piñju and the lac, thirty
kaṛañju
and three mañjāḍi, and worth fifty kāśu. On (it)
were strung one hundred and twenty-one
pearls, viz., round pearls,
roundish pearls, polished pearls, small pearls and ambumudu; (into
it) were set seven
small pearls and eleven diamond crystals; and (on it) were fastened thirty-
four crystals.
8. One sacred garland (tiru-mālai), weighing, with the piñju) and the lac, six
kaṛañju
and seven mañjāḍi, and worth twelve kāśu. Into (it)
were set ten small pearls, twenty-six
diamond crystals and seven potti; and (on
it) were fastened thirty-two crystals.
9. One front-plate (vīra-paṭṭa), weighing,——inclusive of sixteen neruñji flowers, made of
gold,——four kaṛañju and three mañjāḍi, and
worth three kāśu. On (it) were strung one
hundred and eleven pearls,
viz., old pearls, round pearls, roundish pearls, polished pearls,
small pearls,
ambumudu, crude pearls, śappatti and śakkattu.
10. One sacred armlet (śrī-bāhu-valaya), weighing,——inclusive of three crystals,
which
were fastened on (it),——two kaṛañju, eight mañjāḍi and (one)
kuṉṟi, and worth five kāśu.
11. One sacred armlet, weighing,——inclusive of three crystals, which were fastened
on
(it),——two kaṛañju and a half, two mañjāḍi and (one) kuṉṟi, and
worth five kāśu.
12. One sacred waist-band (udara-bandhana), weighing,——inclusive of one crystal
and
two diamond crystals, which were fastened on (it),——three kaṛañju and a
half and (one)
mañjāḍi, and worth seven kāśu.
13. Sixteen sacred gold flowers (tiruppoṟpū), consisting of sixty-four kaṛañju
of gold,——
each sacred gold flower (consisting of) four kaṛañju of gold.
14. Four sacred gold flowers, consisting of sixteen kaṛañju and two mañjāḍi
of gold,——
each (consisting of) four kaṛañju and (one) kuṉṟi of
gold.
15. One sacred gold flower, (consisting of) four kaṛañju and (one) mañjāḍi of gold.
16. Five sacred gold flowers, consisting of nineteen kaṛañju and three quarters,
two
mañjāḍi and (one) kuṉṟi of gold,——each (consisting of) three
kaṛañju and three quarters, four
mañjāḍi and (one) kuṉṟi of
gold.
17. Three sacred gold flowers, consisting of eleven kaṛañju and three quarters and
two
mañjāḍi of gold,——each (consisting of) three kaṛañju and three
quarters and four mañjāḍi of
gold.
18. One sacred gold flower, (consisting of) three kaṛañju and nine mañjāḍi of gold.
19. One sacred arm-ring, (tirukkaikkāṟai), (consisting of one) kaṛañju and a half,
three
mañjāḍi and (one) kuṉṟi of gold.
20. One sacred arm-ring, (consisting of one) kaṛañju and a half and two mañjāḍi of gold.
21. One sacred arm-ring, (consisting of one) kaṛañju and a half, four mañjāḍi
and (one)
kuṉṟi of gold.
22. One sacred girdle (tiruppaṭṭigai), (consisting of one) kaṛañju and three
quarters, two
mañjāḍi and (one) kuṉṟi of gold.
23. One sacred foot-ring (tiruvaḍikkāṟai), (consisting of one) kaṛañju and three
quarters,
four mañjāḍi and (one) kuṉṟi of gold.
24. One sacred foot-ring, (consisting of) two kaṛañju, seven mañjāḍi
and (one) kuṉṟi of
gold.
This short inscription is dated in the 3rd year of the reign of
Rājēndra-Chōḷadēva
and records the setting-up of a copper image by the same
manager of the Rājarājēśvara
temple, whose name we have found in two inscriptions
of the 29th year of the reign of
Rājarājadēva. It
commands considerable interest, because it refers explicitly to the legend
of one of the
Tiruttoṇḍar, as preserved in the Periyapurāṇam. In the 6th
chapter of this
book, we are told how Meypporuṇāyaṉār, a Chēdi (!) king
residing at Tirukkōva-
lūr, was stabbed by his enemy
Muttanādaṉ, who had managed to obtain a private
interview in the disguise of a
Śaiva devotee. The door-keeper Tattaṉ, who intended to kill
the murderer, was
prevented by the dying king, who exclaimed:——“Oh Tattaṉ ! he is
a devotee of
Śiva; therefore do not harm him !”——or, as expressed in the verse which is
prefixed
to the story:——“(He is) one of us, oh Tattaṉ !” In the subjoined
inscription,
the corresponding words are:——“Oh Tattaṉ ! (he is) one of us; see
!”—— and the person
who utters them, is called Milāḍ-uḍaiyār,
‘the lord of Milāḍu.’ This designation of
Meypporuṇāyaṉār is synonymous with
Malāḍa-maṉṉar, ‘the king of the inhabitants of
Malāḍu,’ in the
opening verse, and with Malaiya-māṉāṭṭārukku araśar, ‘the king of the
inhabitants
of the great country of hills,’ in the prose version.
In the introduction to No. 38, it was mentioned that Śēkkiṛār, the author of
the
original poetical version of the Periyapurāṇam, wrote during the reign of the
Chōḷa king
Anapāya, alias Kulōttuṅga-Chōḷadēva. The
characters of the Tiruvārūr inscription
of this prince are decidedly more modern
than those of the Tañjāvūr inscriptions of
Rājarāja and
Rājēndra-Chōḷa. Accordingly, the Periyapurāṇam must have been
composed
after their time. On the other hand, the subjoined inscription proves that the
legends, which
Śēkkiṛār embodied in his work, were not of his own invention, but must
have grown
up in the time of the predecessors of Rājēndra-Chōḷa.
1. Hail ! Prosperity ! In the third year (of the reign) of
Kō-Parakēsarivarman, alias
Śrī-Rājēndra-Chōḷadēva, (the
following) copper images,—— which Ādittaṉ
Sūryaṉ,
alias Teṉṉavaṉ Mūvēnda-Vēḷāṉ, a headman (of)
Poygai-nāḍu, who carried on
the management of the temple of the lord
Śrī-Rājarājēśvara, had caused to be made until
the third year (of the king's
reign),——were engraved on stone, after they had been measured
by the cubit measure
(preserved) in the temple of the lord, and after the jewels (given to
them) had
been weighed by the stone called (after) Dakshiṇa-Mēru-Viṭaṅkaṉ:——
2. One solid (image of) Milāḍuḍaiyār, who said:——“Oh Tattaṉ !
(he is) one of us;
see !”——having two arms (and measuring) twenty viral in
height from the feet to the hair.
3. One pedestal on which this (image) stood, joined to a lotus (and measuring) ten
viral
in length, eight viral in breadth, and eight viral in height.
4. The same person gave to this (image):——
5. One rudrāksha (bead), weighing,——inclusive of seven mañjāḍi of gold which
was set
into it, ——half a kaṛañju, four mañjāḍi and (one) kuṉṟi,
and worth one kāśu.
The date of this inscription is the same as that of the preceding No. 40. The inscrip-
tion describes gifts that were made to four of the images, the setting-up of which
is
recorded in the inscription No. 38, by the temple manager who had set them up. The
four
recipients of the gifts were the images of Nambi-Ārūraṉār (alias
Sundaramūrti),
Tiruñāṉaśambandaḍigaḷ, Tirunāvukkaraiyadēvar and
Periya-Perumāḷ. The
gifts consisted of two lamps and one stand for sacred ashes.
1. Hail ! Prosperity ! Ādittaṉ Sūryaṉ, alias Teṉṉavaṉ
Mūvēnda-Vēḷāṉ, a
headman (of) Poygai-nāḍu, who carried on the
management of the temple of the lord
Śrī-Rājarājēśvara, gave until the third
year (of the reign) of the lord Śrī-Rājēndra-
Śōṛadēva to
(the images of) Nambi-Ārūraṉār, Tiruñāṉaśambandaḍigaḷ and Tiru-
nāvukkaraiyadēvar, which he had set up himself, one fixed lamp
(nilai-viḷakku) of zinc
(tarā), which, together with an iron pin
(nārāśam), weighed forty-one palam and a half.
2. The same person gave to (the image of) Periya-Perumāḷ, which he had set
up
himself, one fixed lamp of zine, which, together with an iron pin, weighed one hundred
and
twenty palam.
3. (He further gave) one stand for sacred ashes of bell-metal (veṇkala-maḍal),
weighing
four palam.
This inscription is engraved on the same niche as the preceding No. 41; the last few
line
are on an adjacent pillar. The inscription records that, before the 29th year of the
reign of
Rājarājadēva, his queen Chōḷamahādēvī set up copper images of Śiva,
called
Āḍavallār, and of his consort and presented a few ornaments to these two
images.
1. Hail ! Prosperity ! The following copper images, ——which had been set up in the
temple of
the lord Śrī-Rājarājēśvara until the twenty-ninth year (of the king's
reign)
by Śōṛamahādēviyār, the consort of our lord
Śrī-Rājarājadēva,——were engraved
on stone, after they had been measured by the
cubit measure (preserved) in the temple
of the lord, after the jewels (given to
them) had been weighed without the threads, the
frames and the copper nails by the stone
called (after) Dakshiṇa-Mēru-Viṭaṅkaṉ, and
after the gold had been weighed
by the stone called (after) Āḍavallāṉ:——
2. One solid image of Āḍavallār, having four divine arms (the goddess)
Gaṅgā-
bhaṭṭārakī on the braided hair, nine braids of hair
(jaṭā) and seven flower-garlands
(pūmālai), and (measuring), together
with (an image of) Muśalagaṉ who was lying on
the ground, three quarters and
one eighth of a muṛam in height from the feet to the hair.
3. One lotus on which this (image) stood, set with jewels and measuring three
viral
in height.
4. One pedestal, measuring five viral in height, half a muṛam in length, and ten
viral
in breadth.
5. One solid aurcola (measuring), three muṛam) and two viral) in circumference.
6. One solid image of his consort Umāparamēśvarī, measuring seventeen viral
and
two tōrai in height from the feet to the hair.
7. One lotus on which this (image) stood, set with jewels and measuring two viral
and
two tōrai in height.
8. One pedestal on which this (image) stood, measuring three viral) and six
tōrai in
height, eight viral and six tōrai in length, and seven
viral and a half in breadth.
9. One solid aureola, measuring two muṛam, fourteen viral and a half in circumference.
10. To (the image of) Āḍavallār the same (queen) gave one string of
round beads (tiraḷ-
maṇi-vaḍam), (containing) six kaṛañju and a
half and (one) mañjāḍi of gold.
11. To (the image of) his consort Umāparamēśvarī the same (queen) gave:——
12. One spiral (tiru), (consisting) of a ruby which was strung on a gold string,
weighing,
with the lac, (one) kaṛañju and a half, two mañjāḍi and (one)
kuṉṟi, and worth four kāśu.
Into (it) were set three flat and round
diamonds; (on it) were fastened one smooth ruby
and one emerald (pachchai); and
(on it) were strung one smooth ruby with [large] cavities,
cuts and holes, two tāḷimbam, one eye and one hook.
13. One ornament of three strings (triśaram), weighing, with the lac, three
kaṛañju and
three quarters, four mañjāḍi and seven tenths, and worth eight
kāśu. On (it) were strung
eighty-seven pearls, ——(viz.) round pearls,
roundish pearls, polished pearls, small pearls,
(pearls) of brilliant water, of red
water, and resembling toddy in colour, ——six corals, two gold
pins (nembu), two
tāḷimbam (each of) which consisted of three (pieces) soldered together, and
two
eyes.
14. One string of beads for the marriage-badge (tāli-maṇi-vaḍam), (containing one)
kaṛañju)
and three quarters, two mañjāḍi and (one) kuṉṟi of gold.
The date of this inscription and the name of the donor are only partially preserved,
but
were doubtlessly the same as in the inscriptions Nos. 40 and 41. It records the setting-
up of copper images of two gods, ——Kshētrapāladēva (paragraph 2) and
Bhairava (7),——
and of three human beings, who were arranged in a group (24). These
were Śiṟuttoṇḍa-
Nambi (12), (his wife)
Tiruveṇkāṭṭu-Naṅgai (16) and (their son) Śīrāḷadēvar (19),
who,
according to the Periyapurāṇam, was killed by his parents and served up
as a meal to
Śiva in his form of Bhairava. Thus the inscription is an additional
proof of the antiquity
of the legends, which are embodied in the Periyapurāṇam, and
some of which are referred to
in other inscriptions of Rājarāja (No. 38) and
Rājēndra-Chōḷa (Nos. 40 and 41).
Śiṟuttoṇḍaṉ is already mentioned in
the Dēvāram of Tiruñāṉaśambandar.
1. (The following) divine and human images of copper,——which had been
set up until
the third year (of the king's reign) by•••••
Mūvēnda-Vēḷāṉ,——were engraved
on stone, after they had been measured by the
cubit measure (preserved) in the temple of
the lord, after the gold (given to
them) had been weighed by the stone called (after) Āḍaval-
lāṉ, and after the jewels had been weighed without the threads by the stone
called (after)
Dakshiṇa-Mēru-Viṭaṅkaṉ:——
2. One solid (image of) Kshētrapāladēva, having eight divine arms (and
measuring)
three quarters and one eighth of a muṛam in height from the feet to the
hair.
3. One pedestal on which this (image) stood, joined to a lotus (and measuring)
nine viral
in height and nine viral square.
4. To this (image) he gave:——One string of round beads (tiraḷ-maṇi-vaḍam),
(containing)
a quarter (of a kaṛañju) of gold.
5. One front-plate (vīra-paṭṭa), laid (round the head of the image and consisting
of) seven
mañjāḍi of gold.
6. Two plates (tagaḍu), (used as) sacred ear-rings (tirukkudambai), (and consisting
of)
three mañjāḍi of gold.
7. One solid (image of Siva in his) form (mūrti) of Śrī-Bhairava,
represented as
dancing, having two divine arms (and measuring) eighteen viral in
height from the feet to
the hair.
8. One pedestal on which this (image) stood, joined to a lotus (and measuring)
nine viral
in height and eight viral in breadth.
9. To this (image) he gave:——One string of round beads, (containing) four
mañjāḍi of
gold.
10. One string (vaḍam), weighing half a kaṛañju, four mañjāḍi and
(one) kuṉṟi, and
(worth) a quarter kāśu. On (it) were strung
thirty-three pearls, viz., erude pearls, twin
pearls and śappatti.
11. One string, weighing eight mañjāḍi, and (worth) a quarter kāśu. On
(it) were
strung thirty-seven pearls, viz., crude pearls, twin pearls and
śappatti.
12. One solid (image of) Śiṟuttoṇḍa-Nambi, having two arms (and
measuring) seven-
teen viral in height from the feet to the hair.
13. To this (image) he gave:——
14. One string of round beads, (containing) three mañjāḍi and (one) kuṉṟi of gold.
15. A collar (kāṟai) of rudrāksha (beads), (containing),——exclusive of the
rudrāksha
(beads),——half a kaṛañju and (one) mañjāḍi of gold.
16. One solid (image of) Tiruveṇkāṭṭu-Naṅgai, (measuring) fifteen
viral in height
from the feet to the hair.
17. To this (image) he gave:——
18. A neck-ring (paṭṭaikkāṟai), (consisting of) nine mañjāḍi and (one)
kuṉṟi of gold,——
including the marriage-badge (tāli) which was strung on
(it).
19. One solid (image of) Śīrāḷadēvar, having two arms (and
measuring) twelve viral
in height from the feet to the hair.
20. To this (image) he gave:——
21. One front-plate, laid (round the head of the image and consisting of) four
mañjāḍi
of gold.
22. Two plates, (used as) sacred ear-rings, (and consisting of one) mañjāḍi and
(one) kuṉṟi
of gold.
23. A neck-ring and a spear (śūla), (consisting of) half a kaṛañju, four
mañjāḍi and (one)
kuṉṟi of gold.
24. One pedestal on which the three images stood, joined to a lotus (and
measuring)
twenty-three viral in length, seven viral in breadth, and eight
viral in height together with
the lotus.
This inscription records that, before the 29th year of the reign of Rājarājadēva,
his
queen Abhimānavalli set up a copper image, the name of which is only partially
pre-
served. It seems however that it was a liṅga (paragraph 2) and that
images of Śiva (3),
Brahman (4), and Vishṇu in his
boar-incarnation (5) attended it.
The whole group probably referred to the following legend, which is narrated in
the
Aruṇāchala-Māhātmya, a mythical account of the Śaiva temple at
Tiruvaṇṇāmalai in the
South Arcot district:——“Śiva appeared as a fiery
liṅga to Brahman and Vishṇu, and
desired them to seek
his base and summit, which they attempted in vain.” On this occa-
sion, Vishṇu is said to have assumed the shape of a boar,
as stated in the subjoined
inscription.
1. Hail ! Prosperity ! (The following) copper image,——which had been set up in the
temple
of the lord Śrī-Rājarājēśvara until the twenty-ninth year (of the
king's reign) by Abhi-
mānavalliyār, a queen (dēvī) of the
lord Śrī-Rājarājadēva,——was engraved on stone,
after it had been measured by the
cubit measure (preserved) in the temple of the lord, and
after the jewels
(given to it) had been weighed without the threads by the stone called
(after)
Dakshiṇa-Mēru-Viṭaṅkaṉ:——
2. One [image of Liṅgapurā]ṇa[dēva], (measuring) twenty-one viral and
six
tōrai in height from the pedestal to the top, and one muṛam, [eleven]
viral and [two] tōrai
in circumference.
3. One solid image (of Śiva ?), represented as appearing with this (image),
having four.
divine arms (and measuring) twelve viral) and four tōrai in
height from the shank to the hair.
4. One solid (image of) Brahman, joined to the liṅga, having four divine
arms (and
measuring) seven viral in height.
5. One solid (image of) Vishṇu with the head of a boar (varāha-mūkha),
joined to
the liṅga), having four divine arms (and measuring) seven
viral) in height.
6. One pedestal (surmounted by) a lotus, (measuring) two muṛain, fourteen
viral and
four tōrai in circumference, and six viral and four
tōrai in height.
7. One cow's head, joined to this (pedestal and measuring) three
viral and four tōrai
in length, one viral and four tōrai in
breadth, and one viral in height.
8. To this (image) were given:——
9. One necklace (tāṛvaḍam), weighing (one) kaṛañju and a half, two
mañjāḍi and
(one) kuṉṟi, and worth a quarter kāśu. On (it)
were strung four hundred and thirty pearls
in clusters (puñjai-muttu).
10. One necklace, weighing three kaṛañju and a half, and worth half a kāśu. On
(it)
were strung eight hundred and eighty-seven pearls in clusters.
This inscription is another copy of Nos. 31 and 33.
This inscription commences on the same niche as the preceding No. 45, is continued
on the
four faces of each of two pillars, and ends on another niche. It records that, before
the 29th
year of the reign of Rājarājadēva, his queen Chōḷamahādēvī set up
copper
images of Ṛishabhavāhanadēva, i.e., Śiva whose vehicle is the bull,
of his consort Umā-
paramēśvarī, and of their son Gaṇapati,
and that she presented various ornaments to
each of these three images.
1. Hail ! Prosperity ! The following copper images, ——which had been set up in the
temple of
the lord Śrī-Rājarājēśvara until the twenty-ninth year (of the king's reign)
by
Śōṛamahādēviyār, the consort of our lord
Śrī-Rājarājadēva,——were engraved on stone,
after they had been measured by the
cubit measure (preserved) in the temple of the lord,
after the jewels (given to
them) had been weighed without the threads, the frames and the
copper nails by the stone
called (after) Dakshiṇa-Mēru-Viṭaṅkaṉ, and after the gold and
silver had
been weighed by the stone called (after) Āḍavallāṉ:——
2. One solid image of Ṛishabhavāhanadēva, having four divine arms and (measur-
ing) one muṛam, ten viral and two tōrai in height from the
feet to the hair.
3. One lotus on which this (image) stood, set with jewels and measuring three
viral)
and a half in height.
4. One solid image of his consort Umāparamēśvarī, measuring one muṛam and
five
viral in height from the feet to the hair.
5. One lotus on which this (image) stood, set with jewels and measuring two viral
and a
half in height.
6. One bull (r̥shabha), (partially) solid (and partially) hollow, and measuring
one muṛam,
six viral and five tōrai in height from the hoofs to the
horns.
7. One pedestal on which the god, his consort and the bull stood, (measuring)
two
muṛam, one viral and two tōrai in length, one and a quarter
muṛam in breadth, and ten viral
and one tōrai in height, and having on
its two sides (neṟṟi) two lions (siṁha), which jutted
out five viral
and six tōrai (and measured) four viral and a half in breadth, and eight
viral
and a half in height.
8. One solid aureola, covering the god, his consort and the bull, consisting of two
pillars
and one half-moon, and measuring six muṛam, nine viral and a half
in circum-
ference.
9. One solid image of Gaṇapati, measuring half a muṛam and five tōrai
in height from
the feet to the hair.
10. One lotus on which (this image) stood, set with jewels and measuring two viral
and
a half in height.
11. One pedestal, measuring nine viral in length, eight viral in breadth, and four
viral
and two tōrai in height.
12. One solid aureola, measuring one (muṛam) and three quarters and five viral in
cir-
cumference.
13. To (the image of) Ṛishabhavāhanadēva were given:——
14. One small sacred garland (tiru-mālai), weighing, with the lac, six kaṛañju
and a half,
four mañjāḍi and (one) kuṉṟi, and worth eleven kāśu. On
(it) were fastened fifty-six crystals,
twenty-four potti and thirty-six pearls,
viz., polished pearls and small pearls.
15. One tutturu, weighing, with the lac, (one) kaṛañju and a half, three
mañjāḍi and
eight tenths, and worth three kāśu. On (it) were fastened
one crystal and twenty-two
pearls, viz., round pearls, roundish pearls, polished pearls
and small pearls.
16. One string (vaḍam), weighing, with the lac, three kaṛañju and three
quarters, three
mañjāḍi and three tenths, and worth sixteen kāśu. On
(it) were strung thirty-three pearls,——
viz., round pearls, roundish pearls,
polished pearls, small pearls, nimboḷam, (pearls) with
rubbed surface,
(pearls) resembling toddy in colour, and ambumudu,——two corals, two lapis
lazuli,
two tāḷimbam, one eye and one hook.
17. One string, weighing, with the lac, three kaṛañju and three quarters, (one)
mañjāḍi
and eight tenths, and worth fifteen kāśu. On (it) were strung
thirty-five pearls,——viz., round
pearls, polished pearls, small pearls, nimboḷam,
payiṭṭam, (pearls) with rubbed surface, with
cracked surface and of red water, ——two
corals, two lapis lazuli, two tāḷimbam, one eye and
one hook.
18. One string, weighing, with the lac, three kaṛañju and three quarters, three
mañjāḍi
and one tenth, and worth fifteen kāśu. On (it) were strung
thirty-five pearls,——viz., round
pearls, roundish pearls, polished pearls, small pearls,
nimboḷam, payiṭṭam, (pearls) with
cracked surface and with rubbed surface,——two
corals, two lapis lazuli, two tāḷimbam, one
eye and one hook.
19. One girdle, weighing, with the lac, four kaṛañju and three
quarters, three mañjāḍi
and (one) kuṉṟi, and worth eleven kāśu. On
(it) were strung ninety-nine pearls,——viz., round
pearls, roundish pearls,
polished pearls and small pearls, ——six corals, two gold pins, two
tāḷimbam (each of)
which consisted of three (pieces) soldered together, and two eyes.
20. One ornament of five strings (pañchaśari), weighing, with the lac, eight
kaṛañju
and a half, three mañjāḍi and six tenths, and worth eight
kāśu. On (it) were strung two
hundred and forty-three pearls,——viz.,
round pearls, roundish pearls, polished pearls, small
pearls, crude pearls, śakkattu,
śappatti, (pearls) with rubbed surface and with cracked
surface, ——ten corals, two gold
pins, two tāḷimbam (each of) which consisted of five (pieces)
soldered
together, and one eye.
21. One sacred pearl ornament (śrī-chhanda), weighing,——with the lac (which was
used)
instead of the gold at the back of the chief jewel (nāyaka),——twenty-six
kaṛañju and (one)
mañjāḍi, and worth thirty kāśu. On (it)
were fastened twenty-one crystals, eight potti and
thirteen gold pins; and (on
it) were strung eight hundred and sixty-nine pearls, (viz.) round
pearls, roundish
pearls, polished pearls, small pearls, nimboḷam, payiṭṭam, crude
pearls,
śappatti, śakkattu, (pearls) of brilliant water and of red water, and
ambumudu.
22. One bracelet (vaḷaiyil) of balls (guṇḍu) soldered on a band
(paṭṭai) of gold, weighing
eleven kaṛañju and three quarters, (one)
mañjāḍi and (one) kuṉṟi, and worth thirteen, one
quarter and one eighth
kāśu. On (it) were strung three hundred and seventy-eight pearls,
(viz.)
round pearls, roundish pearls, polished pearls, small pearls, śappatti, śakkattu,
(pearls)
of brilliant water and of red water.
23. One bracelet of balls soldered on a band of gold, weighing ten kaṛañju and a
half,
three mañjāḍi and (one) kuṉṟi, and worth thirteen kāśu. On
(it) were strung three hundred
and seventy-six pearls, (viz.) round pearls,
roundish pearls, polished pearls, small pearls,
śappatti, śakkattu, (pearls) of
brilliant water and of red water.
24. One bracelet of balls soldered on a band of gold, weighing nine kaṛañju,
nine
mañjāḍi and (one) kuṉṟi, and worth six kāśu. On (it)
were strung two hundred and seventy-
one pearls, viz., polished pearls, small
pearls, crude pearls, śappatti and śakkattu.
25. One bracelet of balls soldered on a band of gold, weighing seven kaṛañju and a
half
and (one) mañjāḍi, and worth seven kāśu. On (it) were strung one
hundred and forty-two
pearls, viz., round pearls, roundish pearls, polished pearls,
small pearls, crude pearls,
śappatti and śakkattu.
26. One waist-band (udara-bandhana), weighing eight kaṛañju), seven
mañjāḍi and (one)
kuṉṟi, and worth eight kāśu. On (it) were
fastened eight crystals and three potti; and (on it)
were strung three hundred
and six pearls, (viz.) round pearls, roundish pearls, polished pearls,
small pearls,
crude pearls, śappatti, śakkattu, (pearls) of brilliant water and of red water.
27. One sacred girdle (tiruppaṭṭigai), weighing, with the lac, forty kaṛañju,
and worth
twenty-six kāśu. In (it) were included one kimbirimugam, ten small flowers (maṭṭappū),
one bud (moṭṭu) and four
[vi]ḍaṅgu; (on it) were fastened twenty crystals and twelve
potti;
and (on it) were strung seven hundred and thirty-four pearls, viz.,
crude pearls, śakkattu
and śappatti.
28. One sacred foot-ring (tiruvaḍikkāṟai) of balls soldered on a band of gold,
weighing
twelve kaṛañju and a half and (one) kuṉṟi, and worth fifteen and a
quarter kāśu. On (it)
were strung three hundred and seventy-five pearls,
(viz.) round pearls, roundish pearls,
polished pearls, small pearls, śappatti,
śakkattu, (pearls) of brilliant water and of red water.
29. One sacred foot-ring of balls soldered on a band of gold, weighing twelve
kaṛañju
and (one) kuṉṟi, and worth sixteen kāśu. On (it) were
strung three hundred and seventy-two
pearls, (viz.) round pearls, roundish pearls,
polished pearls, small pearls, śakkattu, śappatti,
(pearls) of brilliant water and of
red water.
30. One string of round beads (tiraḷ-maṇi-vaḍam), (containing) seven kaṛañju
and a
quarter of gold.
31. One string of round beads, (containing) seven kaṛañju, four
mañjāḍi and (one) kuṉṟi
of gold.
32. One sacred arm-ring (tirukkaikkāṟai), (consisting of) nine kaṛañju of gold.
33. One sacred arm-ring, (consisting of) eight kaṛañju and three quarters of gold.
34. One sacred arm-ring, (consisting of) eight kaṛañju and a half, three
mañjāḍi and
(one) kuṉṟi of gold.
35. One sacred arm-ring, (consisting of) six kaṛañju and three mañjāḍi of gold.
36. One sacred girdle, (consisting of) thirty kaṛañju of gold.
37. One sacred foot-ring, (consisting of) ten kaṛañju and a quarter of gold.
38. One sacred foot-ring, (consisting of) nine kaṛañju and three quarters, two
mañjāḍi
and (one) kuṉṟi of gold.
39. One pair of sacred sandals (tiruvaḍi-nilai), (consisting of) forty-nine
kaṛañju and
three quarters of gold.
40. One skull (kapāla), (consisting of) fifty kaṛañju, seven mañjāḍi
and (one) kuṉṟi of
gold.
41. One handle (kai) for a white chāmara (veṇ-śāmarai), (consisting of) twelve
kaṛañju
of gold.
42. One handle for a white chāmara, (consisting of) nine kaṛañju and three
quarters,
three mañjāḍi and six tenths of gold.
43. One small scimitar (kuṟṟ-uḍaivāḷ), the hilt (? āśu) and blade (?
kaṇḍam) of which
were inlaid with gold.
44. One paradal, (consisting of) one hundred and five kaṛañju of silver.
45. One bowl (maṇḍai), (consisting of) one hundred and eighty-five kaṛañju of silver.
46. One girdle (in the shape of) a snake (kachch-ōlam), (consisting of)
twenty-nine
kaṛañju and a quarter of silver.
47. To (the image of) Umāparamēśvarī, the consort of
Ṛishabhavāhanadēva, the
same (queen) gave:——
48. One spiral (tiru), (consisting) of a ruby which was strung on a gold
string,
weighing, with the lac, two kaṛañju, two mañjāḍi and (one)
kuṉṟi, and worth eight kāśu. Into
(it) were set three flat and round
diamonds,••••• one ruby•••••
with cavities and holes, one eye and one hook.
49. One bracelet of balls soldered on a band of gold, weighing seven kaṛañju and
a
half and (one) mañjāḍi, and worth seven kāśu. On (it) were strung
one hundred and thirty-
six pearls, viz., polished pearls, small pearls,
crude pearls, śappatti and śakkattu.
50. One bracelet of balls soldered on a band of gold, weighing ten kaṛañju and
nine
mañjāḍi, and worth twelve kāśu. On (it) were strung three
hundred and seventy-six pearls,
viz., round pearls, roundish pearls, polished pearls,
small pearls, śappatti, śakkattu, (pearls) of
brilliant water and of red water.
51. One sacred girdle, weighing, with the lac, twenty-[four] kaṛañju and a half,
three
mañjāḍi and (one) kuṉṟi, and worth fifteen kāśu. In
(it) were included one kimbirimugam,
ten small flowers and five buds; (on
it) were fastened ten crystals and five potti; and (on it)
were strung five
hundred and forty-eight pearls, viz., round pearls, roundish pearls, polished
pearls,
small pearls, crude pearls, śappatti and śakkattu.
52. One sacred foot-ring of balls soldered on a band of gold, weighing ten kaṛañju,
and
worth ten kāśu. On (it) were strung one hundred and sixty pearls,
viz., crude pearls, śakkattu
and śappatti.
53. One sacred foot-ring of balls soldered on a band of gold, weighing ten kaṛañju,
two
mañjāḍi and (one) kuṉṟi, and worth fifteen and a quarter kāśu.
On (it) were strung one
hundred and fifty-eight pearls, viz., crude pearls,
śakkattu and śappatti.
54. One string of beads for the marriage-badge (tāli-maṇi-vaḍam), (containing
one)
kaṛañju and three quarters, four mañjāḍi and (one) kuṉṟi of
gold.
55. One strung of round beads, containing four kaṛañju and a half and two
mañjāḍi of
gold.
56. One sacred arm-ring, (consisting of) five kaṛañju and three quarters, two
mañjāḍi
and (one) kuṉṟi of gold.
57. One sacred arm-ring, (consisting of) six kaṛañju of gold.
58. One sacred girdle, (consisting of) twenty kaṛañju and a quarter of gold.
59. One sacred foot-ring, (consisting of) eight kaṛañju and three quarters of gold.
60. One sacred foot-ring, (consisting of) six kaṛañju of gold.
61. To (the image of) Gaṇapati, which the same (queen) had set up, were given:——
62. One sacred gold flower (tiruppoṟpū), (consisting of) three kaṛañju of gold.
63. One sacred thread (pūṇ-nūl), (consisting of) six kaṛañju, two
mañjāḍi and (one)
kuṉṟi of gold.
This inscription records that, before the 29th year of the reign of
Rājarājadēva,
an officer of the king set up a copper image of
Bhr̥ṅgīśa, to which he presented some
ornaments.
Regarding Bhr̥ṅgi, I am indebted for the following information to Mr. P.Sundaram
Pillai,
M.A., Professor of Philosophy, Trivandrum College:——“Bhr̥ṅgi is one of
the
attendants (gaṇa) of Śiva. Allusions to his bigoted worship of Śiva, which would
not con-
descend even to acknowledge the godhead of Pārvatī, are frequent in Tamil
literature.
According to the Skāndapurāṇam, it was to annoy his
exclusive spirit, that Pārvatī sought
union with Śiva in the form of
Ardhanārīśvara. But Bhr̥ṅgi assumed the shape of a bee
and
pierced his way through the united body of the god and the goddess, going round and
worshipping
the Śiva portion only of the hermaphrodite. The goddess avenged herself then
by withdrawing
all śakti from the zealot, and he is now generally represented as a
skeleton,
supporting himself with a third leg, which Śiva, out of mercy, improvised for him.”
In accord-
ance with this myth, three legs and three arms are attributed to the
image of Bhr̥ṅgīśa in
paragraph 2 of the subjoined inscription.
1. Hail ! Prosperity ! The following copper image,——which had been set up in the temple
of
the lord Śrī-Rājarājēśvara until the twenty-ninth year (of the king's reign)
by Kōvaṉ
(i.e., Gōpa) Aṇṇāmalai, alias
Kēraḷāntaka-Viṛupparaiyaṉ, a Perundaram of the minor
treasure
(śiṟudaṉam) of the lord Śrī-Rājarājadēva,——was engraved
on stone, after it
had been measured by the cubit measure (preserved) in the temple of
the lord, after the
jewels (given to it) had been weighed without the threads by the
stone called (after)
Dakshiṇa-Mēru-Viṭaṅkaṉ, and after the gold had been
weighed by the stone called
(after) Āḍavallāṉ:——
2. One solid image of Bhr̥ṅgīśa, (measuring) one muṛam, two
viral and a half in
height from the feet to the hair, and having a bush
(śeḍi) of the height of one viral, three
divine feet and three divine arms.
3. One pedestal on which this (image) stood, set with jewels (and measuring)
twenty
viral in length, twelve viral in breadth, and six viral in
height.
4. To this (image) were given:——
5. One ornament of three strings (triśaram), weighing, with the lac, five
kaṛañju and a
quarter, and worth three and a half kāśu. On (it) were
strung one hundred and fifty pearls,
——viz., śakkattu and crude pearls,——(one)
tāḷimbam and (one) eye.
6. One necklace (kaṇṭha-nāṇ), weighing, ——inclusive of one rudrāksha (bead),
(one) eye
and (one) hook, ——(one) kaṛañju, and worth five
kāśu.
7. One sacred arm-ring (tirukkaikkāṟai), (consisting of one) kaṛañju and two
mañjāḍi
of gold.
8. One sacred arm-ring, (consisting of one) kaṛañju and four mañjāḍi of gold.
9. One sacred arm-ring, (consisting of) three quarters (of a
kaṛañju), four mañjāḍi and
(one) kuṉṟi of gold.
10. One sacred foot-ring (tiruvaḍikkāṟai), (consisting of one) kaṛañju and four
mañjāḍi
of gold.
11. One sacred foot-ring, (consisting of one) kaṛañju, (one) mañjāḍi and (one)
kuṉṟi of
gold.
12. One sacred foot-ring, (consisting of one) kaṛañju, three mañjāḍi and
(one) kuṉṟi of
gold.
This inscription records that, before the 29th year of the reign of Rājarājadēva,
his
queen Trailōkyamahādēvī set up copper images of Śiva called
Kalyāṇasundara, of his
wife Umāparamēśvarī, and of the two gods
Vishṇu and Brahman, who were represented
as worshipping the
first image, and that she presented a number of ornaments to the first two
images. An
inscription of the 10th year of the reign of Rājēndra-Chōḷadēva (No. 11)
refers
to these two images of Kalyāṇasundara and his wife as having been set up
by
Trailōkyamahādēvī, the consort of Rājarājadēva.
1. Hail ! Prosperity ! The following copper images,——which had been set up in the
temple of
the lord Śrī-Rājarājēśvara until the twenty-ninth year (of the king's
reign)
by Trailōkyamahādēvī, the consort of our lord
Śrī-Rājarājadēva,——were engraved
on stone, after they had been measured by the
cubit measure (preserved) in the temple of
the lord, after the jewels (given to
them) had been weighed by the stone called (after)
Dakshiṇa-Mēru-Viṭaṅkaṉ, and after the gold had been weighed by the
stone called
(after) Āḍavallāṉ:——
2. One solid image of Kalyāṇasundara, having four divine arms (and measuring)
one
muṛam and three quarters, two viral and a half in height from the feet to
the hair.
3. One lotus on which this (image) stood, set with jewels (and measuring) four
viral and
a half in height.
4. One solid image of his consort Umāparamēśvarī, (measuring) one
muṛam, eleven
viral and a half in height from the feet to the hair.
5. One lotus on which this (image) stood, set with jewels and measuring four
viral) and
two tōrai in height.
6. One pedestal on which the god and his consort stood, (measuring) two muṛam)
and
fourteen viral in length, twenty-two viral in breadth, and nine viral
in height.
7. One solid aureola, covering the god and his consort, (consisting of) two pillars
and
one half-moon, and measuring seven muṛam in circumference.
8. One solid (image of) Vishṇu, standing, pouring out water to this
(god), having four
arms (and measuring) twenty viraḷ in height from the
feet to the hair.
9. One lotus on which this (image) stood, set with jewels (and measuring) two
viral
and a half in height.
10. One four-legged pedestal, (which measured) three quarters (of a muṛam) and
three
viral in height up to the lotus, and which consisted of four legs and a bush
(śeḍi) which was one
viral and a half thick.
11. One solid (image of) Brahman, represented as offering an oblation
(huta), having
[four] arms and four faces, comfortably seated (and measuring)
half a muṛam in height from
the feet to the hair.
12. One pedestal, joined to a lotus, set with jewels (and measuring) eight viral
in height,
twelve viral and a half in breadth, and three quarters (of a muṛam),
three viral and a half in
length.
13. To (the image of) Kalyāṇasundara were given:——
14. One sacred ear-ring (tirukkambi), (consisting of one) kaṛañju and a half of gold.
15. One sacred ear-ring, (consisting of one) kaṛañju, nine mañjāḍi and
(one) kuṉṟi of
gold.
16. One string of round beads (tiraḷ-maṇi-vaḍam), (containing) five kaṛañju
and four
mañjāḍi of gold.
17. One string of round beads, (containing) five kaṛañju and (one) mañjāḍi of gold.
18. One string of round beads, (containing) five kaṛañju, two mañjāḍi
and (one) kuṉṟi of
gold.
19. One sacred arm-ring (tirukkaikkāṟai), (consisting of) twenty kaṛañju and a
half and
(one) mañjāḍi of gold.
20. One sacred arm-ring, (consisting of) twenty kaṛañju and a half, two
mañjāḍi and
(one) kuṉṟi of gold.
21. One sacred arm-ring, (consisting of) twenty kaṛañju and six mañjāḍi of gold.
22. One sacred arm-ring, (consisting of) nineteen kaṛañju and three quarters of gold.
23. Two sacred foot-rings (tiruvaḍikkāṟai), consisting of thirty-five kaṛañju
and a
quarter of gold, ——each (consisting of) seventeen kaṛañju and a half, two
mañjāḍi and (one)
kuṉṟi of gold.
24. To (the image of) the consort of this (god) were given:——
25. A spiral (tiru), strung on a neck-ring (paṭṭaikkāṟai) of gold, weighing
(one) kaṛañju
and a quarter and (one) kuṉṟi, and worth three and a half
kāśu. Into (it) were set three flat
and round diamonds; and (on it) were
fastened one crystal, one potti and one nāli-Gaṅga-
pāḍikal.
26. One sacred ear-ring, (consisting of one) kaṛañju and a half and (one) kuṉṟi of gold.
27. One sacred ear-ring, (consisting of one) kaṛañju, nine mañjāḍi and
(one) kuṉṟi of
gold.
28. One string of round beads, (containing) four kaṛañju and six mañjāḍi of gold.
29. One string of round beads, (containing) four kaṛañju and a half of gold.
30. One string of round beads; (containing) four kaṛañju and nine mañjāḍi of gold.
31. One sacred arm-ring (consisting of) eleven kaṛañju and three quarters and
four
mañjāḍi of gold.
32. One sacred arm-ring, (consisting of) eleven kaṛañju and three quarters, two
mañjāḍi
and (one) kuṉṟi of gold.
33. One sacred foot-ring, (consisting of) twelve kaṛañju, two mañjāḍi
and (one) kuṉṟi of
gold.
34. One sacred foot-ring, (consisting of) twelve kaṛañju and a half and (one)
mañjāḍi of
gold.
This inscription records, that king Rājarājadēva set up a copper image of the
god
Subrahmaṇya before the 29th year of his reign.
1. Hail ! Prosperity ! (The following) copper image, which the lord
Śrī-Rājarāja-
dēva had set up until the twenty-ninth year (of his
reign) in the temple of the lord Śrī-
Rājarājēśvara, was measured
by the cubit measure (preserved) in the temple of the lord,
and engraved on stone:——
2. One solid image of Subrahmaṇyadēva, having four divine arms (and
measuring)
twenty viral and five tōrai in height from the feet to the
hair.
3. One lotus on which this (image) stood, set with jewels (and measuring) three
viral in
height.
4. One pedestal, (measuring) ten viral in breadth, eleven viral in length,
and five viral
and four tōrai in height.
5. One solid aureola, (measuring) three muṛam, five viral and six
tōrai in circum-
ference.
This inscription describes a group of copper images, which king Rājarājadēva had
set
up before the 29th year of his reign. The chief image was one of
Dakshiṇāmūrti,
a form of Śiva, who was represented as seated under a banyan-tree
on a mountain and as
surrounded by several attendants and attributes.
1. Hail ! Prosperity ! (The following) copper images, which the lord
Śrī-Rājarāja-
dēva had set up until the twenty-ninth year (of his
reign) in the temple of the lord Śrī-
Rājarājēśvara, were
measured by the cubit measure (preserved) in the temple of the lord,
and engraved on
stone:——
2. One solid image of Dakshiṇāmūrti, having four divine arms (and
measuring)
eighteen viral) in height from the mountain (parvata) on which
(it) was seated, to the hair.
3. One mountain on which this (image) was seated, (measuring) at its foot one
muṛam
and ten viral in length, one muṛam and four viral in
breadth, and twelve viral in height.
4. Two mountain peaks (śikhara), (measuring) twelve viral above it in height,
nine viral
in length, and eight viral in breadth.
5. Two solid Kiṁnaras, joined to these peaks, having two arms (and measuring)
four
viral in height from the feet to the hair.
6. Two solid Kiṁnarīs, having two arms (and measuring) three viral and a
half in height
from the feet to the hair.
7. One solid (image of) Muśalagaṉ, lying under the sacred
foot of the god, having
two arms (and measuring) ten viral in length from the
feet to the hair.
8. Two solid Ṛishis), having two arms (and measuring) twelve viral in
height from
their seat to the hair.
9. Two solid Ṛishis, having two arms (and measuring) eight viral in height
from their
seat to the hair.
10. One solid snake (pāmbu), (measuring) six viral in height from the tail to the hood.
11. Two solid Karṇaprāvr̥tas, having two arms (and measuring)
three viral in height
from their seat to the hair.
12. One solid tiger (puli), lying on the mountain (and measuring) five
viral and a half
in length from the tail to the forelock.
13. One solid banyan-tree (āla-vr̥ksha), measuring one muṛam, eight
viral and a half in
length from the mountain to the top, and six viral and six
tōrai in circumference. On (it)
were sewn nine separately made large branches,
and on these, forty-two minor branches.
14. One wallet (pokkaṇam), suspended (from the tree and measuring) three
viral and
four tōrai in length, one viral and two tōrai in
breadth, and four tōrai in thickness.
15. A solid handle (kai), (measuring) six viral and six tōrai in length,
and one viral
and a half in circumference; and, joined to it, one bunch of peacock's
feathers (taṛai), (to be
carried in) the hand (and measuring) five viral
in length and three viral in circumference.
This inscription records that, before the 29th year of the reign of Rājarājadēva,
his
queen Pañchavan-mahādēvī (paragraphs 1, 36 and 37) set up copper images of
Śiva called
Taiñjaiyaṛagar, of his wife Umāparamēśvarī, and of their
son Gaṇapati, to which
she presented a number of valuable ornaments. The description
of some of these ornaments
is still more detailed than usual, and often obscure, because the
meanings of part of the
technical terms are unknown. As regards the name of the chief image,
its first part,
Taiñjai, is the same as Tañjai or
Tañjāvūr. The second part, Aṛagar, means ‘the
beautiful one.’ The whole
name would thus be synonymous with that of the god Tañjai-
Viṭaṅkar, who
must, however, be distinct from Taiñjaiyaṛagar, as the image of his consort
had been set up
by Kundavaiyār, the elder sister of Rājarājadēva.
1. Hail ! Prosperity ! The following copper images,——which had been set up in the
temple of
the lord Śrī-Rājarājēśvara until the twenty-ninth year (of the king's reign)
by
Pañchavaṉ-mahādēvī, the consort of our lord
Śrī-Rājarājadēva,——were engraved on
stone, after they had been measured by the
cubit measure (preserved) in the temple of the lord,
after the jewels (given to
them) had been weighed by the stone called (after) Dakshiṇa-
Mēru-Viṭaṅkaṉ, and after the gold and silver had been weighed by the stone
called
(after) Āḍavallāṉ:——
2. One solid image, bearing the sacred name of Taiñjaiyaṛagar, having four
divine
arms and (measuring) two muṛam and four viral in height from the
feet to the hair,——
including (an image of) Muśalagaṉ, who was lying under
that sacred foot, on which (the
god) stood.
3. One lotus on which this (image) stood, set with jewels and measuring [five
viral]
in height.
4. One solid image of his consort Umāparamēśvarī, measuring one (muṛam)
and
three quarters, [two] viral and a half in height from the feet to the hair.
5. One lotus on which this (image) stood, set with jewels and measuring four viral
and
a half in height.
6. One pedestal on which the god and his consort stood, measuring [two] muṛam
and
four viral in length, one muṛam••••• in breadth, and eleven viral in
height.
7. One solid aureola, covering the god and his consort, consisting of two pillars and
one
half-moon, and measuring seven muṛam in circumference.
8. One solid image of Gaṇapati, standing, having [four divine arms], and
(measuring)
three quarters and one eighth of a muṛam in height from the feet to
the hair.
9. One lotus on which this (image) stood, set with jewels and measuring [two]
viral and
[a half] in height.
10. One pedestal, measuring [nineteen] viral in length, nine [and three quarters of
a
viral] in breadth, and five viral in height.
11. One solid aureola, measuring two, three quarters and one eighth of a muṛam
in
circumference.
12. To this (image of) Tai[ñjaiyaṛagar] were given:——
13. [One] sacred garland (tiru-mā[lai]), hanging down,
weighing,——inclusive of the piñju
and of the lac, and exclusive of the threads,
——ninety-one kaṛañju, and worth one hundred and
twenty-five kāśu. On••••• and
on the inner side (?) were strung••• -nine
pearls, viz., round pearls, roundish pearls,
polished pearls and small pearls; on twenty-one
marriage-badges (tāli), [two]•••; on
two marriage-badges which were soldered together,
and on two tāḷimbam (each of) which
consisted of five (pieces) soldered together, were fastened
ninety-four crystals, eleven
potti and four hundred and•••-two diamond crystals; (and)
on the
[pā]ligai, it had one eye and one hook.
14. One ornament consisting of a single string, weighing,——exclusive of the
threads
used for stringing, and inclusive of the lac,——four kaṛañju, nine
mañjāḍi and eight tenths, and
worth six kāśu. On (it) were strung
thirty-one pearls,——viz., polished pearls, small pearls,
crude pearls and
(pearls) resembling toddy in colour,——two corals, two lapis lazuli,
two
tāḷimbam, one eye and one hook.
15. One ornament consisting of a single string, weighing, ——inclusive of the
minute
nails in the tāḷimbam and of the lac, and exclusive of the
threads used for stringing,——four
kaṛañju and a half, two mañjāḍi and four
tenths, and worth eight kāśu. On (it) were strung
twenty-eight old
pearls,——viz., small pearls and crude pearls,——two corals, two lapis lazuli,
two
tāḷimbam, one eye and one hook.
16. One ornament consisting of a single string, weighing, ——inclusive of the lac and exclu-
sive of the threads,——four kaṛañju, nine mañjāḍi and nine tenths,
and worth seven kāśu. On
(it) were strung thirty old pearls,——viz.,
polished pearls, small pearls and crude pearls,——two
corals, one lapis lazuli, one
sapphire, two tāḷimbam, one eye and one hook.
17. One ornament consisting of a single string, weighing, ——inclusive of the lac
and
exclusive of the threads,——four kaṛañju and two mañjāḍi, and worth ten
kāśu. On (it) were
strung thirty-two old pearls, ——viz., polished
pearls, small pearls, (pearls) of brilliant water,
of red water and of rubbed surface,
and śappatti, ——two corals, two lapis lazuli, two tāḷimbam,
one eye and one
hook.
18. One sacred pearl ornament (śrī-chhanda), weighing,——inclusive of the lac, and
exclu-
sive of the threads used for stringing, ——one hundred and six kaṛañju,
(one) mañjāḍi and two
tenths, and worth one hundred and forty-one kāśu. (It
had) two clasps (? mugam), two
pendants (tūkkam), eight front-plates
(iḍaikkaṭṭu), ten eyes, two front-plates with eyes,
eight pins
(nembu) soldered together, four double pins, two kaṟaḍigai, two
double hooks,
two treble hooks, and eight nails for pearls sewn on (taippu-mutt-āṇi).
On (it) were strung
two thousand five hundred and twenty-four pearls, viz., round
pearls, roundish pearls, polished
pearls, small pearls, nimboḷam, ambumudu and crude
pearls. (On it) were sewn eight pearls,
viz., śakkattu, śappatti, polished
pearls and small pearls. On the two clasps, on the front-
plates and on the pendants
were fastened thirty-seven crystals, twenty-seven potti and
seventy-five
tarup[pu].
19. One Telugu ear-ring ([Va]ḍuga-vāḷi), weighing, inclusive of the
gold, two kaṛañju
and a half and three mañjāḍi, and worth seven
kāśu. On (it) were strung nine pearls, viz.,
small pearls,
nimboḷam and (pearls developed only) on one side (? oruppuṟavaṉ).
20. One sacred armlet (śrī-bāhu-valaya), weighing,——inclusive of the lac, and
exclusive
of the red stones (śivappu-śilai) affixed (to it) and of the
threads,——forty-five kaṛañju and a
half, four mañjāḍi and (one)
kuṉṟi, and worth fifty-two kāśu. On two front-plates and on one
clasp were
fastened forty-nine crystals, six potti and one hundred and eighty-one diamond
crystals.
On (it) were strung as pendants (? kāl) two hundred and sixty-three pearls,
viz.,
round pearls, roundish pearls, polished pearls and small pearls.
21. One sacred armlet, weighing,——inclusive of the lac, and exclusive of the red
stones
affixed (to it) and of the threads,——forty-five kaṛañju and three
quarters and two mañjāḍi, and
worth fifty-two kāśu. On two front-plates and
on one clasp were fastened fifty crystals, six
potti and one hundred and ninety-five
diamond crystals. On (it) were strung as pendants two
hundred and sixty-five pearls,
viz., round pearls, roundish pearls, polished pearls and small
pearls.
22. One sacred arm-ring (tirukkaikkāṟai) of balls (guṇḍu) and sockets
(kēvaṇam) soldered
on a band paṭṭai of gold, weighing, ——exclusive of the
threads used for stringing and of the
copper nails, and inclusive of the lac, ——twenty-two
kaṛañju, nine mañjāḍi and (one) kuṉṟi,
and worth twenty-eight
kāśu. On eleven strings (vaḍam) (attached) to two points (tuṇḍa)
were
strung four hundred and eleven pearls, viz., round pearls, roundish pearls,
polished
pearls, small pearls, śappatti, śakkattu and crude pearls. On (it)
were fastened thirty-two
crystals and twelve potti.
23. One sacred arm-ring of balls and sockets soldered on a band of gold,
weighing,——
inclusive of the lac, and exclusive of the copper nails and of the
threads,——twenty-two kaṛañju
and (one) kuṉṟi, and worth twenty-six
kāśu. On eleven strings (attached) to two points were
strung
three hundred and eighty-five pearls, viz., round pearls, roundish pearls,
polished
pearls, small pearls, śakkattu, śappatti and crude pearls. On (it)
were fastened thirty-two
crystals and twelve potti.
24. One sacred arm-ring of balls and sockets soldered on a band of gold,
weighing,——
inclusive of the lac, and exclusive of the copper nails and of the
threads,——twenty-two kaṛañju
and six mañjāḍi, and worth twenty-seven
kāśu. On eleven strings (attached) to two points
were strung four hundred and
fifteen pearls, viz., round pearls, roundish pearls, polished
pearls, small pearls,
śappatti and śakkattu. On (it) were fastened thirty-two crystals
and
twelve potti.
25. One sacred arm-ring of balls and sockets soldered on a band of gold,
weighing,——
inclusive of the lac, and exclusive of the copper nails and of the
threads,——twenty-two kaṛañju
and three quarters and four mañjāḍi, and worth
twenty-nine kāśu. On eleven strings
(attached) to two points were strung four
hundred and twenty-six pearls, viz., round pearls,
roundish pearls, polished pearls,
small pearls, śappatti, śakkattu and crude pearls. On (it)
were fastened
thirty-two crystals and twelve potti.
26. A sacred girdle (tiruppaṭṭigai), weighing,——inclusive of the lac, and exclusive of
the
threads and of the stones (śilai),——eighty kaṛañju and three quarters, two
mañjāḍi and (one)
kuṉṟi, and worth fifty-five kāśu. On one clasp
were fastened twenty-four crystals, nine potti
and fifty-six diamond crystals. On twelve
flowers (pū), (each of which consisted of) five (pieces)
joined, were fastened
fifty-four crystals and six potti. On eight small flowers (maṭṭappū)
were
fastened four crystals and four potti. On one bud (moṭṭu) at the top of the
chief
pendant (? tāṉaittūkkam) (which had the shape of) a braided garland
([p]iṉṉukkōvai), were
fastened one crystal, one potti, nine diamond crystals
and eight bundles (śavi) of three strings
(each). Into eight small pendants
(śiṟu-tūkkam),——in the middle of the bundles,——(each of)
which had three
viḍaṅgu at the top of an enāli, were set eight potti, and
(on them) were
fastened sixteen crystals. On the body (? uḍal), the points, the
bundles, the pendants and
the chief pendant were strung two thousand three hundred and
forty-nine pearls, viz., round
pearls, roundish pearls, polished pearls, small pearls,
crude pearls, śakkattu and śappatti.
On the clasp were sewn nine
śappatti pearls.
27. One sacred foot-ring (tiruvaḍīkkāṟai) of balls and sockets soldered on a band of
gold,
weighing, ——inclusive of the lac, and exclusive of the copper nails and of the
threads,——thirty-
one kaṛañju), six mañjāḍi and (one)
kuṉṟi, and worth forty-four kāśu. On twelve strings
(attached) to two
points were strung four hundred and sixty-nine pearls, viz., round pearls,
roundish
pearls, polished pearls, small pearls, crude pearls, śappatti and śakkattu. On
(it)
were fastened forty-two crystals and thirty potti.
28. One sacred foot-ring of balls and sockets soldered on a band of gold,
weighing,——
inclusive of the lac, and exclusive of the copper nails and of the threads used for
stringing,——
thirty kaṛañju and a half, four mañjāḍi and three tenths, and
worth forty-two kāśu. On
twelve strings (attached) to two points were strung
four hundred and eighty-eight pearls,
viz., round pearls, roundish pearls, polished
pearls, small pearls, crude pearls, śappatti and
śakkattu. On (it) were
fastened forty-two crystals and thirty potti.
29. One sacred arm-ring, (consisting of) eleven kaṛañju and a half of gold.
30. One sacred arm-ring, (consisting of) eleven kaṛañju, seven mañjāḍi
and (one) kuṉṟi
of gold.
31. One sacred arm-ring, (consisting of) twelve kaṛañju and a half of gold.
32. One sacred arm-ring, (consisting of) twelve kaṛañju and three quarters and
two mañ-
jāḍi of gold.
33. One sacred foot-ring, (consisting of) fourteen kaṛañju and a quarter of gold.
34. One sacred foot-ring, (consisting of) thirteen kaṛañju and three quarters
and (one)
mañjāḍi of gold.
35. One small scimitar, the hilt (?), blade (?) and knob of which were inlaid with gold.
36. One plate (taḷigai), bearing the illustrious name of
Pañchavaṉ-mahādēvī (and
consisting of) four hundred and nineteen
kaṛañju, seven mañjāḍi and (one) kuṉṟi of silver.
37. One cup (vaṭṭil), bearing the illustrious name of Pañchavaṉ-mahādēvī
(and
consisting of) seventy-one kaṛañju, six mañjāḍi and four tenths
of silver.
38. To (the image of) Umāparamēśvarī, the consort of this
Taiñjaiyaṛagar,——
the same (queen) gave:——
39. One pair of pearl śiḍukku, weighing, inclusive of the gold, two kaṛañju
and (one)
kuṉṟi, and worth four and seven twentieths of a kāśu. On
(it) were strung eighteen pearls,
viz., śappatti and small pearls.
40. One pearl bracelet (śūḍagam), weighing,——inclusive of the lac, and exclusive of
the
threads used for stringing, ——twenty kaṛañju and a quarter and (one)
kuṉṟi, and worth thirty
kāśu. To two points (were attached) six
kaṟaḍigai, twenty-four potti which were soldered and
set into sockets, and
seventy fastened crystals. On fourteen strings were strung four
hundred and eighty-one pearls,
viz., round pearls, roundish pearls, polished pearls, small
pearls, crude pearls,
śakkattu and old pearls.
41. One pearl bracelet, weighing, ——inclusive of the lac, and exclusive of the threads
used
for stringing, ——twenty-one kaṛañju and a quarter, and worth thirty
kāśu. To two points
(were attached) six kaṟaḍigai, twenty-four
potti which were soldered and set (into) sockets, and
seventy-nine fastened
crystals. On fourteen strings were strung four hundred and eighty-
five pearls,
viz., round pearls, roundish pearls, polished pearls, small pearls, crude
pearls,
śakkattu and old pearls.
42. One sacred foot-ring, weighing,——inclusive of the lac and exclusive of the
threads,——
twenty kaṛañju and three quarters and two mañjāḍi, and worth
twenty-five kāśu. To two
points (were attached) six kaṟaḍigai,
twenty-two potti which were soldered and set (into) sockets,
and eighty-seven
fastened crystals. On twelve strings were strung four hundred and sixty-
seven
pearls, viz., round pearls, roundish pearls, polished pearls, small pearls, crude
pearls,
śakkattu and old pearls.
43. One sacred foot-ring, weighing, ——inclusive of the lac and exclusive of the
threads,
——nineteen kaṛañju and eight mañjāḍi, and worth twenty-four
kāśu. To two points (were
attached) six kaṟaḍigai, twenty-four
potti which were soldered and set (into) sockets, and
eighty-one fastened
crystals. On twelve strings were strung four hundred and sixty-eight
pearls, viz., round
pearls, roundish pearls, polished pearls, small pearls, crude pearls, śakkattu
and old
pearls.
44. A collar (kāṟai), (consisting of) two kaṛañju, seven mañjāḍi and
(one) kuṉṟi of gold,——
including one spiral (tiru) which was strung on
(it).
45. One sacred arm-ring, (consisting of) nine kaṛañju and a half and (one) kuṉṟi of gold.
46. One sacred arm-ring (consisting of) nine kaṛañju and a quarter of gold.
47. One sacred foot-ring, (consisting of) ten kaṛañju and a half, two
mañjāḍi and (one)
kuṉṟi of gold.
48. One collar with a spiral (tiṛukkāṟai), (consisting of) eleven
kaṛañju and a quarter
of gold.
49. To (the image of) Gaṇapati, which the same (queen) had set up, she gave:——
50. One sacred arm-ring, (consisting of) ten kaṛañju and a half of gold.
51. One sacred arm-ring, (consisting of) ten kaṛañju of gold.
52. One sacred foot-ring, (consisting of) eleven kaṛañju and three quarters of gold.
53. One sacred foot-ring, (consisting of) twelve kaṛañju, seven
mañjāḍi and (one) kuṉṟi
of gold.
This inscription records that, before the 29th year of his reign, king
Rājarājadēva
set up a copper image of Mahā-Vishṇu.
1. Hail ! Prosperity ! (The following) copper image, which the lord
Śrī-Rājarājadēva
had set up until the twenty-ninth year (of his reign) in
the temple of the lord Śrī-Rājarā-
jēśvara, was engraved on stone,
after it had been measured by the cubit measure (preserved)
in the temple of the
lord:——
2. One solid image of Mahā-Vishṇu, having four divine arms (and measuring)
nineteen
viral and six tōrai in height from the feet to the hair.
3. One lotus on which this (image) stood, set with jewels (and measuring) three
viral in
height.
4. One pedestal, joined to it (and measuring) twelve viral square, and five
viral and two
tōrai in height.
5. One solid aureola, covering this (image and measuring) two muṛam, twenty
viral and
six tōrai in circumference.
This inscription records the setting-up of a copper image of Patañjalidēva, who
was
represented as half man and half snake, before the 29th year of the reign of
Rājarājadēva.
The donor was one of the queens of the latter, whose name is
obliterated, but, with the help
of the inscription No. 51, may be restored as
Pañchavaṉ-mahādēvī.
1. Hail ! Prosperity ! The following copper image,——which had been set up in the
temple of
the lord Śrī-Rājarājēśvara until the twenty-ninth year (of the king's reign)
by
[Pañcha]va[ṉ]-mahādēvī, the consort of our lord
Śrī-[Rājarājadēva],——was
engraved on stone, after it had been measured by the
cubit measure (preserved) in the temple
of the lord, and after the gold (given to
it) had been weighed by the stone called (after)
Āḍavallāṉ:——
2. One solid image of Śrī-Patañjalidēva, (measuring) one, [three] quarters
and one
eighth [of a muṛam] in height from the tail to the hoods (phaṇa). It
had five hoods, in the
midst of these hoods one face, one crown (makuṭa), two divine
arms, above the navel a human
body, and below the navel three coils.
3. One lotus-seat (padmāsana) on which this (image) rested, set with jewels
(and
measuring) nine viral and a half in height, and three, three quarters and
one eighth of a
muṛam in circumference.
4. One solid aureola, covering this (image and measuring) four muṛam in circumference.
5. To this (image) were given:——
6. Twenty-two sacred gold flowers, consisting of forty-four kaṛañju of gold,——each
(con-
sisting of) two kaṛañju of gold.
7. One pair of sacred (ear-rings in the shape of a) makara, consisting
of (one) kaṛañju
and three quarters and four mañjāḍi of gold.
8. One sacred arm-ring, (consisting of) four kaṛañju and three quarters, two
mañjāḍi and
(one) kuṉṟi of gold.
9. One sacred arm-ring, (consisting of) five kaṛañju of gold.
This inscription opens with the same historical passage as Nos. 10 to 19, and records
that
certain persons deposited a sum of money in favour of the images of
Chandraśēkhara-
dēva and of his consort before the 10th year of the
reign of Rājēndra-Chōḷadēva.
The two images had been set up by king
Rājarājadēva.
1. Hail ! Prosperity ! In the tenth year (of the reign) of
Kō-Parakēsarivarman, alias
Śrī-Rājēndra-Chōḷadēva, who,——in
(his) life of high prosperity, (during which he) rejoiced
that, while Fortune,
having become constant, was increasing, the goddess of the great earth,
the goddess of victory
in battle, and the matchless goddess of fame had become his great
queens,——conquered with
(his) exceedingly great army Iḍaituṟai-nāḍu; Vaṉavāśi, whose
warriors
(were protected by) walls of continuous forests; Koḷḷippākkai, whose walls
were
surrounded by śuḷḷi (trees); Maṇṇaikkaḍakkam of unapproachable
strength; the crown of
the king of Īṛam, who came to close quarters in fighting; the
exceedingly beautiful crown
of the queen of the king of that (country); the crown of
Sundara and the pearl-necklace of
Indra, which the king of the South had
previously given up to that (king of Īṛam); the
whole Īṛa-maṇḍalam on the
transparent sea; the crown praised by any and the garland
of the sun, family-treasures, which
the arrow-shooting (king of) Kērala rightfully wore;
many ancient islands,
whose old and great guard was the sea, which
the crown of pure gold,
worthy of Lakshmī, which Paraśurāma,
fortifications of
Śāndimattīvu impregnable, had deposited (there), wh
(he) bound the kings twenty-one times; the seven and a half lakshas of
Iraṭṭa-pāḍi, (which
was) strong by nature, (the conquest of which was
accompanied) with immeasurable fame, (and
which he took from) Jayasiṁha,
who, out of fear (and) full of vengeance, turned his back at
Muyaṅgi and hid
himself; and the principal great mountains, (which contained) the nine
treasures;——there
was engraved on stone (the name of) the village, which had received on
interest from
Chaṇḍēśvaradēva,——who is the first servant of the supreme lord, who has
been
pleased to take up gladly his abode in (the temple called)
Śrī-Rājarājēśvara,——(part)
of the money, which had been deposited until
the tenth year (of the reign) of the lord Śrī-
Rājēndra-Chōḷadēva for the offerings and other expenses required by (the
image of)
Chandraśēkharadēva,——which the lord Śrī-Rājarājadēva
had set up in the temple of
the lord Śrī-Rājarājēśvara,
(and) which the lord Śrī-Rājēndra-Chōḷadēva had
attached to the
Perundaṉattu Āṉaiyāḷgaḷ,——and by (the image of) his
consort.
2. The members of the assembly of Perumākkaḷūr, a brahmadēya in
Kiṛār-kūṟṟam,
(a subdivision) of Nittaviṉōda-vaḷanāḍu, have
received after (the harvest of) the paśāṉ in
the tenth year (of the
reign) of the lord Śrī-Rājēndra-Chōḷadēva one hundred and
twenty
kāśu out of the money, which the Perundaṉattu Āṉaiyāḷgaḷ,——who
were attached to (the
image of) Chandraśēkharadēva, which had been set up by
the lord Śrī-Rājarājadēva,
and to (the image of) his consort, ——had
deposited for the offerings and other expenses required
by these (two images). For
(these one hundred and twenty kāśu), they have to pay every year,
as long as the moon
and the sun endure, fifteen kāśu into the treasury of the lord,——the rate
of interest
being one eighth kāśu per year for each kāśu.
This inscription records that, before the 29th year of the king's reign, an officer of
Rāja-
rājadēva, named Īrāyiravaṉ Pallavayaṉ, alias
Mummaḍi-Śōṛa-Pōśaṉ, set up a
copper image of Chaṇḍēśvaradēva, to which he presented a few ornaments. In an
inscription of the 10th year of the
reign of Rājēndra-Chōḷadēva, this image is referred
to as
having been set up by the same officer, and his name occurs three times in the large
Leyden
grant.
1. Hail ! Prosperity ! The following copper image,——which had been set up in the
temple of
the lord Śrī-Rājarājēśvara until the twenty-ninth year (of the king's reign)
by
Īrāyiravaṉ Pallavayaṉ, alias Mummaḍi-Śōṛa-Pōśaṉ, a
Perundaṉam of the lord Śrī-
Rājarājadēva,——was engraved on stone, after it had been measured by the cubit
measure
(preserved) in the temple of the lord, and after the jewels (given to it)
had been weighed
without the threads by the stone called (after)
Dakshiṇa-Mēru-Viṭaṅkaṉ:——
2. One solid image of Chaṇḍēśvaradēva, having two divine arms and
(measuring)
one muṛam, six viral and six tōrai from the feet to
the hair.
3. One lotus on which this (image) stood, set with jewels (and measuring) three
viral and
two tōrai in height.
4. One pedestal, having an auspicious mark (? bhadra) in the middle of its front
side
(and measuring) one [muṛam, four] viral and a half in length, [ten]
viral in breadth, and
seven viral in height.
5. One solid aureola, (measuring) four muṛam, eight viral and a half in circumference.
6. One solid axe (maṛu), held by this (image and measuring)
thirteen viral in length,
and two viral and a half in circumference.
7. To this (image) were given:——
8. A girdle (of) three strings (vaḍam), weighing, with the lac,
eight kaṛañju and three
quarters, (one) mañjāḍi and (one) kuṉṟi,
and worth seven and one twentieth of a kāśu. On
(these strings) were strung
ninety-three pearls, ——viz.), polished pearls, small pearls, (pearls)
resembling
toddy in colour, with rubbed surface and with cracked surface, and old pearls, ——
six corals,
six lapis lazuli, two tāḷimbam (each of) which consisted of three (pieces)
soldered
together, one eye and one hook.
9. One ornament consisting of a single string ([ēkāval]li), weighing, with the lac,
two
kaṛañju, two mañjāḍi and (one) kuṉṟi, and worth one and a half
kāśu. On (it) were strung
•••••• pearls,——viz., polished pearls, small
pearls, (pearls) resembling toddy in
colour, with rubbed surface and with cracked
surface,——two corals, two lapis lazuli, two tāḷim-
bam, one eye and one
hook.
10. One string, weighing (one) kaṛañju and (one) kuṉṟi, and worth half a
kāśu. On (it)
were strung forty-six pearls, ——viz., polished pearls,
small pearls, (pearls) resembling toddy
in colour, with rubbed surface and with cracked
surface, and old pearls,——and one coral.
This inscription records that, before the 29th year of the king's reign, the same officer
of
king Rājarājadēva, who is mentioned in the inscription No. 47, set up a copper
image
of the sun-god, Sūryadēva, and presented some ornaments to this image.
1. Hail ! Prosperity ! The following copper image,——which had been set up in the
temple of
the lord Śrī-Rājarājēśvara until the twenty-ninth year (of the king's
reign)
by Kōvaṉ Aṇṇāmalai, alias
Kēraḷāntaka-Viṛupparaiyaṉ, a Perundaram of the
minor treasure
(śiṟudaṉam) of the lord Śrī-Rājarājadēva,——was engraved on stone,
after
it had been measured by the cubit measure (preserved) in the temple of the lord,
after
the jewels (given to it) had been weighed without the threads by the stone called
(after)
Dakshiṇa-Mēru-Viṭaṅkaṉ, and after the gold had been weighed by the
stone called
(after) Āḍavallāṉ:——
2. One solid image of Sūryadēva, having two divine arms (and measuring)
one
muṛam and two viral in height from the feet to the hair.
3. One lotus on which this (image) stood, set with jewels (and measuring) two
viral
and a half in height.
4. One pedestal, having an auspicious mark in the middle of the front side
(and
measuring) one and one eighth of a muṛam in length, nine viral in
breadth, and six viral in
height.
5. One solid aureola, (measuring) three, one half and one eighth of a muṛam in
circum-
ference.
6. To this (image) were given:——
7. One garland of rays, hanging down, weighing, with the
lac, ten kaṛañju, nine
mañjāḍi and (one) kuṉṟi, and worth fifteen
and one twentieth of a kāśu. It had seventeen
marriage-badges (tāli) strung on
(it), two front-plates (iḍaikkaṭṭu), two pāligai (each of)
which
consisted of three (pieces) soldered together, five eyes, four kaḷḷippū)
and one hook. On (it)
were fastened thirty-three crystals, twenty-one diamond crystals,
twenty-three potti, and
one hundred and seventeen pearls, viz., round pearls,
roundish pearls, polished pearls, small
pearls, śappatti and śakkattu.
8. One koṭpu, weighing,——inclusive of the gold (threads) on
which it was strung,——(one)
kaṛañju and (one) kuṉṟi, and worth three
kāśu.
9. One girdle (kaḷāvam), weighing, with the lac, six kaṛañju and four
mañjāḍi, and
worth eight kāśu. On (it) were strung ninety
pearls,——viz., round pearls, polished pearls,
small pearls and nimboḷam, ——six
corals, six lapis lazuli, two pāligai (each of) which consisted
of three
(pieces) soldered together, one eye and one hook.
10. One sacred pearl ornament (śrī-chhanda), weighing, with the lac, eighteen
kaṛañju
and six mañjāḍi, and worth fifteen kāśu. It had two clasps
(mugam), eight front-plates
and two chief pendants (nāyaka-tūkkam), (each of)
which had three viḍaṅgu at the top of an
enāli. On
(it) were fastened twenty crystals, eight diamond crystals and twelve potti;
and
(on it) were strung five hundred and eleven pearls, viz., polished pearls, small
pearls,
śakkattu, twin pearls and crude pearls.
11. One pair of sacred ear-rings (tirukkambi), (consisting of one) kaṛañju of gold.
12. One pair of sacred arm-rings (tirukkaikkāṟai), (consisting of) three
kaṛañju and three
quarters, and two mañjāḍi of gold.
13. One pair of sacred foot-rings (tiruvaḍikkāṟai), (consisting of) two
kaṛañju and three
quarters, and (one) kuṉṟi of gold.
This inscription is engraved on the left of the entrance to the second gōpura, the inside
of which bears the inscriptions Nos. 24 to 28. Paragraph 1 states,
that it is the continua-
tion of another inscription, now much obliterated, to the
north of “the gate of Rājarāja,”
i.e., to the right of the second
gōpura. As the preserved portion of the inscription is not
dated, it remains doubtful
if it has to be assigned to the reign of Rājarājadēva or to that
of Rājēndra-Chōḷadēva.
It consists of a list of villages, which had to supply watchmen for
the temple.
1. As, ——after the stone had been inscribed on the north of the sacred gate
(tiru-vāśal) of
[Śrī]-Rājarāja••• up to the shrine (ālaya) of
Īśānamūrti,——the space at that spot
was not sufficient, the portion which was
missing there, was engraved on stone at this spot, (as
follows):——
2. The members of the assembly of Rājāśraya-chaturvēdimaṅgalam in
Uṟaiyūr-
kūṟṟam, (a subdivision) of
Kēraḷāntaka-vaḷanāḍu, have to supply two temple watch-
men.
3. The members of the assembly of Aṟiñjigai-chaturvēdimaṅgalam in
the same
nāḍu have to supply one temple watchman.
4. The villagers of Va[ya]lūr in the same nāḍu have to supply one temple watchman.
5. The villagers of Karuppūr in the same nāḍu have to supply [one] temple
watch-
man.
6. [The members of the assembly] of••• taṇḍalai in Mī[kō]ṭ[ṭa-
nāḍu], (a subdivision) of
[Kēraḷāntaka-va]ḷanāḍu, have to supply one temple watch-
man.
7. The [members of the assembly of Utta[maśīli]-chaturvēdimaṅgalam
in
Viḷā-nāḍu, (a subdivision) of Pāṇḍyakulāśani-vaḷanāḍu,
have to supply one temple
watchman.
8. The members of the assembly of Śōṛamahādēvi-chaturvēdimaṅgalam in
the
same nāḍu have to supply one temple watchman.
9. The members of the assembly of Iḍaiyāṟṟu-maṅgalam in
Iḍaiyāṟṟu-nāḍu, (a
subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu, have to supply one temple watchman.
10. The members of the assembly of Nallūr, alias
Pañchavaṉmahādēvi-chatur-
vēdimaṅgalam, in Nallūr-nāḍu,
(a subdivision) of Nittaviṉōda-vaḷanāḍu, have to
supply one temple
watchman.
11. The villagers of Kundavai-nallūr in Ka[rambai-nāḍu], (a
subdivision) of
Nittaviṉōda-vaḷanāḍu, have to supply one temple watchman.
12. The villagers of Perumilaṭṭūr in [Kiṛ]āṟ-kūṟṟam, (a
subdivision) of Nitta-
viṉōda-vaḷa[nāḍu], have to supply one
temple watchman.
13. The members of the assembly of Irumbudal, alias
Maṉukulaśūḷāmaṇi-
chaturvēdimaṅgalam, in
Ā[vūr-kū]ṟṟam, (a subdivision) of Nittaviṉōda-vaḷa-
nāḍu, have to supply one temple watchman.
14. The villagers of [V]iḷattūr in Āvūr-kūṟṟam, (a subdivision)
of the same nāḍu,
have to supply [one] temple watchman.
15. The members of the assembly of Ja[nan]ātha-chaturvēdimaṅgalam
in
Muḍichchōṇāḍu, (a subdivision) of
[Nitta]vi[ṉōda-va]ḷanāḍu, have to supply one
temple watchman.
16. The members of the assembly of Śiṟṟiṉa[vāṛ], alias
Paramēśvara-chaturvēdi-
maṅgalam, in the same nāḍu have to
supply one temple watchman.
17. The members of the assembly of [Kī]•• [p]ūṇḍi, alias Olōkamahā-
dēv[i-chatu]rvēdimaṅgalam, in Veṇṇi-kūṟṟam, (a
subdivision) of Nittaviṉōda-
va[ḷanāḍu], have to supply one temple
watchman.
18. The members of the assembly of Pūva[ṇū]r, alias
Avanikēsari-chaturvēdi-
maṅgalam, in the same [nāḍu] have to
supply one temple watchman.
19. The members of the assembly of [P]erunaṅgai-maṅgalam in the same nāḍu
have
to supply one temple watchman.
20. The villagers of Śiṟṟambar in Pāmbuṇi-kūṟṟam, (a
subdivision) of [Nittavi]-
ṉōda-va[ḷanā]ḍu, have to supply [one]
temple watchman.
The outer face of the North wall of the temple enclosure bears five inscriptions, one
of
Kulōttuṅga and four of Rājarājadēva. Of these, only the top lines are visible, while
the
lower portions are buried underground to a depth of about five feet. With
the permission
of the Municipal authorities, I excavated the whole of the first inscription, as
it is the only
inscription of Kulōttuṅga at Tañjāvūr. It is dated in the 15th year of the
reign of Kō-Rāja-
kēsarivarman, alias
Kulōttuṅga-Chōḷadēva, and opens with a panegyrical introduc-
tion,
which describes the achievements of this king. Mr. V.Kanakasabhai Pillai has already
published
an inscription of the 42nd year of the same reign at Tirukkaṛukkuṉṟam in
the
Chingleput district. I have copies of a number of others. Three of these
have the same
introduction as the Tañjāvūr and Tirukkaṛukkuṉṟam inscriptions,
viz., one of the 18th year
at the Raṅganātha temple, Śrīraṅgam, one of the
45th year at Ālaṅguḍi in the Tanjore
district, and one of the 47th year at the
Jambukēśvara temple, Śrīraṅgam. Others
resemble the so-called smaller Leyden
grant.
The king, to whose reign these inscriptions belong, is identical with the hero of
the
Kaliṅgattu-Paraṇi, a historical poem in Tamil, extracts from which were published
by Mr.
Kanakasabhai. This identity may be safely concluded from the mention
of the following
particulars both in the inscriptions and in the poem:——1. The conquest of
Chakrakōṭṭa
by Kulōttuṅga, while he was still a Yuvarāja. 2. The battle at Maṇalūr on the Tuṅ-
gabhadrā. 3. The defeat of the five Pāṇḍyas. 4. The conquest of Kōṭṭāṟu.
5. The conquest of
Kaliṅga. 6. The name of one of Kulōttuṅga's queens,
Tyāgavallī.
7. His surname Jayadhara.
According to the Kaliṅgattu-Paraṇi, Kulōttuṅga's father belonged to the
lunar race, and
his mother was the daughter of Rājarāja or Gaṅgaikoṇḍa-Chōḷa of the
solar race. As
pointed out by Mr. Kanakasabhai and Dr. Fleet, it follows from these statements, that the
hero of the poem is identical with
the Eastern Chalukya king Kulōttuṅga-Chōḍadēva I.,
who reigned from A.D.
1063 to 1112; that his unnamed father and mother were the
Eastern Chalukya king
Rājarāja I. and Ammaṅgadēvī; and that his maternal
grand-
father, ——though inaccurately called Rājarāja in the text of the poem,——was
the Chōḷa king
Rājēndra-Chōḷadēva or Gaṅgaikoṇḍa-Chōḷa.
A few important details regarding
the reign of Kulōttuṅga I. are recorded in the
Chellūr grant of Vīra-Chōḍa. He was
originally called
Rājēndra-Chōḍa,——evidently after his maternal grandfather, the Chōḷa
king
Rājēndra-Chōḷa,——and ruled over the country of Vēṅgī. Having conquered
Kērala,
Pāṇḍya and Kuntala (the country of the Western Chālukyas), he
ascended the throne of
the Chōḷa kingdom under the name Kulōttuṅgadēva.
By his queen Madhurāntakī, the
daughter of the Chōḷa king
Rājēndradēva, he had seven sons. His original dominion,
the country of
Vēṅgī, he governed through viceroys, viz., 1. his paternal uncle
Vijayā-
ditya VII. (A.D. 1063 to 1077); 2. his son
Rājarāja II. (A.D. 1077 to 1078); and 3.
his son Vīra-Chōḍa (A.D. 1078
to at least 1100). Some of these statements of the Chellūr
grant are confirmed by the
Kaliṅgattu-Paraṇi and by the inscriptions of Kulōttuṅga. His
original name
Rājēndra-Chōḷadēva occurs in two inscriptions of the 2nd year of his
reign at
Kōlār and at Tiruvoṟṟiyūr near Madras, while all later inscriptions call
him
Kulōttuṅga-Chōḷadēva. His early war with the king of Kuntala is
referred to in the
subjoined inscription (1. 3), and his subsequent accession to the throne of
the Chōḷa king-
dom, which had fallen into a state of anarchy, is
recorded by the same inscription (ll. 4 to 9)
and by the poem (x. 26 to 32). Victories over the
Pāṇḍyas are also narrated in the in-
scription (ll. 18 ff. and 39 ff.).
The conquest of the Kēralas is alluded to by the mention
of the Western region (l.
32), of the Western hill-country (l. 54) and of the Sahya mountain
(l. 52). A short
Sanskrit inscription at Chidambaram must be attributed to the
same
Kulōttuṅga-Chōḷa as the subjoined inscription, because it refers to the
conquest of the
five Pāṇḍyas, of Kōṭṭāra (i.e.,
Kōṭṭāṟu), of the Kēraḷas, and of the Sahya mountain.
There is yet another source for the history of Kulōttuṅga's reign,——Bilhaṇa's
Vikramāṅ-
kadēvacharita. In this poem he is called “Rājiga, the lord of Vēṅgī,” and his accession
to the Chōḷa throne
is placed immediately before the defeat of the Western Chālukya
king
Sōmēśvara II. and the coronation of the latter's younger brother
Vikramāditya VI. in
A.D. 1076. According to the Vikramāṅkacharita, Rājiga
was the ally of Sōmēśvara II. and
was put to flight by Vikramāditya VI. while Sōmēśvara
II. was taken prisoner. Those who
know the habits of Indian court-poets, will
not be surprised to find, that the inscriptions of
Kulōttuṅga differ from the
Vikramāṅkacharita by claiming the victory for the Chōḷas. In
the subjoined
inscription (ll. 23 ff.) Vikkalaṉ, i.e., Vikramāditya VI., is said to have
fled
before Kulōttuṅga from Naṅgili (in Maisūr) to the Tuṅgabhadrā
river, which appears to
have then formed the southern limit of the Western Chālukya dominions.
The smaller
Leyden grant and a few similar inscriptions of Kulōttuṅga couple the name of
Vikkalaṉ with
that of Śiṅgaṇaṉ, i.e., Jayasiṁha IV. whom his elder
brother Vikramāditya VI. appointed
viceroy of Banavāse. As the
Vikramāṅkacharita places Rājiga's usurpation of the Chōḷa
throne shortly before
A.D. 1076, it follows that the reign of 49 years from A.D. 1063 to
1112, which one of the
Eastern Chalukya grants attributes to Kulōttuṅga, must include the
time
during which he was only heir-apparent of the Chōḷa kingdom. The name of his pre-
decessor on the Chōḷa throne is not mentioned in the two chronicles. The
Vikramāṅkacharita
relates that, before Rājiga usurped the Chōḷa throne,
Vikramāditya VI. married the
daughter of the then Chōḷa king, and that
after the latter's death he secured the throne to
his wife's brother, who shortly after lost
his life. The Kaliṅgattu-Paraṇi (x. 26) calls
Kulōttuṅga's
predecessor “the king of kings” (maṉṉar maṉṉavaṉ). The eighth canto of the
same
poem contains a short summary of the history of the Chōḷas. The last verse (30)
of
this poetical history probably refers to the reign of Kulōttuṅga, and the preceding
verse
(29), which speaks of a king who defeated the Kuntaḷas (i.e., the
Western Chālukyas) at
Kūḍal-saṁgama, to Kulōttuṅga's predecessor on the throne.
The battle at Kūḍal-saṁ-
game, i.e., at the junction of the
Tuṅgabhadrā and Kr̥shṇā rivers, is referred to in unpub-
lished inscriptions of the Chōḷa king Kō-Rājakēsarivarman,
alias Vīra-Rājēndra-
dēva, who claims to have defeated
Āhavamalla (II.) and his two sons Vikkalaṉ and
Śiṅgaṇaṉ at
Puṉal-kūḍal-saṁgama. An inscription of the 5th year of the reign of this
king at
Maṇimaṅgalam in the Chingleput district proves that he was still reigning after
A.D.
1063, the year of the accession of Vijayāditya VII. of Vēṅgī, whom he alleges
to
have re-established in his dominions. This Vīra-Rājēndradēva appears
to be “the king of
kings” who preceded Kulōttuṅga, and the father-in-law of Vikramāditya VI.
The verse of
the Kaliṅgattu-Paraṇi which mentions the battle at Kūḍal-saṁgama, is
preceded by another
verse (27), which speaks of a king who won the battle at Koppai.
This statement must
refer to the Chōḷa king Kō-Parakēsarivarman,
alias Rājēndradēva, whose inscrip-
tions record that he defeated
Āhavamalla (II.) “at Koppam on the bank of the big
river,”
i.e., at Koppa on the Tuṅgā river in the Kaḍūr district of the Maisūr state.
This
Rājēndradēva is perhaps identical with that Rājēndradēva of the solar race,
whose daughter
Madhurāntakī was married to Kulōttuṅga according to the Chellūr
grant. The subjoined
table shows the somewhat complicated relations between Kulōttuṅga and
his Chōḷa prede-
cessors:——
The last lines of the subjoined inscription contain the name of
Arumor̥-Naṅgai,
the queen of Vīra-Rājēndradēva, who, as previously
stated, appears to have been the
predecessor of Kulōttuṅga. There are no traces of letters
after the word dēviyār in line 64,
though there would have been sufficient room for
further lines on the same panel. It
appears, therefore, that the inscription was left
unfinished by the engraver, perhaps because
political or private reasons prevented
Arumor̥-Naṅgai from executing the donation, which
she intended to make to the temple.
(Line 1.) Hail ! Prosperity ! While the wheel of his (authority) rolled as far as
the
golden circle (i.e., Mount Mēru) on the earth, which was surrounded by the moat of
the sea,
that was (again) surrounded by (his)
fame,——Kō-Rājakēsarivarman, alias the emperor
(chakravartin)
Śrī-Kulōttuṅga-Chōḷadēva, wedded first in the time (when he
was still)
heir-apparent (iḷaṅgō), the brilliant goddess of victory at
Śakkarakōṭṭam (Chakrakōṭṭa)
by deeds of valour.
(L. 2.) (He) seized a herd of mountains of rut (i.e., rutting elephants) at
Vayirāgaram
(Vajrākara).
(L. 3.) (He) unsheathed (his) sword, showed the strength of (his) arm, and
spurred (his)
war-steed, so that the army of the spear-throwing king of
Kondaḷa (Kuntala) retreated.
(L. 4.) Having established (his) fame, and having put on the garland of (the victory
over)
the Northern region, (he) put on by right (of inheritance) the pure
royal crown of jewels, in
order to stop the prostitution of
the goddess with the sweet and excellent lotus-flower (i.e.,
Lakshmī) of the Southern
region, and the loneliness of the goddess of the good country whose
garment is the
Poṉṉi (Kāvērī).
(L. 9.) The kings of the old earth placed (on their heads) his two feet as a large crown.
(L. 11.) The river (of the rules) of the ancient king Manu swelled, (and) the
river (of
the sins) of the Kali (age) dried up.
(L. 12.) (His) sceptre swayed over every region; the sacred shadow of (his)
white
parasol shone (as) the white moon everywhere on the circle of the great earth;
(and his) tiger
(banner) fluttered on the matchless Mēru
(mountain).
(L. 16.) (Before him) stood many rows of elephants, unloaded from ships and
presented
as tribute by the kings of remote islands whose girdle was the sea.
(L. 18.) The big head of the brilliant king of the South (i.e., the Pāṇḍya)
lay outside
his golden town, being pecked by kites.
(L. 20.) Not only did the speech (of Vikkalaṉ):——“After this day a permanent
blemish
(will attach to Kuḷōttuṅga), as to the crescent (which is the origin) of
(his) family,”
——turn out wrong, but the bow (in) the hand of
Vikkalaṉ was not (even) bent against (the
enemy).
(L. 23.) While (Vikkalaṉ) lost his pride, and while the dead (bodies of his)
furious
elephants (covered) the whole (tract) from Naṅgili of rocky roads to the Tuṅgabhadrā,
which adorned the country
(nāḍu) of Maṇalūr,——(his) boasted valour abated; the mountains
which
(he) ascended, bent their backs; the rivers into which (he) descended, eddied
and
breached (their banks) in their course; (and) the seas into which (he)
plunged, became
troubled and agitated.
(L. 32.) Being desirous of the rule over the Western region, (he) seized simultaneously
the
two countries (pāṇi) called Gaṅgamaṇḍalam and
Śiṅgaṇam, troops of furious elephants
which had been
irretrievably abandoned (by the enemy), crowds of women (the angles of)
whose
beautiful eyes were as pointed as daggers, the goddess of fame, and the great goddess
of
victory, who changed to the opposite (side) out of fear, because (Vikkalaṉ) himself
and
(his) father had turned their backs again and again on many days.
(L. 39.) Being pleased (to resolve) in (his) royal mind to conquer with great fame
the
Pāṇḍimaṇḍalam (i.e., the Pāṇḍya country), (he) despatched
his great army,——which pos-
sessed excellent horses (resembling) the waves of
the sea, war-elephants (likewise resembling)
waves, and troops (resembling)
water,——as though the Northern ocean was about to overflow
the Southern ocean.
(L. 43.) (He) destroyed the jungle which the five Pañchavas (i.e.,
Pāṇḍyas) had
entered as refuge, when they became much afraid on a battle-field where
(he) fought (with
them), turned their backs and fled.
(L. 46.) (He) subdued (their) country, made them catch hot fever (in) hills
where wood-
men roamed about, and planted pillars of victory in every direction.
(L. 50.) (He) was pleased to seize the pearl fisheries, the Podiyil
(mountain) where the
three kinds of Tamil (flourished), the (very) centre of the (mountain) Śayyam
(Sahya,
i.e., the Western Ghāṭs) where furious rutting elephants were captured, and
Kaṉṉi.
(L. 53.) After (he) had fixed the boundaries of the Southern (i.e.,
Pāṇḍya) country,
every living being in the Western hill-country
(Kuḍamalaināḍu) ascended to the
great heaven.
(L. 55.) (He) was pleased to bestow on the chiefs of the agricultural tracts of
his
(country) settlements on the roads, including (that which passed)
Kōṭṭāṟu, in order that
(his) power might rise
(and) the enemies might be scattered.
(L. 57.) In the fifteenth year (of the reign) of (this king), who was pleased to
sit (on his
throne), while (his) valour and liberality shone like (his)
pearl-necklace of great splendour,
and like the flower-garland on (his) royal
shoulders,——Arumor̥-Naṅgaiyār, alias••
[siṁha]ṉ-mahādēviyār,
who was the consort of the lord Śrī-Vīra-Rājēndradēva,
••••••
This and the next inscription (No. 60) are engraved on the walls of the small shrine
of
Chaṇḍēśvara, which is situated opposite to the North entrance of the central shrine
of
Rājarājēśvara. No. 59 describes one diadem and nine girdles for the use of the image
of
Rājarājēśvara, the chief idol of the temple. These ornaments were made partly
of gold
and jewels from the temple treasury, and partly of pearls, which king
Rājarājadēva had
presented to the temple before the 29th year of his reign. A
number of corals, which
formed part of the ornaments, were purchased by the temple treasurers
for gold, which the
king had seized after conquering the Chēra king and the
Pāṇḍyas (paragraphs 2, 3, 4, 9
and 11) in
Malaināḍu (paragraph 3).
This inscription is referred to as being engraved on the walls of the temple of Chaṇ-
ḍēśvara in paragraph 1 of the inscription No. 3, which is a mere continuation
of the
present inscription.
1. Hail ! Prosperity ! [The sacred ornaments] of jewels of the first quality,
made
(partly) of [gold] and jewels [of the first quality, which had accumulated] in the
treasury [of
the lord of the Śrī-Rājarājēśvara (temple)],——excluding
those which [were exhibited (to
the public ?) at the treasury of the lord of the
Śrī-Rājar]ājēśvara (temple),——and (partly)
of jewels, which the
lord Śrī-Rājarājadēva had been pleased to give (to the temple) [until
the
twenty-ninth year (of the reign) of] Kō-Rājakēsarivarman, alias
[Śrī-Rājarāja-
dēva], who,——while (his) heart rejoiced, that,
like the goddess of fortune, the goddess of the
great earth had become his wife, ——in his life
of growing strength, during which, having
been pleased to destroy the ships (at)
Kāndaḷūr-Śālai, he conquered by his army,
which was victorious
in great battles, Vēṅgai-nāḍu, Gaṅga-pāḍi, Taḍigai-pāḍi,
Nuḷamba-pāḍi,
Kuḍamalai-nāḍu, [Kollam, Kaliṅgam], Īṛa-maṇḍalam, (the
conquest of which)
made (him) famous (in) the eight directions, and the seven and a half
lakshas
of Iraṭṭa-pāḍi,——deprived the Śer̥yas of their
splendour, while (he) was resplendent (to
such a degree) that (he) was
worthy to be worshipped everywhere,——[were weighed by the
jewel weight called (after)
Dakshiṇa-Mēru-Viṭaṅkaṉ, exclusive of the threads and of
the frames, (but)
inclusive of the lac and of the piñju, and were engraved on stone]
(as
follows):——
2. One diadem (vīra-paṭṭa), made [for the lord of the]
Śrī-Rājarā[jēśvara (temple)]
(and containing) three hundred and
forty-three ka[ṛañju and]••••• of gold,
which was a quarter inferior in
fineness to the (gold standard called) daṇḍavāṇi.•••
[crystals, which were fastened
(on it), weighed••• seven kaṛa]ñju and [(one)
mañjāḍi]. [Three
potti] weighed (one) ma[ñjāḍi]. Ten [diamond crystals] weighed
(one)
mañjāḍi and (one) kuṉṟi. The lac in (it) and the bands
(bandha) weighed two hundred and
seventy-six [kaṛañju and a half, and] three
mañjāḍi. [The piñju weighed••• kaṛañ]ju
and three quarters,
four mañjāḍi and (one) kuṉṟi. Sixty-four corals, which were strung on
it
(and taken) from the corals, for which the treasurers [of the chief jewels] supplied
the funds
[from the gold], which the lord Śrī-Rājarājadēva [had seized after
conquering] the Chēra
king and the Pāṇḍyas, weighed seven
kaṛañju, eight mañjāḍi and (one) kuṉṟi. [Thirteen]
thousand three
hundred and [twenty]-eight [pearls], (which were taken from) the pearls of [the
second
quality], which the lord Śrī-Rājarājadēva had poured out as flowers at the
sacred
feet and with which he had worshipped the feet of the god, (viz.) round pearls,
roundish
pearls, polished pearls, small pearls, nimboḷam, payiṭṭam, ambumudu, crude
pearls, twin pearls,
śappatti, śakkattu, (pearls) of brilliant water and of red water,
weighed five hundred and
forty-seven kaṛañju. Altogether, (the diadem) weighed
one thousand one hundred and
ninety-seven kaṛañju, seven mañjāḍi and
(one) kuṉṟi, and was worth•••••
kāśu.
3. One••• sacred girdle, made for the lord (and containing) eight
hundred and
three kaṛañju, nine mañjāḍi and (one) kuṉṟi of gold,
which was a quarter inferior in fineness
to the daṇḍavāṇi. [Thirty]••• crystals,
which were fastened (on it), [weighed
three ka]ṛañju and nine
mañjāḍi. The piñju weighed (one) kaṛañju and a half, three
mañjāḍi
and (one) kuṉṟi. Five thousand six hundred and eleven pearls, which
vere strung on it
(and taken from) the pearls, which the lord
Śrī-Rājarājadēva had poured out as flowers at
the sacred feet and-with which he
had worshipped the feet of the god, (viz.), round pearls,
roundish pearls, polished
pearls, small pearls, pearls of brilliant water and of red water,
weighed two hundred and
thirty-five kaṛañju and three quarters, and two mañjāḍi. Fifty-
seven corals, which were strung (on it and taken) from the corals, for which the
treasurers
of the chief jewels supplied the funds from the gold, which (the king) had
seized after
conquering the Chēra king and the Pāṇḍyas in
Malaināḍu, weighed seven kaṛañju
and (one) kuṉṟi. Altogether,
(the girdle) weighed one thousand and fifty-one kaṛañju, nine
mañjāḍi
and (one) kuṉṟi, and was worth two thousand kāśu.
4. One sacred girdle, made of gold which had been taken from the treasury, (and con-
taining) ten kaṛañju and three quarters, and (one) kuṉṟi of gold,
which was a quarter inferior
in fineness to the daṇḍavāṇi. The lac weighed nine
kaṛañju and six mañjāḍi. The piñju
weighed three quarters (of a
kaṛañju) and two mañjāḍi. Fifteen crystals, which were
fastened (on it),
weighed (one) kaṛañju and three mañjāḍi. Three potti weighed four
mañjāḍi
and (one) kuṉṟi. Two thousand and seventy-seven pearls, which were
strung (on it and
taken from the pearls) of the second quality, which the lord
Śrī-Rājarājadēva had poured
out as flowers at the sacred feet and with which he
had worshipped the feet of the god, (viz.),
round pearls, roundish pearls, polished
pearls, small pearls, nimboḷam, payiṭṭam, ambumudu,
crude pearls, śappatti,
śakkattu, twin pearls, pearls of brilliant water and of red water,
weighed
fifty-four kaṛañju and a half, and two mañjāḍi. Thirty corals, which were
strung
(on it and taken) from the corals, for which the treasurers of the chief jewels
supplied the
funds from the gold, which (the king) had seized after conquering the
Chēra king and the
Pāṇḍyas, weighed three quarters (of a
kaṛañju) and two mañjāḍi. Altogether, (the girdle)
weighed seventy-seven
karañ u and three quarters, and was worth one hundred kāśu.
5. One sacred girdle, made of gold which had been taken from the treasury, (and con-
taining) ten kaṛañju and three quarters of gold, which was a quarter
inferior in fineness to
the daṇḍavāṇi. The lac weighed nine kaṛañju, eight
mañjāḍi and (one) kuṉṟi. The piñju
weighed three quarters (of a
kaṛañju) and two mañjāḍi. Fifteen crystals, which were fastened
(on it),
weighed (one) kaṛañju. Three potti weighed three mañjāḍi. [One thousand]
five
hundred and forty-one pearls, which were strung (on it and taken) from the pearls
of the
second quality, which the lord Śrī-Rājarājadēva had poured out as flowers
at the sacred feet
and with which he had worshipped the feet of the god, (viz.) round
pearls, roundish pearls,
polished pearls, small pearls, nimboḷam, payiṭṭam, ambumudu,
crude pearls, twin pearls,
śappatti, śakkattu, pearls of brilliant water and of red
water, weighed forty-three kaṛañju
and three quarters, and two mañjāḍi.
Twenty-four corals, which were strung (on it and
taken) from the corals in the treasury,
weighed (one) kaṛañju. Altogether, (the girdle)
weighed sixty-seven
kaṛañju and (one) kuṉṟi, and was worth ninety kāśu.
6. One sacred girdle, made of gold which had been taken from the treasury, (and con-
taining) [ten kaṛa]ñju and a half, four mañjāḍi and eight
tenths of gold, which was a quarter
inferior in fineness to the daṇḍavāṇi. The lac
weighed eight kaṛañju and a half, three
mañjāḍi and (one) kuṉṟi.
The piñju weighed three quarters (of a kaṛañju). Fifteen crystals,
which were
fastened (on it), [weighed three] quarters (of a kaṛañju), three mañjāḍi
and (one)
kuṉṟi. Three potti weighed three mañjāḍi and two tenths.
One thousand five hundred and
ninety pearls, which were strung (on it and taken from the
pearls) of the second quality,
which the lord Śrī-Rājarājadēva had poured out
as flowers at the sacred feet and with
which he had worshipped the feet of the god,
(viz.) round pearls, roundish pearls, polished
pearls, small pearls, nimboḷam,
payiṭṭam, ambumudu, crude pearls, twin pearls, śappatti,
śakkattu, pearls of
brilliant water and of red water, weighed forty-five kaṛañju, two
mañjāḍi
and (one) kuṉṟi. Twenty-four corals, which were strung (on it and
taken) from the corals in
the treasury, weighed three quarters (of a kaṛañju),
three mañjāḍi and (one) kuṉṟi. Alto-
gether, (the girdle)
weighed sixty-seven kaṛañju and six mañjāḍi, and was worth
ninety-five
kāśu.
7. One sacred girdle, made of gold which had been taken from the treasury, (and con-
taining) ten kaṛañju and a half, and four mañjāḍi of gold, which
was a quarter inferior in
fineness to the daṇḍavāṇi. The lac weighed eight
kaṛañju and three quarters, and two
mañjāḍi. The piñju weighed three
quarters (of a kaṛañju), (one) mañjāḍi and (one) kuṉṟi.
Fifteen crystals,
which were fastened (on it), weighed (one) kaṛañju and two mañjāḍi.
Three
[potti] weighed two mañjāḍi and (one) kuṉṟi. One thousand six
hundred and twenty-five
pearls, which were strung (on it and taken from the pearls) of
the second quality, which the lord
Śrī-Rājarājadēva had poured out as flowers at
the sacred feet and with which he had
worshipped the feet of the god, (viz.) round
pearls, roundish pearls, polished pearls, small
pearls, nimboḷam, payiṭṭam, ambumudu,
crude pearls, twin pearls, śappatti, śakkattu, pearls of
brilliant water and of red
water, weighed forty-three kaṛañju and (one) mañjāḍi. Twenty-
four corals, which were strung (on it and taken) from the corals in the
treasury, weighed
(one) kaṛañju. Altogether, (the girdle) weighed sixty-five
kaṛañju and a half, and three
mañjāḍi, and was worth ninety kāśu.
8. One sacred girdle, [made of gold which had been taken from the treasury], (and con-
taining) ten kaṛañju and a half, and four mañjāḍi of gold, which
was a quarter inferior in fine-
ness to the daṇḍavāṇi. The lac weighed
eight kaṛañju and three quarters, and (one) kuṉṟi.
The piñju weighed
three quarters (of a kaṛañju). Fifteen crystals, which were fastened (on
it),
weighed (one) kaṛañju and (one) kuṉṟi. Three potti weighed two
mañjāḍi and (one)
kuṉṟi. [One thousand]••••• pearls, which were strung
(on it and
taken from the pearls) of the second quality, which the lord
Śrī-Rājarājadēva had poured
out as flowers at the sacred feet and with which he
had worshipped the feet of the god,
(viz.) round pearls, roundish pearls, polished
pearls, small pearls, payiṭṭam, ambumudu, crude
pearls, twin pearls, śappatti,
śakkattu, pearls of brilliant water and of red water, weighed
forty-one kaṛañju
and a half, and (one) kuṉṟi. Twenty-four corals, which were strung (on it
and
taken) from the corals in the treasury, weighed (one) kaṛañju. Altogether, (the
girdle)
weighed sixty-three kaṛañju and three quarters, and three
mañjāḍi, and was worth [ninety]
kāśu.
9. One sacred girdle, made of gold which had been taken from the treasury, (and con-
taining) ten kaṛañju and three quarters, and [two] mañjāḍi of
gold, which was a quarter
inferior in fineness to the daṇḍavāṇi. [The lac weighed
eight] kaṛañju and three quarters,
two mañjāḍi and (one) kuṉṟi. The
piñju weighed three quarters (of a kaṛañju) and two
mañjāḍi. Fifteen
crystals, which were fastened (on it), weighed (one) kaṛañju, four
mañjāḍi
and (one) kuṉṟi. Three potti weighed two mañjāḍi
and (one) kuṉṟi. One thousand five
hundred and eighty-six pearls, which were strung
(on it and taken from the pearls) of the
second quality, which [the lord
Śrī-Rājarāja]dēva had poured out as flowers at the sacred
feet and with which he
had worshipped the feet of the god, (viz.) round pearls, roundish
pearls, polished
pearls, small pearls, nimboḷam, payiṭṭam, ambumudu, crude pearls, twin
pearls,
śappatti, śakkattu, [pearls of] brilliant water and of red water, weighed
forty-one kaṛañju, seven
mañjāḍi and (one) kuṉṟi. Twenty-four
corals, which were strung (on it and taken) from the
corals, for which the treasurers of
the chief jewels supplied the funds from the gold, which
(the king) had seized after
conquering the Chēra king and the Pāṇḍyas, [weighed half
a
kaṛañ]ju and four mañjāḍi. Altogether, (the girdle) weighed
sixty-four kaṛañju, and was
worth ninety kāśu.
10. One sacred girdle, made of gold which had been taken from the treasury, (and con-
taining) ten kaṛañju and three quarters, and (one) mañjāḍi of
gold, which was a quarter
inferior in fineness to the daṇḍavāṇi. The lac weighed
eight kaṛañju and a half, and (one)
kuṉṟi. The piñju weighed three
quarters (of a kaṛañju). Fifteen crystals, which were
fastened (on it), weighed
three quarters (of a kaṛañju), two mañjāḍi and (one) kuṉṟi.
[Three
potti weighed] two mañjāḍi and three tenths. One thousand••• hundred
and thirty-four
pearls, which were strung (on it and taken from the pearls) of the
second quality, which the
lord Śrī-Rājarājadēva had poured out as flowers at the
sacred feet and with which he had
worshipped the feet of the god, (viz.) round pearls,
roundish pearls, polished pearls, small
pearls, nimboḷam, payiṭṭam, ambumudu, crude
pearls, twin pearls, śappatti, śakkattu, pearls of
brilliant water and of red water,
weighed forty-one kaṛañju, four mañjāḍi and one tenth.
Twenty-[four] corals,
which were strung (on it and taken) from the corals in the treasury,
weighed (one)
kaṛañju. Altogether, (the girdle) weighed [sixty]-three kaṛañju and a
quarter,
and four tenths (of a mañjāḍi), and was worth ninety kāśu.
11. One sacred girdle, made of gold which had been taken [from the treasury],
(and
containing) ten kaṛañju and three quarters of gold, which was a quarter
inferior in fineness to
the daṇḍavāṇi. The lac weighed nine kaṛañju and a
half. The piñju weighed three quarters
(of a kaṛañju) and two
mañjāḍi. Fifteen crystals, which were fastened (on it), [weighed
(one)
kaṛañju, two mañ] jāḍi and (one) kuṉṟi. Three
potti weighed two mañjāḍi and (one) kuṉṟi.
[One thousand] five
hundred and sixty-six pearls, which were strung (on it and taken from the
pearls) of the
[second] quality, which the lord Śrī-Rājarājadēva had poured out as flowers
at
the sacred feet and with which he had worshipped the feet of the god, (viz.) round
pearls,
roundish pearls, polished pearls, small pearls, nimboḷam, payiṭṭam, ambumudu,
crude pearls,
twin pearls, śappatti, śakkattu, pearls of brilliant water and of red
water, weighed forty
kaṛañju and three quarters, and two mañjāḍi.
Twenty-four corals, which were strung (on it
and taken) from the corals, for which the
treasurers of the chief jewels supplied the funds
from the gold, which (the king) had
seized after conquering the Chēra king and the
Pāṇḍyas, weighed three
quarters (of a kaṛañju) and four mañjāḍi. Altogether, (the
girdle)
weighed sixty-four kaṛañju and three mañjāḍi, and was worth
ninety kāśu.
This inscription records that, before the 2nd year of the reign of
Rājēndra-Chōḷadēva,
four water-pots of gilt copper were presented to the temple
of Chaṇḍēśvara. The donor
was a temple manager, whose name occurs in several other
inscriptions of Rājarāja and
Rājēndra-Chōḷa (Nos. 26, 38, 40, 41 and 43).
1. Hail ! Prosperity ! The water-pots (kuṭa) of copper covered with
gold,——which had
been placed in the temple (kōyil) of Chaṇḍēśvara until
the second year (of the reign) of
the lord
Śrī-Rājēndra-Śōṛadēva by Ādittaṉ Sūryaṉ, alias Teṉṉavaṉ
Mūvēnda-
Vēḷāṉ, a headman (of) Poygai-nāḍu, who carried
on the management of the temple of the
lord Śrī-Rājarājēśvara,——were weighed by
the stone called (after) Āḍavallāṉ, and
engraved on stone (as
follows):——
2. One water-pot of copper covered with gold, which had been placed in the temple
of
Chaṇḍēśvara, weighed three hundred and ninety-seven
kaṛañju,——including five kaṛañju
and a half, and two mañjāḍi of
gold which was laid over (it).
3. One copper water-pot weighed four hundred and one kaṛañju,——including six
kaṛañju
and two mañjāḍi of gold which was laid over (it).
4. One copper water-pot weighed four hundred and five kaṛañju,——including five
kaṛañju
and three quarters of gold which was laid over (it).
5. One water-pot of copper which was covered with gold, weighed three hundred
and
eighty-five (kaṛañju,——including five kaṛañju and three quarters, two
mañjāḍi and (one) kuṉṟi
of gold which was laid over (it).
This and the next inscription (No. 62) are engraved on the west wall of a shrine, which
is
situated on the north side of the large Nandi. No. 61 is dated on the 334th day
of
the 2nd year of the reign of a king, who styles himself
Tribhuvanachakravartin
Kōnēriṉmai-koṇḍāṉ. As I have shown in the introduction
to No. 21 (page 110), this is
not a proper name, but a title which is applied to various kings.
The inscription records,
that the king had built the shrine on which it is engraved, and which
was called Ulagu-
muṛudum-uḍaiya-Nāchchiyār, i.e., “the goddess
who owns the whole world,” within the
Rājarājēśvara temple at
Tañjāvūr, and that he presented to that shrine eleven vēli of
land in the
village of Koṭṭagarkkuḍi, alias Ulag-āṇḍa-nāyaki-nallūr. The
second
name, which means “the good village of the goddess who rules the world,” was
evidently
bestowed on the village with reference to the goddess, to whose shrine it was given.
The four
boundaries of the land which had been granted, were to be marked with stones, on
which
a trident, the emblem of Śiva, was engraved (paragraph 6).
1. Hail ! Prosperity ! (The following are) the contents of an order, which was
written
concerning (the village of) Koṭṭagarkkuḍi, alias
Ulagāṇḍanāyaki-nallūr.
2. Tribhuvanachakravartin Kōnēriṉmai-koṇḍāṉ (address the following
order)
to the authorities (tāṉattār) of the temple (kōyil) of the lord
Śrī-Rājarājēśvara (at)
Tañjāvūr:——
3. “From the month of Vaigāśi in the second (year of our reign), we have given
as tax-
free land eleven vēli) in (the village of)
Koṭṭagarkkuḍi in Viḍaiyapura-paṟṟu, (which
forms) the western
portion (mēl-kūṟu) of Arumor̥dēva-vaḷanāḍu, for (providing)
raw
rice (amudu-paḍi) and other requirements to (the image of)
Ulagu-muṛudum-uḍaiya-
Nāchchiyār, which we have set up in this
temple.”
4. “Let it be engraved on stone and copper, that these eleven vēli of land shall
remain
(the property of that image) as long as the moon and the sun endure !”
5. “We have ordered it to be engraved on stone and copper, that this land shall be free
from
taxes, including the tax in money (kāśu-kaḍamai), (the taxes on) trees
(maravaḍai), dry
crops (puṉ-payir) and tanks (kuḷavaḍai), the tax on measures (aḷavu-varga), uṟai-nār̥, (the
share
of) the village-watchman (who is placed) over the Veṭṭis, the eighth share
(araikkāl-
vāśi) and all other taxes (varga), and
including the dues (obtaining) within the site (nattam)
of
this village.”
6. This is the signature of Paṛandīparāyar. “Let stones (marked) with the
sacred
trident (tiru-śūla) be set up at the four boundaries of this land !” This is
the signature of the
headman (uḍaiyāṉ) of Koḍumaḷūr. This is the
signature of the headman of Kayalūr.
On the 334th day of the second year (of the
king's reign).
This modern inscription appears to record, that a certain Mallappa-Nāyakkar
ordered
the inhabitants of the village of Puliyūr to build the maṇḍapa which
adjoins the Br̥han-
nāyakī shrine, and which was called
“the maṇḍapa of Mūrti-Ammaṉ,” and that he
rewarded their services by
assigning to them the remnants of the offerings to the
for “as long as the moon and the
sun endure.” The name which is applied to the g
the Tanjore temple in this inscription,
Periya-Uḍaiya-nāyaṉār, “the great
evidently the Tamil prototype of the
present designation Br̥had-Īśvara.
As the stones (for) the maṇḍapa) of Mūrti-Ammaṉ, ——a maṇḍapa
(which) Mallappa-
Nāyakkar (had built in) the temple
(of) Periya-Uḍaiya-nāyaṉār (at) Tañjāvūr,——were
supplied
gratis (by) the inhabitants of Puliyūr, and as these people did work
(gratis), it
was ordered that the remnants of the offerings (prasāda) before the
shrine should be given
(to them). Accordingly, let (these gifts) continue as long
as the moon and the sun endure !
In the introductory remarks to No. 58 (page 229 f.) I had occasion to refer to
four
inscriptions of Rājarājadēva, the lower portions of which are buried
underground. Two
of these (Nos. 65 and 66),——which, to judge from their beginnings, promised a
rich harvest
of proper names,——were since temporarily excavated, and impressions of them taken,
by my
assistants. This led to the discovery of two further inscriptions, which are engraved
under-
neath No. 66, one of Rājēndradēva (No. 67), and one of
Vikrama-Chōḷadēva (No. 68). I
did not consider it worth while to excavate and copy the whole
of Nos. 63 and 64, but shall
now publish their first two lines as specimens.
From the published portion of No. 63, we learn that this inscription consists of a list
of
shepherds who had to supply ghee for temple lamps from the milk of a number of cattle,
which
had been presented to the temple before the 29th year of the reign of
Rājarājadēva
by the king himself and by others, or bought from the funds of the
temple. To each lamp
were allotted 96 ewes, or 48 cows, or 16 she-buffaloes.
The daily supply for each lamp was
one uṛakku of ghee.
1. Hail ! Prosperity ! Until the twenty-ninth year (of the reign) of
Kō-Rājakēsari-
varman, 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, and con-
quered by his army, which was victorious in great battles, Vēṅgai-nāḍu,
Gaṅga-pāḍi,
Nuḷamba-pāḍi, Taḍigai-pāḍi, Kuḍamalai-nāḍu, Kollam, Kaliṅgam,
Īṛa-maṇ-
ḍalam, (the conquest of which) made (him) famous
(in) the eight directions, and the seven
and a half lakshas of
Iraṭṭa-pāḍi,——deprived the Śer̥yas (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;——cattle had been given by the lord Śrī-Rājarāja-
dēva 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),
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 rela-
tions, 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 limits of Tañjāvūr,——
he himself and his relations,
(viz.) his uterine brothers [Śūṟṟi] Nāra[ṇ]aṉ (i.e.,
Nārāyaṇa)
and Śūṟṟi [Śīrā]ḷaṉ, and (his) uncle's
son [Śō]lai Kuravaṉ, [the shepherd].•••••
who resides at
Paṛu[vūr] in Vaḍakarai-Kuṉṟa-kūṟṟam, alias
Ut[tuṅga]tuṅga-
vaḷanāḍu,••••• [have to supply] for one sacred
lamp•••••
As appears from its 1st paragraph, this inscription is a continuation of No. 63.
The
published portion of the 2nd paragraph refers to a shepherd who had received 96 ewes,
viz., 69 ewes given by Rājarājadēva, and 27 ewes purchased for
9 kāśu, in order to
supply ghee for a temple lamp.
1. Hail ! Prosperity ! There were engraved on stone (the names of the shepherds) to
whom
had been assigned, for (burning) sacred lamps, cattle given by the lord
Śrī-Rājarājadēva,
cattle given by (other) donors, and
cattle which were represented by funds, as kāśu and
akkam had
been paid (for their purchase into the temple treasury):——
2. [To] the shepherd••••• who resides in the Gāndharva Street within the
limits of
Tañjāvūr, were assigned sixty-nine ewes out of the cattle which had been
given by
the lord Śrī-Rājarājadēva; and (to the same shepherd) were given nine
kāśu
out of the money which had been deposited by the Perundaram [Ut]taraṅg-uḍaiyāṉ
Kēra[ḷa-Vī]diviḍaṅgaṉ,
alias [Vi]llava-Mūvēnda-Vēḷāṉ, for (burning) a sacred
lamp, which
he had vowed (to put up) because the lord Śrī-Rājarājadēva did not take
his
life in the battle of Kōr̥. [At the rate of
three ewes for each kāśu, this comes to
twenty-seven ewes.
Altogether, (the shepherd received) ninety-six ewes. From
(these)]
••••••••••••••••
This inscription records an order of king Rājarājadēva, by which he assigned a
daily
allowance of paddy to each of forty-eight persons, whom he had appointed before the
29th
year of his reign, in order to recite the Tiruppadiyam in the temple, and to two
persons who
had to accompany the others on drums. This statement is of considerable importance
for the
history of Tamil literature as an unmistakable proof of the existence
of the Śaiva hymns
which go by the name of padigam or padiyam, and which are
collected in the Dēvāram, in
the time of Rājarāja. The names of the fifty
incumbents serve to corroborate this identi-
fication of the Tiruppadiyam
with the Dēvāram, as part of them are derived from the names
of the three authors of
the Dēvāram, viz., Tirunāṉaśambandaṉ (paragraph 7) or
Śam-
bandaṉ (10, 22, 34, 38, 42), Tirunāvukkaraiyaṉ (6, 12, 14, 19, 28, 43, 45), and
Nambi-Ārūraṉ (41, 44) or
Ārūraṉ (19, 22). The name of two other incumbents,
Śīrāḷaṉ (13,
15), is derived from Śīrāḷadēvar, one of the sixty-three Śaiva
devotees, who
is referred to in No. 43, paragraph 19. A number of other names pre-supposes the
exist-
ence of certain Śaiva temples which, without exception, are mentioned in the
Periyapurā-
ṇam. Among these are the temples at Tiruvāñjiyam
(2), Ārūr (8) or Śrī-Ārūr (21),
Tiruvāymūr
(30), Maṟaikkāḍu (41) or Tirumaṟaikkā[ḍu] (17), Aiyāṟu
(46),
and perhaps Tiruviḍaimarudūr (51). The name Veṇkāḍaṉ (16, 27, 29, 36, 40)
is
derived from Veṇkāḍu or Tiruveṇkāḍu, after which the mother of the saint
Śīrāḷadēvar
was called Tiruveṇkāṭṭu-Naṅgai. The god at
Chidambaram is alluded to by the
names Ambalavaṉ (11), Ambalattāḍi (4, 47),
Ambalakkūttaṉ (18), Kūttaṉ (20, 26, 29, 31,
49), Tillaikkūttaṉ (49), Tillaikkaraiśu
(33), and Eḍuttapādam (9, 24, 32).
The name Tiruveṇāval (3) is identical with tiru-veṇ-ṇāval, “the sacred
white jambū
tree” in the Śaiva temple on the island of Śrīraṅgam near
Trichinopoly. This temple is
now called Jambukēśvara, Tiruvāṉaikkāval or (by the Post Office) Tiruvāṉaikkōyil.
The first of these three names means
“(the image of) Īśvara (i.e., Śiva) (under) the jambū
(tree),” and the two
others are corruptions of the ancient name of the locality, viz., Tiru-
vāṉaikkā, “the sacred elephant-grove.” The full designation of the god, as used
in the
Jambukēśvara inscriptions, is “the lord of the sacred elephant-grove
(Tiruvāṉaikkā), alias
the lord of the three worlds, who is pleased to reside
gladly under the shade of the sacred white
jambū tree (tiru-veṇ-ṇāval).” This
name and the modern name Jambukēśvara refer to an
ancient legend, which is thus
narrated in the Periyapurāṇam (p. 239 of the Madras edition
of 1888):——“In a grove
near the Chandratīrtha (i.e., the Moon-tank) in the Chōḷa
country,
a liṅga of Śiva made its appearance under a white jambū tree
(veṇ-ṇāval). This was
daily worshipped by a white elephant. Therefore the place
received the name of “the sacred
elephant-grove” (Tiruvāṉaikkā). Over the
liṅga, a spider constructed a canopy, in order
to prevent dry leaves from dropping on
the liṅga. When the elephant saw the cobwebs, he
tore them down, because he considered
them out of place. The spider became angry, crawled
into the trunk of the elephant and bit it.
The animal dashed its trunk on the ground and
died. So did the spider. In due course, the
spider was reborn as the son of the Chōḷa
king Śubhadēva and of his queen
Kamalavatī. The boy received the name Kō-Śeṅgaṇ-
ṇāṉ and inherited his father's kingdom. He possessed the faculty of remembering
his
former births and constructed a temple of Śiva near the white jambū tree in the
sacred
elephant-grove, where he, as a spider, had formerly worshipped the liṅga.” A
distinct
allusion to this legend occurs in a Jambukēśvara inscription of the Pāṇḍya king
Kō-Māṟa-
varman, alias Kulaśēkharadēva, which
mentions “the sacred street called after (the god)
who transformed a spider into a
Chōḷa (king).” That the legend, and the Jambukēśvara
temple
itself, was in existence in about A.D. 1000, may be concluded from the subjoined
inscription,
in which the word tiruve[ṇ]ṇāval forms part of the name of one of the donees.
Of historical interest is the name Rājādittaṉ (47), which appears to have been
be-
stowed on its bearer in commemoration of Rājāditya; the
Chōḷa contemporary of the
Rāshṭrakūṭa king Kr̥shṇa III.
1. Hail ! Prosperity ! Until the twenty-ninth year (of the reign) of
Kō-Rājakēsari-
varman, 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, and conquered
by his army, which
was victorious in great battles, Vēṅgai-nāḍu, Gaṅga-pāḍi, Taḍigai-
pāḍi, Nuḷamba-pāḍi, Kuḍamalai-nāḍu, Kollam, Kaliṅgam, Īṛa-maṇḍalam,
(which
was the country) of the Śiṅgaḷas who possessed rough strength, the
seven and a half lakshas
of Iraṭṭa-pāḍi, and twelve thousand ancient
islands of the sea,——deprived the Śer̥yas of
(their) splendour at the very
moment when (they were) resplendent (to such a degree) that
(they were)
worthy to be worshipped everywhere;——the lord Śrī-Rājarājadēva had given,
——for
reciting the Tiruppadiyam before the lord of the Śrī-Rājarājēśvara
(temple),——
forty-eight musicians (Piḍārar), one person who should constantly
beat the small drum in
their company, and one person who should constantly
beat the big drum (koṭṭi-mattaḷam)
in their company. These fifty
persons were to receive from the city treasury of the lord a
daily allowance (nibandha)
of three kuṟuṇi of paddy each, (measured) by the marakkāl
called
(after) Āḍavallāṉ, which is equal to a rājakēsari. Instead
of those among these persons,
who would die or emigrate, the nearest
relations of such persons were to receive that paddy
and to recite the Tiruppadiyam. If
the nearest relations of such persons were not qualified
themselves, they were to select
(other) qualified persons, to let (these) recite the Tiruppadiyam,
and to
receive that paddy. If there were no near relations to such persons, the (other) incum-
bents of such appointments were to select qualified persons for
reciting the Tiruppadiyam,
and the person selected was to receive the paddy in the same
way, as that person (whom he
represented), had received it. Accordingly, (the names
of these fifty persons) were engraved on
stone, as the lord Śrī-Rājarājadēva
had been pleased to order:——
2. To Pālaṉ (i.e., Bāla) Tiruvāñji[ya]ttaḍigaḷ, alias Rājarāja-Pichchaṉ, alias
Sadāśivaṉ,
three kuṟuṇi of paddy per day.
3. To Tiruveṇāval Śemboṟ[chōdi], alias
Dakshiṇa-Mēru-Viṭaṅka-Pichchaṉ,
alias Ñāna-Śivaṉ, three
kuṟuṇi of paddy per day.
4. To Paṭṭālagaṉ [Am]balattāḍi, alias
Manōtma-Śivaṉ, three kuṟuṇi of paddy
per day.
5. To Paṭṭālagaṉ Śīru[ḍ]aikkaṛal, alias
Pūrva-Śivaṉ, three kuṟuṇi of paddy per
day.
6. To Poṟchuvaraṉ Tirunāvukkaraiyaṉ, alias Pūrva-Śivaṉ, three
kuṟuṇi of
paddy per day.
7. To Mādēvaṉ (i.e., Mahādēva) Tirunāṉaśambandaṉ, alias
Ñāna-Śivaṉ, three
kuṟuṇi of paddy per day.
8. To Kayilāyaṉ (i.e., Kailāsa) Ārūr, alias
Dharma-Śivaṉ, three kuṟuṇi of
paddy per day.
9. To [Śeṭ]ṭi Eḍuttap[ādam], alias
Kavacha-Śivaṉ, three kuṟuṇi of paddy per
day.
10. To Irāmaṉ (i.e., Rāma) Śambandaṉ, alias
Satya-Śivaṉ, three kuṟuṇi of paddy
per day.
11. To Amba[la]vaṉ-[Pa]t[ta]rga[ḷ]••• alias
Vāma-Śivaṉ, three kuṟuṇi of
paddy per day.
12. To Kam[b]aṉ Tirunāvukkaraiyaṉ, alias Sadāśivaṉ, three
kuṟuṇi of paddy
per day.
13. To Nakkaṉ (i.e., Nagna) Śīrāḷaṉ, alias
Vāma-Śivaṉ, three kuṟuṇi of paddy
per day.
14. To [A]ppi Tirunāvukkaraiyaṉ, alias Nētra-Śivaṉ, three
kuṟuṇi of paddy
per day.
15. To Śivakko[ṛu]ndu Śīrāḷan, alias
Dharma-Śivaṉ, three kuṟuṇi of paddy per
day.
16. To Aiññūṟṟuvaṉ Veṇkāḍaṉ, alias Satya-Śivaṉ, three
kuṟuṇi of paddy per
day.
17. To Araiyaṉ A[ṇu]kkaṉ, alias Tirumaṟaikkā••• [alias
Dharma-Śi]vaṉ,
three kuṟuṇi of paddy per day.
18. To Araiyaṉ Am[bala]kkūttaṉ, alias
Ōṁ[kā]ra-Śivaṉ, three kuṟuṇi of
paddy per day.
19. To Ārūraṉ Tirunāvukkaraiyaṉ, alias Ñāna-Śivaṉ, three
kuṟuṇi of paddy
per day.
20. To Kūttaṉ Maṛalaichchilam[b]u, alias
Pūrva-Śivaṉ, three kuṟuṇi of paddy
per day.
21. To Aiññūṟṟuvaṉ Śīy[ā]rūr, alias
Ta[tpuru]sha-Śivaṉ, three kuṟuṇi of
paddy per day.
22. To [Śamba]ndaṉ Ārūraṉ, alias Vāma-Śivaṉ, three kuṟuṇi of paddy per day.
23. To Araiyaṉ Pich[chaṉ], alias Dharma-Śivaṉ, three kuṟuṇi of paddy per day.
24. To Kā[śyap]aṉ Eḍutta[pā]da-Pichchaṉ, alias Rudra-Śivaṉ,
three kuṟuṇi
of paddy per day.
25. To Subrahmaṇyaṉ [Ā]chchaṉ, alias Dharma-Śivaṉ, three
kuṟuṇi of paddy
per day.
26. To Kūttaṉ Amarabhujaṁgaṉ, alias Satya-Śivaṉ, three
kuṟuṇi of paddy
per day.
27. To .•• Veṇkāḍaṉ, alias Aghōra-Śivaṉ, three kuṟuṇi
of paddy per
day.
28. To Mādēvaṉ Tirunāvukkaraiyaṉ, alias Vijñāna-Śivaṉ, three
kuṟuṇi of
paddy per day.
29. To Kūttaṉ Veṇkāḍaṉ, alias Rudra-Śivaṉ, three kuṟuṇi of paddy per day.
30. To Aiññūṟṟuvaṉ Tiru[vā]y[mū]r, alias
Aghōra-Śivaṉ, three kuṟuṇi of
paddy per day.
31. To Tirumalai Kūttaṉ, alias Vāma-Śivaṉ, three kuṟuṇi of paddy per day.
32. To Aiññūṟṟuvaṉ Eḍuttapādam, alias Dharma-Śivaṉ, three
kuṟuṇi of
paddy per day.
33. To Araiyaṉ Tillaikkaraiśu, alias
Pūrva-Śivaṉ, three kuṟuṇi of paddy
per day.
34. To Kā[ḷi] Śambandaṉ, alias Dharma-Śivaṉ, three kuṟuṇi of paddy per day.
35. To Kā[p]ālika-Vāli, alias Ñāna-Śivaṉ, three kuṟuṇi of paddy per day.
36. To Veṇkāḍaṉ Namaśśivā[yam], alias Rudra-Śivaṉ, three
kuṟuṇi of paddy
per day.
37. To Śivaṉ Aṉantaṉ, alias Yōga-Śivaṉ, three kuṟuṇi of paddy per day.
38. To Śivakkoṛu[ndu] Śambandaṉ, alias Aghōra-Śivaṉ, three
kuṟuṇi of paddy
per day.
39. To [Irāmaṉ Kaṇava]di (i.e., Gaṇapati), alias
Ñāna-Śivaṉ, three kuṟuṇi of
paddy per day.
40. To [Pi]chchaṉ Veṇkāḍaṉ, alias Aghōra-Śivaṉ, three
kuṟuṇi of paddy per
day.
41. To Maṟaikkāḍaṉ Nambi-Ārūraṉ, alias
Ñāna-Śivaṉ, three kuṟuṇi of paddy
per day.
42. To Śō[m]aṉ (i.e., Sōma) Śambandaṉ, alias
Ñāna-Śivaṉ, three kuṟuṇi of
paddy per day.
43. To Śatti (i.e., Śakti) Tirunāvukkaraiyaṉ, alias
[Ī]śāna-Śivaṉ, three
kuṟuṇi of paddy per day.
44. To Poṟchuvaraṉ Nambi-Ā[rūraṉ], alias Dharma-Śivaṉ, three
kuṟuṇi of
paddy per day.
45. To Āchchaṉ Tirunāvukkaraiyaṉ, alias Nētra-Śivaṉ, three
kuṟuṇi of paddy
per day.
46. To Aiyāṟaṉ Peṇṇōrbāgaṉ, alias
Hr̥da[ya-Śi]vaṉ, three kuṟuṇi of paddy
per day.
47. To Rājādi[tt]aṉ Ambalattāḍi, alias Śikhā-Śivaṉ, three
kuṟuṇi of paddy
per day.
48. To [Ś]elvaṉ Ka[ṇa]vadi Te[m]baṉ, alias [Dharma-Śi]vaṉ, three
kuṟuṇi of
paddy per day.
49. To Kūttaṉ Tillaikkūttaṉ, alias
Ñāna-Śivaṉ, three kuṟuṇi of paddy per day.
50. For beating the small drum, to Sūryadēva-Kramavittaṉ,
alias••• Viḍaṅga-
Uḍukkai-Vijjādiraṉ,
alias Sōma-Śivaṉ, the son of [Ta]ttaya-Kramavittaṉ
of
[Dv]ēdaigōmapuṟam, three kuṟuṇi of paddy per day.
51. For beating the big drum, to Guṇappu[ga]ṛ Marudaṉ,
alias Śikhā-Śivaṉ,
three kuṟuṇi of paddy per day.
This very long inscription, which bears the same date as No. 65, and resembles it
in style,
records an order of king Rājarājadēva, by which he assigned the produce of
certain
land to a number of men who had to perform various services in connection with the
temple, and
to four hundred women, evidently dancing-girls, who had been transferred to
the establishment
of the Rājarājēśvara temple from that of other temples in the
Chōḷa
country. Each person received one or more shares, each of which consisted of
the produce
of one vēli of land, which was calculated at 100 kalam of paddy.
This statement is valuable,
as it enables us to ascertain, by a comparison of the produce in
paddy with the extent
of the land, that the unnamed land-measure, which is referred to in two
other Tañjāvūr
inscriptions of Rājarāja (Nos. 4 and 5), is meant for the vēli.
According to the Dictionnaire
Tamoul-Français, the modern equivalent of the vēli
is 26, 755 square metres.
Paragraphs 3 to 402 contain a list of the names of the dancing-girls whom Rājarāja
had
imported and settled in the neighbourhood of the Tañjāvūr temple. The names of
some of these
women are of historical interest, as they refer to the designations of sacred
places and of
royal personages. Of the latter kind are:——Rājarāji (paragraphs 65 and
268),
Rājakēsari (10), and Arumor̥ (236, 369), which are derived
from different names
of the reigning king. The name Kundavai (215) is identical with
that of Rājarāja's elder
sister, and the name Aṟiñji (400)
appears to be connected with Ariṁjaya, the Sanskrit
name of his grandfather. The name Śeyya-Śōṛam (280) may be connected with the
Chōḷa king
Śeṅgaṇ, and the name Kaṉṉaradēvi (244) reminds of king
Kaṉṉaradēva,
whom Mr. Venkayya has satisfactorily identified with the
Rāshṭrakūṭa king Kr̥shṇa
III. To the name of each
woman is prefixed the name of the temple or village, to which
she had been attached before her
final transfer to the Rājarājēśvara temple. On the basis
of these references, and of the
names of part of the women themselves, which allude to
temples and villages, we can draw up a
list of temples which were already in existence
when Rājarāja founded the
Tañjāvūr temple. Among the Śaiva temples, the more ancient
ones will be those
whose names are also mentioned in the Periyapurāṇam. I subjoin a list
of these Śaiva
shrines, adding in brackets their names in the Periyapurāṇam, whenever
they differ in
form from the names recorded in the inscription:——
Tiruvaraneṟi or Araneṟi (Araṉeṟi) at Tiruvārūr; Tirumaṇḍaḷi
(Paravaiyuṇ-
Maṇḍaḷi) at Tiruvārūr; Tirumūlaṭṭāṉam
(Mūlaṭṭāṉam at Tiruvārūr); Tirumāgā-
ḷam (Māgāḷam) at
Ambar; Tirukkārōṇam or Kārōṇam at Nāgapaṭṭaṉam
(Nāgai);
Tiruvāchchirāmam (Āchchirāmam) at Pāchchil;
Tiruppādāḷi-Īśvara (Pādāḷīch-
charam) at Pāmbuṇi;
Vaḍataḷi at Paṛaiyāṟu (Paṛaiyāṟai); Ambalam, Poṉṉam-
balam, Tillai, Poṟkōyil-Tillai, or Maṉṟam (Śidambaram);
Āmāttūr; Kaḍambūr;
Kaṇḍiyūr; Kāṟāyil (Kāṟāyal); Karuvūr;
Kōṭṭūr; Nallūr; Naṉṉilam; Niya-
mam (Parudi-Niyamam);
Oṟṟiyūr (Tiruvoṟṟiyūr); Pandaṇanallūr; Paṛuvūr
(Tiruppaṛuvūr);
Talaiyālaṅgāḍu; Tiruchchōṟṟuttuṟai (Śōṟṟuttuṟai); Tiruk-
koḷḷambūdūr (Koḷḷambūdūr); Tirumaṟaikkāḍu or Maṟaikkāḍu
(Vēdāraṇiyam);
Tirunettāṉam (Neyttāṉam); Tiruppaṛaṉam;
Tiruppūvaṇam or Pūvaṇam; Tirut-
teṅgūr (Teṅgūr);
Tiruvaiyāṟu or Aiyāṟu; Tiruvālaṅgāḍu; Tiruvāṉaikkā;
Tiruvēdiguḍi (Vēdiguḍi); Tiruviḍaimarudil
(Tiruviḍaimarudūr); Tūṅgāṉai
(Tūṅgāṉai-Māḍam); Vaḍavāyil
(Vaḍamullaivāyil); Vayalūr (Viyalūr); and Veṇ-
kāḍu
(Tiruveṇkāḍu).
A few of the women are called after Vaishṇava shrines which are mentioned in
the
Nālāyiraprabandham, viz., Araṅgam (Śrīraṅgam), Tiruvēṅgaḍam
(Tirumalai), Āli
(Tiruvāli), and Śīkurugūr (Tirukkurugūr). Others were
transferred to Tañjāvūr from
temples which, to judge from the second part of their
names, belong to the Vaishṇava sect,
viz.,
Avaṉinārāyaṇa-Viṇṇagar at Ambar, Śrītār̥-Viṇṇagar at
Arapuram, and
Śrīpūdi-Viṇṇagar at Pāmbuṇi.
The second part of the inscription (paragraphs 403 to 510) consists of a list of male
temple
servants, viz., dancing-masters, musicians, drummers, singers, accountants, parasol-
bearers, lamp-lighters, watermen, potters, washermen, barbers, astrologers, tailors, a
brazier,
carpenters, a goldsmith, and others the reading or meaning of whose designations
remains
doubtful. Some of these persons are called after king Rājarāja (paragraphs
424, 425, 447,
466, 493, 494, 496, 498, 503) and after his surnames Arumor̥ (406,
466), Mummaḍi-
Chōḷa (403, 404, 423, 436, 455, 465,
486), Nityavinōda (413, 504), Rājakēsarin
(467), and
Rājāśraya (413); others after his father Parāntaka (448,
458, 496) and
after his grandfather Arimjaya (416, 507, 509). The two names
Kaṇḍarāditta (505)
and Madurāntaka (504) probably refer to the two
Chōḷa kings Gaṇḍarāditya and
Madhurāntaka. The name
Taila (435) reminds of the Western Chālukya king Taila II.
Other names are derived
from the following Śaiva shrines which are mentioned in the
Periyapurāṇam:——Aiyāṟu (Tiruvaiyāṟu), Ambalam
(Śidambaram), Ārūr (Tiruvārūr),
Karugāvūr, Maṇañjēri or
Tirumaṇañjēri, Maṟaikkāḍu (Vēdāraṇiyam),
Maṛapāḍi
(Tirumaṛapāḍi), Nettāṉam (Neyttāṉam), Oṟṟiyūr
(Tiruvoṟṟiyūr), and Vaḍavāyil
(Vaḍamullaivāyil). Finally, three men are called
after the Vaishṇava shrines at Araṅgam
(Śrīraṅgam),
Tiruveḷḷaṟai, and Tiruvēṅgaḍam (Tirumalai), which are mentioned in
the
Nālāyiraprabandham.
1. Hail ! Prosperity ! Until the twenty-ninth year (of the reign) of
Kō-Rājakēsarivar-
man, alias Śrī-Rājarājadēva, who,
etc.,——the lord Śrī-Rājarājadēva had (1) given
(a
number of) Nivandakkāṟar as Nivandakkāṟar of the lord of the
Śrī-Rājarājēśvara (temple),
and (2) transferred (a number of)
temple women from (other) temple establishments of
the
Chōḷa country (Śōṛa-maṇḍalam) as temple women of the lord of the
Śrī-Rājarājēśvara
(temple). To (these persons) shares
(paṅgu) were allotted as allowance (nibandha). (The value)
of each share
(which consisted of the produce) of (one) vēli of land, was to be one hundred
kalam
of paddy, (measured) by the marakkāl called (after)
Āḍavallāṉ, which is equal to a rājakēsari.
Instead of those among these
shareholders, who would die or emigrate, the nearest relations
of such persons were to receive
that allowance (kāṇi) and to do the work. If the nearest
relations were not qualified
themselves, (they) were to select (other) qualified persons, to
let
(these) do the work, and to receive (the allowance). If there were no near
relations, the (other)
incumbents of such appointments were to select
qualified persons from those fit for such
appointments, and the person selected was to receive
the allowance. Accordingly, (the names
of these persons) were engraved on stone, as the
lord Śrī-Rājarājadēva had been pleased
to order.
2. The temple women (were the following):——
3. To [Ś]ē[ra]maṅ[gai], a girl (who has been transferred from
the establishment of the
temple) of Lōkamahādēvi-Īśvara at
Tiruvaiyāṟu, (and who resides in) the first house
of the
southern row (śiṟagu) of the temple street on the south (of the temple), one share.
4. To [Ira]ṇamugarā[mi], a girl of the same temple, (who resides in) the
second
house, one share.
5. To Udāram, a girl of the same temple, (who resides in) the third house, one share.
6. To [Pa]ṭṭāli, a girl of the same temple, (who resides
in) the fourth house, one
share.
7. To Eḍutta[pādam], a girl of the same temple, (who resides
in) the fifth house, one
share.
8. To Śōṛakulasundari, a girl of the same temple, (who resides in) the sixth
house,
one share.
9. To Ēkavīri, a girl of the same temple, (who resides in) the seventh house, one share.
10. To Rāja[k]ēsari, a girl of the Tiru[kkārōṇam] (temple) at
Nāgapaṭṭaṉam,
(who resides in) the eighth house, one
share.
11. To Tēśichchi, a girl of the Kōyiltaḷi (temple) in the same
village, (who resides
in) the ninth house, one share.
12. To Periya-Tēśichchi, a girl of the same temple, (who resides in) the tenth
house,
one share.
13. To Vichchādiri (i.e., Vidyādharī), a girl of the Tirukkārōṇam
(temple) in the
same village, (who resides in) the eleventh house, one share.
14. To Maṟaikkāḍu, a girl of the same temple, (who resides
in) the twelfth house,
one share.
15. To Ammāṟi, a girl of the Naḍuviltaḷi (temple) in the same
village, (who resides
in) the thirteenth house, one share.
16. To Tiruvaiyāṟu, a girl of Rāja[k]ēsa[ri]nallūr,
(who resides in) the four-
teenth house, one share.
17. To Tillai-Aṛagi, a girl of the Vikramavijaya-Īśvara
(temple) at Jananā-
thapuram, (who resides in) the fifteenth
house, one share.
18. To Echchu[ma]ṇḍai, a girl of the same temple, (who resides in) the
sixteenth
house, one share.
19. To Parami, a girl of Pagavadiśēri (i.e., Bhagavatī-śēri),
(a quarter) of the same
village, (who resides in) the seventeenth house, one
share.
20. To [Tillaikka]r[ai]śu, a girl of Tiruviḍaimarudil,
(who resides in) the eigh-
teenth house, one share.
21. To Aṛa[gi], a girl of the same village, (who resides in) the nineteenth
house, one
share.
22. To Śaduri, a girl of the same village, (who resides in) the twentieth
house, one
share.
23. To Maduravāśagi, a girl of the same village, (who resides in) the
twenty-first
house, one share.
24. To Mādēvaḍigaḷ, a girl of the same village, (who resides in) the
twenty-second
house, one share.
25. To••••• , a girl of the same village, (who resides in) the
twenty-third house,
one share.
26. To [I]ra[vikulamāṇikkam], a girl of the Kōmākkam[bhī]śvara
(temple),
(who resides in) the twenty-fourth house, one share.
27. To Ārūr, a girl of the Mu[ḷḷūr]na[kkaṉtaḷi]
(temple) at Paṛaiyāṟu, (who
resides in) the twenty-fifth house, one
share.
28. To Vīrāṇi, a girl of the Vaḍataḷi (temple) in the same
village, (who resides in)
the twenty-sixth house, one share.
29. To Teṉṉavaṉmādēvi, a girl of the same temple, (who resides in) the
twenty-
seventh house, one share.
30. To Tiruvaiyāṟu, a girl of Avaṉinārāyaṇapuram, (a quarter) of
the same
village, (who resides in) the twenty-eighth house, one share.
31. To Mādēvaḍigaḷ, a girl of the Teṉtaḷi (temple) at
Paṛaiyāṟu, (who resides in)
the twenty-ninth house, one share.
32. To [Puga]r̥, a girl of the Śrītār̥-Viṇṇagar (temple) at
Arapuram, (who resides
in) the thirtieth house, one share.
33. To [Pā]ñjāḍi, a girl of the Ti[g]aippi[r]āṭ[ṭi]-Īśvara
(temple) in the same
village, (who resides in) the thirty-first house, one
share.
34. To Karaṇavichchādiri, a girl of the same temple, (who resides in) the
thirty-
second house, one share.
35. To Śaṅgi, a girl of the Eriyūrnāṭṭuttaḷi (temple) at
Tañjāvūr, (who resides
in) the thirty-third house, one share.
36. To Ta[ra]ṇi, a girl of the same temple, (who resides in) the thirty-fourth
house,
one share.
37. To Ś[e]ṭṭi, a girl of the same temple, (who resides in) the thirty-fifth house, one share.
38. To Aravam, a girl of the same temple, (who resides in) the thirty-sixth
house,
one share.
39. To Nakkam, a girl of the same temple, (who resides in) the thirty-seventh
house,
one share.
40. To Śīruḍaiyāḷ, a girl of Periyataḷichchēri, (a quarter) of
Tiruvārūr, (who
resides in) the thirty-eighth house, one share.
41. To Pa[rav]ai, a girl of the [Brahmīśvara]
(temple) in the same village, (who
resides in) the thirty-ninth house, one
share.
42. To Maṛalaichchilambu, a girl of Periyataḷichchēri, (a quarter)
of the same
village, (who resides in) the fortieth house, one share.
43. To Ār[ā-a]mudu, a girl of the Tiruvaraneṟi (temple) in the same
village,
(who resides in) the forty-first house, one share.
44. To Śīkaṇḍi, a girl of the Arumor̥-Īśvara
(temple) in the same village, (who
resides in) the forty-second house, one
share.
45. To Parānderumāṉ, a girl of the Ulagīśvara (temple) in the same
village, (who
resides in) the forty-third house, one share.
46. To [Nārāyaṇi], a girl of the Tiruvaraneṟi (temple) in the same
village, (who
resides in) the forty-fourth house, one share.
47. To Aravam, a girl of the same temple, (who resides in) the forty-fifth
house, one
share.
48. To Śōdi[viḷa]kku, a girl of the Brahmīśvara (temple) at
Tiruvārūr, (who
resides in) the forty-sixth house, one share.
49. To Ti[g]aichchuḍar, a girl of the Ulagīśvara (temple) in the
same village,
(who resides in) the forty-seventh house, one share.
50. To Ā[li], a girl of the Brahmīśvara (temple) in the same
village, (who resides in)
the forty-eighth house, one share.
51. To Śīkaṇḍi, a girl of the [Te]ṉ[ta]ḷi (temple) at
Maṭṭ[ai], (who resides in) the
forty-ninth house, one share.
52. To Peṟṟatiru, a girl of the same village, (who resides in) the fiftieth
house, one
share.
53. To [Vīra-Śō]r̥, a girl of the Tañjaimāmaṇikkōyil (temple)
at Tañjāvūr,
(who resides in) the fifty-first house, one share.
54. To Tiruv[ā]la[ṅgā]ḍi, a girl of [Śīkaṇḍapuram],
(who resides in) the fifty-
second house, one share.
55. To••• , a girl of Parāntakapuram, (who resides in) the
fifty-third
house, one share.
56. To Utta[ma]dāṉi, a girl of the same village, (who resides in) the
fifty-fourth house,
one share.
57. To••• , a girl of the Arikulakēsari-Īśvara (temple) at
Niyamam,
(who resides in) the fifty-fifth house, one
share.
58. To Veṇkāḍu, a girl of the same temple, (who resides in)
the fifty-sixth house,
one share.
59. To [Kūttā]ḍi, a girl of the same temple, (who resides
in) the fifty-seventh house,
one share.
60. To Śōṟaśūḷāma[ṇi], a girl of the same temple, (who resides in) the
fifty-eighth
house, one share.
61. To [Pū]ṅ[g]ā[vi], a girl of Āyirattaḷi, (a quarter) of the
same village, (who
resides in) the fifty-ninth house, one share.
62. To [N]āñ[jūri], a girl of the Arikulakēsari-Īśvara (temple)
in the same
village, (who resides in) the sixtieth house, one share.
63. To [Dē]vi, a girl of Āyirattaḷi, (a quarter) of
Niyamam, (who resides in) the
sixty-first house, one share.
64. To Naṅgū[ri], a girl of the Tirumāgāḷam (temple) at
Ambar, (who resides in)
the sixty-second house, one share.
65. To Rājarāji, a girl of the same temple, (who resides in) the sixty-third
house, one
share.
66. To [A]timā[ṉi], a girl of the same temple, (who resides in) the
sixty-fourth house,
one share.
67. To U[daiyam], a girl of the Avaṉinārāyaṇa-Viṇṇagar (temple)
in the same
village, (who resides in) the sixty-fifth house, one share.
68. To K[ā]makk[ō]ḍi, a girl of the Ti[rumāgāḷam] (temple) in the
same village,
(who resides in) the sixty-sixth house, one share.
69. To Nichchal, a girl of the Mudubagavartaḷi (temple) in the same
village, (who
resides in) the sixty-seventh house, one share.
70. To Ku[p]pai, a girl of the Tiruviḷaṅgōyil (temple) at
Kaḍambūr, (who resides
in) the sixty-eighth house, one share.
71. To [Vīdi]vi[ḍaṅgi], a girl of the same temple, (who resides
in) the sixty-ninth
house, one share.
72. To the younger Nakkam, a girl of the same temple, (who resides in) the
seventieth
house, one share.
73. To the elder Nakkam, a girl of the same temple, (who resides in) the
seventy-first
house, one share.
74. To Dha[raṇi]va[r]āhi, a girl of the Iṭṭāchchi-Īśvara
(temple) in the same
village, (who resides in) the seventy-second house, one
share.
75. To Mādēvi, a girl of Tirumaṟaikkāḍu, (who resides in) the
seventy-third house,
one share.
76. To Ammāṟi, a girl of Viḍaiyapuram, (who resides in) the
seventy-fourth house,
one share.
77. To••• tāppagai, a girl of Vēḷūr, (who resides in) the
seventy-fifth
house, one share.
78. To Tirunīlagaṇḍi, a girl of Nayadīrapuram, (who
resides in) the seventy-
sixth house, one share.
79. To [M]ā[ṉāba]raṇi, a girl of Vīrapuram, (who resides in) the
seventy-seventh
house, one share.
80. To Peṟṟatiru, a girl of the Tirumēṟṟaḷi (temple) at
Pāchchil, (who resides in)
the seventy-eighth house, one share.
81. To Śōṛam, a girl of the Tiruvāchchirāmam (temple) in the same village,
(who resides in) the seventy-ninth house, one
share.
82. To Śeṅguḷam, a girl of the Tirumēṟṟaḷi (temple) in the same
village, (who
resides in) the eightieth house, one share.
83. To•• , a girl of Vīrapuram, (who resides in) the eighty-first house,
one
share.
84. To Poṟkēśi, a girl of Tirukkoḷḷambūdūr, (who resides in) the
eighty-second
house, one share.
85. To Āṟā[yi]ra[m], a girl of the same village, (who resides in) the
eighty-third house,
one share.
86. To Tillaikkūtti, a girl of Kaṟpagadāṉipuram, (who resides in)
the eighty-
fourth house, one share.
87. To Ārūr, a girl of the same village, (who resides in) the eighty-fifth
house, one
share.
88. To Śāmuṇḍi, a girl of the same village, (who resides in) the
eighty-sixth house,
one share.
89. To [A]b[aiy]am, a girl of Taḷichchāttaṅguḍi, (who resides in)
the eighty-
seventh house, one share.
90. To Tirumāgāḷam, a girl of the Bra[hmakuṭṭ]am (temple) at
Tañjāvūr, (who
resides in) the eighty-eighth house, one share.
91. To [Pi]chchi, a girl of the same temple, (who resides in) the eighty-ninth
house,
one share.
92. To [Tiruvaḍi]ga[ḷ], a girl of [Pa]llavanā[raṇapur]am, (who resides
in) the
ninetieth house, one share.
93. To Śāt[t]am, a girl of Tirumaṟaikkāḍu, (who resides in) the
ninety-first house,
one share.
94. To Tirumalai, a girl of the same village, (who resides in) the ninety-second
house,
one share.
95. To Vi[k]kira[ma]toṅgi, a girl of the
Lōkamahādēvi-Īśvara (temple) at
Tiruvaiyāṟu, (who resides
in) the first house of the northern row of the same temple
street, one share.
96. To Pu[gar̥], a girl of the same temple, (who resides in) the second house,
one
share.
97. To [M]āṇikkam, a girl of Miṟaiyil, (who resides in) the third house, one share.
98. To [Mādēvi], a girl of Periyataḷichchēri, (a quarter) of
Tiruvārūr, (who
resides in) the fourth house, one share.
99. To Tirumūlaṭṭāṉam, a girl of the same temple, (who
resides in) the fifth house,
one share.
100. To [Ārūr], a girl of the Brahmīśvara (temple) in the same
village, (who resides
in) the sixth house, one share.
101. To Kaṇḍiyūr, a girl of Periyataḷichchēri, (a
quarter) of the same village,
(who resides in) the seventh house, one share.
102. To Āchcham, a girl of the Ulagīśvara (temple) in the same
village, (who resides
in) the eighth house, one share.
103. To Aravam, a girl of the Tiruvaraneṟi (temple) in the same
village, (who
resides in) the ninth house, one share.
104. To Ka[ra]mbiyam, a girl of the same temple, (who resides in) the tenth
house,
one share.
105. To Kaṇḍiyūr, a girl of Periyataḷichchēri, (a quarter) of the
same village,
(who resides in) the eleventh house, one share.
106. To [Vī]di[vi]ḍaṅgi, a girl of the same temple, (who resides in) the
twelfth
house, one share.
107. To Iṉṉiḷavañji, a girl of the Avaṉinārāyaṇa-Viṇṇagar
(temple) at Ambar,
(who resides in) the thirteenth house, one share.
108. To Maṛalaichchilambu, a girl of the same temple, (who resides in) the
four-
teenth house, one share.
109. To Śemboṉ, a girl of the Tirumāgāḷam (temple) in the same
village, (who
resides in) the fifteenth house, one share.
110. To••• , a girl of Tiruv[aiyāṟu], (who resides in) the
sixteenth
house, one share.
111. To Aiyāṟu, a girl of the same village, (who resides in) the seventeenth
house,
one share.
112. To [Tiru]ve[ṇ]ṇā[va]l, a girl of the same village, (who resides in) the
eigh-
teenth house, one share.
113. To Umai, a girl of the Tiruvāchchirāmam (temple) at
Pāchchil, (who
resides in) the nineteenth house, one share.
114. To Peṟṟatiru, a girl of the Teṉtaḷi (temple) at
Paṛaiyāṟu, (who resides in)
the twentieth house, one share.
115. To the younger Śīruḍaiyāḷ, a girl of Kiḷḷiguḍi, (who resides
in) the twenty-
first house, one share.
116. To the elder Śīruḍaiyāḷ, a girl of the same village, (who resides in)
the twenty-
second house, one share.
117. To [O]lōkamātā, a girl of Taḷichchāttaṅguḍi, (who resides
in) the twenty-
third house, one share.
118. To Tiru, a girl of Pagavadiśēri, (a quarter) of
Jananāthapuram, (who
resides in) the twenty-fourth house, one share.
119. To Mādēvi, a girl of the Tañjaimāmaṇikkōyil (temple) at
Tañjāvūr, (who
resides in) the twenty-fifth house, one share.
120. To Kali, a girl of Talaiyālaṅgāḍu, (who resides in) the
twenty-sixth house,
one share.
121. To Tiruppūva[ṇ]am, a girl of the
Śrītār̥-Viṇṇagar (temple) at Arapuram,
(who resides in)
the twenty-seventh house, one share.
122. To Marudamāṇikkam, a girl of Kaṟpagadāṉipuram,
(who resides in) the
twenty-eighth house, one share.
123. To Kaṟ[pa]gamāṇi[k]kam, a girl of the same village, (who resides in) the
twenty-
ninth house, one share.
124. To Kayilāyam (i.e., Kailāsa), a girl of the Tiru-Amalīśvara
(temple) at
Naṉṉilam, (who resides in) the thirtieth
house, one share.
125. To Āchcham, a girl of Āyirattaḷi, (a quarter) of
Niyamam, (who resides
in) the thirty-first house, one share.
126. To Parānderumāṉ, a girl of the Tirumēṟṟaḷi (temple) at
Pāchchil,
(who resides in) the thirty-second house, one share.
127. To Śōṛakulasundari, a girl of the Vaḍataḷi (temple) at
Paṛaiyāṟu, (who
resides in) the thirty-third house, one share.
128. To Āḍavallāḷ, a girl of the Pagaiviḍai-Īśvara
(temple) at Paṛuvūr, (who
resides in) the thirty-fourth house, one
share.
129. To I[ḷa]ṅgōyil, a girl of the Na[ndi-Īśva]ra
(temple) at [Kaḍam]būr,
(who resides in) the thirty-fifth house, one
share.
130. To [A]ṟivāṭṭi, a girl of the M[ah]ādēvi-Īśvara (temple), (who
resides in) the
thirty-sixth house, one share.
131. To Mādēvaḍigaḷ, a girl of the Eriyūrnāṭṭuttaḷi (temple)
at Tañjāvūr, (who
resides in) the thirty-seventh house, one share.
132. To [Po]ṉ[ṉāla]ma[ndāḷ], a girl of the Vikramavijaya-Īśvara
(temple) at
Jananāthapuram, (who resides in) the thirty-eighth house,
one share.
133. To [Kāṟāyil], a girl of the Śrī[pūdi-Viṇṇaga]r
(temple) at Pāmbuṇi, (who
resides in) the thirty-ninth house, one
share.
134. To Tiruvaiyāṟu, a girl of••••• , (who resides in)
the fortieth house,
one share.
135. To Aiyāṟu, a girl of Āyirattaḷi, (who resides in) the
forty-first house, one
share.
136. To Peṟṟamai, a girl of the [Ni]ṟaimadi-Īśvara (temple), (who
resides in) the
forty-second house, one share.
137. To [M]āṟi, a girl of Tirumaṟaikkāḍu, (who resides in) the
forty-third house,
one share.
138. To Tiru, a girl of the Vikramavijaya-Īśvara (temple) at
Jananāthapuram,
(who resides in) the forty-fourth house, one share.
139. To Na[ndi-Eru]m[ā]ṉ, a girl of the same temple, (who resides in) the
forty-
fifth house, one share.
140. To [Tillaikka]r[aiśu], a girl of the Tiruvamalīśvara (temple)
at Pāchchil,
(who resides in) the forty-sixth house, one share.
141. To [U]m[ai], a girl of the Tiruvāchchirāmam (temple) in the same
village,
(who resides in) the forty-seventh house, one share.
142. To Śiṟi[y]āḷ, a girl of the M[ahādēvi]-Īśvara (temple), (who
resides in) the
forty-eighth house, one share.
143. To Āchcham, a girl of Tiruviḍaimarudil, (who resides in) the
forty-ninth
house, one share.
144. To Kāḍugāḷ, a girl of the same village, (who resides in) the fiftieth
house, one
share.
145. To Pañ[cha]vaṉmādēvi, a girl of the same village, (who resides in) the
fifty-
first house, one share.
146. To Śīkaṇḍi, a girl of the same village, (who resides in) the
fifty-second house,
one share.
147. To [Ka]llaṟai, a girl of the same village, (who resides in) the
fifty-third house,
one share.
148. To [Śi]ttiravalli, a girl of the Śrītār̥-Viṇṇagar (temple)
at Arapuram, (who
resides in) the fifty-fourth house, one share.
149. To Nallūr, a girl of the Nigaḷaṅgi-Īśvara (temple) in the
same village, (who
resides in) the fifty-fifth house, one share.
150. To [Peruvar̥], a girl of the same temple, (who resides in) the fifty-sixth
house,
one share.
151. To Śemāṉi, a girl of the Tiruviḷaṅgōyil (temple) at
Kaḍambūr, (who resides
in) the fifty-seventh house, one share.
152. To [K]ōṉaḍi, a girl of the same temple, (who resides in) the
fifty-eighth house,
one share.
153. To [Nam]bu[gari], a girl of the Tiruvaraneṟi-Īśvara (temple) at
Tiruvārūr,
(who resides in) the fifty-ninth house, one share.
154. To Tirumūlaṭṭāṉam, a girl of Periyataḷichchēri, (a quarter)
of the same
village, (who resides in) the sixtieth house, one share.
155. To [Sōma]nādi, a girl of the Brahmīśvara (temple) in the same
village, (who
resides in) the sixty-first house, one share.
156. To I[rāmi], a girl of Periyataḷichchēri, (a quarter) of the
same village, (who
resides in) the sixty-second house, one share.
157. To Ech[chuma]ṇḍai, a girl of the Brahmīśvara (temple) in the
same village,
(who resides in) the sixty-third house, one share.
158. To Sun[da]ra-Śōr̥, a girl of the Tirumaṇḍaḷi (temple) in the same village,
(who resides in) the sixty-fourth house, one
share.
159. To Pandal, a girl of the Ulagīśvara (temple) in the same
village, (who resides
in) the sixty-fifth house, one share.
160. To [Kā]mi, a girl of the Avaṉinārāyaṇa-Viṇṇagar (temple) at
Ambar, (who
resides in) the sixty-sixth house, one share.
161. To Āś[āra]pañja[ri], a girl of the same temple, (who resides in) the
sixty-seventh
house, one share.
162. To [Ē]ka[vīri], a girl of the Mudubagavartaḷi (temple) in the
same village,
(who resides in) the sixty-eighth house, one share.
163. To••••• , a girl of the same temple, (who resides in) the sixty-ninth
house, one
share.
164. To Śaṅgam, a girl of the same temple, (who resides in) the seventieth
house, one
share.
165. To [Kaṇḍam], a girl of Tiruvaiyāṟu, (who resides in) the
seventy-first house,
one share.
166. To [Pā]vai, a girl of the same village, (who resides in) the
seventy-second house,
one share.
167. To Tuṭṭi, a girl of Avaniya[madaṟ]pa[pu]ram, (a quarter) of
Paṛuvūr, (who
resides in) the seventy-third house, one share.
168. To Arikulakēsari, a girl of the Pagaiviḍai-Īśvara (temple) in
the same
village, (who resides in) the seventy-fourth house, one share.
169. To Kulamā[ṉ], a girl of the [Puga]ṛ[madi-Ī]śvara (temple) at•
n[daḷi],
(who resides in) the seventy-fifth house, one share.
170. To Ka[ru]m[āṇik]kam, a girl of the same temple, (who resides in) the
seventy-
sixth house, one share.
171. To Na[ga]ra[t]tāḷ, a girl of Puṟaiyāchchēri, (who resides in)
the seventy-
seventh house, one share.
172. To Śa[n]diram, a girl of Āyirattaḷi, (a quarter) of
Niyamam, (who resides
in) the seventy-eighth house, one share.
173. To [Va]ḍavāyil, a girl of the Arikulakēsari-Īśvara
(temple) in the same
village, (who resides in) the seventy-ninth house, one
share.
174. To Parānderumāṉ, a girl of the Nr̥pakēsari-Īśvara (temple)
in the same
village, (who resides in) the eightieth house, one share.
175. To Tiru[v]ēṅgaḍam, a girl of the
Śa[n]diramallīśvara (temple) in the
same village, (who resides in)
the eighty-first house, one share.
176. To Śaṟpadēvi, a girl of the Arikulakēsari-Īśvara (temple) in
the same village,
(who resides in) the eighty-second house, one share.
177. To Āmā[t]tūr, a girl of the Tirumēṟṟaḷi (temple) at
Naṉṉilam, (who resides
in) the eighty-third house, one share.
178. To Ūdāri, a girl of [Kāvi]rippūmbaṭṭaṉam,
(who resides in) the eighty-
fourth house, one share.
179. To [Śīlaśūḷāmaṇi], a girl of the [Araiyerum]āṉ[taḷi]
(temple) at Pa[ṛai-
y]ā[ṟu], (who resides in) the
eighty-fifth house, one share.
180. To Vikki[ra]māditti, a girl of Avaṉinārāyaṇapuram,
(a quarter) of the
same village, (who resides in) the eighty-sixth house, one
share.
181. To Tillainiṟaindāḷ, a girl of the same village, (who resides in) the
eighty-
seventh house, one share.
182. To [Naya]ṉaval[li], a girl of the Vaḍataḷi (temple) in the same
village, (who
resides in) the eighty-eighth house, one share.
183. To Peṟṟatiru, a girl of the same temple, (who resides in) the
eighty-ninth house,
one share.
184. To Madaṉava[l]li, a girl of the Mallīśvara (temple) at
Āyirattaḷi, (who
resides in) the ninetieth house, one share.
185. To Eḍuttapādam, a girl of Karuppūr, (who resides in) the
ninety-first house,
one share.
186. To [Mīṉavaṉ]mā[d]ē[vi], a girl of Vī[rapuram], (who resides
in) the ninety-
second house, one share.
187. To Mūvargaṇḍi, a girl of the [Brahmī]śvara (temple) at
Tiruvārūr, (who
resides in) the first house of the southern row of the
[temple street on the north (of the
temple)], one share.
188. To Śīruḍaiyāḷ, a girl of the Tirukkārōṇam (temple) at
Nāgapaṭṭaṉam,
(who resides in) the second house, one share.
189. To Tiru, a girl of the Nigaḷaṅgi-Īśvara (temple) at
Arapuram, (who resides
in) the third house, one share.
190. To Peṟṟatiru, a girl of the Gu[ṇa]vati-Īśvara (temple) at
Kōṭṭūr, (who
resides in) the fourth house, one share.
191. To [Pā]l, a girl of the Śrīpūdi-Viṇṇagar (temple) at
Pā[mbuṇi], (who
resides in) the fifth house, one share.
192. To [Kaṟ]pagadāṉi, a girl of Kaṟpagadāṉipuram, (who resides
in) the sixth
house, one share.
193. To Pandal, a girl of Periyataḷichchēri, (a quarter) of
Tiruvārūr, (who
resides in) the seventh house, one share.
194. To•• , a girl of the same village, (who resides in) the eighth house, one share.
195. To Am[bal]am, a girl of Taḷichchāttaṅguḍi, (who resides in)
the ninth house,
one share.
196. To Viraiyāchchilai, a girl of [Periyataḷi]chchēri, (a quarter)
of [Tiru-
v]ā[rūr], (who resides in) the tenth house, one
share.
197. To Aṉa[va]ratasundari, a girl of Āyirattaḷi, (who resides in)
the eleventh
house, one share.
198. To Rāja[śūḷā]maṇi, a girl of the same village, (who resides in) the
twelfth house,
one share.
199. To Ara[n]eṟi, a girl of Nayadīrapuram, (who resides in) the
thirteenth house,
one share.
200. To [Paṭ]ṭam, a girl of [Ā]yi[rattaḷi], (who resides in) the
fourteenth house,
one share.
201. To I[ḷa]ṅgā, a girl of the same village, (who resides in) the fifteenth
house, one
share.
202. To [M]ō[ḍi], a girl of the Arumor̥-Īśvara (temple) at
Tiruvārūr, (who
resides in) the sixteenth house, one share.
203. To [Karu]vūr, a girl of the same village, (who resides
in) the seventeenth house,
one share.
204. To [Ti]ru[vā]ṉaikkāvi, a girl of the
Parāntaka-Īśvara (temple), (who
resides in) the eighteenth house, one
share.
205. To Aravam, a girl of Tiruvaiyāṟu, (who resides in) the
nineteenth house, one
share.
206. To Sundari, a girl of the Pañchavaṉm[ah]ādēvi-Īśvara
(temple) at Kōṭṭūr,
(who resides in) the twentieth house, one
share.
207. To Nambāṇḍi, a girl of the same temple, (who resides in) the
twenty-first
house, one share.
208. To Umai, a girl of the same temple, (who resides in) the twenty-second
house,
one share.
209. To [Tiṭ]ṭ[ai]chchē[ri], a girl of the same temple, (who resides in) the
twenty-
third house, one share.
210. To Umai, a girl of the same temple, (who resides in) the twenty-fourth
house,
one share.
211. To [Śi]ttiravalli, a girl of the Tiruvaraneṟi-Īśvara (temple)
at Tiru-
vārūr, (who resides in) the twenty-fifth house, one
share.
212. To [Pi]ch[chi], a girl of Āyirattaḷi, (who resides in) the
twenty-sixth house,
one share.
213. To Peṟṟatiru, a girl of the Pugar̥1śvara (temple) at
Viḍaiyapuram, (who
resides in) the twenty-seventh house, one share.
214. To Śīkaṇḍi, a girl of the Tirumaṇḍaḷi (temple) at
Tiruvārūr, (who resides
in) the twenty-eighth house, one share.
215. To Kundav[ai], a girl of the same temple, (who resides in) the
twenty-ninth
house, one share.
216. To Pākkari, a girl of the Mallīśvara (temple) at
Āyirattaḷi, (who resides in)
the thirtieth house, one share.
217. To Poṉ, a girl of the Brahmīśvara (temple) at
Tiruvārūr, (who resides in) the
thirty-first house, one share.
218. To [Po]ṟkumaraṉ, a girl of the Vikramavijaya-Īśvara (temple)
at Jana-
nāthapuram, (who resides in) the thirty-second house, one
share.
219. To Sōmakōṉ, a girl of the Parāntaka-Īśvara (temple), (who
resides in) the
thirty-third house, one share.
220. To Ēkavīri, a girl of the Arumor̥-Īśvara (temple) at
Tiruvārūr, (who resides
in) the thirty-fourth house, one share.
221. To [D]ēvi, a girl of Āyirattaḷi, (who resides in) the thirty-fifth house, one share.
222. To Tiruvaḍigaḷ, a girl of the same village, (who resides in) the
thirty-sixth
house, one share.
223. To the dark Tiruvaḍi, a girl of the same village, (who
resides in) the thirty-
seventh house, one share.
224. To Kaṇḍarāchchi, a girl of Tiruvēdiguḍi, (who
resides in) the thirty-eighth
house, one share.
225. To Kulamā[ṇi]kkam, a girl of the same village, (who resides in) the
thirty-ninth
house, one share.
226. To••• , a girl of Āṟṟuttaḷi, (who resides in) the fortieth house,
one
share.
227. To Vēmbi, a girl of the same village, (who resides in) the forty-first
house, one
share.
228. To Poṟkēśi, a girl of the [Ni]ṟaimadi-Īśvara (temple), (who
resides in) the
forty-second house, one share.
229. To Oṟṟiyūr, a girl of Tiruchchōṟṟuttuṟai,
(who resides in) the forty-third
house, one share.
230. To••• , a girl of Tirumaṟaikkāḍu, (who resides in) the
forty-fourth
house, one share.
231. To Śaṅgāṇi, a girl of the Tirumēṟṟaḷi (temple) at
Naṉṉilam, (who resides in)
the forty-fifth house, one share.
232. To Eṟi, a girl of the Tiru-Amalīśvara (temple) in the same
village, (who resides
in) the forty-sixth house, one share.
233. To Pūvaṇam, a girl of Uttamadāṉipuram, (who resides in) the
forty-seventh
house, one share.
234. To Aḍigaḷ, a girl of Āyirattaḷi, (a quarter) of
Niyamam, (who resides in) the
forty-eighth house, one share.
235. To N[ī]ṟaṇi-Pavaṛakkuṉṟu, a girl of the Arai[y]erumāṉtaḷi
(temple) at
[Paṛaiy]āṟu, (who resides in) the forty-ninth house, one
share.
236. To A[ru]mor̥, a girl of the same temple, (who resides in) the fiftieth
house, one
share.
237. To Āchcham, a girl of the Teṉtaḷi (temple) in the same village,
(who resides in)
the fifty-first house, one share.
238. To the younger Āchcham, a girl of the same temple, (who resides in) the
fifty-
second house, one share.
239. To Amudam, a girl of the Vaḍataḷi (temple) in the same village,
(who resides
in) the fifty-third house, one share.
240. To Śūḷāmaṇi, a girl of the same temple, (who resides in) the
fifty-fourth house, one
share.
241. To Ēkavīri, a girl of the same temple, (who resides in) the fifty-fifth
house, one
share.
242. To Vīrāṇi, a girl of the Muḷḷūrnakkaṉtaḷi (temple) in the
same village, (who
resides in) the fifty-sixth house, one share.
243. To Oruppaṉai, a girl of the same temple, (who resides in) the
fifty-seventh house,
one share.
244. To Kaṉṉa[radē]vi, a girl of Koṟṟamaṅgalam, (who resides in)
the fifty-eighth
house, one share.
245. To Kaṉavadi, a girl of Tirutteṅgūr, (who resides in) the
fifty-ninth house, one
share.
246. To Eṭṭi, a girl of Śellūr, (who resides in) the sixtieth house, one share.
247. To Ambalakkūtti, a girl of Tiruvaiyāṟu, (who resides in) the
sixty-first
house, one share.
248. To Aṉantam, a girl of Śēṉāmugam, (a quarter) of
Nāgapaṭṭaṉam, (who
resides in) the sixty-second house, one share.
249. To [Vaṛuvā]ni[lai], a girl of the Tañjaimāmaṇikkōyil
(temple) at
Tañjāvūr, (who resides in) the sixty-third house, one
share.
250. To Śīdēvi, a girl of the Lōkamahādēvi-Īśvara (temple), (who
resides in) the
sixty-fourth house, one share.
251. To Eṛuvaṇai, a girl of Parāntakapuram, (who resides in) the
sixty-fifth house,
one share.
252. To Poṉ, a girl of Tiruvaiyāṟu, (who resides in) the sixty-sixth house, one share.
253. To Paṛuvūr, a girl of the Pagaiviḍai-Īśvara (temple) at
Paṛuvūr, (who
resides in) the sixty-seventh house, one share.
254. To Śivadēvi, a girl of the Iṭṭāchchi-Īśvara (temple) at
Kaḍambūr, (who
resides in) the sixty-eighth house, one share.
255. To Śīkurugūr, a girl of Periyataḷichchēri, (a quarter) of
Tiruvārūr, (who
resides in) the sixty-ninth house, one share.
256. To Śaṅgāṇi, a girl of the Tirumēṟṟaḷi (temple) at
Naṉṉilam, (who resides in)
the seventieth house, one share.
257. To Śembi[ya]ṉmādē[vi], a girl of Tiruviḍaimarudil, (who resides
in)
the seventy-first house, one share.
258. To Kāmāmōgi, a girl of the Jayabhīmataḷi (temple) at
Tañjāvūr, (who
resides in) the seventy-second house, one share.
259. To [Po]ṉṉāli, a girl of Periyataḷichchēri, (a quarter) of
Tiruvārūr, (who
resides in) the seventy-third house, one share.
260. To Vīraśikhāma[ṇi], a girl of the Nr̥pakēsari-Īśvara
(temple) at Niyamam,
(who resides in) the seventy-fourth house, one
share.
261. To Ārūr, a girl of the Śrīpūdi-Viṇṇagar (temple) at
Pāmbuṇi, (who resides in)
the seventy-fifth house, one share.
262. To Vīrab[ō]gi, a girl of Talaiyālaṅgāḍu, (who resides in)
the seventy-sixth
house, one share.
263. To Poṉṉambalam, a girl of the same village, (who resides in) the
seventy-seventh
house, one share.
264. To Oruppaṉai, a girl of the Vaḍataḷi (temple) at
Paṛaiyāṟu, (who resides in)
the seventy-eighth house, one share.
265. To Umai, a girl of the Tiruviḷaṅgōyil (temple) at
Kaḍambūr, (who resides
in) the seventy-ninth house, one share.
266. To Araṅgam, a girl of [K]āvirippūmbaṭṭaṉam,
(who resides in) the eightieth
house, one share.
267. To Peṟṟatiru, a girl of the Mudubagavartaḷi (temple) at
Ambar, (who resides
in) the eighty-first house, one share.
268. To Rājarāji, a girl of Tiruviḍaimarudil, (who resides in) the
eighty-second
house, one share.
269. To Mūñji, a girl of the Tiruvamalīśvara (temple) at
Pāchchil, (who resides
in) the eighty-third house, one share.
270. To Poṟk[āḷi], a girl of Periyataḷichchēri, (a quarter) of
Tiruvārūr, (who
resides in) the eighty-fourth house, one share.
271. To Ti[g]aimā[ṇi]kkam, a girl of the Ulagīśvara (temple) in the
same
village, (who resides in) the eighty-fifth house, one share.
272. To Śeyyapādam, a girl of the Mudubagavartaḷi (temple) at
[Ambar], (who
resides in) the eighty-sixth house, one share.
273. To Aiy[āḷ], a girl of [Vir]ālūr, (who resides in) the
eighty-seventh house, one
share.
274. To [Nam]bu[gamari], a girl of Naḍuviltaḷich[chēri], (a quarter)
of
Nāgapaṭṭaṉam, (who resides in) the eighty-eighth house, one share.
275. To [A]rai[y]am, a girl of the Kōmākkam[bhī]śvara (temple), (who
resides in)
the eighty-ninth house, one share.
276. To Nit[taṅg]ai, a girl of the Tirumaṇḍaḷi (temple) at
Tiruvārūr, (who
resides in) the ninetieth house, one share.
277. To Śiṟiya-Umai, a girl of the Parāntaka-Īśvara (temple), (who
resides in)
the ninety-first house, one share.
278. To Kāmāmōgi, a girl of the Jayabhīmataḷi (temple) at
Tañjāvūr, (who
resides in) the ninety-second house, one share.
279. To [Ti]ruvaṛagu, a girl of the Tañjaimāmaṇikkōyil (temple) in
the same
city, (who resides in) the ninety-third house, one share.
280. To Śeyya-Śō[ṛam], a girl of Tirukkoḷḷambūdūr, (who resides
in) the ninety-
fourth house, one share.
281. To Tirukku[ra]vi, a girl of Kaḍambūr, (who resides in) the
ninety-fifth
house, one share.
282. To [Irāmi], a girl of the Tirukkārōṇam (temple) at
Nāgapaṭṭaṉam, (who
resides in) the first house of the northern row of the
temple street on the north (of the temple),
one share.
283. To Kaṟṟaḷi, a girl of the same temple, (who resides in) the second house, one share.
284. To [Kaṇṇam], a girl of the same temple, (who resides in) the third house, one share.
285. To U[t]tama[su]ndari, a girl of the Pañchavaṉmahādēvi-Īśvara
(temple)
at Kōṭṭūr, (who resides in) the fourth house, one
share.
286. To [Kuñ]ja[ramalli], a girl of the Ava[ṉik]ē[sa]ri-Īśvara
(temple) at
[A]n[daḷi], (who resides in) the fifth house, one
share.
287. To Śeyyapādam, a girl of Kaṟpagadāṉipuram, (who resides in)
the sixth
house, one share.
288. To [Śi]ṟiya-[Ara]vam, a girl of Periyataḷichchēri, (a quarter)
of Tiru-
vārūr, (who resides in) the seventh house, one share.
289. To Śīlaśūḷāmaṇi, a girl of the Vaḍataḷi (temple) at
Paṛaiyāṟu, (who resides in)
the eighth house, one share.
290. To A[ṉanti], a girl of V[ēḷū]r, (who resides in) the ninth house, one share.
291. To Poṟkā[ḷi], a girl of the Tirup[pādāḷi]-Īśvara (temple)
at [P]āmbu[ṇi],
(who resides in) the tenth house, one share.
292. To Ā[rā]-amudu, a girl of Uttamadāṉipuram, (who resides in)
the eleventh
house, one share.
293. To Veṇkāḍu, a girl of Āyirattaḷi, (who resides in) the twelfth house, one share.
294. To [P]oṟkōyil-Tillai-Aṛagi, a girl of the same village, (who resides in)
the
thirteenth house, one share.
295. To [Okkūri], a girl of Uttamadāṉipuram, (who resides in) the
fourteenth
house, one share.
296. To Aśaṅgi, a girl of Āyirattaḷi, (who resides in) the fifteenth house, one share.
297. To [Puga]lō[gamāṇikk]am, a girl of the
Arumor̥-Īśvara (temple) at
Tiruvārūr, (who resides in) the
sixteenth house, one share.
298. To [D]ēva[ḍi], a girl of Periyataḷichchēri, (a quarter) of the
same village,
(who resides in) the seventeenth house, one share.
299. To [Kūt]tāḍi, a girl of the Gu[ṇava]ti-Īśvara (temple) at
Kōṭṭūr, (who resides
in) the eighteenth house, one share.
300. To••••• , a girl of the Mahādēvi-Īśvara (temple),
(who resides in)
the nineteenth house, one share.
301. To Pākkari, a girl of Taḷichchāttaṅguḍi, (who resides in) the
twentieth house,
one share.
302. To E[ra]ṇadē[vi], a girl of the Pañchavaṉmahādēvi-Īśvara
(temple) at
Kōṭṭūr, (who resides in) the twenty-first house, one
share.
303. To [Na]m[binaṅ]gai, a girl of the Tiruppugar̥-Īśvara (temple)
at Viḍaiya-
puram, (who resides in) the twenty-second house, one
share.
304. To [Śī]paṭ[ṭāli], a girl of the
Pañchavaṉmahādēvi-Īśvara (temple) at
Kōṭṭūr, (who resides
in) the twenty-third house, one share.
305. To Kuñjaramal[li], a girl of the same temple, (who resides in) the
twenty-fourth
house, one share.
306. To K[ā]ṟāyil, a girl of the Pugar̥1śvara (temple) at
Viḍaiyapuram, (who
resides in) the twenty-fifth house, one share.
307. To Kāmuttiri, a girl of Periyataḷichchēri, (a quarter) of
Tiruvārūr, (who
resides in) the twenty-sixth house, one share.
308. To [Ka]ri[ya-A]ravam, a girl of Nayadīrapuram, (who resides in)
the
twenty-seventh house, one share.
309. To Na[mbi]yamai, a girl of the Avaṉinārāyaṇa-Viṇṇagar
(temple) at
Ambar, (who resides in) the twenty-eighth house, one
share.
310. To Karuvūr, a girl of the Tirumaṇḍaḷi-Īśvara (temple) at
Tiruvārūr,
(who resides in) the twenty-ninth house, one share.
311. To Śemboṉ, a girl of the Tirumāgāḷam (temple) at
Ambar, (who resides in)
the thirtieth house, one share.
312. To [P]oṟcheyyāḷ, a girl of the Mallīśvara (temple) at
Āyirattaḷi, (who
resides in) the thirty-first house, one share.
313. To [Paṭṭati]ru, a girl of the Vikramavijaya-Īśvara (temple) at
Jana-
nāthapuram, (who resides in) the thirty-second house, one
share.
314. To Veṇkāḍu, a girl of Tiruviḍaimarudil, (who resides in) the
thirty-third
house, one share.
315. To Muru[ṅ]gai, a girl of the Nigaḷaṅgi-Īśvara (temple) at
Arapuram, (who
resides in) the thirty-fourth house, one share.
316. To Oṟ[ṟiyūr], a girl of Āyirattaḷi, (who resides in) the
thirty-fifth house, one
share.
317. To [Āḍal]-Aṛagi, a girl of the same village, (who resides in) the
thirty-sixth
house, one share.
318. To Ku[māra]ḍi, a girl of the same village, (who resides in) the
thirty-seventh
house, one share.
319. To Naṅ[g]ā[ḷi], a girl of Tiruvēdiguḍi, (who resides in) the
thirty-eighth house,
one share.
320. To [Ti]ribu[vaṉamād]ēvi, a girl of the Parāntaka-Īśvara
(temple), (who
resides in) the thirty-ninth house, one share.
321. To Irāmi, a girl of [Ā]ṟṟu[ttaḷi], (who resides in) the fortieth house, one share.
322. To Śīruḍaik[ka]ṛal, a girl of the
[Ni]ṟaimadi-Īśvara (temple), (who resides in)
the forty-first house, one
share.
323. To Ma[ṟ]ai[kkā]ḍu, a girl of Tiruchchōṟṟuttuṟai, (who resides
in) the forty-
second house, one share.
324. To Umai, a girl of Tirukkoḷḷambūdūr, (who resides in) the
forty-third house,
one share.
325. To Ilavam, a girl of the Tiruvamalīśvara (temple) at
Naṉṉilam, (who resides
in) the forty-fourth house, one share.
326. To [Oṟṟiyū]r, a girl of the Tirumēṟṟaḷi (temple) in the
same village, (who
resides in) the forty-fifth house, one share.
327. To Śōṛamādē[vi], a girl of the Tiruvamalīśvara (temple), (who
resides in) the
forty-sixth house, one share.
328. To Āḍavallāḷ, a girl of [Āyirat]ta[ḷi], (a quarter) of
[Niyamam], (who
resides in) the forty-seventh house, one share.
329. To Na[m]bi[yamai], a girl of the [Śan]diramalli-Īśvara (temple)
in the
same village, (who resides in) the forty-eighth house, one share.
330. To [Amu]dam, a girl of the [Araiy]e[ru]m[ān]ta[ḷi] (temple) at
Paṛai-
yāṟu, (who resides in) the forty-ninth house, one
share.
331. To Śīdēvi, a girl of the Mudu[bagavartaḷi] (temple) at
[Ambar], (who resides
in) the fiftieth house, one share.
332. To Piṭṭi, a girl of the Teṉtaḷi (temple) at
Paṛaiyāṟu, (who resides in) the
fifty-first house, one share.
333. To I[rāmi], a girl of the Vaḍataḷi (temple) in the same
village, (who resides in)
the fifty-second house, one share.
334. To [Śi]ṅgaḍi, a girl of the same temple, (who resides in) the
fifty-third house,
one share.
335. To Śīlaśūḷāmaṇi, a girl of the same temple, (who resides in) the
fifty-fourth
house, one share.
336. To Kōyil, a girl of the Śaṅgīśvara (temple) in the same
village, (who resides in)
the fifty-fifth house, one share.
337. To [Ma]laiya[māṉ], a girl of the Muḷḷūrnakkaṉtaḷi (temple)
in the same
village, (who resides in) the fifty-sixth house, one share.
338. To Aiyāṟu, a girl of [Avaṉin]ārāyaṇapuram, (who resides in)
the fifty-
seventh house, one share.
339. To Nakkam, a girl of Tiru[n]ettānam, (who resides in) the
fifty-eighth
house, one share.
340. To [Pe]ṟṟa[mai], a girl of Tirutteṅgūr, (who resides in) the
fifty-ninth house,
one share.
341. To [Par̥ppili], a girl of the Tiruvamalīśvara (temple) at
Naṉṉilam,
(who resides in) the sixtieth house, one share.
342. To [Pa]ṭṭāli, a girl of the Ulagīśvara (temple) at
Tiruvārūr, (who resides
in) the sixty-first house, one share.
343. To Maṉ[ṟa]muḍaiyāḷ, a girl of the
Eriyūrnāṭṭuttaḷi (temple) at
Tañjāvūr, (who resides in)
the sixty-second house, one share.
344. To Ku[p]pai, a girl of Vē[ḷūr], (who resides in) the
sixty-third house, one
share.
345. To Ādi[t]ti, a girl of the Pagaiviḍai-Īśvara (temple) at
Paṛuvūr, (who
resides in) the sixty-fourth house, one share.
346. To Nakkam, a girl of the Arikulakēsari-Īśvara (temple) at
Niyamam,
(who resides in) the sixty-fifth house, one share.
347. To [Vi]llava[ṉmādēvi], a girl of Periyataḷichchēri, (a
quarter) of Tiru-
vārūr, (who resides in) the sixty-sixth
house, one share.
348. To Eḍuttapādam, a girl of the Mudubagavartaḷi (temple) at
Ambar, (who
resides in) the sixty-seventh house, one share.
349. To Pūmi (i.e., Bhūmi), a girl of the [Nandī]śvara
(temple) at Kaḍambūr,
(who resides in) the sixty-eighth house, one
share.
350. To Tiruvaḍigaḷ, a girl of Tiruvaiyāṟu, (who resides in) the
sixty-ninth
house, one share.
351. To Tūdu[vi], a girl of the [Brahma]kuṭṭam (temple) at
Tañjāvūr, (who resides
in) the seventieth house, one share.
352. To Maṛalaichchilambu, a girl of [Kañ]j[āṟa]nagaram, (who resides
in)
the seventy-first house, one share.
353. To [Pe]ṟ[ṟatiru], a girl of Avaniyamada[ṟpapu]ram, (a quarter)
of
Paṛuvūr, (who resides in) the seventy-second house, one share.
354. To [Puga]lōgamāṇikkam, a girl of the Lōkamahādēvi-Īśvara
(temple),
(who resides in) the seventy-third house, one share.
355. To Sundari, a girl of the Śrīpūdi-Viṇṇagar (temple) at
Pāmbuṇi, (who
resides in) the seventy-fourth house, one share.
356. To Mādēvi, a girl of the [Tirukkārōṇam] (temple) at
Nāgapaṭṭaṉam,
(who resides in) the seventy-fifth house, one share.
357. To Poṉṉambalam, a girl of Kiḷḷiguḍi, (who resides in) the
seventy-sixth
house, one share.
358. To••• , a girl of Tiruviḍaimarudil, (who resides in) the seventy-
seventh house, one share.
359. To Vēmbi, a girl of Periyataḷichchēri, (a quarter) of
Tiruvārūr, (who
resides in) the seventy-eighth house, one share.
360. To [Pugalō]gamāṇikkam, a girl of Tiruviḍaimarudil, (who resides
in)
the seventy-ninth house, one share.
361. To K[ār]aik[kā]l, a girl of the same village, (who resides
in) the eightieth
house, one share.
362. To Vīra-Śōr̥, a girl of the Arikulakēsari-Īśvara (temple)
at Niyamam,
(who resides in) the eighty-first house, one share.
363. To Mūt[tā]ḷ, a girl of [K]āvirippūmbaṭṭaṉam, (who resides
in) the eighty-
second house, one share.
364. To [Śandiraś]ēga[ri], a girl of the
Arikulakēsari-Īśvara (temple) at
Niyamam, (who resides in)
the eighty-third house, one share.
365. To Pūmi, a girl of Ā[yirattaḷi], (a quarter) of the same
village, (who resides in)
the eighty-fourth house, one share.
366. To [Sun]da[ri], a girl of Kiḷḷiguḍi, (who resides in) the
eighty-fifth house,
one share.
367. To Aiyāṟu, a girl of Miṟaiyil, (who resides in) the
eighty-sixth house, one
share.
368. To Aiyāṟu, a girl of the Na[ndī]śvara (temple) at
Kaḍambūr, (who resides in)
the eighty-seventh house, one share.
369. To [Arumo]r̥, a girl of [Tiru]vai[yāṟu], (who resides in) the
eighty-eighth
house, one share.
370. To Śaṇḍai, a girl of the Kōmākka[mbhī]śvara (temple), (who
resides in) the
eighty-ninth house, one share.
371. To Nallūr, a girl of the [Brahma]kuṭṭam (temple) at
Tañjāvūr, (who resides
in) the ninetieth house, one share.
372. To Parānderumāṉ, a girl of the Parāntaka-Īśvara (temple), (who
resides in)
the ninety-first house, one share.
373. To [Kaṇa]vadi, a girl of Tiruppaṛaṉam, (who resides in) the
ninety-second
house, one share.
374. To Kuḍitāṅgi, a girl of the Tirup[pā]dā[ḷi]-Īśvara
(temple) at [Pāmbuṇi],
(who resides in) the ninety-third house, one
share.
375. To Śōṛa[dēvi], a girl of Tirukkoḷḷambūdūr, (who resides
in) the ninety-
fourth house, one share.
376. To Tū[ṅ]gāṉai, a girl of the Iṭṭāchchi-Īśvara (temple) at
Kaḍambūr, (who
resides in) the ninety-fifth house, one share.
377. To Peṟṟamai, a girl of the Bra[hma]kuṭṭam (temple) at
Tañjāvūr, (who resides
in) the ninety-sixth house, one share.
378. To••• , a girl of••• , (who resides in) [the first house of]
••• , one
share.
379. To Nittasundari, a girl of the same village, (who resides in) the second
house,
one share.
380. To [Paṭ]ṭ[āli], a girl of [Tirunettā]ṉam, (who resides in)
the third house,
one share.
381. To Kārōṇam, a girl of [Arapuram], (who resides in) the fourth house, one share.
382. To [A]ttaṉa[p]poṉ, a girl of Āyirattaḷi, (who resides in) the
fifth house, one
share.
383. To [Maṛalai]chchilambu, a girl of the [Avaṉik]ē[sari-Ī]śvara
(temple)
at Andaḷi, (who resides in) the sixth house, one share.
384. To [Tigaimāṇi]kkam, a girl of the same temple in the same village,
(who
resides in) the seventh house, one share.
385. To Kulamā[ṇi]kkam, a girl of the same temple, (who resides in) the
eighth
house, one share.
386. To [Tā]yam, a girl of Miṟaiyil, (who resides in) the ninth house, one share.
387. To Araṅgam, a girl of the same village, (who resides in) the tenth house,
one
share.
388. To [Śe]yya[vā]y[maṇi], a girl of Puṟaiyāchchēri, (who resides
in) the
eleventh house, one share.
389. To Poṉmalai, a girl of the [Mah]ādēvi-Īśvara (temple), (who
resides in)
the twelfth house, one share.
390. To Poṉṉambalam, a girl of Tiruvēdiguḍi, (who resides in) the
thirteenth
house, one share.
391. To Nambāṇḍi, a girl of Talaiyālaṅgāḍu, (who resides in) the
fourteenth
house, one share.
392. To Maṇḍai, a girl of [Ta]ṅgattārtaḷi, (who resides in) the
fifteenth house,
one share.
393. To [Nī]lam, a girl of Maṇṇinagaram, (who resides in) the
sixteenth house,
one share.
394. To [Pa]ṭ[ṭāli], a girl of [Va]yalūr, (who resides in) the
seventeenth house,
one share.
395. To [Śu]ṇa[ṅ]gai, a girl of the same village, (who resides in) the
eighteenth
house, one share.
396. To Umai, a girl of the same village, (who resides in) the nineteenth house,
one
share.
397. To Poṟkēśi, a girl of the Avaṉikē[sari-Īśvara] (temple) at
Paṛuvūr,
(who resides in) the twentieth house, one share.
398. To Vā[ṉa]vaṉ[m]ādē[vi], a girl of the Pagaiviḍai-Īśvara
(temple) in the
same village, (who resides in) the twenty-first house, one
share.
399. To [Ariyāḷ], a girl of the same village, (who resides in) the
twenty-second
house, one share.
400. To Aṟi[ñ]ji, a girl of [Pa]ndaṇanallūr, (who resides in) the
twenty-third
house, one share.
401. To Pū[vaṇ]am, a girl of Tiruvaiyāṟu, (who resides in) the
twenty-fourth
house, one share.
402. To [Pañ]cha[vaṉ]mādēvi, a girl of the Gu[ṇava]ti-Īśvara
(temple) at
Kōṭṭūr, (who resides in) the twenty-fifth house, one
share.
403. For one dancing-master who directs the dancing, to Araiyaṉ Su[n]dara-
Śōṛaṉ, alias Mummaḍi-Śōṛa-[Ni]rttamārāyaṉ, two shares.
404. For another, to Kumaraṉ [Vaḍa]vāyil, alias
Mummaḍi-Śōṛa-[Nirtta-
ppē]raiyaṉ, two shares.
405. For another, to [Vi]kki [Pa]ṭṭālagaṉ, two shares.
406. For another, to [A]rai[yar] Abhimāṉatoṅgaṉ, alias
Aru[m]o[r̥-Nirtta-
pp]ēra[yaṉ], two shares.
407. For another, to Mallaṉ Iraṭṭai[y]aṉ and to [Śit]ti[r]aṉ Kēśuvaṉ
(i.e.,
Kēśava), two shares.
408. For another, to Araiyaṉ Maṇañjēri, alias
Vagaiyili-[Nirttappē]r[aiyaṉ],
two shares.
409. For one••••• , to [Kurā]vaṉ Vīra-Śōṛaṉ, alias
Pañchavaṉmādē-
[vi-N]āḍa[ga]ma[yy]aṉ, one and a half share.
410. For another, to Maṟ[aikkāṭṭu-Kaṇavadi], alias
Ti[ruve]ḷḷaṟai-Śākkai,
one and a half share.
411. For another, to Oṟṟiyūraṉ Śiṅ[gaṉ] (i.e., Siṁha), one and a half share.
412. For another, to Oṟṟiyūraṉ [I]ḷaṅ[gāvaṉ], one and a half share.
413. For one••••• , to Araiyaṉ Rā[jā]śrayaṉ, alias Nitta[viṉōda-
V]ādyamārāyaṉ, two shares.
414. For another, to Araiyaṉ Ni[ṉṟa-Nārā]ya[ṇ]aṉ, two shares.
415. For three singers, to Mu[ṇḍa]dā[ri] A[ṇukkaṉ], four and a half shares.
416. For two others, to Āchchaṉ Kīrttibhūsha[ṇ]aṉ, alias Aṟiñji[g]ai
Kā[ma-
ra]ppēraiyaṉ, three shares.
417. For one pipe (vaṅgiyam), to [Tañ]jai Ka[ṇava]di, who has joined (his
new
appointment) from the Niga[ri]li-Śōṛa-Terinda-[U]ḍanilai-Kudiraichchē[va]-
gar, one and a half share.
418. For another, to Śe[ru-Va]t[tavi]raiyaṉ, (who belongs)
to the Śiṟudaṉattu
Vaḍuga-Kā[lav]ar, one and a half share.
419. For another, to Rājē[ndra]da[sa]raiyaṉ, one and a half share.
420. For one••••• , to Kū[ttaṉ Bahu]•• Viḍaṅgaṉ, two shares.
421. For another, to Araiyaṉ Vādyamārāyaṉ, two shares.
422. For another, to Brahmakuṭṭaṉ [Ka]ṇavadi, alias
Irumaḍi-Śōṛa-Vādya-
mārāyaṉ, two shares.
423. For another, to Pōga[yaṉ Pōriyil]aṉ, alias
Mummaḍi-Śōṛa-Vādyamārā-
yaṉ, two shares.
424. For one person who beats the small drum (uḍukkai), to Vīra-Śōṛaṉ
Viḍaṅ-
gaṉ, alias Rājarāja-Śrī[hast]aṉ, one and a half
share.
425. For another, to Kū[ttaṉ Ā]dittaṉ, alias
Rājarāja-Sahasra[b]āhu, one and
a half share.
426. For two persons who play the lute (vīṇai), to [Subra]hmaṇyaṉ Kūttaṉ,
alias
Śe[mbiyaṉ]-Vī[ṇai]-Ā[di]ttaṉ, three and a half shares.
427. If he should die, Araiyaṉ [Sa]dāśivaṉ, the son of his [paternal uncle],
who
has married his daughter, shall receive the allowance.
428. For three persons who sing in Sanskrit (Āriyam), to Araiyaṉ
Ambalanādaṉ,
alias [Ś]em[biyaṉ]-Vādyamārāyaṉ, four and a half
shares.
429. For one person who sings in Tamiṛ, to [Paṭṭ]ālaga[ṉ
Kā]marappēraiyaṉ,
one and a half share.
430. For another, to [A]mu[daṉ K]ā[ḷi], one and a half share.
431. For another, to [V]āṇarāśi Kūttaṉ, one and a half share.
432. For another, to [Araiy]aṉ Śūṟṟi, one and a half share.
433. For one big drum (koṭṭi-mattaḷam), to Gāndharvadāsaṉ, one share.
434. For another, to Gāndharva[tu]ṟ[ai]-Kavāli, one share.
435. For blowing one••• conch (m[u]ttirai-śaṅgu), to Ta[yi]laṉ (i.e.,
Taila)
[Vi]kkiyaṇṇaṉ, one share.
436. For another, to Śūṟṟi Nādaṉ, (who belongs) to the
Mummaḍi-Śōṛa-Terinda-
Ā[ṉaip]pāgar, one share.
437. For another, to [P]oṟkā[ḷi] Toṇḍayaṉ, a drummer of the
Eriyūrnāṭṭuttaḷi
(temple) at Tañjāvūr, one share.
438. To [Aiyāṟaṉ A]ndari, (one of) the Pakkavādyar (?), (who belongs)
to the
Aṛagi[ya]-Śōṛa-Terinda-Valaṅgai-Vēḷaikkāṟar, three
quarters of a share.
439. To Śatti Ārūr, (one of) the same, (who belongs) to the
Kshatriyaśikhāmaṇi-
Terinda-Valaṅgai-Vēḷaikkāṟar, three quarters of
a share.
440. To Pāda-Śivaṉ Āchchaṉ Pichchaṉ, (one of) the same, of
Karugā[vū]r
in [Āvū]r-kūṟṟam, (a subdivision)
of Nittaviṉōda-vaḷanāḍu, three quarters of a share.
441. To Śatti [P]o[ṉ]ṉaṉ, (one of) the same, (who belongs) to the
Śatrubhujaṁ-
[ga]-Terinda-Valaṅgai-Vēḷaikkāṟar, three quarters of a
share.
442. To Kāmaṉ Aiyāṟaṉ, (one of) the same, (who belongs) to the
Vīra-Śōṛa-
Aṇukkar, three quarters of a share.
443. Eṛubattaivaṉ, (one) of the musicians (Gāndharvar), shall receive
three quarters
of a share.
444. To [Pa]ṭṭālagaṉ Ambalam, (who belongs) to the
Rājakaṇṭhīrava-Terinda-
Valaṅgai-Vēḷaikkāṟar,
three quarters of a share.
445. To Kup[p]ai Tirumaṇañjēri, (one) of the musicians, three quarters of a share.
446. To Aiyāṟaṉ [Kaṇḍa]rāchchaṉ, a drummer of the Brahmakuṭṭam
(temple)
at Tañjāvūr, three quarters of a share.
447. To Varaguṇaṉ Śīrāḷaṉ, (who belongs) to the
Rājarāja-Terinda-Valaṅgai-
Vēḷai[k]kāṟar, three quarters of a share.
448. To Kīrtti Nādaṉ, (who belongs) to the
[Par]ā[n]ta[ka]-Ko[ṅ]gavāḷ,
three quarters of a share.
449. If he should die, his younger brother Kīrtti Kiḷaitāṅgi shall receive
the
allowance.
450. To Nūṟṟeṇ[m]aṉ Śūṟṟi, (who belongs) to the
Aridurgalaṅghana-Terinda-
Valaṅgai-Vēḷaikkāṟar, three quarters of a
share.
451. If he should die, his younger brother Nūṟṟe[ṇmaṉ]••• shall receive
the
allowance.
452. To Maṅga[lav]aṉ Māṇi, (who belongs) to the
Mū[r]ttavikramābharaṇa-
Terinda-Valangai-Vēḷaikkāṟar, three quarters
of a share.
453. To Ta[ṇ]ḍaṉ Kambaṉ, (who belongs) to the same troop (paḍai),
three quarters of
a share.
454. To Ārūr Dēvaṉ, (who belongs) to the same troop, three quarters of a share.
455. To Kaṇ[ḍi] Kā[ḷi], (who belongs) to the
Mummaḍi-Śōṛa-Terinda-Pari-
[k]kāṟar, three quarters
of a share.
456. To Aḍi[ga]ḷ Śeṭṭi, (who belongs) to the
Ra[ṇamukha]bhīma-Terinda-
Valaṅgai-Vēḷaikkāṟar, three quarters of a
share.
457. To [Ka]ḷari Āchchaṉ, a drummer of Kūṉargaḷ-Muṉṉiyūr in
Ā[vū]r-
kūṟṟam, (a subdivision) of
Nittaviṉōda-vaḷanāḍu, three quarters of a share.
458. To Parāntakaṉ Vīmaṉ (i.e., Bhīma), a Vīra-Śōṛa-Aṇukkaṉ
of the Tañjai-
māmaṇikkōyil (temple) at Tañjāvūr,
three quarters of a share.
459. To [Su]ndaraṉ Kālakālaṉ, a Vīra-Śōṛa-Aṇukkaṉ of the
Jayabhīma-
taḷi (temple) in the same city, three quarters of a
share.
460. To [Pi]śa[ṅg]aṉ Śīrāḷaṉ, a Vīra-Śōṛa-Aṇukkaṉ of the same
temple, three
quarters of a share.
461. To Dēvaṉ Śeṅgu[ḷa]vaṉ, a Vīra-Śōṛa-Aṇukkaṉ of the same
temple, three
quarters of a share.
462. To Irāmaṉ Kambaṉ, (who belongs) to the Vikramābharaṇa-Terinda-
Valaṅgai-Vēḷaikkāṟar, three quarters of a share.
463. To Āchchaṉ Ā[ḍa]va[l]lāṉ, (who belongs) to the
[Iḷai]ya-Rājarāja-
Terinda-Valaṅgai-Vēḷaikkāṟar, three quarters of
a share.
464. To Uttamaṉ Kūttaṉ, (who belongs) to the
Rājakaṇṭhīrava-Terinda-Valaṅ-
gai-Vēḷaikkāṟar, three quarters of a
share.
465. For one person who proclaims the sacred commands (of the god), to
Kumaraṉ
Jayamāṉaṉ, alias Mummaḍi-Śōṛa-Kaḍigaimārāyaṉ, one share.
466. For another, to Kumaraṉ A[rumo]r̥, alias
Rājarāja-Kaḍigaimārāyaṉ,
one share.
467. For another, to Rājak[ēsa]ri Kōdaṇḍarāmaṉ, alias
Jayaṅkoṇḍa-Śōṛa-
Kaḍigaimārāyaṉ, one share.
468. For another, to Āchchaṉ Ma[di]gi[ṛav]aṉ, alias
Aṛa[giya]-Śōṛa-Ka-
ḍigaimārāyaṉ, one share.
469. For another, to Mōgili[y]aṉ Sōmaṉ Parā[nd]e[rum]āṉ of Vaṅgāram,
alias
[Ti]runārāyaṇa-chaturvēdimaṅgalam, in
Mī-Śeṅgiḷi-nāḍu, (a subdivision)
of
Pāṇḍyakulāśani-vaḷanāḍu, one share.
470. For superintending the temple women and the female musicians (Gāndharvī),
to
Śāvūr Parañ[j]ōdi, two shares.
471. For the same, to [G]ō[vindaṉ] Sōmanādaṉ, two shares.
472. To the accountant (Kaṇakku) [Taṉṉi]ch[ch]ai Śaduravi[ḍaṅ]gaṉ, a
native
of Śem[ba]ṅgu[ḍ]ai in [Vīra]-Śōṛa-vaḷanāḍu, (a
subdivision) of Nittaviṉōda-
vaḷanāḍu, two shares.
473. To two persons who write the accounts under him, one and a half share, viz.,
three
quarters of a share each.
474. To Mā[d]ē[vaṉ]Śi[va]lō[ka]su[n]daraṉ, a native of
Kaḍai[k]ku[ḍai]
in Mī-Śeṅgiḷi-nāḍu, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu, two shares.
475. To two persons who write the accounts under him, one and a half share, viz.,
three
quarters of a share each.
476. To Na[k]kaṉ Perumāṉ, a native of Kīṛkkuḍai in
Tiruvārūr-kūṟṟam,
(a subdivision) of
Kshatriyaśikhāmaṇi-vaḷanāḍu, two shares.
477. To two persons who write the accounts under him, one and a half share, viz.,
three
quarters of a share each.
478. To Aiyāṟaṉ Poṟchuvaraṉ, a native of Māṅguḍai in
Nallūr-nāḍu, (a sub-
division) of
Nittaviṉōda-vaḷanāḍu, two shares.
479. To two persons who write the accounts under him, one and half share, viz.,
three
quarters of a share each.
480. To eleven men engaged in drumming, who are headed by (?) Ai[y]aṉ Po[y]yili
of
Nallūr, alias Pañchavaṉmahādēvi-chaturvēdimaṅgalam, in
Nallūr-nāḍu, (a
subdivision) of Nittaviṉōda-vaḷanāḍu, five and
a half shares, viz., half a share each.
481. To eleven men (engaged in) the same, (who belong) to the
Śagaḍaikoṭṭigaḷ, and who
are headed by [T]āmōdiraṉ
(i.e., Dāmōdara) Śeṭṭi, five and a half shares, viz., half a
share
each.
482. To eleven men engaged in the same, (who belong) to the Śagaḍaikoṭṭigaḷ,
and who
are headed by•• A[ra]ṅgam, five and a half shares, viz., half a share
each.
483. To eleven men engaged in the same, (who belong) to the Śagaḍaikoṭṭigaḷ,
and who
are headed by Śāt[t]aṉ Ambalam, five and a half shares, viz., half a
share each.
484. To eleven men engaged in the same, (who belong) to the Śagaḍaikoṭṭigaḷ,
and who
are headed by Śatti I[raṇak]ōḷaṉ, five and a half shares, viz.,
half a share each.
485. To eleven men engaged in the same, who shall (eventually) take the place (of
the
former), and who are headed by Araiyaṉ
Udai[yam]āttā[ṇ]ḍaṉ (i.e., Udayamārtāṇḍa),
five and a half shares,
viz., half a share each. These men shall receive the allowance•••
Having thus received
the allowance, they shall do the work.
486. For one man belonging to the persons who hold the sacred parasol
(tiruppaḷḷittoṅgal),
one share, and for ten (other) men, eight twentieths of a
share each; altogether, to [U]ḍai-
y[ā]ṉ Tiruviśalūr, alias
Mummaḍi-Śōṛa-Toṅgaṟpēraiyaṉ, and to
Kuppa[ḍi]
Vaṉṉi, alias Kshatriyaśikhāmaṇi-Toṅgaṟpēraiyaṉ,
five shares.
487. For one man belonging to the lamp-lighters, one share, and for seven (other)
men,
three and a half shares, viz., half a share each; altogether, to
Pu[va]ṉi[ś]ēgaraṉ (i.e.,
Bhuvanaśēkhara) Kaṟ[pa]gam,
alias Pañchavaṉ-Pēraiyaṉ, four and a half shares.
488. For four men who sprinkle water, half a share each; altogether, to the above-
mentioned person, two shares.
489. For two Śaṉṉāliyaḷ (?), three quarters of a share each; altogether, to the
above-
mentioned person, one and a half share.
490. For one man belonging to the potters (Kuśavar) of the sacred kitchen
(tiru-maḍaip-
paḷḷi), one share, and for ten (other) men, half a
share each; altogether, to the potters of the
high street of Śūraśikhāmaṇi, six
shares.
491. For two washermen, one share each; altogether, to the washermen of the same
street, two shares.
492. For one person who performs the duty of accountant (Kāvidi), to
Araiyaṉ
Ma[ṇa]liliṅ[g]aṉ, alias
Śembiyaṉ-Peruṅgāvidi, half a share.
493. For another, to Āchchaṉ Tiruvēṅgaḍam, alias
Rājarāja-Peruṅgāvidi, half
a share.
494. For two persons who perform the duty of barbers, to [Ś]eya[da]raṉ (i.e.,
Jaya-
dhara) Nettāṉaṉ, alias
Rājarāja-Peru[n]āviśaṉ, one share.
495. For one astrologer and two subordinates, to Tuṇaiyaṉ
[Ā]dittaṉ, alias Śembi-
yaṉ-[K]oṟṟapperuṅgaṇi, two
shares.
496. For another and two subordinates, to Parāntakaṉ [P]āṇḍyakulāśani,
alias
Rājarāja-Gaṇi[t]ādhirā[jaṉ], two shares.
497. For two persons who perform the duty of••• , to Araiyaṉ Pava-
[ru]t[tir]aṉ (i.e., Bhavarudra), alias
Pañchavaṉ-Maṅga[lap]pēraiyaṉ, three shares.
498. To the barber (Ambaṭṭaṉ) Kōṉ Śaḍa[ṅ]gavi (i.e.,
Shaḍaṅgavid), alias Rājarāja-
Prayō[ga]daraiyaṉ, one
share.
499. For one tailor (Tayyāṉ), to Dēvaṉ Kavāli, alias
Vīra-Śōṛa-Perundayyāṉ,
one share.
500. For another, to Śippaṉ Maṛapāḍi, alias Kēraḷāntaka-Perun
dayyāṉ, one
share.
501. To the jewel-stitcher Āchchaṉ Karundi[ṭ]ṭai, one and a half
share.
502. For one brazier (Kaṉṉāṉ), to Iḍaikkarai[gāri], alias
Kshatriyaśikhāma-
ṇi-Peruṅ[ga]ṉṉāṉ, one share.
503. For one master carpenter (Tachch-āchārya), one and a half share, and for two
(other)
men, one and a half share; altogether, to Vīra-Śōṛaṉ
Kuñjaramallaṉ, alias Rājarāja-
Perundachchaṉ, three
shares.
504. For one carpenter, to Gu[ṇa]vaṉ Madurānta[kaṉ], alias
Nittaviṉōda-
Perundachchaṉ, three quarters of a share.
505. For another, to I[la]tti Śaḍaiyaṉ, alias
[Kaṇ]ḍarāditta-Perundachchaṉ,
three quarters of a share.
506. To the tailor (Pā[ṇaṉ]) Uttamaṉ Śūṟṟi, alias
A[ri]kulakēsari-[Śā]k[k]ai,
one and a half share.
507. To another, Aiyāṟaṉ Aṟiñji, one and a half share.
508. To another, A[ba]rāyidaṉ (i.e., Aparājita) [Va]ḍavāyil,
alias Palla[vaṉ]-
Śākkai, one and a half share.
509. To another, Va[ḍuvūr A]ṟiñji, one and a half share.
510. For a person who performs the duty of superintending goldsmith (Kaṇkāṇi-taṭ-
ṭāṉ) by selecting one man and letting him do the work,——to Kūttaṉ
[Kaṇavadi],
alias Kshatriyaśikhāmaṇi-Perundaṭṭāṉ, the
superintending goldsmith of the minor
treasure of the lord
Śrī-Rāja[rājad]ēva, one share.
This inscription is dated in the 6th year of the reign of Kō-Parakēsarivarman,
alias
Rājēndradēva, and opens with a short poetical account of the deeds of
this king, from
which we learn that he invaded Iraṭṭapāḍi, i.e., the
Western Chālukya empire, and that
he defeated Āhavamalla at Koppam
on the bank of the “great river.” As I have stated
in the introductory remarks of the
Tañjāvūr inscription of Kulōttuṅga (ante, page 232), the
battle of Koppam or Koppai
is referred to in the Kaliṅgattu-Paraṇi (viii. 27), and “Koppam
on
the bank of the great river” appears to be identical with Koppa on the Tuṅgā river
in the
Maisūr State. I have further suggested that the Rājēndradēva of the
subjoined
inscription is identical with the father-in-law of Kulōttuṅga I., and Āhavamalla
with the
Western Chālukya king Sōmēśvara I. The last identification is supported
by two unpub-
lished inscriptions of the 4th year of the reign of Rājēndradēva in
the Rājagōpāla-Perumāḷ
temple at Maṇimaṅgalam and in the
Bilvanāthēśvara temple at Tiruvallam, where Āhava-
malla is
expressly called a Chalukya (Śaḷukki). I defer the publication of the long
and
difficult historical introduction of the Maṇimaṅgalam and Tiruvallam inscriptions for
another
opportunity, but subjoin, for comparison, the introductions of seven other inscriptions
of
Rājēndradēva, which resemble the introduction of his Tañjāvūr inscription. Three of
these
inscriptions (A, B and C) state that, after the conquest of Iraṭṭapāḍi,
Rājēndradēva set up a
pillar of victory (jaya-stambha) at Kollāpuram,
i.e., Kōlhāpur. Another of the same seven
inscriptions (G) gives the name of
the king not as Rājēndradēva, but as Rājēndra-Chōḷa-
dēva, a point
which deserves special attention, because those who are not accustomed to dis-
tinguish between the numerous Chōḷas, Chālukyas and Gāṅgas who bore identical or
similar
names, might commit the mistake of identifying Rājēndra-Chōḷadēva,
alias Rājēndradēva,
with his predecessor Rājēndra-Chōḷa, who was the son of the
great Rājarāja. The dates of
the seven subjoined inscriptions are the 3rd (A and
B), 5th (C and D) and 9th (E, F and G)
years of the reign of
Kō-Parakēsarivarman, alias Rājēndradēva.
The immediate object of the Tañjāvūr inscription of Rājēndradēva is to record that,
in
the 4th year of his reign, the king assigned a daily allowance of paddy to a troop of
actors
who had to perform a drama, entitled Rājarājēśvara-nāṭaka, in the
Rājarājēśvara temple
on the occasion of an annual festival in the month of
Vaigāśi. Two years later, in the 6th
year of his reign, the king further ordered that his
previous donation should be engraved
on the stone wall of the temple.
I cannot say if manuscripts of the Rājarājēśvara-nāṭaka still exist; but it may be
safely
concluded from the wording of the title that the subject of this drama was the
foundation of
the Tañjāvūr temple by the great Rājarāja. It also follows
from the mention of the
term Rājarājēśvara in an inscription of Rājēndradēva that this
king belonged to a later period
than that of Rājarāja and, consequently, of the latter's son
and successor Rājēndra-Chōḷa.
Though this posteriority of Rājēndradēva is already
evident from the more recent form of the
alphabet of his inscriptions and from certain
synchronisms between the Chōḷas and Chālu-
kyas, I consider it
necessary to draw attention to the direct proof afforded by the present
inscription, because
Mr. Kanakasabhai has lately expressed the opinion that both Rājarāja
and Rājēndra-Chōḷa
were among the successors of Parakēsarivarman, alias Rājēndradēva.
1. Hail! Prosperity! While the army of his elder brother was at (his) back, the
king
(who wielded) the sceptre (and) was embraced by (the goddess of)
Prosperity, conquered the
seven and a half lakshas of Iraṭṭapāḍi.
(He) did not meet with opposition in battle; and
(his) drum was sounding through
the eight directions. Having heard (this) report, (Āhava-
malla) proceeded
to Koppam on the bank of the great river and fought against (him). (But
he)
converted into reeking corpses (that) covered the earth, the whole warlike army
of
Āhavamalla. Having perceived this, Āhavamalla became afraid, incurred
disgrace, and
ran away. (The king) seized his elephants and horses, troops of camels,
women and treasures,
and anointed himself (in commemoration) of the victory. In the
sixth year (of the reign) of
(this) Kō-Parakēsarivarman, alias
the lord Śrī-Rājēndradēva, who was graciously
seated on the throne of heroes.
2. “In accordance with our declaration to make an allowance at the rate of (one) tūṇi
of
paddy per day for acting the Rājarājēśvara-nāṭaka in the temple of the lord
Śrī-Rājarājēś-
vara, we have assigned (the above) as allowance
to the••• actor (śānti-kūttaṉ)
Tiruvālaṉ Tirumudukuṉṟaṉ, alias Vijaya-Rājēndra-āchāryaṉ, and to the members
of his
troop (varga).”——After this royal order, addressed to the temple managers and to
the
accountants, signed by the royal secretary Udāra-Viḍaṅga-Viṛupparaiyar,
(and dated)
on the [16]0th (day) of the fourth year (of the reign), had
reached; after a (second) royal order,
intimating that it should be caused to be
engraved on stone in the temple of the lord Śrī-
Rājarājēśvara that
that person was to be enjoy the allowance, addressed to the
Daṇḍanāyaka
Parakēsari-Pallavaraiyaṉ, signed by the royal secretary
Edirili-Śōṛa-[Mūvēn]ḍa-
vēḷār, (and dated) on the [16]0th
(day) of the sixth year (of the reign), had reached; and
after a letter of
Rājarāja-Brahmamārāyar to the same effect had reached,——(the matter)
was
engraved on stone.
3. It was engraved on stone that, for acting the Rājarājēśvara-nāṭaka at the
great
festival of the lord in (the month of) Vaigāśi, Tiruvālaṉ
Tirumudukuṉṟaṉ, alias Vijaya-
Rājēndra-āchāryaṉ, should
receive, as long as the moon and the sun endure, at the royal
treasury one share of one hundred
and twenty kalam of paddy per year, or (one) tūṇi of paddy
per day,
(measured) by the marakkāl called (after) Āḍavalāṉ, which is
equal to a rājakēsari,
as an allowance for himself and for the members of his
troop.
This inscription is dated in the 4th year of the reign of
Kō-Parakēsarivarman,
alias Vikrama-Chōḷadēva, and records that
the king assigned an allowance to a person
who measured the paddy in the
Rājarājēśvara temple and in the villages belonging to it.
This man was evidently a
controlling officer who had to check the supplies of paddy, which,
according to many of the
inscriptions published in this volume, had to be delivered into the
temple stores.
The order of the king is preceded by a poetical account of his deeds. Though this
passage
is, on the whole, of a purely panegyrical character, it contains a few statements
which appear
to be based on historical facts. While still a youth,——probably only heir-
apparent,——Vikrama-Chōḷa is said to have put to flight the Teliṅga Bhīma
of Kuḷam, to
have burnt the Kaliṅga country, and to have stayed in the
Vēṅgai-maṇḍalam, i.e., the
Vēṅgī country. In my Annual
Report for 1893-94, page 6, I have noticed some inscrip-
tions of the chiefs of
Kamalākarapura or (in Telugu) Kolanu, which is probably the
modern
Ellore on the bank of the Kolleru lake in the Gōdāvarī district. The
earliest
known member of this family is Kāṭama-Nāyaka, who is mentioned in two
inscriptions of
Śaka 1062 and 1070 at Drākshārāma (Nos. 204 and 347 of 1893). The
same chief is the
donor of a copper-plate grant of Śaka 1056, which has been published by Dr.
Fleet. He is
there stated to have been the lord of Sarasīpurī or
Kolanu on the bank of a great lake
(viz., the
Kolleru lake) in the Vēṅgī-maṇḍala and to have been a vassal of
Kulōttuṅga
II. As the Tañjāvūr inscription of Vikrama-Chōḷa connects the
Vēṅgai-maṇḍalam with
Kuḷam, whose lord Bhīma was put to flight by the
king, and as the Tamil word kuḷam, ‘a
tank,’ is etymologically identical with the
Telugu kolanu, ‘a lake,’ it may be safely con-
cluded that the Teliṅga
Bhīma of the Tañjāvūr inscription belonged to the same dynasty as
Kāṭama-Nāyaka of
Kolanu.
After his stay in the Vēṅgai-maṇḍalam, the subjoined inscription informs us, Vikrama-
Chōḷa went to the South and claimed the crown of the country on the banks of the
Kāvērī,
i.e., the Chōḷa country. The passage which conveys this
information, is also met with in
the inscriptions of Kulōttuṅga I.
As none of the predecessors of Kulōttuṅga I. bore the
name Vikrama-Chōḷa, it is clear that
the passage in question was taken over by the composer
of Vikrama-Chōḷa's inscriptions from
those of Kulōttuṅga I., and that, in trying to identify
the Vikrama-Chōḷa of the present
inscription, we must look for him among the successors of
Kulōttuṅga I. The only
Vikrama-Chōḷa who is known from other sources but the subjoined
inscription, viz.,
from a copper-plate grant and from a Tamil chronicle, was the
immediate
successor of Kulōttuṅga I. I have no hesitation in identifying this
Vikrama-Chōḷa, who
reigned from Śaka 1034 to 1049, with the king
of the same name to whose reign the
Tañjāvūr inscription belongs. A confirmation of the
identity of both may be derived from
verse 24 of the third inscription on the
Piṭhāpuram pillar:——
“When he (viz., Vikrama-Chōḍa), whose other name was Tyāgasamudra,
had
gone to protect the Chōḍa-maṇḍala, the Vēṅgī country became devoid
of a ruler in
that interval.”
Here we have an independent variant of the statement, made in the Tañjāvūr inscrip-
tion, that Vikrama-Chōḷa originally resided in Vēṅgī and that he left it
to ascend the Chōḷa
throne. Another point of agreement is still more decisive: Mr.
Venkayya informs me that,
in his copy of the Tanjore MS. of the
Vikkirama-Śōṛaṉ-Ulā, the surname Tyāgasamudra
is twice applied to
Vikrama-Chōḷa.
Finally the Tañjāvūr inscription acquaints us with the names of two queens, Muk-
kōkkiṛānaḍi and Tyāgapatākā. The former, whom the poet compares to
the goddess
Pārvatī, was evidently Vikrama-Chōḷa's chief queen, and the second, who is
compared to
Gaṅgā, his favourite.
The text of the historical introduction has been compared with that of two
similar
inscriptions of Vikrama-Chōḷa, one of the 5th year of his reign in the
Tyāgarāja temple
at Tiruvārūr in the Negapatam tālluqa (No. 164 of 1894) and
another of the 11th year in
the Āpatsahāyēśvara temple at
Ālaṅguḍi in the Kumbhakōṇam tālluqa (No. 165 of 1894).
Other inscriptions of
Vikrama-Chōḷa open with a much shorter historical introduction, the
first words of
which are
temple at Tiruvattiyūr or Little Conjeeveram (No. 33 of 1893),
one of the same year and
one of the 14th year at Pallāvaram in the Chingleput
tālluqa. These inscriptions mention
the burning, or conquest, of the Kaliṅga
country and the name of one of Vikrama-
Chōḷa's queens,
viz., Mukkōkkiṛānaḍi, and must, accordingly, belong to the time of the
same
king as the other set, the introductions of which open with the words
Thanks to the calculations of Mr. S.B.Dikshit and Professor Kielhorn, I am able to
state the
probable day of the accession of Vikrama-Chōḷa. The third line of
the
Tiruvārūr inscription to which reference was made in the preceding paragraph,
contains
the following date:——
[y]ā[ṇ]ṭu aiñcā[vatu]
kiḻamaiyum attamumāna nāḷ
munnūṟṟunāṟ[pa]ti[n]āl
“In the fifth year (of the reign) of Kō-Parakēsarivarman, alias the
emperor of the
three worlds, Śrī-Vikrama-Chōḷadēva,——on the
three-hundred-and-fortieth day, which
was (the day of) Attam (i.e., the
nakshatra Hasta), a Sunday, and the seventh tithi of the first
fortnight of the
month of Mithuna.”
On this date Mr. Dikshit remarks as follows:——“Assuming that Vikrama-Chōḷa
began
to reign in A.D. 1112, his 5th year would be about A.D. 1116. Having made
calculations
for 1115, 1116 and 1117, I find that A.D. 1116 is the only year which corresponds
with the
details of the given date. In that year, Āshāḍha śukla 7 ended on Sunday,
the 18th June,
at about 21 hours after sunrise. This was the 25th day of the solar month
Mithuna. On
this day, at sunrise, the nakshatra was Uttara-Phalgunī,
which ended at 7 hours 48 minutes
after sunrise, when the nakshatra Hasta
commenced.”
In his important paper on ‘dates of Chōḷa kings,’ which will appear in Vol. IV of
the
Epigraphia Indica, Professor Kielhorn adds the following remark:——“If the above were
the
day of the date, the 1st day of the 5th year of Vikrama-Chōḷa's reign would be the
15th
July, A.D. 1115; and the 1st day of the 1st year [i.e., the day of his accession to
the
throne] would be Saturday, the 15th July, A.D. 1111.”
1. Hail! Prosperity! (The king) was resplendent with golden chains, combined
with
garlands of flowers. In (his) arms, which were covered with large jewels,
(and) which (formed
the subject of) a great number of poems, rested the goddess
of Victory, along with the goddess
of the great Earth. Having obtained as her own
(possession) (his) breast, (which was) her
support, the goddess of Prosperity
exclusively abided (there). As a chaste woman that
possessed great eloquence, the
goddess of Learning resided with delight in (his) tongue. (His)
sceptre, along
with the wheel (of his authority), swayed over all regions. (His) white
parasol
was raised on high, like a matchless second moon, overspreading the whole world.
The
dark Kali (age) hid itself and lay in the deep pit.
At the time of love (i.e., in his youth), (he) grasped the cruel
weapon, so that the
Teliṅga Vīmaṉ (i.e., Bhīma) of
Kuḷam ascended the mountains (as refuge), and so
that
intense fire consumed the country (bhūmi) of Kaliṅga. (He) joyfully stayed
(awhile)
in the Vēṅgai-maṇḍalam and put on the garland of (the victory
over) the Northern region.
(He) stopped the prostitution of the goddess with the sweet and excellent
lotus-flower
(i.e., Lakshmī) of the Southern region, and the loneliness of the goddess
of the good country
whose garment is the Poṉṉi (Kāvērī), and put on by right
(of inheritance) the pure royal
crown of jewels.
While (he) diffused his kindness, (it) spread to every individual. The whole
earth
rejoiced; the tongue of the bell became silent; (his) victory
and fame rose higher and
higher.
The Śer̥yas (i.e., Pāṇḍyas) entered hot jungles (as refuge); the
Śēralas (i.e., Chēras)
entered the sea; the Śiṅgaḷas (i.e.,
Siṁhalas), who deal destruction, became afraid and
agitated in mind; the
Gaṅgas paid tribute; the Kaṉṉaḍas turned (their) backs;
the
Koṅgas retreated; the Koṅkaṇas fled; the kings of all other regions
duly worshipped
(his) red lotus-feet as their protection.
Mukkōkkiṛānaḍi, the jewel among the inhabitants of the forest-country, who was
born to be worshipped by the seven ancient worlds, joyfully dwelt in
harmony (with him),
just as Śaṁkara dwells with Umā on the Imaiyam (i.e.,
Himālaya).
Tiyāgapadāgai (i.e., Tyāgapatākā), the ornament of women, (who had)
curly hair, (who
possessed the gait of) a female elephant, a lady of pure virtues, the
mistress of the whole of the
three worlds, joyfully dwelt in harmony (with him) as
mistress of the full favour of his royal
heart, resembling Gaṅgā at whom he (viz.,
Śiva) rejoices.
In the fourth year (of the reign) of (this) Kō-Parakēsarivarman,
alias the emperor
of the three worlds, Śrī-Vikrama-Śōṛadēva, who was
graciously seated on the throne of
heroes (which consisted) of pure gold.
2. The king having ordered:——“We have given the allowance which was permanently
enjoyed by
his grandfather, as an allowance for measuring the paddy (kār), to
Rājarāja-
Pallavarayaṉ, who measures the paddy in the temple of the lord
Śrī-Rājarājēśvara,”——
(this) was engraved on stone in accordance with a
royal order (to this effect), which had
reached the manager, the•••••
Pañchāchārya, (and) the Pūjārīs
(dēvar-kaṉmi) of the
temple of the lord Śrī-Rājarājēśvara.
3. Whereas Puduvuḍaiyāṉ A[rayaṉ] Uḍaiyāṉ, who previously used
to measure
the paddy, is dead, one share was assigned, for as long as the moon and the sun
endure, to
his son Uḍaiyāṉ K[a]l[lāl]ai himself and to his family (under the
condition that) he should
also measure (the contents of) the up-country treasuries
belonging to the Tañjāvūr temple,
and that he should pay into the temple treasury
all fees (?), etc., which are paid to him (for)
measuring the paddy on these
occasions.
This inscription and the next following one (No. 70) are engraved on the right of
the
entrance to the second gōpura. The inscription No. 69 consists of
a list of villages which
had to supply treasurers, servants and accountants to the
Rājarājēśvara temple, in accord-
ance with an order which
Rājarājadēva had issued before the 29th year of his reign.
Paragraph 1 states that
these villages were situated in the Chōḷa country, in the
Pāṇḍya
country, and in Toṇḍai-nāḍu which was surnamed
Jayaṅkoṇḍa-Chōḷa-maṇḍalam.
Toṇḍai-nāḍu or Toṇḍai-maṇḍalam is
the ancient Tamil name of the Pallava country.
In Sanskrit
inscriptions it occurs as Toṇḍīra-maṇḍala, Tuṇḍīra-maṇḍala,
and
Tuṇḍāka-vishaya. The present inscription proves that
Jayaṅkoṇḍa-Chōḷa-maṇḍa-
lam, which is referred to in many
inscriptions, is another name of
Toṇḍai-maṇḍalam.
Jayaṅkoṇḍa-Chōḷa, from which this term is derived, must have
been a surname of
Rājarāja or of one of his predecessors. In the Madras Christian College
Magazine for October
1890, Mr. Venkayya has shown that proper names, of which
Jayaṅkoṇḍa-Chōḷa forms the
first member, do not occur in inscriptions previous to the 29th
year of Rājarāja's reign,
and concludes from this fact that Jayaṅkoṇḍa-Chōḷa was a
surname of Rājarāja himself,
assumed by him towards the close of his reign. The same
surname was subsequently
adopted by another Chōḷa king,
Kō-Rājakēsarivarman, alias Rājādhirājadēva.
The
form Jayaṅkoṇḍa-Toṇḍa-maṇḍalam, which occurs in later inscriptions, is evidently
an abbreviation of “Toṇḍai-maṇḍalam, alias
Jayaṅkoṇḍa-Chōḷa-maṇḍalam.”
The original of this inscription is much injured, and whole paragraphs of it are
totally
lost. To facilitate reference, I have numbered consecutively all those paragraphs, of
which
at least a portion is still preserved.
1. Hail ! Prosperity ! Before the twenty-ninth year (of the reign) of
Kō-Rājakēsari-
varman, alias Śrī-Rājarājadēva, who,
etc.,——the lord Śrī-Rājarājadēva was pleased
to order that the
inhabitants of the brahmadēyas in Śōṛa-maṇḍalam, in
Pāṇḍi-nāḍu,
alias Rājarāja-maṇḍalam, and in
Toṇḍai-nāḍu, alias Jayaṅkoṇḍa-Śōṛa-maṇḍalam,
should
supply, as long as the moon and the sun endure, to the lord of the Śrī-Rāja-
rājēśvara (temple): (1) as temple treasurers, such Brāhmaṇas in those
respective brahmadēyas
as are rich in land, connexions, or capital; (2) Brahmachārins
(māṇi) as temple servants;
and (3) accountants for writing the accounts (of the
temple). Among the persons who are sup-
plied, to each treasurer should be
measured••••• kalam of paddy per
year; to each Brahmachārin who is a temple servant,
(one) padakku of paddy per day and four
kāśu per year; among these, to each of
ten who had taken permanent vows (?), three kuṟuṇi
of paddy per day and four
kāśu per year; among the same, to each of twenty•••
••• , (one) padakku of
paddy per day and five kāśu per year; to each person who
writes the accounts, two
hundred kalam of paddy per year; to each under-accountant whom
the latter has to supply,
seventy-five kalam of paddy per year, i.e., one hundred and fifty
kalam of
paddy to two (under-accountants). Among these, the Brahmachārins who are
temple
servants, shall receive (their) allowance of paddy and kāśu at the city treasury of
the
lord of the Śrī-Rājarājēśvara (temple); and the treasurers and
accountants shall receive
(their allowances) at the up-country treasuries of the lord of
the Śrī-Rājarājēśvara (temple).
These allowances were engraved on stone
by order of the lord Śrī-Rājarājadēva.
2. The members of the assembly of Ma[ṅgal]am in Maṅgala-nāḍu, (a
subdivision)
of Arumor̥dēva-vaḷanāḍu, have to supply one Brāhmaṇa as temple
treasurer (and) one
Brahmachārin as temple servant.
3. The members of the assembly of Neḍumaṇal, alias
Madanamañjari-chaturvē-
dimaṅgalam, in Neṉmali-nāḍu, (a
subdivision) of Arumor̥dēva-vaḷanāḍu, have to
supply two Brahmachārins as
temple servants.
4. The members of the assembly of Kuṉṟiyūr in the same nāḍu have to supply
one
Brahmachārin as temple servant.
5. The members of the assembly of [Śu]r[ā]ṉ[kuḍi] in the same nāḍu have to
supply
one Brahmachārin as temple servant.
6. The members of the assembly of [Ārā]ṟṟūr in the same nāḍu have to
supply one
Brahmachārin as temple servant.
7. The members of the assembly of Pallavaṉmahādēvi-chaturvēdimaṅgalam
in
Puṟaṅgarambai-nāḍu, (a subdivision) of
Arumor̥dēva-vaḷanāḍu, have to supply one
Brahmachārin as temple servant.
8. The members of the assembly of Śembiyaṉmahādēvi-chaturvēdimaṅgalam in
the
same nāḍu have to supply two Brahmachārins as temple servants.
9. The members of the assembly of Perumbalamarudūr in the same nāḍu have
to
supply one Brahmachārin as temple servant.
10. The members of the assembly of Kaḷappāṛ in the same nāḍu have to supply
one
Brahmachārin as temple servant.
11. The members of the assembly of Śiṅ[gaḷ]āntaka-chaturvēdimaṅgalam in
the
same nāḍu have to supply one Brahmachārin as temple servant.
12. The members of the assembly of [Śaṅga••• , alias
Arumor̥]dēva-
chaturvēdimaṅgalam, in the same nāḍu
have to supply two Brahmachārins as temple
servants.
13. The members of the assembly of Keṛuvattūr in the same nāḍu have to
supply one
Brahmachārin as temple servant.
14. The members of the assembly of••• chaturvēdimaṅgalam••
•••• have to supply
one Brahmachārin as temple servant.
15. The members of the assembly of K[ōyilārpudu]k[kuḍi], alias
Kōdaṇḍarāma-
chaturvēdimaṅgalam, in the same nāḍu have to
supply one Brahmachārin as temple
servant.
16. The members of the assembly of Va[ṅga]na[gar] in the same nāḍu have to
supply
one Brahmachārin as temple servant.
17. The members of the assembly of [Vaṉ]koṟṟa[ṅ]guḍi in the same
nāḍu••
••••
18. The members of the assembly of••••• have to supply
one Brahmachārin as temple
servant.
19. The members of the assembly of Pa[ṉai]yūr in the same nāḍu have to
supply•
•••••
20.••••• one Brahmachārin as temple servant.
21.••••• Ku[ṟu]m[ba]••• in• ṇḍā[ṛ]ai-
[vē]ḷūr-kūṟṟam, (a subdivision) of
Arumor̥dēva-vaḷanāḍu,•••••
22. The members of the assembly of Kūṛūr••••• have to
supply one Brahmachārin
as temple servant.
23. The members of the assembly of Koṇṇūr in the same nāḍu••••
••
24. The members of the assembly of Ārvalam in Ārvala-kūṟṟam•••
•••
have to supply two Brahmachārins as temple servants.
25.••••• [A]ru[mor̥dēva]•••••
one Brahmachārin as temple servant.
26. The members of the assembly of Vali[va]lam in the same nāḍu have to
supply
•••••• as temple servant.
27.••••• one Brahmachārin as temple servant.
28. The members of the assembly of Māli[nū]r in the same nāḍu have to supply
one
Brahmachārin as temple servant.
29. The members of the assembly••••• have to supply one
Brahmachārin as temple servant.
30.••••• of [A]ṟiñji[gai-chaturvēdimaṅgalam] in the
same nāḍu•••••
31.••••• one Brahmachārin as [temple servant].
32.••••• in Pu[liyū]r-nāḍu, (a subdivision) of Arumor̥-
dēva-vaḷanāḍu,•••••
33.••••• one Brahmachārin as temple servant.
34.••••• (a subdivision) of Arumor̥dēva-vaḷanāḍu,•
•••••
35.••••• have to supply two Brahmachārins as temple servants.
36.••••• [Irañ]••• in the same nāḍu•••
•••
37. The members of the assembly of••• alias Paramēśvaramaṅgalam,
••••••
have to supply••••• as temple servant.
38. The members of the assembly of••• maṅgalam••••
•• have to supply two
Brahmachārins as temple servants.
39.••••• in the same nāḍu•••••
40. The members of the assembly••••• (a subdivision)
of
Kshatriyaśikhāmaṇi-vaḷanāḍu, have to supply•••••
41.••••• have to supply•••••
42.••••• in Śeṟ[ṟūr-kūṟṟam], (a subdivision) of Kshatriya-
śikhāmaṇi-vaḷanāḍu,•••••
43. The members of the assembly of [Kuḍa]vāyil••••• have
to supply one
Brahmachārin as temple servant.
44.••••• Nālūr in the same nāḍu•••••
45. The members of the assembly of••••• have to supply one
Brahmachārin as temple
servant.
46.••••• in Tē[vūr-nāḍu], (a subdivision) of Kshatriya-
śikhāmaṇi-vaḷanāḍu, have to supply•• Brahmachārin as temple servant.
47.••••• one Brahmachārin as temple servant.
48.••••• [in the same nāḍu]••••• Brahma-
chārin as temple servant.
49. The members of the assembly of [Kaḷḷūr, alias]
Śaṉṉamaṅgalam,••
•••• have to supply one Brahmachārin as temple servant.
50. The members of the assembly of Ma[ru]gal••••• have to
supply one Brahmachārin
as temple servant.
51. The members of the assembly••••• in Vēḷā-[nāḍu], (a
subdivision) of
Kshatriyaśikhāmaṇi-vaḷanāḍu, have to supply one Brahmachārin as
temple
servant.
52. The members of the assembly of••• [ṉū]r, alias Dāṉatoṅga-
chaturvēdimaṅgalam, in•••••, (a subdivision) of Kshatriya-
śikhāmaṇi-vaḷanāḍu, have to supply two Brahmachārins as temple servants.
53. The members of the assembly of Ku[n]davai-chaturvēdimaṅgalam in Mu-
[ṛ]ai[yū]r-nāḍu, (a subdivision) of
Kshatriyaśikhāmaṇi-vaḷanāḍu, have to supply
one Brahmachārin as temple
servant.
54. The members of the assembly of Taṇḍa[ttōṭṭ]am, alias
Mummaḍi-Śōṛa-
chaturvēdimaṅgalam, in Tirunaṟaiyūr-nāḍu,
(a subdivision) of Uyyakkoṇḍāṉ-
vaḷanāḍu, have to supply one
Brahmachārin as temple servant (and) one accountant who
shall write the accounts; the
latter has to supply two under-accountants.
55. The members of the assembly of Tiruk[ku]ḍa[mū]kki[l] in Pām[bu]ra-
nāḍu, (a subdivision) of Uyyakkoṇḍāṉ-vaḷanāḍu, have to
supply two Brahmachārins as
temple servants.
56. The members of the assembly of Ambapuṟattūr in Am[ba]r-nāḍu, (a
sub-
division) of Uyyakkoṇḍāṉ-vaḷanāḍu, have to supply••
Brahmachārin as temple
servant.
57. The members of the assembly of Avvainallūr and the members of the assembly
of
[Pi]r[e]ṭṭaikuḍi in the same nāḍu have to supply one Brahmachārin as temple
servant.
58. The members of the assembly of Tiruma[ṛalai] in Veṇṇāḍu, (a
subdivision) of
Uyyakkoṇḍāṉ-vaḷanāḍu, have to supply two Brahmachārins as
temple servants.
59. The members of the assembly of Kēra[ḷ]āntaka-chaturvēdimaṅgalam in
the
same nāḍu have to supply two Brahmachārins as temple servants (and) one
accountant
who shall write the accounts; the latter has to supply two under-accountants.
60. The members of the assembly of Vaigal, alias
Vāṉavaṉmahādēvi-chaturvēdi-
maṅgalam, in the same nāḍu have
to supply one Brahmachārin as temple servant.
61. The members of the assembly••••• in [Tir]ai[mūr-
n]āḍu, (a
subdivision) of Uyyakkoṇḍāṉ-vaḷanāḍu, have to supply one Brahmachārin
as
temple servant.
62. The members of the assembly••••• in Ti[ruvaṛundūr-
nāḍu], (a
subdivision) of Uyyakkoṇḍāṉ-vaḷanāḍu, have to supply two Brahmachārins
as
temple servants.
63. The members of the assembly of Nallūrpu[du]kkuḍi in the same nāḍu have
to
supply two Brahmachārins as temple servants.
64. The members of the assembly of Vaṛa[gū]r in the same nāḍu have to supply
two
Brahmachārins as temple servants.
65. The members of the assembly of Akkaḷūr in the same nāḍu have to supply
one
Brahmachārin as temple servant.
66. The members of the assembly of [Vi]ḷainagar, alias
Nittaviṉōda-chatur-
vēdimaṅgalam, in Viḷai-nāḍu, (a
subdivision) of Uyyakkoṇḍāṉ-vaḷanāḍu, have
to supply one Brahmachārin as
temple servant.
67. The members of the assembly of Perumuḷai in the same nāḍu have to supply
one
Brahmachārin as temple servant.
68. The members of the assembly of [Paṟi]yalūr in the same nāḍu have to
supply one
Brahmachārin as temple servant.
69. The members of the assembly of Rājēndrasiṁha-chaturvēdimaṅgalam
in
[Ā]kkūr-nāḍu, (a subdivision) of Uyyakkoṇḍāṉ-vaḷanāḍu,
have to supply two Brah-
machārins as temple servants.
70. The members of the assembly of Tirukkaḍavūr in the same nāḍu have to
supply
two Brahmachārins as temple servants.
71. The members of the assembly of [Talai]chchaṅgāḍu in the same nāḍu have
to
supply two Brahmachārins as temple servants.
72. The members of the assembly of Kā[yā]kkuḍi in Kuṟumbūr-nāḍu, (a
sub-
division) of Uyyakkoṇḍāṉ-vaḷanāḍu, have to supply two
Brahmachārins as temple
servants.
73. The members of the assembly of [Taḷichchē]ri, alias
[Parākrama]-Śōṛa-
chaturvēdimaṅgalam, in the same nāḍu have
to supply one Brahmachārin as temple
servant.
74. The members of the assembly of Ulagu••• in the same nāḍu have
to
supply one Brahmachārin as temple servant.
75. The members of the assembly of [Kuṟu]mbapuṟattūr in the same nāḍu have
to
supply two Brahmachārins as temple servants.
76. The members of the assembly of Chō[ḷa]••• [siṁ]ha-chaturvēdi-
maṅgalam in• ṛ[ai]yūr-nāḍu, (a subdivision) of
Uyyakkoṇḍāṉ-vaḷanāḍu, have
to supply two Brahmachārins as temple servants.
77. The members of the assembly of Tiruviḍaikkar̥, a dēvadāna in
Kuṟumbūr-
nāḍu, (a subdivision) of
Uyyakkoṇḍāṉ-vaḷanāḍu, have to supply one accountant who
shall write the
accounts; the latter has to supply two under-accountants.
78. The members of the assembly of [Gaṇḍa]rāditya-chaturvēdimaṅgalam
in
Poygai-nāḍu, (a subdivision) of Rājēndrasiṁha-vaḷanāḍu,
have to supply two Brah-
machārins as temple servants.
79. The members of the assembly of Perum[bu]liyūr in the same nāḍu have
to
supply•• Brahmachārin as temple servant.
80. The members of the assembly of Kāma[rava]lli in [Miṟai]-kūṟṟam, (a
sub-
division) of Rājēndrasiṁha-vaḷanāḍu, have to supply two
Brahmachārins as temple
servants (and) one accountant who shall write the accounts; the
latter has to supply two
under-accountants.
81. The members of the assembly of Toṛūr in Aṇ[ḍā]ṭṭu-kūṟṟam, (a
subdivision) of
Rājēndrasiṁha-vaḷanāḍu, have to supply•• Brahmachārin as
temple servant.
82. The members of the assembly of Śrī-Par[ā]n[taka-chaturvēdimaṅga]lam
•••
have to supply four Brahmachārins as temple servants (and) one accountant who
shall
write the accounts; the latter has to supply two under-accountants.
83. The members of the assembly of Ādaṉūr in Innambar-nāḍu, (a
subdivision) of
Rājēndrasiṁha-vaḷanāḍu, have to supply one Brahmachārin as
temple servant.
84. The members of the assembly of Paṛaiya-Vāṉavaṉmahādēvi-chaturvēdi-
maṅgalam in the same nāḍu have to supply•• Brahmachārin as temple
servant.
85. The members of the assembly of Aśugūr in the same nāḍu have to supply
one
Brahmachārin as temple servant.
86. The members of the assembly of [Śēynallūr] in
Mi[ṛa]lai-[nāḍu], (a sub-
division) of
Rājēndrasiṁha-vaḷanāḍu, have to supply one Brahmachārin as temple
servant.
87. The members of the assembly of Emanallūr, alias
Trailōkyamahādēvi-cha-
turvēdimaṅgalam, in Maṇṇi-nāḍu,
(a subdivision) of Rājēndrasiṁha-vaḷanāḍu,
have to supply two
Brahmachārins as temple servants.
88. The members of the assembly of Vem[ba]ṟṟūr, alias
[A]vaṉinārāyaṇa-chatur-
vēdimaṅgalam, in the same nāḍu have
to supply two Brahmachārins as temple servants.
89. The members of the assembly of Iḍai[yarnal]lū[r] in the same nāḍu have
to
supply one Brahmachārin as temple servant.
90. The members of the assembly of [Iḍavai] in the same nāḍu have to supply
one
Brahmachārin as temple servant.
91. The members of the assembly••••• (a subdivision)
of
Rājēndrasiṁha-vaḷanāḍu, have to supply one Brahmachārin as temple
servant.
92. The members of the assembly of [Śrī-Par]ānta[ka-chatu]rvēdimaṅgalam
in the
same nāḍu have to supply one Brahmachārin as temple servant.
93. The members of the assembly of Kadavā[y]maṅgalam in
[Na]llāṟṟūr-nāḍu,
(a subdivision) of
Rājēndrasiṁha-vaḷanāḍu, have to supply one Brahmachārin as temple
servant.
94. The members of the assembly of Mahēndrakōṭṭūr in the same nāḍu have
to
supply•• Brahmachārin as temple servant.
95. The members of the assembly of••• [lam], alias Puliyūr,
in•
•••• , (a subdivision) of Rājēndrasiṁha-vaḷanāḍu, have to supply
one
Brahmachārin as temple servant.
96. The members of the assembly of Śrī-Vīranār[āyaṇa]-chaturvēdimaṅgalam
in
the same nāḍu have to supply one Brāhmaṇa as temple treasurer (and) twelve
Brahmachā-
rins as temple servants.
97. The members of the assembly of Kuṟukkai in Kuṟukkai-nāḍu, (a
subdivision)
of Rājēndrasiṁha-vaḷanāḍu, have to supply one Brahmachārin as
temple servant.
98. The members of the assembly of Kāvirimaṅgalam in the same nāḍu have
to
supply one Brahmachārin as temple servant.
99. The members of the assembly of Kaḍa[laṅgu]ḍi in the same nāḍu have
to
supply one Brahmachārin as temple servant.
100. The members of the assembly of Kā••••• [in Tiru-
vāli-nāḍu, (a subdivision) of Rājēndrasiṁha-vaḷanāḍu],
have to supply one Brahma-
chārin as temple servant.
101. The members of the assembly of••• [k]kuḍi in [Ti]••
. , (a subdivision) of Rājēndrasiṁha-vaḷanāḍu, have to supply one
Brahmachārin as
temple servant.
102. The members of the assembly of Tirunaṉṟiyūr in the same nāḍu have to
supply
one Brahmachārin as temple servant.
103. The members of the assembly of Māṟapiḍugudēvi-chaturvēdimaṅgalam
in the
same nāḍu have to supply two Brahmachārins as temple servants.
104. The members of the assembly of [Pe]ru[ṅga]ṇbūr in
Veṇ[ṇaiyū]r-nāḍu, (a
subdivision) of
Rājēndrasiṁha-vaḷanāḍu, have to supply one Brahmachārin as temple
servant.
105. The members of the assembly of Pāp[pa]rkuḍi in the same nāḍu have to
supply
•••••• as temple servant.
106.••••• have to supply one Brahmachārin as temple
servant.
107. The members of the assembly of••• [chatu]rvēdimaṅgalam in
•••••• , (a subdivision) of R[ājēndrasiṁha-vaḷanāḍu], have to
supply
two Brahmachārins as temple servants.
108. The members of the assembly of Tirukkaṛumalam in the same nāḍu have
to
supply one Brahmachārin as temple servant.
109. The members of the assembly of Tēṉūr in the same nāḍu have to supply
one
Brahmachārin as temple servant.
110. The members of the assembly of Nā[ṅgūr] in Nāṅgūr-nāḍu, (a
subdivision) of
Rājēndrasiṁha-vaḷanāḍu, have to supply two Brahmachārins as
temple servants.
111. The members of the assembly of Kuṉṟam in the same nāḍu have to supply
one
Brahmachārin as temple servant.
112.••••• in the same nāḍu•••••
one Brahmachārin•••••
113.••••• in Adigai[maṅgai-nāḍu], (a subdivision)
of
Rājēndrasiṁha-vaḷanāḍu, have to supply two Brahmachārins as temple
servants.
114. The members of the assembly of Pañchavaṉmahādēvi-chaturvēdimaṅga-
lam in Koṇḍa-nāḍu, (a subdivision) of
Rājēndrasiṁha-vaḷanāḍu, have to supply two
Brahmachārins as temple
servants.
115. The members of the assembly of Kumarāditya-chaturvēdimaṅgalam
in
Ne[luvūr]-nāḍu, (a subdivision) of Rājēndrasiṁha-vaḷanāḍu,
have to supply one
Brahmachārin as temple servant.
116. The members of the assembly of Nayadīramaṅgalam in Piḍavūr-nāḍu,
(a
subdivision) of Rājēndrasiṁha-vaḷanāḍu, have to supply one
Brahmachārin as temple
servant.
117. The members of the assembly of••• [chaturvēdimaṅgalam] .
••••• have to
supply••••• as temple servant.
118. The members of the assembly of [Ma]hēndramaṅgalam••••
••have to supply one
Brahmachārin as temple servant.
119. The members of the assembly of Kshatri[ya]siṁha-chaturvēdimaṅgalam
in the
same nāḍu have to supply one Brahmachārin as temple servant.
120. The members of the assembly of Tiruveḷḷaṟai in [Vaḍa]va[r̥]-nāḍu,
(a sub-
division) of Rājāśraya-vaḷanāḍu, have to supply two
Brahmachārins as temple servants.
121. The members of the assembly of Parākrama-[Ś]ō[ṛa-chatu]rvēdimaṅgalam
in
Ka[lāra-kūṟ]ṟam, (a subdivision) of Rājāśraya-vaḷanāḍu, have to
supply••
••••
122. The members of the assembly••••• have to supply .
••••• as temple servant.
123. The members of the assembly of Śaṅgatti-chaturvēdimaṅgalam
in••
••kkaṇḍam••••• have to supply one Brahmachārin as temple
servant.
124. The members of the assembly of Rājāśraya-chaturvēdimaṅgalam in Uṟai-
yūr-kūṟṟam, (a subdivision) of Kēraḷāntaka-vaḷanāḍu,
have to supply one Brāhmaṇa
as temple treasurer (and) two Brahmachārins as temple
servants.
125. The members of the assembly of A[ṟiñji]g[ai]-chaturvēdimaṅgalam in
the
same nāḍu have to supply••••• as temple servant.
126. The members of the assembly of••• [taṇ]ḍalai•••
••• (a subdivision)
of Kēraḷāntaka-vaḷanāḍu, have to supply one Brahmachārin
as temple servant.
127.••••• one Brahmachārin as temple servant.
128. The members of the assembly of Kaṟṟaḷi-chaturvēdimaṅgalam in Taṭṭai-
ga[ḷa]-nāḍu, (a subdivision) of Kēraḷāntaka-vaḷanāḍu,
have to supply one Brahmachā-
rin as temple servant.
129. The members of the assembly of Śōṛa-Uttama-chaturvēdimaṅgalam
in
Śūralūr-kūṟṟam, (a subdivision) of
Kēraḷāntaka-vaḷanāḍu, have to supply one Brah-
machārin as temple
servant.
130. The members of the assembly of••••• dimaṅgalam in
[Vi]ḷ[ā-n]āḍu,
(a subdivision) of Pāṇḍyakulāśani-vaḷanāḍu, have to supply
two
Brahmachārins as temple servants.
131. [The members of the assembly of
Śōṛama]hādēvi-chaturvēdima[ṅgalam]
in the same [nāḍu have to
supply] one [Brahmachārin as temple servant].
132. The members of the assembly of [Ma]lari, alias
Śrīkaṇḍa-chaturvēdimaṅ-
galam, in the same nāḍu have to
supply one Brahmachārin as temple servant.
133. The members of the assembly of Iḍaiyāṟṟumaṅgalam in
Iḍaiyāṟṟu-nāḍu,
(a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu, have to supply two Brahmachārins as
temple
servants.
134. The members of the assembly of Toṇḍa[v]ai-chaturvēdimaṅgalam in the
same
nāḍu have to supply one Brahmachārin as temple servant.
135.••••• in the same nāḍu have to supply one Brahmachārin
as temple servant.
136. The members of the assembly of••• chaturvēdimaṅgalam•
••••• (a
subdivision) of Pāṇḍyakulā[śani-vaḷanāḍu], have to supply
one
Brahmachārin as temple servant.
137. The members of the assembly of Tiru[p]pēr in Eyi-nāḍu, (a
subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu, have to supply one Brahmachārin
as temple servant.
138. The members of the assembly of Rājakēsari-chaturvēdimaṅgalam
in
Nallūr-nāḍu, (a subdivision) of Nittaviṉōda-vaḷanāḍu, have
to supply one Brāhmaṇa
as temple treasurer (and) three Brahmachārins as temple
servants.
139. The members of the assembly of Vi[śai]yā[la]ya-[chaturvēdimaṅgalam]
in••• nd[āra]-nāḍu, (a subdivision) of
Ni[ttaviṉōda-vaḷanāḍu], have to
supply•••••
140. The members of the assembly of I[ru]m[buda]l, alias
Maṉuku[laśūḷā]-
ma[ṇi-chaturvē]dimaṅgalam, in
Ā[vūr]-kūṟṟam, (a subdivision) of Nittaviṉōda-
vaḷanāḍu, have to supply two Brahmachārins as temple servants.
141. The members of the assembly of [Āmu]tti[ra]valli in the same nāḍu
have
to supply two Brahmachārins as temple servants.
142. The members of the assembly of Jananātha-chaturvēdimaṅgalam in Muḍi-
chchōṇāḍu, (a subdivision) of Nittaviṉōda-vaḷanāḍu, have
to supply two Brahmachārins
as temple servants (and) one accountant who
shall write the accounts; the latter has to
supply [two] under-accountants.
143.••••• one Brahmachārin as temple servant.
144. The members of the assembly of [Kī]ṛ[p]pū[ṇḍi],
alias [Olōka]mahādēvi-
chaturvēdimaṅgalam, in
Veṇṇi-kūṟṟam, (a subdivision) of Nittaviṉōda-vaḷanāḍu,
have
to supply two Brahmachārins as temple servants.
145. The members of the assembly of [Pū]vaṇūr, alias
Avaṉikēsari-chaturvēdi-
maṅgalam, in the same nāḍu have to
supply one Brahmachārin as temple servant.
This inscription consists of a list of villages in the Chōḷa country, which had to
supply
watchmen for the temple, in accordance with an order which Rājarājadēva had
issued
before the 29th year of his reign. The last paragraph (114) states that, owing to want
of
space, the inscription is continued on the south of “the gate of Rājarāja,”
i.e., on the left
of the entrance to the second gōpura. This missing portion is
identical with the inscription
No. 57, which professes to be the continuation of an incomplete
inscription on the north of
“the gate of Rājarāja,” i.e., on the right of the entrance
to the second gōpura.
1. [Hail! Prosperity!] Before the twenty-ninth year (of the reign) of
Kō-Rājakē-
sarivarman, alias Śrī-Rājarājadēva, who,
etc.,——the lord Śrī-Rājarājadēva [was
pleased to order that the
inhabitants of the] brahma[dēyas] in Śōṛa-maṇḍalam [should
supply temple
watchmen] to the lord of the Śrī-Rājarājēśvara (temple). To
each of the
temple watchmen who are supplied, the inhabitants of the respective villages which
have
supplied the temple watchmen, shall measure one hundred kalam of paddy per year.
This
paddy has to be supplied and daily allowances (paḍi) have to be paid every year,
as long
as the moon and the sun endure, out of the tax due by the inhabitants of the
respective
villages. These allowances were engraved on stone by order of the lord
Śrī-Rājarāja-
dēva.
2. The members of the assembly of [Vima]lachittama[ṅgal]am in I[ṅ]ga-
[ṇā]ḍu, (a subdivision) of Arumor̥dēva-vaḷanāḍu, have to
supply one temple watchman.
3. [The members of the assembly of Neḍumaṇa]l, alias
Madanamañjari-[cha-
turvēdimaṅgalam, in Neṉmali-nāḍu], (a
subdivision) of Arumo[r̥dēva-vaḷanāḍu,
have to supply•• temple
watchman].
4. The members of the assembly of Kuṉṟiyūr [in the same nāḍu] have to
supply one
temple watchman.
5. The members of the assembly of Pallavaṉmahādēvi-chaturvēdimaṅgalam
in
Puṟaṅ[gara]m[bai-nāḍu], (a subdivision) of
Arumor̥dēva-vaḷanāḍu, have to supply
one temple watchman.
6. The members of the assembly of Śembiyaṉmahādēvi-chaturvēdimaṅgalam
in the
same nāḍu have to supply one temple watchman.
7. The members of the assembly of Perumbalamarudūr in the same nāḍu have
to
supply one temple watchman.
8. The villagers of••••• ṅgalam in the same [nāḍu have to
supply•• temple
watchman].
9. The villagers of Śiṟṟāmūr in••• rkkūṟṟam•••••
have to supply
one temple watchman.
10. The members of the assembly of Kuṟukkai in I••• ḍu, (a
subdivision)
of Arumor̥dēva-vaḷanāḍu, have to supply one temple watchman.
11. The members of the assembly of Kīṛaiyil, alias
[Pa]ram[ē]śvaramaṅgalam,
in Aḷa-nāḍu, (a subdivision) of
Arumor̥dēva-vaḷanāḍu, have to supply one temple
watchman.
12. The members of the assembly of Śembiyaṉmahādēvi-chaturvēdimaṅga-
lam in the same nāḍu have to supply one temple watchman.
13. The members of the assembly of Tirunaṟaiyūr in Tirunaṟaiyūr-nāḍu,
(a
subdivision) of Kshatriyaśikhāmaṇi-vaḷanāḍu, have to supply one temple
watchman.
14. The members of the assembly of [Śī]t[o]••• m, alias Abhi-
mānabhūsha[ṇa-chatu]rvēdimaṅgalam, in the same nāḍu have to supply
one temple
watchman.
15. The members of the assembly of••• āyakuḍi in the same nāḍu have
to
supply one temple watchman.
16. The villagers of [Vaṇ]ḍāṛañjē[ri] in the same nāḍu have to supply
one temple
watchman.
17. The villagers of Kū[rū]r in the same nāḍu have to supply one temple watchman.
18. The villagers of Kaṟkuḍi in the same nāḍu have to supply one temple watchman.
19. The members of the assembly of Śeṟṟūr in Śeṟṟūr-kūṟṟam, (a
subdivision) of
Kshatriyaśikhāmaṇi-vaḷanāḍu, have to supply one temple
watchman.
20. The members of the assembly of Kuḍavāyil in the same nāḍu have to supply
one
temple watchman.
21. The members of the assembly of Nā[lūr] in the same nāḍu have to supply
one
temple watchman.
22. The members of the assembly of [Iṅ]gaṇ in I[ṅ]gaṇāḍu, (a
subdivision) of
Kshatriyaśikhāmaṇi-vaḷanāḍu, have to supply one temple
watchman.
23. The members of the assembly of Ālattūr in Tēvūr-nāḍu, (a
subdivision) of
Kshatriyaśikhāmaṇi-vaḷanāḍu, have to supply one temple
watchman.
24. The members of the assembly of P[e]ruṅgaḍambūr in [Aḷa-n]āḍu, (a
sub-
division) of Kshatriyaśikhāmaṇi-vaḷanāḍu, have to supply one
temple watchman.
25. The members of the assembly of Pāpp[ā]rkuḍi in the same nāḍu have to
supply
one temple watchman.
26. The members of the assembly of Porundambo[ndai] in the same nāḍu have
to
supply one temple watchman.
27. The members of the assembly of Koṭṭ[ā]rakkuḍi in Paṭṭiṉa-kūṟṟam,
(a sub-
division) of Kshatriyaśikhāmaṇi-vaḷanāḍu, have to
supply one temple watchman.
28. The members of the assembly of Tirukka[ṇṇa]ṅguḍi in the same nāḍu have
to
supply one temple watchman.
29. The members of the assembly of Kaḷḷūr, alias
[Śa]ṉṉamaṅgalam, in the same
nāḍu have to supply one temple watchman.
30. The members of the assembly of Ma[ru]gal in Ma[ru]gal-nāḍu, (a
subdivision)
of Kshatriyaśikhāmaṇi-vaḷanāḍu, have to supply one temple
watchman.
31. The members of the assembly of [I]••• k[kuḍi] in the same nāḍu
have
to supply one temple watchman.
32. The members of the assembly of [Pū]da[ṉū]r in the same nāḍu have to
supply one
temple watchman.
33. The villagers of Vai[p]pūr in the same nāḍu have to supply one temple watchman.
34. The villagers of [Ta]ñjāvūr in the same nāḍu have to supply one temple watchman.
35. The members of the assembly of [Ā]ḍiyappimaṅgalam in
Tiruvārūr-kūṟṟam,
(a subdivision) of
Kshatriyaśikhāmaṇi-vaḷanāḍu, have to supply one temple watchman.
36. The members of the assembly of Rāja[ma]lla-chaturvēdimaṅgalam
in
[V]ēḷā-nāḍu, (a subdivision) of
Kshatriyaśikhāmaṇi-vaḷanāḍu, have to supply one
temple watchman.
37. The villagers of Pe[ru]m[b]ōṛ in the same nāḍu have to supply one
temple
watchman.
38. The members of the assembly of Pugalō[ga]māṇikka-chaturvēdimaṅgalam
in
Paṉaiyūr-nāḍu, (a subdivision) of Kshatriyaśikhāmaṇi-vaḷanāḍu,
have to supply
one temple watchman.
39. The members of the assembly of Taṇḍa[ttō]ṭṭam, alias
Mummaḍi-Śōṛa-
chaturvēdimaṅgalam, in
[Tiru]naṟ[aiyū]r-nāḍu, (a subdivision) of Uyyakkoṇḍāṉ-
vaḷanāḍu, have to supply one temple watchman.
40. The members of the assembly of Pā[mbu]ram in Pāmbura-nāḍu, (a
sub-
division) of Uyyakkoṇḍāṉ-vaḷanāḍu, have to supply one
temple watchman.
41. The members of the assembly of Ka[ḍ]ai[k]kuḍi in the same nāḍu have
to
supply one temple watchman.
42. The villagers of [Nal]lāvūr in the same nāḍu have to supply one temple watchman.
43. The villagers of [Adiya]raiyakuṟumbal in [A]mbar-nāḍu, (a
subdivision) of
Uyyakkoṇḍāṉ-vaḷanāḍu, have to supply one temple
watchman.
44. The villagers of Nallaṛundūr in the same nāḍu have to supply one
temple
watchman.
45. The villagers of Ma[ru]davūr in Ma[ru]gal-nāḍu, (a subdivision)
of Uyyak-
koṇḍāṉ-vaḷanāḍu, have to supply one temple watchman.
46. The members of the assembly of Tiru[ma]ṛa[lai] in Veṇṇāḍu, (a
subdivision)
of Uyyakkoṇḍāṉ-vaḷanāḍu, have to supply one temple
watchman.
47. The members of the assembly of Vaigal, alias
Vāṉavaṉmahādēvi-chatur-
vēdimaṅgalam, in the same nāḍu have
to supply one temple watchman.
48. The members of the assembly of Tirun[ā]llam in the same nāḍu have to
supply
one temple watchman.
49. The villagers of Karu[vi]li in the same nāḍu have to supply two temple
watch-
men.
50. The villagers of Vaya[lū]r in the same nāḍu have to supply one temple watchman.
51. The members of the assembly of Śāttaṉū[r] in Ti[r]ai[mū]r-nāḍu,
(a sub-
division) of Uyyakkoṇḍāṉ-vaḷanāḍu, have to supply one
temple watchman.
52. The members of the assembly of Akkaḷūr in Tiruvaṛu[ndū]r-nāḍu, (a
sub-
division) of Uyyakkoṇḍāṉ-vaḷanāḍu, have to supply one
temple watchman.
53. The villagers of Ayiṟkāḍu in the same nāḍu have to supply one temple watchman.
54. The members of the assembly of [Viḷai]nagar, alias
Nittaviṉōda-chatur-
vēdimaṅgalam, in Viḷai-nāḍu, (a
subdivision) of Uyyakkoṇḍāṉ-vaḷanāḍu, have to
supply one temple
watchman.
55. The members of the assembly of Perumuḷai in the same nāḍu have to supply
one
temple watchman.
56. The members of the assembly of [Paṟiyalū]r in the same nāḍu have to
supply
one temple watchman.
57. The villagers of [Ti]r[aimūr] in the same nāḍu have to supply one
temple
watchman.
58. The members of the assembly of Rājēndrasiṁha-chaturvēdimaṅgalam
in
Ā[kkūr]-nāḍu, (a subdivision) of Uyyakkoṇḍāṉ-vaḷanāḍu,
have to supply one temple
watchman.
59. The members of the assembly of [Ti]ruk[kaḍavūr] in the same nāḍu have
to
supply one temple watchman.
60. The members of the assembly of Ta[lai]chchaṅgāḍu in the same nāḍu have
to
supply one temple watchman.
61. The members of the assembly of Taḷichch[ē]ri, alias
[Pa]rākrama-Śōṛa-
chaturvēdimaṅgalam, in
[Ku]ṟu[mbūr]-nāḍu, (a subdivision) of Uyyakkoṇḍāṉ-
vaḷanāḍu, have to supply one temple watchman.
62. The members of the assembly of Iṟaiyāṉśēri in the same nāḍu have to
supply
one temple watchman.
63. The members of the assembly of Ti[ruviḍ]aikkar̥, a dēvadāna in the same
nāḍu
have to supply three temple watchmen.
64. The villagers of Neḍuṅgāḍu in the same nāḍu have to supply one temple
watch-
man.
65. The members of the assembly of [Ga]ṇḍarāditya-chaturvēdimaṅgalam
in
Poygai-nāḍu, (a subdivision) of Rājēndrasiṁha-vaḷanāḍu, have to
supply two
temple watchmen.
66. The members of the assembly of Perum[bu]liyūr in the same nāḍu have to
supply
one temple watchman.
67. The members of the assembly of Pārthivaśēkha[ra]-chaturvēdimaṅgalam
in
[Mi]ṟai-kūṟṟam, (a subdivision) of Rājēndrasiṁha-vaḷanāḍu, have
to supply one
temple watchman.
68. The members of the assembly of Kavaiya[t]talai, alias
Paṇḍita-Śōṛa-
chaturvēdimaṅgalam, in
A[ṇḍ]āṭṭu-kūṟṟam, (a subdivision) of Rājēndrasiṁha-
vaḷanāḍu, have to supply one temple watchman.
69. The villagers of Śattimaṅgalam in the same nāḍu have to supply one
temple
watchman.
70. The members of the assembly of Paṛaiya-Vāṉavaṉmahādēvi-chaturvēdi-
maṅgalam in Iṉṉambar-nāḍu, (a subdivision) of
Rājēndrasiṁha-vaḷanāḍu, have to
supply one temple watchman.
71. The members of the assembly of Aśugūr in the same nāḍu have to supply
one
temple watchman.
72. The members of the assembly of Koṭṭaiyūr in the same nāḍu have to
supply
one temple watchman.
73. The inhabitants of Ēr, alias Mum[ma]ḍi-Śōṛamaṅgalam, in the
same nāḍu have
to supply one temple watchman.
74. The members of the assembly of [Śrī]-Parāntaka-chaturvēdimaṅgalam in
the
same nāḍu have to supply two temple watchmen.
75. The members of the assembly of Ś[ēy]nallūr in [Miṛalai-nāḍu], (a
subdivision)
of Rājēndrasiṁha-vaḷanāḍu, have to supply one temple
watchman.
76. The members of the assembly of Emanallūr, alias
Trailōkyamahādēvi-
chaturvēdimaṅgalam, in Maṇṇi-nāḍu,
(a subdivision) of Rājēndrasiṁha-vaḷa-
nāḍu, have to supply
one temple watchman.
77. The members of the assembly of Ve[mba]ṟṟūr, alias
[A]vaṉinārāyaṇa-chatur-
vēdimaṅgalam, in the same nāḍu have
to supply one temple watchman.
78. The members of the assembly of Iḍavai in the same nāḍu have to supply
one
temple watchman.
79. The members of the assembly of Paṉandā[ḍi] in the same nāḍu have to
supply
one temple watchman.
80. The members of the assembly of Kāṭṭūr in Viḷattūr-nāḍu, (a
subdivision) of
Rājēndrasiṁha-vaḷanāḍu, have to supply one temple
watchman.
81. The members of the assembly of O••••• r in Kār-nāḍu,
(a
subdivision) of Rājēndrasiṁha-vaḷanāḍu, have to supply one temple watchman.
82. The members of the assembly of
Śrī-Vī[ran]ārā[yaṇa-cha]turvēdimaṅgalam,
a free village (? taṉiyūr),
have to supply six temple watchmen.
83. The members of the assembly of Kuṟukkai in Kuṟukkai-nāḍu, (a
subdivision)
of Rājēndrasiṁha-vaḷanāḍu, have to supply one temple
watchman.
84. The members of the assembly of Kāvirimaṅgalam in the same nāḍu have
to
supply one temple watchman.
85. The members of the assembly of Kāṭṭiyār-brahmadēyam in the same
nāḍu
have to supply one temple watchman.
86. The members of the assembly of [Vara]gūr in the same nāḍu have to
supply
•• temple watchman.
87. The members of the assembly of Kaḍa[laṅ]guḍi in the same nāḍu have to
supply
one temple watchman.
88. The members of the assembly of [Ma]l[likuḍi] in [Tiruvā]li-nāḍu, (a
subdivi-
sion) of Rājēndrasiṁha-vaḷanāḍu, have to supply one
temple watchman.
89. The members of the assembly of Tiruvāli in the same nāḍu have to
supply•
. temple watchman.
90. The members of the assembly of••• in Tiru[vin]daḷūr-nāḍu, (a sub-
division) of Rājēndrasiṁha-vaḷanāḍu, have to supply one temple
watchman.
91. The members of the assembly of [Tiru]naṉṟiyūr in the same nāḍu have
to
supply one temple watchman.
92. The members of the assembly of Māṟa[piḍugudēvi]-chaturvēdimaṅgalam in
the
same nāḍu have to supply one temple watchman.
93. The villagers of [Kañjāṟanagar] in the same nāḍu have to supply one
temple
watchman.
94. The members of the assembly of Peruṅga[ṇ]būr in Ve[ṇṇai]yūr-nāḍu,
(a sub-
division) of Rājēndrasiṁha-vaḷanāḍu, have to supply
one temple watchman.
95. The members of the assembly of Mā[dula]vēḷūr in the same nāḍu have to
supply
one temple watchman.
96. The members of the assembly of .•• ttūr in the same nāḍu have to
supply
one temple watchman.
97. The members of the assembly of Veḷḷūr in the same nāḍu have to supply
one
temple watchman.
98. The members of the assembly of Śōdiya[kku]ḍi in the same nāḍu have to
supply
one temple watchman.
99. The members of the assembly of U[d]aiyādi[tya-chaturv]ēdimaṅgalam
in
Tirukkaṛuma[la-nāḍu], (a subdivision) of
Rājēndrasiṁha-vaḷanāḍu, have to supply
one temple watchman.
100. The members of the assembly of Tirukkaṛumalam in the same nāḍu have
to
supply one temple watchman.
101. The members of the assembly of Tēṉūr in the same nāḍu have to supply
one
temple watchman.
102. The members of the assembly of Nāṅgūr in Nāṅgūr-nāḍu, (a
subdivision) of
Rājēndrasiṁha-vaḷanāḍu, have to supply two temple
watchmen.
103. The members of the assembly of Kuṉṟam in the same nāḍu have to supply
one
temple watchman.
104. The members of the assembly of Ma[ru]dūr in the same nāḍu have to
supply
one temple watchman.
105. The members of the assembly of Perundōṭṭam in Adigaimaṅgai-nāḍu,
(a
subdivision) of Rājēndrasiṁha-vaḷanāḍu, have to supply two temple
watchmen.
106. The members of the assembly of Pañchavaṉmahādēvi-chaturvēdimaṅgalam
in
Koṇḍa-nāḍu, (a subdivision) of Rājēndrasiṁha-vaḷanāḍu, have to
supply two
temple watchman.
107. The members of the assembly of Kumarāditya-chaturvēdimaṅgalam
in
Ne[luvū]r-nāḍu, (a subdivision) of Rājēndrasiṁha-vaḷanāḍu,
have to supply one
temple watchman.
108. The members of the assembly of Nayadīramaṅgalam in Piḍavūr-nāḍu,
(a
subdivision) of Rājēndrasiṁha-vaḷanāḍu, have to supply one temple
watchman.
109. The members of the assembly of Jayaṅ[k]o[ṇ]ḍa-Śōṛachaturvēdimaṅga-
lam in Veśālip[pā]ḍi, (a subdivision) of
Rājēndrasiṁha-vaḷanāḍu, have to supply
one temple watchman.
110. The members of the assembly of Vaḷavaṉmahādēvichaturvēdimaṅgalam
in
I[ru]ṅgoḷappāḍi, (a subdivision) of Rājēndrasiṁha-vaḷanāḍu, have
to supply one
temple watchman.
111. The members of the assembly of Mahē[ndra]maṅgalam in Mīmalai,
(a
subdivision) of Rājāśraya-vaḷanāḍu, have to supply one temple
watchman.
112. The members of the assembly of Tiruveḷḷaṟai in Vaḍa[var̥]-nāḍu,
(a sub-
division) of Rājāśraya-vaḷanāḍu, have to supply two
temple watchmen.
113. The members of the assembly of Perumarudūr in Kīṛ-Palāṟu, (a
subdivision)
of Pāch[chi]ṟ-kūṟṟam in Rājāśraya-vaḷanāḍu, have
to supply one temple watchman.
114. Pōyīḍu. As the space at this spot is not sufficient, the
portion which is missing
here, was engraved on stone to the south of the sacred gate of
Rājarāja, to the north of
the shrine of A[gnid]ēva, on the lower portion
(?), on the east wall of the enclosure (?),
commencing from the northern•••
The beginning of the first five lines of this inscription is hidden by a flight of steps,
which
has been constructed in front of the shrine after the time when the inscription was
engraved.
The record is dated in the cyclic year Kshaya which was current after the
expiration of
the Śaka year 1368 (A.D. 1446-47), and during the reign of
Dēvar[āya II.] (of
Vijayanagara). It describes a few gold and
silver ornaments which were presented to
the temple by a certain Vallabhadēva. This
person was probably a military officer of
Dēvarāya, as he professes to have made the gift
with the object of effecting in return the
conquest of the world.
While, in the Chōḷa inscriptions of the Tanjore temple, the weight of ornaments is
given
in kaṛañju, mañjāḍi and kuṉṟi, the subjoined inscription employs for
this purpose the tūkkam
of ten paṇa-iḍai. From the table of weights, which is
contained in Sir Walter Elliot's Coins
of Southern India, p. 47, and which is based on a
Malayāḷam work entitled Kaṇakkusāram,
it appears that the tūkkam and
paṇa-iḍai of the subjoined inscription must be identical with
the kaṛañju and
paṇattūkkam (= 2 mañjāḍi) of the metrical system. Although the
paṇa-iḍai
or paṇattūkkam (=1/10 kaṛañju) is not mentioned in the
Tanjore inscriptions of the Chōḷas, it
is there presupposed by the fact that
the Tamil term mā (1/20) is used to denote ‘one
tenth whenever it follows the word
mañjāḍi (= 1/2 paṇa-iḍai or paṇattūkkam).
(On the day) of the nakshatra Pūrva-Phalgunī, which corresponded to a Wednesday
and
to the fifth tithi of the first fortnight, at the auspicious time of•••••
. in the Kshaya saṁvat[sara] which was current after the
Śaka year 1368, while
•••••• the destroyer of [hostile] kings, the disgracer of those
kings who break their word, the disgracer of the three kings (of the
South), he [who takes]
every country which he sees, [but never gives back a country which
he has taken], the lord
of the four oceans, (viz.) the eastern, southern, western and
northern (oceans), who was pleased
to witness the elephant hunt,
Dēvar[āya]••• was graciously ruling the earth,
——Vallabhadēvar, the son of
Śauṇḍarasar of the••• gōtra (and) of the
Āśvalāyana-sūtra, gave
[to the god at] Tañjāvūr (the following presents), with the desire
to accomplish the conquest of the world (dig-vijaya):——One large diadem
(paṭṭa), (containing)
twenty tūkkam of gold of eight and a half
(degrees) fineness,——at the rate of ten paṇa-iḍai
to one
tūkkam; one diadem, (containing) seventeen tūkkam and eight paṇa-iḍai
(of gold) of
eight (degrees) fineness; one diadem, (containing) six
tūkkam and two paṇa-iḍai (of gold) of
eight (degrees) fineness; one
neck-ring (paṭṭaikkāṟai), (containing) two tūkkam (of gold) of
eight
(degrees) fineness; two joined neck-rings, (containing) three tūkkam
(of gold) of eight and a
half (degrees) fineness; (one) nose-ornament
(mūkkutti), weighing two paṇa-iḍai; two eyes for
the idol (tirukkaṇmalar),
(containing) one tūkkam (of gold) of nine (degrees) fineness; one breast-
ornament (padakkam), (containing) four tūkkam (of gold) of eight
(degrees) fineness. To (the
god) Kshētrapāla (he
gave) one silver diadem, (weighing) one tūkkam and (one) paṇa-iḍai.
The rock-cut Śaiva shrine at Vallam near Chingleput bears two Tamil
inscriptions.
One of them, which belongs to the 13th century A.D., is engraved on the lower
portion of
the right door-pillar. It records the gift of a lamp in the 14th
year of Sakalabhuvana-
chakravartin Kōpperuñjiṅgadēva
(i.e., Kō-Perum-Siṁhadēva) to the temple of
Vayandīśura (i.e.,
Vasantēśvara) at Vallam in Valla-nāḍu, (a subdivision)
of
Kaḷattūr-kōṭṭam. The second, very archaic inscription is
engraved on the upper por-
tions of both door-pillars and records that the temple
was built by Skandasēna, the son of
Vasantapriyarāja, who was a vassal of
Mahēndrapōtarāja. From the later inscription of
Kōpperuñjiṅgadēva, it follows further
that Skandasēna called the temple Vasantēśvara after
his father Vasanta.
Mahēndrapōtarāja, whose vassal Vasanta professes to be, must have
been a
Pallava king. This is already suggested by the first part of his name, which
occurs
twice in the list of the Pallavas, as far as it is known (Vol. I, p. 11). The second
part of the
king's name, Pōtarāja, forms part of Īśvarapōtarāja, as the Pallava king Paramēśvaravarman
I. is called in a grant of Vikramāditya
I. (Vol. I, p. 145), and of Nandipōtarāja, which is
used as an equivalent
of Nandivarman in the Kaśākūḍi plates (No. 73 below, line 90).
Finally, the birudas
which the king receives in the Vallam cave-inscription, have their
parallels in other Pallava
inscriptions. With Lalitāṅkura compare Lalita and Nayāṅkura
in the Dharmarāja
Ratha inscriptions (Vol. I, p. 3). Śatrumalla and Guṇabhara occur
also in
the two cave-inscriptions on the Trichinopoly rock (Vol. I, p. 29). Though birudas
are a
somewhat unsafe basis for identification, it may be provisionally assumed that both
the
Trichinopoly cave-inscriptions of Guṇabhara, alias Śatrumalla, and the
Vallam
cave-inscription of Mahēndrapōtarāja belong to one of the two
Pallava kings called
Mahēndravarman, i.e., to the first half of the
seventh century of our era.
Kandaśēṉaṉ (Skandasēna), the son of Vayandappiriareśaru
(Vasantapriyarāja),
the servant of Pagāppiḍugu
Laḷidāṅguraṉ (Lalitāṅkura) Śatturummallaṉ (Śatru-
malla)
Kuṇabaraṉ (Guṇabhara) Mayēndirappōttareśaru (Mahēndrapōtarāja),
caused
(this) temple (dēvakula) to be made.
On the 30th April 1891, Professor Julien Vinson, of Paris, was good enough to send
me a
reprint of his paper Spécimen de Paléographie Tamoule, which contains an
analysis
of, and extracts from, the subjoined copper-plate inscription. The original plates had
been
discovered in 1879 at Kaśākūḍi, 4 kilometres from Kāraikkāl (Karikal), by M. Jules de
la Fon, of Pondicherry. Professor Vinson's paper, which is based on
a tracing prepared by
M. de la Fon, convinced me of the importance of the inscription and
induced me to apply
through Government to His Excellency the Governor of the French Settlements
in India for
a loan of the original plates. This request was most graciously and promptly
complied with.
After I had transcribed the plates and prepared impressions of them, they were
returned to
their present owner.
The Kaśākūḍi copper-plates, eleven in number, are strung on a ring. On this is
soldered
the royal seal, with the figure of a bull which faces the left and is surmounted by
a
liṅga. The bull was the crest of the Pallavas, while their banner
bore the figure of Śiva's
club (khaṭvāṅga). The Grantha and Tamil
characters of the inscription resemble those of
the Kūram plates (Vol. I, No. 151).
The major portion of the inscription is in the
Sanskrit language (lines 1 to 104). The
particulars of the grant are repeated, with consider-
able additions, in the Tamil
language (ll. 104 to 133). The concluding portion of the inscrip-
tion is again in
Sanskrit (ll. 133 to 138), with a short parenthetical note in Tamil (l. 137).
The immediate object of the inscription is to record the grant of a village, made in
the
22nd year of the reign (ll. 80 and 105) of the Pallava king Nandivarman
(verses 27 and
30, and l. 79). As in other Pallava copper-plate inscriptions, the grant proper
is preceded
by a panegyrical account of the king's ancestors, which adds a large number of new
details
to our knowledge of the Pallava history. After nine benedictory verses, the author
names
the following mythical ancestors of the Pallava dynasty:——
This last king can scarcely be considered a historical person, but appears to be a modi-
fication of the ancient Maurya king Aśōka. Then follows a passage in prose,
which informs
us that, after this Aśōkavarman, there ruled a number of other
Pallava kings, viz., [S]kanda-
varman, Kal[i]ndavarman, Kāṇagōpa,
Vishṇugōpa, Vīrakū[r]cha, Vīrasiṁha,
Siṁhavarman, Vishṇusiṁha and others (l. 48
f.). Some of these names actually occur
in the inscriptions of that ancient branch of the
Pallavas, whose grants are dated from
Palakkada, Daśanapura and
Kāñchīpura, viz., Skandavarman,
Siṁhavarman,
Vishṇugōpavarman, and Vīrakōrchavarman. The Amarāvatī pillar-inscription
(Vol. I, No. 32) mentions two kings
named Siṁhavarman. But the order in which these
names are enumerated, is completely
different in each of the three available sources for the
history of the early Pallavas,
viz., the Amarāvatī pillar, the early copper-inscriptions, and the
prose introduction
of the Kaśākūḍi plates. For this reason, and on account of the summary
manner in which the
early kings are referred to by the author of the Kaśākūḍi inscription,
it is a mistake to
derive a regular pedigree from the latter, as was done by Professor Vinson
(l.c., p.
453); and it must be rather concluded that, at the time of Nandivarman, nothing
was known of
the predecessors of Siṁhavishṇu, but the names of some of them, and that the
order of their
succession, and their relation to each other and to the subsequent line of Siṁha-
vishṇu, were then entirely forgotten.
With verse 20 we enter on historical ground. The list of kings from Siṁhavishṇu to
the
immediate predecessor of Nandivarman agrees with the Udayēndiram plates of Nandi-
varman Pallavamalla (No. 74). Siṁhavishṇu appears to have borne the
surname
Avanisiṁha, and is stated to have defeated the Malaya, Kaḷabhra,
Mālava, Chōḷa,
Pāṇḍya, Siṁhaḷa and Kēraḷa kings.
His successor Mahēndravarman I. “annihilated his chief enemies at
Puḷḷalūra”
(v. 21). The ‘chief enemies’ were probably the Chalukyas, who,
in their turn, consi-
dered the Pallavas their ‘natural enemies.’
As Puḷḷalūr is the name of a village in the
Conjeeveram tālluqa,
it appears that the Chalukya army had made an inroad into the
Pallava dominions, before it was
repulsed by Mahēndravarman I.
His son Narasiṁhavarman I. is reported to have conquered Laṅkā,
i.e., Ceylon,
and to have captured Vātāpi, the capital of
the Western Chalukyas. The Kūram and
Udayēndiram plates supply the name of the conquered
Chalukya king, Pulakēśin or Valla-
bharāja, i.e., Pulikēśin
II. The conquest of Ceylon to which the Kaśākūḍi plates refer,
is
confirmed from an unexpected source. From the 47th chapter of the Mahāvaṁsa we
learn that the Singhalese prince Māṇavamma lived at the court of
king Narasīha of
India and helped him to crush his enemy, king Vallabha. The
grateful Narasīha supplied
Māṇavamma twice with an army to invade Ceylon. The second attack
was successful.
Māṇavamma occupied Ceylon, over which he is supposed to have ruled from A.D.
691 to
726. As both the Pallava inscriptions and the Mahāvaṁsa mention the war with
Vallabha
and the conquest of Ceylon, the identity of Narasīha and
Narasiṁhavarman I. can hardly be
doubted. As, however, the latest date of Pulikēśin II. is
A.D. 642, the accession of
Māṇavamma must have taken place about half a
century before A.D. 691.
According to the Udayēndiram plates, the next king, Nandivarman, was the son
of
Paramēśvaravarman II. The Kaśākūḍi plates contain an entirely different
account of
Nandivarman's parentage. In line 72, he professes to be “engaged in ruling the
kingdom
of Paramēśvarapōtarāja;” and in verse 27, he is said to be ruling, at the
time of the
inscription, the kingdom of Paramēśvarapōtavarman II., i.e., to
have succeeded or sup-
planted the latter on the throne, and to have been “chosen by
the subjects.” This plebiscite
may have taken place after the death of the legitimate king; or,
more probably, Nandivarman
may have been an usurper who ousted and destroyed him and his
family. At any rate, he
was a remote kinsman of his predecessor. For, he was the son of
Hiraṇya (verses 9 and 30)
by Rōhiṇī and belonged to the branch
(varga) of Bhīma (verse 30). According to verse
28, this branch of Bhīma took
its origin from Bhīmavarman, who was the younger brother
of Siṁhavishṇu. The names
of three princes who intervened between Bhīmavarman and
Hiraṇya, are recorded in the same
verse. The name Hiraṇyavarma-Mahārāja occurs
several times in a much obliterated
inscription of the Vaikuṇṭha-Perumāḷ temple at
Kānchīpuram. At the beginning of
this inscription, Paramēśvarappōttaraiyar of the
Pallava-vaṁśa is
mentioned as deceased (svargastha). It is therefore not improbable
that the inscription
recorded the accession of Hiraṇyavarman or of his son Nandivarman after
the death of
Paramēśvarapōtavarman II. The latter may have been the founder of the
Vaikuṇṭha-Perumāḷ
temple, which is called Paramēśvara-Vishṇugr̥ha, i.e., ‘the Vishṇu
temple
of Paramēśvara,’ in another inscription of the Vaikuṇṭha-Perumāḷ temple.
With the
addition of the new branch, the list of the later Pallavas stands as follows:——
Other forms of the name Nandivarman are Nandipōtarāja (l. 90) and simply
Nandin
(l. 88). The form Nandipōtavarman occurs in the Vakkalēri
plates, which refer to the
defeat of the Pallava king by the Western Chalukya
king Vikramāditya II., and the form
Nandippōttaraiyar in an inscription of
his 18th year in the Ulagaḷanda-Perumāḷ
temple at Kāñchīpuram.
He bore the sovereign titles Mahārāja and Rājādhirāja-paramēśvara
and the
birudas Kshatriyamalla, Pallavamalla (l. 78), and Śrīdhara (verse
29).
According to verse 30, he was a devotee of Vishṇu. At the request of his
prime-minister
(l. 89), Brahmaśrīrāja (l. 91) or Brahmayuvarāja (ll. 103
and 106), the king gave
the village of Koḍukoḷḷi (ll. 99, 105 f.) to the Brāhmaṇa
Jyēshṭhapāda-Sōmayājin (l. 93)
or (in Tamil) Śēṭṭiṟeṅga-Sōmayājin (l. 108 f.), who
belonged to the Bharadvāja (l. 94)
or Bhāradvāja (l. 108) gōtra, followed the
Chhandōgasūtra (ll. 94 and 108), and resided
at Pūniya (l. 95) or
Pūni (l. 108), a village in the Toṇḍāka-rāshṭra (l. 95). The village
of
Koḍukoḷḷi, on becoming a brahmadēya, received the new name
Ēkadhīramaṅgalam
(l. 100). It belonged to Ūṟṟukkāṭṭu-kōṭṭam (l.
105) or (in Sanskrit) Undivana-
kōshṭhaka (l. 98), a subdivision of
Toṇḍāka-rāshṭra, and was bounded in the east and
south by Pālaiyūr, in
the west by Maṇaṟpākkam and Koḷḷipākkam, and in the north
by
Veḷimānallūr (ll. 98 f. and 111 ff.). Connected with the gift of the village
was
the right to dig channels from the Śēyāṟu or (in Sanskrit)
Dūrasarit, the Veḥkā or
Vēgavatī, and the tank of
Tīraiyaṉ or Tīralaya (ll. 101 f. and 115 ff.).
Of these geographical names, the following can be identified. Toṇḍāka-rāshṭra
is,——
like Toṇḍīra-maṇḍala, Tuṇḍīra-maṇḍala and Tuṇḍāka-vishaya,——a Sanskritised form of the
Tamil term Toṇḍai-maṇḍalam. One of the
24 ancient divisions (kōṭṭam) of the latter
was Ūṟṟukkāṭṭu-kōṭṭam,
which owed its name to Ūṟṟukkāḍu, a village in the present
Conjeeveram tālluqa. This kōṭṭam was divided into four subdivisions (nāḍu), one of
which
was Pālaiyūr-nāḍu. The head-village of this subdivision,
Pālaiyūr, appears to be
identical with the village of Pālaiyūr, which
formed the south-eastern boundary of the
granted village, and perhaps with the modern
Pālūr at the north-western extremity of the
Chingleput tālluqa.
The western boundary of the granted village, Maṇaṟpākkam, would then
be represented by the
modern Mēlamaṇappākkam. For the granted village,
Koḍukoḷḷi,
itself and for the two remaining villages which formed its boundaries, no
equivalents are
found on the maps at my disposal. The village at which the donee resided,
Pūni, may be
the modern Pūṇḍi, which belongs to the Conjeeveram tālluqa, but is in close proximity
of Pālūr and Mēlamaṇappākkam in the Chingleput
tālluqa. The proposed identification of
these three villages is made more probable by the
reference, made in the Kaśākūḍi plates,
to two rivers near which the granted village of
Koḍukoḷḷi was situated. Of these, the
Vēgavatī or Veḥkā passes
Conjeeveram and falls into the Pālāṟu near Villivalam.
The
Śēyāṟu forms the southern boundary of the modern Conjeeveram tālluqa and
joins the
Pālāṟu opposite Mēlamaṇappākkam, which I have identified with Maṇaṟpākkam,
the west-
ern boundary of Koḍukoḷḷi.
The executor (ājñapti) of the grant was Ghōraśarman (ll. 103 and 106), and
the
author of the Sanskrit portion, which, as in the Kūram plates (l. 89) and the
Udayēndiram
plates (ll. 101 and 105), is called a praśasti or eulogy, was a
certain Trivikrama (verse 31).
To the Sanskrit portion is affixed a
Tamil endorsement (l. 104 f.), which directs the
inhabitants of
Ūṟṟukkāṭṭu-kōṭṭam to execute the order of the king. The subsequent
Tamil
passage (l. 105 ff.) records that, on receipt of the royal order, the representatives
of
Ūṟṟukkāṭṭu-kōṭṭam marked the boundaries of the granted village under the guidance
of their
headman, and formally assigned all rights to the donee. Another Tamil sentence (l. 132
f.)
states that the grant was executed in the presence of the local authorities (?), the
ministers
and the secretaries.
Then follow, in Sanskrit, three imprecatory verses (l. 133 ff.) and the statement that
the
document was written by His Majesty's great treasurer (l. 136). The inscription ends
with
a docket in Tamil (l. 137) and a few auspicious Sanskrit words.
Hail ! (Verse 1.) Victorious is the supreme Brahman, which is the cause of the pro-
duction, stability and destruction of the three worlds; which is true, without end
(and)
without beginning; which consists of knowledge (alone); which is one;
(and) which is the
abode of immortality!
(2.) May that blessed Trivikrama (Vishṇu) grant you prosperity, who, at the sacrifice
of
Bali, deceitfully asked (only) for three steps (of land), but suddenly expanded
(and) strode
thrice, (thereby) appropriating the world!
(3.) May Hara (Śiva), the destroyer of Pura, increase your happiness, who bears the
moon on
his crest, who wears a serpent on his shoulder, who holds Bhavānī on his left, who
bears
affection to his worshipper, who bears Gaṅgā on his head, who wears ashes on
his
body, who bears poison on his neck, who wears a braid in his hair, (and) who holds a
spear
in his hand!
(4.) May Trivikrama and Hara protect you, whose distinct (but) united bodies
(respect-
ively) bear on the neck the supreme splendour of two
ornaments,——the kaustubha (jewel)
and the black (poison), hold a discus and a spear for the destruction of the Daityas, are
of
black and white colour, (and) thrill with joy at the expansion (of the eyes)
of Śrī and Gaurī,
(which emit) coquettish glances (resembling) arrows !
(5.) May Padmā (Lakshmī) regard you with fondness, who is seated on a lotus; whose
pair of
lotus hands is resplendent with a lotus; (and) whose excellent bath (is poured
from)
golden jars which are held by the trunks of (two) female elephants!
(6.) May that blessed Āryā (Pārvatī), the sister of Vishṇu, instantly remove dire adver-
sity,——whom Cupid does not approach, out of fear, it seems, because he has observed
the
(third) eye on (her) forehead (and therefore takes her) for
Īśvara!
(7.) May Vināyaka (Gaṇēśa) grant you freedom from obstacles, who is as white as
the
Kailāsa (mountain), whose girdle consists of a huge serpent, who has the face of an
elephant,
whose ears are large, who has a single big tusk, (and) whose eyes are (half
closed as if he
were) under the influence of rut!
(8.) May the race of the glorious Pallavas be protected for a long time by
the
supreme lords, those twofold gods whom (they, viz., the Pallavas)
have worshipped with
traditional devotion,——(viz.) the gods in heaven who timely reward
gifts, sacrifices and
austerities, (and) the gods on earth who are
engaged in the six duties, whose blessings
are true, (and) who practise
self-control!
(9.) The earth, surrounded by the rolling ocean, is conquered by the lord of men,
who is the
son of Hiraṇya (and) the lord of prosperity, whose crest is the bull, (and)
the
elephants of whose army ward off enemies.
Hail! Adoration to Śrī! (10.) First, from the lotus which rose from the navel of
Vishṇu,
was born the creator, whose origin is the (supreme) Brahman; who is
self-existent; who fully
knows the meaning of the sacred texts; (and) who has performed
the creation of the whole
world.
(11.) From him was born at the sacrifice a son of the mind alone,
Aṅgiras, who
fully carried out his promises; who was more brilliant than fire; who,
being sinless, put an
end to sin; who, being the chief of seers, obtained a place among the
Seven Seers; who
reached (the highest degree of) austerities that can be desired;
(and) who was the best axe for
cutting the tree of ignorance.
(12.) From this Aṅgiras (came Br̥haspati), who was an ocean of speeches
(and) the
father of politics; whom (Indra) the lord of the gods
(and) elder brother of Tridhāman
(Vishṇu), made his preceptor
(guru); (and) relying on the power of whose intellect, the celes-
tial women
enjoy at ease amorous pleasures, without thinking of the rising and setting of
the sun.
(13.) From him was born the fortunate (and) modest Śaṁyu, who destroyed sin
(and)
resembled the sun in brilliancy. When Fire had disappeared, (he) became the
fire of the
gods and performed even the action of fire through his own power.
(14.) His son was a sage called Bharadvāja, who became the founder of the
race
(gōtra) of the glorious Pallavas by the power of (his) virtues,
(and) who mastered the three
Vēdas, which resemble mountains, by (his)
austerities.
(15.) From him came Drōṇa, the preceptor of the Kurus, who
was produced from
the semen (of Bharadvāja) in a pitcher called
drōṇa The whose victorious banner was an
altar painted on the skin of a black-buck;
(and) who completely mastered (the four branches
of) the science of archery, which resemble the four oceans.
(16.) From him came the sage Aśvatthāman, who was an incarnation of (Śiva)
the
enemy of Cupid; who deserved the confidence of the inhabitants of the world; (and)
at the
rising of whose anger, Kr̥shṇa, Arjuna and Bhīma became terrified (and) threw
down
(their) weapons without any opposition.
(17.) The glorious Pallava, (during whose rule) the earth was untouched
(even) by the
smallest calamity, was suddenly born to him on a litter
of sprouts (pallava) by (the nymph)
Mēnakā,
that had been sent to him by Śakra (Indra), who was afraid of (losing) his posi-
tion (on account of the sage's austerities).
(18.) Though born from a race of Brāhmaṇas, he possessed in the highest degree
the valour
of the Kshatṟiyas, which was inherent in him. Does not the thunderbolt
possess by nature the
quality of burning, though it springs from the cloud ?
(19.) From him was produced Aśōkavarman, who removed the distress of
suppliant
kings, (but) who distressed those who faced (him) in battle,
(and) who, though bright as the
moon, possessed a spotless fame (while the moon has a
spot).
(Line 34.) From him descended the powerful, spotless race of the Pallavas,
which
resembled a partial incarnation of Vishṇu, as it displayed unbroken courage in
conquering
the circle of the world with all its parts, (and) as it enforced the special
rules of all castes
and orders, and which resembled the descent of the Gaṅgā (on
earth), as it purified the
whole world.
(Line 37.) All (the kings) sprung from this (race) possessed power that was
everywhere
irresistible, large armies, pure descent, birth from a lotus,
(and) great piety, (and therefore)
resembled Kumāra, whose spear is everywhere
irresistible, (who is also called) Mahāsēna,
who is the son of Fire, who invented
(the array of the army in the form of) a lotus,
(and who is also
called) Subrahmaṇya. The great fierceness,——that resembled fire,——of the
power of their
arms dried up,——like the water of the ocean,——the irresistible valour of all
enemies. The
spreading moonshine of their spotless fame removed the impurity of all the
sins of the Kali
age. Their extremely noble conduct and constant prosperity increased the
affection of the crowd
of their friends. The beauty of their forms became the snare, in
which,——like
deer,——the hearts of young women (were caught). Their fame, like the fragrance
of sandal
trees, was pervading the southern region. The shadow of their (royal parasol)
could not
be crossed by the power of other (kings), just as the beauty of the celestial
trees
cannot be surpassed by the splendour of other (trees). They were full of splendour
and kind
to others, (and therefore) resembled the sun whose rays are beneficial to men.
They ex-
perienced an increase (āgama) of the affection (pratyaya) of
(their) subjects (prakr̥ti), and
possessed blameless riches (vr̥ddhi)
and virtues (guṇa), (and therefore) resembled the science
of grammar, in which crude
forms (prakr̥ti), affixes (pratyaya) and augments (āgama) are
treated,
(but) in which (the rules on) guṇa and vr̥ddhi are (not) without
exceptions
(apavāda). They gave delight (nandana), but were
without enemies (apa-ari-jāta); while
the Nandana (garden) contains the
pārijāta (tree). Though full of learning (ghanāgama),
they were not dull
(jaḍa); while the rainy season (ghanāgama) brings water (jala). As
Indra
the heaven, (these) lords of the earth enjoyed the whole earth, which is bounded by
the
Chakravāla mountain (and) adorned by the seven continents and seven oceans.
(Line 45.) Among these have passed away in bygone times [S]kandavarman, Ka-
l[i]ndavarman, Kāṇagōpa, Vishṇugōpa, Vīrakū[r]cha, Vīrasiṁha, Siṁhavar-
man, Vishṇusiṁha and other kings, who won great battles by (a knowledge
of) the science
of all weapons, whose valour was immeasurable, who had received by
inheritance (the practice
of) meritorious acts, who destroyed (the sins of) the
Kali (age), whose minds were learned,
whose bodies bore auspicious marks, who preserved
(their) fame (free from blemishes), whose
shoulders were fit to bear the whole
earth, who were (evil) comets to (their) enemies, who
conferred honours on
(their) friends, (and) who were the barriers of all good conduct.
(Verse 20.) Thereafter came Siṁha[vishṇu], the lion of the earth
(Avanisiṁha),
who was engaged in the destruction of enemies, (and) who
vanquished the Malaya,
Kaḷabhra, Mālava, Chōḷa and Pāṇdya
(kings), the Siṁhaḷa (king) who was proud
of the strength of his arms,
and the Kēraḷas.
(21.) Then the earth was ruled by a king called Mahēndravarman, whose
glory
resembled that of Mahēndra, whose commands were respected (by all), (and) who
annihilated
(his) chief enemies at Puḷḷalūra.
(22.) From him was born the victorious hero Narasiṁhavarman, who surpassed
the
glory of the valour of Rāma by (his) conquest of Laṅkā, who was a comet
(that foreboded)
destruction to the crowd of proud enemies, (and) who imitated
the pitcher-born (Agastya)
by (his) conquest of Vātāpi.
(23.) From him was born Mahēndravarman, whose long arms were fierce
thunderbolts
to the crowd of enemies, (and) beginning with whom, meritorious acts for
the benefit of
temples and Brāhmaṇas and (the use of) the vessel of the donor have highly prospered.
(24.) Then came Paramēśvarapōtavarman, to whose desires the crowd of all
kings
was subject. This wonderful (king) possessed high prosperity (bhūti), was the lord
of
men (bhūta), had a bull for (his) crest (and) a club on (his)
banner, (and) possessed immovable
firmness, [thus resembling Śiva, who wears sacred
ashes (bhūti), is the lord of goblins
(Bhūta), has a bull for his emblem and a
club on his banner, and resides on the mountain].
(25.) From him was born a complete incarnation of the blessed Paramēśvara, who
equalled
Narasiṁha both by (the strength of) his body and by (his) name
(Narasiṁhavar-
man) that spread over the world. This crest-jewel of the
Kshatriyas bestowed his wealth
on temples and Brāhmaṇas (and) devoutly caused the
goddess of the earth, who was in his
possession, to be enjoyed by those familiar with the four
Vēdas.
(26.) From him came Paramēśvarapōtavarman, who obtained desired
treasures,
(viz.) treasures of fame; who conquered the coquettish ways of the Kali
(age); who led the
way of policy, which had been prescribed by Dhishaṇa (Br̥haspati);
(and) who protected the
worlds.
(27.) At present his prosperous kingdom, in which enemies are subdued by the power
of
(mere) commands, is ruled as far as the ocean by Nandivarman, who was chosen by
the
subjects, who is worthy of honour on account of (his) wisdom, (and) who is
the full-moon
of the race of the Pallavas, which is as extensive as the ocean.
(28.) His sixth (ancestor) was the lord Bhīmavarman, who was the younger
brother
of, (and reigned) after, the glorious Siṁhavishṇu; the fifth
Pallava ruler (was) the
glorious king Buddhavarman, praised by wise
men; the fourth (was) Ādityavar-
man, who resembled (Indra) the
bearer of the thunderbolt; the third (was) Gōvinda-
varman;
(and) the second lord of the earth (was) the glorious Hiraṇya, the refuge
of men.
(29.) This Śrīdhara resembles Vijaya (Arjuna) in battle,
Karṇīsuta in acquaint-
ance with the arts, Rāma in archery, the
king of Vatsa with respect to the science of
elephants and to music, Kāma in
(the opinion of) women, the first poet (Vālmīki) in the com-
position of
poetry, the master of policy (Br̥haspati) himself in suggesting expedients,
(and)
Dharma (Yudhishṭhira) in delighting the subjects.
(30.) Increasing in prosperity is our lord, king Nandivarman, who is able to sup-
port the race of the Pallavas; who is a born emperor; who is handsome; who is
a master
both in the art of gymnastics and in the virtue of modesty; who is the son of
Hiraṇya;
who belongs to the branch (varga) of Bhīma; who worships
the feet of Hari (Vishṇu);
who is descended from a pure mother; who bears
auspicious marks; who is the son of
Rōhiṇī; (and) whose good deeds are
numerous.
(Line 71.) While the twenty-second year of (his) reign was current, this
Rājādhirāja-
paramēśvara, the Mahārāja called
Nandivarman, who is engaged in ruling the kingdom of
Paramēśvarapōtarāja;
whose mind is clinging to, engaged in, and restless in (the desire
for) supreme bliss;
whose head is covered with dust that has dropped from the pair of lotus
feet of the Lord
(Paramēshṭhin); who worships the gods, the Brāhmaṇas, and
(others) who are
worthy of respect; who avoids the passions that oppress the people of
the Kali age; who dries
up (his) enemies by the fire of (his) growing valour; who
refreshes (his) friends by the water of
(his) growing affection; whose right hand
is able (to fulfil) the vow of ruling the whole world;
whose pair of feet is rubbed
smooth (as it serves as) whetstones to the edges of the rubies in
the diadems of all
kings; who is gracefully embraced by the fortune of the Pallava race,
(and who
therefore resembles) the celestial tree, which is gracefully entwined by the creeper of
the
Nandana garden; the wrestler of warriors (Kshatriyamalla); the wrestler of the
Pallavas
(Pallavamalla); whose might is increasing in consequence of (his)
meditations on the feet
of the lord, (his) father; (and) who is
a moon that causes to rise the water of the ocean of
great virtues,——was himself pleased to
give as a brahmadēya,——[as requested] by Brahma-
śrīrāja, who is a friend of men; who is filled with all
virtues, as the ocean with a heap of
gems; who is famous (but) modest, handsome
(and) long-lived, of soft speech (and) the best
of men; who, just as Br̥haspati
(is the minister) of (Indra) the lord of heaven, is the chief
minister of the handsome
Nandin, the lord of the earth (and) chief of the Pallavas; who
is
refined both by nature and through education; who is the first of the wise, firm
(and)
brave; who possesses the full splendour of the Brāhmaṇa and Kshatriya castes,
and a loyalty
to the glorious Nandipōtarāja, which does not cease as long as the
moon and the stars
endure; who supports (his) family; who is the chief of (his)
family; who is an eldest son;
who resembles the moon in beauty; who excels in all virtues;
(and) who is an eldest grand-
son,——to Jyēshṭhapāda-Sōmayājin,
who has mastered the ocean-like Vēdas; who chants
the Sāman (hymns) which are pleasant
on account of their melodies (rasa); who has com-
pleted the rehearsal and
the study of the six auxiliary works, (viz.) the ritual of the Vēda,
grammar,
astronomy, etymology, phonetics and metrics; who knows the properties of
words,
sentences and subjects; who has drunk the elixir of the Śruti and
Smr̥ti; who is learned in
the portion referring to rites (karma-kāṇḍa) and
the portion referring to knowledge (jñāna-
kāṇḍa); who is skilled in the
ways of the world and in the knowledge of the arts; who is
versed in poems, dramas, stories,
epics and legends; in short, who is skilled in all (branches of)
holy and profane
knowledge; who is expert in the performance of all rites; who is of good
conduct; (who illumines) the world, as a lamp (does) a house; who is
courteous (in spite of) the
honour (paid to him) and of noble birth; who is the
only sun of the middle world (i.e., the
earth), because he has dispelled all ignorance
(or darkness); who is considered the best of
fathers and
grand-fathers; whose good deeds (in former births are the reason of his present)
noble
birth; who ranks first among the twice-born; who knows the Vēdas; who conforms
to the precepts
of the Vēda; who follows the Chhandōgasūtra; who has performed the Vāja-
pēya and a number of other sacrifices; who belongs to the Bharadvāja
gōtra; who resides at
Pūniya, an excellent settlement of Brāhmaṇas in the Toṇḍāka-rāshṭra; who is poor in
sins; who is distinguished
by (his) dress (?); who is a unique person; who cares for
both
worlds; who accomplishes the three objects of human life
(trivarga); who knows the four
Vēdas; whose chief objects are the five primary elements
(pañcha-mahābhūta); who knows
the six auxiliary works; who resembles the sun; who possesses good qualities; (and) who
is an
excellent Brāhmaṇa,——a whole village, the original name of which was
Koḍukoḷḷi,
(but) which, on becoming a brahmadēya, (received) the new
name Ēkadhīramaṅgalam, in
Undivana-kōshṭhaka, (a subdivision) of the same rāshṭra, enclosed by
the following
four boundaries:——in the east, Pālaiyūr; in the south, the same; in
the west, Maṇat-
pākka and Koḷḷipākka;
(and) in the north, Veḷimānallūr,——to the extent of alto-
gether two nivartanas; excluding previous grants to temples
and grants to Brāhmaṇas;
excluding (the houses of) the ryots; with
all exemptions (parihāra); (and) including the
use of the water by
digging channels at convenience from the Dūrasarit, the Vēgavatī,
and the
tank of Tīralaya, houses, fields, gardens and groves.
(Line 103.) This (grant was made at) the request (vijñapti) of
Brahmayuvarāja.
The executor of the grant (ājñapti) (was)
Ghōraśarman. Hail! Let there be success!
(Verse 31.) The author of the (above) praśasti (was) the honest
Trivikrama, who knew
the truth of all sciences (and) performed sacrifices
according to the rules of the three Vēdas.
(Line 104.) (The above is) an order of the king (kōṉ-ōlai), (dated in)
the twenty-second
year (of his reign). Let the inhabitants of
Ūṟṟukkāṭṭu-kōṭṭam see (it) !
(L. 105.) Having seen the order (tirumugam), which was issued after (the
king) had
been pleased to give Koḍukoḷḷi, (a village) of our
country,——having expropriated the former
owners, at the request of Brahmayuvarāja,
(having appointed) Ghōraśarman as ājñapti
(āṇatti), having
excluded (previous) grants to temples and grants to Brāhmaṇas, having
excluded the
houses (of the ryots), to the extent of altogether two paṭṭi,——as a
brahmadēya to
Śēṭṭiṟeṅga-Sōmayājin, who belongs to the Bhāradvāja
gōtra, follows the Chhandōgasūtra
and resides at Pūni,——we, the
inhabitants, went to the boundaries which the headman
(viyavaṉ) of the district
(nāḍu) pointed out, circumambulated the village (paḍāgai) from right
to left,
and planted stones and milk-bush (round it).
(L. 111.) The boundaries of (this village are):——The eastern boundary (is)
to the west
of the boundary of Pālaiyūr; the southern boundary (is) to the
north of the boundary
of Pālaiyūr; the western boundary (is) to the east of
the boundary of Maṇaṟpākkam
and of the boundary of Koḷḷipākkam; and the
northern boundary (is) to the south of the
boundary of Veḷimāṉallūr.
(L. 114.) (The donee) shall enjoy the wet land and the dry land included within
these
four boundaries, wherever the iguana runs and the tortoise crawls,
(and shall be permitted)
to dig river channels and inundation channels for conducting
water from the Śēyāṟu, the
Veḥkā, and the tank of Tīraiyaṉ.
(He) shall obtain••••• for
these channels. Those who take and use
(the water) in these channels by pouring out
baskets, by cutting branch channels
(?), or by employing small levers, shall pay a fine to
be
taken by the king. He and his descendants shall enjoy the houses, house gardens and
so
forth (and shall have the right) to build houses and halls of burnt tiles. (The
land) included
within these (boundaries) we have endowed with all exemptions. He himself shall enjoy the
exemptions obtaining in this village without paying
for the oil-mills and looms, the hire of
the well-diggers (ulliyar), the share
(kāṇam) of the Brāhmaṇas and of the king, the share of
śeṅgoḍi, the share of kallāl, the share of kaṇṇiṭṭu (?),
the share of corn ears (kadir), the share
of the headman, the share of the potter, the sifting of paddy, the price of ghee, the price of
cloth
(puṭṭagam), the share of the cloth (paṭṭigai), the hunters (?), messengers,
dancing-girls,
•••••• the grass, the best cow and the best bull, the share of
the district (nāṭṭu-
vagai), cotton threads (paḍāṅ-gar̥),
servants, neḍumbuṟai, palmyra molasses, the fine to the
accountant (karaṇam)
and the fine to the minister, pattūr-śāṟṟu,•••••
the tax
(vari) on planting water-lilies, the share of the water-lilies, the fourth part
of the trunks,
which is given of old trees of various kinds, including areca
palms and cocoanut trees••
••••
(L. 132.) The grant (para-datti) was made in the presence of the local authorities
(?),
of the ministers, and of the secretaries.
(L. 133.) [Three of the usual imprecatory verses.]
(L. 136.) Hail! Written by His Majesty's great treasurer
(Śrī-Paramēśvara-mahā-
kōshṭhāgārin).
(L. 137.) He (viz., the donee) shall obtain the houses, the house-gardens, and two
paṭṭi
of land.
Hail! Let there be success! Adoration!
This inscription has been already published by the Rev. T.Foulkes in the
Indian
Antiquary (Vol. VIII, p. 273 ff.) and in the Manual of the Salem District
(Vol. II, p. 355 ff.).
The original plates, together with the originals of four other
copper-plate inscriptions which
were also edited by Mr. Foulkes, are
preserved at Udayēndiram, a village at the south-
western extremity of the Guḍiyātam tālluqa of the North Arcot district, and were
kindly
borrowed for me from their present owner by Mr. F.A.Nicholson, I.C.S., Acting
Collector
of North Arcot. The present whereabouts of two other copper-plate inscriptions
from
Udayēndiram, of which Mr. Foulkes obtained transcripts in the Telugu
character,
I was unable to ascertain. According to Mr. Foulkes, these two inscriptions formed
part
of a find of “five, or, by another account, seven sets of copper-plate inscriptions,”
which
was made in 1850 in a subterranean chamber in the Brāhmaṇa street at
Udayēndiram.
Mr. Foulkes then believed that the remaining three or five sets of the
find were lost. As,
however, Mr. Foulkes' other grants (I, II, III, IV and V) are now preserved
at Udayēndiram
and are five in number, I think that they must be identical with
the apparently missing five
of the seven sets discovered at Udayēndiram in 1850.
The copper-plates which bear the subjoined inscription, are five in number. When
they
reached my hands, they were strung on a ring, which is cut and bears a circular seal.
This
contains, in high relief, on a counter-sunk surface, a recumbent bull, which faces the
proper
right and is placed on a pedestal between two lamps. Over the bull is a seated figure on
a
pedestal, and between two symbols which I cannot make out. The diameter of the seal
is
3(1/4) inches, and that of the ring 4(1/2) to 4(7/8) inches. The ring is about (3/8) inch
thick. A com-
parison of this description of the ring and seal with that given by
Mr. Foulkes in the first
paragraph of his edition of the plates, suggests that, when he
examined the plates, they
were accompanied by a different ring and seal. Besides, the seal
which is now attached
to the plates, does not resemble the seals of other Pallava
grants, but is closely allied to
the seal of the Udayēndiram plates of the Bāṇa
king Vikramāditya II. (Mr. Foulkes'
No. V) and of the Gaṅga-Bāṇa king
Pr̥thivīpati II. Hastimalla (No. 76 below). I
therefore
believe that it may have originally belonged to one of the two Udayēndiram grants
of the
Bāṇa dynasty, which are now missing (Mr. Foulkes' grants B and C), and that the
original
seal-ring of the Pallava plates may have been attached by mistake to one of these
two grants
and lost along with the latter.
The inscription consists of two distinct portions,——a grant of the Pallava king
Nandi-
varman Pallavamalla in the Sanskrit language and the Grantha
character (ll. 1 to
105), and a short inscription of the time of the Chōḷa king
Madirai-koṇḍa Kō-
Parakēsarivarman in the Tamil language and character
(ll. 105 to 109), which, however,
looks as if it had been written by the same hand as the first
or Pallava part of the
inscription. Further, the Grantha and Tamil alphabet of both portions of
the inscription
is considerably more modern than that of other Pallava grants, and
even than that of
two other copper-plate inscriptions of Madirai-koṇḍa
Kō-Parakēsarivarman. Conse-
quently, the plates are either
a forgery, or they are a copy, made at a later date, of two
inscriptions, one of Nandivarman
Pallavamalla, and one Madirai-koṇḍa Kō-Parakēsari-
varman, the originals of
which are not within our reach.
The Sanskrit portion of the inscription records that, in the twenty-first year of his
reign
(l. 38), the Pallava king Nandivarman (v. 4, ll. 36 f. and 37 f.), surnamed
Palla-
vamalla (ll. 36, 46 and 47), granted a village to one hundred and
eight Brāhmaṇas (l.
64 f.). This grant was made at the request of one of his military
officers or vassals, named
Udayachandra (v. 1 and l. 61), who belonged to the race of
Pūchān (v. 2, l. 45 f. and
v. 7), that had been in the hereditary service of the
Pallava race, and who resided at the
city of Vilvala (v. 2 and l. 44) on the
river Vēgavatī (l. 41). This river passes Conjee-
veram, and falls into
the Pālāṟu near the village of Villivalam, which accordingly
must
be the Tamil original of Vilvala, the Sanskrit name of the capital of Udayachandra.
The
three opening verses refer to the god Sadāśiva, the chief Udayachandra, and the
race
of the Pallavas, respectively. Then follows, in prose, a genealogy of the
reigning Pallava
king, the mythical portion of which (l. 8 ff.) contains the following names:——
Brahmā.
Aṅgiras.
Br̥haspati.
Śaṁyu.
Bharadvāja.
Drōṇa.
Aśvatthāman.
Pallava.
The list of the historical descendants of Pallava from Siṁhavishṇu to
Paramēś-
varavarman II. (l. 11 ff.) need not be repeated here, because it
agrees with the list in the
Kaśākūḍi plates (p. 344), and because the battles
which Narasiṁhavarman I. and
Paramēśvaravarman I. are reported to have
won, were noticed in the introduction
to the Kūram plates (Vol. I,
p. 145). A long prose passage (l. 19 ff.) opens with the
words: “The son of this
Paramēśvaravarman (II.) (was);” is interrupted by verses 4
to 6, which refer to the
Pallava king Nandivarman; and appears to be taken up again
by the words: “His son was
Nandivarman Pallavamalla” (l. 36 f.). Mr. Foulkes
concludes from this, that there were
two successive Pallava kings of the name Nandivarman,
the second of whom was the son of the
first and bore the distinctive surname Pallavamalla.
I do not think it
probable that verses 4 to 6 are to be considered as forming one sentence
with the first prose
passage (l. 19 ff.), but would prefer to treat these verses as a parenthesis,
and the second
prose passage (l. 36 f.) as the end of the same sentence which begins with
the first prose
passage. In this way we obtain only one Pallava king named
Nandivarman, who
bore the surname Pallavamalla and was the son of Paramēśva-
ravarman II. This statement is at variance with the Kaśākūḍi plates,
according to which
Nandivarman Pallavamalla was not the son of his predecessor, but belonged to
an entirely
different branch of the Pallavas. Here is another point which might induce us to
stamp the
Udayēndiram plates as a forgery. For, it is difficult to understand how one and the
same
king could call himself the son of his predecessor in an inscription of his 21st year, and
the
son of somebody else in an inscription of his 22nd year. Two explanations might,
however,
be attempted. Nandivarman may have thought it political to give himself out for
the
adopted son of his predecessor; or it may be assumed that, through mere
carelessness, the
scribe who drafted the inscription, used the word putra, ‘son’ (ll. 19
and 37), while he wanted
to represent Nandivarman only as a successor, and not as the son, of
Paramēśvaravarman II.
The most interesting portion of the inscription is the account of the services
which
Udayachandra rendered to his royal master. When Pallavamalla was
besieged in
Nandipura by the Dramiḷa princes, Udayachandra came to his
rescue and killed with
his own hand the Pallava king Chitramāya and others
(l. 46 ff.). The name Chitramāya
sounds more like a biruda than a real name. Thus the
ancient Pallava king Narasiṁha
had the biruda
Amēyamāya, and Rājasiṁha that of Māyāchāra. It is not improbable
that the Dramiḷa princes whose leader was Chitramāya, were
the relations and followers of
Nandivarman's predecessor Paramēśvaravarman II. and
that they had to be overcome by
force, before Nandivarman could establish himself on the
throne. Further, Udayachandra
is said to have bestowed the kingdom many times on Nandivarman by
his victories at
Nimba[vana], Chūtavana, Śaṁkaragrāma, Nellūr, Nelvēli,
Śūṟāvaṛundūr,
etc. (l. 48 ff.). Of these localities, Nellūr is the
head-quarter station of the present Nellore
district. Another of them, Nelvēli, is
mentioned a second time immediately after, as the
place near which Udayachandra killed the
Śabara king Udayana (l. 52). The Śabaras
are generally identified with the
modern Sauras, a hill-tribe in the Gañjām and Vizagapatam
districts. As, however, the
different names of savage tribes are often treated as synonyms
by Sanskrit writers, and as the
Tamil name Nelvēli cannot possibly be located in the Telugu
districts, it may be that
the author of the inscription is referring to one of the hill-tribes of
the Tamil country, and
that Nelvēli is meant for the modern Tinnevelly. An
additional
argument in favour of this view is that, immediately after the description of the
war
with the Śabaras, the author refers to Udayachandra's achievements “in the Northern
region
also.” He there pursued and defeated the Nishāda chief
Pr̥thivivyāghra, who was
performing an Aśvamēdha, and drove him out of the
district of Vishṇurāja, which he
subjected to the Pallava king (l. 55 ff.).
Nishāda is, like Śabara, one of the words by
which Sanskrit writers designate savage tribes.
The district of Vishṇurāja, which was
situated to the north of the Pallava country, can be
identified with certainty. As
Nandivarman was a contemporary of the Western Chalukya king
Vikramāditya II. who
reigned from A.D. 733-34 to 746-47, he was
also a contemporary of the Eastern Chalukya
king Vishṇuvardhana III. whose reign is
placed by Dr. Fleet between A.D. 709
and 746. He is evidently the
Vishṇurāja of the Udayēndiram plates, and his district
(vishaya) is
the country of Vēṅgī, over which the Eastern Chalukyas ruled. The last
two items in
the list of Udayachandra's deeds are, that he destroyed the fort of Kāḷidurga,
and that he defeated the Pāṇḍya army at the village of
Maṇṇaikuḍi (l. 59 ff.).
The grant which was made by Nandivarman Pallavamalla at the request
of
Udayachandra, consisted of the village of Kumāramaṅgala-Veḷḷaṭṭūr,
which
belonged to the district called Paśchimāśrayanadī-vishaya, and of two
water-levers
(jala-yantra) in the neighbouring village of Koṟṟagrāma, which
appear to have been added
in order to supply the former village with means of irrigation. As in
the case of other
grants, the original name of the village was changed into
Udayachandramaṅgalam in
commemoration of Udayachandra, at whose instance the donation
was made (l. 62 ff.). The
description of the boundaries of Udayachandramaṅgalam is given in
great detail (l. 65 ff.).
Among the boundaries we find, in the east, a small
river; in the south, the temple of
Koṟṟagrāma, the same village, a portion of which
had been included in the granted
village; in the north, the village of Kāñchidvāra,
which, in its Tamil form Kāñchivāyil,
is referred to in line 107 of the present inscription,
and in another copper-plate grant from
Udayēndiram; and in the north-east,
the river Kshīranadī, the Tamil name of which is
Pālāṟu. As the modern
village of Udayēndiram is situated on the Pālāṟu river; as the
original of the
present inscription is preserved, and was most probably discovered, at
Udayēndiram;
and as the Tamil name Udayēndiram bears a close resemblance to the
Sanskrit name
Udayachandramaṅgalam, and still more so to the forms Udayēndu-
chaturvēdimaṅgalam and Udayēndumaṅgalam, which occur in two other
Udayēndi-
ram grants,——there is no doubt that Mr. Le Fanu is
correct in identifying the granted village
of Udayachandramaṅgalam with the modern
Udayēndiram. This village is now situated
on the northern bank of
the Pālāṟu, while Udayachandramaṅgalam is said to have been
bounded by the
Kshīranadī on the north-east, and by an unnamed small river on the east.
It must be
therefore assumed that either, as Mr. Le Fanu suggests, the Pālāṟu has changed
its bed, or
that the name Udayēndiram has travelled across the river in the course of the
past eleven
centuries. Paśchim-āśrayanadī-vishaya, the name of the district to which
the
granted village belonged, is a literal Sanskrit translation of the Tamil territorial
term
Mēl-Aḍaiyāṟu-nāḍu, which, according to another Udayēndiram grant (No. 76
below),
was a subdivision of the district of Paḍuvūr-kōṭṭam.
The remainder of the prose portion enumerates the Brāhmaṇa donees (l. 75 ff.),
who,
according to line 64, were one hundred and eight in number. The actual number of
the
donees is, however, sixty-three, and that of the shares one hundred and thirty-three.
This
discrepancy is a third point which suggests that the inscription may be a forgery.
Of the two concluding verses, the first (v. 7) refers to the race of Pūchān, and
the
second (v. 8) informs us that the inscription,——which, like the Kūram and Kaśākūḍi
inscrip-
tions, is styled a eulogy (praśasti, ll. 101 and
105),——was composed by the poet
Paramēśvara, who also received one of the shares of
the granted village (l. 101 f.).
The Tamil endorsement (l. 105 ff.) is dated in the 26th year of the reign of Madirai-
koṇḍa Kō-Parakēsarivarman, i.e., of the Chōḷa king
Parāntaka I., and records
that the villagers of
Udayachandramaṅgalam agreed with those of the neighbouring
village of
Kāñchivāyil, which was also called Igaṉmaṟaimaṅgalam, to
form one
village of the two. Another copy of the Tamil endorsement has been added on the
first,
originally blank side of the first plate of another Udayēndiram grant.
(Verse 1.) I bow my head devoutly to Sadāśiva, who is seated in the position of
profound
meditation on the peak of the Sumēru mountain for the welfare of the three worlds;
whose
two eyes are the sun and the moon; who is united with Umā; who has conferred
splendour
on Udayachandra; (and) who wears matted hair.
(V. 2.) Let him remain for a long time, the glorious lord of Vilvalapura, the
orna-
ment of the race of Pūchān, who has conferred the kingdom on the
Pallava (king) on
many battle-fields, who is benevolent, who is a chastiser of
hostile armies, (and) who is
renowned on earth!
(V. 3.) Let it remain in the world for a long time, the race of the Pallavas,
whose feet,
(tender) as sprouts, are worshipped by kings; whose hands, (tender)
as sprouts, are bending
under the weight of the water (poured out) at donations;
(and) who have driven away (even)
the slightest calamity by the multitude of
(their) excellent virtues!
(Line 8.) From the supreme soul was produced Brahmā; from Brahmā,
Aṅgiras;
from Aṅgiras, Br̥haspati; from Br̥haspati, Śaṁyu;
from Śaṁyu, Bharadvāja; from
Bharadvāja, Drōṇa; from Drōṇa,
Aśvatthāman, the splendour of whose power was
immeasurable; (and) from him,
Pallava, who drove away (even) the smallest calamity from
(his)
race.
(L. 11.) In the race of Pallava, which thus flourished in an uninterrupted line
of
regular descent, (was born) Siṁhavishṇu, a devout worshipper of Vishṇu;
from Siṁha-
vishṇu, Mahēndravarman, whose valour equalled (that
of) Mahēndra; from him,
Narasiṁhavarman, who destroyed (the city of)
Vātāpi, just as Agastya destroyed (the
demon) Vātāpi, (and) who
frequently conquered Vallabharāja at Pariyaḷa, Maṇi-
maṅgala,
Śūramāra and other (places). His son (was) another
Mahēndravarman.
From him (came) Paramēśvaravarman, who defeated the
army of Vallabha in the battle
of Peruvaḷanallūr; from him,
Narasiṁhavarman, who was a devout worshipper of
Mahēśvara (and) a great
patron of Brāhmaṇas. His (son was) the very pious Paramēśvara-
varman, whose beauty (darśana) surpassed (that of all others), just
as Paramēśvara (Śiva)
has (one) eye (darśana) more (than all
others).
(L. 19.) The son of this Paramēśvaravarman (was) he who was a conqueror
of all,
like Bharata; who was immovable, like (Mount) Mēru; who broke the opposing
(forces of
his) enemies by his own hands, as the sun breaks the opposing (masses
of) darkness by his
own rays; who was versed in all the fine arts (kalā), just as
the (full-) moon possesses all
digits (kalā); who lowered the pride of Nr̥ga,
Nala (of) Nishadha, Nahusha, Nābhāga,
Bhagīratha and other (kings); whose
powerful right arm had become spotted by showers of
streams of rutting-juice, which oozed from
the temples (of the elephants) of hostile kings;
whose great fame, (which
resembled) a group of white water-lilies, filled (all) quarters; whose
lotus feet
were rubbed by the multitude of the diadems of prostrate kings; who resembled
Cupid in beauty,
the king of Vatsa in (the knowledge of) elephants, Nakula in
(the management
of) horses, Arjuna in (the use of) the bow, (and) Drōṇa
in archery; who was versed in poems,
dramas and stories; who was skilled in the bindumatī,
gūḍhachaturthapāda, prahēlikā,
aksharachyutaka, mātrāchyutaka and similar
(verses); who was a treasury of policy, a vessel
of wealth, free from
spots, a destroyer of the power of the Kali (age), (and) devoted (to
liberality)
as the Kalpaka (tree);——
(V. 4.) The virtuous Nandivarman, the lord of the Pallavas, (is)
the death of
enemies, a Cupid to women, unconquerable by armies, rich in virtues, the refuge of
subjects,
(and) a Kalpa tree to good men.
(V. 5.) Breaking in battle an army of elephants by sharp arrows, this king, the lord
of
men (and) hero in war, shines like the sun, the friend of the lotus, who gradually
breaks
the mass of darkness by the bundles of (his) rays (and) rises over the
mountain.
(V. 6.) Until the end of the world, the favourite (ornaments) on earth of this
renowned
lord, the banner of the Pallavas, are the following:——the victorious bow
(which is) the
ornament of (his) hand, (and) the rutting-juice of hostile
elephants at the head of battles,
(which is) the unguent of (his) body.
(L. 36.) His son was Nandivarman, the lord of men, the lord of
the earth, the
statesman, the wrestler of the Pallavas
(Pallavamalla).
(L. 37.) While this lord of men was ruling the earth, in the year which was
completing
the number twenty-one (of the years of the reign) of this same
Nandivarman, a request
was made to the lord (viz.,
Nandivarman) by the chastiser of hostile armies, the excellent
hero, called
Udayachandra, who was the lord of the river Vēgavatī, the banks of
which
are adorned with bowers of areca-palms, cocoanut-trees, mango-trees, palmyras,
hintāla,
tamāla, nāga, puṁnāga, red aśōka, kuravaka, mādhavī,
karṇikāra and other trees, (and) which
smells of saffron that has come off from
the tips of the breasts of proud women, whose minds
are intoxicated with passion; who was the
lord of the city called Vilvala, which is the
ornament of the whole
world, (and) the bāzār roads of which are covered with copious drops
of water,
that has trickled out of the nostrils of the trunks of troops of hostile elephants,
which
resemble clouds, black like ink, in the rainy season; who was born in the race
of
Pūchān, which had been handed down by (i.e., had been in the hereditary
service of) the
uninterrupted succession of the Pallava race; who, when he perceived
that Pallavamalla
was besieged in Nandipura by the Dramiḷa princes,
unable to bear this, like the visible
death of the crowd of the enemies of
Pallavamalla, slew with (his) sharp sword, which
glittered like the petal of a
water-lily, the Pallava king Chitramāya and others; who
defeated the hostile
army on the battle-fields of Nimba[vana], Chūtavana, Śaṁkara-
grāma,
Nellūr, Nelvēli, Śūṟāvaṛundūr and so forth, and (thus) bestowed the
whole
kingdom many times on the Pallava; who, while his strong arm became adorned with
the
copious rutting-juice which oozed out at (his) collision with the
pair of tusks of the elephant
on which the leader of the Śabara army was mounted,
split (the head of) the opposing
Śabara king, called Udayana, in the
terrible battle of Nelvēli, which could hardly be
entered by a common man, and seized
(his) mirror-banner made of a peacock's tail; who, in
the Northern region also, pursued
the Nishāda chief, called Pr̥thivivyāghra, who,
desiring to become very
powerful, was running after the horse of the Aśvamēdha, defeated
(him), ordered
(him) out of the district (vishaya) of Vishṇurāja, (which) he
subjected to the
Pallava, and seized faultless pearl necklaces of excellent lustre, an
immeasurable heap of
gold, and elephants; (and) who destroyed (the fort of)
Kāḷidurga, which was protected by
the goddess Kālī, and defeated the
Pāṇḍya army at the village of Maṇṇaikuḍi.
(L. 62.) At his (Udayachandra's) request, (king Nandivarman) gave, in order to
reward
(the deeds of) the edge of the sword of him who had bestowed the whole kingdom
(on his
lord), to one hundred and eight Brāhmaṇas the village of
Kumāramaṅgala-Veḷḷaṭṭūr in
the Paśchimāśrayanadī-vishaya, and two
water-levers (jala-yantra) in (the village of)
Koṟṟagrāma, having
conferred (on the granted village) the (new) name of Udayachan-
dramaṅgalam.
(L. 65.) The eastern boundary of this (village is) a small river. The southern
bound-
ary (is) on the north of (the village called)
Samudradatta-chaturvēdimaṅgalam, (and) on
the north of (the tank
called) Chakratīrtha; (going) to the west from this, on the north of
the
temple (dēvagr̥ha) of Koṟṟagrāma; (going) to the west from this, on the
north of the
north-western boundary of the previously (mentioned village of)
Samudradatta-chatur-
vēdimaṅgalam (and) of (the tank
called) Uragahrada; (and going) to the west from this,
the southern side of
(the hill called) Anaḍutpālāchala. Its western boundary (is the
hill
called) Lōhitagiri; going north from this, (the western boundary is)
on the east of (the hill
called) Vēḷālaśikhara; (and) on the west of
(the hill called) Kr̥shṇaśila-śilōchchaya,
(the cave called)
Rauhiṇaguhā. The north-western boundary (is the tank called) Sindhu-
vārahrada. The northern boundary (is) on the south of the southern
boundary of the
village called Kāñchidvāra. The north-eastern boundary (is)
the (river) Kshīranadī.
(L. 74.) (The king) gave the land included within these four boundaries, with the
use
of the water of the rivers and canals, with all exemptions, having expropriated others
(viz.,
Jaina hereties ?), whose observances were not in accordance
with the law.
(V. 7.) As long as the sun moves in the sky, as long as the mountains stand, (and)
as
long as the moon and the stars (endure), so long let the race of Pūchān
remain!
(V. 8.) The poet Paramēśvara, who was the son of the illustrious
Chandradēva
(and) was born from the race of Mēdhāvin, made the
poetry of the (above) eulogy (praśasti).
(L. 105.) In the twenty-sixth year (of the reign) of Madirai-koṇḍa
Kō-Parakēsari-
varman, we, (the members of) the assembly
(sabhā) of Uda[ya]chandramaṅgalam, and
we, (the members of) the
assembly of Kāñchivāyil, alias Igaṉmaṟaimaṅgalam,
(have
agreed as follows):——
(L. 108.) We, (the inhabitants of) these two villages, having joined (and)
having become
one, shall prosper as one village from this (date).
This short inscription is engraved on a pillar in the south-east corner of the veranda
which
surrounds the shrine of the Ujjīvanātha temple at
Uyyakkoṇḍāṉ-Tirumalai,
a village 3 miles west of Trichinopoly. It records the gift
of a perpetual lamp in the 34th
year of the reign of Madirai-koṇḍa
Kō-Parakēsarivarman, i.e., of the Chōḷa king
Parāntaka
I. The donor was Pirāntakaṉ-Mādēvaḍigaḷār, a queen of
Pirānta-
kaṉ-Kaṇḍarādittadēvar. The only king with a similar name, of
whom we know, is
Gaṇḍarādityavarman, the second son of Parāntaka I. As the inscription belongs to
the time of Parāntaka I. himself, and as it
prefixes the word Pirāntakaṉ to the name of Kaṇ-
ḍarādittadēvar, it is evident that Gaṇḍarādityavarman, the son of Parāntaka I., is
actually
meant here. The name Parāntaka also forms the first member of the name of the queen
of
Kaṇḍarādittadēvar; Pirāntakaṉ-Mādēv-aḍigaḷār probably means ‘the devotee (of the
temple)
of Mahādēva, (founded by) Parāntaka (I.).’
The hitberto published inscriptions of Parāntaka I. are dated in the 13th,
15th,
24th and 26th years of his reign.
The latest sure date hitherto found is the 40th year
in an inscription of the
Pañchanadēśvara temple at Tiruvaiyāṟu.
The large Leyden grant (l. 48 ff.) states that Gaṇḍarādityavarman, the second son
of
Parāntaka I., “founded, for the sake (of bliss) in another (world), a large village,
(called)
by his own name, in the country on the northern bank of Kavēra's daughter
(i.e., the Kāvērī
river).” This village appears to be identical with
Gaṇḍarāditya-chaturvēdimaṅga-
lam, which is mentioned in several
Tanjore inscriptions as belonging to a district on the
northern bank (of the
Kāvērī), and with the modern Kaṇḍarādityam in the Uḍaiyārpāḷai-
yam tālluqa. The fifth of the nine Śaiva hymns known as
Tiruviśaippā was composed by
Kaṇḍarādittaṉ, who calls himself ‘king of
the people of Tañjai,’ i.e., Tanjore, and
must be accordingly
identified with the Chōḷa king Gaṇḍarādityavarman. The
carpenter
Kaṇḍarāditta-Perundachchaṉ in No. 66, paragraph 505, is apparently named
after
Gaṇḍarādityavarman, the grand-uncle of the then reigning king Rājarājadēva.
According to the subjoined inscription, the ancient name of Uyyakkoṇḍāṉ-Tirumalai
was
Nandipanmamaṅgalam, which suggests that the place may have been founded by
one of the
Pallava kings named Nandivarman. The temple was called Tirukkaṟkuḍi-
Paramēśvara. This enables us to identify it with Kaṟkuḍi, a shrine
which is referred
to in the Periyapurāṇam as situated in the Chōḷa country to the
south of the Kāvērī river.
In the thirty-fourth year (of the reign) of Madirai-koṇḍa
Kō-Parakēsarivarman,——
Pirāntakaṉ-Mādēvaḍigaḷār, the daughter of
Maṛa-Perumāḷ (and) queen of Pirān-
takaṉ-Kaṇḍarādittadēvar, gave ninety full-grown ewes, which must neither die
nor
grow old, to (the temple of) Tirukkaṟkuḍi-Paramēśvara
at Nandipanmamaṅgalam,
a brahmadēya on the southern bank (of the
Kāvērī river), for supplying, every day as long as
the moon and the sun endure,
(one) uṛakku of ghee (measured) by the uṛakku (stamped with)
a
trident, in order to feed one sacred perpetual lamp which shall burn day and
night.
(This charity is placed under) the protection of all Māhēśvaras.
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. 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 lamp-
stands. 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.
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 Pr̥thivīpati 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, the present seal may have originally belonged to another set of plates,
perhaps to
those of Vikramāditya II.
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.,
42,
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 Pr̥thivīpati 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 Udayēndu-
chaturvēdimaṅgalam (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
Pr̥thivīpati 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 Udyaśandira-
maṅgalam 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.,
mythi-
cal 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-Chōḷa
and in the
Kaliṅgattu-Paraṇi; in the Vikkirama-Śōṛaṉ-Ulā, 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. The
Leyden grant mentions the same persons
in different order, viz., Chōḷa (l. 17),
Karikāla (l. 24), Kōchchaṅkaṇṇān (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, 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.
The two remaining kings, Kōchcheṅgaṇ and Karikāla, are the heroes of two
Tamil
poems, the Kaḷavar̥ 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 Kaḷavar̥ 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
Muḍattāmak-
kaṇṇiyār, the name of the king's father was
Iḷañjēṭcheṉṉi. The king himself is there
called Karigāl, i.e.,
‘Black-leg’ or ‘Elephant-leg,’ 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. According to the Śilappadigāram, his
capital was
Kāvirippūmbaṭṭiṉam. In one of his interesting contributions to the
history
of ancient Tamil literature, 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 contem-
porary 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
Kaḷavar̥, which has been
translated into English by Mr. Kanakasabhai Pillai, describes the battle of Kaṛumalam, in
which Śeṅgaṇ defeated and
captured a Chēra king. The Kaliṅgattu-Paraṇi and the Vikki-
rama-Śōṛaṉ-Ulā state that the prisoner was set at liberty by the king, after
the Kaḷavar̥ 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).” By this it alludes
to the fact that Śeṅgaṇ was considered as one
of the sixty-three devotees of Śiva. The Periyapurāṇam calls him the son of the Chōḷa
king
Śubhadēva by Kamalavatī, and attributes to him the foundation of the
Jambu-
kēśvara temple. His name is mentioned by two of
the authors of the Dēvāram: Sundara-
mūrti invokes him in the
Tiruttoṇḍattogai, and refers to a temple which Kōchcheṅgaṇāṉ
had built at Naṉṉilam; and
Tiruñāṉaśambandar mentions two other temples which
the Chōḷa king Śeyyagaṇ had built at Ambar and at Vaigal. The last two references
prove that Śeṅgaṇ must have lived before the 7th
century, to which, as shown by Mr. Ven-
kayya,
Tiruñāṉaśambandar belongs. Finally, Mr. Venkayya has found that the
Nālāyira-
prabandham speaks of a visit of the Chōḷa king
Kōchcheṅgaṇāṉ to the Vishṇu temple at
Tirunaṟaiyūr.
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-Para-
kēsarivarman who took Madirai (i.e., Madhurā) and Īṛam (i.e.,
Ceylon)’ in some of his
inscriptions. He defeated, among others, the
Vaidumba king, “uprooted by force two
lords of the Bāṇa
kings” (v. 9), and conferred the dignity of “lord of the Bāṇas” on the
Gaṅga king
Pr̥thivīpati 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,
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. Con-
sequently, 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 cen-
tury, 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, 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. According to this hymn, the capital of Parāntaka I.
was
Kōr̥, i.e., Uṟaiyūr, now a suburb of
Trichinopoly. 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 Pr̥thivīpati 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 Kāśyapa and to have “obtained increase through the
might of Siṁhanandin.” 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 Kuvaḷā-
lapura, the modern Kōlār, “who was anointed to the conquest of
the Bāṇa country,”
and who, in his youth, accomplished the feat of
splitting in two a huge stone pillar with a
single stroke of his sword. The
device on his banner is said to have been a swan (sitapiñ-
chha, v. 14). To
the period between this mythical ancestor and the great-grandfather of
Pr̥thivīpati 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.
Pr̥thivīpati I.
surnamed
Aparājita.
Mārasiṁha.
Pr̥thivīpati II.
surnamed Hastimalla.
Pr̥thivīpati I. fought a battle at Vaimbalgur̥ (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. 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.
Pr̥thivīpati 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) 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, Pr̥thivīpati 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 con-
sidered as the ancestor of the Bāṇa kings, 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 Pr̥thivīpati 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; Rājarāja's grand-
uncle Rājāditya was slain by the Gaṅga king
Būtuga, who was a feudatory of the Rāshṭra-
kūṭa king Kr̥shṇa III., before
A.D. 949-50; Rājāditya's father Parāntaka I., who reigned
at least 40
years, may accordingly be placed about A.D. 900 to 940. As Parāntaka I.
was
a contemporary of the Gaṅga king Pr̥thivīpati II.,——Amōghavarsha, the contemporary
of
Pr̥thivīpati I., must be identical with the Rāshṭrakūṭa king
Amōghavarsha I., who
reigned from A.D. 814-15 to 876-78.
Accordingly Mārasiṁha, the son of Pr̥thivīpati
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.
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. 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. The village
granted, Kaḍaikkōṭṭūr, must have been
situated close to Udayēndiram, because it was
clubbed together with the latter into one vil-
lage, 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 subdivi-
sion of the district of
Paḍuvūr-kōṭṭam (l. 73 f.). As I have already stated on page
365,
Mēl-Aḍaiyāṟu-nāḍu is the Tamil equivalent of
Paśchimāśrayanadī-vishaya, the Sanskrit name
of the district to which Udayēndiram belonged
in the time of Nandivarman Pallavamalla.
(Verse 1.) May he (viz., Vishṇu) incessantly grant you prosperity, the
lord of Pros-
perity (and) master of the Universe, of whom the eight-bodied
(Śiva) himself became one
half of the body; 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.
(V. 6.) From him was born the glorious king Vīranārāyaṇa, a jungle-fire to
enemies,
who, visibly (and) amply manifesting the glory of Chakradhara, (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, des-
patched 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.
(V. 11.) When he had defeated the Pāṇḍya (king) Rājasiṁha,
two persons experi-
enced the same fear at the same time: (Kubēra) the lord of
wealth on account of the death
of his own friend, (and)
Vibhīshaṇa 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 Siṁha-
nandin; (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) in grace-
fulness, 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.
(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 Pr̥thivīpati (I.), a
matchless hero of wide fame.
(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) Vaimbalgur̥, 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.
(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 sacri-
ficing 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 Pr̥thivīpati (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
that
Parāntaka, who attacked kings in battle, a grant
(prasāda) in the shape of a (copper) plate
(paṭṭa),
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 Pr̥thivīpati (II.), because they thought that he was
born of the race of Bali.
(V. 23.) He deservedly bore the other name Hastimalla, 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) Hasti-
malla, on submitting a request, was commanded (accordingly) by king
Parakēsarin.
(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), 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 paṭṭis 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.
(Line 71.) In the fifteenth year (of the reign) of Madirai-koṇḍa
Kō-Parakēsari-
varman,——His Majesty (perumāṉ-aḍigaḷ) had, at the
request of Śembiyaṉ-Māvalivāṇa-
rāyar, 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); 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) Viṇṇap-
puliyaṉēri;
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-road with iṇḍu
(creepers); 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;
descending to the east of this,
Piḍāmbuṛai (?); descending to the east of this, a
pond with kurā (shrubs); 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;
descending to the east of this, a large turiñjil
(tree); 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) 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); 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, which had been formerly a
paḷḷichchandam, (but) having included 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!
In the first volume I published an inscription of Kambaṇa-Uḍaiyar, which
records
that, in the time of Kulōttuṅga-Chōḷadēva, the
Rājasiṁhavarmēśvara temple at
Kāñchipuram had been closed, its landed
property sold, and its compound and environs
transferred to the temple of
Aṉaiyapataṅgā. This temple is situated close to the Rāja-
siṁhavarmēśvara (now Kailāsanātha) temple. In its inscriptions and in the
Dēvāram, it
bears the slightly different name
Aṉēkataṅgāpadam. It contains three inscriptions, one
of which records a private
grant, while the two others (Nos. 77 and 78) are dated during
the reign of
Kulōttuṅga-Chōḷadēva.
The king to whose reign the inscriptions Nos. 77 and 78 belong, is identical
with
Kulōttuṅga-Chōḷadēva I. This follows from the fact that, in other
inscriptions which
open with the same introduction, he receives the surname
Kō-Rājakēsarivarman, which
was borne by Kulōttuṅga-Chōḷa I.,
and that, in a few inscriptions with the same introduc-
tion, he
is said to have put to flight Vikkala and Śiṅgaṇa, who must be identified
with
Vikramāditya VI. and Jayasiṁha IV. of the Western Chālukya
dynasty.
The subjoined inscription records that, in the 20th year of his reign, Kulōttuṅga-
Chōḷadēva granted to the Śiva temple of Aṉēkataṅgāpadam in
Kāñchipuram three
vēlis of land in the village of Tāmar,
alias Nittaviṉōdanallūr, in Tāmar-nāḍu, a
subdivision of
Tāmar-kōṭṭam. According to Mr. Crole's Chingleput Manual (p. 439),
the
district of “Tamāl-kottam” was situated in the west of the Conjeeveram tālluqa.
The
village of Tāmar must be accordingly identified with the modern Dāmal. As in an
inscription of Kambaṇṇa-Uḍaiyar (Vol. I, No. 88),
Kāñchipuram is here said to have
belonged to Eyiṟ-kōṭṭam, a district of
Jayaṅkoṇḍa-Śōṛa-maṇḍalam. Eyil, after
which the district of Eyiṟ-kōṭṭam
was called, must be distinct from the distant village of
Eyil in the South Arcot district, with
which I proposed to identify it on a former occasion.
Perhaps the term Eyil,
i.e., ‘the Fort,’ refers to Kāñchipuram itself. Jayaṅkoṇḍa-Śōṛa-
maṇḍalam is another name of Toṇḍaimaṇḍalam.
Hail! Prosperity! In the twentieth year (of the reign) of
Śrī-Kulōttuṅga-Śōṛadēva,
who,——while the goddess of Fame became renowned
(through him), while the goddess of
Victory was coveting (him), while the goddess
of the Earth became brilliant (with joy), (and)
while the goddess with the
(lotus) flower (i.e., Lakshmī) wedded (him),——had put on by
right of
inheritance the excellent crown of jewels; who had caused the wheel of his
(authority)
to roll over all regions, so that the Mīṉavar (Pāṇḍyas) lost
(their) firmness, the Villavar
(Chēras) trembled, (and) the other kings
were defeated and suffered disgrace; and who,
having anointed himself (in
commemoration of his) victories, was graciously seated on the
throne of heroes together
with (his queen) Puvaṉa-muṛud-uḍaiyāḷ,——the king
was
pleased to order that it should be engraved [on stone] and on copper that three
vēlis of wet
land (nīr-nilam) were given,——for defraying the daily
expenses, including the antarāyam,
free of taxes, as a dēvadāna, excluding one field (pulam) which is
situated within (the land
granted, and) which is a dēvadāna of the temple of
Bhīmēśvara within the village,——to (the
god) Mahādēva of the holy
Aṉēkataṅgāpadam (temple), who is the lord of Kāñchipu-
ram, a city in Eyiṟ-kōṭṭam, (a district) of
Jayaṅkoṇḍa-Śōṛa-maṇḍalam.
(The land granted) is situated to the west of the village of Tāmar,
alias Nittaviṉōda-
nallūr, in Tāmar-nāḍu, (a
subdivision) of Tāmar-kōṭṭam. The northern boundary
(is) to the south
of the temple of Gaṇapati. The eastern boundary touches the kur̥
(belonging) to the temple (kōṭṭam) of Kumāra, on the
south of this the temple of Kāḷi, and
on the south of this the bottom of a sluice
(tūmb-aḍi). The southern boundary (is) to the
north of a field
(śeṟuvu), which is a tiruviḍaiyāṭṭam, at the bottom of the
sluice. The
western boundary is to the east of the causeway (? maṇpāḍu) on the bank
of the tank.
The king having ordered thus, Kulōttuṅga-Śōṛa-Brahmārāyaṉ
caused (the
above) to be engraved on stone.
Like No. 77, this inscription belongs to the time of Kulōttuṅga-Chōḷadēva I.
It
is dated in the 34th year of his reign, and records that the king granted 2 vēlis of
land to
the Aṉēkataṅgāpadam temple at Kāñchipuram. The land granted was
situated in
the southern portion of Kāñchipuram, to the north of the temple of
Tirukkaṟṟaḷi-
Mahādēva, i.e., of the
Rājasiṁhavarmēśvara (now Kailāsanātha) temple, to
the
east of the hamlet of Puttēri, to the west of ‘the royal wall
of Rājēndra-Chōḷa,’ and
to the south of the hamlet of
Kīṛ-Puttēri, i.e., ‘Eastern Puttēri.’
As the land granted bordered on the Kailāsanātha temple, it is not impossible that
it
formed part of those gifts of Kulōttuṅga-Chōḷadēva, which were declared to be
unlaw-
ful and were restored to the Kailāsanātha temple in the time of
Kambaṇa-Uḍaiyar.
Hail! Prosperity! In the thirty-fourth year (of the reign) of
Śrī-Kulōttuṅga-Śōṛa-
dēva, who, etc.,——the king
was pleased to order that it should be engraved on stone that
two vēlis of wet land on
the southern side of the land belonging to Kāñchipuram were
given,——for defraying
the daily expenses, including the antarāyam, free of taxes, as a dēva-
dāna, including the breach (uḍaippa) in the pit on the north where
pandanus trees grow
(vaḍa-tāṛam-paḷḷam), (and) which is situated
within (the land granted),——to (the god)
Mahādēva of the holy
Aṉēkataṅgāpadam (temple), who is the lord of Kāñchipuram,
a city
in Eyiṟ-kōṭṭam, (a district) of Jayaṅkoṇḍa-Śōṛa-maṇḍalam.
(The land granted) is situated to the north of the temple of
Tirukkaṟṟaḷi-Mahādēvar,
to the east (of the hamlet) of Puttēri,
to the west of the royal wall of Rājēndra-Śōṛaṉ,
and to the south (of the
hamlet) of Kīṛ-Puttēri.
The king having ordered thus, Pallavadaraiyar caused (the above) to be
engraved
on stone.
[Empty page]
The preservation of the inscription is not very good. The second, third and fourth
faces of
the first pillar are mutilated. But the missing aksharas have been supplied in
the
majority of cases from the context.
Hail! Prosperity! The following copper image,——which had been set up in the temple
of•••
Śrī-Rājarājēśvara muḍaiyār until the twenty-ninth year (of the
king's reign) by••• ṇi Vaḍugaṉ, (a native) of
Nallūr alias Pañcha-
vaṉmādēvi-[chaturvēdimaṅgalam]
in Nallūr-nāḍu, (a subdivision) of Nitta-
vinōda-vaḷanāḍu,——was engraved (i.e. recorded) on stone, after
(it) had been measured by
the cubit measure (preserved) in the temple of the
lord, after the jewels (given to it) had been
weighed without the
threads and copper nails by the stone called Dakshiṇa-Mēru-
Viṭaṅkaṉ,
and after the gold had been weighed by the stone called Āḍavallāṉ:——
3. One lotus on which this (image) stood, set with jewels, and (measuring) three
viral
and two tōrai in height.
4. One pedestal,——[having] an auspicious mark (? bhadra), [ten]
viral in length, three
viral••• in its middle,——on which this (image)
stood, (measuring) three fourths (of
a muṛam), four viral and six
tōrai in length, eight viral in breadth and five viral in height.
5. One solid aureola covering this (image and measuring) three muṛam and six
viral and
a half in circumference.
6. To this (image) were given:——
7. One Telugu ear-ring (vaḍuga-vāḷi), (which) weighed,——inclusive of
the gold, and
the six pearls in all strung on (it), (viz.) round pearls and roundish
pearls,——three quarters
(of a kaṛañju) and (which was) worth one kāśu
and a half.
8. One Telugu ear-ring, (which) weighed,——inclusive of the gold and the six pearls
in
all strung on (it), (viz.) round pearls and roundish pearls,——three quarters (of a
kaṛañju) and
(which was) worth one kāśu and a half.
9. One pearl ornament (muttu-māttirai), weighing••
kuṉṟi,——inclusive of
the gold and [one] pearl, (viz.) a śappatti strung
on (it),——and worth seven-twentieths of a
kāśu and one-fortieth.
10. One pearl ornament, weighing,——inclusive of the [gold] and one pearl, (viz.)
a
[śappatti] strung on (it),——a quarter (kaṛañju), and worth
seven-twentieths of a kāśu and
one-fortieth.
11. One pearl ornament, weighing,——inclusive of the gold and one pearl, (viz.)
a
śappatti strung on (it),——a quarter (kaṛañju), and worth
seven-twentieths of a kāśu and
one-fortieth.
14. One [girdle (kaḷāvam)],——with the eighty-one pearls in all,
(viz.) round pearls,
roundish pearls, polished pearls and small pearls strung on
(its) three [strings] and with the
two pāligai, (each consisting of) three
(pieces) soldered into one and (each) having a single
eye
(paḍugaṇ),——weighing, inclusive of the lac, two kaṛañju and three
quarters, [seven] mañjāḍi
and (one) kuṉṟi, and worth two kāśu and a
half.
15. One (ornament consisting of a) single string (ēkāvalli)
weighing (one) kaṛañju, four
mañjāḍi and (one) kuṉṟi, inclusive of
the twenty-eight pearls in all strung on (it), (viz.)
round pearls, roundish pearls,
polished pearls and small pearls, and the two tāḷimbam each
having a single eye
(paḍugaṇ). (Its) price (was) one kāśu and a half.
16. One ruby marriage badge (tāli), having a small śaṇbaṅgāṟai of gold, worth three
kāśu. On (it) were set five diamonds in all,
(viz.) kākavr̥nta and uruḷai; and one ruby with
kōmaḷam and kuḍi.
m. (It had) one eye (paḍugaṇ) and one hook (kōkkuvāy) round
the
collar (kāṟai). (Its total) weight including the lac (was) (one) kaṛañju
and three mañjāḍi.
17. One pearl bracelet (muttiṉ-śūḍagam) with balls soldered on a band of gold,
weigh-
ing four kaṛañju and three quarters and four mañjāḍi,
inclusive of one gold pin, and the
two hundred and fifty pearls in all strung
on (it), (viz.) crude pearls, śappatti and śakkattu.
(Its) price
(was) four kāśu.
18. One pearl bracelet with balls soldered on a band of gold, weighing four
kaṛañju
and six mañjāḍi inclusive of one gold pin, and the two hundred and
eighty-four pearls
in all strung on (it), (viz.) crude pearls and pearls in clusters
(puñjai-muttu). (Its) price
(was) four kāśu.
19. One pearl bracelet with balls soldered on a band of gold, weighing five kaṛañju
and
a quarter, inclusive of one gold pin, and the two hundred and ninety-two pearls in all
strung
on (it), (viz.) pearls in clusters (puñjai-muttu) and crude pearls.
(Its) price (was) four kāśu
and a half.
20. One pearl bracelet with balls soldered on a band of gold, weighing five kaṛañju
and
a quarter, inclusive of one gold pin, and the two hundred and five pearls in all strung on
(it),
(viz.) crude pearls and pearls in clusters (puñjai-muttu). (Its) price
(was) four kāśu and a half.
21. One sacred foot-string (tirukkālvaḍam), with the twenty-seven pearls in all
strung
on (it), (viz.) round pearls, roundish pearls, crude pearls and śappatti,
weighing half a kaṛañju,
three mañjāḍi and two tenths and
worth seven-twentieths of a kāśu and one-fortieth.
22. One sacred foot-string, with the thirty pearls in all strung on (it), (viz.)
round
pearls, roundish pearls, crude pearls and śappatti, weighing half a
kaṛañju, two mañjāḍi and
(one) kuṉṟi, and worth seven-twentieths of
a kāśu and one-fortieth.
23. One pair of sacred ear-rings (tirukkambi), (consisting of) two kaṛañju and
three
quarters and four mañjāḍi of gold.
24. One string of beads for the marriage badge (tāli-maṇivaḍam), (consisting of)
(one)
kaṛañju and three mañjaḍi of gold.
25. One sacred girdle (tiruppaṭṭigai), (consisting of) two kaṛañju of gold.
26. One pair of sacred foot rings, (consisting of) five kaṛañju and six mañjāḍi of gold.
27. One handle for a fly-whisk, (consisting of) nineteen kaṛañju and nine mañjāḍi of gold.
28. One handle for a fly-whisk, (consisting of) nineteen kaṛañju and a half and
four
mañjāḍi of gold.
The pillar on which the inscription is engraved is considerably damaged, especially
the
first face.
Hail ! Prosperity ! The following copper [image],——which had been [set up] in the temple
of
Śrī-Rājarājēśvaramuḍaiyār until the twenty-ninth year (of the king's reign)
by
Pr̥th[i]vīmahādēviyār, the consort of the lord
Śrī-Rājarājadēva,——was engraved
(i.e. recorded) on stone, after
(it) had been measured by the cubit measure (preserved) in the
temple of the lord
and after the gold had been weighed by the stone called [Āḍavallāṉ]:——
2. One solid image of Śrīkaṇṭhamūrtigaḷ, with four divine arms, comfortably
seated
and (measuring) three quarters (of a muṛam) and four viral in
height from the feet to the hair.
3. One lotus on which this (image) was seated, set with jewels (and measuring)
four
viral in height.
Hail! Prosperity! The (following) copper image, set up in the temple of the
lord
Śrī-Rājarājēśvaramuḍaiyār until the twenty-ninth year (of the king's
reign) by
Kaṇḍayaṉ alias Rājarāja-Kattiyaraiyaṉ, son of
Kattiyaraiyaṉ, a Perundaṉam
of the lord
Śrī-Rājarājadēva, was engraved (i.e. recorded) on stone after (it)
had
been measured by the cubit measure (preserved) in the temple of the lord:——
2. One solid image of (the goddess) Kāḷā-Piḍāri with four divine arms,
(measuring)
sixteen viral in height from the seat reaching up to the hair.
3. One pedestal on which this (image) was seated, (measuring) twenty-two
viral and two
tōrai in length, eleven viral in breadth and eight
viral and two tōrai in height.
4. One solid aureola covering this (image and measuring) two cubits and fifteen
viral in
circumference.
The subjoined inscription registers an endowment in money in favour of the image
of
Śrīkaṇṭhamūrtigaḷ set up by Pr̥thivīmahādēviyār, queen of
Rājarāja-
dēva. The money was lent out on interest to the members of the
assembly of Nara-
śiṅga-chaturvēdimaṅgalam, a brahmadēya in
Āvūr-kūṟṟam, a subdivision of
Nittavinōda-vaḷanāḍu. The interest was
to be paid in kind and amounted to
thirty-seven kalam, one tūṇi and one
padakku of paddy.
This and the next record belong to a class of Tanjore inscriptions which are dated
during
the reign of Rājēndra-Chōḷa I. and register endowments by groups of men. To
each
of these groups a shrine in the temple was “attached” by order of the king.
Hail! Prosperity! In the seventh year (of the reign) of king Parakēsarivarman
alias
Śrī-Rājēndra-Chōḷadēva, who,——in (his) life of high
prosperity, while fortune, having
become constant, was increasing,
(and) while the goddess of the great earth, the goddess of
victory in battle, and the
matchless goddess of fame rejoiced in having become his great
queens,——conquered, with
(his) great warlike army, Iḍaituṟai-nāḍu; Vaṉavāśi, whose un-
broken hedge of forest (trees) was extending; Koḷḷippākkai, whose
walls were surrounded
by ‘śuḷḷi’ (trees); the camp of Maṇṇai, whose
strength (i.e. fortifications) was unapproach-
able; the crown of the king of
Īṛam, who came to close quarters in fighting; the exceedingly
beautiful crown of the
queen of that (king); the beautiful crown and Indra's pearl-necklace
which the
king of the South (i.e. the Pāṇḍya) had previously deposited with that
(king
of Īṛam); the whole Īṛa-maṇḍalam on the transparent sea; the
crown praised by many
and the garland (emitting) beautiful rays,——family treasures,
which the (kings of) Kēraḷa,
whose armies overcame (opponents),
rightfully wore; many ancient islands, whose old and
great guard was the sea, which resounds
with conches; the crown of pure gold, worthy of
Lakshmī, which Paraśurāma, having
thought of the fortifications of the impregnable
Śāndimattīvu, had deposited
(there) when, enraged in battle, (he) bound the kings twenty-
one
times,——there was engraved on stone (the name of) the village which had received
on
interest from Chaṇḍēśvaradēva,——the first servant of the supreme lord who has
been
pleased to take up gladly his abode in (the temple called)
Śrī-Rājarājēśvara,——the money
which had been deposited until the seventh year
(of the reign) of the lord Śrī-Rājēndra-
Chōḷadēva on account
of the offerings and other expenses required for (the image
of)
Śrīkaṇṭhamūrtigaḷ, which Pr̥thivīmahādēviyār, the consort
of the lord Śrī-
Rājarājadēva, had set up in the temple of
Śrī-Rājarājēśvaramuḍaiyār and which
the lord
Śrī-Rājēndra-Chōḷadēva had attached to the artisans (karmigaḷ) of the
Perun-
daṉam (and) the accountants.
2. The members of the assembly of Naraśiṅga-chaturvēdimaṅgalam, a brahma-
dēya in Āvūr-kūṟṟam, (a subdivision) of
Nittavinōda-vaḷanāḍu, have received at the
beginning of the seventh year (of
the reign) of the lord Śrī-Rājēndra-Chōḷadēva, one
hundred and fifty
kāśu (out of) the money which the artisans of the Perundaṉam (and)
the
accountants had deposited on account of the offerings and other expenses required for
this
(image of) Śrīkaṇṭhamūrtigaḷ. For (these one hundred and fifty
kāśu, the former) have to
make over every year, as long as the moon and the sun
(endure), thirty-seven kalam, (one)
tūṇi and (one) padakku of paddy into
the big treasury of the lord at Tañjāvūr by the marakkāl
called
Āḍavallāṉ which is equal to a rājakēsari——the rate of interest being three
kuṟuni
of paddy per year for each kāśu.
This inscription is dated in the tenth year of Rājēndra-Chōḷa I. and registers
an
endowment in money in favour of the image of Mahāmēru-Viṭaṅka, set up by
Rāja
rājadēva, and of that of his consort. The money was lent out on interest to
the
members of the assembly of Naraśiṅga-chaturvēdimaṅgalam mentioned in No.
82.
In this case too, the interest was payable in kind and amounted to fifty kalam of
paddy which
had to be delivered into Tañjai-Viḍaṅgaṉ, the big treasury at
Tañjāvūr.
In the tenth year (of the reign) of king Parakēsarivarman alias
Śrī-Rājēndra-
Chōḷadēva, who, etc.,——there
was engraved on stone (the name of) the village which had
received on interest from
Chaṇḍēśvaradēva,——the first servant of the supreme lord,
who has been pleased to
take up gladly his abode in (the temple called) Śrī-Rājarājēś-
vara,——(part) of the money which the servants of the minor treasure
(śiṟudaṉattuppaṇimakkaḷ)
had deposited until the tenth year
(of the reign) of the lord Śrī-Rājēndra-Chōḷadēva
on account of the
offerings and other expenses required for these, (viz.) (the image
of)
Mahāmēru-Viṭaṅkar set up by the lord Śrī-Rājarājadēva and
(that of) his consort——
to both of whom (they i.e. the servants of the minor
treasure) had been attached.
2. The members of the assembly of Naraśiṅga-chaturvēdimaṅgalam, a brahma-
dēya in Āvūr-kūṟṟam, (a subdivision) of
Nittaviṉōda-vaḷanāḍu, have received from
the beginning of (the harvest of)
the paśāṉam in the tenth year (of the reign) of the
lord
Śrī-Rājēndra-Chōḷadēva, two hundred kāśu out of the money which
the servants of
the minor treasure had deposited, until the tenth (year), on account of
the offerings and other
expenses required for these, (viz.) (the image of)
Mahāmēru-Viṭaṅkar set up by the
lord Śrī-Rājarājadēva and (that
of) his consort. For (these two hundred kāśu, the
former) have to measure every
year, as long as the moon and the sun endure, fifty kalam
of paddy into
Tañjai-Viḍaṅgaṉ, the big treasury of the lord at Tañjāvūr, by
the
marakkāl called Āḍavallāṉ, which is equal to a
rājakēsari——the rate of interest being
three kuṟuṇi of paddy per year for
each kāśu (measured) by the marakkāl called Āḍavallāṉ,
which is
equal to a rājakēsari.
This inscription records the setting up of seven copper images of the god Gaṇapati
by
king Rājarājadēva, viz. two in the dancing posture, one big and the other
small; three
of varying heights comfortably seated; and two in the standing posture.
Hail ! Prosperity ! The (following) copper images which the lord
Śrī-Rājarājadēva
had set up until the twenty-ninth year (of his reign) in
the temple of the lord Śrī-Rāja-
rājēśvara muḍaiyār were measured
by the cubit measure (preserved) in the temple of the
lord and engraved (i.e.
recorded) on stone:
2. One solid image of Piḷḷaiyār Gaṇapatiyār in the dancing posture, with four
divine arms, (and measuring) fourteen viral in height
from the feet to the hair.
3. One lotus on which this (image) stood, set with jewels, (and measuring) two
viral and
two tōrai in height.
4. One pedestal on which this (image) stood, (measuring) sixteen viral and
two tōrai in
length, thirteen viral in breadth and three viral in
height.
5. One solid aureola, covering (this image and measuring) two muṛam and seventeen
viral
in circumference.
6. One solid image of Piḷḷaiyār Gaṇapatiyār, in the standing posture, with
four
divine arms, (and measuring) fifteen viral in height from the feet to the
hair.
7. One lotus on which this (image) stood, set with jewels, (and measuring) three
viral in
height and one cubit in circumference.
8. One solid image of Piḷḷaiyār Gaṇapatiyār, in the standing posture, with four
divine arms, (and measuring) eight viral in height from
the feet to the hair.
9. One lotus (measuring) two viral in height and eighteen viral in
circumference, form-
ing part of this (image).
10. One solid image of Piḷḷaiyār Gaṇapatiyār, comfortably seated, with four
divine
arms, (and measuring) nine viral in height from the feet to the hair.
11. One shrub (śeḍi), half a viral in height, forming part of this (image).
12. One solid image of Piḷḷaiyār Gaṇapatiyār, in the dancing posture, with
four
divine arms, (and measuring) three viral and a half in height from the feet
to the hair.
13. One pedestal forming part of this (image and measuring) two viral and two
tōrai in
length, two viral in breadth, and one viral in height.
14. One solid aureola forming part of this (image), covering (it, and measuring)
nine
viral in circumference.
15. One solid image of Piḷḷaiyār Gaṇapatiyār, comfortably seated, with
four
divine arms, (and measuring) two viral and a half in height from the feet to
the hair.
16. One lotus forming part of this (image and measuring) one viral in height and
seven
viral and a half in circumference.
17. One aureola covering this (image) and made with a circumference of seven viral
and
a half.
18. One solid image of Piḷḷaiyār Gaṇapatiyār, comfortably seated, with
four
divine arms, (and measuring) one viral and a half in height from the feet to
the hair.
19. One lotus forming part of this (image and measuring) half a viral in height
and four
viral in circumference.
This inscription belongs to the reign of Rājēndra-Chōḷa I. and records the gift
of
copper, zinc and bell-metal vessels to the image of Gaṇapatiyār set up in the
principal temple.
This image was probably in the central shrine and was known as
Ālaiyattu-Piḷḷaiyār
perhaps to distinguish him from the
Parivārālaiyattu-Piḷḷaiyār set up apparently in
the enclosing
verandah of the temple. A portion of the inscription is damaged (ll. 23 to 30).
2. One copper dish, weighing•••• palam.
3.••• cup•• weighing••••
4.•••• [plate]••• weighing•••
5. One zinc••• stand, weighing eighty palam.
6. One zinc pitcher with a spout for pouring water, weighing one hundred and
one
palam.
7. One zinc box, weighing one hundred palam.
8. One bell-metal dish, weighing seventy-five palam.
9. One bell-metal kaichchōlam, weighing four palam and (one)
kaiśu.
10. One bell-metal plate given by the same man to the copper image of
Piḷḷaiyār
Gaṇapatiyār, weighing one palam and (one) kaiśu.
On this pillar are recorded gifts to the shrine of Gaṇapatiyār in the
parivārālaya
made (1) by king Rājarāja until the twenty-ninth year of his
reign, (2) by Ādittaṉ
Sūryaṉ alias Teṉṉavaṉ-Mūvēndavēḷāṉ,
the manager of the Rājarājēśvara temple
and (3) by the same donor until the 3rd
year of Rājēndra-Chōḷa I. The date of No. (2)
is not mentioned. This inscription
shows that the 29th year of Rājarāja I. could not have
been very far removed from
the 3rd year of Rājēndra-Chōḷa I.
Hail ! Prosperity ! The gold presented until the twenty-ninth year (of the king's reign)
by
the lord Śrī-Rājarājadēva to (the image of) Piḷḷaiyār
Gaṇapatiyār in the parivārālaya
of the temple of the lord
Śrī-Rājarājēśvaramuḍaiyār was engraved (i.e. recorded) on
stone as
follows (after) it had been weighed by the stone called Āḍavallāṉ:——
2. One sacred armlet (śrī-bāhuvalaya), (consisting of) twenty-five kaṛañju
and a quarter
and seven-tenths of gold.
3. One sacred armlet, (consisting of) twenty-five kaṛañju of gold.
4. The jewels presented to this (god) Gaṇapatiyār by Ādittaṉ
Sūryaṉ alias
Teṉṉavaṉ Mūvēndavēḷāṉ, the headman of
Poygai-nāḍu, who carries on the manage-
ment of the temple of the lord
Śrī-ājarRājēśvaramuḍaiyār, were weighed, without
the threads, by the stone
called Dakshiṇamēru-Viṭaṅkaṉ and the gold by the stone
called
Āḍavallāṉ, and (both) were engraved (i.e. recorded) on stone as
follows:——
5. One ring (?) for the tusk (kombiṟkoḷgai), weighing fourteen kaṛañju and
three quarters
and (one) mañjāḍi, inclusive of the gold and the lac, and of the eight
rubies, two crystals and
fourteen crystal diamonds fastened on (it), and of the one
hundred and nineteen pearls in all
(strung on it, viz.) round pearls, roundish pearls,
polished pearls, small pearls and śappatti.
(Its) price (was) twenty-three
kāśu.
6. One sacred gold flower, (consisting of) eight kaṛañju and a half, (one)
mañjāḍi and
(one) kuṉṟi of gold,——with one crystal fastened (on it) and
the piñju, weighing six mañjāḍi,——
valued at eighteen kāśu.
7. One front-plate (kumbhattagaḍu), (consisting of) two kaṛañju, four
mañjāḍi and (one)
kuṉṟi of gold,——with one crystal fastened (on it)
and the piñju, weighing six mañjāḍi,——
valued at four kāśu.
8. One sacred eye (tirunayanam), (consisting of) half a kaṛañju, three
mañjāḍi and one
tenth of gold,——with one sapphire set on (it) and the
piñju, weighing four mañjāḍi and one
kuṉṟi,——valued at one
kāśu and a half.
9. One plate made into a mango fruit, (consisting of) three kaṛañju of gold.
10. One sacred arm-ring (tirukkaikkāṟai), (consisting of) six kaṛañju and a
quarter of
gold.
11. One sacred arm-ring, (consisting of) six kaṛañju and (one) mañjāḍi of gold.
12. (The following) was presented by the same man until the third year (of the
reign)
of king Parakēsarivarman alias
Śrī-Rājēndra-Chōḷadēva:——
13. One forehead plate (mattagattagaḍu), (consisting of) ten kaṛañju of gold.
This inscription records the gifts made to the Gaṇapatiyār shrine in the
principal
temple by a servant of king Rājarājadēva named Madurāntakaṉ
Parāntakaṉ,
who was a native of Marudattūr in Śēṟṟūr-kūṟṟam,
a subdivision of Kshatriya-
śikhāmaṇi-vaḷanāḍu. The last of the gifts
was made during the reign of Rājēndra-
Chōḷadēva and the others during
the reign of Rājarājadēva. Lines 8 and 9 are
engraved over an erasure.
Hail ! Prosperity ! The jewels presented until the twenty-ninth year (of the
king's
reign) to Piḷḷaiyār Gaṇapatiyār of the (principal) shrine
(ālaya) by Marudattūru-
ḍaiyāṉ (i.e. a native of
Marudattūr) Madurāntakaṉ Parāntakaṉ (of) Marudattūr
in
Śēṟṟūr-kūṟṟam, (a subdivision) of
Kshatriyaśikhāmaṇi-vaḷanāḍu, (and) a servant
(paṇimagaṉ) of the
lord Śrī-Rājarājadēva, were engraved (i.e. recorded) on stone
after
(they) had been weighed by the stone called Dakshiṇamēru-Viṭaṅkaṉ
and (after)
the gold (had been) weighed by the stone called
Āḍavallāṉ.
2. One forehead ornament (śuṭṭi),——weighing, inclusive of the eleven pearls strung
on
(it) and of the gold, four kaṛañju, eight mañjāḍi and (one)
kuṉṟi,——valued at nine kāśu.
3. Two sacred gold flowers (tiruppoṟpū), (consisting of) six kaṛañju and a
half of gold——
at three kaṛañju and a quarter of gold for one sacred gold flower.
4. One sacred diadem (tiruppaṭṭam), (consisting of) eight
kaṛañju and a half and two
mañjāḍi of gold.
5. (The following) was presented by the same man until the third year (of the
reign)
of king Parakēsarivarman alias
Śrī-Rājēndra-Chōḷadēva to the same (image):——
6. One sacred thread (pūṇ-nūl), (consisting of) thirteen kaṛañju of gold.
This inscription records the gift of a bell-metal dish to the shrine of Gaṇapatiyār
in
the enclosure hall by a servant of Rājarājadēva who was a native of
Kāmadamaṅgalam
in Puṟakkiḷiyūr-nāḍu, a subdivision of
Pāṇḍyakulāśani-vaḷanāḍu. The donor
was apparently employed in the department
which regulated the levying of taxes from
endowments.
Hail! Prosperity! One bell-metal dish (taḷigai), weighing twenty-nine palam,
was
presented, until the twenty-ninth year (of the reign) of the lord
Śrī-Rājarājadēva, to
(the shrine of) Piḷḷaiyār Gaṇapatiyār
in the parivārālaya of the temple of
the lord
Śrī-Rājarājēśvaramuḍaiyār by Kāñjaṉ Koṇḍaiyaṉ, a native
of
Kāmadamaṅgalam in Puṟakkiḷiyūr-nāḍu, (a subdivision) of
Pāṇḍyakulāśani-
vaḷanāḍu, a servant (paṇimagaṉ) of the
lord Śrī-Rājarājadēva and the master of the
rent roll in the department
(tiṇaikkaḷam) of taxes (levied from) endowments.
This inscription records the gift of two ornaments to the shrine of
Piḷḷaiyār
Gaṇapatiyār by a merchant living in one of the suburbs of
Tanjore. The gift was made
“until the 29th year (of Rājarājadēva).”
Hail ! Prosperity ! The jewels presented until the twenty-ninth year (of the
king's
reign) to this (shrine of) Gaṇapatiyār by
Nārāyaṇaṉ Kāmappai-śeṭṭi, a merchant
living in the suburban
maḍigai of Tañjāvūr in Tañjāvūr-kūṟṟam, were
engraved (i.e.
recorded) on stone after (they) had been weighed by the stone
called Dakshiṇamēru-
Viṭaṅkaṉ and after the gold had been weighed by
the stone called Āḍavallāṉ.
2. One kaṟkaṇḍu filled with a conch (?)——weighing, inclusive of the
two crystals
fastened on (it) and of the handle made of gold, four
kaṛañju,——valued at one kāśu and a
quarter.
3. One string of round beads, (consisting) of nine kaṛañju and three mañjāḍi of gold.
This inscription records the gift, by the priest Īśānaśiva Paṇḍita, of 8 gilt
copper-
pots “until the 29th year of Rājarājadēva” and of one receptacle
for sacred ashes, in the
2nd year of Rājēndra-Chōḷa. A ninth pot was presented by
Pavaṉa-Piḍāraṉ, the
Śaiva āchārya of the temple, in the 3rd
year of Rājēndra-Chōḷadēva. Śarvaśiva
Paṇḍita mentioned in No. 20, dated
during the 19th year of the same king was apparently
a successor of
Pavaṉa-Piḍāraṉ in the office of Śaiva āchārya of the temple.
The gilt copper-pots were all intended to be used as pinnacles. Nine of them were
presented,
of which one is said to have been for “the temple of the lord” (paragraph 9)
and another for
the temple of the lord Śrī-Rājarājēśvaramuḍaiyār (paragraph 11).
The
other seven appear to have been intended as pinnacles for the shrines of the regents of
the
eight quarters. The regents are eight in number, viz. Indra, Agni, Yama,
Niṛriti,
Varuṇa, Vāyu, Sōma and Īśāna. As the inscription is damaged, we
have not got the
names of all of them. The names of Nairitiyār, Agnidēvar, Yamarāja
and Varuṇa-
rāja are preserved. The shrine of Indra who is the regent of
the East seems to have been
in the second gōpura for which five pinnacles had
apparently been provided by the king
himself. Consequently, seven pinnacles
would be enough. The shrine of Īśānamūrti is
mentioned in No. 57 above as being to
the north of the gate of Rājarāja, i.e. the second
gōpura, while the
shrine of Agnidēva was to the south of the same gate according to
No. 70 above. It is
worthy of note that some of the copper-pots (paragraphs 3, 4 and 5)
were weighed with the scale
(tulākkōl) called Āḍavallāṉ and the rest with the stone
used
in the city, bearing the same name.
The original is mutilated in the first section, thus causing the complete disappearance
of
about 6 letters in the first line, 10 in the second and 18 in the third. In the second
section
(ll. 4 to 8) about 5 to 10 letters are damaged in each line in the middle.
Hail! Prosperity !••••• presented by Īśānaśiva Paṇḍitar,
the priest of the
lord Śrī-Rājarājadēva,••••• until the twenty-
ninth year (of the
reign) of the lord Śrī-Rājarājadēva••••• for
placing on the shrines
(ālaiyaṅgaḷ).
2. One pot for the pinnacle (stūpikkuḍam), (made) of copper (and) laid over
with
fifteen kaṛañju of gold, placed on•••••
(weighing)••••
••Āḍa[vallāṉ].
3. One pot for the pinnacle, (made) of copper (and) laid over with ten
kaṛañju and
a quarter of gold, placed••••• weighing•••• by
the scale
(tulākkōl) known as Āḍavallāṉ.
4. One pot for the pinnacle, (made) of copper (and) laid over with ten
kaṛañju and a
quarter of gold, placed on the shrine of Nairitiyār,
weighing•••••
[pa]lam by the scale known as Āḍavallāṉ.
5. One pot for the pinnacle, (made) of copper (and) laid over with ten
kaṛañju of gold,
placed on the shrine of Agnidēvar, weighing
eighty-two•••••
by the scale known as Āḍavallāṉ.
6. One pot for the pinnacle, (made) of copper (and) laid over with ten
kaṛañju of
gold, placed on the shrine of••• , weighing five hundred••
kaṛañju
and a half by the stone called Āḍavallāṉ (used in) the
city (kuḍiñai-kal).
7. One pot for the pinnacle, (made) of copper (and) laid over with fifteen
kaṛañju of
gold, placed on the shrine of Yamarāja, weighing•••••
[eight]
kaṛañju and a half by the stone called Āḍavallāṉ (used in)
the city.
9. One pot for the pinnacle, (made) of copper (and) laid over with nine
kaṛañju and
three quarters of gold, placed on the temple of the lord, weighing four
hundred and fifty-
eight kaṛañju and a half by the stone called
Āḍavallāṉ (used in) the city.
10. One receptacle for sacred ashes (maḍal) presented by the same (priest) in the
second
year (of the reign) of the lord Śrī-Rājēndra-Chōḷadēva to the
lord Śrī-Rājarājēś-
varamuḍaiyār, (consisting of)
thirty-nine kaṛañju and three quarters of gold by the stone
called
Āḍavallāṉ (used in) the city.
11. One pot for the pinnacle, (made) of copper (and) laid over
with six kaṛañju and two
mañjāḍi of gold, placed on the temple of the lord
Śrī-Rājarājēśvara muḍaiyār, until the
third year of the lord
Śrī-Rājēndra-Chōḷadēva, by Pavaṉa Piḍāraṉ, the
Śaiva
āchārya (of the temple) of the lord
Śrī-Rājarājēśvaramuḍaiyār, weighing five
hundred and forty-five
kaṛañju by the stone called Āḍavallāṉ (used in) the city.
This inscription contains a list of silver utensils presented by king Rājarājadēva
to
the temple. They are said to have borne the names Śivapādaśēgaraṉ and
Śrī-Rāja-
rājaṉ and to have been procured from three
sources, viz. (1) the king's treasures, (2) the
booty acquired in the war against the
Chēra king and the Pāṇḍyas in Malai-nāḍu and
(3) the silver
seized in the same campaign. The list, however, begins with the gifts made
from the treasures
seized after defeating the Chēra king and the Pāṇḍyas in
Malai-nāḍu.
No mention of the other two items occurs in the preserved
portion of the inscription. But as
lines 2 to 4 are considerably damaged, causing almost the
complete disappearance of several
paragraphs in each case, we cannot be quite sure that the
other two items are not mentioned.
In fact, as the enumeration of the vessels is repeated in
different parts of the inscription, it
may be presumed that the other items are also referred
to in the damaged portions. For
instance, bowls (maṇḍai) are enumerated in paragraphs
43 to 59 and in paragraphs 128-9;
censers (kalaśappāṉai) in paragraphs 65 to 75 as
well as in paragraph 122; small baskets
in paragraph 81 as well as in 130; spittoons
(paḍikkam) in paragraph 107 as well
as in 139. It is very unlikely that the utensils
described in the latter part of the inscription
were omitted by mistake when the earlier part
was engraved. At the end of the inscription
three images of Śrī-Vāsudēva made of
silver are mentioned. Perhaps these were made
from the silver seized in the campaign against
the Chēra king and the Pāṇḍyas in Malai-
nāḍu. The
gold emblems, corals and ornaments seized in the same war are referred to in
No. 1, paragraph
51, No. 3, paragraphs 5 and 6, No. 59, paragraphs 2, 3, 4, 9 and 11 and in
No. 93 below.
It is worthy of note that this is the only inscription of the temple which mentions
presents
made of silver. Most of the other inscriptions record gifts of gold. It looks as if
the king
had more gold and precious stones at his disposal than silver.
Hail ! Prosperity ! The sacred silver utensils (tirupparigalam), etc., bearing the
sacred
names Śivapādaśēgaraṉ and Śrī-Rājarājaṉ presented by the
lord Śrī-Rājarāja-
dēva until the twenty-ninth year (of his
reign) to the supreme lord of the Śrī-Rājarā-
jēśvara
(temple),——(viz.) (1) the sacred silver utensils, etc., presented from his
(own)
treasures (2) the sacred silver utensils, etc., seized after
defeating the Chēra king and
the Pāṇḍyas in Malai-nāḍu and (3)
the sacred utensils, etc., made from the silver acquired
(as booty) after defeating the
same (enemies)——[were engraved (i.e. recorded) on stone after
(they) had
been weighed with the stone] called Āḍavallāṉ.
2. (The following are) those [given] from the treasures seized after defeating the
Chēra
king and the Pāṇḍyas in Malai-nāḍu:——
3. One trumpet (kāḷam), (consisting of) three hundred and seven••••
of silver.
4.•• [trumpet]••••••••••
5.••••••••••
6. One trumpet, (consisting of) three hundred and one kaṛañju and a half of silver.
7. One trumpet, (consisting of) three hundred and one kaṛañju••• of
silver.
8. One trumpet, (consisting of) two hundred and [ninety]-seven karañju and a
half
of silver.
9. One trumpet, (consisting of) [two hundred] and ninety-two kaṛañju and half of silver.
10. One trumpet, (consisting of) two hundred and eighty-one kaṛañju and three
quarters
of silver.
11. One trumpet, (consisting of) two hundred and seventy-nine kaṛañju and
three-
quarters of silver.
12. One trumpet, (consisting of) two hundred and twenty-five kaṛañju of silver.
13. One trumpet, (consisting of) two hundred and eight kaṛañju, nine
mañjāḍi and (one)
kuṉṟi of silver.
14. One [dish] (taḷigai), (consisting of) nine hundred and seventy-three kaṛañju of silver.
15. One dish, (consisting of) nine hundred and eighty-two kaṛañju of silver.
16. One dish, (consisting of) nine hundred and eighty-one kaṛañju of silver.
17. One dish, (consisting of) nine hundred and eighty kaṛañju of silver.
18. One dish, (consisting of) nine hundred and seventy-[eight kaṛañju] of silver.
19. [One dish], (consisting of) nine hundred and seventy-seven kaṛañju and a
half of
[silver].
20. One dish, (consisting of) nine hundred and seventy-three kaṛañju and a half of silver.
21. One dish, (consisting of) nine hundred and seventy-one kaṛañju of silver.
22. One dish, (consisting of) nine hundred and seventy kaṛañju of silver.
23. One dish, (consisting of) nine hundred and sixty-[four] kaṛañju of silver.
[About
four paragraphs are completely damaged here.]
24. [One dish]••••• [of silver].
25. One dish, (consisting of) five hundred and ninety-one kaṛañju of silver.
26. One dish, (consisting of) five hundred and nine karañju of silver.
27. One dish, (consisting of) four hundred and sixty-one kaṛañju of silver.
28. One dish, (consisting of) four hundred and thirty-one kaṛañju of silver.
29. One dish, (consisting of) three hundred and eighty-one kaṛañju and a half of silver.
30. One dish, (consisting of) three hundred and seventeen kaṛañju of silver.
31. One dish, (consisting of) two hundred and eighty-seven kaṛañju of silver.
32. One dish, (consisting of) two hundred and eighty-four kaṛañju of silver.
33. One dish, (consisting of) two hundred and seventy kaṛañju of silver.
34. One dish, (consisting of) two hundred and sixty-two kaṛañju of silver.
35. One dish, (consisting of) two hundred and twelve kaṛañju and a half of silver.
36. Two (dishes, consisting of) three hundred and eighty-four kaṛañju of
silver——at
one hundred and ninety-two kaṛañju of silver for one dish.
37. One dish, (consisting of) one hundred and eighty-nine kaṛañju of silver.
38. One dish, (consisting of) one hundred and eighty-five kaṛañju of silver.
39. One dish, (consisting of) one hundred and seventy-[eight] kaṛañju of silver.
40. One dish, (consisting of) one hundred and sixty-six kaṛañju and a half of silver.
41. One dish, (consisting of)••••• kaṛañju••• of
silver.
42. One dish•••••••• [About four paragraphs
are completely damaged here.]
43. One bowl (maṇḍai), (consisting of) three hundred and ninety-one kaṛañju of
silver.
44. One bowl, (consisting of) three hundred••• three kaṛañju of silver.
45. One bowl, (consisting of) two hundred and forty kaṛañju of silver.
46. One bowl, (consisting of) two hundred and twenty-seven kaṛañju of silver.
47. One bowl, (consisting of) two hundred and twenty-six kaṛañju of silver.
48. Four (bowls), (consisting of) nine hundred kaṛañju (of silver)——at two
hundred and
twenty-five kaṛañju of silver for one bowl.
49. Two (bowls), (consisting of) four hundred and forty-eight kaṛañju of
silver——at two
hundred and twenty-four kaṛañju of silver for one bowl.
50. Two (bowls), (consisting of) four hundred and [sixty]-six kaṛañju of
silver——at two
hundred and [thirty]-three kaṛañju of silver for one bowl.
51. One bowl, (consisting of) two hundred and twenty-one kaṛañju of silver.
52. One bowl, (consisting of) two hundred and twenty kaṛañju of silver.
53. Two (bowls), (consisting of) four hundred and thirty-eight kaṛañju of
silver——at two
hundred and nineteen kaṛañju of silver for one bowl.
54. One bowl, (consisting of) two hundred and eighteen kaṛañju of silver.
55. One bowl, (consisting of) two hundred and seventeen kaṛañju of silver.
56. One bowl, (consisting of) [two] hundred and fifteen kaṛañju of silver.
57. One bowl, (consisting of) two hundred•••• of silver. [About,
four paragraphs are
almost completely damaged here as in the previous line.]
58. One bowl, (consisting of) one hundred and seventy-seven kaṛañju and a half of silver.
59. One bowl, (consisting of) one hundred and sixty-five kaṛañju of silver.
60. One water-pot (kuḍam), (consisting of) seven hundred and five kaṛañju of silver.
61. One water-pot, (consisting of) six hundred and ninety-two kaṛañju of silver.
62. One water-pot, (consisting of) six hundred and twenty kaṛañju of silver.
63. One water-pot, (consisting of) five hundred and ninety-five kaṛañju of silver.
64. One water-pot, (consisting of) five hundred and ninety kaṛañju of silver.
65. One censer (kalaśappāṉai), (consisting of)••••• twenty
kaṛañju of
silver.
66. One censer, (consisting of) nine hundred••• kaṛañju of silver.
67. One censer, (consisting of) seven hundred and ten kaṛañju of silver.
68. One censer, (consisting of) five hundred and fifty-eight kaṛañju of silver,
including
four kaṛañju and (one) kuṉṟi of gold laid [over it].
69. One censer, (consisting of) five hundred and thirty-seven kaṛañju of silver.
70. One censer, (consisting of) [five hundred] and four kaṛañju of silver.
71. One censer, (consisting of)••• seventy-one kaṛañju of silver.
72. One censer, (consisting of)••••• sixty kaṛañju of silver.
73. One censer, (consisting of)••• hundred and forty-six kaṛañju••
74. One censer, (consisting of) three hundred and seventy-nine kaṛañju of silver.
75. One censer, (consisting of) one hundred and forty••• kaṛañju of
silver.
[Five or six paragraphs are completely damaged here.]
76. One [basket with a spout] (mūkku-vaṭṭagai), (consisting of) four
hundred and
eleven kaṛañju of silver.
77. One basket with a spout, (consisting of) four hundred•••• of silver.
78. Two (baskets with spouts), (consisting of) two hundred and seventy-eight
kaṛañju
of silver——at [one hundred] and thirty-nine kaṛañju of [silver for
one basket with a spout].
79. One basket with a spout, (consisting of) one hundred and ten kaṛañju of silver.
80. One basket with a spout, (consisting of) one hundred and seventy-five
kaṛañju and
a half of silver.
81. One small basket (kai-vaṭṭagai), (consisting of) five hundred and sixty-seven
kaṛañju
and a half of silver.
82. One cup (vaṭṭil), (consisting of) fifty-six kaṛañju and a half of silver.
83. One cup, (consisting of) fifty-two kaṛañju and a quarter of silver.
84. One cup, (consisting of) fifty-one kaṛañju of silver.
85. One cup, (consisting of) fifty kaṛañju and a half of silver.
86. One cup, (consisting of) forty-five kaṛañju and a half of silver.
87. One cup, (consisting of)••••• kaṛañju of silver.
88. One cup, (consisting of) forty-three kaṛañju of silver.
89. One cup, (consisting of) forty-one kaṛañju and a half of silver.
90. [One cup], (consisting of) forty kaṛañju and a half of silver.
91. Two (cups), (consisting of) [seventy]-six kaṛañju of silver——at
thirty-[eight kaṛañju]
of silver for one cup.
92. One cup, (consisting of)••••• of silver.
[Five or six paragraphs are completely
damaged here.]
93. [Of this paragraph only the word kaṛañju is preserved.]
94. One cup, (consisting of) twenty-nine kaṛañju of silver.
95. One cup, (consisting of)••••• kaṛañju and a half of silver.
96. One cup, (consisting of) twenty-six kaṛañju of silver.
97. Three (cups), (consisting of) seventy-five kaṛañju of silver——at twenty-five
kaṛañju
of silver for one cup.
98. One cup, (consisting of) twenty-four kaṛañju and•• of silver.
99. Two (cups), (consisting of) forty-one kaṛañju and a half of silver——at
twenty kaṛañju
and three quarters of silver for one cup.
100. One cup, (consisting of) twenty kaṛañju and a half of silver.
101. One cup, (consisting of)••••• of silver.
102. One cup, (consisting of) thirty-seven kaṛañju of silver.
103. One receptacle for sacred ashes (maḍal), (consisting of) twenty-nine kaṛañju of silver.
104. One piṅgāḷam, (consisting of) one hundred and fifty-nine kaṛañju of silver.
105. One piṅgāḷam, (consisting of) one hundred and fifty-five kaṛañju of silver.
106. One kachchōlam, (consisting of) twenty-seven kaṛañju and a half of silver.
107. One spittoon (paḍikkam), (consisting of) seven hundred and thirteen kaṛañju of silver.
108. One••• (consisting of)••••• kaṛañju of silver.
109. One [spittoon] with three••• and two rings••••
••three hundred••••• of silver.
[Five or six paragraphs are completely damaged here.]
110. One••••• (consisting of) thirty-two kaṛañju and a half
of silver.
111.•••••••• [fifty] kaṛañju••
112. One••• (consisting of) one hundred and seventy-eight kaṛañju of silver.
113. One ladle (śaṭṭuvam), (consisting of) one hundred and forty-one kaṛañju of silver.
114. One ladle, (consisting of) seventy-three kaṛañju and a half of silver.
115. One spoon for (serving) ghee (ney-muṭṭai), (consisting of) eighty-seven
kaṛañju
of silver.
116. One spoon for (serving) ghee, (consisting of) thirty-nine kaṛañju of silver.
117. One spoon for (serving) ghee, (consisting of) twenty-[six] kaṛañju of silver.
118. One [water-pot] (kuḍam), (consisting of) nine hundred and seventy•••
of
silver.
119. One water-pot, (consisting of) nine hundred and fifty-two kaṛañju of silver.
120. One water-pot, (consisting of) nine hundred and forty-seven kaṛañju of silver.
121. One water-pot, (consisting of) nine hundred and forty-nine kaṛañju and
three
quarters of silver.
122. One censer (kalaśappāṉai), (consisting of)••• kaṛañju of silver.
123. One [pot] (kalaśam), (consisting of) five hundred and four kaṛañju and a
quarter
of silver.
124. One pot, (consisting of) five hundred and one kaṛañju and a quarter of silver.
125. One [pot], (consisting of) four hundred••• kaṛañju and three
quarters
of silver.
126. One pot, (consisting of) four hundred and eighty-three kaṛañju of silver.
127. One pot, (consisting of) four [hundred]••• [kaṛañju and a half] of
silver.
[Five or six paragraphs are completely damaged here.]
128. One bowl (maṇḍai), (consisting of) two hundred and [ninety]-six kaṛañju
and a
half of silver.
129. One bowl, (consisting of) two hundred and ninety-one kaṛañju and a quarter
of
silver.
130. One [small] basket (kai-vaṭṭagai), (consisting of) nine hundred and seventy
kaṛañju
of silver.
131. One long receptacle for sacred ashes (neḍu-maḍal), (consisting of) one hundred
and
ninety-six kaṛañju of silver.
132. One long receptacle for sacred ashes, (consisting of) one hundred and
eighty-eight
kaṛañju and a quarter of silver.
133. One small receptacle for sacred ashes (kuṟu-maḍal), (consisting of) one
hundred
kaṛañju and a half of silver.
134. Three (salvers), (consisting of) one hundred and forty-six kaṛañju and a
quarter of
silver——at forty-eight kaṛañju and three quarters of silver for one salver
(taṭṭam).
135. Three (salvers), (consisting of) one hundred and forty-five kaṛañju and
three
quarters, two mañjāḍi and (one) kuṉṟi of silver——at forty-eight
kaṛañju and a half, two mañjāḍi
and (one) kuṉṟi of silver for one
salver.
136. Two (salvers), (consisting of) ninety-seven kaṛañju and four
mañjāḍi of silver——
at forty-eight kaṛañju and a half and two
mañjāḍi of silver for one salver.
137. One salver, (consisting of) forty-eight kaṛañju and a half of silver.
138. [One salver], (consisting of) forty-seven kaṛañju and a quarter of silver.
139. One spittoon (paḍikkam), (consisting of) one thousand one hundred and [ninety]-
nine kaṛañju of silver.
140. One betel-leaf salver (ilaittaṭṭu), (consisting of) one thousand two hundred
and
twenty••• of silver.
141. One betel-leaf salver, (consisting of) one thousand•••• of silver.
[Five or six
paragraphs are completely damaged here.]
142.••••• one hundred and seventy-five kaṛañju••
143. One aureola (prabhai) of this god, (consisting of) two hundred and thirty-two
kaṛañju
of silver.
144. One (image of) Śrī-Vāsudēva, (consisting of) [one thousand] and
forty-three
kaṛañju of silver.
145. One aureola of this god, (consisting of) two hundred and eleven kaṛañju and
a
half of silver.
146. One (image of) Śrī-Vāsudēva, (consisting of) one hundred and
thirty kaṛañju of
silver.
147. One aureola of the same god, (consisting of) seventeen kaṛañju and a
quarter of
silver, including (one) kaṛañju and a half and (one) kuṉṟi of gold
laid over (its) rays (śuḍar).
148. One (image of) Śrī-[Vāsu]dēva, (consisting of) three hundred and
fifty-four
kaṛañju of silver.
This inscription records the assignment to the Tanjore temple of certain villages
in
Toṇḍai-nāḍu or Jayaṅgoṇḍa-Chōḷa-maṇḍalam, Pāṇḍi-nāḍu or
Rājarāja-
maṇḍalam, Gaṅga-pāḍi, Nuḷamba-pāḍi also called
Nigarili-Śōṛa-pāḍi, Malai-
nāḍu and Īṛam (Ceylon) or
Mummaḍi-Chōḷa-maṇḍalam. This is, consequently, the
continuation of No. 4, which
registers the gift by Rājarājadēva of villages in the
Chōḷa country
(Śōṛa-maṇḍalam) and in other countries (puṟamaṇḍalaṅgaḷ). The
villages
of the former are enumerated in Nos. 4 and 5, and those of the other provinces in the
present
inscription. The latter is considerably damaged. The number of villages outside
the
Chōḷa country whose revenues were assigned to the temple is, however,
comparatively small.
None the less, they show that the conquest of those provinces claimed for
Rājarājadēva in
his numerous Tamil inscriptions was not a mere victorious inroad
but a more or less perma-
nent occupation of them. The omission of minute details of
measurement which are
mentioned in connection with the villages of the Chōḷa country
is a point worthy of note.
The previous owners and ryots are declared, in several cases, to
have been replaced.
Evidently, the original holdings were altered and those holders who were
prepared to accept
the conqueror's proposals were put in. Outside the Chōḷa country,
the revenue payable
to the king was partly in kind and partly in gold or money, while the
villages paying
revenue in money was comparatively rare in the Chōḷa country. In
Ceylon, where the
conditions were apparently different, the villages were required to remit the
revenue in
paddy, money and iluppai-pāl, which was evidently required
for the lamps to be burnt in
the temple. This again shows the king's solicitude to provide for
the requirements of the
temple.
Among the villages and subdivisions of provinces mentioned in the
inscription,
Ōymā-nāḍu is an ancient territorial designation known to early Tamil
literature. It is the
tract of country in which the modern town of Tiṇḍivaṉam in
the South Arcot District is
situated. Consequently, the village of
Pēṛāyūr in Ōymā-nāḍu has to be looked for in
the neighbourhood of
Tiṇḍivaṉam. Padi-nāḍu in Gaṅga-pāḍi has been located by
Mr. Rice in
the Mysore District of the Mysore State. The village of Ālūr in
Padi-
nāḍu may be identical with Ālūr in the Chāmarājnagar
tāluka of the Mysore District
where a Tamil inscription of the time of the Chōḷa
king Vijaya-Rājēndradēva has
been found by Mr. Rice (Ch. 69). The villages of
Kuśavūr and Kūḍalūr belonged to
Paṟivai-nāḍu in
Nuḷamba-pāḍi alias Nigarili-Śōṛa-pāḍi.
Paṟivai-nāḍu
probably owes its name to the Bāṇa capital Paṟivai or
Paṟivipurī, which may be
identified with Parigi in the
Anantapur District. Nuḷamba-pāḍi also called Nigarili-
Śōṛa-pāḍi appears to have extended into the Anantapur District, as
Hēmāvati (called
Peñjeṟu in inscriptions) was its ancient capital. I have not been able to identify
Pudukkōḍu in
Veḷḷappa-nāḍu, a district of Malai-nāḍu. Four villages
of
Malai-nāḍu seem to have been assigned (paragraphs 8 to 11). But their assessment
is not
specified.
Two territorial divisions of Ceylon are mentioned, viz.,
Māppiśumbu-kōṭṭiyāram
and Kaṇakkaṉ-kōṭṭiyāram. The former was
called Rājarāja-vaḷanāḍu and the
latter Vikrama-Chōḷa-vaḷanāḍu,
while Ceylon itself was known as Mummaḍi-
Chōḷa-maṇḍalam. The fiscal
terms pāvumaṉaittum pāyappāgāḍi and taṟāṇḍuvachchāl I
am unable to
explain. But the fact that five villages in Ceylon were required to contribute
to the expenses
of the Tanjore temple shows that the island was a province of the Chōḷa
empire
during the reign of Rājarāja I.
Hail! Prosperity! (The village of) Pērāyūr in Pērāyūr-nāḍu,
(a subdivision) of
Ōymā-nāḍu, (a district) of
Toṇḍai-nāḍu alias Jayaṅgoṇḍa-Śōṛa-maṇḍalam, had
(its)
previous owners replaced and ryots removed. The revenue paid by this village as
tax,
including kārāṇmai and mīygāṭchi and excess or deficiency (in
measurement), is•••
••• six kalam•• three nār̥ of paddy, measured by the
marakkāl called
Āḍavallāṉ, which is equal to a rājakēsari. The
gold (due from the same village) is one
hundred and nine kaṛañju, nine
mañjāḍi•••••
2.••• had (its) previous owners replaced and ryots removed. The revenue
paid by this
village as tax, including kārāṇmai and mīygāṭchi and excess or deficiency
(in
measurement), is••••••• of paddy measured by the marakkāl
called
Āḍavallāṉ, which is equal to a rājakēsari. The gold (due from the same
village)
is two hundred and two kaṛañju, [thirteen] mañjāḍi, one-tenth
and three-fortieths.
3. (The village of) Aṇḍak [kuḍi] in Perumbūr-nāḍu, (a
district) of Pāṇḍi-
nāḍu alias
Rājarāja-maṇḍalam, had (its) previous owners replaced. The revenue paid
by
this village as tax,——including iṟai-kaḍaṉ, [uṛa]vukōl-[nilaṉ]-kāśu,
kāṭchi-erudu-kāśu
and ūrkkaṛañju-kāśu on the land of this village,
(viz.) sixteen and a half (vēli), four mā, three
kāṇi and
kīṛ-arai,——together with kārāṇmai and mīygāṭchi and
excess or deficiency (in
measurement) and excluding the land (mudal) (set off against ?)•• and paṛaviṟai
which (constitute the)
portion (vagai) of the cultivators (veḷḷāṉ),——is (one) hundred
and
twenty-three kalam, seven kuṟuṇi and seven nār̥ of paddy, measured
by the marakkāl
called Āḍavallāṉ, which is equal to a rājakēsari.
(The money due from the same village)
is two hundred and eighty-four kāśu and a
half, two-twentieths and one-eightieth and one
hundred and sixtieth.
4. (The village of) Ālūr in Padi-nāḍu, (a district) of
Gaṅga-pāḍi, had (its) pre-
vious owners replaced. The [gold] paid
by this village as tax including kārāṇmai and
mīygāṭchi and excess or
deficiency (in measurement), is five hundred kaṛañju.
5. (The village of) I•• mūr in•• nāḍu, (a district) of
Gaṅga-pāḍi,
had (its) previous owners [replaced]. The gold paid as tax,
including kārāṇmai and
mīygāṭchi and excess or deficiency (in
measurement), is [five hundred] kaṛañju.
6. The revenue paid as tax by (the village of) Kuśavūr, a dēvadāna
and brahmadēya
in Paṟivai-nāḍu, (a subdivision) of
Nuḷa[mba-pāḍi alias Nigarili-Sōṛa-] pāḍi, is
[nine]
thousand•••••• of paddy measured by the marakkāl
called Āḍavallāṉ, which
is equal to a rājakēsari.
7. The revenue paid as tax by (the village of) Kūḍalūr, a dēvadāna
and brahmadēya
in Paṟivai-nāḍu, (a subdivision) of
[Nuḷamba]-pāḍi alias Nigarili-Śōṛa-pāḍi, is
twelve thousand
eight hundred and forty-two kalam••• of paddy measured
by the marakkāl called
Āḍavallāṉ, which is equal to a rājakēsari. The gold (due from
the same
village)•••••
8.•••••••••• including••
and [mī]ygāṭchi and excess or deficiency (in
measurement).
9.•••• had (its) previous owners replaced. It was granted with
kārāṇmai and
mīygāṭchi and excess or deficiency (in measurement).
10. (The village of) Pudukkōḍu in Veḷḷappa-nāḍu, (a
subdivision) of Malai-nāḍu,
had (its) previous owners•••••
including•••••
11.••• [of Veḷḷappa-nāḍu in Malai]-nāḍu•••••
It was granted
with••• [mī]ygāṭchi and excess or [deficiency] (in measurement).
12.••••• Māppiśumbu-kōṭṭiyāram alias Rājarāja-
vaḷanāḍu, (a district) of [Īṛam alias
Mumma]ḍi-Śōṛa-maṇḍalam•••
••••••• The revenue paid as tax
including,•••
pāyappāgāḍi taṟāṇḍuvachchāl is three thousand one hundred and
sixty-four kalam, two tūṇi
and two nār̥ of paddy, measured by the
marakkāl called Āḍavallāṉ, which is equal
to a rājakēsari; and
(the money) twelve and a half kāśu; (also) two kalam••••
•• of
iluppai-pāl.
13.•••• in Māppiśumbu-kōṭṭiyāram alias Rājarāja-vaḷa-
nāḍu, (a district) of Īṛam alias
Mummaḍi-Śōṛa-maṇḍalam••• land
(measuring)•• and a quarter. The revenue
paid as tax including pāvumaṉaittum
pāyappāgāḍi taṟāṇḍuvachchāl is [one
hundred] and seventeen kalam, two tūṇi, three
kuṟuṇi, and two
nār̥ of paddy measured by the marakkāl called Āḍavallāṉ, which is
equal
to a rājakēsari; and (the money) twenty-two kāśu; and
iluppai-pāl, three kalam, (one) kuṟuṇi
and four nār̥.
14. The land in• naṭṭu . viṭṭi . in Māppiśumbu-kōṭṭiyāram
alias
Rājarāja-vaḷanāḍu, (a district) of Īṛam
alias Mummaḍi-Śōṛa-maṇḍalam (measuring)
(one) hundred and
eighty-three and three mā.••••• pāvumaṉaittum
••••• by the mara[kkāl] called
Āḍavallāṉ which is equal to a rājakēsari;
•••••••• six; and
iluppai-pāl, four kalam and six nār̥.
15. The land in Māśār, (a village) of Kaṇakkaṉ-kōṭṭiyāram
alias Vikkirama-
Śōṛa-vaḷanāḍu, (a district) of
Īṛam alias Mummaḍi-Śōṛa-maṇḍalam, (measuring)
three
hundred and fifty-three and two mā and a half••••• including
pāvumaṉaittum
pāyappāgāḍi taṟāṇḍuvachchāl••• four hundred and fifty-eight and
three-fourths.
16 The land in I. ṇ a., (a village) of [Kaṇakkaṉ-kōṭṭiyāram]
alias Vikki-
rama-Śōṛa-vaḷanāḍu, (a district) of
Īṛam [alias Mummaḍi-Śōṛa-maṇḍalam]
(measuring)•• one
mā and a half•••• pāvumaṉaittum pāyap-
pāgāḍi
taṟāṇḍuvachchāl••••••••
This inscription enumerates the jewelled ornaments presented by the king out of
the
treasures seized from the Chēras and Pāṇḍyas and out of his own
treasures. They
comprise necklaces; armlets; bracelets; rings; sandals made of wood, covered
with gold plates
and set with jewels; and others. Four of the rings had the nine gems set on
them, viz.
diamond, sapphire, pearl, topaz, cinnamon stone, coral, emerald, lapiz lazuli
and ruby. The
mention of the nine gems occurs only here among the Tanjore inscriptions. Another
interest-
ing ornament is what is known as śōṉagachchiḍukkiṉ-kūḍu. It
is not clear what a śiḍukku was
and where it was worn. But that the
ornament was made after the fashion of the Jōnakas
is very interesting. The donor in
No. 28 above was apparently a Śōṉagaṉ. One of the
donors mentioned in No. 95 below
(paragraphs 45, 74 and 75) is the Jōnaka Śāvūr
Parañjōdi. The Jōnakas
were, therefore, known in Tanjore about the time of which
we are speaking. The Muḥammadans who
are at present denoted by the term jōnaka are
altogether precluded, as they had not
come to the south at the time. Perhaps, there were
some reminiscences of Greek influence which
had prevailed at the time when mercantile
relations existed between the South of India and the
Roman Empire. It may also be that
Śāvūr Parañjōdi was an Arab from the west
coast. In any case, it is worthy of note
that he had assumed the purely Hindu name
Parañjōdi.
This inscription is probably a continuation of Nos. 3 and 59 above, which give a list
of
ornaments made of gold and jewels presented by the king.
Hail! Prosperity! In the 29th year (of the reign) of king Rājakēsarivarman
alias
Śrī-Rājarājadēva, who,——in the belief that, as well as the goddess
of fortune, the goddess
of the great earth had become his wife,——was pleased to destroy the
ships (at) Kāndaḷūr-
Śālai, and conquered by (his)
exceedingly brave and victorious army, Vēṅgai-nāḍu,
Gaṅga-pāḍi, Taḍigai-pāḍi,
Nuḷamba-pāḍi, Kuḍamalai-nāḍu, Kollam,
Kaliṅgam, Īṛa-maṇḍalam, (the conquest
of which) made (him) famous (in) the eight
directions, and the seven and a
half lakshas of Iraṭṭa-pāḍi,——and who deprived the
Śer̥yas of
(their) splendour at the very time when his strength shone so as to be
worshipped in all
quarters at all times——the sacred ornaments (tiruvābharaṇaṅgaḷ) (set)
with jewels
(ratnam), presented until the 29th year (of the king's reign) to the supreme lord
(paramasvāmin) of the Śrī-Rājarājēśvara (temple) by
the lord Śrī-Rājarājadēva, from
the treasures which he had seized after defeating
the Chēra king and the Pāṇḍyas, and
from his own treasures••• set in
gold••••• jewels
strung••••• excluding the thread (śaraḍu), the
frames (śaṭṭam) and
the copper nails (śeppāṇi), and including the lac
(arakku) and the piñju among the jewels set
(without gold?), were
engraved (i.e. recorded) on stone as follows, after having been weighed
with the stone
called Dakshiṇamēru-Viṭaṅkaṉ.
2. One necklace (kaṇḍanāṇ) weighing altogether one hundred and seventy
kaṛañju and
seven mañjāḍi and worth five hundred kāśu. On
(it) were set fifteen rubies, sixteen emeralds
and [twenty]-eight diamonds; and forty
pearls in all, (viz.) polished pearls, kuṟumuttu and
payiṭṭam, were
stitched (on it).
3. One necklace, weighing,——inclusive of the twenty-four diamonds, twenty-three
rubies and
six emeralds set on (it),——one hundred••• karañju and a quarter
and worth three
hundred and sixty kāśu.
4. One necklace, weighing,——inclusive of the sixty-four diamonds, three rubies and
four
emeralds set on (it),——sixty-[four] kaṛañju, six mañjāḍi and (one)
kuṉṟi, and worth two
hundred and twenty kāśu.
5. One necklace, with one sapphire (nīlam), (viz.) a kōmaḷam, strung on
(it), weighing
fifty-one and a quarter kaṛañju [and worth]•••
[kāśu].
6. One necklace, with a centre piece (set with) jewels and weighing altogether
sixty-four
kaṛañju and a quarter•• [and worth] two hundred and fifty-two
[kāśu]. On (it) were
set sixty-six diamonds, forty-three rubies, thirty-four
emeralds and twelve•• [chains]
(tuḍar).
7. One necklace, set with••••••••
8. One composite necklace (? pulligai-kaṇḍanāṇ), weighing,——inclusive of the
seventy-six
diamonds, twenty-four rubies and fourteen emeralds set on the three strings
(nāṇ),——one
hundred and twenty kaṛañju, and worth three hundred and one
kāśu.
9. One composite necklace, with one ball (? kaṇḍu), [forty] rubies,••• emer-
alds.•• [sapphire]••• set on (it)•• and worth one hundred
and one
kāśu.
10. One composite necklace, weighing, inclusive of the fifty-four diamonds, and seven
rubies
set on (it), eighty-three kaṛañju and one-eighth, and worth two hundred
and••
and a quarter kāśu.
11. One garland of rays (pāśamālai), weighing altogether••
nine••
••• and worth•• hundred•••• kāśu. On (it) were
set seventy-five
diamonds, seventy rubies and forty-one potti; and eighty-three pearls in
all,
(viz.) polished pearls, small pearls and nimboḷam, were strung (on it).
12. [One]••• weighing, inclusive of the forty-five diamonds,••
rubies, ten emeralds and
thirty-nine potti [set on] (it) and•• pearls••
twenty-four kaṛañju and
six mañjāḍi, and worth one hundred and two kāśu and a quarter.
13. One marriage-badge (tāli) of rubies, weighing, inclusive of the eight diamonds
and
one ruby set on (it) and one ruby, (viz.) a haḷahaḷam, [stitched]
(on it)•••• fifty
kāśu.
14. One sacred armlet (śrī-bāhuvalaya), weighing, inclusive of the two crystals
(paḷiṅgu),
one āgāviśādi, one amethyst (sugandhi) and three
kuppi fastened on (it)•• ,
kaṛañju and (one) mañjāḍi, and
worth fifty-five kāśu and a quarter.
15. One sacred armlet, weighing,——inclusive of the one ruby, one amethyst, three
inferior
rubies (kuruvindam) and three kuppi,——twenty-nine kaṛañju,
seven mañjāḍi and (one) kuṉṟi,
and worth•• four kāśu.
16. One breast-plate (padakkam), weighing,——inclusive of the one inferior ruby
set on
(it),——thirteen kaṛañju and three quarters and (one) mañjāḍi, and worth
twenty-seven
kāśu.
17. One jewelled bracelet (ratnavaḷaiyil), weighing,——inclusive of the forty-five
rubies
set (on it),——nine kaṛañju, (one) mañjāḍi and eight mā, and
worth [twenty] kāśu and a half
and one-twentieth.
18. One jewelled bracelet, weighing,——inclusive of the twenty rubies and twenty emeralds
set
on (it),——four kaṛañju and [eight] mañjāḍi, and worth•• kāśu and
a quarter.
19. One jewelled bracelet, weighing,——inclusive of the eighteen rubies and eighteen
emeralds
set on (it),——.• kaṛañju and a half••••
20.•• weighing,——inclusive of••• the eight rubies,——fourteen
kaṛañju and a half and
four mañjāḍi, and worth thirty-two kāśu and three-quarters.
21. One jewelled bracelet, weighing,——inclusive of the twenty pearls, twenty rubies
and
forty potti set on (it),——sixteen kaṛañju and a half and two
mañjāḍi, and worth forty-five kāśu.
22. One jewelled bracelet••••• and two mañjāḍi, and worth
[thirty]
kāśu.
23. One sacred arm-ring (tirukkaikkāṟai); weighing,——inclusive of••
diamonds,
thirty four rubies and eighteen emeralds set on (it),——nine kaṛañju
and a half, three mañjāḍi
and (one) kuṉṟi, and worth thirty kāśu
and a quarter.
24. One jewelled bracelet (ratnakaṭakam), weighing,——inclusive of the thirty-six
diamonds,
twenty-five rubies and ten emeralds set on (it),——fourteen kaṛañju
and a half, (one) mañjāḍi
and (one) kuṉṟi, and worth••• kāśu.
25. One••••• rubies••••• three-
fourths and (one) mañjāḍi, and worth••
kāśu and a quarter.
26. One coral bracelet (pavaṛa-kaḍagam), weighing,——inclusive of the ten corals set
on
(it),——[twenty kaṛañju], nine mañjāḍi and three-tenths, and worth
thirty-eight kāśu.
27. One coral bracelet, weighing,——inclusive of the ten corals set on (it),——twenty
kaṛ-
añju, three quarters of a mañjāḍi and [eight]-tenths, and
worth forty-one kāśu and a half.
28. [One] sacred girdle (tiruppaṭṭigai) with string (nāṇ), the principal ruby
(? araśimāṇik-
kam), eye (paḍugaṇ), kaḷḷippū, large string
(perum nāṇ) with small bells (kiṅgiṇi), stringed
mango-shaped beads
(māṅgāy nāṇ) and front-piece (having) ornamental knobs
(kimbirimugam),
weighing,——inclusive of the [fifteen nimboḷam], sixteen••••• and
nineteen
potti,——two hundred and forty-three kaṛañju and a half, three
mañjāḍi and three-tenths,
and worth four hundred and six kāśu.
29. One••• weighing, inclusive of the five diamonds set on (it)••
rubies,•••
three-fourths (of a kaṛañju ?) and (one) kuṉṟi, and worth two kāśu.
30. One pearl uṛuttu, weighing,——inclusive of the three [diamonds], three rubies
and
three potti set on (it), and one pearl (each of ?) nimboḷam and
varai stitched (on it),——three
quarters (of a kaṛañju), three
mañjāḍi and (one) kuṉṟi, and worth twenty kāśu.
31. One pearl uṛuttu,••••• three diamonds, three rubies and
three potti set
on (it); one pearl (each of ?) nimboḷam and varai stitched (on it)••
.
mañjāḍi, (one) kuṉṟi, and worth twenty kāśu.
32. One ruby uṛuttu,••••• three diamonds, three rubies and
three emeralds set on
(it) and••• stitched•••••
33. One ruby uṛuttu, weighing,——inclusive of the three diamonds, three rubies
and
three emeralds set on (it) and one ruby (each of ?) śaṭṭam and
ilaiśuṉi stitched (on it),——
(one) kaṛañju and three
quarters and three mañjāḍi, and worth twenty-five kāśu.
34. One diamond uṛuttu weighing,——inclusive of the five diamonds•••
••rubies••
rubies••• set on (it), three quarters (of a kaṛañju)
and seven mā, and
worth•• kāśu.
35. One śōṉagachchiḍukkiṉ-kūḍu, weighing,——inclusive of the nine
rubies and nine
emeralds set on (it),——three quarters (of a kaṛañju), four
mañjāḍi and (one) kuṉṟi, and worth
four kāśu.
36. One śōṉagachchiḍukkiṉ-kūḍu, weighing,——inclusive of the nine rubies and
nine
emeralds set on (it),——(one) kaṛañju, nine• and worth four kāśu and
one-twentieth.
37. [One] jewelled [ring] (ratna-mōdiram), [weighing,——inclusive] of•••
twelve•• and
one••• [set on] (it),——[two kaṛañju and three quarters
and four]•••• and
worth••• kāśu.
38. One jewelled ring, weighing,——inclusive of the four diamonds and one ruby
set on
(it),——(one) kaṛañju and• mañjāḍi, and [worth]•• [kāśu].
39. One [jewelled] ring, weighing,——inclusive of the one sapphire set on
(it),——seven
mañjāḍi and (one) kuṉṟi, and worth one
kāśu.
40. One [jewelled ring], weighing,——inclusive of••••• rājā-
varttam set
on (it),——(one) kaṛañju and nine mañjāḍi, and worth two kāśu.
41. One jewelled ring, weighing,——inclusive of the one inferior ruby (kuruvindam)
set
on (it),——half a kaṛañju, four mañjāḍi and (one) kuṉṟi,
and worth one kāśu.
42. One nine-jewelled ring (nava-ratna-mōdiram) weighing,——inclusive of one
diamond,
one sapphire, [one] pearl, one topaz (pushyarāga), one
cinnamon stone (kōmēdagam), one coral,
one emerald, one lapiz lazuli
(vaiḍūrya) and one ruby set on (it),——•• kaṛañju and
three quarters,
two mañjāḍi and (one) kuṉṟi, and [worth]••• [kāśu].
43. One nine-jewelled ring, weighing,——inclusive of the nine gems (set on
it),——two
kaṛañju and [six] mañjāḍi, and worth five kāśu.
44. One nine-jewelled ring, weighing,——inclusive of the nine gems (set on
it),——(one)
kaṛañju, three mañjāḍi and (one) kuṉṟi, and worth three
kāśu.
45. One nine-jewelled ring, weighing,——inclusive of the nine gems (set on
it),——two
kaṛañju, seven mañjāḍi and (one) kuṉṟi, and worth••••
kāśu.
46. [One]•••• weighing,——inclusive of the two rubies, three•
•• and one••• set on
(it),——sixty-seven kaṛañju and a half, three
mañjāḍi and (one)
kuṉṟi, and worth•••• [kāśu].
47.••••• weighing,——inclusive of the one••• of
superior quality (kuṇaviyadu)
adhering [to the ore], with several cavities and
white
specks, (set on it),——one hundred and eighty-one kaṛañju, and worth five
hundred kāśu.
48. One pr̥shṭakaṇḍigai, weighing,——inclusive of the four diamonds,
twenty-six
kuppivayiram, four crystal diamonds, six potti and nine inferior
rubies (kuruvindam)•
•••• set on (it)••••• fifty-five kaṛañju and
three
quarters, three mañjāḍi and (one) kuṉṟi, and worth one hundred and
three kāśu.
49. One sacred pearl ornament (śrī-chhandam), weighing altogether
thirty-eight kaṛañju,
seven mañjāḍi and nine-tenths, and worth forty
kāśu. On (it) were set four diamonds, eight
rubies, (viz.) [nāḷam] and
kōmaḷam, and five emeralds; (on it) were strung (or) stitched in all
•••
pearls, viz. round pearls, roundish pearls, polished pearls, nimboḷam,
payiṭṭam,
ambumudu, śakkattu, (pearls) of brilliant water and of red water,
(pearls) with rubbed surface
and those with cracked surface.
51. One sandal for the sacred left foot, weighing,——inclusive of the ten crystals
and
thirty-eight crystal diamonds fastened on (it),——twenty-eight kaṛañju and a
quarter, and
worth fifty-seven kāśu.
52. One sandal for the sacred right foot, (made) of wood and covered over with
gold
(plates), weighing one hundred and ten [kaṛañju], inclusive of the
ninety-seven superior
rubies, (viz.) haḷahaḷam and kōmaḷam, and the fifty
diamonds set on (it), and the wood and
the fastenings. (Its) price (was)
two hundred kāśu.
53. One sandal for the sacred left foot, (made) of wood and covered over with
gold
(plates), weighing one hundred and thirteen kaṛañju, inclusive of the
ninety-eight superior
rubies, (viz.) haḷahaḷam and kōmaḷam and fifty-one
diamonds set on (it), and the wood and the
fastenings. (Its) price (was)
two hundred kāśu.
54. One sandal for the sacred right foot, (made) of wood and the upper part covered
over
with gold (plates), weighing••••• one quarter inclusive of the
four superior
rubies (viz.) kōmaḷam and haḷahaḷam, and twenty-five potti set on
(it); the one
hundred and eighty crystals and three hundred and fourteen crystal
diamonds fastened (on
it); and the wood and the fastenings. (Its) price
(was) sixty-five kāśu.
55. One sandal for the sacred left foot, (made) of wood and the upper part covered
over
with gold (plates), weighing one hundred and forty kaṛañju and a quarter,
inclusive of the
••• rubies (viz.) kōmaḷam and haḷahaḷam••• set on
(it)•
••••• three hundred and twenty-one•••• and the
wood and the fastenings.
(Its) price (was) sixty-five kāśu.
56.••• presented out of the treasures which the lord Śrī-Rājarājadēva
had
seized after defeating the Chēra king and the
Pāṇḍyas•••••
mañjāḍi and six-tenths. (On it) were fastened
[forty]-one crystals, weighing•••
••mañjāḍi; seventy-seven crystal diamonds, weighing
(one) mañjāḍi and (one) kuṉṟi;
eighteen potti, weighing eight
mañjāḍi and four-tenths••••• weighing
two kaṛañju and nine
mañjāḍi; the total weight being••• two mañjāḍi and
(one)
kuṉṟi;••••• weighed by the Dakshiṇamēru-Viṭaṅkaṉ;
sixty-four pearls in all
strung (on it) out of the pearls which the lord Śrī-Rājarājadēva
had
poured out as flowers at the sacred feet and with which he had worshipped the feet
of the god,
(viz.) round pearls, roundish pearls, polished pearls and small pearls, weigh-
ing•••• mañjāḍi. The total weight (was) ninety-one kaṛañju
and a half and
(one) mañjāḍi and the price two hundred kāśu.
This is not a fresh inscription but only a continuation of No. 63, where the first two
lines
of it are published. For convenience of reference a separate number has
been
given to this portion of the inscription. It contains a list of shepherds who had to
supply
ghee for lamps to the Rājarājēśvara temple. To each shepherd were assigned
either
48 cows or 96 ewes. In a few cases, the equivalent of the latter was given, viz.
8 she-
buffaloes and 48 ewes (paragraphs 70, 71 and 73), 2 she-buffaloes and 84 ewes
(paragraph
72) or 4 she-buffaloes and 72 ewes (paragraph 74). Evidently each she-buffalo
was
considered, as far as its milk-yielding capacity was concerned, equivalent to 6 ewes. The
names of each shepherd's dependents who were held
responsible for the supply of ghee
are also mentioned.
Naturally, the shepherds residing in the neighbourhood of Tanjore received a large number
of
she-buffaloes, cows and ewes. They belonged to ten streets described as being
outside
(puṟambaḍi) Tanjore, viz. Gāndharva-teru
(i.e. the street of the musicians), Villigaḷ-
teru (i.e. the
street of the bowmen), Āṉaikkaḍuvār-teru (i.e. the street of those
who cook
for elephants), Āṉaiyāṭkaḷ-teru (i.e. the street of the elephant
troops),
Paṉmaiyār-teru, Maḍaippaḷḷi-teru (i.e. the
street adjoining the temple kitchen),
Vīraśōṛapperunderu,
Rājavidyādharapperunderu, Jayaṅgoṇḍaśōṛapperun-
deru and
Śūraśikhāmaṇipperunderu, and to a eleventh street described as being
within
(uḷḷālai) Tanjore, viz. Śāliyatteru (i.e.
the weavers' street). The last four of the streets
outside the town were evidently
thoroughfares named after one or more members of the
Chōḷa family,
while the others appear to have been occupied either wholly or in part by
people engaged in
particular professions. Some of the shepherds belonged to three bazars
(aṅgāḍi) said
to be outside the town, viz. Tribhuvaṉamādēvippēraṅgāḍi,
Koṅgavāḷār-aṅgāḍi and
Rājarāja-Brahma-mahārājaṉ-aṅgāḍi; and the rest to
the
following quarters also described as being outside the town:——Abhimānabhūshaṇa-
terinda-vēḷam, Uyyakkoṇḍāṉ-terinda-tirumañjaṉattār-vēḷam,
Uttamaśī-
liyār-vēḷam,
Rājarāja-terinda-Pāṇḍi-tirumañjaṉattār-vēḷam and Arumo-
r̥dēva-terinda-tirupparigalattār-vēḷam. Among these five
long names of
localities, Abhimānabhūshaṇa, Uyyakkoṇḍāṉ,
Uttamaśīli, Rājarāja and
Arumor̥dēva were all apparently
the names or surnames of the king himself. At any rate,
we know for certain that
Rājarāja and Arumor̥dēva were borne by him.
In the case of the shepherds who did not belong to the city of Tanjore, the name of
the
village where each of them was living and the district in which it was situated are
mentioned.
Thus we get valuable information about the ancient geography of the Chōḷa
country.
The following are the names of districts mentioned in this
connection:——Arumor̥dēva-
vaḷanāḍu, Pāṇḍyakulāśani-vaḷanāḍu,
Nittavinōda-vaḷanāḍu, Rājarāja-
vaḷanāḍu,
Rājēndraśiṅga-vaḷanāḍu and Uyyakkoṇḍār-vaḷanāḍu. The first
member of
each of the foregoing names, viz. Pāṇḍyakulāśani, Nittavinōda and
Rājēn-
draśiṅga were probably surnames of the king himself. At any
rate, we know from the
large Leyden plates (l. 70 f.) that Nityavinōda was a surname
of Rājarāja.
28
kaḷariyum aṇukkaṉ araṅkaṉum aṇukkaṉ kāriyum aṇukkaṉ celvaṉum āṭa-
vallāṉāl nicatam aḷakkakkaṭa[va] ney uḻakku
nallūrnāṭṭu p[e]ruṅkaṟ[ai] iru[kkum] iṭaiyaṉ
[ma]ḻapāṭi pūvaṭikku aṭutta
āṭu toṇṇūṟṟāṟiṉāl tiruviḷakku oṉṟi[ṉukku
i]vaṉ tāṉum ivaṉ aṭai-
kuṭi ivaṉuṭaṉpiṟanta maḻapāṭi
vāñciyapperaiyaṉum maḻapāṭi maḻavaṉum maḻapāṭi
coḻaṉum
vaṭakarai
valli [iru]kkum iṭaiyaṉ kuṭṭaṉ aiyāṟaṉum
[ā]ṭavallāṉāl nicatam [aḷak-
kakkaṭava ney uḻakku ||——]
koṟṟamaṅ[ka]lattu
irukkum i[ṭaiyaṉ] [paṭṭa ?]ṉ tevaṉukku aṭutta āṭu
toṇṇūṟṟāṟiṉāl tiruviḷakku
o-
31
ṇūr karuvūrkku aṭutta āṭu toṇṇūṟṟāṟiṉāl tiruviḷak[ku]
oṉṟiṉukku
ivaṉ [tā]ṉum ivaṉ a[ṭ]aikuṭi ivaṉ ciṟṟappaṉ makaṉ māṇi
kūttaṉum
māṇi vīracoḻaṉum ciṟ[ṟap]paṉ makaṉ ulakaṉ tevaṉum [na]ṉmāmaṉ
pā[la]ṉ
cūṟṟiyum āṭa[va]llāṉāl nicatam aḷakkakkaṭava ney uḻakku
cāvūrppuṟampaṭi uyyakkoṇṭāṉterinta
tirumañcaṉattā[rve]ḷattu irukkum
iṭaiyaṉ cūraṉ amaraṉukku aṭutta pacu
nāṟ[pa]tteṭṭiṉāl tiruviḷakku oṉṟi-
ṉukku ivaṉ tāṉum ivaṉ [a]ṭaikuṭi
ivaṉ naṉmāmaṉ cūraṉ pūcalum iv-
veḷattu irukkum i[ṭai]yaṉ ārūr pa•••
[ivveḷattu ?] [irukkum]
iṭaiyaṉ paṭ[ṭa]ṉ taḷiyaṉum
cāttamaṅkalattu irukkum iṭ[ai]yaṉ araiyaṉ [tā]ḻiyum āṭavallā[ṉā]l
nica-
34
ivaṉ tāṉum ivaṉ aṭaikuṭi tañcāvūr uḷḷālaicc[ā]liya[t]teruvil iruk-
kum iṭaiya[ṉ]•••••m
ceṅkiḷināṭṭu
maṅ[kalanallūr] iruk[kum] iṭaiyaṉ [k]āri [pa]ṉai[ya]ṉum āṭaval-
lāṉāl
nicatam aḷakkak[kaṭava] ney uḻakku
śa
ūra[ṉu]-
37
ṟaṉ ?]••• kku aṭutta pacu nāṟpatt[e]ṭṭiṉāl [tiruviḷakku
oṉṟi-
ṉukku] ivaṉ [tāṉum i]vaṉ a[ṭ]aikuṭi ivvūr irukkum iṭaiyaṉ
vi[ḷa]vaṉ
uttamaṉum ivvūr irukkum iṭ[aiya]ṉ [maṇṭai ?] aiyyāṟaṉu[m]
ivvūr
irukku[m iṭai]yaṉ āccaṉ [a]ṇṇāmalaiyum āṭavallāṉāl nicatam aḷak-
[kak]kaṭa[va ne]y uḻakku
nāṭṭu [n]āvalūr
i-
50
kaṇapuravaṉum naṉmac[cu]ṉaṉ v[e]ṇkāṭaṉ kaṇṭaṉum āṭavallāṉāl
[ni]catam
aḷakkakkaṭava ney [uḻa]kku
3. From the forty-eight cows assigned to the shepherd Śūṟṟi Pākkaraṉ, residing
in
(the street called) [Gāndha]rva-teru, outside
Tañjāvūr,——he himself and his depend-
ents (aḍaikuḍi), (viz.)
his uterine brothers Śūṟṟi Nāraṇaṉ and Śūṟṟi Śīrāḷaṉ;
Śōlai
Kuravaṉ, the son of (his) father's younger brother; and the shepherd
Tār̥
Nettāṉaṉ, living at Paṛuvūr in
Vaḍagarai-Kuṉṟa-kūṟṟam alias Uttuṅga-
tuṅga-vaḷanāḍu, have to supply (one) uṛakku of ghee per day, for one
sacred lamp, by
the Āḍavallāṉ (measure).
4. From the forty-eight cows assigned to the shepherd Āṉai Śāttaṉ, residing
at
Peruṅgaṟai in Nallūr-nāḍu, (a subdivision) of
Nittavinōda-vaḷanāḍu,——he himself
and his dependents, (viz.) his uterine
brother Āṉai Śelvaṉ; the shepherd Piramaṉ
Śeyyavāymaṇi, living at
Kundavainallūr in Karambai-nāḍu, (a subdivision)
of
Nittavinōda-vaḷanāḍu; the shepherd Paramaṉ Paṭṭaṉ, living in the
same village; and
the shepherd Āchchaṉ Nakkaṉ, living in the same village, have to
supply (one) uṛakku of
ghee per day, for one sacred lamp, by the Āḍavallāṉ
(measure).
5. From the forty-eight cows assigned to the shepherd Paṉaiyaṉ Teṟṟi, residing
in
(the street called) Maḍaippaḷḷi-teru, outside Tañjāvūr,——he
himself and his dependents,
(viz.) his uterine brother Paṉaiyaṉ Veṇgāḍaṉ;
the shepherd Koṉṟai Nīlaṉ, living in
the same street; the shepherd Ūraṉ
Vēmbaṉ, living in (the street called) Rājavidyādha-
rapperunderu, outside Tañjāvūr; and the shepherd Nīlaṉ
Aṅgāḍi, living at Kāvanūr
in Mīśeṅgiḷi-nāḍu, (a
subdivision) of Pāṇḍyakulāśani-vāḷanāḍu, have to supply
(one)
uṛakku of ghee per day, for one sacred lamp, by the Āḍavallāṉ
(measure).
6. From the forty-eight cows assigned to the shepherd Nakkaṉ Pūdi, residing
at
Kiḷḷikuḍi in Mīśeṅgiḷi-nāḍu, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu,——he
himself and his dependents, (viz.) his
uterine brother Nakkaṉ Tūduvaṉ; (his) uterine
brother's son Kāḷi
Nakkaṉ; the shepherd Maruvūr Araiyaṉ, living at Uttamaśīli-
yār-vēḷam, outside Tañjāvūr; and the shepherd Śuvaraṉ
Aṉandaṉ, living in (the
street called) Vīraśōṛapperunderu, outside
Tañjāvūr, have to supply (one) uṛakku of
ghee per day, for one sacred lamp,
by the Āḍavallāṉ (measure).
7. From the forty-eight cows assigned to the shepherd Ūra[ṉ] Nāṭṭāṉ, residing
at
Koṟṟamaṅgalam in Poyiṟ-kūṟṟam, (a subdivision) of
Rājarāja-vaḷanāḍu,——he
himself and his dependents, (viz.) his uterine
brothers Ūraṉ Marudaṉ, Ūraṉ Kōṇai and
[Ūraṉ] Kuṉṟaṉ; and
Pūdi Tiruvaṉ, the son of his father's elder brother, have to
supply (one)
uṛakku of ghee per day, for one sacred lamp, by the Āḍavallāṉ
(measure).
8. From the forty-eight cows assigned to the shepherd Vaḍugaṉ Kaṇavadi,
residing
in (the street called) Vīraśōṛapperunderu, outside Tañjāvūr,——he
himself and
his dependents, (viz.) his uterine brother Vaḍugaṉ Piśaṅgaṉ;
(his) uterine brother's son
Piśaṅgaṉ Śūṟṟi; Vēmbaṉ••• ; and the
shepherd Pūdi [Aḍi]gaḷ, living
at Teṅgambūṇḍi alias
Satyāśrayakulakāla-chaturvēdimaṅgalam in Rājarāja-
vaḷanāḍu, have to supply (one) uṛakku of ghee per day, for one sacred
lamp, by the
Āḍavallāṉ (measure).
9. From the forty-eight cows assigned to the shepherd Māyāṉ Śūṟṟi, residing in
(the
street called) [Vi]lligaḷ-teru, outside Tañjāvūr,——he himself
and his dependents, (viz.)
his son Śūṟṟi Tūduvaṉ; (his) uterine
brother Māyāṉ Ūraṉ; the shepherd Nīṅgānilai
Kūṉaṉ, living at
Pirambil in Ārkkāṭṭu-kūṟṟam, (a subdivision) of
Pāṇḍyakulāśani-
vaḷanāḍu; and the shepherd Kaṇichchaṉ
Tirumalai, living in (the street called)
Rājavidyādharapperunderu,
outside Tañjāvūr, have to supply (one) urakku of ghee
per day, for one
sacred lamp, by the Āḍavallāṉ (measure).
10. From the forty-eight cows assigned to the shepherd Araṭṭaṉ
Tiruvaḍigaḷ,
residing in (the street called) Maḍaippaḷḷi-teru,
outside Tañjāvūr,——he himself and his
dependents, (viz.) his uterine
brothers Araṭṭaṉ Śandaṉ, and Araṭṭaṉ Nāgaṉ, (his)
cousin
(naṉmachchuṉaṉ) Aṇṇa Kāma[ḍi]yaṉ; and the shepherd
Kuraṅgaṉ Tēvaṉ,
living at Ōdavēli in Ārkkāṭṭu-kūṟṟam,
(a subdivision) of Pāṇḍyakulāśani-
vaḷanāḍu, have to supply
(one) uṛakku of ghee per day, for one sacred lamp, by the
Āḍavallāṉ
(measure).
11. From the forty-eight cows assigned to the shepherd Ālattūr Uṛavaṉ,
residing
at [Pāchchil] in Poyiṟkūṟṟam, (a subdivision) of
Rājarāja-vaḷanāḍu,——he himself
and his dependents, (viz.) Uṛavaṉ
Toṅgaṉ and Uṛavaṉ Mūppaṉ, younger brothers
of his father; Śēndaṉ
Śākkūr, the son of (his) father's elder brother; and the
shepherd
Taṇṇālaṉ Vaṉṉi, living at Kōṭṭūr in
Neṉmali-nāḍu, (a subdivision) of
Arumor̥dēva-vaḷanāḍu, have to
supply (one) uṛakku of ghee per day, for one sacred
lamp, by the Āḍavallāṉ
(measure).
12. From the forty-eight cows assigned to the shepherd Kāri Śāttaṉ, residing
at
Koṟṟamaṅgalam in Pōyiṟkūṟṟam, (a subdivision) of
Rājarāja-vaḷanāḍu,——he
himself and his dependents, (viz.) his son
Śāttaṉ Kāri; (his) uterine brothers Kāri Śāttaṉ
and Kāri
Kaṭṭi; and Veṭṭi Kāri, son of (his) uterine brother, have to supply
(one)
uṛakku of ghee per day, for one sacred lamp, by the Āḍavallāṉ
(measure).
13. From the forty-eight cows assigned to the shepherd Nakkaṉ [Śāttaṉ], residing
at
Abhimānabhūshaṇa-terinda-vēḷam, outside Tañjāvūr,——he himself and
his
dependents, (viz.) his uterine brothers, Nakkaṉ Kumaraṉ, Nakkaṉ Nakkaṉ
and Nakkaṉ
Kaṇḍaṉ; and the shepherd Śiṅgaṉ Paramaḍi, living at
Kōyilnallūr in Mīśeṅgiḷi-
nāḍu, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu, have to supply (one) uṛakku of
ghee per day,
for one sacred lamp, by the Āḍavallāṉ (measure).
14. From the forty-eight cows assigned to the shepherd Nakkaṉ Araiyaṉ,
residing
at Perumbulivāy, surrounded by Iḷambulivāy in
Rājarāja-vaḷanāḍu,——he himself
and his dependents, (viz.) Kuruḍaṉ
Kaṇavadi, younger brother of his father; Amaraṉ
Mūvaraiyaṉ, [son] of
(his) father's elder brother; (his) maternal uncle
(naṉmāmaṉ)
Araiyaṉ Kaḍuvūr; and the shepherd Ēṟaṉ Maṇṇi,
living at Maṅgalanallūr in
Kīrśeṅgiḷi-nāḍu, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu, have to supply (one)
uṛakku of ghee per day,
for one sacred lamp, by the Āḍavallāṉ (measure).
15. From the forty-eight cows assigned to the shepherd Araiyaṉ Tūduvaṉ,
residing
at Perumbulivāy, surrounded by Iḷambulivāy in
Rājarāja-vaḷanāḍu,——
he himself and his dependents, (viz.) his uterine
brothers Araiyaṉ Uṟaiyūraṉ, Araiyaṉ
Śaḍaiyaṉ and A[raiya]ṉ Tāṉṟi;
and the shepherd Āmāyil Vīraṉ, living at Uppūr
alias
Raṭṭakulakāla-chaturvēdimaṅgalam, a brahmadēya in
Rājarāja-vaḷanāḍu,
have to supply (one) uṛakku of ghee per day, for one
sacred lamp, by the Āḍavallāṉ
(measure).
16. From the forty-eight cows assigned to the shepherd Tār̥ Ā[chcha]ṉ, residing
at
Uyyakkoṇḍār-terinda-tirumañjaṉattār-vēḷam, outside
Tañjāvūr,——he himself
and his dependents, (viz.) his uterine brothers
Mūttatār̥ Kuppai, Iḷaiyatār̥ Kuppai,
and Tār̥ Kuruḍaṉ; and the
shepherd Kāri Ēṟaṉ, living at Uyyakkoṇḍār-terinda-
tirumañjaṉattār-vēḷam, outside Tañjāvūr, have to supply (one)
uṛakku of ghee per
day, for one sacred lamp, by the Āḍavallāṉ
(measure).
17. From the forty-eight cows assigned to the shepherd Par̥yaṉ Kumaraṉ,
residing
at Koṭṭaiyūr in Veṇṇi-kūṟṟam, (a subdivision) of
Nittavinōda-vaḷanāḍu,
——he himself and his dependents, (viz.) his uterine
brothers Par̥yaṉ Koṭṭai, Par̥yaṉ
Irāmaṉ and Par̥yaṉ Araṅgaṉ; and
(his) maternal uncle (naṉmāmaṉ) Kaṇattāṉ Vēḷa-
daraiyaṉ, have to supply (one) uṛakku of ghee per day, for one sacred
lamp, by the
Āḍavallāṉ (measure).
18. From the forty-eight cows assigned to the shepherd Śāttaṉ Kaḷari, residing
at
Rājavidyādharanallūr in Kīṛvēṅgai-nāḍu, (a subdivision) of
Rājarāja-vaḷa-
nāḍu,——he himself and his dependents, (viz.) his
son Kaḷari•• ṟaṉ; the shepherd
Kāri Kaṇḍaṉ, living at
Śundaraśōṛanallūr in Kīṛvēṅgai-nāḍu, (a subdivision)
of
Rājarāja-vaḷanāḍu; the shepherd Nakkaṉ Paṭṭaṉ, living in the same
village; and
the shepherd Eṉbāṉ Kāḍaṉ, living at Nambaṉkārai in the
same nāḍu, have to supply
(one) uṛakku of ghee per day, for one sacred lamp,
by the Āḍavallāṉ (measure).
19. From the forty-eight cows assigned to the shepherd Vēmbaṉ Āchchaṉ, residing
at
Kamugañjēndaṉkuḍi in Vīraśōṛa-vaḷanāḍu, (a subdivision)
of Nittavinōda-vaḷa-
nāḍu,——he himself and his dependents,
(viz.) the shepherd Vaṇṇakkaṉ Paṉaṅgāḍaṉ,
living in the
same village; the shepherd Nakkaṉ Śūraṉ, living at Pāchchil in
Poyiṟ-
kūṟṟam, (a subdivision) of
Rājarāja-vaḷanāḍu; the shepherd Nakkaṉ Araiyaṉ,
living in the same
village; and the shepherd Kurundaṉ Tāṉṟi, living in the same village;
have to
supply (one) uṛakku of ghee per day, for one sacred lamp, by the
Āḍavallāṉ
(measure).
20. From the forty-eight cows assigned to the shepherd Viḷakkaṉ Aṇukkaṉ,
residing
at Uyyakkoṇḍāṉ-terinda-tirumañjaṉattār-vēḷam, outside
Tañjāvūr,——he himself
and his dependents, (viz.) Puliyūr Śēri,
son of his father's elder brother; (his) cousin
Aiyāṟaṉ Taḷiyaṉ; the
shepherd Parāntakaṉ Araṅgaṉ, living at Aṛagiyaśōṛapuram
in
Poyiṟkūṟṟam, (a subdivision) of Rājarāja-vaḷanāḍu; and the
shepherd Kaṇḍaṉ
Karuvēlaṉ, living at Śāttamaṅgalam in
Puṉṟiṟkūṟṟam, (a subdivision)
of
Pāṇḍyakulāśani-vaḷanāḍu, have to supply (one) uṛakku of ghee per
day, for one sacred
lamp, by the Āḍavallāṉ (measure).
21. From the forty-eight cows assigned to the shepherd Śeṭṭi Nā•••
residing at
Kuṟukkai in Kīṛśūdi-nāḍu, (a subdivision) of
Pāṇḍyakulāśani-
vaḷanāḍu,——he himself and his dependents,
(viz.) his uterine brother Śeṭṭi Kāḍaṉ;
Nannaṉ Nīlaṉ, son of
(his) father's younger brother; the shepherd Paṭṭaṉ Eṭṭi,
living at
Vaḍavāyiḍam in the same nāḍu; and the shepherd Kūḍal Kāri, living
at
Uyyakkoṇḍāṉ-terinda-tirumañjaṉattār-vēḷam, outside Tañjāvūr,
have to
supply (one) uṛakku of ghee per day, for one sacred lamp, by the
Āḍavallāṉ (measure).
22. From the forty-eight cows assigned to the shepherd Tēvaṉ Araṅgaṉ,
residing
at Kōyilnallūr in Mīypor̥-nāḍu, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu,——he
himself and his dependents, (viz.) his
sons Araṅgaṉ Śāttaṉ and Araṅgaṉ Śēndaṉ;
Śāttaṉ Amaraṉ, son of
(his) father's younger brother; and the shepherd Śāttaṉ
Nāgaṉ, living at
Vaḍavāyiḍam in Kīṛśūdi-nāḍu, (a subdivision) of the same
nāḍu, have
to supply (one) uṛakku of ghee per day, for one sacred lamp, by the
Āḍavallāṉ (measure).
23. From the forty-eight cows assigned to the shepherd Tēvaṉ Nāraṇaṉ, residing
at
Koṟṟamaṅgalam in Poyiṟkūṟṟam, (a subdivision) of
Rājarāja-vaḷanāḍu,——he him-
self and his dependents, (viz.) his
uterine brothers Tēvaṉ Uṛavaṉ and Tēvaṉ Paṭṭaṉ;
Paṭṭaṉ Kuṉṟaṉ,
son of (his) uterine brother; and the shepherd Nakkaṉ
Muṉṉūṟṟuvaṉ,
living in the same village, have to supply (one) uṛakku of ghee
per day, for one sacred lamp,
by the Āḍavallāṉ (measure).
24. From the forty-eight cows assigned to the shepherd Tār̥ Kuḷavaṉ, [residing
at
Koṟṟamaṅgalam in Poyiṟkūṟṟam], (a subdivision) of
Rājarāja-vaḷanāḍu,——he him-
self and his dependents, (viz.) his
uterine brothers Tār̥ Poṉṉakkaṉ, Tār̥ Tēvaṉ and
Tār̥ Kuṉṟaṉ;
and Kāri Āchchaṉ, (his) father's younger brother, have to supply
(one)
uṛakku of ghee per day, for one sacred lamp, by the Āḍavallāṉ
(measure).
25. From the forty-eight cows assigned to the shepherd Tiruvūṟal Nakkaṉ, re-
siding at Perumbulivāy, surrounded by Iḷambulivāy in
Rājarāja-vaḷanāḍu,——
he himself and his dependents, (viz.) his uterine
brother Tiruvūṟal Śūṟṟi; the shepherd
Kaṛaṉi Śuvaraṉ, living at
Tirubhuvaṉam in Pulivala-kūṟṟam, (a subdivision)
of
the same nāḍu; the shepherd Śuva••• living in the same village; and
the
shepherd Kurundaṉ Vēmbaṉ, living at Śāttamaṅgalam in
Puṉṟiṟkūṟṟam, (a sub-
division) of
Pāṇḍyakulāśani-vaḷanāḍu, have to supply (one) uṛakku of ghee per
day,
for one sacred lamp, by the Āḍavallāṉ (measure).
26. From the forty-eight cows assigned to the shepherd Śurumbaṉ Kāḷi,
residing
at Uyyakkoṇḍāṉ-terinda-tirumañjaṉattār-vēḷam, outside
Tañjāvūr,——he himself
and his dependents, (viz.) the shepherd Kurundaṉ
Muṉaippagai, living in the same
vēḷam; the shepherd Pagaiyaṉ
Tiṟalaṉ, living in the same vēḷam; the shepherd
Pagaiyaṉ Kāḷi,
living in the same vēḷam; and the shepherd Śāttaṉ Śiṟukoḷḷi, living
at
Peruñ[jōlai] in Paṉaṅgāṭṭu-nāḍu, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu,
have to supply (one) uṛakku of ghee per day,
for one sacred lamp, by the Āḍavallāṉ
(measure).
27. From the forty-eight cows assigned to the shepherd Kumaraṉ Śaṅgaṉ,
residing
at Karuvugalvallam in Eriyūr-nāḍu, (a subdivision) of
Pāṇḍyakulāśani-
vaḷanāḍu,——he himself and his dependents,
(viz.) his uterine brothers Kumaraṉ Śūṟṟi,
Kumaraṉ Irāmaṉ and
Kumaraṉ Paṉaiyaṉ; and the shepherd Taṇṇālaṉ Vaigundaṉ,
living at
Viṇṇaṉēri alias Mummaḍiśōṛanallūr in the same nāḍu, have
to supply (one)
uṛakku of ghee per day, for one sacred lamp, by the
Āḍavallāṉ (measure).
28. From the forty-eight cows assigned to the shepherd Maṛapāḍi Paṭṭaṉ,
residing
at Koṟṟamaṅgalam in Śuṇḍaimūlai-nāḍu, (a
subdivision) of Pāṇḍyakulāśani-
vaḷanāḍu,——he himself and his
dependents, (viz.) his uterine brother Maṛapāḍi••
kaṉṟi; the shepherd
Vaḍugaṉ [Pāṇ]ḍaṉ, living at Kāṭṭiñāṛal in
Mīyvar̥-nāḍu,
(a subdivision) of the same nāḍu; the shepherd
Śūṟṟiyaṉ Maṛapāḍi, living in the same
village; and the shepherd Māyāṉ
Śūṟṟi, living in (the street called) Śāliyatteru,
within
Tañjāvūr, have to supply (one) uṛakku of ghee per day, for one
sacred lamp, by the
Āḍavallāṉ (measure).
29. From the forty-eight cows assigned to the shepherd Tēvaṉ Ariñjavaṉ,
residing
at Virāṟkuḍi in Mīśeṅgiḷi-nāḍu, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu,——
he himself and his dependents, (viz.) his
uterine brothers Tēvaṉ Makki and Tēvaṉ
Pūṅgāvaṉ; the shepherd
Eṛuvaṉ Ēmaḍi, living in the same village; and the shepherd
Śūraṉ
Nāṭṭāṉ, living at
[Uyyakkoṇḍāṉ-terinda]-tirumañjaṉattār-vēḷam,
outside Tañjāvūr,
have to supply (one) uṛakku of ghee per day, for one sacred lamp, by
the
Āḍavallāṉ (measure).
30. From the forty-eight cows assigned to the shepherd Irāśiṅgaṉ Muppaḷi,
residing
at Tribhuvanamādēvippēraṅgāḍi, outside Tañjāvūr,——he
himself and his dependents,
(viz.) his uterine brother's son Tiruvaḍigaḷ
Tattai; the shepherd Nilāvi Āvaraṅ-
gāḍaṉ, living in the same
aṅgāḍi; the shepherd Nilāvi Poṟkāri, living in the same
aṅgāḍi;
and the shepherd Kāḍaṉ Nilāvi, living in the same
aṅgāḍi, have to supply (one) uṛakku
of ghee per day, for one sacred lamp, by
the Āḍavallāṉ (measure).
31. From the forty-eight cows assigned to the shepherd Araṅgaṉ Śīrāḷaṉ, residing
at
Tribhuvanamādēvippēraṅgāḍi, outside Tañjāvūr,——he himself and his
dependents,
(viz.) his uterine brother Araṅgaṉ Ma• ; [Āyira]vaṉ Śuppiraṉ
and
[Āyiravaṉ] Nāgaṉ, the sons of (his) father's younger brother; and the
shepherd
••••••, living in the same aṅgāḍi, have to supply (one) uṛakku of
ghee
per day, for one sacred lamp, by the Āḍavallāṉ (measure).
32. From the forty-eight cows assigned to the shepherd Puñjai Śāttaṉ, residing
at
Śiṟṟiṉavār in Muḍichchōṛa-nāḍu, (a subdivision) of
Nittavinōda-vaḷanāḍu,——he
himself and his dependents, (viz.) his sons
Śāttaṉ Irāmaṉ and Śāttaṉ Ēṟaṉ; the
shepherd Araṅgaṉ
Maṉandāṉ, living at Kōṭṭūr in Neṉmali-nāḍu, (a sub-
division) of Arumor̥dēva-vaḷanāḍu; and the shepherd Viḷavaṇ
Kaliyaṉ, living
at Paṭṭam in Āvūr-kūṟṟam, (a subdivision)
of Nittavinōda-vaḷanāḍu, have to
supply (one) uṛakku of ghee per day, for
one sacred lamp, by the Āḍavallāṉ (measure).
33. From the forty-eight cows assigned to the shepherd A maraṉ Karuvūr, residing
at
Peṇḍaḍuga[la]m in Vīraśōṛa-vaḷanāḍu, (a subdivision) of
Nittavinōda-vaḷanāḍu,
——he himself and his dependents, (viz.) his son
Karuvūr Amaraṉ; the shepherd Paṭṭaṉ
Maṛapāḍi, living at
Jayaṅgoṇḍaśōṛanallūr in Kīṛvēṅgai-nāḍu, (a subdivision)
of
Rājarāja-vaḷanāḍu; the shephered Śūṟṟi Vēmbaṉ, living at
Tirukkuḍamūkkil in
Pāmbūr-nāḍu, (a subdivision) [of
Uyyakkoṇḍār-vaḷanāḍu]; and the shepherd
Kaliyāḷaṉ•• living at
Kuḷappāḍu in Vīraśōṛa-vaḷanāḍu, (a subdivision)
of
Nittavinōda-vaḷanāḍu, have to supply (one) uṛakku of ghee per day, for
one sacred
lamp, by the Āḍavallāṉ (measure).
34. From the forty-eight cows assigned to the shepherd Amudaṉ Kuñjiraṉ,
residing
at Tiruttēvaṉkuḍi in Miṟai-nāḍu, (a subdivision) of
Rājēndraśiṅga-vaḷanāḍu,——he
himself and his dependents, (viz.) the
shepherd Paṟpanābaṉ Veṇgāḍaṉ, living in the same
village; the shepherd
Pagaiyaṉ Paṭṭaṉ, living in the same village; the shepherd Kēśaṉ
Śūṟṟi, living at Kaḷḷūr in the same nāḍu; and the
shepherd Āṉai Araiyaṉ, living at
Āyirattaḷi in
Ārkkāṭṭu-kūṟṟam, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu,
have to supply (one) uṛakku of ghee per day,
for one sacred lamp, by the Āḍavallāṉ
(measure).
35. From the forty-eight cows assigned to the shepherd Vēmba[ṉ]•• ,
residing at
Kīṛppūṇḍi alias Lōkamahādēvi-chaturvēdimaṅgalam in
Veṇṇi-
kūṟṟam, (a subdivision) of
Nittavinōda-vaḷanāḍu,——he himself and his dependents,
(viz.) his uterine
brother Vēmbaṉ Kaṇavadi; (his) nephew (naṉmarumagaṉ)
Śēri
Śeruvaḍai; (his) nephew Kuruḍaṉ Nāgaḍi; and the shepherd
Kaliyaṉ Paramaṉ,
living at Kaṇṇikuḍi in Ēmappēr-kūṟṟam,
(a subdivision) of Rājarāja-vaḷanāḍu,
have to supply (one) uṛakku
of ghee per day, for one sacred lamp, by the Āḍavallāṉ
(measure).
36. From the forty-eight cows assigned to the shepherd Āchchaṉ Tār̥, residing
at
Kāṭṭañāṛal in Mīypor̥-nāḍu, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu,——he
himself and his dependents, (viz.) his
uterine brother Āchchaṉ Vidiyaṉ; the shepherd
Kāḍaṉ Pūdi, living at
Karuvugalvallam in Eriyūr-nāḍu, (a subdivision) of the
same
nāḍu; the shepherd Kāḍaṉ Aṟunūṟṟuvaṉ, living in the same village; and
the
shepherd Aṇukkaṉ Śiṟṟēmaṉ, living at Viraikkuḍi in
Puṉṟiṟkūṟṟam, (a sub-
division) of the same nāḍu,
have to supply (one) uṛakku of ghee per day, for one sacred lamp,
by the
Āḍavallāṉ (measure).
37. From the forty-eight cows assigned to the shepherd Kāri Śūṟṟi, residing
at
Kuṟukkai in Kīṛśūdi-nāḍu, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu,——he him-
self and his dependents,
(viz.) his uterine brothers Kāri Kuḷavaṉ and Kāri• pāṉ;
the
shepherd Nakkaṉ Śāttaṉ, living at Peruṅgōḷūr in
Paṉaṅgāṭṭu-nāḍu, (a
subdivision) of the same nāḍu; and the
shepherd Iḷaiyāṉ Śāttaṉ, living at Paṉṟiyūr
in
Paṉṟiyūr-nāḍu, (a subdivision) of Rājarāja-vaḷanāḍu, have
to supply (one) uṛakku
of ghee per day, for one sacred lamp, by the
Āḍavallāṉ (measure).
38. From the forty-eight cows assigned to the shepherd Vēmbaṉ Eṉbāṉ, residing
at
Kshatriyaśikhāmaṇipuram in Rājarāja-vaḷanāḍu,——he himself and his
dependents,
(viz.) his uterine brothers Vēmbaṉ Āṉai and Vēmbaṉ
Kaḷari; (his) father's younger
brother Āṉai Śūṟṟi; and the shepherd
Śīlaṉ Karuvūr, living at Talaivāymaṅgalam
in
Kīṛvēṅgai-nāḍu, (a subdivision) of Rājarāja-vaḷanāḍu, have to
supply (one) uṛakku
of ghee per day, for one sacred lamp, by the Āḍavallāṉ
(measure).
39. From the forty-eight cows assigned [to] the shepherd Kuḷavaṉ Tirumuṟ[ṟam],
residing at Jayaṅgoṇḍaśōṛanallūr in
Kīṛvēṅgai-nāḍu, (a subdivision) of Rājarāja-
vaḷanāḍu,——he himself and his dependents, (viz.) his uterine brother
Kuḷavaṉ Śāttaṉ;
the shepherd Nāṟalūr Karuviḍai, living in the same
village; the shepherd Nakkaṉ
Ārūr, living at Pāchchil in
Poyyiṟkūṟṟam, (a subdivision) of the same nāḍu; and the
shepherd
Muṉaiyaṉ Ārūr, living at Paṛaṅguḷam, a hamlet (piḍāgai) of
Uppūr alias
Raṭṭakulakāla-chaturvēdimaṅgalam in the same
nāḍu, have to supply (one) uṛakku
of ghee per day, for one sacred lamp, by the
Āḍavallāṉ (measure).
40. From the forty-eight cows assigned to the shepherd Māṟaṉ
Puvanimāṇikkam,
residing at Uttamaśīliyār-vēḷam, outside
Tañjāvūr,——he himself and his dependents,
(viz.) his sons Māṇikkaṉ
Māṟaṉ and Māṇikkaṉ Aṇṇāmalai; Tār̥ Paṉaiyaṉ, the
son of (his)
father's elder brother; and (his) nephew Nakkaṉ Ariyāṉ, have to
supply
(one) uṛakku of ghee per day, for one sacred lamp, by the Āḍavallāṉ
(measure).
41. From the forty-eight cows assigned to the shepherd Mūlaṉ Aṇukkuḍi,
residing
at Uttamaśīliyār-vēḷam, outside Tañjāvūr,——he himself and
his dependents, (viz.) his
son Aṇukkuḍi Paṭṭaṉ; (his) nephew
Vaṇṇakkaṉ Tēvaṉ; (his) nephew Kāri
Kaḷvaṉ; and the shepherd
[Kaśa]vaṉ Taḷiyaṉ, living in (the street called) Āṉai-
yāṭkaḷ-teru, outside Tañjāvūr, have to supply (one) uṛakku
of ghee per day, for one
sacred lamp, by the Āḍavallāṉ (measure).
42. From the forty-eight cows assigned to the shepherd Nakkaṉ Śūṟṟi, residing
at
Uttamaśīliyār-vēḷam, outside Tañjāvūr,——he himself and his
dependents, (viz.) his son
Śūṟṟi Vēmbaṉ; the shepherd Nīlakaṇḍaṉ
Nariyaṉ, living at Viraikkuḍi in Puṉṟiṟ-
kūṟṟam,
(a subdivision) of Pāṇḍyakulāśani-vaḷanāḍu; the shepherd Nariyaṉ
Tār̥,
living in the same village; and the shepherd Paṉaiyaṉ Śaṇḍaṉ,
living at Abhimāna-
bhūshaṇa-terinda-vēḷam, outside
Tañjāvūr, have to supply (one) uṛakku of ghee per
day, for one sacred lamp,
by the Āḍavallāṉ (measure).
43. From the forty-eight cows assigned to the shepherd Śūraṉ Ūraṉ, residing
at
Uyyakkoṇḍāṉ-terinda-tirumañjaṉattār-vēḷam, outside
Tañjāvūr,——he himself and
his dependents, (viz.) his uterine brother's son
Śōṛaṉ Kuppai; (his) uterine brother's son
Paṉaiyaṉ Kaḷakkuḍi;
the shepherd Karambai Nakkaṉ, living in (the street
called)
Āṉaikkaḍuvār-teru, outside Tañjāvūr; and the shepherd
Naraṉ Tiruvaṉ, living
at Ka[ra]chchēri in Poyiṟkūṟṟam, (a
subdivision) of Nittavinōda-vaḷanāḍu, have
to supply (one) uṛakku of
ghee per day, for one sacred lamp, by the Āḍavallāṉ
(measure).
44. From the forty-eight cows assigned to the shepherd Eṛuvaṉ Tār̥, residing
at
Kiḷḷikuḍi in Mīśeṅgiḷi-nāḍu, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu,——he
himself and his dependents, (viz.) his
uterine brother's son Kaṇavadi Śīrāmaṉ; (his)
uterine brother's son
Kaṇṇaṉ Kaliyaṉ; the shepherd•• Śīkāḷi, living
at
Rājarājapuram in Nallūr-nāḍu, (a subdivision) of
Nittavinōda-vaḷanāḍu; and the
shepherd Piraṇḍai Paṭṭaṉ, living in
(the street called) Jayaṅgoṇḍaśōṛapperunderu,
outside
Tañjāvūr, have to supply (one) uṛakku of ghee per day, for one sacred
lamp,
by the Āḍavallāṉ (measure).
45. From the ninety-six ewes assigned to the shepherd Nakkaṉ Tēvaṉ, residing
at
Iraikkuḍi in Vaḍagarai-Kuṉṟa-kūṟṟam alias
Uttuṅgatuṅga-vaḷanāḍu,——he
himself and his dependents, (viz.) his sons
Tēvaṉ Aḍavi and Tēvaṉ Nāraṇaṉ; the shep-
herd
Śīkiṭṭaṉ Kāṟāyil, living at Kuṭṭimaṅgalam, the southern hamlet of
Jana-
nātha-chaturvēdimaṅgalam in Muḍichchōṛa-nāḍu; and
the shepherd Kāṟāyil
Vāgai, living in the same village, have to
supply (one) uṛakku of ghee per day, for one
sacred lamp, by the Āḍavallāṉ
(measure).
46. From the ninety-six ewes assigned to the shepherd Maṉanilai Poduvaṉ,
residing
at Tribhuvanamādēvippēraṅgāḍi, outside Tañjāvūr,——he
himself and his dependents,
(viz.) his uterine brother Maṉanilai Perumāṉ;
Puṉavāyil Paṇḍitaṉ, the son of (his)
father's younger brother; the shepherd
Śāttaṉ Taṇakkaṉ, living in the same aṅgāḍi; and
the shepherd
Nāgaṉ Araṅgaṉ, living in the same aṅgāḍi, have to supply (one)
uṛakku of
ghee per day, for one sacred lamp, by the Āḍavallāṉ
(measure).
47. From the ninety-six ewes assigned to the shepherd Piḍāraṉ Śatturu, residing
in
(the street called) Rājavidyādharapperunderu, outside
Tañjāvūr,——he himself and his
dependents, (viz.) his sons Śatturu
Śīyārūr and Śatturu Piḍāraṉ; the shepherd Kāri
Nakkaṉ, living
in (the street called) Śūraśikhāmaṇipperunderu, outside
Tañjāvūr;
and the shepherd Āyiravaṉ Piḍāraṉ, living at
Viṇṇaṉēri alias Mummaḍiśōṛanallūr
in Eriyūr-nāḍu,
(a subdivision) of Pāṇḍyakulāśani-vaḷanāḍu, have to supply
(one)
uṛakku of ghee per day, for one sacred lamp, by the Āḍavallāṉ
(measure).
48. From the ninety-six ewes assigned to the shepherd Vēmbaṉ Tachchaṉ,
residing
at Pāmbuṇi in Pāmbuṇi-kūṟṟam, (a subdivision) of
Nittavinōda-vaḷanāḍu.——he
himself and his dependents, (viz.) his son
Tachchaṉ Karambaṉ; (his) uterine brothers
Vēmbaṉ Vaḍugaṉ and
Vēmbaṉ Piravāgaṉ; and (his) uterine brother's son
Vaḍugaṉ
Vēmbaṉ, have to supply (one) uṛakku of ghee per day, for one
sacred lamp, by the
Āḍavallāṉ (measure).
49. From the ninety-six ewes assigned to the shepherd Tiruvaḍi Tār̥, residing
at
Koṅgavāḷār-aṅgāḍi, outside Tañjāvūr,——he himself and his
dependents, (viz.) the shep-
herd Eṉbāṉ Tukkaiyaṉ, living in the
same aṅgāḍi; the shepherd Nārāyaṇaṉ Pakkaṉ,
living at
Tribhuvanamādēvippēraṅgāḍi, outside Tañjāvūr; the shepherd
Śāttaṉ
Poṉṉaṉ, living in (the street called) Paṉmaiyār-teru,
outside Tañjavūr; and the
shepherd Pugaṛaṉ Tiruvaḍi, living at
Gaṇḍarāditya-chaturvēdimaṅgalam in
Poygai-nāḍu, (a subdivision)
of Vaḍagarai-Rājēndrasiṁha-vaḷanāḍu, have to
supply (one) uṛakku of
ghee per day, for one sacred lamp, by the Āḍavallāṉ (measure).
50. From the ninety-six ewes assigned to the shepherd Aṇukkaṉ Viḷakkaṉ,
residing
at Uyyakkoṇḍāṉ-terinda-tirumañjaṉattār-vēḷam, outside
Tañjāvūr,——he himself
and his dependents, (viz.) his uterine brothers
Aṇukkaṉ Kaḷari, Aṇukkaṉ Araṅgaṉ,
Aṇukkaṉ Kāri and Aṇukkaṉ
Śelvaṉ, have to supply (one) uṛakku of ghee per day, for
one sacred lamp, by the
Āḍavallāṉ (measure).
51. From the ninety-six ewes assigned to the shepherd Maṛapāḍi Pūvaḍi,
residing
at Peṟuṅgaṟai in Nallūr-nāḍu, (a subdivision) of
Nittavinōda-vaḷanāḍu,——he himself
and his dependents, (viz.) his uterine
brothers Maṛapāḍi Vāñjiyappēraiyaṉ, Maṛapāḍi
Maṛavaṉ and Maṛapāḍi
Śōṛaṉ; and the shepherd Kuṭṭaṉ Aiyāṟaṉ, living at Kāmara-
valli, a brahmadēya in Miṟai-kūṟṟam, (a subdivision)
of Vaḍagarai-Rājēndrasiṁha-
vaḷanāḍu, have to supply (one)
uṛakku of ghee per day for one sacred lamp, by the
Āḍavallāṉ
(measure).
52. From the ninety-six ewes assigned to the shepherd [Paṭṭa]ṉ Tēvaṉ,
residing
at Koṟṟamaṅgalam in Poyiṟkūṟṟam, (a subdivision) of
Rājarāja-vaḷa-
nāḍu,——he himself and his dependents, (viz.) his
uterine brothers Paṭṭaṉ Kurundaṉ and
Paṭṭaṉ Kuṉṟaṉ; the shepherd
Amaraṉ Kāri, living in the same village; and the
shepherd Ūraṉ Piramaṉ,
living at Pāchchil in the same nāḍu, have to supply (one)
uṛakku of
ghee per day, for one sacred lamp, by the Āḍavallāṉ (measure).
53. From the ninety-six ewes assigned to the shepherd Śūraṉ Eṛunūṟṟuvaṉ,
residing
at Śrī-Pūdi in Veṇṇi-kūṟṟam, (a subdivision) of
Nittavinōda-vaḷanāḍu,——he
himself and his dependents, (viz.) his sons
Eṛunūṟṟuvaṉ Nakkaṉ and Eṛunūṟṟuvaṉ
Ūdāri; (his) uterine
brother Śūraṉ Kāri; and Kāri Eṛunūṟṟuvan, the son of (his)
uterine
brother, have to supply (one) uṛakku of ghee per day, for one sacred lamp, by
the
Āḍavallāṉ (measure).
54. From the ninety-six ewes assigned to the shepherd Śuppiraṉ
Tiruvaḍigaḷ,
residing at [Veṭṭi]yār-Paḍaivīḍu in••
[Rājarāja-vaḷanāḍu],——he himself
and his dependents, (viz.) his sons
Tiruvaḍi Śēndaṉ and Tiruvaḍi Amarapuśaṅgaṉ;
the shepherd
Kumir̥-Pagaiyaṉ, living in the same street; and the shepherd
Śāttaṉ
Kōlaṉ, living at Vijayālaya-chaturvēdimaṅgalam in
Kāndāra-nāḍu, (a subdivi-
sion) of
Nittavinōda-vaḷanāḍu, have to supply (one) uṛakku of ghee per day, for
one
sacred lamp, by the Āḍavallāṉ (measure).
55. From the ninety-six ewes assigned to the shepherd Karandai Kāvaṉ, residing
in
Rājarāja-Brahma-mahārājaṉ-aṅgāḍi, outside Tañjāvūr,——he himself
and his depend-
ents, (viz.) his son Kāvaṉ Karandai; Maṛapāḍi
Śēramāṉ, the son of (his) father's
younger brother; the shepherd Pūmi.
miyaṉ, living in the same aṅgāḍi; and the
shepherd Kuruḍaṉ
Kuḷavaṉ, living at Uttamaśīliyār-vēḷam, outside Tañjāvūr,
have
to supply (one) uṛakku of ghee per day, for one sacred lamp, by the
Āḍavallāṉ
(measure).
56. From the ninety-six ewes assigned to the shepherd Āṇūr Karuvūr, residing
at
Narikkuḍichchēri, a hamlet of Śandiralēgai, a brahmadēya in
Ārkkāṭṭu-kūṟṟam,
(a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu,——he himself and his dependents,
(viz.)
Māṇi Kūttaṉ and Māṇi Vīraśōṛan, the sons of his
father's younger brother; Ulagaṉ
Tēvaṉ, the son of (his) father's younger
brother; and (his) maternal uncle (naṉmāmaṉ) Pālaṉ
Śūṟṟi, have
to supply (one) uṛakku of ghee per day, for one sacred lamp, by the
Āḍavallāṉ
(measure).
57. From the forty-eight cows assigned to the shepherd Śūraṉ Amaraṉ, residing
at
Uyyakkoṇḍāṉ-terinda-tirumañjaṉattār-vēḷam, outside
Tañjāvūr,——he himself
and his dependents, (viz.) his maternal uncle
Śūraṉ Pūśal, the shepherd Ārūr••
••living in the same vēḷam;
the shepherd Paṭṭaṉ Taḷiyaṉ, living in [the same vēḷam]; and
the
shepherd Araiyaṉ Tār̥, living at Śāttamaṅgalam in
Puṉṟiṟkūṟṟam, (a subdivi-
sion) of
Pāṇḍyakulāśani-vaḷanāḍu, have to supply (one) uṛakku of ghee per day, for
one
sacred lamp, by the Āḍavallāṉ (measure).
58. From the forty-eight cows assigned to the shepherd Eṛunūṟṟuvaṉ
Kūttaṉ,
residing at Iravikulamāṇikkanallūr in Kāndāra-nāḍu,
(a subdivision) of Nittavi-
nōda-vaḷanāḍu,——he himself and his
dependents, (viz.) his father's younger brother
Nakkaṉ Ārūr; Iraṇi Kaṇṇi,
the son of (his) father's younger brother; (his) uterine
brother's son
Ēṟaṉ Eṛunūṟṟuvaṉ; and Pūvaḍi Tirumaṛalai, the son of
(his)
father's younger brother, have to supply (one) uṛakku of ghee per day, for
one sacred lamp,
by the Āḍavallāṉ (measure).
59. From the forty-eight cows assigned to the shepherd Śiṟiyāṉ Śūṟṟi, residing
at
Pāṇḍyakulāntakanallūr in Kīṛvēṅgai-nāḍu, (a subdivision)
of Rājarāja-vaḷa-
nāḍu,——he himself and his dependents, (viz.)
his sons Śūṟṟi••• , Śūṟṟi
Kaṇṇan; (his) uterine brother
Śiṟiyāṉ Ārūr; and the shepherd Puḷiyaṉ Śūṟṟi, living
at
Śiṟukuḷattūr in Poyiṟkūṟṟam, (a subdivision) of
Rājarāja-vaḷanāḍu, have
to supply (one) uṛakku of ghee per day, for one
sacred lamp, by the Āḍavallāṉ (measure).
60. From the forty-eight cows assigned to the shepherd Irāmaṉ Marudaṉ,
residing
at••• aṅgāḍi, outside Tañjāvūr,——he himself and his dependents,
(viz.) his
uterine brother Irāmaṉ Vaḷavaṉ, (his) uterine brother's
son [Āchchaṉ Irā]maṉ;
and the shepherd Uṛakkaṉ Vaṭṭil, living at
Kshatriya śikhāmaṇipuram in
Rājarāja-vaḷanāḍu, have to supply
(one) uṛakku of ghee per day, for one sacred lamp,
by the Āḍavallāṉ
(measure).
61. From the forty-eight cows assigned to the shepherd Paṉaiyaṉ Taṉiyāṉ,
residing
at Uyyakkoṇḍāṉ-terinda-tirumañjaṉattār-vēḷam, outside
Tañjāvūr,——he himself
and his dependents, (viz.) the shepherd••••• living in
(the street called)
Śāliyatteru, within Tañjāvūr;••••• and the shepherd Kāri
Paṉaiyaṉ, living at Maṅgalanallūr in
Kīṛśeṅgili-nāḍu, (a subdivision)
of
Pāṇḍyakulāśani-vaḷanāḍu, have to supply (one) uṛakku of ghee per
day, for one sacred
lamp, by the Āḍavallāṉ (measure).
62. From the forty-eight cows assigned to the shepherd Kōvaṉ Ūraṉ, residing
at
Karuvugalvallam in Eriyūr-nāḍu, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu,——
he himself and his dependents, (viz.) his
uterine brothers Kōvaṉ Vaigundaṉ and Kōvaṉ
•• ḍi; and the shepherd
Ūraṉ Śūṟṟi, living in the same village, have to supply
(one) uṛakku of
ghee per day, for one sacred lamp, by the Āḍavallāṉ (measure).
63. From the forty-eight cows assigned to the shepherd Māṟaṉ [Kaṭṭi],
residing
at Vaḍavāyiḍam in Kīṛśūdi-nāḍu, (a subdivision) of
Pāṇḍyakulāśaṉi-vaḷanāḍu,——
he himself and his dependents, (viz.) his
son Kaṭṭi Kōṇai; (his) uterine brother Māṟaṉ
Vaḍugaṉ; and the
shepherd Tēvaṉ Kāri, living in the same village, have to supply
(one)
uṛakku of ghee per day, for one sacred lamp, by the Āḍavallāṉ
(measure).
64. From the forty-eight cows assigned to the shepherd Śāttaṉ [Kaṇṇi],
residing
at Kō[yilnallūr] in Mīypor̥-nāḍu, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu,——
he himself and his dependents, (viz.) the
shepherd Taṉiyaṉ Maṟavaṉ, living in the same
village; the shepherd Kōḷi
Kōyil, living at Vīraikkuḍi in Puṉṟiṟkūṟṟam, (a sub-
division) of the same nāḍu; and the shepherd Kilādiraṉ Oṟṟi,
living at Perumuḷḷūr in
Paṉṟiyūr-nāḍu, (a subdivision) of
Rājarāja-vaḷanāḍu, have to supply (one) uṛakku of
ghee per day, for one
sacred lamp, by the Āḍavallāṉ (measure).
65. From the forty-eight cows assigned to the shepherd Ai[yāṟaṉ]•••
residing at
Paṭṭam in Āvūr-kūṟṟam, (a subdivision) of
Nittavinōda-vaḷanāḍu,——he
himself and his dependents, (viz.) the shepherd
Viḷavaṉ Uttamaṉ, living in the same
village; the shepherd [Maṇḍai]
Aiyāṟaṉ, living in the same village; and the shepherd
Āchchaṉ Aṇṇāmalai,
living in the same village, have to supply (one) uṛakku of ghee per
day, for one sacred
lamp, by the Āḍavallāṉ (measure).
66. From the forty-eight cows assigned to the shepherd Taḷiyaṉ Araṅgaṉ,
residing
at Nāvalūr in Kīṛśūdi-nāḍu, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu,——he
himself and his dependents, (viz.) the
shepherd [Paṭṭaṉ] Tēvaṉ, living at Maṛaiyūr
in
Puṉṟiṟkūṟṟam, (a subdivision) of the same nāḍu; the shepherd
Poṟṟār̥ Tūduvaṉ,
living in the same village; and the shepherd Kaṇichchaṉ
Nāgaṉ, living in (the street
called) Rājavidyādharapperunderu, outside
Tañjāvūr, have to supply (one) uṛakku
of ghee per day, for one sacared
lamp, by the Āḍavallāṉ (measure).
67. From the forty-eight cows assigned to the shepherd Piśaṅgaṉ Śiṅgaṉ,
residing
at Peruṅgaṟai in Nallūr-nāḍu, (a subdivision) of
Nittavinōda-vaḷanāḍu,——
he himself and his dependents, (viz.) his uterine
brother Piśaṅgaṉ Pāṇḍaṉ; (his) uterine
brother's son•••• and the
shepherd Ku[ṟ]akkaḷaṉ Paṭṭaṉ,
living at Māṅguḍi, a hamlet of
[Rājakē]sari-chaturvēdimaṅgalam, a brahmadēya
in the same nāḍu;
and the shepherd Marudaṉ Nakkaṉ, living at Kāmaravalli-
chaturvēdimaṅgalam in Miṟai-kūṟṟam, (a subdivision) of
Rājēndraśiṅga-
vaḷanāḍu, have to supply (one) uṛakku of ghee
per day, for one sacred lamp, by the
Āḍavallāṉ (measure).
68. From the forty-eight cows assigned to the shepherd Ūri Kurundaṉ, residing
at
Karuvugalvallam in Eriyūr-nāḍu, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu,
——he himself and his dependents, (viz.) his
uterine brother Ūri Ko[ṇḍi]; Ūraṉ Paṭṭaṉ,
his father's younger brother; and
the shepherd Kuṉṟaṉ•• living in the same
village, have to supply (one)
uṛakku of ghee per day, for one sacred lamp, by the
Āḍavallāṉ
(measure).
69. From the forty-eight cows assigned to the shepherd Kambaṉ Kavaḍi, residing
at
Vijayālaya-chaturvēdimaṅgalam in Kāndāra-nāḍu, (a
subdivision) of Nitta-
vinōda-vaḷanāḍu,——he himself and his
dependents, (viz.) his uterine brother's son
Erēvayaṉ Ārūr; the shepherd
Koṟṟaṉ Maṛalai, living at Śembiyaṉmādēvi-
chaturvēdimaṅgalam in Aḷa-nāḍu, (a subdivision) of
Arumor̥dēva-vaḷanāḍu;
the shepherd Koṟṟaṉ Kāñjaṉ, living in the
same village; and the shepherd Tār̥ Kāḷi,
living at
Uyyakkoṇḍāṉ-terinda-tirumañjaṉattār-vēḷam, outside Tañjā-
vūr, have to supply (one) uṛakku of ghee per day, for one sacred lamp, by
the Āḍavallāṉ
(measure).
70. From the eight she-buffaloes and forty-eight ewes assigned to the shepherd
Śāttaṉ
Ambalam, residing at
Rājarāja-terinda-Pāṇḍi-tirumañjaṉattār-vēḷam, out-
side
Tañjāvūr,——he himself and his dependents, (viz.) the shepherd Taḷiyaṉ
Vīraṭṭaṉ,
living at the same vēḷam; the shepherd Tār̥ Maṛapāḍi,
living at Viraikkuḍi in
Puṉṟiṟkūṟṟam, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu; and the shepherd
Kaḷappāḷaṉ
Puṉṟiṟkāri, living at•••• in Mīy[por̥-nāḍu],
(a subdivision) of
the same nāḍu, have to supply (one) uṛakku of ghee per day, for one
sacred
lamp, by the Āḍavallāṉ (measure).
71. From the eight she-buffaloes and forty-eight ewes assigned to the shepherd
Kāri
Maṛapāḍi, residing at Uttamaśīliyār-vēḷam, outside
Tañjāvūr,——he himself and his
dependents, (viz.) his uterine brother
Kāḷi Aṇukkaṉ; the shepherd Kāri Śūṟṟi, living
at the same
vēḷam; and the shepherd Tiruvaṉ Mallaṉ, living at Abhimānabhūshaṇa-
terinda-vēḷam, have to supply (one) uṛakku of ghee per day, for one
sacred lamp, by the
Āḍavallāṉ (measure).
72. From the two she-buffaloes and eighty-four ewes assigned to the shepherd
Āchchaṉ
Śittiraku[tta]ṉ, residing at Tirukkuḍamūkkil in
Pāmbūr-nāḍu,
(a subdivision) of Uyyakkoṇḍār-vaḷanāḍu,——he
himself and his dependents, (viz.) his
uterine brothers Āchchaṉ Mō• ṉ, Āchchaṉ
Arumor̥ and Āchchaṉ Tūduvaṉ;
and the shepherd ••ṇiḍai Perumbuḷi,
living at Aṭṭuppaḷḷi-Niyamam in Eyi-
nāḍu, (a
subdivision) of Pāṇḍyakulāśani-vaḷanāḍu, have to supply (one)
uṛakku
of ghee per day, for one sacred lamp, by the Āḍavallāṉ
(measure).
73. From the eight she-buffaloes and forty-eight ewes assigned to the
shepherd
Aṉṉagaiyaṉ Śūṟṟi, residing in (the street called)
Āṉaikkaḍuvār-teru, outside
Tañjāvūr,——he himself and his dependents,
(viz.) his sons Śūṟṟi Tiruvēdi and Śūṟṟi
Mōḍaṉ; the
shepherd Maṛapāḍi Śīkiṭṭaṉ, living at Pūdikuḍi in
Ārkkāṭṭu-kūṟṟam,
(a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu; and the shepherd Nakkaṉ
Nārāyaṇaṉ,
living in the same village, have to supply (one) uṛakku of ghee per
day, for one sacred lamp,
by the Āḍavallāṉ (measure).
74. From the four she-buffaloes and seventy-two ewes assigned to the shepherd
Ti[ruvaḍi
Ku]ṟukkaḷaṉ, residing at Tribhuvanamādēvippēraṅgāḍi,
outside
Tañjāvūr,——he himself and his dependents, (viz.) his son
Kuṟukkaḷaṉ••
•••; the shepherd Vaḍugaṉ Maṛalai, living in the same
aṅgāḍi; and the
shepherd Mūrkkaṉ Aiyyāṟaṉ, living in the same
aṅgāḍi, have to supply (one) uṛakku of
ghee per day, for one sacred lamp, by
the Āḍavallāṉ (measure).
75. From the ninety-six ewes assigned to the shepherd Kaṇattāṉ Peṟṟāṉ,
residing
at Rājarāja-Brahma-mahārājaṉ-aṅgāḍi, outside
Tañjāvūr,——he himself and his
dependents, (viz.) the shepherd Śāttaṉ
Kaṇḍarāchchaṉ, living in (the street called)
[Maḍaippaḷḷi]-teru,
[outside] Tañjāvūr,••• ḍi Kōyil•••
•• Kiḷiyūr-nāḍu, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu; and the shepherd
Paṭṭaṉ Pūvaḍi, living
at Arumor̥dēva-terinda-tirupparigalattār-vēḷam, outside
Tañjāvūr,
have to supply (one) uṛakku of ghee per day, for one sacred lamp, by
the
Āḍavallāṉ (measure).
76. From the ninety-six ewes assigned to the shepherd Maṇṇai Vēmbaṉ,
residing
at Kamugaṉśēndaṉkuḍi in Vīraśōṛa-vaḷanāḍu, (a
subdivision) of Nittavinōda-
vaḷanāḍu,——he himself and his
dependents, (viz.) his uterine brothers Maṇṇai Nāraṇaṉ
and Maṇṇai
Paṭṭaṉ, have to supply (one) uṛakku of ghee per day, for one sacred lamp,
by
the Āḍavallāṉ (measure).
77. From the forty-eight cows assigned to the shepherd Tīymai Mālai, residing
at
Śāttamaṅgalam in Puṉṟiṟkūṟṟam, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu,——
he himself and his dependent, (viz.) the
shepherd [Kaṇ]ḍaṉ Paṉaiyaṉ, living at Uyyak-
koṇḍāṉ-terinda-tirumañjaṉattār-vēḷam, outside Tañjāvūr, have
to supply (one)
uṛakku of ghee per day, for one sacred lamp, by the
Āḍavallāṉ (measure).
78. From the forty-eight cows assigned to the shepherd Śūṟṟi Pugaṛaṉ, residing
at
Iḍavai in Maṇṇi-nāḍu, (a subdivision) of
Rājēndraśiṅga-vaḷanāḍu,——he himself and
his dependents, (viz.) his
father (tamappaṉ) Pugaṛaṉ Śūṟṟi; and (his) uterine
brother
Śūṟṟi Karumāṇikkam, have to supply (one) uṛakku of ghee per day,
for one sacred lamp,
by the Āḍavallāṉ (measure).
79. From the forty-eight cows assigned to the shepherd Śāttaṉ Kuṇamaḍi,
residing
at Maṛaiyūr in Puṉṟil-kūṟṟam, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu,——he
himself and his dependents, (viz.) his son
Kuṇamaḍi Vēmbaṉ and (his) uterine brother
Śāttaṉ Kāḷi, have
to supply (one) uṛakku of ghee per day, for one sacred lamp, by
the
Āḍavallāṉ (measure).
80. From the forty-eight cows assigned to the shepherd Kurundaṉ Marudaṉ,
residing
at Pūvaṇūr in Veṇṇi-kūṟṟam, (a subdivision) of
Nittavinōda-vaḷanāḍu,——
he himself and his dependents, (viz.) (his) uterine
brother Kurundaṉ Paṭṭaṉ; (his) uterine
brother's son Tachchaṉ
Kaṇapuravaṉ; and (his) cousin (naṉmachchuṉaṉ)
Veṇgāḍaṉ
Kaṇḍaṉ, have to supply (one) uṛakku of ghee per day, for one
sacred lamp, by the Āḍavallāṉ
(measure).
This is not a fresh inscription but only a continuation of No. 64, where the first two
lines
of it are published. A separate number has been given to it here in order to
facilitate
reference. Like Nos. 63 and 94 the subjoined inscription is a list of shepherds who
had to
supply ghee for lamps to the Rājarājēśvara temple. The former contain a
list of allot-
ments to various shepherds from the cattle presented to the temple by
Rājarājadēva
himself, while in Nos. 64 and 95, the cattle given
by the king, those given by other donors
and those which were represented by funds as
kāśu and akkam deposited in the temple
treasury for purchase of cattle, are assigned to various shepherds under the same conditions
as have been
specified in No. 63. Accordingly, Nos. 64 and 95 have to be treated as a
continuation of No.
63.
As in No. 94, the shepherds residing in the vicinity of Tanjore received a large
number of
cows and ewes. The following streets and other localities near Tanjore are
mentioned in this
connection:——Gāndharva-teru, Āṉaikkaḍuvār-teru, Āṉaiyāṭkaḷ-
teru,
Paṉmaiyār-teru, Vīraśōṛapperunderu,
Rājavidyādhyarapperunderu,
Tribhuvanamādēvippēraṅgāḍi,
Uyyakkoṇḍāṉ-terinda-tirumañjaṉattār-vē-
ḷam,
Rājarāja-terinda-Pāṇḍi-tirumañjaṉattār-vēḷam,
Uttamaśīliyār-vēḷam,
Abhimānabhūshaṇa-terinda-vēḷam,
Pañchavaṉmādēviyār-vēḷam and Śivadā-
saṉśōlai alias Rājarāja-Brahma-mahārājaṉ-paḍaivīḍu. Raudramahākāḷattu-
maḍaviḷāgam (paragraph
5) and Brahmakuṭṭam (paragraph 6) were evidently
called after the temple situated in
each of them. Of these two, Brahmakuṭṭam is
already known to us from No. 66 above.
The foregoing streets, temples and other quarters
of the town are said to have been outside
(puṟambaḍi) Tañjāvūr. Śāliyatteru
(paragraphs 7 and 16) and
Pāṇḍi-vēḷam (paragraphs 31 and 48) are the only localities
mentioned as having
been inside (uḷḷālai) Tañjāvūr.
In describing the villages of shepherds who did not belong to Tanjore or its neighbour-
hood, the following territorial divisions are
mentioned:——Pāṇḍyakulāśani-vaḷanāḍu,
Rājēndrasiṁha-vaḷanāḍu,
Rājarāja-vaḷanāḍu, Nittavinōda-vaḷanāḍu, Kshat-
riyaśikhāmaṇi-vaḷanāḍu, Kēraḷāntaka-vaḷanāḍu,
Vaḍa-Kōṉāḍu and Arumoṛ-
idēva-vaḷanāḍu.
Kēraḷāntaka-vaḷanāḍu and Kshatriyaśikhāmaṇi-
vaḷanāḍu were
called after the surnames Kēraḷāntakaṉ and
Kshatriyaśikhāmaṇi,
probably of the king himself. As regards some of the other
names, see p. 437 above.
Donations in the shape of money, she-buffaloes, cows and ewes are referred to as having
been
made by the king's officers, and other individuals and groups of men, for burning lamps
in the
temple. Among the donors are a number of people who appear to have contributed
under special circumstances. Military operations were evidently going on, perhaps
towards
the close of Rājarāja's reign, at Kōr̥, i.e.
Uṟaiyūr, the ancient Chōḷa capital. A
number of the king's officers who
were in some way or other connected with the battle were
probably afraid they would be
disgraced by the king for the part they had plaved in it.
These officers seem to have vowed to
put up lamps in the temple, in case they escaped from
being disgraced. The names of 14 donors
for the maintenance of such lamps are mentioned.
Eight of them have the title perundaram
prefixed to their names, viz. (1) Uttaraṅgu-
ḍaiyāṉ
Kōṉ Vīdiviḍaṅgaṉ alias Villavaṉ-Mūvēndavēḷāṉ; (2) Mārāyaṉ Rāja-
rājaṉ; (3) Kaṇḍarāchchaṉ Paṭṭālagaṉ alias
Nittavinōda-Viṛupparaiyaṉ; (4)
Ālattūruḍaiyāṉ Kāḷaṉ Kaṇṇappaṉ
alias Rājakēsari-Mūvēndavēḷāṉ; (5) Lōka-
mārāyaṉ; (6)
Rājakēsari-Mūvēndavēḷāṉ; (7) Vayiri Śaṅgaraṉ; and (8)
Kōvaṉ
Tayilayyaṉ. The proper name of a ninth person with the same title is lost.
Three out
of the fourteen donors were arbitrators (naḍuvirukkai śeyda) and were
apparently Brāhmaṇas,
viz. (1) Śāvāndi-Paṭṭaṉ Pūvattaṉ Pūvattaṉār
and (2) Śuvara-Paṭṭaṉ Pūvatta-
Paṭṭaṉār of Koṭṭaiyūr,
who were residing at Kāmaravalli-chaturvēdimaṅgalam,
a brahmadēya in
Miṟai-kūṟṟam, a subdivision of Rājēndrasiṁha-vaḷanāḍu and
(3)
Dāmōdara-[Paṭṭaṉ] of Kaḍalaṅguḍi. One of the donors was
the sēnāpati
Kuravaṉ Ulagaḷandāṉ alias
Rājarāja-mahārājaṉ. The last of the fourteen
donors was Amudaṉ Tēvaṉ
alias Rājavidyādhara-Viṛupparaiyaṉ of Śembaṅguḍi
in
Āvūr-kūṟṟam, a subdivision of Nittavinōda-vaḷanāḍu.
The foregoing donations were made apparently in fulfilment of vows. There were
also others
which were evidently made out of a desire to acquire merit. Two of the persons
mentioned in the
preceding paragraph occur also among the voluntary donors, viz. (1)
Amudaṉ
Tēvaṉ alias Rājavidyādhara-Viṛupparaiyaṉ and (2) the
sēnāpati
Kuravaṉ Ulagaḷandāṉ alias
Rājarāja-mahārājaṉ. Three others, whose names are
already known to us from other
Tanjore inscriptions, are also mentioned among the voluntary
donors, viz. (1)
Ādittaṉ Sūryaṉ alias Teṉṉavaṉ-Mūvēn davēḷāṉ, the headman
of
Poygai-nāḍu; (2) Īrāyiravaṉ Pallavayaṉ alias
Mummaḍi-Śōṛa-Pōśaṉ of
Araiśūr in Pāmbuṇi-kūṟṟam, a
subdivision of Nittavinōda-vaḷanāḍu; and (3)
the royal secretary Kāṟāyil
Eḍuttapādam, the headman of Rājakēsarinallūr.
Among new names, Ilāḍamādēviyār (paragraphs 27, 34 and 56) is the most
important.
She was evidently a queen of Rājarājadēva. She set up an image of
Pāśupatamūrt-
tigaḷ and presented cows and she-buffaloes for lamps to
the image. In all probability,
her gift of this image is recorded in some inscription in the
inner enclosure of the temple
which is still buried underground. The same is probably the case
with another inscription
which must have registered the setting up of the image to which the
priest Īśānaśiva-
Paṇḍita presented money for lamps (paragraph 82).
Another new name which is interest-
ing is the Perundaram
Karikāla-Karṇa (or Kaṇṇa)-Pallavaraiyaṉ (paragraphs 64
and 69)
who may be identical with the Perundaram Vayiri Arumor̥ alias
Karikāla-
Karṇa-Pallavaraiyaṉ (paragraph 79). He was apparently
called after a prince named
Karikāla-Karṇa. If this be the case, we may suppose that
Rājarāja's elder brother
Āditya-Karikāla had a son named
Karikāla-Karṇa (or Kr̥shṇa) who was probably
living
during the reign of Rājarāja.
The other names of individuals which occur among the voluntary donors are:——(1) the
merchant
(vyāpārin) Āchchaṉ Kōṉūrkkāḍaṉ alias
Rājavidyādhara-māyilaṭṭi; (2)
the Perundaram
Rājarāja-Vāṇakōvaraiyaṉ, (perhaps identical with Vāṇōgavaraiyaṉ
of
paragraph 43 and with the Perundaram Vāṇakōvaraiyan of paragraph 53); (3)
the
Śōṉagaṉ Śāvūr Parañjōdi; (4) Pūdi Śāttaṉ, the
headman of Miḍūr; (5) the
Perundaram Nambaṉ Kūttāḍi alias
Jayaṅgoṇḍa-Śōṛa-Brahma-mahārājaṉ; (6) the
Perundaram Tirumalai
Veṇgāḍaṉ, the headman of Vayalūr; (7) the Perundaram
Kōṉ
Śūṟṟi alias Arumor̥-Pallavaraiyaṉ (perhaps identical with
the Perundaram Arumor̥-
Pallavaraiyaṉ of paragraph 70) and (8) the
Perundaram Nittavinōda-mahārājaṉ.
The following groups of men are also mentioned among the donors:——
(1)
Uḍaiyār-Śrī-Rājarājadēvar-Mummaḍi-Śōṛa-terinda-parivārattār,
(2)
Jananātha-terinda-parivārattār,
(3) Mūlaparivāra-viṭṭēṟu
alias Jananātha-terinda-parivārattār and
(4)
Palavagai-paṛam-paḍaigaḷilār.
2. [To] the shepherd••••• residing in (the street called)
Gāndharva-teru,
outside Tañjāvūr, were assigned ninety-six [ewes in all],
(viz.) sixty-
nine ewes out of the cattle presented by the lord
Śrī-Rājarājadēva; and [twenty-seven
ewes which could be got], at the rate of
three for each kāśu, for the nine kāśu given out of
the money deposited by
the Perundaram Uttaraṅguḍaiyāṉ Kōṉ Vīdiviḍaṅgaṉ
alias
Villavaṉ-Mūvēndavēḷāṉ for the sacred lamps (which he) had
(vowed) to put up (in
case) “no filth was thrown (on) him
in the war of the lord Śrī-Rājarājadēva at Kōr̥.”
From (the milk of these ninety-six ewes) he himself and his dependents,
(viz.) Mādēvaṉ
Madiyāṉ, the son of his father's younger brother; the
shepherd Āvūr Echchil, living
at Śandiralēgai in
Ārkkāṭṭu-kūṟṟam, (a subdivision) of Pāṇḍyakulāśani-
vaḷanāḍu; the shepherd Āvūr Kaṇṇi, living in the same village; and
the shepherd
Tiruvaḍi Śūṟṟi, living in Tribhuvanamādēvippēraṅgāḍi,
outside Tañjāvūr, have
to supply (one) uṛakku of ghee per day, for one
sacred lamp, by the Āḍavallāṉ (measure).
7. To the shepherd Ēnaṉ Iravi, residing at Uyyakkoṇḍāṉ-terinda-tirumañja-
ṉattār-vēḷam, outside Tañjāvūr, were assigned ninety-six ewes in
all, (viz.) fifty-two
ewes out of the cattle presented by the lord
Śrī-Rājarājadēva; and forty-four ewes out of
the ewes given by the
Perundaram Uttaraṅguḍaiyāṉ Kōṉ Vīdiviḍaṅgaṉ
alias
Villavaṉ [Mūvēndavēḷāṉ], for the sacred lamps (which he)
had (vowed) to put up
“(in case) no filth was thrown [(on) him in the war
of the lord Śrī-Rājarājadēva at
Kōr̥].” From (the milk of these
ninety-six ewes) he himself and his dependents, (viz.) his
maternal uncle
Vīraṉ Kāḍaṉ; the shepherd•••• , living in (the street
called)
Śāliyatteru, within Tañjāvūr; the shepherd Kaṇḍaṉ
Kāḍaṉ, living at [Abhimāna-
bhūshaṇa]-terinda-vēḷam; and the
shepherd Kaṇḍaṉ Irāmaṉ, living in the same
vēḷam, have to supply
(one) uṛakku of ghee per day, for one sacred lamp, by the
Āḍavallāṉ
(measure).
8. To the shepherd Śittakuṭṭi Paramaṉ, residing in (the street called)
Āṉaik-
kaḍuvār-teru, outside Tañjāvūr, [were assigned]
ninety-six ewes in all, (viz.) (1)•
[ewes out of the cattle presented
by] the lord Śrī-Rājarājadēva; (2) [twenty-one
ewes] (which could be got),
[at the rate of three] ewes for each kāśu, for seven kāśu, in
all,
(viz.) four kāśu, given out of the money deposited by the Perundaram
[Kōvaṉ] Tayi-
layyaṉ for the sacred lamps (which he) had
(vowed) to put up “(in case) no filth was thrown
(on) him in the war of
the lord Śrī-Rājarājadēva at Kōr̥;” and three kāśu given
out
of the treasury of the lord Śrī-Rājarājēśvaramuḍaiyār; (3) eighteen ewes
(which
could be got), at the rate of three ewes for each kāśu, for the six
kāśu given out of the money
deposited by [the Perundaram
Kaṇḍa]rāchchaṉ Paṭṭālagaṉ alias Nittavinōda-
Viṛupparaiyaṉ for the sacred lamps (which he) had (vowed) to
put up “(in case) no filth was
thrown (on) him in the war of the lord
Śrī-Rājarājadēva at Kōr̥;” and (4) [two ewes]
(which could be
got) [for the five akkam] given out of the treasury of the lord Śrī-
Rājarājēśvaramuḍaiyār. From (the milk of these ninety-six ewes) he
himself and his
dependents, (viz.) his uterine brother Śittakuṭṭi Nakkaṉ
and (his) cousin Śaṅgaṉ
Śittakuṭṭi; and the shepherd Kaṟṟaḷi
Araṭṭaṉ, living in the same street, have to
supply (one) uṛakku of ghee per
day, for one sacred lamp, by the Āḍavallāṉ (measure).
9. To the shepherd•• Koṟṟaṉ, residing at [Uyyakkoṇḍāṉ-terinda]-
tiru[mañjaṉattār]-vēḷam, [outside Tañjāvūr], were assigned
ninety-six ewes in all,
(viz.) forty-eight ewes out of the cattle presented by the lord
Śrī-Rājarājadēva; twenty-
four ewes, which could be got, at the rate
of four for each kāśu, for the six kāśu given out of the
treasury of the lord
Śrī-Rājarājēśvaramuḍaiyār; and twenty-four ewes (which could
be got),
at the rate of three ewes for each kāśu, for the eight kāśu given out of the
money
deposited by the Perundaram Mārāyaṉ-Rājarājaṉ for the sacred lamps
(which he) had
(vowed) to put up “(in case) no filth was thrown
(on) him in the war of the lord Śrī-
Rājarājadēva at
Kōr̥.” From (the milk of these ninety-six ewes) he himself and
his
dependents, (viz.) his father (tamappaṉ) Śatturu Maṛapāḍi,
(his) uterine brother
Maṛapāḍi Pichchaṉ; and (his) nephew••••••• for
one
sacred lamp•••
10. To the shepherd Nilaiyaṉ Araṭṭaṉ, residing at Uyyakkoṇḍāṉ-terinda-
tirumañjaṉattār-vēḷam, outside Tañjāvūr, were assigned ninety-six
ewes in all,
(viz.) (1) forty-eight ewes and four she-buffaloes, out of the cattle
presented by the lord Śrī-
Rājarājadēva, (the latter) being
equivalent to twenty-four ewes at the rate of six ewes for
each she-buffaloe and (2)
twenty-four ewes, which could be got for [the six kāśu given out
of the treasury of
the lord Śrī-Rājarājēśvaramuḍaiyār], at the rate of four ewes
for [each
kāśu]. From (the milk of these ninety-six ewes) he himself and his
dependents,
(viz.) his uterine brothers Nilaiyaṉ Pichchaṉ and Nilaiyaṉ
Aṛagaṉ; Perumāṉ
Kāḍaṉ, the son of (his) father's elder brother; and
Kuruḍaṉ Śaṅgaṉ, the son of
(his) father's elder brother, [have to supply
(one) uṛakku of ghee per day], for one sacred
lamp, by the Āḍavallāṉ
(measure).
11. To the [shepherd] Śīlaṉ Kārāṉai••••• , outside
Tañjāvūr, were
assigned ninety-six ewes in all, (viz.) forty-eight ewes out of the cattle
presented by
the lord Śrī-Rājarājadēva; and forty-eight ewes, which could be got, at the
rate
of three for each kāśu, for sixteen kāśu•• (viz.) (1)•••
kāśu
deposited by the Perundaram Kaṇḍarāchchaṉ Paṭṭālagaṉ,
alias Nittavinōda-
Viṛupparaiyaṉ for the sacred lamps (which
he) had (vowed) to put up “(in case) no filth
was thrown (on) him in
the war of the lord Śrī-Rājarājadēva at Kōr̥,” and (2)•
••• [the treasury] of the lord Śrī-Rājarājēśvaramuḍaiyār. From (the
milk
of these ninety-six ewes) he himself and his dependents, (viz.) his uterine
brothers Śīlaṉ
Pichchaṉ and Śīlaṉ Aravaṉ; (his) brother's son
Pichchaṉ Śīlaṉ; and the shepherd
Śūṟṟi Aiyyaṉ, living at
[Arumaḍal] in Kīṛ-Śeṅgiḷi-nāḍu, (a subdivision)
of
Pāṇḍyakulāśani-vaḷanāḍu, have to supply (one) uṛakku of ghee per
day, for one sacred
lamp, by the Āḍavallāṉ (measure).
12. To the shepherd Nakkaṉ Uttamaṉ, residing in (the street called)
Āṉaikkaḍuvār-
teru, outside Tañjāvūr, were assigned
ninety-six ewes in all, (viz.) (1) forty-eight ewes
and three she-buffaloes out of the
cattle presented by the lord Śrī-Rājarājadēva, (the
latter) being
equivalent to eighteen ewes at the rate of six for each she-buffaloe; and (2) thirty
ewes, which, at the rate of two for each cow, are equivalent to the fifteen cows
given out of the
cows assigned by the Perundaram Ālattūruḍaiyāṉ Kāḷaṉ
Kaṇṇappaṉ alias Rājakē-
sari-Mūvēndavēḷāṉ for the
sacred lamps (which he) had (vowed) to put up “(in case) no
filth was
thrown (on) him in the war of the lord Śrī-Rājarājadēva at Kōr̥.”
From
(the milk of these ninety-six ewes) he himself and his dependents, (viz.)
his uterine brother
Nakkaṉ Kāḍaṉ; the shepherd Iḍaikkarai Śūṟṟi,
living in the same street; and the
shepherd Ūraṉ Kuṭṭēṟaṉ, living in the same
street, have to supply (one) uṛakku of ghee
per day, for one sacred lamp, by the
Āḍavallāṉ (measure).
13. To the shepherd Kuḷavaṉ Araṅgaṉ, residing at Uyyakkoṇḍāṉ-terinda-
tirumañjaṉattār-vēḷam, outside Tañjāvūr, were assigned ninety-six
ewes in all,
(viz.) (1) forty-eight ewes and four she-buffaloes from the cattle
presented by the lord
Śrī-Rājarājadēva, (the latter being equivalent) to
twenty-four ewes, at the rate of six for
each she-buffaloe; and (2) twenty-four ewes (which
could be got), at the rate of four for each
kāśu, for the six kāśu given
out of the treasury of the lord Śrī-Rājarājēśvaramuḍaiyār.
From (the milk
of these ninety-six ewes) he himself and his dependents, (viz.) his uterine
brother
Kuḷavaṉ Śēndaṉ; the shepherd Śūṟṟi Vēmbaṉ, living in the
same vēḷam; the
shepherd Kāḍaṉ [Ko]ṟṟaṉ, living in the same
vēḷam; and the shepherd Aṇukkuḍi
Tirumalai, living at
Rājarāja-terinda-Pāṇḍi-tirumañjaṉattār-vēḷam, have
to supply (one)
uṛakku of ghee per day, for one sacred lamp, by the Āḍavallāṉ
(measure).
14. To the shepherd Nakkaṉ Piraṇḍai, residing at Uttamaśīliyār-vēḷam,
outside
Tañjāvūr, were assigned ninety-six ewes in all, (viz.) forty-eight
ewes out of the cattle
presented by the lord Śrī-Rājarājadēva; and forty-eight
ewes, (which could be got), at
the rate of three for each kāśu, for the sixteen
kāśu given out of the money deposited by the
Perundaram Uttaraṅguḍaiyāṉ
Kōṉ Vīdiviḍaṅgaṉ alias Villavaṉ Mūvēndavēḷāṉ
for the sacred
lamps (which he) had (vowed) to put up “(in case) no filth was thrown
(on) him
in the war of the lord Śrī-Rājarājadēva at Kōr̥.” From
(the milk of these ninety-six
ewes) he himself and his dependents, (viz.) his
uterine brothers Nakkaṉ Śūṟṟi and Nakkaṉ
Śeṭṭi; (his) cousin
Kaṇḍaṉ Piraṇḍai; and the shepherd Nīlaṉ Paṭṭi, living
at
••ṇṇai in Tirunaṟaiyūr-nāḍu, (a subdivision) of
Kshatriyaśikhāmaṇi-
vaḷanāḍu, have to supply (one) uṛakku of
ghee per day, for one sacred lamp, by the
Āḍavallāṉ (measure).
15. [To] the shepherd Vēmbaṉ [Aravaṉ]; residing at
Uttamaśīliyār-vēḷam,
outside Tañjāvūr, were assigned ninety-six ewes
in all, (viz.) forty-eight ewes out of the
cattle presented by the lord
Śrī-Rājarājadēva; eighteen ewes, (which could be got),
at the rate of
three for each kāśu, for the six kāśu given out of the money deposited by
the
Perundaram Kaṇḍarāchchaṉ Paṭṭālagaṉ alias
Nittavinōda-Viṛupparaiyaṉ for
the sacred lamps (which he) had (vowed)
to put up “(in case) no filth was thrown (on) him in
the war of the lord
Śrī-Rājarājadēva at Kōr̥;” and thirty ewes which, at the rate of
two
ewes for each cow, (are equivalent) to the fifteen cows given out of the cows
assigned by
the Perundaram Ālattūruḍaiyāṉ Kāḷaṉ Kaṇṇappaṉ
alias Rājakēsari-Mūvēnda-
vēḷāṉ for the sacred lamps
(which he) had (vowed) to put up “(in case) no filth was
thrown
(on) him in the war at Kōr̥.” From (the milk of
these ninety-six ewes) he himself and his
dependents (viz.) his uterine brother
Vēmbaṉ Muppuḷi••• Eṛuvaṉ Vēmbaṉ;
Vaḍugaṉ Nāgaṉ, the son of (his)
father's younger brother; and the shepherd Nakkaṉ
Śēndaṉ, living at
Abhimānabhūshaṇa-terinda-vēḷam, outside Tañjāvūr, have
to supply
(one) uṛakku of ghee per day, for one sacred lamp, by the Āḍavallāṉ
(measure).
16. To the shepherd••• Kāḍaṉ, residing in (the street called)
Śāliyatteru,
within Tañjāvūr, were assigned ninety-six ewes in all,
(viz.) fifty-two ewes out of the
cattle presented by the lord
Śrī-Rājarājadēva; and forty-four ewes out of the ewes given
by the
Perundaram Uttaraṅguḍaiyāṉ Kōṉ Vīdiviḍaṅgaṉ alias
Villavaṉ-Mūvēn-
davēḷāṉ for the sacred lamps (which he) had
(vowed) to put up “(in case) no filth was
thrown (on) him in the war of
the lord Śrī-Rājarājadēva at Kōr̥.” From (the milk of
these
ninety-six ewes) he himself and his dependents, (viz.) the shepherd Kaḷvaṉ
Śeruvaṉ,
living at Pañchavaṉmādēviyār-vēḷam alias
Kaidavakaida•• -vēḷam,
outside Tañjāvūr; the shepherd Śeruvaṉ
Pār̥, living in the same vēḷam; the shepherd
Śeruvaṉ Piśaṅgaṉ,
living in the same vēḷam; and the shepherd Śeruvaṉ Kāmaṉ,
living in the
same vēḷam, have to supply (one) uṛakku of ghee per day, for one sacred
lamp,
by the Āḍavallāṉ (measure).
17. To the shepherd Araṅgaṉ Paṭṭaṉ, residing at Kamugañjēndaṉkuḍi
in
Vīraśōṛa-vaḷanāḍu, (a subdivision) of
Nittavinōda-vaḷanāḍu, were assigned
ninety-six ewes in all, (viz.)
forty-eight ewes out of the cattle presented by the lord Śrī-
Rājarājadēva; twelve ewes, (which could be got), at the rate of three
for each kāśu, for
the four kāśu given out of the money deposited by the
Perundaram Uttaraṅguḍaiyāṉ
Kōṉ Vīdiviḍaṅgaṉ alias
Villavaṉ-Mūvēndavēḷāṉ for the sacred lamps (which he)
had (vowed)
to put up “(in case) no filth was thrown (on) him in the war of the lord
Śrī-
Rājarājadēva at Kōr̥;” eighteen ewes, (which could
be got), at the rate of three for
each kāśu, for the six kāśu given out
of the money deposited by the Perundaram Kaṇḍa-
rāchchaṉ
Paṭṭālagaṉ alias Nittavinōda-Viṛupparaiyaṉ for the
sacred lamps
(which he) had (vowed) to put up “(in case) no filth was thrown (on)
him in the
war of the lord Śrī-Rājarājadēva at Kōr̥;” sixteen ewes,
(which could be got),
at the rate of four for each kāśu, for the four
kāśu given out of the treasury of the lord
Śrī-Rājarājēśvaramuḍaiyār;
and two ewes, (which could be got), for the five akkam
given out of the same
treasury. From (the milk of these ninety-six ewes) he himself and his
dependents,
(viz.) his sons Paṭṭaṉ Āchchaṉ, Paṭṭaṉ Pākkaraṉ, Paṭṭaṉ Pūdi
and
Paṭṭaṉ Tār̥, have to supply (one) uṛakku of ghee per day, for one
sacred lamp, by the
Āḍavallāṉ (measure).
19. To the shepherd Maṛapāḍi Kumaraṉ, residing in (the street called)
Āṉaikka-
ḍuvār-teru, outside Tañjāvūr, were assigned
ninety-six ewes in all, (viz.) forty-eight
ewes out of the cattle presented by the lord
Śrī-Rājarājadēva; twenty-four ewes, (which
could be got), at the rate of
four for each kāśu, for the six kāśu given out of the treasury
of the lord
Śrī-Rājarājēśvaramuḍaiyār; six ewes, (which could be got), at the rate
of three for each kāśu, for the two kāśu given out of the same
treasury; and eighteen ewes,
which, at the rate of two ewes for each cow, (are
equivalent) to the nine cows given out of the
cows (surabhi) of the same
(god). From (the milk of these ninety-six ewes) he himself
and his dependents,
(viz.) his son Kumaraṉ Viḷakkaṉ; his uterine brother
Maṛapāḍi
Śūṟṟi; and the shepherd Āvūr Kuṉṟāḍi, living in (the
street called) Gāndharva-
teru, outside Tañjāvūr, have to
supply (one) uṛakku of ghee per day, for one sacred lamp,
by the Āḍavallāṉ
(measure).
21. To the shepherd Koṅgaṉ Āchchaṉ, residing in (the street called)
Āṉai-
āṭkaḷ-teru, outside Tañjāvūr, (were assigned)
ninety-six ewes in all, (viz.) forty-eight ewes,
which, at the rate of two for each cow,
(are equivalent to) the twenty-four cows given out of the
cattle presented by the lord
Śrī-Rājarājadēva; and forty-eight ewes given out of the ewes
assigned, for sacred
lamps, by the Perundaram Araiśūruḍaiyāṉ Īrāyiravaṉ
Pallavayaṉ
alias Mummaḍi-Śōṛa-Pōśaṉ of Araiśūr in
Pāmbuṇi-kūṟṟam, (a sub-
division) of
Nittavinōda-vaḷanāḍu. From (the milk of these ninety-six ewes) he
himself
and his dependents, (viz.) his uterine brother Koṅgaṉ Vīraṭṭaṉ;
the
shepherd Araṅgaṉ Kūḍam, living in (the street called)
Āṉaiāṭkaḷ-teru,
outside Tañjāvūr; the shepherd Kāri
Kuḍitāṅgi, living in (the street called)
Paṉmaiyār-teru, outside Tañjāvūr; and the shepherd
Ūraṉ Śōlai, living at
Maṅgalavāyil in Poyiṟkūṟṟam, (a
subdivision) of Rājarāja-vaḷanāḍu, have to
supply (one) uṛakku of
ghee per day, for one sacred lamp, by the Āḍavallāṉ (measure).
22. To the shepherd Kumir̥ Śūraṉ, residing at Uyyakkoṇḍāṉ-terinda-
tirumañjaṉattār-vēḷam, outside Tañjāvūr, were assigned
forty-eight cows in all, (viz.)
forty-two cows out of the cattle presented by the lord
Śrī-Rājarājadēva; and six cows,
(which could be got) for the four
kāśu given out of the money deposited, for sacred lamps,
by the palace-woman
(peṇḍāṭṭi), Varaguṇaṉ Eṛuvattūr of
Uyyakkoṇḍāṉ-terinda-
tirumañjaṉattār-vēḷam. From (the milk of
these forty-eight cows) he himself and his
dependents, (viz.) his son Śūraṉ
Kumir̥; his uterine brothers Kumir̥ Āṉai and
Kumir̥ Āyiravaṉ; and
the shepherd Kumaraṉ Vāṭṭāṟaṉ, living at Kshatri-
yaśikhāmaṇipuram in Kīṛvēṅgai-nāḍu, (a subdivision) of
Rājarāja-vaḷanāḍu,
have to supply (one) uṛakku of ghee per day, for one
sacred lamp, by the Āḍavallāṉ
(measure).
23. To the shepherd Tūṟaṉ Kuḷirndāṉ, residing at Peruṅguḍi, a hamlet
of Rājā-
śraya-chaturvēdimaṅgalam in Uṟaiyūr-kūṟṟam,
(a subdivision) of Kēraḷāntaka-
vaḷanāḍu, were assigned
forty-eight cows in all, (viz.) forty-two cows out of the cattle
presented by the lord
Śrī-Rājarājadēva; and six cows, (which could be got) for the
four
kāśu given out of the money deposited, for sacred lamps, by the Perundaram
Śembaṅ-
guḍaiyāṉ Amudaṉ Tēvaṉ alias
Rājavidyādhara-Viṛupparaiyaṉ of Śembaṅguḍi
in
Āvūr-kūṟṟam, (a subdivision) of Nittavinōda-vaḷanāḍu. From
(the milk of these
forty-eight cows) he himself and his dependents, (viz.) his
son Kuḷirndāṉ Aiyyaṉ;
the shepherd Mananilai Poṉṉaṉ, residing at
Peruṅguḍi, a hamlet of Rājāśraya-
chaturvēdimaṅgalam in
Uṟaiyūr-kūṟṟam, (a subdivision) of Kēraḷāntaka-
vaḷanāḍu; the shepherd Aṟiñji Kōḍaṉ, living in the same village;
and the shepherd
Śāttaṉ Kāḍaṉ, living at Tuṟaikkuḍi in
Vaḍa-Kōṉāḍu, have to supply (one) uṛakku
of ghee per day, for one sacred
lamp, by the Āḍavallāṉ (measure).
24. To the shepherd Māyāṉ Araṭṭaṉ, residing at
Uyyakkoṇḍāṉ-terinda-tiru-
mañjaṉattār-vēḷam, outside
Tañjāvūr, were assigned ninety-six ewes in all, (viz.) (1)
forty-eight ewes
and four she-buffaloes out of the cattle presented by the lord Śrī-Rāja-
rājadēva, (the latter being equivalent to) twenty-four ewes, at the rate
of six ewes for each
she-buffaloe; and (2) twenty-four ewes, (which could be got) for
the six kāśu given
from the treasury of the lord
Śrī-Rājarājēśvaramuḍaiyār. From (the milk of these
ninety-six ewes) he
himself and his dependents, (viz.) the shepherd Vaḍugaṉ Aiññūṟ-
ṟuvaṉ, living at Tiruvāvaṇam in Kuṉṟiṟkūṟṟam, (a
subdivision) of Rājarāja-
vaḷanāḍu; the shepherd Vaḍugaṉ
Kuṉṟaṉ, living at Perumbulivāy surrounded
by Iḷambulivāy in
Rājarāja-vaḷanāḍu; the shepherd Kaliyaṉ [Kaṇ]ḍaṉ, living
at
Perumbuliyūr in Panaṅgāṭṭu-nāḍu, (a subdivision) of
Pāṇḍyakulāśani-
vaḷanāḍu; and the shepherd Kaliyaṉ
Ūraṉ, living in the same village, have to supply
(one) uṛakku of ghee per day,
for one sacred lamp, by the Āḍavallāṉ (measure).
25. To the shepherd Aiyāṟaṉ Vaḍavāyil, residing in (the street called)
Āṉaikkaḍu-
vār-teru, outside Tañjāvūr, were assigned
forty-eight cows in all, (viz.) forty-two cows out
of the cattle presented by the lord
Śrī-Rājarājadēva; and six cows, (which could be got) for
the four
kāśu given out of the money deposited, for sacred lamps, by the palace-woman (peṇ-
ḍāṭṭi) Varaguṇaṉ Eṛuvattūr of
Uyyakkoṇḍāṉ-terinda-tirumañjaṉattār-vēḷam.
From (the milk
of these forty-eight cows) he himself and his dependents, (viz.) the
shepherd
Śilaiyaṉ Nakkaṉ, living at Kīṛteṅgam būṇḍi alias
Kumāramaṅgalam in
Rājarāja-vaḷanāḍu; the shepherd Nakkaṉ
Śūṟṟi, living in the same village; the
shepherd Viḍamaṉ Tiṟaṉ, living at
Vīraikkuḍi in Kuṉṟiṟkūṟṟam, (a subdivision)
of
Rājarāja-vaḷanāḍu; and the shepherd Kurundaṉ Āli, living at
Vaḍavāyiḍam
in Kīṛśūdi-nāḍu, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu, have to supply
(one) uṛakku of ghee per day,
for one sacred lamp, by the Āḍavallāṉ (measure).
26. To the shepherd Kavaḍi Paṭṭaṉ, residing in (the street called)
Vīraśōṛapperun-
deru, outside Tañjāvūr, were assigned
forty-eight cows in all, (viz.) forty-two cows out
of the cattle presented by the lord
Śrī-Rājarājadēva; and six cows, (which could be
got) for the four
kāśu given out of the money deposited, for sacred lamps, by the palace-
woman, Varaguṇaṉ Eṛuvattūr of
Uyyakkoṇḍāṉ-terinda-tirumañjaṉattār-
vēḷam. From (the milk of
these forty-eight cows) he himself and his dependents, (viz.) his
uterine brothers
Kavaḍi Vichchādiraṉ and Kavaḍi Marudaṉ; the shepherd
Araiyaṉ
Parāntakaṉ, living at Paṉaṅguḷam in
Paṉaṅgiya-nāḍu, (a subdivision) of Pāṇḍya-
kulāśani-vaḷanāḍu; and the shepherd Aṇukkuḍi Tār̥, living in the
same village,
have to supply (one) uṛakku of ghee per day, for one sacred lamp, by the
Āḍavallāṉ
(measure).
27. To the shepherd Tēvaḍi Tār̥, residing at
Śrī-Parāntaka-chaturvēdimaṅ-
galam, a free village (taṉiyūr)
in Rājēndrasiṁha-vaḷanāḍu, were assigned forty-eight
cows in all, (viz.)
forty-two cows out of the cattle presented by the lord Śrī-Rājarājadēva;
and six
cows out of the cows given by Ilāḍamādēviyār. From (the milk of
these
forty-eight cows) he himself and his dependents, (viz.) his uterine brother
Tēvaḍi Pugaṛaṉ;
and the shepherd Kūttaṉ Tēvaṉ, living at
Iḍavai in Maṇṇi-nāḍu, (a subdivision)
of
Rājēndrasiṁha-vaḷanāḍu, have to supply (one) uṛakku of ghee per day,
for one sacred
lamp, by the Āḍavallāṉ (measure).
28. To the shepherd Padarai Kāri, residing at Rājarāja-terinda-Pāṇḍi-tiru-
mañjaṉattār-vēḷam, outside Tañjāvūr, were assigned forty-eight
cows out of the cows
given by (the retinue) of the lord Śrī-Rājarājadēva
(known as) Mummaḍi-Śōṛa-
terinda-parivārattār for sacred lamps
to (the god) Āḍavallāṉ. From (the milk of
these forty-eight cows) he
himself and his dependents, (viz.) his son Kāri Kāḷi; (his)
nephews
Pandal Kāri and Pandal Viḷakkaṉ; and (his) cousin Māṟaṉ
Pandal, have to
supply (one) uṛakku of ghee per day, for one sacred lamp, by the
Āḍavallāṉ (measure).
29. To the shepherd Māṟaṉ Śeruviḍai, residing at Karuvugalvallam in
Eri-
yūr-nāḍu, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu, were assigned forty-
eight cows out of the
cows given by (the retinue) of the lord Śrī-Rājarājadēva
(known as)
Mummaḍi-Śōṛa-terinda-parivārattār for sacred lamps to (the
god)
Āḍavallāṉ. From (the milk of these forty-eight cows) [he himself
and his dependents, (viz.)
his sons Śeruvi]ḍai Ar̥yākkali, Śeruviḍai
Aḍigaḷ and Śeruviḍai Śūṟai, have to
supply (one) uṛakku of ghee
per day, for one sacred lamp, by the Āḍavallāṉ (measure).
32. To the shepherd Kurundaṉ Śatti, residing at Kiḷḷikuḍi in
Mīyśeṅgiḷi-nāḍu,
(a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu, were assigned forty-eight cows in all,
(viz.)
thirty-four cows out of the cattle presented by the lord Śrī-Rājarājadēva;
twelve
cows, (which could be got) for the eight kāśu given out of the money
deposited, for
sacred lamps, by the Perundaram Śembaṅguḍaiyāṉ Amudaṉ
Tēvaṉ alias Rājavidyā-
dhara-Viṛupparaiyaṉ of
Śembaṅguḍi in Āvūr-kūṟṟam, (a subdivision)
of
Nittavinōda-vaḷanāḍu; and two cows (which could be got) for the two
akkam given
out of the treasury of the lord
Śrī-Rājarājēśvaramuḍaiyār•••••
Mūlapa[rivāra]viṭṭēṟu alias
Jananātha-terinda-parivārattār•••
From (the milk of these forty-eight cows)
he himself and his dependents, (viz.) his uterine
brothers Kurundaṉ Tēvaṉ
and Kurundaṉ Paṭṭaṉ; (his) father's younger brothers
Tēvaṉ
Pūvaṉ and Tēvaṉ Aḍigaḷ, have to supply (one) uṛakku of ghee per day,
for one
sacred lamp, by the Āḍavallāṉ (measure).
33. [To] the shepherd Tiruvaḍi [Kuṉṟaṉ], residing at Paṛuvūr in
Uttuṅ-
gatuṅga-vaḷanāḍu, (a subdivision) of
Rājēndrasiṁha-vaḷanāḍu, were assigned thirty-
two kāśu out
of the money deposited, for sacred lamps, by the merchant Āchchaṉ
Kōṉūrkkāḍaṉ
alias Rājavidyādhara-māyilaṭṭi (residing) in (the street called)
Vāṉa-
vaṉmādēvipperunderu••••• For (these thirty-two kāśu could
be
got) ninety-six ewes, at the rate of three for each kāśu. From (the milk of
these ninety-six
ewes) he himself and his dependents, (viz.) his sons Kuṉṟaṉ
Tiruvaḍigaḷ and Kuṉṟaṉ
Māṟaṉ; and [the shepherd]•••• [living at]
Gaṇḍarāditya-chaturvēdi-
maṅgalam in Poygai-nāḍu, (a
subdivision) of Rājēndrasiṁha-vaḷanāḍu, have to
supply (one) uṛakku
of ghee [per day], for one sacred lamp, [by the Āḍavallāṉ (measure)].
34. To the shepherd Śāttaṉ Piraṇḍai, residing at Uyyakkoṇḍāṉ-terinda-
tirumañjaṉattār-vēḷam, outside Tañjāvūr, were assigned
[ninety-six ewes in
all], (viz.) (1) forty-five ewes out of the ewes given by the
arbitrator (naḍuvirukkum)
Kaḍalaṅguḍi Dāmōdi[ra-paṭṭaṉār] for the
sacred lamps (which he) had (vowed) to put
up “(in case) no filth was
thrown (on) him in the war of the lord Śrī-Rājarājadēva
at
Kōr̥;” (2) three ewes (which could be got) for the one kāśu given out of
the
money deposited by the same (person) for the above-mentioned (lamps); (3)
twelve ewes
(which could be got) for the four kāśu given out of the money
deposited, for sacred
lamps, by [the palace-woman, Varagu]ṇaṉ Eṛuvattūr
of Uy[yakkoṇḍāṉ-terinda-
tirumañjaṉattār-vēḷam]; (4) thirty-two
ewes (equivalent) to the sixteen cows
assigned out of the cattle (māḍu)
belonging to Ilāḍamādēviyār and given (by her), for
sacred lamps, to
(the image of) Pāśupatamūrttigaḷ set up by her; (5) three ewes
(which
could be got) for the one kāśu given out of the money deposited, for
sacred lamps,
by (the retinue known as) Mūlaparivāraviṭṭēṟu alias
Jananātha-terinda-parivā-
rattār; and (6) one ewe (which could be
got) for the two akkam given out of the treasury
of the lord
Śrī-Rājarājēśvaramuḍaiyār. [From (the milk of these ninety-six ewes)
he
himself and his] dependents, (viz.) his cousin Maṛapāḍi Kaṟṟaḷi; the
shepherd Ālaṉ
Karuṇaṉ, living at Maṅgalanallūr in
Kīṛśeṅgiḷi-nāḍu, (a subdivision) of Pāṇḍya-
kulāśani-vaḷanāḍu; the shepherd Kuḷattūr Paṇaiyaṉ, living in the
same village;
and the shepherd Kāri Śūṟṟi, living in the same village, have to
supply (one) uṛakku of
ghee per day, [for one sacred lamp], by the
Āḍavallāṉ (measure).
35. To the shepherd Śāttaṉ•• ṉ residing at Śrī-Parāntaka-chatur-
vēdimaṅgalam, a free village in Rājēndrasiṁha-vaḷanāḍu, were
assigned ninety-six
ewes in all, (viz.) seventy-two ewes out of the ewes given by the
Perundaram••
•••• for the sacred lamps (which he) had (vowed) to put up
“(in case) no filth
was thrown (on) [him] in the war of [the lord
Śrī-Rājarājadēva] at Kōr̥;” and
twenty-four ewes, (which could be
got) for the eight kāśu given out of the money deposited
for sacred lamps by the
royal secretary (tirumandiravōlai) Kāṟāyil Eḍuttapādam,
the headman
(kiṛavaṉ) of Rājakēsarinallūr. From (the milk of these ninety-six ewes)
he
himself and his dependents, (viz.) the shepherd•• laiyaṉ, living at
Śrī-Parāntaka-
chaturvēdimaṅgalam, a free village in Rājēndra
siṁha-vaḷanāḍu;•• Śīkiṭṭaṉ
•••••• Rājarāja-[vaḷanāḍu]; the shepherd
Kāri Nāgaṉ, living
at Śrī-Parāntaka-chaturvēdimaṅgalam, a free
village in Rājēndrasiṁha-vaḷanāḍu;
and the shepherd Kōvaṉ
Nīlakkirīvaṉ, living in the same village, have to supply (one)
uṛakku of ghee
per day, for one sacred lamp, by the Āḍavallāṉ (measure).
36. To the shepherd Śandiraṉ Nāraṇaṉ, residing at
Kshatriyaśikhāmaṇipuram
in Kīṛvēṅgai-nāḍu, (a subdivision) of
Rājarāja-vaḷanāḍu, (were assigned) [ninety-
six] ewes in all,
(viz.) twenty-four ewes, (which could be got) for the eight kāśu
given
out of the money deposited by Śembaṅguḍaiyāṉ Amudaṉ Tēvaṉ alias
Rājavidyā-
[dhara Viṛupparaiyaṉ] of Śembaṅguḍi in
Āvūr-kūṟṟam, (a subdivision) of Nitta-
vinōda-vaḷanāḍu, for the sacred lamps (which he) had (vowed) to
put up “(in case) no filth
was thrown (on) [him] in the war of [the lord
Śrī-Rājarājadēva at Kōr̥];” fourteen
ewes (which are
equivalent) to the seven cows given out of the cows (surabhi) of the lord Śrī-
Rājarājēśvaramuḍaiyār; and fifty-eight ewes (equivalent) to the
twenty-nine cows
assigned out of the cows given by the sēnāpati Kuravaṉ
Ulagaḷandāṉ alias
Rājarāja-Mahārājaṉ for the sacred lamps
(which he) had (vowed) to put up “(in case) no
filth was thrown
(on) him in the war of the lord Śrī-Rājarājadēva at Kōr̥.”
[From
(the milk of these ninety-six ewes) [he himself] and his dependents, (viz.)
his uterine brother
Śandiraṉ Pāṇḍi; (his) father-in-law
(māmaṉ) Eṭṭi Kiḷāvaṉ; his (i.e. the latter's)
father-in-law Teṟṟi Aruvi; and the shepherd Ōrambaṉ Pāḷūr,
living at Kshatri-
yaśikhāmaṇipuram in Kīṛvēṅgai-nāḍu,
(a subdivision) of Rājarāja-vaḷanāḍu, have
to supply (one) uṛakku
of ghee per day, [for one sacred lamp], by the Āḍavallāṉ (measure).
37. To the shepherd Śāttaṉ Kāḍaṉ, residing at
Śrī-Parāntaka-chaturvēdi-
maṅgalam, a free village in
Rājēndrasiṁha-vaḷanāḍu, (were assigned) ninety-six
ewes in all,
(viz.) (1) twenty-four ewes, (which could be got) for the eight kāśu
given
out of the money deposited by [Śembaṅguḍaiyāṉ Amudaṉ Tēvaṉ alias
Rāja]-
vidyādhara-Viṛupparaiyaṉ of [Śembaṅguḍi] in
Āvūr-kūṟṟam, (a subdivision) of
Nittavinōda-vaḷanāḍu, for the
sacred lamps (which he) had (vowed) to put up “(in case)
no filth was
thrown (on) him in the war of the lord Śrī-Rājarājadēva at Kōr̥;”
(2)
twenty-four ewes out of the ewes given by the Perundaram Lōkamārāyaṉ
for the sacred
lamps (which he) had (vowed) to put up “(in case) no filth
was thrown (on) him in the war of
the lord Śrī-Rājarājadēva at
Kōr̥;” and (3) forty-eight ewes (equivalent) to the twenty-
four
cows assigned out of the cows given by the sēnāpati Kuravaṉ
Ulagaḷandāṉ
alias Rājarāja-Mahārājaṉ for the sacred lamps
(which he) had (vowed) to put up “(in
case) [no filth was thrown]
(on) him [in the war] of the lord Śrī-Rāja[rājadēva
at
Kōr̥].” From (the milk of these ninety-six ewes) he himself and his
dependents, (viz.) his
sons Kāḍaṉ Śāttaṉ, Kāḍaṉ Mañjaṉ and
Kāḍaṉ Āykoṛundu; and the shepherd
Vikramādittaṉ Mūṅgil, living at
Śrī-Parāntaka-chaturvēdimaṅgalam, a free
village in
Rājēndrasiṁha-vaḷanāḍu, have to supply (one) uṛakku of ghee per day,
for
one sacred lamp, by the Āḍavallāṉ (measure).
38. [To the shepherd Paḷḷaṉ]•• [residing] at
Śrī-Parāntaka-
chaturvēdi [maṅgalam], a free village in
Rājēndrasiṁha-vaḷanāḍu, were assigned
ninety-six ewes in all, (viz.)
seventy-two ewes out of the ewes given by the [Pe]rundaram
Lōkamārāyaṉ for
the sacred lamps (which he) had (vowed) to put up “(in case) no filth
was
thrown (on) him in the war of the lord Śrī-Rājarājadēva at Kōr̥;”
and twenty-four
ewes, (which could be got) for the eight kāśu given out of the
money deposited, for
sacred lamps, by the royal secretary, Kāṟāyil Eḍuttapādam,
the headman of Rājakēsa-
rinallūr. From (the milk of these ninety-six
ewes) he himself and his dependents, (viz.) his
uterine brothers Paḷḷaṉ
Kūttaṉ and Paḷḷaṉ Kīṛāṉ; his nephew Mugatti Eṛuvaṉ;
and the
shepherd Mōḍaṉ Tīraṉ, living at Śrī-Parāntaka-chaturvēdimaṅgalam,
a
free village in Rājēndrasiṁha-vaḷanāḍu, have to supply (one) uṛakku of ghee
per
day, for one sacred lamp, by the Āḍavallāṉ (measure).
39. To the shepherd Kayilāyaṉ Kāri, residing at Miṟai in
Miṟai-kūṟṟam, (a
subdivision) of Rājēndrasiṁha-vaḷanāḍu,
were assigned ninety-six ewes in all, (viz.)
seventy-two ewes out of the ewes given by
the Perundaram Lōkamārāyaṉ for the sacred
lamps (which he) had
(vowed) to put up “(in case) no filth was thrown (on) him in the war
of
the lord Śrī-Rājarājadēva at Kōr̥;” and twenty-four ewes, (which
could be got) for
the eight kāśu given out of the money deposited, for sacred
lamps, by the royal secretary,
Kāṟāyil Eḍuttapādam, the headman of
Rājakēsarinallūr. From (the milk of these
ninety-six ewes) he himself and
his dependents, (viz.) his son Kāri [Vaḍugaṉ]; (his)
uterine brothers
Kayilāyaṉ Puṉṉai and Kayilāyaṉ Paṭṭaṉ; and (his)
uterine
brother's son Puṉṉai Kayilāyaṉ, have to supply (one) uṛakku of
ghee per day, for one
sacred lamp, by the Āḍavallāṉ (measure).
41. To the shepherd Paṉaṅguḍi Śēndaṉ, residing at Karuvugalvallam
in
Eriy-nāḍu, (a subdivision) of Pāṇḍyakulāśani-vaḷanāḍu,
(were assigned) ninety-six
ewes in all, (viz.) sixty ewes (equivalent) to
the ten she-buffaloes assigned out of the
she-buffaloes given by the Perundaram
Rājakēsari-Mūvēndavēḷāṉ for the sacred
lamps (which he) had
(vowed) to put up “(in case) no filth was thrown (on) him in the war
of
the lord Śrī-Rājarājadēva at Kōr̥;” twenty-four ewes (which
could be got) for the
eight kāśu given out of the money deposited by
Śembaṅguḍaiyāṉ Amudaṉ Tēvaṉ
alias
Rājavidyādhara-Viṛupparaiyaṉ of Śembaṅguḍi in Āvūr-kūṟṟam,
(a sub-
division) of Nittavinōda-vaḷanāḍu, for the sacred lamps
(which he) had (vowed) to put
up “(in case) no filth was thrown
(on) him in the war of the lord Śrī-Rājarājadēva
at Kōr̥;” and
twelve ewes (equivalent) to the six cows assigned out of the cows
given by the
sēnāpati Kuravaṉ Ulagaḷandāṉ alias Rājarāja-Mahārājaṉ
for sacred
lamps. From (the milk of these ninety-six ewes) he himself and his
dependents, (viz.)
the shepherd Śerumadaṉ Paṭṭaṉ, living at
Karuvugalvallam in Eriy-nāḍu,
(a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu; the shepherd Vēmbaṉ Kēśuvaṉ,
living in
the same village; the shepherd Kuṉṟaṉ Eṛuvaṉ, living in the same village;
and the
shepherd Ūraṉ Ōrambaṉ, living in the same village, have to supply
(one)
uṛakku of ghee per day, for one sacred lamp, by the Āḍavallāṉ
(measure).
42. To the shepherd Āyiravaṉ Kaṇḍaṉ, residing at Maṅgalanallūr
in
Kīṛśeṅgiḷi-nāḍu, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu, were assigned
forty-eight cows in all, (viz.)
eleven out of the cows (surabhi) of the lord Śrī-Rāja-
rājēśvaramuḍaiyār; and thirty-seven out of the cows given by the
sēnāpati Kuravaṉ
Ulagaḷandāṉ alias
Rājarāja-Mahārājaṉ for the sacred lamps (which he) had (vowed)
to
put up “(in case) no filth was thrown (on) him in the war of the lord
Śrī-Rājarājadēva at
Kōr̥.” From (the milk of these forty-eight
cows) he himself and his dependents, (viz.) his
uterine brothers Āyiravaṉ
Āchchaṉ and Āyiravaṉ Piḍāraṉ; and Maṟavaṉ Kaliyaṉ
and
Maṟavaṉ Karukkilai, the sons of (his) father's elder brother, have to supply
(one)
uṛakku of ghee per day, for one sacred lamp, by the Āḍavallāṉ
(measure).
43. To the shepherd Kāri Tāṛai, residing at Rājarājapuram in
Nallūr-nāḍu,
(a subdivision) of Nittavinōda-vaḷanāḍu, were
assigned ninety-six ewes out of the ewes
given by Rājarāja-Vāṇōgavaraiyaṉ for
sacred lamps. From (the milk of these ninety-six
ewes) he himself and his dependents,
(viz.) his sons Tāṛai Karumāṇi and Tāṛai
Tiruvēṅgaḍam; and
(his) uterine brother Kāri Nārāyaṇaṉ, have to supply (one)
uṛakku
of ghee per day, for one sacred lamp, by the Āḍavallāṉ (measure).
44. To the shepherd Araiyaṉ Paramayaṉ, residing at Uyyakkoṇḍāṉ-terinda-
tirumañjaṉattār-vēḷam, outside Tañjāvūr, (were assigned)
ninety-six ewes in all,
(viz.) twenty-four ewes (which could be got) for the
eight kāśu given out of the money
deposited by Śembaṅguḍaiyāṉ Amudaṉ
Tēvaṉ alias Rājavidyādhara-Viṛupparai-
yaṉ of
Śembaṅguḍi in Āvūr-kūṟṟam, (a subdivision) of
Nittavinōda-vaḷanāḍu, for
the sacred lamps (which he) had (vowed) to
put up “(in case) no filth was thrown (on) him
in the war of the lord
Śrī-Rājarājadēva at Kōr̥;” and seventy-two ewes (equivalent)
to
the thirty-six cows assigned out of the cows given by the sēnāpati
Kuravaṉ
Ulagaḷandāṉ alias Rājarāja-Mahārājaṉ for the
sacred lamps (which he) had (vowed)
to put up “(in case) no filth was
thrown (on) him in the war of the lord Śrī-Rājarājadēva
at
Kōr̥.” From (the milk of these ninety-six ewes) he himself and his dependents,
(viz.)
the shepherd Ti••• gayaṉ, living at
Uyyakkoṇḍāṉ-terinda-tirumañjaṉattār-
vēḷam, outside
Tañjāvūr; the shepherd Śuruppaṉ Kaṇḍaṉ, living in the
same
vēḷam; the shepherd Kāḍaṉ Kūttaṉ, living in the same
vēḷam; and the shepherd
Pāppāṉ Paṇaiyaṉ, living at
Karuvugalvallam in Eriy-nāḍu, (a subdivision)
of
Pāṇḍyakulāśani-vaḷanāḍu, have to supply (one) uṛakku of ghee per
day, for one
sacred lamp, by the Āḍavallāṉ (measure).
45. To the shepherd Māṟaṉ Kuṭṭattār̥, residing at
Kshatriyaśikhāmaṇipuram
in Kīṛvēṅgai-nāḍu, (a subdivision) of
Rājarāja-vaḷanāḍu, (were assigned) ninety-six
ewes in all, (viz.)
sixty-eight ewes (equivalent) to the thirty-four cows, and one ewe to the one
heifer
(nāgukaṉṟu) assigned out of the cows given by the lord Śrī-Rājarājadēva for
sacred
lamps; twelve ewes (which could be got) for the four kāśu given out of
the money
deposited, for sacred lamps, by the royal secretary, Kāṟāyil
Eḍuttapādam, the headman of
Rājakēsarinallūr; and fifteen ewes (which
could be got) for the five kāśu given out of
the money deposited by the
Śōṉagaṉ (i.e. Jōnaka) Śāvūr Parañjōdi for sacred
lamps.
From (the milk of these ninety-six ewes) he himself and his dependents,
(viz.) the shepherd
Śāttaṉ Kāri, living at
Kshatriyaśikhāmaṇipuram in Kīṛvēṅgai-nāḍu, (a sub-
division) of Rājarāja-vaḷanāḍu; the shepherd Kambaṉ Tattai,
living in the same
village; the shepherd Kuḷirkōyil Kāḍaṉ, living in the same
village; and the shepherd
Aiyāṟaṉ Tār̥vaḍugaṉ, living in the same village, have
to supply (one) uṛakku of ghee per
day, for one sacred lamp, by the
Āḍavallāṉ (measure).
46. To the shepherd Pāḷūr Āyiravaṉ, residing at Kiḷḷikuḍi in
Mīyśeṅgiḷi-nāḍu,
(a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu, (were assigned) ninety-six ewes in all,
(viz.)
eighty-four ewes (which could be got) for the twenty-eight kāśu
given out of the money
deposited by Ādittaṉ Sūryaṉ alias
Teṉṉavaṉ-Mūvēndavēḷāṉ, the headman of
Poygai-nāḍu, for sacred
lamps; and twelve ewes (which could be got) for the four kāśu
given out of the
money deposited by the royal secretary, Kāṟāyil Eḍuttapādam, the
headman of
Rājakēsarinallūr, for sacred lamps. From (the milk of these ninety-six
ewes)
he himself and his dependents, (viz.) his son Āyiravaṉ Aḍigaḷ;
(his) uterine brothers
Pāḷūr Nilaiyaṉ and Pāḷūr Kurundaṉ; and
the shepherd Maṛaiyamaṉ Nakkaṉ,
living at Kiḷḷikuḍi in
Mīyśeṅgiḷi-nāḍu, (a subdivision) of Pāṇḍyakulāśani-vaḷa-
nāḍu, have to supply (one) uṛakku of ghee per day, for one sacred lamp,
by the Āḍavallāṉ
(measure).
47. To the shepherd Śēri Iḷaṅgōdaraiyaṉ, residing at
Veṭṭiyārpaḍaivīḍu alias
Jayaṅgoṇḍaśōṛanallūr in
Rājarāja-vaḷanāḍu, (were assigned) ninety-six ewes in all,
(viz.)
forty-eight ewes (which could be got) for the sixteen kāśu, assigned out of the
money given
by the Perundaram Vayiri Śaṅgaraṉ, for the sacred lamps
(which he) had (vowed) to put up
“(in case) no filth was
thrown (on) him in the war of the lord Śrī-Rājarājadēva
at
Kōr̥;” and forty-eight ewes (equivalent) to the twenty-four cows assigned out of
the cows
given by the lord Śrī-Rājarājadēva for sacred lamps. From (the milk
of these ninety-six
ewes) he himself and his dependents, (viz.) his uterine brothers
Śēri Pūvaṉ, Śēri Māṟaṉ
and Śēri Śūṟṟi; and the shepherd
Pāṇḍaṉ Tār̥, living at Veṭṭiyārpaḍaivīḍu
alias
Jayaṅgoṇḍaśōṛanallūr in Rājarāja-vaḷanāḍu, have to
supply (one) uṛakku of ghee
per day, for one sacred lamp, by the Āḍavallāṉ
(measure).
48. To the shepherd Ar̥yaṉ Śivaṉ, residing at Pāṇḍi-vēḷam, within
Tañjāvūr,
were assigned ninety-six ewes in all, (viz.) forty-eight out of
the ewes given by Araiśū-
ruḍaiyāṉ Īrāyiravaṉ Pallavayaṉ
alias Mummaḍi-Śōṛa-Pōśaṉ of Araiśūr
in
Pāmbuṇi-kūṟṟam, (a subdivision) of Nittavinōda-vaḷanāḍu,
for sacred lamps; and
forty-eight out of the ewes given by the Perundaram
Rājarāja-Vāṇakōvaraiyaṉ for
sacred lamps. From (the milk of these ninety-six
ewes) he himself and his dependents, (viz.)
his uterine brother Ar̥yaṉ
Śiṅgaṉ; (his) father's younger brothers Kāri Ūrāṉ, Kāri
Śiṟupuli
and Kāri Āchchaṉ, have to supply (one) uṛakku of ghee per day, for one
sacred
lamp, by the Āḍavallāṉ (measure).
49. To the shepherd Piḍāraṉ Vidiyaṉ, residing at Koṟṟamaṅgalam in
Śuṇḍaimū-
lai-nāḍu, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu, were assigned ninety-six ewes
out of the ewes given
by the Perundaram Rājarāja-Vāṇakōvaraiyaṉ for sacred lamps.
From (the
milk of these ninety-six ewes) he himself and his dependents, (viz.) his
son
Vidiyaṉ Pūvaḍi; (his) uterine brother Piḍāraṉ Kuṭṭaṉ;
Paramaḍi Vidiyaṉ, the
son of (his) father's younger brother; and the shepherd
Kaḷari Ēṇaṉ, living at Koṟṟa-
maṅgalam in
Śuṇḍaimūlai-nāḍu, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu.
have to supply (one) uṛakku of ghee per day,
for one sacred lamp, by the Āḍavallāṉ
(measure).
50. To the shepherd Ūrāṉ Śuvaraṉ, residing at Mēṟkuḍi in
Mīypor̥-nāḍu,
(a subdivision) of Pāṇḍyakulāśani-vaḷanāḍu,
were assigned ninety-six ewes out of the
ewes given, for sacred lamps, by the Perundaram
Araiśūruḍaiyāṉ Īrāyiravaṉ Palla-
vayaṉ alias
Mummaḍi-Śōṛa-Pōśaṉ of Araiśūr in Pāmbuṇi-kūṟṟam, (a
subdivision)
of Nittavinōda-vaḷanādu. From (the milk of these ninety-six
ewes) he himself and his
dependents, (viz.) his uterine brother Ūrāṉ
Kaḷari; (his) nephew Maṇḍai Paṭṭaṉ; and
Virundaṉ Kāri and
Virundaṉ Ūrāṉ, the sons of his father's younger brother, have to
supply (one)
uṛakku of ghee per day, for one sacred lamp, by the Āḍavallāṉ
(measure).
52. To the shepherd Kāḍaṉ Śiṟukoḷḷi, residing at Vaḍavāyiḍam in
Kīṛśūdi-
nāḍu, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu, (were assigned) ninety-six ewes in
all,
(viz.) fourteen ewes (equivalent) to the seven cows given out of the cows presented
by the
lord Śrī-Rājarājadēva for sacred lamps; and eighty-two out of the ewes
given by the
Perundaram Rājarāja-Vāṇakōvaraiyaṉ for sacred lamps. From
(the milk of these
ninety-six ewes) he himself and his dependents, (viz.) his son
Śiṟukoḷḷi Śēndaṉ and (his)
uterine brother Kāḍaṉ
Śēndaṉ, have to supply (one) uṛakku of ghee per day, for one sacred
lamp, by
the Āḍavallāṉ (measure).
54. To the shepherd Kāri Māṇi, residing at Śivadāsaṉśōlai alias
Rājarāja-Brah-
ma-mahārājaṉ-paḍaivīḍu, outside
Tañjāvūr, were assigned ninety-six ewes in all,
(viz.) fifty-two out of the
ewes presented by the lord Śrī-Rājarājadēva for sacred lamps;
and forty-four out
of the ewes given by the Perundaram Uttaraṅguḍaiyāṉ Kōṉ
Vīdiviḍaṅgaṉ
alias Villavaṉ-Mūvēndavēḷāṉ for the sacred lamps (which he)
had
(vowed) to put up “(in case) no filth was thrown (on) him in the war
of the lord Śrī-
Rājarājadēva at Kōr̥.” From (the milk
of these ninety-six ewes) he himself and his depend-
ents, (viz.) his
father (tamappaṉ) Śēndaṉ Kāri; the shepherd Pāppāṉ Kaḷari,
living
in (the street called) Āṉaikkaḍuvār-teru, outside
Tañjāvūr; the shepherd Piḍāraṉ
Kūttaṉ, living at
Śivadāsaṉśōlai alias
Rājarāja-Brahma-mahārājaṉ-paḍaivīḍu,
outside Tañjāvūr; and the
shepherd Tāṅgi Kuṭṭēṟaṉ, living in the same paḍaivīḍu, have
to supply
(one) uṛakku of ghee per day, for one sacred lamp, by the Āḍavallāṉ
(measure).
55. To the shepherd Vaḍugaṉ Vēmbaṉ, residing at Tiruppaṛaṉam, a
dēvadāna in
Miṟai-kūṟṟam, (a subdivision) of
Rājēndrasiṁha-vaḷanāḍu, were assigned forty-
eight cows in all,
(viz.) thirty-six out of the cows given by the sēnāpati
Kuravaṉ
Ulagaḷandāṉ alias Rājarāja-Mahārājaṉ for the sacred
lamps (which he) had
(vowed) to put up “(in case) no filth was thrown
(on) him in the war of the lord Śrī-Rāja-
rājadēva at
Kōr̥;” and twelve cows (equivalent) to the twenty-four ewes, assigned
for
sacred lamps out of the ewes given by the Perundaram
Rājarāja-Vāṇakōvaraiyaṉ.
From (the milk of these forty-eight cows) he
himself and his dependents, (viz.) Vēṅga-
ḍavaṉ Irāmaṉ, the
son of his father's elder brother; (his) maternal uncles Kāḍaṉ Paṭṭaṉ
and
Kāḍaṉ Marudaṉ; and (his) cousin Puṟambi Paṉaṅgāḍaṉ, have to
supply (one)
uṛakku of ghee per day, for one sacred lamp, by the Āḍavallāṉ
(measure).
56. To the shepherd Pūśal Kūttaṉ, residing at Kōdaṇḍapuram in
Rājarāja-
vaḷanāḍu, (were assigned) ninety-six ewes in all,
(viz.) ninety ewes (equivalent) to the
fifteen she-buffaloes, and three ewes to
the one heifer (nāgukaṉṟu), given out of the she-
buffaloes which were the
cattle (māḍu) of Ilāḍamādēviyār and which (she) assigned
for
sacred lamps to (the image of) Pāśupatamūrtigaḷ set up by her; and two ewes
(equiva-
lent) to the one cow, and one ewe to the one calf (kaṉṟu),
given out of the cows (surabhi) of
the lord Śrī-Rājarājēśvaramuḍaiyār.
From (the milk of these ninety-six ewes) he himself
and his dependents, (viz.)
his cousin Kānaṉ Pūśal; the shepherd Kāri Mīḷi, living
at
Koṟṟamaṅgalam in Śuṇḍaimūlai-nāḍu, (a subdivision) of
Pāṇḍyakulāśani-
vaḷanāḍu; the shepherd Muḍavaṉ
Śiṟṟēmaṉ, living at Kōdaṇḍapuram in
Rājarāja-vaḷanāḍu; and
the shepherd Kaḍukkāri Śandiraṉ, living in the same
village, have
to supply (one) uṛakku of ghee per day, for one sacred lamp, by
the
Āḍavallāṉ (measure).
57. To the shepherd Tuṭṭaṉ Kāri, residing at Uyyakkoṇḍāṉ-terinda-
tirumañjaṉattār-vēḷam, outside Tañjāvūr, (were assigned)
ninety-six ewes in all,
(viz.) forty-eight ewes (equivalent) to the twenty-four
cows given out of the cows presented
for sacred lamps by the lord
Śrī-Rājarājadēva; and forty-eight ewes (which could be got)
for the
sixteen kāśu, given out of the money deposited by the Perundaram
Rājakēsari-
Mūvēndavēḷāṉ for the sacred lamps (which he) had
(vowed) to put up “(in case) no filth
was thrown (on) him in the war of
the lord Śrī-Rājarājadēva at Kōr̥.” From (the
milk of these
ninety-six ewes) he himself and his dependents, (viz.) his uterine
brother
Tuṭṭaṉ Vēmbaṉ; (his) brother-in-law (machchuṉaṉ)
Kaḷari Koṛambaṉ; the shepherd
Tamiṛaṉ Viḍattal, living at
Kaḷamalai in Puṉṟil-kūṟṟam, (a subdivision)
of
Rājarāja-vaḷanāḍu; and the shepherd Nāṭṭāṉ Kuruḍaṉ, living at
Uyyakkoṇḍāṉ-
terinda-tirumañjaṉattār-vēḷam, outside
Tañjāvūr, have to supply (one) uṛakku of
ghee per day, for one sacred lamp,
by the Āḍavallāṉ (measure).
58. To the shepherd Maṇṇi Kuṉṟaṉ, residing at Aṛagiyaśōṛapuram in
Rāja-
rāja-vaḷanāḍu, (were assigned) ninety-six ewes in all,
(viz.) fifty-two ewes (equal) to the
twenty-six cows given out of the cows
presented by the lord Śrī-Rājarājadēva for sacred
lamps; and forty-two ewes
(which could be got) for the fourteen kāśu given out of the money
deposited by
Śuvara-Paṭṭaṉ Pūvatta-Paṭṭaṉār of Koṭṭaiyūr,——who carried on
the
duties of arbitrator (naḍuvirukkai) in Kāmaravalli-chaturvēdimaṅgalam,
a brahma-
dēya in Miṟai-kūṟṟam, (a subdivision) of
Rājēndrasiṁha-vaḷanāḍu,——for the
sacred lamps (which he) had
(vowed) to put up “(in case) no filth was thrown (on) him in
the war of
the lord Śrī-Rājarājadēva at Kōr̥;” and two ewes (which could be
got) for
the five akkam given out of the treasury of the lord
Śrī-Rājarājēśvaramuḍaiyār.
From (the milk of these ninety-six ewes) he
himself and his dependents, (viz.) his uterine
brother Maṇṇi Araṅgaṉ; Araiyaṉ
Kaṇḍaṉ, (his) cousin; the shepherd Kurundaṉ
Pichchaṉ, living at
Aṛagiyaśōṛapuram in Rājarāja-vaḷanāḍu; and the shepherd
Kūṉaṉ
Maṇṇi, living in the same village, have to supply (one) uṛakku of ghee per
day,
for one sacred lamp, by the Āḍavallāṉ (measure).
59. To the shepherd Muṉaiyaṉ Araiyaṉ, residing at Kuṟukkai in
Kīṛśūdi-
nāḍu, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu, (were assigned) ninety-six ewes
in all,
(viz.) twelve ewes (equivalent) to the six cows given out of the cows
presented
by the lord Śrī-Rājarājadēva for sacred lamps; twenty-seven ewes
assigned out
of the ewes given by the Perundaram Rājarāja-Vāṇakōvaraiyaṉ
for sacred
lamps; thirty-six ewes (which could be got) for the twelve kāśu
given out of the
money deposited by (the retinue called)
Jananātha-terinda-parivārattār for
sacred lamps; and twenty-one ewes (which
could be got) for the seven kāśu given out
of the money deposited by the
Perundaram Vayiri Śaṅgaraṉ for the sacred lamps
(which he) had
(vowed) to put up “(in case) no filth was thrown (on) him in the war
of
the lord Śrī-Rājarājadēva at Kōr̥.” From (the milk of these
ninety-six ewes) he himself
and his dependents, (viz.) Śāttaṉ Āchchaṉ,
the younger brother of his father;
Śandiraṉ Kaḷattūr, the son of his father's
younger brother; the shepherd Tār̥ Kōmaḍi,
living at Kuṟukkai in
Kīṛśūdi-nāḍu, (a subdivision) of Pāṇḍyakulāśani-vaḷa-
nāḍu; and the shepherd Tār̥ Śāttaṉ, living in the same village,
have to supply (one)
uṛakku of ghee per day, for one sacred lamp, by the
Āḍavallāṉ (measure).
61. To the shepherd Śāttaṉ Araṅgaṉ, residing at Kaḷattūr in
Mīśeṅgiḷi-nāḍu,
(a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu, (were assigned) ninety-six ewes in all,
(viz.)
sixty-three ewes (which could be got) for the twenty-one kāśu
given out of the money deposited
for sacred lamps by Pūdi Śāttaṉ, the headman of
Miḍūr; eighteen ewes (which could
be got) for the six kāśu given out
of the money deposited by the Perundaram Vayiri
Śaṅgaraṉ for the sacred
lamps (which he) had (vowed) to put up “(in case) no filth was
thrown
(on) him in the war of the lord Śrī-Rājarājadēva at
Kōr̥;” and fifteen ewes (which
could be got) for the five kāśu given
out of the money deposited by Śeṁbaṅguḍaiyāṉ
Amudaṉ Tēvaṉ alias
Rājavidyādhara-Viṛupparaiyaṉ of Śembaṅguḍi
in
Āvūr-kūṟṟam, (a subdivision) of Nittavinōda-vaḷanāḍu, for
the sacred lamps
(which he) had (vowed) to put up “(in case) no filth was
thrown (on) him in the war of the lord
Śrī-Rājarājadēva at
Kōr̥.” From (the milk of these ninety-six ewes) he himself and
his
dependents, (viz.) the shepherd Mēṟkuḍaiyāṉ Nambaṉ, living at
Kaḷattūr in
Mīyśeṅgiḷi-nāḍu, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu; the shepherd Śāttaṉ
Nichchal, living in
the same village; the shepherd Taṇakkaṉ Śūṟṟi, living in the
same village; and
the shepherd Karuṅguḷavaṉ Śīkiṭṭaṉ, living in the same village,
have to supply
(one) uṛakku of ghee per day, for one sacred lamp, by the
Āḍavallāṉ
(measure).
62. To the shepherd Kurundaṉ Śāttaṉ, residing at Pūvaṇūr alias
Avani-
kēsari-chaturvēdimaṅgalam in Veṇṇi-kūṟṟam, (a
subdivision) of Nittavinōda-
vaḷanāḍu, were assigned forty-eight
cows out of the cows given for sacred lamps by
the Perundaram Nambaṉ
Kūttāḍi alias Jayaṅgoṇḍa-Śōṛa-Brahma-mahārājaṉ.
From (the
milk of these forty-eight cows) he himself and his dependents, (viz.) his
uterine
brother Kurundaṉ Kāri; and the shepherd Pūvaḍi Piśaṅgaṉ,
living at Malaiyā[ṇ]-
paḍaivīḍu in Kīṛvēṅgai-nāḍu,
(a subdivision) of Rājarāja-vaḷanāḍu, have to
supply (one) uṛakku
of ghee per day, for one sacred lamp, by the Āḍavallāṉ (measure).
63. To the shepherd Kaṇḍaṉ Aiyaṉ, residing at Nāṭṭārnallūr in
Rājarāja-
vaḷanāḍu, were assigned forty-eight cows in all,
(viz.) forty-six out of the cows given by
the [Perundaram] Tirumalai
Veṇgāḍaṉ, [the headman of Vayalūr], for sacred lamps;
and two out of the
cows given by Nambaṉ Kūttāḍi alias Jayaṅgoṇḍa-Śōṛa-Brahma-
mahārājaṉ for sacred lamps. From (the milk of these forty-eight cows) he
himself and his
dependents, (viz.) his father's younger brother Aiyāṟaṉ
Irāyari; and the shepherd
Māṟaṉ Poṉṉaṉ, living at
[Nāṭṭārnallūr] in Rājarāja-vaḷanāḍu, have to supply
(one)
uṛakku of ghee per day, for one sacred lamp, by the Āḍavallāṉ
(measure).
64. To the shepherd Araiyaṉ Śāttaṉ, residing at Ōlaimaṅga[la]m, in
Śeṉṉi-
maṅgala-kūṟṟam, (a subdivision) of
Rājarāja-vaḷanāḍu, were assigned [forty-eight]
cows out of the cows given by the
Perundaram Karikāla-Karṇa-Pallavaraiyaṉ for
sacred lamps. From (the milk
of these forty-eight cows) he himself and his dependents
(viz.) (his)
cousin Kāri Śāttaṉ; and Paṭṭaṉ Araiyaṉ, the son of his father's
younger
brother, have to supply (one) uṛakku of ghee per day, for one sacred lamp, by
the
Āḍavallāṉ (measure).
65. To the shepherd Kaḷiyaṉ Aṟiñji, residing at Karuvugalvallam in
Eriy-
nāḍu, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu, were assigned forty-eight cows
out of the cows given
by the Perundaram Tirumalai Veṇgāḍaṉ, the headman
of Vayalūr, for
sacred lamps. From (the milk of these forty-eight cows) he himself
and his dependents,
(viz.) his sons Aṟiñji Tīraṉ, Aṟiñji Śāttaṉ, Aṟiñji Piramaṉ,
Aṟiñji
Kumaraṉ and Aṟiñji Kuṭṭattār̥; and the shepherd Tēvaṉ Vīraṉ,
living
at Karuvugalvallam in Eriy-nāḍu, (a subdivision) of
Pāṇḍyakulāśani-vaḷanādu,
have to supply (one) uṛakku of ghee per day,
for one sacred lamp, by the Āḍavallāṉ
(measure).
66. To the shepherd Aṟiñjigai Madiśūdaṉ, residing at Kulamāṇikkam, a
hamlet
of Gaṇḍarāditya-chaturvēdimaṅgalam in Poygai-nāḍu (a
subdivision) of
Rājēndrasiṁha-vaḷanāḍu, were assigned forty-eight cows out
of the cows given by
the Perundaram Tirumalai Veṇgāḍaṉ, the headman of
Vayalūr, for sacred lamps.
From (the milk of these forty-eight cows) he
himself and his dependents, (viz.) his uterine
brother Aṟiñji Nāgaṉ; and
the shephard Kāṉūr Puliyaṉ, living at Perumbuliyūr
in
Poygai-nāḍu, (a subdivision) of Rājēndrasiṁha-vaḷanāḍu, have to
supply (one)
uṛakku of ghee per day, for one sacred lamp, by the Āḍavallāṉ
(measure).
67. To the shepherd Mayilai Śaḍaiyaṉ, residing at
Gaṇḍarāditya-chaturvēdi-
maṅgalam in Poygai-nāḍu, (a
subdivision) of Rājēndrasiṁha-vaḷanāḍu, were
assigned forty-eight cows out
of the cows given by the Perundaram Tirumalai
Veṇgāḍaṉ, the headman of
Vayalūr, for sacred lamps. From (the milk of these forty-
eight
cows) he himself and his dependents, (viz.) his cousin Mārāyaṉ
Maṛapāḍi;
the shepherd Muttar̥ Tirumāliruñjōlai, living at
Nakkapirāṉ kuṟichchi, a
hamlet of Gaṇḍarāditya-chaturvēdimaṅgalam in
Poygai-nāḍu, (a subdivision) of
Rājēndrasiṁha-vaḷanāḍu; and
the shepherd Kuppai Aiyāṟaṉ, living at
Śandiralēgai in
Ārkkāṭṭu-kūṟṟam, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu,
have to supply (one) uṛakku of ghee per day,
for one sacred lamp, by the Āḍavallāṉ
(measure).
68. To the shepherd Viḍamaṉ Kāḷāmbū, residing at Peruṅgōḷūr in
Pāṇḍya-
kulāśani-vaḷanāḍu, were assigned forty-eight cows out of
the cows given by the
Perundaram Tirumalai Veṇgāḍaṉ, the headman of
Vayalūr, for sacred lamps. From
(the milk of these forty-eight cows) he
himself and his dependents, (viz.) his son Kāḷāmbū
Viḍamaṉ; the shepherd
Nakkaṉ Māṟaṉ, living at Peruṅgōḷūr in Pāṇḍyakulā-
śani-vaḷanāḍu; the shepherd Mūvaraiyaṉ Śāttaṉ, living in the
same village; and
the shepherd Tēvaṉ Oṟṟi, living in the same village, have to
supply (one) uṛakku of ghee
per day, for one sacred lamp, by the Āḍavallāṉ
(measure).
69. To the shepherd Piḍāraṉ Viḷandai, residing at Teṉkuḍi in
Poyiṟkūṟṟam,
(a subdivision) of Rājarāja-vaḷanāḍu, were
assigned forty-eight cows out of the cows
given by the Perundaram
Karikāla-Kaṇṇa-Pallavaraiyaṉ for sacred lamps. From
(the milk of these
forty-eight cows) he himself and his dependents, (viz.) (his) uterine
brother
Piḍāraṉ Śāttaṉ; the shepherd Kaliyaṉ Tūduvaṉ, living at
Maṅgalavāyil in
Rājarāja-vaḷanāḍu; and the shepherd Kaliyaṉ
Āchchaṉ, living in the same village,
have to supply (one) uṛakku of ghee per
day, for one sacred lamp, by the Āḍavallāṉ (measure).
70. To the shepherd Vēmbaṉ Kaḷari, residing at Śiṟuveṇṇi in
Vīraśōṛa-vaḷa-
nāḍu, (a subdivision) of
Nittavinōda-vaḷanāḍu, were assigned forty-eight cows out of
the cows given by the
Perundaram Arumor̥-Pallavaraiyaṉ for sacred lamps. From
(the milk of these
forty-eight cows) he himself and his dependents, (viz.) his uterine
brother
Vēmbaṉ Vāḷūr; the shepherd Kēśuvaṉ Veṇṇi, living at
[Śiṟuveṇṇi] in
Vīraśōṛa-vaḷanāḍu, (a subdivision) of
Nittavinōda-vaḷanāḍu, have to supply (one)
uṛakku of ghee per day, for one
sacred lamp, by the Āḍavallāṉ (measure).
71. To the shepherd Pāśūr Vāsudēvaṉ, residing at Neḍumaṇal
alias Madana-
mañjari-chaturvēdimaṅgalam in
Neṉmali-nāḍu, (a subdivision) of Arumor̥-
dēva-vaḷanāḍu, were assigned forty-eight cows in all, (viz.)
twenty-five out of the
cows (surabhi) of the lord
Śrī-Rājarājēśvaramuḍaiyār; and twenty-three out of the
cows presented by the
Perundaram Nittavinōda-Mahārājaṉ for sacred lamps. From
(the milk of
these forty-eight cows) he himself and his dependents, (viz.) the
shepherd
Okkūr [Ōma]rudaṉ, living at Madanamañjari-chaturvēdimaṅgalam
in
Neṉmali-nāḍu, (a subdivision) of Arumor̥dēva-vaḷanāḍu; and
the shepherd
Veṇgāḍaṉ Viṛupparaiyaṉ, living in the same village, have to supply
(one) uṛakku
of ghee per day, for one sacred lamp, by the Āḍavallāṉ
(measure).
72. To the shepherd Nāgaṉ Śaḍaiyaṉ, residing at Nāvalūr in
Kīṛśūdi-nāḍu, (a
subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu, were assigned ninety-six ewes in all,
(viz.)
seventy-eight out of the ewes given by the lord Śrī-Rājarājadēva
for sacred lamps;
and eighteen ewes (equivalent) to the nine cows given out of the cows
presented by the
Perundaram Nittavinōda-Mahārāja[ṉ] for sacred lamps. From
(the milk of these ninety-
six ewes) he himself and his dependents,
(viz.) the shepherd Kāḷi Śūṟṟi, living at Nāvalūr
in
Kīṛśūdi-nāḍu, (a subdivision) of Pāṇḍyakulāśani-vaḷanāḍu;
and the shepherd
[Āra]ṉ Māṟaṉ, living in the same village, have to supply
(one) uṛakku of ghee per day,
for one sacred lamp, by the Āḍavallāṉ
(measure).
73. To the shepherd Śiṟṟamaṉ Pugaṛaṉ, residing at Kalaiyaṉpāḍi in
Pulivala-
kūṟṟam, (a subdivision) of
Rājarāja-vaḷanāḍu, were assigned ninety-six ewes out of
the ewes given by the
Perundaram Rājarāja-Vāṇakōvaraiyaṉ for sacred lamps.
From (the milk of
these ninety-six ewes) he himself and his dependent, (viz.) his uterine
brother
Śiṟṟamaṉ Kurundaṉ, have to supply (one) uṛakku of ghee per day, for one
sacred
lamp, by the Āḍavallāṉ (measure).
74. To the shepherd Vaḍugaṉ Kuppai, residing at Viṇṇaṉēri alias
Mummaḍi-
śōṛanallūr in Eriy-nāḍu, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu, were
assigned ninety-six ewes in all, (viz.)
sixty out of the ewes given by the Perundaram
Rājarāja-Vāṇakōvaraiyaṉ for
sacred lamps; and thirty-six ewes (which could be got)
for the twelve kāśu
given out of the money deposited for sacred lamps by the Śōṉagaṉ
Śāvūr
Parañjōdi, living in (the street called)
Rājavidyādharapperunderu,
outside Tañjāvūr. From (the milk of these
ninety-six ewes) he himself and his depend-
ents, (viz.) the shepherd
Kāḷi Araiyaṉ, living at Viṇṇaṉēri alias Mummaḍi-
śōṛanallūr in Eriy-nāḍu, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu; the
shepherd Śēndaṉ Kāḍaṉ, living in
the same village; the shepherd Kāḷi Muḷḷi,
living at Vāḷuvamaṅgalam in
Vaḍa-Śiṟuvāy-nāḍu, (a subdivision) of Pāṇḍya-
kulāśani-vaḷanāḍu; and the shepherd Muḷḷūr Vēmbaṉ, living in
the same village,
have to supply (one) uṛakku of ghee per day, for one sacred lamp, by
the Āḍavallāṉ
(measure).
75. To the shepherd Māṟaṉ Kāḍaṉ, residing at Perumuḷḷūr in
Paṉṟiyūr-nāḍu,
(a subdivision) of Rājarāja-vaḷanāḍu,
(were assigned) ninety-six ewes in all, (viz.)
forty-five ewes
(which could be got) for the fifteen kāśu given out of the money deposited
for
sacred lamps by the Śōṉagaṉ Śāvūr Parañjōdi, living in (the street
called) Rāja-
vidyādharapperunderu, outside Tañjāvūr;
forty-eight ewes (which could be
got) for the sixteen kāśu given out of the
money deposited by Ādittaṉ
Sūryaṉ alias Teṉṉavaṉ
Mūvēndavēḷāṉ, the headman of Poygai-nāḍu, for
sacred lamps; and three
ewes (which could be got) for the one kāśu given out of
the treasury of the
lord Śrī-Rājarājēśvaramuḍaiyār. From (the milk of these ninety-
six ewes) he himself and his dependents, (viz.) his maternal uncle
Kāḍaṉ Kaṇḍaṉ; his
father's younger brother Kōmaḍi Kaliyaṉ;
(his) father (tamappaṉ) Kōmaḍi Māṟaṉ;
and the shepherd Nīlaṉ
Eṛuvaṉ, living at Nāvalūr in Kīṛśūdi-nāḍu, (a
subdivision)
of Pāṇḍyakulāśani-vaḷanāḍu, have to supply (one)
uṛakku of ghee per day, for one
sacred lamp, by the Āḍavallāṉ
(measure).
76. To the shepherd Śiṅgaṉ Koṛambaṉ, residing at [Kaṇṇikuḍi] in
Śeṉṉi-
maṅgala-kūṟṟam, (a subdivision) of
Rājarāja-vaḷanāḍu, were assigned forty-eight
cows out of the cows given by the
Perundaram Kōṉ Śūṟṟi alias Arumor̥-Pallavaraiyaṉ
for
sacred lamps. From (the milk of these forty-eight cows) he himself and his
dependent,
(viz.) his uterine brother Śiṅgaṉ Poṉṉaṉ, have to supply
(one) uṛakku of ghee per day,
for one sacred lamp, by the Āḍavallāṉ
(measure).
78. To the shepherd Kallaṉ Nakkaṉ, residing at Kaṇṇikuḍi in
Śeṉṉimaṅgala-
kūṟṟam, (a subdivision) of
Rājarāja-vaḷanāḍu, were assigned forty-eight cows out of the
cows given by the
Perundaram Kōṉ Śūṟṟi alias Arumor̥-Pallavaraiyaṉ for
sacred
lamps. From (the milk of these forty-eight cows he) has to supply (one)
uṛakku of ghee per
day, for one sacred lamp, by the Āḍavallāṉ
(measure).
79. To the shepherd Kuruḍaṉ Periyāṉ, residing at Maṅgalam in
Mīyśeṅgiḷi-
nāḍu, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu, were assigned forty-eight cows in
all, (viz.)
thirty-six out of the cows given by the Perundaram Vayiri Arumor̥
alias
Karikāla-Karṇa-Pallavaraiyaṉ for sacred lamps; twelve out of the cows
given by
the Perundaram Kōṉ Śūṟṟi alias
Arumor̥-Pallavaraiyaṉ for sacred lamps. From
(the milk of these forty-eight cows
he) has to supply (one) uṛakku of ghee per day, for one
sacred lamp, by the
Āḍavallāṉ (measure).
80. To the shepherd Āyiravaṉ Ugandāṉ, residing at Māṟaṉēri in
Kiḷiyūr-
nāḍu, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu, were assigned thirty-two kāśu out
of the
money deposited by the Palavagai-Paṛambaḍaigaḷilār for sacred lamps to
(the
image of) Pichchadēvar set up by queen (nambirāṭṭiyār)
Lōkamahādēviyār. For
(these thirty-two kāśu) ninety-six ewes (could be
got). From (the milk of these ninety-
six ewes) he himself and his
dependents, (viz.) his uterine brother Āyiravaṉ Nāchchaṉ;
(his)
elder brother's son Kaṇḍaṉ Āḷaṉ; the shepherd Par̥••• , living
at
Māṟaṉēri in Kiḷiyūr-nāḍu, (a subdivision) of
Pāṇḍyakulāśani-vaḷanāḍu;
and the shepherd Kāmaṉ Aiyāṟaṉ, living
at Gaṇḍarāditya-chaturvēdimaṅgalam
in Poygai-nāḍu, (a
subdivision) of Rājēndrasiṁha-vaḷanāḍu, have to supply (one)
uṛakku
of ghee per day, for one sacred lamp, by the Āḍavallāṉ (measure).
81. To the shepherd Nandi Tūṟaṉ, residing at Pūvāṛ in
Varagūr-nāḍu,
(a subdivision) of Rājarāja-vaḷanāḍu, were
assigned forty-eight cows out of the
cows (surabhi) of the lord
Śrī-Rājarājēśvaramuḍaiyār. From (the milk of these forty-
eight
cows) he himself and his dependents, (viz.) the shepherd Śaḍaiyaṉ
Nichchal,
living at Pāśippuram in Puṟaṅgarambai-nāḍu, (a
subdivision) of Arumor̥dēva-
vaḷanāḍu; and the shepherd
Tūṟāḍi Śāttaṉ, living in the same village, have to supply
(one) uṛakku
of ghee per day, for one sacred lamp, by the Āḍavallāṉ (measure).
82. To the shepherd Naḷḷāṟaṉ Villāṉai, residing at Maṅgalam in
Maṅgala-
nāḍu, (a subdivision) of
Arumor̥dēva-vaḷanāḍu, were assigned thirty-two kāśu
out of the money
deposited by the priest (gurukkaḷ) Īśānaśivapaṇḍita for a lamp
to the
image of the Gurukkaḷ set up (in the temple). For (these thirty-two kāśu)
ninety-
six ewes (could be got). From (the milk of these ninety-six
ewes) he himself and his
dependents, (viz.) the shepherd•• Nāraṇaṉ,
living at Maṅgalam in Maṅgala-
nāḍu, (a subdivision) of
Arumor̥dēva-vaḷanāḍu, have to supply (one) uṛakku of ghee
per day, for
one sacred lamp, by the Āḍavallāṉ (measure).
83. To the shepherd Kūttaṉ Kuṉṟaṉ, residing at Gaṇḍarāditya-chaturvēdi-
maṅgalam in Poygai-nāḍu, (a subdivision) of
Rājēndrasiṁha-vaḷanāḍu, were
assigned thirty-two kāśu out of the money
deposited by the [Palavagai-Paṛambaḍai]-
gaḷilār for sacred lamps to
(the image of) Pichcha[dēva], set up by queen Lōkama-
hādēviyār. For (these thirty-two kāśu) ninety-six ewes (could be
got). From (the
milk of these ninety-six ewes) he himself and his dependents,
(viz.) his uterine brothers
Kūttaṉ Śūṟṟi, Kūttaṉ Kaliśūraṉ and
Kūttaṉ Pāmbaṉ; and the shepherd
••••• , living at
Gaṇḍarāditya-chaturvēdimaṅgalam in Poygai-nāḍu,
(a subdivision)
of Rājēndrasiṁha-vaḷanāḍu, have to supply (one) uṛakku of ghee per
day,
for one sacred lamp, by the Āḍavallāṉ (measure).
By Ulaguḍaiya-Nāyaṉār Śrīpādam (l. 13 f. and 17 f.) Rājarāja III.
is
probably meant.
These plates were discovered in 1911 by the late Rai Bahadur V.Venkayya, M.A., in
the
village Vēlūrpāḷaiyam, about 7 miles north-west of Arkonam in the North Arcot
district.
They have since been purchased by the Government for deposit in the Madras
Museum.
A detailed description of the plates and their contents has appeared in the
Epigraphical
Report for 1911, Part II, paragraphs 5 to 12. Mr. Venkayya also, has published a
valuable
note on them in the Journal of the Royal Asiatic Society for 1911, pp. 521
ff.
The plates are five in number and consist of eight written sides, the outer faces of
the
first and last being completely blank. They vary in length from 9(5/8)" to 9(3/4)", and are
slightly
convex on their right and left sides. The breadth of each plate is about 3(1/2)". The
ring
which holds the plates together is oval-shaped, and measures 7"×6(1/4)", while the
circular
seal in whose massive bottom the edges of the ring are firmly fixed, is 3(1/4)" in
diameter. The
seal bears on a depressed surface an elongated figure of a Pallava bull
in a recumbent posture
facing the proper right with an ornamental lamp-stand on either side of
it. The bull and
the lamp-stands are placed on a straight line which is perhaps to be taken for
the surface of
a pedestal. Below this latter, there appear the faint traces of an expanded
lotus flower.
Above the bull are engraved in one row, eight symbols of which a goddess (perhaps
Lakshmī),
flanked by two lamp-stands occupies the centre. Another symbol which is recognisable
is
the svastika. The remaining four are indistinct. Above these again are the insignia
of
royalty, viz., two chauris mounted on handles and a parasol between them.
Right round the
margin of the seal is a defaced legend in Pallava-Grantha characters of which
the syllables
•••• va-nāthasya Nan[tipa]ṉmas[ya] bhū[pa*]tēḥ [|*]
viśva-[vi]śva[ṁ]bharā-
pāla śrīḥ, are visible. The plates including ring
and seal weigh 394 tolas.
The inscription on the plates is engraved partly in Grantha and partly in
Tamil char-
acters. The writing discloses two different scripts, the first
of which (ll. 1 to 28) is somewhat less
deeply cut and slanting. The virāma or the
puḷḷi in the Tamil portion of the inscription is
marked almost regularly throughout,
by a zigzag line resembling the final m of Grantha or by
the usual dot. The grant
consists of 31 Sanskr̥t verses intercepted in the middle by a prose
passage in Tamil
from lines 47 to 63, and including at the end a short Tamil sentence in lines
68 and 69. Verses
1 and 2 are invocations addressed to the Supreme Being and to Śrīkaṇṭha
(Śiva).
The two next supply the legendary origin of the Pallavas from Vishṇu,
down
to the eponymous king Pallava, through Brahmā, Aṅgiras, Br̥haspati,
Śaṁyu,
Bharadvāja, Drōṇa, and Aśvatthāman, and eulogise the family as
being very powerful.
From verses 5 to 8, we learn the names of some probably historical kings.
One of them was
Aśōkavarman in whose family was born Kāḷabhartr̥. His
son was Chūtapallava;
his son, Vīrakūrcha; from him came
Skandaśishya; from him, Kumāravishṇu and
after him,
Buddhavarman. It is evident, as Professor Hultzsch has remarked, (above,
p. 342), that
Aśōkavarman “can scarcely be considered a historical person, but appears
to be a
modification of the ancient Maurya king Aśōka.” Kāḷabhartr̥ is a
possible
synonym of Kāṇagōpa, who is mentioned in the Kāśākuḍi plates,
in the group of kings
that ruled after Aśōkavarman. Vīrakūrcha, the grandson of
Kāḷabhartr̥ (Kāṇa-
gōpa), must be the Vīrakōrchavarman
whose name occurs as that of the great grand-
father (of the donor) in an odd
Pallava plate published by Professor Hultzsch in the Epi-
graphia
Indica (Vol. I, p. 397 f.) and the same as Vīravarman of the Pīkira, Māṅgaḷūr, Uruvu-
palli and the Chendalūr grants, all of which belong practically to the same period.
Vīrakūrcha
is stated to have married the daughter of a Nāga chief and
through her, to have acquired the
insignia of royalty. Their son Skandaśishya seized
from king Satyasēna the ghaṭikā
of the Brāhmaṇas. The reference to a
ghaṭikā at this early period is very interesting. It
occurs also in the Tālagunda
inscription of Kakusthavarman which is ascribed by Professor
Kielhorn to about the first half
of the 6th century A.D. Skandaśishya is perhaps
identical with the
Pallava king of the same name, who is referred to in one of the Tiruk-
kaṛukkuṉṟam inscriptions, as having made a gift to the holy
temple of Mūlasthāna at
that village. If Skandaśishya is synonymous with
Skandavarman as suggested by
Mr. Venkayya in his article on the Tirukkaṛukkuṉṟam
inscription, we shall have to identify
him with Skandavarman II, particularly because the two
generations after him supplied by
the Vēlūrpāḷaiyam plates would, in this case, be
the same as those found in the Chenda-
lūr plates of Kumāravishṇu
II. Satyasēna, the king from whom Skandaśishya seized
the
ghaṭikā, remains unidentified. Kumāravishṇu, the son of Skandaśishya,
is next stated
to have captured Kāñchī, and his son Buddhavarman to have
been the conqueror of
the Chōḷas.
Mr. Venkayya mentions two distinct periods in early Pallava history, viz. (1) the
period
in which their grants are recorded in the Prākr̥t language and (2) that in
which the grants
are in Sanskr̥t. The first has been tentatively
assigned to the beginning of the 4th century
A.D. Evidently, the break suggested at the
beginning of verse 5 in the Vēlūrpāḷaiyam
plates with the words
“Aśōkavarman and others,” included this earlier period of the
Prākr̥t
charters, and counted within it such names as Śivaskandavarman, Vijayaskan-
davarman, Vijayabuddhavarman, Buddhyaṅkura and Vishṇugōpa. The
Sans-
kr̥t charters, which are to be referred probably to the 5th and the
6th centuries of the Chris-
tian era, supply the names of a number of
Pallava kings who may now be arranged in order of
succession, with the
help of the information given in the Vēlūrpāḷaiyam plates. The capture,
or rather
the re-capture of Kāñchī attributed to Kumāravishṇu in these plates
confirms
Mr. Venkayya's suggestion that that town was not the Pallava capital for some
time during
the interval between the Prākr̥t period and the later Sanskr̥t
period. Kāḷabhartr̥
(Kāṇagōpa) may have been the first of the kings of the
second period which lasted down to
(Kāṇagōpa) may have been the first of the kings
of the second period which lasted down to
Buddhavarman according to our plates, or
down to his son Kumāravishṇu II according
to the Chendalūr plates. The
question however arises whether Kumāravishṇu (I) of the
Chendalūr and the
Vēlūrpāḷaiyam plates has to be identified with Yuvamahārāja Vish-
ṇugōpavarman or to be treated as still another son of Skandaśishya
(Skandavarman
II). The former alternative was suggested by Mr. Venkayya together with
the further suppo-
sition that Buddhavarman and Siṁhavarman II
may have been brothers. But as the
names Vishṇugōpa and
Kumāravishṇu are mentioned simultaneously together among
Pallava ancestors,
as for instance, in the Vāyalūr pillar inscription of the time of Rāja-
siṁha, we may presume, perhaps tentatively,
Kumāravishṇu I to be a third son of
Skandavarman II. The following revised
pedigree of the Pallava kings based on the
Vēlūrpāḷaiyam plates and the
Sanskr̥t charters of Pīkira, Māṅgaḷūr, Uruvupalli and
Chendalūr, is given
provisionally, subject to the identifications and suggestions made above:——
After v. 8 we are again introduced to another gap in the succession in which were included
a
host of kings such as Vishṇugōpa and others. Then appeared a king
named Nandi-
varman I who brought under his control a powerful snake
apparently called Dr̥shṭivisha.
In verse 10, Siṁhavarman,
the father of Siṁhavishṇu, is introduced,——no connection
being specified between
himself and the Nandivarman just mentioned. Siṁhavishṇu
was the conqueror
of the Chōḷa country which was fertilized by the river Cauvery.
What follows of the Pallava genealogy is not new. It is a repetition of the
account
already supplied by the Kāśākuḍi, Kūram and the Udayēndiram
plates. Stone in-
scriptions written in the Pallava-Grantha characters
commence from this period,——a fact
which suggests that, with the conquest of
Siṁhavishṇu, the Pallavas must have ex-
tended their dominion
further south of Kāñchī into the Chōḷa country and adopted the Dravi-
dian language generally found mixed up with Sanskr̥t in the later stone inscriptions.
From
Siṁhavishṇu's son Mahēndravarman I was born Narasiṁhavarman
I. This King
whose conquest of Vātāpi (Bādāmi) and the Western Chalukya
Pulakēśin II has fre-
quently been described, is stated in verse 11 to
have defeated his enemies and to have taken
from them the pillar of victory standing at
Vātāpi. Then came Paramēśvaravar-
man I, an
enemy of the Western Chalukya king Vikramāditya I, whom,
according to the
Kūram and the Udayēndiram plates, he defeated at Peruvaḷanal-
lūr. Paramēśvara's “son's son” was Narasiṁhavarman II, who
re-organised
the ghaṭikā of the Brāhmaṇas, and built a temple for Śiva
“comparable with the
mountain Kailāsa”. This is a clear reference to the building of
the Kailāsanātha
temple at Conjeeveram by Narasiṁhavarman II. The latter's son was Paramēśvara
II. The usurpation of the
Pallava throne by Nandivarman II, subsequent to the death
of
Paramēśvara II, is clearly stated in verse 15. The distant relation that
existed
between the usurper Nandivarman II and Paramēśvara II is described
in the
Kāśākuḍi plates.
Two points in the account given above are worthy of note: (1) the omission of the
name
Mahēndravarman II after Narasiṁhavarman I and (2) the statement
that
Narasiṁhavarman II was the “son's son” of
Paramēśvara I. The latter is proba-
bly an error, since all the three
published Pallava accounts agree in saying that Nara-
siṁhavarman
II was the son, not the grandson, of Paramēśvara I. The
former,
however, may be different. For although the Kūram plates call
Paramēśvaravarman
I, the grandson of Narasiṁhavarman I, still the doubtful
way in which this relation-
ship is expressed in the Kāśākuḍi and the
Udayēndiram plates, taken together with
the statement of the
Vēlūrpāḷaiyam plates, makes it appear as if Mahēndravar-
man
II and Paramēśvaravarman I were both sons of Narasiṁhavarman I,
thus
reducing the seven generations between Siṁhavishṇu and
Paramēśvaravarman
II, to six. The usurper Nandivarman II who, according to
the Kāśākuḍi plates, was
sixth in descent from a brother of Siṁhavishṇu
could not at the time of his usur-
pation be a generation older than
Paramēśvaravarman II whose kingdom he
usurped. Indeed, as hinted in the
Udayēndiram plates, he must have been much
younger to justify his being called there
the son of Paramēśvaravarman. Conse-
quently it appears probable
that Mahēndravarman II and Paramēśvaravarman I
were actually brothers and
that the succession after Narasiṁhavarman I passed
on directly to the
latter, the former having, perhaps, died before him. Two
successions after the usurper
Nandivarman (Pallavamalla) are further supplied
for the first time by the
Vēlūrpāḷaiyam plates. Nandivarman II's son by
Rēvā was the
Pallava-Mahārāja Dantivarman (verse 18). His queen was
the Kadamba princess
Aggaḷanimmaṭī; from these, was born king Nandivarman
III, or according to
the Tamil portion of the inscription, Vijaya-Nandivarman, in the
sixth year of whose
reign the subjoined grant was made. No specific historical facts are
mentioned in connection
with these kings. Nandivarman III is stated to have
“acquired the prosperity of the
Pallava kingdom by the prowess of his (own) arms”
(verse 20). From this we may infer
that the sovereignty over the Pallava kingdom had
now been keenly contested either by
outsiders or by some direct descendents of the
Siṁhavishṇu line.
In the Chingleput, North Arcot, South Arcot and Trichinopoly districts, there have
been
discovered a number of stone records (more or less of the same age as the
Vēlūrpāḷaiyam
plates) which refer themselves to the reigns of Dantivarman,
Dantivarma-Mahārāja,
Dantippōttaraśar or Vijaya-Dantivikramavarman, and also
of Nandivarman
with similar variations in the name. Again, the Bāhūr
plates supply the names Danti-
varman, (his son)
Nandivarman and (his son) Nr̥patuṅgadēva or Vijaya-Nr̥pa-
tuṅgavarman, as members of the Pallava family, among whose ancestors
were Vimala,
Koṅkaṇika and others. From this latter statement Professor Hultzsch
concluded that the
kings mentioned in the Bāhūr plates were different from the
Pallavas of Kāñchī and were
only “Pallava by name but Western
Gaṅga by descent.” It is now, therefore, diffcult to
say if the Dantivarmans and
the Nandivarmans of the stone records mentioned above,
are to be identified with those
mentioned in the Bāhūr plates, or with those of the Vēlūr-
pāḷaiyam plates or with both. Mr. Venkayya is inclined to connect the names in
the
Bāhūr plates with those of the Vēlūrpaḷaiyam plates, and suggests
that Vijaya-Nr̥pa-
tuṅgavarman of the former was apparently the son of
Nandivarman III of the latter.
Against this the only objection is the ancestry which,
in the one case includes the clear
Western Gaṅga name (or surname)
Koṅkaṇika, while in the other it does not. If,
however, Mr. Venkayya's suggestion is
accepted, we must presume two facts to arrive at a
concurrent genealogy, and to connect the
kings of stone records with those mentioned in
the Vēlūrpāḷaiyam and the
Bāhūr plates. The prefix kō-vijaya and the suffix vikrama-
varman which are invariably found appended to the names of the kings in this
series
must have been introduced for the first time by the usurper Nandivarman Pallava-
malla, who, we know, literally won the kingdom by victory (vijaya) and by
prowess
(vikrama), and that Nr̥patuṅgavarman who was
decidedly the most powerful of this
last branch of the Pallavas, and
a son of the Rāshṭrakūṭa princess Śaṅkhā, must have
contracted new relations
with the Western Gaṅgas to justify the insertion of one or more
of the names of that
dynasty among his Pallava ancestors. Even with these suppositions
granted, the
identification of kings mentioned in stone records with the Nandivarmans
and
Dantivarmans of the copper-plate grants presents peculiar difficulties. The script of
the copper-plates, though of the same age with that of the stone inscriptions
often
differs from it, and the information supplied by the latter is so
meagre that hardly any points
of contemporaneous nature that could help us in such
identification, are forthcoming. In
the present state of our knowledge therefore, it may be
hypothetically presumed that kings
of names Nandivarman and Dantivarman with
or without the prefix kō-vijaya and the
suffix vikramavarman, may be taken to be
one or the other of the immediate ancestors of
Nr̥patuṅga-Vikramavarman; while kings
described as Dantivarma-Mahārāja
of the Bhāradvāja-gōtra, Dantivarman and Nandivarman of the Pallava-tilaka-kula,
and Nandivarman “who conquered [his enemies] at
Teḷḷāṟu,” have to be kept distinct.
In conclusion it may be stated, by way of a resumé, that the Pallava history
covers
four separate periods extending from about the 4th to the 9th century A.D. with three
gaps
which remain yet to be filled up satisfactorily by later researches. These are (1) the
period
of the Prākr̥t charters; (2) after a gap of a little more than a century, the
period of the
Sanskr̥t charters; (3) after another gap (or rather two gaps) of about
the same length
the period of stone inscriptions when, the Siṁhavishṇu line was
predominant; and (4)
the last period when the Nandivarman line (developing later, into
what has been called
the Gaṅga-Pallava line) was powerful until it was completely
crushed by the Chōḷas.
A table of the kings of the Siṁhavishṇu line and of the
collateral branch of Nandivar-
man Pallavamalla down to
Nr̥patuṅgavarman of the Bāhūr plates is appended
below:——
The object of the Vēlūrpāḷaiyam grant was the gift of the village
Śrīkaṭṭuppaḷḷi
or Tirukkāṭṭuppaḷḷi to a temple of Śiva built at
that village by a certain Yajñabhaṭṭa
or Śaṉṉakkuṟi Yajñabhaṭṭa,
surnamed Bappa-Bhaṭṭāraka, in the sixth year of the
reign of king Nandivarman III. The request (vijñapti) was made by
the Chōḷa-Mahā-
rāja Kumārāṅkuśa, while the
executor (ājñapti or āṇatti) was the minister Namba
(in Tamil,
Iraiyūr-uḍaiyāṉ-Nambaṉ) of the Agradatta family. The donee was
the
Mahādēva (Śiva) temple of Yajñēśvara at
Tirukkāṭṭuppaḷḷi. Verse 28 informs
us that the composer of the
praśasti was the Māhēśvara Manōdhīra. Verse 31 and
the
Tamil sentence following it, supply the name of Pēraya, a clever
carpenter of
Maṉaichchēri in Kachchippēḍu (Conjeeveram), who engraved the
writing on these
plates.
One point of great interest in the Tamil portion of the grant is the long list of exemp-
tions (parihāra) and the written declaration (vyavasthā) with which
Tirukkāṭṭuppaḷḷi
was made over to the temple assembly (paraḍai, Skt.
parishad). The former included items
of collection whose significance is not quite
clear, but which, as the inscription says, the king
“could receive and enjoy.” It appears as
though most of the items here mentioned were
not necessarily sources of revenue to the State,
as now understood, but only obligatory services
which the king could enforce on the people for
the benefit of the community. By the written
declaration the donee was permitted to build
(without any special license) mansions of burnt
brick; to grow Artimissia, Andropogan
Muricatum, red lilies and uḷḷi in gardens; to plant
cocoanut trees in groves; to
sink reservoirs and wells; to use large oil-presses; and to
prohibit toddy-drawers from tapping
for toddy, the cocoanut and the palmyra trees planted
within the four boundaries of the
village.
The village Tirukkāṭṭuppaḷḷi is identical with Kāṭṭuppaḷḷi in the
Poṉṉēri tāluk
of the Chingleput district; Nāyaṟu-nāḍu of
Puṛaṟ-kōṭṭam, in which the village is
stated to have been situated, takes its
name from the village Nāyar of the same tāluk, about
8(1/2) miles south-west of
Kāṭṭuppaḷḷi. In the British Museum plates of the Vijayanagara
king
Sadāśivarāya of the 16th century A.D., Nāyattu-nāḍu (i.e.,
Nāyaṟu-nāḍu) is
described as being a sub-division of Puḷali-kōṭaka
(i.e., Puṛaṟ-kōṭṭam).
Hail! Prosperty! Adoration to Śiva !
(Verse 1.) May that effulgence which is the existence absolute, which is sung by the
wise
to be eternal, universal, infallible, accessible (only) to highest devotion,
benevolent, beyond the
reach of words and thoughts, and endless and which, the best of sages
ever strive to attain by
putting a restraint upon the currents of (their)
sense-perceptions,——grant you permanent bliss !
(V. 2.) May (they) always protect you, the arms of Śrīkaṇṭha (i.e.
Śiva), which are
lovely by bearing on them the marks of saffron from the breasts of
Śarvāṇī (i.e. Pārvatī),
which delight themselves in the work of
removing the ornaments (from the body) of the wives
of the highly conceited hoards of
the enemies of gods, which (hold) a number of weapons
that shine with the
brilliance of the fire at the end of the world and wear armlets of serpents
radiant with gems
in (their) crests !
(V. 3.) From the lotus-(like) navel of the lotus-navelled (Vishṇu), was
(produced)
Brahmā; from him (was born) Aṅgiras; from him, the
preceptor of the gods (Br̥has-
pati); from him, the good-natured
Śaṁyu; from him Śāṁyava (i.e. Bharadvāja); from
him the
pitcher-born (Drōṇa); from him Drauṇi (i.e. Aśvatthāman), who is of
the
essence of (Śiva), the enemy of Cupid; and from him in (the same) order
(came) Pallava,
the lord of the whole earth, whose fame was bewildering.
(V. 4.) Thence, came into existence the race of the Pallavas, who by the law
of
protection (which they adopted) removed (even) the slightest distress (of
their subjects); and
whose bar-like arms were skilled in rendering assistance to the lord
of serpents who was
fatigued by the labour of (carrying on his head) the burden of the
earth.
(V. 5.) After kings, such as Aśōkavarman (and others), born in that family,
had
attained god-hood (i.e. died), was born Kāḷabhartr̥, the head-jewel of
(his) family, like
(Vishṇu) the husband of Indirā (i.e.
Lakshmī).
(V. 6.) From his son Chūtapallava, was produced Vīrakūrcha, of celebrated
name,
who simultaneously with (the hand of) the daughter of the chief of serpents
grasped also
the complete insignia of royalty and became famous.
(V. 7.) From him came Skandaśishya, the moon in the sky of (his) family, who
seized
from king Satyasēna the ghaṭikā of the twice-born (i.e.
Brāhmaṇas).
(V. 8.) From him came Kumāravishṇu who captured the city of Kāñchī and
was
victorious in battles. Then became king, Buddhavarman, the submarine fire to
the
ocean-like army of the Chōḷas.
(V. 9.) And after a host of kings including Vishṇugōpa had passed away, was
born
Nandivarman, who with the favour of (the god) Pinākapāṇi
(Śiva) caused to dance a
powerful snake whose poison was in (its) eyes
(Dr̥shṭivisha).
(V. 10.) Then from the king named Śiṁhavarman, who wiped off the pride of
(his)
enemies, was born the victorious Siṁhavishṇu whose prowess was widely
known on earth.
He quickly seized the country of the Chōḷas, embellished by the
daughter of Kavīra (i.e.
the river Kāvērī), whose ornaments are the forests
of paddy (fields) and where (are found)
brilliant groves of areca (palms).
(V. 11.) From his son Mahēndra was born Narasiṁhavarman (I), famous
(like)
Upēndra (i.e. Vishṇu), who, defeating the host of (his)
enemies, took (from them) the pillar
of victory standing in the centre of (the town
of) Vātāpi.
(V. 12.) From him came Paramēśvara (I) who crushed the conceit of (his)
enemies,
(and was) a sun in destroying the darkness which was the army of the
Chāḷukya king.
(V. 13.) His son's son (was) Narasiṁhavarman (II) who, equal to Mahēndra,
once
again organised the ghaṭikā of the twice-born (i.e. Brāhmaṇas) and built
of stone a house for
the moon-crested (Śiva) which was comparable with the (mountain)
Kailāsa.
(V. 14.) His son who was respected by kings, was Paramēśvara (II). This
chastiser
of the dark age (Kali) governed the earth according to the rules laid down by
Manu.
(V. 15.) After him, Nandivarman, the repository of the aggregate (good)
qualities of
all ancient kings, got possession of the prosperity of the family together with
the earth
whose garments are the four oceans.
(V. 16.) Of this heroic lord of battalions (or, of rivers), and the home of many virtues
(or,
of gems), as of the ocean, the chief queen was Rēvā who, like (the
river) Rēvā, had (her)
birth from a great king (or, from a high
mountain).
(V. 17.) To her was born on this (earth) the glorious king Dantivarman, a
manifest-
ation of the lotus-eyed (Vishṇu) himself, who was the delight of
the earth, whose (sole)
object (of life) was the protection of the three worlds
and in whom the group of pure qualities
such as prowess, charity and gratitude attained
eminence, as it were, after a long time
(enjoying) the pleasure of each other's
company.
(V. 18.) Just as Gaurī (was the wife) of the conqueror of the (three)
cities (i.e. Śiva),
the suitable chief queen of that lord of the earth, the
foremost of heroes, the powerful
Pallava-Mahārāja, was (she) of a spotless
race, who bore the name Aggaḷanimmaṭī
(and was) the daughter of the
celebrated king——a crest-jewel of the Kadamba family.
(V. 19.) As the (morning) twilight (gives birth to) the resplendent one (i.e. the
sun);
as Ambikā (i.e. Pārvatī), (to the god) Kumāra
(Skanda) possessed of the marvellous
(weapon) Śakti (or, of strength); as
Śachī, to the victorious Jayanta; so did this (Aggaḷa-
nimmaṭī) give
birth to (the glorious) Nandivarman.
(V. 20.) This (Nandivarman) puffed up with the prowess of his arms, acquired
the
prosperity of the (Pallava) kingdom, not easy for others to obtain, by killing
(his) enemies on
the battle-field which was laughing (as it were) with pearls
dropping from the frontal globes
of elephants slain by (his) unsheathed sword.
(V. 21.) Never shone so (thoroughly) a garden with (the advent of) spring, nor men
of
high birth with (good) qualities, nor women with morality, nor a millionaire with
charity, nor
humility with knowledge, nor a lotus-tank with the sun, nor the expanse of the sky
with
the moon at the end of the rainy season, as (the people of) this earth
(shone), with that king.
(V. 22.) (A subject) of that king who was learned, modest and of established
virtues,
who was named Yajñabhaṭṭa and surnamed Bappa-Bhaṭṭāraka, was
widely famous
(for his knowledge) in the Śāstra, the Vēda and the
Sāṅkhya and was celebrated for (his)
persistent devotion to (Śiva), built in
the village named Śrīkaṭṭuppaḷḷi a temple for Śiva
similar to the high
Kailāsa (mountain).
(V. 23.) His (viz. Yajñabhaṭṭa's) father was named Śivadāsa, who
like the lord (of
the goddess) of speech (i.e. Brahmā) was possessed of pure
intelligence. His mother was [Drē]-
ṇamaṇi who like the (goddess)
earth was great for the exhuberance of her (good) qualities.
(V. 24.) His grandfather was named Yajña who, like the repository of the kalās
(i.e. the
moon), is the abode of sciences (kalā), has spotless
character (as the moon, a white disc), is the
best of the twice-born
(dvija), the expeller of ignorance (as the moon, of darkness) and shines
with
wide-spread fame.
(V. 25.) To that god Śarva (Śiva), the king granted the village called
Tirukkāṭṭup-
paḷḷi for (maintaining) the services (connected
with) worship, feeding, etc.
(V. 26.) The heroic head-jewel of the Chōḷa race named Kumārāṅkuśa, the
glory of
whose prowess was well-known, whose liberality was equal to that of Rādhēya
(i.e.
Karṇa) and whose conduct was upright, made the (necessary)
request (vijñapti) for (securing)
this (grant).
(V. 27.) The executor (ājñapti) here, was the king's minister named Namba, the
autum-
nal moon in the firmament of the Agradatta family.
(V. 28.) The Māhēśvara Manōdhīra, the act of whose words, thoughts and
body
were (all) for the benefit of others, composed this praśasti.
(Lines 47 to 63.) Whereas in the sixth year of Kōvijaya-Nandivarman, at
the
request (made by) Chōḷa-Mahārāja and the āṇatti of
Iraiyūr-uḍaiyāṉ Nambaṉ,
this (village) Tirukkāṭṭuppaḷḷi of
pañchavaram āyirakkāḍi, in Nāyaṟu-nāḍu,
(a
sub-division) of Puṛaṟ-kōṭṭam, (is) excluded from the district
(nāṭṭu-nīṅgal) (and) has
been assigned as an uṭpuravu dēvadāna in favour
of (the god) Mahādēva of (the temple of)
Yajñēśvara built
by Śaṉṉakkuṟi Yajñabhaṭṭa at Tirukkāṭṭuppaḷḷi, the
immunities
(parihāra) secured (therefor) viz. nāḍāṭchi, ūrāṭchi, puravu-poṉ,
tirumukkāṇam, vaṭṭi-nār̥, pudār̥,
taṭṭukāyam, īṛam-pūṭchi,
iḍai-ppūṭchi, maṉṟupāḍu, brokerage, tax on looms, kūlam, good cow,
good
bull, good sheep, watch-fee of the district, ūḍupōkku, taxes on marriages, potters
and
quarries, paṭṭina-śēri and all other (income) of any kind which the king
could receive and enjoy
within the boundary of this village, shall not (henceforth) be
collected by the king but by
this Mahādēva of (the temple of) Yajñēśvara only. The
(following) written declaration
(vyavasthā) is (also) granted (for the
guidance of the donee): Mansions of burnt tiles (bricks ?)
may be built (without
special permission); artimissia (damanagam), andropogan muricatum
(iruvēli),
red-lilies (śeṅgaṛunīr) and uḷḷi may be grown (in gardens ?); cocoanut
(trees) may be
planted in groves; reservoirs and wells may be sunk; large oil-presses
may be used and the
toddy-drawers (īṛavars) may not climb, without the consent of this
(i.e. the Mahādēva of
Yajnēśvara), the cocoanut and the palmyra (trees)
planted within the boundaries of (this
village). With the written declaration thus defined
(the village) was placed in the (hands of
the) assembly (paraḍatti,) as a
dēvadāna, with all immunities, to the (god) Mahādēva of
the
Yajñēśvara (temple).
(V. 29.) O ! Future rulers of earth ! He, Nandivarman, the banner among all
kings,
with (his) lotus-like hands folded, bows down to you with (his) head which
is marked by the head-
jewel (viz.) the lotus-feet of Hara (Śiva)
(and requests you) to protect this good deed always !
(V. 30.) Thus does Rāma request again and again, all the present and future lords of
the earth: “This bridge of (religious) charity is common to (all)
kings; you must (there-
fore) protect (it) at all times.”
(V. 31.) This set of (copper-)sheets was engraved by the moon in the sky of the
family
of carpenters, named Pēraya, the son of Śiṟṟaya, who has won
(his) reputation for skill
in workman-ship.
(LI. 68 and 69.) The writing of Pērayaṉ son of the carpenter (kāshṭhakārin)
of
Maṉaichchēri in Kachchippēḍu.
On pages 180 and 181 of the Epigraphia Indica, Vol. IV., Professor Hultzsch gives
an
extract of a set of five copper-plates of Vijaya-Nr̥patuṅgavarman which
were
discovered at Bāhūr near Pondicherry by M.J. de la Fon. The originals are not
avail-
able but appear to be in the possession of some person at Paris. A transcript
of the inscrip-
tion prepared by a Tamil Paṇḍit was supplied by the discoverer to
Professor Hultzsch some
year ago. It is in many places defective. Still as the information
conveyed appears to be
important for the study of the collateral branch of the Pallava
family, known as Gaṅga-
Pallavas, I append below the Sanskr̥t
and Tamil texts as transcribed by the Paṇḍit.
It may be added by way of supplementing Professor Hultzsch's remarks that in V. 16
reference
is made to a victory gained by a Pāṇḍya king with the help of
Nr̥patuṅga.
It is not stated who this Pāṇḍya was or where he fought the
battle in which Nr̥patuṅga
could have helped him. The Ambāsamudram
inscription of Varaguṇa-Mahārāja
(Ep. Ind., Vol. IX, pp. 84 to 94) states
that that king advanced as far north as
Araiśūr on the Pennar in
Toṇḍai-maṇḍalam. Mr. Venkayya distinguishes this
Varaguṇa-Mahārāja
from his grandson Varaguṇavarman who fought the battle of
Śrīpurambiyam
with Pr̥thivīpati I and his ally Aparājitavarman, the last of
the
Gaṅga-Pallava kings (Madras Epigraphical Report for 1906-7, Part II,
paragraph
21). It is not definitely known what relation existed between this
Aparājita and Nr̥pa-
tuṅgavarman of the Bāhūr
plates. Anyhow Varaguṇa-Mahārāja who flourished
two generations before
Varaguṇavarman, about the beginning of the 9th century A.D.,
and who pushed his
campaign in the north up to the bank of the river Pennar cannot be
far distant in time from
Nr̥patuṅgavarman. Consequently, the Pāṇḍya referred to in
V. 16 of the
Bāhūr plates may probably be Varaguṇa-Mahārāja. The enemy against
whom
Nr̥patuṅga fought to help his friend Varaguṇa-Mahārāja was very likely
a
king of the Siṁhavishṇu line who was ruling simultaneously with
Nr̥patuṅga in
some portion of the Toṇḍai-maṇḍalam.
The object of the grant was the donation of the three villages
Cheṭṭuppākkam
Viḷāṅgāṭṭaṅkaḍuvaṉūr and Iṟaippuṇaichchēri to
the vidyāsthāna (V. 23) at
Bāhugrāma (i.e., Bāhūr) (V.
25), by a member of the Baśāli family and a descendant
of the
Kuru race (V. 18). This chief was the minister of Tuṅgavarman (i.e.
Nr̥patuṅga)
(V. 28) who issued the necessary order for the grant of the villages (V.
21). The college
(vidyāsthāna) at Bāhūr consisted of 14 gaṇas and was controlled by the learned men of that
village, being organised and
maintained by them “as the Ganges (Mandākinī) descending
from the sky with all the
fury of its rushing waves is borne by the god Śiva on one of his matted
locks” (Vv. 24 and
25). The composer of the praśasti was Dāśaya (V. 30). The Tamil
portion of
the grant refers to the 8th year of Vijaya-Nr̥patuṅgavarman and states
that at the
request of Baśāli-Pērarayaṉ and the āṇatti (ājñapti) of
Viḍōlaiviḍugu (i.e.,
Viḍēlviḍugu)
Kāḍupaṭṭi-Tamiṛappēraraiyaṉ, the grant of the three villages
already
mentioned was announced to the residents of Bāhūr-nāḍu, a sub-division of
Aruvā-nāḍu,
on its eastern side. As usual, the villages were granted after
excluding previous donations
and expropriating former owners, for the sole benefit of the
vidyāsthāna at Bāhūr. The order
was communicated to the assembly of
Bāhūr-nāḍu (nāṭṭār) who on receiving it, obeyed it
placing the
order on their heads, circumambulated the village, planted stones and milk bush
and drew up the
necessary document (aṟaiy-ōlai).
Among the boundaries described occur the names Teṉmalippākkam, Nelvāyē-
ppākkam, Uṟattūr, Māmbākkam, Neriñjikkuṟumbu and
Śiṟimāṉpātti. The
land comprised within the described boundaries of the three
villages was given away to the
members of the vidyāsthāna for the advancement of
learning, after including these in Bāhūr
and giving them the same exemptions
(parihāra) and written declarations (vyavasthā) as in
the case of
Bāhūr. The goldsmith (suvarṇakr̥t) Nr̥patuṅga, a jewel of the
Uditōdita
family and a faithful servant of the Pallavas, wrote the grant (V.
32). The Tamil
passage at the end of the inscription states that this goldsmith's father was
Mādēvipperu-
daṭṭāṉ, son of Uditōdaya-Perudaṭṭāṉ, a
native of Kachchippēḍu (Conjeeveram).
Of the villages mentioned, Bāhūr is the only place that can be identified. It is
the
head-quarters of a commune in the French territory and was the site of a battle between
the
French and the English troops in A.D. 1752.
pattāl viṭōlaiviṭuku kāṭupaṭṭittamiḻapperarayaṉ āṇattiyāka
aruvānāṭṭukkiḻvaḻi
vākūrnāṭṭu nāṭṭār kāṇka [||*] tannāṭṭu ceṭṭuppākkamum
viḷāṅkāṭṭaṅkaṭuvaṉūrum
iṟaippuṇaicceriyumāka immūṉṟūrum paḻayavaṟamum
piramateyamum nīkki muṉpeṟṟārai
māṟṟi yāṇṭu eṭṭāvatu pākūr
vittiyāstāṉattārkku vittiyāṉupokamākappaṇit-
tom [||*] tāṅkaḷum paṭākai
naṭantu kalluṅkaḷḷiyum nāṭṭi aṟaiyolai ceytu viṭutaka-
veṉṟu
nāṭṭārkkuttirumukam viṭa nāṭṭār tirumukaṅkaṇṭu toḻutu talaikku vaittu paṭā-
kai naṭantu kalluṅkaḷḷiyum nāṭṭi aṟaiyōlai ceytu nāṭṭārviṭutta
aṟaiyōlaippaṭi
nilattukkellai [||*] viḷāṅkāṭṭaṅkaṭuvaṉūrkkum
ceṭṭuppākkattukkumāka iraṇṭūrukkum
kīḻpāṟkellai kāṭṭu ellai oṉṟum
teṉmalipākkattu yellaiyiṉ meṟkum teṉpāṟ-
kellai teṉmalipākkattellai oṉṟum
nelvāyēppākkattellai oṉṟum uṟattūrel-
laikku vaṭakkum melpāṟkellai
māmpākkattellai oṉṟum ivviḷāṅkāṭṭaṅkaṭuvaṉūr[p]-
pāṟ
piramateyamāyiṉa aṟupatu ceṟuvukkukkiḻakkum vaṭapāṟkellai vākūrellaiyiṉ-
ṟeṟkum [||*] iṟaippuṇaiccerikkellai kiḻpāṟkellai nattamuḷḷiṭṭa kāṭṭukku
meṟkum
teṉpāṟkellai neriñcikkuṟumpiṉ ellaiyiṉ vaṭakkum melpāṟkellai
vākūrellaiyiṉ
kiḻakkum vaṭapāṟkellai ciṟimāṉpātti ellaiyiṉ ṟeṟkumāka ivvicaitta
perunāṉkel-
laikaḷilumakappaṭṭa nilaṉ nirnilaṉum puñceyum ūrum
ūrirukkaiyum maṉaiyum maṉaippaṭappum
māṭuṅkaṉṟumēypāḻum kuḷamum kōṭṭakaramum
kiṭaṅkum kēṇiyum kāṭuṅkaḷarum ōṭaiyum
uṭaippum uḷḷiṭṭu nīrpūci
neṭumparamapeṟintu uṭumpōṭi āmaitavaḻntatellām uṇ-
ṇilaṉoḻiviṉṟi
vākūr vittiyāstāṉattārkku vittiyāṉupokamāy pākūrōṭē ēṟṟi
vākūrpeṟṟa
parikāramum
ceṉṟatu [||*]
ṭṭāṉ makaṉ nirupatoṅkaṉ eḻuttu [||*]
Taṇḍantōṭṭam (i.e. Tandantōttam, No. 134 of the Madras Survey map of the
Kumba-
konam taluk) is a village 6 miles east of Kumbakōṇam in the Tanjore
district of the Madras
Presidency. The existence of the plates was brought to the notice of the
late Rai Bahadur
V.Venkayya, M.A., by Mr. Narayanaswami Aiyar, Sub-Inspector of Police, Madras
City.
It is stated that they “were found with many other idols, while digging a foundation in
the
premises of a Śiva temple in the village of Thandanthottam, Kumbakonam taluk of
Tanjore
district, about 100 years ago. No one knew what it is and how they happened to be
there.”
The plates are 14 in number, each measuring about 11(1/4)" by 3(3/4)". When they
were
produced before Mr. Venkayya the plates were strung on a ring which did not appear
to
have been previously cut. The ring is somewhat oval with diameters
measuring 6(1/2)" and
7(3/4)". Its ends are secured at the bottom of a circular seal 3" in
diameter. The seal bears in
relief a couchant Pallava bull facing the proper right. Along the
margin of the seal is a
Grantha legend which is illegible. The ring on which the plates are
strung was cut by
me with the permission of Mr. Narayanaswami Aiyar in order to change out the
plates and
prepare ink-impressions.
The two sides of the first plate, the first side of the second plate and the first five lines
of
its second side are in Sanskr̥t verse, engraved in the Grantha alphabet
and the rest, in
the Tamil language and characters. The inscription must originally have
consisted of
many more plates, two or three of which at least are missing at the beginning.
These
would have supplied a genealogy of the Pallava kings similar to that of the
Vēlūr-
pāḷaiyam plates of Vijaya-Nandivarman published above.
The concluding words of
some of the plates in the middle do not fit in with the opening words
of the succeeding plates.
Consequently, it is presumed that a few plates of
the grant portion are also lost. This
presumption is confirmed by the fact that while the
number of the donees according to the
Sanskr̥t portion has to be 308, the number
actually registered is only 244, even including
those whose names seem to have
been added subsequently in comparatively later characters, or
at least in a different hand.
The first plate of the preserved portion begins by referring to a king who conquered
the
South and stating that a certain Hiraṇyavarman was born “again” for the “welfare
of
the worlds” (jagatām hitāya V. 1). His son was Nandivarman who perhaps
held the
biruda Ēkadhīra. The next six verses are taken up
with the praise of Nandivarman.
Two historical facts referred to in this part of the
inscription are interesting. One of
them is that Nandivarman took away from the
Gaṅga king a neck-ornament which
contained in it the gem called Ugrōdaya (V.
6). The name of this Gaṅga king, however,
is not furnished. The other is that
Nandivarman was the owner of an elephant named
Paṭṭavardhana (V. 7).
With the permission of the king, a certain Dayāmukha caused
a village to be granted
to 308 Brāhmaṇas and called it Dayāmukhamaṅgala after his
own name (V. 9). The
executor (ājñapti) of the grant was evidently the very same person
Dayāmukha
entitled Kumāra, who is stated to have been the king's treasurer (V. 10).
The
composer of the eulogy (praśasti) was Paramēśvara Uttarakāraṇika son
of
Param-Ōttarakāraṇika (V. 14).
The Tamil portion is dated in the 58th year of Kōvijaya-Nandivikramavar-
man and registers a gift of land (converted into a village)
lying to the west of Taṇḍattō-
ṭṭam (i.e.
Taṇḍantōṭṭam) in Teṉkarai-Naṟaiyūr-nāḍu, a district of the
Chōḷa
country, to a number of Brāhmaṇas of Nalgūr.
To judge from the high regnal year, the Taṇḍattōṭṭam plates must belong to
the
reign of that Pallava king Vijaya-Nandivikramavarman whose
Tiruvallam rock
inscription is dated in his 62nd year i.e. 4 years later than
our plates. At the same time
the alphabet of the plates and the name of the
king lead us to infer that the Vijaya-Nan-
divikramavarman who issued these
plates may be identical with Vijaya-Nandivarman
III, the donor of the
Vēlūrpāḷaiyam plates. If the inscription were preserved in full, this
question
would not have been left to surmise and conjecture. The father of Vijaya-Nan-
divikramavarman is here stated to have been Hiraṇyavarman; while, the
father of
Vijaya-Nandivarman, according to the Vēlūrpāḷaiyam plates, was
Dantivar-
man. If the proposed identity of
Vijaya-Nandivikramavarman with Vijaya-
Nandivarman is accepted,
the apparent discrepancy in the name of the father could be
explained. The statement that
Hiraṇyavarman “was born again,” evidently indicates
a second king of that name
and we may suppose that Dantivarman, the father of
Vijaya-Nandivikramavarman,
was also called Hiraṇyavarman like his grand-
father
Hiraṇyavarman I the father of Nandivarman Pallavamalla. If the forego-
ing surmises are confirmed by future researches, the Taṇḍantōṭṭam grant
would be 52
years later than the Vēlūrpāḷaiyam plates of the same king.
The donees whose enumeration occupies more than eleven plates of the inscription
number 244.
They belong to various gōtras and sūtras. To judge from their titles (such as
Chaturvēdin, Trivēdin, Sōmayājin, Vasantayājin, Shaḍaṅgavid, Bhaṭṭa,
Kramavid, Sarvakratu-
yājin, Daśapurīya, Agnichit, and
Vājapēyin) most of them must have been learned men as
stated in verse 9. The largest
number of shares assigned to a single individual is 12 and
such a recipient was
Attōṇa-Shaḍaṅgavi-Sōmayājin (No. 109) whose gōtra and sūtra
are
lost on one of the missing plates. The composer of the inscription, viz.,
Uttarakāra-
ṇika alias Ayyaṉ Paramēśvara of the
Rathītara-gōtra and Pavir̥ya-sūtra
(No. 128) received two
shares. Among the other donees, Tiruvaḍigaḷ (evidently the name
of the local Vishṇu temple
or of the Śaiva devotees, as stated on page (41) of the
introduction) got 5 shares while
Mahādēva (the Śiva temple) was assigned 2 shares.
One share was allotted
to the reciter of the Bhārata; and the three arbitrators (madhyastha)
got one
share each. A share was assigned for “pouring water” and for “lighting fire” in
the hall
(ambalam). Perhaps this was the hall where the village assembly used to meet.
Apparently
the Bhārata was also recited in this same hall. The donees seem to have belonged
to
different parts of the country. The names of their native villages indicate that a pretty
large
number of them must have been originally residents of the Telugu
country.
Taṇukkil, Kārambichchēḍu, Iṛakkandoṟu, Iruṅgaṇḍi, Nambūr, Karañjai,
Piṇukkippaṟu, Vēlpaṟu, Poppaṟu, Vaṅgippaṟu,
Aṭṭambaṟu, Muḍipaṟu (or
Muḍapaṟu), Virippaṟu, Arasappaṟu,
Karippaṟu, Nūttilāppaṟu and Ponnam-
baṟu are apparently names of
villages which were probably situated in the Telugu country.
Kumiṛūr, Kāṭṭukkuṟi,
Maṇaṟkāl, Mandiram, Paṟiyalūr, Pāḍagam, Pāṟkuḷam,
Aṅgārai, Kaḷattūr,
Veṇṇainallūr, Perumbūdūr, Kāynīrkuḷam, Īykkāṭṭuk-
kōyil,
Śiṟupaṛuvūr, Puliyūr (in Miṛalai-nāḍu), Aruvāgūr and
Taramanallūr
(in Aruvā-nāḍu) are distinctly
Tamil names. The donees whose native villages may be
presumed to have been situated in
the Telugu country need not necessarily have immigra-
ted into the
Chōḷa country at the time of the grant. They might have been settled there
sometime
before. In any case it is clear that there was a large colony of Telugu
Brāhmaṇas in
the heart of the Chōḷa country during the first half of the 9th century A.D.
The
Telugu birudas of the Pallava king Mahēndravarman found in the
Trichinopoly
cave inscription, testify to the influence of the
Telugu people in the Chōḷa country
already in the 7th century A.D. It is
worthy of note that a large number of the village
names are now held as titles by some
well-known Śrī-Vaishṇava families——Dvēdai-
kōmapuram (Vēdagōmapura),
Vaṅgippaṟu (Vaṅgippura), Uruppiṭṭūr (Urup-
puṭṭūr), Kārambichchēḍu
(Kārambichchēṭṭu), Śrīmalai (Tirumalai), Pat-
taṅgi, Vīravaḷḷi
(Vīravalli), Muḍumbe, Taṇukkil, Kumāṇḍūr, Puttūr, Śēṭṭa-
lūr and
Kuṇḍūr being some. Maṇaṟkāl has evidently lent its name to one of the
later
Vaishṇava āchāryas of the 12th century, named Maṇakkāl-Nambi.
(Verse 1.) (Once) again, for the good of the world was born
Hiraṇyavarman of
stirring prowess who made (his) enemies settle in forests and
was the asylum of those
who eagerly desired protection.
(V. 2.) From him was born the wise (and) prosperous king called Nandivarman who
was
the home of prowess (and) conqueror of the hoards of (his) enemies, whose victorious
elephants reached almost the shores of the four oceans, whose fame extended to
the (four)
quarters and who was praised in battle for (his knowledge in) the use
of all weapons.
(V. 3.) The only (one) of name rāja that did not bow to him was the
dead-rayed
(moon) and the (only) country in this world, that did not pay him
tribute was (that) where
no men exist (i.e. the heaven where the undying gods
live). And while this (king), comparable
to Indra was ruling the earth, there was
(nothing) unapproachable by the people (except,
perhaps,) the way leading to
hell.
(V. 4.) He is the lord of the circle of good people as Hari (is the
possessor of the
powerful weapon chakra); him the wise cling to as (gods) to
Śakra (i.e. Indra); by him the
earth has become coupled with a
husband; to whom faultless good deeds are most welcome;
at whom the sole hero on the
battle-field the enemy-kings take fright; of whom the fame
fills the ten
quarters; and in whom Śrī (i.e. Lakshmī) dwells permanently
abandoning
(her) vice of fickleness.
(V. 5.) While this (king) was ruling the earth, anxiety (or great rush) (was seen)
only
in the wind; tendency towards inconstancy (or existence of the creeper chapalā),
in the forest;
decay of the learned (or the waning of the moon), in the dark-fortnight;
increase of serpents
(or abundance of clouds) at the end of summer; merciless attack
(or the grasping of swords), in
soldiers; dishonourable living (or the riding on
aerial cars), in the pictures of gods; and
the enemies of good Brāhmaṇas (or able
snake-charmers), in dissolute persons (or serpents).
(V. 6.) He wore on (his) breast, as (if it were) the lord of serpents, the bed
of
Achyuta (dwelling) near his heart, a necklace which he had snatched away
from the Gaṅga
(king and in which was) the gem called Ugrōdaya (like the)
Kaustubha.
(V. 7.) To his lot (also) fell an excellent elephant named Paṭṭavardhana which
(in
appearance) was like the (manifest) arrogance of its master, like victory in
body, like a high
mountain moving about, (and) from whose temples the ornament (of
red paint) was wiped
away by the excess of flowing rut sipped by the swarm of bees whirling
about restlessly.
(V. 8.) Wise men (and gods) praise him as Hari (himself); because indeed he
offers
protection to (all) living beings (as Hari preserves within his own self the
rudiments of life);
loves truth (as Hari loves his consort
Satyā); is victorious (Jishṇu); firm
(Achyuta);
glorious (as Hari is united with Śrī i.e.
Lakshmī) and is, among men (possessed) of a
lovely body (as
Hari is an embodiment of Death to the demon Naraka).
(V. 9.) The pious man whose name was Dayāmukha having informed this
(king)
according to rule, got that village which received the surname
Dayāmukhamaṅgala,
granted to three hundred and eight learned Brāhmaṇas who had
studied the three Vēdas and
the Smr̥tis.
(V. 10.) That same respectable wise man named Kumāra who (has stood) the test
of
honesty (upadhā) who is pure in (enjoying) religious merit (dharma),
wealth (artha) and
desires (kāma), who is the receptacle of upright conduct,
prideless and devoted solely to the
service of (his) master, whose wealth is shared by
(all) good men, who seeks refuge in virtue,
is free to (all his) relations and is
clever in discharging the duties of a treasurer, was the
ājñapti of
this (grant).
(V. 11.) He that grants land even though it be (in extent) as big as the hoof of a cow
and
he that robs (it) without caring for the disastrous end, shall both of them dwell,
indeed, till
the moon and the stars last, (the first, however,) in the home of the gods
and (the second) in
dreadful hell.
(V. 12.) The king says——I have sought shelter in religious merit. (Every)
head-jewel
among kings who has taken the vow to maintain sovereignty on the surface of the
earth,
shall protect this deed (of mine) without distrubing (its) scheme. May his
pair of feet dwell
on this (my) head, which never knew of bowing down to others
excepting to the pair of the
worshipful feet of Mukunda (Vishṇu).
(V. 13.) May the sacred cows whose every limb is purifying (and) whose purity is
indeed
demonstrated (materially), as it were, in the form of the (white) milk which they
yield, grant
your desires ! And may the revered gods on earth (viz., Brāhmaṇas), whose
weapons are
(their) words and who by the offerings (which they
make) during sacrifices please even the
nectar-fed (gods) who dwell in heaven,
protect you !
(V. 14.) This eulogy (praśasti) was drawn up by Paramēśvara surnamed
Uttarakā-
raṇika son of Param-Ōttarakāraṇika, the self-chosen
lord of Poetry.
(Ll. 26 to 38) In the fifty-eighth year (of the reign) of king
Vijaya-Nandivikrama-
varman:——The inhabitants of Teṉkarai
Naṟaiyūr-nāḍu in Śōṛa-nāḍu witnessing,——
the forest and (other)
waste lands lying to the west of Taṇḍattōṭṭam situated in their
district,•••••
None shall be permitted to make•••
or cut channels (kuraṅgu). A head of water
(uvaṉṟi) shall be constructed above the
main sluice (kūṟṟaṉvāy) only, and
water taken (from it) for irrigation. No (tax) of any kind
such as (duty
on) oil-presses and looms, ulaviyakkūli, the fee (in money) on
marriages,
ūreṭṭu, fee on potters, taṭṭukkāyam, duty on toddy-drawers and shepherds, (fee on)
stalls, brokerage-fee, tirumugakkāṇam, uppukkōchcheygai, good cow, good bull, vaṭṭinār̥
(fee on baskets of grain
brought to the market), areca-nuts (exposed for sale) in shops, pudānār̥
and others which the king could take and enjoy, shall be paid (to the
king). The Brāhmaṇa
donees of this village alone shall enjoy (the income specified
above). Damanagam may be
planted; mansions and large edifices may be built of burnt bricks;
reservoirs and wells may
be sunk; cocoanut trees may be planted in groves; (and) large
oil-presses may be used. The
cocoanut and palmyra trees (grown) within the boundaries of
this village shall not be
climbed by the toddy-drawers (īṛavar). (The names of) the
good Brāhmaṇas of Nalgūr
that received the brahmadēya with all immunities
including the above (were):——