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000
வாயலூர் மற்றும் வியாக்ரபரீசுவரர் கோவில் பற்றிய தகவல், பல்லவர் வரலாற்றில் மிக முக்கியமான ஆதாரமாகும். குறிப்பாக, ராஜசிம்மன் பல்லவனின் கல்வெட்டு (கி.பி. 695–725) இந்த கோவிலில் இருப்பது, பல்லவ மன்னர்களின் வரிசையை விளக்கும் முக்கியமான வரலாற்று ஆவணமாகும்.
வாயலூர் வியாக்ரபரீசுவரர் கோவில் கல்வெட்டு
இந்த கல்வெட்டில், பல்லவ மன்னர்களின் முன்னோர்கள் — புராண அடிப்படையில் 7 பேர், வரலாற்று அடிப்படையில் 47 பேர், மற்றும் சிறப்பு மிக்க 7 பேர் — என மொத்தம் 54 பேர் பட்டியலிடப்பட்டுள்ளனர்.
இது பல்லவ மன்னர்களின் தொடர்ச்சியான அரசியல் மரபை காட்டுகிறது.
புராண அடிப்படையிலான 7 பேர்: இவர்கள் பிரம்மா முதல் பரமேசுவரன் வரை உள்ள தெய்வீக முன்னோர்கள். இது பல்லவ மன்னர்கள் தங்கள் அரசியல் அதிகாரத்திற்கு ஒரு தெய்வீக ஆதாரம் தர முயன்றது.
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வரலாற்று அடிப்படையிலான 47 பேர்: இவர்கள் பல்லவ மரபில் உள்ள மனித அரசர்கள். இது பல்லவ அரசின் நீடித்த காலம் மற்றும் அரசியல் வலிமையை காட்டுகிறது.
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சிறப்பு மிக்க 7 பேர்:
- விஷ்ணுகோபன்
- சிம்மவர்மன்
- சிம்ம விஷ்ணு
- மகேந்திரவர்மன்
- நரசிம்மவர்மன்
- மகேந்திரவர்மன் (இரண்டாம்?)
- பரமேசுவர்வர்மன்
இவர்கள் பல்லவ வரலாற்றில் பிரதான ஆட்சி செய்த மன்னர்கள். இவர்களில் நரசிம்மவர்மன் I (மாமல்லன்) மற்றும் ராஜசிம்மன் ஆகியோர் கலை, கட்டிடக்கலை, மற்றும் போர் வெற்றிகளில் முக்கிய பங்கு வகித்தவர்கள்.
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கல்வெட்டின் கடைசி இரண்டு வரிகள்: ராஜசிம்மனின் பட்டப்பெயர்கள் (அரசுப் பெயர்கள்) குறிப்பிடப்பட்டுள்ளன. இது அவரது அரசியல் பெருமையை காட்டுகிறது.
பல்லவ மன்னர்கள் தங்கள் அரசியல் மரபை தெய்வீகமாக காட்ட முயன்றனர்.
- கல்வெட்டுகள் என்பது வரலாற்று ஆதாரங்களின் நம்பகமான வடிவம்.
- வாயலூர் கோவில், பல்லவ வரலாற்றின் மௌன சாட்சியாக நிற்கிறது.
- இந்த கல்வெட்டு, பல்லவ அரசின் நீடித்த காலம், அரசியல் கட்டமைப்பு, மற்றும் மன்னர்களின் பட்டமரபை விளக்குகிறது.
000 Pallva Inscriptions
Nos.1 to 25 No. 1. (C. P. No. 3 of 1915 – 1916). Omgodu grant of Vijaya-Skandavarman (II): 33rd year. This Sanskrit charter issued by the king Maharaja Vijaya-Skandavarman, on the 13th day of the third fortnight of winter in the 33rd year, from the royal camp Tambrapa, registers the grant of the village Omgodu-grama in the Karmma-rashtra as sattvika-gift (i.e. without any motive) to Golasarman of the Kasyapa-gotra, a student of two Vedas and well versed in the six Angas. The king’s genealogy is traced from his great-grandfather Kumaravishnu whose son and grandson were Skandavarman and Viravarman respectively. Published in Epigraphia Indica, Vol. XV, pp. 251 ff. No. 2. (C. P. No. 1 of 1905 – 1906). Chendalur grant of Kumaravishnu (III): 2nd year. This is a Sanskrit copperplate record issued from Kanchipura in the 2nd year of the reign of the Pallava king, Maharaja Kumaravishnu (III) who was the son of Maharaja Buddhavarman, the grandson of Maharaja Kumaravishnu (II) and the great-grandson of Maharaja Skandavarman. The genealogy[1] adopted by Rao Bahadur Krishnamacharlu is here followed. The two previous kings of the name Kumaravishnu were the father and son of Skandavarman. The object of the present grant is to record the royal gift of a field in the village Chendalura in Kavachakarabhoga, a subdivision of Kammanka-rashtra, to a Brahmana named Bhavaskandatrata of the Kaundinya-gotra and the Chhandoga-sutra. Published in Epigraphia Indica, Vol. VIII, pp. 234 ff.
No. 3. (C. P. No. 4 of 1915 – 1916). Omgodu grant of Simhavarman : 4th year. This is a Sanskrit charter issued by Dharmamaharaja Simhavarman[2] of the Bharadvaja-gotra, in his 4th year, in the month of Vaisakha, sukla-paksha, panchami, registering a gift of the village Omgodu in Karmma-rashtra to the scholar Devasarman, a resident of Kundur, who belonged to the Kasyapa-gotra and Chhandoga-sutra. As the same village was the object of grant in the previous charter of Vijaya-Skandavarman[3], it is possible that that donee, Golasarman had probably died without issue and thus necessitated its its reconferment on Devasarman of the Kasyapa-gotra, who was probably a member of the collateral branch of the original donee’s family. The king is stated to have been the son of Yuva-Maharaja Vishnugopa, grandson of Maharaja Skandavarman and great-grandson of Maharaja Viravarman. As the characters in which the record is incised are latter, i.e., of about the 7th century A.D., it has been surmised that it is a later copy of an earlier document. Published in Epigraphia Indica, Vol. XV, pp. 254 ff. No. 4. (C. P. No. 1 of 1905). Pikira grant of Simhavarman: 5th year This Sanskrit grant was issued from the royal camp at Menmatura, in the 5th year of the reign of the Pallava king Maharaja Simhavarman, son of Yuva-Maharaja Vishnugopa, grandson of Maharaja Skandavarman and great-grandson of Maharaja Viravarman. It registers the grant of the village Pikira in Munda-rashtra, to Vilasasarman of the Kasyapa-(gotra) and of the Taittiriya-(sakha). Published in Epigraphia Indica, Vol. VIII, pp. 161 ff. No. 5. (C. P. No. 1 of 1933 – 1934). Vilavatti grant of Simhavarman: 10th year This is a copper plate grant of the Pallava king Simhavarman, engraved in archaic characters on five plates strung together by a ring bearing a circular seal with the Pallava emblem of a couchant bull facing the proper left and another figure resembling an anchor above it. The inscription opens with an invocation to Bhagavat (Vishnu), like the Mangalur and Pikira grants of the same king. The genealogy of Simhavarman, son of Yuva-Maharaja Vishnugopa, is traced from Viravarman, the great-grandfahter. The record is dated in the 10th year of the king in the month of Sravana, su., panchami and registers a royal grant of the village Vilavatti in Munda-rashtra with all the taxes due on it, to Vishnusarman of the Gautama-gotra and the Chhandoga-(sutra), for securing long life, strength of arms and victory to the king.
From this record it is learnt that the king collected taxes from metal and leather workers, cloth-dealers, rope-jugglers or dancers, Ajivikas, water-diviners, weavers, gamblers, barbers, etc., The grant was issued from Paddukkara, which has been identified with Padugupadu in the Kovur taluk of the Nellore district. The oral order of the king regarding this gift was committed to writing by Rahasyadhikrita (Private Secretary) Achyuta. The village Vilavatti in Munda-rashtra has been identified with either Vavveru where the plates were discovered, or with greater probability, with Vidavaluru, both situated in the Kovur taluk of the Nellore district. Published[4] in Epigraphia Indica, Vol. XXIV, pp. 141 ff. MAHENDRAVARMAN I No. 7. (A. R. No. 354 of 1904). Kudimiyamalai, Pudukkottai State. On a rock to the south of the Melakkoyil temple. This Sanskrit, which is engraved in the Pallava-Grantha characters of the 7th century A.D., consists of a musical treatise composed by a royal disciple of Rudracharya. Though the name of the king is not mentioned, the characters of the record as well as the title ‘Sankiranajati’ assumed by the Pallava king Mahendravarman whose inscriptions are also found in the region round Trichinopoly, have led to the attribution of this record to the same Pallava monarch, who, we knw, achieved distinction in the realm of architecture, literature and drama. A little to the north of this inscription, over the Valampuri-Ganesa image is engraved the word ‘parivadini-e,’ meaning a lute with seven strings ‘only’, which indicates that the musical instrument intended for the notations used in this record was the Vina. Published in Epigraphia Indica, Vol. XII, pp. 231 ff. No. 7-A. (A. R. No. 386 of 1906). Tirumayyam, Padukkottai State. On the north and south walls of the rock-cut Siva temple. This is a fragmentary record engraved in Pallava-Grantha characters of the 7th century A.D. A major portion of the inscription is erased, but from the preserved portion, the names of musical notes such as gandharam, panchamam, dhaivatam, nishadam etc., can be read. A certain order is noticeable in the arrangement of the notes in seven sections with subsections. Unfortunately the subsections have been so erased as to make it impossible to follow the method adopted here. As the palaeography of the inscription resembles that of the Kudimiyamalai epigraph, this record also may be attributed to the time of Mahendravarman 1. | > | No. 8. (A. R. No. 411 of 1904). Trichinopoly, Trichinopoly Taluk, Trichinopoly District. On the beam and pillars in the upper cave on ‘the rock.’ Of the two monolithic caves, one at the foot and the other half-way up, of ‘the rock’ t Trichinopoly, the latter alone contains inscriptions, two of which, published in South Indian Inscriptions, Vol. I, pages 29 and 30, state that the cave (upper) was constructed by Gunabhara (i.e.) Mahendravarman I. A verse inscription (No. 9 below) engraved on the beam over the inner row of pillars here, calls the cave Lalitankura-Pallavesvara-griham’ after the title ‘Lalitankura’ of this king, which also occurs in his record at Pallavaram. His birudas are engraved in bold Pallava-Grantha and Tamil characters on all the pillars in the upper cave at Trichnipoly. The outer wall of the sanctuary in this cave seems to have contained an inscription, but only a few letters of its first line are now visible, the rest being completely damaged. The name ‘Mahendravikrama’ is found mentioned in the inscription on the extreme left outer pillar and most of the birudas occurring here are also found in the records of this king at Pallavaram and other rock-cut excavations of his time. Some of these titles are unintelligible and appear to be Telugu in origin. The bottom of each of the four pillars contains a biruda in the Pallava-Tamil characters, of which only two are now clear, viz. Pinapinakku and Chitti[rakara]ppuli. It is of interest to note that the birudas are alphabetically arranged and so engraved on the front face of the pillars. The same arrangement, though followed in the Pallavaram inscription, is not so conspicuous there as in the present record (plates I and II). The characters employd in the present inscriptions are of an ornate nature and provide an interesting contrast with the simpler variety of letters found in the Pallavaram record of the same king, where almost all these birudas are repeated. A description of the cave is found in the Memoir of the Archaeological Survey of India, No. 17, pages 13 – 15. No. 9. (A. R. No. 411-A of 1904). On the beam above the inner row of pillars in the upper cave. This is a Sanskrit verse engraved in Pallava-Grantha characters[5] stating that the (upper) cave called ‘Lalitankura-Pallavesvaragriham’ was constructed by the Pallava king Lalitankura (i.e., Mahendravarman I). No. 10. (A. R. No. 51 of 1905). Dalavanur, Gingee Tanluk, South Arcot District. On a pillar in the rock-cut cave. This epigraph consisting of a Sanskrit verse, states that the (cave) temple on the hill was executed by the order of the king Narendra alias Satrumalla and named ‘Satrumallesvaralaya.’ Mahendravarman I had the title ‘Satrumall’ and according to the present inscription he had also the biruda ‘Narendra’. It may be pointed out here that the Vayalur inscription gives the epithet ‘Narendrasimha’ to Rajasimha ; but the simpler and earlier style of the Dalavanur temple, however, precludes its assignment to the time of this king. | > | This cave temple is described in the Memoir of the Archaeological Survey of India, No. 17, pages 12 – 13. Published in Epigraphia Indica, Vol. XII, page 225. No. 11. (A. R. No. 50 of 1905). On the same pillar. This inscription in Tamil verse states that Narendrapottaraiyan constructed, to the south of Venbedu, a Siva temple called Satrumallesvaralya[6]. The composer of the verse was Brammamangalavan Sellan Sivadasan, a native of the village. It may be noted that the Tamil characters in which this inscription is engraved are not so archaic as to be attributed to the period of Mahendravarman I, but could be assigned to the 9th century A.D. It is, therefore, probable that this Tamil translation in verse of the previous record was composed by a local poet of the 9th century and was not engraved on the same pillar of the cave. Published in Epigraphia Indica, Vol. XII, pp. 225 ff. No. 12. (A. R. No. 56 of 1905). Mandagappattu, Villupuram Taluk, South Arcot District. On a pillar in the Mandapa of the rock-cut cave. This is an important inscription in Sanskrit verse which states that the rock-cut shrine was caused to be made by king Vichitrachitta for the enshrinement of the three gods Brahma, Isvara and Vishnu, without the use of bricks, timber, metal and mortar. Since from Pallava inscriptions we know that Mahendravarman I had the biruda ‘Vichitra-chitta’ (i.e.) curious or fancy-minded, this cave must have been excavated by him. | > | Published in Epigraphia Indica, Vol. XVII, page 17. No. 13. (A. R. No. 369 of 1908). Pallavaram, Saidapet Taluk, Chingleput District. On the beams in the rock-cut cave now used as a ‘Darga’. This inscription is engraved in Pallava-Grantha characters in a single line on the beams of the upper and lower verandahs of the rock-cut cave (plates II and IV.) It gives a long list of birudas, some of them obscure in their import, of the Pallava king Mahendravikrama (I) with whose name the inscription commences. These titles are in Sanskrit, Tamil and Telugu and indicate the character, erudition and personal tastes of the king. Some of these birudas are also found in the upper cave at Trichinopoly (No. 8 above). The rock-cut temple is described in the Memoir of the Archaeological Survey of India, No. 17, page 16. No. 14. (A. R. No. 82 of 1921). Big Conjeeveram, Conjeeveram Taluk, Chingleput District. On a pillar in a ruined mandapa near the 1000-pillared Mandapa In the third prakara of the Ekamresvara temple. Like the previous record this inscription also enumerates a few birudas of Mahendravarman I (plate IV.) As this inscription is found on a detached pillar, it is evident that it must have formed part of a structural temple of the time of Mahendravarman I., which has now disappeared. NARASIMHAVARMAN I No. 15. (A. R. No. 512-528 of 1907). Mahabalipuram, Chingleput Taluk, Chingleput District. In the Dharmaraja-ratha. Like the Mahendravadi and Siyamangalam labels of the Pallava king Mahendravarman I, the birudas of Narasimhavarman I are engraved in Pallava-Grantha characters on the Dharmaraja-ratha. As usual, the list of surnames commences with the actual name of the king Sri-Narasimha. The birudas give an indication of the king’s power, wealth, valour, personal charm, ambition, liberality etc. As the temple is called ‘Atyantakama-Pallavesvaragriham’ in a label engraved in florid characters resembling those found in the Ganesa rock-cut temple in the same village attributable to Paramesvaravarman I, it may be presumed that the work on this ‘ratha’ was continued in the reign of Paramesvaravarman and also in that of his son Rajasimha, considering the architectural evolution noticeable here from the simple rock-cut cave temple of Mahendravarman I’s time. This ratha is described in the Memoir of the Archaeological Survey of India, No. 33, p. 25 ff. Published in south Indian Inscriptions, Vol. Nos. 1-17 and Epigraphia Indica, Vol. X, pages 5-8. No. 16. (A. R. No. 65 of 1909). Tirukkalukkunram, Chingleput Taluk, Chingleput District. On the second pillar in the upper verandah of the Orukal-mandapa on the hil. This is a damaged record engraved in Tamil characters, belonging to Narasingappottarasar ‘who took Vatapi (Badami)’ and it mentions the god of ‘Mulasthana on the hill.’ The Mulasthana temple, according to a record[7] of Rajakesarivarman Aditya I, existed from the time of Skandasishya whose endowment to it was confirmed by Vatapikonda Narasimhavarman. Skandasishya may be identified with Skandasena the excavator of the cave at Vallam in the Chingleput district. The rock-cut mandapa where the present inscription is found is described in detail in the Epigraphical Report for 1909, page 72 and in the Memoir of the Archaeological Survey of India, No. 17, pages 19-21. It may be pointed out here that this is the third early Pallava inscription engraved in Tamil characters, so far known the other two being those found in the caves at Vallam in the Chingleput district,[8] and at Tirumayyam n the Pudukkottai State.[9] Published in the Epigraphical Report for 1932-1933, page 55[10] | > | No. 17. (A. R. No. 661 of 1922). Mahabalipuram, Chingleput Taluk, Chingleput District. On the top of a niche in the north wing of the verandah of the rock-cut temple of Adivaraha-perumal. This label in Pallava-Grantha characters reads ‘Sri-Simhavinna-pottrathirajan’. It is engraved above a group of sculptures representing a king seated on a cushioned stool and flanked by two standing images of his queens. On a consideration of the palaeography of this label, the late Mr. Krishna Sastri concluded that the king represented here was Narasimhavishnu, ‘the conqueror of Vatapi’. Subsequent writers have, however, identified him with Simhavishnu, the father of Mahendravarman 1. But the name Paramesvra-Mahavaraha-Vishnugriha applied to this cave in a record of the Chola king Rajendradeva, proves clearly that it is connected with Paramesvaravarman I. Since a statue of Mahendravarman in a standing posture pointing to his two queen the deity inside the newly excavated cave is also lfound here, it may be inferred that the work on this cave was started by him. If so Paramesvaravarman after whom the cave was called, must have completed the work started by his predecessor. The statues found in this cave may, therefore, be taken to represent Narasimha-vishnu, ‘the Conqueror of Vatapi’ and his son Mahendravarman II. Published in the Memoir of the Archaeological Survey of India : No. 26. MAHENDRAVARMAN II No. 18. (A. R. No. 662 of 1922). On the top of a niche in the south wing of the same verandah. This label, also in Pallava-Granta characters, gives the name ‘Sri-Mahendra-Pottrathirajan’. The niche contains the standing image of a king accompanied by his two queens. It has been stated above that the king may be identified with Mahendravarman II.
| > | | Published Ibid. PARAMESVARAVARMAN I No. 19. (A. R. No. 529 of 1907). Mahabalipuram, Chingleput Taluk, Chingleput District. In the third storey of the Dharmaraja-ratha, west side. This is a label inscription in Pallava-Grantha characters giving the name of the temple as Atyantakama-Pallavesvara-griham’. Since the script of this label approximates closely to that of No. 20 below, but differs from that of the other labels in the same ‘ratha’, Atyatakama referred to here may be taken as a biruda of Paramesvaravarman I. The Dharmaraja-ratha is described in the Memoir of the Archaeological Survey of India, No. 33, pp. 25 ff. Published in Epigraphia India, Vol. X, No. 18, page 8. No. 20. (A. R. No. 531 of 1907). In the ‘Ganesa’ temple in the same village. This inscription is also engraved in the same script as the above and consists of 11 verses in Sanskrit praising the king Atyantakama who built this temple for Siva and called it ‘Atyantakama-Pallavesvara-griham’, after his surname. Atyantakama is here given the birudas, Srinidhi, Sribhara, Ranajaya, Tarunankura, Kamaraga, etc., From the slesha used in the epithets Chitramaya, Gunabhajana, Svastha, Niruttara and Paramesvara which are applicable both to Siva and the king, the late Dr. Hultzsch concluded that the actual name of the king was Paramesvara and that he was identical with Paramesvaravarman I. Published in South Indian Inscriptions, Vol. I, No. 18 and Epigraphia Indica Vol. X, No. 20, pp. 8-9. No. 21. (A. R. No. 532 of 1907). In the ‘Dhamaraja-mandapa’ in the same village. This inscription is identical in contents with the previous record and proves that the cave temple now called ‘Dharmaraja-mandapa’ was originally a shrine dedicated to Siva. It was called ‘Atyantakama-Pallavesvara-griham’, after one of the surnames of Paramesvaravarman. As from the style[11] of its architecture, this mandapa may be assigned to Mahendravarman I’s time; it is probable, as also suggested by Mr. A. H. Longhurst (Memoir of the Archl. Sur. No. 33, page 10), that the present inscription was incised later by Paramesvaravarman I who probably completed it. Published in South Indian Inscriptions, Vol. I, No. 19, p. 6 and Epigraphia Indica, Vol. X, No. 21, pages 10 and 11. No. 22. (A. R. No. 533 of 1907). In the ‘Ramanuja-Mandapa’ in the same village. This inscription consists of he imprecatory verse found at the end of the two previous inscriptions (Nos. 20 and 21 above) and engraved in florid characters, similar to those used in the ‘Ganesa’ temple. It is, therefore, possible that the rock-cut cell, which may have been excavated during the time of the Pallava king Paramesvaravarman I or a little earlier, was originally intended to be a temple for Siva. Published in South Indian Inscriptions, Vol. I, No. 20, page 6 and Epigraphia Indica, Vol. X, page 11. No. 23. (A. R. No. 530 of 1907). On a pillar of the rock-cut mandapa south-west of the ‘Gopis Churn’ in the same village. This inscription in Pallava-Grantha characters reads ‘Sri-Vamankusa’. It is not known to whom this title is to be attributed. Published in Epigraphia Indica, Vol. X, No. 19, p. 8. No. 23-A. (A. R. No. 105-107 of 1932-33). Punjeri, Chingleput Taluk, Chingleput District. The following seven labels are engraved in archaic Tamil and Grantha characters on a group of rocks, one of which, on account of a natural cavity in it, is locally known as ‘Nondi Virappan Kudiraitotti’. The names Kevadaperundachchan and Kollan Semagan found in this place indicate that the persons bearing these names belonged to the artisan class. One of the labels also gives the name Gunamallah. On account of their paleographical interest, these labels, as also the one given in the previous inscription, are included here and some of them are reproduced on plate II. NARASIMHAVARMAN II RAJASIMHA No. 24. (A. R. No. 534 of 1907). Idaiyanpandal near saluvankuppam, Chingleput Taluk, Chingleput District, On the left wall of the rock-cut mandapa. This inscription which consists of seven Sanskrit verse engraved in pallava-Grantha characters, records that the cave temple was constructed by king Atiranachanda and that it was called ‘Atiranachandesvara’ after his surname. Three of the verses in the present record are also found in Nos. 20 and 21 above and contain the birudas : Atyantakama, Srinidhi, Kamaraga and Sribhara. Other surnames of the king were Ranajaya, Anugrasila, Kalakala, Samara-Dhanamjaya and Samgramadhira. Since most of these epithets including Atiranachanda are also applied to rAjasimha in his inscription at Conjeeveram[12], the present record may be assigned to him. Dr. Hultzsch took Atiranachanda as a title of Nandivarman Pallavamalla[13], but considering the palaeography and the architectural style of the mandapa, it seems better to take it as referring to Rajasimha.[14] Published in South Indian Inscriptions, Vol. I, No. 21, and Epigraphia Indica, Vol. X, No. 23. No. 25. (A. R. No. 535 of 1907). On the right wall of the same rock-cut mandapa. This is a Nagari copy of the first six verses of the previous inscription. Published in South Indian Inscriptions, Vol. I, NO. 22 and Epigraphia Indica, Vol X, No. 24. |
Pallva InscriptionsNos.26 to 50 No. 26. (A. R. No. 368 of 1908). Vayalur, Chingleput Taluk, Chingleput District. On a pillar in the gopura of the Vyaghrapurisvara Temple. This inscription is engraved in florid Pallava-Grantha characters in the form of a helix on a cubical pillar of the Pallava type, supporting the gopura in front of the temple. The pillar seems to have belonged to some other temple in the vicinity. Of Pallava structural monuments in the Chingleput district, only those at Mahabalipuram and Conjeeveram are known. The pillars at Vayalur and Tirupporur suggest the existence of other such monuments in the district. The present record purports to give the genealogy of Pallava kings from Brahma down, through fifty-four generations, to king Rajasimha. The last verse of the inscription suggests that it was intended to perpetuate the accession of Rajasimha (Narasimha II) to the throne. Published in Epigraphia Indica, Vol. XVIII, pages 150 and 151.
வாயலூர் வியாக்ரபரீசுவரர் கோவில் கல்வெட்டு பற்றிய முழு ஆவணம் மற்றும் அதன் ஆங்கில விளக்கம், South Indian Inscriptions Volume 12-இல் கல்வெட்டு எண் 26. வாயலூர், செங்கல்பட்டு தாலுகா, செங்கல்பட்டு மாவட்டம்.
வியாக்ரபரீசுவரர் கோவிலின் முன்புற கோபுரத்தில் உள்ள சதுர தூணில் இந்த கல்வெட்டு பொறிக்கப்பட்டுள்ளது. இந்த கல்வெட்டு, பல்லவ முறைமைக்கு உரிய சதுர வடிவ தூணில், சுழல் வடிவில் (helix) பல்லவ-கிரந்த எழுத்துக்களில் பொறிக்கப்பட்டுள்ளது. இந்த தூண், கோவிலின் முன்புறம் உள்ள கோபுரத்தைத் தாங்கும் ஒரு பல்லவ முறை தூணாகும். இது, அருகிலுள்ள வேறு ஒரு கோவிலுக்கு சேர்ந்ததாக இருக்கலாம் எனக் கருதப்படுகிறது. செங்கல்பட்டு மாவட்டத்தில் உள்ள பல்லவ கட்டிடக் கோவில்களில், மாமல்லபுரம் மற்றும் காஞ்சிபுரம் ஆகிய இடங்களில் உள்ளவை மட்டுமே பொதுவாக அறியப்பட்டுள்ளன. ஆனால், வாயலூர் மற்றும் திருப்போரூர் ஆகிய இடங்களில் உள்ள தூண்கள், இந்த மாவட்டத்தில் மற்ற பல்லவ கட்டிடங்கள் இருந்திருக்கலாம் என்பதைக் குறிக்கின்றன.
இந்த கல்வெட்டு, பல்லவ மன்னர்களின் வம்ச வரிசையை — பிரம்மா முதல் ராஜசிம்மன் வரை 54 தலைமுறைகள் — வழங்குவதாகும். கல்வெட்டின் கடைசி செய்யுள், ராஜசிம்மன் (நரசிம்மன் II) அரசராகப் பதவி ஏற்றதை நிரந்தரமாகப் பதிவு செய்ய இதுவாகும் என்பதை குறிக்கிறது. No. 27. (A. R. No. 76 of 1909). Tirupporur, Chingleput taluk, Chingleput District. On two pillars in the mandapa in front of the Devayanaiyamman shrine in the Kandasvamin temple. This record engraved in Pallava-Grantha characters on two detached pillars, gives the birudas of a Pallava king. From the florid variety of the alphabet[2] used and from the occurrence of the titles Atyantakama, Atiranachanda, etc., the king may be identified with Narasimha II whose identical birudas are also found engraved in the Kailasanatha temple at Conjeeveram which is definitely known to have been constructed by him. As Tirupporur is close to Mahabalipuram, it is possible that the pillars belonged to a structural temple of the time of Narasimha II built somewhere in this locality and may have been fixed up in their present position in the Kandasvamin temple at a later date.
திருப்போரூர், சிங்கப்பெருமாள் தாலுகா, சிங்கப்பெருமாள் மாவட்டம். கந்தசுவாமி கோவிலில் தேவயானையம்மன் சன்னதியின் முன் மண்டபத்தில் உள்ள இரண்டு தூண்களில். இந்த கல்வெட்டு, பல்லவ-கிரந்த எழுத்துக்களில் இரண்டு தனித்த தூண்களில் பொறிக்கப்பட்டுள்ளது. இது ஒரு பல்லவ மன்னனின் விருதுப் பெயர்களை (பிருதா) வழங்குகிறது. இதில் பயன்படுத்தப்பட்ட எழுத்துருவின் அலங்காரமான வகை மற்றும் "அத்யந்தகாமா", "அதிரனச்சந்தா" போன்ற பட்டங்கள் இடம்பெறுவதால், இந்த மன்னன் நரசிம்மன் II என அடையாளம் காணப்படுகிறார். இதே விருதுகள் காஞ்சிபுரத்தில் உள்ள கைலாசநாதர் கோவிலிலும் பொறிக்கப்பட்டுள்ளன, அந்தக் கோவில் நரசிம்மன் II கட்டியதென்று உறுதியாக அறியப்படுகிறது. திருப்போரூர் மாமல்லபுரத்திற்கு அருகிலுள்ள இடமாக இருப்பதால், இந்த தூண்கள் நரசிம்மன் II காலத்தில் கட்டப்பட்ட ஒரு கட்டடக் கோவிலுக்கு சேர்ந்தவையாக இருக்கலாம். பின்னாளில் அவை தற்போதுள்ள கந்தசுவாமி கோவிலில் நிறுவப்பட்டிருக்கலாம். 🏛️ வரலாற்றுப் பின்னணிநரசிம்மன் II என்பது பல்லவ வம்சத்தின் பிந்தைய கட்டத்தைச் சேர்ந்த ஒரு முக்கியமான மன்னன் ஆவார். அவரது ஆட்சி காலம் வரலாற்றில் முக்கியத்துவம் வாய்ந்தது.
📜 வம்சப் பின்னணி- நரசிம்மன் II, பிந்தைய பல்லவ மன்னர்கள் வரிசையில் ஒருவர்.
- இவர் நந்திவர்மன் III-இன் வாரிசாகவும், பல்லவ வம்சத்தின் கடைசி மன்னனான அபராஜித பல்லவனுக்கு முந்தையவராகவும் கருதப்படுகிறார்.
⚔️ ஆட்சி மற்றும் சாதனைகள்- காலம்: 9ஆம் நூற்றாண்டின் நடுப்பகுதி முதல் இறுதிப் பகுதி வரை.
- இவர் பாண்டியர்கள் மற்றும் ராஷ்ட்ரகூடர்கள் போன்ற எழுச்சி பெறும் சக்திகளுக்கு எதிராக போராடியவர்.
- பல்லவப் படைத் திறமை, கோவில் கட்டுமானம், மற்றும் மத பங்களிப்பு ஆகியவற்றில் முக்கிய பங்கு வகித்தார்.
🏯 கோவில் கட்டுமான பங்களிப்பு- காஞ்சிபுரம் கைலாசநாதர் கோவில் உள்ளிட்ட பல கோவில்கள் இவரால் கட்டப்பட்டதாகக் கருதப்படுகிறது.
- மாமல்லபுரம், திருப்போரூர் போன்ற இடங்களில் உள்ள சில கட்டடத் தூண்கள் இவரது காலத்தைச் சேர்ந்ததாக இருக்கலாம்.
🪶 விருதுப் பெயர்கள் (பிருதா)- கல்வெட்டுகளில் இவரது பட்டங்கள்:
- அத்யந்தகாமா – அளவில்லா ஆசையுடையவர்
- அதிரனச்சந்தா – மிகுந்த போர்திறமை கொண்டவர்
- இவை பல்லவ மன்னர்களின் வீரமும் பக்தியும் பிரதிபலிக்கும்.
🌍 மத மற்றும் பண்பாட்டு பங்களிப்பு- சைவ மதம் பெரிதும் ஆதரிக்கப்பட்டது.
- சமஸ்கிருதம் மற்றும் கிரந்த எழுத்து கல்வெட்டுகளில் பயன்படுத்தப்பட்டன, தமிழும் பின்னாளில் முக்கியத்துவம் பெற்றது.
⚔️ அரசியல் சூழ்நிலை- பல்லவர்கள் சோழர்களின் எழுச்சிக்கு எதிராக நிலைநிறுத்த முயன்றனர்.
- விஜயாலய சோழன் காலத்தில் சோழர்கள் எழுச்சி பெற்றதால், பல்லவ ஆட்சி குறைந்து வந்தது.
No. 28. (A. R. No. 566 of 1912). Mahabalipuram, Chingleput Taluk, Chingleput District. On the Plinths of two Balipithas excavated in the courtyard of the shore temple. This is a damaged record consisting of six Sanskrit verses in praise of the Pallava king Rajasimha or Narendrasimha Atyantakama who is given a number of epithets which help to identify him with Narasimha II. The Shore Temple at Mahabalipuram and the Talapurisvara temple at Panamalai are representative of the type of architecture that prevailed in the time of Narasimha. Published in Epigraphia Indica, Vol. XIX, pages 107 and 108.
திருப்போரூர், செங்கல்பட்டு தாலுகா, செங்கல்பட்டு மாவட்டத்தில் உள்ள கந்தசாமி கோவிலில், தேவயானையம்மன் சன்னதியின் முன் மண்டபத்தில் உள்ள இரு தூண்களில் பொறிக்கப்பட்ட பல்லவ கல்வெட்டு பற்றியது. இந்த கல்வெட்டு, பல்லவ-கிரந்த எழுத்துக்களில், இரு தனித்த தூண்களில் பொறிக்கப்பட்டுள்ளது. இதில், ஒரு பல்லவ மன்னனின் பட்டப்பெயர்கள் (பிருதிகள்) குறிப்பிடப்பட்டுள்ளன.
இந்த கல்வெட்டில் பயன்படுத்தப்பட்ட அழகிய எழுத்துரு மற்றும் அத்யந்தகாமன், அதிரனச்சந்தன் போன்ற பட்டப்பெயர்களின் அடிப்படையில், இந்த மன்னன் நரசிம்மன் II (ராஜசிம்மன்) என அடையாளம் காணப்படுகிறார். இதே பட்டப்பெயர்கள், காஞ்சிபுரத்தில் உள்ள கைலாசநாதர் கோவிலிலும் காணப்படுகின்றன. அந்த கோவில், நரசிம்மன் II கட்டியதாக உறுதியாக அறியப்பட்டுள்ளதால், இந்த கல்வெட்டும் அவரைச் சார்ந்ததாக இருக்கலாம்.
திருப்போரூர், மாமல்லபுரத்திற்கு அருகிலுள்ள இடமாக இருப்பதால், இந்த தூண்கள், நரசிம்மன் II காலத்தில் கட்டப்பட்ட ஒரு கட்டிடக் கோவிலுக்கு சேர்ந்தவையாக இருக்கலாம். பின்னர், அவை கந்தசாமி கோவிலில் நிறுவப்பட்டிருக்கலாம்.
No. 29. (A. R. No. 616 of 1915). Panamalai, Villupuram Taluk, South Arcot District. On the North, West and South bases of the Talapurisvara temple on the hill. This incomplete record in florid Pallava-Grantha characters gives the prasasti of king Rajasimha, son of Ekamalla i.e., Paramesvara I. From the existence of this inscription and of another consisting of a single Sanskrit verse which is identical with the last verse of Kailasanatha inscription of Rajasimha (South Indian Inscriptions, Vol. I, No. 24) and with the 3rd verse of the Shore Temple inscription of the same king at Mahabalipuram (No. 28 above), it may be presumed that the temple of Talapurisvara was constructed during his reign. A photo-litho of this record is given in the Epigraphical Report for 1916, facing page 114. Published in Epigraphia Indica, Vol. XIX, pages 113 and 114.
பனமலை தாளபுரீஸ்வரர் கோவில் கல்வெட்டு (SII 12.29) பற்றிய முழு ஆவணம் மற்றும் விளக்கம், DHARMA திட்டத்தின் கீழ் Epigraphia Indica, Volume XIX மற்றும் South Indian Inscriptions Volume XII-இல் வெளியிடப்பட்டுள்ளது.
📍 இடம்பனமலை, வில்லுப்புரம் தாலுகா, தென் ஆர்க்காடு மாவட்டம்.
தாளபுரீஸ்வரர் கோவிலின் வடக்கு, மேற்கு மற்றும் தெற்கு அடித்தளங்களில் கல்வெட்டு பொறிக்கப்பட்டுள்ளது.
📜 தமிழாக்கம்:இந்த முழுமையற்ற கல்வெட்டு, அழகிய பல்லவ-கிரந்த எழுத்துக்களில் பொறிக்கப்பட்டுள்ளது. இதில், ஏகமல்லன் என அழைக்கப்படும் பரமேஸ்வரவர்மன் I-இன் மகனான ராஜசிம்மன் (நரசிம்மவர்மன் II) பற்றிய பிரசஸ்தி (புகழ் செய்யுள்) உள்ளது. இந்த கல்வெட்டுடன் தொடர்புடைய மற்றொரு கல்வெட்டு, ஒரே ஒரு சம்ஸ்கிருத செய்யுளைக் கொண்டது. அந்த செய்யுள், காஞ்சிபுரம் கைலாசநாதர் கோவிலின் கடைசி செய்யுளுடன் (SII Vol. I, No. 24) மற்றும் மாமல்லபுரம் கடற்கரை கோவிலின் மூன்றாவது செய்யுளுடன் (SII Vol. I, No. 28) ஒத்துப்போகிறது.
இதன் அடிப்படையில், தாளபுரீஸ்வரர் கோவில், ராஜசிம்மன் ஆட்சி காலத்தில் கட்டப்பட்டது எனக் கருதப்படுகிறது. No. 30. (A. R. No. 618 of 1915). On the side of a cavern in the same hill. This is a single Sanskrit verse, which is identical with the last verse of Rajasimha’s inscription[4] round the Rajasimhesvara shrine in the Kailasanatha temple at Conjeeveram. It is a benedictory verse wishing long rule for Rajasimha, who has the birudas : Ranajaya, Sribhara, Chitrakarmuka, Ekavira, and Sivachudamani. A facsimile of the inscription is given on plate I facing page 112 in the Epigraphical Report for 1916. Published in South Indian Inscriptions, Vol. I, No. 31, p. 24. MAHENDRAVARMAN III. பனமலை மலையில் உள்ள ஒரு குகையின் பக்கத்தில் காணப்படும் ஒரே ஒரு சமஸ்கிருத செய்யுளைக் கொண்ட பல்லவ கல்வெட்டு பற்றியது.
📜 தமிழாக்கம்:இந்த கல்வெட்டு, ராஜசிம்மன் (நரசிம்மவர்மன் II) பற்றிய பிரசஸ்தி செய்யுளின் ஒரு பிரதியாகும்.
இது காஞ்சிபுரம் கைலாசநாதர் கோவிலில் உள்ள ராஜசிம்மேஸ்வரர் சன்னதியின் சுற்று கல்வெட்டின் கடைசி செய்யுளுடன் அதேபோல் உள்ளது.
மேலும், இது மாமல்லபுரம் கடற்கரை கோவிலில் உள்ள மூன்றாவது செய்யுளுடன் (SII Vol. I, No. 28) ஒத்துப்போகிறது. இந்த செய்யுள், ராஜசிம்மனின் நீண்ட கால ஆட்சியை வேண்டி கூறும் ஆசி செய்யுள் ஆகும்.
அதில் அவர் பெற்ற பட்டப்பெயர்கள் (பிருதிகள்):
- ரணஜய (போரில் வெற்றி பெற்றவன்)
- ஸ்ரீபர (பெருமைமிக்கவன்)
- சித்ரகார்முக (அழகிய வில் கொண்டவன்)
- ஏகவீர (தனித்த வீரன்)
- சிவசூடாமணி (சிவனின் முத்து முடி)
இந்த கல்வெட்டின் புகைப்பட பிரதிகள், 1916 ஆம் ஆண்டின் கல்வெட்டு அறிக்கையில், பக்கம் 112-இல் பிளேட் I-இல் வெளியிடப்பட்டுள்ளன.
"ஸ்ரீ மகேந்திரவர்மேஸ்வரக் கோவில்"
அதாவது, இது மகேந்திரவர்மன் III கட்டிய கோவிலைக் குறிக்கும் ஒரு பெயர்ப்பட inscription ஆகும்.
🏛️ Context & Interpretation:
- இந்த கல்வெட்டு, ஒரு கட்டிடக் கோவிலின் லிண்டெல் (திறப்பு மேல் கல்லாக) இருந்ததாக கருதப்படுகிறது.
- இதே போன்ற ஒரு கல்வெட்டு, காஞ்சிபுரம் கைலாசநாதர் கோவிலில், மகேந்திரவர்மேஸ்வரர் சன்னதியின் படிக்கட்டில் காணப்படுகிறது.
- எனவே, இந்த கல்வெட்டு மகேந்திரவர்மன் III கட்டிய கோவிலின் ஒரு பகுதியாக இருக்கலாம்.
🔗 முழு ஆவணத்தை DHARMA திட்டத்தில் காணலாம்:
👉 SII 12.31 – Mahendravarman III Inscription [SII 12.31:...VARMAN ...] No. 31. (A. R. No. 1 of 1932-33). Conjeeveram, Conjeveram Taluk, Chingleput District. On a slab fixed in the northern end of the Okkapirandankulam Street. This is a label inscription[5] in Pallava-Grantha script engraved on the lateral face of a stray granite slab fixed at the northern entrance into the Okkapirandankulam Street. From general appearance, the slab seems to have formed the lintel of a structural temple in the village. The inscription reads ‘Sri-Mahendravarmmesvaragriham’. A similar label is also found in the same village in the Kailasanatha temple, engraved on the two wing-stones of the steps leading to the Mahendravarmesvara shrine, which is stated to have been built by Mahendravarman III (S.I.I. Vol. I. p. 23). The original location of this slab may be traced to this shrine where the present lintel appears to be a later substitution or to some other shrine not far from its present position.[6] NANDIVARMAN II.
"ஸ்ரீ மகேந்திரவர்மேஸ்வரக் கோவில்"
அதாவது, இது மகேந்திரவர்மன் III கட்டிய கோவிலைக் குறிக்கும் ஒரு பெயர்ப்பட inscription ஆகும்.
🏛️ Context & Interpretation:
- இந்த கல்வெட்டு, ஒரு கட்டிடக் கோவிலின் லிண்டெல் (திறப்பு மேல் கல்லாக) இருந்ததாக கருதப்படுகிறது.
- இதே போன்ற ஒரு கல்வெட்டு, காஞ்சிபுரம் கைலாசநாதர் கோவிலில், மகேந்திரவர்மேஸ்வரர் சன்னதியின் படிக்கட்டில் காணப்படுகிறது.
- எனவே, இந்த கல்வெட்டு மகேந்திரவர்மன் III கட்டிய கோவிலின் ஒரு பகுதியாக இருக்கலாம்.
🔗 முழு ஆவணத்தை DHARMA திட்டத்தில் காணலாம்:
👉 SII 12.31 – Mahendravarman III Inscription [SII 12.31:...VARMAN ...]
No. 32. (A. R. No. 537 of 1905). Tiruvellarai, Lalgudi Taluk, Trichinopoly District. On the third pillar in the rock-cut cave in the Pundarikaksha-Perumal Temple This inscription which is highly damaged, is dated in the 10th year of Nandivarman. It mentions a certain Visayanallula[n], who may be identified with the person of the same name noticed as the elder brother of Kamban Araiyan, the builder of the well at Tiruvellarai in the 4th year of Dantivarman.[7] He also figures as the ajnapti of the Pattattalamangalam grant of Nandivarman II[8]. (No.37 below). Hence Nandivarman of the present record may be identified with Nandivarman II Pallavamalla.
திருவெள்ளரை, லால்குடி தாலுகா, திருச்சி மாவட்டத்தில் உள்ள புண்டரீகாக்ஷ பெருமாள் கோவிலின் பாறை வெட்டிய மண்டபத்தில் மூன்றாவது தூணில் காணப்படும் பல்லவ கல்வெட்டு பற்றியது.
📜 தமிழாக்கம்:இந்த கல்வெட்டு, மிகவும் சேதமடைந்த நிலையில் உள்ளது. இது நந்திவர்மன் ஆட்சியின் 10வது ஆண்டில் பொறிக்கப்பட்டதாகக் குறிப்பிடப்பட்டுள்ளது. இக்கல்வெட்டில், விசையநல்லுழான் என்ற ஒருவர் குறிப்பிடப்படுகிறார். இவர், தந்திவர்மன் ஆட்சியின் 4வது ஆண்டில் திருவெள்ளரையில் கிணறு கட்டிய கம்பன் அரையனின் மூத்த சகோதரராக அடையாளம் காணப்படுகிறார். மேலும், இவர் நந்திவர்மன் II பல்லவமல்லன் வழங்கிய பட்டத்தலமங்கலம் தருமபத்திரத்தில் ஆஜ்ஞாப்தி (அரச உத்தரவை வெளியிடுபவர்) எனவும் குறிப்பிடப்பட்டுள்ளார்.
இதனால், இக்கல்வெட்டில் குறிப்பிடப்படும் நந்திவர்மன், நந்திவர்மன் II பல்லவமல்லன் என உறுதியாகக் கருதப்படுகிறார். No. 33. (A. R. No. 10 of 1911-12). Kasakudi plates of Nandivarman : 22nd year This copper-plate charter in Grantha and Tamil characters was found at Kasakudi near Karaikal in French India. It is dated in the 22nd year of Nandivarman II, also known as Pallavamall, Kshatriyamalla, Nayadhira, and Sridhara, and records a gift made by the king, at the request of his minister Brahmasriraja, of the village Kodukolli, which was later, surnamed as Ekadhiramangalam[9], to a Brahmana named Jyeshtapada-Somayajin of the Bharadvaja-gotra residing at Puniya in Tondaka-rashtra. Published in South Indian Inscriptions, Vol. II. pp. 342 ff.
இது நந்திவர்மன் II பல்லவமல்லன் ஆட்சியின் 22வது ஆண்டில் (சுமார் கி.பி. 764) காசக்குடி அருகே (காரைக்கால், முன்னாள் பிரெஞ்சு இந்தியா) கண்டுபிடிக்கப்பட்ட செம்பலகட்டு கல்வெட்டு பற்றியது. இது கிரந்தம் மற்றும் தமிழ் எழுத்துக்களில் எழுதப்பட்டுள்ளது.
📜 தமிழாக்கம்:இந்த செம்பலகட்டு சாசனம், நந்திவர்மன் II (பல்லவமல்லன், க்ஷத்திரியமல்லன், நாயதீரன், ஸ்ரீதரன்) என பல பட்டப்பெயர்களால் அழைக்கப்படும் மன்னனின் 22வது ஆண்டு ஆட்சிக்காலத்தில் எழுதப்பட்டது. இக்கல்வெட்டில், அரசர் நந்திவர்மன், தனது அமைச்சர் பிரம்மஸ்ரீராஜா கேட்டுக்கொண்டதற்கிணங்க, தொண்டை நாட்டில் உள்ள புனியா என்ற ஊரில் வசிக்கும் பாரத்வாஜ கோத்திரத்தைச் சேர்ந்த ஜ்யேஷ்டபாத-சோமயாஜி என்ற ஒரு பிராமணருக்கு, கொடுகொல்லி என்ற கிராமத்தை தானமாக வழங்குகிறார். பின்னர், அந்த கிராமம் ஏகதீரமங்கலம் என அழைக்கப்பட்டது.
🏛️ வரலாற்று முக்கியத்துவம்:- இது பல்லவ மன்னர்கள் தங்கள் அமைச்சர்களின் பரிந்துரையின் அடிப்படையில் கல்வெட்டுகள் வழங்கியதைக் காட்டுகிறது.
- பாரத்வாஜ கோத்திரம் மற்றும் சோமயாஜி யாகம் செய்த பிராமணர்கள், பல்லவ அரசின் பாரம்பரிய ஆதரவாளர்கள் எனக் கருதப்படுகிறார்கள்.
- ஏகதீரமங்கலம் என்ற பெயர், நாயதீரன் என்ற பட்டப்பெயரின் அடிப்படையில் உருவானதாக இருக்கலாம்.
இந்த கல்வெட்டின் முழு உரை, தமிழாக்கம், மற்றும் பல்லவ சாசன மரபு பற்றிய விரிவான பகுப்பாய்வைத் தர விரும்புகிறீர்களா? No. 34. (A. R. No. 109 of 1932-33). Paiyanur, Chingleput taluk and District. On a rock near the dilapidated temple of Ettisvara. This record is dated in the 37th year of Vijaya-Nandivikramavarman who, from the palaeography of the inscription and the high regnal year quoted in it, may be identified with Pallavamalla. It registers an agreement made by the gana of Payinur to remove annually the silt from the big tank of the village for the interest on 6,400 kadi of paddy received by them by the standard measure por-kal, from Nagan, a merchant of Ulakkuni residing at Mamallapuram. The document is signed by Settanandi, evidently a member of the gana. The village Paiyanur is very close to Mahabalipuram and the earliest epigraphical reference to â Mamallapuramâ is to be found in the present inscription. It may be pointed out that the epithets ‘Vijaya’ and ‘Vikramavarman’ added to his name by Nandivarman, were invariably adopted by his successors.[10]
இது பையனூர், செங்கல்பட்டு தாலுகா மற்றும் மாவட்டத்தில் உள்ள ஏத்தீஸ்வரர் கோவிலின் அருகே உள்ள பாறையில் காணப்படும் பல்லவ கல்வெட்டு பற்றியது. கல்வெட்டு 1932–33 ஆம் ஆண்டில் (A.R. No. 109) பதிவு செய்யப்பட்டது.
📜 தமிழாக்கம்:இந்த கல்வெட்டு, விஜய நந்திவிக்ரமவர்மன் என்ற மன்னரின் 37வது ஆண்டு ஆட்சிக்காலத்தில் பொறிக்கப்பட்டதாகும்.
எழுத்துருவியல் மற்றும் உயர் ஆட்சி ஆண்டு அடிப்படையில், இவர் நந்திவர்மன் II பல்லவமல்லன் என அடையாளம் காணப்படுகிறார். இக்கல்வெட்டில், பையனூர் கானா (சங்கம்), ஊரின் பெரிய ஏரியில் வருடந்தோறும் கழிவுகளை அகற்றும் ஒப்பந்தம் ஒன்றை பதிவு செய்கிறது.
அவர்கள், மாமல்லபுரத்தில் வசிக்கும் உளக்குனி வணிகர் நாகனிடமிருந்து, போர்-கல் என்ற அளவீட்டில் 6,400 கடி அரிசி வட்டி பெறுவதற்காக இந்த சேவையை செய்ய ஒப்புக்கொள்கிறார்கள். இந்த ஆவணத்தில், செத்தநந்தி என்பவர் கையொப்பமிட்டுள்ளார். இவர், கானாவின் உறுப்பினராக இருக்கலாம். பையனூர், மாமல்லபுரத்திற்கு மிக அருகிலுள்ள ஊராகும்.
இந்த கல்வெட்டில், 'மாமல்லபுரம்' என்ற பெயர் முதன்முறையாக கல்வெட்டில் குறிப்பிடப்படுகிறது. மேலும், நந்திவர்மன் தனது பெயருடன் சேர்த்த 'விஜய' மற்றும் 'விக்ரமவர்மன்' என்ற பட்டப்பெயர்கள், பின்னர் வந்த அவரது வாரிசுகளால் தொடர்ந்தும் பயன்படுத்தப்பட்டன.
இந்த கல்வெட்டின் முழு உரை, போர்கல் அளவீட்டு முறையின் வரலாறு, மற்றும் மாமல்லபுரம் என்ற பெயரின் முதன்மை ஆவண ஆதாரம் கிடைக்கப் பெற்றன. மாமல்லபுரம் என்ற பெயருக்கான முதன்மை கல்வெட்டு ஆதாரம், பையனூர் கல்வெட்டில் (SII 12.34, A.R. No. 109 of 1932–33) காணப்படுகிறது. இது நந்திவர்மன் II பல்லவமல்லன் ஆட்சியின் 37வது ஆண்டு கல்வெட்டாகும்.
📍 இடம்பையனூர், செங்கல்பட்டு தாலுகா மற்றும் மாவட்டம்.
ஏத்தீஸ்வரர் கோவிலின் அருகே உள்ள பாறையில் கல்வெட்டு பொறிக்கப்பட்டுள்ளது.
📜 தமிழாக்கம்:இந்த கல்வெட்டில், பையனூர் கானா (சங்கம்), ஊரின் பெரிய ஏரியில் வருடந்தோறும் கழிவுகளை அகற்றும் ஒப்பந்தம் ஒன்றை பதிவு செய்கிறது.
அவர்கள், மாமல்லபுரத்தில் வசிக்கும் உளக்குனி வணிகர் நாகனிடமிருந்து, போர்-கல் என்ற அளவீட்டில் 6,400 கடி அரிசி வட்டி பெறுவதற்காக இந்த சேவையை செய்ய ஒப்புக்கொள்கிறார்கள். இக்கல்வெட்டில், மாமல்லபுரம் என்ற பெயர் முதன்முறையாக கல்வெட்டில் குறிப்பிடப்படுகிறது.
இதனால், இது மாமல்லபுரம் என்ற பெயருக்கான பழமையான ஆவண ஆதாரம் எனக் கருதப்படுகிறது[1].
🔗 முழு கல்வெட்டு உரை மற்றும் DHARMA பதிப்பு:
👉 DHARMA Edition of SII 12.34 – Paiyanur Inscription[1]
நீங்கள் விரும்பினால், இந்த கல்வெட்டின் முழு தமிழாக்கம், போர்கல் அளவீட்டு வரலாறு, மற்றும் மாமல்லபுரம் பெயரின் பரிணாமம் பற்றிய விரிவான பகுப்பாய்வைத் தரலாம். Shall I proceed with that?
References
போர்கல் என்பது பண்டைய தமிழ்நாட்டில் பயன்படுத்தப்பட்ட அளவீட்டு கருவி அல்லது அளவீட்டு முறை ஆகும். இது அரிசி, நெல் போன்ற தானியங்களின் அளவீட்டிற்கு பயன்படுத்தப்பட்டது. குறிப்பாக, பையனூர் கல்வெட்டில், “6,400 கடி அரிசி” என்ற அளவீடு போர்கல் என்ற தரமான அளவீட்டின் அடிப்படையில் வழங்கப்பட்டதாக குறிப்பிடப்பட்டுள்ளது[1].
📏 போர்கல் – வரலாற்று விளக்கம்:- போர் என்பது பரிசோதனை அல்லது தரமான என்பதைக் குறிக்கும்.
- கல் என்பது அளவீட்டு கருவி அல்லது அளவீட்டின் அளவு.
- எனவே, போர்கல் என்பது தரமான அளவீட்டுக்கான கருவி அல்லது முறை.
- இது வணிகர் நாகன் வழங்கிய அரிசி வட்டிக்கு பயன்படுத்தப்பட்டதாக கல்வெட்டில் குறிப்பிடப்பட்டுள்ளது.
- போர்கல் அளவீடு, மாநில அளவீட்டு முறை அல்லது பொதுவாக ஏற்கப்பட்ட வணிக அளவீடு எனக் கருதப்படுகிறது.
📚 தொடர்புடைய பழந்தமிழ் அளவீடுகள்:- படி – சிறிய அளவீடு (fluid/grain)
- மரக்கால் – 8 படி
- தூணி – 2 பதக்கு
- கலம் – 96 படி
- மூட்டை (பொதி) – 120 படி
இவை அனைத்தும் தானிய அளவீட்டில் பயன்படுத்தப்பட்டவை. போர்கல் என்பது இவற்றில் தரமான அளவீட்டுக்கான அடிப்படை கருவி எனக் கருதப்படுகிறது.
References போர்கல் என்பது பண்டைய தமிழர்களின் தானிய அளவீட்டு முறையில் பயன்படுத்தப்பட்ட தரமான அளவீட்டு கருவி அல்லது அளவீட்டு முறை ஆகும். இது பையனூர் கல்வெட்டில் குறிப்பிடப்பட்டுள்ளதாலும், பல்லவ ஆட்சிக் காலத்தில் வணிகர்களிடமிருந்து பெறப்பட்ட அரிசி வட்டி அளவீட்டில் பயன்படுத்தப்பட்டதாலும், வரலாற்று முக்கியத்துவம் வாய்ந்தது.
📏 போர்கல் – வரலாற்று விளக்கம்:- "போர்" என்பது தரமான அல்லது மதிப்பீடு செய்யப்பட்ட என்பதைக் குறிக்கும்.
- "கல்" என்பது அளவீட்டு கருவி அல்லது அளவீட்டின் அளவு.
- எனவே, போர்கல் என்பது தரமான அளவீட்டுக்கான கருவி அல்லது அளவீட்டு முறை எனக் கருதப்படுகிறது.
📚 போர்கல் மற்றும் பழந்தமிழ் அளவீடுகள்:போர்கல் என்பது பொதுவாக ஏற்கப்பட்ட வணிக அளவீடு. இது அரிசி, நெல், பாசிப்பயறு, எள் போன்ற தானியங்களின் வட்டி, தானம், வரி, ஒப்பந்தங்களில் பயன்படுத்தப்பட்டது. ✅ தானிய அளவீடுகள்:- படி – அடிப்படை அளவு
- மரக்கால் – 8 படி
- தூணி – 2 பதக்கு
- கலம் – 96 படி
- பொதி – 120 படி
✅ தானிய எண்ணிக்கை (ஒரு பொதியில்):- அரிசி – 38,000
- நெல் – 1,800
- எள் – 1,15,200
✅ தரமான அளவீடுகள்:- போர்கல் – தரமான அளவீட்டு கருவி
- நாளி, உழக்கு, மரக்கால் – திரவ அளவீடுகளுக்கு
🏛️ போர்கல் கல்வெட்டு ஆதாரம்:- பையனூர் கல்வெட்டில், மாமல்லபுரத்தில் வசிக்கும் வணிகர் நாகன், பையனூர் கானாவுக்கு 6,400 கடி அரிசி வழங்குகிறார்.
இந்த அளவீடு போர்கல் என்ற தரமான அளவீட்டின் அடிப்படையில் வழங்கப்பட்டது.
🔍 மூல ஆதாரம்:- Dr. K. Vengatesan, System of Tamil Numerical, Time and Measurements Mapping from Pinkalandai and Inscriptions, Kalaignar Karunanidhi Government Arts College, Tiruvannamalai (2022).
PDF Available Here[1]
References
No. 35. (A. R. No. 154 of 1921). Kulidikki, Guidyattam Taluk, North Arcot District. On a stone set up near the river. This inscription is dated in the 52nd year of Vijaya-Nandivarman. It records the death of Gangadiyaraiyar Kannadu Perungangar, (the chief) of Karkattur, who at the instance of his uncle (mamadi), the Bana chief, fought on the occasion of the Pallava invasion against Perumanadigal (i.e. the Western Ganga king), when (the fortress of ) Penkulikkottai was destroyed. From the high regnal year quoted in the inscription, the king may be identified with Nandivarman Pallavamalla. | > | Published in Epigraphia Indica, Vol. XXII, p. 110.
இது குளிடிக்கி, குடியாத்தம் தாலுகா, வட ஆர்க்காடு மாவட்டத்தில், நதிக்கரையில் அமைக்கப்பட்ட கல்லில் காணப்படும் பல்லவ கல்வெட்டு ஆகும். கல்வெட்டு 1921 ஆம் ஆண்டில் (A.R. No. 154) பதிவு செய்யப்பட்டது.
📜 தமிழாக்கம்:இந்த கல்வெட்டு, விஜய நந்திவர்மன் என்ற மன்னரின் 52வது ஆண்டு ஆட்சிக்காலத்தில் பொறிக்கப்பட்டதாகும்.
உயர் ஆட்சி ஆண்டு மற்றும் எழுத்துருவியல் அடிப்படையில், இவர் நந்திவர்மன் II பல்லவமல்லன் என அடையாளம் காணப்படுகிறார். இக்கல்வெட்டில், கற்கட்டூர் என்ற ஊரின் தலைவரான கங்கதியரையர் கண்ணாடு பெருங்கங்கர் என்பவர், தனது மாமா (பாணர் தலைவன்) கேட்டுக்கொண்டதற்கிணங்க, பல்லவ படையெடுப்பின் போது, மேற்கு கங்க மன்னர் (பெருமநாடிகள்) எதிராக போரிட்டதாகவும்,
அப்போது பெண்குளிக்கோட்டை என்ற கோட்டையை அழித்ததாகவும் குறிப்பிடப்பட்டுள்ளது. இந்த கல்வெட்டு, கண்ணாடு பெருங்கங்கரின் மரணத்தை பதிவு செய்கிறது.
🏛️ வரலாற்று முக்கியத்துவம்:- பல்லவ – பாண – கங்க மன்னர்கள் இடையேயான போரியல் சம்பவம்.
- பெண்குளிக்கோட்டை என்ற கோட்டையின் அழிவு.
- பாணர் தலைவர்கள், பல்லவ படையெடுப்பில் பங்கு பெற்றதற்கான ஆதாரம்.
- நந்திவர்மன் II பல்லவமல்லன் ஆட்சியின் போரியல் வரலாறு.
இந்த கல்வெட்டின் முழு உரை, பாணர் – பல்லவர் – கங்கர் உறவுகள், மற்றும் பெண்குளிக்கோட்டை வரலாறு
பெண்குளிக்கோட்டை என்பது பல்லவ மற்றும் மேற்கு கங்க மன்னர்களுக்கிடையேயான ஒரு முக்கியமான போரியல் சம்பவத்திற்கான இடமாக கல்வெட்டுகளில் குறிப்பிடப்பட்டுள்ளது. குறிப்பாக, குளிடிக்கி கல்வெட்டில் (A.R. No. 154 of 1921), இது நந்திவர்மன் II பல்லவமல்லன் ஆட்சியின் 52வது ஆண்டில் நிகழ்ந்ததாக பதிவு செய்யப்பட்டுள்ளது[1].
🏰 பெண்குளிக்கோட்டையின் வரலாற்று முக்கியத்துவம்:- கற்கட்டூர் என்ற ஊரின் தலைவரான கண்ணாடு பெருங்கங்கர், தனது மாமா பாணர் தலைவன் கேட்டுக்கொண்டதற்கிணங்க, பல்லவ படையெடுப்பில் பங்கேற்றார்.
- இந்தப் படையெடுப்பின் போது, மேற்கு கங்க மன்னர் (பெருமநாடிகள்) எதிராக போரிடப்பட்டது.
- போரின் முடிவில், பெண்குளிக்கோட்டை என்ற கோட்டையை அழித்ததாக கல்வெட்டில் குறிப்பிடப்பட்டுள்ளது.
- இது பல்லவ – பாணர் – கங்கர் இடையேயான அரசியல் மற்றும் இராணுவ கூட்டமைப்புகளின் சாட்சியாகும்.
📍 பெண்குளிக்கோட்டை – இடம் மற்றும் அடையாளம்:- இக்கோட்டை வட ஆர்க்காடு மாவட்டத்தில் இருந்திருக்கலாம்.
- இது பல்லவ ஆட்சிக்காலத்தில் ஒரு முக்கிய இராணுவக் கோட்டையாக இருந்திருக்கலாம்.
- தற்போதைய பெருங்குளம், பெண்குளம், அல்லது பெண்குளிக்கோட்டை என்ற பெயர்களில் உள்ள இடங்கள், இதற்கான பழமையான அடையாளமாக இருக்கலாம் — ஆனால் இது ஆராய்ச்சி தேவைப்படும் பகுதி.
📚 மேற்கோள்கள்:- Epigraphia Indica Vol. XXII, p. 110
- Academia.edu – The Pallavas of Kanchipuram[1]
நீங்கள் விரும்பினால், பெண்குளிக்கோட்டை பற்றிய பழமையான இடநாம ஆய்வு, போரியல் வரலாறு, மற்றும் பல்லவ-கங்கர் உறவுகள் பற்றிய வரலாற்று வரைபடம் உருவாக்கலாம். Shall I prepare that next?
References
பல்லவர் – பாணர் உறவுகள் என்பது தென்னிந்திய வரலாற்றில் முக்கியமான அரசியல் மற்றும் இராணுவ கூட்டமைப்பாகும். பல்லவ மன்னர்கள், குறிப்பாக நந்திவர்மன் II பல்லவமல்லன் காலத்தில், பாணர் எனப்படும் சிற்றரசர்களுடன் இணைந்து செயல்பட்டதற்கான கல்வெட்டு ஆதாரங்கள் உள்ளன.
🏛️ பாணர் – பல்லவர் உறவின் முக்கிய அம்சங்கள்:1. இணைந்த போரியல் நடவடிக்கைகள்:- குளிடிக்கி கல்வெட்டில் (A.R. No. 154 of 1921), கற்கட்டூர் என்ற ஊரின் தலைவரான கண்ணாடு பெருங்கங்கர், தனது மாமா பாணர் தலைவன் கேட்டுக்கொண்டதற்கிணங்க, பல்லவ படையெடுப்பில் பங்கேற்று, மேற்கு கங்க மன்னர் எதிராக போரிட்டதாகவும், பெண்குளிக்கோட்டை என்ற கோட்டையை அழித்ததாகவும் குறிப்பிடப்பட்டுள்ளது.
2. அரசியல் கூட்டமைப்புகள்:- பல்லவ மன்னர்கள், தங்கள் ஆட்சியை வலுப்படுத்த பாணர், முத்தரையர், சாத்தவாகனர் போன்ற சிற்றரசர்களுடன் அமைச்சு, இராணுவ, மற்றும் வணிக உறவுகளை பேணினர்.
- பாணர் தலைவர்கள், பல்லவ சாசனங்களில் “அஜ்ஞாப்தி” (அரச உத்தரவை வழங்குபவர்) எனக் குறிப்பிடப்பட்டுள்ளனர்.
3. பாணர் ஆதரவுடன் பல்லவ ஆட்சி:- நந்திவர்மன் II பல்லவமல்லன், தனது பல்லவ மரபு அரசியல் நிலையை நிலைநிறுத்த பாணர் ஆதரவை பெற்றார்.
- பல்லவ சாசனங்களில், பாணர் தலைவர்கள் தானங்கள், ஊர் நிர்வாகம், மற்றும் போரில் பங்கு பற்றிய குறிப்புகள் உள்ளன.
📚 மூல ஆதாரங்கள்:
References
No. 36. (C. P. No. 7 of 1911-12). Tandantottam plates of Nandivikramavarman: 58th year. This is an incomplete copperplate record from Tandantottam near Kumbhakonam in the Tanjore district, dated in the 58th year of Nandivarman (II). It is engraved in Grantha and Tamil characters and registers the gift of the village Dayamukhaangalam, named after the donor Dayamukha, to 308 learned Brahmans with additional provision for worship in the Siva and Vishnu temples of the village and for reciting the Mahabharata in the temple hall. The prasasti in the grant was drawn up by Paramesvara surnamed Uttara-karanika. The seal of this record is published on plate VII for the first time now. Published in South Indian Inscriptions, Vol. II, pp. 517 ff. இது தண்டந்தோட்டம் செம்பலகட்டு கல்வெட்டு, தஞ்சாவூர் மாவட்டத்தில் கும்பகோணத்திற்கு அருகிலுள்ள தண்டந்தோட்டத்தில் கண்டுபிடிக்கப்பட்டது. இது நந்திவிக்ரமவர்மன் (அதாவது நந்திவர்மன் II பல்லவமல்லன்) ஆட்சியின் 58வது ஆண்டு கல்வெட்டு ஆகும்.
📜 தமிழாக்கம்:இந்த கல்வெட்டு, செம்பலகட்டில், கிரந்தம் மற்றும் தமிழ் எழுத்துக்களில் பொறிக்கப்பட்டுள்ளது.
இது தாயமுகன் என்ற தானதாரரின் பெயரால் அழைக்கப்படும் தாயமுகமங்கலம் என்ற கிராமத்தை, 308 கல்வியறிவு பெற்ற பிராமணர்களுக்கு தானமாக வழங்கியதைக் குறிக்கிறது. மேலும், அந்த ஊரில் உள்ள சிவன் மற்றும் விஷ்ணு கோவில்களில் வழிபாடு நடத்த,
மற்றும் கோவில் மண்டபத்தில் மகாபாரதம் பாராயணம் செய்யும் ஏற்பாடுகளும் இந்த தானத்தில் சேர்க்கப்பட்டுள்ளன. இந்த சாசனத்தின் பிரசஸ்தி (புகழ் செய்யுள்), உத்தரகரணிகன் எனப்பட்ட பரமேஸ்வரர் என்பவரால் தயாரிக்கப்பட்டது. இந்த கல்வெட்டின் முத்திரை, முதன்முறையாக பிளேட் VII-இல் வெளியிடப்பட்டுள்ளது.
இந்த கல்வெட்டின் தானதாரர் தாயமுகன் பற்றிய வரலாறு, மற்றும் பல்லவ காலத்தில் மகாபாரத பாராயண மரபு ஆகியவற்றை விரிவாக காண்போம். தானதாரர் தாயமுகன் பற்றிய வரலாறு தாயமுகன் என்பது நந்திவர்மன் II பல்லவமல்லன் ஆட்சியின் 58வது ஆண்டில் (சுமார் கி.பி. 789) வழங்கப்பட்ட தண்டந்தோட்டம் செம்பலகட்டு கல்வெட்டில் குறிப்பிடப்படும் முக்கியமான நபர் ஆவார். அவர் ஒரு பல்லவ அரசாங்கத்தின் பொருளாளர் (Kosadhyaksha) அல்லது தொழில்துறைத் தலைவர் (Treasurer) ஆக இருந்தார்[1].
📜 தாயமுகன் – வரலாற்று சுருக்கம்:- பெயர்: தாயமுகன் (Dayamukha), மற்றொரு பெயர் குமாரன் (Kumāra).
- பதவி: பல்லவ அரசின் பொருளாளர் (Kosadhyaksha), அரச நிதி மற்றும் தானங்கள் தொடர்பான பொறுப்பாளர்.
- தானம்: தாயமுகன், தனது பெயரால் அழைக்கப்படும் தாயமுகமங்கலம் என்ற கிராமத்தை, மூன்று வேதங்களையும் ஸ்மிர்திகளையும் கற்ற 308 பிராமணர்களுக்கு தானமாக வழங்கினார்.
- தொகை: இந்த தானத்தில், சிவன் மற்றும் விஷ்ணு கோவில்களில் வழிபாடு, மற்றும் கோவில் மண்டபத்தில் மகாபாரத பாராயணம் செய்யும் ஏற்பாடுகளும் சேர்க்கப்பட்டிருந்தன.
- பிரசஸ்தி எழுதியவர்: பரமேஸ்வரர் என்ற உத்தரகரணிகன் (பிரசஸ்தி எழுத்தாளர்).
🏛️ தாயமுகமங்கலம் – ஒரு அகரஹாரம்:- இந்த கிராமம், தண்டந்தோட்டம் என்ற ஊரின் மேற்குப் பகுதியில் அமைக்கப்பட்ட அகரஹாரம் (பிராமணர்களுக்கான குடியிருப்பு) ஆகும்.
- இது பல்லவ அரசின் கல்வி, சமய, மற்றும் சமூக நலத்திட்டங்களை பிரதிபலிக்கிறது.
📚 மூல ஆதாரம்:
References
பல்லவ காலத்தில் மகாபாரத பாராயண மரபு பல்லவ காலத்தில் மகாபாரத பாராயண மரபு என்பது அந்தக் காலத்தின் மதச்சார்ந்த, கலைமிக்க, மற்றும் கல்வி சார்ந்த பண்பாட்டை பிரதிபலிக்கும் ஒரு முக்கிய அம்சமாகும். குறிப்பாக, தண்டந்தோட்டம் செம்பலகட்டு கல்வெட்டில் (நந்திவர்மன் II பல்லவமல்லன், 58வது ஆண்டு), இது தெளிவாகக் குறிப்பிடப்பட்டுள்ளது.
📜 மகாபாரத பாராயண மரபு – கல்வெட்டு ஆதாரம்:
- தாயமுகன் என்ற தானதாரர், தாயமுகமங்கலம் என்ற கிராமத்தை 308 பிராமணர்களுக்கு தானமாக வழங்கினார்.
- இந்த தானத்தில், ஊரின் சிவன் மற்றும் விஷ்ணு கோவில்களில் வழிபாடு நடத்த,
மேலும் கோவில் மண்டபத்தில் மகாபாரதம் பாராயணம் செய்யும் ஏற்பாடுகள் பல்லவ காலத்தில் மகாபாரத பாராயண மரபு என்பது, அந்தக் கால அரசியல், சமய, மற்றும் கல்வி சூழலில் முக்கிய பங்கு வகித்தது. குறிப்பாக, தண்டந்தோட்டம் செம்பலகட்டு கல்வெட்டில் (நந்திவர்மன் II பல்லவமல்லன், 58வது ஆண்டு), மகாபாரத பாராயணம் கோவில் மண்டபத்தில் நடைபெற ஏற்பாடு செய்யப்பட்டது என்பது குறிப்பிடத்தக்கது.
📖 மகாபாரத பாராயண மரபு – பல்லவ ஆட்சியில்:
🛕 கோவில்கள் மற்றும் பாராயண மண்டபங்கள்:
- பல்லவ மன்னர்கள், சிவன் மற்றும் விஷ்ணு கோவில்களில் மட்டும் அல்லாமல், பாராயண மண்டபங்கள் (படிப்பு மண்டபங்கள்) அமைத்து, இந்து இதிகாசங்களை (மகாபாரதம், ராமாயணம்) பாராயணம் செய்யும் மரபை ஊக்குவித்தனர்.
- இது பிராமணர்களுக்கான கல்வி மற்றும் சமய சேவையின் ஒரு பகுதியாக இருந்தது.
📜 தண்டந்தோட்டம் கல்வெட்டு:
- தாயமுகன் என்ற அரச அதிகாரி, தாயமுகமங்கலம் என்ற கிராமத்தை 308 பிராமணர்களுக்கு தானமாக வழங்கினார்.
- அந்த தானத்தில், மகாபாரத பாராயணம் கோவில் மண்டபத்தில் நடைபெற வேண்டும் எனவும் குறிப்பிடப்பட்டுள்ளது.
- இது, பாராயண மரபு அரச ஆதரவுடன் நடைமுறையில் இருந்ததைக் காட்டுகிறது.
🏛️ காஞ்சிபுரம் கல்வி மரபு:
- காஞ்சிபுரம், பல்லவ காலத்தில் ஒரு முக்கிய கல்வி மையமாக இருந்தது.
- வெதங்கள், இதிகாசங்கள், புராணங்கள் ஆகியவை கற்றுக்கொள்ளப்பட்டன.
- காடிகைகள் (ghatikas) எனப்படும் பிராமண கல்வி மையங்கள், பாராயண மரபை பராமரித்தன.
📚 மூல ஆதாரங்கள்:
பல்லவ கல்வெட்டுகளில் மகாபாரத பாராயண மரபு குறித்த குறிப்பிடத்தக்க ஆதாரம், தண்டந்தோட்டம் செம்பலகட்டு கல்வெட்டில் (நந்திவர்மன் II பல்லவமல்லன், 58வது ஆண்டு) காணப்படுகிறது. இதில், தாயமுகமங்கலம் என்ற கிராமத்தை 308 பிராமணர்களுக்கு தானமாக வழங்கியதோடு, அந்த ஊரில் உள்ள சிவன் மற்றும் விஷ்ணு கோவில்களில் வழிபாடு நடத்த, மேலும் கோவில் மண்டபத்தில் மகாபாரத பாராயணம் நடைபெற ஏற்பாடு செய்யப்பட்டுள்ளது. [SII 1.17:...NSKRIT ...]
📜 முக்கிய கல்வெட்டு ஆதாரம்:🪔 தண்டந்தோட்டம் கல்வெட்டு (Tandantottam Plates of Nandivarman II):
- நந்திவர்மன் II பல்லவமல்லன் ஆட்சியின் 58வது ஆண்டு.
- தாயமுகன் என்ற அரச அதிகாரி தானம் வழங்கியவர்.
- தாயமுகமங்கலம் கிராமம் 308 பிராமணர்களுக்கு வழங்கப்பட்டது.
- மகாபாரத பாராயணம் கோவில் மண்டபத்தில் நடைபெற வேண்டும் என கல்வெட்டில் குறிப்பிடப்பட்டுள்ளது.
- இது பாராயண மரபு அரச ஆதரவுடன் இருந்ததற்கான உறுதியான சான்று.
பாராயண மரபின் முக்கியத்துவம் பல்லவ ஆட்சியில்:
- காஞ்சிபுரம், மாமல்லபுரம், மற்றும் தொண்டைநாடு பகுதிகளில் வேத, இதிகாச, புராண பாராயணங்கள் கல்வெட்டுகளில் குறிப்பிடப்பட்டுள்ளன.
- பாராயண மண்டபங்கள் (படிப்பு மண்டபங்கள்) கோவில்களில் கட்டப்பட்டு, பிராமணர்கள் மூலம் மகாபாரதம், ராமாயணம் போன்றவை பாராயணம் செய்யப்பட்டன.
No. 37. (C. P. No. 5 of 1922-23). Pattattalmangalam grant of Nandivarman: 61st year. Like the previous record, this is also engraved in Grantha and Tamil characters. It is dated in the 61st year of Vijaya-Nandivikramavarman and registers a grant of 16 veli of land, which, together with the 24 veli granted previously, was constituted into a village under the name Pattattalmangalam and given to a number of Brahmanas at the instance of Mangala-Nadalvan, an officer of the king. The ajnapti of the grant viz., Vijayanallulan of Alappakkam is identical with the person of the same name figuring in an inscription of Nandivarman at Tiruvellarai[11] in the Trichinopoly district. The engraver of the grant was Sri-Dandi, son of Videlvidugu Pallavap-peruntachchan of Aimpanaichcheri in Kachchippedu. Published in Epigraphia Indica, Vol. XVIII, pp. 120 ff.
இது நந்திவர்மன் அரசின் 61ஆம் ஆண்டில் வழங்கப்பட்ட பட்டத்தல்மங்கலம் தர்மபத்திரம் குறித்த ஆவணத்தின் தமிழாக்கம்:
பட்டத்தல்மங்கலம் தர்மபத்திரம் – நந்திவர்மன்: 61ஆம் ஆண்டு முந்தைய ஆவணத்தைப் போலவே, இது கிரந்தம் மற்றும் தமிழ் எழுத்துக்களில் பொறிக்கப்பட்டுள்ளது. இது விஜய-நந்திவிக்ரமவர்மன் என்பவரின் 61ஆம் ஆண்டு ஆட்சிக்காலத்தில் தேதியிடப்பட்டுள்ளது. இதில் 16 வேலி நிலம் வழங்கப்பட்டதாகக் குறிப்பிடப்பட்டுள்ளது. இதற்கு முன்பு வழங்கப்பட்ட 24 வேலி நிலத்துடன் சேர்த்து, அந்த நிலங்கள் பட்டத்தல்மங்கலம் என்ற பெயரில் ஒரு கிராமமாக அமைக்கப்பட்டு, பல பிராமணர்களுக்கு வழங்கப்பட்டது. இந்த வழங்கல் மங்கலநாடல்வன் என்ற அரச அதிகாரியின் பரிந்துரையின் பேரில் நடைபெற்றது. இந்த தர்மபத்திரத்தின் ஆஜ்ஞாப்தி (அரச உத்தரவை அறிவித்தவர்) அலப்பாக்கத்தைச் சேர்ந்த விஜயநல்லுலன் ஆவார். இவர், திருச்சி மாவட்டம் திருவெள்ளறையில் உள்ள நந்திவர்மனின் ஒரு கல்வெட்டிலும் குறிப்பிடப்பட்டுள்ளார். இந்த கல்வெட்டை பொறித்தவர் கச்சிப்பேட்டில் உள்ள ஐம்பனைச்சேரியைச் சேர்ந்த விதெல்விடுகு பல்லவப்பெருந்தச்சனின் மகன் ஸ்ரீதண்டி ஆவார்.
இது Epigraphia Indica, தொகுதி XVIII, பக்கம் 120 மற்றும் அதற்குப் பின் வெளியிடப்பட்டுள்ளது. இந்த ஆவணத்தின் வரலாற்று முக்கியத்துவம், பல்லவ அரசின் நில வழங்கும் முறைகள், கிராம அமைப்புகள், மற்றும் கல்வெட்டு எழுத்தாளர்களின் பங்கு ஆகியவற்றை விளக்குகிறது. No. 38. (A. R. No. 666 of 1922). Mahabalipuram, Chingleput taluk, Chingleput District. On two sides of a slab lying in the courtyard of the Varaha cave-temple. This inscription is dated in the 65th year of Nandibodhuvarman (Nandippottavarman) who belonged to the Pallava-vamsa. It registers a gift of pasture land by Idaivalanjan Kandan, one of the Nagarattar of Mamallapuram, after purchasing it from Kon-Kandan, son of Ilan Paduvunar, the headman of Kunrattur in Amur-kottam. The villages of Kunrattur and Amur are near Mahabalipuram in Chingleput district. The regnal year given in this record is the highest known date for Nandivarman (II). Published in the Memoir of the Archaeological Survey of India, No. 26, pp. 10-11. DANTIVARMAN
A. R. No. 666 of 1922)
இடம்: மாமல்லபுரம், சிங்கப்பெருமாள் தாலுகா, சிங்கப்பெருமாள் மாவட்டம்
கண்டுபிடிக்கப்பட்ட இடம்: வராகா குகை கோவிலின் முற்றத்தில் கிடக்கும் கல்லின் இரு பக்கங்களிலும் இந்த கல்வெட்டு பல்லவ வம்சத்தைச் சேர்ந்த நந்திபோதுவர்மன் (நந்திப்பொட்டவர்மன்) என்பவரின் 65ஆம் ஆண்டு ஆட்சிக்காலத்தில் தேதியிடப்பட்டுள்ளது. இதில், மாமல்லபுரத்தைச் சேர்ந்த நாகரத்தார்களில் ஒருவரான இடைவளஞ்சன் கண்டன், அமூர்-கோட்டத்தில் உள்ள குன்றத்தூரின் தலைவரான இலன் படுவுனரின் மகன் கோன்-கண்டனிடமிருந்து நிலத்தை வாங்கி, மேய்ச்சல் நிலமாக வழங்கியதாக பதிவு செய்யப்பட்டுள்ளது. குன்றத்தூர் மற்றும் அமூர் என்ற கிராமங்கள் சிங்கப்பெருமாள் மாவட்டத்தில் உள்ள மாமல்லபுரம் அருகே உள்ளன. இந்த ஆவணத்தில் குறிப்பிடப்பட்ட ஆட்சியாண்டு (65ஆம் ஆண்டு) என்பது நந்திவர்மன் II-க்கு கிடைத்த அதிகபட்சமாகத் தெரிந்த ஆட்சிக்கால பதிவு ஆகும். வெளியீடு: இந்திய தொல்லியல் ஆய்வுக் கழகத்தின் நினைவெழுத்து, எண் 26, பக்கம் 10–11
இந்த கல்வெட்டு பல்லவ அரசின் நீண்ட ஆட்சிக்காலத்தை, நாகரத்தார்களின் நில வாங்கும் மற்றும் வழங்கும் செயல்முறைகளை, மற்றும் மாமல்லபுரம் சுற்றியுள்ள சமூக அமைப்புகளை விளக்குகிறது.
மேலும் கூடுதல் தகவல்கள்
நந்திபோதுவர்மன் (நந்திவர்மன் II பல்லவமல்லன்) என்பவர் பல்லவ வம்சத்தைச் சேர்ந்த ஒரு முக்கியமான அரசர் ஆவார். இவரது ஆட்சிக்காலம் 731 CE முதல் 796 CE வரை நீடித்தது, இது பல்லவ அரசர்களுக்கிடையே மிக நீண்ட ஆட்சிக்காலங்களில் ஒன்றாகும். நந்திபோதுவர்மன் ஆட்சிக்கால விளக்கம்:
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பிறப்பு: 718 CE, சிம்ஹபுரா, சாம்பா நாடு (இன்றைய வியட்நாம் பகுதியில்)
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அரசராக அமர்வு: 731 CE – பல்லவ அரசர் பரமேஸ்வரவர்மன் II மரணமடைந்தபின், வாரிசு இல்லாததால், பல்லவ அமைச்சர்கள் மற்றும் அதிகாரிகள், பல்லவ வம்சத்தைச் சேர்ந்த வாரிசை தேடி கம்போஜதேசம் (இன்றைய கம்போடியா மற்றும் வியட்நாம்) சென்றனர். அங்கு பல்லவமல்லன் என அழைக்கப்பட்ட நந்திபோதுவர்மன் தேர்ந்தெடுக்கப்பட்டு, 13 வயதில் பல்லவ சிங்காசனத்தில் அமர்த்தப்பட்டார். [peoplepill.com]
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வம்சம்: பல்லவ வம்சத்தின் கடவகுலம் எனப்படும் பக்கவம்சத்தைச் சேர்ந்தவர். இவரது தந்தை ஹிரண்யவர்மன்.
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பிரபலமான கட்டிடங்கள்: இவர் வைகுண்ட பெருமாள் கோவிலைக் கட்டியவர். இது காஞ்சிபுரத்தில் அமைந்துள்ளது.
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பொருளாதாரம் மற்றும் சமூக பங்களிப்பு:
- நாகரத்தார்களுடன் நெருக்கமான உறவுகள்
- நில வழங்கல், கல்வெட்டுகள் மூலம் நிரூபிக்கப்பட்டுள்ளது
- திருமங்கை ஆழ்வார் இவரது காலத்தில் வாழ்ந்தவர்; இவரது வெற்றிப் போர்களை திருவாய்மொழி மற்றும் பெரிய திருமொழி போன்ற பாடல்களில் புகழ்ந்துள்ளார்
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இலக்கியம் மற்றும் கலை:
- நந்திக்கலம்பகம் என்ற தமிழ் நூலில் இவரது கல்வி, வீரமும், அழகும் புகழப்பட்டுள்ளது
- நாடகங்கள், பாடல்கள், தத்துவங்கள் ஆகியவற்றில் ஆர்வம் கொண்டவர்
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இறப்பு: 796 CE – இவரது மரணத்திற்குப் பின், இவரது மகன் தந்திவர்மன் பல்லவ சிங்காசனத்தை ஏற்றார்.
வரலாற்று முக்கியத்துவம்:
நந்திபோதுவர்மன் பல்லவ அரசின் புதுப்பிறப்பையும், பழைய வம்சத்தின் தொடர்ச்சியையும் உறுதி செய்தவர். இவரது ஆட்சியில் பல்லவ கலை, கல்வெட்டு மரபு, மற்றும் சமூக அமைப்புகள் மேலும் வலுப்பெற்றன. No. 39. (A. R. No. 256 of 1908). Vayalur, Chingleput Taluk, Chingleput District. On a slab built into the floor of the mandapa in front of the central shrine in the vanadhisvara temple. This inscription records a gift of 3 kadi (of paddy) by five individuals for offerings and a lamp in the temple of Bhatara at Vayalaikka, in the 2nd year of Vijaya-Dantivikramavarman.
வாயலூர், சிங்கப்பெருமாள் தாலுகா, சிங்கப்பெருமாள் மாவட்டம் வனதீஸ்வரர் கோவிலின் மைய சன்னதியின் முன் மண்டபத்தில் தரையில் அமைக்கப்பட்ட கல்லில் பொறிக்கப்பட்ட கல்வெட்டு. இந்த கல்வெட்டு விஜய-தந்திவிக்ரமவர்மன் என்பவரின் இரண்டாம் ஆண்டு ஆட்சிக்காலத்தில் பொறிக்கப்பட்டது. இதில், வாயலைக்கா என்ற இடத்தில் உள்ள பட்டரர் (பகவானின்) கோவிலில் பூஜைகள் மற்றும் விளக்கு ஏற்றுவதற்காக ஐந்து நபர்கள் இணைந்து மூன்று கடி நெல் வழங்கியதைப் பதிவு செய்கிறது.
இந்த கல்வெட்டு, பல்லவ அரசின் கீழ் உள்ள சிற்றூர்களில் உள்ள மக்கள் பக்தி உணர்வுடன் கோவில்களுக்கு வழங்கிய நன்கொடைகளைப் பற்றிய முக்கிய ஆதாரமாகும். வாயலூர் கல்வெட்டின் வரலாற்று விளக்கம்:
இந்த கல்வெட்டு, பல்லவ அரசர் விஜய-தந்திவிக்ரமவர்மன் என்பவரின் இரண்டாம் ஆண்டு ஆட்சிக்காலத்தில் பொறிக்கப்பட்டதாகும். இது சிங்கப்பெருமாள் மாவட்டம், வாயலூர் என்ற இடத்தில் அமைந்துள்ள வனதீஸ்வரர் கோவிலின் மண்டப தரையில் காணப்படுகிறது.
📜 கல்வெட்டின் முக்கிய அம்சங்கள்:
- பழமையான தமிழ் மற்றும் கிரந்த எழுத்துக்களில் பொறிக்கப்பட்டுள்ளது.
- பட்டரர் (பகவான்) கோவிலில் பூஜைகள் மற்றும் விளக்கு ஏற்றுவதற்காக, ஐந்து நபர்கள் இணைந்து மூன்று கடி நெல் வழங்கியதைப் பதிவு செய்கிறது.
- இது பல்லவ அரசின் கீழ் உள்ள கிராம மக்கள், தங்கள் பக்தி உணர்வுடன் கோவிலுக்கு வழங்கிய நன்கொடைகளை பிரதிபலிக்கிறது.
🏛️ வரலாற்று முக்கியத்துவம்:
- இந்த கல்வெட்டு, பல்லவ அரசின் சமய அனுசரணை, கோவில் நிர்வாகம், மற்றும் சமூக பங்களிப்பு ஆகியவற்றை விளக்குகிறது.
- வாயலூர் போன்ற சிற்றூர்களில் கூட, மக்கள் கோவில்கள் மற்றும் சமய பணிகளுக்கு தங்களால் இயன்ற அளவில் பங்களித்துள்ளனர்.
- இது பல்லவ அரசின் ஆட்சிக் காலத்தில் கோவில்கள் சமூக மையங்களாக இருந்ததையும், நன்கொடைகள் வழியாக அவை நிர்வகிக்கப்பட்டதையும் காட்டுகிறது.
📚 தொல்லியல் மற்றும் கல்வெட்டு ஆய்வில்:
- இத்தகைய கல்வெட்டுகள், பழமையான தமிழ் மொழி, சமய மரபுகள், மற்றும் பழங்கால சமூக அமைப்புகள் குறித்த முக்கிய ஆதாரங்களாக பயன்படுகின்றன.
- இது பல்லவ அரசின் ஆட்சிக் கால வரலாற்றை நிரூபிக்கும் ஒரு முக்கிய கல்வெட்டு ஆவணம் ஆகும்.
No. 40. (A. R. No. 541 of 1905). Tiruvellarai, Lalgudi Taluk, Trichinopoly District. On the margin of a well called ‘Nalumulaikkeni’. This inscription records the construction of a well called Marppidugu[12]-Perunkinaru at Tennur in Tiruvellarai by Kamban Araiyan, the younger brother of Visayanallulan of Alambakkam, in the 4th year of Dantivarman. The well is designed in the for of a svastika and it is reached by a flight of steps from each of the four directions. |
> | Published in Epigraphia Indica, Vol. XI, p. 157.
திருவெள்ளரை, லால்குடி தாலுகா, திருச்சிராப்பள்ளி மாவட்டம். ‘நாலுமுளைக்கேணி’ எனப்படும் ஒரு கிணற்றின் ஓரத்தில். இந்த கல்வெட்டு, திருவெள்ளரையில் உள்ள தென்னூரில், ஆலம்பாக்கத்தைச் சேர்ந்த விசயநல்லுலனின் இளைய சகோதரர் கம்பன் அரையன் என்பவரால், தண்டிவர்மனின் நான்காம் ஆண்டு காலத்தில் ‘மற்ப்பிடுகு பெருங்கிணறு’ எனப்படும் ஒரு கிணறு கட்டப்பட்டதைக் குறிக்கிறது. இந்தக் கிணறு சுவஸ்திக வடிவில் வடிவமைக்கப்பட்டுள்ளது, மேலும் நான்கு திசைகளிலிருந்தும் படிக்கட்டுகள் மூலம் அதனை அடையலாம்.
மூலம்: Epigraphia Indica, தொகுதி XI, பக்கம் 157.
No. 41. (A. R. No. 348 of 1914). Kunnandarkoyil, Pudukkottai State. At the north end of the rock-cut cave of the Parvatagirisvara temple. This is dated in the 5th year of Vijaya-Dantipottaraiyar and records the construction of a tank called ‘ Vali-eri ‘ by Vali-Vadugan alias Kalimurkka-Ilavaraiyan, a servant of Marppiduvinar alias Peradi-Araiyar. Published[13] in the ‘Inscriptions (Texts) of the Pudukkotttai State,’ No. 17.
விஜய-தந்திவர்மன் பொற்றரையரின் ஆட்சி காலம்
பல்லவர் வம்சத்தின் இறுதி காலத்தில், தந்திவர்மன் (795–846) ஆட்சி செய்தார். அவரது ஆட்சி காலம் சாளுக்கியர்களின் தாக்குதல்களால் சிக்கலானதாக இருந்தது. இந்த காலத்தில் மண்டல ஆட்சியாளர்கள் மற்றும் சிற்றரசர்கள் அதிக அதிகாரம் பெற்றனர்.
விஜய-தந்திபொற்றரையர் என்பது தந்திவர்மனின் ஒரு பட்டம் அல்லது அவரின் கீழ் ஆட்சி செய்த ஒரு மண்டல அரசரின் பெயராக இருக்கலாம்.
இவர் ஆட்சி செய்த ஐந்தாம் ஆண்டில், குன்னந்தார்கோயிலில் ‘வாளி ஏரி’ எனப்படும் ஒரு ஏரி கட்டப்பட்டதாக கல்வெட்டு குறிப்பிடுகிறது. இது அந்த காலத்தில் கூட பொது நல திட்டங்கள் நடைமுறையில் இருந்ததை காட்டுகிறது.
விஜய-தந்திபொற்றரையரின் ஆட்சி – தமிழாக்கம்விஜய-தந்தி பொற்றரையர் என்பது பல்லவர் வம்சத்தின் ஒரு குறைவாக அறியப்பட்ட அரசர் அல்லது மண்டல ஆட்சியாளராக இருக்கலாம். இது சுமார் 795–846 கி.பி. காலத்தில் ஆட்சி செய்த தந்திரவர்மன் என்பவரின் காலத்தில் இருந்திருக்க வாய்ப்பு உள்ளது.
👑தந்திவர்மனின் ஆட்சி (795–846 கி.பி.)- தந்திவர்மன் காலத்தில் சாளுக்கியர் தாக்குதல்கள் மற்றும் உள்நாட்டு குழப்பங்கள் ஏற்பட்டன.
- மத்திய ஆட்சியின் பலவீனத்தால் மண்டல அரசர்கள் மற்றும் சிற்றரசர்கள் அதிக அதிகாரம் பெற்றனர்.
- விஜய-டண்டிபொற்றரையர் என்பது:
- டண்டிவர்மனின் ஒரு பட்டமாக இருக்கலாம்.
- அல்லது, அவரது கீழ் ஆட்சி செய்த ஒரு மண்டல அரசராக இருக்கலாம்.
🧾 கல்வெட்டு ஆதாரம்- குன்னந்தார்கோயில் கல்வெட்டில், விஜய-தந்திரவர்மன் பொற்றரையரின் ஐந்தாம் ஆண்டு காலத்தில், வாளி ஏரி எனப்படும் ஒரு ஏரி கட்டப்பட்டதாக குறிப்பிடப்பட்டுள்ளது.
- இதனை மறப்பிடுவினார் எனப்படும் பேரடி அரையரின் பணியாளரான வாளி-வடுகன் கட்டியதாக கூறப்படுகிறது.
- இது, அரசியல் குழப்பங்களுக்கிடையிலும் பொது நல திட்டங்கள் நடைமுறையில் இருந்ததை காட்டுகிறது.
No. 42. (A. R. No. 283 of 1916). Tondur, Gingee Taluk, South Arcot District. On a Boulder in a field near the ‘Vinnamparai-rock’. This inscription is dated in the 6th year of Vijaya-Dantivikramavarman and it registers a gift of 16 kalanju of gold by Vinnakovaraiyar, probably a chieftain of the locality, to provide, from th interest on the amount, offerings to the goddess Erruk-Kunranar-Bhattari for the merit of Udaradi and Nambi ……… who fell in an encounter. The food offered to the god was used for feeding pilgrims and the gold endowed was received by the assembly of Aruvagur in Singapura-nadu. Certain specified members of the Varigam were nominated to see that the assembly maintained this charity properly. The village Aruvagur, which is stated to have been situated to the east of the road, may be identified with Arugavur in the Gingee taluk. தொண்டூர், செஞ்சி தாலுகா, விழுப்புரம் (பழைய தென் ஆற்காடு மாவட்டம்) விண்ணம்பாறை பாறையின் அருகிலுள்ள வயலில் உள்ள ஒரு பாறையில் உள்ள கல்வெட்டு. இந்த கல்வெட்டு விஜய-தந்திவிக்ரமவர்மனின் ஆறாம் ஆண்டில் எழுதப்பட்டது. இதில், விண்ணக்கோவரையார் எனப்படும், அந்தப் பகுதியில் உள்ள ஒரு தலைவரால், உதராடி மற்றும் நம்பி ஆகியோர் ஒரு மோதலில் உயிரிழந்ததற்கான புண்ணியத்திற்காக, எற்ருக்-குன்றனார்-பட்டாரி என்ற தேவிக்கு காணிக்கையாக 16 கலஞ்சு தங்கம் வழங்கப்பட்டதாக பதிவு செய்யப்பட்டுள்ளது. அந்த தங்கத்தின் வட்டி மூலம் தேவிக்கு உணவு காணிக்கைகள் வழங்கப்பட்டு, அந்த உணவு பக்தர்களுக்கு உணவளிக்க பயன்படுத்தப்பட்டது. இந்த தங்க காணிக்கையை சிங்கபுர நாடுவில் உள்ள அருவகூர் என்ற கிராமத்தின் சபை பெற்றது. மேலும், வரிகம் எனப்படும் குழுவில் சில உறுப்பினர்கள், இந்த நன்கொடையை சரியாக பராமரிக்க சபையை கண்காணிக்க நியமிக்கப்பட்டனர். அருவகூர் கிராமம், சாலையின் கிழக்குப் பகுதியில் இருந்ததாகக் கூறப்படுகிறது. இது, இன்றைய செஞ்சி தாலுகாவில் உள்ள அருகவூர் என்ற இடமாக அடையாளம் காணப்படுகிறது. No. 43. (A. R. No. 262 of 1904). Tiruchchanur, Chandragiri Taluk, Chittoor District. On a Detached stone built into the floor at the entrance into the Padmavati Amman temple. This record registers a gift of 30 kalanju of gold by Solanar Ulagaperumanar of Sola-nadu for burning a perpetual lamp before the god Tiruvilankoyil Perumanadigal set up in the temple of Tiruvengadattu-Perumanadigal at Tiruchchoginur in Kudavur-nadu, a subdivision of Tiruvengada-kottam, in the 51st year of Vijaya-Dantivikramavarman. Ulagaperumanar mentioned in the inscription was evidently a Chola chief ruling Sola-nadu under the overlordship of the Pallavas. A different Chola chief is mentioned in No. 49 below
Vijaya Dantivikramavarnan, He was a Pallava king who reigned in the 9th century CE. திருச்சானூர், சந்திரகிரி தாலுகா, சித்தூர் மாவட்டம் பத்மாவதி அம்மன் கோவிலின் நுழைவாயிலில் தரையில் அமைக்கப்பட்ட தனிப்பட்ட கல்லில் உள்ள கல்வெட்டு. இந்த கல்வெட்டில், சோழநாடு பகுதியை ஆண்ட சோழனார் உலகபெருமானார் என்பவர், திருவேங்கடத்து பெருமானடிகள் கோவிலில் நிறுவப்பட்ட திருவிலங்கோயில் பெருமானடிகள் என்ற தெய்வத்திற்கு நிரந்தர விளக்கு எரிய 30 கலஞ்சு தங்கம் காணிக்கையாக வழங்கியதாக பதிவு செய்யப்பட்டுள்ளது. இந்த நிகழ்வு விஜய-தந்திவிக்ரமவர்மனின் 51வது ஆண்டு காலத்தில் நடைபெற்றது. உலகபெருமானார் என்பவர், கல்வெட்டில் குறிப்பிடப்பட்டுள்ளபடி, பல்லவர்களின் மேற்பார்வையில் சோழநாட்டை ஆண்ட ஒரு சோழத் தலைவர் ஆவார். கீழே உள்ள கல்வெட்டு எண் 49-இல் வேறு ஒரு சோழத் தலைவர் குறிப்பிடப்பட்டுள்ளார்.
இந்த கல்வெட்டு, பல்லவ-சோழ அரசியல் உறவுகள், பக்தி மரபுகள், மற்றும் கோவில் நன்கொடைகள் பற்றிய முக்கியமான தகவல்களை வழங்குகிறது.
அந்த கல்வெட்டில் குறிப்பிடப்பட்ட முக்கியமான நபர்கள் பட்டியல்:
🔑 முக்கிய நபர்கள்:
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சோழனார் உலகபெருமானார்
- சோழநாட்டை ஆண்ட சோழத் தலைவர்.
- பல்லவர்களின் மேற்பார்வையில் ஆட்சி செய்தவர்.
- 30 கலஞ்சு தங்கம் காணிக்கையாக வழங்கியவர்.
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திருவிலங்கோயில் பெருமானடிகள்
- திருவேங்கடத்து பெருமானடிகள் கோவிலில் நிறுவப்பட்ட தெய்வம்.
- நிரந்தர விளக்கு எரிய காணிக்கையாக தங்கம் வழங்கப்பட்டது.
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திருவேங்கடத்து பெருமானடிகள்
- திருச்சோகிநூரில் உள்ள கோவிலின் பிரதான தெய்வம்.
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விஜய-தந்திவிக்ரமவர்மன்
- கல்வெட்டில் குறிப்பிடப்பட்ட பல்லவ அரசர்.
- கல்வெட்டு எழுதப்பட்ட காலம்: அவரின் 51வது ஆண்டு.
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வேறு ஒரு சோழத் தலைவர்
- கல்வெட்டு எண் 49-இல் குறிப்பிடப்பட்டவர் (இங்கு விவரம் இல்லை, ஆனால் வேறொரு சோழன் குறிப்பிடப்பட்டுள்ளது).
இந்த நபர்கள், பல்லவ-சோழ அரசியல் உறவுகள், கோவில் நன்கொடைகள், மற்றும் பக்தி மரபுகள் பற்றிய புரிதலுக்கு முக்கியமானவர்கள்.
| > | No. 44. (A. R. No. 89 of 1921). Pillaipalayam, Conjeeveram Taluk, Chingleput District. On a slab built into the floor at the entrance into the Tirumerrali temple. This is a fragmentary record of Dantivikramavarman. It mentions a certain [Ka]duvetti-Muttaraiyan at whose request an endowment of 4 patti of land was made to the old temple of Vishnu called Tirumerrali at Iraiyancheri and to a matha, probably attached to it. Reference to a Kaduvetti-Muttarasan who made a raid on Koyattur in the reign of the Bana king Vijayaditya Virachulamani Prabhumeru is noticed in a record from Punganur (No. 542 of 1906). This chief was probably identical with the Kaduvetti-Muttaraiyan mentioned in the present inscription as he lived about this period. Nandivarman III.
(A. R. No. 89 of 1921) பிள்ளைப்பாளையம், காஞ்சீபுரம் தாலுகா, சிங்கப்பெருமாள் மாவட்டம். திருமேறலி கோவிலின் நுழைவாயிலில் தரையில் பதிக்கப்பட்ட கல்லில் காணப்படும் குறைந்த பகுதி கல்வெட்டு. இது தந்திவிக்ரமவர்மனின் ஒரு பகுதி கல்வெட்டாகும். இதில் ஒரு [கா]டுவெட்டி-முத்தரையன் என்பவர் குறிப்பிடப்படுகிறார். அவரின் வேண்டுகோளின் பேரில் இறையஞ்சேரியில் உள்ள பழைய விஷ்ணு கோவிலான திருமேறலிக்கும், அதனுடன் இணைக்கப்பட்டிருக்கக்கூடிய ஒரு மடத்திற்கும் 4 பட்டி நிலம் காணிக்கையாக வழங்கப்பட்டது. புங்கனூர் (1906 ஆம் ஆண்டின் கல்வெட்டு எண் 542) கல்வெட்டில், விஜயாதித்ய விராசூலமணி பிரபுமேரு என்ற பாண அரசரின் ஆட்சியில் கோயத்தூரை தாக்கிய ஒரு காடுவெட்டி-முத்தராசன் குறிக்கப்பட்டுள்ளது. அவர் இக்கல்வெட்டில் குறிப்பிடப்பட்டுள்ள காடுவெட்டி-முத்தரையனுடன் ஒரே நபராக இருக்கக்கூடும், ஏனெனில் அவர் இதே காலப்பகுதியில் வாழ்ந்தவர்.
நந்திவர்மன் III.
திருமேறலி விஷ்ணு கோவிலுக்கான காணிக்கைக் கல்வெட்டு (தந்திவிக்ரமவர்மன் காலம்): பிள்ளைப்பாளையத்தில் உள்ள திருமேறலி கோவிலின் நுழைவாயில் தரையில் காணப்படும் ஒரு பகுதி கல்வெட்டில், தந்திவிக்ரமவர்மன் என்ற பல்லவ அரசர் காலத்தில், காடுவெட்டி-முத்தரையன் என்பவர் வேண்டுகோளின் பேரில், இறையஞ்சேரியில் உள்ள விஷ்ணு கோவிலுக்கும் அதனுடன் இணைக்கப்பட்ட மடத்திற்கும் 4 பட்டி நிலம் காணிக்கையாக வழங்கப்பட்டதாக குறிப்பிடப்பட்டுள்ளது. இக்காடுவெட்டி-முத்தரையன், புங்கனூரில் கண்டெடுக்கப்பட்ட மற்றொரு கல்வெட்டில் (1906, எண் 542) விஜயாதித்ய விராசூலமணி ப்ரபுமேரு என்ற பாண அரசரின் ஆட்சியில் கோயத்தூரை தாக்கிய தலைவராகவும் குறிப்பிடப்படுகிறார். இருவரும் ஒரே நபராக இருக்கக்கூடும்.
இக்கல்வெட்டு நந்திவர்மன் III காலத்திற்கும் தொடர்புடையதாக இருக்கலாம். No. 45. (A. R. No. 475 of 1925). Pallikonda, Vellore taluk, North Arcot District. On a pillar in the Mandapa in front of the central shrine in the Naganathesvara temple. This is dated in the 2nd year of Nandippottaraiyar and records the construction of the mukha-mandapa by Selvavanarayan, son of Amani-Gangaraiyar, who was ruling over Vittur. It may be noted that Pallikonda was called Vichchur in ancient times. Palaeographically, the present record may be attributed to the reign of Nandivarman III. In a later record viz., of the 10th year of the Chola Parakesarivarman from Tiruchchatturai in the Tanjore district, figures a chief of Pangalanadu named Bhuvani-Gangaraiyan. Since Pallikonda was in Pangala-nadu, Amani (Avani) Gangaraiyar of the present inscription may have been an earlier member of the family of Pangala-nadu chiefs.
இது பள்ளிகொண்டா, வேலூர் தாலுகா, வட ஆற்காடு மாவட்டத்தில் உள்ள நாகநாதேஸ்வரர் கோவிலின் மைய சந்நிதிக்கு முன்புள்ள மண்டபத் தூணில் காணப்படும் கல்வெட்டின் வரலாற்றுச் சுருக்கமான தமிழாக்கம்:
நந்திப்பொற்றையர் கால கல்வெட்டு – பள்ளிகொண்டா (விச்சூர்)இக்கல்வெட்டு நந்திப்பொற்றையர் ஆட்சியின் இரண்டாம் ஆண்டில் எழுதப்பட்டது. இதில், வித்தூரை ஆட்சி செய்த அமணி-கங்கரையரின் மகன் செல்வவநாராயணன், முகமண்டபம் ஒன்றை கட்டியதாகக் குறிப்பிடப்பட்டுள்ளது. பழங்காலப் பெயர்:பள்ளிகொண்டா, பழங்காலத்தில் “விச்சூர்” என அழைக்கப்பட்டதாகவும் கல்வெட்டில் குறிப்பிடப்பட்டுள்ளது. எழுத்துரு வடிவியல் மற்றும் அரசியல் பின்னணி:- எழுத்துரு வடிவியல் அடிப்படையில், இக்கல்வெட்டு நந்திவர்மன் III ஆட்சிக்காலத்திற்குச் சேரும் எனக் கருதப்படுகிறது.
- பின்னர் கால கல்வெட்டுகளில், தஞ்சாவூர் மாவட்டம் திருச்சத்துறை inscriptions-இல், சோழர் பரகேசரிவர்மன் ஆட்சியின் பத்தாம் ஆண்டில், பங்கலநாட்டைச் சேர்ந்த புவனி-கங்கரையன் என்ற தலைவன் குறிப்பிடப்படுகிறார்.
- பள்ளிகொண்டா பங்கலநாட்டில் உள்ளதால், இக்கல்வெட்டில் குறிப்பிடப்பட்ட அமணி (அவனி) கங்கரையர், பங்கலநாட்டு தலைவர்களின் முன்னோராக இருக்கக்கூடும்.
இக்கல்வெட்டு, பல்லவ அரசர்களின் ஆட்சிக் காலத்தில் உள்ளூர் தலைவர்கள் கோவில்கள் கட்டிய பணி, பங்கலநாட்டு நிர்வாக அமைப்பு, மற்றும் பழங்கால இடப்பெயர்கள் பற்றிய முக்கியமான வரலாற்று தகவல்களை வழங்குகிறது.
No. 46. (A. R. No. 347 of 1914). Kunnandarkoyil, Pudukkottai State. At the south end of the rock-cut shrine in the Parvatagirisvara temple. This inscription dated in the 3rd year of Nandippottaraiyar may be assigned to Nandivarman III. It registers a gift of 200 nali of rice for feeding 100 persons on the day of Tiruvadirai, by Ganavatiman alias Pagaichchandira Visaiaraiyan of Vaduvur in Mipulai-nadu. This inscription indicates that the limits of the Pallava Empire still continued to extend as far south as the Pudukkottiai State.
இது புதுக்கோட்டை மாநிலம், குன்னந்தார்கோயில் பகுதியில் உள்ள பர்வதகிரீஸ்வரர் கோவிலின் தெற்குப் புறக் குகை சந்நிதியில் காணப்படும் கல்வெட்டின் தமிழாக்கம்:
நந்திப்பொற்றையர் கால கல்வெட்டு – குன்னந்தார்கோயில் (மூன்றாம் ஆண்டு)இக்கல்வெட்டு நந்திப்பொற்றையர் ஆட்சியின் மூன்றாம் ஆண்டில் எழுதப்பட்டது. இது நந்திவர்மன் III ஆட்சிக்காலத்திற்குச் சேரும் எனக் கருதப்படுகிறது. இக்கல்வெட்டில், மிபுலைநாட்டில் உள்ள வடுவூரைச் சேர்ந்த கணவதிமான் என அழைக்கப்படும் பகைச்சந்திர விசையரையன், திருவாதிரை நாளன்று 100 பேருக்கு உணவு வழங்க, 200 நளி அரிசி காணிக்கையாக வழங்கியதாகப் பதிவு செய்யப்பட்டுள்ளது. பல்லவ ஆட்சியின் பரவல்:இக்கல்வெட்டு, பல்லவ பேரரசின் எல்லைகள் தெற்கே புதுக்கோட்டை மாநிலம் வரை விரிந்திருந்ததை உறுதிப்படுத்துகிறது. இது பல்லவ ஆட்சியின் பரந்த நிர்வாக மற்றும் சமய செல்வாக்கை காட்டும் முக்கிய ஆதாரமாகும்.
இக்கல்வெட்டு, பல்லவ அரசின் தெற்குப் பரவல், உணவளிப்பு வழக்கங்கள், மற்றும் உள்நாட்டு தலைவர்களின் பணி ஆகியவற்றை வெளிப்படுத்துகிறது.
No. 47. (A. R. No. 158 of 1919). Kiliyanur, Tinivanam Taluk, South Arcot District. On the south wall of the central shrine in the Vaikunthavasa-Perumal temple. This inscription is dated in the 3rd year of Vijaya-Nandivikramavarman who may be identified with Nandivarman III. It states that a resident of the village Tigaittiral built the temple of Tigaittiral Vishnugriha at Kilinelur in Oyma-nadu and gave 300 sheep for maintaining a sacred lamp and 2 pieces of land (seru) made tax-free, for providing offerings to the god. In later inscriptions the god is called Virrirunda-Perumal (A.R. Nos.163 and 168 of 1919).
இது கிளியனூர், திணிவனம் தாலுகா, தென் ஆற்காடு மாவட்டத்தில் உள்ள வைகுந்தவாச பெருமாள் கோவிலின் கல்வெட்டின் விரிவான வரலாற்றுச் சுருக்கம்:
விஜய-நந்திவிக்ரமவர்மன் கால கல்வெட்டு – திகைத்திரல் விஷ்ணுகிரகம்இக்கல்வெட்டு, நந்திவர்மன் III என அடையாளம் காணப்படும் விஜய-நந்திவிக்ரமவர்மன் ஆட்சியின் மூன்றாம் ஆண்டில் எழுதப்பட்டது. இது கிளியனூர் என்ற இடத்தில், வைகுந்தவாச பெருமாள் கோவிலின் மைய சந்நிதியின் தெற்குச் சுவரில் காணப்படுகிறது. கோவில் கட்டுமானம் மற்றும் காணிக்கைகள்:இக்கல்வெட்டில், திகைத்திரல் என்ற கிராமத்தைச் சேர்ந்த ஒரு பக்தர், ஓய்மநாட்டில் உள்ள கிளிநேலூரில் “திகைத்திரல் விஷ்ணுகிரகம்” என்ற கோவிலை கட்டினார். இந்தக் கோவிலில் தெய்வ தீபம் எப்போதும் எரியச் செய்ய அவர் 300 ஆடுகளை காணிக்கையாக வழங்கினார். மேலும், இரு நிலப்பகுதிகள் (செருகள்) வரி விலக்காக வழங்கப்பட்டு, தெய்வ நிவேதனங்கள் செய்ய ஏற்பாடு செய்யப்பட்டதாகவும் குறிப்பிடப்பட்டுள்ளது. தெய்வத்தின் பெயர் மாற்றம்:பின்னர் கால கல்வெட்டுகளில், இந்த விஷ்ணு தெய்வம் விற்றிருந்த பெருமாள் என அழைக்கப்படுகிறான் (கல்வெட்டு எண்கள்: A.R. Nos. 163 மற்றும் 168 of 1919). ஓய்மநாடு மற்றும் பல்லவ ஆட்சி:- ஓய்மநாடு, பல்லவ ஆட்சிக்காலத்தில் ஒரு முக்கிய நிர்வாகப் பிரிவாக இருந்தது.
- இக்கல்வெட்டு, பல்லவ அரசர்களின் சமய பற்று, கோவில் வளர்ச்சி, மற்றும் பக்தர்களின் பங்களிப்பு ஆகியவற்றை வெளிப்படுத்துகிறது.
- நந்திவர்மன் III, பல்லவ அரசர்களில் முக்கியமானவராகவும், வைஷ்ணவ சமய வளர்ச்சிக்கு பெரும் பங்களிப்பு செய்தவராகவும் அறியப்படுகிறார்.
இந்த கல்வெட்டு, பல்லவ காலத்தில் உள்ளூர் மக்கள் கோவில்கள் கட்டுவதில் எடுத்துக்கொண்ட பங்கு, சமய சேவைகளுக்கான காணிக்கைகள், மற்றும் கோவில்களின் பெயர் மாற்றம் போன்ற வரலாற்று தகவல்களை வெளிப்படுத்துகிறது. No. 48. (A. R. Nos. 88 of 1910 and 529 of 1905). Tiruvellarai, Lalgudi Taluk, Trichinopoly District. On a rock in front of the Jambunathasvamin Temple. This inscription was partially copied in 1905 and then completely in 1910 after removing a wall obstructing a portion of the record. The middle portion of the inscription is damaged being chiseled away right through to construct a drain. It appears to be dated in the 6th year of Pallava-Maharaja alias Danti-Nandivarman of the Bhara[dvaja-gotra] and Brahmakshatra family. The king’s name, in the form given here, implies that Nandivarman was the son of Dantivarman. The inscription seems to record the praise of a certain Sellikkoman Mallavan who is described as the nephew of Parasiraman and the uncle of Marpidugu Ilangovelan Sattan. The record is stated to have ben composed by a certain Perungavidi Sadaiyanpalli. Pullis are marked in the record in some cases.
இது திருவெள்ளரை, லால்குடி தாலுகா, திருச்சி மாவட்டத்தில் உள்ள ஜம்புநாதஸ்வாமி கோவிலின் முன்புறக் கல்லில் காணப்படும் கல்வெட்டின் வரலாற்றுச் சுருக்கமான தமிழாக்கம்:
தந்தி-நந்திவர்மன் கால கல்வெட்டு – திருவெள்ளரைஇக்கல்வெட்டு முதலில் 1905 ஆம் ஆண்டு பகுதியளவில் நகலெடுக்கப்பட்டது. பின்னர், ஒரு சுவர் அகற்றப்பட்ட பிறகு 1910 ஆம் ஆண்டு முழுமையாக நகலெடுக்கப்பட்டது. கல்வெட்டின் நடுப்பகுதி, ஒரு வடிகால் அமைப்பதற்காக தகர்த்தெடுக்கப்பட்டதால், சேதமடைந்துள்ளது. இது பல்லவ மகாராஜா என அழைக்கப்படும் தந்தி-நந்திவர்மன் என்பவரின் ஆறாம் ஆண்டில் எழுதப்பட்டதாகத் தோன்றுகிறது. கல்வெட்டில் “பரத்வாஜ கோத்திரம்” மற்றும் “பிரம்மக்ஷத்திர குடும்பம்” என அரசரின் வம்சம் குறிப்பிடப்பட்டுள்ளது. “தந்தி-நந்திவர்மன்” என்ற பெயரமைப்பின் அடிப்படையில், நந்திவர்மன் என்பது தந்திவர்மனின் மகன் எனக் கருதப்படுகிறது. புகழ் பெற்ற வீரர் மற்றும் குடும்பம்:இக்கல்வெட்டில், செல்லிக்கோமன் மல்லவன் என்ற ஒருவர் புகழப்படுகிறார். இவர் பராசிராமனின் மருமகனும், மாற்பிடுகு இளங்கோவேளன் சாட்டனின் மாமனும் என குறிப்பிடப்பட்டுள்ளது. இசை அமைப்பாளர்:இக்கல்வெட்டின் உரை, பெருங்கவிடி சடையன்பள்ளி என்ற ஒருவர் எழுதியதாகக் கூறப்படுகிறது. புள்ளிகள் (Pullis):இக்கல்வெட்டில் சில இடங்களில் புள்ளிகள் (Pullis – எழுத்து வேறுபாட்டைக் காட்டும் குறிகள்) பயன்படுத்தப்பட்டுள்ளன.
இக்கல்வெட்டு, பல்லவ அரசர்களின் வம்ச வரலாறு, பழங்கால வீரர்களின் சமூக நிலை, மற்றும் கல்வெட்டு எழுத்து நடை ஆகியவற்றை வெளிப்படுத்துகிறது. இது திருவெள்ளரை போன்ற புனித இடங்களில் நடந்த சமய, சமூக, மற்றும் கலாச்சார நிகழ்வுகளுக்கான முக்கிய ஆதாரமாகும்.
No. 49. (C. P. No. 24 of 1910-11). Velurpalaiyam Plates of Nandivarman III: 6th year. This copper-plate record issued in the 6th year of Nandivarman (III) registers a gift of the village Srikattuppalli, to the Siva temple built by Yajnabhatta, at the request of Chola-Maharaja Kumarankusa, for the expenses of daily worship and for a feeding house. This Chola-Maharaja and Vijayalaya, the founders of the revived Chola line at Tanjore are taken to have belonged to one and the same family. This is doubtful and he should probably have belonged to the family of Renandu Cholas[17]. | > | Published in South Indian Inscriptions, Vol. II, pp. 507-510.
இது நந்திவர்மன் III ஆட்சியின் ஆறாம் ஆண்டில் வெளியிடப்பட்ட வேலூர்பாளையம் செம்பு பலகை கல்வெட்டின் வரலாற்றுச் சுருக்கமான தமிழாக்கம்:
நந்திவர்மன் III – வேலூர்பாளையம் செம்பு பலகை கல்வெட்டு (ஆறாம் ஆண்டு)இக்கல்வெட்டில், நந்திவர்மன் III ஆட்சியின் ஆறாம் ஆண்டில், ஸ்ரீகாட்டுப்பள்ளி என்ற கிராமம், யஜ்ஞபட்டர் என்பவர் கட்டிய சிவன் கோவிலுக்காக காணிக்கையாக வழங்கப்பட்டதாகக் குறிப்பிடப்பட்டுள்ளது. இந்த காணிக்கை, சோழ மகாராஜா குமாரன்குசா என்பவரின் வேண்டுகோளின் பேரில், தெய்வ வழிபாட்டிற்கான தினசரி செலவுகளுக்கும், உணவகம் (அன்னசத்திரம்) நடத்துவதற்குமான செலவுகளுக்கும் வழங்கப்பட்டது. சோழர் வம்சம் தொடர்பான தகவல்:இக்கல்வெட்டில் குறிப்பிடப்பட்ட சோழ மகாராஜா குமாரன்குசா மற்றும் விஜயாலய சோழன் ஆகியோர், தஞ்சாவூரில் சோழர் வம்சத்தை மீட்டெடுத்த ஒரே குடும்பத்தைச் சேர்ந்தவர்கள் என சிலர் கருதுகின்றனர். ஆனால், இது சந்தேகத்திற்குரியது. குமாரன்குசா, ரேணாண்டு சோழர் குடும்பத்தைச் சேர்ந்தவராக இருக்கக்கூடும் எனவும் கூறப்படுகிறது. பதிப்பிக்கப்பட்ட ஆதாரம்:இக்கல்வெட்டு South Indian Inscriptions, Volume II, பக்கம் 507–510 இல் பதிப்பிக்கப்பட்டுள்ளது.
இக்கல்வெட்டு, பல்லவ-சோழ அரசியல் உறவுகள், சமய பணி, மற்றும் கோவில் வழிபாட்டு அமைப்புகள் பற்றிய முக்கியமான வரலாற்று தகவல்களை வழங்குகிறது.
No. 50. (A. R. No. 406 of 1905). Kaverippakkam, Arkonam Taluk, North Arcot district. At the entrance into the gopura of the Muktisvara temple. This is a fragmentary inscription of Nandivarman dated in his 13th year. It registers a gift of five kalanju of gold, by the daughter-in-law (marumagal) of Ayyakki Pangala-adigal, who was probably a chief of Pangala-nadu, which comprised a portion of the present North Arcot district.
இது நந்திவர்மன் III ஆட்சியின் 13ஆம் ஆண்டில் எழுதப்பட்ட காவேரிப்பாக்கம் கல்வெட்டின் தமிழாக்கம்:
நந்திவர்மன் III – காவேரிப்பாக்கம் கல்வெட்டு (13ஆம் ஆண்டு)காவேரிப்பாக்கம், அரக்கோணம் தாலுகா, வட ஆற்காடு மாவட்டம்
முக்தீஸ்வரர் கோவிலின் கோபுர நுழைவாயிலில் காணப்படும் ஒரு பகுதி கல்வெட்டு. இக்கல்வெட்டில், பங்கலநாட்டைச் சேர்ந்த தலைவராக இருக்கக்கூடிய அய்யக்கி பங்கல அடிகள் என்பவரின் மருமகள், ஐந்து கலஞ்சு தங்கம் காணிக்கையாக வழங்கியதாகக் குறிப்பிடப்பட்டுள்ளது. இந்த தங்கம், முக்தீஸ்வரர் கோவிலுக்காக வழங்கப்பட்டது. பங்கலநாடு மற்றும் அரசியல் பின்னணி:- பங்கலநாடு, தற்போதைய வட ஆற்காடு மாவட்டத்தின் ஒரு பகுதியாக இருந்தது.
- கல்வெட்டில் குறிப்பிடப்பட்ட அய்யக்கி பங்கல அடிகள், பங்கலநாட்டின் ஒரு உயர் அதிகாரி அல்லது தலைவராக இருக்கக்கூடும்.
இக்கல்வெட்டு, பல்லவ ஆட்சியில் உள்ளூர் தலைவர்கள் மற்றும் அவர்களது குடும்பத்தினர் கோவில்களுக்கு வழங்கிய காணிக்கைகள், மற்றும் பங்கலநாட்டின் நிர்வாக அமைப்புகள் பற்றிய முக்கியமான வரலாற்று தகவல்களை வழங்குகிறது.
Pallva Inscriptions Nos.51 to 75 No. 51. (A. R. No. 349 of 1911). Kalattur, Chingleput Taluk and District. On a slab built into the floor of the Mukha-mandapa in the Mukudumisvara temple. This inscription is worn out in the middle and it is dated in the 14th year of Nandivarmma-[Maharaja]. It seems to assign a third share of the income from the local lake to Paramesvara, by the assembly (Perumakkal) of Kalattur in Kalattur-Kottam. No. 52. (A. R. No. 49 of 1905). Dalavanur, Gingee Taluk South Arcot District. On a pillar at the entrance into the rock-cut cave. This is a damaged record of Vajaya-Nandivikramavarman dated in his 15th year. It seems to register some agreement given by a temple servant residing at Venbedu to a certain Modan, who had made an endowment of one kalanju of gold. Venbedu may be identified with the village of the same name in the Chingleput taluk. No. 53. (A. R. No. 352 of 1908). Mangadu, Sriperumbudur Taluk, Chingleput District. On a slab built into the floor of the central shrine in the Vallisvara temple. This damaged inscription is dated in the 17th year of Vijaya-Nandivikramavarman and it mentions the Seliya-Vaniyar of Kunrattur, who evidently made provision for offerings to the god on Tiruvadirai and amavasya days, through the sabha of Tiruvellikiludaiya (Mahadeva). This is the earliest inscription in the temple and it probably belongs to Nandivarman III. In a later inscription of the place the god is called Tiruvellikilmeya-Nayanar[1]. Chutavana mentioned in the Udayendiram plates of Nandivarman is probably identical with Mangadu[2]. No. 54. (A. R. No. 8 of 1934-35). Padur, Chingleput Taluk and District. On a slab set up in the street called ‘Mettutteruvu’. The beginning of this inscription is lost, but from palaeography and the letters Nan traceable in the first line, it may be assigned to Nandivarman III. It is dated in the 18th year and registers the gift of 96 sheep by the shepherds (kottaanradis) of Amur-kottam for burning a perpetual lamp before the god Peruma[na*]digal ‘who was pleased’ to stand at Vilupperundaya-Visnugriham in Paduvur. No. 55. (A. R. No. 27 of 1930-31). Tirukkodikkaval, Kumbakonam Taluk, Tanjore District. On the south wall of the central shrine in the Tirukkodisvara temple. This inscription of the 19th year of Nandippottaraiyar begins by stating that it is a copy of an old stone record found in the temple. A later record in the same place mentions that Sembiyan-Madeviyar, the mother of the Chola king Uttama-Chola, repaired the temple at Tirukkodikka and that she then ordered the re-engraving of the old inscriptions found on the walls before renovation. The Chola queen, by this policy, has preserved for posterity as many as 26 inscriptions in this temple, which would otherwise have been irretrievably lost. The present inscription is a palimpsest and it registers a gift of 100 kalam of paddy by Alisiriyan for maintaining a sacred lamp in the temple of Sirunangai-Isvaragaram at Tirukkodika. The priests of the temple agreed to maintain the lamp. No. 56. (A. R. No. 144 of 1928-29). Sennvayakkal, Lalgudi Taluk, Trichinopoly District. On a hero-stone near the ruined Gopura of the Siva temple. This record is engraved on a hero-stone bearing the figure of a Brahman being pierced by an arrow near the neck. It is dated in the 21st year of Nandippottaraiyar ‘who obtained the kingdom after defeating (his enemies at) Tellaru’. The inscription is damaged and it refers to a certain Mavali (i.e., a Bana chieftain) and to a raid causing the destruction of a matha, in saving which a Brahman hero named Sattimurrattevan met with his death. The record mentions the temple of Arindigai-Isvaram built at Parantakapuram, which must have been respectively named after the Chola kings Parantakapuram, which must have been respectively named after the Chola kings Arinjaya and his father Parantaka I who flourished a century later.
From palaeography also the record may be assigned to the 10th century A.D. It therefore appears to be a later copy of the original record. The
mention of a Bana chief outside the Bana territory is noteworthy. No. 57. (A. R. No. 180 of 1970). Tiruppalatturai (Tiruppiraitturai), Trichinopoly Taluk, Trichinpoly District. On a stone built into the north wall of the mandapa in the Adimulesvara temple. This inscription is dated in the 22nd year of Nandippottaraiyar ‘who defeated (his enemies) at Tellaru’. It records an agreement given by the assembly sabha of Tirupparrurai to burn two perpetual lamps (in the temple) Madadeva-Bhatara at Tirupparrurai for 60 kalanju of gold received by them from for the purpose. No. 58. (A. R. No. 48 of 1914). Tiruvaigavur, Papanasam Taluk, Tanjore District. On the south wall of the mandapa in front of the central shrine in the Bilvanathesvara temple. This inscription is dated in the 22nd year of Nandivarmaraja. It registers a purchase of 1½ veli of land called Vannakkavilagam from the assembly of Tribhuvanamadevi-chaturvedimangalam by Sandippeliyar (probably a person in charge of the conduct of ceremonies in the temple), for burning a lamp and for providing offerings to the god Tiruvaigavudaiya-Mahadeva. The mention of Tribhuvanamahadevi-chaturvedimangalam as the surname of Tiruvaigavur, which is only found in later inscriptions clearly indicates that this is not an exact copy of the original record, though in the last line this epigraph is stated to be a copy of a stone inscription. Judging from palaeography, the inscription may be assigned to the 11th century A.D. No. 59. (A. R. No. 199 of 1907). Tiruvidaimarudur, Kumbakonam Taluk, Tanjore District. On the north wall of the central shrine in the Mahalingasvamin temple[3] This is said to be a copy of a record of Kaduvettigal Nandippottairaiyar re-engraved in the 4th year of a Chola king named Parakesarivarman who may be identified with Uttama-Chola. It records a gift of 60 kalanju of gold for the maintenance of a perpetual lamp called Kumaramarttanda[4] in the temple. The title ‘Kumaramarttanda’ has been tentatively attributed to Pallavamalla, but it may, with greater probability, be applied to Nandivarman III. Published in South Indian Inscriptions, Vol. III, No. 124. No. 60. (A. R. No. 120 of 1928-29). Lalgudi, Lalgudi Taluk, Trichinopoly District. On the north wall of the central shrine in the Saptarishisvara temple. This inscription is dated in the year opposite to the 4th of some king whose name is, however, not mentioned. It states that the sabha of Nallimangalam agreed to maintain a perpetual lamp in the temple of Mahadeva at Tiruttavatturai in Idaiayarrunadu, from a gift of 60 kasu made by Nandippottarayar ‘who fought the battle of Tellaru and gained victory (in it).’ Judging from Palaeography, the record may be assigned to the 10th century A.D. Consequently this inscription has to be treated as a later copy of the original record which probably belonged to the time of Maranjadaiyan alias Varaguna-Pandya I. The donor may easily be identified with Nandivarman III from the reference to Tellalru. Published in Epigraphia Indica, Vol. XX, p. 52. NARIPATUNGAVARMAN No. 61. (A. R. No. 122 of 1928-29). On the same wall. This inscription states that in the 2nd year of Vijaya-Nripatungavikramavaraman, the assembly of Muttaiyil in Idaiyarru-nadu received of gift of 10 ½ kalanju of gold made by Pudi Kandan of Kavirapporkattiyur, on behalf of his mother, to provide rice, by the measure called Naraya-nali during the seven days of the Chittirai-Vishu festival in the temple of Tiruttavatturai-Mahadeva. It has been suggested that some of the inscriptions in this temple are later copies[5], though it is not stated so in the present epigraph. From the provenance of the record, it will be evident that Nripatunga’s territory extended as far as the Trichnopoly district.
| > | Tiruttavatturai may be identified with Lalgudi itself where this inscription is found and the village Muttaiyil with Muttayyampalaiyam in the Musiri taluk of the Trichinopoly district. The donor of the inscription also figures in another record of the same place[6], dated in the 23rd year of Nripatunga. No. 62. (A. R. No. 68 of 1908). Valuvur, Wandiwash taluk, North Arcot District. On a slab set up near the sluice of the tank. This is dated in the 6th year of Nripatungappottaraiyar and records the construction of a sluice at Valagur by Aramilipparulan Valagur of Mannarmangalam in Alundur-nadu. The inscription is engraved carelessly. No. 63. (A.R. No. 365 of 1904). Narttamalai, Pudukkottai State. On the north base of the ruined mandapa in front of the rock-cut Siva temple. This inscription is dated in the 7th year of Nripatungavikramavarman. It states that Sattam Paliyili, son of Videlvidugu-Muttaraiyan, excavated the (rock-cut) temple and that his daughter Paliyili Siriya-Nangai, the wife of Minavan Tamiladiyaraiyan alias Pallan Anantan enlarged it by adding a mukha-mandapa, bali-pitha etc., and also made provision for worship and offerings to the god therein. No. 64. (A. R. No. 460 of 1905). Tiruvalangadu, Tiruttani Talu, Chittoor District. On the east wall of the first prakara of the Nataraja shrine in the Vataranyesvara temple. This inscription states that in the 11th year of Nripatungadeva, the assembly of Perumulai-ur, a brahmadeya in Kakkalur-nadu which was a subdivision of Ikkattukkottam, agreed to measure out a stipulated quantity of paddy and ghee for offerings to the god at Tiruvalangadu in Palaiyanur-nadu, in lieu of the interest on 108 kalanju of gold received by them from the queen Kadavan-Madeviyar. Kakkalur and Ikkadu after which the territorial divisions were named are found in the Tiruvallur taluk of the Chingleput district.
The record is engraved in characters of a later period after an inscription of Tribhuvanachakravartin Konerinmaikondan who, from the royal secretary Minavan uvendavelan mentioned in it, may be identified with Kulottunga-Chola III, and has therefore to be presumed to be a copy. Palaiyanur in Palaiyanur-nadu is identical with the village of the same name close to Tiruvalangadu in the Tiruttani division of the Chittoor district. The Tiruvalangadu plats of the Chola king Rajendra-Chola I record the grant of this village to the Siva temple at Tiruvalangadu. In the Tevaram hymns this latter place is called Palaiyanur-Alangadu (i.e., Alangadu near Palaiyanur. No. 65. (A. R. No. 417 of 1912). Marudadu, Wandiwash Taluk, North Arcot District On a slab lying near the big irrigation tank. This record states that in the 12th year of Vijaya-Nripatungavarman, Kongaraiyar Ninrapuerman constructed a weir to the tank at Marudadu and renovated the sluice. | > |
No. 66. (A. R. No. 461 of 1905). Tiruvalangadu, Tiruttani Taluk, Chittoor District. On the east wall of the first prakara of the Nataraja shrine in the Vataranyesvara temple. This inscription is engraved below No. 64 and therefore, may also be likewise taken to be a later copy. It is dated in the 15th year of Nripatungadeva, and it states that the assembly of Pulvelur in Eyir-kottam agreed to supply one uri of oil daily, by the measure Pirudimanikkam for burning two perpetual lamps in the temple of Tiruvalangadu-Udaiyar for the amount of 30 kalanju of gold received by them from one Ariganda-Perumal. This person may be identified with the donor of the same name mentioned as the son of Kadupatti-Muttaraiyar in a record of the 24th year of Nripatunga from Tirumukkudal[7]. It may be mentioned that Kadupatti-Muttaraiyar figures in a record from Pillaipalaiyam[8] near Conjeeveram in the reign of Dantivarman. Nripatunga’s queen, according to No. 64 above from the same place, was Kadavan-Madeviyar, also known as Prithivimanikkam[9], and the liquid measure of the temple was called Pirudimanikkam evidently after her name. It was probably after this queen that the Vishnu temple at Ukkal in the North Arcot district was called Bhuvanimanikka-Vishnugriham[10]. No. 67. (A. R. No. 404 of 1905). Kaverippakkam, Arkonam Taluk, North Arcot District. At the entrance into the Amman shrine in the Konkanisvara temple. This inscription states that in the 15th year of Nripatungavarman, the assembly of Kavidipakkam [alias] Avaninarayana-chaturvedimangalam agreed to measure one ulakku of oil daily by the liquid measure Manaya-nali, for lighting the central shrine of the temple of Tirumerrali-Adigal, with the interest on 17 kalanju of gold received by them from Sadankaviyar of Kanvilchchil in Odappurai. The name Avaninarayana-chaturvedimangalam must have been given to Kavidipakkam after the surname ‘Avaninarayana’[11] borne by Nandivarman III. The record is left incomplete and it is engraved in characters of the 11th century A.D. The stone bearing this record must have belonged originally to a temple of Vishnu (Tirumerrali-Adigal) In the village and was probably shifted here at some later time. No. 68. (A. R. No. 258 of 1912). Paramsvaramangalam, Madurantakam Taluk, Chingleput District. On a slab near the Ganesa image outside the Kailasanatha temple. This inscription records that a Brahman lady Devachchani, wife of Dandiyankilar Pandiya-Kramavittar set up the image of Ganapati-Bhatara in the temple of Sailesvaram at Paramesvaraman[ga]lam, constructed a shrine for it and endowed 40 kadi of paddy for twilight lamps and worship to the deity. | > |
The record is dated simply in the 15th year, but the king’s name is not mentioned. Since the other face of the slab contains an inscription of Nripatunga, dated in his 16th year[12] which closely resembles the present inscription in it’s writing, this epigraph also may be assigned to the reign of the same king. No. 69. (A. R. No. 257 of 1912). On the backside of the same wall. This record states that, in the 16th year of Nripatungavarman, the committee (ganapperumakkal) of the temple called Sailesvaram agreed to provide offerings during the mid-day service of the god Mahadeva at Sailesvaram in Paramesvaramangalam in lieu of the interest of 11 kalanju of gold received by them from Nandi-Niraimati, son of Maramadakki-Vilupperaraiyar of Mannaikudi. Udayachandra, the general of the Pallava king Nandivarman Pallavamalla claims to have defeated a Pandya king at Mannaikkudi[13] and if ‘Mannaikudi Maramadakki’ is taken as an epithet of Viupperaraiyar in the sense of ‘he who humbled the pride (of the enemy) at Mannaikkudi’, it may be presumed that one of the ancestors of Vilupperaraiyar had taken some part in the Pallava campaigns. But as there are villages actually known by the names of Mannakkudi and Maramadakki in the Arantangi taluk of the Tanjore district, it is also possible that the native village and hamlet of this Vilupperaraiyar are simply mentioned in this inscription (i.e.,) Vilupperaraiyar of Maramadakki near Mannaikkudi. No. 70. (A. R. No. 162 of 1912). Tiruvorriyur, Saidapet Taluk, Chingleput District. On a slab in the verandah round the central shrine of the Adhipurisvara temple. This record is dated in the 18th year of Vijaya-Nripatungavarman. It states that the assembly of Manali near Tiruvorriyur agreed to provide offerings on the day of sankranti of gold received by them from Paliyan Pilli, wife of Videlvidugu – Pallavaraiyar was probably a local chief in charge of Umbala-nadu (see plate VI). No. 71. (A. R. No. 360 of 1921). Tiruvadi, Cuddalore taluk, South Arcot District. On a pillar in the Ardha-mandapa of the Tiruvirattanesvara temple. This record of Nripatungavarman is dated in his 18th year and registers a gift of 570 kalanju of gold to the Nagarattar of Adiyaraiyamangalam by the Pandya king Varaguna-Maharaja, for providing, with the interest on the amount, certain specified offerings to the god Tiruvirattanattu-Mahadeva of that village. The importance of the present inscription lies in the fact that the Pandya king Varagunavarman figures as a contemporary of and probably a subordinate under the Pallava king Nripatungavarman[14]. No. 72. (A. R. No. 175 of 1930). Pillaipakkam Sriperumbudur Taluk, Chingleput District. On a slab built into the steps of the Kali temple. This is a curious inscription dated in the 20th year of Nripatunga containing an imprecation on people who stored paddy on the talam of the village. | > |
No. 73. (A. R. No. 367 of 1921). Tiruvadi, Cuddalore Taluk, South Arcot District. On a pillar in the Ardha-mandapa of the Tiruvirattanesvara temple. This is a damaged record of Nripatungapottaraiyar dated in his 22nd year and it registers a grant of 50 kalanju of gold to the temple of Tiruvirattanattur-Mahadeva, by (queen ?) Vira-Madeviyar. No. 74. (A.R. No. 38 of 1930-31). Tirukkodikkaval, Kumbakonam Taluk, Tanjore District. On the South wall of the central shrine in the Tirukkodisvara temple. This record of the 22nd year, like No. 55 above, is prefaced by the remark that ‘this is also a copy of an old stone inscription’. It is preceded by a record of the Pandya king Maran Sadaiyan (A. R. No. 37 of 1930-31) and followed by an epigraph of the Muttaraiyar chief Ilango-Muttaraiyar (A.R. No. 39 of 1903-31), all of which are engraved in continuation of one another. It has been pointed out above (No. 55) that the temple at Tirukkodikkaval was renovated by Sembiyan-Madeviyar, the mother of the Chola king Uttama-Chola and that she took care to re-engrave on the new walls of the old inscriptions found in the temple. The present record does not give the king’s name, but from the mention therein of Vira-Mahadeviyar, the queen of Nripatunga-Maharaja, it may be ascribed to Nripatunga himself. It gives the interesting information that this queen performed the hiranyagarbha and tulabhara ceremonies, evidently at Tirukkodikka and presented 50 kalanju of gold from the wealth so weighted, to the temple of Mahadeva in the village for offerings and lamp. The assembly of Tirukkodikkavu alias Kannamangalam received the money and undertook to conduct the endowment. Queen Vira-Mahadeviyar is known to epigraphy for the first time only from this record. No. 75. (A. R. No. 179 of 1915). Tirumukkudal, Conjeeveram Taluk, Chingleput District. On a slab supporting a beam set up in the inner enclosure of the Venkatesa-Perumal temple. This record states that, in the 24th year of Vijaya-Nripatungavikramavarman, the assembly of Siyapuram in Urrukkattuk-kottam agreed to maintain a perpetual lamp in the temple of Vishnu-Bhatara at Tirumukkudal for the interest on 30 kalanju of gold received by them from Ariganda-Perumanar[15], son of Kadupatti-Muttaraiyar. The interest on 30 kalanju came to 4½ kalanju, calculating at the rate of 3 manjadi per kalanju. For this 4½ kalanju, the assembly of Siyapuram agreed to supply oil at a uniform rate of 40 nali per kalanju for maintaining the lamp. Palaiyasivaram near Tirumukkudal is called Siyapuram in inscriptions.
Pallva Inscriptions Nos.76 to 100 No. 76. (A. R. No. 60 of 1923). Puduppakkam, Conjeeveram Taluk, Chingleput District. On a slab built into the floor of the Mandapa in front of the Saptamatri shrine in the Selliyamman temple. This fragmentary record is dated in the 24th year of a king whose name is partially lost and registers a gift of land as bhattavritti by Sivanandi . . . . . . . . . . of Sunrur and another, whose name is lost, both members of the alum-gana of Nal[lil]-mangalam in Merpalugur-nadu, a subdivision of [Mana]yir-kottam. From its paleography the record may be attributed to the 9th century A.D. and considering the high regnal year, it can be taken as belonging to Nripatungappottaraiyar. No. 77. (A. R. No. 414 of 1923). Peranakkavur, Conjeeveram Taluk, Chingleput District. This is a damaged record of the same king dated in his 24th year. No. 78. (A. R. No. 22 of 1930-31). Tirukkodikaval, Kumbakonam Taluk, Tanjore District. On the west wall of the central shrine in the Tirukkodisvara temple. This record of the 24 year of Vijaya-Nripatungavikramavarman, like No. 74 above, is stated to be a copy of an old stone inscription. It is engraved in continuation of a record of the Pandya king Maranjadaiyan (A. R. No. 21 of 1930-31) and followed by an inscription of the Chola king Rajakesarivarman (A.R. No. 23 of 1930-31). It registers an agreement made by the assembly of Naranakka-chaturvedimangalam to burn a perpetual lamp in the temple of Mahadeva at Tirukkodikavu for the interest on 15 kalanju of gold received by them from
Vettuvadi-Araiyan alias Mallan Vengadavan of Konda-nadu. No. 79. (A. R. No. 397 of 1905). Kaverippakkam, Arkonam Taluk, North Arcot District. On a stone built into the ceiling of the mandapa in front of the central shrine in the Varadaraja-perumal temple. This is a damaged record of Vijaya-Nripatungavikrama[varman] dated in the 25th year recording an agreement made by the assembly of Avaninarayana-chaturvedimangalam to supply one ulakku of oil daily to a matha. No. 80. (A. R. No. 172 of 1930). Pillaippakkam, Sriperumbudur Taluk, Chingleput District. On the base of the central shrine of the ruined Siva temple. This is a damaged record of Nripatungavikramavarman dated is his 2 * year and it registers a gift o 6 ma of land for providing offerings to the god Mahadeva at Pillaippakkam by a certain Ayyakkuttiyar for the merit of his elder brother Pillaipakkilar of Pillaippa[kk*]m. No. 81. (A. R. No. 172-A of 1929-30). On the same base. This fragmentary inscription of the same king is engraved in continuation of the above record and it registers a gift of 7 ma of land to the temple by a certain [Pa]dirikilar Singan. The regnal year of the king is lost. No. 82. (A. R. No. 394 of 1905). Kaverippakkam, Arkonam Taluk, North Arcot District. On a sab in the verandah round the central shrine of the Adhipurisvara temple. This date of this fragmentary inscription of Nripatungavarman is partly lost. It mentions the assembly o Kavidippa[kkam] alias Amaninarayana-chaturvedimangalam and Videlvidugu . . . . . in Mangadu-nadu, a subdivision of Paduvur-kottam. No. 83. (A. R. No. 108 of 1933-34). Achcharavakkam, Chingleput Taluk and District. On a slab lying near the Agastisvara temple. This is an incomplete record of Nripatungavarman, the date of which is, however, lost. It records a gift of 800 kuli of land as archchanabhoga to provide for worship to the god Agattisrittevar (Agastisvara) by a certain Sankan. APARAJITAVARMAN
No. 84. (A. R. No. 62 of 1923). Puduppakkam, Conjeeveram Tauk, Chingleput District. On a slab lying in the compound of the Selliyamman temple. This is a fragmentary inscription of Apara[jitavarman] dated in his 3rd year. It seems to register a remission of taxes by the assembly of Nalli[mangalam], which is also mentioned in a record of [Raja]kesarivarman from the same village (No. 61 of 1923). Nallilmangaam is probably identical with the modern Puduppakkam itself. No. 85. (A. R. No. 351 of 1908). Mangadu, Sriperumbudur Taluk, Chingleput District. On a slab built into the floor of the central shrine in the Vallisvara temple. This is a mutilated inscription, also dated in the 3rd year of Vijaya-Aparajitavarman. It registers a gift of gold for a lamp and offerings to the god Tiruvellikil-Mahadeva at Mangadu by the mother of . . . . . . . . kka-Mahadeviyar, who was related to . . . . . . . . pidugu Talittevanar of Kachchippedu. The pulli is invariably marked in this record. No. 86. (A. R. No. 31 of 1912). Satyavedu, Ponneri Taluk, Chingleput District. On a stone lying in the courtyard of the Matangesvara temple. This inscription, dated in the 4th year of Aparajitavarman, registers a gift of the village Turaiyur including its income in gold and puravu for conducting worship in the temple of Mahadeva at Tirumatanganpalli[1] in Tekkur-nadu, a subdivision of Paiyyur-Ilankottam, by Kumarandai Kurumbaradittan[2] alias Kadupattipperaraiyan who is stated to have belonged to Sera-nadu. The term puravu[3] may be explained as a tax on land, which was collected either kin kind or coin (cf. puravu-pon : S.I.I. Vol. II, p. 512). A special department called puravuvari-tinaikkalam seems to have managed its collection. Turaiyur which is said to have been situated in Tekkur-nadu may be identified with the village of same name in the Madurantakam taluk of the Chingleput district. No. 87. (A. R. No. 158 of 1912). Tiruvorriyur, Saidapet Taluk, Chingleput District. On a slab built into the floor of the verandah round the central shrine in the Adhipurisvara temple. This record of Vijaya-Aparajitavarman, dated in his 4th year, registers an agreement made by the sabha and the amrita-gana of Adambakkam, a suburb of Tiruvorriyur to burn a perpetual lamp in the temple of Mahadeva at Tiruvorriyur in lieu of the interest on 30 kalanju of gold received by them from Amatti alias Kurumbakolali, the mistress of Vayiramegan alias Vanakovarayar, who laws probably a local chieftain, seems to have extended as far as Manampundi in the South Arcot district (A. R. No. 233 of l1934-35). The interest on 30 kalanju was calculated at 3 manjadi per kalanju (i.e., at 15 per cent). The pullis are invariably marked in the record. No. 88. (A. R. No. 161 of 1912). On another slab in the same place. This is also dated in the 4th year of Vijaya-Aparajitavarman and it registers a similar agreement made by the sabha and the amrita-gana of Adambakkam to maintain a perpetual lamp in the same temple for the interest on 30 kalanju of gold received by them from Sappkkan alias Patradani, the mistress of Vayiramegan alias Vanakovaraiyar, son of Sami-Akkan. As Vanakovaraiyar is called the son of Perunangai in the previous inscription, it is possible that the latter and Sami-Akkan were identical. From the way in which this lady is introduced in the record, it is surmised that she should have been a mistress of the king (Ep. Rep. For 1913, p. 30) The term amrita-gana is mentioned only in the inscriptions of Aparajita at Tiruvorriyur. It represents a committee which was probably connected with the alumganattar who were the direct managing members of a village, and distinct from the general members of the village assembly[4]. [It was perhaps mainly connected with the management of the offerings and lamps of the god-Ed]. The pullis are marked in this record also (See Plate VI). | > | No. 89. (A. R. No. 32 of 1912). Satyavedu, Ponneri Taluk, Chingleput District. On a stone in the Ardha-mandapa of the Matangesvara temple. This inscription is dated in the 5th year of Aparajitavarman. It registers a gift of 100 sheep for burning a perpetual lamp in the temple of Madeva (i.e., Mahadeva) at Tirumatanganpalli by Porrinangai, wife of Kumarandai Kurumbaradittan alias Kadupattipperaraiyan mentioned in No. 86 above. The liquid measure Videlvidugu mentioned in the inscription was probably named after the surname either f Nandivarman III or Nripatungavarman[5]. No. 90. (A. R. No. 190 of 1912). Tiruvorriyur, Saidapet Taluk, Chingleput District. On a slab built into the floor of the mandapa in front of the central shrine in the Adhipurisvara temple. On this slab of stone, three records are engraved one in continuation of another in the same hand. The name of the king in the first record is damaged; the second is dated in the 7th year of Kampavarman[6] while the third belongs to the 6th year of Aparajita. They appear, therefore, to have been engraved on the slab in the same time; but what necessitated the procedure is not clear. The last record registers an agreement made in the 6th year of Vijaya-Aparajitavikrama-Pottaraiyar, by the assembly of Manali, hamlet of Tiruvorriyur, to burn two perpetual lamps before the god Mahadeva at Tiruvorriyur, in lieu of the interest on 60 kalanju of gold received by them from the community of Mahesvaras. The endowed amount was invested with the assembly as fixed deposit bearing interest at the usual rate of 3 manjadi per kalanju. The assembly promised also to give two meals daily to the person who came to collect the interest and if they failed in their duty, they agreed to pay a fine of 8½ kanam per day to the court of justice. No. 91. (A. R. No. 163 of 1912). On another slab in the same place. This is a document similar to the above, dated in the 7th year of Vijaya-Aparajitavarman. It registers the agreement made by the sabha and the amrita-gana of Adambakkam to burn a perpetual lamp in the same temple for the interest on 30 kalanju of gold received by them from Madevi-Adiga, queen of Aparajita. The pupllis are marked in this inscription. No. 92. (A. R. No. 159 of 1912). On another slab in the same place. This inscription records an endowment of 60 kalanju of gold, made in the 8th year of Vijaya-Aparajitavarma-Pottaraiyar, by Paiytangi Kandan, chief of Kattur in Vadakarai Innambar-nadu, a subdivision of Sola-nadu, for providing on the day of his natal star Svati, offerings to the deity and for burning a perpetual lamp in the temple of Mahadeva at Tiruvorriyur. The money was deposited with the Karmakkilvar of Tiruvorriyur and the offerings included rice, ghee, plantains, sugar, vegetables, areca nuts, betel-leaves, tender cocoanuts, panchagavya, sandal paste and camphor. No. 93. (A. R. No. 180 of 1912). On another slab in the same place. This is a verse inscription of Aparajitavikramavarman dated in his 12th year. It refers to a gift of land, after purchase from a resident of Iganaimudur, for offerings, perfume and incense and for a perpetual lamp to the god Cholamalyisvara at Orrimudur (i.e.,) Tiruvorriyur. The name Orriyur with its Sanskrit equivalent Adhipuri meaning a ‘mortgaged city’ is explained by a local tradition of the place. No. 94. (A. R. No. 433 of 1905). Tiruttani, Tiruttank Division, Chittoor District. On the south wall of the central shrine in the Virattanesvara temple. This inscription in Tamil verse Composed by a king, whose name is, however, not revealed, states that the temple at Tiruttaniyal was constructed of black granite by Nambi Appi. This person figures as donor in the next inscription belonging to Aparajita. The composer of the present record may, therefore, be taken as Aparajita himself. The structure of the Virattanesvara temple where the present inscription is found, therefore, affords a definite landmark for studying the evolution of Pallava temple architecture. | > | No. 95. (A. R. No. 435 of 1905). On the same wall. This inscription refers to a remission of taxes made by the assembly of Tiruttaniyal in the 18th year of Vijaya-Aparajitavikramavarman, on 1000 kuli of land situated to the north of the temple, purchased by Nambi Appi from the cultivators of the village and given over to the dharmigal of the village for providing offerings to and burning two twilight lamps in the temple of Tiruvirattanattudeva in the same village. The donor is evidently identical with the builder of the temple mentioned in the above inscription. The dharmigal were perhaps a body that managed the charitable endowments and trust property in the village. No. 96. (A. R. No. 396 of 1923). Tiruppulivanam, Conjeeveram Taluk, Chingleput District. On the west wall of the kitchen in the Vyaghrapurisvara temple. This record of Tribhuvanachakravartin Tribhuvanaviradeva (i.e. Kulottungachola III), dated in his 37th year (corresponding to A.D. 1215, June 7, Sunday), is included here because it notices an inscription of Aparajita engraved on the walls of the temple of Tiruppulivanam-Udaiyar. A copy of this record is also found at Uttaramallur (A. R. No. 67 of 1898). The assembly of Uttaramelur alias Rajendrasola-chaturvedimangalam, an independent village in Kaliyur-kottam, a subdivision, of Jayangondasla-mandalam, agreed to maintain before the god Tiruppulivanamudaiya-Nayanar, all the perpetual lamps for which inscriptions were found in the temple. One such record belongs to Aparajitavikramavarman dated in the 14th year and it gives Rajamattandan as the surname of Aparajita. This epigraph stats that on the day of solar eclipse, the king made a gift of 100 kalanju of gold for burning four lamps in the temple. The solar eclipse cited in the record is, however, not helpful in fixing the initial date of Aparajita. KAMPAVARMAN. No. 97. (A. R. No. 402 of 1923). Porpandai, Conjeeveram Taluk, Chingleput District. On the Durgi-stone fixed in the village. This inscription, dated in the 2nd year of the reign of Kampavarman, registers the sale, to a certain Valiyanai, of the right of collecting the kadi of paddy per crop, by the assembly of Porpondai in Kurumpurai-nadu, a subdivision of Kalattur-kottam for the upkeep of the tank Malaivellapperunkulam. Kurumpurai-nadu must have comprised the territory round about Porpandal near Chingleput town. The god Kurumpirai-Nayinar is also referred to in an inscription[7] from Salavakkam, a village close to Porpandal. The special imprecation attached to the inscription viz. ‘that the defaulter will incur the sin of having destroyed Kachchippedu’, indicates the great reverence with which the town of Kanchipuram was regarded at this period. No. 98. (A. R. No. 398 of 1905). Kaveripakkam, Arkonam Taluk, North Arcot District. On a stone built into the ceiling of the Varadaraja-Perumal Temple. This is a fragmentary record of Vijaya-Kampavarman datd in the 6th year. It seems to register a gift of gold by a certain Kumara-Kra[mavittan]. | > | No. 99. (A. R. No. 189 of 1905). Tiruvorriyur, Saidapet Taluk, Chingleput District. On a slab built into the floor of the mandapa in front of the central shrine in the Adhipurisvara temple. It is stated in this record of Kampavarman, dated in the 7th year, that the assembly of Manali, hamlet of Tiruvorriyur, agreed to burn a lamp in the temple of Mahadeva at Tiruvorriyur for the interest on 15 kalanju of gold received by them kfrom Vemban Kununganamman of Iraiyancheri in Mayilarppu. This inscription must be a copy since, as stated already (No. 90 above), it is engraved in continuation of an inscription where the king’s name is lost and followed by a record of Aprajitta the first line of which is engraved in continuation of the present inscription. No. 100. (A. R. No. 188 of 1912). On another slab in the same place. This is a highly damaged record of Vijaya-Kampavikramavarman dated in his 9th year. It registers a gift of 30 kalanju of gold by Amarnidi alias Pallavadiyaraiyar of Kanjanur in Indalur-nadu, which was a subdivision of Sola-nadu and another gift of similar amount by a person whose name is lost, for burning two perpetual lamps in the temple at Tiruvorriyur. It may be noted that Kanjanur which may be identified with the village of the same name in the Kumbakonam taluk of the Tanjore district is not herein called Simhavishnu-chaturvedimangalam, as is done in a record from Tiruvidaimarudur[8] . Pallva Inscriptions Nos.101 to 125 No. 101. (A. R. No. 171 of 1921). Melpatti, Gudiyattam Taluk, North Arcot District. On a hero-stone set up in a field to the north of the railway station. This record dated in the 10th year of Vijaya-Kampavikramavarman states that, when the army of Pirudi-Gangaraiyar was stationed at Kavannur in Miyaru-nadu, a subdivision of Paduvur-kottam, the kavidi ‘who took Perunagar’ and who was also a soldier of Vanaraiyar opposed it and fell in the encounter. Published in Epigraphia Indica Vol. XXIII, p. 147. No. 102. (A. R. No. 116 of 1923). Kilputtur, Conjeeveram Taluk, Chingleput District. On a stone set up in the middle of the village. This inscription, dated in the 11th year of Vijaya-Kampavarman, registers a sale of the erikkadi-right by the assembly of Kilppudur in Kaliyur-kottam to Madevanar, son of Perumbanan Sakkadi-Araiyar in return for the gold received from him. One kadi of paddy was ordered to be levied as erikkadi (tank duty) on each patti of cultivated land, including those given to physicians as vaidya-bhoga.
No. 103. (A. R. No. 174 of 1912). Tiruvorriyur, Saidapet Taluk, Chingleput District. On a slab built into the floor of the verandah round the central shrine in the Adhipurisvara temple. This date of this record of Vijaya-Kampavarman is not clear. It might be 11, 13 or 16. The inscription records an agreement made by the assembly (ur) of Vaikkattur ro provide offerings to the god Mahadeva at Tiruvorriyur, on the day of sankranti, for the interest on 27 kalanju of gold received by them from Pudi Arindigai, wife of Videlvidugu[Ilankove]lar of Kodumbalur[1] in Ko-nadu. The chiefs of Kodumbalur (in the Pudukkottai state) figure largely in inscriptions as subordinates of the Cholas, but their connection with the Pallavas is not so well known. A chief of this family is also mentioned in a mutilated record from Kilur[2], dated in the 11th year of Vijaya-Nandivikramavarman, where the donor is stated to be the wife of Sattan maravan and the daughter of Vikrama-Pudi who is probably identical with Videlvidugu Ilanko-Adiaraiyan mentioned in the same record. No. 104. (A. R. No. 391 of 1905). Kaverippakkam, Arkonam Taluk, North Arcot District. On a stone built into the floor close to the south wall of the central shrine in the Varadaraja-Perumal temple. The subjoined record is dated in the 17th year of Vijaya-Kampavarman and in registers a gift of 736 kalanju of gold to the assembly of Chirrambalam in Kavadippakkam alias Avaninarayana-chaturvedimangalam for feeding a person daily, by a lady called Nampiratti, the elder sister of one Tiruvanangamudi. No. 105. (A. R. No. 372 of 1911). Tiruvorriyur, Saidapet Taluk, Chingleput District. On a slab built into the floor at the entrance into the second prakara of the Adhipurisvara temple. The construction of a temple of Niranjanesvarattu-Mahadeva at Tiruvorriyur by a certain Niranjanaguravur of the place and the gift of 20,00 kuli of land by purchase from the assembly of Manali for its upkeep, are recorded in this inscription of Vijaya-Kampavarman dated in the 19th year. The document was drawn up by Rudrappottar Kumara-Kalan, the madhyastha of the village. The communities Mandirattar and Kombaruttar are mentioned in II. 29 – 30. The inscription is stated to have been engraved by Tiruvorriyur-Acharyan alias Paramesvaran, son of Samundacharya. The pullis are marked in the inscription.
No. 106. (A. R. No. 498 of 1908). Mallam, Gudur Taluk, Nellore District. On a slab set up in front of the Subrahmanya temple. This inscription of Kampavarman, dated in the 20th year, is engraved above the figure of a person holding his severed head by the tuft in his left hand, while the right hand grasps a sword (Plate VI). It registers a gift of land made by the urar of Tiruvanmur of Pattai-Pottan for the pious act of Okkondanagan Okkatindan Pattai-Pottan, probably his father, in cutting off flesh from nine parts of his body and finally his head as an offering to the goddess Bhatari, i.e., Durga. The rituals connected with human sacrifice offered to the goddess Durga are described in the Kaika-Purana, Chapter 70. The modern Mallam or an ancient suburb of it was known as Tiruvanmur in inscriptions. No. 107. (A. R. No. 227 of 1915). Brahmadesam, Cheyyar Taluk, North Arcot District. It is stated in this record of Vijaya-Kampavarman, dated in the 20th year, that a member of the alum-ganattar of Kavadippakkam in Paduvur-kottam made a gift of 11 kalanju of gold for supplying, from the interest on this amount, water to the village may be identified with Brahmadesam itself where the present inscription is found. Since we find an inscription of the Ganga king Rajamalla, the grandson of Sripurusha at Vallimalai[3] not very far from Brahmadesam, Rajamalla-chaturvedimangalam, may have been called so after this Ganga king. It may be mentioned that in the region surrounding Brahmadesam there are villages called Sripurushamangalam[4] and Ranavikrama chaturvedimangalam[5] which must have been named after the Ganga kings Sripurusha and Ranavikrama, the grandfather and father respectively of Rajamalla. The name of the god at Brahmadesam viz., Tiruppondai-Perumanadigal is uncommon in the Tamil country and it is probably to be traced to some Ganga or Western Chalukya[6] princess. No. 108. (A. R. No. 345 of 1906). Uttukkadu, Conjeeveram Taluk, Chingleput District. On the south wall of the ruined Perumal temple. This is dated in the 25th year of Vijaya-Kampavarman and registers the agreement made by the tirunamakkilavar of Ulaichcheri in Urrukkadu to burn three lamps and to provide offerings (to the god) for the money and land received by them from Pusali Vamanan, a resident of the village. The name of the temple is not mentioned in the record, but from the reference made in it to the mahesvaras, it seems to have been dedicated to Siva. No. 109. (A. R. No. 82 of 1932-33). Anur, Chingleput Taluk and District. On the south wall of the mandapa in front of the central shrine in the Astrapurisvara temple. This is a damaged and incomplete record of Kampavikra[mavarman] dated in the 25th year. It registers an agreement made by the sabha of Aniyur to burn a perpetual lamp before the god Vambankattur-Mahadeva for the interest on 40 kalanju of gold received by them from Periya Sridhara-Kramavittan of Arivilimangalam, a member of the alum-gana, evidently of Anur. | > | No. 110. (A.R. No. 283 of 1919). Madam, Wandiwash Taluk, North Arcot District. On the side of a boulder called Sarukkamparai About a furlong to the south of the village. This inscription records that in the 26th year of Vijaya-Kamapavarman, Jayavallavan (Jayavallabha) a merchant of Kulattur in Tennarrur-nadu, a subdivision of Palkunrak-kottam purchased land from the urar of the village and presented it as erippatti for the maintenance of a tank, evidently at Madam. No. 111. (A. R. No. 144 of 1924). Kodungalur, Wandiwash Taluk, North Arcot District. On a slab fixed at the entrance of the Ganapati shrine. This record is dated in the [3]2nd year of Vijaya-Kampavarman, which is the latest known date fo the king. It registers a sale of some land (?) by the urar of Kavidu to a certain Kadandai Nakkan Sadaiyan, a resident of that village, probably for some charity, the details of which are not clear. Kavidu may be identified with the village of the same name in the Wandiwash taluk. No. 112. (A. R. No. 357 of 1909). Olakkur, Tindivanam Taluk, South Arcot District. On a slab set up near the village Chavadi. This inscription records the death of a hero named Todupatti Matiragan (probably a mahout[7]), on the day when the village[8] (i.e. Olakkur) was destroyed in the confusion caused by Kampapperumal with his elephants. A figure of this hero advancing with a drawn sword in his right hand is also represented on the stone. VAYIRAMEGAVARMAN No. 118. (A. R. No. 150 of 1916). Poyyanur, Arkonam Taluk, North Arcot District. On a slab built into the north wall of the Agastisvara temple. This inscription, which is highly damaged, seems to record a gift made for providing offerings to the god Tiruvagattisvara[mudaiya-Mahadeva], by the assembly of Poygainallur in Damar-kottam, in the 2nd year of Vayiramegavarman. The surname Vayiramegan[9] is applied to Dantivarman in the Triplicane inscription[10]. As the characters of the present and the following inscription belong to a later period than Dantivarman, the king figuring in these two records was probably different. A certain chieftain named Vayiramegan alias Vanakovaraiyar figures in two inscriptions from Tiruvorriyur[11], with whom Vayiramegavarman of the present record may be identified. | > | No. 114. (A.R. No. 152 of 1916). Kilpulam, Arkonam Taluk, North Arcot District. On the north, west and south walls of the Kailasanatha temple. This record registers a gift of land made in the 2nd year of Vayiramegavarman by Mullikkudaiyan Adittanali for conducting the tiruppali (i.e., sribali) ceremony and for offerings during the three services in the temple of Tirukkulichcharattu-Alvar at Palkalam in Damar-kottam, with five persons including one for beating the gong (segandigai) and two for blowing the trumpets (kalam). The assembly (ur) of Palkalam entrusted the endowed land to Arayanichchingan, a drummer (uvaichchan) residing in the village. The village Palkalam may be identified with Kilpulam itself. CHANDRADITYA No. 115. (A. R. No. 284 of 1916). Melaichcheri, Gingee Taluk, South Arcot District. On a pillar in the rock-cut cave. This subjoined inscription, engraved in Pallava-Grantha characters, states that this rock-cut Siva temple called Sri-Sikhari-Pallavesvaram was caused to be made at Sinhapura by king Chandraditya. This is the only record hitherto found for the king (See Plate V). This rock-cut temple contains no sculptures or ornamentation of any kind and it may be said to correspond to ‘the Mahendra Style’ of architecture. The palaeography of the present record also suggests that the king who bore this title or name probably flourished in the time of Mahendravarman or Narasimhavarman I at the latest. As, however, this title does not occur among the numerous birudas found for these in any rock-cut shrine, we have to conclude that Chandraditya was a Pallava prince of this time, about whom we have at present no information. Sinhapura is identical with Singavaram which is the name of a village close by the present name of Melaichcheri must have been given later to this hamlet with reference to the principal village Singavaram. MISCELLANEOUS. No. 116. (A.R. No. 663 of 1922). Mahabalipuram, Chingleput Taluk and District. On the portal of the niche to the right of the Varaha cell in the Varaha cave temple. This inscription engraved in the Pallava-Grantha script, gives the oft-quoted verse enumerating the ten incarnations of Vishnu. Published in Epographical Report for 1923, p. 94 and Archaeological Survey Memoir, No. 26. No. 117. (A. R. No. 665 of 1922). On the floor of the same cave temple. This is imprecatory verse[12] engraved in Pallava-Grantha characters. It is also found in the concluding portion of some of the inscriptions at Mahabalipuram but sometimes with the substitute Vishnuh for Rudrah, cursing ‘those in whose hearts does not dwell Rudra (Siva), the deliverer from the walking on the evil path’. In Mahabalipuram this verse is found at three other places, viz., the Ganesa temple and the Dharmaraja and Ramanuja mandapas.[13] The characters employed in all these cases are of the florid variety. Published in Epigraphia Indica, Vol. X, Nos. 20, 21 and 22 ; pp. 9 and 11, and Archaeological Survey Memoir, No. 26. SECTION II Later Pallava Chiefs | > | KOPPERUNJINGADEVA I No. 118. (A. R. No. 85 of 1918). Vriddhachalam, Vriddhachalm Taluk, South Arcot District. In the second gopura (left of entrance) of the Vriddhagirisvara temple. This inscription, dated in the 3rd year of Sakalabhuvanachchakravarttigal Kopperunjingadeva, registers a gift of 32 cows for burning a perpetual lamp in the temple of Udaiyar Tirumudukunramudaiya-Nayanar by Anjada-Perumal, son of Andali, one of the agambadittana-mudalis in the service of Senganivayan Solakonar of Arasur. Solakonar mentioned here was an important officer under Kopperunjingadeva I[14] and II, holding charge of the region round about the present town of Chidambaram in the South Arcot district. His native place Arasur is propably identical with the village of that name in the Tirukkoyilur taluk of the same district. The existence of two Kadava chiefs with the name Kopperunjingadeva is established in the Introduction. Their records have to be distinguished with care from the internal evidence, astronomical details given and the surname Alagiyasiyan invariably borne by the elder chief. In the details given for the calculation of date in the present record su is wrongly quoted for ba., since su. 10 cannot combine with nakshatra Pusam in the month of Simha. With this emendation there is no date in the reign of Kopperunjingadeva II for the details given, but they, however, correspond to A.D. 1234, August 21, Monday which fell in the period of Kopperunjinga I. This record must, therefore, be ascribed to the latter chief. No. 119. (A. R. No. 285 of 1921). Attur, Chingleput Taluk and District. On the north and west walls of the Muktisvara temple. This record is dated in the 5th year of Sakalabhuvanachchakravartin Kopperunjingadeva and it records the gift of the village Attur alias Rajarajanallur in Arrur-nadu, a subdivision of Urrukkattuk-kottam in Jayangondasolamandalam, by Alagiyasiyan Avanialappirandan Kadavan Kopperunjingan, for constructing, as a gopura with 7 storeys, the southern entrance called ‘Sokkachchiyantirunilai’ of the temple of Tiruchchirrambalam-Udaiyar at Perumbarrappuliyur (i.e., Chidabaram). The Pandya emblems of a pair of fish and goad found in relief on the jambs and beams of this gopura indicate that the construction must have been started in the reign of a Pandya king. It is stated that this inscription, besides being engraved at Arrur, was also ordered to be recorded in the temple of Tiruvegambamudaiya-Nayaar, probably Ekamranatha at Conjeeveram. A copy of the record is found at Chidambaram wherein[15] the engraving of the present inscription at Attur is also referred to. The document is attested by Kopperunjinga, Kurukularajan and Villavarajan. The wording in this inscription where the chief himself figures as donor is peculiar. This form, though not uncommon, is not often met with in inscriptions. From the surname Alagiyasiyan and the probable reference to this gopura of seven storeys in a record[16] of the 24th year of Rajaraja II, i.e., A.D. 1240, the present inscription has to be assigned to Kopperunjingadeva I[17]. | > | No. 120. (A. R. No. 286 of 1921). On the same walls. The first portion of this record consists of a string of birudas in Sanskrit, which describes the family, character and achievements of Kopperunjingadeva. The concluding portion is in Tamil and contains an order of the chief issued, through his officer Nilagangaraiyar, to the residents of Arrur remitting, in favour of the god Aludaiya-Nayanar, from the 5th year of the chief’s rule, the tax aripadikaval excluding kavalperu, on their village, which was hitherto collected by the king. In the Sanskrit portion the chief is called Pallavakula-parijata, Kadavakula-chudamani, Avanipalana-jata, etc., He claims supremacy over the Chola, Pandya, Chedi, Karnata and Andhra kings. The chief’s conflict with Gandagopala and the extent of his dominions are indicated by the titles ‘Ganda-bhandara[18]-luntaka’ Kshirapagadakshinanayaka, Kaveri-kamuka and Pennanadi-natha. The title ‘Khadgamalla’ corresponding to the Tamil ‘Valvalla’ explains the heroism, while the epithets ‘Bharatamalla’ and ‘Sahityaratnakara’ describe the cultural attainments of the chief. His connection with Mallai i.e., Mahabalipuram and Conjeeveram is indicated by the titles Mallapuri-vallabha[19] and Kanchipuri-kanta[20]. The last verse in the Sanskrit portion gives a clue to the identification of Kopperunjinga. This verse, conveying a double entendre, refers to the attempts of the chief to enjoy Dhatri, i.e., Earth, when it is implied that the town Kanchi was taken and Madya-(desa) i.e., Nadu-nadu was conquered. Since the capture of Tondai-mandalam and Nadu-nadu is t be attributed to the elder Perujinga, this record may be assigned to him. The officer Nilagangaraiyar, from the title pillaiyar applied to him, appears to have been a favourite and important officer of Kopperunjingadeva. Three generations of Nilagangaraiyars are known, viz., (1) Kulottungasola Kannappan Nallanayanar Panchanadivanan Nilagangaraiyar (16th year of Kulottunga-Chola III[21]), (2) the officer figuring in the present inscription, and (3) his son, Panchanadivanan Arunagiriperumal Nilagangaraiyar figuring in the time of Vijaya-Gandagopala[22], Sundara-Pandya[23] and Kopperunjingadeva II[24]. They were in power in the present Chingleput district under the Cholas and their successors and sometimes issued order in their own names. Arikpadikaval may be explained as a tax payable in kind to the king for protection. No. 121. (A. R. No. 83 of 1918). Vriddhachalam, Vriddhachalam Taluk, South Arcot District. In the second gopura (left of entrance) of the Vriddhagirisvara temple. This inscription of the 6th year of Kopperunjingadeva records a gift of 4 ma of garden land called ‘Alagiyapallavan-toppu.’ In Urrukkuruchchi alias Adanur in Kudal-nadu, by Alappirandan Alagiyasiyan Kopperunjigan of Kudal in Kil-Amur-nadu, a subdivision of Tirumunaippadi, for supplying arecanuts, flower-garlands, etc., to the god at Tirumudukunram in Paruvur-kurram, a subdivision of Irungolappadi in Merka-nadu, situated in Virudarajabhayankara-valanadu. The village Adanur may be identified with one of the two villages of the same name in the Vriddhachalam taluk. Kudal, the native place of Kopperunjingadeva, is probably identical with Kudalur i.e., Cuddalore in South Arcot District. The garden Alagiyapallavan-toppu must have been so called after the surname of the chief. It may be pointed out that Kopperunjinga II also bore this surname[25]. For the astronomical details given in the inscription there is only one tallying date between A.D. 1220 and 1260, viz., A.D. 1234, March 22, Wednesday. It is doubtful whether the regnal year is correctly quoted here. No. 122. (A. R. No. 497 of 1921). Tiruvennainallur, Tirukkoyilur Taluk, South Arcot District. On the East wall of the mandapa in the front of the central shrine in the Vaikuntha-Perumal temple. In this inscription, dated in the 8th year, Kopperujingadeva is given the surname Alagiyasiyan. It records a gift of 5 cows by Tirumalaiy-Alagiyan alias Vira[gal*] virap-Pallavaraiyan[26], a Kaikkola-mudali of Tiruvennainallur for supplying daily milk by the measure ‘Arumolideva-nali’ to the god Vaikunda (Vaikuntha) [p-Perumal]. This donor figures in A.D. 1237[27] and his death is referred to in No. 189 below. From the title Alagiyasiyan given to the chief, he may be identified with the elder Kopperunjinga. | > | No. 123. (A. R. No. 94 of 1934-35). Vriddhachalam, Vriddhachalam Taluk, South Arcot District. On the west wall of the mandapa in front of the central shrine in the Vriddhagirisvara temple. This is dated in the 8th year of Sakalabhuvanachakravartin Kopperunjingadeva and records a gift of 128 cows by Senganiva[yan] Solakon of Arasur and a mudali of Alappira[ndan] Alagiyasiyan Kopperunjinga, for burning 4 perpetual lamps before the god at Tirumudukunram in Paruvur-kurram, a subdivision of Merka-nadu Irungolappadi-nadu in Vadagarai Virudarajabhayankara-valanadu. The date of the record, according to the astronomical details given, was either A.D. 1240, Jan. 11, Wednesday, or A.D. 1251, January 11, Wednesday. In both cases the nakshtra was Makha, not Punarpusam as quoted in the inscription. Since the donor is stated to have been a mudali of Alagiyasiyan Kopperujinga, the date of the inscription was probably A.D. 1240. No. 124. (A. R. No. 73 of 1918). In the second gopura (right of entrance) of the same temple. This important record, dated in the 10th year, is unfortunately damaged and left unfinished. It refers to a battle that was fought at Perumbalur (probably Peramblur in the Trichinopoly district) wherein Kopperunjingadeva is said to have defeated and killed some Hoysala generals of whom the names of Kesava, Harihara and Tikkanaip-perumal are legible in the record, and also to have captured their ladies and treasures. In expiation of this act Avanialappirandan alias Kopperunjingadeva of Kudal in KilAmur-nadu, a subdivision of Tirumunaippadi, made a gift of a gold forehead-plate called ‘Avani-alappirandan’ set with jewels for the god Tirumudukunramudaiya-Nayanar and of cows for the maintenance of sacred lamps in the temple. The Hoysala general Kesava is probably identical with the officer of the same name figuring in a record of the 24th year of Rajaraja III at Conjeeveram[28]. In the astronomical details given, su must be a mistake for ba, for the former cannot combine with nakshatra Revati in the month of Simha. There is no corresponding Christian date in the reign of Kopperujinga II for the details given, but they work satisfactorily for A.D. 1241, July 29, Monday. This date falls in the reign of Kopperunjingadeva I, assuming that, as suggested elsewhere[29], this chief commenced his regnal year from A.D. 1231-32, the date of imprisonment of the Chola king Rajaraja III at Sendamangalam. The present record would then belong to Kopperunjinga I. No. 125. (A. R. No. 296 of 1912). Atti, Cheyyar Taluk, North Arcot District. On the south wall of the Agastisvara temple. This is a set of six verse in Tamil in Kattalaikkalitturai metre praising the greatness of Pallavandar alias Kadavarayar ‘who conquered Tondai-mandalam’ and who was the son of Kudal Alappirandan alias Kadavarayar. He is called Pallavan, Kadavar-kon, Kudal mannavar and one of the verses alludes to the battle at Sevur, probably identical with Mel-Sevur in the Tindivanam taluk of the South Arcot district, where he slew a large number of his enemies and ‘created mountains of dead bodies and swelling rivers of blood’. His opponent on the battlefield at Sevur is not specified, but the result was the conquest of Tondai-nadu which included Pennai-nadu, Vada-Vengadam and Kachch ‘surrounded by the sea’. That Pallavandar also defeated the northern powers is indicated by a verse stating that the ‘northern kings who did not come and make obeisance to the Kadava, could not find even a hill or a forest to which they could flee for refuge’. Pallva Inscriptions Nos.126 to 150 No. 126. (A. R. No. 182 of 1919). Tribhuvani, Pondicherry, French India. On the south wall of the Varadaraja-perumal temple. This inscription records in Tamil and Sanskrit the benefactions of the chief Sakalabhuvanachakravartti Kadavan Avanialappirandan Kopperunjinga. He is called Bhupalanodbhava[1] Kathakavamsa-mauktika-mani and the conqueror of the Andhra and the Krnata kings. The record states that the chief constructed a temple for Heramba Ganapati on the banks of the tank at Tribhuvanamadevi and that he repaired the embankments, sluices and irrigation channels of the tank, which had breached in several places. Since the inscription refers to the conquest of the Chola (country), Madhyamamahi (i.e., Nadu-nadu) and Tundiradesa (i.e., Tondai-mandalam) by the chief, he may be identified with Kopperujinga I. Heramba-Ganapati is generally represented with five elephant heads, 10 arms and as riding on a lion. [An early sculpture of this deity is found in a rock-cut temple at Tirupparankunram near Madura – Ed.] No. 127. (A. R. No. 178 of 1921). Morijona, near Rangampettai, Gudiyattam Taluk, North Arcot District. On a rock to the south of the village. This inscription consists of a single Tamil verse in the Kattalaikkalitturai metre praising Pallavandar alias Virarviran-Kadavarayar, ‘who conquered Tondai-mandalam’ and who was the son of Kudal-Alappirandar. The same verse is also found as the third verse in the Atti record of Pallavandar alias Kadavarayar (No. 125 above) and thus establishes that both the Atti and Morijona inscriptions belong to the same chief. No. 128. (A. R. No. 418 of 1922). Vailur, Wandiwash Taluk, North Arcot District. On a rock above a natural reservoir to the south of the village. This inscription consists of 5 Tamil verses addressed to Sakalabhuvanachakravarttin Kopperunjingadeva, surnamed Alagiyasiyan who is said, in the preliminary prose passage, to have defeated the Chola king at Tellaru and to have taken possession of his country after depriving his adversary of all his royal insignia and imprisoning him with his ministers. In the body of the record, Kopperunjingadeva is called Avaninarayana, patron of Tamil, Kadava, Tondaimannavan, Nripatunga, Tribhuvanatti-Rajakkal-Tambiran, Mallaivendan, etc. The verses extol his prowess, fame, victory over the Cholas, Pandyas and the Kannadas and his abiding devotion to the god at Chidambaram. Tellaru may be identified with the village of the same name in the Wandiwash taluk of the North Arcot district. In one record[2], this village is included in Simhaporuda-valanadu (i.e.,) the Valanadu where Simha, probably Kopperunjinga, fought. Published in Epigraphia Indica, Vol. XXIII, pp. 180-81. No. 129. (A. R. No. 229 of 1925). Akkur, Mayavaram Taluk, Tanjore District. On the east side of the base of the mandapa in front of the Tanto Risvara temple. This inscription states that Kopperunjingadeva who is called Alagiya-Pallavar alias Virapratapar, after imprisoning the Hoysalas and levying tribute from the Pandyas, proceeded to the Chola country along the southern bank of the Kaveri. Proceeding due east, he worshipped at all the sacred shrines, repaired temples and remitted all the taxes on temple lands. While camping during this march at a village, probably Akkur itself, in Jayangondasola-valanadu, he found that the tenants had ‘migrated as far as the Ganges’ leaving the lands waste. Sympathising with their position, he remitted the arrears of taxes due from them, restored their original holdings and invited the emigrants to settle on their original lands. The present inscription is probably connected with No. 124 above. Since the defeat of the Hoysalas is also referred to here, this record may be assigned to Kopperunjinga 1. The defeat on the Pandyas claimed in this record could not have taken place after the accession of the powerful Pandya sovereign Jatavarman Sundara-Pandya I in A.D. 1251. It may be pointed out here that Kopperunjinga’s fortifications built on the north bank of the river Kaveri against his enemies the Hoysalas are referred to in a record from Tiruvenkadu.[3]
No. 130. (A. R. No. 187 of 1932-33). Tirukkalukkunram, Chingleput Taluk and District. In the Gopura (right side) leading to the second prakara of the Bhaktavatsalaesvara temple. This is a fragmentary verse inscription identical with the first verse in No. 125 above from Atti in praise of Pallavandar alias Kadavarayar, (the son of) Elisaimogan Alappirandan of Kudal. KOPPERUNJINGADEVA II. No. 131. (A. R. No. 69 of 1918). Vriddhachalam, Vriddhachalam Taluk, South Arcot District. In the second gopura (right of entrance) of the Vriddhagirisvara temple. This inscription records a provision made in the 2nd year of Sakalabhuvanachchakravarttigal Kopperunjingadeva for burning a perpetual lamp before the god at Tirumudukunram in Paruvur-kurram, a subdivision of Merka-nadu Irungolappadi-nadu situated in Virudarajabhayankara-valanadu, by Adaippu Tirukkarturai-Udaiyan Kunramuttaraiyan, son of Nerkuppai-Nadalvan Gunamudaiyan, one of the Pallis having the hereditary right of watchman ship in the temple. The initial date of this chief is fixed in A.D. 1243[4] by a record from Conjeeveram[5], which equates the Saka year 1182 (A.D. 1260) with his 18th year. The astronomical details given in the record correspond to A.D. 1244, November 13, Sunday. The chief may, therefore, be identified with Kopperunjingadeva II. | No. 132. (A. R. No. 411 of 1918). Tiruppangur, Shiyali Taluk, Tanjore District. On the east wall of the first prakara in Sivalokanathasvamin temple. The subjoined record is also dated in the 2nd year of Sakalabhuvanachakravartin Kopperunjingadeva. It registers a gift of land, after purchase, from a certain Aravamudu-Bhattan by Siyarurdevan Adichchadevan of Kuruchchi in Kiliyur-nadu, a subdivision of Pandikulasani-valanadu for the early morning service, sacred bath on Saturdays, unguents, garlands and offerings to the god Sivalokamudaiya-Nayanar at Tiruppungur in Tiruvali-nadu, a subdivision of Rajadhiraja-valanadu. The astronomical details given in the record correspond to A.D. 1245, February 16, Thursday, with the emendation ba. 4 for ba. 14. No. 133. (A. R. No. 409 of 1921). Tiruvadi, Cuddalore Taluk, South Arcot District. On the inner wall of the second gopura (right of entrance) in the Tiruvirattanesvara temple. This record is also dated in the 2nd year of the chief. It registers a gift of 32 cows and a bull by Korraman Malaiyan Palandiyarayan of Palaiyur alias Rajendrasolanallur in Palaiyur-nadu, a subdivision of Urrukkattur-kottam, which was a district in Jayangondasola-valanadu, for burning a perpetual lamp in the temple of Tiruvirattanamudaiya-Nayanar at Tiruvadigai. The village Palaiyur may be identified with Palur in the Chingleput taluk. No. 134. (A. R. No. 62 of 1919). Munnur, Tindivanam Taluk, South Arcot District. On the east wall of the mandapa in front of the central shrine in the Adavallesvara temple. In this record which is dated in the 3rd year, Alagiyapallavan Virarayan alias Kachchiyarayan confirms the gifts of the devadana villages and lands granted as madappuram, by Aiyyadevar, for worship and repairs, to the temple of Adavalla-Nayanar at Munnur alias Rajanarayana-chaturvedimangalam. Aiyyadevar mentioned here seems to refer to Kopperunjinga’s father Manavalapperumal, also known as Alagiyapallavan alias Kadavarayan and mentioned in a record from the same village[6] dated in the 33rd year of Tribhuvanaviradeva. Alagiyapallavan Virarayan alias Kachchiyarayan was probably an officer under Kopperunjinga, if not the latter’s brother. His name suggests that he was the son of Alagiyapallavan i.e., Kopperunjingadeva (I). | > | No. 135. (A. R. No. 488 of 1921). Tiruvennainallur, Tirukkoyilur Taluk, South Arcot District. On the west wall of the central shrine in the Vaikuntha Perumal temple. A grant of 475 kuli of garden land is recorded in this inscription, dated in the 3rd year, by Tiruchchirrambalamudaiyan Sundarapandya-Brahmarayan of Solakulantaka-chaturvedimangalam, a brahmadeya in Paganur-kurram, a subdivision of Pandimandalam, for offerings to the god Vaikunthatt-Emberuman at Tiruvennainallur, a brahmadeya in Tirumunaippadi Tiruvennainallur-nadu in Rajaraja-valanadu, on the 7th day of the festival in the months of Ani (May-June) and Purattadi (August – September). The village Solakulantaka-chaturvedimangalam is evidently called so after the surname Solantaka[7] or Solakulantaka of the early Pandya king Vira-Pandya or Jatavarman Srivallabha (Ep. Rep. For 1910 para. 31). This village may be identified with Tenkarai in Nilakkottai taluk of the Madura district. The inscription mentions also a grain measure called Adigainayakan-marakkal, probably named after the deity at Tiruvadigai. The astronomical details cited in the record are not regular. No. 136. (A. R. No. 53 of 1930-31). Tirukkodikaval, Kumbakonam Taluk, Tanjore District. On the east wall of the first prakara (outside) of the tirukkodisvara temple. This inscription, dated in the 3rd year, registers a gift of 1 ½ ma of land as tirunamattukkani to the god at Tirukkodika in Nallarrur-nadu, a subdivision of Virudarajabhayankara-valanadu by Pakkamudiayan Panchan Udaiyapillai of Ilamangalam in Jayangondasola-mandalam alias Singapura-nadu, after purchasing it from Kautsan Tribhuvanasundaran Dekkanamutti-Bhattan who had the Saivacharya-right in the temple and his younger brother Karpagar alias Tribhuvanasundara-Bhattan. The details of the date given in the inscription correspond to A.D. 1244, May 17, Tuesday, which, however, did not fall in the 3rd year of the chief. The details are also regular for A.D. 1234, May 9, Tuesday, which would fall in the reign of the elder chief. No. 137. (A. R. No. 113 of 1934-35). Arakandanallur, Tirukkoyilur Taluk, South Arcot District. On the south wall of the Mandapa in front of the central shrine in the Oppilamanisvara temple. This inscription of the 3rd year registers the gift of the village Sembiyanmadevi in Meykunra-nadu ‘on the southern bank of the Pennai’, in his nadu, by Cholatungap-Pallavaraiyan Sripaladevan Marundalvarnayan alias Rajaraja-Sripalan of Perayil who had his parru in Kannudainallur, for early morning service, worship, offerings, lamps etc., in the temple of Opporuvarumillada-Nayanar at Tiruvaraiyaninallur. The details of date given in the inscription correspond to A.D. 1246, March 9, Friday. No. 138. (A. R. No. 221 of 1934-35). Kotta-Marudur, Tirukkoyilur Taluk, South Arcot District. On a rock near Tandarikkarai. In this record, also the 3rd year, the chief is called Alagiya-Pallavan Kopperunjingadeva, i.e., Kopperunjingadeva, son of Alagiya-Pallavan. The inscription states that the tank called ‘Putteri’ in Mudigondasolach-chaturvedimangalam was the gift of Nachchiyandar, wife of Nattupperumal and mother of Akalanka-Nadalvan. | > | No. 139. (A. R. No. 228 of 1904). Singavaram, Gingee Taluk, South Arcot District. On the left wing-stone at the entrance into the central shrine in the Ranganatha temple. The title ‘Avanialappirandan’ is added in the present inscription dated in the 4th year, to the name Sakalabhuvanachakravarttigal Kopperunjinga. The inscription registers a gift of 30 cows for a perpetual lamp in the temple of Tiruppanrikunru-Emberuman by Ilaiyaperumal Vattarayar son of Tavancheydan Vattarayan of Karuvili. The astronomical details given in the record correspond to A.D. 1246, August 26, Sunday; .53 ; the nakshatra Tiruvonam had, however, ended the previous day and ‘Sravishtha’ was current till .75 on this day. No. 140. (A. R. No. 449 of 1921). Tiruvennainallur, Tirukkoyilur Taluk, South Arcot District. On the west wall of the gopura in the Krispapurisvara temple. This inscription, dated in the 4th year, records the gift of a cow to the temple of Atkondadeva at Tiruvennainallur, a brahmadeya in Tirumunaippadi Tiruvennainallur-nadu, a subdivision of Rajraja-valanadu, by Suppiramanniyan, son of Tirumalapadi, an agambadiyar living at Arasur. Arasur may be identified with the village of the same name in the Tirukkoyilur taluk. According to the astronomical details given, the date of the record is A.D. 1247, January 19, Saturday. No. 141. (A. R. No. 35 of 1922). Tiruvamattur, Villupuram Taluk, South Arcot District. On the north wall of the kitchen in the Abhiramesvara temple. This inscription is also dated in the 4th year and it records a gift of 4 ma of land at Avviyur in Jananatha-chaturvedimangalam, a brahmadeya village in Panaiyur-nadu Mavalur-nadu, a subdivision of Rajraja-valanadu, by Udaiyar Aniyan Muvendaraiyan for the maintenance of the matha called ‘Andar Pichchar Piraisudi Andar-tirumatha alias Tiruvedam Alagiyan-tirumatha’ which was situated to the north of the temple of Atkondadevar at Tiruvennainallur. The village Avviyur may b identified with Aviyur in the Gingee taluk of the South Arcot district. No. 142. (A. R. No. 51 of 1922). On the west wall of the second prakara of the same temple. The title ‘Avaniyalappiranda’ is also found in the present record dated in the 4th year. It states that Aniyan Muvendaraiyan from whom Kunrameduttan Vanadhirajan had purchased lands in Kulattur alias Solaganganallur, Korravilli and Tennavamahadevi, for providing worship and offerings to the god Subrahmanya-Pillaiyar set up in the temple of Alagiya-Nayanar at Tiruvamattur by Udaiyan Vairadhirajan, remitted certain taxes such as padi-kaval, kasayam etc., for the welfare of Kopperunjinga (devar). Kulattur and Tennavamahadevi may be identified with the villages of the same name in the Villupuram taluk. Korravilli seems to have changed its name and is not easily identifiable. No. 143. (A. R. No. 52 of 1922). On the same wall. This inscription is engraved in continuation of the previous number and so must be taken as a record of Kopperunjingadeva, incised in the same 4th year. It records a gift of 5 ma of land, made tax-free, as tiruvilakkuppuram for lights in the temple of [Subrahmanya]-Pillaiyar and in the matha of Andar Tiruvunayakan-matha, by Alagiyasiyan Muvendarayan, son of Aniyan Muvendaraiyan mentioned in the previous inscription. No. 144. (A. R. No. 97 of 1934-35). Vriddhachalam, Vriddhachalam Taluk, South Arcot District. On the north wall of the kitchen in the Vriddhagirisvara temple. This inscription, dated in the 4th year, registers a gift of 96 sheep by Alappirandan-kon suttalvan for burning a sacred perpetual lamp before the god at Tirumudukunram in Paruvur-kurram, a subdivision of Merka-nadu Irungolappadi in Virudarajabhayankara-valanaldu. The astronomical details given point to A.D. 1247, August 26, Monday (Not Sunday) as the date of the record. No. 145. (A. R. No. 114 of 1934-35). Arakandanallur, Tirukkoyilur Taluk, South Arcot District. On the west wall of the Mandapa in front of the central shrine in the Oppilamanisvara temple. This record of the 4th year registers the gift of a vessel (kalasappanai) for the sacred bath of the god, by Nallarkunallan Kuttan, a Kaikkola of Tirukkovalur. No. 146. (A. R. No. 164 of 1918). Brahmadesam, Villupuram Taluk, South Arcot District. On the south wall of the verandah of the first prakara in the Brahmapurisvara temple. This inscription of the 5th year records the gift of 33 cattle including cows, calves and a bull by Nilagangan Ammurikundan Solangadevan of Amur for burning a perpetual lamp in the temple of Brahmisvaramudaiya-Nayanar at Rajaraja-chaturvedimangalam, an independent brahmadeya village in Panaiyur-nadu, a subdivision of Rajraja-valanaldu. It will be evident from this record that Brahmadesam was surnamed Rajaraja-chaturvedimangalam. No. 147. (A. R. No. 323 of 1921). Tirukkoyilur, Tirukkoyilur Taluk, South Arcot District. On the north wall of the second prakara in the Trivikrama-Perumal temple. It is stated in this record of Sakalabhuvanachakravarttin Avanialappirandan alias Kopperunjingadeva, dated in the 5th year, that the kaniyalar of the temple of Tiruvidaikali-Emberuman at Tirukkovalur agreed to burn a twilight lamp in the temple in return for six cows received by them from certain shepherds residing at Melaip-Panippakkam in Idaiyarru-nadu, a subdivision of Tirumunaippadi. For the cows received the kaniyalar undertook to supply, by the ulagalandannali, 1 nali and 1 uri of ghee monthly to the temple. The astronomical details given in the record correspond to A.D. 1247, December 29, Sunday. | > | No. 148. (A. R. No. 530 of 1922). Tirukkannapuram, Nannilam Taluk, Tanjore District. On the east wall of the second prakara in the Sauriraja-Perumal temple. This is an incomplete record of Perunjingadeva dated in the 5th year and is called a mulasadhanam[8] of the chief. It records a sale of land in Sembiyan Kurudaiyadi, situated in Panaiyur-nadu, a subdivision of Kulottungasola-valanadu to Udaiyan Tirunanasambandan Alagiyan Rajadivakara-Muvendiravelan of Viliyur in Avur-kurram, a subdivision of Nittavnoda-valanadu by Araiyan Purridankondan Devapprumal, the headman of Kurudaiyadi in Tanjavur-kurram, a subdivision of Pandikulasani-valanadu. As the record is incomplete further details as to the purpose of the transaction are not clear. The details of date given in the inscription are not regular. No. 149. (A. R. No. 296 of 1913). Chidambaram, Chidambaram Taluk, South Arcot District. On the north wall of the third prakara in the Nataraja temple. This inscription gives an insight into the management of the temple affairs. It is dated in the 6th year of Sakalabhuvanachakravartti Avaniyalappirandar alias Kopperunjingadeva. The temple at Chidambaram was at this time managed by a committee consisting of the following members and groups, viz., Jayatungap-Pallavaraiyar, Tillaiambalap-Pallavaraiyar, Mahesvara-kankaniseyvar, Srikaryanseyvar, Samudayancheyvar, Koyilanayakancheyar, Tirumaligaikkuruseyvar and the accountants. It registers a grant of land made by Sottai-Nayaka alias Kumara-Bhatta of Irayur residing in Ponmeyndasola-chaturvedimangalam for a flower garden called ‘Tirunilai-Alagiya’ for supplying flowers to the god and the goddess Tirukkamakkottamudaiya Periyanachchiyar with an additional plot by purchase from Ponnandi, wife of Ulaichchanan Madevan Tiruchchirrambalamudaiyan of Perumbarrappuliyur, as tirunamattukkani, for the maintenance of the person looking after this garden. The village ponmeyndasola-chaturvedimangalam must have been so named after the title of Kulottunga-Chola II.[9] The inscription purports to be an order of Solakon. No. 150. (A.R. No. 448 of 1921). Tiruvennainallur, Tirukkoyilur Taluk, South Arcot District. On the south wall of the mandapa in front of the central shrine in the Kripapurisvara temple. This inscription, dated in the 6th year, states that a bell, incense brazier, chain-lamp and a plate (for waving light) made by converting a small copper pot, were presented to the god Atkondadeva at Tiruvennainallur by Tirumalaiy-Alagiyan alias Viragalviran-Pallavaraiyan,[10] son of Araudaiyar, a devaradiyar of the temple. Pallva Inscriptions Nos.151 to 175 No. 151. (A. R. No. 304 of 1913). Chidambaram, Chidambaram Taluk, South Arcot District. On the north wall of the third prakara in the Nataraja temple. This inscription, dated in the 7th year, contains an order of the officer Solakon issued to the authorities of the temple at Chidabaram, to engrave on their temple walls, the gift of a flower garden made after purchase by a devaradiyar named Pillaiyar Sirridai Arivai and one Irangalmitta-pillaiyar, for providing flowers for the goddess Tirukkamakkottamudaiya-Periyanachchiyar and for the maintenance of two servants looking after the garden. It may be mentioned that the officers Jayatunga-Pallavaraiyar, Tillaiambala-Pallavaraiyar and Tennavan-Brahmamarayan[1] mentioned here also figure in No. 124 of 1888, a record of the 28th year of Maravarman Kulasekharadeva (A.D. 1296) from the same temple. No. 152. (A. R. No. 305 of 1913). On the same wall. The subjoined inscription, dated in the 7th year, also registers an order of Solakon to engrave on the ‘Vikramasolan-tirumaligai’ the deed of a gift of land made as tirunamattukkani by a certain Tittikka Aduvan, after purchase from Tiruchchirrambala-Muvendavelan of Karikudi, for providing five offerings t the image of Dakshinamurti in addition to three already in vogue so as to correspond with the number of services offered to Mulasthanam-Udaiyar, the principal deity in the temple. The donor mentioned in this record made a further gift of land 10 years later (No. 201 below) for providing offerings to the same image. No. 153. (A. R. No. 545 of 1921). Tirunaraiyur, Chidambaram Taluk, South Arcot District. On the south wall of the Sundaresvara shrine in the Pollapillaiyar temple. This inscription dated in the 7th year, registers a sale of 60 ma of land in Mugaiyur, hamlet of Viranarayana-chaturvedimangalam in Kulottungasola-chaturvedimangalam and in Virapperumalmangalam, to the temple of Mulattanam-Udaiyar in Tirunaraiyur, an independent village in Virudarajabhayankara-valanadu ‘on the northern bank,’ by the temple of Tiruppulisvaram-Udaiyar at Perumbarrappuliyur, an independent village in [Rajadhi]raja-valanadu, for one hundred and twenty thousand kasu. It may be noted that the amount is specified in multiples of thousands and that for the denomination of a ‘lakh’ ‘one hundred thousand’ is used here. The sale price works at 2,000 kasu per ma of land. The village Mugaiyur may be identified with the village of the same name in the Chidambaram taluk. The village Tirunaraiyur where this inscription is found is stated to have been a suburb of Viranarayana-chaturvedimangalam (A. R. No. 543 of 1921). Kulottungasola-chaturvedimangalam and Virapperumal-mangalam (A. R. No. 543 of 1921). Kulottungasola-chaturvedimangalam and Virapperumal-mangalam were probably other suburbs of Tirunaraiyur. The details of date correspond to A.D. 1249, October 19, Tuesday. No. 154. (A. R. No. 308 of 1913). Chidambaram, Chidambaram Taluk, South Arcot District. On the north wall of the third prakara of the Nataraja temple. This inscription registers the order of Solakon issued in the 8th year of the chief, granting 4 [veli] and 6 ma of land in Kadavaychcheri alias Tillainayakanallur, a hamlet of Perumbarrappuliyur, with the new name Tiruvambalapperumalpuram for settling on it the Saliyar (i.e.) the weaving class, stipulating that the latter should provide cloths for the parisattam of the god and goddess Tirukkamakkottamudaiya-Periyanachchiyar in the temple. This inscription states that Solakon was also called Perumal-Pillai, that he belonged to Arasur and that he was one of the mudalis (officers) of the chief. The streets named after Kulottunga-Chola, Kopperunjingadeva and Rajakkal-tambiran are also mentioned in the record.
No. 155. (A. R. No. 511 of 1921). Tiruvennainallur, Tirukkoyilur Taluk, South Arcot District. On the west wall of the mandapa in front of the central shrine in the Vaikuntha-Perumal temple. This inscription, dated in the 8th year, states that the mandapa [in front of the central shrine in the Vaikuntha-Perumal temple in the village] was constructed by Arasalvar, the elder sister of Alappirandar Alagiyasiyar of Perugai, who was probably a member of a collateral branch of the Perunjinga family with headquarters at Perugai. The village Perugai cannot be satisfactorily identified, but it is probably to be located in Peruganur-nadu in Tirumunaippadi.[2] Peruganur is probably the same as Periyanur in the Tirukkoyilur taluk.[3] No. 156. (A. R. No. 117 of 1904). Tirttanagari, Cuddalore Taluk, South Arcot District. On the north wall of the central shrine in the Sivankuresvara temple. This incomplete record, dated in the 9th year, registers a gift of 5¾ veli of land as tirunamattukkani to the god at Tiruttinainagar. The order making the gift was also directed to be communicated to the officials of the temple at Perumbarrappuliyur (i.e., Chidambaram). A portion of the land endowed was situated in the hamlet of Ponmeyndasolach-chaturvedimangalam, which, as pointed out above, was called so after the surname of Kulottunga-Chola II.[4] | > | No. 157. (A. R. No. 318 of 1913). Chidabaram, Chidambaram Taluk, South Arcot District. On the north wall of the third prakara in the Nataraja temple. This record, also dated in the 9th year of the chief, registers an order of Solakon makidng a gift of 27 and odd ma of land, by purchase from several individuals, for the maintenance of gardeners working in three different gardens, namely, one, in korrangudi alias Pavittiramanikkanallur, hamlet of Perumbarrappuliyur, and the others called ‘Avaniyalappirandan-tengu-tirunandavanam’ in the same village and ‘Adiravisiaduvan-tirunandavanam’ at Madandayarmanikkanallur. The gift is stated to have been made for the welfare of Kopperunjinga (devar tirumenikku nanraga). The lands purchased were situated in the devadana villages of (given by) Tamilnadu-katta-Pallavaraiyar.[5] No. 158. (A. R. No. 496 of 1921). Tiruvennainallur, Tirukkoyilur Taluk, South Arcot District. On the east and north walls of the mandapa in front of the central shrine in the Vaikuntha-perumal temple. This inscription takes stock of the cows and sheep presented by several persons for supplying ghee and milk to the temple of Vaikunthatt-Emberuman at Tiruvennainallur, from the 6th year of the chief. Of five such gifts noticed here, one was made during the time of the chief’s father, i.e., Alagiyasiyan Kopperunjingadeva, three in his 6th year and the other in his 9th year. No. 159. (A. R. No. 312 of 1913). Chidambaram, Chidambaram Taluk, South Arcot District. On the north wall of the third prakara in the Nataraja temple. This inscription, dated in the 10th year, records an order issued by Solakon for the welfare of his master. It pertains to an exchange of 140 – 7/8 kuli of land in Pallippadai alias Vikramasolanallur in which was situated the temple of Pidari Tiruchchirrambala-Makali, for an equal extent of land (i.e., 141 kuli) purchased from the temple of Varanavasi-Mahadeva, according to the sadhana given by Parasavan Tiruchchirrambalamudaiyan alias Kanakasabhapati-panditan who had the kani-right of the former temple. This land was made tax-free by order of the officer Solakon, for the welfare of Kopperunjingadeva. The inscription reveals the existence of a committee called ‘Nilavaravu-kuttap-perumakkal’ which was probably in charge of land income. Some of the temple authorities mentioned here also figure in the time of Rajraja III and Jatavarman Sundara-Pandya in a few records of the village[6]. The documents connected with this transaction were ordered to be preserved in the temple treasury. The Pidari temple is stated to have been situated on the southern side of the ‘Vikkiramasolan-tengu-tiruvidi’, along which the god (at Chidambaram) was taken in procession of the sea during festival days. Vikkiramasolanallur is here called Pallippadai, but in No. 275 of 1913 belonging to Jatavarman Sundara-Pandya I dated in the 14th regnal year it bears the alternative name of Akkan-Pallippadai. From this it may perhaps be inferred that the remains of the elder sister (akkan) of Vikrama-Chola were interred here and that the village called after the king as ‘Vikkiramasolanallur’ was founded at this locality. No. 160. (A. R. No. 327 of 1913). On the east wall of the Mahishasuramardani shrine in the same temple. This inscription registers another order of Solakon issued to the authorities of the temple at Chidambaram, in the 10th year of Perunjinga to engrave on the walls of the temple the gifts of land made by four persons for offerings and a flower garden to the shrine of Andabaranadeva situated to the north of the entrance into the chamber o god Antappurap-Perumal, in the shrine of Tirukkamakottamudiaya-Periyanachchiyar in the temple. The lands presented were situated in Nallali alias Vikramasolanallur, hamlet of Perumbarrappuliyur, Koyilpundi alias Kshatriyasikhamaninallur, Vadakkilkulam and Alakkudi, hamlet of Jayangondasolapattinam. The shrine on which this record is engraved now contains an image of Mahishasuramardani, but in the time of Kopperunjinga it must have contained an image of Anadabaranadeva. | > | No. 161. (A. R. No. 85 of 1919). Munnur, Tindivanam Taluk, South Arcot District. On the south wall of the west prakara in the Adavallesvara temple. This inscription, dated in the 10th year, records that Alappirandan Tevaramalagiyan alias Vanarayan of Kudal enquired into the accounts of the temple of Adavalla-Nayanar at Munnur alias Rajanarayana-chaturvedimangalam in Oyma-nadu, a subdivision of Jayangondasola-mandalam in order to verify the amount due to the chief for the two previous years and that he gave 100,000 kasu to the temple, evidently with the consent of his master. This officer is kperhaps identical with the person of the same name figuring in a record from Tiruvadatturai (A.R. No. 228 of 1929), dated in the 10th year [of Rajaraja III]. No. 162. (A. R. No. 459 of 1921). Tiruvennainallur, Tirukkoyilur Taluk, South Arcot District. On the inner wall of the gopura (right of entrance) of the Kripapurisvara temple. This incomplete inscription, dated in the 10th year, registers a gift of 32 cows by Tiruvannamalai-Bhattan of Mel-Amur, a member of the assembly of Tiruvennainallur, for supplying daily, by the standard measure ‘Arumolidevan-nali,’ two and six nail of milk respectively for offerings to land the sacred bath of the god Atkondadeva at Tiruvennainallur, a brahmadeya in Tirumunaippadi Tiruvennainallur-nadu, a subdivision of Rajaraja-valanadu. In the concluding portion of the inscription mention is made of the image of Pillaiyar set up in the western corner of the temple. Mel-Amur i.e., West Amur may be identified with the village Amur in the Tirukkoyilur taluk of the South Arcot district. According to the details given, the date of the record corresponds to A.D. 1252, October 4, Friday. No. 163. (A. R. No. 214 of 1934-35). Nerukunam, Tirukkoyilur Taluk, South Arcot District. On the south wall of the mandapa in front of the central shrine in the ruined Siva Temple. This inscription which is dated in the 10th year records a gift of 6 ma of tax-free land by the chief, to the temple of Udaiyar Tiruppanichchaitturai-udaiya-Nayanar at Nerukunram alias Vayiramega-chaturvedimangalam ‘on the northern bank of the Pennai’ in Vanagoppadi Udaikkadu-nadu, a subdivision of Rajaraja-valanadu, for the Chittirai festival of the god, for a sacred perpetual lamp and for maintaining a garden called ‘Semburkilavan-tirunandavanam’. The wording in this inscription, introducing Kopperunjinga as donor, is noteworthy[7] The village Aintai (the village of five shrines) where a plot of land was situated may be identified with the hamlet Andili in the Tirukkoyilur taluk. No. 164. (A. R. No. 122 of 1906). Jambai, Tirukkoyilur Taluk, South Arcot District. On the gopura (left of entrance) of the Jambunatha temple. It is stated in this inscription dated in the 11th year, that Vanakovaraiyan Rajarajadevan Vannenjarayan[8] of Aragalur, probably a subordinate of Kopperunjingadeva, exempted, from the 7th year, the village Gunamangalam situated on the ‘southern bank of the Pennai’ and belonged to the god Tiruttantonri Avudaiya-Nayanar at Senbai alias Virarajendrasolapuram, from the payment of the taxes kasayam, ponvari, alamanji and antarayam, so that it might be brought under cultivation. The village Gunamangalam may be identified with the village of the same name in the Tirukkoyilur taluk. It is learnt from this inscription that Vanagoppadi-nadu was on the north bank of the river Pennai.[9] | > | No. 165. (A. R. No. 123 of 1906). On the same gopura. This is also a record dated in the 11th year and it registers the agreement made by the Sivabrahmanas to provide paddy for offerings to the god Tiruttantonrisuramudaiya-Nayanar at Sanbai on two festival days and also for feeding the mahesvaras with the offered food, for the interest of 60 kalam of paddy, measured by the temple measure ‘Tonri-marakkal’, received by them from Arasan Tiruttonda-Nambi, a devakanmi belonging to the temple of Udaiyar Tiruvannamalai-udaiya-Nayanar (i.e. the god at Tiruvannamalai). No. 166. (A. R. No. 261 of 1913). Singarattoppu near Chidambaram, Chidambaram Taluk, South Arcot District. On the south wall of the Bhimesvara temple. This inscription dated in the 11th year, records a sale of 9 ma of land called ‘Kollampallam’ in Ilanangur alias Sundarasolapandyanallur situated in Gangaikondasola-perilamainadu and forming the western hamlet of Chidabaram, for 5,000 kasu to the temple of Tirukkalanchedi-Udaiyar at Pannangudichcheri alias Parakesarinallur, a hamlet of the independent village Perumbarrappuliyur, by Alachchan Ponnambalakkuttan Nrittarajan of the village. It may be noted that the rights and privileges pertaining to these lands including facilities for irrigation were conveyed to the purchaser in carefully worded documentary language so as to avoid disputes later. No. 167. (A. R. No. 80 of 1918). Vriddhachalam, Vriddhachalam taluk, South Arcot District. On the second gopura (left of entrance) of the Vriddhagirisvara temple. This inscription records the gift of a gold forehead-plate weighing 31 kalanju made to god Tirumudukunramudaiya-Nayanar, in the 11th year of the chief, by Perumal-Pillai alias Solakonar, one of his mudalis. No. 168. (A. R. No. 353 of 1919). Little Conjeeveram, Conjeeveram Taluk, Chingleput district. On the east side of the ‘rock’ in the Arulala-Perumal temple. A gift of 44 cows is recorded in this inscription, dated in the 1[1]th year, by Chandira-Setti, a resident of Manda[ga]ttali in Nellur-nadu for providing 1 ulakku of ghee daily, measured by the standard measure [Aru]molinangai-nali, for burning a perpetual lamp to god Arulalap-Perumal. The date of the record corresponds to A.D. 1253, May 16, Friday. The weekday cited in the inscription is probably a mistake for Friday. No. 169. (A. R. No. 450 of 1919). On the north side of the same ‘rock’. This epigraph dated in the same year, registers a gift of a lamp-stand and cows for burning a perpetual lamp before the god Arulalap-Perumal, ‘who was pleased to stand at Tiruvattiyur in Kanchipuram’ in Eyir-kottam, a district of Jayangondasolamandalam, by Narayanan Samkaran of Kodumundai, a nayaka of Malai-mandalam Malai-mandalam is the Chera country on the west coast and the people of this tract are frequently met with in inscriptions found outside their territory. They figure mostly as traders in which capacity they seem to have gone far into the interior of South India. The astronomical citations in the record are regular for A.D. 1254, July 20, Monday. | > | No. 170. (A. R. Nos. 486 and 487 of 1919). Tiruvennainallur, Tirukkoyilur Taluk, South Arcot District. On the north and south walls of the central shrine in the Vaikuntha-Perumal temple. This inscription of the 11th year[10] records the re-engraving of two inscriptions of Tribhuvanachakravartin Rajarajadeva (II) and Tribhuvanachakravartin Tribhuvanaviradeva (i.e. Kulottunga-Chola III) dated in the 12th and 35th years respectively, necessitated by the demolition of the srivimana during the renovation of the temple of Vaikuntha-Perumal at Tiruvennainallur. A copy of another incomplete inscription without date and name of the king, is also added at the end. The record of Rajarajadeva II dated in the 12th year, registers a tax-free gift of 20 ma of land as tiruvidaiyattam at Sirupakkanallur, a hamlet of Emapperuru alias Rajendrasolanallur, by Atkoli-Kadavarayar for worship and offerings to the images of Tiruvaykkulattalvar and his consort set up by him in the temple of Vaikuntha-Perumal, for being blessed with a son. In continuation of this inscription is engraved the other record of Tribhuvanaviradeva dated in the 35th year registering a tax-free gift of land as tiruvidaiyattam at Senji, the southern hamlet of Rajaraja-chaturvedimangalam in Panaiyur-nadu and at Kannama[kkam], to the image of Periyapirattiyar set up in the name of the mother of Alagiyapallavan Kopperunjingadeva in the temple of Vaikunthatt-Emberumanar, by Mogandar alias Solingadevan and Alagiyasiyan Sambuvarayan respectively. Since the repairs to the srivimana of the Vaikuntha-Perumal temple were started as early as the 29th year of Tribhuvanaviradeva[11], Rajarajadeva of the present inscription may be taken as Rajaraja II. Atkoli-Kadavarayar may be identified with the person of the same name figuring as grandfather of Alappirandan Virasekharan alias Kadavarayar in two identical records[12] from Vriddhachalam and Tiruvennainallur. Since in the present inscription dated in the 11th year Sakalabhuvanachakravartti Kopperunjingadeva, an earlier Alagiyapallavan Kopperunjingadeva is mentioned as having flourished in the 35th year of Tribhuvanaviradeva, the latter has to be identified with Kopperunjingadeva I. No. 171. (A. R. No. 106 of 1934-35). Chidambaram, Chidambaram Taluk, South Arcot District. On the west wall of the third prakara (right of entrance) of the Nataraja temple. This inscription is dated in the 11th year and records an order of the officer Solakon issued to the authorities of the temple at Chidambaram to engrave on their temple walls a gift of land made, after purchase, by Iravalar Kayilayadevar residing in the matha called Vadakkil-madam at Tiruvannamalai as ‘Kayilayadevan-tiruppavadaippuram’ for flowers, and for providing offerings to the god on the asterism Pusam in the month of Tai. A portion of the land presented was situated in Erukkattichcheri alias Jayangondasolanallur in Kidarangondasla-Perilamainadu, the eastern hamlet of Perumbarrapuliyur and was purchased in the name of Kavuniyan Sivan Tiruchchirrambalamudaiyan from Madevan Satti, the wife of Ulaichchanan Kuttan Tiruchchirrambalakkuttan. No. 172. (A. R. No. 107 of 1934-35). On the same wall (left of entrance). This is a damaged inscription dated in the 11th year. It registers an order of Solakon exempting from taxes certain lands presented, after purchase, in Pirantakanallur, the southern hamlet of Perumbarrapuliyur as tiruppavadaippuram by two ladies, for providing offerings to the goddess Tirukkamakottamudaiya – Periyanachchiyar. The lands were left in charge of Tiruchchirrambalamudaiyan of Panaiyur who undertook to measure out annually 360 kalam of paddy to the people. No. 173. (A. R. No. 108 of 1934-35). On the same wall. This inscription, also of the 11th year, registers a gift of land in Mithunakkudi alias Danavinodanallur, after purchase, for a flower farden to the temple with provision for the maintenance of gardeners thereon, by Perumal-Pillai alias Solakon, an officer of Perunjinga, for the welfare of his master[13]. | > | No. 174. (A. R. No. 302 of 1913). On the north wall of the third prakara in the same (Nataraja) temple. This inscription records an order of the same officer issued in the 12th year, to the authorities of the temple at Chidambaram, to engrave on the walls of their temple a grant of land in Viranarayananallur, hamlet of Alampadi alias Kulottungasolanallur made for forming a flower garden called ‘Tudand-adimai-kondan’ for the welfare of his master. Additional lands were also provided at Ponmendaperumalmangalam in Kurunji-valanadu, a subdivision of Rajadhiraja-valanadu and a portion of the produce of these lands were given for the maintenance of two servants looking after the above garden. Alampadi may be identified with the village of the same name in the Chidambaram taluk. In 1. 20 the chief, evidently the elder Perunjinga, is referred to as Nayanar Alagiyasiyar alias Tamilnadu-kattan Pallavaraiyar (i.e., the Pallava who protected the Tamil country) which is also found in the Tiruvannamalai inscription (No. 480 of 1902). No. 175. (A. R. No. 326 of 1913). In the same temple. On the east wall of the Mahishasuramardani shrine. This inscription also registers an order of Solakon, issued in the 12th year of Kopperunjinga to the authorities of the temple at Chidambaram, regarding a gift of land in Kumaramangalam alias Tillaialaganallur situated in Kidarankondasola-perilamainaldu and forming the eastern hamlet of Chidambaram. The gift was made for maintaining a flower garden and supplying garlands to the god Andabaranadeva set up to the north of the entrance into the shrine of Antappura-Perumal in the shrine of Tirukkamakkottamudaiya-Periyanachchiyar, by Varakkiyan Devan Tiruchchirrambalamudaiyan Sarvesvaran Udaiyapillai of Perumbarrappuliyur. Pallva Inscriptions Nos.176 to 200 No. 176. (A. R. No. 80 of 1919). Munnur, Tindivanam Taluk, South Arcot District. On the south wall of the west prakara (inside) in the Adavallesvara temple. This inscription of the 12th year registers the gift of a lamp-stand of five tiers for burning 10 lamps in the temple of Udaiyar Adavalla-Nayanar at Munnur alias Rajanarayana-chaturvedimangalam, by Ambarudaiyan Madevan Kulottungasola-Muvendavelan of Ambar in Ambar-nadu, a subdivision of Uyyakkondar-valanadu in Sola-mandalam. The donor also purchased 750 kuli of land and gave it as tiruvilakkuppatti to the Sivabrahmanas of the temple who agreed to maintain the ten lamps from evening till midnight in the temple. Before the time of Rajaraja III, the god at Munnur was known as Mulasthanamudaiya-Mahadeva (Nos. 65 and 67 of 1919). The village Ambar may be identified with Ambal in the Nannilam taluk, Tanjore district. No. 177. (A. R. No. 440 of 1921). Tiruvennainallur, Tirukkoyilur Taluk, South Arcot District. On the north wall of the mandapa in front of the natana-sabha in the Kripapurisvara temple. This record, dated in the 12th year, states that Tiruvannamalai-udaiyan, son of Kavini Sambhu-Bhatta, a member of the assembly of the village, had endowed 32 cows in the 21st year of Rajarajadeva for the maintenance of a perpetual lamp in the temple of Atkondadeva and that the Sivabrahmanas of the temple now agreed to continue the charity. The interval between the 21st year of Rajaraja III (A.D. 1237) and the present record (A.D. 1255) is nearly 18 years. It is not stated why the engraving of this inscription was delayed for such a long time. No. 178. (A. R. No. 119 of 1906). Jambai, Tirukkoyilur Taluk, South Arcot District. On the Gopura (right of entrance) of the Jambunatha temple. An instance of voluntary human sacrifice for the successful completion of a building is mentioned in this inscription dated in the 13th year. It registers a tax-free gift of 150 kuli of land by the tanattar of the temple, according to the order of Gangayar, to Annamalai, the younger brother of Atkondan, who cut off his head so that the nitta (nritta)-mandapa in the temple of Tiruttantonri Aludaiya-Nayanar at Sanbai might be completed[1]. Atkondan is stated to be the younger brother of Perralvi, a devaradiyal (temple maid-servant) residing in the village No. 179. (A. R. No. 530 of 1920). Kattumannarkoyil, Chidambaram Taluk, South Arcot District. On the base of the south wall of the central shrine in the Viranarayanasvamin temple. This inscription, dated in the 13th year, registers a sale of 60 ma of land in Viranarayananallur situated to the west of the river (?) Madhurantaka-vadavaru for 45,000 kasu to the temple of Dvarapati (also called Tuvarapati) – Emberuman by Sirilango-Bhattan alias Vikramasolap-Piramadarayan (Brahmadhirajan) of Kiranji, hamlet of Virasikhamukhachcheri in Viranarayana-chaturvedimangalam, an independent village in Virudarajabhayankara-valanadu ‘on the northern bank’. The astronomical details point to A.D. 1255, July 30, Friday as the date of the record, but the tithi dvadasi commenced only the next day. No. 180. (A. R. No. 317 of 1921). Tirukkoyilur, Tirukkoyilur Taluk, South Arcot District. On the north wall of the second prakara of the Trivikrama-Perumal temple. This inscription of the 13th year records a gift of 16 cows by Suliyamalagiyan alias Lakesvaradevan, son of Nachchi alias Tiruvengadapperumal Manikkam, a maidservant of the temple of Tiruvidaikkali-Nayanar at Tirukkovalur in Kurukkai-kurram, a subdivision of Miladu alias Jananatha-valanadu[2], for providing one alakku of ghee daily by the measure Ulagalandan-nali to the god Tiruvidaikali-Nayanar. The astronomical details given in the record are regular for A.D. 1256, January 3, with the emendation Purva-Bhadrapada for Sravana.
No. 181. (A. R. No. 50 of 1922). Tiruvamattur, Villupuram Taluk, South Arcot District. ON the west wall of the second prakara in the Abhiramesvara temple. This inscription of the 13th year records the royal gift of gold ornaments, namely: - tiru-nerripattam, tirut-todu, tiru-varam, tiruk-karsari and tiruk-kaisari weighing in all 25 kalanju of gold by the standard weight ‘Sokkachchiyan-kal’, to the god Subrahmanya-Pillaiyar set up in the temple of Alagiya-Nayanar at Tiruvamattur by Kunrameduttan Vanadarayan Udaiyan Vayiradarayan of Padirimarudattur, for the welfare of the chief. No. 182. (A. R. No. 113 of 1906). Jambai, Tirukkoyilur Taluk, South Arcot District. On the gopura (right of entrance) of the Jambunatha temple. This inscription, dated in the 14th year, registers that the trustees of the temple of Tiruttantonri Avudaiya-Nayanar at Sanbai received 10 kalam of paddy from Malaiyanudaiyan Ponparappi[nan] Kovalraya and agreed to provide offerings, etc., when taking the god in procession on the 7th day of the annual festival. | > | No. 183. (A. R. No. 342 of 1908). Tiruvadisulam, Chingleput Taluk and District. On the east wall of the central shrine in the Jnanapurisvara temple. This is a fragmentary inscription, dated in the 14th year, recording a gift of three cows for a twilight lamp before the god at Tiruvudai[chchuram] in Vallanadu, a subdivision of Kalattur-kottam, by a certain Nandipanman[3]. Pillaiyar Nilagangaraiyar, who is also mentioned here, appears to have been an officer under Kopperunjingadeva. A Nilagangan of Amur with the title ‘Bhupalanodhava’. Corresponding to the title Avani-alappirandar of Kopperunjingadeva figures in a record from Little Conjeeveram dated in the 22nd year of Vijaya-Gandagopala.[4] This person is probably identical with or a close relation of Nilagangaraiyar mentioned in the present record. No. 184. (A. R. No. 504 of 1926). Omampuliyur, Chidambaram Taluk, South Arcot District. On the south wall of the central shrine in the Pranava-Vyaghrapurisvara temple. In this inscription of the 14th year is registered a gift of land as tirunamattukkani to the temple of Udaiyavan Vadataliudaiya-Nayanar by Tiruvalanjuli-Udaiyar Ichchipperrarayar of Alisupakkam, after purlchase from a Brahman lady named Alappirandal-Sani, wife of Balasriyan Tirumalirunjolai-Nambi and the daughter of Karunakara-Nambi of Perumarudur in Ulagalandasola-chaturvedimangalam, a brahmadeya in Merka-nadu, a subdivision of Viruda[rajabhayankara]-valanadu ‘on the northern bank’. Ulagalandasola-chaturvedimangalam may be identified with Omampuliyur itself. The date of the record, according to the astronomical details given, is A.D. 1257, March 18, Sunday. No. 185. (A. R. No. 506 of 1926). On the same wall. This record, also dated in the 14th year, seems to be an incomplete copy of No. 186 following. The details of date given here are not regular. No. 186. (A. R. No. 505 of 1926). On the same wall. In this damaged inscription, the chief’s name is lost, but the regnal year 14 is preserved It registers three transactions, viz., (1) a gift of land by Arasalvan Aravamudalvan to the temple of [Udai]yavan Vadatali-[Udaiyar] at Ulagalandasola-[chaturvedimangalam] for offerings and worship ; (2) a purchase of some land from the same person by the devakanmis of the temple from money realized by the sale of temple jewels ; and (3) a gift of another bit of land which was received from a certain Brahman to whom this person had given a loan. All these lands were now given for offerings and worship in the temple. Since this inscription appears to be identical with the previous one, the former may be attributed to Kopperunjingadeva. No. 187. (A. R. No. 60 of 1932-33). Tirukkachchiyur, Chingleput Taluk and District. On the south wall of the first prakara in the Kachchapesvara temple. This inscription, dated in the 14th year, refers to a sale of 195 kuli of land called ‘Marundan-tirunandavanam’ to the uravar, for 7,500 kasu, made in the 26th year of Rajaraja III by Isanadeva, the manager, and the trustees of the temple of Tiruvalakkoyiludaiya-Nayanar at Tirukkachchur in Senkunra-nadu, a subdivision of Kalatturkottam, a district of Ja[ya*]ngondasola-mandalam. Mangudaiyan Tiruvaiyarudaiyan Tirumuttisuramudaiyan Amarabuyankarapperumal, an andar and a later manager of this temple in the time of Perujingadeva paid back the amount and acquired the 195 kuli to provide a flower garden for the god. The astronomical details given in the record correspond to A.D. 1256, August 10, Thursday. | > | No. 188. (A. R. No. 350 of 1919). Little Conjeeveram, Conjeeveram Taluk, Chingleput District. On the east side of the ‘rock’ in the Arulala-Perumal temple. It is stated in this record of the 15th year that Katakan alias Nilagangaraiyan assigned the taxes on the village of Somangalam, except arippadikaval, for repairs to the gopura of the temple and for offerings to the god Arulalap-Perumal who was ‘pleased to stand’ at Kanchipuram, in Eyir-kottam which was a district of Jayangondasola-mandalam. The village Somangalam may be identified with the village of the same name in the Sriperumbudur taluk of the Chingleput district. The details of date given in the record correspond to A.D. 1257, May 3, Thursday (not Friday). No. 189. (A. R. No. 447 of 1921). Tiruvennainallur, Tirukkoyilur Taluk, South Arcot District. On the wall of the verandah in the south prakara (behind the Aruvattumuvar images) in the Kripapurisvara temple. This inscription, dated in the 15th year, states that, on the death of a certain Tirumalaiy-Alagiyan alias Viragalvirap-Pallavaraiyan[5], 9½ ma of dry land in Emapperuru and Tiruvennainallur belonging to him was given by Perunjinga as tirukkai-valakkam to his mudali Rajarajadevan Ammaiyan Valavarayan. This officer in his turn gave it with the consent of his lord as tiruvilakkuppuram for burning lamps in the temple at Tiruvennainallur, a brahmadeya in Tirumunaippadi Tiruvennainallur-nadu, a subdivision of Rajaraja-valanadu. A further gift of 800 kuli of land for a flower garden, probably by the same officer, is referred to in the concluding portion of the record. The date intended was probably A.D. 1257, March 14, Wednesday; on this day, the tithi was dvadasi and not ekadasi as given in the inscription. For the previous day, however, (i.e.,) March 13, Tuesday, the details are regular. No. 190. (A. R. No. 700 of 1904). Tirupparkadal, Walajapet Taluk, North Arcot District. On the west wall of the first prakara in the Kharapurisvara temple. In this inscription of the 16th year is recorded a sale of 700 kuli of dry land by public auction for 5 Gandagopalan-pudu-madai to Panaikilan Vadugan Vanadarajan of Kottaiyur in Vadvur-nadu, a subdivision of Venkunrak-kottam, by the sons of Muprala Amritarya Sarvamahakritu[y*]ajiyar of Pullapakkam alias Dharmasurach-chaturvedimangalam in Kasirampedu-nadu, a subdivision of Kaliyur-kottam in Jayangondasola-mandalam, which they obtained as gift from the (residents) uravar of Sakkaramudur, an independent village in Damar-kottam. The villages Pullapakkam and Sakkaramudur may be identified with Pullampakkam and Sakkaramallur in Conjeeveram (Chingleput Dt.) and Walajapet (North Arcot Dt.) taluks respectively. The astronomical details given point to A.D. 1259, December 29, Monday, as the date[6] of the record. No. 191. (A. R. No. 96 of 1906). Jambai, Tirukkoyilur Taluk, South Arcot District. ON the west wall of the outer mandapa in the Jambunatha temple. This inscription, also of the 16th year, registers the agreement made by the nattavar of the territory situated to the north of the river Avinai and to the south of the Pennai, to conduct, for the welfare of the chief, a festival called Vannenjan-tirunal in the month of Purattadi (August-September) in the temple of Tiruttantonri Aludaiya-Nayanar at Sanbai, from the income in paddy assigned for the purpose by Vennenja-Nayanar. ‘Vannenja’ was evidently identical with the chief Vanakovaraiyan Rajarajadevan Vannenjan of Aragalur, a subordinate of Kopperunjingadeva.[7] The date of this record is A.D. 1258, December 9, Monday. No. 192. (A. R. No. 65 of 1918). Vriddhachalam, Vriddhachalam Taluk, South Arcot District. On the north wall of the kitchen in the Vriddhagirisvara temple This inscription of the 16th year, records a gift of 96 sheep by Arulalan Tyagavinodan, son of Solaikkon of Jananatha-chaturvedimangalam, a brahmadeya in Viluppuram situated in Panaiyur-nadu, to provide daily 1 ulakku of ghee by the measure ‘Devasriyan-nali’ for burning a perpetual lamp before the god Tirumudukunramudaiya-Nayanar. The astronomical details of date given correspond to A.D. 1258, May 13, Monday, substituting the tithi ‘navami’ for ‘saptami’. | > | No. 193. (A. R. No. 439 of 1921). Tiruvennainallur, Tirukkoyilur Taluk, South Arcot District. On the north wall of the mandapa in front of the Natana-Sabha in the Kripapurisvara temple. This is also dated in the 16th year and records a gift of 32 cows for burning a perpetual lamp in the temple of [Atkon]dadeva at Tiruvennainallur by Kavini Sambandapperumal alias Valenduma[vu]li-Bhattar, a member of the village assembly. Reference is also made to a gift of amp endowed by the same person sometime previously in the reign of Rajaraja III.[8] No. 194. (A. R. No. 455 of 1921). On the inner wall of the gopura (right of entrance) in the same temple. This inscription, also dated in the 16th year, registers a similar gift of 20 cows by Elisai[na*]dan Jinattaraiyan of Marudur, to provide daily 5 nali of milk, as measured by the standard measure Arumolideva-nali, for the sacred bath of the god Atkondadeva at Tiruvennainallur, a brahmadeya in Tirumunaippadi Tiruvennainallur-nadu in Rajradhiraja-valanadu. The village Marudur may be identified with one of the two villages of the same name in the Tirukkoyilur taluk. According to the astronomical details, the date of the record is A.D. 1258, April 8, Monday. No. 195. (A. R. No. 465 of 1921). In the same gopura, left of entrance. This inscription, also dated in the 16th year, registers a similar gift of 32 cows and 1 bull by Solaikkon Allalan alias Tyagavinodan to the same god for the same purpose. No. 196. (A. R. No. 38 of 1922). Tiruvamattur, Villupuram Taluk, South Arcot District. On the west wall of the kitchen in the Abhiramesvara temple. This inscription of the 16th year records a gift of 5 cows for burning a lamp in the temple of Alagiya-Nayanar at Tiruvamattur in Vavalur-nadu, a subdivision of Rajraja-va[lanadu], by Madappillai alias Alalasundaramanikkam, daughter (of a devaradiyar) of the temple. The date of the record is A.D. 1258, July 3, the month which is lost being Karkataka. No. 197. (A. R. No. 255 of 1922). Vayalaikkavur, Conjeeveram Taluk, Chingleput District. On the south wall of the central shrine in the Vanadhisvara temple. This is also a record of the 16th year registering an agreement made by Agastyan Andan-Bhattan Tanippannisuramudaiyar and other Sivabrahmanas of the temple of Varanavasisuram-Udaiyar at Vayalaikkavur, to maintain a twilight lamp in their temple, for 1 madai received by them from palakannan Taluvakkulaindan Tiruvilimilalai-udaiyan of Iraiyur. | > | No. 198. (A. R. No. 212 of 1923). Tiruppulivanam, Conjeeveram Taluk, Chingleput District. On the north wall of the kitchen in the Vyaghrapurisvara temple. It is stated in this record of the 16th year that Aiyanayan alias Viragangar, son of Pichchiyar, a devaradiyal attached to the temple of Tiruppulivanamudaiya-Nayanar at Uttarameru alias Rajedndrasola-chaturvedimangalam, an independent village in Kaliyur-kottam, a district of Jayankondasola-mandalam, presented 64 cows and 2 bulls to provide daily 1 uri of ghee by the measure Rajakesari, for maintaining two perpetual lamps in the temple. Uttaramerur was probably called Rajendrasola-chaturvedimangalam after the Chola king Rajendra-Chola I (No. 174 of 1923). Subsequently it was also known as Gandagopala-chaturvedimangalam (No. 183 of 1923). The details of date given are not regular. No. 199. (A. R. No. 432 of 1924). Pallavarayanpettai, Mayavaram Taluk, Tanjore District. On the west and south walls of the central shrine in the Sundaresvara temple. This record of the 16th year gives an instance of how arrears of rent amounting to 8,000 kasu were collected in the 13th century. When the accounts of the temple of Rajaraja-Isvaram-Udaiyar at Rajraja-Kulattur in Tiruvindalur-nadu, a subdivision of Rajraja-valanadu were audited by Kayiladamudaiyan alias Solakon-Pallavaraiyar, an agambadi-mudali of Solakon, between the 23rd and 25th [days of Adi], it was found out that Amudan Sayan Damodira-Bhattan of Tiruvindalur had not paid his dues to the temple, on three bits of land enjoyed by him. The owner having died, his wife and his son Suryadeva-Bhattan were directed to pay up the arrears and they pleaded inability, but requested the authorities to protect them by attaching their ‘Arungadan’ land. Accordingly this land measuring 8½ ma in extent was, with the cognizance of her husband’s brother Sadaiyandan Tiruvirattanamudaiyan-Bhattan, set off against the arrears of tax and converted into a tirunamattukkani land of the temple. The income from this land was then allowed to be utilized for providing offerings to the god during the mid-day service and for maintaining two sacred lamps in the temple, for the welfare of Pillai Solakonar. The temple of rajaraja-Isvaram-Udaiyar was constructed, evidently after the name of Rajaraja II, by his general Kulattulan Tiruchchirrambalamudaiyan Perumanambi alias Pallavarayar.[9] The existence of this record in the Tanjore district indicates the extent of the dominion of Kopperunjingadeva. In connection with the reversionary rights to properties, an inscription of the time of Rajadhiraja II (1163-1178 A.D.) states that a married woman should, on the death of her husband, become the owner of the lands, slaves, jewels and other valuables and the cattle of her deceased husband.[10] According to the details given, the date of the record is A.D. 1259, July 27 Sunday.[11] No. 200. (A. R. No. 241 of 1934-35). Virapandi, Tirukkoyilur Taluk, South Arcot District. On the west wall of the central shrine in the Karivarada-Perumal temple. This inscription of the 16th year, registers a gift of 2,000 kuli of wet and dry land as tiruvidaiyattam to the god Kariyasevaga-vinnagar-Emberuman at Kulaippalur by a certain Kariyaperumal Chediyarayan.
Pallva Inscriptions Nos.201 to 225 No. 201. (A. R. No. 307 of 1913). Chidambaram, Chidambaram Taluk, South Arcot District. On the north wall of the third prakara of the Nataraja temple. This record of the 17th year refers to the gift of some land in Vadasemangaam in Tiruvindalur-nadu, a subdivision of Rajadhiraja-valanadu which Tittikka-Aduvar of Kudal purchased from Tiruchchirrambala-Muvendavelar of Karikudi for providing additional offerings during the five extra sandis to the god Dakshinamurti in the temple of Mulasthanam-Udaiyar at Chidambaram for which provision had been made in another record from the same place (No. 152 above dated in the 7th year of the chief). The inscription was ordered to be engraved on the wall called ‘Vikramasolan-tirumaligai’ by the officer Solakon. No. 202. (A. R. No. 104 of 1921). Melpadi, Chittor Taluk and District. On the south wall of the mandapa (right of entrance) In front of the central shrine in the Somanathesvara temple. This inscription of the 17th year registers a remission of a number of specified taxes on the village Marudampakkam for conducting a festival to the god Cholendra singamudaiya-Nayanar by Amarabharanar alias Siyagangan, who calls himself ‘Lord of Kuvalalapura’, ‘descendant of the Ganga family’ and ‘lord of the Kaveri and Nandigiri’. This chief appears to have been a subordinate of Kopperunjingadeva and was probably identical with Amarabharanan Siyagana the patron of Pavanandi (Bhavanandi), the author of the Tamil Grammar Nannul, who figures in records of Kulottunga-Chola III, dated in the 27th and 34th years[1]; but it has to be mentioned that the interval between the latter date and that of the present epigraph is nearly 48 years, unless we assign the present inscription of Kopperunjinga I. Siyaganga was the son of Cholendrasimha and was also known as Siraimitta-perumal[2] and Uttamachola-Ganga[3]. From an inscription at Melpadi itself we know that the ancient name of the Somanathesvara temple was Cholendrasimhesvaram[4] and that it was constructed by Rajaraja I in the city of Vira-Rajasrayapuram, newly founded by him after canceling the old surname of Merpadi viz. Viranarayanapuram[5]. The village Marudabakkam may be identified with the village of the same name in the Walajapet taluk of the North Arcot district. No. 203. (A. R. No. 320 of 1921). Tirukkoyilur, Tirukkoyilur Taluk, South Arcot District. On the north wall of the second prakara in the Trivikrama-Perumal temple. This inscription of the 17th year records a gift of 2,800 kasu by Sanakiyandal, wife of Kausikan Perumal of Nenmali alias Miladamahadevich-chaturvedimangalam ‘on the southern bank of the Pennai’ in Kurukkaik-kurram, a subdivision of Miladu alias Jananatha-valanadu, for providing from the interest thereon, offerings on the Uttarayana festival day every year to the god Tiruvidakkali-Nayanar at Tirukkovalur. The date of the inscription according to the details given is A.D. 1259, December 26, Friday. The village Nenmali mentioned in the record is evidently the same as the modern Nemali in the Tirukkoyilur taluk. No. 204. (A. R. No. 196 of 1930). Kunnattur, Sriperumbudur Taluk, Chingleput District. On the west wall of the central shrine in the Tirunagesvara temple. In this record dated in the 17th year, it is stated that the assembly in charge of the central shrine in the temple of Tirunagisvaramudaiya-Nayanar at Kunrattur in Puliyur-kottam alias Kulottungasola-valanadu, a subdivision of Jayangondasola-mandalam, received 3 palankasu from Piraiyanivanudalar, the daughter of Ponnalvar, a servant attached to the temple and agreed to burn a twilight lamp before the imae of dakshinamurti set up by her in the temple. It may be pointed out here that in this inscription no distinction is made between the territorial divisions ‘kottam’ and ‘valanadu’. No. 205. (A. R. No. 314 of 1911). Velachcheri, Saidapet Taluk, Chingleput District. On the south wall of the central shrine in the Dandesvara temple.
This inscription records a gift of 9 panam made in the 18th year of the chief for burning a twilight lamp for 7 naligai (i.e. 2 hours and 48 minutes) daily, in the temple of Tiruttandisuramudaiya-Nayanar at Velichcheri alias Jinachintamani-chaturvedimangalam, by Marududaiyan Soran Ariyan of Kirangudi in Sola-mandalam. The name Jina(Dina) chintamani-chaturvedimangalam came to be applied to Velachcheri from about the time of Kulottunga-Chola III, because the earlier inscriptions of the place do not mention it. The village Kirangudi may be identified with the village of the same name in the Nannilam taluk of the Tanjore district. No. 206. (A. R. No. 432 of 1921). Tiruvennainallur, Tirukkoyilur Taluk, South Arcot District. On the west wall of the mandapa containing the Somaskanda images in the Kripapurisvara temple. This inscription records that the chief exempted, from his 18th year, the garden called ‘Anaikku-arasu-valangun-perumal[6]-tiruttoppu’ at Tiruvennainallur and ‘Kopperunjingan-toppur’ at Silagampatti which he had presented to the temple and also other devadana lands from payment of taxes and that he ordered the amount thus remitted to be utilized for rearing gardens (toppu) and with the balance, if any, to provide for worship and repairs in the temple of Atkondadeva at Tiruvennainallur. The epithet Anaikku-arasu-valangum-perumal, which means ‘he who gave away the kingdom for an elephant’ has not been met with before, and it is not known what incident it refers to. The document is attested by Kopperunjinga, Tondaiman, Viluppadarayan and Kurukulattaraiyan. | > | No. 207. (A. R. No. 417 of 1909). Siddhalingamadam, Tirukkoyilur Taluk, South Arcot District. On the east wall of the prakara in the Vyaghrapadesvara temple. This record of the 19th year registers the agreement made by the Sivabrahmanas of the temple of Tiruppulippagava-Nayanar at Sirringur, a brahmadeya in Kurukkaik-kurram, a subdivision of Rajaraja-valanadu, to burn a perpetual lamp before the god for 32 cows received by them from Avanialappiranda Kopperunjingadeva. Sirringur is the same as the present Siddhalingamadam where this inscription is found. According to the astronomical details given, the date of the record is A.D. 1262, May 8, Monday. No. 208. (A. R. No. 13 of 1911). Tirumalisai, Sriperumbudur Taluk, Chingleput District. On the north base of the Jagannatha-Perumal temple. This is a fragmentary record of the chief dated in the 19th year. It registers a gift, after purchase, by two bhattas of the village, of some house-sites to the god Tirumalisai-Emberuman at Tirumali[sai] alias Pukkaturaivallava-chaturvedimangalam. No. 209. (A. R. No. 319 of 1913). Chidambaram, Chidambaram Taluk, South Arcot District. On the north wall of the third prakara in the Nataraja temple. This inscription dated in the 19th year of Sakalabhuvanachakravarttin Avanialappirandar alias Kopperunjinga, records an order of Solakon issued to the authorities of the temple at Chidambaram to engrave on the walls of their temple, the tax-free gift of the garden called ‘Valiyadimaikondan’[7] at Vikramasingapuram belonging to the god Aludaiya-Nayanar and the land granted for the maintenance of 10 servants looking after this garden, comprising in all 47 ½ ma of land in extent. No. 210. (A. R. No. 394 of 1918). Shiyali, Shiyali Taluk, Tanjore District. On the east wall of the first prakara of the Brahmpurisvara temple. This is a damaged inscription dated in the 19th year. It records a grant of land by Devargaldevan of Gudalur in Jayangondasola-valanadu for providing offerings to the god, evidently at Shiyali. The astronomical details of date given in the inscription correspond to A.D. 1263, January 24, Wednesday. The regnal year quoted is an expired one. No. 211. (A. R. No. 395 of 1918). On the same wall. This is also a damaged record dated in the 19th year. It is connected with the previous inscription and registers a grant of land as tirunamattukkani in Olaiyamangalam situated in Vennaiyur-nadu, a subdivision of rajadhiraja-valanadu, by a certain Singaravalamudikavittan. Olaiyamangalam may be identified with the village Oliyamputtur in the Shiyali taluk of the Tanjore district. | > | No. 212. (A. R. No. 365 of 1919). Little Conjeeveram, Conjeeveram Taluk, Chingleput District. On the east side of the ‘rock’ in the Arulala-Perumal temple. This is also a record of the 19th year and it registers a gift of 96 sheep and a ram by Arunagirip-perumal, one of the sons of Pillaiyar Panchanadivana Nilagangaraiyar[8], for supplying daily, by the measure Ariyennavallanali, one nail of curds, and one ulakku of ghee for burning a perpetual lamp in the temple of Arulalap-Perumal, ‘who was pleased to stand’ at Tiruvattiyur in Kanchipuram. The donor Arunagiripperumal also figures in the regime of Vijaya-Gandagopala[9] and Jatavarman Sundara-Pandya.[10] The astronomical citations are correct for A.D. 1261, September 1, Thursday. No. 213. (A. R. No. 316 of 1921). Tirukkoyilur, Tirukkoyilur Taluk, South Arcot District. On the north wall of the second prakara in the Trivikrama-Perumal temple. Like the previous one, this inscription also refers to an endowment for a lamp made in the 19th year of the chief. It registers a gift of 32 cows and 1 bull by Avaniyalappirandan Kopperunjinga to supply daily 1 ulakku of ghee by the measure Ulagalandan-nali for burning a perpetual lamp in the temple of Tiruvidaikkali-Nayanar at Tirukkovalur in Kurukkaik-kurram, a subdivision of Miladu alias Janantha-valanadu. The date of the record, according to the details given, is A.D. 1261, November 28, Monday[11]. No. 214. (A. R. No. 213 of 1929-30). Kunnattur, Sriperumbudur Taluk, Chingleput District. On the east wall of the Kalyana-mandapa in the Tirunagesvara temple. This inscription dated in the 1[9]th year states that the assembly in charge of the central shrine of the Tirunagisvaramudaiya-Nayanar temple at Kunrattur in Kunrattur-nadu received 3 palan-kasu from Kannudai-Nachchiyar, daughter of a devaradiyal named Ponniyar and agreed to maintain a twilight lamp in the temple. No. 215. (A. R. No. 103 of 1934-35). Chidambaram, Chidambaram Taluk, South Arcot District. ON the north wall of the second prakara in the Nataraja temple. This inscription is dated in the 19th year and registers an order of Solakon issued to the authorities of the temple at Chidambaram to engrave on its walls a grant of 80 ma of land given for a flower-garden called ‘Sokkachchiyan-kamugu-tirunandavanam’ in Bhupalasundarasolanallur situated in Vesalippadip-parru. According to the original grant the extent of this garden was only 63 and odd ma of land, but when measured by the ‘Sokkachchiyan-kol’, it showed an increase and actually measured 80 ma. The kadamai tax on the increased land now noticed was remitted up to the 18th year of the chief and the inscription was also ordered to be engraved on the same wall where the original gift of this garden was engraved[12] in the 15th year of Periyadevar i.e., Kopperunjinga I. No. 216. (A. R. No. 105 of 1934-35). On the west wall of the third prakara in the same temple. This damaged record dated in the 19th year, registers an order of the officer Solakon exempting fom taes the lands given for the maintenance of our gardeners looking after the garden called ‘Tiruchchirrambalamudaiyan-tirunandavanam’ which was formed by Gangoli Tiruchchirrambalamudaiyar alias Udaiyar Isvarasivar of Savarnna-gotra and belonging to the Southern Radha country in Uttarapatha, for providing garlands to the god Udaiyar Tiruchchirrambalamudaiyar and the goddess Tirukkamakkottamudaiya-Periyanachchiyar. Radha country corresponds to a portion of the present Bengal province, which was formerly divided into two divisions, the northern and the southern. The portion to the north of the river Ajaya, including a portion of the district of Murshidabad was known as Uttara-Radha and that to the south as Dakshina-Radha[13]. No. 217. (A. R. No. 115 of 1934-35). Arakandanallur, Tirukkoyilur Taluk, South Arcot District. On the west wall of the mandapa in front of the central shrine in the Oppilamanisvara temple. This record, dated in the 19th year, registers a gift of 32 cows by Avanialappirandan Valvallaperumal Kopperunjinga for burning a twilight lamp in the temple of the god Opporuvarumillada-Nayanar at Tiru-Araiyaninallur in Udaikkadu ‘on the northern bank of the river Pennai’ in Vanagoppadi. The title ‘Valvallaperumal’ or its Sanskrit variant viz., Khadgamalla is found in the records at Tiruvannamalai (S.I.I. Vol. VIII, No. 69), Attur (No. 120 above), Tiruvakkarai (No. 246 below), Tirupurantakam (No. 247 below) and Tirupati (No. 73 of 1889). The astronomical details given here are the same as in No. 213 above and point to A.D. 1261, November 28, Monday as the date of these two inscriptions. | > | No. 218. (A. R. No. 356 of 1919). Little Conjeeveram, Conjeeveram Taluk, Chingleput District. On the east side of the ‘rock’ in the Arulala-Perumal temple. This inscription refers to the provision made for a lamp in the 20th year of the chief. It records the agreement made by the trustees of the temple of Arulalap-Perumal to burn a perpetual lamp before the god for 15 Nellur-madai received by them from Sevvakkan, sister-in-law of Annaladevan of Nellur. This record gives 15 Nellur-madai as equivalent to 331 Perumal-rasi[panam]. No. 219. (A. R. No. 499 of 1921). Tiruvennainallur, Tirukkoyilur Taluk, South Arcot District. On the east wall of the mandapa in front of the central shrine in the Vaikuntha-Perumal temple. This inscription, also dated in the 20th year, registers a gift of 4 cows each by three persons, viz., Kuravaseri Isvara-Bhattan, a resident of the agrahara Sevalai, Varadaraja-Bhattan of Perumpandur and Muvayirakkon Madiyan, a shepherd attached to the temple, for burning on the whole three twilight lamps in the temple of Vaikunthatt-Emberuman at Tiruvennainallur. The cows were left in charge of shepherds who had to supply monthly 1 nali of ghee for each lamp, as measured by the standard measure Arumolidevan-nali. No. 220. (A. R. No. 392 of 1928-29). Ponnur, Wandiwash Taluk, North Arcot District. On the door-jamb (proper right) of the central shrine in the Alagapperumal temple. This record is damaged in the middle. It is dated in the 21st year and refers to and endowment made by Aruvandai[14] Andan Tiruchchorrutturaiyudaiyan Sorappillai of Ponnur[15] alias Alagiyasolanallur. The document is attested by Villavarayan, Adiyaman and Seliyadaraiyan, the accountant of the nadu. No. 221. (A. R. No. 119 of 1904). Tiruthnagari, Cuddalore Taluk, Suth Arcot District. On the north base of the central shrine in the Sivankuresvara temple. This inscription of the 22nd year records the remission of a number of specified taxes on the devadana and tirunamattukkani lands and on the village Tiruttinainagar, made by the chief, in order to meet the expenses of offerings, unguents, lamps, festivals, etc., in the temple of Tiruttinainagar-Udaiyar. No. 222. (A. R. No. 54 of 1930-31). Tirukkodikaval, Kumbakonam Taluk, Tanjore District. ON the east wall (outside) of the first prakara in the Tirukkodisvara temple. This inscription, also dated in the 22nd year, registers a remission deed (iraimuraipraman-isaivu-tittu) given by the devakanmis of the temple at Tirukkodika in Nallarrur-nadu, a subdivision of Virudarajabhayankara-valanadu, to Manuvurudaiyar Varantarum Kuttapperumal residing at Gangaikondasolapuram. The latter set up the image of Tirupperundurai-Aludaiyar in the temple and presented 200 kuli of tax-free land and 150 kasu for expenses to the temple authorities. The date of the record, according t the details given, is A.D. 1264, October 9, Thursday, the month being Tula, which is damaged in the inscription. | > | No. 223. (A. R. No. 192 of 1927-28). Tiruvalanjuli, KUmbakonam Taluk, Tanjore District. ON the base of the east wall of the mandapa in front of the central shrine in the Kapardisvara temple. A gift of land and house-sites in Padakkai Korrangudi alias Kulotltungasolanallur, lhamlet of Akhilanayaka-chaturvedimangalam, made by Somasivan of Gomadam to the temple of Tiruvalanjuli-Udaiyar is recorded in this inscription of the 24th year. The village Korrangudi may be identified with one of the three villages of the same name in the Kumbakonam taluk. It may be pointed out here that this and the next record come from Tiruvalanjuli in the interior of the Tanjore district where inscriptions of Kopperunjingadeva are rarely found. The details given for calculating the date of this inscription are not regular. No. 224. (A. R. No. 194 of 1927-28). On the base of the north wall of the same mandapa. This record of the 24th year, like No. 199 above from Pallavarayanpettai, deals with defaulters in payment of land revenue. It states that Tirunattamadi-Bhattan of Gomadam held lands at Korrangudi alias Kulottungasolanallur. Evidently after his death, the payment of taxes on this land, which fell into arrears, devolved upon his two sons Yajna-Bhattan and Sundarattodu-udaiyan and his wife Vanduva[r] kulalichchani. Since there was nobody to stand surety for them, they agreed to pay up the arrears by raising a loan from the treasury of Tiruvalanjuli-udaiya-Nayanar and Vellaippilaiyar and from the Malaiyalar of Malai-mandalam who seem to have established a settlement here from the West Coast. They paid only a portion of the dues, but being unable to pay the balance, left the village. The duty of collecting the arrears fell on the assembly of Akhilanayakachcheri, a devadana in Akhilanayaka-chaturvedimangalam, who, to clear the debts and realize the amount due, sold their lands and house-sites, with the sanction of the royal officer Vattarayar, as tirunamattukkani to the temple of Tiruvalanjuli-Udaiyar. The duty of collecting arrears in land revenue invariably fell on the assembly, who, in such cases, had to apply to the king for permission to confiscate lands. A record of Rajaraja I[16] states that the period of default should be at least two full years to justify such a step. According to the details given, the date of this inscription is A.D. 1266, August 9, Monday, the nakshatra being Anuradha, not Uttiradam as cited in the record. The territorial division Uyyakkondar-valanadu is stated to be situated between the rivers Arisil and Kaveri, in an inscription from Tanjore.[17] No. 225. (A. R. No. 180 of 1929-30). Kunnattur, Sriperumbudur Taluk, Chingleput District. On the south wall of the central shrine in the Kandalisvara temple. This inscription is dated in the 24 year and it states that two Sivabrahmanas of the temple of Kandanisvaramudaiya-Nayanar agreed to maintain a perpetual lamp in the temple with the money endowed by their maternal aunt. Pallva Inscriptions Nos.226 to 250 No. 226. (A. R. No. 112 of 1934-35). Arakandanallur, Tirukkoyilur Taluk, South Arcot District. On the south wall of the mandapa in front of the central shrine in the Oppilamanisvara temple. This inscription, dated in the [2]4th year, records a gift of 2,000 kuli of land by the tanattar of the temple of Opporuvarmullada-Nayanar at Tiruvaraiyaninallur in Udaikkadu-nadu ‘on the north bank of the river Pennai’, to Nagattambaiyan Eduttapadampadiyan, a Vaniga of Tirukkovallur, for repairing, at their request, the bund of the local tank which had been in ruins for a long time. The record also points out that the lands belonging to the temple had to remain uncultivated owing to breaches in the tank. No. 227. (A. R. No. 62 of 1918). Vriddhachalam, Vriddhachalam Taluk, South Arcot District. On the third gopura (left of entrance) of the Vriddhagirisvara temple. This inscription of the 25th year records a gift of 32 cows and a bull to supply 1 ulakku of ghee daily by the measure Devasriyan-nali, for burning a perpetual lamp in the temple of the god at Tirumudukunram in Paruvurk-kurram, a subdivision of Merka-nadu Irungolappadi in Virudarajabhayankara-valanadu ‘on the northern bank’ (of the Pennai), by Tiruvarangan Periyanayan alias Kopperunjingavelar of Gudalur in Merka-nadu. The donor also presented a lamp-stand weighing 193 palam for the lamp. With the emendation Pusam for nakshatra Puram the details of date given in the inscription correspond to A.D. 1268, January 29, Sunday. No. 228. (A. R. No. 226 of 1927). Tirumangalakkudi, Kumbakonam Taluk, Tanjore District. On the north wall of the verandah round the central shrine in the Prananathesvara temple. This inscription dated in the 2[5]th year, states that Arayan Udaiyancheydan alias Tondaiman of Perumangalam in Arkattuk-urram, a subdivision of Pandikulasani-valanadu, presented lands after purchasing them from the andars of Puranavitankamangalam, as tirunamattukkani to the god Alappirandisvaram-Udaiyar set up by him in the Nayakar-tirumandapa situated in the first prakara of the temple of Purana-Nayanar at Tirumangalakkudi. It may be noted here that verse 94 of the Solamandala-satakam describes the exploits of a certain chief of Perumangalam near Pullirukkuvelur who emulated the victory of Kadavarkon (Pallava king) and helped the Chola king against some northern foes. No. 229. (A. R. No. 466 of 1921). Tiruvennainallur, Tirukkoyilur Taluk, South Arcot District. On the gopura (left of entrance) of the Kripapurisvara temple. A gift of two trumpets weighing 118½ kalanju of silver to the god Atkondadeva at Tiruvennainallur by Perumal Palavavanachchokkan Rahuttarayavelan of Siruputtur is registered in this inscription of the 26th year. The details of date are not regular. Since the weekday is not given, the date cannot be verified. No. 230. (A. R. No. 170 of 1918). Brahmadesam, Villupuram Taluk, South Arcot District. On the south wall of the verandah of the first prakara in the Brahmapurisvara temple. This inscription gives Virapratapa, Bhuvanaikavira[1] and Alagiya-Pallava as the titles of Kopperunjingadeva. It is dated in the 27th year and records the writ of the officer Kachchiyarayan issued under orders of the chief to the trustees of the temple of Brahmisvaram-Udaiyar regarding 20 ma of land which was situated in Panaiyur, a hamlet of Ogur and originally granted, free of taxes, for the maintenance of a matha. The new order now issued retained only 4 out of 20 ma of land as madappuram transferring the remaining 16 ma as devadana in order to conduct, from its income, a festival on the day of ‘Tiruvonam’ the natal star of the chief, to provide 1 padakku of rice daily in the month of Avani for offerings to the god during the service Alagiyapallavan-sandi instituted in his name and for repairs to the temple. The astronomical details of date given correspond to A.D. 1269, November 2, Saturday.
No. 231. (A. R. No. 431 of 1921). Tiruvennainallur, Tirukkoyilur Taluk, South Arcot District. On the west wall of the mandapa containing the somaskanda images in the Kripapurisvara temple. This inscription, also of the 27th year, records the gift of a pair of silver trumpets called ‘Pichchanenru-padachchonnan’ weighing 55 kalanju and a gold anklet weighing 2 kalanju to the god Atkondadeva at Tiruvennainallur by the Madhyastha Udaiyan Sri-Kaylaymudaiyan of Senji. The astronomical details given are regular for A.D. 1268, March 28, Wednesday; but this date falls in the 25th year of the chief. In the 27th year i.e., A.D. 1270, the nearest equivalent is April 6, but the weekday is Sunday, not Wednesday as cited in the record. The name ‘Pichchanenru-padachchonnan’ has reference to the god at this place and to the tradition that saint Sundara was directed by the god to address him as ‘Pittan i.e., Pichchan.’ No. 232. (A. R. No. 498 of 1921). On the north wall of the mandapa in front of the central shrine in the vaikuntha-Perumal temple in the same village. | > | This is also dated in the 27th year and it records a gift of 4 cows to supply monthly 1 nali of ghee by the measure Arumolideva-nali for burning a twilight lamp in the temple of Sri-Vaiku(nda)nthadeva at Tiruvennainallur, by Perungakon Sivanandan, a shepherd residing at Kayirurpattu. No. 233. (A. R. No. 85 of 1931-32). Tiruvayppadi, Kumbakonam Taluk, Tanjore District. On the east wall of the mandapa in front of the central shrine in the Kshirapurisvara temple. This inscription dated in the 29th year, is one of the few records of the chief found in the Tanjore district. It registers an order of the mulaparushai of Senalur in Milalai-nadu, a subdivision of Virudarajabhayankara-valanadu, to include as urkil-iraiyili two veli of land belonging to the temple of the god at Tiruvappadi. The necessary alternations consequent on this decision were also ordered to be made in the colugo register. The astronomical details given point to December 19, Saturday, A.D. 1271, as the date of the record. No. 234. (A. R. No. 154 of 1906). Elavanasur, Tirukkoyilur Taluk, South Arcot District. On the west wall of the second prakra of the Gramardhanathesvara temple. In the present inscription, it is stated that a gift made in the 2nd year was engraved on stone in the 30th year of the chief. It records a gift of 1 veli of land in Mambattur, free of taxes, for providing worship and offerings in the temple of Urbagankondaruliya-Mahadeva at Iraiyanaraiyur alias Solakerala-chaturvedimangalam, a brahmadeya in Paranur-kurram, a subdivision of Maladu alias Jananatha-valanadu, by Vanakovaraiyar Vannenja-Nayanar. The document is attested by the Kelvi-mudali Singalarayar, Ra[ja]virarayar and Rajendrasola-Brahmarayar and by Viluppadarayar, the engraver of royal records. The donor, who belongs to Aragalur, had already figured in the 11th year of Kopperunjingadeva. The village Mambattu is identical with Mambalappattu in the Villupuram taluk and close to Tirukkoyilur. According to the astronomical details given, the date of the record is A.D. 1272, October 10, Monday. No. 235. (A. R. No. 159 of 1906). On the same wall. This is similar to the above inscription and it is also dated in the 30th year. It registers a gift of 1 veli of land in Puttendal-kalani situated in Mambattur made in the 3rd year, to the same god and for the same purpose by Ponparappina Vanakovaraiyar. Among the Kelvi-mudalias, Singalarayar, Madhurantaka-Brahmarayar and Kurukularayar, attested the record. Ponparappinavelar, the officer who drafted orders also attested the document. The donor mentioned in this inscription was a chief of Aragalur, a town in the present Attur taluk of the Salem district. His ancestors served the Chola king Kulotltunga-Chola III from about A.D. 1182[2]. Ponparappinan is a family title referring to the gilding of the central shrine of the Arunachalesvara temple at Tiruvannamalai. The astronomical details given here are the same as those in the previous inscription. | > | No. 236. (A. R. No. 291 of 1919). Avur, Tiruvannamalai Taluk, North Arcot District. On the east wall of the mandapa in front of the central shrine in the ruined Siva temple. This is an incomplete inscription dated in the 30th year[3] of the chief. It appears to record the setting up of the image of Astradeva during the administration of Surandar alias Jeyasevakan-Chediyarayar in the temple of Tiruvagattisvaramudaiya-Nayanar at Avur in Chedi-mandalam ‘on the northern bank of the river Pennai’, by the merchants of the Eighteen Divisions, who are introduced with a number of epithets. In other inscriptions this body of merchants is called Tisai-ayirattu-Ainnurruvar[4]. From the mistakes in the text, the inscription appears to have been engraved by a person not conversant with the matter of the record. Astradeva is a deified weapon, which is usually taken out in advance of the processional image during festival days. The astronomical details in the inscription point to A.D. 1272, September 29, Thursday as its date. No. 237. (A. R. No. 221 of 1930-31). Manamadi, Chingleput Taluk and District. On the south wall of the central shrine in the Tirukkarisvara temple. This record of the 31st year registers a gift of cattle for maintaining a twilight lamp in the temple of Tirukkarapuramudaiya-Nayanar at Vanavanmadevi-chaturvedimangalam, by Sivadasan Ishabavaganadevan (Rishabhavahanadevan) Tiruvegambamudaiyan, the accountant of the village and his brother Alavanda-Pillai. The devakanmis of the temple took charge of the cows and agreed to maintain the lamp. No. 238. (A. R. No. 148 of 1932-33). Tirukkalukkunram, Chingleput Taluk and District. On the south wall of the first prakara (outside) of the Bhaktavatsalesvara temple. In this record of the 31st year, the first stone containing the beginning of lines is lost. Some of the inscribed stones are also misplaced, thus indicating the renovation of the wall in later times. The inscription registers the agreement made by Sampatidevan alias Idaikkadadevan to supply ghee for a perpetual lamp to the god [Ti]rukkalukkunramudaiya-Nayanar, in return for the sheep, cows and lands obtained formerly as endowment, from several persons, by his father Idaikkadadevan. The astronomical details given point to A.D. 1273, November 6, Monday as the date of the record. No. 239. (A. R. No. 95 of 1934-35). Vriddhachalam, Vriddhachalam Taluk, South Arcot District. On the east wall of the mandapa in front of the central shrine in the Vriddhagirisvara temple. This inscription, also engraved in the 31st year, registers a gift of 32 cows and 1 bull by Amudandai alias Valuvarayar, son of Ainjadaperumal alias Gangayarayar, one of the officers of the household (utkottu-mudali) of the chief, for a perpetual lamp to the god at Tirumudukunram in Paruvur-kurram, a subdivision of Merka-nadu Irungolappadi-nadu in Virudarajabhayankara-valanadu ‘on the north bank’. The details of date given in the record correspond to A.D. 1274, March 4, Sunday. No. 240. (A. R. No. 290 of 1919). Avur Tiruvannamalai Taluk, North Arcot District. On the south wall of the central shrine in the ruined Siva temple. This is a fragmentary record dated in the 32nd year of the chief. It registers some provision made to the god Tiruvagattisuramudaiya-Nayanar for the welfare of Vanniyanar alias Manabharana-Chediyarayar. The astronomical details given in the inscription are not regular. Su. Prathama and nakshatra Ardra cannot combine in the month of Mesha. | > | No. 241. (A. R. No. 300 of 1919). On the south wall of the mandapa in front of the central shrine of the same temple. This inscription of the 32nd year records a gift of land by Vanniyanayan Chedirayan to Bharadvaji Va[ra*]ntandan devan, a Brahmana of the village, for supplying on festival days, sandal paste, scented powder and incense for the sacred bath of the god Tiruvagattisuramudaiya-Nayanar at Avur. The details of date given in the record are not regular. The intended date is probably A.D. 1274, April 8, Sunday. No. 242. (A. R. No. 500 of 1921). Tiruvennainallur, Tirukkoyilur Taluk, South Arcot District. On the north wall of the mandapa in front of the central shrine in the Vaikuntha-Perumal temple. In this incomplete record of the 32nd year, it is stated that Tiruvaykkulattuppillai of Milalai residing at Tiruvennainallur made provision for the supply of 1 nali of ghee (daily) by the standard measure Arumolidevan for burning a sacred lamp before the image of Tiruppanalvar one of the twelve Vaishnava saints, which he had set up in the temple of Sri-Vaikuntattemperuman at Tiruvennainallur. No. 243. (A. R. No. 160 of 1932-33). Tirukkalunkkunram, Chingleput Taluk, Chingleput District. On the south wall of the second prakara in the Bhaktavatsalesvara temple. This is an incomplete inscription dated in the 34th year. It records an endowment made to the god Tirukkalukkunramudaiya-Nayanar on the hill at Tirukkalukkunram in Kalattur-kottam, a district of Ja[ya*]ngondasola-mandalam by Ra[ja*]ra[ja*]k-Kadakkankondar Meyyabarani. This lady is stated to have been the wife of Rajarajak-Kada[kka*]nkondar in another inscription from the same village.[5] According to the astronomical details given, the date of the record is A.D. 1277, May 20, Thursday. No. 244. (A. R. No. 370 of 1908). Neyvanai, Tirukkoyilur Taluk, South Arcot District. On the north wall of the central shrine in the Svarnaghatsvara temple. This is an incomplete inscription dated in the 36th year of the chief. It records an undertaking given by the Sivabrahmanas of the temple of Porkudankuduttaruliya-Nayanar at Tirunelvanai, to provide offerings to the god during the festival in the month of Chittirai, in lieu of the interest calculated at 3 kuruni per kalam, on 30 kalam of paddy received from Arasan Tiruttonda-Nambi, a devarkanmi having rights in the temples at Tiruvannamalai and Tirukkovalur. No. 245. (A. R. No. 104 of 1934-35). Chidambaram, Chidambaram Taluk, South Arcot District. On the west wall of the second prakara in the Nataraja temple. This inscription, dated in the 36th year, registers an order of the officer Venadudaiyan to the authorities of the temple at Chidambaram, to engrave an inscription on the ‘Vikkiramasolan-tirumaligai’, close to the record pertaining to Brahmanas of Irumarabuntuyya-Perumal-chaturvedimangalam, a hamlet of Korrangudi. The inscription now ordered to be engraved records grant of exemption from payment of taxes on 10 veli of land[6] purchased and presented by a certain Alagiya Tiruvaiyarudaiyar belonging to the ‘Tirunavukkarasu-Tentirumadam’ situated in the street ‘Ambalanayaka-perunteruvu’, to certain Brahmans whom he settled in the agrahara called Tillainayaka-chaturvedimangalam and for offerings to the image of the god Kulottungasola-Vinayakappillaiyar set up by him at the mugakkattanam on the east side of the temple. The Brahmans had to recite the Vedas on important occasions such as when the processional image was taken out in procession in car and during the sacred bath of the deity in temple and also to chant benedictory verses when it halted in the garden ‘Kulottungasolan-tiruttoppu’. | > | No. 246. (A. R. No. 191 of 1904). Tiruvakkarai, Villupuram Taluk, South Arcot District. On the south base of the 1000-pillar mandapa inside the second prakara of the Chandramaulisvara temple. This present inscription which is not dated gives the surnames Kadavan Avaniyalappirandan, Sarvanjan, Khadgamalla[7], and Kripanamalla to Kopperunjinga II. It records that the chief constructed a sluice, with a feeder-channel, to the tank at Olugarai. In the Sanskrit version appended to the epigraph the channel is stated to have been named ‘Tribhuvananripanatha.’ The village Olugarai is in French India about 2 miles from Pondicherry. It was also known as Kulottungasolanallur (A. R. No. 175 of 1904), evidently after Kulottunga-Chola I. No. 247. (A. R. No. 198 of 1905). Tripurantakam, Markapur Taluk, Kurnool District. On the north wall of the kitchen in the Tripurantakesvara temple. This is a Grantha inscription praising the greatness of Maharajasimha, i.e., Kopperunjinga (II), son of Jiyamahipati by his wife Silavati. Jiyamahipati is the same as the Tamil Siyan in the name Alagiya-Siyan. No donation to the local temple is recorded in this inscription, but its eulogistic character is emphasized by engraving a Nagari[8] and Telugu[9] version of it in the same temple. The chief is called an ornament of the Kathaka race, Avanyavanasambhavah, Sarvanjna, Khadgamalla, Nissankamalla[10] etc., He claims to have ‘destroyed the pride of the Karnata king’ and to have been a ‘Sun to the lotus tank of the Chola family’. He was a devotee at the feet of the god at Chidambaram, where he built the eastern gopura[11] resembling Mount Meru from the riches obtained by the conquest of his enemies and called it after his own name. The decorations on the four sides of this gopura are said to have been made with the booty acquired by subduing the four quarters and from riches used in his tularohana-ceremony. The inscription also refers to the gifts made by the chief to the temples, among others, at Draksharama, Ekamra (Conjeeveram), Virattanam, Svetajambu (Jambukesvram), Madura[12] and Kalahasti. His inscriptions are not, however, found in the last mentioned three places; but they are found at Tirupati close to Kalahasti wherein he is styled ‘Kanchi-Nayaka.’ His Draksharama inscription is dated in Saka 1184 (A. D 1262) and since his gift at this place is referred to in the present record, the latter has to be placed after that date, if not at a later time in the very same year. Two important statements made in this inscription establish Kopperunjinga’s relationship with the Cholas and the Pandyas. He claims to have elevated in the south a Chola prince ‘who was shuddering with fear’ (1. 9). The Chola prince referred to was evidently Rajendra-Chola III who must have received assistance from the Kadava chief, probably against Rajaraja III. He also calls himself a sutradhara in the installation (sthapana) of the Pandyaraya. This suggests that Kopperunjinga should have proceeded to the north as an advance-guard of the Pandya ruler Jatavarman Sundara-Pandya I. No. 248. (A. R. No. 358 of 1909). Tayanur, Tirukkoyilur Taluk, South Arcot District. On the south wall of the ruined Siva temple. The date of this inscription of Sakalabhuvanachakravartin Avanialappirandan Kopperunjingadeva is lost. It records a gift of 4 cows by Mangalankilan Devadidevan Malaiyan of Tayanur for burning a twilight lamp in the temple of Kanakkamalai Audiaya-Nayanar. The village Tayanur may be identified with one of the two villages of the name in the Tirukkoyilur taluk. No. 249. (A. R. No. 321 of 1913). Chidambaram, Chidambaram Taluk, South Arcot District. On a pillar at the western entrance into the second prakara of the Nataraja temple. The present inscription states that the pillar (tirunilaikal) on which it is engraved was the gift of Perumalpillai alias Solakonar, an officer (mudali) of Avanialappirandan Kopperunjinga, on behalf of his master. | > | No. 250. (A. R. No. 324 of 1913). In the same temple. On the door post of a new entrance close to the outer east gopura of the same temple. Same as No. 249 above.
Pallva Inscriptions Nos.251 to 260 No. 251. (A. R. No. 325 of 1913). In the same temple. On the right doorjamb in the main entrance into the Sivakami-Amman shrine. The present inscription states that the pillar (tirunilaikal) on which it is engraved was the gift of Perumalpillai alias Solakonar, an officer (mudali) of Avanialappirandan Kopperunjinga, on behalf of his master. No. 252. (A. R. No. 367 of 1918). Shiyali, Shiyali Taluk, Tanjore District. On a slab built into the floor of the inner circuit of the Brahmapurisvara temple. This fragmentary inscription records a gift of land for reciting the tiruppadiyam hymns in the temple of [Aludaiya]-Pillaiyar. No. 253. (A. R. No. 391 of 1918). On the south wall of the first prakara in the same temple. In this damaged inscription the regnal year is lost. Some of the inscribed slabs are also missing. It seems to record the gift of a garden, free of taxes, in Akkur, to the Padimattar of the temple of Mahasastan Peruvembudaiyar by (the authorities) of the temple of Tiruttonipuramudaiyar. No. 254. (A. R. No. 543 of 1920). Kattumannarkoyil, Chidambaram Taluk, South Arcot District. On the north wall of the central shrine in the Viranarayanasvamin temple. This damaged inscription registers the kadaiyidu granted by the officer (mudaliyar) Iladattaraiyar under the following circumstances: Owing to some offence of . . . . . . . . . . Brahmarayan, his lands measuring 34 ma in extent were ordered to be sold in the 15th year and 295th day of the rule of the chief. According to the decision of the officer mentioned above to sell these lands to temples which had surplus money left, the temple of Tuvarapati-Emberuman purchased them for 20,000 kasu from the amount provided for buying ornaments to the god Mannanar. On the representation of the trustees of the temple that the planting of boundary stones and the engraving of this transaction on temple walls had not yet been carried out, Iladattaraiyar now issued a kadaiyidu for completing the procedure. The document is signed by the accountant Alattudaiyan and Umiyur Tiruvenkadu-Bhattan. No. 255. (A. R. No. 388 of 1921). Tiruvadi, Cuddalore Taluk, South Arcot District. On the south wall of the first prakara in the Tiruvirattanesvara temple. Only a portion of this inscription is preserved. The date of the epigraph is also lost. It records the provision made by Surainayakan Pugalalvan for burning a perpetual lamp in the temple of Tiruvirattanamudaiya-Nayanar at ……….[pu]ram in Tirumunaippadi, situated in Rajadhiraja-valanadu. No. 256. (A. R. No. 433 of 1921). Tiruvennainallur, Tirukkoyilur Taluk, South Arcot District. On the west wall of the mandapa containing the Somskanda images, in the Kripapurisvara temple. This is a memorandum issued to Chinattaraiyan who was in charge of Vilinallur in Sendamangalapparru, evidently in the time of Kopperunjingadeva. It states that the kaniyalar planted areca-palms and betel creepers from the 26th year of the chief on lands in Vilinallur watered by the spring-channel which irrigated the village Ponmeyndasolamangalam, belonging to the god Atkondadeva at Tiruvennainallur. Objection having been raised to the use of this channel in the village Vilinallur, facilities were, on representation, provided for raising new groves on lands with wells and also for exchanging lands which ere assessed at a lower rate. The document is attested by kopperunjinga and Tondaiman, who also figure as signatories in a record of Sakalabhuvanachakravartti Avanialappirandan Kopperunjingadeva, dated in the 18th year[1]. No. 257. (A. R. No. 484 of 1921). On the north wall of the central shrine in the Vaikuntha-Perumal temple in the same village.
This is in an order of Kadavarayan issued to the trustees of the temple of Alagiyapallava-vinnagar-Emberuman at Tiruvennainallur remitting the taxes on the tiruvidaiyattam lands, for effecting repairs to the temple which was constructed by his mother but which had become ruined after the death of his father Manavalapperumal. The order is signed by Kadavarayan. It may be noted that the god Vaikuntha-Perumal at Tiruvennainallur was called Alagiyapallava-vinnagar-Emberuman after the surname of Manavalapperumal[2], the father of Kopperunjingadeva II. The donor Kadavarayan may be identified with Kopperunjingadeva (II). No. 258. (A. R. No. 503 of 1926). Omampuliyur, Chidambaram Taluk, South Arcot District. On the west and south walls of the central shrine in the Pranava-Vyaghrapurisvara temple. The date of this damaged inscription is lost. It gives an instance of how the temple came to the rescue of persons placed in financial difficulties. The record states that certain Brahmans of Ulagalandasola-chaturvedimangalam, a brahmadeya in Merka-nadu, a subdivision of Virudarajabhayankara-valanadu ‘on the northern bank’, had stood surety for some tenants who went away without paying the dues on their lands. The duty of paying the arrears of dues devolved upon these persons, who when pressed for payment tried in vain to transfer the lands to others. Finally they requested the trustees of the temple, evidently at Omampuliyur, to advance them money by taking at least a portion of the land as tirunamattukkani. The trustees thereupon sold some ornaments in the treasury which were perhaps not in use, and with the proceeds, assisted the Brahmans by buying the land for the temple. In this inscription Omampuliyur is called Ulagalandasola-chaturvedimangalam. | > | No. 259. (A. R. No. 383 of 1928-29). Tirupparuttikkunram, Conjeeveram Taluk, Chingleput District. On the east wall of the compount wall of the Trailokyanatha (Jain) temple.[3] This record states that the wall on which it is found was built by Alagiya-Pallavan. From paleography it may be assigned to the 13th century A.D. since the surname Alagiya-Pallavan was borne by the elder and the younger Kopperunjingadeva, it is evident that this wall must have been raised during their period, and more probably it came into existence in the time of the younger chief. No. 260. (A. R. No. 98 of 1934-35). Vriddhachalam, Vriddhachalam Taluk, South Arcot District. On the north wall of the kitchen in the Vriddhagirisvara temple. In this inscription the beginning of lines except that of the first is lost. It is engraved in continuation of No. 144 above dated in the 4th year of Kopperunjingadeva (II). It registers a gift of 96 sheep by Alappirandi Sutta[lvi] for burning a perpetual lamp in the temple of Udaiyar Tirumudukunramudaiya-Nayanar.
[2] For Manavalapperumal, see A. R. Nos. 133 of 1900, 313 of 1902, 43 and 73 of 1903, 63 of 1919 and Ep. Ind. Vol. XXIV, pp. 22 ff. [3] On the north side of the altar built round the kura tree in the same temple is a slightly damaged inscription of the 13th century recording the construction in stone of this altar to the west of the place where three sages reside (i.e., in the temple of Trailokyanatha) at Tirupparuttikkunra (near) Kachchi, by a Pallava chief. This chief is probably to be identified with Kopperunjingadeva who constructed the compound wall of the temple.
(ஆ. ரெ. எண். 98, 1934-35) விருத்தாசலம், விருத்தாசலம் தாலுகா, தென் ஆற்காடு மாவட்டம். விருத்தகிரீஸ்வரர் கோவிலின் சமையலறையின் வடக்கு சுவரில். இந்த கல்வெட்டில் முதல் வரியைத் தவிர மற்ற எல்லா வரிகளின் தொடக்கமும் அழிந்துவிட்டது. இது மேலே உள்ள எண் 144-இன் தொடர்ச்சியாகக் கல்வெட்டாகப் பொறிக்கப்பட்டுள்ளது, அது கோப்பெருஞ்சிங்கதேவர் (II) அவர்களின் நான்காம் ஆண்டில் தேதியிடப்பட்டுள்ளது. இதில், உடையார் திருமுடுகுன்றமுடைய நாயனார் கோவிலில் நிலையான விளக்கொளி எரியச் செய்ய, அலப்பிரண்டி சுட்டல்வி என்பவர் 96 ஆடுகளை வழங்கியதாகக் கூறப்பட்டுள்ளது.
குறிப்புகள்: மேலே உள்ள எண் 206-ஐப் பார்க்கவும். மணவாளப்பெருமாள் குறித்த விவரங்களுக்கு: ஆ. ரெ. எண்கள் 133 (1900), 313 (1902), 43 மற்றும் 73 (1903), 63 (1919), மற்றும் Epigraphia Indica, தொகுதி XXIV, பக்கம் 22 மற்றும் அதன் தொடர்ச்சியைப் பார்க்கவும். அதே கோவிலில் உள்ள குரா மரத்தைச் சுற்றி கட்டப்பட்ட பலிபீடத்தின் வடபுறத்தில், 13ஆம் நூற்றாண்டைச் சேர்ந்த சிறிது சேதமடைந்த கல்வெட்டு ஒன்று உள்ளது. இதில், திருப்பருத்திக்குன்றத்தில் (காஞ்சிக்கு அருகில் உள்ள) மூன்று முனிவர்கள் உறையும் இடத்தின் மேற்குப் பகுதியில், திரிலோக்யநாதர் கோவிலில், ஒரு பல்லவ மன்னனால் கல்லால் கட்டப்பட்ட பலிபீடம் குறித்த தகவல் உள்ளது. இந்த மன்னர் கோப்பெருஞ்சிங்கதேவராக இருக்கக்கூடும்; அவர் அந்த கோவிலின் சுவர்களையும் கட்டியதாகக் கூறப்படுகிறது.
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