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The Indian Analyst
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South Indian Inscriptions |
Part - III Miscellaneous Inscriptions From the Tamil Country XVI.- Inscriptions of Parakesarivarman (Aditya II Karikala) who took the head of Vira-Pandya or the Pandya (King) No. 199 to 202 Ujjivanathasvamin, Nagesvarasvamin, Mahalingasvamin temple No. 203 to 204 Nahesvarasvamin temple at Kumbakonam No. 205 Tiruvalangadu copper-plates of the sixth year of Rajendra-Chola I No.
199.â ON A PILLAR IN THE INNER ENCLOSURE OF THE UJJIVA NATHASVAMIN
TEMPLE AT UYYAKONDAN-TIRUMALAI[1] This
record of the 2nd year of king Parakesarivarman who took
the head of Vira-Pandya, has to be attributed to Aditya (II.) â
Karikala, whose defeat of the Pandya king while he was yet a
boy is mentioned in the Tiruvalangadu plates printed in the sequel.
His father Sundarachola-Parantaka II. is already described as
having driven a Pandya king into the forest.
This must be the early Vira-Pandya whose Vatteluttu
inscriptions are found in the Tinnevelly district and in which he
claims in his turn to have taken the head of the Chola.
Nandivarma-mangalam was evidently an earlier name of the
modern Uyyakkondan Tirumalai and must have been so called after the
Pallava king Nandivarman. The
temple of Karkudi is mentioned in the hymns of the Devaram.[2]
(Line
1.) In the 2nd year (of the reign) of king
Parakesarivarman who took the head of Vira-Pandya, Irungolakkon alias
Pugalvippiragandan Avanivallan gave ninety sheep which neither die
nor grow old for burning one perpetual lamp, as long as the moon and
the sun (last), to the god Paramesvara (Siva) of
Tiruk-Karkudi in Nandipanmamangalam, a brahmadeya on the
southern bank (of the Kaveri river). (LI.
12 â 16.) We, the servants of the god (devarkanmi), have
received (these) ninety (sheep) and have agreed to
burn the lamp with one ulakku of ghee every day, measured by
the ulakku marked with the trident.
This (gift) is (placed under) the protection of
all Mahesvaras.
No.
200.â ON THE NORTH WALL OF THE CENTRAL SHRINE IN THE
NAGESVARASVAMIN TEMPLE AT KUMBAKONAM[3] This
record, which belongs to the 3rd year of the reign of
king Parakesarivarman who took the head of the Pandya, registers a
grant of land by purchase by the chief Siringanudaiyan Koyilmayilai alias
Parantaka Muvendavelan for expounding the system of Prabhakara.
This teacher was the founder of a new school of Mimamsa
philosophy which was greatly popular for some time in the south.
The record under review is itself strong evidence of the
popularity of the creed. A
telugu book called Sakalarthasagara makes Prabhakara, one of
the pupils of Kumarila-Bhatta.
He was also widely known as Prabhakara-guru and was the
teacher of Salikanatha. Consequently
Prabhakaraâs period must have been about the beginning of the 8th
century A.D. See also Madras
Epigraphical Report for 1912, page 65. (Line
1.) Hail ! Prosperity ! In the 3rd year (of thereign) of
king Parakesarivarman who took the head of the Pandya (king), we the
great men of the Mulaparadai (assembly) of Tirukkudamukkil, a
devadana of Vadagarai Pambur-nadu sold of Sirringanudaiyan
Koyilmayilai alias Parantaka-Muvendavelan of Sirringan in
Inganadu, two ma out of the twenty-four veli of land
which we own as abhishekadakshina from the king, in the
village of Merkaviri in Innambarnadu as a bhattavritti, for
expounding Prabhakaram. (L.
10.) (The following are) the boundaries (of this land).
The eastern boundary is to the west of the land sold (by
us) as salabhoga. The
southern boundary is to the north of the lands of Markaviri.
The western boundary is to the east of the lands of us, the
vendors. The northern
boundary is to the south of the lands of us, the vendors. (L.
15.) I, Parantaka Muvendavelan, gave the land thus enclosed by the
four big boundaries above specified on the same terms as those that
obtained when (I) purchased (it) from the members of
the mulaparadai as a bhattavritti so as to endure till
the moon and the sun. (L.
19.) This is (placed) under the protection of the Almighty
god Vishnu.[4]
This is the writing of Parantaka. No.
201.â ON THE SAME WALL[5] This
record is dated in the 4th year of Parakesarivarman who
took the head of the Pandya king.
The donor was a woman-servant who was living in a quarter of
Tanjavur and was connected with queen Udaiyapirattiyar Kilanadigal,
mother of Anaimerrunjinar. This
name Anaimerrunjinar has been identified with prince Rajaditya, one
of the brothers of Aditya-Karikalaâs grandfather Arinjaya (Madras
Epigraphical Report for 1912, page 62). (Line
1.) Hail ! Prosperity ! In the 4th year (of the reign)
of king Parakesarivarman who took the head of the Pandya (king),
Devayan Pulalakkan alias Avanisikhamani, a palace-woman (living)
in (the quarter called) kilaivelam of Udaiyapirattiyar
Kilanadigal, the mother of Anaimerrunjinar, at Tanjavur in
Tanjavur-kurram, gave one lamp-stand for a perpetual lamp to the god
Paramesvara (Siva) of Tirukkuilkottam at Tirukkudamukkil, a devadana
in Vadagarai-Pambur-nadu. (L.
9.) (She also) gave ninety sheep for burning this perpetual
lamp daily as long as the moon and the sun (endure) with one ulakku
of ghee. The shepherd
manran Kunamari of this village received 45 (out of these ninety)
sheep
and receiving (these) forty-five agreed to measure out three nali
and three ulakku of ghee for one month at one alakku
every day and the shepherd Ayalanji Manran of this village received
45 sheep agreeing to measure out for the sacred lamp three nali
and three alakku of ghee for one month at one alakku
every day. In this way.
. . . . . . . . . . . . . . . . No.
202.â ON THE NORTH WALL OF THE CENTRAL SHRINE IN THE
MAHALINGASVAMIN TEMPLE AT TIRUVIDAIMARUDUR[6] The
record is dated in the 4th year of the reign of
Parakesarivarman who took the head of the Pandya king and provides
for the dance called
Ariyakkuttu by Kirttimaraikkadan alias
Tiruvelai-araichchakkai, in the temple of Tiruvidaimarudil.
The theatrical hall where the temple
servants, the merchants
and the kingâs officer Koyilmayilai alias Parantaka
Muvendavelan met together to decide this question appears to suggest
that the Ariyakkuttu dance must have been a regular dramatic
performance in which dancing and singing were evidently given a
prominent place.
Sakkaikuttu
which is referred to in some other inscriptions of the time of
Rajendra-Chola was evidently another variety of a dramatic dance
(see Madras Epigraphical Report for 1915, page 98, paragraph
27). Ariyam
and Tamil are mentioned as the two recognized varieties of
dance, in the commentary of Adiyarkkunallar on text lines 12 â 25
of Chapter III of Silappadigaram (see Maha V. Swaminatha
Ayyarâs edition, page 63). That
these must have been also accompanied by music is inferred from a
reference made to these very two terms in a Tanjore inscription of
Rajaraja I. (South-Indian
Inscriptions, Vol. II, page 299, section 428 â 492). The
king Parakesarivarman who took the head of Pandya king must
evidently be Aditya (II.) â Karikala,
the son of Sundara-Chola Parantaka II.
The name Sirringan-Udaiyan Koyilmayilai alias
Parantaka Muvendavelan appears in No. 200 above.
His name also occurs frequently in the records of
Uttama-Chola Madurantaka as Madurantaka-Muvendavelan. (Line
1.) Hail ! Prosperity ! In the 4th year of (the reign
of) king Parakesarivarman who took the head of the Pandya (king),
the officer (adhikari) Sirringanudaiyan Koyil Mayilai alias
Parantaka Muvendavelan, who supervises the temple affairs (srikarya),
the members of the assembly of Tiraimur, the merchants (nagarattar)
and the temple servants (devakanmi) of Tiruvidaimarudil,
having assembled in the theatre-hall (nataka-salai), ordered
that provision may be made for performing the (dance known as)
Ariyakkuttu in the presence of the lord of the sacred
Mulasthana (temple) at Tiruvidaimarudil, to Kirttimaraikkadan
alias Tiruvelai-Araichchakkai. Having
received (one) veli of land inclusive of the land (called)
Panaichcheripattu in Vilangudi which was a devedana (village)
of this god (he) shall, from the year opposite to this year (of
reign), perform one dance (kuttu) on the sacred
festival of Tai-Pusam ; shall perform three dances commencing from
the day after the bathing (of the god) ; and shall perform
three dances commencing from the day after (the festival of)
Vaigasi-Tiruvadirai. In
all, he shall perform these seven dances here (i.e., in this
theatre-hall) and shall receive for maintenance (korru)
fourteen kalam of paddy from the treasury.
If this paddy is not spent (thus), the stipulated
paddy and maintenance shall be doubled, (and) from that year
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