The Indian Analyst

Annual Reports








Tours of the Superintendent 1937-1938

Appendix A

Appendix B

Appendix C

Appendix D

Appendix E

Appendix F



Cavern with Brahni inscription at Malakonda

The Cholas of Renandu

The Kalinga Kings

The Eastern Chalukya

The Western Chalukyas

The Western Gangas

The Rashtrakutas

The Vaidumbas

The Pallavas

The Later Pallavas

The Cholas

The Pandyas

The Hoysalas

The Gandagopalas

The Yadavas

The Kakatiyas

The Reddi Chiefs

The Vijayanagar Kings

The Madura Nayakas


Other South-Indian Inscriptions 

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Volume 18

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Volume 20

Volume 22
Part 1

Volume 22
Part 2

Volume 23

Volume 24

Volume 26

Volume 27





Annual Reports 1935-1944

Annual Reports 1945- 1947

Corpus Inscriptionum Indicarum Volume 2, Part 2

Corpus Inscriptionum Indicarum Volume 7, Part 3

Kalachuri-Chedi Era Part 1

Kalachuri-Chedi Era Part 2

Epigraphica Indica

Epigraphia Indica Volume 3

Indica Volume 4

Epigraphia Indica Volume 6

Epigraphia Indica Volume 7

Epigraphia Indica Volume 8

Epigraphia Indica Volume 27

Epigraphia Indica Volume 29

Epigraphia Indica Volume 30

Epigraphia Indica Volume 31

Epigraphia Indica Volume 32

Paramaras Volume 7, Part 2

Śilāhāras Volume 6, Part 2

Vākāṭakas Volume 5

Early Gupta Inscriptions

Archaeological Links

Archaeological-Survey of India



Two Jaina temples at Chittamur.
   79. The Jainas in the Tamil country are mainly confined to the North Arcot, South Arcot and Chingleput districts, and the pontiff who looks after their spiritual needs has his headquarters at Chittāmūr in the Gingee taluk of the South Arcot district. His maṭha claims connection with the parent institution at Śravaṇa-Beḷgoḷa in the Mysore State. There are two temples at Chittāmūr. one of which is called the Malainātha temple and consists of a boulder of rock on which an oblong panel of the Tirthaṅkara Bāhubalin, Pārśvanātha, Nēminātha and Mahāvīra flanked by Yakshis is elegantly sculptured in half relief. A modern maṇḍapa added in front provides shelter for the alter and the worshippers. This must have been the original Jaina temple of importance at this place, which is referred to as Kāṭṭāmbaḷḷi or Tiruvūrāmbaḷḷi in two records of the time of Rājakēsarivarman (17th year) and Rājādhirāja (10th year) engraved on two stray slabs (Nos. 201 and 202 of 1902) at that village, which are now lost. The other, more modern, temple of Pārśvanātha is the official temple in the charge of the Maṭhādhipati of this place, and it has now grown in importance to the subordination of the older monument. The earliest inscriptions in this temple are two records dated in Śaka 1500, engraved on the base of the Mānastambha in front, which refer to the erection of the column by a merchant of Jagatāpi-Gutti named Buśśeṭṭi, also called Būśrēshṭi, son of Bāyi-Śeṭṭi (Nos. 517 and 518). About seventy-five years ago the temple was considerably improved and new structures were added during the pontificate of Abhinava Ādisēna-Bhaṭṭāraka (No. 520). The inscription recording this information is dated in Śaka 1787 corresponding to the 2529th year of the mōksha of Vardhamāna.

   An interesting monument of late Vijayanagara workmanship kept in front of this Jaina temple is a stone chariot on wheels, represented as being dragged by a pair of caparisoned elephants. This is said to have been brought from the Veṅkaṭaramaṇasvāmin temple in the fort at Gingee. A seated image of a Jaina Tīrthaṅkara (Nēminātha) set up in the compound of this temple is similarly alleged to have been brought here from a Jaina site at Mylapore in Madras. From the Tirunūrrandādi of the Jain divine Avirōdhiyālvār (cf. Ajātaśatru), it is learnt that a Jaina temple of Nēmichandra was in existence at Mylapore in his period and that the Jaina devotees, anticipating danger to the temple from the threatening erosion of the sea, had the image removed to Śirrāmūr. It is possible that the two images are identical, and it is unfortunate that this Jaina image which had been removed to this village with so much devotion, is now lying neglected in a corner of that temple.


Poet Ellappa-Nayinar.
   80. No. 401 from Tiruppālaippandal in the Tirukkoyilur taluk of the South Arcot district is not dated, but can, from its paleography, be attributed to the 16th century A.D. It registers a gift of lands, a house site and a portion of the daily offered food from the temple by the authorities to Kāliṅgarāyar Uṇṇāmulai-Nayinār Ellappa-Nayinār, for having composed an ulā in honour of the god Madhyasthanāthasvāmin at Tiruppālaippandal. From the verse inscriptions engraved on the gōpura at Tiruvaṇṇāmalai (No. 419 of 1928-29) and Pandanallūr (Nos. 117 and 118 of 1931-32), it is learnt that Ellappa-Nāyanār was a poet who flourished in the court of Śevvappa-Nāyaka of Tanjore in about A.D. 1572 (Ep. Rep. for 1928-29. Para II, para. 69 and for 1931-32, Part II, para 49). He was the author of the Aruṇagiri-purāṇam, and it is further learnt from the present record that he was the author of an ulā also. It has not however been possible to trace this work now.

Chandraśēkhara, author of Iraiśai-purāṇam
   Another inscription relating to the composition of a literary work in Tamil is No. 485 from Elavānāśūr in the same taluk. It registers a gift of and and a house-site to the author of the work called Iraiśai-purāṇam, (i.e.), a st halapurāṇam on the god Śiva of Iraivānaraiyūr, which was the old form of 15

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