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THE PALLAVAS
Dantivarman.
22. The earliest Pallava inscription in the collection is a fragmentary
record of Dantivarman dated in the 9th year, coming from Tinnanūr in the
Chingleput districts (No. 168). It mentions
the sabhā of Ninravūr which was evidently
the old name of the village (Tiruninravūr) which has become the modern
Tinnanūr. This Ninravūr should be identical with the village of the same name
mentioned in No. 176 of 1930. from, Piḷḷaippākkam in the same taluk, which
registers a regulation framed by the assembly of Ninravūr. The slab on which
this latter record is engraved had apparently belonged to this village and
may have later found its way to Piḷlaippākkam.
Nandivarman III.
23. Nandivarman III, the successor of Dantivarman, is represented
by four inscriptions (Nos. 162, 188, 467, and 469) ranging in date from
the 5th to the 23rd years of his regin,
of these, No. 162 from Tiruvorriyūr near
Madras, dated in the 18th year is important as no inscription of this king
has been found so far north as Tiruvorriyūr, and it is also the earliest epigraph
found in the village This inscription in which the king is distinguished by
the title ‘Teḷḷārrerinda’ registers an agreement made by the assembly of
Nandiyambākkam in Nāyaru-nāḍu to burn two lamps before the god at Tiruvorriyūr with the interest on 105 kalañju of gold presented by the king.
The village Nandiyambākkam must have been so called after this Pallava
king, and it may be identified with the village of the same name near Nāyar
in the Ponneri taluk of the Chingleput district.
His vassal Vikramāditya Mahābali-Bāṇarāya.
In this connection it may be remarked that all the early inscriptions of different
dynasties found in the Ādhipurīśvara temple at Tiruvorriyūr belonging to Nripatuṅga, Kampa Aparājita, Kannara and
Parāntaka I are found engraved on dressed
granite slabs, most of which are now found embedded in the pavement on the east
sides of the second prākāra. The varying sizes of these slabs and the way in which
the records are incised in short line cross the breadth of the slabs, as well
as the fact that the central shrine was built of black granite in the time of
Rājēndra-Chōḷadēva I, seem to indicate that they could not have formed part of the
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