The Indian Analyst

Annual Reports











Appendix A

Appendix B

Appendix C

Appendix D

Appendix E

Appendix F



Cholas of the Renadu country and Vaidumbas

Western Chalukyas

Eastern Gangas


Early Cholas and Banas


Western Chalukyas

Telugu Chodas


Velanandu Chiefs

Kolani Chiefs

Kona Chiefs






Other South-Indian Inscriptions 

Volume 1

Volume 2

Volume 3

Vol. 4 - 8

Volume 9

Volume 10

Volume 11

Volume 12

Volume 13

Volume 14

Volume 15

Volume 16

Volume 17

Volume 18

Volume 19

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



Earliest Vaṭṭeluttu Inscription in the Pāṇḍya country.
  45. The earliest inscription collected during the year in the Pāṇḍya country (No. 156) comes from Piḷḷaiyārpaṭṭi in the Ramnad distrcit. It is engraved in archaic Vaṭṭeluttu characters of about the 7th century A.D. on a pilaster in the rock-out cave of the Kāśi-Viśvanātha temple in the village, and mentions a certain Īkkāṭṭūrukkorrūru [Aiñ]jan, who was probably responsible for the excavation of the cave. The present inscription is important because it helps us to fix approximately the age of this rock-cut cave, which lies outside the domain of the Pallava king Mahēndravarman I who claims to have introduced this new style of temple construction into South India. The Pāṇḍya country abounds in similar rock-cut caves which form a separate group by themselves with special characteristics of their own, which offer good scope for comparative study with those of other types found in South India.

Śaḍaiya-Maran (Rājasimha III).
  46. Next in point of time come the Vaṭṭeluttu records of SaḍaiyaMāran from Ukkirankōṭṭai (Tinnevelly district) (Nos. 194, 196 and 200) and Madura (No. 203), all of which excepting the last are dated in years opposite to the 2nd year. In the inscriptions of the former village, the place receives the name. Karavandapuram which is stated to have been situated in Kaḷakkuḍi-nāḍu (No. 194). In the Ānaimalai inscription of Parāntaka (Ep. Ind., Vol. VIII, p. 318, fn.), it has been suggested that Karavandapuram alias Kaḷakkuḍi might be identified with Kaḷakkāḍ in the Tinnevelly district. But the present record would point to its identification with Ukkirankōṭṭai itself, and there is also a village by name Kaḷakkuḍi in its vicinity after which the nāḍu should have been named. The palӕography of the records of Śaḍaiya-Māran makes them assignable to the 10th century A.D., in which case the king would probably be identical with Rājasiṁha , the son of Parāntaka Vīra-Nārāyaṇa Śaḍaiyan. No. 194, dated in the 13th opposite the 2nd year of his reign records an agrrement made by Pūdi Pōrān (Pōśan ?), a Veṭṭikkuḍi for the daily supply of ghee by the standard measure Śōḷiyam for a perpectual lamp before god Āditya-Bhatāra in the temple situated at the eastern entrance of Karavandapuram in Kaḷakkuḍi-nāḍu, in return for fifty sheep presented by Tuḍarūri of Kaṇṇūr in Karunīlakkuḍi-nāḍu, the wife of Tenṇavan Pallavadiyaraiyan alias Māran Śūran. It is interesting to note that even in this early period the standard measure adopted in the Pāṇḍya country was called ‘ Śōḷiyam’. Another fragmentary inscription engraved near this record and dated in the same year, probably also belongs to this king. It registers a sim lar agreement given by the same person for fifty sheep received from Dēvaṅkurran of Dēvaṇmaṅgalam in Teṅparappu-nāḍu. An interesting feature of these two records is that the gift and the inscribed stones are placed in the protection of the nagarattār and the soldiers (madiṭ-chevagar, rampart guards). In another record from the same place (No. 196), the duty of enforcing the execution of the endowment made, was entrusted to these two bodies.

Home Page