built under order of the Pāṇḍya king. The Sundara-Pāṇḍya mentioned in this
record may be identical with Jaṭāvarman Sundara-Pāṇḍya I whose benefactions
to the Śriraṅgam temple are well known.
47. Of the three records in the collection of another Sundara-Pāṇḍya who
does not bear any distinguishing epithets (Nos. 77, 385 and 482), No. 77 is
engraved high up on the north wall of the outermost prākāra of the Jambukēśvararam temple at Tiruvānaikkāval, along with the Pāṇḍya emblem of two carps and
a goad sculptured near it. This inscription
calls the wall ‘Tirunīrru-Sundara-Pāṇḍyantiru-māḷigai’, but in course of time, its con-
nection with the Pāṇḍya name having been forgotten, the rampart is now known
as ‘Vibhūti(tirunīrru)-prākāra’. Since the record belongs to the 14th century
one of the Sundara-Pāṇḍyas who flourished in this century must have had the
title of Tirunīrru Sundara-Pāṇḍya, which evidently indicates his strong leaning
towards Śaivism. In this connection Śaivas were also known as Tirunīrru-Chōḷan
(No. 312 of 1901 and No. 196 of 1901).
The other record which comes from Kalumalam (No. 385) in the South
Arcot district has probably to be assigned to Jaṭāvarman Sundara-Pāṇḍya III (accn. 1303 A. D.) and it refers to a gift made by Śōlakōnār in the days of
Piḷḷai Mahābali-Vāṇarāyar. Chiefs with the dynastic title Mahābali-Vāṇarāyar
and the appellation of ‘Piḷḷai’ or ‘Makkaṇāyanār’ figure in the reigns of (1) Māravar-
man Kulaśēkhara (A. D. 1268) with the simple name of Piḷḷai Mahābali-
Vāṇarāya (No. 357 of 1922), (2) Māravarman Vikrama-Pāṇḍya under the name
of Vikrama-Pāṇḍya Mahābali-Vāṇarāya (No. 46 of 1922), (3) Jaṭāvarman Vīra-
Pāṇḍya (A. D. 1296) under the name of Kulaśēkhara Mahābali-Vāṇarāya (No. 430
of 1907) and (4) Jaṭāvarman Sundara-Pāṇḍya III (A. D. 1303) with the name of
Parākrama-Pāṇḍya Mahābali-Vāṇarāya (No. 104 of 1916). Their relationship
with one another is not clear at present. Śōlakōn noticed in our record also
figures in another epigraph of the same king (No. 580 of 1902).
48. In a fragmentary record (No. 436) of Vikrama-Pāṇḍya from Jambai n
the South Arcot district, a certain Mahābali-Vāṇarāyar is mentioned as the mudali of the king. As an officer of this name occurs in a record of Māravarman
Vikrama-Pāṇḍya (No. 46 of 1922) the king
of the present record may be identified with
49. There is a sigle record of Māravarman Vīra-Pāṇḍya in the collection
(No. 360), dated in the 14th year and with astronomical details corresponding
to A. D. 1347, October 15. It registers a gift of land by Pañchavarāyan Periyān alias Laṅkēśvaradēvan, a Kaikkōḷa resident
of the street called Āvaṇavīdi-perunderuvu at Madura, for offerings and worship to the goddess Tāyilunalla-Nāchchiyār set up by him in the temple of Uḍaiyār Tirukkunramuḍaiya-Nāyanār
at Kuñjaram in Paranūr-kurram.
50. Of the 8 records of Māravarman Kulaśēkhara (Nos. 438 and 95 to 101),
No. 438 from Jambai in the South Arcot district is to be assigned to the first
king of the name (acc. 1268 A. D.), because of the high regnal year 39 given
in it. This is a fragmentary inscription giving details of assessment to be
collection in kind on different grades of
cultivable land. Some records which come
From Śrīraṅgam may be assigned to the later king whose date of accession was A. D.
1314, because they refer to Kōdaṇḍarāma-chaturvēdimaṅgalam which, as pointed
out in the Epigraphical Report for 1936-37, was founded in the time of Jatāvarman
Sundara-Pāṇḍya of accession date A. D. 1303. In No. 95, the king is wrongly
styled a Jaṭāvarman instead of Māravarman. All these records refers to the sale of
several bits of lands to the bhaṭṭas of Kōdaṇḍarāma-chaturvēdimaṅgalam by some Śrīvaishṇavas and Dāsanambis. From Dēviyandal in the South Arcot district
comes a record of Kulaśēkhara (No. 391) without any distinguishing titles.
Considering its palaeography which points to the 14th century, this inscription
may be assigned to the same Kulaśēkhara-Pāṇḍya. This is a damaged inscription with the figure of a triśūḷa, a dog and a lamp engraved on its top.