PANDYAS

  That the king’s natal star was Aviṭṭam is known from Nos.338 and 340 of 1916 and Nos. 303 and 304 of 1927-28. This is reiterated in Nos. 183 and 184 which record the institution of a special festival on the day of this asterism in the month of Purattāśi in the temple of Tiruttaḷiyāṇḍār at Tiruppattur.

Emmaṇḍalamun.goṇḍaruḷiyaJaṭāvarman Sundar¬¬-Pānḍya.
   53. Of the two records of Jaṭāvarman Sundara-Pāṇḍya with the title Emmaṇḍalamuṅkoṇḍaruḷiya in the present collection, No. 162, dated in his 10th year, records a remission of taxes by the nāṭṭavar of Pūṅgunra-nāḍu on the kudi kāḍu called Karuppukkōnēri which had been granted after purchase by Pulavan Maṅgalādēvan Vaḷattuvālvichchān alias Pūṅgunranāṭṭu-Brahmādirāyan and others for providing offerings and worship to the god at Pūṅgunram in Pūṅgunra-nāḍu, a dēvadāya of god Kulaśēkhara-Īśvaramuḍaiya-Nāyanār. The. other inscription of this king which comes from Kīramaṅgalam in the Tanjore district (No. 119) mentions the mercantile communities padinen-vishaiyattār and nagarattār who provided for worship and offerings to the image of Pilaiporutta-Piḷḷaiyār at the southern entrance of the temple at Kīramaṅgalam, by levying specified imposts on animals and articles of merchandise.

Māravarman Emmaṇḍalamuṅkoṇḍaruḷiya, Kulasekharadeva- (A.D. 1268),
  54. Maravarman Tribhuvanachakravartin Kulaśēkharadēva (acc. A.D. 1268) is represented by seven inscriptions in the collection with the title Emmaṇdalamunkoṇdaruḷiya ranging in date from the 15th (No. 169) to the 41st year . (No.124). of these No.169 from Tiruppattūr records that the image of Bāṇaliṅga Nāyanār Kailāyamuḍaiya- Nāyanār was set up in the temple of Tiruttalīśvara to the east of the shrine of Āṇḍa-Piḷḷaiyār by Vāgūruḍaiyān-Kailāyamuḍaiyān Āḍumāṇḍār alias Vayirāvaṇar of Aruviyūr surnamed Kulaśēkharapaṭṭaṇam, who also endowed 60 varāhanpaṇam for maintaining two perpectual lamps before the image. This document, amongst others, is attested by Āyirattelunūrruva-Brahmādirāyan and Tillaimūvāyira-Bhaṭṭan, whose names would indicate their connection with the communities designated after their numerical strength. Another such group mentioned in a record from Piḷḷaiyārpaṭṭi year (No. 151) was the Ainūrruvar. In the same inscription another class called Vairāgigaḷ (temple servants) is mentioned as settled on the tirumadai-viḷāgam lands of the god Tiruvīṅgai- Īśvaramuḍaiya-Nāyanār. Some of them like Tiruchchirrambala-Vairāgi belonging to this class took the dēvadāna lands in Marundaṅguḍi alias Rājanārāyaṇapuram for cultivation on kudīṅingā-Kārāṇmai tenure.

  In No. 171 dated in the 17th year of the king, Avimuktīśvaramuḍaiyān is mentioned as having the superintendence (mādāpatyam) of the Śiva temple at Tiruppattūr. He seems to be different from and perhaps a descendant of the person of the same name noticed in the records of Tribhuvanachakravartin Kulaśēkhara (Nos. 167 and 168), who has been identified above with Jaṭāvarman Kulaśēkhara I, who ascended the throne in A.D. 1190.

Prince Sundara-Pāṇḍya in his record.
   Three of the records of this king come from Kīramaṅgalam in the Pattukkottai taluk of the Tanjore district, one of which (No. 124) states that as the Uravar of Śaṅgamalam, the western hamlet of Kaṇḍiyūr alias Śōlaśikhāmaṇipuram sustained loss in respect of the kadamai tax on a certain land called Śēṭṭan-Kuḍikkāḍu for which there had evidently been no tenant in the 40th year of the king, and as they had no other way of paying the tax, they sold the land concerned, free of taxes, to the nagarattār of Araśarmīkāman-perunteruvu in the village. Araśarmikāman was the surname of the chief Alagan alias Akaḷaṅka-Nāḍālvān who also instituted a service after his name, called Araśamīkāmanśandi in the temple at Alagarkōyil (Nos. 14 of 1931-32). The street called afetr this chief is mentioned again in No. 125, where it is stated that the nagarattār of several places met and agreed to provide for the daily worship of the god Menninra-Nāyanār at Kīramaṅgalam and for the proper upkeep of the tank called ‘Nānādēśam’ in front of the temple, by a levy of impost amongst themselves. The god at this place is stated in No. 118 to have been installed by a certain Madhurāntakan Vā[la*]vandaperumāḷ alias Kulōttuṅgaśōla-Dāna vadaraiyar and was evidently therefore called Vālavandīśuram-uḍaiya-Nāyanār after him. In the time of Māravarman Tribhuvanachakravartin Kulaśēkhara prince (piḷḷaiyār) Sundara-Pāṇḍyadēva (who probably became Sundara-Pāṇḍya II in A. D. 1277) visited this village and after worshipping the deity enquired of the authorities of the temple whether he could do any benefaction to the temple

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