THE CHOLAS

an inscription from Śrīvāñjiyam (No. 229), dated in the 25th year of the king, wherein the image of saint Śīruraittār, i.e., Māṇikkavāchagar is also mentioned.

Suḍikkuḍottāḷ.
   21. The name of Āṇḍāḷ, known also as Kōdai and Śūḍikkoḍutta-Nāchchiyār, canonized as a Vaishṇava saint, is intimately connected with Śrīraṅgam where A flower-garden called after Saint she is stated to have attained divine union with god Raṅganātha of the place. A separate shrine dedicated to her in the west side of the sixth prākāra of the Raṅganātha temple is said to mark the spot of her first half when she came to Śrīraṅgam as the bride-elect with her father Vishṇuchitta. An inscription of Kulōttuṅga dated in the 9th year (No. 119) from the place, records an endowment for the formation of a flower- garden called ‘ Śūḍikkuḍuttāḷ’ after this lady-saint, to provide for the supply of a garland to the god on some specified occasions. Garlands from this garden would seem to have special significance as, according to tradition, god Raṅganātha is said to have given preference to the garlands previously worn by Kōdai who, on this account, came to be known as Ś ūḍikkoḍuttāḷ, i.e., ‘ She who wore and offered ‘ (to god Raṅganātha).

Poet Sakalavidyachakravartti.
   22. Of literary importance are two inscriptions (Nos. 207 and 208) secured from Tiruveḷḷarai in the Trichinopoly distrcit, which are dated in the 31st and 35th years of Tribhuvanavīradēva, i.e., Kulōttuṅga-Chōḷa III and mention one Sakalavidyāchakravarttin, distinguished by the titles of Kavirāja and Tri- bhuvanakavi-chakravarttin. He was a Vājapēyayājin and a native of Madhurānta- kachaturvēdi-maṅgalam. His full name is given in the inscription as Tiruttērponmēynda-perumāḷ Kaṛpakavilli-Vājapēyayājī. He is further distinguished as the headman of Ālambākkam ‘ on the northern bank’. The epithet ‘ Tiruttēr-ponmēynda-perumāḷ’ was evidently assumed by this poet in deference to his patron the Bāṇa chief Ponmēynda-permāḷ Magadaipperumāḷ of Āragaḷūr whose panegyrics engraved in several temples are said to have been the composition of this ‘ Kavichakravartti’, for which he is stated to have been honoured with gifts of elephants (No. 371 of 1925). The present inscriptions record endowments of 5,000 and 15,240 kāśu respectively by this scholar for feeding persons, more than a thousand in number, who offered their services during the festivals in the temple in the Karpakavilli-maṭha. Karpakavilli’s greatness as a poet is indicated by his attribute ‘ Kavichakravartti’ which according to Rājaśēkhara’s Kāvyamīmāṁsa was considered a higher title than ‘Mahākavi’, We know of some poets bearing the surname ‘ Vidyāchakravartti’ who flourished in the Hoysaḷa court. In the time of Ballāḷa II, there was a poet of this title and his grandson, also a ‘ Vidyāchakravartti’, the contemporary of Sōmēśvara was the author of Gadyakarṇāmṛita. The latter’s grandson with the same surname was a protégé of Ballāḷa III and the author of Rukmiṇīkalyāṇa, in the introduction to which are given some details about the Hoysaḷa kings and of this family. The scholar mentioned in the two inscriptions of the present collection seems to have been identical with the first ‘Vidyā- chakravartti’ who should have originally enjoyed the patronage of Ballāḷa II and thereafter attached himself to the Bāṇa chief Magadaipperumāḷ whose title Ponmēynda-perumāḷ was also subsequently added to the scholar’s name.

A settlement of boundary between two temple lands
   23. The erosion of the river Koḷḷiḍam (Coleroon) into the lands belonging to the temples of Śrīraṅgam and Tiruvānaikkā and the consequent necessity A settlement of boundary between two for the resettlement of their boundary, is mentioned in a long record engraved in the Raṅganātha temple at Śrīraṅgam (No. 113). This inscription records the order of the king, evidently Kulōttuṅga-Chōḷa III issued in the 20th year on the 213th day, through the officer Gāṅgēyarāyar of Aṇṇavāyil. The king commissioned his puravu-vari-kūśeyuvār and puravu-vari-nāyakañcheyvār officers to settle the boundary, who, in consultation with the representatives of both the temples, representatives from the sabhā accountants of the two villages and the superintendents of both the temples, adjudged their award by taking into account the holding of the two temples as they were before the erosion in the 19th year of the king, and the actual enjoyment-rights of both the parties and by suggesting suitable exchange of lands in some cases. This award satisfied both the parties and they demarcated their respective portions by planting boundary-stone with the mark of tiruvāli(chakra) and sula.

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