THE PANDYAS

two Koṅgus. It may also be noted that there was a Pāṇḍyachakravarti Vīra- Pāṇḍya Āḷupēndra who was ruling in the Mangalore district in Śaka 1183 (A. R. No. 370 of 1927) corresponding to A.D. 1261. If a Pāṇḍya king called Vīra- Pāṇḍya was really made the ruler of Koṅkaṇa, then this fact is very suggestive and may establish a hitherto unknown link in the later Pāṇḍyan connection with the West Coast.

   An inscription of the king from Tiruppaṅgili (No. 191), dated in the 10th year, states that the village Puṭakam alias Nīlivanapperumāṇallūr which was presented as a tirunāmattukkāṇi to the temple of Tiruppaiññili-uḍaiya- Nāyanār by Nāṭṭaraśan Śūlpagaivenrān had ceased to be such as a result of unsettled condition (duritam), when the tenants had migrated, and that it was restored to the temple by the exertions of Tavapperumāḷ-Mudaliyār, the administrator (pēṇuvār) of Chirāppaḷḷi (modern Trichinopoly) and was set apart for conducting worship and offerings on the day of the king’s natal star Mūlā. The confusion referred to above was probably due to the Pāṇḍya-Hoysaḷa hostilities in which Sōmēśvara lost his life (Ep. Ind., Vol. III, p. 14).

Māṛavarman Kulasekhara.
   30. Māṛavarman Kulaśēkhara with the specific title ‘ Emmaṇḍalamum- koṇḍaruḷiya’ is represented by a single inscription from Tiruppaṅgili (No. 189). This is dated in the 27th year of his reign, and the astronomical details given in the record work out for A.D. 1295, February 11 as its equivalent. It commences with a panegyric of the agricultural community called Chitramēliperiyanāṭṭār, the members of which call themselves ‘Bhūmiputras’ and ‘ the children of Ayyāpolil- Paramēśvarī’, to whom ‘ the plough-share was the deity and the pedlar’s pack (paśumpai) their torch’. They bear a number of other birudas indicative of their prosperity. The inscription records an agree- ment made by the members of this community to contribute a specified quantity of paddy and money per vēli for resuming work on the unfinished ‘ Periyanāṭṭāntirumāḷigai’ and ‘ Periyanātṭān-tirugōpuram’ in the temple of Tiruppaiññili-uḍaiya-Nāyanār, which Mudailyār Tavapperumāḷ-Mudaliyār (mentioned above) had undertaken to complete. This community has figured largely in inscriptions copied in previous years (Ep. Rep of 1936-37, para. 43). Tavapperumāḷ-Mudaliyār mentioned above is evidently identical with the person of the same name referred to as the administrator of Chirāppaḷḷi in No. 191, attributable to Jaṭāvarman Sundara-Pāṇḍya I (accn. A. D.1251).
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Rathakaras.
   In two other records, the title Māravarman is given for the king without any other attribute (Nos. 173 and 198). Of these No. 198 has been shown in para. 27 above to belong to Jaṭāvarman Kulaśēkhara. The other inscription (No. 173) records a grant of the village Śēndinai as a tirunāmattuk- kāṇi, for expenses of a service in the shrine of the goddess at Tiruppaiññili by the Nāṭṭavar of Vaḍavali-nāḍu and Pāchchikūru-nāḍu. This inscription further states that Sumukan Kāḷamēgam alias Gāṅgēyarāyan instituted a śandi after his name to the same goddess. No. 222 from Poyyakaraippaṭṭi in the Madura distrcit refers to the 39th year of Kulaśēkhara without any sur- name. The high regnal year of the king makes the inscription assignable to this Māravarman Kulaśēkhara. It records the conferment of certain social rights on the Samayasaṅkētis (religious teachers) and a certain Tiruvāykkulamuḍaiyān Tirumalaiyālvān, a Tādanambi (Dāsanambi) of the (Alagar) temple, in appreciation of his services to their community by the ‘ four classes of Rathakāras ’ who are stated to have pursued ‘ six kinds of vocations pertaining to three divisions of work’. This classification of work is not clear, but towards the end of the record, they are called ‘ padineṇ-vishayattār’ by which name this community was also known (No. 125 of 1937-38).

Jaṭāvarman Sundara-Pāṇḍya accn. 1303 A. D.
   31. A few inscriptions of Jaṭāvarman Sundara-Pāṇḍya without any distinguished titles (Nos. 175, 179, 180, 184 and 297) are to be assigned to the second king of that name (accn. 1303 A. D.) from internal evidence and the astronomical details given in them Of these, Nos. 184 and 175 from Tiruppaṅgili, dated in his 9th and 11th years respectively record an endowment by Siruveṇṇainallulān Uyyakkoṇḍān Śōlappiḷḷai alias Śiṅgaḷarāyan of Ānattūr for worship, offerings and lamps to God Uyyakkoṇḍa- Nāyanār whose image he had set up in the east side of the tirunaḍaimāḷigai in

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