The Indian Analyst
 

South Indian Inscriptions

 

 

Contents

Index

Introduction

Contents

List of Plates

Additions and Corrections

Images

Contents

P. Acharya

A. M. Annigeri

P. Banerjee

Dr. N. P. Chakravarti

P. D. Chaudhury

M. G. Dikshit

M. G. Dikshit & D. C. Sircar

A. S. Gadre

B. C. Jain

S. L. Katare

B. V. Krishna Rao

A. N. Lahiri

T. V. Mahalingam

R. C. Majumdar

H. K. Narasimhaswami

K. A. Nilakanta Sastri & T. N. Subramaniam

K. A. Nilakanta Sastri

V. Rangacharya

Sadasiva Ratha Sarma

Nirad Bandhu Sanyal

M. Somasekhara Sarma

K. N. Sastri

D. C. Sircar

D. C. Sircar & P. Acharya

D. C. Sircar & P. D. Chaudhury

D. C. Sircar & Sadasiva Ratha Sarma

R. Subrahmanyam

T. N.Subramaniam

Akshaya Keerty Vyas

Index

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

Tiruvarur

Darasuram

Konerirajapuram

Tanjavur

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

Epigraphia
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

Pudukkottai

EPIGRAPHIA INDICA

person in charge of the worship of a deity in a temple.[1] But an examination of the impressions of the plates published by Vasu clearly shows that the correct reading of the passage is śē()nāpaty-Allālanāthaśarmmaṇē. It has to be noticed that the same Sēnāpati (general) Allālanāthaśarman is also twice mentioned in the Alalpur inscription under review in lines 213 and 228 where Pandit Gargavaṭu reads the passages, no doubt correctly, as Allālanātha-sēnāpatayē and Allālanātha-sēnāpatinā. The names of the villages read by the Pandit as Hariōntāgrāma (modern Harianta), Chhatalōgrāma (modern Chhatol), Kurāṅgagrāma (modern Kurang) and Khandhalagrāma (modern Khandol) similarly point to the reliable nature of his transcript. Of course it cannot be said that the Pandit’s transcript is absolutely free from misreadings.

The plates are known to have been seven in number. Pandit Gargavaṭu numbers the line in his transcript separately according to the inscribed sides of the plates. This shows, as expected, that the first and seventh plates were inscribed only on the inner sides, while the other plates had writing on both the sides. There were altogether 228 lines of writing. The first and second sides of Plate IV had respectively 17 and 18 lines engraved on them, while the first side of plate V and the inner side of plate VII had respectively 19 and 14 lines. The remaining eight inscribed faces of the copper plates had each twenty lines of writing on them.

The record contains two dates. The first of them refers to the time when the grant was actually made by king Narasiṁha II, while the second falls about two years later when the document was written and the plates were engraved. The first date is given as the expired Śaka year 1215 as well as the king’s nineteenth Aṅka, Kumbha-dvitīya, badi 5, Tuesday. Kumbha-dvitīya indicates the second day of the solar month of Phālguna. In Śaka 1215, however, the second day of solar Phālguna fell on Tuesday, the 26th January, 1294 ; but the tithi on that date was Māgha badi 14 and not Phālguna badi 5. In that year, Phālguna badi 5 actually fell on Tuesday, the 16th February, which was the 23rd and not the 2nd day of the solar month of Phālguna. The date of our record thus seems to be irregular ; it is either the 28th of January or the 16th of February in 1294 A.D. The nineteenth Aṅka year of king Narasiṁha II was his sixteenth regnal year (omitting, according to rule, the first, sixth and sixteenth years). This agrees with the fact known from other records that Narasiṁha II ascended the throne in Śaka 1200 (1278 A. D). The second date of our inscription simply speaks of the king’s twentysecond Aṅka, i.e. eighteenth regnal year (omitting the first, sixth, sixteenth and twentieth year), which apparently fell in Śaka 1217. The grant was made when the king was staying at Remuṇā-kaṭaka, i.e. the city of Remuṇā or the royal camp or residence at Remuṇā, which was the place wherefrom the Kendupatna plates of Śaka 1217 (or 1218) were also issued. In the expression Śrī-charaṇēna vijaya-samayē used in this connection, śrī-charaṇa is an honorific expression to indicate the king and vijaya has been used in its Oriya sense of ‘stay’[2]. In the same context other records of Narasiṁha II read vijay-āvasarē. The mudala (i.e. the royal order regarding the grant or its execution) passed through the Purō-Parīkshaka-Pātra Trilōchana-jēnā who seems to have been an official of a minister’s rank and was the principal inspector attached to some administrative department. The object of the grant was the increase of the king’s longevity, health, wealth and majesty. The donee was the Kōsh-ādhyaksha (treasurer) Halāyudha who was a Brāhmaṇa of the Vatsa gōtra having the Bhārgava, Chyāvana, Āpnuvat, Aurva and Jāmadagnya pravaras and was a student of a portion of the Kāṇva branch of the Yajurvēda. The area of the land granted was one hundred vāṭikās in five plots scattered in different villages.

The first plot of land comprised the village of Yanvachāpaṭigrāma (or Pandhaº?) in the Vāhattari khaṇḍa of the Kalamvō(mbō)ra vishaya, with the exception of the land belonging to the śāsana (land granted by a charter) pertaining to Rāma-pratirāja. The area of the land was

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[1] See cp. cit., p. 271.
[2] A similar sense of the word is also noticed in Telugu, Kannaḍa and Tamil. It must have been borrowed in Oriya from Telugu.

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