South Indian Inscriptions

Contents
Index
Introduction
Contents
List of Plates
Additions and Corrections
Images
Contents
Altekar, A. S
Bhattasali, N. K
Barua, B. M And Chakravarti, Pulin Behari
Chakravarti, S. N
Chhabra, B. CH
Das Gupta
Desai, P. B
Gai, G. S
Garde, M. B
Ghoshal, R. K
Gupte, Y. R
Kedar Nath Sastri
Khare, G. H
Krishnamacharlu, C. R
Konow, Sten
Lakshminarayan Rao, N
Majumdar, R. C
Master, Alfred
Mirashi, V. V
Mirashi, V. V., And Gupte, Y. R
Narasimhaswami, H. K
Nilakanta Sastri And Venkataramayya, M
Panchamukhi, R. S
Pandeya, L. P
Raghavan, V
Ramadas, G
Sircar, Dines Chandra
Somasekhara Sarma
Subrahmanya Aiyar
Vats, Madho Sarup
Venkataramayya, M
Venkatasubba Ayyar
Vaidyanathan, K. S
Vogel, J. Ph
Index.- By M. Venkataramayya
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

TIRUVORRIYUR INSCRIPTION OF CHATURANANA PANDITA

[V2.] Himself having acquired in his boyhood all the lores, the valorous (Vaḷabha), with the goddess of fortune established on his broad chest, devoting himself to the welfare of the world, came to the Chōḷa country, obtained the position of a general of king Rājāditya by virtue of his great and very transparent attachment (to that king), (but) could not, owing to his absence (from the scene), obtain the happiness of dying in battle along with the king.

[V3.] Perturbed (in mind) that this act (absence and not dying with the king) was unworthy of his
class, his own self, family and master, he became, owing to indifference, bereft of all worldly attachment, bathed in the waters of the Ganges, had his initiation from (in) the cave of Nirañjana-guru, the head of Tiruvorriyūr (Adhigrāma), and taking upon himself the sacred duty of maintaining that cave, he received back the goddess of fortune who was like one (ever) devoted to him.^[1]

[V4.] Chaturānana by name^[2] and bearing the burden of maintaining a monastery, he, for the purpose of continuation^[3] of special worship to go Śiva at Tiruvorriyūr on the occasion of his natal constellation, the Dhanishṭhā, made the assembly of Narasiṁhamaṅgala receive till eternity a hundred pieces of pure gold with an interest of three māshas per nishka per year.

In the twentieth regnal year of Śrī Kannaradēva who captured Kachchi (Kāñchi) and Tañjai (Tanjore), Chaturānana Paṇḍita Bhaṭārar of the Maṭha at Tiruvorriyūr (situated) in the division called Pular-kōṭṭam, for the conduct of worship on every Aviṭṭam in which (constellation) he was born, (provided for) the Lord ………

for one kāḍi of rice for the (ordinary) rice offering.
four times (in the day).
for sixteen nālis of rice for the special rice-offering.
for one nāli of ghee,
for one nāli of sugar,
for sixteen plantain fruits,
for curry (vegetables), and asafetida,
for curd.
forty areca-nuts (and betel leaves),
for Tirumeyppūcchu.
for frankincense,
and for fragrant flowers eight kāḍis,
and at three nālis ;
for the Dēvārmāṇis,
for three cooks in the temple kitchen,
for two fuel-assistants.
for one person to assist during the temple service,
for two persons who smear the ground (clean) with cow-dung.
for four…………… (and)
for three persons who sweep with broomsticks………..

_______________________________________________

^[1] Having become head of a maṭha, position, power and pelf which he had once represented, came back to him, as if they were wedded to him.
^[2] Dīksha-nāman, name after becoming a siddha.
^[3] The expression in Sanskrit here is rather unusual─ ‘mahā-bali-bhrama’ ; there is no other reading parable ; bhrama or revolving is taken by me as continuation or regular conduct (which is about the best meaning possible in the context). Compare bali naḍappadarkku in the Tamil part.

<< - 11 Page

Home Page