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The Indian Analyst
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South Indian Inscriptions |
EPIGRAPHIA INDICA to which it belongs. In respect of orthography, the Sanskrit praśasti written in Grantha characters shows an overwhelming influence of the Tamil language, which has resulted in such queer spelling of the Sanskrit words as samadikata for samadhigata, makā for mahā, anēha for anēka, etc.[1] Further, the scribe has adopted the tannagaram (n) indiscriminately violating the rules of its correct usage. The inscription records a gift of Murukkēttam, Kuḍiyēttam and Tirukkāḷattiēri as dēvadāna to the god Pallīśvaramuḍaiya Mādēva at Karkaḍai in Kīlai-Mārāyapāḍi in Iraṭṭapāḍikoṇḍa-chōḷamaṇḍalam by Vaidumba-mārāyan Tiḍalīśan in the 49th year (i.e. 1119 A. D.) of the reign of Kulōttuṅgachōḷadēva (i.e. Kulōttuṅga I). The dēvadāna so given was made over as kāṇi to Chāmuṇḍa-bhaṭṭan of the Gautama gōtra, stipulating payment of a seventh share [of the produce] thereof [to the government].[2] The record is the latest among the three and is later than B by nearly a century and a half. Tiḍalīśan calls himself a Vaidumba-mahārāja and adopts the characteristic praśasti (anēka-samara, etc.) of the Vaidumba family with some additional epithets such as Siddhavaṭadēva-śrīpāda-padmārādhaka and Kalukaṭāpura-paramēśvara, not found in the records of the early members of the family. Among the dated records of the chiefs of Kalukaḍapura, this is the earliest yet known. Tiḍalīśan was perhaps a later contemporary of Attirāja of circa 1100 A. D., who figures as an ancestor four generations removed from Udayāditya of the same family in a record of 1199 A. D. from Tāḍipatri.[3] There is, however, nothing to suggest any relationship between Tiḍalīśan and Attirāja except that both of them call themselves the lords of Kalukaḍapura and bear the usual praśasti of the family.
Karkaḍai is identical with modern Kalakaḍa, the findspot of the records under review. It seems to have been referred to as Karkaḍai-mānagar in a fragmentary inscription at Tiruchchatturai in the Tanjore District, which speaks of the destruction of this place by a feudatory Chōḷa chief.[4] It is said in the record under review that this village was included in Kīlai-Mārāyapāḍi in Iraṭṭapāḍikoṇḍaśōlamaṇḍalam. An inscription from Rāyachōṭi[5] in the Rayachoti Taluk of the Cuddapah District, which is abutting on the Vayalpad Taluk in the north, also mentions this division indicating its extent northwards in parts of this Taluk also. Kīlai-Mārāyapāḍi represented East Mārāyapāḍi and Mēlai or West Mārāyapāḍi is mentioned in an inscription from Peddatippasamudram in the Madanapala Taluk, to the west of Vayalpād.[6] In a Kannaḍa inscription[7] from the same Taluk, this territorial division is referred to as Mahārājavāḍi-7000 and as being governed by Rājarāja Brahmādhirāja under the Chōḷa king Rājādhirāja. The boundaries of this division seem to have extended far to the east as well as to the west at a later period as an inscription of Kṛishṇarāya from Rāyachōṭi[8] mentions the two provinces, Udayagiri-Mārjavāḍa and Penugoṇḍa-Mārjavāḍa. Murukkēttam, Kuḍiyēttam and Tirukkāḷattiēri, which appear to be villages, were given away as dēvadāna to the god Pallīśvaramuḍaiya Mahādēva of Karkaḍai and the god, i.e. the temple, was made over to Chāmuṇḍa-bhaṭṭan of Gautama-gōtra as kāṇi under certain stipulations.[9] ______________________________________________________________ [1] For a similar instance of the influence of the local language on Sanskrit, compare above, Vol. XXVII, p. 146.
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