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EPIGRAPHIA INDICA
rāma in the Godabari District, dated Śaka 1075 (1153 A.D.), records a Śrāvaṇa-patra
in regard to the sale of a piece of land by a number of Brāhmaṇas, who had received it from
Parāntakadēva (a son of Kulōttuṅga I, circa 1063-1120 A.D.), during the reign of Kulōttuṅgadēva
(i.e., Kulōttuṅga II, circa 1133-50 A.D.). The said land was purchased from the Brāhmaṇas by
Ulaguyyavaṁdda-Permāḍi and his dēvī Vallava-mahādēvī[1] by paying 120 Māḍhas through Gaṅgagoṇḍachōḍa-vairāgiyāṇḍāri and was made a gift in favour of Bhīmēśvara-mahādēva for worship
and offerings. The inscription also says that Peddajiyyanāyani-Chōḍagaṅga, son of Permāḍi,
made provision for a perpetual lamp in the temple of the god although it is difficult to determine
whether this Permāḍi is the same as Ulaguyavaṁda-Permāḍi. One set[2] of the Vizagapatam plates of Anantavarman Chōḍagaṅga, dated Śaka 1057 (1135 A.D.), records that the Gaṅga monarch
granted the localities called Sumuḍa and Tilliṅgi in the Sammaga vishaya within Kaliṅgadēśa in
favour of Chōḍagaṅga, son of Permāḍirāja from his wife Māṅkamadēvī. There is little doubt that
Permaḍi or Permāḍi, mentioned in this and other records, is the same as Pramāḍi of the
Bhubaneswar (Kēdārēśvara temple) inscription under study.
Two[3] of the Nārāyaṇapuram inscriptions, the first dated the Uttarāyaṇa-saṅkrānti of Śaka
1051 and the other dated the Uttarāyaṇa-saṅkrānti of Śaka 1061, record the gifts of perpetual
lamps in the temple of Nīlakaṇṭthēśvara made by Rājēndrachōḍadēva, son of Pedda-Permāḍirāja.
If this Pedda-Permāḍirāja is identical with the Pramāḍi of our inscription, Rājēndrachōḍa
may be regarded as a brother of his other son Ghōḍagaṅga. Subba Rao is inclined to think that
the names Rājēndrachōḍa and Chōḍagaṅga were born by one and the same person who was the
son of Permāḍi.[4] A Nārāyaṇapuram inscriptions[5] of Śaka 1039 (1117 A..D.) records the grant of
Vīra-Permāḍi, son of Aytaya, while another epigraph[6] of the same place, dated the Vishuva-saṅkrānti on Monday the 13th of the bright half of the month of Mēsha in Śaka 1040 (1118 A.D.),
records a gift made by Sūrama, wife of Permāḍiarāja. It is difficult to determine whether
Permāḍi of these records is the same as the one who claimed to have been an anuja of the Gaṅga
king Anantavarman Chōḍagaṅga. As will be seen below, the evidence of one of these records
mentioning Permāḍi as the son of Aytaya does not tally with that of the Palaṁgara grant[7] of
Anantavarman Chōḍagaṅga, dated Śaka 1040.
The said copper-plate charter records the grant of the village of Palaṁgara (modern Palagara
in the Bobbili Taluk of the Visakhapatnam District) in the Samba vishya (same as the Samvā
vishaya of a set of the Vizagapatam plates and the modern Śaṁbhām Pargana in the Chipurupalle
Taluk of the same District), made by the Gaṅga king in favour of Ulagiyagoṇḍa-Perumāl, son of
Vajjidēva from his wife Āḷapirandār and the grandson of Chōliyar (resident of Urattūru in
Raṭṭa-maṇḍla located either in the Pudukoṭṭai or in the Puṅganūr region) and his wife Śriyādēvī.
Permāḍi and Pramāḍi are contractions of the Tamil compound expression Perumānaḍi,
the first component of which, i.e., Perumān, may be another form of the word Perumāḷ.
Ulagiyagoṇḍa and its variants are similarly derived from Tamil Ulaguyyakkoṇḍa. It is again
interesting to note that in the Plaṁgara grant the donee is described as the priya-bāndhava of the
donor, viz., the Gaṅga king Anantavarman Chōḍagaṅga. It has also to be noticed that the word
anuja does not necessarily mean a co-uterine younger brother and that the word bāndhava may
also indicate ‘a brother’. Under the circumstances, C. R. Krishanamacharlu may be right in
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[1] Her name suggests that she was a princess either of the Pallava or of the Vallabha (i.e., Chālukya) family.
[2] Ind. Ant., Vol. XVIII, pp. 172 ff.
[3] SII, Vol. X, Nos. 672, 692.
[4] History of Kalinga (offprint), p. 144.
[5] SII, Vol. X, No. 658.
[6] Ibid., No. 659.
[7] ARSIE, 1935-36, pp. 61-63.
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