Ingest Bucket

This inscription is damaged in some places. It contains the praśasti of the king commencing with Tiruman̤n̤i vaḷara, etc. It records a gift of a sandhi lamp and a sum of 6 kāśu to provide for burning the lamp in the temple of the god Tirunallamuḍaiya Āditta Īśvaramuḍaiya-mahādēvar of Tirunallam, a Brahmadēyam in Veṇṇāḍu in Uyyakkoṇḍār-vaḷanāḍu, by a certain Tēvaraḍiyān-baṭṭan Araṅgan̤ alias Tava [ . . ] of the same place. It is stated that the money was received by a number of persons having right of worship in the temple who had agreed to burn the lamp for ever. It also records a gift of 4 kāśu by the same donor, which was received by Pādaśivan Veṇkāḍa-nakkamāṇi, Nallattamiga Śirāḷan̤, Mādēvan Tiruppugalūr and Varaguṇanaḷḷār̤an, the uvachchas of the temple, who had agreed to play on all the various drums to the god (details lost). The signatory was Baṭṭan Kavaiyattēvan.

Demaged. In late characters. States that some Cheṭṭiyār (śrēshṭis) belonging to the group Vaiśya-nagarattār deposited into the temple-treasury a throne for Uttarapati-nāya[kar]. It seems that in recognition of this, a house-site was granted to them as maṭam. An extent of 2 vēli also seems to have been gifted to them as maṭam probably the house-site was for setting up the maṭam. It is possible that the maṭam was already in existence under their control and the grant of 2 vēli of cultivable land was for meeting the running expenses of their maṭam. It is also stated that 200 paṇam for gold jewels of 15 kal̤añju and 50 paṇam for a veḷḷi-orrai (?) (silver ornament) had also been granted, probably by the cheṭṭiyārs. It appears that acutally it was against this donation the house-site and the 2 Vēli of land had been gifted to the cheṭṭiyārs the land concerned made as sarvvamānya (ie) it was exempt from all upādis like old tax (pal̤avari) and new tax (puduvari), and śor̤u-māṭṭu. This record equates 15 kal̤añju to 200 paṇam.

The mey-kkīrtti beginning with tiṅgaḷēr taru of the king forms the introductory portion of the record. It records that the peruṅguri-sabhā of brahmadēyam Tirukkkaṇṇapuram in Marukaḷ-nāḍu in Kshatriyaśikhāmaṇi-vaḷanāḍu met at the temple of Biramīśvaramuḍaiya-Mahādēvar in their ūr and made as irai-ili (tax-free) a plot of land of one vēli and 5½-mā in extent, and further freed it from the tiru-vāśalil-pōnda-kuḍimai, veḷḷān-veṭṭi, vēli-kāśu and such, in favour of Tribhuvana-chaṇḍēśvaramuḍaiya-dēvar, the principal servant of Gaṇapatīśvarmuḍaiya-mādēvar in Tiruchcheṅgāṭṭāṅguḍi in their ūr on receiving 115 kāśu (apparently from the temple). The record is unfinshed.

Records a gift of land, to provide for two perpetual lamps for God Chirāḷa-dēvar in Tiruchcheṅgāṭṭukkuḍi, a dēvadān̤am in Marukā-nāḍu by Ulakan̤ [chir̤r̤a]yan̤ alias Tāppilā... Mūvēnda-vēḷān, a veḷḷāḷan (a land holder) of [Iraiyā]n̤guḍi

Records the gift of 3 mā of land for the festival for Chir̤uttoṇḍa-nambi, who served the God Mahādēvar-Chīrāḷa-dēvar of Tiruchcheṅgāṭṭāṅkuḍi, a dēvadānam in Marugā-nāḍu by Marugal-uḍaiyān̤ Tāl̤iguṇanilai and Marukal-uḍaiyān̤ Pūvan Nakkan, who had the kāṇi of Ir̤aiyān̤kuḍi which was the land of Marugā-kkō of Marukā-nāḍu in Mummuḍi-chōl̤a-vaḷanāḍu. The donors undertook to pay the ir̤ai on the land. The land appears to have been gifted in the name of Tiru-vīrabhadra. It is stated that these two individuals got the kāṇi as above in the 17th and 18th years of the king after the survey (ulagaḷandērina).

The record is built in at the right end and bottom. It records the gift of land as kāśu-koḷḷā- ir̤ai-ili (made tax-free without getting compensation) to God Uttarāpati-nāyakar and Chir̤uttoṇḍa dēvar in the temple of Uttarāpati-nāyakar.

That the record is dated in the year 45, indicates that the king mentioned was Kulōttuṅga I. It was Kulōttuṅga III, the dating of this record will mean that his reign extended upto this date instead of upto only his year 40. It records the making of two plots of land, one of 1⁄2 vēli and the other of 1⁄2 vēli and mā thus totalling 1 vēli 1 mā as ir̤ai-ili (tax-free) by the ūravar of Tiruchcheṅgāṭṭāṅguḍi in Marukal-nāḍu in Gēyamāṇikka-vaḷanāḍu in favour of the Gods Gaṇavatīśvaram-uḍaiyār and Uttarāpati-nāyakar to provide for the flower tiru-chcheṅ-kal̤unīr required for the midnight service, by raising the same (in a garden) by utilising the two plots of land referred to above.

States that as per order, dated year 9+1 of Periya-dēvar Kulōttuṅga- chōl̤a-dēvar, a bloc of land of 5 vēli extent was separated with the name Śivapādaśēkhara-maṅgalam, from Kaṇṇapuram, a brahmadēyam, after excluding the land that was ir̤ai-ili (tax-free) and under enjoyment of Pal̤am- peruṁ-Kaṇṇaputtān̤ and made dēvadāna-ir̤ai-ili in favour of God Tiruvirāmanantīśvaram-uḍaiyār of Tirukkaṇṇapuram, a brahmadēyam in Marukal-nāḍu in Geyamāṇikka-vaḷanāḍu. As the temple of this God was not built in stone there was difficulty in preserving the record by inscribing. the tānattār of the temple talked to Kaḍuvaṅguḍaiyār Tulaiyāda-chelvar alias Chōl̤akōn̤ār who had the par̤r̤u of this temple (Uttarāpatīśvaram- uḍaiyār temple) and the record was arranged to be inscribed in the eastern tiru-maṇḍapa of the temple. The temples of God Tiruvirāmanantīśvaram uḍaiyār was also probably renovated in the year 9+1 of Periya-dēvar Kulōttuṅgachōl̤a-dēvar.

States that Araśūruḍaiyān̤ Tiruchchir̤r̤ambalam-uḍaiyān̤ alias Tiruchchir̤r̤ambala-ppallavarayan, made known to the Ādi-chaṇḍēśvara- dēvar-kan̤mis of the temple of Gaṇapatīśvaram-uḍaiyār in Tiruchcheṅgāttāṅguḍi in Marugal-nāḍu in Gēyā-māṇikka-vaḷanāḍu that he had actually endowed 3 1⁄2 mā of land (though by a different calculation this extent of land is entered as 4 mā in the record), purchased from Nallakūr - uḍaiyān̤ Kaṇṇan Tiruchchir̤r̤ambalam-uḍaiyān̤ of the above ūr, for the various services of God Uttarāpati-nāyakar when he was taken in procession to the tiru-maṇḍapam named Tirumuttuvānēri on the day of Bharaṇi in the month of Chittirai, as also during the festivals in Vaikāśi, and Aippaśi months and also on Amāvāśyā (New moon) days. The expenses as intended were to be out of the reminder after paying ir̤ai (ir̤ai-migudi) on the said land.

The middle portion of the inscription is damaged and the record is also unfinished. This seems to record the grant of 6 mā of land in two plots, one in the village Tiruvēṭṭai-kaṭṭaḷai, which he had acquired as tirunāmattukkāṇi (god's land) out of the kāṇi of Arayan̤ Tiruveṇkāḍu-uḍaiyān̤ and the second in the village Nagar alias Dīnachintāmaṇi-charuppēdimaṅgalam, the latter of which was ūr-kīl̤-ir̤ai-ili (tax-free under the arrangement of the ūr) and had been purchased from Chēndamaṅgalam-uḍaiyān̤ Ati-pattan̤ (adhi-bhakta ?) to serve as capital for food and other offerings to God Uttarāpati-nāyakar while his worship was conducted in Chir̤uttoṇḍa-nāyan̤ār-tirumāḷikai by a person of whose name only Śavurī-pperumāḷ is clear. The land was to be deemed as sādhu-śorru (Property of the sādhu).

This much damaged record tells about the arrangement made to lay an one-winged (with a row of houses on one side only) path-street (tiru-vīdi) to form the third prākāra (aisle) (of the temple ?) and another street two-winged (i.e. with rows of houses on both sides) to be called Irājākkaḷ-tambirān. It gives elaborate details of the land (probably) dēvadān̤a-ir̤ai-ili (tax-free land of maṭham) or tax-free land attached to the kitchen of the temple (maḍa-ppur̤am) which was taken over for devising the street mentioned. Also refers to the kāṇikkaḍan as fixed in the 11th and 41st years of śuṅgaṅ-tavirttaruḷina Kulōttuṅga-chōl̤a-dēvar (I) and also to pal̤avarai (old tax ?) which were apparently exempted in respect of the land utilised for laying out the streets. It also refers to several settlements which were separated from main villages. There is mention of land given in exchange (parivarttan̤ai) (but the details of the land involved have not been given). Apparently exemption from taxes on the land involved was pursuant to a royal order as several officials are seen to have attested the record. At the end, there is mention of an uḷvari (a procedural document issued pursuant to a royal order) for making some land devadān̤a-ir̤ai-ili but the details are not available as the record is incomplete. Posible this has reference to the land given in exchange to the temple and maṭham in lieu of the land taken over for laying the street.

Registers the grant of two vēli of land in Maruṅgūr for the repairs to the temple of God Uttarāpati-nāyakar, in the Chīr̤uttoṇḍa-nāyan̤ār-tiru- māḷigai, probably by the king in exchange (mārāḍi) for the land in Arumol̤i- maṅgalam in Gēyamāṇikka-vāḷanāḍu, which had been given away as ir̤ai- ili in favour of the servants (tiru-mēni) serving (an̤ucharikkir̤a) in the Chīrāḷan̤ Chir̤uttoṇḍan̤-tirumaṭam attached to the temple of the God Gaṇapatīśvaram-uḍaiya-nāyan̤ār of Tiruchcheṅgāṭṭāṅguḍi.

This damaged record is an interesting case. It gives a long list of the titles assumed by the king reflecting his achievements, in Sanskrit. It records the royal order granting 30 vēlis of land as one bloc to be named as karaṇa-vikrama-ch[ōl̤a]-nallūr for the celebration of the festivals on the day of Bharaṇi in the months of Chittirai and Arpaśi for God Uttarāpatī-nāyakar and for the services including the ceremonial daily waking up (tiruvel̤uchchi of another deity whose name seems to have been Kaṇgula-viḷaṅkeriḷandiāḍuvār (this is the reading of the name on the impression, though it is an obscure name) on the representation of Chel̤iya-piḷḷai who is referred to as our son (nam magan̤). The land was granted as kuḍi-nīṅgā-dēvadāna (God's land where the cultivators were not removed but retained).

Gift of an amount of 90 kāsu, deposited with some Śivabrāhmanas, for a lamp to the temple of Tirumaṇañjēri-udaiyār, by a native of Gaṅgaikoṇḍa-chōḻapuram.

This is the decision taken in a meeting of the Uḍaiyapirāṭṭiyār (Queen Dowager), obviously the one mentioned in the previous inscription, the officers, Pichchaṉ Ārūraṉ Kambaṉ who made the temple of Tirumaṇañjēri in stone and the sabhā's representative (savai kaṇkāṇi), in relation to the arrangement of various daily services in the temple, like midnight food offering, the recitation of tiruppadiyam, the cleaning of the temple, the making of flower garlands, the mainte- nance of the musicians. From the similarity of contents, this inscription has to be considered a sequel and continuation of the previous inscription.

Gift of 45 kāsu along with a lamp-stand made of tarā for a lamp in the Tirumaṇañjēri temple by a Tūṛṛukkudaiyāṉ Nāḍudaiyāṉ in Paṉaiyūr-nāḍu.

Following a brief version of the king's eulogy is mentioned a gift of land, by a Paṇṇaṇ Chatu- rasaṅgātan, for feeding annually 1000 devotees including śivayōgis and taparvis, in the temple of Tirukkaṛṛaḷi-Māhadēva at Tirumaṇañjēri, a part (pāl) of Gaṅgaikoṇḍachōḻa-chaturvēdimaṅgalam in Kuṛukkai-nāḍu in Rājēndra simha-vaḷanāḍu, on the occasion of the Paṅguni-uttiram festival. The land located at Mūlanguḍḍi in Nallāṛṛūr-nāḍu, which was a dēvadāna of the temple, had been reclaimed from an uncultivable garden land.

Records an arrangement made by Uḍaiyapirāṭṭiyar Chembiyaṇ-Mahādēviyār, the mother of Uttamachōḻadēva, for various items of expenditure (for priests, food offerings, drummers, gardeners and cleaners) in the temple of Tirukkaṛṛaḷi-Māhadēva at Tirumaṇañjēri, using the in- come of paddy from some 14 vēlis of land in Mūlaṅguḍi in Nallarṛür-nāḍu.

Records that Kūṛṛattaikkumaittār, the wife of Kaṇṇamaṅgalamuḍaiyār Bimappiḷḷai and daughter of Puliyūrdaiyāṉ Ādittadēvaṉ Miḻalainātukkön built the shrine of Tirukkāmakkōṭṭam-udai- ya-Nāchchiyār and gifted land, which was her siīdana (śrīdhana) property, in udaiyāngudi a dēvadāna village of the temple, for offerings, lamps, etc., in the shrine. She further renovated a monastery (guhai) called Ālālasundara for the use of Pugalivēndar of Pūṇdi. It is said that the lady borrowed money on hand loan (edirppat) from several places for building the shrine. She also gave some land and house-sites to a Brāhmana priest and two others who helped her in several ways.

The mahāsabhā of Gaṅgaikondchōḻa-chaturvēdimaṅgalam sold some land to the temple of Tirumaṇañjēri after making it tax-free dēvadāna, for which they received money from the temple. One Ñānaśivar was asked to take possession of the land and arrange for the stiplulated services.

Gift of 90 sheep for a lamp to the temple of Tiruttāṭagai-īśvarattu-Māhadēva at Tiruppanandāḷ, a dēvadāna in Maṇṇi-nāḍu on the north bank by Kōvaṉ Amudaṉ a udaiyāṉ of Karuppūr in the same nāḍu. The second part of this inscription refers to the supply of coconuts from some coconut gardens for offering to the deities

Beginning part lost. Records a gift of land after purchase from the sabhā of the village for offerings to the god Śivalōkavitankadēva and the goddess, by Kīrttirājarājan alias Rājarāja- Gandaruva-mārāyaṉ. The inscription may belong to Rājēndra I (See No. 34 below).

Gift of 90 sheep for a lamp to the temple of Tiruttāṭkśēvarattu-Māhadēva at Tiruppananda] a dēvadāna in Maṇṇi-nāḍu on the north bank, by Iraiyan Madevan a udaiyāṉ of Kumāraman- galam in Ambar-nāḍu.

Gift of land after purchase for offerings to the temple by a Kāmaṇṛāḻi, a kiḻāṉ of Karambiyam in Eyi-nāḍu on the south bank.

Beginning of lines built in. Records the consecration of the image of Kshētrapāladēva, made of metal, by Rājarāja Gandiruva-mārāyar ( same person figuring in 31 above) and also a gift of a piece of land to it for feeding the devotees in a maṭha. The donor originally purchased the land measuring 12 1/2 vēli from the sabhā of Tirupparandāḷ. Subsequently he got some other land in exchange with the permission of the king as the original land had become a part of Rājēndranallūr created as dēvadāna by the order of the king. From the mention of the place name Rājēndranallūr and the title of the donor the king is taken to be Rājēndra 1.

Gift of a piece of dēvadāna land for a lamp by a native of Kaṇṇi-kuḷattūr in Pulivala-nāḍu in Kāliyūr-kōṭṭam in Jayaṅgoṇḍachōḻa-maṇḍalam. It is said the donor reclaimed the land which had been damaged in floods.

Built in in the beginning. Sale of garden (kollai) land to the temple at Tiruppanandāḷ, a brahmadēya in Maṇṇi-nāḍu in Virudarajābhayaṅkara-vaḷanāḍu on the north bank by the sabhā of the village. Several Brahmaṇas were the kani holders of the sold land.

Built in at the end. Gift of land for offerings and repair works (kuṛaivaṛuppu) on festival days in the temple of Tiruttāṭakśēvaram-uḍaiya-nāyanār at Tiruppanandāḷ by the sabhā of the village. The living quarters of tachchan, ambaṭṭaṇ and Veṭṭāḷaṇ are mentioned separately while describing the boundaries of the gift land.

Sale of garden land to the temple by some members of the sabhā of the village.

Gift of money by a Nachchiṉāṛkkiṉiyāṉ alias Poṛkōyil-Pichchaṉ to the temple at Tiruppanandāḷ in Maṇṇi-nāḍu in Virudarajābhayaṅkara-vaḷanāḍu on the north bank for bathing the deity daily in pañcha-gavya. Several Śvabrāhmaṇas received the money with promise to maintain the service as stipulated.

Sale of land by the mahāsabāh of Karikālachōḻa-chaturvēdimaṅgalam in Kuṛukkai-nāḍu of Virudarājabhayṅkara-vaḷanāḍu on the north bank, which assembled at the temple of Karikalach ōḻa-viṇṇagar-Aḻvār in the village. The sale was made to pay off some tax arrears of those landholders of the village who left the village without paying their land dues. The land was purchased by a Pūṇdi-udaiyāṉ Uyyavandāṉ Ñānaśivar for instituting some services in the temple praying for the health of the king (tiruvāymoḻindaruḻum tirumēni) and his family.

Built in at the beginning. Gift of land for offerings to the images of Tirukkaḍavūr Kuṅgiliyakkalaiya-nāyaṇār and other Śaiva saints set up in the temple at Tiruppanandāḷ, by a devotee of the temple, called Tīyilum-piriyātān Aḻiyaviradamkoṇḍaṇ alias Kungiliyakkalaiyaṇ.

Unfinished. Gift of land to the temple by the mahāsabhā of Tirupparandāḷ , a brahmadēya in Maṇṇi-nāḍu in Virudarajābhayaṅkara-vaḷanāḍu for the use of the goddess Tirukkāmak- kōṭṭamuḍaiya-Periyanāchchiyār. Some part of the gift land was set apart for the path to a cre- matorium (chuḍukādu) and for the purpose of the bathing of those visiting the crematorium.

Gift of land in the northern hamlet called Āṇaipōki by the sabhā of some neighbour village (name lost) in Miḷalai-nāḍu in Virudarāja-bhayaṅkara-vaḷanāḍu for opening a road, called Rājagambīran through which the god of Tiruppaṇandāḷ temple had to be taken in procession to. the river Koḷḷiḍam on festive days. Detailed measurements of the road are given. The sabhā also arranged to plant 750 coconut saplings on both sides of the road. Nearly eighty Brāhmaṇa members of the sabhā have signed the document.

Registers the sale by a temple priest (Śivabrāhmana) of his right of worship to recoup a portion of money which he had misappropriated from the temple treasury (in the form of gold and silver ornaments, bronze utensils, etc.). He and several others of his colleagues had been habitual offenders since long as known from previous official investigations carried out respectively by Rājarāja-mūvēndavēlār, the Sēnāpati Pallavarājar and the Sēnāpati Nandiyarājar in the 3rd year of Adhirājēdra (1070), and in the 8th and 21st years of the present king (1078 and 1091 respectively). On the present occasion while the king visited the temple for worship he was informed about about the disruption of services due to the misappropriation of the temple funds by the Śivabrāhmanas and thereupon he ordered for the recovery of the pilfered property.

This is related to the above inscription and seems to be in continuation of the above one as it abruptly begins with the year 29th of the king, obviously Kulōttuṅga I (1099). It records similar sales of their right of worship by five other temple priests on account of similar misap- propriations.

The king's eulogy is given in lines 1-44. States that at the request of Muṉaiyadaraiyar. the king ordered for the proper arrangement of the different services in the temple using the income of some tirunāmattukkāṇi land at Uttaṅguḍi alias Kōṭṭaiyūr in Kuṛukkai-nāḍu in Virudarajābhayaṅkara-vaḷanāḍu. It is said that until he current year there was no inscription and proper record of the services that depended on the income. On representation (viṇṇappam) regarding this by Muṇaiyadaraiyar the king issued the relevant order to set it right. The tirumandira-ōlai, Vikkiramasiṅga-Viḻupparaiyar wrote the royal order and the purvuvari-tiṇaik- kaḷa-nāyagam Nittavinōda-Mūvēndavēḷān got it inscribed on stone.

Gift of 30 kāsu for a lamp by a dancing girl called Taḍuttāṭkoṇḍāḷ Chaḍaimēlirundāl alias Nāṛpatteṇṇāyira-naṅgai of the temple of Tiruvaigāvudaiyār in Aṇḍāṭṭu-kāṛṛam of Vikramachōḻa- vaḷanāḍu

Records that a Pūṇdi-uḍaiyāṉ Sūriyaṉ Pavaḷakkuṇṛaṇār alias Vaṇṇāduḍaiyār rebuilt in stone the old brick temple of Tiruvaigāvudaiya-Māhadēva in Aṇḍāṭṭu-kūṛṛam in Uyyak- koṇḍachōḻa-vaḷanāḍu. He hailed from Paravaichchuṛṛu-Pūṇdi in Rājarāja-vaḷanāḍu. He also added, with the king's permission, to the dēvadāna of the temple by a gift of land in Kaḷap- pākuḍi in Viṛai-kūṛṛam, a unit of Ulaguyyavandachōḻa-vaḷanāḍu. The additional land mea- sured 20 and odd vēli, yielding 1200 and odd kalam of paddy.

This is partly built in and records a gift of money (200 kāsu) for offerings to the image of Nit-tavinōda-kalyānasundara-dēva in the temple of Tiruvaigāvūr. The donor (name lost) is mentioned as a son of the aṇukkiyār Araṅga-patāgaiyar.

The trustees of the temple received 30 kalam of paddy from Nānāndūr-uḍaiyār Pugalivēndar, in lieu of which they remitted permanently the taxes due to temple from the monastery (guhai) called Tirumuḍiyāl-naḍandāṇ that was presided over by the donor. The paddy was set apart for the wages of the stone masons engaged for some renovation work in the temple.

Sale of land by the trustees of the temple of Tiruvaikāvuḍaiyar to Vamasiva-Mudaliyar of the lineage of the Mudaliyārs of Chelva-Tiruvārūr (maṭha). The sale amount of 3000 kāsu was meant for the supply of unguents to the image of Villavana-Perumāl in this temple.

A woman called Andappulaperumāḷ wife of Anapāyavaṇukkan and her daughter had to sell their dēvadāna land in Edirilichōḻa-nallür, measuring one vēli and odd, and two houses for 28,800 kāsu for paying off the arrears of the taxes due on their holding. For the sale, one Chērapāṇḍiyan Tambirān-aṇukkaṇ acted as the male guardian (mudukaṇ). The default in the payment was found out by Piḷḷai Muṇaiyadaraiyar who was in charge of the temple lands, by auditing the accounts from the 24th to 33rd year (of the king).

Lines built in and incomplete. A sale of land for tax arrears, similar to that of the above inscrip- tion (No. 57), by the daughter mentioned therein. This land was located in the dēvadāna village Tribhuvanamādēvi-chaturvēdimaṅgalam. It is said the seller had got the land from her mother as śrīdhanam. Built in at the bottom.

This is said to be a solidarity (orimai) deed made by a big assembly of the sabhāiyar of Śrī-parān- taka-nāḍu of Iṇṇnambar-nāḍu a unit of Vikkiramachōḻa-vaḷanāḍu on the north bank and and the va langai-98 and the idangai-98 communities opposing the unjust taxation of the government and the exploiting nature of the jīvitam holders. The assembly decided that hereafter they should not yield to the official and other exploitation and should pay the government taxes (irājagaram iṛai-muṛai- mai) on their land and on various professions as fixed in this meeting. The detailed enumeration of the rates of taxes is given. It is said that the assembled members came to the decision encouraged by an earlier revolt of their brethren elsewhere in several nāḍus of Vaḻudalampaṭṭu Uchāvadi. To celebrate the solidarity achievement, the assembly decided to institute a service named Peri- yanāṇṭān-sandhi in the temple of Tiruvaigāvudaiya-nāyanār (where the inscription is put up) with income from a vēli of land in each of the temple villages (taḷigai ūr).

Incomplete. Three individuals were in default in payment of their kaḍamai and kuḍimai on their dēvadāna kāṇi holdings from the 24th to 33rd year of the king. Hence they had to sell their land to the temple of Tiruvaigāvūr as tirunāmattukkāṇi and deposited the money from the sale proceeds in the temple treasury itself. The tax arrears were fixed by the officer Piḷḷai Muṇai- yadaraiyar (see 57 above). Similar to the transactions mentioned in 57 and 58 above.

Registers that at the command of Uḍaiyapirāṭṭiyar (Queen Dowager), the mother of Uttama-chōḻadēva, Ārūraṉ Kambaṉ alias Tirukkaṛṛaḷi-Pichchaṉ of Tirumaṇañjēri arranged for offering sandal paste and food and for lamps using the income of an amount of 16 kaḻañju accrued through the pīḍiligai-vāri (offerings of the devotees placed on the pulpit in front of the deity) gifts, both in gold and rice, in the temple of Māhadēva at Tirumaṇañjēri a brahamadēya of Kaḍalaṅguḍi in Kuṛukkai-nāḍu on the northern bank.

The inscription is a copy of old inscriptions recording grants made during the period of Rājēndra I The first inscription is about the grant made in the 15th year of Rājēndra I (A.D. 1027) to the goddess Umā Parameśvari in the Mākāḷamuḍaiyār temple at Ambar for some services. The assembly of Madhurantaka-chaturvēdimaṅgalam assigned a tax free grant of land on receipt of 30 kaḻañcus of gold on behalf of Chaṇḍēśvara in the Mākāḷamuḍaiyār temple. The second inscription, also dated in the 15th year of Rājēndra I, records another tax-free grant of land to Uma Paramēśvari by the Nagaram of Ambar on receipt of eleven kaḻañcus of gold on behalf of Chaṇḍēśvara in the same temple. Ambar is said to be a brahmadēya in Ambar-nāḍu, which was a subdivision of Uyyakkoṇḍār- vaḷanāḍu.

The inscription records a tax free grant of land measuring about 2 3/4 (vēlis) to the various temple servants like, dēvaraḍiyar and her 12 assistants, singers, and image bearers and also for the supply of sacred food offerings in the temple by Udaiyamarthāṇda Mūvēndavēḷān. At the end of the inscription is a verse in veṇbā meter recording his endowment.

A piece of land in the village of Chiruvēḷūr, measuring one [vēli] and 8 mā was granted as tax-free for providing food offerings (maṇavālap pōnagam) to the silver images of Āṭkoṇḍa Nāyakar and the goddess in the temple of Tirumāgālamuḍaiyār at Ambar in Ambar-nāḍu, a subdivision of Uyyakkoṇḍār-vaḷanāḍu by Amudan Tiruchchiṟṟambalamuḍaiyāṉ alias Udayamārttanda Mūvēndavēḷār and Amudan Pañchanedivāṇan alias Mayiravāḷakulakālap Pallavaraiyan of Chiruvēḷūr in Paṉaiyur-nāḍu, a subdivision of Kshatriyaśikhamani-vaḷanāḍu. The two images were installed in the temple by Piraman Muttan alias Udaiyamarthanda Mūvēndavēḷār, the father of the above two donors.