Showing posts with label Inscription. Show all posts
Showing posts with label Inscription. Show all posts

Wednesday, October 28, 2015

Heritage Trails Villupuram: Tirumundeeswaram and Jambai 2

Jambai Inscription - Dasimadam. Dr.Padmavathi Explanation
 After spending our forenoon time in visiting Thirumundeeswaram temple, it was time to have our lunch. Thiruvennainallur and Thirukovilur temples will remain closed between 12 p.m. and 4 p.m. Our lunch was arranged at Thapovanam town. Here Sri Gnanananda Thapovanam meaning, "forest of penance is a place of pilgrimage established by Swami Gnananandagiri. We proceeded to Sri Gnanananda Thapovanam located 3 km away from Tirukoilur, on the Tirukoilur - Tiruvannamalai highway. We had delicious South Indian vegetarian variety rice for our lunch. After lunch we porceeded to Jambai.

Jambai (ஜம்பை) is a village in Mugaiyur taluk (முகையூர் வட்டம்), Villupuram district (விழுப்புரம் மாவட்டம்), Tamil Nadu, India PIN 605754. The historical village is located on the northern bank of the river Thenpennai River (தென்பெண்ணையாறு). The  Thenpennai River (aka Dakshina Pinakini in Kannada) covers 105 km in Villupuram district. It is the main source for irrigating over 25000 acres in Villupuram district. The Jambai village is at the geographic coordinates of 11.468 N latitude and 77.643 W longitude. The rural village is part of Jambai village panchayat and as per census 2011 it has a population of  3,684 people and 76.68 % literacy rate. The main occupation of the area is agriculture and allied activities.

After reaching the village Jambai we rushed towards the hillock located about one kilometer to the east of the village. Al least ten of the village boys accompanied us. We crossed a small dry lake and reached the foothills. The local boys guided us to two natural caverns 1. Dasimadam and 2. Sanyasimadam. First they escorted us to Dasimadam, the south facing deep natural cavern having narrow access. The flat surfaced Sanyasimadam cavern would have served either as the bed or at least the seat for the Jain monks' shelter. The inscriptions point out Jambai as Valaiyur (வலையூர்). The inscription of Parantaka Chola I (ARE. 446 of 1937-38) also observes about the presence of Valaiyur Nattu-p-perumpalli (வலையூர் நாட்டுப் பெரும்பள்ளி). Some other inscription of Rajaraja Chola III (ARE. 448 of 1937-38) also refers about the Kandaraditta-p-perumpalli (கண்டராதித்தப் பெரும்பள்ளி), dedicated to Neminatha, the 22nd Tirthankara of the Jains.

Rock Shelter (Sanyasimadam)
Pit found near Rock shelter (Sanyasimadam)
Even Stone beds under Rock Shelter (Sanyasimadam)

Ashoka's period Brahmi inscriptions in Prakrit were also discovered in the rock shelters in Sri Lanka. Inscriptions using Brahmi characters have also been discovered in Tamil Nadu in rock-shelters and potsherds of different types, and the language used is Tamil with a mixture of Prakrit words. The most ancient writings so far found out in Tamil exhibit characters which are closely resembling Asokan Brahmi inscriptions. The script used is known as Tamil Brahmi and the script  closely resembling Brahmi and used for writing the Tamil language.Tamil Brahmi inscriptions used peculiar Tamil but certainly not the classical Tamil of the Sangam Period. It is now well established that the earliest known Tamil and Ceylonese scripts are derived from the Brahmi script employed by the Mauryan Emperor Asoka..

We trekked to the cavern Dasimadam (தாசிமடம் குகை) in the Cool and breezy evening on 4th October 2015, 34 years after the discovery of the Tamil Brahmi inscription (தமிழ் பிரம்மி கல்வெட்டு), linking Atiyaman Netuman Anci (அதியமான் நெடுமான் அஞ்சி), the renowned chieftain of Takatur (தகடூர்) (present Dharmapuri district), with the Tamil Sangam Age (தமிழ் சங்க காலம்) (the Eight Anthologies (எட்டுத்தொகை) and Ten Idyls (பத்துப்பாட்டு) and the Tamil-Brahmi age (தமிழ் பிரம்மி காலம்), by K.Selvaraj, a budding epigraphy student in the Tamil Nadu State Department of Aarchaeology, Chennai in October 1981 during his regular field exploration.  Similarly the Tamil Brahmi inscriptions of Pandyan Nedunchezhiyan at Mankulam near Madurai (2nd century B.C.), and Chera king Irumporai at Arnattar hill in Pugalur near Karur (2nd century A.D.) also link the Sangam age with the Tamil Brahmi age.
Every one of us had the  great desire of viewing the one line Tamil Brahmi inscription. We hopped from rock to rock and the narrow rock crevices. Yes! the one line Tamil Brahmi inscription deeply etched on the rear-rock wall of the Dasimadam cavern could be viewed clearly. The deep natural cavern, communicated the one line message of Atiyan Netuman Anci, after safeguarding the inscription from the vagaries of weather. English and Tamil transliteration of the Tamil Brahmi Inscription: 

Jambai Dasimadam Tamil Brahmi Inscription - E-stamping
‘சதியபுதோ அதியன் நெடுமான் அஞ்சி ஈத்த பாளி”
  Satiyaputo atiyan netuman anci itta pali 

"சதியபுதோ அதியன் நெடுமான் அஞ்சி ஈத்த பாளி”  

Cave-shelter (paIi) gifted by (itta) Atiyan Netuman Anci, the Satyaputra (satiyaputo).

The Tamil Brahmi inscription records the endowment of a cave-shelter by the Velir chieftain Atiyan Netuman Anci. He is also known by the honorific title "Satiyaputo." The title satiyaputo is also mentioned in the Second Rock Edict at Girnar. Ashoka's rock edict also mentions other names such as Coda (Chola), Pada (Pandya) and Ketalaputo (Keralaputra). The inscription refers Atiyan -  the name of his Velir clan, Netuman, the name of his father and Anci the king who ruled over the Tagadur Nadu (modern Dharmapuri, Salem districts) and made the endowment. It is believed that Atiyars have introduced sugarcane cultivation in the Tamil country. Netuman Anci is believed  to have won seven notable chieftains in a decisive battle. He also captured Kovalur (modern Tirukkoyilur near Jambai) from Thirumudi Kari Malayaman, the local  Velir  chieftain of the Malaiyamān dynasty. Occurrence of this inscription recording an endowment at Jambai nearer to Thirukovilur also stands as evidence on the reign of the king Netuman Anci and this endowment could have been made to commemorate his victory.  However the inscription does not mention about the name of the recipient.

Many poems in eight anthologies i.e., Purananuru (புறநானூறு), Akananuru (அகநானூறு), Kuruntokai (குறுந்தொகை), and the ten idyls i.e., Patirrupattu (பதிற்றுப்பத்து), and Cirupanarruppatai (சிறுபாணாற்றுப்படை) of Tamil Sangam literature glorifies the  valor and philanthropy of Neduman Anci and his son Elini. The poets who composed poems on Neduman Anci include  Avvaiyar (ஔவையார்), Nakaiyaar daughter of Anciyathai (அஞ்சியத்தை மகள் நாகையார்), Paranar (பரணர்), Nattattanaar from Itaikkazhinaaattu Nallur (இடைக்கழிநாட்டு நல்லூர் நத்ததத்தனார்), Arisl Kizhaar (அரிசில்கிழார்), Perunchitranaar (பெருஞ்சித்திரனார்) and Mamulanar (மாமூலனார்). Avvaiyar, the poetess of the Sangam Age, has composed 59 poems in total and 33 of them forms part of  Purananuru itself. The poetess has composed 22 poems on Neduman Anci and 3 songs on his son  Elini. He was being referred to as one of the seven celebrated philanthropists of Kadai Sangam Age (3rd Tamil Sangam) i.e., Kadai ezhu vallals (7 great patrons) of arts and literature in ancient Tamilakam.

Arruppatai (ஆற்றுப்படை): Arruppatai is one of the 96 minor literary genres collectively known as ‘Sittrilakkiyam’ in Tamil. It is a type of Sangam Tamil poetical form and forming part of  the Pattupattu (பத்துப்பாட்டு) Ten Tamil Idylls - the anthology of ten mid length books from Minor Eighteen Anthology Series (பதினெண்கீழ்கணக்கு). The poems comprise descriptions of Tamil country, Tamil landscape and Tamil seasons. In Aarrupadai, a literary form in which you will find the treatment like travelogues. "A bard or a minstrel (பாணன்) who has received bountiful gifts from some wealthy patron is supposed to direct another to the same Maecenas." The poetical form takes every chance to bring out in depth the nature, landscape, irrigation, social life,   and wealthiness of the territory that has to be traversed to reach the palace of the patron and his philanthrophy. There are 19 songs have references to Athiyaman by bards or minstrels (பாணன்) and female dancers (விரலி).

The inscription uses Tamil words such as itta and pali. However the honorific title "satiyaputo" is in Prakrit language. The inscription uses the northern Brahmi character 'sa' and the Tamil Brahmi character 'Li.' 'The inscription is in Tamil-Brahmi script found in early Tamil epigraphs.  The scholars debated about the identity of "Satiyaputo" (Satyaputras): Satyaputra suggested for some as "Satavahanas"; some others understood as Satputas of Maharashtra; few of them located their land in northern Kerala. But few scholars rightly guessed "Satiyaputo" as the well known dynasty of the Tamil land. The occurrence of  the Cholas, the Pandyas and Keralaputras in the rock edicts prompted them to guess like this. The Tamil Brahmi inscription of Jambai provides inviolable certainty for the scholars to identify the "satiyaputo" (Satyaputra), the dynasty under reference in Girnar Rock Edict II. The chieftain Athiyaman Netuman Anci  referred in Tamil Sangam literature with a personage figuring in the Tamil-Brahmi inscription as well as in Asoka's Girnar Rock Edict II. It was Dr.R.Nagaswamy, Director of Archeology, who deciphered the inscription and published articles in few newspapers, but reported the discovery after a long interval. He has suggested the most probable date of the Jambai Tamil Brahmi inscription as the first century A.D.  



Great Mauryan Emperor Ashoka (273–232 BCE)

Great Mauryan Emperor Ashoka (273–232 BCE), the third monarch of the Indian Mauryan dynasty, is being regarded as one of the most exemplary rulers in our history. The cruel and ruthless monarch who converted to Buddhism and thereafter established a reign of virtue. During 19th century larger number of rock edicts of this monarch were discovered in more than thirty places throughout India, Nepal, Pakistan and Afghanistan. Ashoka's rock edicts etched on rocks and pillars formally declared his reforms and policies and brought out his advice to the mankind. 


Ashoka used four scripts: Brahmi script rock edicts from Prakrit - a colloquial form of Sanskrit language (Indian origin); Kharoṣṭhī script rock edicts from Aramaic language but with additional letters and vowel marks; Aramic script rock edicts from the bilingual Greek and Aramic (Kandahar); Greek script rock edicts from Greek language (Kandahar). Brahmi was the most common script used by Ashoka. In 1837, James Prinsep succeeded in deciphering a large stone pillar inscription in Delhi and in his edicts monarch called himself "Beloved-of-the-Gods, King Piyadasi." The European scholars rediscovered those rock edicts and translated them in the 19th century.  "It was not just the religion and philosophy of Buddhism that came to light, but also its many legendary histories and biographies." 

Ashoka's First Rock inscription at Girnar (The Fourteen Rock Edicts) version, issued in 257 B.C:

Girnar is the collection of mountains in the Junagadh District of Gujarat, India, situated near Junagadh at a distance of 327 km from Ahmedabad. The 2nd and 13th rock edicts of Ashoka  refers  the Satyaputras Velir clan in his inscriptions along with the Cholas, Pandyas and the Keralaputras. The Satyaputra Velirs wielded sufficient power in the time of Ashoka (3rd century BCE) almost on par with the Cheras, Cholas and Pandyas.

Girnar Rock Edicts of Ahoka
Stanza Two: 

Ye Ca anta ata Choda, Pandiya, Satiyaputo, Ketalaputo, Tam bapanni, Antiyogo naama, Yonalaja (Ashoka Brahmi text)

Meaning:
Everywhere in the conquered dominions of king Priyadarsin, the Beloved-of-the-Gods, and the dominions on the borders as those of the ChOdA (the Cholas) (சோடா), PANdiyA (the Pandyas) (பாண்டியா), Satiyaputo (the Satiyaputras) (ஸதியபுடோ), KEtalaputO (the Keralaputras) (கேடலபுடோ), as far as Tam bapanni (Tamraparni) (தம் பபன்னி) the Yavana King named Antiyogo naama (Antiyoka) and the other neighbouring kings of this Antiyoka, [The Cholas and Pandyas were south Indian peoples living outside Asoka's empire. The Satiyaputras and Keralaputras lived on the southwest seaboard of India. Tamraparni is one of the ancient names for Sri Lanka.] [Antiochos II Theos of Syria (261-246 B.C.), Ptolemy II Philadelphos of Egypt (285-247 B.C.), Antigonos Gonatos of Macedonia (278-239 B.C.), Magas of Cyrene (300-258 B.C.) and Alexander of Epirus (272-258 B.C.).] everywhere has Beloved-of-the-Gods, King Piyadasi, made provision for two types of medical treatment: medical treatment for humans and medical treatment for animals. Wherever medical herbs suitable for humans or animals are not available, I have had them imported and grown. Wherever medical roots or fruits are not available I have had them imported and grown. Along roads I have had wells dug and trees planted for the benefit of humans and animals. [By so doing, Asoka was following the advice given by the Buddha at Samyutta Nikaya, I:33.]  

How to Get There?

This place is in the border of the Villupuram district and Tiruvannamalai district. It is located 54 km towards west from District head quarters Villuppuram, 32 km from Mugaiyur, 41.5 km from Thiruvennainallur, 19.7 km from Thirukovilur, 26 km from Thiruvannamalai, 94 km from Pondicherry and 202 km from State capital Chennai.  


Nearest railway station: 15 km from Andampaliam railway station; 16 km from Tandarai railway station;  20 km from Thirukovilur railway station; 27 km from Tiruvannamalai railway station.
Nearest Airport: Chennai.

Reference

  1. King Atiyaman - Tamil Myth Controversies in History June 05,2007
  2. Recent Discoveries Of Jaina Cave Inscriptions In Tamilnadu. by Iravatham Mahadevan. in. Jainsamaj. 
  3. Satyaputra Inscription. Nagaswamy. R. Tamil Arts Academy. 
  4. Some portions of Early Tamil Epigraphy. by Iravatham Mahadevan. in. Varalaru.com Issue 29 November 16 - December 15 2006.
  5. Tamil-Brahmi inscriptions are the only record of old Tamil. T.S.Subramanian. Frontline. Volume 26 - Issue 14, Jul. 04-17, 2009
  6. The Edicts of King Ashoka. An English rendering by Ven. S. Dhammika. Buddhist Publication Society, Kandy, Sri Lanka. The Wheel Publication No. 386/387. ISBN 955-24-0104-6. Published in 1993. (http://www.cs.colostat.edu/~malaiya/ashoka.html)
  7. Velirs Explained

About inscriptions in Jambai - 1 Parthasarathy Manivannan



About inscriptions in Jambai - 2 Parthasarathy Manivannan



Jambai climb to jaina pallis Ramiah Krishnan


Saturday, September 19, 2015

Heritage Trail: Thiruvallam, Melpadi, Mahendravadi and Pullalur 3

Contd. from Part 2...

Lakulisa Pasupata Shaivism

The earliest known ati marga (ascetic path) is Pasupata Shaivism. It is an ascetic devotional bhakti movement worshiping Shiva as the supreme deity. Lakulisa was the founder of Lakulisa Pashupata Shaivism. This school of Shaivism originated at Kayavarohan in Gujarat and extended to Payar in Kashmir and Orisa in the east. It later spread far and wide and penetrated into Tamil Nadu in the 7th to 14th century A.D. This school also said to have given birth to Kalamukha and the Kapalika schools.The Medieval and Later Cholas seem to have been deeply interested in the Saiva cult called Lakulisa cult. It is learned that Tiruvorriyur was a strong center of this cult during these periods.

Pallipadai



Pallipadai means a (Sepulchre temple) Shiva temple constructed the mortal remains of Chola royalty.  Pallipadai is the Tamil name for sepulchral shrine. Normally funerary temples were erected over the places of burial of the mortal remains of ascetics, saints and sages. However raising sepulchral shrine on the burial / cremation ground was followed by the Lakulisa Pashupata sect during later Cholas period (between 9th and 11th century). No sepulchre temple traceable from the Pallava, or Chera kings,  but there are sepulchres from the Cholas and Pandyas. Such kind of worship protocol is not practiced today. Though there are about 16 Chola sepulchres pointed out, the scholars are in agreement with three sepulchre temples (One in Andhra Pradesh i.e, Kodandaramesvara aka Adityesvara, Tondaimanarrur (Bokkishampalem) near Kalahasti; and two in Tamil Nadu Arinjikai Isvram, Melpadi, Vellore district, and Panchavan Maa Devi Isvaram, Palaiyarai, Kumbakonam)  since they have specific inscriptions in their wall or plinth stating that they are Pallipadai kovil (funeral temples). The remaining Chola sepulchres could not be traceable or there is a difference of opinion among the scholars about the identity of the location mentioned in the sources. The inscriptions from these Chola sepulchres deify the king or queen and commemorate the death. The direct male descendant of the king or queen and legitimate successor for the throne has only built the Chola sepulchre. The cult raising sepulchres for the dead king or queen and the cult of exalting or worshiping them was not prevalent after Chola dynasty. No Hindu Agamic text prescribes cannons for Pallipadai Temple construction.

Cholesvara Temple aka Arinjikai Isvaram

The  small scale east facing Cholesvara Temple aka Arinjikai Isvaram complex is located on the river bank of Ponnai at the out skirts of the village Melpadi and surrounded by the green paddy fields and shady trees. The temple complex is well maintained and protected within Archaeological Survey of India (ASI) fence. The granite temple structure does not show any complex plan and the temple never enlarged by royal successors.  The architectural elements 'reflect Chola convention.’ This whole granite structure stands within the rectangular compound defined by granite perimeter walls. 

Arinjigai-Isvara
Arinjigai-Isvara
The vesara vimana of the main sanctum is small and typically square and includes sanctum (garbhagriha) ardhamandapa and mukhamndapa. From upana to stupi, the vimana is built with green tinged granite stone.  Shivalingam (3 - 4 feet tall) is present in a 10 s.ft sanctum sanctorum. There is an Ardhamantapa before the sanctum.

Vesara Vimana
The external vimana walls are divided into segments and the segmenting is marked by pilasters.  The plain outer walls of this particular vimana have brahmakanta pilasters (four sided) and plain Karnapathis. Although there is a slight projection of the sala-koshtas, there is almost no depth to house the deities. It appears that the sala-koshta deities might be later additions.

The vimana has the very austere basement (adhishtana) of padabandha type with the components of upa-peeta, upana, jagadi, tri-patta kumuda moulding. There is an arrangement of friezes of bas-relief lion at the kodungai.

The external wall surface is divided by pilasters (அரைத்தூண்கள்) in to well shaped ornate niches (தேவகோட்டங்கள்) with 'makara torana' (மகர தோரணம்). The sculptures in the niches include Dakshinamurti, Vishnu, Brahma and Durga and these could be later additions:


Dakshinamurti
Dakshinamurthi

On the southern wall is found the figure of Dakshinamurti (தட்சிணாமூர்த்தி). Dakshinamurti is seated on a hillock in utkatasana posture (legs are broken) with his left leg placed above the right leg. His front right hand and the front left hand are broken. The back hands carry rosary (akshamala) (அக்கமாலை) in the right and fire in the left. His locks are arranged as jatabhara (ஜடாபாரா) in which the braids (சடை) are curled at the tips and adorned with crescent moon (பிறைச் சந்திரன்) on the right. Patra-kundala earring in his left earlobe and in his right ear an open circular earring (karnavali or vratta-abharana). Chavadi, beaded mala, baguvalai, kankanas, keyura, udarabandha are the ornaments adorn by him. Yajnopavita is worn in upavita fashion and the brahma knot formed above the chest. Animals like snake, ox and deer are shown on the hillock as listening to the God. Besides, two of the sages are shown seated in front of the God. The banyan tree depicts the holy ash bag and kuyil.

Vishnu

Vishnu
On the back wall Koshta of the sanctum sanctorum is found the figure of sthanaka Vishnu (நின்றகோல விஷ்ணு). The Lord is standing in sama with his front right hand in abhaya and the front left hand in katyavalambita. The back hands show kartari hasta mudra and holds prayoga chakra (பிரயோகச் சக்கரம்)  in the right and conch (sankha) (சங்கு)  in the left. He wears krita makuta (கிரீட மகுடம்). Yagnopavita is worn from left to right. Sarapali, armlets, bangles, udarabandha are the ornaments adorn him. He is adorned with long attire in panchakacham (பஞ்சகச்சம்) fashion.with idaikattu. Two lions are shown on either side of his legs.

Brahma
 
Brahma
The Koshta at the northern wall of the sanctum sanctorum houses the figure of Brahma (பிரம்மா (நான்முகன்). The Lord is standing in sama bhanga with his front right hand in abhaya and the front left hand in katyavalambita. The back hands show kartari hasta mudra and holds rosary (akshamala) (அக்கமாலை) in the right and the wrist and palm of the left hand broken.  The four headed deity wears jatamakuta.  Yagnopavita is  is running from left to right. The ears are adorned with patrakundalas. Sarapali, armlets, bangles, udarabandha are the ornaments adorn him. He is adorned with  a heavy lower garment in panchakacham (பஞ்சகச்சம்) fashion.with idaikattu. Idaikattu is shown with only one knot on the right side.

Vishnu Durga
 
Vishnu Durga
The next koshta houses the goddess Vishnu Durga (விஷ்ணு துர்க்கை). The Goddess is standing in sama with her front right hand in abhaya and the front left hand in katyavalambita. The back hands are in kartari hasta mudra (கர்த்தரி ஹஸ்த முத்திரை) and also carry prayoga chakra (பிரயோகச் சக்கரம்) in the right and conch (sankha) (சங்கு) in the left. He is adorned with long attire and idaikattu. Karanda makuta adorn her head. Patra and makara kundalas, kankanas, keyuras, kantika, sarapali are the ornaments adorn by her.
On both sides of the entrance to the main sanctum, there are two tall, robust Dwarapalakas (துவாரபாலகர்கள்) with bulky physique,  bulging eyes (முட்டைக் கண்கள்), bushy eyebrows (அடர்ந்த புருவம்), protruding curved sharp canine teeth (நீண்ட கூறிய கோரைப்பற்கள்), standing facing each other.  Both the Dvarapalakas are best examples of Early Chola sculptures, demonstrating the mastery of the Chola sculptors. 
The dvarapalaka in the south is standing with his right leg in sama and left leg in parsva and resting on the plank. His head is decorated as jatabhara with ardhachandra motiff. He has four hands: front right hand in darjani hasta mudra (தர்ஜனி ஹஸ்த முத்திரை) and the front left hand in katyavalambita. The back right hand carry serpent and the back left hand in vismaya hasta mudra (விஸ்மய ஹஸ்த முத்திரை). The locks are arranged as jatamakuta with kirtimukha in the centre and also adorned with head band. The ears are elongated lobes and adorned with patrakundalas bearing lion motiff.  He is decked with ornaments like head patta, snake coil armlets, bangles, charapali, beaded necklace and udarabandha. The lower garment is fastened by a hip belt

The dvarapala in the north is standing with his right leg in sama and left leg in parsva and resting on the plank. His head decorated as jatamakuta with ardhachandra motiff and the free floating hair forming a thick jatabhara behind him. He has four hands: front right hand in darjani hasta mudra (தர்ஜனி ஹஸ்த முத்திரை) and the front left hand in katyavalambita. The back right hand carry serpent and the back left hand in vismaya hasta mudra (விஸ்மய ஹஸ்த முத்திரை). The patra kundala with swan motiff and makara kundala adorn his long ear lobes.  He is richly adorned with ornaments such as bangles, keyura (armlets), tharagaichummai (hip ornament), beaded necklace around the neck, sarapali,  and udarabandha, and the anklet and the keyura are heavily beaded with salangai.

The yagnopavita,  worn by the two Dwarapalakas, is the plaited human hair pieces known as 'Panchavadi' (பஞ்சவடி). According Lakulisa Pasupata iconography (லகுலிச பாசுபத சிற்ப சாஸ்திரம்), Lord Shiva wears Panchavadi in place of yagnopavita.  

Makara Toranas, are seen over each of the niche images  (around the external walls of the sanctum), with Saint Kannappa Nayanar in the toranam over the niche without deity, Bhikshatana accompanied by two Rishi-patnis in the toranam over Dakshinamurti, Krishna in the toranam over Vishnu and the King (Rajaraja I) worshiping Shivalinga (Arinjaya) in the toranam over Bhrama.

Kannappa Nayanar offer his eyes
Saint Kannappa Nayanar was one of the 63 Nayanmars or holy Saivite saints and the staunch devotees of Lord Shiva. Thinnan was a hunter by profession, was an ardent devotee of Lord Shiva of Kalahasti. He was much disturbed when the blood oozing from the eyes of Shivalinga. Without hesitation the saint removed one of his eyes with the help of an arrow and placed it onto the bleeding eye of Shivalinga. When there was also bleeding in another eye of the Shivalinga, the hunter was about to remove his another eye. Lord Shiva appeared before him and prevented his action. Lord was pleased with his devotion and granted him eternal bliss. From then onwards Thinnan was known as Saint Kannappa and became part of 63 Nayanmars.

Krishna
Worshiper of Shivalingam

Name Arinjaya Chola (அரிஞ்சய சோழன்)
Other Names Arikulakesari, Arikesari, or Arindama
Inscription Names Alvar Arikulakesarideva, Arrur tunjina devan
Reign 956 C.E. - 957 C.E.
Title     Parakesari
Capital     Thanjavur
Queen     Kalyani (Princes of Vaidumbas), Viman Kundaviyar வீமன் குந்தவையார் முதலாம் குந்தவை (Vengi or Chalukya Princes) and Kodai Pirattiyar கோதைப்பிராட்டியார் (Vaanar Princess)
Children     Parantaka Chola II (சுந்தர சோழன்) (Sundara Chola) (907–950)
Predecessor     Gandaraditya (கண்டராதித்ய சோழன்)(950–957) Merkey elundarulina devar His Queen Sembiyan Maadeviyaar
Successor     Parantaka Chola II (சுந்தர சோழன்) (Sundara Chola or Madhurantakan Sundara Chola) (957–970) Pon maligai thunjina thevar (died in Kanchipuram at his golden palace)
Father     Parantaka I முதலாம் பராந்தக சோழன்) (907–950). Third son of Parantaka (Leyden Plates)
Mother     Arumolinangai (daughter of the Paluvettaraiyar)
Elder Brothers    Kumaran Maravan and Gandaraditya
Born     Unknown
Died     957 C.E.
Place of Death Arrur ஆற்றூர்
Pallipapadi Cholesvara temple or Arinjikai Eswaram or  Arinjisvara at Melpadi alias Rajasrayapuram of  (a city) in Tunadu, (a subdivision) of Perumbana-padi (a district) of Jayankonda Cholamandalam. 
Built by Rajaraja I in the 9th year of the reign (994 AD) after 37 years
Lakulisvara-Pandita, (the head) of the Matha of (the god) Mahadeva of the holy Arinjisvara (temple) in Merpadi, alias Rajasrayapuram
Matha of Arinjisvara
Lakulisvara-Pandita, (the head) of the Matha of (the god) Mahadeva of the holy Arinjisvara (temple) in Merpadi, alias Rajasrayapuram


INSCRIPTION

The inscriptions call the Somanathesvara (சோமநாதேஸ்வரா) temple : Cholendrasimhesvara (சோழேந்திரசிம்மேஸ்வரா) (S.I.I. Vol.III, P.1, No.19). The god Mahadeva (Siva) of the holy Arinjigai-Isvara (temple) (S.I.I. Vol.III, P.1, No.15)

The early inscriptions accommodate Melpadi (மேல்பாடி) (S.I.I. Vol.III, P.1, Nos. 15 to 18) and Rajasrayapuram (இராஜஸ்ரயபுரம்) (S.I.I. Vol.III, P.1, Nos. 15  to 19)  under Jayankonda-Chola-mandalam (province) (S.I.I. Vol.III, P.1, Nos. 15 to 18), Tuy-nadu (தூய்நாடு)  (S.I.I. Vol.III, P.1, Nos. 18 and 19) or Tunadu (தூநாடு) (division) (S.I.I. Vol.III, P.1, Nos. 15, 16 and 17)  of Perumbanappadi (பெரும்பாணப்பாடி) (subdivision)

The whole Chola Imperium was bifurcated into provinces or mandalams and the Chola princes were nominated to govern the provinces. Further the provinces were sub-divided into valanadus or kottams (divisions) (வளநாடு), nadus (districts) (நாடு) or Taniyur (தனியூர்) and kurrams (villages). The towns and villages mentioned in the inscriptions include: Aruva-Kilal Muttigandan of Maruda-nadu in Venkunra-kottam, (S.I.I. Vol.III, P.1, No.17).

The assembly of Tikkali-Vallam in Miyaru-nadu, (a subdivision) of Paduvur-kottam, (a district) of Jayankonda-Sola-mandalam was held responsible for the entire responsibility of the village administration. This body participated by the selected few and elders of the village possessed absolute authority over the affairs of villages and the temple. They maintained law and order in the village. It wielded a great authority in the administration of the village and the temple. (S.I.I. Vol.III, P.1, No.19)

The names of Chola government officers mentioned in Melpadi inscription include: Irayiravan Pallavayan, alias Mumudi-Sola-Posan, the lord of Araisur (and a native of) Araisur in Pambuni-kuram, (a subdivision) on the southern bank (of the Kaveri) in Sonadu. (S.I.I. Vol.III, P.1, No.19). Temple  accountant (karanattan) of Melpadi city, Narayanan Adaikkalavan,  (S.I.I. Vol.III, P.1, Nos. 15 to 16) the accountant of this city, Ponnali Arubattiruvan (S.I.I. Vol.III, P.1, No. 18).

"The Cholas of the Middle and Later periods seem to have been deeply interested in the Saiva cult called Lakulisa cult.  Tiruvorriyur was a strong center of the Lakulisa and soma Siddhanta cults." The Cholas in general, and Rajendra Chola I in particular extended patronage to these cults. "It may be of interest to mention that in the days of Rajendra Chola I its (pallipadai) management was in the hands of Lakulisa Pandita, the head of the mutt of the Saivas of the Pasupata sect." (S.I.I. Vol.III, P.1, No. 18). Similarly the affairs of pallipadai temples were supervised by Lakulisa mutt headed Lakulisvara Panditha. The inscription (ARE 271 of 1927) makes mention of a matadhipati Lakulisvara Pandita who supervised the affairs of Panchavan Maadevi Isvaran, built as a pallipadai at Palaiyaarai alias Mudikonda Cholapuram. The pallipadai temple erected in honor of Aditya Chola I (Kothandaraman) at  Tondaimaan Arruur or Peraarruur (9 km from Sri Kalahasti) in Arruurnadu, a division of Tiruvengkatak kottam in Tondainaadu. The inscription  SII, Vol. VII, No. 529 describes the seven day long festival in Tamil month Purattasi and about feeding one thousand people including   Maha-vratins, brahmins and devotees of various classes.  The sabha and nagaram of Tondaimaan Peraarrur agreed to maintain this charity in favour of the Pallippadai Vagisvara Pandita Bhattarar temple, as requested by the Maha-vratins of Adityesvaram, the ka.nap perumakka.l of Panriisvarattu Prithivi Vitangar temple and the Panmahesvaras


Other names mentioned in Melpadi inscription include: Achcheruman Vayiramegan (S.I.I. Vol.III, P.1, No.15), Ammuri Ilam-Perundi, a merchant (vyaparin) of Rajasrayapuram (S.I.I. Vol.III, P.1, No.18), Kandan Maravan, alias Solendrasimha-Mayilatti, of Sankarappadi (S.I.I. Vol.III, P.1, No.19).  Sankarappadi is the kind of traders engaged in producing and trading oil.

Melpadi and its Pidagai were subject to the administration of  'Nagarattar.'  Inscriptions mention about Devadana and land donations were made to the temple and land tax was exempted for devadana lands.  The land tax revenue from five villages was donated Somanathesvara temple.


Streets of Rajasrayapuram (Melpadi): 1. “the high-street of Mummadi-Chola” (S.I.I. Vol.III, P.1, No. 15) and “the high-street of Arumolideva” (S.I.I. Vol.III, P.1, No. 19). 

Weights and Measurements

Inscriptions also mention about weights and measures that deal with gifts of land and produce to temples. The Chola system used to measure land was in Kuzhi (11 cents) and the area decided by one standard rod length and rod width (rod of Sirrambalam). Maa (33 cents ?) comprise three Kuzhi. Veli (660 cents or 6.6 acres) includes 20 Maa. One Kani = 8.25 cents.

Rice was measured in Nazhi (Padi) (1. 344 lit. (2 Uri / 4 Uzhakku / 8 aazhakku).

Paddy was measured in Marakkal (Kuruni) (10. 752 lit. (8 nazhi / 16 uri / 32 uzhakku / 64 aazhakku), two marakkal made one Pathakku ( 21.504 lit. (2 kuruni / 16 nazhi / 32 uri / 64 uzhakku /128 aazhakku); six marakkal one Kalam (86.016 lit (3 kalam / 6 pathakku / 12 kuruni / 96 nazhi / 192 uri / 384 uzhakku / 768 aazhakku); 12 marakkal one Podhi; 21 marakkal one Kottai. Kadi was used another measurement unit.

Oil and ghee were measured in Azhakku (0168 ml); Uzhakku (336 ml); Uri (672 ml - 2 Uzhakku / 4 aazhakku).

Gold gifts expressed in weighing units such as Kalanju. One Kalanju (5.320 gm or approximately 1.5 sovereign). Kasu was the coin currency used since from Aditya II. Twenty kasus were equal to ten kalanju. The Melpadi inscription alters the exchange value of Kasu vs kalanju i.e, 25 kasus make 10 kalanju.  

SOMANATHEVARA TEMPLE

According to No. 19, the ancient name of the Somanathesvara temple was Cholendrasimhesvara.[S.I.I. Vol. III. p. 1. No. 15.]


S.I.I. Vol.III, P.1, No.19 On the south wall of the Somanathesvara shrine

This inscription is dated in the 14th year of the reign of the Chola king Rajaraja I.  The inscription records the Irayiravan Pallavayan, a well-known officer of Rajaraja I and Rajendra-Chola I.,[Ep. Ind. Vol. III. p. 14 and notes 2, 3 and 4.] made over 15 kalanju  of gold to the assembly of Tiruvallam, [Ep. Ind. Vol. II. p. 249, note 2.] who, in return, assigned 1,000 kuli of land in the hamlet of Vanasamudram near Tiruvallam to the Cholendrasimhesvara (now Somanathesvara) temple at Rajasrayapuram (i.e., Melpadi).  This land was made over to an inhabitant of Rajasrayapuram, who had to supply ghee for a lamp in the temple.

CHOLESVARA TEMPLE

Rajaraja Chola I is said to have built the temple “as a resting-place (?) for the king who fell asleep (i.e., died) at Arrur” (S.I.I. Vol.III, P.1, Nos. 15, 16 and 17). 

S.I.I. Vol.III, P.1, No.15 On the base of the Cholesvara shrine

This inscription is dated in the 29th year of the reign of Chola king Rajaraja I. The inscription records that the citizens of Merpadi granted to the Arinjigai-Isvara temple 5,136 ½ kuli of land, which was bounded in the east by the river Nuga, and in the north by the Cholendrasimhesvara temple.  Nuga is evidently the original name of the river Niva (or Ponnai), on the western bank of which Melpadi is situated, and Cholendra-simhesvara is the ancient designation of the Somanathesvara temple.

S.I.I. Vol.III, P.1, No.16 On the base of the Cholesvara shrine

This inscription is dated in the 29th year of the reign of Chola king Rajaraja I. The inscription records that the citizens of Merpadi granted to the Arinjigai-Isvara temple the hamlet of Pulikkunram on the west of the river Nuga, on the north of Kukkanur, on the east of Tenkolli, and on the south of Palainellur.  (Pulikkunram itself is not found on the map ; but its southern boundary, Kukkanur, is situated on the road from Tiruvallam to Melpadi, and its western and northern boundaries, Tenkolli and Palainellur, are probably the modern tempalle and Sripadanellur.)

S.I.I. Vol.III, P.1, No.17 On the north wall of the Cholesvara shrine

This inscription is dated in the 29th year of the reign of Chola king Rajaraja I. The inscription records the grant of a lamp to the Arinjisvara temple at Melpadi by Aruva-Kilal Muttigandan of Maruda-nadu in Venkunra-kottam, a cultivator. For this lamp he assigned ninety-six full-grown ewes, which must neither die nor grow old.  The shephered Eni Gangadharan of Rajasrayapuram received these ewes and agreed to pour out daily one ulakku of ghee, measured by the Rajakesari unit.

S.I.I. Vol.III, P.1, No.18  On the north wall of the Cholesvara shrine.

This inscription is dated in the 9th year of the reign of Parakesarivarman, alias Rajendra-Choladeva.  It records that certain shepherds of Merpadi pledged themselves to supply ghee for a lamp in the Arinjisvara temple.  This declaration was made before Lakulisvara-Pandita, the head of a Matha connected with the temple.  The name Lakulisvara is interesting, because it suggests that the Matha at Merpadi was a branch establishment of the Lakulisa-Pasupatas of Karohana in Gujarat, who are referred to in the Cintra Prasasti. [Ep. Ind.  Vol. I. p. 273 ff.]  

The following people - Punnai Singan (i.e., Simha), Eni Gangadharan, Vanan Somadan (i.e., Somanathan), Tandan Anai, Nambi Sadevan (i.e., Sahadeva), Ayidi Kadadi, Nambi Tinaiyan, Nambi Panri and vanan Puliyan have agreed for the terms and conditions indicated and stand as security for Eran Sattan, a shepherd of Melpadi, (who) had received ninety ewes of this temple, in order to supply (one) ulakku of ghee, (measured) by the Rajakesari unit for burning one perpetual lamp.

King Bodoli

Location: Inscription on the southern wall of the Maha-mandapa of Somanatheswarar temple, Melpadi Village, Chittur taluk (previous division), Chittur district (previous division).
இடம் : சித்தூர் மாவட்டம், சித்தூர் தாலுகா, மேல்பாடி கிராமத்துச் சோமிநாதேசுவரர் கோவில் மகாமண்டபத்தின் தெற்குச் சுவரில் உள்ள உள்ள சாசனம்.
Edition: South Indian Inscriptions, Volume IV No. 317 (பதிப்பு : தென் இந்திய சாசனங்கள், தொகுதி நான்கு : எண் 317.) (S. I. I. Vol. IV. No. 317.)

சாசனச் செய்யுள்
பொத்தப்பிச் சோழன் புடோலி அரசன் புவிமே
லெத்திசையுஞ் செல்லும்எழில் மேற்படி - மெய்த்தவத்தாற்
சோளேந்திர சிங்க நாயகற்குத் துகவமணி
வளேந்து மண்டபஞ் செய்தான்.

(குறிப்பு :- மூன்றாம் அடியில் ‘துகவமணி’ என்றிருப்பது ‘துங்கமணி’ என்றிருக்க வேண்டும்.)


Meaning: This inscription is dated in the 8th year of the reign of Chola king Rajaraja I. The mandapa was built by King of Bodoli, Maturantaka Pothoppi Chola (Telugu Cholas), who is also the uncle of Seeya Ganga Deva, 'the Sirai meetta Perumal'.

விளக்கம் : இந்தச் சோமநாதர் கோவில், முற்காலத்தில் சோளேந்திரசிங்கர் கோவில் என்று பெயர்பெற்றிருந்தது என்பது இந்தச் செய்யுளினால் தெரிகிறது. இந்தச் செய்யுளுக்கு மேலே இவ்வாக்கியம் எழுதப்பட்டிருக்கிறது :
“இராஜராஜ தேவற்கு யாண்டு எட்டவாது. சிறை மீட்ட பெருமாளான சீயகங்க தேவர் மாமன் மதுராந்தகப் பொத்தப்பிச் சோழன் புடொலி அரசன் இத் திருமண்டபம் செய்வித்தான்.”

Medieval Cholas aka. Vijayalaya Chola Dynasty
Reign Period (A.D.) Name of the Chola Relationship Historical Facts - Reign
848 - 871 Vijayalaya Chola (848 - 871) Founder of Medieval Chola Dynasty
Successor: Aditya Chola I
Vijayalaya rose out of obscurity and captured Thanjavur in 848A.D. from Mutharaiya, the local chieftain.
871 - 907 Aditya Chola I (871 - 907) Son of Vijayalaya Chola
Predecessor: Vijayalaya Chola
Successor: Parantaka Chola I
extended the Chola dominions by the conquest of the Pallavas. Tondaimanarrur tunjina udaiyar
907 - 950 Parantaka Chola I (907 - 950) Son of Aditya Chola I
Predecessor: Aditya Chola I
Successor: His second son Gandaraditya

Long reign (48 years). Increased success and prosperity.
Died in 950 A.D.,


Rajaditya (died.949)
("aanai mael thunjiya devar") 
Son of Parantaka Chola I (the prince and the first in line to the throne - killed in one of the bloodiest battles in Thakkolam (949 A.D.)
950 - 957 Gandaraditya (950 - 957)      Son of Parantaka Chola I
Predecessor: Parantaka Chola I
Successor: Arinjaya Chola
More suited to the realm of religion than politics. His reign was marked for the stagnation in the progress of the Chola power.
956 - 957 Arinjaya (956 - 957) Son of Parantaka Chola I
Predecessor: Gandaraditya Chola
Successor: Sundara Chola
Ruled for a brief period. "Arrur tunjina devan" (the king who
died at Arrur) in 957 AD
957 - 970 Sundara Chola (957 - 970)
Title: Parantaka Chola II 
Son of Arinjaya Chola
Predecessor: Arinjaya Chola
Successor: Uththama Chola
Aditya II (Aditya Karikala)
Rajaraja Chola I
Kundavai (Daughter)
Chola power recovered during Sundara Chola’s reign. Died in 973 A.D.

Aditya Karikala (died. 965)
Aditya II    
Son of Sundara Chola and the prince and the first in line to the throne -
Defeated the Pandyas. Invaded in the north up to Tondaimandalam. Killed in a political intrigue in 965 A.D. Uththama Chola’s   involvement in this plot has been suspected.
970 - 985 Uththama Chola (970 - 985) Minor son of Gandaraditya Chola and Sembiyan Mahadevi and the cousin of Sundara Chola.
Predecessor     Sundara Chola
Successor     Rajaraja Chola I
Due to his immaturity, his rights to the Chola throne were probably set aside and Gandaraditya’s younger brother Arinjaya Chola was crowned king.
985 - 1014 Rajaraja Chola I (985 - 1014)  Son of Sundara Chola and the prince and the second in line to the throne
Predecessor: Sundara Chola
Successor: Rajendra Chola
Consolidated and established  the Chola Empire. Brought political unity to the whole of Southern India and establish- ed the Chola Empire as a       respected sea power. Rajaraja eliminated the last remnants of the Rashtrakuta power.
985 - 1014Rajaraja Chola I (985 - 1014) 
Titles: Parakesari, Rajakesari, Mummudi Cholan
Son of Sundara Chola and the prince and the second in line to the throne
Predecessor: Sundara Chola
Successor: Rajendra Chola I
Consolidated and established  the Chola Empire. Brought political unity to the whole of Southern India and establish- ed the Chola Empire as a       respected sea power. Rajaraja eliminated the last remnants of the Rashtrakuta power.
1012 - 1044 Rajendra Chola I (1012 - 1044)
Titles: Parakesari, Yuddhamalla, Mummudi, Gangaikonda Chola
Son of Rajaraja Chola I
Predecessor: Rajaraja Chola I
Successor: Rajathiraja Chola
Issues:
Rajadhiraja Chola I
Rajendra Chola II
Virarajendra Chola
(daughters)
Arulmolinangayar
Ammangadevi

Extended his father’s            successes by completing the  conquest of Lanka          (1018 A.D.), invade Western Chalukyas (1021 A.D.) and  invade Vengi (1031 A.D.).
1018 - 1054 Rajadhiraja Chola (1018 - 1054) -     Son of Rajendra Chola I
Predecessor    Rajendra Chola I
Successor     Rajendra Chola II
lost his life on the battlefield
1051 - 1063 Rajendra Chola II (1051 - 1063) -     Son of Rajendra Chola I
Predecessor    Rajadhiraja Chola
Successor     Virarajendra Chola
crowned in the battlefield
1063 - 1070 Virarajendra Chola (1063 - 1070) Son of Rajendra Chola I
Predecessor    Rajendra Chola II
Successor     Athirajendra Chola

1067 - 1070 Athirajendra Chola (1067 - 1070) Son of Virarajendra Chola
Predecessor    Virarajendra Chola
Successor     Kulothunga Chola I


How to Get There:

Melpadi is a Village located in  the border of the Vellore District and Thiruvallur District. Thiruvallur District R.k.pet is East towards this place . Also it is in the Border of other district Chittur . It is near to the Andhra Pradesh State Border.

  • Address :     Melpadi village, Sivalayam Street , Ramalayam temple, Pin code: 632520
  • By Bus: Located 27 km towards North from District head quarters Vellore. 18 km from Sholinghur. 122 km from State capital Chennai.
  • Nearest Railway Station     Mukundarayapurm Rail Way Station are the very nearby railway stations to Melpadi. However Katpadi Jn Railway Station is major railway station 21 km near to Melpadi
  • Nearest Airport     Chennai Airport distance 122 km. from the Temple
Reference
  1. Arinjaya Chola (Wikipedia) 
  2. Chola Memorial Temples. N.Ganesan. May 11, 1998. Indology.info 
  3. Living beyond death: Chola sepulchres. thefreelibrary.com
  4. Melpadi (Wikipedia)
  5. The Colas by K.A. Nilakanta Sastri. University of Madras. 1975. pages. 812
  6. சாசனச் செய்யுள் மஞ்சரி. மயிலை சீனி. வேங்கடசாமி (தொகுப்பு) தமிழ் இணையக் கல்விக் கழகம்  
  7. சோளிங்கர் வள்ளிமலை மேல்பாடி (750 அடி உயர மலைமீது உள்ளது கோயில்). தினமலர் ஜூலை 1, 2011
  8. பள்ளிப்படை  (விக்கிபீடியா)
  9. ராஜேந்திர சோழனின் பிறந்த நாள் எது? குடவாயில் பாலசுப்ரமணியன் தி இந்து செப்டம்பர் 3, 2014
  10. பள்ளிப்படைக் குழப்பங்கள். வரலாறு ஆசிரியர் குழு    இதழ் 47. மே 16 - ஜூன் 17, 2008
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