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<article>

<author>R. NAGASWAMY</author>

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<title>

<line>New Light On Mamallapuram</line>

</title>



<para>

<notes>

(Paper read by R.Nagaswamy before the Archaeological Society of South India on 6-Feb-1962.)

</notes>

</para>



<para>

<notes>

This page contains sanskrit verses. Unicode Devanagari font is used. If you are an Windows XP user, sanskrit verses will be displayed using mangal font. To learn about "Sanskrit 2003" Unicode compatible font, visit.

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<link>http://www.omkarananda-ashram.org/Sanskrit/itranslator2003.htm</link>

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<para>

<contlink>intro</contlink>

<p-title>Introduction</p-title>

<text>

The stately monuments of Mamallapuram, standing almost on the sea-shore, have been the great source of inspiration and joy for travellers, both from India and abroad. With its unique monolithic temples called rathas, with the two little towers standing on the shore of the sea, set against the background of the vast ocean and the expansive open air sculptures of Arjuna's penance, Mamallapuram is indeed the greatest centre of attraction in India, for artists, philosophers, poets, scientists and others alike. And hence it is very often visited, studied and illustrated by  scholars from all parts of the world. Yet these monuments posed certain problems as to why such elegant monuments were left unfinished. An attempt will be made in this article to solve one such problem, though this was never a  problem for any. Yet it poses itself as a problem to me and I believe if this is solved others are likely to vanish. And that is whether the great Mamalla, the son and successor of the great Mahendra and who inflicted crushing defeats on the great Satyasraya Pulakesin II and who probably established this town as a seaport after his own title Mamalla, and sent a naval fleet to Ceylon to help his friend Manavarman, has anything to do with the monuments of Mamallapuram? My answer would be that he had little to do with the monuments. In saying so I am aware that I have to set myself against many problems and to a certain extent, severe criticism both from scholars and public and I am afraid that I have sufficient reasons to justsify my statement.

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</para>



<para>

<contlink>views</contlink>

<p-title>Views of Scholars</p-title>

<text>

Before proceeding further, it would be better if we could understand briefly the views held by scholars on the history of art and architecture of the Pallavas. (1. Percy Brown, Indian Architecture (Buddhist and Hindu), 3rd ed. (Bombay, 1956). 2. O. C. Gangoly, J. Goswamy and N. Ramakrishna The Art of the Pallavas (Calcutta, 1957). 3. G. Jouveau-Dubreuil, The Pallavas (Madras 1907). 4. G. Jouveau-Dubreuil, Dravidian Architecture (Madras, 1917). 5. G. Jouveau-Dubreuil, Pallava Antiquities, 2 vols. (Pondicherry, 1916 and 1918). 6. G. Jouveau-Dubreuil, Archaeologie du sud de I'lnde (Paris, 1924). 7. St Kramrisch, The Hindu Temple, 2 vols. (Calcutta, 1946). 8. H Krishna Sastri, The Statues of Pallava Kings and five Inscriptions in a rock temple at Mahabalipuram, Mem. Arch. Surv. Ind., No. 26 (Calcutta, 1926). 9. A. H. Longhurst, Pallava Architecture, 3 pts., Men. Arch. Surv. Ind., Nos. 17, 33 and 40 (Simla, 1924, Calcutta, 1928 and 1930). 10. C. Minakshi, The Historical Sculptures of the Vaikunthaperumal Temple, Kanchi. Mem. Arch. Surv. Ind., No. 63 Delhi, 1941). 11. T. N. Ramachandran, 'The royal artist Mahendravarman I', Jour. Oriental Research, Madras, VII (1933), pp. 219==46. 12. A. Rea, Pallava Architecture Arch. Surv. Ind., New Imperial Series, XXXIV (Madras, 1909). 13. H. Zimmer, The Art of Indian Asia, 2 vols. (New York 1955). 14. Fergusson History of Indian and Eastern Architecture. 15. Hultsch, South Indian Inscription. Vol. I. 16. K. R. Srinivasan, Ancient India No. 14. 17. C. Sivaramamurti, Mahabalipuram.) Both European and  Indian scholars, basing their conclusions on the Mandagapattu inscription of Vicitracitta (2. Epigraphia India, Vol. XVII. Page 17.) (Mahendra), decided that Mahendra introduced the rock cut technique to South India for the first time and that before him, all the temples were built of brick, mortar and other perishable materials. His caves were characterised by simplicity in plan and in the treatment of pillars which were square at the top and bottom and octagonal at the middle. His son Narasimha also known as Mamalla continued the rock cut caves and for the first time conceived the idea of cutting the huge boulders into monolithic temples, familiarly known as rathas. He also introduced the sedant lion at the base of the pillars and bulbous capitals with palaka at the top. Paramesvaravarman-I  who succeeded Narasimha-I, continued the monoliths. He for the first time introduced the structural temples built of granite slabs and since he had to fight with the Chalukyan adversary, Vikramaditya-I, also known as Ranarasika, the work at the monoliths abruptly ended. Rajasimha who succeeded Paramesvara-I was a great builder of structural shrines as evidenced from the Kailasanatha temple of Kanchi and the Sea-shore temple of Mamallapuram. Except the stray example of Saluvankuppan cave, excavated by Rajasimha, there are no other caves, which could be ascribed to him. Rajasimha for the first time introduced the rampant lions at the base of the pillars. After Rajasimha, the rock cut technique ceased and only structural temples predominated as evidenced by the Vaikuntaperumal temple of Kanchi, built by Nandivarman. (** A. H. Longhurst in his Pallava Architecture divides the Mamallapuram monuments into four periods as (1) Mahendra style (610-640 A.D.), (2) Mamalla style (640-670 A.D.), (3) Rajasimha style (674-800 A.D.) and (4) Nandivarman style (800-900 A.D.) But Sri K.R. Srinivasan in his recent studies divides the periods into three as (1) Mahendra style; (2) Mamalla style; and (3) Paramesvara-I's style.  The above is the conclusion generally accepted by scholars now. The scholars also believed, that the rathas exhibit architectural details like the pavalions, etc. which were the copies of Buddhist Viharas. (3. Fergusson, Op. cit.)

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</para>



<para>

<text>

The conclusions mentioned above are far from satisfactory. Let us examine the Buddhist influence of architecture. Did the sculptors of Mamalla's reign copy the Buddhist structures already in existance in South India or did the inspiration come from Northern India? If it is from South, then is there any structure which could be cited as an eample, which was the source of inspiration? If it is from North then which is the structural example for such an inspiration? Further why did not these rows of pavalions etc. found on the stories of rathas, and which are stated to have become reduced architectural motiffs in the structural temples, like the shore temple, show the design of a Buddhist stupa which was much more prevalent in northern India and particularly so in the Krishna valley, from where the pallava art is said to have received its inspiration. So the theory that these pavalions etc. were after some Buddhist structures, is absolutely unsatisfactory.

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</para>



<para>

<text>

And again when we examine the main point, namely Mamalla started cutting the monoliths and his grandson Paramesvara continued it for sometime and abruptly stopped it afterwards, we are unable to appreciate the abrupt end of the work. (4. Dubreuil, Pallava Antiquities. Vol. I. Page. 76.)

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</para>



<para>

<text>

Since Paramesvara boasts (5. S.I.I. Vol. I. No. 24.) himself of, as having invaded the very capital of Vikramaditya, he was certainly powerful enough in his own kingdom. It does not explain why he suddenly stopped the work.

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</para>



<para>

<text>

There is no record from where we can gather that Paramesvara-I introduced structural temples of granite slabs. There is one  copper plate grant  from Kuram,(6. S.I.I. Vol. 1.) issued by the same king Paramesvara, recording the gift of a land for erecting a temple, at the request of a chieftain called Vidyavinita Pallava. It was this chieftain who built the temple and named it after his own name and also after the name of his ruler as Vidyavinita Pallava Paramesvaragrham. Further the inscription states a portion of land was meant of burning tiles, which are to be used in building the temple. The temple was perhaps built of brick and mortar and covered with tiled roof. There is nothing in the inscription to suggest that the first introduced into this part of the country.

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</para>



<para>

<text>

All the lithic records and copper plate grants of the pallavas, referring to Rajasimha, fortunately we have a good number of them, tell us that he was a great temple-builder and was a great devotee of Siva. It is substantiated by atleast three of his monumental structures, viz. the Kailasanatha temple, the Sea-shore temple and the Panamalai temple, where he was shown his capacity to erect, equally great monuments like the monoliths. 

</text>

<image align="left" size="200px" notes="Tiger Cave at Saluvan kuppam">images/tigercave.jpg</image>

</para>



<para>

<text>

It is not clear why such a prolific temple builder like Rajasimha did not continue the monoliths and complete the same and why he should have favoured only the structural temples. Further we are sure that he was equally interested in excavating rocks and that rock cut technique continued during his reign, as proved by the Saluvankuppam caves which are his creations. The explanation is again far from satisfactory.

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</para>



<para>

<text>

If it is suggested that Mamalla started and Paramesvara and Rajasimha both continued it and that after them it ceased, again the explanation falls short of reasons. We know that Narasimha-I ruled for about thirty years and Paramesvara-I twenty five years. We also know that Rajasimha had comparatively a peaceful rule for a long period of about forty years. This will lead us to another problem, namely that since the beginning of the monoliths, the work continued on them for over hundred years and still the work could not be completed!

</text>

</para>



<para>

<contlink>clue</contlink>

<p-title>Is name of the town the only clue?</p-title>

<text>

Thus we find ourselves in very unsteady grounds, in our conclusions regarding the authorship and date of these monuments. Hence I raised a new problem namely whether the name of the town Mamallapuram gives us the only clue to identify the author of these monuments with Mamalla. The name of Mamalla and Mamallapuram are so intimately connected, that we hesitate to raise the question whether Mamalla was the author of these monuments. In my opinion all our problems lie in the mystic word Mamalla. There are certainly other clues which will help us in arriving at some solutions and hence before attempting to answer the connection between Mamalla and Mamallapuram we shall examine the other evidences which may be divided into (a) Literature; (b) Paleography; (c) Evolution of Architecture; and (d) Epigraphy.

</text>

</para>



<para>

<contlink>literature</contlink>

<p-title>From Literature</p-title>

<text>

No light is thrown on the subject by literature, for there are very few references to Mamallapuram. Referring to Tondaiman Ilamtiraiyan, in Perumbanarruppadai (7. Perumbanarruppadai. Line. 319.) Kadiyalur Rudrankannanar gives a graphic description of a seaport of Tondainadu which was mainly the land of the pallavas in later times. He also refers to a light house which helped as a bacon light for seamen. Late M. Raghava Iyangar in his book (8. Pandit Raghava Ayangar, Alvargal Kalavaralaru.) on Alvargal Kalavaralaru (The Age of Alvars) identifies the town mentioned, with Mamallapuram and in doing so he points out that the intention of the poet was to indicate that Kanchi was very near to this town. From a reference to Lord Vishnu of the Seashore temple, in Avantisundarikatha, (9. Avantisundarikatha.) by Dandin Late M. Raghava Iyengar concludes, that the Vishnu image was under worship long before Rajasimha. The reference of Kadalmallai temples of Siva and Vishnu, by Tirumangai Alvar, (10. Thirumangai Alvar, Divyaprabandham. 1088-1107, 1995, 1551, 2050, 2060.) is not much helpful for our present study, (he was later than Rajasimha,) since he does not refer to the building of the temples or other monuments. Thus literature does not help us.

</text>

</para>



<para>

<contlink>paleography</contlink>

<p-title>From Paleography</p-title>

<text>

Paleography has been a very useful source, in determining the age of inscriptions and monuments. We know that the scripts employed by the Cholas were different from those employed by the Pallavas and that the Vijayanagar kings employed altogether different scripts. Even amongst the same dynasty of rulers, like the Cholas, one could perceive some evolution in the scripts. But with reference to our study of the date of the Mamallapuram monuments, paleography is absolutely of little value. We know that several different alphabets were employed in the Kailasanatha inscriptions (11. S. I. I. Vol. I.) of Kanchipuram which led scholars to think that these inscriptions belonged to successive rulers of Kanchi. The inscription found all around the basement of the main shrine, and which was written in archaic characters were believed to have been coeval with the temple. The rest of the inscription of the temple run round the inside of the enclosure, and contain an enumeration of several hundred birudas of Rajasimha. They are arranged in four tiers. The first tier is made of hard granite and preserves the inscription intact, while the other tiers are of sand stone and have suffered considerable weathering. It was also found that the inscriptions of the second and third tiers, were word for word identical with the first. In discribing the date of the inscriptions, Hultsch remarked that "the third tier is written in the same archaic alphabet as the inscription round the Rajasimhesvara shrine and evidently belongs to the time of Rajasimha, the founder of the temple himself. The first and second tiers must be considered as later copies of the original inscription of the third tier and were executed by some descendents of Rajasimha. The inscriptions of the fourth tier is written in a peculiar ornamental alphabet, which is based on the alphabet of the same type, as that of the first tier. It follows that the engraver of the fourth tier copies from the third and not from the first tier, perhaps the first and fourth tiers were contemperoneous." (12. Ibid.)

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<image align="left" size="200px" notes="Saluvankuppam (pic Jul-2004)">images/sk1.jpg</image>

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<para>

<contlink>skins1</contlink>

<p-title>Saluvankuppam Inscriptions</p-title>

<text>

The rock cut cave at Saluvankuppam, called Atiranacanda Pallavesvaragram, was excavated by Rajasimha himself. It contains some sanskrit verses, (13. Ibid No. 21) inscribed on the northern and southern wall of the cave, extolling the greatness of Rajasimha. The script employed in the northern wall is different from the south and hence it was suggested that the inscription of the southern wall was a later transcript of the north and the author of the inscription of the southern wall was a successor of Rajasimha., It was only in later times that the suggestion of successive engravers was discarded and rightly noted, that since the inscriptions on the south and north wall are identical verses, they were written by the same king Rajasimha. In the same vein it was concluded that the inscriptions in four different alphabets, found at the Kailasanatha temple, which were the repetitions of the same titles of the corresponding tiers, were all inscribed by Rajasimha himself to exhibit varieties. Thus, since Rajasimha himself has left five different varieties of scripts which include the scripts employed by early Pallava kings, the study of paleography certainty fails in determining the age of the monuments of Mamallapuram.

</text>

</para>



<para>

<contlink>architecture</contlink>

<p-title>From Architecture</p-title>

<text>

The scholars, being quite conscious of these defects, therefore turned their attention to the study of architecture, which, it was believed, shed welcome light on the subject. We all owe a great deal to Pprof. Joveau Dubreuil for his illuminating study of South Indian architecture. (14. Dubreuil. Op. cit.) It was he, who first made a thorough survey of Pallava monuments and brought out his valuable literature on Pallava antiquities. The evolution of pillars as shown by Dubreuil was perhaps the best study from which we were able to arrive at some tangible conclusions. Thus according Dubreuil, the Mandagapattu cave was the first to be excavated by Mahendra, judging from the inscription, which states that this cave was caused to be made for Brahma, Vishnu and Siva, by Vicitracitta without the use of brick, mortar, wood and metal. Dubreuil suggested that the proud attainment of excavating rock, for the first time, made Mahendra to mention, that he caused it to be made without the use of brick etc. Further this suggests that all the monuments prior to Mahendra, were built of perishable materials like brick and owing to temperate climate nothing has survived. Further Dubreuil suggested that beginning from the Mandagapattu cave, the pillars of Mahendra, are plain; Narasimha I introduced the sedent lion and Rajasimha introduced the rampant lion motif. But I am afraid that Dubreuil made the fundamental mistake and scholars subsequent to him, followed suit without pausing to question the suggestion. In my opinion the evolution  of architecture as suggested by Dubreuil is of little help for our study as we shall presently notice.

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<para>

<contlink>mandagapattu</contlink>

<p-title>Mandagapattu inscription</p-title>

<text>

Before proceeding further let us pause to think on the first suggestion of Dubreuil on Mandagapattu inscription. I am sure that Dubreuil's suggestion, though very fascinating, is not satisfactory. Asoka Maurya started excavating caves for the Ajivaka ascetics in about 3rd century B.C. as evidenced from Barbar hills. Asoka's cave beds were highly polished and carry inscriptions is Brahmi. All most at the same time, if not earlier, we have in south, the natural caverns converted into beds, with the polish similar to that of Asoka and with Brahmi inscriptions. These inscriptions are ascribed to the middle of third century, B.C., as almost contemporary with Asoka. Thus we find that the travel of idea or the technique, from north to south is almost spontaneous. The rock cut technique in northern India, assumed greater importance, especially in the west coast, through the  centuries, till the beginning of the 7th A.D. There are remains of caves, which were excavated during the first and second centuries before Christ and also during the first, second, third, fourth and fifth centuries A.D. The technique of rock cutting became a highly developed art during this period. But in South India, the same art which travelled almost spontaneously during the Mauryan era, died out immediately and there was no rock cut caves! We wait patiently for almost about thousand long years from 250 B.C. to 600 A.D. for Mahendravikrama Pallava to introduce the rock cut technique! This almost coincides with the period in north, when the rock cut technique has almost died out to be revived by the Rashtrakutas for a short period. This is very strange, since the contact between the north and the south during the succeeding centuries of the Christian era was much more easier and greater than the preceding era. We certainly know that Buddhism and Jainism did travel to a great extent during this period. If that be the case why should we wait for Mahendra alone to take up this work?

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<para>

<text>

Let us study the inscription itself. What does the inscription say? It says that this temple, dedicated to Brahma, Vishnu and Siva was caused to be made by Vicitracitta, without the use of brick, mortar, wood or metal. It does not mention that this was being excavated for the first time in South India. Nor in any of his subsequent inscriptions Mahendra assumed a title, commemorating this great achievement of his life. He was certainly fond of titles and could have assumed a title like "the first excavator of cave" Adyaguhayatanakari or some such thing. We do not come across any such titles in his inscription.

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<para>

<text>

None of the epigraphical records, both lithic and copper plates, which were issued after him, refer to Mahendra's achievement in excavating caves for the first time.

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<para>

<text>

As I pointed out earlier, when the technique has reached a high perfection in the Andhra area and especially when Mahendra had great connections with that part of the country as evidenced from his titles, it is not convincing, when it is said that with Mahendra, only simpler forms of architecture are introduced like the pillars, which have plain cubical shape at the top and bottom with an octagonal flutting at the middle.

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<para>

<text>

When we look at the Dvarapalakas (15. Ibid. plate. XXVIII.) carved on either side of the very Mandagapattu cave with an unsurpassing realism and elegance, and when we look at the Gangadhara panel (16. K. R. Srinivasan. Ancient India, No. 14. pl.  XLIX.) at Trichirappalli cave of Mahendra, it is futile to suggest that the granite carvers were still primitive in their conception and technique.

</text>

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<para>

<contlink>tirukkalukunram</contlink>

<p-title>Tirukkalukunram inscription</p-title>

<text>

In order to justify the Mahendra style theory, the Tirukkalukunram inscription (17. Annual Report on Epigraphy. 65 of 1907 pt. II para 5.) of Vatapikonda Narasimha pottarasar I, who confirmed a grant of Skandasishya, who caused the mulasthana to be made, was explained in a very unsatisfactory manner. Tirukkalukunram inscription is certainly a pointer to the existence of either the cave or the other shrine, long before the time of Mahendra and that the theory none of them existed prior to him is absolutely untenable. After all a good number of prehistoric rock cut cave burials have come to light from Kerala and that the technique was already known to the south. I am therefore inclined to believe, that to arrive at a conclusion on the basis of the evolution of architecture, beginning with the plain pillars and sedent lion pillars and rampant lion pillars, does not contribute to the proper study of the age.

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<para>

<contlink>studyarch</contlink>

<p-title>Study of Architecture falls short of expectation</p-title>

<text>

I shall now proceed to prove that the study of architecture, falls short of expectation in another direction. If it is proved that during the rule of one and the same king the architectural details exhibit great variety, then the evolutionary theory which is based on the conviction that with one king only one form of architecture prevailed and each king introduced a novel theme will certainly fall short of any satisfactory conclusion. One need not look anywhere for this. We may take the monumental structures of Rajasimha, who was left us more temples than any other monarch of South India. The Kailasanatha temple of Kanchipuram, the Talagirisvara temple of Panamalai, the shore temple of Mamallapuram, and the Atiranacanda temple of Saluvankuppam are undounbtedly the creations of Rajasimha, for he was virtually left his inscriptions there.

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<para>

<image align="left" size="200px" notes="Atiranacandesvarar">images/sk2.JPG</image>

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<para>

<text>

Let us study some of the features of the architecture of these temples. Saluvankuppam temple is a rock cave of rectangular plan, which is altogether different from the other three, which are structural examples. The ground plan of each of these temples is different from the other.

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<para>

<text>

The sea shore temple has to square garbhagrha one big and one small placed one behind the other and interspersed with the rectangular shrine in between, which is a peculiar combination not noticed any where. It has a large open court in the front and a balipitha. The Kailasanatha has a square garbhagrha with a large open court in front, carrying a pillar mandapa. The Panamalai temple has also a small square garbhagrha but has no open court in the front.

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<para>

<text>

The shore temple has two outer walls running parallel to each other with an intervening space of about ten feet, which forms itself as a prakara. The Kailasanatha temple has no two outerwalls, but only one carrying number of small cells with elegant sculptures. There is no outer wall at Panamalai.

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<para>

<text>

There is a narrow pradakshinapada around the main sanctum, in the Kailasanatha temple in between the garbhagrha wall and outer wall of the sanctorum whjch is a unique feature. At Panamalai there is no pradakshinapada. At the sea shore temple the passage around the Siva and Vishnu temple could be either described as a pradakshinapada or as not.

</text>

</para>



<para>

<text>

There are no side cells around the wall of the sanctum at the shore temple. At  the Kailasanatha temple there are seven cells placed at equal distance in all the quarters. There are only three small cells at the Panamalai temple.

</text>

</para>



<para>

<text>

The outer walls of the sea shore  temple are exquisitely carved, with sculptures. The outer walls of garbhagrha at the Kailasanatha temple are also carved. At the Panamalai temple, the outer walls are plain.

</text>

</para>



<para>

<text>

At the Kailasanatha temple the inner walls of the side cells contain colossal sculptures of Siva but does not contain linga in the centre. At Panamalai the inner walls of the side cells are severely plain, and in the centre prismatic lingas are placed. In place of sculptures, Rajasimha covered the inner walls of the side cells with paintings of exquisite beauty, resembling exactly the sculptures of Kailasanatha temple of Kanchi.

</text>

</para>



<para>

<text>

The superstructure of the Vimana of the shore temple is swift and sharp in its up-ward movement and is slender in appearance. The Vimana of the Kailasanatha temples is slow and steady in its upward move and is solid and majestic in appearance. The Vimana of the Panamalai temple shows a peculiar combination with its sharpely recessed corners, taken up to the stupi. It blends in itself the horizontal and vertical lines of the structure and is stately in appearance.

</text>

</para>





<para>

<text>

The outer walls of the Kailasanatha exhibit rampant lions with riders at regular intervals. The Panamalai temple show only rampant lions. The sea shore temple show a series of Nagarajas in anjali pose.

</text>

</para>



<para>

<text>

Thus these four temples exhibit bewildering variety in their architectural details in almost all respects. Has Rajasimha not left his inscriptions in these temples, certainly these monuments would have been ascribed to various monarchs and would have been ascribed to various centuries. That it was the case we know with reference to the shore temple. Till the discovery of Rajasimha's inscription (18. A. R. E. 961 of 1913.) in the plinth of the balipitha, scholars were divided as to the author of the Sea shore temple.

</text>

</para>



<para>

<contlink>evolution</contlink>

<p-title>Factor against the evolutionary theory</p-title>

<text>

I shall cite another important factor against the evolutionary theory. The rock cut cave of Saluvankuppam excavated by Rajasimha has very simple and plain pillars very much like the Mahendra's pillars. Therefore Saluvankuppam cave posed a great problem for scholars (19. C. Sivaramamurti. Mahabalipuram.) in placing it in the evolutionary cadre. It may be noted here that the inscription of Rajasimha is found outside the cave on the north and south wall. But let us take the case of Vayalur inscription (20. Epigraphia Indica, Vol. XVIII====145.) of the same king. The inscription is engraved on a pillar itself, which is plain and is in the so called Mahendra style. 

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<para>

<image align="left" size="200px" notes="Kailasanatha Temple Kanchi">images/kanchi1.jpg</image>

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<para>

<text>

The huge Nandi Mandapa in front of the Kailasanatha temple of Kanchiuram has four pillars with sedent lions at the base. The small cells running along the outer walls of the same temple, also have pillars with sedent lions at the base. According to the prevalent view this is a motiff of Mamalla, but we know certainly that the Kailasanatha temple is the magnificant creation of Rajasimha. The Konerimandapa at Mahabalipuram contains two rows of pillars. The outer row carries series of pillars with seated lions at the base end bulbous capital which may be termed as the Mamalla pillar. The inner row of pillars are slender and fluted without any motiff at the base and is termed the Paramesvara pillar. It was therefore explained that the outer portion which was necessarily the first to be excavated was by Mamalla Narasimha == I, and the inner portion was excavated by Paramesvara. This explanation is quite convincing. But it fails with reference to the Adivaraha cave where the outer pillars are plain, slender and fluted, while the inner row of pillars carry seated lion at the base and bulbous capital. The explanation will have to be reversed here and will totally ail since it will amount to saying that Narasimha == I succeeded his grandson Paramesvara. Thus the theory that with one king only from of architecture prevailed will not hold good. So also the theory that each king brought in a new innovation will fail. Thus it is quite evident, the evolution of architectural motiff fails with reference to our present study.

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<para>

<text>

Thus either literature or paleography or for that matter architecture help us in determining the age. We found ourselves in no better ground when we turn to the inscriptions. It may be mentioned that many kings are said to have assumed same names and titles and with Mamallapuram monuments, where we have only titles the difficulty is all the more greater.

</text>

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<para>

<text>

When thus, all our tangible sources fail how are we to arrive at a conclusion? My answer will be that the clue to our problem lie in the very failure of all these sources. Paradoxical it may seem, when I say that all these evidences do ot ail us when we reverse our process of enquiry by first taking inscriptions, applying it to architecture and applying both to paleography. We arrive at a solution which is quite convincing.

</text>

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<para>

<contlink>rajasimhainsc</contlink>

<p-title>Inscriptions of Rajasimha </p-title>

<text>

Let us take the inscriptions of Rajasimha about whom we are absolutely on safe grounds. Rajasimha was a great monarch, an ambious king and was a prolific builder. In his celebrated Kailasanatha (21. S. I. I. Vol. I. 24.) temple he has left us about three hundred titles, ever assumed by any monarch of India. His titles are very valuable in understanding his personality. Of his birth, Rajasimha says that "He took birth from Paramesvara, the destroyer of the city of Ranarasika just as Guha took birth from Paramesvara". He was proud of his race and of his noble birth and hence assumed such titles as. He was a prince of great beauty and elegance and was conscious of it when he assumed such title as etc. His great love for Vaidika marga, viz. sruti, smrti and purana is reflected in his titles, as etc. His devotion to Siva and Saivasiddhanta is unparallelled in the history of South India. All his inscriptions and the inscriptions of his successors, speak of him as a great Siva-bhakta. He was Sivacudamani and styled himself as etc. We could only compare Raja Raja-I as an equal in his devotion to Siva and who rightly assumed the title of Sivapadasekhara. Rajasimha himself had the title of Raiaraja. He was the very abode of. He was. He was afraid of only unrighteousness. He had unlimited desires and his ideals were lofty. His ideals were mostly fulfiled, etc. He had great love for all the fine arts, and was himself a great master of all arts,. In fact he was the very ocean of all fine arts. Such a king was never moved to anger and once roused he was terrible; but his angers were always reasonable. He was severe in inflicting punishments and upholding justice,. He was a great statesman, and was the only Pallava monarch who could maintain friendly relations with his neighbours and give some peace to his subjects. He was not at the same time weak. He was a great warrior etc. He was very fond of his subjects. The very idea of poverty made him shiver, and hence poured forth gifts and presents. In short he is a true Hindu monarch, in whom we find all the qualities of warrior, statesman, poet and above all a lover of peace as described in our nitisastras.

</text>

</para>



<para>

<text>

It is no wonder that such a great monarch has left us his temples as monumental structures, unsurpassed in their variety and beauty. The same king Atiranacanda has excavated the Saluvankuppam cave and left his inscriptions. The verses are fascinating poetry. But strange indeed, the same verses are found in Dharmarajamandapa, Ramanujamandapa and Ganesa ratha! Verse for verse, word for word and syllable for syllable they are identical and yet we have been looking elsewhere for the author.

</text>

</para>



<para>

<text>

Five verses found at Saluvankuppam, Ganesa Ratha and Dharmaraja mandapa:====

</text>

</para>



<para>

<verse>

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</para>



<para>

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<image align="left" size="360px" notes="Saluvankuppam Inscription">images/skinsc.jpg</image>

</para>



<para>

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<para>

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</verse>

</para>

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<para>

<verse>

<line>atyantak¡m° nrupatihi nirjit¡r¡tima¸·alaha</line>

<line>khy¡t° ra¸ajayaha ¿£raha t®º®dam v®¿mak¡ritam</line>

</verse>

</para>



<para>

<verse>

<line>baktiprahv®ºa maºas¡ bhavam bh£Àa¸al¢lay¡</line>

<line>d°À¸¡ ca y° bh£v® bh¡ram j¢y¡t sa sr¢bharasciram</line>

</verse>

<image align="left" size="360px" notes="Saluvankuppam Inscription">images/skinsc.jpg</image>

</para>



<para>

<verse>

<line>sr¢mat° atyanta k¡masya dviÀadirurp¡pah¡ri¸aha</line>

<line>sr¢nidh®h® k¡mar¡gasya har¡r¡dh¡nasamginaha</line>

</verse>

</para>



<para>

<verse>

<line>abiÀ®kajal¡p£r¸® citraratn¡mbuj¡kar®</line>

<line>¡st® vi¿¡l® sumukhaha ¿iraha sarasi ¿a´karaha</line>

</verse>

</para>



<para>

<verse>

<line>t®º®dam k¡ritam ¿ambh°rbhavanam bh£tay® bhuvaha</line>

<line>kail¡sa mandiranibham bh£bhrut¡m m£rddhini tiÀ¶at¡</line>

</verse>

</para>

-->

<para>

<text>

ATYANTAKAMA excavated Salavankuppam cave. The same ATYANTAKAMA excavated Ganesa ratha, Ramanuja mandapa and Dharmaraja mandapa. Yet we differentiate this ATYANTAKAMA from the other.

</text>

</para>



<para>

<text>

The Dharmarajaratha, bears the name of Atyantakama Pallavesvara grham. Of the thirty titles inscribed in Dharmarajaratha, over fifteen titles are found in Kanchi inscriptions of Rajamsimha.

</text>

</para>



<para>

<text>

Titles Common to both Kailasanatha and Dharmarajaratha.

</text>

</para>



<para>

<text>

Dharmarajaratha Kailasanatha

</text>

</para>



<para>

<text>

Narasimha

Sribhara

Bhuvanabhajana

Srimegha

Trailokyavardhana

Atyantakama

Kamalalita

Nayanmanohara

Sarvatobhadra

Srinidhi

Niruttara

Paravara

Ranajaya

Parapara

Mahamalla

Apratihatasasana

Rajasimha

</text>

</para>



<para>

<text>

In all his inscriptions the Kanchi, the shore temple of Mamallapuram, (22. A. R. E. 961 of 1913.) the Saluvankuppam (23. S. I. I. Vol. I. 21.) cave, the Vayalur inscription (24. E. I. XVIII. 145.) and the Tirupporur (25. S. I. I. Vol. XII, 27, A. R. E. No. 76 of 1909.) inscription, Rajasimha calls himself ATYANTAKAMA. Vainly we have been trying to give the same title to Narasimhavarman-I, Paramesvara-I, and even to Nandivarman Pallavamalla. (26. S. I. I. Vol. I.)

</text>

</para>



<para>

<text>

Table showing the titles of Rajasimha appearing in all the monuments. Note the significant titles of Ranajayah, Atyantakama, and Sribhara.

</text>

</para>



<para>

<table>

<th>

   <col>Vayalur</col>

   <col>Tirupporur</col>

   <col>Saluvankuppam</col>

   <col>Sea-shore</col>

   <col>Panamalai</col>

   <col>Kanchi</col>

   <col>Dharmarajaratha</col>

   <col>Ganesa Ratha</col>

   <col>Dharmaraja Mandapa</col>  

</th>

<row>

   <col>Narasimha</col><col>...</col><col>...</col><col>Narendrasimha</col>

   <col>...</col><col>Narasimha</col><col>Narasimha</col><col>...</col><col>...</col>

</row>

<row>

   <col>Srimegha</col><col>...</col><col>...</col><col>...</col><col>...</col>

   <col>Srimegha</col><col>Srimegha</col><col>...</col><col>...</col>

</row>

<row>

   <col>Srinidhi</col><col>...</col><col>Srinidhi</col><col>...</col><col>...</col>

   <col>Srinidhi</col><col>Srinidhi</col><col>Srinidhi</col><col>Srinidhi</col>

</row>

<row>

   <col>Ranajayah</col><col>...</col><col>Ranajayah</col><col>Ranajayah</col>

   <col>Ranajayah</col><col>Ranajayah</col><col>Ranajayah</col><col>Ranajayah</col>

   <col>Ranajayah</col>

</row>

<row>

   <col>Atyantakama</col><col>Atyantakama</col><col>Atyantakama</col><col>Atyantakama</col>

   <col>...</col><col>Atyantakama</col><col>Atyantakama</col><col>Atyantakama</col>

   <col>Atyantakama</col>

</row>

<row>

   <col>Mahamalla	</col><col>...</col><col>...</col><col>...</col><col>...</col>

   <col>Mahamalla	</col><col>Mahamalla</col><col>...</col><col>...</col>

</row>

<row>

   <col>...</col><col>Kamalalita</col><col>...</col><col>...</col><col>...</col>

   <col>Kamalalita</col><col>Kamalalita</col><col>...</col><col>...</col>

</row>

<row>

   <col>...</col><col>...</col><col>Sribhara</col><col>Sribhara</col><col>Sribhara</col>

   <col>Sribhara</col><col>Sribhara</col><col>Sribhara</col><col>Sribhara</col>

</row>

<row>

   <col>...</col><col>...</col><col>...</col><col>...</col><col>...</col><col>Niruttara</col>

   <col>Niruttara</col><col>Niruttara</col><col>Niruttara</col>

</row>

</table>

</para>





<para>

<text>

There is no evidence to show that Narasimha Varman I, the great Vatapi-hero started these unique monuments. Strangely enough we have only two inscriptions of him, one at Vatapi (27. Indian Antiquary. Vol. IX. P. 100.) the capital of Chalukyas, far away from his own capital. The other is at Tirukkalukunram. (28. E. I. Vol. III. Pp. 277==80.) In none of his inscriptions, he records his unique achievement in temple building. Nor does he mention his title as Atyantakama. The charters issued after him are equally silent on his unique achievement and his title.

</text>

</para>



<para>

<text>

Let us study the Kuram plates (29. S. I. I. Vol. I. No. 151.) of Paramesvara I, who was Rajasimha's father. From line 19 to line 39, where he gives his own attainment, there is no mention of  the title Atyantakama. Nor is there any mention of  his attainment at these unique monuments or for that matter temple building. He only boasts of his victory over Vikramaditya==I, his Chalukyan adversary. Let us study all the copper plates issued after him. Velurpalayam, (30. S. I. I. Vol. II. NO. 98.) Kasakudi, (31. Ibid. No. 73.) and Udayendiram, (32. Ibid. No. 74.) speak of him as a vanquisher of Vikramaditya and nothing else. His title as Atyantakama is not mentioned in any.

</text>

</para>



<para>

<text>

We know from the inscriptions of Narasimhavarman I, that the greatest event in his life was the victory over Pulakesi and the conquest of Vatapi and Ceylon. It is recorded in all the Pallava charters issued after him also. But this event is not mentioned in any of the Mamallapuram inscriptions which unmistakably suggest, that Narasimha did not have anything to do with the monuments of Mamallapuram.

</text>

</para>



<para>

<text>

====Kuram grant == S. I. I, vol. - I, p. 148.

</text>

</para>



<para>

<text>

====Kasakkudi == S. I. I. p. 349.

</text>

</para>



<para>

<text>

====Udayendiram plates == S. I. I, p. 366.

</text>

</para>



<para>

<text>

====Velurpalayam plates == S. I. I, p. 508.

</text>

</para>



<para>

<text>

====Vayalur inscription == E. I. XVIII, p. 150.

</text>

</para>



<para>

<text>

We also know from the Kuram grant of Paramesvara I and the inscriptions issued after him, that the greatest event in the life of Paramesvara I, was the Victory over Vikramaditya I, also known as Ranarasika, his Chalukyan enemy. This important event is also not noticed in Mamallapuram, though a major portion of these monuments are ascribed to him. The Dharmarajaratha which is said to have been continued by him does not even bear his name Paramesvara-I. It is thus evident that Paramesvara also had little to do with the monuments of Mamallapuram.

</text>

</para>



<para>

<text>

====Kuram plate == S. I. L. vol. I, 148.

</text>

</para>



<para>

<text>

====Kasakkudi == S. I. I==II, 349.

</text>

</para>



<para>

<text>

====Udayendiram == S. I. I==II, 366.

</text>

</para>



<para>

<text>

====Velurpalayam == S. I. I==II, 508.

</text>

</para>



<para>

<text>

====Kailasanatha == S. I. I==I.

</text>

</para>



<para>

<text>

====Panamalai.

</text>

</para>



<para>

<text>

It is quiet clear, that the title of Atyantakama is not noticed either for Narasimha-I, or Paramesvara-I, in all the known inscriptions. Nor is there any mention of this unique achievement of temple building, by either of them. Further the significant events in both their life, (the defeat of their Chalukyan rivals) which are mentioned in all inscriptions, are not at all noticed in any of the Mamallapuram inscriptions. It is therefore quite clear that neither of them had anything to do with Mamallapuram monuments.

</text>

</para>



<para>

<text>

On the contrary, Rajasimha calls himself ATYANTAKAMA in all his inscription. All the charters issued after him speak of him as a great temple builder. He did nothing but building temples and donating money.

</text>

</para>



<para>

<text>

====Kasakkudi == S. I. I==II, 349.

</text>

</para>



<para>

<text>

====Udayendiram == S. I. I==II, 366.

</text>

</para>



<para>

<text>

====Velurpalayam == S. I. I==II, 508.

</text>

</para>



<para>

<contlink>ocean</contlink>

<p-title>Ocean of Art and Literature</p-title>

<text>

Let us fancy for a moment as Rajasimha standing on the sea shore of Mamallapuram. He looks at the vast ocean in front of him. He whispers, that he also is a ocean. Ocean of art and literature. Kalasamudrah. Wave after wave bring him new ideas, desires and fancies. He styles himself as Atyantakama, a king of unlimited fancies. He turns and transforms these lofty ideals, into tangible and visual forms by way of art and architecture. He styles himself Icchapurah, one whose desires a fulfilled. He is ever active Nityotsaha, Utsahanitya; stands before the boulder; each idea transforms itself. One is a three storied square Dharmarajaratha. The other  becomes a rectangular Bhimaratha. The third becomes two storied Arjunaratha. The fourth becomes a hut shaped Draupadiratha; the fifth a horse-shoe Sahadevaratha. A lion, a bull an elephant. Wherever he turns he conceives new forms and transforms them. Power and force exhibit themselves in Mahishamardani panel. Absolute peace and compusure, transform themselves into Vishnu as Anantasayin. A huge vertical slab of 90', with a fissure in the centre, transforms itself as an open air sculpture of unsurpassing beauty and variety. The elephants, the monkeys, the lion, the cat all are his fancies. A whole boulder is transformed into the heads of yalis and a cave cut into it becomes the tiger cave. He erects a temple on the sea shore, another in the plains of Kanchi and yet another on the top of a hill at Panamalai. He leaves painting at one place====Panamalai, and sculptures at another place Kanchi. He leaves complete list of geneology at one place-Vayalur; gives titles at Kanchi and leaves poetry at Mamallapuram. He shows variety in scripts. He introduces prismatic linga; compares himself with Subrahmanya the son of Lord Paramesvara. It is a Kumara-sambhava. This becomes the Somaskanda motif at the back wall of the sanctum. What has he not fancied, what has he not thought of? He is indeed a great ATYANTAKAMA and no one else.

</text>

</para>



<para>

<p-title>Struggle for power</p-title>

<text>

Now the story is complete. Rajasimha, the greatest lover of art on earth dies; his son Paramesvara-II comes to the throne. Immediately he has to fight and his rule was short. Nandivarman, it is stated usurps the throne of Kanchi. He himself is driven out of Kanchi by Vikramaditya-II and runs for his life. Vikramaditya inspects the Kailasanatha temple of Kanchipuram. He is wonderstuck with the beauty of the temple and loftiness of the king. He pays tribute to Rajasimha by himself donoting gifts to the temple, without destroying it. Catches hold of the great artists, like Sarvasiddhi acarya (33. F. H. Gravery and T. N. Ramachandra. The three main styles of Indian temple Architecture. Page 18==19.) and removes them to his capital and there at Pattadakkal comes up a temple on the same model of Kailasanatha temple. Nandivarman struggles throughout his life for the power. Thus with the patronage gone, with the best of artists gone, Mamallapuram stands as it is never to be completed.

</text>

</para>



<para>

<contlink>agreement</contlink>

<p-title>Great Imagination</p-title>

<text>

A study of the Mamallapuram monuments will reveal that the author, whosoever he may be, had great imagination and delighted in getting monuments carved, according to his desire. The five rathas which are most fascinating, exhibit variety. Every ratha is different from the other and each sculpture (namely an elephant, a lion and a bull) is equally different from the other. All scholars, writing on the rathas have stated that it was the desire of the king to show five different varieties of structures, that were in vogue at the period. The other monoliths namely Ganesa ratha, Valayankuttai ratha and Pidari ratha are also different from each other. The same may be said of the caves of Mamallapuram.Each cave is different from the other in plan, as could be noticed from the Trimurti cave, the Mahishamardani cave, the Varaha cave, the Ramanujamandapa, the Dharmaraja mandapa, and the Pancapandavamandapa, the mention only the well known ones. The open air sculptures which are again the unique contributions of Mamallapuram exhibit variety. There are two Arjuna's penance carved, each being different from the other. By the side is Krishna as Govardhanadhari. The monkey group is yet another interesting creation and also the elephant-peacock monkey group near the Trimurti cave. A little to the North of the Sea-shore temple is a Durga cave, which has a colossal Mahisha carved on the northern side. In the south of the Shore temple, are again free monolithic sculptures, which are but small replicas of the Tiger cave of Saluvankuppam. The seated lion, with a little Durga cut inside its stomach, within the outer walls of the shore temple, is again another interesting specimen. The cave with a series of Yalis, familiarly known as the Tiger cave at Saluvankuppam, is a unique monument of grandeur. Apart from these, there are also the rock cut tanks like Gopi's churn.

</text>

</para>



<para>

<p-title>Urge to Express Multitudious Forms</p-title>

<text>

Underlying all these monuments, of rock cut caves, monoliths, open air sculptures and miscellaneous cuttings, on could clearly perceive that there was a great desire on the author, to be possessed of unlimited imaginations and to translate them into the living rocks. Each rock presenting a novel idea or theme got itself transformed, in the hands of the king. In fact, what we have at Mamallapuram is only a fraction of the king's fancies for many of his desires, as could be noticed from attempts to cut every rock, never attained even the state of outlines. This urge to express multitudious forms, is the underlying current of Mamallapuram monuments. This aspect of variety in the expression of art, in all the rocks and at the same place, gives Mamallapuam a unique place, unparallelled by any in the world. It will not be an exageration, when it is said that Mamallapuram will ever be supreme in the art history of the world. As I have proved earlier this king who was the author of these monuments and who very appropriately assumed the title of ATYANTAKAMA, a king of unlimited fancies, is none other than RAJASIMHA, the celebrated builder of the Kailasanatha temple of Kanchipuram, and the Sea shore temple of Mamallapuram.

</text>

</para>



<para>

<p-title>General Agreement</p-title>

<text>

There is a general agreement that the Saluvankuppam cave was undoubtedly the creation of Rajasimha. It is also accepted that the inscriptions at Saluvankuppam are that of Rajasimha, who also bore the title of Atyantakama, Ranajaya etc. I have stated earlier, that five verses found at, Saluvankuppam are found verbatin at the Ganesaratha and the Dharmaraja mandapa of Mamallapuram. But the same verses which are ascribed of Rajasimha at Saluvankuppam are ascribed to Paramesvara-I at Mamallapuram without much justification. After all not only the verses are repeated verbatin, but also the titles of the king are repeated. Prof. Joveau Dubreuil contends, that the verses at the Dharmarajamandapa, and the Ganesaratha refer to a king called Paramesvara.

</text>

</para>



<para>

<contlink>ganeshinsc</contlink>

<p-title>Inscriptions of Ganesaratha and the Dharmaraja mandapa</p-title>

<text>

It is therefore necessary to consider the inscriptions of the Ganesaratha and the Dharmaraja mandapa in some detail. The first three verses are imprecatary verses, refering to Siva. The general tenor of these verses is to state the great qualities of Lord, as having apparent contradiction, by a clever use of Sabdalankara. Thus Amaya====Chitramaya; Aguna====Gunabhajana; Anisa====Paramesvara====(One Without as Lord====The Lord of all the universe.) In the second verse, there are two words Anisa a Paramesvara, which are enunciated as the essential natures of Siva. The primary connotation of the word, Paramesvara, is to refer to lord Siva. It does not refer to a king called Paramesvara as hitherto contended. In a subsequent verse, the name of the king is specifically mentioned as King Atyantakama.

</text>

</para>



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<para>

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<line>atyantak¡m° nrupatihi nirjit¡r¡tima¸·alaha</line>

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<para>

<text>

"The king Atyantakama, who was conquered all his foes and also known as Ranajaya, has caused this temple to be made." It is significant to mention that Rajasimha in his Kailasanatha inscription of Kanchi states that he was Atyantakama, the son of Agradanda.

</text>

</para>



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</verse>

</para>

<para>

<text>

His title as Rajasimha appears only at a subsequent verse. In the same way, Rajasimha delights in calling himself as king Atyantakama, in all his inscriptions.

</text>

</para>



<para>

<text>

However the impracatory verse in the Ganesaratha, also seem to imply a reference to the king. Thus the first verse which reads as

</text>

</para>



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<para>

<verse>

<line>sambhava sthiti samh¡ra k¡ra¸am v¢tak¡ra¸aha</line>

<line>bh£y¡tu atyantak¡m¡ya jagat¡m k¡ma mardanaha</line>

</verse>

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<para>

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</para>



<para>

<text>

means - "May the destroyer of life, who is the cause of creation, sustenance and destruction, (but is himself) without cause fulfill the boundless desires of men." Here the word Atyantakama is primarily employed to denote boundless desires, but also implies a reference to the King Atyantakama (whose prosperity Siva may fulfil). It is in the same context the word Paramesvara in the second verse must be taken to refer to Siva primarily. It also implies a reference to a title of the King as Paramesvara. The title Paramesvara was borne by Rajasimha also is seen from his  Kanchi inscriptions as ILA PARAMESVARA. In Rangapataka inscription he is refered to as PARAMESVARA

</text>

</para>



<para>

<verse>

<line>-	0	M	$	A		 *	A	0	K	(	M	.	%	(	&	C	7	M		'	(	A	0	M	,	2	8	M	/	 6	H	2	>	'	?	0	>		$	(	/	G	5	 5	C	7	'	M	5		8	M	/	 d	</line>

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</verse>

</para>



<para>

<text>

That the Rangapataka inscriptions is the one of Rajasimha, is beyond doubt and the title PARAMESVARA is also noticed there. Thus the secondary reference to the title of Paramesvara in the second verse of the Ganesaratha and the Dharmaraja mandapa is  only a reference to Rajasimha. I have already stated that five verses found here are identical with the inscriptions of Rajasimha at Saluvankuppam. Further out of the nine verses inscribed at the Ganesaratha and the Dharmarajamandapa, the word Atyantakama is repeated three times. The inscription specifically mentions that the temple was caused to be made by the king ATYANTAKAMA. I have proved that the title Atyantakama is the exclusive title of Rajasimha. It is therefore evident that the monolith called Ganesaratha and the Dharmaraja mandapa are the creations of Rajasimha.

</text>

</para>



<para>

<text>

The last verse noticed at the Ganesaratha and the Dharmarajamandapa

</text>

</para>



<para>

<verse>

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</verse>

</para>



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<line>dhikt®À¡m dhikt®À¡m punarapi dhik dhik dhigastu dhikt®À¡m</line>

<line>y®À¡m na vasati hruday® kupathagativim°kÀak° rudraha</line>

</verse>

</para>

-->



<para>

<text>

is found repeated at the Ramanuja mandapa and the Adivaraha cave. The alphabet employed is also the same as that of the other monuments. It is also accepted by all, that the author of the Ramanuja mandapa and the Adivaraha cave, is the same who created the Ganesaratha and the Dharmaraja mandapa. It follows that the Ramanuja mandapa and the Adivaraha cave are also Rajasimha's creations.

</text>

</para>



<para>

<image align="left" size="200px" notes="Five Rathas">images/fiverathas1.jpg</image>

</para>



<para>

<contlink>fiverathas</contlink>

<p-title>Authorship of the group of Five Monoliths</p-title>

<text>

As we now turn to the consideration of the authorship of the group of five monoliths, familiarly known as Pancapandavaratha (The Dharmaraja ratha, the Bhima ratha, the Arjuna ratha, the Draupadi ratha and the Sahadeva ratha) the answer is all the more clear. Of the five monoliths, only one, namely the Dharmarajaratha bears inscription. But it is accepted that the author of all these five monoliths, is the same king who evidently wanted to show five different kinds of architecture, that were prevalent at the time. It is also held that they were started by Mamalla Narasimha-I and continued by Paramesvara-I. Regarding the authorship Prof. Dubreuil states "we shall therefore  conclude by saying that the tenor of the inscriptions, the form of letters and the style of the sculptures are fully in accord to show that the caves and rathas of Mahabalipuram were cut in the rock, during the reign of Narasimha-I and that they were finished and consecrated during the reign of Paramesvara I." The view that the monuments were consecrated by Paramesvara-I is untenable since most of the monuments at Mamallapuram are unfinished and were never consecrated.

</text>

</para>



<para>

<text>

We shall examine the inscription of the Dharmarajaratha in detail. There are no verses but only titles of a King, inscribed in this ratha. But there are two label inscriptions which give the name of the Dharmarajaratha as ATYANTAKAMAPALLAVESVARA GRHAM. Both the lables are in the third story, one on the eastern side and the other on the western side. Basing the conclusion on the inscription of the Ganesaratha, it was hitherto considered that Paramesvara-I is identical with Atyantakama and that the Dharmarajaratha was consecrated by him. There are titles which mention Narasimha. It was therefore contended that Mamalla Narasimha-I started these monoliths and that Paramesvara-I, continued and consecrated them. But the name Narasimha occurs twice in the Dharmaraja-ratha, once at the first story and secondly at the second story. Since the mode of cutting a monolith is from the top, the third story will be the first to be excavated and the work continued downwards to the second story and the first story will be the last to be excavated. Thus when the title Narasimha is found in the second and bottom story it is evident that Narasimha has carved the monolith to the present stage. Under the circumsstances it will be difficult to state the contribution of Paramesvara-I, to this monument and it may be mentioned that the Dharmarajaratha is still unfinished. It may also be mentioned that the name Paramesvara never occurs on the Dharmarajaratha. It must therefore be sstated that Paramesvara's contribution was nothing and that he caused only the name Atyantakama Pallavesara grham engraved. This explanation is not satisfactory.

</text>

</para>



<para>

<text>

But as I have stated earlier, the title Atyantakama is the exclusive title of Rajasimha and the name of the temple as Atyantakama Pallavesvara Grham is after the well known title of Rajasimha. This is fully supported by other inscriptions as well. It is well known that Rajasimha is also known as Narasimha-II. In fact Narasimha seems to be the surname of Rajasimha, as gleaned from the copper plate charters issued after him. Hence the name NARASIMHA appearing twice at the Dharmarajaratha is in fact the name of Rajasimha. (c) There are altogether thirty two titles mentioned in the Dharmarajaratha of which sixteen of them are noticed in the Kailasanatha inscription of Rajasimha, which can not be taken as a mere coincidence (refer page 15). Of them, some are very significant titles mentioned by Rajasimha in all his inscriptions (Ranajayah, Sribhara, etc.) (d) There is a title, recently discovered by Sri K. R. Srinivasan, in the eastern face of the third story, on the parapet wall of the steps which reads as MAHAMALLA. This title was held by Narasimha-I as seen from his Vatapi inscription. However the same title was assumed by Rajasimha also, as noticed in his Kailasanatha inscription. That this seems to have been a very significant title of Rajasimha is known from the Vayalur inscription, where he specifically states that he was well known to his subjects as MAHAMALLA.

</text>

</para>



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<para>

<verse>

<line>¿ambh°h° p¡d¡ravinda dvaya paricara¸® nityam atyantak¡maha</line>

<line>sr¢m®k° viprasasyay¡karavibhavakar° vy°maratnaughacanraha</line>

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<para>

<verse>

<line>r¡jy¡nt¡r¡vag¡h° vidita m¡malla¿bdaha praj¡n¡m</line>

<line>rakÀ¡t¢kÀ¡dhik¡ram vahatu ra¸ajayaha sr¢nidhihi tv¢palakÀam</line>

</verse>

</para>

-->



<para>

<verse>

<line>6		-	K		 *	>	&	0	5	?	(	M	&	&	M	5	/	*	0	?		0	#	G	 (	?	$	M	/	.	$	M	/	(	M	$		>	.		 </line>

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</verse>

</para>



<para>

<text>

Thus it is evident that the Dharmarajaratha is the creation of Rajasimha; so also the other monoliths. It is also evident that Rajasimha is the author of the whole group of five rathas. It is  also generally accepted that all the monuments, the Arjuna's penance, the Goverdhanadhari the Adivaraha cave, the Mahishamardani cave, the Varaha cave, the Trimurti cave etc. were the creations of the same king, who created the five rathas.

</text>

</para>



<para>

<text>

From the epigraphical records, and the Mahavamsa, it is learned, that Narasimha-I, invaded Ceylon, twice during his victorious reign and his second assault was successful and that he esstablished his friend Manavarman on the throne. Therefore it is possible that he established the present Mamallapuram as a seaport, from where he sent naval fleets and the village was renamed Mamallapuram after his title.

</text>

</para>



<para>

<text>

It is also possible that the present Mamallapuram was already a seaport of the Tondainadu before Narasimha-I. This is likely, since we have reference to a seaport of Tondainadu in Snagam literature which certainly ante-dates Narasimha-I. But because of the constant presence of Rajasimha at this village, commanding and supervising his creations, the village received the name MAMALLAPURAM, after the well known title of Rajasimha. The word MAMALLA appear as a title of Narasimha I, only once, in a fragmentary record at Vatapi. But it appears as a title of Rajasimha thrice and that Rajasimha specifically mentions that he was well known to his subjects as MAHAMALLA. Be that as it may, the mere name, Mamallapuram can not be taken as a conclusive evidence, to ascribe the monuments to Narasimha-I.

</text>

</para>



<para>

<text>

As I have stated earlier from the well known monuments and inscriptions of Rajasimha, we understand, that he is a king who is fond of variety and new innovations. Thus he has shown five different alphabets at the Kailsanatha temple itself. He has shown novel ideas at every monument. The monuments at Kanchi, Seashore, Panamalai, Tiger cave and Saluvankuppam well prove that there is great variety in his architecture. The inscriptions at Vayalur, Tirupporur, Kanchi, Seashore, Saluvankuppam etc. give new form of expression at every place, which is different from the other. At Tirupporur Rajasimha gives his titles. At Vayalur he gives a list of geneology of the Pallavas, whih is a unique record in the history of India and which proves beyond doubts, the historic leanings of Rajasimha. At Seashore he exhorts all kings to obey him. At Panamalai, he speaks of the Asvamedha sacrifices performed by his ancestors. At Saluvankuppam he speaks of his Prowess as Atiranacanda and his attainment in music. At Kailasanatha, he gives his great parentage and speaks of his magnificant creation. At Ganesaratha he gives his Vedantic leaning. In all these monuments he shows his devotion to Siva. He gives new names to his monuments. Thus Kailasanatha temple is known as Rajasimha Pallavesvaragrham. Of the two towers of the seashore temple one is called Kshatriyasimha Pallavesvaragrham. Thus every aspect, the palaeography the architecture, and the inscription point to the fact that these monuments could be ascribed to only one king and that is ATYANTAKAMA RAJASIMHA and no one else.

</text>

</para>



<para>

<text>

This also explains why these monuments were left unfinished. If it is stated that Narasimha-I started and Paramesvara-I continued and consecrated, it does not explain why all these monuments are left unfinished. The question also arises, why Rajasimha who had a long and peaceful life and who was a lover of art, did not complete the magnificant creation of his ancestors? But when it is taken that Rajasimha is the author of them it is evident that due to the set back in the regular line of the Pallavas after him and since Kanchi was captured thrice by Chalukya Vikramaditya-II and since the best of the artists were transported to Pattadakal to erect the Virupaksha temple, the work at Mamallapuram ended abruptly.

</text>

</para>



<para>

<text>

It is accepted by common consent that all the other monuments are the creations of the same king, who created the monoliths. THUS IT IS PROVED BEYOND ALL REASONABLE DOUBTS THAT MAMALLAPURAM MONUMENTS ARE THE CREATIONS OF KING ATYANTAKAMA RAJASIMHA. It is also wrong to suggesst that Rajasimha misappropriated the monuments of his ancestors and caused his titles to be inscribed. A study of his character will prove the calumny of the suggestion. Further there is no evidence to show that these were started by other kings.

</text>

</para>



<para>

<contlink>varahacave</contlink>

<p-title>Adivaraha Cave</p-title>

<image align="left" size="200px" notes="Simhavishnu-Potradhirajar">images/simhavishnu.jpg</image>

</para>



<para>

<text>

Yet there is one more point which needs clarification. The Adivaraha cave at Mamallapuram, bears the title of Paramesvara Mahavaraha Vishnugrha according to Chola inscription. This cave is therefore ascribed to Paramesvaravarman-I. It contains with other sculptures  two portraits of kings, one standing and the other seated with label inscriptions. The label on the top of the seated king with his consort, mentions Simhavishnu-potradhirajar  and the one over the standing king mentions Mahendra Potradhirajar. Since all these monuments are ascribed to Narasimhavarman-I. earlier scholars identified the standing king with Mahendravarman-I, the father of Narasimha-I. Since Narasimha-I, also had the title of Narasimhavishnu in his Vatapi inscription, the seated figure was identified with Narasimha-I. But it is almost impossible to believe that the great Pallavas could depict the father standing and the son seated, which is against tradition  and culture. Therefore some scholars identified the seated Simhavishnu with that of Simhavishnu, the father of Mahendra and the celebrated founder of the Pallava dynasty at Kanchi. But from the inscription we learn that the cave was named Paramesvara Mahavaraha Vishnugrha. On this basis some scholars ascribe the excavation of the cave to Paramesvaravarman-I and identify the portraits as that of Narasimha-I and his son Mahendra-II. Since Mahendra-II was the father of Paramesvara-I this explanation was logica. But according to the present study, a better explanation becomes possible. One of the favourite verse of Rajasimha found at Ganesa ratha, Dharmaraja mandapa and Ramanuja mandapa, is also found here inscribed in which he exhorts the praise of Siva. Though Rajasimha was a great Sivabhakta, he was no bigot of Vishnu as is proved by the Varaha cave, the Mahishamardani cave, the Govardhandhari sculpture and the shore temple. In Reyuru Copper plate grant of the same king, we find that Rajasimha calls himself Paramamahesvara, Paramabrahamanya,  and Paramabhagavata. Since one of his inscription mentioned above is repeated here also, the Adivaraha cave must also be ascribed to him. The very fact that the praise of Siva is inscribed in the Vishnu cave clearly indicates, that it was excavated by Rajasimha. Therefore the seated Simhavishnu is none other than Rajasimha himself. His title as Narasimha-vishnu is well known in the Rangapataka inscription.

</text>

</para>

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<para>

<verse>

<line>d®v® jakadvalayarakÀ¸abaddhikÀ®</line>

<line>nirbhinna¿atruhrudhay® narasimahaviÀ¸au</line>

<line>v¡llabhyam£rjjitamav¡pya vir¡jat® y¡</line>

<line>nirjitya garvamiva puÀkarad®vat¡y¡:</line>

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<para>

<verse>

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</verse>

</para>



<para>

<image align="left" size="200px" notes="Mahendra Potradhirajar">images/mahendra.jpg</image>

</para>



<para>

<text>

The other standing figure is therefore the portrait of Mahendravarman-III, the son of Rajasimha. It is well known that Rajasimha had a son Mahendra who erected the Mahendra varmesvaragrham at Kanchi at the entrance of the Kailasanatha temple. Judging from the inscription engraved in Mahendravarmesvaragrha it is understopod that Rajasimha was still ruling when the temple was erected. The plan, the entrance and the rows of small shrines in line with the entrance suggest, Mahendra's shrine was an integral part of the master plan of the Kailasanatha temple of Rajasimha. It is therefore evident that Rajasimha associated his son Mahendra in this temple building activity. The portrait of the seated king at the back of the Mahendra's shdrine has been identified as Mahendra III the builder of the temple. But a careful study of the inscription will reveal that Rajasimha gives his own attainment and simply mentions Mahendra as his son and that the temple was erected by Mahendra. It is therefore certain that the portrait at the back wall, is that of Rajasimha, shown as facing his favourite diety Rajasimhesvara.

</text>

</para>



<para>

<text>

Therefore the standing portrait at Adivaraha cave is Mahendra III, the son of Rajasimha. As I have pointed out earlier Rajasimha himself had the title of Paramesvara and hence there is no difficulty with reference to the name of the temple as Paramesvara Mahavaradha Vishnugrha.

</text>

</para>



<para>

<text>

On the basis of the above conclusion and on the basis of a re-examination of the historic inscription of Vaikunthaperumal  temple of Kanchi, which seems to be a doubtful one, I am inclined to believe that even the Vaikuntaperumal temple was the creation of Rajasimha. Rajasimha has built a shore temple for Anantasayi and also Varaha, and Adivaraha caves, dedicating to Vishnu. This ambitious king would have naturally thought of a  Vishnu temple in his own apital Kanchi, on the lines of KAILASANATHA temple and such a shrine could naturally be only VAIKUNTHANATHA and that we have in Kanchipuram.

</text>

</para>



<para>

<contlink>conclusions</contlink>

<p-title>Conclusions</p-title>



<text>

That structural temples of stone existed prior to Mahendra in Tamillnad.

</text>

</para>



<para>

<text>

Though rock cut cave was known to the Tamils, Mahendra had a great fancy for it and was responsible for popularising it.

</text>

</para>



<para>

<text>

Mamallapuram was probably established as a seaport by Narasimhavarman-I, but the monuments did not come into existence during his reign.

</text>

</para>



<para>

<text>

The monuments of Mamallapuram were the creations of Rajasimha a king of unlimited fancies.

</text>

</para>



<para>

<text>

The view that these monuments were started by Narasimha-I and were continued by Mahendra-II and by Paramesvara-I when the work stopped because of the emphasis on structural temple, is therefore untenable.

</text>

</para>



<para>

<text>

The greatest event in the life of Narasimha-I is the conquest of Vatapi which is not mentioned in any of the Mamallapuram inscriptions.

</text>

</para>



<para>

<text>

The greatest event in the life of Paramesvara-I is the conquest of Ranarasika Vikramaditya which is also not mentioned in any of the Mamallapuram monuments.

</text>

</para>



<para>

<text>

The inscriptions found at Ganesaratha, Ramanuja Mandapa and Dharmaraja mandapa are in fact repetitioins of Rajasimha's inscriptions o Saluvankuppam.

</text>

</para>



<para>

<text>

Therefore there is no inscription of either Narasimhavarman - I or Mahendra - II or Paramesvara -I at Mamallapuram

</text>

</para>



<para>

<text>

The title Atyantakama appearing on many of the monuments of Mamallapuram is the exclusive title of Rajasimha as is proved from his other inscriptions.

</text>

</para>



<para>

<text>

Out of  32 titles inscribed at Dharmaraja ratha, 16 of them are repetitions of Rajasimha's titles found at Kanchipuram.

</text>

</para>



<para>

<text>

A study of Rajasimha's character proves that he was a peace loving king and lover of Art and literature. He was a king of unlimited imagination. That is perhaps the reason why a number of monuments carved here, do not correspond to any Agamic discriptions.

</text>

</para>



<para>

<text>

That Rajasimha was a lover of great variety is proved from his

</text>

</para>



<para>

<text>

Employment of five varieties of scripts,

</text>

</para>



<para>

<text>

Varieties of inscriptions;

</text>

</para>



<para>

<text>

Varieties of Architecture; and

</text>

</para>



<para>

<text>

Varieties of sculptures.

</text>

</para>



<para>

<text>

While all the other kings were torn between wars, Rajasimha alone was free from war and had a peaceful reign.

</text>

</para>



<para>

<text>

Soon after him the Pallava rule received a set back and Nandivarman is said to have usurped the throne. Nandi was also driven out of Kanchi by Vikramaditya-II. Vikramaditya probably removed the best artists to Pattadakal for building the Virupaksha temple. After the death of Paramesvara II, the Pallava Kingdom, witnessed general confusion and war, through out the reign of  Nandivarman. This explains why most of the monuments were left unfinished.

</text>

</para>



<para>

<text>

The Adivaraha cave was also excavated by Rajasimha and that the portraits there are of Rajasimha and his son Mahendra-III;

</text>

</para>



<para>

<text>

Vaikunthaperumal temple of Kanchi was also probably built by Rajasimha, since the inscription in the temple is a doubtful one.

</text>

</para>



<para>

<contlink>appendix1</contlink>

<p-title>

APPENDIX I.

</p-title>

<text>

The title of Atyantakama being found in monuments that are definitely attributed to Rajasimha by all scholars.

</text>

</para>



<para>

<table>

<row>

<col>1. Kailasanatha temple.</col>

<col>Kanchi.</col>

</row><row>

<col>2. Sea Shore temple.</col>

<col>Mamallapuram.</col>

</row><row>

<col>3. Atiranacanda cave.</col>

<col>Saluvankuppam.</col>

</row><row>

<col>4. Pillar inscription.</col>

<col>Vayalur.</col>

</row><row>

<col>5. Pillar inscription.</col>

<col>Tirupporur.</col>

</row>

</table>

</para>



<para>

<text>

For others,

</text>

</para>



<para>

<text>

Nil====

</text>

</para>



<para>

<text>

Vatapi and Tirukkalukunram inscriptions which are the only inscriptions of Mamalla Narasimha-I, do not mention this title of him.

</text>

</para>



<para>

<text>

Kuram plate of Paramesvara-I does not mention this title of the king.

</text>

</para>



<para>

<text>

There is no record by which this title of Atyantakiama could be attributed to either Narasimha-I or Paramesvara-I.

</text>

</para>



<para>

<p-title>APPENDIX 2.</p-title>

<text>

EXPRESSION OF VARIETY BY RAJASIMHA

</text>

</para>



<para>

<text>

Variety in script       ====   5 varieties at Kanchi and

                        ====   2 varieties at Saluvankuppam.

</text>

</para>



<para>

<text>

Variety in structures   ====   Saluvankuppam caves.

                               Sea shore temple.

                               Kailasanatha temple in the plain.

                               Panamalai temple in the hills.

                               Mukundanayanar temple.

Variety in inscription  ====   Vayalur, Kanchi, Panamalai, Tirupporur and Mamallapuram.

</text>

</para>



<para>

<text>

Compare varities in Mamallapuram :- (a) Rock cut caves. (b) Monoliths. (c) Open air sculptures. (d) Structural temples.

(e) Misc. cuttings.

</text>

</para>



<!--

<para>

<text>

APPENDIX 3.

</text>

</para>



<para>

<text>

SOME SIGNIFICANT TITLES OF RAJASIMHA

</text>

</para>



<para>

<text>

Compare with this his title Atyantakama

</text>

</para>



<para>

<text>

Mahamalla              Tavrakopa

Apratimalla             Avandhyakopa

Amitramalla            Karanakopa.

       ======                        ======

Mattapramatta         Abhirama

Mattavikara             Madanabhirama

                                Sangramarama

      ======                    Unnatarama

Udayabhaskara            ====

Udayachandra         Narasimha

Udayavasanta          Rajasimha

     ======                     Kshatrasimha

Uditaprabhava        Purushasimha

Uditakirti                Narendrasimha

Uditodita                      ======

======                          Trshnapuranah

Dharmavijayi          Asapura

Dharmanitya           Icchapurah

Dharmasetu                 ======

Dharmakavacah      Gunalaya

Adharmabhiru         Gunavinita

======                          Gunonnata.

Kalavikrama                ======

Kalavasana.

</text>

</para>

-->



<para>

<p-title>APPENDIX 4.</p-title>

</para>



<!--

<para>

<text>

MONUMENTS OF MAMALLAPURAM

</text>

</para>



<para>

<text>

Each is different from the other.

</text>

</para>



<para>

<text>



(Compare with this his titles. Atyantakama, Anekopayah and Upayanipunah)

</text>

</para>



<para>

<text>

A. CAVES                                       C. OPEN AIR SCULPTURES

</text>

</para>



<para>

<text>

1.    Adivaraha.                                   1. Arjuna's penence.

2.    Varaha.                                        2. Arjuna's penance==a second version

3.    Trimurti.                                      3. Govardhanadhari.

Ramanuja mandapa.                    4. Elephant-peacock-money group.

Dharmaraja mandapa.                  5. Lion bed.

Kotikal mandapa.                         6. Lion with Durga.

Panca Pandava mandapa.             7 Horse etc. on the shore.

Atiranacanda cave.

Yaliheaded cave. (Tiger cave)

Mahishamardani cave.

Mahisha cave at the shore.

</text>

</para>



<para>

<text>



B. MONOLITHS                               D. STRUCTURAL TEMPLES

</text>

</para>



<para>

<text>

Dharmarajaratha.                          1. Kailasanatha.

Bhimaratha.                                  2. Sea shore temple.

Arjunaratha.                                  3. Panamalai temple.

Draupadiratha.                              4. Mukundanayanar.

Sahadevaratha.                              5. Light house temple.

Ganesaratha.                                  6 Airavatesvara.

Valayankuttairatha.                        7. Vaikuntha Perumal.

Pidariratha

</text>

</para>



<para>

<text>



From the foregoing conclusions, it is evident that Atyantakama Rajasimha, the author of all the Mamallapuram monuments and inscriptions, is the noblest king that the Tamil country has ever produced. He is indeed one of the greatest sons of Mother India, who delighted in art, music, literature, valour and above all in peace and dprosperity of his people. Rajasimha's attainment in the field of art is unparalleled in the history of India. It is indeed a pity that this noble Hindu monarch, has not been given an honoured place in the history of India. Let us do him justice by giving him, an exalted place in the history of the nation. (* The above forms part of a monograph on this greatest Pallava prince, to be published shortly by the author.)

</text>

</para>



<para>

<text>

[ The important inscriptions of Rajasimha, together with the translations are given below for a comparative study ]

</text>

</para>



<para>

<text>

Inscription round the outside of the Since of Rajasimhesvara, Kanchipuram.

</text>

</para>



<para>

<text>

TEXT

</text>

</para>



<para>

<text>

TRANSLATION

</text>

</para>



<para>

<text>

(Verse 1) May (Ganga) purify you!====She who springs from the jewel (on the head) of Sthanu (Siva), appearing…back by the splendour o (his) neck and red by the rays of the gems on the hoods (of his snakes), who fills the lake of the three words…

</text>

</para>



<para>

<text>

2. …..After him (there was) that sage Angiras, who was born from his (viz, Brahman's) mind. His son was (Brihaspati) the Minister of Sakra (Indra) and preceptor of the gods. His son was Samyu. From him, who possessed terrible power and was honoured in three words, there took birth that illustrious chief of sages, Bharadvaja by name, who became the source of the race of the Pallavas.

</text>

</para>



<para>

<text>

3. From this lovely one came Drona, the highly honoured preceptor of the Pandavas (and) Kurus; from him the great. Asvatthaman, who deprived princes of their constancy and pride. Just as the first-born Manu, his son, Pallava by name, became the founder of a race of brave and victorious kings, who enjoyed the whole earth:==

</text>

</para>



<para>

<text>

4. Of the Pallava princes, who were pious, who destroyed the excessively great pride of the Kali (age), who spoke the truth, who were profound, whose minds knew how to practise the trivarga, who assiduously honoured the aged, who forcibly subdued last and the other internal foes, who excelled in the knowledge of weapons, who were firm, mighty and enwoed with polity and modesty.

</text>

</para>



<para>

<text>

5. Just as Guha (also called Subrahmanya or Kumara) took birth from the supreme lord (Siva), the destroyer of the warlike (demon) Pura, thus from the supreme lord Ugradanda, who was born in the race of these (viz. the Pallavas), the destroyer of the city of Ranarasika, there took birth a very pious prince (subrahmanyah kumarah), the illustrious ATYANTAKAMA the chief of the Pallavas, who crushed the multitude of his foes by his power (or spear), whose great statesmanship was well-known and who got rid of all impurity (by walking) on the path of the Saiva doctrine.

</text>

</para>



<para>

<text>

6. Like Manmatha (Kama) he charmed refined women in secret; like Vasava (Indra), he constantly protected  those, who frequented the path of three vedas; like Madhava (Vishnu), he tore the hearts of the enemies of sages twice-born and gods; and like Vittada (Kuvera) he gratified good people with abundant wealth.

</text>

</para>



<para>

<text>

7. If in the Krita (age) kings like Dushyanta, who saw the gods and were engaged by (saints) like Kanva would hear a heavenly voice without body, that is not a matter of wonder: but ah! this is extremely astonishing, that SRIBHARA has heard that voice in the Kali age, from which good qualities keep aloof.

</text>

</para>



<para>

<text>

8. May RANAJAYA be victorious for a long time, who humbled those princes, who were puffed with the pride of abundant prosperity, which they had acquired by polity and prowess, depriving them of their intelligence in the mere space of knitting his brows, and who like Purushottama (Vishnu), was born to rescue from the ocean of sin the sinking people, who were swallowed by the horrid monster (called) the Kali age.

</text>

</para>



<para>

<text>

9. While this prince enjoyed the whole world, which he had conquered by volour combined with polity, and in which he had killed rebels and humbled kings, he erected this extensive and wonderful house of Hara (Siva) which resembles his fame and the laughter of Hara.

</text>

</para>



<para>

<text>

10. May Samkara (Siva) whose temple ornaments are the coils of the king of the serpents, and who is praised by hosts of the kings of goods and of demons, reside for a long time in this temple (called) the holy Rajasimha-Pallavesvara!

</text>

</para>



<para>

<text>

11. May the bull-marked (Siva) always lend his presence tho this temple of stone, called Rajasimhesvara, which touches the cloud with its top, which robs Kailasa of its beauty, and which was built by that pious king of kings who made all quarters obedient to his orders and (who proved) a royal lion (RAJASIMHA) to the dense troops of the elephants of his daring foes!

</text>

</para>



<para>

<text>



May Rajasimha, the conqueror in battle (Ranajaya), the bearer of prosperity (Sribhara), the wonderful archer (Chitrakarmuka) the unrivalled hero (Ekavira), who has Siva, for his crest-jewel (Sivacudamani), for a long  time protect the earth!

</text>

</para>



<para>

<text>



Inscription  round the outside of the Shrine of Mahendravarmesvara

</text>

</para>



<para>

<text>

TEXT

</text>

</para>



<para>

<text>

TRANSLATION

</text>

</para>



<para>

<text>



(Verse 1) May the motionless, the lord, the first of gods for ever joyfully dwell in this matchless (temple of) Mahendresvara which was constructed near (the temple of) Rajasimhevara by Mahendra, who sprang…(from) the chief of the princes of the holy Bhardvaja-gotra, from the URJITA, whose bravery frightened the elephants of rival kings!

</text>

</para>



<para>

<text>

2. May the skin-robed together with the troops of his attendants, the Guhas, be present at this dwelling, (called) the holy Mahendresvara, which was constructed (near) the temple of holy Rajasimhesvara by the illustrious Mahendra, the son of king Rajasimha, who sprang from that Lokaditya (i.e., the sun of the world) whose valour dried up the army of Ranarasika, just as the heat of the sun does the mud!

</text>

</para>



<para>

<text>

3. May Isa together with Uma graciously take for his permanent dwelling this temple of Mahendresvara, which was erected near Rajasimhesvara by Mahendra, the son of king Rajasimha, the lion among the heroes of the earth, who produced another Krita age by his sinless conduct!

</text>

</para>



<para>

<text>

4. May Mahesvara, the refuge of all gods and demons, who puts an end to time and has made an end of (the demon) Pura, always (take up) his residence…

</text>

</para>



<para>

<text>

The Temple of Mahendravarmesvara.

</text>

</para>



<para>

<text>

No. 28.

</text>

</para>



<para>

<text>

Inscription on the Front Wall of the first niche to the right of front Entrance of the Shrine of Mahendravarmesvara.

</text>

</para>



<para>

<text>

TEXT

</text>

</para>



<para>

<text>

TRANSLATION

</text>

</para>



<para>

<text>

The temple of the holy. Nityavinitesvara.

</text>

</para>



<para>

<text>

Inscription in the third niche to the right of Front Entrance of the Shrine of Mahendravarmesvara.

</text>

</para>



<para>

<text>

(Inscription of Rangapataka)

</text>

</para>



<para>

<text>

TEXT

</text>

</para>



<para>

<text>

Front; first line

</text>

</para>



<para>

<text>

Back.

</text>

</para>



<para>

<text>

Front, second line.

</text>

</para>



<para>

<text>



TRANSLATION

</text>

</para>



<para>

<text>

Adoration to Siva!

</text>

</para>



<para>

<text>

(Verse 1) She, who was the dearly beloved mistress of her husband. PARAMESVARA who was famed by the name of Kalakala, whose sign was the bull, and the strength of whose bow had become manifest at the destruction of cities, just as the daughter of the king of mountains (Parvati) is the clearly beloved mistress of her husband, the supreme lord (Siva), whose sign is the bull, and the stength of whose bow has become manifest at the destruction of (the demon) Pura;==

</text>

</para>



<para>

<text>

2. She, who is resplendent, as she has attained the mighty position of favourite with king Narasimhavishnu, who has split the hearts of his foes, and who has devoted himself to the protection of the circle of the world, and as thus she seems to have subdued the pride of Pushkaradevata  (i.e., Lakshmi, the wife of the God Narasimha Vishnu):====

</text>

</para>



<para>

<text>

3. That Rangapataka, who was as it were, the banner (pataka) of women, caused to be built this lovely dwelling of (Siva), whose crest-jewel is the moon.

</text>

</para>



<para>

<text>

Inscription in the Fifth Niche to the right of Front Entrance of the Shrine of Mahendravarmesvara

</text>

</para>



<para>

<text>

TEXT

</text>

</para>



<para>

<text>

Front

</text>

</para>



<para>

<text>

Back.

</text>

</para>



<para>

<text>

TRANSLATION

</text>

</para>



<para>

<text>

Prosperity!

</text>

</para>



<para>

<text>

(Verse 1) She, who, full of loveliness, softness, grace and cleanliness, seemed to be the master-piece of the first creator, whose skill had attained perfection at last, after he had created thousands of good-looking women:====

</text>

</para>



<para>

<text>

2. She who was charming through genuine sweetness, who was adorned with grace, coquerty and feeling, who, like the art of attraction…….

</text>

</para>



<para>

<text>

Inscription in a cave-temple at Panamalai.

</text>

</para>



<para>

<text>

PANAMALAI

</text>

</para>



<para>

<text>

SEA SHORE TEMPLE

</text>

</para>



<para>

<text>

E.I. XIX. 105.

</text>

</para>



<para>

<text>

VAYALUR

</text>

</para>



<para>

<text>

E.I. XVIII.

</text>

</para>



-->



<para>

<text>

Inscription on the Southern Wall of the Atiranacandesvara Temple Saluvankuppam.

</text>

</para>



<para>

<verse>

<line>6	M	0	@	.	>	$	K	$	M	/	(	$		>	.	8	M	/	 &	M	5	?	7	&	M	&	</line>

<line>0	M	*	>	*	9	>	0	?	#		 d	 6	M	0	@	(	?	'	G		 	>	.	0	>		8	M	/	 9	0	>	0	>	'	(	8			?	(		 e	 [g	]</line>

<line>	-	?	7	G			2	>	*	B	0	M	#	G	 	?	$	M	0	0	$	M	(	>	.	M	,	A		>		0	G	 d	 	8	M	$	G	 5	?	6	>	2	G	 8	A	.	A			 6	?	0		 8	0	8	?	 6		M		0		 e	 [h	]</line>

<line>$	G	(	G	&		 	>	0	?	$		 6		-	K	0	M	-	5	(		 -	B	$	/	G	 -	A	5		d	 	H	 -</line>

<line>2	>	8	.	(	M	&	0	(	?	-		 -	B	-	C	$	>		 .	B	0	M	'	M	(	?	 $	?	7	M		$	>	 e	 [i	] -		M	$	?	*	M	0	9	M	5	G	</line>

<line>#	 .	(	8	>	 -	5		 -	B	7	#	2	@	2	/	>	 d	 &	K	7	M	#	>	 	 /	K	 -	A	5	(	M	'	$	M	$	G	</line>

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<line>/	>		A	9		#	8	9	?	$	K	 (	?	/	$		C	$	0	$	?	0	M	-	$	A	 *	6	A	*	 -</line>

<line>$	?		 e	 [k	] 	A	0	M	5	M	5	>	.	@	6	>	(	-		M	$	?		 6	M	0	?	/	.	$	?	6	/	?	(	@		 &	A	0	M	5	M	5	9		-	>	0	.	A	0	M	5	M	5	M	/	>	</line>

<line>(	?	8	M	8	>	.	>	(	M	/		M		 &	>	(		 8	.	.	$	?	[0	]#		#	M	!	>		M	/	/	>	 /	K	 [,	?	-	>	0	M	$	?	 d	]</line>

<line>8	M	%	>	(	G	 (	?	0	M	.	M	.	>	*	?	$	G	8	M	.	?	(	M	5	?	&	?	[$	0	#	]	/		M	/	>	$	?	(	>	 $	G	(	[-	]0	M	$	M	$	>	 -	B	$	>	(	>	 -</line>

<line>.	7	M		.	B	0	M	$	M	$	?	6	M		?	0	.	$	?	0	#		#	M	!	G	6	M		0	G	 /	>	$	A	 (	?	7	M		>	.	M	 [e	 l	] 	 [(	A		M	0	] 6	@	2	 [	e	]</line>

<line>/	&	?	 (	 5	?	'	>	$	>	 -	0	$	K	 /	&	?	 (	 9	0	?	0	M	(	M	(	>	0	&	K	 (	 5	>	 8	M		(	M	&		 [d	] ,	K	&	M	'	A		 	 	5	</line>

<line>8	.	0	M	$	M	%	8	M	8			@	$		 	>	2		>	2	8	M	/	 e	 [m	] P	 e	 8	.	0	'	(		M		/		 8			M	0	.	'	@	0		 e	 P	</line>

</verse>

</para>



<para>

<text>

TRANSLATION

</text>

</para>



<para>

<text>

(Verses 1 and 2) Just as in a large lake filled with water which is fit for bathing, and covered with various lotus flowers, handsome Samkara (Siva) abides on the large head-sprinkled with the water of coronation and covered with bright jewels====of the illustrious Atyantakama, who deprives his enemies of their pride, who is a receptacle of wealth, who possesses the charm of Cupid and who assiduously worships Hara (Siva).

</text>

</para>



<para>

<text>

3. For  the welfare of the earth, he who stands at the head of the lords of the earth, caused to be made this house of Sambu (Siva), which resembles Kailasa and Mandara.

</text>

</para>



<para>

<text>

4. May Sribhara be victorious for a long time, who bears Bhava (Siva) in his mind which is filled with devotion, and bears the earth on his arm like a coquettish embellishment!

</text>

</para>



<para>

<text>

5.Atiranacanda, the lord of the rulers of the earth, made this (temple called) Atiranacandesvara. May Pasupati (Siva), attended by the mountain-daughter (Parvati) and troop of Guhas, always take delight (in residing here!

</text>

</para>



<para>

<text>

6. May the eight-formed lord of beings (Siva) for a long time take up his abode in this temple called Atiranacandesvara which was caused to be built by him, who together with the name of Atiranacanda bears deep devotion to Isana (Siva), abundant prosperity, the heavy burden of the earth and unequalled liberality, and who is famed by the name of Ranajaya!

</text>

</para>



<para>

<text>

Anugrasila (the gentle-minded)

</text>

</para>



<para>

<text>

7. Who will be able to understand the music of Kalakala, if it were not Vidhatri (Brahman) Bharata, Hari, Narada or Skanda?

</text>

</para>



<para>

<text>

Samaradhanamjaya (the conqueror of wealth in battle) Samgramadhira (the firm in war.)

</text>

</para>



<para>

<text>

Inscription on the Northern Wall of the Atiranacandesvara Temple, Saluvankuppam.

</text>

</para>



<para>

<verse>

<line>6	M	0	@	.	>	$	K	$	M	/	(	$		>	.	8	M	/	 </line>

<line>&	M	5	?	7	&	M	&	0	M	*	M	*	>	+	>	0	?	#		 d	 6	M	0	@	(	?	-</line>

<line>'	G		 	>	.	0	>		8	M	/	 9	0	>	0	>	'	(	8			?	-</line>

<line>(		 e	 [g	] 	-	?	7	G			2	>	*	B	0	M	#	G	 	?	$	M	0	0	$	M	(	>		-</line>

<line>,	A		>		0	G	 d	 	8	M	$	G	 5	?	6	>	2	G	 8	A	.	A			 6	?	0	8	M	8	0	-</line>

<line>8	?	 6		M		0		 e	 [h	] $	G	(	G	&		 	>	0	?	$		 6		-	K	0	M	-	5	-</line>

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<line>	A	0	M	5	M	5	>	.	@	6	>	(	-		M	$	?		 6	M	0	?	/	.	$	?	6	/	?	(	@		 &	A	0	M	5	M	5	9		 -	>	0	.	A	0	M	5	M	5	M	/	>	(	?	8	M	8	>	</line>

<line>.	>	(	M	/		M		 &	>	(		 8	.	.	$	?	0	#		#	M	!	>	[	M	/	]/	>	 /	K	 [,	?	]-	>	0	M	$	?	 d	 8	M	%	>	(	G	</line>

<line>(	?	0	M	.	M	.	>	*	?	$	G	8	M	.	?	(	M	5	?	&	?	$	0	#		/	[	M	/	>	$	?	(	>	] $	G	(	 -	0	M	$	M	$	>	 -	B	$	>	(	>	 -</line>

<line>.	7	M		.	B	0	M	$	M	$	?	6	M		?	0	.	 [$	?	0	#		#	M	!	G	]6	M		0	G	 /	>	$	A	 (	?	7	M		>	.	M	 [e	 l	] --8	M	5	8	M	$	?	</line>

</verse>

</para>



<para>

<text>

Inscription at the Dharmaraja Mandapa, Mamallapuram.

</text>

</para>



<para>

<verse>

<line>8	.	M	-	5	8	M	%	?	$	?	8		9	>	0		>	0	#		 5	?	$		>	0	#		 d	  -	B	/	>	&	$	M	/	(	M	$		>	.	>	/	 		$	>		</line>

<line>	>	.	0	M	.	&	M	&	(		 e	 	.	>	/	6	M		?	$	M	0	.	>	/	K	8	>	5		A	#	K	 	A	#	-	>		(		 d	  8	M	5	8	%	K	</line>

<line>(	?	0	A	$	M	$	0	K	 	@	/	>	&	(	?	6		 e	 /	8	M	/	>		M		A	7	M	 	-	0	>		M	0	>	(	$		 	H	2	>	8	8	M	8	&	-</line>

<line>6	>	(	(		 d	 *	>	$	>	2	.		.	(	M	-	B	0	M	&	B	'	M	(	>	 6	M	0	@	(	?	'	?	8	M	$	.	M	-	?	-	0	M	$	M	/		.	M	 e	 -		M	$	?	*	M	0	9	M	5	G	#	 .	(	8	>	 -	5		 -	B	-</line>

<line>7	#	2	@	2	/	>	 d	 &	K	7	#	 	 /	K	 -	B	5	K	 -	>	0		 	@	/	>	$	8	6	M	0	@	-	0	6	M		?	0	.	M	 e	 	$	M	/	(	M	$	-</line>

<line>	>	.	K	 (	C	*	$	?	0	M	(	M	(	?	0	M		?	$	>	0	>	$	?	.	#	!	2		 d	 	M	/	>	$	K	 0	#		/		 6	.	M	-	K	8	M	$	G	(	G	&		 5	G	6	M	.	</line>

<line>	>	0	?	$	.	M	 e	 	M			 8	M	%	>	#	A	0	M	(	M	(	?	7	M		2		 d	 8	K	.		 *	>	5	>		>	$	M	.	>	 5	?	/	&	M	5	*	A		 d	 -	@	.		 6	?	5	K	 5	?		/	-</line>

<line>$	>		 6		M		0		 	>	.	>	8	B	&	(		 e	 0	>		0	>		K	 (	 5	?	0	8	6	M			M	0	-	C	(	M	(		(	>	0	M	&	M	&	(		 d	 $	>	0		>	'	?	*	$	?		 8	M	5	8	M	%	K	</line>

<line>	/	$	>	$	M	$	0	A	#	>		M		A	0		 e	 6	M	0	@	.	$	K	$	M	/	(	M	$		>	.	8	M	/	 &	M	5	?	7	&	M	&	0	M	*	M	*	>	*	9	>	0	?	#		 d	 6	M	0	@	(	?	'	G		 	>	-</line>

<line>.	0	>		>	8	M	/	 9	0	>	0	>	'	(	8		M		?	(		 e	 	-	?	7	G			2	>	*	B	0	M	#	M	#	G	 	?	$	M	0	0	$	M	(	>	.	M	,	A		>		0	G	 d	 	</line>

<line>8	M	$	G	 5	?	6	>	2	G	 8	A	.	A			 6	?	0	8	M	8	0	8	?	 6		M		0		 e	 $	G	(	G	&		 	>	0	?	$	(	M	$	A		M		(	M	'	B	0	M		M			G	0	M	.	M	.	(	M	&	?	0	-</line>

<line>	C	9	 d	 *	M	0		>	(	>	.	?	7	M		8	?	&	M	'	/	0	M	$	M	%	G	 6		M		0	@		 -	B	$	?	.	?		M		$	>	 e	 		 e	 	$	M	/	(	$		>	.	*	2	M	2	5	G	6	M	5	0		C	9	.	M	 e	</line>

<line>'	?		M	$	G	7	>	(	M	'	?		M	$	G	7	>	.	M	*	A	(	0	*	?	 '	?		M	'	?		M	'	?		8	M	$	A	 '	?		M	$	G	7	>	.	M	 d	 /	G	7	>	(	M	(	5	8	$	?	</line>

<line>9	C	&	/	G	 	A	*	%		$	?	5	?	.	K		M	7		K	 0	A	&	M	0		 e	</line>

<line></line>

</verse>

</para>



<para>

<text>

TRANSLATION

</text>

</para>



<para>

<text>

(Verse 1) May (Siva) the destroyer of Love, who is the cause of production, existence and destruction (but is himself) without cause, fulfil the boundless desires of men!

</text>

</para>



<para>

<text>

2. May he (Siva) be victorious, who is without illusion and possessed of manifold illusion, who is without qualities and endowed with qualities, who is existing by himself and is without superior, who is without lord and the highest lord!

</text>

</para>



<para>

<text>

3.  Srinidhi bears on his head the unborn (Siva), by the weight of whose great toe Kailasa together with the ten faced (Ravana) sank down into Patala.

</text>

</para>



<para>

<text>

4.  May Sribhara be victorious for a long time, who bears Bhava (Siva) in his mind which is filled with devotion, and bears the earth on his arm like a conquettish embellishment!

</text>

</para>



<para>

<text>

5. King Atyantakama, who has subdued the territories of his foes, is famed (by the name of) Ranajaya:====he caused to be made this house of Sambhu (Siva)

</text>

</para>



<para>

<text>

6. May he be victorious, who is both sentient and motionless (Sthanu), who is both undivided and the moon, who is both fire and air, who is both terrible (Bhima) and kind (Siva), who is both the cause of prosperity (Samkara and the destroyer of Love!

</text>

</para>



<para>

<text>

7. May Tarunankura be victorious, who is a king of kings, but is not ugly (like Kuvera) who is am emperor, but does not distress people (while Vishnu as both Chakrabhrit and Janardana) who is the lord of protectors, but healthy (while the moon is the lord of stars, but is subject to eclipses)!

</text>

</para>



<para>

<text>

(8 and 9) Just as in a large lake filled with water which is fit for bathing, and covered with various lotus-flowers, handsome Samkara (Siva) abides on the large head sprinkled with the water of coronation and covered with bright jewels====of the illustrious Atyanatakama who deprives his enemies of their pride, who is a receptacle of wealth, who possesses the charm of Cupid, and who assiduously worships Hara (Siva.)

</text>

</para>



<para>

<text>

10. He, desiring to attain the glory of Samkara (Siva), caused to be made this lofty dwelling of Dhurjati (Siva) in order to procure the fulfilment of their desires to his subjects.

</text>

</para>



<para>

<text>

11. Six times cursed be those, in whose hearts does not dwell Rudra (Siva), the deliverer from the walking on the evil path! The temple of Atyantakama Pallavesvara.

</text>

</para>



<para>

<text>

Inscription of the Ganesa Temple, Mamallapuram.

</text>

</para>



<para>

<verse>

<line>8	.	M	-	5	8	M	%	?	$	?	8		9	>	0		>	0	#		 5	?	$		>	0	#		 d	 </line>

<line>-	B	/	>	&	$	M	/	(	M	$		>	.	>	/	 		$	>		 	>	.	0	M	.	&	M	&	(		 || g	 e	</line>

<line>	.	>	/	6	M		?	$	M	0	.	>	/	K	8	>	5		A	#	K	 	A	#	-	>		(		 d	 </line>

<line>8	M	5	8	%	K	 (	?	0	A	$	M	$	0	K	 	@	/	>	&	(	?	6		 e	 h	 e	</line>

<line>/	8	M	/	>		M		A	7	M	 	-	0	>		M	0	>	(	$		 	H	2	>	8		 8	&	6	>	(	(		 d	 </line>

<line>*	>	$	>	2	.		.	(	M	-	B	0	M	&	B	'	M	(	>	 6	M	0	@	(	?	'	?	8	M	$	.	M	-	?	-	0	M	$	M	/		.	M	 e	 i	 e	</line>

<line>-		M	$	?	*	M	0	9	M	5	G	#	 .	(	8	>	 -	5		 -	B	7	#	2	@	2	/	>	 d	 </line>

<line>&	K	7	#	 	 /	K	 -	B	5	K	 -	>	0		 	@	/	>	$	8	6	M	0	@	-	0	6	M		?	0	.	M	 e	 j	 e	</line>

<line>	$	M	/	(	M	$		>	.	K	 (	C	*	$	?	0	M	(	M	(	?	0	M		?	$	>	0	>	$	?	.	#	!	2		 d	 </line>

<line>	M	/	>	$	K	 0	#		/		 6	.	M	-	K	8	M	$	G	(	G	&		 5	G	6	M	.		>	0	?	$	.	M	 e	 k	 e	</line>

<line>	M			 8	M	%	>	#	A	0	M	(	M	(	?	7	M		2		  8	K	.		 *	>	5		>	$	M	&	M	.	>	 5	?	/	&	M	5	*	A		 d	 </line>

<line>-	@	.		 6	?	5	K	 5	?		/	$	>		 6		M		0		 	>	.	>	8	B	&	(		 e	 l	 e	</line>

<line>0	>		0	>		K	 (	 5	?	0	8	6	M			M	0	-	C	(	M	(		(	>	0	M	&	M	&	(		 d	 </line>

<line>$	>	0		>	'	?	*	$	?		 8	M	5	8	M	%	K	 	/	$	>	$	M	$	0	A	#	>		M		A	0		 e	 m	 e	</line>

<line>6	M	0	@	.	$	K	$	M	/	(	M	$		>	.	8	M	/	 &	M	5	?	7	&	M	&	0	M	*	M	*	>	*	9	>	0	?	#		 d	 </line>

<line>6	M	0	@	(	?	'	G		 	>	.	0	>		>	8	M	/	 9	0	>	0	>	'	(	8		M		?	(		 e	 n	 e	</line>

<line>	-	?	7	G			2	>	*	B	0	M	#	M	#	G	 	?	$	M	0	0	$	M	(	>	.	M	,	A		>		0	G	 d	</line>

<line>	8	M	$	G	 5	?	6	>	2	G	 8	A	.	A			 6	?	0	8	M	8	0	8	?	 6		M		0		 e	 o	 e	</line>

<line>$	G	(	G	&		M		>	0	?	$	(	M	$	A		M		(	M	'	B	0	M		M			G	0	M	.	M	.	(	M	&	?	0		C	9	.	M	 d	 </line>

<line>*	M	0		>	(	>	.	?	7	M		8	?	&	M	'	/	0	M	$	M	%	G	 6		M		0	@		 -	B	$	?	.	?		M		$	>	 e	 g	f	 e	</line>

<line>'	?		M	$	G	7	>	(	M	'	?		M	$	G	7	>	.	M	*	A	(	0	*	?	 '	?		M	'	?		M	'	?		8	M	$	A	 '	?		M	$	G	7	>	.	M	 d	</line>

<line>/	G	7	>	(	M	(	 5	8	$	?	 9	C	&	/	G	 	A	*	%		$	?	5	?	.	K	 </line>

<line>	M	7		K	 0	A	&	M	0		 e	 [g	g	] 	$	M	/	(	$		>	.	*	2	M	2	5	G	6	M	5	0		C	9	[.	M	]e	</line>

</verse>

</para>



<para>

<text>

Fragment of an inscription at the Ramanuja Mandapa, Mamallapuram.

</text>

</para>



<para>

<verse>

<line>'	?		M	$	G	7	>	(	M	'	?		M	$	G	7	>	.	M	*	A	(	0	*	?	 '	?		M	'	?		M	'	?		8	M	$	A	 '	?		M	$	G	7	>	.	M	 d	</line>

<line>/	G	7	>	(	M	(	 5	8	$	?	 9	C	&	/	G	 	A	*	%		$	?	- </line>

<line>5	?	.	K		M	7		K	 0	A	&	M	0		 e	</line>

</verse>

</para>



<para>

<text>

Inscription at the Adivaraha cave at Mamallapuram.

</text>

</para>



<para>

<verse>

<line>'	?		M	$	G	7	>	(	M	'	?		M	$	G	7	>	.	M	*	A	(	0	*	?	 '	?		M	'	?		M	'	?		8	M	$	A	 '	?		M	$	G	7	>	.	M	 d	</line>

<line>/	G	7	>	(	M	(	 5	8	$	?	 9	C	&	/	G	 	A	*	%		$	?	- </line>

<line>5	?	.	K		M	7		K	 0	A	&	M	0		 e	</line>

</verse>

</para>



<!--

<para>

<text>

Inscription on two pillars in the Mandapa in the Kandaswami temple Tirupporur, Chingleput District.

</text>

</para>



<para>

<text>

First Pillar 	Second Pillar

</text>

</para>



-->



</article>