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[No. 27.
A VAISHNAVA INSCRIPTION AT PAGAN.
197
(L. 5.) For supplying daily, as long as the moon and the sun shall last, one ulakku of tumbai flowers to this Nandikampisvara temple and one ulakku of tumbai flowers to the Guņamálai temple, I gave one kalanju of gold; I gave (it) in order that the great men in charge) of the store-room of the temple of this god should cause (the flowers) to be sapplied.
(L. 7.) When I, Aliviņa-Kalakanda-Pfithvigangaraiyap, requested the lord Prithvigangaraiyar to combine four villages into one village called Amalangavalli-Attimallachaturvedimangalam (which should provide) for offerings to be raade at the three times of the day) in the Guņamålai temple, and when (accordingly) the lord combined (them) into one village, . .. . . [to] this Guņamalai temple . . . . . . . . ...
No. 27.-A VAISHNAVA INSCRIPTION AT PAGAN.
BY E. HULTZSCH, PA.D. This inscription was noticed at Pagån by the Honourable Mr. A. T. Arundel, C..1., in the course of his tour through Burma. At bis instance, Mr. Taw Sein Ko furnished me with an inkimpression of it in December 1902. After I had sent him a copy of the subjoined text and translation, he was good enough to supply me in February 1903 with three further ink-impres. sions and with the following additional information :- The inscription" is engraved on sandstone and was found at Myinpagån, which is situated about & mile to the south of Pagàn. At Myinpagån lived Manohari, the last of the Talaing kings, who was led into captivity by Anawrata, king of Pagan, in 1057 A.D. The captive king was surrounded by his fellow countrymen, who must have extended their friendship to colonists from Southern India. A Vaishpava temple has been found at Pagàn, but none at Myinpagàn. The inscription may belong to that temple, or to some other building which has sinoe been demolished."
The inscription consists of one verse in the Sanskrit language and Grantha alphabet, and a prose passage in the Tamil language and alphabet. The Tamil characters are those of the thirteenth century of the Christian era.
The Sanskrit verse is taken from the Mukundamalda (verse 6), a short poem by the Vaishnava saint Kulasekhara, who, as shown by Mr. Venkayya, must have lived before the eleventh century.*
The Tamil prose passage records gifts by & native of Magôdayarpattanam in Malaimandalam, i.e. Cranganore in Malabar. His name, Sri-Kulasekhara-Nambi, stamps him as a devotee of the Vaishnava saint Kulasekhara, from whose Mukundamdlá the opening verse is derived. The recipient of the gifts was the Vishnu temple of Nanadesi.Viņpagar at Pukkam alias Arivattanapuram, i.e. at Pagån, which in the Kaly&pi inscriptions is styled
Arimaddanapura alias Pugama.' Nåņ&desi-Viņpagar means the Vishnu temple of those coming from various countries. This name shows that the temple, which was situated in the heart of the Buddhist country of Burma, had been founded and was resorted to by Vaishpavas from various parts of the Indian Peninsula.
See above, p. 146 and note 1.
. The word dina refers to Nandikampisvara-déve. Evidently the authorities of this temple had to make over one wakkw of Bowers per day to the temple of Gunamalai-pero wip. • Printed in the Kdpyamdld, No. 1.
See South Ind. Insor. Vol. III. p. 148. Above, Vol. IV. p. 294.
Ind. Ant. Vol. XXII. p. 17. 1 On Vippagar, 'Vishnu temple,' see above, Vol. V. p. 47, note 4.
