Book Title: Epigraphia Indica Vol 21
Author(s): Hirananda Shastri
Publisher: Archaeological Survey of India

View full book text
Previous | Next

Page 132
________________ No. 17.] TIRUCHCHENDUR INSCRIPTION OF VARAGUNA-MAHARAJA (II.) 103 << having given to be taken". This mode of forming compounds would seem to be rather rare in Tamil. The word ahgam (11, 35, 58, etc.) is seldom met with in inscriptions; but it may be noted that it has been correctly employed to denote the exchange value of money in grain. Another noteworthy form of a word is ērri used in place of āga, "in all : together". In this sense the word is rarely used though its significance is quite clear in the common expression erri-kuraittu, "adding together or subtracting”. Nuru of nurr-amidu occurring in line 64 along with the items betel leaves (verrilai) and areca-nuts (adaikkāy) is another unusual word. It may be considered a disaichchol (a dialectical word ') in Tamil taken from Malayalam where it is still used in the sense of slaked lime'. A variant of this word is nīru which means "powder, ash" (cf. nīru-pūta-neruppu, "fire covered over with ash "). Nārāyam is still another word of etymological interest. It is used in this and many other Tamil epigraphs in the sense of a grain measure, generally made of iron and is akin to Tamil nārāśam denoting an iron ail, used for stringing together leaves of palm leaf manuscripts, an iron style or an arrow made entirely of iron (cf. Sanskrit Nārācha=an arrow). Another similar word is nārārgi, generally spelt as nādangi='the iron bolt'. The restriction of the terms nārāśam and nārangi in Tamil to articles made of iron and a subsidiary use of nārāśam in the sense of 'molten lead or iron' indicate that all these words must have a common old Tamil stem nārā meaning "iron " or "metal". The commentary on nārācha in the Sanskrit lexicon Anara explains it as 'lõhamayo banah (=an iron arrow'). Childers explaine nārucha as " an iron weapon of some sort, an arrow or light, javelin". Apparently we have here one of the loan-words for which Sanskrit is indebted to the parent Dravidian tongue. The words nigadi and nisadi used in this inscription are analogous to the forms nisadam, wiyadam and nittas in other inscriptions, all of which seem to be derived from Sanskrit nityam. Still another rare word, also occurring in the Ambasamudram epigraph of Varaguna-Mahārāja, is lumi of which the meaning can be ascertained from certain references in the Tamil Sangam works. In line 266 of Perumbānārruppadai occurs the phrase punnai tumittu, which has been rendered by the commentator as cutting the branch of the punnai (tree)". It also occurs in l. 72 of Mullaippattu in the same sense. As such, the phrase kari tumikkavum porikkavum (1. 26) may be taken to mean " vegetable to be cut into pieces and fried ". The object of the inscription is thus stated : in order to meet the annual requirements of the temple of Subrahmanya-Bhatāra, which was the deity in the central shrine (Tirumulattānam) at Tiruchchendur, Varaguna-Maltārāja made a grant of 1,400 kāśu and entrusted the amount to three cf his officers, viz. Iruppaikkudi-kilavan, Sättamperuman and Alarrūrnāţtukkön, with the stipulation that the money should be lent out and with the interest accruing therefrom, the annual requirements of the temple should be met, the capital always remaining intact. The items of expenditure included rice for offerings to the god and for bali; plantains, sugar, vegetables (the last according to this inscription were sold by weight), kāyam for seasoning articles; green gram required for the special kind of preparation called kummāyam and for pori; betel leaves and areca-nuts (which were priced), and lime (not priced); ghee required for perpetual lamps, chain of lights, for seasoning curries and for the anointment of the god ; milk, curd and the water of the tender cocoanut including tender kernel which were necessary for the bathing of the god; honey, unguent and barks of certain trees and orude camphor used as incense; turnieric, pachchai-karpuram and sandal required for the smearing of the deity; cloth required for covering images and for use in the kitchen (as towels); and flowers, etc. The preparation called kummāyam, for which the chief requirement is stated to he green pulse, is not in present use. On the other hand, the word is now used to denote a mixture of slaked lime and fand. 1 In some of the Tamil inscriptions, this word seems also to be employed to denoto "a channel" or "lane ci. Subrahmanya-naraatlik vadakkuih (No. 155 of the South Indian Inec iptivna, VW. II, p. 926).

Loading...

Page Navigation
1 ... 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393 394 395 396 397 398