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EPIGRAPHIA INDICA
[Vol. XXVII
simha of the Sanskrit inscriptions and Kõpperunjinga of the Tamil inscriptions are identical and are not different from the Köpperuġjingu referred to in the Tiruvēndipuram inscription. According to him Köpperuñjinga's father, Jiyamahipati was identical with Alagiyasiyan. Mr. Venkayyu cites three inscriptions where the nanie Alagiyasiyan Avaniyalappirandān Kõpperunjinga occurs and states that in them the name Alagiyasiyan is found prefixed to that of Avaniyāļappirandan Küpperunjiga. Alagiyasivan and Kõpperunjinga have been taken as names and AvaniyalaTirandān as a title. Students of epigraphy know that in double names the first denotes the name of the father while the second is the name of the son. Mr. Venkuyya, it may be noted, has not identified Jiyamabipati with Alagiyasiyan Kõpperunjinga ; he has only equated it with the first part Alagiyasivan of this double name. It will be unjust to foist on Venkavya a conclusion which be had not arrived at nay, which he was positively against. Though the credit of having raised the question whether there was only one king or more than one of the name KÕpperuìjinga is due to Mr. Venkayva, he has not suggested or postulated that there might have been two Köpperuņjingas related to one another as father and son and that the younger has perhaps to be identified with Mahārājasinha of the Tripurantakam inscription. Mr. Venkuyya has assigneel the Tripurantakam, Dräksharama and four Tiruvannamalai inscriptions to one Kopperunjinga, whose attitude to the Cholas in times earlier than the date of the Tiruvēndipuram inscription, is expressed in the epithet 'the sun to the lotus tank of the Chõļa family'.
Two of the inscriptions found in the Vaikuntha-perumā! temple at Tiruvennuinallür are of importance as they afford hints regarding the relationship that existed between Kopperunjinga and Manavālapperūmal. One of them, which is not dated in any king's reign, tells us that the mother of a Kalavarayan presented the image of Alaga (Alagiya)-Pallava-Vinnagara Emberumān; that its shrine, after the death of Kādavarāyan's father Manavālapperumā!, had been neglected and allowed to go into ruin; and that Kädavariyan repaired it and gave some lands for its upkeep. There is every possibility that the image Alagiya-Pallava-VinnavaraEmberumān, was called after the name of the husband of the lady that consecrated it. If this is the case, Manavālapperumal should have borne the surname Alagiya-Pallavan, and it may be noted that we have already found that Alagiya-Pallavan was one of Manavalapperuma!'s surnames. The other inscription is dated in the 35th year (A. D. 1213) of the reign of Tribhuvanaviradēva. It refers to the setting up of the image of the goddess Periyapirāttiyār in the temple of Vaikunthattu-Emberumān by the mother of Alagiyapallavan Kopperuñjingadéve and to a gift of lands made to it by certain individuals. From the double naine Alagiyapellavan Köpperunjingudeva it might either be gathered that Kõpperunjinga was the son of Alagiyapallavan or that he also had the surname Alagiyapallavan as suggested by Mr. Venkatasubba Ayyar. It is very likely too that the Kādavarayan mentioned in the former inscription, as being the son of Manavālapperumā! alias Alagiyapallavan is not different from Peruņjinga.
The only relationship, which is not apparent and which is at the same time difficult to make out, is that of Manavālapperuma! with any of the members known so far. The fact which points to the unmistakable connection of Perunjinga and his father Manavālapperumal with the members of the Kädavaraya chiefs noted above, is that they belonged to Küdal or Kudalur. Peruganūr-pāņu was under the control of the two famous sons of Āěkolliyár alias Kādavarāyar and was doubtless identical with Perugai which figures among the places that comprised the dominion of Vēnāvudaiyān, the younger son of Köpperuñjinga, as reported in Inscription No. I. It is also mentioned in another record of the same place as the native place of Alappirandan
1 No. 484 of 1921. 9 No. 487 of 1921. See above, Vol. XXIV, No. 6.
