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No. 27 ] NOTE ON EIGHT INSCRIPTIONS OF KADAVA CHIEFS
155 TRANSLATION (Verse 1)-(The lady) who gave birth to a worthy son, lovely as Kämadēva, who, with wellmanifested fatherly love, was a great benefactor of all the cows (coming from far off lands; (and who was) an abode of manly acts which bear consummate fruit.
(Verse 2)- Just as Kārttikėya gladdened Gauri, Ganapati the divine Jähnavi, Aditya Aditi, Lord Krishna Dēvaki, even so, her son, Dharmāňka by name, unrivalled in the performance of pious acts, gladdened her by (charitable) diggings (of wells, tanks, etc.) which made the Lord of gods and the people rejoice.
(Verse 3)-(In the year) sixty eight, in the bright fortnight of the month of) Suchi, when king Diddā (was ruling), (Dharmānka) honoured his mother (by dedicating some charitable work to perpetuate her memory).
No. 27-NOTE ON EIGHT INSCRIPTIONS OF KADAVA CHIEFS
V. VENKATASUBBA AYYAR, MADRAS
In his article on the eight inscriptions of Kadavarāya chiefs (above pp. 80 ff.), Mr. K. S. Vaidyanathan attempts to give a connected genealogy of the Kādava chiefs of Kūdal, from Vaļandaņār alias Kādavarāyar who flourished about the time of the Chōļa sovereign Vikrama-chola down to Köpperuñjinga and his supposed three sons: Nīlagangaraiyan, Sõlakon and Vēņāvudaiyan. Though in this attempt he has followed the lead given in the early Reports on South Indian Epigraphy-requiring revision, the genealogy given in the above article is open to controversy. In this connection, it may be pointed out that the editor of the new edition of the Mysore Gazetteer has fallen into a similar error in mentioning the three persona noticed above as sons of KÕpperuñjingadēva. Without going into other details of Mr. Vaidyanathan's article, I shall confine my remarks to two salient points arising out of the subject :
(1) about Kõpperuñjinga's father and
(2) his supposed three sons. Mr. Vaidyanathan agrees with me that Köpperuñjinga's father was Maņavāļapperuma! who is identical with Jiya-Mahipati of the Tripurāntakam record and with Alagiyasiyaņ and Alagiya-Pallavap of other records and that he was the first Kādava chief of the Kūdal family to assert his independence after the battle of Tellāru. He quotes the Vailür records edited by me, but misses the main point that Köpperuñjinga is therein called Alagiyasiyan, as in another record from Tiruvaņņāmalai.? Further, Mr. Vaidyanathan quotes my father Venkayya approvingly for taking Alagiyasiyan' as a name and not as a title.
Since Jiyamahipati's son is also known as Kõpperuñjinga in the Tripurantakam record, both the father and the son must have been known by the same name. I have arrived at the same conclusion from a record of KÕpperuñjinga found at Chidambaram wherein an inscription of Periyadēvar' is referred to, which has been identified and shown to be a record of Kõpperuõjinga.
1 The expression may also mean that the diggings made gods and men rejoice! * Vol. II, part II, p. 1221. * A. R. No. 198 of 1915.
Above, Vol. XXIV, p. 23. -Above, Vol. XXIII, pp. 174-82.
The wording of the inscription is : Sakalabhuvanachch-akkaravatti Šri-Köpperunjingan Sőlapai=Taffàrtilveru sakala parichchinnamun-kondu Solanai-chchiraiy-ittu vaittu Sõnādu-konda Alagiyasiyan.
18. I.I., Vol. VIII, No. 90. * A. R. No. 103 of 1934-35; also 8. I. I., Vol. XII, No. 215. Journal of the University of Madras, Vol. XIII, pp. 98ff.
