________________
No. 37]
TALI INSCRIPTION OF KODAI RAVI: 17TH YEAR.
219
Sennadai (line 5) has been understood to mean 'the sacred temple expenses.' Nadai is still in use in Malayāļam as a word signifying a temple.' Agambadip-panimakka! (lines 7-8); agambadi are servants in palace service such as personal attendants of the king, etc. The temple establishment is probably meant here. In other records of this period, they are called mel-Sänti, kil-Sānti, etc.
Gāndarvvikal (line 10). This word is derivable from gāndharvam 'music and dance from gandharva, 'a class of celestial musicians.' Gandharvikal were probably the musicians attached to the temple, who rendered service in the temple by playing on musical instruments such as the flute, drum, etc., and by singing hymns during the time of worship.
Nangaimār (line 10) in conjunction with the gândharvikal may have reference to the wives of the chākkiyār actors who have to sing and mark time during the staging of dance-performances in the temple. This institution of acting and dancing was a permanent feature in West Coast temples and formed part of the daily ritual, while special performances were celebrated during the festivals. From lines 13 to 15 it is learnt that three different scales of payment in kind prevailed in respect of the remuneration paid to the nagaimār of the temple, viz., 21 näli to the uttama (higher grade), 2 nāli to the madhyama (middling), and 14 näli per day to the adhama (lower grade) of incumbents.
Orviyan (line 12) may perhaps be a mistake for oviyan, a painter. The walls in the West Coast temples are frequently found decorated with mural paintings of Purīņic episodes; and a painter may have been borne on the establishment, in the same way as a Sir pāchāri or a sculptor was provided for in South Indian temples of the East Coast.
The meaning of the word kānan (line 12) is not clear. It has to be ascertained whether the duties of a kānan have any connection with the weighing of the articles (kānam) brought to and issued from the temple.
Aniyam (line 13) derived from the word āhnika means 'pertaining to a day.' Sattiram (line 14) was probably a local measure of quantity.
The territorial division Venpoli-nādu is mentioned in the Cochin plates of Bhāskara RaviVarman, where it is engraved as Vēņapāli-nādu. The back-water called Vēmbānādukāyal between Alleppey and Cochin seems to derive its name from this division which embraced roughly the present taluks of Kottayam and Vaikam in the Travancore State. The late Mr. Gopinatha Rao connected the Tekkinkūgu-rājas with this region. Ravi-Srikantan was the governor of this province according to the Huzur office plates, but whether he was related to Kādai Ravi mentioned in the present inscription has yet to be ascertained. This province was divided into two divisions called Tekkinkūru and Vadakkinkūru.
The details furnished in the inscription regarding the distribution of paddy are : For offerings and servants . .
. . 109 kalam and 20 noli Panguvilai and lamps .
. . O kalam and 806 näli Gāndharvika! and nangaimār .
i . 164 kalam and 50 nāli Kanan and oviyan
: : 16 kalam and 50 nali i.e., in all
. 298 kalam and 26 näli There is thus a balance of 1 kalam and 74 nāli from the annual income of 300 kalam, which has not been accounted for in the inscription.
1 Tran. Arch. Series, Vol. II, p. 149, * Above. Vol. III, pp. 68-69. : Trav. Arch. Serin, Vol. II, p. 141.
Ibid., p. 146.
