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66
THE INDIAN ANTIQUARY.
[MARCE, 1898.
The battle of 'Seliyakkudi was one of the first fought by the king. The name which means *the Pandya village, '60 might indicate that it was situated in the Pandya country. If it was, the battle must have been fought either against a foreign invader or a rebelbous feudatory. It is not apparent who Adiyan was, against whom the king next tarned his arms. Áyiraveli, where one of the battles against Adiyan was fought, was probably included in the Chola dominions, as it is said to have been situated on the northern bank of the Kåvéri. The fact that the Pallava and Kerala kings were his allies, might indicate that he was not a minor chief. These considerations lead to the inference that he was probably a Ohola. Nedaõjadaiyan calls himself Sembiyan ( e. the Chőļa), bat the conquest of the Cholas is not explicitly stated in the historical introduction, and no Chôla king of the name Adiyan is known. The kings of that dynasty had, each of them, several names and many birudas.61 There are, however, only two cases known from inscriptions, of wars between the Chola and Pandya kings, in which the names of the contending kings are given. Of these, the first is the war between Râjasimha-Pandya and the Choļa king Parántaka I. which is mentioned in the inscription of the Bina king Hastimalla, and the second is that between the Chola king Aditya-Karikala and Vira-Pandya, which is referred to in the large Leyden grant. It is more probable that Adiyan was identical with the king of Western Kongu, who was captured by Nedoñjadaiyan. Adigaiman, also called Adigan, is mentioned in the Periyapuranam as an enemy of the Saiva devotee Pugal-80la, a Cho!a king whose capital was Karuvar (i. e. Karur in the Coimbatore district). Adigaiman and Elipi are mentioned in the unpublished Tamil work Puranánúru, as kings, in whose praise the well-known Tamil poetess Auvaiyar composed several verses. In his South Indian Inscriptions, Vol. I. p. 106, Dr. Hultzsch has published an inscription which refers to certain images set up by Adigaiman Blini, and to their repair by a successor of his, who was called Vyamuktabravaņojjvala (in Tamil, Vidukâdalagiya), the lord of Takata, and who was the son of a certain Rajaraja. This Takata has probably to be identified with Tagadar, which is referred to in the Purananúru as having been captured by a Chêra king. The syllables which are transcribed as Kâñjivây&ppêrûr, may also be written Kåñjivây-ppêrûr. In Sundaramürti-Nayanar's Téváram (Foster Press edition, 1883, p. 114; Arunachala Madaliyâr's 3rd edition of the Periyapuranam, 1884, pp. 7 and 22) Kanjivâyppêrûr is mentioned. But there is no clue given as to the situation or the village. Consequently, we cannot decide whether the village mentioned in the present inscription has to be identified with that referred to in the Téváram or not. Besides, Kanjiva or Kaõjiváy is reported to be the name of a village in the Tanjore district. The name Kanjivayppêrûr may also be explained as the large village in or near Kaõji, i. e. Kanchipura. The building of a temple to Vishou at this village might then refer to the construction of the Varadarajasvâmin temple at Little Conjeeveram, which is not far from the Pallava capital Kanchi. Kankabhůmi, the land of kites,' might then be taken for Tirukkalukkunram, 62 which is a few miles distant from Chingleput. Bat the conquests which are recorded in this part of the inscription, relate mostly to the western half of Southern India. Besides, if Kankabhůmi is pronounced as it is written, it does not rhyme with Kongabhumi which it ought to do. Consequently, though the name is written Kankabhúmi, the second of the ke's being Grantha, the composer evidently pronounced it Kangabhůmi, which is the Tamil form of Gangabhumi, the
40 A name quite similar to Seliyakkudi in Vembangadi, which occurs three times in the Tiruppavaņam grant (Plate xie, line 9; Plate xi b, lines 4 and 8). The second and third Sentences of note 60 read as follows:-Vemban means 'one who wears (a garland of flowors of) the vêmbu (the margosa or nim tree, Azadirachta Indica).' The Pandya king is often represented in Tamil literature as wearing garland of margosa flowers. Consequently, Vemban denotes the Pandya king, and the village is evidently called after him.
For example, K-Rajakesarivarınan alias Rajarajadēra had the following birudas:-Sola Arumoli, MommodiChole. RAJAbraya, Nityavindda and Sivapádasekhara (Christian College Magazine, Vol. VIII. p. 271). And his son K6-Parakosarivarmao alias Rajendra Choladeva was also called Madburintaba, Gangaikonda-Chola and Uttama-Chos.
Tirukkalakkapram, 'the sacred bill of the kites,' is the name given to the hill as well as the village close to it. The village sometimes also called Pakeitirtha, the bathing place of the birde (s. e. kites)' see ante, Vol. X. p. 198 t.
