The historic past of South India is best understood by listening to the stories that the inscriptions etched on temple walls narrate. They serve as the primary sources of information that help us recreate the past. History, accounting, taxation, politics, traditions, practices, beliefs, law and administration are some of the many topics that we learn from them. What surprises novices and the scholarly alike is the detailing that goes into composing the text of an inscription—the choice of words, accuracy and being as unambiguous as possible.
Of all the dynasties that have ruled the southern part of India, the Cholas are undoubtedly the trendsetters in etching important public documents as inscriptions on temple walls. Their inscriptions are structured and detailed so well that sometimes even a fragmentary one conveys an impressive quantity of information.
The first inscription in discussion is from the Kolaramma Temple situated in Kolar, Karnataka. Kolaramma is the presiding deity of the city. The architectural features of the temple are predominantly Chola with inscriptions ranging from the times of emperor Rajaraja Chola (circa 10th century CE). The shrine is dedicated to Mahishasuramardhini as Kolaramma. Sapta Matrukas, the group of seven goddesses, namely Brahmi, Maheshwari, Kaumari, Varahi, Vaishnavi, Indrani and Chamunda, are also present in the sanctum sanctorum along with Ganesha and Veerabhadra.
However, Kolar is referred to as Kuvalalam and Kolaramma as Pidari in the 12th century CE inscription of Chola ruler Kulothunga I. This inscription, which is in Tamil, simply details the endowment created to offer cooked food to the deities every day. But after the mandatory lines praising the king and his valour, it goes on to introduce Ambalavan Tiruppondaiyar alias Virashikamani Muvendavelar.
He is the magistrate deputed to inspect the temple and verify the functioning of the endowments. After a customary evaluation of the temple’s affairs, he strikes a conversation with the priests and administrative authorities. Oh, wait, the inscription even refers to the venue of this official discussion! Apparently he met with the priests and officials at the mandapa enclosing the Pidari temple.
The magistrate met the Kannadaga Pandita, the head of the mutt that administered the temple, the administration staff and the priests who conducted the rituals. As this is an official meeting, the conversation is documented in total. Muvendavelar enquires if the temple administration has started receiving revenue from villages that have been declared as offerings to the temple.
As the members denied receiving any such revenue by them till that moment, Muvendavelar sets up a committee with two members (their name, official name, native and address are published in full) to get a detailed report about the deities enshrined in the temple and the suggested quantity and type of food to be offered to them every day. The list of deities documented in the inscription include Veerabhadra, Brahmi, Isvari, Vaishnavi, Indrani, Ganapati and Chamundesvari of the sanctum sanctorum, Kalabhairava Mahasasta, Suryadeva, Yogini and Yogesvara. The names of a few goddesses are missing as the inscription is worn out.
The details of food to be offered are also marked individually for each deity. For example, Brahmi, thrice every day, had to be offered a fixed quantity of cooked rice, two dishes of vegetables, two areca nuts and four betel leaves. The list quite interestingly includes madya panam or intoxicating drinks to be offered to the Yogini and Yogeshwara exclusively. This long-running inscription should have had such details for each of the deities enshrined in the temple campus. One can certainly not fail to appreciate the meticulous documentation procedure, to make a note of every possible detail.
Another classic example of how inscriptions help us reimagine rare events of the past is the Tamil poem inscribed on the walls of Sri Pundareekaksha Perumal Temple, Thiruvellarai near Tiruchy. This inscription (in picture) describes the military expedition of the Chola country by Maravarman Sundara Pandyan in the year 1219 CE. The army uprooted every single pillar in the land of Cholas but left untouched a 16-pillared pavilion.
It was that mandapam built in commemoration of the scholarship of Sangam Tamil poet Kadiyalur Rudhran Kannanar, famous for his classic anthology Pattinappalai. Though the said literature venerates Karikala Chola and his performance as an able ruler, the love and respect that the Pandya king had for Tamil and Tamil poets stopped him from razing this mandapam down. This significant incident is recorded only here in this inscription.
These are just a couple of inscriptions from the several lakhs that are waiting to share pieces of information with us. The wealth of details embedded between the fading lines of historic records certainly leaves the reader with a sense of having peeped into the past. Next time you see an inscription, try and listen to its whisper. It, am sure, has a story to share.
Madhusudhanan Kalaichelvan
Architect, serves on the govt-instituted panel for conservation of temples in TN
(madhu.kalai0324@gmail.com)