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Early Tamil Epigraphy: From the Earliest Times to the Sixth Century A.D. c28.s8.t7: XXXVII. Paraiyanpattu

Early Tamil Epigraphy: From the Earliest Times to the Sixth Century A.D. c28.s8.t7

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XXXVII. Paraiyanpattu

c28.s8.t7.1

**115.1 namōttu** 'Let there be salutation!' < *namō=(a)stu* (Skt.). An invocation.

c28.s8.t7.2

Cf. (inscr.) *namōstu* (*ARE* 132/1937-38, Pallava-Grantha, Tiruchirapalli Rockfort, ca. 5th cent. A.D. according to the Report; but probably latter half of the 6th cent. A.D. when this region came under the Pallava rule).

c28.s8.t7.3

It is interesting that the Vaṭṭeḻuttu script was also popularly known as *nāna-mōṉa* from *na-mō*, the first two letters of the invocation *namōttu* with which the children's primer for teaching the Tamil alphabet commenced (T.A. Gopinatha Rao in *TAS*.I, reprint 1988:p. 395, note 1).

c28.s8.t7.4

**a. *namō*** From *namō* (Skt.) 'salutation'.

c28.s8.t7.5

**b. *(a)ttu*** From *astu* (Skt.) 'let there be!' Cf. *atthu* (Pkt.); however, the borrowing in this case is probably directly from Skt. considering the late date of the inscription. See section 3.3.7.

c28.s8.t7.6

**115.2 *pāṉāṭṭu*** (P.) in the oblique case. 'of Pāṇāṟu (*pāṇ* + *nāṭu*)'. Sandhi: *ṇ* + *n* > *ṉ* (by merger). Cf. LT *palvayiṉ payaṉirai cērnta pāṉāṭṭu aṅkaṇ* 'there in Pāṇāṟu where at many places milch cows gather' (*Aka.* 155:6-7). *pāṉāṭṭu* is taken to be the sandhi of *pāṇ* + *nāṭṭu* and also interpreted as 'in the country of the *pāṇaṉ*' by R. Raghavaiyangar (1933) and by N. M. Venkataswamy Nattar and R. Venkatachalam Pillai (1949) in their editions of *Akanāṉūṟu*, even though some old manuscripts give the variant reading *pāḻ nāṭṭu* (> *pāṉāṭṭu*) 'the ruined country' which does not suit the context. (I am grateful to Dr. S. Palaniappan, Dallas, USA, for the references. I consulted the unpublished notes of U.Ve. Swaminathaiyar at the Swaminathaiyar Library. While noting the reading *pāḻ nāṭṭu* in *Aka.* 155, he has given cross-references to verses 113 and 325 referring to *pāṇaṉ nal nāṭṭu* 'in the good country of the *pāṇaṉ*'.) The present early inscriptional reference to *pāṉāṭṭu* is a valuable confirmation of the correct reading and interpretation of the expression. Cf. *pāṇa-rāṣṭra* (Skt.), an ancient territorial division (presently included in North and South Arcot Districts). Cf. (inscr.) *perum-pāṇa-p-pāṭi* 'an ancient territorial division of Toṇṭaimaṇṭalam' (*SII.* I:No. 67, Cōḻa, 11th cent. A.D.).

c28.s8.t7.7

**a. *pāṇ*** a community, originally engaged in fishing (*Puṟa.* 348), and which became famous for its bards and minstrels (*Puṟa.* 11-12). Cf. *pāṇaṉ* 'an ancient class of Tamil bards and minstrels' (D. 4068). See section 4.18.1 (vi). Cf. LT *pāṇ* 'song' (*Tivā.* 1866); *pāṇar* 'bards' (*Tivā.* 213; *Piṅkala.* 815; *Cūṭā.* 2:34).

c28.s8.t7.8

**b. *(n)āṭṭu*** oblique of *nāṭu* (n.) 'country, territorial division.' See 49.1.b for further comments.

c28.s8.t7.9

**115.3 *va[c]caṇanti*** N. of a senior Jaina monk < *vajjanaṁdi* (Pkt.) < *vajranandī* (Skt.). It is interesting to compare the name with those of three Jaina monks known to Tamil tradition:
(i) *vajjaṇaṁdi* (Pkt.): According to *Darśana-sāra* (Pkt.) written by Dēvasēna in 853 A.D., Vajjaṇaṁdi, a Jaina monk, founded the Drāviḍa Saṁgha at Madurai in 525 Vikrama Era corresponding to 468-69 A.D. (A. Chakravarti, revised edn. 1974:p. 17, note 1).

c28.s8.t7.10

(ii) *vajranandī* (Skt.): The senior Jaina monk (*gaṇin*) who received the gift of a village as *paḷḷi-c-cantam* from Simhavarman, the Pallava king (*Pallava Inscrs.* No. 17, ca. 6th cent. A.D.).

c28.s8.t7.11

(iii) *vaccaṇanti* (Ta.): According to tradition, Guṇavīra Paṇḍitar (ca. 12th cent. A.D.) wrote *Vaccaṇantimālai*, a work on poetics, named after Vaccaṇanti, his preceptor (*TL*).

c28.s8.t7.12

While the monk mentioned at (iii) above lived long after the date of the present inscription, the other two belonged to about the same period (ca. 5-6 cent. A.D.). However, there is no evidence except identity of names to connect either of them with **vaccaṇanti** of the present inscription.

c28.s8.t7.13

**a. vacca-** (N.) Cf. *vajja* (Pkt.) < *vajra* (Skt.) 'diamond'; alternatively, *vaccha* (Pkt.) < *vatsa* (Skt.) lit., 'yearling, a term of endearment; also a personal name' (MW).

c28.s8.t7.14

Cf. (Pkt. inscr.) *vacha* (< *vatsa*) (K.G. Krishnan, ed. 1989: No. 38; Lüders List: No. 1174).

c28.s8.t7.15

**b. ṇanti** (N.) < *ṇaṃdi* (AMg.) < *nandin* (Skt.), a suffix generally added to the names of Jaina monks. Cf. **cantirananti** (**116.4**). The word-initial *ṇ*-, not permitted by LT orthography, is due to Pkt. influence. Cf. **ṇākaṉ** (**72.1**).

c28.s8.t7.16

Cf. LT *accaṇanti* 'N. of the preceptor of Cīvakaṉ' (*Cīvaka.* 409); *Pavaṇanti* (author, *Naṉṉ.*).

c28.s8.t7.17

Cf. (inscr.) *pavaṇanti*, *nākaṇanti* 'N. of Jaina monks' (*Pallava Inscrs.* Nos. 74 & 85 respectively, 8th cent. A.D.); *ciṅkaṇanti*, *nākaṇanti* id. (V.Venkayya 1896-97, *EI.* IV: p. 136, n.6, Pāṇṭiya, ca. 9th cent. A.D.).

c28.s8.t7.18

**115.4 [*ā*]cāri[ya]r** (n.) < *ācārya* (Skt.) 'preceptor'; title of **vaccaṇanti**. See section 4.9.3 (vi).

c28.s8.t7.19

**-ar** is the honorific singular suffix.

c28.s8.t7.20

Cf. LT *ācāriyaṉ* 'teacher' (*Ēlāti.* 75:4); *ācāriyaṉ* id. (*Piṅkala.* 783; *Cūṭā.* 2:7).

c28.s8.t7.21

Cf. (inscr.) *arishṭanēmi ācāryyar* 'N. of a Jaina monk' (*SII.* I: No. 73; *taṉmatēva ācāriyaṉ* 'N. of a Jaina monk' (*SII.* XVII: No. 397, Pāṇṭiya, 13th cent. A.D.).

c28.s8.t7.22

Jaina inscriptions in Kannada also refer to *ācāriyar* (A.N. Narasimhia 1941: No. 51) and *ācāriya* (G.S. Gai 1946: No. 8).

c28.s8.t7.23

**115.5 māṇākkar** (n.) 'disciple' < *māṇavaka* (Skt.) 'pupil, scholar, religious student' (MW). See section 4.9.3 (vii).

c28.s8.t7.24

**-ar** is the honorific singular suffix.

c28.s8.t7.25

Cf. (Pkt. inscr.) *mānavakō* 'young brahman' (*Bhārhut Inscrs.* No. B66).

c28.s8.t7.26

Cf. LT *iḷa māṇākkaṉ* 'young pupil' (*Kuṟun.* 33:1); *māṇākkaṉ* 'one who learns' (*Cūṭā.* 2:7).

c28.s8.t7.27

Cf. (inscr.) *māṇākkar* 'disciple' (*SII*. V: Nos. 316, 333, 341; XIV: No. 22, Jaina, Pāṇṭiya, ca. 9th cent. A.D.). In Old Kannada inscriptions, the term *māṇākkar* occurs in the same sense (A. N. Narasimhia 1941: No. 30).

c28.s8.t7.28

The present inscription is unique in that the name of the disciple whose death by fasting is commemorated, does not find a place in it. Perhaps it was his wish.

c28.s8.t7.29

115.6 ārātaṉi (n.) 'worship'. Cf. *ārādhana*, *ārādhanā* (Skt.).

c28.s8.t7.30

Cf. LT *pukai pū avi ārātaṉai aḻal pala ēnti* 'carrying many things like (fragrant) smoke, flowers, oblations for worship (and) fire' (*Pari*. 6:11); *ārātaṉai* 'worship' (*Tivā*. 1638; *Piṅkala*. 1799; *Cūṭā*. 9:13).

c28.s8.t7.31

Cf. (inscr.) *ārātitt(u) uṇpāṉ āka-p-paṇittōm* 'we ordered that he partakes of the food after offering (it) in worship' (*Pallava Inscrs*. No. 78, 8th cent. A.D.).

c28.s8.t7.32

However, the expression *ārātaṉi* here is a Jaina technical term meaning 'ending one's life by the observance of ceremonial fasting unto death as a religious act of penance'. Cf. *ārāhaṇa* (AMg.) (< *ārādhana*) '*anaśana* (fasting unto death)' (*PSM*). Cf. (Ka. inscr.) *ārādhane nōntu* 'having observed the vow of *sanyasana* (fasting unto death)' (A.N. Narasimhia 1941: No. 33); The death of a Jaina monk by observing the *ārādhanā-vidhi* '(Jaina code of death)' is referred to in another Kannada inscription (*ARE* B. 239/1947-48, 14th cent. A.D.). Cf. **aṇacaṉa(m)** (**116.2**).

c28.s8.t7.33

Sandhi: *māṇākkar* + *ārātaṉi* > *māṇākkarārātaṉi*.

c28.s8.t7.34

115.7 nōṟṟu (v.) 'having observed the penance'; adverbial participle from *nōl* 'to do penance, practise austerities' (*D*. 3800).

c28.s8.t7.35

**Analysis:** *nōl* (stem) + *tt* (> *ṟṟ*) (completive tense marker) + *u* (adverbial participial suffix). Cf. **nōṟṟa** (**116.3**).

c28.s8.t7.36

Cf. LT *nōṟṟōr* 'those who observed the penance' (*Aka*. 61:1; *Puṟa*. 26:16); *uṇṇātu nōṟpār periyar* 'great men do penance by fasting' (*Kuṟaḷ*. 160); *nōnpu* 'penance' (*Piṅkala*. 1796; *Cūṭā*. 8: 40); *nōṟṟal* id. (*Cūṭā*. 11:288); *nōnpu* 'ceremonial fasting, abstinence from food' (*TL*).

c28.s8.t7.37

Cf. (Ka. inscr.) *nōntu* 'having observed the vow or penance (of fasting)' (A.N. Narasimhia 1941: Nos. 9,10,12,13, etc.; G.S. Gai 1946: No. 79).

c28.s8.t7.38

115.8 [m]uṭitta (v.) 'who completed'; adjectival past participle from *muṭi* 'to end, be completed' (*D*. 4922).

c28.s8.t7.39

**Analysis:** *muṭi* (stem) + *tt* (past tense marker) + *a* (participial suffix). The participle qualifies *māṇākkar* 'disciple', who completed observing the penance.

c28.s8.t7.40

The expression *muṭitta* is employed here in the technical sense of 'ending one's life by fasting unto death' (Jaina). "The expression (*muḍipu*) is used to denote the death of a devout follower of the Jaina faith who voluntarily undertakes a solemn vow to end his life by fasting" (P.B. Desai 1957:pp. 339-343).

c28.s8.t7.41

Cf. Ta. *muṭivu* 'death'; Ka. *muḍi* 'to become extinct' (D. 4922).

c28.s8.t7.42

Cf. LT *muṭittal* '*vīṭu peṟutal*' (that is, 'to die by fasting') (*Cīvaka.* 3073, comm.); *muṭivu* 'dying' (*Tivā.* 1674; *Cūṭā.* 9:20). *muṭital* 'death' (*Piṅkala.* 1907).

c28.s8.t7.43

Cf. (Ka. inscr.) *muḍippidar* / *muḍippidār* 'caused to end one's life by fast unto death' (A.N. Narasimhia 1941: Nos. 11,12,13, etc.; G.S. Gai 1946: No. 79).

c28.s8.t7.44

**115.9 [*ni\*]cītkai** (n.) 'seat of penance' (where a Jaina monk performs the religious penance of fasting unto death). See Fig. 1.16.

c28.s8.t7.45

Cf. (Ka. inscr.) *nisidige* referring to the sites where Jaina ascetics performed *sanyasana* or *sallēkhana* (religious fasting unto death) (A.N. Narasimhia 1941:Nos. 18, 39, 48, 49 & 56). In later Kannada inscriptions, the word was spelt in various ways (ibid. pp. 312-313 for the complete list).

c28.s8.t7.46

The term *nisidige* occurring in Jaina inscriptions in Old Kannada has been variously interpreted as a 'forbidden place' (derived from *nishēdh* 'to prohibit'); or as an 'epitaph' (Narasimhia, ibid. pp. 312-313); or as a 'memorial' (P.B. Desai 1957:pp. 355-356). The term ***nicītikai*** (**116.6**) has been explained as 'death by fasting of a Jaina; denotes probably the memorial got up for such a person' (*SITI*, III:2, Glossary). None of these interpretations is, however, wholly satisfactory. In the present study, *nicītikai* is interpreted as 'a seat of penance' combining the evidence of etymology and the context of occurrence as discussed below.

c28.s8.t7.47

The term is derived from *nishad* < *ni-sad* (Skt.) 'to sit or lie down or rest upon' (MW); concurrently, this verb also means 'to suffer (bodily pain)'. Cf. *nishaṇṇa* 'seated' (and also) 'distressed' (ibid.); *ṇisīhiā* (AMg.) 'seat; enduring of the suffering of sitting (in a place of religious study)' (*AMD*).

c28.s8.t7.48

Cf. (Pkt. inscr.) *vāsha-* *nishidiyā* 'resting place for the rainy season' (Nagarjuni Hills Inscription of Daśaratha, K.G. Krishnan, ed. 1989: No. 37); *nisīdiyā* 'resting place (of Jaina monks)' (Khāravēla's Udayagiri Inscription, ibid. No. 67).

c28.s8.t7.49

The term *nicītikai* occurs twice in this Corpus (Nos. ***115*** & ***116***) and also in a later Tamil inscription at Tirunatharkunru referring to the *aṇacaṉam* 'fasting unto death' by a Jaina ascetic (*SII*. XVII: No. 261, ca. 10th cent. A.D.). The variant *niśīdika* occurs in a Tamil inscription (in Tamil and Grantha scripts) at Vijayamaṅgalam commemorating the death by fasting of Puḷiappai, probably the younger sister of Cāmuṇḍarāja who erected the famous monolith of Gomaṭēśvara at Sravanabelagola (*ARE* 597/1905).

c28.s8.t7.50

The parallels between the Jaina inscriptions in Kannada and Tamil indicate the close contacts between the Tamil and Kannada Jaina communities in this period. Cf. Nos. **49** & **83**. See section 4.10.3.

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