The Colas c18.68

c18.68

That even the Pāṇḍyas normally accepted such a position of subordination and reconciled themselves to it is shown by the queen of the Pāṇḍya King Śrīvallabha making gifts to the Tiruviśalūr temple early in the reign, possibly when Rājarāja was still alive.¹⁶² A part of the modern North Arcot district lying round about Brahmadēśam was under the jurisdiction of Vallavaraiyar Vandyadēvar, the chief of the *Sāmantas* as he is called and husband of Rājarāja's elder sister Kundavai. Two other wives of this person are mentioned, Indaḷadēvi¹⁶³ and Mandaragauravanār Kundādēviyār¹⁶⁴ who, despite the second part of her name, appears to have been different from Parāntakan Kundavai Pirāṭṭiyār, the Cōḷa princess said to have been residing in the palace at Paḻaiyāṟu in the fourth and fifth years of the reign.¹⁶⁵ A *nāḍu* came to be called Vallavaraiyar-nāḍu after this chief of the *Sāmantas* and part of it lay in the modern Salem district.¹⁶⁶ A certain Yādava Bhīma, also called Uttama Cōḷa Milāḍuḍaiyār, was in charge of a part of the hilly tracts in the modern South Arcot district in the fourth year.¹⁶⁷ Seven or eight years later, we find a Gaṅgaikoṇḍa Cōḷa-milāḍuḍaiyār, possibly in charge of the same division, but only mentioned in the inscriptions as making an endowment for a lamp to be maintained in the temple at Kāḷahasti.¹⁶⁸ Daṇḍanāyakan Narākkaṇ Kṛṣṇan Rāman who built the enclosure to the Tanjore temple under the orders of Rājarāja continued to serve Rājēndra I almost till the end of his reign as he is mentioned as late as 1044.¹⁶⁹ His son, Mārāyan Arumoḷi, also called Uttamaśōḷa Brahma-mārāyan, was also a *sēnāpati* who assisted Rājēndra about 1033 in building a temple for the Piḍārī of Kōlār.¹⁷⁰ It may be observed that of the two names of this *sēnāpati*, the first was the personal name implying his social rank in the nobility (*mārāyam*) and the fact that his father called him after the ruling sovereign at the time of his birth; the second was the official title of the man in his public career in the king's service in the army. A Nimbaḷadēvi, the wife of certain Indaḷadēva of Taḷaigrāma in Virāṭa-dēśa, the country round Hangal, made a grant to the temple of Tiruvorṟiyūr about 1042.¹⁷¹ We cannot be sure that Indaḷadēva was an official or a feudatory of the king, as he might have been a merchant, who, like several others of his profession in those days, might have travelled great distances. In any event, Rājēndra's claim to have conquered the Mysore country and parts of Raṭṭapāḍi is largely substantiated by such instances. Lastly, there were the Cangāḷvas and the Kongāḷvas of Mysore and Coorg. We have traced the rise of Kongāḷvas into prominence under Rājarāja who, in appreciation of the heroism of Maṇija, conferred on him the title Kṣatriyaśikhāmaṇi Kongāḷva and an estate at Māḷambi (Coorg). The Cangāḷva territory, Canganāḍ, lay in the Arkalgūḍ taluq of Mysore and the Yēḷusāvira country in Northern Coorg. Both the Cangāḷvas and the Kongāḷvas had Cōḷa prenomens from this time, evidently because the Cōḷas imposed their names on the provinces they conquered and on the rulers who accepted a vassal position in the empire.¹⁷² In the course of a few years, however, the Kongāḷvas began to claim that they were themselves actually descended from the Cōḷas and joined the ranks of the numerous Telugu and Kannaḍa local dynasties that traced their descent, in a mythical manner, from Karikāla and the Sun, through Jaṭācōḷa.