The Colas c23.34

c23.34

Lastly, there are two records from the Pudukkottah state⁶⁷ with a unique form of the *praśasti* not so far traced in any other inscriptions of Kulōttunga. From one of these records, the date has been lost; the other is dated in the thirty-fourth year. This *praśasti* mentions the Pāṇḍyan campaigns of Kulōttunga at two points in a manner that clearly implies that the facts recorded in the other inscriptions cited so far do not take us to the end of the story and that there was another expedition some years later. Though we must reserve to a later stage a discussion of the events recorded in the *praśasti* but having no bearing on Pāṇḍyan affairs, it may still be useful to give here an analysis of the entire *praśasti*. It opens in the usual manner by recording the benevolent effects of the king’s coronation; it then records the gilding of parts of the Cidambaram temple, the construction of Tribhuvanīśvaram, the gilding of Rājarājīśvaram and the institution of festivals in these temples; next follows a brief narration of a northern campaign culminating in the recapture of Kāñcī;⁶⁸ what follows, on the subjugation of Vaḍugu and the annexation of Vēṅgimaṇḍalam, the shower of gold (in the form of gifts) and the entry into Uṟangai, is evidently a record of further details of the same campaign not found in other inscriptions. Then begins the story of the Pāṇḍyan war, narrated in almost the same words as those of the Śrīraṅgam inscription cited above.⁶⁹ Kulōttuṅga is then stated to have conquered Īḻam (Ceylon), waged a fierce war against Koṅgu, entered Karuvūr and worn the ‘great crown of victory’ (*vijayamāmuḍi*), assuming the title Śōḻa Kēraḷa. Then he set out to wear the ‘crown of heroism’ (*vīra-muḍi*), fought against the warlike army of Malaya,⁷⁰ besieged Maṭṭiyūr and Kaḷikkōṭṭai, defaced some of the Pāṇḍyan troops by cutting off their noses and took captive the *maṟap-paḍai* and *ēḷagap-paḍai*; he then surrounded Madura with his troops, drove the Pāṇḍya, his younger brothers and his mother into the forests, demolished the coronation *maṇḍapa* of the Pāṇḍyas, and after ploughing its site with asses, sowed *kavaḍi* on it, and then wore the ‘crown of heroism’ after taking the title of Cōḻa-Pāṇḍyan. He then put on the anklet of heroes, assumed the title Tribhuvanavīra and went on a triumphal march round the city with the banner of heroism raised aloft; at the end of it, he worshipped the God of Madura,⁷¹ and presented many fine jewels to the deity. He then proclaimed that the name of Pāṇḍi-maṇḍalam was thenceforth to be Cōḻa-Pāṇḍiyan-maṇḍalam, and that of Madura was to be Muḍit-talai-koṇḍa-śōḻa-puram; he then inscribed the name ‘Lord of the Cēra and Pāṇḍya’ (Cēra-pāṇḍiyan-tambirān) on the *maṇḍapa* in which he had been camping, changed the name of the Pāṇḍiyan and conferred the title Pāṇḍya on the bard (*pāṇan*) who celebrated the prowess of his arms that took Madura to the discomfiture of the Tennavan (Pāṇḍya). He then opened a broad street in his own name for the procession of the God of Madura, instituted a new festival and stayed to worship the deity during the procession (in the new street). He then covered the Madura temple with gold so that it resembled a golden mountain, and distributed the tribute of gold and *iraiyili* (lands) levied from the country of the Cēra (and) Pāṇḍya among the temples of Cidambaram, Tiruvārūr and Tribhuvanam. He also planted pillars of victory carrying the praise of his arms in every direction.⁷² He finally restored the kingdom to the Pāṇḍya together with his regalia and assured him of his friendship.