This very long inscription, which bears the same date 29th year, and resembles it in style, records an order of King Rājarājadēva, by which he assigned the produce of certain land to a number of men who had to perform various services in connection with the temple and to four hundred dancing-girls, who had been transferred to the establishment of the Rājarājēśvara temple from that of other temples in the Cōḷa country. Each person received one or more shares, each of which consisted of the produce of one vēli of land, which was calculated at 100 kalam of paddy. This statement is valuable, as it enables us to ascertain, by a comparison of the produce in paddy with the extent of the land, that the unnamed land-measure, which is referred to in two other Tanjavur inscriptions of Rājarāja (Nos. 4 and 5), is meant for the vēli. According to the Dictionnaire Tamoul-Francais, the modern equivalent of the vēli is 26,755 square metres.
Paragraphs 3 to 402 contain a list of the names of the dancing-girls whom Rājarāja had imported and settled in the neighbourhood of the Tanjavur temple. The names of some of these, women are of historical interest, as they refer to the designations of sacred places and of royal personages. Of the latter kind are: - Rājarāji (paragraphs 65 and 268), Rājakēsari (10); and Arumoṛi (236, 369), which are derived from different names of the reigning King. The name Kundavai (215) is identical with that of Rājarāja's elder sister, and the name Aṛiñji (400) appears to be connected with Ariṁjaya, the Sanskrit name of his grandfather, and the name Kaṇṇaradēvi (244) reminds of King Kaṇṇaradēva. To the name of each woman is prefixed the name of the temple or village, to which she had been attached before her final transfer to the Rājarājēśvara temple. On the basis of these references, and of the names of part of the women themselves, which allude to temples and villages, we can draw up a list of temples which were already in existence when Rājarāja founded the Tanjavur temple. Among the Śaiva temples, the more ancient ones will be those whose names are also mentioned in the Periyapurāṇam. A list of these Śaiva shrines, added, in brackets their names in the Periyapurāṇam, whenever they differ in form from the names recorded in the inscription:-
Tiruvaraneri or Araneṛi (Araṇeṛi) at Tiruvārūr; Tirumaṇḍaḷi (Paravaiyuṇ-Maṇḍḷi) at Tiruvārūr; Tirumūlaṭṭāṇam (Mūlaṭṭāṇam at Tiruvārūr); Tirumāgāḷam (Māgāḷam) at Ambar; Tirukkārōṇam or Kārōṇam at Nāgapaṭṭaṇam (Nāgai); Tiruvāchchirāmam (Āchchirāmam) at Pāchchil; Tiruppādāḷi-Īśvara (Pādāḷiccaram) at Pāmbuṇi; Vaḍataḷi at Paraiyāṛu (Paṛaiyaṛai); Ambalam, Poṇṇambalam, Tillai, Poṛkōyil-Tillai, or Maṇṛam (Chidambaram); Āmāttūr; Kaḍambūr; Kaṇḍiyūr; Kāṛāyil (Kāṛāyal); Karuvūr; Kōṭṭūr; Nallūr; Naṇṇilam; Niyamam (Parudi-Niyamam); Oṛṛiyūr (Tiruvoṛṛiyūr); Pandaṛanallūr; Paṛuvūr (Tiruppaṛuvūr); TalaiyāIaṅgāḍu; Tiruchchōṛṛuttuṛai (Śōṛṛuttuṛai); Tiruk-koḷḷambūdūr (Koḷḷambūdūr); Tirumaṛaikkāḍu or Maṛaikkāḍu (Vēdāraṇiyam); Tirunettāṇam (Neyttāṇam); Tiruppaṛaṇam; Tiruppūvaṇam or Pūvaṇam; Tirutteṅgūr (Teṅgūr); Tiruvaiyāṛu or Aiyāṛu; Tiruvālaṅgāḍu; Tiruvaṇaikkā; Tiruvēdiguḍi (Vēdiguūi); Tiruviḍaimarudil (Tiruviḍaimarudūr); Tūṅgāṇai (Tūṅgāṇai-Māḍam); Vaḍavāyil (Vaḍamullaivāyil); Vayalur (Viyalūr); and Veṇkāḍu (Tiruveṇkāḍu). A few of the women are called after Vaiṣṇava shrines which are mentioned in the Nālāyiraprabandham, viz., Araṅgam (Śriṅgam), Tiruvēṅgaḍam (Tirumalai), Āli (Tiruvāli), and Śikurugūr (Tirukkurugūr). Others were transferred to Tanjavur from temples which, to judge from the second part of their names, belong to the Vaiṣṇava sect, viz., Avaṇinārayaṇa- Viṇṇagar at Ambar, Śrītāṛi-Viṇṇagar at Arapuram, and Śrīpūdi-Viṇṇagar at Pāmbuṇi.
The second part of the inscription (paragraphs 403 to 510) consists of a list of male temple servants, viz., dancing-masters, musicians, drummers, singers, accountants, parasol bearers, lamp-lighters, waterman, potters, washermen, barbers, astrologers, tailors, a brazier, carpenters, a goldsmith, and others the reading or meaning of whose designations remains doubtful. Some of these persons are called after King Rājarāja and surnames Arumoṛi (406), Mummaḍi Cōḷa (403, 404, 423, 436, 455, 465, 486), Nityavinōda, Rājakēsarin, and Rājāśraya others after his father Parāntaka and after his grandfather Ariṁjaya. Tho two names Kaṇḍarāditta and Madurāntaka probably refer to the two Cōḷa, Kings Gaṇḍarāditya and Madhurāntaka. The name Taila reminds of the Western CāIukya King Taila II. Other names are derived from the following Śaiva shrines which are mentioned in the Periyapurāṇam :- Aiyāṛu (Tiruvaiyāṛu), Ambalam (cidambaram), Ārūr (Tiruvārūr), Karugāvūr, Maṇañjēri or Tirumaṇañjēri, Maṛaikkāḍu (Vēdāraṇiyam), Maṛapāḍi (Tirumaṛapāḍi), Nettāṇam (Neyttāṇam), Oṛṛiyūr (Tiruvoṛṛyūr), and Vaḍavāyil (Vaḍamullaivāyil). Finally, three men are called after the Vaiṣṇava shrines at Araṅgam (Śrīraṅgam), Tiruveḷḷaṛai, and Tiruvēṅgaḍam (Tirumalai), which are mentioned in the Nālāyiraprabandham.