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Saturday, 27 April 2013

ARYANS WERE NOT ALIENS


Aryans were neither Germans nor Iranians. They were the descendants of Koli / Kalchuris/ Kalbhra kings who came from Kalinga (Orissa) with a special purpose for spreading Buddism. They had matrimonial alliance with the orthodox Brahmins of that area and thus a new race was formed known as Aryans. Lord Budda was born in this new race. Budda’s mother Maha maya and wife yesodhara were from Koli warrior and fishing community.
The word Aryan is a pure Sanskrit word which means noble or spiritual. Budda was also referred as Arayar in Tamil literature. The word Arayan, Arayar, Araya etc; are found in various places with their other forms and have been used both as nouns and adjectives. From the description of Pathittrupath, it can be seen that Arayar are the kings of the north Rishis of Himalayas. The castes Araiyar, Arayan, Arayars,Mutharayars in Tamilnadu and Kerala are the sub castes of Muthurajas/ Mudirajas who are the descendants of Koli/ Kalchuris/Kalabhra kings. Arayar of kerala have been claiming that they are “Araya Brahmins” since time immemorial. The king Chenkuttuva was an Arayan because, he was a buddist ruler. The world famous epic “Chilappathikaram was written by Ilango Adi Arayan who was the younger brother of the king Chenkuttuva. Kannaki, the heroin of the Chilappathikaram was an Araya woman from kaveryppattanam of Chola kingdom.
Arya (singular),Aryas (plural) Aryas>Aryars>Arayars >Araiyars>Ariyars the buddist referred to any respectable member of the Buddist Sangha  as Arya and it appears that usage of Arya was common throughout the Buddist world. Buddism was growing up during that time. But, the Dravida "Brahmins"who were seperated from the newly formed religion began to destroy them. Lord Budda was suffered too much bitter things by this Brahmins.This Brahmins were also declared that the Aryans were aliens.
The kings of south India like the Chola and Pandya dynasties relate their lineages back to Manu. The Matsya purana more over makes Manu, the progenitor of all the Aryas, originally a south Indian King Sathyavrita. The kings of the kingdom of Jaffna are known by the name of Arya chakravartis. According to others, Jayabahu who ruled the North while Magha ruled from Polonnaruwa was probably the founder of the Arya rulers of the North. These rulers were originally a branch of the Ganga dynasty from KALINGA who had immigrated to Rameswaram, south India who had intermingled with the Brahmins of the area. It was to highlight their connection with the highest caste that they had called themselves Aryas.
India, in the Puranas is divided into Pancha Dravida (Five Southern Provinces) and Pancha Gauda (Five Northern Provinces). Pancha Dravida ('Dravidian or South') also includes Gujarat and Maharashtra - which are Indo-Aryan (IE) speaking states. 

So, to categorize Aryans as Indo European (IE) speakers and Dravidians as merely Dravidian speakers, or people, is incorrect.

These were the Two Groups of Vedic Brahmins – the Saraswats, Kanyakubjas, Utkals, Gaudas, and Maithalas to the North and Gujaras, Maharastras, Andhras, Kaernatas and Dravidas to the South.

It should also be noted most Dravida Brahmins belong to the Taittiriya Samhita (Yajur Veda) and Rig Veda schools – which are the oldest schools of the Vedas –s showing them more or less as older more preservative peoples and survivors of earliest Vedic cultures – rather than reformed by Aryans.

Manu (the first Aryan) in Bhagavata Purana (VIII.24.13) is stated to have been a King from the Dravida province who sailed north to avoid the floods, and to whom the Matysa (fish) incarnation of Vishnu appeared to (even in Shatapatha Brahmana).

 
Rig Veda (the oldest 'Aryan' text) states that Rishis (Seers or Immortal Saints) called Agastya and Vasishta also sailed from a flood, and were sons of Water-God Varuna (Gk. Ouranos).
 
Manu in the Vedas is Vaivasvata (Solar Manu) who sailed from the flood to Himalayas. His daughter is Ila. Now - the text Brihadaranyaka Upanishad (VI.4.28) calls Ila as 'Maitravaruni' meaning 'daughter of Mitra (Sun) and Varuna (Waters)'- showing she is cognate to both Satyavrata and Vaivasvata and connects the two, and shows the first 'Aryans' or Vedic people came from Southern Indian practices.

Texts as Vishnu Purana and Ramayana also tell us of another King Satyavrata, also known as Trishanku, of whom Seer Vishvamitra gave bodily accession into a heaven the Seer himself created, since he had become an outcaste and Indra rejected him.

This seems related to a flood tale, and also a tale of “New Lands” created from the old lands of Indra, which is perhaps the North and South. Vishvamitra’s Heaven is perhaps the Sarasvati region, and Satyavrata the new King.

Satyavrata is descended from the Solar Dynasty of India and was father of Harischandra.

Moreover – Ilavarta is the name of ancient Vedic India, ‘The Land of Ila’. Similarly, the land that was sunken in Southern Indian traditions is called Ilam or Ilavar (also the name for Sri Lanka, which – interestingly, Semitic peoples see as the Garden of Eden) – and thus correlates the Vedic tale, Bhagavata tale and Dravidian tales as the same – and proves the first “Aryans” were migrants from the South from this same land.
 
Now, in addition Agastya is also a S. Indian patron Saint, who saved the Agama texts in the South (who are based on Brahmana or ritualistic section of Vedas, and also found in Kashmir to the North (again IE speakers – in-fact Alpine and Nordic races!). Southern Agastya also sailed from a flood around Mahabalipuram (region where Graham Hancock has managed to find ruins, perhaps dateable to c.7500BCE).
 
Vasishtha is also credited with the creation of the Mahamrityunjaya (great death victory mantra) in Rig Veda (VII.59.12) to Lord Shiva. Agastya is Shiva's main Seer in the South, and hence correlates both Northern and Southern cultures. More or less, instead of Arya and Dravida, they are 'Northern Arya and Southern Arya' cultures.

It should also be stated here that the land of Mahabalipuram was ruled by the tyrannical king Bali of Kerala. He was a descendant of demon Virochana (mentioned in Chandogya Upanishad as being a materialist as opposed to Indra) and himself son of Prahlada – the devotee of Vishnu, of whom the Man-Lion (Narasimha) incarnation came about because. 

Prahlada’s father (Hiranyakshipu), Bali and Virochana all ruled the region from Gujerat down to Kerala and Southern India as Tamil Nadu (as Mahabalipuram shows) – and all had Vedic (Aryan) Gurus – Brighus. More specifically, the Ushaneya or Kavya recession of Bhargava Seers that included Shukracharya or Asuramaya (Ushanas Kavya) himself. He is Planet Venus and also Planet of Materialism. 

This begins to show a pattern emerging showing the Southern Aryans or ‘Dravidians’ (including both Gujara, Maharashtra Indo-Aryan speakers) as originally a materialistic breakaway of Brighu Seers – as Virochana’s reverence of body as self in Chandogya also shows – and Manu states as ‘fallen kshatriya’ tribes.

Now, the Kaushitaki Upanishad (III.1) states that Indra killed the peoples of Prahlada – meaning his demonic ancestors such as his father, aunt and others that tried to kill him. It thus relates Indra with Narasimha – and shows that these people were Vedic people themselves!

All of this shows that Dravidians were Aryans and Vedic people – the first Vedic people.

As Tamil Nadu is associated with Rishi Agastya of the Vedas – we note Andhra is associated with Brighu Rishi with the Sri Vaishnava tradition of Tirupati, and Kerala was founded by Vedic Rishi Rama Bhargava – one of the sons of one of the Vedic Sapta Rishis – Jamadagni!
 
So, we can either say Dravidian Seers were the first of Vedic peoples and Seers, or that Aryans or Vedic people came from the Southern Lands – both corrupt lands to escape demonic rulership, and also escape natural calamities as tsunamis, floods and earthquakes – just as Vedic people in the Indus-Sarasvati region did.
 
Moreover, the 'Dravidian' languages of Southern India are also representative of more or less the 'Rig Vedic Sanskrit' dialectics rather than unrelated tongues. In fact - Dravidian tongues like Tamil are closer tto Sanskrit than modern IE languages such as Hindi! 

Scholars as V. Keerthi Kumar have shown how Indo-European and Dravidian have more or less a common heritage, and how the latter is closer to proto-Indo-European (or Rig Vedic Sanskritic dialects). 

In addition, Swami Chandrasekharendra Saraswati in his “Hindu Dharma” states how ancient Rig Vedic inflections and sounds become more apparent in so-called Dravidian tongues, and have been preserved more than in the North.

It should also be noted N.Jha and NS Rajaram have recently proved the Indus-Seals to be representative of an early stage of the Old Brahmi script (found in Dvaraka before Ashoka). The Brahmi script was used for writing Sanskrit in ancient India and is basis for both Northern and Southern Indian scripts – showing also that they both had more or less the same culture.

Once again – South Indian variants of Brahmi have remained closer in shapes to the originals – whereas Northern variants as Devanagari have changed somewhat (like classical Sanskrit and modern languages such as Hindi).
 
We should also, note the first to last Seers of Vedanta schools and Vedic reformers all came from the South! Shankaracharya (c.500BCE), his Gurus Gaudapada and Govinda Jati, were also (around 600BCE). Shankara reformed Advaita (non-dualism) and destroyed Buddhism's influence before the Greek Invasion by Alexander. 

Kerala, where Shankara came from, is also where Ayurveda (Indian Medicine) and Dhanurveda (Martial Arts) - Vedic sciences now lost mostly in India, still survives - showing an older preservative tradition as Shankara did with the Vedas and their Vedanta doctrine. Bodhidharma (Buddhist Saint who took Dhanurveda to China under Chán [Dhyana] Buddhism perhaps also hailed from the region). Shankara was in lineage from Dakshinamurti (Soma, a form of Shiva) and Vyasa (author of Upanishads and Puranas - contemporary of Krishna c.3200BCE).
 
The next, Ramanuja of Vishvadvaita was also a S. Indian, from the Vedic Brighu lineage. Madhavacharya of Dvaita or Dualism school was from the South and in lineage of the Vedic creator-god, Brahma. Nimbarkacharya in lineage from the Sun (Surya). Vallabha from Agni or Rudra (Shiva as Vedic Fire God). All came from Southern India.
 
Sayanacharya around 14th century, a great commentator on Rig Veda, also came from South India - as did Ganapati Muni about a century ago, who reformed the Tantra-Veda correlations and many other things. He was a disciple of the great Ramana Maharishi - his name well known in the West.
 
As far back as epic Ramayana (at least 1000 years before Krishna and thus c.4200BCE) - Hanuman and S. Indians practiced Vedic culture, and Seers as Agastya existed then - showing there was never any difference between the peoples.

If Aryans Invaded around 1500BCE - then why are elaborate cities such as Lothal and Dholavira (3000BCE), Dvaraka (1500BCE), later Ganga Valley Civilizations around 1200BCE onwards existant- and are built according to dates of Krishna and in same regions? They also have Vedic Fire altars etc. in the cities, and the Indus cites themselves are described as per Rig Veda (if they only looked) and built according to the Vedic Shilpa rules!
 
Moreover, we presented the approximate date of 7500BCE for earlier ruins of cities under the Gujerat Coast and S. Indian coastal regions. Which is also where the floods were (and Krishna's city was also found submerged from 1500BCE onwards and earlier). 

The Greeks in the time of Alexander stated that the Indian Puranas (then, some 2,300 years ago) said there were about 6000 years between Dionysus (Deva-Nahusha an ancient King who became a serpent and also took Indra's throne for a while) and Alexander. Thus, 6000+300 years and today we are in 2005 gives us 8305 years for Indian Civilisation and Aryas in India.
 
If scholars don't believe the Puranas, then we see from Greek records how 'traditional' India has been. Megasthenes in 300BCE states names of the tribes along the Gujerat coast as (in Greek inflections, of course), Surasenoi (Surasena), Herakles as the deity (Hare-Krishna) and two cities called Methora (Mathura) and Kleisobora (Krishnapura) - which are their names today, some 2,300 years later. We cannot even say 12th Century names in Europe still survive!
 
We see the ruins around 7500BCE so 8,300 years is not that far of 9,500 or so years, and hence shows these cities predate Nahusha, one of the oldest Indian Kings as per the Greeks. Nahusha was a king in the lunar dynasty, and there were many Nahushas. Early King lists sometimes use one personality's name to denote up to 1000 years of their successors.
 
At any rate, it dismisses the Aryan Invasion Theory and also the Arya-Dravida divide.

Our traditional scholars from Dayananda Sarasvati of the Arya Samaj and the opld school Vedic orthodoxy to Vedic and Hindu scholars such as Yogananda, Swami Vivekananda, Ganapati Muni, Sri Chandrasekharendra Sarasvati, former Shankaracharya of Kanchi Matha, Swami Shivananda and Sri Aurobindo – all rejected the Aryan Invasion Theory and Arya-Dravida divide.


FRAWLEY'S PARADOX explains what kind of shit is the ARYAN invasion theory is made of:
According to the Aryan Invasion Theory (AIT) the nomadic, warrior settlers from central Asia came into India around 2000 BC, drove the culturally superior Dravidians inhabiting the Indus valley Civilization. They had straight streets meeting at 90 degrees to each other, sophisticated bathing places with overhead water storage tanks and efficient drainage systems and they used standard brick sizes etc. - they had NO LITERATURE. On the other hand the gypsy tribals who arrived from Central Asia, had no sophisticated culture, but had enormous Sanskrit literature! David Frawley felt these two essential parts of Aryan Invasion Theory did not fit in! He wanted the protogonists of AIT to explain these two Paradoxes. This is called Frawley's Paradox, which disproves Aryan Invasion theory. The recent DNA studies, Archaeological, Literary and Historical studies prove there are no Aryans or Dravidians among us! We are one people!
 

Friday, 26 April 2013

MUTHARASA CHERY (MUTHARAYASSERY) TEMPLE, ADINADU, KARUNAGAPPALLY.


This temple was established in between 205-2015 A.D by Adicha Mutharasan during the time of the migration of Araya Community from Chengannur to the coastal region of Alappadu of karunagappally in kollam district. This temple runs under the administration of Araya Vamsa Paripalana Yogam, Cherizheeckal. “This temple has been bearing a pair of beautifully carved “Dwara palakas” from a single rock since its creation. This is an example for the temple architecture of great king Mutharayars.  This temple was named in memory of a Siva temple at “Mutharasanallur village” of south belt of Kavery River in Tamilnadu district. The Mutharasanallur Siva temple was established by a king “Mutharasu”. This place is 7 kms from Trissinappally (Trichy). There are three sanctums for Lord Siva and three sanctums for Goddess.
Main deity is Siva lingam known as Ratnagireeswarar and Arala kesari Amman in different sanctum. Engoinadhar and his consort Maragadha Valli Amman in different sanctum. Kadamba vaneswarar and his consort Bala kujalambikai in separate sanctum.
Purana says a king by name Muttarasu used to worship Siva in kulithalai in morning, Ratna gireeswarar in Iyermalai in the noon, and Thiru engoi nadhar in the evening, everyday. When he was old, he was not able to do the worship like before, he was sad and praying. Siva wanted to help his devotee.
He came in the dream of king and asked him to remove the three idols that are in the ground near the Vanni maram and build temple there.
The king in the morning found the idols of Siva and Goddess. He built the temple and installed all the idols and the place was named after him.
Other deities seen in the temple are Murukan with Valli and Devayani, Dakshinamoorthy, Ganapathy, Chandeeswarar, Navagraha, Bhairava, Sani, and Surya.
It is believed that the Mutharasanallur Siva temple and Sree Mutharasa Chery Mahadeva temple were established by the same royal family members of Mutharasa clan. 

Wednesday, 24 April 2013

THE SAMANAR-KUDAGU TEMPLE


This temple is also associated with an Arayan of Telugu origin. There is an inscription which registers sale of land by the Nagarattar to Thevan-periyan also called Mudikonda-chozha Telungai Araiyan for the conduct of daily worship to the Arumanikka -azhvaar of thirumer-koil. It appears that Thevan-periyan was an Arayan (sub caste of Muthuraja in Tamilnadu)and he was also Telungai (belonging to Telungu speaking origin).
Opposite of the structural stone temple Vijayala Choleeswaram, there are two cave temple excavated on the steep slope of the rock. Of these, the one on the northern side is popularly called Samanar-Kudagu (Cave of the Jains).
This cave temple is also called “Padhinen Bhoomi Vinnagaram “. Padhinen refers to the eighteen regions (Seats of the corporation of Ainurruvar). Vinnagaram means temple for Vishnu.
Perhaps, it was originally a Jain cave in the 7th century A.D. but converted in to a Vishnu shrine in 12 th or 13 th century A.D. The date of this conversion is still under debate.
After this conversion, it came to be called as Thirumer-koil or Merrali and Padhinen Bhumi Vinnagaram. Presently it looks like a Vaishnavite shrine.
It consists of a rectangular garbha-griham and an ardha- mandapam in front, both excavated from the living rock.
Presently the garbha graham is empty except for a broken stone peetham. This peetham is also carved out of the living rock. The ardha-mandapam has two massive pillars and two pilasters in the front, also carved out of the rock. It houses twelve identical but wonderful relief sculptures of Vishnu on the walls. Each of them six feet five inches tall and carved on the rock. (The shanku, konch,chakra,discuss). The garments and the ornamentations deserve praise. One of the lower hands is in the abhaya mudra.(pose indicative of protection)and the other touches the thigh. The twelve figures perhaps represent those of the twelve common names of Vishnu. Kesava, narayana,Madhava, Govinda, Thrivikrama, Vamana, Achyutha, Sreedhara, Padmanabha, Damodhara, Vasudeva and Madhusoodhana.
In front of this cave temple is a stone plinth of the maha-mandapam. Judging from the remains, this mandapam must have been a closed one supported by squire pillars, with walls ornamented with pilasters crowned with capitals.
On the plinth of this mandapam,above the kumudam, runs a beautiful frieze of lions, elephants and vyalis. At the corners are projecting makara heads with human figures sporting inside their gaping mouths. Carved with loving care, these graceful figures of elephants, lions and vyalis in playing are one among the finest in existence in this region. They exhibit high levels of creativity, artistic skill and imagination of the sculptures.
There are a number of loose sculptures broken parts sculptures kept on this plinth and also inside the ardha-mandapam. Those on the plinth include two dwara palakas, a Sapta -Matrika group and Ayyanar. Those inside the ardha-mandapam include two Ganesas. All these sculptures excavated in and around Narthamalai.
There is an inscription on the molded basement dated in the 45th year of the Chozha king Kulottunga 1 (1115 A.D). This inscription registers a sale of land by the Nagarattar to Thevan-Periyan also called Mudikonda Chozha Thelungai Araiyan for the conduct of daily worship to the Arumanikka Azhvar of Thirumer –Koil.
There is also another inscription dated 1228 A.D on the rock, north of the cave temple (PSI 281) of the reign of Mara Varman Sundara Pandya 1 mentioning that the western temple was consecrated and in it were installed the idols of Vishnu and those of his consorts.
So the date of conversion of the Jain cave in to the Vishnu shrine is still under debate.

STRUCTURAL STONE CIRCULAR TEMPLE


STRUCTURAL STONE CIRCULAR TEMPLE.
Narthamalai is 17 kms from pudukkottai. Here, on the hill side, several Jain monasteries can be seen. There are several rare medicinal plants and herbs such as black gooseberry (Karunelli), Jathi tree etc in forest here. It was also the capital of mutharayar chieftains. The important visiting places here are the earliest structural stone temple, circular in shape built by Mutharayars. This temple has six large skillfully carved statues of Vishnu in the central hall.
Narthamalai is a place of historical importance and the headquarters of the Mutharaya chieftains. The earliest structural stone temple, circular in shape, built by the Mutharayr. In the movement of scooping out live rocks for divine abodes minor dynasties like the Atiyas and Mutharayars also participated, though stylistically their excavations are much akin to those of their political master.
The cave at Namakkal is evidently an Atiya enterprise while Mutharaya involvement may be seen at Thiruvellarai, Narthamalai, Kunrlandarkoil etc.

Tuesday, 23 April 2013

THIRUMAIYAM TEMPLE



This cave temple was established by Kuvavan Mutharayar during his rule at Thanjavoor at 610 -649 A.D In Tamilnadu. There stands a s statue of Kuvavan Mutharayar in the form of dwarapalaka(Gate keeper,security guard)on the right side of temple door. It is believed that Kuvavan was brought from Renadu(Rayalseema)as a stepson by his ancestor nalladi alias Bhima solan. Mahendra Pallavan took over Kanchi from Bhima Solan.
On the left side of temple entrance, there stands another Dwarapalaka, which is said to be the statue of Kuvavan’s younger brother Punniyakumaran. At the time of Kuvavan’s rule Punniyakumaran was the yuvaraja. That is why the Dwarapalaka on left entrance seen without crown. At that time his father was on the seat of power in Reenadu. The elder brother Kuvavan was crowned as king at Thanjavoor. The younger brother was serving his elder brother faithfully by saying with him. The elder brother Kuvavan honored his younger brother for his love and faithful services by installing his statue along with him as dwarapalakas along with him in Thiru maiyam temple in Pudukkottai.

PAZHIYILEESWARAM TEMPLE.


Pazhiyileeswaram is another rock-cut cave temple with a siva linga inside a small sanctum sanctorum with two beautiful dwarapalakas. The inscription at the base of the temple is an extremely interesting piece that belongs to the period of the Pallava king (Nripatunga Varman 855-896 A.D).
The inscription says that the cave temple was built by the Mutharaya king. Mutharayan and his son Sathan had built the mukhamandapam , Nandimandapam and the Balipeedom at the temple. This inscription helps to read the lineage of Mutharayar kings who were the vassals of the Pallava kings.
The rock-cut cave temple is dedicated to siva and located opposite to the Vijayala choleeswaram temple about 30 feet south of Samanar- Kudagu .
This Siva cave temple was excavated in the seventh year of the Pallava king Nripatunga (862 A.D.) by a Mutharayar chief, Sattan Pazhiyili, son of Videl- vidugu Mutharayan, which is where the temple gets the name. An inscription on the basement, states that the temple is excavated by Pazhiyili. It is also states that his son built the front mandapam and installed a Nandi, while his daughter Pazhiyili Siriyanangai made a gift of land to the temple.
Pazhiyili was a Mutharayar king, who ruled in 857 A.D in Narthamalai region. Pazhiyili figures in the inscription found near Pudukkottai-Narthamalai  in 857 A.D. pazhiyili practiced Jainism and donated lands to Siva temple and named it as Pazhiyileeswaram. Pazhiyili as the contemporary chieftain under Pallava rule in Kodumbalur region and deviating from his predecessors practiced Saivism and made a rock-cut temple. 

The Bana families took the title of Mutharasa


The Vijnapti of the Chirrur plates issued in the sixth year of Nripatunga was Muttaraiyan, who also had the title Paranjaya. He was a Bana and is called a descendent of Balikula (Bali Chakravarty). The cave temple at Malaiyadipatti, in Pudukkottai district, was excavated by one Kuvavan Sattan alias Videlvidugu Muttaraiyan in the 16th year of Dantivarman. A Kadupatti Muttariya figures in an inscription of Dantivarman from Pallipalayam village in Kanchipuram taluk. He appears as a Vijnapti. This would suggest that Videlvidugu Muttaraiyan was identical with Kadupatti Muttaraiyan. Kadupatti Muttaraiya raided Koyattur in the reign of Bana Vijayaditta Virachulamani Prabhumeru as mentioned in the Punganur record. This Bana Vijayaditta Prabhumeru, was a contemporary of Nripatunga and it is evident that this Kadupatti Muttaraiyan is identical with the Kadupatti Muttaraiya mentioned in the Chirrur plates as Vijnapti. Vijayaditta, Vikramaditta and others called themselves Mavalivanadhiraya. They probably belonged to a colateral branch of the Bana family. The other Bana family took the title Mutarasa. Kadupatti Muttarasa was active from the 16th year of Dantivarman to that of Nripatunga, for over sixty years from 810 to 870. Kaduvetti Muttaraiya's son Arikanta Perumal, is mentioned in the 15th year of Nripatunga in an inscription of Thiruvalangadu. Arikanta continued to hold power and influence upto the 24th year of Nripatunga. In this record he is mentioned as the son of Kadupatti Muttaraiya. In all probability Kadupatti Muttaraiya passed away before the 15th year of Nripatunga. Mavalivanadhiraya = Mahabali + Vana + DhirayaVana => BanaVanarayas = BanarayasVanarayar surname exists among Tamil Muthuraja community and one such surname is - Moopakadampavanarayar CHALUKYAS OF BADAMI Inscription No. 52. (A.R. No. 734 of 1919.) -ON A SLAB SET UP NEAR THE ISVARA TEMPLE AT NAGARURU, SAME TALUK AND DISTRICT - This is not dated and is little damaged. It refers itself to the reign of the Chalukya king . . . ditya and records the grant of some land by Nagamangala. Mention is also made of TondemanaMuttarasa.

Monday, 22 April 2013

Vijayala Choleeswaram Temple.


 The Vijayalaya Choleeswaram in Narthamalai, though so called under the name of the founder of the Chola dynasty of Thanjavur, is a fine example of Mutharayar style of construction and indeed a forerunner of the magnificent temple at Gangaikondacholapuram built by Rajendra Chola. The first and second thala (base) of the temple vimanam is square in shape while the third is circular (vasara) and the griva and Sikhira also are circular.This is the first time when Nagara and Vasara styles have been incorporated in the construction of the vimanam. The inner wall enclosing the sanctum sanctorum is circular (omkhara shape), leaving an intervening passage all around. The Adithala hara extended over the top of the mandapam shows a series of dance sculptures. The dwarapalakas at the entrance of the temple are beautifully decorated. The temple as well as the six shrines and one upto the foundation level around the temple are all built with granite stones. About 15 years ago, the Archaeological survey of India had restored and re-built the dilapidated parts of the temple complex in a brilliant manner keeping to the original style which exhibits the pioneering efforts of the Mutharayars.There is an inscription at the base of the dwarapalaka statue which clearly states that the original temple was built by Ilangovathi Mutharayar (alias) Chathambuthi which was damaged by rain and the same was rebuilt with granite stones by Mallan Vithuman Mutharaya king in 886 A.D. This is a clear evidence that the temple was in existence prior to Vijayalaya chola, though at present the temple is called Vijayalaya Choleeswaram.Opposite to this temple is the famous rock-cut temple. In the sanctum sanctorum of the temple, one can see a brown Siva Lingam and in the Ardha Mandapam - in front of the sanctum sanctorum there are 12 brilliant rock-cut images of Lord Vishnu which are almost identical.According to Dr. R. Kalaikovan, Director, Dr. Rajamanickanar centre for historical research, though the rock-cut temple houses the broken Siva Linga and Vaishnavite statues, it is surprising that the structure is termed as Samanar Kudagu, since so far there is no structural or epigraphical evidence of Jain rock-cut temples in this place. There might have been a Mukha Mandapam in front of the Ardha Mandapam, housing the Vishnu statues. Though there are no walls or roof, the base of the Ardha Mandapam is full of brilliant sculptures of Yalis, Elephants, a combination of elephant and makara etc. And interestingly there is an Egyptian Sphinx like statue which is an indication of the cultural heritage reflecting the high-level trade and commerce between Egyptian and Indian merchants.There are many more such temples built by Mutharaiyar kings which were by mistake categorised to be built by Cholas by archeologists. Now they have started realising their mistake. The earliest all-stone temples are those in the Pudukköttaá region in the present Tiruchiräppalli district, many of which were until recently considered to be of Cola. origin but are now categorized as of Pändya, or Muttaraiya origin. These include the shrines at Kaliyappatti, Tiruppür, Viéalür, Enädi, etc. All the temples are small in size and have only one storey (ëlcatala). Side by side with these all-stone temples we also come across almost contemporaneous constructions in brick and stone. The Saptarsîévara, temple at is one of the best extant examples of this kind. In this stone is employed only in the ground tala and the superstructure over the entablature, whether it is square or circular in shape, is of brick. All these are datable in the second half of the ninth century which formed the most important period in the history of South Indian temple architecture as it witnessed Very fruitful experiments in architectural models in the new and challenging medium of stone, and which laid the foundation for the architectural development of the succeeding centuries.

Tuesday, 16 April 2013

SANGHAM LITERATURE


 There is an icon of the word Ariyar in the ancient Tamil literature, popularly known as Tamil Sangam literature. This literature was related to Buddhist religion which was promoted by Kalabhras, who were themselves the Jain & Buddhist kings. The Kalabhras were believed to be the ancestors of MUTHURAJAS. We must carefully note one fact that ARAIYAR word was used widely during the period of Kalabhras in Sangam Literature and not earlier. In the ancient Tamil literature, the word Arayar, Arayan, Araya etc., found in various places with their other forms and have been used both as nouns and adjectives. From the description of Paditruppattu, it can be seen that Arayar are the Kings of the north Rishis of the "Himalayas, the Kings between the boundaries of 'Himalayas' and Kumari and the people of the north or northern direction of Tamilagam. According to Agananuru, Ariyar were the people who captured and trained elephants, who got defeated by the Cholas at Vallam, who were the Kings from the foregoing discussion about the word Ariyar and its forms mentioned in the ancient Tamil literature, it is evident that they would come under the following categories: Ariyars are: the people who were living immediately north of Tamizhagam (Tamil country) or Vengadam (Thirupathi), The jugglers, tumblers, rope-dancers or acrobats of Tamizhagam, the kings who were ruling immediately north of Tamizhagam or Vengadam, the Rishis or saints of northern mountain of Tamizhagam or 'Himalayas'. The elephant captures and /or trainers, the groups, or kings who waged wars against Tamil kings or chiefs coming from north. The honorific title Ariya was used to respect certain professionals like wrestlers, poets or king-cum-poets of Tamizhagam. All the above mentioned information clearly points to Kalabhras who were the descendants of Kalchuri kings of Central India and who came to South India with Jain & Buddhism. They were also directly connected to Buddha. Both Buddha mother and wife were from Koli warrior & fishing community. Buddha was also referred as Arayar in Tamil Literature. It can be understood that these Indo-Aryan kolis / Kalchuris used to call themselves as Aryas because of their inter marriages with Aryans and Aryan blood in them. This word was also perhaps used to refer them as people who came from North of Tamilnadu

 

ARAYARS-VAISHNAVA MUTHURAJAS


Araiyars are a sub caste of  Muthurajas in Tamilnadu. The use of Arya term by people of a South Indian community triggered a debate on the origins Aryans who were believed to be Invaders and entered into Sindhu Region of Indian subcontinent. Some people have gone to an extent that Aryans were not aliens but they were south Indian / Dravidians who spread into North India. A detailed study of ARAYARS reveals that the Arayars were Non-Tamilian people who came into Tamil speaking lands from North of Tamil country. Further it can be proved that they are the people having Indo Aryan descendancy  and their roots can be traced to Kalabhras / Kalchuris / Kolis. It appears that the ancestors of these people with Indo-Aryan blood came through Kalinga (Orissa) with a special purpose for spreading Buddhism. Arya (singular) => Aryas (plural) Aryas = > Aryars => Arayars = Araiyars = Ariyars The Buddhists referred to any respectable member of the Buddist Sangha as Arya, and it appears that usage of Arya was common throughout the Buddhist world. The usage of Araiyar in Tamil Buddhist texts was perhaps a reference to the people of Buddist following. The Dravidians were also accustomed to refer to non-Dravidians as Aryans. The term ARYA means "noble" or "spiritual", and has been so used by Buddhists, Jains and Zoroastrians as well as Hindus. Religions that have called themselves Aryan, like all of these, have had members of many different races. Race was never a bar for anyone joining some form of the Arya Dharma or teaching of noble people. The kings of south India, like the Chola and Pandya dynsties, relate their lineages back to Manu. The Matsya Purana moreover makes Manu, the progenitor of all the Aryas, originally a south Indian king, Satyavrata.The Kings of the Kingdom of Jaffna are known by the name of Arya Chakravartis. According to some, the descendants of Arya Chakravarti, a chieftain from the Pandya kingdom who became ruler of the northern part of the Island towards the end of the thirteenth century, came to be known as Arya Chakravartis. According to others, Jayabahu, who ruled the North while Magha ruled from Polonnaruwa, was probably the founder of the Arya rulers of the North. These rulers were originally a branch of the Ganga dynasty from KALINGA who had immigrated to Rameshvaram, South India, and had intermingled with the Brahmins of the area. It was to highlight their connection with the highest caste that they called themselves Aryas. Another school holds that Singhai Aryan, also known as Kulankaic Chakravarti, was the founder of the line of Arya Chakravartis. He was none other than Magha, alias Kalinga Magha, alias Kalinga Vijayabahu, who conquered Polonnaruwa in 1215.
 

Friday, 12 April 2013

CHATHURVARNNYAM IN KERALA.


ചാതുര്‍വര്‍ണ്യം.
ബ്രാഹ്മണരുടെ സൃഷ്ടിയായ  ജാതി വ്യവസ്ഥ ഭാരതത്തില്‍ ഏറ്റവും നീചമായ അവസ്ഥയില്‍ നടപ്പിലാക്കിയത് കേരളത്തിലാണ്. പുരാതന ബ്രാഹ്മണ സങ്കല്‍പ്പ പ്രകാരം, തൊഴിലിന്റെ അടിസ്ഥാനത്തില്‍ ജനങ്ങളെ നാല് വര്‍ണ്ണങ്ങളായി തിരിച്ചു. വേദപഠനം, പൂജാ വിധികള്‍ തുടങ്ങിയവ ബ്രാഹ്മണര്‍ക്കും, അവരുടെ നിര്‍ദ്ദേശം അനുസരിച്ച് നാടിന്റെ സുരക്ഷയും, ഭരണവും ക്ഷത്രിയര്‍ക്കും, കൃഷിയും കച്ചവടവും വൈശ്യര്‍ക്കും ഇവരുടെ എല്ലാവരുടെയും ദാസവൃത്തിക്ക് ശൂദ്രരും നിയോഗിക്കപ്പെട്ടു. ഈ നാല് വര്‍ണ്ണങ്ങളിലും പെട്ടവര്‍ സവര്‍ണ്ണരായും, ഇതില്‍പെടാത്തവര്‍ അവര്‍ണ്ണരായും വ്യഖാനിക്കപ്പെട്ടു.
ദക്ഷിണ ഭാരതത്തില്‍ ബ്രാഹ്മണരുടെ അധിനിവേശത്തിനെതിരെ പോരാട്ടങ്ങളും, യുദ്ധങ്ങളും ധാരാളം അരങ്ങേറിയിട്ടുണ്ട്. പുരാതന ക്ഷത്രിയ വിഭാഗമായ പാണ്ട്യ-ചോള രാജാക്കന്മാരായിരുന്നു, അതില്‍ പ്രമുഖര്‍. മുദിരാജ, മുത്തുരാജ, രായ, രാച, രായര്‍, മുത്തരച, അരശു, മുത്തരശ, ഭരതര്‍, പരതര്‍, പരതവര്‍,  തുടങ്ങിയ പേരുകളില്‍ അറിയപ്പെട്ടിരുന്ന ഈ രാജാക്കന്മാരുടെ അനുയായികള്‍ ഇന്ന് ഹിന്ദു മത അനുയായികള്‍ ആണെങ്കിലും, അക്കാലത്ത് ജൈന-ബുദ്ധ മതങ്ങളുടെ അനുയായികള്‍ ആയിരുന്നു. ബ്രാഹ്മണ മേധാവിത്വത്തിനെതിരെ പോരാടാന്‍ അവര്‍ ആ മതങ്ങളെ സ്വീകരിച്ചതുമാവാം. ബ്രാഹ്മണരെയും, അവരുടെ ഭാഷയായ സംസ്കൃതത്തിനെയും, ഈ രാജാക്കന്മാര്‍ നിരാകരിച്ചിരുന്നു. മാത്രമല്ല, തമിഴ് ഭാഷയ്ക്ക്‌ വളരെ പ്രാധാന്യവും കല്പിച്ചിരുന്നു. കൊട്ടാരം കവികള്‍ തമിഴ് ഭാഷയിലാണ് അവരുടെ കൃതികള്‍ രചിച്ചിരുന്നത്.  “ചിലപ്പതികാരം, മണിമേഖല, പതിറ്റുപ്പത്, പുറനാനൂറ്, അകനാനൂറ്, തുടങ്ങിയവ ഉദാഹരണം.
ചോളന്മാരും, പാണ്ട്യന്മാരും കേരളത്തെ ആക്രമിക്കാനുണ്ടായ കാരണവും കേരളത്തിലെ ബ്രാഹ്മണ മേധാവിത്വത്തിനെതിരെയുള്ള അവരുടെ പ്രതിഷേധത്തില്‍ നിന്നുണ്ടായതാണ്.
ബ്രാഹ്മണര്‍ ചാതുര്‍വര്‍ണ്യ വ്യവസ്ഥയെ ഒരു  കവചമായി ഉപയോഗിച്ചുകൊണ്ടു അവരുടെ മേധാവിത്വം ഊട്ടിയുറപ്പിച്ചു. ദാസവൃത്തി ചെയ്യാന്‍ വിധിക്കപ്പെട്ട ഒരു വലിയസംഘബലംഉള്ളജനവിഭാഗത്തെചാതുര്‍വര്‍ണ്യത്തിലുള്‍പ്പെടുത്തിയപ്പോള്‍ ആ വിഭാഗം ബ്രാഹ്മണര്‍ക്ക് വേണ്ടി തല്ലാനും,കൊല്ലാനും തയ്യാറായി. യഥാര്‍ത്ഥത്തില്‍ ബ്രാഹ്മണരെക്കാള്‍ കൂടുതലായി അവര്‍ണ്ണരെ പീഡിപ്പിച്ചത് ഈ ജനവിഭാഗമാണ്‌. ആ പീഡനം പിന്നെ, അവരില്‍ മാത്രമായി ഒതുങ്ങിയില്ല എന്നത് പില്‍ക്കാല ചരിത്രം.
ആ കാലഘട്ടത്തിലാണ് ചോളദേശത്തെ മുത്തരയ രാജാക്കന്മാരുടെ വംശജരായ അരയ വംശജര്‍ പാണ്ഡ്യദേശമായ മധുരയില്‍ കലാപമുണ്ടാക്കുകയും, തുടര്‍ന്ന് ചേര രാജ്യമായ കേരളത്തിലെ ചെങ്ങന്നൂരില്‍ താമസമാക്കുന്നതും. സ്വാഭാവികമായും, ബ്രാഹ്മണാധിപത്യമുള്ള കേരളത്തില്‍ ഈ ജനതയെ സവര്‍ണ്ണര്‍ആയി ഗണിക്കാന്‍ അന്നത്തെ സമൂഹം, പ്രത്യേകിച്ച് ചോളന്മാരും,പാണ്ട്യന്മാരും കേരളത്തെ കൂടെകൂടെ ആക്രമിച്ചു കൊണ്ടിരിക്കുന്ന കാലഘട്ടത്തില്‍ തയ്യാറാവുകയില്ല. അതിനാല്‍ അരയവംശജര്‍ ചാതുര്‍വര്‍ണ്യ വ്യവസ്ഥയില്‍ ഉള്‍പ്പെട്ടില്ല. ചെങ്കുട്ടുവ രാജാവ് കേരളത്തിലെ ചാതുര്‍വര്‍ണ്യ വ്യവസ്ഥയില്‍ ഉള്‍പ്പെട്ട രാജാവായിരുന്നില്ല. അതിനാലാണ് അദ്ദേഹം, അരയ സ്ത്രീയായ കണ്ണകിയുടെ ഓര്‍മ്മക്കായി ചെങ്ങന്നൂരില്‍ ക്ഷേത്രം പണികഴിപ്പിച്ചതും, തന്റെ ഇളയ സഹോദരനായ ഇളങ്കോവടികളെ കണ്ണകിയുടെ ദാരുണ ദുരന്തകഥ തമിഴ് ഭാഷയില്‍ രചിക്കാന്‍ നിയോഗിച്ചതും.
ചെങ്ങന്നൂര്‍  ക്ഷേത്രത്തില്‍  , കേരളത്തിലെ, പ്രത്യേകിച്ച് കരുനാഗപ്പള്ളിയിലെ അരയ വംശജര്‍ A.D 205 മുതല്‍ വര്‍ഷം തോറും മുടങ്ങാതെ നടത്തിവരുന്ന “തിരു ചെങ്ങന്നൂര്‍ മഹാ ശിവരാത്രിയും ,പരിശം വയ്പ്പും” ഈ ചരിത്രത്തിന്റെ ഇപ്പോഴും ജീവിച്ചിരിക്കുന്ന തെളിവാണ്.
കേരളത്തിലെ സവര്‍ണ്ണ വിഭാഗത്തില്‍ ഉള്‍പ്പെട്ടില്ല എന്നതുകൊണ്ട് അരയ വംശജര്‍ അവര്‍ണ്ണ വിഭാഗം ആകുന്നില്ല. കാരണം, അവര്‍ണ്ണ വിഭാഗത്തിന് ആരാധനാ സ്വാതന്ത്യംഉണ്ടായിരുന്നില്ല. 1936 –ക്ഷേത്ര പ്രവേശന വിളംബരം അവര്‍ണ്ണവിഭാഗത്തിന് ആരാധനാ സ്വാതന്ത്ര്യം അനുവദിച്ചു കൊടുത്തു. എന്നാല്‍ കേരളത്തിലെ അരയന്മാര്‍ പുരാതന കാലം മുതല്‍ക്കേ ഹിന്ദു ആരാധനാ പാരമ്പര്യം തുടര്‍ന്ന് വരുന്നവരാണ്. സ്വന്തമായി മഹാക്ഷേത്രങ്ങളും, മറ്റു മഹാ ക്ഷേത്രങ്ങളില്‍ പാരമ്പര്യമായ അവകാശങ്ങളും അനുഭവിച്ചുകൊണ്ടിരിക്കുന്നവരുമാണ്. എന്തിനധികം പറയുന്നു ഇന്ന് ലോക ഹിന്ദുക്കള്‍ ആരാധിക്കുന്ന ശ്രീപാര്‍വ്വതീദേവിയും, കണ്ണകീ ദേവിയും ,ലോകത്തിലെ സര്‍വ്വ മതങ്ങളും ആരാധിക്കുന്ന ശ്രീ മാതാ അമൃതാനന്ദ മയീ ദേവിയും അരയ സ്ത്രീകളാണ്. ഇത്രയും പാരമ്പര്യമുള്ള കേരളത്തിലെ അരയ വംശജര്‍ക്ക് “സവര്‍ണ്ണ വിഭാഗം” എന്ന പട്ടം ആവശ്യമില്ല.   സവര്‍ണ്ണ വിഭാഗം എന്നത് കേവലം മനുഷ്യരെ മാത്രം ഉദ്ദേശിച്ചിട്ടുള്ളതാണ്. എന്നാല്‍ അരയ വംശം അര മനുഷ്യനും,അര ഈശ്വരനും ഒന്നിച്ചു ചേര്‍ന്ന അര ഈശനാണ്.അതായത് അരശന്‍ എന്ന രാജകുലം.

Saturday, 6 April 2013

THE GOD'S RELATIVES



“കുലം പവിത്രം ജനനീ കൃതാര്‍ത്ഥ
വസുന്ധരാ പുണ്യവതീ ച തേന”
“ആകാശത്തിന്റെ ദിവ്യ മണ്ഡലത്തില്‍ നിന്നു ഒരു മഹത് ജനനം ഉണ്ടാകുമ്പോള്‍ അതിനു സുകൃതം നിറഞ്ഞ ഒരു കുലം കരുതിയിട്ടുണ്ടാകും.”
ജഗത് ഗുരു ശ്രീ മാതാ അമൃതാനന്ദമയീദേവി അരയകുലത്തിലാണ് ജനിച്ചത്‌. അരയ വംശത്തിന്റെ ചരിത്രം പുരാതന ചോള-ചേര-പാണ്ഡ്യ ദേശങ്ങളിലെ രാജ വംശങ്ങളുമായി ബന്ധപ്പെട്ടിരിക്കുന്നു.
തമിഴ്നാട്ടിലെ മുത്തുരാജ, മുത്തരയര്‍, ആന്ധ്രപ്രദേശിലെ മുദിരാജ എന്നീ പുരാതന ക്ഷത്രിയ  വിഭാഗത്തില്‍ ഉള്‍പ്പെടുന്ന അരയരുടെ കേരള ചരിത്രം ആരംഭിക്കുന്നത് സംഘകാല ഘട്ടം(1-2 A.D) മുതല്‍ക്കാണ്."മുത്തരയര്‍" എന്ന പേര്‍ “മുത്ത” എന്ന പദത്തില്‍ നിന്നുമുണ്ടായതാണ്. മുത്ത എന്നാല്‍,ഏതാനും ഗ്രാമങ്ങളുടെ കൂട്ടമാണ്‌.അതിന്റെ രാജാവ്" മുത്തരയന്‍, മുത്തുവിളയുന്ന ദേശത്തിന്റെ അധിപന്‍ “മുത്തരയന്‍ “ എന്നും ചരിത്രകാരന്മാര്‍ പറയുന്നു. രായ, രായര്‍, രാച, അരശു, രാജു, എന്നീ പേരുകളിലും  അറിയപ്പെട്ടിരുന്ന മഹാരാജാക്കന്മാരുടെ  ഈ വംശത്തിലാണ് ചിലപ്പതികാരത്തിലെ അതിസുന്ദരിയായ നായിക കണ്ണകി ജനിച്ചത്‌. ചോള ദേശത്തെ കാവേരിപ്പട്ടണത്തിലെ അരയകുല പ്രമാണിയും,ധനികനുമായ മുത്തുവ്യാപാരി മാനായിക്കന്റെ മകളായിരുന്നു കണ്ണകി. കണ്ണകിയെ മറ്റൊരു മുത്തുവ്യാപാരിയായ മാ ചാത്തുവാന്റെ മകനായ  കോവലന്‍ വിവാഹം കഴിച്ചു. കോവാലന് വാരസ്ത്രീയായ മാധവിയുമായുണ്ടായ അടുപ്പം സകല സമ്പാദ്യങ്ങളും നഷ്ടപ്പെടാന്‍ കാരണമായി. ഒടുവില്‍ പശ്ചാത്താപം മൂലം കണ്ണകിയോട് മാപ്പ് അപേക്ഷിച്ച്, ഇരുവരും കൂടി പുതിയൊരു ജീവിതം കെട്ടിപ്പടുക്കാന്‍ പാണ്ഡ്യ ദേശമായ മധുരയിലേക്ക് യാത്രയായി. അവിടെ മരണം തന്നെ കാത്തിരിക്കുന്നുവെന്ന് കോവിലന്‍ അറിഞ്ഞില്ല. കണ്ണകിയുടെ അവശേഷിച്ച കാല്‍ ചിലമ്പ്  വില്‍ക്കാന്‍ ശ്രമിക്കുമ്പോള്‍ , പാണ്ടിപ്പെരും ദേവിയുടെ ആഭരണങ്ങള്‍ നിര്‍മ്മിക്കുന്ന തട്ടാന്റെ കുതന്ത്രത്തില്‍ മഹാരാജാവ് നെടുംചെഴിയന്‍  ,കോവലനെ തെറ്റിദ്ധരിക്കുകയും, റാണിയുടെ ചിലമ്പ് മോഷ്ട്ടിച്ച കുറ്റത്തിന്,കൊലപ്പെടുത്തുകയും ചെയ്യുന്നു. വിവരം അറിഞ്ഞു ഉഗ്ര കോപിഷ്ടയായി കണ്ണകി കോവലന്റെ നിരപരാധിത്തം രാജാവിനെ ബോധ്യപ്പെടുത്തുകയും, രാജാവും, രാജ്ഞിയും,അധര്‍മ്മം ചെയ്തു എന്ന ധര്‍മ്മസങ്കടത്തില്‍ ബോധരഹിതരായി വീണു മരിക്കുകയും ചെയ്തു. കണ്ണകി അനന്തരം മധുരാ നഗരംചുട്ടു ചാമ്പലാക്കി എന്നാണ് പറയപ്പെടുന്നത്‌. കോവാലന്റെ കൊലപാതകം അറിഞ്ഞു കവേരിപ്പട്ടണത്തില്‍  നിന്നും മധുരയില്‍ എത്തിച്ചേര്‍ന്ന കണ്ണകി യുടേയും,കോവലന്റെയും ബന്ധുക്കള്‍ പാണ്ഡ്യ ദേശത്ത് അക്രമം അഴിച്ചുവിട്ടതുമാവാം. കോപം ശമിക്കാതെ തെക്കോട്ട്‌ സഞ്ചരിച്ചു കണ്ണകി ചേരരാജ്യമായ ചെന്കിന്റൂരിലെത്തി അവിടെ ഒരു കുന്നിന്‍ മുകളില്‍ ഒരു വേങ്ങ മരത്തിന്റെ ചുവട്ടില്‍ ഒറ്റക്കാലില്‍ തപസ്സുചെയ്തു നിന്നു ഇഹലോക വാസം വെടിഞ്ഞു.
ദേവതയെ പോലെ അതിസുന്ദരിയായ ഒരു സ്ത്രീ പതിനഞ്ച് ദിവസത്തോളം ജലപാനമില്ലാതെ ഒറ്റക്കാലില്‍ തപസ്സുചെയ്തുനിന്നു പിന്നെ മരണപ്പെട്ടു എന്ന് അത് നേരില്‍ കണ്ട ചില കുറവതരുണികളില്‍ നിന്നു കൂല വാണികന്‍  ചാത്തനാര്‍ മനസിലാക്കുകയും, ആ വിവരം ചേര രാജാവായ ചെങ്കുട്ടുവ രാജാവിനെ ധരിപ്പിക്കുകയും ചെയ്തു. ചെങ്കുട്ടുവ രാജാവ് തന്റെ ഇളയ സഹോദരനായ ഇളങ്കോവടികളോട് ആ സംഭവം എഴുതാന്‍ ആവശ്യപ്പെടുകയും, അങ്ങനെ സ്ത്രീയെ കേന്ദ്രീകരിച്ചു രചിക്കപ്പെട്ട ലോകത്തിലെ ആദ്യത്തെ ക്ലാസ്സിക് ആയ “ചിലപ്പതികാരം”പിറവിയെടുക്കുകയും ചെയ്തു. അനന്തരം ചെങ്കുട്ടുവ രാജാവ് കണ്ണകിക്കായി ചെങ്ങന്നൂരില്‍ ക്ഷേത്രം പണികഴിപ്പിക്കുകയുമുണ്ടായി.(205 A.D).
ജാതി വ്യവസ്ഥ നിലനിന്ന ഒരു കാലഘട്ടത്തില്‍ ഒരു രാജാവ് മുന്‍കയ്യെടുത്തു കണ്ണകിയുടെ കഥ പുസ്തകമാക്കുകയും, കണ്ണകിക്കായി ക്ഷേത്രം പണികഴിപ്പിക്കുകയും ചെയ്യണമെങ്കില്‍ കണ്ണകിയുടെ കുലം രാജകുലമാണെന്ന് വ്യക്തമാണല്ലോ. കണ്ണകിയെ തേടി മധുരയില്‍ നിന്നുമെത്തിയ കണ്ണകിയുടേയും, കോവലന്റെയും ബന്ധുജനങ്ങള്‍ ചെങ്ങന്നൂരില്‍ താമസമുറപ്പിച്ചു. ചെങ്ങന്നൂര്‍ ആ കാലഘട്ടത്തില്‍ കടല്‍തീരമായിരുന്നു എന്ന് ചിലപ്പതികാരത്തില്‍ നിന്നു തന്നെ മനസിലാക്കാം. എ.ഡി 52- ല്‍  സെന്റ്‌ :തോമസ്‌ പള്ളി സ്ഥാപിച്ചത് “നിരണം” എന്ന കടല്‍ തീരത്തായിരുന്നു. മാത്രമല്ല, പതിറ്റുപ്പത് എന്ന പുരാതന തമിഴ് കൃതിയില്‍ അതിന്റെ കര്‍ത്താവായ പരണര്‍ ചെങ്കുട്ടുവ രാജാവിനെ “പനിതുറൈ  പരതവാ” എന്ന് വിശേഷിപ്പിക്കുന്നുമുണ്ട്. രാജാവ് പരതവ വംശജന്‍ ആയിരുന്നു എന്ന് ഇതില്‍ നിന്നും മനസിലാക്കാം. പരതവരും ,അരയരും വംശ പരമായി സമന്മാരാണെന്നു ഇതില്‍ നിന്നും വ്യക്തമാണല്ലോ.  പില്‍ക്കാലത്ത് വന്‍തോതില്‍ കടല്‍ പുറകോട്ടു പോകുകയും തീരദേശ വാസികളായ അരയ വംശജര്‍ കരുനാഗപ്പള്ളിയുടെ തീരമായ “ആലപ്പാട്” താമസമാക്കുകയും ചെയ്തു. എങ്കിലും,ചെങ്ങന്നൂര്‍ ക്ഷേത്രവുമായുള്ള ബന്ധം ഇപ്പോഴും മുറതെറ്റാതെ തുടരുന്നു എന്നത് അത്ഭുതാവഹമാണ്. 1808 –മത് ശിവരാത്രി മഹോത്സവവും,  പരിശം വൈയ്പ്പുമാണ് 2013 മാര്‍ച്ച്‌ 10 –നു ശിവരാത്രി നാളില്‍ നടത്തപ്പെട്ടത്. “പരിശം” എന്ന തമിഴ് വാക്കിനു “സ്ത്രീധനം” എന്നാണു അര്‍ത്ഥം.  പാര്‍വതി ദേവിയുടെ വിവാഹ സമയത്ത് പിതാവ്, മരുമകനായ ശ്രീ പരമേശ്വരന്  നല്‍കുന്ന സ്ത്രീ ധനമാണ് “പരിശംവൈപ്പ്” എന്ന ചടങ്ങ് കൊണ്ടു ഉദ്ദേശിക്കുന്നത്. മകളുടെ വിവാഹത്തിന് വരന് പരിശം നല്‍കുന്നത് അരയകുലാചാരമാണ്.  ഇത്രയും കാലഗണനയുള്ള ഒരു ഹിന്ദു ആചാരം ലോക ചരിത്രത്തില്‍ അത്യപൂര്‍വങ്ങളില്‍ അത്യപൂര്‍വമാണ്. അരയവംശം ദൈവത്തിന്റെ ബന്ധുസമൂഹം” എന്ന് ഈ ചടങ്ങില്‍ നിന്നു മനസിലാക്കാം.
ചെങ്ങന്നൂര്‍ ക്ഷേത്രത്തിലെ കൊടിയേറ്റത്തിനു “അരയ പ്രമാണികള്‍ ചെങ്ങന്നൂരില്‍ എത്തുകയും കൊടിയേറ്റത്തിനു നേതൃത്വം വഹിക്കുകയും, ശിവരാത്രി ആഘോഷത്തിനു ആലപ്പാട്ടെ അരയ വംശജര്‍ ആ ദിവസം ഘോഷ യാത്രയായി കൊല്ലം ജില്ലയിലെ ആലപ്പാട് നിന്നും 42 കിലോ മീറ്റര്‍ സഞ്ചരിച്ചു ആലപ്പുഴ ജില്ലയിലെ ചെങ്ങന്നൂരില്‍ ഓരോ വര്‍ഷവും എത്തിച്ചേര്‍ന്നു ഈ ക്ഷേത്രത്തില്‍ ശിവരാത്രിമഹോത്സവവും, വെളുപ്പിന് രണ്ടു മണിക്ക് പരിശം വയ്പ്പും നടത്തി പിറ്റേന്ന് തിരിച്ചു യാത്രയാകുന്നു.  ചെങ്ങന്നൂര്‍ ക്ഷേത്രത്തിന്റെ പണിപൂര്‍ത്തിയായ കാലം (205 A.D)മുതല്‍ അവിടെ ശിവരാത്രി മഹോത്സവവും,പരിശം വയ്പ്പും  നടത്തി വരുന്നത് ആലപ്പാട്ട് അരയന്മാരാണ്. അതിനുള്ള അവകാശം അവരില്‍ മാത്രം നിക്ഷിപ്തമാണ്.ഓരോ വര്‍ഷവും ക്ഷേത്രത്തിന്റെ രജിസ്റ്ററില്‍ ഇത് കൃത്യമായി രേഖപ്പെടുത്തി വരുന്നു.
അരയ വംശജരുടെ ചോള -ചേര ബന്ധം പോലെ തന്നെ പാണ്ഡ്യദേശവുമായുള്ള ബന്ധവും നമ്മള്‍ അറിയേണ്ടതുണ്ട്. ചോള-ചേര-പാണ്ഡ്യ രാജ വംശങ്ങള്‍ സമാനകുലജാതരും അവര്‍  പരസ്പരം വിവാഹ ബന്ധത്തില്‍ ഏര്‍പ്പെടുകയും ചെയ്തിരുന്നു. പല്ലവന്മാരും,ചാലൂക്യന്മാരും മുത്തരയന്മാരും പരസ്പരം വിവാഹ ബന്ധത്തില്‍ ഏര്‍പ്പെട്ടിരുന്നതായി ചരിത്ര രേഖകളുണ്ട്. പല്ലവന്മാരുടെ പിന്‍ഗാമികളെ “പല്ലവരയന്‍” എന്നും, ഒരു ചേര ശാഖയെ “പഴുവെട്ടരയന്‍” എന്നും പറഞ്ഞിരുന്നത് ഇതിനു ഉദാഹരണങ്ങളാണ്.
മഹാഭാരതത്തിലെ “ഭരതര്‍, പരതര്‍,പരതവര്‍, തുടങ്ങിയ പേരുകളില്‍ അറിയപ്പെട്ടിരുന്ന ജനതയാണ് പില്‍ക്കാലത്ത് പാണ്ഡ്യരാജാക്കന്മാരായത്. അവരുടെ കൊടി അടയാളം രണ്ടു മീനുകള്‍ ആയിരുന്നു. പുരാതന കാലത്ത്  പരിഷ്കൃത ജനത താമസിച്ചിരുന്നത് കടല്‍  തീരത്തായിരുന്നു. അതിനാല്‍ രാജാക്കന്മാര്‍ മത്സ്യം, ശംഖു എന്നിവ രാജ ചിഹ്നങ്ങളായി ഉപയോഗിച്ചിരുന്നു. പരതവര്‍ തന്നെയാണ് പര്‍വതരും,പര്‍വതരാജകുലവും. പര്‍വത രാജന്റെ മകളായിരുന്നു,പാര്‍വ്വതി. അതായത്,”സാക്ഷാല്‍ ശ്രീ പാര്‍വ്വതി ദേവി!”.
പാണ്ഡ്യദേശത്തെ ത്രയംബകന്‍ അടി അരയന്റെ മകളായി തിരൈശാര്‍മടന്ത അവതരിച്ചു. “തമിഴിലെ “വലവീശുപുരാണ”ത്തില്‍ വിവരിക്കുന്ന ഈ കഥ കണ്ണകിയുടെ കഥയില്‍ നിന്നും വ്യത്യസ്തമല്ല. പാര്‍വതീ ദേവി അരയ വംശത്തില്‍ കാലാ കാലങ്ങളില്‍ അവതരിക്കുന്നു എന്നത് പോലെ, പുരാതന ചോള-ചേര-പാണ്ഡ്യ –പല്ലവ- ചാലൂക്യ രാജവംശങ്ങള്‍ കേരളത്തിലെ അരയ വംശജരുമായി ബന്ധപ്പെട്ടിരിക്കുന്നു എന്നതിന് മറ്റെന്തു തെളിവാണ് വേണ്ടത്?.ചോള ദേശത്ത് നിന്നും ചേര രാജ്യമായ ചെങ്ങന്നൂരില്‍ താമസമുറപ്പിച്ചതിനു ശേഷം, അരയ വംശജരെ കുറിച്ച് ഒരു ഐതീഹ്യം പറഞ്ഞുകേള്‍ക്കുന്നത്,”അരയര്‍ /മുത്തരയര്‍, മുത്തുപോലെ പവിത്രമായ രാജകുലജാതരായിരുന്നു. അവരില്‍ ചിലര്‍ നായാട്ടു വിനോദം കഴിഞ്ഞു ഭവനത്തിലേക്കുള്ള  യാത്രാ മദ്ധ്യേ, ഒരു കുളക്കരയില്‍ വിശ്രമിക്കവേ, അനേകം മത്സ്യങ്ങളുടെ കൂട്ടം കണ്ടു ആകൃഷ്ടരാകുകയും, ധരിച്ചിരുന്ന പൂണൂല്‍ ഊരി കുരുക്കുണ്ടാക്കി അതിനെ പിടിക്കാന്‍ ശ്രമിക്കുകയും,ആ കാഴ്ച ചില ബ്രാഹ്മണര്‍ കാണാനിടയാകുകയും, അവരുടെ അധ:സ്ഥിതി ആരംഭിക്കുകയുമായിരുന്നു” എന്നാണ്. പൊതു സമൂഹത്തില്‍ അപ്രകാരം ഗണിക്കപ്പെടുന്നെങ്കിലും, സാക്ഷാല്‍ ഈശ്വരന്മാരുടെ ഗണനയില്‍ അതിനു മാറ്റം വന്നിട്ടില്ല. അതിനാലാണ്,പാര്‍വതിദേവി അരയകുലത്തില്‍ കണ്ണകിയായും, തിരൈശാര്‍ മടന്തയായും,മാതാ അമൃതാനന്ദ മയീ ദേവിയായും,കാലാ കാലങ്ങളില്‍ അവതരിച്ചുകൊണ്ടിരിക്കുന്നത്.
മഹത് ജനനം ഉണ്ടാകുമ്പോള്‍ അതിനു സുകൃതം നിറഞ്ഞ ഒരു കുലം ദൈവം കരുതിയിട്ടുണ്ടാകും. “അരയ ക്ഷത്രിയ കുലം”  എന്ന പാര്‍വ്വതീ ഗോത്രം.

                                                                                               


Friday, 5 April 2013

MUTHARAYAR AND RELATED KINGS


MUTHARAYAR AND RELATED KINGS.

1.       Erikal Muthuraju
2.       Kuvavan mutharayar
3.       Perimbidugu Mutharayar
4.       Kamban Arriyan
5.       Elugu Rayudu
6.       Saluva Narasimha Raya
7.       Venkatappa Nayaka
8.       Naga Nayaka
9.       Chola Mutharayan
10.   Vira Narasimha
11.   Srikrishna Deva Raya.
12.   Ram Nayak
13.   Umaji Naik
14.   SivaMara Mutharasa
15.   Kampila Raya
16.   Sangama Raya
17.   Hakka & Bukka Raya
18.   Prathapa Rudra Deva
19.   Maran kuvavan(Perimbidugu 1)
20.   Suvaran Maran(Perimbidugu11)
21.   Vali & Sugreeva
22.   Ilango Adi Arayan(Ilango Adi Mutharayar)
23.   Mallan Viduman(Thennavan Tamil Adi Arayan)
24.   ViraPandya Kattabommana
25.   Kodagu Mudduraja
26.   Haddinadu mudduraja
27.   Mandhata
28.   AnjadaPerumal Muttarasar
29.   Killi Valavan
30.   Kaikala Cholan
31.   Rajendra Cholan
32.   Baddiga Amoghavarsha
33.   Sattan Maran
34.   Kuvavan Sattan
35.   Sripurusha Muttarasa
36.   Vaidumba Mutturaja
37.   Thondaimana Muttarasa
38.   Tanaji Malusare
39.   Maha Rana Prathap singh
40.   Ekalavya
41.   Muttani Raja of Sri Kalahasthi
42.   Puli Devar
43.   Kharaveda
44.   Alugu Bhoopathy
45.   Raya Murari Sovi Deva
46.   Kamineni Muttarazu
47.   Muttarasu Chinnappa Nayakar
48.   Racha Malla
49.   Kokalla
50.   Ponnar Shanker
51.   Mukta Raja
52.   Achyuta Kalappalar
53.   Achyta Vikranta
54.   Kootruva Nayanar
55.   Dhantusena
56.   Durvinita Mahadhiraja
57.   Mutharayar chiefs of Sendalai
58.   Pandi Mutharayan Arattavathy Arayan
59.   Paluvetty Rayar
60.   Adicha Mutharayan
61.   Ilango Adi Arayan




MUTHARAYAR KINGDOM OF KAVERY BASIN


MUTHARAYAR  KINGDOM OF KAVERY BASIN
The found in script from Thiruvannamalai district, Thandrampattu and Balawadi, Kulathur in scripts in Dharmapuri district clearly enlighten us about the establishment of the great kingdom in Kavery river belt. Before the kingdom established by Kuvavan Sattan as quoted by Sendalai in scripts, according to Nandana Kashinathan, the history researcher, the Pon Mandharayar and Vanako Mutharayar ruled Thondaimandalam. Not only Thondaimandalam, their head quarter was Meir kovalur in the period 630-637 A.D. His successor was Vanako Mutharayar and followed by Perumbana Mutharayar 642-644 A.D., the sub rulers of Kadaladi, Meil Ponsei. The Thondai Mutharayar also brought Konkan and Ganga rulers under their supervision. Thondai Mutharayars kingdom was extended at the end of northern Tamil nadu in south India up to Mysore. So it shows that Mutharayars are unshakable kings and the kingdom in Kavery, Cheyiar and Pillar river belt for about 150 years.

Wednesday, 3 April 2013

PERIMBIDUGU MUTHARAYAN 11



Perimbidugu Mutharayan ll was one of the famous kings of south India who ruled his kingdom with thanjavoor as capital city.
He ruled over Mutharayar Nadu comprising of modern districts of Thirichirappally, Thanjavoor, and Puthukottai from A.D.705-A.D. 745. His father was Maran Parameswaran and his grandfather was Kuvavan maran. He had 13 titles namely Sri Sathru mallan, Sri Kalvaar Kallahn, Sri Adi Sagasan, Sri Maran, Abhimana Dheeran, Sathru Kesari, Thamaralayan, Serumaran, Velmaran, Sathan Maran, Thanjaikoan, Vallakoan and Vaan maran. He was a great conqueror and a formidable warrior. He was the victor of 12 battles fought at Kodumbaalur, Manalur, Thingalur, Kaandhalur, Azhindhiyur, Karai, Maangur, Annavoil, Semponmari, Venkodal, Pugazhi and Kannanur. He had defeated the Pandya and Chera. He was patron of art and literature. He built many temples and one of them was the Pidari temples at Niamam, where four pillars bearing inscriptions of 27 stanzas narrating his victories and other achievements were erected. These stanzas were sung by four poets namely Velnambi, Elamperumaanar, Kuvavan Kanchan and Anirudhar.
As a conqueror, patron of art and literature, builder of temples and lover of Tamil he stands on par with the great south Indian kings namely Narasimha Pallavan, Raja Raja Cholan and Mara Varma Sundara Pandyan. 
There is a reference to Perimbidugu Mutharayan ll  who attended the coronation of Nandi varman pallava malla .One of the titles of the Mutharayar was Lord of Thanjavoor. The Mutharayars were known to build some famous siva temples in and around Thanjavoor. They were also known as the first builders  of forts in Thanjavoor. The city name” Thanjaur” seems to be derived from the name of a Mutharayar king” Thananjay” or” Dhananjaya”. “Thananjayarayar” is one of the surnames of  Mutharayar clans as per the research paper  published by Chola- Mutharayar  research centre, Thanjavoor. The original name Thananjaya ur might have gradually modified to “Thanjavoor”.