Thursday, 30 May 2013
PAZHUVETTARAYAR-MUTHARAYAR KING OF KERALA
Pazhuvettarayar was sundara chozhan's treasurer, a battle-hardened old warrior,
and a powerful nobleman.
Monday, 27 May 2013
KOTTARATHIL SHANKUNNY:THE AUTHOR OF AITHEEHYA MAALA
ഐതീഹ്യമാല, കഥകളുടേയും,
സവര്ണ്ണമേധാവികളുടെ കപട സ്തുതിഗീതങ്ങളുടെയും ആകെ തുകയാണ്. അതിന്റെ കര്ത്താവായ
ശ്രീമാന് കൊട്ടാരത്തില് ശങ്കുണ്ണി മഹത്തായ പാരമ്പര്യംപേറുന്നഅരയ ജനവിഭാഗത്തെ
കരുതിക്കൂട്ടി അവഹേളിക്കുകയും ചെയ്തിരിക്കുന്നു, തന്റെ രചനയിലൂടെ.“ചെങ്ങന്നൂര്ഭഗവതി”
എന്ന അദ്ധ്യായം തന്നെ അതിനു ഉദാഹരണം.
കലിംഗ(ഒറീസ)യില് നിന്നും ബുദ്ധമതപ്രചരണാര്ത്ഥം തെക്കേ
ഇന്ത്യയിലേക്ക്ചേക്കേറിയ കല്ച്ചുരി,കളഭ്ര രാജാക്കന്മാരുടെ(സൂര്യവംശം)
പിന്മുറക്കാരായ കോളി എന്ന മത്സ്യകുലത്തിലാണ് സിദ്ധാര്ത്ഥന് എന്ന ബുദ്ധന്
ജനിച്ചത്. മാതാവ് മഹാമായയും,അദ്ദേഹത്തിന്റെ ഭാര്യ യശോധരയും അതെ വംശജരാണ്.
അവിടങ്ങളിലെ നാട്ടുരാജ്യങ്ങള് മുഴുവന് കീഴടക്കി തെക്കോട്ട് നീങ്ങിയ ഈ ജനവിഭാഗം
തമിഴ്നാട്ടിലെ രാമേശ്വരത്ത് സ്ഥിരതാമസമാക്കുകയും,അവിടങ്ങളിലെ ബ്രാഹ്മണരുമായി വിവാഹ
ബന്ധത്തില് ഏര്പ്പെടുകയും ചെയ്തു. (കേരളത്തിലെ അരയര്,തങ്ങള് “അരയ ബ്രാഹ്മണര് ”
എന്ന് പറഞ്ഞുവരുന്നതിന്റെ പൊരുള് ഇതാണ്). ബുദ്ധമതംവളരെ ഔന്ന്യത്തിലെത്തിയിരുന്നു
അക്കാലത്ത്. ശ്രീ ബുദ്ധനെ “അരയര്”എന്നാണു സംഘകാല തമിഴ് കൃതികളില് അഭിസംബോധന
ചെയ്തിരുന്നത്. ഒരു ബുദ്ധ സംഘം “ആര്യ” എന്ന പേരിലാണ് അറിയപ്പെട്ടിരുന്നത്.ബുദ്ധമതസ്ഥര്
പരസ്പരം ബഹുമാനപുരസ്സരം അഭിസംബോധന ചെയ്തിരുന്നത് “അരയര്///.////, ആര്യര്/, അരയ, ആര്യഎന്നീ
പേരുകളില് ആണ്.
ബുദ്ധ സംഘം= ആര്യ സംഘം.
ബുദ്ധകാലഘട്ടം=ആര്യകാലഘട്ടം.=സംഘകാലം.
സംഘ കാല ഘട്ടത്തിലെ ചേരന്
ചെങ്കുട്ടുവന് ഈ വംശത്തിലെ രാജാവായിരുന്നു.അതിനാലാണു അദ്ദേഹം അരയ സ്ത്രീയായ
കണ്ണകിയുടെ ഓര്മ്മക്കായി ചെങ്ങന്നൂരില് ക്ഷേത്രം പണികഴിപ്പിച്ചതും,കണ്ണകിയുടെകഥ(ചിലപ്പതികാരം) രചിക്കാന് തന്റെ ഇളയ സഹോദരനായ ഇളങ്കോഅടികളോട് കല്പിച്ചതും. ചോള
ദേശത്തെകാവേരിപട്ടണത്തിലെ
അരയക്ഷത്രിയകുലത്തിലെ മാ ചാത്തുവാന്റെ മകളായിരുന്നു അതിസുന്ദരിയായകണ്ണകി.
ബുദ്ധ മതവുമായി അകലം പാലിച്ചിരുന്ന മറ്റു ദ്രാവിഡബ്രാഹ്മണര് ബുദ്ധമതത്തിന്റെ വളര്ച്ചയില് അസഹിഷ്ണുത പ്രകടിപ്പിക്കുകയും,അവര് ആ സംസ്കാരത്തിനെ നശിപ്പിക്കാന് പ്രയത്നിക്കുകയും ചെയ്തു. യഥാര്ത്ഥത്തില് ഈ ദ്രാവിഡ ബ്രാഹ്മണരാണ് ആര്യന്മാര് പുറത്തുനിന്നും വന്നവരാണെന്ന് ഘോഷിച്ചത്.ബുദ്ധന് വളരെയേറെ കയ്പ്പേറിയ അനുഭവങ്ങള് ഈ വിഭാഗത്തില് നിന്നുമുണ്ടായി എന്നത് മറ്റൊരു യാഥാര്ത്ഥ്യം.ആര്യന്മാര് ഭാരതത്തില് തന്നെയുള്ളവര് ആയിരുന്നെന്നു ഇപ്പോള് വിദേശികള് പോലും അംഗീകരിച്ചു തുടങ്ങിയിരിക്കുന്നു. ആര്യന് അധിനിവേശം കേവലം കെട്ടുകഥയായിരുന്നെന്നു അവര്പറയുന്നു. കാലക്രമേണ ബുദ്ധമതസ്ഥരായ ജനവിഭാഗം വൈഷ്ണവരായി തീരുകയും ബുദ്ധമതം ക്ഷയിക്കുകയുമുണ്ടായി. ബുദ്ധന് മഹാവിഷ്ണുവിന്റെ അവതാരമാണെന്ന് ശ്രീ ശങ്കരാചാര്യര് ബുദ്ധിപൂര്വ്വം പ്രഖ്യാപിക്കുകയും,അരയര് ബുദ്ധവിഹാരങ്ങളില് വിഷ്ണുവിന്റെ കീര്ത്തനങ്ങള് ആലപിക്കുകയും ക്രമേണ ബുദ്ധനെ മറന്നു വൈഷ്ണവരായി തീരുകയും ചെയ്തു എന്നതാണ് പരമാര്ത്ഥം.
ബുദ്ധ മതവുമായി അകലം പാലിച്ചിരുന്ന മറ്റു ദ്രാവിഡബ്രാഹ്മണര് ബുദ്ധമതത്തിന്റെ വളര്ച്ചയില് അസഹിഷ്ണുത പ്രകടിപ്പിക്കുകയും,അവര് ആ സംസ്കാരത്തിനെ നശിപ്പിക്കാന് പ്രയത്നിക്കുകയും ചെയ്തു. യഥാര്ത്ഥത്തില് ഈ ദ്രാവിഡ ബ്രാഹ്മണരാണ് ആര്യന്മാര് പുറത്തുനിന്നും വന്നവരാണെന്ന് ഘോഷിച്ചത്.ബുദ്ധന് വളരെയേറെ കയ്പ്പേറിയ അനുഭവങ്ങള് ഈ വിഭാഗത്തില് നിന്നുമുണ്ടായി എന്നത് മറ്റൊരു യാഥാര്ത്ഥ്യം.ആര്യന്മാര് ഭാരതത്തില് തന്നെയുള്ളവര് ആയിരുന്നെന്നു ഇപ്പോള് വിദേശികള് പോലും അംഗീകരിച്ചു തുടങ്ങിയിരിക്കുന്നു. ആര്യന് അധിനിവേശം കേവലം കെട്ടുകഥയായിരുന്നെന്നു അവര്പറയുന്നു. കാലക്രമേണ ബുദ്ധമതസ്ഥരായ ജനവിഭാഗം വൈഷ്ണവരായി തീരുകയും ബുദ്ധമതം ക്ഷയിക്കുകയുമുണ്ടായി. ബുദ്ധന് മഹാവിഷ്ണുവിന്റെ അവതാരമാണെന്ന് ശ്രീ ശങ്കരാചാര്യര് ബുദ്ധിപൂര്വ്വം പ്രഖ്യാപിക്കുകയും,അരയര് ബുദ്ധവിഹാരങ്ങളില് വിഷ്ണുവിന്റെ കീര്ത്തനങ്ങള് ആലപിക്കുകയും ക്രമേണ ബുദ്ധനെ മറന്നു വൈഷ്ണവരായി തീരുകയും ചെയ്തു എന്നതാണ് പരമാര്ത്ഥം.
ചെങ്ങന്നൂര്
ക്ഷേത്രത്തിന്റെ പണി പൂര്ത്തിയായ A.D.205-മുതല് അവിടെ “തിരു ചെങ്ങന്നൂര് മഹാ ശിവരാത്രിയും, പരിശം
വൈപ്പും” ഇന്നും മുടങ്ങാതെ നടത്തിവരുന്ന ജനവിഭാഗമാണ് അരയര്.. ഈ വിവരങ്ങള് ഒന്നും
തന്നെ ഐതീഹ്യമാലയുടെ കര്ത്താവായ കൊട്ടാരത്തില് ശങ്കുണ്ണിക്ക് അറിയില്ലായിരുന്നു
എന്നതാണ് ഐതീഹ്യമാല രചനയുടെ ദയനീയമായ മറുവശം. ഇത്രയും മഹത്തായ പാരമ്പര്യമുള്ള ഒരു
വംശത്തെകരിതേച്ചു കാണിക്കാന് കൊട്ടാരത്തില് ശങ്കുണ്ണി ബോധപൂര്വം സൃഷ്ടിച്ചതാണ്
പുസ്തകത്തിലെ പ്രസ്തുതഭാഗം. അതിനാലാണ് ഈ പുസ്തകം എവിടെയുണ്ടെങ്കിലും അരയര് തെരെഞ്ഞു പിടിച്ചു കത്തിക്കുന്നത്.
Thursday, 23 May 2013
THE PANDI MUTHARAYAN ARATTAVATHY ARAYAN
The Hindu
news: Tuesday Oct 6 -2009.
KARUR: A
team of archaeologists and epigraphists from the archeological survey of India has
unearthed a unique Tamil stone inscriptions belonging to the 9 th century A.D
near Karur that for the first time throws light on the matrimonial relationship
between the Mutharayar chieftain and pandya rulers of Madurai.
The team
led by the assistant superintending epigraphists of ASI, S Rajavelu, including archaeological
epigraphy enthusiasts K.Balasubrahmanyam, V. Paneerselvam and S.Alageshan,
discovered the inscription at a dilapidated Siva temple atop a rocky outcrop at
Veerakanampatti around 20 KM from here on the Karur- Dindigal highway a couple
of days back known as Eswaran parai. It houses the stone built temple dedicated
to Lord Shiva. It is on the outer portion of the temple that the team
discovered the inscription.
Pandya
link:
Speaking of
the find, Dr. Rajavelu says that the 9 th century inscription proclaims Pandi
Perumdevi , mother of “Pandi Mutharayan Arattavathy Arayan” who was the chieftain
of the region, constructed the temple in memory of Pandi Mutharayan Sozhiga
Arayan, probably a Kinsman and named the shrine “Kala Eeswaram”. The
inscription also carried the eight “Mangala” insignias besides stating that the
bequeathing royalty would hold the protector of the charity in high esteem.
“For the
first time we have come across a Pandi Mutharayar inscription that states the
matrimonial link between the Mutharayars and Pandya rulers especially during
the eighth and ninth centuries” observes Dr.Rajavelu. Perhaps the
Pandiperumdevi mentioned in the inscriptions could be a Pandya royal lady. He adds.
The
Sozhiga Arayan, who was a local chieftain, is also referred to in an
inscription discovered by Dr. Rajavelu and his team from a tank at Vellianai
village nearby. That inscription had been assigned to the sixth century, Dr. Rajavelu
point out.
The dilapidated
stone built temple has a squire sanctum sanctorum and rectangular Mukha
mandapam. On the Kumudhavari part of the temple a stone inscription belonging
to the 12 th century is found. A royal order beginning with the words “Konerinmai
Kondani”is also found besides ascribing the name of the deity in the temple
as “Thirukundra Thali Udaya Nayanar”.observes Dr. Rajavelu. The team
also stumbled on a 13 th century inscription on a separate pillar at the temple
during the field study.
Collection
by Mrs. Bhagya rao.
Friday, 17 May 2013
Ancient Royal Title names of Arayars
Arayan, Araya, Arayar, Aryan,
Arya, Aryar, Arasa, Arasu, Arasi, Arasar,Arasan, Adi Arayan,
Raya, Rayar, Raju, Rasa, Racha,
Mutharasu, Mutharasar, Mutharasan, Mutharayar/Mutharayan/Adi
Mutharayar/Adi mutharayan.
Pallavarayar/Pallavarayan, Malla,
Pazhuvettarayar(A Chera branch)
Varman
Chola Mutharayan/Chola Mutharayar.
Sree Buddha was referred as
“Arayar” in Tamil literatures.
One of the names of Pallava kings was Buddha varman. It clearly indicates that The Arayars and Pallavars were one and the same race.
(Pallava dynasty was originated by Ilantharayan, grandson of Maharaja Karikala Cholan.)
One of the names of Pallava kings was Buddha varman. It clearly indicates that The Arayars and Pallavars were one and the same race.
(Pallava dynasty was originated by Ilantharayan, grandson of Maharaja Karikala Cholan.)
Some inscriptions which reveal
the relation between Arayars and pallavars collected by Madras presidency College are
given below.
TINNEVELLY DISTRICT.
AMBASAMUDRAM TALUK.
Adaichchani.
1. 5560/1911. (Tamil.) On a stone lying near the sluice on
the tank. Records in S. 1539 and K.A. 792, Nala, gift of certain
privileges in respect of tanks and ponds to the residents of Adaich-
chani, by Sinna-Tipparahuttaraiyan, for the merit of Muttu-
vlrappa-Nayakkar of Madura (1609 23).
Ambasamudram Taluk.
100. 5400/1911. (Tamil.) On the north wall of the second
prakara of the same temple. A damaged record, dated fifteenth
year. Registers that a piece of land granted for a garden was
made tax-free at the request of Kalirigarayan. Mentions Arich-
chandiran alias Pallavarayan of Seluvattur in Tirukkanapper-
kurram. See No. 101. [This and the next two inscriptions are
examples of " double transactions," i.e., the king grants certain
lands tax-free and then the temple authorities have the charter
engraved by the villagers and the remitted tax deducted from the
village accounts (L/JT^-Q;//?).]
100. 5400/1911. (Tamil.) On the north wall of the second
prakara of the same temple. A damaged record, dated fifteenth
year. Registers that a piece of land granted for a garden was
made tax-free at the request of Kalirigarayan. Mentions Arich-
chandiran alias Pallavarayan of Seluvattur in Tirukkanapper-
kurram. See No. 101. [This and the next two inscriptions are
examples of " double transactions," i.e., the king grants certain
lands tax-free and then the temple authorities have the charter
engraved by the villagers and the remitted tax deducted from the
village accounts (L/JT^-Q;//?).]
101. 541 0/1911. (Tamil.) On the same wall. Records in the
fourteenth year of the Pandya king Vlra-Pandyadeva the gift
registered in No. 100 and mentions Arichchandiran alias Palla-
varayan of Seluvattur. [The king was evidently Jatavarman
fourteenth year of the Pandya king Vlra-Pandyadeva the gift
registered in No. 100 and mentions Arichchandiran alias Palla-
varayan of Seluvattur. [The king was evidently Jatavarman
1504 TINNEVELLY DISTRICT
temples of Polinjininrarujiya-Paramasvami and Tirunadudaiya-
piran at Tirunagari in Tiruva.Uidi-valanadui
516. 468 of 1909. (Tamil.) On the same wall. A record of
the fifteenth year of the Pandya king Maravarman alias Tribhu-
vanachakravartin Sundara-Pandyadeva (II?, 1239 51). Records
that Araiyan Viradamudichchan alias Pallavarayar of Chakra-
paninallQr in Sevvirukkainadu built the mantapa and set up the
image of Varaha-Nayanar.
517. 4690/1909. (Tamil.) On the same wall. Dated in the
twelfth year of the Pandya king Maravarman alias Tribhuvana-
chakravartin Sundara-Pandyadeva (I, 1216 35). Records gift of
land at Perurigulam alias Uttama-Pandyanallur, with the sanction of
Malavarayan, for a festival founded in the temple at Tirukkurugur
by Araiyan Puvan alias Venavudaiyan, in the name of Araiyan
TirunSdadaiyan alias Nllagarigaraiyan of Kll.ai-Kodumalur in
Vadatalai Sembi-nadu. Mentions the palace at MadakkulakkiJ-
Madurai and the seat, Malavarayan.
temples of Polinjininrarujiya-Paramasvami and Tirunadudaiya-
piran at Tirunagari in Tiruva.Uidi-valanadui
516. 468 of 1909. (Tamil.) On the same wall. A record of
the fifteenth year of the Pandya king Maravarman alias Tribhu-
vanachakravartin Sundara-Pandyadeva (II?, 1239 51). Records
that Araiyan Viradamudichchan alias Pallavarayar of Chakra-
paninallQr in Sevvirukkainadu built the mantapa and set up the
image of Varaha-Nayanar.
517. 4690/1909. (Tamil.) On the same wall. Dated in the
twelfth year of the Pandya king Maravarman alias Tribhuvana-
chakravartin Sundara-Pandyadeva (I, 1216 35). Records gift of
land at Perurigulam alias Uttama-Pandyanallur, with the sanction of
Malavarayan, for a festival founded in the temple at Tirukkurugur
by Araiyan Puvan alias Venavudaiyan, in the name of Araiyan
TirunSdadaiyan alias Nllagarigaraiyan of Kll.ai-Kodumalur in
Vadatalai Sembi-nadu. Mentions the palace at MadakkulakkiJ-
Madurai and the seat, Malavarayan.
360. 317 0/I9I4-
(Tamil.) On the west wall of the Briha-
damba shrine in the same temple. Dated in the reign of the
Vijayanagara king Achyutadeva-Maharaya. Records in . 1453,
Nandana, Dhanus, su. di. II, Friday, Revati, a gift of land for a
matha situated in the bazaar called Vallanadu-perunderu in the
village Ararigulanadar-tiruppadaivTdu. An irregular date. See
Ep. Rep., 1915, p. 80.
361. 3180/1914. (Tamil.) On the north and west walls of
the same shrine. A record of the Vijayanagara king Achyutadeva
Maharaya in S. 1452, Vikriti. Records that the residents of
Valla-nadu in Rajarajavalanadu gave certain lands as kaniyatchi
to Sokkanar Pallavarayar, a native of Padaiparru in Kana-nadu
which was a subdivision of Kana-nadu alias Virudarajabhayari-
kara-valanadu.
damba shrine in the same temple. Dated in the reign of the
Vijayanagara king Achyutadeva-Maharaya. Records in . 1453,
Nandana, Dhanus, su. di. II, Friday, Revati, a gift of land for a
matha situated in the bazaar called Vallanadu-perunderu in the
village Ararigulanadar-tiruppadaivTdu. An irregular date. See
Ep. Rep., 1915, p. 80.
361. 3180/1914. (Tamil.) On the north and west walls of
the same shrine. A record of the Vijayanagara king Achyutadeva
Maharaya in S. 1452, Vikriti. Records that the residents of
Valla-nadu in Rajarajavalanadu gave certain lands as kaniyatchi
to Sokkanar Pallavarayar, a native of Padaiparru in Kana-nadu
which was a subdivision of Kana-nadu alias Virudarajabhayari-
kara-valanadu.
Thursday, 16 May 2013
SALUVA RAYAS
The
problem of Narasimha’s relationship to the old royal line has never yet been
satisfactorily solved. He belonged to a family called SALUVA, and we constantly
hear, in the inscriptions and literary works of the time, of powerful lords who
were relations or descendants of his. There was one more Saluva/salva who was
well known by name Saluva Timma, whom Nunez calls “Salvatenia” who was a minister
of king Krishna Deva Raya.
An
inscription of the Saka year 1395, which corresponds to A.D 1472-73 speaks of
Narasimha as a great lord, but a great lord ONLY, and so does another of
1482-83. In one of A.D.1495-96, however he is called “MAHARAYA”or the “KING”.
But, although the exact date of the usurpation and the exact relationship of
the usurper to the deposed king may be difficult to ascertain, the fact remains
that Narasimha actually became sovereign about this time, that Muhammedan
aggression was stayed by his power and the force of his arms, and that the
empire of Vijayanagar was under him once more consolidated.
Saluva=>Salva
Maharaya=>Mudiraya=>Mudiraja=>Mudiraj
Maharaya=>Muthiraya=>Muthuraya
Muthuraja=>Muthuraj
The
Saluva and Tuluva most probably represent two different regions and also
warrior clans in the ancient Vanara kingdom that existed in the present day
Telugu, Tulu, Kannada regions with Bellary as its centre. They were all known
as Raya clans.Hanuman was also known as Hanumantha Raya.
One thing
is a fact and crystal clear that Saluvas were a part of MAHARAYA clans who
ruled Vijayanagar kingdom and many other parts in Maharashtra and North India.
They were most probably Indo-Aryans(Arayars, Arasars, Arasus) who invaded south
India under different political circumstances at different times could be the
Kalchuris and their variants. The Bunt Kurubas and Bant Mudiraj were also the
part of Maharaya warrior community which made Vijayanagar Empire a great Telugu
nation of those times. From the founder rulers to the last rulers were all
Maharayas (Muthurajas Mudirajas)and were all Telugu speaking Rayars. Arayars,
Arasars, Arasus are one and the same people and they are known to be sub caste
of Muthuraja in Tamilnadu today.
Saluva
Narasimha and Saluva Timma were well known, prominent and powerful political
luminaries in Vijayanagar Empire.
Elugu
Rayudu who ruled his kingdom with Podili in Andhra Pradesh as capital was known
to the last ruler of Saluva dynasty. Elugu surname belongs to Mudiraj and this
surname got modified as Alagan in Tamil. The Alagans were one of the clans who
ruled one of the Tamilakams in Tamil speaking lands.
Wednesday, 15 May 2013
ARASARS OR ARAYANS WERE KALABHRAS.
In the
later tradition, it was stated that Parasurama came down to the south. In
addition, it was mentioned that Parasurama killed the kings of Cola, Cera and
Poundra. This may indicate the invasion of South India by the North Indians or
people of Narmada region since it was said that Jamadagni was living on the
banks of River Narmada. In south India, we have found the tradition of invasion
by the north Indian kings. There are references of the annihilation of South
Indian polity and culture by the Kali arasar or Kalabhras or kings from
northern region. It is suggested that the invasion of Kalahras led to
destruction of some dynasties of South.
Arasu is
a community name in Karnataka. Traditionally, the word Arasu or Arasa was used
to designate royalty. The word Arasi is its feminine equivalent. The Arasus of
Kalale popularly known as Maharajas of mysore. The Alupa dynasty, Arasus of
South Canara and Saluva Arasus of uttara kannada regions of Karnatakas, the
great poet Chinmarasa in the Vijayanagar court are some examples of royalty who
carried this title.
Some of
the early kings with this title were Aluvarasa 1 and Aluvarasa 11 of the Alupa
dynasty. (7 th century). D.Devaraj Arasu , a chief minister of Karnataka belonged
to Arasu community.
The
wodayars belong to the Arasu community of Karnataka which includes many of the
noble clans of the region. The dynasty was established by Vijaya, a Yadav who
by some accounts came to Mysore from Dwaraka.
Vijaya
took on the name Yaduraya and ruled Mysore, then a small town, from 1399-1423.
Mutha
+Arasa= Mutharasa
Mutha+Arasa=
Mutharasa
Mutha+
Arasi= Mutharasi
Arayan
connection: Arasi, Arasu, Arasa, Arasar, Area, Arayar, Arya, Aryar, Ariya,
Ariyar, Araiyar, Aryan, Ariyan all these are royal community title of South
India and points to their descendancy to ARYANS/INDO ARYANS of North India.
As we
know that some sections of telugu Mudiraj people in Andhra pradesh are known as
BUNTS and Tulu speaking Kurubas in Karnataka are known as BUNTS. These BUNTS
/BANTS of Karnataka and Andhra mostly use the royal titles ARASU,ARASA &
ARASI. The Mudiraj Bants of Andhra Pradesh and the Kuruba Bants of Karnataka
are most probably had the same professional back ground of sheep rearing and
similar to Yadavas.
The kings
who ruled Kodagu were Arasu and Mudiraj. Kodagu was not absorbed into Mysore
and a prince of the Ikkeri or Bednur family (Perhaps related to the Changalvas)
succeeded in bringing the whole country under his sway, his descendants
continuing to be Rajas of Kudagu till 1834. The capital was removed in 1681 by
Mudduraja to Madikeri(Mercara).
WHY ARAYARS ARE VAISHNAVITES?
Though the Arayars belong to fishing community of Muthurajas
in Tamilnadu and Kerala, they are culturally highly civilized community. They
are artists associated with Always in their devotional expressions towards
Vishnu.
This
seems to be an unusual practice to move hand in hand with the people Muthuraja
Arayar community. This unusual phenomenon is to be understood from the fact
that the Arayars came from Kalinga (North), where Buddhism practically
eliminated Hinduism under the patronage of powerful kings like Ashoka. These
Arayars came to south India, particularly to Tamil speaking lands and Srilanka
with singular purpose of spreading Buddhism and they were mostly the artists
attached to Buddhist monasteries/temples.
When Adi
Sankaracharya cleverly declared that Budda was an incarnation of Visnhu, the
buddhist people started seeing Vishnu in Budda statues. In the process of
seeing Vishnu in Budda, the people ultimately forgot Buddha and became complete
Hindus. The Arayar artists attached to Buddhist temples too started singing
Vaishnava keerthanas in place of Buddha rhymes and thus transformed themselves
in to Vaishnava devotees, totally forgetting the origins of their Buddhist
ancestors.
Thursday, 9 May 2013
King Karkala Cholan
Karikala Chola was from
valavan / Valaiyar fishing community and the valaiyars are a subcaste of Tamil
- Muthurajas at present in Tamilnadu. Chola Mutharaya Research center published
their paper claiming a common ancestry to both Cholas and Mutharayars. This
seems to be true from the fact that there are several surnames among Muthuraja
which indicate names of Chola clans of Tamilnadu.
Some of such surnames indicating Chola connection are as given below.
Cholamutharayar,Cholan,Cholavalavan,Cholavallakamayar,Karikalarayar,Killirayar,Killivazhavan,Sennivalavar,SenniyarValavan,Valavar,Valavarkoman
Before we know about the famous Karikala Chola, it is useful to know the
relation that existed between Mutharayars, Chodas and Cholas. Killi, Valavan, Valavar,
Senni, chola, cholan were some of the common titles that were used by Chola
kings of Tamilnadu. Use of surnames having these titles and their combinations
indicate the common blood and ancestry between Cholas and Muthurajas. This
theory also gains its strength from the fact that these two clans were strongly
bonded through matrimonial alliances. They were also bonded strongly through
rivalry over establishing their supremacy of their ruling power over Tamil
lands. Tanjore city was ruled by both Cholas and mutharayars where they fought
with each other bitterly to claim their supremacy. Ultimately Cholas won the
city where they established their kingdom of later Cholas and spread all over
South including Andhra Pradesh. An interesting thing to be understood is that there
existed a rivalry between Cholas and Mutharayas and a similar rivalry existed
between kapus and Mudiraj. The following information high lights the fact that
Mutharayars, Cholas and Chodas (kapus) were all one and the same people.The
cholas who ruled over Telugu speaking lands came to be known as Chodas. These
Chodas also claimed descent from the famous Karikala Chola. They ruled over
their kingdom consisting of the Nellore, Kadapa, Chittur and Chengalput
districts with Vikramasimhapura (modern Nellore) as their capital. KAN Sastri
postulates that there was a live connection between the early Cholas and the
Renandu Cholas of the Andhra country. Many Telugu Chola kingdoms held sway over
regions to the south of the Krishna River in the period between the seventh and
the thirteenth century C.E. Some of them claimed descent from the legendary
Karikala Chola (c 100 C.E.). It is not known much about these families or their
origins. Their original home seems to be the region of Chola corresponding to
the modern Mahabubnagar and Nalgonda districts of Telangana. They may be
identified with the people referred by the Chinese traveller Yuan Chwng as
'Chuliya' in his annals. The chuliyas were the Cholas and they were non other
than kolis (Koliyas or kuliyas). Chuliya <=> Chula <=> Chola
<=> choda Kuliya => Koliya => kola => Cola => Chola Telugu
Chodas of Velanadu (Velanati Choda) were one of the Telugu Choda families which
claimed their descent from the illustrious Cholas of South India. Velanadu is
located in the modern Guntur district. The chieftains who ruled over Velanadu
came to be known as the Velanati Chodas. They belonged to the Durjaya family, a
Sudra clan. One of them, Rajendra Choda II had even assumed the title
Durjayakulaprakara. Their capital was Dhanadapura or Sanaduprolu, the modern
Chandolu in the Guntur district. It is said that kakatiyas belonged to Durjaya
family and they were also from solar race. Some historians say that they were
fishermen. If they fishermen, there exists a strong possibility that the
kakatiyas belonged to bhil-koli orgin. The Renadu Chodas were independent in
the beginning of their career. Later they recognized the suzerainty of the
Chalukyas of Badami. The Telugu Chola rulers of Renadu had the unique honour of
using the Telugu language in their official records. Those inscriptions
belonging to the 7th and 8th centuries C.E. were discovered at Jammulamadugu,
Prodduturu and other places. At this juncture it is to be noted that the kings
who made their inscriptions in Telugu for the first time were Mudiraj /
Mutthuraj. The chodas could be the same Telugu Mudiraj kings down the lane who
ruled Telugu lands and later they branched off as kapus with agriculture as
basic profession instead of fishing at common man level. There is an evidence
that a Mudiraja king by name ERIKAL
MUTTHURAJU ruled his kingdom which was perhaps spread over parts of Rayalaseema
and surrounding areas of Tamilnadu and Karnataka. Historians has recovered a
rock edict written in Telugu language from Chennakeshava temple complex located
at Erragudi Palem of Kamalapuram Taluk in Cuddapah district of Andhra Pradesh.
This was the first rock edict available to historians which was written in
Telugu language and according to this rock edict, Erikal Mutthuraju ruled his
kingdom in 575 AD. It is noteworthy that even the second rock edict written in
telugu language, which was discovered by the historians, was installed by
Mutthuraju kings. This fact is clearly recorded at page no.106 in a book titled
" Mana Lipi- Puttupoorvottharaalu (Our Script-origins & history)".
Cuddapah district is an integral part of Rayalaseema / Vengadam hill range which was the native place
of original kings of Kalabhra race and who moved towards down South of South
India under external political pressure. This proves that the kolis, kolas,
cholas and chodas were all one and the same people belonging to solar race. We
all know that mudiraj people are the kolis of Andhra Pradesh. It is also said
that the chodas who ruled telegu lands were the ancestors to Kapus (Balijas).
We known that balijas are a variant or an allied warrior group belonging to
Mudiraj community and there exists a rivalry between kapus and mudiraj. There
are several surnames such as setty, talari, etc which are common to both kapu
and mudiraj communities. This rivalry might be an extension of the same rivalry
that existed between the two kings Vijayala Cholan and Muttharayan over the
Tanjore. It is said that chode surname among kapu indicates their descendancy
from chodas. People having Chodeboina surname belongs to Mudiraj and this confirms
the racial and professional connection between kapus and mudiraj. We have also
seen the surnames of Mutharayars that indicate their chola connection. The name
of one Choda Chari comes to mention by ballads while narrating the story of
Mudiraj warrior ancestors during Ankamma kolupu. It once again confirms that
Cholas, Chodas, Mudiraj and Kapus (balija) are one and the same people during
medieval times. Let us try to know about Karikala Cholan who is claimed to be
the ancestor by some in both Mutharayars of Tamilnadu and Kapus of Andhra
Pradesh. Karikala Cholan : Karikalachola maharaja is said to belong to Solar
Race and Kasyapa Gothram. Karikala Chola was the greatest and most powerful
among the Chola kings of the Sangam age in South India. Pattinappaalai
describes Karikala as an able and just king. The history says that Karikala was
also known as the worst and the most bad king. He was the son of Ilamcetcenni
and ruled around 120 C.E and is known by the epithet Karikala Peruvallattan and
Thirumavalavan. Illanjchetchenni, the father of Karikala chola had many
chariots and he was s an expert in riding them. The early Cholas reigned
between the 1st and 4th century AD and the first and most famous king of this
period was Karikalan. 'Karikala' means 'elephant legged' or 'charred leg',
which is assumed to be a reference to an accident by fire which befell the
prince early in his life. Pattinappaalai describes this accident and the
enterprising way in which the prince escaped and established himself in the Chola
throne. Pattinappalai is a long poem on the then Chola capital Kaveripattinam.
Karikala Chola was the most famous among the early Chola kings, while Rajaraja
Chola , Rajendra Chola and Kulothunga Chola I were the famous emperors of the
medieval Cholas.” It is said that the Pallavas were Mallas and were the
descendants of Cholas. Illandirayan, the grandson of Early Chola Karikala was
the originator of the Pallavas.” Karikala's family:Tolkappiyam, states that
Karikala married a Velir girl from Nangur. He most certainly had more than one
queen. The Ganga ruler Durvinita, who ruled in the, later half of 6th cent A.D.,
had a Chola princess as his Chief Queen. She is called 'the daughter of the
family of Karikala Chola, an exemplary Kshatriya, and ruler of Uraiyur'. Sri
Vikrama, the grandson of Ganga Durvinita and who ruled in the 7th century A.D.,
also had a Chola Princess as his Queen who is called 'the daughter of the Chola
family of Karikala, who raised embankments on either side of the river
Kaveri'(2). These references do show that Karikala Chola's family, ruling from
Uraiyur, was still recognized as a dynasty powerful enough to be reckoned with.
Karikala was an able ruler & administrator:Karikala Chola emperor is famous
for having united the entire kingdoms of the south India and the first Chola
empire was established by Karikala who subdued the Cheras and the Pandyas.
Karikala ruled Thanjavur and it is believed from the Epics that many Chola
kings were ruling from Thanjavur even before Karikala Cholan. The Chola King,
Karikala Chola collected the whole of the Mudali tribe of Vellalars and settled
them in Tondaimandalam. The country was divided into territorial domains called
kootams, a reference to kurumbar policies. The specalization of the vellalas in
the villages of the Tondai country had begun long before the British arrived.
Mudaliar also Mudaliyar, Mudali and Moodley in Tamil language literally means a
person of first rank in a feudal society in south India. It is originally the
title and the surname of Tondaimandala Vellalars . Mudhiliyars and Muthariyars
are one and the same people. Mutharayars => Muthariyars => Muthaliyars
=> Mudhaliyars => Mudaliars Cholas :Cholas claimed their descent from Sun
and solar race kings ( Surya vamsis). Cholas worshipped Sun and built several
Sun Temples. Konark Sun Temple was built in Orissa by Chola prince who was
daughter of Rajaraja and wife of Vimaladitya. One Mudiraj ancestor Dharma Choda
chari was said to belong to solar race. Chola- Mutharayar research center concluded
that Cholas and Mutharayars belonged to one family tree. Some of the chola
surnames among the Mutharayars of Tamilnadu are as given below :Cholamutharayar,
Cholan, Cholavalavan, Cholavallakamayar, Killirayar,Killivazhavan,Karikalarayar,Valavan,Valavar.
The Cholas claimed their descendancy from Manu, Ikshvaku, Mandhata, Mucukunda
and Sibi. A prominent warrior race, cholas are central to many ancient tamil
literary works, which describe them as benevolent, courageous and just. They
were supposed to have descended from sun and thus were scions of the legendary
royal solar dynasty, heirs to a tradition begun centuries ago. Many Chola kings
took names and titles 'sibi' to probably acknowledge their descent from that
legendary king who is celebrated as a paragon of justice. Medieval chola kings
took titles like 'Parakesarin' and 'Rajakesarin' remembering their remote
ancestors of that same illustrious lineage who were supposed to have lived
centuries and even millenniums before them. The chola country is mentioned by
Greek chroniclers and merchants, a more detailed description is provided in
works of Ptolemy a Roman trader of 1st century A.D. The recent excavations
following tsunami of 2004 has helped throw more light into poompuhar,(Kaveryppattanam)
the capital city of early cholas. Evidently, poompuhar was an important port
city in the ancient world. It was a place from which traders set sail to far east.
Among the greatest of early chola kings was karikala, who according to various
tamil literary sources during first century A.D defeated all his southern
neighbors. He is also credited with building efficient irrigational systems and
canals. The fact that he was benevolent is brought out by a poem which was
written on his death. Kampan composed his poem (Tamil Kamba Ramayana) during
the reign of the largest and most powerful Tamil kingdom, the imperial Cholas.
Sholas might have supported this literature keeping in view of their
descendancy to solar race to which Srirama belonged. Under the umbrella of that
expanding empire, which claimed victories from the Ganga to Sumatra, Rama
shrines were built, extensive sets of Ramayana reliefs were carved along the
base of several temples, and temples supported recitations of the Rama story.
Chola monarchs also bore Rama's name in their imperial titles, and apparently
one raja perceived parallels between his conquest and Rama's when he erected
icons to the epic hero to celebrate a victory over the Sinhala kings of Lanka.
One temple inscription goes so far as to suggest the story of Rama as an origin
myth for the Cholas, which was a solar dynasty like Rama's. The Cholas belonged
to the Solar and the Chalukyas to the Lunar race. The former were generally
Saivas and the latter were Vaishnavas as they had the boar for their crest.
Besides, the Chalukyas were also patrons of the Jainas. Cholas connection to
solar race kings consolidated through Rangavimana : Manu's son Ikshwaku
cherished the desire of possessing the Ranga Vimanam for the benefit of the
people on earth. He consulted his family preceptor, Vasishtha (priest of the
Surya vamsha), who advised him to start penance uttering the sacred Ashtakshara
Mantra. Accordingly, Ikshwaku started a severe penance which puzzled even the
devas, foreboding evil days for them. They attempted to spoil the penance by
deputing Maninatha and the celestial nymphs to distract his attention. Indra
took the lead in this affair and did not even hesitate to send the Vajraayudha
(lightning weapon) to foil the penance. But all failed in their attempts. In
disappointment, they prayed to Brahma, to save them from the baffling
catastrophe. Brahma on his part approached Ranganatha for advice. Ranganatha
consoled Brahma by expressing his desire to go to Ayodhya where he would be
worshipped by the descendant of the Solar dynasty for four yugas, and at the
end of the fourth yuga he would go to the kingdom of the Cholas in the South,
on the banks of the Kaveri, where he would stay for 700 years. At the end, of
this period he would return to Brahmaloka. Brahma was directed to part with the
Ranga Vimanam to Ikshwaku. Cholas were Kolis : One Gandaraditya in one of the
hymns calls himself 'king of Kori' and 'lord of Tanjai'. This means that he
belonged to the Chola royal family as per historians. Koris and Kolis are one
and the same people. Mudiraj and Muthuraj people are said to be kolis of South
India. Koris <=> kolis => Kolas => Colas => CholasGangaikonda
Chola : According to the Kalingattu-Parani, Kulottunga's father belonged to the
lunar race, and his mother was the daughter of Gangaikonda-Chola (Rajendra
Cholan) of the solar race ( surya vanshi ) . It follows from the statements,
that the hero of the poem is identical with the Eastern Chalukya king Kulottunga-Chodadeva
I., who reigned from A.D. 1063 to 1112; that his unnamed father and mother were
the Eastern Chalukya king Rajaraja I and Ammangadevi; and that his maternal
grandfather was the Chola king Rajendra-Choladeva or Gangaikonda-Chola.
Rajendra chola's troops had marched right upto Bengal and brought the sacred
waters of the Ganga with them. This is why Rajendra Cholan is also known as
'Gangaikondacholan' — 'the Chola who brought the Ganga to the south'!.
Cholamutharayan was an army chief of Rajandracholan : The Tirumittakkode temple
epigraphs are one of the most important documents as far as the political and
cultural situation of Nila river valley is concerned. This epigraph is the only
evidence to prove the Chola supremacy in 10th Century AD in Kerala, which in
turn accelerated the fall of Kulasekharas of Cranganore. The epigraph says that
Cholamuttarayan with his army came over to Tirumittakkode (Tiruvittuvakkode - a
place where Vittuva or Vishnu is worshipped) and the Vaishnava temple was
brought to his custody. The 'Cholasenapati' was the army chief of Rajendra Chola
of the 10-11th Century AD. He came over to Tirumittakode, conquered the area
where Valluvanadu Utaiyavar had their 'original ancestral house at Arangot, a
neighboring village and the temple complex. The Chola muttarayan constructed a
temple of Siva in front of the Vittuva temple itself so that the front part of
the Vittuva temple is barred from visionof the devotees. The temple - (Siva in
the Sanctum Sanctorum in front of the Vishnu's Sanctum Sanctorum - a twin
'Sreekovil' system) is a unique architectural pattern of temple construction
seen at Tirumittacode. Incas of Peru : The Incas had their Temple of the Sun
God (Peru) much like the one in Konarak in Orissa built by the Cholas. The Chola
chieftains (Incas) of America styled themselves as "Raghuvamsa
Manickam". This shows that they belonged to the Raghuvamsa of Sri Rama
whose ancestor Sibi Chakravarthi was well described in ancient Tamil literature
as the Chola king Sembian. This takes us to a very relevant inference that the
ancestors of Dasaratha were as much the ancestors of the Tamil - cholas. One
other ancestor of Sri Rama, Musu Kunthan, was none other than the Musu Kuntha
Chola in ancient Tamil history. This Musu Kunthan's reighn was during the
second Tamil Sangam age 4800-2800 BC.
Subscribe to:
Posts (Atom)