The historical information contained in Tamil Sangam
texts and even the later day texts like Silappadhikaram and the devotional
verses developed during Bhakthi movement synchronize well with each other. They
give better leads to get the correct interpretation of the epigraphic findings
and other sources.
For example, the presently available oldest
inscription on Sri Parthasarathy temple near
Marina beach in Triplicane, Chennai is dated at 8th century CE during
the reign of a Pallava king, Danthi Varman. This
gives the information that Pallavas had taken care of this temple. The history
of the temple constructed on the basis of
inscriptions point to a beginning with the Pallavas in the 8th
century and patronised by other kingdoms later.
But a verse by one of the Azhwars, by name Thirumangai
Azhwar says that this place was developed by Thennan (olden name for Olden Pandyans) and Thondai rulers. (1) There is no mention of the patronage by
Pallava rulers by this Azhwar in any of the 10 verses on this temple.
Similarly in another verse, sung in praise of the
Lord at Ashtabujakaram
in Kancheepuram, he invokes the name of Thondai king as one who worshiped the
deity here. (2).
But there are other verses on other temples in which he specifically mentions
Pallavan kings as having patronised or worshiped those deities. All these
temples are in the same region of Kancheepuram or what was earlier known as
Thondai naadu.
Chronologically Thondai rulers were earlier to
Pallavas. A Thondai ruler by name Ilamthirayan was
sung in one of the Sangam texts called Perum PaaNaRRUp padai.
Sometime in the early centuries of the Common Era, the Thondai rule was usurped
by the Pallavas in the Kancheepuram region.
Parthasarathy temple and Ashtabuja karam temple must
have been patronised by Thondai rulers is what is understood from the Azhwar’s
references. A discovery to prove this was unexpectedly made in the 1980s when
workers were digging the ground within the Parthasarathy temple complex for
renovation work. They recovered a silver statue of a king with folded hands
with the name “Thondaimaan” inscribed on it.
That this was buried under the temple complex shows that Pallavas who renovated
or built the temple made sure that no traces of connection with the earlier
Thondai rulers existed.
This discovery proves the authenticity of historical
information that the Azhwar had given.
Before the Pallavas, the Thondai rulers had
patronised Parthasarathy temple. Even before them, this temple was patronised
by Thennan
Pandyan who built the city of Mylapore. The Azhawar gives this
information on Mylapore in his verse. Thus we find the literary references to
be authentic and therefore reliable.
Three instances will be discussed here to drive home
the point that Tamil literature of yore had been helpful in putting together the
missing pieces in archaeological, epigraphic or cross referenced inputs from
other texts and other parts of India. The first instance deals with the
expeditions made by the Tamil Kings to the Himalayas.
Reference to expedition to Himalayas.
The more recent history of a Tamil king having made
an expedition to the Himalayas is that of Cheran King Seguttuvan.
He wanted to build a temple for Kannagi who lived during his times. From
Silappadhikaram we come to know that the images of Gods were made from the
rocks cut out from Pothigai
hills and bathed in river Cauvery before carving out the
image. (3) Kannagi’s
life and impact was extraordinary that it was decided that her image must be
carved out from the rock taken from the Himalayan Mountain and bathed in the
Ganges. It remains a big mystery from which part of the Himalayas the rock was
procured.
Senguttuvan was not the only king to have gone to
the Himalayas. The kings of all the three dynasties of Tamil kingdoms (Chera,
Chola and Pandyas) had gone to the Himalayas in times before Senguttuvan. They did
not make simple visits but had gone with huge armies accompanying them. Anyone
who opposed them was vanquished and who accepted their supremacy was spared. They
reached some part of the Himalayan Mountain and engraved the emblems of their dynasties
as a kind of ‘Tilak” on the forehead of the
Himalayas.
Two questions arise from this information. One is
the location in the long range of the Himalayan Mountain where they engraved
their emblems. Is it the same location or did they go to different locations?
Whatever it could be, what was the rationale behind choosing a specific
location? These questions further lead us to wonder what actually made them go
the Himalayan Mountain all the way from their kingdoms.
The second question is why there is no reference to
these Tamil kings and their expeditions in any north Indian records.
The search into Tamil texts to find answers for
these questions does give us some leads which bring out many hidden events and
ideas of past history of India. Before proceeding to answer these questions let
us see a brief note on the kings who went to the Himalayas to engrave their
emblems.
Tamil kings who engraved their emblems
on the Himalayas.
Cheran King.
A Cheran king by name Nedum
Cheralaadhan got a title “Imaya Varamban”
meaning “Himalayas as the boundary” owing to his
expedition to the Himalayas where he carved out the image of his emblem the “Bow”
(4)
The Sangam
verse on this king compares him with Akrura
of Mahabharata times. The verse describes Akrura as a courageous one in having
gone as an emissary to the Kauravas. The verse says that this Cheran king was
like Akrura in his courage and also in charity. (5)
This information on Akrura as an emissary is found
in Srimad Bhagavatam when he was asked by Krishna and Balarama to go to
Hastinapur to gather information on the mood of the Kauravas. (6)
Akrura with Krishna and Balarama, Gopi Nath Temple
One might tend to dismiss the comparison with Akrura
as a poetic way of tribute to the king. But why the poet chose Akrura of all
the people is a matter worthy of analysis. Even Krishna himself had gone as an
emissary on behalf of the Pandavas. The poet could have as well compared the
king with the more popular Krishna if glorification was his sole aim. That he
didn’t do so gives the impression that there was some parallel between Akrura
and the Cheran king in some way. The comparison with Akrura in particular gives
a hint on a similar mission that this king might have undertaken in the past
which is not known to us.
The other reference to Akrura as a charitable one in
this Sangam poem is also true as we find a reference to him as a charitable one
– ‘dAna patE’- in Bhagavatam. (7)
In Tamil encyclopedia by name “Choodamani Nigandu”, Akrura is mentioned as the first
among the 2nd set of seven Philanthropists (idai ezhu vallal - இடை
ஏழு
வள்ளல்).
The Sangam text making the comparison with Akrura for his philanthropy and also
courage in entering the enemy’s den as an emissary is indicative of similar
events and traits in this Cheran king. This also shows that the story of Akrura
was popular in Tamil lands and people had chosen to view their king in the
likeness of Akrura.
Another interesting connection with Akrura comes in
the context when he was addressed by Kamsa as the Master of Charity (dAna
pati). Kamsa conducted a Bow
Sacrifice (Dhanur yaga) for which he wanted Akrura to invite Krishna and
Balarama. {In that conversation Kamsa addressed Akrura as the Master of
Charity.}(8)
Krishna breaking the Bow at Bow- Sacrifice
Bow is the royal emblem of the Cheran dynasty. More
than anybody else from any part of Bharat, the Cheran king was the right
candidate to have conducted a Yaaga for Bow. But a sacrifice for bow was done
by the Bhojas in Mathura who were basically known for expertise in wrestling.
It raises some questions like whether the Cherans
were originally connected with Bow sacrifice.
Did Kamsa invite the Cheran king of that time for
the Bow-sacrifice?
Did the Cheran kings get acquaintance with Akrura on
that occasion of the Bow sacrifice?
Cheran kingdom had existed during the times of Kamsa
as there is reference to Cheran army in Mahabharata as having taken part in
Kurukshetra war.
There is also a verse in Sangam texts on a Cheran king who offered food for
the armies of both sides in Kurukshetra war. In fact the Cheran king
under discussion in these passages had come in the lineage of that king who
served food in the Kurukshetra war!
Another information on this king with some history
hidden behind, pertains to the description of a garland he was wearing. The
same verse that compares him with Akrura says that the king was wearing a
garland made from the gold of the crowns of 7 kings defeated by him. The names
of the 7 kings are not known. Perhaps some future discovery of a coin or
inscription might give their names.
At that time, these sources written in
Sangam Tamil would help us understand the connections!
All the above details on the Cheran king indicate
one thing – that he was skilled and charitable as Akrura and invincible in war.
He crossed many countries on the way to the Himalayas. He would have made an
impact throughout his path either by fear or friendship. This expedition could
have given scope for Tamil people (his army men) to mingle with the people of
different regions. Some of his army men could have stayed back or brought
people back to Cheran land by marriage or friendship. Thus the probability of
mixing among people from Tamil lands with those in other parts of Bharat till
the Himalayan ranges had existed during expeditions such as these.
Cholan King.
Among the Cholan kings, a king by name Karikaal Cholan went to the Himalayas to engrave the
“tiger” emblem of his dynasty on the side of the mountain. This king was
credited with having built the Grand Anicut
across the river Cauvery in Trichy.
A Sangam verse on him sung on his death says how
this king followed Vedic life by doing yajnas, one among them done on the Eagle shaped homa kunda.(9)
There exists a verse on this king in the
inscriptions of the copper plates unearthed in Thiruvalangadu on how he got his
name as Karikaala / Kalikaala. This is contrary to the popular belief that this
king got the name Karikaal owing to a fire accident in which his legs were
affected and turned black. But the reason given in the inscription is more
appropriate.
The title as Kari- kaalan is understandable from the
many victories he scored. He subdued both Pandyan and Cheran kings and many
other kings of smaller regions. This king had no enemies on the west or south
of his territory. (His country was on the east with his capital at Poompuhar in
the eastern shore.) So he wanted to go to the north to check whether there was
anyone in the north to challenge his supremacy. And his sojourn kept going
endlessly in the north with no one to stop him until he was stopped by the
Himalayas. This made him hit the mountain by chiselling out the emblem of his
dynasty. This is poet’s description of the expedition to Himalayas (10)
But in reality, he did plan to go to the Himalayas
to carve out his emblem as expression of his success. This is known from later
day texts on him which say that he went to Kancheepuram to get an instrument
called “Chendu” with which he could cut the
rocks.
{The hidden history in this is that the first ever
stone-cutters in Tamilnadu came from Kancheepuram or Thondai region. Stone inscriptions
appeared in Tamilnadu thanks to these stone cutters. Their first contribution
is the construction of Grand Anicut
across Cauvery which they did in return for Karikaalan having spared them from
his wrath. (Details later). Pallavas
were their patrons and it is possible that they took their skill to as far as Angkor Wat
under the influence of Pallavas.}
Silappadhikaram gives information on the kings he
met on his way and the tributes he received from them. This list consists of the
king of Vajra country near river Son, king of Magadha and of Avanti kings. It
is apparent that these kings either wanted to avoid war with Karikaala or were
in good friendship with him. Somewhere in North India and in North Indian
chronicles, Karikaalan might have left a trace of his trail. As of now, the
Tamil texts stand as the only source to cross check and look for more info
where it does not seem to exist.
Another important feature of Karikaalan’s expedition
is the description of the architectural value of the gifts given by the three
kings mentioned above. Their architecture was traced to none other than Mayan who built the Indraprastha for Pandavas. That
once again opens up another window into the historicity of Mahabharata and
Mayan whom Arjuna saved from forest fire in return for which Mayan built him
the palace at Indraprastha. (11)
Pandyan King.
The name of the Pandiyan king who went to the
Himalayas has not been mentioned openly in any of the texts. But many texts do
speak of this expedition of the Pandyan king. This king engraved not only his
own emblem (fish), but also chiselled out the emblems of Cholas and Cheras on
both sides of the fish. A verse to this effect is found in Silappadhikaram. (12)
The same information is found in the copper plate
inscriptions of the Pandyans discovered in a place called Sinanmanur. They say that a Pandyan king engraved all
the three symbols on the Himalayas.
Source :- Sinnamanur
Copper Plates
Though the name of this Pandyan king is not
outwardly mentioned in any text, we are able to zero in on the name from Periyaazhwar’s verses on
Vishnu.
Periyaazhwar
In two places Periyazhwar speaks about a Pandyan
king, one of which mentions the place in the Himalayan range where he engraved
his emblem.
It is
“parupapdatthu kayal
porittha pandiyar kula pathy” (Periahwar thirumoazhi 5-4-7)
{பருப்பதத்துக்
கயல்
பொறித்த
பாண்டியர்
குலபதி}
This line indicates the place as “Paruppatham” in the
Himalayan range.
The 2nd verse mentions the name of a king
as KOn Nedumaaran.
“Konnavil koor vEl kOn nedumaran (Periahwar
thirumoazhi 4-2-7 )
{கொன்னவில்
கூர்வேல்
கோன்
நெடு
மாறன் }
Scholars think that this king was the contemporary
of Periyazhwar. But the cross reference from another Tamil text called “Paandi-k-kovai” establishes that this king belonged to
the olden location, and it was he who engraved the Pandyan emblem on the
Himalayas.
The verse in which the above line by Periyazhwar appears
narrates a victory of the king which was attributed to none other than Lord
Vishnu. The same narration is found in Pandi-k-kovai thereby establishing that
Periyazhwar was indeed making a reference to this king of an olden time.
A puzzling feature in the 10 verses of Periyazhwar
in which this appears is that he speaks about Thirumalirum Cholai (popularly
known as Azhagar malai situated near Madurai) of the South!.
Wherever the Pandyans had settled there they had
established an abode for their patron couple, Meenakshi- Sundareswara and also
for Vishnu who had helped them. When those abodes were lost in waters, they
created them again in the places where they settled. That is how there exists the possibility of a Then- Thirumalirum Cholai (Thirumalirum Cholai of the South) which the Azhwar praises in 10 verses. The olden Pandyan Kon Nedumaran was connected with THAT southern Thirumalirum Cholai.
Today’s Meenakshi temple and Azhagar temple of
Madurai are the recent versions of the sunken temples in what was known as Kumari-k-kadal (Kumari
ocean) which was the original name for Indian Ocean.
Further details on Paruppadam in the Himalayas, its present name and
KOn Nedumaram will be discussed in the next article.
(To be continued)
References:-
1. Periya Thirumozhi – 2-3 -10
தென்னன் தொண்டையர்கோன் செய்த நன் மயிலை திருவல்லிக்கேணி
2. Periya Thirumozhi – 2-8- 10
மன்னவன் தொண்டையர் கோன் வணங்கும்
3. Silappadhikaram:- Chapter 25 – lines 116 to 125
4. Padhitrup patthu:- 2nd group of 10 poems.
5. Padhitrup patthu:- Verse 14.
போர் தலை மிகுந்த வீரைம் பதின்மரோடு
துப்புத் துறை போக்கிய துணிவுடை ஆண்மை
அக்குரன் அனைய கை வண்மையையே
6. Srimad Bhagavatam – 10-49 http://bhagavata.org/canto10/chapter49.html
7. Srimad Bhagavatam – 10- 36-28 http://www.vedabase.com/en/sb/10/36/28/
8. Srimad Bhagavatam – 10-36 http://bhagavata.org/canto10/chapter36.html
9. Purananuru - 224
10. Silappadhikaram:- Chapter 5- lines 93 to 98
11. Silappadhikaram:-
Chapter 5 – lines 94 to 110.
12. Silappadhikaram:-
Chapter 17 – lines 1& 2
கயலெழுதிய இமய நெற்றியின்
அயலெழுதிய புலியும் வில்லும்
