Nandas of Nandavar origin

Nandavara is a settlement on the bank of the Netravati River, in Bantwal taluka, at Dakshina Kannada, Karnataka, India. It is around 25 km from Mangalore.

Nandavara once had royal associations: there were many palaces and temples in the area. None, nor the fort built by the kings, survive today. Nandavar was a very ancient and renowned place. For centuries it was also a historical center. Nandavara was the capital of the Nanda Dynasty, which ruled this region for several centuries. The name Nandavara is derived from a combination of two words, nanda and pura. The Nanda kings established their kingdom on the bank of the Netravati River, and built a fort and a palace. The place came to be known as Nandapura, which in course of time became well known by the present name of Nandavara.

Sites of historical significance that exist today include the Sri Veerabhadra shrine, the Shri Vinayaka Shankaranarayana Durgamba temple and the Sri Veera Maruti temple. The neglected Sri Siddhi Vinayaka Shankarnarayana Durgamba temple has been renovated and restored, and it equipped with facilities for social welfare activities.

Let us see who are these Nandas or they connected with Famous Nanda Dynasty of North?


Local Legend
The name "Nandavar" is derived from a combination of two words: "Nanda" + "Pura" (Just as "Baana" + "Pura" = "Baanaavara"; "Brahma" + "Pura" = "Brahmaavara"). Since this was the "Pura" (abode) or the kingdom of the Nanda dynasty, this was called as "Nanda Pura", which in due course became "Nandavar".

According to another version, this was called as Nandavar because the kings of the Nanda dynasty had built an enclosure of a wall encircling this town. It is thus clear that here ruled the kings of Nanda dynasty. Even to this day the local people hold that the Nandas were Harijans by caste. They must have been the original inhabitants of this place. Hence it can be said that they were ruling here from the very ancient time, and they were the cause for the name of this place. From our present study, however, it is not possible to say categorically as to when they commenced their rule here.

Nanda Dynasty of North India
The name of the Nanda dynasty can be found in the ancient Indian history. As is well known, with the help of Chanakya, Chandragupta Maurya, the grandfather of the famous Ashoka, had established his kingdom defeating and exterminating the Nanda kings. It is not known whether a part of the very same Nanda dynasty came down and settled here, and ruled from this place also.

A Perfect Identity between the Two Royal Families
There is a perfect identity between these two royal families. Just as the Nandas who ruled from our Nandavar were Harijans by caste, the Nandas who preceded the Mauryas in North India also did not belong to the first three categories of the "chaturvarna" system. By a study of their tradition, ideology, and food habits, etc. it must be said that they belonged to the fourth category. Hence, besides the similarity in their names, there is also found a social identity between these two dynasties.s in so

Did the Nandas of North India come down to South?
It is quite possible that having lost their royalty and power in North India, the Nandas who were inimical to the Mauryas, might have come down to this part of the South India, and with the background of their previous experience in administration and rulership, might have established themselves here and assumed the reins. The Great Chandragupta Maurya renounced his throne and came to Sravanabelgola near to Mysore is well known fact. The bank of Netravati River with its copious and perennial flow of water might have been found as an ideal place for their kingdom. However, some ancient edicts of North Karnataka bear ample testimony to the rule of the Nanda kingme parts of west Karnataka. But no evidence as to the names and the number of Nanda kings who had ruled our Nandavar are available. But the fact that they were ruling from here till the 15th century A.D. is clearly known.

Nandapura Becomes Nandavar
Thus, the Nanda kings established their kingdom on the bank of the Netravati River, built a Fort and a palace, and residential quarters for not only the Ministers and the other authorities, but also for the serving staff, the soldiers and the businessmen. Hence this place came to be known as "Nandapura", which in course of time became well known by the present name of "Nandavar".

Bangarasa's Advent at Nandavar
During the 15th century A.D., one early morning at 5 o'clock, Laxmappa Bangaraja the First, who was then ruling from Bangadi of Belthangdi Taluk, in Dakshina Kannada, was traveling to Mangalore by boat, passing the river bank of Nandavar. At that very moment, on a sand dune, at a little distance, to the east of the local Ganapathi Temple, two "Kavada" birds were chirping. The astrologers, who were then accompanying the king, hinted to him that if the "Kavada" birds were to sing at that hour of the dawn, it was an indication of the existence of valuable treasures there and hence that place was very well-suited for building a palace. Accordingly, with the help of one Nandiraja Ballala, hailing from the border of a place known as "Sajeepa", the Banga king built his palace, as stated by Late Ganapathi Rao Aigal in his book entitled, "The History of Dakshina Kannada".

Bangarasa vs. Nandaraya of Nandavar
During the time of construction of his palace here, the Banga king declared war on Nandaraya who was the then ruler of Nandavar. Bereft of support from the local people, and being of low caste from the then standard, none came for the support of Nandaraya. Consequently, he lost his life in the battle, and the public looted his wealth. Hence came into vogue the adage in Kannada, meaning that the "Nandaraya's life had gone to dogs". Thus, ended tragically the Nanda dynasty, and a pall of gloom descended on Nandapura.

Bangarasa who exterminated the Nanda dynasty and commenced his rule in Nandavar in 1417 A.D., built a tall mud fort around his palace, and erected therein a shrine dedicated to Veerabhadra. But neither Bangarasa nor his successors could rule the kingdom in peace and tranquillity. There used to be frequent skirmishes and battles between him and the neighboring Chowta king and Domba Heggade of Vittal. Due to the repeated murders, loot and decoity indulged in by the aliens and enemies alike, there commenced and prevailed in Nandavar strife and anarchy. Nandavar became a prey to the Mohammedan Aggression.


Nandavar kings are from North?
This appears to be a myth. The Nanda kings of North and Nanda kings of south seems to separated by more than 1500 years and much more distance. Kings linking themselves to epics and famous royal families is common India, here Nandavar kings seems to have linked themselves to Nanda Dynasty of North. Also to be noted is Buddhist kings are called shudras by Brahmins.

Controversies of Kural by valluvar

Let us see some of the controversies sorrounding Kural.
Last 25 chapters
The last 25 chapters are split into two parts, premarital and marital love, separately, yet because of their different style there is controversy whether these chapters were part of the original work because many of principles in this chapters are contrary to what is discussed in previous chapters.
Author
Very little is known conclusively about the life of Tiruvalluvar.As per Tamil tradition, he is believed to have lived some time before Tholkappiar .His wife name is vasuki.
Textile weaver
He is said to have been a textile weaver by profession, who led an austere life. His devoted wife was named Vasuki. The name Valluvan is ambiguous as well: it may have referred to his caste/occupation and may not have been his real name. There is a distinct caste to this day with this name, among the Tamils whose traditional occupation used to be textile weaving who trace their ancestry to valluvar. However, the question of whether the author was named after his community or vice versa, has never been satisfactorily answered.
Untouchable
Pope begins his introduction by discussing the issue of Thiruvalluvars caste. While Thiruvalluvar's biography was generally acknowledged to be legend, certain aspects of the legend were seen by most scholars as based upon historical fact. One of these was his low-caste origin. As Pope explains, the name Valluvar was an honorific, meaning teacher or priest, traditionally given by the paraiyar (the untouchables of the Tamil country) to the learned men of their community.
Truth is nothing is known about the author other than his name is valluvan.
Place
Legends abound about the birthplace of Thiruvalluvar.
Mylapore (chennai)
According to one legend he is supposed to have been born and lived in Mylapore,an ancient part of present day Chennai city. Author lived in Pallava times,who also patronised jainism.
Madurai
Another legend associates him to Madurai,the ancient capital of the Pandya rulers. This second legend probably has its origins due to the fact that Pandya rulers promoted Tamil by patronising a lot of Tamil poets and Thiruvalluvar is supposed to be one of them. In fact, some folklore cite that Tirukkural was introduced to the world by Tiruvalluvar in Madurai’s Tamil Sangam.
Valluvanadu
During the 9th century A.D. a Valluvanadu existed in Kerala. But exact location of valluvanadu is disputed.
Valluvanadu-palaghat
The Valluvanadu of the Palaghat district was ruled by Valluvakon in the ancient times. In the laterdays Nairs who entered Kerala annihilated or assimilated the Valluvars of Palaghat and occupied the land. The king of Valluvanadu was called Valluvakonathiri Moopil Nair.The Valluvanad is associated with bravery as most of the Chavers or the suicidal army of Kerala was derived from the Valluvanad area. The Valluvanad Chavers participated in the Mamankam a festival held every twelve years in which, the Chavers tried to kill the Samudhiri the king of neighbouring kingdom even though they were quite aware impossibility and the possibility definite death.
Valluvandu- Wayanad
At Wayanad district the Valluvans are believed to have their kingdom at Valluvady near the Kerala Karnataka border. At Valluvady many artifacts of Valluvars including golden artifacts are believed to be found.
Valluvandu- Kanyakumari
There are also recent claims by Kanyakumari Historical and Cultural Research Centre (KHCRC) that Valluvar was a king who ruled Valluvanadu in the hilly tracts of Kanyakumari district of Tamil Nadu. Though this recent claim comes through research, many questions remain unanswered.

Dating
Caldwell and Pope dated the text to the 8th—10th centuries C.E., while the majority of Tamil scholars placed it in the late Sangam period whose period is disputed. Modern scholars like Zvelebil favour a date earlier than that of Caldwell and Pope to 7th century.
Cladwell
Caldwell argued that of Tamil was both the oldest and the least dependent upon Sankrit. But even while granting the antiquity of the language, he dismissed the antiquity of Tamil literature. The oldest of it could not be older than the 8th — 9th century C.E. Caldwell further questioned ancient Tamil society's exposure to the higher forms of civilization, such as art, science or religion, prior to the arrival of Brahmins; Dravidian religion, for instance, prior to their advent, had been a sort of demonolatry or primitive Shamanism.
Silapathikaram
If X mentions Y then Y is earlier, probably a hundred years earlier than X. This works well in some caes. Kural is mentioned in Silapathikaram and manimekalai.So kural is before that but silapthikaram date is also disputed. So how do you date kural.
Grammer
Thirukkural does not adhere to the rules of Tholkappiyam, the Grammar book. This shows that this book has preceded Tholkappiyam which is not the widely held view.
Faith
Tiruvalluvar’s faith is disputed. There are claims he is Hindu, Jain, Buddhist and even christian , let us see.
Jain
  • The phrase `malar misai Ekinaan'that appears in the first chapter. Roughly translated:malar misai Ekinaan = one who went towards or reached the flower. If the meaning for the verb Ekuthal'is given . scholars say `malar misai Ekinaan' is Mahavira. It seems the iLangO adikaL in his work `silappadhikaaram' uses the same phrase to refer to Mahavira.
  • The third kural, in the first chapter is translated by Prof. P.S.Sundaran as: Long life on earth is theirs who clasp. The glorious flower-embedded feet In his notes he writes: "Flower-embedded feet may refer either specifically to Aruhan, the Jain God who is usually represented as standing on a flower, or to God in general whose seat is not only in haven, but also in the flower-shaped-heart of his devotees." "Aruhan" (Arhant) can be any one of the 24 Jinas.
  • Comparing the kural verse with a verse in Bhaktaamar Stotra, composed by Mantungacharya. The 44 verses of Bhaktaamar praise the first Jina (just like the first chapter of Thirukkural), as mentioned in the last quarter of second verse: ... stoshye kilaahamapi tam prathamam jinendram .. I will also praise the first Jina. The second half of the 32nd shloka is: paadau padani tava yatra Jinendra dhatth, padmani tatra vibudha parikalpayanti.. wherever you put your feet, gods create lotus flowers. mostof the verses of the first chaper can also apply to Gautama Buddha, since he is also "one who has conquered his five senses",however the mention of Aadi Bhagavan make it clear that it is the first Jina being praised.
  • Professor A Chakravarty identifies the author of the Tirukkural text as the same Kundakunda Acarya and identifies places in the South with him. He offer the opinion that the Kural was of his authorship, the only one he wrote in the local language of the Tamils among whom he lived and which he sent through a friend, or disciple of his to Madurai to get approval from the Tamil Sangam. But this theory of present date and has no basis.
  • Tamil tradition identifies an Eladhi Nayanar in close proximity to Valluvar, Under these somewhat negative proofs,Kundakunda might have fathered the work and might have underscored the relationship of Eladhi Nayanar with the Valluvar of the Kural for among his own many names Elacarya is given as one. But this is a legend of 13th century making in supporting antiquity of another lengend avvaiyar.
  • Section devoted to vegetarian food, the author distinctly condemns the Buddhist principle of purchasing meat from the butcher. Buddhists Say that they are not to kill with their own hands but may purchase meat from slaughter house. The author of the Kural in unmistakable terms points out that the butcher's trade thrives only because of the demand for meat. Butcher's interest is merely to make money and hence he adopts a particular trade determined by the principle of 'supply and demand'. Therefore the responsibility of killing animals for food is mainly on your head and not upon the butcher's. This is clear jain mind working against buddhist.
  • The Jaina commentator of the Tamil work called Neelakesi freely quotes from this Kural, and whenever he quotes, he introduces the quotation with the words "as is mentioned in our scripture". From this it is clear that the commentator considered this work as an important Jaina scripture.
  • Non Jaina Tamil work called "Prabodha Chandrodaya". This Tamil work is evidently modelled after the Sanskrit drama Prabodha Chandrodaya. This tamil work is in Viruttam metre, consist of four lines. It is also in the form of a drama where the representatives of the various religions are introduced on the stage. Each one is introduced while reciting a characteristic verse containing the essence of his religion. When the Jaina sanyasi appears on the stage, heis made to recite that particular verse from the Kural which praises the Ahimsa doctrine that "not killing a single life for the purpose of eating is far better than performing 1000 yagas". Kural was characteristically a Jaina work. Otherwise he would not have put this verse in the mouth of 'Niganthavadi' ( a Jaina).
Hindu
  • The very arrangement of the book into 3 divisions (muppaal)is a vedic concept of Purusharthas, dharma, artha and kaama. He left out the 4 th division, Moksha, because adherence to the principles of the first 3 will automatically elevate one to Moksha or Liberation from the cycle of life and death.
  • The compartmentalization of the ‘adhikaras’ into the mystic number 108 for Dharma (aram) and Artha (poruL) also is indicative of a definite plan to present his bookon the vedic notion of spirituality. The choice of the term, ‘Adhikaram’ itself for the chapters is indicative of the vedic practice of Yatho-desa paksham – which means the spread of control / influence by itself and its own sake, that is, the message of Kural will spread by itself the message of Purusharthas.
  • The positioning of adhikaram, ‘voozh’ (destiny) after dharma (aratthu-p-paal)is also demonstrative of a Vedic influence. How-much-ever dharmic one may be, one can not stop or escape from the interference of ‘oozh’ or destiny is the message given at all ages, from Gita onwards (one has control over one’s actions only, not on the results) to Silappadhikaaram (oozh vinai urutthu vandhu ootttum)and this has been aptly given as a finale for Aratthu-p-paal.
  • The only source book he quotes for all rules is the ‘nool’The ‘nool’ that he often speaks in kural is the Vedas and he has repeatedly glorified the ways the ‘Saandror’ or Aryans.
    “kadan enba nallavai ellaam kadan aRindhu
    saandraaNmai mEr koLbhavarkku.”
    “saman seidhu seer thookkum kOl pOl amaindhoru paal
    kOdaamai saandrOrkku aNi”
  • Brahmins (anthanar) and Vyakarana sastras (725)are the respected ones he looks at, for any reference to acts of dharma.
  • Devas and their habit of receiving Havis from humans are often mentioned by him.
  • He disapproves animal sacrifice in yajnas but not yajnas themselves,giving indication of his leanings towards vedic practices and his willingness to usher in modifications – which is what sages too had said for kali yuga.
  • The Vamana avatara is clearly mentioned in kural 610 where he tells that the king must be like “ulagu aLandhaan”,Vamana in conquering worlds.
  • He makes a veiled mention of Rama’s valour in kural 773 for showing mercy to the enemy in the war field when he is down in spirits. Most important of these is his veiled reference to Rama in his opening verse.These ancient norms of poetry were aimed at spreading and preserving the greatness of the Lord or God who had been praised by the poet. The praise of the Lord to live long can not just be empty words but it also must incorporate certain features that help in making the Lord and his name immortal.We come across such norms in Choodamani nigandu, given as sutras and Thirukkaural had followed these ancient norms and had indicated his Lord, his Ishta devatha as Rama!! One will be surprised to know that these norms were in tandem with certain rules of astrology, meant for longevity and greatness!
  • Thiruvalluvar begins his book with a worship of god.The Akaara Brahman is indicated in his very first verse as also the Bhagam (6 qualities) of Bhagavan – a vedic concept.Akaara Brahmam is equated to Vishnu in Bhagavad Gita.
  • He has indicated his God – ishta devatha in this verse – ‘agara mudala..’
    It has been a practice in ancient times for the poets to reveal their God or Lord or the Lord of the song (paattudai-th-thlaivan)in their first verse as a puzzle. Thirvalluvar too had done that.
  • Vaiyapuri Pillai has said:"There are many couplets of the Kural that are either translations or
    adaptations of Manusmriti”, such as:
    - Kural 57 and Manusmriti IX:12
    - Kural 41 and Manusmriti III:78. This verse of smriti, Pillai points
    out, has been reiterated by Tiruvalluvar more than once.
    - Kural 396 and Manusmriti II:218 "
  • He talks about "destroying the five senses", which you can see in upanishads and bhagavat gita. Concept of multiple birth is a hall mark of Hindu dharma. Undoubtadly, TiruValluvar endorse future birth. Destruction of ego: this is another characteristic aspect of Vedic religion.
    Kural - 346
    Who kills conceit that utters 'I' and 'mine',Shall enter realms above the powers divine.
    He who destroys the pride which says "I", "mine" will enter a world which is difficult even to the Gods to attain.
    Kural - 348
    Who thoroughly 'renounce' on highest height are set;The rest bewildered, lie entangled in the net.Those who have entirely renounced (all things and all desire) have obtained (absorption into God); all others wander in confusion, entangled in the net of (many) births.
    Kural - 349
    When that which clings falls off, severed is being's tie;All else will then be seen as instability.
    At the moment in which desire has been abandoned, (other) births will be cut off; when that has not been done, instability will be seen.
    Kural - 350
    Cling thou to that which He, to Whom nought clings, hath bid thee cling, Cling to that bond, to get thee free from every clinging thing.
    Yama, the god of death, a Hindu entity
    Kural-269
    E'en over death the victory he may gain,If power by penance won his soul obtain.Those who have attained the power which religious discipline confers, will be able also to pass the limit of Yama, (the God of death).
  • Kural-24 to Kural-27 is without any doubt part of the Upanishadic, Yogic and Tantric traditions.
    Kural-24
    He, who with firmness, curbs the five restrains,
    Is seed for soil of yonder happy plains.
    Kural-25
    Their might who have destroyed 'the five', shall soothly tell
    Indra, the lord of those in heaven's wide realms that dwell.
    Kural-26
    Things hard in the doing will great men do;
    Things hard in the doing the mean eschew.
    Kural-27
    Taste, light, touch, sound, and smell: who knows the way
    Of all the five,- the world submissive owns his sway.
Christian
  •  Deivanayagam, has claimed ' Porivaayil Aintavittan' has reference to Jesus Christ, who sacrificed himself in human form with the five senses complete, on the symbol of the cross, so that humanity may be redeemed and ennobled towards an eternal life.

  • M Deivanayagam says Thiruvalluvar was a Christian and a disciple of St.Thomas and most of the Saiva Sidhantha and the vivid knowledge found in Thiruklural were nothing but the sayings of The Bible.
This is just attempt to spread christianity and there is no basis of this claim.
Translation
It is maintained by a well known Tamil scholar that the work is a faithful translation of the Dharmasastra by Bodhayana. Many Sanskrit words are found in this Kural and from among the traditional doctrines some are also treated therein. Let us see.

This Bodhayana Dharma Sastra, since it is based upon the traditional Varnasrama, keeps to the traditional four castes and their duties. According to this conception of Dharma, cultivation of the land is left to the last class of Sudras and would certainly be infra dig for the upper class to have anything to do with agriculture. The author of Kural, on the other hand placed agriculture first among the professions. For he says, "living par excellence is living by tilling the land and every other mode of life is parasitical and hence next to that of the tiller of the soil".
 
Another interesting fact mentioned in Dharma Sastras is the mode of entertaining guests by the householders. Such an entertainment is always associated with killing a fat calf; the chapter on guests in Bodhayana Dharmasastra gives a list of animals that ought to be killed for the purpose of entertaining guests. This is necessary part of Dharma and violation of it will entail curse from the guests in the firm belief of those who accept Vedic ritualism as religion. A cursory glance at the corresponding chapter in the Kural will convince any reader that Dharma here means quite a different thing from what it means in the Dharma Sastras of the Hindus. Hence we have to reject this suggestion that the work represents merely a translation of the Dharma Sastras for the benefit of the Tamil reading people

What scholars opine about Tirukkural.
  • There is a distinct intellectual relationship of  the Arathupal of Kural with  the Ramayana, Mahabharata, Parasara Samhitha, Srimad Bhagavatham, Rg Veda and 
  • Porutpal has very many similarities with Kamanthaka Neeti, Artha Sastra of Kautilya, Sukra Neeti, Bodayana Smrithi 
  • Kamathupal reflects many a thoughts from Kama Sutra of Vatsyayana. (Sri V.R. Ramachandra Dikshidhar)
  • More than twenty five pure Sanskrit words have been borrowed from the Sanskrit Language and incorporated  in the body of the Kural by Valluvan as well as according to Mr.Vyapuri  Pillai  time it was written in the 6th century AD.  (S. Vyapuri Pillai)
  • Aran, Iyalbu, Ottrar, Duthar Adhikarams in Kural reflects the thinking of Kautilya's Artha Sasthra (S. Vayapuri Pillai) 
  • Valluvan did codify the Kural in the present format and there has not been much of any differentiation in presentation from its time of origin. 
  • What Kural says in Tamil has been told by various rishis in Sanskrit which can be found in the very many ancient philosophical literature available in India.  
  • One of the most important points to note is, in Kural Valluvan has never discussed the Tamils, by name, nor has he referred to the various Tamil  kings of the Chera, Chozha and Pandiyan dynasties and their histories.  In contrast, they are available in plenty in the Sangam Literature.
  • Valluvan has never used the word Tamil or Tamizhan in the Kural. 
  • Neither does Valluvan talk about the life and times of Tamilians in Tamilnadu, in his Kural.
Sources
Non Random Thoughts
S. N. Srirama Desikan, Research Scholar - Tirukkural published by Ganghai Puthaga Nilayam, Chennai 1991

Origin of Idly

Simple dish Idly has been in controversy regarding the origin.

Idly in literature
‘iddalige’, first mentioned in a Kannada work Vaddaradhane of Sivakotyacharya in 920 AD. The Sanskrit Manasollasa of 1130 AD has ‘iddarika’. Tamil apparently only first mentions ‘itali’ in the 17th century.

Gujarati origin
Gujarat have IDADA which is steamed dhokla made from same ingredients as Idly.Namely Urad dhaal and Rice which are fermented overnight and next day steamed.Gujarathis claim Idaly is a dish which came to south from Gujarat during 10/12th century AD.when lot of silk weavers from saurashtra came to south via Maharashtra.The dukkia is first mentioned in AD 1068 in Gujurathi Jain literature, and dhokla appears in AD 1520 in the Varanaka Samuchaya. Besan flour is fermented overnight with curd, and steamed in slabs which are then cut into pieces and dressed with fresh coriander leaves, fried mustard seeds and coconut shreds. A coarser version is khaman and both are popular breakfast and snack foods in Gujurat. But we have to note that Gujart was ruled by chalukyas and Rastrakutas for many centuries before that and Idada may be from iddalige. Since we dont find references to that before that.

Indonesia origin
Acharya notes:the use of rice grits along with urad dhal,the long fermentation of the mix, and the steaming of the batter to fluffiness. Only after 1250 AD are there references to what seem to be idlis as we know them. Achaya’s contention is that this absence from the historical record could mean that idlis are an imported concept — perhaps from Indonesia which has a long tradition of fermented products, like tempeh (fermented soy cakes), kecap (from where we get ketchup) or something called kedli, which Achaya says, is like an idli. This is plausible enough given the many links between Southeast Asia and South India, through rulers and traders. Acharyra also adds many legendary stories ,but there is no basis for them. When we look forward to literary evidences in Indian literature , Acharya does not give any in Indonesia.
Heuan tsang says no steaming vessels south india in seventh century.But steaming vessels are not required for steaming dishes , steam can be produced using cloth over the vessel, still this method is used in south India.

Karnataka origin
Vaddaradhane by Shivakoti Acarya ( Rashtrakoota times)of the 10th century names Iddalige ( Idli ), Holige (Poli) and Savige ( Vermicelli). The 12th century encyclopedia Manasollaasa of Somashekhara Ballala III (Kalyani Chalukya) is a veritable treasure house of recipes and cooking styles. Lets not forget that these were empires with catholic tastes and wide trading hinterlands.

Tulu and kannada dishes
Many old words appearing in the Vaddaradhane,but extint now in modern Kannada, are existing still in Tulu even now.Like "muttukadi","baikam"(Baikampadi) etc. Hale(Old) Kannada and Tulu shared many words. They also should have shared rice dishes like iddli(<-iddalige). We are handicapped by the absence of Tulu texts dating back to 10th C. AD or older ones.Compare this with the numerous leaf based steam cooked Tulu rice dishes similar to iddli in technology.However it is difficult to trace the antiquity of these leaf-wraped precursors of iddlis. Since,leafy vessels are more primitive designs than the more modern iddli cooking vessels, Tulu disheslike moode,gunda,kotte etc., can be said to be actual ancestors of the modern iddlis.

The first appearance of the term in the literature need not mean the origin of the dish around that time, so the origin of this delicious dish has to be karnataka. So Idli is defintely a Karnataka dish.

Origin of Ikshvaku Dynasty

The Ikshvakus (Sanskrit इक्श्वाकू Telugu ఇక్ష్వాకులు) were one of the earliest dynaties of Andhra pradesh. They ruled the eastern Andhra country along the Krishna river during the later half of the second century CE. Their capital was Vijayapuri (Nagarjunakonda). Some scholars have suggested that this dynasty was related to the ancient Ikshvakus of Hindu mythology. Rama of Ramayana, who is considered as the incarnation of Vishnu belonged to the line of Ikshvaku. According to Hindu mythology, Ikshvaku, who was the Manu and father of Kukshi, was the founder of the Suryavanshi dynasty, reigning from Ayodhya at the commencement of the Treta Yuga. Archaeological evidence has suggested that the Andhra Ikshvakus immediately succeeded the Satavahanas in the Krishna river valley. Ikshvakus have left inscriptions at Nagarjunakonda, Jaggayyapeta, Amaravati and Bhattiprolu.

Let us see the facts and determine the Andhra Ikshvaku Dynasty.
Literary Sources
A Kannada poem Dharmamrita states that the Ikshvakus of Andhra were the descendents of the renowned Ikshvakus of northern India. The oriental scholars like Buhler and Rapson expressed the view that the northern Ikshvakus might have migrated south. According to the Vayu Purana, Manu, the great patriarch of ancient India had nine sons of whom Ikshvaku was the eldest. His capital was Ayodhya. He had one hundred sons, and the eldest Vikushi succeeded his father as the ruler of Ayodhya. Of the rest, fifty sons founded small principalities in Northern India. Forty eight of his sons migrated to the south and carved out kingdoms for themselves. Buddhist literature refers to the penetration of the Ikshvakus into South India and declares that they founded the Asmaka, Mulaka and other principalities. These Kshatriyas settled down in the south and became merged with the races there. In Dharmamrita a reference was made that during the lifetime of the 12th Tirthankara, a prince named Yasodhara hailing from the Ikshvaku family came from the Anga kingdom to Vengi in the south. We are informed that the prince was so impressed with beauty of the region, and the fertility of the soil that he made it his permanent home and founded a city called Pratipalpura. It is believed that Pratipalapura is the modern Bhattiprolu, a town in Guntur District.

Analysis
  • Finding lineage to ancient Mahabhrata and Ramayana dynasties is not a new phenomenon, All kings all over the country has done this.
  • Dharmamrita is a 12th century work and Ikshvaku rule existed in 3rd and 4th centuries. So this book is just quoting the legends.
  • The word Ikshvaku means bitter gourd, these myths may have been attempt to glorify their background by linking their name to Legendary Ikshvakus.
  • Vayu purana dated between 6th and 8th centuries talks mainly of Manu ikshvaku's and nothing about Andhra Ikshvaku's
  • Inscriptions refer to Ikkhaku kings
  • Asmaka , Mulaka existed before Satavahans, there is no evidence to support Ikshvaku existed prior to Satavahans. Asmaka , Mulaka were republics(Mahajanapadas), may be they were presided by Buddhist councils, so this can be attempt by Buddhist literature to link the two as Ikshvaku patronised Buddhism.
There is very little evidence to show who they are ,but they are legendary, so we see the Telugu chodas linking to them, so does many others. But may be they are just a local dyansty, we never know.

Kannada origin
It is generally accepted that Ikshvaku's are Telugu origin ,but their diety happens to be Virupaksha which shows kannada origin.

khaipnaka, Sagaraipnaka formed from Vitokha, Sagara are used for daughters of the kings which show ikshavakus as karnata /Kuntala origin. Ikshvaku princess Kodabalisiri , was possibly the queen of a Cutukula Satakarni of Banavasi.

Also the inscriptions of Nagarjunakonda have kannada influence, May they came from west that is Karnataka.

Also the Dialect shows the influence of Kannada like Kanda(kannada)- child, Chali(kannada)- cold, talava (Kannada) - Leader

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Myths of Pallava Granta Script


Pallava Granta script is touted as script from 300AD to 10 century AD to write Sanskrit , It is also spread overseas and used by locals to derive their own script. Let us analyze the facts.

Pallava Dynasty
Though Pallava history is analysed by scholars for a long time, there are still gaps in knowledge. This is especially the case with the first period of Pallava history, the period ranging from the middle of the 3rd to the end of the 6th century A.D. The sources for the history of this period being limited, very little is known about its rulers beyond their names. The genealogy of these Pallava sovereigns and the actual duration of their reigns are still unsettled. Whether all the members mentioned in the charters actually ruled as kings is itself doubtful. We, however, get a clearer view of the dynasty during the second period, extending from the 7th to the 9th century A.D., as the epigraphs are distributed over a wide region with the advantage of some sidelights being thrown from the records of other dynasties. The Granta and Vetteluthu variations are evident from 8th century onwards until then, we find only Kadamba script. Moreover Granta and Vetteluthu are variations of Kadamba script and they evolved from kadamba script.

Pallava plates
The Earliest Pallava inscription is Mayidavolu, Hirahadagalli copper plate grants(4th century AD) uses Kadamba script, But after that we have a gap of inscriptions from 4th to 6th century AD. Even during vunnuguruvayapalem of paramesvaravarman I(669-700AD) and Reyuru plates of Narasimhavarman I (630-668AD) Kadamba script is used. The kurram plates of Narasimhavarman II (Raja Simha ) (700-28), Kasakudi and tandantottam plates of Nandivarman II pallavamalla (730 -96AD) and Bahur plates of Nirpatungavarman 9th century AD show variations from kadamba script , we can see first apperance of variations which latter evolved into Granta script around 11th century AD.

Pallava Granta Overseas
  • There is a tendency among scholars to describe early inscriptions in Indonesia and Indo-china as pallava granta and speak of expansion of pallava culture and influence. These views are wrong because of following reasons
  • The Script used in pallava inscriptions from 4th to 7th century AD and early epigraphs belong to Kadamba script which was widely used in south and western India.
  • Early writing in Myanmar, Thailand, Laos, Cambodia, Malaysia, Indonesia, Sulawesi were written in Verse like records of kadamba kannada speaking areas unlike Pallava script.
  • Boxheaded alphabet used in epigraphs of King Bhadravarman of campa(south Annam) is not characteristic of pallava inscriptions, but is generally found in central and upper Deccan as well as Kannada speaking areas of western India.
  • Saka era introduced around 6th century AD in Indo-china and Indonesia is never used by Pallavas but chalukyas of Badami popular now in Kannada and marathi speaking areas.
  • Number inscriptions early ruling families such as Arakan(Burma), Sailendras of srivijya(palembang , sumatra) are written in kadamba and siddhamaka script of Eastern India.
  • The names of cities generally localised names of Vedic cities. Seventh Records indicate all India contact The city of Prom was also known as Vanadesi, similar to capital of the Kadambas Banawasi also the script is similar to kadamba script.
  • The Name ending varman found in East Asian dyansities is not exclusive to pallavas ,but also used by Kadambas,Alikuars, Salankayanas,Gangas, Maukharis, Matharas ,Pitrbaktas also have varman ending.
  • Many of Chronicles of South east asia are chronicles of Kalinga( orissa) and Sinhala.
  • Pallavas except a brief period in 7th century were feudataries of Satavahana , Kadambas, Chalukyas Rastrakuta and Cholas, they never took titles such as Maharaja and Rajadiraja which denote the rulers of Empires
Conclusion
So we can see the Truth in relation to myths floated around about Pallava Granta scripts.
  1. The Pallavas also used kadamba script and variations developed due to application of the script for writing local vernaculars tamil and malayalam
  2. Scripts used overseas are based on Kadamba script not pallava granta script, though Pallava script influenced them in the later period.
  3. Pallava Granta script developed after 8th century AD and previous inscriptions are in kadamba script only

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