Dating Vatsyayana's Kamasutra

Vatsyayana Kamasutra played a significant role in the history of Indian Literature, particularly Sanskrit Kavya literature in which Shringara rasa(Erotic sentiment) was one of the main rasas to be evoked by the poet. The tradition in erotics grew in association with esoteric religious practices in later Vedic period, but acquired an independent status by the the time of Babhravya of the panchala region, a pre vatsyayana authority on the subject, who traces his work to nandikeshava and Uddalaka shvetaketu. Similar to Babhravya , we have charayana, suvarnanabha, Ghotakamukha, Gonardiya, Gonikaputra,Dattaka and Kuchumara specialized in seven section namely sadharana, Samprayogika, kanyasamprayuktaka, bharyadhikarika, paradarika,vaishika and aupanishadika. Vatsyayana while condensing the individual contributions of Dattaka and others, retained the general scheme of Babhraya in his comprehensive work called kamasutra. Vatsyayana kamasutra became the standard and definitive work on the subject for years to come. It has eclipsed the previous writings on the subject and became the basis of later Kamashastras of 10th century AD.Learning of Kamasutra was mandatory in ancient and medieval India along with Dharmasastra and arthasastra. A Good poet were required to be proficient in knowledge of erotics as well as poetics, logic, grammer and other technical sciences. The work is Sanskrit Sutra Style.

Dated between 4th century BC to 4th century AD.
Vatsyayana mentions Grhya and Dharma Sutras , the Arthasastra of Kautilya and the Mahabhashya of Patanjali. Arthasastra is similar to Kamasutra and both cannot be separated by more than a century or so.They quote the same rare authorities like Charayana and Ghata(ka) mukha. Shamasastri quotes common passages in Arthasastra and Kamasastra. Kalidasa quotes Arthasastra in Sakuntala. Shamasastry also says that Kautilya did not know Panini. Varahamitra Brihatsanhita quotes Vatsyayana ,so the lowest limit can be 6th century AD. Shama Shastri says that Vatsyayana flourished between 137 AD to 209 AD, while Bhandarkar places him around 100 AD, and Keith before 4th century AD. A.K. Warder suggests that Kamasutra was probably produced in 3rd century AD. Doniger and Kakar (2003) almost agree with Warder by assuming that kamasutra must have been composed after 225 AD. Vatsyayana has referred king Satakarni by name. According to Puranas Kuntala Satakarni was 13th Andhra king in Satavahana dynasty. He was son of Mrgendra Svatikarna and he ruled in Kali era 2487-2481 (615-607 BC). The Satavahanas flourished till second century BC. So what is the date let us find out.

Two Vatsyayanas
One Vatsyayana also called Mallanaga, earlier than kalidasa wrote Kamasutra and belonging to Avanti to Banavasi. THe other Vatsyayana wrote Nyaya-Bhaya, a well known exposition on Nyayasutra. The latter is supposed by some scholars to have flourished about fourth century AD in Bihar, but not much is known. The Style of NYaya Bhasya resembles the Mahabhasya and is also comparable to Vartikas in the Astadhyayi. Subandhu, in his well-known prose-romance Vasavadatta refers to Mallanaga as the author of Kamasutra. Yasodhara, the author of Jayamangala, the most authentic commentary available in Sanskrit on this work, also says at the very outset of his commentary that the real name of the author of Kamasutra is Mallanaga, and , he again says that Vatsyayana is just the family name of the author of this text and the name given to him through Samskara (ritual for naming) is Mallanaga.

Mallanga
His name is sometimes confused with Mallanaga, the prophet of the Asuras, to whom the origin of erotic science is attributed. This is an error; as Danielou says -The attribution of the first name Mallanaga to Vatsyayana is due to the confusion of his role as editor of the Kama Sutra with that of the mythical creator of erotic science


Literary works

Babhravya of Panchala region
Babhravya of panchala region is pre vatsyayana authority who traces his works to uddalaka shvetaketu and Nandikeshavara. M M shastri identifies Savataketu Aryneya the highly cultured Philosopher of Upanishads. The Rig veda shows well organised family life with institution of Marriage fully developed in India, therefore the age of the institution of marriage developed should have preceded Rig veda by a very long period, since Rig veda does not discuss any development of the Institution. So the age of Svetaketu Aruneya - an age of of intense metaphysical speculation when the Upanishad literature grew, could certainly not be identical with it.

Auddalaki
Vatsyayana quotes Auddalaki three places. One belongs to Samprayoga, another Paradarika and third Vaisika, the third is the longest quotation. Vatsyayana says Rig veda was called Dasatayi and he does not mention Auddalaki at all. Madhavavarman - II, a king of Ganga dynasty wrote a Vrtti on Datakasutras. He was the fifth ancestor of king Durvinita and lived around 380 AD. A fragment of his Vrtti has survived. So Auddalakai is prior to atleast 380AD. Besides these authors, Vatsyayana refers to the views of Babhravya, Ghotakamukha, Gonardiya, Gonikaputra, Carayana, refers to the views of Bharavya, Ghotakamukha, Gonardiya, Gonikaputra, Carayana, Ouddalaki and Suvarnanabha(All before 2nd century BC) very often in his text. He also cites the school of Babharavya or the followers of Babhravya. It seems that the texts of these Acaryas were available to Vatsyayana. But as time passed, these texts by his predecessors were made obsolete by his own work – Kamasutra.

Arthasastra
The work follows in the footsteps of Kautilya, the author of Arthasastra, It has seven Adhikaranas or books, 36 chapters, and 64 Prakaranas or topics. Its extent in slokas is a thousand and a quarter. But unlike Kautilya, it gives the tradition of the Sastra first, and then gives its contents. Kautilya does not give the tradition at all. They are to be inferred from his quotations.  Hemacandra's Abhidhanacintamani and Yadavaprakasa's Vaijayanti say that Vatsyayana, Mallanaga, Kautilya, Paksilasvami etc. are the names of one and the same person. Another name associated with the authorship of kamasutra is that of Kamandaka, the famous author of a work Kamandakiya on ethics. We can conclude that both these works stand close to each other in respect of their period of composition. M. Krishnamachariar therefore places Vatsyayana the author of Kamasutra in 4th or 3rd century BC.

Kamasutra Tradition
The tradition of the kamasutra is exceedingly interesting. It says that Prajapati after the creation, delivered a work in one hundred thousand chapters on the three aims of human life. These three aims are : — Dharma, Artha and Kama (Law, Economics and Erotics ) Manu separated the portion assigned to Law and Vrhaspati that to Economics ,Nandi the follower of Mahadeva separated Erotics in one thousand chapters. Auddalaki Svetaketu abridged Erotics in live hundred chapters. Babhravya abridged Svetaketu's work in one hundred and fifty chapters divided into seven Adhikaranas or books, namely, :- (i) Sadharana (preliminary), (ii) Samprayogika (union), (iii) Kanyasamprayuktaka (induc- ing of girls), (iv) Bharyyadhikaranika (section about a wife) (v) Paradarika (adultery) (vi) Vaisika (about public women) (vii) Aupaniadika (secrets).

Gonikaputra
Gonardiya and Gonikaputra have been referred in the Mahabhasya of Patanjali. Kancinatha, a later author on Kamasastra also quotes from Gonikaputra, so that the work of Gonikaputra might have existed during his times. Jyotirisa, another author in Karnasastra also knew of Gonikaputra.Natyasastra prof. Batuknath Bhattacharya says it is hard to believe that kamasutra was later than Natyasastra. He says considering the style in which it is composed- distinctly Aphoristic in nature and reminiscent of Sutra period(600-200BC). Vatsyayana divides men into sasa , vrsa , Asva and woman into Mrgi,Badava, Hastini from their different capacities of Samproyoga. While Bhrarta in Natyasastra divides women into 24 varieties based on Aestheic, intellectual and Moral Standards. Kamasutra does not mention Natyasastra.

Dattaka
On the request of Pataliputra courtesans, Acharya Dattaka wrote work on Courtesans is used by Vatsyayana for kamasutra. Now Dattaka work is not avaialable in complete gives the vivid details of Pataliputra courtesans. The way Dattaka is mentioned in Kamasutra, it can be safely assumed that Dattaka preceded Vatsyayana by a couple of centuries. But Bana of Harshacharita quotes Dattaka, so the book was still in existence during Bana Period.

The story of dattaka is very interesting. A Brahmin from Mathiira migrated to Pataliputra. A son was born to him at his old age. The mother died at child bed, and the father gave the child to a Brahmani, who named him Dattaka (because he was given to her). The boy grew up, acquired a knowledge of all the Sastras and all the fine arts. On account of his great skill in the exposition of the Sastras, he became famous as Dattakacaryya. Attaining maturity, he was anxious to learn the ways of the world, which, he thought, could be best learnt from public-women. So he went to their quarters every day and learned their ways. So thoroughly did he learn, that at last they used to come to him for advice in matters erotic. Then Virasena and other noted courtesans of Pataliputra requested him to write a treatise on the art of winning lovers.
Father of Dattaka came from Mathnra to Pataliputra and the Brahmana who came there seem to have been attracted by the fact that it was the capital of a big monarchy. Now why are we going so much into Dattaka, because it is during his time the pataliputra was capital, so who was the king at that time.According to Puranas Pataliputra became capital during Guptas.

Kalidasa
Vatsyana date may be uncertain ,but it is earlier than Kalidasa. But kalidasa does not talk about vatsyayana, but we have very similar techniques in kalidasa works, this may be from a common source. Kalidasa reveals the knowledge of erotics in the description of Yaksha's wife's svapnasamgama(Union in Dream), in which he specifies the exact period of kamasastra and many other instances as well.

Avagosha
Avagosha the buddist poet makes daring ride into Amorous depictions. The Avagosha seems to well versed with topics in Kamasastra and in Buddhacarita he describes the courtesans of Nanda king and also love-dalliance with his wife Sundari before his conversion to Buddhism.

Historical People and Places.

Abhiras
Vatsyayana mentions Abhiras and Andhras ruling side by side. He Speaks of Abhira Kottaraja Jayatsena, king of kotta in Gujarat, who was killed by Washerman employed by his brother. Then Again in the chapter on conduct of Woman confined to Harems, he describes the sexual abuses practiced in the seraglio of the Abhira kings among others.

King Isvarasena, son of Abhira sivadatta is mentioned as the ruling soverign in on one of the inscriptions. Now we have to get the date for inscriptions. Isvaradatta coins have been found in Malwa, Gujarat and Kathiwad(Saurastra). So there are no kshatrapas during this period. In the Inscription Abhira king names Madhariputra Isvarasena found at Nashik, Madhariputra Isvarasena is described as the son of sivadatta. It records the gift of sakani visnudatta, daughter of saka Agnivarman, wife of the Ganapaka Rebhila and mother Ganapaka visvavarman, of three investments of 2000,1000 and 500 Karspanas in the trade guilds of Govardhana for the purpose of providing medicines for the sick buddhist monks living at the monestery on mount Trirasmi. Following things can be deduced from the inscription

1. Sivadatta is not given any royal Honorific, so Isvarasena is first king of his line.
2. Satavahana mode of dating
3. Satavahanas are living in western maharastra and Guajarat possibly in the service of the Abhira lord.

Gunda inscription, shows the Abhira general Rudrabhuti referring to Rudrasimha as Ksatrapa, ignoring the existence of any Mahasatrapa altogether. This shows that though not assuming any higher title, the Abhira general was the de facto ruler in the state. Gerneral Rudrabhuti is described as the son of general Bapaka.
We have Inscription of Abhira Vasusena of the year 30 at NagarjunaKonda. We dont have any knowledge of Abhira ruling Guntur region, but the Inscripion is not about Pilgirmage. Kadamba King Mayurasarma (340-360AD) refers to a fight with Abhiras and Trikutakas (We dont know if Trikutakas are subordinates or overlords of Abhiras). But we don't have any evidence in inscriptions or Puranas of Abhiras and Andhras ruling side by side. In the Chapter Isvarakamita or the The Lust of the Rulers. Abhiras had been found from Mahabharata days. Abhiras had been found along with Alexander. Abhiras has been mentioned by Ptolemy. So dating Vatsyayana using Abhiras is not possible. And we have to find a period when Sakas were not there. Only Satavahanas and Abhiras were there. And Malwa is different from Abhira. So we can't date Vatsyayana to Gunda Inscription 180AD, when Abhira rule was in Malwa.

Saka, Bhoja, Gupta
Vatsyayana refers to Abhiras and Andhras lived side by side. And no mention of Sakas Vatsyayana refers to the scandal by Dandakya , the Bhoja who must have lived many centuries prior to him.  Guptas are not mentioned in Kamasutra. We have seen Bhoja's and Mahabhoja are just the titles of kings like Raja and Maharaja. Guptas are not mentinoed but the capital is mentioned as Pataliputra.

Vatsyayana mentions southern countries to be south of Karnata visaya and Vanavaso visya was east of Gokarna and Vaijayanti(Modern Banavasi) is place of his composition.

Satakarni
R. G . Bhandarkar points out that Kuntala Satkarni. According to Puranic list of Andhra's, Kuntala Svati or Svatikarna is the thirteenth in the descent from Simuka founder of the family. Vatsyayana has to be nearer to Kuntala satkarni because the sex scandal seems to be very fresh in presenatioan. K P Jayaswal points out Sri Malla Satakarni, the third monarch from the list with Hathigumpha inscription of Khravela. The difference between Kuntala and Malla is 168 Years from puranas. Again from Puranas Gautamiputra Satakarni is separated from him by 133years.

Vatsyayana mentions how Satakarni of Kuntala killed his queen Malayaevati with an instrument called kartari by striking her in the passion of love and vatsyayana quotes this case to warn people of the danger arising from some old customs of striking women when under influence of passion.. Vatsyayana mentions kuntala as tht country with Vaijayanti(Banavasi) as the capital. According to Puranas Kuntala Satakarni was 13th Andhra king. He was son of Mrgendra Svatikarna and he ruled in Kali era 2487-2481 (615-607 BC). The Satavahanas flourished till 3rd century BC.

Countries Mentioned
The tribes and tribal countries mentioned by him are Andhras, Vatsagulmakas, Vaidarbhas, Apaiantakas, Saurastrikas, Abhirakas, Strairajyakas, Gaudas, Saindhavas, Haimavatas, Pracyas, Vangas, Angas, Kalingas, Xagarakas, Madhyadesa- kas Valhikas, Avantikas, Malavas, Abhiras, the land en- closed by six rivers (with the Sindhu as the sixth). Lata, Kosala, Saketa, Ahicchatra, Saurasena Mahaiastra, Dravida, Vaaavasika and Cola. The commentator gives some accurate directions for finding out these countries or the habitations of these tribes. Vatsyayana describes various forms of sexual abuse practised by the kings. The Kings are Aparantakas, Vaidarbhas, Saurashtrakas, Vatsagulmakas and Andhras. The Andhras mentioned here is not the Imperial Andhras ,but Andhrabhrtyas or servants of Andhra dynasty. Among them Vastsyayana mentions Abhiras, Gardabinas,sakas.

Literary works
Prof Bhattacharya remarks that all the predecessors like Bhabharvya are before 4th century BC, while vatsyayana is pushed back to 3rd or 4th century AD. As Prof Bhattacharya says all the works that Vatsyayana quotes are in 4th century to 3rd Century BC. Vatsyayana does not quote Natyasastra. Varahamihira mentions Kamasutra, Virahamihira dated around 6th century AD.

Saka
Saka's are mentioned in Kamasutra, the period of sakas we know is between 6nd century BC(Darius) to 1st century AD(Saka Era). So Kamasutra can be any period between these dates, as it does not mention any Huns.

Andhra and Andhrabritya
The Only known king mentioned is Satakarni.. Shatakarni as such seems to be important position like commander of battalion in Andhra dyansty hierarchy. Now who is is this satakarni. Let us go to the basic identities. According to Puranas there are Andhra's and Andhrabritya's. However for Indology both are same. The puranas mention Andhras ruled Magadha before Guptas and dating is before 300BC. After start of Gupta rule, they Andhras lost power but Andhrabritya's (Servants of Andhra's) that is commanders, feudatories and Generals continue to rule as separate entities. Andhrabritya's are Ikshvakus, Abhiras, Chutu Nagas etc. While Andhras ruled from Magadha with Girivraja (Rajgir) as the capital. Andhrabritya's were confined to south of Vindhyas and Malwa. Without going any further let us treat Andhrabritya as different from Andhras. Now we have Satakarni, one of the Andhrabritya ruling in kuntala region. Also we have a Satakarni mentioned in Hathimgumpha inscription by Kharvela. Remember Kharvela when invading Magadha ransacks Capital Rajgir, not Pataliputra. So during Andhra shatakarni time the Magadha capital was still Rajgir.

One line of Andhrabritya Chutu Nagas have marital relation with Andhras. So we can see Andhra names in this Naga line as well. Megasthanes discusses about Andhras in south. So by time of Megasthanes the Andhra dynasty in Magadha is finished and already Andhrabritya's are ruling. As per Puranas Chutu Nagas are ruling in most parts of central and southern India. But shatakarni was ruling from kuntala. So we defintely speaking about one from kuntala or karnataka region. This Shatakarni is not before 300BC, but later. The Ashoka rock edict mention about satyaputo. We have already seen in Satavahana article, shatakarni means son of Sata, Satyaputo also means the same. Since both are same, we can come to a conclusion that Satyoputo in Edict means Andhrabritya. The chutus Nagas, who had marital relations with Andhras can be called satyoputo's. We know Saka rule ended in 78AD Saka era. So From these accounts we can say that Shatakarni of kamasutra can have ruled between 4th century BC to 1st century AD.

Conclusion
Kamasutra as inferred from literary sources to be after 3rd century BC as it quotes Arthasastra. Kamasutra is slightly ahead in literary style  than Kalidasa. We have already put kalidasa to be around 50BC. Now the Saka's are ruling upto 1st century AD. Our identification of Shatakarni or Abhira has hit a dead end. The Pataliputra became capital during Guptas. Now Guptas are dated to 4th and 5th century AD. So we have to date Dattaka to be that period. Then when do you date Kamasutra. This is now Indology dates ties us up in knots. We can very clearly see Guptas to be dated to 4th and 3rd century BC. So the dating of Vatsyayana Kamasutra will be century later that Dattaka (3rd Century BC) and Century Earlier than Kalidasa(1st century BC), that is 2nd century BC.

Source
Social life in ancient India: studies in Vatsyayana's Kama Sutra By Haran Chandra Chakladar
The Positive Background of Hindu Sociology : 'Introduction to Hindu Positivism By Benoy Kumar Sarkar
Some early dynasties of South India  By S. Chattopadhyaya
Foreign influence on ancient India  By Krishna Chandra Sagar
The Journal of the Royal Asiatic Society of Great Britain and Ireland  1911
Kamasutra Of Vatsyayana by Radhavallabh Tripathi
The Encyclopaedia Of Indian Literature  By Amaresh Datta

Related Links
Topics
Date of Kalidasa
Origin of Satavahana
Did Megasthanes Meet Chandragupta
http://controversialhistory.blogspot.in/2012/01/are-maukharis-and-malwa-guptas.html

Dating Indian History - Towards a common Era

Most of disputes in history starts with dates, one claiming predating other. Let us see how difficult it is to know the exact year of existence of particular person from Inscriptions. We are restricting ourselves to Inscriptions as going to literature will open another Pandora box.

Inscriptions are dated in some many ways. Ranging from simple year date (regnal or era ) to detailed year month tithi(lunar day), week day and/or other calendrical or astronomical dates. Let us see the Era or dating used.

Regnal Year

This is practice dating records from regnal years of king , this method is used in most of the inscriptions. Beginning from Ashoka , continuing with satavahana, Ikshvaku, Vakatakas continued record in regnal years in their inscriptions, this continued in medieval period with Palas, Pallavas, Cholas, Pandyas. A typical inscription with regnal year, might say “ The great king of so-and-so with so-and-so titles with so-and-so achievements donated in the first year of of his reign “. The inscription may add the tithi or day of the week, or month in addition the regnal year. Unless additional reference date or another king or ruler or event is provided the dating of the inscription is not absolute. These inscriptions have to be dated by techniques similar to paleographic records or undated inscriptions. But sometimes due to historical synchronization we can find the year and sometimes month and date of the particular inscription, but this is not the case with most inscriptions. The successive rulers of dynasty have given inscriptions ,so we can date them successfully. But sometimes some successive rulers have same names which compounds the problem. The problem is with regnal years everything is relative and fluid, with change of date of one inscription every other inscription has to be re-dated. If Greek have not come to India , we will not be able to date Ashoka and with Ashoka the entire Indian History.  

Year of an Era

Beginning with First century BC some inscriptions dated the years in continuous era. In this practice the kings issuing the inscription dates the inscription in the regnal years of the previous kings instead of his accession. This system is seen in the Dynasties. Sometimes they are followed even when the dynasties have fallen and new one takes over. But this information is not absolute, the name of the era may be left out since it is a prevalent one and common knowledge. In addition the year may be given in numbers or words or both. Sometimes the year is given as chronogram(bhutasamkya), with digits expressed in words for items associated in particular order. The suggested numbers have to read in reverse order(according to the principle Ankanam Vamato gatih, numbers run leftward). Sometimes both common era and Regnal year can be found.

Let us see some of the Era's

Jain Nirvana Era

This date starts with Nirvana or salvation of Last Jain Tirthakarna Vardhamana Mahavir. While Vicarasreni(1310AD) in Merutunga(Prakrit) gives date as 470 Years to vikrama Era, Nemichandra(1084AD) in Mahaviracariam(prakrit) gives the date as 605 years and 5 Months to before the start of Saka Era. So the dispute will be there as the Mahavira date is not certain. The Sravanabelagola Inscription equating Vir- Nirvana year 2493, Vikrama 1888 and Saka 1752 is an example.

Buddhist nirvana Era

Cantonese records say each year after passing of Buddha was represented by a dot and so the date of Buddha is 486BC , the start of Buddhist nirvana Era. But there is no agreement in Buddhist world. So the dates are disputed.

Vikram Era

This Era starts in 50 BCE by King Vikramaditya. Vikramaditya regained his ancestral kingdom in Ujjain by expelling the Sakas from there after 9 years of their rule (66-57 BCE). In order to commemorate his victory over them, he introduced a new era called Vikram Samvat (or Malawa Samvat) in 57 BCE. This story is also disputed.

Shalivahana saka
The Inscription of Pulakeshi talks synchronises the era with Kali era and uses the term Shalivahana sake. This era is also called Saka era. This is the most consistently used era and also currently used by Govt of India as Well. Historically this marks the defeat of Saka ruler of Ujjain by Shalivahana of Paithan. This is era is used extensively in Karnataka, Maharastra and Andhra. The start of era is 78AD. However Indologists have many theories for this era. But it is generally agreed that Kanishka was the first to use Saka era , so the origin is given to him. But kushana chronology itself is debated. Saka era is labled in various ways such as saka-nrpa-Kale, saka-varsesv-atitesu, Saka-varse, Salivahana sake, sake and so on. Except the earliest years Saka era dates are labeled saka year. 

Kalachuri-Cedi Era

The date of origin of this era is also doubtful. The date of 248AD based on the accesion of Abhira king Isvara dutta is now not valid.

Vallabhi Era
Thisis used in Kathivad and neighbhourhood.It is synchronous with Karttikadi Vikrama year 376 (318-319AD) and Saka 242-42. Inscription in the era are available from 82 to 945. It is also said this is gupta era continued and the era corresponds to accession of Chandra gupta I. Guptas don't use the era in the earlier inscriptions. So the claim is questionable. Most historians attribute to Accession of Chandragupta I. The dates are calculated by adding years 319 to 322 years to that is found in the inscriptions.

Ganga (Gangeya Era)

Many inscriptions of Eastern Gangas and Eastern Kadambas in Karnataka , Andhra and Orissa. The Ganga Era is also disputed ,but it is generally agreed it starts in 475AD based on inscription of Kadamba feudatory Dharmakhedi.

Sri Harsa Era

Al-Biruni (11^th century AD)suggests that Harsa Era was prevalent in the area of Mathura-Kannuaj starting with 457BC. But there seems to be no common such era in India before Saka and Vikram Era. In fact Al-Biruni learnt in Kashmir that Sri Harsa era started with Sri Harshavardhana in 606AD, the Mathura pandits seems to have tricked Al-Biruni to such date.

Bhatika Era

The historical origin of Bhatika era is disputed. It starts at 623 to 625AD. The dispute here is due to association the close synchronisation and association with Islamic Hirja Era 622AD in western India and close to regions of Arab Incursions. Absence of Early inscriptions is explained as the solar modification of Muslim era. Mr.Dasharatha sharma says it represents era of Bhatia rajput Clan. Several unpublished inscriptions near Jaisalmar have cited to indicate Bhatika samvat. However Mr. Mirsa and Mr.Sarcar argue some of the inscriptions are Harsa Era.

Kollam Era

This era starts at 824AD, used in Kerala and around Kerala mostly in Malayalam and Tamil sometimes in Sanskrit as well. The reason for the start of the Era is controversial as it marks the starts of the foundation of Kollam, but Kollam existed prior to it. Some scholars say it is related to Saptarsi era, but the geographical distance makes the theory untenable.

Bhauma Kara Era

This era started by Bhauma Kara kings of orissa. The era starts in 831AD probably of ruler Ksemankaradeva. Earlier the era was considered to be harsa era.

Nepali or Newari Era

This era was started by Jayadevamalla. The era starts in 871AD. The earliest Nelpali inscriptions date themselves to Saka or Vikrama or Gupta or Licchavi Era.

Chalukya-Vikrama Era

This era was started by Chalukya Vikramaditya IV upon accession to throne in 1076AD. The Inscriptions of Vikramaditya mention this era ,many times the Saka era is also mentioned.

Lakshmana Sena era

This era starts in 1117AD in Gaya region of Bihar. This era is attributed to Accession of Sena King Lakshmana sena though the dates do not match.

Bengali San
The Era is Named Bengali San(Sen) is in use in Bengal. It is solar year and runs with saka era. The Months are however Lunar. It starts at 516 Shalivahana Saka.

Vilayati Year
This is another Solar Saka year used in parts of Bengal and Chiefly in Orissa. The Months like Bengali San is Lunar. The start of the Vilayathi year is same as Bengali San 516 Shalivahana Saka. There are two differences though, First begins solar year in Kanya which is bengali sen Ashvina or Assin. Second the months begin on the day of sanskranti instead of following 2nd or 3rd day.

Amli Era
This era is used in Orissa. The Amli commenses from the birth of Indradyumna, raja of orissa on Bhadrapada Sukla 12th and each month commenses the moment the sun enters the sign. Amli san is used in business transactions and in the courts of Law in orisssa.

Fasali Year
This is harvest year introduced by Akbar,originally derived from Mohammadan year and bearing the same number, but beginning in july. It was in most parts of India Solar year, but different customs in different parts of india has made it divergent. There is Luni Solar and North west Fasali year.

Maharatta sur san or Shakur san
This is sometimes called Arabi san. It is extensively used in Mahratta domains. This is nine years behind Fasali of Deccan.

Magi San
This is used in Chittagong. It is similar to Benglai san. The only difference is it is 45 years behind.

Simha Samvat
This era is used in Kathiavad. THe era starts in 1036-37 Saka

Lakshmana Sena era
used in Tirhut and Mithila, but always with Saka or Vikrama era. Era starts in 1105-6 AD.

Ilaki Era
The Tarlkh-i-Illahi or Mighty Divine era was established by Akbar. It dates to his Accession 14 Feb 1556 (Friday 2nd Rabi-us-sani AH 963) . It is extensively used in Coins of Akbar and Jahangir, but Shah Jahan seems to discontinued.

Rajyabhisheka Saka
It is also called Mahratta Raja Saka Era. Saka here is era. This era was established by Shivaji on the day of accession (Jyeshta sukla Trayodasi (13th) of Saka 1596 expired or 1597, Ananda Samvatsara)

Pseudo-historical Era's

Old Saka Era

Some of the early Khartoshi and Brahmi insciptions cannot be dated to Saka or Vikrama era's. So they are classified to Old Saka Era distinguishing from Saka Era 78 AD. But there are many disagreements between scholars on which inscriptions should fall to Saka Era and Old Saka Era. Evenmore controversial is the exact origin of the said Era. And still more controversial is the exact date of the historical epochs mentioned with this Era. So this can be said to be one of the speculative Era.

Aguptaiyaka Era

The Gokak inscription dates itself to 845 th regnal year of unknown Aguptaiyaka kings. The inscriptionbelong to 6^th century AD. So the era should start at 3^rd or 2^nd century BC. Speculation is it is connected with Chandragupta Maurya and local king Aguptaiyaka.

Other Era's

Some Inscriptions of Bengal are dated to Malla era starting at 694/695AD. Some Inscriptions of Bengal refer to Bengali Era (sana or Sala Era). Some orissa inscriptions refer to sana era as Amli era. There is also Siddha Hema Kumara Era(1142AD). Illahi Era (1556AD) instituted by Mughal Emperor Akbar. Some late inscriptions date themselves to Imgreji San or Isvi Era based on Christian era.

Phantom Era

Maurya Era

Some scholars studying the Hathigumpha Inscription of Kharvela have noted a Maurya Kala starting 324-300BC based on Chandragupta Accession. But sunsequent studies revealed that the inscription was stating Mukhya Kala (Sanskrit) not Maurya Kala. So that Era is hoax.

Astronomical

Kaliyuga Era

Kaliyuga era is supposed to begin with Kali aeon. Traditional associations with events Epics. Kaliyuga is creation of astronomers for chronological base for astronomical and calendrical calculations. The initial date corresponds to Friday, Feb 18 ,3102BC at the time of astronomical conjunction of Sun, Moon, Earth, and Planets at the point of naksatra mesa. Kali yuga is normally counted as expired. Earliest Kaliyuga era in inscription is Aihole inscription dated Kaliyuga 3735 and saka556 corresponding to 634 AD.

Saptarsi Era

Saptarsi Era also called Laukika,Sastra, Pahadi or Kacca is a imaginary cycle of 2700 years. The calculation is based on Saptarsi(Great Bear) which stands for 100 years in 27 nakshatras. Pahadi refers to the use in hills of Punjab and Kashmir. Lukika and Kacca refers to omission of hundreds. Since it is mainly used in Astrology it is called sastra Samvat. The puranas give different dates and confuses this era.

Grahaparivriti Cycle

This is based on Kaliyuga Era , But instead of 100 year cycle it follows 90 year cycle. It is followed in Madurai region of tamil nadu. This year is fabricated by Astrologers of that area.

Brahaspati 12 Year Cycle

Brahaspati cycle is based on twelve year cycle of sidereal revolution of Jupitor. Some Gupta Feudatories , Kadambas, Rastrakuta used this in some inscriptions.

Brahaspati 60 Year cycle

This is originally calculated by jupitor transistion from one rashi to another. Due to discrepancy of four days every year, the cycle of requires suppression of one jupitor year every eightyfive years. This sixty year cycle is usually dated in name of the years then in numbers.

Ref

Indian Epigraphy by Richard Salomon.

Indian Epigraphy by D.C . Sircar.

Ancient Indian History and Civilization by Sailendra nath Sen.

The Indian Calendar, with Tables for the Conversion of Hindu and Muhammadan Into A.D. Dates, and Vice Versa Front Cover Robert Sewell, Robert Schram

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

Related Posts

• Satavahana Origin
• Reign of VishnuKundin 
• Reign of Salankayana
• Kalinganagara
• Pallava Origin
• Telugu name Origin
• Srisailam
• Topics

Origin of Pallavas

Origin of Pallavas

Tamil Origin
Let us see the theory of Tamil origin. The word Pallava means branch or twig in Sanskrit. The word is rendered as Tondaiyar in Tamil language. The Pallava kings at several places are called Tondamans or Tondaiyarkon. The territory of the Pallavas was known as Tundaka Visaya or Tundaka Rashtra. The word Tondan in Tamil means slave, servant, follower or helper and can either be suggestive of the subordinate position the Pallavas bore to the Chutu Satakarnis. On collapse of the Satvahana power, the Pallavas asserted themselves and annexed a large part of South India but the epithet Tondon remained and their territory also came to be called Tondamandlam. The word Pallava (which in Sanskrit means twig or branch) is a translation of Tamil word Tondaiyar and Tondaman and this finds confirmation in some of the copper plate charters which do bring in 'tender twigs' (=pallavams) of some kind in connection with the eponymous name Pallava'.

But the scholars reject this view since this is a later usage of the term and therefore can not be stated to have given rise to the family name Pallava.

Srilankan origin
Tamil literature relates the story of Chola king Killivalavan who moved his capital to Uraiyar after the destruction of the Chola capital of Puhar. Mudaliyar C. Rasanayagam of Colombo claims that Killi Valavan had a liaison with the daughter of Naga king Valaivanam of Manipallavanam (in Jaffna peninsula) in Ceylon. From this union was born a child who was named Tondaiman Ilantirayan whom his father, Killi Valavan, made the ruler of a territory which was named Tondamandlam with capital at Kanchi. It is pointed out that name Pallava derives from the last syllable of Manipallavanam , the land of prince’s mother.
However this is only Fertile imagination , nothing can be verified as there is no evidence to prove cholas existed prior to Pallava rule.

Telugu Origin
Mahavamsa has a tradition that Buddhist monks from Pallava Bogga attended the consecration ceremony of Duttagamini of Sri Lanka. This Pallava Boga has been identified by some scholars with the dominion of Kala in Andhra Pradesh. It is pointed out that the Telugu country south of Krishna had formed the major part of Pallava kingdom till Fifth century(before Kadamba took over them), hence, it is argued that the Pallavas may have been from Andhra lineage. This region is called Palnadu (Pallava Nadu) even today, well-known for the great battle of Palnadu. Another name for this region since ancient times is Kammanadu / Kammarattam,

Brahmanical - Kshatriya Origin
According to Dr K. P. Jayswal, the Pallavas were a branch or twig (Sanskrit pallava) of the Brahmana royal dynasty of Vakatakas of the North. The branch was militaristic by profession and thus were able to carve out a kingdom in the South. But according to H. Krishna Sastri, the Pallavas were a mixture of Brahmana and Dravidian lineages. Rayakota copper plates of the Pallavas state that a Brahmin Ashvathama was the founder of the Pallava race. Ashvathama married a Naga girl and bore a son named Skandasisya. Other plates state Skandasisya to be the eponymous king Pallava after whom the family got its name. Earlier Pallava king Sivaskandavarman is probably identified with Skandasisya of the Rayakota copper plates. Some of their inscriptions state that Pallavas belonged to the Bharadvaja-gotra and had descended from Ashvathama of Bharadvaja Brahmana lineage. Ashvathama Bharadvaja was an epic hero and was son of Dronacharya, the Commander-in-chief of the Kuru army in the Mahabharata. In all probability, this appears to be a usual Brahmanical attempt at fabrication of genealogy to connect the illustrious Pallavas to the epic cycles. Or else, the Bharadavaja gotra of the Pallavas might have been due to the reason that the priests and Purohits of the Pallava rulers might have been Brahmins from Bharadavaja lineage. It is pointed out in the Aitareya Brahmana that the gotra of a Kshatriya would be the same as that of his Purohit or priest. Contrasted to the above stated Brahmanical origin of the Pallavas, the Talagunda inscription, on the other hand, clearly states that the Pallavas were of Kshatriya lineage.

Pahlva (persian origin)
The name Pallava resembles so much with the Pahlava that there is a school of scholars like Dr V. A. Smith, Dr Jouveau Dubreuil, Dr B. L. Rice, Dr V. Venkaya, G. Coedes, Dr. K. N. SITRA RAM, Dr H. H. Wilson, Dr P.P. Bulsara, Dr Dominique Boubouleix and numerous others who trace the origin of Pallavas in the Iranian Pahlavas.

Dr Cadambi Minakshi writes:

(i) The Pahladpur inscription (located in Pahladpur village in Uttar Pradesh State) which is datable to first few centuries of our era , is believed to be a record of the Pallavas in the north. This depends upon correct reading of the term “Parthivanikapalah” figuring in the said inscription. This expression has been translated as “the protector of the Parthavas army”. It has been pointed out that term Parthava here is equivalent to Sanskrit Pahlava. Though the term Pahlava indicates the name of a tribe and Pallava that of a ruling family, it has been pointed out that a tribal name Pahlava could easily turn itself into Dynasty name Pallava.

(ii) Yet another link between the Pahlavas of the North and the Pallava rulers of Kanchi may be found in a legend which, according to Victor Goloubew , takes its origin from the Scythians and plays a paramount part in the lands penetrated by the Pallavas and their culture. The Nagi legend of the Scythians which is connected with legends in Tamil literature and Pallava copper-plates as well as the annals of Cambodia carries a special significance here.

On similar reasoning, the same Scythian Nagi legend connects the  Kambojas of the north-west. It is stated here that the close connections of the Sakas (Scythians), the Kambojas and the Pahlavas have been highlighted in numerous ancient Sanskrit texts like Mahabharata, Valmiki Ramayana, and the Puranas. In the Puranic literature, the Sakas, Kambojas Yavanas, Pahlavas and Paradas have been noted as allied tribes and have been referred to as pañca.gana (five hordes) . These tribes were all located in the Scythian belt in Central Asia and were therefore followers of common culture and social customs.

It appears that Pallava was a just local variant of Sanskrit Pahlava just as the Indo-Chinese Kambuja is a local variant of the standard Sanskrit Kamboja (or Persian Kambaujiya/Kambujiya).
The ancient inscriptions and coins make it clear that the Pahlavas were ruling in north-west in the beginning of Christian era. There is classical evidence that the Pahlavas were in occupation of Anarta, Soparka and Kalyana region of India in post-Christian times.

Other sources
Periplus (80 Century AD) attests a Parthian kingdom comprising south-western parts of Kathiawad and region from Narbada to as far as Kalyana (Thana in Bombay) including the Apranta was ruled by Pahlavas. Their capital has been mentioned as Minagara which city was different from the Minnagra of the Indo-Scythians located on the Indus.

"Arrian who resided in the second century at Barugaza (Bhroach) describes a Parthian sovereignty as extending from Indus to the Nerbuda. Their capital has been mentioned as Minagara.

Strabo also attests the Pahlava rule in south-west India around Narbada to as far as Thana District in Konkan (Bombay) in Maharashtra. The Pahlavas governors were in-charge of Anarta and Saurashtra which is mentioned in the Junagad rock inscriptions of Scythian ruler Rudradaman I.

According to Dr Jouveau Dubreuil, Savisakha, a Pahlava minister of Rudradaman-I, was the ancestor of the Pallavas of Kanchi. From Anarta and Konkan, the Pahlavas had penetrated southern India via Kuntala or Banvasi. It is probable that the Pahlavas had penetrated Deccan before the reign of Gautamiputra Satkarni. Gautamiputra Satkarni is stated to have put to sword the Sakas, Yavanas, Pahlavas and the Kshahratas. The defeat of Pahlavas, Kambojas etc by Gautamiputra Satakarani had probably forced them to move further into the Deccan. The Pahlavas and Kambojas appear to have made inroads into western and south-western India and the Pahlavas subsequently settled at North Tamil nadu and on east coast of India. When the Satavahana fortunes sagged, these Pahlavas seized the opportunity and established themselves as the lords of Kanchi.

Some early sculptures in the temple of Kanchi and Mahabalipuram depict a crown shaped like an elephant’s scalp which the Pallava kings wore on their heads. This head-dress was definitely foreign in origin and was used by the Greek kings of north-west with whom the Pahlavas (as well as Kambojas) were in close cultural, linguistic and political intercourse. It is pointed out that the Pallavas had copied this head-dress from the Greeks.

Fifth century Brahmanical text Markendeya Purana attests that the Pahlavas and Kambojas had their settlements not only in Udichya (north-west) but also in south-west India(Karnataka). The sixth century Brhatsamhita of Varahamihira also attests that the Pahlavas and Kambojas were in occupation of south-west (=nairRtyAM dizi) India. The Kambojas as close allies of the Pahlavas are also abundantly attested to have been in south-western as well as southern India by several ancient texts. And very interestingly, Agni Purana locates two Kamboja settlements within India itself, the Kambhoja in south-west India and the Kamboja in southern parts of India.The Garuda Purana also collocates a Kamboj settlement in the neighborhood of Ashmaka, Pulinda, Jimuta, Narashtra, Lata and Karnata countries and specifically informs us that this section of Kambojas were living in southern division of India (dakshina.path.vasinah).Udyogaparava of Mahabharata collates the Shakas, Pahlavas, Paradas and Kamboja-Rishikas apparently situated in/around the Anupa region i.e Anupa-Desa (Narbuda/Tapti region) in south-western India. King Yasovarman, the eighth century king of Kanauj is stated to have fought with the king of Magadha, killed the king of Vanga, reached the eastern shore, defeated the kings of Deccan, crossed the Malaya mountains (east coast of Malabar, southern Mysore), reached the southern sea and fought with the Parasika. He then received tribute from Western Ghats and turned to the north, reaching the banks of Narbada. This eighth century evidence again proves that the Parasikas (Pahlavas here) had indeed penetrated deep into the southern India.

writers criticize the foreign origin of the Pallavas. They say that the kingdom of Pallavas in southern India was located thousands of miles away from the northwestern Pahlavas and there was also a time-frame discrepancy between the ancient Pahlavas and the early Mediaeval era Pallavas of Kanchi. Therefore, it is not appropriate to connect the Pallavas with the Iranian Pahlavas. Furthermore, the Pallavas of Kanchi are known to have been Brahmanical followers, the devotees of Hindu religion & culture and patrons of the Sanskrit learning. They are also known to have performed Asvamedha sacrifices which exclusively belong to Hindu culture. It is further pointed out that the earliest inscriptions of the Pallavas are similar to Nasik inscriptions of Gautamiputra Satkarni. Their accounts are also said to be similar to those of the Satavahanas. All this evidence, according the critics, point out to the indigenous origin of the Pallavas.


Pallavas as Kuruba (kannada)
Dr Rawilinson writes that the Pallavas had collected round themselves the Kurumbas, Marayas, Kallars and other predatory tribes and formed them into a strong and aggressive power which rose into prominence in about 325 CE on the east coast of India, between the mouths of Krishna river and Godavari. The word Pallava is synonymous with rascal, robber or predator in Tamil language, says Dr Rawilinson. About 350 CE, the Pallavas established themselves on the east coast and occupied famous city Kanchi or Conjeeavram

R Sthainathaier seems to connect the Pallavas with ancient Pulindas, who according him, were identical to the Kurumbas.

Also the some of the temple structures are similar to Chalukyas architecture. The cave temples seem to the continuos legacy of satvahanas and chalukyas.

Paintings of Mahisasura mandini in Mahabalipuram suggest kuruba of kannada origin.

Main rivalry between chalukya and pallava dynasties suggest link between the two.

Main Evidence is Inscriptions that show that pallavas  origin with Chutu satakarni (kannada dynasty)

Coins containing the image of a "Ship with two masts" are found almost exclusively on the coast between Madras and Cuddalore in of Tondai Mandalam of which Kanchi is the capital. According to Prof. Rapson, these coins bear the legend "Siri pulamavi". 'the  Ujjain symbol indicates Satakarnis. So this dynasty reigned over the territory of Kânchîpuram. Further, an inscription of Pulumâvi, the last king of that dynasty, prince Skandanaga was his  great general. Chutus emblem is Cobra hood (naga). Banavasi was once called NagaKhanda.

In VelurPalaiyam Inscription, the Pallva dynasty founder sivaskandanaga did not get to rule Kanchi by conquest. He got it by marriage to Chutu satakarni princess Nagasri. The Kanheri inscription mentions her as  NagaMulanika. The pallava ruler should have been a general under Chutus before he inherited southern portion of the Empire.

The inscription Banvasi  says that king satakarni had  a daughter who joined her son in making gift of a  naga. The son was called Sata Sivaskanda. Rapson writing on this subject says there can be no doubt  that Kanheri Nagamulanika  is to be identified with the donor mentioned in the following inscription from Banavasi and that she was, therefore, the daughter of  king Haritiputra Vishnukada Chutu Satakarni whose name must have stood original Inscription , Kanheri  being situated in Aparanta, there can be no doubt that the Chutu  succeeded the satavahanas  not only inherited south India but also Aparanta,(konkan).

The prince Sivaskanda naga was  not a Chutu because he has married  a Chutu princess. To which dvnasty did he belong?  He was  descendant of the kings that reigned over  the territory of Chitradurg,  about fifty miles east of Banavasi, where we find the inscription of Sivaskanda Nàga Sada, and to the west of Chitaldurg, on the site of an ancient city whose name is said to have been Chandravali where found in some leaden coins which bear the name of Sadakana Kalalaya Maharathi The emblems are, on the obverse, a humped bull standing, and on the reverse, tree and chaitya.  This Sadakai (Satakarni) who bears the title of Maharathi  is probably an ancestor of Maharathi Satakana or Sata who made the grant of a naga at Banavasi. In fact, both of them are Maharathis; they have the same title of Sata, and they have both reigned in the same country, in the vicinity of Malavalli and Chitaldurg. The kings of this country were Nagas; Mr. Rice says The early inhabitants of the country were  probably to a great extent, Nagas, or serpent worshipper, that is, of the cobra, which is the emblem of Chutus.

Ptolemy Map(140AD) shows SoraNagas and BasaroNagas  in Kanchi and southern tamil nadu. So effectively Chutus are ruling Tamil Nadu and Pallavas inherited the land.

Bana refers to satakarni as Tri-samudra-toya-pita-vahana meant 'the ruler whose subjects drank the water of the three seas of the east,west and south'. The Bay of Bengal,The Arabian Sea and The Indian Ocean.
Curiously pallavas also claim their origin to Trilochana same as Kadambas. Pallavas had marital relationships with Gangas.

The pallavas ruled the region for about 2nd century to almost 8th century , a tribe which is foreign cannot rule the land for so long. so it points to kuruba origin and the way Gangas ruled in the area and Ganga-pallava legend  show they are very similar and of kuruba or kannada origin.

Related Posts:
Origin of Satavahans
Origin of Cholas
Origin of Kamboja
Topics

Origin of Satavahana Andhra Myth

Satavahana Dynasty is also called Andhra’s. Let us analyze this

Who is Satavahana dynasty?
The Satavahanas were the political successors of the Mauryas in the Deccan and their rule lasted for four and a half centuries from about 230 B.C. their empire seems to have extended from the Konkan Coast in the West to the Godavari and Krishna Deltas in the East, while to the South it must have reached as far as Chandravalli.

Where is this claim made?
If we search the various sources. We can see this claim comes only with reference to Puranas.Those who claim Satavahana as Andhra’s cite the Puranas as the only source. Let us see the various Puranas.

1. No where in the Puranas Satavahana’s is mentioned.
2. No where we have any references to Satavahana kings.

So what does the purana’s tell?

Matsya Purana: Sisuka Vishnu Purana: Sipraka
Vayu Purana: Sindhuka Bhagvatha Purana: Vrsola Bali (i.e. Strong Sudra)
Brahmanda Purana: Chismaka

All this is supposedly to refer to King Simuka who established Satavahana dynasty.

All Purana’s refer second king as Krishna

Third is given as
Matsya: Sri-Mallakarni Vayu, Brahmanda, And Vishnu: Sri Satakarni
Bhagvatha: sri-Santakarna


The List of Names in Matsya Purana
1.Sisuka (Chimuka)-23 years, 2.Krishna-18 yrs, 3.Sri Mallakarni (Satakarni I)-10yrs, 4.Purnotsanga-18 yrs, 5.Skandhastambhi-18 yrs, 6.Satakarni (Satakarni II)-56 yrs, 7.Lambodara-18 yrs, 8.Apilaka-12 yrs, Meghasvati-18yrs, 0.Svati-18 yrs, 11.Skanasvati 7 rs, 12.Mrgendra Svatikarna-3yrs, 13.Kuntala Svatikarna 8 yrs, 14.Svatikarna-1 yr, 15.Pulumavi (Pulumavi I)-36 yrs, 16.Riktavarna-25 yrs, 17.Hala-5 yrs, 18.Mandalaka-5 yrs, 19.Purindrasena-5 yrs, 20.Sundara Satakrna-1 yr, 21.Chakora Svatikarna-6 months,22.Sivasvati-28 yrs,23.Gautamiputra Satakarni-21 yrs,24.Pulumavi(Pulumavi II)28 yrs,25.Sivasri-7 yrs,26.Sivaskanda Satakarni-7 yrs,27.Yajnasri Satakarni-29 yrs,28.Vijaya-6 yrs,29.Chandasri Satakarna-10 yrs, and 30.Pulumavi(Pulumavi III).

Let us see what the coins and inscriptions say
Chimuka, Krishna, Satakarni I, Satakarni II, Sata, Apilaka, Hala, Gautamiputra Satakarni, Vasistiputra Sri Pulumavi, Vasistiputra Sivasri Satakarni, Vasistiputra Satakarni, Sivasri Pulumavi, Skanda Satakarni, Gautamiputra Yajna Satakarni, Vijaya Satakarni, Vasishtiputra Chandra Satakarni, Pulumavi, Kausikiputra Satakarni, Saka Satakarni, Rudra Satakarni, Kumba Satakarni and Karna Satakarni.

Let us see when the purana’s are written?
Puranas were written between 300AD to 1000AD. A difference of around 500 years, significant time for discrepancies to creep in. which is why it misses out on many names and many characteristics of Satavahana’s. The reason why they were Andhra’s has crept in.

Some writers like V.S. Sukthankar, H. C. Raychaudhury and K. P. Jayaswal have not accepted the identification of Satavahanas with the Andhras.They have argued that the inscriptions mention these rulers as Satavahanas and not as Andhra’s, and that the language of the inscriptions is Prakrit and not Andhra. Moreover, the early evidences of the Satavahanas rule are not found in Maharashtra, and they might only have drifted into Andhradesa towards the end of their rule.

Some of these kings are not listed in the Puranas. It may be relevant to note that except for Chimuka no other Satavahana king called himself as Satavahana. Most others called themselves as Satakarnis or Pulumavis after their great early rulers of that name. No purana ever mentioned a king by the name as Satavahana or Sadavahana.

Let us see other evidences.

1. Contemporary inscriptions at Hathigumpha (150BC) referred to them as
Satavahanas
2. Line four of Hathigumpha inscription refer him as Satakamni
3. Epigraph of Visitthiputta Ananda of (1st Century BC) refer him as Satakani
4. Nasik Inscription of (1st century BC) refer him as Sadakani
5. Nanghat inscription refer Satakani
6. Coins issued by Satavahanas refer as Satakani, Satakamni


Vahana and kanni means same that is son, so we can reasonably assume sata as dynastic name. It means Sata’s Son

You can see none them refer them as Andhra’s, only in purana’s you can see Andhra Tag that is also not to the same names. So we can clearly see Satavahana’s are not Andhra’s.

So if they are not Andhra’s who are they?
1.Satavahan’s have their capital in Paithan. The ancient city of Pratisthan
now Paithan was the seat of Satvahana dynasty who ruled from 2nd century
BC to 2nd century AD. This is in ancient kuntala (kanara country) and not
Andhra.
2.Chutu’s (another line of Satkarnis) occupied most of the western Karnataka
with a capital at Vaijayantipura (Banwasi). Even though one more line of
Satakarni’s ruled Andhra, but chutu’s are called Kannada rulers.
3.Kuntala Satakarni denotes the king is from kuntala not Andhra.
4.Satavahanas never called themselves Andhra’s
5.Sukthankar held the view that Bellary district was the original home of
the Satavahanas
6.Satavahan’s were more interested in western region than in eastern Andhra
region showing they were not from the region


So Satavahan’s are of Kuntala and Kannada origin not Andhra Origin

Kuntala
In ancient times the areas south of the Godavari river including southern districts of modern Maharashtra, northern districts of modern Karnataka and south Karnataka districts of Shimoga and Chitradurga were collectively called Kuntala. An inscriptional passage the upper valley of the Krishna points to this theory [Ep. Ind., Vol. XII, p. 153. See Mirashi, Studies in Indology,]. In the Sanskrit work Udayasundarikatha of Soddhala (11th cent. A.D.) Pratishthana on the Godavari is said to be the capital of the Kuntala country. In early times Kuntala was probably included in the larger country called Maharashtra. The Aihole inscription of Pulakeshi II includes all these areas mentioned in Kuntala as Maharashtra. This designation of the entire area seems to be confirmed in Chinese notes as well. During these times, Kuntala came to denote the predominantly Kannada-speaking country, further corroborating views of historians such as Dr. Altekar and Dr. P.B. Desai. The Early Chalukyas of Badami and the Later Chalukyas of Kalyani were known as Kuntaleshvaras or lords of Kuntala. All their inscriptions are in Kannada and Sanskrit and their regal capitals at different times, Badami, Manyakheta(Malkhed in Gulbarga district) and Kalyani were also in present day Karnataka, which historically would be southern Kuntala. During these times however, the districts of Kolhapur, Satara, Sholapur, Ahmadnagar and Bid which are now Marathi-speaking, were included in Kuntala, indicating that Kannada country spread much further north of today's political boundaries. The Kannada classic Kavirajamarga calls the entire region between the Godavari and Kaveri rivers as Karnataka indicating Kannada country at one time extended far north and east of present day boundaries. Perhaps this was the region that embraced Hale Kannada as the official language. It is well known that during these times, Kannada and Telugu were written in Hale Kannada script. The Early Rashtrakuta, who were ruling over this territory as feudatory of the Chalukyas, were known as Kuntaleshvaras as well and their inscriptions call their overlords at that time as Karnataka Bala. Much later their imperial empire would rule large parts of India from regal capital Manyakheta in present day Karnataka, though as their empire grew they had many provincial capitals.
Their oldest inscription is found in Satara district of Maharashtra belonging to 6th century. In it Rashtrakuta king Avidheya has donated a village to learned Brahmins. The inscription is in Sanskrit written in Brahami script. This has confirmed their origin at above place generally called Kuntala. From above theories it is clear that the ancient regional names such as Kuntala, Karnata or Maharshtra may have covered large common areas in the deccan at different times in Indian history