Date of Shankara

Date of Shankara the great saint of Hinduism is always been controversial. Dates ranging from 5th century BC to 9th century AD. Let us analyze the dates.


Internal Evidence
The most important internal evidence comes from Sankara's verbatim quotation of Dharmakirti, the buddhist logician. Hsuan Tsang , the Chinese pilgrim, who visited India in the time of Harshavardhana, king of Thanesar (606 - 647 CE), gives clues to Dharmakirti's date. He also mentions Bhartrhari , but not of Sankara. It follows that Sankara is post-Dharmakirti, and possibly post-Hsuan-Tsang also.


Astronomical Details
Various Sankara-vijaya texts are not of much use. The details in one work contradict those in another. Dates ranging from the 5th cent BCE to 8th cent CE have been calculated on the basis of such astronomical details. One further complication is that some astronomical information is said to have been obtained from works which are not available anywhere in India. So no firm conclusion can be drawn based on this.


Records of Mutts
Whether Sankara established any Mutts at all has been questioned. Paul Hacker attributes the tradition of four amnaya-maths at Sringeri, Puri, Dvaraka and Joshimath to Vidyaranyasvamin. The native oral tradition, takes the history of these four Mutts,each associated with one of the four geographical directions and one of the four vedas, to Sankaracarya himself. The dasanami sannyasi-sampradaya, with its various akhadas in northern India, accepts affiliation only with these four mutts. There historical evidence for the existence of the oldest dasanami akhadas as early as the 9th cent. CE. It is immaterial whether Sankara established them himself or whether these four mutts developed naturally at the places where the four famous disciples of Sankara lived and taught. Of these four mutts, the Joshimath title had long been vacant, till it was revived in 1940 CE. So, it does not have many ancient records. The Dvaraka and Puri mutts have, in the past, claimed a date of 5th century BCE for Sankara. This is partly based upon a dating of a grant by a king named Sudhanva who is supposed to have been a contemporary of Sankara. Nothing else is known about this king, and the grant itself has not been dated with any accuracy.And Dvaraka and puri mutts have patchy histories, with periods when there were no presiding Sankaracaryas.


Sringeri Mutt
Sringeri mutt in karnataka has been the only mutt of the original four which has had an unbroken succession of mathadhipatis, as southern India has not experienced as many political upheavals as the north. The Sringeri mutts record states that Sankara was born in the 14th year of the reign of Vikramaditya. The record does not give any clue about the identity of this king. Some 19th century researchers identified this king with the famous Vikramaditya of the Gupta dynasty, thereby postulating a date of 44 BCE for Sankara. Gap of 700 years was then assigned to Suresvara. The later successors in the Sringeri list can all be dated reasonably accurately from the 8th century downwards. If one identifies the Vikramaditya as a member of the Western Chalukya dynasty, which ruled from Badami in Karnataka. The Chalukya dynasty reached its greatest fame in the time of Pulakesin II, who defeated Harshavardhana. There were two kings named Vikramaditya in this Chalukya dynasty - Vikramaditya I ruled in the late 7th century CE, while Vikramaditya II ruled in the early 8th century. It is more reasonable to identify the Vikramaditya of the Sringeri record with one of these two Chalukyan kings, who ruled from Karnataka, rather than the northern gupta king, whose empire did not include southern India. This interpretation of the Sringeri record is also consistent with the internal evidence from Sankara's works.


Mutt Politics
In addition to these four original mutts, a number of other advaita mutts have come into being over the centuries, some of which are quite well-known. These mutts either started out as branches of the original institutions, or were set up as independent monasteries by notable sannyasis of the dasa-nami order. With the proliferation of such mutts came a number of "traditions," many of them conflicting with one another in details. some of these mutts also claim to have been established by Sankara himself., Some of them also claim 5th century BCE to be the date of Sankara.

The intimate connection of the founders of the Vijayanagara empire with the Sringeri mutt, and the competition by other mathadhipatis in the south for similar honors as traditionally accorded to the Sringeri Mutt. Every southern Mutt with a claim to be the "original" one wants to deny Sringeri's chronological primacy. This denial only has the effect of reinforcing the fact that Sringeri has been the most important advaita mutt for centuries. As such, their conflicting claims about Sankara's date have to be evaluated in the context of their political motivations in putting forth such dates.

Kanchi Mutt
Fifth advaita mutt at Kanchipuram is very active today, does not mean that it has always been so, nor does such activity lend any special credibility to its claims to antiquity. The political influence and prestige that a Mutt enjoys today also do not confer any legitimacy to such claims. It is inconceivable that the dasa-nami-sampradaya would have overlooked a fifth mutt in choosing its affiliations. Claims to historicity that are made in a spirit of political one-upmanship seldom stand up to serious scrutiny. There is no necessary correlation between the modern activity of an advaita mutt and its claimed antiquity.

Gaudapada
Gaudapada is ParamaGuru of Shankara. Guru Govinda was Shankara's guru. So if we find the date of Guru, we can arrive at the date of Shishya. Gaudapada lived after the major Buddhist writers especially, Vasubhandhu, Nagarjuna, aryadeva (disciple of Nagarjuna) whose work he clearly reflects. In the 6th century work of Bhavaviveka, there is a direct quotations from Guadapada. Bhavaviveka was junior contemproary of Dharmapala whose date is confirmed by Chinese travellers in 5th century AD. So he has to be earlier than that, that is 5th century AD.  Traditional advaitha list Gaudapada is student of Shukdeva who in turn was student of Ved Vyasa of Mahabharata. We can even argue bhavaviveka and Gaudapada are arguing from same source. Many also argue that Gaudapada is a institution not a person. To cut short the discussion, we can say that Gaudapada lived around 5th century AD. When shankara says Gaudapada to be his paramaguru, we have to take the context. Guru Govinda padacharya was shankara's guru and his guru greatest Guru is Guru Gaudapada. In this context we can see shankara comes around 800 AD date.


conclusion
The official date accepted currently is 788-820 CE, and the Government of India celebrated the 1200th anniversary of Sankara's birth in 1988. This date is largely based upon one traditional view prevalent in India.

Origin of Rastrakuta

The Rashtrakuta Dynasty was a royal Indian dynasty ruling large parts of southern, central and northern India between the sixth and the thirteenth centuries. During this period they ruled as several closely related, but individual clans. The earliest known Rashtrakuta inscription is a seventh century copper plate grant that mentions their rule from Manpur in the Malwa region of modern Madhya Pradesh. Other ruling Rashtrakuta clans from the same period mentioned in inscriptions were the kings of Achalapur which is modern Elichpur in Maharashtra and the rulers of Kannauj.

The clan that ruled from Elichpur was a feudatory of the Badami Chalukyas and during the rule of Dantidurga, it overthrew Chalukya Kirtivarman II and went on to build an impressive empire with the Gulbarga region in modern Karnataka as its base. This clan came to be known as the Rashtrakutas of Manyakheta, rising to power in South India in 753. Period between the eight and the tenth centuries, saw a tripartite struggle for the resources of the rich Gangetic plains, each of these three empires annexing the seat of power at Kannauj for short periods of time. At their peak the Rashtrakutas of Manyakheta ruled a vast empire stretching from the Ganga River and Yamuna River doab in the north to Cape Comorin in the south.

During their rule, Jain mathematicians and scholars contributed important works in Kannada and Sanskrit. Amoghavarsha I was the most famous king of this dynasty and wrote Kavirajamarga, a landmark literary work in the Kannada language. The finest examples of which are seen in the Kailasanath Temple at Ellora and the sculptures of Elephanta Caves in modern Maharashtra as well as in the Kashivishvanatha temple and the Jain Narayana temple at Pattadakal in modern Karnataka, all of which are UNESCO World Heritage Sites.

The origin of Rashtrakuta dynasty has been a controversial topic. These issues pertain to the origins of the earliest ancestors of the Rashtrakutas during the time of Emperor Ashoka in the second century BCE, and the connection between the several Rashtrakuta dynasties that ruled small kingdoms in northern and central India and the Deccan between the sixth and seventh centuries. The relationship of these medieval Rashtrakutas to the most famous later dynasty, the Rashtrakutas of Manyakheta (present day Malkhed in the Gulbarga district, Karnataka state), who ruled between the eighth and tenth centuries has also been debated

Punjab origin
The appearance of the terms Rathika, Ristika (Rashtrika) or Lathika in conjunction with the
terms Kambhoja and Gandhara in some Ashokan inscriptions of 2nd century BCE from Mansera and Shahbazgarhi in North Western Frontier Province (present day Pakisthan), Girnar
(Saurashtra) and Dhavali (Kalinga) and the use of the epithet "Ratta" in many later inscriptions has prompted a claim that the earliest Rashtrakutas were descendants of the Arattas, natives of the Punjab region from the time of Mahabharata who later migrated south and set up kingdoms there, while another theory points more generally to north western regions of India. Based on this theory, the Arattas may have become natives of the Deccan having arrived there during the early centuries of the first millennium. But this is a far fetched theory having no proof.

Maharastra origin
Term Rishtika used together with Petenika in the Ashokan inscriptions implied they were hereditary ruling clans from modern Maharashtra region and the term "Ratta" implied Maharatta ruling families from modern Maharashtra region. But this has been rejected on the basis that from ancient books such as Dipavamsha and Mahavamsha in Pali language it is known the term Maharatta and not Rashtrika has been used to signify hereditary ruling clans from modern Maharashtra region and the terms Rashtrika and Petenika appear to be two different displaced ruling tribes.

Marathi or Telugu origin
The argument that the Rashtrakutas were either Marathi speaking Marathas or Telugu speaking Reddies in origin has been rejected. Reddy's in that time period had not come into martial prominence even in the Telugu speaking regions of Andhra, being largely an agrarian soceity of cultivators who only much later (in the 14th century - 15th century) came to control
regions in the Krishna - Rajamundry districts. The Rashtrakuta period did not produce any Marathi inscriptions or literature (with the exception of a 981 CE Shravanabelagola inscription which some historians argue was inscribed later). Hence Marathi as the language of the Rashtrakutas, it is claimed, is not an acceptable argument

Rajputs
The Rashtrakutas emerged before the term "Rajput" came to be used as a community. The emergence of Rajputs in Rajasthan and Gujarat coincides with the arrival of the Rashtrakutas and Chalukyas in the region. So it is just a coincidence

kannadiga origin

1. Ruling clans called Rathis and Maharathis were in power in parts of present day Karnataka as well in the early centuries of the Christian era, which is known inscriptions from the region and further proven by the discovery of lead coins from the middle of 3rd century bearing Sadakana Kalalaya Maharathi in the heart of modern Karnataka region near Chitradurga. In the face of these facts it is claimed it can no longer be maintained that the Rathi and Maharathi families were confined only to present day Maharashtra. There is sufficient inscriptional evidence that several Maharathi families were related to Kannadiga families by marriage and they were naga worshippers, a form of worship very popular in the Mysore region.
2. The epithet Ratta, it is a Kannada word from which the word Rashtrakuta has been derived. The use of the word Rattagudlu (meaning an office) has been found in inscriptions from present day Andhra Pradesh dated prior to the 8th century indicating it was a South Indian word. From the Deoli plates and Karhad records it is clear prince called Ratta and his son was called Rashtrakuta. Thus Rashtrakutas were of Kannada origin. It is also said the term Rashtra means "kingdom" and Kuta means "lofty" or Rashtra means state and Kuta means chieftain.
3. Another epithet used in inscriptions of Amoghavarsha I was Lattalura Puravaradhiswara. It referes to their original home Lattalur, modern day Latur in Maharashtra state, bordering Karnataka. This area was predominantly Kannada speaking based on surviving vestiges of place names, inscriptions and cultural relics. So Latta is a Prakrit variation of Ratta and hence Rattana-ur became Lattana-ur and finally Lattalur.
4. Connections between the medieval Rashtrakuta families to the imperial family of Manyakheta, It is clear that only the family members ruling from Elichpur (Berar or modern Amravati district, modern Maharashtra) had names that were very similar to the names of Kings of the Manyakheta dynasty. From the Tivarkhed and Multhai inscriptions it is clear that the kings of this family were Durgaraja, Govindaraja, Svamikaraja and Nannaraja. These names closely resemble the names of Manyakheta kings or their extended family, the name Govindaraja appearing multiple times among the Manyakheta line. These names also appear in the Gujarat line of Rashtrakutas whose family ties
   with the Manyakheta family is well known.
5. Princes and princesses of the Rashtrakuta family used pure Kannada names such as Kambarasa, Asagavve, Revakka and Abbalabbe as their personal names indicating that they were native Kannadigas. It has been pointed out that princesses of family lineage belonging to Gujarat signed their royal edicts in Kannada even in their Sanskrit inscriptions. Some examples of this are the Navsari and Baroda plates of Karka I and the Baroda plates of his son Dhruva II. It has been attested by a scholar that the Gujarat Rashtrakuta princes signed their inscriptions in the language of their native home and the race they belonged to. It is well known that the Gujarat line of Rashtrakutas were from the same family as the Manyakheta line. It is argued that if the Rashtrakutas were originally a Marathi speaking family, then the Gujarat Rashtrakutas would not have
   signed their inscriptions in Kannada language and that too in far away Gujarat.
6. While the linguistic leanings of the early Rashtrakutas has caused considerable debate, the history and language of the Rashtrakutas of Manyakheta has been free of such confusion. It is clear from inscriptions, coinage and prolific literature that the court of these
   Rashtrakutas was multi-lingual, used Sanskrit and Kannada as their administrative languages and encouraged literature in Sanskrit and Kannada. As such, from the Kavirajamarga of 9th century, it is known that Kannada was popular from Kaveri
   river up to the Godavari river, an area covering large territory in modern Maharashtra.
7. The Rashtrakuta inscriptions call them the vanquishers of the Karnatabala, a sobriquet used to refer to the near invincibility of the Chalukyas of Badami. This however it should not be construed to mean that the Rashtrakutas themselves were not Kannadigas. Their patronage and love of the Kannada language is apparent in that most of their inscriptions
   within modern Karnataka are in Kannada, while their inscriptions outside of modern Karnataka tended to be in Sanskrit. An inscription in classical Kannada of King Krishna III has also been found as far away as Jabalpur in modern Madhya Pradesh which further supports the view of their affinity to the language kannada.

So Rastrakutas are kannadiga origin

Who are Aryans

Let us see from different contexts.

A paper presented by K. V. Ramakrishna Rao
1. Introduction: Ever since the advent of "Ariyar" in Indian history, the word "Aryan" has assumed significance and far-fetching linguistic and racial connotations. Then came the advent of "Dravidians". Caldwell's linguistic invention was given a racial twist by the westerners and Indian scholars, though the concept of race and language are two separate entities. Leaving these hypotheses and theories aside, an attempt is made in this paper to study the word "Ariyar" fund in the ancient Tamil literature. In the process of understanding the past, there have been persistent and insistent attempts in historiography to import later day ideas, concepts and theories to reflect back on the past events leading to diversified and contradicting situation. But, here the approach has been restricted to get the meaning of the word "Ariyar" as found in the ancient Tamil literature.

2. In Tamil literature, the word "Ariyar", "Ariyan", "Ariya" etc., found in various places withy their other forms and have been used both as nouns and adjectives. As in recent times, diametrically opposite views have been expressed1 about the inclusion of the Tamil epics Cilappatikaram and Manimekalai within the ambit of Sangam literature, the discussion is restricted to Ettutogai (the eight anthologies), Pattupattu (the Ten poems) and Padinen Kizh Kanakku (the Eighteen Minor works). Now, let us see, what these poems say about "Ariyar".

3. Natrinai: It is the heading the list of Ettuttogai and its general theme is love. The word "Ariyar" appears in the 170th poem, sung by an unknown poet. The companion of the heroin of the poem warts that the hero might be seduced by the beautiful lonely dancing girl. She compares the victory of the Virali (the dancer), who came to a festival clad in a leaf-garment, over her group to the fact that the famous town of Mullur, the "Ariya" soldiers swarmed, but ran away before the lance-battalion of Malayan (a Cheran), who unsheathed a shining sword and attacked with his large army. From this, we can see that the people who came from the north to attack Cheras were known as "Ariyar".

4. Kuruntogai: Literally meaning `a collection of short poems', it comes next and its theme is also love. The word "Ariyar" appears in the verse 7, line 3. Here, it is described how "Ariyars" dance on a tied rope according to the beatings of a drum. "The forest full of bamboos were rattled the white ripe seeds of shivering vakai tree (Sirisa tree) tossed by the wind like the drumming of the "Ariyar" dancing on the rope". Therefore, here it is evident that "Ariyar" refers to a group of jugglers or tumblers, who performed acrobatics.

5. Paditruppattu (the Ten tens): It gives more information about `Ariyar' in historical setting. The entire extant collection of poems with the deeds and exploits of the Chera Kings. The first and tenth Tens are not available. In the Second Ten, the Patigam (Preface) describes how Imayavaramban Nedunjeraladhan engraved his royal sign `bow', which figures on his flag, on the top of the Himalayas (lines 4-7). Having roaring oceans has his boundaries (imizh kadal velittamizhagam), he ruled Tamizhagam (the Tamil country) in such a way o excel the other nadus (countries). He made `Ariyar' bow before him, who were having very great name (fame and heritage).

5.1. In the Second Ten, the 11th verse details as how the very famous Himalayas abound with "Ariyas". Hence, scholars give two different meanings for the `Ariyar':
`Ariyar" = Munivar (rishis) and
"Ariyar' = `Ariya mannar' ( Aryan kings) .
The hillside was resplendent with densely and well grown trees of erthrina indica (mullu murukka), a kind of citrus and the yak sleeping there would dream of waterfalls and sweet smelling grass. The Himalayas with such fertility was filled with many rishis. In between the Himalayas (in the north) and Kumari in the South, there wee Kings who boasted their valour but they were conquered by Nedunjeraladhan. The meaning is thus rendered, "You quelled the valour of those who called themselves monarchs of the land between Camorin in the South and the famous Himalayas, where the Ariyas2 abound and yak sleeps on the hills covered thick with the Oleander and dreams of the broad mountain stream and the narandam (lemon-grass)"

5.2. In fifth Ten, the patigam mentions `vadavar' or vadukar, i,e, the people of north and `Ariya Annal' i.e, head of Ariya Kings. It describes how the kings of the north were afraid of Kadal Prakkottiya Senguttuvan. He marched with his army to bring a good stone for chiseling an image of the goddess of chastity. He came across a head or chief of Ariya Kings, while passing through forests, and defeated him. Then, he brought a stone and washed it in waters of the Ganges. While coming back, he stayed at Irumbil, destroyed Viyaur and Kodungur. He also killed a king named Pazhaiyon.

5.3. In the same fifth Ten, the 43rd verse mentions the defeat of kings who were ruling between the Himalayas in the north and Kumari in the south as boundaries. However, the names of the kings or the countries thus defeated are not given in the poem. In the padigam, the kings are mentioned as the `vadavar' (the Kings of north), the Chiefs of `Ariyar' are called `Ariya Annal', but here they are generally mentioned as `Ariya arasar', i.e, the Kings between the Himalayas and Kumari.

5.4. In Seventh Ten, the 68th poem narrates how the people who were living in the north or northern direction, were leading a fearless and happy life. The expression used to denote them is `vadapula vazhnar'.

5.5. So from the description of Paditruppattu, we can see that `Ariyar' are ?
? `the Kings of the north',
? `Rishis of the Himalayas',
? `the Kings between the boundaries of Himalayas and Kumari' and
? `the people of the north or northern direction of Tamilagam'.

6. Agananuru (or Neduntogai): It also gives more details about `Ariyar'. `Ariyars' capture elephants by the use of trained female elephants. A public woman takes a vow that she would chain her hero with her hair just as the `Ariyar' make the wild elephant domesticated with the she-elephant. Mullaippattu throws light on their employment by the kings of Tamilagam to train elephants.

6.1. In another poem, a harlot wishes her bangles may be broken just like the army of `Ariyars', which was defeated by the Kurumba bowmen who fought under the Cholas, with their shower of arrows, victorious spears and the black buckler. Here, also the names of the defeated `Ariyars' are not given, but it is mentioned that they were defeated at Vallam (Tanjore).

6.2. Paranar3 in his poem eulogises Senguttuvan that he attacked the Aryar so as to make them scream, carved his emblem bow on the very famous mountain and chained the ferocious Kings. Here one can notice that the name of the mountain is not specified and it is mentioned in singular. As Himalayas are always mentioned in plural to denote a chain of mountains, a doubt arises as to whether the poet actually alludes to the Himalayas or to a certain `very famous, ancient and well grown' mountain situated north of Tamizhagam in those days.

6.3. Agam.386 narrates how an Ariya wrestler was defeated by one Panan. The Ariya wrestler was known as `Ariya Porunan' and Panan was another wrestler, whose state was in the north of Tamizgagam (Agam.325). Panan wrestled with Ariya Porunan and crushed his shoulders and arms, the sight of which made Kanaiyan, the commander of Chera army, feel ashamed.

6.5. So, according to Agananuru, `Ariyar' were ?
? the people who captured and trained elephants,
? who got defeated by the Cholas at Vallam,
? who were the Kings of the north, conquered and chained by Senguttuvan and
? who were in possession of a mountain where gold was available.

As there was a wrestler known as `Ariya Porunan', the name should imply either that he was an Ariya or he came from the north. But, it should be noted that Panan, who defeated Ariya Porunan and came from a state situated north of Tamizhagam, was not given the prefix of `Ariya'. Therefore, it is evident that there were Ariya wrestlers, just like Ariya jugglers, tumblers or rope dancers, elephant trainers and trainers in Tamizhagam.

7. Purananuru: In one poem4, Kovur Kizhar, a Tamil poet, describes how the kings of north were afraid of Cholan Naklankilli that they were spending their nights without sleep. Marudanila Naganar, another poet5 describes how Pandiyan Kudakartattutunjiya Maran Vazhudi was having a chariot to wage a fierce war to kill the kings of north (vadapula mannar). Actually, the poet eulogises Maran Vazhudi who is said to have caused `northern kings to fade'. But, particular given about the names of such northern kings or countries and the place or places where he defeated them in the battles are not at all given. There is a mention6 of a type of a sandal paste of `northern mountain' (vadakundrattuchandanam), Agananuru also refers to this
But here also, the name of the northern mountain is not mentioned. Thre important point to be noted is, though the expressions `vadapulattarasar', `vadapulamannar' and `vadakundram' are used to denote the kings of the north and northern mountain, the prefix `Ariyar' is conspicuously missing. Therefore, it is very evident that there were northern kings and northern mountains other than Ariya kings of north and northern mountain of `Ariyar'.

8. Non-Tamilian people of North: In the case of non-Tamilian people, specific names have been mentioned like Kosar8, Moriyar9, Nandar10, Tondaiyar11, and Vadugar12. Kosars belonged to Tulu country and they were living south of the Vindhya and near the shores of western ocean. Nandar and Moriyar are no others but the Nandas and Mauryas of north India. Tondaiyars were found in the forests of Vengadam hills where elephants were abundant. So they went on expeditions, captured, trained and formed them into a brigade. The trained elephants brought firewood to the Rishis and they ate the food of their country only. From this, we can infer that Tondaiyars were having similar vocation like Ariyars, as far as elephants are concerned. Vadugar were having their lands beyond Vengadam and they spoke a different language. Another point to be noted is that at one place (Puram. 378), the Vadugars are denoted as `vada vadugar'. The term `vadugar' connotes that they were from the north and hence the expression `vada vadugar' is very significant, as it actually denotes `northern group of northerners'. This can be compared with the expression `vada Ariyar' and vadavariyar" denoting `northern Ariyar', but such expressions are found in Silappathikaram and not in the Sangam literature taken for discussion. But the important point to be noted is the usage of `Ariyar', while the word `Ariyar' is generally used to denote the people of north or the kings of north, the above mentioned words Kosar, Nandar, Moriyar, Tondaiyar and Vadugar are used to denote only particular groups of people who lived in the north of Tamizhagam.

9. Arya and Ariya suffixes and prefixs: Epigraphic, numismatic and literary evidences are abundant to show that the Sathavahanas were ruling in the north of Tamizhagam with their intruding territories extended up to Caddalore. The important point which should be mentioned here is that the `Arya' endings in the names of the donees are found only in the grants coming from the territory immediately south of river Krishna (The Kondamudi, the Mayadavolu, the Hira Hadagalli, the Kanteru Nandivarman I and the Mattapad grants). `Arya' (venerable) as honorific prefix to the names of Buddhist and Jain teachers and saints occurs in inscriptions all over India. Indeed the Tamil epic Manumekhalai mentions Buddha as `Ariyan' (25-6). `Arya' as an honorific title is found in the Hathigumpa inscription of Kharavela13. `Arya' as initial part of personal names occur in Junnar inscription inscription14 (Ayama), and in the Nagarjunakonda inscription15 (Ayakotosiri) and Ayasiri, names of royal ladies. `Aryadeva' is the name of the celebrated disciple16 of Nagarjuna ,who spent a greater part of his life in Andhradesha. But the earliest inscription to exhibit names with Arya-ending is the Kondamudi grant of Jayavarman where all doinees have names ending with `aja', as also found in the same manner in the Mayadavola and Mattapad grants.

9.1. `Aja' is another form of Prakrit `Arya', Sanskrit `Arya' and Tamil `Ayya', `Iyya', `Iyer' and `Ariyar'. `Ariyar' or `Ariya' started as an honorific prefix anmd become a name-ending much the same way as `sri' found in many inscriptions. And we can find the same trend in Tamil literature, as in `Ariya Annal' (Head or chiuef of Ariya Kings), `Ariya Porunan' (Arya wrestler), `Ariya Arasan Bragadattan'17 (Ariya king named Bragadattan) and `Ariya Arasan Yazh Brahmadattan'18 (Ariya king poet Brahmadattan). The word `Ayyar' or `Iyer' is found in many places in ancient Tamil literature including Tolkappiyam19, which is considered as the oldest extant Tamil work. It is used to represent a teacher, brother, priest, saint, andanan (Brahmana), superior, master or king, with veneration.

10. `Ariake': A reference to Periplus' `Ariaca' and Ptolemy's `Ariake' has to be made, as it has direct bearing on the discussion of `Ariyar' of the ancient Tamil literature. About the name `Ariaca' of the Periplus, W. H. Scoff opines: "the word in the text is very uncertain". Lassen thinks that the name Sanskrit `Latica' (pronounced Larica) and included the land on both sides of the gulf of Cambay20. Ptolemy (c.140 CE) calls the first province of Tamil country going down from the north as `Lymyrice or Dymirike'. He and the author of Periplus use it only as the name of the Chera territory. The country north of it was to them `Ariake', belongoing to the Aryas, Taking the other forms `Ariake Sadinon' and `Ariake of the Pirates', they could easily have made out that `Ariake' referred to the country later known as the Maharastra, then ruled over by the Satavahana kings of the Andhra dynasty21. Therefore, it is evident that Ariake or Aricca denotes `Akam' or the country of Ariyar who were ruling or living immediately north of Dymirike or Tamizagam.

11. Himalayas of Ariyar: We have seen how some Tamil kings marched towards the Himalayas to bring stones or to defeat the kings in between the `Himalayas' and `Kumari', and inscribed their royal emblems on it. Already it has been pointed out that the poets considered `Himalayas' as single Tall Mountain. From various expressions like `very famous, ancient and well grown' mountain (Agam.396), `tall mountain with gold' (Agam.398), `a big stone' (Puram.171) and a `tall mountain' (Puram.61), even without naming the mountain, it is evident that the poets coisidered `Imaiyam' or `Imayam' was a single mountain situated north of Tamizhagam. `Imam' means snow, that is why, the Himalayas are called so. But, in the Tamil literature, wherever the name `Imayam' is not mentioned, it is also not mentioned that the `tall, ancient, very famous and stony' mountain with gold is covered with snow. Everybody knows that Himalayas are indeed very famous, ancient and `several series of more or less parallel or converging ranges'. Also the poets have not given the details how the kings climbed up the `Himalayas', cut the required stone, brought it down, etc., except that `he washed it in the waters of Ganges'. Therefore, it is evident that whenever the name `Imayam' is not mentioned, we have to take it as a mountain that was situated in the north of Tamizhagam.

12. Non-Tamil kings of north: The Hathigumpha inscription of Kharavela, a king of Kalinga and a contemporary of the third or fifth king of the Satavahana line, is the only epigraphic reference to the kingdoms of the Tamil country after the Asoka inscription. Kharavela ruled Kalinga in the first half of the second century BCE and in the eleventh year of hid reign (c.155 BCE), he is said to have destroyed a confederacy of Tamil states ? Tramiradesa sanghatanam [(T(r)mira, Damira or Tamila] ? which was 113 years old (113+17) at the time and had been a source of danger22. The Satavahanas were ruling, starting with the first king Simukha around 230 BCE, in the north of Tamizhagam with the lineage of Kanha (.207-189 BCE), Sri Satakarni I, Satakarni II (c.166), Hala (c. 20-24 CE), Sri Yajna Satakarni (c.170-199) and others. Before that, the Asokan empire was extending up to Sravanabelagola covering the areas of the Cholas. He died in 232 BCE and his successor Brihadratha was killed by Pushyamitra Sunga in 185 BCE. The Sunga dynasty continued up to 73 BCE. Therefore, during the reign of these kings of north, no Tamil king could have crossed over to Ganges or Himalayas without encountering them. If the Tamil kings would have actually defeated or conquered the kings of north, as mentioned in the Tamil literature, definitely, there would be some cross reference in their description. But, unfortunately no such reference has been pointed out so far. Moreover, a careful study of ancient Tamil literature clearly shows that the geography of Tamizhagam is restricted between Vengadam in the north and Kumari in the south. This has been repeatedly mentioned by the poets and the later commentators. Therefore, if any Tamil king had conquered or defeated any Aryan king or king or north, he might have defeated an Andhra king of his time.

13. `Ariyar' denotes what? From the foregoing discussion about the word `Ariyar' and its forms mentioned in the ancient Tamil literature, it is evident that they would come under the following categories:
`Ariyar' are ?
1. the people who were living immediately north of Tamizhagam or Vengadam.
2. the kings who were ruling immediately north of Tamizhagam or Vengadam.
3. the jugglers, tumblers, rope-dancers or acrobats of Tamizhagam.
4. the Rishis or saints of northern mountain of Tamizhagam or Himalayas.
5. the elephant captors and / or trainers.
6. the groups or kings who waged wars against Tamil kings or chiefs coming from north.
7. ]the honorific title `Ariya' was used to respect certain professionals like wresrtlers, poets or king-cum-poets of Tamizhagam.

14. Were the `Ariyar' foreigners? A reference has already been made about non-Tamil people coming from the north of Tamizhagam, who were specifically mentioned as Kosar, Moriyar, Nandar, Tondaiyar and Vadugar. There have been many specific references to Romans and Greeks collectively called as `yavanar' by the Tamilians. Their habits, dress, behaviour etc., are clearly described and explained to show that they were foreigners. The word `milechar' is specifically found in Mullaippattu; "Within the elegant well-lit inner apartment, adorned with tiger-chains of skilled workmanship, well clad dumb milechas (who make themselves understood by signs) attend the king, who spends night absorbed in thought of (coming) battle23. The mention about the employment of milechas as bodyguards is very significant, because unless the king had so much of confidence about his safety, he would not have appointed the foreigners as his bodyguards. And if the `Ariyar' mentioned were actually milechas or foreigners, they would have been described and treated differently by the Tamil poets. Though the poets repeatedly mention that the boundaries of this land were Himalayas in the north, Kumari in the south, Kuna kadal (eastern ocean), in the east and Kuda kadal (western ocean) in the west and that `Ariyar' were the people or kings of the north of Tamizhagam, nowhere they have been mentioned that they were foreigners and that they came from outside the boundaries enumerated by them. Except in the references about the encounters between them and Tamilian Kings or chiefs, in all other places, they were treated as the people of Tamizhagam. Even in the case of battles among the Tamil kings, chieftains and particularly, Chera, Chola and Pandyas, elaborate details have been given as to how they fought with each other, killed others, destroyed the lands and towns, captured cattle, men and women, collected their booty, seized the crowns and gold (which in turn to be given to the pots) etc. But, surprisingly such details of after-battle exploits and booties are not given in the case of defeat of `Ariyar'. So it is not known why and how they were spared even after their defeat. Many cases of Sati committed by the wives of killed Tamililan kings and chieftains have been specifically mentioned. Even Imayavaramban Nedunjeraladhan fought a war with the contemporary Chola king, in which both the monarchs lost their lives and their queens performed sati. But, surprisingly, there are no mentions of killing of `Ariyar' kings and of performing of sati by their queens. Therefore, really, it is very intriguing as to why and how such benevolent and lenient treatment was given to the defeated, conquered and captured `Ariyan' kings by the Tamil poets and kings. In any case, it is evident that the `Ariyar' were not foreigners.

15. Conclusion: In the study of ancient Tamil literature, with a view to find out the meaning and position of `Ariyar' as mentioned in their context, it has been pointed out that `Ariyar' were the people or kings of north of Tamizhagam and also of Tamizghagam considering the various descriptions of them. Literary evidences of ancient Tamizhagam with other epigraphic, numismatic and literary evidences of contemporary kings of Maurya, Kalinga and Satavahana show that the exploits of Tamil kings were perhaps restricted to the boundaries of the ancient Tamizhagam and the defeat of `Ariya' or northern king or kings refers to the defeat of Andhra king or kings. The word `Ariya' was also used as an honorific title to certain professionals, besides the generic usage to denote the people of the land with the boundaries of Himalayas. As the names Kosar, Nandar, Moriar, Tondaiyar and Vadugar have been used to indicate individual groups of north, and the name `Ariya' is used to denote the people or kings who were living or ruling immediately in the north of Tamizhagam, it is very evident that no racial connotation was given to `ariyar' by the ancient Tamils.

My Views
Seeing the location according to ptolemy and other tamil sources , we can come to the conclusion Ariya is nothing but ancient kannada land that is today karnataka and Maharastra

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
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