Sharmalan Thevar

Chola Warlords: Who Were the Paluvettaraiyars?

Ponniyin Selvan I movie poster showing actor Sarathkumar as Periya Paluvettaraiyar and actor Parthiban as Chinna Paluvettaraiyar.

In 2024, Oxford University Press published Minor Majesties: The Paluvēṭṭaraiyars and Their South Indian Kingdom of Paluvūr, 9th–11th Centuries A.D., a groundbreaking study by historian Valerie Gillet. In the book’s opening chapter, A Tentative Biography of the Paluvettaraiyars, Gillet delves into the lineage and origins of this influential family.

These Chola warlords traced their lineage to the formidable Maravars, an ancient warrior tribe renowned for their valor. However, I believe that while the Paluvettaraiyars were indeed of Maravar descent, they likely forged alliances through intermarriage with those of the Kallar and Agambadiyar clans, further solidifying their power and influence.

Prominent figures in the medieval Chola era, the Paluvettaraiyars played a pivotal role in shaping the empire’s political and military landscape. Through strategic marriages with the Chola royal family and their service as administrators and commanders, they cemented their power, leaving a lasting imprint on South Indian history.

For a deeper insight into their fascinating legacy, I have included the first chapter of the book for your reading below.

Manabharana Is Not Malay (Manabharana Bukan Melayu)

In recent times, an alarming narrative has emerged within the Malaysian blogosphere, suggesting a historical event that appears to be a misinterpretation or perhaps a deliberate misinformation campaign.

The claim revolves around a so called Malay prince named Manabharana from Srivijaya, purportedly attacking and conquering the Chola kingdom. This misleading story has gained traction and is spreading like wildfire across various social media platforms. The need to address and rectify such inaccuracies is crucial not only for the sake of historical accuracy but also for fostering a responsible and informed online community.

To delve into the matter, it is essential to clarify that historical records reveal the existence of multiple individuals named Manabharana throughout history. However, a nuanced understanding reveals that all these figures were Tamils (Damila) hailing from the Pandya kingdom, with references to their exploits documented in Tamil inscriptions and Sri Lankan chronicles. Remarkably, there is an absence of any historical records in Malaysia that would substantiate the claim of a Malay prince named Manabharana attacking the Chola kingdom.

The title "Manabharana" typically denotes a familial connection to the Pandyan royal lineage, often bestowed upon sons within the Pandyan dynasty. It is crucial to acknowledge that the Manabharana associated with the attack on the Chola country, earning the epithet "Cholakulantaka" (he who destroyed the Chola family), was indeed a Pandyan king. Contrary to the circulating narrative, this historical figure is not a Malay prince.

Similarly, it is worth mentioning that Kulothunga Chola I (1070-1120 AD) gave his princess Chudamali in marriage to prince Manabharana. This Manabharana was also known as Sri Virabahudevar or Pandiyanar Virapperumal. This Manabharana was the son of Jatavarman Srivallabha Pandya and princess Mitta, the younger sister of Sri Lankan king Vijayabahu (1055-1111 AD). (refer to page 227 below)

To further bolster this clarification, references from inscriptions have been attached, underscoring the importance of relying on authentic historical documents rather than perpetuating unfounded claims. The dissemination of inaccurate historical information not only distorts the understanding of the past but also has far-reaching consequences in shaping perceptions and narratives.

In a globalized and interconnected world, it is imperative to approach historical accounts with discernment and to resist the temptation to propagate misinformation, as it can contribute to the erosion of accurate historical knowledge and the promotion of cultural misunderstandings.

By emphasizing the importance of accuracy and critical thinking, we can collectively work towards fostering a more informed and responsible discourse in both online and offline spaces.

12th century inscription of the Ranganathasvamy Temple, Srirangam, makes reference to one Manabharana who lived earlier. He destroyed the Cholas (epithet Cholakulantaka) but this Manabharana is not a Malay from Sri Vijaya. He is a Tamil from Pandya kingdom.

Epigraphica Indica Vol XXXVIII (January 1969) by Archaeological Survey of India

Dictionary of Pali Proper Names, Volume 1 By G.P. Malalasekera

Another Manabharana, also a Pandya. This is from South Indian Inscriptions, Volume III.

IV.- Inscriptions at Manimangalam

No. 29.- On the outside of the east wall of the inner prakara of the Rajagopala-Perumal temple

Finally, Rajendra dispatched an army to Ceylon, where the Kalinga king Vira-Salamegan was decapitated and the two sons of the Ceylon king Manabharanan were taken prisoners. Another Vira-Salamegan, who is stated to have migrated to Ceylon from Kanyakubja, had been killed by Rajendra’s predecessor Rajadhiraja.[11] The same Chola king had decapitated another Manabharana, who was, however, a Pandya king and not a king of Ceylon.[12] The Mahavamsa mentions two princes of the name Manabharana, and two others of the name Kittisirimegha. Manabharana I.[13] and Kittisirimegha I. were nephews and sons-in-law of the Ceylon king Vijayabahu I. (chapter lix. Verses 42 and 44). His queen Tilokasundari was a princess of Kalinga (ibid. verse 29 f.).[14] Manabharanan and Vira-Salamegan in the subjoined inscription might correspond to Manabharana and Kittisirimegha in the Mahavamsa, and the reason why Vira-Salamegan is styled a Kalinga king in the inscription might be thefact that his mother-in-law was a Kalinga princess according to the Mahavamsa. On the other hand king Vijayabahu I. is supposed to have reigned from A.D. 1065 to 1120, and Vikkamabahu I. in whose time Manabharana I. and Kittisirimegha I. usurped the government of Ceylon, from A.D. 1121 to 1142, while Rajendra and Virarajendra I. have to be accommodated between A.D. 1050 and 1070.[15] Consequently, Manabharana and Vira-Salamegan in the inscription must be distinct from, and prior to, Manabharana I. and Kittisirimegha I. in the Mahavamsa. But, as I have previously stated (p. 39 above), the conquest of Ceylon by Rajendra is established by the existence of an inscription of his in that island.

Kallars - The Original Tamil Polygars of Ariyalur and Udaiyarpalayam Zamins

Ariyalur and Udaiyarpalayam are now taluks under the larger present day Ariyalur district.

In his book "The Heirs of Vijayanagara: Court Politics in Early-Modern South India", author and researcher Lennart Bes of Radboud University Nijmegen states that the Kallar polygar of Ariyalur may have been the son-in-law of the Kallar polygar of Udaiyarpalayam (page 311). This is according to a Dutch source from the late 1670s; NA, VOC, no. 1454, f. 1015; no. 1756, f. 1219v: reports of local VOC envoys to Tanjavur and Ramnad, August 1688, October 1708.

The zamins (earlier palayam) of Ariyalur and Udaiyarpalayam were ruled continously by Kallar polygars until the year 1765 as confirmed by Lewis Moore (see end of article). Both Ariyalur and Udaiyarpalayam were attacked by the combined forces of Nawab and British. After the attack, the Kallar polygars and their families were disposed of their rights and properties. They took refuge in Tanjore (Tanjavur) and later Mysore.

They were attacked because both Kallar polygars of Ariyalur and Udaiyarpalayam, together with the Reddy polygar of Turaiyur, refused to pay tribute to the Nawab . In 1780, with the help of Hyder Ali of Mysore, they recaptured both Ariyalur and Udaiyarpalayam. However, this was only temporary.

After 1783, both these polygars were imprisonned by the British in Trichy for not paying tribute. Following this, the zamins were taken over by the servants of the zamin and the servants of the Nawab. Although the Kallar polygars were allowed to return, they were imprisoned again in 1790.

Both zamins were then placed under the management of the Nawab in 1798. This continued until the British took over in 1801. The zamins were later sold by the British to few proprietors.

Rabindranath Tagore mentioned that Ariyalur formerly belonged to a Kallar zamindar in his book The Modern Review Volume 35 No.1 (January 1924).

The present families of both zamins are not the actual descendants of the Kallars who once ruled and later disposed by the British. They are actually descendants of the proprietors who bought the zamin properties from the British. As such, they are not of royal ancestry.

Full evidence pertaining to Ariyalur and Udaiyarpalayam, is provided by Lewis Moore, Acting Head Assistant to the Collector and Magistrate of Trichinopoly in his book Trichinopoly District in The Presidency of Madras. The book was published in 1878.

I have attached the supporting pages below.

Faithful Inquiry: The Art of Choosing Religion with Purpose

Image Copyright: Virtos Media

In the tapestry of human existence, our beliefs play a crucial role in shaping our identity and guiding our actions. Often, we find ourselves born into a religious order, influenced by familial and communal ties that mold our cultural perspectives. Conformity to these norms can be a powerful force, as deviating from them may mark us as outsiders. However, it is essential for individuals to scrutinize their beliefs, as blindly adhering to or choosing a religion without introspection can hinder personal growth and understanding.

Faith has accompanied humanity since its earliest days, evolving as a response to the mysteries of existence that eluded scientific comprehension. Across diverse cultures, similar deities emerged to explain natural phenomena, such as sky deities, rain deities, mountain deities, and creators often referred to as Gods. Questions about life beyond death led to the formulation of afterlife concepts like reincarnation, judgment, hell, and heaven.

As civilization progressed, religious systems expanded to encompass not only concepts of God and the afterlife but also philosophical and legal frameworks intended to guide and control society. Some religions embraced liberal views, while others adhered to more rigid doctrines.

This article seeks neither to promote atheism nor encourage blind rebellion against one's religion. Instead, it advocates for the exploration, research, and analysis of personal belief systems. Blind faith is cautioned against, as individuals are encouraged to engage their minds in critical reasoning to ascertain the truth in what they believe.

For those reading this, the advice is to study various religions with an open mind. Delve into the scientific aspects and logic underpinning their tenets. Ask yourself what benefits the chosen religion might bring. Does it contribute to personal growth? Does it positively impact those around you? Understanding the historical context is crucial: How did the religion fare throughout history? What impact did it have on the contemporary world? Evaluating the ethical aspects, such as the acceptance of the religion, whether coerced or voluntary, adds depth to the decision-making process.

In the meticulous examination of religious beliefs, it is imperative to scrutinize certain aspects that can profoundly shape the ethos of a faith. One such aspect is the reverence accorded to past prophets or religious figures. These figures often serve as moral exemplars and sources of guidance, influencing the ethical compass of their respective religions. Scrutinizing the lives and teachings of these figures becomes crucial, as it provides insights into the values upheld by a particular faith. It enables individuals to discern between the core tenets that foster compassion, tolerance, and understanding, and those that may propagate rigidity or intolerance.

Moreover, a critical examination should extend to the stance a religion takes towards those who choose to depart from its fold. The treatment of individuals who decide to explore alternative paths or embrace different worldviews reflects the level of inclusivity and acceptance within a religious community. Understanding the historical context of how dissenters have been treated can unveil patterns of intolerance or, conversely, a commitment to pluralism. A faith that encourages open dialogue and respects the autonomy of its adherents, even in matters of divergence, fosters a culture of intellectual freedom and personal growth. In this light, scrutinizing a religion's attitude towards apostasy becomes a crucial aspect of choosing a belief system that aligns with one's values and principles.

Living in an age of information abundance, individuals have the resources to make informed decisions about their beliefs. Choosing a religion is a significant decision that warrants time, careful consideration, and a thorough examination of the available information. In this era of enlightenment, let your choices be guided by thoughtful inquiry and a genuine understanding of the beliefs that resonate with your values and principles.

In the pursuit of spiritual identity, it is crucial to acknowledge that beliefs are not fixed; they evolve alongside personal experiences, societal shifts, and the acquisition of knowledge. Change is, after all, unavoidable. Embrace the beauty of impermanence. The dynamic nature of belief systems underscores the significance of continuous self-reflection and a willingness to reassess one's convictions. This adaptability can cultivate a more resilient and authentic faith that aligns with an individual's evolving understanding of the world.

The Deepavali Dilemma: To Padayal or Not to Padayal?

For illustration purpose only. Credit: Ravindran John Smith.

Deepavali, a significant Hindu festival, is swiftly approaching, with preparations underway. As the festivities draw near, I extend my warm wishes to all my readers for a joyous Deepavali celebration with their loved ones.

In the Malaysian Hindu community, predominantly consisting of Tamils, a time-honored custom referred to as "paṭaiyal" (also spelled as padayal) is observed on the eve of Deepavali. This traditional ceremony involves presenting food as a gesture of reverence and remembrance for departed ancestors. It is possible that this ritual's origins trace back to early societies visiting the graves of deceased family members.

Nevertheless, given that the majority of Hindus opt for cremation rather than burial for their departed loved ones, the practice may have initially revolved around the veneration of the "kulateyvam" (family deity) and the "kāvalteyvam" (guardian deity), rather than being solely focused on the deceased.

Over the course of time, there has been a gradual shift towards placing greater importance on honoring those who have passed away. This transformation could be attributed to changes in religious customs or an evolving cultural perspective. Additionally, this transition might be influenced by the availability of photographs of family members, a practice that gained prominence in the 19th century. Nonetheless, offering paṭaiyal to ancestors has firmly established itself as a widely accepted tradition in Malaysia.

The debate over whether paṭaiyal offerings should be vegetarian or non-vegetarian is a complex and sensitive one. Individuals' preferences and choices vary widely, and their selections may be influenced by the culinary preferences of the departed. Furthermore, interpretations of religious scriptures can differ, leading to varying opinions on this matter.

The central question to consider here is whether one should engage in the practice of paṭaiyal at all. This question has been a topic of discussion within my close circles, with varying perspectives. The decision to participate in paṭaiyal ultimately comes down to one's personal beliefs.

If you hold the belief that the souls of the deceased remain in an afterlife and visit during paṭaiyal ritual, then it is entirely appropriate to continue with this practice. However, for those who subscribe to the concept of reincarnation, the purpose of this practice may be questioned.

According to the belief in reincarnation, the soul moves on to a new life after death, rendering it incapable of returning to accept these offerings. Given my own belief in reincarnation, I have chosen to forgo the tradition of paṭaiyal for the deceased in my house.

This distinction in beliefs may be why some individuals prefer to reserve paṭaiyal offerings for the kulateyvam and kāvalteyvam rather than for the deceased. It is essential to acknowledge that these beliefs are deeply rooted in faith, and neither can be substantiated with empirical evidence.

In conclusion, if you find yourself contemplating whether to engage in the practice of paṭaiyal, I encourage you to reflect on your own beliefs and values. If you hold the belief that the souls of the departed are still present and seeking connection, then carrying out paṭaiyal may be a meaningful way to express your reverence. However, if you adhere to the concept of reincarnation, it may align more with your beliefs to forgo this practice.

Regardless of your choice regarding paṭaiyal, I encourage you to embrace the spirit of togetherness and shared meals with your family members on Deepavali eve. The festival offers a splendid opportunity to come together and enjoy a feast in the company of your loved ones, celebrating the bonds that unite us.

NOTE: Tamil words such as படையல் ,குலதெய்வம் and காவல்தெய்வம் are written in the ISO15919 Romanised form; paṭaiyal, kulateyvam and kāvalteyvam.

Groupism : The Social Cluster Phenomenon Overlooked by Periyar Followers

In each cluster, a majority expresses a desire to maintain its cohesive identity, while a minority seeks to disassociate and form new clusters. This process of separation and integration leads to the emergence of additional clusters over successive centuries, ultimately contributing to an increase in overall cluster diversity.

Humans are naturally social animals, and our preference for living in groups or clusters can be attributed to evolutionary advantages, emotional needs, cognitive benefits, and the development of complex social structures. Throughout human evolution, living in groups provided survival advantages, safety, and support during difficult times. Social interactions fulfill our emotional and psychological needs, fostering a sense of belonging.

Group living enhances cognitive development through shared learning and problem-solving. Ultimately, our social nature has been instrumental in shaping human progress and achievements throughout history.

Within the context of the human species, various levels of clustering are observed. Nationalities represent clusters within the broader human population, and within each nationality, ethnicities form distinct groupings. Further subdivisions exist, such as tribal groups, representing smaller clusters within specific ethnicities. Even the family unit, comprising parents and children, can be viewed as the smallest cluster in this context. Additional clusters are formed based on language, religion, political affiliation, sports allegiances, and other defining factors, each distinguished by its size and purpose.

The inclination of humans towards favoring their own cluster is a well-established phenomenon. Personal biases lead individuals to exhibit empathy and preferential treatment towards members of their cluster while displaying less tolerance for those outside of it. This selective approach shapes an individual's identity and influences their affinity towards certain clusters.

For instance, Tamils in general may express greater interest in discussing Tamil archaeological heritage due to its cultural relevance to their own background, rather than archaeological findings related to the Mali people in Africa, which may be perceived as less personally significant.

Despite the efforts to eliminate clusters, it is evident that they persist and even evolve through various means. For instance, intermarriage between ethnic groups, such as Chinese and Indian individuals in Malaysia, did not eradicate their respective Indian or Chinese races but instead resulted in the emergence of a new cluster referred to as "Chindians." Similarly, inter-caste marriages within the Tamil community did not abolish caste identities; rather, offspring were typically associated with the father's caste due to inheritance factors, surname and worship of patrilineal family deity known as kuladeivam.

Periyar followers getting married in their own unique style.

The Periyar movement, originally intended to eliminate caste identities, underwent an unintended transformation, leading it to evolve into a distinct cluster. While the majority of Tamil people continued to maintain their caste affiliations, a minority of Periyar followers chose to reject their caste identity, giving rise to a separate cluster with its exclusive practices and beliefs. This social process is ilustrated in the image at the beginning of this article showing the formation of Cluster P.

This new cluster, known as Periyarism, reveres EV. Ramasamy, or Periyar, as its guiding figure, analogous to religious clusters with their revered leaders. Additionally, the Periyarism cluster conducts weddings in a unique manner, setting it apart from other Tamil clusters. In essence, Periyarism has now metamorphosed into a new cluster akin to a separate caste entity in its own right.

In conclusion, instead of eradicating existing clusters, movements and interactions have led to the creation of new clusters within larger societies. Understanding this cluster phenomenon is crucial in addressing the complexities of human group dynamics and identity formation.

Using Surnames - A Reality Check For Periyar Supporters

In recent times, a thought-provoking public post on Facebook caught my attention. The post's author, whose identity remains protected for privacy reasons, expressed discontent with the growing trend among Tamil people, particularly the youth, of embracing their traditional surnames. This article delves into the complexities of the issue, shedding light on the historical and cultural context of Tamil surnames, as well as examining the merits of the objections raised by certain groups.

Respecting Individual Autonomy:
It is essential to uphold the principle of individual autonomy in matters concerning personal identity. While the Facebook user is within her rights to choose not to use a surname, it is crucial to recognize that she lacks the authority to dictate others' choices in this regard. Personal preferences and naming conventions vary widely across cultures and societies, and it is imperative to respect the right of individuals to decide how they wish to be identified.

Clarifying Misconceptions:
One common misconception propagated by certain groups is the belief that surnames in Tamil culture are synonymous with caste (jati) names. This is an inaccurate assumption, as many surnames, such as Pillai, are used across multiple jatis, including Vellalar, Agambadiyar, and some Kallar groups, as well as among certain Malayalee families. Gounder is used by the Vellalars, Vettuvars, Vokkaligas and Uralis of the Kongu region. These jatis are endogamous yet they share a similar titular surname.

Diversity of Tamil Surnames:
The Tamil society is a diverse tapestry, with numerous jatis and subgroups, each having distinct patrilineal surnames. For example, the Arunattu Vellalar jati boasts 35 different surnames, including Chakravarti, Samayamanthiri, Vanamudaiyan, and Miratudaiyan. Similarly, the Mukkulathor community consisting of three jatis; Kallar, Maravar and Agambadiyar, utilizes hundreds of surnames like Vandayar, Thevar, Thondaiman, Servai, and Chitachiyar, while the Kongu Vellalars have patrilineal names such as Silamban, Poosan, Pavalan, and Kadai. These examples underscore that surnames transcend mere jati labels and carry significant familial associations. Surnames, in this context, also indicate patrilineal family connections similar to the Chinese and Europeans.

Changing Landscape of Tamil Society:
As Tamil society has become more urbanized and globalized, a considerable number of Tamils now reside in various major cities worldwide. Many are employed in multinational companies (MNCs), fostering interactions with individuals from diverse nationalities. In this international context, surnames have become a standard practice, facilitating cross-cultural communication and mutual understanding. Embracing surnames is an acknowledgment of Tamil society's integration into the global community.

Respecting Individual Freedom:
Supporters of Periyar, while entitled to their views, need to appreciate the evolving nature of contemporary Tamil society. Insisting on eradicating the use of surnames disregards the fundamental human right to associate with one's ancestry and cultural heritage. While everyone is entitled to their opinions, advocating for the abandonment of surnames disregards the preferences of a significant portion of the Tamil population.

Minority Perspective:
It is important to recognize that the Tamil-speaking population constitutes a relatively small percentage of the global populace, comprising only about 1% (80 million) of the total human population of 8 billion. Even assuming a 50-50 divide on the issue, a substantial majority of the human race will not object to the use of surnames by the Tamils. Within Tamil Nadu, other parts of India and even in multi cultural countries like Malaysia, South Africa, Australia, Canada and the UK, many individuals continue to embrace surnames, and this trend is evident on various social media platforms, including Facebook and LinkedIn, where Tamils engage with a global audience with English as the main medium of interaction.

Conclusion:
The debate surrounding the usage of surnames in Tamil society reveals a diverse and evolving cultural landscape. While respecting the right of individuals to choose whether or not to use their surname, it is essential to appreciate the significance of surnames in reflecting familial connections and cultural heritage. As the world embraces globalization and cultural exchange, Periyar supporters will have to accept that the use of surnames has indeed become a prevalent and accepted norm among the Tamils.