Part 3 - Dynastic Traditions (of the Kaveri Delta and the Cholas)

In Pallava tradition they are claimed to be the ruler of the entire earth guarded by the oceans in its four sides, and guardians of Varnasrama-Dharma^[1] , and destroyers of the evils of the Kali age.^[2] Their inscriptions proud fully declares that they had performed many Vedic sacrifices and donated cows, gold and land.^[3] Kesavan Veluthat argues that this may perhaps was not in vogue in post Paramesvaravarman period because of the increasing popularity of Bhakti tradition and temple building.^[4]

The Pandya traditional issues are mostly common with the Pallavas with some significant variations. Some of these are closely associated with the northern Sanskrit culture. As we discussed earlier, the Pandyas have emblem of the twin fish and King Indra has shared his throne with them (ardhasna). Sheer Agastya rose as their family priest. They built the ancient town of Madurai and famous for the Sangam or assemblage of poets there. They have started irrigation and solve the food production problem there. They participated actively in Mahabharata war. They claimed to take bath of all four oceans on the same day.^[5] In view of K. Kailasapathy, some of these traditions used even after the Sangam literature in Silapatikaram, Manimekhalai and Tiruvilaiyadal Puranam, etc.^[6]

Interestingly Pandyan copper plates do not have entirely in accordance with these traditions of Sangam literature. Some of the traditions like the fish emblem, the tradition of Agastry, the Sangam assemblage are echoed in Pandya grants. Likewise the Cheras, as they do not have prasastis, the dynasty involve themselves in the common traditions of the Suryavamsa.

The Cholas, on the other hand, claimed Ksatriya traditions of the Suryavamsa. It includes the stories of Iksvaku, Rama, Manu and the Sibis as being the ancestors of the Cholas.^[7] Some political figures of the Sangam age, like Karikala, who made embankments of either sides of Kaveri River and Kochenganan, for his building of Siva temples, were praised for their deeds in later evidences.^[8]

The earlier traditions of Sangam poetry were closely associated with most of the dynastic origins, which slightly shifted to the traditions of Varna-Srama-dharma in later ages by the increasing influences of the Brahmana political ideology.

Footnotes and references:

[1]:

Kuram Plates, Thirty Pallava Copper Plates, Madras 1996, p.47; Kasakkudi Plates, Thirty Pallava Copper Plates, Madras 1996, p.159

[2]:

Unne Guravaya Palaiyam Plates, Thirty Pallava Copper Plates, Madras 1996, p.71

[3]:

Unne Guravaya Palaiyam Plates, Thirty Pallava Copper Plates, Madras 1996, p.71

[4]:

M.G.S. Narayanan and k. Veluthat, "Bhakti Movement in South India", in S. C. Malik (ed.), Indian Movements: Some Aspects of Dissent Protest and Reform, Simla, 1978

[5]:

PCP, pp.6, 85, 87, 182, passim

[6]:

K. Kailasapathy, Tamil Heroic Poetry, London, 1961.

[7]:

K.A. Nilakantha Sastri, The Colas, p.8; the story of the Sibis found in Puram 46.

[8]:

Ibid. and Larger Leiden Plates and Anbil Plates, cited above.