Social life and Communities of the Madurantaka region

The inscriptions of temples in and around Madurantakam Taluk provided detail on the then prevailed socio economic condition and activities of the people. The inscriptions are primarily donatives in nature and record various grants given to the temple. It also contained the valuable information regarding socio-economic life of the people.

A detailed study of the inscriptions in the Madurantaka region throws light on the composition of various communities that existed in the society. Besides, the position of women have been reflected in the epigraphs.

The word ‘caste’ comes from the Portuguese word ‘Casta’ signifies breed, race or kind. The word caste or jati is used in India. The orthodox view held regarding the caste system is that Brahmins arose from the mouth of Brahma, the Kshatriyas from his arms; the Vaishyas arose from his thigh and the Sudras from his feet. This is called Varnashrama system.^[1] During the Chola period, the caste system was based on Varnaashrama system but social divisions were primarily based on the different professions of individuals. Yet the Brahmanas, the Kshatriyas and the castes who had adopted fighting as their profession enjoyed better status in society. The ruling class had virtually acquired the status of the Kshatriyas and adopted the practice donating lands and other endowments to the Brahmans to keep them appeased.^[2] The inscriptions of Madurantakam region mentioned the names of the social groups like Brahmins, Vellalas, Kaikkola, Viyapari, Chetti, Mandradi, Konanan, and Kuthan. Various activities of these people and their due position were recorded in epigrpahs. Gotra was also mentioned.

The Brahmins occupied an important position in the society. Regarding their origin, the current belief is that they sprang from the mouth of Brahma. During Chola period many villages were converted into Brahmadeya and donated to Brahmins.^[3] The Brahmanas lived in these Brahmadeya villages, granted to them tax free lands. The Brahmins were expected to lead a religious and pious life performing the pujas of the temple. They served as temple officials and received deposits for maintaining lamps. The Brahmins also played a prominent role in the village Assembly known as Sabha. The Sabha was exclusively Brahmin assembly,^[4] which was looking after the administration in several aspects such as maintaining the land records, collecting local levies and land revenues, supervising irrigation works, up keeping of tanks and administering justice in settling disputes. The served as members of the sabha which governed the Brahmadeya village. Giving gifts to the Brahmins and feeding them were considered as the most sacred duty of any individual in ancient days.

The study of inscriptions in temples of the Chola period brings out the references of Brahmanas. The lithic records had references to Brahmanas. This included gift of sixty Kalanju of gold to feed, gift of land, gift of 30 kasu and 3 ma of land for feeding of Brahmanas in the temple and apart from this, land was donated for feeding brahmanas to get rid of Brahmathosam.

Brahmadeya villages are mentioned in inscriptions as versed in four Vedas. In Sanskrit the word “Chathur” means four, “vedi” means the person who well versed in Vedas and “Mangalam”, the village. The villages are also known as agrahara, Brahmapuri etc., which ultimately indicated that they contained mainly Brahmin population.^[5] The inscriptions in the temples of the Chola period reveals the Brahmadeya settlements.They are Allanirkasiya Mangalam, Amaninarayana -Chaturvedimangalam, Chandralakaai Chaturvedimangalam, Kuladeepamangalam, Kulasheepa Mangalam, Nandipanmangalam, Narathonga Chaturvedimangalam, Periyavanavan Madevi Chaturvedimangalam, Rajamala -Chaturvedimangalam, Sivachulamaani mangalam alais SriVikramabharana Chaturvedimangalam, Sri Rajakesarichaturvedi mangalam, Tenkarai Bramadeya Chaturvedimangalam, Vanavan Madevi Chaturvedimangalam, Viranarayana Chaturvedimangalm and Sri Viranarayana Chaturvedimangalam

This is enough proof to state that many Brahmin settlements flourished during the time of Colas in various places in the Madurantakam region.

The Brahmins took active part both in the spiritual as well as the administration of the temples. Regarding the spiritual work, the Brahmins played a prominent role as Bhattars and Nambis. As far as temple administration was concerned, they acted as Siva Bhramanas, Siva Yogi, Devakanmigal etc.

Footnotes and references:

[1]:

Ramaswamy Sastri, The Tamils, Vol.III, New Delhi, 2002, p.3

[2]:

Sharma, L.P., History of Ancient India (Pre historic age to 1200 A.D.), New Delhi, 1996, p. 291.

[3]:

Karashima, Noburu, South Indian History and Society, Studies from Inscriptions A.D.850 A.D. 1800.,Delhi, 1984, pp.20 and 31

[4]:

Ibid., p. 37.

[5]:

Gurumurthy, S., Education in South India Ancient and Medieval Periods, Madras, 1979, p.25.