DR SUVARNA NALAPAT TRUST

FOR EDUCATION AND RESEARCH

Kerala
History
based on
temple
traditions
Part 2
History of Pallavas of
Kerala, their Timespan
and scripts /Inscriptions

The September October Issue of Chinthamani online Journal is different from

the earlier journals, since it attempts a bilingual (English and Malayalam)
publication of a Research work undertaken by the Trust .Hereafter
Chinthamani will be a Bimonthly, and every Issue will deal with part of the
book Kerala History. More than 72 temples were visited for the
purpose.Thanks to Archeological society of India (ASI),Cochin,Malabar,and
Thiruvithamkore Devaswam Board ,Zamorins of Calicut for permitting to
undertake research in the various temples under their jurisdiction.
Thanks to each of the Temple Ooraalers/Trustees who had given valuable
information and help during field work.

Dr Suvarna Nalapat

There are several South Indian stone/copper plate inscriptions which throw light to Keralas past. The
temples of Kerala and their rich collection of evidence is not much utilized by historians so far. Therefore ,
the Trust undertook a study based on these. In this part the available Pallava history of Kerala, its relation to
stories told in several popular scriptures, and subaltern histories, comparison with central Indian
Sarabhapureeya inscription history is done.Available Malabar inscriptions are cited as a Table .Timespan of
Munda and other Adivasi races of India, their relation to Royal families and the genetic (DNA) evidence of a
scholar of Kerala/Ujjain are also probed for a clear picture of Kerala history from pre-historic days. In the
next few volumes the findings from each of the temples have to be analysed and for this , this introductory
part is essential.

Peruvanam Ground Plan, and

temple,Serpent design at Jain Temple Vaithiri, Padma at Veliyambam kotta Bhagavathi Temple, Elephant at
Thiruvanchikkulam, Varavoor Kulaseharapuram Thali temple, and an Inscription at Thrikkotithanam are seen
in this page.

Kerala History based on Temple traditions of Kerala Part 2

History of Pallavas of Kerala, their Timespan and scripts /Inscriptions

Dr Suvarna Nalapat Trust

(Dr Suvarna Nalapat Trust for Education and Research) September /October Issue of Chinthamani
Journal .

Contents

1 Tamil Chronology according to Modern Historians..

2 South Indian Stone Inscriptions

3 Inscriptions of Pallavas and their relation to Kerala History

4 Malabar Inscriptions

(A topographical list of Inscriptions of

Madras Presidency . V .Rangacharya .Asian Education Series .New Delhi 1985 ASI Thrissur Circle
ACC 2125/14/12/04 ,South Indian Inscriptions Vol 5 Director Epigraphy Mysore on behalf of

Director General Archeological Survey of India 1986 ASI No:417/34/ASI V)

5. Kathaasarith Saagaram, Haalaasyamaahaathmyam and Narayan Kannoor
Saasanam/Inscription

6 Story of Goureemundan

7.

Kerala and Naravahana Datha

8. Timespan of Adisankara and

Kathaasarithsaagara

9.The gene of Vararuchi

Appendix : Comparison of Brahmi and pallava scripts

3

) Tamil Chronology

. . Pre-Historic
1. 30,000 BCE

Paleolithic Industries
2. 8000-3000 BCE
3. 3000-1000 BCE

Microlithic Industries

Neolithic

,Microlithic
.

Pre-Sangam age

1000-300 BCE

600 BCE

250 BCE -,,

Asokans Edicts
200 BCE

Megalithic

Tamil Brahmi
,

Elara the contemporary of Duttha Gamini

. Sangam period

200 BCE-200 CE Beginning of the last sangam age

150 BCE

Kharavela of Kalimga , Hathigumba

130-
Uthayan Cheral

175-195

Chenkuttuvan, Gajabahu, Karikalacholan

190

porai
. 200

210-

,,

Cheran

katumko ilamcheral irum

vattezhuth

Thalayalamkanam war of Nedumchezhiyan Pandian

.

Pallava period after Sangham period

300-590 . Kalabhras

300-500

560-580

560-590

590-630

610

Chilappathikaram is written

Simha Vishnu

Pandian Katumkon

1 Mahendravarman 1

Thirunavukkarasar (Appar) teaches

Mahendravarman
628
2

630-668

642-

1,

Chalukya Pulikesi 2

Narasimhavarman 1

670-700

parankusa Maravarman
700-728

Mamallapuram,kancheepuram kailasanath temple

Chatayan Ranadheeran
731

line of heirs is adopted

731-765

Kongu war of Ko

Nandivarman Pallavamallan from second

Kancheepuram captured by Chalukya Vikramadityan

760-Pallava
.

Nandivarmans siege on Ganga

768-815

wars of Pandya Rajasimha and

Chalukya Vikramaditya with Nandivarman

735-

Arikesari

constructed by Pallava Rajasimha

710-730

Maamallan captures Pulikesins Vaathaapi .

PandyanParanthaka netumchetayan in Madura Throne

767

of Kaveri , Pandian supremacy over Pallava

South

. 800-830

victory over Danthivarman

830-862

Sreemara Sreevallabhan on Madura Throne

840

Sreemaarans victory over Senan of Simhalam

848

Sreevallabhas victory over Pallavas in Kumbhakonam

862-

903

Nandivarmas victory over Pandyas

859

Pandian

Varaguna 1s

Vijayalaya Cholans victory over

Mutharaya Muthurajas of Thanjavur on Kaveri Delta

. 846-869
3

Senan 2 of Simhala kills Sreemaaran

.Aparajithapallavan defeated by Aditya

Cholan. Cholas become powerful.

) South Indian Stone Inscriptions

, ,

South Indian Inscriptions are in a mixture of Brahmi,Granthavari,Tamil, Telugu,Kannada,Malayala and

Sanskrit. In the Tamil inscription of Rajaendra Chola 1, (Kandiyur ) ra,ja,sa, pa etc are in pure Malayalam
scripts. Ra is written in the same inscription as Tamil and Malayalam . Similarly Pa also is written in both
languages. For example in the name of Parakesari Varman both pa and Ra are written bilingually. In it,
from line 12 to 23 , the wealth of Keralan Jayasimhan is eulogized. ( upto 18 translated )

,,,
.

12.Thennavan vaitha sundaramutiyum Indiranaramum thenthirai( the beautiful crown of southern emperors, the garland vaijayanthi of Indra)

13.Yeezhamandalamuzhuthum eripatai keralan murai meyyirchoodum

(keralan who destroyed Southern wealthy Eezhamandalam wears traditionally onhis body)

14 Kuladhanamakiya palarpukazh mutiyum chenkathirmalayum chenkathir

( the crown which His kuladhana or traditional wealth , eulogized by many , and the necklace of red
suns)

15 Velai tholperumkaval palpazhan theevuncheruvin chinviyiruppa

( of the twilight , the thol or educational institutions protected by the pazhaya old-paal-paalaka
protectors, which seen all around the Islands sides)

16 .Thorukaal raichu kalai katta parachuraaman mevarunchaanthimath theevarankaru(in the ancient times , when the kalai were all perfect, Parasurama with his shanthi , crowned the
theevaradeva with)

17.Thi iruthiya chempon thiruthakumutiyum payankodu pazhimika( reddish golden crown and throne , the old and rich auspicious ,and rising)

18 Muyankiyil muthukittolitha jayachingan alpperumpukazhotu

( land with oceans rich in pearls , and with his fame Jayasimha)

19 Peetiyaliratta paatiyezharaiyilakkamum navanethikkulamperuma

20 Laikalum vikkiramaveerar chakkaraikkottamum muthirpatavallamathuramanda

21 lamum (kaamitaivalai iyanaa)manaikkonaiyum venchina veerar panchappalli ( )

22.yum paachataippazhana maachunidesamum ayarvil vankeerthiyaathina

23 karvayil chandiran tholkkulatthindirarathanai vilaiyamarkkalathukkilyo

24 tum pitithu palathanathodu neerai kuladhanakkuvaiyum chittarum cherimilai otta vishayamum

in the next few lines it is said that during that time Kosala is ruled by Soora, and Bengal by
Maheepaala, and the the mango gardens of Govinda chandan,the Vaakayam (Vakayur perumthurai )
of Kitaarath Arayan who is also called Samgrama Vijayothumga panmana (padman),the Kolam
(kolathu nad) which is famous for its Kalam (kappal,ships are called kalam) which is ruled by
thithamaaveli vinai maatha maalingam ,the katumthiral Ilaam (EElam) uridesam, and katal
kaavalkkatumurat (s)kataaram the great kataaram called Murat or muras which is for protection of
the seas, .. and all these are under the control of maapporu thandaar Ko parakesari varman Udayar
(udayavar).
(

( )

).

In inscriptions near pukalur ,Arkat hills, by the Cheras of Sangham period we read , ( ,

.)

Naakan makan nankeeran

Naagan,son of Nakkeeran.

Nakkeeran is a legendary scholar of Tamil Nad.

Naaga is a race and keera is a parrot (Sukam) which is proficient in language,literature,Musical

prosody. .
,
.
, ,
,

Eternity

/Amritham. King Aattoor chenkaay Appan Emperor of Praana (Aavi/ Athman) sits on Porai (Hill)
. His son is Perumkatungon, son of perumkatunkon is katunkon.
Thaa amannan yaattoor chenkaayappan uraiya ko aathan chelli namporai makan
perumkatumkon makan ilamko inko aachi arutha kallu

Amutham amannan yaattoor chenkaayappan ko aavi irumpurai makan perum katumkon makan
katunkon enkatunko ilamko aaka arppitha kallu

Kottanthaila ey moontru

( Kottanthailam means

Kottanchukkaadi oil . Ey moontru is a measurement 5 X 3= 15 ). Related to Ayurveda knowledge

.
( The geneology starts from Ko Aathan Chelli Namporai of Perumchelloor Kazhakam of Kerala.
His name is Mannan /king Aattoor Chenkaayappan Ko Aavi Irum porai . His son is Perum
Katum Kon. His son Ilamko Katum Kon .. The second is the stone inscription when he became
Ilamko /Yuvaraja and the 3rd is the one dedicated when he sacrificed the rule . Aatchi Arutha
kallu means the stone when the rule was sacrificed or ended ) and both are those of an Ilamko ,
grandson of Chelli and son of Perumkatum ko. This chera inscription is important for the
students of Perinchellur kazhakam and its Valabhi University , Mooshaka Vansa Geneology and
Ayurveda traditions of that University. Aathan being a name attached to the oldest Emperors of
Cheras and attached here to a Chelliyan of Perumchellur speaks volumes about the authenticity
of Mooshakavansa Kavya and its geneology.) Ilam katumgons timespan is given as 190 AD by
historians , so that his grandfather Ko Aathan Chelli Namporai must be in the first few years
of Christian era.
Pallava natukal (Menhir inscriptions)

1 Mahendravarman 1 ,Dandam patu Natukal

...

Ko Vijaya mayeendirapperumarkku pathinettavathumee venaattu Aanthaipaati eechai

perumpaanarai charumarumakkal porchenthiyaaru chevakaru thorukkonda njaantru
meettuppattaan venaattu nandiyaar kalkka ( The full name of Mahendravarman 1 is Ko Vijaya
Maheendrapperumar or perumaal. At his period there was a Venad Aanthaippaati Eesa
perumpaanar ) , and a Venat Nandiyaar . Mahendravarman 1 ruled well before the 5th century AD
and at that time the Ay kingdom of Venad is mentioned at 2 places 1. Venaat Aanthaippaati (
Aanthavanpaati) Iswara Perumpaanar or the great Bard who sings on the God of Venad,
Padmanabhaswami. 2. Venaat Nandiyaar . The Nandi or Scholarly Rishabha of the University of
Valabhi at Venad. The popular historic concept that Venad came to existence only in 13th century as
a kingdom is thus nullified . Mahendravarman is called Mahendra Perumar or Mahendra Perumal
(LaRayorabhedam of grammatic rule) and thus establish the presence of Perumals of Kerala well
before Mahendravarman 1 , that is before 4-5 th century AD . This is against the popular historic
concept that Perumals of Kerala came to existence only after 8th century.

2.Mahendravarman 1 Eduthanoor Natukal :

Ko Vijaiya mayindirapperumarkku muppathunaakaavathu vaana ko araicharu marumakkal

Pottaikkaiyaar Ilamakan Kandan Thevakka thitthammaerumaippuratthe vaatipattaan
kalkkovilvannai annaay irukallanaikkatithu kaathirunnavaaru . ( The marumakan or nephew of the
KoArachar Mahendravarman named here as the Ilamakan (young son) of Pottaikaiyar , Kandan
Theva Thitthan and he has gardens in a place beyond Erumappuram and a stone temple and 2
stone Anaicuts . He looks after these . Kandan Theva is a name of Thalappalli Kovilakam kings.
Thitthan Kandan Theva of Thalappalli swaroopam was nephew of Mahendravarman 1. The
Erumappuram must be Erumappetty in Thalappalli Melvattam . This establish the relationship of
Pallava with the Thalappalli Kaadava kings .

3.Narasimhavarmman 2 .Veloor Natukal

Ko Vijaiya narachingapperumarkku irantaavathu vaana ko athiraichar chevakar meekkontrai naattu

mel Veloor aalum panaiyamaariyir ivvoortthorukkonda njaantrupattaar ( The name Chevakan for
Sevakan is a Tamil word for warrior chieftains who served the king in Kerala. Meekkontrainaattu or
10

upper hill country , mel veloor is upper Vel/sakthi Puram of the commanders. That upper Veloor is
ruled by Panaiyamaari /Panayannaar rain Goddess .And the Bhattar/Pattaar /Bhattaaraka of that
Goddess has eructed a stone in the second year of King Narasimha Perumaal.

4. Kampavarmans Chinnayyanpettai natukal

Swasthisree . Kovijaiya kamparumarkkuyaantu moontraavathu vayiramekavaana Ko araiyar

chevakan meekuntrai naattu Malaiyanoorutaiya Chempatthondan makan Kaaripperumaan
paachaarairutaitthorunayi naattaar kollappaachaattoor poochalitappoochal chentru kovoor
naattu chittitaiyaattumukkontrai mukkil meemalai ayankayakkaraiyir chentrumutti
Malaiyanoorutaiya chemparmakannaana kaaripperumaanannan uraiyilampumaala
evvippthiramuruvi ethire chentru pattaan.( The Warrior Chevakan of the upper Hill country
Malayanoor /Malayalanaad or malayamaanaat is Chembathontan and his son is Kaari
Permaan . Kaari of Kuthiraimala of Sangham period is a Velir . The kuthiramala , including the
present Kuthiraan is between Palghat and Thalappalli and belongs to Thalappalli Melvattom.
Thus , the stone eructed by Kaaripperumaaal of Thalappalli Melvattom in Malayamaanaadu
in the 3rd year of Kampapperumaar (perumaal) is important in Pallava and Chera/Kerala
connections. Both belong to same race and is not a foreign extruder from Bactria or Greece.
5. Thiruvaanmoor Natukal of Kampavarmman :-

11

Sreekampapperumarkku yaantu irupathaavathu pattai potthanukku okkonta naakan okka

thinthan pattaipotthan methavam purinthathentru pataarikku navakkandam kuduthu
kuntrakeethalai aruthu ppitalikaimel vaithaanukku thiruvaanmoor ooraar vaitha parisaavathu
Emoorpparai kottakkal medu cheythaaraavirkku kkuduppaaraanaar potthanamkizhavarkalum
thoruppati nilamkututhaarkal .ithu antrentraal kamkaiyitai kumara itai ezhunoottu kaathavum
cheythaan cheytha paavatthuppatuvaar antrentraar antraal kovukku kaarppontrantappatuvaar.
6.

Veloor natukal of Kampavarman :-

7.

...

...

....

....

Swasthisree.kovijaikkampapperumarkku yaantettaavathu vayirameka vaana kovaraiyaraal

thakatoor naattuppaakaattoorkkaathavamaathevan makan kaalaman meeykkontrainaattumel
veloor irunthu vaazhaanintra kaalathu murunkaiccheri nathathantraimaiyyanaar makalai
kallar pitikkathooralkonteyya..avalai vituvithaal pattaan kaalaman . ( The kaatavan
Maathevan of Paakaattoor in Thakatoor Naad , and his son Kaalavan/Kaala means a Rishabha or
Ox /Nandi during his rule in Veloor , thieves abducted the daughter of Murungaiccheri
/Muringoor chieftains relative. Bhattaarakan Kaalaman /Rishabha Nandi relieved the girl and
protected her and a stone was eructed for this valourous act of Kaalaman.

The name Kampa perumaal is noteworthy.Kambam or Sthambam (Natukal) is eructed by the

tribals of South India and is venerated as Sthambeswari till period of Chalukkiyas. This ancient
custom is revived during Kambapperumaal pallavans period and he is thus called
kambapperumaal. Kambar of Tamil Ramayanam fame also may have such a origin for his name.
The timespan of Kampapperumaal Pallava is fixed as AD 863-895 by historians. (Time of the
Kollam era in Kerala) . After him only Nripathungavarman has ruled on Pallava throne. (AD 863904) .This Nripathungavarman is the same we have seen in Sarabhapuri Somavansi
Pandavavansi Inscriptions of Central India and its significance I had discussed elsewhere. The
last ruler of the Dynasty is considered as the first Ruler by historians when they think Perumals
Kulasekharas started rule from 8th century.By 8th century their rule had lost its significance . It
was just a transit period for them to give away the throne to the foreign powers one by one.
India Adivasi rule had a magnificent beginning and course from Threthayuga,through
Dwaparayuga a nd ended with beginning of Kollam Era and fall of their greatest Monarchs and
Educational Institutions and economic controls .
7. Sucheendram sthaanunaathaswami (Thaanu-Maal-Aayan) thirukkovil first praakaaram
.Swasthisree .Pootanthaiyum Jayamatanthayum polinthu thiruppyathiruppa paar muzhuthum
putai nizhatta paraakkiramathaal muti chooti ,thenmathuraapuri thiruvilaiyaattathil kantu
12

mannarellaam vanthiraincha malainaatu kontaruli ,maapaaratham porutharuli,mannavarkku

thoothu chaentraruli,thevaasuramadhukai tharithi thenaarum maraiyum kontaruli,vatavaraiyil
kayal porithu,vaanavarkon aaram poontu thitavaachakakkurumuni paal chenthamizhnool
therintharuli,thalir irumkaimaathurimaicchenkolenkum disai natatthi, manniya
veerachimmaasanatthil theerai lokeeyam muzhukutaiyaarotum veettiruntharuli,maamuthal
mathikkulam vilakkiya ko muthal mottavanmaaraana thiripuvanachakkaravartthikal
Sreeveerapaadiyatthevar apishekakaalathil, raachithaakothratthu,
aaseelaayanachoothratthu, naaraayanan chendanaana Itaiyaattu mamgalatthu nampiyum
thirupputthoor aazhvaarum,pillaiyaar veerakeralatthevarum,uthiramanthrikal
veerakeralapaandiyakkonaarum,nirkka,itaiyaattumamgalathu nampiyotum thiruvaay
mozhintharuli perumaalukku thiruvaayushyaarthhamaaka chucheenthiramutaiya
naayanaarukku perumaal thaanam pannikkututtharulina poomi thenkoottuppurathaa
naattuppoochankutippaalathavotu thottam ivvathavotu thottatthukku perunaankellai keezhellai
paathiritthottatthuneer nakkal thennellai kalkkuzhikku vatakkumelellai pullaalkkuricchi karkkara
vayalil ottruvaayalkkinattukku kizhakku vatavellai karatikkumbal katampukku therkku Eri
irantinaal vilainilamum kaatumulppata nilam ezhu vezhi innilamezhuveliyum iraiyili
kaaraanmaiyum utpata chucheendramutaiya naayanaarkku thaanam panninaan .perumaan
mutaiyaarum pazhamperumaneekki ipptikku perumaan kallilum chempilum
vettikkutukkaventru thiruvaay mozhintharuli thirumanthiravolai murappunaattu
maravnooraam pallavan velaalnaana nitthavinotha mooventha velaarezhuthinaal
pirachaatham cheytharuliya sreemukathinaalum senaapathikal venpaikkutinaattu
ilavenpaicchanthirachekaranaana veerapaantiyamooventhavelar kataiyeettinaalum
puravuvari thinaikkalnaayakam malaikkoottathu vilatthoor kesavanaana thennavasikhaamani
mooventhavelar ezhuthinaalum mukavettinaayakam chembil naattu arayaneri thaayan
ponnanaana kurumbil utaiyaan ezhuthinaalum koottukkooru thiruvazhuthi
valanaattukkottoor perarulaalan kattam kutiyaan vaanavan vazhukkon .ttin ulvari
patiyaalum ninthavinothamooventhavelaarezhuthinaal pirachaatham cheyytharuliya
sreemukhathaalum veerapaandiyamooventhavelaalar thalaiyeettaalum
piravuvariyaarezhuthitta ulvariyaalum ikkalamuthal thiruppatimaattu ullittan
cheluthuvaaraaka chonnom chucheenthiramutaiya naayanaarkku
(

.(Inscription in the first prakara of Sthanunathasmwmi temple)

(swasthisree)

( Goddess Lakshmi in lotus flower)

(Goddess Vijayalakshmi )

their glory on either side )

( with all

( the one who has no equal in valour in the world, has been crowned)

Thiruvilayatal of southern City of Madura)

( The one who is seen in the

( who rules Malanadu-Hill country Malayalanad, Kerala, where all kings come
13

and eulogise) ,(The one who fought the war of

Mahabharatha)

(The one who has gone as a

messenger of peace to the durbar of Kourava kings)

The one who bears Nectar for both Deva and Asura )

,( who is authority on both the rivers of honey and to the Vedas)

(The one who has drawn the sign of Fishof South in the

Northern Himalayas)

Vaijayanthi garland of Indra, God of Devas)

, (The one who wears the

,( The one who cognized the ancient Tamil Veda and taught it to the

dwarf Muni Agasthya who is knownfor his fixity of sentences- The grammatic proficiency )

( wearing the
Chenkol in the tender leaflike soft hands , and ruling all directions)

( In

the valorous throne of the earth, sitting with the Bhoodevi who is immersed in waters )

( from the first ruler who began the Lunar race of Chandravansa

/Mathikkulam to the crowning ceremony of the present Ko /king kottavarmman thribhuvana

chakravarthi Sri veerapandya Thevar )

, (

Idayaattumamgalam Nambi Narayanan Chennan of Rajagothram , Aswalayana Soothram)

( Azhvar of Thirupputhoor)

( Pillaiyar son-Yuvaraja Veerakerala Theavar)

Veerakerala Pandiyakkonaar )

( in their presence)

( the king asked Idayattunambi)

( Main Minister

( For the sake

of long lifespan of Perumal, Perumal dedicated landed property to Sucheendram Nayanaar )

14

f . ( This is the landed property and its limits in detail)

( This was done by the earlier ancestors of

the Perumal and and now reinforced by the present perumal)

Make this permanent by recording on stone and on brass leaf, said the king)
( That sacred document was created and enforced in presence of )

( the blessed and happy face of Murappanaat

Maravanoor Pallavan Velaalan Nithyavinoda Mooventhar)

( seal of commander in chief Venpaikkutinaat

Ilavembai Chandrasekhara Veerapandyamooventha velar)

( written by the

Nayakkan of all the thinai over the puram or empire , Malakkoottatthu Vilatthoor kesavan
Thevvavasikhaamani Mooventhavelaar)

( signed by Mukavettinayakam chembil naattu arayaneri thaayan ponnan

Kurumbil Utaiyaan)

.......

( and the friend of the entire royalty /koottukkooru- Thiruvazhuthi

Vala(bha)naattu kottoor who is famous for his great words , and the Vanavan Vazhukkons
Kutiyaan of kattam / the produce of ricefields to collect vari or tax )

.)

Who were the Mooventhars during the Sucheendram inscription ?

1. Murappanaat Maravanoor Pallavan Velaalan Nithyavinoda Mooventhar (From the name
and adjectives used this is Azhvaanchery Thambraakkal of Kolavaraaha Panniyoor
Kazhakam ) Pallavan or Vallabhan Perumaal is the Azhvaancheri who is always the Guru of
all the races of kings and is Nithyavichareswara in function.

15

2. commander in chief Venpaikkutinaat Ilavembai Chandrasekhara Veerapandyamooventha

velar ( This is a Pandya name but he is important in Kerala administration and in the
defence ) .He is in charge of the sea trade .
3. Nayakkan of all the thinai over the puram or empire , Malakkoottatthu Vilatthoor kesavan
Thevvavasikhaamani Mooventhavelaar . This person is a Nayakan or Hero of all the 5 Thinai
of the Puram/Empire and is dwelling in the Malakkoottam ( Hills ) within Vilatthoor (Vilam or
Bilam is Caves) and has cave centers for secret warfare and controls land route .
Who were present ?
1 kottavarmman thribhuvana chakravarthi Sri veerapandya Thevar, This being his crowning ceremony
( The same as No:2 above)
2. Idayaattumamgalam Nambi Narayanan Chennan of Rajagothram , Aswalayana Soothram.He is of
Kshathriya Gothra, and has learned Aswalayana Soothra . Idayaattu (Middle River ) is periyaar and
the Mangalam ( a Brahmin settlement has a suffix Mangalam) of this Chennan must be
Chennamangalam. Nambi Narayanan is thus the treasurer of entire Mooshaka/Vallabha empire of
Kerala .
3. Azhvar of Thirupputhoor (A vaishnava saint belonging to ancestral line of Bards of Ilanko Adikal,
and other Paananaar Perumaals of Tamil land )
4. Pillaiyar son- Veerakerala Theavar (Son of No :1 )
5. Minister Veerakerala Pandiyakkonaar ( Nephew and next principal authority to ascend Throne .
No: 3 Vilathhoor Kesavan Theva sikhaamani )
6. Mukavettinayakam chembil naattu arayaneri thaayan ponnan Kurumbil Utaiyaan ( The main Captain
of the Vannery Kochin swaroopa Mooshaka kings )
7. koottukkooru- Thiruvazhuthi Vala(bha)naattu kottoor.Thiruvazhuthi is a name we have to consider
carefully. The name seen in Thovari caves and read by Sri A R.Raghava warrier is Vazhumi . Ko Vazhumi.
This person is the close relative and honest and truthful to the Royal lineage and throne just as
Bheeshma was to the throne of Hasthinapura. He is in charge of collecting all revenews and looking after
the dharma and welfare of entire people , just as his own children.
8. Vanavan Vazhukkons Kutiyaan of kattam. Vazhumi has a name Vazhukkon. His prefix is Vaanavan or
Devan/Theva in regional language. He is Thevaanaam piya or Devaanaam priya and looks after the
payers of tax /Kutiyaan as his lawful children and keeps the people satisfied and loyal to the throne. The
chief of the Kutiyaans of Vaanavan also is present in the ceremony as witness of the law.
It is important to note that the temple is in Kanyakumari District at southern end and people from
central and North Kerala are taking part in it and playing a main role too for making a decision.

16

( Inscriptions of

Pallava and their Kerala Relations )

Inscriptions of Pallava are divided as the period of copperplates ( 3-6 century) and period
of Stone inscriptions by historians . Dr Hultzsch and Rai Bahadur doubt that pallava rule
ended with Nandivarman Pallavamallan, son of Hiranyavarman.Others think that it
continued a little bit more. In one of the Sculptures of Vaikuntapperumal shrine of
Kancheepuram, a person called Tharantikkonta posar points at a crown to be worn by son of
Hiranyavarman (AD 670-690) and tells that it is not elephants head but the crown to be
worn on your sons head. Historians think that the crown of Pallava kings was in the shape
of elephants head , and such a crown is seen in a Bactrian kings headdress only
(Demetrius) .This Bactrian king accepted it from Alexanders model, and since
Nandivarman Pallavamallan is said to have worn such a crown they doubt their foreign
ancestry . But they also note that the pallava kings had Vijaya and Vikrama added to their
names. (
(3-6
)

(Dr. Hultzsch and Rai Bahadur Venkayya)

(7-9

17

( 670-690)

.,

. )

Bactrian King Demetrius

There are some questions which they have

forgotten to ask.
1 If the king Hiranyavarman belonged to the same vansa of Pallava, he would not have
mistaken the crown which his ancestors were wearing for so long, for a elephant head.
Either the king must be a fool or the story is only a fiction.

18

2.If the model of crown is taken from Alexander, then why cant it be that Alexander was
crowned King In India by giving him a Pallava crown ? From that model Demetrius would
have taken his model. The Harappan, and Bahrut stupa head dresses point to this
possibility.
3.Elephant is a special animal of south India and a chieftain is crowned as Ganapathi with
an elephant head in India only. Is elephant such a familiar divine animal in Greece for
Alexander to have fashioned his headdress like that before he came to India?

(
1

,
.

3.

2.

? )

The chronology of Hiranyavarman is Pallava chronology. Simhavishnu (Avanisimha) is son of

Simhavarman and father of Mahendravarman 1. His empire extended upto Kanchi and
Mahendravarman reports that he was dear to all Pallavas. He was a devotee of Vishnu.
Mahendravarman was also a Vaishnava. Later on, due to needs of the times, Appar advised
him to change his policy of Vaishnavite Ahimsa and to follow policy of Himsa (war) to check
the intruders . During Mahendravarmans time several stone temples were constructed and
renovated. His adjectives Vichithrachithan,sankeernajaathi,Mathavilaasa,Chethakkaari
(Chenthakkaari) sathrumalla etc shows his character, likes and
lineage.Nilwaleneyambu,pasarambu,Bujjaanakanthu,Pisugu,Venthula vittu pallava etc shows
his Telugu relations.(Inscriptions at Trichinappalli,Pallavaram,Kaanjeepuram).The cave
temple at Thrissinappally is known as Lalithaankurapallaveswaragriham.(House of
Lalithankura Pallava King) The sprout from Devi Lalitha is Lalithankura and the tender leaf
(pallava) of it is his synonym. Vallam cave temple near Chingel Pet is called Devakulam.It
was made by Kandasena son of Vayyaanthaippiriya arasar .Kandasena (skandasena) and
kandasishya is same person and Skandasishya (kandasena) son of Veerakoorchiya built the
single pillared Mandapa at the Moolasthaana. Kanthan and Kurichiyan are names of ancient
kings of Thalappalli lineage and of the Vanavasi,Girivasi (hill and forest tribes) of ancient
kerala.The most ancient and purest Lanchanaa of Pallava is the Rishabha sign and this as

19

we all know is the ancient sign of Sindhu-Harappan Dravidian culture.The Pallavas also use
signs like lamp,Flag, Chaamaram etc.
(

()

,
.

(inscriptions at Trichinopoly, Pallavaram,

, ,

, ( )

, ,

Conjeeveram)

.
()

. ,,

.)
1 Brahma
2 Angiras
3 Brihaspathi
4 Samyu
5 Bharadwaja
6 Drona
7

Aswathama
8 Pallava
9 Asoka
10 ( )Kolobarthri
11
Chuthu pallava
12 Veera Kuruchiya

Prehistoric

13

14
15

240
240

1 Kandavarman 1
Kumaravishnu
1 Budhavarman

(
,
)Mahabharatha time
Harappan,Saindhava periods
Historic time
150 -215 CE

265

20

16

2 skandavarman 2
17 2 kumaravishnu 2
18 1 Vishnugopa
19

3 kandavarman 3
40

Veeravarman

290
315
340
365
390

41

4 kandavarman 4
42 1
Vishnugopa
43

1 simhavarman 1

403

throne
436 -477

550-580 simhavishnu

49
Narasimhavarman

1 629-668

50
Mahendravarman 1

668-670

51
1
Parameswara Varman 1
52
Narasimhavarman 2
53

Mahendravarman 2

Did not occupy

. .

45.

(
5) 477 CE Siva skandavarman 5

46
1.502 Nandivarman 1
47

2
527 CE
simhavarman 2 had 2 children

2
48

44
2 (

.) 340 CE
Vishnugopan 2

Bheemavarman
Adityavarman

Govindavarman

Hiranyavarman

670-690

2 . 690-728

54
Parameswaravarman 2

720-728
2 728-731
55
2 731-796 Nandivarman
2
56
796-847 Danthivarman.
.
.
Wife Kadamba princess Akaalanimmathi
.

21

 , ,

,

( )
57
3 (Kumaramarttanda)
847-863 Nandivarman 3.Had 2 children
Nripathungavarman and
Kampavarman

2

.
Ganga Nergutti, Bana Vikramaditya
Mavalivanaraya
Chola-Maharaja Kumarankusa.

Varaguna
58
Kampavarman 863-895

.
35
. ,
,
.
Prithvipati 1 ,
(Akalankattuvarayar )

.
59
863-904 (

.)
Nripathungavarman.


The Mutaraiyans under Sattam-Paliyili
Gangas under Prithivipati
Banas under Mahabali-Banavidyadhara

()Wife
Kaatavan Mahadevi did Hiranyagarbha and
Thulabhara.

60

Aparajithavarman
Rajamarttanda 890-908
.Wife Maathevi Adikal .

22

Pallavas belong ,thus, to Chuthu,Naaga,Vanavasi,AndhraBhruthya sathakarni and are very

old inhabitants of India. To categorise them as Bactrian and Greek kings is showing
ignorance of historians. The first king is named Veera Kuruchian and Kurichiyas were always
the people and kings of hills of South India. The King became a king only after marrying a
Naaga princess as was the custom of Indians . His mother also is a Naaga queen. The two
Saasana of Yuvaraja Vishnugopa are from Paalakkaat ( Netumgaracha/Araya and
Uruvappally saasana) .The aracha or king of Netunga /Netunganad and the Paalakkaat
relation is important. Kurichiya and Kerala kings were having intimate relations till Pazhassi
times.VishnuGopas Omgodu grant,Pikira grant,Mangalur grant and Vilavetti grant are by
Simhavarman 1 ( for the sake of the Yuvaraja).
( ,

, ,
. (

grant, Mangalur grant and Vilavetti grant )

()

( Omgodu B grant, Pikira

) .

In the village of Kandasishya , in moolasthaana the Brahmadeya for Perumaan Adikal is confirmed by
Vaathaapikkonta Narasimhappotta rayar and later in the 27th year of Rajakesarivarman re-confirmed
according to Thirukkazhumkuntram inscription. The Inscription on Adivaraha temple of Mahabalipura
reads Parameswaramahavarahavishnugriha . Parameswaravarman 1 his father Mahendravarma 2
and grandfather Narasimhavishnu is determined by scholars. Since there were Chalukya wars , during
Parameswaravarmans period constructions are less. Mahabalipuram Ganesa temple and Dharmaraja
Mandapa , Ramanuja Mandapa,Kuram Siva temple, Varaha cave, belongs to him. Inscription In
Dharmaraja Mandapa calls it Athyantha Kaama pallaveswara Griham.
(.

27
23

( )

2,

, ,

.)

In many temples of Kerala there are inscriptions belonging to the early Pallava and Chalukya periods.
Vattezhuth was formed through Brahmi (Saraswti), pallava and Granthakshari scripts
(

) , ,

.)

MALABAR INSCRIPTIONS

Ref A topographical list of Inscriptions of Madras

Presidency . V .Rangacharya .Asian Education
Series .New Delhi 1985
ASI Thrissur Circle ACC 2125/14/12/04
General
CP No:6 . 1911-12
.
,

( with
collector)

South Indian Inscriptions Vol 5 Director Epigraphy

Mysore on behalf of Director General
Archeological Survey of India 1986 ASI
No:417/34/ASI V

1.219 (1895)
.
No: 783 A R No: 219 of 1895 (pp 337-338)
(Now in collectors office)

27 MGS
24

2.

,

220 of 1895 No:784

Gundert Translated

3.
( )

4.

.

( ) 15

12 of 1901 Slab in Courtyard .Grand of land

6.

.
7.

8.
9 .

13 of 1901

10 of 1901 Damaged Record

2 of 1901 .Land grant

Record about erection of stone in KA 801 (AD

1625)

10
.

.
11

.
12

25

13

14

15
16.

17

.
.
18

KA 700 AD 1524

KA 954 AD 1778

19

20

21

H 518 AD 1124
Record of a tank constructed by a Hindu .

KA 825 AD 1649

KA 827 AD 1651

KA 833 AD 1657

22



. 734

217 OF 1895

26

()

23

218 OF 1895 Incomplete inscription

...

24

(hamlets)
,

.
25
5

26

27

28

29

478 1302

Brass pagoda

27

9 of 1901

30

8 of 1901
31

14

of 1901

32
3
(
)

3 OF 1901
33

KA 684

2
.4 of 1901 .Damaged records

34

.
4

. 5 of
1901 Mutilated
35

. 6 OF 1901
36
,

. .
15 OF 1901
37 7 OF 1901

.

.
905 ( 1730)
38

No: 769 Ep Indic a Vol XV pp 145 f

28

205 of 1895 AD 1464 (Mr
Sewell) AD 1425 (Malabar Gazetter)

4000


,

.
39

561 of 1908
40 .

.11 of
1901 Damaged

41

212 of 1895
42
858

South wall of
central shrine 213 of 1895

776 .

30 23

777

43
5

14

.734
of 1905.Slab under tree Deputy Tahsildars office.
43 A .

.
,

,

,

.
43 B

1011 1836

,
43 C .Broken slab of Granite .

.

29

43 D

922 1742
.

44

.

.
214 OF 1895
45

669
215 OF 1895

778

46

.
216 OF 1895

780 UNINTELLIGIBLE

47

206 OF 1895
108
48 208 of 1895

779 ....

()

770 1048
30

772

49
209 of 1895 Base of second
pillar of platform

773

50 base of first pillar 210 of 1895.

774

51
211 of 1895 .Stone built
into pavement of courtyard .Gift of lamp and land

775

52

..
.

of 1895

771

53 A.

.207

30

1732
53 B

54


54 A
(

).

55 .
934 1758

56

.
57

58

59

922
1746 .

.
60

61-64
.

5,3,
( ),
,
,

,,
,

31

..
.
5

120-123 of 1897
65

. 124 OF 1897

66

.

CP Grant
67

68

69

70

71

338. No:785 AR No:221

of 1895

786

222 Of 1895

AR

788 AR 224 OF 1895.

AR 223 of 1895

789 AR 225 of 1895

32

72

73

74

75

790 AR 226 1895.

791 AR 227, 1895

272-273

(
)




( )()
(
)



9
, ,
,,,
(8 ), ,
( )

33

Kathasarithsagaram,Halasyamahathmyam and Narayyan Kannoor saasanam

Kathasarithsagara is not a Historical document. It is a popular subaltern history
of people. If we avoid the numerous associated stories and take the main
storyline and the chronology we can get some historical details which are very
important. This is such an enquiry. The story, the people involved in the story ,
events , the time of occurrence of the events etc are understood by learning a
few other books. One is chronology of Pandyans given in Skandapurana,
Halasyamahathmya and the other is Mooshaka chronology given by Athula in his
Mooshakavansa kavya. The ancient Puranic Yadava,Haihaya and Chandravansa
chronologies are also compared. (Ref: http://www.amazon.in/Education-AncientIndia-Universities-ebook/dp/B00A7NFZZ0 )

,
.

, .

http://www.amazon.in/Education-Ancient-India-Universities-ebook/dp/B00A7NFZZ0

Both Halasyamahathmya and Kathasarithsagara mention the story of

Malayadhwaja Pandya and his daughter Thataathaka ( In kathasarithsagara her
name is Thribhuvanaprabha, not Thataathaka) and Sundareswara . The story told
by Sundareswara is heard by Pushpadantha Ganapathy and his wife
34

Jayabhattarika ( maid of Parvathi) and for that , they were cursed to be born on
earth. Pushpadantha was born as Vararuchi and Jayabhattarika as daughter of
Guru Upavarsha .Vararuchi was the Pey Kaviveru who wrote Kathasarithsagara in
Paisaacha language. ( This name is seen as that of Karnataka kings during the
division of kerala by Perumal.) According to Kathasarithsagara Chanda Mahasena
of Ujjain had as his main consort Amgaravathi of Kolavaraha country (
Kolathunad, Panniyur Gramam ) .He adopted 12 Kolavarahas ( brothers of his
consort) as his main advisors and ministers .Amgaraka has synonyms of Chovva,
Chokaram,Kuja , and represents Mars ( the son of Earth according to Indian
Astronomy.)In Mahabharatham Vanaparvam ( 265-10) Jayadratha of Sindhudesa
had a Minister and constant companion Amgaraka. Vanaparva gives synonyms
like Simhikeya, (Rahu,son of Simhika),Pimgala ( One with a golden Red colourAruna), and Surya with a Aruna colour to Amgaraka .

).

.12

(265-10)

( ),

( )
17)

, )

.(

Almost a similar episode happened thousands of years before the time of

Chandamahasena in the Pandya royal family according to Halasyamahathmya. In
it, Sundareswara Paadasekhara Pandyas son Varagunan is an important
35

character . Bhadran, a poor bard of Madura Menakshi temple wins over

Hemanatha , a musician , by the blessing of Lord Siva. SundaresapADASEKHARAN
SENDS Bhadra to Thiruvanchaikkalam. Following that Rajaraja Pandya , grandchild
of Sundaresa and son of Varaguna is given 12 Kolavarahascholars by the famous
Sathakrathu ,Sathasoma of Perumchelloor. These 12 Kolavarahas start
construction of Cave temples and sculptures in Pandya kingdom, just as in the
western coasts . Sathakrathu Sathasoma ( and hence Varaguna) lived 24 to 25
generations before Srikrishna. (Mooshakavansakavya chronology
http://www.amazon.in/Education-Ancient-India-Universitiesebook/dp/B00A7NFZZ0) Therefore the Anchaikkalam mentioned in
Halasyamahathmya cannot be Thiruvanchikkulam which we know today. This
must be the Anchaikkalam of Vannery Nad , which existed from the time of
Ramaghata Mooshaka and his son Nandana.

12

24, 25

.( .

http://www.amazon.in/Education-Ancient-India-Universities-ebook/dp/B00A7NFZZ0)

In Halasyamahathmya the 43rd King Keerthivibhooshana was ruling Pandian

when Dwaraka deluge happened .At that time Mooshaka King Amithakrathu was
36

sathakrathu who did 100 Yaaga . In Tamil records he is Perum chottu Uthiyan
Cheral Aathan . He gave free food to 18 Akshowhini army for 18 days during
Mahabharatha war hence the name Perum Chottu. At that time (BC 3100
approximate) the great Perumal rules Kerala. According to modern researchers
the rule of the Pharaos in Egypt started almost at the same time. (Proceedings of
the Royal society) and the beginning of settlements was only in BC 4000.

.(

43

18

3100).

37

18

100

).

. (

. (

4000

One of the descendents of Amithakrathu, in his 6th generation, is called Manu

.Manus son Vatukavarman Rajarajeswaran , according to Kalivakya Dadurdhara ,
lived in BC 3102 and renovated Perumchelloor. At that time began the rule of the
Cheriya ( second branch, or the smaller branch) Perumal called Cheraman
Perumal . Peruman in Tamil is the Bigger and Cheruman is the smaller one . (
Elder and younger branches) When a person from the younger branch become
emperor ( Perumaan) the person is Cheraman Perumal. It is a linguistic term. The
elder branch is at Mahishmathi (Maharashtra ) for Ramaghata Mooshaka/Haihaya
and smaller branch the rest of western coast including kerala,Karnataka. That is
how Kerala Karnataka became a unit under Cheramans.

3012

38

(
,

.(

).

Son of Vatukavarman was Aheerana Raajaprathapan who did 3rd installation of

Shivalinga south of Prithana river in Aheeraneswara temple. His grandson
Maheeranabhara started large scale catching of elephants in Sahya mountains
and spent Chathurmasya ( 4 months during rainy seasons) in large Cavetemples
doing Kuteechaka Rasaayana Chikitsa for Vaajeekarana (rejuvenation). Ayurveda
was advanced at this time. Cave temples on west coast were centers of learning
and Babylonia was getting ivory, forest goods as medicines, spices, and teakwood
from KeralaKarnataka forests. So the reason for Maheerana bharas large scale
operations in Sahya was a response to large scale demands from foreign countries
. His son was Aryaguptha Ananthaguna , and grandson Achalan Madanavistharan.
Achala s name is given to Achalapathana (Modern Ajantha ) because he
renovated this Cave temple where his ancestors spent chathurmasya , and
installed erotic Rathisilpa in it.Probably because of this he got a title
Madanavisthara.

()

Even during the period of Sathasoma Teachers,scholars,a nd experts in

construction works, advisors in royal matters were being sent from Valabhi
Perumchelloor Vidyapeeta to various places to improve the educational and
economic status of those places. 3000 Kolavaraha Amgarakas as scholars of
39

Valabhi went as advisors and ministers to different places. During period of

Achala a deluge happened in Pandyas country. Jaleswara was ruling Pandyan
territory at that time. When Pandyas university town was destroyed in the floods
, his son Arimardhana had a scholarly minister who was an orator and his name is
mentioned as Manikyavachaka Vaayupuresa and he was Guru to Royal family.
After Arimardhana ruled 11 weak kings in Pandya kingdom . Chronology of
Skandapurana ends here. Therefore the rule of the Kantha/Pandya kings and the
end of Halasyamahathmyam is at same period.

.3000

.
)

11

Virochana was 8th king after Achala and he married Harini , a princess of
Kaatavapallava Vansa. The Kaatavalloor Aadiperuvanam Utsava started at this
time. This was in BC 1757. When Kapaatapuram of Pandya was lost in floods ,
Vannery Kaatavalloor was made a new center of scholars and surprisingly , this
period is also the end of the Harappan Sindhu culture and beginning of the rule of
Magadhis, the Vrathyas .In BC 1000 the 9th king from Virochana Garbhasreeman
Vajrasara Senakhya is ruling. At that time Solomon is king of jews /Yahudas. The
history of Jews starts with Solomon. After 1757 Adiperuvanam Kaadavalloor
Utsava, in BC 55, (Aayaathu Sivalokam) the new Peruvanam Pooram Utsavam
started. The temple renovation happened in BC 82.(Beginning of Saka Era)

40

()

1757

1115431

).

111 . 3102

82

.
55

.(1700

. .1757

3020

3020

The 11th generationfrom Senakhya was Adrikethu and his wealth was scholarship
in Politics and statesmanship and in Kamasasthra.He was famous for both poetry
and his strict administration. (BC 791).His son Nipathavarman Parjanyan
Sindhuvarunan was Paramayasaswi ( very famous) and gave refuge to the jews
who ran away from owncountry , because of fear of Cyrus ( BC 6th century).

.
.(791).

.(

).

His son Theevraswans period is marked by the birth of Budha in Kapilavasthu

.Sumathi (son of Theevraswa) ,Amithravan,Chandan followed succession list.
Avanthi Pradyothachanda Mahasena is Chanda . This is Ajathasathru period . The
next succession list is Akshobhya,samarasaha, Mahendravarman (Mahodayan)
.This Mahodaya (Mahendravarman) constructed the famous Mahodayapuram

Pattanam in BC 120 .He is contemporary of Magadha Avanthivarman .

In kathasarithsagara we find chronology from here .

41

120

( )

,,

Kathasarithsagara
1
Mahendravarman
2.
Jayasenan

Mooshakavansa

Mahodayan

Sivacharitha Isanan
Kanchi Kundavarman

History

Mahodayan

3.
Mahasena
(
)
Chandamahasena
Wife Amgaravathi
Daughter of Amgaraka
KolaroopaVaraaha
.

Isanavarman

Isanavarman

4 ()palaka
gopalaka

vasavadatha
(
Wife of Udayana )

palaka

Ilanko Adikal
(
)daughter w/o
Keraleswaravallabha

Keralakethu Goda

() palaka

Ilanko Adikal

5
(
)
Avanthivarman Ujjain

(
)

120

daughter

( )
Nriparama (Chenguttuva )

1
Chandravarman 1

2
Chandravarman 2
( 216)

42

Wife Chandali Surathamanjari

Palaka

25

Naravahanadatha s/o
vasavadatha rules as Indra

(
)
333
Validhara vikrama
(Naravahandatha) Killed in 333
AD

( )
Adityavarma (Bhatanarayana)

()355-356
Kundavarma murari (355-356)

Udayanan belongs to Pandyavansa (Paanduvansa) of Pareekshith and his mother

was Mrigavathi belonging to the branch of Sahasraneeka , and hence a
Suryavansa lineage also . (Both lunarand solar lineage) He was emperor to both
Valsa and Kerala and was called KeraleswaraVallabhan Paandhyan . His wife
Vasavadatha ( word meaning the one who is given by Vaasava/Indra) gave birth
to Naravahanadatha a Vidyadhara destined to rule entire India as Indra . Palaka
was in Chedi as the emperor of Thulu,Koopaka,kerala and Mooshaka kingdoms.
Gopalaka was the Yuvaraja Ilamko .

).

The daughter of Mahasena , whose name is not mentioned in Mooshakavansa

kavya , is thus Vasavadatha. Palaka and this daughter are children of Chedi
princess Nandini . The son of Chola princess Manikkilli is Keralakethu Goda alias
43

Chenkuttuvan. Palaka comes to Kerala only in AD 216 and at that time he is very
old and he comes just because he wants to obey the Sabhas instructions. After
his Veeramrithyu ,Sabha selects Naravahanadatha, son of Udayana and
Vasavadatha as Emperor.

216

A very important document is Malabar Mahotsav Souvenir 1993 page 268-269 by

Sri MGS Narayanan. Giving 1451471 (4029) to Kalivakya Panthaavakesavoya he
takes it as AD 929. But whether we read this sentence clockwise or anticlockwise
the number given above is not obtained. Pa(1) va(4),ke(1)vo(4) and ya(1) are
correct. Sa is 7. Ntha whether we take first letter NA (0) or last letter Tha ( 2) , we
get either 1041741 or 1241741 .If the first we get AD 356 ( less 572/573 from
929) .If second AD 83 ( minus 846 from 929). But 1451471 is a wrong number , not
calculated by MGS but received by him from the South Indian Epigraphy Annual
Report of 1926 .The mistake is just transmitted .

..
1993

268-269)

929

356.

1241741.

()0 ,

1451471

1.4.1.4.1)

929

44

(4029)

.,,,,(

846

() 2.
572

,573

1041741

83.

.1926

355

83.

1451471

The real reading is Pannavakesavoya and in Kharoshti it gives 1041541 . The

number mentioned by MGS comes in Narayan Kannoor Saasnaa. This mentions a
person called Manathunai Mudankottaatai , accepting Ayinivayal at
Kaaviyalppuram, from Nambiyar Vikramaraama and giving it to temple of
NarasingaVinnagara Thevar for lamp and other daily Poojas. The saasana also
calls Vikarmarama as Ilamkoyil Validhara VikramaRaama. MGS has identified
this person as Vikramarama of Isanavarmans chronology of Mooshakavansa and
this is a remarkable discovery made by him.
Vikramarayaru Validhara when he became emperor he became Jayamaani
Kulaseharapandya Bhootharaja Paandhyapperumaal ( since he belongs to Udayana
lineage) .Who is Manathunai Mundan Kottaadai ? In kathasarithsagara the king
who was aggressively against giving emperorship to Naravahanadatha was
Gourimunda of south India , who had his main stronghold capital in
Rishyamookaachala (near present day Sabarimala) .Gourimunda was defeated by
Naravahanadatha and he married Gourimundans daughter , as was the custom in
those days to make friendships possible between former enemies. Manathunai
means the consort who is married . Manathunai Mundan Kottadai is the daughter
of Gourimunda , married to Naravahana datha and she receives from her husband
Vikramarama (Naravahanadatha) fields as Aayiniyunu ( the grains needed for food
of the newly wedded family /as the sthreedhana given by male to female )
.Ayinikkooru means the relations through marriage . This name is seen in
Aayinikkoottil Nambidi given to Thalappilli Royal Family.At present only
Cheralayam branch of Thalappalli takes this initial as C A. (Cheralayam
Ayinikkoottil) .Manam is Thiruumanam (Marriage) Manathunai is derived from
that. Manakkulam branch of Thalappilli also retains this word in its name.

45

1041541

),(),(

( ) .
46

()

.
.

.(

, ,

,,

)
.

Why is Gopalaka identified as Ilamko Adikal ?

Though Gopalaka was offered Videha (Nepal) he didnt accept it and travelled
with Udayana and Vasavadatha as their honest companion. He lived with
Rishicharya in Neelagiri hills for a long time. At that time , during the last days of
his emperorship Naravahanadatha also joined his beloved uncle in Neelagiri hills.
Naravahana had 25 consorts.The first was Madanamanjuka.Her stepbrother
Ithyaka took away wife of Avanthivarman (Palakas son) from Ujjain .The wife of
Avanthivarman was aChandali according to Kathasarithsagara. Naravahanadatha
protected her from Ithyaka and gave her back to Avanthivarman and was about to
Kill Ithyaka. Kasyapa , living near Neelagiri (In Kaachaamkurichi Govindamala of
Nelliyampathi) , Guru of royal families asked him not to kill because he is brother47

in-law to him. Therefore Ithyaka was left free. Kathasarithsagara does not say
what Ithyaka did later. But in Keralolpathi , we get a story that Ithyaka instead of
being thankful to Naravahanadatha, had a grudge against him and when the Sabha
demanded he killed his brother-in-law against Dharma while playing chess,
unaware . Ithyaka and his family lost his right for royal crown and was called
Nampidis after this and Sabha adopted Adityavarman as next heir of throne.

).

48

Malabar mahotsav (pp 271) takes Dharedho gurumukhya as 1523929 and fixes
time of making of idol at that period. If we take Tamil scripts 1243251 is the
number That is 3396 Kali /AD 296. (While Dharedho Gurumukhya in Sanskrit is
AD 1061) . AD 1061 is 132 years after MGS period 929. Even if it is so, when
Vallabha power was totally destroyed by Chola power , a renovation of temple of
old Naravahana temple is possible. In AD 294 the temple construction began and
idols were made. After 4 years and 46 days, the work was completed and the
fields were given for the daily maintainance of the temple , is my reading. The day
to day administration was entrusted with Manigramam. The only place and temple
with the name Manigramam is in Thalappalli Royal familys territory in entire
Kerala. (The Anjjoottuvar mentioned along with Manigrama in many saasanas is
the Anjjoor,Chittanjoor branches of the Thalappalli . )

1523929

2523929)

(1243251)

(929)132

.
1243251

.294

1241741

46

4 46

.5293252 (

3396 296 .

(1523929) 1061.

.
.

271)

49

.4
.

78

216

The one who made stone pavements of temple is Sri Kunthan Aalwar Aracar. He
and Bhattanarayana were responsiblefor doing this Sreekaaryam. The name of the
architect is also mentioned. After 333 AD (Purudhi samasrayam) when
Bhootharayapperumal was killed by his own relative, and Adityavarman from
another branch became emperor , the next king (Adityavarmas son)
Kundavarman Murari Kannan Perumal occupied throne. (AD 335-336) He is
famous for Mukundamaala. Srikunda arachar Alwaar being a Vishnu devotee did
renovation of the temple. He and his elder brother Bhattanarayana (equal to
Balabhadra, while younger one is equal to Krishna) were responsible for the
rennovation. Kulasekhara Azhvaar Kundavarman Murari is contemporary of Venki
Hasthivarman Saalankaayanan and Vishnugopan. Gundupalli inscription of
Nandivarman 2 is at this time.

.

333

.
( )

. 355-356
50

The chovar/ choker who bring grains and other food items to the 35000 warrior
army of Kolathiri is called Kottiyeth and those who give salt for daily use are
Uppoott (Uppukottam) . Sathavahana Sathakarni had their Kottam (wealth) in the
food and salt .The story of Kathasarithsagara is during the Sathavahana Sathakarni
period. Not after that. Kaanabhoothi (Gaanabhoothi) teaches paisacha katha as
songs to Vararuchi and these were famous and popular in entire Dakshinapatha
(South India) below the Vindhyas. Kaanathoor is at present known as Kannoor.
(As in Narayan Kannoor ). Naravahanadatha is Vidhyadhara,
Bhoothatthaandava,kaatava lineage and he spent his yuvaraja period in Kaanathoor
as yuvaraja. It is during his time the first renovation and Brahmadeya is done by
his wife , daughter of Gourimundan.The second renovation is during Kulasekhara
Azhvar Kundavarman Murari.

35000

300- 250

.
51

(, )

).

Story of Goureemundan
To know Goureemundan and his tribes one has to travel to the ancient prehistoric
Munda tribes of Dravida country and East India. In A social history of Indian
Architecture V.S.Pramer (Oxford Uty Press 2005) elaborately describes their
ancestral rites and racial peculiarities etc.

, .

2005)

52

In underground cave temples complex art forms, to mark them on the earths
surface stone circles and dolmens , special ancestral rites are hallmarks of the
Mundas. The ancestral world of Mundas just as that of other tribes of India is the
world of the dead souls. Dolmen and menhirs are symbols of them. These worlds
related to water bodies, world of Naga or serpents, to Pathala or underworld, and
world of the souls and ancestors , the five elements and the past life is not merely
worlds of the Dead. But also worlds of Creation. The place of creation and
creativity is Earth, mother,father, sun, heavens ,sky, and merging with everything .
In between lies the Bhuvarloka of rains, jeeva and life, and all the life forms and
biological worlds are recreated . Such a festival of dead ancestors and the new
worlds of creation as new generations of future is celebrated annually . Nomadic
wandering tribes (cowherds) come back to their village once an year and assemble
and pay homage (Bali) to all departed souls of the race and make merry for next
creation. Ulsavas of temples originated in this way. It is not just a human beings
ancestral rite , but the rite of a nentire community,society,people .In such
geographic areas when a great emperor die in his/her memory a umbrella stone
(Kudakkal/Chathra) is installed.Kuda/Chathra/Umbrella is sign of Sovereinty. For
the other members stones without a umbrella is installed. Heroes of wars great
women and men get Veerakkal,Sathikkal etc in memory venerated by generations.
These areas called Koda or Koorgan ( the place where we offer annual rites to a
Kuda is Kudaku,Koorgan) is divine for entire people, not for just a person or a
family.

,,, ,,

53

),

, , .

( ),, (

(-

,.

The tribes called Bharu (Paaru/Paari in Sangham period ) or Paarppanar became

parathavar (Bharathavar) and are seers and observers .In Vedic sookthas Circle,
Wheel, are shapes used by Dravidas as their sacred Koorgans (Koda) .The Thumuli
of Malayaraya ( Kings of hills) of Thiruvithamkore described by Edgar Thurston
has such a shape. Outer 2 circles, inside it an Octagon, and innermost a square is
the Thumuli .Such shapes are seen in Harappan seals .In the seal of Harappa
shown below the central square (earth) is lacking .Instead of octagon a second
circle is shown.
,(,
)

( )

.

54

55

, ()

1 (Thumuli )

),

. 2

54 (

.) Harappan seal Trench 54 (Harappa.com)

Since 4 circles are seen it is a necropolis of people as we see in Harikanyayur .

The central square of Thumuli has a single opening and it is covered with a big
stone like the mouth of a cave. Inside a metal or stone image of the dead ancestor
may or may not be present. Such necropolis are seen in the dwelling places of
village tribes. The annual festivals of wandering people later on became the annual
ulsava of the settled successors of the same tribes in which their wandering ( for
commerce etc) relatives participated annually .They were get togethers of whole
races of people . Thumulis are seen also in western Kokkasas area. Pramer
considers this as proof for extensive travels of the Dravida tribes. In Puranaanoor
the necropolis are called Kaad,Chutukaad etc. Those who follow the Kaad
56

samskrithi are Kaadava .In Thalapplli kaadava areas Cheraman Kaad, Paalakkad
Maankaad, megaliths of Thalappilli, Wynad,Calicut etc are relics of this Adivasi
culture. Historians are mistakenly calling them as relics made during and after
Budha and his times.

( )

57

concentric cycles in Sopana of

Harikanyakayur

temple architecture evolved from Thumuli

58

Figure showing how sthupa and

.The stone room of Peruvanam

temple with a single opening

These tribals keep an ancestors gigantic idol as doorkeeper in one gate , and in
front of the door a Balipeeta to offer Bali (sacrifice) for the Bhootha
(elements).This is repeated in all temples .

59

6 ,7

The plan and the Balikkal or

sacrificial stone in Peruvanam temple

At first they started with a small mandapa , then as Chathri ( related to Umbrella
or Chathra) and a memorial stone. Later on they evolved to small and great
temples. Tribals like Theyyan,Velan,Paanan ,Pulayan etc sang the story of origin
of their temples and kept the memory of its history alive in songs and dances and
dramas and thus various folk arts were created. Munda,Tharu and Malayaraya
belong to same race.They are also called Koleeya,Vraathya,Saakya races. They
worship sun,moon, 5 elements and are ancestral worshipppors and hence Bhoothi
is their name. Saakya and Kolathiri Koleeya Chera have same tree as totem.Their
totem tree is Saala or Pana (palm tree). Therefore they are having synonym of
Saalr, Panayar,Yaksha etc . (due to common totem tree). They are Naaga,Yaksha
lineage people. Moreeyar (Mourya) is a branch of worshippers of trees called
Thaaru .Mundas migrated from Dravida country to East and North and they after
union with Mangaloid races became a mixed race in North East. Yet ,South Indian
Dravidians accepted even them as Raajaputhra, though not as Kings. From the
tribal races of India only one person gets place of Chakravarthi (Emperor) .Pramer
considers the Naaga race as the most important and powerful race which got
emperorship among the tribals of India due to their prowess and scholarship. Naga
60

races worships trees,five elements,water bodies and is a very ancient tribal race. A
branch among them became proficient in Silpasasthra (Kaaru) and Veda and this
scholarly people became Brahmakshathra and Brahmana . Mundaric tribes of
North East India and Mundas of South India are of the same races.This is evident
from names of their branches.The names differ just in pronounciation only .

,,

,( )

,,
61

()

( ).
(),

North East Panchajana

1 Savara

Southern Dravida Panchajana

1
() Sabara of
Sabarimala
2
The Cheras
3. (
) Kaari swaroopa of Kuthiramala
(Thalappalli)
4. , Bhoothi/Bhootha
5.,,

Bhaaratha, Parathava,Paarppanar

2.
Cheros
3. Kariya

4. Bhooyiya
5. Bhaar

During Chakshusha Manuanthara Floods , in front of Sathyavratha, the Emperor

of Dravidadesa, the first Incarnation of Vishnu happened in River Krithamaala as
a Saphari (Fish) .All sapharis (Sabari) including King Paandhya with a flagsign of
fish are children of this first incarnation of Vishnu. Kaari is the kaaru or the race
of artisans,architects and metal and stone smiths . Bhoothivansa of Kaanabhoothi,
Pushpabhoothi etc are tribes that worship the panchabhootha They are present
even during historic times (Harshavardhana ) .Lichavis , famous during Budhist
times are Dravidian Naga tribes. Who migrated to North Eastern parts of the
country and got mixed with other races. Anandakumaraswami points out that their
Stupas existed several centuries before Budhist Stupas.

62

. (

).
.

.(

).

In Sathapathabrahmana Vasthu with square, swasthika,chathurbhadra and Naagara

type are sathwik and divine and fixed to earth. That with a square base, and
having a circular shape, the vasthu is Rajasic,royal,Asura, and Dravidian. The
circle on a square denotes the Lingayonimudra . Before Budha and Asoka the
Yakshas were eructing a Sthupa and the shadows of it were merged in the
ancestors. Muriya (Mourya) Bondo (Vanda from which Vanneri is derived)
souriya (Surya) savara (Sabara) races are all Munda tribals. All of them have the
abovementioned rites. The stone menhirs of Sabara are very tall and eructed in
burial grounds. This tall menhir is called Gaur or Gouri by them. Gourimunda is a
name of such a tribal chief .The belief that Bhootha/Souls do not touch earth while
travelling , is the reason for worshipping them on tall trees and sthupas. Nairs
(Naga) of Kerala, descendents of Kurichiyas during ancestral worship eruct a
palmleaf and cleans the shadow (Nizhal) of the ancestor .Kurichiyas who protects
the seeds of Veliiyan call the soul of the ancestor who made the most product of
rice Neghal or a shadow. Veliyan Vel Aavikkomaan and his Valluvanaad
,Veliyan kOd etc are still seen in Vanneri as placenames .Nowadays , at the place
of burial a coconut tree (belonging to monocotyledon as the palm ) is grown.
Vyasa says in Mahabharatha Paadabhoomim Upasparsan (They dont touch
the earth). That is even during Mahabharatha period both king and people belongto
Munda tribes, the adivasis of India. In Rgveda 10.18.13, also there is proof for this.
Samskara of the dead and their stone monuments eructions first evolved in South
India among Dravidians dwelling in Caves and cave temples. Only later did it
expand to surface of earth (Pramer page 147) Therefore , large stone rooms with a
single door open, like a cave and with a single stone cap and supported by one or
more stone pillars are very ancient. Later on the Mandapas of Kurumar/Kurumbar
with 3 sides open and a single large stone forming backwall were
constructed.According to Pramer these later took the form of Chathri in North
India .
63

, ,

()

. 10.18.13

64

.(

147 )

.(

( )

. 3

. )

.(

()

, ,

) ( ) ()

.( ).

( ),

Mandapa of Kurumbar

The ancient stoneroom in Thalappalli Peruvanam temple is such a construction.

Peruvanam has a very large Sivalimga called Maatathilappan. Maataswaroopa is
name of Maatabhoopathi Vaneri Kochi kingdom. It is interesting that Kerala has
only 3 Maatathilappans One at Peruvanam, others at Mullasseri and Mathilakam
.In peruvanam it is related to Pooru, youngest son of Yayathi of Somavansa born
in Sharmishta, daughter of Vrishaparva, an asura king who ruled the entire Indian
subcontinent. Pooru is Asura Rakshasa Yoni and is Lunar race .

).

.(3

The divine ancestral places of Kutaku (Kodagu) are also known as Kaimada . In
Wynad Ganapathivattom Nalappat Kunnu (Nalapat hill) on a huge single rock on
65

the Kaippanchery roadside is a incomplete Ganapathi statue which is said to be

the earlier model for the huge Chalukian Vathaapi (Badami ) Ganapathi. The cave
temple of Naranath Bhranthan in Pattambi also has a placename starting with
Kai. Kaikkolaar or people who do Kaivela are the Kaaru/artisans /metal and
stonesmiths . In the ancestral places Siva in dance with Kaali is present. In
Peruvanam we find all these including the name Maadam /Madam. For
Maatathilappan Sivan.

.(

,,

Cheras are known as Villavars. In sangham literature Chilappthikaram mentions

Villavan Kotha (Goda) .The dwelling places of Villavars are Villavar Vattam
(Vattom is circle) and the Villarvattom has a fort or Kotta for defence. In temple
festivals , the ancestral rite of eructing a three tyred bamboo or wooden pillar ,
evolved into a Thrithala chariot and a thrithala temple architecture with a
Kumbha/Kalasa on top of it. Later a Sapthathala pillar, chariot and a temple was
evolved and the Kumbha is called Aamalaki or Nellikkaa a special Ayuvedic fruit
in Kerala . This method of Villavars was adopted by all , even the Mugal kings. On
the face (Sreemukham) a small projecting sopaanalike Bhadra and ornamentatory
idols on it are seen in chariots and temples . Relation of Villarvattom and Paaliyam
people will be discussed later. Here the ancestry of Goureemundan and his
connections to the tribals of India and to most modern royal families on one hand
and ancient kings like Pooru on the other is the subject.This is pointed out so that
the continuity of Indian kings from Indian tribal Adivasis is to be looked into
seriously .

. (

).

)
66

()

, ,

.)

.(

Goureemunda, the Vidyaadhara of Kathaasarithsagara is in Dakshinapatha (South

I n d i a ) H i s m in is t e r s n a m e i s M a t h a n g a d e v a . He is a ls o c a ll e d
Ulpalahastha/Padmapaani ( one with a lotus in hand) (Belonging to race of
MathangaMuni of Sabarimala) Mathangadeva was sent to Ujjain by Goureemunda
to kill Nravahana treacherously.For this he was caught and had to spent years in
t h e C h a n d a a la s t r e e t s o f U j j a i n . M a t h a n g a d e v a h a d a b e a u t if u l
daughter,Surathamanjari, a Chandali girl. Once,Avanthideva,son of Palaka saw her
capsisizing and pacifying a mad elephant and swinging on a swing tied over its
tusks. Seeing her and her abilities Avanthideva fell in love with her.Mathangadeva,
the father said to get his daughter in marriage Avanthideva has to give food to
1800 Brahmins in Mathangadevas house. To get her,Avanthideva did that . This
story is different from story of Vararuchi in Aithihyamaala but has some
resemblances too. Resemblance is that the girl is a Chandali. The father-in law
gives a test to the bridegroom, not the bridegroom to the father-in-law and his
daughter in this story. 1008 items were demanded by Vararuchi , but here 18000
p e o p l e
h a v e
t o
b e
f e d
.

).

.
()

67

18000

.1008

, 18000

, .

From period of Sathasoma , the system of 12 Kolavaraha advisory council of

ministers existed in India as we saw from Halaasyamaahathmya. The 12
Kolavaraha protects the husband of their sister, because of the Marumakkathaaya
system of succession. It is her son who will be emperor in future. From the time of
Rajarajapandya , son of Varagunapandya , to the time of
Palaka,Avanthivarma,naravahanadatha of Kathasarithsagara this is seen to be
contiunuous. From this, Avanthivarma, son of Palaka of Chedi has married
Mathamga/Chandala girl of Sabaravansa which is the same race as that of
Goureemunda. (Mathangadeva being the minister of Goureemunda). Among the 12
b r o t h e r s / s i b l in g s o n e is a w o m a n a n d 1 1 m a l e s . T h e wo m a n i s
Kolavathi,Amgaravathi or the princess of Kolathunad. Amgaarakkalamma became
Kaarakkalamma in Aithihyamaala. The kumara (Khmer) empires of Amgaaraka
,and their Amkhorvaats are seen in west (Amkora in Turkey) and east alike
showing how far and wide these advisors had travelled with their sisters . Since it
is Chovva, Chokaram, since Mangalan is synonym Mangalam is attached to place
and Mangaladevi to the women of the race, Sukapuram (Chokaram) is thus related
to Kolavaraha (Panniyur) intimately . In marriage relations of Saiva and Vaishnava
Vishnu is uncle of Kumara (son of parvathi and Siva) while Siva is uncle of
Kamadeva , son of Vishnu and Lakshmi (sister of Siva). Thus it is a mutual
relation between saiva and Vaishnava sects keeping them in harmony .

12

12

( )

68

(
,

11

)
.

.
.

(
.12

()

Kalingadatha of Takshasila adopted Budhist doctrines. He , in his wife Tharadevi

had a Vidyadhari girl Surabhidatha with name of Kalimgasena. She was betrothed
to Prasenajith, a powerful king of the times. But since he was very old
Kalimgasena ran away to Ujjain to marry Udayanan whom she loved deeply. In
her , by forcible union by a Vidyadhara named Madanavega , a son Ithyaka was
born. He was taken away to Sethagiri (Kottakkal) and a girl (Rathidevis avathara)
Madanamanjuka was replaced in his place. Kalingasena brought her up as her
daughter . Naravahanadatha was born to Udayana , as avathar of Kamadeva, in
Krishna. He married Madanamanjuka . Inthyaka lived in Inthyakanoor (currently
Inthyanoor ) Venkatakkootta ( western end of Sethagiri) . From the western end of
Vindhya sathpura (Sethapura) mountain ranges to Palakkad pass in Sahya
mountains is called Sethagiri KottaThis extends from Maharashtra to Dravidadesa
and was the old landroute of Dravidians and Tribals of India. Since Kottakkal or
Venkatakkotta is a important part of this landroute it was called Sethadurggam
(Malabar Maholsav Souvenir 1993 page 124). It is here , Ithyaka kept
Surathamanjari of Ujjaini , a prisoner. Naravahanadathan living nearby , in Nilgiris
, withhis uncle Gopalaka could liberate and protect her easily. Why the Guru in
Kachamkurichi prevented Naravahanadatha from giving punishment to Ithyaka,
and why the sabha including the Guru asked Ithyaka to kill Naravahanadatha is ,
simply because they wanted to end the Pndya rule and establish Chera rule. This
was a wrong move in history of not only Kerala, but of India. The long cherished
trust between central India and South India was lost and could not be regained in
the next several hundred years in our history and the result was our commercial
69

and communicative networks taken away by foreign traders and our economy and
administration failed day by day. The killed and the killer were from the same race.
( Yaksha,Vidyadhara,Kaatava,Thaaru or Tharuvoor, Thalappally Kaari vansa of
Yadava) Since Gopalaka and Naravahanadatha spent chathurmasya in Nilgiris
Vasavadatha and Gopalaka are from Kerala. Udayana is from central India
Kaalanjara mountain area with Ujjain as capital. Goureemunda has capital in
Sabarimala ( the abode of Sabara,Kaanikkar and Kaapeya gothra) and
Rishyamookachala and after marryinghis daughter Naravahana also spends time
t h e r e . . Fr o m t h e r e h e t r a v e ls t o La n k a a n d s e e t h e R a m a s e t h u
(Kathasarithsagaram). The text says he ruled from Kailasa upto Kanyakumari
which means he was emperor of entire India but he lived in Kerala most of the
time . This is a very important point . The people from kailasa to Kanyakumari are
said to be Devajana and he, the Indra of the Devas. Thus he is an Indian tribal king
, and not a foreigner. Udayana was king of Valsakousambi and kalanjara mountain
.

. ,

124)

. (

70

.(

()

1993

,,

, ,,

Udayana and Vasavadatha did prayopavesa from peak of Kalanjara Mountains .

While Udayana is a lineage of Pandava king Pareekshith (In Subhadra the yadava
girls son Abhimanyue and Uthara) Naravahana means the one who has a vehicle
as Man , which is Bhadrakali on a Vethala. Vaisravana,Kubera,Yaksha races is
also having this. The paradevatha of Kerala is Bhadrakaali. Paliyam ( ministers of
Perumpadappu Kochi kings) are called Kubera by some poets. In somavansi,
Pandavavansa, Sarabha pureeya records (central India) Mekhala,Kosala ,Kalanjara
branches are included. In the chronology of these people also we come across an
Udayanan. Central Indian records show that Kaalanjara branch marry Bhattaarikas
of Kerala/Karnataka. Bharathbala Mahasiva theva and Jayabhattarika had a
daughter and Udayana is her son in Central Indian chronology . Udayanan is called
Keraleswaravallabha because he is grandson of Jayabhattarika. A girl is called
Vaasavadatha or Indradatha only if her father has position of Paramabhattaraka
and has performed 100 yajnas and got Indrapadavi by that. (Sathakrathu lineage)
Kerala relation of Naravahanadatha of Kathasarithsagara is thus understood by the
subaltern popular stories of the people .

,

71

- -

- -

. (

, ,,

..

). ,

) ,,

Naravahanadatha and Kerala

Naravahanadatha who defeated Goureemunda of Dakshinapatha and married his
daughter stayed in Rishyamookaachala and Govindakoota (Nelliyampathi) of
Palakkad . He travelled along river Pampa, with his wives and reached Lanka and
on the way saw Ramasethu . He had a wife from Mathamgapura in Sabarigiri. He
enjoyed life with his 25 wives equal to Apsaras in beauty and artistic tastes and
was an expert in playing the Lyre/Veena. He was equal to Indra. He ruled India
extending from Kailasa in Himalaya upto Kanyakumari. In the end with his uncle
Gopalaka he took to sanyasa, and stayed at Nilgiri hills just as his ancestors did.
He got his 9 jewels (Navarathna) from the cave dwellings in Malayadri (Malaya
hills) says Kathasarithsagara.

72

.25 (

Naravahanadatha confirms that the Chandali is actually his relative

Avanthivarmans wife by taking a witness words.That witness is the
Mahaamanthri of Ujjain (Avanthi) Bharatha Rohaka. An important clue is that the
Chandala virgin does the festival of Udakadaana (giving sacred water) to he
ancestors Kolavaraha Amgaraka , and it is at that festival anelephant gets into a
mad frenzy and she calms it down by her prowess. Avanthivarman saw her during
that festival. This indicates she is a girl from Kolathiri and Panniyur (Varaha)
kazhaka. Her old janma is described.She was Kurangi ,daughter of Prasenajith of
Suprathishtana. She loved a chandala. That chandala was in his previous janma son
of agni(agniputhra) and she was daughter of Kapilasharman. The story that
Meenakshi was born from Agni, Vararuchi is Sivabhoothamsa given by Agni
(Agnidatha) etc are also related here. Historians are of different opinion about
period of Vararuchi .Vararuchi of Kathasarithsagara is the chief minister of King
Nanda. He is famous in Ujjain. He is contemporary of Vyaadi and his classmate is
Paanini. He is one who is proficient in AindraVyakarana , a Grammer text prior to
that of Panini. He is wellknown as Kathyayana since he belongs to that Gothra. All
these points to the fact that he is centuries before Christ. Panini lived in 6th century
BC. Vararuchi also lived at that time. The timespan of Naravahanadatha is not
beyond AD 3 rd century. From Mahodaya, 10th person to ascend throne is
Naravahanadatha. He is old at the time of his ascension to throne. (In 450 years 19
emperors. On an average if we give 45 years for each .But the two
Chandravarmans did not even rule for one year and had a very shortlived rule.
Therefore 49 years for 8 emperors on an average. 12 multiplied by 4 makes 4
Mamamka span. After Kundavarman (Chola) Chenkuttuvan , who ascended throne
though Sabha wanted the Kerala prince to rule (Ilanko Adikal refused it) the 8
Emperors (Perumals) that followed were Chola,Pandya and Chedi and secretly the
Sabha wanted to end this tradition and probably that was what ended up in
73

Ithyakas crime and fall of position of his branch of Thalappalli from the right of
emperorship.

.(450 19

12

.12

() 8
.

49 8
4

. 45

.(

Mathangadeva, father-in-law of Avanthivarma is a person sent by Gouremunda of

Dakshinapatha to Ujjain to kill Naravahanadatha. At that time, his wife had
promised Ithyaka that her daughter will be given in marriage to him. But that
promise was not kept by Mathangadeva and his wife and that is why Ithyaka
abducted her. By that time GoureemUnda was defeted by Naravahanadatha, and
truce by marriage occurred and Naravahanadatha became king of Dakshinapatha
too. Kathasarithsagara says, when Mathangadeva heard this, he left Ujjain to
74

Dakshinapatha to serve the new emperor , his new Master. This shows that , the
ministers and people had affinity and affiliation to the throne and the emperor , and
not to any particular person/individual. (This was so during Mahabharatha period
also, as we se from behavior of Bheeshma and Drona).

. ,

Chief queen of Bharathbala of Mekhala Pandhava race was Lokaprakasadevi of

Amararyakula .Her daughter s husband or son is named Udayana in
Sarabhapureeya inscriptions (See part 1 of this book) Barathabala and Bharath
Rohitha (Kathasarithsagara) has almost similar sounding names with Bharatha
attached to it which is noteworthy. Kollam era of kerala and Bhoumakara era of
Mekhalakosala of Central India begin during the era of a person called Magadha
BhaskaraVarman (Central India) and Bhaskara Ravivarman (In Kerala). Kollan is
a Malayalam word for the Sanskrit word Bhoumakaara is worth noting.
Chandraguptha 2 ruled in AD 374-414. Naravahanadatha was killed 50 years
before that.

. ,

.
75

50

374-414.
.

From AD 855-1113 Sivaguptha Balarjuna branch was ruling in Kalimga. (until

destroyed by Chola power). Indrabala (Baladeva) , the almighty Udayana,
Kerala,Vakataka emperor could be Chandraguptha 1 and Naravahanadatha could
be Samudraguptha .This assumption becomes doubtful since Samudraguptha had
not attacked South India and has not come here .Vakataka, Naaga, Mooshaka,
Guptha (Guptha Vansa is the very ancient Vansa of Ghatothkacha ,son of
Hidumbi and Bheema)Sarabhapureeya (Rahu,Asura) Valsa had a combined
Republic which ruled entire subcontinent as a whole empire. Chera,Chola,a and
Pandhya were the Pallava ( tender shoots) of this great race of Adivasins
Valsiputhreeya Vaakaataka Naaga Mooshaka kings were Sammatheeyas who
practiced the Gita sentence Sarvathra samadarsana ( Equality everywhere) This
is the tradition of Vaishnava and of Mahabalai ( race of Vaishnava Prahlada). The
pallava kings of Palakkat are of Kurumbar tribal group. They resisted the
movement of Samudragupthas army to the south according to Allahabad
Inscription of Harisena.Therefore Goureemenda of south India is a
Munda,Kurumba combined force . Naravahanadatha, if he is Samudraguptha, got
overlordship of South India , not by a bloody war, but by a marriage alliance with
Goureemunda and accepting his Marumakkathaya custom of crowning the girls
son as his next heir and providing alliance to the entire community. .
855-1113
(

).

)
)

,,,

(,)

76

),

-Sarabhapuri Inscriptions

1..

. The

chieftains of Amararyakula have the title

Paramabhattaaraka. In kerala Azhvanchery Thambrakkal has this title .

2.

(
.

.Stone

inscritions can be issued by any person in

memory of ones Dharmayajna performed. But a Copper plate inscription is
exclusively the right of Emperors.

3.
,

Palleographically the inscriptions are in Southern

scripts though in some a Vakataka and Northern influence is present. The
oldest are in Vakataka style.

4.

, .

.(

).Language

is a mix of Sanskrit and prakrith with pronounciation

of Prakrith Sanskrit. For example Bahvricha is pronounced as bavricha
;samvatsara as samvlsuru in a Telugu way etc.

5.

77

.None

of the inscriptions are made by the ruling kings but are

enforcements of the older deeds of their ancestors.

6.

. Therefore

the timespan of inscription , though that of the ruling king,

the timespan of the deed as it is , is very ancient .
7 Stone inscriptions use old Nagari script. The style of 6-9th century North
India and Nepal is followed. Language is Sanskrit. For Ba , Va is written
.Eg: Vaalaarjjuna for Baalaarjjuna. Majority of Somavansi inscriptions are
names of Brahmins,Kings and people having high positions. About 36
names have been identified. All are local regional language praakrith names.
Therefore, all the kings,Brahmins and architects, and other people of High
posts are only local regional Adivasi tribes and none are from outside . The
administrators and poets, builders etc are all local adivasis. But their official
language was Sanskrit . Among names of Saamanatha kings
Kumararaadhiraja king of western Lanka, Paramabhattaaraka western
Lanka king, Mahakumaaraadhiraaja, Yuvaraajaa,Parameswara etc are seen.
The inscription of Brahmeswara temple is in poetry. It is a Eulogy to the
good deeds of Queen Kolavathy , Mother of the king, Bhattapurushothama.
She constructed Brahmeswaram temple , and offered dancers called
Daarikaas for it .

. 6-9

36

78

,.

,, ,

).

th

The argument of historians that Sarabha lived in AD 4 century was

rejected following the archeological studies at Mallad ( Mallar) .1000 years
before AD 4th century , the town had existed archeologically. The same
royal family was ruling from that period. The real name of the town was not
Mallad but Mallaalapathanam or Malayalapathanam. Both the inscriptions
of Kalachuri and Chedi kings and the Mooshakavansakavya of Athula tells
us that Chedi had intimate relationship with Malayala (keral) and Karnataka
Mooshaka kings .Sarabha had the form of a Vyaali (as in Saindhava
Harappan seals) with combination of Vaishnava,Saiva and Naaga . Since
Vyali or sarabha is present in India from Harappan times BC 3500 , the
timespan of the symbol and of the royal clan is very ancient.

.(

. ,

),

()

1000

( )

,,

9.A person

gets title of Bhattaraka only after Hiranyagarbha. Two ancestors

of Sarabhapureeya had title of Bhattaraka. One of the inscriptions of
Vyaghraraja say that his ancestors came from the ancient nation
Kundurapathra.Historians have ascertained that this is Karnataka
Haihayamooshaka territory.

79

,,

10.

Indrabalaraja titled as the chief minister, the main messenger and the
greatest of the Saamanthas is son of Panduvansi Udayana , grandson of
Mahasivathevaru 1. Therefore a strong Kulavritha has been ruling ,
according to historians. They understand the fallacy of determining the time
simply with the comparison of the script characters (as Fleets did).
Prabhavathi Guptha , wife of Rudrasena 2 , was considered to be the
daughter of Adityasena son of Devaguptha ( of Deobarnarck inscription) In
the Poona plate inscription of Prabhavathi Guptha , she declares that she is
daughter of Chandraguptha. After discovery of it, historians changed her
timespan to BC 400 from AD 800. When archeological study was completed
the town was considered existing from BC 600 and that this town and the
Malayala Rajavansa of it was as old as Budhist period and even before that
was accepted. This is a very important thing for those who are in search of
Kerala(Malayala) and Indian history and its links.

) (

400

800

, 600

800

( ,

)-

The chronology of Udeernavairasoorabala ( Baahani Mallad plate

)
80

Jayabalan- Valsarajan (wife Dronabhattarika)- Naagabalan (wife

Indrabhattarika)- Bharathbalan (wife Lokaprakasadevi)- Indrabalan
1 Soorabalan Udeernavairan.
-

)-

( )-

)-

1-

The inscription calls Valsaraja son of Jayabala equal to Valsaraja Udayana

in his prowess of war, in his emperorship and royalty .Therefore the name
Udayana of Bharathbala Indrabala is because of an ancestor who lived
before him. In North Malabar Udayana is pronounced as Othena. In
sangham literature Chera king Udiyan Cheral Aathan also has a Udayan
name as Title .

11.

According to K.D.Bajpey Malaalapathanam alias Sarabhapuram

which existed from BC 1000 is the old capital of Mekhala. According
to Mirashe Jayabala became strong due to help from Samudragupta. If
the theory that Samudraguptha is Naravahanadatha is accepted , the
time of Udayana (Chandraguptha) is AD 310-333 and that is the time
of Kathasarithsagaras last half.
1000

..

) 310-333

12.

In Aramg (Bhandak) inscription of Aarimgyaavahaa temple a

relative of king Surya fell down from terrace and died. The king was
sad and took to sanyasa and built a temple .In his vansa was born
Udayana , the Paandava king. The 4th generation king Bhavadeva
81

ranakesari was of good qualities , strong and ethical. He built a Jaina

temple .Rennovated 2 temples in Aramg and Bhandak.In Mahamayi
Vishnu ( one of the renovated temples) temple the inscription starts
with a sloka eulogizing Lord Vishnu .

13.

. .

()

Udayana had built a Siva temple at Bhadreswaram. The sloka for

it .
Udayana ithi raajaa :ya kule paandavaanaam
Sakalabhuvananaathasyaasya bhadreswarasya
Pavanalulithachihnam ramyakaanthishtakaabhi
Grihivaramathibhakthyaam kaaritham thenapoorvam

. -

14.Just as

( .. 4.257)

the Mooshakavansa Eliyankad kings of Kerala add

Theva to their names ( kandan theva,sekharan theva) after the
crowning ceremony, Paanduvanseeya (Theevaradeva) add
Deva/Theva to their name after becoming king. The person with
name Siva become Mahasiva Thevara after crowning in. The
meaning is Indra, the Deva of Devas (Theva of alll
thevas).Thevatheva is one who has done Hiranyagarbha
82

.Raajaraaja is before doing Hiranyagarbha. For Theevaratheva

all Vishnu signs like Garuda,Conch,Wheel ,Lotus and twin
serpent can be used. After Hiranyagarbha he has become
paramavaishnava and Paramabhattaraka.

()

()

. (

).

,, ,

15.

Bhoumakara year of artisans began in Chandragrama ,

known as the village of Karavelars (those who are proficient in
art and architecture) This happened 6 years after Kollavarsham
in Kerala. Kaivela,karavela, Kharavela, kola,bhoumakara have
same meaning and are synonyms for Kaaru/silpi /Naaga/Oviyar
.

. 831

,,,,

16

At this period the king of Kosala interfered in affairs of

Oudra royal family to help his daughter in Nrithamaadevi
(dancing queen) who was married to the race of Bhoumakara.

83

17.About

the episode of destruction of somavansis of Kalimga

by commander in chief of Ramapala of Bengal, Ramacharitham
of Sandhyakara Nandi gives this description.
Simha ithi dandayukthibhoopathi radbudhaprabhaavakara
kamalamukulathulithothkalesha karnnakesari
saridvallabhakumbhasambhavo jayasimha (2.5)
The one called Simha due to his prowess in Dandaneethi , and
is born in Kumbha (Ghata) of Vallabaha vansa ( Vallabha is
part of RamaGhata mooshaka) Jayasimhan , with his own Lotus
hands destroyed the clan of Ulkala royalty which is his own
Karnakesara ( central part / Karnakesari is a king of the
clan).By the name Vallabhakumbhasambhava he reminds us of
Agasthya and Ramaghata mooshaka , oldest ancestors of the
race.

( )

, (

(2 .5) .

18.

Swabhavathumga, the king of Southern Kosala who gave

Nrithamadevis daughter to Bhoumakara king ,just as other
Somavansi kings had several capitals. One of the kings have
given 4 orders from capital Murachimana .The others are from
Aaraamam. (Ghoshithaaraamam near Kodungalloor). King
dwells in these places by turn. In one inscription he is called the
one Thrikalimgaadhipathi who dwells in the 3 Vijayakatakas
84

equally. In one inscription Murachimana is called Pattanavara

(Sreshtapattana) .Somavansi of Kosala and Utkala obey this
kings orders ( 880-920) .It must be remembered here that the
kings of Perumpatapp suryakshathras adopt paramabhattaraka
title after Bhaskararavivarman.s time .(by inheritance ,not by
doing Hiranyagarbha)

. (

19.

This race is said to be rulers of Central India,

Kanchi,Kunthalam,the coastal regions of India, and Kolledam
on banks of river Mahanadi .

.(880-920).

()

20.

From the name of the stepbrother of Jayadeva malla

jayasimha , it is clear that he belongs to Mooshaka vansa. His
name is Kundan Rajaa Chaathan Theva which is clearly a title
of Thalappalli kings. According to Kulainoor inscription he
had fought with a powerful army consisting of elephants

85

.
.

. (

.. 15.330)

21.

Kolavathi , wife of Mahasivaguptha 3 and mother of

Udyothakesari is a queen of KolathuNad. The order of
Jadesimgadumgari is also called Maaraanchamura order (
Maaranchery Murachi ) .The king was elected as chief of
Kalinga, Konkothamandala and Uthkala,Kosala by sabha and
there had been no wars.

,)

.
),

22.Both

Kolavathi and her son worshipped Siva. In their seals

Nandi,half moon, are seen. In Brahmeswarakshethra we find
Ekamranaatha siva. Dancers are from the birthplace of
Kolavathi . She gives alms to Jain monks of Khandagiri though
she is a siva devotee.
,

).

. (,

The word Thrikalimgadhipathya can be split in 2

ways. Three kalimga. And Thrikam , limga. Acording
to Plini kalimga is not a geographical place but a
people. Brakmane (Brahmana) who dwell in hills and
forests ( Girijana, Aaranyaka) , the coastal people
23.

86

(Parathavar/Bharathavar) and the Manthai (Mahendra)

who occupy the middle portion between mountain and
sea Kshathiriyas called Villavas among the people, and
all others are included in the people of Pliny . The king
is chief of of all these and all the people are of the same
race according to Pliny . According to him a branch of
Brachmane from mountains and forests of Dravidadesa
went to Gandhara and Sindhudesa and built city of
Brachmanabad (Brahmanabad) and these people are
Gandharide Kalimge , a branch of the same Kalimga
people of South India. Recently Asko Parpola also
thinks that it is the Dravidas who established the Sindhu
Harappan culture .These views do fit in with each
other.
.
,

,3

()

),

),

24

Konghothamandala is the Thelugu ,Tamil Gamgeyadesa

including Kongudesaa nd Udakamandala and includes Chera
territories . This Kongothamandala and Kalingarajya are
included in Thrikalimgadesa. Parbbani plate (AD 966) of
87

Chalukian Arikesari of Thelungana says his predecessor

Yudhamalla rules over Venki and Thrikalimga. (Sa
kalimgathrayeem Venkeem). For the 3rd inscription of
GunakaVijayadithya 3 of Eastern Chalukya Thrikalimga is
entire Dakshinapatha (South India) The entire forest area of
south India belongs to Eastern Chalukyas according to this. The
symbol of them is Varaha or the Boar, an incarnation of Vishnu
(as in Panniyur kazhakam) .In a Ayurveda book of Ugraaditya
Acharya ,it is mentioned that the book was written at Ramagiri
,in which several cave temples exist ,and which is within the
thrikalimga of Venkiraajaa. Kalidasa wrote his Meghasandesa
here. Vengi empire spread upto Nagpur in Central India.

( 966)

.(

. (

.)

25

The scribe who wrote Sreepuram inscriptions was

Kolasimha , a member of Kolathunad.

88

).

. (

These facts are said to show that from BC 10000 (mehrgarh

period) upto beginning of Kollam era , Kerala, Southern
Kosala, Mekhala,Kalimga (entire south and central India) was
a single unit and the life and education system of people had a
uniformity of pattern . Even with all these some historians say
there is no history for India before 8th century. In fact Indian
history and its power started to decline by 8th century and other
systems of administrations stsrted to interfere in our affairs
weakening our strength. There is no other ancient country in
this world where so much of linear and cyclical history of a
people and of the entire globe is studied and recorded faithfully
. Cultural history of India is given in Sanskrit and in some
Prakrith books and in our Anthropological practices and rites
and is still a living tradition. One who has a mind for
analyzing, an eye for observing and an ear for listening can
appreciate that.

10000

There is an appendix for this. After Dushyantha of Pooruvansa

was adopted by Thurvasu vansa, yadu,thurvasu and
Pooruvansa merged as one and in Dakshinapatha (South India)
Bharathar (Parathavar) the coastal folk , Andhrakar (The people
89

of Inlands) and Antharvedins (the people in between) and the

hill people developed into Chera chola pandya in Tamil
speaking parts, Mallaalasarabhapureeya in Kosalameghala of
central India, and KalanjaraMeghalapandava in Kosalamekhala
and from them the Bhoumakaarakalimgadhipathi clan
developed and after 8th century they took the ruling power .

),

(),

.
Tamil country
1 (,
,
) Chera
(Malayala,
Karnataka,Telugu and
Tamizh,Kannata) of Keralam

2. ( , )
Cholas (Tamil,Telugu)
3.
( ,
Pandhya (Tamil,Telugu)

Central India
1 ()

Mallaala/Malayala (Sarabhapuri) Kosala

mekhala

2
,
Somavansi Bhowmakara kalimgadhipa
3.

KalanjaraMekhalapandava
Kosalamekhala

These are 6 branches of the same race .In their joined Republic
there are definite rules for positions (Mooppilama/ elder and
younger branches) From BC 10000 to AD 8th century they had
these rules followed in continuity and that is the continuous
history of a people.In 8th century with Kollavarsha and
Bhoumakaravarsha (AD 825) the system had already
collapsed. Trade,commerse,land and sea routes , agricultural
90

products and economy of the country collapsed, therefore free

education through Temples as centers of treasury and learning
became impossible. Even with that the people continued their
struggle until AD 1120 and even upto 16th century .By 16th
century the system collapsed in toto. By 1947 , after 4 centuries
when the country regained independence , the identity of the
people, its languages, history, culture and everything had been
forgotten by the new generations . That is only a loss of
memory for the time being . All the races and royal families of
Haihaya Mooshaka are reletives associated with each other.
From them originated all branches like
Vakataka,Gupta,Vardhana,Naga ,Sathakarni. We have to
identify our genes and their roots .For that we have to return to
the Mountains and hills and the Forests (Aranyaka) were Vedas
developed from the oldest inhabitants of our land. A people
have identity and survival until they protect their
culture,languages,arts and sciences and know themselves and
transmits that knowledge to next generations. If we quarrel and
loose our unity, we are destined to fall.United we stand,Divided
we fall, is a lesson for all of us.

825

825 ,

,

. ,,

. 1947

,
91

. 16

1120- 16

. 10000

,,

Timespan of Adisankara and Kathasarithsagara

The argument that Adisankara lived in 8th century is questioned by the two
volume book of Epigraphist Scholar S.Sanakaranarayanan
(http://www.amazon.in/Education-Ancient-India-Universitiesebook/dp/B00A7NFZZ0 last two chapters ). Sankara lived before Udyothakara,
the Vaarthikaakaara. In 8th century Samkhya was not prevalent as the main
opposite view to Advaitha of Sankara. Bharthruhari lived in AD 300. Mahabhashya
was famous inKashmere even before that. Samkhya scholars before Sankara did
not know that Thrika and Prathyabhijna originated from
Veda,Vedantha,Vyaakaranabhashya,vaarthikas. Therefore they were spreading
Dwaitha and were dividing people (Divide and rule). Therefore Sankara had to
give proper answers against such Dwaitha . The Sreesankara Temple of Kashmere
was built between BC 220-AD 600. Therefore , the timespan of Sankara cannot be
in 8th century. S.Sankaranarayanan asks: Then how come that scholars like Kunjan
Raja fix his time as 8th century ?

(http://www.amazon.in/Education-

Ancient-India-Universities-ebook/dp/B00A7NFZZ0

.7 ,8

300.

92

220- 600
,

Their main reason is that Sankara knows Vijnanavada of

Dharmakeerthi, Prabhakarabhatta and Kumarilabhatta. But
Vijnanavada, Thrika and Prathyabhijna were not creations of these
three people. They existed in India among our ancestors. Vijnanavada
Sankara speaks about is that of ancestral people , not of these 3 people
according to Sankaranarayana. There are a few people who believe that
Bharthruhari lived in AD 450-510 and Sankara lived after that. But how
was the timespan of Bharthruhari decided ? From Iching of a Chinese
traveler who said , 40 years before his book Bharthruhari left his mortal
body. Sankaranarayana has several proofs against this.

40

1.

670

. Vakyapadeeya is

Jayadithyavamanas Kasikavrithy (AD 670)

93

450-510

mentioned in

2.

638

.Vakyapadeeya is quoted in

Sathapathabrahmanabhashya of Hariswamin (AD 638)

3. Barthruhari and Dingnatha were contemporaries. Paramarthasara ,a
Budhist monk who lived upto AD 549-69 had written a biography of
Vasubandhu .In it , Vasuratha is Guru of Bharthruhari and Vasubandhu is
Guru of Dingnatha. Vasubandhu was also advisor to Guptha Kumara
Baladitya. In a Parishath, Vasuratha defeated Vasubandhu in debate.
Dingnatha invited Vasuratha for a debate and defeated him in turn.
Bharthruhari, is older contemporary of Dingnatha. Kunjan Raja first
determined Bharthruharis time as AD 450-570. Another group of scholars
decided Bharthruhari as contemporary of Chandraguptha Vikramadithya
and Vasubandhu as contemporary of Samudraguptha. The Budhist thinker
and scholar Florian Delene determined the time of Vasubandhu as AD
390-430.

.
.

450-570

. 546-69

390-430

4. Sankaracharya quotes an Upavarshaguru who lived before Sabaraswamin.

Sabaraswamin lived before Christ. ( contemporary of Naaganika the
Sathavaahana queen). Upavarshas time is BC 2nd century. Rajasekharan
who lived in AD 900 says Varsha and Upavarsha were scientists of
94

Pataleeputhra with Pimgala,Vyadi,Vararuchi, and Pathanjali with them. The

same people are mentioned in Kathasarithsagara too. Upavarsha was a
Sareerakasoothra Vruthikaara who commented upon Badarayanas
Brahmasoothra. That means , before Upavarsha ( BC 2nd century)
Badarayanas Brahmasoothra existed and was famous. Upavarsha Gurus
daughter Jayabhattarika is Vararuchis wife. In kathasarithsagara
Paanini,Pathanjali and Vyadi are classmates of Vararuchi.
Mahananda,ChandraguptaVikramadithya and their Mourya Magadha
period is BC 350-325. In the Curriculum syllabus order of Prasthanathrayi ,
is, Sruthi (Upanishads), Smrithi (Geetha) and Soothra (Brahmasoothra).
Guru Upavarsha who wrote a commentary to Brahmasoothra , in BC 2nd
century is father of Vararuchis wife JayaBhattarika and he is quoted by
Adisankara. Upavarsha , according to what we know of Sankara, Vararuchi
and his wife , must be Kerala Brahmin Scholar .

. (

. (

).

().

. 900

).

350-325

( ) (

( )

5. Proofs from Epigraphy regarding the time of Dingnatha and Sankara are
the trumpcards of S Sankaranarayana. Inscription on Nagarjuna
95

Chaayaaskambha gives Dingnathas time. Kalidasa has mentioned

Dingnatha. He was famous during Samudragupthas time. (pp 550 S
Sankaranarayana). Inscription says that this is the pillar eructed in honour
of Aryabhoothi by Badanagiri Dingnatha Acharya. Sancheli copper plate
inscription of Panchamahal district,Salot taluk of Gujarat (of Bhootha king
of Sivabhaagapura) says the kings mother Veera Adhyayika had
constructed a Vishnu temple and for it , in the third year of Thoramana in
her honour he donated land to the temple and in 19th year of Mathrudasa
1 Mathrudasa 2 ( grandson of Mathrudasa 1 and son of Bhootha ) gives
Brahmadeya in honour of Veeraa adhyayika . The inscriptions call the
temple as Bhagavadpaadaayathanam ( The temple or house where the feet
of Sankaracharya-Bhagavad has touched). Third year of Thoramana is AD
503. In AD 500 there is a temple in far off Gujarat in name of Sankara
Bhagavad Paadar constructed by Veera Adhyaayika and generations of
kings donate lands and property for its maintainance. Then how can the
period of Sankaracharya be fixed as AD 8th century , asks Sankaranarayana.

( i

550
.

19

. 500-520

503. 500
96

, )

.(

).

For the smooth running of this temple and the educational institutions
attached to it there are a Thantheeyakam ( a village of weavers who
weave cloths with threads) an amraalika ( a garden of mango trees)
saivalam ( big lake ) panchavreehi ( Puncha fields where 5 basket full of
grains/seeds can be sown ) a port city called the Kshethra , where facilities
for a Pitaka (Ship/big boat) can safely anchor , Koopakanaad in name of
Bhatti (Bhattiprathyayakoopaka) are given by successive royal patrons.
Sasidathan , a chieftain of trade and commerce (Varthakasreneenathan)
gives his home, his Vasthu and his entire family of Kulasaamanthasreni as
servants for this temple. From the name itself Queen Veera ADhyayika is a
learned Guru/Teacher. Other adjectives of the Queen are
Vaathaprathyayou, paramadaivatha, poojya, archaneeya, Gurvvi, Janayithri,
Veeraadhyaaayika, Raajni, and Maatharam. The queens maternalhome is
on southern direction of the BhattaPaadaayathana kshethra .Koopakarajya
was a part of Kerala in this direction.

, (, ),

(5

,
.

. (

,
97

, ,

). 506

, ,

, (

) (

200

The mistake committed by scholars in determination of Sankaras time is

due to blind following of the Chinese travellers words, says
Sankaranarayana. Chathwari sathavarshaani , the Sanskrit sentence, was
mistakenly read by Chinese traveler as 40 instead of 400. 4 times 100 years
is 400, not 40. Thus Dingnatha and Bharthruhari time was wrongly
determined and the mistake carried over to every other calculation.

400

400).

400

40

.(4

In Poona copper plate inscription Vakataka queen Prabhavathi Guptha ,

gives a grama (village) to her Guru Kanaala as Bhagavad paadamoole
Nivedya ( dedicated to the feet of Bhagavad.) With all these
Sankaranarayana says Sankara lived before AD 400, probably even before
that. Advaitha was prevalent in India before Sankara. Aryabhoothi,
Bhootharaaja, Koopakadesam, Kanaala are words having resemblance to
Kaanabhoothi, Bhootharaaya paandyapperumaal, etc and story of
Vararuchi if read in connection with these, gives a picture clear and
definite . AD 333 is year of death of Bhootharaaya paandyapperumal. His
mother is Kaalanjara Udayanas wife Indradatha(Vasavadatha) and she is a
scholarly Guru. Mathrudasa 2 son of Bhootharaja is not a king , but a
Raajaputhra and he also gives Brahmadeya. Thus the temple was
constructed before AD 300 and Sankara lived before that possibly in early
years of Christian era or before that.

450
98

, 303

. ,, (), ,

.).

According to Tamil records sangham period is divided into three. First

sangha (Muthal Sangha) existed for 4400 years and its Sangha chieftain
was sage Agasthya , a Maithraavaruni. It existed until southern Mathura of
Katunkon was taken away by the oceanic floods. The second sangham
(Itaisamgham) existed 3700 years. At Thuvarikai (Dwaraka) known as
Kapaatapura (Gateway to the city ) Thovarikai Komaan Srikrishna gave
leadership to scholars like Vyasa and his disciples for its works. Vyasa being
a Gargya,Parasara ,Atharvana branch is also a Maithravaruni like Agasthya.
It is during this Itai sangham period, Nakkera gets Dravidasoothra of
Agasthya (Thiruvilayatal katha) . The third sangham (Katai sangham)
existed only 1800 years. It came to an end in AD 3rd century by wars of
foreigners and destruction of trade , commerce, economy and educational
pursuits of the natives .

).

4400

) .

. 3700

,,

,,

99

1800

If we add the periods 4400, 3700 and 1800 we get a total of 9900 years as
the Sangham period according to Tamil records . This is from Threthayuga
(Sreerama,Agastya,Vasishta) upto AD 300 . Of the last sangham period, the
last 800 years alone is the Budhist Sangham period. To the Samgham and
Dharmam of the earlier samghas, the name Budham was also added at this
period. Dharma of Bhaaratha and the wisdom of generations of Gurukula
samghas was maintained by generations of Perumals and Vanikas and
people of the land and the last attempt of it we see in Budhas efforts. It
was not a separate religion, but a last attempt by a spiritual giant to
continue the tradition of his race and its dharma.
4400, 3700, 1800

9900

( )

800

300

Beginning of Perumal rule is kalivakya dadurdharam. 33272 divided by 366

(Paithamaha year) gives 90 years , 332 days .3010 BC 332 days .(11 months
2 days). On this day in Cheloor (Perum chellur) grama Son of Manu
Vatukavarman Rajarajeswara did the second Siva prathishta. On that day
began Keralas Perumal rule. Sathasoman in the chronology of
Ramaghatamooshaka and Nandana had first established this University as
learning center and Vatukavarma did the first renovation of this University
center. At that time, as we see from Tamil records the same Vedic
curriculum established by Thuvarikai Koman Sreekrishna and Vedavyasa is
followed by the Samgham . Since geographic areas taken away by oceanic
Tsunamis is not an impossibility, the story of floods taking away the
Kavatapura of Southern Pandyas during Pandya Jaleswara need not be a
myth. At that time son of Achala ( one who is famous for Ajantha cave
100

temples Achalapathana) Aswasena sacrificed his life for Jna ( learning)

Yajna ( sacrifices/Yaaga) and for Geervana (Sanskrit studies) so that the
wisdom of his ancestors, the intangible heritage of his people should not be
lost to posterity. Because of this, his younger brother Vikramasena took up
his throne and sent him away from Perumchelloor. Aswasena went to the
place where Ramaghatamooshaka and Nandana first constructed a
Kaatava Vanadurgam ( a forest fort of Kaatavaas) in Sahya (Nelliyampathi
Aamalaki ) .His son Rajavarman built a Rajavihara In his name with a
Koyilppalli and a Jyothirlimga in Vanneri Perumpadapp , the oldest seat of
Ko Chree (Go Sree) Kochi Perumpadappu swaroopa. Perumpadapp is a
Tamil word which means Mahasargga in Sanskrit and the great creation in
English. The third sangham starts with this Perumpadapp. All the sangham
Tamil literature mention the names of Vel mukhyas of Vannery and of the
part between Perar (Bharathappuzha)and periyar , because at last
sangham period this was the prominent sangham .

366

. 33272

90

332 . 3010 332 (11 2 )

(3011)

( )
101

(
,

. ,

, ( )

).

Badanagari is Vatanagara or Vatukapura , the city of the North. The

Dingnatha of the north is Kubera ,a yaksha. He is Naravahana ,
bhoothavethala in form. We have mentioned about the tribals of India who
worship past and the ancestral souls as shadows on pillars/Sthambhas.
Dingnatha is making such a sthambha for Aryabhoothi.

. .

Gujarath Vidyapeeta was renovated during Vasavadatha period . 6th

generation from the first Vanneri Aadi peruvana perumpadappu perumal
Rajavarman was sasidathan and his wife was Regent Rani of Kerala and
her father emperor of Magadha was the actual ruler of Kerala at that time.
From that time, king mothers have been given Regent Rani status.

,,,

Kalidinasamkhya swargasandeham prapya is end of one perumal rule and

beginning of another. This number in Keralolpathi is considered generally
102

as AD 427 by scholars. This is by calculating from Saka era or from any other
era. If we take just the kalidina and divide by Panchavarshapaithamaha
days in one year, which is the correct method, we get 3507 years 5 months
15 days . Reducing from Kali 3102 we get AD 305 .Ad 305-333 is period of
Bhootharaya Pandipperumal NaravahanaDatha. In 305 the rule of Udayana
ended. This is timespan of Chandragupta and Samudraguptha.
Mahodayapuram was built in BC 120. 20 jupiter cycles after that , in the 21st
cycle, in AD 132 Cheran Chenkuttuvan Cholapperumal rules
Mahodayapuram . He is 55th from the Mooshakavansa chronology from BC
3102. .(From Jagadaswan). Since two of his successors were shortlived
Paalaka from Chedi was recalled from Chedi and he divided the empire into
5 divisions for administrative purposes and entrusted each part with a
chieftain of the family branches From among the 5 branches, Udayana ,
Keraleswaravallabha was eldest and liked by the sabha and thus he became
Perumal. It is in this way a Vaakaatakavalsa King of Pandya become
Perumal of Kerala. It is a Republic of Kulasamghas. Udayana and Gopalaka
(Ilamko Adikal) being friends ,son of Udayana NaravahanaDatha was
attached to Ilamko Adikal Gopalaka. He became emperor of entire India
later on.
.

. 7373821 366

. 305

103

305

3507 5

21 132

. 120

. 305-333

15 . 3102

427

. 20

. 3102
55

.(
(

).

1, 2

Kalivakya Gunanayavikrama
Kesari Balakrishnappillai in his book Charithrathinte Ativerukal says 49th
Perumal Thirumanchanacheran Vallabhan Maatapperumal ascended the
throne defeating Vikramaraama alias Ripurama. According to him the
sloka in Mooshakavansakavya gives the kalidina of this event.
Vadhyaan nihathya valabha Pravisaaya heyaan
Graahyaan pragruhya paripeedhya cha peedhaneeyaath
Lakshmeemathaanugunayannayavikramaabhyaam
Ahnnaaya mooshikabhuvam sa vaseechakaara
Gunayannayavikrama is the word used and it has 8 letters (35101425)
which cannot be correct . If Guna was Kuna as pronounced in Tamil and
one of the Yakaara is avoided, then the number becomes 1501425 , a 7
letter number divided by 366 gives 4283 and 147 days. This is AD 1181
period of imperial Cholas who destroyed all Vallabhas . So, the sloka means
all vallabhas were destroyed, not a single Vikramarama Ripurama. This is
what we see in Manimangalam Saasana of Cholas too. The possibility is that
this sloka was added during the Imperial Chola period by some poetic
genius from the Chola Court to get the emperors approval .The other
possibility is that , if we take the entire 8 letter number as reverse order
5241051, and divide it by 366, we get the result that the Mahishmathi race
104

of Mooshakas have been ruling for 143197 years and 40 days. During
Crowning ceremony of the Maatapperumal Kavi Thola is mentioning the
antiquity of his race and the timespan of his ancestors. If we remove one of
the Yakara as said before and write as a 7 letter number, then,
(5241051).afterPooru (son of Yayathi and Asura king Vrishaparvas
daughter Sharmishta) was crowned emperor , 14319 years and 297 days
are over. Pooru is the Maatatthilappan Maatabhoopathi (Vannery
Maatabhoopathi ) of the Kaatava vansa and his vansa has seen the rise
and fall of so many generations of vallabhas .After the Aadi
Maatathilappan Pooru, the current Maatapperumal is crowned after
14319 years.

49

, 52410151

(143197) 49

15101425 .

4102 83 .

1501425). 366

(35101425)

105

14319 297

(5241051).

14319
.

Kundavarman Murari Jayamani Jayaraga alias Rana Raaga belongs to

Sathavahana Kanchi Pallavas. He defeated Kongupallava and married his
daughter. Keralolpathi calls him Maatapperumaal. He constructed or
renovated the Maataayi Elimala Mooshaka fort. The prakrith Mayidavollu,
Hirahadavalli copper plate inscriptions belong to Sivaskandavarman
(Kanthavarman) Kaadava king Jayamani jayaraga Kanchipallava
sathavahana group of kings. Chalukya,Pallava and Kerala kings are branches
of this very same royal line of Jayasimha Ranaraja according to Vidhyadhar
Mahajan. They belong to the famous Thondaman or Thondar lineage which
is seen in Rgveda as Vaikhaanasa group of Rishis and in Bhagavatha as
famous Vishnu devotees. . Their three famous centers are Kaanchi,Venki
and Paalakkad. Their roots are in the Pulinda, Kurumba, Kuruma,
Kuruchiya,Girivasi,Vanavasi, (hill and forest tribes) and Porai ( small hills)
tribes. They consider the entire earth as belonging to God and rule and
administer as Devadasas ( servants of God) .This anthropological practice of
our primitive Adivasi tribal kings is followed even in modern days as we see
the title Padmanabhadasa (Servent of Sri padmanabha) to Travancore Royal
lineage. The fact that royalty of India were also belonging to the original
inhabitants of India is forgotten by Indian Historians. This book is restoring
that Memory loss by reconstructing the ancient history of our tribal kings.

( )

.
106

. ,,

()

,,,

,,,

Adityavarman and his younger brotherKundavarman Murari came to power

somewhere around AD 347-383. In the Calicut Brahmanas history in 347
AD Gupta power ended and with that Perumal rule of Perumchelloor came
to an end. (After Adithyavarman). After that Perumchelloor sabha lost
prominence. According to Thrippoonithura Granthavari in AD 383 the
younger (Ilaya pallava) branch of Kongu Chera Vettuva came to
prominence and it is then Perumal rule ended. In Ad 383 the younger
branch of Maaatpperumal started its rule which ended in AD 588 (295
years). At this time two brothers Sreekanta and Vallabha did the last
renovations at Perumchelloor. Here ends Mooshakavansakavya of Athula
(Tholakavi) . It is interesting that Thola does not mention a single king after
5th century AD. If he had written it in 9th or 10th century AD he would have
mentioned the historical Kulasekharas, BhaskaraRavi varman and
others.But we do not see this in his historical work.

347 383

347

()
107

).

383

. 383

588

(295 ).

).

.(

When 14400 years end ( 72 X 200) a small unit of our Earthly Yuga ends. A
new Earth yuga begin. According to this astronomical prediction 14319
years predicts , only 81 years ( 9X9) remains for a yuga ending. Vallabha
kings started a countdown of this yuga ending in AD 319 itself. In AD 333
the unusual and unprecedented murder of brother-in-law by a protecting
warrior relative and that too with consent of a sabha was considered as its
sign. The people and rulers took the end of Perinchelloor Sabha in AD 347
as a curse of this unrighteous act .In AD 383 , when only 17 years remained
for the predicted Yuga ending a last attempt was made by the
Maatapperumal of the younger branch .The statement of Thola , that even
after several Vallabhas were killed and defeated by time, the timeless race
of Vallabhas still do renovations and continue their heritage has to be
understood in this light. This kalidinasamkhya is the time of the
MooshakavansaKavya and its creator Tholakavi and also of the last
renovation of Perinchelloor Thol (Vidyapeeta or educational institution) of
Valabhi Vallabhas.
72 200

14400

14319

. 14000

319

. 333

. 383

17

81

. 347

108

Champakadese ramye

( )

The construction of Valluvanad Adithirumandhamkunnu temple. Divide

1113525 by 366 . 3042 years after kali AD 60 . There is a saying that
Madhavi is in Thirumandhamkunnu and Kannaki at Kodungalloor. Madhavi
belong to Dheevara,fishermen community and is a Thevaratiyaal.
Madurameenakshi and Devi of Chidambaram also belong to this race
.Naavaa,Vallam,Vanchi etc (Boat and ship) are related to Vanchinad,
Thirunaava,Valluvakkon etc and she has roots in the seashores of Kerala.
Kovilans father who is a Varthaka chief belonging to Vaisya , built a
monument for his ancestor Kovilan (whose name he had given to his own
son) in the Raajavihara of Vannery Perumpadapp and spent his last years
there as a sanyasinand Madhavis daughter Manimekhala visited him there.
Therefore both Kovala and Madhavi belong to same race and to Valluvanad
. Kovala is called Paalaka in Thottampatt of Kannaki in Kodunkalloor
Bhadrakali temple rites. Only Kannaki is from Chola land.The story of
Kannaki and Kovala did not happen during Chenkuttuva time. It is more
ancient than that. Ilamko Adikal in his sanyasa , sitting in Kunavaayil Kottam
saw the Kuravs of the hills (Kuntrakkurava) singing and dancing telling story
of Kannaki and Kovala. This story , he retold to his brother Chenguttuvan
and he then thought of eructing amonumental stone menhir for her , in the
already existing temple at Kodungalloor. Therefore , Madhavi being
venerated before Kannaki in Chera country is natural.

366
60

3042

. ,

. 1113525

109

. ().

( )

Recently from Kodumanal Erode a Industrial complex was discovered

which existed from BC 4th century. There a script containing 7 names was
discovered (T S Subramanyan)

. ,
Reading of T S Subramanyan
1
Sabaa makathai bammadan
2.
Saathan

3.
Visaakki
4.
Silikan
5.
Ooranan
6.
Thissa
7.

Chamapan sumanan

. (.

7
.

).

,
Equal Malayala/Sanskrit words

Sabhaa Magadha Brahmadathan

)Chaathan,Koolavaanikan Chaathan, Saasthaa

Chaathanaar

Visaakhi

Seelikan,Silakan

( )
Oornnan (Thanthuvaayan)

Thissa
Champan Sumanan

Brahmadatha is famous in Magadha as we know from Jathaka stories.

Thissa is famous in mahavansa of Ceylon. Chaathan is seen in
110

Chilappathikaram and Manimekhala as Koolavaanikan Chaathanaar a poet .

Akavoor Chaathan is a famous Kerala character, son of Vararuchi. Silakan is
a Silpi who do silakarthanam (stonesmith) and is a Viswakarma race.
Oornna as the one who rules the Oor or earth,a nd as one who makes
clothes with threads (OOrna being thread or thanthu) are part of the
Industrial complex.The last name is the biggest. Its characters are given
below.

()

.
.

Question 1: why was not the last letter in this script not read ?
Question 2: What is the logic behind reading the three letters given below
as Na? It had to be read ni,na,nee / or ne,na nee .

111

. ,,

,,

Question 3 : In Brahmi Sa is written in 2 ways. Therefore in pronounciation

it can be either su , or shu .
3

2 .

Considering the different types of readings some possibilities:

1.In Veda when a child is born through him, Agni in form of Rishabha is
made visible to all Sumana. Veda use the term Sumnaam for this.
2. chamapani sumanani ,Sree (Srimga)
Chamapanishu, mananisree (Srumga) In both these readings there is
meaning.
3.samapanani sumanani sree .This a pallavi with Praasa and anupraasa .The
Sree or woman of Champadesa who can do good Manana ( mentalanalysis )
or a scholarly woman of Champakadesa (Madhavi).

112

4 The last letter is used in Harappan and Sindhu civilization to denote a

peak (Srumga,Sikhara) .Devi or mother who dwells on a Srumga
(Srumghaamba) is Parvathi and this name is seen in Pookkaattiyur
Inscription.
5 samapani (Phani) .The phani (serpents/Phaneeswara) or Panni (Varaha) of
Panniyur are samadarsi ( believes in equality). Their Scholarly
mother,Srumgaamba , Parvathi is sister of Vishnu , Kolavathi,Amgaaravathi
, one who gives the wealth of Sreevidya to all good souls, capable of mental
analysis.
6. The peak of the wise people of Champakadesa .There , on the Meru, the
Sreevidya gives darsana to her Upasakas .
7 Champa and Champaka by altered pronounciation becomes Jamba and
Jambhaka (Jambudweepa,Jambuka) Jambuphalam is Naaval , naavalam
dweep is Thiru Naavaa .and lot of Jambu trees exist all around. Jambuka is
Kurukka (Fox) in Malayalam and Kurukkanpaara or Koorgan hill is the place
where stonesmiths carry on their art and is related to ancestral Korgans
(Megaliths).
8 In Pookkaatiyoor inscription statement says the ancestors of Irukkuvel , 49
generations before had seen Siva with Srumghamba in Velppanthar
(Velaapuri) of Nalweemana.
8. In this BC 4th century inscription the word Sumana is important. In Paina
(which is the Prakrith term for Veda) Amana means Brahman.
Amana,Agothra,Apaanipaada, are its adjectives. Sumana is the first human
being who had developed the consciousness of analytic power of mind. He
is the first Rishi, the first wise homosapience,the first Viswakarma,Silpi.
Samana is the one who is having a controlled senses and mind ( Who
practices Sama). He is an Aarurukshu aimimg to become a Yoga Aarooda.
Umana , is the one who sells salt for a living. Write these 4 names in Brahmi
as shown below. .

113

1.

2. , ()
, ()

3. (

( )

,,
,

( )

49

, .

( ,

5., () (

. , ,
.

114

7.

8. Wherever these 4 words are seen, historians read it as Amana and gives
its meaning as Samana . The difference in pronounciation in different
geographic areas of India, Niruktha of Indian languages and change in
meaning by such alterations are not known to many historians and this
leads to such false readings and allocation of false meanings .

9. Another mistake in T S Subramanians reading is highlighted here, though

not of relevance to the subject here.

115

Rouravam Devarajyam.
According to some , as in Kapliyanghat mana edition of Keralolpathi, this is
time of arrival of Thomas Kaana. But in that particular record , it is said
When Boudhas arrived and no mention of any name. According to the
Suriani Christian records Thomas kaana came in SOVAALA which is AD 345.
Two years after his arrival the agricultural and commercial control of Kerala
was lost to the traditional people of India/Kerala (Brahmin, Kshathriya
,Vaisya,Soodra,Panchama,aadivasi races) .They could not continue with the
free educational services at Perinchelloor Grama and , that is why the
Calicut Brahmin Records say that in AD 347 Perumal Rule of Kerala ended.
2243421 is Rouravam Devarajyam. 3397 years and 120 days .This means

116

AD 295 .This does not correspond to the Sovala and Calicut Brahmin
records which corresponds well with each other.

345

. 3397

120 .

347

. ( 2243421

295

).

Yajnasthaanam samrakshya is 1020721. Kali 3470 years 181 days. AD 368 369. Thulam 1. On this day the son of Vararuchi 2 , Melathol Agnihothri 1
died. The confusion arose because to get a desired year 702 , a number 324
was added and artificially a timespan created. 12 years after, in next
mamamka , as Thrippoonithura Granthavari says , Pallavavansa of younger
Kongu chera Vettuvas came to power. Because of this The end of perumal
rule is different in Calicut Brahmana records and in Thrippunithura
Granthavari. There is another proof for this . Shodasaamsam suraajyam.
1275536.3485 years and 26 days after Kali ,which is AD 383. For Cochin
Brahmins the last day is 588 AD when the end of rule of this younger
Pallava branch happened. Kozhikod Perimchelloor lost trade rights and
educational supremacy of sabha in AD 347, 2 years after Sovala, coming of
Thomas Kana. AD 383 new younger Pallava branch took power
(Thrippunithura Granthavari). Because , through the treaty made at
Thalappalli and Cochin Vannery Perumpadapp swaroopam, trade and
commerce went on smoothly in Cochi/Thrippoonithura as before, though
North Malabar had lost its supremacy . The new pallava branch came to an
end in AD 588 as Cochin Brahmin records. This is last Perimchelloor
renovation and also end of Mooshakavansakavya . Thus the three records
117

put together gives a continuous decline and loss of power of the native
kings and his people over trade, administration and economy which leads
to decline in educational pursuits and power .

1020721 . 3470 181 . 368

6 1

588
.

. 12

347

588

383.

.)

383

. (

. . 1275536 .

3485 26 .

324

. 702

1. 370

369

In Kerala Christian stories in AD 351 one person called

ManikyaVachakasivayogin came revolting against the conversion of Indians
into Christianity. One has to take into consideration the background of the
trade and education and power change mentioned in previous paragraph
to understand the nature of revolt under Manikyavachakasivayogin, done
by the natives of India. Vellaalars of Kaavirippompattana started to convert
at massive scale to Christianity and Manikyavachakar strongly revolted
against this. In Christian stories this happened in AD 293. Why ? Those who
118

converted knew all the secrets of trade of India. They started to help the
newly arrived foreigners against the country.It was against this Raajyadroha
conspiracy , Manikyavachakar revolted. (The reason for fall of
Perumchelloor , which happened at Cochin,Thalappalli area by conversion
and then betrayal of trade secrets for monetary benefits.)Manikyavachaka
foresaw this damage to his nation and tried to awaken his country against
this danger. In AD 293 conversions happened at mass scale in Chola
territory. When Manikyavachaka came on scene , the converted folf were
afraid and ran off to Kurakkeni Kollam for safety. Following them in AD 351
Manikyavachakar came to Kerala. So, the statement in Kapliyankat records
that in AD 295 Boudhas came to kerala means, not the followers of
GouthamaBudha , but the converted Thomas Kaana followers.
Chronology is thus:
Conversion in Chola country AD 293 (Christian Records)
Coming of Boudhas to Kerala AD 295 (Kapliyankat mana Keralolpathy)the
converted people reaching Kurakkeni Kollam in Christian records.
AD 347 Perinchelloor looses prominence (Calicut Brahmin Records )and
Perumals of North Malabar area lost power.
Manikyavachakar reaches Kerala following them (persecuting them) AD
351.
AD 383 New Pallava branch starts its rule (Thrippoonithura Granthavari).
AD 588 The new Pallava branch tries to renovate Perumchellur , their
prestigious ancestral institution and they lost power . End of
Mooshakavansakavya and last renovation of Perumchelloor kazhakam
temples.
This chronology shows how wrong is the assumption of historians that
there had been a aggressive movement against the BudhistsThere never
had been a attack on Jaina or Budhist followers but there had been strong
protests against massive conversions to Christianity from the beginning
and this point is very clear from the above mentioned facts. .

351

.
119

293

. 293

351

295

,295

. ,

In Periya puranam it is said

Veetariyaa chamanarmozhi poyyentru meyyunarntha
Kaatavanum thiruvathikai nagarin katkannutharkku
Paataleeputhirathil manpalliyotupaazhikalum
Kootavituthukonarnthu kunatharaveeccharametuthaan ( Kaatavan
understood that the words of the Samana who doesnt know ones own
home/nation is untruth and therefore he took away all the educational
institutions and architectural remnants of Paataleeputhra in Thiruppathikai
town, and rebuilt a beautiful house of God )

) .
120

Sreevalsanagara is Sreenagara .From Paataleeputhra belonging to

Sreevalaraajya (Thiruppathikai nagara) he took away an entire educational
institution and reconstructed it in Chola territory. This person is called a
Kaadava. The one belonging to the younger branch of the Kongu Kaatava
Pallava branch.It is because of this love for his Nation, his branch got the
next post as Perumal. The one who gave away the nation to foreign hands
(Probably Naravahanadatha ) had become unpopular because of his undue
actions in favour of Thomas Kana and sabha was determined to depose him
for the good of the Ntion and made use of Ithyakas rivalry for this purpose.
So, Thalappilli lost its right for kingship for doing an Adharma, which was
essential for the good of the entire nation.

, .

383

. 351

In songs of Thevara we find Manikyavachakar was familiar with Kerala.

1. Kotimaataneeteruvu kootal kottoor kotumkoloor
Thanwilavi kantiyoorum
2. Nalwitaikkulamum thirukkulathod anchaikkalam

1.

, ,

2.

Subhaartham (542) is AD 245 when mass scale conversions started in

Kerala. It spread to Chola land only in 291. By AD 351 people and the Sabha
understood that the nonviolent and quiet Vaishnava,Jainaa nd Budha
ideologies will not be of help against the aggressive people from foreign
lands with unscrupulous methods of capturing economy,education and
power from the natives. So, they started to follow the destructive Samhara
121

ideology of Siva and spread of Saivism ensued. Manikyavachaka is a Title

name and not a personal name. The great advisor/chief minister who gives
words more valuable than jewels called Maanikya (whose words are more
valuable than jewels) IS Manikyavachakar. A synonym is
Thirunaavukkarasar ( king of the wealthy toungue). In Sanskrit ,
Vidyavachaspathi . He is also called Vaaayupuresa . Such a person existed
earlier during period of Halasyamahathmya as described earlier.

(542) 245.

,,

. 347

.
.

).

291

. 351

Here Boudha is a word used for people who got converted to a foreign
system of beliefs and became partners in their trade and commerce and did
dishonest acts against their own country just for the sake of money . They
had been instrumental in the economic and sociopolitical fall of the Nation.
Among them were boatsmen,traders,agriculturists and others. Meetariyaa
chamanar means those who do not know the condition of their own
homes/nation and keep unaffected by its downfall. Here Vaishnava,Jaina
and Budhist Monks who preach nonviolence is included as a single class and
122

Violent (samhara) Saiva ideology is advocated against enemies who destroy

ones national interests. Manikyavachakar was a forerunner of Pazhassiraja
and several freedom fighters of India. His was not a religious revolt but a
revolt against the aggression of foreign powers.

, ,

In Indian History Quarterly Vol 4 page 154 A Govindawarrier writes about

the Thaligrama inscriptions of Cochin State. Thali grama is capital of
Netumpurayur Naatuvazhi,ancestor of Palaghat and Thalappalli swaroopa
in Thalapplli Thaluk. Their younger branch is Kurumpurainaat
Purainaattatikal. In kali 4030 Kotharavi Perumal Adirajas 17th year.
According to Govindawarrier in AD 911 Perumal Kulasekhara went to
Macca. Before that no conversion into Islam had happened to Islam in
South India. From 911-959 Bhaskararavi Manukuladithya Kotharavi, till 978
Indukothavarma, and till 1036 Bhaskararavi varman. Vallabhas are
destroyed byCholas by that time. The second Kulasekhara Perumal rule also
ended with that.

123

153

911

. 911-959
.

.564

,,

.,

124

Kerala as succsessors of Pooru,Thurvasu line of Kings

,

. 825

, ,

,1036

600-700

17

,978

. 4030

Thurvasu is Prakrith for Doorvaasi ( people who dwell away from the
homeland) .Thurvasu belong to Vasu race. They are people who left India
for trade and commerce during prehistoric times and dwelled in Northwest
directions. Rgveda speaks of themPrayath samudramathi soorapaarshipaarayaa
Thurvasum yadum swasthi

. .

The soorapaarshadas called Yadus and Thurvasus are on the west coast
and on the Northwest sides of India and rules over these places from
Vedic times. From Dwaraka to Kanyakumari the coastal regions belong to
Yadu, the eldest son of Yayathi. Beyond Dwaraka , Sindhudesa, and old
Kekaya (Baluchisthan) is that of Thurvasu, second son of Yayathi. Kulaguru
of Yadu race is Dathaathreya, son of Athri and Anasooya. That of Thurvasu
is younger brother of Dathaathreya, the angry Durvaasa . Both Yadu and
Thurvasu are sons of Devayani,daughter of Asuraguru Sukracharya. Both
belong to Lunar race. Yadu is elder branch and Thurvasu is younger branch.

( )

125

),

).

Royal families belonging to Thurvasu and related to Thurvasu

1.Undra /Orissa Poorvagangar .Undra is synonym of Kerala in
Hemachandras dictionary. Gamgeyas are also called Konguchera. They had
capital at Karuvoor in Tamil nad.
2.Western Gangas of Mysore. They are Mahishmathi branch
.Yadu,mooshaka haihaya vansa.
3.Chera,Mooshaka vansa of Kerala
4 Salwa,saadubha,saaluva the famous royal family .During Mahabharatha
Salwa fought for overlordship of ports on western coast with Krishna and
his sons. He fought with Bheeshma who abducted his lover Amba of Kasi
dynasty. In 16th century , Vijayanagara kings belonged to this race. I saw in
Pookkaattiyur Inscriptions a word Saadubaswami sakhaadhyakshatha

2.

,,

3.

,.
, ,

. (

4.

. 16
.

126

The palaces of these four branches are called Kolam(Koolom ) .Kolam is

Gola ( sphere) and also a Varaha (Boar). It is also a Kovilakam ( where the
God/King dwells).
Kolavarahaswaroopam,Panniyur,kolathunad,Kolaadri,Kolathiri are derived
from this. In Kashmere about 40 miles south of Sreenagar is Kolahoi or
Kolahala mountains. (Sukthiman mountain). The same name exists in
Vagaman Kerala . Sukthiman means where pearls grow. River Sukthimathi
flew near Ananthanag (Present Islamabad).Saluva stones or saalagrama
exist in kalindi near Nepal. In them fossils of oceanic animals are seen.
Kolahala has synonym of Keyapura or Geyapura (Paattuvalli in south Indian)
and this is because of the sounds of music . Vithastha was called
Kundavahini (Kunthalanadi) .Choorni,Thamraparni and pearlgrowing rivers
of Southern tip of India, and the younger branch of Karnataka (Kunthala)
Dravidas were living here for long time.
Thalisaluvam,pattuvalli,sangeethapura of Yadu and Thurvasu became the
home of Karnnaataka sangeetha of South India. Builders of Vijayanagara
had roots near pampa river, hence they named it Hampi, Ha is
pronounciation of Pa in that area. If we add the 2 names Harihara and
Bukka (Prakrith for Puthra) we get Hariharaputhra, son of Hari and Hara in
Pampa area (sabari) . Both Ayyappa and the Yoganrisimha of Hampi has
Yogapattaasana .

. ,

40

.(

.
,

()
.
,

).

( ) .

, , .
127

.
(

, )

Yadu and Thurvasu are Vrathyas. They belong to Kroshta lineage of Yadus
who became Vrathya. They were doing Thanthric rites .Malsya,Vidarbha,
Chedi and Magadha belong to Vrathya Yaduputhra . Krathakaisikayaadava
branch is where Krishna was born.
Kroshta- Jyamagha- Vidarbhan- (Jyamagha ruled
Mekhala,Sukthiman,Coastal Narmada) . The sons of Vidarbha were Kratha
who ruled Vidarbha and Kaisika who ruled Chedi. Rgveda Mandalam 8 -5-38
says:- Chediputhras are overlords of panchajana (all 5 branches).
Yayathiputhra are also overlords of Panchajana. Sisupala is in Chedi during
Mahabharatha. Rugmani from Vidarbha selected Krishna instead of him
and this ruined the relationship of Chedi with rest of yadavas.

, ,,
.

5-38)

. (

. (,

. .

).

128

Who are the vrathyas ?

1 They worship sun.
2.Worship Music
3.Worship Rathidevi, consort of Kamadeva (son of Vishnu) as Kama Dhenu ,
woman (Mother Goddess) sapthamathru ( 7 mothers) and as cow .
Saraswathi,gayathri and Kama with Rathi,Vishnu and Lakshmi, 7 sisters as
Sapthamathru, Sivamohini dance and music, nature as the 5 elements are
worshipped by Vrathya. Even during the Rgveda this worship was present.
Rg mandala 4 :The manuathe prathamam naamadheno sthree
Sapthamaathru paramaanivindan
Thajjaanatheerabhyanushatha praa aavirbhoova
Daruneer yasasaago (1-16)
Seal of sapthamathru, tree and cow/ox worship is seen in Harappan
Mohenjo daro seals. In many temples of Kerala we find this. Chedi kings are
called Keyapperumal. One part of Chedi is called Daahalam which means an
owl (Ulooka) .People born here, and who follow Vaiseshika kanada doctrine
(Oulookyadarsana) are called Oulaana,Oulooka,Ulooka .Alchemy,mettallarji
and worship of 28 day as Indrolsava Dwajapooja (vasantholsava) began in
Chedi by Vrathyas. In kerala whole families of teachers experts in
Oulookyadarsana lived during Manimekhala kavyam period.Still the anmeis
retained in Oulappamanna family . During sangham period they were called
Ori of Mulloor mala (Mulloorkkara).

2.
3.,

(, ,

, ,, ,

129

) .

(1-16)

.( ) 28

Dushyantha belonged to Pooruvansa.Thurvasu adopted him. After that

pooru,yadu and Thurvasu vansa merged as a single one. This combined
vansa had 2 children to rule them in Dushyantha and Sakunathala (
daughter of Viswamithra ,kaanwa,apsara nrithamaathevi) .Bharatha and
Andhraka .Elder ruled entire Bharatah as overlord. Younger Andhraka had
4 children and in them 4 branches of kings .
1 Pandian (Salwan, Madura,Madra)
2.Cholan (Andhra and east coasts)
3 Kunthalan (Vanavasika and Karnataka)
4 Keralan (Vidarbha,Malsyarajya, Virata,Vidisa,Karoosha, Northwest parts
of central India and keralam)
Karroosha is country of the Kaaru/Kallar/Perumaal kallar .They are
stonesmiths and metalsmiths and woodworkers and other artisans. The
Kaari of Kuthiramala ( of Kuthiraan) and Oviyar of Mahavansa are of this
130

category. The gene of Perumal kallar is about 50000 years old according to
a study by Harward University and Madura kamaraj university. According to
Hemachandras Abhijnanachinthaamani kaaroosha means a mahaagriha
(Mehrgarh) or a Brihadgriha .This translated in Tamil is Perumpadapp. From
the Mahagriha of Vannery Perumpadapp to the Mehrgarh of Himalayas ,
all the cave temples and great cities, were under this same ancestral race of
Royal family . That is why Keralolpathy says that the subjects (people) of
Kolathiri are Kaarooshakaas. Adhiraja is a title used both by Kaarooshakas
and by Perumpadapp swaroopa. Markandeyapurana calls Kaarooshakas as
Aabheera (Aaheera) and in Tamil they are the Ay Vel . In Venat we see the
same Ay vel vansa still. In St Thomas records one Kaareesa is mentioned.
This is the Kaari of sangam literature , of Kuthiramala/Kuthiran belonging to
Thalappilli rajavansa.

3.

),

(
(

4.

4 .

) .

( )

. (

, .

,,,,

,)

, , )

( ,

. ( )

1,
2.

.
.

131

In AD 1758 with the Zamorin who committed suicide at Ambadi kovilakam

the sins of Panniyur were removed and their position regained. The basis
for this was, according to doctrine of Karma the effect of a curse will
extend for 1200 years .From AD 564 (when Panniyur Narasimha idol was
destroyed ) to 1764 AD there are 1200 years. The Bhoothasthamba of
Panniyur Koothambala 9Kambam,Indradwaja) alone remains now on a
beautiful base. Sthambha is square below and octagon above and is very
high. On the base in shape of eye, there are cupmarks at equal distance
simulating an octave. The place value is 8 X 8= 64.
1758

.
. 2013

10

. ( 564

1449

132

1764 ) 2013

1200

.
.

1200

, ,

564

(CUP

MARKINGS) OCTAVE

Place value 8 X 8= 64 .
The interval between 2 notes is equal. From the note below to the upper
one interval or Antharakkol is calculated. Since 8 consecutive notes are uses
as a sreni (seris) and since they take in the descednding order, a natural
form , this order can be considered as a Melodic minor scale. Therefore a
perfect octave. Since this Koothambalam ( Dance temple) was destroyed in
AD 564 , the antiquity of Musical scale must be before that.

Natural normal form

(Interval)

. perfect octave

. 8 consequtive notes

Melodic Minor scale

. 564

Maximum voice range of pitch or sruthi is 22. It is the 22 feet in a

pyramidal Vaasthugopura. That is a multiple of 11. One chathushka is
actually a grid. It has a special sequential order . From The first 16 squares
(1 to 256) this series,is
Nth time= n2
10th
= 100
th
20
= 200
The Bhoothachathushka of 4 bhoothas (elements) except Aakaasa can be
predicted accurately .( (1,4,9,16)
IF VARGA IS 9 VARGAMOOLA IS 3
133

IF 25 IT IS 5
IF VARGAMOOLA IS 22 VARGA IS 484 ( 12 CHATHUSHKA) IF 7 IS
VARGGAMOOLA VARGGA IS 49 ( 7 CHATHUSHKA) When we give
aksharasamkhya to a swara in Tamil we get 11 and in Sanskrit and
Malayalam 22

11

voice range 22.

16

22 .

(sequential order)
( 1

256 )

,
Nth time= n2
10th
= 100
th
20
= 200

25

5 (

22

ri
2
ri
2

484 (12

cha
1
sa
7

. ( 1, 4, 9, 16..)

25
22

ka
1
ga
3

49 (7

ma
5
ma
5

pa
1
pa
1

134

tha
1
dha
4

11

ni
0
ni
0

11
22

Bhoothachathushka of 11 is 7 X 7 with total 49 squares which is 49 praana

maruths cut by Indravajra .
11

7 x7 49

.(

49

Triangle which is of Sreeyanthra (Meru) is now known as Paskal triangle.

This is made from the above. From above, Bindu, Eka Brahman, 4
chathushka bhadra, 5 thanmahthra , 11 Rudra, 14 worlds, 15 Thithi ,and 16
kala . 21 srothas or rivers which are of Panchabhoothaathmaka , and in this
order one can read the Sreeyanthrameru.

, 4

, 11 ,14 , 15 , ,
21

()

135

, 5

1
1
1

1
1

Prapancha with the 5 elements

1 0 = 4 mts
11 0 = 44 mts
22 0 = 88 mts = 1hr 28 mts
=8.8 energy /sruthinaaadi
When 44 which is multiple of 11 is multiplied by panchbhootha 220. The
scale and Uli of a Thachan ( viswakarma) is in this measurement of cosmos .
Vasthu of Prapancha, body , and of sound (music) is in same measurement
in India. This order of cosmos of Panniyur is said to be something which will
remain always unfinished .
4 .
11

44 .

22

88 =
8.8

11

44

.
136

220.

28 .


The gene of Vararuchi

137

).

).

.(

. (

(R,q) .

. (

, ,,

. (

).

( ) .

).

The main stem in India is the dark race ( Both Munda and Gondwashort and long black races) and they travelled to all places over the
earth and established their male lines but the Maternal and the
138

stationery male progeny was kept intact preserving the purity of race. A
and B gene line in Africa was thus established first by them . The next
was the lines in Eurasia maintaining the cell line in South Asia and Africa
as such ( H,B, D and E) and at the same time people travelling to the
East establishing a line in the Americas and Asia as C line.(shows travels
to both sides of the globe) from India .The thaitthadi or main stem of
Indian stalk continued as H and J ( the lineage of Pakkanar and Vallon
which remained in the subcontinent ) and from this stalk developed
new pallava or new leaves and branches .H and L are the same stem
line from India as the brown colour indicates.(Pakkanar and Agnihothri)
.Evolution of thought and education in the human consciousness has
changed their professions but the genes remained the same .H and J
are two branches of the same stem stalk bifurcated at the same
timespan .That is Vallon and Pakkanar genes are during the same time
span in Human (Homosapience ) evolution in India.Akavoor chathan is a
little bit earlier , the one who spread the Druid culture in Africa,Middle
East and Europe. The last line is the R and Q , the youngest of the
evolutional tree.This belongs to the last migration of the Amararyakula
of India to Europe and Americas. (Vararuchis time denotes the
beginning of this last migration of Indian men ).

I had proposed my theory that

Indians , especially the seafaring Tamil speaking ancient people on the west coast
139

of India were the Phoenicians and the Sanskrit name Phaneesa is corrupted as
Phoenicians in the west . The proofs for this I had already explained in my book
corridors of time. Recently I got a great evidence for this. If Kerala seafaring
people had gone out to different continents at a prehistoric time they might have
noticed some of the ancient animals in those continents. And if they had noticed
something peculiar , they might have recorded it somewhere. In ancient temples
of Kerala I had been searching for this evidence.. The large size lizards and fishes
and dragons of the ancient world, which we now call Dinosaurs were known to
them. They had shown the Aztec/Mayan type of faces on one of their temple
walls..Giraffes are also drawn on walls of the temple.

Melathol Agnihothri

Paakkanar

Akavoor

Vallon

E1 b1b

J21

140

Perumthachan &
Naranath
Branthan
R1 Q

1998

()

In 1998 I had visited the successors of Vararuchi , and Sri Rajan Chungath was our
guide. It is wellknown from his books that the DNA Y chromosomes haplotype of
some of the male family members have been done and the result shows
Perumthachan and Naranath Bhranthan having the same haplotype while the
others show different haplotypes as shown above in the table.
R, Q

Eib1b

. L

,
,

. H

The R and Q are comparatively new genetic haploid mutants .L haplotype is seen
in South Asia,central Asia and south west Asia but is of high frequency in south
141

India .H group is very strong in South India and recently this has been found
spreading abroad even to America. Eib1b is seen in East and North Africa and is
seen spreading from there to Middle East.

? .

What does this finding in vararuchi successors indicate ?Does it prove the
paternity of them from Vararuchi? Not at all. Since we dont know Vararuchis
gene this is difficult also.

142

E1b1B

H ,

. L

,
,

.
.

Haplotype H , of Pakkanar is very common in South India and its descendents had
spread in the direction shown above. Of these the oldest is E1b1b (That of
Akavoor Chaathan) which spread to Turkey,Iran etc and L spread to Russia upto
Oxus river (Chakshushi) . These ancient groups of people came back when there
were turmoils in these areas in different periods of time .and this had been well
documented in archeological studies also. Vallons gene is younger to these two
mutants (of Pakkanar,agnihothri and Akavur chathan).And of the groups
identified Perunthachan and Naranath Brantha n are the youngest mutants.

Oldest branch established the A and B gene line in Africa. The next was
the lines in Eurasia maintaining the cell line in South Asia and Africa as
such ( H,B, D and E) and at the same time people travelling to the East
establishing a line in the Americas and Asia as C line.(shows travels to
both sides of the globe) from India .The thaitthadi or main stem of
Indian stalk continued as H and J ( the lineage of Pakkanar and Vallon
which remained in the subcontinent ) and from this stalk developed
new pallava or new leaves and branches .H and L are the same stem
line from India as the brown colour indicates.(Pakkanar and Agnihothri)
.Evolution of thought and education in the human consciousness has
changed their professions but the genes remained the same .H and J
are two branches of the same stem stalk bifurcated at the same
timespan .That is Vallon and Pakkanar genes are during the same time
span in Human (Homosapience ) evolution in India.Akavoor chathan is a
little bit earlier , the one who spread the Druid culture in Africa,Middle
East and Europe. The last line is the R and Q , the youngest of the
evolutional tree.This belongs to the last migration of the Amararyakula

143

of India to Europe and Americas in the modern age. (Vararuchis time

denotes the beginning of this last migration of Indian men ).

. 4

. 5

, , .

(Hybrids)

. ,

( ,

. (

/protection of all

biodiverse races by preserving each and at the same time allowing restricted
mixing of genes for creating new varieties )
Leaving the modern concept of genetics let us think of how Indian ancestors
viewed the mixing of genes and how they protected each of the races (of
men,plants animals) at the same time allowing for controlled fusion of genetic
material. Their experiments were conducted thousand of years before Gregor
Mendel conducted his experiments on plants . And they practiced the observed
results in real life with good results.Gouthama and Boudhayana Dharmasasthras
speak of the mix and purity of genes .
Let us imagine that the 4 Varna Brahmin, Kshathriya, Vaisya, and Soodra are races
which we dont want to undergo genetic destruction forever (many plant species
and animal species have disappeared from earth .Like that the human races of a
particular species should not be destroyed but preserved.) What was the
procedure the dharmasasthra adopted .The fifth class is a mixture of genes and
144

we call it by number 5.In each of these 5 there will be males and females .The
mating should be by selection so that each race is preserved and new races
created .See the table below.

1
Female marry
only male of 1
gene
Male marry : 1,
2, 3, 4 (A B C)
So the female
lineage will
keep the race
of 1 as pure
and protect it
from
extinction.

Female marry
male of 2 and
keep the race
free of
extinction.
She can marry
male of 1 only .
( creates A)

3
Female
marrying from
the same (3)
keep the race
free of
extinction.(can
create A and B)

Male marry
females of
2,3,4. (3 and 4
marriages give
new 5th races
of D and E)

Male marry
from his own
race 3, or from
4 ( F and G)

ABCDEFG are
the fifth class
with 7 types of
genetic
change.
Thus a total of
11 classes are
formed.

4
Female marry
from her own
race to keep
the race pure.
But she can
marry from
any of the
above 4 castes
and create
A,B,C,D,E,F,G
of the 5th class.

. (

. )

145

Panchama
females class
can marry into
any of the 4
males and
create their
progeny and
upgrade the
class. (H I J K
are thus
formed)But
panchama
male cannot
have any
female except
from his own
class
(prathiloma)
.Even then
several
occurrences of
Prathiloma
happens and
mixtures have
been
happening and
was allowed .

In the case of Vararuchi when he married panchami ,(which means her class and
not her name) it was an anukoola marriage and he was not outcaste by that.None
of his children were outcastes either.Only thing was there had been a mixture of
genetic material .This was allowed in Indian Dharmasasthra. The only female who
was prohibited from having an intermarriage with low class men were the
Brahmin ladies and the only males who could not enjoy marital bliss from higher
class women were the soodra and panchama males. All the others had a variety of
choices and races got mixed up , but protecting the original race without being
extinct . Modern scientists does not know this technique of selection so that all
races of plants, animals,a nd human beings are preserved forever as a gene bank
in a natural way without resorting to artificial gene banks.

146

2.

3.

147

1 ( )

578

4.

148

5.

149

150

151