INDIAN INFLUENCE IN THE MALAY RULERS LINEAGE by Kanaga Saba s/o Venugopal (Part 1 of 5) Introduction ___________

It is a known fact that India left tremendous influence on the Malay Archipelago prior to the 1 st. century untill the 19th century A.D. Richard Winstedt in his book Malays - A Cultural History said, From cradle to grave the Malay is surrounded by survivals of Indian culture. India, indeed brought the population of the mainland Islands of Archipelago into contact with other parts of the world, and raised them to a higher plane of civilization. Winstedt added, It was India which so influenced the spiritual as well as the material life of the Malays till the 19th century. They owed nearly everything to her: alphabet, religion, a politic system, law, astrology, medical science, literature, sculpture in stone, metalwork and waving silk and cotton. D.G.E. Hall another prominent historian, mentioned in History of South East Asia, People of South East Asia underwent more or less strong Indian influence which was an essential factor in shaping their culture, especially the refined court manners. In his book South East Asia, Tilman Durdin is of opinion that the Indian influence in Archipelago produced leaders and religious practices in South East Asia still noticed here. Indian habit of chewing betel leaf is universally observed in all region of South-East Asia where Hindu civilization ever set foot.

E.H.G. Dobby also in a book entitled South East Asia, observes that those descending from Hindu in Indonesia are more civilized and cultured than the rest most numerous population of Sundanese. The population of Sumatra, mostly Muslim, has a strong family tie which has preserved customs resembling those of Hindu family system calculated to keep family property undividedly intact. The people of Sumatra are chiefly influenced by Hindu and Animistic tradition. Class distinction based on caste continues till today. Commenting on Hindu rule in Indonesia, Bambang Oetomo says, During Hindu rule in Indonesia, justice was arranged in such a way that it satisfied the peoples sense of justice. Sentences were passed in harmony of common and statute law. Another interesting reference by E.H.G. Dobby is that, Lambok Island adjacent to Balidvipa (Bali island), has a population, notorious for its laxity in religion in orthodox circle, which is partly Muslim, partly Hindu in belief, custom and habits. A great mixture between Indians and indigenous people is visible to the naked eye. Recent prominent figure, R.K. Kanchan, avoiding controversies acknowledges both term Hindu and Indian, as implying to the same source; gives a peripheral statement when he mentioned, Even in Bali, a 100% Hindu state, there are barely 10% of Indian Hindus. Although the great influence of Indian civilization on the Malay Archipelago is recognized by many eminent historians, the issue of the origin of the Malay rulers, especially the Malacca Sultanate is still debatable. The phrase - Hindu or Indian, has been dragging this issue very far ahead. As consequence, many historians prefer to be neutral; not to create controversies in the South East Asian history. But an unanswered question will remain a question until it is answered relavantly!Are the Malay rulers

of Indian origin or are they locals by them selves? Another question which runs parallel to the pervious one is, whether the local population are actually Indian (who migrated from India in large amount, especially in the Samudragupta era or at earlier stage) or are they aborigines and locals from other parts of Asia who migrated and settled in the peninsular? This article is confined to answering the question, are the Malay rulers especially the Malacca Sultanate are Indians, or of Indian origin? 2.0 Malay : An Ethymological Reading ____________________________________ There are inadequate references indicating the Malacca Sultans were either of Indian origin or of Malay origin. In fact up to this day, though Portugal, India, Arab, China, British and Dutch historians does mention a place called Malaya or Malayu or Mo-lo-yu, there is yet to be any etymological reference indicating the existence of the term (name) Malaya or Malay or Mo-La-Yu, which could be used as primary source to establish the notion, that the Malay rulers are actually local community know as Malays. Almost all names of places or rivers, have etymological connection. Malacca, Gangga Nagara, Phlakas (Perak), Tamasukh (Temasik), Javadvipa, Sahalamalidvipa, etc. are a few of the many examples. Yet, the name Malaya or Malayu does not seem to have any. This is when I started to look for some facts and references to do away with this lack which is definitely of crucial importance to the Malaysian History as well the Malay Archipelago. How lucky was I recently, when I was blessed to encounter the beautiful work by Dr. Kanchan entitled, Hindu Kingdoms of South East Asia. This work

did gave me a new insight towards the Malaysian history in particular and the Malay Archipelago in whole. Now I can view Malaysian history from the Indians (from India) perspective a perspective which is of immense important for any Malay Archipelago historian to obtain authentic and comprehensive findings about the relation between the two part of this world as early as before the 1 st century A.D. It has been a trend for historians to refer to the kingship of early Malay Archipelago as Malay kingship which adopted Animism, Hinduism or Buddhism as their religion and not as Hindu Indian kings. Maybe such a notion was adopted due to lack of empirical proofs to support anthropological and historical readings that could lead us to the genesis of the Malay rulers. The Sejarah Melayu - an epic, which is blended with facts and myths added with various ambiguous statements, can not be regarded wholly as an authentic historical text but certain parallel historical evidences in it could be adopted. The earliest finding of the usage of Malay or Melayu term with an artifact, is from the Chinese source. China came into direct contact with the Malay Archipelago approximately the 6th to 7th century. On contrary, the Indians have established contact and stayed permanently in the Malay Archipelago even before the 1 st century. Indian references quoted by Dr. Kanchan relates to Gupta era (B.C.) in India, when massive migration of Indians, especially Hindus, took place. Yet he stressed that the migration was not due to pressure or problems from the Indian rulers but it was a voluntary and commercial expedition which was initiated by one of the famous Samudragupta. As his name stands for, Samudragupta was fascinated with sea and build massive and huge ships, that could cater hundreds of elephants in one go. Malay Archipelago was one of the most favorite spot for the Indians due to

the rich resource inherited here. This is how the term Swarnabumi (gold land) was given. Gold not necessarily signify gold in its literal sense but, the worth of natural resources in the Archipelago were equivalent to gold. ...Cont. Part 2 of 5

... cont.. from Part 1 of 5 ...

Note : signs to read:xyz = name of text/reference xyz = all that should be in italic

INDIAN INFLUENCE IN THE MALAY RULERS LINEAGE by Kanaga Saba s/o Venugopal (Part 2 of 5) 3.0 The Sejarah Melayu and Palembang _______________________________________ Known to be written by Tun Sri Lanang under the patronage of the Malay kingship, Sejarah Melayu clearly depicts its motive as a propaganda to safe guard the declining reputation of the Malay Kingship, especially after facing defeat to foreign Portugist. The morally questionable Sultan Mahmud - the last ruler of Malacca Sultan, adds to the degradation which later provoked the Johor Sultanate to record the good deeds of their ancestors (kingship) to be left behind for their future generation to be proud off. Still then, the learned ones who profess superb literary ability, did some how present certain clues in manner of pathos, allegory, hyperbole, inversion and other literary techniques in the Sejarah Melayu, to be

pondered intellectually by the future generation; to detect the weaker points of the ruling class. Hence reading between the lines is recommended if one wants to reads the Sejarah Melayu critically. Sejarah Melayu is often adopted as one of the main text by the present local historians, especially when they intend to stress Iskandar Shah as the first figure to lead and the founder of the Malacca kingdom. On the other hand, initiative to trace the origin of the first Malay Kingship is not seriously undertaken in a open and comprehensive manner. Just as much as Singapore prefers to start its history with Temasik and Stamford Raffles, Malaysian historians attuned themselves to start their history with incidents occurring in peninsular Malaya (Malaysia), rather than to trace genuinely the origin and root of the first king in a wider scope - Palembang in Sumatra. Antrophological and historical readings of Sumatrans is very seldom taken into consideration to obtain a more authentic and sound facts to initiate the genesis of the proper Malay kingship. To date there are references which quote Parameswara as Iskandar Shah or vise versa, hence again promoting Parameswara as a controversial figure. To clear the ambiguity enveloping this profound figure, a wider scope of analysis should be under taken. Although Sejarah Melayu has no reference of Parameswara but the Chinese and Portugist references, which are regarded by historians as more authentic compared to the Sejarah Melayu, does mention Parameswara. Still, the Sejarah Melayu contain some valuable facts between the lines. One agreeable fact among historian is that the first Malacca king originated from Palembang! Parameswara is said to have escaped the attack of the Majapahits and moved to Temasik. Hence, it is only sensible to accept him as a Hindu rather than to accept him as a Muslim. The name Iskandar Shah as mentioned in Sejarah

Melayu would have been an exaggeration or a myth or actually refering to Parameswaras son. Whether Parameswara embraced Islam is again another controversial issue. Palembang, very much related to the genesis of the Malay rulership and kingdom, situated in the modern day Sumatra, is said to be the capital of the all time famous Sri Vijaya empire in the Malay Archipelago at the first millennium. Palembang on the other hand is a place away from sea and it does not suit as a capital for a maritime empire like Sri Vijaya. This notion wont be elaborated here either, but can be a good start for further polemics. On historical basis, it is compulsory if not a must to read the Malay Archipelago history from the Indian perspective since the Indians were the very first civilized community to reach, live and share what they know and what they have with the local since before the 1 st century AD. 4.0 Hinduization __________________ The process of Indian imperialism (Khancan writes as colonialism) and Hinduization of the Malay Archipelago is very interesting to note. As Kanchan states, unlike other invasions in later centuries which adopted forceful conversion in sense of culture and religion, the penetration of Hindu imperialism (mine) took place so peacefully that the indigenous population never felt that their country had been taken over by foreigners. The successful assimilation of the two tradition - Indian and locals in the Malay Archipelago, was mainly due to the unique characteristic of the Indians. Though superior in sense of culture and religious consciousness, the Indians did not forcibly penetrate the local culture and religious beliefs, forcing

the locals to adapt their proper Indian civilization, but on reversal the Indians adapted themselves (assimilate) to the local color, blending with their ever flexible variety of Hindu beliefs. As time passed by, when the Indian foreigners married the local women they were given high regards socially, again due to their unique characters. As such, the Indian imperialist never did convert anyone by force or by preaching; but the locals embraced Hinduism either by leadership qualities inherited by the Indians or by marital lineage. Compared to the former, the later became the more important role for the process of Hinduization and it would have taken a very long time for the whole Malay Archipelago to be Hindu totally. Another leading factor which many historian often neglect is the spiritual potential of the early Indians. As early as the first century or prior, the Indian Hindus who left their home were no simple lay man, but were lots of spiritual giants also proficient with mundane knowledge. As India is commonly known as the land of spiritual, its inhabitants share the same amount of experience and potential. The Hindus always belief that any great success, either materially or spiritually, needs the blessings of God (spiritually). Hence God was always the forefront entity saluted before any deeds undertaken by the Indians. History also reveals to us that the three major religion which arrived and influences the Malay Archipelago namely Hindu, Buddha and Islam, all came from India too - the land of spiritual. Hence, spiritual knowledge - especially mysticism, possessed by the Indians gave them added positive impressions, that they are the representatives from heaven. With healing power (ayurvedic, heomopathy, astrohealings, etc) the Indians easily won the heart of the locals especially the local heads. Just as how at present day, educated and intelligent beings are more welcomed to be a citizen of any nation, the local chiefs foresees fortune if they could

mend a marital lineage between them and the Indians foreigners. When marital lineage was established, the Indian even were made heads of state, which simultaneously gave them the highest heirachy upon spiritual institution. This made them the head of the states as well as the head of religion. Such a process of transformation of power from the local to the foreigners did not happened in a glimpse of time but took centuries. ...Cont. To Part 3 of 5
INDIAN INFLUENCE IN THE MALAY RULERS LINEAGE by Kanaga Saba s/o Venugopal

(Part 3 of 5) 5.0 The Origin Of Malaya __________________________ Khanchans explanation of how the Keralaputras (Kerela or Malayalis) first established lineage with the local chiefs is of immense help to relinquish the lost words to explain the Indian migration and their identity in the early period of the Malay Archipelago. What interest most is that the Keralaputras or the Malayalis who speak and write Malayalam, left great etymological connection with the origin of the name Malaya, the earlier name for Malaysia. Malaya is a clear abbreviation of the term Malayalam. According to Indian references, Malaya was popularly known as Malayadvipa. Prior to that, Malaya was known as Shalamalidvipa, owing to the abundant growth of Shalamali tree or popularly known as Kapok tree (silk-cotton tree). Later, with the arrival or Keralaputras from Kerala in large numbers, it changed to Malayadvipa. The Keralaputras were the initial traders who came and settled in Malaya. The local chiefs were obliged to accept the Indians traders who were spiritually and culturally better off, to be their in-laws and later to rule their land. The adaptation and implementation of various Indian worldly administrative methods as well as spiritual and custom laws in the Malay Archipelago, explains well. It could have been no other way, than the Indians themselves

were given the seat to implement such methods, which were common in India. Or, they themselves are kings in Indian prior to their arrival to the Malay Archipelago. Raja Ragendra Chola is one good example. In fact the selected Indian as the head of the state in the Malay Archipelago, should inherit some form of administrative qualities if not experience, before he be trusted by the local chief to transfer the lineage of rulership from the local to the foreigners. This notion gives a glimpse to the revelation of the all confusing Waad Demang Lebar Daun which is of crucial importance to the rulers (kings) of this land as well as the ruled (people).

6.0 The Ambigous Waad Demang Lebar Daun _____________________________________________ The waad as stated in the Sejarah Melayu although underwent synscretism and assimilation of two or various culture and religious beliefs, explains about tulah if derhaka. Historian and literature analyst tend to lean onto the Islamic interpretation for tulah, but it is the Hindus who had embraced such a belief prior to the existence of Islam itself to this land. Know as Karma or the theory of Karma, it is one of the fundaments of Hinduism and later Buddhism. A more comprehensive study of vaak or ;sabda pramana(verbal testimony) which is rooted to the verbal authority in those days when written works were least if not found at all, will give better reasoning to why the waad (a corruption of vaak) was made between two parties. The point now is, who are the two parties involved in the Waad. One is known as the representative of foreign ruler (the sons of Raja Suran who landed on the Mahameru) and the other is the representative of locals (Demang Lebar Daun). The Sejarah Melayu apart form enlightening us on Malacca, also explains of how the then Minangkabau local ruler, Patih Suatang, came rushing to Palembang after hearing the arrival of the 3 princes of Raja Suran who has lineage to Iskandar Zulkarnain (Alexander The Great). He asked for one of the prince to be made the head of his state, and he was given Sang Sapurba who was initially known as Nila Pahlawan. Patih Suatang later became the Bendahara and Sang Sapurba the King of Minangkabau. Similar trend repeats for the Kingdom of Tanjung Pura. The local king was lost and its bendahara came to Palembang asking Lebar Demang Daun for a king. He was given Krishna Pandita. The last of the three, Nila Utama was

reserved for Palembang where he was popularly known as Seri Teri Buana and ruled Palembang flanked by Demang Lebar Daun as bendahara. Another interesting part of the Malay genesis is when Seri Teri Buana wanted to get married. He told Demang Lebar Daun to find him a spouse. As usual all the kings daughters were presented to Seri Teri Buana but all were infected by a kind of skin decease the very next day after going to bed with Seri Teri Buana (one thought to ponder - why didnt Demang Lebar Daun present his daughter first). Finally, Seri Teri Buana heard of Demang Lebar Dauns daughter who is immensely beautiful and started to long for her. When he told his wish to Demang Lebar Daun, the paman (bendahara) asked him to make a treaty or waad which is indeed thought provoking. At this junction, Demang Lebar Daun introduces himself as the representative of the people, whereas Seri Teri Buana as the representative of the rulers. The question is, if at all Seri Teri Buana is really a local Malay king, why must there be a treaty between two representative from two stratified groups - one as the ruling class and the other being ruled. The other question, why is Demang Lebar Daun so conscious of making the waad. If at all Seri Teri Buana was a local, there should not be any question of loyalty towards the people. To add to the confusion, the author mentioned in another portion of the Sejarah Melayu, that Demang Lebar Daun is also the ascendant of Raja Sulan. Was this done as a hyperbole to place Demang Lebar Daun in par with Seri teri Buana in sense of social stratification, or is it due to safe guard the integrity of the bendahra clan (which Tun Sri Lenang - the author of Sejarah Melayu is part of them) in the eyes of the public. But why was a treaty needed in this highly Indian influenced kingdom when it is already a common fact for the king ships to adopt the Indian concepts of rulership such as Dewa Raja and Cosmic Order. If at all the Dewa Raja concept had been of use in this kingdom at the time the waad took place, Demang Lebar Dauns insistence for a waad, is simply treacherous, because his loyalty and trust upon his king is at stake the minute he ask for a waad. ...Cont. To Part 4 of 5... INDIAN INFLUENCE IN THE MALAY RULERS LINEAGE by Kanaga Saba s/o Venugopal

(Part 4 of 5) 7.0 Foreign Blood

__________________ Hence, what is evident here, a treaty was seen absolute to tie two different class of people from different place with different values, with an ultimatum to form a harmonious living. On one side the local (being ruled) and on the other side the foreigners (rulers). Pertaining to Alexander from Macedonia as the ancestors of the Malay kingship, Sejarah Melayu again states that the lineage was formed by he (Alexander) marrying Puteri Syahrul Bariyah, the daughter of Raja Kida Hindi (India). Alaxender later retreated to Macedonia, whereas Puteri Syahrul Bariyah went back to India with a child of Alexander who later created lineage to the kingship of Malacca. Hence, it is clear that Alexander The Great is from Meccadonia. So is Raja Suran, a foreign blood king. Raja Suran, Raja Chulan (Siam) and Raja Sulan, are believed to be the corruption of Raja-Raja Chola and Raja Rajendra Chola Dewa from India who invaded the Sri Vijaya empire approximately in the 11 th century AD and aftermath. And Puteri Shahrul Bariyah is from India (Hindi)too. The interesting notion is that all the rulers mentioned are of foreign land especially India and any connection with them simply denotes that the rulers of the Malay kingdom are of foreign blood to a great extend. Though we cannot find such denotative reference in Sejarah Melayu but Ibn Rostas (903 A.D.) description is of immense help to justify. Ibn Rosta calls the Sailendra King as King of Kings and adds that no other ruler is richer and more powerful than the Maharaja. Raja Ragendra Chola was not here for long. Approximately 43 years later in the 1068 AD he returned to India. One such clue in the Sejarah Melayu is that Raja Suran retreats to Keling continent which refers to India after he came out of the underwater world. Remaining here was Raja-Raja Chola. From this lineage, Raja-Raja Chola (Raja Suran) comes Nila Pandita, Nila Utama and Krishna Pandita who later became the rulers for the three dominant land of the Melayu or Malay (a term still vague). The Sejarah Melayu from the very begining has always been notifying its audiences that the origin of its rulers are from the outside. Even Raja Suran went to the underworld and his three sons are the product of the underworld, which is clearly a state apart from the Malay land. Prior to the formation of the Malacca Sultanate, there were many small and big kingdoms which were dependencies of Sri Vijaya. I-tsing mentioned about Kalingas in the Malay Archipelago but somehow it is still disturbing me to note this as a fact to defend my notion, but the later Sailendra dynasty of

Sri Vijaya provides crucial and interesting facts regarding the establishment of the kingship in this part of the world. Though Kanchan did not specify any notion that the Malay rulers were Indians, his descriptions toward the pressuring factors back in India for the Ganga Vanshiya (belonging to the dynasty of the sacred river Ganga) to be invaded and chased out from their kingdom - which was situated along the Ganga, provides valuable facts to relate the establishment of the early Kadarama State (Kedah Tua) in Malaya Peninsula. Being chased, the Ganga Vanshiyas managed to flee and form the Tri-Kalinga (Three Kalinga states - Andhra, Orissa and Karnataka) in India, approximately in the 6th century, after the fall of the Gupta Empire. Not so very long, when the Ganga Vanshiyas were again chased off. This time by the Chalukyas from Gujarat and Maharasthra, giving the Ganga Vanishiyas no better option than to flee India. The Gangas were four brother and their first victim was Kadarama, the provincial capital of the Kingdom of Sri Vijaya in Malaya Peninsula. Owning to the existence of a hill at the back of Kadarama, a strategic location for the Gangas to view their enemy, they adopted the dynasty name Sailendra which means Master of The Mountain. From Kadarama the Sailendras extended their arms to conquer the whole Sri Vijaya empayar spread over Malaya Peninsula, Jawa, Sumatra, Borneo, Celebes and the Philippines. Hence, they became a vast maritime empire and controlled the route from India to China through the Straits of Malacca and Sunda Strait. Thus, the Ganga Brothers fulfilled their vow to conquer the whole world. Though Kanchan did not mention the formation and establishment of Ganga Nagara, somewhere along the Perak River (Bruas), his explanation of the arrival of the Ganga Brothers to Kadarama and later their conquest to the south to conquer all Sri Vijaya empire, clarifies that the Kingdom of Ganga Nagara owes its name to the Ganga Brothers who formed the Sailendra Dynasty and not be named Ganga Nagara due to the similarity of Perak River to the sacred Ganga in India. Sailendras strict protection towards the two main straits, Malacca Straits and Sunda Straits, later created tense among its friendly super powers in India, especially the Cholas. The Cholas as major power, were having trade connection with China. With such an imposition by the Sailendras in the Malay Archipelago, it created enmity and caused for the invasion of the Cholas approximately in the 11th century, which contributed to the decline of Sailendra and Sri Vijaya empayar in the Malay Archipelago.

Still, one thing is clear. All the kings who ruled the Malay Archipelago are not from here but has tremendous connection with India. Another point to be noted in sense of detecting the extend of Indian blood in the Malay kingship is to survey the nature of society. The eastern heritage can be distinguished into maternal and paternal. Although the later is dominant in this part of world just as in India (Hindu) as well among the Mohammadan societies, a unique scenario developed in the Malay Archipelago where there are also maternal traditions existing. One popular spot of the Malay Archipelago is Minangkabau in Sumatra - a land mentioned by Ferrand G. and Edwin M. Loeb as, the land that gave early impetus to the expansion of Hindu civilization and not Jawa. Taking into consideration of maternal lineage among the Malay kingship, there are also adequate information of how the Indian women were of high demand among the locals in the Malay Archipelago. Historical references include the Sanskrit Brihathakatha and Kathasaritasagara by Somadewa which has been rendered into nearly all the languages in the world. It should be added to other explicit statements in the Sejarah Melayu of how the influence of the Indian Muslims in determining the lineage of the Malacca Sultanate. Even few prominent bendaharas in the century old Malacca Sultanate are of Indian blood, which later became one of the reason for the fall of the Sultanate in the 16th century. Other references, especially those from India which depicts early establishment of Indian kingships and rulers in the Malay Archipelago will substantiate more authentic fact to this notion. ...Cont. To Part 5 of 5 ...

INDIAN INFLUENCE IN THE MALAY RULERS LINEAGE by Kanaga Saba s/o Venugopal

(Part 5 of 5) 8.0 Conclusion ________________ Although receptive towards all kind influence, what is unique with the Malay

Archipelago is that nothing remains as original as it is when it reaches this part of the world. Syncretism occurs to the extreme, creating a new dimension for the proper traditions which influence this land -Swarnabumi. The Hindu tradition which could never have co-existed with Buddhism in India, created one of the 7 wonders of the world in Jawa - Borubodor. Many other artifacts in the form of monuments simply indicate unique and marvelous pieces of art and tradition. Wayang kulit which is rooted to the Hindu heritage underwent such improvisation that it has its present form. Added to all this is the influence of Indian towards the language system of the Malay Archipelago. Being strategic at the center of two great traditions - India and China, prior to the 1st century B.C. until now, the Malay Archipelago became the most easily accessible land and port which provided vast opportunities to accommodate and syncretism in all aspects of life. Intermarriage was something very common among the two great tradition Indian and Chinese. Leaning on such a perspective, the genesis of the Malays and Malay Rulers can be determine more accurately. Such a perspective would indeed runs parallel to the anthropological theory which states that the Malays originated from Yunan (Indochina). An etymological reading of the phrase Indochina itself would enlighten the nature of two great tradition being unified to form another new creation, yet with the old as its root. On this present day, one common example which could be of much help to ascertain and enhance the theory of Malays origin from Yunan, is Chindian (Chinese-Indian) ethnic in Malaysia and many other part of the world. The resemblance in sense of physical features to that of the Malays, suggests the possibility that Malays could possibly be of Indian and Chinese blood mixed, since the early part of the first millennium.

Since then, being expose to the world, after nearly two millennium, the Malay underwent tremendous blending with many different blood, hence the real origin of two major blood - Chinese and Indian cease to be as it should be for a first generation Malay (Chindian like). The presence of Arabs and later the Westerners added to the blending. One reason why the Malay in Northern, middle and Southern Peninsular are of different complexion could be attributed to this factor. Most probably the dark complexion Malay in the Northern region are of the Indian Kadarama (Kedah) heritage. Among the Malay rules, the marital lineage with Chinese princess is of no uncommon factor. Sultan Mansur Shah who married Hang Li Po suggest there should have been a generation of the Chindian type among the rulers heritage. Such an existence could have simply been the opposite to the more Indianized heritage among the Malay rulers, who had the Indian Muslim lineage. Parameswaras successor, who took the title Sri Maharaja, is believed by certain scholars to have married a Tamil Muslim wife. He was succeeded by Raja Ibrahim a son from Sri Maharajas Hindu wife from Rokan. As a consequence, the Tamil-Muslim community became restless and is believed to be the conspirators for the killing of Raja Ibrahim who took the title Sri Parameswara Dewa Shah for only 17 months. Raja Kassim, an elder half brother by a Tamil-Muslim mother (also nephew to Muslim Indian Bendahara - Tun Ali) came to throne after Raja Ibrahim. This indicates the beginning of Tamil-Muslim dominance in the Malacca Sultanate. It is also believed that the fall of Mallaca Sultanate to the Portugist is due to the rife hatred among the Malay Muslim and Indian Muslim in the royal court.

Accepting the fact that the Indian were made ruler in the Malay Archipelago after matrimonial ties were made with the local maidens, especially Sumatran, the birth land of the Malay as according to Sejarah Melayu, and many other historical text, the next question to read the lineage is to identify the cultural system enveloping the state. Is it paternal or maternal. Either ways it has Indian blood to a great extend. Even if we miss Iskandar Zulkarnain and Raja Suran, still the other two era of courtship transformation in Malaya peninsular, indicates Indian origin. The Gangas brother (4 of them) forming the Kadarama or Katha Kingdom and the later Chola dynasty of the Sri Vijaya Empayar is of Indian origin too. Since the Sailendras established a kingdom so vast as it include the present day Malaysia, Indonesia and Philipines, it is impossible for the Palembang court to be excluded. In fact the spiritually strategic Palembang should have been an attraction for the Sailendra Kings - the King of Mountains. During the Majapahit era, there is no drastic transfer or transformation of rulership that took place. The were no exodus or migration in large scale in Palembang, which further indicate that the rulers were still having lineage with the previous rulers. Either maternal or paternal perspective is adopted to measure the extend of lineage, Indian blood is very much in the Malay kings until the later period of Malacca Sultanate.END of Part 5 of 5. by Kanaga saba a/l Venugopal ______________________________________________________