PAZHUVETTARAYAR-MUTHARAYAR KING OF KERALA.

Pazhuvettarayar was sundara chozhan's treasurer, a battle-hardened old warrior, and a powerful nobleman.

During the period of the Chola dynasty, when Uraiyoor was the capital of the Chola kingdom, the Cholas had many local kings who were their supporters. One among them called Pazhavettarayar ( from the Muthurayar community ) was the king of Pazhuvoor. The name of Periya Pazhuvettarayar was Ambalavaanan. It is mentioned in the ASI board kept outside the keezha pazhuvur temple. Paluvettaraiyar Maravan Kandanar is noted as an important general during Uttama Chola reign. He also served under Sundara Chola. We will have lot of difficulties fitting them into the historic pazhuvettaraiyar chronology.

Paluvettarayar = Pzhavettarayar

They were petty chiefs who were ruling present Kila-Paluvur and Mela-Paluvur, in the Udaiyarpalayam taluk of the Tiruchirapalli district, during Chola kingdom with the title Paluvettaraiyar, (which is one of the family name of Kallar community). They were responsible for a number of benefactions to the temples at this place and to have been related to the Chola by marriage. The Kallars are one of the warrior tribes of Mudiraja / Muthuraja community.

Paluvettaraiyar figures largely in the inscriptions copied at Kila-Paaluvur and Mela-Paluvur in the Tiruchchirappalli District. A.R. No. 231 of 1926 dated in the 12th year of Parantaka, that Paluvettaraiyar Kandan Amudanar fought, on behalf of his Chola overlord, a victorious battle at Vellur against the forces of the Pandya king and his Ceylonese ally, in which the Pandya lost his life.

Kilappaluvur is part of the ancient settlement of Perumpaluvur ruled by Paluvettaraiyar chieftains (under the hegemony of the Chola Kings) who had also connections with the Cera clan in the west coast. Kilappaluvur is in Trichi-Ariyalur route leading to the ancient Chola capital of Gangaikondacholapuram.

Acertain Ambalavan Puluvur ( Pazhuvur) Nakkan figures very often in the records of Parakesari and Rajakesari. His Chola overlords were Uttama Chola and Rajaraja - I. Vikrama Chola was a title borne by Uttama Chola and his subordinate Ambalavan Paluvur Nakkan also bore the same title. Similarly when he figures in the records of Rajaraja-I, he is known as Ambalavam Puluvur Nakkan alias Pallavuarayan .

His exact relationship with the main line of Paluvettaraiya mentioned above is not known. In the time of Uttama Chola he figures as one of the noble men of the king's council. He was a devotee of Shiva. In the 10th regnal year of Uttama Chola, Ambalavan Puluvur Nakkan gave sheep for burning a perpetual lamps to the temple of Vijayamangalam. In the 12th year of Uttama Chola also he gave sheep to the same God for four perpetual lamps. His wives were also interested in making donations to the Shiva temples. Aparajita Cheyyavaymani and Singapanman Kanji Akkan the two wives of Ambalavan Paluvur made provision for the burning of perpetual lamps in the temple constructed by their husband.

The Lord Pazluvoor, the elder, - Ambalavan An important and powerful chieftain, - Officer of Taxation, Food Supply and Finance for the Chozla Empire, elder brother of Kalanthaka, Nandini's husband, about 65 years old. The Lord Pazluvoor, the younger, Kalanthaka - Commander of Tanjore Fort, Captain of the Guard Corps.

An important general during Uttama Chola's reign was Paluvettaraiyar Maravan Kandanar, who also served under Sundara Chola. His son Kumaran Maravan also served Uttama Chola. Ambalavan Paluvurnakkan (also known as Vikramasola -Maharajan of Kuvalalam) features during Uttama Chola's rule and continues into Rajaraja I's reign.

Pazhuvettaraiyar mystery ( of Kerala origin ) :
The famed pazhyvettaraiyars immortalised in ponniyinsevan were of kerala origins. But how they came and settled in a chola heartland and managed to survive in very high ranks is a mystery. Their relationships with cheras is not clear. The major chera - chola relationship starts with aditya chola but become more concrete in parantaka's times with his marriage of chera princes.

The king Parantaka married the daughter resembling regal glory incarnate of the Kerala king, who was also called Paluvettarayar. Uthama Chola had among others, a queen named Panchavanmatheviyar who was the daughter of the Chera king Paluvettaraiyar also known as Kandan Sundera Cholan. ( Rajaraja Chola - 1 had a queen known as Panchavanmathevi who was the daughter of Paluvettaraiyar Kandan Maravan the Chera king of Paluvur on the west of Thirutchirappalli bordering Kerala state ?? ) He also had a queen known as panchavanmathevi who was the daughter of Paluvettaraiyar Kandan Maravan the Chera king of Paluvur on the west of Thirutchirappalli bordering Kerala state. It was to this Vanavanmadevi the greatest emperor in the Chola history namely the Rajendra Chola ? 1 was born

Pazhuvettaraiyars enjoyed atleast 1 to 1.5 centuries of royal life - parantaka, arinjaya, kandarathitha and uttma times but completely lose their ground in rajaraja's times - never to appear again.

Like their entry, their exit is also something that cannot be explained. Pazhuvoor Nakkan panchavan mahadevi may have been his queen - but pazhuvettaraiyars almost vanished at the time of rajaraja.

It should be remembered that rajaraja was the first chola king to wage war against cheras breaking several decades of relationship. He ravages kerala.

Paluvettaraiyars, from the region of Thiruchirapalli, closely associated with the Cholas from the time of Parantaka I when he married a Paluvettaraiyar princess, occupying a high position in the Chola administration. They apparently enjoyed full responsibility and administration of the region of Paluvur. Adigal Paluvettaraiyar Kandan Maravan had been one of the names of those feudal chieftains found in inscriptions.

Aditha Chola was succeeded by his son Paranthaha Chola (A.D.907-953) on the Chola throne. He married Udaiya Pirattiyar Kokkilan Adigal daughter of the Chera king Rama Varma of Kulasekara dynasty. He also married the daughter of another Chera king Paluvettaraiyar Kandan Amuthan named Arumoli Nangai ruling from west Paluvur of the present Tirutchirappalli in Tamil Nadu bordering Kerala. He had a further queen by the name Villavan Mathevi probably the daughter of the Venad King of the Chera country, who refer themselves as “Villavar’.

Dr.Kalaikkovan has written a monumental book on Pazhuvettaraiyars called "Pazhuvur Pudhaiyalgal". He traces the genology of Pazhuvettaraiyars with great accuracy - in this book. This is a reseach work on mela pazhuvur and kila pazhuvur temples. Dr.Nalini and Akila did PhD on these temples - I.

Periya pazhuvettaraiyar based on udaiyargudi inscriptions : we need to refer "Pazhuvoor Pudhaiyalgal" by Dr.R.Kalaikkovan before speculating further. The last few pages of the book give a detailed chronology along with years. In the book, there are names like Kumaran Maravan, Maravan Kandan etc - all taken from names mentioned in epigraphs found at Avani gandarpa easwaram temple at pazhuvoors. The person we are talking about was a mutharaiyar chief as evident from title "sozha ( Chola) mutharaiyan". Pazhuvetaraiyars bore the title "Pazhuvetaraiyan kandan maravan" etc.

The twin temples of Agasthiswara and Chiliswara, situated in Kilaiyur, near Keezhapazhuvoor provides us with the following information: " The powerful chieftains of Kilapaluvur, known as Pazhuvettaraiyars were connected by marriage to the Cholas. Parantaka I was married to a daughter of this family. There is a reason to believe from certain inscriptions that they were originally from Kerala. Sambandar the tamil saint-poet also indicates that the family who worshipped the deity at Paluvur were from Kerala."

The Chera king had the title Villavar Kon indicating Villavar clans founded the ancient Chera Kingdom. The Emblem on the flag of Cheras was Bow and Arrow. The Chera kingdom was founded by the integration of various Villvar tribes such as Vanavar, Puraiyar, Velliar and Pazhuvettaraiyars.

The first Lord Pazluvoor, the elder, - Ambalavan An important and powerful chieftain, - Officer of Taxation, Food Supply and Finance for the Chozla Empire, elder brother of Kalanthaka, Nandini's husband, about 65 years old. The second Lord Pazluvoor, the younger, Kalanthaka - Commander of Tanjore Fort, Captain of the Guard Corps.

Chola = Choza

Aditha Chozha was succeeded by his son Paranthaka Chozha in A.D.907 and the latter ruled up to AD 953). He married Udaiya Pirattiyar Kokkizhaan Adigal daughter of the Chera king Rama Varma of Kulasekara dynasty. He also married the daughter of another Chera king Pazhuvettaraiyar Kandan Amuthan named Arumoli Nangai ruling from west Pazhuvur of the present Tirutchirappalli in Tamil Nadu bordering Kerala. Still another of his queens was Villavan MaDevi probably the daughter of the Venad King of the Chera country, who refer themselves as "Villavar'. Paranthaka Chozha-1 had an elder son by Kokizhaanadigal named Rajadithya, a second son by the name Kandaraditha and a younger son by Arulmoli Nangai named Arinjayan. A native of Nandikkaraiputtur of Kerala Country named Velankumaran was the general of the Chozha Prince Rajadithya. This Prince was unfortunate to die very young, while engaging in a war with Thondainadu.

After the demise of Sundara Chozha, his son Rajaraja 1 was of course the legitimate heir to the Chozha throne, but he whole-heartedly gave the throne away to Uthama Chozha (A.D.970-985) the son of Kandarathitha Chola . Uttama was his uncle. Uthama Chozha had among others, a queen named Panchavanmatheviyar who was the daughter of the Chera king Pazhuvettaraiyar known as Kandan Sundara Chozhan.

Uthama Chozha died in the year A.D.985, and was succeeded by the rightful heir Rajaraja Chozha-1{A.D. 985-1014}. One of Rajaraja's queens was Villavanma Devi the daughter of the king of Venadu of Chera country. He also had a queen known as Panchavanmathevi who was the daughter of Pazhuvettaraiyar Kandan Maravan the Chera king of Pazhuvur on the west of Thiruchirappalli bordering Kerala state. It was to this Vanavanmadevi that the greatest emperor in the Chozha history namely Rajendra Chozha 1 was born.

The great honeymoon relation between the Cheras and the Chozhas was soon in peril, because of the expansive ambitions of Rajaraja and his son.

The Pazuvettaraiyar clan has been around since the time of Vijayala Chola's time. Because of their close ties to the royal family and their achievements, the family had the special rights to fly their own clan flag. There were two brothers of which the current elder Pazhuvettariyar held several important positions in the govt. The only one I understood was that he collected tax and dues from the smaller kingdoms that were under the Chola rule. At this point, we know that the current Chola king goes by the name, Sundara Chola.

Ponniyin Selvan Novel
Pazhuvettarayar is one of the important character in Ponniyin Selvan Novel. From the time of Vijayalayan the Pazhuvettarayar clan had enjoyed a tremendous influence in the Chozha empire. Periya Pazhuvettarayar was Sundara Chozhar's chancellor and Chinna Pazhuvettarayar, the Commandant of the Thanjavur fort. Sundara Chozhar trusted them implicitly and wished never to do anything against their wishes.

Ponniyin Selvan" is a fictional saga of epic proportions with a historical background. The Chola king Sundara Chozha is on his death bed and has announced his eldest son Aditya Karikalan as the crown prince. The people of course love the second prince Arul Mozhi Varman and many want him to become the next king.

There's also Nandini, the bewitching beauty, with a mysterious past who wants to take revenge on Sundara Chozha's clan including the two princes and their sister princess Kundavai.

In any story, there is a hero and a heroine. In some stories one of them may be a negative character. Pazhuvoor Illaiya Rani Nandhini is one such character in Ponniyin Selvan. She occupies most part of the story, she is the most beautiful woman in the story, she is talented yet she is the Bad Girl. Now Vandhiyathevan is trapped in her deceitful plot.

The bewitching Nandhini was the wife of Chola chief general Periya Pazhuvettarayar (who was aligned with Madhuranthakar) and unknown to her husband is involved with a group of Pandya conspirators who are plotting to destroy the Chola family.

The Pazhuvettarayars and a number of Chozha princes hated Aditha Karikalan, because of his boorish manner and hasty temper. Karikalan's sister Kundavai Piratti and brother Arulmozhi Varman, had endeared themselves totally to the people of the Chozha country.

Therefore the princes were jealous of them also. Due to these reasons the princes wanted to crown Maduranthaka Thevan as per the law of succession. They resolved to do so, in a secret conclave, which they held in the palace of Kadambur Sambuvaraiyar located in the north bank of the Kollidam. It so happened that the proceedings of the secret conclave came to the notice of the Vana warrior, Vandiyathevan.

As a child Nandini grew up in the house of a temple priest in Pazhayarai and drew Aditha Karikalan's attention. Kundavai however was jealous of her beauty. Even as a child Nandini was sent to the Pandya country as ordered by Sembiyanmadevi. In the final battle with the Pandyas, Aditha Karikalan went in search of Veerapandyan and found him in Nandini's small hut built on the bank of the Vaigai. Nandini pleaded with him to spare Veerapandyan. Unheeding, Karikalan beheaded Veerapandyan.

Later Nandini married the old Periya Pazhuvettarayar. The conspirators Ravidasan, Revadasan, Soman Sambhavan and Kiramavithan, the erstwhile bodyguards of Veerapandyan had sworn to exterminate the Sundara Chozhar clan to a avenge Veerapandyan's death. Nandini helped them secretly.

The novel begins when Aditya Karikalan sends the warrior Vandiya Thevan to Kundavai with a message....... and from then on it is an absorbing ride full of action, drama and palace intrigue. Now, the complete novel is available in English in 5 volumes (six actually since Part V is in two parts). Check out the collection containing all the 6 books.

South Indian Inscriptions - volume XIX - inscriptions of Parakesari Varman

No. 332 : (A.R. No. 165 of 1929): On the west wall of the same shrine - This states that Ambalavan Paluvur-Nakkan alias Vikramasola-Marayan of Kuvalalam (Kolar) the Perundaram of Uttama-Choladeva built of stone the Srivimana of the temple of Vijayamangalatu-Deva at Periya Sri-Vanavanmadevi-chaturvedimangalam.

No. 333 :(A.R. No. 166 of 1929) : On the same wall - This records a gift of 96 sheep for burning a perpetual lamp with an ulakku of ghee everyday in the temple, by Aparayitan Seyyavaymani wife of Ambalavan Paluvur-Nakkan who built this stone temple. This is an inscription of Uttama-Chola.

South Indian Inscriptions - Volume XIII -Chola Inscription
12. A dynasty of chiefs known as the Paluvettaraiyar figures largely in the inscriptions copied at Kila-Paaluvur and Mela-Paluvur in the Tiruchchirappalli District. They seem to have held positions of power and influence under the Cholas from the time of Parantaka I and to have been related to the royal family by marriage. We find it mentioned in A.R. No. 231 of 1926 dated in the 12th year of Parantaka, that Paluvettaraiyar Kandan Amudanar fought, on behalf of his Chola overlord, a victorious battle at Vellur against the forces of the Pandya king and his Ceylonese ally, in which the Pandya lost his life. To commemorate this success the Commander Nakkan Sattan of Paradur made a gift of a perpetual lamp to the temple of Tiruvalandurai-Mahadeva at Siru-Paluvur.

It is perhaps this Amudanar who is referred to in the Anbil Plates of Sundara Chola as a Kerala prince whose daughter was married to Parantaka I and bore him prince Arinjaya (Ep. Ind. Vol. XV, p. 50). By 'Kerala prince' should be meant a relation of the Chera king, since we know that the Chera contemporary of Parantaka I was Vijayaraghavadeva (A.R. No. 169 of 1912), the probable successor of Sthanu-Ravi the friend and ally of Aditya I (S.I.I., Vol. III, No. 89). He must have taken service under the Chola like the Kerala general Vellankumaran under prince Rajaditya (A.R. No. 739 of 1905), and his help of Parantaka might have been suitably recognized by the king by the grant of chief ship over a large tract of land. Tappildarma Pallavaraiyan to whom we were introduced on P. IV as the perundaram of Arinjaya calls himself a Paluvettaraiyan.

A descendant of Kandan Amudanar – probably his son – was Paluvettaraiyar Maravan Kandanar who finds prominent mention in the records of Sundara-Chola and his successor Uttama-Chola. He is represented in this volume by five inscriptions dated between the 10th and 13th years of the reign of the former. Nos. 208, 215 and 344 state that with the permission of this chief, the Nagarattar, the Todapatti-Chettigal and the authorities of the two temples at Paluvur had it engraved on stone that he manrupadu takes payable by them were to be on the same lines as at Nandipuram. It is of interest to note here that the rules obtaining at Nandipuram were regarded as model for some other villages also. An instance of this is to be found in C.P. No. 10 of 1913-14 referred to in para. 10 above, wherein Malavaraiyan Sundarasolan, the same as Kolli-Malavan Orriyuran is stated to have ordered the adoption of the rate prevailing at Nandipuram in collecting the taxes on house-sites, etc., in his region. No. 236 registers an assignment of 24 veli of land at Pasungulam on permanent lease to a private individual with certain obligations to the temple, under the orders of the same Paluvettaraiyar Maravan Kandanar, thus reflecting the chief's high estate.

17. The chiefs of the Paluvettaraiyar family who figured in the inscriptions of Sundara-Chola are mentioned in the records of this reign also, wherein they are referred to in terms of respect implying the high position they were still holding. Nos. 98 and 171, dated in the 4th and 7th years of the king and No. 298 of the 22nd year mention respectively Paluvettaraiyar Kandan Maravan and Paluvettaraiyar Kumaran Maravan. It is not clear whether the two names refer to one and the same person, or to father and son, which seems more probable. From No. 98 we learn that Kandan Maravan had founded the temple of Tiruttottam-Udaiyar at Mannupperumpaluvur in Kunrakkurram, and that he gave all the right of worship therein to a resident of Tiruchchiruvalandai on the representation of the supervisor of the temple, while he was staying at Senapuram in Maladu. No. 298 says that under orders of Kumaran Maravan a certain Vadugan Madhavan of Poygaikkuruvidam reclaimed a portion of devadana land at Uragankudi and gave it to the temple of Avanigandharva-Isvaragarattu-Mahadeva.

Still another member of the Paluvettaraiyar family besides Kumaran Maravan mentioned above, if not identical with him, was Palavettaraiyar Kumaran Kandan figuring in No. 235. By a slight misinterpretation in the text of this record the chief has been taken to be son of Pagaividai-isvarattu-Devanar, whereas the latter's son was correctly Nakkan Pudi, who under orders of Kumaran Kandan brought some fallow lands at Uragankudi under cultivation and presented them to the temple for the maintenance of two lamps. Two daughters of this Devanar of Paluvur are also known one of them being Nakkan Akkaranangai who was married to a Chera prince (No. 153) and the other, Nakkan Panchavanmadevi, a queen of Rajaraja I (A.R. No. 385 of 1924)

Pazhuvoor (Paluvur / Pazluvoor)
Pazhuvoor is a small developing village near Samayapuram in the Trichy Chennai Highways. There is also a place called Pazhuvoor in the Ariyalur District of Tamilnadu. We can find that Karthikeya or Skanda, one of the sub-dieties or Parivbara Devatas, adorning the walls of early Chola period temples at Pazhuvoor on the banks of the river tamiraparini.(Thamraparni).

Melapazhuvur (near KeezhaPazhuvur) where Pazhuvettaraiyar (of Ponniyin selvan fame) belongs to: The Shiva temple is big and in ruins. At Mel Pazhuvur, the AvaniGandharpa Easwaram (mentioned by Gokul)- built by the great Pazhuvettaraiyars at the height of their powers.

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Kokolu Anka Rao
5th November 2009
Nagpur, Maharastra, India.

KOTTARATHIL SHANKUNNY:THE AUTHOR OF AITHEEHYA MAALA.

ഐതീഹ്യമാല, കഥകളുടേയും, സവര്‍ണ്ണമേധാവികളുടെ കപട സ്തുതിഗീതങ്ങളുടെയും ആകെ തുകയാണ്. അതിന്റെ കര്‍ത്താവായ ശ്രീമാന്‍ കൊട്ടാരത്തില്‍ ശങ്കുണ്ണി മഹത്തായ പാരമ്പര്യംപേറുന്നഅരയ ജനവിഭാഗത്തെ കരുതിക്കൂട്ടി അവഹേളിക്കുകയും ചെയ്തിരിക്കുന്നു, തന്റെ രചനയിലൂടെ. “ചെങ്ങന്നൂര്‍ഭഗവതി” എന്ന അദ്ധ്യായം തന്നെ അതിനു ഉദാഹരണം.

    കലിംഗ(ഒറീസ)യില്‍ നിന്നും ബുദ്ധമതപ്രചരണാര്‍ത്ഥം തെക്കേ ഇന്ത്യയിലേക്ക്‌ചേക്കേറിയ കല്ച്ചുരി,കളഭ്ര രാജാക്കന്മാരുടെ(സൂര്യവംശം) പിന്മുറക്കാരായ കോലി  എന്ന മത്സ്യരാജകുലത്തിലെ മഹാ മായ തമ്പുരാട്ടിയുടെയും, ശാക്യ ഗോത്രത്തിലെ സുദ്ധോദന രാജാവിന്റെയും മകനായാണ്‌  സിദ്ധാര്‍ത്ഥന്‍ എന്ന ബുദ്ധന്‍ ജനിച്ചത്‌. അദ്ദേഹത്തിന്റെ ഭാര്യ യശോധരയും കോലി വംശജയാണ്.. അവിടങ്ങളിലെ നാട്ടുരാജ്യങ്ങള്‍ മുഴുവന്‍ കീഴടക്കി തെക്കോട്ട്‌ നീങ്ങിയ ഈ ജനവിഭാഗം തമിഴ്നാട്ടിലെ രാമേശ്വരത്ത് സ്ഥിരതാമസമാക്കുകയും,അവിടങ്ങളിലെ ബ്രാഹ്മണരുമായി വിവാഹ ബന്ധത്തില്‍ ഏര്‍പ്പെടുകയും ചെയ്തു. (കേരളത്തിലെ അരയര്‍,തങ്ങള്‍ “അരയബ്രഹ്മണര്‍” എന്ന് പറഞ്ഞുവരുന്നതിന്റെ പൊരുള്‍ ഇതാണ്). ബുദ്ധമതംവളരെ ഔന്ന്യത്തിലെത്തിയിരുന്നു അക്കാലത്ത്. ശ്രീ ബുദ്ധനെ “അരയര്‍”എന്നാണു സംഘകാല തമിഴ് കൃതികളില്‍ അഭിസംബോധന ചെയ്തിരുന്നത്. ഒരു ബുദ്ധ സംഘം “ആര്യ” എന്ന പേരിലാണ് അറിയപ്പെട്ടിരുന്നത്.ബുദ്ധമതസ്ഥര്‍ പരസ്പരം ബഹുമാനപുരസ്സരം അഭിസംബോധന ചെയ്തിരുന്നത് “അരയര്‍//, ആര്യര്‍/, അരയ, ആര്യഎന്നീ പേരുകളില്‍ ആണ്.

ബുദ്ധ സംഘം= ആര്യ സംഘം.

ബുദ്ധകാലഘട്ടം=ആര്യകാലഘട്ടം.=സംഘകാലം.

സംഘ കാല ഘട്ടത്തിലെ ചേരന്‍ ചെങ്കുട്ടുവന്‍ ഈ വംശത്തിലെ രാജാവായിരുന്നു.അതിനാലാണു അദ്ദേഹം അരയ സ്ത്രീയായ കണ്ണകിയുടെ ഓര്‍മ്മക്കായി ചെങ്ങന്നൂരില്‍ ക്ഷേത്രം പണികഴിപ്പിച്ചതും,കണ്ണകിയുടെ കഥ (ചിലപ്പതികാരം) രചിക്കാന്‍ തന്റെ ഇളയ സഹോദരനായ ഇളങ്കോഅടികളോട് കല്പിച്ചതും. ചോള ദേശത്തെകാവേരിപട്ടണത്തിലെ  അരയക്ഷത്രിയകുലത്തിലെ മാ ചാത്തുവാന്റെ മകളായിരുന്നു അതിസുന്ദരിയായകണ്ണകി.

ബുദ്ധ  മതവുമായി അകലം പാലിച്ചിരുന്ന മറ്റു ദ്രാവിഡബ്രാഹ്മണര്‍ ബുദ്ധമതത്തിന്റെ വളര്‍ച്ചയില്‍ അസഹിഷ്ണുത പ്രകടിപ്പിക്കുകയും,അവര്‍ ആ സംസ്കാരത്തിനെ നശിപ്പിക്കാന്‍ പ്രയത്നിക്കുകയും ചെയ്തു. യഥാര്‍ത്ഥത്തില്‍ ഈ ദ്രാവിഡ ബ്രാഹ്മണരാണ്‌ ആര്യന്മാര്‍ പുറത്തുനിന്നും വന്നവരാണെന്ന് ഘോഷിച്ചത്.ബുദ്ധന് വളരെയേറെ കയ്പ്പേറിയ അനുഭവങ്ങള്‍ ഈ വിഭാഗത്തില്‍ നിന്നുമുണ്ടായി എന്നത് മറ്റൊരു യാഥാര്‍ത്ഥ്യം.ആര്യന്മാര്‍ ഭാരതത്തില്‍ തന്നെയുള്ളവര്‍ ആയിരുന്നെന്നു ഇപ്പോള്‍ വിദേശികള്‍ പോലും അംഗീകരിച്ചു തുടങ്ങിയിരിക്കുന്നു. ആര്യന്‍ അധിനിവേശം കേവലം കെട്ടുകഥയായിരുന്നെന്നു അവര്‍പറയുന്നു. കാലക്രമേണ ബുദ്ധമതസ്ഥരായിരുന്ന ജനവിഭാഗം വൈഷ്ണവരായി തീരുകയും ബുദ്ധമതം ക്ഷയിക്കുകയുമുണ്ടായി. ബുദ്ധന്‍ മഹാവിഷ്ണുവിന്റെ അവതാരമാണെന്ന് ശ്രീ ശങ്കരാചാര്യര്‍ ബുദ്ധിപൂര്‍വ്വം പ്രഖ്യാപിക്കുകയും,അരയര്‍ ബുദ്ധവിഹാരങ്ങളില്‍ വിഷ്ണുവിന്റെ കീര്‍ത്തനങ്ങള്‍ ആലപിക്കുകയും ക്രമേണ ബുദ്ധനെ മറന്നു വൈഷ്ണവരായി തീരുകയും ചെയ്തു.

ചെങ്ങന്നൂര്‍ ക്ഷേത്രത്തിന്റെ പണി പൂര്‍ത്തിയായ A.D.205-മുതല്‍ അവിടെ “തിരു ചെങ്ങന്നൂര്‍ മഹാ ശിവരാത്രിയും, പരിശം വൈപ്പും” ഇന്നും മുടങ്ങാതെ നടത്തിവരുന്നതും, 108 ദിവ്യ ദേശം ക്ഷേത്രങ്ങളില്‍ നടത്തിയിരുന്ന "അരയര്‍ സേവ " നടത്തിവരുന്നതുമായ ജനവിഭാഗമാണ്‌ അരയര്‍. ഈ വിവരങ്ങള്‍ ഒന്നും തന്നെ ഐതീഹ്യമാലയുടെ കര്‍ത്താവായ കൊട്ടാരത്തില്‍ ശങ്കുണ്ണിക്ക് അറിയില്ലായിരുന്നു എന്നതാണ് ഐതീഹ്യമാല രചനയുടെ ദയനീയമായ മറുവശം. ഇത്രയും മഹത്തായ പാരമ്പര്യമുള്ള ഒരു വംശത്തെകരിതേച്ചു കാണിക്കാന്‍ കൊട്ടാരത്തില്‍ ശങ്കുണ്ണി ബോധപൂര്‍വം സൃഷ്ടിച്ചതാണ് പുസ്തകത്തിലെ പ്രസ്തുതഭാഗം. അതിനാലാണ് ഈ പുസ്തകം എവിടെയുണ്ടെങ്കിലും അരയര്‍ തെരെഞ്ഞു പിടിച്ചു കത്തിക്കുന്നത്.

M.B. SHIV VARMAN PALLAVARAYAR.

  

THE PANDI MUTHARAYAN ARATTAVATHY ARAYAN

The Hindu news: Tuesday Oct 6 -2009.

KARUR: A team of archaeologists and epigraphists  from the archeological survey of India has unearthed a unique Tamil stone inscriptions belonging to the 9 th century A.D near Karur that for the first time throws light on the matrimonial relationship between the Mutharayar chieftain and pandya rulers of Madurai.

The team led by the assistant superintending epigraphists of ASI, S Rajavelu, including archaeological epigraphy enthusiasts K.Balasubrahmanyam, V. Paneerselvam and S.Alageshan, discovered the inscription at a dilapidated Siva temple atop a rocky outcrop at Veerakanampatti around 20 KM from here on the Karur- Dindigal highway a couple of days back known as Eswaran parai. It houses the stone built temple dedicated to Lord Shiva. It is on the outer portion of the temple that the team discovered the inscription.

Pandya link:

Speaking of the find, Dr. Rajavelu says that the 9 th century inscription proclaims Pandi Perumdevi , mother of “Pandi Mutharayan Arattavathy Arayan” who was the chieftain of the region, constructed the temple in memory of Pandi Mutharayan Sozhiga Arayan, probably a Kinsman and named the shrine “Kala Eeswaram”. The inscription also carried the eight “Mangala” insignias besides stating that the bequeathing royalty would hold the protector of the charity in high esteem.

“For the first time we have come across a Pandi Mutharayar inscription that states the matrimonial link between the Mutharayars and Pandya rulers especially during the eighth and ninth centuries” observes Dr.Rajavelu. Perhaps the Pandiperumdevi mentioned in the inscriptions could be a Pandya royal lady. He adds.

The Sozhiga Arayan, who was a local chieftain, is also referred to in an inscription discovered by Dr. Rajavelu and his team from a tank at Vellianai village nearby. That inscription had been assigned to the sixth century, Dr. Rajavelu point out.

The dilapidated stone built temple has a squire sanctum sanctorum and rectangular Mukha mandapam. On the Kumudhavari part of the temple a stone inscription belonging to the 12 th century is found. A royal order beginning with the words “Konerinmai Kondani”is also found besides ascribing the name of the deity in the temple as “Thirukundra Thali Udaya Nayanar”.observes Dr. Rajavelu. The team also stumbled on a 13 th century inscription on a separate pillar at the temple during the field study.

Collection by Mrs. Bhagya rao. 

Ancient Royal Title Names of Arayars

Arayan, Araya, Arayar, Aryan, Arya, Aryar, Araiyan, Araiyar, Ariyar, Ariyan, Arasa, Arasu, Arasi, Arasar,Arasan, Adi Arayan,

Raya, Rayar, Raju, Rasa, Racha,

Mutharasu, Mutharasar,  Mutharasan, Mutharayar/Mutharayan/Adi Arayan, Adi Mutharayar/Adi mutharayan.

Pallavarayar/Pallavarayan, Malla, Pazhuvettarayar(A Chera branch)

Varman

Chola Mutharayan/Chola Mutharayar.

Sree Buddha was referred as “Arayar” in ancient Tamil literature.
One of the names of pallava king was Buddha varman. It clearly indicates that the Arayars and Pallavas were one and the same race.

(Pallava dynasty was originated by Ilantharayan, grandson of Maharaja Karikala Cholan.)

Some of the inscriptions which reveal the relation between Arayars and pallavas collected by Madras presidency College are given below.

TINNEVELLY DISTRICT. 

AMBASAMUDRAM TALUK. 

Adaichchani. 

1. 5560/1911. (Tamil.) On a stone lying near the sluice on 
the tank. Records in S. 1539 and K.A. 792, Nala, gift of certain 
privileges in respect of tanks and ponds to the residents of Adaich- 
chani, by Sinna-Tipparahuttaraiyan, for the merit of Muttu- 
vlrappa-Nayakkar of Madura (1609 23). 

Ambasamudram Taluk.
100. 5400/1911. (Tamil.) On the north wall of the second 
prakara of the same temple. A damaged record, dated fifteenth 
year. Registers that a piece of land granted for a garden was 
made tax-free at the request of Kalirigarayan. Mentions Arich- 
chandiran alias Pallavarayan of Seluvattur in Tirukkanapper- 
kurram. See No. 101. [This and the next two inscriptions are 
examples of " double transactions," i.e., the king grants certain 
lands tax-free and then the temple authorities have the charter 
engraved by the villagers and the remitted tax deducted from the 
village accounts (L/JT^-Q;//?).]

 101. 541 0/1911. (Tamil.) On the same wall. Records in the 
fourteenth year of the Pandya king Vlra-Pandyadeva the gift 
registered in No. 100 and mentions Arichchandiran alias Palla- 
varayan of Seluvattur. [The king was evidently Jatavarman 

1504 TINNEVELLY DISTRICT

temples of Polinjininrarujiya-Paramasvami and Tirunadudaiya-
piran at Tirunagari in Tiruva.Uidi-valanadui

516. 468 of 1909. (Tamil.) On the same wall. A record of
the fifteenth year of the Pandya king Maravarman alias Tribhu-
vanachakravartin Sundara-Pandyadeva (II?, 1239 51). Records
that Araiyan Viradamudichchan alias Pallavarayar of Chakra-
paninallQr in Sevvirukkainadu built the mantapa and set up the
image of Varaha-Nayanar.

517. 4690/1909. (Tamil.) On the same wall. Dated in the
twelfth year of the Pandya king Maravarman alias Tribhuvana-
chakravartin Sundara-Pandyadeva (I, 1216 35). Records gift of
land at Perurigulam alias Uttama-Pandyanallur, with the sanction of
Malavarayan, for a festival founded in the temple at Tirukkurugur
by Araiyan Puvan alias Venavudaiyan, in the name of Araiyan
TirunSdadaiyan alias Nllagarigaraiyan of Kll.ai-Kodumalur in
Vadatalai Sembi-nadu. Mentions the palace at MadakkulakkiJ-
Madurai and the seat, Malavarayan.

360. 317 0/I9I4- (Tamil.) On the west wall of the Briha- 
damba shrine in the same temple. Dated in the reign of the 
Vijayanagara king Achyutadeva-Maharaya. Records in . 1453, 
Nandana, Dhanus, su. di. II, Friday, Revati, a gift of land for a 
matha situated in the bazaar called Vallanadu-perunderu in the 
village Ararigulanadar-tiruppadaivTdu. An irregular date. See 
Ep. Rep., 1915, p. 80. 

361. 3180/1914. (Tamil.) On the north and west walls of 
the same shrine. A record of the Vijayanagara king Achyutadeva 
Maharaya in S. 1452, Vikriti. Records that the residents of 
Valla-nadu in Rajarajavalanadu gave certain lands as kaniyatchi 
to Sokkanar Pallavarayar, a native of Padaiparru in Kana-nadu 
which was a subdivision of Kana-nadu alias Virudarajabhayari- 
kara-valanadu. 

SALUVA RAYAS

The problem of Narasimha’s relationship to the old royal line has never yet been satisfactorily solved. He belonged to a family called SALUVA, and we constantly hear, in the inscriptions and literary works of the time, of powerful lords who were relations or descendants of his. There was one more Saluva/salva who was well known by name Saluva Timma, whom Nunez calls “Salvatenia” who was a minister of king Krishna Deva Raya.

An inscription of the Saka year 1395, which corresponds to A.D 1472-73 speaks of Narasimha as a great lord, but a great lord ONLY, and so does another of 1482-83. In one of A.D.1495-96, however he is called “MAHARAYA”or the “KING”. But, although the exact date of the usurpation and the exact relationship of the usurper to the deposed king may be difficult to ascertain, the fact remains that Narasimha actually became sovereign about this time, that Muhammedan aggression was stayed by his power and the force of his arms, and that the empire of Vijayanagar was under him once more consolidated.

Saluva=>Salva

Maharaya=>Mudiraya=>Mudiraja=>Mudiraj

Maharaya=>Muthiraya=>Muthuraya

Muthuraja=>Muthuraj

The Saluva and Tuluva most probably represent two different regions and also warrior clans in the ancient Vanara kingdom that existed in the present day Telugu, Tulu, Kannada regions with Bellary as its centre. They were all known as Raya clans.Hanuman was also known as Hanumantha Raya.

One thing is a fact and crystal clear that Saluvas were a part of MAHARAYA clans who ruled Vijayanagar kingdom and many other parts in Maharashtra and North India. They were most probably Indo-Aryans(Arayars, Arasars, Arasus) who invaded south India under different political circumstances at different times could be the Kalchuris and their variants. The Bunt Kurubas and Bant Mudiraj were also the part of Maharaya warrior community which made Vijayanagar Empire a great Telugu nation of those times. From the founder rulers to the last rulers were all Maharayas (Muthurajas Mudirajas)and were all Telugu speaking Rayars. Arayars, Arasars, Arasus are one and the same people and they are known to be sub caste of Muthuraja in Tamilnadu today.

Saluva Narasimha and Saluva Timma were well known, prominent and powerful political luminaries in Vijayanagar Empire.

Elugu Rayudu who ruled his kingdom with Podili in Andhra Pradesh as capital was known to the last ruler of Saluva dynasty. Elugu surname belongs to Mudiraj and this surname got modified as Alagan in Tamil. The Alagans were one of the clans who ruled one of the Tamilakams in Tamil speaking lands.

ARASARS OR ARAYANS WERE KALABHRAS.

In the later tradition, it was stated that Parasurama came down to the south. In addition, it was mentioned that Parasurama killed the kings of Cola, Cera and Poundra. This may indicate the invasion of South India by the North Indians or people of Narmada region since it was said that Jamadagni was living on the banks of River Narmada. In south India, we have found the tradition of invasion by the north Indian kings. There are references of the annihilation of South Indian polity and culture by the Kali arasar or Kalabhras or kings from northern region. It is suggested that the invasion of Kalahras led to destruction of some dynasties of South.

Arasu is a community name in Karnataka. Traditionally, the word Arasu or Arasa was used to designate royalty. The word Arasi is its feminine equivalent. The Arasus of Kalale popularly known as Maharajas of mysore. The Alupa dynasty, Arasus of South Canara and Saluva Arasus of uttara kannada regions of Karnatakas, the great poet Chinmarasa in the Vijayanagar court are some examples of royalty who carried this title.

Some of the early kings with this title were Aluvarasa 1 and Aluvarasa 11 of the Alupa dynasty. (7 th century). D.Devaraj Arasu , a chief minister of Karnataka belonged to Arasu community.

The wodayars belong to the Arasu community of Karnataka which includes many of the noble clans of the region. The dynasty was established by Vijaya, a Yadav who by some accounts came to Mysore from Dwaraka.

Vijaya took on the name Yaduraya and ruled Mysore, then a small town, from 1399-1423.

Mutha +Arasa= Mutharasa

Mutha+Arasa= Mutharasa

Mutha+ Arasi= Mutharasi

Arayan connection: Arasi, Arasu, Arasa, Arasar, Araya, Arayar, Arya, Aryar, Ariya, Ariyar, Araiyar, Aryan, Ariyan all these are royal community title of South India and points to their descendancy to ARYANS/INDO ARYANS of North India.

As we know that some sections of telugu Mudiraj people in Andhra pradesh are known as BUNTS and Tulu speaking Kurubas in Karnataka are known as BUNTS. These BUNTS /BANTS of Karnataka and Andhra mostly use the royal titles ARASU,ARASA & ARASI. The Mudiraj Bants of Andhra Pradesh and the Kuruba Bants of Karnataka are most probably had the same professional back ground of sheep rearing and similar to Yadavas.

The kings who ruled Kodagu were Arasu and Mudiraj. Kodagu was not absorbed into Mysore and a prince of the Ikkeri or Bednur family (Perhaps related to the Changalvas) succeeded in bringing the whole country under his sway, his descendants continuing to be Rajas of Kudagu till 1834. The capital was removed in 1681 by Mudduraja to Madikeri(Mercara).

king Perimbidugu Mutharayan.

WHY ARAYARS ARE VAISHNAVITES?

Though the Arayars belong to fishing community of Muthurajas in Tamilnadu and Kerala, they are culturally highly civilized community. They are artists associated with Always in their devotional expressions towards Vishnu.

This seems to be an unusual practice to move hand in hand with the people Muthuraja Arayar community. This unusual phenomenon is to be understood from the fact that the Arayars came from Kalinga (North), where Buddhism practically eliminated Hinduism under the patronage of powerful kings like Ashoka. These Arayars came to south India, particularly to Tamil speaking lands and Srilanka with single purpose of spreading Buddhism and they were mostly the artists attached to Buddhist monasteries/temples.

When Adi Sankaracharya cleverly declared that Budda was an incarnation of Visnhu, the buddhist people started seeing Vishnu in Budda statues. In the process of seeing Vishnu in Budda, the people ultimately forgot Buddha and became complete Hindus. The Arayar artists attached to Buddhist temples too started singing Vaishnava keerthanas in place of Buddha rhymes and thus transformed themselves in to Vaishnava devotees, totally forgetting the origins of their Buddhist ancestors.

King Karikala Cholan

 Karikala Chola was from valavan / Valaiyar fishing community and the valaiyars are a subcaste of Tamil - Muthurajas at present in Tamilnadu. Chola Mutharaya Research center published their paper claiming a common ancestry to both Cholas and Mutharayars. This seems to be true from the fact that there are several surnames among Muthuraja which indicate names of Chola clans of Tamilnadu. Some of such surnames indicating Chola connection are as given below. Cholamutharayar,Cholan,Cholavalavan,Cholavallakamayar,Karikalarayar,Killirayar,Killivazhavan,Sennivalavar,SenniyarValavan,Valavar,Valavarkoman Before we know about the famous Karikala Chola, it is useful to know the relation that existed between Mutharayars,  Chodas and Cholas. Killi, Valavan, Valavar, Senni, chola, cholan were some of the common titles that were used by Chola kings of Tamilnadu. Use of surnames having these titles and their combinations indicate the common blood and ancestry between Cholas and Muthurajas. This theory also gains its strength from the fact that these two clans were strongly bonded through matrimonial alliances. They were also bonded strongly through rivalry over establishing their supremacy of their ruling power over Tamil lands. Tanjore city was ruled by both Cholas and mutharayars where they fought with each other bitterly to claim their supremacy. Ultimately Cholas won the city where they established their kingdom of later Cholas and spread all over South including Andhra Pradesh. An interesting thing to be understood is that there existed a rivalry between Cholas and Mutharayas and a similar rivalry existed between kapus and Mudiraj. The following information high lights the fact that Mutharayars, Cholas and Chodas (kapus) were all one and the same people.The cholas who ruled over Telugu speaking lands came to be known as Chodas. These Chodas also claimed descent from the famous Karikala Chola. They ruled over their kingdom consisting of the Nellore, Kadapa, Chittur and Chengalput districts with Vikramasimhapura (modern Nellore) as their capital. KAN Sastri postulates that there was a live connection between the early Cholas and the Renandu Cholas of the Andhra country. Many Telugu Chola kingdoms held sway over regions to the south of the Krishna River in the period between the seventh and the thirteenth century C.E. Some of them claimed descent from the legendary Karikala Chola (c 100 C.E.). It is not known much about these families or their origins. Their original home seems to be the region of Chola corresponding to the modern Mahabubnagar and Nalgonda districts of Telangana. They may be identified with the people referred by the Chinese traveller Yuan Chwng as 'Chuliya' in his annals. The chuliyas were the Cholas and they were non other than kolis (Koliyas or kuliyas). Chuliya <=> Chula <=> Chola <=> choda Kuliya => Koliya => kola => Cola => Chola Telugu Chodas of Velanadu (Velanati Choda) were one of the Telugu Choda families which claimed their descent from the illustrious Cholas of South India. Velanadu is located in the modern Guntur district. The chieftains who ruled over Velanadu came to be known as the Velanati Chodas. They belonged to the Durjaya family, a Sudra clan. One of them, Rajendra Choda II had even assumed the title Durjayakulaprakara. Their capital was Dhanadapura or Sanaduprolu, the modern Chandolu in the Guntur district. It is said that kakatiyas belonged to Durjaya family and they were also from solar race. Some historians say that they were fishermen. If they fishermen, there exists a strong possibility that the kakatiyas belonged to bhil-koli orgin. The Renadu Chodas were independent in the beginning of their career. Later they recognized the suzerainty of the Chalukyas of Badami. The Telugu Chola rulers of Renadu had the unique honour of using the Telugu language in their official records. Those inscriptions belonging to the 7th and 8th centuries C.E. were discovered at Jammulamadugu, Prodduturu and other places. At this juncture it is to be noted that the kings who made their inscriptions in Telugu for the first time were Mudiraj / Mutthuraj. The chodas could be the same Telugu Mudiraj kings down the lane who ruled Telugu lands and later they branched off as kapus with agriculture as basic profession instead of fishing at common man level. There is an evidence that a Mudiraja king by  name ERIKAL MUTTHURAJU ruled his kingdom which was perhaps spread over parts of Rayalaseema and surrounding areas of Tamilnadu and Karnataka. Historians has recovered a rock edict written in Telugu language from Chennakeshava temple complex located at Erragudi Palem of Kamalapuram Taluk in Cuddapah district of Andhra Pradesh. This was the first rock edict available to historians which was written in Telugu language and according to this rock edict, Erikal Mutthuraju ruled his kingdom in 575 AD. It is noteworthy that even the second rock edict written in telugu language, which was discovered by the historians, was installed by Mutthuraju kings. This fact is clearly recorded at page no.106 in a book titled " Mana Lipi- Puttupoorvottharaalu (Our Script-origins & history)". Cuddapah district is an integral part of Rayalaseema / Vengadam hill range which was the native place of original kings of Kalabhra race and who moved towards down South of South India under external political pressure. This proves that the kolis, kolas, cholas and chodas were all one and the same people belonging to solar race. We all know that mudiraj people are the kolis of Andhra Pradesh. It is also said that the chodas who ruled telegu lands were the ancestors to Kapus (Balijas). We known that balijas are a variant or an allied warrior group belonging to Mudiraj community and there exists a rivalry between kapus and mudiraj. There are several surnames such as setty, talari, etc which are common to both kapu and mudiraj communities. This rivalry might be an extension of the same rivalry that existed between the two kings Vijayala Cholan and Muttharayan over the Tanjore. It is said that chode surname among kapu indicates their descendancy from chodas. People having Chodeboina surname belongs to Mudiraj and this confirms the racial and professional connection between kapus and mudiraj. We have also seen the surnames of Mutharayars that indicate their chola connection. The name of one Choda Chari comes to mention by ballads while narrating the story of Mudiraj warrior ancestors during Ankamma kolupu. It once again confirms that Cholas, Chodas, Mudiraj and Kapus (balija) are one and the same people during medieval times. Let us try to know about Karikala Cholan who is claimed to be the ancestor by some in both Mutharayars of Tamilnadu and Kapus of Andhra Pradesh. Karikala Cholan : Karikalachola maharaja is said to belong to Solar Race and Kasyapa Gothram. Karikala Chola was the greatest and most powerful among the Chola kings of the Sangam age in South India. Pattinappaalai describes Karikala as an able and just king. The history says that Karikala was also known as the worst and the most bad king. He was the son of Ilamcetcenni and ruled around 120 C.E and is known by the epithet Karikala Peruvallattan and Thirumavalavan. Illanjchetchenni, the father of Karikala chola had many chariots and he was s an expert in riding them. The early Cholas reigned between the 1st and 4th century AD and the first and most famous king of this period was Karikalan. 'Karikala' means 'elephant legged' or 'charred leg', which is assumed to be a reference to an accident by fire which befell the prince early in his life. Pattinappaalai describes this accident and the enterprising way in which the prince escaped and established himself in the Chola throne. Pattinappalai is a long poem on the then Chola capital Kaveripattinam. Karikala Chola was the most famous among the early Chola kings, while Rajaraja Chola , Rajendra Chola and Kulothunga Chola I were the famous emperors of the medieval Cholas.” It is said that the Pallavas were Mallas and were the descendants of Cholas. Illandirayan, the grandson of Early Chola Karikala was the originator of the Pallavas.”  
Karikala's family:Tolkappiyam, states that Karikala married a Velir girl from Nangur. He most certainly had more than one queen. The Ganga ruler Durvinita, who ruled in the, later half of 6th cent A.D., had a Chola princess as his Chief Queen. She is called 'the daughter of the family of Karikala Chola, an exemplary Kshatriya, and ruler of Uraiyur'. Sri Vikrama, the grandson of Ganga Durvinita and who ruled in the 7th century A.D., also had a Chola Princess as his Queen who is called 'the daughter of the Chola family of Karikala, who raised embankments on either side of the river Kaveri'(2). These references do show that Karikala Chola's family, ruling from Uraiyur, was still recognized as a dynasty powerful enough to be reckoned with. Karikala was an able ruler & administrator:Karikala Chola emperor is famous for having united the entire kingdoms of the south India and the first Chola empire was established by Karikala who subdued the Cheras and the Pandyas. Karikala ruled Thanjavur and it is believed from the Epics that many Chola kings were ruling from Thanjavur even before Karikala Cholan. The Chola King, Karikala Chola collected the whole of the Mudali tribe of Vellalars and settled them in Tondaimandalam. The country was divided into territorial domains called kootams, a reference to kurumbar policies. The specalization of the vellalas in the villages of the Tondai country had begun long before the British arrived. Mudaliar also Mudaliyar, Mudali and Moodley in Tamil language literally means a person of first rank in a feudal society in south India. It is originally the title and the surname of Tondaimandala Vellalars . Mudhiliyars and Muthariyars are one and the same people. Mutharayars => Muthariyars => Muthaliyars => Mudhaliyars => Mudaliars Cholas :Cholas claimed their descent from Sun and solar race kings ( Surya vamsis). Cholas worshipped Sun and built several Sun Temples. Konark Sun Temple was built in Orissa by Chola prince who was daughter of Rajaraja and wife of Vimaladitya. One Mudiraj ancestor Dharma Choda chari was said to belong to solar race. Chola- Mutharayar research center concluded that Cholas and Mutharayars belonged to one family tree. Some of the chola surnames among the Mutharayars of Tamilnadu are as given below :Cholamutharayar, Cholan, Cholavalavan, Cholavallakamayar, Killirayar,Killivazhavan,Karikalarayar,Valavan,Valavar. The Cholas claimed their descendancy from Manu, Ikshvaku, Mandhata, Mucukunda and Sibi. A prominent warrior race, cholas are central to many ancient tamil literary works, which describe them as benevolent, courageous and just. They were supposed to have descended from sun and thus were scions of the legendary royal solar dynasty, heirs to a tradition begun centuries ago. Many Chola kings took names and titles 'sibi' to probably acknowledge their descent from that legendary king who is celebrated as a paragon of justice. Medieval chola kings took titles like 'Parakesarin' and 'Rajakesarin' remembering their remote ancestors of that same illustrious lineage who were supposed to have lived centuries and even millenniums before them. The chola country is mentioned by Greek chroniclers and merchants, a more detailed description is provided in works of Ptolemy a Roman trader of 1st century A.D. The recent excavations following tsunami of 2004 has helped throw more light into poompuhar,(Kaveryppattanam) the capital city of early cholas. Evidently, poompuhar was an important port city in the ancient world. It was a place from which traders set sail to far east. Among the greatest of early chola kings was karikala, who according to various tamil literary sources during first century A.D defeated all his southern neighbors. He is also credited with building efficient irrigational systems and canals. The fact that he was benevolent is brought out by a poem which was written on his death. Kampan composed his poem (Tamil Kamba Ramayana) during the reign of the largest and most powerful Tamil kingdom, the imperial Cholas. Sholas might have supported this literature keeping in view of their descendancy to solar race to which Srirama belonged. Under the umbrella of that expanding empire, which claimed victories from the Ganga to Sumatra, Rama shrines were built, extensive sets of Ramayana reliefs were carved along the base of several temples, and temples supported recitations of the Rama story. Chola monarchs also bore Rama's name in their imperial titles, and apparently one raja perceived parallels between his conquest and Rama's when he erected icons to the epic hero to celebrate a victory over the Sinhala kings of Lanka. One temple inscription goes so far as to suggest the story of Rama as an origin myth for the Cholas, which was a solar dynasty like Rama's. The Cholas belonged to the Solar and the Chalukyas to the Lunar race. The former were generally Saivas and the latter were Vaishnavas as they had the boar for their crest. Besides, the Chalukyas were also patrons of the Jainas. Cholas connection to solar race kings consolidated through Rangavimana : Manu's son Ikshwaku cherished the desire of possessing the Ranga Vimanam for the benefit of the people on earth. He consulted his family preceptor, Vasishtha (priest of the Surya vamsha), who advised him to start penance uttering the sacred Ashtakshara Mantra. Accordingly, Ikshwaku started a severe penance which puzzled even the devas, foreboding evil days for them. They attempted to spoil the penance by deputing Maninatha and the celestial nymphs to distract his attention. Indra took the lead in this affair and did not even hesitate to send the Vajraayudha (lightning weapon) to foil the penance. But all failed in their attempts. In disappointment, they prayed to Brahma, to save them from the baffling catastrophe. Brahma on his part approached Ranganatha for advice. Ranganatha consoled Brahma by expressing his desire to go to Ayodhya where he would be worshipped by the descendant of the Solar dynasty for four yugas, and at the end of the fourth yuga he would go to the kingdom of the Cholas in the South, on the banks of the Kaveri, where he would stay for 700 years. At the end, of this period he would return to Brahmaloka. Brahma was directed to part with the Ranga Vimanam to Ikshwaku. Cholas were Kolis : One Gandaraditya in one of the hymns calls himself 'king of Kori' and 'lord of Tanjai'. This means that he belonged to the Chola royal family as per historians. Koris and Kolis are one and the same people. Mudiraj and Muthuraj people are said to be kolis of South India. Koris <=> kolis => Kolas => Colas => CholasGangaikonda Chola : According to the Kalingattu-Parani, Kulottunga's father belonged to the lunar race, and his mother was the daughter of Gangaikonda-Chola (Rajendra Cholan) of the solar race ( surya vanshi ) . It follows from the statements, that the hero of the poem is identical with the Eastern Chalukya king Kulottunga-Chodadeva I., who reigned from A.D. 1063 to 1112; that his unnamed father and mother were the Eastern Chalukya king Rajaraja I and Ammangadevi; and that his maternal grandfather was the Chola king Rajendra-Choladeva or Gangaikonda-Chola. Rajendra chola's troops had marched right upto Bengal and brought the sacred waters of the Ganga with them. This is why Rajendra Cholan is also known as 'Gangaikondacholan' — 'the Chola who brought the Ganga to the south'!. Cholamutharayan was an army chief of Rajandracholan : The Tirumittakkode temple epigraphs are one of the most important documents as far as the political and cultural situation of Nila river valley is concerned. This epigraph is the only evidence to prove the Chola supremacy in 10th Century AD in Kerala, which in turn accelerated the fall of Kulasekharas of Cranganore. The epigraph says that Cholamuttarayan with his army came over to Tirumittakkode (Tiruvittuvakkode - a place where Vittuva or Vishnu is worshipped) and the Vaishnava temple was brought to his custody. The 'Cholasenapati' was the army chief of Rajendra Chola of the 10-11th Century AD. He came over to Tirumittakode, conquered the area where Valluvanadu Utaiyavar had their 'original ancestral house at Arangot, a neighboring village and the temple complex. The Chola muttarayan constructed a temple of Siva in front of the Vittuva temple itself so that the front part of the Vittuva temple is barred from visionof the devotees. The temple - (Siva in the Sanctum Sanctorum in front of the Vishnu's Sanctum Sanctorum - a twin 'Sreekovil' system) is a unique architectural pattern of temple construction seen at Tirumittacode. Incas of Peru : The Incas had their Temple of the Sun God (Peru) much like the one in Konarak in Orissa built by the Cholas. The Chola chieftains (Incas) of America styled themselves as "Raghuvamsa Manickam". This shows that they belonged to the Raghuvamsa of Sri Rama whose ancestor Sibi Chakravarthi was well described in ancient Tamil literature as the Chola king Sembian. This takes us to a very relevant inference that the ancestors of Dasaratha were as much the ancestors of the Tamil - cholas. One other ancestor of Sri Rama, Musu Kunthan, was none other than the Musu Kuntha Chola in ancient Tamil history. This Musu Kunthan's reighn was during the second  Tamil Sangam age 4800-2800 BC.