# The Tamils Eighteen Hundred Years Ago/Chapter 5

CHOLA GENEALOGY.
| | | | | | | | | | | | | A Chola King. (Name not mentioned) | A Chola King. (Name not mentioned) | A Chola King. (Name not mentioned) | A Chola King. (Name not mentioned) | A Chola King. (Name not mentioned) | A Chola King. (Name not mentioned) | | |
| | | | | | | Ver-pahradakkaip-peru-virar-Killi (killed in battle with Kudak-kô-hedunj Chêral Athan) | Ver-pahradakkaip-peru-virar-Killi (killed in battle with Kudak-kô-hedunj Chêral Athan) | Ver-pahradakkaip-peru-virar-Killi (killed in battle with Kudak-kô-hedunj Chêral Athan) | Ver-pahradakkaip-peru-virar-Killi (killed in battle with Kudak-kô-hedunj Chêral Athan) | Ver-pahradakkaip-peru-virar-Killi (killed in battle with Kudak-kô-hedunj Chêral Athan) | Ver-pahradakkaip-peru-virar-Killi (killed in battle with Kudak-kô-hedunj Chêral Athan) | | | | | Uruvap-pahrêr-ilanj-chêd chenni (married the daughter of Alunthûr-Vêl) | Uruvap-pahrêr-ilanj-chêd chenni (married the daughter of Alunthûr-Vêl) | Uruvap-pahrêr-ilanj-chêd chenni (married the daughter of Alunthûr-Vêl) | Uruvap-pahrêr-ilanj-chêd chenni (married the daughter of Alunthûr-Vêl) | Uruvap-pahrêr-ilanj-chêd chenni (married the daughter of Alunthûr-Vêl) | Uruvap-pahrêr-ilanj-chêd chenni (married the daughter of Alunthûr-Vêl) | | |
| | | | | | | Ver-pahradakkaip-peru-virar-Killi (killed in battle with Kudak-kô-hedunj Chêral Athan) | Ver-pahradakkaip-peru-virar-Killi (killed in battle with Kudak-kô-hedunj Chêral Athan) | Ver-pahradakkaip-peru-virar-Killi (killed in battle with Kudak-kô-hedunj Chêral Athan) | Ver-pahradakkaip-peru-virar-Killi (killed in battle with Kudak-kô-hedunj Chêral Athan) | Ver-pahradakkaip-peru-virar-Killi (killed in battle with Kudak-kô-hedunj Chêral Athan) | Ver-pahradakkaip-peru-virar-Killi (killed in battle with Kudak-kô-hedunj Chêral Athan) | | | | | Uruvap-pahrêr-ilanj-chêd chenni (married the daughter of Alunthûr-Vêl) | Uruvap-pahrêr-ilanj-chêd chenni (married the daughter of Alunthûr-Vêl) | Uruvap-pahrêr-ilanj-chêd chenni (married the daughter of Alunthûr-Vêl) | Uruvap-pahrêr-ilanj-chêd chenni (married the daughter of Alunthûr-Vêl) | Uruvap-pahrêr-ilanj-chêd chenni (married the daughter of Alunthûr-Vêl) | Uruvap-pahrêr-ilanj-chêd chenni (married the daughter of Alunthûr-Vêl) | | | | | | | | | | | | | Karikâl-Chola (A.D. 50-95) alias Tiru-mâ-valavan (married the daughter of Nânkûr-Vêl; and died at Kurâp-palli) | Karikâl-Chola (A.D. 50-95) alias Tiru-mâ-valavan (married the daughter of Nânkûr-Vêl; and died at Kurâp-palli) | Karikâl-Chola (A.D. 50-95) alias Tiru-mâ-valavan (married the daughter of Nânkûr-Vêl; and died at Kurâp-palli) | Karikâl-Chola (A.D. 50-95) alias Tiru-mâ-valavan (married the daughter of Nânkûr-Vêl; and died at Kurâp-palli) | Karikâl-Chola (A.D. 50-95) alias Tiru-mâ-valavan (married the daughter of Nânkûr-Vêl; and died at Kurâp-palli) | Karikâl-Chola (A.D. 50-95) alias Tiru-mâ-valavan (married the daughter of Nânkûr-Vêl; and died at Kurâp-palli) |
| Chêral Athan alias Vâna-Varmman | Chêral Athan alias Vâna-Varmman | Chêral Athan alias Vâna-Varmman | Chêral Athan alias Vâna-Varmman | Chêral Athan alias Vâna-Varmman | Chêral Athan alias Vâna-Varmman | | | Sonai daughter | Sonai daughter | Sonai daughter | Sonai daughter | Sonai daughter | Sonai daughter | | | Mâvalattân | Mâvalattân | Mâvalattân | Mâvalattân | Mâvalattân | Mâvalattân | Nedunk-Killi (who died at Kâri-âru.) | Nedunk-Killi (who died at Kâri-âru.) | Nedunk-Killi (who died at Kâri-âru.) | Nedunk-Killi (who died at Kâri-âru.) | Nedunk-Killi (who died at Kâri-âru.) | Nedunk-Killi (who died at Kâri-âru.) | | | | | | |
| Chenk-kudduvan alias Imaya-varmman | Chenk-kudduvan alias Imaya-varmman | Chenk-kudduvan alias Imaya-varmman | Chenk-kudduvan alias Imaya-varmman | Chenk-kudduvan alias Imaya-varmman | Chenk-kudduvan alias Imaya-varmman | | | Ilanko-adikal (author of Chilappathi kâram.) | Ilanko-adikal (author of Chilappathi kâram.) | Ilanko-adikal (author of Chilappathi kâram.) | Ilanko-adikal (author of Chilappathi kâram.) | Ilanko-adikal (author of Chilappathi kâram.) | Ilanko-adikal (author of Chilappathi kâram.) | | |
| Chenk-kudduvan alias Imaya-varmman | Chenk-kudduvan alias Imaya-varmman | Chenk-kudduvan alias Imaya-varmman | Chenk-kudduvan alias Imaya-varmman | Chenk-kudduvan alias Imaya-varmman | Chenk-kudduvan alias Imaya-varmman | | | Ilanko-adikal (author of Chilappathi kâram.) | Ilanko-adikal (author of Chilappathi kâram.) | Ilanko-adikal (author of Chilappathi kâram.) | Ilanko-adikal (author of Chilappathi kâram.) | Ilanko-adikal (author of Chilappathi kâram.) | Ilanko-adikal (author of Chilappathi kâram.) | | | | | | | | | | | | | | | Ched-chenni- Nalank-Killi (A. D. 95-105). | Ched-chenni- Nalank-Killi (A. D. 95-105). | Ched-chenni- Nalank-Killi (A. D. 95-105). | Ched-chenni- Nalank-Killi (A. D. 95-105). | Ched-chenni- Nalank-Killi (A. D. 95-105). | Ched-chenni- Nalank-Killi (A. D. 95-105). |
| | | | | | | | | Killi-valavan (A.D. 105—120) (married Sithâ-thaka, a descendant of Maha-bali: also Peeli-valai, daughter of the Nâga King Valai-vanan) | Killi-valavan (A.D. 105—120) (married Sithâ-thaka, a descendant of Maha-bali: also Peeli-valai, daughter of the Nâga King Valai-vanan) | Killi-valavan (A.D. 105—120) (married Sithâ-thaka, a descendant of Maha-bali: also Peeli-valai, daughter of the Nâga King Valai-vanan) | Killi-valavan (A.D. 105—120) (married Sithâ-thaka, a descendant of Maha-bali: also Peeli-valai, daughter of the Nâga King Valai-vanan) | Killi-valavan (A.D. 105—120) (married Sithâ-thaka, a descendant of Maha-bali: also Peeli-valai, daughter of the Nâga King Valai-vanan) | Killi-valavan (A.D. 105—120) (married Sithâ-thaka, a descendant of Maha-bali: also Peeli-valai, daughter of the Nâga King Valai-vanan) | Peru-nar-Killi (A.D. 120-150) (performed the Râjasûya Yâga.) | Peru-nar-Killi (A.D. 120-150) (performed the Râjasûya Yâga.) | Peru-nar-Killi (A.D. 120-150) (performed the Râjasûya Yâga.) | Peru-nar-Killi (A.D. 120-150) (performed the Râjasûya Yâga.) | Peru-nar-Killi (A.D. 120-150) (performed the Râjasûya Yâga.) | Peru-nar-Killi (A.D. 120-150) (performed the Râjasûya Yâga.) |
CHAPTER V
The Cholas.
Of the personal history of the Kings who ruled the Chera, Chola, and Pandiya dominions, only fragmentary notices appear in the ancient poems which have survived to this day. The same King is sometimes mentioned in these poems under different titles; and different Kings of one dynasty appear to have borne the same name. To collect these detached notices and weave a connected history out of them is not an easy task: and as I attempt this for the first time, it is quite possible that further researches may show that some of my statements are not correct. I shall confine myself in the following account to the history of the Tamil Kings, whose reigns cover the period from A. D. 50 to A. D. 150. I take this opportunity to translate many of the relics of ancient Tamil poetry, of historical interest, which will give the reader a more correct and vivid idea of the customs, manners and beliefs of the people, than what any description of them in my own words can possibly convey.
As mentioned by me already, the allusion in the Chilappathikaram to the fact that Chenkudduva Chera alias Imaya Varmman was contemporary with Gajabahu of Ceylon and the Karnas of Magadha, forms an important landmark in the history of Tamil literature. It is stated in the same poem that Chenkudduvan was over 50 years of age when he invited Gajabahu to attend the consecration of a temple to Kannaki at his capital Vanji. Gajabahu was King of Ceylon from A. D. 113 to A. D. 125. Supposing that Gajabahu visited the Chera capital in the last year of his reign, Chenkudduvan who was then 50 years of age should have been born about A. D. 75. His mother was the daughter of Karikal Chola. The date of birth of the latter should therefore be fixed at least 40 years, earlier than that of his grandson Chenkudduvan. It may be safely assumed that Karikal Chola was born about A.D. 35. It is said that Karikal ascended the throne when he was quite a youth and that he ruled the Chola Kingdom for an ​unusually long period. The period of his reign may therefore be fixed about A. D. 50 to A. D. 95.
Karikal was the son of the Chola Prince Uruvap-Pahrêr-Ilayon or Ilanj-chêd-chenni. His father had died before he was born, and rival claimants seized the Chola throne, and conspired to cause his death by fire. He escaped however, but his feet were scorched and blackened, and henceforth, he was known as Karikal or “Black foot.” His uncle Pidarth-Thalayan assisted him in regaining the throne of his ancestors. Brought up in adversity, he had early learned lessons of wisdom, and proved to be one of the wisest and most powerful of the Kings of his period. An anecdote of his youth is recorded which shows his ready wit and independence of mind. In those days the King was also the supreme judge in all Civil and Criminal cases. An intricate case had come up to Karikal for decision. His aged ministers appeared anxious about the result The youthful king understood the meaning of their looks. He retired at once into his private apartments, and there, tied false grey hair on his head, and appeared back in Court, in the disguise of an old man. Resuming his seat on the throne he examined the parties so skilfully that from their own answers he was able to pronounce a correct judgment, which elicited the applause of his grey-headed ministers.
Karikal was a great warrior. In his first battle on the plain of Vennil, he defeated the combined armies of the Pandya and Chera. The Chera King Athan I who commanded his own forces, was wounded on the back. As this was considered in those days an indelible mark of cowardice, the valiant Chera unable to bear the disgrace, sought a voluntary death. The bard Kalath-thalaiyar who was with the Chera army at the engagement, mourns over the defeat of his King, and describes the gloom of his sorrowing subjects, in the following verse.
“The drum no longer thunders. The lute has forgotten its music. - The large milk pans now lie empty. None tastes the ​honey collected by the busy bees. No longer the farmers plough their fields. No more is there any festive gathering on village lawns. Like the sun who sets behind the hills, when the full moon rises in all its splendour, our valiant King wounded on the back by a rival Monarch, has laid aside his sword in disgrace. (and seeks death by starvation) alas! HQW sad and cheerless are these days.”
Another bard Vennil-Kuyathiyar who was with the Chola King, appears to have been also struck with the unlucky fate of the Chera and addressed Karikal as follows. “Oh! descendant of that warrior who sailing on the wide ocean compelled the winds to fill the sails of his ships. Oh! Karikal Valava. Lord of mighty elephants! Who hast displayed thy valour in this battle. Is not he, even nobler than thee, who ashamed of the wound on his back, starves, without food, to gain a glorious death?”
Karikal defeated a confederacy of nine princes in another battle. He rooted out the line of Shepherd Kings, and brought under his sway all the tribes of the Oli-Nagas and AruValar. He subdued the Kurumbar a nomadic tribe. His kingdom extended beyond Kanchipuram, which town he enlarged and beautified. He is said to have been in terms of friendship with the Kings of Avanthi, Vajra and Magadha? Later poets in their dreamy eulogies of this great King credit him with the feat of having carried his arms up to the golden Meru, and planted his tiger standard on the summit of that mountain, which is spoken of in Indian legends as the centre of the Earth. The periodical freshes in the Kaviri river used to inundate a great portion of the Chola country; and so frequently did this happen, that it was known as the Punal-Nadu or the “land of floods.” Karikal who had defeated his enemies and consolidated his empire, now turned his attention to the improvement of his dominions. He formed the grand plan of controlling the frequent floods which wrought much damage in Punal-Nadu. He commenced at once ​to raise high banks along both sides of the Kaviri and constructed sluices and canals to distribute and regulate the water supply. The irrigation of the countries watered by the Kaviri was improved to such an extent that it was a common saying that every grain sown there yielded a thousand-fold. Karikal’s sagacious mind was not slow to discover that the position of his capital at Uraiyur, so far from the Sea Coast, was disadvantageous to commerce. He therefore fortified Kavirip-paddinam the grand emporium of trade at the mouth of the Kaviri, and made it his capital. The impetus given to commerce and agriculture by his wise measures speedily bore fruit, and his country became so wealthy and prosperous that his grateful subjects ever afterwards called him “Karikal-Peruvalathan” or “Karikal the great Chola.”
Karikal was also known by the name Perum-Thiru-Mavalavan. Towards the close of his reign, the Pandiyan King Velliampalathu-Thunjia-Peru-Valuthi appears to have gone on a visit to Karikal. When the two monarchs were seated together, the poet Kari-Kannan of Kaviripaddinam addressed them as follows :—
“Thou art the Lord of the Kaviri whose floods carry fertility (to many a land)! This King is the lion of the warlike race of the Panchavas, who, not disheartened by the death of his elders, valiantly protects his good subjects, like the long shoots of the shady baniyan tree, which strike root in the ground and keep the tree alive although the parent trunk is withered; and who though young has speedily scattered his enemies like the thunder bolt which smites whole broods of serpents. Thou art the warrior of Uranthai, where charity abides! This King unlike other monarchs, whose realms can boast of only well watered fields and plentiful harvests, is Lord of the sandal trees of the hills, the pearls of the sea and the three thundering drums, and rules with mercy the city of Kudal, which is the seat of Tamil learning. Majestic like the two gods, one of whom, fair in complexion, bears the flag of the Palmyra (Baladêva) and the other of dark hue, whose weapon ​is a wheel (Vishnu). You both are now terrible to your enemies. Is there anything more pleasant than the friendship of two great Kings like you. Pray, listen to my words. May you be famous for ever! Each of you is powerful enough to contend with the other. But if you do not break your friendship, you would not fail to conquer the whole of this sea girt earth. Therefore be good, be just to each other, and as your ancestors did, listen not to the evil counsels of those who wish to divide you. Let your friendship last for ever, as warm as it is this day. May your lances be victorious on every battle field! May the flags of the striped tiger and of the fish wave on the top of every mountain in your eflemies’ lands!”
His generous nature and munificence to the poets who visited his court are well depicted in the poem Porunar-ârruppadai which was composed by Mudath-Thâmak-Kanniyar, about the close of the King’s reign. The poem is written as if it is addressed by the author to another poet whom he advises to visit Karikâl, describing to him all the kindness with which Karikâl received the author. It is very interesting, as it brings out clearly the cordiality with which Tamil Kings treated poets in this ancient period; I give below a translation of the poem omitting such parts as are not interesting to the general reader :—
“Oh! Minstrel! Ever ready to quit the town thou visitest as soon as the festival hold in it is over! When thy amiable wife graceful as the peahen; her hair dark and glossy; her forehead bright as the crescent moon; her eyes gentle and melting under brows arched like the death dealing bow; her lips rod like the petals of the Ilavam flower; her voice sweet as music; her teeth brilliant like rows of pearls; and ears heavy with jewels and hanging like the loops of scissors used in trimming the hair; her neck slightly bent with modesty; her slender fingers: fair as the Kanthal which blooms on the tops of lofty mountains * * * when thy wife played on the late with the fingers now softly. touching, now deftly gliding over and anon rapidly striking its chords and sweetly sang a hymn, then didst thou devoutly sprinkle ​water and offer thy prayers tO the gods of the forest, for a safe passage through the woods where wild elephants roam and where leafless trees afford little or no shade to the travellers weary and footsore. Blessed be thou chief of minstrels! Thy good luck has brought thee hither, and saved thee the trouble of wandering into inhospitable regions. May thy life be prosperous! Master of the seven strings of the lute! If thy desire be that thyself and thy family should get rid of poverty which has oppressed thee sorely hitherto, get up without delay.
“Like a hungry bird seeking a tree laden with ripe fruits, I went one early morning to the gates of a King’s palace, and without waiting to ask the permission of the gate keepers I entered the palace. Though faint and weary with my journey, I felt at once relieved and filled with joy. I drew near to the Monarch and began a song, sounding a small drum which I carried in my hand. He addressed me at once as one who had long known me and spoke so kindly, that begging at his gate was, I felt, no disgrace. He caused me to be seated in his presence and looked at me so benignly that my frame thrilled with unspeakable pleasure.
“My patched clothes wet with sweat, in which nits and lice held sway he caused to be removed and clad me in fine flowered muslins. His smiling handmaids adorned with jewels poured out in golden cups intoxicating wine, and I drank until I forgot my sorrows and fatigue; and laid me down to rest a while. When I awoke I felt no inconvenience except what was caused by excess of drink. Indeed I felt so happy that I could not believe the change and thought I was in a dream. But I was soon satisfied that it was reality.
“Hearing my pupils singing his praises he sent for us, and as we drew near and saluted him in the mode usual on such occasions, he made us eat of the flesh of goat spitted and roasted, till we could eat no more. Then, sweetmeats of various forms were set before us, and as we feasted, beautiful dancing girls with lutes in their hands sang and danced to us. Several days having passed in feasting and drinking he desired that we should eat of rice, and a feast of rice boiled in milk and other sweet preparations was spread before us, and we ate until we were full unto the throat. We spent our days in this manner till, like the ploughshare which hath often ​furrowed hard soil, our teeth became blunt and food and wine were no more welcome. Then, one day, said I gently, Oh ! King who levieth tribute from all thy enemies, give me leave to go back to my native village. Looking at me as if he was displeased, he said, “art thou then departing from us so soon.” He then presented to me elephants male and female, and their calves shambling in gait, and I received what I thought proper, and departed bidding farewell to poverty for ever.
“The generous donor was the son of Urava-pahrêr-Ilayôn who wields the ever victorious spear, terrible in his anger, like Muruga, the God of war; who was born entitled to Kingship even from his mother’s womb, who has compelled his enemies to serve him, and has spread distress in the countries of those Kings who did not seek his friendship—as the sun rising from the ocean increases in brightness and splendour, so from his youth, ever growing in strength and valour, he now, mighty as Yama, the God of death, bears on his shoulders the weight of a matchless empire. Like a young lion which in its first chase kills a mighty elephant, so in the first battle on the field of Vennil, he smote the Pandya and Chera Kings. He is the great King called Karikâl Valavan who wars the bright garland of atti flowers.
“If approaching the great King thou worship his feet, he would look on thee tenderly as a cow watching its new born calf. Before be listens to thy song, he will clothe thee with silk, and give thee to drink of wine in cups of gold. He will feast thee all the days of thy stay, and when thou departest he will tie golden lotus flowers on the knot of hair on thy head, and to thy wife he will present necklaces of gold and pearl. He will give thee a chariot whose top is made of ivory, drawn by four milk-white steeds with flowing manes coloured red; and many elephants and well watered villages he will give thee. If thou handest over to thy followers the presents thou hast received, and hasteneth thy departure, he will, reflecting that nothing in this world lasteth long, unwillingly part with thee, and graciously go forward seven paces with thee, and ask thee to mount thy chariot and then bid thee farewell.
“Such is the king who has long reigned over the Chola Kingdom: who even when young, dispensed justice to the satisfaction of the old: whose long and blameless reign lull of love and ​mercy to his subjects is renowned throughout the world. May he live for ever!"
The foot of Karikâl, lord of the land of floods, where honey bees form their hives on stalks of corn--which was raised to step on the three worlds, has measured only this earth : for, alas ! it was scorched by fire.”
Verses addressed to him by the poets Uraiyur--Maruthuvan Thâmotharanar and Konaddu-Erichchalur-Mâdalan—Mathurai - Kumaran also are found in the collection of ancient poems known as Pura-nânûrû.
Karikal Chola's daughter Nar-Sonai was married to the Chêra King Athan II. and became the mother of Chenkudduva Chera and of Ilankô-adikal, the author of the Chilappathikaram. The poet Karunk-kulal-âthanar who was present at the death of Karikâl gives expression to his grief in the following stanza :-
“He who stormed his enemies' forts dauntlessly; who feasted his minstrels and their families and treated them to endless draughts of toddy; who guided by priests learned in their duties, and attended by his noble and virtuous queens, performed sacrifices according to Vedic rites, in sacred spots which were walled round, and in the midst of which stood the tall sacrificial pillars which were crowded by vultures: He, the great and wise king is alas ! no more. Poor indeed is this world which has lost him. Like the branches of the vengai tree, which stand bare, when their bright foliage has been cut down by shepherds to feed their cattle in the hot season, are his fair queens, who have cast off their jewels."
Karikâl was succeeded by Chedchenni Nalank-killi about A. D. 95. He was an amiable and accomplished prince and was therefore called Nalankkilli, or “the good Killi." His predecessor having left the kingdom in a most prosperous condition, Nalankkilli had only to maintain it in peace and good order, but he was anxious to invade neighbouring kingdoms and extend his own dominion. The poet Kovur-Kilar addressed him as follows when he was encamped with his army on one of his expeditions :-
​“As true wealth and happiness follow in the wake of virtue, the umbrellas of thy two rivals (the Pandia and Chera) follow thine, which is resplendent like the full moon. Ambitious of fame thou wouldst stay nowhere but in thy camp. Thy elephants whose tusks are blunt with battering the walls of thy enemies’ forts, chafe at being idle and are restless. Thy soldiers who wear the warriors’ anklets are eager to march, though they have to cross wide forests to reach thy enemies’ lands. Thy war steeds, starting from the eastern sea stay not till the waves of the western ocean wash their hoofs, and northern kings, trembling with the fear that thou mayest march against them, watch (their frontiers) with sleepless eyes.”
His frequent absence from his capital appears to have weakened his authority over the younger members of the royal family; and Neduñkilli, a Choia prince, was induced to revolt against him. He took possession of the capital, Uraiyur ; but the king, hearing of this rebellion, hastened to Uraiyur and laid siege to the fort. During the siege, a minstrel Ilanthathan, entered Uraiyur, and Nedunkilli suspecting him to be a spy, was about to seize and kill him, when, the poet, Kovur-kilar pleaded for the minstrel and saved his life. The stanza addressed by him to Nedunkilli on the occasion is as follows :—
“They fly like birds and cross many a forest in search of patrons and sing their praises as best their tongue can speak them: pleased with what they get, they feast with all their train; eat without saving, give without stinting and pine only for honor :— the minstrel race who live on what others willingly give them. Do these ever think of doing evil to others ? No ! Exulting in their triumphs over rival bards, while their rivals’ faces are cast down, they walk proudly, as they have for their patrons great kings of this earth like thyself.”
From Uraiyur, the rebel prince fled to Avur, another fortified town in the Chola kingdom. Nalankilli pursued him thither and besieged Avur. The siege continued so long that the inhabitants were reduced to starvation. The miseries endured by the people and the army in Avur are described in the following stanza :-
“The male elephants that have not been led along with ​their females to bathe in the lakes outside the fort, nor fed with balls of rice mixed with butter, chafe at the posts to which they are chained, and rolling on the ground trumpet loud as thunder. Children cry for want of milk, women tie their hair without flowers, people weep and wail for want of water to drink. To stay here any longer is, alas! Disastrous! Thou master of fleet steeds! If thou wouldst be just, open the gates and give up the fort to thy King, if bent on war, lead out thy soldiers and fight the enemy. Doing neither, to close the strong gates of the fort and to shut ourselves within these high walls is shameful indeed.”
The poet rebuked Nedunkilli for not obeying the King and succeeded eventually in reconciling the rebel prince and the King. One of the stanzas uttered by him is as follows :–
“He does not wear the white flowers of the Palmyra. He does not wear the garland of the dark Margosa. You wear a wreath of the Ar, and so does he who wages war with you. If one of you loses the battle, it is your royal race that loses. It is not possible that both of you can win. A war between you is ruinous to your ancient house. Alas! how cruel is this evil war which makes your enemies rejoice.”
It wa the custom in this period for each King and his generals to wear on the battle-field garlands of a particular kind of flower, to distinguish his party from that of his enemy. The Pandya wore the flowers of the Margosa, the Chera those of the Palmyra, and the Chola the flowers of the Ar. In the stanza translated above, the poet says, that it is not the Pandya or the Chera that fights with the Chola, but a prince of the Chola family, as both wore the garlands of the Ar.
Distracted by civil wars, the Chola Kingdom was not very prosperous during the reign of Nalankilli. He was wanting in some of the qualities necessary for a successful ruler. If he was good, he was also proud of the resources of his Kingdom and boastful as may be seen from the following stanza composed by himself :–
“If gently approaching my feet, one prays for a favor, I shall grant him even my ancient Kingdom, nay, I shall risk my ​life for his sake. If slighting the strength of the mighty, any one is so senseless as to oppose my will, he, like the fool who stumbles on a sleeping tiger, cannot escape with his life. If I do not attack such men, and destroy them, as a huge elephant tramples under it feet a tender sprout of the bamboo, may I delight in the embraces of harlots with flowing hair, whom the good ever shun.”
He is said to have captured seven fortified towns in the Pandyan Kingdom. There is no other record of his having added any territory to his dominions He appears to have died after a short and troubled reign. The following stanza, in which the poet Muthukannan Chathan exorted him to be gracious to those who visit his court is interesting :—
“Mark those born in the noblest families, faultless as the lotus flower, with a hundred petals, who have ruled this earth. Few of them are famous in song or story. But many have dropped unhonoured like the dry leaves of the lotus. The great, whose deeds are the theme of poets’ songs, move on aerial chariots, we are told, in the other world. Oh! my sire, Ched-Chenni-Nalankilli! that everything decays and grows by turns: that everything dies and is born again, even the ignorant in this world may learn from the Moon, which visible, to all (waxeth and waneth by turns). Therefore be gracious to all who seek thy favour, whether they be strong or weak. May thy enemies be those ungracious wretches who never help others but live for themselves.”
On the death of Nalank-killi, Killi-Valavan succeeded to the Chola throne. His right to succession was however disputed by other princes of the Chola family. No less than nine of the prince revolted and sought to divide the kingdom. But Killi-Valavan’s cousin, Chenkudduva-Chera promptly came to his assistance, defeated the confederate princes at Nêrivâyil, and established Kalli-Valavan’s authority. Killi-Valavan then attacked Malayaman, the chief of Malâdu. This chief had evidently assisted the Chola princes who rebelled against the king, and the latter therefore resolved to crush his power. He defeated and slew Malayamân, and seized his sons, who were of tender age, and intended to throw them under the feet of elephants to be trampled ​to death. The poet Kovûr-kilar interceded on their behalf, and addressed the king as follows :—
“Thou art the descendant of him who saved the pigeon and others from distress. These young boys are the children of one whose tribe is famous for its patronage of the learned. Afraid of the ferocious elephant, they shed tears and are now gazing in fright at thy Royal Court. Having, listened to my words, thou mayest do whatever thou thinkest proper.”
Killi-Valavan invaded the Pandyan territory and advanced up to Madura, but was defeated under the walls of that town by Palayan Maran, the Commander of the Pandyan army. After the death of his cousin Chenkudduva Chera, the Chola King marched into the Kongu country which formed part of the Chera dominions. The resistance offered by the Chera forces was so weak, that the Chola King led his army to the gates of Vanji, the Chera capital, without any difficulty. The Chera King was afraid to venture out of the fort, and Killi-Valavan destroyed therefore the buildings, fields and gardens outside the walls of the town. I translate below some of the verses addressed to the King by the bards who accompanied his army :—
“Like a thunderbolt which scorches and burns up the trees on a mountain, underneath which lies concealed in a cave, a venomous five-headed serpent, thou descendant of Sembyan, who once generously saved a pigeon! Lord of the victorious lance and gallant army! while he, the master of many elephants holds the fort, the walls of which are impregnable as if made of brass, in the deep and broad moats surrounding which are deadly crocodiles—thou destroyest all that is good outside the fort.”
“Thou descendant of him who to save a pigeon had himself weighed on a pair of scales made of ivory, no act of charity can increase thy fame. When we think of thy illustrious forefathers, one of whom stormed the wondrous castles which hung in air, no victory can add to thy prowess. As thy courts of law at Uraiyur ever decide impartially, no act of justice on thy part can enhance thy merits. Thou Valava, lord of the fleet war steeds, who wearest garlands of the Ar, whose powerful arms are as strong as iron in smiting thy enemies, how shall I sing of thy might, when thou dost ​besiege Vanji to conquer the Vânavan, lord of the handsome high chariot, who has set his flag of the bow on the lofty Imaya mountains which yield gold.”
“Whether thou killest or savest, thou knowest best what thou shouldst do. But it is shameful that thou should, with (thine army and) drums decked with garlands, wage war with a King who has (like a coward) shut himself up in his capital, while the sound of the felling of trees—with the long handled axe whose edge is sharpened by the blacksmith’s file, on the sandy banks of the Porunai, where young girls wearing bracelets and sounding ankle-rings used to play with Kalarchi nuts of golden colour— echoes in his place within the fortified walls.”
Killi-Valavan first married Peelivalai, the daughter of the Naga King, Valaivanan whose territory lay on the Western Coast of Ceylon. Subsequently he took for his consort Sithathakai, the daughter of a King (probably of Mahishamandalam, or the modern Mysore) who claimed, to be descended from Mababali, the mythical King to conquer whom the god Vishnu is said to have been born as a Brahmin dwarf. By Sithathakai, he had a son named Udaya-Kumara who grew up to be a handsome and promising youth but was murdered one night accidentally. The King then appears to have sent for his other son born by the Naga Princess. She sent her son in a merchant vessel which sailed from Manippallavam to Kavirippaddinam. On the way, on a dark and stormy night, the passengers landed on an island and there they left the prince in the dark, and sailed again when the weather cleared. Finding afterwards that the prince was missing, they searched throughout the island and the neighbouring coasts, but without success. The sad news of the loss of the prince reached KilliValavan just about the time that the festival of Indra was to. commence. The King neglected to perform the festival and went in search of his son. A sea wave rushed over Kavirippaddinam and destroyed the town. It was believed by the superstitious people of that age that Manimekhala or the goddess of the ocean sent the wave to punish the people for their having not performed the festival of Indra, the King of the gods. Killi-Vallavan died ​shortly afterwards at a place called Kula-murram. One of the poets present at his death expressed his feelings as follows:-
“The messenger of death, who took the life of Valavan, lord of the strong chariots and conquering legions, would not have escaped the King’s wrath, if he had come like one commanding or ready to seize the King. No, he should have come begging for the life of the King with raised hands like a bard singing his praises.”
Killi-Valavan was succeeded by another Killi who was known as Rajasuyam-Vedda-Peru-Nar-Killi. He performed a magnificent sacrifice and invited to the grand ceremony the neighbouring Kings, Ugrap-peru-Valuthi and the Chera King Ma-Ven-Ko or the Fair Prince. The poetess Avvaiyâr who was present at the ceremony addressed as follows the three Kings who were seated together :-
“Ye Monarchs! lords of the bannered chariots and white umbrellas, may you ever, as you have done to-day, shower into the outstretched hands of Brahmins golden flowers with water: drink of the sweet liquor which your servant maids glittering with jewels hand to you in golden cups, and bestow costly gifts on the poets who sing your praises. Only the good deeds that you do now will help you when you depart this life. You three seated together in royal state are now like the three sacred fires which the twice-born preserve day and night, with ceaseless vigilance. May you be blessed with health! May you live for many many days as countless as the stars in the sky and the rain-drops in heavy showers !”
* ↑ Chilapp-athikaram. XXVIII—129-130.
* ↑ Porunnar-arrup-padi—130.
* ↑ Third stanza, at the end of Porunar-arrup-padi.
* ↑ Palamoli.
* ↑ Palamoli—21, Manimekhalai—IV. 106-107.
* ↑ Ibid.—66.
* ↑ Akam—124—Paranar.
* ↑ Paddinap-palai II. 274-275.
* ↑ Akam —140 —Narkirar.
* ↑ Chilappa-athikarani-V. II. 99-104.
* ↑ Kalingattup-parani.
* ↑ Chilapp-athikaram—X, 11. 108-111.
* ↑ Paddinap-palai, 11. 285-288.
* ↑ Ibid I. 299—the second stanza at the end of Porunar-arrup-padai.
* ↑ Puram—Stanza 58.
* ↑ Pornnar-arrup-padai.
* ↑ I have followed to a great extent the translation by the Hon Comarasawmy, J. R. A. S., Ceylon Branch, Vol. XIII., No 45.
* ↑ Puram 60 and 197.
* ↑ Chilapp-athikaram XXX. 173 to 183
* ↑ Purum 224.
* ↑ Puram 31.
* ↑ Kovur-Kilar, Puram, 47.
* ↑ Ibid. Puram. 44.
* ↑ Ibid, Puram, 45.
* ↑ Purana, 73.
* ↑ Ibid, 27.
* ↑ Chilapp-athikaram XXVII. 11. 118 to 123.
* ↑ Puram, 46.
* ↑ Akam, 345 Narkirar.
* ↑ Puram, 37.
* ↑ Ibid, 39.
* ↑ Ibid, 36.
* ↑ Mani-mekalai XXIV 1. 54 to 57.
* ↑ Ibid, XIX. I. 51—55.
* ↑ Ibid, XX. 1. 107.
* ↑ Ibid, XXV. I. 196.
* ↑ Puram, 226.
* ↑ Ibid, 367.