1 f i 7 j. • «
Chapter IV
HISTORICAL AND CULTURAL ETHNCQRAPHY
Introduction Having studied the place names in an earlier chapter, it is proposed to deal with personal names in the following pages.
It can be pointed out that, as in the case of place names, there has been no study of names of histo» rical persons as against traditional figures. There fore, what is being attempted aspires to be the com prehensive study of the personal names from the South
Indian historical records.
It may be pointed out here that the stray articles of Nilakanta Sastry ’ titled* some Pallava Inscriptions' and ' Somaskanda in Pallava Sculptures based on the in- scriptional evidence also are such that they carve out the path that finally leads to the ethnographic study of the Pallavas. Statements in the first article such as * Saiva revival was in full stride by middle of the Pallava period of rule* and the ’ inscriptions which tell us more about kings and officials than about the common people* and that in second article like the ’ the several inscriptions of the Pallava dynasty throw much light on the abiding religious faith of the king* are amply justified in the Pallava records ethno-
a • 1 ^' r t i;
-graphically studied. The Pallava personal names reveal both what they mean by themselves and by their components. The
character of the Pallava culture and, thereby, of the
South Indian Culture is reflected in the personal names
more than in place names. In fact, the Pallava religion
and culture is best expressed in their personal names.
As the epigraphs in which occur the Pallava per
sonal names, vary in their languages such as Prakrit,
Sanskrit, Tamil and Telugu, the names also, linguistic
ally differ. But, our essential concern is only with
the ethnographic traits of the names as viewed in the
historical and cultural perspective.
The South-Indian Svstwi of naming and names
The South Indian system of naming and names are
quite distinct and the distinction is more in the system
of naming them in the names themselves. Even the system
of names differs from the rest of India in the early
Sangam age. From the later or the post Sangam age,
though not the system of naming of the Sanskrit periods 1 Vedic Sutra, Smriti and Nibhanda, the Sanskrit names
have come to influence the South Indian system of names.
1 Kane P.V ., Naming of a Child or a Person’ , IHQ. XIV (1936), pp. 224-U. G n
How the system of South Indian naming is unique is clear in that it defies the order of prefix, proper name and the suffix except those names where are the Indo-
Aryan linguistic elements. In fact, there are composite names both Indo>Aryan and Dravidian which allow only partial order of proper names and suffices. Only the
Indo-Aryan names have a scope for demarcation of proper names and suffices. This disparity is found, even, today between the names of the South and of the non-South Indian region. While there is a regular system, according to which, the first name is the personal name, the second father’ s and the third the family’ s adopted by the non-South Indian region, what is adopted in the South defies uniformity and permits deviations. Thus the modern disparity can be traced back even to ancient
South India,
Thus, when there can be given an order of prefixes, proper names and suffices wherever there are Indo-Aryan linguistic elements in the name structures, the same order is not possible in the case of purely Dravidian names except those where cultural significance is
Indo-Aryan in its origin namely the Dravidian names of the Brahmins. This establishes the influence of the
Indo-Aryan system of naming on some sections of the
Society with Dravidian names.
While the Indo-Aryan and composite names are those '1 n
of the Brahmins and of Royalty, it is true of the resi duary names too except those of the names of the indi genous tribal chiefs of the pre-Pallava times and the commoners which are, naturally, in a language, Dravidian and indigenous to South India - Tamilnad. The signifi cance of the pre-Brahmanical names of the Sangam litera ture is quite indigenous and has much in common with the Dravidian names. Thjts is the South Indian system of naming and names.
The Pallava Inacriptlonal Personal Names
From the point of the social order, as indicated earlier, the Pallava personal names fall broadly under three categories. They are the Brahmin names, the names of Royalty and the residuary names. Among the residuary names, there is more of reference to the indi genous tribal chiefs and the royal attendants than to the common man. Though, in number, the royal names are more than the non-royal names, in variety and significance, the Brahmin-names stand foremost as many royal names are repeated. It is so, because, there are Pallava kings of the different periods with the same names. It bas to be noted that, in the case of the Brahmin and imperial names, barring a few Tamil names, the linguistic differ ence among the names Sanskrit, and Telugu does not
tTie 1 This/writer is able to state in the light of his consultation of the personal names of some of the works of the Sangam Literature already referred to in Introduction, affect the cultural significance of names much since, finally, the origin of the cultural significance of all the Dravidian names almost including most of the Tamil names has to be traced to that of Sanskrit names. But it is not true of the Early Sangam names. That there are a few Tamil names of the higher caste of the Society including the Brahmin-names which differ from the
Sanskrit names both linguistically and culturally is due to the fact they retain the remnants of the indigenous culture of Tamil-Nad of the Sangam age, We find the same kind of indigenous Dravidian culture influencing the other Dravidian names Telngu in a less degree than in the case of Tamil names as they are found in records scattered over an area forming part and nearer to the empire of the Brahmanical powers of the Deccan like the Satavahanas.
The Names of the Brahmins
The names of the Brahmins dominate the entire group of Pallava personal names both in revelation and multiplicity. The author feels that the Brahmins should be studied separately. In ancient times, there was san ctity to the caste system and the Brahmins, as priests only, were held in honour in the society. Therefore, the Brahmins, who were esteemed by the royal patronages, through grants, should not normally be studied along with 1 7
the common people. The concept of *the common man’ is purely an economic and modern concept and it can be applied to the Brahmin community of to-day when the
Society is conditioned essentially, by economic factors than by the other factors like caste and tribe. It is, perhaps, from this angle that Nilakanta Sastri, referring to his study of the Pallava records has made the observa tion that ’ the inscriptions tell us more about kings 1 and officials than about the common people*.
Thus the study of the historical - cultural ethno graphic character of the Brahmins of the Pallava times itself will go a long way in deciding the historical and cultural ethnography of the Pallavas themselves.
Before dealing with the cultural ethnography of the names proper both Aryans and non-Aryans, it can be said that, as in the case of cultural geography, the names proper and the suffices help a long way in knowing the ethnographic traits of the very people in whose names they are found. From the above classification of the names, it is clear that the Indo-Aryan names are more. The names of the most dominant community of the
Brahmins are both Indo-Aryan and Dravidian. A few are exclusively Indo-Aryan or Dravidian too and a few more are both Indo-Aryan and Dravidian. The Indo-Aryan names
1 Sastri K.A.N,, ’ Some Pallava Inscriptions in the Hindu Weekly Magazine, July 23, 1961. For details see Sastri H .K ., S .I .I ., Vol. II, Pt. V, p. 531.
1 h 1-*^ L; U- Wv h , rv- rn are Sanskrit and Prakrit, while the Dravidian names are
Tamil, and Telegu,
The Indo-Aryan. Dravidian and Indo-Arvan Dravidian names of the Brahmins
TondantPt^am Plates
Of the names of the Brahmins, one third are found in the Tondantottam plates which is the most revealing of the Pallava records from the angle of the study of the Brahmins and what is found in the plates is the re flection of the social status of the Brahmins of Pallava times in its essence and the other records only supple ment, Therefore, the study of the Pallava personal names of the Brahmins found in the plates in all its aspects including their association with gotras and Sutras is essential before the other names found in the rest of the records are taken up. It is significant that there is fouhd no ’ Pravara* in any of the Pallava records,
^SkhS is an equivalent to * sutra* is found in two records \ ^ only ’ Pikira* and ^Vilavatti’ ,
The Pallava Personal name components
Indo-Aryan
Normally the names proper precede the suffix but 1V not always as In the case of the names like Su/yajRa where the name proper follows the prefix *Su* there being no suffix. Thus, at times there are all the three,
, the prefix, name proper and suffix but at other times they remain as prefix and name proper or as name proper and suffix. Another feature is that they overlap each other and, therefore, the selection of the prefixes, the names proper and the suffices of the name components is flexible.
The constituents are Indo-Aryan of which are com posed the Indo-Aryan and composite names. The etymolo gies are to be understood with reference to the context that is with reference to what the other components stand for and forming part of the name, as an unit.
Otherwise any anatomical survey will deprive us of an integrated and comprehensive picture of the name.
The notable features of the Pallava personal name components are that not only they take any of the constituencies of a name, they are also found in names not of particular community but of different strata of the society. In other words they are found scattered over the classes of the society Brahmin, royal and resi- duary but limited. The following taluks will indicate the social distribution of the Pallava personal name components as prefix, proper name and suffix. CO to h C a o I a, o o
a .
CO H -O CO (D > » -P >» O 41 .P U C tfSS H O >» I > a . CO X
CO X
CQ a •H I I o, cfl H
a .
10 10
c*>
C^ c\« iHs t o ,—^ 0 •b vO iH a s ,— ^ rr\ rH 0 iH t o 0 iH p !0 —* oi 10 ON P 1 cr\ « 2 Ia
rO bO a (0 a oa I o. « o a o oa ■d « 3 C •H oC o CO ' 3 ’S >»+a ►. O « -P -HH o ct I a, M o>> a (0 O ct « 43 Vi TJ P a.• S3 t>!
CO (0 c •H a I a, H I Cl,
s C^ to o 0 \0 o r-l •> I iH 1 to « l> CM c^ N vO I cv lOvO ON ON O o % 1 o ^^ ON I tS 02 CM 10 to H 0 k t o o P Oi C^ r- - - r - ^ U) fl 0 Ik4 —' ON o cO I—• CO 4 a> M CO ON > £J c 1 cO CO CO ?3 - (« O 0 (0 CO (0 •H g X! tJ ::3 +>• CO tJ iH (0 a > ► 5 t3 c: +J* +> CO §• O +> CO CO 13 a cd -d CO ICO a (4 « J3 S i J3 l§ .1 § (0 O. QU 1u a O o o O Q Q 177
CO
a u « a S5 o I cu a o o 9 a G o T) 9 3 C CO •H iH TJ C« C S-P >» O o
CO
as I cu.
a,
vO Oi H sO r I ON CM :> H H iH vO j H 3 -i- m u? to a> H cv to O CO - t vO c^ Oi O' r - H NO H cx H •k —- d (0 «* 1 H 'O t 3 CO NO ' 0 i H
CO to u o c ss o I a. o o I
Oh
CO
O -ri Pi o o >10. 03 m o XI C a P i O (S (0 JS Vi T3 ■p o c •H CO
CO n c ■H s s : I ’§ 1=^
10 <0
«n C^ CO (0 (4 0> oc s; o I o a. CO H ® 05.P >» O -H H « O Ctf n o<0 o sI s C a cc: a< O C0 (0 ^ TJ +> O ou cd ^cu CO OU X H o to t o vO U 3 0 CM CM lO o •« vO .— % PH to CM ON <*\ C^ CM CM vO t> tO CM O U5 -4- O P m ^ ^ CM O ■P to •> CM m P vO C^ ON lO i .— ^ CM NO o to to to CM n -4- CM ■p vO t ' CM CM rH 2 « CM CM ON CMvO CM +> CVJ •—' H U3 H CM Cd H a (0 -4- CM1 (0 (d « (d o M C -H CM CO 0 (d > c c ce •H C* — ^ q> cd ► « T J > c« O O i—i* C* ► CO Ik X5 Cd CO d 09 iH (0 0< 3 (0 y CO t 3 iS u S i c » •H H (4 S « u HO C H C -d jq c (d o o Cfl i(d « o :s :3 § a K0 w -% (d CL, a, o he: iei S s : 33 '.a! 1 R:^ CO (0 0) c o c 2 : U) I (« o Oh a o « c Oh c o tj o 3 T3 c H ■H S XI P C h S o o s . * E « •P S3 OD 4 tK I C *H p CU X O O H (0 O C0 h to > , P«l, CO n c CO s s I di H H <»> NO -if to to c*\ O -d- c2 C^ O r<^ o -4- O c*\ P to O vO vO P o c^ 1 R CO to lU « oc a o I o a. « a aQ» t S a CO c ca jcs o x » « d c o tJ •H u 0> ■ P 'Z, c SQc >H ( d 4i > t a, I O O O H O n o c0 h CO s c n o a. cd (h Oh JS + J o « CO XI 00 -p x;(« ■p I (X, X X o . to .—«. j r CVJ (Ni ^ -o U3 ■y) o -T lO c«i to o vO iO 'O to p o 1 lO CO p c 10 Wk cO s ON m § LO c^ •p o rO 00 -—' o o m "lO 1—1 l> e a vO o rH Ih LO O vO LO •k lO vO s CO 1-0 •H U5 H 3 •H > !:>0 •w* X i CO 3 sO (« § CO (0 P (0 T3 10 (0 QJ a a >. cd U)» J3 cS C cO CO cO •H n > » . ^ a P c <0 a > at H a C 0) id CO 0) O CO 4) x: •H •H § H o o 1:3 u 5 a w o, cx u xo CO CO CO to CO CO \0 CO 0-3 CO CO CO H CO (0u, « oc o 2 •H I oo o. 0 c 1 4 >ct rH rH CO (« TJ G IX, O x; H tH P 51* V i O -o O fci ® ■P CQ w rt f*»a. H c c -H p o O O tH •H n O C8 «H Sh Q >. « 00 o a . cs OQ O a a « •H 0 (« is: I oS t 3 a , » P S2 ctt 3 > c 1 e OS € -p Go •H « > O »( U5 " § o ' ' 0k Cd n -:h C 10 sO IN -4- c: cv fS" ON O On Cd (n . § ■p o 3 ON ON to § m cS H C lO ; lO U5 ON es § SI (8 ctf a> 10 C vO JS S Q> ► c c at CO (d cd ^ 6 CO o o C0 <6 cfl O S i § 09 td c3 H n a bO >» P 01 § M IflJ C0 > <3 H (4 a J! CO (0 « c 0 1 o o I a . CO t3 S x : OT3 Q> •P I 10 a x o , c -H +> O O H OJ o « (h m >, Q B9 O CL, to UO^ CO tc I I (0 o< a , IN C>- nO to vO to o IjO NO vO m to § to D* c 10 vO o ■p xO 'O •—• to H C —' as e6 9 (0 s rH > a a s 3 H ON (« o o c* C0 (0 rH H « fJ, (d j3 43 H a Ih (0 ■P* (0 Q O •H •H •H at ICO CL, cx t> > > > H The reflection of the Brahmins In the Pallava records As the materials are available to have an idea of the reflection of the Pallava personal name components of the Brahmins with their names in the records of the non-south Indian region let us see, to what extent, they are reflected. It is interesting to note that no Dravi- dian name is to be found in any of the records of the — A f- above mentioned regions. There ^6 only one Dravidian component" ’ amma’ found in the early and later Rastrakutas. PT. Of the rest, which are purely Indo-Aryan, essentially they are the proper names and suffices. Thus are dis tributed the Pallava Brahmin name components in the Deccan central India and Western India. 1 The Deccan UchSrya, D3sa, Deva, Ku»ara, ^arma, Kramavid, Jyestha, ^sAkara, K5ma, Soma, Vithala, Ananta, Govinda, K51a, SUrya, Sreshthi. 2 Central India ; RchSrya, DSsa, Datta, Deva, KSrnika, KumSra, barman, Sw&min, AJja, Sresthi. 3 Western India - Gu.larat i Agni, Datta, Deva, Matri Nandi, Rudra, NSga, 3wami, Bhava, Kula, KumSra, aama, Bhadra, DSma, Drona, Govinda, RSma, Gana, iikanda, BhGti, TrSta. Let us nov; see how the very names in all the forms of prefix, proper name and suffix are feflected in the records of the Deccan, Central India and Viiestern India vide the following table: 1 Mulay, S ., op.cit., Appendix-II, pp.73-168. 2 Gokhale, S ., op.cit., Appendix I , pp. 273-407. 3 Sankalia, H .D., op.cit., Appendix IV, pp. 206-246. IBG Pallava Brahmin The Deccan Central India Western India Names Agni Sarman X X - Bhartri Sarman - X - Dama Sarman I - - Damodara IX X Deva Sarman - X - Divakara X X - 0 Drona X «■» - Guna Dhara - - X Kamayya X ~ Kesava X X X Kumara X- Madhava X X X Kadhava Sarman X X - Maheswara X X - Naga Sarman X X - Narayana XX X Narayan Sarman - X - Nllakantha X X - Rama Sarman X X - Rudra Sarman - X - Rudra - - X Surya Datta - X - Swaml Sarman X - Continued on next page 1 Pallava Brahmin The Deccan Central India Western India Names Vishnu X X . 1 Vishnu Sarman X I Vlnayaka i - Vltthala - - I Yajna X - X Yajna Sarma X - X » Reflection. - - Nil from the point of reference to the Dravidian names and name components in the records of the non-3outh Indian region such as the Deccan, central India and Western India as against the Indo Aryan names and name components in the same records, it is revealed that there is another factor in support of the uniqueness of the South Indian records in that there are always two aspects of their cultural linguistics. Practically there is no distinct place for the I/ravidian linguistics either of names or name components in the records found outside the South but similar is not the case with the records of South India. In the records of the South, there are equally distinct places both for the Indo-Aryan and Dravidian linguistics of names and name components as the number of the Indo Aryan names and name components is not less than that of the Dravidian perhaps. In fact, the Indo- Aryan names and name components are more than those of the Dravidian in the case of the Pallava records as found so. Thus this cultural-linguistic surveyks itself a proof for the Dravidian way of life yielding to the Aryanisation. Historical and Cultural Ethno£,raphv of the Pallava personal names With the implied knowledge of the etymologies of the Pallava personal names, let us take up the historical -cultiu*al and ethnop*aphic character of the naces. It may be noted here that there cannot be compartmentalism in the ethnographic study of the names as in the etymo- log;icftl interpretation of the names. Linguistically, the distinction between the Indo-Aryan and Dravidian names is possible. But even here, a margin has to be allowed for the mutual influence as we find the Indo- Aryan elements in the Tamil Sangam literature even and ] the Dravidian elwnents in the oldest Sanskrit literature. Put, in the field of ethno/^raphic influence it is not proportionately mutual. Though the Dravidian cultural elements can be traced in the homogeneous Hinduism of today, still it cannot be denied that the Aryan Cultural stream of Brahmanism is the dominant facet of its multi- 1 Chatterji, S.K., The Origin and Development of Bengali, p. 42. U ' Ki> C o e I r.j> ______y . 2- ,______18^) -plicity. These problems are solved, to a large extent, by the study of the Pallava personal names. To-day, though the Dravidian linguistic elements have to a large extent remained independent of the in fluence of the Indo-Aryan elements, especially the Tamil language, its literary ideas cannot ranain so. The greatest paradox is that when the Tamil language has maintained its indigenous character as flourishing in the Sangam age alraost in tact without being altered by political changes, it has not been so in its literature. No doubt both the language and literature were influenced by the Indo-Aryan thought. But, as History went ahead, the Indo-Aryan linguistic influence remained and still remains stagnant while the Indo-Aryan Cultural influence that is their ideas of Religion and Society, over Dravi dian South India were ever in progress. Thus South India remains unique not in her cultural stature in which she is long absorbed in the Inio-^yan sweep but only in hsr linguistic identity. How the Aryanisation of South Indis^ - Tamiln&d as & gre^t histori cal fores happened is well revealed in the present study. Before we deal with what finally evolved as the Brahmanical f&ith called ^HinduiSiii* in the iuodern usage, it is better to have an historical view of the problem. Historically speaking, it be? to be accepted that, to start with though not to-day even in the cultural field as against a \ 1 V -J the language there were two Independent cultural units Indo-Aryan and Dravidian. But that Compartmentalism has no validity to-day in the cultural field. Still it holds good so far as the Indo-Aryan and Dravidian languages are concerned. Let us deal with the cultural elanents of the Pallava personal names both Indo-Aryan and Oravidian. The ?allava Personal name components. The Indo-Aryan and Dravidian Cultural ethnographic eiemente The Indo-Aryan elements (cultural-ethnographic) Under this sectioni all the Pallava personal name components irrespective of linguistic ai'fillation i.e. the prefix, proper name and the suffix so far as they convey the Indo-Aryan ethnographic traits will be dealt with. The Indo-Aryan thought - Pantheon both in the Indo-Aryan and Dravidian etymologies H e r l Agni| Brahma, Heva, Divlkara,/Ke^ava, M&dhava, N&rlyana, VSsu, and Vishnu are the Indo-Aryan components, expressing the ideas of the Indo-Aryan pantheon. It is a notable point that there is no Dravidian etymology connotative of the Indo-Aryan pantheon except that there are combined etymologies ^Devadi* *Pa^uvtlrln-DivSkaran -Swami’ and »Agni-kon^a^ where are found *Deva% ’ Divakar* and ’ Agni* respectively. 19 The Indo-Aryan thought in the Indo-Arran and Dravidlan components Jamana, DSmodara, MStrl, Soma YaJ!ia, ValkhSnasa, As each of these components has its own significance there cannot be any grouping and further classification. It is peculiar that * Soma’ is found in the combined Indo-Aryan/Dravidian etymology ’ SomSsi/Tattan’ , This shows the creeping up and amalgum of the Indo-Aryan and South Indian indigenous cultural traits. The Indo-Arvan thought (Miscellaneous) in the Indo-Aryan and Combined Components Guna, Kadamba, KSma, KQla, Kharanika, Pavi, Soni, and Tukka. The equiyalents to these components in the Dravidian etjpnologies are not given as the ideas conveyed in these are so common and not related to the main stream of the Aryan thought and as are found in any language not necessarily Dravidian, Just, as we have dealt with the reflection of the Aryan thought not only in their own etymologies but also in the Dravidian and combined etymologies, let us see how the Dravidian thought * pantheon*, ’non-pantheon paganism’ and ’ miscellaneous’ is reflected in its etymology and in the Indo-Aryan and combined etymologies. The author here, in classification, is guided by the revolutionary 1 Marshall John, op.cit,, pp. 4S-78. 1 0"; 1 2 expositions of scholars like Marshall and Dandekar who uphold Saivism and its allied cult of Rudra which may even be the same except that it was called by the Indo Aryans as Saivism and which was already in vogue as the proto-Indian Saivism in the form of the Rudra cult as the Dravidian gods were being absorbed in the Neo->Aryan Pantheon. The conclusion following a detailed analysis of all the aspects of the classification will not only endorse the outcome of the Indus valley excava tions but uphold, in its full validity, that, it is due to the genius of the Dravidian thought that Saivism owes its place in the Neo Aryan pantheon. The Dravidian thought (Pantheon) in the Dravidian. Indo-Aryan and compined etymologies AttSna, Bhava, KSla, Kanda, KumSra, Mahe^vara, PQdi Rishabha Nandi, l^hankara, Tryambaka, Vitthala, Durga, Chatti, Uruthira, ^endan and Rudra. The Dravidian thought (Non-pantheon) reflected in the Dravidian and combined etymoloMies The thought reflected in the Dravidian and combined etymologies other than the Dravidian Pantheon does not 1 Marshall John, op.cit,, pp. 4S-76. 2 Dandekar R.N., Contribution of the South to the Heritage of India - Mythology, pp. 15-21. 3 Please see Deleury G .A ., *The Cult of VithSba’ , pp. lSl-192 for the Kannada Dravidian character of the God. conform to any system. It is not pagan even as reflected in the Pallava place name components of suffices and proper names. It conveys more of fun and frolic than any cultural significance. For instance in Thattai- Kut^i neither *Thattai» nor ’ Kutti’ has any significance. Thattai means ’ flat’ and ’ Kutti' means ’ offspring’ (of the animal kingdom. Even now there are many ’ Thattai’ families among Brahmins of Tamilnad) and they are all Vaishnavites and similar are names like Tindi Madam and T5ni-*Man^ai. There are also instances where there is neither fun nor frolic but just the convention of the naming as it is in the case of the name ’ Donama’ . The suffix ’ Ama’ may be ’ Amma’-^mother. As there is refer ence to ’Mother’ a doubt arises whether ’ Donoma’ is a woman. It may be that it is the name of a woman or that womanly attributes have been attached to the name of a man. It is not uncommon in South India that one of the factors of naming is the assignment of motherly attributes to the person to be named. For example a leading Vaishna- vite Acharya has been called ’ NadSdOr AmmSl’ . ’ AmmSl’ is always the last suffix of any name of a Tamil woman but still the suffix has attached to the name of the A. Acharya. Having dealt with the Pallava Personal names parti cularly of the Brahmins it is better to study the gotras and the sutras of the Brahmins. 10'. AgniveiSya Jtreya, Audameghi, Bh5rgava, Gautwna, JStdkarna KSlyapa, Kaundinya, Kaulika, Kutea, Kapya LShlta, Mudgala MSthara, Paurukutsa, ParSlara, PSdaranl RSthltara, ^unaka, SSvarni SSmkriti, ^alSvata, Sadasiva, VSrakhya, Vasishtha, VSdhula, Vishnuvrddha and Vatsa are the gotras of the Brahmins only while BhSradwSja is the gotra not only of the Brahmins but of royal persons of the Pallava imperial line, Agnivesya, Andameghi, Paurukutsa, PSdarani, SSmkrti, iSaiSvata, SadS^iva are those that are not to be found in the detailed survey of Indian gotras in the monumental work of the gotra-pravara Mail jar i of Purushottama Pandita as translated by Brough. Brough has omitted in his translation what is found in the original compilation of Purushottama. It is so because we find the omitted 2 gotras in the original incorporated in Rao»s work. We find Rao dealing with Audameghi in his work based on the original collection of KamalSkara Bhatta. Thus it seems that there is no literature on the gotras dealing with Paurukutsa, PSdarani and Sadasiva. ^Sadfi^iva' might be a reference to the Samhita of the Skanda Purana and what the rest are is not understandable, ’ PSdarani’ is not found in the Sanskrit Lexicon too. ^Brough John, op.cit,, pp. 79-202. 2fiao P .O ., The Principles of Pravara and Gotra (a) p. 63, (b) p, 88 and (c) p. 36. ^Rao P.O., ibid., p. 162, (f) For the Gotra system a reference can be made to Dr, P.V,Kane’ s history of Dharma SSstra, Vol. II, Part I, pp. 479-601, Xs the chronology of the Pallava gotras and the non>Pallava gotras may help In knowing the migration of the Brahmins from the non>South Indian region or vice versa» the dates of the reference In the non-South Indian records are provided with In the following gotra table that will also facilitate the understanding of the typically ^outh Indian gotras. n T3 S o o g CM C iH H X 43 I +3 O o 2 R (8 •ri TJ c « p n « 1 • 1 * eo at o 3 a Qt P P ■H o 5 o a < o TJ +a +a ® • o C o c X 3 O J3 ® H n X ts ■P 4 ^ S i o 0> >■ lO *d •J> p o tt (0 C 1—1 CNi (4 >» ® iH • H O 1 at ® J3 ( 4 ® • H I I CL, I rtx! P cd S i H lO to O W p\0 Ix J + 3 I ss CM c t o Oi < *> o CNi O H c*> CNJ CM •H % (—I H Oi H i H ■P o I ( M 1 H 1 1 u O (*\ H X JL X CNJ H p H B « CMO U} c v C ^ •H a vO l O H O c^ c ^ r H (h lO »H +> a> • • • « • R x; fO C O C O CO CO r o CO •H H I 1 I T3 o a Q c o A O O 4J o § •p «) p ^ •H S i +> . ^ o § hO TJ O -P c 8 a O X CM o O o iH vO t o x : (d H 1 H 1 X 1 P-H O o o ( 4 'd o o o o c c^ vO a M ' I I I I I I I O g IX 0) a +3-H c\ 09 » O C o ;* H I G Q i G O as o X i Q x» •P ■p « G jC • O CM 3 +3 Q C iH • T» i—i H H << H o H O . s cd p •p o Pi O . o ■P •P C jC x : o 0> § J3 O lO to I O I lO CM CM Oi CM <*\ CN ?! CM O CM H fH o H P r-i H H o I » N sO t>< ^«^ H I > H U) X sO H E ^ a rH CM {»> H lO s vO vO C^ « * • • CO CO CO CO CO CO CO I Q Q Q Q Ci • X i ^ <5 << G +J • << • <0 c H CO e O 0 JC3 43-— x : • P • u B Q c (M • C»J Q (0 « 0 •=< J3 1 o 0> Oi *H OJ 04 rf\ C>i O § <>i H The Pallava Vedic Schools After having dealt with the Pallava gotras, it is better to draw a sketch of the Vedic school of Brahmins. It may not have that direct bearing on the study of the Pallava ethnography as the gotras have. Still, to the extent of the dominance of Vedic Brahmanism in the entire Pallava records, a reference can be made to the SQtras which are found in the following table with their reflections in the records of the non-South Indian region. The character of the STltras described as ’ Brahraanical 1 and Brahmanical alone’ is evident and Spastamba is the most dominant. Hence, of the Vedic schools, the Pallava Vedic school can be equated with Taittiriya school 2 of the Krshna-Yajurveda whose writer is Spastamba, The reference to llpastamba is incomparable to that of the rest of the SQtras Hiranyakesin cov«R«nt who is also a student of the Apastamba School. Of the select schools dealt with by Kane in his monumental survey, there is one more school found in the Pallava records and it is 2c Bharadwaja. 1 Rangacharya V ., Vedic India, p. 23. 2a For a detailed study of Rpastamba, reference can be made to Dr. P.V.Kane’ s History of^ Dharma^Sstra. Vol.I, pp. 32-46. '^ibid., for Hiranyakeli, Vol. I, pp. 46-60. °ibid. for BhSradvaja, Vol. I, pp. 126-12fi. o 0 n <. b u Sutras - Reflections 3akh&s South Indian The Deccan Central Northera Lallava Sutras India India Apastamba i - - Bharadvaja - - - Bahvricha X X X A^valayana - X X Sutra Sakha Chhandoga (^SkhS) 1 X X Hiranyakeli X -- Kalarcha - -- Pravacha - - - Paviriya - - - Vajasaniya 1 X X Vaseni - - - Taittiriya (^Skha) 1 X - X As already referred to earlier Chhandoga and Taittiriya occur as ’ sakhSs’ also* There does not seem to be any difference between ’ iQtra* and *SSkhS’ in sense what is normally referred to as * ^akhS’ in the Non- South Indian records is found in the Pallava records as »SQtra’ . <" ri , I) The present Chapter goes a long way in answering 'What is history, What is cultural anthropology, What is the relationship between the two, and finally what light do these findings throw on the nature of archaeo- 1 logy?* of Taylor. 1 Taylor, W,W., ’ A Study of Archaeology*, p, 27.