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Chapter V C O N C L U S I O N Having Dealt with the Historical and Cultural

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Chapter V C O N C L U S I O N Having Dealt with the Historical and Cultural c n C t j . Chapter V CONCLUSION Having dealt with the historical and cultural geo­ graphy and ethnography of the records of the Pallavas, it would be better to state some general observations. The first and foremost is that the Pallava Times was a period of transition and transformation. The transition was from the traditional literary and Sangam era to the historical inscriptional and Brahmanical era and the transformation was from the Dravidian Paganism and Pan­ theon to the Neti? Aryan pantheism. Let us summarise how the transition and transformation can be accounted for. The transition and transformation are more conspi- • cuous in the field of ethnography than in that of geo­ graphy. \ The mixed character of the Pallava Historical and Cultural E e o g r a p h v - Dravidian and Indo-Arvan In the field of geography the names of the villages and the divisions and sub-divisions and also of the dominant units are, more or less, intact with Dravidian 1 character, though there are a few Indo-Aryan elanents, 1 For the chronology and nature of the dimensions, overlapping nature, change in nomenclature of the units both Dravidian and Indo-Aryan a reference can be made to the second Chapter. c- n 0 >1 J both in the Divisions and the Dividing units. It has also to be noted that it is now time to alter the conven­ tional opinion that the Pallava system of territorial administration was purely on the Mauryan lines. The statement of Krishnaswamy Aiyangar that "there is nothing in the now accessible documents to indicate that they were 1 the innovations by the Pallavas", with reference to the Mauryan influence on the Pallava Administration, is not beyond question. The dominant units of the Pallava geography KSttam, Kurram, nSdu and Qr, though not the innovations of the Pallavas, were not the Mauryan contri­ butions too. It was the indigenous Dravidian - Tamil - ^angam units that the Pallavas adopted, especially the Imperial line. When the Dravidian system has dominated the Pallava system as the epigraphs stand evident, it is incorrect to say that the Pallava system was run on the Mauryan lines. Even in the case of the Indo-Aryan facet of the Pallava system, again the Mauryan influence is t not all. There is the Gupta influence as the contemporary force too. Thus the indigenous, the Mauryan and Gupta % influences have resulted in the comprehensive Pallava system. 1 Aiyangar S.K ,, Some Contributions of South of India To Indian Culture, p. 40l. There ie one more uniqueness of the Pallava units and that is ’ rashtra’ of the Indo-Aryan units. In the case of the use of *rashtra\ the Pallavas stand next only to the Mauryas and they are the first dynasty not only of South India but of the Deccan too to have followed the Mauryas in this respect as we do not find ’ rashtra* in the administration of the Satavahanas, The Pallava Ethnography - Religion and iaociety As indicated in the preceding chapter, in the final analysis, the ethnographic study the Pallava personal names results in the study of the ethnography of the Brahmins which brings out the migration of the Brahmins. As there is evidence for the movement of Brahmins from one region to another within the South, applied further, the very movement to the south might have been there. The migration was possible when they are a people with a faith exogamy and schools of thought not indigenous to the south. That the migration must have been south­ ward through the Deccan is clear in that the earliest reference to the Brahmins is in the record found on the fringe of the Deccan and that the later references are in the records found in the interior South, As moat of the Pallava gotras have greater antiquity than the non- Pallava gotras, it only establishes that the Pallavas are, apart from being the first historical Brahmanical settle­ ment in South India, are a great ethnographic unit to be reckoned with in any study of the Indian exogamy of the early Historical period. The Gotra table also establishes, probably, that a few families might have migrated towards the North, Though North-West India is the home of Brahmanism, in the Brahmanical expansion into the interior, there need not have, necessarily been, an inch to inch movement. There might be holding of the pockets here and there and some of the families of some of the pockets of the Deccan, South India, might have migrated to the upper pockets later. The Pallava Gods and Goddesses Dealing with the significance of personal names after gods and goddesses we find only one god dominant Dravidian in its origin but later absorbed in the Neo- Aryan pantheon. It is *Muruga’ called in the Indo-Aryan usage. *Skanda’ , ’ Kumara' or *Subrahmanya’, "^radition takes that ’Muruga’ is the Tamil God and he is not only indigenous and Dravidian in his origin but, even to-day, the most popular God of indigenous Tamilnad. 1 In the later period of the South Indian History as it is even to-day, there have been many Brahmin migrations Northward and some of the families are in the Andhra Pradesh with traditional origin in Tamilnad for example the Vinjimur family in the Northern Circars. Vinjimur is a village near Kanchi in the Ghingleput district of Tamilnad. T, Unfortunately the position is not clear about the other divinities except that there are gode and goddesses both Saivite and Vaishnavite i.e . both Dravidian and Xndo-Aryan getting fused into the Neo-Aryan Pantheon called Hinduism in the modem era and this aspect is de­ tailed out in the concerned chapter. Individually all overlap each other except *Muruga* in the name of ’ Skanda’ and ’ Kumara*. Chronologically ’ Skanda’ is distributed more or less, throughout the Pallava period,^ The fact that ’ Skanda’ a Saivite God dominates not only the Saivite Pantheon but the entire pantheon should not mean that Saivism was dominant as the number of Saivite Gods and Vaishnavite Counterparts or more or less the same. Historically, the Pallavas are known for their equal patronage of both Saivism and Vaishnavism and it is re- plected in their records as in the temples they had con- structed. Thus, the Pallavas had patronised in the award of thoir grants, both Saivite and Vaishnavite Brahmins. The Pallava toleration of the rival faiths like Buddhism, 1 Please see K.A.N, Sastri’ s article on Somaskanda’ already referred to. Ante p^+- Jainism and that indigenous culture which refused to be fv absorbed in the ^ev Aryan culture is also reflected in the names like »Buddha Varman’ the name of a Pallava kingI Vajranandin a Jain saint and Perungavidi ^adaiyan P a ^ i a poet, respectively who were donees. Thus what we have already touched upon in the first chapter is well revealed in the records, i.e . how the two compartments of the way of life of the indigenous/ Tamil/Dravidian/Sivite culture and the Sanskrit/Vaishna- vite/Indo-Aryan cultures could create not only the %eo Indo-Aryan thought of modern Hinduism but also, parti­ cularly in the South, the Dravidia'n or Tamil Vaishnavism essentially non-Brahmin and partly Brahmin, Before the advent of the Pallavas, Tamil literature essentially reflected Saivite ideas. It was the greatest happening of the Pallava region that Vaishnavism was made popular in the Tamil literature. The ’ Nalayira Divya Prabandham’ the greatest Vaishna- vite literature of South India - Tamilnad wherein are reflected the Vedic and the Brahmanical ideas of the Sanskrit literature which is called ’ Uravi^a Veda Sajiigaram’ was a contemporary work with reference to the Pallava royalty too. It may look as a paradox that a book purely on the Indo-Aryan thought should be called ^Dravidian’ . It only shows the deep penetration of the Indo-Aryan thought into the life of the common folk who were not Brahmins. Thus the common man of the soil of bouth-India- Tamilnad who was first brought up in the Paganism of the Early Sangam classes, then in Sivism, was, under the Pallavas influenced by the Vaishnavite cult too. This C ) transformation can be traced in *Nambi*. *NambiV is a Dravidian word signifying a Vaishnavite Bhaktjiia too. It can also be pointed out that the father of iioiith Indian Vaishnavism viz: NammSlvar was not a Brahmin but a Com­ moner - Dravidian and a contemporary of the Pallavas. The present cult divisions of the Tamil Society owe their place to the Pallava rule. The germs of such divisions as Vaishnavite Vedic Brahmanism of the Sanskrit literature (The Vadai^alai Cult); Saivite Vedic Brahmanism of the Sanskrit literature, Vaishnavite Vedic Brahmanism of the Tamil literature (The Tenkalai cultJ of the Brahmins, Vaishnavite Vedic Brahmanism of the Sanskrit literature, Vaishnavite Vedic Brahmanism of the Tamil literature, Saivite indigenous {Non-Vedic Brahmanism) thought of the Tamil literature of the non-Brahmins can be traced, of course partially, in the ethnographic study of the Pallava personal names. It is this multiplicity and fluidity of the ethnographic traits that have been responsible for the fact that they refuse any rigid classification. The only exception was the cult of *Somaskanda* that has been conspicuous, as it should be, during the period of transition and transfonnation, with ; on its indigenous foundations. The Pallava Vedic Brahmanism and the Aryanisation of South India Since, of the ’ Sutras’ that of Kpastamba dominates, the theory establishing that Apastamba, the author of the Srauta, Grihya and Dharma Sutras, belongs to South India and lived in the Godavari valley, gains further strength especially when the Pallava early charters, predominantly Sanskrit, are found in the coastal Andhra Pradesh bordering the Godavary Valley.
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