Showing posts with label Kannada. Show all posts
Showing posts with label Kannada. Show all posts

Myths of Rajput origin

Rajputs are a community in northern India and Gujarat consisting of a number of clans such as the Gujjars. While present-day Rajasthan Rajasthan and Gujarat have been the main centers of the Rajputs, their clans have had a long and significant presence in other states. This page examines certain facts regarding the origins of the Rajputs, based on information gathered from inscriptions, copper-plates, contemporary Prashastis and texts.

Rajput Origins
The term Rajputra first emerged as a title used by some of the rulers referring to their royal ancestors. The term was first used at the time of Harshavardhana and later by the Sena king Vijayasena, a Chahamana Chauhan officer named Jojal and by certain descendants of the Shahi clan of Kashmir. The term was used in inscriptions for the crown princes of the Kalachuri dynasty and by dynasties in Orissa, Bengal and Assam.

Any speculations as to the origins of the Rajputs has to be presaged with the caveat that in general, no single origin-theory can be held to be authoritative. The traditional occupations of the Rajput are war and agriculture. Many scholars have pointed out that these areas lend themselves uniquely to the ingress of groups that were not formerly affiliated with those professions. The gradual accommodation of the new entrants into the social and family circle of the traditional community is the essential quid pro quo of the sanskritization that the aspirant community essays. This phenomenon of gradual inclusion has indubitably obtained in the case of the Rajputs.

The Agni-kunda Legend
The Agni-kunda legend is the best-known traditional account that deals with the origin of the rajput Rajputs. This account begins with the puranic legend wherein the traditional kshatriya Kshatriyas of the land were exterminated by Parashurama, an avatara of Vishnu. Later, sage Vasishta performed a great Yagya or fire-sacrifice, to seek from the gods a provision for the defense of righteousness on earth. In answer to his prayer, one or more youths arose from the very flames of the sacrificial fire, according to different versions of the legend.

Sometime during 16-17th century, the legend came to be applied to the Pratiharas , Chauhans , Solankis , and Paramaras , Rahevars clans. The Gurjara-Pratiharas established the first royal Rajput kingdom in Marwar in southwestern Rajasthan in the 6th century 6th century, the Chauhans at Ajmer in central Rajasthan, the Solankis in Gujarat , and the Paramaras at Mount Abu. Evolution of the legendA large number of inscriptions and texts have come to light since the mid-19th century 19th century that allow us to trace the evolution of this legend in detail.

The Agnikunda story is first found in the Nava-sahasanka-charita by Padmagupta, a fictional romance where the hero is identifiable as Sindhuraja, the patron of the author Padmagupta. This work mentions that the progenitor of the Paramaras was created from fire by sage Vashishtha. During the period of decline of the Paramaras of Dhar, the story finds mention in several royal inscriptions. Later, the story is expanded to include two or three other Rajput clans. Eventually, some scholars proposed that all of the Rajputs were created from the Agnikunda.

Early Paramara Chronology
949 AD: First known Paramara copperplate Harsola copperplate. Mentions Paramara Siyaka as a feudatory of Rashtrakuta Akalavarsha. It mentions the Paramaras as being of the same clan ' as the Rashtrakutas.
975, 986 AD: Vakpati Munja assumes Rashtrakuta name Amoghavarsha and titles Srivallabha and Prathvivallabha, indicating that he regarded himself as being a succesor of the Rashtrakutas of Manyakheta.

Thus, there is no mention of the Agnikunda legend in the early records; the Paramaras appear as a branch of Rashtrakutas, as proposed by D.C. Ganguli.

Gradual Evolution of the Myth
  • 1005 AD: Padmagupta writes the fictional Navasahasanka-charita during the rule of the Parmar king Sindhuraj of Dhara. This is the first mention of the legend wherein the first Paramara is created from an Agnikinda by Vashista.
  • 1000-1055 AD: Bhoja Bhoja no mention of Agnikunda in his copperplates or inscriptions.
  • 1042 AD: Vasantgarh inscription mentiones Paramara origin from Agnikunda.
  • 1070-1093 AD: Udayaditya, Udayapur prashasti mentions Paramara origin from Agnikunda.
  • uncertain date: The Prathviraj Raso is composed, the oldest copies of which do not mention the Agnikunda legend. It is attributed to poet Chand who lived during the rule of Prithviraj Chauhan Prithviraj III , however the language of available manuscripts appears to be much more recent.Ain-i-Akbari by Abul Fazl mentions creation of a Dhanji from an Agnikunda, somewhere in the Deccan Deccan Plateau, to fight Buddhism Buddhism. That fire-born warrior goes to Malava and establishes his rule. When Puraraj, fifth in line from him, dies childless, a Paramara is selected to succeed him.
  • 16th-17th century: Agnikunda legend inserted into the Prithviraj Raso, where three clans, Pratihar, Chalukya and Panwar, are mentions as having been created from the Agnikunda. The legend is not present in the Udaipur manuscript of 1585 CE.
  • Uncertain date: Agnikunda legend in Bhavishya Purana. It mentions four clans: Paramara, Chauhan, Chalukya and Parihara, as having been created from fire to annihilate the Buddhists during the time of Ashoka.
  • 1832 AD: James Tod presents his theory that the Agnikunda legend symbolizes the elevation of Sakas Indo-Scythians, etc. to the status of being Kshattriyas; by implication, all the Rajaputs are descendants of central Asian invaders.
  • 1954 AD: Tod's view is repeated by A. L. Basham in his "The wonder that was India". By now, the view becomes accepted.
Rastrakuta origin
There are three schools of thought about the origin of the Paramara clan. The most widely accepted school of thought is that the Paramaras – along with the Chauhans, the Pratiharas (Parihars) and the Solankis (Chalukyas) – were one of the four Agni kula ("fire-born") clans of the Rajputs. In a second school of thought, the Parmar clan is said to have been a tribe of central India that rose to political prominence as the feudatory of the Rashtrakutas. In a third school of thought, the Parmar clan is said to have originally been an inseparable part of the Rashtrakutas, which later branched out from the Rashtrakutas (Rathore)and declared themselves to be a distinct Rajput clan.

Rathore (earlier known as Rastrakutas)
At Hathundi, in what was formerly the princely state of Jodhpur , 10th century inscriptions have been found mentioning kings Harivarma, Vidagdha, Mammata, Dhavala and Balaprasada, all of the Rashtrakuta dynasty. This is not in fact surprising, since the Rashtrakutas held sway over Marwar in that era. However, as we have seen above, the Rathores first emerge in Rajasthan shortly after that same era; therefore, Rathores are offshoots of Rashtrakutas.

Chalukya Origin
The Solanki (from Chalukya, an ancient Indian dynasty) are a Hindu clan who ruled parts of western and central India between the 10th and 13th centuries AD. The Solanki are a branch of the Chalukya dynasty of whose oldest known area of residence was in present-day Karnataka. The Solanki clan-name is found within the Rajput and Gurjar communities. The Chalukya gave raise to following clans Shakha- Baghel, Chalke, Ingale, Pisal, Rannavre, Dubal, Mahale and of Solanki: Salunke, Pandhare, Patankar, Patole, Shevale, Babar, Padwal, Magar, Randheer, Ranpise, Sonvane, Gunjal, Lahane, Vyavhare, Navale, Londhe

Kalachuri Origin
Kalachuris ruled North Maharastra during 6th century AD , Pulikesin defeated them and made them feudataries of Chalukyan Empire. After the death of Harshavardhan vinayaditya defeated the successor to Harsha and annexed his kingdom , kalachuries were given charge of vindyas and north of Vindyas. They had martial relationships with other kannada dyansties like Rastrakuta, Chalukya, Solankis , Sena, Malla and pala dynasties. Ruling from the centre of India they are one of the major contributors to Rajput Clan.

The Rajputs did not originate as a tribe or a single community. They emerge from history as a collection of clans ruling different regions. The term Rajput as it is used today refers to the set of intermarrying royal clans mostly with karnata roots. Two lists of 36 clans are found in Kumarpala Charita and the Prithviraj Raso, apparently compiled in the Gujarat/Rajasthan region with its own historical claim to aristocratic Gurjara or Gujjar titles. But as History shows the Rajput are of Kannada origin to start with with Rastrakuta, Chalukya background, when they ruled Rajasthan, Gujarat and North India.

Nandas of Nandavar origin

Nandavara is a settlement on the bank of the Netravati River, in Bantwal taluka, at Dakshina Kannada, Karnataka, India. It is around 25 km from Mangalore.

Nandavara once had royal associations: there were many palaces and temples in the area. None, nor the fort built by the kings, survive today. Nandavar was a very ancient and renowned place. For centuries it was also a historical center. Nandavara was the capital of the Nanda Dynasty, which ruled this region for several centuries. The name Nandavara is derived from a combination of two words, nanda and pura. The Nanda kings established their kingdom on the bank of the Netravati River, and built a fort and a palace. The place came to be known as Nandapura, which in course of time became well known by the present name of Nandavara.

Sites of historical significance that exist today include the Sri Veerabhadra shrine, the Shri Vinayaka Shankaranarayana Durgamba temple and the Sri Veera Maruti temple. The neglected Sri Siddhi Vinayaka Shankarnarayana Durgamba temple has been renovated and restored, and it equipped with facilities for social welfare activities.

Let us see who are these Nandas or they connected with Famous Nanda Dynasty of North?

Local Legend
The name "Nandavar" is derived from a combination of two words: "Nanda" + "Pura" (Just as "Baana" + "Pura" = "Baanaavara"; "Brahma" + "Pura" = "Brahmaavara"). Since this was the "Pura" (abode) or the kingdom of the Nanda dynasty, this was called as "Nanda Pura", which in due course became "Nandavar".

According to another version, this was called as Nandavar because the kings of the Nanda dynasty had built an enclosure of a wall encircling this town. It is thus clear that here ruled the kings of Nanda dynasty. Even to this day the local people hold that the Nandas were Harijans by caste. They must have been the original inhabitants of this place. Hence it can be said that they were ruling here from the very ancient time, and they were the cause for the name of this place. From our present study, however, it is not possible to say categorically as to when they commenced their rule here.

Nanda Dynasty of North India
The name of the Nanda dynasty can be found in the ancient Indian history. As is well known, with the help of Chanakya, Chandragupta Maurya, the grandfather of the famous Ashoka, had established his kingdom defeating and exterminating the Nanda kings. It is not known whether a part of the very same Nanda dynasty came down and settled here, and ruled from this place also.

A Perfect Identity between the Two Royal Families
There is a perfect identity between these two royal families. Just as the Nandas who ruled from our Nandavar were Harijans by caste, the Nandas who preceded the Mauryas in North India also did not belong to the first three categories of the "chaturvarna" system. By a study of their tradition, ideology, and food habits, etc. it must be said that they belonged to the fourth category. Hence, besides the similarity in their names, there is also found a social identity between these two dynasties.s in so

Did the Nandas of North India come down to South?
It is quite possible that having lost their royalty and power in North India, the Nandas who were inimical to the Mauryas, might have come down to this part of the South India, and with the background of their previous experience in administration and rulership, might have established themselves here and assumed the reins. The Great Chandragupta Maurya renounced his throne and came to Sravanabelgola near to Mysore is well known fact. The bank of Netravati River with its copious and perennial flow of water might have been found as an ideal place for their kingdom. However, some ancient edicts of North Karnataka bear ample testimony to the rule of the Nanda kingme parts of west Karnataka. But no evidence as to the names and the number of Nanda kings who had ruled our Nandavar are available. But the fact that they were ruling from here till the 15th century A.D. is clearly known.

Nandapura Becomes Nandavar
Thus, the Nanda kings established their kingdom on the bank of the Netravati River, built a Fort and a palace, and residential quarters for not only the Ministers and the other authorities, but also for the serving staff, the soldiers and the businessmen. Hence this place came to be known as "Nandapura", which in course of time became well known by the present name of "Nandavar".

Bangarasa's Advent at Nandavar
During the 15th century A.D., one early morning at 5 o'clock, Laxmappa Bangaraja the First, who was then ruling from Bangadi of Belthangdi Taluk, in Dakshina Kannada, was traveling to Mangalore by boat, passing the river bank of Nandavar. At that very moment, on a sand dune, at a little distance, to the east of the local Ganapathi Temple, two "Kavada" birds were chirping. The astrologers, who were then accompanying the king, hinted to him that if the "Kavada" birds were to sing at that hour of the dawn, it was an indication of the existence of valuable treasures there and hence that place was very well-suited for building a palace. Accordingly, with the help of one Nandiraja Ballala, hailing from the border of a place known as "Sajeepa", the Banga king built his palace, as stated by Late Ganapathi Rao Aigal in his book entitled, "The History of Dakshina Kannada".

Bangarasa vs. Nandaraya of Nandavar
During the time of construction of his palace here, the Banga king declared war on Nandaraya who was the then ruler of Nandavar. Bereft of support from the local people, and being of low caste from the then standard, none came for the support of Nandaraya. Consequently, he lost his life in the battle, and the public looted his wealth. Hence came into vogue the adage in Kannada, meaning that the "Nandaraya's life had gone to dogs". Thus, ended tragically the Nanda dynasty, and a pall of gloom descended on Nandapura.

Bangarasa who exterminated the Nanda dynasty and commenced his rule in Nandavar in 1417 A.D., built a tall mud fort around his palace, and erected therein a shrine dedicated to Veerabhadra. But neither Bangarasa nor his successors could rule the kingdom in peace and tranquillity. There used to be frequent skirmishes and battles between him and the neighboring Chowta king and Domba Heggade of Vittal. Due to the repeated murders, loot and decoity indulged in by the aliens and enemies alike, there commenced and prevailed in Nandavar strife and anarchy. Nandavar became a prey to the Mohammedan Aggression.

Nandavar kings are from North?
This appears to be a myth. The Nanda kings of North and Nanda kings of south seems to separated by more than 1500 years and much more distance. Kings linking themselves to epics and famous royal families is common India, here Nandavar kings seems to have linked themselves to Nanda Dynasty of North. Also to be noted is Buddhist kings are called shudras by Brahmins.

Origin of Idly

Simple dish Idly has been in controversy regarding the origin.

Idly in literature
‘iddalige’, first mentioned in a Kannada work Vaddaradhane of Sivakotyacharya in 920 AD. The Sanskrit Manasollasa of 1130 AD has ‘iddarika’. Tamil apparently only first mentions ‘itali’ in the 17th century.

Gujarati origin
Gujarat have IDADA which is steamed dhokla made from same ingredients as Idly.Namely Urad dhaal and Rice which are fermented overnight and next day steamed.Gujarathis claim Idaly is a dish which came to south from Gujarat during 10/12th century AD.when lot of silk weavers from saurashtra came to south via Maharashtra.The dukkia is first mentioned in AD 1068 in Gujurathi Jain literature, and dhokla appears in AD 1520 in the Varanaka Samuchaya. Besan flour is fermented overnight with curd, and steamed in slabs which are then cut into pieces and dressed with fresh coriander leaves, fried mustard seeds and coconut shreds. A coarser version is khaman and both are popular breakfast and snack foods in Gujurat. But we have to note that Gujart was ruled by chalukyas and Rastrakutas for many centuries before that and Idada may be from iddalige. Since we dont find references to that before that.

Indonesia origin
Acharya notes:the use of rice grits along with urad dhal,the long fermentation of the mix, and the steaming of the batter to fluffiness. Only after 1250 AD are there references to what seem to be idlis as we know them. Achaya’s contention is that this absence from the historical record could mean that idlis are an imported concept — perhaps from Indonesia which has a long tradition of fermented products, like tempeh (fermented soy cakes), kecap (from where we get ketchup) or something called kedli, which Achaya says, is like an idli. This is plausible enough given the many links between Southeast Asia and South India, through rulers and traders. Acharyra also adds many legendary stories ,but there is no basis for them. When we look forward to literary evidences in Indian literature , Acharya does not give any in Indonesia.
Heuan tsang says no steaming vessels south india in seventh century.But steaming vessels are not required for steaming dishes , steam can be produced using cloth over the vessel, still this method is used in south India.

Karnataka origin
Vaddaradhane by Shivakoti Acarya ( Rashtrakoota times)of the 10th century names Iddalige ( Idli ), Holige (Poli) and Savige ( Vermicelli). The 12th century encyclopedia Manasollaasa of Somashekhara Ballala III (Kalyani Chalukya) is a veritable treasure house of recipes and cooking styles. Lets not forget that these were empires with catholic tastes and wide trading hinterlands.

Tulu and kannada dishes
Many old words appearing in the Vaddaradhane,but extint now in modern Kannada, are existing still in Tulu even now.Like "muttukadi","baikam"(Baikampadi) etc. Hale(Old) Kannada and Tulu shared many words. They also should have shared rice dishes like iddli(<-iddalige). We are handicapped by the absence of Tulu texts dating back to 10th C. AD or older ones.Compare this with the numerous leaf based steam cooked Tulu rice dishes similar to iddli in technology.However it is difficult to trace the antiquity of these leaf-wraped precursors of iddlis. Since,leafy vessels are more primitive designs than the more modern iddli cooking vessels, Tulu disheslike moode,gunda,kotte etc., can be said to be actual ancestors of the modern iddlis.

The first appearance of the term in the literature need not mean the origin of the dish around that time, so the origin of this delicious dish has to be karnataka. So Idli is defintely a Karnataka dish.

Myths of Pallava Granta Script

Pallava Granta script is touted as script from 300AD to 10 century AD to write Sanskrit , It is also spread overseas and used by locals to derive their own script. Let us analyze the facts.

Pallava Dynasty
Though Pallava history is analysed by scholars for a long time, there are still gaps in knowledge. This is especially the case with the first period of Pallava history, the period ranging from the middle of the 3rd to the end of the 6th century A.D. The sources for the history of this period being limited, very little is known about its rulers beyond their names. The genealogy of these Pallava sovereigns and the actual duration of their reigns are still unsettled. Whether all the members mentioned in the charters actually ruled as kings is itself doubtful. We, however, get a clearer view of the dynasty during the second period, extending from the 7th to the 9th century A.D., as the epigraphs are distributed over a wide region with the advantage of some sidelights being thrown from the records of other dynasties. The Granta and Vetteluthu variations are evident from 8th century onwards until then, we find only Kadamba script. Moreover Granta and Vetteluthu are variations of Kadamba script and they evolved from kadamba script.

Pallava plates
The Earliest Pallava inscription is Mayidavolu, Hirahadagalli copper plate grants(4th century AD) uses Kadamba script, But after that we have a gap of inscriptions from 4th to 6th century AD. Even during vunnuguruvayapalem of paramesvaravarman I(669-700AD) and Reyuru plates of Narasimhavarman I (630-668AD) Kadamba script is used. The kurram plates of Narasimhavarman II (Raja Simha ) (700-28), Kasakudi and tandantottam plates of Nandivarman II pallavamalla (730 -96AD) and Bahur plates of Nirpatungavarman 9th century AD show variations from kadamba script , we can see first apperance of variations which latter evolved into Granta script around 11th century AD.

Pallava Granta Overseas
  • There is a tendency among scholars to describe early inscriptions in Indonesia and Indo-china as pallava granta and speak of expansion of pallava culture and influence. These views are wrong because of following reasons
  • The Script used in pallava inscriptions from 4th to 7th century AD and early epigraphs belong to Kadamba script which was widely used in south and western India.
  • Early writing in Myanmar, Thailand, Laos, Cambodia, Malaysia, Indonesia, Sulawesi were written in Verse like records of kadamba kannada speaking areas unlike Pallava script.
  • Boxheaded alphabet used in epigraphs of King Bhadravarman of campa(south Annam) is not characteristic of pallava inscriptions, but is generally found in central and upper Deccan as well as Kannada speaking areas of western India.
  • Saka era introduced around 6th century AD in Indo-china and Indonesia is never used by Pallavas but chalukyas of Badami popular now in Kannada and marathi speaking areas.
  • Number inscriptions early ruling families such as Arakan(Burma), Sailendras of srivijya(palembang , sumatra) are written in kadamba and siddhamaka script of Eastern India.
  • The names of cities generally localised names of Vedic cities. Seventh Records indicate all India contact The city of Prom was also known as Vanadesi, similar to capital of the Kadambas Banawasi also the script is similar to kadamba script.
  • The Name ending varman found in East Asian dyansities is not exclusive to pallavas ,but also used by Kadambas,Alikuars, Salankayanas,Gangas, Maukharis, Matharas ,Pitrbaktas also have varman ending.
  • Many of Chronicles of South east asia are chronicles of Kalinga( orissa) and Sinhala.
  • Pallavas except a brief period in 7th century were feudataries of Satavahana , Kadambas, Chalukyas Rastrakuta and Cholas, they never took titles such as Maharaja and Rajadiraja which denote the rulers of Empires
So we can see the Truth in relation to myths floated around about Pallava Granta scripts.
  1. The Pallavas also used kadamba script and variations developed due to application of the script for writing local vernaculars tamil and malayalam
  2. Scripts used overseas are based on Kadamba script not pallava granta script, though Pallava script influenced them in the later period.
  3. Pallava Granta script developed after 8th century AD and previous inscriptions are in kadamba script only

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Origin of Vijayanagar Rulers

what is the origin of Vijayanagar Rulers , Major claims are kannadigas and Telugu, Let us see the facts.

The Vijaynagara kingdom was established by Harihara and Bukka in 1336 in Anegundi in koppal district of Karnataka. Later the capital was shifted to Hampi. The dispute has been on the origin of these two people. Let us what are the claims

Telugu Origin
  • Robert Sewell said the founders Harihara and Bukka were Kakatiya guards and of Kuruba/Golla origin
  • Saletore surmised that Hampi was lying outside the Hoysala territory and supported the Telugu origin of Vijayanagara kings
  • Telugu Nayaks (Kamma, Balija, Velama and Reddy) for revenue collection throughout the empire also supported the Telugu affinity
Muslim origin
Muslim historians and scholars of the time such as Ziauddin Barani, Isarni and Ferishta and foreign visitors like Ibn Batuta and Nuniz also recorded that the brothers were serving the King Prataparudra and were made captive after the fall of Warangal. According to another historian who based his research on evidence culled from inscriptions such as Gozalavidu record, "the founders of Vijayanagara were at first in the service of the last Kakatiya king Prataparudra of Warangal, and that when that monarch was defeated by Muhammad bin Tughluq and taken prisoner, they fled to Kampili and took refuge in the court of Kampilideva” . On the outbreak of a rebellion in Kampili the brothers were sent by Tughlaq with an army to Kampili to reconquer it from the rebels and rule the province as his deputies. They successfully accomplished the task but under the influence of Vidyaranya they renounced Islam, and threw in their lot with the Musunuri Nayaks who had just then succeeded, under the leadership of Kaapaya, in expelling the Muslims and re-establish the national independence. Harihara and Bukka then reverted to their ancient faith and having declared independence, assumed the leadership of the Hindus of Kampili in their fight against the Muslims.

Kannada Origin
  • Inscriptions prove that Harihara I and Bukka Raya I were in the Hoysala service a decade before their arrival at Kampili (in modern Bellary district).
  • Not only did the widow of Hoysala Veera Ballala III participate in the coronation of Harihara I in 1346, her name appears before that of the Vijayanagara King Harihara I in a 1349 inscription indicating he gained legitimacy for being a devoted heir of the Hoysalas.
  • original founding of Vijayanagara was in 1320 by Veera Ballala III, then known as Vijayavirupaksha Hosapattana. By 1344, the transfer of power from the Hoysala Empire to the emerging Vijayanagara empire seems to have been gradual and without bloodshed, as ex-Hoysala officers melted away from a crumbling Hoysala power now to support the Sangama cause.
  • In 1346, Harihara I made a grant to Bharati Tirtha in the presence of Krishnayitayi, queen of Hoysala Veera Ballala III, who herself made a grant on the same day. Harihara I was a commander in the Hoysala Kingdom and had been appointed by Veera Ballala III with autonomous powers after the fall of the Seuna and Kampili kingdoms, to administer the northern territories.
  • The very first fortress Harihara I built was the fort at Barakuru in coastal Karnataka in 1336, when he was a Hoysala commander in charge of its northern territories from his seat in Gutti, modern Ananthapur district in Andhra Pradesh, at that time a Hoysala territory.
  • He assumed the Kannada titles Purvapaschima Samudradhishvara (Master of eastern and western and occeans), Arirayavibhada (fire to the enemy kings) and Bhashegetappuvarayaraganda (punisher of the ruler who failed to keep a promise).
  • It has been pointed out that even famous Telugu scholars Vallabharaya and Srinatha, in their works called the Sangama brothers Karnata Kshitinatha, indicating they were a Kannada family.
  • An early inscription of Harihara II called him , Lion to the scent elephant of the Andhra king, demonstrating their anti-Telugu propensity. Persian author Ferishta of Vijayanagara days wrote the emperors as "Roies of Karnataka".
  • The Kannada writings of that time Chikkadevaraya Vamshavali and Keladinripa Vijayam state that the Sangama brothers were Kuruba by caste making them people of Karnataka.
  • Almost half of the Vijayanagar inscriptions are in Kannada out of a total of about 7000 available today and use surnames which are pure Kannada titles such as Bhashegetappuva - rayara - ganda, Moorurayaraganda and Arirayadatta. The remaining inscriptions are in Sanskrit, Telugu and Tamil.
  • The Karnataka Empire or Vijayanagar Empire was originally of the Karnataka region and it drew its inspirations from the Hoysala Empire and the Western Ganga Dynasty of the Karnataka. Inscriptional evidence shows that Ballappa Dandanayaka, a nephew of Hoysala Veera Ballala III was married to a daughter of Harihara I, the founder of the empire. This is claimed proof enough of the association Sangama brothers had with the Hoysala family.
  • It is also asserted that the theory of capture of Harihara I and Bukka Raya I by the Sultan of Delhi and conversion to Islam is false and that the testimony of epigraphs proves that the area around Hampi constituted their homeland. The empire never had a Telugu origin. The patron saint of the early kings was saint Vidyaranya, the 12th Shankaracharya of Sringeri in Karnataka and this is proof enough of their unquestionable identity with the Kannada country.
  • great devotion the founders of the empire had in Lord Chennakeshava of Belur and Lord Virupaksha of Hampi testifying to their origin from Kannada country
  • Sangama brothers even signed their Sanskrit records in Kannada as Srivirupaksha and used their Kannada titles even in Telugu, Tamil and Sanskrit records. No such Telugu titles were used by them.
Robert Sewell
while on a visit to Beidur in Mysore (Karnataka) in 1801, was shown by one Ramappa Varmika a Sanskrit book in his possession called the Vidyaranya Sikka, which mentioned that the founders of Vijayanagar were Harihara and Bukka, guards of the treasury of the Kakatiya King Prataparudra of Warangal. These young brothers met a spiritual teacher, Vidyaranya, the sage of Sringeri monastery, who guided them to establish the kingdom in 1336 and Harihara was made first king. Robert Sewell concluded that Harihara and Bukka were treasury officers of Golla/Kuruba caste, in the court of Warangal (Kakatiya dynasty). As you can see Robert conclusion is based on hearsay and does not carry any firm evidence.
Though controversies over the role of Vidyaranya in the founding of the empire exist, Vidyaranya was an important Sanyasi at the Sringeri order, though not the head of the monastic order until 1380. Vidyaranya Kalajnana (in Sanskrit), Vidyaranya Vrittanta, Rajakalanirnay written by Vidyaranya terms the two as working in gaurds in Kakatiya Tresaury,but it also says they are Kuruba lineage. Kurubas are kannadigas and Kaktiya is Telugu kingdom. And he also say they worked for Chalukyas, Now is the Saint trying to get support of both kannadigas and telugu?

Sivatatva Ratnakara
This book was written in 1709 well after all the legendary stuff has been created. It has Said Vijayangara kings as rulers of Andhra ,not rulers from Andhra

Scholars like Prof. K. A. Nilakanta Sastry, Dr. N. Venkataramanayya and B. Surya Narayana Rao are known for anti-kannada roles. Their theory of Telugu and Tamil older than Kannada and both are sister languages is well known. They are proposed that Kannada region spoke tamil before 1oth century. So their comments cannot be taken seriously.

Origin of Seuna Dynasty

The Seuna, Sevuna or Yadava dynasty (Marathi: देवगिरीचे यादव ,Kannada: ಸೇವುಣರು)(850 - 1334) was an Indian dynasty, which during their peak ruled present day Maharashtra, north Karnataka and parts of Madhya Pradesh from their capital at Devagiri (present-day Daulatabad in Maharashtra).

They initially ruled as feudatories of the Western Chalukyas and around the middle of the 12th. century, declared their independence. At their peak under Singhana II, they ruled a large kingdom stretching from the Tungabhadra to the Narmada rivers.

Who are these rulers has been of considerable debate between Scholars, Whether they are Yadavas or Marathi or Kannada stock. let us see.

The Suena dynasty claimed descent from the Chandravanshi Yadavas of north India. According to the verse 21 of Vratakhand (a Sanskrit work by Hemadri), the Seunas were originally from Mathura and later moved to Dwaraka. Hemdari calls them as Krishnakulotpanna (i.e. descendants of Lord Krishna). The Marathi saint Dnyaneshwar describes them as yadukulvansh tilak as well. Some of their inscriptions call them Dvaravatipuravaradhishvaras ("masters of Dvaravati or Dwaraka").

A stone inscription found at Anjaneri near Nasik says there was a minor branch of the Yadava family ruling over a small district with Anjaneri as the chief city. The inscription indicates that a ruler called Seunadeva belonging to Yadava family called himself Mahasamanta and made a grant to a Jain temple.

Dr.Kolarkar also believe that Yadavas belonged to North India.

Prof. George Moraes, V. K. Rajwade, C. V. Vaidya, Dr. A.S. Altekar, Dr. D.R. Bhandarkar, and J. Duncan M. Derrett, the Seuna dynasty rulers were of Maratha descent. The Seunas patronised the Marathi language. Digambar Balkrishna Mokashi noted that Yadava dynasty rule was "what seems to be the first true Maratha empire". In his book Medieval India, C.V.Vaidya states that Yadavas are "definitely pure Maratha Kshatriyas".
Dr. O. P. Varma, state that Yadavas themselves were Marathi speakers and the age of the Yadavas.

The Yadavas of Devagiri patronised Marathi and Marathi was their court language. It is said that Kannada might be a court language during Seunachandra's rule,however Marathi language was the only court-language of Ramchandra and Mahadeva Yadavas. The Yadava capital Devagiri became a beacon for learned scholars in Marathi to showcase and find patronage for their skills. The origin and growth of Marathi literature is directly linked with rise of Yadava dynasty.

C M Kulkarni, Colin Masica, Shrinivas Ritti etc. believe that the Seuna Yadavas were Kannada-speaking people. Linguist Colin Masica believes that the Yadavas were originally Kannada-speaking and used Kannada in their inscriptions (along with Sanskrit). However, by the time of Muslim conquest, they had begin to patronize Marathi, and Marathi phrases or lines were beginning to appear in their inscriptions. Dr. Shrinivas Ritti's speculates that Seunas must have been originally from Kannada-speaking region and migrated northwords due to political situation in the Deccan at that time

Many Seuna rulers had pure Kannada names and titles like "Dhadiyappa", "Bhillama", "Rajugi", "Vadugi" and "Vasugi", "Kaliya Ballala". Other kings had names like "Singhana" and "Mallugi" which were also used by the Southern Kalachuri dynasty. Records show that one of the early rulers "Seunachandra II" had a Kannada title Sellavidega. The Seunas had very close matrimonial relationships with royal Kannada families through out their rule . Bhillama II was married to Lachchiyavve from a Rashtrakuta descendant family in Karnataka area. Vaddiga was married to Vaddiyavve, daughter of Rashtrakuta chieften Dhorappa. Wives of Vesugi and Bhillama III were Chalukya princess.

Also, over five hundred inscriptions belonging to the Seuna dynasty have been found in Karnataka, the oldest being of the rule of Bhillama II. Most of these are in Kannada language. some others are in Kannada language but Devanagari script . The Seuna coins from the early part of the rule itself have Kannada legends. Many scholars such as Dr. O. P. Varma, therefore believe that Kannada was certainly a court language along with Marathi and Sanskrit during Seuna times.

During the rule of the Seunas, ruling chieftains who were related to the Seuna Kings were from Kannada-speaking families, like the Seunas of Masavadi-140 in present day Dharwad. Dr. A. V. Narasimha Murthy opined that during the later part of the Rashtrakuta rule from Manyakheta, Seuna chieftains were despatched from the Karnataka region to rule near Nasik.

Kannada was one of the court languages since early Seuna times, as is evident from a number of Kannada-language inscriptions. Kamalabhava, patronised by Bhillama V wrote Santhishwarapurana, Achanna composed Varadhamanapurana in 1198, Amugideva composed many Vachanas or devotional songs. He was patronised by Singhana II. Chaundarasa of Pandharapur wrote Dashakumara Charite.

Eventhough Marathi Scholars claim ,Marathi was the only court language
in Ramachandra and subsequent Seunas rulers period, there are abundant
kannada inscriptions in Maharastra, Karnataka and Andhra.

It is common for rulers to claim alligence to historical characters in the past, especially in karnataka as it they followed Manu philosophy to get a divine right to rule. So all the rulers since Maurys have claimed to belong to some divine castes to differeniate themselves from the people they ruled. So calling themselves to be yadavas from north should not be taken seriously unless there is evidence for that. Here there is no evidence.

Seuna rule saw the development of Marathi, and it was the golden age of Marathi. That should not make them blind to Kannada origin, Kannada rulers have ruled all over India have patronised the local language everywhere Telugu (Chalukyas, Vijaynagar, Rastrakuta), Tamil (Gangas, Chalukya, Rastrakuta), Gujarathi( Chalukya, Solanki), Bengali (Pala, Sena), Oriya(Ganga), Nepali(Malla) and various prakrits in present day Rajasthan, MP, UP , Bihar by , satavahana and subsequent Rastrakuta rulers like Rathores(Rathod). And partronising the local language has given a edge to the kannada rulers in a alien territory.

Around 10th century Kannada was the predominant language in Maharastra should not be missed.

So the seunas are kannada origin

origin of Chatrapati Shivaji

Shivaji Bhonslé, also known as Chhatrapati Shivaji Raje Bhonslé was the founder of the Maratha empire in western India in 1674 which was instrumental in the downfall of the Mughal Empire. He is also remembered for being the only secular king in medieval India; (Marathi: छत्रपती शिवाजीराजे भोसले).
Let us see controversies behind his origin.

Rajput Origin

Bhosle family considers that it descended from the Sisodia Rajputs of Udaipur. It is quite possible that some Ksatriya clans of the Rajputs came down to the Maratha country form the north during the long ascendancy of the Muslims. Nevertheless, it is a historical fact that there were Ksatriya families in the deccan like the Rastrakutas, the Calukyas and the Seunas. The Rajputs infact evolved from Chalukyas, Rastrakutas of South India.

Kannada Origin
Dr. Ramachandra Chintamana Dhere argues that Shivaji's ancestor is Balipa or Baliyappa hailing from a place called Soratur near Gadag in north Karnataka. Another important claim apart from the geographical origins of Shivaji by Dr. Dhere is that Shivaji is not a Rajput but a Yadava or a Gowli as is popularly known in Maharastra or a Golla in Karnataka. The author also dwells into the origin of the word Bhosale, which is believed to be Shivaji's second name. According to the author Bhosale is a verbal distortion of the word "Hoysala," which is a name of a dynasty that ruled Karnataka. Likewise the author also takes a clue from the deity Shivaji worshipped, "Shikara Shinganapura Shambhu Mahadeva." According to Dhere's findings, the deity is none other than "Shreeshaila Mallikarjuna," which also corroborates the fact that Shivaji is not a Rajput. To this effect Dhere provides sufficient historical and evidences from folklore.

Bhonsle Family origin
The Bhosle family is counted among the royal or Ksatriya clans of the Marathas. The Bhosle house to which Chatrapati Sivaji, the founder of Maratha Kingdom belonged, hailed from Verul near Baulatabad. The Bhosle of Nagpur are known as Hinganikar as one of their ancestors who was probably a contemporary of Maloji, the grandfather of Chatrapati Sivaji, rehabilitated the village Beradi near Hingani in the present district of Poona, the two brothers Mudhoji and Rupaji of Hingani-Beradi were contemporaries of Sahaji Bhosle the father of Shivaji. Like Chatrapati Bhosle house, the Nagpur Bhosle family, too, considers that it descended from the Sisodia Rajputs of Udaipur. It is quite possible that some Ksatriya clans of the Rajputs came down to the Maratha country form the north during the long ascendancy of the Muslims. Nevertheless, it is a historical fact that there were Ksatriya families in the Maratha country like the Rastrakutas, the Calukyas and the Yadavas.

The family tree in the bakhar of the Bhosle of Nagpur denotes ancestors who were common to this house and also to the Bhosle house of the Chatrapatis. The Bhosles of Nagpur and the Chatrapati house belonged to the same Kshatriya clan. However, there is no independent historical evidence to establish common ancestry between the two families in the few generations preceding Chatrapati Sivaji. The account in the bakhar of the Bhosle of Nagpur, therefore, has to be taken with a grain of salt,

In the biography of Chatrapati Sambhaji by Malhar Ramrav Citanis it is stated that after the death of Sivaji his obsequies were performed by Sabaji Bhosle, as Sambhaji the eldest son, was in confinement of the fort of Panhala. But james Grant Duff in his "A History of the Marathas" vol. I. P. 243, says that Sivaji's funeral rites were performed by one 'Shahjee Bhonslay' (Sahaji Bhosle). There is no unanimity among contemporary writers about the person performing Sivaji's funeral rites. If however, Sabaji Bhosle performed the obsequies there is every possibility that this Bhosle the ancestor of the famous Raghuji Bhosle of Nagpur was a known blood relation of the Chatrapatis.

At the time of Sahu Chatrapati's home coming when Tarabai and her partisans purposely cast doubt about Sahu being the grandson of Sivaji, it was Parasoji of the Nagpur Bhosle house who dined with Sahu and dispelled the doubt. Then again during the last years of Sahu's reign it was strongly rumoured that he would select an heir to the a GADI of Satara from the Bhosle of Nagpur as he had no son. Later, the English offered to seat one of the Bhosle's of Nagpur on the Gadi of Satara. All these events indicate the possibility of a common ancestor of the Bhosles of Satara and Nagpur through direct historical evidence is not yet forthcoming to establish the fact. The two Bhosle brothers Mudhoji and Rupaji were contemporaries of Sahaji Bhosle and were noted roving soldiers. Rupaji it seems was residing at Bham in the district of Yavatmal where he had a JAGIR. He was childless. Of the sons of Mudhoji, Parasji and Sabaji stayed with their uncle at Bham and served in the army of Chatrapati Sivaji.

whatever be his origin , he is a marathi king. The claims are not without any political mileage

Related Posts
Rajput Origin
Seuna Origin
Marathi origin

Origin of Badaga

The Badagas(Kannada:ಬಡಗ ಜನರು) are an indigenous people inhabiting the Nilgiri Hills of Tamil Nadu, southern India.The term 'Badagu' in old Kannada means 'North',so 'Badaga' should mean 'Northener'.

They form the largest indigenous community in the Nilgiri region, with a population of approximately 150,000 encompassing some 370-odd villages and smaller settlements. They are registered as a Backward Caste, (now referred to as other backward caste(OBC) caste). Their aspirations to be recognized as a tribe, rather than a caste, is complicated by their historical and contemporary social relations with other Nilgiri peoples, from whom they have asserted some differences and even a social precedence.

For example, the Badagas have traditionally hired musicians from other Nilgiri groups (such as the Kota and Irula) to play at their social functions, which is symbolic of submission and control in that region. However, they are also known to have paid tribute in grain to other groups, such as the Todas. In general, neither stereotype of caste or tribe can be readily applied. They are most likely Dravidian by descent and they are by religion Hindus of the Saiva sect. Research has indicated they migrated to the Nilgiris from the Mysore region, sometime around 1600 after the break-up of the kingdom of Vijayanagara. They are an agricultural people and far the most numerous and wealthy of the hill tribes. Many have relocated to towns and cities of the region, and earn income from urban-style employment. Their language is Badaga, a dialect of Kannada. This is the correct representation of Badaga people ,let us see why there is confusion.

Natives of the Nilgiris
Philology states that in the beginning languages existed without scripts and only later scripts were developed. Hence this seems to be a justification that the badagas were completely an indegenous people to due to the absence in their script, but an ancient indegenous group would have a higher population or would have been completely extinct which questions the validity of this theory.

The European Connection
Badaga ethnic group from Central/East Europe for survival had to accept the local language after migration to southern India and then to the Nilgiri Hills (the nilgiris then belonged to the Vijayanagara Empire), hence the dialect of Kannada. The badagas hence adopted the language for verbal communication and did not accept the Script as it was Foreign to them. The date of the second migration from present Karnataka is probably said to be around 1500 AD - 1600 AD. But this theory is put up to convert badagas to Christianity. The same theory has been put forward in neibhouring kodagu to successful effect in conversion. To somehow show they are closer to European to spread Christianity.

Genomic studies
Genomic Studies i.e. a Y-chromosome DNA marker test on the badagas have resulted in the badagas belonging to the broader R1a and specifically R1a1 Haplogroup. A good percentage of people in Central Europe,East Europe,Scandinavia and the people of Punjab also belong to this R1a1 Haplogroup. Hence this has been suggestive of the fact that the badagas are of an Eurasian origin.
The above statement of "origin" is further diluted based on the examination of R1a1 in South Indian tribals and Dravidian population groups Saha et al. (2005) questioned the concept of its Indo-Iranian origin. Sengupta et al. (2005) claim R1a's diverse presence including even Indian tribal and lower castes (the so-called untouchables) and populations not part of the caste system. From the diversity and distinctiveness of microsatellite Y-STR variation they conclude that there must have been an independent R1a1 population in India dating back to a much earlier expansion than the Indo-Aryan migration. The other Ethnic group from southern India which belongs to the R1a1 haplogroup are the Kodava whose customs and cultural aspects for centuries have been said to be related to the Badagas.

Proto Kannada-Tamil origin
Some tamil scholars say they split from Proto-Kannada-Tamil. But this is without any basis and is linguistic chuvanism of the Tamils. This theory is mainly put forward to keep the beautiful and Nilgiris and ooty within Tamil nadu. With this theory they also forced Badagas to use Incompatible Tamil Script. The widespread use of ha indicates that Badagas migrated to Nilgiris after the Pa-Ha shift happened in Kannada, that is post Hoysala.

The Badagas are very much a part of the Gowdas (Land Lords in Karnataka). Many also follow Lingayat tradition. It remained as a dialect because of the isolation in the hills. The language is also believed to be the older form of Kannada (Hale Kannada). Though the practices may be unique, the culture is very much the same as the Kannadigas. This uniqueness is by shedding out old practices and adopting new ones to keep the bond among members of the community and the other tribes like Todas, Kurumbas etc.

Any Lay kannada person can understand Badaga speaking, It has retained the old charms and also some of the cultural practices. All the words in Badaga has kannada origin, they have borrowed some from neibhouring Toda, Korta , Kuruba(all Kannada tribes) and Irula (Malayalam tribe). Recently they have been using more of Tamil, because of the use of tamil script and tamil administration.

To know the origin of Badagas we dont need such elaborate analysis , the reason for migration , time of migration , placed stopped on the way are all in the Badaga folk songs.

Origin of Word Tulu

Origin and meaning of the word Tulu has been disputed in literary circles since pre-Independance days. Dr. Palthadi Ramakrishna Achar(1999) has compiled the available historical information on the word ‘Tulu’ in his book ‘TuLu naaDu- nuDi’. Most of the appraisals, as remarked by Dr Achar, have been made considering Tulu as a character of the territory or the people rather than the language.
  1. In ‘Rajatha Peethapura Mahatme’(1913) it is described that a chieftain of Udupi called Ramabhoja offered Tulābhāra to the deity, to amend for the sin of killing a serpent. Tulābhāra is the offering of gold or other material (according to the status of the worshipper) equivalent to ones body weight. Thus the word Tulu has been suggested to have been derived from the Tulābhāra. The theory has not been accepted by experts since Rama bhoja appears to be an imaginary ruler unsubstantiated in the actual history of the land.
  2. Another similar legend in ‘Keralotpatti’(16th century work), an ancient work that originated from Kerala, describes the rule of one ‘Tuluban Perumal’ from Koteswara, Kundapaura area, who gave the name Tulunad for the area.This is again a figment of fertile imagination since there is documented evidence of any Tuluban Perumal ruling Tulunad.
  3. Dr B. A. Salettur derived the word ‘Tulu’ from the Kannada root ‘tooL’ which means to attack. Dr. Gururaja Bhat had discounted this suggestion since Tulu people were never attacked anyone nor had any expansionist ideals.
  4. Manjeswara Govinda Pai proposed that the word Tulu has been considered to have derived from the proto dravidian word ‘Tulai’ which means to row or play with water.
  5. Kudkadi Viswanatha Rai (cited in Dr Achar,1999) suggested that the Tulu has been derived from the phrase ‘Tullal naadu’, wherein ‘tullal’ means to wriggle or to dance. Native Mera or Muger tribes describe their marriage ceremony as 'tullal'. Yakshaghana dances.
  6. Dr. Gururaja Bhat proposed that the word Tulu is modified form of the term ‘turu’ that refers to cattle. Cattle herding and grazing is considered to be one of the earliest known professions in India. Cow-herders of Gujarat, also known as Yadavas are considered to be one of the early settlers in Tulunad. Haritha of Yadava clan was said to have ruled in Tulunad according to Harivamsha. However there are no solid evidences in favour of turu>tulu word conversion .
  7. ‘Tolahars’ were a royal clan that ruled a part of Tulunad. Tola>Tulu conversion has been thought of by some workers.
  8. J.Sturrock in his South Canara Manual ( Vol.I ) inferred that word Tulu possibly refers to the ‘soft’ nature of the local people, since the adjective “tuluve” is applied to the soft pulpy variety of jack fruit. However, this argument has not been accepted by experts like Dr. Gururaja Bhat.
  9. Sediyapu Krishna Bhat has pointed out that the word ‘Tulu’ is connected with water. ‘Tuluve’(jack fruit) also means ‘watery’ and that should be considered instead of the ‘soft’ implication. The other water related words in Tulu are talipu, teli, teLi, teLpu, tuLipu, tulavu, tamel and additionally in Kannada are tuLuku and toLe. In Tamil tuli means water drop and tulli means the same in Malayalam.Thus it can be concluded that the word Tulu implies ‘related to water’.
  10. The term ‘Tulu’ was also used as a clan name, as recorded in the Honnali inscription of Shimoga district, dated 1203AD. Dr. Gururaja Bhat has cited several personal names with Tulu as affixes like Tuluveswara, Tuluva Chandiga, Tulu Senabova, Tuluvi Setti, Tuluvakka Heggadati,Tulu Alva, Tulai Amma etc. as have been recorded in the inscriptions. In the Basrur (in Kundapur taluk) inscription dated 1401 AD, mentions a Tuluvi Setti donating land to maintain the routine expenditures of the Tuluveswara temple of Basrur. Besides, Krishnadevaraya, the famous emperor of Vijayanagar was said to be hailing from the ‘Tuluva’ dynasty.Thus we can conclude that the word ‘Tulu’ means ‘that connected with water’ and it is also name of a clan or group.
However the word Tulu is more global than we ordinarily imagine!

source: Tulu Research

Myth of Sumerian Legacy

The term "Sumerian" is the common name given to the ancient inhabitants of southern Mesopotamia by their successors, the Semitic Akkadians. The Sumerians called themselves sag-giga, literally meaning "the black-headed people". The Akkadian word Shumer may represent this name in dialect, but it is unknown why the Akkadians called the southern land Shumeru. Biblical Shinar, Egyptian Sngr and Hittite Šanhar(a) could be western variants of Šumer

Severalpeople have claimed decendents of Sumerians or related to sumerians. Let us see the claims


Sumerian is generally believed today to be an isolate language without known close relatives, even though most will say it is the closest to the FinnUgor and Altaic language. Even the well known Sumerologist, Samuel Noah Kramer has hinted at the probability at times about the FinnUgor and Altaic links to Sumerian. Many others mention it also but then try to play it down and minimize the true extent of the links. Early pioneers as Jules Oppert (France), Archibald.H Sayce (England), A.H. Layard (England), Francis Lenormant (France), Delitzs (Germany), Coloman-Gabriel Gostony (France) and many others who are less known today such as Hungarian Sumerologists Dr Zsigmond Varga, a student of Delitz, and his student Dr Ida Bobula. Unfortunately the detailed work and sound correspondences needed by modern "historic" linguist, were only started by them, but never continued and refined by anyone, before it became a semi "taboo" topic to compare Sumerian to other language families.

The origin of this theory was explained by Ida Bobula this way: "When in the middle of the 19th century, under the debris of Mesopotamia the first written memories, the tiletable notched cuneiform and hieroglyphic text began to turn up, professionals recognized that those against the Assyrian-Babylonian texts were written in a non-Semitic structured language." The language proved to be agglutinatively structured. The pioneer orientalists, Julius Oppert, Rawlinson, and Archibald Sayce, spoke of the ancient Scythian and Turanian languages; the French scientist Lenormant decisively declared that the language of these "artificers of writing" is closest to Hungarian, and that it would prove to bear a relationship to the "Turanian" family similar to that of Sanskrit for the Indo-European family.

The second account has been related to Biblical history. The document starts with Tana, perhaps the same as the Sumerian Etana of the city of Kish, son of "Arwium", son of "Mashda". The Kushan Scythians also had an ancestor called Kush-Tana. In the Sumerian account, Etana of Kish was the first king who 'stabilised all the nations'. Some feel that Etana of Kish corresponds to the Biblical Cush, father of Nimrod.

In the Hungarian account, Tana's son is called Menrot, whose twin sons, Magor and Hunor dwelled by the Sea of Azov in the years following the flood, and took wives from the Alans, presumably meaning the ancestors of the Iranians (from the eponymous ancestor Aran).
Another version of this legend found in the Kepes Kronika makes Magor and Hunor the sons of Japheth rather than of Nimrod, equating Magor with Magog.Nimrod the hunter, founder of Erech, is more plausibly identified by David Rohl with Enmerkar, founder of Uruk (Sum. kar=hunter).

The mother of the twin sons in the Hungarian version is Eneth, Enech or Eneh, who is the wife of either Menrot (Nimrod) or of Japheth. If she is to be equated with the Sumerian goddess Inanna, she may have originally been the wife of both men, and a great many others beside.

The Sumerian legends of "Enmerkar and the Lord of Aratta" describe vividly how the powerful Inanna, something of a kingmaker in her time, abandoned the king of Aratta, who is called Ensuhkeshdanna, and awarded the kingship of Erech to Enmerkar.Another argument sometimes used to link the Sumerians (who called their language Emegir) with the Magyars, involves the hereditary caste among the Medes and later Persians known as "Magi".

But the theory has many loopholes. Eventhough mountain of documents show Closest Europeon languge to Sumerian is Hungarian, the language is noticed only in 9th century AD , while the sumerians rule ended in 2000 BC. So how come they are related. The myth was created to show the Hungarians inferior to Europeons ruling societies. The Hungarian whose origin has been conflicting claims trace their origin to Huns. And Hungarian being close to Finnish is itself doubt.

Ur or Uru (=city) was a major city during Sumerian civilizatin times. The word Uru or Ooru ( village or township) has got into almost all Dravidan languages including Tulu.Possibly the the name of the once famous Sumerian city was extended to all civilized settlements later on.It is a common suffix now in most of the place names in southern India. Bengalur,Mangaluru,Mundkur,Tanjavur ,Trichur,Gudur etc.There are also other Sumerian/Dravidian words sharing similar sounding verb -ur. SumerianUru (2) (= firewood.) has similar words in Tulu, Kannada (Uri- is to burn) and other Dravidian languages. Similarly, Sumerian Uru (3)(=to till or grow) has Urpini/Ulpini (Tulu), Ulu(=to till) in Kannada.
One of the numbers,"five" in Sumerian was Ia or i (=five).It is ain in Tulu and aidu in Kannada.
Sig(=sun burnt clay tiles) has analogous Sike or seke (=sunny sultriness) and Sigadi (=fire place/oven) in Tulu and Kannada.
There may be more such analogous words in Sumerian and Tulu/Kannada/Dravidian languages.
The analogy is cited here to suggest that some early Tulu,Kannada and other Dravidian tribes might have migrated from Sumerian region to India.A genealogical relationship exist between the Black African, Dravidian, Elamite and Sumerian languages. But apart from these word similarities there is nothing else to say Sumerians and Dravidian are related.

Elam, lasting from around 2700 BC to 539 BC, is one of the oldest recorded civilizations. Elam was centered in the far west and southwest of modern-day Iran (the lowlands of Khuzestan and Ilam Province, which takes its name from Elam), as well as parts of southern Iraq. It was preceded by what is known as the Proto-Elamite period, which began around 3200 BC when Susa (later capital of Elam) began to be influenced by the cultures of the Iranian plateau to the east.
The Elamite culture show influence of sumerian. But the elamite is seprate culture and language is seprate and still to be deciphered elamite text are different from Sumerian.

Hebrew belongs to the Afro-Asiatic language family. Sumerian is a different language family. Hebrew is related to Akkadian, Aramaic, Egyptian and Phoenician.

The term "Sumerian" is the common name given to the ancient inhabitants of southern Mesopotamia by their successors, the Semitic Akkadians. Clearly this shows that Semitic and Sumer are different people. While semitic people are migrants from outside, sumerians are natives.

The Babylonian civilization, which endured from the 18th until the 6th century BC, was, like the Sumerian that preceded it, urban in character, although based on agriculture rather than industry. The country consisted of a dozen or so cities, surrounded by villages and hamlets. At the head of the political structure was the king, a more or less absolute monarch who exercised legislative and judicial as well as executive powers. Under him was a group of appointed governors and administrators. Mayors and councils of city elders were in charge of local administration.
The Babylonians modified and transformed their Sumerian heritage in accordance with their own culture and ethos. The resulting way of life proved to be so effective that it underwent relatively little change for some 1200 years. It exerted influence on all the neighboring countries, especially the kingdom of Assyria, which adopted Babylonian culture almost in its entirety. But sumerians are not babylonians as they are not semitic. Infact semitic babylonians named them numers.
Early Eastern Europe did have an important early local civilization, even before the coming of the Indo-Europeans, who are mistakenly claimed to bring agriculture to the natives. Most grain names or the name of bread in various major branches of Indo-European languages (Germanic, Latin, Slavic) cannot be derived from a common origin indicating that they weren't agriculturalist prior to their separation. The earliest appearance of Indo Europeans, from the east in Europe was around 2800BC with the first appearance of the ancestors of the early Greeks

The claims are based on some similarities , we dont know how the sumerians spoke . The Sumerians can be Elamaites or Semitic or Huns or Dravidians or East African we dont know. As the Mystery race they have claims from all over the world. The documents of Elam are decoded it may throw further light. Until then people will claim sumerian as their own

Origin of Rastrakuta

The Rashtrakuta Dynasty was a royal Indian dynasty ruling large parts of southern, central and northern India between the sixth and the thirteenth centuries. During this period they ruled as several closely related, but individual clans. The earliest known Rashtrakuta inscription is a seventh century copper plate grant that mentions their rule from Manpur in the Malwa region of modern Madhya Pradesh. Other ruling Rashtrakuta clans from the same period mentioned in inscriptions were the kings of Achalapur which is modern Elichpur in Maharashtra and the rulers of Kannauj.

The clan that ruled from Elichpur was a feudatory of the Badami Chalukyas and during the rule of Dantidurga, it overthrew Chalukya Kirtivarman II and went on to build an impressive empire with the Gulbarga region in modern Karnataka as its base. This clan came to be known as the Rashtrakutas of Manyakheta, rising to power in South India in 753. Period between the eight and the tenth centuries, saw a tripartite struggle for the resources of the rich Gangetic plains, each of these three empires annexing the seat of power at Kannauj for short periods of time. At their peak the Rashtrakutas of Manyakheta ruled a vast empire stretching from the Ganga River and Yamuna River doab in the north to Cape Comorin in the south.

During their rule, Jain mathematicians and scholars contributed important works in Kannada and Sanskrit. Amoghavarsha I was the most famous king of this dynasty and wrote Kavirajamarga, a landmark literary work in the Kannada language. The finest examples of which are seen in the Kailasanath Temple at Ellora and the sculptures of Elephanta Caves in modern Maharashtra as well as in the Kashivishvanatha temple and the Jain Narayana temple at Pattadakal in modern Karnataka, all of which are UNESCO World Heritage Sites.

The origin of Rashtrakuta dynasty has been a controversial topic. These issues pertain to the origins of the earliest ancestors of the Rashtrakutas during the time of Emperor Ashoka in the second century BCE, and the connection between the several Rashtrakuta dynasties that ruled small kingdoms in northern and central India and the Deccan between the sixth and seventh centuries. The relationship of these medieval Rashtrakutas to the most famous later dynasty, the Rashtrakutas of Manyakheta (present day Malkhed in the Gulbarga district, Karnataka state), who ruled between the eighth and tenth centuries has also been debated

Punjab origin
The appearance of the terms Rathika, Ristika (Rashtrika) or Lathika in conjunction with the
terms Kambhoja and Gandhara in some Ashokan inscriptions of 2nd century BCE from Mansera and Shahbazgarhi in North Western Frontier Province (present day Pakisthan), Girnar
(Saurashtra) and Dhavali (Kalinga) and the use of the epithet "Ratta" in many later inscriptions has prompted a claim that the earliest Rashtrakutas were descendants of the Arattas, natives of the Punjab region from the time of Mahabharata who later migrated south and set up kingdoms there, while another theory points more generally to north western regions of India. Based on this theory, the Arattas may have become natives of the Deccan having arrived there during the early centuries of the first millennium. But this is a far fetched theory having no proof.

Maharastra origin
Term Rishtika used together with Petenika in the Ashokan inscriptions implied they were hereditary ruling clans from modern Maharashtra region and the term "Ratta" implied Maharatta ruling families from modern Maharashtra region. But this has been rejected on the basis that from ancient books such as Dipavamsha and Mahavamsha in Pali language it is known the term Maharatta and not Rashtrika has been used to signify hereditary ruling clans from modern Maharashtra region and the terms Rashtrika and Petenika appear to be two different displaced ruling tribes.

Marathi or Telugu origin
The argument that the Rashtrakutas were either Marathi speaking Marathas or Telugu speaking Reddies in origin has been rejected. Reddy's in that time period had not come into martial prominence even in the Telugu speaking regions of Andhra, being largely an agrarian soceity of cultivators who only much later (in the 14th century - 15th century) came to control
regions in the Krishna - Rajamundry districts. The Rashtrakuta period did not produce any Marathi inscriptions or literature (with the exception of a 981 CE Shravanabelagola inscription which some historians argue was inscribed later). Hence Marathi as the language of the Rashtrakutas, it is claimed, is not an acceptable argument

The Rashtrakutas emerged before the term "Rajput" came to be used as a community. The emergence of Rajputs in Rajasthan and Gujarat coincides with the arrival of the Rashtrakutas and Chalukyas in the region. So it is just a coincidence

kannadiga origin
  1. Ruling clans called Rathis and Maharathis were in power in parts of present day Karnataka as well in the early centuries of the Christian era, which is known inscriptions from the region and further proven by the discovery of lead coins from the middle of 3rd century bearing Sadakana Kalalaya Maharathi in the heart of modern Karnataka region near Chitradurga. In the face of these facts it is claimed it can no longer be maintained that the Rathi and Maharathi families were confined only to present day Maharashtra. There is sufficient inscriptional evidence that several Maharathi families were related to Kannadiga families by marriage and they were naga worshippers, a form of worship very popular in the Mysore region.
  2. The epithet Ratta, it is a Kannada word from which the word Rashtrakuta has been derived. The use of the word Rattagudlu (meaning an office) has been found in inscriptions from present day Andhra Pradesh dated prior to the 8th century indicating it was a South Indian word. From the Deoli plates and Karhad records it is clear prince called Ratta and his son was called Rashtrakuta. Thus Rashtrakutas were of Kannada origin. It is also said the term Rashtra means "kingdom" and Kuta means "lofty" or Rashtra means state and Kuta means chieftain.
  3. Another epithet used in inscriptions of Amoghavarsha I was Lattalura Puravaradhiswara. It referes to their original home Lattalur, modern day Latur in Maharashtra state, bordering Karnataka. This area was predominantly Kannada speaking based on surviving vestiges of place names, inscriptions and cultural relics. So Latta is a Prakrit variation of Ratta and hence Rattana-ur became Lattana-ur and finally Lattalur.
  4. Connections between the medieval Rashtrakuta families to the imperial family of Manyakheta, It is clear that only the family members ruling from Elichpur (Berar or modern Amravati district, modern Maharashtra) had names that were very similar to the names of Kings of the Manyakheta dynasty. From the Tivarkhed and Multhai inscriptions it is clear that the kings of this family were Durgaraja, Govindaraja, Svamikaraja and Nannaraja. These names closely resemble the names of Manyakheta kings or their extended family, the name Govindaraja appearing multiple times among the Manyakheta line. These names also appear in the Gujarat line of Rashtrakutas whose family ties
    with the Manyakheta family is well known.
  5. Princes and princesses of the Rashtrakuta family used pure Kannada names such as Kambarasa, Asagavve, Revakka and Abbalabbe as their personal names indicating that they were native Kannadigas. It has been pointed out that princesses of family lineage belonging to Gujarat signed their royal edicts in Kannada even in their Sanskrit inscriptions. Some examples of this are the Navsari and Baroda plates of Karka I and the Baroda plates of his son Dhruva II. It has been attested by a scholar that the Gujarat Rashtrakuta princes signed their inscriptions in the language of their native home and the race they belonged to. It is well known that the Gujarat line of Rashtrakutas were from the same family as the Manyakheta line. It is argued that if the Rashtrakutas were originally a Marathi speaking family, then the Gujarat Rashtrakutas would not have
    signed their inscriptions in Kannada language and that too in far away Gujarat.
  6. While the linguistic leanings of the early Rashtrakutas has caused considerable debate, the history and language of the Rashtrakutas of Manyakheta has been free of such confusion. It is clear from inscriptions, coinage and prolific literature that the court of these
    Rashtrakutas was multi-lingual, used Sanskrit and Kannada as their administrative languages and encouraged literature in Sanskrit and Kannada. As such, from the Kavirajamarga of 9th century, it is known that Kannada was popular from Kaveri
    river up to the Godavari river, an area covering large territory in modern Maharashtra.
  7. The Rashtrakuta inscriptions call them the vanquishers of the Karnatabala, a sobriquet used to refer to the near invincibility of the Chalukyas of Badami. This however it should not be construed to mean that the Rashtrakutas themselves were not Kannadigas. Their patronage and love of the Kannada language is apparent in that most of their inscriptions
    within modern Karnataka are in Kannada, while their inscriptions outside of modern Karnataka tended to be in Sanskrit. An inscription in classical Kannada of King Krishna III has also been found as far away as Jabalpur in modern Madhya Pradesh which further supports the view of their affinity to the language kannada.
So Rastrakutas are kannadiga origin

Origin of Gangas

First King of Ganga Dynasty started in Karnataka when Jain Acharya Simhanandi inspired his two disciples Daddigh and Madhav to establish their rule, which they did by constituting the territory of Gangawadi with Kolar as their capital. Madhav Kongunivarma I was the first crowned king of this dynasty, who ruled for a long period during 189-250 AD. So the question of Gangas originating in north and coming to south is irrelavant. They actually moved south(3rd to 10th century ) to North(11th to 15th century) to establish Eastern Ganga Dynasty. The Eastern Ganga dynasty established with decline of western ganga dynasty. They built temples in orissa on similar lines as in Karnataka. In the opinion of Dr. N. K. Sahu, both the western and eastern Ganga dynasty belong to one and the same dynasty.

Mahisa(kannada) Race
Mr. Dubey has identified the Tumbura-race with Mahisa, Thumbra being mentioned in Puranas as Ganga. Mahisa race as we know is from only one place , that is mysore from ashokan times . The first king of this Ganga dynasty Anantavarma belonged to the Mahisa race as per Puranas. Kudlur grant of Marasimha and the Santara inscription on the Huncha stone says Simhanandi gave them kingdom. The last mentioned record indeed refers to him as "the archariya who made the Ganga kingdom." :"Ganga-rajyaman madida Simhanandy acharyya." which shows they are of kannada decent or Mahisa race. The Western Ganga rule was a period of brisk literary activity in Kannada, which shows that they are kannada origin.

Eastern Ganga
Eastern Ganga capital is kalinganagara, which is often leading to misunderstanding it is in kalinga(orissa), but it is actually in Andhra pradesh. The Eastern Ganga dynasty came to prominence after 10th century. They maintained relations with cholas( part of chalukyas) shows that they are of same as western Gangas. The Karnata race having independent rulers in various places of India in the previous thousand years has established a kingdom in orissa and Andhra. With Chalukya's in West and South, senas in Bengal , srilanka, Nepal. The karnatas ruled whole of India. Showing eastern Gangas belong to fisherman decent of orissa is not correct. Gangas continued the tradition of building temples in orissa also with Sun temple of Konark , Lord Jagannath temple and various other temples. Many of the common Orissan surnames, such as ‘Dalai’ and ‘Senapati’, originated in Ganga times. Gangas also took the mahisasura mardini or Durga worship to orissa from karnataka.

Origin of Gangas is mainly due to confusion from Puranas. Whose dating has always been in question. Puranas show 80kings ruling 1600years. Also the opposition of puranas to Jain territories mainly in karnataka means , karnataka decent does not get due respect. There is also mention of Ganga Vamsa apart from Ganga dynasty and also Mahisa race.

Historical sources
Historical sources are not very clear from sanskrit inscriptions and plates give no continous evidence of any known decent except they are Ganga rulers. Historical records are in sanskrit with mix of southern and northern script , which shows that the western and eastern ganga's are same.

External sources
External sources like arab show that the eastern ganga land was essentially agararian and army infantry. So the question of gangas moving from karnataka to orissa is not a issue. Also the southeast asian sources like indonesia tell about karnataka traders operating from eastern shores.

So the eastern and western Ganga are all same. Ganga origin is in Mysore( Karnataka). when the primacy of Ganga rule came to end in karnataka came to end around 10th century, they moved north to andhra and Orissa to establish rule. They constructed many famous temples and also increased trade there.

Related Posts

Who are ancient Kambojas and their Land

There have been many controversies about the precise location of ancient Kamboja Mahajanapada or Kamboja country as mentioned in our ancient Sanskrit and Pali texts or which finds mention in the classical writings of the Greek, Roman, Chinese or Moslem writers. The footprints of Kambojas have been found in Iran, Bukhara, Balakh, Fargana, Sogdiana, Pamirs, Badakhshan, Hindukush, Kashmir, Kabol Valley (Paropamisadean region/Kaffirstan), Kandhar, Gazni, Sindh, Balochistan, Gujrat/Kathiawad, Mathura, Ayudhya, Tibet, Nepal, Assam, Bengal, Orissa, Andhra Pardesh, in South India, Sri Lanka, Indochina (Cambodia) etc. So the various scholars, Indian and foreign, have tried to locate their KAMBOJA country, in South India, Gujrat-Kathiwad, Sindh-Sauvir, Balauchistan, Nepal, Tibet, Assam, Kandhar/Gazni, Kaffirstan, Pamir/Badakshan as also in Central Asia, comprising southern parts of Russian and Chinese Turkestan, according as, where they had found the foot prints of the Kamboja people, during the phase of history under their study. But unfortunately, still, the scholars are not unanimous in their location of Ancient Kamboja Mahajanapada which stands mentioned numerously in our Sanskrrit and Pali Texts.

Says Dr Moti Chander : " The Kambojas were important people, but strange as it may look the Indologists are not at all unanimous in their location of this ancient country" (Geographical and Economic Studies in the Mahabharata Upayana Parva, JUPHS, Vol. XVI, Pt. II., p 42). Let us start to unfold the story of location and identification of Kamboja from the beginning.


Vayu Purana (V) [I 45.118], Brahmanda Purana (V) [ I, 2.16.49), Markandeya Purana [57.36] and Vamana Purana [13.40] etc describes the Kamboja tribes in the Udychya or Uttarapatha.

Markendya (58) [Markendya 58.30.32], Vishnu Dharmottara [I.9.6] mention them as tribes of south-west. Brahta Samhita also mentions them in the South-west near Gujarat/Sorasher (Brahta Samhita XIV, 17-19). Markendya (55/30-33) groups them with the Pahlavas, Sindhus and Sauviras and Vishnu Dharmottara groups them with Strirajya (Bahlika) and the Yavanas, it goes without saving that these texts refer to the countries of northg-west of India.

Later some time, when many clans of these tribes were located near Saurashtra/Gujarat (after 2nd c/1 ist c BC), they find mention in Garuda Purana (55.13) in Dakshinapatha.

Brahata Samhita (14/17-19) mentions them near Gujarat in south-west division in association with Sindhu SauvirSorashter Dravid etc.

In his Arathshastra, Brahaspati, has shown Kamboja as a great country, associated with the Dasrana country in south-west [IHQ., Vol XXVI-2, 1950, p 127].

Very interestingly, Agni Purana mentions two Kambojas...Kamboja and Kambhoja located somewhere in South and South west division (Dr J. L. Kamboj).

Rajvilas, a mediaeval age Text also associates Kamboja with SorashterGujarat and Kachch countries. [Rajbilas 1/112].

Balmiki Ramayana locates Kamboja in general in the Uttarapatha of Indian peninsula but does not give us its precise location. Per BALMIKI RAMAYANA, Sugariva figures as directing the monkeys to go to Uttarapatha, the lands of the Kambojas, Yavanas, Sakas and the Vardas (Pardasa?) (Ramayana Kishakanda Saraga, 43.12). Thus Ramayana places Saka, Kamboja Yavana etc tribes as neighbors in the extrem north beyond Surasena, Prasthala, Bharatas, Kurus and Madrakas.

Further, in Vashista-Vishwamitra war over Kamdhenu, which was probably fought over in Afghanistan, the Kambojas, Sakas, Yavanas etc tribes are again shown to have participated as allies or supporters of Vashista against Vishwamitra. As Sakas, Yavanas etc are the well known tribes of the Uttarapatha, their Associates, the Kambojas are also qualify to have been their Uttarapathian neighbors. All these tribes are shown as having been jointly `created by the divine powers of Kamdhenu' on special plea by Vashist. See below:

tasyA humbhAravAjjAtAH kAmbojA ravisaMnibhAH . Udhasastvatha sa~njAtAH pahlavAH shastrapANayaH .. 2..\ yonideshAchcha yavanaH shakR^iddeshAchchhakAstathA . romakUpeShu mechchhAshcha harItAH sakirAtakAH .. 3..\ (Ramayana 1/52-55).

Mahabharata also associates Kambojas with Sakas, Yavanas tribes at several places and also counts them amongst the Uttarapathian tribes:

Saka-Yavana-KAMBOJAstasta: Kasatrya Jatyah: Vrishaltam parigta brahmanahnamdrashnaat (MBH 13/33/22)

But in the following Shloka of Mahabharata, the Kambojas are shown as belonging to western region of India.

ShakAnAM pahlavAnA.n cha daradAnAM cha ye nRipAH. KAmbojA RiShikA ye cha pashchimAnUpakAshcha ye// (Udyogaparvam-4/15)

So much so, in Mahabharata war, the Saka, Kamboja and Yavana tribes had fought to gather under the joint command of Kamboja king Sudakshina Kamboj. See evidence below:

Viduymano vatain bahurup ivambuda:/ Sudakshinashach Kambojo Yavanaishach shakaistha// (MBH 5/19/23) This undoubtedly verifies the Kambojas to have been the neighbor and friends of Sakas/Yavanas and hence living somewhere in the Uttarapatha division of Ancient India. MUDRARAKHASA DRAMA (II.2).

Kambojas, Sakas etc have also been portrayed as the tribes of Uttarapatha in Mudrarakasha drama of Buddist texts and they are shown to have jointly formed core of the Chander Gupta Maurya's composite army of Uttarapathian warriors which had decisively defeated the Magadha dynasty of Nandas/Nandins. e.g.

Asti tava Shaka-Yavana-Kirata-Kamboja-Parsika-Bahlika parbhutibhi: Chankyamatipragrahittaishach Chander Gupt Parvateshvar Balairudadhibhiriv parchalitsalilaih: Samantad uprudham Kusumpuram (Mudrarakshasa II.2)

All these examples points out at fact that the Kambojas who were the allies and neighbors of the well-known Uttarapathian tribes like Sakas, Parthas, Yavanas etc were most probably also located in the Uttarapatha somewhere.

Ashoka's Rock edicts (R.E. V (Yona-Kamboj-Gamdharnam...), R.E. XIII (Yona-Kambojesu), & Shar-I-Kunha Inscriptions of Kandhar (Aramic/Greek version representing Yonas and Kambojas respectively) document some Kamboja population in Kandhar, and Kandhar/Kabul/Lamghan/Swat valley (testified by linguist traces) but it does not talk about the Kambojas of Central Asia..Obviously the people in mind in Asoka's rock edicts were the Paropamisadean Republican Kambojas who had crossed the Hindu Kush range and had occupied the Paropamisadean region (south of Hindukush) a little before times of Ashoka. The republican Asvakyan (Ashvak/Ashmak) and Asvayana (Asapas) Kambojas of the Puranic literature and Panini's Ashta-dhyai belong to this class.

In Dhammapada's commentary on Petuvathu, Dvarka is associated with Kamboja as its Capital or its important city. (ref: The Buddhist Concepts of Spirits, p 81, Dr B. C. Law). See evidence below:

"Yasa asthaya gachham Kambojam dhanharika/ ayam kamdado yakkho iyam yakham nayamasai// iyam yakkham gahetvan sadhuken pasham ya/ yanam aaropyatvaan khippam gaccham Davarkaan ti// [Buddhist Text Khudak Nikaya (P.T.S)]


Based on this evidence of Buddhist Jatakja, Dr. T. W. Rhys David locates Kamboja somewhere in Northern India (Uttarapatha) and fixes its Capital as Davarka. (Buddhist India, p 17).


Dr S. K. Aiyanger agrees with Dr. Rhys David that Davarka was the Capital of Kamboja and locates this Kamboja country in modern Sindh and Gujrat region with ancient Dvarvati or Dvarka located in Gujrat as its Capital But the Davarka of Dr T. W. Rhys David was located in Central Asia across the Oxus river (Ancient India, p 7).

Dr. P. N. Banerjee also locates his Kamboja Mahajanapada in modern Sindh and Gujrat and states Davarka as its Capital ( Public Administration in Ancient India, p 56).

Nagendra Nath also supposes that the ancient Kamboja was the same as Kambhey of Gujarat (Vager Jatya Itihaas (Bangla), Rajanya Kanda.


According Nepali Pt B. H. Hodgson, the name Kamboja desha applies to Tibet. This fact has also been supported by two MSS (No 7763, and 7777) described in the Catalogues of Sanskrit and Prakrit MSS in the library of India Office, Vol II., part II; History of Bengal, I 191, by Dr R. C. Majumdar, Distt Gazetteer (rajashahi), 1915, p 26, Some Historical Aspects of the Inscriptions of Bengal, p 342, f.n. 1 by Dr B. C. Sen).

According to French Indianist Alfred Foucher, "......the Kohistan, a mountainous area near Kabul might be the land of the Kambojas, of which we know very little, except that they were more Iranian than Indian and raised fine horses" .(La Vieille route de I'nde, p271, Dr Alfred Foucher)

But at another place , Dr Alfred Foucher states that according to Nepali traditions, the name Kamboja desha applies to Tibet. (Iconographie Buddhique, p 134).

Dr Charles Eliot also locates the Kamboja Mahajanapada of the Sanskrit and Palli texts in Tibet country. (Hinduism and Buddhism, Vol I, , p 268). In another volume of the same work, Charles Eliot calls them, an ambiguous race, who were perhaps the inhabitants of Tibet or its borderlands" (Hinduism and Buddhism,Vol III, p 6, fn 5).

Dr G. G. Gokhale locates ancient Kamboja in Tibet. (Ancient History of India 1952, by Dr G. G. Gokhale).

Also compare:

Dr V. A. Smith seems to locate Kamboja in Tibet or within the Hindukush mountains ranges. (Early History of India, Ed IV, p 193). Dr Smith further states that the ancient Kambojas are supposed to have spoken an Iranian tongue. (op. Cit, p 184, fn).

OR WAS ANCIENT KAMBOJA OF SANSKRIT/PALI TEXTS LOCATED IN INDO-CHINA (???). A CONFUSION AMONG SOME INVESTIGATORS: Cf: "Dr R. D. Banerjee refers to a KAMBOJA or KAMBODIA on the east side of Samatata , East Bengal.Vanglar Itihasa, Vol I, p 95). But can hardly be our Kamboja Mahajanapada which is invariably associated with Gandhara in the Uttarapatha of India" (Some Kasatrya Tribes of Ancient India,p 235 , Dr. B. C. Law)

Cf: A Tribute to Hinduism - Suvarnabhumi; "... the ruins of a metropolis hidden in the jungles of Cambodia (formerly known as KAMBOJA). One of the largest cities of the ancient world, Angkor was built by ... " [More Results From:]

Cf: "As the Hindu culture spread to far east, temples were built in His Honor in many places like Java, Champa ( Indo-China), KAMHOJA ( present day Cambodia) and in the adjoining areas of the now south east Asian countries."

Cf: "Myawaddy (from Amaravati), dvaravati (to be found in Thailand as well as here at one time), Ayuthia (from Ayoddhya or Ayujjha), Cambodia (from KAMBOJA) are some that come readily to mind. The name "Erawati is evidently one of them. Harvey himself provides the clue when he mentions that" `The name of the Irrawady . cf: "...The period in which Cambodia has permanent significance in the history of the world runs from the Tenth Century to the Fifteenth and is the era in which the Khmers, the native population, came under the cultural dominion of India, adopted the religions of both Hinduism and Buddhism, and accepted Sanskrit as the language of the educated ruling class, itself of Hindu or mixed Hindu and Khmer stock. The very name of Cambodia is Sanskrit (KAMBOJA). This era ends with the sack of Angkor Thom by the Siamese and the consequent decadence of the nation...". [by Professor Revilo P. Oliver (Liberty Bell, October 1988]

cf: ".....The surviving archeological evidences of this period are seen in the imposing ruins of Angkor Vat in Cambodia (KAMBHOJA of the ancient Sanskrit texts)..............................Even present-day names like Singapore (derived from the Sanskrit Simha Pura meaning Lion City) and Java (derived from the Sanskrit Yava Dwipa meaning (island of grain), remind us of Hindu influences over this part of the globe....".

cf: "Indians were avid travellers and settled in distant lands. The Cholas encouraged and organized expeditions through which the religion and culture of the land was carried beyond India's borders. The ancient name for Java is Yava Dvipa, the Island of Millet - the Indian word for millet is Java. Cambodia was once called KAMBHOJA, named after the Indian city in ancient Gandhara in today's Kabul region. The epic, Ramayana, is a part of mythology of Thailand and Indonesia, Balinese and Thai dance forms are of Indian origin///". Also look at the following: "... asia were ruled by kings of Indian descent, and had Indian names. If Kamboja was the ancient name for Kampuchea / Cambodia, what was knon in ancient times as ... "

COMMENT: Thus all the above investigators locate KAMBHOJA/KAMBOJA of ancient Sankrit Texts in Mekong Basin (=modern day Kambodia). But this is not the our Kamboja mahajanapada mentioned in our ancient Sanskrit/Biddhist texts.

A WAY OUT? "Kamboja, a country referred to by Emperor Asoka in his inscriptions, is generally believed to be to the west of India. It could, however, also be identical with the Cambodia of today, and it is conceivable that two Kambojas existed" [Dr Roger Bischoff]

Thus this investigator (Roger Bischoff) supposes two KAMBOJAS...One Kamboja on north of India mentioned in Ashoka's Rock Edicts while the second KAMBOJA was in the present day Kambodia/Cambodia in Mekong Basin in Indo-China. And Roger Bischoff is indeed right in his supposition.


Dr James Philip states that researcher Wilford always locates Kamboja in the mountains of Gazni in all his essays, but what is the basis of his fixation of Kamboja in Gazni is never clarified or explained (JASB., Vol VII, 1838, p 237).

".......The earlier settlements of the Kurus were situated, as Zimmer has shown, near Kamboja in the territory of Kashmir. (H. Zimmer, Altindisches Leben, p. 102)..................." This above Kamboja may refer either to the country adjoining the Dardas (Kamboja Country) or the Trans-Himalaya Kamboja neighbor of Uttara-Kurus/Uttara Madras of the Aitraya Brahmana (ParamaKamboja). ".............. Ancient Buddhist literature mentions 16 great republics (Mahajanpadas) of northern India, and Afghanistan (Gandhara) and Central Asia (Kamboja) are included in them......." This author puts the Kambojas in Central Asia.

".....While Magadha was establishing their way over northern India, the regions of west, Punjab, Sind and Afganistan were divided into many states. Kamboja and Gandhara are two of the sixteen Mahajanapadas mentioned in the Buddhist scriptures". This puts Kambojas somewhere in Pakistan Punjab.

"Much of the early history of the South Asian region that has been recorded comes from the painstaking effort to put together historical documents (such as traveler accounts), archeological evidence and the interpretation of literature and moral texts of the times. These accounts lead a student to scattered stories of the populations that lived in the region between Kamboja and Gandhara in the North (modern day Northern Pakistan and Southern Afghanistan), their encounters with the Greeks and the multiple "States" that were spread out all across the lower reaches of the Himalayas and the Gangetic plain , extending down to the Narmada and Godavari rivers further south. It is from within such a milieu of multiple "States" that the Mauryan empire emerged in the fourth century B.C." (B. Mathew)

According to Encylopedia Brittanica, the ancienr Kamboja adjoined Gandhara and was located in north Afganistan and Central asia. (look at map of Ancient India, Encylopedia Brittanica).

"The Kambojas were a native population in the WEST OF THE MAURYAN EMPIRE, speaking a language probably of `Iranian origin". (Observations made at the International seminar on early Buddhist art of Central Asia, Gandhara, India and Sri Lanka, Colombo, 1998).) This author places his Kamboja in the west but is not specific where in the west of the Mauryan Empire.

According to A. K. Warder, Kamboja was located in the extreme north west, the capital then was Dvaraka ( Indian Buddhism-A.Kwarder)

" Not only in Madagascar but also in various places of North India, from Kamboja in Afghanistan to Anga (along the vast Gangetic Plains which were then mostly covered with shal forest) by 6th to 10th centuries BC, the practice of human sacrifice was a common phenomenon................. (human sacrifice)"....

Leaving other things apart, this writer also places ancient Kamboja in Afghanistan.

"Kamboja is a country referred to by Emperor Asoka in his inscriptions. It is generally believed to be in the West of India. It could, however also be the Cambodia of today. It is also conceivable that two Kambojas existed" (BUDDHISM IN MYANMAR, A Short History by Dr Roger Bischoff).

Thus Dr Roger locates one of his KAMBOJAS IN WEST OF INDIA, but where is in the west??

"...........Kamboja and Gandhara were the outermost regions in the north-west India and they had by the fifth century BC already developed significant relations with the Persian Empire. Evidence exists of tributes being paid to Cyrus of Persia and armies recruited from the two regions battling against the Greeks......." . (B. Mathew) Here again the Kamboja is placed in the north-west in general.

Rodney Lingham in his article `THE TRUE ORIGIN OF ZOROASTRIANISM' writes about the kambojas: "The Kambojas were a people who lived in the upper reaches of the Indus valley in the present eastern Afghanistan, western Pakistan, or Rajauri Kashmir. The King `Vistashpa' may be the Iranian rendering of King "Vishwamitra", the Asuric-like Sage-King of ancient India. He was the King of the ancient Vedic-Land of `Kanyakubja', descending from the Lunar-Dynasty of Illa and Pauravas. This relates to the Kambojas, the people of Western India, Kashmir or Afghanistan". (THE TRUE ORIGIN OF ZOROASTRIANISM ;Rodney Lingham). Thus Rodney Lingham places the ancient Kamboja in Kashmir. ... be only a memory in India, just as the Hindu Communities of Gandhara and Kamboja are in present day Afghanistan. What is the reaction/observation of the ... Here the Kamnboja is located in Afghanistan. Kambojas are from West Punjab, Yavanas from Afghanistan and beyond (not necessarily the Greeks) while Dravidas refers probably to people from the southwest of India and the South.

Thus the Kamboja is placed in undivided Punjab here.

Dr Nando Lal Dev states that according to Dr Loh, the Shiaposh tribes of Hindukush are the descendents of the Kambojas and according to him Afghanistan or at least its north-east part constituted ancient Kamboja Mahajanapada. ((Geographical Dictionary of Ancient and Medieval India, p 87).

Dr Stein locates Kamboja in the eastern parts of Afghanistan (Note on Rajatarangini, Vol, IV, 165, p 136).

According to Dr McCrindle, ancient Kamboja was Afghanistan, the Kaofu or Kambu of Hiun Tsang (Alexander's Invasion of India, p 38). According to him, the name Afghanistan evidently evolved from Ashvaka or Ashvakayan or Assakenoi of the classical writers.( Megasthenes and Arrian, p 180; Alexander's Invasion of India, p 38). Thus, according to McCrindle, also the Ashvaks of the Paropamisadean region were the Kamboja people.

According to Dr H. M. Eliot, "The Sanskrit name for Kabol is Kamboj and this so similar to Kamboh (Kamboj) that on the authority of their own traditions, these people may safely be regarded to have been the ancient inhabitants of Kabol" (Supplementary Glossary, p 304).

Dr R. K. Mukkerjee places Kamboja in Afghanistan. He observes: "The horses ...had been recruitedc from various places which are thus named by Kautalya (II.30); Kamhoja (Afghanistan, the Kaofu /Kambu of Hiuen Tsong), Sindhus (Sindh), Aratta (Punjab), Vanayu (Arabia) Bahlika (Balkh)..............." (Chander Gupta Maurya and His times, Madras, 1943, p 280 Dr Mukerjee).

Dr V. A. Smith seems to locate Kamboja in Tibet or within the Hindukush mountains ranges. (Early History of India, Ed IV, p 193). Dr Smith further states that the ancient Kambojas are supposed to have spoken an Iranian tongue. (op. Cit, p 184, fn).

According to Dr Dr S. M. Ali, ancient Kambojas lived around Kunar river in N.W.F. India. According to him, the Puranas no where locate the Kambojas in the Sindh valley or its any parts... somewhere. The Puranas only talk about the Kamboja ganhas or sanghas (Kamboja Republics) of the Kambojas (Kambojana-cha-ye-ganahas). And this seems true because, their country Kamboj desh or Kamdesh or Kaffirstan was located on the northern of Kunar. Later, these people might have advanced further towards Kunar valley whereby we find their mention in the Puranas (The Geography of Ancient Puranas, p 143).

Accordingly, the book Multan-History and Architecture, by Ahmed Nabi, tells how the Sub-Continent was made up of as many as 16 political units or states in the 6th century BC. Out of these, Kamboja and Gandhara were two units, which covered the area now known as Pakistan. Kashmir and Takshasila formed part of the Gandhara kingdom. (The rest of the northern region including ancient Multan) is believed to have been part of Kamboja until it merged with the Achaemenian Empire. (ref: Multan-History and Architecture, by Ahmed Nabi; Humsafar PIA's inflight Megazine).

D. D. Kosambi identifies the ancient Kambojas as a farmer warrior tribe and locates them in north-west frontier country.

Pandit Jawahar Lal Nehru locates the ancient Kamboja as a city located in Gandhara or in Kabol valley in Afganistan (Discovery of India, 1967, p 210 , J. L. Nehru).

"...Cambodia was once called Kambhoja, named after the Indian city (Kamboja) in ancient Gandhara in today's Kabul region......."

"The names that were given to these settlements were old Indian names. Thus Cambodia, as it is known now, was called Kambhoja, which was a well-known town in ancient India, as was Gandhara in (present day Afghanistan)".

Both the above authors locate their ancient Kamboja of the Sanskrit literature in West Punjab/Afghanistan but erroneously they indentify the Sanskrit Kamboja/Kambhoja as a `city' in Gandhara. These authors seem not to have done their home work well. According to Hari Krishan Devsare, ancient Kamboja was located in Pamir Badakshan in Central Asia: ".....In India, people have been using wool since prehistoric times. There is a prayer in Rigveda for the deity of shepherds, called 'Pashma', entreating the deity to make wool white and help in its knitting. In Mahabharata, it has been mentioned that when Pandavas performed 'Rajsuya Yagna', Yuddhisthir was presented woollen clothes having golden embroidery by Kambojs (people of Badakhan and Pameer)." Dr MADHAV DESHPANDE (Michigan State University, USA): Kambojas were from Iranian affinities. See also the text below from Deshpande:

`In addition there is also palatal s`' ' (hacek plus accent aigu on top)which developed from the equivalent of Vedic cy i.e. the famous Nirukta case of Kamboja (= East Iranian) s'avati for Young Avestan s`' 'auua(i)ti. ~ Vedic Cyavate'.

"...In any case, Kamboja in this context refers to the region of Eastern Iranian borderlands, which are referred to in Sanskrit texts like Yaaska's Nirukta....

Szavatir gatikarmaa eva bhaa.sito bhavati, vikaara enam aaryaa bha.sante zava iti.

`The verb 'zav' in the sense of going is used only in the region of Kamboja, the Aryas use only the noun zava- in the sense of a dead-body". The same passage occurs also in Patanjali's Mahabhasya. ...' .

Patanjali is effectively quoting from Yaaska's Nirukta and has statements identical with Yaaska. The statement is:

zavatir gatikarmaa eva bhaa.sito bhavati, vikaara enam aaryaa bha.sante zava iti"

`The verb 'zav' in the sense of 'going' is used only among the Kambojas. The same verb in the nominal form 'zava' is used by the Aaryas in the sense of 'transformation'." The reference in Patanjali's Mahaabhaa.sya is p. 9, in vol. 1 of Kielhorn's edition'.

Thus we see that Dr Madhava Deshpande identifies the Kambojas in East Iran.

Article by L. S. Thind