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

Myths of Konkani Language

Konkani Language carry many myths- Let us see one by one.

1. Konkani is a daughter of Sanskrit.
Konkani like its sibling marathi evolved from Shouraseni Prakrit.

2. Konkani is the mother tongue of over 50 lakhs of people.
Government 1991 Figures put 17,60,607 (17Lakhs)

3. Konkani is an Aryan language. Therefore Devanagari script is the natural script for Konkani.
Konkani evolved from Prakrit, but devanagari script is used for both Marathi and
konkani from Mid 20th century onwards only. Previously Kannada script was used.

4. Konkani sounds cannot be correctly written in Roman script.
Again it depends on konkani of which area. In Goa english is used even in village
meetings and in this case appropriate script will be Roman, but it cannot be said
about konkani in Karnataka, kerala or Madhyapradesh.

5. Those who know Devanagari script can easily read and write Konkani.
Yes , but not understand. Konkani remains mutually intelligible to konkani's form
different states.

6. In Goa Roman Konkani and Devanagari Konkani are found.
Goa became active in konkani only after konkani language was made scheduled
language.

7. Compared to Catholics, Hindus speak pure and good Konkani.
Konkani is corrupted or influenced by the surroundings, whereever they are and not
with respect to religion. Kerala- Malayalam, karnataka- Tulu, kannada, Goa-
English ,Portuguese, Madhya pradesh- Hindi.

8. Konkani spoken and written by the Saraswats is the standard Konkani.
Agari of Kolaba ,Parabhi (Kayasthi, Damani) ,Koli ,Kiristav ,Dhanagari ,Bhandari , Thakuri (Thakari, Thakri, Thakua, Thakura) ,Karhadi , Sangamesvari (Bakoti, Bankoti) ,Ghati (Maoli) , Mahari (Dhed, Holia, Parvari ,Standard Konkani (Goan) ,Bardeskari (Gomantaki) ,Sarasvat Brahmin, Kudali (Malvani) , Daldi (Nawaits) , Chitpavani (Konkanasths) , Mangalore are the dilects of Konkani. So saraswats of konkani spoken in Goa is not the only konkani spoken. There is no evidence to show Saraswats speak pure konkani. Since it is the state language of Goa, it gets much legitemacy.

9. Spoken Konkani is inferior compared to written Konkani.
There is again no standard konkani. Konkani is mainly a spoken language. So the idea itself is absurd.

10. Portuguese missionaries corrupted Konkani language of Goan Catholics.
Konkani got revived because of Portuguese. Portuguese introduced first printed works. When Mangalore can retain konkani , why cant Goa.

11. Missionaries learnt Konkani to spread their faith and not out of love for Konkani.
That is true , which may be controversial.

12. Konkani written in Devanagari script is Marathicized Konkani.
Devanagari is just a script , so many languages are written in Devanagari.

13. One, who knows to speak, read and write only Konkani is a semi-literate.
Not necessarily.

14. The original inhabitants of Goa were Austro-Asiatic people and Konkani vocabulary is influenced by Mundari language.
Konkani derives its name from konka tribe who lived in present day konkan, They migrated to other regions due to unknown reasons. There is no evidence to suggest konka's spoke konkani. Konkani is related to Bengali and Assamese.

15. In the 16th century there was only one standard Konkani, namely that of Salcete. Gradually other dialects emerged from it.
Konkani existed as dilects before portuguese introduced the printing. They resurrected a dying language. All the dilects emerged from single language, but not salcete.

16. Konkani words of Portuguese origin are to be replaced by native words.
Each language is enriched by its vacabulary , so it goes with konkani.

Origin of Marathi

Marathi is the language of more than fifty million people mostly residing in Maharashtra, the region in western India with Bombay as its capital. However, the name Maharashtra does not occur in the Ramayana, nor in the Mahabharata. The Chinese traveler Yuan-Chwang referred to this area, in the seventh century as Mo-ha-la-cho. In tenth century Al Beruni mentions the Marhatta region with Thane as its capital. Till then Konkana was not included in this area; Soparak was its other name (modern Sopara, the harbour).

There is no unanimity amongst scholars about the origin and antiquity of this language. The first written form is in Vijayaditya's Copper-plate, dated 739 A.D., found in Satara. In 983 A.D., the stone inscription at the feet of Shravanabelgola Gomateshwar- Chavundarajen Karaviyalen (Built by Chavandaraja, the king), is considered to be the oldest. An interesting couplet in the Jain monk Udyotan Suri's Kuvalayamala in the eighth century, refers to a bazar where different people speak differently, selling their goods: the Marhattes speak Dinnale, Gahille (given, taken).

About the geneology of the language scholars have different views: C.V. Vaidya maintained that it developed from Sanskrit, Sten Knonow maintained that it developed from Maharashtri Apabhramsa, others regard it as one of the Pancha Dravida (five Dravidian) groups. Khaire has recently found several loanwords in early and spoken Marathi from Tamil (adgule-madzule). There were many borrowings from Telugu (tup, tale) and Kannada words are the highest in Marathi spoken under Yadavas (1180-1320). In 1290A.D. the Hoyasala minister Perusmala at Mailangi made ``provision for masters to teach Nagar, Kannada, Telugu and Marathi'' (B. Lewis Rice in Mysore and Coorg from inscriptions) Later Marathi, in Shivaji's times imbibed many words from Persian, Arabic, Portugese and English Maharashtra Shabdakosh (in eight volumes edited by Y.G. Date and C.G. Karve) has 1,12,189 words, out of which the words from Persion-Arabic stock are 2,900 and from European stock 1,500. The script used for Marathi writing is the same as Devanagari, with an additional ``L'', old Marathi historical documents are found in Modi script. In 1622, Father Stephans wrote Khrista-Purana in chaste Marathi. The language was enriched by several writers who were Muslims (like saint Sheikh Muhammad, the Sufi) or Rev. N.V. Tilak (1865-1919).

So how did marathi originate?Lot of people say it originated from Maharastri Prakrit. But however we find no evidence of both Maharastri prakrit and marathi before 13h century AD. Vijayaditya plate, Shravanabelgola incription are said to be Prakrit. And Jain monk Udyotan commentry is said to be in Konkani. So there is no definite works before 13h century until seunas or Yadava period, when later part of their rule they also made marathi official language.

Though Marathi was called Deshi or a Desha-bhasha in Narada-Smriti, as Dr. Tulpule writes in the An Old Marathi Reader, ``Marathi can be rightly described as a re-oriented form of its immediate predecessor viz. Apabhramsa, with a number of borrowed Sanskritisms. . . This linguistic change must have synchronized with the revival of the Vedic religion at the hands of Shankaracharya'' in the ninth century.



The Mahanubhava sect founded by Chakradhar, a Gujarati princely Brahmin, in 1267 A.D., had its holy books written in cryptic scripts (Sagala, Sundari), in prose and deal with Krishna bhakti or the devotion to Dattatreya, the three-headed god, combing Brahma, Vishnu and Shiva in one, followed by four dogs (the four Vedas). This was a sect which deliberately flouted the upper caste monopoly of Sanskritic learning. In Mhai-Bhata's Lila Charitra (1286 A.D.) or in the first Marathi poetess Mahadaisa's Dhavale songs, one finds this script of revolt.

The other important devotional sect was Varakari Panth. It was a combination of the Natha Panth of Gorakhnath and the Yoga practises of the Siddhas, combining the worship of God in the form of Vitthala or Vithoba, a form of Vishnu, whose main shrine is in Pandharpur. Around this god, both Aryan and Dravidian, Vaishnava and Shaiva forms of worship centred many important saint-poets beginning with Jnanadeva or Jnaneshwara (1271-93), who composed a remarkable classic in verse Jnaneshwari, a comentary on Gita in 9000 stanzas, composed at the age of nineteen. He proclaimed the equality of man in the eyes of God and openly revoked against caste tyranny and orthodoxy.
Namdev (1270-1350) was another great saint-poet, tailor by caste, who composed poems in Marathi, Hindi and Punjabi (61 of his padas are found in Adi Granth, the Sikh scripture).
From 1350 to 1550 A.D. it was a dark period, as wars and famine disturbed the people. After the great saint-poets like Eknath (1548-99) and Tukarama (1588-1649).



Mukteshwara (1608-60) translated Mahabharata, Vamana Pandita (1615-78), Raghunath Pandita (C-1650), Shridhar (1678-1728) and Mayur Pandita or Moropanta (1729-94) were the well-known scholar poets, who were well-versed in Sanskrit and mostly verified the epics, on the classical lines. Now Marathi language was highly Sanskritized and became restricted to the Brahmanic elite class. Samartha Ramdas Swami (1608-82), with his Dasbodh, introduced a more virile and forthright note and his poetry reached to the rustics by its rhetoric.

From the above stanzas one can see this is a language developed in opposition to the braminical sanskrit. Eventhough today it is called sanskrit language today.
Lot of confusion regarding maharastri prakrit, Marathi -Language, Maratha- caste, Maharastra -state exist. Even today there is opposition to being called maratha in Vidarba and konkan areas.

So marathi is language that has developed in Opposition to brahminical sanskrit domination. And its origins are definitely prakrit, the language borrows heavily from languages spoken in that area, mainly Kannada, telugu,gujarati , persian and tamil ( where marathas ruled with tanjore as base).

Origin of Pallavas

Origin of Pallavas

Tamil Origin
Let us see the theory of Tamil origin. The word Pallava means branch or twig in Sanskrit. The word is rendered as Tondaiyar in Tamil language. The Pallava kings at several places are called Tondamans or Tondaiyarkon. The territory of the Pallavas was known as Tundaka Visaya or Tundaka Rashtra. The word Tondan in Tamil means slave, servant, follower or helper and can either be suggestive of the subordinate position the Pallavas bore to the Chutu Satakarnis. On collapse of the Satvahana power, the Pallavas asserted themselves and annexed a large part of South India but the epithet Tondon remained and their territory also came to be called Tondamandlam. The word Pallava (which in Sanskrit means twig or branch) is a translation of Tamil word Tondaiyar and Tondaman and this finds confirmation in some of the copper plate charters which do bring in 'tender twigs' (=pallavams) of some kind in connection with the eponymous name Pallava'.

But the scholars reject this view since this is a later usage of the term and therefore can not be stated to have given rise to the family name Pallava.

Srilankan origin
Tamil literature relates the story of Chola king Killivalavan who moved his capital to Uraiyar after the destruction of the Chola capital of Puhar. Mudaliyar C. Rasanayagam of Colombo claims that Killi Valavan had a liaison with the daughter of Naga king Valaivanam of Manipallavanam (in Jaffna peninsula) in Ceylon. From this union was born a child who was named Tondaiman Ilantirayan whom his father, Killi Valavan, made the ruler of a territory which was named Tondamandlam with capital at Kanchi. It is pointed out that name Pallava derives from the last syllable of Manipallavanam , the land of prince’s mother.
However this is only Fertile imagination , nothing can be verified as there is no evidence to prove cholas existed prior to Pallava rule.

Telugu Origin
Mahavamsa has a tradition that Buddhist monks from Pallava Bogga attended the consecration ceremony of Duttagamini of Sri Lanka. This Pallava Boga has been identified by some scholars with the dominion of Kala in Andhra Pradesh. It is pointed out that the Telugu country south of Krishna had formed the major part of Pallava kingdom till Fifth century(before Kadamba took over them), hence, it is argued that the Pallavas may have been from Andhra lineage. This region is called Palnadu (Pallava Nadu) even today, well-known for the great battle of Palnadu. Another name for this region since ancient times is Kammanadu / Kammarattam,

Brahmanical - Kshatriya Origin
According to Dr K. P. Jayswal, the Pallavas were a branch or twig (Sanskrit pallava) of the Brahmana royal dynasty of Vakatakas of the North. The branch was militaristic by profession and thus were able to carve out a kingdom in the South. But according to H. Krishna Sastri, the Pallavas were a mixture of Brahmana and Dravidian lineages. Rayakota copper plates of the Pallavas state that a Brahmin Ashvathama was the founder of the Pallava race. Ashvathama married a Naga girl and bore a son named Skandasisya. Other plates state Skandasisya to be the eponymous king Pallava after whom the family got its name. Earlier Pallava king Sivaskandavarman is probably identified with Skandasisya of the Rayakota copper plates. Some of their inscriptions state that Pallavas belonged to the Bharadvaja-gotra and had descended from Ashvathama of Bharadvaja Brahmana lineage. Ashvathama Bharadvaja was an epic hero and was son of Dronacharya, the Commander-in-chief of the Kuru army in the Mahabharata. In all probability, this appears to be a usual Brahmanical attempt at fabrication of genealogy to connect the illustrious Pallavas to the epic cycles. Or else, the Bharadavaja gotra of the Pallavas might have been due to the reason that the priests and Purohits of the Pallava rulers might have been Brahmins from Bharadavaja lineage. It is pointed out in the Aitareya Brahmana that the gotra of a Kshatriya would be the same as that of his Purohit or priest. Contrasted to the above stated Brahmanical origin of the Pallavas, the Talagunda inscription, on the other hand, clearly states that the Pallavas were of Kshatriya lineage.

Pahlva (persian origin)
The name Pallava resembles so much with the Pahlava that there is a school of scholars like Dr V. A. Smith, Dr Jouveau Dubreuil, Dr B. L. Rice, Dr V. Venkaya, G. Coedes, Dr. K. N. SITRA RAM, Dr H. H. Wilson, Dr P.P. Bulsara, Dr Dominique Boubouleix and numerous others who trace the origin of Pallavas in the Iranian Pahlavas.

Dr Cadambi Minakshi writes:

(i) The Pahladpur inscription (located in Pahladpur village in Uttar Pradesh State) which is datable to first few centuries of our era , is believed to be a record of the Pallavas in the north. This depends upon correct reading of the term “Parthivanikapalah” figuring in the said inscription. This expression has been translated as “the protector of the Parthavas army”. It has been pointed out that term Parthava here is equivalent to Sanskrit Pahlava. Though the term Pahlava indicates the name of a tribe and Pallava that of a ruling family, it has been pointed out that a tribal name Pahlava could easily turn itself into Dynasty name Pallava.

(ii) Yet another link between the Pahlavas of the North and the Pallava rulers of Kanchi may be found in a legend which, according to Victor Goloubew , takes its origin from the Scythians and plays a paramount part in the lands penetrated by the Pallavas and their culture. The Nagi legend of the Scythians which is connected with legends in Tamil literature and Pallava copper-plates as well as the annals of Cambodia carries a special significance here.

On similar reasoning, the same Scythian Nagi legend connects the  Kambojas of the north-west. It is stated here that the close connections of the Sakas (Scythians), the Kambojas and the Pahlavas have been highlighted in numerous ancient Sanskrit texts like Mahabharata, Valmiki Ramayana, and the Puranas. In the Puranic literature, the Sakas, Kambojas Yavanas, Pahlavas and Paradas have been noted as allied tribes and have been referred to as pañca.gana (five hordes) . These tribes were all located in the Scythian belt in Central Asia and were therefore followers of common culture and social customs.

It appears that Pallava was a just local variant of Sanskrit Pahlava just as the Indo-Chinese Kambuja is a local variant of the standard Sanskrit Kamboja (or Persian Kambaujiya/Kambujiya).
The ancient inscriptions and coins make it clear that the Pahlavas were ruling in north-west in the beginning of Christian era. There is classical evidence that the Pahlavas were in occupation of Anarta, Soparka and Kalyana region of India in post-Christian times.

Other sources
Periplus (80 Century AD) attests a Parthian kingdom comprising south-western parts of Kathiawad and region from Narbada to as far as Kalyana (Thana in Bombay) including the Apranta was ruled by Pahlavas. Their capital has been mentioned as Minagara which city was different from the Minnagra of the Indo-Scythians located on the Indus.

"Arrian who resided in the second century at Barugaza (Bhroach) describes a Parthian sovereignty as extending from Indus to the Nerbuda. Their capital has been mentioned as Minagara.

Strabo also attests the Pahlava rule in south-west India around Narbada to as far as Thana District in Konkan (Bombay) in Maharashtra. The Pahlavas governors were in-charge of Anarta and Saurashtra which is mentioned in the Junagad rock inscriptions of Scythian ruler Rudradaman I.

According to Dr Jouveau Dubreuil, Savisakha, a Pahlava minister of Rudradaman-I, was the ancestor of the Pallavas of Kanchi. From Anarta and Konkan, the Pahlavas had penetrated southern India via Kuntala or Banvasi. It is probable that the Pahlavas had penetrated Deccan before the reign of Gautamiputra Satkarni. Gautamiputra Satkarni is stated to have put to sword the Sakas, Yavanas, Pahlavas and the Kshahratas. The defeat of Pahlavas, Kambojas etc by Gautamiputra Satakarani had probably forced them to move further into the Deccan. The Pahlavas and Kambojas appear to have made inroads into western and south-western India and the Pahlavas subsequently settled at North Tamil nadu and on east coast of India. When the Satavahana fortunes sagged, these Pahlavas seized the opportunity and established themselves as the lords of Kanchi.

Some early sculptures in the temple of Kanchi and Mahabalipuram depict a crown shaped like an elephant’s scalp which the Pallava kings wore on their heads. This head-dress was definitely foreign in origin and was used by the Greek kings of north-west with whom the Pahlavas (as well as Kambojas) were in close cultural, linguistic and political intercourse. It is pointed out that the Pallavas had copied this head-dress from the Greeks.

Fifth century Brahmanical text Markendeya Purana attests that the Pahlavas and Kambojas had their settlements not only in Udichya (north-west) but also in south-west India(Karnataka). The sixth century Brhatsamhita of Varahamihira also attests that the Pahlavas and Kambojas were in occupation of south-west (=nairRtyAM dizi) India. The Kambojas as close allies of the Pahlavas are also abundantly attested to have been in south-western as well as southern India by several ancient texts. And very interestingly, Agni Purana locates two Kamboja settlements within India itself, the Kambhoja in south-west India and the Kamboja in southern parts of India.The Garuda Purana also collocates a Kamboj settlement in the neighborhood of Ashmaka, Pulinda, Jimuta, Narashtra, Lata and Karnata countries and specifically informs us that this section of Kambojas were living in southern division of India (dakshina.path.vasinah).Udyogaparava of Mahabharata collates the Shakas, Pahlavas, Paradas and Kamboja-Rishikas apparently situated in/around the Anupa region i.e Anupa-Desa (Narbuda/Tapti region) in south-western India. King Yasovarman, the eighth century king of Kanauj is stated to have fought with the king of Magadha, killed the king of Vanga, reached the eastern shore, defeated the kings of Deccan, crossed the Malaya mountains (east coast of Malabar, southern Mysore), reached the southern sea and fought with the Parasika. He then received tribute from Western Ghats and turned to the north, reaching the banks of Narbada. This eighth century evidence again proves that the Parasikas (Pahlavas here) had indeed penetrated deep into the southern India.

writers criticize the foreign origin of the Pallavas. They say that the kingdom of Pallavas in southern India was located thousands of miles away from the northwestern Pahlavas and there was also a time-frame discrepancy between the ancient Pahlavas and the early Mediaeval era Pallavas of Kanchi. Therefore, it is not appropriate to connect the Pallavas with the Iranian Pahlavas. Furthermore, the Pallavas of Kanchi are known to have been Brahmanical followers, the devotees of Hindu religion & culture and patrons of the Sanskrit learning. They are also known to have performed Asvamedha sacrifices which exclusively belong to Hindu culture. It is further pointed out that the earliest inscriptions of the Pallavas are similar to Nasik inscriptions of Gautamiputra Satkarni. Their accounts are also said to be similar to those of the Satavahanas. All this evidence, according the critics, point out to the indigenous origin of the Pallavas.


Pallavas as Kuruba (kannada)
Dr Rawilinson writes that the Pallavas had collected round themselves the Kurumbas, Marayas, Kallars and other predatory tribes and formed them into a strong and aggressive power which rose into prominence in about 325 CE on the east coast of India, between the mouths of Krishna river and Godavari. The word Pallava is synonymous with rascal, robber or predator in Tamil language, says Dr Rawilinson. About 350 CE, the Pallavas established themselves on the east coast and occupied famous city Kanchi or Conjeeavram

R Sthainathaier seems to connect the Pallavas with ancient Pulindas, who according him, were identical to the Kurumbas.

Also the some of the temple structures are similar to Chalukyas architecture. The cave temples seem to the continuos legacy of satvahanas and chalukyas.

Paintings of Mahisasura mandini in Mahabalipuram suggest kuruba of kannada origin.

Main rivalry between chalukya and pallava dynasties suggest link between the two.

Main Evidence is Inscriptions that show that pallavas  origin with Chutu satakarni (kannada dynasty)

Coins containing the image of a "Ship with two masts" are found almost exclusively on the coast between Madras and Cuddalore in of Tondai Mandalam of which Kanchi is the capital. According to Prof. Rapson, these coins bear the legend "Siri pulamavi". 'the  Ujjain symbol indicates Satakarnis. So this dynasty reigned over the territory of Kânchîpuram. Further, an inscription of Pulumâvi, the last king of that dynasty, prince Skandanaga was his  great general. Chutus emblem is Cobra hood (naga). Banavasi was once called NagaKhanda.

In VelurPalaiyam Inscription, the Pallva dynasty founder sivaskandanaga did not get to rule Kanchi by conquest. He got it by marriage to Chutu satakarni princess Nagasri. The Kanheri inscription mentions her as  NagaMulanika. The pallava ruler should have been a general under Chutus before he inherited southern portion of the Empire.

The inscription Banvasi  says that king satakarni had  a daughter who joined her son in making gift of a  naga. The son was called Sata Sivaskanda. Rapson writing on this subject says there can be no doubt  that Kanheri Nagamulanika  is to be identified with the donor mentioned in the following inscription from Banavasi and that she was, therefore, the daughter of  king Haritiputra Vishnukada Chutu Satakarni whose name must have stood original Inscription , Kanheri  being situated in Aparanta, there can be no doubt that the Chutu  succeeded the satavahanas  not only inherited south India but also Aparanta,(konkan).

The prince Sivaskanda naga was  not a Chutu because he has married  a Chutu princess. To which dvnasty did he belong?  He was  descendant of the kings that reigned over  the territory of Chitradurg,  about fifty miles east of Banavasi, where we find the inscription of Sivaskanda Nàga Sada, and to the west of Chitaldurg, on the site of an ancient city whose name is said to have been Chandravali where found in some leaden coins which bear the name of Sadakana Kalalaya Maharathi The emblems are, on the obverse, a humped bull standing, and on the reverse, tree and chaitya.  This Sadakai (Satakarni) who bears the title of Maharathi  is probably an ancestor of Maharathi Satakana or Sata who made the grant of a naga at Banavasi. In fact, both of them are Maharathis; they have the same title of Sata, and they have both reigned in the same country, in the vicinity of Malavalli and Chitaldurg. The kings of this country were Nagas; Mr. Rice says The early inhabitants of the country were  probably to a great extent, Nagas, or serpent worshipper, that is, of the cobra, which is the emblem of Chutus.

Ptolemy Map(140AD) shows SoraNagas and BasaroNagas  in Kanchi and southern tamil nadu. So effectively Chutus are ruling Tamil Nadu and Pallavas inherited the land.

Bana refers to satakarni as Tri-samudra-toya-pita-vahana meant 'the ruler whose subjects drank the water of the three seas of the east,west and south'. The Bay of Bengal,The Arabian Sea and The Indian Ocean.
Curiously pallavas also claim their origin to Trilochana same as Kadambas. Pallavas had marital relationships with Gangas.

The pallavas ruled the region for about 2nd century to almost 8th century , a tribe which is foreign cannot rule the land for so long. so it points to kuruba origin and the way Gangas ruled in the area and Ganga-pallava legend  show they are very similar and of kuruba or kannada origin.

Related Posts:
Origin of Satavahans
Origin of Cholas
Origin of Kamboja
Topics

Origin of Satavahana Andhra Myth

Satavahana Dynasty is also called Andhra’s. Let us analyze this

Who is Satavahana dynasty?
The Satavahanas were the political successors of the Mauryas in the Deccan and their rule lasted for four and a half centuries from about 230 B.C. their empire seems to have extended from the Konkan Coast in the West to the Godavari and Krishna Deltas in the East, while to the South it must have reached as far as Chandravalli.

Where is this claim made?
If we search the various sources. We can see this claim comes only with reference to Puranas.Those who claim Satavahana as Andhra’s cite the Puranas as the only source. Let us see the various Puranas.

1. No where in the Puranas Satavahana’s is mentioned.
2. No where we have any references to Satavahana kings.

So what does the purana’s tell?

Matsya Purana: Sisuka Vishnu Purana: Sipraka
Vayu Purana: Sindhuka Bhagvatha Purana: Vrsola Bali (i.e. Strong Sudra)
Brahmanda Purana: Chismaka

All this is supposedly to refer to King Simuka who established Satavahana dynasty.

All Purana’s refer second king as Krishna

Third is given as
Matsya: Sri-Mallakarni Vayu, Brahmanda, And Vishnu: Sri Satakarni
Bhagvatha: sri-Santakarna


The List of Names in Matsya Purana
1.Sisuka (Chimuka)-23 years, 2.Krishna-18 yrs, 3.Sri Mallakarni (Satakarni I)-10yrs, 4.Purnotsanga-18 yrs, 5.Skandhastambhi-18 yrs, 6.Satakarni (Satakarni II)-56 yrs, 7.Lambodara-18 yrs, 8.Apilaka-12 yrs, Meghasvati-18yrs, 0.Svati-18 yrs, 11.Skanasvati 7 rs, 12.Mrgendra Svatikarna-3yrs, 13.Kuntala Svatikarna 8 yrs, 14.Svatikarna-1 yr, 15.Pulumavi (Pulumavi I)-36 yrs, 16.Riktavarna-25 yrs, 17.Hala-5 yrs, 18.Mandalaka-5 yrs, 19.Purindrasena-5 yrs, 20.Sundara Satakrna-1 yr, 21.Chakora Svatikarna-6 months,22.Sivasvati-28 yrs,23.Gautamiputra Satakarni-21 yrs,24.Pulumavi(Pulumavi II)28 yrs,25.Sivasri-7 yrs,26.Sivaskanda Satakarni-7 yrs,27.Yajnasri Satakarni-29 yrs,28.Vijaya-6 yrs,29.Chandasri Satakarna-10 yrs, and 30.Pulumavi(Pulumavi III).

Let us see what the coins and inscriptions say
Chimuka, Krishna, Satakarni I, Satakarni II, Sata, Apilaka, Hala, Gautamiputra Satakarni, Vasistiputra Sri Pulumavi, Vasistiputra Sivasri Satakarni, Vasistiputra Satakarni, Sivasri Pulumavi, Skanda Satakarni, Gautamiputra Yajna Satakarni, Vijaya Satakarni, Vasishtiputra Chandra Satakarni, Pulumavi, Kausikiputra Satakarni, Saka Satakarni, Rudra Satakarni, Kumba Satakarni and Karna Satakarni.

Let us see when the purana’s are written?
Puranas were written between 300AD to 1000AD. A difference of around 500 years, significant time for discrepancies to creep in. which is why it misses out on many names and many characteristics of Satavahana’s. The reason why they were Andhra’s has crept in.

Some writers like V.S. Sukthankar, H. C. Raychaudhury and K. P. Jayaswal have not accepted the identification of Satavahanas with the Andhras.They have argued that the inscriptions mention these rulers as Satavahanas and not as Andhra’s, and that the language of the inscriptions is Prakrit and not Andhra. Moreover, the early evidences of the Satavahanas rule are not found in Maharashtra, and they might only have drifted into Andhradesa towards the end of their rule.

Some of these kings are not listed in the Puranas. It may be relevant to note that except for Chimuka no other Satavahana king called himself as Satavahana. Most others called themselves as Satakarnis or Pulumavis after their great early rulers of that name. No purana ever mentioned a king by the name as Satavahana or Sadavahana.

Let us see other evidences.

1. Contemporary inscriptions at Hathigumpha (150BC) referred to them as
Satavahanas
2. Line four of Hathigumpha inscription refer him as Satakamni
3. Epigraph of Visitthiputta Ananda of (1st Century BC) refer him as Satakani
4. Nasik Inscription of (1st century BC) refer him as Sadakani
5. Nanghat inscription refer Satakani
6. Coins issued by Satavahanas refer as Satakani, Satakamni


Vahana and kanni means same that is son, so we can reasonably assume sata as dynastic name. It means Sata’s Son

You can see none them refer them as Andhra’s, only in purana’s you can see Andhra Tag that is also not to the same names. So we can clearly see Satavahana’s are not Andhra’s.

So if they are not Andhra’s who are they?
1.Satavahan’s have their capital in Paithan. The ancient city of Pratisthan
now Paithan was the seat of Satvahana dynasty who ruled from 2nd century
BC to 2nd century AD. This is in ancient kuntala (kanara country) and not
Andhra.
2.Chutu’s (another line of Satkarnis) occupied most of the western Karnataka
with a capital at Vaijayantipura (Banwasi). Even though one more line of
Satakarni’s ruled Andhra, but chutu’s are called Kannada rulers.
3.Kuntala Satakarni denotes the king is from kuntala not Andhra.
4.Satavahanas never called themselves Andhra’s
5.Sukthankar held the view that Bellary district was the original home of
the Satavahanas
6.Satavahan’s were more interested in western region than in eastern Andhra
region showing they were not from the region


So Satavahan’s are of Kuntala and Kannada origin not Andhra Origin

Kuntala
In ancient times the areas south of the Godavari river including southern districts of modern Maharashtra, northern districts of modern Karnataka and south Karnataka districts of Shimoga and Chitradurga were collectively called Kuntala. An inscriptional passage the upper valley of the Krishna points to this theory [Ep. Ind., Vol. XII, p. 153. See Mirashi, Studies in Indology,]. In the Sanskrit work Udayasundarikatha of Soddhala (11th cent. A.D.) Pratishthana on the Godavari is said to be the capital of the Kuntala country. In early times Kuntala was probably included in the larger country called Maharashtra. The Aihole inscription of Pulakeshi II includes all these areas mentioned in Kuntala as Maharashtra. This designation of the entire area seems to be confirmed in Chinese notes as well. During these times, Kuntala came to denote the predominantly Kannada-speaking country, further corroborating views of historians such as Dr. Altekar and Dr. P.B. Desai. The Early Chalukyas of Badami and the Later Chalukyas of Kalyani were known as Kuntaleshvaras or lords of Kuntala. All their inscriptions are in Kannada and Sanskrit and their regal capitals at different times, Badami, Manyakheta(Malkhed in Gulbarga district) and Kalyani were also in present day Karnataka, which historically would be southern Kuntala. During these times however, the districts of Kolhapur, Satara, Sholapur, Ahmadnagar and Bid which are now Marathi-speaking, were included in Kuntala, indicating that Kannada country spread much further north of today's political boundaries. The Kannada classic Kavirajamarga calls the entire region between the Godavari and Kaveri rivers as Karnataka indicating Kannada country at one time extended far north and east of present day boundaries. Perhaps this was the region that embraced Hale Kannada as the official language. It is well known that during these times, Kannada and Telugu were written in Hale Kannada script. The Early Rashtrakuta, who were ruling over this territory as feudatory of the Chalukyas, were known as Kuntaleshvaras as well and their inscriptions call their overlords at that time as Karnataka Bala. Much later their imperial empire would rule large parts of India from regal capital Manyakheta in present day Karnataka, though as their empire grew they had many provincial capitals.
Their oldest inscription is found in Satara district of Maharashtra belonging to 6th century. In it Rashtrakuta king Avidheya has donated a village to learned Brahmins. The inscription is in Sanskrit written in Brahami script. This has confirmed their origin at above place generally called Kuntala. From above theories it is clear that the ancient regional names such as Kuntala, Karnata or Maharshtra may have covered large common areas in the deccan at different times in Indian history