Saturday, October 30, 2010
Sourashtra Lipi Declared by - CIIL & Sourashtra Community
With the guidance of Central Govt. of India's Central Institute of Indian Language, Mysore, our minority language Sourashtra's Lipi / script / alphabet / akshar is declared in a grand function at Palayankottai on
08-08-2009.
Speech video of Speaker of Tamil Nadu Assembly Mr. Aayudaiyappan, MLA.
Mr. Maideen Khan, Minister of Sports and Culture of Tamil Nadu, Sourashtra Madhya Saba President. Mr. Bhajji. Radhakrishnan, Ex. President, Mr. Tulasiram, Ex. Secretary. Mr. Santharam, CIIL Officials, Mrs. Rajya Sri, Additional Director, Mr. Subba Krishna, CIIL are present at stage.
Friday, October 15, 2010
Bhava... ! ப4வா...! भवा...
ப4வா - என்ற சௌராஷ்டிர வார்த்தை -
சற்றே ஆழ்ந்து சிந்தித்தால் இந்த வார்த்தையின் அர்த்தம் பல புதிய விளக்கங்களை தரும்.
பொதுவாக சௌராஷ்டிரர்கள் அனைவரும் ஆண்களுக்கான விளிச் சொல்லாக இந்த ' ப4வா ' என்ற வார்த்தையை உபயோகிப்பர். மேலும் தங்கள் உடன் பிறந்தவளின் கணவனையும் ' ப4வா' என்று அழைப்பர்.
' ப4வ ' (Bhavaa ) என்ற வார்த்தை, ' ஆகியவனே ' என்று பொருள் தரும். ' தீ3ர்க்க சுமங்கலி ப4வ' என்றால் நெடுநாள் கணவனுடன் இருக்கும்படி ஆகுக ' என்று பொருள்.
இதை விரிந்த பொருளில் நோக்கும்போது; ' சரவண பவ ' என்ற சடாக்ஷர மந்திரத்தில் உள்ள - பவ - என்ற சொல் எப்படி பொருள் தருகிறது?
" சரவண - என்று ஆகியவனே !
அதாவது, சரவண என்ற பொய்கையில் உருவாக ஆகியவனே - என்று !
அங்கிங்கெனாதபடி எங்கும் நிறைந்த பரம் பொருள் ' ப4வம் ' என்கிற இந்த உலகாயும் ஆகியவன் ! மேலும் அந்த ' பவம் ' என்று குறிப்பிடப்படும் இவ் உலகில்
' சரவண ' என்ற உருவாய்; சரவண என்ற பெயரில் பிறந்தவனே ! என்று பொருள் தருகிறது சடாக்ஷர மந்திரம்.
ஆக ' ப4வ ' என்று ஒருவனை பார்த்து நாம் விளித்தால், அது இந்த உலகில் உரு ஆகியவனே - உரு எடுத்து வந்தவனே ... என்று பொருள்.
சிவனுக்கும் ' பவன் ' என்று ஒரு பெயர் உண்டு .
இந்த ' பவ ' என்ற சௌராஷ்டிர வார்த்தை, நமது ஆழ்ந்த ஆத்மிக ஞானத்தை குறிப்பிடுகிறது. ' ப4வண் ' என்ற சௌராஷ்டிர வார்த்தையை நாம் ' பிராமணர்' களை குறிக்கும் சொல்லாக உபயோகப் படுத்தினாலும் , ' பிராமணன் ' என்ற வார்த்தையின் பொருள் என்ன? ' பிரம்மமாக ஆகியவன் ' !
பிரம்மம் என்றாலே அதற்க்கு உருவம் கிடையாது. எனவே சௌராஷ்டிர மொழியில் நாம் உபயோகப் படுத்தும் ' பவ' என்ற வார்த்தை - ' பிராமண ' என்ற வார்த்தைக்கு நிகர்-அல்ல என்பது மட்டும் அல்ல, அதற்க்கு நேர் எதிரான பொருள் கொண்டதும் கூட ! ஆயினும் நாம் ' பவண்' என்ற வார்த்தயை பிரமணர்களை குறிக்க உபயோகப் படுத்துகிறோம் ! உருவம் இருந்தாலும், இல்லாவிட்டாலும் எல்லாம் ஒன்று தான் என்கிறீர்களா ? அதுவும் சரிதான் !
சற்றே ஆழ்ந்து சிந்தித்தால் இந்த வார்த்தையின் அர்த்தம் பல புதிய விளக்கங்களை தரும்.
பொதுவாக சௌராஷ்டிரர்கள் அனைவரும் ஆண்களுக்கான விளிச் சொல்லாக இந்த ' ப4வா ' என்ற வார்த்தையை உபயோகிப்பர். மேலும் தங்கள் உடன் பிறந்தவளின் கணவனையும் ' ப4வா' என்று அழைப்பர்.
' ப4வ ' (Bhavaa ) என்ற வார்த்தை, ' ஆகியவனே ' என்று பொருள் தரும். ' தீ3ர்க்க சுமங்கலி ப4வ' என்றால் நெடுநாள் கணவனுடன் இருக்கும்படி ஆகுக ' என்று பொருள்.
இதை விரிந்த பொருளில் நோக்கும்போது; ' சரவண பவ ' என்ற சடாக்ஷர மந்திரத்தில் உள்ள - பவ - என்ற சொல் எப்படி பொருள் தருகிறது?
" சரவண - என்று ஆகியவனே !
அதாவது, சரவண என்ற பொய்கையில் உருவாக ஆகியவனே - என்று !
அங்கிங்கெனாதபடி எங்கும் நிறைந்த பரம் பொருள் ' ப4வம் ' என்கிற இந்த உலகாயும் ஆகியவன் ! மேலும் அந்த ' பவம் ' என்று குறிப்பிடப்படும் இவ் உலகில்
' சரவண ' என்ற உருவாய்; சரவண என்ற பெயரில் பிறந்தவனே ! என்று பொருள் தருகிறது சடாக்ஷர மந்திரம்.
ஆக ' ப4வ ' என்று ஒருவனை பார்த்து நாம் விளித்தால், அது இந்த உலகில் உரு ஆகியவனே - உரு எடுத்து வந்தவனே ... என்று பொருள்.
சிவனுக்கும் ' பவன் ' என்று ஒரு பெயர் உண்டு .
இந்த ' பவ ' என்ற சௌராஷ்டிர வார்த்தை, நமது ஆழ்ந்த ஆத்மிக ஞானத்தை குறிப்பிடுகிறது. ' ப4வண் ' என்ற சௌராஷ்டிர வார்த்தையை நாம் ' பிராமணர்' களை குறிக்கும் சொல்லாக உபயோகப் படுத்தினாலும் , ' பிராமணன் ' என்ற வார்த்தையின் பொருள் என்ன? ' பிரம்மமாக ஆகியவன் ' !
பிரம்மம் என்றாலே அதற்க்கு உருவம் கிடையாது. எனவே சௌராஷ்டிர மொழியில் நாம் உபயோகப் படுத்தும் ' பவ' என்ற வார்த்தை - ' பிராமண ' என்ற வார்த்தைக்கு நிகர்-அல்ல என்பது மட்டும் அல்ல, அதற்க்கு நேர் எதிரான பொருள் கொண்டதும் கூட ! ஆயினும் நாம் ' பவண்' என்ற வார்த்தயை பிரமணர்களை குறிக்க உபயோகப் படுத்துகிறோம் ! உருவம் இருந்தாலும், இல்லாவிட்டாலும் எல்லாம் ஒன்று தான் என்கிறீர்களா ? அதுவும் சரிதான் !
Wednesday, September 8, 2010
Dhanya Dhara Saurashtra - 09-09
சௌராஷ்டிரா பிரதேசத்தின் வரலாறு, கலாச்சாரம் ஆகியவற்றை நினைவு கூறும் வகையில் குஜராத் முதலமைச்சர் திரு நரேந்திர மோடி அரசு, " த4ன்ய தா4ரா சௌராஷ்டிரா " என்ற பெயரில் கலை நிகழ்ச்சி ஒன்றை ஏற்பாடு செய்து இருந்தது. இன் நிகழ்ச்சியில் சௌரஷ்டிரத்தில் உதித்த நமது தேச பிதா காந்தி அடிகள், சுவாமி தயானந்தா சரஸ்வதி போன்ற தலைவர்களின் நாட்டு சேவை , மக்கள் சேவை, மற்றும் பல்வேறு கலாச்சார நடனங்கள், வரலாற்று சம்பவங்கள் இந் நிகழ்ச்சியில் சம்பவங்களாக மக்களுக்கு விளக்கி காண்பிக்கப்பட்டன. நிகழ்ச்சியின் நிறைவாக குஜராத் முதலமைச்சர் திரு நரேந்திர மோடி அவர்கள் சௌராஷ்டிர பிரதேசத்தினை பற்றி உரை ஆற்றினார். இந்த உரை தான் நீங்கள் மேல் பார்க்கும் வீடியோ.
Sunday, September 5, 2010
Historical Sourashtra
Western Satraps
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Western Satraps (Ariaca)
Possibly vassals of Kushan Empire
Approximate territory of the Western Kshatrapas (35-405).
Capital Ujjain
Barygaza
Language(s) Scythian language
Pali (Kharoshthi script)
Sanskrit, Prakrit (Brahmi script)
Possibly Greek (Greek alphabet)
Religion Zoroastrianism
Buddhism
Hinduism
Government Monarchy
Satrap, King
- c. 35 Yapirajaya
- 388-395 Rudrasimha III
Historical era Antiquity
- Established 35
- Disestablished 405
The Western Satraps, or Western Kshatrapas (35-405) were Saka rulers of the western and central part of India (Saurashtra and Malwa: modern Gujarat, Southern Sindh, Maharashtra, Rajasthan and Madhya Pradesh states). Their state, or at least part of it, was called "Ariaca" according to the Periplus of the Erythraean Sea.
They were successors to the Indo-Scythians, and were contemporaneous with the Kushans who ruled the northern part of the Indian subcontinent and were possibly their overlords, and the Satavahana (Andhra) who ruled in Central India. They are called "Western" in contrast to the "Northern" Indo-Scythian satraps who ruled in the area of Mathura, such as Rajuvula, and his successors under the Kushans, the "Great Satrap" Kharapallana and the "Satrap" Vanaspara.[1] Although they called themselves "Satraps" on their coins, leading to their modern designation of "Western Satraps", Ptolemy in his 2nd century "Geographia" still called them "Indo-Scythians".[2]
Altogether, there were 27 independent Western Satrap rulers during a period of about 350 years. The word Kshatrapa stands for Satrap, and its equivalent in Persian Ksatrapavan, which means viceroy or governor of a province.
1 History
1.1 First expansion: Kshaharata dynasty (2nd century CE)
1.2 Kardamaka dynasty, family of Castana (2nd-4th century)
1.2.1 Territory under Chastana
1.2.2 Victory against the Satavahanas: Rudradaman I (130-160 CE)
1.2.3 Rudrasena II (256-278 CE)
1.3 Defeat by the Guptas (c. 400 CE)
2 Coinage
2.1 Regnal dates
2.2 Languages
2.3 Influences
3 Vassalage to the Kushans?
4 Main rulers
4.1 Kshaharata dynasty
4.2 Bhadramukhas or Kardamaka dynasty
5 See also
6 Notes
7 References
8 External links
History
Asia in 200 AD, showing the Western Satraps and their neighbors.The Indo-Scythians ruled parts of northwestern India as far as Mathura. In the south, they took control of the area of Ujjain in the early 1st century BCE, but the area was recovered by the Malwa Vikramāditya in 57 BCE, an era that was commemorated by the establishment of the Vikrama era.
The Indo-Scythians (called Sakas by the Indians) later regained the area of Ujjain in Malwa around 78 CE, by defeating the dynasty of king Vikramāditya. After this victory, the Sakas established their own Saka era, which became the official era of the Indian national calendar. They also formed the Western Satraps kingdom, which was to rule the region for more than three centuries.[3] It is thought that the Western Satraps may have been viceroys of the Kushans, but later became independent, although they retained the name of Satraps. Their wars and intermarriage with the Satavahanas are notable aspects of their kingdom.
First expansion: Kshaharata dynasty (2nd century CE)
Coin of Bhumaka (?-119 CE).
Obv:Arrow, pellet, and thunderbolt. Kharoshthi inscription Chaharasada Chatrapasa Bhumakasa: "Ksaharata Satrap Bhumaka".
Rev: Capital of a pillar with seated lion with upraised paw, and wheel (Dharmachakra). Brahmi inscription: Kshaharatasa Kshatrapasa Bhumakasa.The Western Satraps formerly started with the rather short-lived Kshaharata dynasty (also called Chaharada, Khaharata or Khakharata depending on sources).[4] The term Kshaharata is also known from the 6 CE Taxila copper plate inscription, in which it qualifies the Indo-Scytian ruler Liaka Kusulaka. The Nasik inscription of the 19th year of Sri Pulamavi also mentions the Khakharatavasa, or Kshaharata race.[5]
The Western Satrap Kshaharata dynasty was founded by Bhumaka (?-119), father of Nahapana, who only used on his coins the title of Satrap, and not that of Raja or Raño (king). Bhumaka was the father of the great ruler Nahapana, according to one of the latter's coins. His coins bear Buddhist symbols, such as the eight-spoked wheel (Dharmachakra), or the lion seated on a capital, a representation of a pilar of Ashoka.
Nahapana succeeded to him, and became a very powerful ruler. He occupied portions of the Satavahana empire in western and central India. Nahapana held sway over Malwa, Southern Gujarat, and Northern Konkan, from Broach to Sopara and the Nasik and Poona districts.[6] His son-in-law, the Saka Ushavadata (married to his daughter Dakshamitra), is known from inscriptions in Nasik and Karle to have been viceroy of Nahapana, ruling over the southern part of his territory.[7]
Coin of Nahapana (119-124 CE).
Obv: Bust of king Nahapana with a legend in Greek script "PANNIΩ IAHAPATAC NAHAΠANAC", transliteration of the Prakrit Raño Kshaharatasa Nahapanasa: "King Kshaharata Nahapana".
Rev: Thunderbolt and arrow, within a Prakrit Brahmi legend to right: Rajno Ksaharatasa Nahapanasa: Prakrit Kharoshti legend to left: Rano Ksaharatasa Nahapanasa.Nahapana is mentioned in the Periplus of the Erythraean Sea under the name Nambanus,[8] as ruler of the area around Barigaza:
41. "Beyond the gulf of Baraca is that of Barygaza and the coast of the country of Ariaca, which is the beginning of the Kingdom of Nambanus and of all India. That part of it lying inland and adjoining Scythia is called Abiria, but the coast is called Syrastrene. It is a fertile country, yielding wheat and rice and sesame oil and clarified butter, cotton and the Indian cloths made therefrom, of the coarser sorts. Very many cattle are pastured there, and the men are of great stature and black in color. The metropolis of this country is Minnagara, from which much cotton cloth is brought down to Barygaza."
—Periplus of the Erythraean Sea, Chap. 41 [9]
Under the Western Satraps, Barigaza was one of the main centers of Roman trade with India. The Periplus describes the many goods exchanged:
49. There are imported into this market-town (Barigaza), wine, Italian preferred, also Laodicean and Arabian; copper, tin, and lead; coral and topaz; thin clothing and inferior sorts of all kinds; bright-colored girdles a cubit wide; storax, sweet clover, flint glass, Realgar, Antimony, gold and silver coin, on which there is a profit when exchanged for the money of the country; and ointment, but not very costly and not much. And for the King there are brought into those places very costly vessels of silver, singing boys, beautiful maidens for the harem, fine wines, thin clothing of the finest weaves, and the choicest ointments. There are exported from these places Spikenard, Costus, Bdellium, ivory, agate and Carnelian, Lycium, cotton cloth of all kinds, silk cloth, mallow cloth, yarn, long pepper and such other things as are brought here from the various market-towns. Those bound for this market-town from Egypt make the voyage favorably about the month of July, that is Epiphi."
—Periplus of the Erythraean Sea, Chapter 48.[10]
The Western Satraps under Nahapana, with their harbour of Barigaza, were among the main actors of the 1st century CE international trade according to the Periplus of the Erythraean Sea.Goods were also brought down in quantity from Ujjain, the capital of the Western Satraps:
48. Inland from this place and to the east, is the city called Ozene, formerly a royal capital; from this place are brought down all things needed for the welfare of the country about Barygaza, and many things for our trade : agate and carnelian, Indian muslins and mallow cloth, and much ordinary cloth.
—Periplus of the Erythraean Sea, Chapter 48.[10]
Some ships were also fitted out from Barigaza, to export goods westward across the Indian ocean:
"Ships are also customarily fitted out from the places across this sea, from Ariaca and Barygaza, bringing to these far-side market-towns the products of their own places; wheat, rice, clarified butter, sesame oil, cotton cloth, (the monache and the sagmatogene), and girdles, and honey from the reed called sacchari. Some make the voyage especially to these market-towns, and others exchange their cargoes while sailing along the coast."
—Periplus of the Erythraean Sea, Chapter 14.[10]
Nahapana also established the Kshatrapa coinage.
Nahapana and Ushavadata were ultimately defeated by the powerful Satavahana king Gautamiputra Satakarni in 125. Gautramiputra drove the Sakas from Malwa and Western Maharashtra, forcing Nahapana west to Gujarat. Gautamiputra restruck many of Nahapana's coins.
Kardamaka dynasty, family of Castana (2nd-4th century)
Coin of the Western Satrap Chastana (c. 130 CE).
Obv: King in profile. The legend typically reads "PANNIΩ IATPAΠAC CIASTANCA" (corrupted Greek script), transliteration of the Prakrit Raño Kshatrapasa Castana: "King and Satrap Castana".
Rev: Chaitya with moon, star and river. Brahmi legend Rajno Mahakshatrapasa Ghsamotikaputrasa Casthanasa: "King and Great Satrap Chastana, son of Ghsamotika.A new dynasty, called the Bhadramukhas or Kardamaka dynasty, was established by the "Satrap" Castana circa 130 CE, which would last continuously until the 4th century. Castana was satrap of Ujjain during that period. A statue found in Mathura together with statues of the Kushan king Kanishka and Vima Kadphises, and bearing the name "Shastana" is often attributed to Castana himself, and suggests Castana may have been a feudatory of the Kushans. Conversely, the Rabatak inscription also claims Kushan dominion over Western Satrap territory (by mentionning Kushan control over the capital Ujjain), during the reign of Kanishka (120-150 CE).
Territory under Chastana
The territory of the Western Satraps at the time of Chastana is described extensively by the geographer Ptolemy in his "Geographia", where he qualifies them as "Indo-Scythians". He describes this territory as starting from Patalene in the West, to Ujjain in the east ("Ozena-Regia Tiastani", "Ozene, capital of king Chastana"), and beyond Barigaza in the south.
Moreover the region which is next to the western part of India, is called Indoscythia. A part of this region around the (Indus) river mouth is Patalena, above which is Abiria. That which is about the mouth of the Indus and the Canthicolpus bay is called Syrastrena. (...) In the island formed by this river are the cities Pantala, Barbaria. (...) The Larica region of Indoscythia is located eastward from the swamp near the sea, in which on the west of the Namadus river is the interior city of Barygaza emporium. On the east side of the river (...) Ozena-Regia Tiastani (...) Minnagara".
—Ptolemy Geographia, Book Seven, Chapter I
Victory against the Satavahanas: Rudradaman I (130-160 CE)
Around 130 CE, Rudradaman I, grandson of Chastana, took the title "Mahakshatrapa" ("Great Satrap"), and defended his kingdom from the Satavahanas. The conflict between Rudradaman and Satavahanas became so gruelling, that in order to contain the conflict, a matrimonial relationship was concluded by giving Rudradaman's daughter to the Satavahana king Vashishtiputra Satakarni.
Silver coin of Rudradaman I.
Obv: Bust of Rudradaman, with corrupted Greek legend "OVONIΛOOCVΛCHΛNO".
Rev: Three-arched hill or Chaitya with river, crescent and sun. Brahmi legend: Rajno Ksatrapasa Jayadamasaputrasa Rajno Mahaksatrapasa Rudradamasa: "King and Great Satrap Rudradaman, son of King and Satrap Jayadaman"
16mm, 2.0 grams.The Satavahanas and the Western Satraps remained at war however, and Rudradaman I defeated the Satavahanas twice in these conflicts, only sparing the life of Vashishtiputra Satakarni due to their family alliance:
"Rudradaman (...) who obtained good report because he, in spite of having twice in fair fight completely defeated Satakarni, the lord of Dakshinapatha, on account of the nearness of their connection did not destroy him."
—Junagadh rock inscription [11]
Rudradaman regained all the previous territories held by Nahapana, except for the southern areas of Poona and Nasik:
"Rudradaman (...) who is the lord of the whole of eastern and western Akaravanti (Akara: East Malwa and Avanti: West Malwa), the Anupa country, Anarta, Surashtra, Svabhra (northern Gujarat), Maru (Marwar), Kachchha (Cutch), Sindhu-Sauvira (Sindh and Multan districts), Kukura (Eastern Rajputana), Aparanta ("Western Border" - Northern Konkan), Nishada (an aboriginal tribe, Malwa and parts of Central India) and other territories gained by his own valour, the towns, marts and rural parts of which are never troubled by robbers, snakes, wild beasts, diseases and the like, where all subjects are attached to him, (and) where through his might the objects of [religion], wealth and pleasure [are duly attained]".
—Junagadh rock inscription.[11] Geographical interpretations in parenthesis from Rapson.[12]
Recently discovered pillar inscriptions describe the presence of a Western Satrap named Rupiamma in the Bhandara district of the area of Vidarbha, in the extreme northeastern area of Maharashtra, where he erected the pillars.[13].
Rudradarman is known for his sponsoring of the arts. He is known to have written poetry in the purest of Sanskrit, and made it his court language. His name is forever attached to the inscription by Sudharshini lake.
He had at his court a Greek writer named Yavanesvara ("Lord of the Greeks"), who translated from Greek to Sanskrit the Yavanajataka ("Saying of the Greeks"), an astrological treatise and India's earliest Sanskrit work in horoscopy.[14]
Rudrasena II (256-278 CE)
Coin of Rudrasena I (200-222).The Kshatrapa dynasty seems to have reached a high level of prosperity under the rule of Rudrasena II (256-278), 19th ruler of Kshatrapa.
The last Kshatrapa ruler of the Chastana family was Visvasena (Vishwasen), brother and successor to Bhratadarman and son of Rudrasena II. A new family took over, started by the rule of Rudrasimha II, son of Lord (Svami) Jivadaman.
Defeat by the Guptas (c. 400 CE)
A new family took control under Rudrasimha III. A fragment from the Natya-darpana mentions the Gupta king Ramagupta, the elder brother of Chandragupta II, decided to expand his kingdom by attacking the Western Satraps in Gujarat.
Coin of the last Western Satrap ruler Rudrasimha III (388-395 CE).The campaign soon took a turn for the worse and the Gupta army was trapped. The Saka king, Rudrasimha III, demanded that Ramagupta hand over his wife Dhruvadevi in exchange for peace. To avoid the ignominy the Guptas decide to send Madhavasena, a courtesan and a beloved of Chandragupta, disguised as the queen. However, Chandragupta changes the plan and himself goes to the Saka King disguised as the queen. He then kills Rudrasimha and later his own brother, Ramagupta. Dhruvadevi is then married to Chandragupta.
The Western Satraps were eventually conquered by emperor Chandragupta II. This brought and end to the rule of the Shakas on the subcontinent.
Coinage
The Kshatrapas have a very rich and interesting coinage. It was based on the coinage of the earlier Indo-Greek Kings, with Greek or pseudo-Greek legend and life-like profiles of royal busts on the obverse. The reverse of the coins however is original and typically depict a thunderbolt and an arrow, and later, a chaitya or three-arched hill and river symbol with a crescent and the sun, within a legend in Brahmi. These coins are very informative, since they record the name of the King, of his father, and the date of issue, and have helped clarify the early history of India.
Regnal dates
Coin of the Western Kshatrapa ruler Rudrasimha I (178 to 197).
Obv: Bust of Rudrasimha, with corrupted Greek legend "..OHIIOIH.." (Indo-Greek style).
Rev: Three-arched hill or Chaitya, with river, crescent and sun, within Prakrit legend in Brahmi script:Rajno Mahaksatrapasa Rudradamnaputrasa Rajna Mahaksatrapasa Rudrasihasa "King and Great Satrap Rudrasimha, son of King and Great Satrap Rudradaman".From the reign of Rudrasimha I, the date of minting of each coin, reckoned in the Saka era, is usually written on the obverse behind the king's head in Brahmi numerals, allowing for a quite precise datation of the rule of each king.[15] This is a rather uncommon case in Indian numismatics. Some, such as the numismat R.C Senior considered that these dates might correspond to the much earlier Azes era instead.
Also the father of each king is systematically mentioned in the reverse legends, which allows to reconstruct the regnal succession.
Languages
Kharoshthi, a script in use in more northern territories (area of Gandhara), is employed together with the Brahmi script and the Greek script on the first coins of the Western Satraps, but is finally abandoned from the time of Chastana.[16] From that time, only the Brahmi script would remain, together with the Greek script on the facing, to write the Prakrit language employed by the Western satraps.
The coins of Nahapana bears the Greek script legend "PANNIΩ IAHAPATAC NAHAΠANAC", transliteration of the Prakrit "Raño Kshaharatasa Nahapanasa": "In the reign of Kshaharata Nahapana". The coins of Castana also have a readable legend "PANNIΩ IATPAΠAC CIASTANCA", transliteration of the Prakrit "Raño Kshatrapasa Castana": "In the reign of the Satrap Castana". After these two rulers, the legend in Greek script becomes denaturated, and seems to lose all signification, only retaining an esthetic value. By the 4th century, the coins of Rudrasimha II exhibit the following type of meaningless legend in corrupted Greek script: "...ΛIOΛVICIVIIIΛ...".[17]
Influences
The Guptas imitated Western Satrap coins for their silver coinage. Here, a coin of the Gupta king Kumaragupta I (414-455) CE (Western territories).The coins of the Kshatrapas were also very influential and imitated by neighbouring or later dynasties, such as the Satavahanas, and the Guptas. Silver coins of the Gupta kings Chandragupta II and his son Kumaragupta I adopted the Western Satrap design (itself derived from the Indo-Greeks) with bust of the ruler and pseudo-Greek inscription on the obverse, and a peacock replacing the Chaitya hill with star and crescent on the reverse.[18]
The Western Satrap coin design was also adopted by the subsequent dynasty of the Traikutakas (388-456).
Vassalage to the Kushans?
It is still unclear whether the Western Satraps were independent rulers or vassals of the Kushans. The continued use of the word "Satrap" on their coin would suggest a recognized sujetion to a higher ruler, possibly the Kushan emperor.[19]
Also, a statue of Chastana was found in Mathura at the Temple of Mat together with the famous statues of Vima Kadphises and Kanishka. This also would suggest at least alliance and friendship, if not vassality. Finally Kanishka claims in the Rabatak inscription that his power extends to Ujjain, the classical capital of the Western Satrap realm. This combined with the presence of the Chastana statue side-by-side with Kanishka would also suggest Kushan alliance with the Western Satraps.
Finally, "Northern" Indo-Scythian satraps who ruled in the area of Mathura, the "Great Satrap" Kharapallana and the "Satrap" Vanaspara, are known from an inscription in Sarnath to have been feudatories of the Kushans.[1]
Generally the orientation taken by modern scholarship is that the Western Satraps were vassals of the Kushan, at least in the early period until Rudradaman I conquered the Yaudheyas who are usually thought themselves as Kushan vassals. The question is not considered as perfectly settled.
Main rulers
Kshaharata dynasty
Yapirajaya
Hospises
Higaraka
Abhiraka (Aubhirakes)
Bhumaka (?-119)
Nahapana (119-124)
Bhadramukhas or Kardamaka dynasty
Family of Chastana:
Chastana (c 120), son of Ghsamotika
Jayadaman, son of Chastana
Rudradaman I (c 130-150), son of Jayadaman
Damajadasri I (170-175)
Jivadaman (175 d 199)
Rudrasimha I (175-188 d 197)
Isvaradatta (188-191)
Rudrasimha I (restored) (191-197)
Jivadaman (restored) (197-199)
Rudrasena I (200-222)
Samghadaman (222-223)
Damasena (223-232)
Damajadasri II (232-239) with
Viradaman (234-238)
Yasodaman I (239)
Vijayasena (239-250)
Damajadasri III (251-255)
Rudrasena II (255-277)
Visvasimha (277-282)
Bhratadarman (282-295) with
Visvasena (293-304)
Family of Rudrasimha II:
Rudrasimha II, son of Lord (Svami) Jivadaman (304-348) with
Yasodaman II (317-332)
Rudradaman II (332-348)
Rudrasena III (348-380)
Simhasena (380- ?)
Rudrasena IV (382-388)
Rudrasimha III (388-395)
See also
History of India
Indo-Greek Kingdom
Indo-Scythians
Indo-Parthians
Kushan Empire
Rulers of Malwa
Middle kingdoms of India
Timeline: Northern Empires Southern Dynasties Northwestern Kingdoms
6th century BCE
5th century BCE
4th century BCE
3rd century BCE
2nd century BCE
1st century BCE
1st century CE
2nd century
3rd century
4th century
5th century
6th century
7th century
8th century
9th century
10th century
11th century Magadha
Shishunaga dynasty
Nanda empire
Kalinga
Maurya Empire
Sunga Empire
Kuninda Kingdom
Western Satraps
Gupta Empire
Harsha
Gurjara Pratihara
Pala Empire
Solanki
Sena dynasty
Satavahana empire
Pandyan
Cholas
Chera
Kalabhras
Kadamba Dynasty
Pallava
Chalukya
Rashtrakuta
Western Chalukyas
Hoysala Empire
Gandhara
(Persian rule)
(Greek conquests)
Indo-Greeks
Indo-Scythians
Indo-Parthians
Kushan Empire
Indo-Sassanids
Kidarite Kingdom
Indo-Hephthalites
(Islamic conquests)
Shahi
(Islamic Empire)
Notes
1.^ a b Kharapallana and Vanaspara are known from an inscription discovered in Sarnath, and dated to the 3rd year of Kanishka, in which they were paying allegiance to the Kushanas. Source: "A Catalogue of the Indian Coins in the British Museum. Andhras etc..." Rapson, p ciii
2.^ Ptolemy, "Geographia", Chap 7
3.^ "The dynastic art of the Kushans", John Rosenfield, p130
4.^ Rapson, p. CVII
5.^ "Kharoshthi inscription, Taxila copper plate of Patika", Sten Konow, p25
6.^ "The Satavahanas did not hold the western Deccan for long. They were gradually pushed out of the west by the Sakas (Western Khatrapas). The Kshaharata Nahapana's coins in the Nasik area indicate that the Western Kshatrapas controlled this region by the first century A.D. By becoming master of wide regions including Malwa, Southern Gujarat, and Northern Konkan, from Broach to Sopara and the Nasik and Poona districts, Nahapana rose from the status of a mere Kshatrapa in the year 41 (58 A.D.) to that of Mahakshatrapa in the year 46 (63 A.D.)." in "History of the Andhras"
7.^ "Catalogue of Indian coins of the British Museum. Andhras etc..." Rapson. p. LVII
8.^ "History of the Andhras", Durga Prasad Source
9.^ Source
10.^ a b c Source
11.^ a b Source
12.^ Rapson, "Indian coins of the British Museum" p.lx
13.^ "Vidarbha also was under the rule of another Mahakshatrapa named Rupiamma, whose pillar inscription was recently discovered at Pavni in the Bhandara district [Mirashi, Studies in Indology, Vol. IV, p. 109 f.]. It records the erection of a chhaya-stambha or sculptured pillar at the place. The Satavahanas had, Therefore, to leave Western Maharashtra and Vidarbha. They seem to have repaired to their capital Pratishthana where they continued to abide waiting for a favourable opportunity to oust the Shaka invaders." Source
14.^ Mc Evilley "The shape of ancient thought", p385 ("The Yavanajataka is the earliest surviving Sanskrit text in astrology, and constitute the basis of all later Indian developments in horoscopy", himself quoting David Pingree "The Yavanajataka of Sphujidhvaja" p5)
15.^ Rapson CCVIII
16.^ Rapson p. CIV
17.^ Rapson, "A Catalogue of Indian coins in the British Museum. Andhras etc...", p.cxcii
18.^ "Evidence of the conquest of Saurastra during the reign of Chandragupta II is to be seen in his rare silver coins which are more directly imitated from those of the Western Satraps... they retain some traces of the old inscriptions in Greek characters, while on the reverse, they substitute the Gupta type (a peacock) for the Chaitya with crescent and star." in Rapson "A catalogue of Indian coins in the British Museum. The Andhras etc...", p.cli
19.^ "The titles "Kshatrap" and "Mahakshatrapa" certainly show that the Western Kshatrapas were originally feudatories" in Rapson, "Coins of the British Museum", p.cv
References
Rapson, "A Catalogue of Indian coins in the British Museum. Andhras etc..."
John Rosenfield, "The dynastic art of the Kushans", 1976
Claudius Ptolemy, "The geography", Translated and edited by Edward Luther Stevenson, Dover Publications Inc., New York, ISBN 0486268969
External links
History of the Andhras, with many references to Western Satrap rule.
Coins of the Western Kshatrapas
Other coins of the Western Kshatrapas
The Kshatrapas in Nasik
Categories: 405 disestablishments
405 disestablishments
Ancient India
Dynasties of India
Former countries in Asia
Former monarchies of Asia
History of Pakistan
History of Rajasthan
Satraps
States and territories established in 35
States and territories established in 35Views
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Western Satraps (Ariaca)
Possibly vassals of Kushan Empire
Approximate territory of the Western Kshatrapas (35-405).
Capital Ujjain
Barygaza
Language(s) Scythian language
Pali (Kharoshthi script)
Sanskrit, Prakrit (Brahmi script)
Possibly Greek (Greek alphabet)
Religion Zoroastrianism
Buddhism
Hinduism
Government Monarchy
Satrap, King
- c. 35 Yapirajaya
- 388-395 Rudrasimha III
Historical era Antiquity
- Established 35
- Disestablished 405
The Western Satraps, or Western Kshatrapas (35-405) were Saka rulers of the western and central part of India (Saurashtra and Malwa: modern Gujarat, Southern Sindh, Maharashtra, Rajasthan and Madhya Pradesh states). Their state, or at least part of it, was called "Ariaca" according to the Periplus of the Erythraean Sea.
They were successors to the Indo-Scythians, and were contemporaneous with the Kushans who ruled the northern part of the Indian subcontinent and were possibly their overlords, and the Satavahana (Andhra) who ruled in Central India. They are called "Western" in contrast to the "Northern" Indo-Scythian satraps who ruled in the area of Mathura, such as Rajuvula, and his successors under the Kushans, the "Great Satrap" Kharapallana and the "Satrap" Vanaspara.[1] Although they called themselves "Satraps" on their coins, leading to their modern designation of "Western Satraps", Ptolemy in his 2nd century "Geographia" still called them "Indo-Scythians".[2]
Altogether, there were 27 independent Western Satrap rulers during a period of about 350 years. The word Kshatrapa stands for Satrap, and its equivalent in Persian Ksatrapavan, which means viceroy or governor of a province.
1 History
1.1 First expansion: Kshaharata dynasty (2nd century CE)
1.2 Kardamaka dynasty, family of Castana (2nd-4th century)
1.2.1 Territory under Chastana
1.2.2 Victory against the Satavahanas: Rudradaman I (130-160 CE)
1.2.3 Rudrasena II (256-278 CE)
1.3 Defeat by the Guptas (c. 400 CE)
2 Coinage
2.1 Regnal dates
2.2 Languages
2.3 Influences
3 Vassalage to the Kushans?
4 Main rulers
4.1 Kshaharata dynasty
4.2 Bhadramukhas or Kardamaka dynasty
5 See also
6 Notes
7 References
8 External links
History
Asia in 200 AD, showing the Western Satraps and their neighbors.The Indo-Scythians ruled parts of northwestern India as far as Mathura. In the south, they took control of the area of Ujjain in the early 1st century BCE, but the area was recovered by the Malwa Vikramāditya in 57 BCE, an era that was commemorated by the establishment of the Vikrama era.
The Indo-Scythians (called Sakas by the Indians) later regained the area of Ujjain in Malwa around 78 CE, by defeating the dynasty of king Vikramāditya. After this victory, the Sakas established their own Saka era, which became the official era of the Indian national calendar. They also formed the Western Satraps kingdom, which was to rule the region for more than three centuries.[3] It is thought that the Western Satraps may have been viceroys of the Kushans, but later became independent, although they retained the name of Satraps. Their wars and intermarriage with the Satavahanas are notable aspects of their kingdom.
First expansion: Kshaharata dynasty (2nd century CE)
Coin of Bhumaka (?-119 CE).
Obv:Arrow, pellet, and thunderbolt. Kharoshthi inscription Chaharasada Chatrapasa Bhumakasa: "Ksaharata Satrap Bhumaka".
Rev: Capital of a pillar with seated lion with upraised paw, and wheel (Dharmachakra). Brahmi inscription: Kshaharatasa Kshatrapasa Bhumakasa.The Western Satraps formerly started with the rather short-lived Kshaharata dynasty (also called Chaharada, Khaharata or Khakharata depending on sources).[4] The term Kshaharata is also known from the 6 CE Taxila copper plate inscription, in which it qualifies the Indo-Scytian ruler Liaka Kusulaka. The Nasik inscription of the 19th year of Sri Pulamavi also mentions the Khakharatavasa, or Kshaharata race.[5]
The Western Satrap Kshaharata dynasty was founded by Bhumaka (?-119), father of Nahapana, who only used on his coins the title of Satrap, and not that of Raja or Raño (king). Bhumaka was the father of the great ruler Nahapana, according to one of the latter's coins. His coins bear Buddhist symbols, such as the eight-spoked wheel (Dharmachakra), or the lion seated on a capital, a representation of a pilar of Ashoka.
Nahapana succeeded to him, and became a very powerful ruler. He occupied portions of the Satavahana empire in western and central India. Nahapana held sway over Malwa, Southern Gujarat, and Northern Konkan, from Broach to Sopara and the Nasik and Poona districts.[6] His son-in-law, the Saka Ushavadata (married to his daughter Dakshamitra), is known from inscriptions in Nasik and Karle to have been viceroy of Nahapana, ruling over the southern part of his territory.[7]
Coin of Nahapana (119-124 CE).
Obv: Bust of king Nahapana with a legend in Greek script "PANNIΩ IAHAPATAC NAHAΠANAC", transliteration of the Prakrit Raño Kshaharatasa Nahapanasa: "King Kshaharata Nahapana".
Rev: Thunderbolt and arrow, within a Prakrit Brahmi legend to right: Rajno Ksaharatasa Nahapanasa: Prakrit Kharoshti legend to left: Rano Ksaharatasa Nahapanasa.Nahapana is mentioned in the Periplus of the Erythraean Sea under the name Nambanus,[8] as ruler of the area around Barigaza:
41. "Beyond the gulf of Baraca is that of Barygaza and the coast of the country of Ariaca, which is the beginning of the Kingdom of Nambanus and of all India. That part of it lying inland and adjoining Scythia is called Abiria, but the coast is called Syrastrene. It is a fertile country, yielding wheat and rice and sesame oil and clarified butter, cotton and the Indian cloths made therefrom, of the coarser sorts. Very many cattle are pastured there, and the men are of great stature and black in color. The metropolis of this country is Minnagara, from which much cotton cloth is brought down to Barygaza."
—Periplus of the Erythraean Sea, Chap. 41 [9]
Under the Western Satraps, Barigaza was one of the main centers of Roman trade with India. The Periplus describes the many goods exchanged:
49. There are imported into this market-town (Barigaza), wine, Italian preferred, also Laodicean and Arabian; copper, tin, and lead; coral and topaz; thin clothing and inferior sorts of all kinds; bright-colored girdles a cubit wide; storax, sweet clover, flint glass, Realgar, Antimony, gold and silver coin, on which there is a profit when exchanged for the money of the country; and ointment, but not very costly and not much. And for the King there are brought into those places very costly vessels of silver, singing boys, beautiful maidens for the harem, fine wines, thin clothing of the finest weaves, and the choicest ointments. There are exported from these places Spikenard, Costus, Bdellium, ivory, agate and Carnelian, Lycium, cotton cloth of all kinds, silk cloth, mallow cloth, yarn, long pepper and such other things as are brought here from the various market-towns. Those bound for this market-town from Egypt make the voyage favorably about the month of July, that is Epiphi."
—Periplus of the Erythraean Sea, Chapter 48.[10]
The Western Satraps under Nahapana, with their harbour of Barigaza, were among the main actors of the 1st century CE international trade according to the Periplus of the Erythraean Sea.Goods were also brought down in quantity from Ujjain, the capital of the Western Satraps:
48. Inland from this place and to the east, is the city called Ozene, formerly a royal capital; from this place are brought down all things needed for the welfare of the country about Barygaza, and many things for our trade : agate and carnelian, Indian muslins and mallow cloth, and much ordinary cloth.
—Periplus of the Erythraean Sea, Chapter 48.[10]
Some ships were also fitted out from Barigaza, to export goods westward across the Indian ocean:
"Ships are also customarily fitted out from the places across this sea, from Ariaca and Barygaza, bringing to these far-side market-towns the products of their own places; wheat, rice, clarified butter, sesame oil, cotton cloth, (the monache and the sagmatogene), and girdles, and honey from the reed called sacchari. Some make the voyage especially to these market-towns, and others exchange their cargoes while sailing along the coast."
—Periplus of the Erythraean Sea, Chapter 14.[10]
Nahapana also established the Kshatrapa coinage.
Nahapana and Ushavadata were ultimately defeated by the powerful Satavahana king Gautamiputra Satakarni in 125. Gautramiputra drove the Sakas from Malwa and Western Maharashtra, forcing Nahapana west to Gujarat. Gautamiputra restruck many of Nahapana's coins.
Kardamaka dynasty, family of Castana (2nd-4th century)
Coin of the Western Satrap Chastana (c. 130 CE).
Obv: King in profile. The legend typically reads "PANNIΩ IATPAΠAC CIASTANCA" (corrupted Greek script), transliteration of the Prakrit Raño Kshatrapasa Castana: "King and Satrap Castana".
Rev: Chaitya with moon, star and river. Brahmi legend Rajno Mahakshatrapasa Ghsamotikaputrasa Casthanasa: "King and Great Satrap Chastana, son of Ghsamotika.A new dynasty, called the Bhadramukhas or Kardamaka dynasty, was established by the "Satrap" Castana circa 130 CE, which would last continuously until the 4th century. Castana was satrap of Ujjain during that period. A statue found in Mathura together with statues of the Kushan king Kanishka and Vima Kadphises, and bearing the name "Shastana" is often attributed to Castana himself, and suggests Castana may have been a feudatory of the Kushans. Conversely, the Rabatak inscription also claims Kushan dominion over Western Satrap territory (by mentionning Kushan control over the capital Ujjain), during the reign of Kanishka (120-150 CE).
Territory under Chastana
The territory of the Western Satraps at the time of Chastana is described extensively by the geographer Ptolemy in his "Geographia", where he qualifies them as "Indo-Scythians". He describes this territory as starting from Patalene in the West, to Ujjain in the east ("Ozena-Regia Tiastani", "Ozene, capital of king Chastana"), and beyond Barigaza in the south.
Moreover the region which is next to the western part of India, is called Indoscythia. A part of this region around the (Indus) river mouth is Patalena, above which is Abiria. That which is about the mouth of the Indus and the Canthicolpus bay is called Syrastrena. (...) In the island formed by this river are the cities Pantala, Barbaria. (...) The Larica region of Indoscythia is located eastward from the swamp near the sea, in which on the west of the Namadus river is the interior city of Barygaza emporium. On the east side of the river (...) Ozena-Regia Tiastani (...) Minnagara".
—Ptolemy Geographia, Book Seven, Chapter I
Victory against the Satavahanas: Rudradaman I (130-160 CE)
Around 130 CE, Rudradaman I, grandson of Chastana, took the title "Mahakshatrapa" ("Great Satrap"), and defended his kingdom from the Satavahanas. The conflict between Rudradaman and Satavahanas became so gruelling, that in order to contain the conflict, a matrimonial relationship was concluded by giving Rudradaman's daughter to the Satavahana king Vashishtiputra Satakarni.
Silver coin of Rudradaman I.
Obv: Bust of Rudradaman, with corrupted Greek legend "OVONIΛOOCVΛCHΛNO".
Rev: Three-arched hill or Chaitya with river, crescent and sun. Brahmi legend: Rajno Ksatrapasa Jayadamasaputrasa Rajno Mahaksatrapasa Rudradamasa: "King and Great Satrap Rudradaman, son of King and Satrap Jayadaman"
16mm, 2.0 grams.The Satavahanas and the Western Satraps remained at war however, and Rudradaman I defeated the Satavahanas twice in these conflicts, only sparing the life of Vashishtiputra Satakarni due to their family alliance:
"Rudradaman (...) who obtained good report because he, in spite of having twice in fair fight completely defeated Satakarni, the lord of Dakshinapatha, on account of the nearness of their connection did not destroy him."
—Junagadh rock inscription [11]
Rudradaman regained all the previous territories held by Nahapana, except for the southern areas of Poona and Nasik:
"Rudradaman (...) who is the lord of the whole of eastern and western Akaravanti (Akara: East Malwa and Avanti: West Malwa), the Anupa country, Anarta, Surashtra, Svabhra (northern Gujarat), Maru (Marwar), Kachchha (Cutch), Sindhu-Sauvira (Sindh and Multan districts), Kukura (Eastern Rajputana), Aparanta ("Western Border" - Northern Konkan), Nishada (an aboriginal tribe, Malwa and parts of Central India) and other territories gained by his own valour, the towns, marts and rural parts of which are never troubled by robbers, snakes, wild beasts, diseases and the like, where all subjects are attached to him, (and) where through his might the objects of [religion], wealth and pleasure [are duly attained]".
—Junagadh rock inscription.[11] Geographical interpretations in parenthesis from Rapson.[12]
Recently discovered pillar inscriptions describe the presence of a Western Satrap named Rupiamma in the Bhandara district of the area of Vidarbha, in the extreme northeastern area of Maharashtra, where he erected the pillars.[13].
Rudradarman is known for his sponsoring of the arts. He is known to have written poetry in the purest of Sanskrit, and made it his court language. His name is forever attached to the inscription by Sudharshini lake.
He had at his court a Greek writer named Yavanesvara ("Lord of the Greeks"), who translated from Greek to Sanskrit the Yavanajataka ("Saying of the Greeks"), an astrological treatise and India's earliest Sanskrit work in horoscopy.[14]
Rudrasena II (256-278 CE)
Coin of Rudrasena I (200-222).The Kshatrapa dynasty seems to have reached a high level of prosperity under the rule of Rudrasena II (256-278), 19th ruler of Kshatrapa.
The last Kshatrapa ruler of the Chastana family was Visvasena (Vishwasen), brother and successor to Bhratadarman and son of Rudrasena II. A new family took over, started by the rule of Rudrasimha II, son of Lord (Svami) Jivadaman.
Defeat by the Guptas (c. 400 CE)
A new family took control under Rudrasimha III. A fragment from the Natya-darpana mentions the Gupta king Ramagupta, the elder brother of Chandragupta II, decided to expand his kingdom by attacking the Western Satraps in Gujarat.
Coin of the last Western Satrap ruler Rudrasimha III (388-395 CE).The campaign soon took a turn for the worse and the Gupta army was trapped. The Saka king, Rudrasimha III, demanded that Ramagupta hand over his wife Dhruvadevi in exchange for peace. To avoid the ignominy the Guptas decide to send Madhavasena, a courtesan and a beloved of Chandragupta, disguised as the queen. However, Chandragupta changes the plan and himself goes to the Saka King disguised as the queen. He then kills Rudrasimha and later his own brother, Ramagupta. Dhruvadevi is then married to Chandragupta.
The Western Satraps were eventually conquered by emperor Chandragupta II. This brought and end to the rule of the Shakas on the subcontinent.
Coinage
The Kshatrapas have a very rich and interesting coinage. It was based on the coinage of the earlier Indo-Greek Kings, with Greek or pseudo-Greek legend and life-like profiles of royal busts on the obverse. The reverse of the coins however is original and typically depict a thunderbolt and an arrow, and later, a chaitya or three-arched hill and river symbol with a crescent and the sun, within a legend in Brahmi. These coins are very informative, since they record the name of the King, of his father, and the date of issue, and have helped clarify the early history of India.
Regnal dates
Coin of the Western Kshatrapa ruler Rudrasimha I (178 to 197).
Obv: Bust of Rudrasimha, with corrupted Greek legend "..OHIIOIH.." (Indo-Greek style).
Rev: Three-arched hill or Chaitya, with river, crescent and sun, within Prakrit legend in Brahmi script:Rajno Mahaksatrapasa Rudradamnaputrasa Rajna Mahaksatrapasa Rudrasihasa "King and Great Satrap Rudrasimha, son of King and Great Satrap Rudradaman".From the reign of Rudrasimha I, the date of minting of each coin, reckoned in the Saka era, is usually written on the obverse behind the king's head in Brahmi numerals, allowing for a quite precise datation of the rule of each king.[15] This is a rather uncommon case in Indian numismatics. Some, such as the numismat R.C Senior considered that these dates might correspond to the much earlier Azes era instead.
Also the father of each king is systematically mentioned in the reverse legends, which allows to reconstruct the regnal succession.
Languages
Kharoshthi, a script in use in more northern territories (area of Gandhara), is employed together with the Brahmi script and the Greek script on the first coins of the Western Satraps, but is finally abandoned from the time of Chastana.[16] From that time, only the Brahmi script would remain, together with the Greek script on the facing, to write the Prakrit language employed by the Western satraps.
The coins of Nahapana bears the Greek script legend "PANNIΩ IAHAPATAC NAHAΠANAC", transliteration of the Prakrit "Raño Kshaharatasa Nahapanasa": "In the reign of Kshaharata Nahapana". The coins of Castana also have a readable legend "PANNIΩ IATPAΠAC CIASTANCA", transliteration of the Prakrit "Raño Kshatrapasa Castana": "In the reign of the Satrap Castana". After these two rulers, the legend in Greek script becomes denaturated, and seems to lose all signification, only retaining an esthetic value. By the 4th century, the coins of Rudrasimha II exhibit the following type of meaningless legend in corrupted Greek script: "...ΛIOΛVICIVIIIΛ...".[17]
Influences
The Guptas imitated Western Satrap coins for their silver coinage. Here, a coin of the Gupta king Kumaragupta I (414-455) CE (Western territories).The coins of the Kshatrapas were also very influential and imitated by neighbouring or later dynasties, such as the Satavahanas, and the Guptas. Silver coins of the Gupta kings Chandragupta II and his son Kumaragupta I adopted the Western Satrap design (itself derived from the Indo-Greeks) with bust of the ruler and pseudo-Greek inscription on the obverse, and a peacock replacing the Chaitya hill with star and crescent on the reverse.[18]
The Western Satrap coin design was also adopted by the subsequent dynasty of the Traikutakas (388-456).
Vassalage to the Kushans?
It is still unclear whether the Western Satraps were independent rulers or vassals of the Kushans. The continued use of the word "Satrap" on their coin would suggest a recognized sujetion to a higher ruler, possibly the Kushan emperor.[19]
Also, a statue of Chastana was found in Mathura at the Temple of Mat together with the famous statues of Vima Kadphises and Kanishka. This also would suggest at least alliance and friendship, if not vassality. Finally Kanishka claims in the Rabatak inscription that his power extends to Ujjain, the classical capital of the Western Satrap realm. This combined with the presence of the Chastana statue side-by-side with Kanishka would also suggest Kushan alliance with the Western Satraps.
Finally, "Northern" Indo-Scythian satraps who ruled in the area of Mathura, the "Great Satrap" Kharapallana and the "Satrap" Vanaspara, are known from an inscription in Sarnath to have been feudatories of the Kushans.[1]
Generally the orientation taken by modern scholarship is that the Western Satraps were vassals of the Kushan, at least in the early period until Rudradaman I conquered the Yaudheyas who are usually thought themselves as Kushan vassals. The question is not considered as perfectly settled.
Main rulers
Kshaharata dynasty
Yapirajaya
Hospises
Higaraka
Abhiraka (Aubhirakes)
Bhumaka (?-119)
Nahapana (119-124)
Bhadramukhas or Kardamaka dynasty
Family of Chastana:
Chastana (c 120), son of Ghsamotika
Jayadaman, son of Chastana
Rudradaman I (c 130-150), son of Jayadaman
Damajadasri I (170-175)
Jivadaman (175 d 199)
Rudrasimha I (175-188 d 197)
Isvaradatta (188-191)
Rudrasimha I (restored) (191-197)
Jivadaman (restored) (197-199)
Rudrasena I (200-222)
Samghadaman (222-223)
Damasena (223-232)
Damajadasri II (232-239) with
Viradaman (234-238)
Yasodaman I (239)
Vijayasena (239-250)
Damajadasri III (251-255)
Rudrasena II (255-277)
Visvasimha (277-282)
Bhratadarman (282-295) with
Visvasena (293-304)
Family of Rudrasimha II:
Rudrasimha II, son of Lord (Svami) Jivadaman (304-348) with
Yasodaman II (317-332)
Rudradaman II (332-348)
Rudrasena III (348-380)
Simhasena (380- ?)
Rudrasena IV (382-388)
Rudrasimha III (388-395)
See also
History of India
Indo-Greek Kingdom
Indo-Scythians
Indo-Parthians
Kushan Empire
Rulers of Malwa
Middle kingdoms of India
Timeline: Northern Empires Southern Dynasties Northwestern Kingdoms
6th century BCE
5th century BCE
4th century BCE
3rd century BCE
2nd century BCE
1st century BCE
1st century CE
2nd century
3rd century
4th century
5th century
6th century
7th century
8th century
9th century
10th century
11th century Magadha
Shishunaga dynasty
Nanda empire
Kalinga
Maurya Empire
Sunga Empire
Kuninda Kingdom
Western Satraps
Gupta Empire
Harsha
Gurjara Pratihara
Pala Empire
Solanki
Sena dynasty
Satavahana empire
Pandyan
Cholas
Chera
Kalabhras
Kadamba Dynasty
Pallava
Chalukya
Rashtrakuta
Western Chalukyas
Hoysala Empire
Gandhara
(Persian rule)
(Greek conquests)
Indo-Greeks
Indo-Scythians
Indo-Parthians
Kushan Empire
Indo-Sassanids
Kidarite Kingdom
Indo-Hephthalites
(Islamic conquests)
Shahi
(Islamic Empire)
Notes
1.^ a b Kharapallana and Vanaspara are known from an inscription discovered in Sarnath, and dated to the 3rd year of Kanishka, in which they were paying allegiance to the Kushanas. Source: "A Catalogue of the Indian Coins in the British Museum. Andhras etc..." Rapson, p ciii
2.^ Ptolemy, "Geographia", Chap 7
3.^ "The dynastic art of the Kushans", John Rosenfield, p130
4.^ Rapson, p. CVII
5.^ "Kharoshthi inscription, Taxila copper plate of Patika", Sten Konow, p25
6.^ "The Satavahanas did not hold the western Deccan for long. They were gradually pushed out of the west by the Sakas (Western Khatrapas). The Kshaharata Nahapana's coins in the Nasik area indicate that the Western Kshatrapas controlled this region by the first century A.D. By becoming master of wide regions including Malwa, Southern Gujarat, and Northern Konkan, from Broach to Sopara and the Nasik and Poona districts, Nahapana rose from the status of a mere Kshatrapa in the year 41 (58 A.D.) to that of Mahakshatrapa in the year 46 (63 A.D.)." in "History of the Andhras"
7.^ "Catalogue of Indian coins of the British Museum. Andhras etc..." Rapson. p. LVII
8.^ "History of the Andhras", Durga Prasad Source
9.^ Source
10.^ a b c Source
11.^ a b Source
12.^ Rapson, "Indian coins of the British Museum" p.lx
13.^ "Vidarbha also was under the rule of another Mahakshatrapa named Rupiamma, whose pillar inscription was recently discovered at Pavni in the Bhandara district [Mirashi, Studies in Indology, Vol. IV, p. 109 f.]. It records the erection of a chhaya-stambha or sculptured pillar at the place. The Satavahanas had, Therefore, to leave Western Maharashtra and Vidarbha. They seem to have repaired to their capital Pratishthana where they continued to abide waiting for a favourable opportunity to oust the Shaka invaders." Source
14.^ Mc Evilley "The shape of ancient thought", p385 ("The Yavanajataka is the earliest surviving Sanskrit text in astrology, and constitute the basis of all later Indian developments in horoscopy", himself quoting David Pingree "The Yavanajataka of Sphujidhvaja" p5)
15.^ Rapson CCVIII
16.^ Rapson p. CIV
17.^ Rapson, "A Catalogue of Indian coins in the British Museum. Andhras etc...", p.cxcii
18.^ "Evidence of the conquest of Saurastra during the reign of Chandragupta II is to be seen in his rare silver coins which are more directly imitated from those of the Western Satraps... they retain some traces of the old inscriptions in Greek characters, while on the reverse, they substitute the Gupta type (a peacock) for the Chaitya with crescent and star." in Rapson "A catalogue of Indian coins in the British Museum. The Andhras etc...", p.cli
19.^ "The titles "Kshatrap" and "Mahakshatrapa" certainly show that the Western Kshatrapas were originally feudatories" in Rapson, "Coins of the British Museum", p.cv
References
Rapson, "A Catalogue of Indian coins in the British Museum. Andhras etc..."
John Rosenfield, "The dynastic art of the Kushans", 1976
Claudius Ptolemy, "The geography", Translated and edited by Edward Luther Stevenson, Dover Publications Inc., New York, ISBN 0486268969
External links
History of the Andhras, with many references to Western Satrap rule.
Coins of the Western Kshatrapas
Other coins of the Western Kshatrapas
The Kshatrapas in Nasik
Categories: 405 disestablishments
405 disestablishments
Ancient India
Dynasties of India
Former countries in Asia
Former monarchies of Asia
History of Pakistan
History of Rajasthan
Satraps
States and territories established in 35
States and territories established in 35Views
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Saturday, July 31, 2010
Some Northern Saurashtra's Books
પુસ્તકો ( सौराष्ट्र भाषाये पुस्थवुन ) சௌராஷ்ட்ர புஸ்தவுன்
A book called " Nachu Geetun " written by Guchun K.L. Anantharaman Published by Swadesh Publishers, Tirubuvanam, Tanjure. It contains more than fifty Songs. All are Famous Tamil Cinema Song and translated in Sourashtri Language by the author. Because of Sourashtra Community migrated to Tamil Nadu 1000 years before, the development of Sourashtri language requires these kind of work also.
२) Rang Shard ni Ratadi- published by Rangrekha Trust, Rajkot 1987. A compilation of poems on ‘Sharad Ritu’ (The time of onset of winter). Co-edited with Dr. P. R. Taraiya.
३) Krishna Gan- published by Vidyottejak Samaj, Rajkot 1989. A compilation of poems on Shri Krishna and related theme: Co-edited with Shri Labhubhai Trivedi:
4) Bhajan-Mimansa.- Published by Rannade publisher, Ahmadabad 1990. A compilation of articles on oral tradition of ‘Sant Vani” discussing origin, form and development of tradition of ‘bhajan.’
5) Dudhai Vadvala Dham na Daivi Santo- published by Dudhai vadvala Devsthan, 1990. A compilation of articles on one of the most ancient clan of saints of Dudhrej-Dudhai.
६) Santvani nu Satva and Saudarya- published by Pravin Prakashan, Rajkot 1994. Co-edited with Dr. Nathalal Gohil and Dr. Manoj Raval. A compilation of critical articles on the form of ‘Sant Vani’. (Litterature produced by and pertaining to saints)
7 ) ‘Bijmargi Gupt Pat Upasna ane Mahapanthi Santo ni Vani’- published by Gujarat Sahitya Academy 1995. A volume on a mystic tradition of ‘Bijmarg’, containing its secret mantras, details regarding its rites and rituals, bhajans and other information of this mystic discipline.
८) ‘Premsakhi Premanand na Shresth Kavyo’, published by Navbharat Sahitya Mandir, Ahmadabad 1995. A compilation of poems by Premanand, a saint-poet of Swaminarayan Sect.
9 ) ‘Muldasji na Kavyo’ (edited) Publishers: Navbharat Sahitya Mandir, Ahmadabad, 1996. A collection of poems by Muldasji, a saint poet of medieval period.
10 ) ‘Sandhya Sumiran’, – publishers: Kabir Ashram, Jamnagar 1996. (An edited work with explanatory notes)
11 Anand nu Zarnu 1997. A collection of philosophical and metaphysical articles.
12 Shri Jamnavada Rajyaguru Audichya Brahmin Parivar no Sankshipt Pramanbhut Itihas- published in 1998.
13 Satni Sarvani Published by R. R. Sheth & Co., Amdavad 2000 A compilation of 108 padas on the theme of bhakti, gyan and yoga by more than 75 practicing poet-saints of oral-tradition.
14 Ram – Doohai
15 Maram Jane मकरंदा
16 Vir Vtsaraj
17. Aapni Gyati ane Apane
18. Hajal Dada Charitra
Source : http://www.anand-ashram.com/books-published/
Saurashtra-Sorath Kathiyavad News Samachar
Saurashtra-Sorath Kathiyavad News Samachar Gujarat India
Even as Congress’ Porbandar MP Vithal Radadiya has demanded a separate state of Saurashtra, the state Congress has washed its hands off the issue. Senior party leaders in Ahmedabad made it clear that it’s Radadiya’s personal opinion and the party would discuss the matter with him.
Two days after the UPA government gave its nod for a separate state of Telangana, Radadiya said: “I will formally represent the matter before the Centre next week. We will do everything required to make the proposal.”
The Saurashtra Lokhit Sangathan Samiti, which was led by a former Congress minister, Mansukh Joshi from Rajkot City, had raised the issue for the first time many years ago.
According to Radadiya, the region consisting of seven districts — Rajkot, Porbandar, Junagadh, Jamnagar, Amreli, Surendranagar and Bhavnagar — has never been accorded just treatment.
Even though the region makes the biggest contribution to the exchequer, it has not seen much development. Barring petrochemical refineries in Jamnagar, the rest of the region is still industrially underdeveloped, he said, adding that the state government cannot take credit for Jamnagar’s development.
Whatever development has taken place in Kutch is due to foreign aid and tax holidays announced after the 2001 earthquake, his added. The MP said: “Even though the region’s economy is largely dependent on agriculture, there is still no proper irrigation facility. Besides, the future development of industries is limited between Vapi and Ahmedabad and not in Saurashtra.”
Bhavnagar MLA, Shaktisinh Gohil, who is also a Congress strongman from Saurashtra, refused to comment on the issue.
State party president Siddharth Patel called it Radadiya’s personal view not shared by the party.
Source - http://www.indianexpress.com/news/mp-demands-statehood-for-saurashtra-congress-says-its-personal-opinion/553703/2
Sunday, June 6, 2010
सोन्तमुन कालद्रे वत्तान - அம்ரே சொந்தமுன்
அம்ரே சொந்தமுன் களட்3ரெ பத3முன்
( பத3முன் = வார்த்தைகள்)
Mother - Amba, ( अम्ब ) Maai ( माय् )
Elder Brother = Nhanda ( नःन्द )
Younger brother = Bhai ( भै ) (भाय् )
Grand father = Baa ( बा ) Paternal / Maternal
Grand mother = Mhatta ambaa ( मःट्टम्ब ) ( Paternal )
Grand mother = Ajjaan ( अज्जान् & अज्जि ) ( Maternal )
Elder Sister = Baai ( बाय् )
Younger sister = Bhain ( भेय् न् )
Son in law = Jemai ( जेमै )
Daughter in law = BhouNdi ( भौण्डी )
Grand Son = Nathe ( नत् ते )
Grand Daugher = Nathni ( नत् नि )
Uncle ( Father's brother ) = Kaka ( कक )
Uncle's wife ( Father's brother's wife ) = Kaki ( ककि )
Uncle (Mother's brother ) = Mama ( मम )
Uncle's wife (Mother's brother's wife ) = Mami ( ममि )
Mother's sister = Mousi ( मौसी )
Mother's sister's husband = Mousa ( मौस )
Co- Brother (Wife's sister's huaband ) = Satkud ( सट्कूड् )
Father in law = Sosuro ( सोसुरो )
Mother in law = Sasu ( ससु )
Step Mother = Nhanni maai ( नःन्नि माय् )
Second wife = Sovothi ( सोवोति )
Elder daugher-in-law = Jhetani ( जेःटनि ) ( जेष् ट रानी )
Elder daugher-in-law = Dovrani ( देव्राणि ) ( देवर रानी )
Husband's Sister = Nenendi ( नेनेन्दी )
எ அஸ்கி கி2ன் .... and ....
Bhojai ( भोजै )
Phui ( फुय् )
Devar ( देवर )
Mhatta sosuro ( मःट्ट सोसुरो )
Nhanna sosuro ( मःट्ट ससु )
Nhanna sasu ( नःन् न ससु )
PadNathe ( Grand Grand son ) ( ( पड् नत् ते )
PadNathe ( Grand Grand dauther ) ( ( पड् नत् नि )
Bhabi ( Elder brother's wife to younger ) = ( भबि )
Nhan sosuro ( Nhanna sosuro ) (Father in law's younger brother) = ( नःन् सोसुरो )
Mhatta sosuro ( Father in law's elder brother ) = ( मःट्ट सोसुरो )
ஜத அங்கு3ன் ஜுகு3யே ஸே....
Thursday, March 4, 2010
Folk Dance of Sourashtra ‘ koNangi ‘
Dance of Sourashtra ‘ koNangi ‘ ( கொணங்கி3 )
Performance at Thirumalai Thirupathi Devasthanam by Sourashtra koNangi group
Each year when Ramanavami falls, a eleven day long celebration held to remember Lord. Rama and praising him with bhajan songs.
In Salem the a folk-dance celebrations performed at Panduranga Bhajana mhatam, Yekadasi bhajana mhatam, Saliar Street School, Sourashtra Krishnan koil and Panduranga temple of shevapet. The dance performed by our bhavtuls and koNangi ( கொணங்கி3 ) dancers. In olden days many groups of bhavtul and dancers available.
Today at 2010 only one group remaining. The celebration usually starts at night 8.00 p.m. Starts from one hour bhajan and then koNangi dance. Circling a light called ‘ Thandili divo ‘ the dancers used to dance dance according to song theme. The bhavtuls sings many songs on Lord Ramas life adventure and morals. Also one or two Dandi natan (Kolattam) the perform with songs.
The ship riding of Guha on River Ganga, is a very special song. The dancers, hanged a miniature of ship on a rope and moves to and fro. Dancers move with ship as it moves with homorous movings. The ship song describes not only sailing and how a human life goes towards God.
Each theme dance having a song and a humorous movements. Thus it attracts all category of people. All the songs describes one by one incidents of entire Ramayana ie. the Whole story of Lord Rama.
But a interesting thing is there ! It is about the Dance ” When and how it developed ? ” A narrative dance with humorous movement.?
Well… It was at the time of Lord Krishna.. Kamsa the demon King sent a demon called ‘ Danta vakra ‘ to kill Krishna. Lord Krishna, attacked him with his Sudarshan chakra. The demon catched the Chakra-weapon by his big teeths. Chakra eapon is now on demon’s mouth but neither he is able to release that nor krishna can pluck from his mouth. Because, if demon opens his mouth the Chakra-weapon cuts his mouth. So the demon had a strong byte on the chakra and not able to release. Lord krishna knows that, only Chakra-weapon able kill the demon. So he started to play a tricky way humorous dance in front of the demon. Some time after the dance started, the humorous movement of Lord Krishna’s makes him laughter. He started laugh. The the Chakra-weapon released from his mough and killed the demon.
In remember of this incident, dancing with humorous movement is performed for long time by our people. All koNangi dance peace is in a unique way of humorous movement describes the life of Rama ! A programme of nine day dance and on tenth day called ‘ Vasanth ‘. On ‘ Vasanth ‘ day all bhavtul, (Singers) and koNangi dancers, childrens rally on every streets, areas to collect bath-oil and bath-powder (Sikaai, ushlam bhurgo, tel )and reach the mhatam and take holy bath. Then a day longer bhajan songs (Praising of God) continues till the eleventh day morning ! On eleventh day the end of koNangi – Ramanavami folk dance .
At the end of this dance, all are dreams about on coming one day celebration of Lord Krishna’s birthday (Janmashtami, Gokulashtami ) and Vittul – the adventure game performed after krishna’s birthday and engaging themself in livelyhood duties.
koNangi - Sourashtra folk dance
Sunday, February 21, 2010
Vittingi - Rotating game of girls
விட்டிங்கி3
விட்டிங்கி3 - என்று சௌராஷ்டிர சிறுமிகள் முதல் பெண்கள் வரை விளையாடும் ஒரு நடனம் போன்ற விளையாட்டு உண்டு. இவ் விளையாட்டிற்கு விட்டிங்கி3 என்று சௌராஷ்டிர மொழியில் கூறுவர்.
எதிர் எதிரே நிற்கும் இருவர் தங்களின் கைகளை வலது கையை எதிரே நிற்பவரின் இடது கைக்கும், இடது கையை எதிரே நிற்பவரின் வலது கைக்குமாக கை குலுக்குவது போல் பிடித்துக் கொள்வர். பின் வேகமாக கையை ஒருவருக் கொருவர் எழுதபடி சுழலுவர். சுழலும் பொது அப்படியே பின் நோக்கி குனிவர். இந்த நடனம் போன்ற விளையாட்டின் பொது பல சௌராஷ்டிர பாடல்கள் பாடுவர்.
என் சிறு வயதில் பார்த்த ஞாபகம் இன்னும் இருக்கிறது. அப்போதே எந்த சௌராஷ்டிர பாடல்களும் முழுமையாக எவருக்கும் நினைவில் இல்லை. எனவே ' தி கோனே?, தி கோனே? ' என்று நினைவு படுத்தி சில வரிகள் நாணி கோணிக் கொண்டு பாடுவர். தற்போது எனக்கு அந்த பாடல்கள் எதுவும் நினைவு இல்லை. எனினும் அந்த விட்டிங்கி என்ற விளையாட்டு நம்மிடம் இருந்தது என்பதை நினைவு கூற எழுதுகிறேன்.
Vittingi is generally popular with the younger girls. They form pairs and then the two girls of each pair stand opposite each other holding each other's hands crosswise. Then they lift their heels and swing round and round on their toes. The movements gets faster and faster, the upper part of the body bends backward and the arms remain fully stretched. As the spinning gathers momentum, it creates an ecstasy and the girls go on and on till they reach the point of exhaustion. Even though they move very fast, they are very careful to maintain rhythm and keep singing various kinds of songs about the mother, the father, the brother, the mother-in-law and about various incidents connected with daily life.
Saturday, February 13, 2010
Sourashtra people's Social Reformer
சௌராஷ்டிர ஸமூஹ புனரமைப்பாளி K .R . கிருஷ்ணமூர்த்தி
இவர் ராஜுலையர் - பார்வதி தம்பதியர்க்கு 26 -4 -1912 ஆம் ஆண்டு பிறந்தார். தனது சௌராஷ்டிர ஸமூகத்திந் பரம்பரை தொழிலான நெசவு தொழிலை செய்து வந்த மக்கள் படிப்பறிவற்று பாமரர்களாக, வறுமையில், தாழ்வு மனப்பான்மையுடன் இருப்பதை கண்டு இளமை காலம் முதல் நெசவு தொழிலை துறந்து SSLC பயின்று ஆசிரியர் ஆனார். பின்னாளில் Elementary School Supervisor of Salem (தற்கால AEO ) என்று பதவி உயர்வு பெற்றார்.
அன்றைய காலத்தில் நம் மக்கள் இருந்த இருண்ட பின்தங்கிய தற்குறி நிலை போக்கி, அனைவரும் படிப்பறிவு பெற்று நன்னிலை அடைய வேண்டும் என்று இலவச கல்வி கற்ப்பிக்கத் துவங்கினார். ஆனாலும் நெசவு நெய்தால் தானே வயிற்றுக்கு வழி என்று பலரும் பள்ளிக்கு தமது பிள்ளைகளை அனுப்பவில்லை. வறுமை கொடிது அல்லவா? எனவே விடியற்காலை தனது நண்பர் ம:ளுவாது ஸ்ரீனிவாசன் அவர்களுடன் சேர்ந்து வீதி தோறும் மணி ஒலித்துக் கொண்டே செல்வார். மாணவர்கள் எழுந்து அவர் பின்னே சத்தார் பள்டம் எனப்படும் சேர்மன் சடகோபர் தெருவில் இருக்கும், அவரின் முயற்சியில் ஆரம்பித்த பள்ளிக்கு வருவர். பின்னர் பாடம் கற்று தருவார். தன்னிடம் பாடம் கற்றவர்கள் மேலும் வருமானமடைய ஆசிரியர் பயிற்சி கற்று தந்து பலரை ஆசிரியர்கள் ஆக்கினார். சலிக்காமல் கல்வி பணி செய்தது மட்டும் அல்லாமல், தன்னிடம் வரும் சௌராஷ்டிர ஸமூக மக்களில் படிப்பறிவற்றவர்களின் மனு எழுதுதல், பென்சன் வாங்கி தருதல் போன்ற சிறு, பெரிய உதவிகளை செய்து கொண்டே இருப்பார்.
இவர் சௌராஷ்டிரா கல்யாண மகாலின் செயலாளர் (பென்னாடம் வெங்கட்ராம் தெரு) ஆக இருந்த போது, இவரின் நிர்வாக திறமையை பார்த்து சௌராஷ்டிர விப்ரகுல நந்தவனம், வீராணம் ஆஞ்ஜநேயர் கோவில் ஆகிய நிர்வாகிகள் தாமே முன் வந்து இவர் நிர்வகித்த சௌ. கல்யாண மஹால் நிர்வாகம் வசம் தங்களது நிர்வாகத்தை ஒப்படைத்தனர்.
வீராணம் ஆஞ்ச நேயர் கோவிலின் ஆக்கிரமிப்புகளை அகற்றி பன்னிரண்டு அடி உயர சிலை பிரதிஷ்டை செய்ய ஏற்பாடு செய்தார். 
தனது வாழ் நாளில் இவர் செய்த சாதனைகள் பல.
1954 -55 ஆம் வருடம் தமிழ் நாட்டில் பஞ்சம் தலை விரித்து ஆடியது. அப்போது பல நெசவாளிகள் குறைந்த பட்ச கூலி பெற முடியாமல் பட்டினியால் தங்களது குடும்பம் சிறிது சிறிதாக இறப்பது கண்டு, கூலி நெசவாளர் அனைவரும் ஒன்றாக சேர்ந்து பாம்பே செல்லத் துவங்கினர். இதனை தடுக்கவும் முதலாளிகளின் மனப்பான்மையை மாற்றவும் சேலம் டவுன் கைத்தறி உற்பத்தி மற்றும் விற்பனை சங்கம் என்ற ஸ்தாபனத்தை, அன்றைய தமிழக நிதிஅமைச்சராக இருந்த C .சுப்ரமணியம் அவர்களை அழைத்து, ஸ்தாபனம் ஆரம்பித்து பாம்பே செல்வதை தடுத்தார். இதன் பின் கூலி நெசவாளர்கள் வாழ்வில் சிறிது சிறிதாக பிச்சை எடுக்கும் நிலையில் இருந்து முன்னேற ஆரம்பித்தனர்.
பின் இச் சங்கம் பல காரணங்களால் செயல் படவில்லை.
எனவே கூட்டுறவே நாட்டுயர்வு என்ற அடிப்படையில் வெவ்வேறு கால கட்டங்களில் ஆரம்பித்தார். இச் சங்கங்கள் இன்றும் சிறப்பாக செயல்பட்டுக்கொண்டு உள்ளன. நெசவளார்கள் வாழ்வில் வறுமை நிலையை போக்கிய இச் சங்கங்கள் இவரது மிகப் பெரும் சாதனை. ஏன் எனில் பலரும் யோசித்து கூட பார்க்காட்ட சமயத்தில் பிரச்சனைகளை யோசித்து அதன் தீர்வையும் கண்டவர்.
1956 ஆம் ஆம் ஆண்டு சேலம் பட்டு கூட்டுறவு சங்கத்தை ஆரம்பித்தார்.
1974 ஆம் ஆண்டு சேலம் ராஜகணபதி பட்டு கூட்டுறவு சங்கத்தை ஆரம்பித்தார்.
1976 ஆம் ஆண்டு சூப்பர் பட்டு சொசைட்டி ஆரம்பித்தார்.
இவைகள் நெசவாளர்கள் வாழ்வில், கூலி உயர்வு பெற காரணமாக இருந்தது.
பின்
ஆசிரியர் கூட்டுறவு வீடு கட்டும் சங்கம் அமைத்து பலரும் சொந்த வீடு வாங்க வழி வகை செய்தார்.
நெசவாளர்கள் வீடு கட்டும் சங்கம் 1979 -1980 இல் உருவாக்கி அசோக் நகர் என்ற நெசவாளர் குடிஇருப்பை குறித்த செலவில் பலரும் வீடு பெற வகை செய்தார்.
ஹிந்து சமய மன்ற செயலாளராக இருந்து சௌ.கல்யாண மகாலில் வாரியார், கீரன் போன்ற சிறந்த ஆன்மீக பேச்சாளர்களை கொண்டு மார்கழி உபன்யாசம் செய்வித்தார்.
அவர் வட இந்தியாவில் புயல் வந்த போது நிவாரண பணி மேற்கொண்ட போது நடந்த ஒரு சுவையான சம்பவத்தை அவரது மகன் திரு கே.கே. நரசிம்மன், M .Sc , M .A , LLB , DLLAL நினைவு கூர்ந்தார்.
" நிவாரண பொருட்கள் சேகரிக்கும் தினம் அன்று சூரிய கிரகணம். அப்போது பட்டபகலில் இருட்டிவிட்டது. அந்த சமயத்தில் வீதியில் பலரும் ஒரு தாம்பாள தட்டில் மூன்று முதல் நான்கு இன்ச் உயர தண்ணீர் ஊற்றி அதில் ஒரு உலக்கையை நிற்கவிட்டு இருந்தனர். அது எந்த பிடிமானம் இல்லாமல் நீராக இருந்தது. பின் கிரகணம் முடிந்ததும் உலக்கை சாய்ந்து விட்டது. இதன் விஞ்ஞான ரீதியான விளக்கம் தெரியவில்லை " என்றார்.
இத்தனை சேவைகள் செய்திருந்தாலும் சிறிதும் கர்வமின்றி வாழ்ந்தவர் . "நான் செய்தேன்" என்று கூட பெருமையாக எடையும் சொல்லிக் கொள்ள மாட்டார். அடக்கமே உருவாக வாழ்ந்தவர். அவரது வழியில் அவரது மகனும் ஸமூக சேவைகளில் ஈடுபட்டு வருகிறார். இவரது மகன் சோமநாதபுர பாணியில் , சேலம் நாமமலையில் சோமநாதேஸ்வரர் கோவிலை உருவாக்குவதில் பெரிய பங்கு வகித்து உள்ளார்.
குச்சீன்-அய்ய என்று அனைவராலும் அழைக்கப்பட்ட இவர் 26 -4 -1997 ஆண்டு வைகுண்ட ப்ராப்தி அடைந்தார்.
தெ3ஸ்வான் என்ற வீட்டுப் பெயர் உடைய இவர்கள், தங்களது முன்னோர்களில் ஒருவர் 'குறிச்சி' என்ற ஊரில் சில காலம் வாழ்ந்து பின் சேலம் திரும்பியதால் குறிச்சி என்ற வீட்டுப் பெயர் (surname ) உடையவர்களாக அழைக்கப்படுகின்றனர்.
Wednesday, January 6, 2010
Devanagari Unicode having facility to type Sourashtra language
The unicode fonts are capable to type Sourashtra language. The hrasva sound (Kuril ) ye & o is required to previous fonts. It had done on unicode fonts.
Now we can enjoy the sourashtra typing with accuracy. Google having facility of translitration roman alphabets to devanagari alphabets. Here also we enjoy sourashtra mail composing without 2 hrasva sound.
Devanagari Script Recognition
Devanagari Script Recognition
More than 300 million people around the world use Devanagari script. It is the base script of many languages in India, such as Hindi and Sanskrit, Marati, Sourashtra, Konkani, and Mythili. And there are other languages that use variants of this script. Its basic set of symbols consists of 34 consonants and 18 vowels, and though Devanagari has a native set of symbols for numerals, Arabic numbers are now commonly used. Optical Character Recognition for Devanagari is highly complex do to its rich set of conjuncts.
Devanagari is written from left to right along a horizontal line. Its basic set of symbols consists of 34 consonants or ('vyanjan') and 18 vowels ('svar'). Characters are joined by a horizontal bar that creates an imaginary line by which Devanagari text is suspended, and no spaces are used between words. A single or double vertical line called a Danda was traditionally used to indicate the end of phrase or sentence. Devanagari also has a native set of symbols for numerals, though Arabic numbers are typically used.
In part, Devanagari owes its complexity to its rich set of conjuncts. The language is partly phonetic in that a word written in Devanagari can only be pronounced in one way, but not all possible pronunciations can be written perfectly. A syllable ("akshar") is formed by a vowel alone or any combination of consonants with a vowel.
You can clearly see that some characters have upper and lower modifiers. Here is a sample of Devanagari modifiers.
Obviously, these modifiers make Optical Character Recognition (OCR) with Devanagari script very challenging. OCR is further complicated by compound characters that make character seperation and identification very difficult.
Examples of some compound charaters are illustrated below.
OCR for Devanagari script becomes even more difficult when compound character and modifier characteristics are combined in 'noisy' situations. The image below illustrates a Devanagari document with background noise. You can clearly see that compound characters and modifiers are difficult to detect in this image because the image background is not uniform in color, and marks are present that must be distinguished from characters.
Devanagari text can be represented in 2 ways - Transliteration and Unicode formats. Both formats are widely used, though each makes its own claim for having covered the entire devanagari character set. A transliteration map is shown below. Transliteration is used to convert english alphabets into devanagari characters, based upon phonetic translation.
Free software is available that can convert english into Devanagari based upon the transliteration format
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சமீபத்தில் லேனா தமிழ்வாணன் எழுதிய ஒரு கட்டுரை கிடைத்தது. அதனை படித்து பாருங்கள். நமக்கும் சௌராஷ்ட்ர மொழி பற்றி ஒரு உற்சாகம் கிடைக்கும். நமது மொழிக்கு இப்படி ஒரு பெருமை உள்ளது நமக்கே தெரிய வரும்.
Reasons of Sourashtra Alphabets Declaration
சமீபத்தில் சௌராஷ்ட்ர மொழியை எழுதுவதற்கு பாளையங்கோட்டையில் தமிழக சட்ட மன்ற உறுப்பினர்கள், மத்திய அரசு அதிகாரிகள் சௌராஷ்ட்ர சமூக பிரமுகர்கள் முன்னிலயில் வெளியிடப்பட்டது. சௌராஷ்ட்ர மத்திய சபையின் மொழி அறிஞர் குழு கமிட்டி சார்பில் மைசூர் CIIL அலுவலகத்தில் இறுதி வடிவம் செய்யப்பட்ட எழுத்துருக்கள் வெளியிடப்பட்டது.
இதனை ஒட்டி சில கேள்விகள் எழுந்து உள்ளது. சிலர் ராமாராய் எழுத்துரு சௌராஷ்ட்ர மொழியை எழுவதற்கு பிரச்சாரம் செய்து வந்த நிலையில், ஏன் ஹிந்தி எழுத்தை சௌராஷ்ட்ர மொழி எழுத பயன்படுத்த வேண்டும்? என்று கேள்வி எழுப்புகின்றனர். இதனை ஒட்டி சில விளக்கங்கள் தருகிரேன்.
சுமார் 110 ஆண்டுகளுக்கு முன்னரே சௌராஷ்ட்ர மடிய சபையில் விவாதங்கள் நடை பெற்று நமது சௌராஷ்ட்ர மொழிக்கு எழுத்துருவாக தேவநகரி எழுத்தே உரியது. நமது பாரம்பரியத்திற்கு உகந்ததும் நமது சௌராஷ்ட்ர மொழி உச்சரிப்பிற்கு உள்ள அனைத்து ஒலிகளும் தேவநகரி எழுத்தில் பிரதிபலிக்கப்படுவதால் அதனையே (அதாவது ஹிந்தி எழுத்தையே ) நாமும் உபயோகபடுத்தலாம் என தீர்மானம் இயற்றினர். ஆனால் தமிழ் நாட்டில் அன்று இருந்த ஹிந்தி எதிர்ப்பு நிலை காரமணாக அதனை செயல் படுத்துவதில் சிரமம் இருந்தது. இந்த இடைப்பட்ட காலத்தில் ராமராய் எழுத்தை சிலர் பிரசாரம் செய்வதில் வெற்றி கண்டனர் சிலர்.
அவர்களுக்கு ஒரு கேள்வி. ஒரு பேச்சுக்காக இன்னும் இருநூறு ஆண்டு கழித்து ராம ராய் தெலுங்கு எழுத்தினை சீரமைத்து உருவாக்கிய எழுத்தினை விட்டு ஒருவர் ஆராய்ச்சி செய்தால், நம்மை அவர் " இவர்கள் விஜயநகர் பேரரசு வந்து பின் தமிழகம் வந்தவர்கள், இவர்களது எழுத்து தெலுங்கு எழுத்து போல வுள்ளது, இவர்கள் தெலுங்கு மற்றும் சொசுராஷ்டிரா மக்களின் கலப்பினமாவார்கள்" என்று முடிவு செய்தால் அதனை எப்படி மறுக்க முடியும்? அவர்களுக்கு ஒரு தகவல் கீழே வுள்ள படத்தில் உள்ளது. எப்படி தேவநகரி எழுத்து சௌராஷ்ட்ர மொழிக்கு இயல்பாகவே பொருந்தும் என்பதை புரிந்து கொள்ளலாம்.
இதனை ஒட்டி சில கேள்விகள் எழுந்து உள்ளது. சிலர் ராமாராய் எழுத்துரு சௌராஷ்ட்ர மொழியை எழுவதற்கு பிரச்சாரம் செய்து வந்த நிலையில், ஏன் ஹிந்தி எழுத்தை சௌராஷ்ட்ர மொழி எழுத பயன்படுத்த வேண்டும்? என்று கேள்வி எழுப்புகின்றனர். இதனை ஒட்டி சில விளக்கங்கள் தருகிரேன்.
சுமார் 110 ஆண்டுகளுக்கு முன்னரே சௌராஷ்ட்ர மடிய சபையில் விவாதங்கள் நடை பெற்று நமது சௌராஷ்ட்ர மொழிக்கு எழுத்துருவாக தேவநகரி எழுத்தே உரியது. நமது பாரம்பரியத்திற்கு உகந்ததும் நமது சௌராஷ்ட்ர மொழி உச்சரிப்பிற்கு உள்ள அனைத்து ஒலிகளும் தேவநகரி எழுத்தில் பிரதிபலிக்கப்படுவதால் அதனையே (அதாவது ஹிந்தி எழுத்தையே ) நாமும் உபயோகபடுத்தலாம் என தீர்மானம் இயற்றினர். ஆனால் தமிழ் நாட்டில் அன்று இருந்த ஹிந்தி எதிர்ப்பு நிலை காரமணாக அதனை செயல் படுத்துவதில் சிரமம் இருந்தது. இந்த இடைப்பட்ட காலத்தில் ராமராய் எழுத்தை சிலர் பிரசாரம் செய்வதில் வெற்றி கண்டனர் சிலர்.
அவர்களுக்கு ஒரு கேள்வி. ஒரு பேச்சுக்காக இன்னும் இருநூறு ஆண்டு கழித்து ராம ராய் தெலுங்கு எழுத்தினை சீரமைத்து உருவாக்கிய எழுத்தினை விட்டு ஒருவர் ஆராய்ச்சி செய்தால், நம்மை அவர் " இவர்கள் விஜயநகர் பேரரசு வந்து பின் தமிழகம் வந்தவர்கள், இவர்களது எழுத்து தெலுங்கு எழுத்து போல வுள்ளது, இவர்கள் தெலுங்கு மற்றும் சொசுராஷ்டிரா மக்களின் கலப்பினமாவார்கள்" என்று முடிவு செய்தால் அதனை எப்படி மறுக்க முடியும்? அவர்களுக்கு ஒரு தகவல் கீழே வுள்ள படத்தில் உள்ளது. எப்படி தேவநகரி எழுத்து சௌராஷ்ட்ர மொழிக்கு இயல்பாகவே பொருந்தும் என்பதை புரிந்து கொள்ளலாம்.
இந்திய மொழிகளின் எழுத்துருக்கள் வம்சாவளி படம். பிரம்மி எழுத்தில் இருந்து நகரி எழுத்து வரை வாருங்கள். அங்கு நமது சௌராஷ்ட்ர பகுதி இருக்கும் இடத்தில் என்ன எழுத்து இருக்கிறது என்று பாருங்கள். இன்று குஜராத்திலும், மகாராஷ்ட்ரவிலும் தேவநகரி எழுத்து தானே உபயோகப் படுத்தப்படுகிறது? நமது தாய் நிலமான சௌராஷ்ட்ர வில் தேவநகரி எழுத்து உபயோகத்தில் இருக்க நாம் இங்கு வேறு எழுத்தி ஏன் உபயோகப்படுத்த வேண்டும்? தெலுங்கு எழுத்தை சீரமைத்து எழுதுவது சௌராஷ்ட்ர மொழியின் நீண்ட பாரம்பரியத்திற்கு அது பொருந்துமா? நமது பழமையை அது வேர் அறுத்து விடாதா?
சில நூறு ஆண்டுகளுக்கு முன்னர் நமது சௌராஷ்ட்ர சமஸ்தான மன்னர்கள் உபயோகப்படுத்திய தபால் கார்டினை பாருங்கள் . அதில் தேவநகரி எழுத்து தானே உபயோகித்து உள்ளனர்?
மேல் கோடு இடப்படாமல் இருக்கும் தேவநகரி எழுத்து அச்சில் உள்ளது. இந்த பாரம்பரியத்தை ஏன் நம்மில் சிலர் அறுக்க விரும்புகிறார்கள்?
Monday, January 4, 2010
Sourashtra Script (Alphabets) Declaration function
சமீபத்தில் சௌராஷ்ட்ர மொழிக்கு தேவநகரி எழுத்து அடிப்படியிலான எழுத்து மத்திய அரசு மொழி நிறுவனமான சென்ட்ரல் இன்ஸ்டிடியுட் ஆப் இந்தியன் லாங்வேஜ், மைசூர் மூலமாக வெளியீடு நடைபெற்றது.
தேவநகரி எழுத்து என்றால் ஹிந்தி, சமஸ்க்ருதம் (हिंदी संस्कृत ) எழுத பயன்படும் எழுத்து தான். ஆனால் சௌராஷ்ட்ர மொழிக்கு என உள்ள சிறப்பு உச்சரிப்புகளுக்கென ஆறு எழுத்துக்கள் ஹிந்தி எழுத்துடன் சேர்க்கப்பட்டு உள்ளது. கீழ் உள்ள படம் பார்க்க. இவைகள் தான் சௌராஷ்ட்ர மொழி எழுத்துக்கள்.
இது போன்று சௌராஷ்ட்ர மொழியினை எழுத வேண்டும் என மாடல் காண்பிக்கப் பட்டு உள்ளது. இதில் உயிர் எழுத்தில் எ, ஒ என்ற எழுத்து ஹிந்தி மொழியில் இல்லை. அது சௌராஷ்டிர மொழியில் சேர்க்கப் பட்டு உள்ளது. மற்றும் ல: ம: ந: ர: என்ற சிறப்பு சௌராஷ்ட்ர உச்சரிப்புகளுக்கு சிறப்பு எழுத்துகள் சேர்க்கப் பட்டு உள்ளது. இந்த லிபி பிரகடன விழாவில் தமிழக சட்ட மன்ற உறுப்பினர்கள், மத்திய அரசு அதிகாரிகள், சௌராஷ்ட்ர சமுக முக்கிய பிரமுகர்கள் ஆகியோர் கலந்து கொண்டனர். விழாவின் அழைப்பு மடலை கீழே காணலாம்.
இவ்வாறு சீரும் சிறப்புமாக சௌராஷ்ட்ர மக்களின் பிரதிநிதி ஆகிய சௌராஷ்ட்ர மத்ய சபை பொறுப்பாளர்கள் மற்றும் ஏராளமான சௌராஷ்ட்ர பொது மக்கள் முன்னிலயில் பாளையங்கோட்டை ஐ ஐ பி எம் உயர் நிலை பள்ளியில் நடை பெற்ற விழாவில் தேவநகரி எழுத்து ஏற்று கொள்ளப்பட்டது. தமிழக பள்ளிகளில் மொழிவாரி சிறுபான்மை நல துறை மூலமாக சௌராஷ்ட்ர மொழி கற்பிக்க வேண்டி பலர் விருப்பம் தெரிவித்து வருகின்றனர். மத்திய அரசில் சிறுபான்மை மொழி பட்டியலில் நமது சௌராஷ்ட்ர மொழி இல்லை. இந்த எழுத்து பிரகடந விழாவில் மத்திய அரசு பட்டியலில் நமது சௌராஷ்ட்ர மொழி சேர்க்கப் படும் என தெரிவிக்கப் பட்டது. அப்படி சேர்க்கப் பட்டால் சௌராஷ்ட்ர மொழிக்கு அங்கீகாரம் கிடைக்கும்.
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