Sourashtrians - The Genuine Aryans (Part Two)

[gokulkr 1]

History preserved in the Gotra-recital

 

The conventional “Baulas”

 

The southern Saurashtrians have preserved their history in the form of an invariable recital of the Gotra at the time of the ceremonies of the betrothal (‘Ghettiwido’) and marriage (‘Horā’). Various stages of their migrations from Saurashtra to Madurai are noted therein. This Gotra-recital is termed as ‘Baulās’, ‘Bāulās’ or ‘Bukulvās’. It is similar to the word ‘Bolās’ (voice, word) as it is used in the rural areas of Saurashtra. It may mean ‘Word’, ‘Promise’ or ‘Verbal commitment’. This ‘Baulās’ is recited at the time of the betrothal as well as the marriage ceremony.

 

The convention of Baulās among the Saurashtrians is unique. At the time of the betrothal and also on a day prior to the marriage, the relatives of the bridegroom have to go to the residence of the bride and they have to put formally the proposal of marriage for consideration. The relatives of the bride will ask, “Who are you? Where do you come from?” In reply, the relatives of the bridegroom will say, “We belong to Sorath (Saurashtra). Thereafter we stayed at Devagiri. Therefrom we came to Vijaynagar. From Vijaynagar we have come over to Madurai”. Thereafter similar questions will be asked by the relatives of the bridegroom to the relatives of the bride and similar replies will be given. In this way the history of the Saurashtrians has been recorded in the Gotra-recital of the marriage ceremony. It is clearly seen from the Baulās that they had resided in Sorath (Saurashtra), Devagiri, Vijaynagar and Madurai respectively (1bookmark).

 

 

Bookmark 1:

This customary account of the ‘Baulās’ has been given almost in a similar form by Thurston, Nanjundaiya and Anantkrishna Ayyar, Randle, Ratnamanirao and other writers. A Marathi document prepared by Mr.M.D.Cockburne, a collector of Salem in 1822 also gives a similar note on the ‘Baulās’. (Thurston: “Castes and Tribes of Southern India” P.161.).

 

Original homeland of Saurashtrians:

 

Their very name shows that the Saurashtrians of South India have migrated from Saurashtra. Their ‘Baulās’ also shows it clearly. Therefore there is no doubt about Saurashtra being their original homeland. Their insistence and love for the names such as Saurashtra Desha, Saurashtri language and Saurashtri Brahmins are also remarkable. The name ‘Saurashtra’ was forgotten during the last century in their original homeland of Saurashtra. After independence the original name ‘Saurashtra’ was readopted and again with the merger of the Saurashtra area with Gujarat State, the name Saurashtra has lost its usage. In the interim period the name ‘Kathiawar’ was in usage. The name ‘Saurashtra’ was forgotten in Saurashtra for a century or so; but the Southern Saurashtrians have not forgotten the original nomenclature. Their historical association with Somanath is also not forgotten. The silver Kalasha (Rounded Pinnacle put at the top of the temple) sent by these Saurashtrians at the time of the renovation of the Somnath temple is a symbol of their historical association.

 

Saurashtra has its history beginning from very ancient times. The history of Saurashtra is very rich and it is distinguished by heroic deeds of its people. The importance of this land of Saurashtra can be traced from the pre-historic times. Plenty of historical material proving its antiquity is scattered over in Saurashtra. The name ‘Saurashtra’ is older then ‘Gujarat’. The name ‘Gujarat’ is not found before the eleventh century, whereas the references to ‘Saurashtra’ are found in very old Puranas. Before centuries, Pānini, the Sanskrit grammarian, has referred to Saurashtra and its characteristic nasal pronunciation. (2 bookmark).

 

Bookmark 2:

(Scanned image)

 

The glorious history of Saurashtra, beginning from very ancient times, from one Mohan to another Mohan, from Krishna (Mohan) to Mohandas Gandhi (Mohan) has acquired very prominent place in the history of India. A Sanskrit poet has said:

(SCANNED IMAGE)

These Saurashtrians who migrated before eight hundred years from this Panchratna land of Sourashtra have enriched the ancient heritage of Saurashtra, and they have enhanced the glory of Saurashtra in South India. Staying among the people of South India, they were ethnologically very different from them. They have contributed towards the development of the Southern India. The industrial and commercial progress of the city of Madurai amply proves the abilities of the energetic Saurashtrians (3 bookmark).

 

The cultural contact between Saurashtra and South India has never been very intimate. Some six to seven Dravidian words, like a traveler losing his way, have come over as loan-words in the language of Saurashtra and Gujarat. The numerical words ‘Vakata’, ‘lena’, ‘Moor’ etc. used in the game of ‘Gillidandā’, meaning one, two, three etc., are Dravidian (Kannada) in origin. The word ‘Elāyachi’ in Gujarati has been derived from the Dravidian ‘Yālakki’ (4 bookmark). It is probable that the Sanskrit word ‘Ela’ might have evolved from the Dravidian word ‘yālakki’. The word ‘oda’ is Dravidian. The Oda tribe which has migrated to Saurashtra and Gujarat from or via South India might have brought these and such other words from the Dravidian language. The historical incident pertaining to the Oda lady Jasamā had occurred in the lifetime of king Jaysinha Sidhharaj. Therefore it can be inferred that the migration of the ‘oda’ tribe to Gujarat might have taken place during or prior to the Solanki (Chaulukyan) period of the history of Gujarat. The ‘oda’ is referred to as ‘wodda’ in the Dravidian language. Their main occupations are digging lakes and wells, carrying water, repairing roads and building earthen houses. According to some historians, these Oda people belong originally to Odra meaning Orissa. In the oda (Wodda) tribe of Mysore, there are found such feminine names such as Yalamma, Yashammā (5 bookmark) which resemble the name Jasama very closely. But excepting this, there is not much evidence showing mutual contact of a very intimate nature.

 

 

Bookmark 3:

K.R.R.Shastri: “The Madura Saurashtra Community”; Chap.15

Bookmark 4:

N.B.Divetia: “Gujarati Language and Literature”; Vol.I. lecture I; pages 59-62. Some other verbal resemblances have been shown by Dr.Bhogilal Sandesara (Ref.Dr.B.G.Sandesara; “Shabda ane artha”: pages 151-153). The Dravidian influence and also the usage of the words like ‘Oda’ in Gujarat and Saurashtra may be the result of Gujarati-Kannada contact in the times of Rashtrakutas, Kadambas and Chalukyas, through the Digambars and the Marathi-speaking people.

Bookmark 5:

“The Mysore Tribes and Castes” - Vol.4, Page 659.

 

 

The ‘Baulās’ of Saurashtrians refers to Soratha as being their original homeland. At present the Southern part of Saurashtra is known as Soratha. But it is probable that the whole region of Saurashtra might have been known as Soratha. Saurashtra may be explained as the Su-rāshtra (‘a good nation’); but it is more probable that ‘Saurashtra’ might be a Sanskritisation of ‘Soratha’. The Bombay Gazetteer has put forth a suggestion that ‘Su-rashtra’ is a land of the ‘Su’ (6 bookmark). The name ‘Su-rashtra’ is found in the inscription of a cave near Nasik (7 bookmark).

 

The names of Saurashtra and Maharashtra have some resemblance. Dr.Bhandarkar believes that the word ‘Mahārāshtra’ has been derived from ‘Mahārāth’ or ‘Maharattha’ (8 bookmark). Similarly ‘Soratha’ may be explained as ‘Su-Rattha’ meaning land of good Rattha people or ‘Land of ‘Sura’ and ‘Rattha’ people. There should have been tribes such as Rattha or Lattha’. A sturdy and strong fellow is said to be ‘like a lattha’ or just a ‘lattha’ in Saurashtra. There might have been two off-shoots of the Ratha tribe. One ‘Suratha’ offshoot might have inhabited Saurashtra and the other ‘Maharattha’ offshoot might have inhabited Maharashtra. The names of these regions might have been given to them by the tribes inhabiting the region. The name ‘Saurashtra’ is meaningful, but taking into consideration the general process of naming the country after the names of the people inhabiting it, some scholars believe that ‘Surattha’ and ‘Maharattha’ are original names and ‘Saurasthtra’ and ‘Maharashtra’ are their Sansrized forms. The word ‘Suratha’ (Soratha) occurring in the ‘Baulāsa’ of the Saurashtrians is particularly notable. Some are inclined to connect this word ‘Suratha’ to ‘Surat’ (City in south Gujarat), as there is some verbal resemblance, but this obviously a mistaken notion. Mahābhārat (9 bookmark), Rāmāyana (10 bookmark), Mārkandeya Purāna (11 bookmark), Kurma Purāna (12 bookmark) Visnupurāna (13 bookmark), Kautilya (14 bookmark) and Panini (15 bookmark) refer to Saurashtra. Amongst the foreigners the first reference to Saurashtra has been made in 50 B.C. by Strabbo who has referred to it as ‘Serostus’. A reference to ‘Soratha’ occurs in Bauddha Jātakas. The word ‘Sauvir’ has occurred in Bhāgavat, and some annotators have explained it as Saurashtra; but it seems to be a different region. The original name ‘Saurashtra’, is referred to by Panini; therefore other inferences may be considered spurious. The Greek evidence of the usage of ‘Saurashtra’ also supports it.

 

Bookmark 6:

“Bombay Gazetteer”; I, Page 6.

Bookmark 7:

“Epigraphica Indica” - 8, Page 60.

Bookmark 8:

Durgashanker Shastri; “Aitihasik Sanshodhan”, Page 283.

 

Bookmark 8:

Durgashanker Shastri; “Aitihasik Sanshodhan”, Page 283.

 

Bookmark 9:

“Mahābhārat”; 3,88,19 and 23.

 

Bookmark 10:

“Vālmiki Rāmayana”; Kishkindhā Kānda; A.42.

 

Bookmark 11:

Pargiter, “Mārkandeya”: 370

 

Bookmark 12:

“kUrma”; 1,47,42

 

Bookmark 13:

“Vishnu”4,24,68

 

Bookmark 14:

Ramashastri: “Kautilya Arthashastra”, P.378

 

Bookmark 15:

“Vasant”;31;309

 

What led to the migration?

 

When and why for the Saurashtrians migrated from Saurashtra is a question. According to the traditional belief, the Saurashtrians went to Devagiri (Maharashtra) for the preservation of their Brahmin religion and culture, when Mohmed of Gazni invaded Somnath in 1024 A.D. There is no reason to disbelieve this traditional notion. Looking to the history of Saurashtra, two Muslim invasions have been prominent. One such invasion was led by Mohmed of Gazni who attacked Somnath (16 bookmark) in 1024A.D.. Another invasion was led by Allauddin Khilji who invaded Gujarat and Sorath in 1300 A.D. (17 bookmark). At the time of the invasion led by Mohmed, (18 bookmark) many people had fled from Prabhāspatan to Stambhatirtha (Cambay) and Bhrigutiratha (Broach) by Sea-route.

 

It is probable that these migrants might have stayed on their way in the Lāta region for some period. In Surat the industry of Silken cloth weaving is very old (as the Patolā industry is very old in Pātan.), and this is a special craft of these Saurashtrians. Therefore this relation can be presumed. They might have stayed at Bombay, Broach or Surat for some period, before they collectively migrated to devagiri. Some Pattavāyakas (Weavers of Silken cloth; compare, ‘Patavā’) from the Lāta region round about Surat had gone to Malava; this is referred to in an inscription at Mandsor. Therefore, it is probable that some groups of Saurashtrians might have stayed in the vicinity of Surat.

 

Shri Ratnamanirao believes that the Saurashtrians had not migrated from Saurashtra at the time of the invasion of Somnath by Gazni in 1024 A.D; according to him, they left this region when Allauddin invaded Gujarat and Saurashtra at the end of the thirteenth century. The invasion by Gazni was just like a whirlwind, but the invasion by Allauddin was on a larger scale, and political anarchy resulted in Saurashtra after the invasion by Allauddin. The invasion by Allauddin had led to the greatest period of migration in the history of migrations in Gujarat and Saurashtra, therefore Shri Ratnamanirao believes that these Saurashtrians went to and settled at Devagiri, after leaving Saurashtra about 1300 A.D. at the time of the invasion by Allauddin (19 bookmark).

 

 

 

Bookmark 16:

Ratnamanirao: “Somnath”L Chap.5. Munshi: “Somnath the Shrine

Eternal”: Chap, 10. Page 32.

 

Bookmark 17:

Munshi: “The Glory that was Gurjar Desha“: Vol. III, Page 223.

 

Bookmark 18:

K.M.Munshi has narrated the event in his historical novel ‘Jay Somnath.’.

 

Bookmark 19:

Ratnamanirao: “Dravida Deshanā Gujaārtio ane Saurashtri Brāhmano” (Prajābandhu Golden jubilee Number; Page 150); discussion in Readers’ Views in the issue of ‘Prajabandhu’ dated 29-1-1954.

 

But the traditional belief is that the Saurashtrians had migrated at the time of the invasion by Gazni, and there is no sufficient reason to disbelieve this traditional notion. It cannot be said that the invasion of Somnāth by Gazni was not of a very serious nature or that it was very superficial. The battle of Somnāth is considered as one of the fiercest battles in the history of Saurashtra. There is a legend that the weight of the sacred threads (janoi) found from the dead bodies of the valiant Hindu fighters on the seashore after the fall of Somnath amounted to one and a half mound. (20 bookmark). This battle was very fierce and devastating for the Brahmin religion and Brahmins; and it is probable that the Saurashtrians had left Saurashtra at the time of this invasion and they might have migrated to Devagiri (Maharashtra) via Lāta (South Gujarat).

 

There is no reference found in the history of Saurashtra as to when these Saurashtrians left Saurashtra. Likewise, the reference to the invasion on Somnath is not found in the writings of the contemporary Hindu writers. It is quite certain that the invasion by Gazni was very devastating for the Brahmins. The Saurashtrians who migrated at that time should have migrated from Prabhāspātan (Somnath) by Sea-route. The Saurashtrians had taken with them the industry of weaving silken cloth. In the original homeland of Saurashtra this industry has not remained very progressive thereafter. There are certain proofs of this industry being prevalent in old Saurashtra. ‘Chundadi’ (Saur.Junnadi) and ‘Bāndhani’ (Sau. ‘Bhandini’) used in the sense of the silken cloth designed for the female wear, are originally the words of Saurashtra. These words have been prevalent in other parts of the country thereafter because of this art being a speciality of the craft of the Saurashtrians. Prabhāskhanda prescribes the donation of yellow cloth. Kātyāyān Smriti notes that the Brahmins of Saurashtra were experts in the weaving of cloth (21 bookmark). Deval Smriti also supports this fact (22 bookmark). There are certain words of the Saurashtri language that are prevalent even to-day in the rural areas of Saurashtra (eg.the word ‘Velu’ in the sense of ‘sand’ ). Again the weaving of silken cloth has some vital connection with Saurashtra and Gujarat. The weavers of Silken cloth residing in South India or elsewhere speak in a dialect akin to the language of Saurashtra and Gujarat. At least, that much is certain that whatever technical terms about the tools and instruments etc. necessary in the craft of weaving are in usage belong originally to the language of Saurashtra and Gujarat (23 bookmark). This much evidence is sufficient to prove the intimate connection between the Southern Saurashtrians and Saurashtra and Gujarat. The exact location in Saurashtra where these Saurashtrians formerly resided is to be considered. The industry of weaving ‘Bāndhani’ is even to day found in Jamnagar and Jetpur in Saurashtra and this ‘Bāndhani’ is a speciality of these Saurashtrians. This might lead us to believe that their original place in Saurashtra was Jamnagar or Hālār. But Sorath (South Saurashtra) rather than Hālār or Jamnagar seems to be their original place. Their ‘Baulās’ clearly refers to Sorath being their homeland.

 

At present there are Girnara Brahmins in Sorath; their reference is found in the Prabhāskhanda; it is probable that the Saurashtrians are somehow related to these Girnārā Brahmins. It is significant that Prabhāskhanda refers to the region in Sorath where these Girnara Brahmins are residing as ‘Vastrāpath.’ (24 bookmark). There are 64 Gotras of Girnara Brahmins (25 bookmark); similarly 64 Gotras are found in Saurashtri Brahmins (26 bookmark). Taking into consideration all these things, it seems probable that there might have been some intimate connection of these Saurashtrians with the Girnārā Brahmins of Sorath. (27 bookmark).

 

Bookmark 20:

Shri.Harkant Shukla has noted this legend in a historical article published in an issue of the ‘Saurashtra’ (1958). Such legends are also current for many other battles. This is a traditional way for emphasizing the fierceness of the battle.

 

Bookmark 21:

(Scanned Image)

.

 

Bookmark 22:

“Devala Dharmashastra”, Page 9.

 

Bookmark 23:

“The Imperial Gazetteer of India”: Vol.3, Page 209.

 

Bookmark 24:

“Prabhās Khanda”; “Vastrāpāthkshetra Māhātmya”

 

Bookmark 25:

“Prabhās Khanda”; “Girnārāyana Brāhmanopatti.”

 

Bookmark 26:

“Gotra Kānda” (64 Gotras of the Saurashtrians); 1951.

 

Bookmark 27:

Shri.J.M.Venkatram Shastri has put forth this idea in his Tamil work “Shriman Saurashtra Charitra Sangrahm” (Page 21).

 

 

Migration to Devagiri:

 

The Saurashtrians might have migrated to Devagiri during the eleventh century, or, according to the opinion of Shri Ratnamanirao, they might have stayed at Devagiri about 1300 A.D.. There is some other evidence that is likely to support the belief put forward by Shri Ratnamanirao. The Yadavas of Devagiri (28 bookmark) had given protection to Karana, king of Gujarat, and his daughter Devaladevi; similarly, the Yadavas might have given refuge to this community of silk-cloth weavers from Saurashtra. The Saurashtrians might have gone to Devagiri in the eleventh century or in the end of the thirteenth century, but it is quite certain that they had stayed for a longer period at Devagiri (Modern Daulatābad) in the Mahārāshtra region. It is probable that the Yadava kings gave refuge to them because of their special craft of silk-cloth weaving. The kingdom of Devagiri was very prosperous in the twelfth century. The Marathi words are found in abundance in the Saurashtri language. The female dress of the Saurashtrians (particularly the ‘Kutcho’ style of the dress of married Saurashtri women) shows the Marathi influence. As in Marathi, the words ‘Navro’ and ‘Navri’ used in Saurashtri, mean ‘bridegroom’ and ‘bride’ respectively. Similar Marathi influence is seen to a considerable extent on the Saurashtri language and social customs. There from it is presumed that they might have stayed at Devagiri for one or two centuries. One or two Marathi scholars have shown their belief that these Saurashtrians, after coming over to Maharashtra left their Saurashtri language completely, adopted the Marathi language fully and they went to Vijayanagar, taking with them this Marathi language, which was wrongly known by them as Saurashtri language (29 bookmark). This belief has been propounded also by two Marathi scholars, Shri Karve and Shri Chinchalkar (30 bookmark). It is certain that the Saurashtrians had their stay in the Marathi region at least for a century or so. The army of Shankar, the son of Yadav king Ramchandra of Devagiri, was defeated in the battle against the army of Allauddin about 1300 A.D.. In the treaty that was signed thereafter it was laid down that pearls, silver and 4,000 thāns of silken cloth etc. were to be given to Allauddin by the ruler of Devagiri (31 bookmark). From this it may be inferred that there should have been a well-established industry of silk-cloth weaving at Devagiri. The weaving community residing at present in and around Devagiri speak a dialect akin to the Saurashtri language. The Saurashtrians might have further migrated from Devagiri to Vijayanagar because of the Muslim invasion. This might have occurred in the fourteenth century. The Saurashtrians were usually giving silken clothes to a considerable extent to the temple of Goddess Laksmi of Devagiri, on the Dipāvali day every year. But on one Dipāvali-day they could not give the prescribed quota of silken clothes. Therefore the Goddess Laksmi was enraged, and the Saurashtrians were cursed by the Goddess. Consequently they had to leave Davagiri. This legend has been prevalent among the Saurashtrians (32 bookmark). According to another legend, (33 bookmark), Saurashtrians are the sons of a Muni called Tantuvardhan. Tantuvardhan (34 bookmark) was a Manasa-putra (Child of the mind, a mental creation) of Brahmā, and he had married Kusumakelikā, the daughter of the Sun on the day of the Ratha-saptami. Kusmakelikā brought with her from heaven the seed of ‘Karpas’ (cotton). This seed was sown on the earth, and there from the sowing of and the weaving of cotton commenced forthwith. (This legend might have originated from the relation existing between the Sun and the requisite temperature required for the growth of cotton). According to this legend, the Saurashtrians are the children of Tantuvardhan and Kusumkelikā. Putting aside the legend of the curse of the Goddess, Laksmi, it may be presumed that the invasion of the Muslims was made on Devagiri, as it was formerly made on Somanath; therefore during fourteenth century the Saurashtrians left Devagiri and migrated to Vijaynagar. The weaving of silken cloth requires a specific type of climate and inhabitation. The royal patronage bestows certain facilities. These two considerations might have been responsible for the migration; yet the main factor leading to migration seems to have been the invasion by the Muslims. Whenever the Muslims had invaded, the Saurashtrians have migrated. They seem to have wandered from place to place for protecting their Brahmin religion and for living a peaceful life. But as the ill luck would have it, wherever they have gone, the Muslims have invaded their place of residence invariably within a century or two and their caravans have again marched on. At last they have established at Madurai. Saurashtra, Devagiri, Vijaynagar-from these places they had to migrate because of the Muslim invasions. They fall of the Hindu kingdom of Vijaynagar was due to the attack by Muslims; therefore they had to go to Madurai. Again in Madurai, within a certain period when the Muslim population increased to a considerable extent, they were harassed by the Muslims. They organized themselves against this harassment and at last they were able to live peacefully at Madurai.

 

 

Bookmark 28:

“Tarikh-e-Firishtā” (ed.Briggs) Page 365.

 

Bookmark 29:

A Saurashtri Barrister has quoted this opinion orally. Kakasaheb Kalelkar had shown some interest in the Saurashtri language and culture before some years and had sought some relevant information from his friends residing at Madurai. Kakasaheb has presented similar view in an article published in the July issue (Page 209) of “Gujarat Sanshodhan Mandal Traimasik” (1954).

 

Bookmark 30:

“Madurechi Saurāshtri”, an article in the Dipotsavi issue of the Marathi Journal ‘Prasād’ (samvat 2009) by Shri.Karve and the view presented by Shri.Chinchalkar in the following issue of the Journal. (I am indebted to Prof.D.N.Pandit of M.P.Shah Arts and Science College, Surendranagar for making these references available to me.)

 

Bookmark 31:

Dr.Bhandarkar: “Dakshinano pUrva Samayano itihAsa” (translation), (Page 178).

 

Bookmark 32:

M.A.Stuart: “Manual of the north Arcot District”

 

Bookmark 33:

K.R.R.Shastri: “The Madura Saurashtra Community;” Chap.2

 

Bookmark 34:

“Brahmakhanda Purāna”: Purvokti: Khanda-1.

 

Stay at Vijaynagar:

 

After Devagiri, the Saurashtrians seem to have stayed at Vijaynagar from the fourteenth century to the later half of the sixteenth century. In 1311 A.D. they left Devagiri and went to Vijaynagar and there from - in the memory of that exodus - they seem to have decided to establish a new era called Saurashtra Vijay Samvat; or it may be probable that they might have adopted, as Saurashtra Samvat or Saurashtra Vijaya Samvat, the Vijayabda or Vijaynagar era beginning from 1312 A.D. Vijaynagar was a very prosperous kingdom about 1346 A.D (35 bookmark). It was a sure and safe place for the followers of the Hindu religion. There was less danger of the Muslim invasion. As the silken clothes were very popular in the royal harems, the kings were giving impetus to the industry of silken-cloth weaving. Therefore obtaining the royal patronage at Vijaynagar, the Saurashtrians who migrated from Devagiri stabilized at Vijaynagar. On their way they might have stayed in some Kannad - speaking areas. They stayed at Vijaynagar for about two centuries. Therefore the impact of the Telugu language on the Saurashtri language is very deep. Some Saurashtrian men of learning have written their works in Telugu. Again the Telugu script has been well utilized for writing the Saurashtri speech. Telugu influence is found in their festivals and social customs also. The fall of Vijaynagar occurred in 1565 A.D. Thereafter the Saurashtrians seem to have gone to Madurai. They seem to have stayed in the Telugu speaking area of Vijaynagar during the period from 1346 A.D. to 1565 A.D. From the glimpses of the glory of Vijaynagar, it is found that there was the industry of cotton and silken cloth weaving in a developed state at Vijaynagar (36 bookmark).

 

Bookmark 35:

R.Sewell: “A forgotten Empire”, P.384.

 

Bookmark 36:

R.Sewell: “A forgotten Empire”; K.M.Pannikar: “A survey of Indian History,” Page 173.

 

Bookmark 37:

“The Mysore Census Report”; 1891; “The Mysore Tribes,” P.474.

 

Bookmark 38:

J.H.Nelson; “Madura Manual”, Page 87.

 

 

Stabilisation at Madurai:

 

The fall of Vijaynagar occurred in 1565 A.D. There from very large groups of Saurashtrians stabilized at Madurai. They stayed in other places in South India also. It is said that Hyder Ali took some Saurashtri families to Mysore. (37 bookmark). The Saurashtrians are staying in 46 places in South India. But their greatest group (75,000 persons) is staying in Madurai and they have settled there about 1565. The Nāyak kings of Madurai were feudatories of the kings of Vijaynagar. Therefore the Nayak kings of Madurai have given refuge to the Saurashtrians after the fall of Vijaynagar. The illustrious king of Madurai, Tirumal Nayak (38 bookmark) (1623-1659) had given refuge to the Saurashtrians. Tirumal Nayak had enriched the famous Minākshi temple of Madurai. His royal palace is even to day considered a unique specimen of ancient architecture. He had built the famous lake of Madurai called Vandiyur Teppakulam. The Saurashtrians have resided in Madurai and the area beginning from the southern gate of the Meenākshi temple and ending at the royal palace of king Tirumal Nāyak. Their residence near the royal palace shows royal patronage and favour. Some of their customs have been influenced by the customs prevalent in the royal families. E.g., There was a custom of arranging dramatic shows for entertainment at the time of the marriage ceremony in the royal families of Vijaynagar and Madurai. The Saurashtrians have adopted this custom from them. Their residence in Madurai is in the southern direction. Wherever they have stayed, they have preferred the southern direction. It is their favorite direction. It must be their religious belief; or it must have been preferred because the Muslim invaders were least likely to come from that direction. They stay in Madurai has been in the area in the southern direction. In Vijaynagar, Devagiri and Prabhas, they always stayed in the southern parts of the city. In the unknown land of Madurai, they could stabilize themselves, because of the royal patronage, their speciality of silk craft, industrious nature and harmless mode of living.

 

During their stay at Madurai, the Tamil Brahmins have always taken objections to the Saurashtrians being called Brahmins. In the seventeenth century, when there was the rule of Queen Mangammā (1689-1705) in Madurai, such an incident had taken place. The complete picture of the incident can be obtained from the letter of authority (Shāsanpatra or Abhayapradān) given by her to Saurashtrians in Shālivahan year 1627. The Authority letter is as follows (39 bookmark):

 

Bookmark 39:

The original letter of Authority (shAsanpatra) is written on palm leaves, and it is rendered in Telugu language. At present it is in the possession of the Saurashtrians of Trichi. It was shown formerly to the census officer of the government. Here the abbreviated account is given on the basis of the Tamil translation (of the original) preserved by the Saurashtra Sabha of Madurai.

 

In Madurai, in the Avani month of the Parthiva year, when Saurashtri Brahmins were returning to the city from the river-side, after performing their sacred thread rite according to the Brahmin religion code, Shri Jyotishi Venkatrengiya Guru, a fort officer of Madurai, caught hold of some 18 Saurashtri Brahmins and sent them for punishment to Trichi before the Queen Mangammā. The officer said that these people were not Brahmins, and yet they were performing the religious rites of Brahmins; therefore they should be punished properly. Due to this complaint, Queen Mangammā called for Pāpanna Somayāji and other prominent citizens and convened a conference of nine Acharyas (or religious heads). The conference of these nine Acharyas met at the temple of Raghunandan Swami. They heard both the sides-the accused as well as the defendant. The evidence from the Shāstras, Smritis and Purānas was considered. Thereafter it was decided that they were Brahmins originally belonging to the Saurashtra region and they were having the occupation of weaving and sale of cotton cloth. There was a possibility of change in the occupation of Brahmins in accordance with the change of situation, times and places. Relying on this decision of the conference of these Acharyas, the Queen Mangammā gave this letter of Authority (Jaypatrikā or Shāsanpatrikā) to the Saurashtri Brahmins and the right of performing religious rites of the Brahmins was upheld and sanctioned by her. This order of the Government is written by Dinācharya Venkatpeti, it bears the impression of the royal seal of the Queen Mangammā, and 26 Acharyas, men of learning and officers are the signatories of the order.

 

After coming over to Madurai, their Saurashtri language has been influenced considerably by the Tamil language. Some Saurashtri works have been written in Tamil script. The climate of Madurai proved very suitable for the weaving and the colour printing of silk-cloth. The water of the river Vaigai of Madurai has been particularly suitable for cloth printing work. Madurai is well known for its grand temple of Meenākshi and for its religious festivals continuously going on throughout the year. The silken cloth of Madurai was exported even up to the Roman kingdom. The Roman beauties (40 bookmark) gave fancy prices for the diamonds and silken cloth of south India. Some ancient Roman coins (41 bookmark) have been found from the riverbed of the Vaigai at Madurai. It proves the ancient relation of a commercial nature between Madurai (South India) and the Roman Empire.

 

Thus from 1024 A.D. to this day, there have been the migrations of the Saurashtrians, in the following order: Saurashtra, Devagiri, Vijaynagar and Madurai.

 

Bookmark 40:

K.V.Subrahmanyam; “Historical Sketches of ancient Deccan”: Page-84.

 

Bookmark 41:

An address in honour of Shri.Krishnakumarsinhji, King of Bhavnagar (The then governor of Madras), presented by the Saurashtrians of Madurai in 1949.

 

A different version of a “Baulas”:

 

The account of the migrations as given above is in conformity with the conventional version of the ‘Baulas’ that is preserved up to this day. So far the ‘Baulās’ has been given in an abridged form. The work “Saurashtri Brahman Charitram” (1914) enlists the gotras of the Saurashtri Brahmins and it also renders an original version of the “Baulās”, which is different from the conventional version. So far the reference to this different version has not been made elsewhere.

 

The “Baulas” prescribes the Gotra-recital in this way:

 

(Scanned image)

(Our Gotra is Mautkalya Gotra; our village is Garuda. Our vān is pammvān. Our Rishis are Angiras, Bhaumyās and Mautkalya. Our constellation is Asvhini. Our conveyance is the horse. Our tree is Mushindi. Our bird is Rajali, Our Veda is Yajurvdea, Our community is Brahmin. Our caste is Saurashtra Smarta Madhva caste. The names of our forefathers are [here the names of three generations are spoken].)

 

Before this Gotra-recital, a brief resume of the migrations of the Saurashtrians is given as “Baulās” or “Boulās” or “Bakulvās”; this “Baulāsa”, in accordance with the version given by “Saurashtra Brahman Charitram” is as follows (42 bookmark):

.

 

Bookmark 42:

“Saurashtra Brahman Charitram”, Page 15.

 

(Scanned image)

 

(Welcome, relatives, please take your seats. Please take sandalwood, flowers, betel leaves, betel nuts, roll of betel leaves. Please recite your Baulās. We are reciting our Baulās. Please pay attention. Our first place was Devagiri meaning thereby Saurashtra Desha. Thereafter we came to Somapuri. After staying at Somapuri we came to Nāgardesha. From Nāgardesha we came to Vijaynagar. After staying at Vijaynagar we came, via Setu to Madurai and such other places, and now we have settled here.”)

According to this version of the Baulās, the order of migrations has been as follows: Devagiri (which is situated in Saurashtra), Somapuri, Nāgardesha, Vijaynagar, Setu (Rameshvar) and Madurai. The reference of Devagiri being situated in Saurashtra may be due to a mistaken notion of geography; or Devagiri might not mean Daulatabad (Maharashtra), but it might be referring to Girinagar (Junagadh) in Sorath. There is a possibility of some geographical error on the part of the author of “Brahman Charitram” (Geography does not seem to be their strong point). Does Nagardesh refer to South Gujarat area round about Surat or Lāta? In ancient times, Lata was called Nāgardesh (43 bookmark). The real order of migrations should have been: Somapuri (Somnath, Saurashtra), Nāgardesh (Lāta; Surat), Devagiri (Daulatabad), Vijaynagar and Madurai. Some of the place names given in the Gotrakānd are as follows; Garudam, Jambugam, Jitram, Dharmapuri, Aroham, Chitrashala, Meghavarna, Godipuram, Bellur, Gurushala, Hemagiri, Vrishabham, Pummeru, Vitalam, Gurjar, Kashi (Kāshi), Shringaram, Vaitaniya, Rishabha, Bhandaram, Laksham, Jagannath, Ghanapattan, Hundapuram, Sheshadi, Arjunam, Kokilam, Gitadri, Chandra Shalavanam, Uttaradivanam, Indragovanam, Katpovanam etc.

 

Bookmark 43:

Munshi: “Gujarat and its Literature”

 

 

The Inscription at Mandsor:

 

Sometimes the inscription at Mandsor (44 Bookmark) is referred to as regards the history of the Saurashtrians. Mandsor is a village situated in the western part of Malwa and its ancient name is Dashapur. The inscription is of the year 437-8 A.D. Its author is Vatsabhatti. His poetic faculty is considered to be of an average category by Dr.Buhler. Vatsabhatti is more of a scholar than a poet. For composition of this inscription, the community of Pattavāyas (weavers) might have given him a handsome gift. He has praised this community considerably. The summary of the inscription at Mandsor is as follows:

 

“When a woman has reached her youth, she is beautiful, she has a garland of flowers around her neck, she holds flowers and betel leaves in her hands, but she will not go to meet her lover unless she has worn a silken saree on her self (45 bookmark). The Pattavāyakas (the weavers), makers of these silken cloth have come to Dashapur from Lāta and they have covered and beautified this land (Malwa) with the silken clothes, which are of various colours, full of happy soft touch and captivating our eyes. These pattavāyakas thought that like the ear flower worn by the Apsarās (damsels of heaven) fallen on earth, the wealth of the people is unsteady, fickle and may vanish at any time. Whatever wealth is amassed, it is sooner or later to be perished. Thinking this, Pattavāyakas have made a very wise decision. When Bandhuvarmā, the son of Governor Vishvavarmā, was the Governor at Dashapura in the reign of Kumargupta, this association of the pattavāyakas has donated its valuable wealth earned by it for constructing a grand, incomparable, sky-high temple of the Sun. This temple was donated on the thirteenth day of the Shukla (bright) fortnight of the Sahasya month in the Malav Samvat year 493. But after the reign of several kings for a certain period, when the temple became old, the noble pattavāyakas, in order to enhance the glory of their community, renovated this temple completely, on the second day of the Shukla (bright) fortnight of the Sahasya month in the year 529. May God bless them, the composer of this inscription, the sculptor of this inscription, the reader and the hearer of the inscription!”

 

 

Bookmark 44:

Fleet: “Gupta Inscriptions”: No.18; “Selected Inscriptions.” (Vol.I., Dr.Sircar), Pages 288-297.

 

Bookmark 45:

The lighter silken cloth fluttering in air is an attractive sight of beauty; even to-day, “chhedlo ude pavanamān” (a poem by Shri.Umashanker Joshi) and “Merā Lal dupattā malmalkā havāmen udatā jāye” (a cinema song) are depicting this beautiful sight.

 

Some scholars believe (46 bookmark) that the Saurashtrians of the Southern India are related to the Pattavāykas (the weavers of the silken cloth), who are mentioned in this inscription. Some scholars believe that originally these Pattavāyakas were of the same origin, but one group of them went to Malwā, while the other group went to the south. The Pattavāyakas that are referred to in the Mandsor inscription had migrated from Lāta to Malvā. Surat in Lāta was the center of silk-cloth weaving; therefore from this inscription it may be presumed that a community adept in the silk cloth industry was staying in Mālvā in the fifth century A.D. As some Pattavāyakas from Lāta went to Mālvā in the fifth century, similarly some other Pattavāyakas from Lāta went to south India, at a later date. Some scholars are not inclined to see any connection between the Southern Saurashtrians and the Pattavāyakas that are referred to in the Mandsor inscription. One of the reasons for maintaining this belief is that the inscription does not refer specifically to the Saurashtrians. Secondly, the Saurashtri language does not seem to be the language of the fifth century. Thirdly, the word “Patwā” may be derived from the word “Pattavāyak”, but it cannot be connected with the Tamil word “Patnulkāran”. Against this, there are certain factors, which lead us to infer some connection between the Saurashtrians of south India and the Pattavāyakas of Mandsor. Both the communities are adept in the art of silk-cloth weaving. As the Pattavāyakas of Mandsor have built a temple of the Sun, they seem to be Sun-worshippers. Some Saurashtri men of learning derive the word “Saurashtra” from “Saurarashtra” (“Saur” means ‘Surya’ or the sun (47 bookmark)) (This etymology also seems to be a mere fancy.) and therefore believe that Saurashtrians are sun-worshippers.

 

Bookmark 46:

Dr.H.N.Randle: “The Saurashtrians of South India”; Page 24.

 

Bookmark 47:

If the word “Saurāshtra” is derived from “Saurarāshtra” the relation with the Sun and Sun-worship is indicated therefrom.

 

The Saurashtrians divide their society in four classes. A leading class of these is the ‘Saulin’ class. The word ‘Saulin’ may be derived from the word ‘saul’ or ‘saur’ (meaning the ‘sun’). Thus the sun worship may be common to both. The community at Mandsor has been named ‘Pattavāyaka’, while that of the southern Saurashtrians is called ‘Patnulkāran’ (a Tamil word). Both the words mean the weavers of the silk cloth. Both of them are migrants. One community went from Lāta to Mālvā and the other migrated from Saurashtra to Madurai, Via Devagiri and Vijaynagar. Considering all these factors it cannot be established categorically that the Pattavāyakas of Mandsor are the Saurashtrians. But it is possible that both of them came from Saurashtra via Lāta at different times and originally they might be of the same stock. Those who went to the north adopted the Aryan language and culture, which were akin to their own; but those who went to the south, because of their pride for the homeland of Saurashtra, and in order to maintain their specific individuality which was quite different from the Dravid language and culture, did not allow their own language and culture being vanished. It is possible that both the communities are originated from the same stock. One allowed its Saurashtri language being lost in an Aryan land; another preserved their Saurashtri language and culture in the Dravid land. The inscription of Mandsor is of the 5th century and the Saurashtrians seen to have gone to Devagiri from Saurashtra in 11th century. Therefore, it cannot be said that some Saurashtrians went to Malwa from Devagiri. The well-known historian Shri Ratnamanirao believes that the Pattavāyakas of Mandasor have no relation to the Saurashtrians of south India. Yet the resemblance between the two is remarkable.

 

In this way, we can give an account of the migrations of the Saurashtrians, on the basis of the Baulās recital at the marriage ceremony, the Mandsor inscription, the Smritis (48 bookmark) and other relevant material.

 

Bookmark 48:

“Kātyayana Dharmashāshtra”, Chap.11.

“Deval Dharmashāshtra”, Chap. 9.

 

/images/graemlins/smile.gif Om Namah Shivaya

/images/graemlins/smile.gif Om Namo Venkatesaya