Kalabhras

களப்பிரர்
Khalabhras

Possible extent of Kalabhra rule c. 400 C.E.
Official languages	Unknown
Capitals	Unknown
Government	Monarchy
Preceding state	Chola, Pandya, Chera, Satavahana
Succeeding states	Pandya, Pallava, Chalukya

Kalabhras were a South Indian dynasty that ruled over the entire Tamil country between the 3rd and the 6th century C.E., displacing the ancient Chola, Pandya and Chera dynasties. Information about their origin and details about their reign is scarce. They left no artefacts or monuments, and the only sources of information are scattered mentions in Buddhist and Jain literature.^{[citation needed]} The Kalabhras were displaced around the 6th century with the revival of Pallava and Pandya power.

Controversial historians speculate that the Kalabhras followed the Buddhist or Jain faiths and were antagonistic towards the Hindu and Brahman religions of the majority population of the Tamil region during the early centuries C.E. There are also controversial historians that speculate that they were the product of 'Brahmanism' and tried to destroy 'casteless society'. For example, the following text is taken from a highly chauvinistic article:

"So the Kalabras may be part of a Brahamin campaign to destroy Tamil Kingdoms that did not support Brahamanism or can be Jain ::revolters or Robbery tribes that simply looted the well established and civilized non-Brahamin Tamil society and established a ::different order from 3rd Century A.D. to 5th Century A.D. After the 5th Century A.D. the Pallavas and Later Cholas who were ::Mallas, destroyed the Kalabras and rose to power but gradually and partially adopted Brahamanism because by the time Brahamanism ::became an unavoidable phenomenon."^{[attribution needed]}

Identification Kalabhras

The identification of the Kalabhras is difficult. They have been identified with the line of Muttaraiyar of Kondubalur (eighth to eleventh century C.E.). Others regard them as Karnatas on the strength of a reference in Tamil literature to the rule of a Karnata king over Madurai. A third view is that the Kalabhras were Kalappalar, belonging to Vellala community and referred to in Tamil literature and inscriptions. But the most satisfactory theory identifies the Kalabhras with the Kalavar, and the chieftains of this tribe mentioned in Sangam literature are Tiraiyan of Pavattiri and Pulli of Vengadam or Tirupati. The latter is described as the cattle lifting robber chief of the frontier. The Kalavar must have been dislodged from their habitat near Tirupati by political events of the third century A.D., viz. the fall of the Satavahanas and the rise of Pallavas, resulting in political confusion in Tondaimandalam.

Evidence from Literature

The history of Cholas of Uraiyur is exceedingly obscure from fourth to the ninth century C.E., chiefly owing to the occupation of their country by the Kalabhras. Buddhadatta, the great writer in Pali, belonged to Uraiyur. He mentions his contemporary, King Achchutavikranta of the Kalabharakula, as ruling over the Chola country from Kaveripatnam. He was a Buddhist, Tamil literary tradition refers to an Achchuta who kept the Chera, Chola and Pandya king in captivity. On the basis of the contemporaneity of Buddhadatta with Buddhaghosha, Achchuta may be assigned to the fifth century. Thus after the Sangam age, the Cholas were forced into obscurity by the Kalabhras, who disturbed the placid political conditions of the Tamil country.

Reasons for the Unpopularity

Kalabhras by invading the Tamil country disturbed the prevailing order.

The Velvikudi inscriptions of the third regnal year of Pandya king Nedunjadaiyan (c.765 - c. 815 C.E.) say that Pandya king Mudukudumi Peruvaludi gave the village of Velvikudi as brahmadeya (gift to a Brahmins). It was enjoyed for long. Then a Kali king named Kalabhran took possession of the extensive earth, driving away numberless great kings.

Patrons of Literature

The period of Kalabhras was marked by the ascendancy of Buddhism, and probably also of Jainism, was characterized by considerable literary activity in Tamil. Most of the works grouped under the head, 'The Eighteen Minor works' might have been written during this period as also the Cilappadhikaram, Manimekalai and other works. Many of the authors were the characterised to belong to the `heretical' (meaning Buddhists and Jains) sects. However, the great Tamil lexicographer Vaiyapuri Pillai had ascribed later dates to many of these works. This theory would undermine the link between the Kalabhras and the Eighteen Minor works.

Fall of Kalabhras

The rule of Kalabhras of South India was ended by the counter invasions of Pandyas, Chalukyas and Pallavas. There are other references to the Kalabhras in Pallava and Chalukya inscriptions. They were conquered by Pallava Simhavishnu and Pandya Kadungon.

Theory of Buddhism in the Tamil Country by neo-Buddhists

Tamil Sangam Literature such as Manimekalai indicate that there were Buddhists in the Tamil country and that the Buddhist missionaries were active in spreading their religion.^{[citation needed]} It is known that Buddhism (whether Astik or Nastik) entered South India during the reign of Asoka who established Buddhist missions all over the Indian sub continent and sent missionaries to Sri Lanka and to China. What the neo-Buddhists try to hide from history is that Asoka himself was converted by the Brahmins Radhaswami and Manjushri.

They further hide the fact that Buddhism had many important Brahmin philosophers and teachers coming from Tamil area, most famous of all being Bodhidharma, who is considered as father of chan or zen - meditational Buddhism. Sage Nagarjuna was another Brahmin.

Tamil Buddhism is said to have left its influence mainly on philosophy of Advaita Vedanta and some yogic practices as well as some ethical principles, while the rise of vegetarianism in Tamil lands may have been influenced especially by Jainism.

References

• Neelakanta Sastry, K.A., History of South India, OUP, Reprinted 1975
• South Indian Inscriptions Volume xiv http://www.whatisindia.com/inscriptions/

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