WELCOME TO MUTHARAIYAR COMMUNITY

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Asia's no 1 horse temple built by mutharaiyar people in kulamangalam pudukkottai

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MUTHARAIYAR HISTORY

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சுவரன் மாறனின் பட்டப்பெயர்கள் 1. கள்வர் கள்வன் 2. சத்ரு மல்லன் 3. அதிசாகசன் 4. மாறன் 5. அபிமானதிரன் 6. சத்ரு கேசரி 7. தமரலயன் 8. சாத்தன் மாறன் 9. வேல் மாறன் 10. தஞ்சைகொன் 11. வல்லக்கோன் 12. வளமாறன் 13. செரு மாறன் 14. கோளளி 15. பெரும் பிடுகு 16. காடக முத்தரையர்

MUTHARAIYAR ALTERNATIVE NAMES AND HISTORY

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Mudiraj - Muthuraj - Koli constitute a major block of aboriginal Indians. They are descendants of the Bhils and are believed to have developed the Harappa and Mohenjo-Daro civilization in the Sindhu river belt. Bhil means Bow and its Dravidian word is Villu, the weapon of Srirama and also that of Arjuna. Mudirajus are hunters, fisherman, cultivators, soldiers and village administrative employees. A section of Mudirajus in ancient times looked after the water reservoirs in granitic areas. Contents [ hide ] 1 Alternative names 2 Subcastes 3 Etymology 4 History 5 Kalabhras 6 Muthurajas 7 Kakatiyas 8 Perumbidugu Mutharaiyar-II 9 Erikal Mutthuraju 10 Sripurusha Muttarasa 11 Veera Pandya Katta Bomman 12 Medieval Politics and Matrimonial Alliances of Muttarasars 13 Soldiers, commandos & administrators 14 Great Builders 14.1 Thirumaiyam Temple 14.2 Vijayala Choleeswaram 14.3 Pazhiyileeswaram 15 Religion 16 Goddess Ankamma 17 External links Alternative names Mudiraj Muthuraj Mudduraju Mutharacha Mutharasa Muttarsa mutharasi Mudduraja Muddhuraju Muddhuraja Muddhuraj Mutharasi Muthuraja Muthuraja Muthuracha Mutharayar Mutharaiyar Mutharasan Mutharayan Mutharaiyan Muttiriyar Muthiriyar Muthariyar Muttiris Muthuraja Muthuraya Muthurayar Mutharaya Mutharayar Muthrayar Mutharaiyar Muthurayan Mutharayan Muthrayan Muthurajan Muthurasa Muthurasar Muthuracha Kudiyanavar Subcastes Araiyar Bharatava Valaiyar (Paratava Valayar) Irular Kavalgar Kannappa Kula (Valmiki) Kudiayanavar Muthuraja Muthuraja Naidu Muthiriya Muthiriya Naidu (Gavara) Muthiriya Naicker Muthiriya Moopar Moopar Moopanar Muthiriya Urali Gounder Muthiriya Rao Pillai Palayakara Palayakkaran Palayakkarar Palayakara Naiker palaykara Naidu Servaikkaran Talaiyari Etymology Muthu means " Pearl" and Raja means "King", so Mudhiraj means king of pearls; Mudhiraj means king of pearls; Koli means a spider (One who spins a web or one who weaves a net, and hence the fisherman, who weaves the net, is also called a Koli. It also means fisherman, presumably because the fisherman makes and uses a net to catch his prey as a spider his web). Bil means bow, which describes their superiority in archery. History The ancient King Mandhata, whose reputation spread far and wide throughout India and whose stories of valor and yajna were described in the stone carvings of Mohenjo Daro, belonged to this tribe. The king was a great warrior ( Mahan joddha )and the city's original name " Mahan-Joddha-Oor" seems gradually modified to Mohenjodaro. The author of the Ramayana , Valmiki , is from this community. This is way they are known as Valimikis in some parts of India. Shabari, who offered Sri Rama and Sri Lakshmana half-eaten 'ber' when they were searching for Sita Devi in the forest was a Bhil. Sri Rama appears in a Bhil myth where there has been a flood that wiped out humanity and Rama suggests how it can be repopulated [1] . Veda Vyas, the writer of great epic Mahabharata was son of Satyavathi of Koli community and a Brahmin Rishi. The first wife Ganga Mata and the second wife Satyavathi of Shantanu of Mahabharata were the daughters of Kolis chiefs. Thus the great warrior Bheeshma , Pandavas and Kauravas were part Bhil. This was the hidden reason why Arjuna could hit a fish with his arrow to win Draupadi in swayamvara. Ganga and fish are the symbols that are related to Kolis. The Mahabharata tells the story of Eklavya , a Bhil who surpassed the skill of Arjuna only to be suepressed by his guru . Lord Gautama Buddha 's mother and wife belong to Koli community. Maharishi Matanga was another Hindu sage that became a Brahmana . Sant Kabir, a weaver by trade, ended several Brahmana . Sant Kabir, a weaver by trade, ended several of his 'bhajans' as 'kahet kabir kori' was a self-confessed Koli. Purandara das, who was one of the greatest Carnatic singers and poets of Karnataka, was from Kabbaliga caste. The Kabbaligas claim that they are Mudiraj people settled in Karnataka. Their main profession is fishing and are also known as Bestha / Gangaputra. They are a variant of Kolis of Karnataka / Maharashtra. The story of Purandara Das reveals that he migrated from Maharashtra to Hampi and belonged to Koli (Naik) community.

MUTHARAIYAR LEADER A.VENKATACHALAM PROFILE

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ADMK Former Minister Venkatachalam Murdered (Constituency - Alangudi) Post under National A. Venkatachalam (Tamil: அ. வெங்கடாசலம்) is a former MLA from Alangudi, Tamil Nadu; he represented the constituency for five year terms starting in 1984 , 1996 and 2001. During this time, he was also the Minister for Tourism in Chief Minister J. Jayalalitha's cabinet. He is from Vadakadu village, located in the constituency. Details of Venkatachalam Born September 15 , 1955 , Pullachi Kutiyiruppu Vadakadu, Tamil Nadu, India Children - 3 sons Occupation - Politician Religion - Hindu Mudiraju Constituency - Alangudi MLA 1984 –1989 , 1996–2001 ,2001–2006 In 1996-01 Election Venkatachalam win Independently.Former AIADMK Minister A Venkatachalam (55) was hacked to death by an unidentified gang at his residence at Mangadu village near Alangudi in Pudukottai District last night ( Thursday). According to the Pudukottai police Mr Venkatachalam was at his residence when the gang came in a van and attacked him with deadly weapons and fled. A six member gang wore masks on their faces, eye witness claims. Neighbors rushed him to a private hospital, but he succumbed to his injuries, police added. The body was sent to Government Headquarters Hospital here for post-mortem, police said. Mr Venkatachalam had represented Alangudi consitutuency in the Tamil Nadu Assembly three times in 1984 , 1996 and 2001. He was an AIADMK MLA in 1984 when MGR was the Chief Minister and 1996 he was denied party ticket by Jayalalitha, but contested as a indipendent candidate and got elected. However, in 2001 , Venkatachalam was readmitted in the party and contested as party candidate and won the election. Subsequently, he was made as Tourism Minister by Ms Jayalalithaa He is survived by his wife and three sons. Police suspect that previous enmity might have been the reason behind the murder. Tension prevailed in different parts of the district, especially at Vadakadu and Mangkadu as the followers of Venkatachalam resorted to road roko agitations protesting against the killing. Police made elaborate bandobust arrangements and posted intensive patrolling in the troubled village to maintain peace, police said.

QUEENS

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01. Ganga (Koli ) 1 st Wife of King Shantanu <-- Click 02. Satyavathi Koli) - 2 nd wife of King Shantanu <-- Click 03. Jalkari Bai, an Associate of Jhansi Rani <-- Click 04. Rani Abbakka Devi, a bunt Jain Queen <-- Click 05. Rani Rudrama Devi of Kakatiya Dynasty <-- Click 06. Rani Keladi Chennamma of Keladi Dynasty <-- Click 07. Queen Perumbidugu Perumdevi <-- Click 08. Queen Paliyili Siriya Nangai <--

MOST FAMOUS MUTHARAIYAR KINGS

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01. Erikal Mutthuraju <-- Click 02. Kuvavan Mutharayar <-- Click 03. Perum Pidugu Mutharaiyar <-- Click 04. Kamban Arriyan <-- Click 05. Elugu Rayudu <-- Click 06. Saluva Narasimha Raya <-- Click 07. Raja Venkatappa Nayaka of Shorapur <-- Click 08. Naga Nayaka of Kondanna near Pune <-- Click 09. CholaMuttarayan - Army General of Rajendra Cholan <-- Click 10. Vira Narasimha <-- Click 11. Srikrishna Devaraya <-- Click 12. Pam Nayak of Sagar Kingdom, Shimoga, Karnataka <-- Click 13. Umaji Naik - A Bedar freedom fighter from Purandhar <-- Click 14. Shivamara Muttarasa- Western Ganga king <-- Click 15. Kampila Raya <-- Click 16. Sangama Raya <-- Click 17. Hakka Raya & Bukka Raya <-- Click 18. Pratapa Rudra Deva <-- Click 19. Maran Kuvavan (Perumbidugu -I) <- - Click 20. Suvaran Maran (Perumbidugu -II) <-- Click 21. Vali & Sugreeva <-- Click 22. Veera Pandya Katta Bommana <-- Click 23. Mudduraja of Kodagu -A Valmiki Nayaka <-- Click 24. Mudduraja of Hadinadu - A Greatgrandson of Singadepa Chola <-- Click 25. Emperor Mandhata of Mohenjo- Daro period <-- Click 26. Anjadaperumal Muttarasar - A Madura Pandya King <-- Click 27. Killivalavan -A Chola Mutharaya King <-- Click 28. Karikala Cholan - Chola King <-- Click 29. Rajendra Cholan - A chola King <-- Click 30. Baddiga Amoghavarsha - A Rastrakuta King <-- Click 31. Sattan Maran -A Mutharaiyar King <-- Click 32. Kuvavan Sattan - A Bana Muttarasar King <-- Click 33. Sripurusha - A Ganga Muttarasa King, Karnataka <-- Click 34. Vaidumba Mutturaja & Gandara Mutraja <-- Click 35. Tondemana Muttarasa <-- Click 36. Tanaji Malusare -A General of Chatrapathi Shivaji <-- Click 37. Maharana Pratap Singh A King of Udaipur <-- Click 38. Ekalavya - A King of Bhil - Erukula tribe <-- Click 39. Muttaniraja of Sri kalahasthi - A Muttu Raja king <-- Click 40. Puli Devar - One of the first freedom fighters <

01. WESTERN GANGA DYNASTY :

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01. WESTERN GANGA DYNASTY : The Ganga Muttarasa regime seems set started with Shivamara and attained political importance with Sripurusha, the grandson of Shivamara and then declined with Shivamara, the son of Sripurusha. Rachamalla was another Ganga Muttarasa who ruled ganga country after Shivamara. Advantage had been taken of the confusion into which South India was plunged on the fall of he Badami Empire by a prince of Ganga race by name Sivamara (Muttarasa). He was the hereditary ruler of what was known as the "Kongal Nad Eight Thousand". There are records in Mysore which may be assigned to him, one of which mentions him solely by name, without any regal title of any kind. But uses a technical expression which stamps him as holding a rank and authority considerably greater that those of any more local Governor, and others which speak of him as the " Konguni King", a term applied to all his successors. His date has been tentatively fixed as 755-765 A.D.Western Ganga Kings ( 350-999) Konganivarman Madhava ( 350 - 370) Madhava ( 370-390) Harivarman ( 390-410) Vishnugopa ( 410-430) Madhava III Tandangala ( 430-469) Avinita ( 469 - 529) Durvinita ( 529 - 579) Mushkara ( 579 - 604) Polavira ( 604 - 629) Srivikrama ( 629 - 654) Bhuvikarma ( 654 - 679) Shivamara I ( 679 - 726) Sripurusha ( 726 - 788) Shivamara II ( 788 - 816) Rachamalla I ( 816 - 843) Ereganga Neetimarga ( 843 - 870) Rachamalla II ( 870 - 907) Ereganga Neetimarga II ( 907 - 921) Narasimha ( 921 - 933) Rachamalla III ( 933 - 938) Butuga II ( 938 - 961) Marulaganga Neetimarga ( 961 - 963) Marasimha II Satyavakya ( 963 - 975) Rachamalla IV Satyavakya ( 975 - 986) Rachamalla V (Rakkasaganga) ( 986 - 999) Neetimarga Permanadi (999)

09. DANDANAYAKA MUDDARASA RELATED INSCRIPTIONS :

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09. DANDANAYAKA MUDDARASA RELATED INSCRIPTIONS : Miscellaneous Inscriptions in Kannada - Volume IX - part-I Chalukyas of Kalyani : The following inscriptional and other information shows that Mudiraj kings and chiefs in various capacities worked with Western chalukyas kings. No. 168 - (A.R. No. 96 of 1904.) - ON A SLAB SET UP TO THE SOUTH OF THE KALLESVARA TEMPLE AT BAGALI, HARAPANAHALLI TALUK, SAME DISTRICT - This is dated Chalukya- Vikrama year 28 , Subhanu, Pushya, ba. 10. Sukravara, Uttarayana -sankranti, Vyatipata corresponding to A.D. 1103 December 25 Friday. It refers itself to the reign of the Chalukya king Tribhuvanamalladeva whose Dandanayaka, Muddarasa , is said to have made a gift of the toll-revenue on two loads of betle leaves per year for the service of the god Kalideva, after washing the feet of Sivasakti-Pandita, in the presence of the Mahajanas of Balguli. Out of the 12 panas thus granted 2 panas were given to the reader of the Puranas. No. 181 (A.R. No. 114 of 1913.) - ON A SLAB SET UP IN THE COURT-YARD OF THE BHIMESVARA TEMPLE AT NILAGUNDA, HARPANAHALLI TALUK, SAME DISTRICT - This is dated Chalukya-Vikrama year 35 ( current), Vikrita, Bhadrapada, ba. 11 , Adivara, Uttarayana-Sankranti (error) corresponding to A.D. 1110 September 11 , Sunday, in the reign of the Chalukya king Tribhuvanamalladeva who was ruling from Kalyana. His Dandanayakas, Anantapalayya and Muddarasa who were in charge of the toll-revenue, made a gift of a portion of the tolls for the service of the god Bhimesvaradeva at Nirgunda. The record is damaged.No. 183 - (A.R. No. 459 of 1914.) - ON A SLAB SET UP IN FRONT OF A HOUSE, SOUTH OF THE KALLESVARA TEMPLE AT SOGI, HADAGALLI TALUK, SAME DISTRICT - This is damaged and dated Chalukya-Vikrama year 35 , Vikrita, Pushya, su. 13 , Adivara, Uttarayana -sankranti, Vyatipata corresponding to A.D. 1110 December 25 Sunday. It refers itself to the reign of the Chalukya king Tribhuvanamalladeva. It states that the Dandadhipati Muddarasa or Muddaraja made some grant for the tank Nagasamudra near Soge. Muddarasa = Muddaraja (1.3) Bombay-Karnataka Inscriptions - Volume XI-Part-II - Tribhuvanamalla Vikramaditya VI: No. 120 (B.K. No. 214 of 1926-27)- Yeribyateri, Ron Taluk, Dharwar District- On A Stone Set Up In Front Of The Temple Of Ramalinga - This much damaged inscription belongs to the reing of Tribhuvanamalla-Permadideva ( Vikramaditya VI). It refers to a subordinate who belonged to [Papakalla-kula] and records a gift to the gof of Balera Jogesvarada Mulasthana and to the god Bolesvara. It entions Chavunda-Gavunda, Joma-Gavunda, Joga-Gavunda and Jakkeyabe. The record is date Saka 968 , Parthiva, paushya, su. [2 ], Sunday, Uttrayanasankramana. In Parthiva, the sankramana fell not on Sunday but on Tuesday (=December 24 , A.D. 1045). But in the previous year, i.e., Tarana, it fell on Sunday, Paushya, su. 1 + Sunday, December 23 , 1044 A.D. The latter appears to be the more probable date of the record. Since the date falls during the first year of the reign of Trailokyamalla Somesvara I, the father of Vikramaditya VI, it is not possible to account for the imperial titles applied to the latter as early as A.D. 1044.No. 180 (B.K. No. 268 of 1927-28) - Kop, Bagalkot Taluk, Bijapur District On A Slab Lying Behind The Temple Of Durgavva - This mutilated record belongs to the period of Vikramaditya VI and mentions Perggade Muddarasa , who is described as endowed with the office of the Mahamatya (a great minister). It mentions rajadhani Vikramapura. We know from inscriptions that Arasibidi in the Hungund Taluk of the Bijapur District, was knows as Vikramapura and as the secondary capital of the Western Chalukyas. Since a portion of the inscription is chiselled away, it is nt possible to make out the object of the record. The inscription bears the date Chalukya- Vikrama year 10 , Krodhana, Ashadha, su. 1 , Wednesday, Dakshinayana-sankranti. Its English equivalent is A.D. 1085 , June 25 , Wednesday; .82. Perggade = headman Officials at the local level were the pergade, nadabova, nalagamiga, prabhu and gavunda.[ 49 ] The pergades were superintendents from all social classes such as artisans, gold smiths, black smiths etc. The pergades dealing with the royal household were called manepergade (house superintendent) and those who collected tolls were called Sunka vergades. In the annals of temple history, many Perggades spokesmen of Dharma Daivas carved out their names by dint of labour of hands, piety of souls, brilliance of minds and benignity of hearts. The Perggades, as ordained became hereditary representatives of the Dharmadevathas, and every Perggade deeming it his most sacred duty contributed his best to making the small shrines rise into gigantic world famous institutions through an infinite variety of ministrations they introduced from time to time.Tribhuvanamalladeva - Of Vikramaditya VI, also known as Vikramarka and Vikramanka and having the titles Permadi and Tribhuvanamalla, we have a number of inscriptions in this district. Though his reign is taken to begin from 1076 , we have an inscription at Hulegondi near Chitradurga,72 dated 1074 , giving the full Chalukya royal titles to Tribhuvanamalladeva (Vikramaditya). There have, however, been found in the Chitradurga district two inscriptions, both dated 971 and belonging to Taila's father Vikramaditya.

09. DANDANAYAKA MUDDARASA RELATED INSCRIPTIONS :

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07. PERUMBIDUGU MUTTARAIYAR RELATED INSCRIPTIONS :

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07. PERUMBIDUGU MUTTARAIYAR RELATED INSCRIPTIONS : Thiruttani and Velanjeri Copper Plates : Some of the important temples in Tanjore- Pudukkottai region are Thirumeyyam, Kudumiyamalai, Malayadipatti, Kunnandar Koil etc. In Thirumeyyam an early inscription is that of a Pallava feudatory Videlvidugu Vilupperadiarasan also known as Sattan Maran. In Kudimiyamalai, an inscription of Aditya, dated in 20 th year (890 A.D.) mentions Perumbidugu Muttarayar's wife Nangai making gifts. The connection of this Perumbidugu Muttarasa with the Pallavas is obvious from the title. In Kunnandar Koil we have an inscription of Pallava Nandi. The Malayadipatti cave temple was excavated by Videlvidugu Muttaraiyan in the reign of Pallava Dantivarman. The Muttaraiyars mentioned in Sendalai Pillar were feudatories of the Pallavas is also known. It is clear that in all these important places in Tanjore- Pudukkottai, the Pallava power and impact were very much effective in the 9 th cent. A.D. It has been shown that these Muttaraiya chieftains were active both in the Kanchipuram and Tanjore-Pudukkottai regions. It would show that the Pallava art of the Tondaimandalam region, very much influenced the Muttaraiya foundations. Also the Irrukkuvel-Ilangovel family were the feudatories under the Pallavas, active in Thiruvorriyur region and Pudukkottai regions as seen by the presence of Videlvidugu Ilangovelan. SOUTH INDIAN INSCRIPTIONS - VOLUME XIII - INSCRIPTIONS OF RAJAKESARIVARMAN - No. 288 - (A.R. No. 314 of 1904.) - Kudumiyamalai, Pudukkottai State, Melaikkoyil Temple - The inscription registers a gift of 7 ï¿ￂ kalanju of gold for a perpetual lamp in the temple of Tirumulattanattu-Perumanadigal at Tirunilakkunram by Nangaiyar-Nangai Dayanidiyar, the wife of (the chief) Perumbidugu-Muttaraiyar on behalf (in memory ?) of Nangai Vikkiramakesariyar, thedaughter of Muttaraiyar Nambi Manatongalar. This is also evidently a record of Aditya I like No. 287 above.No. 288 from Kudimiyamalai mentions two local chiefs by name Perumbidugu- Muttaraiyar and Muttaraiyar Nambi Manatongalar , both evidently close relations of each other. Nangaiyar Nangai Dayanidhiyar , the wife of the former, is said to have made a gift of a lamp to the temple on behalf of Nangai Vikramakesariyar , the daughter of the latter. Perhaps of the same family and having jurisdiction over a tract of Ramanathapuram was Marpidugu Tirukkottiyurkalvan Makalan Anai-udaiyan (No. 299) who figures as a donor to the temple at Tiruppalanam in the 22 nd year of the king's reign. The Muttaraiyar chiefs after being dispossessed of their domain by the Cholas seem to have settled down as their vassals and continued as such under the successive kings. We have seen two chiefs Perumbidugu Muttariyar and Muttariyar Nambi Manatongalar mentioned in a record of Aditya I in the previous Volume (Volume XIII, No. 288). Two more chiefs are met with in the inscriptions of the present collection. No. 61 from Udaiyargudi dated in the 3 rd year of the king records a gift of god for a lamp in the temple by a lady named Panchavan-Mahadevi who is called the araisi of Arayiyan Mahimalayan alias Parantaka-Muttaraiyan. From the other epigraph, dated in the 13 th year of Parakesari (No. 331) , we learn that a certain Araiyan Sankaranarayanana alias Sola-Muttaraiyar built a temple to Sri Kailayattu-Alvar at Govindaputtur with due provision made by endowments of Land for daily and special worship to the god.No. 117 from Palur near Tiruchirappalli is dated in the 5 th year of rajakesarivarman. The mention of a lunar eclipse in the month of Kanya enables us to fix the year as A.D. 954 or 955 in both of which there was a lunar eclipse, one on September 15 and the other on September 4 , and which may correspond to the 5 th year of Gandaraditya. It records an endowment of land to a temple at Tiruppaluvur by Mahimalaya Irukkuvel alias Parantakan Virasolan. The same person is mentioned in No. 23 from Kudimiyamalai near Pudukkottai, dated in the 3 rd year of the king, wherein a cavalier of his by name Sandaiyan figures as a donor of some cows to the temple. Irukkuvel or Ilangovel was a title assumed by the chiefs of Kodumbalur who, like the Muttaraiyars of Tanjore , were subordinates of the Cholas since the time of Aditya I and throughout Parantaka I's reign ( see e.g., Nos. 258 , 316 , 318 and 358 of 1903) , but it is hard to fix up their genealogy with theavalable material. Mahimalaya should have been a member of this dynasty of chiefs. The Sendalai records attribute a victory at Kodumbalur to Perumbidugu Suvaran-Maran ( first half of 8 th century), a Muttaraiyar chief, who is mentioned as having defeated the Pandya-s and the Chera-s. It is not known whether these were two different battles or only two different but contradictory versions of the same war. After the famous battle of Thirup-purambiyam (880 AD), wherein the Chozha-s inflicted a crushing defeat on the Pallava-s and the Pandya-s, the territories of the Muttaraiyar-s and the Irukkuvel-s came under the Chozha-s. The monuments and inscriptions of this period (6 th-9 th centuries AD) relate to the Muttaraiyar-s, the Irukkuvel-s, the Pandya-s and the Pallava-s.The inscriptions in these areas often indicate matrimonial relations among the various kings ï¿½ the Pandya-s, the Muttaraiyar-s, the Irukkuvel-s, the Pallava-s and the Chozha-s

06. SATTAN MARAN RELATED INSCRIPTIONS :

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06. SATTAN MARAN RELATED INSCRIPTIONS : South Indian Inscriptions - Inscriptions collected during the year 1906 An inscription (No. 402) on a stone set up in the Satyagirinatha temple at Tirumaiyam engraved in characters of about the 9 th century A.D. belongs to a Muttraiyar chief. It registers a grant probably of some land and village Andakaudi with the Karanmai- miyatchchi for the renovation of Paudukkuppuram and for the maintenance of the central shrine and as unnaligaippuram, respectively, by perumbiduguperundevi the mother of Videlvidugu Vilupperadiaraisan alias Sattan Maran. He was member of the Mutturaiyear family, who got the title Videlvidugu after Pallava Nandivaraman, probably as a subordinate. Shri K.G. Krishnan has identified Perumbidugu Perundevi as the queen of Cattan, the earliest known member of this Muttaraiyar family and has said that these chiefs had added to their official or dynastic designations the titles like Videlvidugu and Perdumbiduga (studies in South Indian History and Epigraphy, Vol. I, pp- 133 ff). An eighth century inscription at Pallikonda Perumal shrine speaks of Perumbidugu Perundevi, mother of local chieftain Chattan Maran, renovating the temple and giving the town of Andangudi for the temple. Other renovations have not been recorded. The carving was similar to those in Mahabalipuram and inscriptions confirm that this part of the temple was built by the Pallavas and later developed by the Pandyas, Nayaks and the Nagarathar Chettiars.Rock-cut Vishnu temple (Satyamurthi Perumal temple) :This cave temple dedicated to Vishnu is a Muttaraiyar excavation as attested by an inscription recording the renovation of the temple and an endowment by Perumbidugu Perumdevi, mother of Sattan Maran also called Videlvidugu Viluperadiaraiyan , a contemporary and vassal of Pallava king Nandivarman II Pallavamalla (AD 731-796). Nevertheless, the temple is slightly older and dated to closing decades of seventh century. The temple consists of an ardha-mandapa in front of a rectangular sanctum. In the sanctum there is beautiful and vibrant depictions of Anantasayi Vishnu recumbent on the serpent Adisesha with Lakshmi seated on his breast. He is being shown surrounded by other deities like Garuda, Chitragupta, Markandeya, Brahma, the Devas, the Vasus, and the Kinnaras. There are two demons near the feet of the gods and sheltered there is Bhudevi. Tirumangai Alvar, a Vaishnava saint of 8 th cenutury AD had sung about this deity. There are number of other structures in the complex of later periods. Some of the bronzes, now preserved in the temple, dates back to 8 th-9 th century AD.

05. INSCRIPTIONS RELATING TO ILANGOVATHI MUTHARAYAR :

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ILANGOVATHI MUTHARAYAR : There is an inscription at the base of the dwarapalaka statue at Vijayalaya Choleeswaram which clearly states that the original temple was built by Ilangovathi Mutharayar (alias) Chathambuthi which was damaged by rain and the same was rebuilt with granite stones by Mallan Vithuman Mutharaya king in 886 A.D. This is a clear evidence that the temple was in existence prior to Vijayalaya chola, though at present the temple is called Vijayalaya Choleeswaram. The temple Vijayalaya Chozhisvaram is a marvellous piece of art built by a Muttaraiyar chief, Ilango Adi Araiyan . This is inferred from an inscription under one of the dvara-palaka- s. The inscription says that the temple was originally built by one Sembudi, also called Ilango Adi Araiyan , and that is suffered damage by heavy rains and was repaired by one Mallan-viduman also called Tennavan Tamil Adi Araiyan . Ilangovathi Mutharayar = Ilango Adi Araiyan = Chathambuthi = Sembudi Mallan Vithuman = Mallan-viduman = Tennavan Tamil Adi Araiyan This name was referred to, for the first time, in a 13 th century, Mara-varman Sundara- pandya inscription and it has survived obscuring the fact that the temple was erected by the Muttaraiyar-s. As far as the dating of the builder Ilango Adi Araiyan is concerned there are two opinions. Some are of the opinion that he belonged to the time of the Pallava king Nandi-varman II or even to that his predecessor (8 th century AD). Other experts opine that he belonged to the time of Vijayalaya Chozha (second half of 9 th century AD). This is an interesting Muttaraiyar temple constructed in Vesara style and with ashta- parivara-s. The west facing main shrine would have been at the centre of a large courtyard and surrounded by the eight sub-shrines within the courtyard. These sub-shrines are in various stages of ruin. The complex is surrounded by a prakaram.The Vijayalaya Choleeswaram in Narthamalai, though so called under the name of the founder of the Chola dynasty of Thanjavur, is a fine example of Mutharayar style of construction and indeed a forerunner of the magnificent temple at Gangaikondacholapuram built by Rajendra Chola. The first and second thala (base) of the temple vimanam is square in shape while the third is circular (vasara) and the griva and Sikhira also are circular. The dwarapalakas at the entrance of the temple are beautifully decorated. The temple as well as the six shrines and one upto the foundation level around the temple are all built with granite stones. About 15 years ago, the Archaeological survey of India had restored and re-built the dilapidated parts of the temple complex in a brilliant manner keeping to the original style which exhibits the pioneering efforts of the Mutharayars. The Muthumariamman temple at Narthamalai is perhaps one of the most important and popular temples drawing tens of thousands of devotees during the annual festivals in the temple. Narthamalai is one of the finest examples of the cultural and sculptural heritage of the ancient days, and one should acknowledge with gratitude the excellence of the Archaeological Survey of India in maintaining these structures after restoration.Narthamalai came under the sway of the Mutharayars from 7 th to 9 th century who were the vassals of the Pallava kings of Kanchi and Pandya kings of Madurai and was later conquered by the Cholas of Thanjavur. The Mutharayars according to the available information had their headquarters at Nemam near Tirukattupalli and held their sway over Tiruchi, Thanjavur and Pudukottai regions until the emergence of the mighty Cholas of Thanjavur. Narthamalai, a heritage complex, consists of nine small hillocks - Melamalai, Kottaimalai, Aluruttimalai, Kadambarmalai, Perayarmalai, Uvakkanmalai, Manmalai, Bommattimalai and Ponmalai and the shrub forests surrounding the same is a habitat for peacock, deers etc. This is so because a large part of the region comes under the forest reserve area. According to mythology they were parts of the Sanjeevimalai carried by Lord Hanuman during the war between Rama and Ravana.Keeranur: It is about 30 km from Pudukottai on the way to Thiruchirapalli. It was an important locality in the middle ages. The Uthama Nathaswami temple here has a Mutharaya edifice . The temple has epigraphs of the Cholas and Vijayanagar.

02. KADUVETTI MUTTARASA RELATED INSCRIPTIONS :

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No. 5 - (A.R. No. 542 of 1906.) - ON A SLAB SET UP OUTSIDE THE SOMESVARA TEMPLE AT PUNGANURU, PUNGANUR ZAMINDARI, CHITTOOR DISTRICT - This undated inscription records the gift of a wet land of a Kanduga os spwomg capacity, (to the family of ) Kalianiga Kandanarayana who died after slaying nine thieves when the Bana king Vijayaditya Prabhumeru was ruling over Vadugavali twelve-thousand province and east of Manne and Kaduvatti-Muttarasa had come to raid Koyatur. No. 6 - (A.R. No. 327 of 1912.) - ON A SLAB SET UP IN A FIELD AT KARSHNAPALLE, PUNGANUR ZAMINDARI, CHITTOOR DISTRICT - This is not dated and refers itself to the reign of the Bana king Banarasa, who was also in charge of the Ganga six-thousand province when Ballaha i.e., the Rashtrakuta king led a campaign against Kaduvetti ( Muttarasa ), for not paying tribute. On this occasion a certain servant of Banatattaran, himself a s ervant of Vijayitta, while returning on a horse near Kuntiala, died after slaying Ganamurti. Since the characters of the record are of the 9 th century A.D. it may be assigned to the time of Vijayaditya II.03. TONDEMANA MUTTARASA RELATED INSCRIPTIONS : South Indian Inscriptions - Chalukyas of Badami Inscriptions - Miscellaneous Inscriptions in Kannada - Volume-9- part1 : No. 52 - ( A.R. No. 734 of 1919.) - ON A SLAB SET UP NEAR THE ISVARA TEMPLE AT NAGARURU, ALUR TALUK, BELLARY DISTRICT - This is not dated and is little damaged. It refers itself to the reign of the Chalukya king . . . ditya and records the grant of some land by Nagamangala. Mention is also made of Tondemana Muttarasa. go TOP 04. KAMBAN ARRIYAN RELATED INSCRIPTIONS : South Indian Inscriptions Volume_12 - Vyaghrapurisvara -Pallava Inscriptions : No. 40 - ( A. R. No. 541 of 1905) - Tiruvellarai, Lalgudi Taluk, Trichinopoly District.On the margin of a well called 'Nalumulaikkeni' - This inscription records the construction of a well called Marppidugu-Perunkinaru at Tennur in Tiruvellarai by Kamban Araiyan, the younger brother of Visayanallulan of Alambakkam, in the 4 th year of Dantivarman. The well is designed in the for of a svastika and it is reached by a flight of steps from each of the four directions. Published in Epigraphia Indica, Vol. XI, p. 157. No. 37 - ( C. P. No. 5 of 1922-23) - Pattattalmangalam grant of Nandivarman: 61 st year - Like the previous record, this is also engraved in Grantha and Tamil characters. It is dated in the 61 st year of Vijaya-Nandivikramavarman and registers a grant of 16 veli of land, which, together with the 24 veli granted previously, was constituted into a village under the name Pattattalmangalam and given to a number of Brahmanas at the instance of Mangala- Nadalvan, an officer of the king. The ajnapti of the grant viz., Vijayanallulan of Alappakkam is identical with the person of the same name figuring in an inscription of Nandivarman at Tiruvellarai in the Trichinopoly district. The engraver of the grant was Sri-Dandi, son of Videlvidugu Pallavap-peruntachchan of Aimpanaichcheri in Kachchippedu. Published in Epigraphia Indica, Vol. XVIII, pp. 120 ff.

01. SRIPURUSHA MUTTARASA RELATED INSCRIPTIONS :

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01. SRIPURUSHA MUTTARASA RELATED INSCRIPTIONS : For more details about Sripurusha Muttarasa and the related kings, readers may kindly like to go through the separate page on KINGS in this website. Sripurusha was a famous king of Western Ganga Dynasty who assumed the title of Muttarasa. Sripurusha was a Western Ganga Dynasty king and ruled from 726 - 788 C.E. From the Javali inscription it is said that Sripurusha ruled for 62 years. He had marital relations with the Chalukyas and used titles Rajakesari, Bhimakopa and Ranabhajana. A warrior and a scholar, he authored the Sanskrit work Gajasastra. Devarahalli inscription calls Sripurusha Maharajadhiraja Paramamahesvara Bhatara. Salem copper plates of Sripurusha and a few other plates of these rulers were very useful in reconstructing the history of medieval Kongu. As per these plates it is known that a contest with the Pandyas of Madurai over control of Kongu region ended in a Ganga defeat, but a matrimony between a Ganga princess and Rajasimha Pandya's son brought peace helping the Gangas retain control over the contested region. Vikramaditya again invaded the Pallava kingdom after 735 , aided by the faithful ally, the Western Ganga King Sripurusha who joined the Chalukyas in this expedition. The earliest mention of this invasion are in the Narwan plates issued on 21 st December 741 or 742.or 742. In the several inscriptions and writing we get various reference to the royal patronage extened to Sravana-Belagola by Ganga monarchs. The earliest of the Ganga records refer to the erection of a Basti or Jaina temple by King Sivamara II, the son of Sripurusha ( 726 � 776 A.D.). Many inscriptions also refer to king Marashimha ( 961-974 A.D.,) the doyen of the Ganga family. He was monarch in every sense of the term and he has been described in the inscriptions with many a sonorous title like, 'Dharmavatara' ( i.e. religion incarnated), 'Ganga-Chudamani' (i.e. crest-jewel of the Gangas), 'Gangasimha' ( i.e. lion among the Gangas) , etc. All these indicate the respect the commanded in his own life-time, and the seems to have fully deserved all these appellations. He also performed the anointing ceremony of the Rashtrakuta king, Indara, III, thereby indicating his political power. The inscription mentions that he always maintained the doctrine of Jaina and erected Basti and Manas tembhas at various places, and the inscription ends with the statement that he relinguished the sovereignty and, keeping the yow of 'Sallekhana' for three days in the presence of Ajita-Bhattaraka died at Bankapura in 974 A.D. Thus he exhibited the classic example of singular devotion to his faith and fully evoked the admiration of his contemporaries. The result is seen in the erection in the year 981 A.D. of the colossal image of Gommatesvara by his general Chamunda-Raya at Sravana-Belagola, which is in itself a monument to the zeal of the Jainas during that great age.Inscription No. 37 merely refers to the illustrious Ganga family and in the inscription No. 378 there is a reference to a fierce battle between the Ganga and the Cholas. Inscription No. 69 states that Gopanandi caused the Jaina religion, which has become weak, to attain the prosperity and fame which his formerly enjoyed during the time of the Ganga kings. The inscription No. 67 mentions in a poetical way the help received by the founder of the Ganga dynasty from the Jaina teachers Acharya Simhanandi in establishing his power. There are also other inscriptions and literary works which refer to Acharya Simhanandi as the founder of the Ganga kingdom. An 8 th century AD copper-plate Grant issued by the Ganga emperor Sripurusha mentions Gudalur and environs as containing lands fit for cultivation of rice and grains, garden lands and forest lands fit for the cultivation of drugs or pepper and as including fourteen villages. The 771 Salem plates of Sripurusha and the Koramangala grant however indicate the Kongu region remained in Ganga control. Salem copper plates of Sripurusha and a few other plates of these rulers were very useful in reconstructing the history of medieval Kongu. The Agali grant and Devarahalli inscription calls Sripurusha Maharajadhiraja Paramamahesvara Bhatara

Mudiraja

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present day Tamilnadu and Kerala regions. The word MUDIRAJA is a combination of two separate words i.e. MUDI and RAJA. It is well known to the entire world that RAJA or RAJU means a KING. The word RAJA clearly indicates that the people of this caste basically belong to Kshatriya block in the society. The people of Kshatriya, who belonged to ruling class in the feudal society had a wide and general acceptance of the public as rulers due to their inborn natural quality to fight enemies and administer the society. Mudi + Raju => Mudiraju Mudi + Raja => Mudiraja The meaning of MUDIRAJU : Every one knows that RAJU means KING, but very few might have really bothered to know the true meaning of MUDI. The word MUDI is one of the common and root words in most of the Dravidian languages of South India i.e. Tulu, Telugu, and Kannada. The word MUDI means ADHI or MAHA in Sanskrit language and GREAT in English language. MUDI = ADHI (Sanskrit Language) MUDI = MAHA (Sanskrit Language) MUDI = GREAT (English Language) MUDI = ADHI = MAHA = GREAT RAJA = RACHA = RAJU = KING MUDI RAJAS = ADHI RAJAS = MAHA RAJAS = GREAT KINGS The Mudirajas and their variants who ruled South India in the name of Vijayanagar empire came to be known as Maha Rayars ( Maharayars and Mutharayars ) The Analysis of word MUDIRAJU : The meaning of the word MUDI can be understood quite clearly and easily by analyzing the following few Telugu words, which are widely being used by most of the common people in day- to-day life. Manumadu => Grandson Thaatha => Grandfather Manumadu (Telugu) => Grandson (English) Mudi Manumadu (Telugu) => Great Grandson ( English) Mudi Manumadu => Mudi + Manumadu => Great + Grandson =>Great Grandson Thaatha (Telugu) => Grandfather (English) Mutthaatha (Telugu) => Great Grandfather ( English) Mutthaatha => Mudi + Thaatha => Great + Grandfather => Great Grandfather So, it becomes very clear from the above analysis that the word MUDI means GREAT. MUDI = ADHI = MAHA = GREAT MUDIRAJA = ADHIRAJA 04. MUTHURAJA:MUTHU => PEARL RAJA => KING MUTHURAJA => PEARL like KING => KING as great as PEARL The MUDIRAJAs , who defeated, uprooted and conquered the then great kings of outh Indian Peninisula not only grabbed their kingdoms but also grabbed their royal title ADHIRAJA and replaced it by MUDIRAJA for themselves. MUDIRAJA also has the same meaning as that of ADHIRAJA and they both mean GREAT KINGS. MUDIRAJA => MUTHURAJA< = GREAT KINGS BR> The word MUDIRAJA was a pure dravidian word and used in most dravidian languages even today. The word MUDIRAJA has the same meaning of ADHIRAJA. The MUDIRAJAS, who were believed to be the descendants of KALABHRAS were initially jains and then became buddhists when they became subordinate kings to Ashoka of Kalinga. They were well known for their anti-Brahminism tirade in South India and strong patronage to jainism and buddhism. The anti-Brahmin attitude of these Kalabhra kings might have prompted them to use the pure dravidian word MUDIRAJA instead of ADHIRAJA to designate themselves as the true and real GREAT KINGS of the South India in those days. In due course of time MUDIRAJA became the caste name for these GREAT KINGS and their descendants. ADHIRAJA (Sanskrit) =>GREAT KING (English) MUDIRAJA (Telugu ) =>GREAT KING (English) MUTHURAJA (Tamil ) =>GREAT KING (English) Mutharaya / Muthuraya / Maharaya: A careful study of inscriptions, endowments recorded by the epigraphists during the times of Vijayanagar empire, give us certain clues that these kings were most probably related to Mudirajas / Muthurajas of present day South India. It has been observed that there are many endowments and insciptions where many kings of Saluva, Tuluva and Araveedu dynasty who ruled Vijayanagar empire were referred as Maharayas. Maha => Muthu => Mudi Maharaya => Muthuraya => Muthuraja => Mudiraja Mutharayar => Muthurayar => Maharayar The kings of Vijayanagar who came under the influence of Brahminic culture with the decline of Buddhism in South India, were most probably referred by Brahman epigraphists as Maharayas to indicate the belongingness of these kings to the community of Muthurayas or Mutharayas. The words Mutharaya or Muthrayars were preferred and specifically selected words for use by most Buddhist empigraphists of South India who were anti-brahmin in their attitude and also wrote most of their religious texts in pure Tamil language. There was no difference in the community of kings who belonged to Muthuraya and Maharaya except that the Muthuraya kings were Buddhists by religion and the later Maharaya Kings accepted Brahminic Vaishnava path.

Muthuracha

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Mutracha : Muttaracha had a variety of modified names such as Muttirajulu, Muttarasan, and Mutratcha. The people of this caste is known by any one of these names in the Telugu speaking lands, and in the Tamil speaking country it is known as Muttirayan and also as Palaiyakkaran. The Muttarachas are a Telugu Caste ane they are most numerous in Krishna, Nellore, Kuddapah( Kadapa) districts of Andhra Pradesh and also North Arcot districts of Tamilnadu. The Muttaracha warriors were employed by the Vijayanagar kings to defend their country frontiers, and were honoured with the title of Paligars (Palaiyakkarans). The word Muthracha is derived from the Dravidian roots - Mudi and Racha. There is also another derivation is from Mutu Raja, which means a soveriegn of some part of Telugu country. They eat animal meat , fowl and drink liquor. Some of them eat pork. They do not eat beef. The use honorific titles such as Dora and Naidu. Mudi = Old or Ancient or Great Racha = King Dora = Lord or Sahib The people of this caste are numerous in Hyderabad, Madras. They are also found in some numbers in Chanda (Chandrapur ) district of Central provience (present Vidarbha region). In Chand they took to the profession of masonary. They are Talaris or watchmen in Telangana region of Andhra Pradesh. As servants they are considered very faithful and courageous. This may be one of the reasons why these people became well known as Bantlu. Bantu means servant and Bantlu means servants. Actually, they call themselves as Bantarasas or bant warriors. But because of their faithful services to the kings, the word Bant became synonymous to Servant.In the North Arcot district, they are in great numbers in Chendragiri taluk. They are found all over the district as the village taliaris or watchmen. Because of this reason, this cate is often called Taliari caste. They proudly call themselves as paligars, and in Chendragiri as Doralu (Lords), because several of the Chittoor Palaiyams (Villages governed by Paligars) were in possession of members of their caste. They seem to have entered the country in the time of Vijayanagar kings, and to have been appointed as its kavilgars ( Watchmen). The caste is usually esteemed by others as a low one. Most of its members are poor, even when they have left the profession of talaiari, and taken to agriculture. They eat in the houses of most other castes, and are not trammelled by many restrictions. In chendragiri $ they rarely marry , but form connections with women of their caste, which are often permanent, though not sanctioned by the marriage ceremony, and the offsring of such associations are regarded as legitimate. ( The Mutharacha men who used to live with women of their caste without marriage could possibly be the commando members of suicide squads employed by the Vijayanagar kings. )In Nellore, Mutrachas are known as hunters, fishermen, bearers, palanquin-bearers, and hereditary watchmen in the villages. Some times, Mutracha or Mutrasan is known as a sub-division of Urali, and a title of Ambalakkaran . Muttiriyan is a Tamil form of Mutracha, and appears as a title and subdivision of Ambalakkaran. It is also observed that Tolagari is recorded as a sub- division of Mutracha. The Tolagaris are stated to be a small cultivating caste, who were formerly hunters, like the Palayakkarars. Most of the Mutrachas are engaged in agriculture. In the Karnool and other Rayalaseema districts, Mutrachas used to collect winged white-ants (flyinf termites = usillu), which they store in large pots as an article of food after drying them in sunlight. They are said to make use of some special powder as a means of attracting these flying white ants, in catching which they are great experts. It is said that in some places, the relations between Mutrachas and Gollas (Velirs) are strained * . Both these warrior groups were chiefs in Kodumbalu region and had matrimonial relations too. On the occasions of marriage among the caste people of Madigas, some pan-supari is set apart for the Mutrachas, as a mark of respect.* This coud be due to the reason that Velirs helped Vijayala Chola in dislodging Mutharaya king Perumbidugu Muttarayan from the seat of Tanjore. At that time Velirs and Cholas were the subordinates of Pallavas, and the Mutharayas were the subordinates of Pandyas. Pallavas and Pandyas used to fight their proxy was using Cholas and Mutharayas. In consequence of the fact that some Mutrachas have been petty chieftains, they claim to be the Kshatriyas, and to be descended from Yayati of Mahabharatha.

MEANING OF MUDIRAJA, MUTHURAJA AND MUTHARACHA

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Vanachar => Vana(cha)r => Vanar This was perhaps the word used by invading Aryans to refer the native people who used to live in the Indian subcontinent covered with thich forests (dandakaranya).02. MUTHARACHA: The people of MUTHARACHA line of descendancy had their origins rooted with aboriginal Black Tribal Indians of central and South India. The thick central & South Indian forests, which were known as dandakaranya since the times of valmiky ramayana were the home land of several aboriginal Indian Tribes such as gonds, koyas and bhils. The people of these tribes, who had their genetic connection to Dravidian race ( Astro-African stock ), were greatly evolved in their socio- cultural practices and oriented their living based on principles of preservance of ecological and environmental balances. These aboriginal Indian tribals were mostly the Gonds, Koyas and Bhils who moved freely in the thick Indian forests and mostly known as VANARAs during the times of Valmiky Ramayana. Valmiky himself was a Bhil Raja and a dacoit turned Saint. The vanaras were well known in India and around the world due to their association with Maha veer Hanuman, who reached Srilanka with the aim of rescuing Sita, the wife of Srirama from the clutches of demon Ravana. Hanuman was the General / Army Chief of Vanara King Sugreeva of Kishkinda Kingdom. It was concluded by historians that Hanuman was a superman of Dravidian warrior race, who worshipped the good virtues of Srirama. Bhakt Sabari and Hanuman of Ramayana times, and Ekalavya of Mahabharat times were all from the bhil community of dravidian origin. The koyas, bhils and Gonds most probably belonged to telugu-tamil-kannada speaking areas of South India. The mother tongue of Vanaras was a dravidian language having a mixture of Telugu, Tulu and may also be Kannada.The aborginal people of Bhils, Gonds, and Koyas were one of the advanced civilizations in the Indian subcontinent before the arrival of Aryans from across Himalayas. Each village was a socio-political and admninistrative unit in Koya ( koliyan ) civilization and a group of villages was called MUTHA. Each MUTHA was ruled by kinship and their descendants in most organized and peacefull manner by transferring the ruling power to their next kin in the family hirarchy without giving any scope for struggle, death, destruction and wastage of valuable resources, which can other wise be used for common upliftment of the MUTHA. The people of kinship who used to rule MUTHA gradually evolved into warriors of ruling class known as MUTHARACHA. MUTHA => An administrative unit consisting of a cluster or group of Villages. RACHA => RAJA => RAYA => KING RACHA => One who rules or administers a MUTHA MUTHA + RACHA => MUTHARACHA => A class of People, who rules a MUTHA by kinship. The Mutharachas seems to be the descendants of the same aboriginal Indian Tribal people who came close to Aryan Kshatriyas after the great war between Sahasrarjuna and Parasurama. These people who became one with the Aryan Kshatriya kings to increase the strength of kshatriya races against brahmins developed matrimonial alliances and gave birth to a new race of hybrid Indo-Aryan kings, who proved to be more deadlier than the Aryan warrior kings.There is also one more distant possibilty for the origin of the name MUTHARACHA to be derived directly from word MUDIRAJA. The modification of the word MUTHARACHA from the word MUDIRAJA may be more of a grammatical in nature than any meaning. This can be explained from the combination of the follwing words : (1) Mudi + Thaatha => Mutthaatha = Great grandson (2) Mudi + Racha => Muttharacha > Mutharacha = Great kings Racha is a perfect Telugu word, which is some times used in place of Raja by both literate and illiterate people. Racha means Raja and it is very commonly used in villages by illiterate village people. Racha <=> Raja Bhils, Gonds and Koyas are one and the same aboriginal people of Indian subcontinent and from whom warrior people of ruling class such as Koyarajas, Gondrajas, Kalchuris, and Mudirajas came into existence due to continuously changing socio-politicals events on the advent of Aryan influx into the Indian subcontinent.

SUB CASTES

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GOUNDER : Gounders are a subsect of Muthurajas in Tamilnadu. There are two divisions in Gounder community - the Vettuvar and Vellalar. The Vettuva Gounders are militant and the other group is sophisticated and more amicable. Kongu Vellala Gounders are one of the earliest inhabitants of South India living in the North Western part of Tamil Nadu with agriculture as their occupation. Among the many other meanings the word "Kongu" has, the most acceptable ones are "honey" and " dense forest". The Kongu Velallas are a family oriented and clan oriented people. They are initially nomadics with less number of clans and gradually settled down in plains irrigating them by sheer had work and their clans increased over the years when they occupied more and more areas. The Vettuvas were their traditional rivals. Hunting is the main occupation of the Vettuvas. It is nothing but natural that the Vellalas had to face the resistance of Vettuvas in making the forest land cultivable. Now Vettuva Gounders are one of the sub-sects of Gounders including Nattu Gounder, Kurumba Gounder and Urali Gounder. Known for protecting self respect, many a Kongu Chiafrain had defied the commands of empires. Even the Cholas could'nt fully bring Kongu under their control. The word Gounder is believed to have originated from the word Kamindan which is found in insceiption belonging to the Hoysala' s. The Kannada word had found its way to other insceiptions found all over the Kongu region. A Kamindan is a cattle breeder. The sanctity attached to cattle breeding by the Kongu Vellalas even to-day can be seen when they call their chief festival Pongal as "Patti Nombi". These Kamindans are believed to have migrated from the Kolar region of Karnataka. The Vokkaligas of Karnataka and the Kongu Vellala Gounders of Tamil Nadu have many social and cultural similarities. Vettuva, Pulaya Vettuva in Kerala are in SC/ST list and there is a move to remove them from the list of Scheduled Caste.URALI : Urali is a Dravidian tribal speech variety spoken in the Sathyamangalam Taluk of the Periyar district in Tamilnadu. The hamlets occupied by this ethnic community are situated in the hill tracts bordering Karnataka and Tamilnadu at an altitude of 1105 meters above the mean sea level. The dominant language of the area is Tamil. Tamil is extensively used for all purposes, including official communications and education. Hence everyone living in this area need to know Tamil if they want to have any interaction with the outside their ethnic group. The Urali Kuruba (a dialect branch) traditionally worked as blacksmiths, potters, carpenters, and basket makers. Presently, they have given up all these trades, except for basketry. They now supplement their income by working as agricultural laborers in the estates nearby. The Kuruba inhabit the thickly forested slopes and foothills of the Nilgiri plateau in Tamil Nadu state. The Kuruba are closely related to the Pallava of the eighth century. As Pallava rule declined, the Kuruba's forefathers scattered over a wide area of southern India and became culturally distinct. During this time, the Kuruba survived by hunting, gathering forest produce, or small-scale farming. Some even became slaves. In time, the majority of Kuruba settled on the plains as small landowners or herdsmen. The kurubas are also known as bunts in Karnataka and bants in Andhra Pradesh.Pradesh. ARAYARS : Arayar Natanam Arayar Natanam is enacted in December-January in Shrirangam and other Shri Vaishnava temples by groups of musicians and a dancer who are engaged to recite the sacred hymns called the Thiruvaimozhi. This class of choirists called Arayar or Chanters are on the temple staff receiving allowances and perquisites. They wear a uniform which includes a Kireetam or special conical cap as their badge during the chanting. While chanting the hymns, they also use a pair of cymbals made of bell-metal. One of them assumes the postures. In between their recitations, they utter the glory of the presiding deity by singing Kondattam. The Araya's practice a certain esoteric system of dance wherein the postures are conventional and present situations associated with lord Krishna's Juvenile Pranks. The Arayar tradition of the Srirangam temple traces its origin to Periyalvar and they sing Andal's Tiruppavai and Nachiyar Tirumoli in a delightful lilting manner infusing in the rendition, bhakti and a sense of joy. Some believe that the tamil word �Arayar� turned as Ariyar.The same word turned Rayar in vaduka kannada & Telugu. In Bengal it is as Rai . Ariyan was used in the meaning of king. Arai+ar- Arai means part / pakuthi. Thus the ruling class which ruled that part was called Arayar. Arasar / Arasu are also from this root. The word arayer itself means king. In Tamil, there are two ways to pronounce the letter 'r' . Said without stress like 'arayer' it means king and with stress like 'rr' it means ' speaker' or 'narrator'. In both cases the word fits these temple servants who dedicated their lives towards the worship and glory of Lord Vishnu through song, dance and drama.

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03. TAMILNADU : The people of Mudiraju ( Muthuraja) caste are known by different names in different regions of Tamilnadu state and they are as given below: Muthuraja Muthuracha Mutharaiyar Mutharaiyan Muttiriyar Mudaliyar Mahadev Koli The following are some uncommon names which are also used to refer to this caste people by some people at some times. Mutracha Mutturasa Mutturaja Mutturaj Muthrasi Mutturasi Mutrasi Mutraja Mut�Raj Mutrasa Muttaracha Muttarasan Muttirajulu Muthurajulu Muthurajan Muttiriyan Muthiriyar Muthirayar Below is the list of sub class name for Muthuraja that Mr. Kiruban, Malaysia found out in one of the Tamilnadu government website and sent this website on 28 /09 /2006 : Muthuracha, Muthiriyar, Mutharaiyar (Including Muthuraja, Muttiriyar, Ambalakaran, Servai, Servaikkaran, Valaiyar, Kannappa Kula Valaiyar, Bharatava Valaiyar (Paratava Valayar), Palayakkaran, Kavalgar, Talaiyari, Vazhuvadiyar, Poosari, Muthuraj, Muthiriya Moopar (Shanan), Muthiriya Moopanar (Parkava Kulam), Muthiriya Naidu (Gavara), Muthiriya Naicker, Palayakara Naidu, Palayakara Naicker, Muthuraja Naidu, Vanniyarkula Muthuraj, Muthiriya Urali Gounder, Muthiriya Rao, Vettuva Valaiyar, Arayar, Ambalam, Pillai The Muthuraja or the Muthrasi people are known as Muttiriyan or Muttiriyar. The name Muthuraja is derived from the word mudi, meaning top most and raja, ruler. Mudiraj also means ancient king or old king. The Muthuraja have several occupational subgroups, which indicate place, professions, ancestors, etc. Some claim to be Kshatriyas, others consider themselves as untouchable Sudras. They are distributed in Tamil Nadu, Andhra Pradesh, and Kerala. The Muthrasi speak the Tamil language and use Tamil script. Muthuraja are mainly a land owning community and their traditional occupation is agriculture. Rice, jowar, maize and ragi are their staple cereals. It is common to have marriages arranged through negotiation. Dowry is given in both cash and kind. Both widowed and divorced persons are allowed to remarry. They live in nuclear families and adhere to male equigeniture for inheritance. Traditionally the Muthrasi were employed as soldiers and guards. At present cultivation, fishing, masonry, agriculture and industrial labor, daily-wages are their primary occupations. Some of the Muthrasi are professional ballad singers. They also prepare fishing nets and tramping devices and are experts in making crackers and explosives. The sacred specialists from their community perform worship, birth, marriage and death rituals. They also practice ancestor worship every year on Pithru Amavasya, while offerings are made to their ancestors. They have both Shaivite and Vaishnavite sections in their community. Their village deities are Malleswara, Venteswara, Muneswar, Someswara, etc. They celebrate local Hindu festivals like Ugadi, Sankranti, Ekadasi, Diwali, Ram Navami, etc. Alternate names: Mutrasi, Mutharaja, Mudiraj, Muthrasollu. In North India they are called in the name kolly. In andhra pradesh they are called as muthiraj. In tamil nadu itself they are with diffrent names ambalam, valayar, naikar etc.diffrent names ambalam, valayar, naikar etc. Muthuraja => Muthuraya => Muthurai => Muthuraiyar => Muthariyar => Mudaliyar Mudiraja => Mudi + raja Muthuraja => Muthu + Raja Mudi => Muthu Raja => Raya => Rai Mudiraja => Muthuraja => Mutharaiyar The people of Muthuraja community undoubtedly feel very proud of themselves in their Tamil society and many of them add a variety of community titles at the end of their names to derive the social respect which their community had enjoyed during feudal period on account of their Royal Status. community titles being used in Tamilnadu: Muthuraja, Muthurajan, Mudhuraja, Mudhiraju, Muthiraja Mutharaiyar, Mutharayar, Muthrayar, Muthiraya, Muthiray Muthuraya, Muthurayan, Muthurayar Muthurasa, Muthurasar Muthuracha Mutharaya, Mutharayan, Mutharayar, Muthrayan, Muthrayar, Mutharasu. Videlvidugu Kadupatti was a Bana ( Vana ) king who assumed the title of Muttarasan and ruled the regions around Kodunbalur. Please see the page on KINGS in this website to get more details.more details. They constitute a dominant grouping in Sarakottai and some of the south-central districts of Tamilnadu. The influence and image of Muthuraja community in Tamilnadu can be understood from the fact that the Tamilnadu government has named Tiruchirapalli district as Tiruchirapalli Perumpidugu Mutharaiyar district on account of their move to honor the historical Tamil heroes and respect the sentiments of the people of that region. Perumpidugu Mutharaiyar was a renowned king (chieftain) who ruled his kingdom making Tanjavur as his capital. The Mutharaiyar chieftains fought with Pandyas and their supporters on behalf Pallavas. The Mutharaiyars were arch the rivals of Cholas in their struggle for supremacy in the South. The Perumbidugu Muttaraiyar ruled over Tanjore and Pudukkotai as the feudatories of the Pallavas from the eighth century to eleventh. While the word MUTTIRIYAR is used in general to refer to the people of Muthurajas / Muthurachas in Tamilnadu, the word MUTTRI is used to refer to the women of Muthuraja / Muthuracha community to give a famenine sense to the word. The use of these words are some what similar to the usage of REDDIYAR and REDDY for refering to the people with a particular community identity.

MUDIRAJ <=> GREAT KINGS

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The people of Mudiraj Community belong to Kshatriya Caste, in accordance with Manu codification of Caste System in Hindu society. The Mudirajas are believed to be the descendants of Kalabhra kings of South India, who in turn had their roots to Indo-Aryan kings of Kalachuris of Central & North Indian origin. It is also believed that a large stock of Mudiraj people had their origins rooted in the aboriginal Indian Tribal Warriors of dravidian origin, who were broadly grouped as Vanaras. The Mudiraj or Muthuraj were in true sense represented a warrior class of people with inherited administrative and ruling powers during medieval times. The people of Mudiraja community were once the part & parcel of those brave heros, who laid foundation to the great Hindu Vijaynagar Empire at Hampi on the banks of river Tungabhadra in South India and ruled it for over 300 glorious golden years in the name of Sangama, Saluva, Tuluva and Aravidu dynasties. The Mudiraja warriors were the real brave, heroic and royal people, who fought for their motherland and willingly laid down their lives in the Nobel Act of protecting Hindus and Hinduism in South Indian Peninsula from the ruthless onslaught of the Muslim invaders. These people, who once invaded the present day Tamilnadu & parts of Kerala during medieval times created a great havoc by driving away the well known Adhirajas of Chola, Chera and Pandya dynsties and ruled the entire South in the name of valiant

MUTHARAIYAR KINGS

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MUTHARAIYAR CHOZHARKAL MARAPUPPADDIYAL விஜயநகர அரசர்கள் காலத்து முத்தரையச சோழர்கள் மரபுப்பட்டியல் வீரசொலசம்ப மகராஜா (கி.பி.1314-1340) கரிகால் சோழ மகாராஜர் (கி.பி.1340-1370) கரிகால் சோழவிக்கிரம பாண்டியன் (கி.பி.1370-1400) வாலக சோழ மகராஜா (கி.பி.1400-1445) அக்கலரைய வழக்கமாய சோழமகராஜ (கி.பி.1445-1481) திப்பைய தேவசோழ மகாராஜா (கி.பி.1457-1501) பொக்கைய சோழ மகாராஜா (கி.பி.1471-1540) ராமைய சோழ மகாராஜா (கி.பி.1507-1555) பெரமைய சோழகானர் (கி.பி.1555-1585) விட்டலேஸ்வர சோழகனர் (கி.பி.1583-1615) சென்னை சோழ மகாராஜா (கி.பி.1468-1500) சென்னைபாலயசோழ மகாராஜா (கி.பி.1500-1538) ரசிங்கதேவ சோழனார் (கி.பி.1538-1573) திருச்சி பகுதி-குளித்தலை, முசிறி,திருவானைகோவில்) வீர சேகர சோழ மகாராஜா (கி.பி.1538-1554) ஜெயங்கொண்டம் பகுதி முத்தரைச சோழர்கள் வன்னியர் உறவுடன் கலந்தது. தொல்லியல் ஆய்வாளர் சி.சுந்தரராஜன் சேர்வை.

MUTHARAIYAR HISTORY

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Great builters

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Great Builders It was well recorded that Kolis built Mumbai ( Bombay ), the great commercial capital of India on the West coast ( Arabian Sea ). Many people do not know that the fishing community built the cultural city of Madras ( Chennai ) on the East Coast ( Bay of Bengal ) of South India. The Founder of the city was a Chieftain of the Mudiraj fishing community and his name was Mutharasu Chennayya. The city was named after Mutharasu Chennayya (Madras and Chennai). The city of Thanjavoor was built by a Mutharayar king whose name is believed to be Thananjaya ( Dhananjaya ) Rayar and ruled his kingdom by making this city as his capital. The city which was initially known as "Thananjaya Voor" got gradually modified to present names - Thanjavoor and Thanjai.Thirumaiyam Temple Located in Tamil Nadu. This cave temple was established by Kuvavan Mutharayar during his rule at Thanjavur from 610 AD – 649 AD. There stands a statue of Kuvavan Mutharayar in the form of Twara Balaga ( Dwara Palaka = Gate keeper = Security guard) on the right side of temple door. It is believed that Kuvavan was brought from Renadu (Rayalseema) as a step son by his ancestor Nalladi alias Bhima Solan. Mahendra Pallavan took over Kanchi from Bhima Solan. On the left side of temple entrance, there stands another Twara Balaga, which is said to be the statue of Kuvavan's younger brother Punniakumaran. At the time of Kuvavan's rule Punnia Kumaran was the Yuvaraja. That is why the Dwara Palaka on left entrance is seen without crown. At that time his father was on the seat of power in Renadu. The elder brother Kuvavan was crowned as king at Thanjavur in Tamil Nadu. The younger brother was serving his elder brother faithfully by staying with him. The elder brother Kuvavan honored his younger brother for his love and faithful services by installing his statue along with him as Dwara Palaka in Thirumaiyam temple in Pudukottai Temple. Vijayala Choleeswaram Vijayala Choleeswaram was originally built by Mutharayar kings. Vijayala Chola who defeated Mutharayar king and occupied Tanjore is believed to have renovated and renamed the Mutharayar temple as Vijayala Cholleswaram. Narthamalai came under the sway of the Mutharayars from 7 th to 9 th century who were the vassals of the Pallava kings of Kanchi and Pandya kings of Madurai and was later conquered by the Cholas of Thanjavur. Vijayalaya Choleeswaram is a structural temple. Most structural temples of Pallava period have Griva Koshtas. The Vijayalaya Choleeswaram temple of Naarthmalai belonging to the reign of Muttaraiyars who ruled Chola heartland before cholas hosts an excellent Griva Koshtas. There is an inscription at the base of the dwarapalaka statue which clearly states that the original temple was built by Ilangovathi Mutharayar (alias) Chathambuthi which was damaged by rain and the same was rebuilt with granite stones by Mallan Vithuman Mutharaya king in 886 A.D. This is a clear evidence that the temple was in existence prior to Vijayalaya chola, though at present the temple is called Vijayalaya Choleeswaram.Pazhiyileeswaram Another rock-cut cave temple, dedicated to Siva, opposite to the Vijayalaya Chozhisvaram temple, about 30 feet south of Samanar-kudagu. This Siva cave temple was excavated in the seventh year of the Pallava king Nripatunga (862 AD.) by a Muttaraiyar chief, Sattan-pazhiyili, son of Videl-vidugu Muttaraiyan, which is where the temple gets the name. An inscription on the basement, states that the temple was excavated by Pazhiyili. It also states that his son built the front mandapam and installed a nandi, while his daughter Pazhiyili Siriya-nangai made a gift of land to the temple. Pazhiyili was a Mutharayar king, who ruled in 857 AD in Narthamalai region. Pazhiyili figures in the inscriptions found near Pudukkottai - Narthamamai - in 857 AD. Pazhiyili practised Jainism and donated lands to Siva temple and named it as Pazhiyileeswaram. Pazhiyili as the contemporary chieftain under Pallava rule in Kodumbalur region and deviating from his predecessors practised Saivism and made a rock cut temple. Religion The Kolis who worship the Souls of their warrior ancestors were known as "Veerkars". The Mudiraj also worship the Souls of their ancestors and the call the function as "Veerla Kolupu". The Kolis who worship the God / Goddess were known as "Devkars". The Mudiraj people also worship the God/ Goddess and the function is known as "Devara Kolupu". The Mudiraj are Shiva worshipers with vibhoothi (ash) on their foreheads. While Mudiraj people are known to worship Ankamma in Andhra Pradesh, the counter part people of Kolis in Maharastra worship Mumba Devi = Maha Amba Devi).Goddess Ankamma Mudiraju's popular deity is mother Goddess Ankamma. Ankamma is also known as Angamma, Ankalamma, Angalamma, Ankali, Angali, Ankala Parameswari, Angala Parameswari and Veerla Ankamma which is the same as Kali . She is worshipped with these names in Andhra, Karnataka and Tamil Nadu. She was a royal deity of Chola and Muthrayar kings of South India. Rajendra Chola daughter Angamma Devi married an Eastern Chalukyan prince. Angalamman temple of Kaveripattinam is one among many holy places in Krishnagiri District of Tamil Nadu which were built during Chola and Vijayanagar periods. Ankamma is considered to be the mother of Trimurtis.

Soldiers, commandos & administrators

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In medieval times there was only a very small standing army of any kingdom. Most of the armies mustered belonged to the feudatories and subordinate nobles and Dukes. These soldiers were basically farmers. Then there were the retainers of the many land holders, the "camp followers" who assisted in transport and logistics. But a section of the kingdom's official army was specialised professional infantry. These groups were exclusively concerned with techniques of warfare, and here too one section were called Ekattalu, or Ontari (individual hand to hand fighters). In a sense they were commando type soldiers. Among the Mudiraju are these sections. They were usually in the service of Velama kingdoms. Today also the Mudiraju farmers are found today in the vicinity of old Velama controlled areas. It is said a section of the old Mudiraj were interior palace guards "suicide squads" i.e. the last line of defence of the Velama castles. While they mostly have a connection with the Velamas they are a distinct community, and it is likely they were active in earlier times too. In the Kakatiya times they used to spend most of their time developing Marital arts . Similar martial arts tradition is found in Orissa , Tamil Nadu and of course the well known Kalaaripayat of Kerala . In some places the Mudirajus acquired large properties and were " Zamindars " in Tamil Nadu. There is a tradition that Mudirajus were kings under Pallava emperors in Tanjore area of Tamil Nadu, until Vijayalaya Chola took over the area. Even long afterwards, some of them retained large estates. In fact one of them set up a college during early English times. But on the whole Mudirajus today are middle and small farmers. The word "Mutharacha" was a professional designation for those people who used to administer "Muthass" in Dravidian Tribal Society since prehistoric times. The Mutha system of administration continued till British people imposed their system of administration in British India.British India. Mutha: is a Koya word. It means a cluster of villages equal to a Mandal / Taluka, which formed the smallest administrative unit in tribal society. Racha (Raja): Racha is also a Koya word. Racha indicates the people of ruling class who used to administer the Muthas in Dravidian tribal society. The powers were transferred from one generation to another. Thus the Mutharachas were born administrators having warrior qualities as they were like sub kings with all military and judicial powers to administer Muthas. They were directly answerable to their King. The word Muthracha lost its value in the society as the system of Mutha died down and the Mutharachas became jobless. A large population of Mutharachas became farm laborers and coolis. They became one of poor backward class people.

Rashtrakuta Amoghavarsha -I

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07. Rashtrakuta Amoghavarsha -I gave his daughter Chandrabbalabbe in marriage to Ganga Muttarasa prince Butuga I, son of King Ereganga Neetimarga.: In 753 , when the Rashtrakutas replaced the Badami Chalukyas as the dominant force in the Deccan, the Gangas ( Muttarasas) offered stiff resistance for about a century. King Shivamara II ( Madhava Muttarasa) is mostly known for his wars with the Rashtrakuta Dhruva Dharavarsha, his subsequent defeat and imprisonment, his release from prison and eventually his death on the battle field. The Ganga resistance continued through the reign of Rashtrakuta Govinda III and by 819 , a Ganga resurgence gained them partial control over Gangavadi under King Rachamalla. Seeing the futility of waging war with the Western Ganga, Rashtrakuta Amoghavarsha I gave his daughter Chandrabbalabbe in marriage to Ganga prince Tribuga( Butuga I), son of King Ereganga Neetimarga. The Gangas thereafter became staunch allies of the Rashtrakutas, a position they maintained till the end of the Rashtrakuta dynasty of Manyakheta. Amoghavarsha I gave away his two daughters in marriage and achieved harmony with the Gangas. 09. The Western Ganga ruler Durvinita ( Ancestor of Sripurusha Muttarasa), who ruled in the later half of 6 th cent A.D., had a Chola princess as his Chief Queen. She is called 'the daughter of the family of Karikala Chola, an exemplary Kshatriya, and ruler of Uraiyur'.09. The Western Ganga ruler Durvinita ( Ancestor of Sripurusha Muttarasa), who ruled in the later half of 6 th cent A.D., had a Chola princess as his Chief Queen. She is called 'the daughter of the family of Karikala Chola, an exemplary Kshatriya, and ruler of Uraiyur'.10. Sri Vikrama, the grandson of Western Ganga Durvinita and who ruled in the 7 th cent a.d., also had a Chola Princess as his Queen who is called 'the daughter of the Chola family of Karikala, who raised embankments on either side of the river Kaveri'. The embankments were raised as the city of Uraiyur was destroyed by the unexpected raising sea waves ( Tsunami ) 11. Paranthaha Chola (A.D. 907-953) married the daughter of Chera - Mutharaya king Paluvettaraiyar Kandan Amuthan named Arumoli Nangai ruling from west Paluvur of the present Tirutchirappalli in Tamil Nadu bordering Kerala.Nadu bordering Kerala. One section of the Palli or Pallava tribe, called the Muttarasar (Telugu Mutracha) ruled in the Chola country, first as feudatories of the Pallava and then of the Pandya kings during the eighth century A.D. It was during this period that Naladyar was composed under the auspices of the Muttarasa governors. They are still to be found in the North Arcot district under the name of Talaiyaris, and many poligars of Chittoor and other minor rulers are of this class. Of such tributeris were the kings of Tanjore, who ruled in 8 th Century with Vallam, near Tanjore as their capital. These kings seems to be the followers of Jainism in those days.

Medieval Politics and Matrimonial Alliances of Muttarasars

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Muttarasars 01. Pallava Aparajita was the grandson of Ganga Muttarasa kings from their daughter Vijaya, who married Pallava Kampavarman. The Pallava copper plate ( earlier than 900 A.D) found at the Village Velanjeri near Thiruttani on the top of Thiruttani hill by the Pallava ruler Aparajitavarman who is portrayed as a great devotee of Lord Subrahmanya. The present Velanjeri copper plate mentions that Aparajita was the son of Pallava ruler Kampavarman through a Ganga Princess whose name is given as Vijaya. This passage further shows that Kampavarman and his son Aparajita had the able support of the Ganga chieftains.chieftains. Aparajita conquered the Bana king of bana muttarasar lineage and captured Karanai the city of the Pandya and defeated the Chola at Chirrarrur. Bana Muttarasar was a feudatory of Pandya kings. The Bana Muttarasars were clearly on the side of Pallava Narpatunga, who was in fighting with Aparajita.02. Pandya Varuguna was the grandson of Bana Muttarasar from his daughter's side who married a Pandya Prince : A Pandya, said to have been a grandson of the Bana through a daughter, was also defeated by Aparajita. Pandya Varaguna received help from Nrpatunga. Varaguna Pandya, Aditya Chola, and Bana Muttarasa were on the side of Nrpatunga Pallava while Aparajita and Kampa, were aided by the Ganga Aparajita and Kampa, were aided by the Ganga Muutarasa ruler Prithivipati on the other. It was mentioned earlier that Aparajita's mother was a Ganga princess. That Aparajita was aided in the Sripurambiyam battle by Ganga Prithivipati is well known Prithvipati obtained victory for his over lord Aparajita, but lost his life in that battle. 03. Ganga Muttarasas had matrimonial alliances with Cholas: Virarajendra chola's another daughter was given in marriage to the Ganga prince of Kalinga named Rajaraja.04. Ganga Muttarasas married daughters of Kadamba kings : There are many inscriptions of Gangas of Mysore that speak of a marriage alliance between Kadamba and the Ganga Royal families. Some inscriptions of king Avinita record that he was the son of Kongani Mahadhiraja by the beloved sister of the Kadamba king Krishnavarmma. Vishnugopa's grandson Madhava III succeeded him,married a Kadamba princess and was a Saivite. He was succeeded by Avinita who ruled in the first half of the sixth century A.D. Kakuthya Varma of Kadamba dynasty gave his daughter in wedding to Madhava III Tandangala ( 430-469) of Ganga Muttarasa lineage. The very knowledgeable Maharaja ruled his kingdom for forty years. Avinita ( 469 - 529 CE) was the Western Ganga Dynasty king who ascended the throne after King Madhava III. He was followed to the throne by his son, Durvinita, though Durvinita was not his choice. Durvinita was known as mahadirayan. Maha or Mahadi means Mudi and Mahadirayan means Mudirayan. At a later time, Ganga king Sripurusha assumed the title later time, Ganga king Sripurusha assumed the title Muttarasa. ( 529 - 579). 05. Ganga Muttarasas had matrimonial relations with Western Chalukyas : Politically, the Gangas were feudatories and close allies who also shared matrimonial relations with the Chalukyas. This is attested by inscriptions which describe their joint campaigns against their arch enemy, the Pallavas of Kanchi. Durvimitra married off his daughter into Chalukya dynasty. Durvinita, the Ganga ruler accepted his overlordship and even gave his daughter in marriage to Pulakesin II and she also became the mother of Vikramaditya I.The most important ruler of Chalukya dynasty was Pulakesin II. The Aihole later time, Ganga king Sripurusha assumed the title Muttarasa. ( 529 - 579). 05. Ganga Muttarasas had matrimonial relations with Western Chalukyas : Politically, the Gangas were feudatories and close allies who also shared matrimonial relations with the Chalukyas. This is attested by inscriptions which describe their joint campaigns against their arch enemy, the Pallavas of Kanchi. Durvimitra married off his daughter into Chalukya dynasty. Durvinita, the Ganga ruler accepted his overlordship and even gave his daughter in marriage to Pulakesin II and she also became the mother of Vikramaditya I.The most important ruler of Chalukya dynasty was Pulakesin II. The Aihole

Perumbidugu Mutharaiyar-II

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One the famous kings of South India who ruled his kingdom with Tanjore as his capital city. He was a vassal under Pallavas. As a result of this defeat of Muttarayar chiefs, Cholas became so powerful that Pallavas were also wiped out from Thanjavore region at a later stage. There is a reference to Perumbidugu - Muttaraiyan II who attended the coronation of Nandivarman Pallavamlla. One of the titles of the Muttaraiyar was Lord of Tanjore. The Mutharaiyars were known to build some famous Shiva temples in and around Tanjavur. They were also known as the first builders of forts in Thanjavoor.Thanjavoor. The city name " Thanjaur" seems to be derived from the name of a Mutharayar king "Thananjay" or " Dhananjaya". "Thananjayarayar" is one of the surnames of Mutharayar clans as per the research paper published by chola-Mutharayar research center, Tanjore. The original name "Thananjaya Ur" might have gradually modified to "Thanjavoor". The legend which says that city was named after a demon "Tanjan" seems to be a cooked up story by Hindu Vaishnava high class priests, who were most probably anti-buddhist & anti- Mutharayars. For more details, please visit web page on "cities" at Mudiraja on-line research website Erikal Mutthuraju There is an evidence that a Mudiraja king by name Erikal Mutthuraju ruled over parts of Rayalaseema and surrounding areas of Tamil Nadu and Karnataka. Mutthuraju is said to be from Renati Chola dynasty of the 6 th century.Historians have recovered a rock edict written in Telugu language from Chennakeshava temple complex located at Erragudi Palem of Kamalapuram Taluk in Cuddapah district of Andhra Pradesh. This was the first rock edict available to historians which was written in Telugu language and according to this rock edict, Erikal Mutthuraju ruled his kingdom in 575 AD.plz visit '''www.mutharayar.page.tl'''Sripurusha Muttarasa Sripurusha was a Western Ganga Dynasty king. He assumed the title of Muttarasa and ruled from 726 - 788 C.E. Dr. Nagaswamy, in his Mutharayar - defines them as Ganga Kings of kongani belonging to Tamil Mudhu Velir kudi. According to the Javali inscription, Sripurusha Muttarasa ruled for 62 years. He had marital relations with the Chalukyas and used titles Rajakesari, Bhimakopa and Ranabhajana. He is known later by the title "Maharajadhiraja" and "Paramesvara". The territory he ruled over coincided more or less with the south eastern portion of what is now Mysore State; it was technically known as the "Gangavdi 96 ,000 " i.e., a province of 96 ,000 villages; his capital was Talakad, a sand buried city on the banks of the Kaveri near Kollegal. A warrior and a scholar, he authored the Sanskrit work Gajasastra.The rule of Sripurusha seems to have been filled with conflicts with the Pallavas of Kanchi, Pandyas, later the Rashtrakutas. Sripurusha Muttarasa won the victory over the Pallava Nandivarman and assumed a title Permanadi. He had good relations with Chalukyas and had helped them fight the Pallavas during the rule of Vikramaditya II and later he fought the Pandyas during the rule of Chalukya Kirtivarman II but suffered reversal at Venbai. Sripurusha had many victories against Krishna I and occupied some Ratta territories. This resistance to Rashtrakutas continued for some time before the Gangas normalised their relationship with Rastrakutas through martial alliances.It appears that Muttarasa had two sons, the elder Sivamara II and the younger Rana-vikrama. The Talakad Gangas appear to have enjoyed a period of peace and prosperity under Rana-vikrama (son of sripurursha- Muttarasa) and his son Rajamalla (c. 840-871.) The latter commented an alliance with the Nolambas by giving his daughter Jayable to the Nolamba king Nolambadhiraja, son of Pallavadhiraja. The Gaigantic statue of Bahubali was installed at Sravanabelagola by one of the military Generals during the rule of another ganga king Rachamalla-IV.It appears that Muttarasa had two sons, the elder Sivamara II and the younger Rana-vikrama. The Talakad Gangas appear to have enjoyed a period of peace and prosperity under Rana-vikrama (son of sripurursha-prosperity under Rana-vikrama (son of sripurursha- Muttarasa) and his son Rajamalla (c. 840-871.) The latter commented an alliance with the Nolambas by giving his daughter Jayable to the Nolamba king Nolambadhiraja, son of Pallavadhiraja. The Gaigantic statue of Bahubali was installed at Sravanabelagola by one of the military Generals during the rule of another ganga king Rachamalla-IV.Veera Pandya Katta Bomman A Palayakar in Tamil Nadu, the son of Katta Bomman of Rayalaseema region of Andhra Pradesh. Katta Bomman was an adopted son of an issueless Pandya king. Palayakars come under sub-caste of Muthuraja in Tamil Nadu at present. He is known to be one of the first kings who revolted against the British in India. He is one of the first freedom fighter of India who was hanged by the imperial British government.

Kakatiyas

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Kakatiyas were believed to belonging to bhil fishing community. Their ability to hunt fish with arrows made them skilled archers, like Ekalavya. Even today a large population of Mudirajs dependent on fishing profession. Kakatiya seems to descend from Kaikadis, a branch of Maharastrian Erukalas. Gaikwad (gaikawala) is one of the surnames of Kaikadis in Gujarat. Kaikadi word itself seems to be a modification of the word Gaikwadi, as these eruklas were once employed by royal courts of Gujarat to look after their cow (gaai) herds. Erukalas are a branch or a variant of bhil dravidians. Their clan name and Goddess name seems to be derived from Kaikadi. For more details, see webpage on kingdoms in Mudiraja research website.research website. In the north many Bhil were employed by the Rajputs as warriors and hunters ( shikari ) because of their knowledge of the terrain leading to expertise in guerilla warfare. They were in the army of Maharana Pratap Singh and Shivaji against the Mughals. There is still a 'Mewar Bhil Corps.' The erukalas of Gujarat, Rajastan and elsewhere are also known as paradhis. There are only three surnames among them paradhi erukalas of Gujarat and Rajastan and they are Chauhan, Pawar and Solanke. These paradi erukalas claim their descent from Rana Pratap and Prithwiraj Chauhan and original home in Gujrath and Rajasthan. Naik was a title by Koli kings and by some community people even today in Maharashtra. Several Koli uprisings against Moslem rule were recorded around 1327 AD all over Maharashtra. Naga Nayak, the ruler of the Kolis, puts up a heroic resistance against the Moslems from the great hill of Kondanna (Sinhagad of later times, conquered by the great Tanaji)

Muthurajas

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Muthurajas Main article: Muthuraja Muthurajas are heavily populated in and around of Uraiyur which was the Head quarter of Early Cholas. Muthurajas ruled cholamandalam for 300 years with the help of Pallavas. Among mutharayar kings, Swaran maran a legend who ruled independently without the help of Pallavas and kept other tribal communities such as Kallars, Vellalas, Pallars under his control. Thatswhy he was called Kalvar kalvan and the inscription is found in Senthalai. Muthurajas also had matrimonial alliances with Pandyas, who were also known as Maha Rayas.The Muthurajas or Mutharaiyars were a line of powerful kings and were for a long time feudatory to the Pallavas, rulling over large portions of the Tamilnadu. " The centre of their power was somewhere in the district of Thanjavur, Sendalai, at present a small village near Tirukkattupalli, appears once to have been a flourishing town with the beautiful name Candralekha, and either this place or Niyamam in its neighbourhood was most probably the centre of Muttaraiya rule." As their territory lay between the Pandya and Pallava empires, they were involved in almost all the contests between the two powers. Their subordination was of great assistance to the Pallavas not only in their struggle againt the Pandyas but also in holding the Cholas under subjection. Perumbidugu Muttaraiyan alias Kuvavan Maran (c. CE 655- c.680) Ilangovadiyariyan alias Maran Paramesvaran (c A.D. 680- c.705) Perumbidugu Muttaraiyan II alias Suvaran Maran (c. CE 705- c.745) Videlvidugu Vilupperadi-Araisan alias Sattan Maran (c.A.C. 745- c.770) Marppidugu alias Peradiaraiyan (c. CE 770-791) Videlvidugu Muttaraiyan alias Kuvan Sattan (c. CE 791- c. 826) Sattan Paliyili (c. CE 826- c.851)

Kalabhras

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It is believed that the Mudiraja or Muthuraja kings were the descendants of Kalabhra Kings of South India, who conquered the Cholas, Pallavas, and the Pandyas and ruled from 300 AD to 600 AD. Kalabhra interregnum is called as 'dark period' by earliest Pallava and medieval Pandya sources as Kalabhra rule paved the way to put an end to the primacy of Tamil culture and language. The Kalabhras were anti-Brahmins and anti-Sanskrit, believed to have been Buddhists and helped spread their religion in their newly acquired state. In Buddhist writings mention a certain Achyuta-Vikranta of Kalabhra-kula who is referred to as "ruling the earth." It describes at length his works, the prosperous cities of Kaveripattanam and Bhutamangalama in Chola-ratha in each of which there is said to have been a great monastery. By about the end of the sixth century A.D. the Kalabhras seems to have been driven out of the Tamil land, and the Pallava and Pandya copper-plate grants speak of the re-establishment of their power under Simhavishnu and Kadungon respectively. The Pallava rule was revived by Simhavishnu, a scion of the Pallava ruling family and was firmly established at Kanchi. The area round Thanjavur was under the sway of chieftains known as the Muttaraiyuar whose inscriptions are found at Sendalai and Niyamam, who ruled either independently or as vassals of the Pallavas. One such chief was Kataka-Muttaraiyan mentioned in theVaikuntha-Perumal temple inscriptions at Kanchipuram as a Pallava subordinate in the reign of Nandivarman II. No. 18 of the "Pudukkottai Inscriptions" refers to a Muttaraiyar chief called Videlvidugu Muttaraiyan as a feudatory under Dantivarman.

MUTHARAIYAR ALTERNATIVE NAMES AND HISTORY

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TAMIL MP3 SONGS

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TANJORE DISTRICT PERAVURANI MEETING

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MUTHARAIYAR MEETING

TANJORE DISTRICT PERAVURANI MEETING

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TANJORE DISTRICT PERAVURANI MEETING

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TANJORE DISTRICT PERAVURANI MEETING

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TANJORE DISTRICT PERAVURANI MEETING

MUTHARAIYAR MEETING

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TANJORE DISTRICT PERAVURANI MEETING

TAMIL NADU MUTGARAIYAR MUNEDRA SANGAM MEETING AT PERVURANI(19.9.2010)

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PERVURANI MUTHARAIYAR MEETING

Ayya R V release Mutharaiyar image in meeting

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Mutharaiyar image

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Mutharaiyar image

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Mutharaiyar image

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Mutharaiyar image

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Mutharaiyar image

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Mutharaiyar image

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Mutharaiyar image

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Mutharaiyar image in meeting

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AYYA R V

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AYYA IN MEETING

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R V BHARATHAN IN PERAVURANI MEETING

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MEETING

Mutharaiyar muneedra sangam meeting at peravurani

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Meeting

OUR LEADER

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AYYA R.VISHWANATHAN (allies R.V). The chairman of Tamilnadu mutharaiyar sangam.

WELCOME TO BIG TEMPLE OF TAMIL NADU

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There was a highest hourse in asia continent in kulamangalam village near 30 km from pudukkottai. So people called it named big temple. It is artfully built. Like Tanjore big temple

Our village maariaman temple

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This is our village temple In Mangadu in Pudukkottai district(33km from Pudukkottai). This is one of the example built by Mutharaiyar peoples.

Venkatesh BSc

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Hai friends

Thirumayam temple

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One of the famous temple in thirumayam is built by kuvanan Mutharaiyar. It is one of the historical symbol

My college

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H H THE RAJAH'S COLLEGE,PUDUKKOTTAI

Mutharaiyar actor

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Nee Naan Nila

Mutharaiyar actor: R V Bharathan

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NEE NAAN NILA by R V Bharathan,s/o R VISHWANATHAN(CHAIRMAN OF MUTHARAIYAR SANGAM&PRODUCER)

Mutharaiyar community map

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Pudukkottai Mutharaiyar community population map

Mutharaiyar's gallery

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Kudumiyan malai

Mutharaiyar temple

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Kudumiyan malai

Mutharaiyar temple

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Kudumiyan malai

Mutharaiyar temple

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Kudumiyan malai

One of world famous historical temple by Mutharaiyar in kudumiyan malai,near pudukkottai.

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The temple is so artful in tamil nadu with more sculps.one of the historical symbol

Mutharaiyar temple

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There was one of the famous temple in kodumbalur,pudukkottai built by Mutharaiyar.it is one of the great artful temple

Mutharaiyar people

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Pudukkottai district:-
Alangudi-55%
Thirumayam-80%
Iluppur-50%
Keeranur&
Kulathur-50%
Trichy:-
Sri rangam-90%
Lalkudi-80%
Musiri-70%
Urayur-75%
Karur:-
Kulithali-70%
Madurai:-
Melur-90%
Thirumangalam-50%
IN SRI LANKA TAMILANS:-
Mutharaiyar-50%
(Most of alangudi taluk
Mangadu,vadakadu,anavayal,kothamangalam, keeramangalam)
50 years ago our Mutharaiyar peoples are return from sri lanka to india

VEELTHU VIDAATHU VEERAM MANDIYIDAATHU MAANAM

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ENAKKU PINAAL VARUPAVARKAL ENNAI POOL PEESI KONDIKKA
MAADARGAL
By venkatesh mutharaiyar

MUTHARAIYAR PUNCH

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MUTHARAIYAR ERANKI POORAVAN ILLAI!!!
EERI POORAVAN!!!

ENGA AREA ULLA VARAATHA

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MUDINTHAAL MOOTHI PAAR

THANJAVUR ENGA AREA

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SINGAMEE SEERIDUKA

SYMBOL OF MUTHARAIYAR

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HUNGRY OF LION

WELCOME TO PUDUKKOTTAI

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ITHU Mutharaiyararin kottai

Pudukkottai

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Ithu mutharaiyar vaalum kottai

N.SELVARAJ MUTHARAIYAR

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Forest minister

SINGA TAMILAN

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N.selvaraj minister(DMK)

MUTHARAIYAR SINGAMEE NEE VALKA

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Mutharaiyar minister(forest) N.selvaraj(left)and k.n.nehru

Alangudi MLA

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MUTHARAIYAR VIP:RAJASEKARAN MLA

MUTHARAIYAR SINGAM ENGAL MANNIN VEERA TAMILAN

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MUTHARAIYAR VIP:RAJA PARAMASIVAM Ex.MP

Venkatesh

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VEELTHU VIDAATHU VEERAM

Tanjavur singam

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Perumpiduku