Жафна Корольдігінің Ария Чакраварти әулеті

Kings of the Jaffna Kingdom in Sri Lanka

The Arya Chakravarti dynasty (, Sinhalese: ආර්ය චක්‍රවර්තී රාජවංශය) were kings of the Jaffna Kingdom in Sri Lanka. The earliest Sri Lankan sources, between 1277 and 1283, mention a military leader of this name as a minister in the services of the Pandyan Empire; he raided the western Sri Lankan coast and took the politically significant relic of the Buddha's tooth from the Sinhalese capital city of Yapahuwa. Political and military leaders of the same family name left a number of inscriptions in the modern day Tamil Nadu state, with dates ranging from 1272 to 1305, during the late Pandyan Empire. According to contemporary native literature, such as Cekaracecekaramalai, the family also claimed lineage from the Tamil Brahmins of the prominent Hindu pilgrimage temple of Rameswaram in the modern Ramanathapuram District of India. The kings of Jaffna Kingdom claimed the title Sethukavalar meaning "the guardian of Cetu". Furthermore, the title Cakravarti seem to have been commonly used in the Pandyan kingdom as a caste or job title. Compound titles exist, such as Maravacakravarti that belonged to a Maravar chief as well as Malavacakravarti that belonged to a Malava chief. Ariyar in Tamil could denote a noble or a learned person, a Brahmin or alternatively a person from Aryavarta. Thus the title Ariyacakravarti seems to fit the structure of similarly used titles across the Pandyan kingdom. Inscriptions of 12th century mentions that the title Ariyacakravarti was a title earned in the military service under the Pandyan kingdom, the title is frequently referenced in the inscription of Maravarman Kulasekaran in Ramanthapuram.

The Cekaracecekaramalai written during the Aryacakravarti rule in Jaffna asserts that the direct ancestors of the Kings belonged to a group of 512 Ariyar (a Brahmin priestly caste) of the Pasupata sect of the Rameswaram Hindu temple. The source also claims that two out of the 512 were selected as Kings of Ariyars. It also explains that a direct ancestor of the kings was a scribe in the Pandyan kingdom and was called during a war with other kingdoms to assist the king, and that the ancestors of the kings fought in wars against kings in the Hoysala and Karnataka. During Jatavarman Sundara Pandyan's rule the Pandyas overwhelmed their Hoysala enemies and killed the Hoysala monarch Vira Someshwara in 1254. A study of their epithets, such as Teevaiyarkoon ("King of Teevai"), Kantamalayaariyarkoon ("Ariyan King of Kantamalai") and Ceetukaavalan ("Protector of Cetu") confirms their connections to Rameswaram Hindu temple, as Teevai, Cetu and Kantamalai are all names for the same location: Rameswaram. and Swami Gnanapragasar the Aryacakravarti dynasty was connected to the Eastern Ganga Dynasty. Rasanayagam believes that a Brahmin from the town of Rameswaram married into the surviving family members of the Kalinga Magha, an invader claiming to be from Kalinga kingdom in India. Magha apparently belonged to the Eastern Ganga Dynasty. The Royal flag of the Jaffna kingdom is similar to the Royal insignia of the Eastern Gangas. Gangas themselves also claimed Brahmin origins. The Setu coins minted by the Aryacakravarti kings also have a similar symbol. Swami Gnanapragasar believes that the first Ariyacakravarti also called Cinkaiariyan (Ariyan from Cinkainakar) was Kalinga Magha himself. Three main arguments are adduced to support the claim that these kings were of Eastern Ganga descent. The first is the similar device on their coins; the bull couchant and the crescent surmounting it were struck on coins issued by the Eastern Gangas and Ariyacakravartis. The second is the traditions of their origins are almost identical. The last is the assumption of titles Kangkainaadan (From the country of Ganges) and Kangkaiariyan (Ariyan from the Ganga dynasty). these only establish similarity, but not any conclusive direct connections. Pathmanathan believes that we cannot categorically link the Aryacakravarti dynasty with Eastern Gangas and can explain most of the similarities based on influence, even Western Ganga Dynasty descendants who had moved into Tamil lands after their defeat by the Chola Empire around the year 1000 and interpret them simply as reflecting a claim of origin from the Hindu holy city of Varanasi on the banks of the holiest river Ganges.

S. Paranavitana offered a novel surmise explaining the origins of the Ariyacakravarti. According to him the Aryacakravarti are descendants of Chandrabhanu a Malay chieftain, who invaded the island from Tambralinga in 1247. According to him refugees and immigrants from the Indian kingdom of Kalinga founded similarly named Kingdoms in South East Asia, and some of them came due to various reasons to north Sri Lanka and founded the Jaffna Kingdom. This view has been refuted by noted Indian historian K. A. Nilakanta Sastry as having no credible evidence, and other historians such as Louis Charles Damais (1911–1966), an expert on Indonesian studies, Yutaka Iwamoto (1910–1988), a Buddhist scholar, and S. Pathmanathan. They assert that there were no kingdoms in South East Asia called Kalinga and such assertions are based on erroneous readings of the Chinese name for a locality called Ho ling which actually stood for Walain not Kalinga. Further S. Pathmanathan asserts that Chandrabhanu had categorically claimed Padmavamsa lineage whereas S. Paranavitana had adduced a Gangavamsa lineage to the Aryacakravarti. Further he notes that the inscriptions that S. Paranavitana used to make his theory have not been deciphered by any other scholar to imply a Javaka connection to the Aryacakravartis.

The earliest local Tamil chronicles on Jaffna Kingdom were composed in the Middle Ages. A prose work,Yalpana Vaipava Malai, compiled by poet Mayilvakana Pulavar in 1736, cites four earlier writings such as Kailaya Malai, Vaiya Padal, Pararasasekaran Ula and Rasamurai as its source. Of which Rasamurai (or list of kings) has not been found and all what we know about is through Yalpana Vaipava Malai. These, composed not earlier than the 14th century, contain folkloric legends mixed with historical anecdotes. But an astrological work, Cekarasacekara Malai, written during the rule of Cekarasacekaran V (1410–1440) by Soma Sarman has verifiable historical information and has been used extensively by historians from Humphrey Coddrington to S. Pathmanathan to reconstruct the kingdom's early history. The Sinhalese chronicles, such as Culavamsa, Rajavaliya and a number of Sandesya chronicles, such as Kokila Sandesaya and Selalihini Sandesaya, have valuable information on the early and middle period of the kingdom, its activities and its eventual occupation by the rival Kotte Kingdom in 1450–1467. Culavamsa mentions in detail the arrival and the conquest of the Sinhalese capital Yapahuwa by a minister named Aryacakravarti during the period 1277 to 1283. It also mentions that the minister carried away the Budha's relic from the capital to Pandyan Kingdom. The Rajavaliya a primary source written during the 17th century refers to the fact that the Aryacakravartis collected taxes from Udarata and southern lowlands. The conquest by a certain Sapumal Kumaraya, a military leader sent by the Kotte king, seemed to have left an indelible impression on the Sinhalese literati. The victory of Sapumal Kumaraya is sung in the Kokila Sandesaya ("Message carried by Kokila bird") written in the 15th century by the principal monk of the Irugalkula Tilaka Pirivena in Mulgirigala. The book contains a contemporary description of the country traversed on the road by the cookoo bird from Devi Nuwara ("City of Gods") in the south to Nallur ("Beautiful City") in the North of Sri Lanka. Beloved Kokila, wing the way to Yapa Patuna. Our Prince Sapumal has driven away from there King Arya Chakravarti, and has established himself in war like might. To him, I offer this message. Arya Chakravarti beheld his glory, dazzling as the glory of the sun. He beheld his might which was poised throughout the eighteen ratas. Thereupon grief entered into his heart, he abandoned his realm and fled beyond the sea.

In his Temporal and Spiritual Conquest of Ceylon, Father Queroz records a tradition as In course of time, there came some Brahmanes, natives of Guzarata called Arus, who claiming royal descent; and with the favor of Nayque of Madura, they erected a pagoda at Ramancor, whence they began to have trade and friendship with the king of Jaffnapatae, and one of them married a daughter of the king; and finally her descendants became heirs to the Kingdom. This rendition is fraught with many errors but the basic story line seems to fit the modern consensus. Father Queroz's time line is also anachronistic. The Aryacakravarti dynasty came to power long before the ascendancy of the Madurai Nayaks as well as the Brahmins of Rameswaram had established a temple even longer before. Also the Gujarati origin of the Kings paternal line also in not in conformance with native claims of origin from the city of Varanasi which is in today's Uttar Pradesh not in the historical Gujarat.

The current consensus held by historians such as S. Pathmanathan, Patrick Peebles and K. M. de Silva is that the Aryacakravartis were a Pandyan feudatory family that took power after the chaos created by the invasions of Kalinga Magha and Chandrabhanu. That the family was connected to the Ramanathapuram Hindu temple and was of Tamil Brahmin origin. It may have married into the family of Eastern Gangas or even for that matter the Chandrabanu's successors, but the direct undeniable evidence for it is lacking. The influence of Eastern gangas in its royal flag and the coins is indisputable. Kulingai Cakravarti mentioned by the Tamil chronicles of the Kingdom may have been Kalingha Magha.