Династия Паллавов: История и наследие Южной Индии (III-IX вв.)

Indian dynasty between the 3rd and 9th centuries CE

The Pallava dynasty existed from 275 CE to 897 CE, ruling a significant portion of the Deccan, also known as Tondaimandalam. The Pallavas played a crucial role in shaping in particular southern Indian history and heritage. The dynasty rose to prominence after the downfall of the Satavahana Empire, whom they had formerly served as feudatories. The Pallavas became a major southern Indian power during the reign of Mahendravarman I (600–630 CE) and Narasimhavarman I (630–668 CE), and dominated the southern Telugu region and the northern parts of the Tamil region for about 600 years, until the end of the 9th century. Throughout their reign, they remained in constant conflict with both the Chalukyas of Vatapi to the north, and the Tamil kingdoms of Chola and Pandyas to their south. The Pallavas were finally defeated by the Chola ruler Aditya I in the 9th century CE. The Pallavas are most noted for their patronage of Hindu Vaishnava temple architecture, the finest example being the Shore Temple, a UNESCO World Heritage Site in Mamallapuram. Kancheepuram served as the capital of the Pallava kingdom. The dynasty left behind magnificent sculptures and temples, and are recognized to have established the foundations of medieval southern Indian architecture, which some scholars believe the ancient Hindu treatise Manasara inspired. They developed the Pallava script, from which Grantha ultimately took form. This script eventually gave rise to several other Southeast Asian scripts such Khmer. The Chinese traveller Xuanzang visited Kanchipuram during Pallava rule and extolled their benign rule.

The word Pallava means a creeper or branch in Sanskrit. Pallava also means arrow or spruce in Tamil.

The origins of the Pallavas have been debated by scholars. The available historical materials include three copper plate grants of Sivaskandavarman in the first quarter of the 4th century CE, all issued from Kanchipuram but found in various parts of Andhra Pradesh, and another inscription of Simhavarman I half century earlier in the Palnadu (Pallava Nadu) area of the western Guntur district. All the early documents are in Prakrit, and scholars find similarities in paleography and language with the Satavahanas and the Mauryas. Their early coins are said to be similar to those of Satavahanas. Two main theories regarding the origins of the Pallavas have emerged based on available historical data. The first theory suggests that the Pallavas were initially subordinate to the Satavahanas, a ruling dynasty in the Andhradesa region (north of the Penna River in modern day Andhra Pradesh). According to this theory, the Pallavas later expanded their influence southward, eventually establishing their power in Kanchi (modern day Kanchipuram). The second theory proposes that the Pallavas originated in Kanchi itself, where they initially rose to prominence. From there, they expanded their dominion northward, reaching as far as the Krishna River. Another theory posits that the Pallavas were descendants of Chola Prince Ilandiraiyan and had their roots in Tondaimandalam, the region around Kanchi. These theories provide different perspectives on the Pallavas' early history and territorial expansion, but the exact origins of the Pallava dynasty continue to be a subject of debate among historians. The proponents of the Andhra origin theory include S. Krishnaswami Aiyangar and K. A. Nilakanta Sastri. They believe that Pallavas were originally feudatories of the Satavahanas in the south eastern part of their empire who became independent when the Satavahana power declined. They are seen to be "strangers to the Tamil country", unrelated to the ancient lines of Cheras, Pandyas and Cholas. Since Simhavarman's grant bears no regal titles, they believe that he might have been a subsidiary to the Andhra Ikshvakus who were in power in Andhradesa at that time. In the following half century, the Pallavas became independent and expanded up to Kanchi. S. Krishnaswami Aiyengar also speculates that the Pallavas were natives of Tondaimandalam and the name Pallava is identical with the word Tondaiyar. Sircar points out that the family legends of the Pallavas speak of an ancestor descending from Ashwatthama, the legendary warrior of Mahabharata, and his union with a Naga princess. According to Ptolemy, the Aruvanadu region between the northern and southern Penner rivers (Penna and Ponnaiyar) was ruled by a king Basaronaga around 140 CE. By marrying into this Naga family, the Pallavas would have acquired control of the region near Kanchi. While Sircar allows that Pallavas might have been provincial rulers under the later Satavahanas with a partial northern lineage, Sathianathaier sees them as natives of Tondaimandalam (the core region of Aruvanadu). He argues that they could well have adopted northern Indian practices under the Mauryan Asoka's rule. He relates the name "Pallava" to Pulindas, whose heritage is borne by names such as "Pulinadu" and "Puliyurkottam" in the region. According to Sir H. A. Stuart the Pallavas were Kurumbas and Kurubas their modern representatives. This is supported by Marathi historian R. C. Dhere who stated that Pallavas were originally pastoralists that belonged to Kuruba lineages. The territory of Pallavas was bordered by the Coromandel Coast along present Tamil Nadu and southern Andhra Pradesh. Out of the coins found here, the class of gold and silver coins belonging to the 2nd 7th century CE period contain the Pallava emblem, the maned lion, together with Kannada or Sanskrit inscription which showed that the Pallavas used Kannada too in their administration along with Prakrit, Sanskrit and Tamil. According to C. V. Vaidya, the Pallavas were Maharashtrian Aryans who spoke Maharashtri Prakrit for centuries and hence retained it even in the midst of surrounding Dravidian languages. They may even be said to have been 'Marathas' for their name was said to be still preserved in the Maratha family name of 'Pālave' (which is just Prakrit form of Pallava). And a further corroboration is that the gotra of the Pālave Maratha family is Bharadwaja, same as the one which Pallavas have attributed to themselves in their records. Overlaid on these theories is another hypothesis of Sathianathaier which claims that "Pallava" is a derivative of Pahlava (the Sanskrit term for Parthians). According to him, partial support for the theory can be derived from a crown shaped like an elephant's scalp depicted on some sculptures, which seems to resemble the crown of Demetrius I.

The Pallavas captured Kanchi from the Cholas as recorded in the Velurpalaiyam Plates, around the reign of the fifth king of the Pallava line Kumaravishnu I. Thereafter Kanchi figures in inscriptions as the capital of the Pallavas. The Cholas drove the Pallavas away from Kanchi in the mid 4th century, in the reign of Vishnugopa, the tenth king of the Pallava line. The Pallavas re captured Kanchi from the Kalabhras in the mid 6th century, possibly in the reign of Simhavishnu, the fourteenth king of the Pallava line, whom the Kasakudi plates state as "the lion of the earth". Thereafter the Pallavas held on to Kanchi until the 9th century, until the reign of their last king, Vijaya Nripatungavarman.

The Pallavas were in conflict with major kingdoms at various periods of time. A contest for political supremacy existed between the early Pallavas and the Kadambas. Numerous Kadamba inscriptions provide details of Pallava Kadamba hostilities.

During the reign of Vishnugopavarman II (approx. 500–525), political convulsion engulfed the Pallavas due to the Kalabhra invasion of the Tamil country. Towards the close of the 6th century, the Pallava Simhavishnu stuck a blow against the Kalabhras. The Pandyas followed suit. Thereafter the Tamil country was divided between the Pallavas in the north with Kanchipuram as their capital, and Pandyas in the south with Madurai as their capital.

The royal custom of using a series of descriptive honorific titles, Birudas, was particularly prevalent among the Pallavas. The Birudas of Mahendravarman I are in Sanskrit, Tamil and Telugu. The Telugu Birudas show Mahendravarman's involvement with the Andhra region continued to be strong at the time he was creating his cave temples in the Tamil region. The suffix "Malla" was used by the Pallava rulers. Mahendravarman I used the Biruda, Shatrumalla, "a warrior who overthrows his enemies", and his grandson Paramesvara I was called Ekamalla "the sole warrior or wrestler". Pallava kings, presumably exalted ones, were known by the title Mahamalla ("great wrestler").

Under the Pallava dynasty, a unique form of Grantha script, a descendant of Pallava script which is a type of Brahmic script, was used. Around the 6th century, it was exported eastwards and influenced the genesis of almost all Southeast Asian scripts.

Pallavas were followers of Hinduism and made gifts of land to gods and Brahmins. In line with the prevalent customs, some of the rulers performed the Aswamedha and other Vedic sacrifices. The semi legendary founder of Zen Buddhism, Bodhidharma, is in an Indian tradition regarded to be the third son of a Pallava king.

The Pallavas were instrumental in the transition from rock cut architecture to stone temples. The earliest examples of Pallava constructions are rock cut temples dating from 610 to 690 and structural temples between 690 and 900. A number of rock cut cave temples bear the inscription of the Pallava king, Mahendravarman I and his successors. Among the accomplishments of the Pallava architecture are the rock cut temples at Mamallapuram. There are excavated pillared halls and monolithic shrines known as Rathas in Mahabalipuram. Early temples were mostly dedicated to Shiva. The Kailasanatha temple in Kanchipuram and the Shore Temple built by Narasimhavarman II, rock cut temple in Mahendravadi by Mahendravarman are fine examples of the Pallava style temples. The temple of Nalanda Gedige in Kandy, Sri Lanka is another. The famous Tondeswaram temple of Tenavarai and the ancient Koneswaram temple of Trincomalee were patronised and structurally developed by the Pallavas in the 7th century.

The genealogy of Pallavas mentioned in the Māmallapuram Praśasti is as follows: Chola Prince Ilandiraiyan is traditionally regarded as the founder of the Pallava dynasty. Ilandiraiyan is referred to in the literature of the Sangam period such as the Pathupattu. In the Sangam epic Manimekalai, he is depected as the son of Chola king Killi and the Naga princess Pilivalai, the daughter of king Valaivanan of Manipallavam. When the boy grew up the princess wanted to send her son to the Chola kingdom. So she entrusted the prince to a merchant who dealt in woolen blankets called Kambala Chetty when his ship stopped in the island of Manipallavam. During the voyage to the Chola kingdom, the ship was wrecked due to rough weather and the boy was lost. He was later found washed ashore with a Tondai twig (creeper) around his leg. So he came to be called Tondaiman Ilam Tiraiyan meaning the young one of the seas or waves. When he grew up the northern part of the Chola kingdom was entrusted to him and the area he governed came to be called Tondaimandalam after him. He was a poet himself and four of his songs are extant even today. He ruled from Tondaimandalam and was known as "Tondaman."

Pallava royal lineages were influential in the old kingdom of Kedah of the Malay Peninsula under Rudravarman I, Champa under Bhadravarman I and the Kingdom of the Funan in Cambodia. Some historians have claimed the present Pallar caste are descendants of the Pallavas who ruled the Andhra and Tamil countries between the 6th and 9th centuries. Tamil scholar M. Srinivasa Iyengar claimed claimed the Pallars were one of the communities who served often in Pallava armies. The similarity of the name ending " varman" of Pallava rulers with that of Hindu kings during the Hindu/Buddhist era of Indonesia such as king Mulavarman of the Kutai Martadipura Kingdom, king Purnawarman of the Tarumanagara kingdom, king Adityawarman of the Malayapura kingdom, etc. has been commented upon by historians since discovery. There have been possible high relations and connections of the Hindu kingdoms of Indonesia with the Pallava dynasty and other Hindu and Buddhist kingdoms of India back then.