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{{Royal house|| image = பாரி முல்லைக்குத் தேரீதல் (படிமம்).JPG|image_caption =A statue of the Sangam period Velir king |alt=A statue of Sangam period Velir kingcoat of arms=|country=[[India]]|titles=Satyaputra|founder=|final ruler=|region= [[South India]]|current head=|founding year=|dissolution=|cadet branches=|other_families=[[Ay dynasty|Ay]]<br />[[Athiyamān]]<br />[[Irunkōvēl]]<br />[[Ilanji Vel]] <br /> [[Malayamān]]<br />Nanan<br />[[Vēl Pāri]]<br />Vel Avi Pekan}}
{{Royal house|| image = பாரி முல்லைக்குத் தேரீதல் (படிமம்).JPG|image_caption =A statue of the Sangam period Velir king |alt=A statue of Sangam period Velir kingcoat of arms=|country=[[India]]|titles=Satyaputra|founder=|final ruler=|region= [[South India]]|current head=|founding year=|dissolution=|cadet branches=|other_families=[[Ay dynasty|Ay]]<br />[[Athiyamān]]<br />[[Irunkōvēl]]<br />[[Ilanji Vel]] <br /> [[Malayamān]]<br />Nanan<br />[[Vēl Pāri]]<br />Vel Avi Pekan}}


The '''Velir''' <ref name="Pruthi Sharma 1995 p.99 ">{{cite book | last1=Pruthi | first1=R. | last2=Sharma | first2=B.R. | title=Buddhism, Jainism and Women | publisher=Anmol Publications | series=Encyclopaedia of women society and culture series | year=1995 | isbn=978-81-7488-085-7 | url=https://books.google.com/books?id=BvoQAQAAIAAJ&q=velirs+or+vellalas | page=99}}</ref><ref name="Sivaratnam 1964 p.36 ">{{cite book | last=Sivaratnam | first=C. | title=An Outline of the Cultural History and Principles of Hinduism | publisher=Stangard Printers | year=1964 | url=https://books.google.com/books?id=H7xWAAAAMAAJ&q=velirs+or+vellalas | access-date=2022-12-12 | page=36}}</ref><ref name="Chakravarti 1953 p.25 ">{{cite book | last=Chakravarti | first=A. | title=Tirukkural | publisher=Diocesan Press | year=1953 | url=https://books.google.com/books?id=nBx4AAAAIAAJ&q=velirs+or+vellalas | language=lt | page=25}}</ref><ref name="Orr 2000 p. 209">{{cite book | last=Orr | first=L.C. | title=Donors, Devotees, and Daughters of God: Temple Women in Medieval Tamilnadu | publisher=Oxford University Press | series=South Asia Research | year=2000 | isbn=978-0-19-535672-4 | url=https://books.google.com/books?id=F___xKcP8lMC&dq=term%20velir&pg=PA209 | access-date=2022-12-12 | page=209}}</ref><ref name="Iyer 1968 p.4 ">{{cite book | last=Iyer | first=L.A.K. | title=Social History of Kerala: The Dravidians | publisher=Book Centre Publications | series=Monographs on man in India | year=1968 | url=https://books.google.com/books?id=UU5DAAAAYAAJ&q=velirs+or+vellalas | access-date=2022-12-12 | page=4}}</ref> were a [[royal house]] of minor dynastic kings and aristocratic chieftains in [[Tamilakam]] in the early historic period of [[South India]].<ref name="Meluhha and Agastya">{{cite web|url=http://www.harappa.com/arrow/meluhha_and_agastya_2009.pdf|title=Meluhha and Agastya : Alpha and Omega of the Indus Script|last=Mahadevan|first=Iravatham|year=2009|location=Chennai, India|page=16|quote=The story of the southern migration of the Vēḷir from Dvārakā under the leadership of Agastya is narrated by Naccinarkkiniyar in his commentary on Tolkāppiyam (pāyiram ; Poruḷ. 34). According to this legend, the gods congregated on Mount Meru as a result of which the earth tilted, lowering Meru and raising the southern quarter. The gods thereupon decided that Agastya was the best person to remedy this situation and requested him to proceed to the South. Agastya agreed and, on his way, visited Tuvarāpati’ (Dvārakā) and led the descendants of neṭu-muṭi-an{{!}}n{{!}}al (Viṣṇu or Krṣṇa) including eighteen kings, eighteen families of the Vēḷir and the Aruvāḷar' to the south, where they settled down clearing the forests and cultivating the land.}}</ref> They had close relations with [[Chera dynasty|Chera]], [[Chola dynasty|Chola]] and [[Pandya dynasty|Pandya]] rulers through ruling and coronation rights.<ref name="de Laet Herrmann 1996 p. 382">{{cite book | last1=de Laet | first1=S.J. | last2=Herrmann | first2=J. | title=History of Humanity: From the seventh century B.C. to the seventh century A.D. | publisher=Routledge | series=History of Humanity | year=1996 | isbn=978-92-3-102812-0 | url=https://books.google.com/books?id=WGUz01yBumEC&pg=PA382 | access-date=2022-12-12 | page=382}}</ref><ref name="Singh Thirumalai Manoharan Anthropological Survey of India 1997 p.1647 ">{{cite book | last1=Singh | first1=K.S. | last2=Thirumalai | first2=R. | last3=Manoharan | first3=S. | author4=Anthropological Survey of India | title=Tamil Nadu | publisher=Affiliated East-West Press [for] Anthropological Survey of India | series=People of India | issue=pt. 3 | year=1997 | isbn=978-81-85938-88-2 | url=https://books.google.com/books?id=9XLiAAAAMAAJ&q=velir+coronation | access-date=2022-12-12 | page=1647}}</ref><ref name="Cuppiramaṇiyan̲ Tirunāvukkaracu International Institute of Tamil Studies 1983 p.269 ">{{cite book | last1=Cuppiramaṇiyan̲ | first1=C.V. | last2=Tirunāvukkaracu | first2=K.T. | author3=International Institute of Tamil Studies | title=Historical Heritage of the Tamils | publisher=International Institute of Tamil Studies | series=Publication (International Institute of Tamil Studies) | year=1983 | url=https://books.google.com/books?id=FXIeAAAAMAAJ&q=velir++relation | access-date=2022-12-12 | page=269}}</ref> Medieval inscriptions claim that they belong to the [[Yadu dynasty]].<ref>{{cite book|url=https://books.google.com/books?id=pzgaS1wRnl8C&q=yadu-kula&pg=RA1-PA34 |title=Temples of Kr̥ṣṇa in South India: History, Art, and Traditions in Tamilnāḍu |publisher=Institute of Asian Studies |date=2001 |first=T. |last=Padmaja |pages=33–34|isbn=9788170173984 }}</ref><ref name="van Bakel Hagesteijn van de Velde 1994 p. 175">{{cite book | last1=van Bakel | first1=M. | last2=Hagesteijn | first2=R. | last3=van de Velde | first3=P. | title=Pivot politics: changing cultural identities in early state formation processes | publisher=Het Spinhuis | year=1994 | isbn=978-90-5589-007-1 | url=https://books.google.com/books?id=TXOc1WJVpoQC&pg=PA175 | access-date=2022-12-22 | page=175}}</ref><ref name="Ayyar Government Museum (Chennai 2002 p.15 ">{{cite book | last1=Ayyar | first1=K.R.S. | last2=Government Museum (Chennai | first2=India) | title=Inscriptions in the Pudukkóttai State | publisher=Commissioner of Museums, Government of Tamilnadu | series=Inscriptions in the Pudukkóttai State | issue=pt. 1 | year=2002 | url=https://books.google.com/books?id=jk5mAAAAMAAJ&q=Vikramakesari+yadhu | access-date=2022-12-20 | page=15}}</ref>
The '''Velir''' <ref name="Pruthi Sharma 1995 p.99 ">{{cite book | last1=Pruthi | first1=R. | last2=Sharma | first2=B.R. | title=Buddhism, Jainism and Women | publisher=Anmol Publications | series=Encyclopaedia of women society and culture series | year=1995 | isbn=978-81-7488-085-7 | url=https://books.google.com/books?id=BvoQAQAAIAAJ&q=velirs+or+vellalas | page=99}}</ref><ref name="Sivaratnam 1964 p.36 ">{{cite book | last=Sivaratnam | first=C. | title=An Outline of the Cultural History and Principles of Hinduism | publisher=Stangard Printers | year=1964 | url=https://books.google.com/books?id=H7xWAAAAMAAJ&q=velirs+or+vellalas | access-date=2022-12-12 | page=36}}</ref><ref name="Chakravarti 1953 p.25 ">{{cite book | last=Chakravarti | first=A. | title=Tirukkural | publisher=Diocesan Press | year=1953 | url=https://books.google.com/books?id=nBx4AAAAIAAJ&q=velirs+or+vellalas | language=lt | page=25}}</ref><ref name="Orr 2000 p. 209">{{cite book | last=Orr | first=L.C. | title=Donors, Devotees, and Daughters of God: Temple Women in Medieval Tamilnadu | publisher=Oxford University Press | series=South Asia Research | year=2000 | isbn=978-0-19-535672-4 | url=https://books.google.com/books?id=F___xKcP8lMC&dq=term%20velir&pg=PA209 | access-date=2022-12-12 | page=209}}</ref><ref name="Iyer 1968 p.4 ">{{cite book | last=Iyer | first=L.A.K. | title=Social History of Kerala: The Dravidians | publisher=Book Centre Publications | series=Monographs on man in India | year=1968 | url=https://books.google.com/books?id=UU5DAAAAYAAJ&q=velirs+or+vellalas | access-date=2022-12-12 | page=4}}</ref> were a [[royal house]] of minor dynastic kings and aristocratic chieftains in [[Tamilakam]] in the early historic period of [[South India]].<ref name="Meluhha and Agastya">{{cite web|url=http://www.harappa.com/arrow/meluhha_and_agastya_2009.pdf|title=Meluhha and Agastya : Alpha and Omega of the Indus Script|last=Mahadevan|first=Iravatham|year=2009|location=Chennai, India|page=16|quote=The story of the southern migration of the Vēḷir from Dvārakā under the leadership of Agastya is narrated by Naccinarkkiniyar in his commentary on Tolkāppiyam (pāyiram ; Poruḷ. 34). According to this legend, the gods congregated on Mount Meru as a result of which the earth tilted, lowering Meru and raising the southern quarter. The gods thereupon decided that Agastya was the best person to remedy this situation and requested him to proceed to the South. Agastya agreed and, on his way, visited Tuvarāpati’ (Dvārakā) and led the descendants of neṭu-muṭi-an{{!}}n{{!}}al (Viṣṇu or Krṣṇa) including eighteen kings, eighteen families of the Vēḷir and the Aruvāḷar' to the south, where they settled down clearing the forests and cultivating the land.}}</ref> They had close relations with [[Chera dynasty|Chera]], [[Chola dynasty|Chola]] and [[Pandya dynasty|Pandya]] rulers through ruling and coronation rights.<ref name="de Laet Herrmann 1996 p. 382">{{cite book | last1=de Laet | first1=S.J. | last2=Herrmann | first2=J. | title=History of Humanity: From the seventh century B.C. to the seventh century A.D. | publisher=Routledge | series=History of Humanity | year=1996 | isbn=978-92-3-102812-0 | url=https://books.google.com/books?id=WGUz01yBumEC&pg=PA382 | access-date=2022-12-12 | page=382}}</ref><ref name="Singh Thirumalai Manoharan Anthropological Survey of India 1997 p.1647 ">{{cite book | last1=Singh | first1=K.S. | last2=Thirumalai | first2=R. | last3=Manoharan | first3=S. | author4=Anthropological Survey of India | title=Tamil Nadu | publisher=Affiliated East-West Press [for] Anthropological Survey of India | series=People of India | issue=pt. 3 | year=1997 | isbn=978-81-85938-88-2 | url=https://books.google.com/books?id=9XLiAAAAMAAJ&q=velir+coronation | access-date=2022-12-12 | page=1647}}</ref><ref name="Cuppiramaṇiyan̲ Tirunāvukkaracu International Institute of Tamil Studies 1983 p.269 ">{{cite book | last1=Cuppiramaṇiyan̲ | first1=C.V. | last2=Tirunāvukkaracu | first2=K.T. | author3=International Institute of Tamil Studies | title=Historical Heritage of the Tamils | publisher=International Institute of Tamil Studies | series=Publication (International Institute of Tamil Studies) | year=1983 | url=https://books.google.com/books?id=FXIeAAAAMAAJ&q=velir++relation | access-date=2022-12-12 | page=269}}</ref> Medieval inscriptions claim that they belong to the [[Konar (caste)|Ayar]] ([[Yadava]]) or [[Ay dynasty]] ([[Yadu dynasty]]).<ref>{{cite book|url=https://books.google.com/books?id=pzgaS1wRnl8C&q=yadu-kula&pg=RA1-PA34 |title=Temples of Kr̥ṣṇa in South India: History, Art, and Traditions in Tamilnāḍu |publisher=Institute of Asian Studies |date=2001 |first=T. |last=Padmaja |pages=33–35|isbn=9788170173984| quote=The Ay dominion was situated between Kerala and Pāṇḍya Nāḍu and it comprised of the parts of the present Kanyakumari district of Tamilnāḍu.
The Sangam literature portrays the Ay rulers as independent sovereigns in the region around Potiya hill. The early Ays hold special position among the Vēļir chieftains ruling in several parts of the Tamil country. The Parthivasekarapuram inscription of Kōkkurunandakkan—the Āy ruler— claims that he belonged to the line of the Yādavas or Ayar. People who lived in the mullai region were called as āyars, kōyalars and idayars. In Tamil land division mullai is placed in the mid-region between the hills (kurinchi) and the plains (marudam). As mullai enjoys the iḍai (middle) position, the people of that region were called Iḍaiyars. There are references
to Idaiyars in the Sangam works. The name of one of the poets was
Iḍaikkadanar. The name denotes that the poet belonged to mullai region. Even now iḍaiyar is the most commonly used word for the cowherds in Tamil. According to the Tolkāppiyam, the presiding deity of the mullai region was Mayōn i.e. Kṛṣṇa or Vișņu. Another name for the ayars was pothuvar, mean- ing 'common', We have reference to pothuvar in the Kalithokai.
The Ay kings continued to cherish their association with Yadu-kula and Kṛṣṇa in the later times also as seen in their copper plate grants and inscriptions.}}</ref><ref name="van Bakel Hagesteijn van de Velde 1994 p. 175">{{cite book | last1=van Bakel | first1=M. | last2=Hagesteijn | first2=R. | last3=van de Velde | first3=P. | title=Pivot politics: changing cultural identities in early state formation processes | publisher=Het Spinhuis | year=1994 | isbn=978-90-5589-007-1 | url=https://books.google.com/books?id=TXOc1WJVpoQC&pg=PA175 | access-date=2022-12-22 | page=175}}</ref><ref name="Ayyar Government Museum (Chennai 2002 p.15 ">{{cite book | last1=Ayyar | first1=K.R.S. | last2=Government Museum (Chennai | first2=India) | title=Inscriptions in the Pudukkóttai State | publisher=Commissioner of Museums, Government of Tamilnadu | series=Inscriptions in the Pudukkóttai State | issue=pt. 1 | year=2002 | url=https://books.google.com/books?id=jk5mAAAAMAAJ&q=Vikramakesari+yadhu | access-date=2022-12-20 | page=15}}</ref>


==Origin==
==Origin==

Revision as of 19:21, 9 December 2023

Velir
A statue of the Sangam period Velir king
CountryIndia
Current regionSouth India
TitlesSatyaputra
Connected familiesAy
Athiyamān
Irunkōvēl
Ilanji Vel
Malayamān
Nanan
Vēl Pāri
Vel Avi Pekan

The Velir [1][2][3][4][5] were a royal house of minor dynastic kings and aristocratic chieftains in Tamilakam in the early historic period of South India.[6] They had close relations with Chera, Chola and Pandya rulers through ruling and coronation rights.[7][8][9] Medieval inscriptions claim that they belong to the Ayar (Yadava) or Ay dynasty (Yadu dynasty).[10][11][12]

Origin

A 12th-century statue of Agastya.

The Purananuru, one of the Eight Anthologies of Sangam literature, praises King Irunkōvēl, a 49th generation descendant of the Vēlir clan whose ancestors appeared from the pitcher (தடவு) of a Northern sage (Agastya), and said to have ruled Thuvarai (Dvārakā) with a fort containing tall huge walls made of bronze.[13] According to a commentary on Tholkappiyam, the earliest long work of Tamil literature, eighteen clans of the Velirs came from the city of Tuvarapati under the leadership of the sage Agastya.[6][14][15] The legend goes that all the gods and sages went to the Himalayas to attend the marriage of Siva with Parvati due to which the earth started tilting to one side. Agastya was then requested to proceed south to restore the balance. On his way south, Agastya married Lopamudra and is said to have brought with him sage Jamadagni's son Trnadhumagni or Tholkappiyar, the author of Tamil grammar, and eighteen members of the Vrishni family along with eighteen crore Velir and Aruvalar.[16] It has been suggested by some like Thapar and Champakalakshmi, that the ancestors of the Velir may have been related to the Yadava of Dvaraka and the inhabitants of the post Harappan Chacolithic Black and Red ware sites. According to Thapar, the Yadava may have belonged to a non Indo-Aryan language group.[14] They eventually reached Tamraparni, and as the Velir-Perumakan group, cultivated its ancient society as a political, sociocultural and economic structure in South India and Sri Lanka.[17]

The Irunkōvēl kings trace their lineage to the clan of Krishna; one of the inscriptions at Kodumbalur belonging to one of the kings in the Irunkovel line, namely Tennavan Irunkōvēl, declares that he belonged to the Kshatriya dynasty which is descended from Yadu (legendary king).[12][18] The Moovar Koil record of Irukkuvel chief Boothi Vikramakesari lauds his father, Samarabirama, as Yadu-vamsa-ketu (Banner of the Yadu race).[12][19] Historians consider the Ay velirs originated from the pastoralists of Ayars and they gained preeminence at an early stage in Tamil history.[20][21][22]

History

The Velir were prominent in the Sangam period of Tamil polity, economy, and society. They are traced to the Yadavas (Yadu descent) of Dvaraka and linked up with all important dynasties of South India including the Chalukyas, Hoysalas, and Andhras.[23] In Sangam literature, they are portrayed as independent chieftains who ruled in bordering areas of three major ruling dynasties, had considerable collective power and marriage alliances with Three Crowned Kings.[24] "Karmandala sathakam" a 12th-century work states that the Velirs (The eighteen groups of Vellalars) who ruled Karmandalam (Regions of Southern Karnataka and North Tamil Nadu) were branched-off from:[25]

While most of the rulers are substantiated by epigraphs and literatures, some of their history of ruling some dynasties is not recorded.

Also, some of the medieval dynasties of the western half of the peninsula claim to be descended from Yadhavas lineage and the Ay chiefs of Ay dynasty of the ninth century A.D. claim to be the Vrishni-kula as also the Mushika kings who link themselves with Haihaya origins.[30] The Periya Puranam describes about a Haiheya clan king Eyarkon Kalikama Nayanar, he was a Vellalar saint and Commander-in-chief of the Chola army.[31][32] The Ay velir chieftains, who settled down in Ay county (near Kanyakumari), were quite prominent in Tamil Nadu during the sangam age.[33]

The Chalukyas and Kadambas belonging to Manavya gotra as being the descendants of the original ancestress Hariti.[34] The Karmandala Satakam states that the Velirs of karmandalam belong to the same "Manavya" Gotra.[25] The Chalukya kings were called Velpularasar and Velkulattarasar by some communities, that is kings over Vel country (pula means region or country).[35][36] Later day references to them in Choļa inscriptions puts the Chalukyas under the Velir community ruling in Deccan.[29]

Tamilakam in the Sangam Period.

The Ay Vels were one such Velir group that ruled the territory in and around Venad during the Sangam period. The word Venad is derived from Vel -nadu, that is the country ruled by Vel chieftains.[37] We know of a queen of Vikramaditya Varaguna, an Ay king of 9th century who is referred to as Murugan Chenthi and as Aykula Mahadevi from inscriptions. Her father, an Ay chief called Chathan Murugan is described as a Vennir Vellala that is a Vellala by birth,[38] in the Huzur plates of king Karunandakkan, the predecessor of Vikramaditya Varaguna.[39]

The Irunkōvēl lines of Velir kings are considered to be of the same stock as the Hoysalas as in one of the Sangam poems, the ancestor of the Irungovel chieftain is said to have ruled the fortified city of Tuvarai. This city is identified with the Hoysala capital Dwarasamudra by some historians.[40] Also, the legend of the chief killing a tiger (Pulikadimal) has a striking resemblance to the origin legend of the Hoysalas where "sala" kills the tiger to save a sage.[41] As per historian Arokiaswami, the Hoysala title "Ballala" is only a variant of the Tamil word "Vellala".[42] The Hoysala king Veera Ballala III is even now locally known as the "Vellala Maharaja" in Thiruvannamalai, the town that served as their capital in 14th century.[43]

The Irungovel chieftains were related to the Cholas through matrimony.[44][45] These princes assumed both the Chola and Irungovel titles like for example there was one Adavallan Gangaikonda Cholan alias Irungolan during the time of Kulottunga I and then there was a certain Sendamangalam Udaiyan Araiyan Edirili Cholan alias Irungolan during the reign of Kulottunga III.[46]

Sangam literature

The Purananuru, one of the Eight Anthologies of Sangam literature, praises King Irunkōvēl, a 49th generation descendant of the Vēlir clan whose ancestors appeared from the pitcher (தடவு) of a Northern sage (Agastya), and said to have ruled Thuvarai (Dvārakā) with a fort containing tall huge walls made of bronze.[13]

Velir chiefs

Moovar Koil Temple Complex built by Irunkovel chieftain Boothi Vikramakesari

Athiyamān Nedumān Añci and his son Ezhini, were Athiyamān chieftains, based in Tagadur (present day village located in Dharmapuri district). They were contemporaries of Auvaiyar. The Sangam poem "Thagadur yathirai", now lost, was written about his battle with the Chera king. Another Velir was Irunkōvēl who ruled over Konaadu, the area in and around Pudukottai, with their capital in Kodumbalur.[47] Nannan was another Velir chieftain who hailed from Tulu Nadu.[48] Yet another Velir chief was Pekan of the Vel Avi family who ruled over Pothini, the modern Palani near Madurai.[citation needed] Other ancient Velir chiefs of repute include Alumbil Vel, Alandur Vel, Ilanji Vel and Nangur Vel.[49]

See also

References

  1. ^ Pruthi, R.; Sharma, B.R. (1995). Buddhism, Jainism and Women. Encyclopaedia of women society and culture series. Anmol Publications. p. 99. ISBN 978-81-7488-085-7.
  2. ^ Sivaratnam, C. (1964). An Outline of the Cultural History and Principles of Hinduism. Stangard Printers. p. 36. Retrieved 12 December 2022.
  3. ^ Chakravarti, A. (1953). Tirukkural (in Lithuanian). Diocesan Press. p. 25.
  4. ^ Orr, L.C. (2000). Donors, Devotees, and Daughters of God: Temple Women in Medieval Tamilnadu. South Asia Research. Oxford University Press. p. 209. ISBN 978-0-19-535672-4. Retrieved 12 December 2022.
  5. ^ Iyer, L.A.K. (1968). Social History of Kerala: The Dravidians. Monographs on man in India. Book Centre Publications. p. 4. Retrieved 12 December 2022.
  6. ^ a b Mahadevan, Iravatham (2009). "Meluhha and Agastya : Alpha and Omega of the Indus Script" (PDF). Chennai, India. p. 16. The story of the southern migration of the Vēḷir from Dvārakā under the leadership of Agastya is narrated by Naccinarkkiniyar in his commentary on Tolkāppiyam (pāyiram ; Poruḷ. 34). According to this legend, the gods congregated on Mount Meru as a result of which the earth tilted, lowering Meru and raising the southern quarter. The gods thereupon decided that Agastya was the best person to remedy this situation and requested him to proceed to the South. Agastya agreed and, on his way, visited Tuvarāpati' (Dvārakā) and led the descendants of neṭu-muṭi-an|n|al (Viṣṇu or Krṣṇa) including eighteen kings, eighteen families of the Vēḷir and the Aruvāḷar' to the south, where they settled down clearing the forests and cultivating the land.
  7. ^ de Laet, S.J.; Herrmann, J. (1996). History of Humanity: From the seventh century B.C. to the seventh century A.D. History of Humanity. Routledge. p. 382. ISBN 978-92-3-102812-0. Retrieved 12 December 2022.
  8. ^ Singh, K.S.; Thirumalai, R.; Manoharan, S.; Anthropological Survey of India (1997). Tamil Nadu. People of India. Affiliated East-West Press [for] Anthropological Survey of India. p. 1647. ISBN 978-81-85938-88-2. Retrieved 12 December 2022.
  9. ^ Cuppiramaṇiyan̲, C.V.; Tirunāvukkaracu, K.T.; International Institute of Tamil Studies (1983). Historical Heritage of the Tamils. Publication (International Institute of Tamil Studies). International Institute of Tamil Studies. p. 269. Retrieved 12 December 2022.
  10. ^ Padmaja, T. (2001). Temples of Kr̥ṣṇa in South India: History, Art, and Traditions in Tamilnāḍu. Institute of Asian Studies. pp. 33–35. ISBN 9788170173984. The Ay dominion was situated between Kerala and Pāṇḍya Nāḍu and it comprised of the parts of the present Kanyakumari district of Tamilnāḍu. The Sangam literature portrays the Ay rulers as independent sovereigns in the region around Potiya hill. The early Ays hold special position among the Vēļir chieftains ruling in several parts of the Tamil country. The Parthivasekarapuram inscription of Kōkkurunandakkan—the Āy ruler— claims that he belonged to the line of the Yādavas or Ayar. People who lived in the mullai region were called as āyars, kōyalars and idayars. In Tamil land division mullai is placed in the mid-region between the hills (kurinchi) and the plains (marudam). As mullai enjoys the iḍai (middle) position, the people of that region were called Iḍaiyars. There are references to Idaiyars in the Sangam works. The name of one of the poets was Iḍaikkadanar. The name denotes that the poet belonged to mullai region. Even now iḍaiyar is the most commonly used word for the cowherds in Tamil. According to the Tolkāppiyam, the presiding deity of the mullai region was Mayōn i.e. Kṛṣṇa or Vișņu. Another name for the ayars was pothuvar, mean- ing 'common', We have reference to pothuvar in the Kalithokai. The Ay kings continued to cherish their association with Yadu-kula and Kṛṣṇa in the later times also as seen in their copper plate grants and inscriptions. {{cite book}}: line feed character in |quote= at position 140 (help)
  11. ^ van Bakel, M.; Hagesteijn, R.; van de Velde, P. (1994). Pivot politics: changing cultural identities in early state formation processes. Het Spinhuis. p. 175. ISBN 978-90-5589-007-1. Retrieved 22 December 2022.
  12. ^ a b c Ayyar, K.R.S.; Government Museum (Chennai, India) (2002). Inscriptions in the Pudukkóttai State. Inscriptions in the Pudukkóttai State. Commissioner of Museums, Government of Tamilnadu. p. 15. Retrieved 20 December 2022.
  13. ^ a b Hart, G.L.; Heifetz, H. (2002). The Four Hundred Songs of War and Wisdom: An Anthology of Poems from Classical Tamil, the Purananuru. Translations from the Asian Classics. Columbia University Press. p. 127. ISBN 978-0-231-51252-7. Retrieved 16 May 2023.
  14. ^ a b Pivot politics: changing cultural identities in early state formation processes By M. van Bakel page 165: "The Velir were an instrusive group in South India... It is now suggested that (...) may have been associated with the Yadava of Dvaraka..."[1]
  15. ^ Romila Thapar. Ancient Indian Social History: Some Interpretations. Orient Blackswan, 1978 - India - 341 pages. p. 224.
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  20. ^ Padmaja, T. (2001). Temples of Kr̥ṣṇa in South India: History, Art, and Traditions in Tamilnāḍu. Institute of Asian Studies. pp. 33–34. ISBN 9788170173984.
  21. ^ Environment, Development and Society in Contemporary India:An Introduction. Macmillan India. 2008. p. 23. ISBN 978-0-230-63530-2. Retrieved 12 December 2022.
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  25. ^ a b Vijayalakshmi, Usha R (2010). "Karmandala Satakam: Politico-Socio-Cultural Analysis of Medieval Tamil Literature on the Vellala Community of South Karnataka". "Karmandala Satakam: Politico-Socio-Cultural Analysis of Medieval Tamil Literature on the Vellala Community of South Karnataka. 71: 430. JSTOR 44147510.
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  30. ^ Thapar, R. (1978). Ancient Indian Social History: Some Interpretations. Orient Longman. p. 224. ISBN 978-81-250-0808-8. Retrieved 21 December 2022.
  31. ^ Dehejia, Vidya (1988). Slaves of the Lord: The Path of the Tamil Saints. Munshiram Manoharlal. p. 178. ISBN 978-8-12150-044-9.
  32. ^ The Religion And Philosophy Of Tevaram With Special Reference To Nampi Arurar In Four Volumes: Rangaswamy, M. A. Dorai. 30 June 2015. Retrieved 22 December 2022.
  33. ^ Padmaja, T. (2002). Temples of Kr̥ṣṇa in South India: History, Art, and Traditions in Tamilnāḍu. Temples of Kr̥ṣṇa in South India: History, Art, and Traditions in Tamilnāḍu (in Latin). Abhinav Publications. p. 127. ISBN 978-81-7017-398-4. Retrieved 22 December 2022.
  34. ^ Krishnarao, B. V. (1939). "The Origin and the Original Home of the Calukyas". Proceedings of the Indian History Congress. 3. Indian History Congress: 386–410. ISSN 2249-1937. JSTOR 44252388. Retrieved 22 December 2022.
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  42. ^ M. Arokiaswami. The Early History of the Vellar Basin, with Special Reference to the Irukkuvels of Kodumbalur. A Study in Vellala Origin and Early History. Amudha Nilayam. p. 29.
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  45. ^ Tirumalai, R. (1994). Collected Papers: Studies in South Indian Epigraphy and History of Land Organisation, Development and Accounts and Select Chola, and Pandyan Townships. T.N.D.A. pub. Department of Archaeology, Government of Tamilnadu. p. 177. Retrieved 20 December 2022.
  46. ^ Balasubrahmanyam, S.R.; Venkataraman, B.; Ramachandran, B. (1979). Later Chola Temples: Kulottunga I to Rajendra III (A.D. 1070-1280) (in Javanese). Mudgala Trust. p. 80. Retrieved 20 December 2022.
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  49. ^ Seneviratne, Sudharshan (1994). "The Twilight of the Perumakan: South Indian Polity Restructured and Incorporated". In van Bakel, Martin; Hagesteijn, Renée; van de Velde, Piet (eds.). Pivot Politics: Changing Cultural Identities in Early State Formation Processes. Amsterdam: Het Spinhuis. p. 172. ISBN 978-90-5589-007-1.
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