Five Hundred Lords of Ayyavolu
The Five Hundred Lords of Ayyavole were a merchant guild from Aihole that provided trade links between trading communities in Tamil Nadu, Karnataka and Andhra Pradesh. They have been mentioned in inscriptions from the 9th century CE.[1] Aihole was formerly a major city of the Chalukyas of Badami and a place with many temples and brahmans, some of whom seem to have become involved in the trading activities of the Five Hundred.[1] But most of the Ayyavolu Lords were merchants, especially those engaged in long-distance trade. Their inscriptions between the 9th and 14th centuries record their endowments made to temples and throw light on their trading activities or commodities.[1]
The Five Hundred guild, known as Ayyavole in Kannada, Ayyavolu in Telugu, Aryarupa in Sanskrit, and Ainuruvar in Tamil, operated in Southern India and Southeast Asia. They became more powerful under the Cholas.[2] They were protectors of the Veera-Banaju-Dharma, that is, law of the heroic or noble merchants. The Bull was their symbol which they displayed on their flag; and they had a reputation for being daring and enterprising.[3]
Description
[edit]The following passage on the guild of Ayyavolu merchants is taken from an inscription dated 1055 CE and summarises their activities and commodities:[4]
Famed throughout the world, adorned with many good qualities, truth, purity, good conduct, policy, condescension, and prudence; protectors of the vira-Bananju-dharma [law of the heroic traders], having 32 veloma, 18 cities, 64 yoga-pithas, and asramas at the four points of the compass; born to be wanderers over many countries, the earth as their sack,....the serpent race as the cords, the betel pouch as a secret pocket,... by land routes and water routes penetrating into the regions of the six continents, with superior elephants, well-bred horses, large sapphires, moonstones, pearls, rubies, diamonds,...cardamoms, cloves, sandal, camphor, musk, saffron and other perfumes and drugs, by selling which wholesale or hawking about on their shoulders, preventing the loss by customs duties, they fill up the emperor's treasury of gold, his treasury of jewels, and his armoury of weapons; and from the rest they daily bestow gifts on pundits and munis; white umbrellas as their canopy, the mighty ocean as their moat, Indra as the hand-guard of their swords, Varuna as the standard bearer, Kubera as the treasurer,...
Origin and activities
[edit]The Five Hundred were an itinerant group that became a community because of their operations.[5] In comparison to other guilds, they were considered the most flamboyant. Together with another guild of merchants called Manigramam, the guild of Five Hundred were found in ports and commercial centres. They endowed temples, fed Brahmans, and contributed to the maintenance of irrigation works. Their inscriptions dot the entire southern peninsula, tracing an inter-regional and international network of merchants. Some of these merchants were called "nanadesi" (or "of many countries), while some were called "swadesi" (or "of own country"). These traders were one of the conduits for transporting Indian culture to Southeast Asia.[6]
Evidences show that the erection of temples and mathas depended upon royal patronage and mercantile guilds like Ayyavolu, Nakaramu and Komatis who supported temple building activity. Similarly temple building activity also depended upon guilds of architects or the Acharyas of the Vishwakarma-Kula who also seem to have organised themselves into guilds based on geographical divisions.[7]
Veera-Balanjas
[edit]The lords of Ayyavolu were called Vira-Balanjas.[8] The term Vira-Balanja in Kannada and Vira-Valanjiyar in Tamil, Vira-Balija in Telugu, all of them mean "valiant merchants".[9] These merchants styled themselves as protectors of Vira Balanja Dharma (Vira Balanja Dharma Pratipalanulu) and often figured in the inscriptions of medieval Andhra.[10] There are several epigraphs available on the Veera-Balanjas. One example is an epigraph of 1531 CE from the Anilama village of Cuddapah, which refers to the grant of certain toll-income (Magama) on articles of trade, such as cotton, yarn, cloth, etc., made by the Veera-Balanja merchant guild of Ayyavolu, for the lamp-offerings of God Sangamesvara of that village.[11]
Copper-plate inscriptions of Nellore mention that the organisation of Ayyavola, or Ayyavola-enumbaru-swamigalu were the protectors of the Vira-Balanja dharma (aka Vira-Bananja dharma) and followed the Vira-Banaja-Samaya.[12] According to an inscription dated 1240 CE found at Chintapalli in Guntur district, the Vira-Balanja Samaya (a trade corporation) consisted of Ubhayananadesis, the Gavara, and the Mumuridandas; and they were the recipients of five hundred hero edicts.[13] Of these, the Ubhayananadesis were a unit of merchants derived from all quarters and countries, consisting of Desis, Paradesis and Nanadesis, while the Gavares derived their name as a body of merchants worshipping God Gavaresvara.[14]
Some trade guilds were based on religious identities, such as the Nakaras (a guild) which was a body of Vaisya devotees of Nakaresvara and the Gavares which was a body of Balija devotees of Gavaresvara (Sri Gavaresvara divya deva sripada padmaradhakulu).[15] The Mummuridandas were warriors first and merchants next. An inscription of 1177 AD from Kurugodu, Bellary explicitly states that the Mummuridandas were an offshoot of the 'Five Hundred' who were eminent in Aryapura, that is, Aihole or Ayyavole (srimad aryya nama pura mukhyabhutar enip ainurvarind adavid anvay ayatar).[16] Trade corporations like Vira-Balanja-Samaya flourished under various empires despite wars and invasions.[17]
Tamil sources
[edit]A fragmentary Chera inscription datable to 1000 CE in the reign of Bhaskara Ravi, found on three broken stones in a mosque in Pandalayini-Kollam (near Kozhikode), refers to Valanjiyar and other merchants found in the assembly of Ayyavole-500 trade guild.[18] The Ayyavole-500 were simply called Ainuruvar in Tamil.
In Visakhapatnam, three inscriptions were found, two in Telugu and one in Tamil. They were on the Ainuttava-perumballi (500 perumballi) in Visakhapatnam and dated to 1090 CE under the reign of the Ganga king Anantavarmadeva.[19] Another Telugu inscription records a similar grant to the same Ainuttava-Perumballi by the Chief Mahamandaleshvara Kulotungga Prithvisvara. The inscriptions suggest that the Anjuvannam people were patronized by the Ayyavole-500 guild and even treated as members of that guild.[20]
It would seem that when the Ayyavole-500 guild became a big overreaching guild of Southern India, most of the existing indigenous and local trade guilds became associated with it. The Manigramam and nanadesi guilds joined the Ayyavole-500. Due to the various Chola naval expeditions to Southeast Asia and the support provided by the Cholas to the Ayyavole guild, the Ayyavole guild emerged as a maritime power and continued to flourish in the kingdom of Srivijaya (a dominant thalassocratic city-state based on the island of Sumatra, Indonesia). This is well documented in an inscription of the Ayyavole guild of the year 1088 AD found in Barus of West Sumatra, Indonesia. South Indian merchants were also active in Burma and the Thai peninsula.[21]
See also
[edit]References
[edit]- ^ a b c A History of India, by Burton Stein and David Arnold, p.120
- ^ Nagapattinam to Suvarnadwipa: reflections on Chola naval expeditions to Southeast Asia by Hermann Kulke, K. Kesavapany and Vijay Sakhuja, p.xviii and p.181
- ^ Peranakan Indians of Singapore and Melaka: Indian Babas and Nonyas--Chitty Melaka, by Samuel Dhoraisingam, p.3
- ^ A History of India, by Burton Stein and David Arnold, p.121
- ^ A History of India, by Burton Stein, p. 126
- ^ A History of India, by Burton Stein and David Arnold, p.121
- ^ Art of South India, Andhra Pradesh, by B. Rajendra Prasad, p.85
- ^ Mallampalli Sōmaśēkharaśarma, ed. (1948). History of the Reddi Kingdoms (circa. 1325 A.D. to Circa 1448 A.D.). Andhra University. p. 397.
- ^
- Sakkottai Krishnaswami Aiyangar, ed. (1941). Ancient India and South Indian History & Culture: Papers on Indian History and Culture; India to A.D. 1300. Oriental Book Agency. p. 801.
- S.S. Shashi, ed. (2000). Encyclopaedia Indica: India, Pakistan, Bangladesh. Vol. 106. Anmol Publications. p. 86. ISBN 9788170418597.
- ^ K. Sundaram, ed. (1968). Studies in Economic and Social Conditions of Medieval Andhra, A. D. 1000-1600. Triveni Publishers. p. 69-76.
- ^ Ravula Soma Reddy, ed. (1984). Hindu and Muslim Religious Institutions, Andhra Desa, 1300-1600. New Era. p. 110.
- ^ The quarterly journal of the Mythic society (Bangalore). Mythic Society. 1991. p. 88-91.
- ^
- T. Venkateswara Rao, ed. (1978). Prasasti of The Vira Balanja. Vol. 6. Itihas. p. 74.
A Chintapalli record of S. 1162 mentions that the Ubhaya - Nānādēsi , Mummuridandas and Gavares were the protectors of the Vira - Balanja - Dharma.
- K. Sundaram, ed. (1968). "The Balanja Merchant Community of Medieval Andhra, (A. D. 1300 - 1600)". Studies in Economic and Social Conditions of Medieval Andhra, A. D. 1000-1600. Triveni Publishers. p. 72.
In one of the early inscriptions of the merchants from Chintapalli in Guntur District of the year A.D. 1240, it is mentioned that Ubhaya Nanadesis, Gavares and Mummaridandas as protectors of Vira Balanja Dharma.
- Vasant K. Bawa, ed. (1975). Aspects of Deccan History. Institute of Asian Studies. p. 120.
One record from Chintapalli 26 in the Guntur district , dated S. 1162 , states the Virabalamja - samaya was composed of the Ubhaya - nanadesi , the Gavares and the Mummiridandas.
- T. Venkateswara Rao, ed. (1978). Prasasti of The Vira Balanja. Vol. 6. Itihas. p. 74.
- ^
- Mallampalli Somasekhara Sarma, ed. (1948). History of the Reddi Kingdoms (circa. 1325 A.D. to Circa 1448 A.D.). Andhra University. p. 396.
The body of Gavares seems to have derived its name from worshipping god Gavaresvara, one of the gods , referred to in the prasasti of the Vira Balañjyas , as having been worshipped by them Mummuridaṇḍas was another component sect of the Vira Balañjya samaya
*Kambhampati Satyanarayana, ed. (1975). A Study of the History and Culture of the Andhras. Vol. 2. People's Publishing House. p. 52.The body of Gavares seems to have derived its name from worshipping God Gavaresvara ... The Mummuridandas , probably , represented the advance guard of the trading caravan " . Another body of traders
- Mallampalli Somasekhara Sarma, ed. (1948). History of the Reddi Kingdoms (circa. 1325 A.D. to Circa 1448 A.D.). Andhra University. p. 396.
- ^ S.Nagabhushan Rao, ed. (1993). Cultural heritage of the Kakatiyas: a medieval kingdom of south India. District Council for Cultural Affairs. p. 59.
- ^ P. V. Parabrahma Sastry, Pedarapu Chenna Reddy, ed. (2004). Brahma Sri: Researches in Archaeology, History, and Culture in the New Millennium : Dr. P.V. Parabrahma Sastry Felicitation. Vol. 1. Sharada Publishing House. p. 169. ISBN 9788188934164.
- ^ Kambhampati Satyanarayana, ed. (1975). A Study of the History and Culture of the Andhras: From stone age to feudalism. People's Publishing House. p. 125.
- ^ Hermann Kulke, K. Kesavapany, Vijay Sakhuja. Nagapattinam to Suvarnadwipa: Reflections on Chola Naval Expeditions to Southeast Asia. p. 163.
- ^ Nagapattinam to Suvarnadwipa: reflections on Chola naval expeditions to Southeast Asia by Hermann Kulke, K. Kesavapany and Vijay Sakhuja, p.164
- ^ Nagapattinam to Suvarnadwipa: reflections on Chola naval expeditions to Southeast Asia by Hermann Kulke, K. Kesavapany and Vijay Sakhuja, p.165
- ^ Nagapattinam to Suvarnadwipa: reflections on Chola naval expeditions to Southeast Asia by Hermann Kulke, K. Kesavapany and Vijay Sakhuja, p.10-12 [1]