Kaladi and Sankara

[Lakshmi Srinivas]

irAmAnucan, irAmAnuca munivan, yatirAcan, perumputUr
munivan, pUtUrAn, perumputUr mAmuni etc are the
typical references.

I have not seen the common referent irAmAnucan
qualified with perumputUr.

Warm Regards,

LS

--- Swaminathan Madhuresan <smadhuresan at YAHOO.COM>
wrote:
>   Like kAlaTic caGkaran2, is perumpUtUr irAmAn2ucan2
> mentioned
>   anywhere?
>
>
> --- Sudalaimuthu Palaniappan <Palaniappa at AOL.COM>
> wrote:
> > In a message dated 11/3/99 5:39:38 PM Central
> Standard Time,
> > vsundaresan at HOTMAIL.COM writes:
> >
> > > The earliest reference would probably be in the
> Sankaravijaya of Madhava,
> > >  traditionally identified with Vidyaranya.
> >
> > In that case, the earliest reference linking
> Kaladi and Sankara is a Tamil
> > inscription that belongs to the 20th regnal year
> of mARavarman2
> > cuntarapANtiyan2 I (1235-36 A.D.). The inscription
> (SII 5, no. 431) is in the
> > nellaiyappar temple in tirunelvEli in Tamilnadu.
> >
> > The interesting aspect of this inscription is that
> it does not refer to
> > Sankara directly. Instead, it refers to a Pandiyan
> official/chieftain who had
> > a linga installed at the temple in the following
> words:
> >
> > "kAlaTiccaGkaran azakiyaperumALAn2a mazavarAyar
> pUcittu ikkOyilil
> > AzrayalimgamAka ezuntaruLuvitta cokkan2Arkku.."
> >
> > Here a person has been named kAlaTiccaGkaran
> (Sankara of Kaladi). If we take
> > this person to be the father of azakiyaperumAL,
> the mazavarAyar, then the
> > father should have received the name probably
> towards the end of the 12th
> > century. From the details in the inscription, we
> know that the family
> > belonged to the western Tirunelveli region. So the
> name kAlaTi (Kaladi) did
> > not refer to the natal village of anybody in the
> chieftain's family. So,
> > unless we have a kAlaTi in tirunelvEli region, the
> person was indeed named
> > after Sankara of Kaladi.
> >
> > What is particularly interesting is that
> kAlaTiccaGkaran was a non-brahmin
> > official who would otherwise be called a veLLALa
> or zUdra. cEkkizAr, the
> > veLLALa minister of the Chola king, refers to
> veLLALas as zUdras in his
> > periyapurANam of the 12th century. Moreover,
> cEkkizAr was the one who called
> > a Chola king known for his impartial justice as
> "manu nIti".
> >
> > All these make one wonder if the veLLALas in the
> 12th century knew what
> > Sankara and Manu thought of the zUdras? Or was it
> just syncretism on the part
> > of kALaTiccaGkaran2's parents to name their son
> after Sankara of Kaladi? Or
> > was there a compromise between advaita and
> zaivasiddhAnta? Or had the idea of
> > Sankara as an avatAra of dakSiNAmUrti become so
> popular as to lead to his
> > acceptance even by devout zaivite veLLALas who
> would otherwise be opposed to
> > advaita? Coincidentally, western tirunelvEli
> region is also where we find
> > potiyil, the original locus of the dakSiNAmUrti
> cult.
> >
> > In any case, it is obvious that the value of Tamil
> inscriptions for
> > Indological research has been grossly
> underestimated till now. There is an
> > urgent need to publish and create a digitized data
> base of all the Tamil
> > inscriptions. Are there any Indologists to take up
> this cause?
> >
> > Regards
> > S. Palaniappan
> >
>
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