The origin, development and importance of Hero-stones in India – special lecture by Dr Poongundran organized by the Indological Research Institute (IRI) (3)

The origin, development and importance of Hero-stones in India – special lecture by Dr Poongundran organized by the Indological Research Institute (IRI) (3)

Dr R. Poongundran gives lecture…

Discussion on the Special lecture: After the lecture, there was a discussion also and many asked questions and he answered and explained nicely. There were some PhD students, who asked specific questions and he replied. Thus, the discussion was live and enjoyable. Generally, in other meetings such free discussion is not allowed, but, here, all could get clarification from the speaker. Definitely, the session set an example for academic proceeding and healthy discussion, as it continued for half-an-hour.

• During which rule, the hero-stones were found maximum?
  • Considering the places (Dharmapuri, Krishnagiri) and other places of Thondaimandalam, it is believed that during the Pallava period, maximum Hero-stones were erected
• Under the category of “Hero” of Hero-stones, who were there?
  • Maximum warriors, soldiers and individuals, rarely King, chieftain or ruler of higher status. Now, interpretation has shifted to “marginalized” and so on.
• Where, the Hero-stones are found maximum?
  • According to the historian Upinder Singh, the largest concentration of such memorial stones is found in the Indian state of Karnataka. About two thousand six hundred and fifty hero stones, the earliest in Karnataka is dated to the 5^th century CE.
• Why the Kumbam / kalasam like object was depicted, what is its significance?
  • It is not Kalasam or Kumbam, as explained above. The one object which requires elucidation is what has been described as a receptacle (Simi, சிமிழ்). The relevance of a Simi = small container, is not clear. It looks more like a pedestal or a representation of what might have been the form of a shrine raised in memory of the dead hero.
• Is there any relation between the script found on the pottery and Hero-stones?
  • As for as the script is concerned, it is the same only and the language is Tamil. The script is called Brahmi, Tamil-Brahmi, Tamili and so on.
• When the transformation of nettuzhuttu to vattezhuttu took place?
  • During 5^th-6^th centuries writing transferred to different media and the script also changing from hard surface to soft surface.
• Whether Hero-stones convey any important message?
  • Hero-stones serve as memorial stones to the warriors, self-sacrifice, defender of villages etc., and hence they were elevated to the stages of God, Goddess or Protecting deity of the villages, group of people etc.

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Development of Hero-stones: Whether megalithic burials led to the Nadukal practice has to be studied carefully. There were five stages in the evolution of the megalithic burials, said Rajan. They were –

(1) megalithic cairn circles,

(2) cairn circles with tall menhirs,

(3) tall menhirs with Tamil-Brahmi inscriptions on them,

(4) short menhirs, about one or two metres tall, with Tamil-Brahmi inscriptions, and

(5) the culmination of shortened menhirs into hero-stones with Tamil Vattelluttu inscriptions of the fifth and sixth century CE. In the last and fifth stages, the menhirs were reduced to hero-stones, each with the engraving of the hero who was killed in a cattle raid. Such hero-stones, during the transformation period of Tamil-Brahmi into Tamil Vattelluttu script, belong to the fourth century CE. They have Tamil Vattelluttu inscriptions, and are found in the Chengam area of present-day Tiruvannamalai district, and in Dharmapuri district[1].

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The Sangam literary references and details about the Nadukals: The Sangam period (3^rd century BC to 3^rd century CE) literature such as Ahananuru and Purananururefers to the hero stones. They were not plain in character. Generally on the hero stones either at the top or bottom details like the name of the hero, the name of the king and the hero met with his death (his heroic exploits and philanthropic deeds) was engraved. The upper portion of the stone hero’s figure was depicted or appeared. They were mostly planted nearer to the irrigation tank or lake or outside the village. These everlasting stones were worshipped. Tolkappiyam, the earliest extant Tamil grammar, speaks of six stages in the ritual economies associated with the erection of hero stones. They were –

(1) katchi i.e. discovery,

(2) kalkol i.e. invitation,

(3) Nirpatai i.e. Bathing of the stones,

(4) Nadukal i.e. Erection,

(5) Perumpadai i.e. offering of food and

(6) valttu i.e. Blessing.

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Evolution of Hero-stone: The origin of erecting hero stone or hero worship evolved from the Iron age megalithic burial tradition. There were three distinctive stages in the erection of memorial stones.

1) Megalithic monuments were raised as memorials.

2) The iron age graves were raised.

3) Later graves were abandoned menhir with inscription (memorial stone) was raised. The recent discovery from Pulimankombai, Thathapatti, just a few km from Pulimankomabi (on the southern bank of river Vaigai; Dindigul district) are the earliest best example for short menhirs about one or two metres tall, with Tamil-Brahmi inscriptions. Later the Menhirs were reduced to hero-stones. There was a difference between the memorial stone and hero stone. Memorial stones contained funeral remains but the hero stones were erected to show respect over to a death person without his remains. The Pandyas were one of the three crowned monarch of the Sangam age, ruling the southern part of the present Tamil Nadu State (from 6th century to 16th century CE). They followed this tradition as in the Sangam age.

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Nadukal[2]: The given details about Nadukal[3] (literally meaning ‘an erected stone’) show how the practice is evolved into a full-fledged ritual. Initially, the place where the person died is considered as important or sacred and nadukal is erected there[4]. Then, a place is selected for erection[5] followed with other rites –

1. covered with cloth;
2. stone is placed on an elevated platform;
3. washed with good waters;
4. name and fame of the dead are inscribed;
5. worshipped with the offer of flowers, food, and incense; even animals are sacrificed;
6. lamps are lit;

thus the dead is elevated to the status of god and considered as God[6]. The direction was chosen as ‘south’ perhaps coinciding with the direction in which the body fell or found. From this, the concept of fore-fathers living in the southern direction with the status of god might have been developed. In fact, Puram emphasizes that one should perform the duty of offerings to their forefathers, who live in the southern direction, implying the pitrs or departed ancestors[7]. Similarly, a son saves his forefathers of his lineage by his actions. Thus, the offering of panda or rive ball is recognized as an important ritual[8].

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Nadukal[9]: For the preparation of Nadukal, six steps have been prescribed:

1. Selection of stone,

2. Chiselling,

3. Immersion in water (for cleaning),

4. Erection (at a place),

5. Engraving and

6. Paying homage (with offerings)[10] .

Surprisingly, very similar rites are followed by Brahmins even today on 10^th day for the dead. The ceremony contains the following steps:

1. Selection stone,
2. Cleaning with water, milk etc.,
3. Seating on darpa (Kusa) grass and writing the name of death on it with the grass symbolically,
4. Pashana Sthapanam (consecration of stone = stone fixing, one at the house and another on the banks of river or where rituals are conducted)
5. Invoking spirit to enter and
6. Offerings with Vastodharana (offering of dress) etc.

Pitā (पिता)	Pitāmaha (पितामह)	Prapitāmaha (प्रपितामह)
Father	Grand father	Great grand father

These practices appear similar and therefore, they have to be studied critically, how such practices could have existed in two different cultures, as now some researchers may try to interpret[11].

© K. V. Ramakrishna Rao

05-05-2024

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[1] Rajan, K. 2000. South Indian Memorial Stones, Manoo Pathippakam, Thanjavur

[2] K. V. Ramakrishna Rao, Karanams of the Ancient Tamils, The paper was presented at the first session of Tamilnadu History Congress, held at Madras from September 10 and 11, 1994. Accepted for publication, but not published in the Proceedings, because there was no space (as accepted by the organizers)!

[3] Puram. 221, 260, 263, 264, 265, 329, 335.

  Agam.35, 53, 67, 131, 179, 269, 289, 297, 298, 365.

  Malaipadukadam lines 387-389; Ing. 352 (references about Nadukal).

[4] Puram.260:22-28, 263:7-8, 265:1.

[5] Puram.260:1-4.

[6] As in.Puram, all references about nadukal;

God – Puram. 335:11-12, 265:4-5, 329:1-4; Agam.35:8-11.

[7] Puram.6:4-5, 58:4-5.

[8] Puram.234:2-6, 249:12-14, 360:17-20, 363:10-14.

[9]   K. V. Ramakrishna Rao, A Critical Study of Karanams of the Ancient Tamils and the Samskaras, A paper presented at the Swadeshi Indology Conference – 3 “Tamilnadu – the Land of Dharma” held at from to 2017

[10] Tol.Purattinaiyiyal.Sutra.60. Similar steps are found in the Sangam literature as explained.

[11] Under the Aryan-Dravidian dichotomy and the racial interpretation that is favourable to the Dravidologists, these practices could pose chronological challenges.

The origin, development and importance of Hero-stones in India – special lecture by Dr Poongundran organized by the Indological Research Institute (IRI) (1)

The origin, development and importance of Hero-stones in India – special lecture by Dr Poongundran organized by the Indological Research Institute (IRI) (1)

04-05-2024 Saturday – Dr Poongundran lecture: The Indological Research Institute (hereinafter mentioned as IRI) is part of the RSN Memorial Library vice versa and sponsored by the Visva Hindu Yuva Kendra to promote Indological research. The Secretary of the IRI, K. V. Ramakrishna Rao invited the audience and introduced the speaker. He briefly explained how the RSN Memorial Library and Indological Research Institute was inaugurated 28-10-2023 by Dr Subramania Swami and then Special lectures started with Dr T. Sathyamurthy on 28-01-2024 on the important topic of “Temple repair, maintenance and renovation”. Now, on 04-05-2024, the special lecture was arranged with Dr R. Poongundran.

Dr R. Poongundran has been an expert in the Hero-stones and epigraphy for with the extensive research on them for the last 40 years.

• He retired as Assistant Director from the TN State Archaeology Department.
• presented more than 200 papers and published many books.
• authored and edited more than 14 manuscripts.
• excavated more than 1000 ancient artefacts. 

Thus, he has been a specialist in his field.

“The origin, development and importance of Hero-stones in India”: With the photographs of the Hero-stones, inscriptions and their decipherment, Dr Poongundran explained.  He briefly explained about “The origin, development and importance of Hero-stones in India,” then, proceeded to delve upon the details of Hero-stones, specifically in Tamilnadu. As he has been proficient in the reading of the inscriptions, he read, rendered in ordinary Tamil and explained, so that even an ordinary person could understand. Taking every Hero-stone with inscription, virtually, he deciphered letter by letter what appearing in the inscription and then to ordinary Tamil and then explained the meaning, historical background and other details in the historical background of the dynasties of South India. How the Tamil alphabets were slowly changing during the course of time with  “nettuzhuttu”[1] to “vattezhuttu.”

How Tamil script evolved and changed?: The most reliable of these are short Brahmi inscriptions dated to the 4^th century BCE and published by Coningham et al., but scattered press reports have claimed both dates as early as the 6^th century BCE and that the characters are identifiably Tamil Brahmi though these latter claims do not appear to have been published academically. Vatteluttu (வட்டெழுத்து,Vaṭṭeḻuttŭ) was an alphasyllabic writing system of south India (Tamil Nadu and Kerala) and Sri Lanka used for writing the Tamil and Malayalam languages. In fact, the scripts of Telugu and Kannada also of the same form. Vatteluttu belonged to the group of Tamil-Malayalam scripts among the Southern Brahmi derivatives. The script was used for centuries in inscriptions and manuscripts of South India. As this script was written with more cursive lines, it was known as Vattezhuthu and Vattam. These names are found even in epigraphs of 13th century CE at Courtallam. It is also known as Tekkan Malayalam and Nanamonam[2]. Earlier inscriptions in this script were mostly noticed in southern districts, and occasionally in other areas. So far, it is not noticed in Thanjavur and adjoining regions of the Kaveri river delta known earlier as Chola mandalam.

The Development of the Tamil script: In Tamil Nadu, early inscriptions are found in four scripts namely Tamil-Brahmi, Vatteluttu, Tamil and Grantha scripts. The first three scripts were used to write Tamil language whereas the Grantha was used to write Sanskrit language. The earliest hero stone inscriptions in Puliman kombai near Theni were in Tamil Brahmi script. In the later period, Vatteluttu script was used to inscriptions. Hero stone inscription as well as Temple inscriptions was also used to write in vatteluttu script. One of the most important contributions of the memorial stone is of the palaeography. It helps to trace the development of the Tamil-Brahmi script into Vatteluttu. The Tamil-Brahmi script was in practice between 3rd -4th centuries BCE and in the 4th – 5th centuries CE, it was also found in pottery, stone and metal. For more than seven hundred years there was not much evolution in this script. But from the 4th-5th century onwards it shows some development in this script is called as Vatteluttu. The Vatteluttuscript only having the development sources in Tamil Nadu. But the other two scripts Grantha and Tamil are used in the 7^th century CE.

Importance of cattle: Cattle were no doubt the important or perhaps the only form ‘of the wealth of the people in this region during this period and it had therefore proved to be the bone of contention between the residents of various villages. Except on a few occasions when robbers had raided to lift the cattle, the fight for them had occurred between to well-delineated parties like the marumakkal of Vanakovaraiyar. Villages such as Perumugai, Velpp(undi] and Pondai in the times of Mahendravarman I, Mérkovalir in the times of Narasimhavarman I and Iramandaipadi in the times of Nandivarman II were also targets of attack by parties whose delineations and affiliations are not made clear. The name Irémandaipadi is an eloquent commentary on the foundation of such villages for purposes of protecting (padi) the cattle shed (mandai) in the nights (ira), thus testifying to the most important vocation of the people living around. It is but natural, therefore, that we meet with prosaic records which have nothing else to speak of. We find that some of the heroes died in the defence or recapturing of the cattle (toru) while some others died in the course of defending their villages.

Objects depicted near the Hero: Most of these hero-stone inscriptions bear sculptural representations of certain objects depicted to have been placed near the hero. They are no doubt associated with the cult of worship of the dead. Nearly all of them except one have been identified as bow, shield, arrows or shoulder bags containing arrows etc. The one object which requires elucidation is what has been described as a receptacle (Simi, சிமிழ்). The relevance of a Simi = small container, is not clear. It looks more like a pedestal or a representation of what might have been the form of a shrine raised in memory of the dead hero. This is very clear from the hero-stones of Edattanir, Kudalir and Sattantr. If they represent shrines, as is suggested by me here, they may be considered as the precursors of the later day pallipadai shrines erected over the remains or the place of the dead heroes. We may recall that a shrine was erected at Tondaiman-Arriar for Aditya who is described perhaps in the course of his northern campaigns. An analogous instance in the case of Arinjaya at Mélpadi is also known to us.

Transformation of script during the Pallava period[3]:  He also showed how the transition took place during the Pallava period, as the number of Hero-stones erected stopped coming down. Last but not the least important aspect cf these hero-stone inscriptions is its palaeography. All the inscriptions assignable to a period before that of Kampavarman are in Vatteluttu characters. Their evolution can be clearly traced right from the inscription of Simhavishnu through those of Mahéndravarman, Narasimhavarman I, Narasimhavarman II and Paramesvaravarman II. The most conspicuous among the characters of the alphabet showing significant stages are i, at, e (இ), na (ந), cha (ச), na (ன), na(ண), ta (த), ma (ம), va (அ) and na (ஞ). The difference between ai and ma is quite clear enough, without giving room for confusion. The curved beginning of the left arm, the definitely flat base and the projected downward shaft across the centre of the base distinguish the ui from the ma which maintains its plain horse-shoe shape for long. At a later stage the clear loop in its right arm makes it totally different from ai. The letter zia shifts its top matra to its left and gives birth to the original form of modern sia. The plain curve of cha cuts as a cross in later days. The early na looking like a later ta develops a loop on its top inner curve. The letter na shows marked changes by developing a loop at the bottom of the central stem and by converting the left curved arm into a looped horizontal arm. The final na changed its form of a straight horizontal line followed by a convex curve in Simhavishnu’s times into an entire concave curve with a downward tail.

A note about the blog posting: The speaker has not given his paper and even the PPTs were provided just before the lecture. Moreover, he spoke in Tamil and therefore, the following write-up has been based on the newspaper reports compiled and added for the convenience of the readers. I have freely used the published paper of Sri K.G.Krishnan, Epigraphist, as his English paper gives details. As I used to prepare the write-up and post in my blog, I had to rely upon the materials available with me. Moreover, yesterday, I was operating PPT, taking photos and taking notes also.

© K. V. Ramakrishna Rao

05-05-2024

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[1]  The expression “nettuzhuttu” used in the sense of line script i.e, Brahmi. Moreover, in hard stone, the “vattezguthu” cannot be inscribed.

[2] Naanam Moonam was a language used in the middle part of Travancore, in Kerala. It was in use among the communities for centuries. It was assumed to be originated from Sanskrit and Tamil. It had its own letters. One of the ancient churches in this part of Kerala is St George’s Church Aruvithura. There are many inscriptions in this church which are written in Naanam Moonam. It is believed to be completely extinct since the end of the 18^th century. An old version of Malayalam became more popular by then. The language is also known as Nanam Monam.

[3] K. G. Krishnan, Hero-stone inscriptions of the Pallava times, in R. Nagaswamy, Seminar on Hero-stones, Tamil Nadu State Archaeology Department, Government of Tamilnadu, 1974, p.4.