Echoes of The Sovereign: Symbols of the Three Ancient Tamil Kingdoms

178 £UP® kupah fiy kw;Wk; mwptpay; (kfspu;) fy;Y}up> jpUney;Ntyp gz;ila tuyhWk; jkpou; gz;ghLk; Echoes of The Sovereign: Symbols of the Three Ancient Tamil Kingdoms Dr. A. Sintha Mathar Assistant Professor in History, Sadakathullah Appa College (Autonomous) Rahmath Nagar, Tirunelveli, Tamilnadu. Affiliated to Manonmaniam Sundaranar University, Tirunelveli, Tamilnadu Abstract This essay explores the deep meaning of the sovereign symbols connected to the Chola, Chera, and Pandya dynasties—the three historical Tamil kingdoms. Respected and representative of the identity of every kingdom, these symbols are examined from an interdisciplinary perspective that includes historical research, archeological discoveries, and cultural interpretation. This study aims to uncover the intricate tapestry of Tamil tradition hidden within these symbols by means of a rigorous investigation of primary sources and scholarly research. The Chola dynasty, which was well-known for its vast empire and military might, chose the tiger as its symbol. This decision was in line with the Cholas’ values of bravery, strength, and martial skill. The tiger represented the Chola monarchs’ might as well as their ties to the natural world and the supernatural. This essay explores the various ways that the tiger emblem has been used into Chola art, architecture, and royal insignia, providing insight into the symbol’s lasting influence on Tamil culture. On the other hand, the elephant was accepted as the state symbol of the Chera kingdom, which was located in the beautiful landscapes of Kerala. Reflecting the agrarian culture and marine trading networks of the Cheras, the elephant represented wealth, power, and wisdom. This study explores the elephant’s significance in religious imagery, currency, and inscriptions from the Chera dynasty, shedding light on how it shaped diplomatic ties and cultural identity. In the meantime, the fish became the symbol of the Pandya dynasty, which ruled over the lush plains of Tamil Nadu. The fish represented abundance, fertility, and divine protection, which was fitting given the Pandya monarchs’ emphasis on commerce and agriculture. This essay examines the fish’s symbolic meaning in Pandyan literature, art, and religious ceremonies, emphasizing its role in royal legitimacy and cultural patronage. This research highlights the lasting influence of the ancient Tamil kingdoms in modern Tamil Nadu and beyond, while also clarifying the cultural, political, and sociological aspects of those kingdoms via an extensive examination of sovereign symbols. Understanding the significance of the tiger, elephant, and fish helps us to appreciate and preserve Tamil legacy for future generations. It also provides insight into the complex tapestry of Tamil culture. Keywords: Tamil Kingdoms, Sovereign Symbols, Cultural Heritage, Historical Analysis, Emblematic Representations. Introduction The rich history of the historical Tamil kingdoms is marked by extraordinary political and cultural accomplishments. Their sovereign emblems, which captured the spirit of each country, were essential to their identity. This essay aims to solve the puzzles surrounding these symbols by examining their historical context, cultural relevance, and meanings. Our goal is to develop a more profound comprehension of Tamil history and its lasting influence by investigating the mutually beneficial ©»º: 13 ]Ó¨¤uÌ: 2 ©õu®: ö\¨h®£º Á¸h®: 2025 P-ISSN: 2321-788X E-ISSN: 2582-0397 DOI: https://doi.org/10.5281/ zenodo.17339595 http://www.shanlaxjournals.com 179 £UP® Shanlax International Journal of Arts, Science and Humanities interaction that existed between these symbols and the cultures they symbolized. Three powerful ancient dynasties that dominated the Tamil nation were the Pandya, Chera, and Chola. The fish held symbolic meaning for the Pandyas, whereas the tiger and arrows with bows were associated with the Cholas. These three chieftains also oversaw a few minor kingdoms. They don’t appear that they had any unique official emblems. Everyone is aware of it because to Sangam era ancient literature and the currency types that have been used in subsequent series. Movender Government Symbols The Tamil-speaking world may have been sustained by a monarch acting as an emperor. Nonetheless, all three communities have periodically split into three halves since the end of the (Kadaich) Sangam era. Up until the conclusion of the Sangam era, the Movendar system existed for several centuries. My aim is to investigate how these three ministers’ government symbols —the fish, the bow-arrow, and the tiger—reflect their arrival. When the Moovendras began to dominate, the emblems were also developed. Robert Caldwell writes in “History of Tirunelveli” that Pandiya’s ancestors, Chera and Cholas, were sisters and brothers who cohabited in Korakka. He further states that each of them saw three nations after being split apart by the sphere of time. This has not been supported by any particular evidence. But it’s clear that there was a tight relationship at first because tradition has been upheld for a very long time and their individual rights’ bounds have remained constant. Following the recent excavations at Thiruk Kovilur, Madurai, and Kaveripoom Pattinam Karur, several Movendra coins have been discovered. Most are copper coins, square and oblong in shape. The reverse of each coin of the three Tamil nations is consistently engraved with the emblem of the corresponding nation’s government, but the front of them features a variety of symbols, seals, and animal shapes that are placed according to the reign of each monarch. Let’s take a closer look at this. To date, no one has investigated this. Pandian Kingdom The first coins discovered and described in the Tamiraparani and Vaigai riverbeds are archaic Pandyan coinage. Every Pandyan Sangam currency has an unchanging straight-line motif that resembles a fish. Stylized Fish is the term used by Mr. Ira Krishnamurthy, Mr. Michael Michener, and other contemporary numismatists to describe the line fish diagram. AD Six different kinds of stamps were included in a book called Coins of Tirunelveli that Reverend Rosenthal from the Vellore Danish Lutheran Mission published in 1888. Upon sorting and writing the nine different types of printed coins, it becomes evident that they all have the identical symbols on the back, along with an image of a fish drawn in a straight line, as seen in photos. Is it possible for me to place an elephant with a fish symbol like that on the back in place of a lovely design with photographs on the front? I’ve been wondering about this for days! An additional inverted angle spreads its lines and draws lines like a fish’s fins on top of a single of the acute angles. The Pandyan nation is arranged in the form of a rectangle with two parallel angles. In this figure, the Kumari tip is shown by the tip without fins. When paper was scarce, people had to learn to write by spreading sand on the wall and using their fingers to sketch. The king traversed his whole realm in this manner. The fish emblem is an image of the nation’s surface that may be inferred from it. (UL1) My map assertion will be validated when the coins produced by the three dealers who were well-connected at the time are examined and the metal of copper is examined. Like as this, sir Trichy. A set of twelve Pandyan rectangular coins with a bicurved line around the top end and a line fish pattern on the reverse are described in Desikachari’s South Indian Coins. [Fig. 2] The oldest drawings from the ancient era do not follow the pattern of current drawings, which have the north face up. Thus, this line is considered to be pointing upward. In ancient Pandyan coins at Moovendra, the fish niche employed 180 £UP® kupah fiy kw;Wk; mwptpay; (kfspu;) fy;Y}up> jpUney;Ntyp gz;ila tuyhWk; jkpou; gz;ghLk; as a kumarimunya is plainly indicated below (to the south) by the curving line related to this mark. Unexpectedly, the earliest Pandians of the early Kadchanga period drew a curving line surrounding this vertex that listed the Tenkumari nation, the capital of which is the maritime city of Kapadapuram. This might be seen as evidence of a landlocked nation. The triple triangles described in the Theoyanar text— adalkonda Nadu, Paruli River, Kapadapuram, and South Madurai—are real. This Kotumeen map does not depict mountains, rivers, or other features, but it does indicate Madurai, Theni, and Ramanathapuram in contemporary Tamil nation The districts of Virudhunagar, Sivagangai, Tirunelveli, Thoothukudi, Kanyakumari, and Tenkodi might be regarded as indicated. As illustrated in the book on the limits of the old Pandyan nation, this may be compared with the positions of Vella on the north, Kumari Point to the south, the ocean to the east, and the road to Thiruvananthapuram via Sengottai, the Pandyan roadway of Kerala, to the west. It’s well knowledge that Join Country depicts this line drawing as a fish in excellent visual form. Chera Nadu A little stretch of land called Sangam Cheranad lies between the upper sea and the western mountain range. Just as Pandyan set his boundaries in the form of eighteen collabrs, the Chera ruler defined his realm and flag by drawing his land like a bow and arrow in the initial stages of the Moovendas. Amazing features include the higher coastline shaped like a reed, the upper mountain range’s curving border like a bow, and the arrow leading to the Palakkad Pass, that serves as the entrance to the Cholan nation. It was unnecessary to give Soman’s bow-and-arrow line design—which effectively delineates the nation’s organization and state emblem—a unique form on subsequent coins Long square sonata from the Sangam era Coins made of copper have become abundant lately in places like Karur. Many are aware that they have been given. Kerala’s current state is called Cheranadu. It should be primarily in South Kodi, with some coastal areas in Karnataka above that. Because language evolves with time, it is difficult to modify the fact that it is a component of Palanthamil Natu Cheran. Velamudaittu, the name of Cheranadu, is uttered with great pride. It has been comprehended not just by the writings of antiquity but also by the creation of enduring sanctuaries. Elephants were initially domesticated as compassionate creatures by the Cheras, who used them in armies and as state vehicles. The only people who can enter the globe and tame an elephant will be allowed to join. Like a monarch tenderly tending to a massive elephant with little parts, a pantha republic is like that. As a result, the Sankusham was furthermore shown on the coin’s reverse next to the arrow and bow, which is typically the state’s emblem. Chola Nadu Literature has revealed that Moovenders ruled over the entirety of Tamil Nadu from the start of the shop organization era. The nation of Chera is tiny. Pandya that is not the entire size of the southernmost country. Chola Nadu is a sizable area where Tamil is spoken. The Cauvery basin areas are currently mostly managed by the districts of Tiruchi rappalli, Thanjavur, Nagapattinam, and Tiruvarur, while a reliable governor oversees the west north parts. The Pandiyanadu map should have been used to categorize the Chola Chera kingdom. Mr. Ira Krishna Murthy’s analysis of the Malayaman Sangam coin collection was particularly beneficial in elucidating this. There are notes offered with more than fifty coins nation. The Chola people may have been extremely young when they arrived to control the large and first fragmented Pandya, Chera, and Chola countries. As a result, the elder relative who possesses the power and capacity to defend both the north and the west has been in responsibility of serving as the Malayaman’s governor of defense. Chera and Pandya As http://www.shanlaxjournals.com 181 £UP® Shanlax International Journal of Arts, Science and Humanities Malayaman shared the monarchs’ age and level of expertise, he created a map of the nation similar to theirs and included another line of guard horses on the coins minted for the Chola king in place of Movendras’ magnificent elephant. With the exception of their national emblems, the most ancient large elephant coins (weighing up to 8.00 grams) produced by Pandya was Nadu as well as Cheranadu are identical, according to Michael Mitchiner, who recently compiled an inventory of coins shared in Tamil Nadu [Coin The circulatory system in Southernmost India]. Neither Malayan nor Cholan coins were present with it. Purana Hundred said that Malayaman had etched the Chola king’s tiger sign on his fort. (Vierbuli etched Fort Firework 174/ 17) There were no alphabets written on the Palantamil coins. According to Greek and Roman numismatic researchers, the lettering was etched here as well, but only after they saw their coins following the visit. The currency has an obverse dated to the end of the Sangam period (1st century BC, the initial two centuries AD) and earlier, with a variety of religious symbols and sub-symbols. The reverse of the coin has the state insignia, and it is an antique coin that should be taken into consideration. Initially A horse trough on the front of the Sangam era Malayaman coins, which may have been made entirely in Chola Nadu, was displayed separately. Coins with a tiger the symbol on the back—a front leg raised and an upright tail—were then issued as face issues by the Chola king. These coins were not written with archaic characters. That is a mountain, nonetheless, located in the Chola nation. That’s it for all currencies; now let’s look at the diagram. With the possible exception of the plains, where the King and his steed had only the means of transportation —horses, mountains, rivers, and hills—this painting depicts the entirety of the huge Chola nation. The two rivers, which emerge from the mountainous region depicted as three ridges, are represented as two lines that meander roughly parallel to one another. It is evident that the coin’s metal is the mountain ridges. It is the starting point of both Kaveri and Pannaiyar, the two principal rivers in the Chola nation. Its fertile slopes have led to the country’s portrayal as Chola territory. Pachamalai’s hills are represented by Servarayan as little dots and lines, set on the area between the rivers. In his work, Mr. Ira Krishnamurthy illustrates the symbols of many North Indian coins, such as Uchiini, Madura, etc., to determine the year of issuance of the river emblems. Each of these depicts a little brook with two individuals observing from nearby. The Malayan coins include accurate full-length representations of the river that originates in the mountains. It is improbable that these coins would depict the fruitful hills in their ideal configuration or the flawless path of the rivers. It is unrealistic to anticipate that a sky shot will be taken horizontally or at a level so that a map may not be drawn across it, nor can we anticipate that, unlike in the contemporary day, a satellite photograph will be taken with exceptional clarity. More than that, it’s a hand-drawn picture that someone produced in the sand based on their viewpoint. Therefore, it cannot be thoroughly cleaned. The image then shows a four-sided high hill that is visible beyond the river’s bend. Look at how skillfully he depicted the ridges of the Nilgiri Mountains; Cheranadu is portrayed as two straight lines or an arrow beyond that. The Palakkad Pass serves as the entry, it should be mentioned! What an accurate portrait of him! That is unexpected. Astronomers in ancient India gave names to constellations based on where they occurred in the lines that joined them. The primary nation markers (Land markers) on this Malayan, Chola region map are displayed in a style that is easily understood by a large number of individuals. Writing this map in the shape of Malayaman’s capital, Thirukkoilur, is inappropriate. The image of a tiger with its tail up appears to be a good match if we contrast the reverse with this line drawing and study the Sanga 5160 tiger-struck coins discovered in the Cauvery beds. The two rivers’ bent forms. The tiger’s body is 182 £UP® kupah fiy kw;Wk; mwptpay; (kfspu;) fy;Y}up> jpUney;Ntyp gz;ila tuyhWk; jkpou; gz;ghLk; highlighted by the spots and stripes. Like the Nilgiri ridge, one foot. For fruitful hills, the title a very small system is operating in parallel. From Kollekalam to the Bangalore area and Kolar region, the Nilgiri, Coimbatore, and Krishnagiri regions to the west, the Cauvery basins to the south and south-east, the tiger with its tail obtained and outlined as the eastern border of the the Bengal Sea, and Vadavenkadam can all be seen from Mysore, which is located in the southern part of the modern state of Karnataka. Thus, by maintaining the mental limits of the nation in front of the eye through the line map, it is evident that the Tamil Movendras have chosen the pictures of fish, bows and arrows, and tigers as their insignia. The fact that the first maps of their nation were created about 3500 years ago by the Tamil Vendras is equally astounding. References to evidence-based literature: Tiger, Kayal, and bow and arrow three ministers’ official emblems the store association ballooned in the start. Toward the conclusion of the Sangam era. According to Minister Villavan Gotha’s published version of Silapathikaramenum, Cheran Senguttuvan was on his way to get a stone to sculpt an idol of the goddess Kannagi at the shrine. There is no area in the recipient’s country if you believe Tamilna installed the sea fence. Chilambu: 25: 165-172. Nobody will stop you from spreading Tamil Nadu around the globe. God is writing something on a stone with our king’s trip to the Himalayas. He then commanded all the northern monarchs to send leaves bearing the seals of the prosperous South Tamil nation, such as bows, kayals, and tigers. He said that these three emblems stand for the entirety of Tamil Nadu because of language-based nationalism. Indicating that the entirety of Tamilnadu had arrived, Cheran Senguttuvan also traveled to the center and etched the three symbols—the bow, the tiger, and the kayal —on his forehead. Chilambu: 29: 1 article. This indicates that the theory of the three countries and three emblems was never abandoned during the entirety of the end times. The princes did not impart to them a single sign, not even in the most advantageous of situations. It is clear that the three emblems were created using the regional designs from the time when ancient Tamil Nadu was divided into three sections. According to the natural system, the ancient Tamils divided the land areas inhabited by people into five divisions: Kurinji (mountains and hilly areas), Teri Balai (dry, sandy), Mullai (wild lands), Marutham (broad riverbed lands), and sea-related weaving. In these elements, the people’s survival and living conditions depended on culture and development and coming to Realized. Thanks to Sangakala Suma Hundred, Five Six Hundred, Akana Hundred, Kalidiya, and other sources, we have a thorough understanding of this unique way of existence. In Tamil Nadu, where the natural world provides a rich explanation, it is incorrect to see the three national symbols —Kayal, Bow-Arrow, and Tiger—as having been selected by a primitive people. The Octopus Hundred national design served as the inspiration for the nation’s emblems. Conclusion In summary, the sovereign emblems of the former Tamil kingdoms preserve the cultural identity and dynastic history by acting as moving recollections of a bygone past. These symbols continue to evoke wonder and adoration because of their persistent use in religious rituals, literature, and art, which helps to bridge the gap between the past and present. It is our responsibility as guardians of Tamil tradition to preserve these icons and carry on their rich heritage for next generations. Bibliography 1. History of Tirunelveli - Dr. Caldwell - 1881. 2. Tirunelveli Coins Lovenathal Priest-1888. 3. South Indian Coins Sir T Desikachari 1993. 4. Pandyan Coins C.H.Ptadaf -1996. http://www.shanlaxjournals.com 183 £UP® Shanlax International Journal of Arts, Science and Humanities 5. Tamil Coins R. Nagasamy-1981. 6. Malayaman - Coins of the Sangam Period by R.Krishnamurthy-1986 7. Circulating Coins of South India-M.P. Michener -1995 8. Tamil Coins of the Sangam Period Ramakrishnamurthy 1997 9. Purananaru 10. Silapathikaram. 11. Mahalingam, T. V. (1988). Chola Political Life. Asia Publishing House. 12. Pillai, M. S. (1956). The Chronology of the Early Pandya Kings. Annamalai University. 13. Sastri, K. A. N. (1984). A History of South India: From Prehistoric Times to the Fall of Vijayanagar. Oxford University Press. 14. Veluppillai, A. (1966). Political History of Tamil Nadu: A.D. 600-1300. University of Madras. 15. Nilakanta Sastri, K. A. (1980). The Pandyan Kingdom: From the Earliest Times to the Sixteenth Century. University of Madras. 16. Subrahmanian, N. (1929). The Political History of the Cholas, from the Earliest Times to the Beginning of the Fourteenth Century A.D. University of Madras. 17. Raghavan, M. D. (1970). Early Chola Art: Origin and Emergence. Asia Publishing House. 18. Zvelebil, K. V. (1973). The Smile of Murugan: On Tamil Literature of South India. Brill. 19. Karashima, N. (2014). A Concise History of South India: Issues and Interpretations. Oxford University Press. 20. Rajayyan, K. (2005). History of Tamil Nadu: From Pre-Historic Times to the Thirteenth Century A.D. Bharathi Puthakalayam. Foot Note 1. The Sangha period in the article is the last Sangha period. During the first two Sangam periods, Tamil Nadu also had coastal areas such as Kumarikodu and Paharuli River in the south; As it was a different form of Tamil Nadu, this film does not fit the description. 2. The doctrine of movendars prevailed throughout the period of shop association. In the ancient Tolkappiyam it is said to be Muvardhanbozil and in Akananoor Mamulanar it is said to be Tamilkegumoovarkakum. At the end of the Sangam period, in Silapathikaram, symbols are also spoken of as Kayalbuli for the prosperity of the southern country. One of the three 3. As the theory of Moovendas was first firmly accepted and maintained for a long time as three successive nations, Ammovendas must also have been the origin of the strongest unitary form of government in Tamil Nadu. Thus the three brothers, descended from the ancient Pandyan, as Caldwell Priest surmised. 4. The end period is not as short as 500-600 years. Antiquity of Sangam coinage dates back to B.C. Extending to 1300, I have already presented a paper at the South Indian Numismatic Society conference, Kanyakumari [1999] with good evidence. 1850 years according to the evidence given in Kalavialurai, 13 centuries earlier.