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A short account or précis or the content of my proposed book on “Social
History of the Sourashtras of Tamil Nadu w. s. r. to their Origin and
Migratory aspects‟
Why this new attempt?
It is generally believed that the Patttunulkaran or Sourashtra
Brahmins attached to the temple at Somanath have migrated from there on
the eve of Muhammad of Gazni‟ s attack on this temple in 1024 A.D. It is
further held that they have moved to Devagiri and stayed there for some time
till establishment of the Vijayanagar in 1336 A.D. There they stayed for a few
centuries and on the invitation of Thirumal Naick at Madurai, they migrated
to Madurai and from there they spread to other places. This version was
accepted by many and came to be repeatedly published in many articles and
accounts thereby convincing both the educated and uneducated
Sourashtras. So till date nobody wants to apply his or her mind to verify such
an account for the simple reason that ordinarily no reliable source of
information is available to them except for the only one traditional account
available to the Sourashtras at Madurai in the name of „Baulas‟. Sourashtras
living in other places thought it a pride to connect themselves with the
Sourashtras of Madurai and therefore did not attempt at any critical analysis
of this version of „Baulas‟ prevailing at Madurai.
But when I involved myself in the work of research at PhD level
during 1978-1981, and in the subsequent 30 years, a number of doubts arose
in my mind and therefore I have tried to find some sort of answers to all of
them in this book. The doubts and my attempts in answering them form the
content of my present work.
HISTORICAL DOUBTS ON THE SOCIAL HISTORY OF SOURASHTRAS &
THE CONTENT OF THE BOOK
The term „Palkar or Patgar” was in vogue among the Sourashtras of
Tamilnadu till 1882 and more specifically till 1891.We have to find out the
reason for it and its connection with the term found in various inscriptions
viz., „Pattagara‟.

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As to the place of their original home, while most of these people have
the belief in Somanath we don‟t know why a section in the far south refers
to Devagiri instead. It is to be noted that Somnath is a centre for Saivism, but
these people are mostly Vaishnavites. These points have to be kept in mind
while writing history on them.
As to the cause of their migration they are very sure that it was only
„Muslim menace‟. They usually connect it with Gazni Muhammad‟s invasion
on Somnath in A.D. 1024. If it be so, it could not have escaped the notice of
the contemporary Muslim writers and historians. But we do not get any such
information from these sources which lead one to doubt this theory and
connect it with the earliest Muslim menace caused by Muhammad Bin
Kasim‟s invasion on Sind in A.D.712.
In the matter of their lineage they claim to be the descendents of
Nagara Brahmins or Somapuri Brahmins or Kandalola Brahmins. Some from
outside the community consider them to be Zorastrians. All these require
proper enquiry before we accept anything.
Sourashtas of Tamilnadu claim (and got recognition during the reign of
Queen Mangammal in A.D. 1704 ) and generally accepted by the Tamils as
Brahmins, the objections raised by Brahmins of the southern India as to their
meat eating practices and weaving profession for such a recognition have to
be historically analysed and the truth be brought out.
As a renowned silk weaving community of India (the sun worshipping -
„pattavayakas‟), the first reference we get in epigraphy is in the form of
Mandasor Inscription of Kumara Gupta dated A.D. 437 & A.D.473. Now our
concern is to trace the history of these people as weavers and silk weavers
of much fame and fix the possible date of their adoption of weaving. Also we
have to account for considering the Sourashtras of Tamilnadu as the only
expert silk weaving community of India since the early times and their
connection with the Kshatriyas keeping in mind the term used for the silk
weavers of Gujarart viz., „Brahma Kshatriyas‟ also their connection with
trading as their profession. When Sourashtras were forced to leave their
original abode in the land of Sourashtra due to the Muslim menace could all
of them have taken their wives too along with them? If not, whom they could

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have taken as their wives? The fact that till A.D. 800 there was no
distinction between a Brahmin and a Kshtriya, should be borne in view
in deciding the matter. It may require one to enquire into the historical
connection of the modern Khatris (Kshatriyas the members of SSK Samaj)
with the Sourashtras of Southern India and the reason for the Linguistic
Survey of India equating „Sourashtri‟ with the tongue of Patwegaris
(Kshtriyas) of Belgaum and the Census and other Govt. officials terming our
language „Patnuli or Khatri „(the language of the Kshatriyas).
We know that the Sourashtras left their original soil at some point of
time whether in 712 A.D. or later. Also they should have settled in groups or
in other forms somewhere in South India/Deccan or anywhere south of their
original abode. This could not have escaped mention in one way or other in
the epigraphy. At this juncture we have to note that we come across the
term „Lar‟ (Lata‟) Brahmins in Marco Polo‟s account on his „Travels‟. We can
try to find out who they could be and as well to find out who the Brahmin
merchants or The Five Hundred Svamins of Ayyavole referred to in the
various inscriptions of the areas of Deccan and Tamilnadu from 800 A.D. till
late sixteenth century can be.
Naturally one will be tempted to trace or locate the immediate past
home of these people prior to their migration to the south. The first clue is
given by the Census officials who term our language as „Suratti‟. Surat and
Baruch (the chief trade centre since the ancient period in West India) are
proximate to ancient Lata. Then we can logically think that Lata can be the
original home of the Sourashtras immediately prior to their migration/
movement from the soil of Sourashtra . We also know that the Sourashtras
were very active in international maritime trade. Then we can assume that
Sourashtras should have made Lata as their chief area of habitation for
commercial purposes.
On linguistic grounds one has to take in view the fact that there is the
presence of aspirates to a large extent in „Sourashtri‟ as in the tongue of the
people in and around Surat (South Gujarat). Also we have to account for the
predominance of Marathi vocabulary in „Sourashtri‟ when it is believed that
these people stayed in Devagiri only from A.D. 1024 to 1336 or 1300. In the
linguistic history of Indo-Aryan languages we come across the term

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„Sourashtri dialect of Maharashtri Prakrit‟. One has to find out the role
and significance of this linguistic element in connection with the evolution of
the language of the people under study.
It is well known that (1) We do not find any one speaking „Sourashtri‟-
an Indo Aryan language, anywhere north of Tirupathi . Does it mean that all
those who left the land of Sourahstra arrived at Tamilnadu enmass and none
stayed any- where else in between the modern Tamilnadu and Gujarat? (2)
There is no mutual intelligibility between the Sourashtras of the north and
the south (3) There is difference of opinion among the linguists in considering
this language as a dialect of Gujarati or Marathi or as an independent
language and (4) „Sourashtri‟ is predominantly Marathi in vocabulary, Gujarati
in grammar and in Syntax it is fully Dravidianised. (5) Sourashtri as an Indo-
Aryan language has in it predominantly the shortened form of vowels‟‟e‟ and
„o‟ which are absent in Modern Indo Aryan languages spoken north of
Tirupathi. (6)One has to find out if the presence of the short vowels „e‟ and „o
in a large extent in Sourashtri is due to the Dravidian influence after their
supposed entry into the south in A.D.1312 or they are the basic feature of
„Sourashtri‟
To find answers for this state of affairs, one will have to trace the
origin and history of the Aryans in India and the evolution of Indo-Aryan
languages right from the earliest times.
We know that the linguistic history of the Indo-Aryan languages shows
three distinct stages viz.,-Old Indo Aryan ( O.I.A)., Middle Indo Aryan (M.I.A.).,
and New Indo Aryan (N.I.A). We will have to determine to which of the stages
„Sourashtri‟ belongs or in other words we will have to look into the antiquity
of „Sourashtri‟ and see if it may go back as far back to Vedic period based on
the peculiar sound prevailing in modern „Sourastri‟. (We know that Panini of
500 B.C. mentioning the sound peculiar sounds found in Sourashtri)
Sourashtri seems to have some sort of connection with (Old Western)
Rajasthani, Punjabi, Sindhi, Gujarati, Konkani and Marathi. What may be the
linguistic reason? Can the Sourashtras be the descendents of the first wave
of Aryans who entered from Panjab and moved all along the west coast of
India via Sind, Sourashtra and spread up to Konkan?

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We observe the pattern of twin-type system in the formation of their
settlements such as Trichy-Uraiyur, Salem-Shevapet, Tinnelveli-
Palayamkottai, Paramakudy-Emaneswaram , Kumbakonam-Tuvarankurichi
etc., We will have to see if it can be compared with the „Two Wave theory of
Aryans‟ mentiond by Hoernlone and justified by G. A. Grierson.
If we accept the equation of Vedic Culture with that of the
Harapppan Culture, then can the antiquity of the Sourashtras in Southern
India go as back as the Harappan period wherein we find non-Aryan elements
to a large extent. Can we consider Sourashtras as „Dravianised Aryans‟? In
this connection we will have to find out the reasons for the predominance of
a number of Dravidian cultural features among the Sourashtras of southern
India especially in the worship of Mother Goddess, Tree and Serpent and
worship of village /minor deities such of Karuppanasamy, Muniyandi etc.,
besides a number of linguistic elements such as the influence of Telugu
over Sourashtri.
When we know that “The language (Gujarati) is named after the
Gurjar/Gujar community people who are said to have settled in the region
sometime in the middle of the 5th century C.E.”, (Indian Mirror) and
Sourashtri is known to the world even as early as Panini‟s time, in about
500B.C., can there be any rationality in terming “Sourashtri as a dialect of
Gujarati” when actually or in fact Gujarati seems to be the great
granddaughter of Sourashtri? Why could not the modern Indian linguists or
the Linguistic Survey of India or the Central Institute of Indian Languages,
Mysore able so far to recognize „Sourashtri‟ as an independent antique „Old
Indo Aryan‟ language ?
Scholars and writers have noticed the abnormal influence of Telugu
cultural traits over these people. One has to find out if it is in any way
related to the guild (Sreni) life of the Satavahana‟s time (c.200B.C- 200 A.D.)
and also to see if the Sourashtras had their contact with the Telugus only
after they moved to Vijayanagar in the fourteenth century or from the earliest
times of Satavahanas of the Andhras (200B.C)? For this purpose the socio-
economic life of these people under „Sowlee-Govundan‟ system may of great
help to a historian.

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In their religious life they seem to be too broad minded, though they
are orthodox Hindus. The element of „Bhakti‟ dominates in all aspects of their
religious life and practices. To find out the natures of the catholicity in the
matter of religious sects in Hinduism a thorough study of their socio-religious
beliefs, forms of worship, practices and rituals will have to be undertaken.
They are generally linked with the Sun worship/Surya Cult. If so we will have
to see if it had any impact of this cult over south India after their migration
from the north.
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WHAT THIS BOOK CONTAINS:
In my present work I have tried to find out answers to all these
historical doubts on the basis of historical evidences to the best of
my efforts.
Brief account on „The social history of the Sourashtras of Tamilnadu‟
Sourashtras are an Indo-Aryan speaking tribe and a section of
whom seems to have migrated probably from Tazikistan, Central Asia
as the first wave of Aryans (as revealed from a DNA test,) entering the
Indian soil via Punjab when and where the Rig Veda was composed.
They occupied the area which was once the abode of the Harappan
people in the land of ancient Saurashtra . If we agree on the views
held in a section of modern Indian historians that the Vedic people are
no other than the Harappan stock, then we can dare to claim the
antiquity of these people to the days of Harappan culture (roughly
2500 B.C.).Their tongue was very close to the Indo-European language
or (Vedic) Sanskrit.
In the later Vedic period when the society was divided into four
divisions they came under the Brahmin group leading a purely priestly
life. A section of them were adept in weaving, astrology and medicine
and shone as weavers, astrologers and physicians, too.
On their entry into the soil of Saurashtra, they were engaged in
mercantile activities and took to maritime trade dealing with cloths,

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horses, diamond, precious stones and perfumes etc., needed in the
western world of that time such as Egypt, Rome etc.,
But during the period of religious awakening all over the world in
the sixth century B.C., and in Madhyadesa when the Kshatriya
religious leaders like Gautama Buddha and Mahavira preached the
principle of Ahimsa and opposed tooth and nail against the Vedic
sacrifices, the Brahmins had to go in search of alternative professions
when they lost their priestly job. Sourashtras already having some
knowledge of weaving, astrology and medicine preferred the
occupation of weaving which they consider as a sinless profession.
They found it a respectable and independent occupation, too i.e., not
to depend on body for their day to day living.
Under the rule of The Mauryas, they seem to have functioned as
„guild‟ of weavers. Arthsastra described the guild system in detail.
After the fall of the Mauryas, the land of Saurastra came under
the rule of the Sakas. There was a constant war between the Saka&
the Satavahanas or the Andhras (in Deccan). This contact with the
Deccan area must have paved way for the Saurastra traders to get an
opportunity to visit Paithan, the capital city of the Andhras which
enabled their movement to Devagiri in later days. The „Srenis‟ or guilds
of the Satahvahanas gave these people further impetus to the guild
system.
With the coming of the Kushans from China in the first century
A.D. introduced Silk into India from China and the Sourashtras became
Silkweavers.
In due course of time they became expert silk weavers and by
the time of the Guptas they were renowned in that art. They became
wealthy people and were able to build a Sun temple at Mandasor
migrating from Lata (south Gujarat) in the days of Kumara Gupta and
undertake repair in 437A.D. and 473 A.D. respectively.

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With the fall of the Guptas the export trade of India declined to a
large extent. It affected the silk weavers to a greater extent.
Under the rule of Harsha vardhana the condition remained almost
the same.
After the fall of the Harsha dynasty, North India disintegrated and
paved way for the rise of a number of Rajput families ruling some parts
of theirmight & choice. However in the area of Saurashtra, the
Maitrekas came to power and ruled till its fall in the last quarter of
eighth century which led the Sourashtras move towards the south and
in Deccan area.
We will now look into the history of these people after they
moved from their original soil.
Sourashtras or Sourashtra Brahmins, popularly known as
„Patnulkaran‟ in southern India are specialists in the art of
Silkweaving. The original caste name is PaLkAr , meaning thereby silk
weavers. But after India came under the direct rule of the British
Govt., (1858) and when the Census Reports and District Manuals
began to describe these people, the merchant groups among them
esp. at Madurai considered it a wrong nomenclature as it made their
entire population as weavers and so they preferred to call themselves
as Sourashtras on the basis of the region from where they migrated by
about 800 A.D. on the fall of Vallabhi dynasty due to the Muslim
invaders since the Conquest of Sind destroying the city.
As silk weavers and merchants dealing with silk cloth ever since
the earliest period in the history of West India, these silk weavers
(„pattagaras‟) and clothiers who as traders were living in and around
South Gujarat (Lata area) exporting their goods through Broach ( a
famous port in ancient India) began to move after 800 A.D. towards
south and Deccan seeking a peaceful territory under a strong ruler.
This they found under the Rastrakutas in the Bombay-Karnaataka

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area. They were found chiefly around modern Dharwar and Belgaum
area. Subsequently, as traders they spread all over the Deccan and to
the extreme South (Kottar).
As silk weavers and (master weavers) cum traders these people
used to move from place to place all over Deccan and Tamilnadu.
Refernces are available in epigraphy under various terms such as
Ayyavole , the Five Hundred Svamins, Tisai Ayirattu Ainnurruvar,
Valanjiyar and Nandesis. Marco Polo refers to Lar Brahmins or the
Brahmin traders of Lar country or Lata-South Gujarat. These
inscriptions are available in the Bombay –Karnataka area as well in
Tamilnadu, Andhra, indicating the movement of these people as
itinerant traders.
As the demand for silk came from temples, nobles and royal
house- holds these people preferred living in Nagarams or town areas
or urban areas.
After the rule of the Rashtrakutas, Chalukyas and Hoysalas, they
finally came to the areas of Imperial Cholas with Tanjore as their head
quarters as well as in other areas during the days of Later Pandyas.
With the establishment of Vijayanagara empire in 1336 and the
spread of the Vijayanagara rule all over Tamilnadu, these people
stayed not only at the capital city of Vijayanagar but were found
spread all over the Tamil soil.
Under the rule of Thirumal Naick in the early seventeenth
century i.e., in 1620‟s- these people were settled at Madurai on the
invitation of the King. It can be noted at this point that those who
came to Madurai happen to be the last group of these people in the
history of their migration.
Culturally they stand for Vaishnavism, Bhakti Cult and Bhajans,
Worship of Mother Goddesses, Trees, Serpents, Minor/Village deities

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etc., They are simple, pious, god-fearing, fond of fasts and feasts. They
are more religious minded though commercial in their general attitude.
They are highly intelligent and enterprising. Socially and
educationally they are backward and are classified as members of
Backward Classes getting support for their educational advancement
from the Governments at the provincial and union level. Historically
they stand as a Pan-Indian society.
Prof. C. S. Krishnamoorthy,
cskrishnamoorthy@ymail.com