The Colas c25.29

c25.29

The hierarchy of officials in the service of the king were in the enjoyment of titles and distinctions which marked them off from one another and from the rest of society. Some of these were titles of ancient renown like *ēnādi*, and *mārāyan*, found mentioned as early as the age of the Śaṅgam. From the context in which the author of the *Tolkāppiyam*⁶⁰ mentions *mārāyam*, it would seem originally to have been a military title indicating distinction won on the field of battle. In the inscriptions of this period, however, we find the title in more common use for designating persons in civil occupations like Kaḍigai-mārāyan, Vācciya-mārāyan and so on. We have also the title *mārāśi*, the feminine of *mārāyan*, applied to the wives of the *mārāyans*.⁶¹ *Araiyan* and *pēraraiyan* are other titles also of quite common occurrence and conferred on persons distinguished in civil occupations like—*nittappēraraiyan*, (grand master of the dance). We have also the general title *adigārigal* used to describe the higher officers in the army and in general administration which were not differentiated from each other in those days as they are now. These *adigārigal* often described themselves by the name of the ruling sovereign followed by the phrase *mūvēndavēḷār* and it is often impossible, as a result, to detect their personal names, and unless particular care is taken, one is apt easily to mistake one officer for another with similar or even identical titles. The annotator of the *Takkayāgapparaṇi*, writing no doubt some centuries after our period, gives a quaint account of the class of *adigārigaḷ*, which may be rendered thus: 'The *adigārigaḷ* are said to have come of the families descended from Bhōjarāja. Members of these families only accepted appointments as *mantris*, and did no other work. It is an improper thing that they are found holding the position of accountants in these days; except that they could not wear a crown, they are entitled to all the other insignia of royalty, and it is improper for them to accept any positions other than those of *mantris*.'⁶² This curious legend shows how quickly the new class of official nobility that was coming up as a result of the elaboration of the Cōḷa administrative system developed group-traditions of its own and how readily such inventions gained currency. The wives of the *adigāris* may have been called *adigāriccis*; but we have obvious instances of the women in the female establishments of the queens bearing the title in their own right.⁶³ A more general distinction often found in the records of the period is that between the higher grade and lower grade of official nobility, so to say. The terms '*perundaram*' and '*śirutaram*' (often with '*tanam*' written for '*taram*') seem to imply this distinction more than anything else;⁶⁴ the officers and servants, *karumigaḷ* and *paṇimakkaḷ*, even, at times, divisions of the army, are mentioned as belonging to the *perundanam* or the *śirudanam*.⁶⁵ Sometimes an intermediate status is also implied by the term *śirudanattup-perundaram* to which even commanders of troops, *sēnāpatis*, are assigned.⁶⁶ It is also to be noted that not only the king, but some of his more important feudatories like Paḷuvēṭṭaraiyar Kaṇḍanmaṟavan,⁶⁷ and perhaps also other members of the royal family, employed officials and servants grouped in such higher and lower grades. The earliest mention of the *perundaram* in a datable record is in the fifth year of Maduraikoṇḍa Rājakēsari,⁶⁸ c. a.d. 961. Eight officers of Rājarāja, of the *perundaram* rank, along with some others, were caught by the king in some act of cowardice or misdemeanour, and endowed lamps in the Tanjore temple apparently in fulfilment of vows they had taken to secure divine intercession against their being disgraced by the king.⁶⁹ *Nyāyattār* (judges) of both *perundanam* and *śirudanam* are mentioned in the reign of Rājādhirāja II.⁷⁰