Early Cholas

is the largest functioning religious complex in the world and mentioned in the Sangam literature of the Sangam era (500 BCE - 300 CE), there are mentions in many books like Akanaṉūṟu, Purananuru, Paripāṭal and Silapadikaram. The temple was first built by the Chola ruler, Dharmavarma. The Kaveri river flood destroyed the temple, and later, the early Cholas King Killivalavan rebuilt the temple complex after seeing the Golden Vimana directed by a parrot. Beyond the ancient textual history, archaeological evidence such as inscriptions refer to this temple, and these stone inscriptions are from late 100 BCE to 100 CE. Hence, making it one of the oldest surviving active temple complexes in South India. there are many mandapas which were built near the main Sanctum Sanctorum which dates around 100 CE to 300 CE built by Uraiyur Cholas. The inscriptions of the Medieval Cholas are replete with history about the Early Chola kings. The Cholas were looked upon as descended from the sun. These historic incidents speak of the Chola king Kantaman, supposed contemporary of the sage Agastya, whose devotion brought the river Kaveri into existence. There is also the story of the king Manu who sentenced his son to death for having accidentally killed a calf. Mahavamasa portrays King Ellaalan who was defeated by Duttha Gamini () as the just king who '..had a bell with a rope attached at the head of his bed, so that all who sought redress might ring it..'. King Sibi who rescued a dove from a hawk by giving his own flesh to the hungry hawk was also part of the early Chola history. These historic incidents received enormous emphasis in the later Chola period in the long mythical genealogies incorporated into the copper-plate charters of the 10th and 11th centuries. The earliest version of this is found in the Anbil Plates which gives fifteen names before Vijayalaya Cholan including the historical ones of Karikala, Perunarkilli and Kocengannan. The Thiruvalangadu Plate swells this list to forty-four, and the Kanyakumari Plate runs up to fifty-two. There are other lists gathered from literary works such as Kalingathuparani. No two of these lists agree, although some names and details are common to all. The Chola kings namely Dharmavarcholan and Killivalavan developed the shrine of Srirangam into big temple seen now. They laid the basic foundations and primary Buildings. Killi, Thiru Mangai, Kulasekaran, Rajamahendra and Thiru Vikrama were named in the Sri Ranganathar temple in Tiruchchirappalli as being ancestors of Killivallavan. Dharmavarma was another ancestor of Killivallavan, possibly his father. It is located in the middle of the Trichy town. ==Cholas in Sangam literature==

The earliest Chola kings of whom we have tangible evidence are those mentioned in the Sangam literature, written in the period 600 BCE–300 CE. Unfortunately, it has not been possible to piece together an internal chronology of the Sangam works. Due to this, we know of several rulers, but not their chronology. All three kings have been portrayed as fighting the war or involved in feeding both the armies at that legendary war. Karikala Chola Karikala Chola (c. 90 BCE) stands pre-eminent amongst all those mentioned in Pattinappaalai. Karikala's father was Ilamcetcenni, a brave king and a hard fighter. 'Karikala' means 'elephant feller' or 'charred leg', which is assumed to be a reference to an accident by fire that befell the prince early in his life. Pattinappaalai describes this accident and the enterprising way in which the prince escaped and established himself in the Chola throne. Pattinappalai is a long poem on the then Chola capital Kaveripattinam. This work also describes the numerous battles Karikala fought against the other two Tamil kings in one of which the Chera king was disgraced (received a wound on his back) and committed suicide. Karikala thus broke the confederacy that was formed against him and established hegemony over Pandyas and Cheras. In later times Karikala was the subject of many legends found in the Cilappatikaram and in inscriptions and literary works of the 11th and 12th centuries. They attribute to him the conquest of the whole of India up to the Himalayas and the construction of the flood banks, Grand Anicut, of the Kaveri River with the aid of his feudatories. These legends however are conspicuous by their absence in the works of Sangam. Nalankilli and Nedunkilli The poet Kovur Kilar mentions a protracted civil war between two Chola chieftains Nalankilli and Nedunkilli. Nedunkilli shut himself in a fort in Avur, which was being besieged by Mavalattan, Nalankilli's younger brother. The poet chided Nedunkilli to come out and fight like a man instead of causing untold misery to the people of the city. In another poem, the poet begs both the princes to give up the civil war as whoever wins, the loser will be a Chola. Kocengannan Kalavali by Poygayar mentions the Chola King Kocengannan and his battle with the Chera king Kanaikkal Irumporai. The Chera was taken prisoner and Poygayar, who was a friend of the Chera, sang a poem praising the Chola King Kochchenganan in 40 stanzas. The Chola king, pleased with the work, released the Chera. Kalavali describes the battle fought at Kalumalam, near the Chera capital. Kocengannan is one of the 63 nayanars. Kocengannan became the subject of many instances in later times and is portrayed as a pious Siva devotee who built many fine temples for Siva along the banks of the river Kaveri. ==Social conditions==

Sangam literature gives an unusually complete and true picture of the social and economic conditions during the early Chola period. The land of the Cholas was fertile and there was ample food. Sangam poems say that in the Chola country watered by the river Kaveri, in a space in which an elephant could lie, one can produce enough grain to feed seven. Hereditary monarchy was the prevailing form of government. Disputed succession and civil war was not uncommon. The sphere of state activity was limited. In a society steeped in respect for custom, even the most perverse dictator could not have done much harm. The Chola monarchs were approachable by subjects and justice was meted out directly by the king in most occasions. This is in marked contrast to the magnificent empires of the later Cholas where the Emperor was kept much away from contact with the lay people. The kings often took the field in person in battles and if the kings was killed or wounded in battle, his army immediately gave up the fight and surrendered. The trade that flourished between the Chola country and the ancient Roman Empire is given in much detail by Periplus of the Erythraean Sea (). ==See also==