Note: This essay and the ones that follow it are translated adaptations from the corpus of writings on the Dravidian movement authored by the late Dr. B G L Swamy. These essays are not literal translations.
To understand the Dravidianists of today, it is absolutely essential to understand the history and mythology of the ancient Tamil country.
The Tamil country stands tallest among all Indian regions that swallowed the missionary and colonial propaganda of the Aryan Invasion Theory in the closing decades of the 19th Century onwards. More specifically, sections of the Tamil country uncritically swallowed the “Dravidian” propaganda, internalized it, gave it an ideological shape premised basically on the linguistic separateness of Tamil.
All the historians of the world have unanimously hailed Aśoka. That Aśoka was an ideal king has been widely circulated. In ancient times, no other king, in no other part of the world undertook the establishment of so many dharma-śāsanas (rock edicts pertaining to law and dharma) like Aśoka. About two thousand three hundred years back, no other king had an empire of such expanse, to this extent, or this sort of reign. Nobody has recorded their acts with such extreme introspection or self-proclamation.
The personalities of Chanakya and Chandragupta were of similar eminence, similar spirit; the supreme testimony to this fact is that such a large empire was managed efficiently for several years and the onslaught of the ambitious, war-hungry Alexander was quelled without leaving even a trace of its memory. From this we learn how sharp their developmental strategy must have been. We see how bright that patriotism must have been, which found inspiration from their strong sense of identity.
Known as Kodagu in Kannada, Coorg is a picturesque hill-country forming the Southern tip of Karnataka. It forms the border between Karnataka and Kerala, and is in many ways, the gateway to the Malabar region in Kerala. Today it is primarily known for its scenic beauty and spectacular views of thickly-forested mountain ranges, valleys, waterfalls, and sprawling coffee estates.
Kautilya absorbed the best from the system of republics; he also brought back the ashvamedha conception of an empire. Both these conceptions have their roots in the Vedas. One must observe how broad and overarching the concept of yajna has been in the Hindu worldview. And one who is opposed to this broadminded concept of yajna is bound to face trouble. Philosophically, the inner yajna is superior to the external, ritualistic yajna but the former cannot exist without the latter. We need both.
One of the most characteristic features of almost all medieval Muslim invaders and rulers of India is their religion-fueled zeal for destroying Hindu temples. From Muhammad Ghaznavid to Babur to Malik Kafur to Muhammad Bin Tughlaq to Aurangzeb to Nadir Shah, every single Muslim invader and/or ruler made temple destruction his mandatory religious duty. In this, Tipu Sultan stands shoulder-to-shoulder with these temple destroyers extraordinaire.
The big problem with the system of republics is the constant infighting. Since their vision is so narrow, when there is an attack from an external enemy, these republics don't unite and offer resistance. It is for this reason an empire is necessary. But the problem with a kingdom or an empire is that the local and regional identities don't survive. An ideal kingdom should lay stress on the local as well as the pan national aspects. But how can this be achieved? This is indeed a big problem even in modern times.