Hero stone or Virakal are memorial stones erected to recognise and worship the valour of a person or a group of persons. Hundreds of inscribed and uninscribed hero stones are found in different parts of southern India. The highest number of hero stones or memorial stones are found in Karnataka.

Virakal and Natukal: An Introduction

Herostone, Virakal, or Natukal is helpful to understanding history because it reflects the society and longstanding violence that existed in those days.

The practice of erecting memorial stones or Nadukal was popular during the megalithic and Sangam periods. In Tolkappium and Manimekhalai, there are references to stone chambers for dead persons. Later, Nadukal became synonymous with the dead and became a place of worship.

The practice of Nakukal was used not only for heroes but also for the ordinary person. But in the case of Virakal, it is different and refers to a hero and his valour.

Distribution Of Virakal or Herostones

Virakal is seen in Karnataka, Tamil Nadu, Kerala, Andra Pradesh and Goa. Even though rare, it is also found in Gujrat (Saurashtra and Kutch regions) and Madhya Pradesh.

The most significant number of hero stones are seen in Karnataka. Around 2650 hero stones have been recognised in Karnataka.

In Tamil Nadu, the majority of Virakals are seen in the north-western portions of the state, like Salem, Darmapuri, etc. Maybe the custom of erecting hero stones in neighbouring Karnataka influenced this region.

The practice of erecting memorial stones was less prevalent in Pandy and Chola territory and has been prevalent in Todaimandalam and Kongumandalam. The earliest hero stone inscriptions in this area are in the Tamil language and Vatteluttu script. Later inscriptions are in Tamil Language and Tamil script.

In Andra, these memorial stones are known as Chhaya stambas. The practice of erecting Chhaya Stambas is common in Nagarjunakonda.

In Kerala, hero stones are found but in fewer numbers. For example, two hero stones were found from Vizhijam with Vattezhuttu inscription datable to the eighth century A.D. Now, both are displayed at the Padmanabbhapuram Museum. Another place is Marayoor in the Idduki district.

Chronology

These memorial stones are of different styles, ranging from the fifth century and a peak during the tenth and thirteenth centuries.

The Prakrit inscription from a Chhaya Stamba of Nagarjunakonda dates back to the third century A.D.

We assume this practice is much older because ancient tamil sangam literature mentions this practice.

Why Was Virakal Or Hero Stone Erected?

Virakals were erected to honour the valour of heroes. The majority of Virakals honour men who lost their lives in the course of cattle raids, either as attackers or defenders. But it is not limited to men. A memorial stone at Kembalu records the death of a queen who led her men in a cattle raid.

Hero stones usually celebrate male valour, but it was reserved not only for males. Female valour was also commemorated in Virakal or hero stone. Two inscriptions from Siddhenahali and Kembalu mention the heroic death of a woman and a queen in a cattle raid.

Virakal for women who had committed Sati was also erected, but this was rare. A twelfth-century Viragallu (Virakal) or hero stone found from the premises of Kalleshwara temple near Chikkabidare village, Davenkare district, depicts a Mahasati relief.

Virakal Or Hero Stone for Animals

There are hero stones which commemorate the valour of animals. A hero stone from Gollarahatti mentions a hunting dog named Punisha, who died after killing a wild boar.

Even pet birds got the privilege of erecting memorial stones. A Kadamba inscription from Tambur mourns the death of the King’s parrot.

Memorial Shrine or Pallipadai in Padya Nadu

The practice of erecting memorial shrines or temples over the bodies of dead kings or princes was prevalent in the ancient Tamil country in a limited way. This memorial shrines are called Pallipadai.

Later, this practice was discarded.

For example, memorial temples were erected by Parantaka Chola I at Tondamanad, Raja Raja Chola I at Melpadi, and Rajendra Chola I at Arrur.

In general, this practice was not accepted or adopted in the Pandyan territory. But there is an exception. Even though they didn’t approve of this system, an inscription at the Sundarapandyaesvaram temple or Sundarapandiapuram temple of Pallimadam in Ramanathapuram district, refers to Pallipadai built in honour of Sundara Pandya, the younger brother of Vira Pandya.

Pallipadai can be compared with the hero stone but cannot be directly associated with the Virakal tradition.

General Style of Virakal Or Hero Stone

Generally, it consists of a single relief panel depicting the hero standing with weapons in his hands. The face is in profile, but the torso will face front with the left leg lifted. This is to create an impression of movement and action.

Agamas mentions the practice of erecting memorial stones. Kamika, Karana, Kirana, Cintya, Pipta, Makata, Yogaja, Sukshma gagamas mentions about this concept. In such texts, it is called Samadhilinga.

This agama text also describes the methods of erecting memorials. For example, if the memorial contains a linga, then it may face either the east or west direction, and if it is a figure sculpture, it should face south.

Chhaya-Stambas of Nagarjunakonda

Chhaya-Stambas are memorial pillars erected to commemorate the death of some important persons( who may not necessarily be a hero). This practice was prevalent during the rule of the Ikshavaku family.

At Nagarjunakonda, Andra Pradesh, there are memorial stones in memory of kings, queens, soldiers, generals, holy men, teachers, artisans, etc.

Chhaya-Stambas bear not only inscriptions but also reliefs. Chhaya-Stabas have also been discovered in Tamil Nadu and Karnataka. The tradition of erecting ChhayaStambas was believed to be prevalent in the ancient Tamil region during the early centuries of A.D.