Somehow it is often overlooked that there is an obscure verb ār – *āryati ‘to praise’ which may be connected to ṛ. This verb has been poorly attested only tree times in RV as 3 P, pl. āryanti (RV 8.016.06 & RV 10.048.03 (twice)) but there is also a prominent noun arka ‘praise, hymn, song; one who praises, a singer’ which may be related here. The final -ka is a diminutive/comparative suffix (much used in forming adjectives; it may also be added to nouns to express diminution, deterioration, or similarity e.g. putraka, a little son; aśvaka, a bad horse or like a horse) having clear parallels in Slavonic ( e.g. Rus. znat‘ ‘to know’ > znajka ‘one who knows’ etc.). Interestingly, in Rus. dialects there is a verb arkat’ ‘to cry, speak loudly’. From this perspective ārya could have originally meant simply ‘the praised one = good respectable person’ being synonymous to śravya ‘worth hearing, praiseworthy’ (cp. also śravaḥ ‘glory, fame, loud praise’ and its Rus cognate slava ‘fame, glory’).
In Rig Veda ārya is met about 30 times.
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It seems the word dravida is not even found in Vedas.
So, the word dravida is only found in Puranas and Ithihaasas.
X-posting from AP thread:
I am posting some references to 'Andhras' in ancient texts:
पाण्ड्यां च द्रविडाम् चैव सहितां चोड्रकेरलैः |
अन्ध्राम् तलवनां चैव कलिङ्गान् ओष्ट्रकर्णिकान् ||
48 pāṇḍyāṃś ca dravidāṃś caiva sahitāṃś codra keralaiḥ
andhrāṃs talavanāṃś caiva kaliṅgān oṣṭra karṇikān
- Mahabharata, Sabha Parva, 28th Adhyaya(Chapter), 47th shloka. (Sahadeva’s southern campaign before Rajasuja Yagya)
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Translation:
The son of Pandu also conquered the town of Sanjayanti and the country of the Pashandas and the Karahatakas by means of his messengers alone, and made all of them pay tributes to him. The hero brought under his subjection and exacted tributes from the Paundrayas and the Dravidas along with the Udrakeralas and the Andhras and the Talavanas, the Kalingas and the Ushtrakarnikas, and also the delightful city of Atavi and that of the Yavanas.
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पौण्ड्रको वासुदेवः च वङ्गः कलिङ्गकः तथा |
आकर्षः कुन्तलः चैव वानवस्य अन्ध्रकाः तथा || 11
द्रविडाः सिंहलाः चैव राज कश्मीरकः तथा |
कुन्तिभोजो महातेजाः सुह्यः च सुमहाबलः || 12
11 pauṇḍrako vāsudevaś ca vaṅgaḥ kāliṅgakas tathā
ākarṣaḥ kuntalaś caiva vānavāsya āndhrakās tathā
12 draviḍāḥ siṃhalāś caiva rājā kāśmīrakas tathā
kuntibhojo mahātejāḥ suhmaś ca sumahābalaḥ
- Mahabharata, Sabha Parva, 31st Adhyaya(Chapter), 11th & 12th shloka. (List of people attending Rajasuja Yagya)
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Translation:
and Vasudeva the king of the Paundrayas, and the kings of Vanga and Kalinga; and Akastha and Kuntala and the kings of the Malavas and the Andhrakas; and the Dravidas and the Singhalas and the king of Kashmira, and king Kuntibhoja of great energy
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पुरोगमाः च ते सन्तु द्रविडाः सह कुन्तलैः |
अन्ध्राः तलचराः चैव चूचुपा वेणुपाः तथा || 25
25 purogamāś ca te santu draviḍāḥ saha kuntalaiḥ
āndhrās tālacarāś caiva cūcupā veṇupās tathā
- Mahabharata, Udyoga Parva, 138th Adhyaya(Chapter), 25th shloka. (Sri Krishna luring Karna to join Pandava’s side after the Duryodhana declined the peace offer)
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Translation:
Let the Dravidas, with the Kuntalas, the Andhras, and the Talacharas, and the Shuchupas, and the Venupas, all walk before thee. Let chanters and panegyrists praise thee with innumerable laudatory hymns.
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प्राच्यैः प्रतीच्यैरथ दक्षिणत्यैरुदीच्यकम्बोजशकैः खशैः च |
शाल्वैः समत्स्यैः कुरुमध्यदेशैः मलेच्छैः पुलिन्दैः द्रविडा-अन्ध्रा-काञ्च्यैः ||20
20 prācyaiḥ pratīcyair atha dākṣiṇātyair; udīcyakāmbojaśakaiḥ khaśaiś ca
śālvaiḥ samatsyaiḥ kurumadhyadeśair; mlecchaiḥ pulindair draviḍā andhra kāñcyaiḥ
- Mahabharata, Udyoga Parva, 158th Adhyaya(Chapter), 20th shloka. (Shakuni’s son’s message to Pandavas describing the army)
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Translation:
the strength of this assembled host of monarchs, which resembleth the very celestial host, and which is protected by these kings like the gods protecting theirs in heaven, and which, swarming with the kings of the East, West, South, and North, with Kamvojas, Sakas, Khasas, Salwas, Matsyas, Kurus of the middle country, Mlechchhas, Pulindas, Dravidas, Andhras, and Kanchis, indeed, with many nations, all addressed for battle, is uncrossable like the swollen tide of Ganga?
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37 अत ऊर्ध्वं जनपदान निबॊध गदतॊ मम
तत्रेमे कुरुपाञ्चालाः शाल्व माद्रेय जाङ्गलाः
38 शूरसेनाः कलिङ्गाश च बॊधा मौकास तथैव च
मत्स्याः सुकुट्यः सौबल्याः कुन्तलाः काशिकॊशलाः
39 चेदिवत्साः करूषाश च भॊजाः सिन्धुपुलिन्दकाः
उत्तमौजा दशार्णाश च मेकलाश चॊत्कलैः सह
40 पाञ्चालाः कौशिकाश चैव एकपृष्ठा युगंधराः
सौधा मद्रा भुजिङ्गाश च काशयॊ अपरकाशयः
41 जठराः कुक्कुशाश चैव सुदाशार्णाश च भारत
कुन्तयॊ अवन्तयश चैव तथैवापरकुन्तयः
42 गॊविन्दा मन्दकाः षण्डा विदर्भानूपवासिकाः
अश्मकाः पांसुराष्ट्राश च गॊप राष्ट्राः पनीतकाः
43 आदि राष्ट्राः सुकुट्टाश च बलिराष्ट्रं च केवलम
वानरास्याः प्रवाहाश च वक्रा वक्रभयाः शकाः
44 विदेहका मागधाश च सुह्माश च विजयास तथा
अङ्गा वङ्गाः कलिङ्गाश च यकृल लॊमान एव च
45 मल्लाः सुदेष्णाः प्राहूतास तथा माहिषकार्षिकाः
वाहीका वाटधानाश च आभीराः कालतॊयकाः
46 अपरन्ध्राश च शूद्राश च पह्लवाश चर्म खण्डिकाः
अटवी शबराश चैव मरु भौमाश च मारिष
47 उपावृश्चानुपावृश्च सुराष्ट्राः केकयास तथा
कुट्टापरान्ता दवैधेयाः काक्षाः सामुद्र निष्कुटाः
48 अन्ध्राश च बहवॊ राजन्न अन्तर्गिर्यास तथैव च
बहिर्गिर्य आङ्गमलदा मागधा मानवर्जकाः
49 मह्युत्तराः प्रावृषेया भार्गवाश च जनाधिप
पुण्ड्रा भार्गाः किराताश च सुदॊष्णाः प्रमुदास तथा
50 शका निषादा निषधास तथैवानर्तनैरृताः
दुगूलाः परतिमत्स्याश च कुशलाः कुनटास तथा
51 तीरग्राहास्तर तॊया राजिका रम्यका गणाः
तिलकाः पारसीकाश च मधुमन्तः प्रकुत्सकाः
52 काश्मीराः सिन्धुसौवीरा गान्धारा दर्शकास तथा
अभीसारा कुलूताश च शौवला बाह्लिकास तथा
53 दर्वीकाः सकचा दर्वा वातजाम रथॊरगाः
बहु वाद्याश च कौरव्य सुदामानः सुमल्लिकाः
54 वध्राः करीषकाश चापि कुलिन्दॊपत्यकास तथा
वनायवॊ दशा पार्श्वा रॊमाणः कुश बिन्दवः
55 कच्छा गॊपाल कच्छाश च लाङ्गलाः प्रवल्लकाः
किराता बर्बराः सिद्धा विदेहास ताम्रलिङ्गकाः
56 ओष्ट्राः पुण्ड्राः स सैरन्ध्राः पार्वतीयाश च मारिष
अथापरे जनपदा दक्षिणा भरतर्षभ
57 द्रविडाः केरलाः प्रच्या भूषिका वनवासिनः
उन्नत्यका माहिषका विकल्पा मूषकास तथा
58 कर्णिकाः कुन्तिकाश चैव सौब्धिदा नलकालकाः
कौकुट्टकास तथा चॊलाः कॊङ्कणा मालवाणकाः
59 समङ्गाः कॊपनाश चैव कुकुराङ्गद मारिषाः
धवजिन्य उत्सव संकेतास त्रिगर्ताः सर्वसेनयः
60 त्र्यङ्गाः केकरकाः परॊष्ठाः परसंचरकास तथा
तथैव विन्ध्यपुलकाः पुलिन्दाः कल्कलैः सह
61 मालका मल्लकाश चैव तथैवापरवर्तकाः
कुलिन्दाः कुलकाश चैव करण्ठाः कुरकास तथा
62 मूषका सतनबालाश च सतियः पत्तिपञ्जकाः
आदिदायाः सिरालाश च सतूबका सतनपास तथा
63 हृषीविदर्भाः कान्तीकास तङ्गणाः परतङ्गणाः
उत्तराश चापरे म्लेच्छा जना भरतसत्तम
64 यवनाश च स काम्बॊजा दारुणा म्लेच्छ जातयः
सक्षद्द्रुहः कुन्तलाश च हूणाः पारतकैः सह
65 तथैव मरधाश चीनास तथैव दश मालिकाः
कषत्रियॊपनिवेशाश च वैश्यशूद्र कुलानि च
66 शूद्राभीराथ दरदाः काश्मीराः पशुभिः सह
खशिकाश च तुखाराश च पल्लवा गिरिगह्वराः
67 आत्रेयाः स भरद्वाजास तथैव सतनयॊषिकाः
औपकाश च कलिङ्गाश च किरातानां च जातयः
68 तामरा हंसमार्गाश च तथैव करभञ्जकाः
उद्देश मात्रेण मया देशाः संकीर्तिताः प्रभॊ
69 यथा गुणबलं चापि त्रिवर्गस्य महाफलम
दुह्येद धेनुः कामधुक च भूमिः सम्यग अनुष्ठिता
70 तस्यां गृध्यन्ति राजानः शूरा धर्मार्थकॊविदाः
ते तयजन्त्य आहवे पराणान रसा गृद्धास तरस्विनः
37 ata ūrdhvaṃ janapadān nibodha gadato mama
tatreme kurupāñcālāḥ śālva mādreya jāṅgalāḥ
38 śūrasenāḥ kaliṅgāś ca bodhā maukās tathaiva ca
matsyāḥ sukuṭyaḥ saubalyāḥ kuntalāḥ kāśikośalāḥ
39 cedivatsāḥ karūṣāś ca bhojāḥ sindhupulindakāḥ
uttamaujā daśārṇāś ca mekalāś cotkalaiḥ saha
40 pāñcālāḥ kauśikāś caiva ekapṛṣṭhā yugaṃ dharāḥ
saudhā madrā bhujiṅgāś ca kāśayo 'parakāśayaḥ
41 jaṭharāḥ kukkuśāś caiva sudāśārṇāś ca bhārata
kuntayo 'vantayaś caiva tathaivāparakuntayaḥ
42 govindā mandakāḥ ṣaṇḍā vidarbhānūpavāsikāḥ
aśmakāḥ pāṃsurāṣṭrāś ca gopa rāṣṭrāḥ panītakāḥ
43 ādi rāṣṭrāḥ sukuṭṭāś ca balirāṣṭraṃ ca kevalam
vānarāsyāḥ pravāhāś ca vakrā vakrabhayāḥ śakāḥ
44 videhakā māgadhāś ca suhmāś ca vijayās tathā
aṅgā vaṅgāḥ kaliṅgāś ca yakṛl lomāna eva ca
45 mallāḥ sudeṣṇāḥ prāhūtās tathā māhiṣa kārṣikāḥ
vāhīkā vāṭadhānāś ca ābhīrāḥ kālatoyakāḥ
46 aparandhrāś ca śūdrāś ca pahlavāś carma khaṇḍikāḥ
aṭavī śabarāś caiva maru bhaumāś ca māriṣa
47 upāvṛścānupāvṛśca surāṣṭrāḥ kekayās tathā
kuṭṭāparāntā dvaidheyāḥ kākṣāḥ sāmudra niṣkuṭāḥ
48 andhrāś ca bahavo rājann antargiryās tathaiva ca
bahirgiry āṅgamaladā māgadhā mānavarjakāḥ
49 mahyuttarāḥ prāvṛṣeyā bhārgavāś ca janādhipa
puṇḍrā bhārgāḥ kirātāś ca sudoṣṇāḥ pramudās tathā
50 śakā niṣādā niṣadhās tathaivānartanairṛtāḥ
dugūlāḥ pratimatsyāś ca kuśalāḥ kunaṭās tathā
51 tīragrāhāstara toyā rājikā ramyakā gaṇāḥ
tilakāḥ pārasīkāś ca madhumantaḥ prakutsakāḥ
52 kāśmīrāḥ sindhusauvīrā gāndhārā darśakās tathā
abhīsārā kulūtāś ca śauvalā bāhlikās tathā
53 darvīkāḥ sakacā darvā vātajāma rathoragāḥ
bahu vādyāś ca kauravya sudāmānaḥ sumallikāḥ
54 vadhrāḥ karīṣakāś cāpi kulindopatyakās tathā
vanāyavo daśā pārśvā romāṇaḥ kuśa bindavaḥ
55 kacchā gopāla kacchāś ca lāṅgalāḥ paravallakāḥ
kirātā barbarāḥ siddhā videhās tāmraliṅgakāḥ
56 oṣṭrāḥ puṇḍrāḥ sa sairandhrāḥ pārvatīyāś ca māriṣa
athāpare janapadā dakṣiṇā bharatarṣabha
57 draviḍāḥ keralāḥ prācyā bhūṣikā vanavāsinaḥ
unnatyakā māhiṣakā vikalpā mūṣakās tathā
58 karṇikāḥ kuntikāś caiva saubdhidā nalakālakāḥ
kaukuṭṭakās tathā colāḥ koṅkaṇā mālavāṇakāḥ
59 samaṅgāḥ kopanāś caiva kukurāṅgada māriṣāḥ
dhvajiny utsava saṃketās trivargāḥ sarvasenayaḥ
60 tryaṅgāḥ kekarakāḥ proṣṭhāḥ parasaṃcarakās tathā
tathaiva vindhyapulakāḥ pulindāḥ kalkalaiḥ saha
61 mālakā mallakāś caiva tathaivāparavartakāḥ
kulindāḥ kulakāś caiva karaṇṭhāḥ kurakās tathā
62 mūṣakā stanabālāś ca satiyaḥ pattipañjakāḥ
ādidāyāḥ sirālāś ca stūbakā stanapās tathā
63 hṛṣīvidarbhāḥ kāntīkās taṅgaṇāḥ parataṅgaṇāḥ
uttarāś cāpare mlecchā janā bharatasattama
64 yavanāś ca sa kāmbojā dāruṇā mleccha jātayaḥ
sakṣaddruhaḥ kuntalāś ca hūṇāḥ pāratakaiḥ saha
65 tathaiva maradhāś cīnās tathaiva daśa mālikāḥ
kṣatriyopaniveśāś ca vaiśyaśūdra kulāni ca
66 śūdrābhīrātha daradāḥ kāśmīrāḥ paśubhiḥ saha
khaśikāś ca tukhārāś ca pallavā girigahvarāḥ
67 ātreyāḥ sa bharadvājās tathaiva stanayoṣikāḥ
aupakāś ca kaliṅgāś ca kirātānāṃ ca jātayaḥ
68 tāmarā haṃsamārgāś ca tathaiva karabhañjakāḥ
uddeśa mātreṇa mayā deśāḥ saṃkīrtitāḥ prabho
69 yathā guṇabalaṃ cāpi trivargasya mahāphalam
duhyed dhenuḥ kāmadhuk ca bhūmiḥ samyag anuṣṭhitā
70 tasyāṃ gṛdhyanti rājānaḥ śūrā dharmārthakovidāḥ
te tyajanty āhave prāṇān rasā gṛddhās tarasvinaḥ
- Mahabharata, Bhishma Parva, 10th Adhyaya(Chapter), (Vidura’s description of ‘Janapadas’ of ‘Bharatavarsha’)
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Translation:
"After this, listen to the names of the provinces as I mention them. They are the Kuru-Panchalas, the Salwas, the Madreyas, the Jangalas, the Surasena, the Kalingas, the Vodhas, the Malas, the Matsyas, the Sauvalyas, the Kuntalas, the Kasi-kosalas, the Chedis, the Karushas, the Bhojas, the Sindhus, the Pulindakas, the Uttamas, the Dasarnas, the Mekalas, the Utkalas; the Panchalas, the Kausijas, the Nikarprishthas, Dhurandharas; the Sodhas, the Madrabhujingas, the Kasis, and the further-Kasis; the Jatharas, the Kukuras, O Bharata; the Kuntis, the Avantis, and the further-Kuntis; the Gomantas, the Mandakas, the Shandas, the Vidarbhas, the Rupavahikas; the Aswakas, the Pansurashtras, the Goparashtras, and the Karityas; the Adhirjayas, the Kuladyas, the Mallarashtras, the Keralas, the Varatrasyas, the Apavahas, the Chakras, the Vakratapas, the Sakas; the Videhas, the Magadhas, the Swakshas, the Malayas, the Vijayas, the Angas, the Vangas, the Kalingas, the Yakrillomans; the Mallas, the Suddellas, the Pranradas, the Mahikas, the Sasikas; the Valhikas, the Vatadhanas, the Abhiras, the Kalajoshakas; the Aparantas, the Parantas, the Pahnabhas, the Charmamandalas; the Atavisikharas, the Mahabhutas, O sire; the Upavrittas, the Anupavrittas, the Surashatras, Kekayas; the Kutas, the Maheyas, the Kakshas, the Samudranishkutas; the Andhras, and, O king, many hilly tribes, and many tribes residing on lands laying at the foot of the hills, and the Angamalajas, and the Manavanjakas; the Pravisheyas, and the Bhargavas, O king; the Pundras, the Bhargas, the Kiratas, the Sudeshnas, and the Yamunas, the Sakas, the Nishadhas, the Anartas, the Nairitas, the Durgalas, the Pratimasyas, the Kuntalas, and the Kusalas; the Tiragrahas, the Ijakas, the Kanyakagunas, the Tilabharas, the Samiras, the Madhumattas, the Sukandakas; the Kasmiras, the Sindhusauviras, the Gandharvas, and the Darsakas; the Abhisaras, the Utulas, the Saivalas, and the Valhikas; the Darvis, the Vanavadarvas, the Vatagas, the Amarathas, and the Uragas; the Vahuvadhas, the Kauravyas, the Sudamanas, the Sumalikas; the Vadhras, the Karishakas, the Kalindas, and the Upatyakas; the Vatayanas, the Romanas, and the Kusavindas; the Kacchas, the Gopalkacchas, the Kuruvarnakas; the Kiratas, the Varvasas, the Siddhas, the Vaidehas, and the Tamraliptas; the Aundras, the Paundras, the Saisikatas, and the Parvatiyas, O sire.
"'There are other kingdoms, O bull of Bharata's race, in the south. They are the Dravidas, the Keralas, the Prachyas, the Mushikas, and the Vanavashikas; the Karanatakas, the Mahishakas, the Vikalpas, and also the Mushakas; the Jhillikas, the Kuntalas, the Saunridas, and the Nalakananas; the Kankutakas, the Cholas, and the Malavayakas; the Samangas, the Kanakas, the Kukkuras, and the Angara-marishas; the Samangas, the Karakas, the Kukuras, the Angaras, the Marishas: the Dhwajinis, the Utsavas, the Sanketas, the Trigartas, and the Salwasena; the Vakas, the Kokarakas, the Pashtris, and the Lamavegavasas; the Vindhyachulakas, the Pulindas, and the Valkalas; the Malavas, the Vallavas, the further-Vallavas, the Kulindas, the Kalavas, the Kuntaukas, and the Karatas; the Mrishakas, the Tanavalas, the Saniyas; the Alidas, the Pasivatas, the Tanayas, and the Sulanyas; the Rishikas, the Vidarbhas, the Kakas, the Tanganas, and the further-Tanganas. Among the tribes of the north are the Mlecchas, and the Kruras, O best of the Bharatas; the Yavanas, the Chinas, the Kamvojas, the Darunas, and many Mleccha tribes; the Sukritvahas, the Kulatthas, the Hunas, and the Parasikas; the Ramanas, and the Dasamalikas. These countries are, besides, the abodes of many Kshatriya, Vaisya, and Sudra tribes. Then again there are the Sudra-abhiras, the Dardas, the Kasmiras, and the Pattis; the Khasiras; the Atreyas, the Bharadwajas, the Stanaposhikas, the Poshakas, the Kalingas, and diverse tribes of Kiratas; the Tomaras, the Hansamargas, and the Karamanjakas. These and other kingdoms are on the east and on the north. O lord, alluding to them briefly I have told thee all. Earth, if its resources are properly developed according to its qualities and prowess, is like an ever-yielding 1 cow, from which the three-fold fruits of virtue, profit and pleasure, may be milked. Brave kings conversant with virtue and profit have become covetous of Earth. Endued with activity, they would even cast away their lives in battle, from hunger of wealth. Earth is certainly the refuge of creatures endued with celestial bodies as also of creatures endued with human bodies. 1 Desirous of enjoying Earth, the kings, O chief of the Bharatas, have become like dogs that snatch meat from one another. Their ambition is unbounded, knowing no gratification. 2 It is for this that the Kurus and the Pandavas are striving for possession of Earth, by negotiation, disunion, gift, and battle, O Bharata.
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1 [सञ्जय उवाच]
ते सेने अनयॊन्यम आसाद्य प्रहृष्टाश्वनरद्विपे
बृहत्यौ संप्रजह्राते देवासुरचमूपमे
2 ततॊ गजा रथाश चाश्वाः पत्तयश च महाहवे
संप्रहारं परं चक्रुर देव पाप्म प्रणाशनम
3 पूर्णचन्द्रार्क पद्मानां कान्ति तविड गन्धतः समैः
उत्तमाङ्गैर नृसिंहानां नृसिंहास तस्तरुर महीम
4 अर्धचन्द्रैस तथा भल्लैः कषुरप्रैर असि पट्टिशैः
परश्वधैश चाप्य अकृन्तन्न उत्तमाङ्गानि युध्यताम
5 वयायतायत बाहूनां वयायतायत बाहुभिः
वयायता बाहवः पेतुश छिन्नमुष्ट्य आयुधाङ्गदाः
6 तैः सफुरद्भिर मही भाति रक्ताङ्गुलि तलैस तदा
गरुड प्रहतैर उग्रैः पञ्चास्यैर इव पन्नगैः
7 हयस्यन्दन नागेभ्यः पेतुर वीरा दविषद धताः
विमानेभ्यॊ यथा कषीणे पुण्ये सवर्गसदस तथा
8 गदाभिर अन्यैर गुर्वीभिः परिघैर मुसलैर अपि
पॊथिताः शतशः पेतुर वीरा वीरतरै रणे
9 रथा रथैर विनिहता मत्ता मत्तैर दविपैर दविपाः
सादिनः सादिभिश चैव तस्मिन परमसंकुले
10 रथा वररथैर नागैर अश्वारॊहाश च पत्तिभिः
अश्वारॊहैः पदाताश च निहता युधि शेरते
11 रथाश्वपत्तयॊ नागै रथैर नागाश च पत्तयः
रथपत्तिद्विपाश चाश्वैर नृभिश चाश्वरथद्विपाः
12 रथाश्वेभ नराणां च नराश्वेभ रथैः कृतम
पाणिपादैश च शस्त्रैश च रथैश च कदनं महत
13 तथा तस्मिन बले शूरैर वध्यमाने हते अपि च
अस्मान अभ्यागमन पार्था वृकॊदर पुरॊगमाः
14 धृष्टद्युम्नः शिखण्डी च द्रौपदेयाः प्रभद्रकाः
सात्यकिश चेकितानश च द्रविडैः सैनिकैः सह
15 भृता वित्तेन महता पाण्ड्याश चौड्राः स केरलाः
वयूढॊरस्का दीर्घभुजाः परांशवः प्रियदर्शनाः
16 आपीडिनॊ रक्तदन्ता मत्तमातङ्गविक्रमाः
नाना विराग वसना गन्धचूर्णावचूर्णिताः
17 बद्धासयः पाशहस्ता वारणप्रतिवारणाः
समानमृत्यवॊ राजन्न अनीकस्थाः परस्परम
18 कलापिनश चापहस्ता दीर्घकेशाः प्रियाहवाः
पत्तयः सात्यकेर अन्ध्रा घॊररूपपराक्रमाः
19 अथापरे पुनः शूराश चेदिपाञ्चालकेकयाः
करूषाः कॊसलाः काश्या मागधाश चापि दुद्रुवुः
20 तेषां रथाश च नागाश च परवराश चापि पत्तयः
नानाविध रवैर हृष्टा नृत्यन्ति च हसन्ति च
21 तस्य सैन्यस्य महतॊ महामात्रवरैर वृतः
मध्यं वृकॊदरॊ ऽभयागात तवदीयं नागधूर गतः
1 [s]
te sene 'nyonyam āsādya prahṛṣṭāśvanaradvipe
bṛhatyau saṃprajahrāte devāsuracamūpame
2 tato gajā rathāś cāśvāḥ pattayaś ca mahāhave
saṃprahāraṃ paraṃ cakrur deva pāpma praṇāśanam
3 pūrṇacandrārka padmānāṃ kānti tviḍ gandhataḥ samaiḥ
uttamāṅgair nṛsiṃhānāṃ nṛsiṃhās tastarur mahīm
4 ardhacandrais tathā bhallaiḥ kṣuraprair asi paṭṭiśaiḥ
paraśvadhaiś cāpy akṛntann uttamāṅgāni yudhyatām
5 vyāyatāyata bāhūnāṃ vyāyatāyata bāhubhiḥ
vyāyatā bāhavaḥ petuś chinnamuṣṭy āyudhāṅgadāḥ
6 taiḥ sphuradbhir mahī bhāti raktāṅguli talais tadā
garuḍa prahatair ugraiḥ pañcāsyair iva pannagaiḥ
7 hayasyandana nāgebhyaḥ petur vīrā dviṣad dhatāḥ
vimānebhyo yathā kṣīṇe puṇye svargasadas tathā
8 gadābhir anyair gurvībhiḥ parighair musalair api
pothitāḥ śataśaḥ petur vīrā vīratarai raṇe
9 rathā rathair vinihatā mattā mattair dvipair dvipāḥ
sādinaḥ sādibhiś caiva tasmin paramasaṃkule
10 rathā vararathair nāgair aśvārohāś ca pattibhiḥ
aśvārohaiḥ padātāś ca nihatā yudhi śerate
11 rathāśvapattayo nāgai rathair nāgāś ca pattayaḥ
rathapattidvipāś cāśvair nṛbhiś cāśvarathadvipāḥ
12 rathāśvebha narāṇāṃ ca narāśvebha rathaiḥ kṛtam
pāṇipādaiś ca śastraiś ca rathaiś ca kadanaṃ mahat
13 tathā tasmin bale śūrair vadhyamāne hate 'pi ca
asmān abhyāgaman pārthā vṛkodara purogamāḥ
14 dhṛṣṭadyumnaḥ śikhaṇḍī ca draupadeyāḥ prabhadrakāḥ
sātyakiś cekitānaś ca draviḍaiḥ sainikaiḥ saha
15 bhṛtā vittena mahatā pāṇḍyāś cauḍrāḥ sa keralāḥ
vyūḍhoraskā dīrghabhujāḥ prāṃśavaḥ priyadarśanāḥ
16 āpīḍino raktadantā mattamātaṅgavikramāḥ
nānā virāga vasanā gandhacūrṇāvacūrṇitāḥ
17 baddhāsayaḥ pāśahastā vāraṇaprativāraṇāḥ
samānamṛtyavo rājann anīkasthāḥ parasparam
18 kalāpinaś cāpahastā dīrghakeśāḥ priyāhavāḥ
pattayaḥ sātyaker andhrā ghorarūpaparākramāḥ
19 athāpare punaḥ śūrāś cedipāñcālakekayāḥ
karūṣāḥ kosalāḥ kāśyā māgadhāś cāpi dudruvuḥ
20 teṣāṃ rathāś ca nāgāś ca pravarāś cāpi pattayaḥ
nānāvidha ravair hṛṣṭā nṛtyanti ca hasanti ca
21 tasya sainyasya mahato mahāmātravarair vṛtaḥ
madhyaṃ vṛkodaro 'bhyāgāt tvadīyaṃ nāgadhūr gataḥ
- Mahabharata, Karna Parva, 8th Adhyaya(Chapter), (description of battle: Pandava side)
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Translation:
Sanjaya said, 'Then those two vast armies, teeming with rejoicing men and steeds and elephants, resembling in splendour the celestial and the Asura hosts, meeting together, began to strike each other. Men, cars, steeds, elephants, and foot-soldiers of fierce prowess, made sturdy strokes destructive of bodies and sin. Lion-like men strewed the Earth with the heads of lion-like men, each resembling the full moon or the sun in splendour and the lotus in fragrance. Combatants cut off the heads of combatants, with crescent-shaped and broad-headed shafts and razor-faced arrows and axes, and battle-axes. The arms of men of long and massive arms, cut off by men of long and massive arms, falling upon the Earth, shone, decked with weapons and bracelets. With those writhing arms adorned with red fingers and palms, the Earth looked resplendent as if strewn with fierce five-headed snakes slain by Garuda. From elephants and cars and steeds, brave warriors fell down, struck by foes, like the denizens of heaven from their celestial cars on the exhaustion of their merits. Other brave warriors fell down by hundreds, crushed in that battle by brave combatants with heavy maces spiked clubs and short bludgeons. Cars also, in that tumultuous fight, were crushed by cars, and infuriate elephants by infuriate compeers, and horsemen by horsemen. Men destroyed by cars, and cars by elephants, and horsemen by foot-soldiers, and foot-soldiers by horsemen, dropped down on the field, as also cars and steeds and foot-soldiers destroyed by elephants and cars and steeds and elephants by foot-soldiers, and cars and foot-soldiers and elephants by steeds and men and elephants by cars. Great was the carnage made of car-warriors and steeds and elephants and men by men and steeds and elephants and car-warriors, using their hands and feet and weapons and cars. When that host was being thus struck and slain by heroic warriors the Parthas, headed by Vrikodara, advanced against us. They consisted of Dhrishtadyumna and Shikhandi and the five sons of Draupadi and the Prabhadrakas, and Satyaki and Chekitana with the Dravida forces, and the Pandyas, the Cholas, and the Keralas, surrounded by a mighty array, all possessed of broad chests, long arms, tall statures, and large eyes. Decked with ornaments, possessed of red teeth, endued with the prowess of infuriate elephants, attired in robes of diverse colours, smeared with powdered scents, armed with swords and nooses, capable of restraining mighty elephants, companions in death, and never deserting one another, equipped with quivers, bearing bows adorned with long locks, and agreeable in speech were the combatants of the infantry files led by Satyaki, belonging to the Andhra tribe, endued with fierce forms and great energy.
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14 वीरान कृतास्त्रान समरे सर्वान एवानुवर्तिनः
अक्षौहिणीपतीन उग्रान संरब्धान युद्धदुर्मदान
15 शरेण्यश च बहुलाः कषीणाः प्रदीर्णाश्वरथद्विपाः
नानाजनपदाश चॊग्राः कषत्रियाणाम अमर्षिणाम
16 गॊवास दासम ईयानां वसातीनां च भारत
वरात्यानां वाटधानानां भॊजानां चापि मानिनाम
17 उदीर्णाश च महासेना ब्रह्मक्षत्रस्य भारत
तवां समासाद्य निधनं गताः साश्वरथद्विपाः
18 उग्राश च क्रूरकर्माणस तुखारा यवनाः खशाः
दार्वाभिसारा दरदाः शका रमठ तङ्गणाः
19 अन्ध्रकाश च पुलिन्दाश च किराताश चॊग्रविक्रमाः
मलेच्छाश च पार्वतीयाश च सागरानूपवासिनः
संरम्भिणॊ युद्धशौण्डा बलिनॊ दृब्ध पाणयः
20 एते सुयॊधनस्यार्थे संरब्धाः कुरुभिः सह
न शक्या युधि निर्जेतुं तवदन्येन परंतप
14 vīrān kṛtāstrān samare sarvān evānuvartinaḥ
akṣauhiṇīpatīn ugrān saṃrabdhān yuddhadurmadān
15 śreṇyaś ca bahulāḥ kṣīṇāḥ pradīrṇāśvarathadvipāḥ
nānājanapadāś cogrāḥ kṣatriyāṇām amarṣiṇām
16 govāsa dāsam īyānāṃ vasātīnāṃ ca bhārata
vrātyānāṃ vāṭadhānānāṃ bhojānāṃ cāpi māninām
17 udīrṇāś ca mahāsenā brahmakṣatrasya bhārata
tvāṃ samāsādya nidhanaṃ gatāḥ sāśvarathadvipāḥ
18 ugrāś ca krūrakarmāṇas tukhārā yavanāḥ khaśāḥ
dārvābhisārā daradāḥ śakā ramaṭha taṅgaṇāḥ
19 andhrakāś ca pulindāś ca kirātāś cogravikramāḥ
mlecchāś ca pārvatīyāś ca sāgarānūpavāsinaḥ
saṃrambhiṇo yuddhaśauṇḍā balino dṛbdha pāṇayaḥ
20 ete suyodhanasyārthe saṃrabdhāḥ kurubhiḥ saha
na śakyā yudhi nirjetuṃ tvadanyena paraṃtapa
- Mahabharata, Karna Parva, 51st Adhyaya(Chapter), (Sri Krishna describing Kaurava side to Arjuna)
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Translation:
Of terrible deeds and exceedingly fierce, the Tusharas, the Yavanas, the Khasas, the Darvabhisaras, the Daradas, the Sakas, the Kamathas, the Ramathas, the Tanganas the Andhrakas, the Pulindas, the Kiratas of fierce prowess, the Mlecchas, the Mountaineers, and the races hailing from the sea-side, all endued with great wrath and great might, delighting in battle and armed with maces, these all--united with the Kurus and fighting wrathfully for Duryodhana's sake were incapable of being vanquished in battle by anybody else save thee, O scorcher of foes!
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मान्धाता उवाच
13 यवनाः किराता गान्धाराश चीनाः शबर बर्बराः
शकास तुषाराः कह्वाश च पह्लवाश च आन्ध्र मद्रकाः
14 ओड्राः पुलिन्दा रमठाः काचा मलेच्छाश च सर्वशः
ब्रह्मक्षत्रप्रसूताश च वैश्याः शूद्राश च मानवाः
15 कथं धर्मं चरेयुस ते सर्वे विषयवासिनः
मद्विधैश च कथं सथाप्याः सर्वे ते दस्यु जीविनः
16 एतद इच्छामि अहं श्रोतुं भगवंस तद ब्रवीहि मे
त्वं बन्धुभूतॊ हि अस्माकं क्षत्रियाणां सुरेश्वर
इन्द्र उवाच
17 मातापित्र्यॊर हि कर्तव्या शुश्रूषा सर्वदस्युभिः
आचार्य गुरुशुश्रूषा तथैवाश्रमवासिनाम
18 भूमिपालानां च शुश्रूषा कर्तव्या सर्वदस्युभिः
वेद धर्मक्रियाश चैव तेषां धर्मॊ विधीयते
19 पितृयज्ञास तथा कूपाः प्रपाश च शयनानि च
दानानि च यथाकालं द्विजेषु दद्युर एव ते
20 अहिंसा सत्यम अक्रॊधॊ वृत्ति दायानुपालनम
भरणं पुत्रदाराणां शौचम अद्रॊह एव च
21 दक्षिणा सर्वयज्ञानां दातव्या भूतिम इच्छता
पाकयज्ञा महार्हाश च कर्तव्याः सर्वदस्युभिः
22 एतान्य एवं प्रकाराणि विहितानि पुरानघ
सर्वलॊकस्य कर्माणि कर्तव्यानीह पार्थिव
मान्धाता उवाच
23 दृश्यन्ते मानवा लॊके सर्ववर्णेषु दस्यवः
लिङ्गान्तरे वर्तमाना आश्रमेषु चतुर्ष्व अपि
इन्द्र उवाच
24 विनष्टायां दण्डनीतौ राजधर्मे निराकृते
संप्रमुह्यन्ति भूतानि राजदौरात्म्यतॊ नृप
25 असंख्याता भविष्यन्ति भिक्षवॊ लिङ्गिनस तथा
आश्रमाणां विकल्पाश च निवृत्ते अस्मिन् कृते युगे
26 अशृण्वानाः पुराणानां धर्माणां प्रवरा गतीः
उत्पथं प्रतिपत्स्यन्ते काममन्युसमीरिताः
27 यदा निवर्त्यते पापॊ दण्डनीत्या महात्मभिः
तदा धर्मॊ न चलते सद भूतः शाश्वतः परः
28 परलॊकगुरुं चैव राजानं यॊ अवमन्यते
न तस्य दत्तं न हुतं न श्राद्धं फलति क्वचित
29 मानुषाणाम अधिपतिं देवभूतं सनातनम
देवाश च बहु मन्यन्ते धर्मकामं नरेश्वरम
30 प्रजापतिर हि भगवान यः सर्वम असृजज जगत
स प्रवृत्ति निवृत्त्यर्थं धर्माणां क्षत्रम इच्छति
31 प्रवृत्तस्य हि धर्मस्य बुद्ध्या यः समरते गतिम
स मे मान्यश च पूज्यश च तत्र क्षत्रं प्रतिष्ठितम
13 yavanāḥ kirātā gāndhārāś cīnāḥ śabara barbarāḥ
śakās tuṣārāḥ kahvāś ca pahlavāś cha āndhra madrakāḥ
14 oḍrāḥ pulindā ramaṭhāḥ kācā mlecchāś ca sarvaśaḥ
brahmakṣatraprasūtāś ca vaiśyāḥ śūdrāś ca mānavāḥ
15 kathaṃ dharmaṃ careyus te sarve viṣayavāsinaḥ
madvidhaiś ca kathaṃ sthāpyāḥ sarve te dasyu jīvinaḥ
16 etad icchāmy ahaṃ śrotuṃ bhagavaṃs tad bravīhi me
tvaṃ bandhubhūto hy asmākaṃ kṣatriyāṇāṃ sureśvara
17 mātāpitryor hi kartavyā śuśrūṣā sarvadasyubhiḥ
ācārya guruśuśrūṣā tathaivāśramavāsinām
18 bhūmipālānāṃ ca śuśrūṣā kartavyā sarvadasyubhiḥ
veda dharmakriyāś caiva teṣāṃ dharmo vidhīyate
19 pitṛyajñās tathā kūpāḥ prapāś ca śayanāni ca
dānāni ca yathākālaṃ dvijeṣu dadyur eva te
20 ahiṃsā satyam akrodho vṛtti dāyānupālanam
bharaṇaṃ putradārāṇāṃ śaucam adroha eva ca
21 dakṣiṇā sarvayajñānāṃ dātavyā bhūtim icchatā
pākayajñā mahārhāś ca kartavyāḥ sarvadasyubhiḥ
22 etāny evaṃ prakārāṇi vihitāni purānagha
sarvalokasya karmāṇi kartavyānīha pārthiva
23 dṛśyante mānavā loke sarvavarṇeṣu dasyavaḥ
liṅgāntare vartamānā āśrameṣu caturṣv api
24 vinaṣṭāyāṃ daṇḍanītau rājadharme nirākṛte
saṃpramuhyanti bhūtāni rājadaurātmyato nṛpa
25 asaṃkhyātā bhaviṣyanti bhikṣavo liṅginas tathā
āśramāṇāṃ vikalpāś ca nivṛtte 'smin kṛte yuge
26 aśṛṇvānāḥ purāṇānāṃ dharmāṇāṃ pravarā gatīḥ
utpathaṃ pratipatsyante kāmamanyusamīritāḥ
27 yadā nivartyate pāpo daṇḍanītyā mahātmabhiḥ
tadā dharmo na calate sad bhūtaḥ śāśvataḥ paraḥ
28 paralokaguruṃ caiva rājānaṃ yo 'vamanyate
na tasya dattaṃ na hutaṃ na śrāddhaṃ phalati kva cit
29 mānuṣāṇām adhipatiṃ devabhūtaṃ sanātanam
devāś ca bahu manyante dharmakāmaṃ nareśvaram
30 prajāpatir hi bhagavān yaḥ sarvam asṛjaj jagat
sa pravṛtti nivṛttyarthaṃ dharmāṇāṃ kṣatram icchati
31 pravṛttasya hi dharmasya buddhyā yaḥ smarate gatim
sa me mānyaś ca pūjyaś ca tatra kṣatraṃ pratiṣṭhitam
- Mahabharata, Shanti Parva, 65th Adhyaya(Chapter), (Vishnu, in the guise of Indra, explaining the duties/dharma to Mandhata in Krita Yuga. Bhishma relates this story to Yuddhishtira.)
Link
Translation:
"Indra said, 'Kshatriya duties, O king, which are possessed of such energy, which include in their exercise all other duties, and which are the foremost of all duties, should be observed by persons that are, like thee, so high-souled and so employed in seeking the good of the world. If those duties are not properly discharged, all creatures would be overtaken by ruin. The kings possessed of compassion for all creatures, should regard these to be the foremost of his duties, reclaiming the land for cultivation and fertilizing it, performance of great sacrifices for cleansing himself, a disregard for begging, and protection of subjects. Abandonment (gift) is said by the sages to be the foremost of virtues. Of all kinds of abandonment, again, that of the body in battle, is the foremost. Thou hast seen with thy eyes how the rulers of the earth, ever observant of Kshatriya duties, having duly waited upon their preceptors and acquired great learning, at last cast off their bodies, engaged in battle with one another. The Kshatriya, desirous of acquiring religious merit, should, after having gone through theBrahmacharya mode, should lead a life of domesticity which is always meritorious. In adjudicating upon ordinary questions of right (between his subjects), he should be thoroughly impartial. For causing all the orders to be observant of their respective duties, for the protection they afford to all, for the diverse contrivances and means and the prowess and exertion (with which they seek the accomplishment of their objects). Kshatriya duties, which include all other duties within their scope, are said to be the foremost. The other orders are able to observe their respective duties in consequence of kingly duties. For this reason the former are said to be dependent upon the latter in respect of the merit they produce. 1 Those men who disregard all wholesome restraints and who are too much attached to the pursuit of worldly objects are said to be of the nature of brutes. They are compelled to act with justice by the exercise of kingly duties. Those duties, therefore, are said to be the foremost of all. That course of conduct which has been prescribed for Brahmanas who follow the three Vedas, and those modes of life that have been laid down for Brahmanas, should, before everything else, be observed by every Brahmana. If a Brahmana acts otherwise, he should be punished like a Sudra. The duties of the four modes of life and the ritual prescribed in the Vedas, O king, should ever be followed by a Brahmana. Know that he has no other duties. For a Brahmana acting otherwise, a Kshatriya should not make any arrangement for sustenance. His religious merit grows in consequence of his acts. A Brahmana, indeed, is likeDharma's self. That Brahmana who is employed in acts that are not laid down for him, deserves no respect. If not engaged in his proper acts, he should not be trusted. These are the duties that appertain to the several orders. Kshatriyas should take care of them so that their observance may be improved. Even these are the duties of Kshatriyas. For these reasons also, kingly duties and no other, are the foremost of all. They are, as I believe, the duties of heroes, and they that are heroes are foremost in practising them.'
"Mandhatri said, 'What duties should be performed by the Yavanas, the Kiratas, the Gandharvas, the Chinas, the Savaras, the Barbaras, the Sakas, the Tusharas, the Kankas, the Pathavas, the Andhras, the Madrakas, the Paundras, the Pulindas, the Ramathas, the Kamvojas, the several castes that have sprung Lip from Brahmanas and Kshatriyas, the Vaisyas, and the Sudras, that reside in the dominions of (Arya) kings? What are those duties again to the observance of which kings like ourselves should force those tribes that subsist by robbery? I desire to hear all this. O illustrious god, instruct me. O chief of all the deities, thou art the friend of us Kshatriyas.'
"Indra said, 'All the robber tribes should serve their mothers and fathers, their preceptors and other seniors, and recluses living in the woods. All the robber tribes should also serve their kings. The duties and rites inculcated in the Vedas should also be followed by them. They should perform sacrifices in honour of thePitris, dig wells, (and dedicate them to universal service), give water to thirsty travellers, give away beds and make other seasonable presents unto Brahmanas. Abstention from injury, truth, suppression of wrath, supporting Brahmanas and kinsmen by giving them their dues, maintenance of wives and children, purity, peacefulness, making presents to Brahmanas at sacrifices of every kind, are duties that should be practised by every person of this class who desire his own prosperity. Such a person should also perform all kinds ofPaka-yajnas with costly presents of food and wealth. These and similar duties, O sinless one, were laid down in olden days for persons of this class. All these acts which have been laid down for all others should be done by persons of also the robber class, O king.'
"Mandhatri said, 'In the world of men, such wicked men may be seen living in disguise among all the four orders and in all the four modes of life.'
"Indra said, 'Upon the disappearance of kingly duties and of the science of chastisement, all creatures became exceedingly afflicted, O sinless one, in consequence of the tyranny of kings. After the expiry of this theKrita age, a confusion will set in, regarding the different modes of life, and innumerable Bhikshus will appear with sectarian marks of different kinds. Disregarding thePuranas and the high truths of religion, men, urged by lust and wrath, will deviate into Wrong paths. When sinful men are rest rained (from wicked acts) by high-souled persons with the aid of the science of chastisement, then religion, which is superior to everything and eternal, and which is the source of everything good, becomes firmly established. The gifts, and libations, and offerings to thePitris of the man that disregards the king who is superior to every one, become fruitless. The very gods do not disregard a virtuous king who is truly an eternal god. The divine Lord of all creatures, having created the universe, intended the Kshatriya to rule men regarding their inclinations and disinclinations in respect of duties. I respect and worship that person who, aided by his understanding, watches the course of the duties performed by men. Upon such supervision rest Kshatriya duties.'
"Bhishma continued, 'Having said these words, the divine and puissant Narayana in the form of Indra, accompanied by the Maruts, repaired to his eternal abode of inexhaustible felicity.
Link
In the above translation by KM Ganguli, he has translated the word 'dasyu' as 'robbers'. I think the word 'dasyu' can be better translated as 'impious' based on the context.
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1 [युधिष्ठिर उवाच]
अर्थाश्रयाद वा कामाद वा वर्णानां वाप्य अनिश्चयात
अज्ञानाद वापि वर्णानां जायते वर्णसंकरः
2 तेषाम एतेन विधिना जातानां वर्णसंकरे
कॊ धर्मः कानि कर्माणि तन मे बरूहि पितामह
3 [भीष्म उवाच]
चातुर्वर्ण्यस्य कर्माणि चातुर्वर्ण्यं च केवलम
असृजत स ह यज्ञार्थे पूर्वम एव प्रजापतिः
4 भार्याश चतस्रॊ विप्रस्य द्वयॊर आत्मास्य जायते
आनुपूर्व्याद द्वयॊर हीनौ मातृजात्यौ परसूयतः
5 परं शवाद ब्राह्मणस्यैष पुत्रः; शूद्रा पुत्रं पारशवं तम आहुः
शुश्रूषकः सवस्य कुलस्य स स्यात; सवं चारित्रं नित्यम अथॊ न जह्यात
6 सर्वान उपायान अपि संप्रधार्य; समुद्धरेत सवस्य कुलस्य तन्तुम
जयेष्ठॊ यवीयान अपि यॊ द्विजस्य; शुश्रूषवान दानपरायणः स्यात
7 तिस्रः क्षत्रिय संबन्धाद द्वयॊर आत्मास्य जायते
हीनवर्णस तृतीयायां शूद्र उग्र इति समृतः
8 द्वे चापि भार्ये वैश्यस्य द्वयॊर आत्मास्य जायते
शुद्रा शूद्रस्य चाप्य एका शूद्रम एव प्रजायते
9 अतॊ विशिष्टस तव अधमॊ गुरु दारप्रधर्षकः
ब्राह्यं वर्णं जनयति चातुर्वर्ण्यविगर्हितम
10 अयाज्यं क्षत्रियॊ वरात्यं सूतं सतॊक करियापरम
वैश्यॊ वैदेहकं चापि मौद्गल्यम अपवर्जितम
11 शूद्रश चण्डालम अत्युग्रं वध्यघ्नं ब्राह्यवासिनम
ब्राह्मण्यां संप्रजायन्त इत्य एते कुलपांसनाः
एते मतिमतां श्रेष्ठ वर्णसंकरजाः प्रभॊ
12 बन्दी तु जायते वैश्यान माघधॊ वाक्यजीवनः
शूद्रान निषादॊ मत्स्यघ्नः क्षत्रियायां वयतिक्रमात
13 शूद्राद आयॊगवश चापि वैश्यायां ग्रामधर्मिणः
ब्राह्मणैर अप्रतिग्राह्यस तक्षा स वनजीवनः
14 एते अपि सदृशं वर्णं जनयन्ति स्वयॊनिषु
मातृजात्यां परसूयन्ते परवरा हीनयॊनिषु
15 यथा चतुर्षु वर्णेषु द्वयॊर आत्मास्य जायते
आनन्तर्यात तु जायन्ते तथा ब्राह्याः परधानतः
16 ते चापि सदृशं वर्णं जनयन्ति स्वयॊनिषु
परस्परस्य वर्तन्तॊ जनयन्ति विगर्हितान
17 यथा च शूद्रॊ ब्राह्मण्यां जन्तुं ब्राह्यं प्रसूयते
एवं बाह्यतराद बाह्यश चातुर्वर्ण्यात प्रसूयते
18 प्रतिलॊमं तु वर्तन्तॊ ब्राह्याद ब्राह्यतरं पुनः
हीना हीनात प्रसूयन्ते वर्णाः पञ्चदशैव ते
19 अगम्या गमनाच चैव वर्तते वर्णसंकरः
वरात्यानाम अत्र जायन्ते सैरन्ध्रा मागधेषु च
प्रसाधनॊपचारज्ञम अदासं दासजीवनम
20 अतश चायॊगवं सूते वागुरा वनजीवनम
मैरेयकं च वैदेहः संप्रसूते अथ माधुकम
21 निषादॊ मुद्गरं सूते दाशं नावॊपजीविनम
मृतपं चापि चण्डालः शवपाकम अतिकुत्सितम
22 चतुरॊ मागधी सूते करूरान मायॊपजीविनः
मांसस्वादु करं सूदं सौगन्धम इति संज्ञितम
23 वैदेहकाच च पापिष्ठं क्रूरं भार्यॊपजीविनम
निषादान मद्रनाभं च खरयानप्रयायिनम
24 चण्डालात पुल्कसं चापि खराश्वगजभॊजिनम
मृतचेल परतिच्छन्नं भिन्नभाजन भॊजिनम
25 आयॊगवीषु जायन्ते हीनवर्णासु ते तरयः
कषुद्रॊ वैदेहकाद अन्ध्रॊ बहिर ग्रामप्रतिश्रयः
…
29 इत्य एताः संकरे जात्यः पितृमातृव्यतिक्रमात
प्रच्छन्ना वा प्रकाशा वा वेदितव्याः सवकर्मभिः
30 चतुर्णाम एव वर्णानां धर्मॊ नान्यस्य विद्यते
वर्णानां धर्महीनेषु संज्ञा नास्तीह कस्यचित
31 यदृच्छयॊपसंपन्नैर यज्ञसाधु बहिष्कृतैः
बाह्या बाह्यैस तु जायन्ते यथावृत्ति यथाश्रयम
1 [y]
arthāśrayād vā kāmād vā varṇānāṃ vāpy aniścayāt
ajñānād vāpi varṇānāṃ jāyate varṇasaṃkaraḥ
2 teṣām etena vidhinā jātānāṃ varṇasaṃkare
ko dharmaḥ kāni karmāṇi tan me brūhi pitāmaha
3 [bh]
cāturvarṇyasya karmāṇi cāturvarṇyaṃ ca kevalam
asṛjat sa ha yajñārthe pūrvam eva prajāpatiḥ
4 bhāryāś catasro viprasya dvayor ātmāsya jāyate
ānupūrvyād dvayor hīnau mātṛjātyau prasūyataḥ
5 paraṃ śavād brāhmaṇasyaiṣa putraḥ; śūdrā putraṃ pāraśavaṃ tam āhuḥ
śuśrūṣakaḥ svasya kulasya sa syāt; svaṃ cāritraṃ nityam atho na jahyāt
6 sarvān upāyān api saṃpradhārya; samuddharet svasya kulasya tantum
jyeṣṭho yavīyān api yo dvijasya; śuśrūṣavān dānaparāyaṇaḥ syāt
7 tisraḥ kṣatriya saṃbandhād dvayor ātmāsya jāyate
hīnavarṇas tṛtīyāyāṃ śūdra ugra iti smṛtaḥ
8 dve cāpi bhārye vaiśyasya dvayor ātmāsya jāyate
śudrā śūdrasya cāpy ekā śūdram eva prajāyate
9 ato viśiṣṭas tv adhamo guru dārapradharṣakaḥ
bāhyaṃ varṇaṃ janayati cāturvarṇyavigarhitam
10 ayājyaṃ kṣatriyo vrātyaṃ sūtaṃ stoka kriyāparam
vaiśyo vaidehakaṃ cāpi maudgalyam apavarjitam
11 śūdraś caṇḍālam atyugraṃ vadhyaghnaṃ bāhyavāsinam
brāhmaṇyāṃ saṃprajāyanta ity ete kulapāṃsanāḥ
ete matimatāṃ śreṣṭha varṣasaṃkarajāḥ prabho
12 bandī tu jāyate vaiśyān māghadho vākyajīvanaḥ
śūdrān niṣādo matsyaghnaḥ kṣatriyāyāṃ vyatikramāt
13 śūdrād āyogavaś cāpi vaiśyāyāṃ grāmadharmiṇaḥ
brāhmaṇair apratigrāhyas takṣā sa vanajīvanaḥ
14 ete 'pi sadṛśaṃ varṇaṃ janayanti svayoniṣu
mātṛjātyāṃ prasūyante pravarā hīnayoniṣu
15 yathā caturṣu varṇeṣu dvayor ātmāsya jāyate
ānantaryāt tu jāyante tathā bāhyāḥ pradhānataḥ
16 te cāpi sadṛśaṃ varṇaṃ janayanti svayoniṣu
parasparasya vartanto janayanti vigarhitān
17 yathā ca śūdro brāhmaṇyāṃ jantuṃ bāhyaṃ prasūyate
evaṃ bāhyatarād bāhyaś cāturvarṇyāt prasūyate
18 pratilomaṃ tu vartanto bāhyād bāhyataraṃ punaḥ
hīnā hīnāt prasūyante varṇāḥ pañcadaśaiva te
19 agamyā gamanāc caiva vartate varṇasaṃkaraḥ
vrātyānām atra jāyante sairandhrā māgadheṣu ca
prasādhanopacārajñam adāsaṃ dāsajīvanam
20 ataś cāyogavaṃ sūte vāgurā vanajīvanam
maireyakaṃ ca vaidehaḥ saṃprasūte 'tha mādhukam
21 niṣādo mudgaraṃ sūte dāśaṃ nāvopajīvinam
mṛtapaṃ cāpi caṇḍālaḥ śvapākam atikutsitam
22 caturo māgadhī sūte krūrān māyopajīvinaḥ
māṃsasvādu karaṃ sūdaṃ saugandham iti saṃjñitam
23 vaidehakāc ca pāpiṣṭhaṃ krūraṃ bhāryopajīvinam
niṣādān madranābhaṃ ca kharayānaprayāyinam
24 caṇḍālāt pulkasaṃ cāpi kharāśvagajabhojinam
mṛtacela praticchannaṃ bhinnabhājana bhojinam
25 āyogavīṣu jāyante hīnavarṇāsu te trayaḥ
kṣudro vaidehakād andhro bahir grāmapratiśrayaḥ
...
29 ity etāḥ saṃkare jātyaḥ pitṛmātṛvyatikramāt
pracchannā vā prakāśā vā veditavyāḥ svakarmabhiḥ
30 caturṇām eva varṇānāṃ dharmo nānyasya vidyate
varṇānāṃ dharmahīneṣu saṃjñā nāstīha kasya cit
31 yadṛcchayopasaṃpannair yajñasādhu bahiṣkṛtaiḥ
bāhyā bāhyais tu jāyante yathāvṛtti yathāśrayam
- Mahabharata, Anushasana Parva, 48th Adhyaya(Chapter), (Bhishma explains caste system to Yuddhishtira. Bhishma lists several mixed (‘Sankara’) castes. Andhras are listed as one such caste.)
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Translation:
"Yudhishthira said, 'Through inducements offered by wealth, or through mere lust, or through ignorance of the true order of birth (of both males and females), or through folly, intermixture happens of the several order What, O grandsire, are the duties of persons that are born in the mixed classes and what are the acts laid down for them? Do thou discourse to me on this!'
"Bhishma said, 'In the beginning, the Lord of all creatures created the four orders and laid down their respective acts or duties, for the sake of sacrifice. 1 The Brahmana may take four wives, one from each of the four orders. In two of them (viz., the wife taken from his own order and that taken from the one next below), he takes birth himself (the children begotten upon them being regarded as invested with the same status as his own). Those sons, however, that are begotten by him on the two spouses that belong to the next two orders (viz., Vaisya and Sudra), are inferior, their status being determined not by that of their father but by that of their mothers. The son that is begotten by a Brahmana upon a Sudra wife is called Parasara, implying one born of a corpse, for the Sudra woman's body is as inauspicious as a corpse. He should serve the persons of his (father's) race. Indeed, it is not proper for him to give up the duty of service that has been laid down for him. Adopting all means in his power, he should uphold the burden of his family. Even if he happens to be elder in age, he should still dutifully serve the other children of his father who may be younger to him in years, and bestow upon them whatever he may succeed in earning. A Kshatriya may take three wives. In two of them (viz., the one taken from his own order and the other that is taken from the order immediately below), he takes birth himself (so that those children are invested with the status of his own order). His third wife being of the Sudra order is regarded as very inferior. The son that he begets upon her comes to be called as an Ugra. The Vaisya may take two spouses. In both of them (viz., the one taken from his own order, and the other from the lowest of the four pure orders), he takes birth himself (so that those children become invested with the status of his own order). The Sudra can take only one wife,viz., she that is taken from his own order. The son begotten by him upon her becomes a Sudra. A son that takes birth under circumstances other than those mentioned above, comes to be looked upon as a very inferior one If a person of a lower order begets a son upon a woman of a superior order, such a son is regarded as outside the pale of the four pure orders. Indeed, such a son becomes on object of censure with the four principal orders. If a Kshatriya begets a son upon a Brahmana woman, such a son, without being included in any of the four pure orders, comes to be regarded as a Suta The duties of a Suta are all connected with the reciting of eulogies and encomiums of kings and other great men. The son begotten by a Vaisya upon a woman of the Brahmana order comes to be regarded as a Vaidehaka. The duties assigned to him are the charge of bars and bolts for protecting the privacy of women of respectable households. Such sons have no cleansing rites laid down for them. 2 If a Sudra unites with a woman belonging to the foremost of the four orders, the son that is begotten is called a Chandala. Endued with a fierce disposition, he must live in the outskirts of cities and towns and the duty assigned to him is that of the public executioner. Such sons are always regarded as wretches of their race. These, O foremost of intelligent persons, are the offspring of intermixed orders. The son begotten by a Vaisya upon a Kshatriya woman becomes a Vandi or Magadha. The duties assigned to him are eloquent recitations of praise. The son begotten through transgression, by a Sudra upon a Kshatriya women, becomes a Nishada and the duties assigned to him have reference to the catching of fish. If a Sudra happens to have intercourse with a Vaisya woman, the son begotten upon her comes to be called Ayogava. The duty assigned to such a person are those of a Takshan (carpenter). They that are Brahmanas should never accept gifts from such a person. They are not entitled to possess any kind of wealth. Persons belonging to the mixed castes beget upon spouses taken from their own castes children invested with the status that is their own. When they beget children in women taken from castes that are inferior to theirs, such children become inferior to their fathers, for they become invested with the status that belongs to their mothers Thus as regards the four pure orders, persons beget children invested with their own status upon spouses taken from their own orders as also upon them that are taken from the orders immediately below their own. When, however, offspring are begotten upon other spouses, they come to be regarded as invested with a status that is, principally, outside the pale of the four pure orders. When such children beget sons in women taken from their own classes, those sons take the status of their sires. It is only when they take spouse from castes other than their own, that the children they beget become invested with inferior status. As an example of this it may be said that a Sudra begets upon a woman belonging to the most superior order a son that is outside the pale of the four orders (for such a son comes to be regarded as a Chandala who is much inferior). The son that is outside the pale of the four orders by uniting with women belonging to the four principal orders, begets offspring that are further degraded in point of status. From those outside the pale of the four orders and those again that are further outside that pale, children multiply in consequence of the union of persons with women of classes superior to their own. In this way, from persons of inferior status classes spring up, altogether fifteen in number, that are equally low or still lower in status. It is only from sexual union of women with persons who should not have such union with them that mixed classes spring up. Among the classes that are thus outside the pale of the four principal or pure orders, children are begotten upon women belonging to the class called Sairindhri by men of the class called Magadha. The occupation of such offspring is the adornment of the bodies of kinds and others. They are well-acquainted with the preparation of unguents, the making of wreaths, and the manufacture of articles used for the decoration of the person. Though free by the status that attaches to them by birth, they should yet lead a life of service. From the union of Magadhas of a certain class with women of the caste called Sairindhri, there springs up another caste called Ayogava. Their occupation consists in the making of nets (for catching fish and fowl and animals of the chase). Vaidehas, by uniting themselves with women of the Sairindhri caste, beget children called Maireyakas whose occupation consists in the manufacture of wines and spirits. From the Nishadas spring a caste called Madgura and another known by the name of Dasas whose occupation consists in plying boats. From the Chandala springs a race called Swapaka whose occupation consists in keeping guard over the dead. The women of the Magadhi caste, by union with these four castes of wicked dispositions produce four others who live by practising deceit. These are Mansa, Swadukara, Kshaudra, and Saugandha. From the Vaideha springs up a cruel and sinful caste that lives by practising deception. From the Nishadas again springs up the Madranabha caste whose members are seen to ride on cars drawn by asses. From the Chandalas springs up the caste called Pukkasa whose members are seen to eat the flesh of asses, horses and elephants. These cover themselves with the garments obtained by stripping human corpses. They are again seen to eat from broken earthenware 1. These three castes of very low status are born of women of the Ayogava caste (by fathers taken from different castes). The caste called Kshudra springs from the Vaidehaka. The caste called Andhra which takes up its residence in the outskirts of towns and cities, also springs up (from the Vaidehakas). Then again the Charmakara, uniting himself with a woman of Nishada caste, begets the class called Karavara. From the Chandala again springs up the caste known by the name of Pandusaupaka whose occupation consists in making baskets and other things with cleft bamboos. From the union of the Nishada with a woman of the Vaidehi caste springs one who is called by the name of Ahindaka. The Chandala begets upon a Saupaka woman, a son that does not differ from the Chandala in status or occupation. A Nishada woman, by union with a Chandala, brings forth a son who lives in the outskirts of villages and towns. Indeed, the members of such a caste live in crematoria and are regarded by the very lowest orders as incapable of being numbered among them. Thus to these mixed castes spring up from improper and sinful union of fathers and mothers belonging to different castes. Whether they live in concealment or openly, they should be known by their occupations. The duties have been laid down in the scriptures for only the four principal orders. As regards the others the scriptures are entirely silent. Among all the orders, the members of those castes that have no duties assigned to them by the scriptures, need have no fears as to what they do (to earn their livelihood). Persons unaccustomed to the performance or for whom sacrifices have not been laid down, and who are deprived of the company and the instructions of the righteous whether numbered among the four principal orders or out of their pale, by uniting themselves with women of other castes, led not by considerations of righteousness but by uncontrolled lust, cause numerous mixed castes to come into existence whose occupations and abodes depend on the circumstances connected with the irregular unions to which they owe their origin. Having recourse to spots where four roads meet, or crematoria, or hills and mountains, or forests and trees, they build their habitations there. The ornaments they wear are made of iron. Living in such places openly, they betake themselves to their own occupations to earn their livelihood. They may be seen to live in this way, adorning their persons with ornaments and employed in the task of manufacturing diverse kinds of domestic and other utensils. Without doubt, by assisting kine and Brahmanas, and practising the virtues of abstention from cruelty, compassion, truthfulness of speech, and forgiveness, and, if need be, by preserving others by laying down their very lives, persons of the mixed castes may achieve success. I have no doubt, O chief of men, that these virtues become the causes of their success. He that is possessed of intelligence, should, taking everything into consideration, beget offspring according to the ordinances of the scriptures, upon woman that have been declared proper or fit for him. A son begotten upon a women belonging to a degraded caste, instead of rescuing the sire, brings him to grief even as a heavy weight brings to grief a swimmer desirous of crossing water. Whether a man happens to be possessed of learning or not, lust and wrath are natural attributes of humanity in this world. Women, therefore, may always be seen to drag men into the wrong path. This natural disposition of women is such that man's contact with her is productive of misery to him. Hence, men possessed of wisdom do not suffer themselves to be excessively attached to women.'
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8 एकलव्य सुतश चैनं युद्धेन जगृहे तदा
ततश चक्रे निषादैः स संग्रामं रॊमहर्षणम
9 ततस तम अपि कौन्तेयः समरेष्व अपराजितः
जिगाय समरे वीरॊ यज्ञविघ्नार्थम उद्यतम
10 स तं जित्वा महाराज नैषादिं पाकशासनिः
अर्चितः परययौ भूयॊ दक्षिणं सलिलार्णवम
11 तत्रापि द्रविडैः अन्ध्रै रौद्रैर माहिषकैर अपि
तथा कॊल्ल गिरेयैश च युद्धम आसीत किरीटिनः
12 तुरगस्य वशेनाथ सुराष्ट्रान अभितॊ ययौ
गॊकर्णम अपि चासाद्य परभासम अपि जग्मिवान
8 ekalavya sutaś cainaṃ yuddhena jagṛhe tadā
tataś cakre niṣādaiḥ sa saṃgrāmaṃ romaharṣaṇam
9 tatas tam api kaunteyaḥ samareṣv aparājitaḥ
jigāya samare vīro yajñavighnārtham udyatam
10 sa taṃ jitvā mahārāja naiṣādiṃ pākaśāsaniḥ
arcitaḥ prayayau bhūyo dakṣiṇaṃ salilārṇavam
11 tatrāpi draviḍair andhrai raidrair māhiṣakair api
tathā kolla gireyaiś ca yuddham āsīt kirīṭinaḥ
12 turagasya vaśenātha surāṣṭrān abhito yayau
gokarṇam api cāsādya prabhāsam api jagmivān
- Mahabharata, Ashvamedha Parva, 84th Adhyaya(Chapter), (Arjuna’s campaign in south)
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Translation:
Unvanquished in battle, the valiant son of Kunti defeated the Nishada king who proved an obstacle to the sacrifice. Having subjugated the son of Ekalavya, O king, the son of Indra, duly worshipped by the Nishadas, then proceeded towards the southern ocean. In those regions battle took place between the diadem-decked hero and the Dravidas and Andhras and the fierce Mahishakas
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In the above excerpts, Andhras are mentioned distinctly from Dravidas. Kanchis, Pallhavas, Cholas, Pandyas, Keralas, Konkans, ...etc are also mentioned separately from each other. So, Dravidas seem to be very small community or caste. They did not even occupy entire TN, leave alone entire South-India. TN region itself has Cholas, Pandyas, Kanchis and Dravidas.