Origins
It is evident that the History of the Naga people is gone far older than the era of Ravana. Indrajit, the most powerful son and a one of the greatest Raksha warriors found in Ramayana was married to a daughter of a Naga King in Lanka.
Early Tamil literary works such as Kaliththokai mentions that many Naga tribes such as Maravar, Eyinar, Oliar, Oviar, Aruvalur and Parathavar migrated to the Pandyan kingdom and started living there in the Third Tamil Sangam period 2000 years ago. There is a reference to the town Naka Nakar in Tamil Brahmi inscriptions belonging to 200 BCE, which is believed to be denoting Kadiramalai. An early copper coin discovered at Uduththurai port carries the name Naka bumi in Tamil, referring to the Naka Dynasty of the North. Ptolemy in his 1st century map of Taprobane mentions Nagadiboi. By the time Buddhism had reached Tamilakam, the twin epics of ancient Tamil Nadu Silappatikaram (1st century CE) and Manimekalai (3rd century CE) were written, speaking of Naga Nadu across the sea from Kaveripoompuharpattinam, and their civilization which was even more sumptuous than those of the Cheras, the Cholas and the Pandyas. Manimekalai speaks of the great Naga king Valai Vanan and his queen Vdcamayilai who ruled the prosperous Naga Nadu with great splendour and a rich Tamil Buddhist tradition. Their daughter, the princess Pilli Valai had a liaison at Nainativu islet with the early Chola king Killivalavan; out of this union was born Prince Tondai Eelam Thiraiyar, who historians note was the early progenitor of the Pallava Dynasty. He went on to rule Tondai Nadu from Kanchipuram. Nainativu was referred to as Manipallavam in ancient Tamil literature following this union. Royals of the Chola-Naga lineage would go onto rule other territory of the island, Nagapattinam and Tondai Nadu of Tamilakam. The Talagunda inscriptions of Kadamba Kakusthavarma also refer to the coastal Thiraiyar tribe as forming from this Chola-Naga alliance. The Oliyar, Parathavar, Maravar and Eyinar are all Naga tribes. Ptolemy mentions in 150 CE that King Sornagos, a descendant of this lineage, ruled from the early Chola capital of Uraiyur during this time. Kaveripoompuharpattinam received many adulatory comparisons to the Naga capital Kanderodai (Kadiramalai) in the classical period.
Cīttalai Cāttanār, the author of the Manimekalai reflected Tamilakam's perception at the time that Naga Nadu was an autonomous administrative entity, kingdom or nadu stretching across coastal districts, distinguished from the rest of the island also ruled intermittently by Tamil kings; Eela or Irattina Tivu-Nadu. Naka Nadu included Mantai in the northwest, Thirukonamalai in the northeast and Mahavillachi in the middle of the island. The socioeconomic structure of this nation was built around its oceanic trade and agriculture, the inner trade and trade with the kingdoms of Tamilakam, Rome, Greece, Egypt, Kalinga and the far east being the mainstay of its economy. The Karaiyar tribe of these Tamils were coast-residing seafaring people and the oldest settlers of the Coromandel Coast and the coasts of Sri Lanka. The Ketheeswaram temple of Maanthai was built by this clan in the classical period. There is a reference to the town Naka Nakar in Tamil Brahmi inscriptions belonging to 200 BCE, which is believed to be denoting Kadiramalai. An early copper coin discovered at Uduththurai port carries the name Naka bumi in Tamil, referring to the Naka Dynasty of the North. Ptolemy in his first century map of Taprobane mentions Nagadiboi. By the time Buddhism had reached Tamilakam, the twin epics of ancient Tamil Nadu Silappatikaram (5-6th century CE) and Manimekalai (6th century CE) were written, speaking of Naga Nadu across the sea from Kaveripoompuharpattinam, and their civilization which was even more sumptuous than those of the Cheras, the Cholas and the Pandyas. Manimekalai speaks of the great Naga king Valai Vanan and his queen Vdcamayilai who ruled the prosperous Naga Nadu with great splendour and a rich Buddhist tradition. Their daughter, the princess Pilli Valai had a liaison at Manipallavam islet with the early Chola king Killivalavan; out of this union was born Prince Tondai Eelam Thiraiyar, who historians note was the early progenitor of the Pallava Dynasty. He went on to rule Tondai Nadu from Kanchipuram. Nainativu was referred to as Manipallavam in ancient Tamil literature following this union. Royals of the Chola-Naga lineage would go onto rule other territory of the island, Nagapattinam and Tondai Nadu of Tamilakam. The Talagunda inscriptions of Kadamba Kakusthavarma also refer to the coastal Thiraiyar tribe as forming from this Chola-Naga alliance. The Oliyar, Parathavar, Maravar and Eyinar are all Naga tribes. Ptolemy mentions in 150 CE that King Sornagos, a descendant of this lineage, ruled from the early Chola capital of Uraiyur during this time. Kaveripoompuharpattinam received many adulatory comparisons to the Naga capital Kanderodai (Kadiramalai) in the classical period.
It was from the Naka people that the Aryans first learnt the art of writing; hence Sanskrit letters to this day are known as Deva-nagari.
However these finding questioning whether the Naga (Naina) Nadu or Naga thivu mentioned in Manimekalai refer to Sri Lanka or Maldives or any other Island. Naina thivu or Nagadeepa is a very small island in present day of Sri Lanka. It is very much clear that there was a stable kingdom - Kingdom of Rajarata in the North part of Sri Lanka to 5th Century of BCE to 13th Century of BCE. Mahavamsa, one of the great source use to find details about history events in Sri Lanka and south Asia doesn't reveal any significant Tamil power in North corner of Sri Lanka until 13th Century.. It is mentioned about several Tamil invasions and controlling the north power by capturing the capital of Kingdom of Rajarata, but there is no mentioned about Tamil power in north corner until Magha, Rajarata invasion. However, Mahavamsa has recorded about Elara and may other Tamil monarchs, marriages and settlement from the time of prince Vijaya signifying Tamil people. The Mahavamsa also talks of the displacement of the indigenous community and bestiality myths. Also, the Mahavamsa does not refer to Sinhala but Kamboja and Dameda at this period. Ramayana narrates a history before that of the Mahavamsa.
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