Nada r History

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Introduction It is a matter of great disappointment that the ‘Indigenous History of India’ is not yet compactly written by any unbiased author. Indian history is shrouded with the 'projection’ of the history of the Northern parts, rather than the history of the whole of India. When scholars discuss the matters of Culture or Civilization, they give all details of the Socio- Cultural aspects of the northern regions of India, even before 1500 BC, and it is normally seen that the regions, south of the Vindhyas, are totally rejected. But, right in the middle of the discussion, we observe that they narrate all the glories of a civilization similar to South India, without mentioning its name. In short, the scholars are inclined to take all the meritorious aspects of the South-Indian culture, put it in the pocket of the North-Indian treasure-bag and project it through a multi-faceted lens to the world of Aryan culture, whereas a basic analysis of Indian history reveals that the very roots of Indian history, including the North, rests strongly bound to the South India. Even some of the Western scholars too are seen victims to the Aryan thought process. The root cause for this unfortunate happening is analysed to be the Arya-Dravida issue still prevailing in India. Any historian could easily find out that the present face value of culture existing in South India is the photo- copy of the same Civilization which was existing in India even some 30,000 years ago or earlier. This continuity of

Transcript of Nada r History

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Introduction

It is a matter of great disappointment that the ‘Indigenous History of India’ is not yet

compactly written by any unbiased author. Indian history is shrouded with the

'projection’ of the history of the Northern parts, rather than the history of the whole of

India. When scholars discuss the matters of Culture or Civilization, they give all

details of the Socio-Cultural aspects of the northern regions of India, even before

1500 BC, and it is normally seen that the regions, south of the Vindhyas, are totally

rejected. But, right in the middle of the discussion, we observe that they narrate all

the glories of a civilization similar to South India, without mentioning its name. In

short, the scholars are inclined to take all the meritorious aspects of the South-Indian

culture, put it in the pocket of the North-Indian treasure-bag and project it through a

multi-faceted lens to the world of Aryan culture, whereas a basic analysis of Indian

history reveals that the very roots of Indian history, including the North, rests strongly

bound to the South India. Even some of the Western scholars too are seen victims to

the Aryan thought process. The root cause for this unfortunate happening is

analysed to be the Arya-Dravida issue still prevailing in India. Any historian could

easily find out that the present face value of culture existing in South India is the

photo-copy of the same Civilization which was existing in India even some 30,000

years ago or earlier. This continuity of civilization, the scholar would never find in any

other parts of the globe. It simply continues. There are people still living here with

comparatively ‘less change’ in them, in their character, nobility, attitude, system of

living, nature of hospitality, their art, culture, knowledge, literary proficiency, and also

the mind to keep up the system of law with a sense for justice. These aspects have

been proved even by the analysis of their genetic features. Those are the type of the

people presently concentrated in the Southern parts of India, but spread all over

India, known by the name NADARS.

The first historian of the world, Herodotus, mentions about them; the modern

‘Genetic Analysis’ declares their antiquity; various Temple Depictions(Madurai

meenakshi, Kanarak, Java) declare their history; The etymological, archaeological,

Ithihasic, Puranic and the Literary analysis, properly done, connect the NADARS

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from Kanyakumari to Kashmir. The only ‘Caution’ that we have to take is not to

become prey to the ‘Conventional’ understanding and analysis of history, but take a

‘Critical’ approach with the help of all the available data of literary, archaeological,

linguistic and the modern Genetic analysis, all put together to make an independent

opinion of a new and Basic true history of India. This is what the History of Nadars is.

It may look strange and ‘Novel’ to some of the viewers. For example: the modern

world and the present literature look down about the culture of the ‘Toddy Tappers’

of India, who are termed in Sanskrit as Tvashtri or Vrishnis, whereas the earliest

Inscription found in India (6th century BC) is that of a “Toddy Tapper” in the old Tamil

script, written on an earthen ‘Kalassa’ as “Naackan Uurra” . A good comparative

analysis proves that this ‘Once Great Palmyrah Culture’ can be seen depicted in our

Jaina and the later Hindu Temples. This is proved by the statement of Herodotus

that they were great Sailors, Warriors and Continental Tradesmen. This ‘Root

Culture’ of Martial and Literary Civilization can be still found in the NADARS of the

World who are also known as Santors, meaning, Noble people.

The Nadars in Early Sangam Period : 9990 to 5550 BC

There are great controversy in fixing up the Sangam periods of the Tamils. Three

Sangams are recorded in Tamil literatures. Literary reports are found to indicate that

there had been five major Uuzhies (Deluges) by which destructions took place to the

Tamils and they had to shift their capitals to different places like Ezhuthenganadu,

Ezhukurumpanai naadu, Kavaadapuram, Manavoor, Korkai, Then Madurai, Vada

Madurai, etc. Tamils consider that Kumari Kandom which was once connected to the

African Continent and a vast landscape, now lying submerged under the Oceans,

was their ancestral home. The Tamils were lovers of songs and literature. There

were several poets in the Courts of the Tamil Kings. In the Sangam period, there

was no ‘Caste system’ as we see today. You could find poets of any tribal origin in

the King’s Royal Court. Only the land was divided into four types as Marutham (Plain

land), Mullai (forests /gracing land), Neithel (Sea-shores) and Paalai (Sandy land). A

mixed terrain, Kurunji, was occupied by Vedar or hunters. The land with people was

called “Nadu”. The Chief to protect the land was called Naden(Elangulam) Kaalai ,

Uuran, Kurumpara Naden, Chenon, etc(Elamkulam). When Kingdoms were formed

‘Naden’ was designated as Ko = the King or the ‘Ruler’ otherwise called “Naden”

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In the Samgam period there was no such caste-systems. The people used to go for

hunting deer, bull or wild animals. They used to go for fishing. They brought the prey

into the community, baked it on fire made on ‘Sandalwood’ spreading its good smell

all over the village; ate the meat with soft drinks got from short and tall Palm-trees.

The strong and courageous used to tap the sweet juice of the Palmyrah palm and

cherished it with the meat or other cooked food. The same man may go for hunting,

or to catch fishes for his need. The children used to drink Palm-juice in the tender

yellow leaf of the Palm-tree, folded as a cup. Their houses were roofed by dry leaves

of Palmyrah-Palm or Coconut Palm. The children cherished the tender palm-fruits

and later made little carts with them and played around, a practice till followed in the

South. They used to climb over the heaps of Paddy stack or run behind the playing

deers, or run to the nearby river, taking bath, jumping into the waters, singing songs,

or playing flutes. The people were a happy jolly lot living life to its full. Agriculture too

was known to them. We find the women folk take cooked rice or porridge for their

husbands to the field and also they used to drive away the birds coming to spoil the

seeds or crops. There was little difference between the hunter, or the man who

ploughed the land, or the toddy tapper who brought the sweet Amrit from the tall

heavenly tree or the man who looked after the cattle or the one who made the

earthen pots. If they caught a big shark from the Sea, they would eat its meat and

take its huge Bone, plant it in the open field and sing songs around it, and even

worship it as their lucky god. It was a happy one community for quite a long time.

Their ‘Ruler’ rather the ‘Chief’ was called “NADEN” (the present NADAR) or he was

also addressed as “KALAI’, all sons of the same soil of the Palmyrah-Culture.

This great Palmyrah-Culture is seen passing through the Ages, all over the globe. It

is seen in the National Flag of Bhishmar (flag of Palm-Tree) one of the Martial

Heroes (Asans) of the Indian Epics. It is marked in the life of Lord Rama. It is seen

with the great god of Indians, the Vrishni-Kula Krishna. The Culture is found depicted

in a number of temples of India. It is seen in one way or the other in several

kingdoms of India in the South and also among the Rajputs, extending to the North.

It is found marked in the Jaina and Buddhist Culture (Depiction found in Java: Art of

Indian Asia). It was seen in the great paintings done by King Ravi Varma of

Travancore, picturing Shakunthala (18th century AD - unfortunately this palm-tree

from his original painting is being hidden in the later reproductions by the killers of

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history in the recent years - example: the painting now kept at Trivandrum Temple

Museum). Even in the early 1700-s, the great Wooden Palace of the world, the

Padmanabhapuram, (earlier name, Puthupparakkal Palace) of Kalkulam, in

Kanyakumari district was roofed by good Palm-leaves. It was replaced by the

modern ‘Ceramic Tiled Roof’ only in c.1870, by C.M.Vaidyanathan Asan (a Nadar)

as the Palace Contractor. (Kanyakumari Aspects & Architects). In the ancient Indian

Army of the Tamils and the Cholas, there were three Regiments based on the Palm-

tree products (History of Cholas).

In the world history also there is a strong reflection of this Palm Culture. The ancient

Israel had a settlement of Warrior Class called Palmachin and their commando units

were called “Palmach Brigade” (Introducing Israel). They were dependant on the

‘Date Palms’ equivalent to the Ittanatt branch of the Nadars. According to Herodotus,

the originators of the Phoenicians were The Purple trading Toddy Tapers from South

Kerala(Herodotus- 408 BC). They were also called the “Palm-Asians”. These

Palmasians were responsible for establishing the ‘Palmyra’ city of Italy (Herodotus-

400-408 BC). Symbolical to the ‘Fish-Flag’ of the Tamil Pandya Kings, early

Israelites had a “Fish-Gate” for them. Moreover, early history of the Jews shows that

along with the seven candle sticks and the Trumpet of their symbols, there was

depicted a bifurcated ’Lulub’ (Auluvachy - male) ie., the a small branch of the male

flower-stalk of Palm-Tree, was attached to it (St. Thomas in India - A Critical View).

So we see in history that the Palmyrah Culture of the great Sangam Period of the

Tamils is spread over various Nations of the world and it is not to be ignored at all,

whereas it deserves a deeper research in itself. A study of the present NADARS

show that they were the Masters of this great Culture in a Multifaceted Arts and

Sciences.

However, the Periods of Sangam Age is variably disputed. The Tamil enthusiasts

take it even to 175,000(Prehistoric India) back from now, but the Aryan enthusiasts

pull down it to the 1st century AD to 4th or even 8th century AD. We need ‘True’

researchers to settle this dispute of Age. But, the modern science of Genetic Studies

have proved that the Age of NADARS, like the Parimalaikallars are about 150,000 to

170,000 years ago, and the archaeological finds of ‘Human Inhabitation in Southern

India’ estimated to be around 60,000 years or more. If this factor is taken for good,

we can assume that the argument put forward by the Tamil enthusiasts are gaining

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more percentage of acceptability than the other. If so, the Age of NADARS too will

go many hundreds of years more than what now is considered, as Rulers or

Chieftains. The SPECIAL alleles found in the blood group of the NADARS also

vouch for this. If so, we can strongly, with scientific evidences, say that the Nadars

had a very glorious time even before the great Sangam Periods of the Tamils.

Nadars from Dravidian King Manuvaivasvat to Bharata War: ( 3100 BC-1950 BC)

A King namely ‘Manu Niithi Kavalan’ is referred to in the history of the Nadars, in

their Palm-leaf Text, Valamkaimaalai. This king is referred to in the history of the

Cholas also. In fact, the Choladesa has been the meeting place of the North and

South for several centuries for several reasons. This period, 3100 BC- 1950 BC is a

very critical one in the history of India. This is a period coming more closer to the

events of world history, or rather, the world is beginning to know about India (it is

around c. 970-931 BC(The Bible), that the King Solomon of the Bible sends his

emissaries to collect Tusks, fine woods, Sweet-smelling franklins from the Chera

country, and valuable Pearls and Peacocks from the Pandya Nadens, probably from

Ophiir). This period is also considered to be the period prior to ‘Aryan Invasion’. This

is also a period in which the famous Bharata War is supposed to have been fought,

involved by the whole of India, consisting of 56 kingdoms from South to North, and

East to West (History and culture of Indian people). One Inscription namely the

Aihole Inscription points out the period of war to be around 3102 BC. (History and

Culture of Indian People). But for many reasons 1500-1000 BC is taken as the

period of Bharata War by historians. Although the epics tell us that the King of Chera

country, probably, Perunchottu Udayanar or Perumchottru Cheral Athen, had

supplied the entire food for the warriors, not much is mentioned about his fame,

kingdom, and other history of the South. We have to be thankful at least this much is

mentioned about the Chera Nadans of that period. In fact, the history of the whole of

the Athen Kings is buried under the sands of time.

Fortunately, we have some history from the King Manuvaivasvat downwards. He

was a Dravidian King, and was opposing the foreign invasions. But, the history we

have today has made Manuvaivasvat and all the kings down from him, including the

great King Ramachandra and the King Krishna as Aryan characters whereas we

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have many information from the literature that these kings were Dravidians, and

Tamils from the Nadar (Santor) Clan. A number of epithets used for these kings, in

literature, prove this. There is one book, namely Amarar Puranam which explains the

origin and dynastical relations of these kings of this period and later, linked up to the

history of Nadars as members of the Naden dynasty. It is difficult to explain that how

those original Tamil / Prakrit or Pali records were destroyed when Sanskritisation

took place in a still later period. Historical research reveals that Manuvaivasvat was

the ancestor of Yayathi - Naishidha -Yadu…etc., who were the ancestors of the

Naden Kings with whom were thriving many Chedi Kings (Dynastic chart given in

The History and Culture of Indian People), along with still more branches of clans of

Nadans. For more details the book, The Dravidian Lineages- Nadars through the

Ages, may be referred to.

Nadars in the Indus Valley Period: 3000 BC – 1500BC

In the context of the available data on Indian history, the period in between 3000 BC

and 1500 BC is a very remote one. For such a longer period, we have only some

references of Tamil literature and some oral history based on folklores or just

Puranic stories. Apart from it we have only the seals of Indus Valley which were

found out only around 1920 AD. Before finding out such seals, many have written

history on some presumptions. The earliest source of history for India is only the

Data got from the Jatakas and such Jaina or Buddhist literature in Pali language.

The Sanskrit language which claims to be the earliest language of the world, could

not give us any Inscriptional data before 2nd or 4th century AD, whereas the Tamil

language and the Prakrit, which is now almost proved to be a form of Thamizhi (Prof.

Velayudha Perumal Chellam) gives us inscriptional samples even beyond 6th

century BC. Modern researchers and linguists have almost proved, or at least have

formed the opinion that the so called Vedic Language and Vedic Literature, all been

the original Tamil or Dravidian materials which have been just rendered in a newly

coined language in a very later stage. Of course, there are too many objections to

the acceptance of this theory. But this theory is going to form the foundation of new

evidences going to come on the basis of modern scientific analysis in the future. So

we are not to neglect it right away. Now the point is, why these things are referred to

here in the context of the history of Nadars? Yes these factors are brought to our

notice, because, it is on solving these problems, that the history of Nadars would rest

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upon. Anyway, the scientists or the historians have to account for the antiquity of the

Nadars as proved by the Genetic Science.

Sometime ago it was believed that the Incas, or the Red-Indians (Native Americans)

had no history at all. But it has been proved now or, rather claimed now, that they

had almost a history of 40,000 years, if not more. This is calculated roughly from the

organic contents in the soil akin to animal and human inhabitation in this areas

where they had lived. But, at the same time it has been strongly suggested and

almost proved that those ‘Native Indians’ were the early immigrants from north-

eastern parts of India or Asia through a Mongolian belt, crossing over Bering Land

Bridge which got exposed during the Ice Age from c.75,000 BC to c.8000 BC,

entering Mexico and southwards, etc, or through the Pacific coasts. If it is accepted

so, the question arises, where was their origin? There is another theory, as believed

by some branch of the aboriginals of America that they were a branch of the Vedar

(Hunting groups) of India. In the Sangam Age, we had such Vedars who were very

much linked up with the Nadars called Vettuvan. So the theory of Africo-Lamurian

origin of Nadars co-existing with these Veder or Vettuvar helps to solve this problem.

The results of genetic analysis also suits this phenomenon.

Archaeological findings have proved that the human inhabitation in northern India is

lagging behind almost by 3000-5000 years, than compared to Southern India. The

period of Indus Valley civilization is almost fixed to be as around 3000-1500 BC. So,

logically, the Lamurian people, through Southern parts of India, and also through the

eastern parts, have moved farther northwards much earlier than 3000 BC and had

formed a great Civilization there which had thrived at least for 5000 years. The fact

that ‘Tamil Linguistic Pockets’ still existing in Northern regions like Baluchistan,

Kashmir, etc., strengthens this movement of the Tamils to the northern and to far

eastern regions in such a remote period. Incidentally, one Inscription given by a

Kashmiri King in a Pandya / Chera territory of the Tamils, at Cheraman Devi in the

present Tamilnadu, (of course, in a later period) also helps to strengthen this

argument.

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It has been the opinion of some of the researchers who had conducted physical

verification of the soil of some regions of the Himalayas that the huge percentage of

sandy soils present there lead to infer the region was once occupied by the Ocean

on a very remote period. Whether the Indus Valley had been destroyed by such a

deluge is to be further thought out and confirmed. However, the Scripts found in the

Indus Valley Seals, to the extent of deciphering done, is learnt to be early Dravidian

or Tamil. Many Tamil words have been found there like ‘Arasan, Ko, Perumal, Niithi,

Velan …etc.(Prof. Mathivanan), also help us to confirm, or at least to think that the

Tamils were occupying those regions in these period. Calculating the Culture,

Mastery of Arts, Science, literary evidences equipped with the scientific evidences of

antiquity, all vouch for the NADARS existing in the whole of India during these

period. This is supported by the historical report during the times of Alexander the

great that one branch of NADARS namely the Ganas (Kana) have strongly resisted

his advance farther in India, for the strong presence of Nadars in the period in

question., as Warriors or even as Rulers.

Nadars Through the Aryan Invasion (1500 BC - 600 BC)

As a matter of fact there are some sections of people considering NADARS as

Aryans. This confusion is the result of the political upheavals of this particular period.

The exact nature of the Aryan attack or its nature and direct effects are not recorded

anywhere. Aryans, as such are known to have their character of destroying the

enemies and desolating the areas by cutting down even the trees and natural

resources and burning them all, wherever they win their wars is known to the world

historians (History and culture of indian people). The great Dravidian character of

‘Peace-Loving nature is known from its people, their philosophy and their religious

principles of non-violence held high till this dates. The great Indus Valley Civilization

is a good example to this. It is not possible to think that the Aryan invasion was done

in a single day or in a single attempt. This should have continued for a period of time.

It is also possible, that the Aryan people had tried to negotiate, persuade and win

over the at least a section of the indigenous people to exploit their treasure of

knowledge by alluring or by threatening and by using such forms of tactics. The

invading Aryans are not known to have possessed any art of writing , if at all they

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knew, it, they would have transcribed all the knowledge of the Dravidians at least

within one hundred to two hundred years, as the British had done in India, later. But

the writings and popularizing the Aryan language starts only after the 6th or 7th

century AD, productively.

So in the meantime, it is probable that the Aryans had at least some mixing with the

indigenous people and this might have developed a new breed of rulers in the

northern provinces and the major indigenous Nadans have receded to the southern

regions in slow pace, finally reaching the most southern regions of their early

ancestors in the later period of history. Thus we get a concentrated Nadar population

in the Southern tips of Kerala and Tamilnadu State whereas their kindred groups are

thrown scattered over a span of vast areas in the northern regions to the east and

west. This becomes very evident when we analyze the history and ancestry of the

rulers of the kingdoms like Kaikeya, Ujjaini, Bihar, Pataliputra, Takshila, etc., where

the earlier Nadans were ruling before the Aryan invasion. These people are now

known by different names because, as days went on, Aryans had the habit of

changing the language system of that location slowly, to suit their politics, as they did

at last in Kerala (16th century AD). Hence, by 600 BC the Aryans thought they could

wind up with their monopoly over the aboriginals, but, never had a one hundred

percent acceptation from the indigenous people. Those who have remained out of

the fold of the Aryans, had established their kingdom in the nearby forests and also

with their kindred groups in the southern parts. This period, reaching 600 BC is

considered to be the end of Vedic age. As a matter of fact it should be considered as

the ’end of the uncorrupted Tamil Age’ because it is only after this period that new

implementation of the Aryan propaganda slowly taking shape, after slowly getting

acquainted with the Dravidian Arts and Sciences (the process is not yet complete,

but still continues in Kerala).

Nadars in the times of Sri Buddha and Mahavirra: (5th & 6th century BC)

Plainly speaking, it is only from the times of Shri Buddha and Mahaviira that we get

some light on Indian history. The earlier periods are shrouded with myths, diversions

and mutilations. In the history of Buddhism and Jainism too we do not have the total

history. Unfortunately the writers of history were mostly Aryan supporters and there

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was religious and political struggles and rivalries going on between the so called

Sanskritised Vedic groups of Aryans and the aboriginal rulers, the Kshatriya groups

of this period. Mahavira was only the 24th Thirthankara of the Jains, starting from

Saint Adinatha. We do not have the full history of the other 23 Thirthankaras, except

the list of them. There are disputes among the scholars about the place of birth of

Adinatha, some pleading for the Northern provinces and many suggesting a

Southern origin for him. It is known that each Thirthankara is born at the interval of

about 250 years. Calculating in this order, it would have been morr than 6000 years

now that Adinatha was born. Those remote histories are almost lost for us.

Lord Mahaviira was born in a Kshatriya family of Nadars (Nata-putta) of Northern

India, near Patna (Vaisali), in the Jnatrika or Lichchavi Gotra of Nyaya Clan of

ancient Mahavamsam (of Nadars), in Kundagrama. He is also called 'Nayaputta'

after the code of Dhamma, for which the Nadars are given the title jnayasthan or

jnatri (Dravdian Lineages, History and culture of Indian people)in pali and 'Nayanar'in

Tamil (State Manual of Travancore), enlisted among the 63 Sages. He is from the

Kshatriya race to whom Sri Buddha, Emperor Asoka, etc., were belonging to.

Mahavira had lived 72 years, from 599BC (12.4.599), and had Revolutionized the

Religious Thought Process of the whole of India, through His teachings of Ahimsa

and Non-Violence and Dhyana. Jainism preached by Him was accepted by almost

all the Kings of India at a time, till it was inhumanly butchered by the Aryan invaders

through Sanskritisaion during and after 8th century AD, when 8000 Nadar Jains were

sent to the gallows in a single day. There are symbols of Jainism even today in the

South India, at Chitharal Hills, Kazhugumalai, Nagercoil, and different parts of Kerala

where most of the Ezhava brothers were once fully Jains, like the Nadars. The world

famous Tamil Poet, Thiruvalluvar Nayanar, is considered as a Jain poet. He is

known among the Jains as “Kundakunda Acharya”. Like Sri Buddha, Mahavira also

was one of the Nine branches of Litchchavi -Mallas(History and culture of Indian

people). King Bimbisara married a woman named “Chellana”, from the family of the

mother of Mahavira. The relation of Nadars with the Lichchavis and the Jnatrikas are

explained in the book: The Dravidian Lineages, Nadars Through the Ages, duly

quoted from the 20 volumes of The History and Culture of the Indian

People( especially, vol.II.).

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The Aryans did not recognize the Kshatriyahood of either Sri Buddha or Mahavirra.

But, the foreigners had finally to succumb to the strong standing of the aboriginals.

The problem for the temporary upper hand on the Mahavira’s tribe by the Aryans

was the ‘disunity’ among the Kshatriyas. This disunity can be seen repeatedly

reminded by Sri Buddha, as well as one of the later Aye Kings, Ko-karunthadakan in

Southern India. Even the Kshatriyahood of Lord Krishna was disputed in the

beginning by the Aryan invaders. But, when he was found invincible, they accepted

him not only as their king, but also as their god. As among the present Southern

Nadars, the Gana (Kana) was one of the Nine branches of the Kshatriya Lachchavis

of Jnatrika Gotra of Mahavira’s family. During the times of Mahavira and Sri Buddha

(in spite of their differences in certain principles of Henayana / Mahayana, the

Nadars thrived strong for quite a long time with all prosperity. During this period, we

had lots of Jaina and Buddhist Pallis or Aramas were established through out the

Southern provinces. Even before this, the Nadars had in the South great linguistic

and literary scholars like Athencottu Asan, and Tolkappiyanar (9th century BC).

Nadars in Bimbisara, Asoka, Sunga periods ( 545 BC-273 / 75 BC)

Saint Mahavira’s parents were Sidhartha, a wealthy ‘Nobleman’ and mother, Trisala,

sister of Chetaka, an eminent Lichchavi princess of Vaisali. They were Jnatrikas or

Nata-putta (children of Nata). They were closely related to the Youdheyas ( war

professionals). They were called Bahudhanyakas. Skanda (Kandan -Murugan) or,

Karthikeya was their god (History and Culture of Indian People, vol.II). King

Bimbisara was related to these tribes. Bimbisara married a Lichchavi princess

related to the mother of Mahavira (Nirayavalli Sutra). Historian B.C.Law explains:

“Indian traditions represents them as Kshatriyas. The ruling Clan of Lichchavis was

firmly established during the days of Mahavira and Gautama Buddha”. They were

one of the a great ‘Republican’ tribes of the Gana or Kana branch of Nadars. They

were related to King Prasenajit and the “Mallas”. The Nadars too had the title

“Mallas”(Warrior or Wrestlers) which they used to write in their land dealings and

governing strength of arms (The Dravidian Lineages…). There were nine important

families (branches) of ‘Mallas’ and eighteen Gana-rajas (Kana) divisions. Like the

Lichchavis, the Mallas also claim their origin from Ikshavakus, the ancestors of

Nadars. In pali language, Ikshavaku is termed as Okkaka(History and culture of

indian people). The ‘kindred groups’ of the Lichchavis are called “Voharika”. It is

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termed as “Voharikarar”(share-holders), as still used in Vilavancode region where

the Nadars are almost 85 percent now. Uravainmurai is another equivalent term for

Voharika as used among the major Nadar groups of South India, in the Tamil

language. King Bimbisara was known by the name, “Sreniya Bimbisara” as the

Gramani Nadans of Southern India. They were known in the Northern Provinces as

“Ratnins”. According to the Jatakas, the Lichchavi assembly consisted of 7,707 rajas

or members who had a ceremonial consecration, like the King in a kingdom, each

member with the title of a ‘raja‘ as prevalent among the Nadar Uravinmurai.

According to the Census Report of India-1901 AD, the number of Gana (Kana)

equivalent Republican group in Travancore was 1,771. Although the number has

been reduced in terms of period and political restraints, the principle still continued

even to the later period, in spite of many hurdles and omissions.

Certain things are to be noticed here. It is not a straight cut history, which is

impossible in the context of large scale mutilations done to Indian history. We are still

to go to dig up the south Indian history. Yet, the south Indian connections are very

clear to make a suggestion for a ‘One Race Rule’ in the ancient India. The Mallas,

and the Lichchavis trace their origin from the Ikshavaku (Okkaka), like the Nadars.

The important ‘god of war’ for them is “Skanda” who is originated in the South India,

even from the Sanga period. He is the god of Nadars from the Mullai regions of the

Sangam period. Originally he was a ‘Hill-god‘. Modernism has given him many up

gradations. He is called in Tamil, Kanthan. He is also called Murugan or Karthikeyan.

Karthick or Karthikeyan are terms known to the tribes of Bimbisara. Further, they are

also called by the name, Bahudhanyaka. As a matter of fact, the north Indian authors

probably do not know the real meaning of this. So, sometimes they are confusing.

This is a term used for war-like Nadars (or Santors). This is specified in their book of

history of the Nadars, the Valamkaimaalai. Valamkai Uyir Kondor is the title used by

the ruling tribe of the Nadars. “Panayan” (having the flag of Palm-Tree - like

Bhishmar) is another title. These titles can be seen used in Inscriptions also

(Thanchai Peru-udayar Koil Inscriptions). There are many inscriptions and even

Copper Plates, also to this usage. Mallas or Malla Marthandan are titles used by the

Nadars even few decades ago. There is another branch of Nadars called the

Gramani. This is equivalent to the Ratnins of northern India. The common ancestor

for these tribes Ikshavaku or Okkaka. Historian B.C.Law connects the Sri Buddha,

Page 13: Nada r History

the Lichchvis, Mallas, the Ganas ,etc., with the Vajjis, otherwise written as Vrijian,

Vajjian. They are related to the Vrishnis to which the king Vasudeva Krishna

belonged to. Among them, three important branches are marked. They are the

Madhovira (Madhera or perhaps, the Modhva), Adamvira (Admera) and Lankhavira

(Lakvira) (H.C.vol.II). From these their relations with the South, even up to Sri Lanka,

Athen-ur, and the connection with the tribes like Tvashtri or Talayins (Panayan or

Palm-flag holder) are revealed. Historically they are connected also to the modern

Mattamayurakas of Rohtak (B.C.Law). Mayurakas are connected with Kartikeya or

Skanda of the Tamil Sangam period. To quote few lines from one of the important

works Indian Socio-Political history:

“While the period of the great Nadar king, Bimbisara is reckoned as 544-493 BC, the

Nanda dynasty is considered around 364-324 BC, and then comes the prominent

Moriyas or Guptas in 324-300 BC. All these periods, the people on the background

as a strong race are the Vratya Kshatriyas, the Vajjis, Lichchavis, etc. Although

efforts are seen to vanquish the origin of the Mauriyas, Chandra Gupta is known to

have been born to a village headman, a Gramani Nadar. He is also termed as Vrisha

or Vrishala., an epithet of Nadars, meaning, Chief among kings.” (The Dravidian

Lineages…).

Thus Chandra Gupta who had the Moriya or Skanda-Kartikeya traits of the South,

begets one of the famous kings of India, Bindusara (Simha Sena), who gave India

the noble of the Nobles, a Santor king, ‘Santa-Asoka’. He was a symbol of Peace to

the World. Because of the great royal principles of Voharika or Uravinmurai, Asoka

was successful in establishing 84,000 Stupas or Viharas in the capitals of 84,000

kingdoms which he managed as the Chief, from Kanyakumari to Kashmir. It is no

wonder that we find such huge number of Edicts all over India, the Message of

Peace given by Asoka, in places like Arcot, Trichinapally, Ramnad, Madura,

Thirunelveli, Travancore, Coorg, Malabar and countries like Chera, Chola and

Pandya, including Sri Lanka..

“The Yaudheyas take their root from Atri-Ikshvaku-Nabhaga-Nabhanadishtha-

Budha-Pururavas- Ayu-Nahusha-Yayati-Anu-Anavas-Usinara-Nriga-Yaudheya. The

Vrishni Nadars as well as Krishna, trace their origin from Yadu, as : Yadu-Kroshtri--

Yadavas-Vaidarbha-Satvatas-Vrishnis. The Chedis and Bhojas take their root

Page 14: Nada r History

fromVaidarbhas and Satvatas respectively, whereas the Kurus, Pandavas, Matsyas

are traced out from Puru. Vrishni kula Krishna is a Yadava. In Tamil he is known as

Ayar Kula or of Idaya. This is recorded in some writings as Hida. This is connected

with their predecessor ’Nahusha (Nada), who is the descendant of Ayu (Aye)”

(Taken from The History and Culture of Indian People, vol.I, II, III, IV, quoted in The

Dravidian Lineages…)

Period of Asoka is calculated to be around 273-236 BC. This is the golden period of

Lichchavi or Vajji-kula Nadars. Late comes the degraded Sungas, during the period

calculated to be around 187-75 BC., and the decline of the aboriginal dynastic

nobility starts. The story of the rebel soldier, Pushyamitra is known to history. The

strength of his group is getting the foundation, perhaps, from the atmosphere created

by the Persian invasions around 500 / 370 BC, with lot of infiltration to the northern

parts of India than to the South. Perhaps, history of a king supported by the tactics of

Aryan politics starts from here, with a large group opposing it, and many siding with

him to form a future diversified branches of dynasties in India, and the southern links

are slowly beginning to be buried down. This creates a situation to project a north-

India oriented history in our country., many of the Nadar groups receding to the

Eastern and Southern parts.

Nadars in Later Chera, Chola, Pandyas (1st century AD -10th century AD)

The Chera, Chola and Pandyas are known to be existing from the Sangam period .

Their history is vanished almost to the thin air, except some references here and

there. We have many references in the 1st, 2nd and 4th centuries about the history

of the Southern Nadars. Karikaala Chola is one of the major kings ruling in this

period. There is a bunch of writings about him. There are many wars fought for this

king by the Yaudheya Nadars. This is recorded in the Palm-leaf Text,

Valamkaimaalai. Even in this period there are wars fought in Ujjaini, and places in

the South like Sri-Lanka. There are references that the Nadar Heroes named Vijaya

(Visaiyan) are taking the word of Ahimsa to the southern parts of Ceylon. Certain

wars are also described with the Sri-Lankan, king, at Anuradhapuram [may be in a

different occasion]. In the 4th century AD, according to history, a branch of Nadars

are going pilgrimage to Java and finally making settlement there and establishing a

Page 15: Nada r History

kingdom there. One king named Santan is referred to in history in the 4th century AD

(The History and Culture of Indian People-1-20).

1st century is marked by many international incidents like the visit of St. Thomas,

one of the disciples of Jesus Christ. Twelve Royal families from the Chera country

are observed to have become Christians at the instance of St. Thomas, who had

strted preadhing right from Taxila, in the Court of Gondophorus, and traveled North-

East, and Southwards. (St. Thomas in India- A Critical View). But the conventional

belief is that it was the Nambutiris who had become the first Christians. But the

modern researches show much different from such mythical conclusions, because,

the writing of Keralolpathy is a book of myth which is getting devalued these days

from the view points of modern genetic and archaeological research. In this period,

lots of new philosophies are coming up grown in the new atmosphere of the

influence of Christianity and the earlier principles of Jainism and Buddhism, of their

non-violence and Dhamma. The great Tamil epic Thirukkural is supposed to be one

among them. It is even proposed that the Vedantha of Saivisim, Vaishnavism etc.

had been influenced by this new age. However, Aryan influence is becoming more

and more during these period, going down and down as we reach the 7th and 8th

century AD. In 7th century a Promoter of Aryanism is born in Kerala,. He is the

famous / ill famed Adi Sankara (788-820), who was known to be responsible for

bringing the ‘Caste System’ in India. He travelled from Kanyakumari to Kashmir , like

the Chanakkya who travelled from the South to the North, during the period of

Chandra Gupta, which made a turning point in Indian history. This influence has

gone to the extent that 8000 Jains were sent to the gallows in a single day, (during

the period of Thirunavaukkarasu) and thousands and thousands of Nadar Sanmargis

and their Jaina and Buddha Viharas were hunted and destroyed. This has caused

the beginning of degradation of the Basic Culture of Nadars and the Civilization of

the country, from whence on the manipulations of history, Laws, etc., are started.

This originates in the Andhara country during the times of “Prabhakar“ a Brahmanic

Aryan activist who was thirsty of the blood, tooth and flesh of the Nadar Saints of

Jainism . He is known to have adviced to popularise even open immoral dealings -

prostitution among the bhikkunis - (Elamkulam Kunjan Pillai). During these periods,

the economy and the language of the country were also degenerated. The people

who lived without much of disparity were divided into many Caste-groups. The

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original method of “King-Priest “ phenomenon had been changed to priority to first

Priest, and then ‘to the King’ or Kshatriya gradation (History and culture of Indian

people Volume 1 to 4). Things slowly began to go up-down. Commoners were

objected from learning. It should be ascertained that many of the Nadar kings had

supported this new ideologies in which, the King, as Kshatriya was offered lot of

specialties, luxuries and many sensualities for his pleasures at the cost of the

subjects, who were once his own partners (Uravinmurai), but, now turned to be

somebody little lower, as a trick of the Aryan design.

During the 8th and 9th century AD, although we see lot of new progress on the basis

of a mixed culture is coming up for Nadars and the general population of the country,

the essence of things are seen going on the influence of Brahmanic method. The

famous Aye kings are seen struggling to keep up their independence, suppressed,

and intimidated by the Cholas, influenced by the new Brahmanic priestly class on the

basis of Mantric or Achara regulations. This is seen in one of the inscriptions at the

famous Parthipasekarapuram temple in South India, in the present Kanyakumari

district. There was a big Univeristy under the Aye Nadans. As the regulations were

changed up to the gluttonous habit of the Aryans, it finally lost its identity and the

Ayes were almost dissolved with the Perumals and the Thiruppappu Nadans of

Travancore. The Perumals of Malabar and Eraniyel have become just co-existent

with their kindred groups, sometimes coming up to power and sometimes remaining

dormant as it reached about the 10th century AD.

Nadars in Muslim Invasion period (11th / 15th century AD)

An analysis of history shows us that the history of Nadars, although buried, it is

somewhat going straight till the beginning of 11th century AD, but lot of new turnings

happening around and after the 11th century AD. As a matter of fact, takes a turn, a

tarnishing turn, almost from 10th century, although it had begun from 7th century AD.

The Persian invasion of 500 / 370 BC , in the north, tarnishes the real Indian color of

culture, civilization and politics in India as a whole. But the South India was

somewhat safe with a greater unity among the Chera, Chola and Pandyas,

especially between the Cheras and the Pandyas, till the Tamil country was attacked

by the Muslim invaders. However, the downfall of Nadar kingdom happens during

the invasion of Moguls from 11th to the 13 century AD. During these period, it is

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seen that a number of servants of Nadars are turning their back to the Nadars in

their friendship with the new invaders thereby betraying their own salt. To show such

betrayals, at least there are two inscriptions dated 1453 AD, issued in the middle of

Tamilagam. This is almost a period that a new system of Devadasis in the temples of

the country are being introduced. This is a Brahmanical tactics to promote some of

the lower level communities who had sided with the Brahmanical norms and the

whims of the new invaders to help, thrash down the Nadar rulers. Lot of sensual

appeals have been promoted during this time in the south, as it was already started

by the Chandlean kings of Madhya Pradesh around the 10th century AD and the

middle of 11th century AD, like in the Khajuraho temple depictions. The Chandella

Nadans were the Ittanat branch (Iitta-Natta = Inthappana oriented Nadars) of 39

branches of Nadar tribe of South (as in Travancore). They are of the Khejur-Palm or

Date-Palm flag holders or artisans. As in the north, in the south also moral

deterioration has started after the Muslim invasions and Erotic sensuality had been

promoted to the destruction of the Basic aboriginal Root-Culture and Civilization of

the Jainistic nature. Slowly the temples have begun to flow into the hands of the new

Brahmanical allies.

Influenced by this new cultural turning, even rivalries among the traditional

brotherhood of the Chera Chola Pandyas had occurred, and there developed a great

war that lasted for more than one hundred years between the Cholas, and Pandyas;

and Cholas and the Cheras (Rejendra Cholan, Raja raja Cholan period). After the

war, although some new matrimonial relations have been maintained by the Cholas

and the Cheras, the country was again reduced to smaller bits, controlled by little

Chieftains. Only a few Nadars had independent kingdoms, like the Kothais and the

Tiruppapur of south Kerala. But the rivalry fire was continued to be kindled by the

new forces that by another one hundred years, the larger kingdom of the Nadars

were almost lost, except among the Aivar Rajakkal of the south.

The fall of the Nadars - (16th-18th century AD)

History records that the major wealth and treasures of Nadars were taken in several

carts by the Muslim invaders. The repeated Mugul invasions to the Tamil country has

opened the way for the entry of the Vijayanagara lords and finally the Nayaks into

the Nadar Kingdom, especially after the period of Soundara Pandyan. Most of the

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royalties from the Nadar groups have either surrendered to the Nayaks or taken side

with the Brahmanical supremacy, and only certain minor Chieftains, here and there

were hiding in some forest tracts, and some escaping to the ancestral brothers in the

nearby Chera Country, Mysore, etc. Many families have even followed pseudo

names for the hiding. A few conservative Nadan families have tried to re-organise

and resist the enemies in order to re-capture powers. Alwar Naden, Kali Kaatha

Perumal Naden, Navab Kumara Marthandan Nadar were a few among them. Here

some have been betrayed or killed, but Kalai kaatha Perumal Naden has accepted

Catholic Christian religion and worked for social causes, paving way for the new way

of Social Revolutions.

It is to be recorded here that �Tamil� was the undisputed language in the

Chera country all along. But, it was the tactics of the Sanskritised groups of Aryans

to change the language of the country or the regions, before implanting their new

social ideologies. So, it was in the 16th century AD, that the Nambutiri groups of

Kerala formed a new language for Kerala, called the Malayalam. Initially, it was a

mixture of Sanskrit and Tamil, added with new vocabularies. It was known by the

name, Manipravalam. But, when it has become to the middle of 17th century AD, the

new language, Malayalam has been created by the Aryan force and their Agents,

through Ezhuthachchan and Kunjan Nambiyar. With this new language, Malayalam,

the new lords, the Nambutiris (a mixed fallen Brahmo-kshatriyas) have become the

supreme law givers of the country. This period has seen the worst of eradication of

the real history of the Nadars. Yet, the real Royal orders were recorded in Copper

plates and Inscriptions in the original �Villavan Code� language of the Nadars.

This is proved in many of the inscriptions of south India. This period had seen the

great down fall of the Nadars in Kerala as well as in the Tamil country. Kerala was

the worst affected country for the Nadars, and the Christian Missionaries had made it

a good �Fishing-field � from the Nadar community. Hence the original Jains,

Hindus, Muslims from the Nadar community have started becoming Christians in

large numbers, and the major group in the southern Kanyakumari and Thirunelvelly

districts. Yet, as back as 1798-1810, one of the famous Perumal kings from the

Nadar tribe who ruled the land was Udaya Martanda Kulasekhara Perumal of

Eraniyel, whose descendants are still alive, of course, without kingdom, but with

certain records of their royalty.

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Social Struggles of Nadars - (1600-1900 AD)

As a matter of fact, the struggles of the Nadars, analyzed from the available history,

has started from the attack of Alexander the great, around 326 BC, when the group

of Sangha or Gana (Kana) branch of Nadars had resisted his advance. Nadars who

had a strong philosophy of ‘Peace Loving’ attitude like the great Buddhists and Jains,

were not for any war. But, when compelled to war, they never retreated, a racial

character that they even today hold to the ground. There might be hundreds of

struggles. But, their brutal fall was inflicted through their own brethren. The Chola

kings who were instigated to fight against the principles of non-violence of the Nadar

kingdoms in the 10th and 11th century AD, repeatedly had taken against the brother

countries, the Pandyas and the Cheras. These wars had gone for more than one

hundred years, and the consequences had crushed them with abolishing (being

compelled) of their faith in Buddhism and Jainism. When we know that Mahavira a

son of a Nadar (Nata-Putra) tribe of Lichchavis, from the gotra of Sri Buddha, (The

History and Culture of Indian People, vol II, III) it is not any wonder to say that the

history of the Nadars are not to be taken so lightly. South India was embraced by

Jainism and the way of character that the Nadars adhered to even this day, are proof

for it. Instigated by Brahmanic (new or modern Arya) religion, the Chola king

compelled the extermination of 8000 Nadar Jain saints in a single day by sending

them to the gallows. This is followed by the destruction of almost all the Jain shrines

from South India. But, it is very strange to observe that in the South, Kanyakumari

district, they secretly or sometimes, openly held to their faith and rituals even up to

1918, a proof of this is seen in the inscription lying in the Chitharal Thiruchanathu

Jain temple built during Asokas period, and renovated in the 9th century AD, by King

Ko-Karunthadakkan, an Aye Nadan. Rudiments of depiction in Sri Nagaramman

temple at Nagercoil too is an example to this. The earliest relics are still observed in

the Kazhugumalai temple at Madurai.

After the Chola expedition the other brothers, the Pandya and Chera Nadans, we

observe that they go in a multi-religious forms, sometimes following Saivism, or

sometimes as Vaishnavites, and sometimes as the Nagas etc. Even though there

Page 20: Nada r History

had been marriage alliance between the Cholas and the Chera kings, the later days

were in friction and sometimes in rebellion.

As the invasions of the Moguls came to the Southern Pandya country around 12th

century AD, there had occurred many debacles for the Nadars, especially betrayed

by their accountants and advisers, siding with the new arrivals. The in-fights among

the royal brothers like that of the Sundara Pandyan, had invited newer problems to

them and finally came the fatal Nayaks to establish their power in the Nadar oriented

Pandya territory. This has a great impact on the Cheras also. We find that lots of

fleeing from the Tamil Pandya country to the Chera land, during the period of Nayaks

from 1566 to around 1700 AD. One inscription dated 1493 from Kallidaikurchi,

informs us that this is the after-effect of the Muslim invasion and the process starts

even from the period around 1493, instigated by the Pillamar or the Vellala

community, who, till then had remained subjugated to the Nadar Supremacy.

By the beginning of 18th and 19th century AD, although we find that some Chieftains

are still having their good establishments, the newly formed political situation with the

presence of the British , French, the Dutch,. etc., have engulfed the power of the

NADALVARS. Now, by the beginning of the 20th century AD, the Nadars are

reduced to a economically backward community, being snatched off their lands and

wealth by the Palayakkara (Nayaks), 1600-1700 AD, the Ettuviittil Pillamar, (through

Velu Thampy Dalawa (1801-1809) who killed many number of Nadar land owners

and confiscated their wealth in a very large number and had given to his allied

groups of Nairs and Pillamar that the world had not seen before (The Dravidian

Lineges). This age is followed by the imposition of taxation (HEAVY AS 120 TYPES

OF TAXES ON THE NADARS) SO THAT THEY CAN NEVER THINK OF COMING

BACK TO POWER FOR GENERATIONS. This period is the most DARK PERIOD in

the history of the Nadars, their true history being marred and buried. Further, they

were attacked even in sociological norms, by humiliating , creating new rules that

they shall not enter into the temples, can not wear cloths on the upper part of the

body, and must perform uliyam ( free service without wages), etc.,. These all indicate

the heavy punishment imposed on a vanquished ruler who had been captured by the

victor, as was seen imposed on tribes like the Israelites, or as envisaged in the

French Revolutions. Those were such sorts of evils that the Nadars had to fight in

the latter 19th and 20th century AD. We are to remember that it was during these

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periods that the history of India was written being initiated by many foreign powers

like the British and the Dutch. Naturally, the Nadars have missed many of their

historical fabrics being recorded in the texts. It was this period that Edward Thurston

has studied the Castes of India and wrote the great book Castes and Tribes of India.

He was guided by many of the Brahmanic (modern) groups who have misguided the

history to a great extent.

Although elaborate studies are not conducted on the Nadars of the Northern States,

their conditions too had been reduced to that of a backward position. The Aryanism

and the latter 'modern' Brahmanism, have reduced the Nadar Kshatriyas to poverty,

except the few families in power who were boosted by the Brahmins to get free gifts

of huge lands and wealth for them. By this time the temples have all become the

total play grounds for the Brahmins, and many of the aboriginal Kshatriya castes had

been ousted by them saying they were unclean or unworthy of gods and ‘worship‘. At

the same time, the Brahmins took hold of another earlier lower communities as the

Shudras,{Nairs} or Pillai, etc., and upgraded them to the position, closer to them in

order to give a thrashing blow to the fallen true kshatriaya Nadans. This has

happened to the Sens, Bhoumick (Lords of Soil), Choudhuries (Chiefs), Mandels

(like the Gramani Nadans), Kalal (Kalar), or Jayaswals (Madhvas) Gouds, Bhants,

Idigas, Bhandare, Kavara, Villa as (Bhills), Alwars, Ahlvalia, and many of the Jaina

and Buddhists, and even to the Sikh communities of the North also. Hence leaders

like Guru Nanak, Mudisoodum Perumal, Bhoole, Shinde, Sri Narayana Guru,

Ambedkar,Chattambiswamigal, Iyyankaali, etc., have come up to revolutioise the

society in the country.

But the Nadars had shown the face of Revolt as early as 1559,1660, through Alwar

Naden, Kalikaatha Perumal Nadar, etc., who had defied the laws of the Nayaks and

fought to enter the temple. But, it took almost 200 years for them to fight back all the

odds, before they could finally get their rights registered through legal declaration in

the 20th century AD. Saint Ayya Vaikundaswamigal was arrested, put in jail, even

put under the den of Lions, and also in a chamber of brimstone, but, his holy

Sainthood prevailed him to come out successful in his stand for Revolutionary

freedom. He even defied the written conditions of the King to make comprise with

him to quit the Revolutions. Then the movement was followed by Sri Narayan Guru,

and after a few decades, by Chattambiswamigal for nthe cause of the Shudras. .

Page 22: Nada r History

These revolutions have shown the path for Dalit leaders like Babasahib Ambedkar

and many others in the later years.Christian missionaries also have helped Nadars in

the process

Turning Down the History

There was a time in India when the ruling king, (Ko), 'Naden' or the Kshatriyas were

considered on the top ranks of reverence and power, and then only came the 2nd

rank to the Brahmin (ancient or traditional Priest). But, as the Aryan Brahmins took

charge of the affairs, ousting the traditional King-Priests of the normal ways, slowly,

the Brahmins (Modern) took charge of the top rank saying themselves that they are

the representatives of god (or as the newly invented HEAD-BORN) and hence they

are to be ON THE TOP OF ALL THE RANKS. But, in the earlier tradition, it was the

king himself, or his representative from the kindred groups, who were officiating as

the Priests,(as we see in the early traditions of King Desaratha or Rama of ancient

times) for Homa, Yagna, and the other rituals, etc., and he was the top ranking

authority. Aryanism (Modern Brahmanism) has reverted the traditional system of

ranking and brought crucial change into the system of governess and thereby in

history also. Recording of these sort of secondary development of ranking was given

more projection only through the later literature. But, Buddhism and Jainism have

held the traditional ranking grades till very late, than the so called Vedic Texts. These

sort of critical history is seldom recorded or even totally omitted or eradicated in the

11th or 14th century AD, through repeated versions of Manusmriti; and the modern

Brahmins created a group of people to follow and implement their law by supporting

and lifting up a new rival class, or the Sudras from the lower levels, against the true

Kshatriyas. These new groups have got support for them even from the new

outsiders, like the Mugals, British or the Dutch, in the later period. Such analytical

history had not been written yet to highlight the real facts of events of history in India.

Even in Independent India, the rudiment power of Indian Kshatriyas (mainly their

wealth) are being used for mobilizing certain ‘New Agenda’ at the cost of the larger

Kshatriyas population, or the common people using the ‘Wealthy Kshatriyas’.

To keep the people uneducated or ignorant of the affairs, was the success of the

Aryan Brahmins as preached by Manusmrithi. In addition to this, they also wanted to

spread enormous superstitions like 'Head-born, Thigh-born, Surya-kula, Moon Race',

Page 23: Nada r History

and so on. They said it was a sin for a Shudra to listen to the Vedas or to pronounce

them, or even to learn letters. At the same time, they took the ‘Wealthy Shudras’ in

their hand to procreate through their women folk, making new generations to fight

the cause of the Aryans as they did among the Nairs of Kerala in the period from the

15th to 19th century AD. It was against this practice of ‘immoralising Nair Women’

that Sri Chatampi Swamigal has agitated and fought for the cause of the Nair

hereditary rights (the Nambutiri Brahmins never gave heir rights to their children born

in Sudra -Nair women), because they never had the possibility to know their fathers,

as their women were, under the influence of the Brahmin Nanbutiries, who, one after

the other, were engaged with the same woman, with the consent of her family heads

(Elamkulam Kunjan Pilla). This has created a new race, as a matter of fact, a series

of castes like the Sal-Shudra, Nair, Menon (children born in Nair women for the Arya

Brahmin). Because of this practice, the Nairs could not get girls for their men and

they had to lead a fight organized by Chattambi swami gal, in 1920, for their rights

(Elamkulam, Travancore State Declaration, etc.). Although Arya Brahmins

procreated children in the Shudra or Nair women, or the Pillai, they did not give the

right of heir to the children. The Brhamins followed the patriarchal system whereas

the children of Brahmins in the Nair women could follow only matriarchal system like

the other Shudra caste. It was only around 1920-s that they got their rights registered

by the government through a separate declaration. But the Nadars, as any other

Kshatriya groups of India had their Patriarchal system from the very beginning of

their history. But, there are incidents that the Nadars chose or selected a male

member from the kings’ sister’s children, when there was no ‘MALE CHILD

AVAILABLE’ in the Royal family. King Martanda Varma (1729-1758) was an example

to this. There are many other examples also. But, with the help of the Brahmanical

(modern) writers, the Sal-Sudras (Nairs and Pillais) made an impression that Kerala

was traditionally a Matriarchal country. This was only a camouflaging of true history.

In order to get the upper hand to the Aryan Brahmins (modern), the Aryans blindly

declared that all the Indian inhabitants were “Shudras” unfit to hold Kshatriyahood.

They could go to any extent of lies. According to the recorded history, the Aryan

invasion or the period of the Brahmin race (modern) starts from 1500-1000 BC. But

according to the Aihole Inscription, the famous Bharata War, a vital Event of Indian

history had occurred in 3102 BC, almost a thousand years before the advent of the

Page 24: Nada r History

Aryan Brahmins. The great Dravidian king, ‘Manuvaivasvat’ was living in India in c

3100 BC. The Dravidian Sage, “Yayati” (Nada) was living in India in c 3000 BC. The

most highly projected king of the Aryan Brahmins, Lord-King ‘Rama’ was living in

India around c1950 or calculated in between 2350-1950 BC, in India (Dravidian

Lineages). The Dravidian Sage, Valmiki was living around the period c2350-1950

BC. (The History and Culture of Indian People -Bharatiya Vidya Bhavan, 1956). The

Vrishni Kula Nadar King: 'Krishna’ was living in India in 1950-1400 BC. Yet, the

newly arrived Aryan Brahmins declared him and the indigenous Indians were ‘unfit to

rule the land’ because they all were “Mlechchas” or unclean in front of their sight and

the Brahmins (modern) invented a new method in 19th century AD, in Kerala, to

‘CLEAN’ the Indian rulers to become a Kshatriya by passing him through the mouth

of a COW MADE OF PURE GOLD AND MAKE HIM PASS THROUGH ITS

GENITAL and the GOLDEN COW is to be given free to the Arya Brahmin. The king

becomes a 'Pure' Ksdhatriya fit to rule the land, and the country is called, GOD’S

OWN COUNTRY for the feast made to ten thousand Brahmins in the specially made

Uttupurahs (feasting Halls). There are several hundred of such Uttupurahas in

Kerala. What was the principles involved behind all these ritual formalities except the

pure exploitation of the wealth of the land by land or gold? When they wrote history,

they made the aboriginal Vrishni Kula Nadar King, Krishna a Demon(History and

culture of indian people) and a Mleccha. But, when they saw the resistance from the

Vrishnis otherwise called the Panayans (Tanjore Peruvudayar Inscriptions), they

have accepted him in the group of ‘Aryan gods’ later. These are the juggleries done

to the Indian history and to the history of the Nadars by the Aryan invaders. The so

called 'Nairs of Kerala' are known to have had no noble history or special

nomenclature, except as 'Shudras' in all their records, till 1920, and no history books

written as an upper class till a few decades ago, but, now, a series of 'upper-class'

claims are given by them from the last 40-50 years. As they are mostly a mixed

breed of Nambutiris and Pillais in Sudra women, they get all the support of the

'Modern Brahmins' and their allied groups. The last ten or twenty years are filled with

such fake editing and literary projections far from truth(A peoples revolt in

Travancore). For example, their Caste-Leader of the sixties, Sri Mannathu

Padmanabhan, is a son of a Nambutiri Brahmin, and they feel proud on it to declare

it to the public, whereas the NADARS would never welcome such a Brahmin

(modern) in their household, not to speak of any pride at all. There are incidents that

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the Nadas have 'Killed' their daughters whenever such demand or attempt made

from such 'super-quarters' (The Draidian Lineages- Nadars Through the Ages).

But, now , when new researchers have done 'Sweating Researches’ and brought out

many of the hidden truths to light, the same Aryan Brahmins (modern) forsake all

their old claims of “High Born Aryan Origin” and try to become as indigenous as any

of the Parayas or Pulayas or any ‘forest tribe’ of India to establish his citizenship

here with its glorious past. They have invented some ‘Fake Researcher, even joining

hands with a Westerner’ to pull along the soft Neck of the COW OF THE INDUS

VALLEY by applying the modern Computer and elongating its head to make it A

HORSE, an Aryan HORSE, TO ESTABLISH HIS SUPREMACY, WITH THE

SUPPORT OF THE WESTERNER, because he knows that anything told by an

outsider will be accepted by the Indians. That is the sort of training given to them for

generations together through the verses of Manusmriti Of course, the ‘Thought

Banks of Indians’ are becoming more prone to analyze the facts before accepting it

totally

Pending Court Cases on Nadar Palaces, Forts/ Properties

More than Seven Court Cases are recorded in South Travancore alone and the

number will go to dozens if we make a search for more of the other States also. As

the Cases are still pending in Courts, we need more details to make it public.

However, the following Court Cases may be just indicated:

1. The Trippapu Puthupparakkal Pandaravagai Vannichi Valli Case

2. The Thachchanvilai Anandapadmanabhan Case

3. The Chithambara Chiravai Case of Niila Martandan Nadar

4 The Sri Kerala Kothai Nadan Case

5 The Cheraman Perumal Trust Case

6. The Paulose Nadar Versus Nambutiri Case, …

7. The Thomman Thiruppappu Pallivagai Case, etc..

Nadar Antiquity – Genetic Research

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The most scientific analysis of genetics done recently by a very reputed organization

gives the following information about the Nadars:

“South India is one of the oldest geophysical regions mainly occupied by Dravidian

language-speaking people. Here a random panel of 61 unrelated Nadar healthy

individuals from Tamil Nadu State were analyzed and compared with other

populations of India and the world. HLA-A, B and C alleles frequencies and their

haplotype frequencies were determined by high-resolution typing of genomic DNA.

The analysis revealed that the Nadar caste of South India have several characters

shared with East Asian populations consistent with the demographic history of South

India, as well as specific features including several unique alleles such as A*03011,

A*31011, B*15011, B*3501, B*51011, Cw*02022. In addition, haplotypes such as

A*31011- Cw*02022-B*3501, A*03011-Cw*04011-B*4406 and A*2402101-

Cw*04011- B*51011 are of high frequency in both these populations but are rare or

absent in other populations of India and the world. The study suggests that a

comparatively lesser degree of genetic admixture occurred between the South Indian

and North Indian racial groups than that between South Indian and East Asian

groups”. (Shankarkumar U., Sridharan B. Pitchappan RM)

Another report of genetic analysis on the Nadars gives the following information:

“The hierarchical cluster analysis for DRB1 data from the Indian caste and

population groups showed that the Nadars cluster with Kashmiri Brahmins and North

Indians. The present study shows that the Nadar caste has several unique alleles

and haplotypes at high frequency that are rare or absent in other populations of India

and the world” (Shankarkumar U, Sridharan B).

As a matter of fact, the antiquity of this race as reported on the basis of genetic

analysis done to a Nadar woman from Kanyakumari district and same stock of

Dravidian root, one of Piramalaikallar, is given to be 1,50000 to 1,70000 years

(having an African route). Even if some one would have any aversion for an ‘African

link or Lemurian link’ of origin, we are to accept the scientific facts. To confirm

whether it is a ’Lemurian Link’ or otherwise is our problem. However, there are many

scholars and historians suggesting for a Lemurian origin. This is very much

supported by the very ancient Tamil literature also. But prompt archaeological

Page 27: Nada r History

surveys are yet to be undertaken officially, except the detection of the ‘Adam’s

Bridge’,etc.

The above Scientific Genetic information reveals the following facts:

1. South India is one of the oldest geophysical region occupied by the Dravidian

speaking people in the world

2. The Nadars are comparatively a ‘less corrupted’ race

3. The Nadars have certain ‘unique’ characteristics in them which are too less or

absent in any other races of the world. This character has given them the title:

“Santors” (Noble born, High Born, Double-Born or Dhwaja, etc.).

4. Nadars, with their ‘kindred groups’ have the remotest origin in the world.

5. Nadars are linked up with the Kashmiri Brahmins (Pundits) and the North-East

Asian Tribes.

If our historians focus the history of India with these view-points in mind, it is possible

to straighten the history of India from its present zig-zag camouflaged projection. All

the first four points shown above need no elaborate clarifications. But the 5th point

certainly requires some clarifications, about the real ‘Concept of Brahmins’ in India.

This is a word widely confused to divert the whole Indian history, because, its real

meaning and the hidden ‘overlapping’ racial concept is not properly analyzed or

understood by the historians. Of course, it is very difficult to analyze it too. In order to

analyze it, we need to know the earliest linguistic and martial history of India,

perhaps , even of the globe. Here, it is meant to differentiate between the modern

“Brahmin” and the ancient “King-Priest” as was during the times of Dessaratha or

Rama or the earlier times. The word Pattar (Bhatta), Pattaraka, etc., are

misrepresented from the inscriptions by the scholars of archaeology and others.

Unless we get it straightened, the real meaning of Brahmin (modern) and the ancient

King-priest (Padakar, or Pataraka’ can not be understood. This is a sensitive work

which needs dedicated hard efforts. Bhadaraka (Pattaraka) comes from the original

Paadakar, in Pali, Patarak, means a Master, or Asan in ancient Tamil. This word has

been wrongly interpreted to be a Brahmin in modern writings. Such misconceptions

have to be changed to get the real root-history of Indian People. When that is done,

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it would take the Kashmiri Priests to the roots of the Samgam Nadars spread to

Kashmir and Baluchistan where the roots of Tamil is detected by linguists.

About the origin of the Phoenicians, the modern DNA analysis reports:

“Before going into the origin of the Phoenicians, two things musts be made clear.

The Phoenicians do not have their origin in Europe or in Africa. They were neither

European nor were they black Africans. Their origin is in the eastern Mediterranean,

as recent DNA studies prove, they belong to the ancient Mediterranean sub-starum.

Some trace them back to as far away as India about 10,000 BC or suggest that they

migrated to Phoenicia from elsewhere; however, none of these stories are proven or

provable through archaeology, and genetics spoke the final word. Further, the

Phoenician colonies which spread all over the coastline of the Mediterranean and

even the Atlantic coasts were inhabited by Phoenician Semitic speaking immigrants.

No one can claim that the Phoenicians of North Africa were black or the Phoenicians

of Spain, Gibraltar, Sardinia, Sicily, Malta...etc. were European. Statues, Busts, and

artwork of the Phoenicians are found all over this website and upon close

observation one can clearly see how closely they resemble the inhabitants of the

shores of present day Mediterranean. There are some who use the Bible for

genealogical reference and actually believe Biblical characters such as Noah, Shem,

Ham...etc. really existed and thereafter the Semites came from Shem and the

Hamites from Ham...etc. These claims are categorically rejected and have no basis

in purely scientific genealogical studies of ethnic origins of races (Extract from DNA

analysis).

The history of Nadars are a very valuable and interesting subject for study and to do

proper research which is bound to shed brilliant lights on many hidden areas of

social as well as Indian history. One Robert Hardgrave Jr. from the United States of

America, has done research on the Nadars of Tamilnadu. And one Dennis

Templeman has done on the Northern Nadars (of only Tamil region). And one

Immanuel had done on the Dravidian Lineage-the Nadars through the Ages (a

comprehensive work on the Nadars of South India linking them with their branches in

North India, for the first time. It is to be noted here that his Research works go in

parallel with the 'Genetic Analysis done by the modern Scientists). Earlier, one

famous linguist, Bishop Caldwell has done some works on the Nadars, in which he

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could get only a superficial information about the Nadars, from a period when the

Nadars were deprived of their power and wealth. This book was questioned and he

withdrew it in the end. A.L. Basham missed many details of Indus Valley and its real

people, going much inclined to the half mind of the Asiatic Societies of Bengal,

sponsored by the East India Company. Romila Thapar, and R.K.Majumdar got the

points, but the ‘Nadar Aspects’ or the old “King-Priest” factor and the modern

‘Brahmanical pundits’ were not properly analyzed and identified. There are more

than 100 books on Nadars, one of the earliest 'Civilized branches of human tribes'

whose antiquity goes from 1,50,000 to 1,70,000 years from the genetic analysis of

the modern Age of Science. It would be really be very interesting and enterprising to

do proper ‘Research’ on these Nadars of India.

FEW NADAR PERSONALITES

1. Tolkappiyar (First Linguistic Grammarian of the World)

2. Cheraman Perumal Nayanar (One of the Emperors in the lines of Perumals, an

epithet to the Nadars)

3. Kalankaaikanninaar Mudi Cheral (One of the many famous kings of Vrishni Kula

Nadars)

4. Cheral Athen (A great Chera King who made expedition to the north)

5. Sundara Pandyan (one of the later Pandya kings who brought troubles on the

Tamil country on dispute of crown)

6. Kali Kaatha Perumal Naden ( A Noble Nadan who stood for Social Rights for the

Nadans)

7. Alvar Naden (a Noble Nadan who fought for the Social Rights)

8. Ayyan Thiruvadi Thiruppappu (From the early dynasty of Chera kings, a reputed

Warrior)

9. Kumara Viira Marthandan Naden (a Noble Nadan who fought for the Social Rights

of later Nadars)

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10. Niila Marthandan Nadan Chirava (A Noble Nadan who had supplied army to the

Travancore kings, but fought many Court Cases later)

11. Chithambara Chiravai Thiruvadi (Noble Warrior of Nadan family who helped the

Travancore kings in the later days)

12. Dharma Raja (King of Travancore (1758-1798 who had issued many Copper

Plates to the Nadar families)

13. Udaya Marthanda Kulasekhara Perumal (King of Travancore from 1798-1810)

14. Mooka Naden (a Social Revolutionary who Entered into the Madurai Meenakshi

Amman Temple, but was punished by the Aryan Brahmanical propagators, but

fought the case)

15. Viira Marthanda Varma Maharaja (An adopted Nadar from the Royal family,

founder of modern Travancore, relative of Great Warrior, Anandapadmanabhan

Nadar

16. Thiruppapu Anandapadmanabhan (Relative of King Martanda Varma, Warrior,

who helped to make modern Travancore, Owner of Thachanvilai Copper-Plate)

17. Saint Ayya Vaikunda Swamigal (Noble born, was ill-treated as Channar Swamy,

put to jail, brimstone, Lion’s Den, came out unharmed, tore of the kings rule of

‘Conditions’ of subjugation, preached ‘Equality to all, in the age old principles of

Asoka the great, a path-maker for all modern Revolutions)

Books and Palm-Leaf Texts, Copper Plates on Nadars.

(many of the books are ‘Rare’ not easily available).

1. 1850: Robert Caldwell - The Tinnevelly Shanars (the first book to confuse Nadar

history and finally, the book was withdrawn by him for his incomplete conclusions -on

popular demand)

2. 1871: H.Martin Winfred - Shandrar Marapu

3. 1874: S.Winfred - Shandrar Kula Marapu Kattalai

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4. 1880: Samuel Sargunar - Dravida Kshatriya

5. 1883: Ponnusamy Nadar - Pandya Kula Vilakkam

6. 1883. Samuel Sargunar - Bishop Caldwell and the Tinnevelly Shanars

7. 1889: Shanmuga Gramani - Shandraragiya Sooriya, Chandra Paramparai

8. 1889. Y.Gnanamuthu Nadar - Shanars are Kshatriyas

9. 1892. K.Shanmuga Gramani - Pallihal Vayappu

10.1900. Manicka Kavairayar -Sivakasi Prabandham

11. S.B.Nayaka Nattar (P.V.Pandion) - A short Account of the Chantrars or Tamil

Xatras

12. 1902: K. Kannayira Nadar- Tamil Kshatriya Kula Vilakkam Vinavidai

13. 1910. Dr.A.C. Acirvatham Nadar and T.T.Thomas Nadar - Shanrar Ethnography

14. 1910. T.Vijaya Doraisamy Gramani - Arya Kshatriya Vilakkam

15. 1911. P.V.Pandion - Chandror Sangam

16. 1911. P.V.Pandion - A Memorial from Nabbi P.V.Pandion, on Behalf of the Nadar

Community to J.C.Malony, Esq.,.I.C.S, Superintendent of Census Operation,

Madras, 1911.

17. 1911. A.N.Sattampillai Aiya - The Chantro-Memorial , a Pettition of the Chantra

(Nadar ) Community…about their caste misspelt “shanar” found in Ethnography…

18. 1914. Sathiyanatha Kavirayar - Shandrar Puranam

19. 1918. B.J.M. Kulasekhara Raj - Nadar Caruaru - A Brief Account of Nadar Race

20. 1922. T.Viojayadoraisamy Gramani - Namathu Kula Thozhil Yaathu

21. 1923. T.Vijayadoraisamy Gramani - Kshatriya

22. 1924. Bhupathi Chinna Lakshmana Raja - Shanar Kshatriya

23. 1926. T.Vijayadoraimsamy Gramani - Namathu Kula Thozhil

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24. 1927. T.Vijayadorasamy - Nadar Ennum Sol Araadchi, Arasa Kulathai kurithu

Ezhuthiya oru

25. 1927. S.A.Veerasamy Naidu - Nadar Kulathilaha Nattamil Kalanjiyam

26. 1931. T. Massilamani Nadar - Pandiya Deya Aaditya Vamsa Sarithiram

27. 1937. Ramalinga Gurukkal and V.A.Kumariya Nadar - Nadar Mannarum Nayaka

Mannarum

28. 1956 K.Kochukrishnan Nadar, Kerala - Nadar Charitram

29. 1968. Manavalakkuruchi Dass - Yar Intha Nadargal

30. 1969. Robert L. Hardgrave Jr. - The Nadars of Tamilnad -the Political culture of

acommunity in change

31. 1996. Dennis Temple man - The Northern Nadars of Tamilnad

32. 1998. K.G.M.Raj. Kerala, - Nadar Charitram BC 2000 Mudal AD 1921 Vare,

33. 2002. M.Immanuel - The Dravidian Lineages- The Nadars Through The Ages

34. 2003 Elamthottasm Sukumar -Santor Puranam (Based on famous book of C.

Cornalius- Amarar Puranam)

35. 2005. M.Immanuel - Anatomy of a Folklore -King Viira Martanda Varma & a Spy

36. 2006. M.Immanuel - Kanniyakumari -Aspects and Architects

37. 2009. M.Immanuel - Saint Thomas in India - A Critical View

There is a continuous flow of books on the History of Nadars, ever since the question

was raised by Bishop Caldwell. The earlier Palm-Leaf Text is Vlamkaimaalai. This

has been re-edited and discussed and criticized by Dr.Ramachandran, an

archaeologist and some others. There are several other texts and Books. The

important Copper Plates now under Critical View is The Famous “Thachachanvilai

Copper Plate” given to Thiruppapu-Anandapadmanabhan, a relative of King

Martanda Varma. They have the records from Madras archaeological dept. certifying

the ownership of 12 other Grants.. The other Plates are the Thanjavur plates,

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Dharmaraja’s Copper plates given to the Puthupparakkal family, which is in the Court

Case, yet to be released .

We are in the process of consolidating the books about Nadar history which are

currently available for sale. There are about 100 books about the Nadars, but most

of them are out of print and non-available. We would invite persons to send us

copies or help re-print such rare books.

Sunday, October 25, 2009

A SMALL HISTORY - A UNKNOWN HISTORY

Before 300 BC whole of the kerala area was under the Pandian Kingdom. The Chera

Kingdom was founded by the Bana people at about 300 BC , who perhaps came to

kerala from Karnataka. Chera means the people who came and joined. The king

Cheraman Perumal was otherwise called Bana Perumal. The formation of chera

kingdom at Northern Kerala divided the Pandiyan kingdom in the middle.

Thus in the early years of Christ Kerala had three Pandian Principalities.

1)Southern Ay Nadu (the present day Travancore ) 2) Maranadu -area extending

from Palaghat to Gudalur and Wayanad including Ezhimalai 3) Pulnadu Kasaragod

and South Kanara

The arrival of new warrior castes from the north who were more related to

Kurubas( a dravidian people who were living at the central India who mixed with the

Scythian,Parthian and Aryan invaders in the early centuries after Christ), through the

Konkan coast along with their Sanskrit speaking Brahmin masters in 800 AD,

radically transformed Northern Kerala. The Thulu Nadu records mention that a tribe

called Nayar who followed marumakkathayam and fiercely protective of Brahmins

came from north along the konkan coast, and residing at Thulunadu (South

Kanara)around 800 AD. They suddenly disappeared from South Kanara around 800

AD. It is understood that Nayars came to Kerala around 800 AD. The names Nair

and Kuruppu suggest that they are more related to the Kurubas than ancient Tamils

of the Chera kingdom. The ancient Pana and Valluvan tribes were either

exterminated or assimilated by the Nair warriors. The Nairs who perhaps married

Page 34: Nada r History

among the indigenous Vellala, Valluvan and yadava tribes. The Nairs of Valluvanad

preserved many ancient traditions including the Chaver tradition exhibited at the

mamangam festival. The custom of Marumakkathayam a form of matrilineal lineage

was brought inside Kerala by the Nairs. They joined the second Chera Kingdom

around 800 a.d. gradually the ancient chera kingdom was broken and shared by

local Princes .The last Chera King, Ravivarma Kulasekhara of Kodungalloor (Trichur)

converted himself to Islam and went for a pilgrimage to Mecca in the 12the century.

The Chera Kings were replaced by the Namboothiri brahmins around 1400s when

they intermarried among the Royal dynasty. The Nairs migrated to Venad around

1100-1200s and succeeded in colonising it. The native yadava rulers of

Venad(Travancore) were replaced by Chera rulers. Gradually all the traces of

Pandiyan ancestory disappeared though some elements and Pandiya Sakhas

existed as late as 18th century. Kollam, Pandalam, Mavelikkara had been the

Pandian minor capitals. Nairs turned out to be quite aggressive to Nadars though

much less severe degree than the Muslims and Naickers. Some nairs especially

Kurups were always friendly with Nadars and sided with them. The Nadar Kalaries

and learning persisted in the southern districts Trivandrum, Quilon and Kanyakumari

Districts. They talked either Tamil or a dialect of Manipravalam an ancient form of

Malayalam.

The Nadars/Shanars though they assisted the Venad King Marhtanda Varma

in 1725 to regain the throne. Brandan Chanan alias Ananda Padmanabhan Nadar

who was a member of the Pagode Kalari Family that time helped the king in the civil

war in which the Ettuveetupillaimar tried to kill Marthanda Varma. In latter periods

(1725-1800) the Nadars were tortured by the Nair/ Vellala combine. Often they were

sold as slaves. Many of them got converted to Christianity. Many Nadars like

Suyampulingam Nadar, Kasi, Duraiappa Nadars became robbers, a kind of country

Robin hoods who hid in the hills and harassed the caravans. Suyampulingam Nadar

finally was killed by the British regiment at Maruthuvamalai. Before the British shot

him he managed to throw his four year old daughter inside the compound of a British

Misssionary who converted her and named her Dona, after whom the village

Donavur was named in the later periods.

In a period when only Namboothiri women were allowed to cover the upper

part of their body, Nadar women started covering their chest at 1859 leading to fierce

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protesting by the other communities especially Nairs. This lasted for more than five

years. The British never understood Nadars history or their Pandiyan lineage.

Leaders like Soundara Pandiyan nadar were actively involved in the establishment of

Dravidian movement.

Very few of the Nadars still have memory about their Pandiyan past. The

people with family names Maran, Rayan, Sivanthi, Pandiyakula etc. perhaps were

more related to the Pandiyan dynasty than others. Even now the single majority

community at Trivandrum is Nadars.

A kannada speaking sub group among Bunts called Nadavas who reside at

South Kanara District of Karnataka also regard themselves as descendents of

Pandiyan kings including Bootha Pandia and Deva pandiya. Like Nadars of Kerala

and Tamil Nadu they have titles like maran and rayan. At Karnataka the Pandiyan

kingdom existed at the Mangalore and Kasaragod area. They are believed to have

intermingled with the Hoysala dynasty of Karnataka who were Jains like early

Pandiyas. The Jain community as well as the Bunts of Karnataka could descend

from the ancient Pandiyan kingdom. Some Billavas might have acquired Pandiyan

blood by marriage as they have the Pandian title Alwar or Alwa.

The Kerala’s Ezhavas and Edigas (Ezhiyas) are not related to Nadars

ethnically and all the apparent similarity could be due to inter-mixing in the recent

times. Ezha nadu in ancient Malayalam and Tamil means Srilanka. The Puthalam

Nadu described by Ibn Pathutha at the North western Srilanka was a Pandiyan

kingdom and could be the place of origin for these communities. The Puthalam

kingdom perhaps collapsed around 1350s. The Pandiyan dynasty of Nadars who

ruled in Sri Lanka in ancient times was also called Ezhavas and should not be

confused with the modern Ezhavas.

The title Panikkan was given to people who were masters in martial arts by

the Pandiyan kings. Like Nadars many Ezhava families have the Panikkan title

indicating their link and perhaps the origins from the ancient Pandiyan kingdom. Like

Nadars they were also saivites. The Thiyyas were fierce warriors and their Kalaries

are said to resemble closely nadar Kalaries though technically superior than the

Southern Kalaries.

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In the Modern times the following communities have the ancient Pandiyan

lineage. 1)Nadars 2)Nadavas (Bunts) of Karnataka 3) Some Muslims from Karnataka

still have Nadar as family name. They claim to have converted before four hundred

years

Etymology

The community which was previously known as Shanars, till the 19th century,

came to be known as the Nadars. The title Nadar is believed to be derived from the

Nelamaikkarars, the aristocrats and highest of the old Nadar community. The title

Nadar was exclusively used by the Nelamaikkarars. Nadars claim that the original

name of the community was Shantror or Shandrar (which means noble one) which,

in course of time, was corrupted to Shanar. However, there are very little evidences

to support all these claims. [3]

2. History

2. 1. Before 19th century

The origin of Nadars as a social group is unknown. However Hardgrave states

that the Teri palmrya forests of today’s Tiruchendur district must have been the origin

of the Nadars [11] .The renowned Nadar historian,Samuel Sarugunar, claimed that

the Nadars are the descendants of the ancient rulers of Cheran,Cholan and Pandyan

kingdoms and that when Nayak rulers captured the Pandya country, they divided the

country into several Palayams(divisions) and appointed Palaiyakkars as rulers. The

Nayaks rulers of Tamil Nadu ,as per the claims of Sargunar, imposed

Deshaprashtam (ostracism) on the ancient Pandyas (Nadars),to ensure that their

rise wouldn't ever happen. [2] [3] [12] [13] [14] These claims are ,however, not

baseless. The traditions followed by the Nelamaikkarars and the existence of the

ruins beneath the Teri palmrya forests of Tiruchendur and ancient Pandyan capital

city of Korkai, where the Nadar population is predominant, suggest they could very

well be the heir of the Early Pandyas. [15] [16] The two incriptions at Kalladaikurichi

suggest that in medieval times the Nadars served as administrators and accountants

both in Chera and Pandya countries. [13] [14] . However, there is little evidence to

suggest that the Nadars were indeed the descendants of the ancient Chera,Chola

Page 37: Nada r History

and Pandya kings. [14] This belief, that the Nadars had been the kings of Tamilnadu,

became the dogma of the Nadar community in the 19thcentury. [17]

2. 2. Nadars of the 19th century

See also: Nadan (Nadar subcaste) and Nadar climber

The Nadars were a community mostly engaged in the palmyra industry,

including the production of toddy. Few subsects of the Nadar community were

traditionally wealthy landlords and money lenders. [18] [19] Majority of the Nadars

lived south of Thamiraparani river. Nadars living in south of Thamirabarani River till

the tip of Cape Comorin constituted 80 to 90% of the population ,in the Teri palmrya

forests of Tiruchendur, and had various living conditions. [20] While majority of the

Nadar population consisted of landless,poor laborers(Nadar climbers), a small

portion of the community called Nelamaikkarars or Nadans owned vast tracts of land.

Historical records and accounts indicate they possibly worked as tax collectors under

the Pandyas. These Nadans or lords of the land either held their position directly

under Nayak ruler in the region of Tiruchendur or as petty lords under the poligars.

They commanded high respect in these regions from the rest of the population.

Nadar climbers, the minority Vellalars and Brahmins showed deference to these

Nadans. Nadan men rode horses and their women rode in covered palanquins. [21]

The position held by these Nadans was unchallenged by their dependent climbers.

In these regions the Nadars were the most dominant caste and their interaction with

other communities was minimal [22] . Nadar climbers also populated other regions of

Tamil Nadu where a few palmyra trees grew. In areas of Tamil nadu where the

Nadar climber population was not more than a few families in a village, they faced

descrimination from the majority caste. [23] Due to their association with toddy, the

Nadars were considered lower than other middle castes, but relatively higher than

the low castes, and were also prohibited to enter temples built by castes above them

in the caste system. Even though associated with toddy, the Nadars abstinently

avoided to consume it as the most punctilious Brahmins [24] . The Nadars were

schismatic about their position in the caste hierarchy and firmly claimed that they

Page 38: Nada r History

were wrongly placed in the caste system due to the Nayak invasion.The position of

the Nadars in the caste hierarchy was actually never accepted by them and they

were very caste conscious. [25]

2. 3. Nadars of Travancore

See also: Upper cloth controversy

Presumably the Nadars of Southern Travancore migrated to Travancore from

Tirunelveli in the 16th century after the invasion of Tirunelveli by the Raja of

Travancore. Like their Tirunelveli counterparts, the Nadars of Travancore were

mostly palmrya climbers. However a significant number of Nadars in Travancore

were subtenants to Nair landlords or Vellalar landlords. These Nadar tenants called

themselves Nadans and a score of these Nadans also directly had control over the

lands. These Nadans enjoyed special privileges under the Raja and claimed that

they were superior to the climbers. The climbers of Travancore fared a little better

than their Tirunelveli counterparts, but, however, suffered severe social

disabilities ,unlike their Tirunelveli counterparts, under the rigid caste hierarchy of

Travancore. As Swami Vivekananda stated, Kerala was like a mad asylum of castes.

The Nadar climber women wear not allowed to cover their bosoms, as most of the

non- Brahmin women of Kerala, to punctuate their low status. However the

aristocratic Nadan women, their counterparts, had the rights to cover their bosom.

Uneasy with their social status, a large number of Nadar climbers embraced

Christianity and became upwardly mobile. Though they improved their status with

the aid of Christian missionaries, the outcome of the conversion was not according to

the point of view of the missionaries. The Christian Nadar climber women, along with

the Hindu Nadar climber women, wore the upper jacket in the manner of upper class

women and also their Tamil counterparts, inorder to improve their social status. In

turn they were discriminated and even abused by upper class men. One of the

Nadan families of Agastheeswaram, instead of supporting their depressed

counterparts, supported the upper class men and claimed that only their women had

the right to wear a uppercloth. However after a brutal struggle(Upper cloth revolt)

Page 39: Nada r History

with the powerful authorities of Travancore and also with the aid of the British

Christian Missionaries, the depressed Nadar women won themselves the right to

wear their upper cloth, as their Nadan counterparts. [26]

2. 4. Northern Nadars

See also: Sivakasi riots of 1899

A few Nadar traders migrated to northern Tirunelveli and Virudhunagar to

settle down in these regions. In course of time, these Nadars became commercially

skilled and therefore became upwardly mobile in the late 19th century. Mercantilism

played crucial roles in facilitating their upward mobility. Part of this change in the

Nadar community resulted in some of them converting to Christianity , both

Catholicism and Protestantism. However, a majority of almost 90% remained

Hindus. [27]

The British rule then in the southern districts introduced new frontiers of trade

and commerce .The Nadars took this opportunity and made it their greatest

advantage. They established sophisticated pettais (fortified compounds) and

Urvinmurais(Local Nadar association) to ensure safety for their goods. The member

of Uravinmurai,the muraikkarar, would contribute a portion of his in income to the

association as common good funds or mahimai(means to glorify oneself) to use the

facilties of the pettas in order to improve the association and in turn aid the Nadar

community [28] . As the wealth of the Northern Nadars increased, they gradually

began to adopt the customs of the North Indian Kshtriyas inorder to improve their

social status as well. This process is known as Sanskritisation. They also tried to

disassociate themselves from their Nadar climber counterparts and many began to

adopt the title ‘Nadan’, a title which was before only used by the aristocratic

Nelamaikkarars. To punctuate their wealthy and powerful position in the society, the

Nadars of Sivakasi hired Maravars as their palanquin bearers [29] . The upward

mobility and kshatriya pretensions of the Nadars of Six towns of Ramanad caused

Page 40: Nada r History

resentment among, castes above them, the Vellalars and especially the

Maravars,the caste just above the Nadars. As a result, a series of conflicts, such as

the Sivakasi riots of 1899, happened between the Nadars and the Maravars.

However, the Sankritisation movement was a failure and the Nadar climbers ,who

lived as minorities, were still discriminated by the majority castes. [30] However

these confrontations aided the community to protest for

the required rights and privileges, with integrity, and

also test how much other communities were willing to

buy the claims of the Nadars' high status. The Northern

Nadar leaders then sought to unite their community by

encouraging intermarriages within the five major Nadar

subcastes and also uplift the depressed palmrya Nadar

climbers. They also sought to maintain amiable

relationships with other communities. This led to the

formation of the Nadar Mahajana sagham in 1910.

Rao Bahadur T.Rattinasami Nadar, founder of the Nadar Mahajana Sagham

The Founder of Nadar Welfare Association was Mr.P.R. Pratap Chander, the

man with honesty, self confidence, politeness and more importantly his helping

tendency for all kind of peoples. He was the Founder and President of Nadar

Welfare Association.

Members

Sudhakar - Associative Head.

Rajesh

Manoj

Mohan

History

History of Pandiyan kingdom is the history of Nadars. Nadar oral tradition

exists among few who were once ruling Pandiyan Kingdom. The Nadar History is

scattered in bits of information in the Nadar households starting from Thanjavur to

Kanyakumari to Trivandrum. Many records in Palm leaves have decayed and lost in

the recent times. A common custom among Nadars is that only the eldest son is told

Page 41: Nada r History

about the ancient history. Majority of the Nadars from southern Travancore and

Tamilnadu embraced Christianity between 1800 to 1830 period.

Nadar community descends from the Nadalvar Kulam of ancient Pandian

Kingdom. The lords of Pandia dynasty were called Maran, Maranadar/Mara

Nadalwar.Nattar, Rayan, Nadar, Kshatriya Nadar, Nadan, Nadavaru Nadava, Alwar,

etc Karukkupattayathar (Elite guards),Kodi Marathar (who defend the flag),Sivanthi

(Elite Suicidal army) Panicker (one who trained in Martial arts) are some other titles.

Gramony or Gramaniar was the village head. Asan (Teachers of Martial arts,

medicine, arts and history). Vaidyar (practitioners of indigenous medicine). The

soldiers were called Chanar (chan=Iron,those who carried iron implements when iron

was rare)( Sanar, Shanar) Pullu Kai Chanar are hired soldiers who threw spears.

(Pullu = spear or stake). Modern Nadar (caste) community descends from all the

elements of Pandiyan kingdom - from kings and soldiers.

A highly knit group of Nadars lived in the town of Thirumangalam, near

Madurai, Tamilnadu, the last capital of the Pandiyans, called Pandiyakula Kshatriya

nadar, PKN in short. This acronym is quite well known in and around Madurai for its

educational institutions.

Pandiyan Kingdom of Mara Nadars evolved at the banks of Tamraparni river

before millennia. The Capital was shifted to Madurai in the later times. The Royal

house of Mara Nadars was at Tenkasippatinam with minor capital at

Sivakasippatinam. From Tenkasi they could control the affairs of southern Kerala

too. The Pandiyan country was divided into Nadu, Valanadu, Kottam and Kuttam.

( Desam in later periods ). The Nadu was ruled by Nadalvar (Nadu + Alvar ) who was

a close relative of the King. Each Nadalvar maintained their own temple, collected

tax and maintained a contingent of army.

Nadar Uravin Murai and Pettais (Fortified storehouses) further increased the

prosperity of Business community of Nadars in the 19th century. The Nadar

Mahajana Sangham which was founded in 1910, was another milestone. The

Dekshina Mara Nadar Sangham is another community organization founded around

the same period.

Nadar Kalaries and Kalarippayittu ( Kalam = Battle field + Ari = Cutting +Paittu

= Training ) The Nadar Kalaries (martial schools) where compulsory training in

martial arts, military training was given when a boy completed his 14th yr. The

Page 42: Nada r History

teachers of Martial arts were called Asans or Panickens. Adimura is a type of

Kalarippayatu was practiced by the Nadars of South Thiruvidankur.

Sembulingam alias Swampulingam Nadar ( Chembulingam) a Kshatriya

Nadar became a country Robin Hood,a bandit,after the local feudal lords abused and

killed his wife. He took his revenge and later periods used to rob the rich to help the

poor. He and his fellow brigands, Kasi Nadan, Duraiyappa Nadar became bandits.

They hid at the jungles of Western ghat at Travancore and robbed the Caravans

passing that way. Maruthuvamalai near Kottaram, Kanyakumari, became their secret

hideout. The gold and money thus acquired was distributed among the poor and

destitute of Travancore. Chempulingam removed a tile from the roof of poor and

dropped gold and money through the hole. The legend of Chembulingam became a

folklore. Chembulingam was met by missionary Amy Carmichael an Irish national at

jungle. Though Chembulingam was not converted he was quite impressed by the

lady missionary. On one account the Brigand, when he was chased by the police,

leaped and crossed a 30 foot wide well and escaped. He never killed females,

according to the old Pandiyan rules. Instead he used to lock together the long ears of

the ladies with a mankapootu (lock in the shape of a mango). When he realized that

escape was not possible Chembulingam went to the compound of the Irish

missionary and left his four year old daughter in the compound. Finally the British

police killed all his friends one by one. After they killed Kasinadan, Chempulinkam

allegedly lost all his will to live. He stood on the hill of Maruthuvamalai and gestured

the police to shoot him. Chembalingam's daughter was raised as a Christian named

Dona. The town Donavaur was named after her.

Some ancient Palm leaf scripts do exist among many families of southern

Kerala and Southern Tamil Nadu. Some of the Nadars' ancient books of Kerala are

written in Manipravalam, a Sanskrit mixed language, derived perhaps from the Jain

Period of Pandiyan kingdom. After independence the Asan families are not teaching

their children this language. So, many of these books are lost or not readable.

Unless efforts are made to preserve these books, there is a risk of losing all the

books of Nadars, which may shed light on the ancient Pandiyan Kingdom.

Many Nadars always knew that they originally belonged to Pandiyan dynasty.

Like jews they had a group consciousness. Nadars have been living in the familiar

ancestral home land which they knew well for thousands of years.Nadars have been

Page 43: Nada r History

in the forefront in business and education. They are forging ahead – economically

and socially.

Nadars of Tamil Nadu and Kerala and Nadava of Karnataka descent from

ancient Pandiyan kings. Some Karnataka Muslims with the surname Nadar who

claim to have converted before four hundred years.

On the basis of the foregoing and the records available in many houses in

Azhagappauram, it is established that the present-day Nadars of Azhagai are the

descendants of ancient Pandiya Kings. Religion-wise, they were all Hindus originally,

and most of them embraced Christianity at different points of time, from the 17th

century. It is recorded that the first settlers arrived in Azhagappapuram 340 years

ago. Others followed at regular intervals.

The Nadars

The Nadars are the heirs of the fallen ancient pandyas. Considered to be a

proud, ancient warrior caste and the initial rulers of the ancient Pandiya Nadu

(Pandyan Kingdom) the Nadars are well known for their bravery throughout the

southern part of Tamil Nadu. The ancient capital city of Pandiya Nadu, Korkai, is

predominantly occupied by the Nadars. After successive invasions from the north by

the Kalabhras and other Vadugas(Nayaks) on the Pandiyan kingdom, the Nadars

were forced out of power and almost became extinct in the 18th century. The

community which was known as 'Shanans' till the 19th century came to be known as

Nadars. The title Nadar is believed to be derived from the Nadans, the aristocrats

and the highest of the old Shanan community. The aristocrats among the Nadars in

those days were known as Nadans and the poor among the caste, who did toddy

tapping for a living, were known as Shanans.The poor among the Nadars(Shanans)

during early times possessed no agricultural lands due to the Nayak invasion.

Nadars are believed to be closely related to the Villavars, an ancient Dravidian

warrior community which founded many Dravidian kingdoms as Cheran and

Pandyan in the prehistory.

Rise of the Nadars after the Nayak invasion

After the Nayak invasion, the Nadars were almost wiped out and most of the

Nadars lost their wealth due to the invasion. It is believed that the Vishwanatha

Nayak imposed Deshaprashtam (ostracism) on the Pandya king, Chandrasekera

Page 44: Nada r History

Pandyan and his family members. But due to their perserverence, they fought a fine

battle with poverty and casteism and regained their social and economic power

within a span of two centuries. The rise of the Nadars began in the early 19th

century. Mercantilism played crucial roles in facilitating their upward mobility. The

British rule then in the southern districts intoduced new frontiers of trade and

commerce.The Nadars took this opportunity and made it their greatest advantage.

They began to excel rapidly in trade and commerce. The Nadar traders were

frequently bothered by the bandits sent by their rival castes. They established

sophisticated pettais (fortified compounds) to ensure safety for their goods. Some

times they even used their skills in fighting to chase away these bandits. To enhance

their cohesiveness and consistent progress in business, the Nadars established

saghams (oraganisation) such as the Nadar Mahajana Sagham and Dakshinamara

Nadar Sagham in the early 20th century.

Eventually the rise of the Nadars was an unstoppable movement. As

described by the renowned historian Hugald Grafe, the Nadars rose from nothing

and occupied places formerly reserved for Brahmins.

Christian Nadars

In 1680, the first congregation of Nadars was started at Vaddakankulam with

the conversion of a Nadar woman and church was built in 1685. A permanent

mission was established in 1701. 40% of the Nadars in TamilNadu are Christians.

Some Nadars accepted Christianity out of will and some accepted it due to their

aversion to Brahminism.

In the field of economics

The Nadars of Tamil Nadu are predominant in the southern most part of

Tamil-Nadu. Ever since the 19th century, they have developed a keen interest in

trade and commerce. The Nadars are hard working people. In the early stages, most

of the Nadars mainly focussed in trading farm products. They sold all their products

at best prices. By storing the agricultural products in a warehouse, they distributed

them for both wholesale and retail all over Tamil Nadu. The major products they

dispensed were rice,pulses,edible oils,sugar and other important,primary farm

products. Gradually, they formed a strong link between the farmers and consumers.

As technology and economy advanced, the Nadars changed their business

pattern accordingly. In the next stage, they concentrated in trading products ,relevant

Page 45: Nada r History

to building industries, such as cement,iron hard ware, roofing materials etc. They

also gradually started their advancement in education. Their progress in business is

just one of their acheivements. Nowadays, the Nadars are almost prominent in every

known field; especially politics and business

Important industries and businesses run by the Nadar

After upgrading their economic status, the Nadars continued with their

advancement and erected a network of educational institutions. Most of these

institutions were contrived to educate the poor and offer free education. The

community realised the powerful future education can offer and utilised this foresight.

They were even able to successively establish a bank (Tamilnadu Mercantile Bank)

in that period. The Nadars are major manufacturers of edible oil like coconut oil,

groundnut oil, sesame oil etc, in India. Notable edible oil companies such as V.V.D,

Gold winner,Idhayam are run by a Nadar.

Another important field which is dominated by the Nadars is fireworks. There

are a number of prominent firework industries in Sivakasi. They are all operated and

efficiently managed by the Nadars of Sivakasi. Standard, Ayyan, Anil, etc in Sivakasi

are some of the important firework companies in India .The chemicals and other

pyro-technical requirements are also products they manufacture.

Villavar

Villavars[1] were the primary rulers among the Dravidians who once ruled the

whole of India[citation needed]. Villavars were archers or Bowmen who once

emerged from the hunting clans of India. The Bhil tribals, The Billavas of Tulunadu of

Karnataka, The Villavar Clans of Kerala who founded the Chera Kingdom all are

Villavars. The Nadars or Nadalvars of the Pandyan kingdom is either a sub group of

Villavars or a closely related group. The Ezhavas or Illavas of Kerala also could be

descendents of this Villavar tribe of Kerala. The Villavars of Kerala and Illavars of Sri

Lanka after whom Eeelam or Heladipa is named were relatives. Alwar, Alvar, Aluvar

or Alva are the titles shared by all the Villavar tribes.

Chera dynasty

For district of Kuala Lumpur, see Cheras, Kuala Lumpur, the town in Spain,

see Chera, Valencia, for the town in Selangor, see Cheras, Selangor.

சே�ரர்

Cheras

Page 46: Nada r History

Chera territories

Official language Tamil

Capitals Karur (Vanchi Muthur)

Government Monarchy

Preceding state Unknown

Succeeding states Gangas, Zamorins, Kochi, Travancore, Hoysala,

Vijayanagara

The Chera dynasty (Tamil: சே�ரர்) was one of the ancient Tamil dynasties that

ruled southern India from ancient times until around the fifteenth century CE. The

Early Cheras ruled over the Coimbatore, Karur and Salem Districts in South India,

which now forms part of the modern day Tamil Nadu (Kongu Nadu). The other two

major Tamil dynasties were the Cholas in the eastern Coromandel Coast and

Pandyas in the south central peninsula. These dynasties began ruling before the

Sangam era (300 BCE - 200 CE) during which the Tamil language, arts and

literature flourished.

The Sangam Chera capital was Vanchi Muthur (otherwise called Karuvur,

modern Karur).[1] , their area included western and south area of Tamilnadu and

also controlling areas closer to the region from Malai Nadu or hill country (modern

Kerala). Chera rulers warred frequently with their neighbouring kingdoms. They

sometimes inter-married with the families of the rival kings as a means of political

alliances. Throughout the reign of the Cheras, trade continued to bring prosperity to

Tamil Country (part of which is modern north Kerala), with spices, ivory, timber,

pearls and gems being exported to Egypt, Rome, Greece, Phoenicia, Arabia,

Mesopotamia and Persia.Evidence for extensive foreign trade from ancient times is

available throughout the Malabar coast, from the Roman, Greek and Arabic coins

unearthed from Kollam, Kodungallur, Eyyal (near Trissur) in Northern Kerala .

Muziris, has been referenced by ancient writers, such as the author of the Periplus of

the Erythraean Sea to be an inland port probably near Kodungallur. Sangam Cheran

coins and inscriptions are found only in Karur, Erode and Coimbatore region of

modern Tamil Nadu (Kongu Nadu).

Page 47: Nada r History

While Cheras had their own religion (Hinduism), other religious traditions

came to this area during the period of the Chera kings. Jainism came to Kongu Nadu

by the second century BCE.

Contents

1 History

1.1 Sangam Cheras

1.2 Bhakti era Cheras

2 Notes

3 References

History

In early Tamil literature the great Chera rulers are referred to as Cheral,

Kuttuvan, Irumporai, Kollipurai and Athan. Chera rulers were also called Kothai or

Makothai. The nobility among the Cheras were called Cheraman in general. The

word Kerala, of possible Prakrit origins, does not appear in Sangam Literature.

Ashoka's edicts mention an independent dynasty known by the name Ceraputta,

who were outside Ashoka's empire. The unknown author of Periplus of the

Erythraean Sea mentions Chera as Cerobothra whose capital is Karur, while Pliny,

the Roman historian of the first century, calls it Caelobothras. It is believed that

religiously the Cheras were Shaivites.[2] The kings of the dynasty referred to

themselves as Vanavar.[3]

Sangam Cheras

The only source available for us regarding the early Chera Kings is the

anthologies of the Sangam literature. Scholars now generally agree that this

literature belongs to the first few centuries CE.[4] The internal chronology of this

literature is still far from settled. The Sangam literature is full of names of the kings

and the princes, and of the poets who extolled them. Despite a rich literature that

depicts the life and work of these people, these are not worked into connected

Page 48: Nada r History

history so far. Their capital is stated to be modern Karur in Tamilnadu and were also

called Kongars.

Pathirruppaththu, the fourth book in the Ettuthokai anthology mentions a

number of Chera Kings of the Chera dynasty. Each King is praised in ten songs sung

by the Court Poet and the Kings are in the following order:

Nedum Cheralathan,

Palyane Chel Kezhu Kuttuvan,

Kalankai Kanni Narmudi Cheral,

Kadal Pirakottiya Vel Kezhu Kuttuvan,

Attu Kottu Pattu Cheralathan,

Chelva Kadunko Azhi Athan,

Thakadur Erintha Perum Cheral Irumporai,

Kudako Ilam Cheral Irumporai.

The first two kings were the sons of Uthiyan Cheralathan and Veliyan Nallini.

The third, fourth and fifth kings were sons of Nedum Cheralathan, while the mother

of fourth King (also known as Chenkuttuvan) was Chola Princess Manikilli. Chelva

Kadunko Vazhiyathan was the son of Anthuvan Cheral Irumporai and Porayan

Perumthevi. Perum Cheral Irumporai was the son of Vazhiyathan and Ilam Cheral

Irumporai was the son of a Chera ruler Kuttuvan Irumporai (son of Mantharan Cheral

Irumporai).[citation needed]

Archaeology has also found epigraphic evidence regarding these early

Cheras.[5] The most important of these is the Pugalur (Aranattarmalai) inscription.

This inscription refers to three generations of Chera rulers Adam Cheral Irrumporai,

his son Perumkadungo, and his son Ilamkadungo. The charter was issued when

Perum Kadungo was the ruler monarch and Ilam Kadungo was appointed prince.

Athan refers only to a crowned King of Chera dynasty who accepted this title at the

time of coronation. Athan Cheral Irumporai was the son of Perum Cheral Irumporai.

It therefore follows that Perumkadungo was the son of a crowned King of the Chera

Dynasty. Perum Kadunko means that he was the Senior Ko (Senior ruler) of

Kadunadu, located in the Tamilnadu side of the Sahya Mountains.

Page 49: Nada r History

'Purananuru' refers to Udiyan Cheral, who probably ruled in the first – second

centuries CE. It is said that he fed the rival armies during the war of Mahabharata.

Imayavaramban Neduncheralathan, another Sangam age king claimed to have

conquered up to the Himalayas and to have inscribed his emblem in the face of the

mountains. Senguttuvan was another famous Chera, whose contemporary Gajabahu

II of Lanka according to Mahavamsa visited the Chera country.[6]

The early Cheras controlled a large territory of Kongu Nadu. The also ruled

the kodunthamizh regions of Travancore (Venadu) and the Malabar (Kuttanadu)

west coast through vassals. They were in contact with the Satavahanas in the north

and with the Romans and Greeks.[7] Trade flourished overseas and there was a

considerable exchange of gold and coins, as seen by archaeological evidence and

literature. The Romans brought vast amounts of gold in exchange of 'Kari' (Pepper)

from Malainadu. [2]

Bhakti era Cheras

Little is known about the Cheras between c. third century CE and the eight

century CE. An obscure dynasty, the Kalabhras, invaded the Tamil country,

displaced the existing kingdoms and ruled for around three centuries. They were

displaced by the Pallavas and the Pandyas in the sixth century CE. A Pandya ruler,

Arikesari Parankusa Maravarman (c.730 – 765CE), mentioned in a number of

Pandya copper-plate inscriptions, was a prominent ruler during this period. He claims

to have defeated a prominent Chera king. The name of the Chera king is not known,

however from the details of the battles between the Pandya and the Chera, the

Chera territory ceded seems to have included the entire Malabar and Travancore

(Kuttanadu and Venadu) and the southern Pandya country from Kanyakumari to

Thirunelveli the seat of the Cheras being in Karur Kongu Nadu. The Chera kings

took the title of Perumal during this period and patronised the Vaishnavite sect.

Kulasekara Alwar who ruled in the 8th century became a devotional Vaishnavite

poet. Pallavas also mention in their inscriptions about their battles with the Cheras.

Pulakesin II, in his Aihole inscription mentioned " Pulikesin II, driving the Pallava

Page 50: Nada r History

behind the forts of Kanchi, reached as far south as the Kaveri river, and there

caused prosperity to the Chola, Chera and Pandya".[8]

In the reign of Pandya Parantaka Nedumjadaiyan (765 – 790), the Cheras

were still in Karur and were a close ally of the Pallavas. Pallavamalla Nadivarman

defeated the Pandya Varaguna with the help of a Chera king. Cultural contacts

between the Pallava court and the Chera country were common.[9] The Saivite saint

Cheraman Perumal and the other is the Vaishnavite saint Kulasekhara, were famous

in the Hindu religious movements. Kulasekhara became one of the celebrated Alvars

and his poems came to be called the Perumal Thirumozhi. Cheraman Perumal ruled

around the eighth and the ninth centuries. In this Kulasekhara calls himself Kongar

Kon (the king of the Kongu people) hailing from Kollinagar (Karur). Adi Shankara

was his contemporary. Kongumandala

Satakam also says that Cheraman Perumal

went to Kayilai with Sundarar from Kongu

Nadu.

Pandyan Kingdom

The Pandyan kingdom (Tamil: பா�ண்டியர்) was

an ancient Tamil state in South India of

unknown antiquity. The Pandyas were one of

the three ancient Tamil kingdoms

(Chola and Chera being the other two) who

ruled the Tamil country until end of the 15th

century. They initially ruled from Korkai, a sea

port on the southern most tip of the Indian peninsula, and in later times moved

to Madurai.

The early Pandyan dynasty of the Sangam literature went into obscurity

during the invasion of the Kalabhras. The dynasty revived under Kadungon in the

early 6th century, pushed the Kalabhras out of the Tamil country and ruled from

Madurai. They again went into decline with the rise of the Cholas in the 9th century

and were in constant conflict with them. The Pandyas allied themselves with the

Sinhalese and the Cheras in harassing the Chola empire until they found an

opportunity for reviving their fortunes during the late 13th century.

பா�ண்டியர்Pandyas

Extent of the Pandya Territories c. 1250 C.E.

Official language

Tamil

CapitalsKorkaiMadurai

Government

Monarchy

Preceding state

Unknown

Succeeding states

Delhi Sultanate,Vijayanagar,Nayaks of Madurai,

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The Pandyas entered their golden age under Jatavarman Sundara

Pandyan (c.1251) who expanded the empire into Telugu country and invaded and

conquered the northern half of Sri Lanka. They also had extensive trade links with

the Southeast Asian maritime empires of Srivijaya and their successors. During

their history, the Pandyas were repeatedly in conflict with the Pallavas,

Cholas, Hoysalasand finally the Muslim invaders from the Delhi Sultanate. The

Pandyan Kingdom finally became extinct after the establishment of the Madurai

Sultanate in the 16th century.

The Pandyas excelled in both trade and literature. They controlled

the pearl fisheries along the south Indian coast, between Sri Lanka and India,

which produced one of the finest pearls known in the ancient world. Tradition

holds that the legendarySangams were held in Madurai under their patronage,

and that some of the Pandya kings were poets themselves.

Origin

The origin of the word “Pandya” has been a subject of much speculation.

Some scholars believe that it descended from the “Pandavas” of Mahabharata, while

others argue that the name could be derived from the word “Pandi” the original name

of the Tamil country.[1]

Historians have used several sources to identify the origins of the early

Pandyan dynasty with the pre-Christian Era and also to piece together the names of

the Pandyan kings. Unfortunately, the exact genealogy of these kings have not been

authoritatively established yet.

Sources

Main article: Early Pandyan Kingdom

Sangam Literature

Various Pandya kings find mention in a number of poems in the Sangam

Literature. Among them Nedunjeliyan, 'the victor of Talaiyalanganam', and

Mudukudimi Peruvaludi 'of several sacrifices' deserve special mention. Besides

several short poems found in the Akananuru and the Purananuru collections, there

are two major works - Mathuraikkanci and the Netunalvatai (in the collection of

Pattupattu) give a glimpse into the society and commercial activities in the Pandyan

kingdom during the Sangam age.

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It is difficult to estimate the exact date of these Sangam age Pandyas. The

period covered by the extant literature of the Sangam is unfortunately not easy to

determine with any measure of certainty. Except the longer epics Silapathikaram and

Manimekalai, which by common consent belong to the age later than the Sangam

age, the poems have reached us in the forms of systematic anthologies. Each

individual poem has generally attached to it a colophon on the authorship and

subject matter of the poem, the name of the king or chieftain to whom the poem

relates and the occasion which called forth the eulogy are also found.

It is from these colophons and rarely from the texts of the poems themselves,

that we gather the names of many kings and chieftains and the poets and poetesses

patronized by them. The task of reducing these names to an ordered scheme in

which the different generations of contemporaries can be marked off one another

has not been easy. To add to the confusions, some historians have even denounced

these colophons as later additions and untrustworthy as historical documents.

Any attempt at extracting a systematic chronology from these poems should

take into consideration the casual nature of these poems and the wide differences

between the purposes of the anthologist who collected these poems and the

historian’s attempts to arrive at a continuous history.

Epigraphy

The earliest Pandya to be found in epigraph, is Nedunjeliyan figuring in the

Minakshipuram record assigned from the second to the first centuries BCE. The

record documents a gift of rock-cut beds, to a Jain ascetic. Punch marked coins in

the Pandya country dating from around the same time have also been found.

Pandyas are also mentioned in the Pillars of Ashoka (inscribed 273 - 232

BCE). Asoka in his inscriptions refers to the peoples of south India as the Cholas,

Cheras, Pandyas and Satiyaputras as recipients of his Buddhist proselytism.[2][3]

These kingdoms, although not part of the Mauryan Empire, were in friendly terms

with Asoka:

"The conquest by Dharma has been won here, on the borders, and even six

hundred yojanas (5,400–9,600 km) away, where the Greek king Antiochos rules,

beyond there where the four kings named Ptolemy, Antigonos, Magas and

Alexander rule, likewise in the south among the Cholas, the Pandyas, and as far as

Tamraparni (Sri Lanka)." [4]

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Kharavela, the Kalinga king who ruled during the second century BCE, in his

Hathigumpha inscription, claims to have destroyed a confederacy of Tamil states

(‘’Tamiradesasanghatam’’) which had lasted 132 years, and to have acquired a large

quantity of Pearls from the Pandyas.[5]

Foreign Sources

The Periplus of the Erythraean Sea (c. 60 - 100 CE) describes the riches of a

'Pandian Kingdom':

...Nelcynda is distant from Muziris by river and sea about five hundred stadia,

and is of another Kingdom, the Pandian. This place also is situated on a river, about

one hundred and twenty stadia from the sea.... [6]

The Chinese historian Yu Huan in his 3rd century text, the Weilüe, mentions

The Kingdom of Panyue:

...The kingdom of Panyue is also called Hanyuewang. It is several thousand li

to the southeast of Tianzhu (Northern India)...The inhabitants are small; they are the

same height as the Chinese...[7]

The Pandyan kingdom is also mentioned in Megasthenes's Indika as "the

portion of India which lies southwards and extends to the Sea".[8]

The Roman emperor Julian received an embassy from a Pandya about 361. A

Roman trading centre was located on the Pandyan coast (Alagankulam - at the

mouth of the Vaigai river, southeast of Madurai).

Pandyas also had trade contacts with Ptolemaic Egypt and, through Egypt,

with Rome by the first century, and with China by the 3rd century. The 1st century

Greek historian Nicolaus of Damascus met, at Damascus, the ambassador sent by

an Indian King "named Pandion or, according to others, Porus" to Caesar Augustus

around 13 CE (Strabo XV.1-4, and Strabo XV.1-73).[9][10]

In 1288 and again in 1293 the Venetian traveler Marco Polo visited the

Pandyan kingdom and left a vivid description of the land and its people. Polo

exclaimed that:

"The darkest man is here the most highly esteemed and considered better

than the others who are not so dark. Let me add that in very truth these people

portray and depict their gods and their idols black and their devils white as snow. For

they say that God and all the saints are black and the devils are all white. That is

why they portray them as I have described."

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History

Although there are many instances of the Pandya kingdom being referred in

ancient literature and texts, we currently have no way of determining a cogent

genealogy of these ancient kings. In order to maintain verifiability of this article, the

names of these early Pandya Kings have been omitted. We have a connected

history of the Pandyas from the fall of Kalabhras during the middle of the 6th century.

The following lists of the Pandya kings are based on the authoritative A

History of South India from the Early Times to the Fall of Vijayanagar by K.A.N.

Sastri, OUP, New Delhi (Reprinted 1998).

Early Pandyas

Main article: Early Pandyan Kingdom

The following is a partial list of Pandyan emperors who ruled during the

Sangam age:[11][12][13]

Nedunj Cheliyan I ( Aariyap Padai Kadantha Nedunj Cheliyan )

Pudappandiyan

Nedunj Cheliyan II ( Pasumpun Pandiyan)

Mudukudumi Paruvaludhi

Nedunj Cheliyan III ( Talaiyaalanganathu Seruvendra Nedunj Cheliyan )

Nan Maran

Maran Valudi

Musiri Mutriya Cheliyan

Ukkirap Peruvaludi

First Empire

After the close of the Sangam age, the first Pandyan empire was established

by Kadungon in the 6th century defeating the Kalabhras. The following is a

chronological list of the Pandya emperors is based on an inscription found on the

Vaigai riverbeds.

Kadungon 560 - 590

Maravarman Avani Culamani 590 - 620

Cezhiyan Cendan 620 - 640

Arikesari Maravarman Nindraseer Nedumaaran 640 - 674

Kochadaiyan Ranadhiran 675 - 730

Arikesari Parankusa Maravarman Rajasinga 730 - 765

Parantaka Nedunjadaiyan 765 - 790

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Rasasingan II 790 - 800

Varagunan I 800 - 830

Sirmara Srivallabha 830 - 862

Varaguna II 862 - 880

Parantaka Viranarayana 862 - 905

Rajasimha III 905 - 920

After the defeat of the Kalabhras, the Pandya kingdom grew steadily in power

and territory. With the Cholas in obscurity, the Tamil country was divided between

the Pallavas and the Pandyas, the river Kaveri being the frontier between them.

After Vijayalaya Chola conquered Thanjavur defeating the Muttarayar

chieftains around 850, the Pandyas went into a period of decline. They were

constantly harassing their Chola overlords occupying their territories. Parantaka

Chola I invaded the Pandya territories and defeated Rajasinha III. However Pandyas

reversed this defeat to gain back most of their lost territories.

Under the Cholas

The Chola domination of the Tamil country began in earnest during the reign

of Parantaka Chola II. Chola armies led by Aditya Karikala, son of Parantaka Chola II

defeated Vira Pandya in battle. The Pandyas were assisted by the Sinhalese forces

of Mahinda IVPandyas were driven out of their territories and had to seek refuge in

the island of Sri Lanka. This was the start of the long exile of the Pandyas. They

were replaced by a series of Chola viceroys with the title Chola Pandyas who ruled

from Madurai from c. 1020.

The following list gives the names of the Pandya kings who were active during

the 10th and the first half of 11th century. It is difficult to give their date of accession

and duration of their rule. Nevertheless their presence in the southern country

require recognition.

Sundara Pandya I

Vira Pandya I

Vira Pandya II

Amarabhujanga Tivrakopa

Jatavarman Sundara Chola Pandya

Maravarman Vikrama Chola Pandya

Maravarman Parakrama Chola Pandya

Jatavarman Chola Pandya

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Srivallabha Manakulachala (1101 - 1124)

Maaravaramban Seervallaban (1132 - 1161)

Parakrama Pandiyan (1161 - 1162)

Kulasekara Pandyan III

Vira Pandyan III

Jatavarman Srivallaban (1175 - 1180)

Jatavarman Kulasekara Devan (1180 - 1216)

Pandya Revival

The 13th century is the greatest period in the history of the Pandyan Empire.

Their power reached its zenith under Jatavarman Sundara Pandyan in the middle of

the 13th century. The foundation for such a great empire was laid by Maravarman

Sundara Pandya early in the 13th century.

Maravarman Sundara Pandya (1216 - 1238)

Sundaravaramban Kulasekaran II (1238 - 1240)

Maaravaramban Sundara Pandiyan II (1241 - 1251)

Jatavarman Sundara Pandyan (1251 - 1268)

Maaravaramban Kulasekara Pandyan I (1268 - 1308)

Sundara Pandyan IV (1309 - 1327)

Vira Pandyan IV (1309 - 1345)

Zenith followed by the end of Pandyas

The Pandyan kingdom was replaced by the Chola princes who assumed the

title as Chola Pandyas in the 11th century. After being overshadowed by the

Pallavas and Cholas for centuries, Pandyan glory was briefly revived by

Maravaramban Sundara Pandyan and (probably his younger brother or son) the

much celebrated Jatavarman Sundara Pandyan in 1251 and the Pandya power

extended from the Telugu countries on banks of the Godavari river to the northern

half of Sri Lanka. The revival of the Pandyan dynasty was to coincide with the

gradual but steady decline of the Chola empire, with the last two or three Chola kings

who followed Kulothunga III were either very weak or incompetent. The Cholas of

course did not lack valour but had been unable to stop the revival of the Pandiyan

empire from the times of Maravaramban Sundara Pandyan, the revival of the

Kadava Pallavas at Kanchi under Kopperinchunga I and indeed the growing in power

and status of the Telugu Cholas, the Renanti and the Irungola Cholas of the Telugu

country for the last three-named had been very trusted allies of the Cholas up to

Page 57: Nada r History

Kulothunga III, having helped him in conquering Kalinga. In fact the marital alliance

of Kulothunga III and one of his successors Raja Raja III with the Hoysalas did not

prove to be of any advantage, though initially at least Kulothunga III took the help of

the Hoysalas in countering the Pandiyan resurgence. Kulothunga III had even

conquered Karur, Cheranadu in addition to Madurai, Ilam and Kalinga. However, it

ultimately proved that his strength was because of the support from Hoysalas whose

king Veera Ballala II was his son-in-law. However, Veera Ballala II himself had lost

quite a bit of his territories between 1208-1212 to his local adversaries in Kannada

country, like the Kalachuris, Seunas etc. The resurgent Pandiyans under

Maravarman Sundara Pandiyan went to war against Kulothunga and first at Kandai

and then near Manaparai on the outskirts of modern Tiruchirappalli, the Pandiyans

routed the Chola army and entered Tiruchy, Srirangam and Thanjavur victorious in

war. But it appears that in the Tiruchy and Srirangam areas, there was renewed

control of the Cholas, presumably with the help of the Hoysalas under Vira

Someswara with the Hoysalas later shifting their allegience to the Pandyans either

during the last years of Maravarman Sundara Pandyan or the early years of his

successor Jatavarman Sundara Pandyan.

Jatavarman Sundara Pandiyan was a very brave, ambitious warrior king, who

it appears wanted to completely subjugate the Cholas. It appears while he initially

tolerated the presence of the Hoysalas under Vira Someshwara with his son

Visvanatha or Ramanatha ruling from Kuppam near Samayapuram on the outskirts

of Srirangam. This was because other feudatories of the Hoysalas were also growing

in power and threatening the Hoysala kingdom itself. Besides, the Muslim invasion of

the Deccan had started under Malik Kafur. The challenged Hoysalas did have

foothold in and around Tiruchy and Srirangam for a few years and seemed to have

indulged in some temple building activity at Srirangam also. But Jatavarman

Sundara Pandiyan, who challenged Rajendra III in 1276-79, seems to have first

concentrated on strengthening himself with the help of the Hoysalas. He first

vanquished the Kadava Pallavas under Kopperinchungan-II, who had challenged the

Hoysala army stationed in and around Kanchi and killed a few of their commanders.

This alliance of the Hoysalas and the Pandiyans seems to have antagonized

Rajendra Chola III who veered away from the Hoysalas. For a while the Kadava

Pallavas and the Cholas came together, despite an earlier Chola, Raja Raja III

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having been held in captivity by Kopperinchunga II and his release being secured by

the Hoysalas.

Jatavarman Sundara Pandiyan seized the opportunity with the Hoysalas

being in Tiruchy and not having any ally, the rapidly weakening Cholas seeking

alliance with the Kadava Pallavas who were themselves being threatened by the

Telugu Cholas. In 1254 (or 1260) Jatavarman first dragged the Hoysalas into war by

routing his son Ramanatha out of Tiruchy. Vira Someshwara Hoysala who had given

the control of the empire to his sons had to come out of his slumber and tried to

challenge Jatavarman and between Samayapuram and Tiruchy, the armies of Vira

Someshwara were routed with Vira Someshwara losing his life in this battle. This

ended the presence of the Hoysalas in Tamil country. Jatavarman did not stop here,

he went inside Kannada country after conquering Tiruchy and occupied parts of

Hoysala territory up to the Konkana coast and established his son Vira Pandiyan as

ruler of those territories. Temporarily at least the Hoysalas were in disarray in

Kannada country itself.

Next the Pandiyan prince Jatavarman concentrated on completely wiping out

the Chola empire. Rajadhiraja III had interfered in an earlier Pandiyan war of

succession and defeated a confederation of Pandiyan princes. The predecessors of

Jatavarman Sundara Pandiyan had suffered at the time of the Chola invasion and he

wanted to take revenge. This was his opportunity. Rajendra III had been counting on

Hoysala assistance in case he was challenged by the Pandiyans keeping in mind the

earlier marital alliance of the Cholas with the Hoysalas. Unfortunately for Rajendra

III, the Hoysalas had lost all pretensions of trying to pose as a major regional power

in Kannada and Tamil countries as they had been wiped out of Tamizhagam and

indeed lost territories inside Kannada country itself to Jatavarman Sundara

Pandiyan. Initially, Jatavarman consodlidated the Pandiyan hold on Tiruchy and

Srirangam and marched towards Tanjore and Kumbakonam. The Chola capital of

Gangaikondacholapuram too was not far from reach. During the years 1270-1276 it

appeared that Rajendra III ruled mainly in and around Gangaikondacholapuram and

Tanjore. Tiruchy and Srirangam had been lost to the Cholas for ever at least from

1254 AD. Though Rajendra III had been opposed to the Hoysalas due to their

alliance with the Pandiyans, with new hostilities emerging between Hoysalas and the

Pandiyans, Rajendra III had hoped for renewed friendship and military alliance with

the Hoysalas. When challenged by Jatavarman Sundara Pandiyan, the brave but

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tactically naive Rajendra III marched against the Pandiyans between Tanjore and

Tiruchy, hoping for assistance and participation in war from the Hoysalas. However,

the already vanquished Hoysalas were more keen on preserving their own skin and

did not prefer going to war and in the process, risk another defeat by the resurgent

Pandiyans. Rajendra III was hopelessly isolated and was thoroughly routed and

humiliated in this war, which is variously dated as between 1268-1270. The known

rule of Jatavarman Sundara Pandiyan is of course, up to 1268 only. Probably

Rajendra III fled the battlefield and had continued in obscurity up to 1279 but without

any of the erstwhile Chola territories. By 1280 AD, the Pandiya empire was no more.

(to continue)

On the death of Maravarman Kulasekara Pandyan I in 1308, a conflict

stemming from succession disputes arose amongst his sons. Sundara Pandya and

Vira Pandya fought each other for the throne. Soon Madurai fell into the hands of the

invading armies of the Delhi Sultanate who were making the most of corruption and

anarchy in the subcontinent. Pandyas and their descendants were confined to a

small region around Thirunelveli for a few more years and after the 17th century C.E.

we hear no more of them.

After Madurai fell into the hands of the invading armies of the Delhi Sultanate,

the Pandyas sought the help of Vijayanagar Empire. The Vijayanagar Empire

replaced the Delhi Sultanate in Madurai and appointed Nayak governors to rule from

Madurai.

Government and Society

Trade

Megasthenes reported about the pearl fisheries of the Pandyas, and indicated

that the Pandyas derived great wealth from its trade. [14][15]

Religion

Religiously the ancient Pandyas were Jains with a strong influence of the

Dravidian religion. Aruhakkadavul was the major God. The later day Pandyas after

600 AD were Hindus who claimed to descend from Lord Shiva and Goddess Parvati.

Pandyan Nedumchadayan became a staunch Vaishnavite.[16]

Travancore

For the suburb of Travancore in Melbourne, Australia, see Travancore,

Victoria.

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Travancore or Thiruvithaamkoor (Malayalam: തി�രു�വി�തി�ങ്കൂ�രു ("Thiru

(respectful prefix which suggests either royal or divine) + idham (wish) koor (loyalty)

in malayalam.)[Tiruvitāńkūr], തി�രു�വി�തി�കൂ�രു [Tiruvitāṃ�kūr], തി�രു�വി�തി�ങ്കോങ്കൂ�ട്

[Tiruvitāńkoṭ�]) was a princely state in India with its capital at Trivandrum

(Thiruvananthapuram). The state comprised most of south Kerala and the modern

Nagercoil and Kanyakumari districts of Tamil Nadu and it had a 19-gun salute in the

British Empire. Its flag was red with a silver dextrally coiled sacred conch shell

(Turbinella pyrum Linnaeus). Travancore was merged with the other Malayalam-

speaking state of Cochin on 1 July 1949 to form Travancore-Cochin, and later with

the Malabar district of Madras State on 1 November 1956 to form the south Indian

state of Kerala. The Last Maharajah was Chithira Thirunal Balarama Varma and the

last Dewan was PGN Unnithan.

Geography

Travancore was located in Southern Kerala. The rulers of this state were named Sree Padmanabhadasan- servant of the deityPadmanabha Swamy an aspect of Vishnu. The former kingdom's geography is defined by three natural terrains - a coastal area to the west, a midland in the centre and mountain peaks as high as 9,000 feet on the east

History Early history of the region

Kingdom of Travancore

Part of History of Kerala

Rajah Rama Varma 1721-1729Marthanda Varma 1729-1758Dharma Raja 1758-1798Balarama Varma 1798-1810Gowri Lakshmi Bayi‡ 1810-1815Gowri Parvati Bayi ‡ 1815-1829Swathi Thirunal 1829-1846Uthram Thirunal 1846-1860Ayilyam Thirunal 1860-1880Visakham Thirunal 1880-1885Moolam Thirunal 1885-1924Sethu Lakshmi Bayi‡ 1924-1931Chithira Thirunal 1931-1949

‡ Regent Queens

CapitalsPadmanabhapuram 1721-1795Thiruvananthapuram 1795-1949

PalacesPadmanabhapuram Palace

Kilimanoor palaceKuthira Malika

Page 61: Nada r History

Kowdiar Palace edit

The region was ruled by the Ay Dynasty during the Sangham age (circa 300 BC –

600 AD) and was the scene of many battles between the Kulashekaras and the

Cholas during the second Sangham age (circa 850–1400 AD), when Vizhinjam,

the capital, was sacked by the Cholas. Later the area was termed Venad, and the

rulers were weak, facing external threats from Nayaks of Madurai, Nayak

dynasty or facing internal rebellions from the powerful feudal land lords (Ettuveetil

Pillamar and the Yogakaar).

Eighteenth century

Marthanda Varma

The history of modern Travancore begins with Marthanda Varma who inherited

the kingdom of Venad, and expanded it into Travancore during his reign 1729–

1758. He signed a treaty with the British East India company and with their help

destroyed the power of the eight feudal land lords (Ettuveetil Pillamar) and

the Ettara Yogam who supported the Thampi sons of the previous king Rajah

Rama Varma, Travancore Royal family follows the Nair "Marumakkathayam"

system,so inheritance are going through the sister's children. In successive

battles, he defeated and absorbed the kingdoms right up to Cochin

including Attingal, Kollam, Kayamkulam, Kottarakara, Kottayam, Changanasser

y,Meenachil, Poonjar and Ambalapuzha. He succeeded in defeating the Dutch

East India Company during the Travancore–Dutch war, the most decisive

engagement of which was the Battle of Colachel (10 August 1741) in which the

Dutch Admiral Eustachius De Lannoywas captured. On January 3, 1750 AD,

(Makaram 5, 725 M.E.), he dedicated his kingdom to his tutelary deity Sri.

Padmanabha (Lord Vishnu) of Trivandrum (the Trippadidaanam) and from then

on the rulers of Travancore ruled the kingdom as the servants of Sri.

Padmanabha (Padmnabhadasan). In 1753, the Dutch signed a peace treaty with

the Maharajah. With the battle of Ambalapuzha (3 January 1754) in which he

defeated the union of the deposed kings and the Raja of Cochin, Marthanda

Varma crushed all opposition to his rule. In 1757 AD, a treaty was concluded

between Travancore and Cochin, ensuring peace and stability on the Northern

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border. He organised the tax system and constructed many irrigation works.

Admiral Eustachius De Lannoy, who was captured as a Prisoner of war in the

famous Battle of Colachel was appointed as the Senior Admiral (Valiya

kappithan)and he modernised the Travancore army by introducing firearms and

artillery. Ayyappan Marthanda Pillai served as the "Sarvadi Karykar" ( Head of the

Army( Nair pattalam). Marthanda Varma introduced titles such as Chempaka

Raman and honours such as Ettarayum Koppum to honour the Lords and his

relatives who had remained faithful to him during his problems with the Ettuveetil

Pillamar. His able minister during his entire military career was Ramayyan

Dalawa.

Dharma Raja

His successor Karthika Thirunal Rama Varma who was popularly known

as Dharma Raja, shifted the capital

in 1795 fromPadmanabhapuram to Thiruvananthapuram. Rama Varma's period is

considered as a golden age in the history of Travancore. He not only retained the

territorial gains of his predecessor Marthanda Varma, but also improved and

encouraged social developments. He was greatly assisted by a very efficient

administrator, Raja Kesavadas Pillai, who was the Diwan of Travancore.

During his reign, Tipu Sultan, the ruler of Mysore attacked Travancore in

A.D.1791. The Travancore forces withstood the Sultan for 6 months, defeating

him twice, and then the Maharajah appealed to the British East India Company for

aid, starting a precedent which led to the installation of a British resident in the

country. The British resident, Colonel Macaulay, managed to engage the ruler in

treaties which effectively made the state a protectorate of the East India Company

and ended its autonomy resulting finally in the revolt of Velu Thampi Dalawa. Tipu

Sultan was defeated and he did not trouble Travancore anymore till his death in

1799 during the Fourth Mysore War. The Dharma Raja improved trade in the

country. During his reign however the districts of Kalakkad and parts of

Shencottah were annexed to Arcot.

Balarama Varma

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On his death in 1798, Balarama Varma took over at the age of sixteen. During his

reign Velu Thampi emerged as an able divanor minister. Initially, the Dalawa and

the English East India Company got along well. A mutiny of a section of the army

in 1805 against Velu Thampi was put down by British troops, at his own request.

But the demands by the Company for the payment of compensation for their

involvement in the 1791 Travancore-Mysore war led to enmity between the Diwan

and the Resident. Velu Thampi and the diwan of Cochin, Paliath Achan,

organised an ill-fated revolt against the British in A.D.1809. Initially, the rebellion

was successful. However, the Company defeated Velu Thampi at battles near

Nagercoil and Kollam in AD 1810, and the Maharajah, who till then had refused to

take any active open part in the fight, turned against Velu Thampi. Following

these two defeats, Velu Thampi organised a guerilla struggle against the

Company, but committed suicide to avoid capture by the Company's

soldiers. Paliath Achan surrendered to the British and was exiled to Madras and

later to Benaras. After the mutiny of AD 1805 against Velu Thampi, most of

the Nair battalions of Travancore had been disbanded, and after Velu Thampi's

revolt, almost all of the remaining Travancore forces were also disbanded, with

the Company undertaking to serve the Raja in cases of external and internal

aggression. Interestingly, the root cause of the revolt, namely the compensation

demanded by the Company for their involvement in the 1791 Travancore-Mysore

war, was finally never ever paid by Travancore.

19th and early 20th century

Balarama Varma was succeeded by Rani Gowri Lakshmi Bayi in AD 1810–1815

with the blessings of the British. When a boy was born to her in 1813, the infant

was declared the King, but the Rani continued to rule as the regent. Col. Munro

served as her Diwan. On her death in 1815, Maharani Gowri Parvati

Bayi continued as regent. Both of the regencies saw great progresses in social

issues and in education. Swathi Thirunal Rama Varma assumed the throne

in 1829. He was a famous exponent ofCarnatic and Hindustani music. He

abolished many unnecessary taxes, and started an English school and a charity

hospital in Trivandrum in 1834.

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During the Sangam age, the caste restrictions were not strict. However, following

the Chera-Chola wars of the 11th century, the social structure of the region

changed and remained so up to the mid-nineteenth century. In Travancore, the

caste system was more rigiourously enforced than in many other parts of India.

The rule of discriminative hierarchical caste order was deeply entrenched in the

social system and was supported by the government which had transformed this

caste-based social system into a religious institution. [1] In such a context, the

belief of Ayyavazhi apart from just being a religion, served also as a reform

movement in uplifting the downtrodden section of the society, both socially and as

well as religiously. The ritual corpus of Ayyavazhi conducted a social discourse.

Its beliefs, mode of worship and religious organisation seem to have enabled the

group to negotiate, cope with and resist the relation of authority. [2] The hard tone

of Vaikundar towards this was perceived as a revolution against the government.[3] So the king Swathi Thirunal Rama Varma imprisoned Vaikundar but later

released him.[4]In fact, it is notable that after the release of Vaikundar, the caste-

based administration of the kingdom underwent a considerable change.

The next ruler Maharajah Utharadam Tirunal Marthanda Varma AD 1847–1860 ,

following the recommendations of the protestant clergy of C.M.S. and L.M.S.

associations, abolished slavery in the kingdom in 1855, and restrictions on the

dress codes of certain castes in 1859. His acts on these social issues won him

praise and was copied by the neighbouring State of Cochin. The maharajah

started the postal system in 1857 and a school for girls in 1859. He was

succeeded by Ayilyam ThirunalAD 1860–1880, during whose rule, agriculture,

irrigation works and road ways were promoted. Humane codes of law were

enforced in 1861 and a college was established in 1866. He also built many

charity hospitals including a lunatic asylum. The first systematic Census of

Travancore was taken on May 18, 1875. he also introduced vaccination in the

country. Rama VarmaVisakham Thirunal ruled from AD 1880–1885. He became

the first Indian Prince to be offered a seat in the Viceroy's Executive Council and

also authored a number of books and essays. He reorganised the police force,

and abolished many oppressive taxes.

The reign of Sri Moolam Thirunal Sir Rama Varma AD 1885–1924 saw the

establishment of many colleges and schools. WhenJawaharlal Nehru visited the

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area in the 1920s, he remarked that the education was superior to British India.

The medical system was reorganised and Legislative Council, the first of its kind

in an Indian state, was established in 1888. The principle of election was

established and women too were allowed to vote.

Sethu Lakshmi Bayi ruled as the regent from AD 1924–1931. She abolished

animal sacrifice and replaced the matrilineal system of inheritance with the

patrilineal one. She ended the Devdasi system in Temples and was commended

by Mahatma Gandhi for spending almost 40% of state revenue on education.

The last ruler of Travancore was Chithira Thirunal Balarama Varma AD 1931–

1949. He made the temple entry proclamation on12 November 1936, which

opened all the Kshetrams (Hindu temples in Kerala) in Travancore to all Hindus, a

privilege reserved to only upper caste Hindus till then. This act won him praise

from across India, most notably from Mahatma Gandhi. He also started the

industrialisation of the state. However, his minister Sir C. P. Ramaswami Iyer was

unpopular among the general public of Travancore. When the British decided to

grant independence to India, the minister declared that Travancore would remain

as an independent country, based on an "American model". The tension between

the local people, led by the Indian National Congress and the Communists, and

Sir. C.P. Ramaswamy Iyer led to revolts in various places of the country. In one

such revolt in Punnapara-Vayalar in AD 1946, the Communists established their

own government in the area. This was brutally crushed by the Travancore army

and navy leading to hundreds of deaths. This led to further disturbances in the

State, leading to more killings. The minister issued a statement in June 1947 that

Travancore would never join India, and subsequently, an attempt was made on

the life of Sir C.P. Ramaswamy Iyer following which he resigned and fled to

Madras, to be succeeded by Sri PGN Unnithan. After these events, the

Maharajah agreed to join India and Travancore was absorbed into the Indian

union.

Postcolonial Travancore

The movement for the unification of the lands where Malayalam was spoken as

the mother tongue took concrete shape at the State People's Conference held

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in Ernakulam in April 1928, and a resolution was passed therein calling for Aikya

Kerala("United Kerala"). On July 1, 1949 A.D., the State of Travancore-

Cochin was established, with the Maharajah of Travancore as the Rajapramukh of

the new State. A number of popular ministries were elected and fell and in A.D.

1954, the Travancore Tamilnadu Congress launched a campaign for the merger

of the Tamil speaking regions of Southern Travancore with the neighbouring area

of Madras. The agitation took a violent turn and some police and many local

people were killed atMarthandam and Puthukkada, irrepairably alienating the

entire Tamil speaking population from merger into Kerala. Under the State

Reorganisation Act of 1956, the four southern taluks of Travancore, namely

Tovala, Agasteeswaram, Kalkulam and Vilavancode and a part of the Chencotta

Taluk was merged with Madras state. The State of Kerala came into existence

onNovember 1, 1956 A.D. with a Governor, appointed by the President of India,

as the head of the State instead of the Maharajah.

The Maharajah was stripped of all his ranks and privileges according to the

twenty-sixth amendment of the Indian constitution act of July 31, 1971 A.D.[1] He

died on July 19, 1991 A.D.

Unique features

When one looks at the history of Travancore since its formation, and that of the

geographical territory that comprised it before that, one is struck by some of its

unique features. The religious and social tolerance was one of the notable

features. The firstsynagogue, the first church and the first mosque of the Indian

sub-continent were set up here. They are the KodungallurSynagogue[2], the

St.Thomas Church, Kodungallur [3] and the Cheraman Juma

Masjid, Kodungallur [4] respectively. TheJewish community considers this to be

the only place on earth where they were not persecuted in some way or

other.Christianity reached here before it reached many of the leading european

'Christian' territories, and that too brought here by one of the disciples of Jesus

Christ - St. Thomas - who is believed to have reached here in 52

AD. Muslims consider this land to be one of the very few places where their

messenger - Malik Dinar - met with no resistance. Not only that, the reigning king

is said to have adopted the faith. This tolerance of different faiths was equally

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applicable when it came to social and ideological matters too. Every political

ideology and social reform was welcomed here. The universality of education and

the now historic temple entry permission for those considered as 'untouchable'

throughout India, were unique to this part of the sub-continent.

Travancore was also characterized by the popularity of its rulers. When the kings

of Travancore 'declared themselves as servants of Lord Vishnu and ruled His

State according to His wishes' it was not a mere lip service. The kings of

Travancore, unlike their counter-parts in the other Native States of India, utilized

only a small portion of their State's resources for their personal use. This was in

sharp contrast with some of the North Indian Rajas. When one hears of a Raja in

the north-west who consumed more than half of his State's revenues, the

simplicity and frugality of the Rajas of Travancore are highlighted. Since they

spent most of the State's revenue for the benefit of the public, they were naturally

much loved by their subjects. This was so even in the context of the high-

handedness of some of their Dewans.

Kulasekhara Dynasty - rulers and reigns

1. Rajah Rama Varma 1721-1729

2. Anizham Tirunal Marthanda Varma 1729–1758

3. Karthika Thirunal Rama Varma (Dharma Raja) 1758-1798

4. Balarama Varma 1798-1810

5. Gowri Lakshmi Bayi 1810-1815 (Queen from 1810-1813 and Regent

Queen from 1813-1815)

6. Gowri Parvati Bayi (Regent) 1815-1829

7. Swathi Thirunal Rama Varma 1829-1846

8. Uthram Thirunal Marthanda Varma 1846–1860

9. Ayilyam Thirunal Rama Varma 1860–1880

10. Visakham Thirunal Rama Varma 1880–1885

11. Sree Moolam Thirunal Rama Varma 1885–1924

12. Sethu Lakshmi Bayi (Regent) 1924–1931

13. Chithira Thirunal Balarama Varma 1931–1949

Dewans (Prime Ministers) of Travancore

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Ramayyan Dalawa

Martanda Pillai

Raja Kesavadas  1789-1798

Odiery Jayanthan Sankaran Nampoothiri 1798-1799

Velu Thampi Dalawa  1799-1809

Oommini Thampi 1809-1811

Col. John Munroe 1811-1814

Devan Padmanabhan Menon 1814-1814

Bappu Rao (Acting) 1814-1815

Sanku Annavi Pillai 1815-1815

Raman Menon 1815-1817

Reddy Rao 1817-1821

Vencatta Rao 1821-1830

Subbarao 1830-

Krishna Row

T. Madava Row

Seshayya Sastri

Nanoo Pillai

Ramiengar 1881-1887

T. Rama Rao 1887-1891

S. Shungrasoobyer 1892-1898

K. Krishnaswamy Rao 1898-1904

V.P. Madhava Rao 1904-1906

P. Rajagopalachari 1906-1914

Krishnan Nair 1914-1920

M. E. Watts 1925-1928

C. P. Ramaswami Iyer  1936-1947

PGN Unnithan  1947-1947

Venad

For general context, see History of Travancore.

Venad (véNAd),(ങ്കോ�വിണാ�ട്) was one of the eighteen kingdoms of the ancient

Cheran empire periodically though it was under the suzernity of Madurai Pandiyan

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kingdom before 880 AD when the Pandiyan power declined. Pliny in 1st century AD

recorded that the Pandiyan kings representative invited him to places south of

Thrissur (Kodungalloor) which was under the suzerainity of the Pandiyan king

offering spices.The Pandyan kings had their capital at Nelkinda (Nelcynda)(Niranam)

while Thiruvattuvai Nadu(Thiruvalla)Quilon and Pandalam were minor capitals. The

Ay Vel rulers were Vassals under Pandyan kings. Venad included most of modern

day Kollam and Thiruvananthapuram districts of Kerala State, and the Kanyakumari

District of Tamil Nadu State India. Trivandrum which was established by

Nedumchadaya Pandyan when he converted a Jain Temple as a Vaishnavaite

temple and Consecrated Sri Padmanabha Swami Idol at 785 ad. This kingdom was

the forerunner to the modern Kingdom of Travancore established by King Marthanda

Varma who annexed many erstwhile kingdoms of Southern Kerala like Ilayidathu

Swarupam (Kottarakkara), Desinga Nadu (Kollam), Pandalam, Kayamkulam,

Chempakasseri (Ambalappuzha), Thekkumkur (Kottayam), Vadakkumkur (Vaikkam),

and some parts of Kochi to Venad.

Origin

The name veNad originates from land of Ay vel or vEL nAd . The ancient

rulers of were believed to be Ay veLs (Ay =Shepherd Vel=King). It is also said that

Vezham in ancient Tamil was elephant so Vezha Nadu meant Elephant country. The

Sangha literature mentions about three sets of seven Vallals, Philanthrophists. Out

of the last set of seven Vallals (Kadaiyezhu Vallals)three of them lived in the present

day Kollam and one at Trivandrum area (100 ad). The Sangham literature talks

about the murder of Pari the ruler of Quilon. Paris friend the poet Kapila married the

slain Ays daughters off to Thirukovilur (Kollam)prince and also built a temple for Pari

at Parippalli.The places Ayur (Ay), Oyur (Oy) and Kariavattam (Kari) were named

after Ay vels too. The term Venad is found earliest in the [[Tharisapalli plates]] of 892

AD which gifted lands to the Nestorian Metropolitan Mar Sapir Easo by Venad king

Iyenadikal Thiruvadikal. There has been lot of manuscripts which lead to the

conclusion of a land ruled by VeLs.

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History

The Chera power was re-established in Kerala by Kulasekhara Varman about

800 A.D. the founder of the royal dynasty of the Kulasekhara Empire,also called

Kulasekhara Azhvar (the vaishnavaite saint) revived or second Cheran empire. After

the fall of Mahodayapuram in 1122, the capital of the emperor was relocated to

Kollam to regroup. Though the Cholas supported the early Later Chera kings by

making the Venad kings accept the suzernity of the Imperial Mahodaya Cheras and

thus started the Kerala Perumal Vazcha (900 AD to 1100 AD) after 1100s the Cholas

became increasingly hostile to the Cheras. In the ensuing battles Cheran armies

defeated the Chola using chaver (suicide squad of nair warriors) tactics, eclipsing the

Cholan power in South India for good. Unfortunately for Cherans -and Keralam- a

hundred years of war and loss of the imperial capital took its toll. The imperial power

broke down soon after the war and all thirteen kingdoms became independent.

Venad beacame one of the more powerful of these successor kingdoms. Though

Venads Yadava (Ay Vel) kings absorbed some elements of Chera blood they

succeeded in defeating Cheras when they occcupied Purakkad and

Kodungaloor(1180 AD)the strongholds of Imperial Cheras. At the height of its glory,

the kings of Venad conquered most of South India. Sangramadheeran alias

Kulasekhara Ravi Varma crowned himself Tribhuvanachakravarthi ruler of

Chera,Chola and Pandiya kingdoms at 1312 at Kancheepuram. After 1300s the

Venad rulers gradually mixed with Namboothiris and sometimes with Nairs and

adopted Marumakkathayam - Matrilineal descendency.The original Ayar or Yadava

Clan itself believed to have mixed with the Quilon Nairs. In the 18th century the

newly crowned young prince Marthanda Varma (1706-1758), who was in his

twenties, defeated the Thampi sons of the King Rajah Rama Varma and Eight Nair

Lords popularly called Ettuveetil Pillamar (Pillai's of the Eight Noble Houses).

Marthanda Varma not only united the kingdom, but destroyed other kings of

Southern Kerala and expanded it to the north to include half of modern-day Kerala.

He named it Thiruvithamkur (Travancore) after the Thiruvithamkode branch of Venad

royal family from which he hailed. Marthanda Varma rebuilt the Anandha

Padmanabha Swami Temple in 1730 ad. He defeated the Dutch in the Colachel War

in 1741. But he maintained good relations with the English East India Company for

tactical reasons.

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During the Mabar sulthans of Madurai Travancore paid annual tribute. During

the Madurai Naicker period (1550 to 1801)yearly tribute was paid by the Travancore

kings which was collected by a General of the Madurai Naicker who annually visited,

the capital Padmanabhapuram.

Thiruvithamkur or Travancore became a subsidiary of the British at the end of

18th Century, and remained a princely state with its own government under the

Maharaja.On India becoming independent, Travancore joined the Indian Union in

1947 and later became a part of the State of Travancore-Cochin in 1949 which in

turn became part of the state of Kerala when it was formed in 1956.

Villavars and Meenavars (minavar)

The Kalitokai, an ancient Tamil work, mentions the association of the Villavars

and their allies Meenavars (fishermen) who fought a fierce battle (around 500BC to

1000 BC) against Nagas. The Nagas though Non Aryan lived in the North India and

had heavy Aryan mixture. When the Villavars and Minavars were defeated by the

Nagas in the Central India, the Present day Maharashtra, Chatthisgarh and

Madyapradesh area was lost to the Villavars and Nagas occupied it. In the later

days, Naga hordes moved southwards and infiltrated Southern India. [2]

The Nagas

Main article: Naga people

Nagas are Non Dravidians and non-Aryans and among the early inhabitants

of India. They could be people from the Nairi or Naharin kingdom who migrated to

India before thousand year BC. They differed culturally from the Classical Dravidians

though they might have looked dark. Nagas founded numerous kingdoms in the

North India who were friendly with the Aryans in the ancient times. Nahusha who

became Indra, the king of Devas or Aryans was a Naga. However the Nagas, the

proud rulers of ancient North India lost their position in the Aryan dominated areas,

after they became Buddhists and were pushed to the lower echelons of the society.

After the defeat of Villavars and Minavars at the Central India by Nagas some clans

of Nagas moved into south India and got assimilated by the Dravidians.

Maravar, Eyinar, Oliyar, Oviyar, Aru-Valur and Parathavar

Maravar, Eyinar, Oliyar, Oviyar, Aru-Valur and Parathavar are believed to

have Naga origins. Some Nagas founded kingdoms in Sri Lanka which was in turn

renamed Nagadipa. They colonised Greater India, Indo China and South Asian

countries and moved as fare as Philippines while establishing numerous kingdoms.

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Nagas seem to be more related to the Kalabhras or Kalapirars or Kalavar who

invaded the Pandyan kingdom around 350 AD.

Scythian Connection of the Nagas

After theSaka or Indo-Scythian people who invaded India in the second

century BC some Nagas mixed with the Scythians especially at North India. They

adopted the Matriarchy, Polyandry and other Scythian customs. Naga-Scythian tribe

of Ahichatra, in Uttarpradesh near Nainital was invited by King Mayuravarma of the

Kadamba dynasty in 345 AD along with their Brahmin overlords to settle down at

Shimoga in the North Karnataka. During the Rashtrakuta invasions of Kerala and

Tamil Nadu in the eighth and ninth centuries the same Naga tribe, the Nairs or

Nayars found firm roots in Kerala. Keralolpathi, Keralamahatmiyam and Kerala

Purana state the story of Naga migration from north to south in the first millennium.

The Villavars of Kerala

After the arrival of Nagas the Villavar culture who cherished Patriarchy and

Monogamy was replaced by Matriarchy with Polyandry as the norm. Soon around

the 12th century the Chera dynasty came to an end when the last Chera King along

with his relatives became a Muslim. In the later periods the Nagas dominated Kerala

while the Villavar tribes were pushed down to occupy a lower stratum.

The North Indian Villavars

Rajputs regard the Bhils though tribals one among them. The North Indian

Villavar clans might have been assimilated by the Rajputs. Until recently during the

coronation of Rajput princes their foreheads had to be smeared by the blood drawn

from the thumb of a Dravidian Bhil tribal to authenticate their authority.

Bhil Meenas of Rajastan

In the ancient times Rajasthan was ruled by a dynasty of Meenas which had

the emblem of Fish like the Pandyan kingdom of the south. The Meena kingdom

ruled the east of the river Jamuna roughly corresponding to the modern Jaipur and

Alwar (ruler) areas. The meena kingdom (Fish kingdom) was called Matsya Kingdom

in Sanskrit was mentioned in the Rig Veda. The Bhil Meenas could correspond to the

Dravidian Villavar (Chera) and Meenavar (Pandya Kingdom)respectively and may

descend from indigenous Dravidian rulers (Alwars) originally. Most of the Bhil

Meenavas were aryanised even during the Vedic Period (1500 BC) and were

considered as Vedic Tribes and had adopted Indo Aryan languages but a minority of

the Bhil (tribal) Meenas still talk Dravidian as their mother tongue. Bhils and Meenas

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are included in theKshatriya Varna. In the later days the Bhils and Meenas mixed

with the Pardeshis or Rajputs who were Scythian, Hepthalite or other Central Asian

clans. The Scythian mixed Meenas and Bhils remain as Rajput subclans while the

Meenas and Bhils who were displaced by the Scythian invaders and Muslims have

mixed with the tribal Bhils and form the Bhil (tribal) meenas who still talk a Dravidian

tongue and still considered as Rajputs. Bhil meenas are also found in parts of North

eastern India and Sind area of Pakistan.

Fate of the Meenavars

Meenavars might have mixed with Parada or Paratarajas or Parvata Raja

Kulam, an Indo-Scythian clan and got alienated from the Villavar and Nadalvar

(Nadar) clans. Mudirajus or Mutharaiyar a Kalabhra aristocracy who once ruled

Chera, Chola and Pandyan kingdoms as Muvendars regard Paratas as one of their

own clan. Now at the present day, Meenavar caste has been spread up to eight

divisions, the major tribes are Maravar and paravar(parathavar), who were ancient

rulers of land and seas of Pandya kingdom. Parataraja

Respected Sir

Permit me to introduce myself, my name is S.L.Shibu Perumal. President of

OHIROS. We are the representative of HINDU NADAR Community. Our traditional

profession is “toddy collection from Palmyra tree, processing it to sweet cake and

selling the stuff”.

The Community:-

We are belongs to so called “Other Backward Community (OBC)”. Due to the

influence of Christianity vast majority of Nadar community members are converted to

Christian. LMS of South Indian United Church is our Christian Brother hood. Do you

know the Nadar Community is seen only at Trivandrum District of Kerala. The root of

Nadar community is at Tamil Nadu. At Kanya kumari district there are five or more

MLA’s are belongs to Nadar. There also we can see the most of the members are

converted to Christianity.

Influence of ANA:-

ANA (Akhilendia Nadar Association) is the one of the important associations

stands for Hindu Nadar wing of the community. Kerala Hindu Nadar Samajam, Hindu

Nadar Samajam, KNMS, Hindu Nadar Corporation is the other associations at our

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community. Totally in South India the total community members are more than one

Million including the members of Tamil nadu by Tamil nadu census report.

Influence of Christianity:-

The Christianity have a vital role at Nadar community, once with the help of

Christianity Nadar brothers can awake from ignorance and isolation, so the influence

of Christianity is remarkable. There are more than 20 foreign missionaries are

working among Nadar community. Roman Catholics, Latin Catholics, Syrian

Catholics, Penthacostal Mission, Ceylon Penthacostal Mission, Many Charismatic

groups, Marthoma Church, Church of South India etc, are some of the missionaries.

Of which church groups CSI or SIUC is the important group, they have even a

Medical college, known as Somarval Medical College at Karakonam,Trivandrum

(Dist). There are so many educational institutions and training centers are under

SIUC church group. Most of the Hindu brothers are forced to converting to

Christianity due to the influence of these facilities and job chances.

Traditional Job of Nadar community:-

Climbing Palmyra tree and collecting toddy, selling it and making sweet cake

from toddy are the traditional communal job of Nadar community. But when we trace

the history of Nadar community we can understand that this community is not at all

so called “backward class” and the real traditional job of the community is not at all

toddy collection. The Nadar community is “psychologically suppressed royal class”

they have the long tradition of administration from 2000 BC onwards at Tamilnadu

and ancient Kerala I am ready to show so many records to prove it. In “Kamba

Ramayana” there is the story of “Chantor” community this is the “Channar”

community another name of Nadar Community. At the glorious period the royal

people also resort to climb Palmyra tree for collecting toddy in order to give “Pooja”

to Sakthi or Deity Durga. Then that practice becomes a lively hood for latter period.

The well known Chola Royal Dynasty of Sangham period at Tamilnadu was really

“Nadar Community”.

2

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They are known by the surname “Perumal” that means “King” at Tamilnadu

most of the Nadar members are known by the surname “Perumal” Meaning of the

word “Nadar” is really “Nade Andavar” the meaning is “God of the Land”.

Psychological Suppression of Nadar Community:-

The suppress of Nadar Community begin by Eighth century that means during

the period of Sri Sankaracharya the Brahmin domination begins. From that period

which is approximately 1000 yrs ago the psychological suppression of Nadar

community begins. All the available Kerala History data deliberately distorted so as

not to trace the incoming Nadar generations mind to the reality that they are Royal

People. About 150 yrs ago that means about one generation ago the suppressed

Nadar do not have the right to proper dressing, At Travancore they even conduct

mutony for use “blouse” the famous “marumarakkal samaram” is really the after

effect of this suppression. At Sucheendram Temple, Thiruvatar Temple,

Padmanabha Swami Temple at East Fort, Trivandrum there are strong evidence of

link with Nadar Community and Temple daities. And most of the evidences are

dislocated or hided by so called “Savarna Communities”. There are so many

scanned copies of evidences available in my hand which is written in old Malayalam

which can not send due to unavailability of space and we will plan to upload in our

web site we are going to create soon.

Present Caste Sytem and Nadar Community:-

At present Caste System of Kerala designed so as to retain the Brahmin and

Nair domination for ever. They are “forward communities” and all other communities

are “backward” According to Hindu Mythology “Nair” community and sub castes are

really belongs to “Sudras” that means servants. According to Manusmrithy Sudras

are born from the leg finger of Brahma. But by the course of time with the help of

Brahmin they elevated to the position of “Savarna” and clever fully wipe out from all

the records of Kerala History their real individuality. We can not trace the reality that

Nairs are the “most backward community” according to Hindu Mythology from any

records of Kerala History. The present position of Nadar Community is among OBC

(Other Backward Community). The reality of collecting toddy from Palmyra is now

projecting as the “Tradition Job” of the Nadar Community. And most of the

community members are unaware of the reality that they are Royal People and they

familiar with the job of toddy collection.

Chance of Wipe out Caste Sytem with Nadar Community:-

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At any how this is not at all the time to say and bother about past losses and

gains. Now if we can utilize the ignorance about the individuality of Nadar

Community we can easily wipe out the social evil of Kerala Society. That means if

we arrange marriages between All Backward Community, and Scheduled Caste with

Nadar community we can gradually exterminate Caste System to a great extend,

that is my own opinion to wipe out caste barriers.

OHIROS and Nadar Community:-

On the light of possible chance to remove Caste System with Nadar

Community we are organize a Charitable Society. That is Overseas Hindu Royal

Society. The real motive of this Society is to liquidate all the Scheduled Caste

Community members to Nadar Community by inter caste marriage with Nadar

Community. Then step by step all other Backward Communities and finally so called

“Savarna Communities”. It will take even generations of time to complete liquidation

of all communities.

Help Desk to Inter Community Marriages:-

Any lower community members like intercommunity marriage with Nadar

please contact at the above address or E-mail ID. We are ready to help you. I also

like to say that most of the Nadar Community members are now live in poverty and

unemployment.