| Mudaliar caste or Vellalar history & information Mudaliar also Mudaliyār, Mudali and Moodley in Tamil language literally means a person of first rank in a feudal society[1] in south India. According to Vijaya Ramaswamy in [2] mudali in the 13th century referred to a title and not specific castes. Due to the process called "sankritization"(every caste takes up the habits and customs of its immediate superior to reach the superior status..) many of Kallars , Maravars and agamudaya thevars became Vellalars . This process started in the Pallav period. [3]. However, in recent times the Mudaliar surname is widely used by people belonging to various castes originally from Tamil Nadu, India and in the Tamil diaspora across the world. Most Mudaliars are Tamil people with Tamil as their mother tongue.
In ancient times, cultivation in South India was spread by force, people would move into virgin land which was used by tribal people for slash and burn agriculture or for hunting and convert it into prime agricultural land. These raids were organized and carried out by chieftains, feudal lords and agricultural landlords called Vellalars. Vellalars are agricultural landlords and inhabitants of the "marutha nilam" (one of the five lands advocated by the Sangam literature). Mudaliar, like Pillai is a title conferred upon prominent Vellalar chieftains and feudal lords by the King depending upon the Tamil Kingdom. More specifically, the Vellalars of Thondaimandalam or the Pallava Kingdom were given the title Mudaliar, while the Vellalars of Pandya and Chola Kingdoms were given
Origin of Vellalars and other castes
During cultural diversification, the Vellalars of TamilNadu can be classified into layers. The first layer consists of Saiva Vellalars (Saiva Vellala Mudaliars and Pillais). They are strict vegetarians, literate and sophisticated like Brahmins but do not perform priestly duties. They were major landlords, feudal lords and powerful like Rajput and Thakurs of Northern India. Saiva Vellalars of the Thondaimandalam became the Thondaimandala Mudaliars. This area includes the present day areas of Chennai, Chingleput, Kanchipuram, Vellore, Cadalore, Arcot, Vadalore, Thrivannamalai, etc. The second layer consists of a number of unique castes, which do not intermarry at all like Pandia Vellalar, (Madurai) Chozhia Vellalar, those who inhabited the areas of Chola (Trichy, Thanjavur, and Pudukottai) and Pandiya mandalams (Madurai, Thuthukudi, Kanyakumari, and Nagerkovil) became the Shoziya Vellar (or "Chola Velar") and Pandiya Vellar respectively.
These communities use Mudaliar, udyar, Pillai titles. The Kaikolar also known as Sengunthar, who are predominantly weavers, cloth merchants and were soldiers under chola empire also use Mudali title. Agamudaiyar, a caste belonging to the Mukkulathor community who generally use Thevar as their surname also use the Mudaliar surname. "Kallarum, Maravarum, Agamudaiyarum mella mella vanthu vellalar anaarkal"- so goes the saying in Tamil.
Various Religions that used Mudaliar title in historical times
People from all castes were awarded this title by the kings. Many Brahmins, Warriors, Poets and Sages were awarded this title in various countries. Even Jews in kerala were awarded this title in 1215 AD by the Maharajah of Cochin, according to the book by Si. Pi. Acyutamēnōn . In the 17th century a leading Muslim trader Marakkayar was given a brief description of various castes using
Tondaimandala Kondaikatti Vellalar
Tradition suggests that this group were the first Vellalar groups that were settled in Tondaimandalam by Adondai Chakravarti after overthrowing the Kurumbar sovereignty. Adondai Chakravarti is described in various ways: a) as a lieutenant in the Chola empire, b) as the son of ancient Chola King Kokkili and a Naga princess, c) as the illegitimate son of Rajendra Kulotunga Chola I and a palace attendant, d) son of Karikala Chola. This claim appears blurred due to the ambiguous identity of Adondai Chakravarti and the time of such settlement. There are conflicting sources, some that say, the settlement was in 7th or 8th century AD and others that say that it was much later in 11th or 12th century AD. Nevertheless, this settlement is much later than Karikala Chola's settlement of Tondaimandalam. This Vellalar group seems to have been the most successful group during British times. There were many Mirasidars and Zamindars belonging to this group. They are mainly concentrated in Madras and Chingleput district only. Their mother tongue is Tamil.
Tondaimandala Saiva Vellalar
The Tondaimandala Saiva Vellala Mudaliars are forward-caste and are vegetarians. They are the original homogeneous group of Mudaliyars who were settled in Tondaimandalam or Tondai Nadu in South India by Chola King, Karikala Chola. Karikala Chola annexed Thondai naadu and gave it to his son Athondai after whom the region is named after. They are feudal lords, major landowners in Thondaimandalam area which includes the present day areas of Chennai, Chengalpet, Kanchipuram, Vellore etc. A significant population of Thondaimandala Saiva Vellala Mudaliars have also migrated to other areas such as Madurai, Tirunelveli etc. Dalawai Ariyanatha Mudaliar who is regarded as the founder of the Poligar system also settled some of them in areas outside of Thondaimandalam. They are endogamous and inter-marriage with other Mudaliars is quite rare. Their mother tongue is Tamil . Some of the Tamils in Ceylon also trace their lineage to this group some of whom had become saints called Nayanars. The book: The Tamils in Early Ceylon By C. Sivaratnam traces some of the Mudaliyars in Ceylon to Thaninayaka Mudaliyar (among other), a rich Saiva Vellala who emigrated to Ceylon from Tondaimandalam.
Agamudayar/Arcot/Thuluva Vellala
The Agam udayar actually belong to the Mukkulathor community, which also includes the Kallars and Maravars. These three communities together known as Mukkulathor generally use "Thevar" as their surname. But later the Agam udaiyars (the most upward community among the three) slowly migrated towards the northern part of Tamil Nadu, settled there, changed their caste name to Thuluva Vellala. So in reality Thuluva vellalar is just the renaming of Agam udayar and hence are classified as one by the Tamil Nadu government, India. So intermingling of on a large scale between two distinct communities is very unlikely and has no historical evidence. The Agam udaiyars changed their name to Thuluva Vellala. As early as 13th century, Agam udayars were using Mudaliar title. This inscription illustrates the accounts of the temple of Rajaraja-Isvaram-Udaiyar at Rajraja-Kulattur in Tiruvindalur-nadu, a subdivision of Rajraja-valanadu were audited by Kayiladamudaiyan alias Solakon-Pallavaraiyar, an agambadi-mudali of Solakon, between the 23rd and 25th [days of Adi]
Kerala Muthali/Mudali
Kerala Muthali (Mudali) belongs to various Mudaliar communities. They are predominantly found in the areas of Trivandrum and Palghat Districts of Kerala and Kanyakumari District of Tamil Nadu. They migrated to these places starting late 17th Century onwards for various purposes including Agriculture, Coconut Oil extraction, Coir Trade and as Specialized Fighters and Reliable Spies. They were given special preference by Royal Family of Travancore due to their cultural similarity and loyalty. This status resulted in furhter deepening their area of influence with in Travancore. During the British era many families came in to the influence of Christianity and became strong supporters and eventually embraced that religion. Unlike the Tamil Brahmins settled in various places of Kerala, Muthalis/Mudalis engage with marital relationships with Nairs, Chakravar, Sakravar (Kavathi) and those who are converted to Christianity but retaining Mudaliar identity. Kerala Muthalis still keep their separate identity even though they are a micro-minority caste in Kerala. Due to their linguistic and educational backwardness Kerala, Tamilnadu and Pondicherry states have categorized them as BCs. Gradually after independence and state reorganization, Kerala Muthalis have completely integrated with the Kerala Culture, but still consider Lord Muruga/Subramanya as their primary god of worship while most of the Kerala Hindus are devotees of Lord Vishnu.
Sri Lankan Mudaliyars
History of Jaffna has at least two or three clans from Thondaimandalam with Mudali surname. Irumarapum Thooya Thaninayaga Mudali from Seyyoor and Mannadukonda Mudali whose clan has been quoted even during famour poet Kambar's time. Please read Vaipava Malai and migration of people from Thondai Nadu to Jaffna and then write about Sri Lankan Mudaliars. It is not a British Phenomenon. Here is the direct quotation from a part of Kailaya Malai a historical book of Jaffna on the migration into Jaffna from Thondai Nadu. The other clans may come under this section or under Sri Lankan Vellalar section. The next was the Vellala of the family of him who shed over kamban a shower of gold for the work of Erezhupatu, whose country was Tondainade, who had a widespread name, who used to wear a lotus garland and whose name was Maanadukanda Mudali. He was made to reside at Irupalai.
The next was the Vellala of Seyur, who was as wealthy as Indra, and who never deviated from the path of visture. whose garland was of water lilies. Whose fame was great and whose paternal and maternal lines were matchless and pure and whose name was Taninayaga. He was made a chief of Neduntiva. See Sri Lankan Mudaliyars for the class of Mudaliyars created by the British administrators during 19th century Sri Lanka.
Sengunthar/Kaikolar
See main article at Sengunthar The Kaikolars also called as Sengunthar, are a large Tamil people in the states of Southern India[19]. Historically, there were seventy-two subdivisions (nadu or desams). Their name comes from the Tamil words "kai" (hand) and "kol" (shuttle used in looming or spear). They consider the different parts of the loom to represent various gods and sages. They are also known as Sengunthar, which means a red dagger in Tamil. During Chola rule Kaikolars served as soldiers and were called "Terinja kaikolar padai". (Terinja means "known" in Tamil and Padai means "regiment"), so "terinja-kaikolar padai" were the personal bodyguards. Kaikkolars were militarised during the Chola empire and formed a major part of the Chola army from 8th century to 13th century. There were no Kaikolar army before or after the Chola empire. Kaikkolar formed merchant groups and maintained a military unit to protect the merchants. They formed many regiments in the Chola army. Kaikolars were prominent members of Tamil society even during the 10th century AD during Chola rule. Smarakesarit-terinja-Kaikkolar and Vikramasingat-terinja-Kaikkolar derived their names from possible titles of Parantaka Udaiyar-Gandaradittatterinja-Kaikkolar must have been the name of a regiment called after king Gandaraditya, the father of Uttama-Chola. Singalantaka-terinda-Kaikkolar (a regiment named after Singalantaka i.e. Parntaka I) Danatonga-terinja-Kaikkola (regiment or group). The early writing of the record and the surname Danatunga of Paranataka I suggests its assignment to his reign. Muttavalperra seems to indicate some special honour or rank conferred on the regiment by the king.
Nanjil Mudali
Nanjil Mudali is another group of people who have Mudali surname. They belong to Nanjil nadu in Kanyakumari district.
Mudaliars of Bangalore
Mudaliars constitute a significant percentage of the population in South Bangalore (surrounding Ulsoor Lake, MG Road, High grounds). Many well-known buildings on MG Road & surrounding areas of Infantry Road and Kamaraj Road are still owned by Mudaliars (e.g - Gangaram's, Vimal Chambers). The famous "Attara Kachheri" or the red court house that stands opposite of Vidhana Sauda was built by Rai Bahadur Arcot Narayansamy Mudaliar. Palatial homes surrounding Windsor Manor (5 star hotel) are even today owned & inhabited by affluent Mudaliar families. The Bangalore Exhibition is usually conducted on the RBANMS grounds in Ulsoor which is owned by Rai Bahadur Arcot Narrainswamy Mudaliar trust. The trust has several schools and colleges affiliated to it.
Gatti mudalis of Taramangalam
REDIRECT Gatti Mudalis
Notable Mudaliars
Saints
Vaayilar Nayanar: One of the 63 Saivite Nayanars
Kings & Lords
Thalavai Ariyanadha Mudaliyar - Prime Minister of Viswanatha Nayak
Kanthappa mudaliar - land lord, ruled an island under ariya kings government
Pachaiyappa Mudaliar - 18th century dubash of Madras. His name is associated with Pachaiyappa's College.
Mudaliar
Mudaliar also Mudaliyar, Mudali and Moodley is a title used by Tamil castes. It is derived from the honorary title Mudali meaning a person of first rank in in the Tamil language which was bestowed upon top-ranking bureaucratic officials and army officers in medieval South India[1]. The surname is generally prevalent among Indian Tamils and the Tamil diaspora though it is also used in other parts of South India.
Etymolgy
The word Mudaliar means first citizens or first ones and is used to denote a Vellalar subcaste. The caste currently falls under a Backward Caste classification. The word Mudali was also used to refer to a position held in a Nakarattar firm as it applies to other non-Vellalar castes. It has been recorded that in the Nayak period, titles such as "Pillai" or "Mudali" might have also been used by Brahmins.
History
Karikalarikala divided Thondaimandalam into 24 Kottams and parcelled it out to the Vellala Chiefs, awarding them the title Mudali or Mudaliyar literally meaning The first citizens or first ones after his son Athondai had won the battle against Kurumbars.
Some of the Mudali clans of Thondaimandalam migrated to Sri Lanka during the period of medieval poet Kambar. For example, some of the Tamils in Ceylon trace their lineage to this group some of whom had become saints called Nayanars. The book: The Tamils in Early Ceylon By C. Sivaratnam traces some of the Mudaliyars in Ceylon to Thaninayaka Mudaliyar (among other), a rich Saiva Velalar who emigrated to Ceylon from Tondaimandalam
Maanadukanda Mudali, a Vellala king of Thondai Nadu had shed over kamban a shower of gold for his work of Erezhupatu, a literary work praising agriculture. Taninayaga, a Vellala of Seyur was made the chief of Neduntiva.
There have been other accounts like for example in the 17th century a leading Muslim trader Marakkayar was given the title Mudali Pillai by the Nayak king of Madurai.
Rajah of Cochin was also awarded Mudali title according to the book "Jews in India" by Thomas A. Timberg.
Castes such as Agamudayars also had used Mudali title from historical times as they had served in the regiments.
The usage of the title is prevalent, though to a lesser extent, among Desigar, Chozhia Vellalar and Karaiyar.
Castes with Mudaliar title
Mudaliar was used to represent a Vellala subcaste and was also used as a surname of the people belonging to various castes or as a caste title.
The following castes using the Mudaliar title are classified as Forward castes by the Government of Tamil Nadu
Thondaimandala Saiva Vellalar
The Thondaimandala Mudaliar or Thondaimandala Saiva Vellalar are a high ranking caste in the state of Tamil Nadu, India[18]. They are the original homogeneous group of Mudaliars who were settled in Thondaimandalam or Thondai Nadu in South India by Chola King, Karikala Chola[7][19][20][21]. When Karikala Chola annexed Thondai nadu and gave it to his son Athondai, he divided Thondaimandalam into 24 Kottams and parcelled it out to the Vellala Chiefs, awarding them the title Mudali or Mudaliyar literally meaning The first citizens or first ones. They are feudal lords and major landowners in the Thondaimandalam area which includes the present day areas of Chennai, Chengalpet, Kanchipuram, and Vellore[7]. A significant population of Thondaimandala Saiva Vellala Mudaliars have also migrated to other areas such as Madurai and Tirunelveli. Dalavoy Ariyanatha Mudaliar, the Velala General of Viswanatha Nayak also settled some of them in areas outside of Thondaimandalam. They are endogamous and inter-marriage with other Mudaliars is quite rare. Their mother tongue is Tamil . They have a long history of ardent Saiva devotees called Nayanmars. Sekkizhar, the author of the Tamil epic Periyapuranam hailed from this community.
Thondaimandala Kondaikatti Vellalar
Tradition suggests that this group were the first Vellalar groups that were settled in Thondaimandalam by Adondai Chakravarti after overthrowing the Kurumbar sovereignty. Adondai Chakravarti is described in various ways: a) as a lieutenant in the Chola empire, b) as the son of ancient Chola King Kokkili and a Naga princess, c) as the illegitimate son of Rajendra Kulotunga Chola I and a palace attendant, d) son of Karikala Chola. This claim appears blurred due to the ambiguous identity of Athondai Chakravarti and the time of such settlement. There are conflicting sources, some that say, the settlement was in 7th or 8th century AD and others that say that it was much later in 11th or 12th century AD. Nevertheless, this settlement is much later than Karikala Chola's settlement of Tondaimandalam. There were many Mirasidars and Zamindars belonging to this group. They are mainly concentrated in Chennai, Kanchipuram and Vellore districts.
The following castes using the Mudaliar title are classified as Backward castes by the Government of Tamil Nadu,
Agamudaiya Mudaliar
See the main article at Agamudaya Mudaliar
Agamudaya Mudaliar were using the Mudaliar title as early as the 13th century. One Kayiladamudaiyan alias Solakon-Pallavaraiyar from Kulattur in Tiruvindalur nadu is said to have held the office of Mudali in the 13th century. Their presence is significant in the Northern districts of Tamil Nadu.
Arcot, Thuluva Vellalar
See the main article at Thuluva Vellalar
Thuluva Vellalar or Tuluva or Tulumar is a sub-caste of Vellalars and were immigrants from the Tulunad, a part of the modern district of South Canara. A King named Athondai Chakravarthy had brought down the people of Thuluva Vellalar to the present day Thondaimandalam of Tamil Nadu. Athondai Chakravarthy had established his rule over Northern Tamil Nadu after winning the battle over the Kurumbar. This is the reason that part of North Tamil Nadu was named as Thondaimandalam, named after this victorious king. It has also been noted that Athondai Chakravarthy had brought Vellalars from Srisailam to settle down at Thondaimandalam.
Kerala Muthali/Mudali
Kerala Muthali (Mudali) belongs to various Mudaliar communities. They are predominantly found in the Trivandrum and Palghat Districts of Kerala and Kanyakumari District of Tamil Nadu. They migrated to these places in the late 17th Century onwards for various purposes including Agriculture, coconut oil extraction, coir Trade and as specialized fighters and reliable spies. They were given special preference by the royal family of Travancore due to their cultural similarity and loyalty. This status resulted in further deepening their area of influence within Travancore. During the British era, many families embraced Christianity. Unlike the Tamil Brahmins settled in various places of Kerala, Muthalis/Mudalis marry Nairs, Chakravar, Sakravar and those who are converted to Christianity but retain Mudaliar identity. Kerala Muthalis still keep their separate identity even though they are a micro-minority caste in Kerala. Due to their linguistic and educational backwardness Kerala, Tamilnadu and Pondicherry states have categorized them as BCs. Gradually after independence and state reorganization, Kerala Muthalis have completely integrated with the Kerala Culture, but still consider Lord Muruga/Subramanya as their primary god of worship while most of the Kerala Hindus are devotees of Lord Vishnu.
Alienation from Travancore Royal family begun with Swathi Thirunal's acceptance of Thanjavoor Sugandhavalli alias Sugandha Parvathi Bhai as his wife. His first wife Thiruvattar Amma Veettil Paanapillai Ayikutti Narayani Pillai was belonging to a powerful Nair family from Central Travancore. After Swathi Thirunal's mysterious death at an early age of 33, the Kerala Muthali community faced various threats. Then British resident, General Cullen's timely involvement helped to avert a great backlash on the community. The South Travancore Keralamuthali Samajam is the umbrella organisation currently working for the cause of the community.
Nanjil Mudali
Nanjil Mudali is another group of people who have the Mudali surname. They belong to Nanjil Nadu in Kanyakumari district.
Senguntha Mudaliyar
See the main article at Sengunthar
Kaikolar or Sengunthar are a large Tamil people in the states of Southern India. Historically, there were seventy-two subdivisions (nadu or desams). Their name comes from the Tamil words "kai" (hand) and "kol" (shuttle used in looming or spear). They consider the different parts of the loom to represent various gods and sages. They are also known as Sengunthar, which means a red dagger in Tamil.
During Chola rule Kaikolars served as soldiers and were called "Terinja kaikolar padai". (Terinja means "known" in Tamil and Padai means "regiment"), so "terinja-kaikolar padai" were the personal bodyguards. Kaikkolars were militarised during the Chola empire and formed many regiments in the Chola army from 8th century to 13th century. Kaikolars were prominent members of Tamil society even during the 10th century AD during Chola rule.[32] Smarakesarit-terinja-Kaikkolar and Vikramasingat-terinja-Kaikkolar derived their names from possible titles of Parantaka Udaiyar-Gandaradittatterinja-Kaikkolar[8] must have been the name of a regiment called after king Gandaraditya, the father of Uttama-Chola. Singalantaka-terinda-Kaikkolar (a regiment named after Singalantaka i.e. Parntaka I) Danatonga-terinja-Kaikkola (regiment or group). The early writing of the record and the surname Danatunga of Paranataka I suggests its assignment to his reign. Muttavalperra seems to indicate some special honour or rank conferred on the regiment by the king.
Sri Lankan Mudaliyars
The book: The Tamils in Early Ceylon By C. Sivaratnam traces some of the Mudaliyars in Ceylon to Thaninayaka Mudaliyar (among other), a rich Saiva Vellala who emigrated to Ceylon from Tondaimandalam Jaffna has two or three clans from Thondaimandalam with the Mudali surname. Irumarapum Thooya Thaninayaga Mudali from Seyyoor and Mannadukonda Mudali whose clan has been quoted even during famour poet Kambar's time. Here is the direct quotation from Kailaya Malai, a historical book of Jaffna on the migration into Jaffna from Thondai Nadu. The other clans may come under this section or under Sri Lankan Vellalar section.
The next was the Vellala of the family of him who shed over kamban a shower of gold for the work of Erezhupatu, whose country was Tondainade, who had a widespread name, who used to wear a lotus garland and whose name was Maanadukanda Mudali. He was made to reside at Irupalai. The next was the Vellala of Seyur, who was as wealthy as Indra, and who never deviated from the path of visture. whose garland was of water lilies. Whose fame was great and whose paternal and maternal lines were matchless and pure and whose name was Taninayaga. He was made a chief of Neduntiva.
See Sri Lankan Mudaliyars for the class of Mudaliyars created by the British administrators during 19th century Sri Lanka.
Thondaimandala Mudaliars’ Community
Thondaimandala Mudaliars are the natives of Tamilnadu, from time immemorial. This community with rich heritage, traditions and civilization and known for their honesty, intelligence, valour, loyalty and administrative ability were occupying high positions like ministers, army chiefs, regional rulers etc. in various southern kingdoms.
“ Thondaimandala mudaliars” are part of “saiva-velalers” community spread over the entire length and breadth of Tamilnadu. “Saiva-velalars”, were called, as such, since they were pure-vegetarians and mostly engaged in farming activities. “Pattinapalai”, one of the oldest Tamil classic sangam literature states that this “saiva-velalar community known for their piousness, honesty and philanthropy excelled in farming and trading”.
Saiva-velalars were called by different names in different places. In Thondaimandalam, they were called “Mudaliars”. In some places they were called “Saiva-Pillaimars” and “Karkarthars”. In some places, they were also called “Chettiars” as they were engaged in business, particularly in jewellery trade. But one common fact is that they are all pure-vegetarians and share common beliefs, customs and traditions. This view is supported by the fact that there are a number of religious mutts in Tamilnadu like “Kanchipuram thondaimandala adhinam” “Dharma-puram adhinam”, “Thiruvaadudurai adhinam”, “Thirugnanasambandar swamigal adhinam” etc. whose “Matathipathis”are drawn from these communities.
It is also a fact that , even to-day, in most places, they have common burial ground exclusively for these saiva-velalars community and owned and managed by respective “Mudaliar-Pillaimar Sangams”. Also for any functions in their families like marriage etc. all members from these communities are invariably invited.
The legendary great king “Karikal-cholan” of “Chola- dynasty” had two sons. He divided his kingdom into two and gave the northern part including “Kanchipuram”region to second son named “Aathondai Chakravarthi”. This region has come to be called as “Thondai-mandalam”, named after the founder-emperor. Aathondai chakravarthy has divided his kingdom into 24 divisions (kottams) and appointed members from ‘Saiva-velalars” community as “rulers” of these regions or “kottams”, under his empire.
Chola king Karikal Cholan has awarded the title of “Mudaliars” (meaning muthanmai (first) citizens) to these community members. Since then we are called as “Thondaimandala Mudaliars”.
These community members had the privilege of handing over the crown at the time of coronation ceremony (mudi-sootu vizha) of the kings, religious heads etc. This fact can be seen from old tamil classical literature “Thirukkaivazhakkam” which states “mangaiyoru bhagarkum, madhavarkum, mannavarkum thunga mudiyai sootumkai (the hands that handover the crown to kings/religious heads at the time of coronation ceremony)”.
In the great tamil classical literature “Kamba-ramayana”, Kavi-chakravarthy Kambar has stated that “the great sage Vashista took the crown from ancestors of Vallal Sadaiappa Mudaliar and crowned the king Rama” (“Vennaiyur Sadayan thangal marabulore kodukka-vangi Vasittaney punainthan mauli”).
Our community had very unique names of addressing their relations. Lady members were respectfully addressed as “anni” by all other community members. Sisters-in-law (elder brother’s wife) were addressed as “anniyar” and sisters-in-law (one’s husband’s sisters) were addressed as “aththathai or aththachi”. Brother-in-law (sister’s husband) is addressed as “aththan”. It is of interest to note that lady members of Mysore royal family are addressed as “anni”.
It is believed that one “Ekambavanan” of our community from “Aamoor” once ruled great “Magatha empire”. From “Kanchipuranam”, it is learnt that once a member of “velalar” community was elected to be the king in “Thirukanchinadu”. It will be of interest to note that even to-day, in our marriage ceremony, father-in-law ties “pattam” (meaning crown) on the fore-head of the bride.
“Sekkizhar” the legendary author of yet another great classic Tamil literature “Peria-puranam” who was also a reputed prime-minister of chola kingdom hailed from our community from Kuntrathur.
In 15th century “Ariyanatha Mudaliar” from our community from a tiny village named “Maipaedu” near Kanchipuram was a minister in the great Vijayanagar empire. In the year 1564 AD, after the “Thalikottai war”, Dalawai Ariyanatha mudaliar was deputed to “Pandiya-nadu” to assist “King Viswanatha Nayakkar”. Dalawai Ariyanatha Mudaliar ably assisted the king from 1559 to 1600 AD. It was he who divided the kingdom into 72 subdivisions called “ Palaiyams” and evolved a stable and good administration. He has appointed few of our community members to rule these palayams. “Aayiramkal (thousand pillared) Mantapam” in the famous “Meenakshi Temple” was constructed by him in 1569. At the entrance of the Mandapam , the statue of Dalawai Ariyanatha Mudaliar on horse-back can be seen.
Maavai kumaraswamy Mudaliar administered the 3 districts of Madurai, Tirunelveli, and Trichy from 1688 (kollam calendar(kc) 863) to 1700 (kc875) . His son-in-law “Aarai Aagappa mudaliar” administered these areas from 1701 (kc876) to 1726 (kc 911). Since Aarai Alagappa Mudaliar had no children, he handed over the authority to his sister’s son-in-law “Dalawai Kumaraswamy Mudaliar” whose direct descendants are even to day enjoy the title of “Dalawai”.
British govt. in appreciation of “Dalawai Kumaraswamy Mudaliar” (son of Dalawai Thirumaliappan Mudaliar and granson of above Dalawai Kumaraswamy Mudaliar) able Administrative skill, awarded him “Medai-Dalawai”title whose descendants also enjoy this “Medai-Dalawai” title even to-day.
We, as a member of Thondai-mandala Mudaliars community can rightfully feel proud that the following great personalities were from our own community and they should be taken as role-models by the present and future generation members to achieve greatness in whatever they do and bring honours to our community :-
In the year 1916, it was felt by our community members that we should have “Kodi-vazhi Jabitha” (community tree) of our community. Under the guidance of Mr. K.S.Ammaiappa Mudaliar of “Kidarakkulam” village, our members collected the family tree details of each gothra and the first edition of the “Kodi-vazhi Jabitha” was published in March, 1919.
Though Thondaimandala Mudaliars were living in various parts of Tamilnadu particularly in Madurai, Tirunelveli, Ramnad, Tanjore, Kanchipuram, Chenglepattu,Trichy, Salem, Coimbatore districts etc., and marriages between them regularly taking place as can be seen from the kodi-vazhi list where it is mentioned in a number of marriage alliances that “spouse from “sola-desam”, positively, due to lack of communication and transportation facilities, this kodivazhi-jabitha has included the community members mainly from Tirunelveli, Ramnad, Madurai district. This kodi-vazhi jabitha was up-dated and 2nd edition published in the year 1933 by the dedicated efforts of Alwarkurichi Melappannai Mr. M.P.S. Duraisamy Mudaliar, Vellakal District Munsif Mr. V.T. Palaniappan Mudaliar and Edakal village-munsif Mr.A.Subramaniam Mudaliar.
All efforts made by some of our community members after 1933 from time to time did not succeed for some reasons or other and therefore all the members born in our community after 1933 are not included in our kodi-vazhi jabitha.
Many of our community members sincerely felt that we must continue the great work, our elders had started and update this kodivazhi jabitha as on date and pass on the benefit of having our family tree and community tree continuously and without any break to our future generations.
It was also sincerely felt by our members that when our predecessors could achieve this great work of initiating and publishing community kodivazhi jabitha covering more than 500 years when printing, communication and transportation facilities required so vital, in publishing such book were not-available, we have no reason in not continuing this work when we are living in the world which has now effectively become a “global-village” due to breakthrough made particularly in electronic field enabling availability of everything at finger-tips, just a mouse-click away !
Most of our community members also felt the need of having one such “kodi-vazhi jabitha” covering the entire community living not only in whole of Tamilnadu but also living all over the world. Such kodivazhi jabitha will be found more useful by present as well as future generations particularly for marriage alliances. This will also benefit our youngsters for getting guidance in further education and employment from our well-placed community members.
The kodi-vazhi jabitha based on available data as on date, is made available to all our community members through this web-site, which you would love to browse and feel proud to be a member of our community.
We have published a master-list of all gothras with details of gothra’s moola-purushas and their kula-deivams (family diety). In this gothra-master, we have also included a number of gothra-names with their native places though we have no community members details for these gothras.
We have also published master list of our members right from their moola-prushas in the Kodivali-master which contains the following details , gothra-wise :-
1) Gid - each gothra has been given a unique identification code in two letters.
( for e.g “Araiyur Nerilaiar gothram is codified as “AA”). For members who do not know their Gothra Name, “Shiva gothra or Vishnu gothra” can be adopted by the members, based on their kula- deivams. |
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9 Responses to “சாதி பேசலாமா?”
நீங்கள் சாதியைப்பற்றிச் சொல்லியிருப்பது தர்க்கபூர்வமாகவே இருக்கிறது. [ஆனால் சில நண்பர்களிடம் விவாதித்தேன். அவர்களுக்கு உன்னதமாக்கல் என்று நீங்கள் சொல்லியிருப்பது என்ன என்றே புரியவில்லை. அப்படி புரியாதவர்கள் என்ன செய்கிறார்கள் என்றால் உதிரி வரிகளை எடுத்துக்கொண்டு 'அறிவுபூர்வமாக' விவாதிக்க ஆரம்பித்து வழக்கமான வாய்ப்பாடுகளுக்கு வந்து சேர்கிறார்கள்] ஆனால் என் நண்பர்களிடம் உள்ள விவாதத்திலே எல்லாரும் கேட்ட கேள்வி இதுதான். அதவாது இந்த மாதிரி சாதி அடையாளத்தை தலித்துக்கள் சொல்வார்களா என்பதுதான். நீங்கள் என்ன நினைக்கிறீர்கள்?
செல்வா
அன்புள்ள செல்வா,
தமிழ் இணையப்பரப்பில் மிகப்பெரும்பான்மையினருக்கு ஒரு கருத்தை ஒட்டுமொத்தமாக எதிர்கொள்ள பயிற்சி இல்லை என்பதும் ஆனால் எதையாவது சொல்ல முனைவார்கள் என்பதும் எனக்கு புதியதல்ல.
தலித் சாதிகளைப்பற்றிய பழக்கமே இல்லாமல் உயர்சாதியினர் உதிரித்தாள்களில் இருந்து உருவாக்கிக்கொண்ட ‘முற்போக்கு’ ச் சித்திரமே அவர்கள் தங்கள் சாதிகளைப்பற்றி இழிவாக நினைக்கிறார்கள், அந்த அடையாளங்களை உதற முனைகிறார்கள் என்பது. அது உண்மை அல்ல. தமிழகத்து தலித் சாதியினர்தான் தங்கள் சாதியடையாளத்தின் தனித்துவம், பாரம்பரியம் குறித்து மிக அதிகமான பக்கங்கள் எழுதியிருக்கிறார்கள் – அயோத்திதாச பண்டிதர் முதல் குருசாமி சித்தர் வரை.
நேர் பழக்கத்தில் மிக எளிதாக ஒன்றைக் காணலாம். எந்த சாதியினரும் தங்கள் சுய அடையாளமாக உள்ள சாதிப்பின்புலத்தை உதற தயாராக இல்லை. அந்த சாதிமீது ஏற்றப்பட்டுள்ள ஏற்றதாழ்வே அவர்களின் பிரச்சினை. எந்த அடித்தட்டுப்படிநிலையில் இருந்தாலும் மக்களுக்கு அவர்களின் சாதி பெருமிதமளிப்பதாகவே உள்ளது. கீழ்ப்படிநிலைகளில் உள்ள சாதியின் சுய அடையாளமீட்பும் பெருமிதமுமே இந்த 50 வருடங்களில் நடந்த மிகப்பெரிய கலாச்சார நடவடிக்கை. சாதி ஒழிப்பு முற்போக்கெல்லாம் அதே சாதியநோக்குள்ளவர்கள் பொதுவான வெளியில் செய்துகொள்ளும் பாவனை மட்டுமே
எளிய மக்களைப்பொறுத்தவரை எந்த ‘முற்போக்குப் பிரச்சாரமும் சாதியைக் கைவிடும்படி அவர்களைச் செய்ய முடியாது. உயர்த்தளச் சாதியினர் நவீனமயமாகி சாதியை கைவிடுவதாக ஒரு நிலைபாடு எடுப்பதை பார்க்கலாம். கீழ்த்தளச் சாதியினர் அதைக்கூடச் செய்வதில்லை. அந்த நேரடி உண்மையில் இருந்தே நான் இந்த சிந்தனைகளை அடைகிறேன்.
சாதி பற்றி சுந்தரராமசாமி / நித்யா / ஆற்றூர் ஆகியோரின் கருத்துக்கள் என்ன? இவைகளைத்தாங்கள் பகிர்ந்து கொண்டதாக நினைவு இல்லை. குறிப்பாக, நித்யாவின் ஆளுமை சாதியை எதிர்கொண்ட விதம் ப்ற்றித்தெரிய ஆவலாக உள்ளது
சாதியை வைத்து பகடிசெய்வதை என்னால் ஏற்றுக்கொள்ளவே முடிவதில்லை. அது சரியல்ல என்றுதான் நினைக்கிறேன்.நகைச்சுவை மூலம் மனவருத்தம் அதிகரிக்கும் என்பதுதான் என் எண்ணம். எப்படி நல்ல நிலைமைஉருவாகும் என்று சொல்கிறீர்கள்?
குமாரசாமி
அன்புள்ள குமாரசாமி
ஓர் உதாரணம். ஒருபெண்ணிடம் நீங்கள் காதலைச் சொல்கிறீர்கள். அவள் மறுத்து விடுகிறாள். அதன்பின்னரும் அவளைச் சந்திக்கவேண்டும், சேர்ந்து பணியாற்ற வேண்டும். இது ஒரு சங்கடமான நிலையை உருவாக்குகிறது இல்லையா? அதை மூன்று வழிகளில் எதிர்கொள்ளலாம். ஒன்று, முகத்தை திருப்பிக்கொள்ளலாம். இரண்டு அபப்டி ஒன்று நிகழாத மாதிரி மேலே பழகலாம். மூன்று அந்த நிகழ்ச்சியை இருவரும் சேர்ந்து பகடிசெய்து நகைச்சுவையாக ஆக்கலாம். எது மேல்? [சமீபத்தில் அலுவலக நண்பருக்கு அளித்த 'டிப்ஸ்' இது] வரலாறு அளிக்கும் சங்கடமான நிலைமைகளை மனிதர்கள் நகைச்சுவையை கொண்டே சமாளிக்கிறார்கள். அதுவே நிரூபிக்கப்பட்ட வழி
ஜெ
அவர்களுக்கு அது உள்ளூர ஒரு சிக்கலாகவே இருந்திருக்கிறது. சுரா எப்போதும் பிறரால் பிராமணராகவே பார்க்கப்பட்டார். நித்யா ஈழவராகவும். அவர்கள் அது அல்ல என அவர்களுக்கு தெரியும். ஆகவே அவர்கள் எப்போதும் எரிச்சல் கொண்டார்கள். ஆனால் அதை அவர்கள் மறைத்துக்கொள்ள முயன்றார்கள்.
ஆற்றூர் அப்படி அல்ல. அவர் தனிவாழ்வின் எல்லாதளங்களிலும் சாதி கடந்த மனிதர். ஆகவே சாதியை இயல்பான ஒரு நகைச்சுவை மூலம் கடந்துசெல்லக்கூடியவர். தனிவாழ்வில் சாதியைக் கடக்க முடிந்தவர்களால் மட்டுமே அதை நோக்கிச் சிரிக்க முடியும்
சாதியை என்ன செய்வது என்று குழம்பும் படித்த, சுதந்திர சிந்தனையுள்ள நகர்ப்புற இளைஞர்களுக்கும் சரி, சாதியை வைத்தே தனது வாழ்வின் சகல விஷயங்களையும் தீர்மானிக்கும் பண்ணைச் சமுதாய மனநிலையில் உள்ளவர்களுக்கும் சரி – எல்லாரையுமே சிந்திக்கத் தூண்டக் கூடிய கட்டுரை. இது உங்கள் வலைப்பதிவில் மட்டுமல்ல, தமிழகத்தின் பிரபல பத்திரிகைகளில் வரவேண்டும்.
சாதித்தூய்மை பற்றி நீங்கள் சொல்வது போன்றே இன்னொரு பிரபல சிந்தனையாளரும் கூறியிருக்கிறார் -
After all, there is throughout this world so far as man is concerned but a single race, the human race, kept alive by one common blood, the human blood. All other talk is at best provisional, a makeshift and only relatively true. Nature is constantly trying to overthrow the artificial barriers you raise between race and race. To try to prevent the commingling of blood is to build on sand. Sexual attraction has proved more powerful than all the commands of all the prophets put together. Even as it is, not even the aborigines of the Andamans are without some sprinkling of the so-called Aryan blood in their veins and vice-versa. Truly speaking all that one can claim is that one has the blood of all mankind in one’s veins. The fundamental unity of man from pole to pole is true, all else only relatively so.
சொன்னது வீர சாவர்க்கர், தமது புகழ்பெற்ற “இந்துத்துவம்” என்ற நூலில்.
அன்புடன்,
ஜடாயு
–
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ஓர் பொது உரையாடல்வெளியில் அவ்வாறு சாதியைச் சொல்லிக்கொள்வது பொதுவாக சமூகத்தின் உயர்படிகளில் உள்ள சாதிகளுக்கே சாத்தியமாகிறது. வேடிக்கைக்காக இருந்தாலும்கூட. மற்றவர்கள் சொல்லிக்கொள்ள விரும்ப மாட்டார்கள்.
இந்த தாழ்வு மனப்பான்மையை பட்டியலிடப்பட்ட சாதியை சார்ந்தவர்கள் விட வேண்டும். பொது உரையாடல்களில் பெருமையாகவே சாதியை சொல்ல வேண்டும்.
லல்லோ பிரசாடும் , மாயாவதியும் இந்த விசயத்தில் பாராட்டப் பட வேண்டியவர்கள். லல்லு எப்போதும் தான் ஒரு யாதவ ஜாதியை சார்ந்தவர் என்று சொல்ல சங்கோஜப் பட மாட்டார்.
//நம் இன்றைய மனோபாவத்தை எடுத்துக்கொள்ளுங்கள். உதாரணத்துக்கு சாதி மனோநிலை. சாதியில்லை என்று ஒரு வெளிமொழியைப் பேசுகிறோம். வீட்டுக்குள் நுழைந்தவுடன் நமக்குள் ஓர் உள்மொழி உருவாகி, நம் உறவினர், குடும்பத்தவர், அக்கம்பக்கத்தவர் என்று அந்த மௌனமான இன்னொரு மொழிமூலம் பேசுகிறோம். இப்போது உங்களுக்குத் தெரியும், எந்த மொழி ஆற்றலுடையதென்று. நம் உள்மொழிதான். அதனால்தான் நம் குடும்பங்களில் இருந்து கல்லூரிக்குப் போகும் பிள்ளைகள் சக மாணவனின் சாதியை ரகசியமாய் அல்லது வெளிப்படையாய்த் தெரிந்து அதற்கேற்ப நடக்கும் ஓர் வாழ்க்கையைத் தொடர்கிறார்கள். ஆக இரட்டைமொழி, இரட்டை வாழ்க்கை, இரட்டை உணர்த்துமுறை ஒரே கணத்தின், இரண்டு முகங்கள். இதில் ஒரு முகம் உண்மையென்றும் இன்னொரு முகம் போலி என்றும்கூடக் கூற முடியாது. சாதி முற்றாய் மறையும்வரை இரண்டு முகங்களும் உண்மைகள். இப்போது நம் சமூகத்தின் சிக்கலின் ஆழம் புரியும். ஒரு சந்தர்ப்பத்தில் நாம் இரு வரலாறுகளில் வாழ்கிறோம். மேற்கத்திய சமூகவியலோ வரலாற்றியலோ மானுடவியலோ இலக்கியமுறையோ இந்தச்சிக்கலான சமூகத்தைப் புரிந்துகொள்ள முடியாது. நமக்கான வேறுபட்ட சமூக விஞ்ஞானங்கள் வேண்டும்.//
அன்புடன்
வெங்கட்ரமணன்
/* சாதிக்கு இரு முகங்கள். ஒன்று அது ஓர் மரபடையாளம். */
முழுக்க உண்மை. கொங்கு வேளாளர்கள் என்பதை நான் சாதியாக பார்ப்பதில்லை. ‘விவசாயிகள்’ என்றே பார்க்கிறேன். உணவுப்பொருட்களை தயாரிப்பதில் தேர்ந்தவர்கள் மற்றும் அதனால் பெருமிதம் கொண்டவர்கள் என்றே பார்க்கிறேன். நம்முடைய பல பழக்க வழக்கங்கள் திருவிழாக்கள் போன்றவை அந்த வாழ்க்கை முறையினால் செய்கின்ற வேலையினால் ஏற்படுத்திய தாக்கங்களை காணலாம். உடம்புக்கு வலு சேர்க்கிற அதே நேரம் தீமை செய்யாத (உப்பு உரைப்பு குறைவான) அவர்களது உணவுப்பழக்கம் என் சாதியில் இல்லையே என்று நினைக்கிறேன்.
நீங்கள் சொல்லுகிர நையாண்டி மூலம் சாதியை கடப்பது சாத்தியமே. 10 ஆண்டுகளுக்கு முன்னர் கல்லூரியில் நண்பர்கள் ‘டேய் கவுண்டா’ என்றும் ‘ஐயிரே’ என்றும் அழைத்துக் கொண்டபோது அதில் பெருமிதமோ தாழ்வுணர்வோ ஏதுமில்லை. ஆனால் இதையே ‘தாழ்த்தப்பட்ட’ சாதியினரின் சாதியை குறிப்பிட்டு பேச முடியுமா என்றால் கடினம்தான். அச்சாதியினர் அவர்களாகவே தங்கள் சாதியை கூச்சமின்றி பொது வெளியில் சொல்லும்வரை அது அவர்களை புண்படுத்துமோ என்று விலகிதான் இருக்கவேண்டுமென நினைக்கிறேன்.
அதே சமயம் இந்த நகைச்சுவை திட்டமிட்ட மூர்க்கமாக மாறி இருப்பதையும் நாம் கவனிக்கவேண்டும். உதாரணமாக நமது கலைப் படைப்புகளில் பிராமணர்கள் கோமாளிகளாக சித்தரிக்கப்படுவது(பாக்யராஜ் படத்தில் வரும் ஐஸ் புரூட் ஐயர்). அவர்களை எப்படி வேண்டுமானாலும் காட்டலாம் கேட்க ஆளில்லை அல்லது கேட்டால் சாதிமறுப்பை சொல்லியே அவர்களை பயமுறுத்தலாம் என்பது. அதிலும் இரட்டை நிலை. தனிப்பட்ட முறையில் பழகும்போது பிராமணர்களிடம் மரியாதையோடு அல்லது சம நிலையோடு பழகுதல், அவர்களை பயன்படுத்திக்கொள்ளுதல்(புரோகிதத்துக்கு பூஜைக்கு அழைப்பது), பொதுத்தளத்தில் காழ்ப்புணர்ச்சி மற்றும் மூர்க்கமான நையாண்டியை வெளிப்படுத்துதல். இதனால் அவர்கள் தங்கள் சாதியை வெளிப்படுத்திக்கொள்ளலாமா கூடாத என்ற குழப்பமான நிலை உருவாகிறது.
எங்கேயோ ஆரம்பித்து எங்கேயோ முடித்துள்ளேன் என நினைக்கிறேன். சுருக்கமாக சாதிகளுக்குள் உள்ள ஏற்றத்தாழ்வுகளை ஒழித்தால் போதும் என்பதே என் நிலை. அதன் வரலாறும் பண்பாட்டு இலக்கிய கூறுகளும் முக்கியமானவை என்னும் தங்கள் கருத்து அனைவரும் உணரவேண்டியது.