Kongu vellalar history

GOUNDER HISTORY family story

Gounder (caste)
 Kongu Vellala Gounder
Total population

about 50,00,000
Regions with significant populations
Tamil Nadu, Karnataka, Kerala, Srilanka, Malaysia, Singapore,South Africa,USA,U.K
Languages
Tamil
Religions
Hinduism

Gounder is the name of the head in a system of decentralised panchayat administration used with various regional variations by distinct castes. The root word is Kavunda (கவுண்ட). This system gained political ascendancy during the greatest king of the Ganga dynasty, Durvinita. The posts of thevillage headmen were usually assumed by the warrior clans of the Kongu Nadu region and so fell to the ruling Gangakulam (ref:Kongudesa rajakkal). The Kongu Vellalar Mangala Vazhthu (மங்கள வாழ்த்து), sung by the Tamil poet and saint Kambar, also strengthens the claim as he blest the marrying couples as ones belonging to Gangakulam."கங்கா குலம் விளங்க கம்பர் சொன்ன" (ref:Mangala Vazhthu).Various other references like the Velalapuranam confirm the claim.The 'kadayezhu vallalkal'or the last seven benovalent rulers hail from the community.References to the community have been found in the Purananooru of the sangam age.
Contents
[hide]

* 1 Geographical spread
* 2 History
* 3 Political History
* 4 Religion and communal structure of the Gounders:
* 5 Royal houses and gotras:
* 6 Language of Gounders
* 7 The Modern caste:
* 8 Subgroups
* 9 Peculiar customs
* 10 Marriage customs
* 11 Kongu Vellalar Marriage
* 12 Notes

[edit] Geographical spread

The traditional Gounder belt is the area now known as Kongu Nadu, derived from Ganganadu (see Gangas) கங்க நாடு (ref:copper plates)(Gangeya in Sanskrit means: "the one descended from Ganga"). This areas now comprises the lower Kaveri catchment basin (after the loss of the upper basin to Kannada), consisting the following districts in the western part of Tamil Nadu: Erode, Coimbatore, Ooty, Karur(excluding Pettaivaithalai region),Dindigul (Palani,Oddanchattiram,Dindugul,Vedasandur and parts homogenous regions of Kodaikkanal taluk), Tiruchirapalli(Tottiyam,Turaiyur taluks and Musiri panchayat union), Salem, Namakkal, Dharmapuri, Krishnagiri,Vellore (Tiruppatur taluk) and Villupuram (Kalrayan taluk). These districts have a Gounder population somewhere between 50 and 80%, while a secondary population of anywhere between 2 and 10% can be found in the districts of Theni, Madurai, Villupuram, Perambalur, Thanjavur (all in Tamil Nadu), Palakkad (in Kerala), Kollegal, Mysore, Chamrajnagar, Kolar, Mandya, and Bangalore (all five in Karnataka).Modern days have seen the emigration of Gounders to Sri Lanka,South Africa,Malaysia,Singapore,U.S.A and theU.K in large numbers.

They adopted family planning very early, even before the Indian Government started advising small families. For the last 30 years 90% of their families do not have more than 2 children. Today one can see single child families in thousands of their families thereby might be credited as the only caste in India having reverse growth ratio.

[edit] History

The Gounders claim to be descendant from the ancient Kshatiriya Suriyavamsam (Solar dynasty) through the Gangakulam (preserved in names like Suriya Kangeyan and titles having Kangeyan).There are various theories on the origin of the Gangas.The famous Velala puranam traces the origin through Marapalan the son of river Ganga.The plates in Karnataka (esp Gummireddipura) trace them through sage Kanvayana or Jahnavya.This research paper traces the movement[1] Kanungo: Gangavamsa has spread all over India and the historians are completely silent about it. The kings of the Ganga dynasty had got their pedigree inscribed by their brahmin eulogists as well as the courtiers. In this regard, Dr. S.N. Rajaguru has given the following opinion:“Different royal dynasties, while narrating their genealogy, were eager to identity themselveswith the famous solar or lunar dynasties of the Puranas”. Dr. H. K. Mahatab and other historians have given similar opinions and have said that for this reason the genealogy available from these inscriptions do not tally with the historical facts. For all these reasons, we have to trace out the common men of the Ganga dynasty or Ganga community spread all over India and try to know their ancestry in order to unravel the mystery surrounding the origin of the Ganga dynasty. It can be asserted that the historical Ganga dynasty has evolved from among the common men of the Ganga dynasty or Ganga community. Hence this writer has made an humble attempt to discuss the family history of Ganga dynasty or Ganga community, while trying to establish the origin of the Ganga dynasty. A brief account of the Ganga dynasty available from the inscriptions engraved by the royal dynasties of Ganga community may be discussed. It is known from the inscription of Jainaguru Simhanandi, compiled by B. Lewis Rice that the forefathers of Ganga dynasty coming from Ayodhyapur under the leadership of Vishnugupta had initially settled at Ahichhatra located in the basin of the rivers Ganga and Yamuna. Later on they proceeded to Southern India in quest of new territory. Being advised by Jainaguru Simhanandi, Vishnugupta along with others came to Karnataka and established a new kingdom. According to this inscription the Ganga dynasties of Karnataka and Kalinga had come from Northern India. In the opinion of Dr. N. K. Sahu, both the western and eastern Ganga dynasty belong to one and the same dynasty and they came from North India in 5th century A.D. and established new kingdoms in Kalinga and Karnataka respectively. We cite here the views of B.Lewis. Rice on the above mentioned inscription of Jainaguru Simhanandi: “The origin of the Gangas is derived from Iksvaku and trace back to Ayodhyapura. Under Visnugupta the seat of government was moved to Ahichhatra, which, it is hinted, as Vijayapura. With the arrival of Dadiga and Madhava in the South, at Ganga-perur and the establishment of the Gangavadi kingdom in Mysore aided by Simhanandi, we seem to come to historical events.

It is known from the Vizagapattanam & Korni copperplate inscriptions16 of Chodaganga Dev that by 5th century A.D., eighty kings of the Ganga dynasty had ruled over Gangabadi of Kolahalpur. If one king had ruled at least for a period of twenty years, then these eighty kings would have ruled for about 1600 years. If we consider from this angle the Ganga dynasty had appeared 1600 years before 5th century A.D., which means their origin dates back to 11th century B.C. In this context we may mention that historians have agreed that the Mahabharata war was fought in 9th century B.C. This means the Ganga dynasty had appeared and achieved renown much before the events described in the epic Mahabharata. It has been noted above that Sevananda Bharati has established ancient Tamralipta or Modern Tamluk as the primary abode of the Ganga dynasty.

The Gola caste is an important branch of Go-oda or Gauda caste. The Golas have been divided into branches such as; kadu Gola, Puja Gola, Komi, Jami and Musti etc. They are the important inhabitants ofAndhra Pradesh, Orissa, Karnatak and Tamilnadu. The branches like Uduta, Idiga and Kuduga etc., reside in Southern India and they call themselves Gauda-Gounder.

It is clear from the facts stated in the Madalapanji and Korni copperplate inscription of Chodaganga Dev that the Gangas are the descendants of a king or an individual named Gangeya who belonged to the solar dynasty. While claiming his descent from some Gangeya in his Korni copperplate inscription, he has bidentified both the ancestors and descendants of Gangeya. But all these have been rejected by historians. However, Dr. Rajaguru, basing on the facts stated by Chodaganga Dev, has accepted Gangeya and the Gangas as belonging to solar dynasty.

Another website [www.jaintirths.com/general/ganga dynasty.htm] says, The Ganga dynasty came into existence in 2nd century AD after the name of its founder Gangeya or Gangadutt. Jain Acharya Simhanandi inspired his two disciples Daddigh and Madhav to establish their rule, which they did by constituting the territory of Gangawadi with Kolar as their capital. But actually Madhav Kongunivarma I was the first crowned king of this dynasty, who ruled for a long period during 189-250 AD Jainism was the national religion during his rule. King Durvinit Konguni of this dynasty was the disciple of famous grammarian Acharya Devanandi Pujyapad. Marasingh got victory over several powerful rulers and ruled gloriously. During his last days he became an ascetic. He died with Sallekhana in 974 AD at Bankapur in the feet of his Jain preceptor Ajitsen. The Ganga rulers built several Jain temples and established Jain institutions. [www.ourkarnataka.com/states/history/historyofkarnataka11.htm] says, The Ganga dynasty came into existence in 2nd century AD after the name of its founder Gangeya or Gangadutta. Jain Acharya Simhanandi inspired his two disciples Daddighaa and Madhava to establish their rule, which they did by constituting the territory of Gangawadi with Kolar as their capital. But actually Madhava Kongunivarma I was the first crowned king of this dynasty, who ruled for a long period during 189-250 AD Jainism was the national religion during his rule. King Durvinita Konguni of this dynasty was the disciple of famous grammarian Acharya Devanandi Pujyapad. Marasingh got victory over several powerful rulers and ruled gloriously. During his last days he became an ascetic. He died with Sallekhana in 974 AD at Bankapur in the feet of his Jain preceptor Ajitsena. The Ganga rulers built several Jain temples and established Jain institutions

The Gangas, like the Kadambas, rose to political eminence in the middle of the fourth century A.D., and ruled over the southern parts of Karnataka. Their political hegemony over what was called Gangavadi lasted for a long period of seven centuries. They played an interesting role in the dynastic politics of South India, in which figured many political heavyweights like the Pallavas, the Chalukyas of Badami, the Rashtrakutas and the Cholas.

The origin of the Gangas presents many problems. Some of the later inscriptions provide an account of a tradition which connects the Gangas with Ayodhyapura. Its ruler was Harischandra of the Ikshvaku family, whose daughter-in-law, Vijayamahadevi bathed in the river Ganga and gave birth to a son named Gangadatta, who became the progenitor of the Ganga family. Another version of this legend speaks of Puruvasu, the son of Yayati; the former is said to have propitiated the river Ganga and had a son by name Gangeya, whose descendants were called the Gangas. They are referred to as having ruled from Ahichchatrapura. The legend also has it that one of the descendants of the family by name Bhagadatta established his authority over Kalinga and became the founder of the Eastern Ganga Dynasty.

Another legend describes how the two Ikshvaku princes, Dadiga and Madhava, migrated to Gangaperur in the South, where they met a Jaina teacher Simhanandi who obtained for them a boon from the Goddess Padmavati, confirmed by the gift of a sword and the promise of a Kingdom. Madhava is supposed to have seized a sword and struck at a stone pillar to break it into two pieces. With the blessings and moral admonition of the preceptor Simhanandi, Madhava is said to have founded the Kingdom of Gangavadi with Nandagiri (Nandi Hills near Bangalore) as his stronghold and Kuvalala (Kolar) as the Capital. Robert Sewell, M. Arokiyaswamy and S. V. Vishwanatha are of the opinion that the Gangas belonged to the Kongudesa, and they contend that Perur was in the Coimbatore region.

ref: [www.intamm.com/history/jain.htm]

Jain Vestiges in Coimbatore District M. AROKIASWAMI, M.A., Ph.D.

COIMBATORE, the headquarter of the district which goes by its name in the State of Madras, is well-known to-day as the "Manchester of South India." There is perhaps not another place in the whole of this region to equal it not only in the numerous spinning and weaving mills it possesses but also in the general standard of wealth, health civilisation and culture. But few are interested in studying the history of this district and particularly the development of culture in this area. Of the era preceding the period of British occupation of the district, which began in 1799, particularly little or nothing is known.

In this paper I propose to make an enquiry into a subject which forms part of a larger whole, viz., the cultural development of the Coimbatore region in early times and the particular subject for enquiry here is an estimate of the Jain contribution to this quota. So many vestiges of Jainism are to be found in this district that there is no doubt about the great influence this religion must have exerted over the people of this region in early times. That it must have been much more than any one would suspect is certain. Names of places like seenapuram clearly remained one of the early jain influent over the region; while old jain shrines found in places like. Vijayamangalam, Tirumurthimalai and Karur bear an equally strong evidence to the same. A figure of the Jain Thrithankara is found in Tirumurthimalai; and a number of Jain beds are found to this day in Arunattarmalai in Karur Taluk while in Arasannamalai near Vijayamangalam the Neminatha temple has been now converted into a Vinayaka temple. Not only this. The district of Coimbatore in early times seems to have been the home of several Jain scholars, not the least of whom was the great Bavanandi, the author of the celebrated Tamil grammar, Nannul, who seems to have lived in the region of Vijayamangalam in Erode Taluk.

It is impossible for us to explain these vestiges unless we postulate a period of Jain glory in the district at some time during its sojourn in South India. The Kongadesarajakkal, a XVII century Tamil Mss., which has been recently edited by Mr. C. M. Ramachandran Chettiar, Advocate, Coimbatore, (Madras Govt, Oriental Series, VI, 1950) brings to light a set of seven rulers called Rattas (Rashtrakutas?) in this region during the period between 250 A.D. and 400 A.D. Many if not all of them are represented in this work as professors and strong supporters of Jainism. (Ibid., pp. 1-2). In the reign of the fourth ruler, Govindaraya, a grant to the jain Arishtanna is mentioned and in that of the sixth ruler, Kannaradeva, the names of three great Jain theologians, of whom one Naganandi is mentioned by name, are referred to. (Ibid)

The history of the origin of the Ganga dynasty of Mysore indicates even more clearly how deep-rooted was janism in the district of Coimbatore in early times. It would appear that in the closing years of the IV century A.D., King Padmanabha of the Gangas had to send his two sons, Dadiga and Madhava to the south by way of preparing himself to meet his enemy, King Mahipala of Ujjain. (Rice; Mysore and Coorg; p. 31). The rest of the narration as found in Rice's words is as follows:

"When they arrived at Perur, which is still distinguished from other Perurs as Ganga-Perur (in Cuddapah district), they met there the Jain Achariya Simhanandi. He was interested in the story of these Ganga princes and taking them by the hand, gave them instruction and training and eventually procured for them a kingdom."(Rice: Op., cit., loc., cit).

Many Ganga records like the Udayendiram plates of Prithvipati II, the Kudlur grant of Marasimha and the Santara inscription on the Huncha stone* bear clear evidence to the fact that Simhanandi gave them a kingdom and that he was a reputed Jain teacher. The last mentioned record indeed refers to him as "the archariya who made the Ganga kingdom.":

"Ganga-rajyaman madida Simhanandy acharyya."(EC., VIII, Nr. 35)

Indrabhuti in his Samayabhushana names him as a great poet to be kept on par with Elacharya and Pujyapada. (IA., XII, 20). Still, no better description can be given of Simhanandi than what is found in the Jaina record near the Siddhesvara temple at Kallurgudda in Shimoga Taluk:

"The Vijaya or victory to the farthest shore of learning, the full moon to the ocean of the Jaina congregation, possessed of patience and all the ten excellent qualities, his good life, a secure wealth, rejoicing in the modest, his fame extending to the four oceans, keeping at a distance from the evil, a sun in the sky of the Kranurgana, devoted to the performance of the twelve kinds of penance, promoter of the Ganga kingdom-Sri Simhanandiacharyya."(EC., VII, Sh. 4)

On the other hand we owe to the evidence of inscriptional records like those of the Parsvanathi Basti at Sravana Belgola and others to be seen at Kallurgudda and Purale in Shimoga Taluk that Madhava definitely came under the influence of Simhanandi, who intiated him into jain doctrines and conferred on him a kingdom on condition that he always took care to uphold that Faith throughout its confines. (Ibid, also 64). The latter tow give a detailed account of this origin of the Ganga Kingdom, which deserves to be quoted at least in part, as it gives one an idea of the depth of Jain influence that ruled over the region where the Ganga kingdom was founded:

"On Madhava impressing him with his extraordinary energy... Simhanandi made a coronet of the petals of the Karnikara flowers bound it on Madhava's head, gave them (the two brothers) the dominion of all the earth, presented them with a flag made from his peacock fan and furnished them with attendants, elephants and horses. Along with these he gave them also the following advice: 'If you fail in what you have promised, if you do not approve the Jina sasana; if you seize the wives of others; if you indulge in wine and flesh; if you form relationship with the low; if you give not your wealth to the needy; if you flee from the field or battle-your race will go to ruin.

The question that has to be decided here is the identification of Perur mentioned in ganga records. Taken in conjusction with the history of the Rattas, the Kongadesarajakkal furnishes proof that it was on their fall that the Gangas rose to power and began ruling from Skandapura in Kongudesa (which is the ancient name for the territory comprising the modern disteicts of Coimbatore and Salem). The Chronicle would even inform us that the last Ratta ruler changed his religion from Jainism to Saivism and that was the cause of his downfall. Further, all the early activities of Konganivarman-as the first historical ruler of the Ganga house becomes known in all the records of this dynasty-are confined to this Kongudesa. (Kongadesarajakkal (Or Mss. Edn.) pp. 2-3). It is true that we lack definite epigraphic evidence in support of this, which we have mainly only from the Tamil chronicle above referred to. But it must be remembered that in the first place we have only a few records for the Ganga period here referred to; and even the few references that we have to the early grants of the Gangas seem to refer only to places in Coimbatore district. Such are places like "Kudluru" to the west of the Tatla and east of "Marukarevisaya", in which the names of Kudluru and Marukarevisaya are easily identifiable with the present Gudalur and Madukari in this area. (Kudaluru grant of Madhavavarman; MAR., 1930).

The conclusion naturally follows that Per here referred to as the spot on which Madhava was initiated into Jainism and conferred a kingdom on condition that he upheld it through all its confines must be the Perur within 3 miles from Coimbatore. We have numerous evidences to show that at the time referred to and for long afterwards this Perur was indeed an important place. The place referred to by this name cannot be the Perur in Cuddapah district, as Rice surmises, where no Jain remains are to be found. The tratdition is that Dadiga and Madhava were sent to the south of Mysore, as already indicated. Further, the very title assumed by the first ruler as Madhava Konganivarman seems to give an unmistakable proof of this conclusion, since as the Kongadesarajakkal aptly remarks:

As wealth, the Kongu country and great munificence were possessed by him he was styled srimalt Konganivarman Dharmamahadiraja. (Kongadesarajakkal (Taylor's trans.); MJLS., XIV)

While the mention of Simhanandi as a "person of the southern country' in the inscription at Parsvanatha Basti at Sravana Belgola already referred to, seems to set the seal upon this conclusion.

It is an agreed fact that the canarese country of which modern Mysore forms the crown and centre furnished a home for the religion of Mahavira in the days when it was not very much liked by his own countrymen of the north. The Brihatkatha of Harisena clearly refers to the migration of the Bhadrabahu mission from Mysore to Punnata in the years following the dealth of Chandragupta Maurya. (Rice; Mysore Inscriptions, p. 146; IA., XVII 366). Historians are not yet agreed as to what country is meant by the name, 'Punnata.' All available evidences seem to point to the region of S. Coorg and N. Coimbatore district as the region designated as 'Punnata' by Harisena, so that it would appear that a portion at least of the modern district of Coimbatore was the central hearth of Jainism even before the beginning of the Christian era.

A copper plate of the Ganga King Durvaniti seems to give a direct clue to this identification, when it refers to the King's conquest of Punnata in his 20th. regnal year. (MAR., 1916). On the other hand, the Komaralingam copper plates of the Punnata King Ravidatta indicate the occupation of the Kingdom by Durvaniti by positing a break in the regular line of Punnata rulers. (IA., XVIII, 362). The latter plates record the grant of the village of pungisoge by Ravidatta while on his victorious march an in his camp at Kirtipura-a place generally identified in the southern portion of modern Mysore. Whatever be the strength of this identification, if cannot be definitely said what region was comprised in this kingdom of Punnata.

In the first place, it must be remembered that Kirtipura was not its capital, as has often been maintained by writers, but only a camp in the victorious march of King Ravidatta. It is quite possible that he had undertaken a campaign in the attempt to strengthen his possessions, which had suffered during the occupation of Durvaniti. The mention of varuous grants made on the occasion from Kirtipura of places like Kolur, Kodamuku etc., "to persons to whom they belonged," as the grant clearly mentions, only confirm this conclusion. Further, the copper plate grant which gives evidence here is obtained from the village of Komaralingam in the Udumalpet Taluk in the modern district of Coimbatore; and Ptolemy designates a country called 'Ponnuta' as a "land of beryls," so much found in the Kangayam area of the same district. Besides, the donor of the grant, Ravidatta, expressly states that he is making it with the permission of the Cheramman:

"While his, Ravidatta's, victorious camp is at the town of Kirtipura, which is the best of towns, with the permission of Cheramma(n) ........the village known as Pungisoge in the east central desa in the Kudugur nadu which is in the

Punnadu vishaya has been granted." (Komaralingam Copper plates, 11, 11 ff)

As has been already said, several villages like Kolur, Kodamuku, Tanagundur and Elagovanur are mentioned as coming under other grants made on the same occasion. Though these names must still remain unidentified, it is clear that all these places abutted on the Kongu frontier. The location of Pungisoge as mentioned in the above quoted passage, "in the eastcentral desa in the Kudugurnadu (Modern Coorg) only supports this conclusion. The name Elagovanur itself suggests the possibility of a location near to if no Coimbatore itself. That Ravidatta was a feudatory of the Cera sovereign of the time is put beyond doubt by the permission he is said to have obtained from the Cheramman for issuing the grants referred to.

From all these considerations it seems but natural to conclude that the Kingdom of Punnata must have been a small state carved out from parts of S. Mysore and N. Coimbatore during the period of the weak rule of the Gangas over Kongu, possibly immediately after the death of Vishnugopa. This period seems to have offered a golden opportunity for Chera revival. Through silence is no argument the omission of the Chera name in all the victories detailed in the inscriptions of the various Ganga rulers from Kongani I down to Durvaniti is very significant. A few inscriptions from Vellalur in Coimbatore district give the names of two Cera rulers, Kokkandan Viranarayana and Kokkandan Ravikodan who style themselves "sovereign jewels of the luni-solar race (ARE, 1910 pp. 147-'48). Unfortunately there is no indication about their date, except the fact that the letters of the records are of old archaic characters. On the other hand, the style assumed by the kings, "Jewels of the luni-solar race" clearly indicates the Cera-Pandya connection, since the moon (luna) is mentioned. The effective appearance of the Pandya in Kongu occurs only in the VII century AD, so that it may be safely surmised that these inscriptions of the Cera must belong roughly only to this period.

These points of information help us to posit

(a) that the Ceras had come on a decline after the era of the sangam age and it helped the rise of ganga power in Kongu and Karnataka;

(b) that the Ceras made attempts to revive in the VII century AD;

(c) that the Vellalur inscriptions record the establishment of Cera power once again in Kongu;

(d) that the line of rulers of the Komaralingam copper plates were Cera feudatories.

From these deductions the indentification of the Punnata country seems plausible. It must have been a kingdom subordinate to the Ceras comprising parts of Coorg and Coimbatore district. Ptolemy's description of Punnata as "a land of beryl" seems definitely to point to the region of Kangayam in modern Coimbatore Dist, as lying within the kingdom of Punnata (McCrindle: Anc. India). The Mercara copper plates refer to Punnata as a "ten-thousand country;" and, as Mr. Rice contents, it must be the same as the later-day "Padi-Nadu" (Ten country), mentioned in the Yelandur inscription of AD. 1654 (Mys. Inss., P. 283, 334). In locating this region the above mentioned record clearly mentions the place. 'Tarapura,' evidently modern Dharapuram in the district of Coimbatore, which is said to lie SE of the kingdom (Ibid, p.334). 'The fact that equidistant to both Kangayam and Dharapuram (lying within a distance of six miles) is Padiyur, which is still famous for the far-famed beryls of Ptolemy, must be taken as giving a very strong cnfirmation to the view here advanced. That Coorg and this region of Coimbatore district must have once formed a unit in early times is seen from what the celebrated historian of Mysore, Col. Wilks, records in his "History of Mysore":

"In the southern part of Mysore the Tamil language

is at this day named the Gangee from being best known

to them as the language of the people of Kankayam. (Wilks, Mysore, p. 4, F, N.2) On the other hand, the same Wilks bears testimony to the fact that for some time the Cera king had complete mastery over this region, when he says:

"Cheran united Kangiam and Salem to the dominions of Kerela of Malabar."(Op., cit., p.5).

Even the name 'Punnata' and be explainted. It seems to be just a corruption of the name, 'Pounnadu' the land of gold. That there was much gold to be had from the region of Coorg and Kongu is unexceptionalble. While the Mysore gold minies bear evidence to this in some indirect way, the XVII century Tamil work, Maduraikalambakam speaks of the "gold that is found in Kondu" (Konguraippon), thus bearing a direct testimony to the Kongu wealth of gold. (The term Ponnadu seems to have been analogous to the name of the Cola country watered by the cauvery, Viz., the 'Punalnadu'.

Thus we are able to posit that the region of modern Coimbatore was a central hearth of Jainism in the south at least three conturies before the Christian era and that it continued to be so for a long time afterwards certainly through-our the period of the Ganga rule. An inscription of the XII century which referring to the Hoysala conquest of Kongu under Vishnuvardhana (1120 AD), Speaks of his general in that region, Gangarajah of great fame as" :a devout Jain. "(See Sastri; Colas, II, i). We need not try to trace the later history of Jainism in Kongu. Probably it came on a period of steady decline from that date onwards. But what has been so far said is enough to explain the numerous Jain vestiges in this region, to be seen to this day.

[edit] Political History

The first Ganga king Kongunivarma mahadirayan crowned himself at Vijayaskandapuram (later called Gangeyam-Kangayam after the Gangas)(ref:Kongudesa rajakkal). The Ganga genealogy and chronology have presented many problems to the historian. The first ruler of the dynasty was Konganivarma Madhava (C.350-370 A. D) who worked to establish his power at the expense of the Banas and by expanding in Kongudesa or the Salem region. He thought it wise to be friendly with the Pallavas, a policy which was followed by the early Ganga rulers. He was succeeded by his nephew Madhava II or Kiriya Madhava ( C.370-390 A. D.) who was the son of Dadiga who moved to Dalavanapura. His successor Harivarma (C.390-410 A. D.) is said to have been installed on the throne by the Pallava Simhavarma. During this period, two branches of the Ganga dynasty were established at Paruvi and Kaivara.

Harivarma's son Vishnugopa (C.410-430 A. D.) had a quiet, uneventful reign, and was succeeded by Tadangala Madhava (C.430-466 A. D.). He is said to have been anointed by the Pallava king Skandavarma. His friendly relations with the Pallavas did not prevent him from normalising his relations with the Kadambas. In fact, he married the daughter of Kakusthavarma. He strengthened the Pallava rule by incorporating the Paruvi and the Kaivara branches into the main line. His son and successor was Avinita (C.466-495 A. D.) who consolidated the Ganga position by marrying the daughter of the Raja of Punnata. He remained friendly with the Pallavas, but was reputed to be very stern in his dealings with the enemies.

DURVINITA (C.495-535 A. D.) Avinita's son and successor, Durvinita, was one of the most remarkable rulers of the Ganga family. His succession was a disputed one, as he had to overcome the challenge of his younger step-brother who seemed to have secured the assistance of the Pallavas and the Kadambas. The Nallala grant refers to this war of succession; so does the Kadagattur grant which gives a hint that his younger brother was supported by the Pallava King and that the " Goddess of sovereignty came to the rescue of Durvinita because of his excellent display of valour and determination".

The Pallava interference in the Ganga affairs resulted in a shift in the dynastic relations which hitherto had been cordial. Durvinita could not remain friendly with the Pallavas who had created problems for him by supporting his step-brother. The Ganga monarch swore vengeance on the Pallavas who were routed in the battle of Anderi in his fifth regal year. The Pallavas, however, continued their hostilities and it is likely that they secured the assistance of the Kadambas in their attempt to tame Durvinita. In the protracted war that ensued, several pitched encounters were fought, and the Gummareddipura record informs us that Durvinita overcame his enemies at Alattur, Porulare and Pernagra. It is possible that these victories enabled him to extend his power over Kongudesa and Tondaimandalam.

Durvinita was able to cement his friendship with the newly emerging Chalukya power. He gave his daughter to Chalukya Vijayaditya; and when his son-in-law became a victim of the Pallava aggression, Durvinita championed the Chalukyas and installed his grandson Jayasimha on the Badami throne. The timely help of the Ganga monarch did much to save the Chalukyas, and on this sure foundation was built a tradition of a durable friendship between the two ruling families.

The Gummareddipura and the Uttanur plates describe Durvinita as the Lord of Punnata. In fact, his mother was Jyeshtadevi, the daughter of Skandavarma of Punnata. It is possible that there were no male heirs to the Punnata throne and naturally the sovereignty of that Kingdom devolved upon Durvinita.

The religious outlook of Durvinita was marked by tolerance. Though he was a worshipper of Vishnu and a performer of Vedic sacrifices like Hiranyagarbha, he was a pupil of the Jaina preceptor Pujyapada. His court was adorned by many Jaina scholars. His religious catholicity is reflected in the generous patronage he extended to all religious sects.

Himself an eminent scholar, Durvinita evinced keen interest in promoting literary cultivation. The renowned Sanskrit poet Bharavi is said to have visited the Ganga court during this period. Durvinita is supposed to have written a commentary on the fifteenth canto of Bharavi's Kiratarjuniya. He also translated into Sanskrit the Vaddakatha or Brihatkatha of Gunadya, which was originally written in the Paisachi language (translated by his vassal Konguvelir to Tamil). He is also credited with the authorship of 'Sabdavatara', a work on grammar. His Nallala grant hails him as an expert in the composition of various forms of poetry, stories and dramas. In fact, Nripatunga's Kavirajamarga hails him as one of the early writers in Kannada.

The many-sided accomplishments of Durvinita are recorded on the Nallala grant. He is compared to Kautilya in expounding the science of polity; to Narada, Tumburu or Bharatadeva in his knowledge of music and dance; to Charaka and Dhanvantri in the knowledge of medicine or to Parasurama in the use of arms. He is referred to as endowed with three constituents of royal power, namely, Prabhusakti (imperial power), Mantrasakti (the power of discretion) and Utsahasakti (the power of active will). His political achievements, military victories, diplomatic skill and many sterling qualities of head and heart prove that his claims were justified. Durvinita was indeed a great ruler of the Ganga family.

[edit] Religion and communal structure of the Gounders:

The Gounders are followers of the traditional form of Hinduism. In earlier times a sizeable population followed Jainism (Vijayamangalam, Jinapuram). The Gounders follow the system of Gotra, popularly called "Kootam" in which persons from the same Kootam do not marry one another as they are considered to have descended from the same ancestor. Each Kootam has its own Kulaguru, who is traditionally respected. (This fact is generally skipped by Dravidian historians). Every Kootam also has a Kuladeivam or a Clan Deity. Some of the Kootams are:

* Adhitreya Kumban
* Aadai
* Aadhi
* Adhirai
* Aavan
* Andai``
* Agni
* Aavan
* Anangan
* Andhuvan
* Ariyan(noble)
* Alagan
* Bharatan (descendants of Bharata)
* Bramman
* Devendran
* Dananjayan (descendants of Arjuna)
* Danavantan
* Eenjan
* Ennai
* Indran
* Kaadan
* Kaadai (Kaadava kings-kuladeivam at Keechakanoor (Keeranur)-the Kichakan of Mahabharatam)- largest of kootams with branches nasiyanur kadai,perunthurai kadai,attur kadai,
* Kaari
* Kaavalar
* Kadunthuvi
* Kalinji
* Kambakulathaan
* Kanakkan
* Kanavaalan
* Kannan (descendants of Kannuva rishi-probably the original Ganga dynasty)- 2nd largest kootam.
* Kannandhai
* Karunkannan
* Kauri
* Kavalan
* Kiliyan
* Keeran
* Kodarangi
* Koorai
* Kuruppan
* Kotrandhai
* Kottaarar
* Kovar
* Koventhar
* Kumarandhai
* Kundali
* Kungili
* Kuniyan
* Kunnukkan
* Kuyilan
* Kuzhlaayan
* Maadai
* Maadhaman
* Maathuli
* Maavalar
* Maniyan
* Mayilan
* Mazhluazhlagar
* Medhi
* Meni
* Meenavan
* Moimban
* Moolan
* Mooriyan
* Mukkannan
* Munaiveeran
* Muthan
* Muzhlukkadhan (same as porulthantha)- 3rd largest kootam.
* Naarai
* Nandhan
* Neelan
* Neerunni
* Neidhali
* Neriyan
* Odhaalar
* Ozhukkar
* Paaliyan
* Paamban
* Paanan
* Paandian (Pandya dynasty)
* Paadhari
* Padaithalaiyan
* Padhuman
* Padukkunni
* Paidhali
* Panaiyan
* Panangadan (Elumathur Kadais and Maruthurai Kadais-distinct from Kadais,note:Salem and Namakkal dist Kadais dont marry into this kootam)
* Panjaman
* Pannai
* Pannan
* Paamaran
* Pavalan
* Payiran (Mandradiyar's kootam)
* Periyan
* Perunkudi
* Podiyan
* Ponnan
* Poochadhai (Bhoothan+thanthai-descendants of Jain God Arhadeva(ref:Tamil grammar books)
* Poodhiyan
* Poosan
* Porulthantha (same as mulukadhan)
* Punnai
* Puthan
* Saakadai (same as Kaadai)
* Sathandhai (Saathan+thanthai-descendants of Jain tirthankara Rishaba deva(ref:Tamilgrammar)
* Sathuvaraayan (meaning:good rulers)
* Sanagan (Janakar's descendants)
* Sedan
* Sellan
* Sempoothan
* Semvan
* Sengannan
* Sengunni
* Seralan
* Sevadi
* Sevvayan
* Silamban
* Soman
* Soolan
* Sooriyan (Suriyavamsam)
* Sothi
* Sowriyan (Suriyavamsam)
* Surapi
* Thanakkavan
* Thavalayan
* Thazhinji
* Themaan
* Thodai
* Thooran
* Thorakkan
* Thunduman
* Uvanan
* Uzhavan
* Vaanan(Vaani)
* Vannakkan
* Veliyan
* Vellamban
* Vendhai
* Viliyan
* villi
* Vilosanan
* Viradhan (descandants of Viratas of Mahabharata's)
* Viraivulan

[edit] Royal houses and gotras:

Various royal dynasties settled in Kongu nadu mainly to flee Kalabhara (forefathers of Kallar, Maravar, Agamudayar and Vanniyar) influx. The royals also amalgamated into the Gounder caste.

* Kaalingarayar-Kings of Kalinga Ganga dynasty(Eastern Ganga dynasty)
* Vaanavarayar-Bana dynasty
* Pallavarayar-Pallava dynasty
* Palayakottai Mandradiyar-cheiftain
* Cheran kootam-Chera dynasty
* Pandya kootam-Pandya dynasty

The indegenous dynasties are:

* Kannan(Kanvayana)-original Ganga rulers
* Kadai-Kaadava dynasty

[edit] Language of Gounders

The language of the Gounders is the popular Coimbatore Bhashai or Kongu Tamil. It must have been a distinct language as it also shows relations with Eela Tamil,Prakrit-Aprabramsa and Kannada. It was earlier called Kangee or Gangee (Gangeya Bhasai). Mysore, Col. Wilks, records in his "History of Mysore":

"In the southern part of Mysore the Tamil language is at this day named the Gangee from being best known to them as the language of the people of Kankayam". (Wilks, Mysore, p. 4, F, N.2) Later mainstream Tamil assimilated the language yet preserving idiolectical differences and markers.

[edit] The Modern caste:

The Gounder caste is a progressive caste which has excellent personae in various fields. The Coimbatore region flourishes mainly due to their innovation and hardwork in Agriculture, textiles (Salem, Coimbatore, Erode, Tirupur and Karur), Education (Namakkal, Coimbatore, Salem), Poultry Namakkal), Automobiles(Namakkal, Salem), Bus body building (Karur), Milk (Erode Aavin), Edible Oils (Erode), Turmeric (Erode has the largest market in South India).Kongunadu has the highest urban proportion and contributes 2/3rd of Tamilnadu's income. They always form part in all ministeries with important portfolios:

Late Theeran Chinnamalai(Theerthagiri)-king and freedom fighter

* Subbarayan- Cheif minister of Madras state
* Rajkumar Mandradiyar-traditional chief and uncle of Vivek Oberoi
* S.K.Maeilanandan-S.K.M.Cattle feeds
* N.Mahalingam(Sakti sugars, A.B.T parcel service) -industrialist.
* Krishnaraja Vanavarayar-cheiftain and spokesman
* S.V.Balasubramaniam-Well known as S.V.B, Bannariamman groups, Bannari Amman Engineering College
* Late Mohan Kumaramangalam-M.P and erstwhile hero of the theme behind the 'Great Escape',when he escaped from a Nazi concentration camp.
* Late Rangarajan Kumaramangalam-M.P and renown minister, various I.T professionals and industrialists.
* Late C.Subramaniam-M.P. and a well renounced Central Minister during Nehru period plays a vital role in implementing green revolution
* Professor Dr. P.A. Venkatachalam, Founding Chairman, Dept. Of Computer Science, Anna Univeristy
* Suriya-Tamil cinema actor
* Sivakumar-Tamil cinema actor
* Sathyaraj-Tamil cinema actor
* Muttiah Muralitharan-Highest ranked cricket bowler
* K.P.Natarajan-KPN Travels India Limited
* Soundara kailasam-Well known poetess and mother-in-law of Mr.P.Chidambaram
* Late.GP.Somasundaram,MP -Rasipuram(A Good frind of CN.Annadurai(ANNA-A Great Tamil people leader))
* Karthikeyan - former director of the C.B.I
* Nalla.Govindasamy - leader of Kongunadu makkal katchi and former A.C, Tamilnadu police.
* Various bureaucrats

[edit] Subgroups

There are certain small sub groups who also follow the same customs and are also called by the same name among the Gounders which are getting amalgamated nowadays into the mainstream,some of the differences are (mentioned number two group is the mainstream),

* Nattu Gounders-Kattu Gounders = of east and west Kongu divisions.
* Narambukatti Gounders (Vadakarai vellalars)-Senthalai Gounders = of north and south of river Bhavani.
* Padathalai Gounders - Senthalai Gounders = the people who joined and abstained Tippu sultan's army respectively)(found mostly in the Vijayamangalam belt).
* Irumudi Gounders - Vellala Gounders = Gounders who fell under two rulers and proper Kongu respectively.

Castes like the Padayachi "Gounders",Vettuva "Gounders"",Vokkaliga "Gounders" and Kurumba 'Gounders" have assumed the title for the sake of respect though they are not referred as Gounders.There is enough caution among the Gounders regarding this.

[edit] Peculiar customs

Various peculiar customs in the caste bothe known and unknown are observed.These have modified in the last two generations and some may even feel new to these.There are variou reasons for these peculiarities.Some are,

* 1.Ancient Tamil vestiges (language,feeding the pulavars with milk and fruit mash,worship of demi gods,moi virunthu or a feast to help a poor relative,etc..,).
* 2.Jaina vestiges (eating before dark,white saree(vella seelai) for widows,preferance for white dress,cooking meat outside the house,etc..,).
* 3.Kshatiriya vestiges (Annamar vazhlipadu(hunter-warrior conflict)udankattaiyeral (sati),kuladeivam,kulaguru,benovalence,marriage customs,giving handicapped children to Modavandis thereby eliminating weak genes,etc..,).

[edit] Marriage customs

Gounders marry outside their Kootam(Gotram) and are renown for their elaborate threeday-marriage extravagenzas. Only some kootams give and take very high dowries, whereas today that is fading away. Their marriage rituals follow the Kshatriya pattern (where the bridegroom goes to the bride's house) and therefore necessarily involve service castes participation.

Another known fact about gounders is that they do not marry anyone out of their caste and if done so they exclude that person from their families. Gounders are people who value their caste and society more than family ties...

The practice of cross cousin marriages like the other south and central Indian people is also followed though lesser in these days.

[edit] Kongu Vellalar Marriage

Kongu Vellala Gounders-Ceremonial Rites in Marriages Who perform rites? Arumaikaarar Arumaikaari Anthanar Naavidhan (Barber) Vannaan (Washer man) Potter (Vetkovar) Paraiyars (Men from paraiya caste) Kammaalar Pandaaram Maadhaari (shoemaker) Porutham paarthal (Examination of the agreement of horoscopes) Sagunam paarthal (Being guided by omens) Mutual visit to the houses of bride and bridegroom Betrothal (Nichayadhaartham or nichaya thaamboolam) Invitation for marriage Kongu Vellalar Marriage

Rituals and customs Kongu Nadu is an ancient one. From the very beginning, Kongu Nadu was part of Tamil Nadu. Kongu means honey; Kongu means fragrance of a flower. Since the country (Nadu) was full of flowers and abundant honey in mountain areas, the country was called by the name ‘Kongu Nadu'. The Kongu Vellalar are sons of the soil. They live in one third land area of Kongu Nadu. Even though all the people who take to agriculture are called Vellalar, the word ‘Kongu Vellalar' refers to only Kongu Vellalar gounders.

Kongu Vellalar Marriage The Vellalar were of great assistance to the king by being in various positions and ranks in the army. They also got the title 'Kamindan' from the king for their meritorious service and loyalty. Later the title got modified as ‘Gounden'. To streamline the living together of the boy and the girl, certain regulations and procedures were created. The procedures and habits as per certain regulations later became ‘rites'. The performance of all the rites collectively in a sequence is called marriage.

Kongu Vellala Gounders-Ceremonial Rites in Marriages The various rites being performed nowadays in the marriage ceremony of Kongu Vellalar community are unique in nature. Each and every rite is performed for some specific reason. The original rites performed centuries ago in Kongu Vellalar marriage ceremony which resembled ‘Sanagam’ age rites have undergone minor changes and modifications from technology and consequent changes in customs, habits and facilities. Some rites have ceased to exist because of their having become obsolete.

The rites which are being performed nowadays in Kongu Vellalar marriage ceremony reflect the superior character, rich culture and high tradition of Kongu Vellalar community.

Who perform rites? All the ceremonial rites relating to Kongu Vellalar marriage are performed by ‘arumaikaarar’ ,arumaikaari, naavidhan (barbar), washer man (vannaan) and such others who are closely associated with the occupation of Kongu Vellala Gounders.

Arumaikaarar An ‘arumaikaarar’, who is a respected elderly member of the community, is the prime person for performing the marriage rites of Kongu Vellalar. The arumaikaarar is also used to be called ‘arumaiperiyavar’, 'seerkaarar’ and ‘pudavaikaarar’. The aruamikaarar should have wife and child/children.

On the specified day, the three arumaikaarars, after planting the ‘Muhurthakaal’, will go to an anthill of white ants, offer prayer, gather sacred earth in three baskets and bring the same to the wedding place

Arumaikaari A women gets the name arumaikaari after the performance of certain rites on her by an arumaikaarar at the time when her son or daughter has attained age for marriage. The rite relating to this is called ‘Ezhudhingam’, as mentioned by Thiru R.Venketeswaran in his research paper titled ‘Vennandhur Vattaara Kongu Vellalar Vaazhviyal’. The arumaikaari ( the women who has undergone the process of ezhudhingam) along with the arumaikaarar will perform all the rites relating to women.

The rites being performed on men or women who wish to become arumaikaarar or arumaikaari respectively clearly point out that only those who are respected elders, who are well experienced and who are having spouse and child/children, are qualified to perform the rites of a marriage ceremony.

Anthanan The Anthanan or te Brahmin was the first to be consulted in the initiation of the ceremony according to the Mangala Vazhthu.Then during the Mangiliyam or the kodi(Thali) time,the Brahmin recited the appropriate slokams from the vedic texts.

Naavidhan (Barber) Next to arumaikaarar, the naavidhan (barbar) plays an important role in conducting the rites of the marriage ceremony of Kongu Vellalar. The naavidhan is called ‘Kudimagan’. The Kudimagan’s important works in the conduct of the marriage are to invite all relatives for the marriage, to perform each and every rite of the marriage ceremony along with the arumaikaarar, to recite the ‘mangala vaazhthu’ song and to announce and call the relatives concerned before performing each rite.

Vannaan (Washer man) The marriage pandhal (a temporary shed with a roof made of plaited coconut leaves) will be decorated with colorful clothes on all sides including the top by the washer man. Cloths will be laid down on the path to enable the newly wedded couple to walk on the same when the couple comes out from the same when the couple comes the decorated marriage platform.

Potter (Vetkovar) The vetkovar is one who makes earthen pots. The Sangam works praise the potter as a vessel-making king. The potter will make and supply earthen pots required for performing the marriage rites. There was an agreement between Kongu Vellalar and potters to the effect that the potters will receive paddy and money from the Kongu Vellalar in return for the post supplied, as mentioned in ‘Madurai Pattayam’ (grant inscribed on copper plate).

Paraiyars (Men from paraiya caste) The paraiyars will beat the Kettle –like drums and make loud musical noise during the marriage of kongu Vellalar.

Kammaalar The `Kammaalar` are artisans who work in wood. The kammaalar will make and supply all the agricultural instruments and tools required by the Kongu Vellalar. They will also make and supply things such as wooden plate, ladle, salt box, special box with five compartments used to keep spices for cooking, which are required for performing the rite `madaikalam vaithal` in the marriage ceremony.

Pandaaram The pandaarams used to perform pooja for village gods. The pandaarams are also very good in cooking and they undertake the work of cooking also in Kongu Vellalar marriages.

Maadhaari (shoemaker) The maadhaari or sakkili people are also involved in Kongu Vellalar marriages. These people make new chappals for bridegroom as well as bride and give them for a consideration. Wearing of new chapples made and supplied by the maadhaari is also a rite in Konge Vellalar marriage ceremony.

Porutham paarthal (Examination of the agreement of horoscopes) Tholkaappiyar says that there are ten aspects of agreement (porutham) to be looked in to between the boy and girl. They are birth, quality of family, strength, age personality, attachment, humility, compassion, knowledge and wealth.

Sagunam paarthal (Being guided by omens) Apart from seeing the horoscope, there was also the practice of taking guidance from omens (sagunam paarthal) in temples of respective ‘kuladheivams’. Keeping flowers in front of god and watching the movement of the flower, listening to the voice and sound of lizard are some of omens, which are looked at before taking a decision on matrimonial matters. Only if the omen is good and positive, the green signal for the marriage will be given.

Mullai paattu’, a Sangam Tamil poem, says that aged women will worship the God with paddy and flowers, praying for permission to take the decision on marriage alliance and hoping that good things will happen in future by this deed.

Mutual visit to the houses of bride and bridegroom After coming to a decision that the proposal for marriage is satisfactory and can be gone through, the bridegroom’s family members and close relatives will visit the house of the bride and see for themselves the state of affairs, the house, the land, quality of living, status and other such things and in the same manner, the bride’s family members and close relatives will visit the bridegroom’s house. Only after knowing and evaluating all these aspects and getting themselves satisfied with all relevant matters, will consent be given to the next stage called betrothal (nichayadhaartham).

Betrothal (Nichayadhaartham or nichaya thaamboolam) After taking a decision that the marriage can be conducted, an auspicious day will be chosen and on that day, the bridegroom’s family along with relatives and friends will go to the bride’s house. The bride’s parents as well as bridegroom’s parents are called ‘Sambandhi’. A plate containing fruits, betel and areca nut will be kept on a tripod. Persons from bride’s side and the bridegroom’s side will sit opposite to each other, with the tripod kept in between them and start holding discussions. The bridegroom’s side will tell the bride’s side that they have come to request their consent for the marriage alliance and the bride’s side will reciprocate by giving their consent with pleasure. Then the two sides will exchange plates containing coconut and fruits. The girl will be called and given a plate containing new dresses and presents. After receiving the same, the bride will enter the dressing room and come out after wearing the new dress given by the bridegroom’s side. The bride will be asked to keep in her lap betel, areca nut, turmeric, lemon, etc. and pay regards and respect to the elders present on that occasion to grace the betrothal function. By mutual consent, the date and time and the venue of the marriage are fixed. Thereafter, the bride’s family hosts a feast called ‘parupanchotru virundhu’ (feast including rice and dhal) to mark the end of the betrothal event. In this context, it is to be pointed out that the bridegroom’s side will not take food in bride’s house unless and until the marriage is fixed and confirmed. This has been mentioned by Pulavar T.P.Chinnasami in his book ‘Thirumana Sadangugalil Panpaadu’.

Invitation for marriage Nowadays marriage invitation cards are printed and mostly sent by post. Only close relatives and close friends are invited personally by handing over invitation cards. In those days, the kudimagan used to go to each and every house in person for extending the invitation for marriage. The kudimagan will also specify the number of invitees in each house for the marriage. Even if person from the bride’s family or bridegroom’s family invited personally, the invitees will not attend the marriage unless the kudimagan comes in person and extends the invitation. Such was the importance attached to the extends the invitation. Such was the importance attached to the kudimagan’s invitation in those days in Kongu Vellalar marriages.

Rites before marriage As soon as the marriage is fixed, the relatives will voluntarily come forward to involve themselves in all the work relating to the marriage in bride’s house and bridegroom’s house. The relatives consider it an honour to go to the marriage house and do the works relating to the marriage. Work such as steaming paddy, cutting firewood, serving food to guests, erection of pandhal for the marriage is carried out only by relatives. All these actions and deeds show that in Kongu Vellalar community, the relatives are given due respect and that they render help voluntarily, bound by strong love and affection. The Kongu Vellalar marriage is an ancient one. It has unique qualities. The various rites in Kongu Vellalar marriages are conducted by an elderly person of the Kongu Vellalar community itself, called ‘Arumaikaarar’. Raising of sacrificial fire and chanting of vedic hymns do not find a place in the marriage ceremony of Kongu Vellalar. The marriage rites reveal the fine qualities and rich traditions of Kongu Vellalar community. Wide publicity is given for the celebration of temporary structure (pandhal), cutting firewood and the loud beating of musical instruments. The events and rites such as ‘pariyam’ idudhal, betrothal, kulam kodhudhal and muhurthakaal naattudhal serve as evidence for the marriage. The rite “Aarathi eduthal” (a plate containing water mixed with turmaric and lime waved before newly married couple), “Senjoru aindhadai suttrudhal” (waving rice balls before newly married couple), and ‘Arugumanam seidhal’ are performed with a view to eliminating the blight caused due to evil eyes. Fasting and ‘Kaappu Kattudhal’ are rites which mark the determination of the bride and the bridegroom to enter into a new life . Tying of thaali by the bridegroom around the neck of the bride and exchanging of garlands in the presence of all gathered for the marriage ceremony mark the completion of the wedding. The blessings for the couple through mangala vaazhthu song are also considered to be the blessings of the people present for the marriage ceremony. ‘Tharrai varthal’ and ‘Kaithalam pattrudhal’ are rites which point out the rights and responsibilites of the bride and the bridegroom. Events such as steaming of paddy (nel vega vaithal), Cutting firewood and erection of pandhal (temporary structure) indicate the closeness among relatives. The rite ‘thaayudan unnal’ (‘thaayudan unnal’ is a very good quality) adds glory to the women community. The rite ‘inai cheer’ is a rite which shows the admirable quality of protecting the rights of women. Coming closer of relatives (bride’s family and bridegroom’s family) is made known and exhibited by rites such as ‘Kai Korvai’, ’seer koodai’ procession and ‘pudhy kalandhunnal’. The rite ‘paadha poosai seithal ‘signifies the respect shown by the bride and the bridegroom for their parents. The rite ‘naattukal valhipaadu shows that any important event or activity is commenced only after paying regards and respect for community leaders and obtaining their blessings. When other communities have opened their gateway for Aryan and priestly rites, Kongu Vellalar community has not accepted the above rites for purpose of following. The main purpose of today’s marriage movement is that all the marriage rites should be performed only in Tamil. This is being followed fully in Kongu Vellalar marriages. In each and every marriage, it is natural that certain rites take place. Marriage with out rites means marriage without irrational and foolish rites. Most of the rites of Kongu Vellalar marriages resembles those in marriages of the Sangam age.

Rich culture, high tradition, customs and habits of Kongu Vellalar, who are the indigenous clan of Tamil Nadu, are revealed in the various marriage rites. The Kongu Vellalar is comparable to the best in the world. The Kongu Vellalar, who were the chief architects of agriculture, can feel very proud of their unique and ancient culture, known extraordinary hard work, hospitality, helping nature, harmonious living with nature as well as othercommunities, courage, respecting women, high standards of living, prosperity and support to deserving.

The Kongu Vellalar marriage can be said to resemble the ‘prajaapathyam’ type marriage. In Kongu Vellalar marriage, the bridegroom’s family goes to the bride’s house, propose the marriage and request the consent of the bride’s family for the alliance. After obtaining consent from the bride’s family, the marriage takes place.

Kongu Vellalar Marriage Rites and Marriage Venue In the Past, kongu Vellalar marriages took place in bride’s house. In those days, it was the practice that only very close relatives were invited for the marriages. However, nowadays relatives, friends, neighbors and other known persons are being invited in large numbers for the marriages. For want of sufficient space and other needed facilities, the marriages are not held in the houses, but held in marriage halls which have come up in large numbers to suit the budget and requirements of all categories of people.

Marriage Season Dr Sasivalli, in her book ‘Thamizhar Thirumanam’ has stated as follows: Ancient Tamils considered spring (April-May) Season, day with moon and rogini and early morning time suitable for conducting the marriages. With passage of time, changes and modifications took place in season, day and time.

Kongu Vellalar do not conduct marriages in the months of Aadi and maargazhi. Generally, they do not choose even Chithirai for conducting the marriage. Marriages are held mostly in the months of Vaikaasi, Aani and Asvani taking into consideration the fact that the season will be good during these months and also jasmine flower of lovable fragrance which is required in large quantities for the marriage, will be available in plenty during this season. The marriages of Kongu Vellalar are celebrated for three consecutive days The First day event The first day event is called ‘Naal virundhu’. On this day, close relatives of the bride and bridegroom will host feast for the bride’s family and bridegroom’s family respectively. The Second day event On the second day, marriage arrangements will be done by brining together all relatives. Events such as erection of pandhal (temporary shed), cutting of ‘Muhurtha Kaal’, hairdressing of bridegroom by kudimagan, informing the marriage event to village community by drum beating, hosting of feast for the relatives in the bride’s family as well as bridegroom’s family, bridegroom leaving for the bride’s house will take place on the second day. The marriage event will take place in bride’s house. The Third day event The mukurtham will take place on third day. The bride and the bridegroom will be seated on the marriage platform on completion of appropriate rites. The thaali (mangala naan) will be tied by the bridegroom around the bride’s neck and mangala vaazhthu song will be recited.

The marriage events will come to a close with the serving of grand feast to all relatives, friends and neighbors. The marriage events will be performed by a respected elderly person of the community itself called arumaikaarar. This section explains the various events of the marriage ceremony. All the rites are performed only in the Tamil language.

Kongu Vellalar Marriages in Tamil Literatures Kongu Vellalar had held high positions such as chieftains and army generals. Hence rites relating to government administration and war find their places in Kongu Vellalar marriages The events such as bridegroom riding a horse in olden days, giving gifts and presents including weapons are examples of the above. The main occupation of Kongu Vellalar was agriculture and they excelled in it by their hard work and dedicated efforts. Hence agriculture related rites such as boiling paddy and seer koodai formed part of the marriage rites of Kongu Vellalar.

‘Mangala vaazhthu’ song The mangala vaazhthu song, which is, recited only in kongu Vellalar marriages. This song explains in detail and in sequence all the events related to a marriage from the beginning to the end. The song has been written in such a way that it describes the marriage events in a grand manner as if it is taking place in a king’s family. The Status, life, style, culture, and nature of society and relationship of Kongu Vellalar are very well brought out by the above song. The mangala Vaazhthu song is qualified to be spoken literature.

The art of marriage Kongu Vellalar strives their best to lead a successful and prosperous domestic life after marriage.