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Mukkulathor community ("people of the three clans") is native to the Southern districts of Tamil Nadu The name "Mukkulathor" alludes to the three roughly designated groups (Kallar, Maravar, Agamudayar) and which make up this large endogamous social group. Mukkulathor Means Three clans (Kallar, Maravar and Agamudayar) Combinedly called as Thevar or Devar(Estimated population 1,50,00,000). Kallar, Maravar and Agamudayar are siblings and the Descendents of the Three clans chera, chola and Pandian. Thevar (Derived from Sanskrit Devar) means God early days Kings were portrayed as god and called as Thevar. Later the descendents of Muvenders were called as Thevars.

Mukkulathors are found all over the southern and central districts of Tamil Nadu, North-east Sri Lanka and amongst Tamil expatriate communities in South-East Asia and America. There is also a small community in Chattisgarh where they had migrated during British rule. As a part of the Aryanization process, the Mukkulathor were included in the Hindu varna system as Kshatriyas. The royal houses of Pudukkottai(Kallar), Ramnad(Maravar) and Sivaganga(Agamudayar) belong to Mukkulathor communities.

Pasumpon Muthuramalinga Thevar, is the Undisputable Leader of Mukkulathor (From Subcaste – Maravar)

Mukkulathors one of the most populous caste within Tamil Nadu are found primarily in the southern and central districts. There is also a small community in Chattisgarh where they migrated to during British rule.

Agamudaiyar

Agamudayar (Tamil: அகமுடையார்) meaning "Landlords" is one of the three Mukkulathor communities. W. Francis writes about Agamudaiyans that they are "a cultivating caste found in all the Tamil districts'. however, most Agamudaiyars are found in olden Madurai, Thanjavur and Tirunelveli districts." Agamudayars are the most brahminised of the Mukkulathor community. Agamudayars are Agnivanshis.

There are various derivations of the word "Agamudaiyan" or "Ahamudaiyan". " derived from the root aham, which, in Tamil, has many significations.In one of these, it means a house, in another earth, and hence it has two meanings, householder and landholder ; the suffix Udeiyar indicating ownership. The word is also used in another form, ahambadiyan, derived from another meaning of the same root, i.e., inside. And, in this derivation, it signifies a particular caste, whose office it was to attend to the business in the interior of the king's palace, or in the pagoda". " The name," Mr. J. H. Nelson writes, "is said by the Rev. G. U. Pope, in his edition of the Abbe Dubois' work to be derived from aham, a temple, and padi, a step, and to have been given to them in consequence of their serving about the steps of temples. But, independently of the fact that Madura pagodas are not approached by fiights of steps, this seems to be a very far-fetched and improbable derivation of the word. I am inclined to doubt v/hettbe not merely ii vulgar corruption of the wellknown word Ahamudeiyan, possessor of a house, the title which Tamil Brahmans often use in speaking of a married man to his wife, in order to avoid the unpolite term husband. Or, perhaps, the name comes from aham in the sense of earth, and pati, master or possessor."

Of the Mukkulathor, the Agamudaiyans are the community most influenced by Brahminism. The ordinary title of the Agamudaiyans is Servaikkaran, but many of them call themselves Pillai. In Thanjavur district, agamudaiyans are also called "Terkittiyar" or "southerners". The Agamudaiyans are divided into the following sub-sects: Aivali Nattan, Kottaipattu, Malainadu, Nattumangalam, Rajaboja, Rajakulam, Rajavasal, Kalian,Sani, Maravan, Tuluvan (cf. Tuluva Vellala) and Servaikkaran.

Kallar

Kallar(Tamil: கள்ளர்) meaning 'Thief' in Tamil, is one of the three communities which constitute the Mukkalathor confederacy. Kallars are Suryavanshis

The principal weapons of the Kallars are Lance & Boomerang. The latter has evoked comparisons with the Australian aborigines and vouch for the theory that Kallars were one of the earliest people to inhabit the Indian subcontinent. The principal occupation of Kallars is Agriculture.

Kallars are found largely in Madurai, Tiruchy, Thanjavur, Sivagangai, Pudukkottai, Thirunelveli, Dindigul, Theni, Ramanathapuram, Virudhunagar and Tuticorin of Tamil Nadu. One of their popular deities is Kallazhagar who is a warrior form of Lord Thirumala or Venkadavan.

There are various sub-castes of Kallars. Mostly they rob things from other peoples. They were a warlike people who strongly resisted every British attempt to subjugate them. They are found in Madurai and Sivaganga districts. No land could be alienated from one man to another without the permission of the Ambalakarars. They are highly conservative and have preserved their customs and traditions to the present day. They are also believed to be the oldest inhabitants of the Tamil country with reports of their presence going back to Tamil literary works of the 4th century B.C. They are found mainly in the districts of Madurai and Theni. Their popular deity is Amman, the Mother Goddess.

Aother important Kallar subcaste is the Piramalai Kallar. They are a highly traditional people and have preserved their ancient customs to the present day. They are also believed to be the oldest inhabitants of the Tamil country with reports of their presence going back to Tamil literary works of the 4th century BC. Recent study by BBC confirmed that they migrated to India from Africa around 70,000 BC and share the same M130 genepool as the aboriginals of Australia.They are found mainly in the districts of Madurai(Usilampatti), Dindigul and Theni. Their popular deity is Amman, the Mother Goddess. They have contributed enormously in the freedom struggle for India. Perungaamanallur people near Usilampatti, fought against the British and many have died and they have a Thiyagigal Thoon . Piramalai Kallars have also made big contribution in Nethaji's INA force when Subash chandra bose made a call for the INA force from the submarine radio lots of people from the community went and joint to fight against the British for India. They are kept alive of our ancient culture.

Chola The Thevars

The Chola dynasty a Dynasty of Thevars, was ruling southern India from unknown antiquity until the 13th century CE. and the only kings who ruled many countries outside India, The dynasty originated in the fertile valley of the Kaveri River. Karikala Chola was the most famous among the early Chola kings, while Rajaraja Chola, Rajendra Chola and Kulothunga Chola I were famous emperors of the medieval Cholas. The Cholas were at the height of their power during the tenth, eleventh and twelfth centuries. Under Rajaraja Chola I(Rajaraja the Great) and his son Rajendra Chola, the dynasty became a military, economic and cultural power inAsia. The Chola territories stretched from the islands of th eMaldives in the South to as far North as the banks of the river Godavari inAndhra Pradesh. Rajaraja Chola conquered peninsular South India, annexed parts of Sri Lanka and occupied the islands of the Maldives. Rajendra Chola sent a victorious expedition to the North India that touched river Ganga and deafeated the Pala ruler of Pataliputra, Mahipala. He also raided kingdoms of the Malay Archipelago. The powerof the Cholas declined around the 14th century with the rise of the Pandyas and theHoysala. The Cholas have left behind a lasting legacy. Their patronage ofTamil literatureand their zeal in building temples have resulted in some great works of Tamil literature and architecture. The Chola kings were avid builders and envisioned the temples in their kingdoms not only as places of worship but also as centres of economic activity. They pioneered a centralised form of governmentand established a disciplined bureaucracy.

Origins.

There is no definite information on the origins of the word Chola. Mentions in the early Sangam literature (c. 150 CE) indicate that the earliest kings of the dynasty antedated 100 CE. Parimelalagar, the annotator of the Tamil classic Tirukkural, mentions that this could be the name of an ancient clan. The most commonly held view is that this is, like Cheras and Pandyas, the name of the ruling family or clan of immemorial antiquity., Arcologists also proposed this Chola came from the same word which in the early days designated the dark colored pre-Aryan population of Southern India in general, the Aryans probably may called Dravidians or Tamilians as Chola to mean they are black in colour compared to them, in english also coloured ( pronounced like Kalla or Chola) is the word used to mention brown peoples. On the history of Cholas there is very little authentic written evidence available. Historians during the past 150 years have gleaned a lot of knowledge on the subject from a variety of sources such as ancient Tamil Sangam literature, oral traditions, religious texts, and temple and copperplate inscriptions. The main source for the available information of the early Cholas is the early Tamil literature of the Sangam Period. There are also brief notices on the Chola country and its towns, ports and commerce furnished by the Periplus of the Erythraean Sea( Periplus Maris Erythraei).Periplusis a work by an anonymous Alexandrian merchant, written in the time of Domitian(81 – 96 CE) and contains very little information of the Chola country. Writing half a century later, the geographer Ptolemygives more detail about the Chola country, its port and its inland cities. Mahavamsa, a Buddhist text, recounts a number of conflicts between the inhabitants of Ceylon and the Tamil immigrants. Cholas are mentioned in the Pillars of Ashoka(inscribed 273 - 232 BCE) inscriptions, where they are mentioned among the kingdoms which, though not subject to Ashoka, were on friendly terms with him.

History List of Chola kings Early Cholas Interregnum (c.200–848)

The history of the Cholas falls naturally into four periods: the early Cholas of the Sangam literature, the interregnum between the fall of the Sangam Cholas and the rise of the medieval Cholas underVijayalaya (c. 848 CE), the dynasty of Vijayalaya, and finally the Chalukya Chola dynasty of Kulothunga Chola I from the third quarter of the eleventh century.

Maravar

Maravar (Tamil: மறவர்) (meaning "Grateful Warrior","Punisher"), are one of the oldest social groups. This indicates an association with the Tamil land which is at least 2,000 years old. Maravars are Chandravanshis.The maravar are popularly given the title 'Thevar.Other historians postulate that Maravar is derived from Tamil language term Marutham (called as Thinnai). They originally lived in (See Ancient Tamil country). The name of the city Madurai is also postulated to be derived from Maruthai and honorific title of local Pandya kings..They were the rulers of ancient tamilnadu.They ruled the vast land mass of tamilnadu along with Paravar,the coastal rulers.Both these tribes have same origin and they are famous throughout south India for their valour.They were bloodly related akins.The Maravar and Paravar constitute the Kshatriya varna of Tamil caste system.The southern styles of Kalarippayattu,silambam,varma kalai have been practiced primarily by nairs ezhavas,Kallars and Thevars

The writers of the Sangam Age place them in rural settlements withdrawn from cities. Maravar, in Tamil, means a warrior. Another predominant caste called the Paravars and Maravars were collectively called as Meenavar and Villavar of the past.Their leaders were given the title"Meenavan" or "Pandyan".Later years the paravas diversified to various fields like pearl fishing,sea trading,also famous sailors came from that caste.Their leaders were given the title"Meenavan" or "Pandyan".Later years the paravas diversified to various fields like pearl fishing,sea trading,also famous sailors came from that caste.But the maravas of meenavar still remained in their tradition.Veera Maravar are the fore fathers of varma kalai.The Maravas were unbeaten in the History of tamilnadu.They ruled Chera,Chola and Pandya kingdoms in later years and they were the MuvendarBut the maravas of meenavar still remained in their tradition.Veera Maravar are the fore fathers of varma kalai.Later Naga invasion,Nairis(the present day Nair caste)entered south India as allies to Maravar.But Later they changed their diplomatic stance to enemy and the cowardice attack of nairis made Maravar lose Chera kingdom.Edgar Thurston (1855–1935) a British museologist and ethnographer identified the use of the boomerang by kallar and maravar.

Maravars are the courageous breed and were involved in the major wars that Tamilnadu witnessed.

Kottravai(Durga), the goddess of Maravars worshipped in palai region prescribed in Silapathikaram.

The Kingdom of Ramnad was a Maravar kingdom and was ruled by the Setupati kings. Ramanathapuram and Sivagangai districts are Maravar strongholds from ancient times.

Maravars are courageous breed and were involved in almost all the major battles and wars that ancient Tamilnadu witnessed. Maravars are found predominantly in the Southern districts of Tamilnadu viz., Tirunelveli, Tenkasi, Madurai, Theni, Sivagangai, Ramanathapuram, Thoothukudi, Nagercoil, Dindigul districts of Tamil Nadu. Both these tribes seems to have common origin,Tamil nagas. The Southern martial arts of Kalarippayattu, Silambam, Varma Kalai have been practiced primarily by Maravars Nairs, Kallars, Parathavars and Villavars of erstwhile Travancore areas.

Large number of Maravars served in the armies of many princely states of Kerala. But during the 18th and 19th centuries, most of them were assimilated in to the Tamil Padam Nair subcaste of the Nair community. The Maravar regiment of the Travancore army was known as "Maravar Padai", which supplemented Nair Pattalam, the larger indigenous military unit. Tamil Padam Nair is recognized as a part of the Malayala Kshatriya social grouping.

There are 7 major subdivisions among the Maravar community. There are Appa Nattu Kondyankottai,Chembiya Nattu Maravar,Agathu Maravar,Uppu katti Maravar,Kurinchi katti Maravar,Vanikutti Maravar,Oru nattu Maravar. The Kondyan Kottai Maravars are still maintaining "Killai"(branches) as their sub sects. According to the list given by Fawcett(1903) (belongs to British East India Company), there are seven different Killai (sub castes of Maravars). They are Maurvidu, Viramuditanki, Setar, Akatiyar, Seyankondar, Nattumannar, and Alakar Pandiayan. Also, Its found that "Kotthu" (main branch of tree) being higher order unit of Killai. There were four kothu as follows, 'Milagu' (Pepper), 'Vetrilai' (Betel Leaf), 'Mundiri' (Cashew Nut), and 'Sirakka' (Cumin/Fennel). The Killai is inherited from mother. So a boy or girl will not marry in their same Killai. It is assumed that they are brother & sister. Such a practice is no longer prevailing amongst other maravars. The married women of kondyankottai maravers wear "Thali" (Thirumangalyam) in the shape of Shiva lingam. So it is called "Linga Thali". Most of the Tamil castes wear the same type of "Linga Thali".

The Chembiya Nattu Maravars are Surya vamsam. They are historically from Thanjavur. Kondayan kottai maravars women were having habits of maruthalli. But Chembiya Nattu Maravars women were having habit of Udankattai yeruthal. And 6 martial suicides are Practising by Maravar community and its called avipillai. The Fame of maravars are written in Nattrinai,kurunthogai,Agananooru,Puranaanooru,Kalithogai and many pathu pattu collection. Among maravars Chembiya marvar belong to chola dynasty,Tamil padam marvar belong to chera later become thiruvithangur. But most of maravars belong to pandyan dynasty the major soldiers of pandiyan are only marvars at the end of 15th century Kondayan kottai marvars involve in the partition of pandyan kingdom and took over the major zamins from pandyas mentioned in "Kula vamsam".

The sure name of Maravars are

All the maravar has a common tittle called Thevar.

Maravan Valangai maran Vilangu Thevan Vetchi Karanthai Thevan Puli maran Gora maran Madurai Thevan Thumbai Komban Vallai Thevan Neela maran Pattamkatti Thalumban Purayar Kottravaien Sayon Alakiya Pandiyan Maran Veyyon Ninkondan

Pandian The Thevars

Pandiyan the Thevars The Pandiyan The Great Marava kingdom, was an ancient Tamil KIngdom of South India of unknown antiquity. The Pandyas were one of the three ancient Tamil kingdoms mentioned in Rock Pillars of Ashoka in 300 B.C (Chola and Chera being the other two) who ruled the Tamil country until end of the 15th century. They initially ruled from Korkai, a sea port on the southern most tip of the Indian peninsula, and in later times moved to Madurai. The early Pandyan dynasty of the Sangam literature went into obscurity during the invasion of the Kalabhras. The dynasty revived under Kadungon in the early 6th century, pushed the Kalabhras out of the Tamil country and ruled from Madurai. They again went into decline with the rise of the Cholas in the 9th century and were in constant conflict with them. The Pandyas allied themselves with the Sinhalese and the Cheras in harassing the Chola empire until they found an opportunity for reviving their fortunes during the late 13th century.The Pandyas entered their golden age under Jatavarman Sundara Pandyan (c.1251) who expanded the empire into Telugu country and invaded and conquered the northern half of Sri Lanka. They also had extensive trade links with the Southeast Asian maritime empires of Srivijaya and their successors. During their history, the Pandyas were repeatedly in conflict with thePallavas, Cholas, Hoysalas and finally the Muslim invaders from theDelhi Sultanate. The Pandyan Kingdom finally became extinct after the establishment of the Madurai Sultanate in the 16th century. The Pandyas excelled in both trade and literature. They controlled the pearl fisheries along the south Indian coast, between Sri Lanka and India, which produced one of the finest pearls known in the ancient world. Tradition holds that the legendary Sangams were held in Madurai under their patronage, and that some of the Pandya kings were poets themselves.

Origin The origin of the word “Pandya” has been a subject of much speculation. Some scholars believe that it descended from the “Pandavas” of Mahabharata, while others argue that the name could be derived from the word “Pandi” the original name of the Tamil country. Historians have used several sources to identify the origins of the early Pandyan dynasty with the pre-Christian Era and also to piece together the names of the Pandyan kings. Unfortunately, the exact genealogy of these kings have not been authoritatively established yet, but many historians stated that chola, chera, pandian are siblings disinterated later.

Sangam Literature Various Pandya kings find mention in a number of poems in the Sangam Literature. Among them Nedunjeliyan, 'the victor of Talaiyalanganam', and Mudukudimi Peruvaludi 'of several sacrifices' deserve special mention. Besides several short poems found in the Akananuru and thePurananuru collections, there are two major works -Mathuraikkanciand the Netunalvatai(in the collection of Pattupattu) give a glimpse into the society and commercial activities in the Pandyan kingdom during the Sangam age.It is difficult to estimate the exact date of these Sangam age Pandyas. The period covered by the extant literature of the Sangam is unfortunately not easy to determine with any measure of certainty. Except the longer epics Silapathikaram and Manimekalai, which by common consent belong to the age later than the Sangam age, the poems have reached us in the forms of systematic anthologies. Each individual poem has generally attached to it a colophon on the authorship and subject matter of the poem, the name of the king or chieftain to whom the poem relates and the occasion which called forth the eulogy are also found. It is from these colophons and rarely from the texts of the poems themselves, that we gather the names of many kings and chieftains and the poets and poetesses patronized by them. The task of reducing these names to an ordered scheme in which the different generations of contemporaries can be marked off one another has not been easy. To add to the confusions, some historians have even denounced these colophons as later additions and untrustworthy as historical documents. Any attempt at extracting a systematic chronology from these poems should take into consideration the casual nature of these poems and the wide differences between the purposes of the anthologist who collected these poems and the historian’s attempts to arrive at a continuous history.

Epigraphy The earliest Pandya to be found in epigraph, is Nedunjeliyan figuring in the Minakshipuram record assigned from the second to the first centuries BCE. The record documents a gift of rock-cut beds, to a Jainascetic. Punch marked coins in the Pandya country dating from around the same time have also been found. Pandyas are also mentioned in the Pillars of Ashoka (inscribed273-232 BCE).Asoka in his inscriptions refers to the peoples of south India as the Cholas, Cheras, Pandyas and Satiyaputrasas recipients of his Buddhist proselytism. These kingdoms, although not part of the Mauryan Empire, were in friendly terms with Asoka: "The conquest by Dharmahas been won here, on the borders, and even six hundred yojanas(5,400–9,600 km) away, where the Greek king Antiochosrules, beyond there where the four kings named Ptolemy, Antigonos, Magas and Alexander rule, likewise in the south among the Cholas, the Pandyas, and as far as Tamraparni (Sri Lanka). Kharavela, the Kalinga king who ruled during the second century BCE, in his Hathigumpha inscription, claims to have destroyed a confederacy of Tamil states (‘’Tamiradesasanghatam’’) which had lasted 132 years, and to have acquired a large quantity of Pearls from the Pandyas.

Resistance to the British

The Marudhu Pandiyar brothers (Periya Marudhu and Chinna Marudhu) ruled Sivagangai, Tamil Nadu towards the end of the 18th century. The Marudhu brothers were the first to issue a proclamation of independence from the colonial British rule from Trichy Thiruvarangam Temple, Tamil Nadu on 10 June 1801, more than 56 years before what is generally said to be the First War of Indian Independence which broke out mainly in Northern India in the year 1857.

British colonisation of India was strongly resisted in the South especially in Mukkulathor country. Puli Thevar (1715–1768) is remembered as the first Indian king to have fought and defeated the British in India. Resistance to British rule was also offered by Padal Vellaiya Tevan who fought the British along with Kattabomman. His son Desakaval Senbaga Tevan is also remembered for his exploits.

Sethupathy Dynasty

SethuPathy Dynasty or Sethupathis of Ramnad were Dynasty chiefs, Ruling Ramnad and Sivaganga region of early 17th Century and were guardians of the Sethu, Like the Maharajas of Kashi in North. The dynasty claims that they are more than 2000 years old and the sethupathis guarding the Sethu since the times of Rama, The kingdom also mentioned in Copper plate Inscription during the time of Raja Raja Chola the Great. But Detailed History available only after the end of Vijayanagara Empire. During Tirumala Nayakar Period Sethupathis were in close Relation with Madurai Nayak Dynasty.

Sadaikka Thevar II: 1636AD – 1645AD. Kuttan Sethupathi made his adopted son Sadaikkathevar II as the next ruler. This was opposed by Kuttan Sethupathi’s natural son Thambi. Thirumalai Nayak supported the claim of Thambi. The ruler Sadaikka thevar was dethroned and jailed. Thambi was made as Sethupathi. Thambi was not competent. Sadaikka thevar’s nephews Raghunathathevar and Narayanathevar rebelled against Thambi’s rule. Accepting the popular representation, Thirumalai Nayak released Sadaikkathevar from Jail and made him Sethupathi after dismissing Thambi from the throne. Sadiakkathevar constructed a new Chokkanatha temple at Rameswaram. He did lot of Charitable and public works.

Raghunatha Sethupathi – 1645AD – 1670AD. He was loyal to the Nayak ruler. He helped the Nayaks by defeating the Muslims under Kutbkhan and the poliga of Ettayapuram. In appreciation to this help the Nayak ruler gave the privilege of celebrating Navarathri festival at the capital city. The Nayak ruler also donated places like Thirubhuvanam, Mannar Koil Thiruchuli to Sethupathi. He successfully annexed Devakottai and Aranthangi. He helped Thirumalai Nayak in his war against Mysore army. Thirumalai Nayak recognised the valuable military services of Raghunatha Sethupathi and conferred the title ‘Thirumalai Sethupathi’ on him. Sethupathis loyalty towards the Nayaks was over with Thirumalai Nayak. Raghunatha Sethupathi recaptured all the forts and places from the Nayaks and became an independent ruler.Raghunatha Sethupathi patronised art and literature. He made Tamil and Telugu as an official languages of his court. He encouraged Tamil poets namely Alagiya Chitramabala Kavirayar and Amirtha Kavirayar. He constructed the Second Prakaram of the Ramanathswami temple in Rameswaram. The famous poet Thayumanavar spent his last days under the Patronage of Raghunatha Sethupathi. After Raghunatha Sethupathi both Surya thevar and Athana thevar were in power for a very short duration in 1670.

Raghunatha Sethupathi II alias Kilavan Sethupathi : 1671AD – 1710AD. Kilavan Sethupathi was the greatest ruler among the Marava kings. He was helpful to Chokkanatha Nayak. The Nayak king conferred him a title Para Rajakesari (Lion to alien kings). He annexed some territories of Madurai Kingdom, Aranthangi, Thirumayam, Piranmalai. He opposed the spread of Christian missionary activities. Kilavan Sethupathi liberated the Marava country from the control of Madurai Nayak. After defeating Rani Mangammal’s army, he declared independent Marava country in 1707. He shifted his head quarters from Pughalur to Ramnad. Kilavan Sethupathi established the Nalcottal palayam (later Sivaganga) and appointed Udaya Thevar as Governor. He served well for the development of Hinduism. He endowed villages to a temple at Thiruvadanai and Kalaiyar Koil. He constructed a fort around the Ramanathapuram, the capital city. He constructed a dam across the Vaigai. His rule was marked as the golden age of the Maravas. Kilavan Sethupathi was succeeded by Bhavani Shankarathevar and Thandathevar. After Kilavan Sethupathi the kingdom was divided into two. A new Sivaganga Kingdom emerged. During the later period of Sethupathi’s rule, the Ramnad was reduced to a zamin level. Then it was brought under the control of the Britishers. Finally it became a part of the Indian Union. Among the later Sethupathis, Baskara Sethupathi was an exceptionally enlightened zamindar. He was an English educated ruler. He honoured Swami Vivekananda who attended the parliament of Religion at Chicago. The social life under Sethupathi’s rule was good.

Sasivarna Thevar (1730 - 1750 ). Kattaya Thevan divided Ramnad into five parts and retained three for himself. He granted the two parts to Sasivarna Thevar of Nalukottai conferring on him the title of "Rajah Muthu Vijaya Regunatha Peria Oodaya Thevar".

Muthu Vaduga Nada Thevar (1750 - 1772). Sasivarna Peria Oodaya Thevar died in or about the year 1750. He was succeeded by his only son Muthu Vaduganatha Peria Oodaya Thevar. He was the second Rajah of Sivaganga. His wife Rani Velu Nachiar acted as "friend, Philosopher and guide" to him. Tandavaraya Pillai was the able minister of Sivaganga country. Muthu Vaduganatha Peria Oodaya Thevar granted commercial facilities to the Dutch only after the English rejected a similar offer, made to Colonel Heron. Further the aim of the English was to oblige the ruler of Sivaganga to serve the Nawab or to pay tribute to him or to dissuade them from establishing relations with foreign powers like the Dutch. A two pronged offensive was made by the English. Joseph Smith from the east and Benjour from the west invaded Sivaganga Palayam in June 1772. The country was full of bushes of cockspur thorn, though there were villages and open spaces here and there. Rajah Muthu Vaduganatha Thevar, in anticipation of the invasion, erected barriers on the roads, dug trenches and established posts in the woods of Kalayarkoil. On the 21st of June of 1772 the detatchment of Smith and Benjour effected a junction and occupied the town of Sivaganga. The next day, the English forces marched to Kalayarkoil and captured the posts of Keeranoor and Sholapuram. Now, Benjour continuing the operations came into conflict with the main body of the troops of Sivaganga on the 25th June 1772. Muthu Vaduganatha Rajah with many of his followers fell dead in that heroic battle. The heroic activities shown in the battle field by Velu Nachiar is praised by the Historians. The widow queen Velu Nachiar and daughter Vellachi Nachiar with Tandavaraya Pillai fled to Virupakshi in Dindigul. Later they were joined by the two able Servaigarars Vellai Marudu and Chinna Marudhu.

RANI VELU NACHIAR (1772 - 1780). Rani Velu Nachiar and her daughter Vellachi Nachiar lived under the protection of Hyder Ali at Virupakshi near Dindigul. Frustrated by the joining of forces against him, the Nawab ordered that Velu Nachiar and Marudhu Brothers were permitted to return to Sivaganga and rule the country subject to payment of Kist to the Nawab. Abiding by this Order, Rani Velu Nachiar accompanied by Marudu brothers and Vellachi Nachiar entered Sivaganga. An agreement was reached where by Rani Velu Nachiar was permitted to govern the Sivaganga Country and Chinna Marudu, the younger was appointed her minister and the elder Vellai Marudu as the Commander-in-chief. Thus the widow Queen Velu Nachiar succeeded her husband in 1780. The Queen Velu Nachiar granted powers to Marudhu Brothers to administer the country in 1780. Velu Nachiar died a few years later, but the exact date of her death is not known (it was about 1790). Marudu brothers are the sons of Udayar Servai alias Mookiah Palaniappan Servai and Anandayer alias Ponnathal. They are native of Kongulu street of Ramnad. They belonged To Agamudaiyar Caste.

Thondaiman

The kings with the Surname of Kallar - Thondaiman, were ruling Thondai Nadu from unknown antiquity until 1948 (The Thondaiman dynasty of Pudukkottai), There are Hundreds of records pertaining to this dynasty. They were the only kings were ruling Part of tamilnadu from unknown antiquity till 1948.

Reference in Sangam literature The Kallar Ruler Thondaiman Ilandirayan was mentioned in Purananuru in one of the poem written by Avvaiyaar as a King Confronting adiamar and the Battle was avoided by tactics of Avvaiyaar.

Reference During Chola Empire Kalingathuparani was written by Jayamkondar in praise of Karunagara thondaimaan a Kallar cheiftain for the victory over Kalinga (Presend day Orissa) He was the Pallava prince working under Klothunga chola as a cheiftain. Karunagara thondaimaan is Also Stated as Vandai arasan, Karunagara pallava thondaimaan.

Aranthangi Thondaimans Aranthangi Thondaimans who were ruling Aranthangi from the 15th to 18th century, as fuedal chiefs under the Pandyas and Vijayanagar kings. there are references to the Aranthangi Thondaimans in the inscriptions in the temples in Avudayarkovil, Alappiranathan, Pillaivayal, Aranthangi, Kovilur, Paramandur, Palankarai, Piranmalai, Thiruvarankulam and Kurumbur.Similarly the Aranthangi Thondaimans were an independent line of chieftains, ruling from Aranthangi, and their reign flourished even about 200 years before the rule of the Thondaimans of Pudukottai (which started in about 1640). Aranthangi Thondaimans were the chief patrons of the Avudayarkovil temple, and had liberally donated to the maintenance of the temple, as indicated by copper plates in the possession of the Tiruvavaduthurai Adheenam. They had gifted lands etc. to Tiruvarur, Rameswaram, Kanchipuram and also Benares temples. About 25 copper plates grants of Aranthangi Thondaimans have been recorded so far, and 16 of them are in the Thiruvavaduthurai Adheenam.

The Thondaiman dynasty of Pudukkottai The princely state of Pudukkottai was created by a Kallar King His Highness Maharaja Raghunatha Thondaiman, Raghunatha Kilavan Setupati of Ramnad (1673-1708 A.D.) married Kathali Nachiar the sister of Thondaiman and he appointed his brother in law Raghunatha Thondaiman as a chief of the district of Pudukottai. Raghunatha Thondaiman (Son of Avudai Raghunatha Thondaiman) was earlier ruling Thirumayam. In appreciation of Raghunatha Tondaman's services, Raghunatha Kilavan Setupati has given Pudukkottai as an honour for his services. In later centuries, the Thondaiman rulers, while nominally feudatories of the Ramnad state, often pursued an independent foreign policy, a trend common in all parts of India at that time.After the death of Raghunatha Kilavan Setupati he become ruler of Pudukottai. After becoming the ruler of Pudukottai, Raghunatha Thondaiman fought against the Nayaks of Tanjore in support of the Nayaks of Madurai and conquered Thirukkattupalli a very important place. Then there was a direct clash between Thondaimans of Pudukottai and the Nayaks rulers of Tanjore. Thondaiman conquered the west of Thirukkattupalli. The next ruler Raja Vijaya Reghunatha Raya Thondaiman he helped Arcot Nawab against Hyder Ali the ruler of Mysore. He was also loyal towards the British Government. After some time, when Hyder Ali’s army tried to enter into Pudukkottai, the Thondaiman’s army successfully defeated them and drove Hyder’s army away. Thondaiman captured Kilanilai and Aranthangi. He helped the British Government against Tipu Sultan. Pudukkotai finally came under formal British protection. This was arguably unavoidable, since the Thondaimans were much menaced in that period by a resurgent Mysore ruled by Hyder Ali and Tipu Sultan. Tipu Sultan had sought to leverage the power of the French against his British adversaries, and Pudukkotai, in common with its neighbours such as Thanjavur and Travancore, found it expedient to ally with the British.

Raja Rajagopala Thondaiman (1928 -1948) the last and ninth in the line of Thondaiman rulers, was selected by the British Government and was crowned when he was six years old. After Indian independence in 1947, the Pudukkottai Princely State was amalgamated with Indian Union on 04/03/1948 and became a division in Tiruchirappalli district. The long history of the Thondaimans rule came to an end.

The code of suicide by warriors or Thevars in ancient tamilnadu

Avippali, Thannai, Verttal, Vallan pakkam, Pun Kilithu Mudiyum Maram and Marakkanchi: the forms of martial suicide and suicidal battle of the warrior as the ultimate expression of his loyalty to his commander. These six forms of martial suicide are defined as described by the works referred to above.

Pulla Vazhkai Vallan Pakkam – the martial attitude of the warrior who goes forth into suicidal battle is mentioned by Tholkappiyam. The other works refer to it as Thannai Verttal. Duarte Barbosa describes the practice among the Nayar(of the Chera kingdom). It was later noticed by British officials as well. It was also prevalent among the Maravar (of the Pandya kingdom) from whom the suicidal Aapathhuthavi bodyguard was selected. Thannai Verttal also refers to the suicide of a warrior on hearing that his king or commander has died (Purapporul Venpa Malai). Punkilithu Mudiyum Maram is the martial act of a warrior who commits suicide by tearing apart his battle wound.

Another form of martial suicide mentioned by all the works except Veera soliyam, is Avippali. Tamil inscriptions speak of it as Navakandam. Inscriptions found in many parts of Tamilnadu provide greater information on the practice. Navakandam is the act of a warrior who slices his own neck to fulfil the vow made to korravai – the Tamil goddess of war – for his commanders’ victory in battle. The Kalingathu Parani(10) – a work which celebrates the victory of the Chola king Kulotunga and his general Thondaman in the battle for Kalinga, describes the practice in detail. “The temple of korravai is decorated with lotus flowers which bloomed when the warriors sliced their own necks”;“they slice the base of their necks; the severed heads are given to the goddess”(111); “when the neck is sliced and the head is severed, the headless body jumps with joy for having fulfilled the vow”).

The epics of Chilapadikaram (5: 79-86) and Manimekalai (6: 50-51) mention the practice. To ensure the complete severing of the head, the warrior tied his hair to a bamboo bent taut before he cut his neck. Hero stones depicting this practice are found all over Tamil Nadu, and are called Saavan Kallu by locals. The warriors who thus committed suicide were not only deified in hero stones (saavan kallu) and worshipped but their relatives were given lands which were exempted from tax.

An area handbook (Tharamangalam) of the Tamilnadu archeology department notes that “the Nava Kandam sculpture which is found widely all over Kongu Nadu (Coimbatore, Salem) is to be seen at the Tharamangalam Kailasanathar kovil also. The people call it Saavan Kallu. “The practice of Nava Kandam existed in Kongu Nadu till the early part of this century.”

A Saavan Kallu at Thenkarai Moolanatha sami Kovil in Madurai, depicting the act of a warrior holding his hair with his left hand and slicing his neck with his right – 14th century – is said to be annually worshipped by the Conjeevaram Mudaliyars.(13) The Conjeevaram Mudaliyars are Kaikolar, a presentday weaving caste which was militarized under the Chola empire and was made into a special military body; there are indications that Kaikolar warriors practiced Nava Kandam(14).

Apart from these codified forms of martial suicide, a method called Vadakkiruththal is mentioned in Tamil heroic poetry. It is the act of a warrior king fasting to death, if some dire dishonour were to come upon him. The Tamil teacher, and the Dravidian propagandist, turned the song of the legendary Chera king Irumborai a tamil king who committed suicide when he was taken captive by his enemies into a compelling theme in Tamil renaissance.

The Avippali form of martial suicide as the ultimate expression of loyalty to one’s commander, is deeply embedded in the Tamil psyche. Senchorru-kadan (the debt of red rice) is a phrase that is widely used today by Tamils as an expression of loyalty. One frequently hears of it in a popular Tamil song. The phrase sands for the ritual of partaking of rice by which Maravar and other Tamil military caste warriors bound themselves to their king or commander to die in suicidal battle for him, or to commit suicide on the day he was slain. Of Avippali, the Puraporul Venba Malai ( 92) says, “thinking of nothing but the red (blood) rice the Maravar give their life as offering in battle.”

The ritual of red or blood rice was described by two Muslim travellers who had visited the Tamil country in the 9th century. “A quantity of cooked rice was spread before the king, and some three or four hundred persons came of their own accord and received each a small quantity of rice from the king’s own hands, after he himself had eaten some. By eating of this rice, they all engage themselvesto burn themselves on the day the king dies or is slain; and they punctually fulfill their promise.”In modern times it has been observed that “when a Maravar takes food in the house of a stranger, he will take a pinch of earth and put it on the food before he commences his meal.” This act freed him from the debt of blood rice.Some also committed suicide by eating bricks.

Religion

Thevars are traditionally Hindus of Saiva Siddhanta margam.

Surnames

The surnames used by the Thevar people are Ambalakarar, Servai, Vandaiyar, Mannaiyar, Nattar (not Nadar), etc. It is a general practice in Tamil Nadu to address a Thevar woman as "Nachchiyaar". The Thevars of Dindigul, Trichy, Thanjavur, Theni, Madurai, Sivaganga, Pudukottai and Ramnad Districts have very distinct surnames. Some of the most common names are Anjathevar, Vanathirayar, Sendapiriyar, OOnayaar, Alathondamar, Ambalam, Aarsuthiyar,Kaadavaraayar, Kalingarayar, Vandaiyaar, Vallundar,Thanjaraayar, Chozhangaraayar, Kandiyar, Pursaar, Vaanavaraayar, Mazhavaraayar, Payer, Kommatti, Mootar, Patti, Kannakkarar, Irungular, Singilaar, Pallavaraayar,Ponnapoondar,Pullavaraayar, Servai, Karaimeendar,Vanavarayar,Vairayar,Ponpethiar,Gopalar, Thondaimaan, Thevar, Kandapillai, Vayaadiyar, Vanniar, Nattaar, Alankara Priyar, Munaiyatriyar,Keerudayar, Saaluvar, Manraayar,Kaadavaraayar, Madhavarayar, Onthiriyar, Servai, Serumadar, Vambaliar, Thenkondaar, Mankondaar, Kaaduvetiyaar, Sozhagar, Chozanga Nattar,olivarayar etc. There are over 700 surnames in use.

Current Distribution

Kallar, Maravar, Agamudaiyar basically are the Pandiya and chola caste who ruled the pandiya nadu and chola nadu .

Kallar mainly lived and are still populas on the northern pandian territory or Thanjavur, Thiruchirappalli, Dindugal, Madurai districts.

Agamudaiyar formed the police force and did security jobs. They bascially stood guard for Temple, Farm lands, Nadan hamlets. They are called servai in Thirunalveli, Thoothukudi districts. Maruthu Sagothararkal are marked for their guard of Kalayar koil against the war with British. They are scaterd all thro Pandiyan Territory mainly to all temple cities.

Maravar are brave warriors who met head-on. They lived and are still populas on the northern Pandian Territory next to Kallar belt in the districts of Ramnad, Madurai, Raja Palayam, Thirunelveli. They shared the ruling titles of Pandiyans for their bravery. Raja of Ramnad is the fact for this.

When the pandian suffered defeat at the hands of Nayaks and Muslims of Vijayanagar Empire, These 3 castes stood guard and gave their life in protecting the assets of Madurai Meenakshi temple and its chain of temples down south. They retained the pandian control and still are dominant in the southern pandiyan districts of Tamilnadu

Inscriptions

An inscription, from 1655, records an accord between the Sathanathar, a Chetti merchant community, and the Nattar to contribute fifty kalanju of gold to the Elunattu Mutt at Chidambaram.

See also

• Thondaiman
• Kshatriya
• Martial race

References

1. Selvaraj Velayutham (2008). Tamil cinema: the cultural politics of India's other film industry. Routledge. pp. 141–. ISBN 9780415396806. Retrieved 9 June 2011.
2. http://books.google.com/books?id=N1Q_TdiGzVIC&pg=PA11&dq=thevar+descended&cd=6#v=onepage&q=thevar%20descended&f=false
3. Robert Caldwell (September 2009). A Comparative Grammar of the Dravidian Or South-Indian Family of Languages. BiblioBazaar. pp. 141–. ISBN 9781113662583. Retrieved 9 June 2011.
4. Krishnaswami S. Aiyangar (1991). South India and Her Muhammadan Invaders. Asian Educational Services. pp. 63–. ISBN 9788120605367. Retrieved 9 June 2011.
5. Madras (India : State); B. S. Baliga (Rao Bahadur.). Madras District Gazetteers: Ramanathapuram. Printed by the Superintendent, Govt. Press. Retrieved 9 June 2011.
6. "Inscriptions copied from Ambukkovil temple". The Hindu. Chennai, India. 28 June 2004.

• Thurston, Edgar (1909). Castes and Tribes of Southern India Volume I - A and B. Madras: Government Press. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Revathi Rajkumar and VK Kashyap (2004). Genetic structure of four socio-culturally diversified caste populations of southwest India and their affinity with related Indian and global groups. PubMed Central, PMCID: PMC515297

• Social groups of Tamil Nadu
• Indian castes
• Hindu communities