Friday 8 June 2018

Nairs and trade in ancient Kerala

Recently I was searching that how Nairs became rich in ancient times. When searching on the internet, I read on a website that the spice trade in Malabar was once owned by the Nairs. In those days, different types of spices were exported to the foreign countries like China, Portugal, the Arabian countries, etc. and also were transported to different parts of India. For example, in 'The Quarterly Review of Historical Studies - Volume 8' is it mentioned that "Spices came to Surat largely from the Malabar Coast and the spice islands. Pepper, nutmegs, mace, cloves, cardamoms and cinnamon were the chief varieties traded at Surat."

Luís Vaz de Camões or Luis de Camões was a poet of the 16th century and is considered Portugal's and the Portuguese language's greatest poet. His mastery of verse has been compared to that of Shakespeare, Vondel, Homer, Virgil, and Dante. Luis de Camões' travel journals and his Lusiads (1572), translated into English in 1776, also told of the idyllic Nair community and its gracious trade in vital spices like cinnamon, cardamom, sandalwood, and pepper; and he contrasted the civility of its thriving seaport of Calicut with the tawdry living of Dutch settlers and Portuguese adventurers in the former Nair port of Cochin.

Before Camões, the Portuguese traveller Domingo Paes also told in 1520 of the Nairs' astute management of the ancient spice route, and of their cultural and religious ties with the Brahmin kingdom in the Deccan whose capital, Vijayanagar, was a large and splendid as Rome. 
In 'A History of India by Hermann Kulke and Dietmar Rothermund' it is given that "The most important port of Malabar coast was Muziris(Crangannore near Cochin/കൊടുങ്ങല്ലൂർ) in the kingdom of Cerobothra (Cheraputhra), which 'abounds in ships sent there with cargoes from Arabia and by the Greeks'. The Periplus reported on Roman trade in Malabar: "They send large ships to market-towns on account of the great quantity and bulk of pepper and malabathrum(Cinnamon). There are imported here, in the first place, a great quantity of coin; topaz, thin clothing, not much; figured linens, antimony, coral, crude glass, copper, tin, lead, wine, not much, but as much as at Barygaza[Broach]; realgar and orpiment; wheat enough for sailors, for this is not dealt in by the merchants there. There are exported pepper, which is produced in quantity in only one region near these markets, a district called Cottonara [north Malabar?]. Besides this, there are exported  great quantities of fine pearls, ivory, silk cloth, spikenard from the Ganges, malabathrum from the places in the interior, transparent stones of all kinds, diamonds, and sapphire and tortoise shell; that from Chryse land, and that taken among along islands along the coast of Damirica[Tamil Nadu]. They make the voyage to this place in a favourable season who set out from Egypt about the month of July, that is Epiphi." "

Marco Polo was an Italian merchant, explorer, and writer. In one of his books, he has written about Malabar that "It is the best part of India... It the richest and most splendid province in the world... Malabar(Kerala) and Ceylon(Sri Lanka) between them produce most of the pearls and gems that are to be found in the world." Nāgadveepa was the name of the northern (pearl-producing) part of Sri Lanka. 

In our Tharavadu, there was a big Moonstone. It was as big as a coconut endocarp. Sometimes the Moonstone was kept in the light of the full moon. At that time, it produced liquid. This liquid was collected and was used to make some Ayurvedic medicines. My mother's maternal grandmother possessed original Navaratnas. Navaratnas are believed to be nine sacred gemstones related to eight planets (excluding earth) and the moon. My mother, in her childhood days, had seen those nine gemstones in her maternal grandmother's Mundupetti (a trunk or a large wooden box that is used to keep clothes). 




Some data were collected from Wikipedia, Indian Renaissance: British Romantic Art and the Prospect of India by Hermione de Almeida, From Matrilineal Kinship edited by David Murray Schneider and Kathleen Gough,  Beyond Price: Pearls and Pearl-fishing: Origins to the Age of discoveries - Volume 224 by R. A. Donkin

Saturday 26 May 2018

Nāgavanshis of Kānchipuram

The ancient Hindu Temples of Tamil Nadu are famous for their astonishing architecture and the Sangam literature is highly revered in Kerala also. PathuPāttu/पत्तपाट्ट meaning ten compositions of Sangam literature is a compendium of ten series of poems which mentions about a Chola King who had married a Naga Princess and had a son with her. Chola kings were Suryavanshi Kshatriyas of Kashyapa Gotra
The Pallavas were the kings of Kanchi about the middle of the third century A.D. The Pallavas belonged to the Bharadvaja gotra and their ancestry included Angiras, Brihaspati, and Bharadvaja. In the Velurpalaiyam plates of the ninth century, it is given that Veerakoorcha the first Pallava king attained the high status by marrying a Naga princess. The Naga clan of Kanchipuram also practiced cross-cousin marriage like the Nairs of today. 
There are several founding myths about the Pallava dynasty but all of them agree that this dynasty began with the marriage to princess Naga or Serpent Clan from across the seas. A Pallava inscription clearly suggests that the dynasty derived its royal legitimacy from this alliance. 

Goddess Kāmākshi 

Shree Kamakshi Amman Temple is one of the most famous Temples of Kanchipuram district. In this Temple, Goddess is worshipped as Shree Tripura Sundari. One eye of the Goddess is called 'Ka' and another eye is called 'Ma'. 'Ka' is used for Goddess Saraswati, the Goddess of literacy and arts. 'Ma' is for Goddess Lakshmi, the Goddess of money, wealth, fertility, courage, victory and knowledge. It is also believed that sincerely worshipping Goddess Lakshmi will bring back the lost wealth. Akshi means eyed. So, Kamakshi means 'Ka' and 'Ma' eyed or the Goddess whose one eye is Ka(Saraswati) and another eye is Ma(Lakshmi). 
In the Malayalam language, there are sayings like "Ka-Ma ennoru aksharam mindi pokaruth(का-मा एन्नोरु अक्षरम् मिंडी पोकरुत्)" which means do not even say the word Ka-Ma" which actually means keep your mouth completely shut. And there is another saying that "Ka-Ma ennoru aksharam polum patthichittilla(का-मा एन्नोरु अक्षरम् पोलुम् पठिच्चिट्टिल्ला)" which means he/she has not even learned the word Ka-Ma. 
As it is said that there was a Naga clan in Kanchipuram, I believe that the ancestors of Nairs were ardent devotees of Goddess Kamakshi. Sometimes I feel that the original name of Kanchipuram was Kamakshipuram, it gradually became Kamachipuram and then Kanchipuram. 

Mahābalipuram

The Shore Temple of Mahabalipuram is the another famous Temple in Kanchipuram district. It is believed that this place, Mahabalipuram, was named after King Bāli who was the grandson of King Prahlada. But in my opinion Lord Shiva, the main the deity of this Temple might be in the form of Mahabali that is the Lord of great strength. This also could be the reason behind the name of this place. 
Ancient Kerala was from Kanyakumari to Gokarna (of Udupi district). In Gokarna, there is a Temple of Lord Shiva and it is called Mahabaleshwar Temple. There too Lord Shiva might be in the form of Mahabali. 
In Kerala, some people say that "Mahabali should be worshipped on the day of Onam." Last year there was a debate on whether Mahabali is the King Bāli or a deity. In my opinion, Mahabali is actually Lord Shiva. That is, in ancient Kerala Mahabali might have been the name of a form of Lord Shiva. For example, In Ujjain Lord Shiva is worshipped in the form of Mahakāl. 
In ancient times, Nagavanshi Nairs might have worshipped Lord Shiva in the form of Mahabali to strengthen their rule. Once in a magazine article, I read that there is a secret underground tunnel from Gokarna to Kashi. Kashi was once ruled by Brahmadatta dynasty. About 9th century B. C. the Brahmadatta dynasty of Kashi was replaced by a Naga dynasty. 

Shree Ulagalandha Perumal Temple

Shree Ulagalandha Perumal Temple of Kanchipuram is dedicated to Lord Vishnu. In this Temple, Lord Vishnu is worshipped in the form of Shree Trivikrama or Lord Vamana. The Deity is also called Shree Lokanathan which means the Lord of the universe. The pond of this Temple is called Naga Teertha.
Lord Trivikrama was worshipped on the day of Onam in our Tharavadu. And my mother's eldest maternal uncle offered Pujas to Lord Shiva on the day of Pathinārām Makam. 





Data were collected from Tamil Geographies: Cultural Constructions of Space and Place in South India by  Martha Ann Selby, Indira Viswanathan Peterson, The Lord of  Vendangam by S.R. Ramanujan, Uttar Pradesh District Gazetteers: Varanasi, Wikipedia, The Ocean of Churn: How the Indian Ocean Shaped Human History by Sanjeev Sanyal,  Origin of Saivism and Its History in the Tamil Land by Subramanian K R, From Art and culture of Tamil Nadu (1980) and www.kanchikamakshi.com

Saturday 5 May 2018

Kaniyars were not the preceptors of Kalarippayattu

In the website of Kerala Kalari Kurup Kalari Panicker Sagham it is written in the charity section that it was them who taught Kalarippayattu to Nairs. There is no proof for it. There is not even a single text in which it is written that Kaniyars practiced this martial art which is highly respected in Kerala. Kaniyar/Kaniyan community is not related to Malayali Nair community in any way. For Keralites, Kaniyan or Kaniyar means astrologer but there are some other facts which are not known to the people of Kerala. Now I am going to share some of those including two rituals which are jaw-dropping. 

Kaniyar/Kaniyan is a community of astrologers. The word Kaniyar/Kaniyan means 'the one who calculates'. They are also known as Kaniyan, Kanisu, Ganaka, Kanisan, Kamnan, and Kani. In the census report of 1881, Kaniyar has been reported as a Tamil caste. I have visited the houses of some Kaniyars. All of them had installed Lord Kuttichathan in their prayer room. In Kerala, Lord Kuttichathan is a local deity worshipped in witchcraft. It is believed that Kaniyars can never predict about their own future and the future of their family members. Kaniyars do not have Gotras and Vanshas/Vamshas. They are out of Varna system. 

Canion

Kaniyars(Kaniyans) are mentioned as Canion in 'A Description of the Coasts of East Africa and Malabar in the Beginning of the sixteenth century by Duarte Barbosa'. It is written is the book that "There is another lower set of Gentiles(non Jews) called Canion. Their business is to make shields and shades or hats: they learn letters and astronomy, and some of them great astrologers and they foretell many future things, and form very accurate judgements upon births of men. They are great diviners, and pay great attention to times and places of good and bad luck, which they cause to be observed by these kings and great men, and by merchants also." 

Rashi Panikkar

The Kaniyar community claim that the another name of their caste is Kalari Kurup/Kalari Panicker. In From Kerala -Volume 1 by Suresh Kumar Singh, T.Madhavan Menon, D.Tyagi it is givven that "the Kaniyan are known by different names in different regions of Kerala, such as the Kaniyan or Balleyyaya in northern areas, the Panikar in Central Malabar, the Ganaks or Ganika in Cochin area, the Kani or Kanian or Kanisan in Travancore area. But irrespective of their local reference, they are now generally called the Kaniyar or Kaniyan. In central Malabar, they are referred to as Rashi Panikar, which means the Panikar who deal in rashi, i.e. horoscope." 
These people now have started to add the word Kalarickal with their house names. The most funny thing is that they call the martial art as Kalari and not Kalarippayattu. They say "we taught Kalari to Nairs." The word Kalari actually means instituion. So, the another name of their caste is Rashi Panikkar and not Kalari Panicker. 

Kaniyan Attam/Kaniyan Koothu

Kaniyan Attam is dance form that is practiced by the Kaniyan or Kaniyar community of Tamil Nadu. In Kaniyan Koothu, two men perform on the musical drum Makudam  


 
This drum is a small circular one-headed drum hung from the left shoulder and tapped with fingers of both the hands. The drum is made of Poovarasu or neem wood. Boards of the wood are bent into circular shape and the skin of the young buffalo is attached to one side of the frame using glue prepared from Tamarind seeds. Based on the sound of drum or more specially it's pitch two types of Makudam are distinguished: the Vucha Makudam(high pitch drum) and the Mantha Makudam(low pitch drum). Both drums are used in Kaniyan koothu. Finally, to complete Kaniyan Koothu team, two male dancers are costumed as women. Generally, these performers grow their hair down to their shoulders and curls it using hairclips. When they have finished putting on their costumes they look so much like females that it is difficult to recognize them as males. These performers dance to accompainment of song and music. Only the Kaniyan community performs this Koothu. 


Kaniyan Kaivettu

Kaniyan Kaivettu or blood sacrificing by the shaman(a person regarded as having access to, and influence in, the world of good and evil spirits) is ritual done by an elderly person who has retired from Kaniyan Koothu performance. In this ritual shaman puts bananas, betel leaves, a coconut, incense sticks and a mask made of clay or fibre representing the evil spirit into a tray and offers it all to the deities. He walks three tiimes around a stone mortar used to make flour, finally stepping onto and standing upon the stone for a time while wearing the mask on his face. He rubs his left hand, the one he is going to cut, with coconut and circles it three times with coconut. Then he ties his left arm tightly with a cord and cuts the upper part of his wrist with a small sharp knife until blood begins to flow. He clenches his hand tightly and pours the blood on some plantain leaves, which spread out in front of Komarathadigal. Shaman often sprinkles water on the wound to keep the blood from clotting. The blood sacrified by shaman is mixed with bananas and eaten by Komarathadigal

Kaniyan Naakkuvettu

In this ritual, shaman bites his tongue tightly, then looks into a mirror held in his left hand while cutting his tongue with a sharp knife until blood begins to flow. Then he pours his blood on the plantain leaves and has it eaten by the komarathadigal


Some information were collected from "Images of the Body in India: South Asian and European Perspectives on rituals and perfomativity edited by Axel Michaels, Christoph Wulf" 

Vishu

                               

Sadya that was served to Goddess Bhuvaneshwari in the Prayer room of Tharavadu


The Malayalam calendar is a solar calendar. Every Sankranti is the beginning of new month. Mesha Sankranti(मेष संक्रान्ति) is known as Vishu(विषु) in Kerala. It is the New year of Malayalis. According to the Gregorian calendar, it mostly falls on April 14th or April 15th.  In Nagavanshi Nair Tharavadus it is celebrated as follows,

Eve of VIshu 

On the eve of Vishu, members of Tharavadu start to create Kani(कणि)/Vishukkani(विषुक्कणि) from the evening. Kani is a typical way of decorating the idol of Lord Krishna with fruits, flowers, rice grains etc. for Vishu. On the day of Vishu, the first ritual is to see the Kani and pray to God. In Kani, a large cooking utensil called Uruli(उरुळि) is taken and kept in a clean place in the sitting room or near the Prayer room. In the Uruli, first, the Idol of Lord Shree Krishna is kept. Then a Kasavumundu(a traditional attire with golden border), Vālkannādi(traditional mirror), mangoes, jackfruit, gold ornaments, money, and beautiful flowers of Golden rain tree are kept with the Idol. The final part of decoration is wearing flower garlands to the idol. After the decoration is over, Vilakku or traditional lamp of Kerala is kept in front of the Kani. Vegetables for Sadya are cut and kept immersed in the water for the whole night so that on next day they remain fresh. 


Vishu Kani after lighting lamps
                                                                      
Kanikānal(कणिकाणल्) 

On the day of Vishu, some elder members, mostly females, wake up at 3:00 am. They light the Vilakku in front of the Kani and pray to Lord Krishna for the prosperity of the family. Then they slowly bring other members by covering their eyes with hands, so that those members can see the Kani right at the opening of their eyes. This ritual is called Kanikānal, the word Kanikānal means "seeing the Kani". In ancient times, Kani was also taken to the cowshed to show it to the cows. 

Vishukkaineettam(विषुक्कइनीट्टम्)

After the Kanikanal ritual, all the members get Vishukkaineettam from those who are elder than them. Vishukkaineettam is a small amount of money given on the day of Vishu. After getting Vishukkaineettam children burn firecrackers to welcome the new year. 

Offering prayers at prayer room

At 4:00 am, all the members take bath, get well dressed, go to the prayer room and pray to all the deities that to fill the new year with happiness and success.  
Orthodox Hindus of Thrissur district visit Shree Krishna Temple at Guruvayur on Vishu. Because on this day, at the time of sunrise, the first rays of Sun touches the feet of the Idol of Lord Shree Krishna. Normally, the Temple closes everyday after 9:00 pm. But on the eve of Vishu, the Temple remains open for the whole night and is filled with the large number of devotees. These devotees sleep in the temple and after waking up at 2:00 am, they queue up and slowly move towards the shrine to see the God. (That is instead of arranging Kani in their house, they prefer to do the Kanikānal ritual in the Temple.)  

Sadya(सद्या)

After the morning prayer is over. The female members start to prepare the special meal called Sadya. Items of Sadya are rice, different types of curries, stir-fries, chips, pickles and traditional rice puddings known as Payasam. In the southern parts of Travancore region, a sweet flatbread called Boli(बोळि) is also served in Sadya. 
In Kiriyathil-Illathu Nair Tharavadus, Sadya is first served to the Deity of the prayer room.  First a Vilakku is lit and then with huge respect Sadya is served to the Deity. Only after this ritual, Sadya is served to the members of Tharavadu.

Vishukkaineettam for servants

A small sum of money with a Mundu is given as Vishukkaineettam to servants. 

Friday 4 May 2018

Thiruvāthira Vratham

Thiruvāthira Vratham/तिरुवातिरा व्रतम् is like the Karvā Chauth of north India. But the rituals are completely different. According to the Malayalam calendar, this day falls on the Thiruvāthira star of Dhanu month. Thiruvathira star is known as Ārdrā in Sanskrit. Unmarried Malayali Nair girls observe this fast to get a good husband and married Nair women observe this fast for the good health and long life of their husbands. Thiruvathira is also believed to be the birthday of Lord Shiva.The rituals of Thiruvāthira Vratham are as follows,

Thutichu kuli(तुटिच्चु कुळि)

Thutichu kuli starts ten days before Thiruvāthira. On the day of Thiruvāthira, girls and young women wake up at 2:00 am, that is before sunrise and go to Temple Pond. There they immerse the half of their bodies and stand in a circle. Then they sing a devotional song on Lord Shiva and Devi Pārvathi. While singing, they make sound with hands by hitting the hands together just below the surface of the water, with left-hand kept fisted and right-hand open. This ritual is called Thutichu kuli. The sound made by hitting the hands is taken as the music for this devotional song. The first line of this devotional song is as follows "Bhagavān thante thirunāl allo, Bhagavathikku thirunombu allo. Unnaruthe.Urangaruthe.(भगवान् तन्त्टे तिरुनाळ् अल्लो, भगवतीक्क तिरुनोम्ब अल्लो. उण्णरुते. उरंगरुते.)." It means "for God(Lord Shiva) it is the birthday, for Goddess(Devi Pārvathi) it is the sacred fasting day. Please do not eat. Please do not sleep."   

Offering prayers at the Temple 

After the Thutichu kuli ritual, women take bath and get dressed. They also wear homemade kohl or Kājal in their eyes, put Bhasma, sandalwood paste and Kumkum on their forehead and adorn their hair with Dashapushpam. Dashapushpam are the ten important flowers worn by women on the day of Thiruvāthira and these flowers are also used to decorate Goddess Bhagavathi on the Month of Karkitaka. Dasha means ten and Pushapam means flower(s). The Dashapusham are Thiruthaali, Cheroola, Puvvamkurunnilla, Kayyonni, Nilappana, Mukkutti, Uzhinja, Karuka, Muyal Cheviyan and Vishnukranthi. And after that they chew Murukkān. Murukkān is peeled and chopped arecanuts wrapped with beetel leaves. After chewing Murukkān, they visit the Temple. Unmarried women pray to get good husband and married women pray for the good health and long lives of their husbands. 

Food 

After coming back to home, women prepare regular food for other family members and fasting dishes for them. Only vegetarian food is prepared on this day. Women who are taking Vratham or fast do not eat rice dishes. Dishes are made from broken wheat and Ettangādi Kizhangu(एट्टगांडि किष्ज्यगं). The term "Ettangādi Kizhangu" means "tubers of eight markets". They are eight different types of tubers used in Thiruvāthira recipes. 

Thiruvāthirakkali/तिरुवातिराक्कळि

After having lunch women perform Thiruvāthirakkali in the front courtyard of their house. Thiruvāthirakkali is a typical folk dance performed by women on the day of Thiruvathira and they perform it in front of their family members only. This dance is performed around a lit Vilakku(traditional Kerala lamp). Most of the songs used in Thiruvāthirakkali are devotional songs. The types of Thiruvāthirakkali are, 

1) Kaikottikkali/कइकोट्टिक्कळि - Kai means hand, kottuka means clapping and kali means performance. This this dance is performed by clapping the hands. It is also known as "clap dance" in English.

2) Kummi/कुम्मि - Kummi is the faster version of Kaikottikkali. 

3) Kinnamkali/किण्णम्कळि - Kinnamkali is performed by holding steel plates in the palms of both hands. It is an astonishing dance because in some steps the palms are turned downwards for 2-3 seconds but the plates never fall down.  

4) Pinnal Thiruvāthira/पिन्नल् तिरुवातिरा - In Pinnal Thiruvathira, Vilakku is not lit in the center. Long ropes are tied together above on a support. Number of ropes will be equal to the number of women. Women encircle around the ropes, each and every one of them hold a rope in one hand and start performing this dance. Sometimes women hold a plate in another hand. 

Wednesday 2 May 2018

Why Kiriyathil and Illathu Nairs do not marry Ambalavāsis

Amabalavasi is a Temple servant community in Kerala. Ambalam(अम्बलम्) means Temple and Vasi(वासी) means dweller. So, Ambalavasi means Temple dweller. The sub-castes of Ambalavasi community are as follows Adikal, Moothathu(Moosad), Elayathu, Kurukkal, Nambeesan, Puppali, Pushpaka Unni, Theeyattu Unni, Chakyar, Ambalavasi Nambiar, Marar, Pisharody, Pothuval, Warrier, Pulikkal Marar and Asthikurichi Marar(Sheetikan). There profession in Temples were cleaning, garland making, playing devotional music and performing devotional dance.
In 'Devadasi system in medieval Tamil Nadu' it is mentioned that "Tiruvachagam lays stress on garland making, sweeping, smearing and dancing as the duties of Devadasis. Devadasis of Tiruvallam Temple picked up flowers and strung them into garlands." Do not mistake the ancient Devadasis as Devadasis of today. Ancient Devadasis were not bad charactered women. They only did temple duties. In ancient times, some women of this community never got married and dedicated their whole life in serving the Temple.
Ambalavasis are similar to Isai Vellalars of Tamil Nadu and Devadigars of Karnataka. Some of the Ambalavasis wear Poonoolu((Yajnopavita or Janeu) and claim that they are Brahmins but their is no proof for it. So, first we should look at what is the difference between a Brahmin and an Ambalavasi.

Differences between a Nambūthiri and an Ambalavāsi 
Nambuthiris are the genuine Malayali Brahmins of India. They have seven Gotras: Kamsha, Kasyapa, Bharadwaja, Vatsya, Kaundinya, Atri, and Tatri. There Vedic school is Brahmaswam Mattham(ब्रह्मस्वम् मठम्), that is, the institution where the Nambuthiris learn the Holy Vedas right from their childhood. Amabalavasis do not have Gotras, that is, they are not the descendants of Maharishis. Also, Ambalavasis don't learn Vedas. In India, Vedas are only learned by genuine Brahmins.
Ambalavasis learn to play musical instruments and to perform devotional dances right from their childhood. Mizhaavu, Edakka, Chenda are some of the musical instruments used by Ambalavasis. Similarly, Koodiyaattam, Nangiyaar Koothu, Theeyaattu are some the devotional dance forms performed by them. Nambuthiris do not play music, perform dance and make garlands in Temples. In ancient times, Nambuthiris never learned performing arts.
Poonoolu wearing ritual and Achamana ritual of Nambuthiris and Ambalavasis are completely different. In Nambuthiri community, these rituals are performed according to Vedas. Whereas in Ambalavasi community these rituals are different from that of Vedas.

Marriage in Nair community
As genuine Brahmins are the highest caste of India, a child born to a genuine Brahmin and a non-Brahmin is accepted as a non-Brahmin. A male child born from such a marriage will not have the Poonoolu ceremony and also he will not be admited to Vedic schools. He will grow up as pure non-Brahmin child. Girls don't wear Poonoolus and they are not taught Vedas.
Nairs are allowed to marry genuine Brahmins, Hindu Royal Kshatriyas and from their own community. Though some of the Ambalavasis claim that their community is related to Nairs, Nairs don't agree with it. Because Nairs are Nagavanshis. First Naganvashis are believed to be the children of Maharishi Kashyapa and Princess Kadru. Princess Kadru was the daughter of King Daksha. As she was a non-Brahmin woman her children were never accepted as Brahmins. Ambalavasis don't have Gotras and Vanshas/Vamshas. This is the reason why Nairs don't marry from Ambalavasi community. As far as I have known Ambalavasi commuity is not mentioned in Keralolpaththi. In other states of India Temple servants are included in Shudra Varna.

Kiriyathil-Illathu Nairs too never learned performing arts
Nair men were landlords, soldiers, ministers, governers, accountants, custodians of treasures and teachers of martial arts. Nair women did household works in their Tharavadus. The Nair families were so strict that the young Nair women mostly stayed indoors. Some of them learned music in their childhood but they never learned performing arts. They only learned Kaikottikkali and performed it on the day of Onam and Thiruvathira in front of their family members only.
The women of Padamangalam/Tamil Padam(पडमंगलम्/तमिल पडम्) community were Temple dancers in ancient times. Later people of this community started to claim that they are Nairs and they also began to add Nair surnames with their names. They actually belong to Maravar community and are not at all related to Nairs.

Differences between Nairs and Vellalars

It was very painful to know that even after the formation of Kerala Vellala Maha Sabha some Vellalars were still trying to become the part of Nair community. There was a misconception in some non-Nair communities that Kovilakkaars were actually Nairs and some of them were made to perform Bhoogarbha Yagna and were declared as Royals. When non-Nairs heard about it, an awful lot of them started to declare that they belong to Nair community. Some Kerala Vellalars were some of those people who wanted to become the part of Nair community and they thought that it would be easy for them to become Nairs as they are using the Pillai surname for generations. They never tried to know about the Nair community and it's rules. Now I am going to tell you about the differences between Nairs and Vellalars.

Avunculate marriage
Avunculate marriage means uncle-niece marriage or aunt-nephew marriage. Vellalars practice uncle-niece marriage whereas in Nair community it is a sin. Even if Nair community becomes patrilineal in future we Nairs will never change our community rules. In Nair community cross-cousin marriages are allowed at the same first-cousin, second-cousin marriages are considered to be a sin. That is, marrying a person whose mother is sister, cousin sister or distant cousin sister of one's mother or whose father is brother, cousin brother or distant cousin brother of one's father is a sin in Nair community. Nairs who do such a marriage are kicked out of their families.

Tharavādu
Vellalars don't have Tharavādu. Every Kiriyathil-Illathu Nair in this world belongs to a Tharavādu. Today, most of the Nairs are given residential land as ancestral property and only one member is given the Tharavādu. The holder of Tharavādu may later sell it or demolish it to construct a modern house. But even if the Tharavādu is sold or doesn't exist anymore, the Kiriyathil-Illathu Nairs keep the Tharavādu name with them. That is, they write their Tharavādu name with their name and surname. Because, people who belong to same Tharavādus are called Sheshakkār(ശേഷക്കാർ/शेषक्कार्). Sheshakkār are like brothers and sisters, they do not marry each other. A Tharavādu may have different branches but even distant related Sheshakkār don't marry each other, Vellalars don't follow Tharavādu system.

Convertion to another religion
In Nair community if a person converts to another religion, he/she will not be accepted as Nair anymore. But in Vellalar community there is a sub-sect called Christian Pillai. Christian Pillais are those Vellalars who got converted to Christianity. As far as I have seen marriage with non-Hindus is accepted in Vellalar community. Whereas is in Nair community it is forbidden. Kiriyathil-Illathu Nairs are allowed to marry from their own community, from Hindu Royal families and from Genuine Brahmin communities only.

Language
Mother tongue of Nairs is Malayalam. There are Nair families in Kanyakumari district of Tamil Nadu, there mother tongue too is Malayalam. Do not think that they are Tamil Nairs. There are no such people called Tamil Nairs. Kanyakumari was the part of Travancore. The mother tongue of Vellalars is Tamil. Kerala Vellalars also speak Malayalam very well. Tamils are proud of their language and culture but as far as I have seen Kerala Vellalars are different from them.

Naga worship
Naga worship is one of the most important part of Kiriyathil-Illathu Nair community. Naga Puja is conducted every year in Kiriyathil-Illathu Nair families. At the same time, Naga worship is not important for Vellalars. They don't seem to have a community deity. I have read about their marriage rituals but I haven't got the details about their yearly pujas yet.

So that were some of the differences between Nairs and Vellalars. The similarity between these two communities is only one thing, the Pillai surname. If more than one community shares same surname that doesn't mean that they are related.

Kovilakakkaars are not Nairs. They have no similarty with Nairs. There is a mention about Shastraka Brahmins in Keralolpaththi(केरलाेल्पत्ति). It is given that Lord Parashuram gave weapons to some Brahmins and ordered them perform Kshatriya duties and this group of people were declared as Shastraka Brahmins.  

Sunday 28 January 2018

Kalarippayattu

Kalarippayattu(कळरिप्पयत्ट) is a martial art form which is practiced in Kerala from ancient times. 'Kalari' means an institution. 'Payattu' means fight. Kalarippayattu means the fighting techniques that are taught in Kalari. It is believed that it was brought to Kerala by Lord Parashuram. In ancient times, it was mainly practiced by men of Kiriyathil Nair, Illathu Nair, and Hindu Royal Kshatriya communities. There were mainly three types of Kalaris, 
1) Ezhuthu Kalari(एष्ज्युत्त कळरि) - Institution of language and Mathematics
2) Chikithsa Kalari(चिकित्सा कळरि) - Institution of Ayurveda  
3) Payattu Kalari(पयत्ट कळरि) - Institution of martial arts 

Kalari Devatās

Goddess Durga, Goddess Shree Mahakāli and Sapta Māthrukkal or Sapta Mātrikās were the main deities of Payattu Kalari. The Sapta Mātrikās are Brahmāni, Vaishnavi, Māheshwari, Indrāni, Kaumāri, Vārāhi and Narasimhi/Prathyangirā. The warrior deities were installed in the southwest corner of the practicing room. From the offering of flowers and the Tulasi or Tulsi, this place takes the name Puttara(पूत्तर्रा), the platform of flowers, formed of a series of seven semi-circular steps narrowing towards the top. By the side of the Puttara, to the south is the Guruttara(गुरुत्तर्रा), the Guru's seat, where he sits watching and teaching the pupils. 
In the Kadathanad form of Kalari there are six types of salutations. They are,
1) Guru Vanakkam (salutations to teacher)
2) Ishvara Vanakkam (salutations of Deities)
3) Naga Vanakkam (salutations of Serpent Deities)
4) Dik Vanakkam (salutations to the directions)
5) Ayudha Vanakkam (salutations to Kalari weapons)
6) Surya-Chandra Vanakkam (salutations to the Sun and Moon)
The six salutations may refer to the Kalari Deities of that particular style. We find that Naga Devatas (Serpent Deities) and Dik (directions) have their own place in most Hindu Kalaris. In the Kalaris of Nagavanshi Nairs it is a must. Guru and Ayudha salutations are meant to pay homage to the teacher, the embodiment of system, and the weapons, which are seen as the repreasentation of the art itself, or as the Sampradayam. 

Training in the Kalaris 

In ancient times, Kalaris were owned by wealthy Nair and Royal families. Vilakku or traditional Kerala lamp was daily lit front of the warrior deities. Every Kalari had it's own guru Panicker(Nair Panicker) or Kurup(Nair Kurup) of Kalarippayattu. Only after lighting the lamp and praying to the warrior deities the practice was begun. The Kurups and Panickers gave training to the youth in use of weapons as well as in such martial feats as fencing, boxing, and wrestling. Children who finished their language course joined the martial arts course for getting trained in gymnastics and use of the arms. 

Training for Kalarippayattu consists of various techniques and stages. The first stage consists of body exercises. These include twists and turns, leaps and jumps, and poses designed to gain control over various parts of the body. The second consists of training in handling of sticks of various lengths. The third stage consists of metal weapons such as sword and shield, spear, and different types of knives and daggers. Various exercises are performed with these weapons. 

Marma 

The masters of Kalarippayattu recognize 160 to 220 Marmas in martial practice. According to Kalarippayattu, injury to Marma blocks or cuts the associated with Nadi at the point, interrupting both flows of Prāna and Vāta. 

Marma is a point on the body beneath vital structures, which may be physical, subtle or both intersect. Damage to Marmas by trauma from without or by a metabolic imbalance within has severe and potentially fatal consequences. Marmas apparently have been known since Vedic times. Warriors targeted Marmas on their enemies to inflict maximum damage, and surgeons employed the knowledge of Marmas in their treatment of such injuries. 

Weapons of Kalarippayattu

1) Urumi (उर्रुमि) - The Urumi which can be translated as “curving sword,” and is also known as a "Nāgapāsham (नागपाशम्)" and “Chuttuvāl (चुट्टुवाळ्)”. The historic weapon was saved from the erasure of time when it was incorporated into Kalaripayattu. Wielding the Urumi correctly and safely takes years of training, learning techniques for everything from bringing the blade to safe stop, to altering the rotation of your swings without slicing your arm off. 

2) Vāl (वाळ्) - Vāl means sword. Sword and shield are practiced after the Otta. The sword is the royal one among weapons. In ancient Kerala, Valpayattu took place not only between two persons but also between several persons together at the same.  It is noteworthy that nearly 300 technical terms could be found in connection with the sword practice in Kerala, the meaning of several of which are quite incomprehensible now.

3) Churika (चुरिका) - Churika is a small sword. The Churika was the standard double-edged sword medieval Kerala soldier. The Churika, however, is much better suited to the slashing/cutting techniques characteristics of Kalarippayattu than are many of the single-edged pointed types in use today. 

4) Paricha (परिचा) - Paricha is the shield used with the sword in Kalarippayattu. It is not like other shields. It is traditionally made of either leather or metal, ranges from 12 to 18 inches in diameter, and is very heavy. It is usually held by passing the arm through the strap or chain fitted around the forearm.The hand then grips the handle. The shield knobs are meant to keep the opponent's sword from glancing diagonally off the shield. 

5) Otta (ओट्टा) - Otta is a wooden stick with an S-shaped curve, representing an elephant's trunk. It used to be the foundation for an advanced weapon called Kaduthala. The rounded tip is used to strike the marma (vital points) of the opponent's body. Otta training consists of 18 sequences. Of the first three weapons that kalarippayattu students learn are introduced to, the Otta is considered the most difficult to master. In practice, the Otta is held in reverse grip by one practitioner and in a forward grip by the other. This gives the sparring partners training in both ways of holding any kind of weapon, thus the saying "An Otta expert can handle any weapon".
Advanced practice of Otta requires each practitioner simultaneously to maintain single-point focus through opponent's eyes, sustain open awareness of entire environment, engage and circulate breath/inner energy throughout the body-mind as well as the weapon and ensure the inner energy is "grounded" through the soles of the feet as they maintain contact with the earth.The last and the most difficult of the stick practices in Kalarippayattu is Ottapayat.

6) Cheruvadi (चेर्रुवडि) - Cheruvadi is a cudgel or short stick made from the wood of the tamarind tree. The name refers to its length of 3 chan (2.5 feet or 76 cm). It is taught in the second stage of Kolthari as preliminary training for the dagger. The basic posture has a low stance, with the weapon held in both hands.
Cheruvadi is held in the right hand a few inches from the end and is used for striking and guarding only. 

7) Shareeravadi (शरीरवडि) - The Shareeravadi is a long rattan staff ideally measuring the same length as the distance from the wielder's neck to the feet. It is practiced as the basics of using a spear, and the commands used for the Shareeravadi are the same as the spear commands.
Shareeravadi is held at or near one end by one or both hands; the distance between the hands is altered constantly and is the end of the stick, which is grasped by one now by another end by either hand as occasion may be required; sometimes it is grasped in the middle. 

8) Gada (गदा) - The 'Gada' or mace is a weapon made of certain types of wood, which would not break even when hit upon by very heavy blows. Usually, in the Kalari, the 'Gada' as shown in the picture is used. It has a globe-shaped head and a long rounded wooden handle tapering towards the end opposite to the head, where the weapon is held. The end of the narrow handle is made slightly wider with a bud-like projection so that the weapon would not slip out of the hand.

9) Ponthi (पोन्ति) - Ponthi is small club or mace. The use of the Ponthi is mentioned in a Grantha entitled Kalari Vidya.  

Puliyankam(पुलियंकम्)

Puliyankam means the fight of tigers. Puliyankam is a kind of sword fight popular in southern India. It is the most awe-inspiring and blood-curdling. In the Puliyankam, the combatants fight like tigers. During this fight, the combatants have to turn and twist their bodies in all possible ways and leap and jump with surprising ease and agility. Extraordinary control over the body, agility, a quick eye, and presence of mind are necessary for the mastery of this form of the sword fight. 





Data were collected from Wikipedia, www.india9.com, Oh Terrifying Mother: The Mudiyettu Ritual Drama of Kerala by Sarah Caldwell, South India - Volume 1, Kerala History and its Makers By Shri.A. Sreedhara Menon, Ayurveda: Life, Health and Longevity by Robert E Svoboda, Sangeet Natak, Issues 83-86, Kalarippayattu: the ancient martial art of Kerala by Shri.P.I.Balakrishnan, Castes and Tribes of Southern India - Volume 2 by Edgar Thurston and Shri.Kandur Rangachari, Psychophysical Acting: An Intercultural Approach after Stanislavski by Phillip B. Zarrilli, Black Belt Aug 1982, Indo-German Review: A Monthly Record of Cultural and Commercial Ties Between India and Germany - Volume 8, CCE Awareness Environmental Studies-5 by Sushri.Abha Sahgal, Indian Folklore Research Journal - Issues 2-5 and www.atlasobscura.com, Kalarippayat By Dick Luijendijk. 


Saturday 20 January 2018

Nair Kaimal

Kaimal(कइमळ) means noble. Kaimal was a title given to some Kiriyathil Nairs and Illathu Nairs by Kings of Kerala in ancient times. I don't know if there are non-Kiriyathil and non-Illathu Nair Kaimals today. Kiriyathil and Illathu Nair Kaimals have no relation with other Kaimals. That is, the other Kaimals are not from Kiriyathil and Illathu Nair communities. 

In Castes and Tribes of Southern India, Volume 2 by Edgar Thurston and Kandur Rangachari it is written that "The title Kaimal is derived from 'Kai', hand signifying power. In the former times, Kaimals were recognized chieftains. For example, Kaimals of Vakkathillam of North Travancore. Others were in charge of Royal treasury, which, according to the custom, could not be seen by even the Kings except in their presence."

Moothedath Kaimal was the ruler of Aroor and surrounding areas. Koratty was the administrative region of Koratty Kaimal. Alangattu Kaimal/Mangattu Kaimal was one the important Kaimals in the Kingdom of Cochin. The Cherthala Taluk of the present day was known as Karappuram and was comprised of two small principalities, viz, Muthedath and Iledath, the Kaimals who were the chieftains of these kingdoms were cousins and they were also closely related to the Raja of Cochin. 

The Udaya royal family or Villarvattam Swaroopam, had their headquarters at Udayampettur, about six miles to the east of Trippunithura.The territories, over which the family held sway, extended roughly from Udayanapuram, near Vaikkam, in the south and about Kodungallur in the north. It lay westwards of the Kuru Swaroopam towards the backwaters and comprised the whole of the sea-board minus the territories which belonged to the chief of Itappilly and the Kaimals, together known as the Anchikaimals, and it included among others the following places Cembil, Kumblam, Panannat, Elankunnapula, Cennamangalam, etc.  

Anchikaimals were tributaries of Cochin. Shri.Kesava Kaimal was prominent among Anchikaimals. He was an expert in martial arts and had mastered all of the eighteen prescribed modes of combat. The Kalari which was run under the overall supervision and under the tutelage of younger brother Shri.Purushottaman Kaimal, was renowned not only in Cochin but in neighbouring states as well. All members of Royal family of Cochin underwent their training in martial arts at Kaimal's Kalari. For this reason, Kaimal was a person whom Cochin Raja held in high esteem. 

In one website it is written that "The sons of this first Tulu Cheraman Perumal were called Ner Ninta Kaimal (The straight Kaimal) and Chuzhanuu Vanna Kaimal (The Kaimal who came in a twisted way). The son born of a Kshatriya queen was called Straight Kaimal while the descendant of Vellala (agriculturist) was called Twisted Kaimal according to Keralolpathi." I don't know if this is a correct information because as far as I have heard, there is no mention about Vellalar community in Keralolpathi. 

Today the surnames of Nair community are used by many other communities too. These communities do not have any similarities with Nair community and are not related to Nairs in any way. 




Data were collected from The Saga of Black Gold by Anuradha, The Journal of the Ganganatha Jha Research Institute, Volume 1, Pilgrimage to Temple Heritage 2017 By Infokerala Communications Pvt. Ltd and Studia, revista semestral, Volumes 48-49  

Friday 19 January 2018

Nair Kartha

Kartha(कर्ता) means manager. The title 'Kartha' was given to some influential Nair families of Kiriyam subdivision(Kiriyathil Nairs) by Rajas of Malabar in ancient times. Today this surname is used by many communities. Three main types of Karthas are Nair Karthas, Meenachil Karthas, and Vellalar Karthas. I don't know if there are non-Kiriyathil Nairs in Kochi and Malabar who use the surname Kartha. Kiriyathil Nair Karthas have no relation with other Karthas. 

About six centuries ago, parts of Kerala were governed by several petty local chiefs. Two such neighboring chiefs were the Kodassery Kartha and the Koratty Kaimal. 

Shri.Cheranalloor Kunju-Karthavu was a magician in the eighteenth century. He belonged to Cheranalloor Tharavadu. 

I have never heard that Illathu Nairs were also given the title Kartha. There is a typical community in Travancore region called 'Meenachil Kartha' who claim that they are Rajputs but there is no evidence for it. In the Rajput community, there are four types of Vanshas, they are Suryavansh, Chandravansh, Agnivansh, and Nagavansh. There is no information about the Vansha of Meenachil Karthas. Also, on the website of Mewar Royal family, there is no mention about Meenachil Karthas. 

In Encyclopaedia of the Madras Presidency and the Adjacent States by Vuppuluri Lakshminarayana Shastri it is written that "The Meenachil relics show that the Kuttanadu Rajah, who governed it then, had under him 16 Madambimars, who formed his military council. The descendants of the Awalur Panicker, the commander of the forces at Aryad, still draw a pension from the Government. The Alwaye archives disclose that Pularkat Kaimal, Chennat Padanair and Kalathil Kartha were the military leaders at the time."



Data were collected from Census of India, 1961: Kerala by India. Office of the Registrar General, In Kerala - Volume 1 - Page 1115 by Shri.Kumar Suresh Singh, ‎T. Madhava Menon and ‎D. Tyagi and  Tales Once Told: Legends of Kerala Adapted from Kottarathil Sankunni's Aithihyamala by Abraham Eraly. 

Thursday 18 January 2018

Nair Nambiar

Nambiar(नम्बियार) means principal chief. This was a title given to some Nair landlords by Kings of Kerala in ancient times. Today this surname is used by many other communities too. Three main types of Nambiars today are Nair Nambiars, Bunt Nambiars/Samanthan Nambiars, Amabalavasi Nambiars and Amabalavasi Chengazhi Nambiars. Amabalavasis were temple servants. Kiriyathil Nair Nambiars have no relation with other Nambiars. 

In Sociological Bulletin - Volume 7, Issue 1 it is mentioned that one of the sub-castes of Kiriyathil Nairs was Kiriyam Nambiar. That is the Kiriyathil Nairs who were given the title Nambiar. 

Chengazhinadu was a region in Southern Malabar. It was ruled by a landlord who was popularly known as Shri.Chengazhi Nambiar. But his real name and Tharavadu name are not given in the historical texts. 'Chaver Paattukal' describe the brave deeds of the suicide squads of Valluvakonathiri and praise the sacrifice of heroes like Shri.Kandar Menon and Shri.Chengazhi Nambiar. Do not confuse Shri.Chengazhi Nambiar with Ambalavasi Chengazhi Nambiars. "Chengazhi Nambiar" is the name of a person who was a landlord and Ambalavasi Chengazhi Nambiar is the name of a community. 

Shri.Muriyadathu Nambiar was one of the Nair chieftains in the kingdom of Cochin. The title Nambiar was given to him by the King. Once it so happened that there remained just one old woman in the family and she sent a request to the King HH Shri.Shakthan Thampuran that she wished to adopt a male as her successor and heir. The King had an eye for immense wealth of this family and coveting to possess all that for himself, he sent a quick reply to the woman, "After you make all arrangements towards the adoption ceremony and fix a date, inform me and I shall come there with the person you can adopt, but make sure that no other, but the very person I am bringing with me should be their heir."
Accordingly, the woman the woman made all arrangements for the adoption ceremony and after fixing the date they informed the King. At the appointed time, His Majesty came, accompanied by a boy and a girl who belonged to a Thampān's family. When the woman came to know that they belonged to the Thampān caste, a caste higher than Nairs, she was very happy. 

The families of Erambala, Varikkara and Vengayil were initially Nambiars but were additionally dignified with the title Nayanār by an assembly of Chirakkal Raja and Brahmins. The Vengayil Nayanar family owned 200,000 acres (810 km2) including forest lands- Kallyat ;-They were one of the largest landlords of Malabar and owned 36,779 acres (148.84 km2) of land. The senior Nambiar of this family was styled Kalliat Eshamanan- Nambiar and Nayanars. 

In the Cochin Census Report, 1901, it is stated that Nambiar is rather a misleading title, Some Nairs are known by that title. Chakkiyar Nambiyar always adds this title to 1 his name. In some places, Moothads(Moosads) and Elayads, who are actually Ambalavasis, are also called Nambiars. 





Data were collected from Malabar Manual by Sir William Logan, History of Kerala by Sushri.R.Leela Devi, Aithihyamaala: The Garland of Legends' from Kerala by Shri.Kottaaraththil Sankunni Warrier and www.geni.com  


Wednesday 17 January 2018

Nagarajas

Shree Anantashesha, Shree Vasuki, and Shree Takshaka are the most worshipped Nagarajas in south Asia. There are many temples dedicated to these three Nagarajas. 

Shree Anantashesha
Shree Anantashesha is a Nagaraja who is believed to have thousand-heads. He was born on Shrāvana Krishna Paksha Panchami. Today this day is known as Naga Panchami. His wife's name is Anantasheersha. 
Shree Anantashesha is also associated with the third incarnation of Shree Varaha, at the beginning of Kalpa, the supreme deity assuming the semblance of a gigantic boar dived into depths of primeval waters and heaved up the planet earth from the abyss. It is said that the Serpent King Shree Ananthashesha who supported one of the feet of the Boar while rising from the waters. 

Shree Vasuki 
Shree Vasuki is a Nagaraja who dwells in the underworld. It is believed that he has 'Swastika' symbol on his hood.The most famous legend in Hinduism in which Vasuki took part was the incident of Samudra Manthan, the churning of the ocean of milk. In this legend, Vasuki allowed the devas (gods) and the asuras (demons) to bind him to Mount Mandara and use him as their churning rope to extract the ambrosia of immortality from the ocean of milk. 
Because of the active part played by the serpent Vasuki in the churning operations, plenty of gems was given to the Naga kingdom, whose legendary capital Bhogavati is paved with jewels. 

Shree Takshaka
Shree Takshaka is Nagaraja who is mentioned in Yajurveda and Atharvaveda as a Naga deity and King of Nagas. He was born on Mārgasheersha Shukla Panchami. Today this day is known as Takshaka Panchami. In Valmiki Ramayana, he is mentioned as a snake supported on the water of the Ganga. 


For Nagavanshi Nairs, praying to the three Nagarajas at the time of Onam is considered auspicious. 



Data were collected from Wikipedia, The architectural antiquities of northern Gujarat: more especially of the districts included in the Baroda state by James Burgess, Henry Cousens, The Indian Encyclopaedia: Gautami Ganga -Himmat Bahadur edited by Shri.Subodh Kapoor, Snake Worship in India By Shri.G.Ravindran Nair and www.sanskritdocuments.org

Nair chieftains of Wynad region of kingdom of Kottayam

One half of the Wynad was ruled by Rajas of Kottayam. It was divided into Nadus or smaller divisions and was placed under Nair chieftains for purposes of administration. The Nadus were as shown below, 

1. Muthornad(Muthakur-nad, the country of the eldest). This division was placed under the direct control of the senior Raja.The villages included in this division were: Peria, Tavinjal and Edavaka, and the following families were appointed as chieftains over them:
1) Vazhattil Nair
2) Tavinjal Nair
3) Mulliyankizhil Nair
4) Alattil Nair
5) Ayivittil Nair
6) Varayal Nair
There six were jointly known as "Aruvaramth Janmakkars" that is, landlords of six boundaries.

2. Ellornad (Elankur Nadu of the younger branch). This was placed under direct control of second Raja. This consisted of Vemom and Thirunelli Amsams. The cheiftains were,
1) Edachana Nair
2) Vemom Nambiar
They are known as "Karushor" (Kariya Purushanmaar), men who administer the affairs of Elankuttil Swaroopam.

3. Wynad, Porrunanur, and Nallurnadu were placed under the third Raja. Wynad comprised of Kuppathode, Purakkadi, Anjukunnu and Puthadi. The cheiftains were,
1) Kuppathode Nair
2) Tonder Nambiar
3) Pulpadi Nair
4) Chikkalur Nair
These constitute Wynad Swaroopam.

4. Porunanur comprised of Porunanur and Vellamunda Amsams. The cheiftains were,
1) Manchan Nambiar
2) Karingari Nair
3) Mangalasseri Nair
4) Vattathode Nair
5) Cherukara Nair
These constitute Porunanur Swaroopam.

5. Nallurnad consisted of the Amsam of that name. The chieftains are,
1) Manchan Nambiar
2) Karingari Nair
3) Edachana Nair

6. Kurumbala Nadu comprised Kurumbala and Kottathara Amsams.This division was placed under Avinjat Nair of Payyormala, Kurumbranad Thaluk. He was the son of Kottayam Raja, who gave him the title Vazhunnavar(Ruler). Two Nairs - Thenamangalath Nair and Poyil Nair were appointed as local chieftains. Avinjat family was subsequently divided into Avinjat and Kuthali, and the senior members of these family held the position of Vazhunnavars in Kurumbala and Kottathara respectively. 

7. Edanataskur, comprised Amsams of Kottapadi, Kalpetta and Vythri with Kalpetta Nair and Kanthamangalath Nair as chieftains. 

8. Tondernadu consisted of the Amsam of that name placed under Nelliote Thirumullpadu, who granted it to his son Tonder Nambiar being styled "Kovil" and Mel-Kotta(Upper Fort). 

9. Muttil and Pakkam Desams were under Bhagiam or Pakkam Swaroopam. 

10. Veliyambam under the Vazhunnavar(Ruler). 





From Wynad, Its Peoples and Traditions by Shri.C. Gopalan Nair