Gounder is the name of the head in a system of decentralised panchayat administration used with various regional variations by distinct castes. The root word is Kavundu (கவுண்டு) which means the area overseen by a settlement unit's local leader, the Gavunda(கவுண்ட) which is again a derivent of the even more ancient "Gamunda" (கமுண்ட). This system gained political ascendancy during the Ganga[1] dynasty. The posts of the village headmen were usually assumed by the native warrior- landlord post Sangam Chera country Vellalar clans of the Kongu Nadu region and so fell to the ruling Gangakulam, (ref:Kongudesa rajakkal) (see Western Ganga administration) which was continued by local dynasties until the Hoysalas (see Economy of the Hoysala Empire and Hoysala administration) up to the present. The title Vellalar has disputed claims with some saying this to denote the agrarian base of the caste (Velalan) and others say it denotes the name Vallalan (the traditional word used by people in villages) which means ruler (ex: Hoysala ballalas, Raja Vallala Sena of Bengal). There is a need for further research on this subject as Kongu Vellalars consider other Velalars inferior in the caste structure and never have marital alliances with them (for example with Sozhiya Velalars in Karur). So the name Vellala seems to be distinct. The Kongu Vellalar Mangala Vazhthu (மங்கல வாழ்த்து), sung by the Tamil poet and saint Kambar, also strengthens the claim as he blest the marrying couples as ones belonging to Gangakulam. Various other references like the Velalapuranam confirm the claim. The 'kadayezhu vallalkal'or the last seven benevalent rulers hail from the community. References to the community have been found in the Purananooru of the Sangam age ( koduval kongar and karungaik kongar ,meaning kongars with battle sickles, kongars with their physical feature of massive arms respectively) and Silappadhikaram (kongilam kosar and kudagak kongar,meaning kongars of the kosar clan of the kosala region and kongars of the kudagu region respectively). The Kongu Vellalars are called Meezhi thuvasar because of their ploughshare flag. Individual koottams also have distinct flags in addition to this flag.
[edit] Demographics
The traditional homeland of the Gounders is the Kongunadu region of the Indian state of Tamil Nadu. It comprises the Salem,Dharmapuri,Namakkal,Erode,Coimbatore,Ooty,Karur districts of Tamil Nadu. The name Kongunadu is derived from Ganganadu. Gounders are also found in large numbers in the territories immediately adjacent to the north,south and east of Kongunadu and in small numbers in Kerala. This includes the Coorg region and the southern districts of Karnataka (including the city of Bangalore) and Tiruchirapalli and Dindigul districts of Tamil Nadu. Since the onset of British rule, there have been large scale migrations of Gounders to Chennai. More recently, with the IT boom there have also been migrations of Gonders in significant numbers to Europe and the USA.
Gounders form more than three-fourths of the total population of Coimbatore,Erode,Salem,Namakkal and Ooty districts of Tamil Nadu and around 50% of the population of Dharmapuri and Karur districts of Tamil Nadu. Tiruchirapalli,Theni,Dindigul and Vellore districts of Tamil Nadu, Kodagu,Mandya,Mysore and Bangalore districts of Karnataka and the Palakkad district of Kerala have 10-30% Gounder population.
History
Gounders claim to be Suriyavamsa Kshatriyas descdended from the Ganga Kings.
Theories of Origin
There are various theories on the origin of the Gangas.
The famous Velala puranam traces the origin through Marapalan the son of river Ganga.
The plates in Karnataka (esp Gummireddipura) trace them through sage Kanvayana or Jahnavya.
Monday, March 31, 2008
Kongu Vellala Gounders are one of the earliest inhabitants of South India living in the North Western part of Tamil Nadu with agriculture as their occupation. Among the many other meanings the word "Kongu" has, the most acceptable ones are "honey" and "dense forest". The ancient Sangam Literature 'Pathirruppathu' refers to the Kongu region.
An English Traveller Buchanan on his mission to collect data on the agricultural production and the irrigation system of South India. In the early 19th Century speaks of Roman Coins available in plenty at many places in the Kongu region including Pollachi and its surrounding areas. This indicates the trade relations the Kongu region had with the Roman empire during the 1st Century B.C. There were also two highways connecting West and East Coast through the Kongu NaduThe Kongu region was a political no man's land. It had never been a part any of the empires of ancient Tamil Nadu. Known for its dense forests and enormous mineral wealth, it had been a battle ground for many of the Kindgoms bordering it. The Rattas, the Gangas (405-460 A.D.) the Talakkad Gangas (610-725 A.D.) the Kongu Cholas, the Nayakas and the British had used the Kongu soil to exhibit their war supremacy.
The Kongu Velallas are a family oriented and clan oriented people. They are initially nomadics with less number of clans and gradually settled down in plains irrigating them by sheer had work and their clans increased over the years when they occupied more and more areas. The Vettuvas were their traditional rivals. Hunting is the main occupation of the Vettuvas.
It is nothing but natural that the Vellalas had to face the resistance of Vettuvas in making the forest land cultivable. Now Vettuva Gounders are one of the sub-sects of Gounders including Nattu Gounder, Kurumba Gounder and Urali Gounder. Known for protecting self respect, many a Kongu Chiafrain had defied the commands of empires. Even the Cholas could'nt fully bring Kongu under their control.A Vellala is basically an agriculturist. The whole family works in the field from early morning till evening. Land is God to him and his entire life-cycle centers only around land. Kongu Vellalas have a distinct social structure. The community has many sub-divisions called 'Kulam' 'Koottam' or 'Kudi'. A 'Kulam' may mean a family, lineage, caste folk etc. A 'Koottam' is swarm, group, association, assembly etc. A 'Kudi' denotes family, descent, caste, mansion etc. All the terms are synonymous with each other. These are also totems and these totems have symbols. Each 'Kulam' or 'Kottam' is named after bird (Antuvan) fish (Avuriyan) tree (Oodaalan), flower (Araiyan) and parts of the human body.
The word Gounder is believed to have originated from the word Kamindan which is found in insceiption belonging to the Hoysala's. The Kannada word had found its way to other insceiptions found all over the Kongu region. A Kamindan is a cattle breeder. The sanctity attached to cattle breeding by the Kongu Vellalas even to-day can be seen when they call their chief festival Pongal as "Patti Nombi".
These Kamindans are believed to have migrated from the Kolar region of Karnataka. The Vokkaligas of Karnataka and the Kongu Vellala Gounders of Tamil Nadu have many social and cultural similarities.
The Kongu culture is reflected more in its folklore. Folklore is an archive of human civilization. It consists of customs, beliefs, value systems, festivals and rituals of a Community. It also reflects its greatness and short comings. "Kula Puranams' are the chief folkloristic expressions found in many communities in South India 'Annanmar Kathai' is the national literature of Kongu Nadu. It was popularized by Sakthikkanal at the regional level and by American Anthropologist Brenda E.F. Beck at the international level. Kunnudiak Kavundan, Thamarai Naachiar, Poonar, Sangar and Thangam represent the kindo of human beings we see in every age & in every society. The valour' heroisam, social concern & the sacrifice of the brothers Ponnar Sangar still inspire and guide thousands of people living in and outside Kongu region. Visiting Valanadu Fort - where the Brothers are believed to have lived and ruled, Virappur - where Peria Kandi Amman Temple the clan deity of Annanmars is located and Padugalam where the sister Thangam revived her dead brothers with her divine power is considered to be a holy task culting across caste and creed.
Kongu Vellala Gounders are one of the earliest inhabitants of South India living in the North Western part of Tamil Nadu with agriculture as their occupation. Among the many other meanings the word "Kongu" has, the most acceptable ones are "honey" and "dense forest". The ancient Sangam Literature 'Pathirruppathu' refers to the Kongu region.
An English Traveller Buchanan on his mission to collect data on the agricultural production and the irrigation system of South India. In the early 19th Century speaks of Roman Coins available in plenty at many places in the Kongu region including Pollachi and its surrounding areas. This indicates the trade relations the Kongu region had with the Roman empire during the 1st Century B.C. There were also two highways connecting West and East Coast through the Kongu NaduThe Kongu region was a political no man's land. It had never been a part any of the empires of ancient Tamil Nadu. Known for its dense forests and enormous mineral wealth, it had been a battle ground for many of the Kindgoms bordering it. The Rattas, the Gangas (405-460 A.D.) the Talakkad Gangas (610-725 A.D.) the Kongu Cholas, the Nayakas and the British had used the Kongu soil to exhibit their war supremacy.
The Kongu Velallas are a family oriented and clan oriented people. They are initially nomadics with less number of clans and gradually settled down in plains irrigating them by sheer had work and their clans increased over the years when they occupied more and more areas. The Vettuvas were their traditional rivals. Hunting is the main occupation of the Vettuvas.
It is nothing but natural that the Vellalas had to face the resistance of Vettuvas in making the forest land cultivable. Now Vettuva Gounders are one of the sub-sects of Gounders including Nattu Gounder, Kurumba Gounder and Urali Gounder. Known for protecting self respect, many a Kongu Chiafrain had defied the commands of empires. Even the Cholas could'nt fully bring Kongu under their control.A Vellala is basically an agriculturist. The whole family works in the field from early morning till evening. Land is God to him and his entire life-cycle centers only around land. Kongu Vellalas have a distinct social structure. The community has many sub-divisions called 'Kulam' 'Koottam' or 'Kudi'. A 'Kulam' may mean a family, lineage, caste folk etc. A 'Koottam' is swarm, group, association, assembly etc. A 'Kudi' denotes family, descent, caste, mansion etc. All the terms are synonymous with each other. These are also totems and these totems have symbols. Each 'Kulam' or 'Kottam' is named after bird (Antuvan) fish (Avuriyan) tree (Oodaalan), flower (Araiyan) and parts of the human body.
The word Gounder is believed to have originated from the word Kamindan which is found in insceiption belonging to the Hoysala's. The Kannada word had found its way to other insceiptions found all over the Kongu region. A Kamindan is a cattle breeder. The sanctity attached to cattle breeding by the Kongu Vellalas even to-day can be seen when they call their chief festival Pongal as "Patti Nombi".
These Kamindans are believed to have migrated from the Kolar region of Karnataka. The Vokkaligas of Karnataka and the Kongu Vellala Gounders of Tamil Nadu have many social and cultural similarities.
The Kongu culture is reflected more in its folklore. Folklore is an archive of human civilization. It consists of customs, beliefs, value systems, festivals and rituals of a Community. It also reflects its greatness and short comings. "Kula Puranams' are the chief folkloristic expressions found in many communities in South India 'Annanmar Kathai' is the national literature of Kongu Nadu. It was popularized by Sakthikkanal at the regional level and by American Anthropologist Brenda E.F. Beck at the international level. Kunnudiak Kavundan, Thamarai Naachiar, Poonar, Sangar and Thangam represent the kindo of human beings we see in every age & in every society. The valour' heroisam, social concern & the sacrifice of the brothers Ponnar Sangar still inspire and guide thousands of people living in and outside Kongu region. Visiting Valanadu Fort - where the Brothers are believed to have lived and ruled, Virappur - where Peria Kandi Amman Temple the clan deity of Annanmars is located and Padugalam where the sister Thangam revived her dead brothers with her divine power is considered to be a holy task culting across caste and creed.
An English Traveller Buchanan on his mission to collect data on the agricultural production and the irrigation system of South India. In the early 19th Century speaks of Roman Coins available in plenty at many places in the Kongu region including Pollachi and its surrounding areas. This indicates the trade relations the Kongu region had with the Roman empire during the 1st Century B.C. There were also two highways connecting West and East Coast through the Kongu NaduThe Kongu region was a political no man's land. It had never been a part any of the empires of ancient Tamil Nadu. Known for its dense forests and enormous mineral wealth, it had been a battle ground for many of the Kindgoms bordering it. The Rattas, the Gangas (405-460 A.D.) the Talakkad Gangas (610-725 A.D.) the Kongu Cholas, the Nayakas and the British had used the Kongu soil to exhibit their war supremacy.
The Kongu Velallas are a family oriented and clan oriented people. They are initially nomadics with less number of clans and gradually settled down in plains irrigating them by sheer had work and their clans increased over the years when they occupied more and more areas. The Vettuvas were their traditional rivals. Hunting is the main occupation of the Vettuvas.
It is nothing but natural that the Vellalas had to face the resistance of Vettuvas in making the forest land cultivable. Now Vettuva Gounders are one of the sub-sects of Gounders including Nattu Gounder, Kurumba Gounder and Urali Gounder. Known for protecting self respect, many a Kongu Chiafrain had defied the commands of empires. Even the Cholas could'nt fully bring Kongu under their control.A Vellala is basically an agriculturist. The whole family works in the field from early morning till evening. Land is God to him and his entire life-cycle centers only around land. Kongu Vellalas have a distinct social structure. The community has many sub-divisions called 'Kulam' 'Koottam' or 'Kudi'. A 'Kulam' may mean a family, lineage, caste folk etc. A 'Koottam' is swarm, group, association, assembly etc. A 'Kudi' denotes family, descent, caste, mansion etc. All the terms are synonymous with each other. These are also totems and these totems have symbols. Each 'Kulam' or 'Kottam' is named after bird (Antuvan) fish (Avuriyan) tree (Oodaalan), flower (Araiyan) and parts of the human body.
The word Gounder is believed to have originated from the word Kamindan which is found in insceiption belonging to the Hoysala's. The Kannada word had found its way to other insceiptions found all over the Kongu region. A Kamindan is a cattle breeder. The sanctity attached to cattle breeding by the Kongu Vellalas even to-day can be seen when they call their chief festival Pongal as "Patti Nombi".
These Kamindans are believed to have migrated from the Kolar region of Karnataka. The Vokkaligas of Karnataka and the Kongu Vellala Gounders of Tamil Nadu have many social and cultural similarities.
The Kongu culture is reflected more in its folklore. Folklore is an archive of human civilization. It consists of customs, beliefs, value systems, festivals and rituals of a Community. It also reflects its greatness and short comings. "Kula Puranams' are the chief folkloristic expressions found in many communities in South India 'Annanmar Kathai' is the national literature of Kongu Nadu. It was popularized by Sakthikkanal at the regional level and by American Anthropologist Brenda E.F. Beck at the international level. Kunnudiak Kavundan, Thamarai Naachiar, Poonar, Sangar and Thangam represent the kindo of human beings we see in every age & in every society. The valour' heroisam, social concern & the sacrifice of the brothers Ponnar Sangar still inspire and guide thousands of people living in and outside Kongu region. Visiting Valanadu Fort - where the Brothers are believed to have lived and ruled, Virappur - where Peria Kandi Amman Temple the clan deity of Annanmars is located and Padugalam where the sister Thangam revived her dead brothers with her divine power is considered to be a holy task culting across caste and creed.
Kongu Vellala Gounders are one of the earliest inhabitants of South India living in the North Western part of Tamil Nadu with agriculture as their occupation. Among the many other meanings the word "Kongu" has, the most acceptable ones are "honey" and "dense forest". The ancient Sangam Literature 'Pathirruppathu' refers to the Kongu region.
An English Traveller Buchanan on his mission to collect data on the agricultural production and the irrigation system of South India. In the early 19th Century speaks of Roman Coins available in plenty at many places in the Kongu region including Pollachi and its surrounding areas. This indicates the trade relations the Kongu region had with the Roman empire during the 1st Century B.C. There were also two highways connecting West and East Coast through the Kongu NaduThe Kongu region was a political no man's land. It had never been a part any of the empires of ancient Tamil Nadu. Known for its dense forests and enormous mineral wealth, it had been a battle ground for many of the Kindgoms bordering it. The Rattas, the Gangas (405-460 A.D.) the Talakkad Gangas (610-725 A.D.) the Kongu Cholas, the Nayakas and the British had used the Kongu soil to exhibit their war supremacy.
The Kongu Velallas are a family oriented and clan oriented people. They are initially nomadics with less number of clans and gradually settled down in plains irrigating them by sheer had work and their clans increased over the years when they occupied more and more areas. The Vettuvas were their traditional rivals. Hunting is the main occupation of the Vettuvas.
It is nothing but natural that the Vellalas had to face the resistance of Vettuvas in making the forest land cultivable. Now Vettuva Gounders are one of the sub-sects of Gounders including Nattu Gounder, Kurumba Gounder and Urali Gounder. Known for protecting self respect, many a Kongu Chiafrain had defied the commands of empires. Even the Cholas could'nt fully bring Kongu under their control.A Vellala is basically an agriculturist. The whole family works in the field from early morning till evening. Land is God to him and his entire life-cycle centers only around land. Kongu Vellalas have a distinct social structure. The community has many sub-divisions called 'Kulam' 'Koottam' or 'Kudi'. A 'Kulam' may mean a family, lineage, caste folk etc. A 'Koottam' is swarm, group, association, assembly etc. A 'Kudi' denotes family, descent, caste, mansion etc. All the terms are synonymous with each other. These are also totems and these totems have symbols. Each 'Kulam' or 'Kottam' is named after bird (Antuvan) fish (Avuriyan) tree (Oodaalan), flower (Araiyan) and parts of the human body.
The word Gounder is believed to have originated from the word Kamindan which is found in insceiption belonging to the Hoysala's. The Kannada word had found its way to other insceiptions found all over the Kongu region. A Kamindan is a cattle breeder. The sanctity attached to cattle breeding by the Kongu Vellalas even to-day can be seen when they call their chief festival Pongal as "Patti Nombi".
These Kamindans are believed to have migrated from the Kolar region of Karnataka. The Vokkaligas of Karnataka and the Kongu Vellala Gounders of Tamil Nadu have many social and cultural similarities.
The Kongu culture is reflected more in its folklore. Folklore is an archive of human civilization. It consists of customs, beliefs, value systems, festivals and rituals of a Community. It also reflects its greatness and short comings. "Kula Puranams' are the chief folkloristic expressions found in many communities in South India 'Annanmar Kathai' is the national literature of Kongu Nadu. It was popularized by Sakthikkanal at the regional level and by American Anthropologist Brenda E.F. Beck at the international level. Kunnudiak Kavundan, Thamarai Naachiar, Poonar, Sangar and Thangam represent the kindo of human beings we see in every age & in every society. The valour' heroisam, social concern & the sacrifice of the brothers Ponnar Sangar still inspire and guide thousands of people living in and outside Kongu region. Visiting Valanadu Fort - where the Brothers are believed to have lived and ruled, Virappur - where Peria Kandi Amman Temple the clan deity of Annanmars is located and Padugalam where the sister Thangam revived her dead brothers with her divine power is considered to be a holy task culting across caste and creed.
Rituals and customs
Kongu Nadu is an ancient one. From the very beginning, Kongu Nadu was part of Tamil Nadu. Kongu means honey; Kongu means fragrance of a flower. Since the country (Nadu) was full of flowers and abundant honey in mountain areas, the country was called by the name ‘Kongu Nadu'. The Kongu Vellalar are sons of the soil. They live in one third land area of Kongu Nadu. Even though all the people who take to agriculture are called Vellalar, the word ‘Kongu Vellalar' refers to only Kongu Vellalar gounders.
Kongu Vellalar Marriage
The Vellalar were of great assistance to the king by being in various positions and ranks in the army. They also got the title 'Kamindan' from the king for their meritorious service and loyalty. Later the title got modified as ‘Gounden'. To streamline the living together of the boy and the girl, certain regulations and procedures were created. The procedures and habits as per certain regulations later became ‘rites'. The performance of all the rites collectively in a sequence is called marriage.
Kongu Vellala Gounders-Ceremonial Rites in Marriages
The various rites being performed nowadays in the marriage ceremony of Kongu Vellalar community are unique in nature. Each and every rite is performed for some specific reason. The original rites performed centuries ago in Kongu Vellalar marriage ceremony which resembled ‘Sanagam’ age rites have undergone minor changes and modifications from technology and consequent changes in customs, habits and facilities. Some rites have ceased to exist because of their having become obsolete. The rites which are being performed nowadays in Kongu Vellalar marriage ceremony reflect the superior character, rich culture and high tradition of Kongu Vellalar community.
Who perform rites?
All the ceremonial rites relating to Kongu Vellalar marriage are performed by ‘arumaikaarar’ ,arumaikaari, naavidhan (barbar), washer man (vannaan) and such others who are closely associated with the occupation of Kongu Vellala Gounders.
Arumaikaarar
An ‘arumaikaarar’, who is a respected elderly member of the community, is the prime person for performing the marriage rites of Kongu Vellalar. The arumaikaarar is also used to be called ‘arumaiperiyavar’, 'seerkaarar’ and ‘pudavaikaarar’. The aruamikaarar should have wife and child/children.On the specified day, the three arumaikaarars, after planting the ‘Muhurthakaal’, will go to an anthill of white ants, offer prayer, gather sacred earth in three baskets and bring the same to the wedding place
Arumaikaari
A women gets the name arumaikaari after the performance of certain rites on her by an arumaikaarar at the time when her son or daughter has attained age for marriage. The rite relating to this is called ‘Ezhudhingam’, as mentioned by Thiru R.Venketeswaran in his research paper titled ‘Vennandhur Vattaara Kongu Vellalar Vaazhviyal’. The arumaikaari ( the women who has undergone the process of ezhudhingam) along with the arumaikaarar will perform all the rites relating to women. The rites being performed on men or women who wish to become arumaikaarar or arumaikaari respectively clearly point out that only those who are respected elders, who are well experienced and who are having spouse and child/children, are qualified to perform the rites of a marriage ceremony.
Naavidhan (Barber)
Next to arumaikaarar, the naavidhan (barbar) plays an important role in conducting the rites of the marriage ceremony of Kongu Vellalar. The naavidhan is called ‘Kudimagan’. The Kudimagan’s important works in the conduct of the marriage are to invite all relatives for the marriage, to perform each and every rite of the marriage ceremony along with the arumaikaarar, to recite the ‘mangala vaazhthu’ song and to announce and call the relatives concerned before performing each rite.
Vannaan (Washer man)
The marriage pandhal (a temporary shed with a roof made of plaited coconut leaves) will be decorated with colorful clothes on all sides including the top by the washer man. Cloths will be laid down on the path to enable the newly wedded couple to walk on the same when the couple comes out from the same when the couple comes the decorated marriage platform.
Potter (Vetkovar)
The vetkovar is one who makes earthen pots. The Sangam works praise the potter as a vessel-making king. The potter will make and supply earthen pots required for performing the marriage rites. There was an agreement between Kongu Vellalar and potters to the effect that the potters will receive paddy and money from the Kongu Vellalar in return for the post supplied, as mentioned in ‘Madurai Pattayam’ (grant inscribed on copper plate).
Paraiyars (Men from paraiya caste)
The paraiyars will beat the Kettle –like drums and make loud musical noise during the marriage of kongu Vellalar.
Kammaalar
The `Kammaalar` are artisans who work in wood. The kammaalar will make and supply all the agricultural instruments and tools required by the Kongu Vellalar. They will also make and supply things such as wooden plate, ladle, salt box, special box with five compartments used to keep spices for cooking, which are required for performing the rite `madaikalam vaithal` in the marriage ceremony.
Pandaaram
The pandaarams used to perform pooja for village gods. The pandaarams are also very good in cooking and they undertake the work of cooking also in Kongu Vellalar marriages.
Maadhaari (shoemaker)
The maadhaari or sakkili people are also involved in Kongu Vellalar marriages. These people make new chappals for bridegroom as well as bride and give them for a consideration. Wearing of new chapples made and supplied by the maadhaari is also a rite in Konge Vellalar marriage ceremony.
Porutham paarthal (Examination of the agreement of horoscopes)
Tholkaappiyar says that there are ten aspects of agreement (porutham) to be looked in to between the boy and girl. They are birth, quality of family, strength, age personality, attachment, humility, compassion, knowledge and wealth.
Sagunam paarthal (Being guided by omens)
Apart from seeing the horoscope, there was also the practice of taking guidance from omens (sagunam paarthal) in temples of respective ‘kuladheivams’. Keeping flowers in front of god and watching the movement of the flower, listening to the voice and sound of lizard are some of omens, which are looked at before taking a decision on matrimonial matters. Only if the omen is good and positive, the green signal for the marriage will be given.Mullai paattu’, a Sangam Tamil poem, says that aged women will worship the God with paddy and flowers, praying for permission to take the decision on marriage alliance and hoping that good things will happen in future by this deed.
Mutual visit to the houses of bride and bridegroom
After coming to a decision that the proposal for marriage is satisfactory and can be gone through, the bridegroom’s family members and close relatives will visit the house of the bride and see for themselves the state of affairs, the house, the land, quality of living, status and other such things and in the same manner, the bride’s family members and close relatives will visit the bridegroom’s house. Only after knowing and evaluating all these aspects and getting themselves satisfied with all relevant matters, will consent be given to the next stage called betrothal (nichayadhaartham).
Betrothal (Nichayadhaartham or nichaya thaamboolam)
After taking a decision that the marriage can be conducted, an auspicious day will be chosen and on that day, the bridegroom’s family along with relatives and friends will go to the bride’s house. The bride’s parents as well as bridegroom’s parents are called ‘Sambandhi’.
A plate containing fruits, betel and areca nut will be kept on a tripod. Persons from bride’s side and the bridegroom’s side will sit opposite to each other, with the tripod kept in between them and start holding discussions. The bridegroom’s side will tell the bride’s side that they have come to request their consent for the marriage alliance and the bride’s side will reciprocate by giving their consent with pleasure. Then the two sides will exchange plates containing coconut and fruits.
The girl will be called and given a plate containing new dresses and presents. After receiving the same, the bride will enter the dressing room and come out after wearing the new dress given by the bridegroom’s side. The bride will be asked to keep in her lap betel, areca nut, turmeric, lemon, etc. and pay regards and respect to the elders present on that occasion to grace the betrothal function. By mutual consent, the date and time and the venue of the marriage are fixed. Thereafter, the bride’s family hosts a feast called ‘parupanchotru virundhu’ (feast including rice and dhal) to mark the end of the betrothal event. In this context, it is to be pointed out that the bridegroom’s side will not take food in bride’s house unless and until the marriage is fixed and confirmed. This has been mentioned by Pulavar T.P.Chinnasami in his book ‘Thirumana Sadangugalil Panpaadu’.
Invitation for marriage
Nowadays marriage invitation cards are printed and mostly sent by post. Only close relatives and close friends are invited personally by handing over invitation cards. In those days, the kudimagan used to go to each and every house in person for extending the invitation for marriage. The kudimagan will also specify the number of invitees in each house for the marriage. Even if person from the bride’s family or bridegroom’s family invited personally, the invitees will not attend the marriage unless the kudimagan comes in person and extends the invitation. Such was the importance attached to the extends the invitation. Such was the importance attached to the kudimagan’s invitation in those days in Kongu Vellalar marriages.
Rites before marriage
As soon as the marriage is fixed, the relatives will voluntarily come forward to involve themselves in all the work relating to the marriage in bride’s house and bridegroom’s house. The relatives consider it an honour to go to the marriage house and do the works relating to the marriage. Work such as steaming paddy, cutting firewood, serving food to guests, erection of pandhal for the marriage is carried out only by relatives. All these actions and deeds show that in Kongu Vellalar community, the relatives are given due respect and that they render help voluntarily, bound by strong love and affection.
The Kongu Vellalar marriage is an ancient one. It has unique qualities.
Even before entering of ‘Aryan’ rites have found their way in the performance of marriages in most of the communities, 1the Kongu Vellalar marriage rites are unique and not modified or corrupted with the advent of the Aryan rites.
The various rites in Kongu Vellalar marriages are conducted by an elderly person of the Kongu Vellalar community itself, called ‘Arumaikaarar’.
Raising of sacrificial fire and chanting of vedic hymns do not find a place in the marriage ceremony of Kongu Vellalar.
The marriage rites reveal the fine qualities and rich traditions of Kongu Vellalar community.
Wide publicity is given for the celebration of temporary structure (pandhal), cutting firewood and the loud beating of musical instruments.
The events and rites such as ‘pariyam’ idudhal, betrothal, kulam kodhudhal and muhurthakaal naattudhal serve as evidence for the marriage.
The rite “Aarathi eduthal” (a plate containing water mixed with turmaric and lime waved before newly married couple), “Senjoru aindhadai suttrudhal” (waving rice balls before newly married couple),and ‘Arugumanam seidhal’ are performed with a view to eliminating the blight caused due to evil eyes.
Fasting and ‘Kaappu Kattudhal’ are rites which mark the determination of the bride and the bridegroom to enter into a new life .
Tying of thaali by the bridegroom around the neck of the bride and exchanging of garlands in the presence of all gathered for the marriage ceremony mark the completion of the wedding.
The blessings for the couple through mangala vaazhthu song are also considered to be the blessings of the people present for the marriage ceremony.
‘Tharrai varthal’ and ‘Kaithalam pattrudhal’ are rites which point out the rights and responsibilites of the bride and the bridegroom.
Events such as steaming of paddy (nel vega vaithal), Cutting firewood and erection of pandhal (temporary structure) indicate the closeness among relatives.
The rite ‘thaayudan unnal’ (‘thaayudan unnal’ is a very good quality) adds glory to the women community.
The rite ‘inai cheer’ is a rite which shows the admirable quality of protecting the rights of women.
Coming closer of relatives (bride’s family and bridegroom’s family) is made known and exhibited by rites such as ‘Kai Korvai’, ’seer koodai’ procession and ‘pudhy kalandhunnal’.
The rite ‘paadha poosai seithal ‘signifies the respect shown by the bride and the bridegroom for their parents.
The rite ‘naattukal valhipaadu shows that any important event or activity is commenced only after paying regards and respect for community leaders and obtaining their blessings.
When other communities have opened their gateway for Aryan and priestly rites, Kongu Vellalar community has not accepted the above rites for purpose of following.
The main purpose of today’s marriage movement is that all the marriage rites should be performed only in Tamil. This is being followed fully in Kongu Vellalar marriages.
In each and every marriage, it is natural that certain rites take place. Marriage with out rites means marriage without irrational and foolish rites.
Most of the rites of Kongu Vellalar marriages resembles those in marriages of the Sangam age.
Rich culture, high tradition ,customs and habits of Kongu Vellalar, who are the indigenous clan of Tamil Nadu, are revealed in the various marriage rites. The Kongu Vellalar is comparable to the best in the world. The Kongu Vellalar, who were the chief architects of agriculture, can feel very proud of their unique and ancient culture, known extraordinary hard work, hospitality, helping nature, harmonious living with nature as well as othercommunities,courage, respecting women, high standards of living, prosperity and support to deserving.
Kongu Nadu is an ancient one. From the very beginning, Kongu Nadu was part of Tamil Nadu. Kongu means honey; Kongu means fragrance of a flower. Since the country (Nadu) was full of flowers and abundant honey in mountain areas, the country was called by the name ‘Kongu Nadu'. The Kongu Vellalar are sons of the soil. They live in one third land area of Kongu Nadu. Even though all the people who take to agriculture are called Vellalar, the word ‘Kongu Vellalar' refers to only Kongu Vellalar gounders.
Kongu Vellalar Marriage
The Vellalar were of great assistance to the king by being in various positions and ranks in the army. They also got the title 'Kamindan' from the king for their meritorious service and loyalty. Later the title got modified as ‘Gounden'. To streamline the living together of the boy and the girl, certain regulations and procedures were created. The procedures and habits as per certain regulations later became ‘rites'. The performance of all the rites collectively in a sequence is called marriage.
Kongu Vellala Gounders-Ceremonial Rites in Marriages
The various rites being performed nowadays in the marriage ceremony of Kongu Vellalar community are unique in nature. Each and every rite is performed for some specific reason. The original rites performed centuries ago in Kongu Vellalar marriage ceremony which resembled ‘Sanagam’ age rites have undergone minor changes and modifications from technology and consequent changes in customs, habits and facilities. Some rites have ceased to exist because of their having become obsolete. The rites which are being performed nowadays in Kongu Vellalar marriage ceremony reflect the superior character, rich culture and high tradition of Kongu Vellalar community.
Who perform rites?
All the ceremonial rites relating to Kongu Vellalar marriage are performed by ‘arumaikaarar’ ,arumaikaari, naavidhan (barbar), washer man (vannaan) and such others who are closely associated with the occupation of Kongu Vellala Gounders.
Arumaikaarar
An ‘arumaikaarar’, who is a respected elderly member of the community, is the prime person for performing the marriage rites of Kongu Vellalar. The arumaikaarar is also used to be called ‘arumaiperiyavar’, 'seerkaarar’ and ‘pudavaikaarar’. The aruamikaarar should have wife and child/children.On the specified day, the three arumaikaarars, after planting the ‘Muhurthakaal’, will go to an anthill of white ants, offer prayer, gather sacred earth in three baskets and bring the same to the wedding place
Arumaikaari
A women gets the name arumaikaari after the performance of certain rites on her by an arumaikaarar at the time when her son or daughter has attained age for marriage. The rite relating to this is called ‘Ezhudhingam’, as mentioned by Thiru R.Venketeswaran in his research paper titled ‘Vennandhur Vattaara Kongu Vellalar Vaazhviyal’. The arumaikaari ( the women who has undergone the process of ezhudhingam) along with the arumaikaarar will perform all the rites relating to women. The rites being performed on men or women who wish to become arumaikaarar or arumaikaari respectively clearly point out that only those who are respected elders, who are well experienced and who are having spouse and child/children, are qualified to perform the rites of a marriage ceremony.
Naavidhan (Barber)
Next to arumaikaarar, the naavidhan (barbar) plays an important role in conducting the rites of the marriage ceremony of Kongu Vellalar. The naavidhan is called ‘Kudimagan’. The Kudimagan’s important works in the conduct of the marriage are to invite all relatives for the marriage, to perform each and every rite of the marriage ceremony along with the arumaikaarar, to recite the ‘mangala vaazhthu’ song and to announce and call the relatives concerned before performing each rite.
Vannaan (Washer man)
The marriage pandhal (a temporary shed with a roof made of plaited coconut leaves) will be decorated with colorful clothes on all sides including the top by the washer man. Cloths will be laid down on the path to enable the newly wedded couple to walk on the same when the couple comes out from the same when the couple comes the decorated marriage platform.
Potter (Vetkovar)
The vetkovar is one who makes earthen pots. The Sangam works praise the potter as a vessel-making king. The potter will make and supply earthen pots required for performing the marriage rites. There was an agreement between Kongu Vellalar and potters to the effect that the potters will receive paddy and money from the Kongu Vellalar in return for the post supplied, as mentioned in ‘Madurai Pattayam’ (grant inscribed on copper plate).
Paraiyars (Men from paraiya caste)
The paraiyars will beat the Kettle –like drums and make loud musical noise during the marriage of kongu Vellalar.
Kammaalar
The `Kammaalar` are artisans who work in wood. The kammaalar will make and supply all the agricultural instruments and tools required by the Kongu Vellalar. They will also make and supply things such as wooden plate, ladle, salt box, special box with five compartments used to keep spices for cooking, which are required for performing the rite `madaikalam vaithal` in the marriage ceremony.
Pandaaram
The pandaarams used to perform pooja for village gods. The pandaarams are also very good in cooking and they undertake the work of cooking also in Kongu Vellalar marriages.
Maadhaari (shoemaker)
The maadhaari or sakkili people are also involved in Kongu Vellalar marriages. These people make new chappals for bridegroom as well as bride and give them for a consideration. Wearing of new chapples made and supplied by the maadhaari is also a rite in Konge Vellalar marriage ceremony.
Porutham paarthal (Examination of the agreement of horoscopes)
Tholkaappiyar says that there are ten aspects of agreement (porutham) to be looked in to between the boy and girl. They are birth, quality of family, strength, age personality, attachment, humility, compassion, knowledge and wealth.
Sagunam paarthal (Being guided by omens)
Apart from seeing the horoscope, there was also the practice of taking guidance from omens (sagunam paarthal) in temples of respective ‘kuladheivams’. Keeping flowers in front of god and watching the movement of the flower, listening to the voice and sound of lizard are some of omens, which are looked at before taking a decision on matrimonial matters. Only if the omen is good and positive, the green signal for the marriage will be given.Mullai paattu’, a Sangam Tamil poem, says that aged women will worship the God with paddy and flowers, praying for permission to take the decision on marriage alliance and hoping that good things will happen in future by this deed.
Mutual visit to the houses of bride and bridegroom
After coming to a decision that the proposal for marriage is satisfactory and can be gone through, the bridegroom’s family members and close relatives will visit the house of the bride and see for themselves the state of affairs, the house, the land, quality of living, status and other such things and in the same manner, the bride’s family members and close relatives will visit the bridegroom’s house. Only after knowing and evaluating all these aspects and getting themselves satisfied with all relevant matters, will consent be given to the next stage called betrothal (nichayadhaartham).
Betrothal (Nichayadhaartham or nichaya thaamboolam)
After taking a decision that the marriage can be conducted, an auspicious day will be chosen and on that day, the bridegroom’s family along with relatives and friends will go to the bride’s house. The bride’s parents as well as bridegroom’s parents are called ‘Sambandhi’.
A plate containing fruits, betel and areca nut will be kept on a tripod. Persons from bride’s side and the bridegroom’s side will sit opposite to each other, with the tripod kept in between them and start holding discussions. The bridegroom’s side will tell the bride’s side that they have come to request their consent for the marriage alliance and the bride’s side will reciprocate by giving their consent with pleasure. Then the two sides will exchange plates containing coconut and fruits.
The girl will be called and given a plate containing new dresses and presents. After receiving the same, the bride will enter the dressing room and come out after wearing the new dress given by the bridegroom’s side. The bride will be asked to keep in her lap betel, areca nut, turmeric, lemon, etc. and pay regards and respect to the elders present on that occasion to grace the betrothal function. By mutual consent, the date and time and the venue of the marriage are fixed. Thereafter, the bride’s family hosts a feast called ‘parupanchotru virundhu’ (feast including rice and dhal) to mark the end of the betrothal event. In this context, it is to be pointed out that the bridegroom’s side will not take food in bride’s house unless and until the marriage is fixed and confirmed. This has been mentioned by Pulavar T.P.Chinnasami in his book ‘Thirumana Sadangugalil Panpaadu’.
Invitation for marriage
Nowadays marriage invitation cards are printed and mostly sent by post. Only close relatives and close friends are invited personally by handing over invitation cards. In those days, the kudimagan used to go to each and every house in person for extending the invitation for marriage. The kudimagan will also specify the number of invitees in each house for the marriage. Even if person from the bride’s family or bridegroom’s family invited personally, the invitees will not attend the marriage unless the kudimagan comes in person and extends the invitation. Such was the importance attached to the extends the invitation. Such was the importance attached to the kudimagan’s invitation in those days in Kongu Vellalar marriages.
Rites before marriage
As soon as the marriage is fixed, the relatives will voluntarily come forward to involve themselves in all the work relating to the marriage in bride’s house and bridegroom’s house. The relatives consider it an honour to go to the marriage house and do the works relating to the marriage. Work such as steaming paddy, cutting firewood, serving food to guests, erection of pandhal for the marriage is carried out only by relatives. All these actions and deeds show that in Kongu Vellalar community, the relatives are given due respect and that they render help voluntarily, bound by strong love and affection.
The Kongu Vellalar marriage is an ancient one. It has unique qualities.
Even before entering of ‘Aryan’ rites have found their way in the performance of marriages in most of the communities, 1the Kongu Vellalar marriage rites are unique and not modified or corrupted with the advent of the Aryan rites.
The various rites in Kongu Vellalar marriages are conducted by an elderly person of the Kongu Vellalar community itself, called ‘Arumaikaarar’.
Raising of sacrificial fire and chanting of vedic hymns do not find a place in the marriage ceremony of Kongu Vellalar.
The marriage rites reveal the fine qualities and rich traditions of Kongu Vellalar community.
Wide publicity is given for the celebration of temporary structure (pandhal), cutting firewood and the loud beating of musical instruments.
The events and rites such as ‘pariyam’ idudhal, betrothal, kulam kodhudhal and muhurthakaal naattudhal serve as evidence for the marriage.
The rite “Aarathi eduthal” (a plate containing water mixed with turmaric and lime waved before newly married couple), “Senjoru aindhadai suttrudhal” (waving rice balls before newly married couple),and ‘Arugumanam seidhal’ are performed with a view to eliminating the blight caused due to evil eyes.
Fasting and ‘Kaappu Kattudhal’ are rites which mark the determination of the bride and the bridegroom to enter into a new life .
Tying of thaali by the bridegroom around the neck of the bride and exchanging of garlands in the presence of all gathered for the marriage ceremony mark the completion of the wedding.
The blessings for the couple through mangala vaazhthu song are also considered to be the blessings of the people present for the marriage ceremony.
‘Tharrai varthal’ and ‘Kaithalam pattrudhal’ are rites which point out the rights and responsibilites of the bride and the bridegroom.
Events such as steaming of paddy (nel vega vaithal), Cutting firewood and erection of pandhal (temporary structure) indicate the closeness among relatives.
The rite ‘thaayudan unnal’ (‘thaayudan unnal’ is a very good quality) adds glory to the women community.
The rite ‘inai cheer’ is a rite which shows the admirable quality of protecting the rights of women.
Coming closer of relatives (bride’s family and bridegroom’s family) is made known and exhibited by rites such as ‘Kai Korvai’, ’seer koodai’ procession and ‘pudhy kalandhunnal’.
The rite ‘paadha poosai seithal ‘signifies the respect shown by the bride and the bridegroom for their parents.
The rite ‘naattukal valhipaadu shows that any important event or activity is commenced only after paying regards and respect for community leaders and obtaining their blessings.
When other communities have opened their gateway for Aryan and priestly rites, Kongu Vellalar community has not accepted the above rites for purpose of following.
The main purpose of today’s marriage movement is that all the marriage rites should be performed only in Tamil. This is being followed fully in Kongu Vellalar marriages.
In each and every marriage, it is natural that certain rites take place. Marriage with out rites means marriage without irrational and foolish rites.
Most of the rites of Kongu Vellalar marriages resembles those in marriages of the Sangam age.
Rich culture, high tradition ,customs and habits of Kongu Vellalar, who are the indigenous clan of Tamil Nadu, are revealed in the various marriage rites. The Kongu Vellalar is comparable to the best in the world. The Kongu Vellalar, who were the chief architects of agriculture, can feel very proud of their unique and ancient culture, known extraordinary hard work, hospitality, helping nature, harmonious living with nature as well as othercommunities,courage, respecting women, high standards of living, prosperity and support to deserving.
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