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12/14/2017 THE GREAT WARRIOR TRIBES OF MUDIRAJA
THE GREAT WARRIOR TRIBES OF MUDIRAJA - MUTHURAJA
KALLARS + MARAVARS + AGAMUDAYARS + MUTHRACHAS + BANTUS +

KODAVAS + KORAVAS + BEDARAS + KAIKADIS + BOWRIS + KORWAS +
PARDHIS + TAKANKARS + BHAMTAS + BANJARAS + KURUBAS + BHOVIS +
SOLANKIS + KOLIS + VALMIKIS + BHILS + MEENAS + EYINARS +
MANNEWARS +
TRIBAL BACKGROUND OF MUDIRAJAS

The Mudiraj - Mudiraja - Muthuraja warrior community is one of the ancient
royal community of South India which obsorbed all kinds of warrior tribes
into its fold. But the back bone population of this community came from Bhil,
Bhil variants, Kolis, and Koli variants with hunting & fishing background.
There are also their mixed blood clans / rajputs resulting from matrimonial
alliances with Aryans and Scythians. Some of them having mixed blood
became agriculturilists. These were the people of wild, militant, ferocious
and warrior in their character. They were basically soldiers, commandos,
daredevils, suicide squad members, administrators, ministers, chiefs,
chieftains, kings and also emperors. It is a community that can not be easily
forced to submit to alien rule and domination. When these warriors failed to
win in open wars, they launched to gorilla warfare. Even they could dare to
commit crimes against their enemies.
Dravidian Warrior Tribes were the sole rulers of ancient India till Aryans and
Scythians (Sakas) arrived into this country. After their arrival, the native
Dravidian tribes got mixed up with with them and developed matrimonial
relations. Thus the Dravidian Bhils, Aryans, Scythians, Indo-aryans and
Indo-Scythians ruled this country just like native Indians.These Indian and
Indianised Hindu rulers resisted the Muslim invaders and the imperial British
as they these new alien forces started grabbing their land, forests & country
and also started imposing their religion, culture & customs on the native
Indians reducing them to slaves.
It has been observed that the Mudiraj community of South India always
fought with their enemies to protect their country, religion, culture and
customs. They believe in freedom of worship and practice of their own tribal
culture and customs. Mudiraja tribes became Hindus but they never stopped
worshipping mother Goddess, the essence of tribal warrior religion. The
great quality of these dravidian tribal sections is that they can accept all
kinds of religious faiths in the world but they never forget their mother
Goddess.
http://www.mudiraja.com/mudiraju_warriortribes.html 1/68
Many sections of Mudiraj ( Muthuraja ) community of South India include

several Warrior Tribes that spread across the country from Sindhu River to
Kaveri River Basins. A great many Mudiraja & related kings laid down their
lives in opposing the Islamic invaders who tried to destroy Hinduism and
their Hindu culture. The Mudiraja warriors also opposed and revolted against
the British rule in India. They were all declared as Criminal Tribes by British
when they miserably failed to control them from fighting against British
Rule. Muthracha, Kallars, Maravars, Bedars, Pardhis, Kaikadis, Kuruvars,
korawas, Boyars, Erukalas, etc are some Warrior Tribes of Mudiraja who
were labelled as Criminal Tribes to deal with them mercilessly through
oppressive methods.
Veera Pandya Katta Bommana, Rana Pratap Singh, Rani Abbakka are some
of the great patriotic rulers belonging to Bunt - Mudiraja - Muthuraja warrior
community & block. Hence, we must declare them as the first freedom
fighters of India and salute them for inspiring our leaders like Mangal Pande,
Bhagat Singh, Subhas Chandra Bose, Mahatma Gandhi, Jawaharlal Nehru,
and so on during British rule.
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Denotified Tribes of India

The Mutharacha ( Mudiraj ) caste was once the castes listed unde Notified
Tribes by British and later on it was put in the list of Denotified Tribes (DNT)
by Independent India.. Some years back, it was shifted to Backward Class
list. Now the Mudiraj people are in B.C-D category. Now they are demanding
for B.C-A status to gain competetive edge among BCs.
Time is very powerful and it changes every thing in this world from old order
to new order. When the alien invading robberers became the rulers of India,
the native Indian Warrior & Rulers were declared as criminals. Thus the
Tribal Warriors were all branded and forced to become real thieves for the
sake of their livelihood & survival. They became thieves because their
countries, lands and forests were robbed by the invaders leaving nothing for
them. What could they become, if not theieves and robberers ?
It may look like a crime as per the standars of present settled society, but it
is their inherent militant & warrior quality to rebel gainst their enemy. It is
for this great militant quailty, today we salute our beloved leaders Rani
Jhansi, Chatrapathi Shivaji, Subhash Chandra Bose, Mangal Pande, Bhagat
Singh and many others for their freedom fighting against British
Imperialists.
Notified and Denotified Tribes of India

The British had sought to control and contain these landless and nomadic
"criminal tribes" through a series of Criminal Tribes Acts propagated

throughout the different geographical and administrative units of India. The
first Act, passed in 1871, applied only to areas in north India; however, in
subsequent Acts, and particularly in 1911, the measures were extended to
all of British controlled India, and altered to include ever-more draconian
features.
The British colonial state looked with extreme suspicion at tribal

communities that did not participate in settled commodity production. The
resistance of some forest-based tribal communities to occupation of their
forests also made them enemies of the state. In 1871, the colonial state
passed the notorious Criminal Tribes Act to deal with these 'suspect'
communities -- nomadic or forest-based -- and prepared a list of
communities that were 'notified' under the Act as being 'criminal'. Members
of these communities were seen to be "addicted to the systematic
commission of non-bailable offences". The Act provided for registration of
members, restrictions on their place of residence, and their 'reform' by
confinement in special camps where low-paid work could be extracted from
them. By 1921, the Criminal Tribes Act was extended to all parts of India
and new communities were continuously added to the list of 'criminal tribes'.
British declared the warrior tribes of Mudiraja as Criminal Tribes as a part of

their cunning war against the first freedom fighters of India
In 1871, the British Government of India "notified"certain tribes as
"criminals" and passed the notorious "Criminal Tribes Act of 1871." Such
people were notified, who, according to the British, were nomadic cattle
grazers, wandering singers, acrobats, etc. Also those who resisted the
British aggression from time to time. The logic was simple. These people
lived in forests, or were nomads. Only the criminals would do this. As
Indians follow caste professions, these mysterious (to the British) people too
are hereditary criminals. Thus history's most heinous crime was perpetuated
in this Act. From 1871-1944 this Act was amended, new areas and new
communities were roped in. The itinerant traders lost their livelihood with
the introduction of railways, roads and outsiders entering their lives. In
1952, Government of India officially "denotified" the stigmatised ones,
without making any provisions for their livelihood. In 1959, Government of
India passed the "Habitual Offender's Act" which is not much different from
the "Criminal Tribes Act, 1871."
Since "criminal tribes" make such sensational headlines so frequently, the

phenomenon needs to be examined historically in some detail. The people
mentioned above are a staggering 60 million in number, and fall in the
category of today's Denotified Tribes. The term "criminal tribes" was
concocted by the British rulers, and entered the public vocabulary for the
first time when a piece of legislation called the Criminal Tribes Act was
passed in 1871. With the repeal of this Act (which was condemned by Pandit
Nehru as a blot on the legal books of free India, and a shame to all civilised
societies) these communities were officially "denotified" in 1952.
After Independence, the government, realising that the Criminal Tribes Act
was a shameful colonial legacy, repealed the Act in 1952. Tribes that were
'notified' became 'denotified'. However, the government did not
simultaneously take any steps towards finding a livelihood for members of
de-notified and nomadic tribes. They were left to their own devices.
Intensive research on the issue shows that about 150 years ago, a large
number of tribal communities were still nomadic, and were considered
useful, honourable people by members of the settled societies with whom
they came into regular contact. A number of them were small itinerant
traders who used to carry their wares on the backs of their cattle, and
bartered their goods in the villages through which they passed. They would
bring interesting items to which people of a particular village and a little
further away - spices, honey, grain of different varieties, medicinal herbs,
different kinds of fruit or vegetables which the region did not grow, and so
on.
Almost invariably, nomadic people were craftsmen of some kind or the other
and in addition to their trading activity they would make and sell all sorts of
useful little items like mats and baskets, brooms and brushes or
earthenware utensils. Some like the Banjaras or Lambadis functioned on a
larger scale, and moved in larger groups with pack animals loaded mainly
with salt, and their women in addition to the salt also bartered the
exquisitely crafted silver trinkets with settled villagers. In addition, among
them were musicians, acrobats, dancers, tightrope walkers, jugglers and
fortune tellers. On the whole, they were considered a welcome and colourful
change in routine whenever they visited or camped near a village.
There were several reasons for these communities first becoming gradually
marginalised, and finally beginning to be considered useless to the settled
societies. First, the network of roads and railways established in the 1850s
connected many of the earlier outlying villages to each other as also to cities
and towns. The scale of the operations of the nomadic traders was thus
drastically cut down to only those areas where wheel traffic could not yet
reach. This was the single most important reason for the loss of livelihood of
a number of nomadic communities. Further, under newly imposed forest
laws, the British government did not allow tribal communities to graze their
cattle in the forests, or to collect bamboo and leaves either, which were
needed for making simple items like mats and baskets for their own use and
for selling. These two developments had disastrous consequences for the
nomadic traders.
There was one other major historical factor responsible for the
impoverishment of a very large number of nomadic communities. The
nineteenth century witnessed repeated severe famines - during each
successive one the nomadic communities lost more and more heads of cattle
which were the only means of transporting their goods to the interior
villages. The cattle were in fact becoming more crucial than ever, as with
increasing network of roads and railways these communities had to travel
longer distances to sell their wares. Loss of cattle meant loss of trading
activity on an unprecedented scale
Denotified Tribes were the first freedom fighters

These were the tribes who were the first freedom fighters of our country.
They valiantly fought against Muslim invaders when they penetrated into
India and later they also fought against British opposing their imperialism.
The British government gradually began to consider nomadic communities

prone to criminality in the absence of legitimate means of livelihood. There
was a parallel process taking place all along. A number of tribal chiefs,
especially in the north, participated in the 1857 events, and earned the title
of traitors and renegades with the British government. Elsewhere, hill tribes
determinedly resisted the attempts by the British to annexe their land for
establishing plantations, and to try and use them as plantation labour. A
number of tribal communities, thus, would not yield to the British armed
forces and consistently fought back, though whole habitations were burnt
down in retaliation by the frustrated British officers deputed to co-opt them.
Generally, it began to be felt that most tribal communities, including
nomadic ones, were dangerously criminal. The Criminal Tribes Act was born
in these historical circumstances.
A large number of communities were officially declared criminal tribes from

1871 onwards. The British government subsequently ran special settlements
for them where they were chained, shackled, caned and flogged while being
surrounded by high walls under the provisions of the Criminal Tribes Act. In
the name of the homegrown science of "curocriminology" it was declared
that they would be cured of their criminal propensities if they were given
work and such an understanding had an obvious corollary: the more they
work, the more reformed they would be. They could be thus forced to work
for up to 20 hours a day in factories, plantations, mills, quarries and mines
all through the first few decades of the twentieth century. This was an era
when the Factories Act had come into existence, but the British employers
were officially able to do away with those provisions of the Factories Act
which restricted the number of hours of work in a day, or number of days in
a week, or allowed minimal facilities at the workplace.
The story of the DNTs goes back to the early years of the colonial rule. In
those times, whoever opposed the British colonial expansion was perceived
as a potential criminal. Particularly, if any attempts were made to oppose the
government by the use of the arms, the charge of criminality was a
certainty. Many of the wandering minstrels, fakirs, petty traders, rustic
transporters and disbanded groups of soldiers were included by the British in
their list of criminal groups.
During the first half of the nineteenth century, the tribes in the North West
frontier had been declared 'criminal tribes'. This category became
increasingly open ended and by 1871 the British had prepared an official list
of Criminal Tribes. An act to regulate criminal tribes was passed that year.
For instance, Bhils who had fought the British rule in Kandesh and on the
banks of Narmada and were convicted under section 110 of the IPC were to
be recognised as criminal tribes. The CT Act made provisions for establishing
reformatory settlements where the criminal tribals could be kept in
confinement and subjected to low paid work. They were required to report to
the guardrooms several times every day, so that they did not escape the
oppressive settlements.
The land possessed by the criminal tribes was already alienated during the
colonial rule. After independence, various state governments have done little
to restore their land to them. Schemes for economic uplift do not seem to
have benefited them. The illiteracy rate among the DNTs is higher than
among the SCs or the STs, malnutrition's more frequent and provisions for
education and health care almost negligible since most of the DNTs have
remained nomadic in habit. And above all, there is no end to the atrocities
that the DNTs have to face.
The social category generally known as the Denotified and Nomadic tribes of
India covers a population approximately of six crores. Some of them are
included in the list of Scheduled castes, some others in the Scheduled
Tribes, and quite a few in Other Backward Classes. But there are many of
these tribes which find place in none of the above. What is common to all
these Denotified and Nomadic Tribes (DNTs) is the fate of being branded as
'born' criminals.
Soon after Independence, the communities notified as criminal tribals were

denotified by the Government. This notification was followed by substitution
of a series of Acts, generally entitled 'Habitual Offenders Act! The HOAs
preserved most of the provisions of the former CT Acts, except the premise
implicit in it that an entire community can be 'born' criminal. Apparently, the
denotification and the passing of the HOAs should have ended the misery of
the communities penalised under the CT Act. But that has not happened.
The police force as well as the people in general were taught to look upon
the 'Criminal Tribes' as born criminals during the colonial times. That
attitude continues to persist even today.
NHRC Recommandations
The National Human Rights Commission, in a historic meeting held in
February, 2000 has recommended repeal of the Habitual Offenders Act,
which in effect replaced the Criminal Tribes Act after independence. The
Habitual Offenders Act has spelt terror to these communities for half a
century, as they can be still summarily rounded up whenever there is
unexplained crime. The NHRC has also promised to take steps to monitor
atrocities on these communities and reorient the police training systems to
change the attitudes of the police towards them at all levels. It has also
accepted the need to protect denotified tribes through a comprehensive
package of welfare measure, including employment opportunities.
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KALLARS
The Kallars, Maravars & agamudayars of Tamil coutry are part of Tamil
Muthurajas. They were the three clands who ruled Chola, Chera & Pandyan
dynasties of South India. The Kallar and Maravar who had been referred to
as the military tribes of the southern provinces by early British writers were
classified as criminal tribes towards the end of the nineteenth century.
Piranmalai Kallars were in the list of criminal tribes. Servaikarars, Kallars and
Marwars subcastes of Tamil Muthuraja community and they not only fought
against Muslim Invaders but also revolted against British imperialists.
The Kallar, Maravar and Agamudaiyar communities constitute the Kshatriya

or warrior class of Tamil Nadu, South India. They are all believed to have
originated from an ancient people called Kalabhrar.
Kallars, Marvars and Agamudayars together form the Mukkulathor ( three

clans) group of warrior community who once uprooted and ruled the chola,
chera and pandyan countries. That is why that these clans are believed to be
the descendants of Kalabhras. The clan name "Kallar" seems to be gradual
modification of the name "Kalabhra". The kallars and kalvars seem to be one
and the same people who descended from Kalabhras or kalappalars. Many
historians believe that Mutharayars are the descendants of Kalabhras.
Kalabeera => Kalabira => Kalabra => Kalabhra

Kalabra => Kalbra => Kalbar => Kalvar => Kallar
Dr Spencer Wells and Dr. Pitchappan have found an ancient DNA marker in
the blood of Kallar that links them to the very first modern humans who
migrated out of Africa about 60,000 years ago and travelling through the
southern coastline of Asia had eventually reached Australia. Based on this
theory, it is assumed that the Piramala Kallars are the oldest human
inhabitants of the subcontinent.
It is believed that the Maravar, Agamudayars, Thanjai Cholarkula Kalla

Nattars, Pandiya Vellalars, Chola Vellalars, Chera Vellalar, Vellala Mudaliyars,
Agamudaya Mudaliars, Conjeevaram Mudaliars and, Udayars have all
descended from Kallars. The surnames used by the kallar people are
Ambalakarar, Servai, Vandaiyar, Thalaivar, Nattaar (not Nadar), etc. Women

use the title Nachiyaar and it is a general practice in Southern Tamil Nadhu
to address a Thevar woman as "Nachchiyaar". As per Chola - Mutharayar
research center, the Ambalakarar and Servaikarar are surnames of Tamil
Muthuraja.
The Kallars of Dindigul, Trichy, Thanjavur, Theni, Madurai, Sivaganga,

Pudukottai and Ramnad Districts have very distinct surnames. Some of the
most common names are Sendapiriyar, Alathondamar, Ambalam,
Aarsuthiyar, Kaadavaraayar, Kalingarayar, Vandaiyaar, Thanjaraayar,
Chozhangaraayar, Kandiyar, Pursaar, Vaanavaraayar, Mazhavaraayar,
Pallavaraayar, Ponnapoondar, Pullavaraayar, Servai,
Karaimeendar,Vanavarayar,Vairayar,Ponpethiar,Gopalar, Thondaimaan,
Thevar, Kandapillai, Vayaadiyar, Vanniar, Nattar, Alankara Priyar,
Munaiyatriyar,Keerudayar, Saaluvar, Manraayar,Kaadavaraayar,
Madhavarayar, Onthiriyar, Serumadar, Vambaliar, Thenkondaar, Mankondaar,
Kaaduvetiyaar, Sozhagar, Chozanga Nattar etc. There are over 700 surnames
in use. Many of these surnames can be seen in the surname list of Tamil
Muthurajas.
Kallars are found largely in Madurai, Sivagangai, Pudukkottai, Thanjavur,

Trichy, Theni and Ramanathapuram districts of Tamil Nadu. One of their
popular deities is Kallazhagar who is a warrior form of Lord Thirumala or
Venkadavan. Kalabhras are said to belong Thirupathi region and attacked the
Tamil country.
Kallar is one of the three communities which constitute the Mukkalathor

confederacy. European eyewitnesses of the 18th century have made mention
of Kallars as "a fearless tribe show many signs of independence and non-
submission to any form of subjugation". They were expert soldiers and
constituted the bulk of Chola and Pandya armies.
One of the principal weapons of the Kallars is the boomerang. This has
evoked comparisons with the Australian aborigines and vouch for the theory
that Kallars were one of the earliest people to inhabit the Indian
subcontinent. The principal occupation of Kallars is farming.
Ambalakarars of Muthuraja are Kallars : There are various sub-castes of

Kallars, amongst whom the Ambalakarar is the most important. Ambalakarar
is also one of the surnames of Tamil Muthuraja community and this indicates
that Muthurajas are the descendants of Kalabeeras. They were a warlike
people who strongly resisted every British attempt to subjugate them. They
are found in Madurai and Sivaganga districts. In these districts, each village
is headed by an Ambalakarar (president of an assembly) and the
Ambalakarars took upon themselves the power to adjudicate disputes that
arose among the inhabitants in the "nadu", belonging to different castes.
They used to hear complaints, hold inquiries and punish the offenders. They
wielded considerable powers to intervene in any kind of transaction or

transfer of property among the people. No land could be alienated from one
man to another without the permission of the Ambalakarars.
Piramalai Kallars : Another important Kallar subcaste is the Piramalai Kallar.

They are highly conservative and have preserved their customs and
traditions to the present day. They are also believed to be the oldest
inhabitants of the Tamil country with reports of their presence going back to
Tamil literary works of the 4th century B.C. They are found mainly in the
districts of Madurai and Theni. Their popular deity is Amman, the Mother
Goddess.
Portions of the Madura and Tanjore districts are divided into areas known as
nadus, a name which, as observed by Mr. Nelson, is specially applicable to
Kallan tracts. On the whole there were 37 "nadus" in the two districts, of
which 14 were said to be in the Sivaganga region. Kallan or Kallar denotes a
caste group, which is part of the Mukkulathor, now a dominant caste in the
southern districts of Tamil Nadu. Maravar and Agamudaiyar are the other
components of the Mukkulathor community. The Chola country of Tanjore is
stated to be the original abode of the Kallars before they migrated to the
Madurai region, the then Pandya kingdom. Agriculture was said to be their
major occupation. "Nadu" was a group of villages under the Chola
administrative system. This Nadu was known as Mutha in Telugu speaking
lands and the head of Mutha was Mutharacha ( Mudira).
Nadu = Mutha
By 1911, the Criminal Tribes Act was extended to Madras Presidency. Stuart
Blackburn write that in Madurai, the Criminal Tribes Act was " in essence a
Kallar Control Act". But hundreds of communities brought under the Criminal
Act. In 1931, 237 tribes were brought under the Criminal Act. In Madras
presidency alone.
Mr. Pandian in his dissertation project focuses specifically on the Piramalai

Kallar community of southern Tamil Nadu. The Kallars were the most
significant of the castes notified under the colonial Criminal Tribes Act of
1911. Charged with highway robbery, cattle rustling and many other
putatively habitual crimes, the Kallars were subjected to an extraordinary
degree of repression and police supervision. In addition to such measures,
the colonial state also made a series of agrarian interventions that took
agriculture as a potent vehicle of social reform, from minor land grants to
massive regional irrigation projects. Mr. Pandian has conducted his
ethnographic research at the head of the Cumbum Valley, where a voluntary
agricultural settlement was opened for the Kallars in 1917. Efforts to reform
Kallar conduct through interventions on the landscape provide an exemplary
instance of cultivation as both an environmental technique and an idiom of
subjection, both a material practice and a metaphor for selfhood: a doubled
means of becoming modern.
The Kallar Reclamation schemes are intended for the welfare of the Piramalai
Kallars of Madurai, Dindigul and Theni Districts. This scheme was started in
1920 as a result of enforcement of the Criminal Tribes Act. Originally, Kallar
Reclamation was looked after by the Police Department After the repeal of
Criminal Ttribes Act, the administration was transferred to the Adi Dravidar
and Tribal Welfare Department and subsequently to the Backward Classes
Department. Now, Kallar Reclamation is administered by the Department of
the Most Backward Classes and Denotified Communities from 1989-90
onwards.
The common name of the Thevars was earlier Kallar (thiefs). They were
classified by the British as a criminal group through the infamous Criminal
Tribes Act. Today they prefer to use the title Thevar, meaning 'the Divine'.
The Kallar history of being notorious dacoits (highway robbers), feared for
their militant manner, is not something they would deny today. This is part
of their pride and the claim to be descendants of warriors, underwritten by
the legend that they, together with other associated caste sections, were
born of Indra, the warrior god. Today they are mainly farmers, although
both theft and protection from theft (the kaval 4 system) is still an important
part of their identity. The Thevars in the area of the Palni Hills belong to the
Pramalai Kallar, the subsection of the Kallars that was studied by Louis
Dumont in the early 1950s.
Marriage within Maravars, Kallars and Agamudiyars (all BC communities)

was not common until recently and are considered inter-caste. Some
Maravar and Kallar groups are categorized under Denotified Communities.
Kondavan Kottai Maravar is one such group that has been classified as Seer
Marabinar. This group was categorized as Criminal Tribes during the British
Rule. During the British Era, even after the fall of the Hindu Kingdoms in
Southern Districts, the Maravars were involved in Tax Collection (which used
to be their heriditary profession.) The money collected by these Maravars
were used on organized crimes against the British. There were several
decoity / armed robbery committed by Maravars during this period. To
contain this activity the British declared laws that outlawed the tax collection
and arrested several Maravar community members and subjected them to
comply with several regulatory procedures. These maravar families were
regarded as Criminal Tribes and have to follow the regulations laid by the
British or other wise get arrested. This is the history of the origin of
"Denotified Community". Even today large parts of Nellai &
Ramanathapuram where Maravars live are under-developed without access
to basic amenities such as Schools or Hospitals etc.
One of the first concerns of the British as soon as they conquered the
southern parts of India was with the ancient and ingrained "habits of
predatory war" among the Tamils. The British proclamation abolished the
Palayam system "In the confident expectation of redeeming the people of

the southern provinces from the habits of predatory warfare", and in the
hope of inducing them to take up "the arts of peace and agriculture". It was
stated in the proclamation that "wherefore the Right Honourable Edward
Lord Cliveï¿½with the view of preventing the occurrence of the fatal evils
which have attended the possession of arms by the Poligars and Servaikaras
of the southern provincesï¿½formally announces to the Poligars, Servaikaras
and inhabitants of the southern provinces, the positive determination of His
Lordship to suppress the use and exercise of all weapons of offence" and
that the Palayams would be turned into Zamindari estates for the purpose of
preventing the Tamil military castes from engaging in their customary
military services.
The ban carrying weapons was crucial to the urgent task of depriving the
Tamil military castes of their traditional status in the southern provinces. The
woods and fortresses of the turbulent Poligars were destroyed and removed
from all maps and official documents. The demilitarization of the Tamil
region did not spare even the Kallar caste which had rendered valuable
service to the British in the important wars of the Carnatic,by which they
subjugated the whole of south India. The hereditary chiefs of this military
caste were the kings of Pudukottai ï¿½ the Thondamans, who had sided with
the British against Hyder Ali and later his son, Tippu Sultan. In many of the
early wars, the British fought on behalf of the Nawab of Arcot in south India,
the Kallar had made up a sizeable portion of their forces. But the Kallar and
the other Tamil military castes had to be disfranchised to rid Tamil society of
its ancient habits and culture of predatory warfare.
Unlike many other martial castes of the subcontinent, the Kallar and the
Maravar were not yeoman peasants who dropped the plough for the sword
only in times of war. They had to seek battles even when their king or
chieftain was not at war. Most of the hero-stones found in Tamilnadu
commemorate such battles between groups of Kallar or Maravar.
Some of the warrior gods who are worshipped to this day in southern Tamil
Nadu are Maravar, who distinguished themselves in such battles which took
place even after the British began to abolish the culture of predatory war.
The bow-song of Eena Muthu Pandian, a Tamil demigod, describes the
martial life and heroic deeds of that Maravar warrior who lived in British
times. The warrior's virtue was to desire the bliss of the hero's heaven; it
was degrading for him to seek fertile lands. The Purananooru (an anthology
of Tamil heroic poems) derides the newly arisen kings for their interest in
rice yielding fields. War was the sole occupation and aim of the Tamil warrior
clans. A mother describes the Tamil martial ethos ï¿½ 'To bring forth and
rear a son is my duty; To make him a warrior is the father's duty'. To make
spears for him, is the blacksmith's; to bear bright sword and do battle, to
butcher enemy's elephants and return, that is the young man's duty" .
The most important structure which gave the Kallar and Maravar immense
power in the Tamil country-side was the system of kaval. It was abolished in
1832. This has been the traditional means by which the Kallar, Maravar and
Ahampadiyar derived their livelihood in times of peace when they were not
employed as soldiers. Many efforts were taken to put a stop to the kaval
services of the Tamil military castes in the countryside in the first half of th
nineteenth century, culminating in the organization of a new police system in
1860, which recruited mostly from among castes which were considered
favourable to the British. The Nadu-Ambalakarar institution of the Kallar by
which justice was traditionally dispensed in regions dominated by them was
also abolished to make way for the penal and judiciary system introduced by
the British. Deprived of their traditional occupations of kaval and soldiering
and in some instances of their lands, a large section of the Tamil military
castes became, in the eyes of the colonial government, a delinquent mass, a
danger to the rural social order.
Vandayars are mostly Kallars

Vandayar's are basically from Tamilnadu and Andhra pradesh ( before
seperation of Madra state). The name Vandayar is native to Tanjore District
and it spread all over the world. The surname belongs to kallar & Maravar
castes of "mukkulathore" clans probably called in the nation DEVAR. The
kings with the name Thondaiman / Vandayar are all from kallar community.
These are called "PATTA PEYAR". Further, it is well known that Kallars are the
deescendants of Kalabhras. It is also agreed by many historians that
Muthurajas are also the descendants of Kalabhras. A large number of
Ambalakarars are part of Kallar and Maravar clans.
Kalabhras => Kalabras => Kalabars => Kalbars => Kallars.
Vandayar nickname is very popular in Tamil Nadu particularly in Thanjavur

District.There are thousands of families having the same Nickname
'Vandayar' in and around Tamilnadu.It is a belief that the Vandayar Families
belong to same blood relation and hence they are all considered to be
Brothers and Sisters.
VANDAYAR name seems to be a modification of the name VANRAYAR

Vanarayars ruled parts of Tamilnadu and Karnataka. The name or title could
be due to gradual modification of Vanrayar. Thevar - Pillai - Mudali are all
same once & Many Pillai Kings were there. Kaduvetti Muttara is known to
belong to Banarayars lineage. Even Mahabali Chakravarty too hailed from
the same lineage.
Bana = Vana = Forest

Rayar = Raya = Raja = King or Chief
Banarayar => Vanarayar => Vanrayar => Vandayar
Vandayars could be Thondaimans from Thirupathi Region

The kings with the name Thondaiman / Vandayar are all from kallar
community. These are called "PATTA PEYAR". The Pallava kings at several
places are called Thondamans or Thondaiyarkon. A King named Akasa Raja
who belonged to the Lunar race was ruling over Thondamandalam
(Thirupathi). Akasha Raja also had a brother named Thondaman. Akasharaja
was the son of King Mitravarman of Thondamandalam.Balaji, Lord of the
Seven Hills, Vishnu himself, got married to Princess Padmavati, beautiful
daughter of King Akasaraja of Thondamandalam and Queen Dharanidevi.
Vellore District was also known as " Thondamandalam Region" in early

History of South India. In Second half of the Ninth Century A.D. Vellore
District formed part of the pallava kingdom. The Chola emperor, Raja Raja
Chola, renamed "Thondamandalam" as "Jayamkonda Chola mandalam" after
one of his titles.
Thondamandalam was a prosperous land. Its capital was Kanchipuram.

Thondaman built Mahabalipuram : Mamallapuram is a small town on the
east coast of India and is 58 km away from Chennai.The monuments here
are among the oldest in the south and belong to ancient Thondamandalam.
They were created under the patronage of the Pallava Kings who ruled North
Tamilnadu from their capital at Kancheepuram between 500 and 700 A.D.
The five rathas and the shore temple at Mamallapuram rank high among the
best specimens of ancient Indian architecture. During that period,
Mamallapuram was one of the main sea ports on the East Coast.
The demilitarization of the Tamil region did not spare even the Kallar caste
which had rendered valuable service to the British in the important wars of
the Carnatic,by which they subjugated the whole of south India.The
hereditary chiefs of this military caste were the kings of Pudukottai ï¿½ the
Thondamans, who had sided with the British against Hyder Ali and later his
son, Tippu Sultan. In many of the early wars, the British fought on behalf of
the Nawab of Arcot in south India, the Kallar had made up a sizeable portion
of their forces. But the Kallar and the other Tamil military castes had to be
disfranchised to rid Tamil society of its ancient habits and culture of
predatory warfare.
After the fall of the Cholas of Thanjavur in the 14th century the area came
under the rule of the Madurai kings, Pallavarayars and Thondaimans of
Pudukottai according to J. Raja Mohammed, Curator of the Pudukottai
Government Museum. The Thondaimans of Pudukkottai rose to power by
about the end of 17th century. In the year 1640 Ragunatha Raya Thondiman
formed Pudukkottai State. The Thondaimans of Pudukkottai came to rule
with full sovereignty over the Pudukkottai area from the middle of the 17th
century till its amalgamation with the rest of India after Indian
Independence in 1947.The royal family of Thondaimans ruled upto 1948.
Pudukkottai province became a part of Tiruchirappalli district.
In later centuries, the Thondaiman rulers, while nominally feudatories of the

Ramnad state, often pursued an independent foreign policy, a trend common
in all parts of India at that time. Certainly the most consequential of such
ventures was their alliance with the BritishRaj in the 18th century, first
against the Nawab of Arcot and later against the Kingdom of Mysore.
Pudukkotai finally came under formal British protection in 1763. This was
arguably unavoidable, since the Thondaimans were much menaced in that
period by a resurgent Mysore ruled by Hyder Ali and Tipu Sultan. Tipu Sultan
had sought to leverage the power of the France against his United Kingdom
adversaries, and Pudukkotai, in common with its neighbours such as
Thanjavur and Travancore, found it expedient to ally with the British.
The ancestors of the Pudukkottai ruling line of Thondaimans, are migrants

from Thirupathi region in the Thondaimandalam, the northern stretch of the
ancient Tamil Kingdom, along with the Vijaynagar army, which was in
engagement in this part of territory in the early 17th century. It is probable
that one among them got some lands assigned to him by the local
Pallavarayar chieftain and settled down at Karambakudi and Ambukovil area,
and became the chieftain of the area, later came to be called as the
progenitor of Thondaimans of Pudukkottai ruling house. According to the
legendary account found in a Telugu poem, Thondaiman Vamasavali, the
Thondaimans belonged to Indravamsa and the first ruler was Pachai
Thondaiman.
Aranthangi is ruled by Thondaimans (Different from Pudukkottai

Thondaimans) in earlier days.Not much is known about the Aranthangi
Thondaimans who were ruling Aranthangi from the 15th to 18th century, as
fuedal chiefs under the Pandyas, Sethupathis of Ramanathapuram, Nayaks
of Thanjavur and Vijayanagar kings. Though there are references to the
Aranthangi Thondaimans in the inscriptions in the temples in Avudayarkovil,
Alappiranathan, Pillaivayal, Aranthangi, Kovilur, Paramandur, Palankarai,
Piranmalai, Thiruvarankulam, Kurumbur, details of these rulers are rather
sketchy.
Though there are references 60 Thondaimans as ruling chiefs, administrative

and military chiefs, royal personages etc., in quite a few places, at different
points of time, it was very difficult to bring them all under a single clan, or
connect one another ethnically or politically. Similarly the Aranthangi
Thondaimans were an independent line of chieftains, ruling from Aranthangi,
and their reign flourished even about 200 years before the rule of the
Thondaimans of Pudukottai (which started in about 1640). Aranthangi
Thondaimans were the chief patrons of the Avudayarkovil temple, and had
liberally donated to the maintenance of the temple, as indicated by copper
plates in the possession of the Tiruvavaduthurai Adheenam.
An inscribed granite pillar, giving details of the hitherto little known

Aranthangi Thondaimans, and also of the establishment of a

`Thannerpandal' (drinking water centre) for pilgrims proceeding to
Rameswaram, has been discovered by Mr. Raja Mohamed, curator of the
Pudukottai Museum, and secretary of the Pudukottai History Forum. It was
customary in those days to inscribe in copper plates, the gifts of land made
by Thondaimans, and which had already been inscribed in granite stones.
Such corrobarative inscriptions in granite and copper plates prove the
genuineness of the gifts. The inscriptions also refer to the donation of land
for the presiding deity, Lord Thyagaraja, of Tiruvarur. The pillar has recently
been shifted to the Pudukottai musuem.
They had gifted lands etc. to Tiruvarur, Rameswaram, Kanchipuram and also
Benares temples. About 25 copper plates grants of Aranthangi Thondaimans
have been recorded so far, and 16 of them are in the Thiruvavaduthurai
Adheenam. No places or forts have been found in Aranthangi, except a few
remains of the dilapidated walls of an old fort. Attempts are being made to
study in depth, about Aranthangi Thondaimans. Ancient granite pillar with
inscriptions which was found in Nattani village in Pudukottai district recently.
The famous 'Thondai kingdom' (which lies to the north of Tamil Nadu), which
had been ruled by the Thondaimans had many scholars to its credit. To the
south west of Kanchi (Kanchi is considered the Holiest of the seven holy
places of pilgrimage for attaining salvation) lies a holy place called
'Sumangali'
Pandya king - Muttarasa Tirumalei Maha Vilivanathi Rayar was a Vandiyar
In 1451, it is said a Nayakkan named Lakkana brought to Madura four

persons, who he declared to be the true Pandya stock, and set them, or one
of them upon the throne. The names of these four are given as follows,
namely :
(1) Sundara Tol Maha Vilivanathi Rayar (Suntara tora mavili vanathi
rayer)
(2) Kaleiyar Somanar ( kaliyar somanar)
(3) Anjatha Perumal ( Anjatha Perumal)
(4) Muttarasa Tirumalei Maha Vilivanathi Rayar( Muttarasatirunali mavili
vanathi rayer)
These kings can be seen with titles Muttarasa, Mavili and Vanathirayar and
from the following information they seem to belong Kallar branch of Thevar
(Mukkulathor) clans. For more details on Kallars and Vandiyars, readers may
like to refer to webpage "WAR-TRIBES" in this website "MUDIRAJA"
Mahabali => Mahavali => Mavali => Mavili => Vili

Vanathirayar => Vanadirayar => Vandiyar
Mahavali + Vanathirayar => Maha Vilivanathi Rayar
The surnames used by the Thevar people are Ambalakarar, Servai,

Vandaiyar, Mannaiyar, Nattar (not Nadar), etc. The Kallars of Dindigul, Trichy,
Thanjavur, Theni, Madurai, Sivaganga, Pudukottai and Ramnad Districts
have very distinct surnames.Some of the most common names included are
Vanathirayar, Ambalam, Kalingarayar, Vandaiyaar, Thanjaraayar,
Vaanavaraayar, Pallavaraayar, Servai, Vanavarayar, Thondaimaan, Thevar,
Vanniar, Nattaar, Saaluvar, Onthiriyar, Kaaduvetiyaar, ,olivarayar etc. There
are over 700 surnames in use.Now it is clear that the present day Vandayars
(Kallars) are the descendants of ancient or vanarayars or vanars or
vanathirayars.
Vaanavaraayar => Vanavarayar => Vanarayar

Vanarayar => Vanrayar =>Vandayar => Vandiyar
Vanarayar => Vanadirayar => Vanathirayar
It is said that "Vanar" or "Banar" were called "Vanathirayar" and they

claimed to have won over all the three Moovendar and briefly ruled Madurai
after chasing away "Pandyans". If it is so, these Bana kings could be the part
of Kalabhras who invaded South India displacing the then Chola, Chera &
Pandya kings. . The title Muttarasa used by some of these kings too point to
this fact that they could be kalabhras as it is widely believed that Muthurajas
are the descendants of Kalabhras. Even the name " Kallar " it self is a
modification of the word Kalabrar or Kalabar or Kalabhra.
Kalabra => Kalabrar => Kalabar => Kalbar => Kallar
Vanarayas and Bana kings were one and the same

Bana : is a gotra of Jats found in Rajasthan and Uttar Pradesh in India.
Banas are descendants of King Banasur. Their capital was at Bayana in
Bharatpur. Vana Ganga river gets name from Banas. The princess of Bayana
was Usha married to Anirudh. There is a temple at Bayana constructed in
memory of Usha. Virkvansi Jats and Sinsinwar Jats of Bharatpur later on
occupied Bayana. Bana is a rigvedic ruling clan. Byawar near Ajmer and
Bhadawar, Kadiyar Khanda in Bikaner, Giradhpur, Chitauli, and Chandaudi etc
famous villages of Meerut are inhabited by Bana jats.Bana is a village in
Churu district inhahited by Bana gotra Jats.this village established by bhoj
who is bana .
Thiru Narayanapuram :
Location: Thottiam taluk, Trichy district. 1 km from Varadaraja puram.
Main Deity: Veda Narayanar, in lying posture with Sridevi, & Bodhevi thayar
Importance: Swayambu Veda Narayana Perumal on Adi seshan with 10
heads. Sridevi & Bhodevi doing seva.Prahaladha as a small boy. Brahma got
his veda upadesam in this place.
Story: Once Mahabala chakravarthy Vanarayar was travelling towards

Mysore from this place to fight and expand his kingdom. At night they had to
halt here and he had a dream. Vedanarayana perumal under the mud was to
be removed and installed in a temple built by him. After doing the pooja he
should proced further then he will be the King without any effort. The King
as he was told and his wish was fulfilled.
Another in the purana is Arayar ( Muthuraja ) family came to worship here.

That day fire broke and the temple with temporary structure got fire and
Arayar to save god from fire he with his family lay on the idol and attained
moksha. Prahaladha is seen in the temple. After Hirnya vadham, Perumal
was in anger prahaladha worshipped him and asked him to be in santha
swaroopam in this place forever. Brahma was of ego that only he can create
and perumal wanted to teach him a lesson so he created an ugly person and
sent him to Brahma. Looking at this person. brahma was confused as to who
could have done. To clear his doubt. he asked Veda Narayana perumal, who
could be. Perumal replied him that since Brahma is the god of creation it
could be no one else. Then suddenly the ugly person disappeared, and his
ego was destroyed. Brahma asked Narayana to preach veda to him. This was
the place, where veda was preached to Brahma, so we see the right palm of
perumal is kept open as giving upadesa to Brahma. There are 4 vedas as
pillows to Veda Narayanar here which is unique. Anjeneya in the front pillar
is important because people here keep him as a judge for every matter. The
temple is a small one but well maintained.
Mahabali
Bali or Mahabali may also be written or said as "Vali" or "Mahavali". Bali -
founder of the varnas; descendant of Yayati. Mahabali (Daitya) - Chakravarti
(noble king) who sacrificed his kingdom to Vamana, a.k.a. "Vairochana Bali"
(son of Virochanab Bali), "Mabali" and "Mavali"; descendant of Turvasu
lineage. Mahabali Banarasa (Bana) - King of the Bana tribe in Gandanadu.
Bana Kingdom
Kaduvetti Muttaraja is said to belong Bana lineage as per some insciptions.
The Bana kings ruled parts of South India. In many cases as subordinate
position and some times taking major roles. The Banas had their capital at
various places at different times, including Kolar. Kolar was a capital city of
Western Ganga Muttarasa kings. Bana Vidhyadhara, son of Malladeva
(Married a grand-daughter of the Ganga King Siva maharaja ( Shivamara ?)
, who reigned between 1000 and 1016AD) .
The Bana kingdom , records of which in canarese are chiefly to be found in

the Eastern fringe of Myand in Punganor, was established early in 8th
century in a tract of country of which the North and South boundaries
roughly corresponded to to those of present district of Chittor, while it
extended from Kolar on the West to Kalahasti on the East. Later in the
Century, this kindom evidently increased rapidly in the power and absorbed
large terretories to the North. Bana inscriptions of _this period boast of
possessing "the country west of the Andhra Dominions" or all the country
West of the "road to the Telugu country, " by which must be meant the East
coast road from Conjeevaram to Nellore.These Bana Muttaras kins seems to
be defeated Vijayalaya Chola.
Vandiyars and Pandiyars could be one and the same

Mukkulathor, Mukulathar or Mukulathor is a name for a group of three
related social groups or castes of Tamil Nadu state of India. The related
castes are Kallar, Maravar and Agamudaiyar. The commonly used titles &
surnames of this community, are Thevar, Nattaar, Padaiyachee, Thalaivar,
Ambalakarar, vandiyars, salvars, kaduvettiar..this title differ according to the
region they live .etc These people could be the decendents of the Pandiars
who are still live today in South India.
Vanarayar => Vanrayar => Vandayar => Vandiyar

Vandiyar => Pandiyar => Pandiyan => Pandian
Vandiyar => Pandiyar => Pandiyan => Pandiya => Pandya
Most of the Vandayars or Vandiyars are Kallars. It appears that the title
Vandiyar gradually modofied to Pandiyar. This could be possible as Kallars
claim to be the descendats of rulers of Pandyan kingdom. Pandiyars are said
to have taken over MADURAI in around 300BCE according to Sangam
Literature.
The Maruthu Pandiyar brothers (Periya Maruthu & Chinna Maruthu) ruled
Sivagangai, Tamil Nadu during the last part of the 18th century and they
were the first to issue a proclamation of independence from the British rule
from Trichy Thiruvarangam Temple, Tamil Nadu on June 10, 1801, which is
56 years before the North Indian rebellion - Sepoy mutiny of 1857.
Inscriptional references to Bana or Vana kings
Tamil Inscriptions - part - iii - Inscriptions of the CHOLA DYNASTY

No. 76. Udayendiram Plates of Prithivipati II. Hastimalla- Prithivipati II. was
a dependent of Parantaka I. and received from him the dignity of 'lord of the
Banas' (v. 21), who had been conquered by the Chola king (v. 9). He
defeated the Hill-chiefs (Girindra) and the Pallavas (v. 23) and bore the titles
'lord of Parivipuri' and 'lord of Nandi,' i.e., of the Nandidurga hill near
Bangalore.
Ganga king Prithivipati II was conferred "lord of the Banas" by Parantaka I

Chola. Banas are mentioned in Tamil Nadu as late as 13th and 15th century.
Banas had different titles in different regions at different times. Some of
them include, Vanar/ Vanara/ Vanavarayar/ Vanakovarayar/ Ponparappinan,
etc.
MISCELLANEOUS INSCRIPTIONS IN KANNADA -VOLUME IX - Part - I -

CHOLAS -No. 299. -(A.R. No. 332 of 1912.) -ON A SLAB SET UP IN A FIELD
AT KARSHANAPALLE, PUNGANUR ZAMINDARI, CHITTOOR DISTRICT.-The
record is not dated. It refers itself to the reign of Sembiyan Mahabali-
Banarasa and to the rule of Vikkiyanna over Pulinadu sixty. It records the
death of Vikki and another hero in a battle with Pallvi(a)-Dhavala and that
the hero's brother Kundiga set up stone in their memory. Sembiyan
Mahabali-Banarasa was a subordinate of the Chola king Parataka I.
INSCRIPTIONS OF RAJAKESARIVARMAN
Volume_23/pandya_1.html - No. 430 (Page No 327) - (A. R. No. 430 of
1907) - Sinnamanaur, Periyakulam Taluk, Madurai District - Rajasimhesvara
temple ï¿½ on the same wall - Jat. Vira-Pandya (I) : year 26 : 1278-79 A.D.
(?) - This seems to record a similar gift of an impost on certain articles of
merchandise like betal-nut, pepper and rice agreed to contributed by the
members of the community Padinenvishayattar of the four nagaram for a
festival in Margali in the temple of Rajasimhesvaramudaiya-Nayanar at
Arikesarinallur in Ala-nadu. Mention is also made of a bazaar to the east of
Valangai -mikaman-tirumandapam built by (an officer) Pandiyadaraiyar in
the name of Pillai Kulasekhara -Mahabali-Vanarayar. The members are stated
to have met for their deliberation in the temple of
Vikramapandisvaramudaiya -Nayanar at Sivallavan-padaividu.
INSCRIPTIONS COLLECTED DURING THE YEAR 1906-07 - PANDYA - No. 127

(Page No 99 ) (A. R. No. 127 of 1907) - Pappankulam, Ambasamudram
Taluk, Tirunelveli District - Sidhajnanesvara temple --- on the same wall -
Mar. Kulasekhara - is is also an inscription of the same king. The regnal year
is lost but the details of date can be read as (Makara) ba. 14, Thursday,
Anushanm. It registers another sale of land in their village by the same
Uravar of Vikramapandya-nallur to the temple for 928 Danapala -guligai -
panam. This also refers to a previous mortgage of the land made in the 8th
year of the king. With two individual by name Vanarayar and Sulapanippillai
for 728 panam which seems to have been paid back now to the mortgages
out of this sale amount.
South Indian Inscriptions : 23. We are not quite so certain of the identity of
Jatavarman Vira-pandya whose inscriptions from Sinnamanur and
Kallidaikkurichchi (Nos.430 and 117) are respectively dated in the 26th and
28th years of his reign, but do not begin with any preamble giving his
exploits. The former refers to a hall in the temple built by an officer of the
king and called the vangai-Mikaman-Mandapam after the surname of one
Pillai Kulasekhara-Mahabali-Vanarayar. No. 117 registers an endowment for
a feeding house made by a certain Tirunilakantan Rajakkanayanar alias
Tondaimanar of Puduvur in Ala-nadu.
SOUTH INDIAN INSCRIPTIONS - No. 6 - (A.R. No. 327 of 1912.) -ON A SLAB
SET UP IN A FIELD AT KARSHNAPALLE, SAME SAMINDARI AND DISTRICT -
This is not dated and refers itself to the reign of the Bana king Banarasa,
who was also in charge of the Ganga six-thousand province when Ballaha
i.e., the Rashtrakuta king led a campaign against Kaduvetti, for not paying
tribute. On this occasion a certain servant of Banatattaran, himself a servant
of Vijayitta, while returning on a horse near Kuntiala, died after slaying
Ganamurti. Since the characters of the record are of the 9th century A.D. it
may be assigned to the time of Vijayaditya II.
No. 7. (A.R. No. 313 of 1912.) - ON A VIRAGAL SET UP IN THE BACK-YARD

OF A HOUSE IN CHALAMANGALA, SAME ZAMINDARI AND DISTRICT - This id
damaged and not dated. It refers itself to the reign of king Banarasa of the
Mahavali Bana family and seems to record the death of a warrior in a battle.
No. 8 (A.R. No. 323 of 1912.) -ON A SLAB BUILT INTO THE NADI-MANDAPA
IN THE ARKESVARA TEMPLE AT KARSHANAPALLE, SAME ZAMINDARI AND
DISTRICT - The record is not dated and is damaged. It mentions Banarasa
of the Mahavali kula ruling over [Ganga] six-thousand province.
No. 11 - (A.R. No. 543 of 1906.) - ON A SLAB SET UP IN A FIELD IN FRONT

OF THE VILLAGE CHADALLA, ON PUNGANUR-CHDUM ROAD, SAME
ZAMINDARI AND DISTRICT - This undated record refers itslef to the reign of
the Bana king Mahaali-Banarasa. It states that when some one was ruling
Valla, situated in Badugavali, and when Banarasa led a campaign on behalf
of Permanadigal against the Nolamba, Rachamalla and Mayindadi,
Madhavarasa of Kinganur fought and, having slaing a number of men and
horses in the battle of Soremadi, died. In recognition of his service the king
bestowed (upon his family) land of three khamba.
Webmaster
Kokolu Anka Rao
date : 12/05/2008
Nagpur, M.S, India
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MARAVARS
Maravar is another warrior tribe that is related to Tamil Muthurajas. Maravar
are one of the oldest social groups to be mentioned by the Sangam Tamil
literature. This indicates an association with the Tamil land which is at least
2,000 years old. Maravar, in Tamil, means a warrior. Maravars are the
courageous breed and were involved in the major wars that Tamilnadu
witnessed. Other historians postulate that Maravar is derived from Tamil
language term Marutham. The name of the city Madurai is also postulated to
be derived from Maruthai and honorific title of local Pandya kings.
The Maravar were, according to the Madras Presidency census report for
1891 "a fierce and turbulent race famous for their military prowess" and
were "chiefly found in Madura and Tinnevely where they occupy the tracts
bordering in the coast from Cape Comorin to the northern limits of the
Ramnad Zemindari."The Dutch found them to be the traditional soldier caste
of Jaffna and availed themselves of their caste services as such ï¿½ one of
the earliest instances of a colonial power making use of a specific military
caste in South Asia.
As a community, the Mmaravars are hailed as patriotic, brave, courageous,

and fighters for freedom. The Villupattu ballads `Poolithevan Kadai' and
`Veerapandiya Kattabomman Kadai' are interesting to read. Their courage
and love for freedom come out strongly. The Kallars and Agamudayars are
part of the Maravar community as belonging to Mukkulathor. Poolithevan,
who belonged to the Maravar community, was the first freedom fighter from
Tamil Nadu, a fact not well known. The other Maravar warriors about who we
can come across ballads are - Vandaiya thevar, Mechum Peruman Pandiyan,
Sonamuthu Pandian, Balammal, Vannirajam, Vanniyadi Maravan and,
Sappani Muthiah.
Puli or Pooli is one of the surnames of used by Maravars and this surname
can also be seen among Tamil Muthurajas and Telugu Mudirajas. The
Maravar in Madura and Tinnevelly likewise claim the position of Rajputs, and
if we regard them as a warrior tribe, they are entitled to this distinction.
They are also most probably in some way connected with Mars ( Maars ) of
the North India. Marwari bhils belong to South Punjab north of Dadu and
Nawabshah. They could be bhilalas of North India, who many times claimed
to be Rajputs. two communities who Vanniars and Marwars of Tamilnadu
were jains at one point of time. Mutharayars were the first kings who
supported Jainism in South India. Vanniars were essentially a sea farers and
traders, so were the Marwars. Marwars could most probably belonged to
Marwad at some point of time and this was the region from where most
Mudiraja relatribes came to South India. These clans mostly came from
North where Jainism took its birth. For more details on Bhilalas please refer
to page on "Bhillalas - Bhallalas - Vellalas" under "origins" in this website.
In Hindi and sanskrit language, the words "Mara" and "Maro" are related and
points to Killing. Maravar or Maravan could mean They could be a killer tribe
of Marwar region near Rajastan. . The Maravar have to a great extent
preserved their freedom and independence They are brave, warlike, self
willed like most semi barbarous races, but they have latterly taken to more
peaceful pursuits than they used to follow formerly. Their chief was the
Setupati of Ramnad, one of the oldest and most respected princes in South
India, and who is still highly honoured.
The Uttumalai kings were members of the Maravar caste. Maravars are one
of the three clans of Mukkulathor. There were as many palayams governed

by maravars. Their history was officially recorded by Lord McEnzee and They
have been published by State Archaeology Dept. You can find in them that
Maravar zamins have refused to give their daughters to the Pandiya kings.
They refused saying that they wont give their daughters to the "Chandra
vamsa kings". It is a known fact that Pandiyan kings claimed them as
Chandra kulam.
U. Muthuramalingam Thevar, also known as Pasumpon Muthuramalingam

was an Indian politician. He hailed from the Maravar community, the
dominant warrior caste group in his home district in southern Tamil Nadu.
Thevar became the leader of the All India Forward Bloc in Tamil Nadu, and
was national deputy chairman of the party from 1952 onwards. He was
elected thrice to parliament. They were anti-British, anti-Congress and pro-
Subhas Chandra Bose.
The Mukkulathors recovered under the Vijayanagar Empire and later under
the Nayak dynasty during whose period they served as Polygars or
chieftains. The Nayaks were actually governors appointed by Vijayanagar
kings and were Naidus of Telugu origin. Later, after the fall of Vijayanagar,
they established some measure of independence in the provinces which they
governed and appointed individuals from the warrior Mukkulathor clans as
their military chieftains and governors. After a century of peace and
prosperity, the Nayak kingdom disintegrated and regional Polygar chieftains
most of whom were from the Mukkulathor communities, making use of this
opportunity, established their dominance and rule in the areas which they
governed.
Resistance to British rule was also offered by Padal Vellaiya Devan who
fought the British along with Kattabomman. His son Desakaval Senbaga
Devar is also remembered for his exploits.
Queen Velu Nachiyar, Queen of Sivaganga, is another noted personality who

fought with the British during early British Era. The Maruthu Pandiyar
brothers are notable for their role in the Polygar Wars. They were eventually
captured by the British and hanged in 1801.
According to the description in Kanakasabhi, the Maravars were men of

curled locks of hair, blood thristy, armed with bow bound with leather, ever
ready to injure others, shoot their arrows at poor and helpless travellers,
from who they can rob nothing, only to feat their eyes on the quivering
limbs of their victims. Thus the Maravars were represented as fierce warriors
and merciless robbers as early as the first few centuries of Christian era.
They were potrayed as outsiders in Tamilnadu in the early centuries. But
they progressively changed as they wtitched over to settled agriculture and
cultivation. They could not fit neatly coventional South Indian notion of caste
hierarchy. They could be Kalabhras from South Andhra and Deccan India.
Many Maravars were Tamil Zamindars eith big or small. Maravars were
warriors with a tradition of Lordship and protection in the village localities.
They were similar to Kapus and Kavalgars in Andhra region. According to
evidences collected by British officers from Tinnevelly district, the Maravars
were 10 % of the population but committed 70 % of rural crime or dacoity.
Some groups of these Marvars were declared as Criminal Tribes or Castes in
1911. The foremost among those designated as " Criminal Tribes " in the
Madras presidency were the Kallars ans Maravars of Tamilnadu. During 1919
-20, about 1400 piramalai Kallars were brought under this section, the hours
were fixed between 11 pm to 4 am, which compelled then to sleep at police
station each day.
George Joseph, who established himself as a leading criminal lawyer in

Madurai became quite affluent with a large house, a retinue of servants, a
horse and carriage, etc. A promising legal career with the prospects of high
judicial office in the future was cut short by his passionate involvement in
public affairs. Right from the beginning of his practice , he espoused the
cause of the so-called criminal tribes of Madurai like Paramalai Kallars,
Maravars, etc.
The Maravars of Tamil Nadu were considered adivasis by some, Kshatriyas

by some, and Dalits by yet some others. It is said thar Maravars considered
themselves "above" Kallars and the Kallars in turn considered themselves
above the Maravars. Both ruled large areas of TN and made raids on
communities who considred themselves higher than them.
In 1929 the Maravars of 19 villages in Appanad were forced to registered

under the CTA. Since 1920 the Criminal Tribes Act had been enacted by the
government of the Madras Presidency and began to be implemented in the
Madurai, Ramnad and Tirunelveli districts. After Sri U. Muthuramalingan
Thevar's entry into politics, Thevar began to mobilize resistance to the CTA.
He toured villages in the affected areas and led protest rallies for the rights
of the individuals registered under the CTA. The authorities partially
withdrew, and reduced the number of CTA registrations in the concerned
areas from around 2000 to just 341.
The Kallars, like the Maravars, settled in mixed economy zones such as
Pudukkottai on the borders of the central political and economic regions of
the south. In these areas they quickly attained dominance in late medieval
times by exercising rights of protection (patikkaval) over local communities
and institutions. The Kallars were successful in this role because their
strongly kin and territory based social structure and cultural valuation of
heroism and honor were highly conducive to the corporate control of the
means of violence and coercion. It was no accident that Kallars, like
Maravars, were often, when not granted rights of protection, the very groups
from which others sought protection.
The Tondaiman dynasty of Kallar kings wrested control over a significant

swath of the Pudukkottai region in central Tamil Nadu in the last quarter of
the seventeenth century. Whereas Kallars had been branded as thieves in
much early Tamil literature and as criminals by the British under the Criminal
Tribes Act, in Pudukkottai--a little kingdom that became the only Princely
State in the Tamil region of southern India--they became the royal caste.
Kallars controlled much of the land, occupied the greatest number of
authoritative positions, particularly as village and locality headmen and as
miracidars, and ran the most important temples as trustees. These temples
were often their lineage, village, or subcaste-territorial (natu) temples, in
which they received honors only after the king and Brahmans. In short,
Kallars were dominant not only in terms of their numbers, but for economic,
political, and ritual reasons.
Kallar and Maravar districts of South were notoriously unsettled. Kondavan

Kottai Maravar is one such group that has been classified as Seer Marabinar.
This group was categorized as Criminal Tribes during the British Rule. During
the British Era. There were several decoity/armed robbery committed by
Maravars during this period. To contain this activity the British declared laws
that outlawed the tax collection and arrested several Maravar community
members and subjected them to comply with several regulatory procedures.
About 90 in every hundred Kallars and 79 Maravars were cultivators, but

have still of course leisure hours; inordinate attachment to their neighbors'
goods and cattle makes them figure largely in jail statistics for theft and
dacoity, their hereditary calling.They are known as cattle lifters. The
opposite of the valorized martial caste, (whose members exuded fortitude,
nobility, etc.) were the criminal castes, e.g., the Tamil Kallars. Some of the
criminal castes demonstrated sustained antipathy to British rule. The District
Magistrate must bring occasionally some of their settlements under the
operation of the Criminal Tribes' Act passed in 1911. The Criminal Tribes Act
of 1911, with the express objective of throughly obtaining knowledge of,
supervising and disciplining the Kallar and Maravar who were classified as
dacoits and thugs under this act.
Here is a writeup on the suppresiion of Tamil Martial castes Kallars, Maravars

and Ahampadiyar. - What did the British mean by the Tamil habit of
predatory war? The Tamil works which contain treatises on martial life and
the conduct of war define it as Thannuru tholil (a task undertaken on one's
own) and Mannuru tholil (a task undertaken on behalf of the king or
commander) ï¿½ Tholkappiyam, Purathinaiyiyal, Unlike many other martial
castes of the subcontinent, the Kallar and the Maravar were not yeoman
peasants who dropped the plough for the sword only in times of war. They
had to seek battles even when their king or chieftain was not at war. Most of
the hero-stones found in Tamilnadu commemorate such battles between
groups of Kallar or Maravar.
Some of the warrior gods who are worshipped to this day in southern Tamil
Nadu are Maravar, who distinguished themselves in such battles which took
place even after the British began to abolish the culture of predatory war.
The bow-song of Eena Muthu Pandian, a Tamil demigod, describes the
martial life and heroic deeds of that Maravar warrior who lived in British
times. The warrior's virtue was to desire the bliss of the hero's heaven; it
was degrading for him to seek fertile lands. The most important structure
which gave the Kallar and Maravar immense power in the Tamil country-side
was the system of kaval. It was abolished in 1832. This has been the
traditional means by which the Kallar, Maravar and Ahampadiyar derived
their livelihood in times of peace when they were not employed as soldiers.
The Kallar and Maravar who had been referred to as the military tribes of the
southern provinces by early British writers were classified as criminal tribes
towards the end of the nineteenth century.
The manual of the Tinnevely district, described the origins of the Maravar
kavalkarars thus: "As feudal chiefs and heads of a numerous class of the
population, and one whose characteristics were eminently adapted for the
followers of a turbulent chieftain, bold active, enterprising, cunning and
capricious, this class constituted themselves or were constituted by the
peaceful cultivators, their protectors in times of bloodshed and rapine, when
no central authority existed. Hence arose the system of desha and stalum
kaval, or the guard of separate villages. The feudal chieftain (and his Kallar
and Maravar) received a contribution from the area around his fort in
consideration of protection afforded against armed invastion." It was
ascertained that "according to native ideas", husbandry was their only
proper means of livelihood and that they had no established traditions of
kingship, like Kallar and Maravar. The Madurai Manual noted that Aryanayaga
Mudali, the great general of the sixteenth century was dissuaded from
making himself a king on the ground that no Vellalan ought to be a king.
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AGAMUDAYARS
Agamudayar also known as Agam Padaiyar or defending soldiers indicating a
specialization as soldiers or rulers. Thevars of Ramanthapuram district are
given the title Servai. Servai is one of the surnames of Tamil Muthurajas.
Some believe these castes formed as part of military formation of Kallap-
Padai or hustlers, Marap-Padai or soldiers and Agap-Padai or defenders,
There is lot of evidence that has been put forward towards this theory. One
among this is chola king raja raja who has udayar surname married a vellala
girl of kodumbalur velir there son was called as rajendra chola. Saluva
Narasimharaya also used the title Udayar.
There is a group of Agamudayars in Northern Tamil Nadhu (Thiruvannamalai,

Vellor, Arani, Arcot).They migrated from Madurai in 17th century. They have
other surnames like Udayar,Mudhaliyar, Arcot Mudhaliyar and Thuluva
Vellalar.
Avippali, Thannai, Verttal, Vallan pakkam, Pun Kilithu Mudiyum Maram and
Marakkanchi are the forms of martial suicide and suicidal battle of the
warrior as the ultimate expression of his loyalty to his commander. These six
forms of martial suicide are defined as described by the works referred to
above.
In late 1895, the Board of Land Revenue raised the possibility of declaring as
'criminal tribes' the entire body of 'martial'castes in the southern districts of
the Presidencyï¿½Kallar, Maravar and Agambadiyar, numbering upwards of
one million individuals.
Kallar, Maravar, Agamudaiyar basically kalabhras who infiltered into the

Pandiya and chola royal castes and ruled the pandiya nadu and chola nadu.
Kallar mainly lived and are still populas on the northern pandian territory or
Thanjavur, Thiruchirappalli, Dindugal, Madurai districts.
Maravar are brave warriors who met head-on. They lived and are still
populas on the northern Pandian Territory next to Kallar belt in the districts
of Ramnad, Madurai, Raja Palayam, Thirunelveli. They shared the ruling
titles of Pandiyans for their bravery. Raja of Ramnad is the fact for this.
When the pandian suffered defeat at the hands of Nayaks and Muslims of
Vijayanagar Empire, These 3 castes stood guard and gave their life in
protecting the assets of Madurai Meenakshi temple and its chain of temples
down south. They retained the pandian control and still are dominant in the
southern pandiyan districts of Tamilnadu.
Agamudaiyar formed the police force and did security jobs. They bascially
stood guard for Temple, Farm lands, Nadan hamlets. They are called servai
in Thirunalveli, Thoothukudi districts. Maruthu Sagothararkal are marked for
their guard of Kalayar koil against the war with British. They are scaterd all
thro Pandiyan Territory mainly to all temple cities. "In Madurai - West Masi
Street,their community people formed a AGAMUDAIYAR ARAN(Maruthu
pandiyar mandram)".
Agamudayars = Udayars = Wodeyars = Odeyars
Webmaster
Kokolu Anka Rao
date : 12/05/2008
Nagpur, M.S, India
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MUTHRACHAS
Mutracha (Muthracha = Mutharacha = Mudiraj ) was once listed under
notified by British as Criminal castes & tribes. Later after Independence it
was put under denotifieed list by India. Mutracha and Mutrasa are synonym
of Mutrasi. Mutrasi, Mutrasa, Muthrasi, Mutracha are from the Dravidian
roots mudi, old, and racha, a king, or from Mutu Raja, a sovereign of some
part of the Telugu country. The other alternative names are ï¿½ Mutharaja,
Mudiraj, Muthrasollu, MutRraj, Mutrasa, Mutratcha, Muttaracha, Muttarasan,
Muttirajulu, Muttiriyan . The linguistic equivalents like Erukula and Mutrasi
are noticeable still in Rayalaseema region
Mutrasis were traditional fisherfolk caste. Mutrasis are known as Tenugollu.

There is one Mutrasi colony near Anakapalli in West Godavari diostrict of A.P.
Mutrasi tribe pride themselves on being called Bantus (sepoys), and cherish
a tradition that the ancient armies armies were composed of soldiers
recruited mostly from their caste.
The fishermen in Pillaipalli village of Nalgonda belong to the Muthrasi caste.

They have a society of which men from all 12 muthrasi households are
members. Almost all the fishermen in this village are marginal farmers or
renters of land for subsistence rice production with their main income
derived from their own and other household membersï¿½ agricultural labour.
Some of the fish (approximately 25%) is sold within the village. The trader
after deducting the cost of the seed pays the remaining amount to the
society of the fishermen. This amount is equally divided among the
members. It is not necessary that the fish is harvested every year.
Sometimes the fish is harvested once in two years if the size is not big
enough.
When British colonized India, few fishing villages in the eastcoast attracted
the British. The survey revealed that this area seldom suffers from great
cyclones! British built a fort here. They employed local people in to state
service. Muthrasi, a caste in south India, used to serve in the British police.
Still you can find more Muthrasi or Mutharaasi caste people in and aroud
Chennai. They are also spread into nearby Chittoor district of Andhra
Pradesh. The service rendered by Muthrasi people impressed the colonial
masters. The new growing town acquired the name of Muthrasi and later
Madras.
The Muthuraja or the Muthrasi people are known as Muttiriyan or Muttiriyar.

The name Muthuraja is derived from the word mudi, meaning top most and
raja, ruler. Mudiraj also means ancient king or old king. The Muthuraja have
several occupational subgroups, which indicate place, professions, ancestors,
etc. Some claim to be Kshatriyas, others consider themselves as
untouchable Sudras. They are distributed in Tamil Nadu, Andhra Pradesh,
and Kerala.
The late Kamaraj Nadar, one of the lost tribesmen of truly honest leaders of
the Congress, had once observed that one-third of all communities in Tamil
Nadu are of Andhra origin. These had occurred in three-four large 'bursts':
during the period of the vijayanagara rulers and after them, the nayaks, the
maratha rulers, the british period when madras became the capital of a large
dominion consisting of telugu, tamil and kannada regions.
The Muthrasi speak the Tamil language and use Tamil script. Muthuraja are
mainly a land owning community and their traditional occupation is
agriculture. Rice, jowar, maize and ragi are their staple cereals.
It is common to have marriages arranged through negotiation. Dowry is

given in both cash and kind. Both widowed and divorced persons are allowed
to remarry. They live in nuclear families and adhere to male equigeniture for
inheritance.
Traditionally the Muthrasi were employed as soldiers and guards. At present

cultivation, fishing, masonry, agriculture and industrial labor, daily-wages are
their primary occupations. Some of the Muthrasi are professional ballad
singers. They also prepare fishing nets and tramping devices and are
experts in making crackers and explosives.
The sacred specialists from their community perform worship, birth,

marriage and death rituals. They also practice ancestor worship every year
on Pithru Amavasya, while offerings are made to their ancestors. They have
both Shaivite and Vaishnavite sections in their community.
Muttaracha had a variety of modified names such as Muttirajulu, Muttarasan,

and Mutratcha. The people of this caste is known by any one of these names
in the Telugu speaking lands, and in the Tamil speaking country it is known
as Muttirayan and also as Palaiyakkaran.
The Muttarachas are a Telugu Caste ane they are most numerous in Krishna,
Nellore, Kuddapah( Kadapa) districts of Andhra Pradesh and also North Arcot
districts of Tamilnadu. The Muttaracha warriors were employed by the
Vijayanagar kings to defend their country frontiers, and were honoured with
the title of Paligars (Palaiyakkarans). The word Muthracha is derived from
the Dravidian roots - Mudi and Racha. There is also another derivation is
from Mutu Raja, which means a soveriegn of some part of Telugu country.
They eat animal meat , fowl and drink liquor. Some of them eat pork. They
do not eat beef. The use honorific titles such as Dora and Naidu.
Mudi = Old or Ancient or Great

Mutha = A cluster of villages forming an administrative unit.
Racha = King
Mutharacha = Raja or Chief of a Mutha

Dora = Lord or Sahib
Mutha + Racha = Mutharacha

Mutharacha => Muthracha => Mutracha
Mutracha => Mutrasa => Mutrasu => Mutrasi
In the North Arcot district, they are in great numbers in Chendragiri taluk.
They are found all over the district as the village taliaris or watchmen.
Because of this reason, this cate is often called Taliari caste. They proudly
call themselves as paligars, and in Chendragiri as Doralu (Lords), because
several of the Chittoor Palaiyams (Villages governed by Paligars) were in
possession of members of their caste. They seem to have entered the
country in the time of Vijayanagar kings, and to have been appointed as its
kavilgars (Watchmen). The caste is usually esteemed by others as a low
one. Most of its members are poor, even when they have left the profession
of talaiari, and taken to agriculture. They eat in the houses of most other
castes, and are not trammelled by many restrictions. In chendragiri, they
rarely marry , but form connections with women of their caste, which are
often permanent, though not sanctioned by the marriage ceremony, and the
offsring of such associations are regarded as legitimate.
( The Mutharacha men who used to live with women of their caste without
marriage could possibly be the commando members of suicide squads
employed by the Vijayanagar kings. )
In Nellore, Mutrachas are known as hunters, fishermen, bearers, palanquin-

bearers, and hereditary watchmen in the villages.
Some times, Mutracha or Mutrasan is known as a sub-division of Urali, and a

title of Ambalakkaran . Muttiriyan is a Tamil form of Mutracha, and appears
as a title and subdivision of Ambalakkaran. It is also observed that Tolagari
is recorded as a sub-division of Mutracha. The Tolagaris are stated to be a
small cultivating caste, who were formerly hunters, like the Palayakkarars.
Most of the Mutrachas are engaged in agriculture.
In the Karnool and other Rayalaseema districts, Mutrachas used to collect

winged white-ants (flyinf termites = usillu), which they store in large pots as
an article of food after drying them in sunlight. They are said to make use of
some special powder as a means of attracting these flying white ants, in
catching which they are great experts.
It is said that in some places, the relations between Mutrachas and Gollas
(Velirs) are strained . Both these warrior groups were chiefs in Kodumbalu
region and had matrimonial relations too. On the occasions of marriage
among the caste people of Madigas, some pan-supari is set apart for the
Mutrachas, as a mark of respect.
In consequence of the fact that some Mutrachas have been petty chieftains,
they claim to be the Kshatriyas, and to be descended from Yayati of
Mahabharatha.
There is a saying current among the Mutharachas that the Mutracha caste is
as good as pearal, but became degraded as its members began to catch fish.
According to a legend, the Mutrachas, being kshatriyas, wore the sacred
thread (Jenhevu = Jandhyamu). Some of them, on their way home after a
hunting expedition, halted by a pond, and were tempted by the enormous
number of fish therein to fish for them, using their sacred threads as lines.
They were seen by some brahmanas while thus engaged, and their
degradation followed. In Telugu country, two divisions, called paligiri and
Oruganti, are recognized by Mutrachas, who further have exogamous sects
or intiperulu (surnames).
One section of Palli or Pallava tribe, called Muttarasar ( Telugu Mutracha )

ruled in the Chola country first as feudatories of Pallava and then of the
Pandya kings, during the 8th Century A.D. It was during this period that
Naladiyar was composed under the auspices of the Muttarasa governers.
They are still to be found in the North Arcot district under the name of
Talaiyaris, and many poligars of Chittor and other minor rulers are of this
class. Of such tributaries were the kings of Tanjore, who ruled in the 8th
Century A.D with vallam near Tanjore, as their capital.
A caste which is numerous in Hyderabad and Madras, and of which a few

persons are found in the Chanda District of the Central Provinces. The
Mutrasis are the village watchmen proper of Telingana or the Telugu country.
They were employed by the Vijayanagar kings to defend the frontier of their
country, and were honoured with the title of Paligar. Their usual honorific
titles at present are Dora (Sahib or Lord) and Naidu. As servants they are
considered very faithful and courageous.
Some of them have taken to masonry ( Beldars ) in Chanda, and are

considered good stone-carvers. These Beldars worship Goddess Ankala or
Ankalamma or Ankamma. Even Kapewars ( Kapus ) of chanda also worship
Goddess Ankamma and also work as Beldars. Both Kapus and Mutrasi people
are one and the same people and it appears that Balija sect of Kapus were
part of Mudiraju Bantus during medieval times. They seems to be closely
related to Takankars who worship Goddess Kalanka. Takankars are
sharpners of domestic stone grinders.
These Mutrasis are a comparatively low caste, and eat fowls and drink liquor,
but they do not eat beef or pork. It is compulsory among them to marry a
girl before she arrives at adolescence, and if this is not done her parents are
put out of caste, and only readmitted on payment of a penalty.
Their village deities are Malleswara, Venteswara, Muneswar, Someswara, etc.

They celebrate local Hindu festivals like Ugadi, Sankranti, Ekadasi, Diwali,
Ram Navami, etc.
Nellore people participated in Indian Independence movement and also in

fight for formation of separate state for Telugu people. Notable freedom
fighters are Muttharaju Gopalarao and Potti Sriramulu. A street in Nellore is
named as "Muttaraju Street / Muttharaja Street" after him.
The Kaduvetti Muttaraiyan was a king who belonged to Mthracha community.

We have an Inscription No. 44 -(A. R. No. 89 of 1921) -Pillaipalayam,
Conjeeveram Taluk, Chingleput District. On a slab built into the floor at the
entrance into the Tirumerrali temple -This is a fragmentary record of
Dantivikramavarman. It mentions a certain [Ka]duvetti-Muttaraiyan at
whose request an endowment of 4 patti of land was made to the old temple
of Vishnu called Tirumerrali at Iraiyancheri and to a matha, probably
attached to it. Reference to a Kaduvetti-Muttarasan who made a raid on
Koyattur in the reign of the Bana king Vijayaditya Virachulamani Prabhumeru
is noticed in a record from Punganur (No. 542 of 1906). This chief was
probably identical with the Kaduvetti-Muttaraiyan mentioned in the present
inscription as he lived about this period. Nandivarman III.
Western Ganga king Shivamara ï¿½I was succeded by his son(or grandsond)
Sripurusha Muttarasa. Advantage had been taken of the confusion into which
South India was plunged on the fall of he Badami Empire by a prince of
Ganga race by name Sivamara. He was the hereditary ruler of what was
known as the "Kongal Nad Eight Thousand". There are records in Mysore
which may be assigned to him, one of which mentions him solely by name,
without any regal title of any kind. But uses a technical expression which
stamps him as holding a rank and authority considerably greater that those
of any more local Governor, and others which speak of him as the "Konguni
King", a term applied to all his successors. His date has been tentatively
fixed as 755-765 A.D. His title at first was the same as his father's but there
is evidence on his inscriptions that he gradually felt his way to
independence. He is known later by the title "Maharajadhiraja" and
"Paramesvara". The territory he ruled over coincided more or less with the
south eastern portion of what is now Mysore State; it was technically known
as the "Gangavdi 96,000" i.e., a province of 96,000 villages; his capital was
Talakad, a sand buried city on the banks of the Kaveri near Kollegal. His
reign was a long one of at least 42years, adn his date may be tentatively
fixed as 764-805 A.D.
It appears that Muttarasa had two sons, the elder Sivamara II and the
younger Rana-vikrama. It is claimed, in the spurious Manne Grant, that one
Sivamara won a name for himslef by victories over the armies of the
Rashtrakutas, Chalukyas and others, and that he "defeated the countless
cavalry of Dhruva which had overrun the whole earth." It is possible that
Sivamara II was entrusted with the command of his father's armies, and
during the campaign was defeated and captured by Dhruva, that on his
father's death, he was liberated by Govinda III, "to take up the leadership of
the Gangas," and was crowned by him as his vassal, (about A.D. 805).
The Kolar Ganga Sivamara II was succeeded by his son Prithivipathi I, who
seems like Amoghavarsha and Nandi-vikrama-varman, to have enjoyed a
very long reign. His daughter married the Bana Vikramaditya I, and he was
in close alliance with the Ganga-Pallavas. The Talakad Gangas appear to
have enjoyed a period of peace and prosperity under Rana-vikrama (son of
sripurursha-Muttarasa) and his som Rajamalla (c.840-871.) The latter
commented an alliance with the Nolambas by giving his daughter Jayable to
the Nolamba king Nolambadhiraja,s son of Pallavadhiraja.
Webmaster
Kokolu Anka Rao
date : 12/05/2008
Nagpur, M.S, India
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BANTS & BUNTUS

The Mutrasa people are also known as Bantlu or Bantus. The Tuluva
Mudaliars are same people as Mudiraju Bantlu. Bantu means faithful royal
servant who can sacrifise his life the sake of his master. They often formed
the members of suicide squads to fulfill the mission tasks set by their kings.
Mutharaiyars => Muthariyars

Muthariyars => Muthaliyars => Mudhaliyars => Mudaliyars.
These bant people are spread into Tulu speaking lands of Karnataka ans
even Kerala. They are known as bunts in Karnataka. They are agriculturists
and traders today. The great freedom fighter Rani Abbakka belonged to Bunt
community of Mangalore. There is sufficient proof with many common
surnames that balijas were once part of Mudiraju Bantlu during medieval
times.
Tulu Bants in Kannada-Telugu armies - Tulu people used the word 'bant' or
'bante' initially for a professional body guard, usually trained in the
ï¿½garodiï¿½(=ancient gymnasium of Tulunadu) of martial arts. The word
has similar meaning in Kannada and Telugu also. The Tulu chieftains, Alupas
had socio-political and matrimonial alliance with Kannada kings since the
period of Kadambas. And the Tulu ï¿½bantsï¿½ served in the army of
Kadamba and Chalukya Kannada kings as soldiers and bodyguards, between
the period of 5th and 10th centuries.
In Telugu Mudiraju / Tamil Mutharaya communities, of Andhra and

Tamilnadu, bants form a subcaste. Mudiraju people were fishermen,
cultivators, special soldiers, warriors and ruling class at different times in the
history. It is reported that Vellala (<.Ballala) bants migrated from Tulunad
Karavali to Andhra in the historical period. This was because a part of
Andhra was governed by Kannada Chalukya kings during the 7th to 8th
centuries AD.
Since a large number of Tulu farmers, (Okkaliga/ Nadava/Nair) were

professional bants during the Tulu and Dravidian history, the word was
subsequently adopted as a community name. The Tulu bunts has become a
composite community group now, apparently evolved from several streams
of people, during the history of Tulunad like Okkaligas (farmers), Alupas (>
Alva), Nairs, Nadavas, and converts from Jainism.
Kalla Bantru from Curumeru wandering tribe are basically kuruvars or

Erukalas relating to Kakatiya Erukalas. The vagrants called kuravers or
kurumeru ( curumeru ) are divided into three branches. One of these is
chiefly engaged in the traffic of salt, which they go, in bands, to the coat to
procure, and carry it to the interior of the country on the kacks os asses,
which they have in great droves; and when they have disposed of their
cargoes ; they reload the beasts with the sort of grain in the great request
on the coastal to which they return without loss of time. Thus their whole
lives are passed in transit, without a place of settlement in any part of land.
The trade of another branch of the Krumeru is manufacture of osier

panniers, wicker baskets and other house hold utencils of that sort, or
bamboo mats. This class, like the preceeding, are compelled to traverse the
whole country, from place to place, in quest of employment. The language of
Erukalas is also known as Kurru bhasha.
Kuruva => Kurava => Kuravar => Kuruver

Kuruver => Kurumer = Kurumeru
The Kalla Bantrus are the third brach of wandering tribe Curumeru who
seems to be closely related to Banjaras and Erukalas. Kalla or Calla bantrus
were robbers. Indeed those who compose this caste are generally thieves or
sharpers by profession and birth right. The sharpers of stone grinding
machines are known as Tankankars in Central & North India and are related
to Erukalas. The distinction of expertness in filching belongs to this tribe, the
individuals which it consists having been trained to knavery from their
infancy. They are instructed in other learning , and the only they
communicate to their children is that of stealing adroitly, unless we except
that of being prepared with a round lie, and with a determined resolution to
endure every sort of torture rather than to confess the robberies which are
laid to their charges.
Far from being ashmed of their infamous profession, they openly glory in it;
and when they have nothing to fear they publicly boast with greatest self
complacency of the dexterous robberies they have committed at various
times during their career. Some who have been caught and wounded in the
act, or who had their nose and ears, or perhaps their hand cut off for the
offence, exbit their loss with ostentation, as a mark of their intrepidity, and
those are the men who are generally chosen to be the chiefs of their caste.
It is commonly in the dead of night that they commit their depredations.

Then they enter the villages silently, leaving their sentinels at the avenues,
while others seek out the houses that may be attacked with the least danger
of detection, and so make good their entry and pillage them. The Kalla-
bantru are so experts in this spices of robbery, that in less than half an hour
they will carry of a rich lading of plunder without being heard or suspected
till daylight discloses the villany.
These Kalla Bantru are, however, far from being vulgar thieves. In the
Musulman kingdoms of India, they are authorized by the government, which
grants them a licence in consideration of receiving half the booty. The
princes have always in their services a great number of Kalla Bantru, whom
they employ in their calling, which is that of plundering for their masters
profit. The last Musulman prince who reigned in the Mysore had a regular
battalion of them on service in time of war, not for the purpose of fighting in
the field but to prowl and infest the enemyï¿½s camp in the night, stealing
away the horses and other necessaries of of the officers, spiking the cannon,
and acting as spies. They were rewarded in proportion to the dexterity they
displayed in their achievements; and in time of peace cthey were dispatched
into the various states of neighbouring princes, to rob for the benefit of their
masters, besides discharging their ordinary duty of spies.
A landowning caste called Bunts have community members among Tulu and
Kannada. Nairs or Nayars and bunts belong to same cast. Like Bunts and
Nadavas (and other tuluva people) Nairs too follow their own form of
inheritance called Marumakkathayam, which is ï¿½ali kattï¿½. According to
another legend ahikshetra was a place on the banks of Saraswati river.
ï¿½ahiï¿½ means snake (chiefly serpent). It is believed that we Bunts were
ï¿½naga or serpent worshipers prior to being buta/boota or spirit
worshipers. Varma is a common surname of Nairs and Bunts. Again
ï¿½Nayakï¿½ is a Bunts surname, mainly from Nakre village in Karkala
Taluk. Majority of Nadavas of North Canara have got surname Nayaka.
Father of famous queen Chennamma was Siddappa Shetty and her husband
was (Siva) Nayaka. There is also a belief that the Nairs are Nagas and were
already present in Kerala when Namboodiris came to Kerala. Nairs were
martial Dravidian Nagas who had migrated like them, from the North. Like
Bunts, affinity of the Nair community to Serpents and Serpent worship is
indisputable. The mythical version says that Nairs being Kshatriyas
belonging to the Nagavansham who removed their ï¿½Janivaraï¿½ (sacred
thread) and escaped to south to evade Parasurama. These seems to be thw

kalachuri or kalachedi descendants and who were the enemies of
Parasurama.
There are people who say that the Bunts themselves ruled the region around
Mangalore. 'Bunta' in old Kannada literally means a soldier or a warrior.
According to Govind Pai, the renowed Kannada poet, 'Alupa' rulers became
Tulu 'Aluvas' and Alupa dynasty is synonymous with Naga dynasty and Tulu
people are the same as the those Chandra dynasty. There is a reference to
people from Tulunad in ancient greek texts and historical references to Alva
clans in Tulunad way back in 150 AD. According to another theory as
researched by Prof S. Shivaram Shetty of Basrur, the Kosar tribe from the
North came south after the Aryan invasion. This powerful and martial tribe
wandered in the Decan for a few years as mercenaries of the local rulers.
While some settled in Andhra Pradesh and founded Satavahana kingdom,
some settled in Tuluva region and founded the Aulpa kingdom.
Some believe that Nattars of Tamilnadu became Nadava bunts of Tulunadu.

Another interesting feature of the Bunt community is that they speak both
Tulu and Kannada languages. North of river Kalyanapura, they are called
Nadavas and speak Kannada while south of the river they speak Tulu and are
called Bunt's. It is said that a few centuries ago, the Jain ruler of Tulunad,
started 'rajamata'. A number of locals joined this new sect and were called
'Nadavas' as they were locals or people from the local 'nadu'. These Nadavas
rose to prominence in service and army and the heroic and loyal Nadavas
were sent to the southern region. Here they found fame and fortune and the
leaders of the army were called 'Bhats' and 'Buntaru'. So the people in the
north of Tulunad are called Nadavas and in the south 'Bunts' according to
late Polali Sheenappa Hegde.
The rise of Vijayanagara Empire with Tulunad becoming a province of it,

brought about political separation of the region-North and South of
Kalyanpura river. While north of the river they continued to call themselves
Nadavas, those south called themselves Bunts-which denoted a higher
position. Jain and Bunt's have a close relationship in the Dakshina Kannada
region. Bunts were here before the arrival of Brahmanism and Jainism into
the region. It is said that many Bunt's with high social standing were
converted to Jainism into the region. It is said that many Bunt's with high
social standing were converted to Jainism and took to that religion many of
the Bunt social customs like Aliyasanthana which is not found in Jainism
elsewhere. Also Bunt surnames like Chowta, Banga, Ajila, found coinage in
Jainism.
Tuluva Vellala and bant Mudiraja are one and the same people. The
kalabhras, who were bunt mudaliars ( Mudiraju bantlu ), ruled tamilakam for
3 centuries and ill-treated brahmins, and took away all their land given as
bhamadeya by villagers & kings. In turn the Brahmins, cleverly and
cunningly destroyed the history of kalabhras by replacing the facts by

cookedup legends. Every legend written by Brahmins was an utter lie. For
example, the name of Thanjavore was originally a ï¿½ Thananjaya Urï¿½ but
the anti Mutharayar and anti Buddhist Brahmins framed a legend as if it was
named after a demon ï¿½Tanjamï¿½. If the existence of the demon Tanjam
was true, then he was perhaps non other than the Mutharayar king ï¿½
Thananjaya ( Dhananjaya) Rayar. Thananjayarayar is one of the the
surnames of Tamil Mutharaiyars.
Krishna Deva Raya; father Narasa Nayaka was tuluva bunt from south
canara district, same community as Aishwarya Rai, Suniel Shetty, Shilpa
Shetty, Sandeep Chowta, etc. Krishna Deva Rayaï¿½s mother was a Telugu
woman and most probably from Chandragiri region near Tirupati.
Bant (Tulu), banta (Kannada) and bantu (Telugu) all these words basically
imply the same meaning that is a reliable assistant and/or bodyguard. The
Telugu meaning of Bantu, a suicide squad, is only expansion of the basic
meaning. In early days, Bantu meant a professional bodyguard who can be
relied upon. The words BANT, BANTA and BANTU are all having their origin in
the word BANJARA.
Banjara => Ban(t)jara => Bant (j)ara => Bantara

Bantara => Banta => Bant => Bunt
Banta => Bata => Bhata => Bhatudu
Bhata = Bhatudu = bodyguard
The Banjaras are non other than the Vanaras mentioned Valmiki Ramayana.
Vanaras of Ramayana and the bhils of Mahabharata and of today are one
and the same.
Vanachara => Vanjara => Banjara

Vanachara => Vanjara => Vanara
There were Bantus in Kakatiya army. Gundaya Nayaka, a subordinate of

Kakatiya Prataparudra who held the position of Gaja-Sahini ( commander of
elephant troops ), had nayakas under him who acted as officers (Pradhani).
The bulk of his soldiers were divided into the two basic ranks of RAUTU and
BANTU. The rautus were "horse riding warriors" and the bantus were the
"foot soldiers". Some Kakatiya bantus were not the members of organised
war-bands but instead seem to have been stationed in the country side.
Among the war bands that were closely associated with Kakatiyas, the
retinue (parivara) of Gundaya Nayaka figures in three different incriptions
from Magatala town in Mahabubnagar District, where it was apparently
garriosoned.
Elsewhere bantu may have just meant a warrior or soldier who had sworn a
personal oath of allegaince to some one, since several nayakas attached to
non-kakatiya rulers call themselves their lor's bantu. Here bantu could mean
a samantha king and a servant of his supreme king. There are some people
having surname - Bantu. Some bants of Karnataka use Rai, Shetty or Setty
as surnames.
The bant are an immigrant community in Maharastra and are distributed in

Western Districts of the state. Originally they are from South Karnataka. The
historical evidence or oral tradition pertaining to their migration in
Maharastra can not be recalled. The major part of this community is
concentrated in Bombay and its suburban districts. They are chiefly the land
owning and cultivating class in Karnataka. They are also called by different
names such as Bants, Bakada, and Bakadigs. In Tulu language the word
"bunt" means a strong powerful person and they regard themselves as
belonging to a warrior class originally. In the Jati Purana, they relate their
origin to Parasurama.
The bunts are non-vegetarian and eat fish, egg and meat. They do not
consume beef and pork. Their staple food is rice and they consume all
varieties of locally available vegetables including roots. Masur daal is
altogether is avoided. Groundnut oil is commonly used as the cooking
medium. Milk anfd fruits are regular items in their daily diet.
Bakadigs - are found only at Ankola in the Kanara District. According to

Bombay Gezetter the word Bakad is said to come from Hindustani 'Bak' a
crop estimate, because their wages are paid in grain not in cash. But it
seems probable that the caste is an outcaste section of the bants, recruited
to a certain extent from other castes also such as - Konkan, Jain, Kumbi,
Kare Vakkal, Sheragi Vakkal, Bant and Maratha. They call themselves bants
a canarese term for warriors, and state that they came from Bantaval, a
village near Mangalore, and that they were once bants, the chief middle
class of Sudra husbandmen in South Kanara, and that they were put out of
caste and have no intercourse with their parent stock.
Badakas are Hindus. The caste follow the Hindu law of inheritence. Their
special attachment to Thirupathi Balaji and their great faith in soothsaying ^
wichcraft points to the fact that they are a branch of Erukalas of Andhra
Pradesh and were part of Mudiraju Bantlu. This branch of Erukalas who
established and ruled Kakatiya kingdom were known as Kaikadis. Many of
their social customs piints to the fact that they Mudiraju Bantlu having more
of a hunting background than that of cultivation.
Webmaster
Kokolu Anka Rao
Date : 12/05/2008
Nagpur, M.S, India
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KODAVAS
The Kodava kingdom was ruled by Mudduraja (Mudiraj ) King who was a
Kodava. The Kodavas are the people living in the Kodagu region of
Karnataka, which lies in the Western Ghats. The Kodagu (also known as the
Coorg) live in the Kodagu (Coorg) district of Karnataka. The word kodagu
means "situated to the west," and their district, Coorg, stands in the ridges
of the Western Ghat Mountains. They speak a Dravidian language that is
also called Kodagu. Kodava is a language spoken by Coorgis, a warrior
community of Kodagu distrrict in Karnataka state. There was also another
town called Chikamangalore, in the Coorg district nestling in the Western
Ghats with its verdant coffee estates. It was known for its famous warriors,
the 'Kodagas' who have always been a part of the Indian Armed Forces.
Kodagu Muddurajas and Keladi Bedar ( Valmiki) Nayakas are one and the
same people
Keladi was a kingdom in the Malnad area of Karnataka. The first king of
Keladi was Chowdappa Nayaka who came to the throne in 1500. He was
considered a great hero. In about 1645, the able king, Shivappa Nayaka
came to the throne. During his reign, many reforms were effected in Keladi.
This king became famous as a great ruler because of his far reaching
administrative reforms. Shivappa Nayaka and Chennamma were important
rulers of this kingdom.
Chowdappa Nayaka of Keladi kingdom seems to indicate his connection to

the people of Tuluva bunts, Balija & Mudiraju. These people are having
surnames - Chowda, Chowta & chowti respectively. This gives us a clue that
these Bedars / Valmikis could also be representing sections of Mudiraju
Bantlu, the suicide squads of Mudiraj community. For more details see (i)
Chowta surname in the web page "Surnames", (ii) Chowta dynasty in the
web page "kingdoms" and (iii) Rani Abbakka in the web page "Queens" in
this MUDIRAJA website.
Chowda => Chowta = Chowti

We can further discover one more fact that the Kodagu Muddurajas
(Mudiraj) cland were non other than the Bedar Nayakas (Valmikis) of Keladi
kingdom. While these bedars (Kannappa kula = Vetars ) are a subsect of
Muthuraja community in Tamilnadu, the same people who are known as
valmikis in Andhra & Karnataka are a subsect of Mudiraj in Andhra Pradesh.
Tamil Muthurajas = Telugu Mudirajas = Kodagu Muddurajas = Keladi

Nayakas = Valmikis = Bedars
Kodagu Mudduraja (Mudiraj) clans were Keladi Nayakas (Valmikis)

In the 16th century, in the aftermath of the fall of Vijayanagara Empire, the
Keladi Nayaks of Ikkeri consolidated power in Kodagu and established the
Paleri (Haleri) dynasty (so called because of their capital in Paleri). Paleri
kings, who were Lingayats of Veerashaiva faith, ruled the region for more
than 200 years (1580 ï¿½ 1834). The first ruler of Paleri dynasty was Vira
Raja. His grandson Muddu Raja I was a popular ruler and ruled for more
than 50years. He moved his headquarters to current day Madikeri in 1681.
It was called Muddu Raja Keri and later shortened to Madikeri (anglicized as
Mercara). Under the Paleri dynasty Kodagu attained a status as an
Independent kingdom. For more details on Muddurajas (Mudiraj ) of
Karnataka, please see for Kodagu Dynasty on web page "KINGDOMS" in this
MUDIRAJA website.
Vetars = Vedars = Bedars = Valmikis = Muddurajas = Mudhirajas =

Muthurajas
The Muttani Raja of Kalahasti seems to be the same as the Muttu Raja
referred to in the traditions of the Ambalakkarans, the Muttiriyans, the Uralis
and the valaiyans. All these sections are different subcastes of Tamil
Muthuraja community.
Muttaniraja => Mutturaja
According to vettuva legend, Muttani Raja was a son of one Vijayan, born to
him by a jungle girl, with whom he fell in love when hunting, and whose
father he slew. Vijayan's father was kannappa nayanar was the eldest of ten
brothers, sons of a vedar girl who contracted a gandharva marriage with a
descending of yayathi, one of the heroes of the Mahabharata. NO historical
evidence has been added to corroborate the migration legends of these
castes, but the community of tradition probably points to a community of
origin, and the legend of a vettuva Raja still clings to Sankaridrug
(Sankaridurga), Salem district, Tamilnadu. Kannappa Nayanar was also
known as Bedara Kannapa in Karnataka.These Bedars are also known as
Nayakas and Valmikis in Bellary, the ancient Telugu country of Kishkinda
Vanaras.
Veta = Hunt
Vetar => Vettuvar => Vettuva = Vettuvan
Vetar => Vedar => Vedara
Vetar => Betar => Bedar => Bedara
The earliest inscription of Kodagu belongs to the Ganga dynasty which ruled
from Talakad. It is a copper plate inscription and is famous as Mercara
copper plate of Ganga King Avinita who ruled from 466 to 529 AD. Actually it
is a set of three copper plates secured by a ring and an elephant seal. This
inscription is now exhibited in Lutheran Museum at the town of Basle in
Switzerland. The Western Gangas who ruled this part of country were known
as Muttarasa kings. One of the famous kings of Western Ganga was
Sripurusha and he assumed the title of Muttarasa as per his incriptions. The
Kodava warrior clans seems to be closely related to Western Ganga

Muttarasa kings.
The Kodavas of Coorg / Kodagu could be the Koravas of Tamilnadu in their

origin. Koravas are Bhil Erukala variants. The Mudduraja (Mudiraj) was one
of the well known ruler Kodagu Kingdom. They are one of the most famous
warrior clans in India and Karnataka in particular. It seems that the land of
Kodavas means the land of Koravas. The Korwa tribe is also known as
Kodaku in Madhya Pradesh.
Korava => Korva => Korwa

Korwa = Kodaku
Kodaku => Kodagu
Korava => Kodava => Kodaga => Kodagu => Coorg
The word "Kodaga," "Kodagaru" or sometimes even "Kodagas" in the caste

column is considered inappropriate. This amounted to denigration of the
Kodava community and was a denial of the right to self-expression.
Of the various tribes inhabiting Coorg, the Coorgs proper, or Kodagas, and
the Yeravas, or Eravas, both special to the country, are the most numerous.
The Kodagas are a light-coloured race of unknown origin. The men are by
tradition warriors and hunters, and while they will plough the fields and reap
the rice,theyleave all menial work to the women and servants.
The Kodavas and Kodagas are known as Mlechchas, which implies that they
were foreign and anti-Brahman. one is tempted to see a possible connexion
with the founder of the Santara kingdom at Pomburchha or Humcha in the
Shimoga District of Mysore, who claimed to be of the Ugra stock, and to
have come from the Northern Muttra. Kodavas do not engage brahmins in
their rituals. The Koravas and Erukalas were also anti-Brahmans as was the
case of Kalabhras.
Examples of early Sanskrit-Kannada bilingual copper plate inscriptions

(tamarashaasana) are the Tumbula inscriptions of the Western Ganga
Dynasty dated 444 CE. In Bilingual inscriptions the formulaic passages
stating origin myths, genelogies, titles of Kings and benedictions tended to
be in Sanskrit, while the actual terms of the grant such as information on
the land or village granted, its boundaries, participation of local authorities,
rights and obligations of the grantee, taxes and dues and other local
concerns were in the local language. The two languages of many such
inscriptions were Sanskrit and the regional language such as Tamil or
Kannada (Thapar 2003, pp393-394). The Western Gangas inclination to the
use of Sanskrit in their inscriptions clearly reveals that they were from North
Indian origin, who mixed well with Aryans. They could be a section of Indo-
Aryans who migrated to South India in quest of water sources after the
great river Saraswati was dried up due to gelogical disturbances. They were
most probably koli related solar clans.
The Korava Erukalas are SUN worshippers. The Kodavas are also SUN
worshippers. All their sacred ceremonies are performed before a sacred lamp
with the sprinkling of rice. The Kodagu country was alsy known Matsya
Desha indicating it a country of Ganga / Kolis who were alsu SUN
worshippers.
The Kodavas are the only community in India who are exempt from the
Indian Arms Act. Their adikathi, a long, broad-bladed, slightly-bent sword,
which is nearly thrice the size of a Gorkha khukri, is intended for use in
hand-to-hand fighting on the battlefield. Peechekathi, an ornamental knife
placed in a jewelled sheath, forms part of the men's ceremonial dress.
The Kodavas, both men and women, are very good at shots and also good at
sports. They belong to the martial race. Several world renowned military
commanders have hailed from Kodagu. The Coorg Artillery Regiment proved
its valour during the 1965 Indo Pak War. Many Kodavas are also good artists
and administrators. Some of them have reached great heights.
The Kodavas are devotees of the river-goddess Kaveri. Ganga is considered

to be the sister of Kaveri. The Kodavas are Hindus, but not of an orthodox
type. They believe in free worship. The karona, or the ancestor of each
family, is worshipped by its members. Although the rajas were Hindu, their
commemorative monuments are Muslim in style; Kodagas both bury and
cremate their dead. Although the rajas were Hindu, their commemorative
monuments are Muslim in style; Kodagas both bury and cremate their dead.
Kodava women occupy a very high position in the community. From times
immemorial, there has been no purdah system, no child marriage and no
dowry system in the Kodava community. Widow remarriage is permitted.
The women have the right of divorce, but it is generally not exercised. The
percentage of literacy among both girls and boys is very high.
The Kodavas have their own special festivals ï¿½ Huthri, the harvest festival,
Kaveri Sankramana or the celebration of the birth of the Kaveri and
Kailmurtha or the worshipping of weapons. Mudiraja warrior clans also
worship the swaords of their ancestors during Ankamma Kolupu. The
Kodavas are very good agriculturists and the best coffee growers in the
country.
The bridegroom along with some elder and close members of his family
called as korava karas leave in a group for the bride's house. One of the
korava karas of the groom's party, designated for the ceremony, sits on the
mat and breaks the coconut with the peeche kathi from his waist band and
scoops out some coconut shavings, eats a piece himself and offers the other
pieces, betel leaves and port akki to others. If the groom's designated
korava kara succeeds in cutting each trunk with one stroke, the performance
is applauded.
Korava => Kodava
The use of the term "Korava Kara" implies that the kodavas were either
Koravas or related to koravas.
In the Tamil, the name Irula means "people of darkness." These tribes are
known by different names like Eravallan, Erukala, Irava, Irular, Irular Mozhi,
Iruliga, Iruligar, Korava, Yerukula and Kad Chensu. They are mainly
concentrated in Chingleput at the Nilgiri foothills in Tamil Nadu. They are
also found in parts of Andhra Pradesh, Kerala, Tamil Nadu, Maharashtra and
Karnataka. Their language, Irula, is related to Tamil and Kannada.
In 1703, Kodagas looted Shri Maha Maya Temple (Kuladevatha of family of

Impersonators of holy Oracle - MANJESHWAR DEVDARSHAN - at
Manjeshwar) in Mangalore.
Some believe that only the kodavars and other Indo-African tribes are the
original inhabitants of TN. All others were migrants at one time or the
another.
Webmaster
Kokolu Anka Rao
Date : 12/05/2008
Nagpur, M.S, India
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KORAVAS
These people are closely related to Kaikadi Erukalas who founded Kakatiya
Kingdom. They are a variant of Bhils and they could be part of the Kalabhras
who invaded South Indian dynasties.
Kalaveera => Kalabeera

Kalabeera => Kalabra => Kalabhra
Kalaveera => Karaveera => Karavar => Kuravar => Koravar
The "wandering tribes" of Madras Presidency were declared Criminal Tribes

in 1913 undr the criminal tribes act (CTA) 1911. Yerukalas, Koravars,
Korachas, Lambadis and Brinjaries who fell into this category were primarily
grain and salt traders. For decades, they had been carrying salt from coastal
districts to inland districts and bartering it for grain or forest produce.
In this path-breaking study, Meena Radhakrishna traces the history and

implications of a piece of colonial legislation ? the Criminal Tribes Act. She
examines the changing notions of crime and criminality over a period of
time, and shows how traditional prejudice against gypsies combined with
realpolitik on the one hand, and with science on the other, to feed into the
category ?hereditary criminal?. Focussing on the itinerant trading community
of Koravas in colonial Madras, Dr Radhakrishna studies in detail the process
of its forced sedentarisation in a police and missionary-run settlement. Here
the community was means to be reformed, albeit more through wage work
than evangelism. The study shows how inspite of severe and repeated
ruptures from its past, the community survived and has forged a strong
contemporary trade union movement. The archival sources used in this
study establish the community to have been an honourable and useful part
of sedentary society in the past.
The koravas are commonly spoken of as a gipsy tribe, but in some parts of
salem District they have organised a regular kaval system, similar to that of
the kallans in Trichinopoly and Tanjore. They are commonest in Attur and
Uttankarai and they are to be found in every taluk of the District. Their
language is a medley of Tamil, Telugu and kanarese, the Tamil element
usually preponderating, and they use their own peculiar thieves' slang.
Difference in language is not, apparently, a bar to intermarriage. The exact
relationship that their numerous sub-divisions bear to one another is by no
means clear. Korava or Kuruva seems to closely related tribe to Kuruba. It is
also believed that Kallars are a branch of the Kurumbas.
Korava => Kuruva = Kuruba = Kurumba
The best known sections are:(1) Dhabbai, (2) Uppu (3) Karuveppilai and (4)
Kavalkaran koravas, all of which are probably true sub-castes. The Dhabhai
koravas make baskets and other articles of bamboo and palm-leaves. The
Uppu koravas, who are also known as Ghattada or Ettina koravas are
itinerant traders in salt. It is doubtful whether the kunjam , Nari and punai-
kutti koravas are distinct sub-castes, or whether any of these terms are
synonymous with other sections. The pachai-kutti koravas enjoy almost a
monopoly in the art of tattooing. The Ina koravas are pickpockets.
All koravas appear to recognise four Quasi-exogamous subdivisions, viz., (1)

kavadi, (2) Menpadi, (3) Mendra-kutti and (4) Sattupadi. These names are
said to be connected with worship; kavadis carry the kavadi so frequently
associated with the worship of subramanya, who is the patron deity of the
whole caste, Menpadis sing praises, and Mendra-kuttis offer shoes to the
idol, while sattupadis adorn their god with flowers and jewels. The kavadis
and sattupadis rank higher than the other sections, and are alone regarded
as true koravas. Two other clans are reported, the uyyalu and the Bandi.
Koravars are having several divisions - Narikoravar, Dabi Koravars,

Gandarvakottai Koravars, Inji Koravars, Koravars, Kalinji Dabikoravar, Kala

Koravar, Monda Koravars, and so on..
,br> Kavalkara koravas are also called Morasu, Monda and kadukutti; but
the significance of these terms is not clear. The Kavalkara koravas of the
Talaghat are divided into three groups, which are endogamous, viz., (1) Mel-
Nad, residing south of salem, (2) Attur-Nad, east of Attur, and (3) Salem-
Nad, west of Attur and east of salem. Of these, the Salem-Nad, koravas
claim superiority, and are said to employ Brahman purohits, and their
customs apprximate more closely than those of the other Nads to the
orthodox customs of Hinduism; they also abstain from eating squirrels, cats
or tortoises, which are eaten by koravas of the other Nads. Korava
panchayats in the Talaghat are presided over by a pattanam-chetti, a Balija
by caste, who resides in Attur.
Their criminal methods are described on Vol II, p.94. The salutary custom of
recovering, or giving compensation for, all property stolen in villages
protected by the kaval is unfortunately dying out. When a burglary is
commited, those who "keep cave" outside are entitled to onethird. It is said
that two shares are also allotted to th headman, half shares to wives whose
husbands are in jail, a fourth share each to old men, and to those who stay
at home to guard the huts and personate those who have gone out to
commit crime, and an eighth share to their swami. To evade indentification
every korava has a bewildering string of aliases, bith for his own, and for his
father's name.
Koravas bury their dead. Among the uppu koravas, if the deceased be
unmarried, the body is wrapped in a yellow sheet and decked with flowers,
and if maried in a white sheet, while the corpse of a widow is honoured with
neither sheet nor flowers. As regards names for specific occupations among
the Koravas, the Bidar or nomad Koravas originally carried merchandise in
the form of salt, tamarinds, curry leaves from place to place on pack -
bullocks or donkeys.
The koravars are still being called with different caste titles which are
supposedly been given by the administration from the dark ages of colonial
India.The consequence is, because of Dobba Koravar and Vetta Koravar
caste names, the Koravar people are divided into small communities and
became minorities with no real strength.
As regards Nomadic and Semi-Nomadic communities, Nomadism is taken as

a way of life. Illustrations of shepherds in the higher elevations of
Himalayas, moving in search of fresh pastures and to escape the rigours of
climate, khanabadoshes (wandering tribes), Koravans. The most numerous
of Khanabadoshes are Gadia Lohar, Gujjars, Kalbelia Jogis, Kanjars, Sansis
etc.
Kuravas, one of the communities under the purview of the Criminal Tribes
Act, continue to be treated as criminals and harassed by the State police

even after the repeal of the Act following prolonged struggles by leaders of
the national movement. These hapless people silently suffer this humiliation
and many incidents of police torture involving them often go unnoticed by
the media." Interestingly, "Kurava crimes" is part of the police training
syllabus, says Shanmugam. In Tamil Nadu, Kuravas and other tribal
communities bear the brunt of police prejudice. Unlike Kallars, another
denotified community with a significant presence in the southern districts,
who had benefited to some extent from the reformatory schools and
advanced a little, Kuravas, numbering about 2.5 lakhs, remain backward,
says Shanmugam.
There are about 28 sub-sects among them. They include Narikkuravas who
move from place to place selling honey, herbal medicines and needles and
others, whose occupations range from agricultural labour to conservancy
work, from vending vegetables and curry leaves to government service,
from fortune-telling to teaching.
According to Shanmugam, whenever a crime is reported the Kuravas in the

area become the prime suspects of the police. The police take photographs
and fingerprints of every Kurava suspect they confront. Almost every police
station has a register of local Kuravas with their photographs and
fingerprints.
People of Korava/Kurava community are called with different names in

different parts of South India. They are called as Kuruvan or Kuruvar in
Tamilnadu, Korama or Koracha in Karnataka, Kaikadi in Maharashtra,
Siddanar in Kerala and Kattu Naicker in Pondicherry. In essence, all these
communities form a great big community from south india. Prior to the
British colonial rule, all these communities were part of that great big
community since there were no real boundaries in India at that time. People
from these communities used to roam around freely for their trading
purposes. The splitting of this great community into numerous small
communities is attributed to the Indian Caste System and the subsequent
exploitation of this monster in a exponential way by the British Divide and
Rule Policy.
Kathira or Kathiravandu, Scissors People - This is purely a Nellore name for

this class of professional thieves (pick-pockets). The appellation seems to
have been given to them from the fact that they frequent fares and festivals,
and busy railway platforms, offering knives and scissors for sale. And, when
an opportunity presents itself, these are used to cut strings of beads, rip
open bags, etc. Several of these lightsï¿½fingered gentry have been found
with small scissors in their mouths. Most of them wear shoes of a peculiar
shape, and these form a convenient receptacle for the scissors. Bits of
broken glass are frequently found in their mouths.
In Telugu language, Katthira means Scissor and Kathiravandu seems to be

experts in emptying the pockets of people by using Scissors.
Katthira = Scissor
vaandru => Vaaru => Vaandu = those people
Katthira + Vaandru = Katthiravaandru
Katthiravaandru => Kathiravaandru => Kathiravandu
Kathiravandu = Experts in using Scissors
In different districts they are known by different appellations, such as Gudu

Dasaris, and Donga Dasaris in North Arcot and parts of Cuddapah; Golla
Woddars, Donga Woddars, and Musheri Kalas in Cuddapah, Bellary, and
Kurnool; Pachupus in Krishna and Godavari; Alagiris, Ena or Thogamalai
Koravas in the Southern Districts. Individuals belonging to this class of
thieves have been traced, since the opening of the East Coast Railway, as far
as Midnapore. An important way of identifying them is the fact that every
one of them, male and female, is branded at the corners of the eyebrows
and between the eyes in childhood, as a safeguard against convulsions.
Webmaster
Kokolu Anka Rao
Date : 14/05/2008
Nagpur, M.S, India
go TOP
BEDARS
Berads, Bedars, Bedas, or Beds are principally found in Belgaum, Bijapur,
Dharwar, and Southern Maratha Country and also in all districts and States
in Deccan and Konkan. In Belgaum district, they are found mostly in
Pachhapur about twenty miles North of Belgaum and in the surrounding
villages. They are also found near Sutgati on the Belgaum - Poona road in
the hills bordring the Ghatprabha. In Bijapur they are found over the whole
district, but are especially common in Badami in South. They are found in all
parts of Dharwar district.
The term Bed ( Beda = Bedaru = Bedara ) seems to mean hunter, from
Bete, hunting. The Marathas know the tribe as Berads and the Musalmanas
as Bedars. The members of the tribe themselves prefer to be called
Naikmakkalu, which means chief's children.They are also often called
Naikwadis, presumably because they hold the office of Naikwadis ( village
police in many villages.
Another synonym is Talwar, which means a village watchman, many of the

tribe being hereditary village watchmen. They also call themselves valmikas
after the author of the Ramayan, whom they claim as a caste fellow. They
also some times call themselves as Ramoshis, which suggests some

connection with the great Deccan tribe of that name Ramoshi. It seems
probable, indeed, that the Ramoshis and Berads have a common origin and
have become separate by the barriers of residence and language. The
connection must have been close when a dravidian tongue was spoken in the
Deccan. They follow the similar occupations, they both style themselves
Naiks and Valmikas and a common division of Halge is found in both.
The tribe is also largely represented in Madras, Mysore and Hyderabad.

Some have penetrated as far North as Berar (Nagpur region). The Telugu
Boyas and Tamil Vedans appear, like the Ramoshis, to be allied to this tribe.
The Boyas are hunters by profession. They call themselves Valmikas and
Dorabiddas ( Children of chiefs ) like the berads and say they are descended
from the sage Valmikiand from the poligars.
The vedans in Madras are a Tamil speaking, hunting and a labouring caste,
the members of which were formerly soldiers and subsequently forced by
British to become dacoits. They claim descent from Kannayya Nayanar (
Bhakta Kannappa ) like the Bombay Berads who consider Kannayya to be
the founder of their tribe. According to tradition current among the berads of
Bombay this Kannayya was a fowler and hunter, a devoute worshipper of
Shiva. Kannappa Nayanar was a Telugu Vetar from Srikalahasti region near
Tirupati. In Telugu language, Veta means hunting.
Veta => Vetar => Betar => Bedar = Berad

Bedar => Bedara => Bedaru => Beda => Bed
Veta => Vetan => Vedan => Bedan =Beda => Bed
Veta => Vettuva
According Buchanan the Kadambas of Banavasi were Bedars. He notices that

in East Mysore the Bedars were strongly Telugu and that near Verul on the
crest of Eastern Ghats the Telugu language was called Bedari. He notices
that in South Kanara the Bedars were a savage race who are cats, and with
great propriety and were called murders ( hired killers ). History relates that
after the fall of Vijayanagar empire the bedars plundered the town for many
days. Rayadurg was originally a stronghold of 'Bedars' ('Boya Palegars') who
were very turbulent during the Vijayanagar rule.
Wilks makes the Boyas and Bedars the same. He describes them as
wonderafully enduring and by their admirable staunchness to their chief's
winning the admiration of Hyder Ali, who turned them into musalmans and
formed batalloins of the Bedar Boyas or Chelas. Mr. Rice calls them Bedars
or Nayakas and also Kiratakas, Barkas and Kannaiyas. Some are Karnatas
and others Telingas. Most Mysore poligars or petty chiefs were Bedars.
Medows Taylor, in the "Story of My Life", the Bedars as ruling tribe in State
of Sholapur in the Nizams territory.
Under the Peshwas the village of Chikkadine, about twelve miles North of
Belgaum, was the center of a small Berade State. At the time of the British
conquest of the country in 1817 they had a strong organization under a Naik
chief. In the early ears of British rule they caused some trouble, but were
reduced to order 1820. They were still very unwilling to settle to regular
work, and preferred to sub-let their land even at a small rent rather than be
put to the troble of farming it. In 1829 there was a great Bedar outbreak
under a famous leader named Rayappa of Sangoli, who was Kuruba by
caste.
The Berads are an aboriginal tribe of the Kanarase districts. Although they
have adopted many customs and usages from castes of a different social
standing, the fact that a large number of them still feed on beef is evidence
of their primitive origin. Their dark complexion, flat noses and frizzeled hair
are also proof of their Non Aryan origin.
Brave Bedars fighting with Mughals at Wagengera : The Wagengera fort is

situated on top of two hillocks and surrounded by rocky patches. The Bedar
kings shifted here after losing their fort at Sagar, now in Shahpur taluk, to
the Mughals in 1667. From the day they shifted to Wagengera fort, the
Bedars were a thorn in the flesh of the Mughals. Although a well-trained
army like the Mughals could have breached the fort easily, it was the warring
skills of the Bedars that kept the enemy at bay for a long time.
They say that the true Bedars belong to a caste called in Kannada, Bearadu;
it was largely represented in the erstwhile Sholapur State, the Raja of which
belonged to it; it was on the same level as the Maratha Kunbi caste. Colonel
Meadows Taylor was in charge of Sholapur during the minority of the Raja;
he gave the Bedars a character for bravery and chivalry, it also for
lawlessness.
The Ramoshis known alternatively as Berads, Boyas or Vedans are today

spread across Maharashtra, Karnataka, Andhra Pradesh and Tamil Nadu.
Today's Ramoshi was called Boya, Berad and Vedan. In Andhra it was called
Boya and in Karnataka and Tamilnadu it was called Berad and Bedar.
Ramoshis of Maharashtra have come from mostly Karnataka and their
surnames are same as Berad-Ramoshi of Karnataka. Their original language
is sothern. They first got settled in Karnataka and later migrated to
Maharashtra. Word 'Bhuyal' in Berad's language seems to have originated
from Boya. though it is known in Maharashtra as Ramoshi-Berad, the name
'Ramoshi' is not older than 100-200 years. These Bedars are same as the
people of Kappappa kula ( Vetars ) and as subsect of Tamil Muthuraja.
Bedara Kannappa or Bhakta Kannappa of Srikalahasti was a great saint
belonging to this caste br>
Vetars = Vedars = Bedars = Valmikis = Muddurajas = Mudhirajas =
Muthurajas
Ramoshis truly belong to the Solar lineage of Srirama and thety are Sun &
Goddess worshippers. Hence one of the meaning of Ramoshi could be taken
as Rama Vamshis. Since these Ramoshis are non other than the descendants
of Bhil vanaras, the other meaning of Ramoshi could be t"the people
controlled by Sri Ram". A sect of kolis are also known as Ramoshi Kolis. This
gives us a clear clue that Bedars and kolis are from one dravidian bhil races.
Rama => Ramo => Ram

Vamshi = Lineage
Vashi = Controlled by
Ramoshi = Rama vamsi = from the lineage of Sri Rama
Ramoshi = Rama vasi = Controlled by Sri Rama
On the principle of "setting a thief to catch a thief", Ramoshis in particular

were widely hired as guards. Today, they are better known as watchmen
rather than as criminals. The stigma itself has stimulated a curious inversion
of prejudice. Ramoshi prowess at this profession brought about an intriguing
page in their history. The Bombay Presidency Gazette of 1885 tells the
story: The Ramoshis ... on many occasions exerted themselves greatly in
Shivaji's service ... Shivaji, who was anxious to get possession of Purandhar,
sent a detachment from Sinhagad accompanied by a party of Ramoshis to
surprise the Mussalman garrison and capture the fort. ... "A Ramoshi ...
ascended the wall and attached to the top of the rope ladders they carried
with them. But as the Ramoshis were ascending the wall, the sentry in the
vicinity descried them and cut the ropes, and the escalading party were all
precipitated to the bottom, some being killed and the rest desperately
wounded".
"Ours is a journey from first-class warriors to criminals, courtesy the

Criminal Tribes Act, 1871," says Lakshaman Chavan, a teacher in Vasgade
village. "Did you know that almost every fort of Shivaji had a settlement of
Berad-Ramoshi warriors at its foothills? And that 50 Ramoshis captured Fort
Purandhar near Pune defeating the Mughals?"
The village servants useful to Government are the Mahars and the Ramosh's
(Ramosis). They are remunerated by watans, which take the form of grants
of land either entirely free of assessment or subject to an annual reduced
assessment (called mamul judi) or cash payment from the Government
treasury, or both. Ramosis watch the movements of criminals and help the
village patil in the discharge of his duties connected with the police
administration. The Ramosis are not usually reckoned here among the
notorious criminal. The Ramosis of the Deccan, have a long history of
fighting and lawlessness. The Ramosis were a professional caste of village
policemen. Ramosis are a variants of Bedars.
Sunita Tanaji Naik always had a tough time telling Berad-Ramoshi children
stories about their community. The teacher at a balwadi in a hamlet in Sangli
district of Maharashtra could at best recount that a certain Bahirji Naik from
the community served as Chhatrapati Shivaji's intelligence chief. And
someone called Umaji Naik led an uprising against the British in the first half
of the 1800s in Pune district. History did not record their brave deeds;
instead it made them history sheeters: the British declared the Berad-
Ramoshis a criminal tribe.
Chatrapati Shivaji his sons Sambhaji, Rajaram & his daughter in law used
forefathers of gardi community to carry out espionage for raids on Surat,
Burhanpur, Jalna, ujjain, pune .Notables among them were Bahirji Naik who
carried out espionage for Shivaji & commanded a force of 3000 men from
gardi communities like Ramoshis, Dhangars, Bhils, Lamans, Vanzara, Pardhi,
Mahadeo Koli, Masan Jogis. Dhangars, Ramoshis, Bhils, Lamans, Vanzara,
Pardhi, Mahadeo Koli, Masan Jogis,& others got themselves trained in using
guns-muskets while owning it.
The Okha Vaghelas revolted too, and the rare naval battles against the
British are here. Then there is the Bhil-Koli uprising in the Nashik belt.
Ratnagiri and Aurangabad areas are affected. Areas in north Karnataka, like
Raichur and Bijapur had the Ramoshis, later dubbed 'criminal' castes by the
British, in revolt.
The organisation of Ramoshis under hereditory naiks, who would dominate

the selection of rakvaldars over anything from three to twenty villages,
facilitated planned gang-robberies and made Ramoshis significant in the
politics of the Peswa and the major jagirdars. Ramoshi naiks often gained
considerable power and status as a reward of military services performed
before the Raja of Satara.
In Maharashtra - Ramoshi did not originate from 'Ram vamshi'. It is in use

only for hundred to hundred and fifty years. Before that, they were called
Berad or Bedar, as mentioned during rule of Peshavas. Narveer Umaji Naik,
in a letter of 1828, mentions as Ranvasi addressed to Ramoshis. Those days
they were staying in hills and doing the job of protection of villages and
crops in fields.
In Andhra Pradesh -- Boya, Dorabiddu and Valmiki are the names in vogue.
Dorabiddu means sons of sardars. Boya consider themselves as sons of
sardars and descendents of Valmiki.
In Tamilnadu -- Name in vogue is 'Vedan'. These people seems to be the

same as that of the the people of Kannappa kula. Bhakta Kannappa
belonged to Srikalahasti region of Andhra Pradesh. In Telugu language, Veta
means Hunt.
Veta = Hunt
Vetar => Vetan => Vedan => Vetar
Vetar => Bedar => Berad
In Karnataka -- Names Berad and Bedar are in vogue. Bedar was word used
by Muslims either to show the dauntless quality or may be inability to
pronounce properly. Muslim books use word Bedar.
The names are Berad, Bedar, Nayak, Talwar, Nayavadi, Naykar, Valmiki,
Palegar etc. each having distinctive meaning.
Berads : The regions east of the River Ganga and south of the River Krishna
are marked by excessive humidity and thick growth of forestsï¿½they lack
the vast open grasslands that sustained horse-breeding in the medieval era.
The inhabitants of these landsï¿½whether Telegus, Berads, or Purbiasï¿½did
impact the evolution of infantry warfare; but only as willing recruits to
battalions organized and led by European officers.
From Mysore north through the Malnad region and all the way to Bijapur
were lands colonized by the Beradsï¿½a race of aboriginal Kanarese
belonging to the lowest Dhed caste on account of their life style. Although
many of them were Lingayets or Vaishnavs they had no dietary restrictions
and ate mutton, beef, pork, and fowl with gusto and drank to excess. Their
race name means "hunter" in Kanarese and they also indulged in cattle-
lifting and other crimes. Alternatively called Bedars/Beydurs these people
were dark, muscular, and of middle height; with round faces, thin lips, and
frizzled hair. A popular story ran that the Mughal historians were so
impressed by their fighting qualities that they changed the name Berad to
Be-dar, meaning fearless.
It is these fighting qualities that are of importance to our study. For the
purpose of hunting and war the Berads had adopted the matchlock and had
become adept in the use of this firearm . Their tribal organizationï¿½where
headmen controlled different bands of younger fightersï¿½ensured discipline
and unity in their ranks. Not surprisingly they had become the steadiest and
most accurate musketeers in 17th century South India. Another singular
name used for them was kala-piadas or black foot-musketeers. Later on
these same Berads formed the bulk of Tipu Sultan's French-led infantry. We
are not concerned here with the history of the entire tribe; our focus is on
their one large kingdom based in Sagar. The Berad King of Sagar used the
title Nayak and is known in Persian histories as Pam Nayak.
Berads of Karnataka worship Mallikarjuna, Mauti, Vekatesh as main deities

and also worship Yellamma. Boyas worship Tirupati Venkat Ramana,
Mariamma, Kanathrathan etc. Most of Berads are Shaivaites. They worship
Shiva and engage Jangam or Lingayat Swami for religious functions.
Marriages between Uru Boyas and Uru Berads and Myasa Bedars are
allowed.
History : There is no written history about Bedars. The original man was
Guh. According to Rajguru of Shorapur princely state, Berads come from
Tamilnadu migrating to Karnatake during Vijaynagar rule. Names of 14
ancestors are known to him but not whereabouts. The last was 'goshti pid
nayaka', a contemporary of Shivaji Maharaj. This means the history dates
back to 800 years from Shivaji's known date of 1630. During Vijaynagar
rule, these Nayak kings were assigned duty of protecting province of
Tungabhadra. After of fall of Vijaynagar, the kings of Shorpur became
independant. They only came under Bijapur court for name sake. But the
Bijapur court was always afraid of Berad Nayak Kings.
Dr. Ambedkar had condemned the Brahminic culture for creating three
groups of people, SCs STs and Criminal tribes. We know a great deal about
SCs and something about STs. Here is some information of Criminal Tribes.
In 1871 the British Government declared some tribes as "Criminal". The
established society did ot oppose this, contrararily they seem to have liked
it. Some clauses were:
(1) Permission should be obtained from police while shifting from one
location to other.
(2). Govt. could send the group of people outside the bounds of a certain
area and
(3). Govt. got the right to form a 'settlement' and keep the groups of people
there.
Communities such as pardhis, kheria-sabars or the vadaris, bhils, bedars,

kalkadis, kanjars, manga- rudis, nir shikaris or tadvis of Maharashtra and
similar hundreds of communities all over India, were labelled 'criminal tribes'
by the British penal system. Then, a member of any of these communities
could be ramdomly picked up, tortured, maimed or even killed.
Instead of celebrating the militant and heroic heritage of those designated

'criminal tribes' by the British rulers, independent India continues to ill-treat
them. With cruel irony constant harassment in fact drives some of them to
crime.
Struggle against the British Inumerable Berads sacrificed their lives in

uprisings against the British. History knows very few names. The important
are:
1820 -1831 -- Umaji Naik, Bhulaji, Pandu Naik -- they rovolted in Pune,
Nagar, Nasik, Satara, Solapur, Kokan. Most of participants in these
rebelions were Ramoshis.
1817 -- Gokak, Pachapur regions in Karnataka, Nayaks organized and
rebelled. They were mostly Berads.
Revolt of Kittur Channamma and Sangoli Rayanna in Karnataka had

mostly Berads,
1817 -- Trimbak Dengale's revolt in Pune by sardars in Peshaai - mostly
had Ramoshi, Bhil, Koli etc.
1857 - Uprising of Rango Bapuji in Satara, rebelled in name of
Chatrapati of Satara. Centres established for recruitment where
Ramoshi Koli and Mangs were in majority. Two Madane Brothers of
Ramoshi wadi (Koregaon Satara) and Nana Ramoshi of Kundal were
blown by cannon. Many Ramoshis from Tasgaon in Bijapur Taluka
participated.
1844-50 -- Tukaram and Mahankal, two sons of Umaji Naik revolted.
1857 - Berads of Village Halgali Dist. Bijapur Karnataka revolted against
disarming act. 19 Berads were hanged at Mudhol.
1857 -- Raja Venkappa Nayak of Shurpur Dist Gulbarga rebelled. He
died in struggle.
1870 -- 1880 Rebellion of Vasudev Balwant Phadake was participated by
most of Ramoshis. Head was Daulati Naik, who died in fight against
Capt. Daniel in Tisubai Hills. Hari Ramoshi was hanged at Jejuri and
Berads at Mudhol.
1910 -- Veer Sindhur Laxman rebelled against Sansthanik at Jat ant
British, was killed by treachery.
Vajya - Baijya - fought against Saranjamdar at Kukudwad Dist Satara.
1942 - 'Quit India' movement and formed 'prati sarkar' - parellel
Government. Most Ramoshis of Satara Sangali Pune Districts
participated.
One of the most interesting stories in the book concerns the disarming of the
Berads of Halgali, near Mudhol in Karnataka, in November 1857. During the
first war of Independence, the British made it mandatory for people to
surrender their arms. Lt-Col. G.B. Settunkar was entrusted with the task of
implementing the order in south Maharashtra and north Karnataka. The
Berads from Halgali village in Mudhol refused to surrender their arms.
Settunkar and his colleagues marched to Halgali. For almost two days the
entire village fought along with the Berads and stopped the army from
entering the village. As a last resort, the army set ablaze the village by
throwing in fireballs but the Berads did not give up. In the end, 19 of them
were captured by the British and killed.
The war between the Mughal Empire and the southern kingdoms thus
became a war between the Mughal army and the Maratha resistance, who
were allied with the indigenous people of southern and central India. The
Polygars and Nayaks of the south, the Berads of the Krishna valley, and the
Gonds in the northern Deccan, all played a part in the Mughal defeat. These
Berads would be hired for a season's campaign by different Maratha
chieftains and would then retire to their densely forested homes---they
would not make sustained marches far away from their base. The alliance
with Berads, Nayaks and Gonds in the south became an alliance with Rajput
and Afghan landlords, and with Bhil and Koli tribesmen, in the north.
The Berads eventually joined the French-led battalions of the Kingdom of

Mysore, but only because that kingdom also covered their own domains.
Under the British they were eventually classed as a lawless criminal tribe.
Santaji Ghorpade, who lead 25,000 strong cavalry along with network of
spies spread over deccan part of peninsular India, made a career of boldly
raiding Mughal military camps & cities between Krishna & Cavery. Santaji's
cavalry units comprised of Marathas, Bhils, Telangis, Berads who were skilled
at firing muskets from matchlocks while riding on horses galloping at speeds
up to 60 km/hour. Santaji Ghorpade's son Yeshoji & Tukoji continued his
militaey activities by shifting their base to Sandur near Bellary & Guti in
Karnataka. With help of Telangi-Berads, they sided with Tarabai faction of
Kolhapur during civil wars fought between Shahu & Tarabai.
A book was aimed to publish about Ramoshis. It contains in simple

language, the exploits of heroes like Veer Sindhur Laxman, the Berad Naiks
who distinguished themselves in the siege of Wakinkheda, a fort where the
family entourage and the gold of the Marathas was kept, Venkatappa Nayak
from Shurpur, Karnataka who arraigned the Southern kings against the
British in 1857 and the role played by Ramoshis in the 1942 agitation. The
stories sourced from the Ramoshis have been attributed to them and
compiled by Niranjan Kulkarni. While many of the Ramoshi community are
aware of their immediate past, one where they were branded as criminal by
the British through the Criminal Tribes Act of 1871, and of heroes like Umaji
Naik, not so well known is the struggle of other heroes who valiantly fought
against their oppressors,'' says Dandekar, secretary, Lok Parishad.
Belgaon Bedara
Belgaum and Dharwar in the new State of Mysore, there is a caste by name
'Bedar or Berad' and that sub-sections of that caste are also called 'Talwars'
'Valmikis' 'Nayaka-Makkalu' and 'Navakwadis etc and that there is no caste
as 'Navaka' caste who are also known as 'Bedars'.
Berads, Bedars or Beds are found chiefly in the Belgaum. Dharwar and
Bijapur Districts. The term Bed (Kan. Bedaru) seems to mean hunters from
Beta (hunting). The members of the tribe call themselves Naikamakkalu,
that is, chief's children. They are also known as Naikwadis. Talwars and
valmikas. "the first and last of which are applied to the Ramoshis also. This
and the fact that the Berads and Ramoshis follow similar occupations and
have a common division named Halge, seem to show that they had a
common origin but became separated by the barriers of residence and
language. The connection seems to have been close when a Dravidian
tongue was spoken in the Deccan. The Berads also appear to he closely
allied to the Telugu Boyas and the Tamil Vedans. All these tribes except the
Ramoshis claim desent from Kannaya / Bhakta Kannappa. The people of
Kannappakula are a subcaste of Muthuraja in Tamilnadu today.
According to Buchnan the Kadambas of Banawasi were Berads. History

relates that after the fall of Vijayanagar the Berads plundered the town for
many days. Their staunch loyalty to their chiefs won the admiration of Hyder
Ali, who converted them to Islam and formed battalions of the Bedar Boyas
or Chelas Medows Taylor, in the Story of my Life, describes the Berads as the
ruling tribe in the State of Shorapur in the "Nizam's Territory. In the early
years of British R. the Berads caused some trouble, but were reduced to
order in 1820. They are still notorious as thieves and highway robbers.
Some are husbandmen, some village-watchmen or Talwars holding free
grants of land, some are Patiis some are labourers, and a few are hunters
and snarers.
They have six endogamous divisions (1) proper, (2) Durgarmurgi, (3) Halge.
(4) Jas or Myasa, (5) Naikmakkalu and (6) Ramoshi none of which cat
together or intermarry. They have several exogamous divisions known as
Bedagus, many of which are found among the Berads of Mysore, thus
showing their identity.
Marriage with a sister's and mother's brother's daughter is allowed. A man

may marry his wife's sister. Marriage is generally infant Girls are at times
kept unmarried and dedicated to Maruti or Yallamma. They are railed
Basavis or Jogatis and lead immoral lives. The boy's parents have to pay a
bride-price of Rs. 100 to the girl's parents. The essential "portion of the
marriage consists in throwing grains of rice over the heads of the bride and
bridegroom. The marriage of widow is permitted. Divorce is allowed.
Except in Bijapur. Berads eat the flesh of cows, buffaloes and pigs. They
drink liquor to excess. The highest well known caste who will eat, drink or
smoke with Berads is the Korava Musalmans do not eat out of the hands of
Berads. But Berads have no objection accepting food from Musalmans.
Members of higher castes, such as Kurubs. Kabbaliggars, Vakkals etc., are
admitted into the tribe The favourite deities of Berads are Durgavva.
Mallikarjuna Maruti. Yallamma and Khandoba. Their priests are Bhrahmans.
In some places Lingayet Mathapatis are employed to conduct the death
ceremonies.
The dead are either burnt or buried. For the propitiation of deceased
ancestors tribesmen are feasted on the new moon of either BHADRAPAD.
ASHVIN or FALGUN. The Berads of the Sholapur district settle their social
disputes at meetings of the village castemen with the most influential
member as the headman who is called RAJA Sometimes castemen from
several villages assemble, such an assembly being called DAIVA. The
penalties imposed on offenders are caste dinners and fines. About two years
ago a Berad of Bhal vani in the Phandharpur Taluka was excommunicated for
eating beef and was re-admitted on payment of a fine of Rs. 50. The social
disputes of the Berads of the Bijapur districts are settled by their GURUS, of
whom there are several. An appeal lies from the decision of a GURU to the
head GURU who lives at Hardi, a hill village in Hungund Taluka.
In Akola - They say that the true Bedars belong to a caste called in Kanarese
Bearadu; it is largely represented in Sholapur State, the Raja, of which
belongs to it; it is on the same level as the Maratha Kunbi caste. Colonel
Meadows Taylor was in charge of Sholapur during the minority of the Raja;
he gives the Bedars a character for bravery and chivalry, if also for
lawlessness. It is said that the ancestors of the present Maratha Bedars
entered military service and presently joined the Pindhari bands; they were
given their name because they were ' without fear.' Tipu Sultan converted
some to Muhammadanism, and others consented to eat in small parties out
of one dish in order to divert his suspicions. Under early English rule they
were afraid to give a true account of themselves lest they should be
punished for sharing in the Pindhari raids. Most Bedars worship Devi and
Mahadeo, but some are followers of Kabir, who preached religious equality.
Bedars drink strong liquors and eat the flesh of fowls, goats, and the wild
pig. Telanga and Kanarese Bedars are given a low place among Hindus and
are mostly engaged as daily labourers. Some Bedars, however, are engaged
in trade and agriculture, while others form a considerable fraction of the
police force of the District.
Boyars and Bedars are one and the same people : The Bedars are identical
with the Boyars of the Madras Presidency. The following the list of criminal
tribes in Madras Presidency :
Adi Dravidar - Chengalput district.

Ambalagars / Ambalakars - Trichinapalli district
Banjaras / Lambadas
Bhattu Turkas - Chittor district
Bewas (Peddas and Dongas ) - in Karnool, Belrarvi (Bellari ? ),
Anantapur , Cuddapah and Chittor - They are also known as Bedars and
Berads.
Budabukkalas, also Ghakalas and Pamulus - Guntur district.
Dasaris (Dongas and Gudas ) - all over presidency.
Dommars or Domars ( Reddis and Arasis)
Ghasis - Vishakhapattanam
Irulars (Erukalas ) - North and South Arcot; Trichinopoly, and Madras
city
Jogis / Jogulas
Kaladis also parayars - Ramanad district
Kallars ( Paramalais, Kooterpals, and periya suriyurs) - Madura Noerth &
South; Tanjore and Trichanapoly districts
Kanjars
Kepumaris - Mainly in Karnool, Coimbatore and South Arcot districts
Kintali Kalingas - 6 villages in Pondur P.S limits of Vishakhapattanam

district.
Konda Doras - South Vizagapattanam district.
Boyar : A boyar, also spelled boya (meaning Hunter) is the name of a caste.
A leader of a group or Head of Territory. Boya is called as Naidu. The Boyar
community constitute the Non-orthodox Kshatriya or Warrior class of India.
They are all believed to have originated from an ancient people called Kirata.
Boyas or Bedars were none other than Vanaras of Kishkinta kingdom of
Ramayana times in South India. These were the vanara warriors who were
controlled by Sri Rama in the war against Demon Ravana of Srilanka to
rescue Sita. Boya and Valmiki are the names in vogue. Boya consider
themselves as descendents of 'Valmiki' a Sanskrit writer.The most famous
Kiratas in Hinduism are the Kiratra avatar of Shiva, Lord Buddha and sage
Valmiki, writer of the Ramayana.
Boya caste corresponds to Kiratas of Sanskrit writers, the Warriors, Hunters

and Mountaineers. As the names indicate, they belonged to one of the hill
tribes who subsisted by hunting and tending cattle. Gaikwads, Kurubas and
Yadavas too originally belonged to this group. In Manu's Dharmashastra they
are mentioned as Vratya (Non-Orthodox) Kshatriyas, which meant that they
were considered to be advanced in civilization and warfare, but outside the
ambit of Brahminical influence. It is speculated that the term is a
Sanskritization of a Sino-Tibetan tribal name, like that of Kirant or Kiranti of
eastern Nepal. Mythology gives an indication of their geographical position of
Kirata kingdom near Nepal and Bhutan. In the Mahabharata, Bhima meets
the Kiratas to the east of Videha, where his son Ghatotkacha is born; and in
general the dwellers of the Himalayas, especially the eastern Himalayas,
were called Kiratas. Ghatotkacha of Mahabharata fame (Son of Bhima) was a
Kirata Chieftain.
The Boya warriors migrated from Indus valley after saraswathi river dried up
and invaded several mountainous regions in south-eastern peninsula. The
original population of Boyas was mixed with various linguistic groups. These
Boya warriors served as military regiment and chiefs between 10th century
to 15th century in Chalukya, Chola, Vijayanagar and Hoysala empires. In
India Boyas were mainly found in South India as Hindu Telugu speaking
community as non-orthodox Kshatriyas. Their population concentrated
mainly in the Andhra-Orissa region and later in all southern states. Eastern
Chalukyan empire's court was essentially a Republic of Badami, and the
administrative subdivisions were known as 'Boya-Kottams'. Boya-kottams
existed across southern states right from 5th century according to Kakatiya
inscriptions. Boya-kottams held assignments of land or revenue in different
villages. Chola-Chalukyas used titles 'Udayar' or 'Odeyar' for chieftains at
certain periods of time which included Boya Chieftains.
King Pratapa Rudra's Kakatiya kingdom was ably served by seventy five
chieftains called Nayaks. The Nayaks who belonged to various agrarian
castes such as Boyar, Velama, Kamma, Reddy, Telaga, Balija, etc. were
divided by mutual jealousy and rivalry but they are valiant cousins. Boyar
Gudi at Aihole-Pattadakal (South East of the Village) was built in 14th
Century for the Boyar community worship. Many more temples were
constructed in Andhra-Orissa region by Boya Chieftains.
The Chitradurga Paleyagar family was of the Beda or Boya caste and
belonged to one of the hill tribes family who subsisted by hunting. According
to one tradition, it appears that three Boya families emigrated from Jadikal-
durga, in the neighbourhood of Tirupati, and settled at Nirutadi near
Bramhasagara about 1475. They are said to have belonged to the Kamageti
family and Valmiki gotra. The son and the grandï¿½son of one of these,
named Hire Hanummappa Nayaka and Timmanna Nayaka respectively.
There were many battles in the reign of this Nayaka between Chitradurga
and Harapanahalli, Rayadurga and Bijapur in all of which the Nayaka had
splendid success.
Boyas or Bedars were none other than Vanaras of Kishkinta kingdom of

Ramayana in South India. They were the Vanara warriors who were
controlled by Sri Rama in the war against Demon Ravana of Srilanka to
rescue Sita. Boya and Valmiki are the names in vogue. Boya consider
themselves as sons of sardars and descendents of Valmiki.
Boyars migrated from Indo-Iran around 5th century BCE to Indian sub-
continent and later 9th century to Turkey and Romania. Having Dravidian
roots came from indus valley invaded south region .Boyars are mainly found
in South India as Hindu Telugu speaking community and non-orthodox
kshatriyas. Boyars arrived to Andhra - Orissa region during Indo-Aryan
migration around 5th century BCE.
Boyar warriors served as military regiment between 10th century to 15th

century in Chalukya, Chola, Vijayanagar and Hoysala empires. The Musunuri
Nayaks were Boyars and Kamma warrior chieftains in the Kakatiya army,
who regained Andhra in 1326 from the Delhi Sultanate in the aftermath of
the Kakatiya defeat. King Pratapa Rudra's Kakatiya kingdom was ably served
by seventy five chieftains called Nayaks. The Nayaks who belonged to
various agrarian castes such as Boyar, Velama, Kamma, Reddy, Telaga,
Balija, etc. were divided by mutual jealousy and rivalry but they are valiant
cousins.
Rayadurg and Kalyandurg are the two important forts which were ruled by
Boya Palegars. The name Kalyandurg came from Kalyanappa, who was a
Polygar in the 16th Century. Rayadurg was originally a stronghold of Boyar
palegar who were very turbulent during the Vijayanagar rule. Kalyandurg
was under the rule of Sri Krishnadevaraya and was a part of Vijayanagara
Empire.
Boya Palaiyakkarar (Polygar) who was to administrate their Palaiyams

(territories) from their Fortified centers. Their chief function was to collect
taxes, maintain law and order, run the local judiciary, and maintain a
battalion of troops for the Nayak.
Boya is considered as oldest caste and origin among many castes in India .
Boyars are non-pure Kshatriyas they are called as ' Boya ' in Andhra Pradesh
' Boyar ' in Tamil nadu and in Karnataka as ' Bhovi '. Boya, Boyar, Boyi,
Bhovi are the hereditary and clan title. Boyar caste consists many gotras.
Boyas worship Tirupati Lord Venkat Ramana, Mariamman, Shiva,
Subramanya, etc. A lost link between Boyars of India and Europe. There was
a great migration in Indus valley in 5th BCE boyar warrior caste a Kshatriya
community was split into many groups took different direction and invaded
many regions. By and large there are more similarities in culture and origin .
Temple inscription and Religious texts also denotes about boyar caste and
origin. so we conclude that Boyars are distant cousins of East asia and
Russia.
A lost link between Boyars of India and Europe. There was a great migration
in Indus valley in 5th BCE boyar warrior caste a Kshatriya community was
split into many groups took different direction and invaded many regions. By
and large there are more similarities in culture and origin . Temple
inscription and Religious texts also denotes about boyar caste and origin. so
we conclude that Boyars are distant cousins of East asia and Russia.
Webmaster
Kokolu Ankarao
Date :
Nagpur, Maharastra, India
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KAIKADIS (ERUKALAS)
The Kaikadis were the Erukals who established Telugu Kakatiya Kingdom and
ruled most parts of Telugu country. These Telugu warrior rulers also inspired
its two royal treasurers or generals - Hakkaraya & Bukkaraya at a later date
to establish the Vijyanagar Empire of great fame that opposed the entry of
Musim invaders into South India. Erikal Mutthuraju, who ruled parts of
Rayalaseema could be from this Kaikadi / Kakatiya Erukala tribe.
Kaikadi => Kaikari => Kaikati => Kakati => Kakatiya
The chief criminal tribes are the Kaikadis, Mhars, Mangs, Berads, Pardhis,
Garudis, Kolhatis, Bhamtas, and Vadars, all of whom come from the South
Deccan or Madras. They are basket-makers, cattle-dealers, day-labourers,
and sometimes beggars. The Kaikadis and Kolhatis are well known gang
robbers, the Bhamtas are noted pickpockets, and the Vadars are generally
given to housebreaking. The resident tribes such as Mhars and Mangs are
subjected to strict police supervision by their presence being required at a
daily muster in each village and their not being allowed to leave it without a
pass from the police patil. The other wandering tribes are watched in their
movements while passing through the territory.
The Kunchi- walas (30 males, 31 females) are another branch of the
Kaikadis, who live in jungles. Banjaras, Wadders, Pardhi, and Kaikadas are
the only ex-criminal tribes found in the district. They are scattered all over
the district and are found in every tahsil. Waddars and Kaikdis seems to be
one and the same as there is one sect known as Vadar Kaikadis. These
people seem to be closely related to Vaddera community of Andhra Pradesh.
Vadar Kaikadi => Vadar

Vadar => Vaddar => Vaddara => Vaddera
Ramoshi, Vadar Kaikadi and Berad are the so-called criminal tribal
communities. The most common criminal castes of the Amravati District of
Maharastra are the Pardhis, Kaikaris, Bhamtas, Mang Garodis and Takaris;
though Banjaras, Ramosis and many other wanderers of doubtful reputation
are also met with. These classes at least have a bad reputation, but in many
cases their propensity to crime has decreased, if not vanished, and they
have settled down to respectable callings.
Vedar => Vetar => Vetan

Vedar => Bedar => Berad
Bhakta Kannappa of Srikalahasti in Andhra Pradesh today belong to Vetar

subsect under Tamil Muthuraja community. They were most probably the
Telugu Mudiraj people who invaded Tamil country in the name of Kalaveerans
( Kalabeerans = Kalabhras ). The Bedars or Berads of Maharastra and Vetars
of Tamilnadu are one and the same people. These people of Kannappa Kula (
Vetar ) migrated to Maharastra via Karnataka. The Kaikadis are either Vetars
or a variant of Vetars of Tamilnadu. This could be one of the reason why
their language is made of a mixure of Telugu - Tamil words. The Kaikadis in
their origin were Gaikwadis and dravidians from Gujarat.
Yerukalas has a dialect of their own which is called 'Yerukula basha' or 'Kurru
basha' or 'Kula vaatha'. It is derived from Dravidian languages, mostly
Telugu, Tamil and Kannada. They use both the Yerukala dialect and Telugu.
The Yerukala language has no written script and is still in existence in oral
tradition. According to the 1991 census, there are 63,133 Yerukala language
speakers. According to the 2001 census, there are 69,533 Yerukala language
speakers. The language of Kaikadis is known as Kaikadi, a mixure of Telugu

and Tamil. It contains some words from Marathi also. Tamil is a member of
the Tamil language family, which includes the Irula, Kaikadi, Betta Kurumba,
Sholaga, and Yerukula languages. This group is a subgroup of the Tamil-
Malayalam languages, which falls under a subgroup of the Tamil-Kodagu
languages, which in turn is a subgroup of the Tamil-Kannada languages. The
Tamil-Kannada languages belong to the southern branch of the Dravidian
language family.It is a dravidian language. Alternative names: Kokadi,
Kaikai, Kaikadia.
Yerukala is a community found largely in the Southern Indian state of

Andhra Pradesh. Yerukalas are indigenous people of South India. They call
themselves 'Kurru'. They are called as 'Yerukula' after their women's
traditional profession of fortune telling (eruka cheputa). People of this
community are called with different names in different parts of South India.
They are called as Kuruvan or Kuruvar in Tamilnadu, Korama or Koracha in
Karnataka, Kaikadi in Maharashtra, Siddanar in Kerala and Kattu Naicker in
Pondicherry. It is said that Veera Pandya Katta Bomman belonged to Kattu
Naicker branch. His parents were migrants from Andhra to Tamilnadu and
adapted by a Pandyan king to rule his kingdom. He belonged to Muthuraja
community. In essence, all these communities form a great big community
from south india. The gothras among all these communities is the same, i.e
Kavadi, Sathupadi, Maanupadi and Mendraguthi. The earliest reference of
Yerukalas can be found in the Mahabharata, the great Indian epic.
Yekalavya, the great archer from Mahabharata times, belongs to Yerukala
community.Many historians have stated that they found references on some
pillars stating that the Kakatiyas were originated from the nomadic tribe
called Erukala.
Prior to the British colonial rule, all these communities were part of that
great big community since there were no real boundaries in India at that
time. People from these communities used to roam around freely for their
trading purposes. The splitting of this great community into numerous small
communities is attributed to the Indian Caste System and the subsequenct
maximum utlization of Indian Caste System evils by the British Divide and
Rule Policy. The Indian Independence and the subsequent formation of
states based on languages like Telugu, Tamil, Kannada and Malayalam has
split this community permanently. The languages - Erukala and Kaikadi are
close to Tamil, Badaga is close to. Kannada and, Savara is a Dravidian
language closely related to Telugu. The people from this community in each
state got their own identity and lost the relations with their brethren in other
states.
The de-notified tribes (DNTs) across the country ï¿½ charas and daffers in
gujarat, parghis and kaikadis in maharastra and sabars in west bengal ï¿½
have been fighting to erase this social stigma. Kaikadis are nomadic tribes,
who reside in the states of Maharashtra and arnataka. They speak a
language known as Kaikadi, which is a member of the Dravidian language

family. Agriculture is the main occupation of this tribe, with about seventy
percent of the population involved in it. They also engage in the raising of
livestock, particularly horned cattle, buffalo, horses and mules. They practice
some type of ethnic religion. Usually, they worship Brahma, Shiva, Vishnu
and Shakti. Many of the tribe members are also involved in ancestor
worship. They are commonly categorized as Tamil.
The chief criminal tribes of Central proviences are the Kaikadis, Mangs,
Pardhis, Garudis, Kolhatis, Bhamtas, and Vadars, , all of whom come from
the south Deccan and Madras. They are basketmakers, cattle-dealers, day
labourers, and sometimes beggars. The Kaikadis and Kolhatis are well
known gang robbers, the Bhamtas are noted pick-pockets, and the Vadars
are generally given to housebreaking. Budaks, expert housebreakers from
northern India, have lately appeared in Khandesh. In some places Bhamtas
are also known as Kaikadis and this means that the Kaikadis are related to
Pardhis and Takaris (Bhamtas. Kaikadis are either a branch of Gaikwads or a
variants of Gaikwads.
Gai = Cow
Kaaval => Kaval = protecter or Handler
Gai + kaaval => Gaikaval = Cow Protector or Animal Handler
Gaikwal => Gaikwad => Gaikwadi
Gaikwadi => Gaikadi => Kaikadi
Kaikadi => Kaikari => Kaikati = Kakati => Kakatiya
It is probable that the kaikadis of Central Proviences are identical with

Koravas, who have migrated thither. Kut Kaikadi or Pathur Korwah earn their
livelyhood by purchasing girls and prostituting them. They live in towns and
are reoported to kidnap and sell children. Kothi kaikadis are monkey
showers. In Telugu Kothi means monkey. Kaikadis are divided into two
exogamous groups - (i) Jadhav ( Jadon ) and (ii) Gaikwad ( Gaikwar ) who
must marry with each other. Some people think that these names are
borrowed from the Maratha Kumbis to suite the community among who the
Kaikadi dwelt. But the fact is that the name Kaikadi was the result of gradual
modification of the name Gaikwadi as explained above.
Kothi = Monkey
The Kaikadi are also referred to as Gadhwe Sonar as some of them rear
donkeys for carrying gravel bricks, and pigs for scavenging. The Kaikadi, are
once vagrant people, now live a settled life and distributed in Vidarbha
region of Maharastra. Some of them still move from one place to another.
Enthoven believes that the Kaikadis were migrants from Telangana. The fact
is that the Kaikadis were the the Kakatiyas of Warangal who established one
of the greatest Telugu kingdoms, which united and ruled most part of the
Telugu speaking lands in South India. Pratapa Rudra Deva and Rani Rudrama
Devi were very prominent rulers of Kakatiya dynasty.
Marriage with the clans is prohibited. A kaikadi can not marry his mother's
sister's daughter but he can marry his father's sister's daughter. A kaikadi
many not marry his wife's elder sister while his wife is alive or dead but he
can marry his wife's younger sister. A Kaikadi many not go very far seeking
a bridegroom. The Kaikadi family is headed by the seniormost male member.
The Kaikadi women enjoy equal previllages with men.
The Kaikadis are divided into twelve tribes, of which, the following four are
addicted to dacoity, highway robbery and burglary : 1 Gadjpati or forest
Kaikddi ; 2 Parbathgiri or hill Kaikadi ; 3 Konkani ; and 4 Dakhanl The last is
the most daring of all, but every gang of dacoits is composed moro or less,
of members from all these tribes. Kaikadi dacoits live in temporary huts
during the rainy season, and commence operations after Dassara and Dcvali,
breaking up in small parties of from four to fifteen, but keeping within a few
miles of each other, and acting under the orders of a headman or nailc.
Information of property, &c., is given by their wives and children, who enter
houses to repair chakia or grindstones. The Kaikadis are the great robbers of
the south, just as the Bowris are of the north of India ; and follow dacoity,
&c., as a profession. They are very expert at stealing fowls.
The criminalization of certain tribes, for example, provided a means of

controlling turbulent populations in the more inaccessible or 'lawless' parts
of the subcontinent. According to these laws (most infamously the Criminal
Tribes Act of 1871) , tribes such as the Maghyar Doms in Bihar, the Kunjurs
or Khangars in Bundelkund and the Ramosi, Mang, Kaikari or Bowrie tribes
in the Narmada valley were described as habitually criminal, and adult male
members of such groups forced to report weekly to the local police.
Kaikadis or Yerukalas have been nomadic communities since the times

unknown. They have been the target of the fears and suspicions of
sedentary communities. The Yerukulas of Madras presidency were thus
'criminalized' in the early 20th century by the British Rulers. The Yerukulas
were branded as criminals by birth under the "Criminal Tribes Act 1871",
enacted by the British Rulers. Yerukalas were chiefly traders in grain and
salt, operating between the coastal areas of the Madras presidency and the
interior districts. It is the same case with other derived communities of these
simple people.
Today, most of the Yerukalas are settled in the villages/towns and trying to
make their way out of the poverty and the sub-human standard of living by
getting education to obtain financial freedom which has been denied to them
since ages. They are using reservations and other benefits from the
government to a greater extent to obtain the freedom they used to have
long time age. Even though they live in a free democratic country like India,
they are still living under harsh social conditions because of the Indian caste
system and face social discriminations time and again. Due to the wandering
traditions over hundreds of years without any ostensible means of livelihood
under the influence of the caste system, they are forced to live under sub
human conditions. In spite of the repeal of the act in 1952, they are still
treated as Criminals by birth and subjected to harassment and persecution
at the hands of the police and the state machinery.
The traditional occupations of Yerukalas include basket-making, mat

weaving, pig rearing, rope-making etc. The Yerukala women were
specialized in sooth saying and fortune telling which they no longer practice.
Some of them also participate in the economic activities like basket making,
mat weaving etc, and make baskets with wild date leaves.
Kaikadis are found in towns and large villages. They are divided into Jadhavs
and Manes, who eat together but do not intermarry. They speak Marathi with
a mixture of other words. They were "hereditary thieves" and "robbers" but
have now taken to other pursuits. They allow widow marriage, the widow
during the ceremony being seated on a bullock's saddle. A caste-council or
panch settles social disputes. Kaikadis Support themselves by basket making
and stone cutting and as a class are orderly. The Kaikadis, once a wandering
tribe, are now settled in villages. They have a number of endogamous
divisions like the Kamathis (basket-makers), Makadvalas (wandering and
exhibiting monkey's games), Kaijis (flute players) and others.
The Kaikadis are a small tribal group located mainly in Maharashtra and
Karnataka. Their language (also called Kaikadi) is a member of the Dravidian
language family. Kaikaris or kaikadis number 734, scattered all over the
District Akola; some of them support themselves by taking contracts for
road repair and for work on public buildings, but many are habitual thieves
and the police find it hard to decide who are honest.
In Maharashtra, the 'Phanse Pardhis' are included in the STs but their
counterparts, the Haran Shikaris or Gaon Pardhis are categorised under the
VJNTs (Vimukta Jatis and Nomadic Tribes, as they are called in
Maharashtra). Similarly, the Kaikadis in the Vidarbha region are grouped
under the SCs but those from the rest of the state are under the VJNTs. The
same Kaikadis are categorised as STs in Andhra Pradesh.
The scheduled tribes of the district Vanjaris, Bhils, Vadars and Kaikadis are
met with mainly in Ambejogai, Kaij and Manjleganv tahsils. The Kaikadis,
once a wandering tribe, are now settled in villages. They have a number of
endogamous divisions like the Kamathis (basket-makers), Makadvalas
(wandering and exhibiting monkey's games), Kaijis (flute players) and
others. Besides, there are a number of groups among whom marriages are
forbidden.
The Kaikadis follow the Hindu Law of Inheritance and profess Hindu religion.
Among the Kaikadis,the consent of the first wife must have been obtained to
the taking of a second. They worship Hindu gods, chief among them being
Bhavani, Bahiroba, Tukai, Yamai, etc., and observe all of the leading Hindu
holidays. They believe in witchcraft and soothsaying. They go on pilgrimage
to Hindu sacred places in the State and take vows or offer animal sacrifices.
They revere Hindu as well as Muslim saints. The Kaikadis either burn or bury
their dead. An image or tak of the deceased is made and installed amongst
the household gods. The basket weaving community of the kaikadis
(Maharashta) did not use the palmyra palm as a raw material because it
violated the jatidharma or the social duty enjoyed by the group.
Autobiographical narratives or essays constitute a significant segment of

Dalit literature. They are "selfstories" ('Athmakatha') or "self-reporting"
('Athmavritta') Some notable writers in this group are: Daya Pawar, Laxman
Mane, Shankarrao Kharat, Madhav Kondvilkar P.E. Sonkamble Laxman
Gaikwad, Malika Amarshekh and Sharankumar Limbale. "Upra" (outsider) is
an autobiographical story by Laxman Mane. Published in 1980, this book
brought into sharp focus the day-to-day struggle of the Kaikadis (a nomadic
tribe) Maharashtra's villages. Laxman Mane embraced Buddhism and he has
initiated many people of various tribes like pardhis, kaikadis and Masanjogis
into Buddhism.
A community of 150 households, characterized by social stratification and

consisting mainly of castes such as Kaikadis' (a tribe from Marathwada-
central and western Maharashtra) and Sahus' (from Madhya Pradesh),
mainly laborers or daily wagers, secured plots near Somlawada, Nagpur
through a builder (year 2001). The resettled community (year 2001) was
devoid of any infrastructure facility, being in the peri-urban area of the city
where the city corporation has not yet laid an underground drainage
network.
Kaikadis or Kaikaris are also called Bargandis and it is known as a

direputable wandering tribe, whose ostensible profession is to make bamboo
baskets. They are found in Nimar, Maratha districts and Central Proviences.
The Kaikaris here, as elsewhere, claim to have come from Telingana (
Telangana ) or Deccan, but there is no caste of this name in the Madras
presidency. But the fact seems to be that these were the people who
established the Kakatiya Dynasty and the people of this tribe are mostly
known as Erukalas in Madras Presidency. They may not improbably be the
caste there known as Korava or Yerukala, whose occupations are similar. Mr.
Kitts has stated that the Kaikaris are known as Koravars in Arcot and
Koravas in Carnatic. The Kaikaris speak a gypsy language, which according
to specimen given by Hislop contains Tamil and Telug words. They could be
originally a Telugu caste spread from Central proviences to Andhra and later
moved to Tamil country in the name of Kalabhras. They were ferocious and
dead against Brahminism.
One derivation of Kaikari is from Tamil, Kai, hand and kude, basket, and if
this is correct it is in favour of their identitification with the Korvas, who
always carry their tattooing and other implements in a basket in hand. The
Kaikaris of the Central Proviences says that their original ancestor was one
Kanoba Ramjan ( Kaanoba Ramjaan ) who handed over a twig to his sons
and told them to earn their livelihood by it. Since then they have subsisted
by making baskets from the stalks of the cotton plant, the leaves date-palm,
and grass.
Kaikadis, Pardhis, Ambalagars and other related tribes Mudiraja are ancient
hunters :
The various warrior tribes of Mudiraja are ancient hunters and hence they
are known as Ancient Kings of India. Mudir means Great and also Ancient.
Mudi = Great
Mudi = Ancient
Mudirajas = Great Kings = Ancient Kings
Rs 12 crore earmarked from relocating 5,000 families belonging to notified

hunting tribes, such as Behelias, Amabalgars, Badaks, Mongias, Bavariyas,
Pardhi, Boyas, Kaikads, Nirshikaris, Picharis, Valayaras, Yenadis. These
warrior communities of Mudiraja are considered as a great threat to tiger
preservation in India. It could be true that they are having hidden genetic
codes in their blood that drive them for hunting expeditions and it is not
really the money which they get in return. They are mostly paid very small
amounts. But hunting could perhaps greatly satisfy their inner unkworn
hidden uges.
The Centre-sponsored Project Tiger Scheme has sent out a Memorandum of

Understanding (MoU) to states as part of a new Five Year Plan that has
allocated Rs 600 crore for the cause of the tiger. In keeping with the new-
found urgency to preserve the dwindling numbers of tigers, the MoU has
asked for all progress to be monitored through photo catalogues and
videographing.
More than 70 per cent of the budgetary allocations have been done for
facilitating rehabilitation of tribals and people living in the critical or core
tiger habitats. Out of Rs 600 crore, Rs 345 crore has been allocated for
deciding inviolate spaces for wildlife and relocation of villagers from reserves
within a timeframe, which includes a revised pay package of Rs 10 lakh per
family for relocation.
Kaikade Maharaj
Rastra Sant Tukdojii often used to visit Ashram of Khapti Maharaj.It is said,
that Khapti Maharaj had cured his back ache problem. Both of them have
attended meetings in Nagpur and other places. Kaikade Maharaj of
Pandharpur met Khapti Maharaj in his ashram. Gadhge Maharaj's chief
disciple was Kaikadi Maharaj.
what is the proof that Kalidas was at the Ramgiri near Ramtek and not at
some other place bearing an identical name? This query can be answered
with the help of the folklore of the area. Many a time, folk songs or folk tales
give authentic clues to history enabling us to reconstruct the past. In the
Nagpur-Ramtek region, the songs of a nomadic tribe called Kaikadi help us
solve some ticklish questions regarding Kalidas's presence in the area. In
one of the songs, the tribals sing of a man called Kali: "It is Rama's Ramtek
where Kali talked to the clouds in such an overwhelming tone that even the
hills started shedding tears." The reference here is to the rain. Further the
song goes thus: "On Rama's Ramtek, Kali made ink of his tears, used eyes
as the bottle for ink and wrote the tale of his agony for which the hills stand
a witness."
Kali <=> Kalidas
The Indian Gypsies have several names, such as Banjara or Vanjara,

Khanabadosh, Lok, Ghumantu, Tanda, etc. There are nomads who are
traders. We can divide them into groups and sub-groups. In Maharastra
alone there are 45-47 Gypsy groups. In Tamil Nadu, Karnataka, Madhya
Pradesh, Rajasthan, Maharashtra, Gujarat, Bihar, Uttar Pradesh etc. the
names of groups are of semi-settled places or of Tandas (camps). In India
some of these groups are : Bevad (Naikwadi, Talwar, Valmiki), Bestar
(Sanchalu, Vadar), Bhamta (Bhamati, Girni, Kamati, Pathroot, Takari,
Unchale), Kaikadi (Ghontale, Korawa, Makawale, Kiva, Kicho, Korwa, Paylot
Korwi), Kanjar Bhat (Chhar, Kanjar, Bhat) Katambu, Banjara, (Gor Banjara,
Lanibadi, Lambata, Lambhani, Charan Banjara, Laman Banjara, Laman
Labhani, Laban, Dhadi, Dhadhia, Singari, Navi, Banjara, Jogi Banjra,
Banjari), Vagalle (Pal, Pardhi), Raj Pardhi, (Bav Pardhi, Hiran Shikari), Rajput
(Parsushi Bhamata), Bhamata, Ramoshi, Vadar (Godi Vadar, Jati Vadar, Mati
Vadar, Patharvat), Vaghari (Salat, Salat Vaghati) Chappar Band thus so
many Vimukta Jati or Janjatis are found.
CENTRAL LIST OF OTHER BACKWARD CLASSES - Name of the Castes/Sub-

castes/Synonyms/ Communities of Karnataka - slno 101 - Korwar,Korwari,
Kaikadi, Koragar, Yerkala, Erakala, Kunchi, Korva, Koramasetty, Yerukala.
Maharashtra - List of Castes & Tribes -Denotified Tribes (DTs) @ Vimukta Jati
(VJ) - Total 14 main Tribes :(Reservation - 3 %) - 1.Berad 2. Bestar, 3.
Bhatma, 4. Kaikadi, 5. Kankarbhat, 6. Katabu, 7. Lamani, 8. Phase-Pardhi,
9. Raj-Pardhi, 10. Rajput-Bhatma, 11. Ramoshi, 12. Vadar, 13. Waghari and
14. Chhapparbandh
Webmaster
Kokolu Anka Rao
Date : 19/05/2008
Nagpur, Maharastra, India
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12/14/2017 THE GREAT WARRIOR TRIBES OF MUDIRAJA

THE GREAT WARRIOR TRIBES OF MUDIRAJA - MUTHURAJA

KALLARS + MARAVARS + AGAMUDAYARS + MUTHRACHAS + BANTUS +

TRIBAL BACKGROUND OF MUDIRAJAS

Many sections of Mudiraj ( Muthuraja ) community of South India include

Denotified Tribes of India

Notified and Denotified Tribes of India

"criminal tribes" through a series of Criminal Tribes Acts propagated

The British colonial state looked with extreme suspicion at tribal

British declared the warrior tribes of Mudiraja as Criminal Tribes as a part of

Since "criminal tribes" make such sensational headlines so frequently, the

societies) these communities were officially "denotified" in 1952.

Denotified Tribes were the first freedom fighters

The British government gradually began to consider nomadic communities

A large number of communities were officially declared criminal tribes from

their list of criminal groups.

Soon after Independence, the communities notified as criminal tribals were

The Kallar, Maravar and Agamudaiyar communities constitute the Kshatriya

Kallars, Marvars and Agamudayars together form the Mukkulathor ( three

Kalabeera => Kalabira => Kalabra => Kalabhra

It is believed that the Maravar, Agamudayars, Thanjai Cholarkula Kalla

Ambalakarar, Servai, Vandaiyar, Thalaivar, Nattaar (not Nadar), etc. Women

The Kallars of Dindigul, Trichy, Thanjavur, Theni, Madurai, Sivaganga,

Kallars are found largely in Madurai, Sivagangai, Pudukkottai, Thanjavur,

Kallar is one of the three communities which constitute the Mukkalathor

Ambalakarars of Muthuraja are Kallars : There are various sub-castes of

wielded considerable powers to intervene in any kind of transaction or

Piramalai Kallars : Another important Kallar subcaste is the Piramalai Kallar.

Mr. Pandian in his dissertation project focuses specifically on the Piramalai

means of becoming modern.

Marriage within Maravars, Kallars and Agamudiyars (all BC communities)

Palayam system "In the confident expectation of redeeming the people of

Vandayars are mostly Kallars

Kalabhras => Kalabras => Kalabars => Kalbars => Kallars.

Vandayar nickname is very popular in Tamil Nadu particularly in Thanjavur

VANDAYAR name seems to be a modification of the name VANRAYAR

Bana = Vana = Forest

Vandayars could be Thondaimans from Thirupathi Region

Vellore District was also known as " Thondamandalam Region" in early

Thondamandalam was a prosperous land. Its capital was Kanchipuram.

In later centuries, the Thondaiman rulers, while nominally feudatories of the

The ancestors of the Pudukkottai ruling line of Thondaimans, are migrants

Aranthangi is ruled by Thondaimans (Different from Pudukkottai

Though there are references 60 Thondaimans as ruling chiefs, administrative

An inscribed granite pillar, giving details of the hitherto little known

Aranthangi Thondaimans, and also of the establishment of a

Pandya king - Muttarasa Tirumalei Maha Vilivanathi Rayar was a Vandiyar

In 1451, it is said a Nayakkan named Lakkana brought to Madura four

Mahabali => Mahavali => Mavali => Mavili => Vili

The surnames used by the Thevar people are Ambalakarar, Servai,

Vaanavaraayar => Vanavarayar => Vanarayar

It is said that "Vanar" or "Banar" were called "Vanathirayar" and they

Kalabra => Kalabrar => Kalabar => Kalbar => Kallar

Vanarayas and Bana kings were one and the same

his veda upadesam in this place.

Story: Once Mahabala chakravarthy Vanarayar was travelling towards

Another in the purana is Arayar ( Muthuraja ) family came to worship here.

The Bana kingdom , records of which in canarese are chiefly to be found in

Vandiyars and Pandiyars could be one and the same

Vanarayar => Vanrayar => Vandayar => Vandiyar

Inscriptional references to Bana or Vana kings

Tamil Inscriptions - part - iii - Inscriptions of the CHOLA DYNASTY

Ganga king Prithivipati II was conferred "lord of the Banas" by Parantaka I

MISCELLANEOUS INSCRIPTIONS IN KANNADA -VOLUME IX - Part - I -