Author & Publisher Note
This Book “Vanniya Kulavilakkam” is a core book for vanniyars to know many different recorded traditional and historical perspectives of the evolution of their race. This book was originally prepared to represent and enlighten about the historical facts on the evolution of Vanniyakula Kshatriyas to the then British Goverment. The British Government prepared the census in 1871 in which it classified Vanniyars as a lowly caste and did not recognise them as Kshatriyas. Subsequently the learned leaders of the community like Mr.Sivapada Nayagar, Mr.Nayapakkam Veerasamy Nayagar, Mr.P.T.Lee Chengalvaraya Nayagar and others met Mr.Grover who’s the then Superintendent of Census in India and presented these facts which are enumerated in this book.
In the year 1871 Kunnam Munisamy Pillai wrote a book called, “Jati Sangiraga Saaram” which depicted that Pallis are descendants of the fire race. After this book was published Vanniyars were induced to think of starting their own sangam and subsequently the learned Vanniyars started the Vanniyar Sangam. Vanniya Kula Kshatriya Maha Sangam was started
By Annasamy Nayagar and K.Gopala Nayagar inaugurated this sangam on the 8th April 1888. The main promoters of this Maha Sangam were Messrs. C.Annasamy Nayagar, C.Arukuga Nayagar, Rao Bahadur, A.Dhanakoti Mudaliar and Ranganatha Nayagar. The Maha Sangam elected Rao Sahib T. Chellappa Nayagar as its first president and Mr.Annasamy Nayagar as the first Secretary. The Maha Sangam was registered under the Societies Registration Act 1860. (Central Act XXI of 1860)
Mr.T.Aiyakannu Nayagar compiled the first Vanniya Kulavilakkam Book in 1891 with the help of Messrs. C.Singaravelu Nayagar, C.Annasamy Nayagar, C.Arumuga Nayagar and P.C.Subramaniya Pillai. In the same year the Maha Sangam made the representation to the then British Goverment to classify Vanniyars as Kshatriyas. The Telugu Edition of Vanniya Kulavilakkam was written by Goringa P. Lakshmanasamy Varma.
Edgar Thurstan in his Book, “Castes and Tribes of Southern India” in Volume VI mentions the following which is relevant to understand the background of this book.
“Writing concerning this caste the Census Superintendent, 1871 records that ‘a book has been written by a native to show that the Pallis (Pullies or Vanniar) of the south are descendants of the fire races (Agnikulas) or the Kshatriyas, and that the Tamil Pullies were at one time the shepherd kings of Egypt. At the time of the census, 1871, a petition was submitted to Government by representatives of the caste, praying that they might be classified as Kshatriyas, and twenty years later, in connection with the census, 1891, a book entitled Vannikula Vilakkam, a treatise on the Vanniya caste., was compiled by Mr. T. Aiyakannu Nayakar, in support of the caste claim to be returned as Kshatriyas, for details concerning which claim I must refer the reader to the book itself. In 1907, a book entiled Varuna Darpanam (Mirror of Castes) was published, in which an attempt is made to connect the caste with the Pallavas.”
After various representations over a period of 50 years the Census Authorities recognised Vanniyas as Kshatriyas. The letter sent to the effect of this recognition is given below.
No. 112
Office of the Superintendent
Census Operations Chetput, Madras.
Dated 14th January 1928
From
- T. Boag Esquire, I.C.S.
Superintendent of Census Operations, Madras.
To
- R. Ry.
- Rajaratna Naicker Avl. B.A.,
President Vannikula Kshatriya Maha Sangam,
43/44, New Street,
Mannady, Madras.
Sir,
In reply to your letter of the 11th January, I have the honour to inform you that I have issued instructions to all the Census Officers to enter your caste men in column 8 of the enumeration schedule exactly as they describe themselves those that return their castes as Vannikula Kshatriyas will be returned as such and those who still call themselves as Pallis will be so entered.
I have etc
(signed) G. T. Boag,
Superintent Census Operations, Madras
I am supremely delighted to present this book to this readers discerning to learn about the traditional and historical facts about the evolution of Vanniyar Race. I thank everyone who helped me to prepare and publish this book
Agnikula Perundalaivan
C.N.Ramamoorthy M.Com., B.L.,
Founder President
Anaithindhia Pattali Munnetra Katchi and Vanniyar Kootamaippu
Rajarishi S.Arthanareesa Varma in his book “Sanga Kaviyam” gives the following account on the establishment of Vanniya Kula Kshatriya Maha Sangam
மகாசங்க யோசனை
சங்கபரி சோதகர் ஆறுமுக நாதர்
தம்பியா மறிஞரண் ணாசாமி நீதர்
சிங்கார வேல்நாமங் கொண்டகுல போதர்
திருவாளர் கோபால நாயகரைக் கண்டு
செல்லப்ப நாயகர் வேங்கடா சலவேள்
செல்வமிகு தனக்கோடி முதலியா ருடனே
நல்லிசை கோபாலவேள் அண்ணா சாமி
நாயகர் சிங்கார வேளிவர்கள் சேர்ந்தார்.
சாதிக்கு தேவையொரு மாகாண சங்கம்
தமிழ்நாட்டில் அங்கிகுல ஷத்திரிய ரங்கம்
நீதிக்கு வேண்டுமெனு மாவலைச் சொல்ல
நிஜமென்ன வொப்பினர் கோபால வள்ளல்.
கூட்டப் பிரசாரம்
கூடலூர் புதுச்சேரி பாலூர்க்குச் சென்றார்
கூட்டத்து சங்கதியை யங்கே புகன்றார்.
மாடமலி சென்னையில் ஏப்பிர லெட்டில்
மாசங்க வுதயமென வருவீர்க ளென்றார்.
சிவபாத நாயகரின் செல்வக் குமாரர்
திருவாளர் வேள்ரங்க நாயகர் வீட்டில்
நவமாகக் குலமணிகள்கூடினா ரன்று
நகர்தனிற் சங்கமதை நாட்டினார் நன்று.
மகா சங்க உதயம்
சென்னைபுரி தன்னிலே குலசங்க மென்று
சில்லாவின் சங்கங்கள் தமைக்கண்டு கொண்டு
மன்னாக பத்தேழு வருடங்கள் முன்னாள்
மாசங்கம் நிறுவினார் குலமணிகளந் நாள்
.
தனக்கோட்டி முதலியார் செல்லப்ப நாதர்
தங்களைக் கூட்டியே மங்கள மாக
கனவான்கள் பலபேர்கள ஆரம்ப விழாவை
கண்டவர்களிக்கவே கொண்டாட லுற்றார்
.
திருவாளர் செல்லப்ப நாயகர் தலைமை
செறி ந்தவக் கூட்டமே முதற்கூட்ட மாகும்
உருவாக சங்கத்தைத்தொண்ணு றாமாண்டில்
உடனாக சர்க்காரில் பதிவும் செய்தார்கள்.
ORIGIN OF CASTE
The Origin of Caste has been furnished in this book from Purusha Sukta and Manu, Chapter 1. Sloka 31. The very same origin of four fold castes system has been stated in Rig Veda X:XC: 11-12. Thus the four kinds of Castes were prevalent even in the Vedic Period. As has been stated by Manu, the Sanga bards had said about the six duties of the Brahmins.
ஓதல் வேட்ட லவைபிறர்ச் செய்தல்
ஈத லேற்றலென் றாறுபுரிந் தொழுகும்
அறம்புரி யந்தணர் வருமொழிந் தொழுகி.
- பதிற்றுப்பத்து. 24: 6.8.
Hence the caste system is being prevalent in Tamil Nadu from time immemorial.
The guardian deities of the four castes
On the order of wrathful Kannaki, the burning mouth of messenger god Agni opened itself. Then there came the guardian de ties of the four castes to Kannaki to bid her good bye.
The presiding deity of the Adibutam (Brahmana-butam) came, appearing like Brahma, holding in his hands an unfolded umbrella, a staff, a water-bowl, a fire-stick, and inseparable kusa grass, with the Vedas on his tongue and his sacred thread on his breast without deviating from the established procedure, would kindle the three fires with the sacrificial utensils as ordained by Brahma.
Next did the great deity of the Kshatriya-butam resemble Vishnu? His body had the sparkling brilliance of coral, and he ruled the sea-girt world, holding in his hands the murasu, white umbrella, feather-fan, tall flag, the famous ankusa, a steel spear and a binding rope of steel. He drove away countless kings of great fame, and capturing the whole earth, he ruled righteously. Punishing evil-doers, and protected the world like Nediyon himself with great and growing fame.
Then there came the great deity of the illustrious Vaisya-butam resembling Siva, bearing in his hands the plough share and the balance. This shows that both the traders and the tillers are classified as Vaisyas. There also appeared the chief of the Velan butams, who received sacrificial offerings in noisy Madura, holding instruments of black-smiths. He had the technique needed for dancing and was versed in different modes of singing.
The Gods protected the Kshatriyas
Parasurama did not extirpate all the kshatriyas. This fact is corroborated by the following passage from Manimekalai.
மன்மருங் கறுத்த மழுவாள் நெடியோன்
தன்முன் தோன்றல் தகாதொளி நீயெனக்
கன்னி யேவலின் காந்த மன்னவன்’
இந்நகர் காப்போர் யாரென நினைஇ
நாவலந் தண்பொழில் நண்ணார் நடுக்குறக்
காவற் கணிகை தனக்காங் காதலன்”
இகழ்ந்தோர் காயினும் எஞ்சுத வில்லோன்
சுகந்த னாமெனக் காதலிற் கூஉய்
அரசா ளுரிமை நின்பா லின்மையின்
பரசு ராமனின் பால்வந் தணுகான்
அமர முனிவ னகத்தியன் றனாது
துயர் நீங்கு கிளவியின் யான்தோன் றளவும்.
ககந்தன் காத்தல் காகந்தி யென்றே
இயைந்த நாமம் இப்பதித் கிட்டிங்
குள்வரிக் கொண்டல் வுரவோன் பெயர்தாள்.
-மணிமேகலை 22: 25.89
The goddesses advised the Choya king Kanthaman that he should not appear before Parasuraman and leave the city Kaveripoompattinam. The king called his son Kakandan, born to his Concubine, and said to him. “As you have no right to rule, Parasuraman will not approach you. So you may rule this country till I return by the grace of “Agastiya munivar.” Then the Choya king left the city in disguise.
Hence the entire races of Kshatriyas were not destroyed by Parasurama. The Gods protected the royal races from the weapon of Parasurama.
The Original abode of the Kshatriyas
The Kshatriyas originally inhabited Rajasthan. Curiously enough, the sanga Poet Kapilar, in Purananuru 201, has stated that the Velir, the petty kings, who were in Tamilnadu, two thousand years ago, were belong to the Fire race, that was born from the sacrifice, performed by Vadapal Muni, a sage in the north. The fore-fathers of the Velir ruled at Duvarai (DWARAKA) near Rajasthan.
நீயே வடபான் முனிவன் தடவினுள் தோன்றிச்
செம்புபுனைந் தியற்றிய சேண்நெடும் புரிசை
உவரா வீகைத் துவரையாண்டு
நாற்பத் தொன்பது வழிமுறை வந்த
வேளிருள் வேளே விறல்போர் அண்ணல்
-புறநானூறு 201:8-12
In these lines, the poet says that Irungko Vel was the descendant of the Velir, whose ancesters ruled at Duvarai (Dwaraka). They belong to the race born from the fire of the sacrifice, performed by Vadapal Muni (Northern Sage). They came from Duvarai forty nine generations ago.
At the time of Kapilar the forty nineth Pandiya king of the Third Sanga period was ruling the Pandiya Kingdom. As the Velir came from Duvarai to the South India during the Second Sanga period, Kapilar has said that the Velir came from Duvarai forty generations ago. One of the kings of Duvarai was a Tamil scholar during the Second Sanga period.
From the poem Purananuru 201, we come to know that the Agnikula Kshatriyas came from Dwaraka about four thousand years ago.
‘துவராபதிப்போந்து நிலங்கடந்த நெடுமுடி யண்ணல்
வழிக்கண் அரசர் பதினெண்மரையும் பதினெண்குடி
வேளிருள்ளிட்டாரையும் … கொண்டு போந்து’
மலையமாதவன் நிலங்கடந்த நெடுமுடி யண்ணலுழை
நரபதியருடன் கொணர்ந்த பதினெண் வகைக் குடிப் பிறந்த வேளிர்’
நச்சினார்க்கினியர் உரை. தொல்காப்பியம் பாயிரம்,
அகத்திணை சூ 32.
Natchinarkkniyar, in his commentary on Tolkappiyam, gives the information that Agastiyar brought the eighteen families of Velir from Dwarakapati. The eighteen families of Velir indicate the eighteen languages families of the Velir, as there were eighteen languages spoken in ancient India. Hence the Agnikula Kshatriyas are being prevalent among the people speaking various languages in India.
The Pallava Desam, mentioned in Jeevaka Chinta-mani is Called Mani Pallavam in Manimekalai. It was in Indo China, which was Called Naga Nadu. The Agni – Kula kshatriyas, who ruled at the Naga Nadu, were called Pallavas, and also Thondaiyar. The founder of Pallava kingdom was Thondaimaan llanThiraiyan. His father was Killi Valavan, the Chola king, and his mother Peelivalai, the daughter of Valaivanan, one of the kings of Naga Nadu.
The Thondaiyar from Naga Nadu made an expedition to Chola Nadu, conquered the enemies of Thiraiyan, and XVI crown 1 him at Kanchi. They guarded the boundaries of Thondai Nadu. They were guarding the Venkadam hills, (Kurunthogai 260). The marriage alliance between the Tondaiyar and the Cholas has enhanced the population of the Vanniyas.
The birth of Agni Kulas or Vanniyas
Born at the sacrifice, urged by adorations, both with a common flow bedewed the pitcher. Then from the midst thereof there rose up Mana, and thence they say was born the sage Vasistha.
-Rig Veda 7:33.13
Mana-Agastiyar
From this verse of Rig Veda, we come to know that both Agastiyar and Vasistha were born from the sacrificial fire, when the water, from the pitcher, was poured into the Agni Conda, On the Mount Aboo, the Brahmans kindled the sacred fire, Vasishta poured forth the libation, a figure arose, lofty in stature, and quadriform (chatooranga) whence his name, Cholan. He was the progenitor of the Rajaputs.
According to Vanniya Puranam, Sambu Munivar performed the sacrifice. When the sweat from the eye of the forehead of Siva was dropped into the Agni Conda, Veera Vanniyan alias Ruthra Vanniyan, seated on a horse, arose, with a crown his head, clad in armour, quiver filled, a bow in one hand.
The Puranic accounts of the incarnation of Cholan and that of Rudhra Vanniyan are synonymous.
OPINIONS BY GREAT MEN on VANNIKULA VILAKKAM
Woobaya Sree Sambannar Thandalam, Mosur Sree V. Guruvathoola Theechatha,
SOOBRAMANEYA BUTTACHARIAR AVERGAL
Purport-The facts recorded in the Vannikula Vilakkam are on investigation, found to be consistent with what is stated in the Shastras.
—————–
Brahma Sree Sathalvada
- SUNDARARAMA SASTRIAR AVERGAL
Empowered to transact business regarding the matters connected with religion and civilization in the Madras Presidency
By Paramahamsa Panvirajacacharia Jagathguru
Singury Sree Sankarachariaswamigal Avergal
Purport. The statements in this pamphlet do not seem in the least to be contrary to the Shastras.
———-
Brahma Sree Thandalam Sree Guruvathoola
JOTHIDA RAMACHANDRA BATTACHARIAR
AVERGAL
Purport.-The facts narrated in this book appear to be established by quotations from Shastras and from experience. In Astrological works, it is stated that of the nine planets, Mars is by caste a Kshatriya and his tutelary goddess is Agni. In the rites relating to sacrificial flre &c., in the Karma Kanda, the mantra appertaining to Mars is according to the Vedas, stated to be the one appertaining to Agni. Further the chakra, flag, &c., peculiar to the Kshatriyas belong to the Vanniyas also. It is therefore established on sastraic grounds that the Vanniyas are the famous Kshatriyas.
Brahma Sree Mosur
- VENKATASAWMY AIYAR AVERGAL
Tamil Pandit, Doveton College,
Madras.
மன்னிய சாத்திரங்களானு மகிழ்தரு புராணங்களாலும்
பன்னிய வாதரத்தைக் கொண்டே பனுவலா யமைத்தலிந்த
வன்னியர் குலவிளக்கம் வழங்கிய நூலேயென்ன
உள்னிட நமக் கையமொன்றுமேயில்லை காண்பீர்,
Purport.-Take notices that we have no doubt in thinking that this Vannikula Vilakkam which is based on the well established Shastras and the famous Puranas is a practical scientific work.
Mahisura Agrara Yajurvethopathyaya
Brahma Sree
MIRTHINJAYA SASTRIAR AVERGAL.
Purport.-On carefully perusing this book, it is manifest that the Vanniyas are the Agnikula Kshatriyas,
Sathavathanam Woobaya Vadantha Thirumalai Eachambadi
SREENIVASA CHARRIAR AVERGAL.
and
Mandakulathur Brahma Sree Barathanjala KRISHNA SASTRIAR AVERGAL.
Sanskrit Pandit, Pachaiyappa’s College,
Madras.
Purport – This Vannikula Vilakkam, which contains correct information about the origin of the different castes prevailing among the Aryans and is supported by proofs, admitted to be correct by Brahmans, is worthy of praise by the really good.
Brahma Sree Pería Maram
SUBBAIYAR AVERGAL,
Madras.
Purport – The Vannikula Vilakkam treats, in general,of the various castes into which the Hindus are distributed, and in particular the Vanniyas, descendants of the Agnikula Kshatriyas. This book, small as it is, is entitled to that praise which a standard work does.
Brahma Sree
- VYTHIANATHA SASTRIAR AVERGAL
Munshee, Government Oriental Maurits
Library
Purport-This pamphlet clearly proves from the manifold authorities quoted therein, that the royal descendants of the Vanniyas were, for a long time, ruling over this country. It is also clearly seen that the same descendants are found scattered even now all over India from the Himalaya Mountains down to Cape Comorin,
VANNIKULA VILAKKAM
Jati (CASTE)
The primary meaning of the word Jati is simply birth. Secondarily, it has come to mean, as a generic term, the various phenomena distributed under the theory of creation. The word Jati should therefore be understood as phraseology used by our ancestors from time immemorial as a collective term to denote specifically the four divisions of the phenomena into Andajam, Svethajam, Sarayujam and Udbhijam, with their sub-divisions according to the principle of their locality, profession, colour, quality, & others. (Andajam includes those that are born from eggs; Svethajam from sweat, close compact and heat; Sarayujam from womb sacks; and Udbhijam from seeds).
The words, வருணம், மரபு, வகுப்பு, இனம், வகை are synonymous with the word ஜாதி.
It does not appear that this distinction of caste is observed in any of the countries of the five continents save in India, which is a part of Asia. If so, something must have been stated about the origin of caste and the customs and usages of each class, in the historical and social records of such countries. But in the absence of such, it may be safely inferred that such distinctions are not observed anywhere else. To such people the practice obtaining here would appear to be a meaningless and contemptuous classification. In this country however the case is far different, as from time immemorial it has been tenaciously observed and religiously followed and handed down to posterity in all sincerity. Further it has found place also in the shastraic, religious and other sacred works of the Hindus. However it is not our purpose to enquire whether the doctrine of caste as observed by the Hindus is just an expedient or whether that of others who do not adopt any such thing is so. Our object is simply to put in the proper path such of those who go as astray in matters like these and make them, when writing on such matters, to confine. In so themselves to what is said in our ancient works. In so doing we will be bound by what has been recorded by Manu, Vyasa, Suta, & others, in the Smritis, Puranas, Ithihasas etc, regarding the classification into castes of the people of India.
Origin of Caste
For the propagation of the world, Brahma in the beginning created the Brahmans from his face, the Kshatriyas from his shoulders, the Vaisyas from his thigh, and the Sudras from his feet. (Purushasukta, and Manu, Chapter I, Sloka 31.)
Purushasukta.
Manu, Chapter 1, Sloka 31.
Ever since the creation, the lawful descendants of the married couple among Brahmans have been considered as Brahmans; those of Kshatriyas as Kshatriyas; those of Vaisyas as Vaisyas; and those of Sudras as Sudras. The respective duties of each of these classes as gathered from the Brahaspati Smriti are as follow:-
Of Brahmans:-
Purport – The study of the Vedas; the teaching of the Vedas; the performance of sacrifices (Yagams); getting sacrifices done by others; giving and receiving gifts. These are the six duties of the Brahmans.
Of Kshatriyas:
Purport – Performing sacrifices; the study of the Vedas; bestowing gifts on others; protection of the world; attainment in the use of military weapons; military service. These are the duties of the Kshatriyas.
Of Vaisyas:-
Purport – The study of the Vedas; performance of sacrifices; bestowing gifts on others; rearing cattle; making money by interest; agriculture and trade. These are the seven duties of the Vaisyas.
Of Sudras-
Purport – Cleanliness; serving Brahmans; truthfulness: patience; performance of ceremonies unaccompanied by Vedic mantras and volountary prostration. These are
the duties of the Sudras.
Again, the duties of the Sudras according to Devala are as follow:-
Purport – Serving the three superior castes; protecting their families; tilling land; tending cattle; carrying burdens; pedlary, painting; dancing; singing; blowing pipes playing on the lute; beating drum, & etc..
Manu, (Chapter X, Sloka 80,) mentions the chief duties of the Brahmans, the Kshatriyas and the Vaisyas.
Purport –
Of Brahmans: – The study of the Vedas.
Of Kshatriyas:-Governing the World.
Of Vaisyas:—Trading.
These are the most important of their allotted duties already enumerated.
The above said four classes described in the Smritis, whether owing to their lustfulness, or absence of males or females in their own caste, deviating from their right path- a man of superior caste coupling himself with a woman of lower caste or a man of inferior caste coupling himself with a woman of higher caste – produced the Anuloma and Prathiloma castes, independent of the four original castes,
ANULOMA (ASCENDING) CASTE
Anuloma caste includes the descendants of a man of high caste and of a woman of low caste. The three castes that arose from the offspring’s of a Brahman with a Kshatriya, a Vaisya and a Sudra woman respectively; the two that arose from those of a Kshatriya with a Vaisya and Sudra woman; and the one from those of a Vaisya with a Sudra woman belong to the Anuloma caste. Though these Anuloma castes are on a level with the caste of their mother, yet they cannot be considered as being on a par with the castes of their father.
For example – the lawful descendent of a Kshatriya is more than on a level with an Anuloma Kshatriya, born of a Brahman and a Kshatriya woman. This is the case also in regard to the Vaisya and Sudra Anulomas.
PRATHILOMA (DESCENDING) CASTE
Prathiloma caste includes the descendants of a high born woman and a low born man. Three castes arose out of the union of a Brahman woman with a Kshatriya, a Vaisya and a Sudra respectively; two arose from the union of a Kshatriya woman with a Vaisya and a Sudra respectively; one arose out of the union of a Vaisya woman with a Sudra.
The Prathiloma castes number six. In all, Anuloma and the Prathiloma castes form together twelve in number. Yajnavalkya and Narada hold that the Prathiloma castes are much inferior to the castes of their father and mother from whom they have sprung and that they were generally held in contempt by our ancestors as mean castes.
The above said twelve castes are the result of the deviation of the original four castes and their intermixture with one another. In like manner the deviation of the six Anuloma castes and their admixture with others; and the deviation of the six Prathiloma castes and their admixture with others; and the deviation of the twelve Anuloma and Prathiloma castes put together and their admixture with others have produced so many castes that in course of time, they could hardly be numbered. Birth is not the only cause which operated on the difference of caste. But, as time advanced, other new causes, such as religion, profession, locality, language, priesthood, colour, differences of marriage ceremonies, widow-marriage, & others, were at work in the formation of several other subdivisions of castes. To dwell on the origin, name, character, etymology, profession, religion, and ceremonies-both of marriage and death – customs, manners, & others, and to go into minute details of each of these castes is out of place so far as our purpose is concerned, and we are afraid that such a task will fill volumes, and will go against the truth of the Shastras. We accordingly eschew this. But our object in venturing to prepare this pamphlet is that in the former Census reports, the Kshatriyas of Southern India were held in contempt and were not assigned their proper place. It is not known what this is due to. Whether it was considered unnecessary to make enquiries regarding the Kshatriya caste or the measures adopted were not right; or the information so obtained was insufficient and meagre; or the persons who could give any information on the subject were wanting; or it was not deemed necessary to go deep into the matter; or from what other cause it was, we are not aware. But agreeably to the various queries contained in the circular issued to the Collectors by the present Census Superintendent, we beg to come forward with certain matters regarding the Kshatriyas of Southern India which appear to have hitherto escaped observation. We need hardly submit that these facts are based on Srutis, Smritis, Puranas. Ithihasas, inscriptions on copper plates and on stones and engravings, and above all on the matured opinions of the really learned authors, formed after a long and careful study of the Shastras and venture to hope that these few lines will serve in restoring the Vanniya Kshatriyas to their proper place.
Kshatriyas
The word Kshatriya means preserver from danger, i.e., the protector of the people from danger. In the beginning God created the Kshatriyas to govern the world and preserve the life of the people from danger.
Manu, Chapter VII, Sloka 3.
Purport – In the absence of a King, might will be right. Therefore to maintain order in the world, God created the Kshatriya. The Kshatriya so created came in pair (husband and wife) to transmit the sceptre from generation to generation.
Skanda Purana, Sutasamhita, (Chapter relating to the classification of castes.)
Stanza 4
மதுமடையுடைக்குஞ் செந்தா மரைமலர்ப்பீட மேலோன்
விதுமுகத்தினின் முன்றோற்ற விளங்குவாசனையான்
முன்னோர்
கதுமெனமடவாரோடு முதித்தனர் கவின்செய்தோளின்
வதுவைசெய் மடவாரோடு மன்னவ ருதித்தாரன்றே.
Purport – From the moonlike face of Brahma, who is seated on the red lotus wherein the honey flows profusely, the renowned Brahmans sprang in pair; and from the beautiful shoulders of Brahma, the Kshatriya sprang with princesses in marriageable condition.
The Kshatriyas were accordingly created for the protection of the world. Raja and Arasan are synonymous with Kshatriya. And as this Kshatriya must have strength of arm and courage to protect the world, he was endowed with these and was created from Brahma’s shoulders, the seat of vigour and strength. To aid his so endowed strength in the preservation of order, which required special skill, the Kshatriya was created as the incarnation of the powers of the guardian deities of the eight corners of the world, who are gifted with the powers of preservation, and of the Sun and the Moon. In support of this statement, we find it recorded in Manu, Chapter VII, Sloka 4, which the King partook of the nature of Indra (God of war), Kubera (God of wealth), Vayu (God of Wind), Yama (God of Death), Surya (Sun), Agni (Fire), Varuna (Water), and Chandra (Moon).
Origin of the Kshatriyas
We find it recorded in the several Smritis, Ithihasas and Puranas that the Kshatriyas came into existence in three special ways, i.e.; by creation in the beginning, by creation after the deluge, and by creation to effect a certain special object. As regards the first, reference has already been made to the birth of the Kshatriyas from Brahma’s Shoulders. (Page-2 Supra). The creation after the deluge is accounted for thus in Tiruvilayadal Puranam. Tiruvalavoy Padalam, Stanza 12.
வெள்ளநீர் வறப்பவாதி வேதியன் ஞாலமுன்போல்
உள்ளவாறு திப்பநல்கியும் பரோடிம் பரேனைப்
புள்ளொடு விலங்குநல்கி க்கதிருடற்புத் தேண்மூவர்
தள்ளரு மரபின் முன்போற்றமிழ்வேந்தர் தமையுந்தந்தான்.
Purport – When the deluge subsided, Brahma created the world and brought it into existence as before and also the gods, men, and other birds and animals-the one after another, and finally the three Tamil kings who ruled the Tamil kingdoms, Chera, Chola and Pandya, and who were the descendants of the Fire, the Sun and the Moon respectively. With regard to the third creation, we learn from Manu in the stanza quoted below that water takes its origin from fire, Kshatriya from Brahman, and metals from stones.
Manu, Chapter IX, Sloka 321.
That the Kshatriyas take their origin from Brahmans is also supported by Vyasa in his Mahabharata, Adi Vamsavatara parva, Chapter 64, and corroborated by Villiputhurar in his Mahabharata, Sambhava sarga.
Thus, out of Kshatriya mothers, a new generation of Kshatriyas sprang.
மழுவெனும் படையிராமனான் மன்குலமடிந்துழியவர் தத்தம்
பழுதின் மங்கையர் முனிவரரருளிற் பயந்தனர் மகவென்ப.
Purport – At the time when the Kshatriya race was extirpated by Parasurama by his weapon, the axe named Parasu, the spotless Kshatriya women brought forth Kshatriya children by the grace of the Munis
. The above will show that the Kshatriyas sprang from Brahmans by Anuloma. But owing to some special causes they were created also from sacrificial fire, pure and holy. At the prayer of the Rishis and Munis, for the destruction of the Rakshasas, Vishnu showed his mercy and created the four Kshatriyas, Rama and others as the effect of the sacrifice performed by the emperor Dasaratha.
Mahabharata Adiparva Chapter, CLXIX.
Purport – Dhrishtadyumna and Draupadi sprang from the sacrificial fire, which was set up by Yagasena. Thus though the descendants of these Kshatriyas have been reigning from that time up to the present date in the various parts of India and have extended their dominions all over India, some Pandits and others affirm that the Kshatriya race has been rooted out by Parasurama without any trace of it being left in this country. If it be so, is it a fact that all the Kshatriyas have been rooted out by Parasurama? Could that be so even in the case of their wives and children and the unborn embryo? No. Does not history record that the Kshatriyas lived in the Dvapara and the subsequent Yugas? Although it may be presumed that Parasurama did not spare even the life of a single Kshatriya, still, could it not be possible for us to suppose that the Kshatriyas might have arisen from one of those causes, which have already, been enumerated? At least by the last of the three causes? Moreover, history does not record that Parasurama was after all so valiant and powerful a personage as to vanquish all the Kshatriya warriors; for while Rama was on his way back after the marriage with his wife Sita, Parasurama attacked him but was utterly vanquished.
This would appear from the following stanza.
Kambaramayanam, Balakanda, Parasurama Padalam
Stanza 36.
பூதலத் தரசை யெல்லாம் பொன்றுவித் தனையென் டூலும்
வேதவித் தாய மேலோன் மைந்தவி விரதம் பூண்டாய்
ஆதலிற் கொல்ல லாகா தம்பிது பிழைப்ப தன்றல்
யாதிதற் இலக்க மாவ தியம்புதி விரைவி னென்றான்.
Purport – O Son of Jamadagni, the seed of the Vedas! You take pride in asserting that you have extirpated all the Kshatriya kings. As you are now an ascetic, it is not proper on my part to kill you; however, as my arrow cannot fail, so you must devise some means to satisfy it.
So said Rama to Parasurama, and it is recorded that Parasurama, having sacrificed the power of his penance to Rama’s arrow and finding himself disabled and being filled with shame, began to praise Rama. It appears further that many kings (Kshatriyas) went away, being terrified at the very sight of the bow that was born with Sita. Vide Balakanda, Karmuga Padalam. From this it is clear that the Kshatriyas had been in existence even then. Moreover, vanquished by Bhishma and fled from the battle field it is said that in the Dvaparayuga this very Parasurama was showing his back.
Mahabharata, Adiparva, Santhanuswarga.
இவ்விராமனு மறுத்த மன்னவனு
மையிரண்டு தின மிகலுடன்
வெவ்விராவு மொழியாது வெஞ்சமர்
விளைத்த காலையடல் வீடுமன்
கைவிராய சிலையோடு மெய்வலி
கவர்ந்து முன்றளர்வு கண்டுபோ
ரவ்வி ராமனிசுரென்னுமா றிவனை
யஞ்சிநின் றெதிரடர்க்கவே.
ஓடிமீள மழு மேவுபாணிதன தூர்
புகுந்தனனு வந்துபல்
கோடிதே ரரசர்துதி யெடுக்கநதி
குமரனுந் தனகர்குறுகினான்.
Purport – While war was raging on furiously for ten days-day and night-between Parasurama and Bhishma who did not yield to him, Bhishma having absorbed all the strength of his arm and of his bow and at the same time seeing Parasurama fainting before him, attacked him in such a way that he may be ranked even with Rama in war. Parasurama, to save his own life, fled back to his place of abode. Bhishma too went back to his place of abode, accompanied by the praises and acclamations of the Kshatriyas, of many crores of chariots.
Moreover, Moolaka, a King having been ensconced by naked females at the sight of Parasurama, seems to have escaped death. In evidence whereof hc is called Narikavachan (wearer of armour made of females) vide Vishnupurana. Bavisheapurana also records that the five grandsons of Sahastrarjuna have likewise escaped death at Parasurama’s hand.
From these facts it is evident that Parasurama did not extirpate all the Kshatriyas; but on the other hand he seems to have been vanquished by the Kshatriya kings. it is recorded in the Ithihasas that the history of the Kshatriyas mentioned in the Mahabharata, and Ramayana took place during the Dvapara and Treta-yugas. So it is established that the Kshatriyas existed during these two yugas. Moreover, are not the Kurus and Pandus who ruled the whole world during the Dvaparayuga and their descendants in subsequent days admitted to be Kshatriyas? In the absence of the Kshatriyas in the Kaliyuga, the Parasara Smriti specially intended as the special Smriti for Kaliyuga, ought not to deal with the Dharmas or duties peculiar to the Kshatriyas in that yuga. But on the contrary special reference is made to this by Parasara, the divine the Pandits, who has opined that the Kshatriyas will exist gem of even in the Kaliyuga and has therefore codified some Dharma Shastras for them. It is manifest that the Kshatriyas are in existence even in the Kaliyuga.
Parasara Smriti, Acharakanda Slokas 24-35.
Purport – The Manusmriti in Kretayuga; Gautama’s in Tretayuga; Sankhalikhita’s in Dvaparayuga; and Parasara’s in Kaliyuga, are authorities on matters pertaining to Dharmas. Now I am going to tell you the conclusion I have come to after reading the various Smritis; and you shall hear O Munis! the peculiar duties (Acharas) of the four castes.
From these authorities it is not only evident that the Kshatriya caste has been maintained, but it is also established that out of the families that survived after the so called extirpation by Parasurama, innumerable other Kshatriyas have arisen, far above the preceding generations in point of valour, strength and numbers.
The original abode of the Kshatriyas.
History records that from the ancient times, the Kshatriyas have spread over the length and breadth of the Bharata Kanda (India) which has the Himalayas as its northern limit, the Cape Comorin as its southern limit, and the Bay of Bengal and the Arabian Sea as its limits on the east and west respectively and that the Kshatriyas have gradually migrated southwards from the north.
We also gather from the Puranas and Ithihasas that the Kshatriyas originally inhabited Rajasthan, a country surrounded by the Himalayas on the north, the Vindhiya mountains on the south, the Indus on the west and Bundlekhund on the east. They gradually extended their sway southwards. The Hindu Shastras divide the Kshatriyas who have exercised sway from ancient times into the Solar, the Lunar and the Fire races. The last is also known as Agnikulas.
Valmiki Ramayana, Balakanda, Sarga 70, Sloka 18, bears out the fact that the Solar Race was in existence.
Purport – To Kasiapar was born Vivasvan (Sun); and his son was Vaiwaswatamanu. Vaiwaswatamanu was the first who swayed the sceptre; Ikshwaku was his son.
That the Lunar race was in existence is attested by the Devibhagavata, first Skanda, 11th Chapter. The substance of which is that by Tara, the wife of his preceptor, Chandra had a son named Budha. This Budha begot Pururava by Elai who was cursed by Parvati and Parameswara to become a woman for trespassing their sanctuary during the course of his hunting. This Elai was before a king of the Solar race by name Sudyumna. The Pandu race sprang from Pururava.
Villiputhurar Bharatha. Adiparvam Kurukula Sarga.
எங்கண் மாதவனி தயமாமலர் வருமுதயத்
திங்கண் மாமரபினிற் பிறந்திசையுடன் சிறந்தோ
ரங்கண் மானிலத்தரசர் பல்கோடியவ்வரசர்
தங்கண் மாக்கதை யானறியளவையிற் சமைக்கேன்.
Purport – I shall proceed to narrate, so far as I know, the history of the many crores of renowned kings of the earth who sprang from the noble Lunar race who take their origin from the lotus like heart of my god Vishnu.
The authorities for the existence of the Agnikulas
In the Mahabharata, Vanaparvum, Markandaya SamasyaSarga while tracing the genealogy of the Agnikulas, it is mentioned that a king of that race named Tapa had three sons Purandaran, Usma and Manu. Of these three, Manu, it is stated, reigned over the kingdom.
Mahabarata Araniaparva, Markandaya Samasya Sarga,
Chapter, CCXX
And another king of the same race named Sambu the son of Agni, seems to have been praised by Brahmans well versed in Vedic lore as may be seen from the above Sloka.
Bharatha, Chapter, CCXXI. Sloka.
Purport – O the esteemed son of the Kurus devoid of all sin! Please hear the history of Kartikaya. I have already dwelt much on the subject of Agnikulas and have gone into details about them.
Purport – All the descendants of the fire race who were born of Brahma in the begining took their origin again from Athri. This is also endorsed in Nallapillai’s Bharathum, Araniaparva, Kumarasambava Sarga in which the first seven stanzas treat in ful the genealogy of Agni and that Agni refusing to comply with the request of the gods took to penance by retiring to some secluded place in the forest.
The eighth stanza of the above is given below.
காலமிவ் வளவெனா முறைப்படி கடுந்தவம் பலபயின்ற பின்
சீலவானவர் வியப்பவந்தவி சிறப்பினல்கி நலமன்னினான்
கோலவன்னி கதையீதெனச் சிலகுறித்து மீள விதுகூறினா
னாலமுண்ட சிவனருள் குமாரனெனையாளுடைக் கடவுடோற்றமே.
Purport – Vaisampayana after expounding the history of the graceful Agni when he returned after a long penance as dictated by Vedas, contributing to the admiration and happiness of the gods and resumed in all glory his original form, began to narrate the origin and history of Kumaraswami the merciful son of Siva, who swallowed poison.
We have seen in the Mahabharata, Vanaparva, Chapter CCXX, Sloka 5, that Manu, who descended from Agnikula reigned over the kingdom. This is corroborated by Bhaghavata, Skandam 8, Chapter I, Sloka 20 that the second Manu named Swarosishu, son of Aghi reigned over the country and had sons by name sudhyuman, Sushenan, Rosishman and others.
Further, the same is corroborated by Tamil Bhagavata, Skanda 8.
இயம்பிரண்டாஞ் சீர்மனுவினை யுரைக்கினிலங்கு மக்கினி முனமீன்ற
நயந்தரு சுவாரோசிட நவனுலகம் நவையற காக்குனாள்,
Purport – The said second Manu is the same Swaro- sihamanu who was at some former time born of the glorious Agni; in the days when he reigned the earth without sin & others.
This is further supported by Villiputhurar’s Tamil Bharata, Adiparva, Draupadaimalayitta Sarga, where the governess of Draupadi describes to her who each of the assembled kings at Swayamvara Mantapa is-
இவன் சல்லியனென்றுரை சான்ற விகல்வேன் மன்னற் கேறனையா
ளிவன்றன் பகைவர் யாவரையு மிமையோ ராக்குமெழினீல
ளிவன்றண்டமிழ் தேரடல் வழுதியிவன்றே ரிரவிகுலவளவ
னிவன் செந்தழலோன்மர பாகியீரேழுலகும் புகழ்சேரன்.
Purport – This is the Maharaja Sullia, who is a lion of all the other Kshatriyas who ever drew sword. This king is the beautiful and valiant Neela that despatched all his enemies to heaven in the battle field (only to be numbered as gods). This is the most powerful Pandya, who was well versed in the melodious Tamil language. This is the king Chola, a descendant of the Sun, whose chariot has a single wheel. This is the king Chera whose fame extends over the fourteen worlds, a descendant of Agni.
The following stanza is from Villiputhurar’s Mahabharata, Rajasuya Sarga on the occasion of the Agrapuja (superior worship).
பரிதியுமதியும் வன்னியு முதலாம்
பல் வகைக்குலத்து முற்பவித்த
நரபதி குழாத்தில்யாவரே பெறுவார்.
நவிலுமுற்பூசை மற்றென்னக்
கருதியவ சுக்களெண் மரிலொருவன்
கங்கையின்றிரு மகன் றெய்வச்
சுருதி மாமகஞ்செய் புனிதனை நோக்கித்
தொன்முனி வரையுநோக்கி
Purport – Dharma Raja seeing Bhishma, the beautiful son of Ganga and one of the eight vasus, and the Munis who perform sacrifices as laid down in the divine Vedas and other ancient Munis, asked them as to which of the kings of the several races, Solar, Lunar and Agni deserved respect first.
Mahabharata, Sabhaparva, Rajasuya Sarga, sloka, 15
சூரன் குலத்தோர்கு பேரன் குலத்தோர் சுடர்பாவகப்பேர்
பேரன்குலத்தோர் கண் முதலோரி ருந்தார்கள் பெயர்பெற்ற
வீரங் கொலோவாகு சாரங்கொலோ செல்வ மிச்சங்கொலோ
பூரம்புராசிப்பு விக்கென்று முதுவோர்கள் பொதுவோர் கொலோ.
Purport – While there are kings of the renowned Solar and Lunar races and the valiant kings of the renowned. Agnikula race and others, how can shepherds deserve the first respect? Have these shepherds become deserving of respect by their valor, prowess or extensive wealth and are they the greatest men of all in this world surrounded by sea? So, Sisupala asked Vyasa, when he gave out his opinion that Krishna deserved the first respect. By these authorities we see that the Kshatriyas were divided into the Solar, Lunar and Agnikula races; and that the word, Agnikula which finds place in the Bharata, Bhagavata and other Sanscrit literature, corresponds to the word Vannikula, a shortened from of செந்தழலோன் மரபு and சுடர்ப்பாவகப் பேரன்குலம் used even in the most ancient Tamil literature.
We shall now also consider whether these three Kshatriyakulas, Solar, Lunar and agni are ancient, or mediaeval, as some may be disposed to entertain a doubt on the point. Tiruvilayadalpuranam, Tiruvalavayan Padalam, Stanza 12 says.
வெள்ளநீர் வறப்பவாதி வேதியன்ஞாலமுன்போல்
உள்ளவாறு திப்பநல்கியும் பரோடிம் பரேனைப்
புள்ளொடு விலங்கு நல்கிக்க திருடற்புத்தேண் மூவர்
தள்ளரு மரபின் முன்போற் றமிழ்வேந்தர் தடையுந்தன் தான்.
From the words “GUT” “as before” used in the above stanza it may be safely inferred that the three races had existed originally and that they were recreated or regenerated anew.
We believe that all the three races or kulas of the kshatriyas have been so divided to denote specifically their sub divisions. If we examine the three races, from a general point of view, we come to the practical conclusion that they refer to one and the same class and that the three lights from which they have originated merge, according to science and experience, in the same fountain source which inevitably present in the respective duties of each. We find also that these three races have had intermarriages and have dined at the same table. An impartial and careful consideration of these things cannot but lead one to the irresistible conclusion that these three lights are but branches of one light and that the three races are after all and the same race.
In the Mahabharatta, Adiparvam, Kandava Dahana a Chapter CCXXXI, it is stated that Mandapala, one me great Rishis, praised Agni as follows:-
“O thou Agnil Thou art the twin Asvins, thou art
surya, thou art Soma and thou art Vayu.”
In Aranya Parva, Chapter III. Rishi Daumya relates to the son of Prata, who cherished lofty aspirations, that in the 108 names of Surya, recited by Vaisampayana to Janamajaya, Suriya, is also addressed as “Soma” and “Vanni”. In conformity to these it is said in the Tamil Mahabharata, Adiparva, Yayathisarga, in connection with the description of the origin of Chandra that he possesses 16 Kalas or rays and that he lends them to his friend the Sun and receives them back; and that he shines originating from the face of the beautiful Agni, as may be seen from the following stanza.
பத்திரட்டி யிலீரிரண்டொழிந்த பல்கலையோன்
மித்திரற் கவைகொடுத்து பின்மீளவுங் கவர்வோன்
அத்திரிப் பெயரந்தண னம்பகந்தனிலுஞ்
சித்திரக்கனன் முகத்தினும் பிறந்தொளி சிறந்தோன்.
In the same Adiparva, Kandavadahana Sarga, it is stated that
”அருண வெங்கனலோன் கனலொடு கலந்தான்.”
Which means that the fierce fire Aruna combined himself with Fire, the fountain source:-
From these it is evident, that Soma, Surya, and Agni are one and the same and that Surya and Chandra take their origin from Agni. Further in as much as all the three Solar, Lunar and Fire races are Kshatriyas, they trace their origin to a common source, as the three branches of a tree to a common stock. For example, Chera, a descendant of Agni, Chola of Surya and Pandya of Moon have intermarried with each other. The Rev. William Taylor in his history of the Pandyas Vol. II, pp. 65 refers to the brotherhood of the Agnikulas, although the Puranas mention that Chera, Chola and Pandya are respectively the descendants of Agni Sun and Moon,
We shall now consider their brotherhood. The word Agnikula directly corresponding to Vannikula used in Tamil signifies only Kshatriyas or kings in its ordinary signification and in its common usage by authors. This is something like a name named after a cause, which gradually loses its etymological signification and becomes a common name. For instance a Sastri is so named on account of his attainments. But a Brahman without any culture in the Shastras is now so called; and hence it has attainments in the Shastras. In like manner the word Vanniya which meant originally a descendent of the Agnikula common signification. Kshatriyas has subsequently come to mean any Kshatriya according to usage and context.
The following are some of the many the authorities for the statement that the word Vanni is applicable to the God Agni, and to the kings of the three races, the Fire, Sun and Moon and generally to kings.
Villputhurar Bharata, Adiparvum, Kandavathagana
Sarga, Stanza 75.
அன்புடன ருந்தியு தரமுங்குளிர்ந்தான் வன்னி தன்
வடிவமுங் குளிர்ந்தான்.
Purport – After partaking of it with pleasure, Vanni had his belly and body cooled.
Nalla Pillai Bharata, Arannyaparva, Kumarasambhava
Sarga, Stanza 8. 32
கோலவன்னி கதையீதெனச் சில
குறித்து மீளவிது கூறினான்.
Purport – He said that this is the story of the beautiful Vanni and further added the following Sabhaparva,
Villiputhurar Bharata, Sarga, Stanza 111. Rajasuyayaga
பருதியுமதியும் வன்னியும் முதலாம்
பல்வகைக் குலத்து முற்பவித்த
Purport – Descended from the Sun, Moon and Vanni and several other kulas.
Kambar’s Semporsilayaloopathu, Stanza 3.
சிலையினிற்றி றங்கூர் வன்னியர் சிலையன்றிச்
சிலை மற்றுண்டோ.
Purport – Is there any bow with the exception of the best of the bows of the Vanniyar?
Iruvatchipulavar’s Thirukkaivalam, Stanza 1.
”சீராரும் வன்னிகுலச் செல்வர் முடிதரித்துப்
பாராளச் செங்கோலைப் பற்றுங்கை.”
Purport – The hand that holds the sceptre for ruling the earth and belonging to the crowned wealthy descendants of Vanni, full of prosperity.
Karunakarathonda Vanniyanar’s Sathakam, Stanza 24.
“எறிக்கும் புகழ்க்கச்சியேகாம் பரச்சம்பெனுந் தமிழால்
பொறிக்கும் புலிக்கொடியான் புகழ்பெற்ற புலமையெலாம்
தரைக்கு மதனப்புறத்துந் தெரிந்திடுந்தன்மை கண்டேன்
மறைக்கு வாலோதுங் கருணுகரத் தொண்ட வன்னியனே.”
Purport – Karunakarathonda Vanniya, who chants the Vedas! I have seen extolled in this world and all over the praises of Ekambarachambu for the erudition for which he, of the spotted tiger banner, has become famous.
Kadikaimuthu pulavar’s Thikkoovijayam.
“விரவு திரையுடுத்த திக்கு விஜயவிலா சம்புரிந்து மேவா ரெல்லாம்”
“பரவு வரகுணராமபாண்டிய வன்னியன் புகழைப் பரிந்துகூற”
Purport – His enemies praise with eager the fame of king Varakunarama Pandya Vanniya who conquered the eight corners of the earth surrounded by sea.
“வேந்தன் வரகுணராமபாண்டிய வன்னியனுக்கே விஜயஞ்சொன்னேன்.”
Purport – I say victory to King Varakunarama Pandya Vanniya alone.
Kalladam, Stanza 40.
தருமப் பெரும்பயிருலகு பெறவிளைக்கு
தாற்படை வன்னியராக்கிய பெருமான்.
Purport – The God who created the Vanniyas possessed of the four kinds of armies, so that the crop of Dharma may be raised on earth.
Vasishtum Aindavar’s stoty, Stanza 7.
மைந்த ரொருபதுவராகி மறைநூ னிறைந்து வளர்ந்ததற்பின்
றந்தைதாய சிறந்தேகத் தனையர் கயிலைத் தலமெய்திச்
சிந்தை செய்வார்நல்குரவு தீர உயர்வன்னியராவோ
மந்தநிலை சற்று தலினா லதிகநிலை மன்னவராவோம்.
தரைக்கு மதனப்புறத்துந் தெரித்திடுந் தன்மை கண்டேன்
மறைக்கு வாலோதுங் கருணுகரத் தொண்ட வன்னியனே.
Purport – Karunakarathonda Vanniya, who chants the Vedas! I have seen extolled in this world and all over the praises of Ekambarachambu for the erudition for which he, of the spotted tiger banner, has become famous.
Kadikaimuthu pulavar’s Thikkoovijayam.
விரவு திரையுடுத்ததிக்கு விஜயவிலாசம் புரிந்து மேவா ரெல்லாம்”
“பரவு வரகுணராமபாண்டிய வன்னியன் புகழைப் பரிந்துகூற”
Purport – His enemies praise with eager the fame of king Varakunarama Pandya Vanniya who conquered the eight corners of the earth surrounded by sea.
*’வேந்தன் வரகுணராமபாண்டியவன்னியனுக்கேவிஜயஞ் சொன்னேன்.”
Purport – I say victory to king Varakunarama Pandya Vanniya alone.
Kalladam, Stanza 40.
தருமப் பெரும்பயிருலகு பெறவிளைக்கு
தாற்படை வன்னியராக்கிய பெருமான்.
Purport – The God who created the Vanniyas possessed of the four kinds of armies, so that the crop of Dharma may be raised on earth.
Vasishtum Aindavar’s stoty, Stanza 7.
மைந்தரொருபதுளராகிமறைநூனிறைந்து வளர்ந்ததற்பின்
றந்தைதாயரிறந்தேகத் தனையர் கயிலைத் தலமெய்திச்
சிந்தை செய்வார்நல்குரவுதீரஉயர்வன்னியராவோ
மந்தநிலைசற்றா தலினாலதிக நிலைமன்னவராவோம்.
Purport – The ten sons grew up full of vedic lore and their parents having died, they went to Kailasa, and began to think that they would have their poverty removed by becoming great Vannives, and as that position is little by reaching the still higher position of kings.
Ramayanum, Vootharakandum, Thiruvolakka Padalam
Stanza 11
கோடிமன்னுமாடக்குலமென்னுமயோத்தியெய்திக்
கடிமன்னுவாயிற்கடைநின் றருள் காலநோக்கிப்
படிமன்னிவாழும்பல வன்னியர் மண்டலீகர்
முடிமன்னரெல்லாமுறையேபுகுந்தேவல்கேட்க.
Purport – Having reached Ayodhya, filled with terraced houses, over which wave many banners and standing at the guarded gate looking for a favourable opportunity, entered many Vanniyas, sovereigns and crowned kings and awaited orders.
We will now quote some extracts from some of the English historians regarding the position of the Vanniyas in the early days of the English conquest. At page 525 Vol. II, of “The Geographical, Statistical and Historical description of Hindustan and the adjacent countries” by Walter Hamilton, Esq., it is stated:-
“Wanny-A district in the interior of Ceylon, situated towards Trincomalee, in the north-east quarter. This is a fine flat country and well adapted for the cultivation of rice, which, from remaining vestiges, would appear to have been formerly raised in large quantities. The ruins of 600 tanks, some of great extent, are still to be seen and the territory seems to have been in a state of great prosperity prior to its occupation by the Dutch, since which event it has declined. At different periods, it’s Wannies or princes taking advantage of the wars between the Candyan sovereigns and their European enemies endeavoured to establish an authority independent of both, but they finally, after their country had been much desolated by all parties, submitted to the Dutch. The road through Wanny, from Vertativo to Molletivo, presents the shortest route between Columbo and Trincomalee, so that its inhabitants sustained much pillage and vexation from troops and their followers marching between these stations; but these atrocities were entirely suppressed during the administration of the Earl of Guildford, and the district has ever since been in a state of progressive improvement. ”
A history of the Military transactions of the British Nation in Indostan from the year 1745 by Robert Orme, Esq., F. A. S. Vol. II, Book VIII, treating of the “war of Coromandel” refers in page 200 to the war with the Poligars and the incursions of the British in March 1757 into the Tinnevelly District and says. –
“In this while Mahomed Issoof the Commandant and Moodilee the renter of these countries not being certified which way Calliaud would direct his march, expected that he would come in somewhere near Madura and remained at Chevelpetore under the hills to the west until they received intelligence that the enemy were marching from Panialumcrutch towards Tinnevelly; on which they moved to intercept their return and besides other Poligars of less note were accompanied by Vanniyar of Sivagherry, a very large colliery fort situated at the foot of the hills about 20 miles south of Chevelpetore.
“History of Ceylon” by Sir J. E. Tennent., K.C.S., LL D Vol. II, P. 509 says. “In modern times the Wanny was governed by native Princes, styled Wannyahs and occasionally by females with the title of Wunnichees.”
We have already pointed out by various examples that the derivative term Vanniyar peculiar to the Vanniyas of the Agnikula race has been used in Tamil as a common name for kings. We will also prove that such is allowed by usage and tradition. For example though the word “y” (flower) is peculiarly applicable to the lotus it has come to mean generally all flowers. In the same way, the word (animal) which means specially deer is commonly applied to all animals. This is the case also in regard to the word “Up” (fruit). It is customary in the Tamil language to use the specific name of anything to those belonging to that class.
Collections regarding Agnikulas or Vanniyas Annals and antiquities of Rajasthan by Lt.Col. James Tod (Second Edition, 1873), Vol – I, pages 85-87.
“Chahuman or Chohan-On this race so much has been said elsewhere, that it would be superfluous to give more than a rapid sketch of them here. This is the most valiant of the Agnikulas, and it may be asserted not of them only, but of the whole Rajpoot race. The derivation of Chohan is coeval with his fabulous birth: ‘the four-handed warrior. Chatoor bhooja Chatoorbaha Vira.) All failed when sent against the demons, but the Chohan, the last creation of the Brahmans to fight their battles against infidelity. A short extract may be acceptable from the original respecting the birth of the Chohan, to guard the rites of our Indian Jove on this Olympus, the sacred Aboo; the “Gooru of mountains, like Soomer or Kylas, which Achiles ” made his abode. Fast but one day on its summit, and “your sins will be forgiven; reside there for a year, and “you may become the preceptor of mankind.”
Notwithstanding the sanctity of Aboo, and the little temptation to disturb the anchorites of Bal, “the Moonis, “who passed their time in devotion, whom desire never “approached, who drew support from the cow, from roots, “fruits, and flowers, yet did the Dytes, envying their felicity, render the sacrifice impure, and stop in transit the share of the gods.
“The Brahmans dug the pit for burnt-sacrifice to the “south-west (nyrut); but the demons raised storms which darkened the air and filled it with clouds of sand,
“showering ordure, blood bones and flesh, with every ” impurity, on their rites. Their penance was of no avail.”
Again they kindled the sacred fire; and the priests, assembling round the Agniconda, prayed for aid to Mahadeo.
“From the fire-fountain a figure issued forth, but he “had not a warrior’s mien. The Brahmans placed him as “guardian of the gate, and thence his name, Prit’hi-ha-
“dwara, A second issued forth, and being formed in the “palm (chaloo) of the hand was named Chalcoka. A third ‘appeared and was named Pramara. He had the blessing “of he Rics, and with the others went against the demons,” but they did not prevail.
“Again Vasishta, seated on the lotus, prepared in-“cantations; again he called the gods to aid: and, as he “poured forth the libation, a figure arose, lofty in stature, of elevated front, hair like jet, eyes rolling, breast expanded, fierce, terrific, clad in armour, quiver filled, a bow in one “hand and a brand in the other, quadriform (Chatooranga)”whence his name, Chohan.
“Vasishta prayed that his hope might be at length “fulfilled, as the Chohanwas despatched against the demons.”Sacti-devi? on her lion, “descended, and bestowed her blessing on the Chohan, and armed with the trident, “as Asapoorna, or Kalka, promised always to hear his “prayer. He went against the demons; their leaders he” slew. The rest fled, nor halted till they reached the depths “of hell. Anhul slew the demons. The Brahmans were “made happy; and of his race was Pirthwiraja”
Vol. II, of the above book, pp. 406-407 says.
“When the impieties of the kings of the warrior race drew upon them the vengeance of Pursarama, who twenty
Sinem one times extirpated that race, some, in order to save their lives, called themselves bards, others assumed the guise of women; and thus the singe (horn) of the Rajpoots was preserved, when dominion was assigned to the Brahmans. The impious avarice of Sehsra Arjuna, of the Hya race, king of Maheswar on the Nerbudda, provoked the last war, having slain the father of Pursarama.
“But as the chief weapon of the Brahman is his curse or blessing, great disorders soon ensued from the want of the strong arm. Ignorance and infidelity spread over the land; infidels, as they style the Indo-Scythic tribes from the north-west, who the sacred books were trampled underfoot, and mankind had no refuge from the monstrous brood In this exigency, Viswamitra, the instructor in arms of the Bhagwan, revolved within his own mind, and determined upon, the re-creation of the Chetries. He chose for this rite the summit of Mount Aboo¹0 where dwell the hermits and sages (Moonis and Roosis) constantly occupied in the duties of religion, and who had carried their complaints even to the keer sumudra (sea of curds) where they saw the Father of Creation floating upon the hydra (emblem of enternity). He desired them to regenerate the warrior race, and they returned to Mount Aboo with Indra, Bramha, Roodra, Vishnu, and all the inferior divinities, in their rain. The fire-fountain (anhulcoond) was lustrated with the waters of the Ganges; expiatory rites were performed, and, after a protracted debate, it was resolved that Indra should initiate the work of re-creation. Having formed an image (pootli) of the dhuba grass, he sprinkled it with the water of life and threw it into the fire-fountain. Thence, on pronouncing the sajivan mantri (incantation to give life), a figure slowly emerged from the flame, bearing in the right hand a mace, and exclaiming, “Mar mart” (slay slav), He was called Pramat: an Abee, Dhar, and Gejein were assigned to him as a territory.
“Brimha was then entreated to frame one from his own essence (ansa). He made an image, threw it into the pit, whence issued a figure armed with a sword (kharga) in one hand, with the veda in the other, and a zunoo round his neck. He was named Chalook or Solanki and Anhulpoor Patun was appropriated to him.
“Roodra formed the third. The image was sprinkled with the water of the Ganges, and on the incantation being read, a black ill-favoured figure arose, armed with the d’hances of bow. As his foot slipped when sent against the demons, he was called Purihar, and placed as the poleoh, or guardian of the gates, He had the nonan-gul Maroost hali, of nine habitations of the desert assigned him.
“The fourth was formed by Vishnu; when an image like him, four-armed, each having a separate weapon issued from the flames, and was thence styled Chuthur-bhooja Chau-han, or the four-armed. The gods bestowed their blessing upon him, and Mecavati-nagri as a territory. Such was the name of Gurra-Mundilla in the Dwaput, of silver age.
“The Dytes were watching the rites, and two of their leaders were close to the fire fountain; but the work of regeneration being over the now-born warriors was sent against the infidels, when a desperate encounter ensued. But as fast as young demons arose; when the four tutelary divinities, attendant the blood of the demons was shed, on each newly-created race, drank up the blood, and thus stopped the multiplication of evil. These were Asapurana, of the Chohan, Purihar, Solanki, Pramara, Gajun Mata, Keonj Mata, Sanchair Mata,
“When the Dytes were slain, shouts of joy rent the sky; ambrosial showers were shed from heaven; and the gods drove their cars (vahan) about the firmament, exulting at the victory thus achieved.”
“Of all the thirty six royal races (says Chund, the great bard of the Chohans) the Agnikula is the greatest; the rest were born of woman.”
The account thus recorded by Lieut.-Col. Tod from several authorities is also borne out in the Brahmanda, Agneya and Skandapurana of the eighteen puranas current in South India. We see in these that several Kshatriya warriors sprang from Agni and established the Vedic rites and precepts by destroying the Rakshasas and Paisachas, the avowed foes of the Vedas. But though these puranas differ in some minor points, there is not a title of difference in the important fact of the existence of the Agnikulas and of the Vanniyas of the Agnikula race. Should it however be asked as to why there should be any difference, even in that it is usual for them to exist in the Hindu Shastras and certain minor and unimportant points, it may be answered puranas, which are their chief drawbacks. Some however explain that there is a different interpretation for all these differences which are after all similar in meaning. We need not trouble ourselves about these. Let them be as they are. Our object, as explained in the beginning, being to bind those who have any differences of opinion, in matters relating to caste, to the authorities from which such differences of opinion arise, we need not trouble ourselves to justify the differences thus existing in the various Puranas and Ithihasas. We may therefore be permitted to assert that in the north as well as in the south of India the Vanniyas of the Agnikula race are still existent.
This view is confirmed by Dr. Oppert in his article On the Original Inhabitants of Bharatavarsa or India as will be seen from page 118 of the Madras Journal of Literature and Science for the session 1887-88, wherein, it is stated that “the existance of these Fire-races, Agnikula or Vannikula (Vanniyan) in north and south India is a remarkable fact. ”
Again Mr. J. H. Nelson, M.A., C. S., in his Madura Manual Part II, page 56, says.
“The Vanniyans are at the present time a small and obscure agricultural caste but there is reason to believe that they are the descendants of ancestors who in former times held a good position amongst the tribes of South India.”
A MS. abstracted at page 90 of the Catalogue Raisonne, states that the Vanniyans belong to the Agnikula and descended from the Muni Sambhu; and that they gained victories by means of their skill in archery. And another Ms. abstracted at page 427 shows that two of their chiefs enjoyed considerable power and refused to pay the customary tribute to the Rayar, who was for a long time unable to reduce them to submission. Armies of Vanniyans are often mentioned in Ceylon annals. And a Hindu History of Ceylon translated in the R. A. S. Journal, Vol. XXIV, states that in the year 3,300 of the Kali Yuga a Pandya princess went I over to Ceylon and married its king and was accompanied by sixty bands of Vanniyans. ”
The following extract is from page 509 et seq Vol. II, of-Ceylon-An account of the island of Physical, Historical and Topographical, by sir J. E. Tennent K. C. S., LL.D., & others, Fourth Edition, 1860.
“In modern times the Wanny was governed by native Princes styled Wannyahs and occasionally by females with the title of Wunnichees; their chiefs professed allegiance and paid tribute to the Malabar Rajahs of Jaffna and later still to Kings of Kandy; but their submission to the latter was ostensible rather than real and involved scarcely a virtual submission.
The Portuguese after the capture of Jaffnapatam, became the nominal sovereigns of the Wanny; but their dominion never extended beyond the sea-coast, and they exercised no actual control over its restless chieftans and their followers. The Dutch, as the successors of Portugal, affected to assert a right of supremacy; but were only enabled to enforce their annual tribute of elephants by a frequent resort to arms.
In 1782 these continued conflicts were brought to an apparent issue by a combined and vigorous effort of the Dutch, who routed the forces of the Wanniahs at all points and reduced their country to at least the outward semblance of submission. It is characteristic of the spirit of this people that the Dutch met nowhere a more determined resistance than from one of the Native Princesses, Wannichee Maria Sembatti whom they were obliged to carry away prisoner and to detain in captivity in the Fort of Colombo.
For the security of their conquests, the Dutch erected a Fort at Moletivoe, on the Eastern Coast; but the sole result of their policy was the impoverishment and desolation of Wanny, without insuring its thorough subjection. The people impatient of their presence and control, appear to have abandoned agriculture and peaceful pursuits and to have betaken themselves to a wild and marauding life, making sudden descents on the cultivated lands on either seaboard of the island and carrying on a predatory warfare against the Dutch in their settlements at Munaar and Trincomalee. They penetrated even into the peninsula of Jaffna, across the Isthmus of which the Dutch were compelled to build a line of small forts, and to loophole the church at Elephant pass in order to keep the Wannyahs at bay. After the sovereignty of Ceylon to the British, the excesses and turbulence of this part of the country still continued. In 1803, on the occasion of our first hostilities with the king of Kandy, Pandara Wannyah, an influential chief on the border of the Newera Kulaurya District, undertook to expel the English from his country and succeeded in occupying Cottiar on the bay of Trincomalee. He drove out the garrison at Moletivoe and seized the fort, when had been left in charge of a British officer and a few sepoys – they escaped in a fisher’s boat to Jaffna, whilst the insurgents carried away some useless cannon that still lie buried in a rice-field near the Padivil tank. The attempt was of course followed by no permanent success; the insurgents were speedily dislodged, the forts retaken and the power of the chief of the Wanny was finally and effectually extinguished. Their last descendant and representative was an
old lady, who in 1848, resided near the fort of Jaffna and enjoyed a small hereditary estate, the remnant of her ancestral possessions. The result of these contestive wars and calamities consummated the ruin of the Wanny; the cattle so essential to cultivation were carried off; the tanks were injured, partly through abandonment, and partly by natural causes.*
Danger thus drove the remnant of the inhabitants from the richer districts of the Wanny to the poor and sandy soil in the vicinity of the forts on the coast where they could carry on tillage and dwell in comparative security.”
The above account is more or less in unison with that recorded on pages 142-143 of the Tamil Geography of Hindustan for the use of schools published by the American Mission press-Third edition, 1850. The facts narrated here seem to be a little more detailed going into the names of Capt. Driberg a Lieut. Jewell, both of whom fought in succession with Pandara Wannya and the successes achieved by them.
The Rev. William Taylor in his Catalogue Raisonne Vol. 3, page 427, where he gives an account of Candavarayen and Chethurayen, two Vanniya sovereigns who ruled in the fort of Tiruvidai Churam in Chingleput, says ‘In those days the Vannier or Palli people, by permission of the ruler of the country, built this fort for themselves, as their own. But they paid tribute to the sovereigns of the Andhra Carnata and Dravida countries. No written account of their race has been preserved. But of their posterity Candavarayan and Chethurayen came to the government. Being skilful men, they built their old fort very strongly. The measures of that fort, as now found, are from south to north 1,141 feet, east to west 1,200 feet. The breadth of its outer wall was 20 feet. Around it there was a moat 30 feet broad. Besides this outer one there was an inner fort and a palace on the top of the hill. While ruling with considerable power, they rejected all claims of customary tribute from superior kings. They were both illustrious but Candavarayen was the more warlike of the two. He affixed alarm-stations, on eminences at certain distances around his capital. There was no other king like him.”
The result of all this was that the Poligar “came to invade him” and a severe struggle took place. The Poligar finding that he could not succeed in his attempt desisted from open warfare and intended to effect his object indirectly by stratagem and accordingly by the aid of one Kuppuchi.Candavarayen’s mistress, had his head cut off. This extremely grieved his brother Chethurayen who took the hundred companions of Kuppuchi to a tank and cut off their heads. In proof of this the tank is to this day called Pinnai Yeri (the lake of corpses). The Rev. Mr. Taylor concludes his account by saying that “the truth of the preceding narrative is attested by all the people living around about that neighbourhood.”
We shall now adduce some more instances of the former legal power exercised by the Vanniyas. In the copper stone inscriptions and stone engravings discovered in Ramnad, it is recorded that the Vanniyas were formerly the chiefs of eighteen forts and that they were conquered by the Setupati of Ramnad, a few years before the following are extracted from the Archaeological Survey of Southern India, Vol. IV the Muhammadan conquest. (1886).
The words “வன்னியராட்டம் தவிள்த்தான் ” “who stopped the pride of the Vanniyars” occur in the Setupati Copper plate grants No. 3. page 67, lines 15-16; No. 4.page 69, line 17; No. 5, page 71, line 6; No. 6, page 73, jine 5; and No. 17, page 101, lines 18-19.
Again the words “வன்னியராட்சதவிற்தன் ” “who put a stop to the pride of the Vanniyars” are found in Grant and No. 10, page 83, line 14.
In the first two of the six copper-plate grants said to be in the Museum in page 149 of the above book, occur the words “Vanniyaraya Kothram,” “the kindred of Vanniyaraya” while in the third, reference is made to “Vanniya sinna Pillai tandiri” “the minister (or commander-Tantri) Vanniya Sinna Pillai.”
The Savundararajapuram grant No. 27, Sale deed of Sinnakadirabhupalasamudram, page 118, lines 21-22. “பதிநெட்டுக் கோட்டத்து வன்னியர் மிண்டன்” “the breaker of the Vanniyars of the 18 kottams.” No. 31, Grant belonging to Palani Temple, page 127, Plate II b, lines 27-30, “பதிநெட்டு மன்னியருக்கு எளுபத்தேளு பாளையக்காரருக்குந் தொஷணப் பிறவெனன்” “who causes fever to the 18 Manniyars and 77 Poligars.”
From the foregoing statements and quotations, we venture to think that it cannot but force itself upon our readers that the Vanniyas of the Fire race are the descendants of the Vanniya kings who have ruled and exercised sway over India and who have occupied high and commanding positions since the early days.
We have up till now been establishing by quotations from several authenticated sources, such as Shastras, Puranas, Ithihasas, Tamil standard works and modern histories, accepted on all hands, the significant import of the word Vanni and the renown and fame of the Vanniyas. We shall now proceed to enquire a little into the other names of these Vanniyas.
Dr. Oppert in his On the original inhabitants of Bharatavarsa or India pages 117-118 says “The Pallis form at this moment on the whole a highly respectable class, living partly as agriculturists in the country and party as citizens in towns. They belong to the caste of the Vanniyar (wit). The word Vanniyan is generally derived from the Sanskrit Vahni, fire. Agni the god of fire, is connected with the regal office, as kings hold in their hands the fire wheel or Agneyachakra and the Vanniyar urge in support of their name the regal descent they claim, for they contend that the Pandya Kings belonged to their race. ”
From this it may be seen that the term palli is also used for Vanniyas in certain places. But this word cannot be taken as signifying the name of the caste, for the simple reason that it finds no place in Nighantu and Thivagaram and the standard works of Tamil literature. In the two former books, the names of each and every caste in Southern India together with all their sub-divisions are enumerated; but nowhere in the list there given can the above word Palli be traced. Even in the recognized standard works of Tamil literature, the word in question is never used. But should it be asked that if it is not the name of the caste why it should be made applicable exclusively to that particular caste alone, it may be said as already pointed out, that the Vanniyas are the descendants of the kings of the Apnikule race. But these kings having, as depicted in the histories of Ceylon and other countries quoted above, subjugated by the Muhammadan and English conquests, and lost their power, took to tillage and other humble occupations and began to live in hamlets and villages But fallen greatness having its own sympathies. Such of the people as knew who their new kindred were associated with them such titles as would indicate their former grandeur and high position, to those who were unacquainted with the same. Hence it happened that what had originally been intended to attach a certain association and signify a certain meaning came, in course of time, when it was natural for people to forget of past things, to denote in general the class as a whole. As a striking instance of this we will quote from Dr.Oppert’s article referred to above. On page 128 the reader will find.
“Everything connected, with royalty has the term palli prefixed to it in Malayalam as pallikovilakam’, a royal palace, pallimetta’, a royal bed, “pallival’ a royal sword. pallivetta a royal chase &c. This expression is very peculiar indeed, and seems to prove that the recollection of the splendour and power of the ancient Pallavas or Pallis had died out in the minds of the people when these words
The use of the word Palli in all these is significant and original import clearly expressed.
We shall also consider the meanings of the titular names the Pallis and see whether any internal evidence can be traced for them as to their relation with the Vanniya kings.
In page 127 of Dr. Oppert’s above quoted article it is said that “in Chingleput and its neighbourhood the Pallis add to their name the title of Nayakar or leader” On page 95 Dr. Oppert says that this word “Nayaka, meaning a leader (especially a leader of the troops, i.e., a general) is derived from the Sanskrit ni to lead.” This is sufficient in itself to show that the Vanniyas who go by the above title belong to the military class and are Kshatriyas.
They also go by the title of Padeiyatchi, Kandar, Rayar, Valundaiyar, Bhupathi, Udaiyar, Cholanar, Anjathasingam, & C. Of these Mr. Nelson in his Madura manual Part II, page 57 says of the Padeiyatchis that looking to their caste name they would appear to have been employed in former times as soldiers. The name seems derivable from Padei (a body of troops) and Atchi (ruler) in the same way as the Kaniyatchi, the ruler of land or freehold proprietor is derived from Kani and Atchi.” As regards the word Kandar Dr. Winslow in his Tamil and English Dictionary, page 235, Edition of 1862, gives the meaning of the word as “a lord, a superior, a hero and a king of Sola dynasty.”
That this word is also one of the titles of the Vanniya kings may be gathered from the following stanzas from Nanthikkalambakam and the preface to Villiputhurar’s Bharathum.
காது நெடுவேற் படைநந்திக்கண்டன் கச்சிவளநாட்டு.
Purport:-In the fertile land of Conjeevaram belonging to Nandhi Kandan who carries a long smiting javelin.
தென்னாட்டில் வடநாட்டிற் குடநாட்டிற் குணநாட்டிற் றெவ்வரோடக்
கன்னாட்டி யமர்பொருது கங்கைநீ ரூட்டுவித்துக் கண்டன் வேங்கை
யென்னாட்டு மெழுதியவன் திருமரபோர் பெற்றபுகழ் யாவர்பெற்றா
ரன்னாட்டுக் கொற்றமெல்லா மக்குரிசில் புகழொடவ தரித்ததன்றே.
Purport:-Who is there that obtained such renown as gained by the dynasty of the great Kandan Chera fixed boundary stones in each corner of the southern, northern, western and eastern regions, in token of the quests achieved by him in wars, in which his enemies showing their backs, and who was anointed with the Ganges water, and who has established his tiger-banner in every country? The regal strength of that kingdom was due fame fame of that sovereign alone.
The meanings of the other titular names Rayar, Valundaiyar, Bhupathi, Udaiyar Cholanar and Anjatha-am are respectively king, one who has the sword by his side, owner of land or King, one who owns lands, descendants of Chola and a fearless lion.
The following interesting account of the Pallis is taken the History of Hindostan; its Arts and its Sciences: connected with the other great Empires of Asia during most ancient periods of the world by the Author of an antiquities; Vol. II, pages 142-146.
“These books (the Vedas) the Pooranas affirm, were carried out of India into Egypt by a blameless and persecuted out of men named Pallis who emigrated thither in the earliest periods of the Indian Empire.” Then comes the which is an extract from two of the eighteen Pooranas, history of their migration in the words of Mr. Wilford, Skanda and Brahmanda. Mr. Wilford goes on to say the “Pallis remaining in India have different names.
Their ancestors are described as a most ingenious people, virtuous, brave and religious attached particularly to the worship of Mahadeva, under the symbol of the Linga or Phallus: fond of commerce, art, science and using the Paisachi letters, which they invented. The history of the Pallis cannot fail to be interesting, especially as it will be found much connected with that of Europe; even their miserable remains in India must excite compassion when we consider how great they once were and from what height they fell through the intolerant zeal and superstition of their neighbours. Their features are peculiar; and their language is different, but perhaps not radically, from that of other Hindoos; their villages are still called Palli, and in general Palli means a village or town of shepherds or herdsmen; and the whole tribes are named Palliputras.
The above extract unfolds various circumstances of great moment in the historical inquiry of the Vanniyas. We cannot appropriately conclude this without enquiring into
the meaning of the word shepherds as above used, and we cannot do better than cite our author to give some explanation for the same.
“The very existence of this shepherd dynasty has been the subject of debate among the learned; and all the history that we have concerning it is given in a solitary passage in Josephus against Apion extracted from Manetho’s account of the Egyptian dynasties. That authority might still be suspicious, were it not for this important and indisputable relation from the Sanskrit books of the conquest of Egypt by the Palli who it is remarkable in Josephus’ account are called men from the Eastern regions. That account being extremely valuable and intimately connected with the subject of this history is here
inserted as it may prove useful to those persons who are at this time in India, making further investigations into the history of this celebrated race of the Palli,”
After tracing the genealogy of six kins of the Egyptians, Rev. Mr. Morris says that this people were all called Hyc, 1.0, shepherd kings for Hvc in the sacred language (of the Egyptians) signifies a King and Sos in the common language denotes a shepherd or shepherds; and of these two the word Hyc-sos is compounded.
Again he goes on to say:-
“Concerning the incomprehensible word Hycsos, used above by Josephus, Mr. Bryant has the following very ingenious conjecture. “The original term which Josephus probably copied was Tkkovs, or, with the Greek termination Tkkovo os, i.e., the great Cush, or Lord Cusean. It is true kovo os, or as it had better be written, Tkkovo os, relates to a people who were shepherds, but that profession is not necessarily nor originally included in the name. Josephus, having said that Σws signified a shepherd, induced Eusebius to retain it, and to write the word ‘Tkkovo ws, a mistake that is easily remedied. The term then ‘Tkkovo ws, which should have been ‘Tkzovoo os, or Ovkxovoo os, signifies the Lord Cusean, and it might easily have been mistaken for a Shepherd”
By way of explanation, we may be permitted to state here that the word Pala from which Palli takes its origin means Protecter and does not refer exclusively to shepherds, whose occupation is to tend sheep and cattle. Please note the words “Um saft” and “Gamumeon” in the following stanza from Villiputhurar’s Mahabharatha, Sabaparva, Rajasuyayaga Sarga:-
பூபாலாவையத்து முற்பூசைபெறுவார் புறங்கானில்வாழ்
கோபாலரோவென்றுறுத் தங்கதிர்த்துக்கொதித்தோதினான்
காபாலிமுனியாதவெங்காமனிகரானகவினெய்தியேழ்
தீபாலடங்கா தபுகழ்வீரகயமன்ன சிசுபாலனே.
Purport:-Sisupala who was like the fierce Kama upon whom the wrath of Siva never fell and who, victorious elephant like, had his praises too great to be filled by even the seven islands, asked in a stentorious voice, with earnestness and foaming with rage. Are the shepherds who dwell in the out-of-the way forests, the persons fit to receive the first respect in the assembly of the rulers of the land?
Lt. Col. Tod’s surmises regarding the Raj-Palli may not be inappropriate in this connexion. He says in his Rajasthan Vol. 1 page, 107 that “it is difficult to discover any thing regarding this race, which, under the names of Raj-pali, Raj-Palica* or simply Pala are mentioned by all the genealogists; especially those of Saurashtra, to which in all probability it was confined. This tends to make it Scythic in origin; the conclusion is strengthened by the derivation of the name meaning ‘royal shepherd’; it was probably a branch of the ancient Pali.”
The following suggestive account is extracted from page XXI of Nagavarma’s Canarese Prosody-Edited with an introduction to the work and an Essay on Canarese literature by Rev. F. Kittel, B. M. S., 1875.
“This land (Vengi) was once ruled by the Pallavas. probably a so-called Dravida race. Their kingpom was called Vengirashtra and their capital was Vengipura or Kalinganagara. To the, strange to say, Sanskrit names of the (Jaina) rulers invariably the epithet “Varma” is added (cf-our Nagavarma). A. D. 777 their dynasty was to some extent, still extant; and at that time Kundave (mother of Kunde) daughter of the Pallava king erected a Jaina temple in the north of Sripura. However 605 A. D. The Calukya Vishnu Vardhana II had conquered the capital Vengipura and founded the Rajamahendra dynasty; and after 680 A. D., the Calukya ruler of Kalyanapura on the Tungabhadra, Vinayaditya, a relative of the Rajamahendra line, smote one of the Pallava rajas as did also a king of the Kongu or Cera dynasty. About 1,000 A. D., the kingdom Vengi passed to (Saiva) Rajendra Chola, the then dominant sovereign of Southern India. ”
The above view is confirmed by Dr. A. C. Burnell in his Elements of South Indian Paleography, Second Edition 1878, wherein on page 36 he says “Of these Pallaves but little is known. The general use of the title Verman is common to them and the Vengi kings and this and some other facts make it most probable that they belong to one family. They had numerous contests and alliances by marriage with the Cera, Chola and Chalukya families but in the XIth century they were feudatories of the Cholas and on this account were, apparently, repeatedly attacked by the Western Chalukyas.
We may also trace the identity of these Pallaves and Pallis by the similarity of their Gotras. In Ekambaranathar’s divine song quoted below, it is stated by Irattayar that the Gotra of both the above is Sambu Gotra.
*’வெஞ்சமரில் தத்துபரிபல்லவன் சம்புகுலப்பெருமான்
வைத்த துவாபாரமண்டபத்தும்,
Purport: In the heated war, and in the Thulubara Mandapam built by the great god Pallava, of the Sambhu race who rides on the leaning horse.
The above is corroborated by the following inscription No. 74, from page 105 of the South India inscriptions, edited and translated by Dr. E. Hultzsch, Ph, D., Vol. I,
1890.
“On the outer wall of the doorway which leads to the painted cave at Tirumalai, to the left of the entrance. This inscription is dated in the twentieth year of Tribhuvanachakra-vartin Rajaraja-deva which according tothe Poygai inscription (Nos. 59-64) would correspond to the Saka year 1157-58. The donor was Rajagambhira-Sambuvarayan who bore the birudas Attimallan and Sambukula Perumal (i.e., the Perumal of the Sambu race.) The object granted seems to have been the village of Rajagambhira nallur, which had evidently received its name
from that of the donor.
Translation: Hail! From the twentieth year of the illustrious Tribhuvanachakravartin, the illustrious Rajarajadeva, forward,-1, Attimullan Sambukula Perumal, alias
Rajagambhira-Sambuvarayan, gave to Andangal Pangalarayar, & cr.
The above title ” “Sambukula Perumal” occurs also in inscription No. 72, on page 102 of the above book.
In addition to all that has been stated above, it may be pointed out that in the Chengleput district where the mejority of the Vanniyas settled after their downfall, the villages inhabited by them were known by the name of Manavaydoo, (.e.) villages inhabited by the Vanniyas or the ruling race. The boundary stones of these villages were marked with the royal wheel of mandate an ensign of the royal descent of the Vanniyas. There are still visible in different parts of the district. As living instances of the remnants or these once most powerful and valiant race, we may point out the present Poligars of Pitchavaram, Udayarpalayam and Ariyaloor as well as the Zemindars of Sivaghiry and Seorkali Nallava Nayakapuram. Also Paramesevara Vanniya Nayanar of Oothangal, Kachchirayar
of Paravoor, Vanangamudi Cholanar of Kadalangudi, Pannai Muthuswamy Cholanar of Tinnevelly and others.
And now having concluded this hastily drawn up and in many respects imperfect sketch, we may be permitted to recapitulate and summarise our ill-assorted compilation which, for want of time, we are unable to put into a more acceptable and methodical form. We have, however, tried to be as systematic and consistent as possible. After defining the word Jati or Caste and stating our object in attempting to compile this pamphlet, we referred to the origin of caste and its divisions into the four great classes with its several sub-divisions. The Kshatriyas were then specially treated about going into their origin, their subsequent socalled extirpation by Parasurama, which was disproved and it was established that the Kshatriyas have not been swept away from off the face of the earth as was originally supposed. The original abode of the Kshatriyas was then touched upon and from this their gradual dispersion towards the south of India. This led to the establishment of the existence of the Agnikulas by quotations from various authorities and of the kingly power and royalty exercised by the Vanniya kings such as Pandiya, Chera, Chola and others.
As all mundane affairs, the downfall of the Vanniyes by the Muhammadan and English conquests and their final reduction to the condition of ordinary trysts were the natural result. This, in briet, is the history, as given in this sketch, of this unfortunate race, who have seen such vicissitudes of fortune, and who fell from a great height through the intolerant zeal and superstition of their neighbours. It is also to be much regretted that those among whom their lot was cast after their downfall, have not been slow in accelerating materially their downward path, by not only crying them down to serve their own purposes whenever an opportunity offered itself, but also in removing from the standard works of Tamil literature every Vista of their former power and splendour. The positive proofs put forth, added to what has been adduced from several ancient authors concerning the race lead to consequences extremely important with regard to a people whose peculiar destiny and wonderful history-though mounting up to the highest post diluvian antiquity-have to be seriously considered before any off-hand conclusion is come to. We trust therefore that a sufficient and satisfactory case having been made out, it cannot fail of forcibly impressing itself upon the attentive mind of every thoughtful reader, that the Vanniyas of now a-days are none but the descendants of those Kshatriya kings, of whom so much has been written and spoken in days of yore and that it is meet and proper that they should be assigned their proper place as Kshatriyas in the Census returns and reports and all such matters affecting their social position.
ANSWERS TO THE QUESTIONS PROMULGATED
BY THE CENSUS SUPERINTENDENT
REGARDING CASTE
- Name with its etymology, traditional and probable.
The caste is known by the following names.- Agnikulas and Vanniyas. The etymology of these is the same being derived from the Sanskrit Agni or Vahni meaning fire. The following taken from Dr. Oppert’s article on the Original inhabitants of India explains the name of the caste with its etymology.
“The word Vanniyan is generally derived from the Sanskrit Vahini, fire, Agni, the god of fire, is connected with the regal office as kings hold in their hands the fire wheel or Agneyachakra and the Vanniyas urge in support of their name the regal descent they claim.”
“The existence of these Fire races Agnikula or Valnikala (Vanniya) in the North and South India is a remarkable fact. No one can refuse to a scion of a Non- Anyan warior tribe the title of Rajputra, but in so doing we establish at once Aryan and Non-Aryan Rajaputras or Rejbots. The Vanniyan of South India may be accepted as a représentative of the non-Aryan Rajput element.”
2 – Origin traditional and probable.
First, as regards the traditional origin of the caste, the reader is referred to the regeneration of the Agnikulas, an account of which is given on pages 14 and 24-28 of the Vandikula Vilakkam. The ancestors of the Agnikulas were those who destroyed the demon race. Stripped of its allegorical character, the above account of the regeneration of the Agnikulas would, according to Marshman (History of India by John Clark Marshman, Part I, Page 18, Fourth Ed,), “point to some religious conversion or some political revolution.” Colonel Tod, Author of the Annals and antiquities of Rajasthan “thinks that they must have been either the aboriginal classes raised (Vol. II, Page 408) to moral importance by the ministers of the pervading religion or foreign races who had obtained a footing amongst them.” This doubt Colonel Tod solves by “contrasting the physical appearance of the reapective races.” He says that “the aborigines are dark, diminutive and ill favoured; the Agnikulas are of good stature and fair with prominent features” and concludes that “the ideas pervading their martial poetry and the tumuli containing ashes and arms discovered throughout India indicate the nomadic warrior of the north as the proselyte of Mount Aboo.”
3 – Traditional occupations and present occupation.
From page 3 of the Vannikula Vilakkam it will be seen that the duties of the Kshatriyas as laid down in the Shastras and the Smritis are the study of the vedas, performing sacrifices, bestowing gifts, protecting the world, practising military weapons and engaging in military service. But in subsequent ages on account of the various misfortunes that overtook them, they had to change their profession according to circumstances, in conformity with the sanction accorded by the Shastras to the three superior castes, in times of misfortune and Calamity. It is within the reach of our experience and we plainly see that men belonging to the same caste follow different occupations at the same time; so that the avocations of the Vanniyas are at present diversified. Some are as before, though on a smaller scale, Zemindaras, Poligars, &c., as stated on page 42 of the Vannikula Vilakkam while others follow the use and exercise of arms, professions peculiar to the Kshatriyas.
A large number of them are also cultivators on their own account or work on the land of others, on a system of sharing half the net produce, with the proprietor, while some of them are either respectable landed proprietors or Government servants or employed as merchants or engaged in other pursuits.
4 – Relative position among other castes.
They take precedence of Vaisyas and Sudras but are next to Brahmans. The distinction of superiority and inferiority among the Hindus is determined by the orderly distribution of betel-nut. The distribution of this since the ancient times has been in the order of Brahmans, Kshatriyas, Valayas, and Sudras. Following this order, the Kshatriyas get this respect after the Brahmans and before the Vaisyas and Sudras.
5 – Religion.
On page 37 of the Vannikula Vilakkam it is recorded that “their ancestors were a religious people attached particularly to the worship of Mahadeva, under the symbol
of Linga or Phallus,” But the religion professed by them now is Sivaisim and Vaishnavaism. Besides this they worship also Kamatchi under various names.
- Whether the sacred thread is worn or not,
The Vedas enjoin the observance of Upanayanam and it was strictly observed in olden times. Some of the Vanniyas do wear it now. On marriage occasions, however, the first thing that is done is the Upanayanam or thread wearing ceremony in the case of those who do not wear it regularly. On the performance of funeral rites and annual Sraddha ceremonies of parents, the thread is invariably worn. The cause of the thread having fallen into disuse is not far to soek. Most of the Agnikula Kshatriyas having, owing to the persecution of Parasurama and the subsequent anarchy, concealed themselves and taken to humble occupations, were, as a matter of necessity, obliged to give it up, as they could not regularly and properly observe
the ceremonies and injunctions consequent on the wearing of the thread.
- Priests.
The original priests were Viswamitra, Vasishta and Sambumaharishi. After them their descendents would Siva and Vaishnava sects have each their own Guru, who initiates them into the mystic mantra and teaches them the religious prayer. Besides the Gurus, there are priests for performing the necessary ceremonies. Every family has its own priest, whose attendance is absolutely necessary at each religious ceremony). On grand occasions like marriage & others, the presence of a single priest is not sufficient. Others are asked to assist and partake in the ceremony and they are paid for their trouble. The priests are all Brahmans,
- Ceremonies connected with birth.
For the purification of a man’s whole nature-body soul and spirit from the taint transmitted through the womb of an earthly mother certain prefatory rites are performed
These are:-(e) Garbhadhanam; (b) Pumsavanam: (6) Srimantham; (d) Jathakarmam; (e) Namakarnam; () Nishkramanam; (g) Annaprasanam; (h) Chudakarnam; (i) Vidhyarambam; and (j) Upanayanam.
(a) GARBHADHANAM.-The impregnation rite or the ceremony relating to the consummation of marriage.
(b) PUMSAVANAM.-The male-production ceremony or known generally among females as Puchchudal, i.e., decking the bride’s tuft of hair with flowers. This is performed in the third or fifth month of gestation and before the period of quickening and the day selected is the one on which the moon is in combination with or passing through the asterism of the husband of the woman.
(c) SRIMANTHAM. Ceremony performed when the child begins to move in the womb and before delivery. which is done in the seventh, eighth or ninth month.
(d) JATHAKARMAM.-Birth ceremony when the child’s horoscope is written, followed by gifts to Brahmans. On the tenth day after delivery the house is cleaned and the child and the mother, who are supposed to be unclean, are bathed and the Purohit He performs the Punnyavachanam ceremony. Friends and relatives are also entertained at dinner.
(e) NAMAKARNAM-On the tenth or twelfth day after delivery the child is named, if a Kshatriya, by words indicating great powers and strength peculiar to Kshatriyas; and after the guardian male or female deities according as the child is male or female. The auspicious word which should form part of Brahman’s name is Sarma (prosperity); of a Kshatriya’s Varma (armour); of a Vaisya’s, Gupta (protected); of a Sudra’s, Dasa (slave). That such names should be given is according to Manu Smriti.
(f) NISHKRAMANAM.-This takes place in the third and fourth months, when the child is removed from the place of its confinement, to look at Surya and the Chandra respectively.
(g) ANNAPRASANAM.-Performed in the sixth month after birth, when the child, placed on the lap of its father in the midst of a party of friends, is given a little solid food, which is generally rice.
(h) CHUDAKARNAM AND KARNAVEDHA.-These are kindered ceremonies. When the child is about a year old, the natural hair with which it is born is shaved and its ears are bored.
(1) VIDHYARAMBHAM. When the child is five years old, the ceremony of beginning education is performed with the teacher facing the east and the child facing the west. Archery was also taught in olden times. Instead of this politics are now taught.
(1) UPANAYANAM.-This means leading or bringing boy to his guru or spiritual preceptor and takes place when the boy is eight years of age, though it might be
deferred to the age of sixteen. Those who detract from this ceremony are called Viratyas. They can be invested with the sacred thread after expiation.
- Ceremonies connected with marriage.
At first the bride, after betrothal, is asked to touch the bow and the sword of the bridegroom. Then the latter adorns him with all regal pomp and mounting on horse goes in procession to the bride’s house, where the marriage ceremony is celebrated. This is seldom done in the bride-groom’s house. When the marriage is not performed in the bride’s house, the mother of the bride absents herself for
the occasion.
The customs and ceremonies peculiar to the four castes vary according to localities, the practices of which are adopted by the new settlers. Ever since the Muhammadan rule, they have undergone a good deal of change according to lacal usage. It is therefore impossible to state precisely that such and such a practice is followed uniformly
- Ceremonies connected with death and burial.
When life has departed from the body, a palanquin or bier is prepared and the corpse placed on it. It is taken to the burial place preceded by metal bow and flags, on which the figures of bow and tiger are depicted and followed by a procession of the relatives and friends of the deceased. The dead body is either buried or burnt. The milk ceremony is performed the next day or the third according as the mode of disposal of the dead body is cremation of burial. On the eighth day, the relatives of the departed offer fruits and other vegetables, and mourn for the dead. On the twelfth day, the final ceremonies are performed in spite of the established rules; the date of the last day’s ceremony is deviated from often owing to pecuniary wants. The Vanniyas generally perform this ceremony on the 12th day. The sacred fire leading to the haven is set up on the tenth day in the case of those who usually on the bed of a tank or river, a pandal of greenlever is erected and in the presence of relations and tends the funeral ceremonies are performed by the family past. The persons that perform the funerals wear the new cloth presented by their fathers-in-law and enter, in procession, the house wherein death took place, with all the pomp of rovato in the midst of the beating of drums and blowing of pipes, & others. Next day they bathe with their relations in oil, and purify themselves from the pollutions of the funeral ceremonies by performing the Punnyavachanam ceremony. The Steakhe ceremonies are performed annually
11.-Age at which (a) marriage (b) cohabitation take
(a) Marriage-Marriage is generally performed in the case of males after they have attained majority and in the case of females after puberty. Infant marriage seldom takes place. But before the English rule, and during the supremacy of the Muhammadans, of offence of kidnapping having been great, the parents of the bride generally performed marriage before puberty. Among the Kshatriyas two kinds of marriages, namely, Gandarve and Rahchasa were in vogue. Gandarve marriage is that in which the bride and the bridegroom marry by mutual consent. Rahchase marriage is that in which the obstacles thrown in the way of it by the relatives of the bride are overcome and the bride is carried away by the prowess of the bridegroom, This marriage is not in vogue at present. But the present practice is that done by proxy. The parents of the bride-groom go to the house of the bride and consult her parents as to their Gothra, & others, and if everything is as it ought to be, perform the marriage ceremony.
(b) Cohabitation. This takes place soon after marriage, except in the case of girls who have not attained age. The ceremony of Garbhadhanam is performed after the girl has matured. The family priest is present on the occasion and after repeating the necessary mantras the husband and wife retire.
- Divorce.
(a) Grounds on which it can be obtained by (a) husbands (b) wives
How obtained; full particulars of constitution and procedure of panchayats.
(b) If a wife commits adultery with a strange person, or cherishes a desire for a stranger or goes astray from the house and lives in a stranger’s house for more than ten days, or possesses a bad character or commits a vicious act or leads the life of a common prostitute, she is abandoned. If a husband is impotent or leads the life of an ascetic or goes and lives in a strange land for ten years without any kind of communication he is likewise given up.
(c) Divorce chit (order) is obtained either through the court of justice, or from the head-man of the caste. On receipt of a complaint, the headman of the caste, calls for the attendance of two of each of the relations of the husband and wife or some of the relations on each side. A panchayat is formed and the matter is investigated in their presence. The depositions of the parties are taken, together with those of the witnesses. On enquiry and after the examination of the witnesses, if the woman is found guilty, she is excommunicated and the matter is communicated to all relations, or if she is found innocent, she is admitted into the caste after expiation. Similar procedure is observed in the case of wives seeking separation from their husbands. Complaint in these cases is made by the father or some near male member of the woman.
- Whether the remarriage of widows is (a) permitted (b) actually practised to any extent. Among the Vanniyas there is no such thing as the re-marriage of widows.
- General names of members of caste (e.g.) Mudali and Gounden in the case of the Vellala caste. The title name for Brahmans is Sarma; that for Kshatriyas, Varma; for Vaisyas, Gupta; and for Sudras, Dasa. As names are given consistant with the profession followed, the Vanniyas were allowed the names indicating authority, superiority and bravery. These are Rayar, Nayakar, Varma, Bhoopathi, Padeiyatchi. Kandar, Thunthriyar, Samarthiyar, Anjathasingam, Valandaiyar, Pandarathar, Palan, Samboo, Chera. Chola, Pandya, Nayanar, Mazhuvar, Udaiyar, Reddiyar, Sembier, or Samburayar, Kachchirayar, &c.
- Dress including ornaments.
The costumes and ornaments pertaining to males. A short pantaloon is worn underneath and cloth upon that, and also a jacket, a turban. a crest or crown for the head; earring, a ring for the shoulder, a finger ring and chain for the leg. The costumes and ornaments for females-Petti-coat, bodice and saree for girls while the elderly woman tie the folds and wear the bodice. As regards the புடவை ornaments worn, they are koppoo, karnappoo, kammal, katholai, mookuthi, addikai, karai, sovereign necklace kappu, goloosu, thandai and sathangai. Young girls and even grown up women wear round their waist the zone which is of silver or gold, according to circumstances.
- B.-The costumes and ornaments vary according to time and place and the degree of civilization attained.
- Food.
Various sorts of grains are cooked and eaten. Vegetables and flesh are also partaken.
- Whether the consumption of alcoholic liquor is (a) permitted (b) practised to any considerable extent. The Vanniyas are forbidden from drinking intoxicating liquors, but this is not strictly adhered to.
- Names of sub-divisions of the caste.
The Vanniyas are either, of the Solar and Lunar o 1 Krishna Vanniyar, Agnikula race or Ruthra Vanniyar, Samboo Vanniyar, Brahma Vanniyar, and Indra Vanniyar.
- Any special customs not included in the above. As a relic of the origin of the Vanniyakula
Kshatriyas from Fire, the Fire pot (நெருப்புசட்டி or நெருப்புகரகம்), which comes in procession on a fixed day during the occasion of the annual festivities of Draupadai and other goddesses, is borne on the head of a Vanniya. Also in dramatic plays the king personae has always been taken part by a Kshatriya who is generally a Vanniya. These peculiarities however are becoming common now-a-days when privileges peculiar to one caste are being trenched upon by other caste men. In the Tirupporur temple the practice of beating the (ug) Mazhu (red hat iron) is done by a dancing girl serving the Vanniya caste. The privilege of treading on the fire is also peculiar to the Vanniyas.