history of the nattukottai chettiars

8/7/2019 History of the Nattukottai Chettiars

1/38

History of the Nattukottai Chettiars

Nattukottai Chettiars are a people of Indian origin, well known for their financial dealings andhospitality. They are followers of the Hindu religion and worship the Shiva and Muruga deities ofthe Hindu faith. They belong to a very prolific Business Community, who in olden days moved outof India to foreign lands like Burma, Ceylon, Java, Sumatra, Malaysia, Singapore & Vietnam(Saigon) and spread their Culture in those lands.

The Nattukotai Chettiars hail from a place called Chettinad, in South India, an area situated inthe South-Eastern region of Tamil Nadu approximately 35 Kms to the west of the coastal line ofBay of Bengal in the district of Sivagangai. It during its initial stages consist of 96 villages but nowdue to the movement of people out of certain villages, has diminished to about75 villages, in thenear past.

Chettinad has well planned towns provided with well defined roadways, reservoirs to storeand supply water to the town, a planned market place, temples and everything, providing the basicneeds of people.

Chettinad happens to be a dry land with no proper rain which was a major set back for thearea. As such due to non availability of any mode of living, people were forced to leave Chettinad

to various of parts of the State in search of their living.

Devakottai & Karaikudi are two major towns in that region consisting of what iscalled Maximum Pullies*.

Nattukottai Chettiars are basically Bankers who lend money at nominal interest. They areconsidered as the Pioneers of Modern Banking. They are the first to introduce what is called as "Pattru (debit), Varavu (credit), Selavu (expenditure), Laabam (profit), Nashtam (loss) " which areall, collectively, known as " Iynthogai (trial balance). "


2/38

In a particular Nattukottai Chettiar family Appachi (Father)is considered as the Kartha forall the activities assisted by his Sons. Attha (Mother) looks after the family affairs including the dayto day activities of the Vidu (House) in consultation with her Kanavar (husband).

The Nagarathar society is divided into Koil Vazhi Nagarthar consisting of Nine Koil(Temple). This division in the society is for the purpose of chosing their alliance and nothing else.Bride and the Bridegroom cannot be from the same Koil as they are considered to belong to the

same family and treated as Annan-Thangai (Brother-Sister ).

The Nine Koil are as follows :

y Illaiyathangudiy Mathury Vairavankoily Nemamkoily Illupaikudiy Surakuddiy Velangudiy Iranikoily Pillaiyarpatti

Out of these nine Koil Illaiyathangudi, Mathur & Vairavankoil have further Pirivu (Divisions) intheir respective Koil.

Illaiyathangudi :

y Okkurudiayary Pattanasamiyary Kazhanivasakkudiayary Kingginikkurudiayary Perasenthoorudaiyary Perumaruthoorudaiyary Sirusethoorudaiyar

Mathur :

y Arumbakkoorudaiyary Kannoorudaiyary Karuppoorudaiyary Kulathoorudaiyary Manaloorudaiyary Mannoorudaiyary Uraiyoorudaiyar

Vairavankoil :

y Periya Vahuppuy Pillaiyar Vahuppuy Theyyanar Vahuppu

In Illaiyathangudi and Mathur Koils the people are permitted to have alliances among thePirivus and not like the other Koils who are not permitted to have alliances within their Koil. This

is because if all these 14 pirivu people move out of their Koil in search of Brides and Bridegrooms itwould difficult to find themselves one, hence the exemption.


3/38

In Sri Lanka the Nattukottai Chettiars are found carrying out their businesses of moneylending, pawn brokering and gold jewelry in Sea Street, Pettah where they have been the mainbusiness community since a long period of time.

The Nattukottai Chettiar

By Maxwell Fernando

Prior to the establishment of the first commercial bank the Bank of Ceylon in the island, it wasthe Nattukottai Chettiar who provided the Ceylonese all banking facilities, which only a few willrealize today. They were emigrant traders from Chettinad in South India, who played an importantpart in setting up the economic and the credit structure of the country, at a time when the localswere looking forward to a stake in nation building. The dominant role played by them as privatebankers, money lenders, financiers, and traders, during the early stages of the countrys economicupsurge cannot be underestimated.

They were regarded the most fascinating of all the non-indigenous business communities that hadtraded in the island. They were a very close knitted conservative community with very littleintercourse with the outside world. They are Hindus, and devoted a considerable amount of their

time to religious activities. They were known to honor their social and business obligations withoutany deviation. They followed a code of business ethics, which was not common to other foreignerstrading in the country. The Ceylonese had implicit faith in the Chettiars. They borrowed freely fromthem, and also invested their savings with them. They were always assured of a good return ontheir investment.

Money was often given to them for safekeeping, and the strong box in his house was considered assecure any bank vault in a British bank. They enjoyed a high reputation in the pawn brokingbusiness, and the Ceylonese preferred to deal with them rather than with their local counterparts.The Nattukottai Chettiars were the forerunners in modern day finance companies. More than 50% ofthe deposits of the early finance companies came from this community. They took risks inspeculative ventures that the British banks avoided. The current position however is different. Itwas the disappearance of these Chettiars from the local money market that paved the way for therapid expansion of the local finance companies.

The harsh words such as Jews and Shylocks used to describe these people seems unjustified. At atime when the British banks mistrusted the indigenous population, it was this community that tookall the risks to lend to the Ceylonese. Their interest rates would have been rather on the high side,but they were only lending money they had borrowed from the banks. Farther they had tosafeguard themselves against bad debts, which was a common feature.

The Nattukottai Chettiars who controlled the economy of the country from about 1875 to 1925, hasduring this half century helped in no small way, to promote the economical and the business of thecountry. During the initial of economical growth, there was

During the early stages, they assisted the smooth conduct of trade with India, by discounting theexcess Sterling Bills for Rupee bills. Their vast financial recourses in India made this system last

until the establishment of the British Exchange Banks in the island, commencing with the Bank ofMadras in 1867. Their role as exchange dealers declined thereafter, but their business interestschanged within a short period of time, to become the countrys largest money lenders.

It was the good reputation they enjoyed with the British Banks during the early stages as SterlingBill discounting agents that paved the way for them, in their new role, to become the middlemanbetween the banks and the indigenous population who required capital. Coffee was abandoned inthe early 1870s. It was mostly for tea, and later for rubber that the Ceylonese agriculturists andbusinesspersons needed the finance and credit. During this time of need, it was to the Nattukottai


4/38

Chettiar that the local entrepreneurs could turn to for financial assistance, and they were regardedas the official money lenders to the nation.

The Chettiars continued in this role until about 1925, and with the world wide trade depression ofthe early 1930s, the government was compelled to undertake the task of providing the necessaryfinances to the fast developing economy. State sponsored institutions as the State Mortgage Bankwas set up in 1931. The Bank of Ceylon followed in 1939, and the Agricultural and Industrial Credit

Corporation were structured in 1941, for the sole purpose of offering financial assistance to thelocal segment of the business community, who had no access to foreign lending institutions. Withmost credit functions now been undertaken by the state, the volume of money lending business ofthe Chettiars was further reduced.

Who were they?All Chettiars had originated from Chettinad, and the Nattukottai Chettiars were considered theelite of all Chettiars, and regarded as the most enterprising of all the trading communities in South

India. During the early times they traveled widely in South East Asia looking for new opportunitiesto make money. Their association with Ceylon extends to the Dutch period, but it was only afterthe British conquest, that they established themselves firmly in the country. By mid 19th century,the Indo-Ceylon trade was mainly under their control, and largely financed by them.

During the early British regime the Nattukottai Chettiars carried out the only form of organized

banking. They were often referred to as Merchant Bankers of the country, and their namebecame synonymous with private banking.

The Bank of Ceylon considered the first commercial bank in the island was established in1841, asentirely a British concern. With the first coffee crisis of 1848 the Bank of Ceylon failed, but therewere many others to take its place. Among them were the Oriental Banking Corporation, theMercantile Bank, and the Bank of Madras. The Bank of Madras before long assumed control of theIndo-Ceylon trade. This resulted in a further decline in their importance as financiers to the nation.

This change of events forced them to change directions, and do the next best thing, rather thancease operations in the island. They joined hands with the British Banks and became their MiddleMan. This was the start of a long association between the Nattukottai Chettiars and the BritishBanks that lasted until about the early 1930s.

During the mid 19th century, the Ceylonese had no access to the British Bankers, except perhaps tothe very wealthy. The Locals were prevented from seeking membership in their social clubs thatwere frequented by the British bank managers, and other officials. There was no directcommunication between the bank officials and the Ceylonese business community.

This obstacle was circumvented by the creation of an agency generally referred to as the Shroff."This officer is almost unknown in banking circles today. This officer was a native gentleman ofsound financial standing, acceptable to society as a person of integrity, who acted as a guarantorfor Ceylonese borrowers. These guarantors came from the Chettiar community. They had athrough knowledge of the individuals who came to them for assistance, and all loans wereguaranteed on the payment of a commission both from the bank and the borrower. They played apivotal role in scrutinizing all applications for loans, and the British Banks would await theirrecommendation for release of funds to Ceylonese.

All Nattukottai Chettiars could not end up in banks, but unlike the Ceylonese, they were wellknown to all the shroffs either personally or through business connections. Naturally, they weretherefore willing to accommodate the Chettiars more freely than the Ceylonese. Their businessconnections in India also enhanced their credit worthiness with the local British Banks. It isrecorded that between the period 1900 and 1925 the British Banks had lent over Rupees 25 millionto the Chettiars, who in turn had re-loaned them to the Ceylonese business community at muchhigher rates of interest.

Chetty Crisis


5/38

This unholy alliance between the British Exchange Banks ant the Nattukottai Chettiars went onunabated until the bubble burst in 1925. Over lending on the part of a large business undertakingcontrolled by them, collapsed, with heavy debts both in Madras and Colombo. A number of mal-practices as perpetuated by these organizations were discovered at the time of liquidation andwinding up operations. It was also discovered that most other organizations were guilty of similaroffenses

The Banks without any subsequent warning, stopped all credits to the Nattukottai Chettiars Anumber of such firms were forced to suspend operations, whilst many others were closed downpermanently.

World depression of the 1930sWith the Chetty crisis came the world trade depression that effected Ceylon adversely.International prices for tea, coconut, and rubber declined sharply. The banks by then had

suspended all credit to the Chettiars; in addition they were forced to tighten their lending policiesfurther. The Chettiars now deprived of bank facilities, were forced to demand the repayment ofloans from their Ceylonese borrowers. When the loans were not been repaid, the Chettiars put theirpromissory notes in suit and foreclosed on their mortgages. Law reports maintained during theperiod 1930 and 1936 are full of law suits filed by the Chettiars against their Ceylonese borrowers.This turned out to be a bad period for the Ceylonese land owner. Many lost their lands to the

Chettiars, whilst others ended up in the insolvency courts.Ceylon Banking Commission

The sudden suspension of credit both by the banks and the Chettiars to the local businesscommunity were sited as the chief cause of the economical crisis that surfaced in the 1930s. Apublic cry was raised requesting the State Council to overhaul the entire banking and credit systemof the country. This won the approval of the Council, and accordingly a commission was appointedin 1934 with Sir Sorabji Pockhanawala as its Chairman.

The report that was published the same year is even today regarded as an invaluable documentthat portrayed the financial and the economical conditions of the country at that time. Whilstcondemning the reckless and indiscriminate manner in which the Chettiars lent money to theCeylonese, they could not resist the conclusion that then island owned a debt of gratitude to theChettiars for the countrys economical build up.

It was pointed out that the Chettiars formed a distinctive link between the banks and the public,freeing the former from the risk in direct lending. They had performed a very important function bymoving capital from places both internal and external to the point of requirement, thereby aidingthe economical development of the country.

The British enterprise found their own finances to develop the plantation enterprise, but theCeylonese had no such support from the British or their own savings to help them. The Chettiarswho had the capital responded well, and if not for their financial assistance, foreign involvement inthe country would have been much greater, with hardly any competition from the local community.

The commission was of the opinion that with the Chettiar Crisis of 1925 and the World Depressionof the 1930s that surfaced successively within a short period of time, were responsible for thesteady decrease in the financial stake held by the Nattukottai Chettiars in Ceylon, thereafter. The

commission realized that they could not continue in their role as money lenders, and financiers tothe nation, and recommended to the government the establishment of a state aided bank. The

formation of the Bank of Ceylon in 1939 was the outcome of this proposal.

Other factors that saw to the demise of the Chettiars in Ceylon.

(1) The enactment of the Business Names Regulation Ordinance of 1918.

(2) The Money-lending Ordinance No 2 of 1918.

(3) The Pawnbrokers Ordinance No 13 of 1942.


6/38

The involvement of the Nattukottai Chettiars in the economical development of the country.

According to the Ceylon Banking Commission Report issued in 1934, they had played no mean partin the economical development of the country. They had formed an indispensable link between thebanks and the Ceylonese borrowers, freeing the former from the risk of direct lending. They wereresponsible for paving the way for the local entrepreneurs to actively take part in the developmentof the country.

Their presence in the country dates back to the early 19th century when the country witnessedpositive signs of development, which provided opportunities for the employment of capital. Theynot only mobilized their own resources, but also took loans to supplement their means. Theyspecialized in the task of moving surplus capital from places, both internal and external to thepoint of requirement, thereby helping to develop the country. Had it not been for the readyresponse the enterprising Ceylonese got from the Chettiars, the foreign involvement in the countrywould have been greater and more serious.

The highly complicated nature of local mortgages did not prevent the Chettiars from investing sofreely in them. The large scale opening up of jungle land for the cultivation of coconut during theearly stages of development would not have become a possibility, had it not been for the financialassistance available from the Chettiar community.

They were most liberal with the granting of credit to locals, and the papers processed with theleast amount of delay. He did not require perfect titles to the deeds, but was always ready to

accommodate the genuine businesspersons, as well as the speculator, the exporter, and the landowner trying to raise a dowry for his unmarried daughter. The Chettiars system of credit had beencriticized on the grounds of been too easy, both to the borrower and to the lender. Despite these

(4) The Exchange Control Act No 24 of 1953.

(5) The Income Tax Ordinance of 1932.

(6) The Estate Duty Ordinance No 1 of 1938.

Apart from the above legislative enactments there were many other factors that effected their

position in the country.(1) The Establishment of the Bank of Ceylon in 1939

(2) The Establishment of the State Mortgage Bank in 1931.

(3) The establishment of the Agricultural and Industrial Credit Corporation of Ceylon of 1943.

(4) The Citizenship Act No 18 of 1948.

(5) The Indian and Pakistani Residents Act No 3 of 1949.

(6) The Finance Act No 11 of 1963.

(1)Part 3 of the finance act prohibited any foreign person or firm to indulge in pawn-brokingbusiness in the island after 1st January 1964.

(2)Part 3 of the act also prohibited any foreign individual or firm to indulge in money lending, after1st January 1964. This function was entrusted to Commercial Banks.

(3)This act also prohibited any foreign individual or firm to repatriate abroad any profits ordividends earned from any business in the country. Such earnings had to be deposited in blockeaccounts

(4)Part 6 of this act levied a 100% tax on the purchase of any land or immovable property, effective1st January 1964.


7/38

shortcomings, the system worked surprisingly well up to the time the government was forced tointervene. The Chettiars, it is said, never borrowed beyond their capacity, and there was ofteninter-Chetty lending, which in turn brought stability to their credit structure?

They were very liberal as securities they secured from the borrowers. Subsequent to thedepression, the common forms of security taken by them were promissory notes, cheques, evenpost dated cheques, and I.O.Us. The Chettiars were found everywhere, and they engaged in

anything and everything," says Weerasooria in his book on the Nattukottai Chettiars. Apart fromfinancing the local trade, they were the chief importers of rice from India, and prime exporters oftobacco to that country. Some of them were so well organized, so as to have their own ships totransport their goods.

The Indian mercantile communities too were very appreciative of their financial involvement inCeylon. With their own funds they had set up pawn shops, financed the movement of goods fromthe interior. They had even undertaken estate finance, and had supplied credit to both European

and non European estates alike.

They are planters, merchants, transport agents, Mill owners, contractors, hardware merchants,estate suppliers and engineers. With their low standard of living, and with the assistance theyreceive from the Europeans, they in time to come, will make impossible for Europeans to competewith them." They enjoyed a monopoly in rice and curry stuff trade, the import trade that was in the

hands of the Europeans earlier, and with their unlimited capital, they would oust both theEuropeans and Ceylonese and drive them out of business.

Before the depression of the 1920s their business in the island was estimated at Rs: 150 Million.

All the complaints made against the Chettiars revolved round interest rates," but in most casesthey were well within the limits sanctioned by the legislature. In exceptional cases however, ratesvaried between 10% and 200%, depending on the circumstances of the case. It is for these reasonsthat even today, when a person tries to strike a hard bargain, he is often referred to as a chatty."Witnesses who gave evidence before the commission used such terms as,usurious,"iniquitous,"prohibitive," and exorbitant," when referring to the rates of interestcharged by them. They often realized their debts at short notice, and in the event of a failure, theywould foreclose on the mortgages. During the crisis about 75% of the land owners were indebted to

them. Most of the land they owned was from foreclosures. It was however pointed out that most ofthe acquisitions were not of their free will, but forced upon them by their debtors, who preferredto transfer their properties and houses to the Chettiars rather than face mire difficulties later. TheChettiars as a rule preferred liquid cash rather than get themselves tied down to permanentinvestments in Ceylon.

The Chettiars no doubt performed a useful function, but their intervention in the financial affairsof the country could be viewed as objectionable. It only goes to suggest that the people of thecountry were not sufficiently trusted by the British lending institutions to receive credit. Under thecircumstances they had no option but to turn to the Chettiars, which meant that the Ceylonesewere loaded from the very outset, with high interest rates, unlike their British counterparts whohad excess to cheap finance. This retarded commercial growth and kept sections of the communityin a state of permanent indebtedness.

The Chettiars no doubt resorted to dubious practices and often charged usurious rates of interest,but in the greater interest of the countrys economic progress, which the Chettiars helped to usherin, the Ceylon Banking Commission Report may be regarded as almost a blank testimonial in favorof the Nattukottai Chettiars in Ceylon. They had been responsible for directing finances to areasthat the banks otherwise would have found difficult to reach.

They were however quick to condemn the activities of Afghans, and labeled them as the mostrapacious type of money lender ever to be found in Ceylon. They even recommended that theyshould be banned from entering the country. They offered no sympathy, and their borrowers were


8/38

mainly those in the poorer and the lower middle class of society. They fattened themselves on themisery and improvidence of the poor.

The Chettiars on the other hand were a different lot. The Ceylonese who opened up land during theinitial stages borrowed extensively from Chettiars, They were found most sympathetic towards thelocal borrowers, and they were regarded a valuable asset to the country.


9/38

London Nagarathar Sangam

Welcome to London Nagarathar Sangam website.

The Nagarathar Community originated in Cauvery Poompatinam under the chola kingdom. The

Nagarathar also known as Nattukottai chettiar community concentrated on business, especially

money lending business. The Chola kings encouraged the nagarthars to travel out. Thenagarathars from Cauvery Poom Pattinam traveled on boats to Srilanka, Burma, Vietnam,

Indonesia and Malaysia to spread their business. Apart from business nagarathars also spread

Hinduism in these countries. Even today in all these countries we will find a Murugan temple. There

are Murugan temples in Penang, Singapore and Sri Lanka which were built by the nagarathars.

Nagarathars also showed interests in the field of education and maintenance of temple.

TEMPLES:

The Nagarathars aka Nattukottai Chettiars are divided among themselves on the basis of temples

called "Nagara Kovils". They are divided on the basis of nine temples that have many sub divisions.

Marriages can take place among the various divisions. One cannot enter into an alliance with in the

same division, but in some temples if the sub division is different then the marriage can take place.

The temples are the places for the registering of marriages for the Nagarathars. On the day of the

marriage or earlier, the bride's and the groom's side have to go their respective temples to register

their marriage. The bride would renounce her temple and would be enrolled with the groom. They

become a proclaimed member of the community and they are called as a "Pulli". The marriage

becomes legally valid. On becoming a member, they start paying their annual subscription to the

temple. From the temple on registering, the couples are blessed with the offerings from the

respective temples. The temples and divisions are as follows:

1. ELLAYATRANKUDIGod : Kailasanathar

Goddess : Solnithya KalyaniBranches : (7) Okkur udaiyar, Pattina samiyar, Peru marudhur udayar, Kazhni vasaka udayar,Kinkini udayar, Pera senthur udayar, Siru sethur udayar

2. MATHURGod : InnutreswararGoddess : Periya nayakiBranches : (7) Uraiyur udayar, Arumbakoor udayar, Mannur udayar, Manalur udayar, Kannurudayar, Karuppur udayar, Kulathur udayar

3. NEMAM KOVILGod : Jayang konda soleeswarGoddess : Soundara nayakiBranch : Ela nalam udayar

4. ERANIYUR

God : Aatkonda natharGoddess : Sivapuri DeviBranch : Thiru vetpur udayar

5. PILLAIYARPATTIGod : MarudhueswarGoddess : VadamalarmangaiBranch : Thiruvetpur udayar

6. ELLUPAKUDIGod : Thanthodrieswarar


10/38

Goddess : SoundaranayakiBranch: Soodamani puram udayar

7. SOORAKUDIGod : Desika nathar

Goddess : Aavudaiya nayakiBranch : Pugal vendiya pakkam udayar

8.VAIRAVAN KOVIL

God : Valar oli natharGoddess : Vadivudai AmbalBranch : Siru kulathur udayarSub Branch: (5) Periya Vagupu, Theiyana Vagupu, Pillayar Vagupu, Kazhni vassal udayar,Maru thein thira puram udayar

9. VELANGUDIGod : KandeswarGoddess : Kamatchi AmmanBranch : Kazhni nallur udayar

NAGARATHAR VILLAGES :

Initially there were 96 villages were the Nagarathars lived, over the period of time it has been

reduced. They were divided as follows:

I. Therkku Vattagai (South)

1. Nattarasankottai 8. Vettriyur 14. Keela Poongudi

2. Paganeri 9. Natarajapuram 15. Sakkandhi

3. Madugupatti 10. Pattamangalam 16. Karungulam

4. Okkur 11. Kollangudi

Alagapuri

17. Aranmanai

Siruvayal

5. Cholapuram 12. Chokkanathapuram 18. Pannagudi

6. Kalayarmangalam 13. Allavakkotai 19. Sembanoor

7. KandramanickamII. Mela Vattagai

20. Kilasivalpatti 24. Aavinipatti 28. Sirukudalpatti

21. P. Alagapuri 25. Magilvazhampatti 29. A. Thekkalur

22. Kandavarayanpatti 26. Viramathi 30. Sevoor

23. Pulangkurichi 27. Nerkkupai

III. Keela pathoor Vattagai

31. Arimalam 33. Kadiapatti 34. Thenipatti

32. Rayavaram

IV. Keela Vattagai

35. Devakottai 36. Thanichaoorani 37. Aravayal

V. Melapathoor Vattagai

38. Valayapatti 43. Rangiyam 48. Vendanpatti

39. Kulipirai 44. Kuruvikondanpatti 49. Vegupatti

40. Nachandupatti 45. V.Lakshmipuram 50. Virachilai

41. Melachivalpuri 46. Ulagampatti 51. Panayapatti


11/38

42. Kopanapatti 47. Pon. Pudupatti 52. Mithilaipatti

VI. Pathinaru Vattagai

53. Karaikudi 63. Konapet 73. Chokalingamputhur

54. Kandanoor 64. Athangudi

Muthupattinam

74. Kallal

55. Kottaiyur 65. Ramachandrapuram 75. Kallupatti

56. Uyikondan

Siruvayal

66. Shanmuganathapuram 76. Siruvayal

57. Kothamangalam 67. Pallathur 77. Athangudi

58. Nemathanpatti 68. Puduvayal 78. Viswanathapuram

59. Ariyakudi 69. Ko. Alagapuri 79. Sivayogapuram

60. Amaravathiputhur 70. Kanadukathan 80. Karaikudi

Muthupatinam

61. Managiri 71. Ko. Lakshmipuram

62. Nachiapuram 72. Palavangudi


12/38

Researched and Compiled by Pl. Chidambaram

The first book on prints to come out about Nagarathar history is in 1894 called"Thanavaisya Nattukottai Nagarathar". With the help of scriptures from PoongondraiVelangudi at Thulavoor Mutt, the book was requested and examined byVR.L.Chinniah Chettiar of Devakottai. The permission granted by imminent personssuch as M.AL.AR. Ramanathan Chettiar and AL.AR.RM.Arunachalam Chettiar theedition were printed by Sadavadanam Subramania Iyer of Tanjore at theDesabimani Press at Tanjore. The second edition came in 1904.

In 1911, Pandithamani Kathiresan Chettiar wrote a book called "NattukottaiNagarathar Seerthirutham" (changes) and in 1919 Chockalinga Ayya of Karaikudiwrote a book called "Nattukottai Nagarathar Marabu Vilakkam" (description of theirways). Both wrote separate books on Nagarathar history. In 1953, the compilationby A.Ramanathan Chettiar of Vayinagaram and the edition of that by Pandithamaniwas called "Nattukottai Varalaru" (history). In 1970 A.Shesadiri of Varagur wrote"Nattukottai Nagarathar Varalaru", which came out in the form of a book.

After this many researchers on Nagarathars have written many research essays onthe past history. Certain notable essays are those written by Kamban Adipodi Sa.Ganesan, Dr.V.SP.Manickanar, Dr.SP.Annamalai and Dr.T.Chockalingam. Basedon the above we can classify the old history of the Nagarathars as below: .

1. Before History (till 2898 BC.)

Initially the Vaishyas lived in Sandhyapuri of the Sambu Islands in Naganadu. Thisborders the present state of Andhra Pradesh and Tamil Nadu. They were ofChandrakula Gothiram. Later they embraced Saivism. There is actually a questionover when the Nagarathars joined Saivism and when they would renounce Saivism?

"When the sun and the moon were born on this earth the Nagarathars becameSaivaites and when they are no more they would renounce Saivism." v According toPandit Kathiresan Chettiar. At that time they were saivaites, praying to MaragathaVinayagar, doing trade in precious stones and having the equal respect like theking. Naganadu is near Andhra. Later, an earthquake, according to DR.V.SP.Manickanar destroyed this Naganadu.

2. Leather Age (from 2897 BC to 790 BC)

During the Kaliyuga year 204 (2897 BC) the Vaishyas could not bear theharassment of the Naga king and they came down to Thondaimandalam, namelyKanchipuram. At Kanchipuram the king welcomed them with a warm heart androyalty. He gave them land to build temples and mutts, They continued theirdevotion towards Maragatha Vinayagar and continued their trade with gems till theKaliyuga year 2311 (790 BC) and lived happily.

3. Old years (789 BC to 706 AD)

During the Kaliyuga year 2312 (789 BC), Prathaparasa the king who ruledKanchipuram imposed unjustified severe fines and punishments. Hence, theVaishyas from there went to Cholanadu. They settled along the banks of RiverCauvery at Kaveripoompattinam. Manuneedhicholan, the king of that time requested


13/38

the Vaishyas to live in three streets, East, West and South streets. He gave theVaishyas three honourable rights. One was the coronation of the king, the secondwas to have an independent lion flag of their own and the third was to have goldenkalasams in the bungalows they lived in. When they got these rights theNagarathars were called " Rathina Maguda Thanavaisyar". They continued theirprayers towards Maragatha Vinayagar.

In the Kaliyuga year 3775 (674 BC) Poovanthicholan who was ruling at that timeharassed and imprisoned all the womenfolk. Hence, the 8000 Vaishyas leavingbehind all their assets, 1502 boys and the Maragatha Vinayagar under the custody

of their guru Atmananda Sastri to do pooja and look after, they all committedsuicide. The guru Atmananda Sastri taught them the five-letter panchatara mantrafor upadesam, till to this date they remember it with the help of the PatharakkudiMadam.

In the Kaliyuga year 3784 (683 BC) the old aged Poovanthicholan requested theVaishya youngsters to do the coronation ceremony for his son Rajaboosanacholan.The youngsters said that they were incapable of doing the coronation since theywere all bachelors and there were no eligible girls in the community to get marriedto. The king consulted with Esana sivachariar and pronounced that Vaishyas canmarry Vellala caste girls. The Vaishya youngsters said that they would marry the

girls from the Vellala caste, but they would not marry their girls by birth to the Vellalacaste. The king requested the Vellala community to accept this. The Vellalacommunity accepted on the condition that their community guru would perform thedhikshai for their girls and the girls born to them. The East Street, which was dividedinto seven branches, had 502 Vaishya youngsters married to Solliya Vellala girls.

For these girls their guru was Alagiya Gurukkal from Srivanjiyam.

4. Middle Age (707 AD to 1565 AD)

During the Kaliyuga year of 3808 (707AD) Soundarapandian the Pandya king wentto Chola kingdom and met Rajabooshanacholan. He stated that duringKeerthibooshanapandian's period the sea came inside till Thirubhuvanam andwashed away the whole area. After that, 18 successions of Pandya kings have ruledbut there were no good families living there. He said that he his inviting some good

families to set up a living. He requested for some good families and some Vaishyatraders. The Chola king called for the Rathanamaguda Vaishyars and requested afew to go. At that time they stated that wherever they go the three streets would gotogether and live, and not live separately. On hearing this, the Chola king askedeveryone to go to the Pandya kingdom. The Pandya king assured the Vaishyas, tha

he would give them a place to live, land to build temples and mutts, and took themalong with him.

Soundarapandian gave land demarcated, West of the sea, East of Pranmalai, Northof River Vaigai and South of River Vellar (present Chettinadu), to live, build templesand mutts. The Pandya king gave Ariyur town and Pranmalai temple,Sundarapatinam and its temple and Ellayatrankudi and its temple.

The three streets Vaishya youngsters could not live together for long because of

difference of opinion created since they married Vellala girls of different - differentgroups. Hence therefore, those who lived in the West street in six branches atKaveripoompatinam were given Ariyur and Pranmalai temple, South street in fourbranches were given Sundarapattinam and its temple, East street by sevenbranches were given Ellayatrankudi and its temple. The Maragatha Vinayagar wasunder the custody of Ariyur. They agreed upon the rituals and prayers to becommon. After this the six branched were called Ariyurar, four branched asSundarathar and the seven branched as Ellayatrankudi Nagarathar also NattukottaiNagarathar.

As the days went by there was difference opinion amongst the Ellayatrankudiyars'


14/38

and they separated branch wise and met Soundarapandian and requested fordifferent temples. Pandian agreed, the temples given were Mathur, Vairavanpatti(712 AD) Iraniyur, Pillaiyarpatti, Nemankovil, Ellupakkudi (714 AD) and Soorakkudi,Velangudi (718 AD). Henceforth the creation of the nine temples took place. Whenthe population increased there were many branches with in the temples. This is theonly community in the world to be divided on the basis of Sivan temples.

During the Kaliyuga year 4262 (1161 AD) Nemankovil's Arunachalam son ofEllanalamudaiyan Muthuveerappa Chetty of Manickam Street, Velangudi atPoongkondrai's five year old daughter, Muthumeenal was taken to the capital by

Karunyapandian in the chariot when he as hunting over there. The Nagarathars onknowing this grouped together and decided that the girl should get justice accordingto the caste practise and the met the Pandya king and asked him to release the girl.The Pandya king said that if had known it was their girl he would not have broughtthe girl over to the capital. He said that, he had heard that if he handed over the girl,the girl would be killed. He also said that if at all he heard that the girl was killed,they would have to pay eight heads and eight hundred sovereigns of gold and hehanded the girl.

The Nagarathars took leave of the king and killed the girl on the way according tothe caste regulations. Then they prepared themselves for the punishment ordered

by the king. For the seven branches seven heads were ready and there was aquestion mark over the one remaining head. At that time among the sevenbranches, Ellayatrankudi, Eraniyur and Pillaiyarpatti were as one branch thoughthey had different temples, it was decided that this branch give an extra head.Henceforth Okkurudayar a branch of Ellayatrankudi came forward to give the extra

head. The condition put was that they get the first honour in the temples and muttsincluding the Viputhi. The Nagarathars accepted. Later they went to the king andstated that they have brought the eight heads and eight hundred sovereigns of gold.The king was so depressed and said, the sin of killing one girl itself is enough, youdon't have to give anything and you can go. The Nagarathar's returned back.

During the Kaliyuga year 4389 (1288 AD) there was trouble and Ariyurpattinam wasdemolished. The sixty-four Vaishya families that stayed there escaped to the

Malayala kingdom (Kerela) and started living near the River Korattar. They built atemple for Maragatha Vinayagar and continued the prayers.

During Kaliyuga year 4644 (1543 AD) there was trouble at Nattarasankottai due torobbers and they raped some Nagarathar women. Nagarathars met their Gurus' andrequested them to give permission according to their custom to kill them. The gurusdid not accept. On the insistence of the Nagarathars the gurus accepted and went tKasi to have a holy dip in the Ganges.

Nirambia Alagiya Gurukkal alone returned to Thulavur after three years. The Kalamutt guru did not even return after twelve years. Hence some of the Nagaratharswent to Ramanathasamy of Thirupunavayil to get upadesam. After twenty-one yearsduring the kaliyuga year 4665 (1564 AD), the guru of Kala mutt came and joined.The Nagarathars met him and explained the happenings. The guru said that thosewho got dhikshai from Ramanathasamy belonged to Vamisa, henceforth they andtheir generation have got to get dhikshai from Vamisa generations and gave a mutt

at Patharakudi, which is also known as Ellanjeripattinam at Kanakapuram. Fromthen on Nagarathar men had Kala mutt and Patharakudi mutt; the women hadThulavur mutt, which were the three Gurukalams.

5.Later

History

In 1278 AD, Eranikovil and Pillaiyarpatti the two branches of Ellayatrankudiseparated completely and decided to live as separate Pangaligals. Till date

the two branches have no marriage alliance among themselves.


15/38

As the days went by Kala mutt and Patharakudi mutt merged together andnow Patharkudi mutt alone is for Nagarathar men as the Gurupeedam.

As days passed by the Nagarathar families which lived around the places ofthe temple spread to various places. It is described that they lived in ninety-six places and now they live only in seventy-five places.

The Vaishyas were basically traders. One of the groups of traders was calledthe Chetty. Later this word changed to Chettiar. One who does business is a

Chetty is often referred to as a stingy person. There is no population boom forthe community. They are very selfish in thinking and they think of themselvesand their community.

Silapathikaram, a book written by Elango Adigal, states that the maincharacter in the book Kovalan is a Chettiar. Salt trade was famous during thePandya regime. After going to many places to do business finally they wouldconverge at Palani during the festival of Thaipoosam and write "Magamai".Magamai is an annual tax paid to the god. According to the capital investedor profit got a percentage is calculated and the magamai is derived. Herethey set right their accounts and look at there profits and accordingly write

their magamai. Later they give free food to all called "Annadhanam". This canbe seen in Palani on a stone engraving, where it states that Kuppan Chetty'sson Kumarappa Chetty of Nemam Kovil was the first to do salt trade at Palaniwith the help of Deivanayaga Pandaram. Usually all Saivaites strictly followthe two beneath i.e.;

1. Pray to Lord Ganesha, Lord Siva and Lord Muruga.

2. No one should do anything during the stars of Karthigai and Thiruvathiraiaccording to the Sastras. But the Nagarathars being ardent devotees ofLord Muruga and Lord Shiva they performed the Karthigai Padumai fortheir sons and Nataraja's Thiruvathirai for their daughters. The abovewent against all sastras. No other Saivaite community do thesefunctions, hence these solely belongs to the Nagarathars.

3. The Nagarathars consider the viputhi as a sacred and holy item whereasothers consider it just the opposite, since it is got from burning and asash. The womenfolk of the Nagarathar community put viputhi and themanjal kungumam on their forehead, while the others put manjal

kungumam only. The viputhi is considered so sacred that duringmarriages the oldest lady of the house, even though she is a widower,holds a lamp on the left hand and puts viputhi on the groom and bride.When the Nagarathars travel anywhere they make it a point that theycarry viputhi in a special bag called the "viputhi pai". During death alsothe Nagarathars place viputhi considering it to be a sacred item. Noother Saivaite gives so much importance to viputhi unlike theNagarathars.

4. The Nagarathar community also have people ordained as Nayanmarsamong the 63 Nayanmars. Karaikal Ammaiyar a lady was ordained as aNayanmar and was the first person to sing "Thirupathigams". HerThirupathigams were called "Mootha Thirupathigam". Before Saint ApparSwamigal and Saint Thirugnanasambandhar Swamigal could singthirupathigams the womenfolk of the Nagarathar community sangthirupathigams. Another person to be ordained as a Nayanmar is EyarkaiNayanar.

5. TEMPLES(KOVIL)


16/38

The Nattukottai Chettiars are divided among themselves on the basis oftemples called "Nagara Kovils" (Temples of Lord Shiva, since they areSaivaites). They are divided on the basis of nine temples that have manysub divisions. Marriages can take place among the various divisions.One cannot enter into an alliance with in the same division, but in sometemples if the sub division is different then the marriage can take place.

The temples are the places for the registering of marriages for theNagarathars. On the day of the marriage or earlier, the bride's and thegroom's side have to go their respective temples to register their

marriage. The bride would renounce her temple and would be enrolledwith the groom. They become a proclaimed member of the communityand they are called as a "Pulli". The marriage becomes legally valid. Onbecoming a member, they start paying their annual subscription to thetemple. From the temple on registering, the couples are blessed with theofferings from the respective temples.

The temples and divisions are as follows:

1. ELLAYATRANKUDIGod : Kailasanathar

Goddess : Solnithya KalyaniBranches (PIRIVU) (7)Okkur udaiyar,Pattina samiyar,Peru marudhur udayar,Kazhni vasaka udayar,Kinkini udayar,Pera senthur udayar,Siru sethur udayar

2. MATHURGod : InnutreswararGoddess : Periya nayakiBranches : (7)

Uraiyur udayar,Arumbakoor udayar,Mannur udayar,Manalur udayar,Kannur udayar,Karuppur udayar,Kulathur udayar

3. NEMAM KOVILGod : Jayang konda soleeswarGoddess : Soundara nayakiBranch : Ela nalam udayar

4. ERANIYURGod : Aatkonda natharGoddess : Sivapuri DeviBranch : Thiru vetpur udayar


6. ELLUPAKUDI


17/38

God : ThanthodrieswararGoddess : SoundaranayakiBranch : Soodamani puram udayar

7. SOORAKUDIGod : Desika natharGoddess : Aavudaiya nayaki

Branch : Pugal vendiya pakkam udayar

8. VAIRAVAN KOVILGod : Valar oli natharGoddess : Vadivudai AmbalBranch :Siru kulathur udayarSub Branch: (5)Periya Vagupu,Theiyana Vagupu,Pillayar Vagupu,Kazhni vassal udayar,Maru thein thira puram udayar


Marriages are performed only intra Kovils - Exemption: Pillaiyarpatti andInaniyur will not have alliance in between them as they have brotherly

relationship

No marriages performed intra branches except in the ELLAYATRANKUDIand Mathur.

http://nagaratharikkiyasangam.org/nagaratharlinks.htm


18/38

About the Nattukottai Nagarathars

The Natukkottai Nagarathars are a community of business people originally from the southernIndian state of Tamil Nadu. Nagarathars trace their history to the port town of

Kaveripoompattinam in Chola Nadu. Legend has it that following persuation by the local king,they migrated to their present day location in what was then Pandya Nadu where theyoriginally occupied 96 villages. That number is now reduced to about 75 villages, collectivelyknown as Chettinadu spread in the pudukottai, Sivagangai and Ramnad districts.

Recorded history of the Nagarathars is available from the 17th century. At this time, thecommunity was primarily involved "in small-scale, itinerant salt-trading activities in the interiorregions of Tamil-speaking South India. By the eighteenth century, some individuals hadextended their business operations as far south as the pearl, rice, cloth, and arracktrade ofCeylon' others as far north as the rice and wheat trade inCalcutta." (Rudner).

In the 19th and early 20th centuries, the Nagarathars provided financeto the agrarianeconomies of Burma, Malaysia, Ceylon, Vietnam and theMadras Presidency. Following WorldWar II and the nationalistic movements inthese nations, the Nagarathars lost most of their

wealth in these areas. Some Nagarathars transferred large amounts of their wealth to India andsurvived by investing in industry and banking. However, perhaps 80 to 90 percentof the castewas "forced to scramble for new employment opportunities,often working as employees ingovernment and business offices...." (Rudner)

The Natukkottai Nagarathars were essentially money lenders who travelled all over the south-east Asia and even to some parts of southern Africa to ply their trade. They were pioneers ofmodern banking in all the nations that they went to. They were the first to introduce pattru(debit), varavu (credit), selavu (expenditure), laabam (profit), and nashtam (loss).These arecollectively known as iynthogai and constituted what is now known as the trial balance.

It is noted in the Gazetteer of the Madura district (Thurston) that "of the profits of theircommercial transactions, a fixed percentage (called magamai) is usually set aside for charity.

Some of the money so collected is spent on keeping Sanskrit schools, but most of it has beenlaid out in the repair and restoration of the temples of the south, especial attention being paidto those shrines (padal petta sthalangal, as they are called) which were hymned by the fourgreat poet-saints, Manikya Vachakar, Appar, Tirugnana Sambandhar, and Sundaramurti."

The Chettiars, legendary for their business acumen, lived simply and devoted, over the years,considerable sums of money to the establishment of comfortable choultries, feeding houses,and Vedic and Sastraic patashalas. In the modern day, they have committed their wealth tohospitals, schools, and universities in addition to continuing their support of temples andreligious causes.

Today, Chettinad has well-planned villages that are home to the famous "naatu kottais"("country forts"), the palatial homes of the Nagarathar community. Each village has its owntemples, reservoirs for water storage,and a planned market place. The two major towns are

Karaikudi and Devakottai.

The Chettiars are also legendary for their food and hospitality. Today,restaurants promising"Chettinad cuisine" can be found all over India.However, the best way to experience thehospitality and cuisine is to attend a Chettiar wedding. The variety of food is astounding.

Marriages take place between families of different kovils. There are nine main kovils:Ilayathangudi, Mathur, Vairavan, Neman, Illupaikudi, Surakudi,Velangudi, Irani, andPillaiyarpatti. Of these nine temples three have further subdivisions (pirivus). They are:Ilayathangudi: Okkurudaiyar, Pattanasamiyar, Kazhanivasal, Kinnginikurudaiyar,


19/38

Perumaruthudaiyar, Persenthoorudaiyar, Sirsenthoorudaiyar Mathur: Arumabkkoorudaiyar,Kannoorudaiyar, Karupoorudaiyar, Kulathoorudaiyar, Manaloorudaiyar, Mannoorudaiyar,Uraiyoorudaiyar Vairavan: Periya vaguppu, Pillaiyar vaguppu, Theyyanar vaguppu In general,marriage alliances are permitted between temples only, not within temples. However, theIlayathangudi and Mathur kovils allow alliances between the pirivus within their temple, butnot within the pirivu.

Todays chettiars, are into almost everything under the sun fortunately in an endearing role intheir chosen field. All said and done Chettiars are the most upcoming and united communitythroughout the world.

The traditions of kinship in this community have maintained a sense of identity that isimportant to retain for future generations. It is the intention of the Bangalore NagaratharSangam to facilitate this process in our chosen area of residence.

References:

Rudner, David West, Caste and Capitalism in Colonial India: The Nattukottai Nagarathars,University of California Press, 1994.

Thurston, Edgar and K. Rangachari, Castes and Tribes of Southern India, Asian EducationalServices, 1993, vol. 5.

Nagarathar History by PL.Chidambaram

The first book on prints to come out about Nagarathar history is in 1894 called "ThanavaisyaNattukottai Nagarathar". With the help of scriptures from Poongondrai Velangudi at ThulavoorMutt, the book was requested and examined by VR.L.Chinniah Chettiar of Devakottai. Thepermission granted by imminent persons such as M.AL.AR. Ramanathan Chettiar andAL.AR.RM.Arunachalam Chettiar the edition were printed by Sadavadanam Subramania Iyer ofTanjore at the Desabimani Press at Tanjore. The second edition came in 1904.

In 1911, Pandithamani Kathiresan Chettiar wrote a book called "Nattukottai Nagarathar

Seerthirutham" (changes) and in 1919 Chockalinga Ayya of Karaikudi wrote a book called"Nattukottai Nagarathar Marabu Vilakkam" (description of their ways). Both wrote separatebooks on Nagarathar history. In 1953, the compilation by A.Ramanathan Chettiar ofVayinagaram and the edition of that by Pandithamani was called "Nattukottai Varalaru"(history). In 1970 A.Shesadiri of Varagur wrote "Nattukottai Nagarathar Varalaru", which cameout in the form of a book.

After this many researchers on Nagarathars have written many research essays on the pasthistory. Certain notable essays are those written by Kamban Adipodi Sa. Ganesan,Dr.V.SP.Manickanar, Dr.SP.Annamalai and Dr.T.Chockalingam. Based on the above we canclassify the old history of the Nagarathars as below:

1. Before History (till 2898 BC.)

Initially the Vaishyas lived in Sandhyapuri of the Sambu Islands in Naganadu. Thisborders the present state of Andhra Pradesh and Tamil Nadu. They were ofChandrakula Gothiram. Later they embraced Saivism. There is actually a question overwhen the Nagarathars joined Saivism and when they would renounce Saivism? "Whenthe sun and the moon were born on this earth the Nagarathars became Saivaites andwhen they are no more they would renounce Saivism." According to Pandit KathiresanChettiar. At that time they were saivaites, praying to Maragatha Vinayagar, doing tradein precious stones and having the equal respect like the king. Naganadu is near Andhra.


20/38

Later, an earthquake, according to DR. V.SP.Manickanar destroyed this Naganadu.

2. Leather Age (from 2897 BC to 790 BC)

During the Kaliyuga year 204 (2897 BC) the Vaishyas could not bear the harassment of

the Naga king and they came down to Thondaimandalam, namely Kanchipuram. AtKanchipuram the king welcomed them with a warm heart and royalty. He gave them

land to build temples and mutts, They continued their devotion towards MaragathaVinayagar and continued their trade with gems till the Kaliyuga year 2311 (790 BC) andlived happily.

3. Old years (789 BC to 706 AD)

During the Kaliyuga year 2312 (789 BC), Prathaparasa the king who ruled Kanchipuramimposed unjustified severe fines and punishments. Hence, the Vaishyas from therewent to Cholanadu. They settled along the banks of River Cauvery atKaveripoompattinam. Manuneedhicholan, the king of that time requested the Vaishyasto live in three streets, East, West and South streets. He gave the Vaishyas threehonourable rights. One was the coronation of the king, the second was to have anindependent lion flag of their own and the third was to have golden kalasams in the

bungalows they lived in. When they got these rights the Nagarathars were called"Rathina Maguda Thanavaisyar". They continued their prayers towards MaragathaVinayagar.

In the Kaliyuga year 3775 (674 BC) Poovanthicholan who was ruling at that timeharassed and imprisoned all the womenfolk. Hence, the 8000 Vaishyas leaving behindall their assets, 1502 boys and the Maragatha Vinayagar under the custody of their guruAtmananda Sastri to do pooja and look after, they all committed suicide. The guruAtmananda Sastri taught them the five-letter panchatara mantra for upadesam, till tothis date they remember it with the help of the Patharakkudi Madam.

In the Kaliyuga year 3784 (683 BC) the old aged Poovanthicholan requested the Vaishyayoungsters to do the coronation ceremony for his son Rajaboosanacholan. Theyoungsters said that they were incapable of doing the coronation since they were all

bachelors and there were no eligible girls in the community to get married to. The kingconsulted with Esana sivachariar and pronounced that Vaishyas can marry Vellala castegirls. The Vaishya youngsters said that they would marry the girls from the Vellalacaste, but they would not marry their girls by birth to the Vellala caste. The kingrequested the Vellala community to accept this. The Vellala community accepted onthe condition that their community guru would perform the dhikshai for their girls andthe girls born to them. The East Street, which was divided into seven branches, had502 Vaishya youngsters married to Solliya Vellala girls. For these girls their guru wasAlagiya Gurukkal from Srivanjiyam.

4. Middle Age (707 AD to 1565 AD)

During the Kaliyuga year of 3808 (707AD) Soundarapandian the Pandya king went toChola kingdom and met Rajabooshanacholan. He stated that duringKeerthibooshanapandians period the sea came inside till Thirubhuvanam and washedaway the whole area. After that, 18 successions of Pandya kings have ruled but therewere no good families living there. He said that he his inviting some good families toset up a living. He requested for some good families and some Vaishya traders. TheChola king called for the Rathanamaguda Vaishyars and requested a few to go. At thattime they stated that wherever they go the three streets would go together and live,and not live separately. On hearing this, the Chola king asked everyone to go to thePandya kingdom. The Pandya king assured the Vaishyas, that he would give them aplace to live, land to build temples and mutts, and took them along with him.


21/38

Soundarapandian gave land demarcated, West of the sea, East of Pranmalai, North ofRiver Vaigai and South of River Vellar (present Chettinadu), to live, build temples andmutts. The Pandya king gave Ariyur town and Pranmalai temple, Sundarapatinam andits temple and Ellayatrankudi and its temple.

The three streets Vaishya youngsters could not live together for long because ofdifference of opinion created since they married Vellala girls of different - different

groups. Hence therefore, those who lived in the West street in six branches atKaveripoompatinam were given Ariyur and Pranmalai temple, South street in fourbranches were given Sundarapattinam and its temple, East street by seven brancheswere given Ellayatrankudi and its temple. The Maragatha Vinayagar was under thecustody of Ariyur. They agreed upon the rituals and prayers to be common. After thisthe six branched were called Ariyurar, four branched as Sundarathar and the sevenbranched as Ellayatrankudi Nagarathar also Nattukottai Nagarathar.

As the days went by there was difference opinion amongst the Ellayatrankudiyars' andthey separated branch wise and met Soundarapandian and requested for differenttemples. Pandian agreed, the temples given were Mathur, Vairavanpatti (712 AD)Iraniyur, Pillaiyarpatti, Nemankovil, Ellupakkudi (714 AD) and Soorakkudi, Velangudi(718 AD). Henceforth the creation of the nine temples took place. When the populationincreased there were many branches with in the temples. This is the only community in

the world to be divided on the basis of Sivan temples.

During the Kaliyuga year 4262 (1161 AD) Nemankovils Arunachalam son ofEllanalamudaiyan Muthuveerappa Chetty of Manickam Street, Velangudi atPoongkondrais five year old daughter, Muthumeenal was taken to the capital byKarunyapandian in the chariot when he as hunting over there. The Nagarathars onknowing this grouped together and decided that the girl should get justice according tothe caste practise and the met the Pandya king and asked him to release the girl. ThePandya king said that if had known it was their girl he would not have brought the girlover to the capital. He said that, he had heard that if he handed over the girl, the girlwould be killed. He also said that if at all he heard that the girl was killed, they wouldhave to pay eight heads and eight hundred sovereigns of gold and he handed the girl.

The Nagarathars took leave of the king and killed the girl on the way according to thecaste regulations. Then they prepared themselves for the punishment ordered by theking. For the seven branches seven heads were ready and there was a question markover the one remaining head. At that time among the seven branches, Ellayatrankudi,Eraniyur and Pillaiyarpatti were as one branch though they had different temples, itwas decided that this branch give an extra head. Henceforth Okkurudayar a branch ofEllayatrankudi came forward to give the extra head. The condition put was that theyget the first honour in the temples and mutts including the Viputhi. The Nagaratharsaccepted. Later they went to the king and stated that they have brought the eightheads and eight hundred sovereigns of gold. The king was so depressed and said, thesin of killing one girl itself is enough, you dont have to give anything and you can go.The Nagarathars returned back.

During the Kaliyuga year 4389 (1288 AD) there was trouble and Ariyurpattinam was

demolished. The sixty-four Vaishya families that stayed there escaped to the Malayalakingdom (Kerela) and started living near the River Korattar. They built a temple forMaragatha Vinayagar and continued the prayers.

During Kaliyuga year 4644 (1543 AD) there was trouble at Nattarasankottai due torobbers and they raped some Nagarathar women. Nagarathars met their Gurus andrequested them to give permission according to their custom to kill them. The gurusdid not accept. On the insistence of the Nagarathars the gurus accepted and went toKasi to have a holy dip in the Ganges.


22/38

Nirambia Alagiya Gurukkal alone returned to Thulavur after three years. The Kala muttguru did not even return after twelve years. Hence some of the Nagarathars went toRamanathasamy of Thirupunavayil to get upadesam. After twenty-one years during thekaliyuga year 4665 (1564 AD), the guru of Kala mutt came and joined. The Nagaratharsmet him and explained the happenings. The guru said that those who got dhikshai fromRamanathasamy belonged to Vamisa, henceforth they and their generation have got toget dhikshai from Vamisa generations and gave a mutt at Patharakudi, which is also

known as Ellanjeripattinam at Kanakapuram. From then on Nagarathar men had Kalamutt and Patharakudi mutt; the women had Thulavur mutt, which were the threeGurukalams.

5. Later History

In 1278 AD, Eranikovil and Pillaiyarpatti the two branches of Ellayatrankudi separatedcompletely and decided to live as separate Pangaligals. Till date the two branches hav

no marriage alliance among themselves.

As the days went by Kala mutt and Patharakudi mutt merged together and nowPatharkudi mutt alone is for Nagarathar men as the Gurupeedam.

As days passed by the Nagarathar families which lived around the places of the templespread to various places. It is described that they lived in ninety-six places and nowthey live only in seventy-five places.

The Vaishyas were basically traders. One of the groups of traders was called theChetty. Later this word changed to Chettiar. One who does business is a Chetty is oftenreferred to as a stingy person. There is no population boom for the community. Theyare very selfish in thinking and they think of themselves and their community.

Silapathikaram, a book written by Elango Adigal, states that the main character in thebook Kovalan is a Chettiar. Salt trade was famous during the Pandya regime. Aftergoing to many places to do business finally they would converge at Palani during thefestival of Thaipoosam and write "Magamai". Magamai is an annual tax paid to the god.According to the capital invested or profit got a percentage is calculated and the

magamai is derived. Here they set right their accounts and look at there profits andaccordingly write their magamai. Later they give free food to all called "Annadhanam".This can be seen in Palani on a stone engraving, where it states that Kuppan Chettysson Kumarappa Chetty of Nemam Kovil was the first to do salt trade at Palani with thehelp of Deivanayaga Pandaram. Usually all Saivaites strictly follow the two beneathi.e.;

a. Pray to Lord Ganesha, Lord Siva and Lord Muruga.b. No one should do anything during the stars of Karthigai and Thiruvathirai

according to the Sastras.

But the Nagarathars being ardent devotees of Lord Muruga and Lord Shiva theyperformed the Karthigai Padumai for their sons and Natarajas Thiruvathirai for theirdaughters. The above went against all sastras. No other Saivaite community do thesefunctions, hence these solely belongs to the Nagarathars.

The Nagarathars consider the viputhi as a sacred and holy item whereas others consideit just the opposite, since it is got from burning and as ash. The womenfolk of theNagarathar community put viputhi and the manjal kungumam on their forehead, whilethe others put manjal kungumam only. The viputhi is considered so sacred that duringmarriages the oldest lady of the house, even though she is a widower, holds a lamp onthe left hand and puts viputhi on the groom and bride. When the Nagarathars travelanywhere they make it a point that they carry viputhi in a special bag called the"viputhi pai". During death also the Nagarathars place viputhi considering it to be a


23/38

sacred item. No other Saivaite gives so much importance to viputhi unlike theNagarathars.

The Nagarathar community also have people ordained as Nayanmars among the 63Nayanmars. Karaikal Ammaiyar a lady was ordained as a Nayanmar and was the firstperson to sing "Thirupathigams". Her Thirupathigams were called "MoothaThirupathigam". Before Saint Appar Swamigal and Saint Thirugnanasambandhar

Swamigal could sing thirupathigams the womenfolk of the Nagarathar community sangthirupathigams. Another person to be ordained as a Nayanmar is Eyarkai Nayanar.

TEMPLES:

The Nattukottai Chettiars are divided among themselves on the basis of temples called "NagaraKovils" (Temples of Lord Shiva, since they are Saivaites). They are divided on the basis of ninetemples that have many sub divisions. Marriages can take place among the various divisions.One cannot enter into an alliance with in the same division, but in some temples if the subdivision is different then the marriage can take place. The temples are the places for theregistering of marriages for the Nagarathars. On the day of the marriage or earlier, the bridesand the grooms side have to go their respective temples to register their marriage. The bridewould renounce her temple and would be enrolled with the groom. They become a proclaimedmember of the community and they are called as a "Pulli". The marriage becomes legally valid.

On becoming a member, they start paying their annual subscription to the temple. From thetemple on registering, the couples are blessed with the offerings from the respective temples.The temples and divisions are as follows:

1. ELLAYATRANKUDIGod : KailasanatharGoddess : Solnithya KalyaniBranches : (7) Okkur udaiyar, Pattina samiyar, Peru marudhur udayar, Kazhni vasakaudayar, Kinkini udayar, Pera senthur udayar, Siru sethur udayar

2. MATHURGod : InnutreswararGoddess : Periya nayakiBranches : (7) Uraiyur udayar, Arumbakoor udayar, Mannur udayar, Manalur udayar,

Kannur udayar, Karuppur udayar, Kulathur udayar3. NEMAM KOVILGod : Jayang konda soleeswarGoddess : Soundara nayakiBranch : Ela nalam udayar

4. ERANIYURGod : Aatkonda natharGoddess : Sivapuri DeviBranch : Thiru vetpur udayar


6. ELLUPAKUDI

God : ThanthodrieswararGoddess : SoundaranayakiBranch: Soodamani puram udayar

7. SOORAKUDIGod : Desika natharGoddess : Aavudaiya nayakiBranch : Pugal vendiya pakkam udayar

8. VAIRAVANKOVIL God : Valar oli natharGoddess : Vadivudai AmbalBranch : Siru kulathur udayar


24/38

Sub Branch: (5) Periya Vagupu, Theiyana Vagupu, Pillayar Vagupu, Kazhni vassaludayar, Maru thein thira puram udayar


NAGARATHARVILLAGES :

Initially there were 96 villages were the Nagarathars lived, over the period of time it has beenreduced. They were divided as follows:

I. Therkku Vattagai (South)

1. Nattarasankottai 8. Vettriyur 14. Keela Poongudi

2. Paganeri 9. Natarajapuram 15. Sakkandhi

3. Madugupatti 10. Pattamangalam 16. Karungulam

4. Okkur 11. Kollangudi Alagapuri 17. Aranmanai Siruvayal

5. Cholapuram 12. Chokkanathapuram 18. Pannagudi

6. Kalayarmangalam 13. Allavakkotai 19. Sembanoor7. Kandramanickam

II. Mela Vattagai

20. Kilasivalpatti 24. Aavinipatti 28. Sirukudalpatti

21. P. Alagapuri 25. Magilvazhampatti 29. A. Thekkalur

22. Kandavarayanpatti 26. Viramathi 30. Sevoor

23. Pulangkurichi 27. Nerkkupai

III. Keela pathoor Vattagai

31. Arimalam 33. Kadiapatti 34. Thenipatti

32. Rayavaram

IV. Keela Vattagai

35. Devakottai 36. Thanichaoorani 37. Aravayal

V. Melapathoor Vattagai

38. Valayapatti 43. Rangiyam 48. Vendanpatti

39. Kulipirai 44. Kuruvikondanpatti 49. Vegupatti

40. Nachandupatti 45. V.Lakshmipuram 50. Virachilai41. Melachivalpuri 46. Ulagampatti 51. Panayapatti

42. Kopanapatti 47. Pon. Pudupatti 52. Mithilaipatti

VI. Pathinaru Vattagai

53. Karaikudi 63. Konapet 73. Chokalingamputhur

54. Kandanoor64. AthangudiMuthupattinam

74. Kallal


25/38

55. Kottaiyur 65. Ramachandrapuram 75. Kallupatti

56. Uyikondan Siruvayal 66. Shanmuganathapuram 76. Siruvayal

57. Kothamangalam 67. Pallathur 77. Athangudi

58. Nemathanpatti 68. Puduvayal 78. Viswanathapuram

59. Ariyakudi 69. Ko. Alagapuri 79. Sivayogapuram

60. Amaravathiputhur 70. Kanadukathan 80. Karaikudi Muthupatinam

61. Managiri 71. Ko. Lakshmipuram

62. Nachiapuram 72. Palavangudi

http://bangalorenagarathar.com/other%20nagaratharlinks.html


26/38

Nagarathars: WeddingPaesi Mudithukuluthal(engagement)

Once the 'bride-groom' match has been fixed(Subjected to one's wish,requierements and

traditions such as horoscope matching etc.....etc.....) the next step will be engagement. It isconducted generally either in bride's or groom's place. During the function both familiesfriends, relatives and pangalis will be gathered and they finalize matters viz wedding date,dowry to be given to the bride(jewels, cash, pinmurai, mamiyar saaman etc...etc...) otherimportant matters pertaining to wedding and the highlight of the function is to confirm thewedding by writing down both the bride's and groom's name to be married along their family'sinitial in a note book with 'manjal' applied on all the four corners of the note book. Generallythis serves as the confirmed note. Two copies are taken and given to both the parties. Later,elders from both the families carry the book along some flowers and lime to the prayer's roomand place it in front of the God thanking him for finalising the wedding.

Also all the 'murais' are noted down in a note book called 'Murai Chittai'- which carries anagenda of what to give right from the wedding till the baby is born on each occassion. Now it

has become a norm to conduct this generally in the evenings a day or two before the wedding.The party going to the other's place takes along things like flower, co-conut, beetle leaves,sandal, kum-kum, fruits, biscuits and chocolates etc...etc...in vessels and buckets. Whileleaving they are also acknowledged by giving cash, fruits, vessels and flowers. Food is servedgrandly. Thus, paesi mudithukulum function comes to an end.

Now, as the wedding date is fixed, both the parties carry on with their weddingarrangements. Nagarathar weddings are generally a very long procedure. Thus, right fromthe engagement, in regular intervals there are lot of traditional practices involved and let ussee those in the coming issues one by one.

Mukurthakkal Unrudhal

Once the bride-groom match has been fixed, next procedure is to structure themukurthakkal. Mukurthakkal is a long bamboo cane. On an auspicious day, that falls priorto the wedding, mukurthakkal should be structured in both the bride and grooms house, inthe north east corner of the valavu vassal. Mango leaves should be tied at the end of thecorner with manjal and kumkum applied. Once the mukurthakkal has been structured, thefamily members are not suppose to attend any un auspicious occasions.

Inviting the close resltives

Once the mukuthakal is erected, close relatives like grandparents, sisters and family shouldbe invited for the wedding by the parents of the groom and bride. This is to denote therespect for the elders in the family. Both the father of the groom and the bride will have to sitin the mat (Thadukku) in the prayer room in their respective houses and formally invite their

parents (Paternal grandparents) for the wedding. Earlier the lamp should have been lit andtwo co-conuts placed in a silver vessel. Then they make a visit to the maternal grandparentsand sisters (if any) houses and invite them for the wedding. In return their relativesacknowledge by giving some cash (Rs5 or Rs 10) along with some beatle leaves, while leaving.This is referred to as "pakku panam".

PAAKKU VAITHAL:

Registration takes place three days prior to the wedding in their respective nagara koil.


27/38

Among the pangalis, two of them will pay a visit and confirm the wedding by stating theirtemple, pirivu (if any) date, time along with family identity. Thus the wedding getsauthorized and the couple become a registered 'pulli' of the nagarathar society. As a token ofacknowledgement temple's garland will be sent on the wedding day which is known as 'koilmalai.' The above procedure is called as pakku vaithal.

-ARASAANIKAL KATUDHAL:

Arasanikal is a term that has been derived from Arasan aanai kal(By the order of the king).In the ancient days Weddings took place in front of the honorable king. When the populationstarted to grew, it was difficult for the king to be present on all weddings. So, anarrangement was thus made to denote the presence of the king. That arrangement is referredto as arasanikal katudhal.

While the arasanikal(i.e. a stick) is tied and wrapped in leaves, someone should blow thesangu. In front of the wedding stage, arasanikal must be erected. A square like structure isbuilt, in which the arasanikal is placed in the centre supported by soil at the base.

The structure should be filled with milk and coral . Above this few long sticks should be

placed in a supportive manner and finally covered by some mango and arasa leaves. Theabove procedure must be done by the pangalis. Before the wedding starts, priest performspoojas in honor of the arasanikal. They keep pongal and arasanikal must be untied after the'Pen Azhaippu'.

MAATRU KATTUDHAL:

On top of the weeding stage, a saree in non-black colour which is referred to as "maatru' mustbe tied by the dhobi. This was done in cautious to prevent any lizards or insects falling overthe couple. This should be done during the previous day evening after the arasanikal has beentied.


28/38

Nagarathars: HistoryWHY ARE THEY KNOWN AS NATTUKOTTAI CHETTIARS AND NAGARATHARS ?

Nattukottai Chettiar refers to their affluence which dates from the beginning of the20th Century when their financial operations overseas proved great success. Those Chettiars

who amassed huge fortunes as result of their business enterprise in Burma buil t huge homes,more or less mansions indigenous in style, in their ancestral villages. Hence the name "Nattu Kottai" for these mansions, which literally mean "country forts".

The other name Nagarathars simply means those who belong to a trading community.

NAGARATHAR HISTORY

Oppressed by a certain ruler, the Vaisyas of lunar race living in the town of Santhyapuriemigrated in a body to Kancheepuram in the Tondamandalam country in the year 204kaliyuga. The King of Kancheepuram gave them permission to settle in his country and madegrants of lands, temples and Madams to them. They stayed there for a very long time, butbeing troubled by heavy taxes and fines, they left that part of the country about 2312 kaliyuga

and settled in Chola country. The Chola King being impressed by them, bestowed on them theprivilege of placing the crown on the head of the new ruler at the time of coronation. In thosedays, the town of Kaveri-poompattinam is said to have been a flourishing state, and in itVaisyas of other countries occupied the North Street. Being unwilling to disturb them, theKing made the new settlers occupy the east, west and the south streets. As a mark of respect,they were allowed to use flags with the figure of a lion on them and use golden vessels(kalasam) in their houses. They all at the instance of the King, became disciples of IsanyaSivachariyar of Pathanjalikshetra (Chidambaram).

About 3775 kaliyuga, Puvanthi Chola Raja imprisoned several of the Vaisya women, whereonall the 8,000 families destroyed themselves leaving their male children to be taken care by areligious teacher named Admanadhachariar. In all 1,502 children were thus brought up.Later Puvanthi Chola fell ill, and knowing his recovery is impossible, sent for the Vaisya boys

and asked them to attend to the coronation of his son, Rajabushana Chola. But they said theywere all bachelors and could not comply with his request. Thereupon the King consultedvarious elders and gurus at his Court and found that the Vaisyas could marry the youngwomen of the Vellala community. After prolonged consultations and negotiations with theleaders of the Vellala community, it was agreed that Vellala young women would marry theVaisya young men. But the young Vaisya men, while willing to marry Vellala girls, wereemphatic that they would not give their children in marriage to Vellala children. After someprotest the Vellala folks agreed to this. Under the royal patronage, mass marriage wasperformed.

The last migration of the Chettiars within Tamil Nadu was from Chola Nadu to Pandya Naduand this came about by a request made by Soundaraja Pandiyan King to Price RajabushanaCholan. The Pandiyan King had approached the Cholan Prince for some good citizens and

Vaisyas after his country was submerged for sometime due to unprecedented deluge, whichhad caused massive destruction to people, property and cattle. The Chola Prince beingsympathetic and finding the plea reasonable persuaded some Vaisya merchants to migrate tothe neighbouring kingdom. But the Vaisyas pointed out they are not agreeable for thecommunity to be separated as they would like to stay united wherever they are. Thereupon,the Chola Prince permitted them to migrate enmasse. As promised the Pandiya king allottedthe new Vaisya immigrants some well-defined territory in his country, west of the sea, northof the river Vaigai, east of the mountain Piran Malai and south of the river Vellaru. It washere that they first built the community centre called Ilayatrakudi Nagaram and the peoplewho settled in this central Nagaram came to be called Nagarathars. Then they built the first


29/38

temple, to be followed in course of time by eight others.

The present area of Chettinad thus formed part of Pandya Kingdom until the advent of theNayak rulers of Madurai, who held sway over the territory during the 16th century. At thebeginning of the 18th century, Raghunatha Sethupathy (1674 1710), the ruler of Ramnaddefeated the Nayak army of Princess Mangammal in 1702 and secured complete freedom for

his little kingdom. Between the 14th and 17thcenturies, there were periodical incursions byMuslim chieftains, both from the north and the south, as well as petty feuds betweenRamanathapuram and Sivaganga principalities. The consequent insecurity as well as growthof the Chettiar population led to their gradual dispersal into nearby villages and thus the 96villages came into existence.

By 1800 the British had established their rule in South India and restored relatively peacefulconditions. The Chettiars then moved closer to the centre of their settlement from therelatively far off villages, and the number of Nagarathar villages shrank to the present 78.

http://www.onlinevoice.info/apr2003/nagarathar_history.shtml


30/38

Nagarathar Marriage Rituals

Nagarathar marriagge is conducted for sigle day. Even today,t hough almost all the

nagarathar stay away from their nagara village,they prefer to have their

son/daughter's marriage in their native village.The marriage in Chettinad in good

old days,was mor e elaborate and complex. The marriage ceremony was long

drawn procedure punctuated with various rituals, customs including gift giving for

the wellbeing of the newly married and thus marriage was six days affair.

Procession of bridegroom (mappillai ) accompanied by musicians together with

another contingent of relatives of the bride especially the ladies with theircolourful costumes mostly in Kandangi handloom cotton sarees, used to be fun

filled affair. Nadu Veettu Kolam drawing with the use of wet rice flour drawn by

aachis and the wooden

Be f

re Marriage

there are few formalities before m arriage in the na garathar community.

Pen parku

hal

Usuaaly the prospe ctive mother-in-Law ,father-in-law and few other close rea lives

go to a common place ,to see t he bride to be.

Pesi mu

ithu kollu

hal

once the bride is approved by all,they would exchange betel leaves and

nuts(vethalai pakku matri kolluthal).This is a confirmation gestuere that the bride

and the groom are finalized.The bride's parents and grooms parent(now called

sambanthi) de cide upon a common day discussio ng the astrolgers for the

marriage

Muhurtha kaal unru

hal

Once the marriage d ate is finalized re alives arrive 4-5 days befor e marriage.T his

is the very first formality relted to marriage.A bamboo cane is fitted with mango

leaves on the top puja is done and close relatives of the bride and the groom keepmanjal and kungumam at 5 places in the cane .once it is over the cane is tied

upstaright.This serves as a notification to others in the surrounding that a

marriage is g oing to be conducted at t his house

Veetu padaippu/podhu padaippu

Every house ,they pray to their anscestors which is known as veetu p adaippu nadall the "pangalis" together perform podhu padaippu.In podhu padaippu which is

usually conducted at the common padaippu veedu,paniayaram(made of rice flour

and karuppatti) is done by all achi's and each famil gets one after the

padaippu.The day before marriage pangali's and thaya pillaigal would come toboth brides and grooms place to make the nadu v eetu kolam and manai kolam

On the day ofmarriage

Mappillai azhaipu

On the day of marriage in the morning before muhurtham ,the groom's family

arrive at the bride's village but do not enter the bride's home.The mappillai


31/38

veetar( room's s e) arrive and wait at some pillayar temple or comm nity

centres where the pen veetar( ride's side ) headed by bride's father go to

welcome them with band.This iscalled mappillai azhaippu.

Pen edukki kattuthal

When the groom reaches bride's house she is brought to the door and shown tohim.

Thirupotuthal

The brides maternal uncle and grooms maternal uncle (M amakarargal) wear

mamakar pattu ( a flourosent pink silkt towel) wrapped around .The grooms it s in

the manai.The bridesmaternal unc le brings her in the manai

The groom t ies Kaluthiru the sacred thread or gold chain or Chettiyar thaali was

worn during the day ofmarriage and a substitute gold thaali was given for regular

use. The Kaluthiru is a double piece gold chains generally contains a set of total

34 it ems of hand crafted gold ornaments includi ng two pendantsconsidered to be

the most sacred. The pendants carrying the image of goddess akshmi at the

front side and the icons of Meenakshi Sundareswarar R ishaba bull in the secondrow. What is very important to note is that these two motifs vi z. Lakshm i and

Shiva - Parvathi are oft repeated theme in Chettinad, which are highly revered by

the Nattukottai Nagarathar as the former symbolizing protection and prosperity

while Shiva Parvathi pair on bull, represents happy family li fe. The Kaluthiru i n

Tam il language has two different meanings Kalutherumeans the chain on neck

while Kaluth - Thiru, denotes the Lakshm i as Thiru in Tamil indicates

Mahalakshm i.

Vevu irakkuthal

Mamiyar sadangu

Poo manam choridhal

Manjal neeru aduthal

Saman parapudhal

Kumbuttu kattikolluthal

Mana pen solli kolluthal

Kattu sorru onnuthal

Pen azhaippu

http://www.achi.org/wiki/nagarathar-marriage-rituals


32/38

Marriages all over India are celebrated with great celebration and people possess immensepride in their respective rituals or cultures. People across the globe, also agree on the fact that Indian

marriages are a true portrayal of the cultural believes of the citizens of the country. The rituals and

ceremonies of Indian marriages vary according to their religions and the regions to which the people

belong. Diversity in cultural believes and religiousceremonies is a common practise, which can be

observed in every nook and corner of the country. There are many religions in India, which many people

even don't know about; they usually originate, due to impact of one or the other cultural believes and

the differences in the type and the methods of practising the same culture and customs.

One of the communities, which is rarely known and is practised in very small places, is Nagarathar. The

people of thiscommunity belong to the Kaveripoompattinam, also known to be originating from the

India'schola kingdom. This is primarily famous as a prominent caste in the southern region of India, i.e.

from Tamil Nadu. Each person of the Nagarathar community comes under the influence of any of the

nine temples, and even the marriages in the Nagarathar culture takes place in between the people of

different temples. The followers of the same temple are considered assiblings, so marriages among the

Nagarathar followers of the same temple are not permitted.

Nagarathar Marriages in the earlier days were an occasion of a single day, but with the changein times, the practices and the cultures related to marriage have been changing. The Nagarathar

marriages usually take place in a single day, by going to the Nagara Village. Though these people stay

away from their villages, but they prefer going to their ancestor 's village for conducting the marriage

ceremonies. Following is an explanation of the ceremonies practised in the Nagarathar marriages:

Before marriage:

Pen paarthal: This is the ceremony, when the bride and groommeet each other for the first time, with

their families. This is the time, when the decision ismade, whether the families likes each other'sson or

daughter and accept them as their son- in- law or daughter- in- law or not. If both the families accept

the alliance, then they exchange silver bucket full ofcoconuts, beetle leaves and nuts and bananas.

Pesi mudithu kolludhal: After the alliance for the marriage gets fixed, the family of the bride and groom

calls an astrologer and fixes the date ofmarriage with hisconsent.

Muhurtha kaal unrudhal: The relativesstart arriving four- five days before the marriage day, at the

respective houses of the bride and the groom. The very first ceremony observed before the marriage is

the fitting of a bamboo cane with mango leaves on the top, after which puja is done in both the houses

of the bride and the groom. The bamboo is then fitted up straight signifying that marriage is being

conducted in the house.

Veetu padaippu/podh

history of the nattukottai chettiars

Documents