User:Chola and sengunthars
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[edit] Origin
The Kaikolars are a large Tamil socially backward caste[1][2] of weavers in the states of Tamil Nadu in southern India. Their name comes from a mythical hero and from the words "kai" (hand) and "kol" (shuttle used in looming or spear (eetti or vel). They consider the different parts of the loom to represent various gods and sages.
The Kaikolars were of the Pallava originally who served the Chola kings and in the Chola's army as kaikola perum padai and as Therinja kaikola maravar padai like the samurai of Japan. After the decline of Pallavas and Chola kings they did not want to serve non-Tamil kings so they learned silk weaving from sourashtra community and started silk weaving.
The Kaikolars are also known as "Sengundar," which means a red dagger. This is traced to the legend of the Earth being harassed by demons, which led to the people asking the god Shiva to help them. He was furious with the demonic giants and sent six sparks from his eyes. Parvati, his wife became frightened and retired to her chamber but dropped nine beads from her anklets. Shiva converted those beads into nine women, each giving birth to a hero, complete with "moustache and daggers." These nine led by Subramanya, with a large army destroyed the demons. Kaikolans or Sengundar claim descent from one of the nine heroes. There are seventy-two subdivisions (nadu or desams). Sengunthars are the desendents of "veera bahu thevar."
[edit] Community Legends and festivals
The "Sura Samhara" festival is a ritual tradition practised by the Kaikolars to sustain the myth of the divine origin of the weavers. According to the mythology of weaver community, the Kaikolars weavers were born out of nine gems that were scattered from Parvati's anklet. At the Sura Samhara festival, they dress up as the nine warriors of "Virabahu thevar", the lieutenant of Lord Karthikeya and enact the killing of the demon Narakasura.
[edit] Gods/Goddesses
Kaikolars are predominantly Shaivitesor sivamadham. They possess a Clan God as most of the castes in Tamil Nadu. Mostly, it is some form of Amman i.e Parvati or Murugan.
[edit] Kootam/kulam
Kootam defines birth from a single male ancestor. Kootam is transferred patrilineally i.e., via the father of a person. Hence people belonging to the same kootam are considered brothers and sisters. So marriage between a male and female belonging to the same kootam is prohibited however distantly they may be related.
Historically there were 72 kootams in kaikolar. Each kootam had a leader. The head leader in Kanchipuram was the head for all these leaders. This was used to manage disputes within the community.
Nowadays, the kootams have merged into one another and there is no well defined leader for each kootam. It is used only for setting up marriage alliances.
A list of Kootam has been removed from this section awaiting authentication by accurate reference material.
[edit] Kaikolar and marakanchi
The Maravar of Pandiya Kingdom and the Kaikolars of Chola Kingdom are true warrior tribes. They held to a code of conduct requiring suicide when the king is slain in war. There are numerous stone carvings and savan kallu as evidence stating this. Senchotrukadan, Navakandam, Marakanchi, and one of the Svankallu are evidence of this in Cheyyar near Kanchipuram.
[edit] Historical Personalities
Ottakoothar was a court poet of three Chola kings namely: Vikrama Chola, Kulotunga-II and Rajaraja II. He wrote poems in praise of these three kings namely Vikrama Cholan Ula, Kulothunga Cholan Ula and Rajarajan Ula. Ottakoothar had also written Kulothungan Pillai Tamil in praise of Chola King Kulothunga II. And he wrote Saraswathy Andhadhi in praise of Saraswathi, the Goddess of Learning.
Sekizhar alias Uthamachola Pallavar, his younger brother was pallavarayar a minister of the Chola Dynasty wrote Periyapuranam. His native home is Kundrathur near Chennai.
Kavi Chakravathi Kambar who wrote the Ramayana in Tamil is also from the Chola Empire kamban veetu kattu tharium kavipadum.
Mailaikizhar alias Thiruvalluvar who wrote Thirukural, his wife is Vasugi. The story of Thiruvalluvar states the he is of weaver or Kaikolar descent.
[edit] The code of sucide by warrior communities in ancient tamilnadu
Avippali, Thannai, Verttal, Vallan pakkam, Pun Kilithu Mudiyum Maram and Marakkanchi: the forms of martial suicide and suicidal battle of the warrior as the ultimate expression of his loyalty to his commander. These six forms of martial suicide are defined as described by the works referred to above.
Pulla Vazhkai Vallan Pakkam – the martial attitude of the warrior who goes forth into suicidal battle is mentioned by Tholkappiyam. The other works refer to it as Thannai Verttal. Duarte Barbosa describes the practice among the Nayar (of the Chera kingdom). It was later noticed by British officials as well. It was also prevalent among the Maravar (of the Pandya kingdom) from whom the suicidal Aapathuthavi bodyguard was selected. Thannai Verttal also refers to the suicide of a warrior on hearing that his king or commander has died (Purapporul Venpa Malai). Punkilithu Mudiym Maram is the martial act of a warrior who commits suicide by tearing apart his battle wound.
Another form of martial suicide mentioned by all the works except Veera Soliyam, is Avippali. Tamil inscriptions speak of it as Navakandam. Inscriptions found in many parts of Tamil Nadu provide greater information on the practice. Navakandam is the act of a warrior who slices his own neck to fulfil the vow made to Korravai – the Tamil goddess of war – for his commanders’ victory in battle. The Kalingathu Parani(10) – a work which celebrates the victory of the Chola King Kulotunga and General Thondaman in the Battle for Kalinga, describes the practice in detail. “The temple of Korravai is decorated with lotus flowers which bloomed when the warriors sliced their own necks”(106); “they slice the base of their necks; the severed heads are given to the goddess”(111); “when the neck is sliced and the head is severed, the headless body jumps with joy for having fulfilled the vow”(113).
The epics of Chilapadikaram (5: 79-86) and Manimekalai (6: 50-51) mention the practice. To ensure the complete severing of the head, the warrior tied his hair to a bamboo bent taut before he cut his neck. Hero stones depicting this practice are found all over Tamil Nadu, and are called Saavan Kallu by locals. The warriors who thus committed suicide were not only deified in hero stones (saavan kallu) and worshipped but their relatives were given lands which were exempted from tax(11).
An area handbook (Tharamangalam) of the Tamilnadu archeology department notes that “the Nava Kandam sculpture which is found widely all over Kongu Nadu (Coimbatore, Salem) is to be seen at the Tharamangalam Kailasanathar kovil also. The people call it Saavan Kallu. “The practice of Nava Kandam existed in Kongu Nadu till the early part of this [i.e., 20th] century.”(12)
A Saavan Kallu at Thenkarai Moolanatha sami Kovil in Madurai, depicting the act of a warrior holding his hair with his left hand and slicing his neck with his right – 14th century – is said to be annually worshipped by the Conjeevaram Mudaliyars.(13) The Conjeevaram Mudaliyars are Kaikola marava perumpadai or Sengunthar, a presentday weaving caste which was militarized under the Chola Empire and was made into a special military body; there are indications that Kaikolar warriors practiced Nava Kandam(14).
Apart from these codified forms of martial suicide, a method called Vadakkiruththal is mentioned in Tamil heroic poetry. It is the act of a warrior king fasting to death, if some dire dishonour were to come upon him(15). The Tamil teacher, and the Dravidian propagandist, turned the song of the legendary Chera King Irumborai who committed suicide when he was taken captive by his enemies into a compelling theme in Tamil renaissance.
The Avippali form of martial suicide as the ultimate expression of loyalty to one’s commander, is deeply embedded in the Tamil psyche. Senchorru-kadan (the debt of red rice) is a phrase that is widely used today by Tamils as an expression of loyalty. One frequently hears of it in a popular Tamil song. The phrase sands for the ritual of partaking of rice by which Maravar and other Tamil military caste warriors bound themselves to their king or commander to die in suicidal battle for him, or to commit suicide on the day he was slain. Of Avippali, the Puraporul Venba Malai ([verse] 92) says, “thinking of nothing but the red (blood) rice the Maravar give their life as offering in battle.”
The ritual of red or blood rice was described by two Muslim travellers who had visited the Tamil country in the 9th century. “A quantity of cooked rice was spread before the king, and some three or four hundred persons came of their own accord and received each a small quantity of rice from the king’s own hands, after he himself had eaten some. By eating of this rice, they all engage themselvesto burn themselves on the day the king dies or is slain; and they punctually fulfill their promise.”(16) In modern times it has been observed that “when a Maravar takes food in the house of a stranger, he will take a pinch of earth and put it on the food before he commences his meal.”(17) This act freed him from the debt of blood rice.[1]
[edit] Associations
There are many associations for Sengunthars.
They are:
Socio Economic Service Society (SES) in Nungambakkam - Chennai.
Sengunthar Mahajana Sangam.
EVKS Sampath? He belongs to EVR's family
P. S. Veerappa villan actor
ANANDRAJ villan actor
Thillairajan
Vellaivaarananaar
Pulavar Govindhan: Former Speaker of Tamil Nadu Assembly.
Kennedy alias vikram actor
Thiagarajan actor
P.S.veerappa actor
Pammal sambanda mudaliar
kirubanandha varriar
perumal mudaliar national pictures
Vallal sabapathi mudaliar: vallal sapabathy mudaliar educational trust.
ethiraj mudaliar: Chairman, Binny Group, partner Ramachandra medical college.
K.s.Ravikumar director
R.k.Selvamani director
G Murugan Mudaliyar Ex Chairman, Sathuvachari Municipality, Vellore
