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CHAPTER - III
VOKKALIGA GOUDA COMMUNITY CLANS AND FAMILY GODS
Religion has been playing important role in Tamil culture. The Vokkaliga
community has many inner branches and each branch has its own religious beliefs and
rituals. The Ethnographical Survey of Mysore written in 1908 says that Vokkaliga is a
generic term applied to a number of castes whose main occupation has been
agriculture. Earlier eighteen groups called themselves as Vokkaligas. In due course
this community only has been named called as Vollakigas. Edgur Thurston and
Rangachary support this view.Gazetteers, Manuals, The Census reports, The
Tamilnadu Govt. Backward Calss Commission reports and other Government sources
call only one community as Vokkaliga community. That is this community about
which this research work is done.1
Many sources are available for the study of the Vokkaligas. There are some
palm leave sources in Madras Oriental Manuscript Library, Chennai. Inscriptional
evidences published by Archaeological Survey of India talk about the Vokkaligas. In
12th century a poet namely Harihara wrote a book Vokkaliga Siva Saranam. The
Cholan poorvika pattayam and other native sources also talk about the Vokkaligas.
Vayirava Swamy wrote a book called Vokkaligar Kummy. Ranganatha swamy
goundar of Sillamarathupatty had wriiten a book Vokkaligar Puranam. N.Thirumalai
samy wrote an important book namely Gangadi Vokkals Matha Dharma Sasthiram
Kamukula Urpavapuranam. These books are direct Tamil sources for the study of
Vokkaligas. A number of primary and secondary sources are available about
Vokkaligas in Kannada language. The British government published books on many
communities in India including the Vokkaliga community. Gazatteers, Manuals,
Zamin records and Census reports through light on the Vokkaligas. Apart from the
government sources, books like Castes and Tribes of Southern India by Edgur
Thurston and people of India series in several volumes by K.S.Singh talk about
Vokkaligas.A few Vokkaliga journals and magazines published by several Vokkaliga
associations, kumbabhiseka festival souvenirs speak about the Vokkaligas. References
about them are found in the history books on the Cholas, the Gangas, the Hoysalas,
the Vijayanagar and the Pandya kings. Many writers like Professor V. R. Chellappa
wrote articles about Vokkaligas. Sources before the 12th century say that Vokkaligas
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used Gouda as their surname. Then they were called as Hegede, Nayaks, Buntarus,
Udaya, Iyya and also as Goudar. John F.Kittals Kannada English Dictionary
containing the word Vokkaliga says about Okku means thrashing of grains.
Okkulothar means people who migrated. This Dictionary states that Vokkaligas are
agriculture people.2
The Kannada word okku must be the base word for the Kannada word okkalu.
Okkalu means clan or family. This word Okkalu later emerged as Vokkaligar. Later
this community was named as Vokkaligar community. The word okkalthy, okkendy
are found in Tulu language in Kudagu region of Karnataka. The words Okkalmi and
Okkalthi meant male and female agriculturist. Some writers claim that the word
Vokkaligar is a Tamil word. The Vokkal is an old term in Tamil language. Tamil
word vokkal means relationship. This Tamil word vokkal is base for the word
Vokkaliga.3
In Karnataka and other parts of India this community name has been
Vokkaliga. But in Tamil nadu the letter ‘R’ is suffixed with this word Vokkaliga and
the community name is called in Tamilnadu as Vokkaligar. In the same way the other
name of this community Gouda is called as Goudar in Tamil.4 The 1871 Census
report says that the word Vokkaliga emerged from the following words
KanariOkkali→Okkali→OkkalliKaundian→Okkaligan. The 1871 Census report calls
this Vokkaligas as Okkilis.The Malayalam speaking Vokkaligas of Kerala have these
names.5 The 1881 Census report says that the word Vokkaliga originated from the
following word Okkala Makkal →Okkali Kavuntan→Okkaligar.6
Many interpretations and views are given for the word Vokkaliga. Dr. Pandu
kumar traces the genesis of the word Vokkaliga. He says that
Urkke→Ukke→Ukkeyihe → Ukkeeha → Ukkaliga →Okkaliga are base words for
the name Vokkaliga. He explains the emergence and development of the word
Vokkaliga depended on the use of ploughing tool called as kalappai in Tamil.7 During
the Bhadami Chalukya period there were references about 18 castes. This caste group
was called as Asta thasa prakruthi. The Vokkaliga caste was one among the 18
castes.8
Many inscriptions about the Vokkaligas are available in Tamilnadu from the
th
9 century. Several inscriptions issued during 10th century talk more about
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Vokkaligas. After 15th and 16th centuries inscriptions also are available about Goudas
both in Tamilnadu and in Karnataka. The Ponneri inscription talks about the Kannada
peoples of Chennai region and Chennaipattinam including the Kannada speaking
Vokkaligas. In 4th century AD some Vokkaligas converted in to Jainism. Jaina
religious heads influenced Vokkaligas particularly Gangadikas to convert into
Jainism. Gangadika Vokkaliga rulers ruled many areas in the Jaina region with the
support of Jain religious heads up to 11th and 12th century.9
A Kannada inscription issued by the Ganga king Eriyappan in the 9th century
at Vijayapuram in Narasi taluk talks about the Vokkaligas. This inscription says that
the Ganga king Eriyappan specially brought the Vokkaligas and settled them in
Gruvel village to promote agriculture. In 10th century AD the Ganga king Bermanady
fought a war with Nolumbas. At the end of the war one Rajyagangan was killed. He
was given a land gift in the presence respectable Vokkaliga community leaders.
Nanjangudu taluk Ekkanan inscription talks about Vokkaligas. This goes to prove the
high status of the Vokkaligas in South India a during 10th century, A Hoysala king
gave tax exemption for two Vokkaligas who settled in Karnataka region. There is also
a reference about a herostone installed by 170 Vokkaligas in honour of a demised
Vokkaliga hero.10
During the Nayak rule a list of castes eligible for getting award from the
government was issued. The name of the Vokkaliga community was included in that
eligibility list. Chittalahatta inscription gives information about the presentation of a
palanquin to Thammappa Goudar a native of Kamahalli village near Attimangalam in
the year 1528 in Mysore state.Another inscription issued in 1531 gives information
about the giving of an umbrella as a free gift to Baira Goudar’s son Thimmappa
Goudar in the year 1531.Thus it is clear that the Vokkaligas have been holding social
position and responsibilities. They have been enjoying some social privileges and
status.11
A few Vokkaligas were nominated to collect taxes in villages where the
Vokkaligas were majority in number. Low caste people were appointed as their slaves
to serve this agro martial group and they rendered agriculture manual works in the
Goudas land whenever these Goudas were bury in war. These slaves traditionally
served the Goudas as their slaves. Those slaves were called as jamma or janam. They
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were born slaves to Vokkaliga Goudas. Particularly this slavery prevailed specially in
the hill region. Some Vokkaligas had been keeping them as their slaves and had the
right to sell their slaves to other Vokkaligas. In some places those slaves who served
for Gangadigs were called as Gangadi slaves. Those slaves who served for Murasu
Vokkaligas were called as Murasu slaves. This slave system was abolished by the
British government.12
During the period of Hyder Ali the Vokkaligas faced heavy loss. Hyder Ali
removed 25000 agro martial heroes from military services and appointed full time
professional soldiers in their places. Due to the loss of military jobs many Vokkaliga
families suffered and their status came down.13 This agro martial Vokkaliga pattern
faced challenge during the period of Tippu Sultan. Instead of Vokkaligas Tippu
Sultan appointed Arabs and Marathons as soldiers. Earlier kings who ruled before
Tippu Sultan had given free or inam land to Vokkaligas who did military services and
they were also exempted from paying land tax. When Tippu Sultan came to power he
had taken back all the lands given to such agro martial Vokkaligas. Agro martial
status given to Vokkaligas was withdrawn.
When Tippu Sultan was ruler he treated the Vokkaliga Goudas very strictly.
He followed very hard military and heavy tax policy which caused big loss to the
Vokkaliga Goudas. To oppose the new military recruitment and increasement of tax
about 600 people of the surrounding villages of Srirangapattinam including the
Vokkaliga accountants of villages gathered in front of Tippu’s palace. Tippus tax
collecting officer Mir Sathak informed the king Tippu about the gathering of 600
people in front of the Tippu’s palace. Instead of this opposition Tippu increased tax
from 30% to 37%. Tippu instructed his officials to bring two Vokkaliga
representatives to represent their grievances to the King. Then immediately Tippu
ordered to hang those two Goudar representatives in front of king’s palace. On
hearing the kings order all other Vokkaligas dispersed in fear.14
Earlier there were a few slave groups. Those slaves were employed
permanently by some Vokkaliga land lords and therefore they were called as
Vokkaliga slaves. After the abolition of the Royathwari tax system the poor slaves of
the Vokkaligas got relief from slavery and went in search of some food fetching job.
Thus slavery slowly disappeared. Tippu collected back other tagirs and inam lands.
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After Tippu particularly during the period of Mummudi Krishnaraja udayar the gifts
and inam lands were returned to mutts. Rest of the lands were left with the Vokkaliga
Goudas. Due to the pressure and problems of drought some Vokkaligas converted in
to Jainism and Veerasaivism. Many of them remained as followers of Jainism. In
South Karnataka they were called as madavas and buntas.15
Inscriptions through light on the social position held by the Vokkaligas.
Theerthahally inscription dated AD1367 talks about Mandu nadu 30. There was one
leader for thirty villages. He was called as Mandhe Goundar. Whenever Ur Goudar
went to war and till he returned from the war field the ur Goudar was promoted as
Nadaprabhu. There were many status among the nadaprabus. The biggest status was
Nada maha prabhu. The head of the village was called Mandha gounda. There were
also other positions held by the Vokkaliga leaders namely Mandhu nadu moovathu,
Mandhe kamunda, Mandhu goudu. In 1773 there was one Mandhe gounder in Belur.
During the Nayak period the Vokkaligas held Nattanmai and Periyadhanam
positions in many villages. There were many traditional Nattanmais among the
Vokkaligas. Nattanmai was given first ritual previleges during celebrations. Cumbum,
Silamalai, Sillamarathpatty, K.K.patty Gudalore, B. Meenakshipuram and in many
leading villages and towns hereditary Vokkaliga Nattanmai are there even today as
heads of society. They are respected by all people. A copper plate was issued to
periya pattakkarar of Mottampatty in Kannvaipalayam region and this copper plate is
in Kannada and Tamil languages.
Vokkaliga social leaders have been called as Ur Goudar, Ejamana Goudar,
Kampathu Goudar, Thabethar Goudar. In Coimbatore district some of them are called
Keeraikarars. As they came from Kampampatti in Mysore. They are also called as
Kampatti Vokkaligas. The hereditary head man of the Okkaligas at Coimbatore is
called Pattakaran. He has under him a Chinna pattakarar. He presides over caste
council meetings. He settled disputes and inflicted fines and other forms of
punishments.16
The Reddy community was earlier called as Vokkaligas.Later these Reddies
enrolled themselves as a separate community. Salahuva Vokkaliga community also
separated itself from the Vokkaliga caste. Aravatthu vokkalu manchena community
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broke away from the Vokkaligas and enrolled themselves seperately. Such seperations
were loss to the Vokkaliga community.17
This 1871 Census report says that 9 Okkilis lived in Chingleput district, 313
Okkilis lived in South Arcot district, 37 Okkalis in Tirunelveli district, 36998 Okkilis
in Coimbatore district, 1800 Okkilis lived in Nilgiri district, 4707 Okkilis lived in
Salem district and 5320 Okkilis in Malabar district of Madras presidency. Kappliyans
and Morasu Kappu, were mentioned as main groups of the Vokkaliga community.
Altogether 44695 Kappiliyans, 14913 Morasu Kappus, and 43864 Okkilis totally
103472 Vokkaligas lived in 1871 in the Madras presidency.18
This report talks only about three divisions of the Vokkaliga community.
There is no separate reference about other divisions like Kunchitigas, Gangadigas,
Gudi Vokkals. Namdhari Vokkals and other divisions. So the data given in this 1871
Census report might not be a total population strength of the Vokkaliga community.
The 1881 Census report says that there were 36 Okkilis in Bhavani taluk among them
21 were female and 15 were male. There were 53 Okkilis in Erode town among them
22 were male and 23 were female, 96 okkilis in Erode municipality among them 47
were male and 49 were female. There were 334 Okkilis in Dharapuram taluk among
them 148 were male and 186 were female, 214 Okkilis in Karur among them 106
were male and 108 were female. There were 757 Okkilis in Palladam among them
383 were male and 374 were female. There were 2198 Okkilis in Pollachi among
them 1080 were male 1118 were female. There were 9114 Okkilis in
Sathyamangalam among them 4461 were male and 4653 were female Okkilis. In
Udumalepet, there were 48 okkilis among them 20 were male and 28 were female.19
49819 Vokkaligas lived In 1881 in the Madras presidency. There were 39774
vokklaigas in Bombay. 935 Vokkaligas lived in Hydrabad and 604286 Vokkaligas
lived in Mysore. Totally 711622 Vokkaligas lived in Madras presidency. The 1881
census report further says that there were 23702 Okkilis lived in Coimbatore among
them 11390 were male and 12312 were female. This 1881 Census report further says
that there were 2156 Okkilis in Coimbatore Municipality. Among them 995 were
male and 1161 were female.20
131 male and 150 female totally 281 Okkilis lived in a few villages in Trichy
taluk and 5 male and 2 female in Trichy Municipality in 1881. According to this 1881
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Census report totally 149 male and 164 female Vokkaligas lived in Trichy district in
the year 1881.The name of the Vokkaliga Gouda community is mentioned as Okkili
in 1881 Census report. Two male and one female, totally 3 okkilis lived in
Thiruchengodu taluk, 48 male and 57 female Okkilis lived in Uthangarai. Only 2
female Vokkaligas lived in Athur taluk. 720 male and 677 female totally 1397 Okkilis
lived in Dharmapuri taluk. 23 male and 40 female okkilis lived in Namakkal taluk.
812 male and 802 female totally 1614 Vokkaligas lived in old Salem district in the
year 1881.21 There were 4978 Vokkaligas lived in Nilgiri district in 1881. Among
them 3415 were male and 1563 were female.22
Within a span of one decade the Vokkaliga population increased. The
increased population data is given in 1891 Census report. According to 1891 Census
report there was 61,815 Vokkaligas in Madras Presidency. Among them 31069 were
male and 30,746 were female. Among the total Vokkaliga population in Madras
Presidency 57,164 Vokkaligas spoke Tamil language, 3,462 Vokkaligas spoke
Telugu, 165 Vokkaligas spoke Malayalam, 1,024 Vokkaligas spoke Kannadam, and
57,164 Vokkaligas spoke Tamil as their mother tongue. Only 1024 Vokkaligas spoke
Kannada as their mother tongue.231891 Census report says that there were 6
Vokkaligas in Madras. 20 Vokkaligas lived in Chengalput district. 3409 Vokkaligas
lived in Salem district. 4801 Vokkaligas lived in Nilgiri district. 1625 Vokkaligas
lived in Madurai district. 34 Vokkaligas lived in Tirunelvelly district. 1 female
Vokkaliga lived in Madhuranthagam. 165 Vokkaligas lived in Malabar region of
Kerala. 3462 Vokkaligas in Bellary district Andhra Pradesh and 1024 Vokkaligas
lived in South Kerala.24 The total population of Vokkaligas in 1891 in Madras
presidency is mentioned as 13,60,558.Many badagas at the 1891 census enumeration
gave their caste as Vokkaliga. Earlier these two social groups used only Vokkaliga as
their community name. They both also called themselves as Goudas.25
The Census report for the year 1891 says that Vokkaligas who settled in
Kongunadu had 92 sub divisions of which only two are numerically large namely
Idaiya and Kudi. The Idaiya sub division had 11844 populations and there were 25050
persons in the Gudi Vokkaliga division in the year 1891. It is reported that there were
totally 61834 Vokkaligas in Kongunadu.26
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The Madras District Manuals gives population details about the Vokkaliga
community in 1891. It says that there were 47283 Vokkaligas in Coimbatore district.
Among them 22882 were male and 24401 were female. There were 28 sub castes
among the Vokkaligas in 1891. Among the overall population status of all
communities the total population strength of the Vokkaliga community was the eight
biggest community among all communities in the Madras presidency in the year
1891.27
Vokkaligas are Hindus. A few among them had converted or were forced to
undertake conversion to Islam and Christianity in Tamilnadu apart from changing
from Saivism to Vaishnavism with in Hinduism. A few of them had also earlier joined
Jainism. Even among the converted Vokkaligas some of them still possessed the name
Vokkaliga and Gouda suffix with them. For example a few Vokkaligas who converted
themselves to Christianity called themselves Christian Vokkaligas and Christian
Goudas. As per the 1891 census report there were 19 Christian Vokkaligas in the
Kongu region among them 14 Christian Vokkaligas lived in Coimbatore and the
remaining 5 Christian Vokkaligas lived in Nilgris. There were seven Muslim
Vokkaligas in the Madras presidency in 1891. A few Buddha Vokkaligas also lived in
Coimbatore.28
There were one male and one female totally 2 blind Vokkaligas were there in
Nilgiri district. There were 2 male and 3 female totally 5 Vokkaliga blinds were there
in Bellary. There were 29 blind Vokkaligas in Coimbatore. There were four male and
five female totally 9 blind Vokkaligas in Salem.29 There was one male unsound mind
Vokkaliga in Salem district. There were 5 male and 1 female totally 6 unsound mind
Vokkaligas in Coimbatore. There was one female in south Canara. 4 male and 2
female totally 6 unsound mind Vokkaligas in Madras. one male and two female
totally 3 unsound mind Vokkaligas in Madurai district. There was one male and one
female totally two unsound mind Vokkaligas in Nilgiri district in 1891. This report
further says that there was 1 male and 3 female totally 4 Vokkaliga lepers Coimbatore
and one Vokkaliga female in Bellary was affected by leprosy. The Census report for
the year 1891 says that there were 13 male and 16 female totally 29 Vokkaligas of
Coimbatore were deaf and mute. One male and one female totally 2 deaf and mute
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Vokkaligas in Nilgiri. 16 male and 20 female totally 36 Vokkaligas of Coimbatore

and Bellary suffered from deafness and mute problem.30
A different social scenario is explained in the 1891 Census report that
prevailed in Madras presidency. In some castes the husbands outnumbered the female
in Madras presidency. This data might have had some matrimonial social impact in
the society. Among the following communities namely Kamma. Vokkaliga, Komati,
Kallan, Lingayat, Brahmin male outnumbered the female.31
The 1911 Census report says that totally 80798 Vokkaligas lived in the
Madras presidency. Among them 38931 were male and 41867 were female. It is also
said that around 3078 Vokkaligas lived in Dharmapuri taluk. Vokkaligas of
Dharmapuri called themselves as Laddagiri Vokkaligas.32
In another chapter the 1911 report say that there were 38931 male Vokkaligas
in Madras presidency among them 4396 were literates and particularly 72 male
Vokkaligas knew English language. The 1911 Census report further says that there
were 41867 female Vokkaligas in the Madras presidency. Among the Vokkaliga
women only 166 were literates. Only 3 Vokkaliga women knew English language.
Three different datas regarding the overall strength of Vokkaligas of Madras
Presidencyin 1911 are given in the 1911 Census report itself. These kind of data
differences need further studies for final confirmation.33
In this 1911 Census report the name of Vokkaliga community was written as
Okkilis. 13 male and 21 female totally 34 Okkilis lived in Bhavani, 11390 male and
12312 female totally 23702 Okkilis lived in Coimbatore,995 male and 1161 female
totally 2156 Okkilis lived in Coimbatore municipality,29 male 30 female totally 59
Okkilis lived in Kollegal. 720 male 670 female totally 1397 Okkilis lived in
Dharmapuri, 22 male and 23 female totally 45 Okkilis lived in Erode. 47 male and 49
female 96 Okklis lived Erode municipality, 106 male 108 female totally 214 Okkilis
lived in Karur,123 male and 324 female totally 447 Okkilis lived in Palladam,1080
male and 1118 female totally 2198 Okkilis lived in Pollachi, 4461 male and 4653
female totally 9114 Okkilis lived in Sathyamangalam,20 male 28 female totally 48
Okkilis lived in Udumalpet. Only 2 female Vokkaligas lived in Athur. 23 male and 40
female totally 63 Okkilis lived in Namakkal,23 male and 17 female totally 40 Okkilis
lived in Salem, 2 male and 2 female totally 4 Okkilis lived in Salem municipality,
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Only 2 male and no female Okkilis lived in Tiruchencode. As per the 1911 Census
report in Kongu region alone 18696 male and 20063 female totally 38759 Okkilis
lived in the year 1911. Based on Vokkaliga strength Sathyamangalam gets first place
in having the highest number of Okkilis population. Coimbatore became the second
largest Okkilis living place in Kongu country. Pollachi gets the third place in Okkilis
population strength in the year 1911.34 977 Vokkaligas lived in the year 1921 in
Nilgri. Among them 715 were male and 262 were female.35 26019 Vokkaligas lived
in Madurai district in 1921. Among them 12234 were male, and 13785 female.36
In 1921 there were 48228 Vokkaligas in Coimbatore district among them.
23102 were male 25126 were female. This report gives population strength of 67
castes among them. Based on population strength Vokkaliga caste was placed in 10th
position in Coimbatore district.37 Total Vokkaligas population in the year 1921 was
80300.Among them there were two insane ( one male and one female). There were 34
deafs among them 12 male and 22 were female. There were 104 blinds among them
54 were male and 50 were female. There were 3 lepers were male.38
In the 1911 Census report the names of the 114 Vokkaliga sub divisions are
given. Some other sources say that later there were 128 sub divisions among the
Vokkaligas. The Vokkaliga population which was 133618 in 1911 came down to
12,94,801 in 1921. Then the Vokkaliga population again increased to 13,12,264 in the
year 1931.The data differences need further research.39
Kappiliyas: British historian J.H.Nelson in his book the Madura Country A
Manual writes very highly about Kappiliyas in the following lines. “Kapplians are
considered to be a decent and respectable race of farmers and do not often come
before the criminal courts as accused persons. They are called as Kaundans”.40
In the same way another British historian M.A. Shrring writes highly about
Kappiliyans as “Kappilians are respectable class of canaries farmers bearing the title
or designation of Kaundan”.41
The Kappiliyar community is also called in several names. Those names are :
Kapilia, Kappilian, Kappiliyan, Kappiliyar, Kappiliar, Koppiliar, Kappilia Gounder,
Kappilia Kounder, Vokkaliga Gounder, Okkalia, Okkaliya Gounder, Vokkaliga
Gouda, Okkilia Gouda etc. The word Kappiliyan was derived from the word ‘kapu’
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which means guard or protection. The term kapu is generally used to indicate
agricultural community.42
The head of the Kappiliyan village council is called as Jathi Kavundan. He is
assisted by Soundari. Kappiliyans are mainly land owning community. Their
traditional occupation is cultivation and animal husbandry.43
Kappiliyans brought a special breed of bulls called ‘Karambasu’ along with
them which the Kapiliyas called as Devaru Avulu or Tambiran maadu. They take
more care to improve special breed bulls. These cattles are small active round
barrelled animals well known for the trotting powers. The leader of the herd is called
King bull. In the year 1906 Kappiliyans have collected Rs 11000 as donation from all
members of the same caste from Periyakulam taluk to build Kambathu atti in the year
1906. They established a Nandagopal bull shed for the protection and development of
the special cows and bulls.44
Earlier Kappiliyas lived more in Thirunelveli, Coimbatore, Kanchipuram and
in Cumbum regions. A good number of Kappiliyas have been living more in Cumbum
valley. The 1881 Census report says that Kappiliyas are one of the major division of
the Vokkaligas.45
Many books have been written about Right and Left hand social divisions.
One such important book is Idangai Valangai Puranam. Names of many countries are
mentioned in this puranam. Those names are given here. Vatapi, Kalingam, Avantiga,
Andhram, Aryam, Pulinthagam, Panchalam, Cheram, Kashmiram, Kappiliyam,
Sourashtram, Koundagam, Kirathagam, Kunthalam, Magadham, Kosalam, Vangam,
Valmigam, Malavam, Maharashtram, Karnatakam, Kantharam are some of the
countries mentioned in that puranam. The name Kappilyam is written next to
Kashmiram and Koundagam is written next to Sourashtram. The Kappilyam country
and Koundagam country are related and connected with Kappiliyas and Gounders
who are called Kappiliya Vokkaligas. As there were Magadha desam, Malawa desam,
Kanthara desam there were Kappiliya desam and Koundaga desam which were
Vokkaliga desams. As Morasu nadu was root for Morasu Vokkaligas this Kappiliya
desam might be the base route for the Kappiliya Vokkaligas. Koundaga desam must
be the base root for Goundas or Goudas.46
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Kappliyans are one among the 215 immigrant castes. They are Kannada and
Telugu speaking farmers of South India. They are called as Kavandar. Long time back
they migrated from North India due to harassment from Muselmans. It is said that the
Kappiliyans first came to Mysore and then they came and settled in Kanchipuram.
This Kappiliar caste has got separate god shrine which has been dedicated to god
Varadaraja perumal of Kanchipuram. Kappiliyas further migrated from Kanchipuram
to Thirunelveli and Coimbatore. At last many of them came and settled in Cumbum
Valley. The 1871 Census report says that 32365 Kappiliyans lived in Madura district.
12320 Kappiliyans lived in Coimbatore district and 10 Kappiliyans lived in Trichy
district. Totally 44695 Kappiliyans lived only in these three districts of Madras
presidency. They were not found in other district in Tamil nadu.47
The 1881 Census report says that there were 7 female and 6 male and totally
13 Kappiliyans in Bhavani taluk and 3 male and 4 female totally 7 Kappiliyans lived
in Erode.48 The report says that there were only 8 women belonging to Kappiliyar
caste in Karur taluk. This report does not talk about the male Kappiliyans there. It is a
matter to be explored in the future year. The1881 Census report further says that there
were 285 Kappiliyans in Pollachi, among them 130 were male and 155 female.
According to the 1881 Census report there were no Kappiliyans in Palladam,
Sathyamangalam and Udumalaipettai taluks. 1881 Census report says that 14 male
and 15 female totally 29 kappiliyans were there in Coimbatore.49
This report says that only one Okkaliga Kappiliya woman lived in
Madurantakam. This report further gives Kappiliyas population details in a few places
in Trichy district. Only 8 male and 6 female totally 14 Kappiliyans lived in Kulithalai
village.4 male and 6 female totally 10 Kappiliyans lived in Perambalur. The 1881
Census report says that 7 Kappiliyans lived in Erode and only one male lived in
Udaiarpalayam in Trichy region in 1881.50
The deaf and mute Kappiliyas were found only in Madura district.17 male and
13 female totally 30 Kappiliyas were deaf and mute in Madura district. The 1891
Census report further says that there were 2330 deaf and mute people in the Reddy
community. 717 deaf and mute people were there among the Kammavars and 308
deaf and mute people were found among the Kallar community. 271 deaf and mute
people among the Ahamadiyar community. Comparatively Kappiliya community had
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only 30 deaf and mute people in the community. Kappiliya community had the least
number of deaf and mute people among its total population.51
1891 Census report says that totally 37,677 Kappiliyans lived in the Madras
presidency. Among them 17968 were male and 19709 were female. There were 109
sub divisions among them. The 1881 Census report says that there were only 19 sub
divisions among Kappiliyans, whereas 1891 Census report says that there were 109
sub divisions among the Kappiliyas. Within one year it is not possible for such a
sudden increase in the number of sub divisions. This needs further study.360
Kappiliyans lived in Coimbatore among them 174 were male and 186 were female, 5
Kappiliyans lived in Trichy. 37255 Kappiliyans lived in Madura. 57 Kappiliyans lived
in Tirunelveli. According to this report 2 male and one female totally 3 Kappiliyans
were found with unsound mind in Madurai district. As per this 1891 Census report
comparatively Kappiliya community had very less number of people with unsound
mind. Among the Reddy community there were 555 people were found with unsound
mind. Among the Nayar community there were 119 people were found with unsound
mind. 140 persons with unsound mind were found among the Kammavar community
people. According the datas given in 1891 Census report Kappiliya community has
got only three persons with unsound minds. This is lowest in number.52
1891 Census report says that 134 Kappiliyans were blind in Madras
presidency, among them 38 were male and 68 were female. The district level blind
details are given in this census report. Accordingly 4 male and 5 female Kappiliyans
were blind in Bellary district. 31 male and 59 female totally 90 Kappiliyas were blind
in Coimbatore district. One male and one female totally 2 Kappiliyans were blind in
Nilgiri district. One male and three female totally 3 Kappiliyans were blind in South
Canara. 12 male and 18 female totally 30 Kappiliya blind lived in Madura district. 7
Kappiliyans were converted in to Islam. 2 male 5 female totally 7 Kappiliya
musalmans were there in 1891.53
According to the 1901 Census report there were 3 male and one female totally
4 Kappiliyans with insane condition. 2 male and 3 female totally 5 Kappiliyans were
deaf and mute. 13 male and 15 female totally 28 Kappiliyans were blind. There were
2 male no female totally 2 Kappiliyas with leprosy disease. Only 2 leprosy patients
 109

were there among the Kappiliyans. No female member was affected by leprosy.
Totally there were 20 male and 19 female with infirmites among the Kappiliyas.54
The 1911 Census report says that 6 male and 7 female totally 13 Kappiliyans
lived in Bhavani. 14 male and 15 female totally 29 Kappiliyans lived in Coimbatore. 3
male and 4 female totally 7 Kappiliyans lived in Erode. 7 male and 9 female totally 15
Kappiliyans lived in Karur. 130 male and 155 female totally 285 Kappiliyans lived in
Pollachi.55
There is vast difference in the population data in 1891 and 1911. In 1891
Census report says that 360 Kappiliyas lived in Coimbatore , but The 1911 Census
report says that 14 male and 15 female totally 29 Kappiliyans lived in Coimbatore.
Actually the population should have increased from1871, 1891 to 1911. But it is said
to have decreased. It should be presentation or printing fault. In the same way the
1881 Census says that there were 44695 Kappiliyas in the Madras Presidency.
According to the 1891 Census there were 37677 Kappiliyas in the Madras Presidency.
Instead of population increasement there is decreasement in the next ten years.
Generally population will increase year by year. The Vokkaliga population
decreasement needs further study.
The 1911 Census report says that there were 19123 Kappiliya male in Madras
presidency. Among them 1623 were literates. Particularly this report further says that
only six Kappiliya male learnt English language. This report further says that 19370
Kappiliya women were there in 1911 in Madras Presidency. Among them only 14
Kappiliya women were literates. No Kappiliya women learnt English language.56
There were 109 sub divisions among the Kappiliyans. List of 110 Sub
divisions are given in this Census report. Among them only a few names like Basilar,
Dasarivar, Emmenvar, Avinar, Lokkanor are there among the Kappiliyas.
Surprisingly other community names like Idaiyan, Kongu Vellala, Kuravan, Oddan,
Kaikolan, Kambalatar, Kurumbar, Piramalai, Sakkiliyar, Kosavar and other religious
name like Labbai (muslim sub caste) are also found in this Kappiliya sub division list.
It is not correct to call the other communities as part of Kappiliyas.57
Particularly Labbai is name of Muslim religious section. Inclusion of these
other communities and other religious names as the names of Kappiliya community
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subdivision names are not correct. They are one of the major divisions in Vokkaliga
community like Gangadikas, Kunchidikas, Morasu, Gudi etc.
Gangadikas: Many sources are available about the Gangadikas. Gangadi
Okkaligar Kaibeethu  a palm leaves compilation is one of the source materials for the
study of the Gangadikas.58 Gangadicara is one of the major branches of the Vokkaliga
community. In the10th century Ganga kings ruled the Ganga country which had 96000
regions. Most of these regions were named as Gangavadis. Those who have come
from Gangavadi were called as Gangadikas. Those who were doing agriculture there
in Gangavadi were called as Gangadikas. The name Gangadicara is derived from the
term Gangavadi. Kara meaning inhabitant of Gangawadi which was part of the Ganga
country. Gangavadi was the part of Ganga kingdom or modern Mysore. Gangawadi
karas were efficient warriors. A Gangadi Vokkalu king ruled Kandha puram which
was part of the Kongu country. Sathyamangalam region was called as Khandhapuram.
Most of the Gangadikas earlier called themselves as Loddagiri Vokkaligas and later
they formed a separate group.59
Gangadikars have been basically Saivites. Most of the Gangadikas were
attracted by Ramanujachari’s Vaishnavism. Some of the Gangadikas converted
themselves from Saivism to Vaishnavism. In spite of huge conversion in to
Vaishnavism. Many Gangadikas remained in Saivism itself. Such Gangadikas were
called as moolajana. This word moolajana later slowly changed as mullu Jana and
later these mullu jana were called as mullu Vokkaligas. Some Gangadikas converted
in to Jainism. Gangadi Vokkaliga rulers ruled many areas with the support of Jaina
religious heads up to 12th centuries. Ur Goudas, mantri Goudar and nattu Goudar were
heads of the Gangadikas caste council. The Vaishnavtes among the Gangadikas
worshipped lord Ranganathar. The Saivites among the Gangadikas worshipped Baire
devaru and Doddamma. Durgamma, Konamma and Mahalam were their village
deities.60
Ganga king brought 22 such Gangadi Vokkaligas and settled them in different
places to promote agriculture. Their names are given here.1. Appu gounder 2. Adi
Kannappa Goudar 3. Kullu bore Goudar 4.Onne Goudar 5. Pepde Goudar, 6. Sithe
Goudar 7. Kabini Goudar 8. Karikooli Goudar 9.Kurunji Veelyam 10.
Kumarapalayam veelyam 11. Pannimedai veelyam 12. Erukoor veelyam 13. Mookoor
 111

linge Goudar 14. Bothanur Sithanna Goudar 15. Putte Goudar 16. Uche Goudar 17.
Mari Pappulinga Goudar 18. Thase Goudar 19. Elli Goudar 20.Mottilinga Goudar 21.
Kalang subbe Goudar 22. Kul ange Goudar Later these 22 sub groups emerged as 22
kulams. Each one of these 22 kulams has got their own family gods. A separate
Gangadi Vokkaliga mutt is built in Perur in Coimbatore in 1857. Family god temples
of the Gangadikas are in Thalikkadu in Karnataka. Thalikkadu was the capital of the
Ganga dynasty.61
The Gangadikas have two major sub divisions namely Sadara, the Saivites and
Dasarus. The Vaishnavites. They are also named as Pettigayavaru and
Bujjanieyavaru. Pettigayavaru are one group who bring marriage gifts in bamboo
basket. There are two more divisional names called Mullujana (saivites) worshippers
of Siva. Dasajana (vaishnavites) worshippers of Vishnu).Dasajana sometimes call
themselves as Namdharis. They are commonly called as Darsanikaru. Some sub
divisions are named after animals and natural objects etc. Alvi, Avi, Ane kulam
(elephant), Amaikulam (tortoise), Attikulam (fig tree), Belli kulam (silver),
Bachchala, Chandra, Channada, Chatri (Umbrella) Chikkamana kulam, Elluppan
kulam (olive), Emme (bufalo), Gudi (temple), Holuru, Huvvu, Kamba (pillar),
Malliga (jasmine), Kalli (a plant), Tene (a grain), Vale (ear armament) pani kulam,
Veppam kulam, Soluvaraneyam kulam.62
Some of the Gangadikas were called Anjalkarans, Keerai kara Vokkaligas,
Kampati Vokkaligas in different parts of Tamilnadu. The Anjalkara section of
Gangadikas were mainly employed as postal runner boys or Anjalkaras in several
kingdoms. Gangadikas who settled earlier in Mysore territory later settled in
Coimbatore region also. Many of them migrated from there to other parts of
Tamilnadu. Rajaraja Cholan defeated and captured Gangapadi. From there
Gangadikas were brought or came and settled in the Kongu country and particularly
in Khandha puram which was in Sathyamangalam area. It is mentioned in the book
titled Kongudesa Rajakkal. Makonahalli Doddappa Goudar says that Gangadikas
might be descendants of Ganga dynasty kings. Gangadikas claim that they were the
descendants and followers of Bellala Raja of Hoysala kingdom. Edgur Thurston says
that the Gangadikars may be sub division of the Hoysalas. These statements need
further study. At the second stage many more Gangadikas migrated and from
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Karnataka and settled in Tamilnadu during the reign of Hyder Ali and Tippu Sultan in
places like Coimbatore, Erode, Salem, Dharmapuri, and Nilgiri districts during the
period of the king Mathaiyan. Before building the Maruthamalai Murugan temple
there was a Gangadi Vokkaliga mutt in that site. Lous Rice writes that he
Gangadikaras and Nonoba Vokkaligas doubtless the representatives of the indigenous
tribes who formed the subject of Gangawadi and Nonambawadi provinces. A Gangadi
Vokkaliga namely Sri Baire Kempe Gouda was a court poet in Mysore Kingdom
during the rule of Sri Krishna Samaraja Udaiyar.63
The 1881 Census report says that 141 Gangaikas lived in Madras in 1881.
There were 4 male Gangadi Goudas in Kulithalai village in Trichy district. The report
says that there was one Gangadika male and one female Goudas lived in 1881 in
Trichy town. This 1881 Census report further says that 2 male Goudas lived in
Srirangam Municipality.64 According to gazetteer edited by B.L.Rice the Gangadikas
are the most populous group. They form 44% of the Vokkaliga population.65
Kunchitigas: Mysore gazetteer, Tumkur district gazetteer, Hydrabad
gazetteer, Census reports. Ethnographic survey of Karnataka and books like Kunchiti
Vokkaliga Kaibeethu, Kunchitikara Mahapuranam, Social history of Kunchitigas,
Kunchiga thana charithiram, (history of Kunchitigas) give more details about the
socio cultural history of the Kunchitigas. Books written by Edgur Thurston and
K.S.Singh and few others talk more about Vokkaligas including Kunchitigas.66
Few explanations have been given for the formation of the name Kunchitiga.
Kuncha+adiga=Kunchadiga.Kuncha+vatiga=Kunchavatiga. Kunchu Okkaliga,
Kunchadiyan. Kunchitia means a type of grain. Many definitions like this are given
for the name. They are mostly known as Kunchitigas. The word kunchu literarily
means a tassel or bunch. The term kuncham also means a measurement that is used to
measure grain. Kuncha is a vassal used to measure grains.67
In another sense the name of the Kunchitiga is connected with kuncha. People
who are appointed in Royal palace to wave the kuncham to bring air to king and
queen were called Kunchatigas. Sources say those who cultivated particular variety of
grain namely kunchidia are called Kunchitigas. Kunch is a material used to weave
kampli. Jalathi Papparaya used the kuncha to help the Vokkaligas while crossing the
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river Thungabadhra. He beheaded himself. His descendants are called Kunchitigas.

Kuncham is used to weave. Cattle managers are called Kunchitigas.68
Kunchitigas lived in the Himalayas in the earliest period. They have been
living in India from the 4th century. Kunchitigas came to Mysore as the immigrants.
Kunchitigas migrated 1500 years before from North India to South India. They settled
in fertile places like Orissa, Maharashtra, Bihar, Delhi, Andhra, Karnataka and
Tamilnadu, particularly in Dharmapuri, Krishnagiri, Nilgiri and Coimbatore. Kannada
inscriptions found in the 9th century say that the Kunchitigas came to Tamil Nadu
region during the 9th century. Kunchitigas had lived in Anagonthi kingdom in
A.D.1224.Athikari, and Alankoor inscriptions talk about Kunchitigas. An inscription
found in A.D.1178 and Nandana Hosur copper plates dated A.D.1227 talk about
Kunchitigas. Anegonthi inscription dated A.D.1305 and Karigattatha village
inscription talk about them. Akkikara Alakkur gazetteer says that Kunchitigas were
staying in the Godhavari river region in A.D.1178. They were also called as Dravida
Kannadas. Kunchitigas formed part of ancient militia. From Kashmir region these
Kunchiti Vokkaligas migrated through various other parts to Delhi region.69
The Vokkaliga king Benugonadroyar of Mysore kingdom gave several
villages as gift to Kunchitigas. He also placed several leading Kunchitiga Vokkaligas
as heads of their respective villages. Earlier there was a custom of using umbrellas
only to kings and Queens in Royal dharbar or procession. The king gave special
prilage to possess umbrella to the Kunchitigas.70
Koratte Kare Rajyam was ruled by Vokkaliga Kunchitiga ruler. The name of
the Kunchitiga Queen of Koratte kare was Obamma. She built temple for lord
Anjanaya. Vokkaliga kings and Queens of many regions and Kunchiti Vokkaliga
philanthropists donated liberally to the temple work. Vokkaliga people and Vokkaliga
kings respect sadhus and sanniyasis. Midikesi country was ruled by Kunchitiga queen
Sikkamallamma. Her husband name was king Naga Reddy.71
Arasinavaru, Alpenru, Allendru, Allenor, and Janukalluru are some kulam
names among the 48 kulams. Some of the Kunchitiga leaders like Veerkethish, Era
Halappa, Sulatha Veeanna, Veera Badnna and Veera Bommanna are prominently
found in govt. records. Avina Kamaraya and Kattemane ejamana Nayaka were some
of prominent kings belonging to the Kunchitiga Vokkaligas. They were good the
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selection of land for agriculture and settlement. Kombai zamindar’s rule was
established in 1559 A.D. Kombai zamindar appointed mostly Kunchitiga Vokkaligas
as tax collecting officials in Kombai zamindari administration. The Kunchatiga
Vokkaliga flourished during the time of Madurai Nayak rulers.72 After the battle of
Thalaikottai more Kunchitigas came to Tamilnadu. There were several Kunchitiga
Vokkaliga Poligas in South India. Chennappa Goudar ruled Chitharadurga and
Korettagare country. His government records of 1766 AD say that Reddy was a title
given to Vokkaligas who were the best agriculturists.73
The Kunchitigas who settled in Andhra Pradesh flourished well. The
Rathnagiri kingdom was ruled by a Kunchitiga Vokkaliga ruler namely Rangappa
naicker. When the Kunchitigas were living in Delhi region there were 101 sub
sections among them. When they vacated Delhi due to Socio political reasons,
Kunchitigas migrated to various places like Maharashtra, Orissa, Karnataka, Andhra
and Tamil nadu. They had split themselves into several groups and sub groups. Due to
the establishment of new settlements and splits some new sub divisions emerged
among them. They have been part of the Vokkaliga Gouda community.74
The representatives of Kunchitiga community met the Backward Classes
Commission when the commission visited Dharmapuri district and pleaded to include
their Kunchitigas sub division as separate caste in the backward classes list. The
Commission accepted their demand and passed the G.O.M.S. 437, Social Welfare
Department dated 15.05.1972. From then the Kunchitiga caste has been included
separately in the Backward classes list. Its serial number was 49. In Dharmapuri
district the Kunchitigas population was 12422.75
Kunchiitgas are part of the Vokkaliga community. Kunchitigas were included
in the Vokkaliga community for the census till 1911. Some group of Kunchitigas gave
representation to the governments of Karnataka to endroll Kunchitigas as separately
in census from 1921. Accepting that representation the government ordered the census
department of Karnataka to enroll Kunchitigas separately as a separate caste from
1921. The total united strength of the united Kunchitigas and Vokkaligas had good
population strength in Karnataka before 1911. After 1921 the Kunchitigas were
enrolled separately. The strength of the Vokkaligas declined here were 38 sub
divisions among Kunchitigas.76
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The 1891 census report says that there were four male and five female
Kunchitigas in Bellary district. One male and one female Kunchitiga in Salem
districts. There was an only woman in Nilgiri.77 All India Kunchitiga Mahamandalam
has been functioning in Rajaji nagar, Bangalore. These Kunchitigas have their own
association in Madhyapradesh, Orissa, Tamilnadu and Andhra Pradesh.
Goudas: Persons who first cultivated the barren lands were called as
mooligas. Mostly Vokkaligas were the earliest and first cultivators of unused barren
lands. So they were called mooligas. The Dhavanakarai inscription gives a Kannada
poem about this as
“கப் ாின கா மாச்சகா ண்ணன

அ மதி பேட ஆ ர க்ேதஸ்வர

ேதவாலயத்தில் தானமா த உல்ேலகா”

It is understood from reliable sources that those who were called as mooligas
were people belonged to little earlier period than Mukundas. In the ancient history a
person who made waste and idle land as agriculture land and did cultivation for the
first time in that land was called as mukunda. As Vokkaligas were the earliest
agriculturists and cultivators most of the Vokkaliga cultivators were in ancient period
called as ‘mukundas’. The village head man was called grama mukunda. Kappoora
Mooliga Macha Goudar who was head of the Kappoor village gave permission to
build Muktheswarar temple in Kappoor village. This information is mentioned in
Dhavanakarai inscription. Belavathiya mooliga, Booma Gouda, Mooliga Mala Gouda,
and Pitathora Ketha Gouda along with Athiyur and Methur ur Goudars and goundars
built Malligarjuna temple at Madhnapavi village.78
From 3rd century to 6th century the agriculture heads were called as bojaka.
The word bojaka had later emerged as Gouda in 6th century A.D. The village head
was called as Desa bojaka. This word Dese bojaka had later emerged in Kannada as
Nada Gouda. Their positions in 6th century in the Kadamba kingdom was accepted in
Karnataka region as ura gamundan or ur Goudar. The word ‘kavu’ in the ancient
Prakirutha language meant ploughing . It is explained that the people who were
engaged in ploughing were termed as gour in Sanskrit language. This word later
emerged as goud and as Goudar in Kannada and Tamil languages.79
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Goudas were there in Kamarupa kingdom in Himalayas. Vatsayanar in his

book Kamasutra wrote about ‘Goudas. Varahamithra in his book Bharat Sanghita
mentions about Gouda janapada. Harsha’s inscriptions are the earliest evidences
referring about the Goudas of the ancient Gouda territory. Inscription issued in the
year A.D.554 talks about the Goudas who lived near the sea.80
The word kaminton or kamundan has later emerged as kavandan and Gouda.
There are many types of usages of this word. Govundan, Goudan, Goudar, Gouda,
Goudar, Goudar, goud, Gouda, goundar, kavander, kavandar, okkaliga,Vokkaligar,
okkiliyar, okkili, kappiliyan ganji Gouda, ghattada Gouda, gowdi, gowdikar, malar
Gouda are some forms of social usage.81
The word kamindar came in to use in the 7th century A.D. Any how this word
kaminton was more found in the inscriptions of the 12th and 15th centuries. It is
explained that in Sanskrit language ‘ka’ means police. ‘minton’ means powerful
leader. So kaminton means strong security personnel. Kaminton might be a job in
king’s palace or royal army. A security personnel must be efficient, patriotic and
ready to sacrifice site towards his cause. Such people and their families were later
called as kamintons. The inscription issued by the Chola king Rajaraja III, talks about
the donation given by Ganga Kaminton to a temple. The word kaminton was a base
word for the names Kavandan, Gounda and Gouda.82
Goundar is used generally as surname by kumla, egida tigala, kongu vellala,
badaga community people. Even in 1909 the word Kamunda was written as
Kavundan. The name evolution is given here
kamintan—kamunton---kamundan---gamundan----kavaudan----gavandan -----
goundan-----gowda----gouda. The word Gouda was derived from Kamintan.83
Konkgani king Madhavan’s inscription talks about Nada Goundar. The author
Pulavar Kuzhandhai in his book “Kongu Nattu Goundars” says that the word
kamunton means kavandar. Village heads were called as Gramamukunda,
Gramagamunda, Grama Gouda, PrabhuGouda, Prabhugounda, Nalgounda, Nada NO
have few names like, Gouda, goudika, Ravi Vikrama gamunda, Perumadi gamunda,
Cholana gamunda. Goudas were in charge of tax collection. To honour the services of
Goudas lands were given as gift to the Goudas. In Davaliya nadu there were 72 Nada
prabhus. All those 72 Nada prabhus were called Goudas. . Some inscriptions dated
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A.D.1909 have the names Kamundan, Kavandan, Gavandan and Goundan. The word
Gouda is another name of the Vokkaliga community. People sufixed the word
Gounden with their names for long time.84
During the Vijayanagar period the Goudas were called as agro martial groups.
Goudas were also soldiers. These agro martial Goudas were more in grama Sabha.
The king’s army more depended upon ur Goudar. During the war time they nominated
ur Gouda to take care of the soldiers families. Later the word Gouda was used as
Goudika as title for women village heads. Among the Goudas there were few
positions like Prabhu Gounda, nada Gounda, nal Gounda. Many villages put together
were called nadu the head of the nadu was called as nal Goundar. Goudas were in
charge of collecting taxes and account maintenance. In honour of the services of these
Goudas they were given Goudumbali land as gift. Goudas were called as Heggade,
Nayaka, Bellala.85
Sitla Hedda inscription which was issued in A.D.1528 talks about giving of
palanquin privilege to Thammappa Goudar native of Kamana halli village near
Attimangalam. An umbrella was given to Baire Goudars son Thimmappa in
A.D.1531.Rashtrakuta king Kannara deva’s inscription issued in the year A.D.950
says that there was one ur goundan for every village in his administrative
jurisdiction.86
The Bukkanans report says that in some areas one Gouda was appointed as an
administrative head for two or three villages. Inscriptional evidences say that in a
village where disputes are more in number eight Gudars were appointed to administer
such villages. Tippu sultan had taken away the hereditary Gouda rights from the
Goudas. This created disconnectivity in the confirmation of the traditional Gouda
titles. After the Tippu’s period Goudas got back the traditional Gouda title and they
continued to hold the Gouda titles traditionally. Earlier Gouda title was given only to
the head of the village. In old Mysore Gouda title was given to all Vokkaligas of all
villages.87
Later Gouda became the title given to land lords or village headmen. Goudas
promoted agriculture. There is a poverb in Kannada language “Gouda Chennagiddara
ooru chennangi rathu” It means when Gouda is happy the whole village is happy. This
implies that this group is socio-economic Groups. Chalukya inscriptions talk about the
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Goudas the male members of this caste group suffix the word Gouda along with their
names like Bommagounda and Nada Goudar.88
The 1881 Census report says that only one male belonging to Gouda section
lived at Kulithalai village in Trichy district. No Gouda woman lived there. The same
1881 census report says that one male and one female Goudas lived in Trichy in the
year 1881. 2 male Goudas lived in Srirangam totally 4 male and one female Goudar
lived in Trichy district in the year 1881.There was 5male and 8 female totally 13
Goudas had blindness in Coimbatore. One male and one female Goudas suffered with
blindness in Nilgiri in 1891.89 23120 male and 22479 female totally 45599 Goudas
lived in 1911 Madras Presidency. It seems that 900 social groups called themselves as
Gounders.90
Gudi Vokkaligas: The Kannada word gudi in English means temple. Gudiar
is one of the sub groups. Gudioru are called as respectable persons. Gudi Vokkaligas
take more care about poojas and the rituals of temples.91 Gudi Vokkaligas live in
Coimbatore, Nilgiri, Erode, Dindigul, Salem, Dharmapuri, districts of Tamil Nadu.
They live more in Karnataka state. They migrated to Tamil Nadu. The Gudi
Vokkaligas took vow to wear the Vokkaliga traditional dresses. Gudi Vokkaliga
women were wearing bangles only on their right hand in the past.92
They have been following their traditional rituals. They are vegetarians. Some
of them follow Saivism. Others follow Vaishnavism. They perform regular poojas to
their respective family gods. When they lived earlier in one region they had only
some limited sub divisions. Later when they migrated they had to split into several
sub groups that led to the increasment of new sub caste sub divisions. K.S. Singh, the
editor of People of India book says that there are 21 kulams or sub divisions. Some
other sources says that there are 40 sub divisions or kulams among the Gudi
Vokkaligas. They are called as Gudi Vokkaligar because they have been traditionally
more attached towards temples. These Gudi Vokkaligas contributed more in
protecting temples from the attacks of the muslim invaders and muslim rulers. Most
of them donated their land and money for their temples. Gudi Vokkaliga were
poojaris or priests in minor Hindu temples in the past.93
Among the Gudi Vokkaligas there are two groups. One group called
aruvakoother. These aravakoothar are Saivites. They follow Saivism. Another group
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called Attiyanna group. These Attiyanna group of Gudi Vokkals are Vaishnavas.
They follow Vaishnavism. Gudi Vokkalu is land owning community. Many of them
did agriculture as their main profession. Priest hood has been their traditional
occupation. Gudi Vokkals are found more in Coimbatore, Erode, Nilgiri, Salem,
Dharmapuri and Dindigul districts.
Morasu Vokkaligas: 1891 Census report says that this finger sacrifice
practice was strictly followed by every Morasu Vokkaliga women. The veralu icha
kapulu did this amputation in the name of Lord Bairava. After 1947 when India got
Independence the Government of India passed an Act and officially stopped this
finger cutting practices. Then the morasu women made fingers in silver and gold
metal and presented them to god. Slowly this practice disappeared.94
Ranitha gounda belonged to Morasu Vokkaliga section. Few inscriptions talk
about him. Echa was the king and Dekabbe was the queen of Navile country. Both the
king and the queen were Morasu Vokkaligas. When the king Echa died his queen wife
Dekabbe committed sati and died. Informations about their life and death (sati) are
recorded in Ballathuru inscription and Hegde devana Kottai inscription No.69.95
Morsu Vokkaligas are called as Morasa Kapu, Morsi Kapu, Moras Kapu,
Kapu Reddy, Morasu Okkalu, Hosadevaru, Okkalu Kappu, Reddi Vokkaliga, Morasi
Kapu, Morsi Vokkaligar, Morasu Kappu, Morasu Kapulu. The Morasu Kapulus
settled in Andhra Pradesh. They use Reddy, Gavudas, Gouda, Gauda, Goudu,
Goundar as titles. Inscriptions belonging to 11th century talk about Morasu
Vokkaligas. Details about Morasu Vokkaligas are given in Baramhal records. The
famous Bukkanans book talks about the Morasu Vokkaligas. Many scholars like prof.
Shaik Ali and Dr. Nagaraju of Banglore have written about Morasu Vokkaligas.
Morasu nadu was comprised of Banglore, Tumkur and Kanchipuram district
areas. Morasu Vokkaligas lived in Morasu Nadu. The fort of Doddaballapur,
Chikkaballapur and Devanahalli were their tracts. The name of the community
morasu is derived from the place of original habitation Morasunadu near
Kanchipuram which was a part of Mysore kingdom, which spread up to Kanchipuram
in the east. The ethnographic and historical sources also confirm that their origin was
from Morasu nadu near Kanchipuram.96
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They left in bullock cart towards Nandhi hills in Kolar district in search of
huge land. Seven farmers with their family members stayed in Ramasamy betta to the
east to Nandhidurga. They came in cart. The English word cart in Kannada means
bandi, so they were called as bandi kapalu or cart ryots. Their carts were big. They
were of Telugu origin so the immigrants were called Morasu Kapulu. In Tamil Nadu
they are called as Morasu Vokkaligas, Morsi Vokkaligar, Morusu Vokkaliga, Morasu
Kapu Vokkaligar, Goudar or Vokkaligas. They live more in Dharmapuri, North
Arcot, Salem, Erode, Coimbatore districts. According to Ethnographic, historical and
legendary sources Morasunadu the original place of Morasu Vokkalu itself is in
Tamilnadu. They speak Kannada Telugu and Tamil. Some sub groups of Morasu are
called Berlu kodu Vokkaligas and Musuku Vokkaliga. Each sub groups is further
divided into several clans like Manindra, Gokulam, Eejandram, Kadaram, Pasupula
and Kadupula. They also have several Gods such as Thriumala, Srivesa, Krishna, and
Kala Bairavadu. They use Gouda, Goudar, and Gaudu as their titles.97
Morasu women play prominent role in their family rituals and poojas. The
Morasu Vokkaliga community caste council leaders were called as Ur Moudas and
Ejamana Gouda. They worship Lord Siva and Lord Vishnu. Apart from that they also
worship their family deities namely Venkataramana, Sriram, Muneeswara,
Patalamma, Mariyamma, Sangamma, Seethibettatha Bairareswara. Elderly persons
shave their heads leaving a long tuft sikha at the back.98
The Gurupathaswamy matha or mutt in Vijayapura belongs to morasu
Vokkaliga caste. This mutt is 270 years old. More morasus lived well in Thalai Kottai
region. Vijayanagar kings appointed several morasu Vokkaligas in defence services.
Morasu Vokkaliga contributed more for the development of Banglore and
Kannchipuram.99 Morsau Vokkaligas migrated from Tamil Nadu to the Eastern
district of Karnataka and settled there. Morasu Vokkaligas are largely distributed in
Kolar district and Chitradurga district, Tumkur, and Bangalore regions. Morasu
Vokkaligas speak and write both Telugu and Kannada languages.100
They also settled in Bellary, Chitradurga, Cudappa, and Anantapur district of
Andhra Pradesh. Vokkaligas of Telugu region were called as Reddies. Vokkaligas
also were called a Laligunda Vokkaligas. They also called as Valigunda Vokkaliga.
They are called as Morasus or Moras or Morasu Vokkaliga in Tamil Nadu, Andhra
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Pradesh, and Karnataka. Rashtra kuta kings and Vijayanagar kings extended their
support to Morasu Vokkaligas.101
Yelahankanadu prabhus belonged to Morasu Vokkalu sect. They were called
as Yelahanka nada prabhus. Ranabairave Gouda was the founder of the Avanti nadu.
Kempe Gouda-I belonged to this morasu kulam. He ruled Banglore rajyam for 46
years from 1513to 1559. He was the founder of Banglore city. Jeya Gouda accepted
the sovereignty of Vijayanagara empire. Some of the Morasu Vokkaligas speak
Telugu and settled in Andhra Pradesh. They worship Baire deva. The leader of the
group was Rana Baire Gouda who had been forced to fly from the village Alur near
Canjeevaram in order to preserve his daughter Doddamma from misalliance with a
powerful poliga by name Selvanayaka who wanted to marry Rana Baira Goudas
daughter.102
According to Government Census report for the year 1871 there were 2150
Morasu Kapus in Ganjam district, 15,209 Morasu Kapus in Cudappa district, 9381
Morasu kapus in Bellary district, 117 Morasu Kapus in Chingleput and eight Morasu
Kapus in Madura district. The 1871 supplement report officially says that 14905
Morasu Kappus lived in Salem. 15714 Morasu Kapus lived in South Canara totally
there were 54484 Morasu Kappus lived in Madras Presidency in the year 1871.The
Morasu Kapus live in Trinelvely, Coimbatore, Nilgiri, and Madras district.103
It is reported in 1881 Census report that 11658 Morasu Vokkaligas lived
Madras 12616 Morasu Vokkaligas lived in Mysore. Totally there was 13782 Morasu
Vokkaligas were there in A.D.1881.104 64 male 70 female Morasu Kappu Vokkaligas
lived in Dharmapuri district 3417 male and 3558 female Morasu Kappus lived in
Osur, 247 males 253 female Morasu Vokkaligas lived in Uthankadi. Totally there
were 3728 male and 3881 female Vokkaligas lived in the year 1911 in Madras
Presidency.105
Namadhari Vokkaligas: K.S.Ramappa wrote separate book about the socio
economic, cultural and religious life of Nammdhari Vokkkaliga Goudars. Namadhari
Vokkaligas are followers of Vaishnavism and Sri Ramanujacharya. They worship
Vaishnava gods and goddesses. Namadhari Vokkaligas are known as Goudas and
Nadavaru. They suffix Heggade and Gouda titles with their names. Namadharis
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generally use the Vaishnava religious mark namely namam on their foreheads. They
live more in Karnataka and Tamil Nadu and they have 18 sub groups.106
Vokkaliga Christians: After the down fall of Tippu Sultan many Vokkaligas
were converted into Christianity. At Palhally village near Srirangapattinam there is a
congregation of Vokkaliga Christians. A church was built there in 1781. These
Christian Vokkaligas also use Gouda title. They speak Kannada language as their
mother tongue. More Vokkaliga Christians are there in Karnataka. Married men wear
wedding ring. Marriage functions are organized by churches. The married women
used to wear vermillion mangala sutra with cross emblem. Married women also wear
wedding ring and ear ornament called bugudi. Widows and widowers are permitted to
remarry. After that Baptism or naming ceremony is performed within one month.
Tonsuring takes place for the child before the completion of one year for the baby.
The 1891 year census report says that there were 10 male and 9 females totally 19
Christian Vokkaligas lived in Tamil nadu area of Madras Presidency.107
Particularly conversion in to Christianity took place more at Pannaipuram
village in Theni district. Group of Vokkaligas converted in to Christianity 35 years
ago. This group of Christian Vokkaligas built a Christian church in Pannaipuram.
Dakshinamoorthy donated some of his family properties to Christian trust and
churches.108
Halakki Vakkals: They are also called as Halwakkiwakkal,
Halwaklumakkalu and Halakki vakkal. They are part of Vokkaliga community. They
are called as Gavada, Gouda, Gouda and vakkal Gouda. They earlier migrated from
Thirupathi a part of Andhra Pradesh and settled in Uttrakannada region a part of
Karnataka. They are chiefly found in coastal district of Bombay. There were 26,395
Halvakki Vokkals in Kanara district. The Halvakki Vokkal caste is connected with the
Kunbis caste of Maharashtra. The Marathi word Kunbi is equal to the Kanarese word
vakkal. The Marathi term Halvakki is said to be derived from the Kannada term halu
which means milk and white rice.109
Halakki vakkal women are identifiable by their typical way of wearing the sari
and bunches of coloured (black colour) bead necklaces. Their harvest dance (suggi
kunitte) is very much noted in social history. Halvakki vakkals follow Vaishnavism.
They worship lord Venkataramana of Thirupathy and Hanuman. There are 18 sub
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divisions among the halvakivokkals.110 In addition to the above major divisions some
sub divisions are also important components of this Vokkaliga community. Details
about some sub divisions of the Vokkaliga community are given here.
Soundariar Kulam: Soundari is one of the sub divisions of the Vokkaliga
community. Soundariyam means beauty and wealth. Soundariya kula male and female
have been noted for their physical handsome and beauty. Delhi records talk more
about this soundari sub division. Earlier when Goudas were heads of the villages
soundaris used to assist Goudas in running the village administration. Even today a
representative of soundari sub group is given importance in the betrothal and marriage
ceremonies of Vokkaligas. Soundariars have few inner sections namely malli
soundari, al soundari, kolunjisoundari, sekkesoundari, goggisoundari,
manakkusoundari etc. They worship Baluthayammal and s Kamatchiamman as their
family gods. They live more and have their family god’s temples in B. Nagalapuram,
Devadanappatty, Silamalai, Cumbum and in few villages in Theni district.111
Three different stories are said about these sub sections. Among them two
stories are narrated by Edgur Thurston. One story says that there were six brothers
and one sister in a family. Among them four brothers together used to take their
cattles regularly to forest for feeding purpose. On one such occasion there was very
heavy rain. Those four brothers who could not withstand with the heavy rain rushed
for shelter to nearby objects and hided themselves safely from the rain fall. A
soundari who hidden himself under jasmine (malli) plant was called as malli soundari.
A soundari who took shelter under goggi tree was called as goggi soundari. A
soundari who was sitting under a cow was called as manakku soundari. A soundari
who hided himself under broken fire wooden pieces was called as sekke soundari.
Later they emerged as separate sub divisions and built separate temples for their
family gods. This story talks about four sub divisions only. This story does not talk
about other two more sub divisions among the Soundaris namely al soundari and
kolunji soundari.
Edgur Thurstan also tells another sub story to explain as how lord
Kamatchiamma became family god for manakku soundari sub division people. A
manakku soundari used to take cows and bulls in a large number to forest for gross
feeding. A rare incident took place in forest. A cow which did not deliver a calf went
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and stood closer to an ant hill near the bamboo tree in the forest every evening. A big
snake used to come out from the ant hill and suck milk from the cow’s nipples. The
manakku soundari shepherd who noticed this cow giving milk to a snake brought
some villagers next day and also had shown them the same incident. The village
Vokkaligas who witnessed that scene had understood that was a symbolic indication
of god Kamatchiamma. They built temple for god Kamatchiamma and worshiped her
as their family goddess. From then people of manakku soundari sub division have
been worshiping god Kamatchiamma as their family god Even today manakku
soundaris do not burn bamboo trees. Another story tells that there was difference in
the soundari caste council meeting. When they could not reach compromise one group
among them had taken a vessel which was with full of milk kept inside the hall and
left the hall. Those who left the council meeting hall due to quarrel with other group
was called a manakku soundari. Al soundari sub division group worship Perumal
samy at Sirumalai. Mallia soundari group worship Veeru mallamma at Ethaluthu.
Mallaiyasamy, at Mallaiya Goudanpatty and also at Bommaya goundam patty.
Pappathiamma, Malligeswarar and Kamatchiamma at Kombai. Manakku soundari
group of people worship Kamatchiamma at Devadanapatty, Cumbum. Balthayamma
at Cumbum and also at Nagalapuram. Kolunji soundari group of Vokkaligas worship
Perumalsamy at Kattunayakkanpatty, Mallaiyasamy and Nagamma, at
Kathiramapatty, Veerunagamma at Kattunayakkanpatty. Goggi soundari sub group
people worship Perumal, Veerunagamma at Kattunayakkan patty. Manakku Soundari
kula deiva temple kumbhabisekam was organised on 9-9-1997.112
Badavanar sub division: The earliest Vokkaligar history book ‘Kamukula
urpava puranam’ talks about badavanar sub division which is part of Vokkaliga
Gouda community. A puranic story says that the first person emerged on the earth
was called by god as badavanar. When the marriages were organised for the earliest
nine Vokkaliga bride grooms with the available nine yadava brides the badavanar
bridegroom married a yadava bride namely Kanchithavanammal with the blessings of
lord Eswara, god Parwathy and lord Krishna. According to Aruppampatty
S.Natarajan, three more sub divisions namely vallakkavar badavanar, pandamalai
badavanar and kange badavanar emerged in recent past apart from the existing sub
divisions. Earlier there were 12 sub sections, now there are 15 sub divisions among
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the badavanars. People of these three sub divisions also worship god Sowdamma as
their family god and built temples in three different places. Among them details about
7th karai or sub section namely Elapparpatty Mottaiya Goudar karai, Sithayankottai
kayakkara koudaiya karai and 10th Jolu kuppu savadaya karai are not available.
Details about 1,2,3,4,5,6,7,6,8,11,12 karais are available.113
Sub Divisions of the Badavanar
I. Sub division- Bensal Benugonda Royalingappa Goudar karai: They live
more in many villages in Dindigul and Theni districts. They built malaikoil for their
family goddess Devammal at J.Puthukottai in Dindigul district. Later one more group
among them built another temple at Jangal patty in Dindigul district. They worship
god Sowdamma.
II. Sub division - Ambattar Thoddaiya Goudar karai: This sub division
people built temple for their family gods Periya Thambiran and Veeruthaiyammal at
Pannaipatty near Eriyodu in Vedasanathur taluk in Dindigul district. They are also
called as Thoddaiya Goudar karai. They have community leaders like “ur”Goudar,
poosari goundar, betha kappu and bonakkarar. They organise their kuladeiva temple
celebrations once in two years.
III. Sub division - Veriyappur Savadaya Goudar karai: The founder of this
group namely Savadaya Goudar came from Mysore and settled here in Veriyappur
near Oddanchathiram. Later his descendant Thathappan migrated from there and
settled at Mathini Patty in Dindigul district. Many heroic stories are said about
Thathappan. In the malai temple the family god Thathappan’s statue is fixed. People
who worship him also call him as Thathappa swamy.
IV. Sub division - Thammakka Vere Goudar karai: This group people
worship Sri Nandheeswarar and god Sri Mathavaniamman as their family gods. They
built temples for their family gods at Thadikombu village and at Andia goundanur in
Dindigul district.
V. Sub division - Athikombai Alaya Goudar karai: This group people
worship Alammal as their family god and built temple at Athikombai village in
Dindigul district. Only 23 pangalis (brother families) are there in this sub group.
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VI. Sub division - Thasoor Banuva Sangupettan Servaikkarar karai: They

worship Veerammal and Periyandavar. They built temple for these gods at Alagar
naicken patty in Dindigul district.
VII. Sub division - Elapparpatty Mottaiya Goudar karai: Details about
this karai are not available.
VIII. Sub division - Kopur Panthiya Goudar karai: People of this group
live in Devarappan Patty and Ayyampalayam. They built temple for their family god
Sowdammal at Thevarappan Patty in Dindigul district.
IX. Sub division - Sithaiyangottai Kayakkara Savadaya Goudar karai:
Details about this karai are not available.
X. Sub division - Jolu Kuppu Savadaya Goudar karai: Details about this
karai are not available.
XI. Sub division - Karungal Savadaya Goudar karai: They built temple for
their family god Sowdammal at Kullappa Goudan patty. Savadaya Goudar is the
founder of this group. Thigai Thappiya Alaya Goudar karai group built temple for
their family god Sowdamma at Veerakkal in Dindigul district. They also workship
Sikkajjiammal, god Bojappan and god Seelakari Amman. They have temples for these
god at Kombai, Mallingapuram and Anaimedur villages in Theni district. Mela
Sindhuluchery karai group people built temple at Thappukundu village in Theni
district. They have also built temple for god Sowdamma at Sillamarathupatty and
Resingapuram in Theni district.114
God Sowdamma: A story is narrated by Edgur Thurstons in his book.
Accordingly a person from royal family wanted to marry a girl namely Sowdamma
even before she attained puberty. Both she and her parents did not like that marriage
proposal so they left the place. Sowdamma committed suicide to escape from the
marriage threat. In due course the family members of Sowdamma made Sowdamma
as family god and built temple for her. She is the family god for the Badavanar sub
divisions.115
Another story is also said about this god. The business man Panuppa chetty
gave money to all the seven brothers of Badavanar family to build temple for god
Sowdamma. Panuppa chetty handed over the temple to Badavana Goudars. Badavana
Goudar brothers took care of the poojas and temple management. Sikke Gouda,
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Kampe Gouda, Banuva Gouda, Ale Gouda, Veera Gouda Thammana Gouda, Goude
Gouda are the seven badavanar brothers. They took charge of the temple. Among
them later one brother went to Bangalore, another brother went to Mysore and other
brothers went to Tamil Nadu.
Badavanars of Tamil nadu worship god Sowdeswari amman and Sowdamma.
The Sowdamma temple festivals are periodically organised for three days. The
festival would begin with vinayagar pooja. The temple celebration committee would
co-ordinate the whole festival arrangements. Pangalis along with their relatives attend
the festival. vegetarian dinner will be served. Pongal and prasadam will be given to
devotees.116
Basilar: Bailars are one of the more populous sub divisions of the Vokkaliga
community. They are also called as Basalenavaru. Veerumuthu and his wife
Veerunagamma and their daughter Vellimalai were living in a village. Unexpetedly
Veermuthu was killed. His wife daughter committed sati. The nine brothers of
Veerumuthu went to different directions in search of the killers of their brother and
they settled there. The first brother settled in Thathagoundanur along with group of
people. They were called as (mudhal karai) first group. Along with group of people
the second brother settled in Bommaiyanur. They are called as the second
karai(group), The third brother and his group settled in Pithalaipattty. They are called
as third karai(group).The fourth brother and his group who settled in Kunchampatty
are called as fourth group(karai), The fifth brother and his group who settled in
Sathakovilpatty are called as Fifth group. The sixth brother and his group who settled
in Mallaiya goundan patty are called as sixth group, The seventh brother and his
group who settled in Bommaya goundan patty are called as seventh group. The eighth
brother and group who settled in Valaiyathupatty and Bhoothipuram are called as
eighth group. The last ninth brother and his group who settled in Thappukundu village
are called as ninth Karai(group).All nine brothers joined together and built temple for
Veerumaramma and Vellaimalai at Veerakal village in Dindigul dt.Basilar pangalis
called their family god as Vellaimalai Veerumaramma.117
Lokkanar sub division: The name of the lokkanar sub division is mentioned
in the earliest Vokkaligar puranam itself. The puranic divine story relates Vokkaligas
with lord Siva and Parvathi and lord Krishna. Nine Vokkaligas were married to nine
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yadava girls as suggested by lord Krishna. Other Vokkaliga brothers were left without
marriage. Particularly bride was not available for lokkanar. According to the divine
wish lokkanar was made as the leader of the Vokkaliga community. After several
hundred years some group of lokkanar sub division people came and settled in
Cumbum under the leadership of Ramachandra. Kambarayar was the military general
of the nayak army. Kambarayar was a Vokkaliga.
When Kambarayar was fighting war against the Chera army Ramachandra and
Ramajja Goudar accompanied and assisted Kambarayar in his war efforts. The war
success earned credit and added reputation to Ramachandra who was leader of the
lokkanar sub division of Vokkaliga community. He brought more Vokkaligas and
settled them in and around Cumbum. The descendants of Ramachandra have been
called as lokkanars. They have been living more in and around Cumbum in Theni
district.118
Honganur kulam or sub division: Jamboora Mahakalaiyyer is the founder of
this honganur kulam. He was born in Jambooram village. He was a Brahmin. He
followed and preached veerasaivism. He visited Honganur village. Accepting a
Brahmin as kula guru of their sub division has been a very rare feature of this
Vokkaliga community. This sub division people follow saivism. Their family god is
Kaleeswaran.119
Kudhire sub division: Kudhire means hourse in English. Horse trainers in the
kings’ army might be the founders of this kudhire kulam. Kudhire kulam is one of the
sub divisions of Vokkaligar community. This kudire is not only the name of the sub
division of Vokkaligas but it is also the sub division name of several other castes like
padma, togedar, kurunis, kurram, chengr, kollar, maalar, saale, thohadar castes. As
this sub division is found in many castes the name of this sub division might have
connectivity with military horse.120
Karavanar Kulam or Sub Division: Sri Muthalamman is the family god of
the karavanar sub division people of the Vokkaliga community. They have built
temples for their god Muthalamman in few villages. They also worship Akkammal as
their family god. Akkammal jumped into fire and committed suicide for good cause.
So karavanars accepted her as their family god and have been worshiping her.121
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Enthar Kulam: Enthar sub group is one of the leading and largest sub
divisions of the Vokkaliga community. Enthars have been following Vaishnavism.
They belong to vishnu gothram. They put religious mark namely namam on their
foreheads as a symbol of Vaishnavism. They are also called as namakkarar. They
worship lord Perumal and Veerusikkammal as their family gods. They have their
family god temples at Silamalai village in Theni district. They live more in Theni,
Dindigul and Erode districts.122 Enthar Kulam people generally organize their family
goddess festival in Silamalai village for three days in the month of Chithirai. They
bring the king bull along with few bulls and cows from Cumbum Nandagopal cow
shed as the chief guest to Silamalai to make their temple celebrations more ritualistic
and meaningful. Enthars worship the kingbull. At the end of the function they open
the temple hundiyal (cash box) and count the cash collection. From the temple
hundiyal collection one portion of the money is separately taken to Thiruppathy
temple and put that enthar kula Hundiyal share in the Thirupathy temple hundiyal.123
Emmenavar Sub Division: Emmenavar subdivision is one among the major
and oldest 48 sub divisions of the Vokkaliga community. The full name of
emmenavar is Savira kamba palalavaru emmenavaru. They are also called as
kamukula palalavaru emmenavaru kulam. Emmenavar is also called erumaiyar in
Karnataka. The Mysore state was earlier called as Erumainadu. Erumaiyors might be
the founders and leading people in the earlier history of Mysore state. The main
source book the Kamukula urpava puranam talks about emmrnavar.124
Emmenavar kulam is one of the largest populated sub divisions of the
Vokkaliga community. They are more in Theni and Dindigul districts. They worship
Lord Udayali Bommaya swamy, Veerumuthammal and Veerulakkamma as their
family gods. Their main family god temple is at Madur pannaipatty in Dindigul
district. One section of emmenavar kulam worship Veerumuthamman in Bommaya
goundan patty. Another section of the emmenavars worship Veerulakkammal at
Thadicherry. Both villages are in Theni district. They celebrate their family god
festival once in thirty years. Available sources talk about their temple celebrations in
the years 1936. Then after 30 years the function was organized in 1966 and in
1995.125
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In the recent years Emmanavar kulam people conduct periodical annual

meetings of all pangalis. They honour the achievers give gifted, prizes and medals to
best mark scoring students. They also give scholarship to the needy poor students of
their Emmanavar pangali group. Such functions create positive awareness among the
Emmanavar kulam people. Apart from this main emmanavar section there is also one
group called Konathu Emmaru and other group called emmor. Earlier there was no
relationship among them. In the recent years some connectivity has been emerging
among them.126
Aner Sub Division: Kannada word ane means elephant in English. . Aner
kulam sub division people of the Vokkaliga community came to Tamil nadu in 14th
century. Particularly these Aner kulam people were engaged by various rulers and
militaries to catch up the forest elephants and to train those elephants in the military
for war activities. These aner kula elephant experts played leading role in the
elephant’s management in the government military. In the later period when there
were less wars and even no wars these aners slowly withdrew from military and
settled in villages as agriculturists. They live more in Coimbatore and Vedasandur
area. They worship Mallammal as their family god.
Araiyar Sub Division: Araiyar kulam is one sub divisions of Vokkaliga
community. They are also called as harabithar kulam. It has got three inner branches.
The first branch people worship Pappammal as their family god. The second branch
people worship Veeruthimmammal as their family god. The third inner section of the
araiyar kulam worship Savadamma as their family god.127
Avinavaru Sub Division: The ancestors of Avinavaru sub caste group
migrated from Himalayas to Delhi due to political compulsion. They were there for
long period. After that they came out of Delhi with their bulls and cows and settled in
mountain and river based areas. Many of them came and settled at Cumbum. They
have temple for their family god Baluthayamma in C.Pudupatty and Cumbum in
Theni district.128
Ajjan Goundan Sub Division: Ajjathana iyyer was the founder of this sub
division. He was born in Brammhapuri village. He followed Saivism. People who
accepted him as the founder of their sub caste and named their kulam after his name
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as ajjan gounden kulam. Ajjathana iyyer was a brahmin. This is rare thing that a
brahmin was accepted by one section of Vokkaligas as founder of their sub section.129
Belleer Sub Division: Pillai and Nayanar were two important Saivite religious
leaders. They lived in Seeyali village. Lot of followers were there for them. These two
saints belonging to pillai and nayanar communities have been accepted as founders of
belleer sub section of Vokkaligar community. Belleer sub section of Vokkaligas
accepted non Vokkaliga gurus as the founders of their sub section.130
Baneer Sub Division: Baneer kula Vokkaligas have been living more in
Kongu region in Tamilnadu. Nimbanatha Ganeswaraiah and Bujakasa Masaniah who
were not Vokkaligas were the founders of this baneer kulam. They were Siva
devotees. It seems that they might be brahmins.131
Deseera Sub Division: Amara gunda Malliah desigar was the founder of this
sub section. Desigar was not a Vokkaliga. Desigar was born in Amaragundam. He
preached veerasaivism. A non Vokkaliga becoming founder of a Vokkaliga sub
sections is a rare phenomenon.132
Dasarivar Sub Division: They are called as dasalenavaru in Karnataka state
and dasarivar in Tamilnadu. They are also called as Aranmanaiyar, Duraivamsam and
Zamindar kulam. It is said that three brothers were living in Thottanoothu village.
Then they migrated to three different areas. The eldest brother along with his family
settled and built temple for their family god Jakkalamma and Sikkajjiamma at
Kombai village. The second brother along with his family members settled and built
temple for his family god Veeruthimmammal at Kunnampatty in Vedasanthur taluk in
Dindigul district. The third brother and his family members had settled and built
temple for their family god Veerumasammal at Murunellikottai in Athur taluk in
Dindigul district. A special temple for lord Sri Ranganathar was also built by
dasarivarkula people in Kombai. The Kombai zamindar himself belongs to dasarivar
kulam. The dhasalenavaru sub section kula pangalis have some more temples in some
other places also. Sri Lakshmi Ranganatha Thoddajjammal temple is at Badavanahalli
village in Karnataka. Veeruthimmam man and perumal temple is at Kunnampatty in
Vedasanthur taluk. Veerathimmamman perumal temple is at ul district. Veera
Thimmamman perumal temple is at Padiyur Pudupatty in Vedasandur taluk. Kombai
zamindar built temple for goddess Sikkajji ammal very near to Kombai. Even now
 132

some portions of the same Indian beech tree(punga tree) is still there in Sikkajjiamma
temple campus. This temple has been named after her as Sikkaijiamma temple.
Goddess Sikkajjiamma has been regularly worshiped along with the main godess
Jakkalamma.133
The first kumbhabisekam festival for Dasalenavar family god temple took
place in 1937 in Tamil month Chithirai for three days from 6th to 8th Monday to
Wednesday. The second kumbabishekam festival was organized for three days from
04.06.1979 to 06.06.1979. Konur S.Kandasamy Goudar played leading role in
performing second kumbhabisekam. Third kumbhabisekam was organized for three
days from 12.06.2000 to 14.06.2000.134
Enathi Sub Division: Eneer was the founder of this enathi sub section of
Vokkaliga community. Eneer was a Siva devotee. He was not a Vokkaliga. His deep
devotion made group of Vokkaligas to accept him as the founder of their sub division.
Kasthuri Sub Division: Kasthuriyarana Uthpadhayya was the founder of this
Kasthuri kulam of Vokkaliga Gouda community. Uthpadhayya was born in
Thenganambi village. He might be a non Vokkaliga. He followed veera saivism.
Veera bathreswara swamy is the family deity of kasthuri kulam.135
Kommer Sub Division: Bramiah was the founder of kommer and kover
kulams of Vokkaliga community. He was born at konur in Karnataka. Kommers live
in Karnataka and Tamilnadu. The Hoysala king Someswara’s inscriptions talk about
them. Lord Kommeswara is their family god.136
Kentheru Sub Division: Kamba viboga iyyer followed and preached
Veerasaiva religion. He worshiped lord Siva. He came to Sivaganga region. Kamba
vibogaiyyer inspired more devotees. Kentheru kula devotees accepted him as the
founder of their sub section. A Brahmin becoming the founder of one of the sub
divisions of Vokkaliga community is a rare religious feature.
Kunchu Sub Division: Kunchu is one of the sub divisions of the Vokkaliga
community. There is also a sub division namely Kunchu kulam is another Kurumba
community.137
Lothenavar or Lothethar Sub Division: People of lothenavar sub division
came and settled in Pothihai hills area near Courtalam in Thirunelveli district. Then
they went and settled on the foot of Sirumalai hills and also in different places. Adhi
 133

Onnappa Goudar was the leader of lothanavar section of Vokkaligas. They built
temple for Mallaiyasamyin Pallapatty. They also kept god Akku Mariamman statue
inside that temple and worship her as their family god. They organize this temple
festival once in 20 years. Earlier this festival was organized for seven days. Vokkaliga
temple celebration methods are almost same. 138
There are some 150 years old inscriptions in the Pallapatty Mallaiyasamy
temple. Jains lived there in Pallapatty 10th century AD Vokkaliga community. People
had been living in Pallapattty since 16th century. People call their god in different
names. They affectionatly call their god as Sadayandi, Sannasisamy, Mallaiyan,
Avulappan and Laada Sannasisamy.139
Moorubalavi Vokkaligar: Moorubalavi Vokkaligar (three bangles) There are
two sub divisions among Kappiliyans namely Dharmakattu and Moonukattu.
Dharmakattu sub division allows their widows to remarry one time in their life for one
time. Whereas the moonukattu group allows their widows to remarry three times if
their husbands died. Moonu valavikkarars use bracelet and bangles as a symbol of
their marriage. Whereas bottu kattaru sub group wear thali as a symbol of their
marriage.140
These mooru balavi Vokkaligas are called keeraikara Vokkaligas in
Sathyamangalam region. In the same way the other Kongu country Vokkaligas did
not have matrimonial relationship with the Keeraikara Vokkaligas. In the recent years
marriages among them have been taking place. In the last twenty years the cultural
gape has been slowly wiped out due to the educational, employment, economical and
cultural improvements among the Mooru balavi and Keeraikara Vokkaligas. Equality
emerged among all Vokkaligas. All other sections of Vokkaligas have Matrimonial
relationship with Moorubalavi Vokkaligas and Keeraikkkara Vokkaligas.141
Marhalar: Marhalar sub division Vokkaligas built temple for their family god
Kachaiyamman in Cumbum. Marhalars also worship Unjalamman as their favourite
god. They have built temple for their family god Kathirappa samy at Annanji village
in Theni district. They performed kumbhabisekam to their family god temple in 1981
and in 2012.142
Kangevar Sub Division: The same sub division which was earlier called as
Kokkenavaru has been later called as Kangevaru. The Kangevaru sub division is also
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called in few other names like Kangeya badavanavaru, Kangeru, Kangeyaru,

Kangevaru, Kangeyavaru. Some sources say that Kangevars would have been brought
to Tamilnadu by Tippusultan.
Six brothers were there. Later these six brothers formed six groups among
Kangevars. The eldest brother was Thimmaya Goudar. Thimmakkammal was his
sister. Due to unacceptable matrimonial attempt by some others she committed
suicide. Her brother made her as family god. Two groups of Kangevars who lived in
Kappliyapatty fought with each other. One group of kangevars went to
Sangattampatty (thangetty). The other group of kangevars went to Viruveedu
(puruttu). From that time onwards they have been called as Sengattampatty kangavaru
and Viruveedu Kangevars.143 Badakkammal is the family god of Kangevar kulam.
Along with Badakkamma the kangevar kula Vokkaligas also worship lord Perumal,
Later few sub divisions emerged among the Kangevars. Their settlement stories are
connected with Thungabadra River and Tippu sultan.144
Mader kulam: Mader kula Vokkaligas have been living in Coimbatore region
of Kongu country. Sikkanatta gounda inscription dated A.D.1125 talks about a hero
namely Veera goundan. He belonged to mader vokkalu sub division of Vokkaliga
community. Some other inscriptions available in Karnataka also talk about Mader
kulam.145
Nagar Kulam: Sikku ulagi naga iyyer was the founder of this nagar kulam.
He was born in Sikkavulagi village. He was a religious person. He was a Brahmin by
caste. A group of Vokkaligas who followed him as their religious guru also accepted
him as the founder of their newly formed sub section. They also named the new sub
clan after their religious guru’s name as nagar kulam.146
Pattakkarar Dub Division: Govinda pattakkarar was the founder of this
Pattakkara kulam. He was born in Hamsavadi village in a Vaishnava family. Based on
the name of his native place this Pattakkara kulam is also called in some places as
Hamsavadi kulam. Earlier he was vaishnavite and opposed Siva worship. He was very
pious person. Later he accepted and followed Siva worship. His descendants have
been called as pattakkarar kula pangalis. They worship Divya Lingeswarar as their
family god. They have been living more in Erode and Coimbatore districts. There is a
village namely Pattakkaram palayam in Coimbatore. Pattakkarar sub division people
 135

of this palayam worship Thimmaraya perumal. Some of them follow saivism others
follow vaishnavism.
There are several positions among the pattakarars namely periya pattam,
chinna pattam, kattemane, urgounder, enaiyali gounder and elanthari. Mottampatti,
Kanuvai palayam of Karamadai area have separate pattakkarar. The pattakarar has
been oranising functions in Ranganathar temple at Karamadai. There were seven
chinna pattakkarars in Kongu region. Each chinna pattakarar had 20 villages under his
control. Each chinna pattakarar has got 17 kattemanes under his control.147
Thandeeswarar Kulam: Natya nimithandiyar was the moola purushar or
founder of this thandhweeswarar kulam or thonder kulam. He was native of
Silakavadi. He had been pious towards lord Siva even from his child hood. His
devotion towards lord Siva was later proved successful. So his descendants called him
as the founder of their thonder kulam.
Thippanna Goundan Sub Division: Thippanna Goundar was the founder of
the Thippanna goundan kulam. Lord Thirupura sundari is their family god. This sub
division people are more in Kongu region of Tamil nadu.148
Undenavaru Sub Division: undenavaru sub division of people live more in
Cumbum C.Pudupatty and few villages in Dharmapuri district. They worship god
Santhanadevi as their family god. They came from Mysore due to political
harassment.
Ullenavaru Sub Division: They live more in Dindigul region. They worship
lord Mallaiyan and Sadayandi as their family gods. They have built temples for their
family gods at Pallapatty in Dindigul district. They generally celebrate their family
gods festival for three days in the Tamil month of aadi.
Names of the Sub Divisions (Kulangal) of Vokkaliga Community
The names of the subdivisions of Vokkaliga community in various places are
collected from several sources. They are alphabetically arranged and given here.
Aavaliyar, AchanaGoudar, Addenavaru, Adikaran, Adichennappa Goudar,
AdikannappaGoudar, Adirayan, Adishtan, Adhiboria, AdhiVokkaliga, Adi, Agni,
Agni Vokkaliga, AgriVokkaliga, AgangiVokkaliga, Ajamara, Ajjathanaiyyar,
AjjanaGoudar, Alavi, Alidhavaru, Alamattaor Alamatti, Alenavaru or Allenaru or
Alenaru Alpenavaru or Albenavaru, Alluvar, Alur kulam, Alade or Aladakappu,
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Allikkar, Alagi, Aluvanaru or Aluvanavaru, Alwar (Azhvar), Allamatta,

Aluvinabavaru, Allendru, AmbiGouda, Amsavadi, Amathiya Goudar, Amaiyar,
Anbenavaru, Anchaor Anche or Anche Reddy, Anuma, Anjalkaran or Anchalkaran,
Anajeer, Anatheeru, Ane or Aneror Anaiyor, Andenavaru, Annanjikangevar,
Angalika, Andiva Gouda, Anbenavaru, Anukkanavaru or Anukkavar, Anurkulam,
Appu Goudar or Appa Goudar kulam, Appata Gouda kulam, Appu gounder,
Aruvakulam, Aramadi or Aramudi or Aramundi or Agramudi, Aralenavaru,
Arasinavaru, Arasanavaru, Aravediga, Araenavaru, Arpa gounder or Arpa Gouda,
Arakkanavar, Arputtalavar, Ariyokka or Aryoravar or Ariyor or Araiyar, or Araiyor
Aranor or Araneer, Arashinabali, Arasanavaru, Arvediga, Aryakulam, Aravadhi,
Arabathar or Arabathavaru, Arava, Aravadhi, Atte or Atte Goudar or Attig oudar,
Attigana, AravaReddy, Attenavaru, Attemanebasilar, Attiyoru or Attinor, Avanjeer,
Avinor or Avinavaru or Avinar or Avinor Avanavaru, Avirer Avular, Avola Gouda,
Avaliyar, Avi, Ayyalu, Ayavallu Gouda.
Baaneer or Banneru or Bannedu, Bachchala, Bachanige or Bachaniga,
Bachamga, Badavanar or Badavanavaru, Badavalaru, Badagar or Badagaru,
Badnovaru, Badega, Badanadevaru, Bogaru or Bhogavaru, Bagaru or Baheru or
Beheru, Baganaddi, Bairavakulam, Bale or Baler, Balakuvadi Balame, Balleru,
Balanevar or Ballenavaru, Baledu, Bale Goudar or BaleGouda or Baalagounda, or
Bala Gouda, Balavakkala Gouda, Balasanna, Balagavadior or Belakuvadi, Balluru,
Badavaru, Balijaru, Ballipura, Ballanahalliyavaru, BadedeGouda, Bhakabiyavaru,
Batharethavaru or Bataradevaru or Bhadharadhadavaru or Bhadheredhovoru,
Banidathu, Ballala, Balijaru, Baganeedi, Bakkunevarathiruppa or Bakuvanavaru,
Bakaliyavaru, Bandalaru, Bannedu, Banta or Bantaru Banderu, Banevar, Baniyar,
Baneer, Banoru Bandaleru, Beralukodavu, Belaguda Betheru, Belagude, Bellala, Belli
or Belly or Belliar or Belleru or Belliavaru or Bellenavaru or Beller, Belli Vokkaliga,
Bellenahalliyoru, Bethuru, Begaru or Beharu, Beralukoduvaru, Belagavadi Bellala,
Bellalareddy, Benger, Bette, Bellenehelliyevaru, Bhakaliyaveru, BinamiGouda,
BiliGouda, BitteGoudar, ButteGouda or BuddeGouda, BetteGoudar or Bedde
Gouda, Buddhiyar or Bhuddhiyaru or Bhudhivar, Budda Gouda, Bommaivaru,
Boosivar or Booseru, Boggeru or Boggaru, Bothanur Sithanna Goudar, Barambar,
Basanna, BasthaviGouda, BatuGouda, Basalenavaru or Basilar, Boganar,
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Boomihargalu, Bothuyor, Bouravar, Bramial, Bujakesa, Bujjanieyavaru, Bommaivar,

Bowgevadi, Bhogaror or Bhohanar, Bottigasolive, Bunaigiyavaru, Bowgevadi,
Bhaniyar, Mooli badavanar, Chandra, Channada or Chinnada, Chantri, Chatri,
Chalyar, Chandibali or Chendabali, Chela, Cheliyoru or Chiliyavaru or Chiliyovaru,
Chennappa Goudar, Chettigara Chetter, Chikadala Gouda, Chikkamana kulam,
Chittala, Chokenavar, Chothra or Chotradevaru, Dalabandra, Damaguthiyavaru,
Dambattadavaru, Dhanyathavaru, Dasa, Dasadevaravaru, DasaGouda or Dasa Goudar
or Desa Goundar or Dasa Goundaru or Dasa Vokkaliga, Dasaru, Dasajana,
Dasalenavaru, Dasavantiga, Daseeru or Deseeru, Devaravaru, Devarajavaru, Desigar,
Devarumakkalu or Devanamakkalu DhruvaGoudar or Dhuruvar, Dhasarivar or
Dasarikulam, Dhasa, Dhadha, Dhanakuthiy or, Dhanyathavaru or Dhaniyavaru,
Doddaganti, Doddagunta, Doddegounda, Doddadhavaru, Doddamane, Durgegounder.
Egger or Eggiar, Elli Goudar or ElleGoudar, Emmenavaru or Erumaiyoru (Emmor),
Enior or Enneer or Eneer, Enai, Enthar, Eliya or Elaiyoru, Ellamakappu, Eni, Elunatti,
Elumaniyavaru, Elayamane, Eluvar Elluppankulam, Elunatti Goudar, Eradukkarioru,
Eriyanna gounder, Errenavaru, Eroru, ErukkurVeelyam, Ethirgaliyoru,
EthinaKunchitiga, Ethathar, Ethulukaraiyoru or Ethirukaraioru, Ettaluman okkili.
Gadadhoru, Gadakanti, Gajje, Ganar, Gangadikara, Gamagounda,
Gangivokklaum, Gausange, Gosangi, Gampalakammeru, Girigeravaru, Ganger,
Ghaniya, Godakenti, Galenovaru, Gangakula, Ganasalu, Gangalaru, Garikanavaku or
Garikayavaru, Goggenavaru, Gorala, Gonenavaru, Gonaba, Goudanna Goudar,
Goudakaveri, Gongiyorugoli or Gongiyoru, Gavada,Goda or Gode, Govannucowclan,
Guddada, Gathea or Gather, Guli Badago, Gudiyoru, Guninavaru, Guthiar,
Gubenavaru, Gramvokkal, Hakkaloru, Halepaika, Halgounder or HaleGouda or
Halevokalu, Halenevaru, Halu, Hallinoru, Hallikattenevaru, Hallikokkan, Hallikara,
Hammam, Hanama, Hanuna, Hanafi, Harilenavaru, Haruna, Harenoru, Harugonder,
Hasule, Hasavadi, Hegade, Helanatti, Helapika, Hema reddy, Henganur, Henne or
Honne, Heggeru, Hettigounda or HettiGouda, Horalakalloru, Holakaladevaru,
HosalaGouda, Honganur, Holuru, Howa, Honge, Hosube, Harivanavaru,
Hundenavaru, Huliyaru, Hullenavaru, Hullikothinavaru, Hollikattanavaru, Honebali,
Honneor Honnebali, HoleBaika, Hokkavaru, Hosadevaru, HosalaGouda, Holebali,
Hosedavaru, Huliyaruor, Huliyavaru, Huneseru or Honsure or Hunesenavaru, Huvvu,
 138

Huthathovaru or Huthathavaru, Huttenavaru or Hattenavaru or Hattinavaru or

Hattigounder. Idaiyavan, Ilaiyavar, Ilvinai, Irusar veenym, Impazhiyan, Insiliar,
Immenur, Jader, Janakallinavaru or Janakalaru or Janakalloru, Jahalavellala,
Janadevanaru, Jaladenavaru, Jallandradhavaru, Jakkelathavaru, Jartaru, Jogi,
Jothradeva, Jariyoru, Jatilingam, Jeriyoru or Jeerikkoru, Jeerikanavar, Juluwa.
Kabar, Kabini Goudarkulam or Kambini Goudarkulam, Kachar, Kachiyavar,
Kadadhavaru, Kagiyoru, Kaggali, Kaganor, Kajjaya, Kakkinata, Kakker, Kakinatta,
Kakkinavaru or Kakkenavaru or Kokkenavaru or Koggenavaru or Kakkiyavaru or
Kakkiyaru, Kakaileru, Kaler, Kalaipavar, Kaligavelar, Kalli, Kalimarammanoru,
Kalaiyoru, Kalvanavaru, Kallakankeyevaru, Kallenoru or Kallanavaru, Kalangsubbe
Goudar, Kalesh Subbe Goudarkulam, Kallu, Kamukulam, Kundanavaru, Kammeru,
Kammanadu ,Kamawokkal or Kamavokkalu or Kamawakkalu or KamaVokkaliga,
Kamba or Kambavalli, Kambadiokkili, Kambalattan, Kamme or Kammu or Kammo,
Kambiliyaru or Kambiliyoru, Kampinavaru, Kammadi or Kammavadi, Kammareddy,
KamatiVokkaliga, Kammavadu, Kampanallukaru, Kanchara Gouda,
Kanagasikarokkili, Kannadakappureddy, Kanniservai or Kannaservai, KanariGouda
or Konari okkali or KaneriGouda or Kanaraiokkali,Kangevar or Kangeyar,
Kankalanayaru, Kantheru, Kadadhavaru, Kanesalu, Kangudiokkili, Kappilian,
Kappajjibasilar, KappavalliKapu, Kappilinathuvellaler, Kasthuri, Karikkenevaru,
KareVokkaliga, Karenoru or karenavaru, Karjathi Okkili, Karadevar or Karadenavaru
or Karadiar or Karadivar, Karbanne, Karige Karavanar or Karavanor, Karavor,
Karambar, Karbanne, Karale Karu Karukal, Karikuli Goudakulam, Karjathi okkili,
KarukalKarya, Kattavanavaru, Kattivaru, KooduVokkaliga, KuttiVokkaliga, Kumbi,
Kunchuvokkalu, Kurali, Kattaradavaru, Kattenavaru, Kattathavaru, Katadenavaru,
Kavarai, Kavalikavundan, Kedaradevaru, Kembenavaru, Ketheru, Kenderu or
Kenthar, Keeraikara Vokkaliga or Kirakaravokkili, Kingiru okkili, Kichalu, Kodegu
or Kodegenoru, Kodate reddy, Kodthai, Koddagere, Kodeyoru or Kodaeyavaru or
Kodaiyoru, Kodaliyoru Kodegeneru, Kodati or Kodatu, Kodehalliyavaru or
Kotahalliyoaru, Koime, Koluva Kothayarayavaru, Kollalukaru, Kollakala,
Kolukajjaya, Kollaiyoru, KonathuEmmaru ,Kongenur, Kommeru, Koveru,
Kongakubange Goudar, Konika, Konkenavaru, Kolama, Konkanika or Konkoniga,
Kondakatte, Konevaru, KondiKoopaenavaru, Kondireddy, Konkaniga, Koolear Kopi,
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Korahakappu, Koravalliyuru, Korgidiokkili, Korkenika, Kondayavaru, Koratakapu,

Kolaia, Kotti, Kove, Kottiyallukaru, Kottugereyavaru or Koddrgareyvaru or Kotegara,
Kothatt, Kothattukammavararu, Koterasalu Kuloru or Kooloru, Kuchivar, Kulige
Goudar, Kulibadagakurali, Kudikavakkalu, Kudier or Kudiy or Kudaneru, Kunte,
Kullubore Goudar, Kulibadaga, Kummevaru, Kudiyor, Kunchiti Gouda, Kuthirai
varu, Kuthanavaru, Kunenge Goudarkulam, Kumarapalayamveelyam,
Kurunjiveelyam, Kuruchi veenaivamsam, Kummeru, Kunre Bore Goudarkulam,
Kushali, Kudver, Kudikawokkal, Kumi, Kumli, Kutttteresalu, Kuthevar or Kathevar
or Kather, Kunckara Gouda, Kunchiti Gouda, Kunna okkili, Kusuru, Kunenge
Goudarkulam, Kuvadaiokkili, Kovavalliyoru, Koyailia.
Labethar, Lalagurda, Laligunda, Lenthanar, Lillinor, Lokkanar, Lothanavar or
Lonthanavaaru, Lowtheetharu, Lullenavaru. Maanaha, Maanyaeyavaru, Madana,
Madda Maderu, Madette, Maderu, Madaiyaru, Maiyarathoru or Maiyaraathavaru,
Miganbali, Mala, Malawa, Male or Malegauda Malur, Malliga, Mallisuounderi or
Malligasoundari, Malliyavar, Malkatnaru, Malavarmanali, Mammaduvaru,
Manasenaru, Manganvaru, Maniga, Managa, Mani, Maraliyanmaruli, Marangalar,
Maranganor, Margalar, Marakanavar, Manasanavaru, Manyadavaru, Mare Goudar or
Maregounderkulam or Maregound, Marunnasiddhakulam or Marunasiddhakulam or
Marulasiddhakulam, Maratturu, Maravaryakavandan, Maripappulinge, Goudarkulam,
Masalenavaru, Marasu, Mathubagaveswarar, Mathier, Mattemadaiyaru, Mathal,
Maulasiddha, Mayoru, Mayyadoru, Mayllanavaru, Mayinavaru, Meelsanevaru,
Melnatti, Megha or Megalu, Missenavaru, Modlyar, Mohatti, Moggadharu, Motu,
Modatu Mookurlinge Goudar, Mottilinge Goudarvamsam, Merkuseemaimokka,
Mookkoorlinge Goudar, Mokuvinar, Moller or Mollair or Mollenavaru,
Mosalenavaru, Mottilinge Goudarkulam, Mottaguniyaru or Mottukunivar Motati,
Mudagilivar, Mullu, Muruttuveetukaran, Munchala, Muthupasa, Vechanakulam,
Muthu, Muruvalavi, Musukuwakaliga, Murle, Muthubasuvachcirar.
Nadavaru, NadeGoudaru, Nadumandalam, Naggar, Nagarakulam,
Nagulakulam, Nadarokkili, Namadhari Nanmariokkili, Nanjundeeswarar, Nandar,
Narleghattadesalu, Narekindha, Nerati, Nempaenavaru, Nindanavaru, Nimbenavaru,
Nittaravalavikkar, Noganavaru, Noottriluperutharu, Nuggi Nugenavaru,
Nunnabakappu, Nunubha. Odakinavaru, Okalli or Okkalikannadian, Okkallinavaru,
 140

Okklumakkalu, Ollakaloru or Ollakklaru, Oluvunore, Ondivar, Onamanavaru,

Onnamman, Onnegounder, Ongalanor, Ongenavaru, Oradhalaiyavaru, Orakenatharu,
Osadevaru, Paanir, Padakante, Pandaru, Padarivar, Pakkanathi, Pakkatti, Palavar,
Palayar, Palayakar, Palyegargauda, Palyadasime, Palliyathaseemar, Palsadaseema,
Pamar, Panasakapu, Pannaiyar, Pannemadaiveenyam, Pannaru, pannedu, Pandakapu,
Pandaru, Pandi, Pandyavellala, Panneri, Pannimedaiveelyam, Pannadaru,
PanjagoundanPoosra, Poosivaru, Papethar, Pathaokkili, Pasinnar, Parachon,
Paramarathikavandan, Pattikaraispandi, Pandaru, bellakudi, Pammmareddy, Pateleru,
Pattakarankulam, Pedkantireddy, Pelgunda, PepdaGoudar, Pattanavan,
Pattavankulam, Pattavurunappavar, Pettigesalalinareddy, Pettigachalu, Pettigasalina,
Pillakavar, piller, Pittaiyakulam, Pochiriyan, Pokkiliyar, Podakantireddy, Pottukoti,
Poyimalar, Prayanavar, Puliyar, Puda, Punamala, Puruttu kangevar, Putte Goudar.
Rachakavar, Rabeevar, Raddenavaru, Ragenoru Ragasiddhakulam,
Ragenavaru, Rajapuri, Rakatavar, Rakiyapayili Reddy, Rahinavaru, Rellevar,
Rajputharu, Rajureddy, Romber, Roddagaru or Roddugara, Rothgara or Rotgara,
Rothenavaru, Ravuthanaru or Ravuthadavaru, Raypayvaru, Rayaroddugara,
Saamekulam, Saayar, Sada, Sadalingam, Sader, Sadesappa, Sahastradavaru, Saiva,
Sakkuvalleru, Salthenavaru, Samuthrakulam, Sankarajoti, Sanathibali, Sannakodu,
Shenkarajathi, Shirebali, Shettibali, Siddhe Goudar, Sasthakulam, Samudra kulam,
Saradenavaru, Sarpa, Sarangathoru, Sarvan, Sasavemustard, Sastravaru, Sathajaina,
Sattiparar, Savanthdhovaru, Savanti, Savanghi, Senkarakallu, Seelaiyannar, Settigora,
Settenavaru, Seraiyor or serayar, Senankottaibasilar, Selethir, Singadevaru, Silluru,
Singathevaru, Silantheer, Sinnavar, Sirayavadu, Sithe Goudar, Sheelavokkal,
Sogenavaru or Singaru, Sogunavaru, Solba, Sole, Soshya, Somana Goudar,
Soolenavaru, Sottaliyar, Soundaryakutam, Sayaluvar, Sayar, Soundariyar, Alsoundari,
Mallisoundari, Manakkusoundari, Goggisoundari, Sekesoundari, Kolunjisoundari,
Sudalenavaru, Summa Reddy, Suralenavaru, Suthugattoru Swalpa.
TandaGouda, Takkuraru, Tene or Tenekulam, TeluguGouda, Tenugureddy
Vokkaliga, Tibbe, Thage, Thabbakkioru, Thakkanavaru, Thalaikavari, Thalaikkadu,
Thambattavar or Thambapattaiyer, Thaniyathavaru, Thandadavaru,
Thandeswarakulam, Thandivadaaka, Thander or Thandivar, Thanakuthioru,
Thappakkiyoru, Thasavantige, Thasegounder, Thatha, Thavakadu, Thekeeru,
 141

thenyathavaru, Thedivandeka, Thendnadevaru, Thimma Goudar, Thippana Goudar or

Thippanakaru or Thonderukulam, Thoddedavaru, Thoddagante, Togatta, Totagara,
Tonkaniga, Toruvar, Thoundiyaru, Thomkuthioru, Thunallivaru, ThurGoudar,
Tuluva, Thuruvar, Thusalenavaru, Thubasenavaru, Tottalkar, UcheGoudarkulam,
Ullenavaru, Ulivajivar, UliyaGoudar, Uluvinar, Ulliyor, Undenavaru, Unganur,
Ummra, Unisaru, Unisaru, Uppinataliga, Uppinakonika, Uppinakolaga, Urakkalavar,
Uravinavar, Uruvinoru, Urkudeyankavundan, Utharu orUtheru, Uthathoru,
Uthenavaru, Uttinakanka, Vadakhanbali, Vadgareddy, Valasakapu, Valasa,
Vallakkavar, Valema, Vale, ValiGouda, Valli, Vanta, Vasudeva, Vathiriokkili,
Vanamanavaru, Varaja, Valakkallinovaru, Vargeru, Varaje, Vatavanavar, Velama,
Velakarar, Vennavar, Vellavaan, Vellalavanamanur, Veeramasthi, Virabadrakapu,
Virkavar, Yadyallamavaru, Yelumaneyavaru, Yellamakappu, Yelanati, Yalavalu,
Yarenavar, Yettina Kunchitiga, Yavalanakaru.149
Names of sub divisions and their family gods and also the place names of family gods.150
Names of the sub divisions Names of the Family Gods Place of Temples
Arya kulam Akku mallamma Kombai
Ajjana Goudar Veera pathirar Bhavani
Anaiyor( or) Aner Masi mallama Kakka thoppu
Annanji Kangevar Perumal samy, Jakkamma Muthanam patty, Andipatty
Arabathar Perumal samy Kunjanam patty
Araiyar Kambathu perumal, Kunjanam patty
Arimuthammal
Araneer Narasinga perumal , Devammal Jambili puthur
Araneer (or) Aranor Kathali narasinga perumal Sillamarathu patty
Araiyor Amuthathammal Sachaya nayakkan patty
Atta mane Basilar Veeru nagamma Kavandan patty

Atta mane Basilar Veeru nagammal Thirumaya goundan patty

Atta mane Basilar Bommaya samy Velayutha patti
Attemane basilar Veerunagamma Nadupatty, Kurumbapatty
Atti Goudar Atti mariyamman Karisi palayam
AttiGoudar AttiMariyamma Karisipalayam
Attiyor Malamma Kolanji patty
Attiyor Perumal Pudhu Kaman patty
Attiyor or Attinor Malamma Mallaya goundan patty
Avinor Veeru sikkammal C. Pudupatty
Avinor Baluthayamma C.Pudupatty
 142

Avinor Ammaniyamma C. Pudupatty

Avinor Veerusikkamma Parai patty
Avular Veeru thimmammal Oddan chathiram
Avular Veeru sinnammal Kothapatty
Avular Karuppa samy Kothapuli
Avular Kachiyamma C. Pudupatty
Avular Thimmakkamma C.pudupatty
Avular Perumalsamy Pithalaipatty
Avular Ammaniyamma,Kannan Cumbum
Avular Kachaiyamma Cumbum
Avular Perumal samy Palla patty
Avular Kanjamma Cumbum
Avular Balu thayammal C. Pudupattty
BadavanarorVallakkavar Savadamma Thennam patti
Badavanar orVallakkavar Savadamma Thumsampatty
Badavanar or allakkavar Savadamma Anjukulipatty
Badavanar orVallakkavar Savadamma Koralampatty
Badavanar orVallakkavar Savadamma Sankilikampatty
Badavanar orVallakkavar Savadamma Oddanchathiram
Badavanar orVallakkavar Savadamma & Nantheeswarar Andiya goundanur
Badavanar orVallakkavar Savadamma Veerakkal
Badavanar Bensal Devammal J Pudukottai, Dindigul District
Benugonda Royalingappa
Goudar karai
Badavanar Ambattar Periya Thambiran and Pannaipatty, Dindigul dt.
Thoddiya Goudar karai Veeruthayammal
Badavanar Veriyappur Thathappan Mathinipatty, Dindigul
Savadaya Goudar karai District
Badavanar Thammakka Sri Nandheeswarar and Thadikombu -Andia
Goudar karai SriMathavaniamman goundanur, Dindigul District
Badavanar Athikombai Alammal Athikombai, Dindigul District
AlayaGoudar karai
Badavanar Thasoor Banuva Veerammal and Peryandavar Alagar naickaenpatty,
Sangupettan karai Dindigul District
Badavanar Kopur Panthiya Sowdammal Thavarappan patty, Dindigul
goundar karai District
Badavanar Karungal Sowdammal Kullappa goundanpatty, Theni
Savadaya Goudar karai District
Badavanar Thappiya Alaya Sowdammal Veerakkal, Dindigul District
Goudar karai
Badavanar Ambattar Periya Thambiran, Pannaipatty, Dindigul District
Thoddiya Goudar karai Veeruthiyammal
Baler Ranganatharsamy Karamadai
Balleeru Someswara Nanjangudu
Balleeru Thimmarayaperumal, Veeramasti Pungampalayam
 143

Ballenavaru Nagammal Eruthappan patty

Baniyar Nanjundeeswarar Mysore
Banneru Perumal samy Chettiyapatty
Banneru Masaniyamman Themmampalayam
Banneru Masaniyamman Mathampalayam
Basilar Veeru nagammal Pillaiyar natham
Basilar Vellaimalai Veeru maramma Veerakkal
Basilar Vellaimalai Veeru maramma Vannam patty
Basilar Veeru nagamma Vedasandur
Basilar Veeru nagamma Konur (Dindigul)
Basilar Veeru kethammal Mottanampatty(Vadamadurai)
Basilar Veeru Bogammal Ellaipatty(Reddiarchathiram)
Basilar Veeru lakkammal Poosari goundan patty
Basilar Veeramasthi Jenankottai
Basilar Veerusennamma Sillamarathupatty
Bellenavaru Thayammal and Thirumalammal Maniyakkaran patty
Basilar Vellimalai Veerumarammal Vannampatty Dindigul dt.
Bengayee Basilar Bairavar& Bairavamma Cumbum
Bengayee Basilar Veeru nagamma Nadupatty
Bengayee Basilar Veeru nagamma Pillaiyar natham
Bitte Goudar Mariyamman Bellathy
Boganar Perumalsamy Kathirpatty
Boosivar Ondi veerappan Bommakkal Silamalai
Bothuyor Mallaiyasamy Pallapatty
Budhiyar Veerunagamma Reddiar chathiram
Dhasarivar Masammal Vedasanthur
Dhasarivar Veeruthimmamal Padiyurputhupatty(Dindigul)
Dhasarivar Masanammal Murunellikottai (Dindigul)
Dhasarivar Ranganathar Kombai
Dhasarivar Malammal Dindigul
Dhasarivar Veerukethammal Nadupatti Ambathurai
Dhasarivar(Dhasalenavaru) Veeru Sinnamma Kunnam patty
Dhasarivar(Dhasalenavaru) Veeru marammal Veerakkal
Dhasarivar(Dhasalenavaru) Veeru Nagammal G.Kallupatty
Dhasarivar(Dhasalenavaru) Veeru Sinnamma Kamanpatty
Dhuruvar Kalivaratha perumal Punjai puliyam patty
Emmenavar Udayalibommayasamy Odaipatty
Veerukodiamma
Emmenavar (Erumaiyor) Udaiyalibommayasamy, Madur pannapatty
Veerumallama
 144

Emmenavar (Erumaiyor) Udaiyali bommayasamy Kattunayakkanpatty

Emmenavar (Emmor) Veerulakkamma Giriyampatty
Emmenavar (Erumaiyor) Veerubommammal Thadicherry
Emmenavar (Erumaiyor) Veerunagamma B.Nagalapuram
Emmenavar (Erumaiyor) Veerulakkamma Kariyanampatty
Emmenavar (Erumaiyor) Pappammal, Marammal Singarakottai vadamadurai
Emmenavar (Erumaiyor) Veerubosammal Padiyur Puthupatty
Enneer kulam Mariamman Periyanayakkan palayam
Enthar Veerusikkammal Silamalai
Enthar Veerusikkammal Sillamarathupatty
Enthar Veerusikkammal Silamalai
Enthar Veerusikkammal Sillamarathupatty
Enthar Kannimaramman Silamalai
Enthar Veerusikkamma Rasingapuram
Enthar Sriranganathar Odaipatty
Enthar Veerulakkamma, B.Dharumuthupatty
Veerusikkammal
Ethathar Akkumariyamma, Mallaiyasamy Pallapatty
Gubenavaru Uthammal Chettiyapatty, Dindigul
Guninavaru Perumal Chettiyapatty
Halu Soundari Perumalsamy Silamalai
Janankottai Basilar Veerumathiyamman Pillai yar natham
Kakaileru Perumal Varadarajapuram,Andipatty
Kalaiyoru Lailammal Murunellikottai
Kanagalar Kutharayaprumal Kothapatty
Kanagalar Vishnu Andipatty
Kanagalar Kutharaya perumal Varadarajapuram
Kangaleru Perumal Varadarajapuram,Andipatty
Kangevar or Kakkar Perumalsamy Sithaynkottai
Kangevar or Kakkar Perumal samy Sengattanpatty
Kangevar or Kakkar Perumalsamy,Jakkamma, Kanniapillai patty
Badakkamma
Kangevar or Kakkar Perumal samy, Jakkamma Muthanampatty,Andipatty
Kannaservaiyar Kannimar Annanji
Kannaservaiyar Unjalamman Annanji
Kannaservaiyar Unjalamman Cumbum
Kannaservaiyar Veerukannamma Annanji
Kappajji Basilar Jakkalamma Sillamarathu patty
Kappajji Basilar Veerru sinnamma Silamalai
Karadivar Perumalsamy, Pappammal Nadupatty
 145

Karadiyoru Kamatchiyammal Kettiyapatty Vedasandur

Karadiyoru Sannasiyappan Viruveedu
Karadiyoru Perumal Nadupatt y Ambathurai
Karavanar Ammaniyammal C. Pudupatty
Karavanar Veerumuthamma C. Pudupatty
Karavanar Kamatchiyamman Vellodu Kurumba patty
Karavanar Kamatchiyamma Kurumbapatty
Karavanar Veerama C. Pudupatty
Karavanar Muthalamma Poosari patty
Karavanar Veerumuthamma C. Pudupatty
Karavanar Perumalsamy, Veerumuthammal Thogaimalaiyan kottai
Karavanar Muthamma C.Pudupatty
Karavanar Perumal samy Thogaimalaiyan kottai
Karavor Muthalammal Thogaimalaiyan kottai
Kasthurikulam Ahora Veerapathira Bhavanisagar
Kathevar Thirumalaiyamman & Arasamarathupatty
Veerunagamma
Kathevar Veerunagamma Dindigul
Kathevar Veerunagamma Reddiar chathiram
Kathevar Veerunagamma Kathiranam patty
Kathevar Veereswari Kariyanam patty
Kathevar Karuppasamy Bodidhasan patty
Kathevar Sadachiyamma Pannaipuram
Kathevar Bommakkal Bhavanisagar
Kathevar Ranganathar Karamadai
Koggenavaru Jakkalamman Kanniyapillai patty
Koggisoundari Perumal , veerunagammal Then nayakanpatty
Kolunji Soundari Perumalsamy Kattunayakanpatty
Kolunjisoundari Veerunagamma Kattunayakanpatty
Kommeru Nanjundeeswarar Nanjangudu
Kommeru Ajjavvai Maravva Uli palayam
Konathu Emmaru Perumal Chettiyapatty
Konevar Bommaya samy Pannaipuram
Konevar Perumalsamy Mottanuthu
Konevar Kannimar Pannaipuram
Konevar Perumal samy Kuthanampatty
Konevar Veerunagammal Dindigul
Kover Ranganathan Karamadai
Kover Samundeeswari Kannar palayam
 146

Kuhtiyar Sadaiyandi, Onnappa Pallapatty

Kuthiraivaru Permalsamy Kothapatty
Kuthiravaru Perumalsamy Kothapatty
Kuthiyar Mallaiyasamy Cumbum
Kuthiyar Mallaiyasamy Pallapatty
Kuthiyar Kamatchiyamma Cumbum
Kuthiyar Mallinganathar Cumbum
Kuthiyar Mallaiyasamy Pallapatty
Labethar Nandagopal,Bolachiyamman Cumbum
Lillynor Mallaiyasamy C.Pudupaty
Lillynor Mallaiyasamy Sithayankottai
Lokkanar Thathappasamy Cumbum
Lokkanar Veeramma Kannimanuthu
Lokkanar Veerunagamma Kasavanampatty
Lokkanar Perumal Muthanampatty
Lokkanar Periya andavar Silukkuvarpatty
Lokkanar Sikkunagamma Cumbum
Lokkanar Veerusinnu Jalli patty
Lokkanar Nagamma Jathinayakanpatty Dindigul
Lokkanar Savadamma Kasavanampatty
Lokkanar Veerathimmamma Balakrishnapuram
Lokkanar Pattukkari Veeramma Veerakkal
Lokkanar Veerusinnusamy Jallypatty
Lothenavar Mallaiyasamy Pachaiyamalainkottai
Lothenavar Mallaiyasamy,Akkumariyammal Pallapatty
Lothuvar (or) Lothenavar Mallaiyasamy Sillamrathupatty
Lullenavaru Mallaiyasamy Pallapatty
Lullenavaru Perumalsamy Kothapatty
Mader Perumal Nanjaipuliyampatty
Malavakor Veerumallammal Kathali patty
Mallanavar Perumalsamy Kothapatty
Mallaiya kulam Veerumallammal Ethilodu, Dindigul District
Malli soundari Malligeswarar Kattunayakanpatty
Malli soundari Mallaiyasamy Ethaluthu
Malli soundari Veerulakkamma Ethaluthu
Mallisoundari Veerumangamma, Ethaluthu
Veerulakkamma
Manakku soundari Balthayamma Cumbum
Manakku soundari Kamatchiyammal Nagalapuram
 147

Manakku soundari Kamatchiyammal Cumbum

Manakku soundari Mallaiyasamy Bommayagoundanpatty
Marangalor Perumalsamy Alagarkoil Madurai
Marangalor Perumalsamy Parapatty
Marangalor Seenivasaperumal Pallapatty
Marangalor Veerumallammal Konur
Marangalor Perumalsamy Pallapatty
Marangalor Perumal Kurumbapatty
Marangalor Perumalsamy Palapatty
Marangalor Perumalsamy C.Pudupatty
Marangalor Perumalsamy Kathirpatty
Marangalor Veerusinnammal Thadikombu
Marangalor Perumalsamy Nadupatty
Marhalar Perumalsamy Parapatty
Marhalar Perumalsamy Pithalaipatty
Marhalar Perumalsamy Pallapatty
Marhalar Perumalsamy C.Pudupatty
Marhalar Perumalsamy Palapatty
Marhalar Perumalsamy Kathirpatty
Marhalar Perumal Kurumbapatty
Marhalar Veerumallammal Konur
Marhalar Kamatchiyamma Gudalore
Marhalar Veerusinnamma Thadikombu
Marhalar Perumal Nadupatty
Marhalar Kachaiyamman or Cumbum
Kanchaiyamman
Melly Ethuvar Mallaiyasamy Pallapatty
Mollaiyar Bairavasamy Pallapatty
Mollaiyar Mallaiyasamy Pallapatty
Mollaiyar Sadaiyandi Pallapatty
Mollaiyar Bairavasamy, Veerusikkamma Odaipatty
Mollaiyar Veerusinnamma Odaipatty
Mooli Badavanar Savadamma Veppam patty
Mooli Badavanar Savadamma Veppampatty
Motta basilar Veerunagamma Dindigul
Motta guniyaru Perumalsamy Vathalakundu
Mottai Basilar Vellai Maliyamma Vannam patty{Dindigul}
Mottai Basilar Veeru lakkamma Poosari goundan patty
Naganar Veerunagamma Balakrishnapuram
 148

Onganur Nanjundeeswarar Mysore

Pandya Lokkanar Veeranagamma Dindigul
Poosari Veerukannamma Rasingapuram
Poosari Ondiveerappan Silamalai
Poosari Otty veerappan Rasingapuram
Poosari Veerusinnamma Silamalai
Poosari Veeru kannamma Silamalai
Poosari Veeru kannamma Maniyampatty
Puruttu Kangevar Perumal samy ,Jakkamma Muthanampatty, Andipatty
Rebbevar (or) Rebbenavar Karupanasamy or Valagurunathan Kanniappa pillaipatty
Rebbevar (or) Rebbenavar Angalammal or Kanniappa pillaipatty
Angalaparameswari
Rebbevar (or) Rebbenavar Mallayasamy , Rajakaliamma Sithayam kottai
Rebbevar (or) Rebbenavar Karupasamy Kanikkampatty, Dindigul
Rebbevar (or) Rebbenavar Angaleeswari Alampatty, Dindigul
Rebbevar (or) Rebbenavar Karuppaswamy Kalingapatty
Rebbevar (or) Rebbenavar Veerunagamma Kothapatty
Rethenavar Veereswarar, Veerunagamma Kariyanampatty
Rothathar Mallayasamy Pallapatty
Sayar kulam Perumal Cumbum
Sayar kulam Venkatachalam Cumbum
Sayar kulam Savadamma Cumbum
Seelaiyannar Sivan Thayammal, Mathammal Gudalore
Seelaiyannar Seelaiyasamy Gudalore
Seelaiyannar Ammaniayamma Gudalore
Seman kottai Basilar Veeru thimmamma Dindigul
Seraiyor Veerunagamma Kulampatty
Seraiyor Perumal Odaipatty
Seraiyor Kannimar Kulampaty
Seraiyor Jenamma Odaipatty
Seraiyor Venkatachalapatty Odaipatty
Seraiyor Kannimarsamy Veerusikkampatty
Silatheer Thimmarayan Kodiveli
Soundari Veerunagammal Kattunayakanpatty
Soundaryar Kamatchiyammal Devathanapatty
Thampattaiyar Perumalsamy Pappanampatty
Thippana Goudarkulam Erumparai, Thimmarayaperumal Tholampalayam
Thirupathi Lokkanar Veeruthimmamman Balakrishnapuram
Thomkuthiyoru Veerumallammal Cumbum
 149

Thondiyor or Thondiyor Mariamman Thondamuthur

Thondiyor or Thondiyor Mallinganathar Cumbum
Thondiyor or Thondiyor Perumalappan Dombicherry
Thondiyor or Thondiyor Veerunagamma Kolangipatty
Thondiyor or Thondiyor Perumalsamy,Veerunagamma Dombicherry
Uliya Goudar Subbammal Selvampalayam
Uliyoru Mallaiyasamy Pallapatty
Uliyoru Lakumammal Pallapatty
Uliyoru Mallaiyasamy Konur
Uliyoru Veerunagamma Motanampatty,Vadamaduri
Uliyoru Perumalsamy Alanampatty
Ullor or Uller Veerunagamma Muthanampatty
Undiyar Sandanadeviamma C.Pudupatty
Undiyor Veerulakkamma Malaiyagoundapatty
Undiyor Perumal, Kannimarsamy Veerusikkampatty
Undiyor Perumal Puthukamanpatty
Undiyor Santhanadevi Veerakkal
Undiyor Perumalsamy Kottaipatty
Undiyor Perumalsamy G.Kallupatty
Undiyor Veerulakkamma Pallapatty
Undiyor Santhanamma Pallapatty
Undiyor Santhanadeviamman Cumbum
Undiyor Perumalsamy Pappanampatty
Undiyor Veerunagamma Malaiyagoundanpatty
Unganur Nanjundeeswarar Mysore
Unisar Mallaiyasamy Pallapatty
Unisar Mallaiyasamy Anaimalaiyanpatty
Unisar Lakumammal Rasingapuram
Unisar Sadaiyandi Nilakottai
Uthathoru Mallaiyasamy Pallapatty
Uthathoru Mallaiyasamy Pallapatty
Yothar Akkumariamma Pallapatty

Sub divisions: Most of the names of subdivisions have got some reasons and
meaning. Some names have religion and temples as base. Kingship and Royal
dynasties under which they lived are found as base for the names of some sub
divisions. In the sameway agriculture based names are also are given for some sub
divisions. Names of some animals, nature, metals, flowers are also given as the names
 150

of some sub divisions. Some such names are given here. In the same way some sub
divisions have Puranic gods some have ancestral gods, some have regional gods as
their family gods.
Lord Siva, Parvathy, Muruga, Vinayaka, Krishna, Prumal are generally
worshiped by all Vokkaligas. Bairavakulam Vokkals worship Lord Bairava,
Durgegoundars worship Durga, Dhuruvars worship Moggadevaru, Jattadevaru kulam
people worship Hosadevaru. Gudiyoru is one section. These are temple based sub
castes. Ganga kulam, Pandya lokkanar, Pandya kulam, Pattakkaran kulam Palayagar
gounder, Tuluva kulam, Magath kulam, Malawa kulam, Arya kulam, Arasanavaru,
Royar oddugara kulam ,Palsadha seemai. Kakinata are kingship based caste sub
divisions, Agrivokkalu, Bandikapulu, Banderu (bullockcart), Thanyathavaru, Tene,
Same, Ragiyoru, Bengaye basilar, Varagu, Arasinbale, Ellupanekulam, Attiy or
(cowshed), Kalliy or (tree) Kasthuri (spice) Honnabali (tree) Mullu (thorn) Bale
(bananaplantain) Sasve(mustard) Shirebali (tree) Unisar (tamarind), Thappakkiypru,
Jannakkiyoru, Elaiyoru (leaf) are some of the agricultural based Vokkaliga sub
divisions.
Amiy or (tortoise), Anaiy or (elephant), Avinor or Avular (cow), Singatharu
(lion), Emmenavar (Buffalo), Kalaiyor or Kalenoru (bull), Kuthiraivaru (horse),
Arane (lizard), Mehalu (goat), Karadenavaru or Karadiy or (bear), Mayilenavaru
(peacock), Maanoru (deer), Araner (snake), Nagar (cobra), Kokkenavaru (crane),
Kahanavaru (crow), Garudanoru (eagle), Huliyoru (tiger), Shetti bali (fish), Silanthiy
or (spider), Sarpa (snake) are some of the animal based Vokkaliga sub divisions.
Chandra (moon), Agni (fire), Rahu (planate), Guddada (hill) are nature based
sub divisions.

Beller (silver), Chinnada (gold), Muthu (pearl) are metal based sub divisions.
Male (garland), Malli soundari (jasmine) Savanthi (flower), Mottu, Rojappu (rose)
Lillinor, Allikkar are flowers based sub divisions.
Like the above the Vokkaliga main and sub division names are having their
historical backround and meaning.
Family Gods: Some Vokkaliga sub group people worship puranic gods like
lords Siva, Parvathy, Perumal, Ranganathar, Muruga, Vinayaga, Kamatchiamma and
 151

Bairavar as their family gods in different names. Apart from these puranic gods
Vokkaligas belonging to some sub divisions have their ancestors who sacrificed their
lives for nobles causes as their family gods. This family god worship of Vokkaligas
can be classified as hero god worship, ancestors god worship, chastity women god
(Chastity) worship, general god worship, thanks giving god worship and village god
worship. Most of the temples are built in the incident occurred places or villages of
the respective people who sacrificed their lives.
Some sub divisions have women who lived and sacrificed their valuable lives
for better and noble causes as their family gods. Mostly Vokkaligas pray female gods.
Once a Muslim ruler of Delhi wanted to marry Vokkaliga girl Veeramasti she
and her parents refused the nawabs matrimonial proposal. She along with her parents
and other Vokkaligas migrated from Delhi. While crossing Thungabhatra river
Veeramasti felt that all sufferings were due to her. So she jumped into the river and
committed suicide. In remembrance of her life sacrifice some Vokkaligas worship
Veeramasti. This influence of Veeramasti would also be reason for calling most of
their female gods with Veeru prefix. Marammal is called Veeru Marammal,
Nagammal is called Veeru Nagammal, Mallammal is called Veeru Mallammal like
this many female gods are named with veeru prefix. They added veeru prifix along
with the names of their female goddess and call their family gods Veeru Posammal,
Veeru Masammal, Veeru Thimmamal, Veeru Lakkammal, Veeru Sethammal, Veeru
Bommammal, Veeru Sikkammal, Veeru Kannammal. These female gods are called
with veeru prefix which means heroism this was done just to promote heroism
through mother god worship. This spirit of heroism has been imbibed in the minds of
children. It also reflects their expression of respect to their briefed heroes and heroines
of Vokkaliga community.151
Even when one family develops in to several families they all have only one
common family god. Pangali relationship is binding factor in the community culture.
Some descendants worship some of their ancestors as their family gods. All sub
groups of Vokkaliga community have their own family gods for their worship. These
genetically united pangali groups might have one great grandfather. They are called in
Tamil as pangalis. One pangali group worship one god as their family god. Family
god temples for most of the Theni district Vokkaligas are either in Theni or Dindigul
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districts. Family god temples for most of the Ooty, Coimbatore and Erode districts
Vokkaligas are in Kongu region or in Karnataka State.Family god festivals have been
celebrated periodically with devotion and involvement. But some family god festivals
are organized after a long gape of 20 to 30 years. For example emmenavar sub section
of Vokkaligas celebrate their family god Udayali Bommayasamy festival once in
thirty years. Brotherly related pangali family members will tie a yellow colour sacred
thread around their right hands atleast for 15 to 28 days before the festival date. This
is called kanganam.
Such festivals are organized in the Tamil month chithirai or vaikasi depending
upon the agricultural seasons. Pangalis would tie kanganam(a yellow cloth knoted
cloth tied around the hand. Mulaippari (pot in which nine kinds of sprouted seeds are
kept) will be prepared by women. Pangalis present new dresses to all members of
their families and matrimonially connected relatives. Some Vokkaliga women take
new jewels also.152
Family God Temple Festivals: Ist day: The first day festival will begin with
Ganapathi homam as the first pooja in the early morning. The holy water which was
already brought from seven important holy rivers will be poured on the gods statue by
the priest. Then swamy statue will be decorated with flowers, jewels and new dress. A
special garland made to mark the occasion will also be put to god statue. Then the
temple flag will be hoisted. After performing a special pooja at morning the ur
Goudar or village head man (nattanmai), Pangalis and devotees will do poojs. Parents
perform the tonsuring, ear boring, nose boring rituals to their young children. These
rituals are performed in the interest of the health of these children. Special poojas are
performed for young girls who recently attained puberty.
All pangali families (brotherly related families) will put sweet and rice pongal
separately in and around temple campus. After cooking pongal each pongal vessel
will be taken infront of god. One spoon pongal will be taken from each pongal vessel
as a symbol of food offer to god. Later all these collected pongal would inturn be
given as prasatham to devotees. Pangalis themselves will provide this pongal in
banana leaves to their relatives and family members. When evening poojas are over
cultural programmes will be organized.
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IInd day: On the second day of the festival, brotherly families would pay
tributes to the dead members of their families. Spouse and unmarried daughters of
pangalis will go in procession to the main temple. Special poojas will be performed in
the morning for the welfare of pangali families. Unmarried girls go in procession
would be carrying nine grain grown basket (mulaipari) on their heads as their gift or
offer in procession to their family god temple. Spouse would carry pooja items like
coconut banana, bettle nuts and bettle leaves in a separate plate and accompany and
assist their unmarried daughter in their procession and poojas.
Married daughters of the pangali families will have a special respect and
special role in these family god (kula deiva) festivals. Fathers and brothers would
express their respect to them by giving new dress as special gift. These married
daughters of pangalis are called as pirantha veetu pillaigal in Tamil language. They
will go in procession to the main temple. They would carry small bamboo basket
which is called in Tamil as viluva koodai. After performing special poojas the temple
celebration committee will give prasatham and silver vessal to each married daughter
(Pirantha veetu pillai). These married daughters would inturn donate big money to
the family god temple. Second day prayer programme will be over. Then the
committee members would organize cultural programmes.
In Veeru Thimmammal temple festival a single lady would carry all five mud
pots on her head alone in procession to temple. In Kunnampatti malai koil festival this
special programme is very famous. It is called in kannadam bonam ethathu. In some
temples each mud pot will be carried separately by separate ladies. The first mud pot
which is placed just above the head will have five bananas one rupee twenty five
paise coins, betel nuts and betel leaves inside. In the second mud pot betel nut, betel
leaves and twenty paise coins would be put inside. In all other three mud pots a small
quontom of yellow turmeric water will be kept inside. The top two mud pots will have
colourful flower garlands (kathamba malai) then other three pots will be decorated by
white garlands. Usually they will be placed in Vinayagar temple. One lady or group of
5 ladies depending upon the temple customs will perform this pot rituals. They are
brought before main deity. They perform special poojas. The temple priest will give
garland to her or group of five women. They will wear the garland on their neck. She
or they will be taken in procession to the Vinayagar temple. She or they will take the
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mud pot and put them on their heads. Incase of single lady carrying five mud pots the
temple priest and relatives help her in keeping one pot above the one properly as per
the ritual list order. After performing sun worship and offering special prayers she or
they will be taken in procession. Urumi and other musical instruments would be
played in procession.
The procession come to main temple from Vinayagar temple. The procesonists
go round the main temple. The main lady or the group of five ladies will bring mud
pots to the main god temple. The priest would take the mud pot one by one from her
or their heads. All the garlands would be removed from the mud pots and they would
be put to the main god. Pooja items will be taken from the mud pots and presented
before god. A special pooja will be performed. The pious lady or ladies who brought
mud pot will be presented jasmine garland and kumkum by the temple priest. This
incident will inspire every devotee. Cultural programmes or literary discourses will be
organized on the second day evening.
III day: On the third day Pangalis will do family poojas and put pongal to
their family god. Nature worship, general prayers for agriculture growth, thanks
giving to god, expressing respect to cattles particularly to bulls are the special features
of the third day morning poojas. Bull procession will be organized inside the temple
campus. This is called Sehsamadu viduthal in Tamil. Some bulls of pangalis would be
brought inside the temple campus. Special greens or gross or sugarcane leaves would
be put in front of the platform before the main god. The bull which comes first and
eats gross or sugarcane leaves will be declared as a winner bull (sesha dhana). This
winner bull and its owner will be honoured. When all these poojas are over finally
account settling will be done by the committee members. The remaining already
purchased pooja material will be shared among all pangali brothers. This is called
pallaiyam pirithal. With that the function would come to an end.153
Malai koils and mangala deivams: People who lived good and pure life
when they committed suicide particularly to safeguard their chastity and also died for
other good causes including heroic sacrifices were declared as gods. In many places
temples were built for them. The young spinster girls who committed suicide to
safeguard their chastity are attempt to safe they are made gods. These types of gods
are classified as malai deivam. Married women who sacrificed their lives to safeguard
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their chastity are classified as mangala deivam. (married chastity gods). Among the
Vokkaliga gods women goddess are more in number. Such Vokkaliga female gods are
more in Tamil nadu, Karnataka and Andhra Pradesh. More maalai koils for Vokkaliga
female gods (temples for unmarried chastity goddesses) are there in Vannampatty,
Veerakkal, Giriyampatty, Karuthanampatty, Balakrishnapuram, Kollamputhur,
Goundanpatty, Kunnampatty, Sirumalai, and in few other villages in Dindigul
district.154
Vokkaliga temple models and worship methods are similar like Dravidian
pattern. Ancestral worships is one of the forms of the dravidian worship. Village gods
are special features of Dravidian god system. The gods of Vokkaligas are more or like
the Dravidian gods. Most of the Vokkaliga gods are village gods and ancestral gods.
Their worship pattern is also like Dravidian pattern. In few temples god statues are
not there. It is said that some un burn cloth pieces of the female gods are kept inside
some boxs. Such wooden boxes are separately kept inside the main pooja rooms of
the different temples. The inner sanctrum rooms in these temples are mostly closed.
Poojas are performed only outside the closed doors. In some temples tentative
sculptures are put to mean the god. These sculptures are not exact figures. They are
only symbolic statues. In some temples special trees are worshiped. In jakkalamman
and Sikkajji Amman temples at Kombai gods statues are not there. It is said a small
piece of cloth worn by goddess at the time of death is kept inside the small wooden
box. That wooden box is safely kept inside a particular room in the temple. That room
is opened once in a year. On all other days the temple room doors are strictly kept in a
closed and locked condition. In many temples gods statues are there inside the
sanctrum. Poojas are performed directly to such gods. Each temple will have separate
priest. Such priests are mostly from among the pangalis. Only in very few temples
other caste persons are appointed as priests.155
Among the Vokkaliga gods the female gods are more in number in Cumbum
valley and in Dindigul district. In the ancient period there was a practice of erecting
nadukal (memory stone) for military and social heroes who sacrificed their lives in a
heroic way by exhibiting their bravery. In the medieval and modern history such
situations were very less. In the no war society there was less chance for male to
sacrifice their lives for patriotic purposes or for other social causes. So the chances to
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declare some dead persons as male gods were less. So there is less number of male
gods among Vokkaligas. Vokkaliga women have been giving more importance to
safeguard their chastity. Whenever they faced such endangering situations due to
poligas and opponent rulers they committed suicide to safeguard their chastity. Elder
women of this community who had sacrificed their life for their descendants were
also worshipped by the Vokkaligas.
These Vokkaliga village god temples are not having extradinary appearance in
Dindigul region. These temples remain normal in size and very simple in its style.
Most of these temples are east facing. Some temples have some minimum style of
architecture. Some sculptures are kept upon the towers or gopurams. These
domesticated animals like bulls, cows, goats hunting and dogs are found among the
temples tower sculptures. Some human statue sculptures are the reveals the method of
ancestor worship.
Mariamman, Kaliyamman, Bhagavathiamman, Veerulakkamma,
Veeramaramma are some of the small gods in Dindigul region. Vokkaligas worship
these ancestral female gods as their family gods. Marriages are also conducted in
temple campus. During such function times cultural continuity is renewed by such
festivals.156
Kamatchiyamman worship: God Kamatchiyamman has been widely
worshiped by some Vokkaligas as their family god and by other social sections as
their ista deivam. They built several temples in several places for god
Kamatchiyamman. God Kamatchiyamman has been family goddess for few sub
groups among the Vokkaligas. Kamatchiyamman temples in Cumbum and Gudalore
are very famous not only among the Vokkaligas but also among all other community
people. Festivals of these temples have been organized in a grand manner. The
Moongilanai Kamatchiyamman temple built in Devadanapatty in Dindigul district has
been very famous in this region. There are two more Kamatchiamman temples in
Cumbum for goldsmith community people. Another Kamatchiyamman temple is there
for pillaimar community people.157
Arulmigu Sri Veeru Nagammal Temple: It is one of the oldest temples in
Dindigul district. This temple is in Balakrishnapuram near Dindigul. There are
Amman statues and pillaiyar statues are in these temples. Bull, snake, cow and few
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other statues are also there in this temple tower (gopuram). Animal sacrifice is not
done in this temple. Maha kumbabisekam was performed to this temple on
07.03.2011.
Arulmigu Pappammal Temple: This pappammal temple is built in
Kothappuli village in the Reddiar chathiram union of Dindigul district. Pappammal
earlier lived in Kothapuli village and then in Kattiyapatty village. She belonged to
karadiyaru (kulam) sub division. Pappammal was given in marriage to a Vokkaliga
boy namely Thathappan of Mathanampatty. They lived together for some time. Then
due to misunderstanding among the couples Pappammal committed suicide by
immolating herself in to fire. In the funeral formalities all her relatives declared her as
goddess and built temple for her in Kothapuli village. Particularly karadiyar kulam
people worship her as their family goddess.
Sri Mathavanaiyamman Temple: This Mathavanaiyamman malai kovil is in
Thadikombu village near Andia goundanur in Dindigul district. This temple was
constructed as Sikkamma lost her husband and committed suicide when she was
pregnant. The family members of Sikkamma started worshipping her as their kula
deivam.158
Nanjundeeswarar Temple, Karamadai: Vokkaligas built this
Nanjudeeswarar temple in Karamadai. Some sections of the Vokkaligas worshiped
Nanjundeeswarar as their family god. Later this temple was further developed during
the Vijayanagar kings rule.
Bellathy Sri Karumariamman Temple: This Sri Karumariamman temple
was built by the king Thirumalai nayak. He handed over this temple to Vokkaliga
pattakarar. This Vokkaliga pattakarar has been kula guru in that temple.159
Muthalamman Temple: Vokkaligas built temples in Gudalore and Cumbum
for god Muthalamman. These temples have been maintained by the Vokkaligas. Very
particularly Muthalamman temple festivals have been organized in a grand manner in
Gudalore. Very notable among the festival activities is the bullock cart race.160
Veerumallammal Malai Kovil: This Veeru Mallammal is family god of
Mallaiya kulam. This temple is in Ethilodu village. Another temple for the same god
is built by Vokkaligas at Kavandanpatty in Nilakottai taluk.161
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Veerulakkamma (Malai Kovil) Temple: This temple was built in

Giriyampatty villages near Thadikombu in Didigul district by Muthusamy Goudar and
Thirumalai Goudar in 1952 with the financial support from the koneru sub division
people of Vokkaliga community. This temple was renovated again and
kumbhabisekam was performed on 19.06.1986.
Veerumaramman temple: Veerumaramman temple is built at Vannampatty
near Veerakkal in Dindigul district. This is one of the oldest temples in this region.
Vellaimalai Veerumaramman is family god of basilar. Veerumaramman who actually
lived in Vannampatty was married to Veerumuthu. They lived together for few years.
In due course Veerumuthu was killed. Veerumaramman committed and sacrificed her
life and attained the status of family god to the basilar sub caste group of Vokkaligas.
The story of Veerumaramman is drawn in painting upon the temple walls.
Veerumalai temple: This Veerumalai temple is built at Balakrishna puram in
Dindigul district. A Brahmin of that village had three daughters namely
Veerunagamma, Nagamma, and Rasamma. The ruler of this region expressed his
desire to marry them. These three Brahmin girls refused to accept the ruler’s marriage
proposal. Those three Brahmin girls committed suicide by jumping into fire. Then the
whole village people joined together and built temple for those three girls and named
the temple as Veerumalai temple. Vokkaligas have been worshipping the Brahmin
gods. People of other caste also worship god Veerumalai.162
Veeruthimmamman malai Kovil: This temple is in Kunnampatty near
Vedasanthur. Many festivals are organized in this temple. Another Veeru
Thimmammal temple is in Kollamputhur.163
Baghawathiamman Temple: Baghawathiamman temple is one of the oldest
temples in Gudalore. A person belonging to vokklaiga community has been the priest
or poosari in this temple. This temple was built by Vokkaligas. There is another
Bhagawathiamman temple in Cumbum. Vokkaligas own the temple but a person
belonging to the potter community has been a pandaram or priest in this temple.164
Mariamman Temple, Bannari: Vokkaligas of Sathyamangalam,
Velliyampalayam used to take their cattles to the Sathyamangalam forest for gross
eating or feeding purpose every day throughout the year. Velliyampalayam Borappa
Goudars special variety cow kaarampasu used to go to particular bush in the mountain
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in a particular time regularly and shed milk upon the particular bush. It was found that
was divine place and was considered as sacred. Veerappa Goudar and his son
Seyurappa Goudar identified a place to build temple for god Mariamma. The pooja
performing right and priest position were given to Vokkaliga Goudar family
permanently and traditionally. Then it was decided to have six trustees to administer
the temple and the property management of the Bannari Mariamman temple. Among
the six trustees four trustees have been selected from the Vokkaligas of
Sikkarasampalayam village. In the beginning people from Sathyamangalam region
and Erode district worshipped Mariamman. Then Bannari Mariamman temple and
festival attracted devotees from all over Tamilnadu and Kerala. Budhinga Goudar of
Sikkarasampalayam played leading role in the establishment of this temple.
Danaikkan fort dabedhar Veerappa Goudar native of Sikkarasampalayam built temple
in 1959 for Bannary Mariamman.
Every year Amman temple festival has been organized for seven days in Tamil
month pankuni on the uthira natchathiram day as an ending day. Pookuzhi festival on
which day the devotees would walk on the fired wooden ends has been famous ritual
of this temple. Some of the devotees will torence their heads here in this temple.
Women perform mavilakku pooja here. Maha kumbabhisekam festival was celebrated
in this temple on 03.09.1998. The right to do first pooja in this temple has been given
to Vokkaliga family traditionally.165
Sri Koniamman temple: Koniamman temple was built in Coimbatore The
leading trustee and the chairman of the trust board has been Vokkaliga for the past
several years. Vokkaliga Gouda community people namely Rangappa Goudar, Ponne
Goudar Anandakumar, Krishnaraj, were earlier trustees of this temple along with the
trustees from other communities. Ponne Goudars family has been donating new gold
thali to goddess Koniamman and new dothi and towel to lord Samundeeswarar and
other pooja articles to the temple at the time of god’s marriage anniversary festival
every year to this temple.166 After his death his daughter Sathiya Devi is now doing all
services to the temple regularly. This temple is fully administrated by the Hindu
Religious Endowment Board Government of Tamil nadu.167
Sri Ranganathar Temple, Karamadai: God Sri Ranganathar and god
Ranganayaki are the main deities in Ranganathar temple. This Amman is also called
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as Poongothai Amman. Many women of Karamadi have their name as Poongothai

and Ranganayaki. As the temple is in forest the Kannada people use to call this god
Ranganayaki as Bettathuamman. The great religious leader Sri Ramanujar came and
stayed in this temple at Karamadai. The Vokkaliga pattakkarar and people of the
village built this Ranganathar temple. People established a new village near the
temple. The village was named as Karamadai. The king Thirumalai nayak came and
worshiped this temple god. When the king was ill he came to Karamadai and stayed
there for some time. He got cured and then left the village. Thirumalai nayak helped
to build more structures in the temple building.
The king Thirumalai nayak issued copper plate to Hamsavadi Olakkara
Thimmappa Goudar, the pattakarar and ur Goudar appreciating their services to the
temple. He instructed that the first respect in the temple festivals should be given to
the representatives of Vokkaliga Goudar community. King Thirumalai nayak and his
wife’s status are kept in the temple. Ranganathar temple had been administered by the
representatives of the Vokkaliga community. A source book namely Karamadai thala
puranam talks more about the history of the temple and particularly the role of the
Vokkaligas in the development of this Ranganathar temple. In the year 1885 a
Vokkaliga philanthropist namely Rangammal donated horse riding cart and
seshavahanam to Ranganathar temple. There has been a Vokkaliga mutt in the
Ranganathar temple premises special respect and importance are given to Vokkaligas
in rituals and temple festivals.
This 500 years old temple was damaged by Tippu sultan and his army. The
leading Vokaligas donated liberally and renovated this temple.S.K.Thimmaya Goudar
of Thukanayakkanpalayam donated 12.5 Acres of his land to the Ranganathar temple.
Range Goudar native of Coimbatore donated 6.7 Acres of land to this Karamadai
Ranganathar temple. The Somanathapuram temples which were destructed by Gazhni
Mohamad were renovated by Vokkaligas can be compared here.
Periya pattakkarar Thimmappa Goudar donated a big chariate to this
Ranganathar temple. Chariot festival of this Karamadai temple has been symbol of
social harmony. Vokkaligas had been given prime importance in this Ranganathar
temple chariot festival. Later Tippu sultan himself came to this temple and stayed here
for some time. Range Goudar and Seeliyur Thimme Goudar were trustees of this
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temple from 1937 to 1971. After 1971 other community people also have been given
trusteeship in the temple administration.168
Thandu Mariamman temple, Sathyamangalam: The Thandumariyamman
temple was built by Tippu sultan at Sathyamangalam for the benefit of his soldiers.
The king built Thandu Mariamman temple in Sathyamangalam for the benefit of the
soldiers. When Tippu sultan ruled Sathyamangalam he stationed his army in
Sathyamangalam. He brought soldiers from Mysore to Sathyamangalam. Thandu
means military. When the Mysore army soldiers were brought from Mysore they also
brought god Mariamman in a box along with them Public also have been allowed to
worship god Thandu Mariamman. After some time when the Tippu’s soldiers
migrated from Sathyamangalam to Dindigul Coimbatore and Palghat in Kerala. They
built Thandu Mariamman temples in those places also.
People of 18 castes together celebrate Thandu Mariamman festival in a cardial
way. This function has been promoting social harmony. The Thandu Mariamman
temple is located in kitte Goudars patta land. In addition to the land donation, Kitte
Goudar also donated huge amount to the temple. Every year when the temple
celebration committee is formed the presidentship of the committee has been given to
Kitte Goudars family. The vokkaliger association of Sathyamangalam also have been
playing good role in the Thandu mariamman temple functions.169
Vokkaliga Family God Temples: Masiniamman temple at Mettupalayam,
Attimariyamman temple at Thimmarayam palayam, Attimariyamman temples at
karichipalayam, Mariamman temple at Mothepalayam, Mariamman temple at
Banglamedu, Karivaradha perumal temple at Ramampalayam, Thimmarayaperumal
temple at K.Pungampalayam, Thimmarayaperumal at Lingapuram, Mariamman
temple at Moolathurai, Mariamma temple at Vachinampalayam. Bairavar,
Onnamman, Attilakkamma, Veeramasti, Uchammadevi are some of the family gods
of some sub divisions of Vokkaligas of Kongu country.170
Ramanujachariar: The Hoysala king Vishnuvardhan converted many
Vokkaligas in to Vaishnavism. Vaishnava guru Ramanujachariar influenced more
Vokkaligas and made them to accept Vaishnavism. The inspiring influence of
Ramanujacharior led to more conversion of Vokkaligas even from Jainism to
Vaishnavism.171
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The Vokkaligas built many Vaishnava temples and mutts at Danaikkan kottai,
Madhavayampalayam, The King Thirumalai naickar issued a separate copper plate to
these Vokkaliga Vaishnava pattakkars. There was Vokkaliga Vaishnava mutt in
Peerkadavu village. Many Vaishnava temples in kongu nadu were administrated by
Vokkaligas. Karamadai has been an important Vaishnava centre.172 B.L. Rice and
Benamayya in their book published in the year 1931 say that there were 38 sub
divisions or kulams among the vokklaigas.173
Many other sources including K.T.Chandru in his book ‘Viswa Vokkaligara
Directory’ expressed the existence of 48 sub divisions among the Kunchitiga section
of Vokkaliga community. Mysore gazetteer prepared by Lious rice rice says that there
were 54 sub divisions among Vokkaligas. Moppona halli Thoddappa Gouda in his
book Vokkaligara samparthaya has written that there were 56 sub divisions among the
Vokkaligas. K.Bairappa in his book Social and Cultural history of Vokkaligas has
written that there were 62 sub divisions among the Vokkaligas. Vokkaliga Ethihasa
dharsana book says that there were 64 sub divisions among Vokkaligas. The same
number has also been expressed in some other books also. The 1891 census report
said there were 92 sub divisions among the Vokkaligas of Madras presidency in the
year 1891. Viswa Vokkaliga directory says that there were 110 sub divisions among
Vokkaligas. Some other sources said that there were 112 sub castes among
Vokkaligas. Later Mysore census report said that there were 114 sub divisions among
the Vokkaligas. Many of them are not found in Tamil nadu. Later B.L.Rice said that
there were 118 sub divisions are there among Vokkaligas.174 Mysore Census summary
prepared in the year 1911 for government by V.R.Thyagaraja Iyer says that there were
128 sub divisions among Vokkaligas.175
Vokkaligas of medival period were wearing panchakacham. Particularly
gangadi Vokkaligas followed the style of Panchakacham style of dothi wearing. This
style is similar to the dothi wearing style of temple Brahmin priests. Most of the male
members of the Vokkaliga community had (uchikudumi) tuft of hair (just behind) the
crown of the head. Long time back men did not wear shirt. They had Saiva Vaishnava
symbols on their fore heads.176
Male members of the community used to follow picas style of dhoti wearing
also. They wore turbon around their head. The bride groom used to wear pancha
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kacham style of dothi and also coat. Vokkaliga followed this pancha kacha dothi,
turban, coat, tuft of hair (Uchi kudumi), style in the pre independence period.
Vokkaliga women earlier were putting silk cloth on their head when they went
to relative’s houses and temples. It is like purdha worn by Muslim women. During the
medieval period Vokkaliga men and women had dagger along with them. Particularly
every Vokkaliga women had dagger with them. The culture of wearing normal white
dothi and shirts along with towel developed among the male members in post
independent India. Even male Vokkaligas used to wear ear ring, some of them even
had nose tud. Women had special towel for their hair. They wore special good jewel
for them.
Due to natural calamitis like famine, drought, flood, the wars, socio religious
conflicts and also for reasons like matrimonial threat from authorities Vokkaligas
migrated to other areas. Such kinds of migrations and new settlements led to the split
among the groups and creation of new sub divisions among the settlers. The new
formations of new sub groups led to the increasment of number of Vokkaliga
subdivisions. 177
Thiruchendur Murugan Temple Vokkaligar Mutt: Pandya king donated 25
acres of land in Thruchender to Vokkaliga. G.K. Bagawathi Goudar native of
Gudalore was working as an executive officer in Thiruchendur Murugan temple
devasthanam during 1920 and 1926. He allotted two mutts inside the temple for
Vokkaliga community and gave the administrative responsibility to Kovilpatty
advocate Muthiah Goudar. One of the mutts allotted to Vokkaligas community was
later taken back by the temple administration. Another mutt was maintained by a
Vokkaliga representative Vattiram gounder along with Anuppa gounder association
office bearers. It is believed that Vattiram gounder of Thimmaraja puram built a
mandapam in Thruchendur temple before 500 years. Jewels belonging to the mutt
were with Muthiah gounder. Later Ponnusamy a Vokkaliga was appointed as the chief
accounts officer of the Thiruchendur Murugan temple. He was native of
Kunjanampatty.178
Kandhar sasty festival is an important festival in Thiruchendur temple. On the
6th day of the festival soorasamharam will take place. On 7th day holy marriage rituals
(thirukalyanam) to lord Muruga and Dheivanai will take place. On 8th day maruveedu
 164

function will be organized. On that maruveedu function both Lord Muruga and
goddess Ambal would be brought to Vokkaliga gounder mutt. Aruveedu is one of the
marriage rituals Arathi, neiveithiyam and other poojas would be performed to swamy.
After that annadhanam (free food) will be given to many people. In due course
Vokkaliga Gouda community has lost this mutt. Now this mutt has been maintained
by Anuppa gounder community people.179
Mangaladevi Kannagi Kottam: Silappathiharam is one of the very important
oldest sangam literatures in Tamil language. The heroine of Silappathiharam is
Kannagi has been considered as a symbol of chastity (karppukarasi) and Tamil
culture. Her husband Kovalan the hero of Silappathiharam epic had been killed by the
orders of Pandya king Nedunchezhian. Kannagi herself represented her grievance and
proved the innocence of her husband in king pandiya’s court. She become angry and
burnt some parts of Madurai city. She walked up to Vannathi parai via Chinnamanur,
Cumbum and many places. She went on to sky from there. It is said that some godly
sources had taken her to heaven. The Chera king Senkuttuvan built a temple for
Kannagi. Then Raja Raja Cholan renovated Kannagi temple. Pandiya Kings Varakuna
Pandiyan, Kulasekara Pandiyan and Kanakka Veerathondaman extended their
services to Kannagikottam. Nayak kings and the British government also extended
their services to the Kannagi temple. In 1883 peoples of Gudalore laid road to
Kannaki kottam.180
Mangala Devi Kannagi temple is in Tamil Nadu and Kerala interstate border
near Cumbum valley. In the post independent period various attempts have been made
since 1957 by many Vokkaligas. Cumbum CPU Higher Secondary School Tamil
teacher Pulavar Somasundaram made study about Kannagi kottam. Along with few
others he gave representation to the then Chief Minister of Tamil Nadu regarding
Mangala Devi Kannagi kottam. In 1963 a committee was formed under the leadership
of R. Ganapathi Raman alise Thamilathan, Poet Somasundaram made further studies
about Mangala devi Kannagi kottam. Then Gudalore T. Ramasamy becomes the
chairman of Kannagi trust. Then the trust represented Kannagi kottam matter to the
Prime Minister of India and Chief Minister of Tamil Nadu. Vokkaligas along with
people of other communities have been contributing more towards this cause. T.
Ramasamy which is native of Gudalore made more efforts in this regard. Vogkkaliga
 165

leaders like K.P.Kamaraj N.S.K.P Gopal former M.L.A, Gudalore M. Ramasamy Ex

M.P, Cumbum R.T. Gopal former M.P, Cumbum N. Natarajan Ex M.P, S.T.K.
Jakkaiyan EX M.P and N. Ramakrishnan M.L.A have been playing leading role in
representing Kannagi kottam matter in Parliament and Assembly. They also served
for preserving Kannagi Kottam and promoting Kannagi worship.181
Kannagi festival has been celebrated every year in a grand manner.
Vokkaligas have been playing leading role in organizing Kannagi temple festivals.
Kannagi kottam committee was formed under the presidentship of T. Ramasamy of
Gudalore. R. Ganapathiraman was its secretary K. Madhavan was treasurer. In his
book he appreciates the efforts taken by Vokkaligas of Cumbum valley in preserving
Kannagi Kottam and promoting Kannagi culture. He also appreciates the devotional
and bakthiful attachment of several Vokkaligas towards mangala devi kannagi.
Representatives of all communities including Vokkaligas have been playing major
role the organizing Kannagi festivals.182
The basic strength the Vokkaliga community is its caste structure. This
community has got some major and several sub divisions as its structural
compartments. The organized inner divisional functionings are the key factor for the
successful functioning of this community. Systematisation of their family gods and
family god festivals. The rituals attached to their family god festivals and the
commitment of every individual towards their family god and their family god festival
are the most important and special feature of this community. The types and nature
and history of most of the family gods are inspiring. Vokkaliga family god temples
are both in Tamilnadu and Karnataka. Female gods are more among their family gods.
The content of this chapter is one among the few special features of the Vokkaliga
community.
 166

END NOTES
1. Singh K.S., People of India, National Series, Indian Communities –N to Z,
Vol-VI, Anthropological Survey of India, Oxford University Press, New
Delhi, 1998, p.3666.
2. Pandukumar B., 1600 Varshagala Vokkaligara Ithihaasa: A Comprehensive
History of Vokkaligas (Kannada)”, Veedhaavathi Prakaashana, Bangalore,
2007, p.25.
3. Richards F.J., Madras District Gazetteer, Salem, Vol-I, Part-I, Madras
Government Press, 1918, p.167.
4. Tamil nadu Vokkaliga Goudar State Conference Souvenir, p.19.
5. Census of India 1871, Supplementary Tables, No.11 Caste via detailed List of
Population According to Caste in each District of Madras Presidency, Vol-I,
Government Press, Madras, 1874, p.67.
6. Census of India 1881, Vol-III, Government Press, Madras, 1883, p.258.
7. Op.cit, 1600 Varshagala Vokkaligara Ithihaasa: A Comprehensive History of
Vokkaligas (Kannada), p. 12.
8. Mysore District Gazetteers, Mandya District, Vol-II, Government press,
Bangalore, 1967, p.120.
9. Op.cit, 1600 Varshagala Vokkaligara Ithihaasa: A Comprehensive History of
Vokkaligas (Kannada), p.273.
10. ibid, 337.
11. Sastry R. Sharma, and Rao N. Lakshminarayanan, South Indian Inscriptions,
Vol-IX, Part-II, Chittala Hatta Inscriptions No.15 & 22, Years 1528 & 1531,
Government Press, 1941, p.14.
12. Suryanath U. Kamath, Vokkaludhana mattu Okkaligaru: Itihas Anveshna (A
Historical Survey of Agriculture and the Vokkaliga Community) Archana
Prakashana Publications, Bangalore, 2006, p.70.
13. Shiyama Rao M., “Modern Mysore”, Vol-I, Higgin Bothams, Bangalore,
1955, p.297.
14. ibid, p.175.
15. Op.cit, Suryanath U. Kamath, pp.29-30.
 167

16. Baliga B.S., “Madras District Gazeteers”, Coimbatore, Government of

Madras, 1966, pp.201-202.
17. Francis W., “Madurai District Gazetteer”, Government Press, Madras, 1906,
pp.118-119
18. Census of India 1871, Madras Presidency, Vol-I, Report Vol-II,
Supplementary Table VI detailed list of Population, Government Press,
Madras, p-67.
19. Census of India 1881, Coimbatore District Taluk wise Population Table-VIII,
Government press, Madras, 1883, P.37.
20. ibid, p.34.
21. Census of India 1881, Salem District, Taluk War Statement, Population Table-
VIII, Government Press, Madras, 1883, pp.20-28.
22. Census of India 1881, Nilgiri District, Taluk wise Statement, Government
Press, Madras, 1883, p.363.
23. Stuart H.A., Census of India 1891, Vol-XIV, Table XVI, Government Press,
Madras 1893, pp.308&359.
24. Stuart H.A., Census of India 1891, Vol-XIV, Tables 1toXII-C and table XVI-
A British Territory, Government Press, 1893, P.359.
25. Paul Hockings (Edi), “Ancient Hindu Badaga Social History 1550-1975”,
Vikas Publishing House Private Ltd, New Delhi, 1980, p.27.
26. Census of India 1891, Volume XIIIA, Part-II, Government Press, Madras,
1893, p.243.
27. Nicholson F.A., Census of India 1891, Madras district Manual, Coimbatore,
Vol-II, New edition revised by Halod A Stuart, Government Press, Madras,
1898, pp.17-18.
28. Stuart H.A., Census of India 1891, Madras, Vol-XIV, Tables I to XIIC British
Territory, Government Press, Madras, 1893, p.359.
29. ibid, Table XIV-A, pp.240&359.
30. ibid, Table I to VII-C, Deaf and Mute by Caste, p.206.
31. Census of India 1891, Madras Presidency, Vol-XIII, Government Press,
Madras, 1893, p.120.
 168

32. Molony J. Chartres (edi), Census of India 1911, Madras –Vol.XII- Part-II,
Imperial and Provincial Table-XIII, Caste, Tribe, Race or Nationality,
Government Press Madras, 1912, p.114.
33. Gait E.A., Census of India 1911, Andhra Pradesh, Vol-I, Part-II, Table-XIII,
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34. Gait E.A., Census of India 1911, Vol-I, Part-I, Final Census Table No.VIII,
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35. Madras District Gazeteers 1921, The Nilgiris, Vol-II, Table-VIII, Caste
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36. Madras District Gazetteers, Statistical Appendix for Census taken Madura
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37. Cox R, (edi), and K. N. Krishnaswami Ayyar, Madras District Gazetteers,
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Government Press, Madras, 1933, pp.303-304
38. Boag G.T., Census of India 1921, Madras, Vol-XIII, Part-II, Imperial and
Provincial Tables, table XII-A Infirmities by Selected Caste, Government
Press, Madras, 1922, P.107.
39. Hutten J.H., Census of India 1931, Vol-I, India, Part-I:Report, Actual report
by L.S.Vaidyanathan, Government of India, Delhi, 1933, p.466.
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42. K.S.Singh, People of India Indian communities, National Series, Vol-V,
Anthropological Survey of India, Oxford University Press, Delhi, 1998,
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43. Singh K.S., People of India - Tamil Nadu, National Series, Vol-XL, Part-II,
Anthropological Survey of India, Affiliated press, Madras, 1997, pp.640-641.
44. Francis W., “Madurai District Gazetteer”, Government Press, Madras, 1906,
p.20.
 169

45. B.S. Baliga, Madurai District Gazetteer, Government Press, Madras, 1960,
p.13.
46. Soundarapandian S, and Natana-Kasinathan, Idangai Valangaiyar Varalaru,
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47. Census of India 1871, Madras Presidency, Vol-VI, No.11 caste, Detailed List
of Population According to Caste in each District in Madras Presidency,
Government press Madras, 1874, pp-67-68.
48. Census of India 1881, Taluk war Statement, Coimbatore District, Table-VIII,
Government press, Madras, 1883, p. 34.
49. ibid, pp.34&37.
50. Census of India 1881, Salem District, Final Census Taluk-VIII, Caste
Population of Taluqwar, Government Press, Madras, 1883, pp.20-28.
51. Stuart H.A., Census of India 1891, Vol-XIV, Madras Tables I to XVII, British
Territory. Deaf and Mutes by Caste, Government Press, Madras, 1893,
pp.204-205.
52. ibid, p.172.
53. ibid, p.173.
54. Francis W., Census of India 1901, Madras, Vol-XV-A, Part-II, Imperial
Tables, Table No.XIIA, Superintendent of Government Press, Calcutta, 1903,
p.151.
55. Gait E.A., Census of India 1911, Vol-I, Part-I, Final Census Table No.VIII,
Distribution of the Population According Caste for each Taluk, Government
press Calcutta, 1913 p.36.
56. Molony J. Chartres, Census of India 1911, Madras, Vol-XII, Part-II, Table IX,
Education by Caste Tribes or Race, Imperial and Provincial Tables,
Government Press, Madras, 1912, pp.189-191
57. Stuart H.A., Census of India 1891, Madras, Vol-XIV, Tables I to XII-C,
British Territory, Government Press, 1893, pp.358-359.
58. Monnappa, 50th year Celebration of Karnataka, Souvenir, Published by Delhi
Vokkaligar Sangam, p.43.
59. ibid, pp.44-45.
 170

60. Singh K.S., People of India Tamilnadu, National Series, Vol-XL, Part-II,
Anthropological Survey of India, Affiliated Press, Madras, 1997, p.1719.
61. L.K.A. Iyer, The Mysore Tribes and Castes, Vol-III, Mysore University, 1928,
p.175.
62. ibid, p.175.
63. Singh K.S., People of India Karnataka, Vol-XXVI, Part-III, Anthropological
Survey of India, New Delhi, 2003, p.1495.
64. Census of India 1881, Trichnopoly district, Taluqwar Statement and Taluk
wise Population, Government Press, Madras, 1883, p.20.
65. Rice B.L., “Mysore gazetteer”, Vol-II, Part-I, Government Press, Bangalore,
1930, p.218.
66. Vidyasagar E.C., Golden Jublee of Karnataka Souvenir, Delhi Vokkaliga
Association, Delhi, p.96.
67. Edgar Thurston, Castes and Tribes of Southern India, Vol-IV, Low Cost
Publications, Delhi, 2010, p-148.
68. Sundharamurthy V.T., Article on The Geneshis, Division, Movement and
Transformation of Okkaliga Community, Bharathi Bhawan, Educatoinal
Publishers, Delhi, 2007, pp.306-307.
69. ibid, p.308.
70. Op.cit, Suryanath U kamath, p.26.
71. Puttaiah M., “Kunchitiga Samaja da Charitha (in Kannada)”, Edi-I, Akila
Kunchitiga Maha Mandala Anugraha Nilayam, Bangalore, 1973, p.85.
72. ibid, p.24.
73. Singh K.S., “People of India”, National Series, Indian Communities –N to Z,
Vol-VI, Anthropological Survey of India, Oxford University Press, New
Delhi, 1998, p.3672-73.
74. Op.cit, Suryanath U. Kamath, p.22.
75. Op.cit, People of India: Tamilnadu, p.349.
76. Thyagaraja Aiyar V.R., Census of India 1921, Mysore, Vol-XXIII, Part-I:
Report, Government Press, Bangalore, 1923, pp.1871-1911.
77. Op.cit Puttaiah M., p.93.
78. Op.cit, Suryanath U. Kamath, p.121.
 171

79. Hultzsch, E., South Indian Inscriptions Miscellaneous Inscriptions from the
Tamil Country, Vol-IX, Part III, Archaeological Survey of India, 1920, p.121.
80. ibid, p.129.
81. Census of India 1881, Vol-III, Eyra and Spottiswooda Printers Stationary
Office, London, 1883, pp.49-52.
82. Shanmuga Sundaram, Kongunattu Puraviya (in Tamil), Kavya Publishers,
Bangalore, 2001, pp.25-27.
83. Sastry R. Charma, and Rao N. Lakshminarayanan, South Indian Inscriptions,
Vol-IX, part-II, Government Press, Madras, 1941, p.113-115.
84. Anantha Krishna L.K., Mysore Tribes and Castes, Vol-I, Mysore University
Publications, Mysore, 1935, p.425.
85. ibid, Pandu Kumar B., p.48.
86. Op.cit, Suryanath U. Kamath, p.15.
87. ibid, Suryanath U. Kamath, p.70.
88. Singh K.S., People of India, National Series, Indian Communities A-G, Vol-
IV, Anthropological Survey of India, Oxford University Press, New Delhi,
1998, pp.1091-1097.
89. Op.cit, Stuart H.A., Census of India 1891, Vol.XIV, Table 1to XVII-C, p.238.
90. Molony J. Chartres (edi), Census of India 1911, Madras –Vol.XII- Part II,
Imperial and Provincial tables, Government press, Madras, 1912, p.14.
91. ibid, p.17.
92. K.S. Singh., Anthropological Survey of India, People of India, Tamil Nadu,
Vol.XL, Part III, Madras, 1997, pp.1720.
93. Sriman Vedamurthy, Muthappa Sasthrigal, V.C. Ramanuja Ayyar, “Madha
Dharma Sasthiram”, 1930, pp.1-12.
94. Edgur Thurston, K. Rangachari, “Caste and Tribes of Southern India”, Vol.V,
Asian Educational Services, New Delhi, 2001, pp.74-80.
95. Dr. Suryanath U. Kamath, Okkalu mathu okkaligaru , A historical Survey of
Agriculture and the Vokkaliga community, p.103.
96. K.S. Singh., Anthropological Survey of India, People of India, Karnataka,
Vol.XXVI, Part III, New Delhi, 2003, pp.1525.
 172

97. K.S. Singh., Anthropological Survey of India, People of India, Tamil Nadu,
Vol.XL, Part III, Madras, 1997, pp.1728 - 1729.
98. Singh K.S., People of India, National Series Vol-VI, Indian communities N-Z,
Anthropological Survey of India, Oxford University Press, 1998, p.3675.
99. Rice B.L., Mysore gazetteer, Vol-II, Part-I, Government Press, Bangalore,
1930, p.163.
100. ibid, p.164.
101. Singh K.S., People of India: Karnataka, Vol-XXVI, Part-III, Anthropological
Survey of India, New Delhi, 2003, p.1526.
102. Op.cit, Pandukumar B., p.31.
103. Census of India 1871, Madras presidency, Vol-I, Government Press, Madras,
1874, pp.67-69.
104. Census report of 1881, Madras, Government Press, Madras, 1883, pp.13 &
279.
105. Gait E.A., Census of India 1911, Vol-I, India, Part-I, Final Census Table
No.VIII, Distributor of Population According to Caste for each Taluk or
Division, Government Press, 1913, p.28.
106. Singh K.S., People of India: Karnataka, Vol-XXVI, Part-III, Anthropological
Survey of India, New Delhi, 2003, p.3677.
107. ibid, pp.1490 – 1493.
108. Personal Interview with Mr. Dakshinamoorthi at Pannaipuram on 28-07-08.
109. Op.cit, People of India, Karnataka, Vol.XXVI, Part-III, p.1508.
110. Sturrovk J., Madras District Manual, South Canara, Government press,
Madras, 1894, p.1540.
111. Personal Interview with Dr.Selvaraj at Kamayagoundanpatty, on 17- 10- 2001.
112. Edgar Thurston, “Castes and Tribes of Southern India”, Vol-IV, Low Prize
Publications, Delhi, 2010, pp.128-129
113. Kenjappan M., Vokkaligar (kappu) History Souvenir, Badavanar Association
Publications, Coimbatore, 2008, p.12-14.
114. ibid, p.16.
115. Edgur Thurston and Rangachari R., Caste and Tribes of Southern India, Vol-
III, Asian Educatoinal Services, New Delhi, 1987, p. 290.
 173

116. Op.cit, Kenjappan M., p.22-23.

117. Personal Interview with Mr. R.P. Karunandam at Madras, on 10-6-2006.
118. Francis W., Madurai District Gazetteer, Government Press, Madras, 1906, p.319.
119. Muthappa Sastri V.M., (edi), Sreemaan Gudivokkaliga Mahajanangaludaiya
Madha dharma sasthiram (in Tamil), Diamond Press, Madras, p.80.
120. Edgur Thurston and Rangachari R., Caste and Tribes of Southern India, Vol-
IV, Asian Educatoinal Services, New Delhi, 1987p. 120.
121. Personal Interview with Mr. Aruppampatty S. Natarajan at Dindigul on 7-9-2009.
122. O.Ramu& R.P.Thirumalai, Enthar Kumbhabisekam Souvenir 2000, Silamalai,
Theni District, 2000, p.9-10.
123. Nandagopal K.S., Cumbum Pududoatty Enthar Kula Thayathigal
SrinivasaperumalSrimadhu Veerusikkammal Thirukoil Mahakumbabisekam
Special Souvenir (in Tamil), Cumbum, 2006, p.24-26.
124. Rasu S., Kongu Vellalar Kalvettum Kanippadalhalum (in Tamil), Kongu
Research Centre, Erode, 2004, p.26
125. ibid, p.39-40.
126. Personal interview with Mr.Thathraj at Cumbum on 9-10-2012.
127. Kanakaraj M.E., “Kodiveri Pattana Varalaru (in Tamil), Arulmigu Sree
Senraayapp Perumal Maha Kumbabisheka Temple Souvenir, Kongu Kalai
Pettagam, Erode, 14th January 2007. p.120.
128. Op.cit, Edgur Thurston and Rangachari R., Caste and Tribes of Southern India,
Vol-III, p.278.
129. Op.cit, Muthappa Sastri V.M., p.78.
130. ibid, Muthappa Sastri V.M., p.73
131. ibid, Muthappa Sastri V.M., pp.71-72.
132. ibid, Muthappa Sastri V.M., p.68.
133. Personal Interview with Mr. Appaji Rajkumar the Kombai zamindar at
Kombai, on 10.10.2000
134. Dhasalenavaru Veeru Thimmammal Maalai Koil Kumbabiseka Souvenir (in
Tamil), Kunnampatty, Vedasanthur Taluk, Sri Shumuga Vilas Press, Dindigul,
14-06-2006, p.48-50.
135. Op.cit, Muthappa Sastri V.M., pp.59-60.
 174

136. Op.cit, Suryanath U. Kamath, p.104.

137. Op.cit, Muthappa Sastri V.M., p.82.
138. Op.cit, Edgur Thurston and Rangachari R., Caste and Tribes of Southern India,
Vol-III, p.102.
139. Karunandhan R.P., History of Pallapatti Malaiyasamy, (un published article)
140. Baliga B.S., “Madras District Gazetteer”, Madurai, Government Press,
Madras, 1960, p-135.
141. Personal Interview with Mr.C.K.Subramanian at Chennai on 10.06.2008.
142. Personal Interview with Mr.Vadamallu, Leader of Marhalar Sub Division at
poosari Goundanpatty on 21-10-2009.
143. Personal Interview with Mr. Mahesh at Devanapatty on 10-10-2010.
144. Thengattu Kangevaru Sengattampatty Thimmarayaperumal Viruveedu Sri
Thimmakkammal Malai Koil Kumbabiseka Souvenir, Anandhi Press,
Coimbatore, 2012, p.78-79.
145. Op.cit, Suryanath U. Kamath, p.72-73.
146. Op.cit, Muthappa Sastri V.M., p.75.
147. ibid, Muthappa Sastri V.M., p.81.
148. ibid, Muthappa Sastri V.M., pp.55-58.
149. Nagaraj M.H., “Kuncitigara Saskrtika itihasa (Cultural History of Kunchitiga,
Subdivision of Okkaliga Caste from Karnataka)”, Anikethana prakasana,
Tumkur, 2002, pp.42-43.
150. Op.cit, Puttaiah M., p-123.
151. ibid, p.185.
152. Kenjayyan, Arulmigu Savadammal Thiru Koil Thennampatti Kumbabishega
Souvenir (in tamil) Published by Badavanar Association, 11.06.2000, p.9-10.
153. ibid, p.18.
154. ibid, p.20.
155. Thulasi Ramasamy “Kannagi Kottam” World Tamil Institute, Tharamani,
Chennai, 2000, pp.7-10.
156. Anbuselvi A., “Social and Culture promoted by the Malai Koil Worship in the
Dindigul Division”, Research Project, Annamalai University, Chidambaram,
2006, pp.72-75
 175

157. ibid, p.89.

158. Personal Interview with Mrs.A.Anbuselvi at Dindigul on 10.11.1999
159. Hindu Religious Endowment Commissionerate Proceedings No.928/98/A6/dt
Government of Tamil Nadu, dated 21.03.2000.
160. Op.cit, Thulasi Ramasamy, p.24.
161. Personal Interview with Mrs.A.Anbuselvi at Dindigul, on 10.11.1999
162. ibid,
163. Personal Interview with Mr. Aruppam patty Natarajan at Dindigul on 10-10-
2011.
164. Personal Interview with Mr. Shanmugavel at Cumbum on 6-6-2011.
165. Personal Interview with Mr. C.V.Rajendran, Trustee Bannari Mariyamman
Temple at Sikkarasam Palayam on 10-6-2009.
166. Nambiar P.K and Narayana Kurup K.C., Census of India 1961, Vol.IX PartXI-
D, Temples of Madras State, Coimbatore and Salem, 1968. Govt. Press,
Madras, pp. 209-210.
167. Personal Interview with Mrs. Sathyavathi at Coimbatore on 10-6-2009.
168. Personal Interview with Mr.V. Rajappa, Life Trustee, Ranganathar Temple at
Karamadai on 10-6-2009.
169. Personal Interview with Mr. S.V.Krishnaraj at Sathyamangalam on 10.06.1986.
170. Personal Interview with Mr. T.K. Ramasamy at Sathyamangalam on
11.06.2008.
171. Op.cit, Nagaraju M.H., p-719.
172. Chandru K.T., Viswa Vokkaligara Directory, Karnataka Rajya Vokkaligara
Directory Trust, Bangalore, 2009, p.35.
173. ibid, p.42.
174. ibid, pp.43-44.
175. Thiyagaraja Iyer V.R., Brief summary of Mysore census 1911, Government
press Bangalore, 1913, pp.159-160.
176. Personal Interview with Mr.Chinnaraj at Erode on 11-6-2009.
177. Manjari, Monthly Journal, November 1961, p.88.
178. Personal interview with Mr. Thangaraj at Dindigul on 1- 8- 2009.
 176

179. Kamukula Vokkaliga (kappu) Margalar Seelaiyaswamy and Veerubommammal

Mahorchava Festival Special souvnier, Gudalore, Theni District, 13-05-1998,
p.28-31.
180. Samandidoss, Elakkai Patri Mulumaiyaha Therindhukollalame (in Tamil),
Manimekalai Publishers, Chennai, 1998, p.52.
181. Personal Interview with Murugesan at Gudalore on 31/07/2008.
182. Op.cit, Thulasi Ramasamy, p.2-5.