Gounder (caste)

From Wikipedia, the free encyclopedia

Kongu Vellala Gounder
Total population
about 8,000,000 (about 11% of Tamil population)
Regions with significant populations
Tamil Nadu
Languages
Tamil
Religions
Hinduism

Gounder is the name of the head in a system of decentralised panchayat administration used with various regional variations by distinct castes. The root word is Kavundu (கவுண்டு) which means the area overseen by a settlement unit's local leader, the Gavunda(கவுண்ட) which is again a derivent of the even more ancient "Gamunda" (கமுண்ட). This system gained political ascendancy during the Ganga[2] dynasty. The posts of the village headmen were usually assumed by the native warrior- landlord post Sangam Chera country Vellalar clans of the Kongu Nadu region and so fell to the ruling Gangakulam, (ref:Kongudesa rajakkal) (see Western Ganga administration) which was continued by local dynasties until the Hoysalas (see Economy of the Hoysala Empire and Hoysala administration) up to the present. The title Vellalar has disputed claims with some saying this to denote the agrarian base of the caste (Velalan) and others say it denotes the name Vallalan (the traditional word used by people in villages) which means ruler (ex: Hoysala ballalas, Raja Vallala Sena of Bengal). There is a need for further research on this subject as Kongu Vellalars consider other Velalars inferior in the caste structure and never have marital alliances with them (for example with Sozhiya Velalars in Karur). So the name Vellala seems to be distinct. The Kongu Vellalar Mangala Vazhthu (மங்கல வாழ்த்து)^[1], sung by the Tamil poet and saint Kambar, also strengthens the claim as he blest the marrying couples as ones belonging to Gangakulam. Various other references like the Velalapuranam confirm the claim. The 'kadayezhu vallalkal'or the last seven benevalent rulers hail from the community. References to the community have been found in the Purananooru of the Sangam age ( koduval kongar and karungaik kongar ,meaning kongars with battle sickles, kongars with their physical feature of massive arms respectively) and Silappadhikaram (kongilam kosar and kudagak kongar,meaning kongars of the kosar clan of the kosala region and kongars of the kudagu region respectively). The Kongu Vellalars are called Meezhi thuvasar because of their ploughshare flag. Individual koottams also have distinct flags in addition to this flag.

Contents 1 Demographics 2 History 2.1 Theories of Origin 3 Lineage (Gothram) and Subgroups 3.1 Royal Lineages and Gothras 3.2 Subgroups 4 Language of Gounders 5 Peculiar customs 6 Marriage customs 7 Gounder Marriage 8 Famous Gounders 9 References 10 External Links

[edit] Demographics

The traditional homeland of the Gounders is the Kongunadu region of the Indian state of Tamil Nadu. It comprises the Salem, Dharmapuri, Namakkal, Erode, Coimbatore, Ooty, Karur districts of Tamil Nadu. The name Kongunadu is derived from Ganganadu. Gounders are also found in large numbers in the territories immediately adjacent to the north,south and east of Kongunadu and in small numbers in Kerala. This includes the Coorg region and the southern districts of Karnataka (including the city of Bangalore) and Tiruchirapalli and Dindigul districts of Tamil Nadu. Since the onset of British rule, there have been large scale migrations of Gounders to Chennai. More recently, with the IT boom there have also been migrations of Gounders in significant numbers to Europe and the USA.

Gounders form more than three-fourths of the total population of Coimbatore, Erode, Salem, Namakkal and Ooty districts of Tamil Nadu and around 50% of the population of Dharmapuri and Karur districts of Tamil Nadu. Tiruchirapalli, Theni, Dindigul and Vellore districts of Tamil Nadu, Kodagu, Mandya, Mysore and Bangalore districts of Karnataka and the Palakkad district of Kerala have 10-30% Gounder population.

[edit] History

Gounders claim to be Suriyavamsa Kshatriyas descdended from the Ganga Kings.

[edit] Theories of Origin

There are various theories on the origin of the Gangas.

The famous Velala puranam traces the origin through Marapalan the son of river Ganga.

The plates in Karnataka (esp Gummireddipura) trace them through sage Kanvayana or Jahnavya. This research paper traces the movement^{[2][dead link]}

Gangavamsa has spread all over India and the historians are completely silent about it. The kings of the Ganga dynasty had got their pedigree inscribed by their brahmin eulogists as well as the courtiers. In this regard, Dr. S.N. Rajaguru has given the following opinion:“Different royal dynasties, while narrating their genealogy, were eager to identity themselveswith the famous solar or lunar dynasties of the Puranas”. Dr. H. K. Mahatab and other historians have given similar opinions and have said that for this reason the genealogy available from these inscriptions do not tally with the historical facts. For all these reasons, we have to trace out the common men of the Ganga dynasty or Ganga community spread all over India and try to know their ancestry in order to unravel the mystery surrounding the origin of the Ganga dynasty. It can be asserted that the historical Ganga dynasty has evolved from among the common men of the Ganga dynasty or Ganga community. Hence this writer has made an humble attempt to discuss the family history of Ganga dynasty or Ganga community, while trying to establish the origin of the Ganga dynasty. A brief account of the Ganga dynasty available from the inscriptions engraved by the royal dynasties of Ganga community may be discussed. It is known from the inscription of Jainaguru Simhanandi, compiled by B. Lewis Rice that the forefathers of Ganga dynasty coming from Ayodhyapur under the leadership of Vishnugupta had initially settled at Ahichhatra located in the basin of the rivers Ganga and Yamuna. Later on they proceeded to Southern India in quest of new territory. Being advised by Jainaguru Simhanandi, Vishnugupta along with others came to Karnataka and established a new kingdom. According to this inscription the Ganga dynasties of Karnataka and Kalinga had come from Northern India. In the opinion of Dr. N. K. Sahu, both the western and eastern Ganga dynasty belong to one and the same dynasty and they came from North India in 5th century A.D. and established new kingdoms in Kalinga and Karnataka respectively. We cite here the views of B.Lewis. Rice on the above mentioned inscription of Jainaguru Simhanandi: “The origin of the Gangas is derived from Iksvaku and trace back to Ayodhyapura. Under Visnugupta the seat of government was moved to Ahichhatra, which, it is hinted, as Vijayapura. With the arrival of Dadiga and Madhava in the South, at Ganga-perur and the establishment of the Gangavadi kingdom in Mysore aided by Simhanandi, we seem to come to historical events.

It is clear from the facts stated in the Madalapanji and Korni copperplate inscription of Chodaganga Dev that the Gangas are the descendants of a king or an individual named Gangeya who belonged to the solar dynasty. While claiming his descent from some Gangeya in his Korni copperplate inscription, he has bidentified both the ancestors and descendants of Gangeya. But all these have been rejected by historians. However, Dr. Rajaguru, basing on the facts stated by Chodaganga Dev, has accepted Gangeya and the Gangas as belonging to solar dynasty.

Another website [www.jaintirths.com/general/ganga dynasty.htm] says, The Ganga dynasty came into existence in 2nd century AD after the name of its founder Gangeya or Gangadutt. Jain Acharya Simhanandi inspired his two disciples Daddigh and Madhav to establish their rule, which they did by constituting the territory of Gangawadi with Kolar as their capital. But actually Madhav Kongunivarma I was the first crowned king of this dynasty, who ruled for a long period during 189-250 AD Jainism was the national religion during his rule. King Durvinit Konguni of this dynasty was the disciple of famous grammarian Acharya Devanandi Pujyapad. Marasingh got victory over several powerful rulers and ruled gloriously. During his last days he became an ascetic. He died with Sallekhana in 974 AD at Bankapur in the feet of his Jain preceptor Ajitsen. The Ganga rulers built several Jain temples and established Jain institutions.^[3]

OurKarnataka.com says, The Ganga dynasty came into existence in 2nd century AD after the name of its founder Gangeya or Gangadutta. Jain Acharya Simhanandi inspired his two disciples Daddighaa and Madhava to establish their rule, which they did by constituting the territory of Gangawadi with Kolar as their capital. But actually Madhava Kongunivarma I was the first crowned king of this dynasty, who ruled for a long period during 189-250 AD Jainism was the national religion during his rule. King Durvinita Konguni of this dynasty was the disciple of famous grammarian Acharya Devanandi Pujyapad. Marasingh got victory over several powerful rulers and ruled gloriously. During his last days he became an ascetic. He died with Sallekhana in 974 AD at Bankapur in the feet of his Jain preceptor Ajitsena. The Ganga rulers built several Jain temples and established Jain institutions.^[4]

Another legend describes how the two Ikshvaku princes, Dadiga and Madhava, migrated to Gangaperur in the South, where they met a Jaina teacher Simhanandi who obtained for them a boon from the Goddess Padmavati, confirmed by the gift of a sword and the promise of a Kingdom. Madhava is supposed to have seized a sword and struck at a stone pillar to break it into two pieces. With the blessings and moral admonition of the preceptor Simhanandi, Madhava is said to have founded the Kingdom of Gangavadi with Nandagiri (Nandi Hills near Bangalore) as his stronghold and Kuvalala (Kolar) as the Capital. Robert Sewell, M. Arokiyaswamy and S. V. Vishwanatha are of the opinion that the Gangas belonged to the Kongudesa, and they contend that Perur was in the Coimbatore region.^[5]

The famous Ganga king, Durvinita refers to himself as Durvinita Konguni in Kiratararjuneeyam, likewise the first Ganga king, Madhavaraya is called Kongunivarma Mahadiraya. According to Kongudesa Rajakkal, Madhavaraya established the dynasty at Gangeyam (modern Kangeyam in Erode district), Gangeyam or the seat of Gangas in Sanskrit. Most of the Ganga rulers have used their original Kongunippattam referring to their place of origin. Later, they shifted their capital to the safety of Talakad to fend the Cholas.

[edit] Lineage (Gothram) and Subgroups

The Gounders are followers of the traditional form of Tamil Hinduism. In earlier times a sizeable population followed seems to have followed a syncretism of Jainism (Vijayamangalam, Jinapuram)and later reconverted by the Siddhar traditions (most of the Siddhars lived in Kongunadu). The Gounders follow the system of Gotram, popularly called "Kootam/Kulam" in which persons from the same Kootam do not marry one another as they are considered to have descended from the same ancestor. Each Kootam has its own Kulaguru. Every Kootam also has one or more Kuladeivams or a Clan Deities.

[edit] Royal Lineages and Gothras

• Kālingarayar-Kings of Kalinga Ganga dynasty (Eastern Ganga dynasty)
• Vānavarayar-Bana dynasty
• Pallavarayar-Pallava dynasty
• Palayakottai Mandradiyar-chieftain
• Cheran kootam-Chera dynasty
• Pandya kootam-Pandya dynasty
• Kannan(Kannuvan)-original Ganga rulers
• Kadai-Kaadava dynasty
• Elumathur kadai - Local landlords

[edit] Subgroups

There are certain small sub groups who also follow the same customs and are also called by the same name among the Gounders which are getting amalgamated nowadays into the mainstream, some of the differences are (mentioned number two group is the mainstream),

• Nattu Gounders-Oor Gounders = Gounders who were rulers of Nadus see Western Ganga administration where Gounder population is thin and normal oor Gounders.
• Narambukatti Gounders (Vadakarai vellalars) -Senthalai Gounders = of north and south of river Bhavani.
• Padathalai Gounders - Senthalai Gounders = the people who joined and abstained Tippu sultan's army respectively) (found mostly in the Vijayamangalam belt).
• Irumudi Gounders - Vellala Gounders = Gounders who fell under two rulers and proper Kongu respectively.

Castes like the Padayachi "Gounders" Vokkaliga "Gounders" and Kurumba 'Gounders" have assumed the title for the sake of respect though they are not referred as Gounders. There is enough caution among the Gounders regarding this.

[edit] Language of Gounders

The language of the Gounders is the popular Coimbatore Bhashai or Kongu Tamil. It must have been a distinct language as it also shows relations with Eela Tamil, Prakrit-Aprabramsa and Kannada. It was earlier called Kangee or Gangee (காங்கி, the language of the Gangas). Mysore, Col. Wilks, records in his "History of Mysore":

“

In the southern part of Mysore the Tamil language is at this day named the Gangee from being best known to them as the language of the people of Kankayam

”

Later mainstream Tamil assimilated the language yet preserving idiolectical differences and markers.

[edit] Peculiar customs

Various peculiar customs in the caste both known and unknown are observed. These have modified in the last two generations and some may even feel new to these. There are various reasons for these peculiarities. Some are,

• 1.Ancient Tamil vestiges (language, feeding the pulavars with milk and fruit mash, worship of demi gods,moi virunthu, etc..,).
• 2.Samana (Jaina) vestiges (eating before dark, white saree (vella seelai) for widows, preference for white dress, cooking meat outside the house, etc..,).
• 3.Kshatiriya vestiges (Annamar vazhipadu (hunter-warrior conflict), Kannimar vazhipadu (sapta kanyas), udankattaiyeral (sati), kuladeivam,kulaguru, benovalence,marriage customs,holding the marriage ceremony in the bride's house, giving handicapped children to Modavandis thereby eliminating weak genes, etc..,).

[edit] Marriage customs

Gounders marry outside their Kootam(Gotram) and are renown for their elaborate threeday-marriage extravagenzas. Only some kootams give and take very high dowries, whereas today that is fading away. Their marriage rituals follow the Kshatriya pattern (where the bridegroom goes to the bride's house) and therefore necessarily involve service castes participation.

[edit] Gounder Marriage

The various rites being performed nowadays in the marriage ceremony of Kongu Vellalar community are unique in nature. Each and every rite is performed for some specific reason. The original rites performed centuries ago in Kongu Vellalar marriage ceremony which resembled ‘Sanagam’ age rites have undergone minor changes and modifications from technology and consequent changes in customs, habits and facilities. Some rites have ceased to exist because of their having become obsolete.

All the ceremonial rites relating to Kongu Vellalar marriage are performed by ‘arumaikaarar’ ,arumaikaari, naavidhan (barbar), washer man (vannaan) and such others who are closely associated with the occupation of Kongu Vellala Gounders.

• Arumaikaarar

An ‘arumaikaarar’, who is a respected elderly member of the community, is the prime person for performing the marriage rites of Kongu Vellalar. The arumaikaarar is also used to be called ‘arumaiperiyavar’, 'seerkaarar’ and ‘pudavaikaarar’. The aruamikaarar should have wife and child/children.

On the specified day, the three arumaikaarars, after planting the ‘Muhurthakaal’, will go to an anthill of white ants, offer prayer, gather sacred earth in three baskets and bring the same to the wedding place

• Arumaikaari

A women gets the name arumaikaari after the performance of certain rites on her by an arumaikaarar at the time when her son or daughter has attained age for marriage. The rite relating to this is called ‘Ezhudhingam’, as mentioned by Thiru R. Venketeswaran in his research paper titled ‘Vennandhur Vattaara Kongu Vellalar Vaazhviyal’. The arumaikaari (the women who has undergone the process of ezhudhingam) along with the arumaikaarar will perform all the rites relating to women.

The rites being performed on men or women who wish to become arumaikaarar or arumaikaari respectively clearly point out that only those who are respected elders, who are well experienced and who are having spouse and child/children, are qualified to perform the rites of a marriage ceremony.

• Anthanan

The Anthanan or te Brahmin was the first to be consulted in the initiation of the ceremony according to the Mangala Vazhthu. Then during the Mangiliyam or the kodi(Thali) time, the Brahmin recited the appropriate slokams from the vedic texts.The Kulaguru (saamiyar) blesses the couple.

• Pandaaram

The pandaarams used to perform pooja for village gods. The pandaarams are also very good in cooking and they undertake the work of cooking also in Kongu Vellalar marriages.

• Naavidhan (Barber)

Next to arumaikaarar, the naavidhan (barbar) plays an important role in conducting the rites of the marriage ceremony of Kongu Vellalar. The naavidhan is called ‘Kudimagan’. The Kudimagan’s important works in the conduct of the marriage are to invite all relatives for the marriage, to perform each and every rite of the marriage ceremony along with the arumaikaarar, to recite the ‘mangala vaazhthu’ song and to announce and call the relatives concerned before performing each rite.

• Vannaan (Washer man)

The marriage pandhal (a temporary shed with a roof made of plaited coconut leaves) will be decorated with colorful clothes on all sides including the top by the washer man. Cloths will be laid down on the path to enable the newly wedded couple to walk on the same when the couple comes out from the same when the couple comes the decorated marriage platform.

• Potter (Vetkovar)

The vetkovar is one who makes earthen pots. The Sangam works praise the potter as a vessel-making king. The potter will make and supply earthen pots required for performing the marriage rites. There was an agreement between Kongu Vellalar and potters to the effect that the potters will receive paddy and money from the Kongu Vellalar in return for the post supplied, as mentioned in ‘Madurai Pattayam’ (grant inscribed on copper plate).

• Paraiyars (Men from paraiya caste)

The paraiyars will beat the Kettle –like drums and make loud musical noise during the marriage of kongu Vellalar.

• Kammaalar

The `Kammaalar` are artisans who work in wood. The kammaalar will make and supply all the agricultural instruments and tools required by the Kongu Vellalar. They will also make and supply things such as wooden plate, ladle, salt box, special box with five compartments used to keep spices for cooking, which are required for performing the rite `madaikalam vaithal` in the marriage ceremony.

• Maadhaari (shoemaker)

The maadhaari or sakkili people are also involved in Kongu Vellalar marriages. These people make new chappals for bridegroom as well as bride and give them for a consideration. Wearing of new chapples made and supplied by the maadhaari is also a rite in Konge Vellalar marriage ceremony.

• Porutham paarthal (Examination of the agreement of horoscopes)

Tholkaappiyar says that there are ten aspects of agreement (porutham) to be looked in to between the boy and girl. They are birth, quality of family, strength, age personality, attachment, humility, compassion, knowledge and wealth.

• Sagunam paarthal (Being guided by omens)

Apart from seeing the horoscope, there was also the practice of taking guidance from omens (sagunam paarthal) in temples of respective ‘kuladheivams’. Keeping flowers in front of god and watching the movement of the flower, listening to the voice and sound of lizard are some of omens, which are looked at before taking a decision on matrimonial matters. Only if the omen is good and positive, the green signal for the marriage will be given.

Mullai paattu’, a Sangam Tamil poem, says that aged women will worship the God with paddy and flowers, praying for permission to take the decision on marriage alliance and hoping that good things will happen in future by this deed.

• Mutual visit to the houses of bride and bridegroom

After coming to a decision that the proposal for marriage is satisfactory and can be gone through, the bridegroom’s family members and close relatives will visit the house of the bride and see for themselves the state of affairs, the house, the land, quality of living, status and other such things and in the same manner, the bride’s family members and close relatives will visit the bridegroom’s house. Only after knowing and evaluating all these aspects and getting themselves satisfied with all relevant matters, will consent be given to the next stage called betrothal (nichayadhaartham).

• Betrothal (Nichayadhaartham or nichaya thaamboolam)

After taking a decision that the marriage can be conducted, an auspicious day will be chosen and on that day, the bridegroom’s family along with relatives and friends will go to the bride’s house. The bride’s parents as well as bridegroom’s parents are called ‘Sambandhi’. A plate containing fruits, betel and areca nut will be kept on a tripod. Persons from bride’s side and the bridegroom’s side will sit opposite to each other, with the tripod kept in between them and start holding discussions. The bridegroom’s side will tell the bride’s side that they have come to request their consent for the marriage alliance and the bride’s side will reciprocate by giving their consent with pleasure. Then the two sides will exchange plates containing coconut and fruits. The girl will be called and given a plate containing new dresses and presents. After receiving the same, the bride will enter the dressing room and come out after wearing the new dress given by the bridegroom’s side. The bride will be asked to keep in her lap betel, areca nut, turmeric, lemon, etc. and pay regards and respect to the elders present on that occasion to grace the betrothal function. By mutual consent, the date and time and the venue of the marriage are fixed. Thereafter, the bride’s family hosts a feast called ‘parupanchotru virundhu’ (feast including rice and dhal) to mark the end of the betrothal event. In this context, it is to be pointed out that the bridegroom’s side will not take food in bride’s house unless and until the marriage is fixed and confirmed. This has been mentioned by Pulavar T.P.Chinnasami in his book ‘Thirumana Sadangugalil Panpaadu’.

• Invitation for marriage

Nowadays marriage invitation cards are printed and mostly sent by post. Only close relatives and close friends are invited personally by handing over invitation cards. In those days, the kudimagan used to go to each and every house in person for extending the invitation for marriage. The kudimagan will also specify the number of invitees in each house for the marriage. Even if person from the bride’s family or bridegroom’s family invited personally, the invitees will not attend the marriage unless the kudimagan comes in person and extends the invitation. Such was the importance attached to the extends the invitation. Such was the importance attached to the kudimagan’s invitation in those days in Kongu Vellalar marriages.

• Rites before marriage

As soon as the marriage is fixed, the relatives will voluntarily come forward to involve themselves in all the work relating to the marriage in bride’s house and bridegroom’s house. The relatives consider it an honour to go to the marriage house and do the works relating to the marriage. Work such as steaming paddy, cutting firewood, serving food to guests, erection of pandhal for the marriage is carried out only by relatives. All these actions and deeds show that in Kongu Vellalar community, the relatives are given due respect and that they render help voluntarily, bound by strong love and affection. The Kongu Vellalar marriage is an ancient one. It has unique qualities. The various rites in Kongu Vellalar marriages are conducted by an elderly person of the Kongu Vellalar community itself, called ‘Arumaikaarar’. Raising of sacrificial fire and chanting of vedic hymns do not find a place in the marriage ceremony of Kongu Vellalar. The marriage rites reveal the fine qualities and rich traditions of Kongu Vellalar community. Wide publicity is given for the celebration of temporary structure (pandhal), cutting firewood and the loud beating of musical instruments. The events and rites such as ‘pariyam’ idudhal, betrothal, kulam kodhudhal and muhurthakaal naattudhal serve as evidence for the marriage. The rite “Aarathi eduthal” (a plate containing water mixed with turmaric and lime waved before newly married couple), “Senjoru aindhadai suttrudhal” (waving rice balls before newly married couple), and ‘Arugumanam seidhal’ are performed with a view to eliminating the blight caused due to evil eyes. Fasting and ‘Kaappu Kattudhal’ are rites which mark the determination of the bride and the bridegroom to enter into a new life. Tying of thaali by the bridegroom around the neck of the bride and exchanging of garlands in the presence of all gathered for the marriage ceremony mark the completion of the wedding. The blessings for the couple through mangala vaazhthu song are also considered to be the blessings of the people present for the marriage ceremony. ‘Tharrai varthal’ and ‘Kaithalam pattrudhal’ are rites which point out the rights and responsibilities of the bride and the bridegroom. Events such as steaming of paddy (nel vega vaithal), Cutting firewood and erection of pandhal (temporary structure) indicate the closeness among relatives. The rite ‘thaayudan unnal’ (‘thaayudan unnal’ is a very good quality) adds glory to the women community. The rite ‘inai cheer’ is a rite which shows the admirable quality of protecting the rights of women. Coming closer of relatives (bride’s family and bridegroom’s family) is made known and exhibited by rites such as ‘Kai Korvai’, ’seer koodai’ procession and ‘pudhy kalandhunnal’. The rite ‘paadha poosai seithal ‘signifies the respect shown by the bride and the bridegroom for their parents. The rite ‘naattukal valhipaadu shows that any important event or activity is commenced only after paying regards and respect for community leaders and obtaining their blessings. When other communities have opened their gateway for Aryan and priestly rites, Kongu Vellalar community has not accepted the above rites for purpose of following. The main purpose of today’s marriage movement is that all the marriage rites should be performed only in Tamil. This is being followed fully in Kongu Vellalar marriages. In each and every marriage, it is natural that certain rites take place. Marriage with out rites means marriage without irrational and foolish rites. Most of the rites of Kongu Vellalar marriages resembles those in marriages of the Sangam age.

Rich culture, high tradition, customs and habits of Kongu Vellalar, who are the indigenous clan of Tamil Nadu, are revealed in the various marriage rites. The Kongu Vellalar is comparable to the best in the world. The Kongu Vellalar, who were the chief architects of agriculture, can feel very proud of their unique and ancient culture, known extraordinary hard work, hospitality, helping nature, harmonious living with nature as well as othercommunities, courage, respecting women, high standards of living, prosperity and support to deserving.

The Kongu Vellalar marriage can be said to resemble the ‘prajaapathyam’ type marriage. In Kongu Vellalar marriage, the bridegroom’s family goes to the bride’s house, propose the marriage and request the consent of the bride’s family for the alliance. After obtaining consent from the bride’s family, the marriage takes place.

• Kongu Vellalar Marriage Rites and Marriage Venue

In the Past, kongu Vellalar marriages took place in bride’s house. In those days, it was the practice that only very close relatives were invited for the marriages. However, nowadays relatives, friends, neighbors and other known persons are being invited in large numbers for the marriages. For want of sufficient space and other needed facilities, the marriages are not held in the houses, but held in marriage halls which have come up in large numbers to suit the budget and requirements of all categories of people.

Marriage Season Dr Sasivalli, in her book ‘Thamizhar Thirumanam’ has stated as follows: Ancient Tamils considered spring (April-May) Season, day with moon and rogini and early morning time suitable for conducting the marriages. With passage of time, changes and modifications took place in season, day and time.

Kongu Vellalar do not conduct marriages in the months of Aadi and maargazhi. Generally, they do not choose even Chithirai for conducting the marriage. Marriages are held mostly in the months of Vaikaasi, Aani and Asvani taking into consideration the fact that the season will be good during these months and also jasmine flower of lovable fragrance which is required in large quantities for the marriage, will be available in plenty during this season. The marriages of Kongu Vellalar are celebrated for three consecutive days The First day event The first day event is called ‘Naal virundhu’. On this day, close relatives of the bride and bridegroom will host feast for the bride’s family and bridegroom’s family respectively. The Second day event On the second day, marriage arrangements will be done by brining together all relatives. Events such as erection of pandhal (temporary shed), cutting of ‘Muhurtha Kaal’, hairdressing of bridegroom by kudimagan, informing the marriage event to village community by drum beating, hosting of feast for the relatives in the bride’s family as well as bridegroom’s family, bridegroom leaving for the bride’s house will take place on the second day. The marriage event will take place in bride’s house. The Third day event The mukurtham will take place on third day. The bride and the bridegroom will be seated on the marriage platform on completion of appropriate rites. The thaali (mangala naan) will be tied by the bridegroom around the bride’s neck and mangala vaazhthu song will be recited.

The marriage events will come to a close with the serving of grand feast to all relatives, friends and neighbors. The marriage events will be performed by a respected elderly person of the community itself called arumaikaarar. This section explains the various events of the marriage ceremony. All the rites are performed only in the Tamil language.

• Kongu Vellalar Marriages in Tamil Literatures

Kongu Vellalar had held high positions such as chieftains and army generals. Hence rites relating to government administration and war find their places in Kongu Vellalar marriages The events such as bridegroom riding a horse in olden days, giving gifts and presents including weapons are examples of the above. The main occupation of Kongu Vellalar was agriculture and they excelled in it by their hard work and dedicated efforts. Hence agriculture related rites such as boiling paddy and seer koodai formed part of the marriage rites of Kongu Vellalar.

• ‘Mangala vaazhthu’ song

The mangala vaazhthu song, which is, recited only in kongu Vellalar marriages. This song explains in detail and in sequence all the events related to a marriage from the beginning to the end. The song has been written in such a way that it describes the marriage events in a grand manner as if it is taking place in a king’s family. The Status, life, style, culture, and nature of society and relationship of Kongu Vellalar are very well brought out by the above song. The mangala Vaazhthu song is qualified to be spoken literature.

• The art of marriage

Kongu Vellalar strives their best to lead a successful and prosperous domestic life after marriage.

[edit] Famous Gounders

The Gounder constitute a progressive community and Gounder people have excelled in diverse professions. For a list of prominent Gounder personalities visit List of prominent Kongu Vellalars
K.S.Rangaswamy Gounder.
Muthuswamy(AIADMK)-Erode.
Sengotian(AIADMK)-Erode.
K.P.Natarajan(KPN-Travels)
Palani G Periyasamy-Le Royal Meridian Hotel.Chennai

[edit] References

1. ^ http://ta.wikisource.org/wiki/%E0%AE%95%E0%AF%8A%E0%AE%99%E0%AF%8D%E0%AE%95%E0%AF%81_%E0%AE%AE%E0%AE%99%E0%AF%8D%E0%AE%95%E0%AE%B2_%E0%AE%B5%E0%AE%BE%E0%AE%B4%E0%AF%8D%E0%AE%A4%E0%AF%8D%E0%AE%A4%E0%AF%81
2. ^ [1]
3. ^ Ganga Dynasty. jaintirths.com. Retrieved on 2008-04-08.
4. ^ OurKarnataka.com: History og Karnataka: The Gangas of Talakad
5. ^ M. AROKIASWAMI. Jain Vestiges in Coimbatore District. Archived from the original on 2006-03-22. Retrieved on 2008-04-08.

[edit] External Links

• [3]
• [4]