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Sengunthar(Tamil: செங்குந்தர், pronounced [sɛŋkʊnʈɻ]) or Kaikolar(Tamil: கைக்கோளர்) is a Tamil community found in the Indian state of Tamil Nadu and also in some parts of Kerala, Karnataka, Andhra Pradesh and Northern Province, Sri Lanka. Sengunthars use the title of Mudaliar after their names. They are classified into various sub-sects based on a patrilineal system called Koottams, which is similar to gotras.
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This dual name of Sengunthar and Kaikolar has been in use for over 1200 years based on literary evidence. Sengunthars use the title of Mudaliar after their name.[2] Sengunthars of South Africa use the title as Moodley, a variant spelling of the word Mudali.
The earliest literary evidence about Sengunthar occurs in Adhi Diwakaram, a Tamil lexicon written by Sendan Diwakarar. This dictionary dated 8th–9th century AD[3] says செங்குந்தப் படையார் சேனைத் தலைவர் தந்து வாயர் காருகர் கைக்கோளர்.[4] It meant the profession of Kaikolars-Senkuntharpadai (army of Sengunthars), Senaithalaivar(commander-in-chief), Thanthuvayar(weaver), Kaarugar(weaver). This clearly proves Kaikolar pursued weaving along with soldiering profession
Senguntha Prabanda Thiratu[5] is a collection of various literary works written about Kaikkolars. It was published by editor Sabapathi Mudaliar in 1926[6]
These literary works contain the following:
Senkunthar pillai tamizh is a collection of songs from palm-leaf manuscripts about Sengunthars. It was published by Ñanappirakacacuvamikal, Tiricirapuram Kovinta Pillai, Ilatcumanacuvami in 18th century in Kanchipuram
The major literary work about Sengunthar was a poetry by Ottakkoothar,a poet of the same caste, known as Eetti ezhupathu[7] in 12th century AD during the reign of Rajaraja Chozha II. This work describes the mythical origin of Sengunthar, expeditions of Sengunthar chieftains and also praises 1008 Kaikolar who gave their heads for the same work to be written by the court poet of chozha[8]
Ezhupezhubathu is a sequel to Eetti ezhubathu written by Ottakkoothar. In this work, he prays Goddess Saraswathi to fix the heads of 1008 Sengunthars to their respective bodies.
Kalipporubathu is a collection of 10 stanzas compiled by Kulothunga Chozha III. These stanzas were written after Ezhupezhubathu in express of joy when the 1008 heads of Kaikolars got attached to their respective ones. These stanzas include the songs who witnessed it in the court of Raja Raja II including himself which was later compiled by his successor Kulothunga Chozha III
Thirukkai vazhakkam describes the good deeds of Sengunthars and their saivite religion principles. It was written by Puhalendi
Sengunthar Silaakkiyar malai was written by Kanchi Virabadhra Desigar which describes the legends and eminent personalities born in Sengunthar community
Other works included in Senguntha Prabanda Thirattu are Sengunthar kulamaatchi, Kaliththurai malai, Senguntha Velavar thirukkai vazhakku anthathi, Senguntha vinayaga puranam, Sengunthar Verpathigam, Sengunthar Marabu Vilakkam and Senaithalaivar Marabu Vilakka suravali
Kaikkolar were Chieftains and Commander-in-chiefs of Later chozhas. Kaikkolar Commander-in-chiefs were known as Samanta Senapathigal[9] or Senaithalaivar.[10][11][12] The Chieftains of Sengunthar caste were mentioned in works such as Vallaan kaviyam, Vira Narayana Vijayam[13] and Eeti ezhubathu. They were Suban, Chieftain of Thiruchendur, Padaimaruthan, Chieftain of Thiruvidaimarudur, Gomathi, Chieftain of Pazhuvur, Kachithaniyan, Chieftain of kachi(kanchipuram), Otriyuran, Chieftain of Thiruvotriyur, Kalanthaiyarasan, Chieftain of Ponvilaintha kalathur, Putridamkondaan, Chieftain of Thiruvarur, Kolanthagan, Chieftain of Kodunkundram, Puliyur palli kondaan, Chieftain of Chidambaram, Pinavan, Chieftain of Kadambur, Kandiyuran, Chieftain of Thiru kandiyur, Mudhukundra Maniyan, Chieftain of Virudhachalam, Thanjai Vemban, Chieftain of Thiruvaiyaru and chief minister under Parantaka I's reign. Pazhuvur Narayanan and Pazhuvur Veeran, twin-sons of Pazhuvur Chieftain, were the famous Commander-in-chiefs mentioned in the above works.
Sengunthars who were initially weavers were militarised during the chozha empire and formed a major part of the chozha army from 8th century to 13th century. There were no Sengunthar army before or after the chozha empire. Sengunthar army was known as Therinja kaikolar padai (Terinja means well known in Tamil and Padai means Battalion). Some of the regiments were further divided into Ilaya Samakkattu and Mutha Samakkattu
Some of the well known Kaikola Battalions were:
Smarakesarit-terinja-Kaikkolar and Vikramasingat-terinja-Kaikkolar derived their names from possible titles of Parantaka[15][16][17][18] Udaiyar-Gandaradittatterinja-Kaikkolar[8] must have been the name of a regiment called after king Gandaraditya, the father of Uttama-chozha.[19][20] Singalantaka-terinda-Kaikkolar (a regiment named after Singalantaka i.e. Parntaka I)[21][22] Danatonga-terinja-Kaikkola (regiment or group). The early writing of the record and the surname Danatunga of Paranataka I suggests its assignment to his reign.[23][24][25] Muttavalperra seems to indicate some special honour or rank conferred on the regiment by the king.[26][27][28][29][30][31][32][33][34]
Sengunthars were also soldiers in the regiment of Paluvettaraiyar and were involved in the invasion of Sri Lanka by Cholas in the 10th century.[35][36]
Sengunthar soldiers had practiced the tradition of Navakandam. This act involved cutting any of the nine parts of the human body such as arms, legs and even the neck. This was usually done after taking an oath to death in service of a chieftain. Nava Kandam sculpture is found widely all over Kongu Nadu and at Tharamangalam Kailasanathar kovil
Saavaankal or Nadukal was a rock fixed in place of warrior who sacrificed his life by slicing his neck. The name and specialities of the warrior would be written along with his portrait in this Saavaankal. In Thenkarai Moolanatha sami temple in Madurai, a Saavaankal depicting the act of a Kaikkolan warrior holding his hair with his left hand and slicing his neck with his right dated 14th century is said to be annually worshipped by Kaikolar
In Journal of the Bombay Historical Society,[37] the authors state that in the army of Medieval and Later chozhas, many commanders and captains were drawn from the ranks of Sengunthar. Further records of exploits of Sengunthar army in Ceylon, Bengal, Burma and Indonesia were recorded in temple inscriptions.[38][39]
According to Carla M. Sinopoli in the book The Political Economy of Craft Production: Crafting Empire in South India,[40] evidence for Kaikkola armies appear from the chozha period.[39] They describe that Sengunthars were both weavers and merchants and maintained armies to guard their regional trading ventures. Throughout the chozha period, trading and military activities of Sengunthar are predominant. Sengunthar were members of the Ayyavole 500 regional trading corporation.[39] Sengunthars were referred to as the members of the chozha emperor's royal bodyguards.
After 13th century Sengunthars had become associated with weaving completely.[38][39][41] According to Science and Empire: Essays in Indian Context, by Deepak Kumar, the Sengunthar weavers very often figure in the capacity of kudi, i.e. tenant-cultivators and also holders of kaniyachi, that is hereditary possession over the land.[41][42] During the period of Sadasiva raya, the sthanathar of the Brahmapuriswara temple made an agreement that they would cultivate certain lands of the Kaikkolar regiment.[38][42][43]
According to India Before Europe by Catherine Ella Blanshard Asher, Cynthia Talbot, Sengunthas attained positions of responsibility at the two major Vaishnavite temples of Srirangam and Tirupati. In Tirupati, they were in charge of distributing the consecrated food offerings to the worshippers. [44]
In the book The Political Economy of Commerce: Southern India, 1500–1650, author Sanjay Subrahmanyam states that many Senguntha families were rich enough to contribute both land and gold to temples. [38][41][45]
According to Ruth Barnes in Textiles in Indian Ocean Societies, in AD 1418 in Tiruvannamalai, Sengunthars were given the right to blow the conch, ride palanquins and elephants and wave the temple fly whisk.[39][46] They also built some temples[47]
As part of their association with the merchant group Ayyavole 500, Sengunthars were responsible for transporting goods manufactured from one area to another in ancient India. Like other merchant groups this led to their settling down in various areas all the way north from the Vindhya Mountains i.e. Godavari district to the south in Sri Lanka. Similarly they settled in all the major ports such as Cochin, Mangalore and Malabar areas. This is shown by the fact that Sengunthars were noted for their handling of export goods in Malabar[48]
Sengunthars looked on themselves as having a particular responsibility to Tamil as a language and used it as a cultural tool to spread Tamil beyond the traditional boundaries of that language. They had seen themselves as performing a kind of sacred cultural role in reciting the Tamil Ramayanam.
The Culture and Customs of the Sengunthars is similar to most tamilians. However there are differences in customs between the various divisions of Sengunthar. The significant difference being that some divisions are more kootam conservative than other Sengunthar groups when it comes to marriage partners.
There is a diverse culture and customs among Sengunthar. Sengunthar follow the local custom and culture of the region where they live. While some Sengunthar groups follow the kootam culture, some groups do not follow kootam culture for marriage. Some intermarry with Akamudayar/Vellala(Mudaliar)
Legend[50] says Lord Siva was enraged against the giants who harassed the people of the earth and sent forth six sparks of fire from his eyes. His wife, Parvati, was frightened, and retired to her chamber and in so doing, dropped nine beads from her anklets. Siva converted the beads into as many females, to each of whom was born a hero with full-grown moustaches and a dagger. These nine heroes, namely Viravagu, Virakesari, Viramahendrar, Viramaheshwar, Virapurandharar, Viraraakkathar, Viramaarthandar, Viraraanthakar and Veerathirar with Lord Subrahmanya at their head, marched in command of a large force, and destroyed the demons. Kaikolar claim to be the descendants of these warriors. After killing the demon, the warriors were told by Siva that they adopt a profession, which would not involve the destruction or injury of any living creature and weaving being such a profession, they were trained in it. Chithira valli,[51] daughter of Virabahu, one of the above commanders was married to Musukunthan and gave birth to Angi Vanman. His descendants were claimed as first generation of Sengunthars. The above legend was also depicted by Adhi Saiva saint Kachiappa Sivachariyar of Kanchipuram around 14th to 15th century AD[52] in his masterpiece Kanthapuranam.[53] kaikolans trace their origin to maravans of Chola Nadu who are none other than kalabhras. they attained the title of mudaliar owing to the sanskritization of society and called themselves agamudaiyars and mudaliars moving to Thondai nadu
Tharagan, Banugopan, Surapadman were the demons killed by legendary Sengunthars according to Eeti ezhubathu and kanthapuranam
The Sura Samharam festival is a ritual tradition practised a long time ago by the Sengunthars.[54] At the Sura Samhara festival, they dress up as the lieutenants of Lord Karthikeya and enact the killing of the demon Narakasura.[54] Viravagu Utsavam is a festival associated with 14 naattu Sengunthar in the holy town of Tiruchendur and other abodes of Lord Muruga
Ayiramkaliyamman Temple is located in Thirumalairayan Pattinam near Karaikal. It is said that a pious Sengunthar had a dream to collect a Goddess Amman in a silver box floating in sea. The next day himself along with his friends had gone to the sea-shore and in accordance with the dream found the box. It contained the image of Goddess Amman with an inscription on a palm leaf to indicate that this deity had to be worshipped with 1000 items daily. But since that could not happen daily, people conduct pooja with 1000 items once in 5 years. The idol is dismantled part by part and kept back in the box to be opened after another 5 years only.
Once in ten years the Kaikolars in numbers flock to Aragalur for the Padaikalam festival.[56][57]
The hoisting ceremony at Nallur Kandaswamy temple commences with the flag being brought out from the Vairavar temple at Kontraladi, a decorated area for worshippers. It is customary for the Sengunthars to bring out and carry the flag as the ceremony of Suren Battle
The day of the flag ceremony finds the houses of Sengunthars beautifully decorated curtains with the picture of rooster, the legendary vehicle of Lord Muruga hang in their houses.
Sengunthar Shaivite priests are vegetarian, wear the sacred thread, and shave their foreheads in the Brahmanic fashion. Both alcoholic and sexual abstinence are valued, as is control of the passions. But when they are concerned with the sacred locus of the interior, meat eating, blood sacrifice, spirit possession, and the worship of small gods are all prominent. Sengunthars thus follow both a priestly model and a Dravidian tradition.
Sengunthars are predominantly Shaivites, with some clans being Veerashaivite. They possess a Clan God as most of the castes in Tamil Nadu. Mostly, it is some form of Goddess Amman. Only a minority of Sengunthar are Vaishnavites. Some have embraced Christianity.
Historically there were 4 thisai nadus, which in turn was divided into 17 kilai nadus, exclusive of thisai nadus, totally making 72 nadus in the Sengunthar. The thisai nadus were
Each of the seventy-two nadus is sub-divided into kilai graamams (branch villages), perur (big town) and sitrur (little town). In Tamil literary works relating to the Sengunthar caste, Kanchipuram is said to be the mahanaadu, and those belonging thereto are spoken of as the nineteen hundred, who are entitled to respect from other Kaikolars. All these Nadus have now disappeared by time.
Now Nadu structure is being replaced by Koottam structure though some sections of Kaikolar do not have it. Koottam defines birth from a single male ancestor. Koottam is transferred patrilineally i.e., via the father of a person. Hence people belonging to the same koottam are considered as brothers and sisters. Some of the Koottams are mentioned below.
| Kootam Name | Region | God | Goddess | Temple Location |
|---|---|---|---|---|
| Adhiyamaan | Thiruvallur district, Chittoor district of Andhra Pradesh | Subramaniya Swamy | Nanthali Amman | Thiruttani |
| Vellaathuraar | Thiruvallur district | Vellaathur | ||
| Kulasanan | Vellore district, Thiruvallur district | Ellaiamman | Thondaiman Nadu | |
| Yeachaan | Pallipattu taluk of Tiruvallur district | Anneamman | Iyyampetti, near Kaveripakkam |
| Arasan | Alingiyam, Kurumanthur, Erode district | Palani Murugan | Angala Parameswari Amman | Sokkanur |
|---|---|---|---|---|
| Kaanchan | Karamadai, Tirupur | Angaala Amman | Coimbatore | |
| ChinnanChetty | Erode District | Palani Murugan | Selliyayi Amman | |
| KulandaiChetty | Kavindapadi, Erode District | Palani Murugan | Kanchipuram Kamatchi Amman | |
| Veerabahu | ||||
| Kanoorar | ||||
| Kariyoorar | ||||
| Ukayanoorar | ||||
| Sevoorar | RamPalayam Kaali Amman | RamPalayam, Tirupur Dt.(Tirupur-Dharapuram rd). | ||
| Pulikutti | ||||
| Annathana chozhan | Naduvacheri, Avinashi, Coimbatore district | Chennimalai murugan | Sivalapuri Amman | Naduvacheri, Avinashi, Coimbatore Dt |
| Sellangu udaiyar(pugazhurar) | Tirupur district | Angalaamman | Palladam | |
| Karumanda Vathiayar | ||||
| 24 Nadu Pattakarar | ||||
| Pasiyoorar | ||||
| Poonduraiyar | Poondurai, Kangeyam, arachaloore,chennimalai,Erode dt | Angalaamman | ||
| Karuvalooran | Naduvacheri, Avinashi, Coimbatore Dt | Sivalapuri Amman | ||
| Gunnathroorar | paghutham palayam,sathyamangalam,erode Dt | kulavilakkamman | ||
| Sooriya Mudhali | Erode Dt | Pon Parappi Amman | ||
| Thadi Komban | Erode Dt | Nalla Pulli Amman | ||
| Pongaloorar | Coimbatore Dt | Neelakandeeswari Amman | ||
| kangeyan | kangeyam,Erode Dt,Tongutipalayam,coimbatore Dt | Angalaamman | ||
| Vazhthu Mudhali | Erode Dt | |||
| Ulagappan | ulagappan, Sivagiri, Erode | Angala Parameswari | kariyampatty,near palani, Dindigul distict | | |
| Samaya Mudhali | Erode Dt | |||
| Kambarisi | Erode Dt | |||
| Ondi Vagaiyarar | Namakkal district | Periyandichi Amman | ||
| Semmarar | Tirupur district |
| Kailasa / Namasivaya | Oddanchatram Dindigul Dt | Sangili Karuppanna Swamy, Muthunaickenpatti, Oddanchatram Taluk / Ariyur Chellandi Amman,K.Paramathi, Karur district | ||
|---|---|---|---|---|
| 16 Naattu Sengunthar | Thoothukudi, Thiruchendur | Thiruchendur Murugan | Vandimalaichiyamman |
Sengunthars live throughout all the districts of Tamil Nadu and union territory of Pondicherry. Though they are prevalent throughout the state, they form a significant population in the following districts of Tamil Nadu
They are prevalent in the below districts of Andhra Pradesh
The community is found in the following districts of Kerala.
In Karnataka, their presence is in Bangalore Urban district
Sengunthars had also migrated to other states of India such as Gujarat as Textile Merchants.In Ahmedabad district, there a considerable number of them.
Sengunthars are a part of Tamil South African population living in KwaZulu-Natal region of south Africa.