1

Chambathil

HISTORICAL TRADITIONS
OF
VELLAMKOORE GOTHRA
THARAVADS

-PROF. KENATH LAKSHMI

PADMANABHAN
( TRANSLATION OF ER.
POOKOTE NATARAJAN’S
“VELLAMKOORE GOTHRA
THARAVADKALUDE
CHARITHRA SMRITHIKAL)

Chengathe
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PROF. KENATH LAKSHMI PADMANABHAN

Translator
Prof. Lakshmi Padmanabhan aka Santhanalakshmi Born in Chennai. Grew up in Palakkad
Mother – Kenath Sarada Kunji Amma
Father – Puliankalath Parameswara Mannadiar

Elder Siblings - Mrs. Anandavalli Vijayaraghavan, Ramachandra Menon and Vasudeva menon

Post Graduate in English literature from Govt. Victoria College, Palakkad

Worked in Mercy College, Palakkad; Sri Avinashlingam, Coimbatore;
Providence Women’s College Calicut till 1980 when she got married to Padmanabhan Mampalli and shifted to Mumbai.
She continued her engagement with education and the media. Along with regular teaching in LV and MV College,
Andheri (East), she was also associated as visiting faculty at the University of Mumbai, SNDT University, ICFAI University
and a few other colleges. She has presented scholarly papers at literary seminars hosted by the University of Mumbai
and other institutions. She has also been a freelance columnist, feature writer and reviewer of books and films,
published in reputed publications like The Times of India, The Illustrated Weekly, Eve’s weekly etc.Her speeches were
broadcast by AIR, Mumbai under the Yuva vani programme.

She lost her husband in 2014. In his memory she produced the Malayalam Musical movie, “Kamboji” which won 4 State
awards - Best Music Director M.Jayachandran, Best Lyric -O.N.V.Kurup, Best Singer K.S.Chitra and Best
Choreographer Vineeth Radhakrishnan. Female lead, Lakshmi Gopalaswamy won the Critic’s award and K.S. Chitra
again won the Filmfare Award for Best Singer (Malayalam). She is indebted to Kenath Jayashankar Menon (her
nephew) and his friend, Director Vinod Mankara for this dream fulfilment. Kamboji will go down in the history of films
as the screen story that reverberates with the swan song of the legendary poet O. N. V.Kurup.
Email ID – lexmipapan@gmail.com
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Er. POOKOTE NATARAJAN

Author
Born in 1940 at Kalappetty, Palakkad District.
Mother – Pookote Kalyanikutty Amma
Father – Eravamannattil Govindanunny Mannadiar
Degree in Civil Engineering from Kerala University(College of Engineering, Truvandrum-1962 Batch)
Served in various capacities at Idukki, Bhutan’s Chukha Hydro Electric Projects, Vishakapatinam Steel Project, Koraput
Rayagada Rail Line, Konkan Railway Projects.
Recipient of the Best Efficiency Medal for his work in the Konkan Railway, in the year 1995.
Wife – Parakkat Malini
Daughter- Anuradha Srinivas (Chennai)
Son in Law – Capt. (Marine) Gopal Srinivas
Son – Pradeep Natarajan (IDFC FIRST Bank, Mumbai)
Daughter in Law – Ar. Deepa Pradeep
Grandchildren – Malvika Menon (Australia)
Aadi Menon
Dhruv Menon
Younger Siblings – Rukmini Bhai, Vasanta, Valsala, Mohanan, Sathasivan Unni, Radhakrishnan, Ragini
Email ID – natarajanpookote@gmail.com
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ACKNOWLEDGEMENTS

Prof. Kenath Lakshmipadmanabhan and Er. Pookote Natarajan express their gratitude to the following people for the
completion of this dissertation.

Sainath Menon Padaath

Puliyankalath Sivakumar
Puliyankalath Sree Kumar
Puliyankalath Saneesh Prakash

Shanthi Pathathil
Kongote Vinod
Sudhir Chandran Parakkat
Malvika Menon Parakkat
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INTRODUCTION

This dissertation is prepared with the intention of circulation among members of the Tharavads, relatives and friends.
Most of it has been copied from historical works, essays, Chronicles and legal documents of various periods. The
footnotes that are seen in proper historical essays have been avoided. Some references however have been given in
context where they are absolutely necessary.

On the basis of the information from the pages of history the Vellamkoore's divine institutions have been analyzed as
places of worship and also as historical monuments

The list of reference books and publications is given.

“Without evidence a historian cannot write history. He can write philosophy of history” said (wrote) Dr. K.N. Panikar.

How far the maxim is applicable here is for the appreciative reader to decide.

THE THARAVADS

The Tharavads are primarily from six Gothras of this four have Sagothras and two are without. They are given in the
Malayalam alphabetical order below:

1. A. Ankarathe – Nalleppilly
B. Chambathil – Chittur
C. Chondathe-Nalleppilly
D. Vadasseri – Pathusseri

2. A. Eravamannatil – Kalappetty
B. Kumaranchidayathe – Kuzhalmannam
C. Kondisseri – Kudallur
D. Puliyankalathe – Thenkurissi

3. A. Elayate– Pallanchathanur
B. Kavasamannatil alias Kandam Kandathil – Pallanchathanur
(Their special privileges (Oorayama) in the Kannukottukavu shows that they were the rulers of the Pirayiri
Desam. (Hamlet)
C. Pattathil– Mathur
D. Kenathe – Vengody
E. Mannattill – Kannadi

4. A. Chengathe-Mathur
B. Karasseri alias Nanathe-Kolavanmokke
C. Nanjathe- Pallassana
D. Panikkathe- Kollengode
E. Paravathe- Thenkurissi

WITHOUT SAGOTHRAS
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5. Naduvathe- Kuthanur
6. Pookote – Vithanassery.

There was a total of twenty Tharavads. Of these, Ankarathe, Chondathe, Karasseri and Kondisseri are extinct. The
present pedigree of Ankarathe are the progeny of Narikkottu Krishnan Menon (1800-1855) and his wife Pariyaaram
Veetil Chimmu Amma.

The descendants of Puthumana Panicker who was the General of the Chaver Pada (suicide squad) of Valluvakkonathiri
who took part in the Mamankam at Thiruanavaya live in Chondathe now.

The Tharavads that have survived to this day and are in fine form kicking are 16. They are Sthani Nairs.i.e. Nairs with
Titles, occupying a high status in the society.

The Titles are the following:

Women:

1. Amma – Pattathil, Chengathe, Paravathe, Pookote

2. Kunjiamma – Elayate, Kenathe
3. Mannadissiyar – Chambathil, Vatasseri, Mannattil
4. Maruvalamma-all others
All the titles are of high-born women.

Maruvalamma is a meaningful term related to the lifestyle of women in older times. On page 929 of the 9th edition
of DC Books Malayalam English dictionary, the meaning of “Maruvuka” is given as ‘reside or live or exist’ Maruvu –
Ul – Amma means the Amma or woman who remains inside. The title is equivalent to Antharjanam, Kettilamma,
Kovilamma.

Men:

1. Achan – Kumaranchidayathe, Naduvathe

2. Menon – Elayate, Kenathe
3. Mannadiar – all others

THE ORIGINS

The above mentioned Tharavadu folks are the descendants of the Mandradiars of the Cheran times who ruled over
kongunadu which lay close to Palakkad. It has been believed by generations of Vellamkoore Gothrams that when
Kerala was part of the Tamil kingdom (Tamil Nadu) the Mandradiars, mainly from Kankayam and Karur, were the
people who came along with Cheran, gave shape to units of governance like Thara, Desam and Nadu and took over
responsibilities of rulership in the eastern parts of Palakkad.

KONGUNADU

Kongunadu consisted of Coimbatore, Periyar districts, certain parts of Dharmapuri, Omalloor, Thiruchenkod, Salem,
Namakkal, Taluks of Salem district, Pazhani and Dindigul Taluks of Dindigul district. It was a very important Nadu
(kingdom) in the history of the Tamil people. Coins of the 1st Century AD of the period of Roman emperors Augustus
and Tiberius have been found in plenty from the Karur – Coimbatore zone which shows that even before the start of
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the Christian era a kingdom and an organized system of governance had flourished here. Plenty of proof has been
obtained to prove that Karur was the capital of the Cheras. A very important piece of evidence is provided by the
stone inscriptions on the Arnad mountain in Pugalur which is twelve kilometers away from Karur. These belong to
the first century AD.

The history of Kongunadu which continued as an integral part of the Chera kingdom is a highly note-worthy chapter
of Kerala history. Kongar gana were the last to establish authority in Kongunadu. The kingdom got its name from
them.

KONGAR

The people who were referred to as ‘Gangan’, and ‘Kongan ‘were the Magathis from the banks of the Ganga who
had settled in Karnataka which had been a part of the Maurya Empire from the 3rd century BC onwards. They were
hardworking and also followers of Jainism. Their language was half Magadhi. ‘Ganga and Kongu’ are used
synonymously by Logan. He also opines that the Mysore kings were Kongu kings.

The agricultural section of the kongus became the village heads. In Karnataka they were called Gramakutan. It
became Grama- Mundan in the Kongu territory. In Tamil it was known as Gounder and Kounder. It was the Gounders
who migrated to the Chera kingdom who later sowed the seeds of the feudal system in the Kaveri delta and Kerala.

KONGU FARMERS

In the beginning, farmers were known as Uzhavar in Tamil. Later they got divided into Vellalar and Kaaralar. ‘Vellam’
means flood in Tamil and ‘Aaluka’ means Control. Those who control the Vellam (flood) are the Vellalar, those who
pioneered the style of cultivation on land that is converted into paddy fields through irrigation. ’Kaaralar’ were small
scale folks who farmed on plots of land. In Kerala these were mainly the tenants of Brahmin owners and temple
owned lands. (Brahmaswam and Devaswam)

Agriculture was the main pillar of the economy. Most of the land was owned by the Vellalar, who were first rate
cultivators and had a very high status in the society. The wealthy among them did not plough the field themselves.
They hired labour to do all the related work. Besides being the owners of land (Zamindars) they also held high
official positions in civil administration. They were known as Velirukal (rulers of small countries), from this Velir
section rose the ruling class which claims the Chera traditions for themselves. The Velirs entered into marital
alliances with the kings. The first system of regional administration in Tamil Nadu was born in Kongunadu.

In course of time we see the Velirs becoming dominant in the running of temples. In North India, the landowners,
despite their efforts to include themselves into the Kshatriya caste, had to continue as Vaisyas. In south India even
the Velirs and Vellalars remained as Sudras. As the Kshatriya caste was totally absent in Tamil Nadu there was no
need for them to aspire to a higher social status. Not only that the power they acquired through the Mandrams
known as “Oorukuttangal’ was an effective hurdle to Brahmin dominance. All the saintly Aalwars in Tamil Nadu were
Sudras. The Brahmins used to revere them as saints. While the highest authority in many Shiva temples was a Sudra,
the Brahmins were merely the daily wage-earning pujaris. Gradually the Brahmins managed to acquire a high
position in society by becoming priests and teachers to the ruling class.

KONGU VELLALAR
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The farmers and landlords of Kongunadu in course of time became a separate category called Kongu Vellalar. It was
mainly their social cohesion based on Gothram (Kuam/ Koottam/Clan) that differentiated them from the others. A
gothram is an unbroken racial chain springing from one individual. Members of Sagothras connected through blood
relationship (blood lines) – Pankalimurai – are not allowed to enter into marital relationships. The male and female
members herein are brothers and sisters.

Cheran Gothram is one of the sixty-four primary Kongu Vellala Gothras. Uthiyan Cheralathan of this Gothram is the
founder of the Chera Dynasty. Dr. Gopinathan points out that the Cheras who had varied gothras were an ancient
Velir tradition who became rulers of those times after defeating the other Velirs. ‘Pathitrupathu’ a work of Sangam
period (BC 300-AD300) mentions the social life of the Chera kings. These were rulers by virtue of their seniority from
the Sagothras of the Cheras.

This was known as the Moopukoothu Vazhcha (Rule by right of seniority)

The kingdom of the Aadi cheras or Sanga Kaala Cheras (Cheras of the Sangam period) included the Coimbatore,
Erode, Salem, Karur and Dharampuri districts of Tamil Nadu. The founder of the Chera dynasty, Uthiyan Cheralathan
had extended his kingdom from the East to the West Coast, himself. The Pugalur inscriptions that give information
on the first stage of the kingdom have recorded the names of three kings. In course of time, the territory (region)
that included Kongunadu and the modern Kerala came to be known as the Chera kingdom. Keralam is a version of
Cheralam which means the land of the Cheras.

MANDRADIAR (MANRADIAR)

Mandradiars were Kongu Velirs. The legislative body referred to as Mandram (Manram) from the Sangam times
onwards was the nucleus of social life. The Thirukkural describes the Mandram as the representative body which
could voice opinions and take decisions on all matters of governance. The Mandram was the first centre of
authority. The eminent one among the landlords (Janmis) was the Udayor of the centre of authority, the Mandram –
Mandram Udayor, Mandradiar. Mandradiars were the Chittarachar (governors) and Kurunila Mannar (chieftains) of
the Cheras.

It has been pointed out already that the Chera dynasty was founded by Cheragothra (the Chera Clan) which was one
of the sixty-four primary Kongu vellala gothras. Of the rest, five Clans (gothras) have the Mandradiar title.

The Payiran Clan – Nalla Senapathi (Sakkarai) Mandradiar, Palayakkotte pattakkarar

The Kannan Clan – Mummudi Mandradiar who ruled over the Kilithoolai region with Kiloor as the headquarters.
Now it is Aaravikurichi in Karur

The Kuyilan Clan – Deva Mandradiar

The Othalan Clan – Kollu Sena Mandradiar

The Porulanthe Clan – Katayur Pattakkaran, Kankaya Mandradiar

There are gothras (clan) with names of Vellamkoore Tharavads.

Examples:

Chambattil – Chemban, Chembuttan

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Puliyankalath – Paaliyam Kulam

Pookote – Poochathe

(In Dravidian languages, ‘Cha’ would change into ‘ka’)

Kenathe – Kannanthe- There are indications that they were there in Palakkad from the Sangam period onwards.
They are the Sagothra of the Kannan clan of the Mummudi Mandradiars. Some of the other titles of the Kongu
chieftains like Magadharajan, Vaishali Rajan, Kankayar, Kalingarajan etc. are, as indicated earlier, from their
Magadha connections

The Vellamkoore Gothra houses (Tharavads) were founded by the descendants of the 5 Mandradiars mentioned
above and those whose gothras (clans) have similar names as the Tharavads. Right from the times of the first Chera,
the Mandradiars were the contemporary rulers of Kongunadu and the eastern parts of Palakkad.

MIGRATION

The thirty-two kilometers wide, open plains of Palakkad acted as the gateway to the western part of the Chera
Kingdom. Though there were several passes in the Sahya mountain ranges, the ups and downs made it difficult for
people to use them. There is geographical and linguistic evidence leading to the conclusion that in South India
human habitation started first in the eastern part of the Sahya mountain ranges and later spread to the western
part.

Those who lived on the eastern side of the Ghats must have been the people who, on the basis of the lay of the land,
started calling the eastern part Keezh Dikku the lower part (side) and the western part, Mekku or Mel Dikku. The
same name these original people gave to the Ghats i.e. Western Ghats continued to be used by all. Thus, Sahyadri
came to be called ‘Western Ghats’ though it is on the eastern part of Kerala.

Human habitation was totally absent in Kerala. It was all dense forest. With the expansion of the Chera Kingdom
these regions became suitable for human habitation. The descendants of the Mandradiars and the Sagothras
mentioned entered the Palakkad region along with the Sangakala Cheras and played the leadership role in making it
suitable for human habitation.

The royal road (highway) to Mahodayapuram, the capital of Chera the second (AD. 800 -1124) runs across Karur,
Pollachi, Kollangode, Pazhayannur, Desamangalam, Kondayur and Thriprayar. Cheraapuram and Cheraamangalam
are located in the vicinity of this road. It is noteworthy that Panikathe, Nanjathe, Kondissery and Pookote Tharavads
lie close to this road.

MANDRADIAR – MANNADIAR

The Mantradiars were the rulers of around 20 hamlets in the eastern region of Palakkad. The temple chronicles
indicate that the Pookote Mandradiar, had apart from Vithanassery, the charge of Vallenghi and Nemmara where
they had Oorayma (rights to rituals) at Nellikulangara kavu of Vallengij and Vettakkorumakan Kavu of Nemmara.

These Mandradiar Tharavads are known as Vellamkoore Gothra Tharavads which point to their Kongunadu
connection.
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Mannadiar is the Malayalam word for Mandradiar. Mandram is Mannam or Manne (common place) in Malayalam.
Both are ‘rulers’ who made Cheran’s mother goddess Kottavai their family deity. Kali and Durga in the machakam
(the sanctorum in the Tharavad) are Kottava. Strong family bonds based on gothra rules do not allow marriages
between individuals of Sagothras. Male and female members are brothers and sisters. It is known as Pankali Murai
in Tamil. Both follow it even now.

Both followed the law of (code or system) primogeniture (Moopukootuvazhela). In Tamil Nadu, the Mandradiars
conduct marriage rituals without a Brahmin priest presiding over them. The eldest member of the family is the one
who performs the wedding rituals. The Mannadiars of Vellankoore Gothram follow the same practice.

OTHER TAMIL CONNECTIONS

Chitur native, Tamil scholar Dr. Chellam Govindan points out that Kalappetty can be linked to Kalavarpetti in the
northern part of Dindigul district of Kongunadu.

V.V.K. Vaalath thinks that the birthplace of Kudallur the Sangam poet, is Kudallur near Pallavoor. It is noteworthy
that Kudallur is the headquarters of the Kondissery Tharavadu and is situated in the close neighborhood of
Vithanassery.

In the Hindu of 19th August 2017 Pradeep Chakravarthy has recorded his visit to the all wood granaries with exotic
locks owned by the Kongu Velir Samathur Zamindar who has the little ‘Vanavarayar’, near Pollachi. He also points
out that these granaries are mentioned in the works of the Sangam period. Such granaries were known as
Pathayapura in the Vellamkoore Tharavads. That the Paravathe Tharavad has retained their Pathayapura is truly
commendable.

To the Southwestern part of Karur district is Mananaadu from which is derived Mannattil, Eravamannattil,
Kavassamannattil. Erava of Eravamannattil is a word pointing to the Chera connection. ‘Karasseri’ is from Karacheri
near Coimbatore.

The master (owner) of Vadamalacheri is Vadasseri Mandradiar (“Vadamalacherikke Udayavar Vadacheri Mandradiar
“) This was a saying when Palakkad was part of Tamil Nadu. It shows that the title of Vellankoore was Mandradiars.

The similarity between the place names of Kongunadu and the Vellankoor Gothra Tharavad related places are quite
striking.

Kongu nadu’s Chembarad is Chambathil. In Tamil Kongu means Thenu (Honey). So Kongukurichi is Thenkurissi.

Certain land and properties near Dindigul District were known as Mathur Palaayapethu – from that comes Mathur.
Vadakarai palayapethu is Vadasseri. Cheran’s emblem, the Bow is marked on the pillar of the outside, two-side
unwalled elevated floor in Puliankalath Tharavad. (Purathalam)

In ‘Kottukkulangara Kavu where Mannatil has ritual rights (oorayma) the word ‘Kotta’’ indicates Chera’s deity
Kottava. In Kottu Kotta alias Pattathil there is Kottava again. The word kotha in Pookothe (pookote) is a Chera title.
The successors of Uthiyan Chetralathan, the founder of the Chera dynasty are called ‘Kotha’.

The pond attached to Vettakkorumakan Kavu of Nenmara where Pookote tharavad has ritual rights is known by the
name of ‘Kothakuam’. It is already indicated that Kotha is a Chera title.
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Gooseberry (Nelli) is a tree sacred to Kottava. Nellikkulangara Bhagavathi Kavu where Pookote has ritual rights
(Oorayma) points to this Chera connections. In Nenmara, Pookote is named as Nannatte. Nannan is a Kongu Velir
Gothra (Clan). It is also a Chera title.

Puliankalath is another version of Paliankulath. Pali was also there in the language of the Magadhis who were the
ancestors of the Kongus

In the beginning the Vellamkoore Tharavads followed the Ekabhoga system. (The wealth of the Sagothra Tharavads
will be under single governance). In the list of Tharavads, Eravamannatil at serial no.2 was known by their name,
82000 Para Janmies (Zammindars who had 82000 para paddy as rentals.)

In the course of time, they shifted to the seniority system of the Cheras. Though the eldest member of the Tharavad
took upon himself the responsibility of the governance of the region, the chief ruler in general matters was the
eldest member of the cluster (of the Sagothras)

Most of the land in the eastern parts of Palakkad belonged to these people. They allotted land to the different
categories of workers bestowing tenancy on them. They also arranged separate areas of residency (Thara) for the
different communities. Collecting rain water in small ponds, bigger ponds and deep rectangle wells, they prepared
the land for cultivation of paddy. They had played a decisive role in providing proper infrastructure for the people of
the hamlet (desam) They built places of worship for the different communities in their own areas (Tharas) and
managed them. They started organizing festivals associated with the temples. They encouraged the ritual arts right
from the beginning.

They allotted land under the sections of Brahmaswam (property of the Brahmins) and Devaswam (property of the
Gods). In Kalappetty, Para and Palani free board and lodging (choultry) provided to travellers by Eravamannatil,
Elayate and Vadasseri respectively.

OF THE GODS

The mother goddess dwells inside the Sanctum sanctorum (Machakam) of the Tharavad. Prof. Sreedharan Nair
states that Durga, Kali and Bhagavathi are the Hindu versions of Kottava, the Dravidian goddess of the Cheras. In
most tharavads there are no idols of the goddess. She is an imagined presence only. Instead, the holy seat (Peetam)
sacred sword (Pallivaal), Anklets and casket of holy ash are found. These are connected to the temple where the
Tharavad has ritual rights (Oorayma). An idol of Mariamma is found in Eravamannatil’s Machakam. A pestle, a
serpent and a seat (low stool) made of black granite are found in Pookote Tharavad. These are said to have been
installed in the name of a belief related to the invasion of the Mysore army. The Mysore army, in response to an
appeal from the ruler of Palakkad had retrieved Pallavur and Kudallur regions from the Zamorin, set up camps there
and decided to cross the river next morning and capture Vithanassery. The people of the region on getting wind of
this, assembled in the Pookote tharavad, the Tharavattilamma (eldest female member of the Tharavad) lifted a
pestle that came in handy and beating her breast, made a fervent appeal to Lord Ayyappa and the Serpent Goddess
to save Vithanassery (Ayyappa! Naganni! Protect us!) The entire village joined in that prayer. As if in answer, many
among the crowd that had gathered felt a figure emerging from the Machakam and walking out. Next day morning,
the news spread that the Mysore forces had retreated. In a special ceremony, the idols of Ayyappa (pestle itself) and
Nagakanyaka were installed in the Machakam. The myth apart, the intended assault was called off when it was
brought to the notice of the commander-in-chief that Vithanassery was a part of Kochi and that the Palakkad ruler
had friendly relations with the Kochi ruler. In fact, the action against Vithanassery was thought of in ignorance of the
fact that it belonged to Kochi. The insignia of regional ruler ship, the sword and the shield occupy a special place in
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the Machakam. There is also a Vilakku (lamp) which is known in Travancore area as Maatambi (lord) Vilakku and in
Malabar as Kanyarkali Vilakku.

HOUSES OF WORSHIP

In Kerala, temples were more power centers than places of worship. Governing each region, depended largely on
the temples and the authority over them. The Oorayma (right to rule) some families enjoyed in the temples was an
important position.

Though now under the jurisdiction of the local Tharavads, all these temples must have been built during the period
when the Ekabhoga system prevailed in the case of the Sagothra Tharavads.

List of places of worship under the authority of Vellankoore Gothra Tharavads in Palakkad

1. Durga Devi Kshethram – Chittur – Chamathil Oorayma which was later transferred to Ambat. Now There Is A
Sanctum Sanctorum for Durga Inside the Tharavad Compound.
2. Kooliyaam Kavu – Kalappetty
3. Sree Kurumbakkavu- Kudallur
(Kalapettikkavu)
4. Mahalakshmi Kshetram – Illathupadam- Chithali
5. Mookambika Kshetram – Kalapetty
6. Sree Kurumbakkavu – Kolavan Mokku – Kaarappadam (2,3,4,5,6 Eravamannatil)
7. Manapullikkavu – Palakkad
8. Cherunetturikkavu – Chittilamcheri
9. Shivalathoorappan – Puthusseri
(Mahavishnukshethram)
10. Mariamman Kovil – Vengody – (7,8,9,10 Kenath)
11. Kalikavu – Mathur
12. Puliannur Shiva Kshethram – Mathur (11,12 Mathur Pattathil)
13. Dakshinamoorthi Kshethram – Pallanchathanoor (13 Elayate)
14. Vettakkorumakan Karu – Nemmara
15. Nellikkulangara Kavu – Vallengi
16. Valia Ayyappankavu – Pookote Thara, Vithanassery
17. Kavalasseri Ayyappan Kavu – Kavalappara, Vithanassery
18. Nagakanyaka Goshtam – Pukkotethara, Vithanassery
19. Anchumoorthy Kshetram – Chaandichala, Vithanassery
20. Sree Kurumbakavu – Mullaykkal, Vithanassery (14,15,16,17,18,19,20 Pookote)
21. Palayam Mariammankovil – Kollengode
22. Munikundam, Muneeswaran – Nenmeni, Kollengode
23. Munikundam Mahadevan – Nenmeni, Kollengode
24. Munikundam Muneeswaran – The Idol Installed in The Open Space – Nenmeni Kollengode
25. Perattu Bhagavathikavu – Nenmeni, Kollengode (21,22,23,24,25 – Panikathe)
26. Nadumannam Bhagavathikavu – Kuthanur
27. Dakshinamoorthy Kshethram – Kuthanur
28. Sree Purattiyal Bhagavathikavu – Payiloor (26,27,28 Naduvathe)
29. Kannu Kottu Bhagavathikavu –Pirayiri
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30. Maruthikavu – Pallanchathanur (29, 30, Kandam Kandattil)

31. Kottukkulangara Bhagavathirkavu – Kannadi (Mannattil)
32. Shivakshethram – Puthusseri
33. Parakkulam Shivakshethram – Puthusseri
34. Annapoorneswari Kshethram – Puthusseri
35. Vekkurussi Bhagavathi Kavu – Vadasseri
36. Vekkurussi Bhagavathi Kavu – Puthusseri (32,33,34,35,36 Vadasseri)
37. Mariamman Kovil – Thankurissi (37, Puliankalath)
38. Bhagavathi Kavu- Pallassena (Dilapidated)
39. Do. Do. Do. (38,39 Nanjathe)

ADIMAKKAVUKAL

Adimakkavukal are a third variety of worship apart from the family deity in the Machakam and the idols in the
Ooraymakavu, the idols (Murthis or Vigrahas) in the Adimakkarvukal also have been worshipped for centuries. This
system was followed by the rulers. K.P. Padmanabhan, states that the Kochi, Travancore and Calicut rulers had
enjoyed rights and privileges in the Thiruvilwamala Kshethram

Chambathil And Vadasseri- Chittur Kavu

Kumaran Chidayathe– Panangattiri Perungottu Kavu
Puliyankalath – Thenkurissi Thayankavu
Elayate, Kenathe – Palakkad Kizhakke Yakkara Manapullikavu (Ooraymakavu)
Nanchathe, Pannikkathe– Pallassana Puthankavu
Chengathe – Kandthar Kavu, Kottayi
Paravathe – Kodumbu Puliankavu
Naduvathe-Kuthanur Nadumannam Bhagavathukavu (Ooraymakavu)
Pookote – Thalur Bhasmappetti, Ayiloor Kalari (Narayana Swami)
Pattathil – Thayankavu Thenkurissi, Kottukkulangara Kavu Kannadi
Kandam Kandathil – Kottukulangara Kavu, Kannadi
Mannattil-Kottukkulangara Kavu, Kannadi (Oorayama Kavu)
Eravamannattil-Panangattiri Perungottu Kavu, Ayilur Kalari (Narayanaswamy)

THE MONASTIC/MENDICANT(SRAMANA)RELIGIONS-JAINISM AND BUDDHISM

IN KONGUNADU

Jainism and Buddhism were generally known as the Monastic /Mendicant religions (Sramana). There is plenty of
evidence to show that these religions had gained popularity in Kongunadu. Sangam writings speak of the
founder of the Chera dynasty, Uthiyan Cheralathan giving up his life by positioning himself in the north. (Agam C
55 – page 65-66)
Dr. Adarsh cites M.G.S. Narayana’s view that this act was according to the Sallekhana Vratha of the Jain
philosophy. There were Jains temples in Dharampuri, Aathenkotta, Pasthipuram, Perunthurai, Vijayamangalam,
Methuputhur, Anamalai, Vellode, Thimkallur, Mudikondam, Thirumoorthimalai, Aranathumalai regions. Jain
scholars Bhavanandi and Nannool were born and grew up in the district of Coimbatore. Shivasankaran Nair, says
that it is logical to conclude that Thiruvalluvar, author of Thirukkural and Kappianar who wrote Tholkappium
14

were Jain scholars. Jainism which came to the Kongu kingdom by 2nd century BC had gained great strength by
470 AD.

IN PALAKKAD

There is sufficient evidence to show that Jainism and Buddhism were widely practiced till the medieval period in
Kerala. The entire Malabar area was the centre of the Jain incursion, says Dr. P.K. Gopalakrishnan, author of ‘The
Cultural History of Kerala’. Since the two religions spread simultaneously various conditions are found which
show that the two religions were so mixed that they were seen as one or that one was a branch of the other.
V.V.K Valath opines that the Chandranatha temple of Jainimedu in Palakkad was built in the 5th century AD. In
the Chimbachala temple in Thenkurissi the remains of a Jain Vihara (monastery) have been unearthed. From a
place close to the Chathyargarden in Alathur, idols of Vardhamana Mahaveera and Paraswanatha and from the
vicinity of Karipodu a naked Jain idol also have been discovered. The idol in the Palliyarakkavu of Paruvasseri
near Kannambra is of Jwalamalini, the Yakshi (Enchantress) of Chandraprabha Theerthankara. Outside this
temple there is a Jain idol with three umbrellas. On the Govindamala near kollengode, the feet of a Jain monk
who used to do Thapas on the mountain are inscribed.
Several devotees come from the Pollachi, Udumalpet region to offer pooja (worship) at the feet on the
Thaipooya day. This is a sign of the early Jain connections of the Kongus. Nalvettanaar, the Sangam poet in his
11th song calls the Avalokeethaswara, Pothiyal Munivar.
The word ‘Muniappan” of our times belongs to the Buddha-Jain religions. The Muniappan temples of Palakkad
reveal the same ties. V.V.K. Valath points to the Palakkad district Gazetter, Thiruvanathapuram, 1976 which
traces the roots of the name Palakkad to the historical fact that once upon a time the Jain religion and the
language of the Jains, namely Pali were prevalent in the region which must have been called Palikkad which later
on became Palakkad. One thing is very clear that in ancient times Palakkad had provided sufficient nourishment
for the cultures of Jainism and Buddhism to take root and flourish here.

IN VELLAMKOORE PLACES OF WORSHIP

That the ancestors of Vellamkoores in the Kongu kingdom had been spreading Jainism and Buddhism has
already been pointed out. It is very much in the spirit of that activity that the idols and construction of the
Vellamkoore places of worship had taken place. S. Rajendu cites the opinion of Muttathu Shivaraman, who
states that the famous Manapulli Kavu of Palakkad was a Chaithyam (Buddhist monastery) in olden times.
Sramanapalli is supposed to have become Manappulli. The terms “Palli” and “Pulli” were used for the Sramana
temples in olden times. To quote the lines of M.P. Balagangadharan on page 26th of the In Memorium issue of
the 150th year of the Palakkad Municipal Council, ‘The Trustee of the Temple as per tradition is the Kenath Achan
of Vengody, a member of the Nair community. There are references to the Achans of Kenath in the works of the
Sangam period. They are an ancient farming family of Nedumparayur (Palakkad was known as Nedumprayur
during 10th century). Manapullikavu is the Adimakkavu for the majority of the Brahmin families.”
Many of the Kongu Velir Gothras find a mention in the writings of the Sangam period, says Prof. S. Raju. The
opinion of Raju is relevant here. Dr. Chellan Govindan, the Tamil scholar from Chittur opines that the names
Mookambika, Kshemambika, Hemambika refer to Jain female deities. This shows the ancientness of the famous
Mookambika Temple of Kalappetty. According to him, the goddesses of Jainism and Buddhism were also named
as Paratta Thalachi and Thaarayakshi. The Payiloor Parattiyil Kavu under the control of Naduvathe and the
15

Perattu kavu of Nenmeni under the oorayma of Panikathe are slight derivations in the pronunciation of the
‘Paratta’ in Paratta Thalachi. The idols here are also very ancient.
It was in the environs of the Munikuntam Temple of Panikathe that the executive committee of the Vellamkoore
Gothra Samithi met on 16th December, 2016. Study of the idols of worship here leads to the logical conclusion
that they are Jain idols. It has already been pointed out that Muni is not a Hindu god. Kunam, Koatta and Kuta
are all Jain symbols.
In the open space on the roadside and under the tree, there is an idol here. Above the head there is an Umbrella
and, on its side, a chimpanzee. Valath points out that it was the Jain practice to sculpt figures of monkeys, bulls,
elephants, crocodile and lions and place them alongside the Jain idols of worship. The umbrella is also a Jain
symbol.
The chimpanzee was the special sign of Abhinandanan, the 4th Theerthankara in the table of 24 Jain
Theerthankaras recorded by Dr. K.K.N. Kurup
(Historical studies – page 10)
The idol here, unnoticed by any one, is of a very ancient Jain Muni (monk). The first Theerthankara Rishabandha
belonged to the 1st century BC, according to Dr. S. Radhakrishnan – scholar, and former President of India. So,
the period of the Jain Monk whose idol is seen here is likely to be the 1st century AD.

Next is the idol in the Muneeswaran Kovil. A lotus is seen in the Muni’s right palm. The lotus is the sign of
Padmanabha, the 6th Theerthankara, the hasthapadmam (lotus in the hand). The Jains believed that the lotus
can purify the mind. The historical time of this Muni could be the 2nd century AD.

The Mahadevakshetram comes next. You find a small Nandi (Shiva’s vehicle – the bull) in front and a big Nandi
inside. T.R. Venugopal author of Sambathum Adhikaravum (Wealth and Power) remarks that Nandi was an
object of worship for the Jains and the presence of Nandi in the Vadakkumnatha temple in Thrissur shows the
Jain influence on the temple. Dr. Shashibhushan opines that the Tantric Buddhism or the Mahayana cult that
had a big following in Kerala had accepted the Hindu gods like Shiva and Vishnu. The idol in the
Mahadevakshethram can be logically taken to be a mixture of Jainism and Buddhism. In front of both the
temples very tall granite pillars are placed. These are the signs of Sramana religions of Buddhism and Jainism.
In the vicinity of the Mahadeva temple there is a levelled slab of stone (granite) with feet sculpted on it and a
channel to drain water out. There is also a very large Lotus pond. The feet on the slab indicates the belief that
the lotus feet of the Jain deity (Paadha padmam) can clean the mind of all impurities. The feet on the Govinda
mountain have already been pointed out.

Dr. Rajan Chunkath, History of Kerala – Volume 2 points out that the footprints (footmarks) are Buddhist
symbols. That these footprints were of the Puranic characters was a post Aryanization story that was being
spread, says Dr. S. Jayaprakash. The sabots (wooden sandals) as objects of worship points to this tradition. Near
the Munikundam is the Setharkund. This has similarity with the Seetharkundam which is one of the five sacred
springs/ ponds (Pancha Theerthkunda) of the Jains. The Munikunda complex is a treasure chest of the
ancientness and greatness of the Vellamkoore tharavads.

The eternal springs (now dry) and the lotus sculpted on the rock near the kottamala temple near Pallassena, by
the mere presence of these symbols, prove that this kottam (Kshethram or temple) belonged to the Jains at one
time. Valath points out that the basis of the name ‘kothamala’ was the Jain Kottam (temple) that had existed
much before the arrival of Kuthira Vattathu Nair and his kotta. This region was ruled over by the rulers of
16

Nanjathe tharavad centuries before Kurur Nambidi and Kuthira Vattathu Nair. Besides the hearsay that
members of the panikathe tharavad who are Sagothras were the kings of Kottamala is also relevant here.

Vithanassary Anchumoorthy Kshetram (Temple of 5 Gods) under the Oorayma of Pookote is a very old centre of
worship in the area. Mahadevan, Parvathi (only imagined presences, no idols) Vishnu, Subramanian, Sastha and
Ganapathy are the main idols. The temples of Mahavishnu and Mahadeva were somewhat intact, not in a very
dilapidated state. The other sanctum sanctorum is in an extreme state of decline. The ancillary structures are all
gone. They are all in the process of being rebuilt. The open place for prostration in front of Shiva and Vishnu are
there (Namaskaramandapams). Before the reconstruction these were roofless structures consisting of four
pillars rising to the sky in the corners supported at their base by a granite floor. This is a specialty of the Jain
Namaskaramandapams.

The dilapidated condition of the ancillary structure necessitated the rebuilding of this temple in the 1890s. From
the Pookote Chronicles it is noted that a new Pathayapura (granary) was also built. The Namaskara mandapam
seems to retain the old style. The sense of propriety which prevented them from destroying the ancient style is
commendable. The Karanavar (the eldest member of the tharavad) the priest and the temple architect deserve
praise and gratitude.
Above the doors of the Mahadev and Mahavishnu temples there is a sign of the moon. The moon is a sign
(mark) of Chandraprabhu. The pre-renovation Namaskara mandapam of this temple resembled the Namaskara
mandapam of the Jain temple known as the Mirror Temple (Kannadi kshethram) in Sultan Bathery which has
retained its ancientness. It is known that there are many temples where the idols of Shiva and Vishnu are placed
side by side. But the only two temples where they are installed one behind the other are the temple here and
the famous Thirumittikode temple near Pattambi.

It has already been pointed out that the Thanthric Buddhism had accepted Shiva, Vishnu and Sastha. Shiva
Sankaran Nair opines that it was the Enchantress (Yakshi) of the Jains that the Hindus worshipped as Parvathi.

Dr. Puthusseri Ramachandran points out that Shanmugha and Kumara were already in the Jain table of deities.
The Ganapathi idol must have been installed after the conversion into a Hindu temple. The Jains installed idols in
Kaavus and Aras (room or Machakams), says Dr. K.K.N. Kurup. According to the chronicles in Pookote tharavad,
the temple was known as the Chandichala Kavarakkulangara Anchumoorhy kshethram, kaavara was a matter of
difference in pronunciation. The long vowel became the short one. (Kaavara to Kavara)

The Jain temple at Jaina Medu is also, as has been indicated earlier, a Chandranatha Kshethra (temple)in
memory of Chandra prabha, the 8th Theerthankara. The idol here is of the 5th century. The idols of the
Anchumoorthy temple must have been also of more or less the same period. Now the namaskaara mandapam
has been built in the Hindu style. There is a lotus on the inner side of the ceiling under the roof. It is very
appropriate that the Lotus which is a Jain as well as Buddhist symbol is included.

The proper restoration and renovation of temples means their restoration retaining their pristine features.

Any additions will hide the history in them. They will become something else. If the steps (sopanam) here are
covered with brass plates, the animal figures which are symbols of Jainism will be hidden. That will obscure
history and the historical period. Temples are historical monuments as well as places of worship.
17

Three idols made of black granite in the shape of cylindrical pillars are the main deities in the big Ayyappankavu
of Pookote thara in Vithanassery. The two idols on either side are a little less tall than the central one.
Dharmasastha with his wives, Poorna and Pushkala, sub divinities Ganapathy and the Nagaraja (king of serpents)
are also there. This is built like the vanadurga temples which are roofless and in tune with nature. The dome
which allows little rainwater falling on the idols was built in recent times.

When Sree Buddha was turned into a god in imitation of the gods of the Hindu Puranas, the Sastha (another
name for the Buddha) was given two wives, Poorna and Pushkala. Ayyan alias Ayyappan came to be known as
Dharma Sastha on the basis of dharma which is one of the doctrines of Buddhism. The ancient Jain god, Ayyanar
bears a close resemblance in his name to Ayyappan. Ayyanar had a wife. This is an example of the conceptual
admixture of Jainism and Buddhism. The opinion of Dr. Naduvattam Gopalkrishnan is quite relevant here. He
says that the Dharma Sastha with wives is a very rare concept.

Some people think that the snake worship in Kerala is related to Jainism. The seven hooded serpents on the
head of Parswanatha Theerthankara declares the symbolic connection between the serpent and Jainism. That
the Lachvis of Vaishali, the birthplace of Mahaveera were snake worshippers is also worth remembering. The
snake worshippers of early times were a non-vedic community. Dr. Puthusseri Ramachandran holds that the
Namboothiris in Kerala had just imbibed the practices. Snake idols are installed and worshipped in all the
Vellamkoore Tharavads. The (Naga) snake idols seen in eight areas of the Eravamannatil compound are very
renowned. Snake idols are there in the open in Vithanassery Pookote thara. This is known as ‘Nagakanyaka
Goshtam’. The Chondathe satrap’s Nalleppilli in early days was a place famous for the presence of Jains. The
munigopuram here used to be a temple of a Jain Theerthankara. Though now it is a Hindu temple, the Jain idol
in the same remains unchanged.

Mariamma is the Jain goddess, Sheetala. The idols in the Mariamma temples under the authority of Panikkathe,
Kenathe, Puliyankalathe and Eravamannattil date back to a very ancient time.

Most of the places of worship owned by Vellamkoore tharavads are known by the names ‘Kaavukal’. The Jain
and Buddhist places of were also kaavukal. These were just roofless open places/spaces full of trees and
climbers marked off with walls. They got converted into Kshethram in modern times. The advent of Thanthri has
turned Kavu into Kshethram.

The installation and consecration of idols in the Vellamkoore places of worship must have begun in the sangam
period itself. Later they must have resorted to construction with stone and wood. Prof. Sreedharan Nair states
that construction with stone and wood had started in Kerala in the 9th century.

RITUALISTIC ARTS

Several art forms flourished in the places of worship. They were part of the religious rituals and ceremonies.
They are known as Anushtana kalakal or Ritualistic Arts.

PAANKALI
18

The famous Paankali has been going on in Kalappetty for centuries. Along with it there is also Porattumkali.
Members of the Paana Community are the artistes. Young Paana women (Paatti) wearing pine leaves, garland of
flowers, bangles and ornaments, with hair tied high up and singing songs in praise of great Azhvar were the stars
of the Chera kingdom as pointed out by Dr. P.K. Gopalkrishnan. Paankali points to Vellamkoore’s Chera
connections. Pattikkali and its adjunct, the Porattukali have evolved out of the Nilakutth and Therukuth – street
theatre of Tamil Nadu.

PUPPET THEATRE

The puppet shows (theatre) or shadow plays that are staged in Palakkad are strong proof that the rare springs of
The Tamil culture from the Chera capital are still alive in Kerala. Traders used to be around for business purposes
on the streets of Kollengode which was the main gateway to Palakkad. Along with them were also the Shaiva
gangs who would entertain them with songs of the Ramayana after the harvesting season and sleep in the
Kavus. The battle between Rama and Ravana and the victory of Rama were the themes of the art form that they
inaugurated. This is believed to have started earlier than the 12th century. The highly refined and regulated
theatre of today had come into being centuries later. Hearing of the impressive show at the Payyaloor
Paratikavu under the oorayma of Naduvathe, the Kollengode ruler made an offering to another similar puppet
show to the deity and he was blessed. It was after this event, that the koothu became so popular and started
having the new framework (rules and regulations). In the beginning, there were six groups (bands) of players –
Kuthanur, Pallassana, Mathur, Puthur, Palappuram and Kavalappara. It is noteworthy that of these, three are in
Vellamkoore headquarters. Now only two – Palappuram and Kavalappara – are functional. It is to be
remembered that the very first puppet theatre in the world came into being in Palakkad District. The Mathur
Kaalikavu under Pattathil and the Kuthanur Nadumannam Bhagavathi kavu under Naduvathe have puppet
shows every year. The Payyaloor Sree Purattiyal Kavu under Naduvathe have the shows once every two years.

KANNYAR KALI

This is one of the religious arts that is prevalent only in Palakkad. Linguistically viewed, this art form is only as old
as the Northern Ballads (Vadakkan Pattukal) of AD1600. The songs of Porattukali are much older. In about
twenty villages in Palakkad, Kannyar Kali is organized by members of the Nair community or other communities.
Of these, Pallassena, Kuthanur, Nenmara, Chittur and Kuzhalmannam are Vellankoore head-quarters. Though in
name there are two versions, Kannakiar kali and kannyarkali, Kannyarkali is related to the practice (ritual) of
Kannyar Kollal which is performed at the start of farming operations. It is to be stated specifically that none of
the songs of Kannyarkali has any references to the story of Kannagi. Vellamkoore’s close connection with
(farming) agricultural work has already been pointed out. Kannyarkali must have been started under the
Vellamkoore leadership. The Nalu veetu Menons come to Chambathil Tharavad and do the ritual even today.
The opinion of Rajan Chungath that the Kannyar kali originated from the Porattukali which was performed along
with the Pattikali, is noteworthy.

ONATHALLU

The famous Onathallu of Pallassana is an ethnic art form. Dr. Chellan Govindan opines that this art form is
actually the wrestling bout between Lord Krishna on the one side and Mushtika and Chaanoora on the other,
described in the Bhagavatha. He points out that this is one of the 11 dance varieties and is more than 500 years
old. Now this is known in the name of the memory of the battle between Kuthira Vattathu Nair and Kuroor
19

Nambidi. But this particular period and the more ancient time of the art do not match. The Kozhikode edition of
the Hindu (07-09-2017) reports that this art form is performed in Kunnamkulam also. Kuthira Vathathu Nair and
Kurur Nambidi are not there in Kunnamkulam! The presence of Nanjathe tharavad is compulsory for Onathallu
even today. They were the ancient rulers of Pallassena and it was under their leadership that it began.

FESTIVALS OF THE REGION

All the festivals like Vela, Harvest festival etc were started by the Vellankoore people in the various regions and
were conducted by them in the past. Today even though the regional committees are handling these events the
Vellankoore presence is mandatory in all the rituals and ceremonies.

MONUMENTS TO ANCIENT GLORY

THERUVATHU PALLI (The Mosque at Theruvath)

The Pallanchathnur Theruvath Mosque famous as the sanctum of religious harmony is considered to be roughly
900 years old. Islam is said to have come to Kerala in AD 611 – 634
It was the Elayate Patriarch, the ruler of Pallanchathamur whom Sayed Muhammed Oulia, the Islamic scholar
and evangelist approached, asking for a place to sleep in the night.
He was received with great hospitality. He was given Appam (a snack made out of rice) and tender coconut
water. Later in response to his appeal, the Karanavar gave him land to build a mosque. He was also helped with
the construction work. The holy offering is done on the full moon day of the month of Makaram (Malayalam
Month). Placing the box of Appam is an important ritual. Devotees come from other states too for this ritual.
Plenty of Hindus in and around also take part. The first box is even now from the Elayate Tharavad. In memory
of the holy man receiving help from Elayate, sand (poo manne) and Appam are distributed as prasaadam
(remnants of the offerings given to the God or diety) even now.

THE THUNJAN MADHAM OF CHITTUR

Perhaps, the greatest glory of the Vellamkoore tradition is the association that one of the tharavads namely
Chambathil had with the Father of the classical language of Malayalam, Sri Thunjath Ramanujan Ezhuthachan.
Ezhuthachan from the Nair community learned Sanskrit and was trying to spread the message of the Vedas and
the Puranas (Mythology)among the common people. It was a sin in the eyes of the Brahmins whose constant
harassment drove him out of his native place. His finding shelter in the eastern part of Palakkad was a turning
point in the life of the Aacharya. Now, the reader’s attention is drawn to the relevant portion from “The Kadal
kadanja Thirumadhuram” (Sacred Sweetness Churned Out Of The Sea), famous writer C. Radhakrishnan’s
biography of the poet.

“The entire forest areas on the banks of the Shokanasini river was the family property of the Chambathil
Mannadiar. Of this the forest area between Kollengodu Padam and the north banks of the Shokanasini and up to
the Pulinkode rivulet in the east was more than sufficient for a Gurukulam. Ezhuvathe Elder said it wouldn’t be
difficult to buy. He went to Chambathil Mannadiar and fixed the price. After completion of the construction of
the Sri Ramakshethram, on the day that the poet performed the installation of the idol with his own hands,
Chambathil Mannadiar made a unique gesture of generosity. He brought the entire 4000 Panams that he
received as the price for his land and surrendered it at the altar of Lord Sri Ram.
20

Of this, Chambathil, Vadasseri and Ezhuvath people were given 1000 Panams each and the remaining 1000 were
handed over to the Kochin palace. All the 4 agreed to give 90 paras of paddy every year. The Brahmin priests of
Nediyiruppu couldn’t stomach all this. Arson was unleashed at their prompting. The attack came from the other
side of the Shokanasini. The massive Mannadiar roared. “Have they grown so big to challenge me? Let me see
who dares to come to repeat the attack here”

“It was a lapse on our part. Forgive us” apologized the Vadasseri Elder (Karanavar). Inspired by God, you took
pains to build this structure (Gurukulam) We failed to guard it.”

“Have no anxiety. We shall see to it that none of this nonsense is repeated here” asserted the Ezhuvath
Karanavar.
“Whatever was here we shall rebuild. Please, do not abandon us”. It was felt as though God had come in their
forms and the Acharya said ‘Allright ’”. (Quote ends).

The rest of Ezhuthachan’s life was lived here. Around 30 yrs. His writing needle (Stiletto) and wooden footwear
are still preserved with reverence in this house called Thunjan Madham. On Vidyarambham day every year
several children are initiated into learning and writing the alphabets as a matter of ritual.
Dr. P.K. Gopalakrushnan cites Dr. C. Achutha Menon’s statement that it was Ezhuthachan who roused and raised
the comatose Nair community from a state of cultural sterility that they were in. The Nair community was
blessed to receive his guidance and manage to be in the forefront in the new dispensation and regain the
prestige they had enjoyed centuries ago. It must be noted that it is the NSS (Nair Service Society) that is
managing the Thunjan Madhapm nowadays.

THE CHAMBATH SATRAP’S ORDER GRANTING RIGHTS

(Theettooram in Tamil)

(As presented by Dr. Challam Govindan, Chittur)

Kollam 724 Dhanu Irupathinu Keezhpaloor Nad Chittur Mukkal Vattathu Irunthezhuthina Attiperolakkarana
Mavithu Ezhunila Ezhunilakkarum Embarathevanmarum Embathoduya Tharum Enthambi Thankachimarum
Erpetta Ulakatharum Eppothumariya Vendum Avathaiyavithu. Chekarikkor Chekuvaray Aaayiram Aracharku
Archaray Ambarapparaykkudaivaraya Aramana Veedu Athipathiyaya Chambathu Vazhum Ramachan Kaiyyal
Perum Arthavum Vangikkonden.

Vettathunadu Thirukkandiyoor Desathu Mukkal Vattathu Ramanaarku Vendi Chozhathu Churiyum Kondarum
Kondu Ikkandaperinum Arthathinum Kariyam. Attiruvaaram Karanaayum
Naudiyum Nodiyirippozhuthem Aal Pokum Vazhiyum Nere Pokum Chaalum Maan Chaadum Cholayum Kal,
Karadu, Kanjiram Kutti Mulcharadu, Moorkhan Pampu, Kulattil Kannanum
Kinattil Pathiyum Erpettathum Koodi Naanooru Pathu Virayan Koduthe Attipperaayi Neeru Neeru Muthalayi
Neerattipperay Neeradichu Thakathadan Chambathu

Rama Achanum Thankachimarum

21

On analyzing this Tamil grandiloquence, what emerges is the wealth and prestige of Chambathil in the year 724
(1549 AD) The words (usage) “Ramachanum Thankachimaarum” reveals that the Vellamkoorians followed the
Matriarchy system (i.e. the system of inheritance of family name and property, position through (by) nephews
and nieces and not sons and daughters where the maternal uncle is the patriarch and guardian head of the
family and not the father). Perhaps the eldest male member’s title must have been “Achan” as in Kenath Achan.
From “Aayiram Aracharkkaracharay shows that Vellamkoore folk were Arachar(kings). Prof. Achuthavarier’s
opinion that it was the Arachar class who were converted into Kshathriyas is relevant here.

NEDUM PURAYOOR

Thalappilli (Vadakkaancheri) in Thrissur district, Chittur in Palakkad district and Palakkad proper, together were
once known as Nadumparayoor. Paddy was the main cultivation. Logan points out that there was a temple here
named Nedumparayoor. This region was administered by Kotha Iravi who was a Chera overlord (Satrap).
Nedumparayoor ruler Kotha Iravi’s name appears as a witness in a Jewish title deed of Kodungalur in A D 1000
during the time of Bhaskara Varman Perumal (AD 962-1021)

In the Pookote Tharavad Chronicle, the title of the Karanavar (the patriarch or the eldest member of the family)
is seen as ‘Kotha Iravi’. These are significant pointers to the historical periods and the power and prestige of
Vellamkoore Tharavads. Relevant here is the hearsay that the Pookote people were kings. The prestigious
position of Kenathe in Nedumpurayur has already been highlighted.

CASTE SYSTEM

Brahmin dominance was unknown to the people of the Sangam period. Also, even the word ‘Shudra’ does not
appear anywhere in the writings of this period. There were no castes. There were different sections of people
following different occupations. They were more like guilds than castes.

The Sangam writings speak about the upper classes like Anthanar, Aracher, Vellaler and Vanikar. But Anthanar
are not Brahmins. The Anthanar was free to be the pupil of an educated Vellala.

The First reference in Kerala was about the Vellaler who became a caste later on, in the 1st leaf (page) in the first
section of the Tharisapalli Copperplate deed of AD 883
Later one finds the presence of the Vellalas in the AD 1005 of Thirunelli temple documents. For the first time
Nair is referred to as Naduvazhi Nair (Nair who ruled over the region) in the Thirukkodithanam temple
documents of AD 1038.

The Brahmins, for their own selfish ends, converted the tribal communities without making any changes in their
rights and rituals into separate castes. In order to bring this system into being, the extinction of Buddhism and
Jainism which were based on equality and brotherhood was essential. They had to wait till the 12th century to
prepare the ground for it. In Kerala where there was no Kshatriya, Vaisya, Shudra or the Chaturvarnya, they
created the Varnas. After this system was established, it became impossible for a person born in one caste to
convert into another. The class division on the basis of one’s occupation or karma was turned into one based on
birth (Janmam).
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There is a theory or assumption that the Namboothiris (Kerala Brahmins) in total came from elsewhere. If that is
true, how come they are the only people in Kerala who cannot speak any language other than Malayalam. Not
only in the matters of family, property or the country but even in the matter of customs and performance the
Namboothiris and Nairs were closely related. Namboothiri women like the Nair women depended on the
services of washer women during their menstruation and the days of bleeding post-delivery of children.
Namboothiris had adopted worship of the female deity (goddess) and snake worship. The Brahmins who have
the mother tongues of Konkani and Tamil do not follow these practices. M.G. Shashi Bhooshan has recorded this
argument of E.M.S. Namboothiripad about the formation of the Namboothiri community. E.M.S. contested the
view that the majority of the Namboothiris of Kerala came from Aryavartham. The Namboothiri community was
created by a minority from the north who got into relationships with a powerful sect here who followed a form
of community marriage (Yudhavivaham)
That D.D. Kosambi has the same view is noteworthy. The Namboothiris have gained maximum benefits from the
caste system. The social position as the heirs to a very long cultural tradition enjoyed by them has been one of
domination. Though for temporary gains they created a few Kshathriyas out of the other dominant community,
generally they believed there were no Kshathriyas in Kerala. So, they decided that after the Brahmins there were
only Shudras. There was no one who was not an untouchable as far as the Namboothiris were concerned.
Touching even their own women made them unclean, because they were female, had to remain inside the
home and so were untouchable Shudrachis.

The term ‘Nair’ is from the Sanskrit ‘Nayakan’ and was used in the sense of ‘captain’ or ‘leader’. The
Namboothiris created ‘Nair’ and Kshatriyas from among the civilized communities like Billavar, Edayar and
Vellalar. In fact, in those times, it was the Nairs who were discharging the duties and responsibilities which the
Kshathriyas were taking care of elsewhere in India. Still the Namboothiris branded them as Shudras and treated
them as lower people because of the atrocious and unjust practice of Sambandham, the socially sanctioned
sexual relationship between Nair women and Namboothiris.
The Chera kings, chieftains, lords and other titled people were all Vellalars. From these, those who became Nairs
were considered quite high in the social hierarchy. They were categorized as ‘Vellayma’. From when the term
Nair became a caste title cannot be fixed decisively.

Shiva Shankaran Nair points out that in AD 1178 the Chinese traveller Chon-Ju-Kwa had described Kerala as the
land of the Nairs. Barbasa, the Portuguese official who learned Malayalam says that in the 15th century ‘Nair”
had become one of eighteen jaathis (castes). In the 16th and 17th centuries big changes took place in the
condition of the Nairs. Along with the Namboothiris they became big landlords and men of property. The
powerful Nair community was a threat to the dominance of the Namboothiris. The struggle to establish their
birth right on the land must have sprung from that fear. All property belonging to the temple and Brahmins were
exempted from taxation. Several of the Nair landlords transferred ownership rights over their land and other
property to temples and to the Namboothiris and became tenants to get relief from the tax burden. That
explains the huge wealth of the Namboothri Manas (Houses)

The Nairs came to be known by titles like Nambiar, Kaimal, Karthavu, Unnithan, Valyathan, Mannadiar, Menon,
Panickar, Kurup, Achan, Unninair, Nambidi etc. Of these, the Chera Mantradiars became Mannadiars in
Malayalam. (were Malayalified as Mannadiars) The Kenathe and Elayate members were drawn to the title
Menon and the Kumaranchidayathe and Naduvathe folk to the title ‘Achan’. They must have chosen these titles
on their own.
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Logan dismisses all charges of immorality leveled against Nair women because of their ‘Sambandham’ or
relationship with Brahmin men as cooked up stories. To quote him ‘It is true that the theoretical aspect of the
traditional law, the woman and man entering into a relationship are free to continue or end it as per their
wishes. Yet you do not find another community which while retaining the informal nature of this marital
relationship, also values and maintains its sacred quality. Self-respect is protected in this husband-wife
relationship. Nair women like any other community women are paragons of morality.’
It was in 1896 that the Sambandam (Informal relationship between man and woman) got the legal status of
marriage. Till then, it was a relationship without legal sanction in the Marumakkathaya families. (in which the
nephews and nieces inherited the titles and properties, not the son and daughters) The foreign traveller who
first noted and spoke about matriarchy (marumakkathaym) was Jordanus (AD 1321-1324). This system was
followed mainly by the rulers.

THARAVADS AND SWAROOPAMS

These were centers (seats) of Power after the Mandrams. Ruler’s dwelling in the traditionally acquired Desam
(hamlet), with authority over it, its temple and properties is known as Tharavad. All the Vellamkoore dwellings
come within this framework of Tharavadas. The mere presence of the Nalukethu (the traditional kerala Nair
house built around a square or rectangular open courtyard within the structure), granary (Pathayapura) or
landed property does not qualify a family to be called a Tharavad. Such structures remain only family houses
whereas power is vested with the tharavad, the power to rule. The regions (Hamlets) ruled over by independent
rulers who had the right to save a life or to end it were known as ‘Swaroopams’ All the Vellamkoore hamlets
(Desams) were Swroopams. The ‘Thara’ was the smallest unit. Several Tharas together made a Desam. Several
desams were included in the Nadu (kingdom), both were referred to as ‘Nadu’ in writing. The first government
which ruled over the entire state of Kerala came into being during the regime of the Perumakkans who were the
second Cheras. This started in AD 800 and ended in AD 1124. After that the Swaroopams appeared on the scene.

KSHATHRIYATHWA (KSHATHRIYAHOOD)

We have seen in the order granting right to Thunjath Ramanujan Ezhuthachan that Chambathil Satrap was an
Arachan. The Arachans were turned into Kshatriyas by the Namboothiris. The presence of Namboothiris was
rare in eastern parts of Palakkad.
The Vellamkoore rulers encouraged the incursion of the Tamil Brahmins into Palakkad. Naturally the
Namboothiris must have found it difficult to digest. The Vellamkoore royals (Arachans)who belonged to the
Chera Clan were deprived of the kshatriya status against this backdrop.

LITERATURE AND THE THEATRE MOVEMENT

After Koyithamburan the Great (Valia Koyithamburan), the most notable individual in the history of
MalayalamTheatre, Chambathil Chaathukutty Mannadiar started the modern Malayalam theatre of Palakkad.
His special achievement lay in the fact that he went beyond merely translating Sanskrit plays into simple
Malayalam plays and paid attention to other areas of theatre activity. It was during the years 1882 – 90 that he
was engaged in theatre activities on a large scale. Translation done in 1886 in a free-wheeling style of
Bhavabhoothi's Uttara Rama – Charithram and Rama Dikshitar’s Janaki Parinayam were his noteworthy works.
Mannadiar’s translations enjoyed more popular acceptance because these read more like the Malayalam spoken
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and understood by the common man than the heavily Sanskritized translation of Shakuntalam by
Koyithamburan. Apart from writing plays, Mannadiar took the initiative in organizing rehearsal camps for actors
and other theatre activists and presented plays before the audiences. Several of the plays were enacted in
Palakkad and many places in the Kochin state. He took the lead in forming a theatre troupe by the name “Rasika
Ranjini “. In the initial days it was in association with C.P. Achutha Menon that he had the plays performed. Later
because of some misunderstanding C.P. Achutha Menon fell out with Mannadiar and started a different theatre
group called ‘Vinoda Chintamani’. The two groups were bitterly hostile to each other, which resulted in
extremely competitive productions. (Indebted to ‘Palakkad –Place-Time – History’ – District Tourism publication
by Prof. G. Dileepan – Page. 576)

Apart from Uttara Ramacharithram and Janaki Parinayam, he has also translated ‘Halasya Mahathmyam’.
‘Pushpa Gireesha Stothram in Sanskrit and more than 100 mukthakas also in Sanskrit were his other works.

Mahakavi Ulloor has recorded in ‘Kerala Sahitya Charithram’ that Mannadiar was the most eminent among the
chess masters of his time. He had musical inclinations, too. He had passed the Travancore law examination and
worked as a lawyer in the Munsif’s court at Muvathupuzha in 1880.

He was the son of Kenathe Shamu Menon and Chambathil Ammu Mannadissiar. Dr. A.R. Menon, the first Health
Minister of Kerala and a famous doctor was his son. In memory of Chambathil Chathukkuthy Mannadiar, there is
a lane called ‘Mannadiar Lane’ in Thrissur town. The Chambathil Chathukutty Mannadiar Memorial Samithi has
published the biography written by Mullasseri Chandran

Vadasseri Mannadiar’s name finds mention on page 462 of the chapter named ‘Litterateur of Palakkad’
(Palakkadinte Sahithyakaranmar) in the Tourism publication, mentioned earlier. ‘Kamalam’, ‘Kochunni Nair’s
Osyathe (will) and ‘Syamanthakam’ are his works.

The hall in front of Kenathe Tharavad is known as Nataka Shala. It is a clear proof of the fact that staging plays
was a matter of considerable interest to the members of this tharavad.

VELLAMKOORE IN BRITISH INDIA

British rule began in 1792. It acknowledged that the title ‘Janmi’ or landlord was the equivalent of the Roman
‘Dominic’ (Latin term) meaning ‘Master’ or owner. The equivalent in English was ‘Sir’. Vellamkoore people were
given the position of Village Officers (Amsam Adhikari). Thus, they got the power (authority) to take decisions in
Revenue and Judicial matters. They built village offices on their own land and carried out all the administrative
functions.

VELLAMKOORE IN THE INDEPENDENCE MOVEMENT

Vellamkoore people were closely associated with the Khadi Movement and the Campaign against
Untouchability. Members of most of the Tharavads especially, the men wore khadi. They had made it a habit to
spin yarn on the wheel (charka). Even women had attended congress meetings.
In his article ‘Palakkad and the Independence struggle in the Palakkad District Tourism Council publication,
Palakkad – Place- Time – History – P. Madhu records that a total of 110 people had taken part in the Freedom
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Movement. In the list, the names of two Vellamkoore members – Serial no. 32. Kenathe Krishnankutty Menon
and no. 95 Sundara Menon, Vengody are included.

The lines about Kenathe Krishnan Kutty Menon: ‘Born in Palakkad Thaluk, Vengody Amsam Desam as the third
son of kenathe Puthan Veetil Kaveri Kunjiamma on February 7, 1917. Even as a high school student he was
involved in programmes like Uplift of the Harijans, Removal of Untouchability, Making of Khadi etc. After
meeting Gandhiji who visited the Sabari Ashramam in Olavakkode, Menon took the vow that he would work for
putting an end to untouchability, for the uplift of the Harijans and that he would wear only khadi. Prominent
Congress leaders like R. Raghava Menon, Shankarji and K.V. Chamu selected forty people from the district.
Krishnan Kutty Menon was one of those selected to be trained in spinning, weaving and cording. After receiving
three months training in Payyanur he came back and started spreading the message of Khadi. He met with very
bad experiences while picketing toddy shops and taking part in other programs in the struggle. In 1940-42 when
Civil Disobedience and Quit India Movement were declared he resigned his job as a teacher, vowing that he
would work only in Independent India, and not under the British Government. He visited villages under the
leadership of Polpulli Narayan Menon, spreading ‘Do or Die’. At Mankara, he was arrested for treason. On 22nd
September 1944, was put in prison under harsh conditions for eighteen months. It was in the Alipur camp jail in
Bellary that he served prison term. By the time he returned his certificate was cancelled. He resumed working
for the Congress. He would supply charka to the poor householders, train them in spinning, collect the yarn they
made to the khadi depot in Palakkad, in return buy cotton and distribute it back to the households. He started
adult literacy classes in the Congress office in the village in the night. In the midst of all these activities, India
became Independent. When the Congress government came into power the cancellation of his certificate was
revoked and he got back his job as school teacher. He was the Joint secretary of the Palakkad District Freedom
Fighters’ Association. On 14th August, 1973 he received the ‘Thamrapatra’. He had also received the Central
Government’s pension for freedom fighters.

Father; Chambathil Balakrishna Mannadiar

Wife; Chambathil Karthyayani Mannadissiar

VELLAMKOORE EDUCATIONAL INSTITUTIONS

Members of Pattathil, Puliankalathe, Paravathe, Kenathe and Pookote had established schools and had been
managing them successfully. The first headmistress of the Palakkad Moyan Model Girls’ Higher Secondary
School established in 1919 by Moyan Kunjiraman of Thalassery was Chambathiil Chinnammu Mannadissyar. She
retired in December1947(Google search)

THE CO-OPERATIVE MOVEMENT

Members of Elayate, Eravamanmail, Kenathe and Pookote were in the forefront of the co. operative movement.
They had established Service Cooperative Societies (now Banks) and run them effectively. The Vellamkoore
leadership is evident even today in the Vithanassery Service Bank, Palakkad Co-operative Medical store etc.

THE LIBRARY MOVEMENT

In the first decades of the 20th century rare libraries had been functioning in Palakkad. One among them was the
Chambathil Chathukkutty Mannadiar Memorial library in Thenkurussi. Invaluable Palm leaf manuscripts
including Sankarabhashya were there in this library. A Sanskrit school (Sanskritha Paata Shala) was also
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functioning along with this. It was an initiative of the members of the Puliankalathe and Paravathe Tharavads.
They had also kept apart a property in the form of agricultural land for its running. After being non-functional for
several years it was restarted and affiliated to the Granthashala Sangh. It also received grant for a few years. But
again, it relapsed into a non-functional mode. Several books including the Palm leaf ones were lost. Now, a
primary health center and the village office are operating from one portion of it. The rest of the space and the
dilapidated building are under the Puliankalathe and Paravathe Trust.

In Vengody, members of the Kenathe Tharavad were running a library a few decades ago.

Pookote Narayana Mannadiar Memorial Reading Room built in 1955 on Pookote land by the members of the
Tharavad with help and cooperation of the local people is functioning very well at Pookote Thara, Vithanassery.
There are around 14000 books here. It won the District Award from the Nehru Kendra in 2006 and the Taluk
Award for the best library in 2011 and 2013. Recently it was rebuilt at a cost of about Rs. 12 lakhs which was
made available through a special grant and liberal contribution from the local residents. Vellamkoorians always
have had a hand in the running of this library.

DIRECTORY

This article mentions names of only eminent and famous people of Vellamkoore who are mentioned in the
pages of history and Google. There are several more such people who have made their mark in different areas of
activity. There is a need to collect information from the various Tharavads and publish a complete directory.

LAND LAWS

Land tax was introduced in Kochi in 1762 and in Malabar during Tippu’s times in the year 1760. In 1930
Michavaram (landlord’s share of rent given by the tenant after deducting ‘interest on the money advanced by
the tenant) was stopped in Malabar. In Kochi it was stopped in 1956. On January 1st, 1970 the landlordism which
had existed for centuries was put an end to. These laws brought to a state when wealth was on document but
not on the plate. Labour situations did not allow the landlords to continue to cultivate the land in their own
possession. Under these circumstances the younger generation began to give priority to academic education.
They were inclined to leave home and go in search of jobs elsewhere. As per the laws passed in 1976 in the
Kerala legislation Assembly ending the joint family system, (matriarchy) the new individualistic Nuclear family,
Makkathayam (patriarchal line of succession) with father, mother and children type family with no cousins,
aunts, uncles came into existence. The nuclear family is financially secure. What was lost was the emotional
security, the affectionate relationship in the joint family (Marumakkathayam)

The relationships among the Vellamkoore Tharavads were very strong when the system of marrying the
Murapennu (maternal uncle’s daughter or father’s sister’s daughter) was widely prevalent. Vellamkoore women
would lose caste if they married outside the Gothram. Marriages took place between individuals from permitted
families within the gothram. But circumstances brought about big changes which led to Gothram girls and boys
choosing grooms and brides from outside. Also, marrying the Murappenne became very rare. Cracks appeared
in the bonds and sense of unity that existed for centuries among the Gathra Tharavads. The motive behind the
formation of the Vellamkoore Gothra Kshema Samithi is to restore the unity and the bonds that existed before.
The response to both the family meets organized by the Samithi was good.
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The get-together enabled the elders to travel back to the sweet memories and their youth and helped the
youngsters gain confidence from the knowledge that they are inheritors of a centuries old tradition, and can
claim to be descendants of rulers!

SUMMARY

Available facts prove that Vellamkoore Gothra Tharavads had a much higher stature and were far more ancient
than what is known from hearsay.

The Mandradiars were the provincial rulers in the Kongu kingdom during the Cheras of the Sangam period. The
Mandradiars of Vellamkoore Gothram who were appointed as the rulers in the eastern parts of Palakkad by
Chera himself were their younger generation. Both were contemporaries. Mandtadiars became Mannadiars in
Malayalam.

The Arachans despite being titled were denied Kshathriyahood (Kshatriya Status)

CONCLUSION

To quote the words of Prof. K. Rajan, Head of the Department of History, Government Victoria College,
Palakkad:

“There are several Janmi (landlords)families in Palakkad who boast of their glory in the bygone days, families
who enjoyed high executive positions in the administration of temples and who owned huge acres of
agricultural land. All these land lord families can claim royal lineage and traditions. It is truer to say that they are
making the claim. Palakkad was the place which enabled Kerala to establish strong bonds with Europe and other
regions from ancient times onwards. It is doubtful whether the rulers elsewhere in Kerala like the Perumakkans
could establish connections with Palakkad area and retain supremacy. Palakkad had monarchs long before the
royal family of Kochin came into being. Huge farm lands took shape in Palakkad, thanks to the proactive
presence of micro units of governance based in several of the small towns that you find today in the period
between the Age of Ancient Tamil and the modern age”.
That the history of the Vellamkoore Gothra Tharavads is included in the above statement is not accidental.

(Available evidence confirms the royal lineage and traditions of Vellamkoore Gothra Tharavads.)

REFERENCE BOOKS AND PERIODICALS

MALAYALAM

Keralathinte Saamskaarika Charithram-Dr.P.K. Gopalakrishnan. (The Cultural History of Kerala.

India Charithrathinoru Mukhavura-D.D. Kosambi. (An Introduction to History of India).

India Charithram-Romila Thapper. (History of India.)

Jaathi Vyavasthayum Kerala Charithravum-P.K. Balakrishnan. (Casteism And History of Kerala)

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Kerala Charithram-K. Damodaran (History of Kerala)

Pracheena India-R.S. Sarma. (Ancient India)

Kerala Samooha Khatana Mattangal-K.M. Bahavudheen. (The Structural Changes of Kerala Society)

Kerala Charithram-Velayudhan Panikkasseri. (History of Kerala)

Kodungallurinte Vyavahaarika Bhoomisaasthram-Dr.C. Aadarsh. (The Litigate Geography of Kodungalur)

Saamoothiri Nadu-M.N. Nambhoothiri. (Country of Samoothiri)

Sanchaarikal Kanda Keralam-Velayudhan Pannikkasseri. (Travellers In Kerala)

Kerala Charithathinte Atisthana Silakal-Dr. Puthusseri Ramachandran. (Basic Stone Inscriptions of Kerala History)

Keralthanima – Dr. Gopinathan (Originality of Kerala)

Praacheena Keralathinte Charithram-K. Sivasankaran Nair (Ancient History of Kerala)

Keralathile Sthala Charithrangal-Palakkad District-V.V.K. Valath. (History of Places in Palakkad District)

Chilappathikaaram Charithra Dhrishtiyil-Dr. Chellam Govindan. (History of Chilappathikaaram)

Keralappazhama-Somasekharan (Kerala’s Oldness.)

Kerala Charithram Randam Bagam-Dr. Raghava Varied, Dr. Rajan Gurukkal (History of Kerala Part Two)

Dhakshina India Charithram-Neelakanda Sasthrikal (History of South India)

Kerala Samskaram-Prof.Achutha Varied (Culture of Kerala).

Kerala Charithram Chila Apriya Nireekshanangal-Dr.M.G. Sasibhushan (Kerala History -Some Unpleasant Observations)

Charithra Padhanangal-Dr.K.K.N. Kurup (Studies of History)

Kochi Rajya Charithram-K.P. Padmanabha Menon (History of Kochi)

Sambathum Adhikaaravun-T.R. Venugopalan (Wealth and Power)

Kerala Charithra Gaadhakal-Dr. Naduvattom Gopalakrishnan (Hymen of Kerala History)

Pallavurinte Charithra Smrithikal-Dr. Chellam Govindan (Historical Traditions of Pallavur)

Nedunganadu Charithram-S. Rajendhu (History of Nedunganadu)

Malabar Manual-Villiam Logan.

Kerala Charithrathinte Nattuvazhikal-M.N. Nambhoothiri, P.K. Sivadas (History of Kerala)

Palakkad-Sthalam-Kaalam-Charithram-Palakkad District Tourism Department (Palakkad-Place-Period-History)

Mathrubhoomi Weekly. November 12,2005-Prof.K. Rajan, Dr.V.P. Devadas

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Kochin State Manual-C. Achutha Menon.

Nagaram Pinnitta Naalvazhikal-Palakkad Municipality Publication (Palakkad-Old Days)

Pookote Grandhavari (Legal Documents of Pookote Tharavad)

TAMIL

Senthamil Velir MGR-S. Raju. (Biography Of MGR)

Kongumandala Varalarukal-Dr. Soundara Pandian. (History of Kongu Region)

ENGLISH

Perumals Of Kerala-Dr.M.G.S. Narayanan

Google Search.
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Kalappetty Eravamannattil Tharavad Photos

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Vengodi Kenathe Tharavad Pictures

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Pallanchathanur Elayate Tharavad Pictures

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Visit to Kankayam
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