C H A P T E R III

KERALA MUDALIS - THEIR ORIGIN AND EARLY HISTORY

What does the term Mudaliar signify? Who are these

people? Are they the original inhabitants of Nanchinad? If not, where did

they come from? Such questions are easily asked but not answered.

Mudali and Mudaliar have the same meaning and are derived

from the same root as mudanmai} The 'ar' in Mudaliar is only the

honorific plural suffix in the word Mudali. When it is expanded it becomes

'Muthanmai Udaiyavar'. It may be interpreted as the person who is first in

rank or dignity, hence the chief man in a community or village. In this

connection K.K. Pillay is greatly tempted to quote the following extract.

"One of the settlements of the Jewish in Jews Town at Mattancheri, the

Raja of Cochin appears to have appointed a chieftain among them with the

title of Mudaliar apparently a revival of the privilege granted to Joseph

Rabban by Bhaskara Ravi Varma. The Mudaliar was given a rod of office

' Kerala Society Papers, II, Series - 7, p.21. ^ Ibid., p.22.

44

with silver knobs. It is said that the Mudaliars exercised civil and criminal

jurisdiction over the members of all the communities in the days of their

glory. The Raja reserved to himself the right of trying great and capital

cases. They were also given power to impose and remit fines".

It is said that the early ancestors of the Mudaliars were

natives of Kavirippoompattinam or Pugar, the famous capital of the Chola

Emperor Karikala.'' For some reason, now forgotten they had to leave the

city for good and seek protection under a Pandya king who ruled his

country with Kalakkad as his seat of government.^ The king, they say, was

very kind and generous towards these foreign settlers, and appreciating

their natural intelligence, business capacity, trustworthiness and other good

qualities appointed them to high and responsible offices in the State. The

temple of Nagarathu Pillaiar at Kalakkad is said to be an eloquent reminder

of the Mudaliar colony that existed there in former days.

Some decades after, a member of the said royal house whose

capital was Valliyur and whose kingdom extended as far as the southern

districts of Travancore, was pleased to make a gift of the whole tract of

Nanchinad to a Kurava who performed a very successful operation on the

^ Padmanabhan, History of Kerala, Part II, New Delhi, 1983, p.51. '^ Kunjan Pillai, N., Census of India 1931, Travancore, pp.527, 381;

Vazhathottam Sri Mutharammal Kovil Thala Varalaru Available in the above Temple.

^ Desivinayagam Pillai, S., The Mudaliyar Manuscripts, K.S.P. Series, 7, p.21.

45

ear-lobes of the princess, his only daughter.^ The fortunate Kurava took

possession of the country but found himself quite unable to govern it. So

he applied to his royal donor and obtained a loan of the services of these

Mudaliars whose loyalty administrative capacity and devotion to duty were

beyond question. It is this their second exodus that brought them finally to

Azhakiapandiapuram, their present residence. The proposal of the last

Kurava chieftain to enter into a marriage alliance with the Mudaliar family

and its tragic end are too well-known to be repeated here.^

After the overthrow of the Kurava dynasty the country was

declared the commonwealth of the people and the Periaveettu Mudaliar of

Azhakiapandiapuram became its Oliver Cromwell.

Now arises the question how and when did Nanchinad come

under the sway of the Travancore Kings? The author of the State Manual

says that while the Government of Commonwealth was being conducted by

the people themselves, negotiations between the ruler of Travancore and

the Nanchinadians were opened. They were concluded with the result that

the Nanchinadians agreed to place themselves under the Travancore

Government with a certain share in the administrative ftinctions providing

for their own requirements and convenience.^ The date of this event is not

^ Padmanabhan, op.cit., p.521. ^ Desigavinayagam Pillai, op.cit., p.22. ^ Ibid.,-g.23.

46

known nor is it easy to determine it with any degree of accuracy in the

present state of knowledge about that period. Mr. Shungoony Menon's

statement that Nanja kuravan and his confederacy were driven away by the

King of Travancore in the Kollam year 292 M.E. (1117 A.D) cannot stand.

We have evidence to prove that was the year in which the Travancore king

defeated Rajasimha (a Pandia ruler) and conquered the country of Kottar

together with the whole of Nanchinad.^ How can these two facts be

reconciled unless we are prepared to identify Najikuravan with the Pandia

King Rajasimha?

There exist several records to show that the titles of

Vanigaraman, Cherakon and Vairavanan'° were conferred on the most

influential members of the Mudaliar community in recognition of the

signal services tendered by them in bringing about an arrangement between

the people of Nanchinad and the king of Travancore. The richest and the

cleverest of the above triumvirate was the Vanigaraman Mudaliar,

popularly known as the Periaveettu Mudaliar of Azhakiapandiapuram. The

Vairavanan family alone has become extinct now. The other two are

represented by their lineal descendants at Alur Azhakiapandiapuram and

other place is South Travancore."

^ Shungoony Menon, P., A History of Travancore, Trivandrum, 1983, p.68. '° Swell, Robert, Historical Inscriptions of Southern India, Madras, 1932, p. 147. " Personal Interview with Periyaveettu Mony, aged 60, residing at

Azhagiapandipuram, dated 24.10.2009.

47

As a mark of special favour these title-holders were allowed

the privilege of riding on palanquins in those days. A neetu document

dated in the year 655 M.E. (A.D 1479) conveys as many as 20 Kottas of

paddy-fields to the Vairavanan family for maintaining a palanquin

establishment in their house. The Vanigaraman Mudaliar even now

enjoys the honour of receiving 500 fanams, a piece of silk, and a kavani

(fine cotton cloth) from the Travancore king whenever a marriage is

celebrated in his family. The death of the senior member is even now

reported to the palace and a sum of 300 fanams, a piece of silk and cotton

cloth are sent to his next heir as a mark of respect.'^

Ninavu and Neetu documents from the palace were

despatched to the Mudaliar direct and not through any intermediary

officials. Information regarding births, deaths and even illness of any

member of the royal family was conveyed to him by special neetus.'"*

There are records to prove that the Vanigaraman Mudaliar as representing

the people of Nanchinad was consulted by the king on many important

State affairs. It was this Mudaliar assisted by a number of Ampalakkars

(officials) who collected the revenue from the ryots of Nanchinad and paid

the same into the royal treasury for a long time in the past. The

1 n

A Neetu document dated 655 M.E., Kerala Archives, Trivandrum. Kerala Society Papers, Series 7, p.22. Nagam Aiya, V., The Travancore State Manual, Vol.1, Thiruvananthapuram, p.324.

48

Nattukkootams or national assemblies were invariably presided over by the

senior member of the Vanigaraman family. These meetings were

announced by tomtom and bugles throughout the country. Political

questions of great importance were discussed by the representatives of the

people.'^

The rights and privileges of the people were very jealously

guarded by the Nanchinadians, led by Vanigaraman Mudaliar and they

were ready to do anything to defy the authority of the Government to revolt

and seceded to a place on the frontiers of Travancore or outside it when

circumstances demanded such a step being taken for getting their

grievances redressed by the sovereign.'^ It was perhaps in these meetings

of the early Nanchinadians that the political weapon of non-co-operation

was forged for the first time in the annals of our country.

The following extract from the Travancore State Manual

strongly supports the statements made above. The people (the

Nanchinadians) also more than once abandoned their houses and took to

the neighbouring hills refusing to rapture to their villages unless the king

promised redress to their grievances. Even service under the king was

declared treason against the commonwealth of Nanchinad. To this day the

people of Nanchinad are a class distinguished from the other

*̂ Mozhi Olai of 878 M.E. (Kerala Archives). '̂ Travancore Archaeological Series, Vol.V, pp.215-216. (Hereafter mention as

T.A.S).

49

Travancoreans by a bold address and plain speaking to the authorities an

instinct inherited from long ages of suffering and resistance to this

government. One of the most favoured forms of expressing grievances

adopted by the people of the southern taluks (Nanchinad) to the sovereign

is to say 'kindly allow us to go outside the Tovala frontier as a matter of

fact they did go several times in former ages outside the Travancore

frontier when oppression by the King's officials or depredations by foreign

armies became intolerable but every time they went they were called back

to their homes by the ancient kings who always cajoled them with sweet

promises of sympathy and better protection.'^

The royal proclamation of 993 M.E. prohibited the holding of

all political meetings in Nanchinad. It completely stripped the Mudaliar of

all his powers. His tomtoms and bugles were put to silence and his

position was brought down to the level of an ordinary subject of the king to

Travancore.'^

The ola documents found in the private archives of our

Periaveettu Mudaliar have been very carefiilly preserved in rattan baskets

specially made for the purpose. Their number may exceed 600. Some of

them have already begun to show signs of decay. If steps are not taken on

Nagam Aiya, V., The Travancore State Manual, Vol.11, p.324. ' Personal Interview with Chellappan Filial, age 72, residing at Aloor, dated

26.10.2009.

50

time to have them transcribed they are sure to be lost to the world for

19

ever.

Among the Mudaliar Manuscripts there is a petition signed

by Nayinar Aarumukhapperumal on behalf of the people of Nanchinad, the

southernmost portion of Travancore. Several other documents also exist

in the same collection which likewise bear the signature of

Aarumukhapperumal. Ten of these Aarumukhapperumal documents are

what are known as Opuravu Mozhimaara Olais, Oppuravu Olais,

Mozhimaaraa Olais, or Mozhi Olais. They covey the resolutions passed by

the Nanchinadians in their political conferences held at Kadukkarai,

Bhoothapandy. Isanthimangalam, Vadaseri, Asiramam and other places

some two or three centuries ago.

The conference of the residents of a single Pidaakai or group

of villages was called Pidakaikkoottam and that of the people of the whole

Nadu, Nattukkoottam. It is clear from the records that these meetings

especially the Nattukkoottams or national assemblies were held right in

front of the temples situated in the villages mentioned above.

It is scarcely necessary to add that these records from a group

by themselves and throw a flood of light on the political condition of

' Perumal, A.K., Muthaliar Avanangal, 2006, p. 19. Kerala Society Papers, Series 7, Doc. No. 18, pp.36-37.

'̂ Ibid., Series II, p.285.

51

Nanchinad during more than a hundred years beginning from 807 M.E.

(1631 A.D). Consequently their value and importance in the building up of

the past history of Travancore can not be overestimated.

It will be found from the extracts that one Aarumukhapperumal

figures as a signatory in all the documents. It is inclined to think that the

name does not represent any man who lived moved and had his being in

this world. The reasons for the supposition are set forth below:

An examination of the names of the signatories to the

Vadaseri record dated 905 M.E. enables us to find out that

Aarumukhapperumal is only a nom deplume and that it does not stand for

any inhabitant of Nanchinad who lived at that time.

The signatories referred to above are the six faced God of the

Hindu pantheon, Skanda and Subrahmanya. The six pidakais or groups

of villages of Nanchinad are represented by the God having six faces i.e.

Subrahmanya.

In all these it seems that a kind of verbal or derivative

relation subsists between the names of the Pidakais and those of the

individuals that represent them in the document. Could this be attributed to

chance? Certainly not. It must be the result of consummate deliberation on

22 Mozhi Olai of 807 M.E. (State Archives, Fort Trivandrum). ^^r.A5.,Vol.V, pp.217-22.

52

the part of the persons who were responsible for the drafting of the above

records.̂ "* That Arumukhapperumal (Subrahmanya) was at that time the

favourite God of the Nanchinadians may be evident from the fact that

ancient documents other than those underdiscussion are often found

concluding thus may Subrahmanya help us.̂ ^

The full name of this individual composed of his father's

name and his name, is not found mentioned in any one of the documents

signed by him. It was and is customary to give the full binominal name in

the documents except in the case of Gods and in many instances of kings.

The dates of the records attested by Aarumukhapperumal range from 807

to 986 M.E. i.e. over a period of 180 years. This would show that he was

not an ordinary human being of this mundane world.

Now the question may arise Are these Aarumukhapperumal

documents forgeries? Yes, they are forgeries only in the sense in which

Chandeswara documents can be held to be such. Did Chandeswara ever

care to leave the abode on mount Kailas and reappear on this earth for

signing the above documents? Common sense tells us that an ordinary

temple servant or any other man appointed for the purpose might have

done this work in the name of the great saint.

'^^ Ibid., pp.223-224. ^^6/^., pp.226-227. ^^7 :A5 . Vol.1, pp.271-275.

53

From the foregoing it is clear that the name

Aarumukhapperumal met with in the Oppuravu Mozhimara Olais of

Nanchinad does not represent any human being who lived in those days. It

refers to God Skanda only. By making this deity the signatory to the above

documents passed in their national assemblies the Nanchinadians have

given us a practical proof of their belief in the saying Vox Populi Vox

Dei}'

Thus it can be safely concluded that the name

Aarumukhapperumal refers only to the six-faced God Skanda and not to

any human being. The name is often found used to represent the people of

one Pidakai six Pidakais, or the whole Nanchinad. When the resident of

more than six Pidakais meet in conference the names of other Gods also are

found included in the document conveying the resolutions.^^

The Kerala Mudalis are referred to in the early records as

agriculturists, merchants, native Vydhians and weavers from time

immemorial. They are referred to as a war like brave and active race of

South India.^° They have been found in the extreme South India from very

early times. It is proved from records that the Kerala Mudalis who lived in

^̂ Ibid., p.278.

Memorandum submitted by the General Secretary of the South Travancore Sackaravar Sangam to M. Krishnan Nair, Dewan at Travancore dated 4"̂ November 1918.

°̂ Kathirvel, S., A History of the Maravas, 1700-1802, Madurai, 1977, p.28.

54

the Madura region helped Thirumalai Nayak when he invaded Travancore

to defeat Ravi Varma between 1619-1663.^' We learn that the Tanjavore

District was the area where the Kerala Mudalis originally settled and

moved late to the neighbouring Tirunelveli, Trichirapalli, Madurai, South

Arcot and then Kanyakumari district. The higher social status enjoyed by

the Kerala Mudali in the Hindu community attributed to the belief that they

had helped Therumalai Nayak in his conflict with Ravi Varma while the

sovereignty enjoyed by this community in the region of Travancore and

Tirunelveli in historical times was due to their martial qualities.^^ At the

beginning of the 12* century the Kerala Mudalis were found in the present

Tanjavore, Madurai, Arcot, Chennai, Kanyakumari district, Tirunelveli

district and the two taluks namely Agasteeswaram and Thovalai taluks of

Kanykaumari district constituted what was known as Nanchilnad.

The Kerala Mudalis who were found in the district of Tamil

Nadu migrated from there to Travancore and they occupied the important

villages like Amsi, Colachel, Palliyadi, Kannanvilai, Irumpuli, Anakuzhi,

Ananchycode, Nattalam (Vazhathottam), Pootteti, Manavalakurichi,

Kunnankadu, Melparai and Venkodu were formed first. Later few more

villages were also formed.̂ "*

'̂ Aiyangar, S.K., op.cit., p.l6. ^̂ Tamil Lexicon, Vol.V, 1891, p.5112. •5-3

This is apparently an instance of legendary invention to explain the present name.

^'^ Kerala Mudali, Central Office Record, Amsi, dated 8-2-1943.

55

There is little evidence which helps us to determine the

original home of the Kerala Mudalis. The records available with the

families of Kerala Mudalis it could be gathered that this Kerala Mudalis

migrated from Kaveripatinam into Kanyakumari.^^ But the dates of their

migration into Kanyakumari were different.

Sub Castes among the Mudaliars

Thondaimandala Mudaliar

The Thondaimandala Mudaliars are a high ranking caste in

the State of Tamil Nadu.̂ ^ They are the original homogeneous group of

Mudaliars who were settled in Thondaimandalam or Thondai Nadu in

South India by Chola King, Karikala Chola." Then Karikala Chola

annexed Thondai nadu and gave it to his son Athondai. He divided

Thondaimandalam into 24 Kottams and parcelled it out to the Vellala

Chiefs, awarding them the title Mudali or Mudaliyar, literally meaning the

•50

first citizens or first ones. They are feudal lords and major landowners in

the Thondaimandalam area which includes the present day areas of

•J C

Palm leaf records of Marava Palayams and Marava families SK's Report to RCSHR, December 1961. These records mostly histories of the Marava palayams and families trace the history from the inception of the Palayams and in case of families from the first time they become prominent. In the introduction all of them uniformly speak about the migrations of the Madras from Ramnad into Tirunelveli. The events narrated in them relating to the Is"" and 19' centuries have corroborative evidences in the English records. Subramanian, P., Social History of the Tamils, New Delhi, 1996, p.38.

^̂ Ayankar, S.K., op.cit., p.25. *̂ Ibid., p.26.

56

Chennai, Chengalput, Kanchipuram and Vellore.^' A significant

population of Thondaimandala Saiva Vellala Mudaliars have also migrated

to other areas such as Madurai and Tirunelveli. Dalavoy Ariyanatha

Mudaliar, the Velala General of Viswanatha Nayak also settled some of

them in areas outside of Thondaimandalam. They are endogamous and

inter-marriage with other Mudaliars is quite rare. Their mother tongue is

Tamil.'*° They have a long history of ardent Saiva devotees called

Nayanmars. Sekkizhar the author of the Tamil epic Periyapuranam hailed

from this community.

Thondaimandala Kondaikatti Vellalar

Tradition suggests that this group was the first among the

Vellalar groups that were settled in Thondaimandalam by Adondai

Chakravarti after overthrowing the Kurumbar sovereignty.'*' Adondai

Chakravarti is described in various ways, like as a lieutenant in the Chola

empire,"*^ as the son of ancient Chola King Kokkili and a Naga princes, as

the illegitimate son of Rajendra Kulotunga Chola I and a palace

attendant,"*^ and a son of Karikala Chola."*"* This claim appears blurred due

^̂ Ibid., ^21. ^^ Personal Interview with C. Paneer Selvam, Social Worker, aged 50, residing at

Madurai, dated 26-12-2009. John Jeya Paul Edward, Religion and Public Cultue encounters and identifies in Modern South India, New Delhi, 1978, p.83.

^^ Nilakanda Sastri, K.A., The Cholas, Vol.I&II, Madras, 1956, p.581. ^̂ Ibid., p.582. ^ Ibid., p.484.

57

to the ambiguous identity of Athondai Chakravarti and the time of such

settlement. There are conflicting sources some that say the settlement was

in 7"" of 8'̂ century A.D and others that say that it was much later in 11"" or

12"' century A.D. Nevertheless this settlement is much later than Karikala

Chola's settlement of Tondaimandalam."^^ There were many Mirasudars

and Zamindars belonging to this group. They are mainly concentrated in

Madras, Chengalput, Kanchinpuram and Vellore district.

Agamudaiya Mudaliar

Agamudaya Mudaliar or Arcot Mudaliar combined with

Thuluva Vellalar, a Vellalar caste from Tulu Nadu and are now they are

known by Agamudayar/Arcot/Thuluva Vellala names. Their presence is

significant in the Northern districts of Tamil Nadu."*̂ One

Kajdladamudaiyan alias Solakon Pallavaraiyar from Kulattur in

Tiruvindalumadu is said to have held the office of Mudali in the 13"'

century.'*^

Sri Lankan Mudaliyar

C. Sivaratnam traces some of the Mudaliyars in Ceylon to

Thaninayaka Mudaliyar (among other) a rich Saiva Vellala who emigrated

^ http://www.books.google.com. ^ List of Backward Classes Approved, Tamil Nadu, 2005.

^'^ Inscriptions of the Report of the Pudukkottai State.

58

to Ceylon from Tondaimandalam."*^ Jaffna has two or three clans from

Thondaimandalam with the Mudali surname. Irumarapum Thooya

Thaninayaga Mudali from Seyyoor and Mannadukonda Mudali whose clan

has been quoted even during famous poet Kambar(s) time. Here is the

direct quotation from Kailaya Malai a historical book of Jaffna on the

migration into Jaffna from Thondai nadu. The other clans may come under

this section or under Sri Lankan Vellalar section.

The next was the Vellala of the family of him who shed over

Kamban, a shower of gold for the work of Erezhupatu whose country was

Tondainadu who had a widespread name who used to wear a lotus garland

and whose name was Maanadukanda Mudali. He was made to reside at

Irupalai. The next was the Vellala of Seyur who was as wealthy as Indra

and who never deviated from the path of vesture whose garland was of

water lilies whose fame was great and whose paternal and maternal lines

were matchless and pure and whose name was Taninayaga. He was made

a chief of Neduntiva.'*^ The class of Mudaliyars was created by the Birtish

administrators during 19 century.

Kerala Muthali / Mudali

Kerala Muthali (Mudali) are predominantly found in the

'* http://www.books.google.com. ^^Ibid.,p.86.

59

Trivandrum and Palghat districts of Kerala and Kanyakumari district of

Tamil Nadu.^° They migrated to these places in the late 17* century

onwards for various purposes including agriculture, coconut oil extraction,

coir trade and as specialized fighters and reliable spies. They were given

special preference by the royal family of Travancore due to their cultural

similarity and loyalty.^' This status resulted in further depending their area

of influence within Travancore. During the British era, many families

embraced Christianity. Unlike the Tamil Brahmins settled in various

places of Kerala, Muthalis/Mudalis marry Nairs and those who are

converted to Christianity but retain Mudaliar identity. Kerala Muthalis still

keep their separate identity even though they are microscopic minority

caste. Due to their linguistic and educational backwardness in Kerala,

Tamil Nadu and Pondicherry states have categorized them as Backward

Communities. Gradually after independence and state reorganization,

Kerala Muthalis have completely integrated with the Kerala culture but still

consider Lord Muruga/Subrahmanya as their primary God of worship

while most of the Kerala Hindus are dovotees of Lord Vishnu. Alienation

from Travancore Royal family began with Swathi Thirunal's acceptance of

Thanjavoor Sugandhavalli alias Sugandha Parvathi Bhai as his wife. His

first wife Thiruvattar Amma Veettil Paanapillai Ayikutti Narayani Pillai

°̂ List of Backward Classes approved, Sl.No.57. '̂ Petition submitted by Kerala Mudali Samudayam, Amsi, to the Chief Minister

of Tamil Nadu, dated 26-09-1971. List of Backward Classes, No. 86.

60

was belonging to a powerful Nair family from Central Travancore. After

Swathi Thirunal's mysterious death at an early age of 33, the Kerala

Muthali community faced various threats. Then British resident General

Cullen's timely involvement helped to avert a great backlash on the

community. The South Travancore Keralamuthali Samajam is the

umbrella organisation currently working for the cause of the community."

Senguntha Mudaliyar

Kaikolar or Sengunthar are a large Tamil people in the states

of Southern India.̂ "* Historically there were seventy-two subdivisions

(nadu or desams). Their name comes from the Tamil words 'Kai' (hand

and "kol") (shuttle used in looming or spear). They consider the different

parts of the looms to represent various Gods and sages. They are also

known as Sengunthar, which means a red dagger in Tamil.

During Chola rule Kaikolars served as soldiers and were

called "Terinja kaikolar padai" (Terinja means "known" in Tamil and

Padai means "regiment") so "terinja-kaikolar padai" were the personal

bodyguards. Kaikkolars were militarised during the Chola empire and

formed many regiments in the Chola army from 8'̂ century to 13'*' century.

Kaikolars were prominent members of Tamil society even during the 10 th

" Kunjan Pillai, N., op.cit., p.439. ^^ List of a Backward Classes, No.39.

61

century A.D during second Chola rule.^^ Smarakesarit-terinja-Kaikoolar

and Vikramasingat-terinja-Kaikkolar derived their names from possible

titles of Parantaka. Udaiyar Gandara-dittatterinja-Kaikkolar(8) must have

been the name of a regiment called after king Gandaradiya, the father of

Uttama-Chola. Singalantaka-terinja-Kaikkolar (a regiment named after

Singalantaka i.e. Pamtaka 1) 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. Muttavalperra seems to

indicate some special honour or rank conferred on the regiment by the

king.̂ ^

Karaiyar

Karaiyar or Kurukulam or Sinhalese Karawe are also using

Mudali title is traditionally both a sea faring and warrior caste found in the

Tamil Nadu state of India and the coastal areas of Sri Lanka. They are

predominantly found in the area known as Coromandel Coast. These three

sea faring related social groups are regionally distributed with each group

dominating a certain coastal belt. Sea faring activities include trading,

coastal fishing and naval activities.^^

^̂ Devanesan, A., History of Tamil Nadu (Tamil), 2004, p. 157. ^ /̂Z?jW.,pp.l57-158. ^̂ http:/www.defenseka.com/kzz,htm

62

Mudaliars of Bangalore

The Bangalore exhibition is usually conducted on the

RBANMS grounds in Ulsoor which is owned by Rai Bahadur Arcot

Narrainswamy Mudaliar Trust. The trust has several schools and colleges

affiliated to it.̂ ^

Mudaliars of Hyderabad

The Mudaliar community has a significant presence in some

important commercial and residential areas in Securderabad in places like

Marredpally, Begumper Padma Rao Nagar Malkajgiri and Tamaka.^^

Mudaliars from the Arcot Mudaliar, Thuluva Vellalar, Agamudaya sects

among others are thriving having male Secunderabad their home.^°

From the foregoing pages it is seen that Mudali or Mudaliar

in Tamil language liberally means a person of first rank in a feudal society

in South India. Most of the Mudaliars are Tamil people with Tamil as their

mother tongue. They are mainly concentrated in Madras, Chengalput,

Arcot, Tanjore, Trichi, Tirunelveli and Kanyakumari district. They

migrated to these districts in the late 11* century onwards for various

purposes like agriculture, weaving, oil extraction and trade. They were

'' Ibid. ''Ibid. '' Ibid

63

also recruited as fighters and spies by the rulers of Travancore. Special

preference was given to them by the rulers of Travancore due to the loyalty

and cultural similarity. Though they were Hindus a few among them

converted to Christianity after the arrival of Europeans. Though they

settled in various places and changed their religion they still retain

Mudaliar identity. Kerala Mudalis still keep their separate identity even

though they are a microscopic minority cast in Kanyakumari district.

Because of their language, the educational backwardness, the states of

Kerala, Tamil Nadu and Pondicherry have categorised them as Backward

Communities.