performed by them.

They were the prime and valuable services and in return they were
rewarded well by the kings. They also inscribed the victory of the rulers in inscriptions.
Since they were masters of laws, they involved in indicial activities also. They played
vital role in village assemblies. When they were found guilty for thieving and stealing
temple properties, they were exonerated with mild punishments by the state and the
establishment unlike the non-Brahmins who were found guilty of such crimes. On the
whole, their influence was felt strongly in the socio-cultural lives of the Tamils during
the period under study.

CHAPTER II

VELLALAS

Tamil society was organised on the basis of caste system. Depending on their
professions, sub-castes also existed in large numbers. Tamil castes who traced their
ancestry to the Vedic and puranic gods, calling themselves, Viswa-Brahmanas,
Dravidakshatriyas and Arya-vaisyas.398 They had grown out of the Tamil tribes and
castes, which were described in ancient Tamil literature and inscriptions. There were
atleast three distrinct types of pre-Aryans (Tamil tribes) in the Tamil country, namely the
hill and forest tribes, the Nagas and the Velir or the Vellala tribes. They were
collectively known as Dravidians.399 “Dravidian” should have been applied only to the
Vellalas, who were the latest of the Pre-Aryan immigrants in Southern India. The earlier
Tamil works describe that there were two sections among the Vellalas or pure

398
M. Srinivasa Aiyangar, Tamil Studies Essays on the History of the Tamil People,
Language, Religion and literature, Asian Educational Services, New Delhi, 1982, p.60.
399
Ibid., p.61.
Dravidians, namely the cultivators and the non-cultivators. Sometimes the term Naga-
Dravidians was used to denote them. The earlier Kshatriyas were elevated to the rank,
which was equal to the rulers, due to their matrimonial alliances with the Vellalas. They
were on this account called Ilangokkal or the minor kings.The Vellalas held high esteem
in the society. They took participation in the civil and military administration.

Early Political Reference

Vellalas were originally dominant caste of landowners. They were the nobility
and landed aristocracy of the ancient Tamil country. 400 They had maintained close
contact with the different royal dynasties. The Chera, Chola and Pandiyan Kings, and
most of the Petty Chiefs of Tamilakam belonged to the tribe of Vellalas.401 Literary and
archaelogical sources trace the origin of the Vellalas to a group of Chieftains called Vel
or Velir.402 Vellalars were the scions of the Velir chieftains who belonged to the Yadu
Kshatriya clan.403 The Irukkuvelirs are the immediate forefathers of the Vellalas. The
Velir also were identified with Vellalar.404 Legend has it they came to south from the
city of Djaraka in North India under the leadership of the Vedic sage Agastya. Agastya
led 18 Velir families to the south, where they settle down, cleaning the forest and
cultivating the land.405 These velirs or Vellalars not only held absolute control over the
feudal society but also demonstated great military prowess. Mavel Evvi was the famous

400
T.K. Venkatasubramanian, Political Change and Agrarian Tradition in South India,
op.cit., pp.63-64.
401
V.Kanakasabhai, The Tamils Eighteen Hundred Years Ago, op.cit., p.113.
402
Encyclopedia of World cultures, Vol.III, p.113.
403
Kamala Ganesh, Boundary Walls, Caste and Women in a Tamil Community, Delhi, 1993,
p.308.
404
Annual Bibliography of Indian Archaelogy, Vol.17, p.111.
405
S.S. Shashi, Encyclopedia of Indian Tribes, Anmol Publications, Delhi, 1994, p.308.
warrior chieftain known for valour and bravery. He was a Vellala from Millalikurram in
Pandimandalam. His territory included one of the most fertile fields of the Cauvery
basin. Velpari was known as the great patron of poets. He was a relative of Mavel Evvi.
After the demise of the latter, he took over the territory around the mountains of
Paramba. Poet Kapilar described him as the lord of three hundred villages in ancient
Tamil Country.406

Etymology

The word ‘Vellalan’ is derived from the word “Vellamai”, (Vellam = water, anmai
= management) meaning cultivation and tillage.407 Gustav Opert considers Vellalans to
be etymologically identified with Pallan and Palupalli.That means the lord of the Vallas
or Pallas.408

Another reference is that the word “Vellalar” is derived from Vel’ meaning a
spear or lance and “alar” means “People of Vel” an old and archaic Tamil weapon.409
Another theory explains that Vellalars were the controllers of the flood, irrigated their
fields, when the rivers were in flood and raised the rice crop on damp rice-fields, while
the Karalar were controllers of the rain, who looked up to the sky for watering their
fields and stored the rain water in tanks.410

406
V.Kanabasabhai, op.cit, p.113.
407
N.Alagappan, Social condition in Medieval Tamil Country, Thiruvarul Pathippagam,
Chidambaram, 1998, pp.64-65.
408
Edgar Thurston, op.cit., Vol.VII, p.341.
409
V.Kanagasabhai, op.cit., p.113.
410
P.T.Srinivasa Iyengar, "Pre-Aryan Tamil Culture", Journal of Indian History, Vol.VII,
Madras, 1928, p.118.
 Another reference stated that the Vellalas controlled the vellam (flood water),
so that they acquired the title “lords of the flood” and “lords of clouds” (Karalan). Their
title indicate that they were the people who controlled floods and stored water for
agricultural purposes.

The Vellalas were the influential non-Brahmana caste. They were also acted as
functionaries in royal administration and the topmost crust at land owning gentry. They
were the industrious people and merchants. They were considered to occupy the first
place in the social scale among the non-Brahmanas. They called themselves Pillai,
Chettiar and Mudaliar. Though they were known by different names they observed
uniform essential customs and manners.

V. Kanakasabhai stated that among the pure Tamils, the class most honoured was
the Arivar or sages. Next in rank of the Arivar were the Ulavar or farmers. The farmers
occupied the highest position in the society 411, so the Vellalas.

The Vellala community furnished statesmen and generals to the Tamil Kings.
They were generally recipients of high titles like Kizhan, Udaiyan412, Rayan or Arayan413,
Vel or Velan and Kaviti and as Kudal - Udai.414 Arisil Kizhan and Kalingarayan appear
as the gotric names of Karkatta Vellalas. They had ninety six gotras or exogamous
sects, thirteen of which end in Thirai, or Thiraiyan, fourteen in Rayan and sixty nine in

411
V.Kanagasabhai, op.cit., p.112.
412
S.I.I., Vol. III, Part-I & II, No.68.
413
Karu.Rajendran “ Nelvelivalaikuruchi Kalvettugal”in Avanam, (Tamil) Vol.7, 1996, p.42.
414
M.Srinivasa Iyengar, op.cit., p.63.
Udai or udaiyan.415 The term thirai designates the clan or tribe to which that section of
the Vellalas originally belonged. The term rayan as the title conferred on them by the
kings. The term udaiyan would have been conferred on the chieftains, Velan was
another term frequently referred to in many inscriptions. An inscription of Rajendra I
mentions the Thiruvappur Velan Venkadan, Parakesari Muvendavelan, Adavallan
Vasudevan alias Mudikondasola Muvendavelan,416 and Ayirattanankkurruvan Kalakalan
alias Kadavur Velan.417 Kaviti was a special distinction bestowed upon the ministers
of state. Many such gotric names found in the ancient Tamil inscriptions.

Legends and the Origin of the Vellalas

There were many legends that spoke the origin of the Vellalas. According to one
there was a severe drought when the entire world was ignorant of agriculutre, people
prayed to Bhudevi goddess of earth. Bhudevi produced from her body a man carrying a
plough, who showed them how to till the soil and support themselves. They included
Ko-Vaisyas, Bhu-vaisyas and Dhana-Vaisyas.418 Among them, the Bhu-vaisyas were
Vellala agricultural people. The Ko-vaisyas were husbendmen. The Dhana-vaisyas were
trading people.

Another legend is that one Visvakarma, the architect of the Devatas one day
intrued the privacy of Lord Paramasiva and Parvathy. Parvathy cursed him that an
enemy of his to be born in Bhuloka to punish him. Visvakarma said if he knew enemys

415
Idem.
416
S.I.I., Vol. XXVI, No.404; A.R.E., 383 of 1909.
417
Ibid., Vol. XXII, p.17, A.R.E., 23 of 1906.
418
Edgar Thurston, op.cit., p.362.
birth place, he would annihilate him with a single blow.419 Parvathy said that the man
would spring from the banks of Ganges. Viswakarma waited on the banks of Ganges.
One day he noticed that a Kiritam (crown) is coming out of the soil. Viswakarma made a
cut with his sword, which struck only the Kiritam. The man came out with a golden
ploughshare. Visvakarmam laid hold on the man. There appeared the Trinity, Brahma-
Vishnu and Maheswara before Visvakarma.

Vellalas controlled the flood water and utilised it for agricultural purposes. The
majority of them were cultivators. But a small section of them took up other
professions, such as cattle rearing and weaving. Some of them were big land owners.
Sometimes, they were settled outside the village and conrolled the lands, as absentee
land lords.420 Periapuranam clearly describes, the Vellalas and their position in the
society, their economic conditions and their benevolence.421

Vellala Settlement

The commentary on Tolkappiam the oldest Tamil grammer, states that Agastyar
the first Brahmin, in order to settle down in South India brought with him, eighteen
sections of Vellalas.422 J.H. Nelson, stated that they were the descendants of foreign
immigrants, who were invited by the Pandiya king.423 Ugra Peruvaludhi, the Pandiya
king selected 48,000 good families of Vellalas and imported them from east
419
Ibid., pp.361-380.
420
N.Alagappan, Social Conditions in the Medieval Tamil Country, Thiruvarul Publications,
Chidambaram, 1998, p.58.
421
Sekkilar, Periapuranam, Padal : 872.
422
M. Srinivasa Iyengar, op.cit., p.59.
423
J.H. Nelson, The Madura Country Manual, op.cit., p.215.
Kanchipuram and settled them in the Pandya land.424 In Pudukkottai State, Kodumbalur
and its surounding villages were the homes of the Vellalas. Tekattur palm leaf
manuscript stated that a Vellala chief namely Adanachakaravarthy brought many
Vellalas with him to the Chola territory.425 Chola Mandala Jatakam mentions that the
Chola Vellalas consisted of 64 Kudigal (Sixty four divisions).426 The Chola land
occupied by the Vellala was named as Konadu (land of the king) and the Pandiya
territory named as Kanadu (forest land) in Pudukkottai State.427

In Konadu, their power extended from Uraiyur near Trichinopoly to Solavandan

in the Madurai district and included Piranmalai, Ponnammaravati, Karaiyur
Oliyamangalam, Annavasal and Vayalogum. In Kanadu, they occupied the south and
east of Konadu and extended as far South as Tondi and Kalaiyar kovil. 428 The Vellalar
occupied five eighths of the rural area in Konadu and three eighths in Kanadu. Konadu
was divided into three Kurrams-Uraiyur, Oilaiyur and Urattur. It was further subdivided
into 64 Nadus comprising altogether 756 Villages. Among them 212 Villages were
granted as devadhanam and 21 Villages as brahmadeyam.429 The rulers of Medieval
Tamil Country also settled the Brahmanas in the land purchased land from the
bhumiputtirar (Vellala land owners) or the Nattumukkal.430

424
Pudukkottai State Manual, p.547.
425
Idem.
426
Adhmanatha Desikan, Cholamandala Satakam, Tanjore University, Tanjore, 1994, p.67.
427
Pudukkottai State Manual, p.548.
428
Ibid,, p.549.
429
Ibid,, p.561.
430
A.R.E., 43 of 1936-37.
 Nattumakkal, enjoyed the full right over the villages they were all Vellalas. The
Pudukkottai State manuscripts stated them as Nilattarasu.431 (rulers of the soil). They
lived independently with the support of the rulers.

Privileges

The bulk of the land was owned by the Vellalas, the agriculturists, who
commanded a high social rank. Naccinarkkiniyar distinguishes them as the rich and poor
Vellalas. The rich Vellalas held high official posts under the king in the civil and military
administration.432 They held the titles of Vel and Arasu in the Chola country and Kavidi
in the Pandya Country and the Jusconnubii (special privileges) with royal families.433

The Vellalas were recognized as a respectable body of the community. There was
a ceremony called tulabharam (weighing in scales) observed by the ancient kings. When
the Chola kings performed this ceremony, the right to weighing kings in person was
accorded to the Vellala Chettis. This shows that the Vellalas were also recognized as a
respectable body of mercantilemen in-charge of weights and measures.

The Cholas imposed certain taxes and collected them through the officials.
Besides the taxes collected by the rulers,the local administrative units like village
assemblies also enjoyed the privillage of collecting the taxes. Since the local
administration, during the medieval period enjoyed the autonomy. But the privileges

431
Pudukkottai State Manual, p.547.
432
K.A.N. Sastri. op.cit., p.88.
433
Swaminathan, The Early Cholas - History, Art and Culture, op.cit., p.122.
enjoyed by them were subject to general supervision and control from the centre. This
privilege was enjoyed by the Vellalas also. There is an example of such regulation
emphasized in a royal order of Rajendra II. According to it, right to raise such dues in
the village of Vakkur was made the monopoly of the Vellalas who are said to have had
the kani of the place.434

When this privilege was in practise, the common people sometimes suffered in
the hands of the officials for the non-payment of taxes or dues. There is an epigraphical
reference which depicts an incident. An epigraph dated 1286 A.D. states that a land
holder named Sengadir Chola Muvendavelan suffered due to the arrears of land dues.
The Royal officer, Brahmadarayan threatened him and ordered to put in prison.435 To
escape from this ill repute, the debtor sold his younger brother's land which was
apparently a joint family property for 100 panams in public auction and paid the land
dues.436

Another instance, a record of Kilattaniyam in Pudukkottai District registers the

sale of land to the local Siva temple by one Vira Cholamuvendavelan the Vellala and
others for 40 panams in order to pay the taxes on their holdings.437 The lands were sold
under very clearing circumstances and the tenants had no other means of clearing the
dues to the government.

434
K.A.N. Sastri, op.cit., p.47.
435
A.R.E., 24 of 1914; Ibid., 33 of 1915.
436
Idem.
437
P.S.I., No.624.
Professions

The Vellalas held almost all important professions during the medieval period.
Champakalakshmi stated that the Vellalar took six professions such as cultivation,
smithy, pottery, weaving, cattle rearing and trade.438 Pinkala Nigandu mentions ten
professions of the Vellalas as below:
anai valinnirral, maan vinaithodangal, kaikadanarral, kurramanathinmai,
suramporral, neengatha muyarchi, manniraitharuthal, orrumaikodul, discipline and
virundhopal. The land owing gently did all works of agriculture like, directed
agricultural operations and possibly leased out their lands.439

Divisions Among the Vellalas

The Vellalas were a major agriculture caste in medieval Tamil Country. Different
sub-castes were localized in different regions. They were heterogeneous and lived in
multi-caste environments, among them. Pinkala Nigandu describes three types of
Vaisyas. They were: Dhanavaisyas or merchants, Poovaisiyas or agricultural people and

438
R.Champakalakshmi, op.cit., p.42.
439
Pinkala Nigandu, 781.
Miz top epw;wd; khz;tpid njhlq;fy;
iff;$l dhw;wy; fhpfyfj; jpd;ik
nahf;fy; Nghw;w Nyhth Kaw;rp
kd;dpiw jUj nyhw;Wik Nfhl
wpUe;jpa nthOf;fk; tpUe;J Gwe; jUjy;
Ntshz; khe;jh; nra;ifaP iuj;Nj
Ko-Vaishyas or herdsmen.440 Poovaisiyas were Vellalas. Dhanavaisyas were trading
people. Kovaishyas were cattle rearer. The sub-divisions of the Poovaisiyar were
karkatta or karala Vellalas, Tuluva Vellalas, Choliya Vellalas, Kondaikatti Vellalas,
Sembaratti Vellalas, Kodikkal Vellalas, Kongu Vellalas, Aranattu Vellalas and
Arumpukottai Vellalas.441

A number of inscriptions of Medieval Tamil Country frequently refer to many

divisions or sub-caste of Vellalas. They are: Tondaimandalam Vellalas or Konkatta
Vellalas, Soliya Vellalas, Kongu Vellalas, Nanchilnad Vellalas, Karaikattu Vellalas,
JainaVellalas, Kodikkal Vellalas, Urattur Vellalas, Tuluva Vellalas, Milalaikkuru
Vellalas, Vembanattu Vellalas and Thenmandala Vellalas.442

Karala Vellalas

Karala Vellalas were divided into Kanattars and Konattars.443 Each division has
many exogamous sub-divisions “Karalar” was the term used to denote the Karkattar
community. Manimekalai also referred to the term Kavalar Sanbai, which denotes the
city Sikali. Sanbai is one of the twelve names of Sirkali, Sirkali was then a seat of the

440
Pinkala Nigandu, 792.
coth; Nkopay; fhuhs; hpsq;Nfh
Gfo;G+ itrpah; ngaNu
441
Simon Chetti, The Castes, Customs, Manners and Literature of the Tamils, Asian Educational
services, Madras, 1992, p.52.
442
S.Raju “ Arithuvaaramangalam Vellalar Cheppedugal” in Avanam, Vol .7, 1996, p.75.
443
Pudukkottai State Manual, Part I, Vol.1, p.548.
Karkattar. So, it was called as Karalar Sanbai in the epic.444 The term Karalar means
people who were engaged in agriculture.

‘Karanmai’ meant the steel blade of the plough or plough share. 445 So, Karalar
meant those who were masters of plough share and they were naturally the Karkattar.

The Karala Vellalas were skilled agriculturists. They destroyed the jungles and
brought the land under cultivation. They established irrigational facilities. They
constructed dams, anicuts tanks, channels, and fed the lands. A copper plate found in
Pudukkottai mentions the places of Karala Vellala settlements.446 They are Tekkattur,
Karaiyur, Viruchilai Ponamaravati, Diyamangalam, Idaiyarrur, Peraiyur, Arimalam and
Valasam panikkam in Tirumayam Taluk. They also settled in Kolattur, Marudur,
Alangudipatti, Vellanur and Kovilvirakudi.

Kongu Vellalas

The Vellalas of Kongumandalam were called as Kongu Vellalas or Kongu Vellala

Gounders. Kongu Nadu includes Coimbatore, Salem, Pollachi , Udagamandalam and
Dharmapuri. Among the Kongu Vellalas, Vellala Gounders were the dominant
community in that region. Kongu Vellalas were also known as Gangakulatars.447 They
were the kurunila mannars (petty chiefs) of Ancient Tamil country. Kadaiyezhu
Vallalayal hailed from this community; they were believed to be great patrons and
444
M.Arunachalam, A Study of the Culture and History of the Karkattar, Bulletin, Jan-June 1975, p.5.
445
Ibid., p.6.
446
Pudukkottai State Manual, p.549.
447
V.Ramamurthi, Kongunattu Goundargal (Tamil), Trichy, 1997, p.99.
philanthropists. They were the traditional heads of the Kongu Vellalar community. They
migrated to Kongu country from Cholamandalam and Thondaimandalam. 448 The Cholan
Purvapattayam and the legendary work Annanmarkatai mentions that the Kongu
Vellalas came from Chola Country. The Chola purvapattayam describes449 that the king
Karikala killed his son since the latter had killed a calf. Subsequently, Karikala suffered
from mental sickness. To get rid of this, he constructed 36 big temples, 360 small
temples in Kongu from Karur to Muttam. For that purpose people belonging to eighteen
castes were settled in these regions. One among them were Kongu Vellalas.
Ananmarkatai makes another reference regarding the Vellala settlement.450 According
to that the Vellalar moved out of the Veynadu in the Chola country, due to their
refusal to offer their girl as the bride for the Chola prince. Kongu Vellalar Puranam
mentions the Marabalan legend. By this legend, Vishnu created Marabalan,
eponymous ancestor of the Vellalas, at the request of Siva, to introduce the art of
farming in the world. Marabalan had his rule in the Kanchi region. Konga, a descent of
Marabalan, migrated to Kongu country with 60,000 followers of Vellala Kudigal. He
gave his name to this region called it Kongu.451

The Kongu Vellalar are sub-divided into the Sendalais (red-headmen) the
Padaitalais, (leaders of armies) the Vellikais, (the Silver hands) the Pavalamkattis
(weavers of coral) the Malaiyalis (lived in the foot of the hill) and the Tollakadus (ears
with big holes). Among these groups, the Sendalai Vellalas were predominant in the
Kongu country. They grouped among themselves in various places. These group further

448
V.Ramamurthi, History of Kongu, Madras, 1986, p.4.
449
T.Chandrasekar, Cholan Poorvapatayam (Tamil), Vol V, Madras Government Oriental
Series, pp.56-60.
450
V.Manickam, The Kongu Nadu A.History upto A.D.1400, Makkal Veliyedu, Chennai,
2001, p.539.
451
Ibid., p.540.
divided into number of clans. Each clan had shown special interest and was associated
with particular food, animal, fish, bird, insect and fruit. They had different group
titles,which was named as Kuttappeyargal. A plenty of medieval inscriptions mention
the different kuttappeyargal.452 They are noted as a hardy race of people, very
industrious and honest, since they involved in agricultural activities and they became
the backbone of the Kongu Country. A proverb says “The Vellala goad is the rulers
scepter”.453 The Kongu Vellalas by the effect of their ploughing, maintained the prayers
of the Brahmin’s, strength of the rulers, the profit of merchants and the welfare of all.
The Kongu Vellalas sometimes occupied an even lower position in society than the
Soliya Vellalas because they dined with so-called lower castes like Tottiyans.454

The Nanchinad Vellalas

The Nanchinad Vellalas were another group of Vellalas. They were land owners
and tillers of the soil and held offices during the medieval Tamil Country. The term
“Nanchil” occur in Purananuru.455 “Nanchil” means ploughshare. “Nanchil” has been
famous for its prosperous paddy cultivation. Nanchilnadu is the land of agriculture.
“Nanchil” denotes the region of bastions or forts represented by the natural barriers
like hills fortifying the land. The Pandyas were the time honoured rulers of this region.
Purananuru speaks of chieftain Nanchil Porunan, who ruled northen Nanchilnad. He
was the vassal of the Pandya king. He was described as Tennavar Vayamaravan; the
thennavar denoted the Pandiya.456 Nanchinad comprises the taluks of Tovalai and

452
A.R.E., 213 of 1920; Ibid., 220 of 1964; Ibid., 260 of 1931.
453
Edgar Thurston, op.cit., p.368.
454
Idem.
455
Purananuru, 137 and 139.
456
Ibid., 380.
Agastisvaram in the extreme south of the present Kanyakumari District. The Vellalas
have been the most dominant people of the region over the years. Some Nanchilnad
Vellalas settled down in North Travancore, Madras city and other places of Tamil Nadu.
The Nanchilnad Vellalas had their temples for their own clan in the districts of
Tirunelveli and Madurai. All were Saivites. Though they were not opposed to the
worship of Vishnu, their high priest was the Umayorubhagom Gurukkal of
Srivaikuntam.457 They used holy ashes and commonly had three horizontal lines with
holy ash on the forehead and arms. Like other non-brahmin communities, they also
worshiped village deities like Madan, Inan, Isakki and Mariamman.Besides daily
worship ,certain periodic festivities and ceremonies were held. They were known as
Chirappu, while grand annual festivals were known as Kodai.458 These peykodai and
amman kodais were celebrated with great enthusiasm and at considerable expenses.

Kottai Vellalas

The Vellalas who lived in the fort were known as Kottai Vellalas. They lived in
Srivaikuntam fort, in the delta of the Tambiraparani river. This tribal settlement is dated
back to 10th Century A.D. The ancestors of the Kottai Vellalars were obsessed by a
political revolution from their home, Parakirama Pandya presented them a home and
protection in the valley of river Vaigai.459

Under the Pandyas of Madurai these Vellalas were the chamberlains or

treasures. They enjoyed the hereditary dignity of crowning the newly succeeding kings.
This traditional dignity is still commemorated by an annual ceremony, performed in a

457
K.K.Pillai, The Tradition and History of the Nanchilnad Vellalas, Bulletin, 1973, p.8.
458
Ibid., p.9.
459
The Indian Antiquary, October 1874, Vol. 43, p.287.
Tirunelveli Temple.460 These Vellalas shut themselves out from social intercourse with
their kinsmen. They had established the most unique customs, absolutely unknown to
the rest of the tribes.

Chozhiya Vellalas

The Chola mandala Satagam states Cholamandalam is famous for the Chozhia
Vellalas. Chozhiya Vellalas inhabited all over medieval Tamil country. They were
the people of Chola nadu in origin and were greater land lords in the Chola Kingdom.
They were also the great warrior clan of the Cholas and led crucial wars for Chola kings
as generals of Chola army. The Chozhiya Vellalas were divided into several exogamous
gotrams. They included the sub-castes of Keerakarar, Kodikalarar and
Vatrilaikkarar.461 Among them, the Chozhiya Vellalas of Ambunadu occupied a higher
rank than other Chozhiya Vellalas. The members of the Chozhiya Vellalas held the tittle
of “Pillai”.462 The Pandya Vellalas of Madurai and Tirunelveli members also used this
caste suffix.

Vellalas and Agriculture

In the medieval period agriculture and trade were the two unique economic
segments of Tamil society. These unique activities gave rise to various settlements,
different groups and institutions. The Vellalas who were actually agriculturists during

460
Ibid., p.288.
461
P.S.I. Manual, Vol.II, p.549.
462
Ibid., p.545.
the medieval period actively participated in the cultivation process. Consequently, they
were responsible for the formation of new institutions in the medieval society. The one
such organized settlement during the medieval period was the formation of Vellanvugai
Villages.463 Vellanvagai comprises two words, Nilakanta Sastri explains the term in a
beautiful manner. “Vellan” means cultivator, “Vagai” means class or manner464. It was
an oridinary ryotwari village. It had the direct relations with government and paid a
land tax liable to revision from time to time. He also implies that the Ur was the
settlement of the cultivators. The Vellalas had direct connections with the government
regarding the payment of taxes. The Vellalas who were engaged in agriculture were
settled in Ur. They were known as Urar.465 Mostly the agricultural lands were controlled
and cultivated by group of people popularly known as Urars. Historians like Noboru
Karasimha has opined that they were Vellalas.466 Moreover the agricultural lands were
sometimes held commonly by the communal body (Ur). In this case, the cultivation and
management were done by the same communal body, and the land became the
property of the community. This communal ownership was enjoyed by the Vellalas.467
Tamil lexicon referred to Vellanvagai Village. The title itself denotes that the village
was owned by the Vellalas.468 Thurston rightly poits out that the Vellalas by the effect
of their ploughing maintained the prayers of the Brahmanar, the strength of the kings,
the profit of merchants, the welfare of all charity and donation, the enjoyment of
domestic life and connubial happiness, homage to the gods, things of good report or
integrity, the good order of the caste and skill of all these things came to pass by the

463
S.I.I., Vol III, Part- III & IV, No. 204.
464
K.A.N.Sastri, op.cit., p.425.
465
S.I.I., Vol. XVII, No. 442.
466
Noboru Karashima, South Indian History and Society, Studies from Inscriptions, A.D.850-1800,
Oxford University Press, Japan, 1984. p.91.
467
P.Chandra Sekaran, Agrarian system of Tamilnadu from A.D. 850-1300, Rajapalayam, 2004, p.29.
468
Tamil Lexicon, Vol VII, p.1012.
merit of the saying, “Agriculture is no agriculture unless it is performed by the
Vellalas”.469

The Vellalas who involved in agriculture were divided into three categories. They
were the cultivator, peasants and landlords The cultivators were not only the owners,
but also cultivators themselves. The agricultural peasants worked in the lands for
wages. Some Vellalas who leased out their lands for others were known as share
cropers. Some peasants who worked for wages were ranked lower in the social order. A
peasant is one who is either as owner or no-owner, actually involves himself in
cultivation. He may be a tenant share-cropper or a landless agricultural labourer.

Vellalars, the controllers of the flood, irrigated their fields, when the rivers were
in flood, and raised the rice-crops on damp rice-fields with the extraordinary patience.
They dominated other agricultural peasants and made them believe that they had divine
powers over waters. They stressed the collective management of irrigation works which
became useful in paddy cultivation.

Inscriptions and literary evidences describe the rice-fields, the rich fields of sugar-
cane, the groves of palm trees, plaintains and others, which grew near the river
Kaveri.470

The Udayendiram plates which record the exploits of Udayacandra, a vassal of

Nandivarman Pallavamalla, was described as the “Lord of the river Vegavati”.471 It

469
Edgar Thurston, op.cit., pp.371-372.
470
S.I.I., Vol.III, No.73.
mentions the different varieties of crops which were grown on the banks of this river,
such as arecapalms, coconut trees, mango trees, palmyra and various other trees such
as hintala, tamala, naga pumnaga, raktasoka, kuruvaka, madhavi and karnikara.472
Another inscription of the Pallava mentions that “Forests of Paddy” and the brilliant
grows of areca palms were to be found in the Chola Country.473 Another inscription also
mentions that rice and other grains, fruit trees such as mango and jack fruit were grown
in the Kaveri basin.474

Irrigation

The agricultural prosperity of the Tamil Country was mainly due to the rivers
flowing through different regins. The rivers were: the Vaigai, the Vegavati and the
mighty Kaveri. The Kaveri running through the heartland of the Chola empire
contributed a larger measure to the bountiful yielding of crops in that area and to its
subsequent prosperity. Like the Tamil Kings, the Vellalas also fully realized the potential
of utilizing the waters of the Kaveri and Tambiraparani for irrigation and bringing more
lands under cultivation. They contributed to the betterment of the farmers made the
Chola empire one of the most fertile areas in South India. The construction of new
tanks and maintenance of old tanks was another activity of the Vellalas. They made
arrangements for the construction of tanks in various parts of the country.

471
Chithra Madhavan, History and Culture of Tamilnadu as Gleaned from the Sanskrit
Inscription, D.K. Print world (P) Ltd, New Delhi, 2006, p.105.
472
S.I.I., Vol.II, No.74.
473
Ibid., Vol.II, No.98.
474
E.I., Vol.III, No.14.
 Their village assembly took the responsibility of all the agricultural activities like
construction and maintenance of irrigation works, collection and remission of taxes
from the peasants, selling and purchasing of lands, controlling the village servants and
leasing lands and serving as banks by receiving deposits of money.

To develop the irrigational facility, their village assembly established the

erivariyam or tank committee. Its members were known as Erivariyaperumakkal.475
This body took the responsibility of construction476 and maintenance of tank.477
Supervision of paths and roads around cultivable lands478 and other agricultural
extension activities. Numerous references to digging of tanks and making grants for
their maintenance indicate that irrigation of land was provided for on a large scale by
the erivariyam.479 Sometimes individuals also donated funds to be utilized for keeping
irrigation works in good repair by the periodical removal of silt. 480 An inscription of
Devimangalam Akkaraipatti Erikkarai mentions that a Vellala by name Thiaga Vinotha
Velan reconstructed the canal of Erikkarai481 and named it as Anchata Perumal Erikkaru.
An inscription mentions that the Ur co-operated with the Sabha in drafting and
engraving of documents also.482

The Organisation of Vellalas

475
A.R.E ., 84 of 1998.
476
S.I.I., Vol.III, No.5.
477
E.I., Vol XI, p.225.
478
S.I.I., Vol.III, No.156.
479
A.R.E., 75 of 1898.
480
Ibid., 283 of 1919; Ibid., 74 of 1898.
481
K. Sridharan,”Devimangalam Akkaraipatti Erikkarai Kalvettu” (T) in Avaram, Vol.VIII,
Tanjore, 1997, p.36.
482
A.R.E., 279 of 1903.
 Since, the Vellalas were basically agriculturists, they had their own organization.
Chitrameli was their organization.483 It means plough share. A large organization
consisting of groups of Villages or Nadus was named as Chitrameli Perianadu.484 It had
the suffix Chitramelinallur485 and Chitrameli Chaturvedimangalam.486 Their members
were called Chitrameli Perianattar.487 They were otherwise known as Bhumiputtirar
and Nattumakkal because of their dependence on land. It was an organization of
agriculturists, appearing quite early in the Chola period, in the latter half of the eleventh
century A.D. in Tamaraippakkam, North Arcot District.488 They worshipped the
ploughshare. It was also adopted by them as their standard unit of measurement. 489
Chitrameli Periyanadu was a guild of agriculturists. Vellalars were involved in trade and
formed the separate organisation known as Chitrameli Periayanadu. This guild was
identified with the provincial agricultural organization.490 It was also a social
organisation existed in the Tamil country in the name Vellalar kudi Sabha.491 The sabha
members belonged to the peasant groups Nadu was indicated as a ruling land. Periya
Nadu denotes Periya Sabha, the Village or town assembly.492 Chitrameli Periya Nadu
was indentified as Uzhavar Perum Sabha (coth; ngUk; rig).493 moreover it appears that

483
B.S.Chandra Babu andThilagavathi, op.cit., p.86.
484
S.I.I., Vol VII, No. 291.
485
A.R.E., 172 of 1941-42.
486
Ibid., 91 of 1941-42.
487
Ibid., 117 of 1900.
488
R.Champakalakshmi, Trade, Geology and Urbanisation in South India, BC to AD 1300,
Oxford University Press, New Delhi, 1999, p.59.
489
A.R.E., 43 of 1936-37.
490
B.S.Chandra Babu and Thilagavathi, op.cit., p.86.
491
Ibid., p.36.
492
A.R.E., 15 of 1922.
493
B.S. Chandra babu and Thilagavathi, Trade in Kongu (Upto 16th Century A.D.), Kalam
Veliyeedu, Madurai, 2003, p.
the constituent localities of these supra local bodies, maintained their identify for social
and religious purposes.

Disputes Among the Vellalas

There are also references to the disputes among the Vellalas and with the other
communities like Maravas. There is a reference to the internal dispute among the
Karala Vellalas of Kanadu and Konadu.494 Mostly disputes arose between these two
groups in connection with lands, temples, tanks, temple honours and the right to the
use of water of the Vellar. They fought with other communities regarding land
settlement.

Another inscriptional record dated 1142 A.D. speaks of the Vellalas of

Tiravayppadi who enquired into a murder case and directed the culprit to burn a
perpertual lamp in expiation.495

An inscription dated 1076 A.D. records that in the presence of a royal officer
Nilagangaraiyar, Vellalar made an arrangement as to enquire a murder case.496 Another
inscription records the disputes that took place between the Vellalas and the
Vellainadars at Kallidaikurichi which had resulted in the ostracism of the latter by the
former in 1379 A.D.497 They decided to kill the Vellainadu offenders. They also

494
Pudukkottai State Manual , Vol.II, p.546.
495
A.R.E., 248 of 1901; S.I.I., Vol.VII, No.462.
496
A.R.E., 176 of 1904; S.I.I., Vol.XVII, No.200.
497
Ibid., 325 of 1916.
prohibited the residents of Vellai nadu from working together with the Vellalars as
labourers nor could they be their accountants or be occupants of lands.

Prasasti

The Vellalas had their own Prasasti which is found as preamble in some of their
records. In the Prasasti they called themselves as Bhumiputirar and the children of the
Ayyampoli Parameshwara.498 They worshipped the ploughshare and adopted it as their
unit of measurement. They helped the kings in the land administration of the country.
The Pandya king Virapandya who bore the title Bhumiputtiran, seemed to have been
the patron of the Vellalas.499

Vellalas as Officials

The contributions of Vellalas in the royal and military services were significant.
The Vellala officials who distinguished themselves in the royal service were conferred
titles like Sembian Muvendavelan, Solavelan and Mavendavelan. From the time of
Parantaka Chola they were entitled to the royal service. Because he was the first Chola
ruler who attempted to conquere the entire Tamil country, conferred these this titles
to win over the confidence of the traditional land holding groups of the whole
territorry. Inscriptions also refer to the titles conferred on them. A record refers to the
auditing of the temple accounts by the temple officials Solavelar and Tennavan

498
S.I.I., Vol.II No.129.
499
N.Alagappan, op.cit., p.61.
Soliyavariyar. Some of the Vellalas were employed as officials by the king and some
others recruited for military services.

Aditan Suriyanakia Muvendavelan

He was a chieftain of Poygaindu at RajendraSingh Valanadu in Cholamandalam.

He erected copper statutes at Rajarajeswaram to Thirugnana Sambantha Adigal,
Thirunavukkaraiyadevar, Nambiyarurar, Nangai Paravaiyar and Siruthondanayanar.500 In
995 A.D. Aditan Suriyanakia Muvendavelan granted gold to the Brahmins for reciting the
Devaram. He was very close to the King Rajarajan.

Mathurandhaka Muvendavelan

He was the local Chieftain of Arulmozhi Deva Valanattu Nenmalinadu. His name
is found mentioned in the Anaimangalam copper plates.501 He worked as
Thirumandhira Olainayagam. He got the title of Madhuranthaga Muvendavelan.

Vellakkutan Alais Sembian Muvendavelan

Vellakkutan Alais Sembian Muvendavelan was the minister of Rajendra Chola I.

He got the title of Sembian Muvenda Velan. He built the Karbhaagraham and
Arthamandapam of the Thiruvarur temple.502 Rajendra Muvendavelan alais
Thiruvarangan was the another Vellala minister of Vira Rajendra. He renovated the

500
T.V. Sadasiva pandarattar, Pirkala Chola Varalaru, Annamalai University Chennai,
2008, p.112.
501
E.I., Vol. XXII, No.34.
502
A.R.E., 675 & 699 of 1919.
temple of Padam Pakka Nathan at Thiruvorriyur and built Thivananthavanam in the
name of Vira Rajendra.503 Velan Madhavanakia Raja Vallava Pallavarayan was another
important and efficient ministers of Kulotunga I. He was born at Kadampangudi in
Cholamandalam. He donated a perpetual lamp to Thirumal temple at Bhimavaram in
Godavari Taluk Layden Grants mentions his vital role and his achievements. The
government conferred him with titles Vendannal vel and Raja Vallapallavaraiyan504

Veera Sikamani Muvenda Velan and others

Veera Sikamani Muvenda Velan was born in Pandiyanpakkam in

Thondaimandalam. He was the minister of KoluttungaI. He received the title of
Muvendavelan from the king. He appointed a committee for the maintenance of the
temple activities in the temple of Durga at Kuvalapuram in Kolar District. 505

Sundan Gangaikondan alias Duvarapatti Velan was an important minister of king

Vikrama Chola. One inscription at Sivapuri in Ramanathapuram Taluk mentions that he
was called as Duvarapativel.506 Sikkarudaiyan Namman Kanichan alias
Solamuvendavelan was a minister under the Cholas. 507 Vadasattimangalamudaiyan,
Kuttan Somadevan alias Kannagitarapani Muvendavelan was a temple officer who
served under the Pandiyas.508 Pundiyurudaiyan alias Madurantaka Paravainattu

503
Ibid., 228 & 232 of 1912.
504
E.I., Vol.XXII, No. 35.
505
S.I.I., Vol.XI, No.36.
506
Ibid., Vol.XI, No. 12.
507
A.R.E., 232 of 1917.
508
Ibid., 12 of 1920-22.
muvendavelan was another central minister.509 Pandiya Raja Narayana Muvendavelan
was a minister of Kulottunga III. He served as a Thirurandhira Olainayagam.510 Udaiya
Divakara Muvendavelan was an officer in the court of Maravarman Sundara Pandiyan
I.511 Tarapperumal and Nilagangarayan belonged to the Vellala community and they
served in the courts of Jatavarman Sundara Pandiya I and Maravarman Vikrama Pandiya
III respectively.512

Viluppatarayar

In the battles also the contributions of Vellalas could not be minimised. A

Vellala military commander namely Viluppatarayar had given a tough battle to
Chalukkija, the Koppam battle took place in 1054 A.D.513 His name was referred to in an
inscription as a millitary general of the Cholas. In recognition of this service, Rajadiraja
gave Villuppataraya the title of Jayasinga Kulakalu an annihilator of the Jeyasinga tribe.
Rajadhiraja donated a village of several acres of land in Mayuram Taluk and named it as
Jayasinga Kulakala nallur.514

Munaiyatarayar

509
S.I.I., Vol.II, No,76.
510
Ibid., No. 86.
511
A.R.E., 73 of 1934-35.
512
Ibid., 340 of 1916.
513
Idem.
514
S.I.I., Vol.V, No.78.
 During the time of Vikrama Chola there was another military commander who
also rendered heroic service to the Chola army. He took part in north Kalinga expedition
in 1105 A.D.515 In Kalingattubarani his name was included as one of the celebrities. He
was praised by Ottakuttan in his Muvarula also.

Vellala as Traders

Though the Vellalas mainly involved in agriculture, some of them were traders
and were actively participated in the trading activities. Trade and commerce though
undertaken, as principal occupation by other castes, the Vellalas obeyed the common
regulations in practice. They involved in trade and banking business of the country.
The merchant Vellalas were known by the name Vellan Chetti. The epigraphical
evidences provide many names of traders. Vellalas who engaged in trading activities
were divided into two groups called Ainurru (500) Picchars and Arunrru Nallakattars.516
Ainnurruvar increased their overseas commercial activity and controlled the movement
of commodities. They also fixed the rates of magamai and pattanapagudi.517 The
epigraphical evidences provide many trader names such as Avanashi Chilai, Chelli
Velan,518 Utaiyamanika Chilai Chetti Velan,519 Andan Chetti alias Bhumipalan,520 and
Purushamachi chilai chetti velan.521 Some inscriptions refer to the joint actions and

515
S.I.I., Vol.III, No.98.
516
Karu Rajendran, op.cit., p.34.
517
S.I.I., Vol.V, No.24.
518
A.R.E., 140 of 1920.
519
Ibid., 296 of 1906.
520
Ibid., 226 of 1906.
521
S.I.I., Vol.IV, No.150.
sessions of the Vellala merchant bodies.522 They also refer to their control over the
coastal towns. An inscription found at Thirumayam refers to ainnurrukilavan tank. 523

Pudukkottai State Manual descirbles Soliya Vellalas as Ainnurru (500) Picchars

and Arunruru Nallakattans.524 It shows the Vellala involvement in trading and their
membership in Ainnurruvar guild. In Pudukkottai their residential streets were known
as Ainnurruvan perunderu.525 Ainnurruvan mangalam was also a residential area of the
Ainnurruva Vellalas.526 There was an inscription found at Vedaranyam referring to the
activities of the Ainnurruvar.527 It is likely that they moved towards the coastal areas for
the easy movement of itinerant traders and for the sake of the overseas trade. An
unpublished hero-stone inscription from Kanampalli in Hogenakkal reports of a hero-
stone erected by the merchants in memory of the soldier who lost his life while
safeguarding a merchant caravan from Jayamkonda Cholapuram.528

Vellalas and their Religious Life

Brahmins played a vital role in religious works and temple services. Besides
them, the Vellalas also involved in temple services. When the sacrificial fire was not
known to them, the Vellalas acted as Vaidyas and involved in Charitable works.

522
A.R.E., 10 of 1924.
523
Kara Rajendran, “Pudukkottai Mavatta Kalvettugal” in Avanam, Vol.15, 2004, p.31.
524
P.S.I. Manual, Vol.I, Part-I, p.546.
525
P.S.I. Inscription, No.404.
526
P.S.I., No.393.
527
A.R.E., 173 of 1932-33.
528
The Hindu, dated 25.07.1996.
 Religious change from the twelth century strongly suggest the efflorescence of a
significant cultural variant not before visible in medieval south India. It is impossible to
separate this cultural development from the leaders of peasant society. In all cases the
Vellalas were not only intimately involved in the changes but they were its promoters.
Individuals who involved in Saiva siddhanta movement were referred to in inscriptions
as belonging to Vellala community. Individuals such as Meykandar and Marai within the
Saiva Siddhanta movement and the numerous Siddantanta Mudaliyars were Vellalas.
The offices reserved for non-brahmins within the leading Vaishna Shrine at Srirangam
and Tirupati were occupied by the Vellalas. Temples, Maths and even Brahmin
settlements during the 12th and 13th centuries came under the protection of the supra-
local assemblies composed of Vellala nattars of the Chitrameli perianattar.529

Saiva Siddhanta Margam

Saiva Siddhanta principle is one of the principles followed by the Saivites. The
Vellalas also followed Saivism and Saiva Siddhanta principles. It is one of the oldest
school of thought in Saivism. Saiva Siddhanta philosophy with its intense monoteism
and devotional emphasis was transformed into a popular sect during the thirteenth
century. Headship of the respective Math organisations constituted a line called a

529
A.R.E., 56 of 1924.
Sanatana. They usually bore the title of Mudaliyar, presumably to distinguish them
from Brahmana math leaders, another districtive designation, which occured in the
math at Tiruvanaikkaval, in Tiruchirapalli530. It is a branch of the Tiruchchatti Murrattu
Math at Rajarajapuram in Tanjavur, named as Narpattennayiravan-mutt or 48,000 math.
But it had been taken over by Brahmanas who changed its name to the
Sankaracharyaswami math.531

Saiva Nayanmars

Sekkilar’s Periapuranam comprised of the hyms 63 Nayanmars. It is persumed

that among those 63 Nayanmars, 13 belonged to Vellala community.532 Almost all of
them lived prior to Sundarar. Moreover, Appar also belonged to one of the sub-caste
of Vellala community namely Karkattar.533

Saints Kalikkama and Manakkanjara

530
Ibid., 67 of 1929.
531
S.I.I., Vol.II, No.67.
532
Ibid., Vol.II, No. 89.
533
Ibid., Vol.II, No. 67.
 These two saints lived probably a few decades after Appar. Through other
evidences it is clear that they belonged to a community which had later come to be
called as belonging to Karkattar caste.

Saint Sundarar lived around the year 700 A.D. He has referred to the miracles
performed for the sake of Kalikkama in his song on Tiruppungur. 534 Kalikkama belonged
to the Karkatta Vellala community, which is even today the major comunity in
Perumangalam. The two hundred and forty eight acres of land donated by Kalikkama
constitute a separate hamlet now known as Panniruveli, which is now under
Anbanathapuram Vagaiyara charities of Mayuram.535

Kundaiyur Kilar a Vellala one of the devotes figured in the life of Saint
Sundarar.536 He had supplied the required rice to the household of Paravai, the spouse
of Sundarar at Tiruaurur. Meykandar Tradition has it that Meykandar was himself a
Karkattar. He was the son of Achutha Kalappalar of Pennagadam.537 It is believed that
was himself born through the grace of Siva enshrined at Tiruvenkad was named
Svetavanapperumal which is the name of the Lord there. He wrote the Sivajnana
Bodham, which is the basic original scripture of the Saiva Siddanta philosophy. The
aged Sivacarya, Sakalagama Pandit was his first disciple and he came later to be known
as Arul Nandi. From Meykandar, the school of Saiva Siddhanta evolved itself into a new
school of theistic Advaita philosophy.

534
Idem.
535
A.R.E., 56 of 1906.
536
Ibid., 98 of 1909.
537
Sadasiva Pandarattar, op,cit., p.245.
The Saiva Mutts

The Tiruvaduturai mutt was established by Namasivayamurti, a Karkattar

disciple of Siddhar Sivaprakasa who was a disciple of Arul Namasivaya, on the other
hand Arul Nama Sivaya was a disciple of Saint Umapati, the fourth Sanatana-acharya
and the author of many literary and philosophical works.538

Joint action of the Brahmanas and the Vellalas

An inscription of Maravarman Virupandya, in the Sivanekunesvara temple at

Tirthanagari, in South Arcot district, mentions the assignment of tolls on a number of
articles to God Tiruttinainagar Udaiyar of Jayangondasola chaturvedimangalam,539 by
the Sabha and nattar of Andagalurparru towards the worship and other offerings and
procession during the festival to be celebrated in the month of Vaikasi (May-June).540
The same record also mentions the agreement among reached the local bodies
regarding the reassignment of the maganmai, collected at the toll gates and 20 ma of
land given by Tamandai. Tennavarayan of Perunganur to the temple. 541 An Inscription
of Jatavarman Sundra Pandiya I dated 1264 A.D., records an agreement between the
Sivabrahmanas, temple authorities, the royal Kankani officers and the Ur Mudlis, of
Solakulavallinallur, for conducting a service to god Tirukkannisvara Mudaiya Nayanar on
the occasion of Thiru-ppalli – eluchchi to be called paliyil- pugalalan sandhi.542

538
R.Thirumalai, op.cit., p.78.
539
A.R.E., 56 of 1910 .
540
S.I.I., Vol.XVII, No.141, p.37; A.R.E., 121 of 1901.
541
S.I.I., Vol.XVII, 142, p.38; A.R.E., 122 of 1904.
542
Ibid., Vol.XVII, No.171, p.55; A.R.E., 151 of 1904.
Temple Endowments

Muvendavelan is the title given to the officers of Vellala caste. The title holders
of Muvendavelan played a vital role in the Chola Administration. As land owners, they
donated a large part of land to the temples as well as Brahmanas and did charitable
work for the benefit the public.Those endowment activities were recognished by the
ruler till the sixteenth century.

Land to the temples

The wel-to-do Vellalas donated lands to the temples. The vilalge

Kundamangalam was granted to the temple of Bhumi Sundara Vinnagar Parameswami
by Kannan Dairivanam Sundarasola Muvendavelan of Valaippandal in Palkunrakhottam,
a division of Tondainadu543 Adavallan Vasudevan (alias) Mudikondasola Muvendavelan,
the Madhyatha of Munnuru in Oymanadu, granted 700 kulis of land of tax-free
devadhana to the temple of Tiruppulinppagavadevar.544 An inscription of RajaRaja I
records a gift of 13 ma of land by Adigal Nirad Parakesari Muvendavelan of Avurkurrum
in Sonadu for burning perpetual lamps in the temple of Emberuman in Srivaikuntam.545

543
S.I.I., Vol.XIII, No.151; A.R.E., 232 of 1923.
544
S.I.I., Vol.XXVI, No. 404; A.R.E., 383 of 1909.
545
A.R.E., 245/1973-74.
 An inscription in the north wall of Vedasarayeswara temple, refers to a gift of
one and a half of land by Panganvay Udaiyar alias Raja Raja Muvendavelan of Kiliyur for
burning a perpetual lamp to the deity Thirumaraikkadu Uadaiyar in Umbala Nadu. 546

An Inscription dated in the 7th year of Raja Raja I registers that Tiruchchirrambala
muvendavelan of Olugarai Near Poygai Avaism granted land to the temple of
Tiruviramisvaram Udaiya Periyanayanar, after purchase from the assembly of
Urumur.547

Two inscriptions of Kulottunga I dated in the 28 th and 44th regnal years, refers to a
Vellala land owner named Pancha Nithivanan Cholendra Muvenda Velan of
Marimangalam in Kanchipuram, purchased land from the Mahasabhaiyar of Sivan
Koodal and donated it to the Brahmanas. 548

An inscription of Devanampalayam Inscription dated 1303 A.D., mentions that

Kurunila Vellalan a landlord endowed a land to Siva temple of Kayilayamudaiyar. 549

A record dated in the 10th regnal year of Vikrama Chola in 1128 A.D., registers an
endowment of 400 kuli of land, which was jointly donated by the Mahashabha of Sivan
Koodal and Vellalas to the temple of Sivakkulundaiyar in Kanchipuram District. 550

546
S.I.I., Vol.XVII, No.540; A.R.E., 498 of 1904.
547
A.R.E., 397 of 1913.
548
Kanchipuram Mavatta Kalvattukkal, Tamil Nadu State Department of Archealogy,
Chennai, 2006, p.66.
549
Coimbatore Mavatta Kalvettukkal, Tamiladu State Department of Archaelogy, Chennai,
2006, p.46.
 An inscription found on the Tirumaliswara temple at Vembanur, Kulitalai taluk,
Trichinopoly district, dated in 14th year of Maravarman registers a gift of a tank and land
as devadana to the god Tirumkalisvaram Udaiya, Tambiran by Taliyandan, a Vellala of
Vembanur.551

Maravan Anukkapperaraiyan alias Kadamban Velan of Perumattur made a gift of

15 palangasu and a lamp stand for burning a perpetual lamp in the temple. Another
same amount for the supply of garlands to the deity of Tirupputtu, a brahmadeya in
Koluvur Kuram was made by the donar.552

Koyil Kannapiratti, wife of the Chief Sattan Kalanvellan Aditan (alias) Minavan
Muvendavelan of Pullali made an endowment of land ½ kuli in extent for the daily
expenses of performing ardhajama service in the temple of Govindapadi Ninarulina
Perumanadigal.553 A Vellala lady namely Tayan Arinjigai (alias) Tiruvudaitalai Ottuvattil
pichchi residing at Uraiyur made an endowment of 2 mas of land for the supply of water
for the sacred bath of God Tiruvudaittalai Perumal Temple at Uraiyur in Uraiyur
Kunam.554 An inscription at Udayarkudi, South Arcot District mentions that a gift of 13½
kalanju of gold was made for a perpetual lamp to the Ananthiswara temple by Arisu
Kadi a Vellala women resident of Siruka dambur in Vilatturnadu. 555

550
Ibid., p.59; A.R.E., 283 of 1912; A.R.E., 9 of 2004.
551
A.R.E., 353 of 1922.
552
S.I.I., Vol.XIV, No.15.
553
Ibid., Vol. XIX, No.5.
554
Idem.
555
A.R.E., 542 of 1920.
 An inscription of Kulottunga Chola mentions that the village Maruthuvanpadi was
granted as devadhana to the temple by one Vanavichchidiravelan.556

Another inscription in the same temple refers to the gift of 14 kalanju of gold for
purchasing 96 sheep and a ram to maintain a perpetual lamp in the temple by Nagan
Sattan alias Paramesvara Perunal Yakar, a Vellala of Parakesarichcheri of the Village.557

An inscription of Aditya I, refers to the donation of land made by a Vellala,

Chola Ilango Vellala to Brahmana. He belongs to the village of Vayalogam in
Pudukkottai District.558 An inscription dated 1017 A.D. of Rajendra I, records the gift of
90 sheeps made to the temple of Munnur Mulattan by a Vilivathathu Vellala.559

Blunaryarradigal, a Muvendavelan made a gift of common land to the temple of

Tiruvenkattil Parameswara in Kanrurnadu.560 Another epigraph belongs to 12th Century
A.D., refers to the gift of the kalanju gold by the wife of a Vellala and a Vellala Putantai
clan for burning a perpetual lamp.561 An inscription of Devanampalayam, belongs to
13th century A.D. mentions the gift of door lamb by a Vellala Kurunili.562 The same
record also mentions some gift made by Devan Kesan and Devan Pamman of Vellala
community.563 In the same record found in the north wall of sanctum sanctorum of the
same temple mention is made of the gift of part of temple by Vellala by name

556
S.I.I., Vol. XXII, Part -I, p.70; A.R.E., 73 of 1906.
557
A.R.E., 618 of 1920; S.I.I., Vol. XX, p.28.
558
S. Rajavelu, "Vayalogam Chola Inscription" in Avanam, Vol. 10, Tanjore 1999, p.15.
559
K. Utthiradam, "Rajendra Chola Inscription of Munnur", in Avanam, Vol.10, Tanjore,
1999, p.25.
560
A.R.E., 396 of 1922.
561
Coimbatore Mavatta Kalvettukkal, op. cit., p.133; A.R.E., 180 of 2004.
562
Ibid., p.136.
563
A.R.E., 927 of 2005.
Kottappicolan alias Sakar from Kulantar clan.564 An inscription from Koduvay,
Coimbatore district, refers to the gift of 4 accus by Cirukali Cirupillai alias Sannatha
Nirainthan from Semputhi clan of Vellala community for burning a perpetual lamp.565
Another record refers to the gift of door lamb by Sadaiyan Kannan of Sempathi clan in
Vellala Community.566

An inscription of Amritaghatesvara temple at Tirukkdaiyur, Tanjavur District

mentions that a ayirattannurruvan madam was established by a Vellala by name
Tiruvenkadudaiyan Niranindapererraiyan for feeding sivayogis.567 An inscription found
at Thirumanthurai Kalyana Jotheswara temple, refers to the installation of the image of
Asthradeva by a Vellala.568

An inscription of Raja Raja I, records a grant of land by the sabha of Kadavur to

two persons by name Padasivan Ayirattannkkrruvan Kalakalan alias Kadavur Velan and
Raman Chandrasekharan alias Nurrenma Velan to provide for the playing of musical
instruments during the festival occasions of the temple of Tiruirattanattu
Perumanadigal.569

Lands donated for the maintenance of flower garden

564
Ibid., 292 of 2005.
565
Coimbatore Mavatta Kalvettukkal, Tamil Nadu State Department of Archaeology, Dept.
Serial No. 205, 2005, p.139.
566
Coimbatore Mavatta Kalvettukkal, Tamil Nadu State Department of Archaeology, Dept.
Serial No.207, 2004, p.139.
567
S.I.I., Vol. XXII, p.11; A.R.E., No.15 of 1906.
568
L.Thiagarajan, "Inscription from Kunnam Region", Avanam 17, 2006, p.76.
569
S.I.I., Vol. XXII, No.17; A.R.E., 23 of 1906.
 The Vellalas donated lands for the maintenance of flower gardens in the temple.
An inscription dated in the 12th year, mentions that Uttamachola Udaiya Marttanda
Muvendavelan of Nagarkudi in Ambar Nadu donated two ma of land for the
maintenance of a flower garden for God Tirukkadudaiya Emberumanar.570 The
Madyastha of Manalur, named Manalurudaiyan Tiruvagattipalippili granted land for the
purpose of raising a flower garlands to the god Tiruppulippagadevar of Sirringar, during
the reign of Raja Raja II.571 Another inscription referred to the donation of flower
garden for supplying 200 garlands and some specified quantity of paddy to the temple
by a Vellala Neriyan Muvandavelan of Vilathurnadu.572

Construction of Marriage Hall

Another inscription of Sivan temple, at Vellala Viduthi, mentions that a Vellalan

of Panriyuru constructed the marriage hall, Thiruvasal Nilakkal in the temple of
Agastheswara mudaiyar.573

An inscription refers to the donation of devadhana land by Muvenda Vellarla to

the temple of Mugugundeswara.574 An inscription of Vira Rajendran dated 1257 A.D.
mentions that the gift of the door lamp by an individual of Padaittalai Vellalan.575

570
S.I.I., Vol. XIX, No.309; A.R.E., 94 of 1925.
571
S.I.I., Vol. XXVI, No. 430; A.R.E., 409 of 1909.
572
S.I.I., Vol. XXIV, No.20; A.R.E., 109 of 1947-48.
573
Karu Rajendran, "Pudukkottai Mavatta Kalvettugal" in Avanam, Vol.15, 2004, p.33.
574
J. Raja Muhammad," Pudukkottai Mavatta Kalvettugal" in Avanam, Vol.15, 2004, p.35.
575
S. Ravi, Veera Rajendran Inscriptions, Vol.15, p.85.
 An Inscription of Kulothunga III refers to the construction of the temple by Vellala
named Anjatha Perumal temple named as Thirumadhurantaga Eswaramudaiya Nayanar
temple.576

The same inscriptions refers to the donation of temple door by Chola

Muvendvelan in the year of 1219A.D.577 An inscription of Rajendra I, refers to a gift of
money for a Panguni (January-February) festival of Thiruvappur Velan Venkadan to the
Subramania temple, Pudukkottai District.578 Another inscription of Raja Raja I, in the
year of 995A.D., mentions the land gift made by a Vellalan Kalingan, to the temple of
Iyamadhangeshwarathalvar temple.579 Another inscription mentions that a Vellala
constructed and donated pillar to the temple at Vallitrichal in Kangayam Taluk.580

An inscription of Selliamman temple, Villuppuram district mentions that the

erection of Thirumamandapa in Salliamman koil by a Vellala.581 The same inscription
refers to the construction of stone slab in front of the Saptamata temple and registered
land grant as brahmadeya and donations of sheep for setting up of perpetual and
twilight lamps.582 Another inscription in the temple of Perianna Devi Viluppuram district

576
L.Thiagararajan, "Inscriptions from Pennakonam" in Avanam, Vol.16. p.48.
577
Ibid., p. 59.
578
R. Baskaran, "Inscription from Tirugokaranam, Pudukkottai", in Avanam, Vol. 13,
Tanjore, 2002, p.17.
579
K.Vijayavenugopal, "Inscriptions from Tensiruvalm" in Avanam 13, 2002, p.39.
580
S. Rajavelu, "Inscriptions from Vallicrichal", in Avanam 14, 2003, p.29.
581
G. Vijayavenugopal and T. Ramesh, ‘Inscription from Villupuram Distirct”, in Avanam,
Vol.19, Tanjore, 2008, p.25.
582
Ibid,, pp. 23 & 24.
mentions the donation of thirupparikalam and Dhapamani (bell) to this temple by one
Vannan Kannan Udhayan alias Chitrameli of Periayanai.583

An inscription dated in the 42nd year of Kulottunga I, refers to the installation of

the images of Durga and Tribhuvana Nayaki by one Muvendavelan, also named as
Suriyan Thiruchitrambala mudayan.584 An inscription of Sivan temple in Pudukkottai
District, refers to the construction of entrance (Thiruvasal) by a Vellalar.585

The same inscription refers to the erection of temple pillars by a Vellala Vickimara
Minavan Muvendavelan made a gift of land to the shrine of Vinayaka Pillaiyar set up on
the bank of the Vivek Arisilaru.586

The Vellalas who actually agriculturists during the medieval period actitively
participated in the cultivation process. During the medival Tamil country the Vellalas
held high esteem in the society. They acted as the substitute of the monarchs and
involved in the administrative works. The Vellalas were prominent in the medieval
Tamil polity, economy, and society. They have been linked with the virtually all the
major ruling dynasties. The Vellalas in general followed a more ritually Sanskritic style of
life and proclaimed themselves as Vaishyas. They were autonomous and collectively
wielded significant political influence . They were bride givers to the three crowned
kings. They were not only active militariest, administrators and officials but also had
strong base as land holders of fertile paddy growing tracts.. They were celebrated for

583
S. Rajavelu, ”Inscriptions from Peranai”, in Avanam, op.cit., p.29.
584
V. Sevvel, Inscription of Papanasam Taluk, op.cit., p.40.
585
S. Govindaraj and Karu Rajendran, Parampu Inscription, op. cit., p.85.
586
A.R.E., 91 of 1911.