arunthathiyars. listening their voices

S.Rengasamy. Listening the Voices of Arunthathiyars

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S.Rengasamy Madurai Institute of Social Sciences

Listening the Arunthathiar Voices ‘Dalit rights’, ‘Dalit empowerment’, ‘Dalit liberation’ and a plethora of terminologies are frequently quoted in human rights and development literature. There is no doubt that due to the efforts of civil society, one can witness an increased level of awareness at the national and global level about dalit issues which positively influences public perception and polices. But it is unfortunate to note that dalit communities, dalit leaders and NGO’s espousing the cause of dalits are consciously ignoring certain sections of the dalits and certain dalit communities are criticized for exploiting the situation in favour of their communities only. The dalit communities thus take advantage associated with that term dalit and various policy initiatives for them are called as dominant dalits. The other dalit communities feel that they experience a double burden – they are not only suppressed by other castes but also by the dominant dalits themselves. These dalits are called as ‘Dalit among Dalits’ and Arunthathiyars (Chakkiliyars) of Tamilnadu are considered as ‘Dalit among Dalits’. While other dalits are able to make progress, able to produce strong leadership and organisational base, arunthathiyars of Tamilnadu, though they are numerically strong in 14 assembly and 2 parliamentary constituencies reserved for scheduled caste, they are ignored by the political parties when the selection of candidates are considered for general election. Why arunthathiyars are uncared? Why arunthathiyars are not able to ascertain themselves? What might be the reasons for this? How arunthathiyars are reacting to this? Is there a way to make them organizationally and politically visible? Is there any way to make them equal to other dalits? In order to answer these questions, it is decided to listen to the views of arunthathiyar leaders to the above said questions and this report is the outcome of that effort. This report is based on our listening to the arunthathiar leaders in Madurai.

It is my personal interest in Arunthathiar Community that made me to organize informal seminars with the leaders of Arunthathiar community, through which I learned and unlearned several things. This report is the result of that learning. I couldnot draw my students help due to their limited exposure in participatory methods and documentation. However, I should not forget to acknowledge the fieldwork done by M.Suresh (2003 batch) and it is reported under a separate heading Understanding Arunthathiar Leaders. Our observation was modelled on Simon Charsley work done Hyderabad. However, I take the entire responsibilty for the outcome. The substance related to the history of Arunthathiar was taken from Rev.Fr. Mark’s book and I acknowledge the help extended by Professor.Dr.Huda Khan, Prof. of English, Wakf Board College, Madurai in translation.


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INTRODUCTION

Like many other marginalized communities Arunthathiyars of Tamilnadu have no separate written history of their own. Unlike other dalit communities of Tamilnadu, Arunthathiyar’s history is somewhat complex because it is inter-woven with the history of Telugu and Kanada people of this region. A quick review of that history may help to understand the present conditions of Arunthathiyar community.

ADVENT OF TELUNGU ARUNTHATHIYAR It is learnt that Arunthathiyars found the passage into Tamilnadu for the first time during the regime of Kanadiya Empire. The deputies of later Cholas and Chalukkiyas established the empire of Kakadiya in the 12th century after the decline and fall of Cholas and Chalukkiyas. The most famous of Kakadiya Kings Prataba Ruthiran (1295 – 1322) ruled from Warangal as his capital. In the 14th century he advanced up to Tiruchirappalli in Tamilnadu. He introduced political reforms in administration. He divided his kingdom into seventy-seven divisions to be governed by his deputies. Historians assume that during their period Telugu people could have entered into Tamilnadu. The civil war and internal conflict in Tamilnadu at the decline of later Chalukkias paved the way for Krishna Devarayar (1509-1529) to expand his empire up to Tamilnadu. To establish his empire here, he deputed Narasanaicker and Nagamanaicker as his governors for Chola region and Pandiya region respectively. On his march towards Madurai with his armed forces, Nagamanaicker was accompanied by a set of labourers from Kampili. They shouldered the duty and responsibility of supplying the necessities like food, cloths, milk and foot wear etc.They were known as Kampalathar. Based on their trade they were recognized as nine Kampalathars. Arunthathiyar was considered as one of these nine sects. Thus they could have came here and settled permanently. The disobedience and disloyally of Nagamanaicker provoked the emperor Krishna Devarayar to send Viswanathanaicker, the son of Nagamanaicker himself to overthrow him. He defeated his father in the battle and began to rule from Madurai from 1529 to 1564. Dalavai Ariyanatha occupied the key position in administration who assisted Viswanathanaicker in segmenting the kingdom into 72 divisions for a better rule. It is during this period that most of the Telugu people found entry into these parts. Arunthathiyars could have come along with them. But the human sacrifices prevailed at the time for the constructions of tanks and temples threatened

Web resources on Arunthathiyars http://arunthathiyer-tamilnadu.blogspot.com/ http://en.wikipedia.org/wiki/List_of_Arunthathiyar http://en.wikipedia.org/wiki/Sakkiliar http://atrdtrust.org/growth.php

Rev.Fr.Mark has made original contribution for Tamil language and literature by writing a book on Arunthathiar Community (Arunthathiyar Vazhum Varalaru), a master piece in qualitative research in Tamil. History of arunthathiars is translated from his book.Ommisions if any, is due to the limited translation skills of the researchers)

http://arunthathiyer-tamilnadu.blogspot.com/

http://en.wikipedia.org/wiki/List_of_Arunthathiyar

http://en.wikipedia.org/wiki/Sakkiliar

http://atrdtrust.org/growth.php


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Ezhil Ilangovan

them, which caused exodus of these people to find shelter in the southern districts of Virudhunagar and Tirunelveli. The choice of Sakkiliyas (one in the nine sects) for such human sacrifice based on their low birth is reported in the histories of MuttanPakadai and PottiPakadai. Another reason is also cited for the evacuation. The Mohamadans tried to enter into matrimonial alliance with these Kampalathar. But the latter had no such intention or inclination. Nor did they have the courage to openly decline the offer. Hence in order to protect the women folk they stealthily creped out of the place at night. There are historical proofs to show that Arunthathiyars were among such evacuees. Thus it is learnt that the Telugu people from various parts of AndhraPradesh had migrated to Tamilnadu on various occasions and for various reasons.

ADVENT OF ‘KANNADIYA ARUNTHATHIYAR’ In the same way Kannada Adiyars, too have entered into Tamilnadu. Hoisale Empire was spread in and around Mysore in the 13th Century. Dwara Samudram was its capital. Narasimha II (1220-1238) conquered the Pandiyas and Pallavas. His son Eswaran expanded his Empire up to Kannanur Kuppam (now known as Samayapuram) in Tamilnadu and ruled over it till 1267. He bifurcated the kingdom and made his younger son Ramanathan (1254-95) the king of Tamilnadu, who ruled over this region with Kannanur Kuppam as his capital. The Arunthathiyars with other Kannada speaking people found their passage into Tamilnadu during his regime. The Mohammedan dynasty which came after expanded their rule in Tamilnadu. The kings of Mysore like Hyder Ali and his son Tippu Sultan expanded their rule up to Palghat. The forces, which marched towards Palghat, needed the service of the labours in the making of leather goods for the soldiers and the horses. It is the Kannadiya Arunthathiyars who accompanied them for this purpose. When the rule of the Mohammedans was extended to southern Tamilnadu, Arunthathiyars could have entered into this region. TAMIL ARUNTHATHIAR

But Ezhil Ilangovan, an Arunthathiyar intellectual and writer repudiates these reports and tries to establish that Arunthathiyars are natives of Tamilnadu. In the history of Tamilnadu we can find that Tamilnadu had not only the kingdoms of Chera, Chola and Pandiya but also small kingdoms which were ruled over by the kings belonging to the sect of Velir. One such sect of this Velir is known as Adiyar. They ruled over Vadugan Tamilnadu comprising of Tagadur, which is now known as Dharmapuri.

Arunthathiyars are supposed to be the descendents of these Adiyar. In fact, the name Adiyar has undergone many changes, which finally came to be known as Arunthathiyar. The best king of Adiyar dynasty was known as Adiyar the great or Maadiyar. The fact that Arunthathiyar are also known by the name of Maadiyar proves that they are the descendents of Adiyars. Adiyaman is the greatest of Adiya kings. He is a renowned king who is till date praised and remembered by Tamilians as one of the last seven philanthropists -


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ORAL HISTORY Fr. Mark used to raise the following questions with the informed elders in order to understand the anectodal history of Arunthathiyars. Why do you call yourself Arunthathiyar when your mother tongue is Telugu or Kannada? What is the period and circumstances in which you were originated? What are the views of other people about your sect? Who are the mythological heros of your clan? When these queries were put to these people there came spontaneous but oral replies which were interesting and informative though without any documentary evidence.

Ondi Veeran Madurai Veeran

kings. Pokuttu Elini was his son. Vadugunadu comprised of various regions from Tamilnadu, Andhra and Karnadaka. When the empire fell, the regions were united with their parent states. The Tamils who were till then living in Andhra and Karnataka learnt two speak Telugu and Kannada, which were the vernaculars. Then, for various reasons they left these places and returned to the motherland. It is these people who speak Telugu and Kannada to day but their original mother tongue was Tamil. UNWRITTEN / ORAL HISTORY AND TRADITIONAL FACTS It is a fact that 20% of the arunthathiars in Tamilnadu are living in southern districts of Tamilnadu like Virudhunagar, Kovilpatti, Madurai, Theni and Dindugal districts. Majority of them speak Telugu and few speak Kannada, a tamilised version of Telugu or Kannada. They claim the language they speak to be their mother tongue. Their first conversation with a newborn baby in the family is in that language only. The child first learns Telugu or Kannada. The child begins to learn Tamil only when it grows its friendship or association with other Tamil tongued children. Above all, they know only to speak this language – they don’t have the knowledge or ability to read or write that language.

The various names / titles given to Arunthathiyars.

The nomenclature, Arunthathiyar is not familiar with majority of the Tamils. If we use the term arunthathiar, they immediately ask which caste we refer because there are alternative names like Chakkiliyar, Pakadai, Thoti, Thomman, Semman, Adi Andhran, Adi Kannada, Adiyar and Madhari to denote arunthathiyars in Tamilnadu. Tamil people, both dalit and non dalits are accustomed to address them as Chakkilya, Pakadai and Madhari. But for certain reasons Arunthathiyars prefer to be called themselves as Arunthathiyars. They feel they are

degraded by the other names denoting their community. They simply resent when others address them Chakkiliars, Pakadai or Mathari, because they feel that these names are identified with the inferior qualities of mankind. Hence this hates. MEANING OF CHAKKILIYAR: The word Chakkili conveys the meaning of ‘chicken-heartedness’ which means one who is inherently fearful, afraid of every thing not courageous, coward: for ‘Chakkiliyar’ itself means those who are afraid of getting beaten (Chakku - kill) and Chakku means beating and kili means fear). The historians cite historical evidences to prove their


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Achilles heel. The fear in them made them the objects of the human sacrifice in the construction of dams of palatial buildings of Naicker regime. May be, their weakness is the fear hidden in them led them to the alter of sacrifice. But it is not a proven fact for there were innumerable heroes among them: • Madurai Veeran who quelled the decoties and atrocities of Piramalai Kallars was a Chakkiliya.

• Ondi Veeran, a general in the army of Pulithevan - who single-handedly waged a war against the British and returned victoriously with their royal horse and royal sword was a Chakkiliya.

• Muttan Pakadai, Potti Pakadai and Chandar Pakadai who fought against the British under the leadership of Kattabomman and Oomaidurai and finally laid their life for their motherland were but Chakkiliyas.

• Chinna Kuruvan who challenged the supremacy of caste Hindus and rose to the level of setting the disputes among caste Hindus was a Chakkiliya only.

These are but a few examples worthy of mentioning. But the list contains many such names. Hence it cannot be accepted that these people were cowardly and chicken hearted.

The other meaning of the word, ‘Chakkiliya’, is derived from the Sanskrit root word ‘Shatkuli’ which means eater of dead beef or excessive flesh. Even today in many of the villages the Arunthathiyars are found eating beef. But they feel injured and insulted when they are called by this name, which is identified with their food habit. Hence they don’t like to be called as Chakkiliars. There are many communities which are not courageous and also eating beef and when they are not identified with their behavior and food eating pattern, why should Arunthathiyars alone should be identified with such derogatory title. So many of them don’t want to use this title. MEANING OF PAKADAI Pakadai is a dice used in gambling. Sakuni, the legendary player of this game was a master of this art. It is a well known fact how he master minded this dice game to dethrone the Pandavars. But the dice, as such, are free from any feeling. They are just inanimate objects without any human feeling like desire, hatred, anger, hunger, mirth etc. It is the gambler that explodes this lifeless object to achieve his goal. If he wins, he is glorified and if he loses he is thrown into the dustbin.

In a way the life of Arunthathiyar is akin to this dice, for, they too, are exploited in the hands of caste –Hindus for their selfish ends. As this name suggests their inferior quality of being without self-esteem, self-assertion and character, so, they abhor this name too. The Pakadai also implies the cunningness with and cheats and conquer his enemy. It actually means the players - not the dice - are cunning. But these people attribute this quality to them-otherwise known as dice and give a few examples to establish how clever and cunning were some of their ancestors to cheat and conquer the ill - willed caste Hindus.

Once a Naidu rushed to beat an Arunthathiyar with a stick. Immediately the latter knelt before him and said, ‘what pride can you earn in beating me? Am i your enemy? No. Then why should you beat me who is not your enemy? I cannot even react as your


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enemy because as I am faithful to you for your food. Go and beat your enemy who can oppose you physically. The real pride lies in conquering your equal not a like me”. The words had the desired effect and the Arunthathiyar escaped.

In the same way yet another Arunthathiyar escaped from doing a mean service by his cleverness. Once an Arunthathiyar was assigned by an upper caste man, the duty of cleaning the dining place of his guests. He said, “Sir, we are after all your servants. We are bound to do any work that you give us. But, think for a while, you will deprive yourself of the blessings and benefits you deserve. You made a sacrifice of a goat for the deity. You invited your kith and kin and you hosted a sumptuous, non - veg. dinner. Unless and until you yourself clean, awarding the answer for your prayer will not be complete. We will be blessed and benefited for this timely act. Even if you go to Kasi you cannot be atoned. If you don’t require the complete blessings, we are ready to do this mean service”. Again these words proved fruitful and he escaped from doing that low service.

That Arunthathiyars were clever, cunning and courageous is found from the life histories of Ondi Veeran, Muthan Pakadai, Potti Pakadai, Kandan Pakadai’. Hence they are called Pakadai”. Pakadai also means ambassador or the maker of leather apparatus to sound announcements. Yet they don’t prefer this name too for they feel acceptance of a name attributed to them by the caste Hindus under any pretext will only mean their subservience or slavering to them. MATHARI: When a clan from Andhra called Madhika migrated to Tamilnadu it began to be known as Madhari or Maadhiyar. Maadhiyar in Tamil is a combination of two words Ma + Adiyar. Adiyar means leader while ma denotes greatness. Hence the word means a great leader. It implies a king. The Arunthathiyar, proud that their ancestors were once the rulers. But there is no historical evidence to prove their statements. The few evidences which show that Adiyars were rulers are restricted to Tamil tongued Adiyars. There is no mention of Telungu or Kannadiya Arunthathiyars.

Madhari also means vain, boastful and arrogant. But their relationship with other caste does not testify to this statement. With other they are cordial and obedient. But among their own people they tend to be proud boastful and arrogant. They would wantonly delay their coming to the meeting called by the own caste Panchayat.

They would express their anger if the meeting had been started before their arrival. They would challenge the resolution of the meeting. But in the meeting of all-caste people they would remain idle and voiceless; because of such a double standard, even the minor conflicts of their clan remain unsettled. There are innumerable instances to prove the veracity of this statement.

For example half a century back there a rose a dispute over the propriety over a dead cow between the Arunthathiyars of two villages of Alankulam and Kallamanaickenpatti in Virudhunagar district which remains unsettled till date. Their ego and firm resolve to keep up the vow of their ancestors will not allow them for an amicable settlement. It is


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this ego which causes a division among themselves that does not permit them to accept this title two. HISTORY OF ARUNTHATHIYAR: Arunthathi is the name of a woman from which these people have derived the name of their clan. A brief history of that divine woman is as follows known.

Arunthathi was the daughter of Karuthamar, a sage in the Puranic age. Vasisht was another sage and contemporary of Karuthamar. Arunthathi was a devoted servant of Vashist since her child hood. She grew into a chaste woman and desired to marry Vashisht. But Vashisht laid down a condition for the marriage. He resolved to marry her after she proved her chastity.

One day he had thirty visitors. He took milk in a small vessel and asked Arunthathi to offer it to all of them. She didn’t question him over the possibility of distributing so small and quantity to so large a gathering. In fact she didn’t have an iota of doubt over the possibility of such a feast. She earnestly prayed to god and put a big vessel on the over in which she poured the milk. Miraculously the milk boiled to the brim. And the thirty sages were given milk to their satisfaction; Vashishter was pleased but not satisfied. He decided to test her further.

He gave her a mango-seed and asked her to feed the sages with the fruits of that tree immediately. She went the garden; planted the seed; watered it; went inside the house and returned with a basket. What a miracle! There was a mango – tree with honeyed – fruits. She distributed the fruits to the sages. Fully satisfied, Vaishtar married her. Their married life was pleasant, blessed and prosperous. They were blessed with one hundred children. The first of them, Sathiyan, following the foot steps of his father became a sage. The other 99 were married and their descendents came to be known as Arunthathiyar.

The fame of chastity of Arunthathi spread through out the world and even to heavens. Indra, the Lord of Devas, the sun god and the god of fire came to know about Arunthathi but they decided to test the veracity of the statement. All the three of them descended to earth; took the form of old Brahmins; went to the hut of Arunthathi. They wanted her to give drinking water to quench their thirst. She took a vessel and proceeded to fetch water. But they stopped her. With their godly powers they filled three fourth of the vessel with water. Thus one fourth of the vessel remained to be filled with water. They demanded that one fourth of the vessel be filled with water created out of the powers of her chastity, only then their thirst would be quenched. She undestood the visitors. Then she proved herself equal to them in the miracle- making by filling in the remaining part of the vessel with water. They were astonished. They could not believe that a human being, that too a woman could posses such heavenly powers. They began to worship her. Man’s worship to god is called “Thuthi” while the vice versa is called as “Arunthuthi “. In due course Arunthuthi came to be known as Arunthathi.

On their return to heaven they passed on the information to Siva, the supreme god. With a desire to test her himself, Siva also descended to the earth and reached the hut of


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Arunthathi, while Vashist was away. On seeing a sage at her door-step she accorded him a warm welcome. She was about to serve him food when he stopped her and laid the condition to accept her dinner. He wanted her to serve the food totally nude. Or else, he threatened her, to leave.

Once again Arunthathi visualized the visitor in her mind’s eye. She also knew the purpose of his visit. The powerful stare of this pure, chaste woman metamorphed the supreme god into an infant.. She served him food. After the dinner was over, once again, the infant was transformed into Siva. When vasisht learnt of this incident he grew suspicious of Arunthathi.

Then the supreme god appeared before them and explained everything. Then Arunthathi was elevated to the status of a pole star. And Vasisht also was transformed into a star to twinkle by her side. Even today in the customary Hindu wedding, newly weds have a ritual of standing on a grinding stone and gazing at these pole stars, to receive the blessings of this devoted couples to lead a happy married life like them.

The Arunthathiyars in Tamilnadu have a perfect faith in this mythological anecdote and feel proud of being the descendents of such a pure and chaste woman. They prefer this name to Chakkiliya, Pakadai Mathari to this name and they firmly believe that this name earns them a social standing. ARUNJOTHI Arunjothi was a beautiful daughter of caste hindu parents. She was intelligent too. She was given in marriage to a handsome youth of the same caste. The couple lived happily with the parents of Arunjothi. One day the husband of Arunjothi didn’t return home till late night. Tired of waiting for him, she slept. Then came her husband. Without disturbing her, he slept by her side. All on a sudden she woke up and saw someone sleeping near by her. The darkness of night prevents her from identifying her husband. Shockingly she bears him under the impression that he was a stranger.The beating of the wife infuriated the husband. Immediately cursed her that she would be born in the family of Chakkiliyas in the next birth. This curse provoked the father in law who retorted him with the curse that he would be born to a prostitute in next birth.

Both the curses were effective. In the next birth the man was born to a prostitute and the woman was the daughter of Chakkiliya parents. The bastard was much worried and ashamed of his low birth. Though he was good at heart he was made a butt of ridicule by others. He consulted the sooth sayers to learn of his future and the time of elevation to heaven. But they discouraged him and prophesied that he would he elevated to heaven in the next birth. But he would not wait till then. He wanted the heavenly abode in this birth itself. There was a solution. If people began to worship him he could reach heaven in this birth. He wanted to know what he should do to be worthy of worship.

They gave him a pocketful of sand and iron dust. If he could marry a woman who possessed the heavenly power to cook them as rice and curry and offer it to him the rice in tiniest of leaves he would become worthy of worship. Then he would have direct access to heaven. He took the packet and began to travel far and wide in search of the


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woman with divine power. He could find none. Finally he came to the place of Chakkiliya dwelling.

In the mean time, Arunjothi was born in a family of Chakkiliyas. She was beautiful, intelligent and god fearing. She led a happy life with her brothers. One day as usual when she was worshiping, there came the bastard with the pocket of iron dust and sand. He requested her to prepare food out of that material. She didn’t hesitate even for a moment. She prepared sumptuous food out of sand and served it to him in the tiniest of leaves. He was much pleased and proposed to her but she rejected the proposal. But he was adamant and declared that he wouldn’t leave the place unless and until she married him. He began sleeping in front her house. Her brothers came; learnt the story; beat him black and blue and threw him away.

This incident caused a change in her heart. She began to hate her brothers and pity that stranger; she went, saw him; nursed him and finally married him. The daughter’s marriage with a bastard made the father angry. With his gifted power he cursed her to be fixed in the firmament as the North Star. She was much aggrieved and begged, her father to withdraw the curse and bless her. But he could not take back his vow. He said that the curse would be valid for two more epochs (Yug). When Kalyug was born it would be invalidated and she would be worshiped. Then he cursed his son in law to be fixed as a star in south-eastern sky where he would be worshipped for a limited period. The excessive sorrow made Arunjothi to curse the posterity that the Chakkiliyas would remain poor, illiterate and bonded till the end.

The effect of the curse still linkers and Chakkiliyars are found to be bonded everywhere. They deified her and began to after worship to escape from her curse. They believe that the name Arunthathi is transformed into Arunjothi in due course hence they have the title of their clan SUB-SECTS: The following graph shows the sub sects dominant in this district.

Arunthathiyar

Telugu Speaking Kannada Speaking

Kollar Thottiyar Anuppar Murasar

Jana Dasari Jana Dasari Jana Dasari Jana Dasari


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The Arunthathiyar of Tamilnadu may be broadly divided into two categories on lingwistic basis as Telugu tongued and Kannada tongued. Telugu Arunthathiyars are often divided into two, as Thottiyar and Kollar. (As the Kollars in Virudhunagar district are negligibly few they are not taken into account for this study - they are in large numbers in other districts). Anuppar and Murasar are the two sub sects of Kannada Arunthathiyar. Each of these four subjects has two branches called Jana and Dasari. The members of one branch enjoy non-marriageable relationship and address one another as brother, sister maternal aunties and paternal uncle. They marry the members of the other clan whom they address as brother-in-law, sister-in-law, maternal uncle and paternal aunties. The children belong to the branch and sect of the father.

They are sect conscious in marital relationship and it is worth-mentioning. An Anuppar would not take a bride/bride groom from Thottiyar and vice versa. They treat them as if they were of different caste / religion. This leads to ego problem among them. Every sub sect consider itself superior to the others. Hence there is naturally inimical attitude prevalent which prevents them from coming closer to one another. Yet all of them belong to one and the same caste. For the difference in sects they have their own traditional stories. MURASAR Murasu Chakkiliyars feel proud of considering themselves as superior and consider themselves to have descended from heaven with a cow - horn.

Of all the saplings in the world, the sapling of the coconut tree alone is named as child of coconut tree (Thennam Pillai) because underneath it once a goat gave birth a male child with a cow-horn in his hand. The goat frequently rushed the coconut tree to stop in by breast feed the child. Angered by its frequent missing the guard tries to stop it by stoning. Though wounded, the goat limped to the tree and fed the child. Surprised by the action of the goat he went to the tree and found a child with a cow-horn in his hand. Immediately he worshipped it, believing it to have come from heaven. That child’s descendents are the Murasars. As their first ancestor was fed by a goat they would shun its meat because they consider the goat to be their mother.

Murasu Chakkiliyas hate servitude. They trade in beef, foot wear and other allied leather products. Their believe that they are the direct descendents from heaven and their reluctance to work under others because they feel that they are superior to others. Quantitatively they are the least in numbers. ANUPPAR: Anuppar declare themselves to be much god- fearing and consider themselves the first of Chakkiliya clan. Hence they claim to be the supreme. Once there was an arunthathiyar. He had a milch cow. Every morning when he worshipped he used to offer the liver and teats of the cow to god. After the prayer was over he would ask the god how to console the calf which would come and search for its mother. Then god would advise him to put back the organs of the animal at their place. He would follow the instructions to the letter. And the cow would be resurrected. This was his daily routine.


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Once when he was performing the usual offering of flesh of the cow to god, a Brahmin saw it. And he accused the Chakkiliya of blasphemy for he offered flesh to god. He directly went to the king’s court and lodged a compliant against that Chakkiliya. The arunthathiya was summoned for an enquiry. But he was not disheartened. He asked the king who objected to the offering of flesh – god or man. The Brahmin intervened and questioned the accused if he could prove that god accepted his offering. The arunthathiyar accepted the challenge. He was ready to show the image of god – but the brahmin should also by ready to show such an image. Whoever fails should accept the defeat. The Brahmin was not ready to accept the challenge. Nevertheless, the Arunthathiyar promised to keep up his word. He threw a sword up, and fell flat to receive the pointed end of the sword on his chest. It pierced through his chest. He tore opens his chest. Ah! What a miracle! All could see a vision of heaven with the presence of all Devas, sages, and Gods. All are astonished. Then the Arunthathiyar said god is within. The prayer of external pomp and show does not suffice to experience the presence of god.

The king felt happy. He accorded sanction to the Arunthathiyar for the continuance of observance of the ritual according to his wish. The Arunthathiyar also continued his practice without any break. In the meantime the milch cow gave birth to two female children. A sage took them. He christened them as Sakkammal and Onnammal and brought them up with love and care. They grew into young and beautiful girls. Though lured by their beauty no youth dared ask the sage for their and for fear of a curse from him which would transform them into statues. But Thotrayan, an Anuppa Chakkili grew courageous and met the sage to ask for one of his daughters as his wife. The sage readily agreed and he was married to Sakkammal the elder of the two. Though their wedded life was pleasant it was not fruitful for they were not blessed with a child. Hence, as was the custom, Onnammal the younger sister was given in marriage to Thotrayan.

But the elder sister did not like the second marriage. She indulged in an inter course with all her might. This proved fruitful as a result of which she delivered nine children. Onnammal’s union with her husband gave her a solitary child. On the southern side Sakkamal had mine cradles for her children. Hence they began to be known as Thottiya Chakkili (cradle means thotti in Tamil) Onnammal had single cradle on the northern side. The child was called Kappil Kaunta Kambalam. He was the first Anuppa Chakkiliya. The differences in the number still continue. The elderly man who was interviewed by Fr. Mark confirmed that Thottiyars would be nine times higher in population than Anuppar. This is found to be true in many places. THOTTIYAR: Thottiyar who are the largest in population among Arunthathiyar have a different story to claim supremacy among Arunthathiyar. Once Lord Eswar came to this world in the form of a human being. As a man he became an agriculture labourer and working in a farm. The ceaseless work caused excessive sweat which he sprayed over a coconut tree. The sweat had the godly power and from that coconut tree came out a man who was the first Thottiya Chakkili. As the offsprings of the sweat of Lord Eswar, they claim to be superior to other sects. They have yet another story to describe the difference between Anuppar and Namallvar.


12

Once Lord Parameswar and his wife Parvati descended to earth to make a trip around the world, on the way the strap of foot wear of Parvathi was torn she wanted to mend it. She saw two cobblers who were brothers. One of them took the foot wear and mended it. Parvathi wore it and began to move, her action is provoked the other brother who sent this brother to get the charge of repairing from her. When the charge was demanded, Lord Siva got wild and he shouted at the cobbler for such a daring act. The cobbler didn’t fear. He retorted by saying, whoever they may be, they should pay for the service that they received. Infuriated Siva cursed both the brothers. He called the brother who touched and mended the foot wear as Thottiya chakkily and the brother who sent as emissary to get fourth the wages as Anuppar Chakkili. (Touch in Tamil means Thodu sent means Anuppu). He further cursed them that the quarrel for supremacy between these two will continue till the doom’s day. Hence the continuous conflict.

The claim for supremacy make them wise, imaginative and to create and spread stories to tarnish the image of the sects. For example Thottiyars call the Anuppars trebly tongued- i.e. they speak in three different ways before, while and after eating. Hence none can believe such freebie tongued people.

An analysis of these anectodal versions of the stories of the origin of these sects reveals the fact that they blow their own trumpets without the intention, inclination or effort for a union. The stories also only help permeate the hatred and quarrel among themselves. The answer to the question”Who will be benefited by such silly ad petty quarrels“ will be an eye-opener.

arunthathiyars. listening their voices

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