# Castes and Tribes of Southern India/Kshatriya

​Kshatriya.—The second, or ruling and military caste of the four castes of Manu. In the Madras Census Report, 1891, it is recorded that "the term Kshatriya is, of course, wholly inapplicable to the Dravidian races, who might with as much, perhaps more, accuracy call themselves Turks. There possibly are a few representatives of the old Kshatriya castes, but the bulk of those who figure in the returns under this head are pure Dravidian people. The claim to the title is not confined to the old military classes desirous of asserting their former position, for we find it put forward by such castes as Vannias and Shānāns, the one a caste of farmers and labourers, the other toddy-drawers. It is not possible to distribute these pseudo-Kshatriyas among their proper castes, as 70,394 of them have given Kshatriya as the sub-division also." It is noted, in the Madras Census Report, 1901, that "Parasurāma is said to have slain all the Kshatriyas seven times over, but 80,000 persons have returned themselves as such in this Presidency alone. Strictly speaking, there are very few persons in the Presidency who have any real title to the name, and it has been returned mainly by the Pallis or Vanniyas of Vizagapatam, Godāvari, and Chingleput, who say they are Agnikula Kshatriyas, by the Shānāns of Tinnevelly, and by some Mahrātis in South Canara. In Tinnevelly, Kammas and Balijas have also returned the name." It is further recorded, in the Mysore Census Report, 1901, that the castes grouped under the head Kshatriya are "the Arasus, Rājaputs, Coorgs, and Sikhs. To the Arasu section belongs the Royal ​Family of Mysore." Some Rāchevars style themselves Arya Kshatriyalu.
For the following note on Malayāla 'Kshatriyas,' I am indebted to Mr. N. Subramani Aiyar. There is an old Sanskrit verse, which describes eight classes of Kshatriyas as occupying Kērala from very early times, namely, Bhupala or Mahārāja, as those of Travancore and Cochin, Rājaka or Rāja, as those of Mavelikkara and Cranganore, Kosi or Koil Tampurān, Puravān or Tampan, Sri Purogama or Tirumulppād, Bhandari or Pandarattil, Audvahika or Tirumulppād, and Cheta or Sāmanta. The Sāmantas cannot be looked upon as Malayāla Kshatriyas proper. The indigenous Kshatriyas of Kērala are divided into four well distinguishable septs, viz., the Koil Pandala, the Rāja, the Tampan; and the Tirumulppād. The total number of Malayāla Kshatriyas in Travancore is 1,575, the largest number living in the taluks of Tiruvella, Vaikam, and Mavelikara. Tampans live mostly at Vaikam, and Tirumulppāds at Shertallay and Tiruvella. The remaining two septs are not so much caste septs as isolated groups of families. Koil Pandala literally means the keeper of the royal treasury. Tampan is a corruption of Tampurān, the latter being a title directly applied to the Rājas, while the term Tirumulppād, in its literal sense, conveys the idea of those who wait before kings. Women are known as Tumpurattis in the first two, as Tampattis in the third, and Nampishthatiris in the fourth division. The Pantalam Rājas have the title of Sriviradhara, and those of Mullanikkadu of Narasimha.
According to immemorial tradition, Koil Tampurāns were the nephews of the Chēraman Perumāls or viceroys of Chēra, who ruled at Cranganore, their earliest residence being Beypore in British Malabar, where three or four ​families of this sept lived at the beginning of the Christian era. From one of these families, male members were invited about 300 M.E,, for marrying the ladies of the Venadswarupam, i.e., the Travancore royal house. They began to live at Kilimanur in the Chirayinkil tāluk, six miles from Attingal, where the female members of the royal family permanently resided. In 963 M.E., the year in which Tīpū Sultān invaded Malabar, eight persons, five females and three males, belonging to the Alyankodu Kovilakam in North Malabar fled, and found shelter in Travancore. All their expenses were commanded to be met from the State treasury. As the five women were only cousins and not uterine sisters, one of them removed herself to the rural village Kirtipuram near Kandiyur in the Mavelikkara tāluk, and thence to Grāmam, a little further in the interior. Another, in course of time, settled at Pallam in Kottayam, and a third at Paliyakkara in Tiruvella, while the fourth, having no issue, stayed with the youngest at the Nirazhi palace of Changanacheri. This last lady gave birth to five children, being three females and two males. The first of these branches removed to Anantapuram in Kartikapalli in 1040, and the second to Chemprol in Tiruvella in 1041, while the third continued to reside at Changanacheri. After 1040 M.E., three more Koil Pandala families immigrated from British Malabar, and settled at Cherukol, Karamma, and Vatakkematham. These,however, are not so important as the previous ones. As already stated, the Kilimanur Koil Tampurāns were among these the earliest settlers in Travancore, and a whole property (revenue village) was granted to them in freehold in 1728 A.D., in recognition of the sacrifice a member of the family made in saving the life of a Travancore prince from the murderous attack of the ​Ettuveetil Pillamar. The first family of Kolasvarupam Rājas immigrated into Travancore in the fifth century M.E. As the Travancore royal house then stood in need of adoption, arrangements were made through a Koil Tampurān of the Tattari Kovilakam to bring two princesses for adoption from Kolattunad, and the first family of Rājas, known as the Putupalli kovilakam, settled at Kartikapalli. The family is now extinct, as the last member died in 1033 M.E. The next family that migrated was Cheriyakovilakam between 920 and 930, also invited for purposes of adoption. These latter lived at Aranmula. The third series of migrations were during the invasion of Malabar by Tīpū Sultān in 964 M.E., when all the Rājas living at the time went over to Travancore, though, after the disturbance was over, many returned home. The Rājas of the Kolasvarupam began to settle permanently in the country, as they could claim relationship with the reigning sovereigns, and were treated by them with brotherly affection. There were only two branches at the beginning, namely, Pallikovilakam and Udayamangalam. The families of Mavelikara, Ennaykkad and Prayikkara are divisions of the Chengakkovilakam house. The Udayamangalam house has branched off into three divisions, Mittil, whose descendants now live at Mariyapalli, Nedumprum, and Kartikapalli. Naduvilekkovilakam members live at Perinjel in Aranmula, and Cheriyakovilakam, whose members are divided into five other families, in the same locality. No branch of the Udayamangalam house resides in British Malabar. Some of these branches even now own large estates in that collectorate. There are two other important families of Rājas in Travancore, viz., those of Pantalam and Punjat. Both of them are believed to have been related to the early Pāndyan ​kings. The reason alleged for the immigration of the Pantalam Rājas into Travancore is the persecution of a Nayak minister in mediæval times, who compelled them to change their mode of inheritance from marumakkathāyam (in the female line) to makkathāyam (from father to son), and then marry his daughter. They are supposed to have sojourned at Sivagiri and Tenkāsi in the Tinnevelly district on their way to Travancore. Ilattur in the Shenkottah tāluk originally belonged to them, but was afterwards taken over by Travancore in default of payment of the annual subsidy. Tampans are believed by tradition to have had territorial sovereignty in Kērala, until they were deprived of it by the Ilayetasvarupam kings. This does not appear to have any basis of truth, as the Ilayetasvarupam kings lived in Central Travancore, while the Tampans live in the north, where the former are never known to have led any invasion. In mediaeval times, both Tampans and Tirumalppāds were invariably commanders of armies. With the invasion of Malabar by Tīpū Sultān, many sought refuge in the kingdom of Travancore, and continued to live here after the passing of the storm.
The Malayāla Kshatriyas are as a class learned. Both men and women are, in the main, accomplished Sanskrit scholars. Mr. Kerla Varma, c.s.i., Valiyakoil Tampurān, a finished poet and an accomplished patron of letters, and Mr. Ravi Varma, the talented artist, are both Koil Tampurans. The houses of the Koil Tampurāns and Rājas are known as kottarams or kovilakams, i.e., palaces, while those of the Tampans and Tirumalppāds are known as kovilakams and mathams. The Malayāla Kshatriyas resemble the Brāhmans in their food and drink. The males dress like the Nambūtiris, while the dress and ornaments of the ​women are like those of other classes in Malabar There are, however, three special ornaments which the Kshatriya ladies particularly wear, viz., cheru-tāli, entram, and kuzhal. The Koil Pandalas and Rājas are landlords of considerable wealth, and a few have entered the Civil Service of the State. The Tampans and Tirumalppāds, besides being landlords and agriculturists, are personal servants of the ruling families of Kērala, the latter holding this position to even a greater extent than the former. The Kshatriya personal attendants of the Maharājas of Travancore serve them with characteristic fidelity and devotion.
The Malayāla Kshatriyas are a particularly religious community. In a place within their houses, called tēvarappura or the room for religious worship, the Vaishnavite sālagrāma and Saivite linga are kept together with the images of other deities, and Brāhmans officiate at their worship. Ganapati pūja (worship), and antinamaskaram are regularly observed.
As all the Koil Tampurāns belong to one sept or gōtra, that of Visvamitra, and all the Rājas to another, that of Bhargava, neither of these divisions are permitted to marry among themselves. The Tirumalppāds also, with their local divisions such as Ancherri, Koyikkal, Plamtanam, and Kannezham, own Visvamitra, and hence do not marry among themselves. As for the Tampans, all the families belonging to that group trace their descent to a common ancestor, and belong to the same sept as the Koil Tampurāns and Tirumalppāds. As a consequence, while the Koil Tampurattis are married to Nambūtiri husbands, the Koil Tampurāns themselves take wives from the families of Rājas. Rājas may keep Nāyar or Sāmanta ladies as mistresses, the same being the case with the Tampans and Tirumalppāds also. The ​Rānis of Pantalam take Nambūtiri husbands, while Tampan and Tirumalppād women live with any class of Brāhmans. No Kshatriya lady is permitted to leave her home for that of her husband, and so no grihaprevesa ceremony prevails among them. Thirteen is the proper age for marrying girls, but the marriage may be postponed until the choice of a fit husband is made. In the branches of the Kolattunad family, girls who attain puberty as maids are obliged to keep a vow, in honour of Ganapati.
The Tampan and Tirumalppād women, as also those of the Pantalam family, have their tālis (marriage badge) tied by Aryappattars. Remarriage of widows is permitted. Polygamy is rare. Divorce may take place at the will of either party, and prevails largely in practice. The Rājas make a donation of Rs. 50 to 70 as stridhanam, excepting those of Pantalam, who only pay about Rs. 35.
Some time before the auspicious hour for the marriage of a Koil Tampuratti, the Brāhmanipattu, or recitation of certain Purānic songs by a female of the Brāhmani caste, begins. Four lighted lamps are placed in the middle of the hall, with a fifth dedicated to Ganapati in the centre. While these songs are being sung, the bride appears in the tattu dress with a brass minu and a bunch of flowers in her hand, and sits on a wooden seat kept ready for the purpose. The songs generally relate to the conception of Devaki, and the birth of Krishna. Then a Nāyar of the Illam sept waves a pot containing cocoanut, flowers, burning wicks, etc., before the Bride, after which she rises to wash her feet. At this point the bridegroom arrives, riding on an elephant, with a sword in his hand, and the procession is conducted with much ceremony and ostentation. He then bathes, and two pieces of cloth, to be worn by him thereafter, are touched ​by the bride. Wearing them, the bridegroom approaches the bride, and presents her with a suit of clothes known as the mantrakoti. One of the clothes is worn as a tattu, and with the other the whole body is covered. The mother of the bride gives her a brass mirror and a garland, both of which she takes in her hand to the altar where the marriage is to be performed. After the punyaha, accompanied by a few preliminary hōmas or sacrifices to the fire, by the Nambūtiri family priest, the first item in the ceremony, known as mukhadarsana or seeing each other, begins. The bride then removes the cloth covering her body. The next events are udakapurva, panigrahana, and mangalyadharana, which are respectively the presentation by the bride of water to the bridegroom, his taking her hand in token of the union, and tying the tali round the neck of the bride. The next item is the saptapadi (seven feet), and the last dikshaviruppu, peculiar to the Malayālam Kshatriyas. A particular room is gaily decorated, and a long piece of white cotton cloth is spread on the floor. Upon this a black carpet is spread, and a lighted lamp, which should never be extinguished, placed in the vicinity. The bride has to remain in this room throughout the marriage. On the marriage night commences the aupasana, or joint sacrifice to the fire. On the fourth day are the mangalasnana or auspicious bath, and procession through the town. On that night consummation takes place. The procession of the bridegroom (māppilapurappat) to the house of the bride is a noticeable item. The brother of the bride receives him at the gate, and, after washing his feet, informs him that he may bathe and marry the girl. The uduku-purva rite is performed by the brother himself. When the bridegroom leaves the marriage hall with the bride, an armed ​Pandala stops them, and a fixed present is given to him. Every rite is performed according to the method prescribed by Bodhayana among the Koil Tampurāns and Rājas, the family at Pantalam alone following the directions of Asvalayana. On the fourth day, the contracting couple bathe, and wear clothes previously dipped in turmeric water. At night, while the Brāhmani song is going on, they sit on a plank, where jasmine flowers are put on, and the goddess Bhagavathi is worshipped. The bride's maternal uncle ties a sword round her loins, which is immediately untied by the bridegroom in token of the fact that he is her future supporter. Panchamehani is a peculiar rite on the fifth day, when an atti (Ficus, sp.) tree is decorated, and an offering of food made on the grass before it. The couple also make a pretence of catching fish. In modern times, the Pantalam Rājas do not patronise the songs of the Brāhmani, and, among them, the panchamehani is conspicuous by its absence.
Women are in theory the real owners of property, though in practice the eldest male has the management of the whole. There is no division of property, but, in some cases, certain estates are specially allotted for the maintenance of specific members. The authorities of the Malayāla Kshatriyas in all matters of social dispute are the Nambūtiri Vaidikas.
When a girl reaches puberty, she is kept in a room twelve feet apart from the rest for a period of three days. On the fourth day, after a bath, she puts on a new cloth, and walks, with a brass mirror in her hand, to her house. Among the Kolattunad Rājas there are a few additional rites, including the Brāhmani's song. The pumsavana and simanta are performed by the family priest. On the birth of a child, the jatakarma is performed, when women ​mix honey and clarified butter with gold, to be given to the child. On the twelfth day, the Nambūtiri priest performs the namakarna, after a purifying ceremony which terminates the birth pollution. The eldest child is generally named Rāja Rāja Varma. Udaya Varma and Martanda Varma are names found among the Rājas, but absent among the Koil Tampurāns. Martanda Varma was once exclusively used only among the members of the Travancore Royal Family. The full style and titles of the present Maharāja of Travancore are His Highness the Maharāja Sir Sri Padmanabha Dasa Vanchi Bala Rāma Varma, Kulasekhara Kiritapati Sultan Manne Maharāja Rāja Rāmarāja Bahadur Samsher Jung, G.C.S.I.,G.C.I.E., Raghava Varma is a name peculiar to the Pantalam Rājas. Women are, as in the case of Tirumalppāds and Tampans, called Amba, Ambika, Ambalika, Mangala, etc.
The annaprasana and nishkramana are performed consecutively on the same day. The mother takes the child to the foot of a jak (Artocarpus integrifolia) tree, and, going thrice round it, touches it with the leg of the child, and then dips a golden ring in the payasa, and applies it to the child's lips. The same act is then repeated by the maternal uncle, father, and next of kin. The Yatrakali is attended with much élat during the night. The upanayana, or investiture with the sacred thread, takes place as late as the sixteenth year. As a preliminary rite on the same day, the chaula or tonsure ceremony is performed. It is formally done by the Nambūtiri priest in the capacity of guru or preceptor, and left to be completed by the Mārān. The priest then invests the boy with the thread, and, with the sacrificial fire as lord and witness, initiates him into the Gāyatri prayer. All Kshatriyas are obliged to repeat this prayer ​ten times morning and evening. On the fourth day, the youth listens to a few Vaidic hymns recited by the priest. There is not the prolonged course of discipline of a Brāhmanical Brāhmachari, such as the Nambūtiris so religiously observe. The samavartana, or completion of the pupilage ceremony, takes place on the fourth day. The ceremony of proceeding to Benares, the pre-eminent seat of learning in ancient days, which is the natural after-event of the Vaidic pupilage, is then gone through, as in the case of Brāhmans. A would-be father-in-law intercedes, and requests the snataka to bless his daughter, and settle in life as a grihastha. The Nambūtiri priest then reminds the boy of his duty as a Kshatriya, and gives him a sword as a symbol of his pre-ordained function in society. He then becomes a grihastha, and may chew betel leaf. The Saivite panchakshara, and the Vaishnavite ashtakshara are also taught, and are invariably recited after the performance of the daily duties. For girls only the chaula is performed, and that along with her marriage. On the occasion of birthdays, the family priest performs the ayushya hōma, and shashtipurti, or celebration of the sixtieth birthday, is also observed as an important religious occasion.
The funeral ceremonies are almost the same as those of Nambūtiris. When a Koil Tampurān dies, he is placed on the bare floor, some hymns being recited in his ears. The corpse is placed on a stretcher made of plantain stems, and the head is touched with a razor in token of shaving. It is bathed, covered with a new cloth, and decorated with flowers and sandal paste. Kūsa grass is received at the hands of a Mārān. The funeral rites are performed by the nephews. Pollution is observed for eleven days and nights. A religious vow is observed for a year. The offering to the spirit of the ​deceased is not in the form of cooked food, but of presents to Brāhmans. All the Malayāla Kshatriyas are adherents of the Yajur-vēda. The anniversary of maternal grandmothers, and even sisters is punctiliously observed. If a maternal aunt or grandaunt dies without children, their srāddhas must be performed as for the rest.
The Malayāla Kshatriyas hold rank next to the Brāhmans, and above the Ilayatus. They are permitted to take their meal in the same row with the Brāhmans, and receive prasada from the temples directly from the priest, and standing at the right side of the inner gate.
Further information concerning the Malayāla Kshatriyas is contained in an article by Mr. K. Rama Varma Rāja,* who concludes as follows: — "The Kshatriya community is an intermediate caste between the Brāhmin (Namburi) and the Sudra (Nair) classes, and has affinities to both; to the former in matters of ablution, ceremonies, food and drink, and to the latter in those of real matrimonial relations and inheritance, i.e., the constitution and propagation of the family .... The intermediate caste must be the Aryans more Dravidianised, or the Dravidians more Aryanised, that is,the Aryans degraded or the Dravidians elevated, more probably the latter."
It is recorded,† In a note on the ancestry of the Rājas of Jeypore, that "the family chronicles ascribe a very ancient origin to the line of the Jeypore Zamindars. Beginning with Kanakasēna of the solar race, a general and feudatory of the king of Kashmir, they trace the pedigree through thirty-two generations down to Vināyaka Deo, a younger son, who left Kashmir rather than hold a subordinate position, went to Benares, did penance ​to Kāsi Visvēsvarasvāmi there, and was told by the god in a dream to go to the kingdom of Nandapuram belonging to the Silavamsam line, of which he would become king. Vināyaka Deo, continues the legend, proceeded thither, married the king's daughter, succeeded in 1443 A.D. to the famous throne of thirty-two steps there, and founded the family of Jeypore. Vināyaka Deo and his six successors, say the family papers, had each only one son, and the sixth of them, Vīra Vikrama (1637-69) accordingly resolved to remove his residence elsewhere. The astrologers and wise men reported that the present Jeypore was 'a place of the Kshatriya class,' and it was accordingly made the capital, and named after the famous Jeypore of the north."
The Mahārāja of Mysore belongs to the Arasu caste of Kshatriyas.
* ↑ • Ethnog. Survey of Cochin. Monograph No. II, Kshatriyas, 1906.
* ↑ † Gazetteer of the Vizagapatam district.