History of the Nattukottai Chettiars

  Nattukottai Chettiars are a people of Indian origin, well known for their financial dealings and
hospitality. They are followers of the Hindu religion and worship the Shiva and Muruga deities of
the Hindu faith. They belong to a very prolific Business Community, who in olden days moved out
of India to foreign lands like Burma, Ceylon, Java, Sumatra, Malaysia, Singapore & Vietnam
(Saigon) and spread their Culture in those lands.

       The Nattukotai Chettiars hail from a place called Chettinad, in South India, an area situated in
the South-Eastern region of Tamil Nadu  approximately 35 Kms to the west of the coastal line of 
Bay of Bengal in the district of Sivagangai. It during its initial stages consist of 96 villages but now
due to the movement of people out of certain villages, has diminished to about 75 villages, in the
near past.

        Chettinad has well planned towns provided with well defined roadways, reservoirs to store
and supply water to the town, a planned market place, temples and everything, providing the basic
needs of people.
 

       Chettinad happens to be a dry land with no proper rain which was a major set back for the
area. As such due to non availability of any mode of living, people were forced to leave Chettinad
to various of parts of the State in search of their living.

        Devakottai & Karaikudi are two major towns in that region consisting of what is
called Maximum Pullies*.
 

          Nattukottai Chettiars are basically Bankers who lend money at nominal interest. They are
considered as the Pioneers of Modern Banking. They are the first to introduce what is called as "
Pattru (debit), Varavu (credit), Selavu (expenditure), Laabam (profit), Nashtam (loss) " which are
all, collectively, known as " Iynthogai (trial balance). "
          In a particular Nattukottai Chettiar family Appachi (Father) is considered as the Kartha for
all the activities assisted by his Sons. Attha (Mother) looks after the family affairs including the day
to day activities of the Vidu (House) in consultation with her Kanavar (husband).

          The Nagarathar society is divided into Koil Vazhi Nagarthar consisting of Nine Koil
(Temple). This division in the society is for the purpose of chosing their alliance and nothing else.
Bride and the Bridegroom cannot be from the same Koil  as they are considered to belong to the
same family and treated as Annan-Thangai (Brother-Sister ).

   The Nine Koil are as follows :

              Illaiyathangudi
              Mathur
              Vairavankoil
              Nemamkoil
              Illupaikudi
              Surakuddi
              Velangudi
              Iranikoil
              Pillaiyarpatti

        Out of these nine Koil Illaiyathangudi, Mathur & Vairavankoil have further Pirivu (Divisions) in
their respective Koil.

           Illaiyathangudi :

         Okkurudiayar
         Pattanasamiyar
         Kazhanivasakkudiayar
         Kingginikkurudiayar
         Perasenthoorudaiyar
         Perumaruthoorudaiyar
         Sirusethoorudaiyar

            Mathur :

         Arumbakkoorudaiyar
         Kannoorudaiyar
         Karuppoorudaiyar
         Kulathoorudaiyar
         Manaloorudaiyar
         Mannoorudaiyar
         Uraiyoorudaiyar

            Vairavankoil :
          Periya Vahuppu
         Pillaiyar Vahuppu
         Theyyanar Vahuppu

        In Illaiyathangudi and Mathur Koils the people are permitted to have alliances among the
Pirivus and not like the other Koils who are not permitted to have alliances within their Koil. This
is  because if all these 14 pirivu people move out of their Koil in search of Brides and Bridegrooms it
would difficult to find themselves one, hence the exemption.
 

        In Sri Lanka the Nattukottai Chettiars are found carrying out their businesses of money
lending, pawn brokering and gold jewelry in Sea Street, Pettah where they have been the main
business community since a long period of time.

The Nattukottai Chettiar

By Maxwell Fernando

    
Prior to the establishment of the first commercial bank the “Bank of Ceylon” in the island, it was
the Nattukottai Chettiar who provided the Ceylonese all banking facilities, which only a few will
realize today. They were emigrant traders from Chettinad in South India, who played an important
part in setting up the economic and the credit structure of the country, at a time when the locals
were looking forward to a stake in nation building. The dominant role played by them as private
bankers, money lenders, financiers, and traders, during the early stages of the country’s economic
upsurge cannot be underestimated.

They were regarded the most fascinating of all the non-indigenous business communities that had
traded in the island. They were a very close knitted conservative community with very little
intercourse with the outside world. They are Hindus, and devoted a considerable amount of their
time to religious activities. They were known to honor their social and business obligations without
any deviation. They followed a code of business ethics, which was not common to other foreigners
trading in the country. The Ceylonese had implicit faith in the Chettiars. They borrowed freely
from them, and also invested their savings with them. They were always assured of a good return
on their investment.

Money was often given to them for safekeeping, and the strong box in his house was considered as
secure any bank vault in a British bank. They enjoyed a high reputation in the pawn broking
business, and the Ceylonese preferred to deal with them rather than with their local counterparts.
The Nattukottai Chettiars were the forerunners in modern day finance companies. More than 50% of
the deposits of the early finance companies came from this community. They took risks in
speculative ventures that the British banks avoided. The current position however is different. It
was the disappearance of these Chettiars from the local money market that paved the way for the
rapid expansion of the local finance companies.

The harsh words such as “Jews and Shylocks” used to describe these people seems unjustified. At a
time when the British banks mistrusted the indigenous population, it was this community that took
all the risks to lend to the Ceylonese. Their interest rates would have been rather on the high side,
but they were only lending money they had borrowed from the banks. Farther they had to
safeguard themselves against bad debts, which was a common feature.

The Nattukottai Chettiars who controlled the economy of the country from about 1875 to 1925, has
during this half century helped in no small way, to promote the economical and the business of the
country. During the initial of economical growth, there was
During the early stages, they assisted the smooth conduct of trade with India, by discounting the
excess Sterling Bills for Rupee bills. Their vast financial recourses in India made this system last
until the establishment of the British Exchange Banks in the island, commencing with the Bank of
Madras in 1867. Their role as exchange dealers declined thereafter, but their business interests
changed within a short period of time, to become the country’s largest money lenders.

It was the good reputation they enjoyed with the British Banks during the early stages as Sterling
Bill discounting agents that paved the way for them, in their new role, to become the middleman
between the banks and the indigenous population who required capital. Coffee was abandoned in
the early 1870’s. It was mostly for tea, and later for rubber that the Ceylonese agriculturists and
businesspersons needed the finance and credit. During this time of need, it was to the Nattukottai
Chettiar that the local entrepreneurs could turn to for financial assistance, and they were regarded
as the official money lenders to the nation.

The Chettiars continued in this role until about 1925, and with the world wide trade depression of
the early 1930’s, the government was compelled to undertake the task of providing the necessary
finances to the fast developing economy. State sponsored institutions as the State Mortgage Bank
was set up in 1931. The Bank of Ceylon followed in 1939, and the Agricultural and Industrial Credit
Corporation were structured in 1941, for the sole purpose of offering financial assistance to the
local segment of the business community, who had no access to foreign lending institutions. With
most credit functions now been undertaken by the state, the volume of money lending business of
the Chettiars was further reduced.

        Who were they?        

All Chettiars had originated from Chettinad, and the Nattukottai Chettiars were considered the
elite of all Chettiars, and regarded as the most enterprising of all the trading communities in South
India. During the early times they traveled widely in South East Asia looking for new opportunities
to make money. Their association with Ceylon extends to the Dutch period, but it was only after
the British conquest, that they established themselves firmly in the country. By mid 19th century,
the Indo-Ceylon trade was mainly under their control, and largely financed by them.

During the early British regime the Nattukottai Chettiars carried out the only form of organized
banking. They were often referred to as “Merchant Bankers of the country”, and their name
became synonymous with private banking.

The Bank of Ceylon considered the first commercial bank in the island was established in1841, as
entirely a British concern. With the first coffee crisis of 1848 the Bank of Ceylon failed, but there
were many others to take its place. Among them were the Oriental Banking Corporation, the
Mercantile Bank, and the Bank of Madras. The Bank of Madras before long assumed control of the
Indo-Ceylon trade. This resulted in a further decline in their importance as financiers to the nation.

This change of events forced them to change directions, and do the next best thing, rather than
cease operations in the island. They joined hands with the British Banks and became their “Middle
Man”. This was the start of a long association between the Nattukottai Chettiars and the British
Banks that lasted until about the early 1930’s.

During the mid 19th century, the Ceylonese had no access to the British Bankers, except perhaps to
the very wealthy. The Locals were prevented from seeking membership in their social clubs that
were frequented by the British bank managers, and other officials. There was no direct
communication between the bank officials and the Ceylonese business community.

This obstacle was circumvented by the creation of an agency generally referred to as the “Shroff."
This officer is almost unknown in banking circles today. This officer was a native gentleman of
sound financial standing, acceptable to society as a person of integrity, who acted as a guarantor
for Ceylonese borrowers. These “guarantors” came from the Chettiar community. They had a
through knowledge of the individuals who came to them for assistance, and all loans were
guaranteed on the payment of a commission both from the bank and the borrower. They played a
pivotal role in scrutinizing all applications for loans, and the British Banks would await their
recommendation for release of funds to Ceylonese.

All Nattukottai Chettiars could not end up in banks, but unlike the Ceylonese, they were well
known to all the shroffs either personally or through business connections. Naturally, they were
therefore willing to accommodate the Chettiars more freely than the Ceylonese. Their business
connections in India also enhanced their credit worthiness with the local British Banks. It is
recorded that between the period 1900 and 1925 the British Banks had lent over Rupees 25 million
to the Chettiars, who in turn had re-loaned them to the Ceylonese business community at much
higher rates of interest.

        Chetty Crisis        
This unholy alliance between the British Exchange Banks ant the Nattukottai Chettiars went on
unabated until the bubble burst in 1925. Over lending on the part of a large business undertaking
controlled by them, collapsed, with heavy debts both in Madras and Colombo. A number of mal-
practices as perpetuated by these organizations were discovered at the time of liquidation and
winding up operations. It was also discovered that most other organizations were guilty of similar
offenses

The Banks without any subsequent warning, stopped all credits to the Nattukottai Chettiars A
number of such firms were forced to suspend operations, whilst many others were closed down
permanently.
 

        World depression of the 1930’s        

With the Chetty crisis came the world trade depression that effected Ceylon adversely.
International prices for tea, coconut, and rubber declined sharply. The banks by then had
suspended all credit to the Chettiars; in addition they were forced to tighten their lending policies
further. The Chettiars now deprived of bank facilities, were forced to demand the repayment of
loans from their Ceylonese borrowers. When the loans were not been repaid, the Chettiars put
their promissory notes in suit and foreclosed on their mortgages. Law reports maintained during the
period 1930 and 1936 are full of law suits filed by the Chettiars against their Ceylonese borrowers.
This turned out to be a bad period for the Ceylonese land owner. Many lost their lands to the
Chettiars, whilst others ended up in the insolvency courts.
        Ceylon Banking Commission        
The sudden suspension of credit both by the banks and the Chettiars to the local business
community were sited as the chief cause of the economical crisis that surfaced in the 1930’s. A
public cry was raised requesting the State Council to overhaul the entire banking and credit system
of the country. This won the approval of the Council, and accordingly a commission was appointed
in 1934 with Sir Sorabji Pockhanawala as its Chairman.

The report that was published the same year is even today regarded as an invaluable document
that portrayed the financial and the economical conditions of the country at that time. Whilst
condemning the reckless and indiscriminate manner in which the Chettiars lent money to the
Ceylonese, they could not resist the conclusion that then island owned a debt of gratitude to the
Chettiars for the country’s economical build up.

It was pointed out that the Chettiars formed a distinctive link between the banks and the public,
freeing the former from the risk in direct lending. They had performed a very important function by
moving capital from places both internal and external to the point of requirement, thereby aiding
the economical development of the country.

The British enterprise found their own finances to develop the plantation enterprise, but the
Ceylonese had no such support from the British or their own savings to help them. The Chettiars
who had the capital responded well, and if not for their financial assistance, foreign involvement in
the country would have been much greater, with hardly any competition from the local community.
The commission was of the opinion that with the Chettiar Crisis of 1925 and the World Depression
of the 1930’s that surfaced successively within a short period of time, were responsible for the
steady decrease in the financial stake held by the Nattukottai Chettiars in Ceylon, thereafter. The
commission realized that they could not continue in their role as money lenders, and financiers to
the nation, and recommended to the government the establishment of a state aided bank. The
formation of the Bank of Ceylon in 1939 was the outcome of this proposal.

Other factors that saw to the demise of the Chettiars in Ceylon.

(1) The enactment of the Business Names Regulation Ordinance of 1918.
(2) The Money-lending Ordinance No 2 of 1918.
(3) The Pawnbrokers Ordinance No 13 of 1942.
(4) The Exchange Control Act No 24 of 1953.
(5) The Income Tax Ordinance of 1932.
(6) The Estate Duty Ordinance No 1 of 1938.
        
Apart from the above legislative enactments there were many other factors that effected their
position in the country.
(1) The Establishment of the Bank of Ceylon in 1939
(2) The Establishment of the State Mortgage Bank in 1931.
(3) The establishment of the Agricultural and Industrial Credit Corporation of Ceylon of 1943.
(4) The Citizenship Act No 18 of 1948.
(5) The Indian and Pakistani Residents Act No 3 of 1949.
(6) The Finance Act No 11 of 1963.
        
(1) Part 3 of the finance act prohibited any foreign person or firm to indulge in pawn-broking
business in the island after 1st January 1964.
(2) Part 3 of the act also prohibited any foreign individual or firm to indulge in money lending, after
1st January 1964. This function was entrusted to Commercial Banks.

 
(3) This act also prohibited any foreign individual or firm to repatriate abroad any profits or
dividends earned from any business in the country. Such earnings had to be deposited in
“blocked accounts”
(4) Part 6 of this act levied a 100% tax on the purchase of any land or immovable property, effective
1st January 1964.

 
        The involvement of the Nattukottai Chettiars in the economical development of the country.  
According to the Ceylon Banking Commission Report issued in 1934, they had played no mean part
in the economical development of the country. They had formed an indispensable link between the
banks and the Ceylonese borrowers, freeing the former from the risk of direct lending. They were
responsible for paving the way for the local entrepreneurs to actively take part in the development
of the country.

Their presence in the country dates back to the early 19th century when the country witnessed
positive signs of development, which provided opportunities for the employment of capital. They
not only mobilized their own resources, but also took loans to supplement their means. They
specialized in the task of moving surplus capital from places, both internal and external to the
point of requirement, thereby helping to develop the country. Had it not been for the ready
response the enterprising Ceylonese got from the Chettiars, the foreign involvement in the country
would have been greater and more serious.

The highly complicated nature of local mortgages did not prevent the Chettiars from investing so
freely in them. The large scale opening up of jungle land for the cultivation of coconut during the
early stages of development would not have become a possibility, had it not been for the financial
assistance available from the Chettiar community.

They were most liberal with the granting of credit to locals, and the papers processed with the
least amount of delay. He did not require perfect titles to the deeds, but was always ready to
accommodate the genuine businesspersons, as well as the speculator, the exporter, and the land
owner trying to raise a dowry for his unmarried daughter. The Chettiars system of credit had been
criticized on the grounds of been too easy, both to the borrower and to the lender. Despite these
shortcomings, the system worked surprisingly well up to the time the government was forced to
intervene. The Chettiars, it is said, never borrowed beyond their capacity, and there was often
inter-Chetty lending, which in turn brought stability to their credit structure?

They were very liberal as securities they secured from the borrowers. Subsequent to the
depression, the common forms of security taken by them were promissory notes, cheques, even
post dated cheques, and I.O.Us. “The Chettiars were found everywhere, and they engaged in
anything and everything," says Weerasooria in his book on the Nattukottai Chettiars. Apart from
financing the local trade, they were the chief importers of rice from India, and prime exporters of
tobacco to that country. Some of them were so well organized, so as to have their own ships to
transport their goods.

The Indian mercantile communities too were very appreciative of their financial involvement in
Ceylon. With their own funds they had set up pawn shops, financed the movement of goods from
the interior. They had even undertaken estate finance, and had supplied credit to both European
and non European estates alike.

“They are planters, merchants, transport agents, Mill owners, contractors, hardware merchants,
estate suppliers and engineers. With their low standard of living, and with the assistance they
receive from the Europeans, they in time to come, will make impossible for Europeans to compete
with them." They enjoyed a monopoly in rice and curry stuff trade, the import trade that was in
the hands of the Europeans earlier, and with their unlimited capital, they would oust both the
Europeans and Ceylonese and drive them out of business.

Before the depression of the 1920’s their business in the island was estimated at Rs: 150 Million.

All the complaints made against the Chettiars revolved round “interest rates," but in most cases
they were well within the limits sanctioned by the legislature. In exceptional cases however, rates
varied between 10% and 200%, depending on the circumstances of the case. It is for these reasons
that even today, when a person tries to strike a hard bargain, he is often referred to as a “chatty."
Witnesses who gave evidence before the commission used such terms as,
“usurious,"“iniquitous,"“prohibitive," and “exorbitant," when referring to the rates of interest
charged by them. They often realized their debts at short notice, and in the event of a failure, they
would foreclose on the mortgages. During the crisis about 75% of the land owners were indebted to
them. Most of the land they owned was from foreclosures. It was however pointed out that most of
the acquisitions were not of their free will, but forced upon them by their debtors, who preferred
to transfer their properties and houses to the Chettiars rather than face mire difficulties later. The
Chettiars as a rule preferred liquid cash rather than get themselves tied down to permanent
investments in Ceylon.

The Chettiars no doubt performed a useful function, but their intervention in the financial affairs
of the country could be viewed as objectionable. It only goes to suggest that the people of the
country were not sufficiently trusted by the British lending institutions to receive credit. Under the
circumstances they had no option but to turn to the Chettiars, which meant that the Ceylonese
were loaded from the very outset, with high interest rates, unlike their British counterparts who
had excess to cheap finance. This retarded commercial growth and kept sections of the community
in a state of permanent indebtedness.

The Chettiars no doubt resorted to dubious practices and often charged usurious rates of interest,
but in the greater interest of the country’s economic progress, which the Chettiars helped to usher
in, the Ceylon Banking Commission Report may be regarded as almost a blank testimonial in favor
of the Nattukottai Chettiars in Ceylon. They had been responsible for directing finances to areas
that the banks otherwise would have found difficult to reach.

They were however quick to condemn the activities of Afghans, and labeled them as the most
rapacious type of money lender ever to be found in Ceylon. They even recommended that they
should be banned from entering the country. They offered no sympathy, and their borrowers were
mainly those in the poorer and the lower middle class of society. They fattened themselves on the
misery and improvidence of the poor.

The Chettiars on the other hand were a different lot. The Ceylonese who opened up land during the
initial stages borrowed extensively from Chettiars, They were found most sympathetic towards the
local borrowers, and they were regarded a valuable asset to the country.
London Nagarathar Sangam
Welcome to London Nagarathar Sangam website.

The Nagarathar Community originated in Cauvery Poompatinam under the chola kingdom. The
Nagarathar also known as Nattukottai chettiar community concentrated on business, especially
money lending business. The Chola kings encouraged the nagarthars to travel out. The
nagarathars from Cauvery Poom Pattinam traveled on boats to Srilanka, Burma, Vietnam,
Indonesia and Malaysia to spread their business. Apart from business nagarathars also spread
Hinduism in these countries. Even today in all these countries we will find a Murugan temple. There
are Murugan temples in Penang, Singapore and Sri Lanka which were built by the nagarathars.
Nagarathars also showed interests in the field of education and maintenance of temple.

TEMPLES:

The Nagarathars aka Nattukottai Chettiars are divided among themselves on the basis of temples
called "Nagara Kovils". They are divided on the basis of nine temples that have many sub divisions.
Marriages can take place among the various divisions. One cannot enter into an alliance with in the
same division, but in some temples if the sub division is different then the marriage can take place.
The temples are the places for the registering of marriages for the Nagarathars. On the day of the
marriage or earlier, the bride's and the groom's side have to go their respective temples to register
their marriage. The bride would renounce her temple and would be enrolled with the groom. They
become a proclaimed member of the community and they are called as a "Pulli". The marriage
becomes legally valid. On becoming a member, they start paying their annual subscription to the
temple. From the temple on registering, the couples are blessed with the offerings from the
respective temples. The temples and divisions are as follows:
1. ELLAYATRANKUDI
God : Kailasanathar
Goddess : Solnithya Kalyani
Branches : (7) Okkur udaiyar, Pattina samiyar, Peru marudhur udayar, Kazhni vasaka udayar,
Kinkini udayar, Pera senthur udayar, Siru sethur udayar
2. MATHUR
God : Innutreswarar
Goddess : Periya nayaki
Branches : (7) Uraiyur udayar, Arumbakoor udayar, Mannur udayar, Manalur udayar, Kannur
udayar, Karuppur udayar, Kulathur udayar
3. NEMAM KOVIL
God : Jayang konda soleeswar
 Goddess : Soundara nayaki
Branch : Ela nalam udayar
4. ERANIYUR
God : Aatkonda nathar
Goddess : Sivapuri Devi
Branch : Thiru vetpur udayar
5. PILLAIYARPATTI
God : Marudhueswar
Goddess : Vadamalarmangai
Branch : Thiruvetpur udayar
6. ELLUPAKUDI
God : Thanthodrieswarar
Goddess : Soundaranayaki
Branch: Soodamani puram udayar
7. SOORAKUDI
God : Desika nathar
Goddess : Aavudaiya nayaki
Branch : Pugal vendiya pakkam udayar
8. VAIRAVAN KOVIL
God : Valar oli nathar
Goddess : Vadivudai Ambal
Branch : Siru kulathur udayar
Sub Branch: (5) Periya Vagupu, Theiyana Vagupu, Pillayar Vagupu, Kazhni vassal udayar,
Maru thein thira puram udayar
9. VELANGUDI
God : Kandeswar
Goddess : Kamatchi Amman
Branch : Kazhni nallur udayar

NAGARATHAR VILLAGES:

Initially there were 96 villages were the Nagarathars lived, over the period of time it has been
reduced. They were divided as follows:
I. Therkku Vattagai (South)

1. Nattarasankottai 8. Vettriyur 14. Keela Poongudi

2. Paganeri 9. Natarajapuram 15. Sakkandhi
3. Madugupatti 10. Pattamangalam 16. Karungulam
4. Okkur 11. Kollangudi 17. Aranmanai
Alagapuri Siruvayal
5. Cholapuram 12. Chokkanathapuram 18. Pannagudi
6. Kalayarmangalam 13. Allavakkotai 19. Sembanoor
7. Kandramanickam    
II. Mela Vattagai

20. Kilasivalpatti 24. Aavinipatti 28. Sirukudalpatti

21. P. Alagapuri 25. Magilvazhampatti 29. A. Thekkalur
22. Kandavarayanpatti 26. Viramathi 30. Sevoor
23. Pulangkurichi 27. Nerkkupai  
III. Keela pathoor Vattagai
 31. Arimalam 33. Kadiapatti 34. Thenipatti
32. Rayavaram
IV. Keela Vattagai

35. Devakottai 36. Thanichaoorani 37. Aravayal

V. Melapathoor Vattagai

38. Valayapatti 43. Rangiyam 48. Vendanpatti

39. Kulipirai 44. Kuruvikondanpatti 49. Vegupatti
40. Nachandupatti 45. V.Lakshmipuram 50. Virachilai
41. Melachivalpuri 46. Ulagampatti 51. Panayapatti
42. Kopanapatti 47. Pon. Pudupatti 52. Mithilaipatti
VI. Pathinaru Vattagai

53. Karaikudi 63. Konapet 73. Chokalingamputhur

54. Kandanoor 64. Athangudi 74. Kallal
Muthupattinam
55. Kottaiyur 65. Ramachandrapuram 75. Kallupatti
56. Uyikondan 66. Shanmuganathapuram 76. Siruvayal
Siruvayal
57. Kothamangalam 67. Pallathur 77. Athangudi
58. Nemathanpatti 68. Puduvayal 78. Viswanathapuram
59. Ariyakudi 69. Ko. Alagapuri 79. Sivayogapuram
60. Amaravathiputhur 70. Kanadukathan 80. Karaikudi
Muthupatinam
61. Managiri 71. Ko. Lakshmipuram  
62. Nachiapuram 72. Palavangudi  
  Researched and Compiled by Pl. Chidambaram  
    
  The first book on prints to come out about Nagarathar history is in 1894 called  
"Thanavaisya Nattukottai Nagarathar". With the help of scriptures from Poongondrai
Velangudi at Thulavoor Mutt, the book was requested and examined by
VR.L.Chinniah Chettiar of Devakottai. The permission granted by imminent persons
such as M.AL.AR. Ramanathan Chettiar and AL.AR.RM.Arunachalam Chettiar the
edition were printed by Sadavadanam Subramania Iyer of Tanjore at the
Desabimani Press at Tanjore. The second edition came in 1904.
    
  In 1911, Pandithamani Kathiresan Chettiar wrote a book called "Nattukottai  
Nagarathar Seerthirutham" (changes) and in 1919 Chockalinga Ayya of Karaikudi
wrote a book called "Nattukottai Nagarathar Marabu Vilakkam" (description of their
ways). Both wrote separate books on Nagarathar history. In 1953, the compilation
by A.Ramanathan Chettiar of Vayinagaram and the edition of that by Pandithamani
was called "Nattukottai Varalaru" (history). In 1970 A.Shesadiri of Varagur wrote
"Nattukottai Nagarathar Varalaru", which came out in the form of a book.

After this many researchers on Nagarathars have written many research essays on
the past history. Certain notable essays are those written by Kamban Adipodi Sa.
Ganesan, Dr.V.SP.Manickanar, Dr.SP.Annamalai and Dr.T.Chockalingam. Based
on the above we can classify the old history of the Nagarathars as below: .
    
  1. Before History (till 2898 BC.)  
    
  Initially the Vaishyas lived in Sandhyapuri of the Sambu Islands in Naganadu. This  
borders the present state of Andhra Pradesh and Tamil Nadu. They were of
Chandrakula Gothiram. Later they embraced Saivism. There is actually a question
over when the Nagarathars joined Saivism and when they would renounce Saivism?
"When the sun and the moon were born on this earth the Nagarathars became
Saivaites and when they are no more they would renounce Saivism." v According to
Pandit Kathiresan Chettiar. At that time they were saivaites, praying to Maragatha
Vinayagar, doing trade in precious stones and having the equal respect like the
king. Naganadu is near Andhra. Later, an earthquake, according to DR.
V.SP.Manickanar destroyed this Naganadu.

 
  2. Leather Age (from 2897 BC to 790 BC)  
    
  During the Kaliyuga year 204 (2897 BC) the Vaishyas could not bear the  
 harassment of the Naga king and they came down to Thondaimandalam, namely
Kanchipuram. At Kanchipuram the king welcomed them with a warm heart and
royalty. He gave them land to build temples and mutts, They continued their
devotion towards Maragatha Vinayagar and continued their trade with gems till the
Kaliyuga year 2311 (790 BC) and lived happily.
    
  3. Old years (789 BC to 706 AD)  
   
  During the Kaliyuga year 2312 (789 BC), Prathaparasa the king who ruled  
Kanchipuram imposed unjustified severe fines and punishments. Hence, the
Vaishyas from there went to Cholanadu. They settled along the banks of River
Cauvery at Kaveripoompattinam. Manuneedhicholan, the king of that time requested
the Vaishyas to live in three streets, East, West and South streets. He gave the
Vaishyas three honourable rights. One was the coronation of the king, the second
was to have an independent lion flag of their own and the third was to have golden
kalasams in the bungalows they lived in. When they got these rights the
Nagarathars were called " Rathina Maguda Thanavaisyar". They continued their
prayers towards Maragatha Vinayagar.

In the Kaliyuga year 3775 (674 BC) Poovanthicholan who was ruling at that time
harassed and imprisoned all the womenfolk. Hence, the 8000 Vaishyas leaving
behind all their assets, 1502 boys and the Maragatha Vinayagar under the custody
of their guru Atmananda Sastri to do pooja and look after, they all committed
suicide. The guru Atmananda Sastri taught them the five-letter panchatara mantra
for upadesam, till to this date they remember it with the help of the Patharakkudi
Madam.

In the Kaliyuga year 3784 (683 BC) the old aged Poovanthicholan requested the
Vaishya youngsters to do the coronation ceremony for his son Rajaboosanacholan.
The youngsters said that they were incapable of doing the coronation since they
were all bachelors and there were no eligible girls in the community to get married
to. The king consulted with Esana sivachariar and pronounced that Vaishyas can
marry Vellala caste girls. The Vaishya youngsters said that they would marry the
girls from the Vellala caste, but they would not marry their girls by birth to the Vellala
caste. The king requested the Vellala community to accept this. The Vellala
community accepted on the condition that their community guru would perform the
dhikshai for their girls and the girls born to them. The East Street, which was divided
into seven branches, had 502 Vaishya youngsters married to Solliya Vellala girls.
For these girls their guru was Alagiya Gurukkal from Srivanjiyam.
   
  4. Middle Age (707 AD to 1565 AD)  
    
  During the Kaliyuga year of 3808 (707AD) Soundarapandian the Pandya king went  
to Chola kingdom and met Rajabooshanacholan. He stated that during
Keerthibooshanapandian's period the sea came inside till Thirubhuvanam and
washed away the whole area. After that, 18 successions of Pandya kings have ruled
but there were no good families living there. He said that he his inviting some good
families to set up a living. He requested for some good families and some Vaishya
traders. The Chola king called for the Rathanamaguda Vaishyars and requested a
few to go. At that time they stated that wherever they go the three streets would go
together and live, and not live separately. On hearing this, the Chola king asked
everyone to go to the Pandya kingdom. The Pandya king assured the Vaishyas, that
he would give them a place to live, land to build temples and mutts, and took them
along with him.

Soundarapandian gave land demarcated, West of the sea, East of Pranmalai, North
of River Vaigai and South of River Vellar (present Chettinadu), to live, build temples
and mutts. The Pandya king gave Ariyur town and Pranmalai temple,
Sundarapatinam and its temple and Ellayatrankudi and its temple.
The three streets Vaishya youngsters could not live together for long because of
difference of opinion created since they married Vellala girls of different - different
groups. Hence therefore, those who lived in the West street in six branches at
Kaveripoompatinam were given Ariyur and Pranmalai temple, South street in four
branches were given Sundarapattinam and its temple, East street by seven
branches were given Ellayatrankudi and its temple. The Maragatha Vinayagar was
under the custody of Ariyur. They agreed upon the rituals and prayers to be
common. After this the six branched were called Ariyurar, four branched as
Sundarathar and the seven branched as Ellayatrankudi Nagarathar also Nattukottai
Nagarathar.

As the days went by there was difference opinion amongst the Ellayatrankudiyars'
and they separated branch wise and met Soundarapandian and requested for
different temples. Pandian agreed, the temples given were Mathur, Vairavanpatti
(712 AD) Iraniyur, Pillaiyarpatti, Nemankovil, Ellupakkudi (714 AD) and Soorakkudi,
Velangudi (718 AD). Henceforth the creation of the nine temples took place. When
the population increased there were many branches with in the temples. This is the
only community in the world to be divided on the basis of Sivan temples.

During the Kaliyuga year 4262 (1161 AD) Nemankovil's Arunachalam son of
Ellanalamudaiyan Muthuveerappa Chetty of Manickam Street, Velangudi at
Poongkondrai's five year old daughter, Muthumeenal was taken to the capital by
Karunyapandian in the chariot when he as hunting over there. The Nagarathars on
knowing this grouped together and decided that the girl should get justice according
to the caste practise and the met the Pandya king and asked him to release the girl.
The Pandya king said that if had known it was their girl he would not have brought
the girl over to the capital. He said that, he had heard that if he handed over the girl,
the girl would be killed. He also said that if at all he heard that the girl was killed,
they would have to pay eight heads and eight hundred sovereigns of gold and he
handed the girl.

The Nagarathars took leave of the king and killed the girl on the way according to
the caste regulations. Then they prepared themselves for the punishment ordered
by the king. For the seven branches seven heads were ready and there was a
question mark over the one remaining head. At that time among the seven
branches, Ellayatrankudi, Eraniyur and Pillaiyarpatti were as one branch though
they had different temples, it was decided that this branch give an extra head.
Henceforth Okkurudayar a branch of Ellayatrankudi came forward to give the extra
head. The condition put was that they get the first honour in the temples and mutts
including the Viputhi. The Nagarathars accepted. Later they went to the king and
stated that they have brought the eight heads and eight hundred sovereigns of gold.
The king was so depressed and said, the sin of killing one girl itself is enough, you
don't have to give anything and you can go. The Nagarathar's returned back.

During the Kaliyuga year 4389 (1288 AD) there was trouble and Ariyurpattinam was
demolished. The sixty-four Vaishya families that stayed there escaped to the
Malayala kingdom (Kerela) and started living near the River Korattar. They built a
temple for Maragatha Vinayagar and continued the prayers.

During Kaliyuga year 4644 (1543 AD) there was trouble at Nattarasankottai due to
robbers and they raped some Nagarathar women. Nagarathars met their Gurus' and
requested them to give permission according to their custom to kill them. The gurus
did not accept. On the insistence of the Nagarathars the gurus accepted and went to
Kasi to have a holy dip in the Ganges.

Nirambia Alagiya Gurukkal alone returned to Thulavur after three years. The Kala
mutt guru did not even return after twelve years. Hence some of the Nagarathars
went to Ramanathasamy of Thirupunavayil to get upadesam. After twenty-one years
during the kaliyuga year 4665 (1564 AD), the guru of Kala mutt came and joined.
 The Nagarathars met him and explained the happenings. The guru said that those
who got dhikshai from Ramanathasamy belonged to Vamisa, henceforth they and
their generation have got to get dhikshai from Vamisa generations and gave a mutt
at Patharakudi, which is also known as Ellanjeripattinam at Kanakapuram. From
then on Nagarathar men had Kala mutt and Patharakudi mutt; the women had
Thulavur mutt, which were the three Gurukalams.
  
5.Later  
History
     
  In 1278 AD, Eranikovil and Pillaiyarpatti the two branches of Ellayatrankudi  
separated completely and decided to live as separate Pangaligals. Till date
the two branches have no marriage alliance among themselves.

As the days went by Kala mutt and Patharakudi mutt merged together and
now Patharkudi mutt alone is for Nagarathar men as the Gurupeedam.

As days passed by the Nagarathar families which lived around the places of
the temple spread to various places. It is described that they lived in ninety-
six places and now they live only in seventy-five places.

The Vaishyas were basically traders. One of the groups of traders was called
the Chetty. Later this word changed to Chettiar. One who does business is a
Chetty is often referred to as a stingy person. There is no population boom for
the community. They are very selfish in thinking and they think of themselves
and their community.

Silapathikaram, a book written by Elango Adigal, states that the main

character in the book Kovalan is a Chettiar. Salt trade was famous during the
Pandya regime. After going to many places to do business finally they would
converge at Palani during the festival of Thaipoosam and write "Magamai".
Magamai is an annual tax paid to the god. According to the capital invested or
profit got a percentage is calculated and the magamai is derived. Here they
set right their accounts and look at there profits and accordingly write their
magamai. Later they give free food to all called "Annadhanam". This can be
seen in Palani on a stone engraving, where it states that Kuppan Chetty's son
Kumarappa Chetty of Nemam Kovil was the first to do salt trade at Palani with
the help of Deivanayaga Pandaram. Usually all Saivaites strictly follow the
two beneath i.e.;
     
  1. Pray to Lord Ganesha, Lord Siva and Lord Muruga.  
 
2. No one should do anything during the stars of Karthigai and Thiruvathirai
according to the Sastras. But the Nagarathars being ardent devotees of
Lord Muruga and Lord Shiva they performed the Karthigai Padumai for
their sons and Nataraja's Thiruvathirai for their daughters. The above
went against all sastras. No other Saivaite community do these
functions, hence these solely belongs to the Nagarathars.
 
3. The Nagarathars consider the viputhi as a sacred and holy item whereas
others consider it just the opposite, since it is got from burning and as
ash. The womenfolk of the Nagarathar community put viputhi and the
manjal kungumam on their forehead, while the others put manjal
kungumam only. The viputhi is considered so sacred that during
marriages the oldest lady of the house, even though she is a widower,
holds a lamp on the left hand and puts viputhi on the groom and bride.
When the Nagarathars travel anywhere they make it a point that they
carry viputhi in a special bag called the "viputhi pai". During death also
the Nagarathars place viputhi considering it to be a sacred item. No other
 Saivaite gives so much importance to viputhi unlike the Nagarathars.
   
4. The Nagarathar community also have people ordained as Nayanmars
among the 63 Nayanmars. Karaikal Ammaiyar a lady was ordained as a
Nayanmar and was the first person to sing "Thirupathigams". Her
Thirupathigams were called "Mootha Thirupathigam". Before Saint Appar
Swamigal and Saint Thirugnanasambandhar Swamigal could sing
thirupathigams the womenfolk of the Nagarathar community sang
thirupathigams. Another person to be ordained as a Nayanmar is Eyarkai
Nayanar.
   
5. TEMPLES(KOVIL)

The Nattukottai Chettiars are divided among themselves on the basis of

temples called "Nagara Kovils" (Temples of Lord Shiva, since they are
Saivaites). They are divided on the basis of nine temples that have many
sub divisions. Marriages can take place among the various divisions.
One cannot enter into an alliance with in the same division, but in some
temples if the sub division is different then the marriage can take place.
The temples are the places for the registering of marriages for the
Nagarathars. On the day of the marriage or earlier, the bride's and the
groom's side have to go their respective temples to register their
marriage. The bride would renounce her temple and would be enrolled
with the groom. They become a proclaimed member of the community
and they are called as a "Pulli". The marriage becomes legally valid. On
becoming a member, they start paying their annual subscription to the
temple. From the temple on registering, the couples are blessed with the
offerings from the respective temples.
     
  The temples and divisions are as follows:  
     
  1. ELLAYATRANKUDI  
God : Kailasanathar
Goddess : Solnithya Kalyani
Branches (PIRIVU) (7) 
Okkur udaiyar, 
Pattina samiyar, 
Peru marudhur udayar, 
Kazhni vasaka udayar, 
Kinkini udayar, 
Pera senthur udayar, 
Siru sethur udayar
   
2. MATHUR
God : Innutreswarar
Goddess : Periya nayaki
Branches : (7) 
Uraiyur udayar, 
Arumbakoor udayar, 
Mannur udayar, 
Manalur udayar, 
Kannur udayar, 
Karuppur udayar, 
Kulathur udayar
   
3. NEMAM KOVIL
God : Jayang konda soleeswar
Goddess : Soundara nayaki
Branch : Ela nalam udayar
    
4. ERANIYUR
God : Aatkonda nathar
Goddess : Sivapuri Devi
Branch : Thiru vetpur udayar
   
5. PILLAIYARPATTI
God : Marudhueswar
Goddess : Vadamalarmangai
Branch : Thiruvetpur udayar
   
6. ELLUPAKUDI
God : Thanthodrieswarar
Goddess : Soundaranayaki
Branch : Soodamani puram udayar
   
7. SOORAKUDI
God : Desika nathar 
Goddess : Aavudaiya nayaki
Branch : Pugal vendiya pakkam udayar
   
8. VAIRAVAN KOVIL
God : Valar oli nathar
Goddess : Vadivudai Ambal
Branch : 
Siru kulathur udayar
Sub Branch: (5) 
Periya Vagupu, 
Theiyana Vagupu, 
Pillayar Vagupu, 
Kazhni vassal udayar, 
Maru thein thira puram udayar
   
9. VELANGUDI
God : Kandeswar
Goddess : Kamatchi Amman
Branch : Kazhni nallur udayar
Marriages are performed only intra Kovils - Exemption: Pillaiyarpatti and
Inaniyur will not have alliance in between them as they have brotherly
relationship

No marriages performed intra branches except in the ELLAYATRANKUDI

and Mathur.
     

http://nagaratharikkiyasangam.org/nagaratharlinks.htm
About the Nattukottai Nagarathars
The Natukkottai Nagarathars are a community of business people originally from the southern
Indian state of Tamil Nadu. Nagarathars trace their history to the port town of
Kaveripoompattinam in Chola Nadu. Legend has it that following persuation by the local king,
they migrated to their present day location in what was then Pandya Nadu where they
originally occupied 96 villages. That number is now reduced to about 75 villages, collectively
known as Chettinadu spread in the pudukottai, Sivagangai and Ramnad districts.

Recorded history of the Nagarathars is available from the 17th century. At this time, the
community was primarily involved "in small-scale, itinerant salt-trading activities in the interior
regions of Tamil-speaking South India. By the eighteenth century, some individuals had
extended their business operations as far south as the pearl, rice, cloth, and arracktrade of
Ceylon' others as far north as the rice and wheat trade inCalcutta." (Rudner).

In the 19th and early 20th centuries, the Nagarathars provided financeto the agrarian
economies of Burma, Malaysia, Ceylon, Vietnam and theMadras Presidency. Following World
War II and the nationalistic movements inthese nations, the Nagarathars lost most of their
wealth in these areas. Some Nagarathars transferred large amounts of their wealth to India and
survived by investing in industry and banking. However, perhaps 80 to 90 percentof the caste
was "forced to scramble for new employment opportunities,often working as employees in
government and business offices...." (Rudner)

The Natukkottai Nagarathars were essentially money lenders who travelled all over the south-
east Asia and even to some parts of southern Africa to ply their trade. They were pioneers of
modern banking in all the nations that they went to. They were the first to introduce pattru
(debit), varavu (credit), selavu (expenditure), laabam (profit), and nashtam (loss).These are
collectively known as iynthogai and constituted what is now known as the trial balance.

It is noted in the Gazetteer of the Madura district (Thurston) that "of the profits of their
commercial transactions, a fixed percentage (called magamai) is usually set aside for charity.
Some of the money so collected is spent on keeping Sanskrit schools, but most of it has been
laid out in the repair and restoration of the temples of the south, especial attention being paid
to those shrines (padal petta sthalangal, as they are called) which were hymned by the four
great poet-saints, Manikya Vachakar, Appar, Tirugnana Sambandhar, and Sundaramurti."

The Chettiars, legendary for their business acumen, lived simply and devoted, over the years,
considerable sums of money to the establishment of comfortable choultries, feeding houses,
and Vedic and Sastraic patashalas. In the modern day, they have committed their wealth to
hospitals, schools, and universities in addition to continuing their support of temples and
religious causes.

Today, Chettinad has well-planned villages that are home to the famous "naatu kottais"
("country forts"), the palatial homes of the Nagarathar community. Each village has its own
temples, reservoirs for water storage,and a planned market place. The two major towns are
Karaikudi and Devakottai.

The Chettiars are also legendary for their food and hospitality. Today,restaurants promising
"Chettinad cuisine" can be found all over India.However, the best way to experience the
hospitality and cuisine is to attend a Chettiar wedding. The variety of food is astounding.

Marriages take place between families of different kovils. There are nine main kovils:
Ilayathangudi, Mathur, Vairavan, Neman, Illupaikudi, Surakudi,Velangudi, Irani, and
Pillaiyarpatti. Of these nine temples three have further subdivisions (pirivus). They are:
Ilayathangudi: Okkurudaiyar, Pattanasamiyar, Kazhanivasal, Kinnginikurudaiyar,
Perumaruthudaiyar, Persenthoorudaiyar, Sirsenthoorudaiyar Mathur: Arumabkkoorudaiyar,
Kannoorudaiyar, Karupoorudaiyar, Kulathoorudaiyar, Manaloorudaiyar, Mannoorudaiyar,
Uraiyoorudaiyar Vairavan: Periya vaguppu, Pillaiyar vaguppu, Theyyanar vaguppu In general,
marriage alliances are permitted between temples only, not within temples. However, the
Ilayathangudi and Mathur kovils allow alliances between the pirivus within their temple, but
not within the pirivu.

Todays chettiars, are into almost everything under the sun fortunately in an endearing role in
their chosen field. All said and done Chettiars are the most upcoming and united community
throughout the world.

The traditions of kinship in this community have maintained a sense of identity that is
important to retain for future generations. It is the intention of the Bangalore Nagarathar
Sangam to facilitate this process in our chosen area of residence.

References:

Rudner, David West, Caste and Capitalism in Colonial India: The Nattukottai Nagarathars,
University of California Press, 1994.

Thurston, Edgar and K. Rangachari, Castes and Tribes of Southern India, Asian Educational
Services, 1993, vol. 5.

Nagarathar History by PL.Chidambaram

The first book on prints to come out about Nagarathar history is in 1894 called "Thanavaisya
Nattukottai Nagarathar". With the help of scriptures from Poongondrai Velangudi at Thulavoor
Mutt, the book was requested and examined by VR.L.Chinniah Chettiar of Devakottai. The
permission granted by imminent persons such as M.AL.AR. Ramanathan Chettiar and
AL.AR.RM.Arunachalam Chettiar the edition were printed by Sadavadanam Subramania Iyer of
Tanjore at the Desabimani Press at Tanjore. The second edition came in 1904.

In 1911, Pandithamani Kathiresan Chettiar wrote a book called "Nattukottai Nagarathar

Seerthirutham" (changes) and in 1919 Chockalinga Ayya of Karaikudi wrote a book called
"Nattukottai Nagarathar Marabu Vilakkam" (description of their ways). Both wrote separate
books on Nagarathar history. In 1953, the compilation by A.Ramanathan Chettiar of
Vayinagaram and the edition of that by Pandithamani was called "Nattukottai Varalaru"
(history). In 1970 A.Shesadiri of Varagur wrote "Nattukottai Nagarathar Varalaru", which came
out in the form of a book.

After this many researchers on Nagarathars have written many research essays on the past
history. Certain notable essays are those written by Kamban Adipodi Sa. Ganesan,
Dr.V.SP.Manickanar, Dr.SP.Annamalai and Dr.T.Chockalingam. Based on the above we can
classify the old history of the Nagarathars as below:

1. Before History (till 2898 BC.)

Initially the Vaishyas lived in Sandhyapuri of the Sambu Islands in Naganadu. This
borders the present state of Andhra Pradesh and Tamil Nadu. They were of
Chandrakula Gothiram. Later they embraced Saivism. There is actually a question over
when the Nagarathars joined Saivism and when they would renounce Saivism? "When
the sun and the moon were born on this earth the Nagarathars became Saivaites and
when they are no more they would renounce Saivism." – According to Pandit Kathiresan
Chettiar. At that time they were saivaites, praying to Maragatha Vinayagar, doing trade
in precious stones and having the equal respect like the king. Naganadu is near Andhra.
Later, an earthquake, according to DR. V.SP.Manickanar destroyed this Naganadu.

2. Leather Age (from 2897 BC to 790 BC)

During the Kaliyuga year 204 (2897 BC) the Vaishyas could not bear the harassment of
the Naga king and they came down to Thondaimandalam, namely Kanchipuram. At
Kanchipuram the king welcomed them with a warm heart and royalty. He gave them
land to build temples and mutts, They continued their devotion towards Maragatha
Vinayagar and continued their trade with gems till the Kaliyuga year 2311 (790 BC) and
lived happily.

3. Old years (789 BC to 706 AD)

During the Kaliyuga year 2312 (789 BC), Prathaparasa the king who ruled Kanchipuram
imposed unjustified severe fines and punishments. Hence, the Vaishyas from there
went to Cholanadu. They settled along the banks of River Cauvery at
Kaveripoompattinam. Manuneedhicholan, the king of that time requested the Vaishyas
to live in three streets, East, West and South streets. He gave the Vaishyas three
honourable rights. One was the coronation of the king, the second was to have an
independent lion flag of their own and the third was to have golden kalasams in the
bungalows they lived in. When they got these rights the Nagarathars were called
"Rathina Maguda Thanavaisyar". They continued their prayers towards Maragatha
Vinayagar.

In the Kaliyuga year 3775 (674 BC) Poovanthicholan who was ruling at that time
harassed and imprisoned all the womenfolk. Hence, the 8000 Vaishyas leaving behind
all their assets, 1502 boys and the Maragatha Vinayagar under the custody of their guru
Atmananda Sastri to do pooja and look after, they all committed suicide. The guru
Atmananda Sastri taught them the five-letter panchatara mantra for upadesam, till to
this date they remember it with the help of the Patharakkudi Madam.

In the Kaliyuga year 3784 (683 BC) the old aged Poovanthicholan requested the Vaishya
youngsters to do the coronation ceremony for his son Rajaboosanacholan. The
youngsters said that they were incapable of doing the coronation since they were all
bachelors and there were no eligible girls in the community to get married to. The king
consulted with Esana sivachariar and pronounced that Vaishyas can marry Vellala caste
girls. The Vaishya youngsters said that they would marry the girls from the Vellala
caste, but they would not marry their girls by birth to the Vellala caste. The king
requested the Vellala community to accept this. The Vellala community accepted on
the condition that their community guru would perform the dhikshai for their girls and
the girls born to them. The East Street, which was divided into seven branches, had
502 Vaishya youngsters married to Solliya Vellala girls. For these girls their guru was
Alagiya Gurukkal from Srivanjiyam.
4. Middle Age (707 AD to 1565 AD)

During the Kaliyuga year of 3808 (707AD) Soundarapandian the Pandya king went to
Chola kingdom and met Rajabooshanacholan. He stated that during
Keerthibooshanapandian’s period the sea came inside till Thirubhuvanam and washed
away the whole area. After that, 18 successions of Pandya kings have ruled but there
were no good families living there. He said that he his inviting some good families to
set up a living. He requested for some good families and some Vaishya traders. The
Chola king called for the Rathanamaguda Vaishyars and requested a few to go. At that
time they stated that wherever they go the three streets would go together and live,
and not live separately. On hearing this, the Chola king asked everyone to go to the
Pandya kingdom. The Pandya king assured the Vaishyas, that he would give them a
place to live, land to build temples and mutts, and took them along with him.

Soundarapandian gave land demarcated, West of the sea, East of Pranmalai, North of
River Vaigai and South of River Vellar (present Chettinadu), to live, build temples and
mutts. The Pandya king gave Ariyur town and Pranmalai temple, Sundarapatinam and
its temple and Ellayatrankudi and its temple.

The three streets Vaishya youngsters could not live together for long because of
difference of opinion created since they married Vellala girls of different - different
groups. Hence therefore, those who lived in the West street in six branches at
Kaveripoompatinam were given Ariyur and Pranmalai temple, South street in four
branches were given Sundarapattinam and its temple, East street by seven branches
were given Ellayatrankudi and its temple. The Maragatha Vinayagar was under the
custody of Ariyur. They agreed upon the rituals and prayers to be common. After this
the six branched were called Ariyurar, four branched as Sundarathar and the seven
branched as Ellayatrankudi Nagarathar also Nattukottai Nagarathar.

As the days went by there was difference opinion amongst the Ellayatrankudiyars' and
they separated branch wise and met Soundarapandian and requested for different
temples. Pandian agreed, the temples given were Mathur, Vairavanpatti (712 AD)
Iraniyur, Pillaiyarpatti, Nemankovil, Ellupakkudi (714 AD) and Soorakkudi, Velangudi
(718 AD). Henceforth the creation of the nine temples took place. When the population
increased there were many branches with in the temples. This is the only community in
the world to be divided on the basis of Sivan temples.

During the Kaliyuga year 4262 (1161 AD) Nemankovil’s Arunachalam son of
Ellanalamudaiyan Muthuveerappa Chetty of Manickam Street, Velangudi at
Poongkondrai’s five year old daughter, Muthumeenal was taken to the capital by
Karunyapandian in the chariot when he as hunting over there. The Nagarathars on
knowing this grouped together and decided that the girl should get justice according to
the caste practise and the met the Pandya king and asked him to release the girl. The
Pandya king said that if had known it was their girl he would not have brought the girl
over to the capital. He said that, he had heard that if he handed over the girl, the girl
would be killed. He also said that if at all he heard that the girl was killed, they would
have to pay eight heads and eight hundred sovereigns of gold and he handed the girl.

The Nagarathars took leave of the king and killed the girl on the way according to the
caste regulations. Then they prepared themselves for the punishment ordered by the
king. For the seven branches seven heads were ready and there was a question mark
over the one remaining head. At that time among the seven branches, Ellayatrankudi,
Eraniyur and Pillaiyarpatti were as one branch though they had different temples, it
was decided that this branch give an extra head. Henceforth Okkurudayar a branch of
Ellayatrankudi came forward to give the extra head. The condition put was that they
get the first honour in the temples and mutts including the Viputhi. The Nagarathars
accepted. Later they went to the king and stated that they have brought the eight
 heads and eight hundred sovereigns of gold. The king was so depressed and said, the
sin of killing one girl itself is enough, you don’t have to give anything and you can go.
The Nagarathar’s returned back.

During the Kaliyuga year 4389 (1288 AD) there was trouble and Ariyurpattinam was
demolished. The sixty-four Vaishya families that stayed there escaped to the Malayala
kingdom (Kerela) and started living near the River Korattar. They built a temple for
Maragatha Vinayagar and continued the prayers.

During Kaliyuga year 4644 (1543 AD) there was trouble at Nattarasankottai due to
robbers and they raped some Nagarathar women. Nagarathars met their Gurus’ and
requested them to give permission according to their custom to kill them. The gurus
did not accept. On the insistence of the Nagarathars the gurus accepted and went to
Kasi to have a holy dip in the Ganges.

Nirambia Alagiya Gurukkal alone returned to Thulavur after three years. The Kala mutt
guru did not even return after twelve years. Hence some of the Nagarathars went to
Ramanathasamy of Thirupunavayil to get upadesam. After twenty-one years during the
kaliyuga year 4665 (1564 AD), the guru of Kala mutt came and joined. The Nagarathars
met him and explained the happenings. The guru said that those who got dhikshai from
Ramanathasamy belonged to Vamisa, henceforth they and their generation have got to
get dhikshai from Vamisa generations and gave a mutt at Patharakudi, which is also
known as Ellanjeripattinam at Kanakapuram. From then on Nagarathar men had Kala
mutt and Patharakudi mutt; the women had Thulavur mutt, which were the three
Gurukalams.

5. Later History

In 1278 AD, Eranikovil and Pillaiyarpatti the two branches of Ellayatrankudi separated
completely and decided to live as separate Pangaligals. Till date the two branches have
no marriage alliance among themselves.

As the days went by Kala mutt and Patharakudi mutt merged together and now
Patharkudi mutt alone is for Nagarathar men as the Gurupeedam.

As days passed by the Nagarathar families which lived around the places of the temple
spread to various places. It is described that they lived in ninety-six places and now
they live only in seventy-five places.

The Vaishyas were basically traders. One of the groups of traders was called the
Chetty. Later this word changed to Chettiar. One who does business is a Chetty is often
referred to as a stingy person. There is no population boom for the community. They
are very selfish in thinking and they think of themselves and their community.

Silapathikaram, a book written by Elango Adigal, states that the main character in the
book Kovalan is a Chettiar. Salt trade was famous during the Pandya regime. After
going to many places to do business finally they would converge at Palani during the
festival of Thaipoosam and write "Magamai". Magamai is an annual tax paid to the god.
According to the capital invested or profit got a percentage is calculated and the
magamai is derived. Here they set right their accounts and look at there profits and
accordingly write their magamai. Later they give free food to all called "Annadhanam".
This can be seen in Palani on a stone engraving, where it states that Kuppan Chetty’s
son Kumarappa Chetty of Nemam Kovil was the first to do salt trade at Palani with the
help of Deivanayaga Pandaram. Usually all Saivaites strictly follow the two beneath
i.e.;
 a. Pray to Lord Ganesha, Lord Siva and Lord Muruga.
b. No one should do anything during the stars of Karthigai and Thiruvathirai
according to the Sastras.

But the Nagarathars being ardent devotees of Lord Muruga and Lord Shiva they
performed the Karthigai Padumai for their sons and Nataraja’s Thiruvathirai for their
daughters. The above went against all sastras. No other Saivaite community do these
functions, hence these solely belongs to the Nagarathars.

The Nagarathars consider the viputhi as a sacred and holy item whereas others consider
it just the opposite, since it is got from burning and as ash. The womenfolk of the
Nagarathar community put viputhi and the manjal kungumam on their forehead, while
the others put manjal kungumam only. The viputhi is considered so sacred that during
marriages the oldest lady of the house, even though she is a widower, holds a lamp on
the left hand and puts viputhi on the groom and bride. When the Nagarathars travel
anywhere they make it a point that they carry viputhi in a special bag called the
"viputhi pai". During death also the Nagarathars place viputhi considering it to be a
sacred item. No other Saivaite gives so much importance to viputhi unlike the
Nagarathars.

The Nagarathar community also have people ordained as Nayanmars among the 63
Nayanmars. Karaikal Ammaiyar a lady was ordained as a Nayanmar and was the first
person to sing "Thirupathigams". Her Thirupathigams were called "Mootha
Thirupathigam". Before Saint Appar Swamigal and Saint Thirugnanasambandhar
Swamigal could sing thirupathigams the womenfolk of the Nagarathar community sang
thirupathigams. Another person to be ordained as a Nayanmar is Eyarkai Nayanar.

TEMPLES:

The Nattukottai Chettiars are divided among themselves on the basis of temples called "Nagara
Kovils" (Temples of Lord Shiva, since they are Saivaites). They are divided on the basis of nine
temples that have many sub divisions. Marriages can take place among the various divisions.
One cannot enter into an alliance with in the same division, but in some temples if the sub
division is different then the marriage can take place. The temples are the places for the
registering of marriages for the Nagarathars. On the day of the marriage or earlier, the bride’s
and the groom’s side have to go their respective temples to register their marriage. The bride
would renounce her temple and would be enrolled with the groom. They become a proclaimed
member of the community and they are called as a "Pulli". The marriage becomes legally valid.
On becoming a member, they start paying their annual subscription to the temple. From the
temple on registering, the couples are blessed with the offerings from the respective temples.
The temples and divisions are as follows:

1. ELLAYATRANKUDI
God : Kailasanathar
Goddess : Solnithya Kalyani
Branches : (7) Okkur udaiyar, Pattina samiyar, Peru marudhur udayar, Kazhni vasaka
udayar, Kinkini udayar, Pera senthur udayar, Siru sethur udayar
2. MATHUR
God : Innutreswarar
Goddess : Periya nayaki
Branches : (7) Uraiyur udayar, Arumbakoor udayar, Mannur udayar, Manalur udayar,
Kannur udayar, Karuppur udayar, Kulathur udayar
3. NEMAM KOVIL
God : Jayang konda soleeswar
Goddess : Soundara nayaki
Branch : Ela nalam udayar
4. ERANIYUR
 God : Aatkonda nathar
Goddess : Sivapuri Devi
Branch : Thiru vetpur udayar
5. PILLAIYARPATTI
God : Marudhueswar
Goddess : Vadamalarmangai
Branch : Thiruvetpur udayar
6. ELLUPAKUDI
God : Thanthodrieswarar
Goddess : Soundaranayaki
Branch: Soodamani puram udayar
7. SOORAKUDI
God : Desika nathar
Goddess : Aavudaiya nayaki
Branch : Pugal vendiya pakkam udayar
8. VAIRAVAN KOVIL
God : Valar oli nathar
Goddess : Vadivudai Ambal
Branch : Siru kulathur udayar
Sub Branch: (5) Periya Vagupu, Theiyana Vagupu, Pillayar Vagupu, Kazhni vassal
udayar, Maru thein thira puram udayar
9. VELANGUDI
God : Kandeswar
Goddess : Kamatchi Amman
Branch : Kazhni nallur udayar

NAGARATHAR VILLAGES:

Initially there were 96 villages were the Nagarathars lived, over the period of time it has been
reduced. They were divided as follows:

I. Therkku Vattagai (South)

1. Nattarasankottai 8. Vettriyur 14. Keela Poongudi

2. Paganeri 9. Natarajapuram 15. Sakkandhi
3. Madugupatti 10. Pattamangalam 16. Karungulam
4. Okkur 11. Kollangudi Alagapuri 17. Aranmanai Siruvayal
5. Cholapuram 12. Chokkanathapuram 18. Pannagudi
6. Kalayarmangalam 13. Allavakkotai 19. Sembanoor
7. Kandramanickam    
II. Mela Vattagai

20. Kilasivalpatti 24. Aavinipatti 28. Sirukudalpatti

21. P. Alagapuri 25. Magilvazhampatti 29. A. Thekkalur
22. Kandavarayanpatti 26. Viramathi 30. Sevoor
23. Pulangkurichi 27. Nerkkupai  
III. Keela pathoor Vattagai

31. Arimalam 33. Kadiapatti 34. Thenipatti

32. Rayavaram
IV. Keela Vattagai

35. Devakottai 36. Thanichaoorani 37. Aravayal

V. Melapathoor Vattagai

38. Valayapatti 43. Rangiyam 48. Vendanpatti

 39. Kulipirai 44. Kuruvikondanpatti 49. Vegupatti
40. Nachandupatti 45. V.Lakshmipuram 50. Virachilai
41. Melachivalpuri 46. Ulagampatti 51. Panayapatti
42. Kopanapatti 47. Pon. Pudupatti 52. Mithilaipatti
VI. Pathinaru Vattagai

53. Karaikudi 63. Konapet 73. Chokalingamputhur

64. Athangudi
54. Kandanoor 74. Kallal
Muthupattinam
55. Kottaiyur 65. Ramachandrapuram 75. Kallupatti
56. Uyikondan Siruvayal 66. Shanmuganathapuram 76. Siruvayal
57. Kothamangalam 67. Pallathur 77. Athangudi
58. Nemathanpatti 68. Puduvayal 78. Viswanathapuram
59. Ariyakudi 69. Ko. Alagapuri 79. Sivayogapuram
60. Amaravathiputhur 70. Kanadukathan 80. Karaikudi Muthupatinam
61. Managiri 71. Ko. Lakshmipuram  
62. Nachiapuram 72. Palavangudi  
 http://bangalorenagarathar.com/other%20nagaratharlinks.html
Nagarathars:  Wedding
Paesi Mudithukuluthal(engagement)

Once the 'bride-groom' match has been fixed(Subjected to one's wish,requierements and traditions such as
horoscope matching etc.....etc.....)  the next step will be engagement.  It is conducted generally  either in
bride's or groom's place. During the function both families friends, relatives and pangalis will be gathered
and they finalize matters viz wedding date, dowry to be given to the bride(jewels, cash, pinmurai, mamiyar
saaman etc...etc...) other important matters pertaining to wedding and the highlight of the function is to
confirm the wedding by writing down both the bride's and groom's name to be married along their family's
initial in a note book with 'manjal' applied on all the four corners of the note book. Generally this serves as
the confirmed note.  Two copies are taken and given to both the parties. Later, elders from both the families
carry the book along some flowers and lime to the  prayer's room and place it in front of the God  thanking
him for finalising the wedding.

  Also all the 'murais' are noted down in a note book called 'Murai Chittai'- which carries an agenda of what
to give right from the wedding till the baby is born on each occassion.  Now it has become a norm to
conduct this generally in the evenings a day or two before the wedding. The party going to the other's place
takes along things like flower, co-conut, beetle leaves, sandal, kum-kum, fruits, biscuits and chocolates
etc...etc...in vessels and buckets.  While leaving they are also acknowledged by giving cash, fruits, vessels
and flowers.  Food is served grandly. Thus, paesi mudithukulum function comes to an end.  

Now, as the wedding date is fixed, both the parties carry on with their wedding arrangements.  Nagarathar
weddings are generally a very long procedure.  Thus, right from the engagement, in regular intervals there
are lot of traditional practices  involved and let us see those in the coming issues one by one.   

Mukurthakkal Unrudhal

  Once the bride-groom match has been fixed, next procedure is to structure the
mukurthakkal. Mukurthakkal is a long bamboo cane.  On an auspicious day, that falls prior to the wedding,
mukurthakkal should be structured in both the bride and groom’s house, in the north east corner of the
valavu vassal.  Mango leaves should be tied at the end of the corner with manjal and kumkum applied.  Once
the mukurthakkal has been structured, the family members are not suppose to attend any un auspicious
occasions.

Inviting the close resltives

Once the mukuthakal is erected, close relatives like grandparents, sisters and family should be  invited for
the wedding by the parents of the  groom and bride. This is  to denote the respect for the elders in the family.
Both the father of the groom and the bride  will have to sit in the mat (Thadukku) in the prayer room in their
respective houses and  formally invite their parents (Paternal grandparents) for the wedding. Earlier the lamp
should have been lit and two co-conuts  placed in a silver vessel. Then they make a visit to the maternal
grandparents and sisters (if any) houses and invite them for the wedding. In return their relatives
acknowledge by  giving some cash (Rs5 or Rs 10) along with some beatle leaves, while leaving. This is
referred to as "pakku panam".
PAAKKU VAITHAL:

 Registration takes place three days prior to the wedding in their respective nagara koil. Among the 
pangalis, two of them will pay a visit and confirm the wedding by stating their temple, pirivu (if any)  date,
time along with family identity.  Thus the wedding gets authorized and the couple become a registered 'pulli'
of the nagarathar society. As a token of  acknowledgement  temple's garland will be sent on the wedding day
which is known as 'koil malai.'  The above procedure is called as pakku vaithal.

-ARASAANIKAL KATUDHAL:

Arasanikal is a term that has been derived from Arasan aanai kal(By the order of the king). In the ancient
days Weddings took place in front of the honorable king. When the population started to grew, it was
difficult for the king to be present on all weddings.  So, an arrangement was thus made to denote the
presence of the king.  That arrangement is referred to as arasanikal katudhal.

While the arasanikal(i.e. a stick) is tied and wrapped in leaves, someone should blow the sangu. In front of
the wedding stage, arasanikal must be erected. A square like structure is built, in which the arasanikal  is
placed in the centre supported by soil at the base.  

The structure should be filled with milk and coral . Above this few long sticks should be placed in a
supportive manner and finally  covered by some mango and arasa leaves. The above procedure must be done
by the pangalis.  Before the wedding starts, priest performs poojas in honor of the arasanikal.  They keep
pongal and arasanikal must be untied after the 'Pen Azhaippu'. 

MAATRU KATTUDHAL:

On top of the weeding stage, a saree in non-black colour which is referred to as "maatru' must be tied by the
dhobi. This was done in cautious to prevent any lizards or insects falling over the couple. This should be
done during the previous day evening after the arasanikal has been tied. 
Nagarathars:  History
WHY ARE THEY KNOWN AS NATTUKOTTAI CHETTIARS AND NAGARATHARS ?

Nattukottai Chettiar refers to their affluence which dates from the beginning of the 20th Century when their
financial operations overseas proved great success. Those Chettiars who amassed huge fortunes as result of
their business enterprise in Burma built huge homes, more or less mansions indigenous in style, in their
ancestral villages. Hence the name "Nattu – Kottai" for these mansions, which literally mean "country forts".

The other name Nagarathars simply means those who belong to a trading community.

NAGARATHAR HISTORY

Oppressed by a certain ruler, the Vaisyas of lunar race living in the town of Santhyapuri emigrated in a body
to Kancheepuram in the Tondamandalam country in the year 204 kaliyuga. The King of Kancheepuram gave
them permission to settle in his country and made grants of lands, temples and Madams to them. They
stayed there for a very long time, but being troubled by heavy taxes and fines, they left that part of the
country about 2312 kaliyuga and settled in Chola country. The Chola King being impressed by them,
bestowed on them the privilege of placing the crown on the head of the new ruler at the time of coronation.
In those days, the town of Kaveri-poompattinam is said to have been a flourishing state, and in it Vaisyas of
other countries occupied the North Street. Being unwilling to disturb them, the King made the new settlers
occupy the east, west and the south streets. As a mark of respect, they were allowed to use flags with the
figure of a lion on them and use golden vessels (kalasam) in their houses. They all at the instance of the
King, became disciples of Isanya Sivachariyar of Pathanjalikshetra (Chidambaram).

About 3775 kaliyuga, Puvanthi Chola Raja imprisoned several of the Vaisya women, whereon all the 8,000
families destroyed themselves leaving their male children to be taken care by a religious teacher named
Admanadhachariar. In all 1,502 children were thus brought up. Later Puvanthi Chola fell ill, and knowing
his recovery is impossible, sent for the Vaisya boys and asked them to attend to the coronation of his son,
Rajabushana Chola. But they said they were all bachelors and could not comply with his request. Thereupon
the King consulted various elders and gurus at his Court and found that the Vaisyas could marry the young
women of the Vellala community. After prolonged consultations and negotiations with the leaders of the
Vellala community, it was agreed that Vellala young women would marry the Vaisya young men. But the
young Vaisya men, while willing to marry Vellala girls, were emphatic that they would not give their
children in marriage to Vellala children. After some protest the Vellala folks agreed to this. Under the royal
patronage, mass marriage was performed.

The last migration of the Chettiars within Tamil Nadu was from Chola Nadu to Pandya Nadu and this came
about by a request made by Soundaraja Pandiyan King to Price Rajabushana Cholan. The Pandiyan King
had approached the Cholan Prince for some good citizens and Vaisyas after his country was submerged for
sometime due to unprecedented deluge, which had caused massive destruction to people, property and cattle.
The Chola Prince being sympathetic and finding the plea reasonable persuaded some Vaisya merchants to
migrate to the neighbouring kingdom. But the Vaisyas pointed out they are not agreeable for the community
to be separated as they would like to stay united wherever they are. Thereupon, the Chola Prince permitted
them to migrate enmasse. As promised the Pandiya king allotted the new Vaisya immigrants some well-
defined territory in his country, west of the sea, north of the river Vaigai, east of the mountain Piran – Malai
and south of the river Vellaru. It was here that they first built the community centre called Ilayatrakudi
Nagaram and the people who settled in this central Nagaram came to be called Nagarathars. Then they built
the first temple, to be followed in course of time by eight others.

The present area of Chettinad thus formed part of Pandya Kingdom until the advent of the Nayak rulers of
Madurai, who held sway over the territory during the 16th century. At the beginning of the 18th century,
Raghunatha Sethupathy (1674 – 1710), the ruler of Ramnad defeated the Nayak army of Princess
Mangammal in 1702 and secured complete freedom for his little kingdom. Between the 14th and
17thcenturies, there were periodical incursions by Muslim chieftains, both from the north and the south, as
well as petty feuds between Ramanathapuram and Sivaganga principalities. The consequent insecurity as
well as growth of the Chettiar population led to their gradual dispersal into nearby villages and thus the 96
villages came into existence.

By 1800 the British had established their rule in South India and restored relatively peaceful conditions. The
Chettiars then moved closer to the centre of their settlement from the relatively far off villages, and the
number of Nagarathar villages shrank to the present 78.

 http://www.onlinevoice.info/apr2003/nagarathar_history.shtml

 Nagarathar Marriage Rituals

Nagarathar marriagge is conducted for sigle day.Even today,though almost all the
nagarathar stay away from their nagara village,they prefer to have their
son/daughter's marriage in their native village.The marriage in Chettinad in good
old days,was more elaborate and complex. The marriage ceremony was long
drawn procedure punctuated with various rituals, customs including gift giving for
the wellbeing of the newly married and thus marriage was six days affair.
Procession of bridegroom (‘mappillai’ ) accompanied by musicians together with
another contingent of relatives of the bride especially the ladies with their
colourful costumes mostly in ‘Kandangi’ handloom cotton ‘sarees’, used to be fun
filled affair. ‘Nadu Veettu Kolam’ drawing with the use of wet rice flour drawn by
‘aachis’ and the wooden

Before Marriage

there are few formalities before marriage in the nagarathar community.

Pen parkudhal

Usuaaly the prospective mother-in-Law ,father-in-law and few other close realives
go to a common place ,to see the bride to be.

Pesi mudithu kolludhal

once the bride is approved by all,they would exchange betel leaves and
nuts(vethalai pakku matri kolluthal).This is a confirmation gestuere that the bride
and the groom are finalized.The bride's parents and grooms parent(now called
sambanthi) decide upon a common day discussiong the astrolgers for the marriage

Muhurtha kaal unrudhal

Once the marriage date is finalized realives arrive 4-5 days before marriage.This
is the very first formality relted to marriage.A bamboo cane is fitted with mango
leaves on the top puja is done and close relatives of the bride and the groom keep
manjal and kungumam at 5 places in the cane .once it is over the cane is tied
upstaright.This serves as a notification to others in the surrounding that a
marriage is going to be conducted at this house

Veetu padaippu/podhu padaippu

Every house ,they pray to their anscestors which is known as veetu padaippu nad
all the "pangalis" together perform podhu padaippu.In podhu padaippu which is
usually conducted at the common padaippu veedu,paniayaram(made of rice flour
and karuppatti) is done by all achi's and each famil gets one after the
padaippu.The day before marriage pangali's and thaya pillaigal would come to
both brides and grooms place to make the nadu veetu kolam and manai kolam

On the day of marriage

Mappillai azhaipu

On the day of marriage in the morning before muhurtham ,the groom's family
arrive at the bride's village but do not enter the bride's home.The mappillai
veetar( groom's side) arrive and wait at some pillayar temple or community
centres where the pen veetar(bride's side) headed by bride's father go to welcome
them with band.This is called mappillai azhaippu.

Pen edukki kattuthal

When the groom reaches bride's house she is brought to the door and shown to
him.
 Thirupotuthal

The brides maternal uncle and grooms maternal uncle (Mamakarargal) wear
mamakar pattu ( a flourosent pink silkt towel) wrapped around .The groom sits in
the manai.The brides maternal uncle brings her in the manai
The groom ties Kaluthiru’ –the sacred thread or gold chain or Chettiyar thaali was
worn during the day of marriage and a substitute gold thaali was given for regular
use. The Kaluthiru is a double piece gold chains generally contains a set of total
34 items of hand crafted gold ornaments including two pendants considered to be
the most sacred. The pendants carrying the image of goddess ‘Lakshmi’ at the
front side and the icons of ‘Meenakshi Sundareswarar’ ‘Rishaba’ bull in the second
row. What is very important to note is that these two motifs viz. Lakshmi and
Shiva - Parvathi are oft repeated theme in Chettinad, which are highly revered by
the Nattukottai Nagarathar as the former symbolizing protection and prosperity
while Shiva Parvathi pair on bull, represents happy family life. The Kaluthiru in
Tamil language has two different meanings – ‘Kalutheru’ means the chain on neck
while ‘Kaluth - Thiru’, denotes the Lakshmi as Thiru in Tamil indicates
Mahalakshmi.

Vevu irakkuthal

Mamiyar sadangu

Poo manam choridhal

Manjal neeru aduthal

Saman parapudhal

Kumbuttu kattikolluthal

Mana pen solli kolluthal

Kattu sorru onnuthal

Pen azhaippu

http://www.achi.org/wiki/nagarathar-marriage-rituals

Marriages all over India are celebrated with great celebration and people possess immense
pride in their respective rituals or cultures. People across the globe, also agree on the fact that Indian
marriages are a true portrayal of the cultural believes of the citizens of the country. The rituals and
ceremonies of Indian marriages vary according to their religions and the regions to which the people
belong. Diversity in cultural believes and religious ceremonies is a common practise, which can be
observed in every nook and corner of the country. There are many religions in India, which many people
even don't know about; they usually originate, due to impact of one or the other cultural believes and
the differences in the type and the methods of practising the same culture and customs. 
One of the communities, which is rarely known and is practised in very small places, is Nagarathar. The
people of this community belong to the Kaveripoompattinam, also known to be originating from the
India's chola kingdom. This is primarily famous as a prominent caste in the southern region of India, i.e.
from Tamil Nadu. Each person of the Nagarathar community comes under the influence of any of the
nine temples, and even the marriages in the Nagarathar culture takes place in between the people of
different temples. The followers of the same temple are considered as siblings, so marriages among the
Nagarathar followers of the same temple are not permitted. 

Nagarathar Marriages in the earlier days were an occasion of a single day, but with the change
in times, the practices and the cultures related to marriage have been changing. The Nagarathar
marriages usually take place in a single day, by going to the Nagara Village. Though these people stay
away from their villages, but they prefer going to their ancestor's village for conducting the marriage
ceremonies. Following is an explanation of the ceremonies practised in the Nagarathar marriages: 

Before marriage: 
Pen paarthal: This is the ceremony, when the bride and groom meet each other for the first time, with
their families. This is the time, when the decision is made, whether the families likes each other's son or
daughter and accept them as their son- in- law or daughter- in- law or not. If both the families accept
the alliance, then they exchange silver bucket full of coconuts, beetle leaves and nuts and bananas. 

Pesi mudithu kolludhal: After the alliance for the marriage gets fixed, the family of the bride and groom
calls an astrologer and fixes the date of marriage with his consent. 

Muhurtha kaal unrudhal: The relatives start arriving four- five days before the marriage day, at the
respective houses of the bride and the groom. The very first ceremony observed before the marriage is
the fitting of a bamboo cane with mango leaves on the top, after which puja is done in both the houses
of the bride and the groom. The bamboo is then fitted up straight signifying that marriage is being
conducted in the house. 

Veetu padaippu/podhu padaippu: This is the ancestral puja done jointly by the family members at the
house of their ancestors to seek blessings from them for the marriage of their son or daughter. 

Marriage day: 

Mappillai azhaipu: The groom's family and relatives arrive at the village of the bride, hours before the
mahurat, and stay at a community hall or in some ancestral temple, where the bride's father goes with a
band to welcome the groom's side. The groom's side is not allowed to enter the bride's house before the
mahoorat. 

Pen edukki kattuthal: After the groom reaches the bride's house, she is brought outside to meet the
groom. 

Thirupotuthal: The bride is brought by her maternal uncle sitting on the manai, where both the maternal
uncle of the bride and the groom wears a towel which is florescent pink color. 

Vaevu irakkuthal: This ceremony takes place at the groom's house, where the maternal uncle of the
bride gives her a basket, which is full of brinjal and rice, denoting the giving of wealth in the form of
food grains to the bride. 

Mamiyar sadangu: The mother- in -law carries cotton, betel leaves, manjal and vibhuti, all of them
which she appilies on herself first, then on her daughter- in- lwa, one by one. 

Poo manam choridhal: In this ceremony, blessing from the elder male members of the family are taken
by the bride and the groom, wherein the elders, bless the bride and groom with flower petals, by placing
on their folded legs, shoulders and heads. 

Manjal neeru aduthal: In this ceremony, the feet of the couple is washed by the turmeric paste, by their
cousins. 

Saman parapudhal: During this ceremony of the Nagarathar Marriages, the gifts to be given at the time
of marriage from the both the sides of the groom as well as the bride are displayed in front of the
relatives, to show their power in terms of wealth. 

Kumbuttu kattikolluthal: This is the ceremony, where the bride seeks blessing from all the elders of the
bride and the groom's family, by touching their feet. The blessings are to have a fertile future
generation. 

Mana pen solli kolluthal: This is the moment, when eyes of each and every member of the family is full
with tears, where in the bride leaves her maternal house and heads towards a new life towards the
house of her in- laws. 

Pen azhaippu: This occasion signifies the formal welcome of the bride in her new house, by the groom's
family. The couple, before being taken to the groom's house, is taken to a temple nearby, to seek
blessing from the god, to start a happy and a blessed married life.

 Wedding Ceremony
Nagarathar Wedding

Nagarathars belong to one of the 9 temples. People within the same temple
are considered as siblings. Apparently the bride and groom should belong to
different temples if they are to be married. However there are some
exceptions to Mathur temple where there are subdivisions within this
temple. So marriage among brides and grooms of certain subdivisions are
permitted. Generally people from Irani kovil and Pillayar patti will not marry,
because they treat each other as brothers&Sisters. Every Nagarathar
wedding has to be approved and registered in the respective groom's
temple. Once approved, a garland would be delivered on the behalf of the
temple authorities on the wedding day and only from there on the marriage
would be conducted. This can be assumed synonym to an approval
certificate.
Nagarathar wedding is conducted  in single day. Even today, though almost
all the nagarathar stay away from their nagara village, they prefer to have
their son/daughter's marriage in their native village. The marriage in
Chettinad in good old days was more elaborate and complex. The marriage
ceremony was long drawn procedure punctuated with various rituals,
customs including gift giving for the wellbeing of the newly married and thus
marriage was six days affair. Procession of bridegroom (‘mappillai’ )
accompanied by musicians together with another contingent of relatives of
the bride especially the ladies with their colorful costumes mostly in
‘Kandangi’ handloom cotton ‘sarees’, used to be fun filled affair. ‘Nadu
Veettu Kolam’ drawing with the use of wet rice flour drawn by ‘aachis’.

Before Wedding

There are few formalities before wedding in the nagarathar community.

Pen Paarthal

Usually the prospective mother-in-Law, father-in-law and few other close

realtives go to a common place, to see the bride to be. For recent, the
"would be" groom joins his parents though this is not very common. The
groom's family is offered a silver bucket with banana and coconut along with
beetle leaves and beetle nuts. If the groom and his family like the bride they
can take the silver bucket as a token that they like the bride. This is called
"Vaali vaanguthal".

Pesi Mudithu Kolludhal

Once the bride is approved by all, they would exchange betel leaves and
nuts (vethalai pakku matri kolluthal).This is a confirmation gesture that the
bride and the groom are finalized. The bride's parents and grooms parent
(now called sambanthi) decide upon a common day discussing with the
astrologers for the marriage.

Muhurtha kaal Unrudhal

Once the wedding date is finalized relatives arrive 4–5 days before wedding.
This is the very first formality related to wedding. A bamboo cane is fitted
with mango leaves on the top. Puja is done by iyer and close relatives of the
bride and the groom keep manjal and kungumam at 5 places in the cane
.Once it is over the cane is tied upstraight. This serves as a notification to
others in the surrounding that a marriage is going to be conducted at this
house.

Veetu Padaippu/Podhu Padaippu

Every family pray to their ancestors in their ancestral house, which is known
as veetu padaippu and all the "pangalis" together perform "podhu padaippu"
(joint prayer). In podhu padaippu which is usually conducted at the common
house called padaippu veedu, paniayaram (made of rice flour and karuppatti
- jaggery) is done by all achi's and each family gets one after the padaippu.
The day before marriage pangali's and thaya pillaigal (close relatives) would
come to both brides and grooms place to make the nadu veetu kolam and
manai kolam

Wedding  Day

Mappillai Azhaipu

On the day of wedding in the morning before muhurtham, the groom's family
arrive at the bride's village but do not enter the bride's home. The mappillai
veetar (groom's side) arrive and wait at some pillayar temple or community
centres where the pen veetar (bride's side) headed by bride's father go to
welcome them with band. This is called mappillai azhaippu.

Pen Edukki Kattuthal

When the groom reaches bride's house she is brought to the door and shown
to him. In the olden days this was the first official meeting (rather seeing)
of bride and groom. For "pen Parkuthal" only the near relatives of the groom
see the bride.

Thirupotuthal
The bride’s maternal uncle and grooms maternal uncle (Mamakarargal) wear
mamakara pattu (a fluorescent pink silk towel) wrapped around .The groom
sits in the manai. The bride’s maternal uncle brings her in the manai

The groom ties ’ kaluthiru–the sacred thread or gold chain or Chettiyar

thaali was worn during the day of marriage and a substitute gold thaali was
given for regular use. The Kaluthiru is a double piece gold chains generally
contains a set of total 34 items of hand crafted gold ornaments including
two pendants considered to be the most sacred. The pendants carrying the
image of goddess ‘Lakshmi’ at the front side and the icons of ‘Meenakshi
Sundareswarar’ ‘Rishaba’ bull in the second row. What is very important to
note is that these two motifs viz. Lakshmi and Shiva - Parvathi are oft
repeated theme in Chettinad, which are highly revered by the Nattukottai
Nagarathar as the former symbolizing protection and prosperity while Shiva
Parvathi pair on bull, represents happy family life. The Kaluthiru in Tamil
language has two different meanings – ‘Kalutheru’ means the chain on neck
while ‘Kaluth - Thiru’, denotes the Lakshmi as Thiru in Tamil indicates
Mahalakshmi.

Vaevu irakkuthal

This is a custom which is followed to indicate that wealth in the form of food
grains and vegetables are sent from the bride's home by her maternal uncle
and their family helped by the groom's maternal uncle (items are carried on
the head in baskets). Then it is received at the groom's home. The basket
usually contains brinjal and rice

Mamiyar Sadangu

This is a ritual where in the mother in law, in a silver plate with small
kinnam's in tha will have Vethalai (betel leaf), Cotton,vibhuthi, manjal. Each
time she would apply it to herself and then to her daughter in law. This is
repeated for all the items.

Poo Manam Choridhal

The elders of both the sides dip their hands in the bowl with flower petals
and take out a few petala and keep it at the seated couples folded legs, then
on shoulder and throw the petals behind the couple. This is done only by
male relatives and not by the woman folk and this symbolizes of blessing the
couples.
 Manjal Neeru Aduthal

Couple's feet is washed by cousins with manjal neer (turmeric water) Both
the samandhis dip their tip of their attire in a turmeric water. Before they
used to take bath but in modern days a formality for the ritual they dip in
the turmeric water.

Saman Parapudhal

The items given as seer (dowry/gift) by the bride’s family are exhibited to
all the relatives who attend the marriage. This is considered a scale for the
wealth and prosperity of the bride's family. It contains mappillai saman (for
groom), maamiyaar saman (for mother in law) also. The groom’s side also
adds their gifts (silk saree, dresses cosmetics etc.) to the prospective
daughter-in-law.

Kumbuttu Kattikolluthal

This is a ritual where in the bride gets the blessings of the elders with a
"kulam valum pillai"(Krishna idol) in her hand. Each time the elders give it
to her they bless her when she falls at her feet. This ritual symbolizes that
the following generation to be fertile.

Mana Pen Solli Kolluthal

An emotional moment where the bride bids farewell to her family and near
and dear ones. It is quite common to see the bride and her family members
in tears. The bride gets the blessings of all the elders of the family where
she was born.

Kattu Soaru Unnuthal

During olden days when the groom and their family take the daughter in law
to their home, they had to travel for at least a day. Food is packed for them
to be consumed on their way. Usually, the groom and their family eat these
packed (kattu) food (soaru - rice) and take rest beside some tank/pond
which they find on their way. This tradition is still followed in Nagarathar
weddings.

Pen Azhaippu

This is the event where the brides is formally welcomed at the groom’s home
and embrace her as a member of their family. The bride and the groom are
usually brought to a temple in their native village before being invited to the
groom’s residence.

The couple would be asked to put their hands into three thavalais (ever
silver pots) and take out the contents inside A small game to see who would
take over different roles when they run the family.

Nathanar sadangu (done by the bride's sister- in-law (s) which is the same
as mamiyar sadangu would be done at the time of pen azhaippu.

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