10

CHAPTER - I
ORIGIN AND HISTORY OF THE VOKKALIGA GOUDAS
The caste system is a system of social stratification which historically
separated communities into thousands of endogamous hereditary groups. Although
the early Vedic sources name four primary castes as Varna system, infact there were
thousands of castes, sub castes and communities within Indian society. Though people
are born into various groups families, clans, sub castes, castes and religious
communities there is a deep sense of inseparability from these groups. 1
Identification of communities and their listing began at an early period of
Indian history with the legendary Law giver Manu. Manu, as the Law giver of Indian,
speaks of the existence of caste system. The list of regional communities was firstly
figured out in Sanskrit works. Megasthenese in his Indica also describes a caste
system different from the one that exists today. When he grouped the four important
groups of the society, the Vokkaligas formed part of the second group of the society.
The Anthropological survey of India gives detail about the 6,478 communities in
India during the 19th Century.2
Origin of the Vokkaligas
The Vokkaliga community is perhaps the oldest community in Karnataka. But
while tracing the origin of the Vokkaliga community there are various religious
theories which denote the origin of this community. Among them the first theory has
been narrated by Jenanakottai J.N. Thriumalaisamy Goudar in his book titled
‘Kunchiti Kappu Jaathy Ennum Kamukula Urppavapuranam’ which was published in
1911. According to this theory their origin dates back to the period of
Dwarabayugam. It narrates a story about the penance observed by Lord Shiva. At that
time, god Kamadhenu (the divine cow) took the Mohini avathar and developed her
love on Lord Shiva. When that Kamadhenu went very nearer to Lord Shiva to express
her love on Lord Shiva, the divine milk was ready to fall down from the divine cow.
Immediately Lord Shiva had created 48,000 Lingams inorder to protect the divine
milk. Lord Shiva had created 48 persons on earth as the protectors of all the 48,000
lingams. These 48 persons who were made as the protectors of the 48,000 lingams
were called as the ‘Kappiliyas’ and ‘Kamukulathavar’. Further these Kappiliyas are
called as the Kamukula Vokkaligas. The descendants of these 48 persons had
 11
developed 48 social subdivisions which are commonly known as kulams as the basic
structure of the caste system of the Vokkaligas.3
As these 48 Vokkaligas were born out of the Kamadhenu’s divine milk. They
were named as vokkali+ether=Vokkaligar or okkulothar. This social group has also
been named as Kamukula kappu Vokkaligas. Lord Siva’s Divine Vahana Nandhi has
given names for each 48 persons as follows. 1. Undenavaru 2.Janakalvaru
3.Arasanavaru 4. Salthenavaru 5.Avinavaru 6. Ragyoru 7.Basalenavaru
8.Emmenavaru 9. Ulivaru 10. Dhanyathavaru 11. Aluvanavaru 12. Karadenavaru 13.
Eradukarayavaru 14. Alenavaru 15.Soolenavaru 16. Dhanyathavaru 17.Badavanavaru
18. Kokkenavaru 19.Maansanavaru 20.Onmanavaru 21. Kaikiyoru 22.Elaiyoru
23.Maayoru 24. Nandanavaru 25. Settenavaru 26. Albenavaru 27. Koniyoru 28.
Bellenavaru 29. Andenavaru 30. Geerokoru 31. Thomkuuuthiyoru 32.Karikenevaru
33. Jeriyoru 34. Uthathoru 35. Sarangathiyoru 36.Kambaliyoru 37.Okkalinoru
38.Rethenavaru 39. Kaalaiyoru 40. Ethiyoru Kaalaiyoru 41.Kooleru 42.Jannagakoru
43.Thappakkiyoru 44.Ullenevaru 45.Kanakalanavaru 46. Gudiyoru 47. Koobenavaru
48. Kattarathevaru. The above story not only talks about the origin of the Vokkaliga
community but it also talks about the origin of the formation of the 48 caste sub
divisions of the Vokkaliga community.
There is an another story which belongs to the same Dwarabayugam narrates a
different view about their origin. When there was a heavy fire rain on the earth Lord
Krishna shifted the ‘Gowarthanagiri Mountain’ and hold it as an umbrella to
safeguard the suffering animals and the people Lord Shiva and goddess Parvathy
came round the earth on their Rishaba vahanam. Lord Shiva wanted to protect the
suffering animals and people. He felt thirty and he asked for drinking water from
goddess Parvathy. And Lord Krishna gave the divine milk to Lord Shiva.
When Lord Shiva was drinking the divine milk some drops of milk fell down
on the earth from his mouth. Surprisingly a man with Kambili (woolen blanket) came
out from that place. Lord Krishna called that person as ‘Adhi Avulu Kathiraya
Goudar’. That particular man was called as Vokkaliga. This story further says that a
divine girls was created by Lord Krishna from the sea named Kanchikannigai and she
was married to the Aadhi Avulu Kathiraya Goudar. This marriage took place with the
blessings of all gods. And this man was considered to be the first man of the
 12
Vokkaliga community and his descendants carried out the same name as their
community.4
The third story of the divine origin theory narrates an another situation in
which Lord Shiva had sent the Nandhi to the earth to solve the problem of food
scarcity. Some persons who accompanied the Nandhi came to earth and they had
supplied food to the common people. They have been called as Bojakas. The word
Bojaka was considerd as the earlier name of the Vokkaliga community. These
Bojakas started cultivation on the earth and they were called as the Vokkaligas. They
provided food to all the people.
From the oldest folk songs the origin of the Vokkaligas are narrated as the 4th
divine theory. In the folk songs there was a narration about the Adhi Vokkaligas who
were created by Lord Shiva and goddess Parvathy. Goddess Parvathy created two
dolls by mixing the breast milk and soil. And they were named as Vokkaliga and
Muddhakka. They were blessed by Lord Shiva and Parvathy as the divine creations
and were directed by them to start cultivation and agricultural works on the earth.
The fifith story which takes about the origin of the Vokkaligas is also
interesting one. It dates back to the period of Mahabharatha and it called the Arjuna as
the first man of the Vokkaliga clan. M.N. Nagaraju and P.K. Rajasekar in his book
Chunchanagiri Bairaveswara talk about this origin. This theory narrates a story in
which a female named Devajamma was watching Arjuna’s dancing while she was
doing her cooking work. As she was more attracted by the dance of Arjuna instead of
cutting the vegetable she cut the baby’s head and leg which was sleeping on her lap.
When she noticed her mistake she cried and begged Arjuna to give life to the baby by
rejoining the amputed leg and head of her baby’s body.
Arjuna prayed Lord Bairaveswara to unit the baby’s body and prayed for the
life of the baby. But inorder to fulfil the two wishes of Arjuna Lord Bairaveswara
united the head and one leg of the baby with its body and he gave life to that baby.
Arjuna could not join one more amputed leg. The baby was left with only one leg.
The one legged person was called in Kannada as Ok-Kaal-Ligan to mean one legged
person. The descendants of that person were called as ‘Vokkaligas’.
The sixth theory of the origin of Vokkaligas has been narrated by B.L. Rice,
the editor of the Mysore Gazatteer while tracing the origin of the word Vokkaliga. It
 13
connects this theory with the historical Hoysala king Vishnuvardhana. It was narrated
in the way that when king Vishnuvardhana underwent a penance to get some
blessings from the god, he has got the power to convert the iron rods into gold by
sprinkling some holy water called ‘Siddha rasam’ on the iron rods. The Hoysala king
wanted to use this technique of converting iron rod into gold, he asked his subjects to
pay the government tax in the form of iron rods. People also felt happy and they
started paying their taxes in the form of iron pieces. The agriculturist’s detatched their
iron rod from the ploughing machine and this iron rod was commonly known as
Koluvu. Based on this origin of the Vokkaliga clan has been evolved. Oru koluvu –
Okkoluvu – Okkaliga – thus the term has been changed and it gave a new
interpretation to the word Vokkaliga.
Thus there are various religious stories to denote the origin of the Vokkaligas.
But as all these theories are mythological and based on religious stories the final
theory regarding origin of the Vokkaligas could not be traced. But based on the
migration of the Vokkaligas only it is possible to trace out their origin. The Vokkaliga
came to India from the Sindhu region to the Yamuna region around 5000 B.C to 4000
B.C. Further they migrated from Ganga region to Bengal or to the Gouda kingdom
around 1000 B.C. to 500 B.C. And there are some historical sources to believe that
king Harshavardhana defeated and killed one Gouda king by name Sasanka in A.D.
640 and there by many Vokkaligas had got settled Devagiri during A.D.700 to
A.D.1000.5
Peshawar Country
Many historic books talk about the various Vokkaliga kingdoms in Himalayas.
Porus or the Purushothaman of the Peshawar kingdom was the famous ruler who had
the invation of Alexander the great when many Indian king surrendered before him. It
was the king Porus who fought courageously with Alexander in 326 B.C. At the end
of the war he lost his country to Alexander. The historic references says that the king
Porus was a Kannada Vokkaliga king. The famous book ‘Prahath Katha’ talks about
one Gouda queen Leelavathy and she was married to the king of Uijjaini named
Madhanan.
 14
Maurya Period: Under the Mauryan Empire the Gouda rajiyam became one
of the important part of the kingdom. And this Gouda rajiyam continued as the
important part of the kingdom during the Guptas’ period also.6
Chola Period: In South India, there were many references to show that the
Kannada speaking people lived in large number in Kannadi Puttur. The Vokkaligas
had occupied prominent positions during the rule of the Cholas in Tamil Nadu. They
had earned the titles like Nadaprabhu, Nadalvar and Dhanadanayaka etc. They have
been offered so many titles by the Chola rulers.7 The Madras Presidency inscriptions
and the Thoda Garudahalli inscriptions reveal the factors that the Vokkaliga leaders
had headed the Chola army in many wars. In order to honour the valour and sacrifices
of the Vokkaliga army leaders many herostone had been erected in many villages in
their names.
Rajaraja – I, the Chola emperor conferred the title Kongazhvan to one Manja
Goudar. Many Goudas have been offered so many royal privileges and they have been
honoured by many titles. When there was a war between Cholas and Chalukyas, the
Gouda leaders fought for the Chola army. The Chinduvalli inscriptions had mentioned
about the welfare activities carried out by these military leaders of the Chola army.
Rayaraya Perumandi a Gouda military leader had sacrificed his life in the war of
Nagamangalam.8
There was a war between the Cholas and the Chalukyas. Ajjana gounder’s
sons Anga gounda, Bhava gounda, Bhagava gounda, Boova gounda, Basava gounda
and Katha gounda, played the allotted role in the war. Particularly one hero namely
Rayaraya Perumadi fought in support of the Cholas and died in the war in A.D.1068.
Rayaraya Perumadis wife Somakka committed sati. This Rayaraya Perumadi who
sacrificed his life in the war was the grandson of Vasana gounda of Thipur. The Chola
king donated Nagamangalam village to the war heroes as gift. The Chola military
chief Panchava Maharayan gave the title of Telugara Mari (which means a hero who
fought against Telugu people) to Ange gounda, Palarvacha gounda and Bhava gounda
a village was donated to honour sacrifice in the war. Many Gouda military chiefs had
improved the irrigational resources in their villages.9
As the Vokkaligas lived in a large number of villages more Vokkaligas were
recruited to the Kings army. Several inscriptions reveal that lands were given as free
 15
gift to many Vokkaligas. Many Vokkaligas sacrificed their lives in battle fields.
Soraba inscriptions belonging to A.D.1187 talk about the heroism exhibited by the
Vokkaligas. Few cows and buffalos were taken by the enemies from Hosakottai taluk
in the Chola countryin A.D. 1041. Vokkaliga woman called Lakshmamma goundi
fought courageously with enemies to protect cows, buffalos and women of her village
and died. Cholas conquered Karnataka that became common ruling place of the
Cholas. The Soladevanahalli inscription in Nelamangala taluk (Bangalore district) of
A.D.1029 records the grant of twelve khandugas of wet land as deva bhoga to few
individuals namely Rattakulakala Chola Gouda, the NalGouda of Kukkanur nadu
Vikrama Chola gounda, The Chola Goudan of Alur, Nalgavunda Kumarakuna
Goudan of Ssanne nadu, Uttama Chola Goudan of pattanda, NalGouda Chola Gouda
of Kirukundacci nadu, Mummudi Chola Gouda of Balevadi of Manne nadu, Chalukya
Bharana Gouda of Kirugudalu.10
Many Vokkaligas who were nada Goudas during the Ganga period continued
as nada Goudas even during the Chola period. Navila kingdoms head Echa gounda
continued to be nada Gouda. After the death of Echa gounda his wife Dekkabbe
commited Sati in A.D.1057. The king also honoured the demised Dekkabbe by
conferring the title “Jayangonda Chola Perumadi goundan”.11 The Cholas, the
Hoysalas and the Vijayanagar rulers maintained a strong, permanent and full time
standing army. The military administrators recruited village soldiers for their
respective army wings. In South India along with other communities Vokkaligas
voluntarily came forward and joined military service. In North India particularly in
Maharashtra Goudas and Desais (Nada Goudar) were mainly recruited to army along
with other communities. Many Vokkaligas were given land gifts for their best
services in war. One such land gift given to a Goudar in Guriyaur in 1558 was
mentioned in Belur inscription no. 526 in 1558. The Vokkaligas generally believed
that the soldiers who died in battle fields would go to swarga. So the Vokkaligas felt
proud and privileged to be part of the king’s army.12
When the Chola army entered into Karnataka the native people including
urGoudars, NadaGoudas and other community people supported and welcomed the
Chola army. The local people extended their fullest co-operation to the Chola army.
Unfortunately contrary to the respect that the people had shown towards the Chola
 16
army some soldiers misbehaved with some ladies. The local people who earlier
welcomed the Chola army turned against the Chola army. This happened in
A.D.1000. in Elovara Kadaboora village during the rule of the Chola king Rajaraja
Mummudi Cholan. Maya goundens son mobilized the local people against the Cholas
and fought against the Chola army. Maya goundans son who led the peoples army
against the Cholas and who fought directly against the Chola army was killed in the
battle at Mandikal.13
Bela gounda’s son in law Manikaya Malan built ponds and made donations to
temples. He was a native of Thavannagia village in Chennagiri taluk. Later he fought
with the Cholas and died in A.D.1004. During the Chola period the Vokkaligas built
many temples and also donated lands to temples. Ammaya Goundan and his wife Pitta
Bea Goundi erected Lingam and issued many inscriptions in A.D.1017. At the end of
the Chola attack in the year 1074 Kiriyanuguli village Besavana halli village and
many more villages were damaged. Basava gounda’s son Hoysala goundan repaired
these villages and built ponds in those villages. The services of Basavagounden’s son
was honoured by 72 Devodiya nada prabhus.14
During the Chola period in the year A.D.1229 one Ganga gamunda was
holding an important position as Nalu gamunda which was a position of status and
responsibility. The Nalu gamunda Ganga goundar’s son Chola goundan lived in Chola
devana halli village. He donated some of his lands to Siddheswara temple in Chola
devana halli village. During the Chola period Malla Gouda built a fort and
administred a few villages. His family members Beacha and Ajjan were in charge of
Kale kalla nadu. This information is found in Molakok mooru 20 inscriptions. Women
from many countries were there in the court of the Chola king Kulothunga I, as they
could not speak Kannada. Many Women teachers were brought from Karnataka to
teach kannadam to non Kannada ladies. After some period of stay in the Chola court
these Kannada women slowly learnt little Tamil. These Kannada women later spoke
different languages mingling Kannada , Tamil and Telugu words together. This is
poetically mentioned in Kalingathu Parani by its author Jayamkontar.15
“Mazhalaithdiru Mozhiyirchila Vadugum chilaThamizhum
Kuzharitharu Karunadiyar Kurukki kadai thiramin”
 17
This Cannada poem gives the message that the people of all Dravidian
languages lived together. Mingling with many Tamil words in other languages took
place. Kannadam in 13th century Chola Tamil inscriptions” an essay written by
S.Santhalingam talks more about this. After the downfall of the Chola dynasty the last
ruler of the Chola kingdom took his army and went to Orissa state where he
established his rajyam. He defeated Bangla army and Vijaya sena. After emerging
successful in the war the Chola Ganga ruler gave goudeswara title to the winning
army generals. The word Gouda which means Vokkaliga community is the key word
in the gowdeswara title. The Chola kings built several forts in many places. One such
fort was built by Cholas in Cumbum. This fort is still there in Cumbum. Perumal
temple is inside the fort. Cumbum city is presently in Theni district of Tamilnadu.16
Pandyas: During the Pandya rule Vokkaligas were given due importance. The
book Ivar rasakkal kathai (five king’s story) talks about Vokkaligas. Pandya king
came to Cumbum and built temple there.
Vokkaliga Community under the Slave Dynasty: Vokkaligas had been
dominantly living in Somanathapuram for a long time even before the invasion of
Gazni Mohamad. The Muslim invader Mohamed Gazni invaded Somanathapuram in
A.D.1000 and looted gold and other valuable jewels from the temples of
Somanathapuram. A section of the Vokkaligas fought with Gazni’s army. Properties
of many Vokkaligas were damaged and destroyed by the soldiers of Gazni’s army.
Particularly Mohamed Gazni’s troops plundered a Siva temple in Somanathapuram
which was built and maintained by the Vokkaligas. In spite of heavy loss, many
Vokkaliga leaders made donations for repair and the reconstruction of the damaged
temples. Sanga Gouda rebuilt the damaged temples in Somanathapuram in the year.
A.D.1173. Boppa gounder helped musicians and singers attached to temples. Kanaka
goundan built the Beleswara temple in A.D.1050. Basale Gouda built Malligarjuna
temple. Further many Vokkaligas were forced to go out of Somanathapuram. They
came and settled in the Vindhyas, Gouda desam, Mahanadhi, Narmada, Tapthi and
Krishna river regions. Some of them settled in Bihar, Orissa, Benugounda, Deccan
plateau, Devagiri and Warrangal areas. They protected temples and promoted
Hinduism. Further lootings and confiscation of properties took place during the
Mohamed Ghoris period. Vokkaligas along with the Rajputs opposed Muslim
 18
invasions and fought for the protection of Hinduism courageously. Ala-ud-din-
Khilji’s military general Malik kafur invaded South India. His army came to
Cumbum, Kamayagoundanpatty and other places in Tamilnadu and army tortured
people including the Vokkaligas.17 Due to Muslim invasion Vokkaligas migrated to
Beror, Ayodhya Madhura, Bijapur, Bedar, Golconda, Deccan, Warrangal, and
Kanchipuram.
VOKKALIGAS IN DECCAN REGION
Devagiri: Vokkaliga kings and chieftains ruled over Devagiri and Warrangal
regions from the 12th century to the 15th century. Some Vokkaligas were given
‘Royar’ title by the kings for their best services. When a Vokkaliga ruler was ruling
Devagiri, Mohamed bin Tuqluq became Sultan in A.D.1325. He ruled upto
A.D.1351Vokkaligas predomidently lived in Devagiri. When Mohamed bin Tuqluq
shifted his capital from Delhi to Devagiri More Muslims marched towards Devagiri
and settled there. Devagiri was fully occupied by Muslims. These newly settled
Muslim forcibly snatched away the houses, bunglows, agricultural lands and business
organizations of many Vokkaligas and drove them away out of Devagir. Due to
Muslim harassment and torture large number of Vokkaligas migrated from Devagiri
to some other areas. Some migrants came to Nandavanaosur in Tamilnadu. Some
Vokkaliga rulers and cheftains who migrated from Devagiri region later established
their kingdoms in Madhugiri, Midigesi and Chennadurga regions.18
Madhugiri Kingdom: The kings of Madhugiri nadu were the descendants of
Thimmanna rayar who belong to the badavanar sub division of Vokkaliga community.
In Mottampatti and Kanuvaipalayam villages Vokkaliga representatives like
periyapattam, Vaishnava Periya pattakarars served as heads of these villages.
Madhugiri kingdom was ruled by many Vokkaliga rulers and their Madhugiri
government was recognized by the Mysore king. This kingdom was there between
14th century to 17th centuries. Vokkaliga king Timmanarayar ruled Madhugiri rajyam.
The rulers of Madhugiri kingdom were called as Madhugiri nada Goudas. Historians
are having the view that the ruler of Madhugiri kingdom belonged to the kunchitiga
sub division of the Vokkaliga community. Very particularly even among the
kunchitigas the Madhugiri rulers belonged to the Badavanar (Kulam) sub section of
kunchitigas. Large number of kunchitigas and other sub divisions of Vokkaligas lived
 19
in Madhugiri kingdom. One among them, Hiere Goudar was the king of Madhugiri
kingdom. He extended the boundary of his kingdom upto north of Tumkur. After
Hiere Goudar, his son Veerappa Gouda came to power. He further expanded the royal
territory and also promoted agriculture. He dug many wells and ponds and increased
water resources for the further development of agriculture he built a granary.
Veerappa Goudar was succeeded by Thodde Gouda. He was then succeeded by his
son Hiere Sikkappa Goudar in A.D.1524. Sikkappa Goudar was succeeded by his son
Hiere Thimmaraya Sikkappa Goudar. Later his son Kala Sikkappa Goudar ruled
Madhugiri kingdom.
Then he was succeeded by his son Emmadi Sikkappa Goudar II. During his
period the Madhugiri fort in 3,935 feet was built in A.D.1650 He was succeeded by
his son Mummudi Sikkappa Goudar. He built new forts in Bujjawaram and
Bijjawaram. In appreciation of his achievements Mummudi Sikkappa Goudar was
given the title of ‘Maha nada Gouda prabhu’. Then Ramappa Goudar came to power
and after him Thimmappa Goudar. He was succeeded by Kalasikkappa Goudar to the
throne of the Madhugiri kingdom. He built another big fort there. Finally Hyder Ali
captured Madhugiri kingdom in A.D.1763. The descendants of this royal family have
been living in Sembinahalli village near Madhugiri. Some people belonging to three
sub divisions of Kunchitigas namely Gonaiyavaru, Shettenavaru, and Alpenavaru
were appointed as important officials in the royal fort. They built a temple for
Anjaneyar. There was Kunchitiga queen also, and she was called Rani Obavva. Nada
Goudas were treated like governors under the king. After the battle of Thalaikottai in
1565 these Nada Goudas who were earlier under the control of the kings declared
themselves as independent rulers of their respective regions. Among the following
Poligars of that period a few were Vokkaligas.19
Midikesi kingdom: Vokkaligas belonging to konevaru, settenevaru and
albenavaru sub divisions lived more in Midikesi kingdom. More Muslim kingdoms
were there around Midikesi kingdom. Inspite of the Mulsim rulers as neighbours the
Vokkaliga Midikesi queen ruled her kingdom efficiently and courageously.
Korattekare: Holavanahalli nada Goudar was ruler of this Korettekare region.
The Kunchitiga section of the Vokkaligas lived there in large number. This ruler built
a fort in a Korattekare village. Queen Ovvamma was a famous Vokkaliga queen of
 20
Korattekare kingdom. The Paavgada rajyam and the Nidugal durga were ruled by
kunchitiga kings.
Chennaraya Durga: Chennaraya durga was a kingdom. It was situated
between Madhugiri and Korattegare kingdoms. Madhugiri Chennappa Goudar was
the king of Chennaraya durga. A fort was built upon the mountain in around 3500 feet
hight in Madhugiri. King Rame Gouda came to power in 1744. A Mysore king
captured Chennaraya durga and ruled over it for some time. But a Vokkaliga king
recaptured Chennaraya durga again and ruled for longtime. Shila inscription talks
more about this kingdom. Some inscriptions talk about a Vokkaliga king called
Basavappa Gouda and about a Vokkaliga Rani called Obavva, the ruler of
Korattegare.20 In Thenmudi region of Kongu country there were Saiva pattakarars.
Thimmaya Goudar became the chief of Devagiri. In the social administration there
were a few positions like periyapattakarar, chinnapattakarar, kattamane Goudars,
thabethara Goudar, olakkara Goudar, ur Goudar, ejamana Goudar, elankaalai Goudar,
and kamathu Goudar were occupied by these Goudas.
From the available sources it is very evident that the Vokkaligas lived very
prosperously and they had enjoyed all pomp and splendour. Vokkaligas faced many
hurdles from the Muslim rulers. The Vokkaligas were compelled to fight with Muslim
administrators to protect their women, family members, domestic animals and
properties from danger. They frequently fought with their enemies. Over the years the
Vokkaligas were forced to accept war culture and became accustomed to withstand
the military challenges from the ruling class. These challenges compelled the
Vokkaligas to become militants themselves. The fighting qualities of the Vokkaligas
were much appreciated by the contemporary kings. So the Mughal government
recruited more Vokkaligas to the royal Mughal army. In appreciation of the services
rendered by the Vokkaligas, the Mughal government gave ur Goudar and nada
Goudar status to some Vokkaligas. The Samraj nagar inscription (no. 117) says that
Veergoundan was chief of the Arakerayanadu in A.D. 1142.21
Vokkaligas in the Mysore region; The Vokkaligas had been living in
Kashmir region for a long period. After some time the Muslim invaders tortured the
Vokkaligas, snatched their properties and destroyed their temples. When the
Vokkaligas were defeated they migrated from Kashmir along with their cattle and
 21
settled in Delhi region. They established their kingdom in Delhi and took to
agriculture. Vokkaliga king Undeethraya ruled Indhraprasta (Delhi) in A.D.1175. The
Vokkaliga king appointed Undenavaru, Salthenavaru, Dhanyathavaru, Avunavaru,
Basalenavaru each in charge of collecting taxes from the people of ten villages. After
collecting taxes these Vokkaliga leaders deposited 3\5 or 2\5 of the collected tax
amount in the kings treasury. The Muslim king gave the privilege of wearing turban
on their heads. The Vokkaliga leaders were given right to build palaces and new raise
villages. They were given the right to take cows and bulls along with them in
Benugonda and Golkonda mountains and settle there.
On the other side the Vokkaligas had underwent heavy sufferings in several
other areas during the Mughal rule. Several Vokkaligas were forced to join the
Mughal army leaving their agriculture and their families to suffer. Out of compulsion
they emerged as militants and agromartial group. They were recruited more in the
Mughal army. They were appointed to many high official positions in the Mughal
administration and military. The Mughal kings appointed Vokkaligas for the
confidential and important positions and in the arms and ammunition manufacturing
unit of the Mughal army. The Mughal kings also appointed there for the secretive
palace services. They were also given good positions in financial administration. In
appreciation of their best services the Mughal kings conferred ‘Royar’ title to five
Vokkaligas. Each Royar was incharge of ten villages to collect taxes. In Karnataka
even today the Vokkaligas who serve as temple priests are called Royars. During the
Mughal period Vokkaligas lived in a large number of villages and in many cities.
Naal gounder was also given right to collect taxes.22
The Vokkaliga officer in charge of safeguarding lives were given title as
Under ethrayar. The treasury officer who safeguarded gold, grains and war weapons
in treasury were given the title of Thaaniya thanukka. The Jalthevanars who took care
of the welfare of the state were given the title of Jalathipapparayar. The avinavars
who took care of cattle were given the title of Avinakambaroyar. Basalenavars who
did tax collecting and punishing the culprits were given the title of Veerikiyath royar.
Royars possessed land, granary, ploughs, and bullck cart for their use. They also lived
happily in palaces. They built temples, choultries and cowsheds and extended welfare
activities. And they also supplied soldiers to kings for wars whenever needed.
 22
To avoid the matrimonial alliances with the Nawab family, the Vokkaligas
moved away from the Delhi and in other areas in Northern India and they started to
migrate towards the Southern region. People belonging to chakkiliyar, odder and
dombar communities also came out of Delhi along with Vokkaligas. After crossing
the river they came and settled in South India particularly in Nanavana Osur region.
Each group of the Vokkaliga community constituted their own temple in their settled
areas. A temple was built for Veerunagamma in Oddakare. A temple was built for
Lakkammal in Erasakere. A temple was built for Alammal in Bavanahally. A temple
was built for Onnedugammal in Kathiri. Marammal temple was built in Ayanally. A
temple was built for Savadammal in Kondavadipavuthrally. Lakshimiyammal temple
was built in Thungottai. Muduppammal temple was built in Echakere. A temple was
built for Kenchammal in Kutnoor. As many as 48 temples were built for 48 family
gods in various places.23
The Mughal king Aurangazeb captured Bangalore from the Vokkaliga king
and sold the palace for Rs.3 lakhs to a Yadava king. There were a few Vokkaliga
chieftains during the Mughal period. Due to Muslim invasion there was need to hide
the statue of goddess Meenakshi amman. The Vokkaligas played leading role in
hiding and reinstalling the statue in Madurai.24
Vokkaligar during the Carnatic Nawabs’ Period
A Vokkaliga poliga Sikkappa Goudar ruled Sikkapallapuram which was near
Bangalore. Hyder be Ali sieged Sikkapallapuram. At the end of the war
Sikkapallapuram poliga Sikkappa Goudar agreed to pay Rs.6 lakhs to Hyder Ali. But
Sikkappa Goudar could not pay Rs.6 lakh to Hyder Ali as agreed earlier. So Hyder
Ali again invaded Sikkapallapuram and captured the fort. Sikkappa Goudar died in
the battle field itself. Hyder Ali imprisoned Sikkappa Goudar’s family members and
kept them in Coimbatore jail in 1765.
Earlier local Vokkaligas were recruited for Hyder’s army. Hyder Ali brought
horses and more soldiers from outside and employed them in his army in the name of
modernization of his military forces. Earlier Vokkaligas were appointed as Amildars
and Sladars in his army. Later he recruited more outsiders to his army and stopped
recruiting local people like Vokkaligas. During Hyder Ali’s period the military and
official status of the Vokkaligas were brought down. Hyder Ali reduce the number of
 23
Vokkaligas in his army and also levied extra taxes upon them and abolished the social
designations and titles of the Vokkaligas namely nada Gouda and nala Gouda. He
further snatched away the land ownership status of Vokkaligas. Those lands were
taken by the government and later were given again to them only on lease. The land
owners became lease holders. Only land owners could become village headmen. Only
to take away from them the status of village headmen lands of Vokkaligas were taken
by the government. By making them lease holders king Hyder Ali disqualified
Vokkaligas from becoming village headmen.25
During the reign of Tippu Sultan a large number of Vokkaligas migrated from
Mysore kingdom and settled in Tamilnadu on the banks of the Bhavani river and
created many villages namely Sirumugai, Themmarayam Palayam, Alatty,
Mudukkanthurai, Nalli thurai and Bellathy. Vokkaliga pattakarars administred many
villages including Pattakaranur, Kanuvai palayam etc. Some Vokkaligas settled in the
Nilgiris and in the foot of the hills and established several villages and lived there.
Nellimalai, Bettathu Ammamalai, Paalamalai, Kurudimalai, Marudhamalai, and
Siruvani were some of the villages established by the Vokkaligas. These villages are
situated down the hills. Particularly the Karnataka and Maharashtra army recruited
more Goudas. The Goudas who joined the military forces were given land gifts. This
is explained in a Belur inscription- year 1558AD. No.526Tippu recruited more
Vokkaligas in his army.
Palaraja, the ruler of Danakkan for was a Vokkaliga. This Vokkaliga ruler
himself was in charge of one wing of Tippu’s army. Tippu Sultan respected the
religious sentiments of the Vokkaligas and donated valuable jewels
(Maragadhalingam) to Nanjundeswarar temple in Nanjangudu. Tippu donated a big
music drum to Melkottai Narasimha temple he further donated lands and jewels to
Ranganathar temple at Karamadai. He also made ample donations to a few temples in
Bellathy, Puliyampatti, Nallur, Kalampalayam and Kurundhamalai. There was cordial
relationship between Tippu Sultan and the Vokkaligas. He had strong forts in
Sathyamangalam, Vaddakkei pettai, Tharapuram, Palakadu, and Sangahiri.
Particularly there were many Vokkaliga soldiers in Tippu’s army in Sathyamangalam.
Those Vokkaliga soldiers later settled with their family in Sathyamangalam region.
Before independence Sathyamangalam was part of Samraj Nagar district of
 24
Karnataka. There was a fort of Thippu in Palakad in Kerala. He settled more
Vokkaligas in Palakad. Vokkaligas were high level officials in Tippu sultan’s army.
He appreciated the efficiency and loyalty of the Vokkaligas. More Vokkaligas were
forcibly converted to Islam. Several groups of Vokkaligas migrated to Tamilnadu to
escape from compulsory Muslim conversion.26
King Basavappa Gouda was an important ruler of Ekkeri dynasty. Tippu
waged war upon Veeraraja of Haleri kingdom belonging to Ekkeri dynasty. (1600-
1784) Tippu defeated and arrested the king. Then he took 80,000 people including
several Vokkaligas from Haleri kingdom to Srirangapattinam near Mysore and settled
them there. The king forcibly converted all of them to Islam. Many more Vokkaligas
were also converted as Muslims. Tippu also brought thousands of people from the
defeated countries to Mysore kingdom. During the reign of Tippu sultan, Vokkaligas
suffered in Mysore region. Tippu levied heavy taxes upon all people including
Vokkaligas. Among them Vokkaligas could not pay the heavy taxes. The Vokkaligas
sent representatives to Tippu sultan’s palace to represent their grievences to the king.
He did not want to hear the grievances of the Vokkaligas from their representatives.
Instead of hearing the petitioners the king ordered his officials to arrest the two
Vokkaliga representatives. Further the king ordered his officials to hang them in front
of the palace and remove their skin from their body. The officials executed the kings
order in an inhuman way. The officials also had forcibily driven away all other
Vokkaligas who accompanied these two leaders. News about the king’s order and
action spread bad signals among the Vokkaligas who lived in Tippu’s country. The
hard and torturous policies of Tippu sultan forced many Vokkaligas to migrate from
Karnataka to Tamilnadu.27
Under the Rashtrakuta: During the Rashtrakuta period there were many
Vokkaliga regional chieftains. They paid regular tribute to the Rashtrakuta kings and
ruled their regions. Rashtrakuta king Kannara deva’s inscription dated A.D. 950
mentions that every village in the Rashtrakuta kingdom had one ur Goudar. The word
nal gounder and naga gounda are also found in inscriptions Rashtrakuta inscriptions
talk about the Sakkarai Kavundan. These inscriptions also talk about Alaga uttama
kavundan of Kariyur. He was the manager of the twenty four nadus. The Kootha koti
inscription issued by Rashtrakuta king Krishna III in the year A.D. 964 talks about
 25
Nage gounda. On 16.06.984 during the region of Rashtrakuta king Akalavarsh deva
one Chanke Gouda the brother of Ayyappa Gouda made a gift of 30 mattars of wet
land and flowers to temple.28
During the Chalukya Period: Records of the Chalukya period talk about
Vokkaligas. “Vokkalan makkal vithithelli velayetha kiduge” is a phrase in which a
mention is made about Vokkaliga people. Chanakya the noted Indian thinker and the
author of the famous book Arthasasthra had written about to Vokkaligas. During the
region of the Chalukya king Pulekesin II there were 99,000 villages in the Chalukya
kingdom. In every village there was an administrative council. In many villages there
were 30 member village administrative committees. Members of all 30 member
committees were Vokkaligas. In many villages there were 12 member administrative
councils. In such villages all the 12 members of the village administrative council
were Vokkaligas. More details are mentioned in the Aihole inscriptions. Chalukya
king Vinayaditya’s Balligave inscription issued in the year A.D. 685 talks about Alla
gavunda. It is not clear whether Alla gavunda was the name of a person or designation
of a position. It is true that goundans (Vokkaligas) emerged prominent and held
respectable positions during the Chalukya rule. During the reign of Chalukya king
Jagadeka Malladeva, a person called Nijjara gavunda fought with the Brahmans and
fell dead. His son Machi gavunda was granted his share of the original land and also
one third share more. Machi gouvunda granted five matters of land to ironsmith called
Jakkoja. He gave five matters to a carpenter bearing name Binnoja. The more facts are
found in an inscription issued on 02- 12- 1034.29
This inscription says that the Chalukya king Sathyasraya made a gift of several
villages and a royal symbol to one Pamma goundan. Royal symbol can be there only
for a ruler. So Pamma goundan might be a king or ruler of a particular kingdom. He
might have accepted the supremacy of the Chalukya king Sathyasraya. In appreciation
of the submissiveness of Pamma gounden the Chalukya king would have given royal
symbol and also many villages as gifts. It is recorded that the Kalyani Chalukya king
Sathyaraya donated several villages to Bommagoundan in A.D.1052 Sources say that
there were 18 castes in Badhami Chalukya kingdom. That was called as Asta desa
prakruthi, brahmanas, kshtriyas, banajiga, Vokkaliga, golla, kumbara and kabbaliga
are some of the 18 castes. These details are found in Kunandavar temple inscription in
 26
Coimbatore district. Barbarosa the Portuguese traveller who came to Tamilnadu
during the Vijayanagar period mentions the existence of 18 castes in Malabar area of
Kerala.
H.N. NagaGouda has written in his book about the existence of 18 castes in
Andhra Pradesh. Existence of the same number of 18 castes both in Kerala and
Andhra is a matter to be studied further. During Bhadami chalukya period there were
about 18 castes in Tamilnadu. Some temple inscriptions available from Coimbatore
district have mention about some of these castes.30
Bhadami Chalukya sources also talk about the Vokkaligas. Balligave
inscription issued in the year A.D.658. (Chikkapura inscription no.154) released by a
Bhadhami Chalukya ruler talks about Malaiyura maniya gamundaru. This Malaiyura
maniyagamundaru was a ur gounder. He was administering his area. During the
Bhadhami Chalukya and Ganga periods historical evaluation of the word Gouda from
the original word gamunder took place. The Vokkaligas were given important
administrative responsibilities. In each village there were three or four ur Goudars to
look after the village administration in Karnataka region. The Balla gama inscription
(Chikkaripura 164) which belonged to Badhami Chalukya period A.D.685 has many
Tamil words like Mozha ura manya gamundaru. The names of Alurin thona gamunda
and Ela gamunda are found in Chalukyan inscriptions issued in A.D.750 during the
period of Badami Chaluky king Keerthivarman II. It is also recorded that the Kalyni
Chalukya king Sathyasreya donated several villages to Bommagoundan in A.D.1052
(South Indian inscriptions Vol.II part I) more references are in Soral inscription about
the Vokkaligas.31
Vokkaligas in Vatapi: Historian H.C.Ray chaudhury in his book about the
Chalukyas of Vatapi talks about the Vokkaligas. Lord Ganapathy was brought from
Vatapi in the Chalukya kingdom. The Vokkaligas had already been worshippers of
Ganapathy in Vatapi itself. So when Ganapathi was brought to the Tamil country the
Ganapathy worship culture spread fast among the Vokkaligas. In fact the Vokkaligas
played a leading role in building more and more Vinayaka temples and also in
promoting Ganapathy worship in Tamilnadu. The Vokkaligas have been Siva
worshipers. Ganapathy stone statues have been additionally placed inside Siva
temples. Like that the Vokkaligas have been playing leading role in promoting
 27
Kamatchi worship in the Tamil country. They also played leading role in promoting
Mariamman worship.
Inscriptional evidences further say that Sattagounda was a native of Malena
halli. He was a nalaprabhu during the period of Klyani Chalukya rule of
Vikramaditittan VI. This nalapabhu Satta goundan was an important official in the
Chalukya government in the year A.D.1100. Holalkare inscription issued in the year
A.D.1100 talks about Satta goundan. In the Kalyani Chalukya kingdom Veera
Goudan was Nala prabhu of Kappur in A.D.1074. Inscriptions also alk about another
Nalaprabhu namely Savudu goundan. These particulars about goundans are found in
Suraba inscription no.328. This Suraba inscription was issued in the year A.D.1159.
The Vokkaligas held responsible administrative headship in the Chalukya kingdom.
Some of the Goudans were give nala prabhu status in A.D.1074. Another Chevudu
gowden was appointed as nala prabhu. This information is mentioned in the Surabha
inscription no.328 of the year A.D.1159. Chittoor inscription of Hegeda Devana kottai
taluk talks about a Perumadi Gouda. He was ruling Kunthur. During the Kalyani
Chalukya period in the year A.D.1111 in Dharward district there was one Chavunda
goundan. He donated lands to temple. Goundans were good in philanthropy even
during the period of the Chalukyan rule.32
In Ganga Region: During the Ganga rule Vokkaligas were made village head
men, ur goundars and nada goundars. These designations were evidences to mean that
the village headship were with the Vokkaligas. During the Ganga rule the Vokkaligas
enjoyed high position and social status. Many Vokkaligas donated liberally. The
Vokkaligas themselves built many temples. Apart from Vokkaliga officials, the
middle class and average Vokkaliga people donated and built several temples.
Particularly they donated land for the construction of Siva and Vishnu temples. The
temples built in Chamaraj nagar and Eggotaratha are well known. Perumadi goundan
and his wife Savunda built parts of Rameswaram temple and also donated lands to the
same.
In addition to the land grants dead soldiers were honoured by erecting
herostones in memory of their sacrifices. Apart from sacrifice of soldiers in military
activities some more responsible people who sacrificed their valuable lives for the
social and national cause also were honoured. Hero stones were also erected in honour
 28
of their sacrifices. Shetti Gouda native of Nelakarai in Thari Kara taluk fought and
died while fighting against thieves. A herestone was erected in honour of his sacrifice.
This information is noted in the Tharikara inscription no.50.33
During the Ganga rule many Goudars were appointed as nada Goudars. The
Vokkaligas held prominent positions in the Ganga administration. In the same manner
they continued to be nada Goudar after Gangas even during the Cholas period. Navila
nadus head Eche gounda continued as nada Gouda. After the death of Eche Gouda his
wife Dekkabbe committed sati in A.D.1057. The Chola king who came to know about
her sati came to the spot directly and honoured her by conferring Jayangonda Chola
Perumadi gounder on her. Both the dead husband and demised wife were Vokkaligas.
This information is mentioned in Solooru inscription of A.D. 1068. Vokkaligas played
leading a role in the Ganga army. Particularly the Ganga kings appointed selected
Vokkaliga experts as in charge of the arms and ammunition manufacturing. Ganga
kings ruled 96000 regions. All these regions were together named as Gangavadi.
Those who were doing agriculture in Gangavadi were called as gangadikas. These
gangadikas were one of the sub sections of the Vokkaliga community. The name of
the 18th Ganga king was Gouda devan. He ruled Ganga country between A.D.814 and
A.D.842. The name Gouda devan itself indicates that he should be a Vokkaliga king.
He captured and occupied the throne for some time. There is also a chance to believe
that the matrimonial relationship existed between the Gangas and the Vokkaligas.
A Ganga inscription dated 22.11.899 refers to a gift of 200 units of wet land
by the Ganga king and others to Perumadi Gouda of Kiriya muguli. This record shows
the respect and status of the Vokkaliga community in society during the Ganga rule.
The Gangas ruled a substantial part of Mysore. Gangavadi is an important part of the
Ganga country. The Vokkaligas who came from Gangavadi were called as
Gangadikara Vokkaligas. The Ganga king Eriappan who ruled in the 9th century
specially brought Vokkaligas to promote agriculture and settled them in Kiruvel town
in Mysore. Vijayapuram inscription says that the Ganga king Eriyappa gave
permission to the Vokkaligas in Giruvel town and asked them to promote agriculture.
He gave many privileges to Vokkaligas. The king exempted the Vokkaligas from
paying house tax to the government. Many more special exemptions were also given
 29
to the Vokkaligas in honour of their services to promote agriculture and social
culture.34
King Nitimarga II was ruler in A.D.910. He issued an inscription. It talks
about a battle in Baiyalnadu between the Ganga and the Vayanadu kings of Kerala.
The More Vokkaligas were there in the Ganga kingdom. A Vokkaliga soldier namely
Rama the son of Paramanadi gounda, who displayed his bravery against the enemy
army was killed in the battle field itself. In appreciation of this act of Valour the
Ganga king personally came and attended the funeral of the brieved soldier Rama.
King gave Nada gouda title to Paramanadi gounda, the chief whip of the nadu and
father of the demised soldier. Apart from giving nada Gouda title and status as a mark
of additional respect the king announced that the nadaGouda title will continue
traditionally to the eldest son among the descendants of his family in the coming
years. In addition the king also gave tax exemptions to the lands of Perumanadi
gounder.35
During the Ganga rule there was a war between the Gangas and the Nolambas.
In that a warrior called war Rajya gangan died. As a mark of respect two villages in
Kalnadu were given as gift to his family in the presence of reputed representatives of
the Vokkaliga community. The social status of the Vokkaliga community was quite a
big one. The government invited the Vokkaligas as witness to this event. This is a
mark of respect that the Ganga kings showned to the Vokkaligas. The Vokkaligas
served not only in the administration and military but also were employed as
Anjalkaran (postal runner). Many Vokkaliga philanthropists were there in the Ganga
kingdom. The Vokkaligas made liberal donations and gifts to many temples. Hanagal
inscription say that Bomma gamunna the new ur Gouda took charge of the village
administration. In Ahlebala village in the presence of Prabhu is a title given to
important persons in Vokkaliga community. The title of Nayaka was also given to a
few among them.
During the Ganga rule the kings brought and settled Kannada speaking people
in large numbers in the Kongu region. Particularly Kannada speaking people settled
more in North Kongu region. When Cholas captured the Kongu region they evicted
most of the Kannada speaking people out from the Kongu region. When the Cholas
became week the Hoysalas emerged powerful and controlled the Kongu country in the
 30
13th century. The Hoysalas particularly established their control over Noyyal river
region including Coimbatore. The Hoysalas again brought the Kannada speaking
people more to the Kongu region. Most of the Kannada speaking people who settled
in Kongu region were Gangadiga Vokkaligas.
Ganga Emmadi Sivamarana inscription says that each village in Ganga
country had two ur Goudars. Srirangapattinam inscription inscription no.66 talks
about the development of agriculture. These ur goundans served the people of all
communities in villages. The Ganga king Thirubhuvana malla poysaladeva ruled
Gangavadi in A.D.1164. During his tenure Bicha gounda was the chief protector of all
the traders. This Bicha gavunda constructed a temple. Buvagavada and Basava
gavuda had set up a hero stone for Bicha Gouda in Avanur village. During the rule of
the Ganga dynasty there were 12 kavanda prajais in Pitte gare village.36
Vokkaliga under the Hoysalas: Hoysala kings brought more Vokkaligas and
settled them in their kingdom to promote agriculture. Hoysala kings also exempted
the Vokkaligas from paying house tax. During the Hoysala period the Vokkaligas
were respected more. It is said that there were many official positions and
designations like Sange Goudar, Basale Goudar, Kanaga Goudar etc. Positions and
designations themselves were named as Goudars. But a few sources say that Sange
Goudar, Basale Goudar, Kanaga Goudar were names of important Vokkaligas who
were appointed to very high positions in the Hoysala administration. Many Goudars
were appointed to those positions. The Vokkaliga were appointed as ministers and
also in other higher positions. These appointments earn credit to the efficiency,
integrity and loyalty of the Vokkaliga community. The Vokkaligas had even
matrimonial relationship with Hoysala rulers.37
The Hoysala king Narasimha I ruled during A.D.1141 and A.D.1173.
Bammala Devi was his wife and queen. The king appointed most trust worthy and
confidential military official namely Chaga gounda as Jolavali to the queen.
Unfortunately the Hoysala queen Bammala Devi died in A.D.1141. As per the
existing norms the demised queens’ personal security official Chaga gounda
committed sati (sucide) due to the death of the queen. Chaga goundas sons namely
Anne gounda, Ayitha gounda, Chagi gounda published an inscriptions in memory of
their father in A.D.1141. This information is formed in Belur inscription no.507.
 31
During the Hoysala king Ballala IIs period in A.D.1184 Nala prabhu
Malligarjuna Basave gouda built Malligarjuna temple in Tharikare taluk. Both
Nalgounda and Basagounda were officers in the Hoysala kingdom. They built
temples, dug ponds and provided water facilities to temples. Among the two
Basagounda was personal guard to the Hoysala king Erayanka who was father of the
famous Hoysala king Vishnuvardhan. These details are found in Belur inscription
no.484 dated in the year A.D.1096. During the period of Vishnuvardhan many
Vokkaligas who earlier followed Saivasim were converted into Vaishnavsam.
Vishnuvardhan was succeeded by Veerasomesvara. Hoysala king Pittidevan
(A.D.1104-A.D.1141) was a Jaina king. Due to the visit and influence of Ramanujar
the Hoysala king Pittidevan became vaishnavite. He built many Vaishnava temples in
the Kongu country and he appointed several Vokkaligas in charge of those Vaishnava
temples. Pittidevan converted many Vokkaligas into Vaishnavism. Karnataka
Vokkaliga social leader Hamsavadi Olakara govinda pattagar who followed Saivisam
was converted into Vaishnavism by Ramanujar himself. Later this Olakara Govinda
Pattagar involved himself in spreading Vaishnavism. The king appointed him as
pattakarar in charge of nine nadus. He built many Vaishnava temples in north Kongu
nadu.38
Veera goundan was a king of Arakeraya kingdom. He waged war, defeated his
enemies and captured Kolkulla fort in the Nilgris. Unfortunately the Gouda king
Veera goundan died in the battle field. This information is mentioned in Sam nagar
inscription no,117 in the year A.D.1142. The Sunka Gouda undertook many services
in this kingdom.39
There was a continuous and long time war between the Hoysalas and the
Madurai Sultan. When there was danger to the Hindu temples the Hoysala king
shifted lord Ranganatha’s statue from the Srirangam temple to the Kongu region for
safety. The Hoysalas tried to replace the harsh Muslim rule with good Hindu rule. The
Hoysala king Veera Vallala instructed the Kongunadu Olai nayagam (which means
the executor of king’s order). Govinda pattakkarar to bring back Lord Ranganatha’s
statue to Srirangam. Taking the kings order seriously Govinda pattakarar with the
help of several common public including the Vokkaligas made sincere attempts to
bring back statue from the secret place to Srirangam. At once stage the God’s statue
 32
was brought to Sathyamangalam town. The Vokkaligas of Sathyamangalam region
decided to extend full support to the attempt of the Hoysala king’s effort to reinstall
Lord Ranganathar’s idol in Srirangam. To execute the Hoysala kings order hundreds
of Vokkaligas helped Govinda pattakarar. The Malkottai village people gatherd under
the leadership of Kulasekaran to take the statue from Sathyamangalam to Srirangam.40
Such a great role and contributions were made by this community people in
this historic event. The Hoysala king Veeravallala was defeated and killed by the
Madurai Sultan’s army at Kannanur. Several soldiers including many Vokkaligas
sacrificed their lives in the battle field. Many hero stones were established in honour
of their services.
The Hoysala kings brought and settled Vokkaligas in their kingdom to
promote agriculture and exempted them from paying house tax. Sanchachares son
namely Kavilachari a native of Thithivalli village in T.Narasipura taluk died in battle
field. During the rule of the Hoysala king Vishnu Vardhan Vokkaligas who followed
Saivism were converted to Vaishnavism. Even a few Vokkaliga kings converted
themselves to Vaishnavism. Vaishnava Vokkaligas worshipped Lord Venkataramana
of Thiruppathi as their family god.41
During the Hoysala rule many Vokkaliga chieftains and fandatories were there
in Devagiri and Warangal region. They were given ‘Royar’ title. Hoysala kings had
better relationship with the Vokkaliga chieftains and Royars. Hoysalas appointed
Vokkaligas as ministers and Royars. Bamiyakka kevundi was Vokkaliga chieftain in
1424. Hoysala king Vishnu vardhan’s very important minister was basically
yelahanka prabhu. He was a Vokkaliga. Village assemblies existed in the Hoysala
kingdom. The functionings of these village assemblies were strengthened by the
Vokkaligas.42
Nolambas: An inscriptional evidence says that Anni Kandarappa died in the
battle field while fighting against Anniga the Nolamba king at Sirivua. His grand son
Poysala Maruga also died in the battle field. To avenge their death Kella gavunda
fought with the Nolamba king under orders of Arakella and died. Arakella granted
Minangere to Kella Gavunda. Shale Gouda made grant of some land for the temple of
the god Mahadeva at Chihanapatti. The inscription refers to the reign of Nanni
 33
nolamba Pallava Permanadi. Muliga poyya gavunda made a grant of land for the
service of god Vishnu at Chiyanapatti.
Vokkaligas under the Vijayanagar Empire: Vokkaligas had been living
around Vijayanagar even before the establishment of the Vijayanagar rule. The
leaders of those Gouda communities were called Nada Goudas. They were heads of
villages and also military administrators. Many played a leading role in the
establishment of the Vijayanagar Empire. The earlier status of Nada Gouda was
approved and was further increased in the early years of the Vijayanagar rule. Later
even during prime periods of the Vijayanagar rule these Nada Goudas hold important
positions. Even after the Vijayanagar period the Vokkaliga poligas continued to play
leading role. During Krishnappa Naickan’s period Uchappa Goudar was an officer in
Belagodu village. He gave Kula kodi village as a gift to Chikkanna Goudar. During
the Vijayanagar period their kingdom was divided into seven countries. Among the
seven countries one country namely Kunjai country was (Kannada Nadu)
administrated by Kannada Vokkaligas. Somappa Gouda was minister in Mulvai
Rajyam. Ramiah was nominated as palace officer in Mulvai rajyam. Both of them
were Vokkaligas. During the Vijayanagar period, many Vokkaligas lived in the
capital city Hampy.43
In Tamilnadu inscriptions reveal more about the Vokkaligas from the
Vijayanagar period. Bommaya goundan patty inscriptions and Allinagaram
inscription were issued during the Vijayanagar period. During the rule of the
Vijayanagar king Harihara I there was a war in A.D.1344. Soldier Soye Gouda died in
that war. In honour of sacrifice of Soye Gouda his descendants were appointed to
military posts in Vijayanagar. Many Vokkaligas were government officials in the
Vijayanagara government during the period of Harihara II. Rasa nolaya Deva Gouda,
Malura Some Gouda, Gowra pathiya-Hariya Gouda, Naaga Gouda, Amikoraiyan,
Meli Gouda, Deva Gouda, Bommi Gouda Kunthanada Rama Gouda, Jambe aliya
Nada Mota Gouda, Nada sahatoora Chikka Gouda and many goudas served as
officials in Vijayanagar government. They were called Samastha Gouda prajaihu.
During the Vijayanagar period majority of the tax collecting officials were
Goudas. Some names are given here. Bomme Gouda, Surabatha thamma Gouda,
Thovanithia bomma Gouda, Kuppaltura goppa Gouda, Ahathana hallie nada Gouda,
 34
Kosanura meesa Gouda, Sikkajithilia nada bettura, Mohaiya thomma Gouda, Thimya
mahalik nada, Pumjaya bomma Gouda, Chikkamohilya nada Gouda, Chinna nalliya
tamma Gouda, Mogaliya methi Gouda, Kardanada thomma Gouda. Vijayanagar king
Kumara kampanna invaded Madurai and defeated Jalaludhin and expanded the
Vijayanagar empire captured Cumbum and renovated Kamparayar temple in
Cumbum and built Bommayasamy temple in Pannaipuram. Vokkaligas were
appointed as military heads, administrative officials and also as ministers in the
Vijayanagar kingdom. King Kampanan had two wives namely Kundhaladevi and
Gangadevi. Among the two queens Rani Gangadevi was a Vokkaliga queen. She had
written a book called ‘Madhura Vijayam’. In this book queen Gangadevi made
references about the Vokkaligas. Many military generals and soldiers of Vijayanagar
army were Vokkaligas.44
During the Vijayanagar king Bukka’s period the Vokkaligas came and settled
in Madhugiri, Ulugiri, Benugonda, Muduguru, Baskrithagiri and other places.
Inscription no.315-180 (Kanarese) registers details about a settlement between the
gawdas of Ummattur and the Kuruba Goudas of Hadinadu. At the later stages of the
Vijayanagar rule the Vokkaliga village heads were called as Desayi. Earlier the
village heads were known as Ur Goudas or Ur Goudars. Desayis controlled financial
management. This Desayi designation was later renamed as Despande. That Despande
was an accountant or finance manager.45
Vijayanagar Kings gave free gift of lands to Vokkaliga ur Goudas.
Inscriptional evidences talk about some royal land gift to ur Goudas in 1420, 1526,
1565, 1664 etc. The head of the big ur sabha was designated as ur Goudar. The head
of the small grama sabha was designated as grama Gouda. The village head men
called ur Goudar collected taxes from the villages and deposited in government
treasury. Such ur Goudars who were also given additional military responsibilities
were called as nada Goudas. The status and powers of Nada Goudas were much
higher than ur Goudas. There was an additional position called seemai Gouda. More
Vokkaligas came and settled at Kanchipuram in Tamilnadu in 1365 AD. Many of
them settled in Thumkur taluk in Karnataka.46
The copper plate was issued in A.D.1507 during Krishnadevaraya’s period
talks about the Vokkaligas living in Anakunthi region who had migrated to Tamilnadu
 35
under the headship of Kempatti Goudar and settled in Kollehalu, Sathyamangalam
and Coimbatore. They are called Kempatti Vokkaligas. The area of Kempatti
Vokkaliga residence was notified in the Coimbatore municipal records as Kempatti
colony. They constructed temples for their family gods (kuladheivam) like
Thandumariyamman and Masaniyammal. Jadaiyampalayam inscriptions of
Coimbatore district talk about Vokkaliga temple buildings. During the Vijayanagar
period Vokkaligas made donations of gold coins to a Siva temple in Erode.
A copper plate was issued in A.D.1430 in appreciation of three Vokkaliga
philanthropists who gave valuable gifts and food. The philanthropic services of some
other Vokkaligas got the appreciation of Vijayanagar kings. Vijayanagar king
Viswanatha Nayak I appointed Kambarayar as military head of the Vijayanagar army.
He belonged to the Vokkaliga community. Kumara kampanna’s army was also
headed by a Vokkaliga general. He defeated Sultan Giyaludeen and captured Madurai
in A.D.1350. In appreciation of the services rendered by the Vokkaligas the
Vijayanagar king donated several villages and taluks to several Vokkaligas. Many of
them lived in the Bhamini kingdom and Golconda regions.47
Inscriptions about the Vokkaligas are available from the 9th century.
Vijayanagar kings had high confidence upon the integrity, loyalty, and efficiency of
Vokkaligas. Somappa belonging to Vokkaliga Gouda community was appointed as
minister in the Vijayanagar king’s cabinet. The king also appointed another Vokkaliga
Gouda namely Ramayya as military general of the Vijayanagar army. Ramayya was
also appointed in charge of the Vijayanagar kings and queens palace administration.
In financial management, several sources talk about the credibility of the Vokkaligas.
Several army officials and many soldiers of the Vokkaliga community sacrificed their
lives for the victory of Vijayanagar Empire. In A.D.1379 a person who was son of
Malli Gouda was granted a Kodagi in appreciation of his services in fighting and
dying in the battle. In the same way in A.D.1564 Devappa Gouda’s family was given
a land grant. It is recorded in Mysore records of Yelandur taluk inscription issued in
the year A.D.1564.48
Dimmi dodda Nayaka and Chelle timma Nayaka were important leaders of the
Vokkaliga community in Hallikar village. They served in the Vijayanagar army. The
Vokkaliga even today remember them by exchanging two thamboolams and betel
 36
leaves in appreciation of these two Vokkaliga heroes namely Dimmi doddanaika and
Challe timma Nayaka.49
Pallapatty copper plates: Pallapatty copper plates were issued in the year
1507. They talk about the awards given by Vedaviyasa Pattakkarar the representative
of Vijayanagar to Pallapatti periyanattanmai Thoddaya gounder. Both the Nayakkar
and the Vokkaligar castes were given rights to sit on kambli (woolen blanket) during
community meetings. Among the nine Vokkaliga caste groups Soundhari sub division
people were not allowed to sit on the Kambili. All other eight sub groups can sit on
the kambili. Soundhri should stand with a stick on hand near the meeting place. Those
who were excommunicated from various Vokkaliga village committees came and
settled in Anjukuli vemparpatty. This Anjukuli vembarpatty is mainly a village of
excommunicated Vokkaligas. There is mention about another Bomma gounder who
ruled Bahaliya region. He fought with a Nilgiri ruler and tried to capture Kolkulla
fort. Unfortunatly this Bomma gounder failed in his attempt and he was also killed in
the battle field.50
Thirumalai Nayak: Vokkaligas lived in Madurai region even before the
establishment of Nayak rule in Madurai. During the rule of the Viswanatha Nayak
there were 72 poligars in the Nayak kingdom. Among them Kombai poliga and
Ambathurai poliga were Vokkaliga poligas. Appaji gounder was the poliga of
Kombai. Kombai poliga extended military support to the Nayak kings. During the
Nayak rule Vokkaligas were appointed as important officials During
Krishnadevaraya’s period Vokkaligas were respected as an Agro martial group.
Vokkaligas were good and talented in military and agricultural activities. King
Thirumalai Nayak gave many land gifts to Vokkaliga Goudas. King
Krishnadevaraya’s minister Thimmarasa gave land gift to Ramaya Gouda a native of
Gopalapuram in Guntulu pettai taluk. Many more Vokkaligas were also given land
gifts. This information is recorded in Guntulupet inscription no.212 in the year
A.D.1513.
Two Vokkaliga leaders namely Undadi Padmanna and Janakallu Thoddanna
helped Krishnadevarayas army by giving him military support. They made the king’s
army stronger. Krishnadevaraya who got several help and benefits from the two
brothers declared them as leaders of the 48 sub sections of the Vokkaliga community.
 37
The king recognized the leaders of 48 subdivisions as Nada Goudars. They were
given the title of Nadu Goudas. This designatory importance gave the Vokkaligas
made them heads of the villages where they lived. When king Thirumalai Nayak came
to Puliyankulam near Madurai with his army on 29.08.1656 Erulappa goundan and
Punnathevan extended a royal reception and respect to the ruler. The king felt happy
about the royal reception and conferred village headmen status (Natanmai) to both of
them.51
King Thirumalai Nayak issued many inscriptions about the Vokkaligas.
Allinagaram inscriptions, Bommayagoundan patty inscriptions are notable among
them. During the reign of Thirumalai Nayak there was a war of succession among two
brothers namely Kondama Naikan and Valla Kondama Naikan in Sukkampatty
Palayam.
Bommaya goundan founded a village namely Bommayagoundan patty four
hundred years earlier. The Vokkaligas settled in that village 370 years back.
Bommaya gounder ruled over Bagaliya region. He fought with Nilgiri ruler and tried
to capture Kolkulla fort, failed in his attempt, and was killed in the battle.
Veeragoundan was the chief of the Arakeraya nadu in A.D.1142. It is mentioned in
Samnaga Bommaya goundan patty copper plates. They are very distinctive in nature.
The king Thirumalai nayak issued four copper plates on 13- 05 1654. These copper
plates are available at Seeval sirahu village in Dindigul district. Among the four
copper plates three were issued by Thiurumalai nayak to Bommagounden regarding
(leader of the Vokkaliga community) periyadanam status. Another copper plate was
issued by the Thirumalai nayak to Chinna goundan regarding Allinagaram village
headship (nattanmai).52
Bommaya gounden patty copper plate I which was issued on 24.07.1614 in
Tamil language in 34 lines talk about the Vokkaligas. Both Bommaya gounden’s son
Chinna gavandan and another Papaya goundan claimed village headship (Nattanmai).
They represented their claims to the poliga. The poliga could not settle this dispute.
King Thirumalai Nayakkar came to Annanji village (this village is now in Theni
district). Chinna gounden went with huge presents and represented his claim to the
king in person. King Thirumalai nayak took some time and enquired about his claim
with some poligas. He found the fact of this case. Then king passed judgment, and
 38
rejected the claim of Papaya goundan and appointed Chinna goundan as the
Nattanmai of Alli nagaram village. This information is recorded in this copper plate.
The king donated 19 acres of land to Alli nagaram Natanmai to build a palace there.
A group of Goundans namely Periyadhanam Bommaya gounden, Alavatta
gounden, Kodiyappa gounden, Bommaya goundan, Kalamalai goundan, Vadamalai
goundan, Nagathasaya goundan, Palanimuthu goundan, Keppaya goundan met the
king Thirumalai Nayakkar and requested him to give some special privileges to
periyadhanam Bommaya goundan. Accordingly the king conferred special tax
collecting right and religious right to Periyadhanam Bommaya goundan. The king
also gave powers to Bommaya gounder to hear and settle disputes among his
community people and power to punish the guilty in addition to the power to expel
and readmit his caste members from the community organization. The king also
conferred on him the right to collect special tax from his community people and the
right to organize pongal festival. Bommaya gounder belong to Basarivar sub section
of the Vokkaliga community. He was made periyadhanam not only for Basarivar sub
division but also to nine more sub division of the Vokkaliga community. The king
also gave some gifts to Bommaya gounden. This information is recorded in the
Bommaya goundanpatty copper plate II issued on 13.05.1654.53
King Thirumalai Nayak issued this copper plate to Bommaya goundar. This
copper plate is an order copy of the king. By this order the king Thirumalai nayak
made Bommaya gounder head of his community. As per this order of the king
Bommaya gounder was given right to receive first respect in the community meeting.
Sival sirahu region and along with 10 other members gave periyathanam and kambili
status to Bommaya goundar. King passed orders to give periyadhanam status with
kambili power to Bommaya goundar. This information is found in Bommaya goundan
patty copper plate IV. King Thirumalai Nayak gave special permission to the
Kannada speaking Vokkaliga Goudars to stay in any convenient place in the Kongu
region and also gave special religious privileges to Vokkaligas. This information is
found in the copper plate issued by King Thirumalai Nayak.
In the presence of King Thirumalai Nayak Emmudi Achirama gounder was
tied Parivattam (A royal turban). He was made head of the Siruvalai and
Thiruvidaiyattam villages. Thottiya gounden was conferred and given many awards
 39
like Vedaviyasabattar. Anumakodi, Garudakodi, Vellaippakkarai, Panchavarnakodi,
Manjalkodi, Vellaikodi, Sally. (A kind of music instrument called parai), suruti, and
sooryabanam are names of some honours and titles. These honours and titles were
given on the occasion of the (festival) Perumal poojai.54
When hunters stole gold jewels, silver vessels and valuable ornaments from
Madurai Alagar temple, the theft was reported to the king Thirumalai Nayak. The
king in turn asked Emmudi Kangaramaya gounder the poliga of Velliyangundram to
recapture or confisicate the stolen jewels. As ordered by the king, Emmudi
Kanagaraya gounder plunged in to action, identified the thieves, recovered all the
stolen jewels, cut the heads of the thieves, brought them to king’s palace and placed
them before the king. The king appreciated the heroic action of the poliga Kanagaraya
gounder. In appreciation of this heroic performance of the poliga the king passed gave
two orders and gave him two concessions. He exempted the poliga from paying
tribute and land tax to the king. The gounders were noted for their hospitality. When
Thirumalai Nayak toured round the kingdom he was welcomed by a gounder of
Nallamaram in the year A.D.1653. Thirumalai Nayak gave a grant of lands to a
goundan of Nallamaram village for his hospitable reception and loyalty.
Right Hand, Left Hand Caste Division: There are many historical evidences
to prove the existence of the Right hand and Left hand divisions in the society. There
is a puranic version to establish this division in the society. But historically many
records and inscriptions talk about these groups. Scholars like Abbe Dubois talk about
these groups. Lt.Col.Colin Mackenzie collected manuscripts about these right hand
and left hand groups. The name of the Vokkaliga Goudar community was placed in
the right hand caste group list. They were the second largest community among the
right hand caste groups.55
People of left hand group worshiped Siva and Devendra. People belonging to
the right hand group worshipped Lord Brahma and Muni. The history of the Valangai
and Edangai book edited by K.S. Soundra pandiyan says that people belonging to
right hand and left hand groups lived in many countries. In the beginning there were
only ten castes in the right hand caste group. The right hand caste group was called
Dhakshnachari. There were earlier 18 castes in the right hand caste group. The left
hand caste group was earlier named as Vamachari. There were 13 castes in the Left
 40
hand group. It is said that the right hand caste group people worshiped goddesses like
Durga, Bhavani, Parvathy and Lakshmi. It is written that the Vokkaliga villages were
the second largest community people among the right hand caste groups. Latter this
number rose up to 98 castes in both right and left hand groups.56
S.No. Names of Right hand castes S.No. Names of Left hand castes
Names Occupations Names Occupations
1. Banaliga Traders 1. Badagi Carpenters
2. Vokkaligas Cultivators 2. Ranchagara Cooper or
Brassmiths
3. Ganiga Oil men who yoke only 3. Kammara Iron smiths
one bullock to the mill
4. Rangare Dyers 4. Kal kutiga Stone masons
5. Lada Mahratta traders 5. Akkasale Goldsmiths
6. Gujarati Gujarati merchants 6. Bheri A class of
Nagarthar traders
7. Kamati Labours 7. Devanga A class of weavers
8. Jaina or Komati Jaina traders 8. Hegganig A class of weavers
or Komati traders bullock to the mill
9. Kuruba Shepherds 9. Golla Cowherd
10. Kumbara Potters 10. Beda Hunters
11. Agasa Washerman 11. Yakula or Toreya Cultivators or a
class of fisher men
12. Bestha Fisherman 12. Palli or Tigala Market gardeners
13. Padmasala A class of weavers 13. Madiga Chuklers
14. Nayinda Barbers
15. Uppara Salt makers
16. Chitragara Painters
17. Golla Cowherds
18 Holeya Agriculture labours
Source: C.Hayavadana Rao, Indian caste system A Study57
Sir Walter Ellior says that right hand and left and castes had their origin in the
violent conversion of the ancient races from Buddhism to Hinduism. Another
historian Prof. Wilson is of the opinion that the right hand and left hand castes have
modern origin from Canjeevaram, as part of civil policy to divide people and destroy
their power. He gives a list of 18 castes belonging to the right hand group. 1. Banijaga
or trader, 2. Okkaliga or cultivator, 3. Jotiphana or Oil maker, employing one bullock,
4. Rangajiva – dyer or calico printer, 5. Ladaru Mahamedan trader and artificers, 6.
Gujarati bankers from Gujarat, 7. Komati merchant shopkeepers of the Vaisya, 8.
Jaina, 9. Kurubar-shepherds, 10. Khumhar – potters, 11. Agasa – Washerman, 12.
Besta – Fisherman employed as palanquin bearers, 13. Padma shalaysa – weaver, 14.
Naindu – a barber, 15. Upparanu – a tank digger, 16. Chitragara – a painter, 17. Golla
 41
– a cow herd, 18. Wallia or parayan or paria. The names of the left hand caste group
given by the same author. 1.Panchala or artisans, 2.Kamaram or blacksmiths,
3.Badaga or carpenters, 4.Kansagar or braziers, 5.Kallurtiga or stone cutter, 6.Akasale
or goldsmiths, 7.Berisethi or traders 8.Devangada or weavers 9.Gollur or maney
carrers, 10.Paliwan and Palawan or cultivators, 11.Beda or hunter fowlers, 12. Madiga
or tanners currieers and shoe makers.58
Ranabaire Gouda and his family members are the descendents of the founder
of the Avanthi rajyam. They were called as Avathi nadaprabhus. They hailed from
Yenamanji Putturu near Kanchipuram in Tamil nadu in the middle of the 14th century.
They belonged to morasu vokklu branch of Vokkaliga community. Morasunadu was
part of the present Banglore district. Hosakote, Kolar in Karnataka, Denkanikote taluk
of Dharmapuri district of Tamilnadu were part of Morasu nadu. Ranabaire Gouda
came and settled in Avati. Rane baira Gouda was the elder of the family of seven
brothers. He was given the title of yelahanka nadaprabhu. He had three sons and one
daughter namely Doddamma who was an exceptional beauty. On hearing her beauty
the chieftain of Puthur (Yanamanji palayam) wanted to marry her. The father and
daughter were not in favour of this marriage proposal. The Gouda society members
who also opposed that marriage proposal collectively left their places in bullock carts.
Some of them went and settled in other parts of Tamilnadu. Majority of them came to
Nandhi durga hills. Four members of the royal family created four independent
principalities in Devanahalli, Chikkaballapura, Doddaballapura, Hosakote and also
Sugaturu, Gudibande etc. Those who stayed in Avathi were known as Avathi nadu
prabhus.59
Yelahankanadu prabhus: Bayire Gouda (Rana Baire Gouda) lived in
A.D.1367. Jaya Gouda(1418-1433) the youngest son of Ranabaire Gouda established
Yelahanka dynasty and Yelahanka principality in A.D.1418 with Yelahankana city as
capital. Yelahanka nadu was very near Sivaganga nadu.Vokkaliga king Madhaiyan
ruled Yelahanka nadu and the Kongu country. During the time of the Gangas and the
Cholas, Jaya Gouda extended his territory considerably and gained recognition from
the Vijayanagar emperors as the chief of Yelahankanadu. He ruled for 15 years and
died in A.D.1433. After JayaGouda’s death his eldest son Gidde Gouda succeeded his
father and ruled for ten years from 1433 to A.D.1443. After that his son Kempanaje
 42
Gouda (Kempa – Nacha – Gouda) ruled from1443to A.D.1513. After a long reign of
70 years Kempananje Gouda was succeeded by his son Hiriya Kempe Gouda in
A.D.1513. He was in power for a short time. Kempe Gouda I was the most
distinguished chief of the line of Jaya Gouda and acquired the favour of Krishnaraya
and Achyuta Raya the Kings of Vijayanagas.60
Kempe Gouda I was also called as Hiriya Kempe Gouda and Gouda I. He
worked to preserve Hindu Dharma. Kempe Gouda built Bangalore in 1537 with a
support of Achyutharaya the king of Vijayanagar Empire. Then the capital was
transferred from Yelahanka to Bangalore, Later the capital was transferred to Magadi
and then to Sivaganga. Kempe Gouda built mud forts. When most of the works of the
fort were over the gate fall down. To make the gate to stand permanently it was told
that a pregnant lady should sacrifice her life. On hearing this information Kempe
Gouda’s daughter-in-law namely Lakshmamma cut her head and sacrificed herself to
bring success to her father-in-law. In appreciation of her life sacrifice King
KempeGouda built a temple and put Lakshmamma statue made her as goddess.
Kempe Gouda captured and occupied Sivaganga kingdom in A.D.1550. He created
many choultries and endowments to celebrate festivals. Kempe Gouda promoted
agriculture, industry, trade and commerce. Temples were built. He built many tanks,
promoted irrigation, and enlarged road and transport facilities. Kempe Gouda’s
services and contributions were very much appreciated. He had set up his own mint
and issued his own coins without getting permission from the Vijayanagar king
Ramaraya. Later the Vijayanagar ruler Sadasivaraya objected to this and imprisoned
Kempe Gouda and put him in Anagundi fort. He was released after some time and
came back to his territory. He regained his position and ports, ruled for 52 years, and
died in 1569. His eldest son Gidde Gouda succeeded and ruled from 1570 to1578.
After that Kempe Gouda II came to power in 1578. He built many temples, water
tanks and new towns. He built a mud fort in Magadi and improved trade and
commerce. He was succeded by Magadi Kempe Gouda. In 1638 Randulhakhan the
general of the Adil shahi king of Bijapur captured Banglore from the descendants of
Kempe Gouda.61
Dodda Veerappa Gouda ruled from 1678 to 1705. His son and successor
Mummadi Kempe Virappa Gouda was the last great ruler of the Kempe Gouda clan.
 43
He ruled from 1705-1728. He was defeated by the Maratha ruler Shahji. He defended
himself from the attack of the Nawab of Sira. Though Magadi was his capital city he
also made Nelapattana as an alternative capital for military and political purposes.
Any how Dodda Krishnaraj Wodayar of Mysore defeated Kempe Virappa Gouda in
1728 and put him in prison. With his defeat the kempe Gouda family rule started in
A.D.1418 was brought to an end in A.D.1728. The Magadi territory which belonged
to Kempe Gouda family was merged with Wodayar’s kingdom. Madhaiyan was the
Vokkaliga ruler. He ruled Yelahanka nadu and Kongu country. The rulers of
Yelahanka nadu have been called as Yelahanka rulers. Inscriptions and folk songs
remain as useful sources for the study of Tulu nadu. The rulers of these region
belonged to the Morasu sub division of the Vokkaliga community. Puthur chieftain
Yanamanji troubled and disturbed Ranabaire Gouda. So Rana baira Gouda migrated
and came to down of the Nandhi durga hills. Yelahanka Poliga who was already there
was driven away. He established a kingdom there. Ranabaire Gouda shifted his capital
from puthur to Magadi for safety purpose. Ranabaira Gouda was given Yalahanka
nadu prabhu title.62
The Goudas of Yelahanka nadu were known as Yelahanka Nada prabhus.
They were originally feudatories under Vijayanagar rulers. Later they asserted their
independence. Historians give different theories about the origin of these Goudas.
Their ancestors probably migrated and settled in the Yelahanka nadu a suburb of
Bangalore around 1418 CE. There were many Gouda rulers. Kempe Gouda I, Kempe
Gouda II, Kempe Gouda III or mummudi Kempe Gouda and mummudi
KempeVeerappa Gouda were some of the names of the Gouda rulers. Epigraphical
and architectural sources say that the nadaprabhu ruled the Arkavathi region
comprising the present rural and urban Bangalore and parts of Ramnagar and chick
Ballapur districts. The Yelahanka nada prabhus provided benevolent administration
and contributed more for the promotion of art and architecture.
A few books also have been published on the Elahanka kings and their
achievements. Anil Varghese, a leading archaeologist, had written about the rare
Navanatha sculptures in Ulsoore temple in Yelahanka nadu. George Michell has done
important research about the contribution of the Gouda kings for the development of
the temple architecture. During the reign of the Yelahanka rulers a few new temples
 44
were built in Devanahalli, Kunigal and Bangalore. The Gouda kings built 8 new forts
in places like Ramegiri. One of the important style of the temple architecture of the
Yelahanka nada prabhus is nandhi.63 Temples of Arunachaleshvara and
Bhoganandhishvara are famous at Nandhi site. During the period of the Gouda rulers
two small goddess shrines behind the main temples of Arunachalevara and
Bhoganandhishvara were added on the exterior walls of both the god shrines. There
are interesting relief carvings of the Girija Kalyana or the marriage of Siva and
Parvathi.64
In the Gangadharashvara temple in Sivaganga, many bronze portrait images of
Gouda rulers were inscribed. The famous mandapa in this temple is known as Kempe
Gouda Hazara. The Goudas had contributed a lot for the architectural development in
the temple. One such contributions of the Gouda of Yelahanka is noted for its
architectural style inside the temple.65
Vokkaligas further migrated to Bengal, Delhi, Bhamini rajyam, Kerala,
Andhra, Karnataka Tamilnadu etc. Vokkaligas have settled on the banks and regions
of main Indian rivers namely Indus, Tapti, Gangai, Mahanadhi, Yamuna, Narmadha,
Cauvery, Krishna, Tamiraparani, Palar and Vaigai etc.. They also settled down to
important mountains like Himalayas, Vindhyas, Westernghats, and at the foot of
several small mountains like Nagamalai, Anaimalai, Thirupparangundram, Palani,
Dindigul, Trichy malaikottai, etc. in Tamilnadu. In the independent India Vokkaligas
have been living in Kashmir, Delhi, Punjab, Gujarat, West Bengal, Rajastan,
Maharashtra, Uthirapradesh, Madhyapradesh, Rajastan, Orissa, Bihar, Assam, Andhra
Pradesh, Karnataka, Tamilnadu, Kerala, Goa, Andaman, and Pondicherry. In
Tamilnadu Vokkaligas have been living in Nilgiri, Coimbatore, Erode, Salem,
Thiruppur, Krishnagiri, Dharmapuri, Trichy, Madurai, Dindigul, Theni, Thirunelveli,
Tanjore, Villupuram, Kanchipuram, Chennai and Vellore districts. Vokkaligas have
been living several foreign countries like USA, USSR, UAE, UK, Australia, Canada,
Kattar, Malasiya and Singapore.
 45
END NOTES

1. Ram Ahuja, “Indian Social System, Rawat publications”, New Delhi, reprint
1999, p.16.
2. Singh K.S., People of India, National Series, Indian communities-AtoG,
Vol-IV, Anthropological Survey of India, Oxford University Press, New
Delhi, p.IX.
3. Thirumalaiswami Kovundar and Veerappa Pillai, Kaamugula
Urppavapuranam (in Tamil), Madras Diamond Press, Madras, 1911, pp 20-25.
4. Chandru K.T., Viswa Vokkaligara Directory, Karnataka Rajya Vokkaligara
Directory Trust, Bangalore, 2009, p.13.
5. Nagaraj M.H., Kunchitigara Cultural History, Anikethana prakasana, Tumkur,
2002, pp.35-36.
6. Op.cit, Chandru K.T., p.25.
7. Vidyasagar E.C., Golden Jublee of Karnataka Souvenir, Delhi Vokkaliga
Association, Delhi, p.90.
8. Rangacharya V., Topographical list of inscriptions of the Madras Presidency,
Vol-I, Asian Educational Services, New Delhi, 1985, p.52.
9. Hegade Devana Kottai Inscription No.58 Nilamanga Inscription No.1 Thodda
Garudanahalli inscription Mandya district issued by Kalathala Nadu officer
Baila Marthandan, South Indian Inscription Series, Mysore, 1986, p.123
10. Pillai K.K., “Studies in the History of India with Special Reference to
Tamilnadu”, Jayalakshmi Indological Book House, Mylapore, Chennai, 1979,
p.47.
11. ibid, Nagaraj M.H., p.152.
12. Kanakasabhai V., The Tamils Eighteen Hundred Years Ago, Edition-II, Asian
Educational Services, New Delhi, 1979, p.83.
13. ibid, p.75.
14. Suryanath U Kamath, Okkalutana Mattu Okkaligaru: Itihas Anveshne (in
Kannada) (A Historical Survey of Agriculture and the Vokkaliga Community),
Archana Prakashana, Bangalore, 2006, p.150.
15. Malini Adigo, The Making of Southern Karnataka: Society, Polity and Culture
in the Medieval Period, A.D.400 – 1030, Orient Blackswan, New Delhi, p.173.
 46
16. Op.cit, Nagaraj M.H., p.48.
17. Op.cit, Suryanath U Kamath, p.180.
18. Puttaiah M., Kunchitiga Samaja da Charitha (in Cannada), Edition-I, Akila
Kunchitiga Maha Mandala Anugraha Nilayam, Bangalore, 1973, p.137.
19. ibid, pp.2&3.
20. Mysore State Gazetteer, Mandya District, Vol-II, Government Press
Bangalore, 1967, p.308.
21. Paul Hockings (Edi), Ancient Hindu Badaga Social History 1550-1975, Vikas
Publishing House Private Ltd, New Delhi, 1980, p.17.
22. Op.cit, Suryanath U. Kamath, p.200.
23. Op.cit. Nagaraj M.G, p.152.
24. Sakthi Monthly Journal, February, 1954, pp.19-22.
25. Baliga B.S., Madras District Gazetteer, Madurai district¸ Government Press
Madras, 1960.
26. Op.cit, Puttaiah p.251.
27. Hultsch E., South Indian Inscriptions, Vol-II, Part-II, Madras, 1892, pp.91-92.
28. Op.cit, V.Rangacharya, Vol-I, p.30.
29. Director General Archeological Survey Mysore, South Indian Inscriptions,
Vol-IX, Part-I, Miscellaneous Inscription in Kannada, Mysore, 1986, p.57.
30. Saletore B.A., Ancient Karnataka: History of Tuluva, Vol-I, Oriental Book
Agency, Pune, 1936, p.220.
31. Birendra Kumar Singh, The Early Chalukyas of Vatapi: Cirea A.D.500-757,
Eastern Book Liners, Delhi, 1991, p.500.
32. Sheik Ali B., A History of the Western Gangas: Comprehensive History of
Karnataka, Vol-I, University of Mysore, Mysore, 1976, p. 206.
33. ibid, B. Sheik Ali, p.206.
34. ibid, B. Sheik Ali, p.45.
35. Krishna Rao N.V., Vokkaliga Silver jubilee Souvenir, New Delhi, p p.50-51.
36. Op.cit, Chandru K.T., p.35.
37. Pandukumar, B., 1600 Varshagala Vokkaligara Ithihaasa: A Comprehensive
History of Vokkaligas (Kannada)”, Veedhaavathi Prakaashana, Bangalore,
2007, pp.126.
 47
38. ibid, p.180
39. Op.cit, Suryanath U. Kamath, p.72.
40. Ramachandran Chettiar K.M., History of Kongu Country, Perur Pulavar
Publications, Coimbatore, 2004, p.12.
41. ibid, p.16.
42. Op.cit, Nagaraj M.G, p.153.
43. Op.cit, Suryanath U. Kamath, p.137.
44. Mahalingam T.V., Administration and Social Life under Vijayanagar,
University of Madras, 1940, p.168-170.
45. Rangacharya V., A Topographical List of the Inscriptions of the Madras
Presidency, Vol-IV, Asian Educational Services, New Delhi 1985, p.535.
46. Hayavadhana Rao C., Indian Caste System A Study, Asian Educational
Services, New Delhi, 2003, p.76.
47. Soundarapandiyan S., Tamilnadu Government Oriental Manuscript, No. 76,
Idangai Valangai Varalaru, Government of Tamil Nadu, 1995, pp.11-13.
48. Subodh Kapoor, The Indian Encyclopaedia, Cosmo publications, Vol-V, New
Delhi 2002, p.1282.
49. Pillai K.K., “Studies in the History of India with Special Reference to
Tamilnadu”, Jayalakshmi Indological Book House, Mylapore, Chennai, 1979,
pp.342-343.
50. Director General Archeological Survey Mysore, South Indian Inscriptions,
Vol-IX, Part-I, 1986, NO.44.ar no. 67 of 1904, Government Press, Mysore,
1986, p.25.
51. Rajaram K., History of Thirumalai Nayak, Ennes Publications, Madurai, 1982,
p.84.
52. Nadana Kasinathan, Tamilnadu Copper Plate, Vol-II, Thirumalai Nayakar
Copper Plate Archeological Survey of India, Tamilnadu Government, 1994,
pp.70-72.
53. ibid, pp.73-75.
54. ibid, pp.73-75.
55. Krishnamurthy S, and Meyyappan, Tamilnadu Copper Plates, Edi-I, Vol-II,
Tamil Research Centre, Chithamparam, 2002, p.73.
 48
56. ibid, K.K.Pillai, Caste in Tamilnadu, p.43.
57. Hayavadana Rao C., Indian Caste System - A Study, Asian Educational
Services, New Delhi, 2003, pp.73-74.
58. Op.cit, Pillai K.K., Studies in the History of India with Special Reference to
Tamilnadu, p.342.
59. ibid, pp.142&198.
60. Op.cit, Subodh Kapoor, Vol-V, p.1282.
61. Ramesan, T., History and Culture of Karnataka-Okkaligas Since the time of
Kempe Gouda, University of Bangalore, p.288.
62. Anila Verghese Anna, L. Dalla piccolo (Edi), South India under Vijayanagar
Art and Architecture, Oxford University Press, New Delhi, 2011, pp.230-235.
63. Pillai K.K., Social and Cultural History of Tamils, University of Madras,
1975, p.93.
64. Op.cit, Nagaraj M.G., p.153.
65. Op.cit, Anila Verghese Anna L. Dalla piccolo (Edi), pp.230-235.