Mannadiar

Mannadiar (or Mannadiyar) kshathriya Nair caste Palakkad region of Kerala. A majority of Mannadiars are land owners, agriculture being their traditional occupation, ranging from farmers to large feudal landlords (jenmis). They had relocated from Tamil Nadu and had been given land by the then king of Palakkad. Also, some of them are engaged in retail and wholesale trading businesses in Palakkad. They trace their origin from the Kongu Vellalars who were moved to the Chera country when the Chera prince married a princess of the Chola Dynasty. The house (tharavad) of Mannadiars is called "Mannattu" like Illams for Namboothiris.

Etymology

Mannadiar is an honorific title possessed by ancient landlords. The word is rooted from ''Mun'' or ''Maṇṇú'' (earth) and ''Nēṭiyavar'' or ' (lords, Jenmi or earners) clubbed to form Mannadiars."Census of India, 1961, Volume 7"
P. 20 The word Mannadiar was originally derived from mannudaiyar means
landowner(man means soil and udaiyar means owner in Tamil).
They are said to be the rulers of Pandya kingdom and when they were defeated by their numerous enemies they went on hiding in the Palani hills and Annamalai hills parts of western ghats. Some descended to the plains in the Palghat region. Since they lost their lands and lived in high lands in hiding they identified themselves as landowners(once). There are still places named like mannavanur, Pandian karadu, Rajakadu, Raja kumari in different parts of western ghats adjoining the Pandya kingdom.

Mannadiar was a title used to be awarded to the eldest member of each family by the ruling head. The title holders were entitled to certain privileges. When the practice of awarding the title became a story of the past, even the younger members began to use the surname ''Mannadiar'', by time."Census of India, 1961, Volume 7"
P. 21 ”Mannadiyar is a title, which the Angarath and Vadaseri families of Kerala have,” says Raju. William Logan, in his Malabar Manual, says that the Mannadiyars were a caste of Vellalars from Kangeyam, in Coimbatore province, who had settled in Palakkad. Mandradi is a title held by many Kongu Vellala families, says Raju. Mandradi became Mannadi in Malayalam, just as the Tamil nandri (thank you) becomes nanni in Malayalam.” who the Mannadiyars trace their origins:”One story that repeats in literature and copper plates is that of the marriage of a Chola princess into the Chera royal family, and the subsequent movement of 8,000 Kongu Vellalas to Chera Nadu...According to Mezhi Vilakkam, the Vellalas had landed rights (kani urimai) in Kochi, Kollam, Kozhikode and Palakkad. Kongu Vellalas came to Palakkad from Kangeyam, Karur, Kaadiyur, Sanguppalayam (corruption of Sankarandampalayam) and Pazhaiayakottai...C.M. Ramachandra Chettiar, the first to record the history of the Kongu region, wrote of a Kongu-Chera war about 1,000 years ago. When the Kongu king died in battle, some of the Kongu generals stayed back in Chera Nadu.” from as evidenced by epigraphy, literature and shared customs.:”Mannadiyars were disciples of the Melmatam in Perur, to which many Kongu Vellalas owe allegiance...Raju found many Tamil palm leaf manuscripts in the possession of Vadaseri Mannadiyars. In Vannaamadai, even in Malayalam manuscripts, names of Vellala migrants were in Tamil. Mannadiyar families in Mathur, Palakkad district, were familiar with Kamba Ramayanam. Pavakoothu, based on the epic, is a 14-day festival in the Chunanghi Bhagavati temple in Nallepilly...Both Palakkad and Kongu Nadu have villages with the same name - Ayilur, Velladhi and Alathur, to name a few. In most other cases, there are only slight variations between the Kongu and Kerala names - Neelamperur in Kongu Nadu and Nilambur in Kerala, points out Raju...He points to L.A. Anantakrishna Iyer’s observation in his book, Cochin - Tribes and Castes that Menons are connected with the Vellalas. Interestingly, many of the Mannadiyars are Menons.”

History

According to epigraphical and literary evidence there was marriage of a Chola princess into the Chera royal family, and the subsequent movement of 8,000 Kongu Vellalars to Chera Nadu. Recorded in the Mezhi Vilakkam are the landed rights of Vellalas in Kochi, Kollam, Kozhikode and Palakkad. C. M. Ramachandra Chettiar wrote of a Kongu-Chera war about 1,000 years ago after which Kongu generals stayed back in Chera Nadu.now they are part of nair caste

It is believed the Mannadiyars were descendants of these Kongu Vellalars.:”Mannadiyar is a title, which the Angarath and Vadaseri families of Kerala have,” says Raju. William Logan, in his Malabar Manual, says that the Mannadiyars were a caste of Vellalars from Kangeyam, in Coimbatore province, who had settled in Palakkad. Mandradi is a title held by many Kongu Vellala families, says Raju. Mandradi became Mannadi in Malayalam, just as the Tamil nandri (thank you) becomes nanni in Malayalam.” Mannadiyars and Kongu Vellalars were both disciples of the Melmatam in Perur. The Tamil palm leaf manuscripts in the possession of Mannadiyars, traditions like the Kamba Ramayana, and similar village names between Kongu Nadu and Palakkad etc. further support this theory.

Religion

Mannadiars identify as belonging to Kshatriya varna and majority of them are Vaishnavites "Kerala District Gazetteers: Palghat"
P. 162 and Saivites, where as lord Devendran vajra the rain god basically they are former and lord Murugan (or ''Karthikeya''), Durga (Parashakti) and Ayyappa are also worshiped.

The serpent is also worshipped by Mannadiar families (mostly in Valluvanad areas) as a guardian of the clan. The worship of snakes, a Dravidian custom, is so prevalent in the area that one anthropologist notes: "In no part of the world is snake worship more general than in Kerala." Serpent groves (Pāmpin Kāvú) were found in the southwestern corner of Many of the Mannadiar Tharavad compound and Sarpa Pooja will be performed once a year by the family members.

Traditions and customs

Marriage customs

Mannadiars’ marriage process is almost similar to nairs marriage events and procedures. The process starts with ''Nishchayatartham'' (''Ashtamangalyam''), the engagement ceremony hosted at Bride’s home. The Kaniyan (the traditional astrologer) or the head of family members writes the "Lagna Patrika" specifying the date, time and venue of marriage and this serves as a sort of commitment for both the families. ''Thamboola Prasna'' - astrological prediction based on Beetle leaves and Deepam (oil lamp) - will be conducted as a ritual and results of the "Prasna" will be interpreted to all relatives assembled there.(This is to take remedial measures and precautions for hurdles foreseen in the future married life, if any). The language used on this occasion is a mixture of Tamil and Malayalam and there is also a reference in it about Cholamandala Perumal (Chola King). Other customs connected to this function are ''Jatakam Koottikettal'' tying the horoscopes of bride & groom together symbolically for the fixation of marriage and ''Pon veykkal'' (presenting Gold ornament to bride) by Groom's relatives (normally sister of groom) followed by feast. The Groom's family also sends to the bride cosmetics, dresses, a mirror and a basket filled with sweetmeats and fruits on this occasion.

Marriage is normally called ''Paanigrahanam'' and it is a simple function nowadays (earlier marriage was eventful for four days and groom used to travel to bride's house on an elephant, today the function is reduced to a day). The marriage ceremony commences with the groom arriving at Brides residence (or Kalyana Mandapa). The groom's aid will hold umbrella till they reach bride's house irrespective of the weather (''Kudapidikkal'') and ''Nadhaswaram'', treated as sacred music will be accompanied. The groom will be received by a group of girls with tray of flowers, fruits, sweets and oil lamps (''Thalappoli''). In readiness for the arrival of the groom and his family, the bride's family keeps 'Chandan' (sandalwood paste), 'Kumkum' (vermilion), rose water, sugar candy, garlands and a platter for the 'Aarthi' (traditional welcoming ritual). Bride's younger brother will clean the groom's feet while receiving him to the mandapam (''Kaalu kazhukal'') and in return he will be rewarded with 'Kacha' (Dress) and Money. ''Kacha Samarppanam'' (giving clothes) will also be performed by groom to the relatives (normally eldest members) of both bride and groom and takes blessings from them. Once the procession reaches the marriage venue 'Aarthi' is performed and a coconut is broken to ward off evil.

The marriage ceremony proceeds with priests chanting mantras and ''Thalikettu'' at the Muhurtham specified in lagna patrika — tying the Thali chain in the bride's neck and exchange of garland (''Maala Mattal'') each other thrice. In the shastras, the exchange of garlands symbolizes their unification, as one soul in two bodies. It is inward acceptance by each of the very fragrance in the other. This is followed by ''Paanigrahanam'' (accepting the bride by taking holy vows), ''Kanya Dhanam'' (by keeping the hand of the bride into grooms’ hand by bride's Uncle or father) and ''Agni Pradakshinam'' (after holding the hands mutually by a knot of their small fingers, groom and bride together move around the "Vivaha-homa agni", the sacred fire). After the rituals and Sadhya (Feast) and before ''Griha Pravesham'', there will be ''Sakunam Kanikkal'' (showing Good Omen — normally the sight of a lady holding a pot with full of water in it or a five wicked lamp) to both bride and groom and ''Mangala Aarthi'' is taken. Aaarthi is taken many times during the ceremony. Reception (Introducing couples for friends, relatives and neighbors ) will also be conducted on the eve of Marriage.

"Kaikottikkali'", an important art form used to be performed in bride's house (previous night of the marriage) and groom's residence (on the day of marriage after receiving bride & groom ) in olden days. Elite class used to conduct Kathakali too. ''Palum Pazhavum'' ( feeding sweet milk and cut banana after marriage) and ''Kavukeral'' ( visiting their respective Paradevatha temples after 7 days of marriage) are other customs related to marriage. Normally on the day of marriage thali will be beaded in a yellow thread (''ManjaCharadu''), the same will be changed to a golden chain on the next day (or within 3 days), which is also been celebrated inviting close friends and relatives.

The caste passed through a gradual change, in about 120 to 150 years, in Malappuram (but not in Palakkad) from Patriliny to Matrliny system, but not completely. Some Mannadaiar Women in Malappuram had husbands from Namboothiri Brahmins and men have married Kiriyathil nair women.{{cite book , author1=Mysore Narasimhachar Srinivas, date=1995, title=Social Change in Modern India , url=https://books.google.com/books?id=ZrJB-MsbWvoC&pg=PA18, location=New Delhi, publisher=Orient Longman Private Limited , page=18, isbn=812500422X: "Thus the two patrilineal Tamil trading castes, the Tarakans (of Angadipuram) and Mannadiyārs (of Pālghāt tāluk), gradually changed, in about 120 to 150 years, from patriliny to matriliny. Tarakan women had husbands from Nambūdri Brahmin or Samanthan families while Tarakan men married Kiriyam Nāir women. Some Tarakan women had connubial relations with men of the royal Vellāttiri lineage, and this was a source of wealth for the lucky Tarakan lineages.”

See also

* Tharakan (Hindu caste)

References

Social groups of Kerala
Indian castes