Thursday, August 6, 2009

SRI KRISHNA DEVARAYA:VIJAYANAGARA EMPIRE


Krishnadevaraya
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Tuluva Krishna Deva Raya
King of Vijayanagara Empire

Reign
July 26, 1509 - 1529
Tulu
ಶ್ರೀ ಕೃಷ್ಣದೇವರಾಯ
Kannada
ಶ್ರೀ ಕೃಷ್ಣದೇವರಾಯ
Telugu
శ్రీ కృష్ణదేవరాయ
Titles
Mooru Rayaraganda, Andhra Bhoja ,Kannada Rajya Rama Ramana, Malla Rayer
Birthplace
Hampi, Karnataka
Died
1529
Predecessor
Viranarasimha Raya
Successor
Achyuta Deva Raya
Consort
Chinnambike, Thirumalambike
Dynasty
Tuluva Dynasty
Father
Narasa Nayaka
Mother
Nagala Devi
Vijayanagara Empire
Sangama Dynasty
Harihara Raya I
1336-1356
Bukka Raya I
1356-1377
Harihara Raya II
1377-1404
Virupaksha Raya
1404-1405
Bukka Raya II
1405-1406
Deva Raya I
1406-1422
Ramachandra Raya
1422
Vira Vijaya Bukka Raya
1422-1424
Deva Raya II
1424-1446
Mallikarjuna Raya
1446-1465
Virupaksha Raya II
1465-1485
Praudha Raya
1485
Saluva Dynasty
Saluva Narasimha Deva Raya
1485-1491
Thimma Bhupala
1491
Narasimha Raya II
1491-1505
Tuluva Dynasty
Tuluva Narasa Nayaka
1491-1503
Viranarasimha Raya
1503-1509
Krishna Deva Raya
1509-1529
Achyuta Deva Raya
1529-1542
Sadashiva Raya
1542-1570
Aravidu Dynasty
Aliya Rama Raya
1542-1565
Tirumala Deva Raya
1565-1572
Sriranga I
1572-1586
Venkata II
1586-1614
Sriranga II
1614-1614
Ramadeva
1617-1632
Venkata III
1632-1642
Sriranga III
1642-1646

Recently excavated Vishnu temple, Hampi
Tuluva Sri Krishna Deva Raya (Tulu: ತುಳುವ ಶ್ರೀ ಕೃಷ್ಣದೇವರಾಯ, Kannada: ಶ್ರೀ ಕೃಷ್ಣದೇವರಾಯ, Telugu: శ్రీకృష్ణదేవరాయ)a.k.a.Krishna Raya (1509-1529 CE) was the famed Emperor of Vijayanagara empire. Presiding over the empire at its zenith, he is regarded as an icon by all Dravidians and especially the Tuluvas, Kannadigas and Telugus., one of the great emperors of India. Emperor Krishna Deva Raya also earned the titles Kannada Rajya Rama Ramana (ಕನ್ನಡರಾಜ್ಯರಮಾರಮಣ), Mooru Rayara Ganda (ಮೂರುರಾಯರಗಂಡ) (meaning King of three kings) and Andhra Bhoja (ఆంధ్రభోజ). Much of our information about his reign comes from the accounts of Portuguese travelers Domingo Paes and Fernao Nuniz. Krishna Deva Raya was assisted in administration by the very able prime minister Timmarusu, who was revered by the king as a father figure and was responsible for his corronation. Krishna Deva Raya was the son of Nagala Devi and Tuluva Narasa Nayaka[1] an army commander under Saluva Narasimha Deva Raya, who later took control of the reign of the empire to prevent it from disintegration. The king's coronation took place on the birthday of Lord Krishna and his earliest inscription is from July 26, 1509 CE. He built a beautiful suburb near Vijayanagara called Nagalapura in memory of his mother.
Contents[hide]
1 Personality
2 Military Campaigns and Foreign Relations
2.1 Success in Deccan
2.2 War with Feudatories
2.3 War with Kalinga
2.4 Final conflict
3 Internal Affairs
4 Art and Literature
4.1 Kannada Literature
4.2 Tamil Literature
4.3 Sanskrit Literature
4.4 Telugu Literature
4.5 Amuktamalyada
5 Religion and Culture
6 References
7 Notes
8 External links
//

[edit] Personality
Most of the information about Krishna Deva Raya is obtained from inscriptions and from the accounts of foreign travellers. [2]. The king was of medium height, had a cheerful disposition, and was known to be respectful to foreign visitors, ruthless in maintaining the law, and prone to fits of anger. He maintained himself to a high level of physical fitness through daily exercises. Travelogues indicate that king was not only an able administrator, but also an excellent army general, leading from the front in battle and even attending to the wounded.

[edit] Military Campaigns and Foreign Relations
The rule of Krishna Deva Raya was a glorious chapter in Vijayanagar history when its armies were successful everywhere. It was a golden age. On occasions, the king was known to change battle plans abruptly and turn a losing battle into victory. The first decade of his rule was one of long sieges, bloody conquests and victories. His main enemies were the Gajapatis of Orissa who had been at constant conflict since the rule of Saluva Narasimha Deva Raya, The Bahamani Sultans, though divided into five small kingdoms were still a constant threat, the Portuguese were a rising maritime power and hence controlled much of the sea trade. The feudatory chiefs of Ummatur, Reddys of Kondavidu and Velamas of Bhuvanagiri had time and again rebelled against Vijayanagar authority.

[edit] Success in Deccan
The annual affair of the raid and plunder of Vijayanagar towns and villages by the Deccan sultans came to an end during the Raya's rule. In 1509. Krishnadevaraya's armies clashed with the Sultan of Bijapur at Diwani and the sultan Mahmud was severely injured and defeated. Yusuf Adil Khan was killed and Kovilkonda was annexed. Taking advantage of the victory and disunity of the Bahamani Sultans, the Raya invaded Bidar, Gulbarga and Bijapur and earned the title "establisher of the Yavana kingdom" when he released Sultan Mahmud and made him de-facto ruler.

[edit] War with Feudatories
He subdued local rulers, Reddys of Kondavidu and Velamas of Bhuvanagiri, and seized lands up to the Krishna river. Ganga Raja, the Ummatur chief fought Krishna Deva Raya on the banks of the Kaveri and was defeated. The chief later drowned in the Kaveri in 1512. The region was made a part of the Srirangapatna province. In 1516-1517, he pushed beyond the Godavari river.

[edit] War with Kalinga
He defeated the Gajapatis of Orissa who were in occupation of northern Andhra in five campaigns. The success at Ummatur provided the necessary impetus to carry his campaign into to Telangana region which was in control of Gajapati Prathapa Rudra. The Vijayanagar army laid siege to Udayagiri fort in 1512. The campaign lasted for a year before the Gajapati army was routed. Krishna Deva Raya offered prayers at Tirupati thereafter along with his wives Tirumala Devi and Chinna Devi. His kulaguru Vyasatirtha wrote many songs in praise of the King after this victory. The Gajapati army was then met at Kondavidu where after a siege of a few months, Krishna Deva Raya along with Saluva Timmarasa inflicted another defeat on Prathapa Rudra. Saluva Timmarasa took over as governor of Kondavidu thereafter. The Vijayanagar army then accosted the Gajapati army at Kondapalli area and laid another siege. This was the final defeat for the Gajapathi king who offered his daughter Jaganmohini in marriage to Krishna Deva Raya. She became his third queen.
He established friendly relations with the Portuguese, who set up the Portuguese Dominion of India in Goa in 1510. The Emperor obtained guns and Arabian horses from the Portuguese merchants. He also utilized Portuguese expertise in improving water supply to Vijayanagara City.

[edit] Final conflict
The complicated alliances of the empire and the five Deccan sultanates meant that he was continually at war; in one of these campaigns, he defeated Golconda and captured its commander Madurul-Mulk, crushed Bijapur and its sultan Ismail Adil Shah and restored Bahmani sultanate to Muhammad Shah.
The highlight of his conquests occurred on May 19, 1520 where he secured the fortress of Raichur from Ismail Adil Shah of Bijapur after a difficult siege during which 16,000 Vijaynagar soldiers were killed. The exploits of the chief military commander, Pemmasani Ramalinga Nayudu, during the battle of Raichur were suitably rewarded by the grateful emperor. During the campaign against Raichur, it is said that 703,000 foot soldiers, 32,600 cavalry and 551 elephants were used (See The battle of Raichur). Finally, in his last battle, he razed to the ground the fortress of Gulburga, the early capital of the Bahmani sultanate. His empire extended over the whole of South India.
In 1524 he made his son Tirumalai Raya the Yuvaraja though the crown prince did not survive for long. He was poisoned to death. Suspecting the involvement of Saluva Timmarasa, Krishna Deva Raya had his trusted commander and adviser blinded.

[edit] Internal Affairs
Paes summarises the king's attitude to matters of law and order by the sentence, "The king maintains the law by killing." Offences against property (designed to maintain stability) and for murder ranged from cutting of a foot and hand for theft and beheading for murder (except for those occurring as a result of duel). Paes could not estimate the size of Vijaynagar as his view was obscured by the hills but estimated the city to be at least as large as Rome. Furthermore, he considered Vijaynagar to be "the best provided city in the world" with a population of not less than a half a million.
The empire was divided into a number of provinces often under members of the royal family and into further subdivisions. The official languages of the court were Kannada and Telugu .
Sewe I remarks that Krishna Deva Raya was not only a monarch de-jure, but he was also a de-facto sovereign with extensive powers and strong personal influence. With the active cooperation of Saluva Thimmarasa he administered the Kingdom well, maintained peace in the land and increased the prosperity of the people.
The administration of the empire was carried on along the lines indicated in his Amuktamalyada. He was the opinion that the King should always rule with an eye towards Dharma. His concern for the welfare of the people is amply proved by his extensive annual tours all over the empire, during which he studied everything personally and tried to redress the grievances of the people and to punish the evil doers.
The Portuguese Chronicler Domingo Paes praises Krishna Deva Raya as, “the most feared and perfect King… a great ruler and a man of much justice”. Though a follower of Vaishnavism he showed respect all sects and petty religious prejudices never influenced him either in granting gifts or in his choice of companions and officers. According to Barbosa, “The King allows such freedom that every man may come and go live according to his own creed, without suffering any annoyance”.

[edit] Art and Literature

Vitthala temple with musical pillars, Hoysala style multigonal base Hampi
The rule of Krishna Deva Raya was an age of prolific literature in many languages, although it is also known as a golden age of Telugu literature. Many Telugu, Sanskrit, Kannada and Tamil poets enjoyed the patronage of the emperor. Emperor Krishna Deva Raya was fluent in many languages including his mother tongue Tulu[3].

[edit] Kannada Literature
He patronised Kannada poets Mallanarya who wrote Veera-saivamrita, Bhava-chinta-ratna and Satyendra Chola-kathe, Chatu Vittal-anatha who wrote Bhaga-vatha, Timmanna Kavi who wrote a eulogy of his king in Krishna Raya Bharata[4][5]. Vyasatirtha, the great saint from Mysore belonging to the Madhwa order of Udupi was his Rajguru who wrote many songs in praise of his devoted king[6]. Krishna Deva Rayana Dinachari in Kannada is a recently discovered work[7]. The record highlights the contemporary society during Krishna Deva Raya's time in his personal diary. However it is not yet clear if the record was written by the king himself.

[edit] Tamil Literature
Krishna Deva Raya patronised Tamil poet Haridasa [8].

[edit] Sanskrit Literature
In Sanskrit, Vyasatirtha wrote Bhedo-jjivana, Tat-parya-chandrika, Nyaya-mrita (a work directed against Advaita philosophy) and Tarka-tandava. Krishna Deva Raya himself an accomplished scholar wrote Madalasa Charita, Satyavadu Parinaya and Rasamanjari and Jambavati Kalyana[9][10][11].

[edit] Telugu Literature
Krishna Deva Rayalu’s ("Desa bhashalandu telugu Lessa") reign was the golden age of Telugu literature. Eight poets known as Astadiggajalu (eight elephants in the eight cardinal points such as North, South etc.) were part of his court (known as Bhuvana-vijayamu). According to the Vaishnavite religion there are eight elephants in eight corners in space and hold the earth in its place. Similarly these eight poets were the eight pillars of his literary assembly. Who constituted Ashtadiggajas is not certain. But, it is popularly believed to include these : Allasani Peddana, Nandi Thimmana, Madayyagari Mallana, Dhurjati, Ayyala-raju Rama-Bhadrudu, Pingali Surana, Rama-raj-bhushanudu and Tenali Rama Krishna.
Among these eight poets Allasani Peddana is considered to be the greatest and is given the title of Andhra Kavita Pitamaha (the father of Telugu poetry). Manu-charitramu is his popular prabhanda work. Nandi Timmana wrote Pari-jata-apaharan-amu. Madayya-gari Mallana wrote Raja-sekhara Charitramu. Dhurjati wrote Kalahasti Mahatyamu and Ayyal-raju Rama-bhadrudu wrote Rama-abhyuday-amu. Pingali Surana wrote the still remarkable Raghava-pandaveey-amu, a dual work with double meaning built into the text, describing both the Ramayana and the Mahabharata. Battumurty alias Rama-raja-bhushanudu wrote Kavya-lankara-sangrahamu, Vasu-charitramu, and Haris-chandrana-lopakhyanamu. Among these works the last one is a dual work which tells simultaneously the story of King Harishchandra and Nala and Damayanti. Tenali Ramakrishna first wrote Udbhataradhya Charitramu, a Shaivite work and later wrote Vaishnava devotional texts Pandu-ranga Mahatmyamu, and Ghati-kachala Mahatmyamu. The period of the Empire is known as “Prabandha Period,” because of the quality of the prabandha literature produced during this time. Tenali Rama remains one of the most popular folk figures in India today, a quick-witted courtier ready even to outwit the all-powerful emperor.

[edit] Amuktamalyada
Sri Krishna Deva Raya wrote the Amuktamalyada in Telugu, in which he beautifully describes the pangs of separation suffered by Andal (one of the twelve bhakti era alwars) for her lover Lord Vishnu. He describes Andal’s physical beauty in thirty verses; using descriptions of the spring and the monsoon as metaphors. As elsewhere in Indian poetry - see Sringara - the sensual pleasure of union extends beyond the physical level and becomes a path to, and a metaphor for, spirituality and ultimate union with the divine.
One of the main characters is Periyalwar, the father of Andal. Lord Vishnu commands Periyalwar to teach a king of the Pandya dynasty the path of knowledge to moksha. Amuktamalyada is also known by the name Vishnu-chitteeyam, a reference to Vishnu-chittudu, the telugu name of Periyalwar. Several other short stories are included in Amuktamalyada in the course of the main story of Godadevi, the telugu name of Andal, which is used throghout the tome. Krishna Rayalu was also well-versed in Sanskrit, Tamil and Kannada. Jambavati Kalyanamu is his Sanskrit work. [12][13]. He strived for the welfare and the upliftment of Telugu people.

[edit] Religion and Culture
Krishna Deva Raya respected all sects of Hinduism, although he personally leaned in favour of Sri Vaishnavism. [14][15], as evident in his literary tomes, and lavished on the Tirumala Venkateswara Temple numerous objects of priceless value, ranging from diamond studded crowns to golden swords. Additionally, he is known to have commissioned the making of statutes of himself and his two wives at the temple complex. Krishna Deva Raya, was formally, initiated into the Sri Vaishnava Sampradaya, by Panchamatha Bhanjanam Tathacharya, the Rajaguru, of those times.Article by U Vaidyanathan He also, equally, patronised Vyasatirtha, and other vedanta scholars of that time.[16] He patronised poets and scholars in Kannada, Telugu, Tamil and Sanskrit.

[edit] References
Smith, Vincent, Oxford History of India, Fourth Edition, pgs. 306-307, and 312-313.
Dr. Suryanath U. Kamat, Concise history of Karnataka, 2001, MCC, Bangalore (Reprinted 2002).
Prof K.A. Nilakanta Sastri, History of South India, From Prehistoric times to fall of Vijayanagar, 1955, OUP, New Delhi (Reprinted 2002)

[edit] Notes
^ Prof K.A.N. Sastri, History of South India, From Prehistoric times to fall of Vijayanagar, 1955, pp 250,258
^ Portuguese travellers Domingo Paes visited Vijayanagar when The Raya was about 30-35 years old and already a highly respected king. Nuniz has also left many records. Prof K.A.N. Sastri, History of South India, From Prehistoric times to fall of Vijayanagar, 1955. pp 251
^ http://www.hindu.com/thehindu/fr/2005/12/30/stories/2005123002710600.htm
^ Dr. S.U. Kamat, Concise history of Karnataka, pp 157-189
^ Prof K.A.N. Sastri, History of South India pp 355-366
^ Krishna Deva Raya considered the saint his Kula-devata and highly honored him. A Concise History of Karnataka pp 178, Dr. S.U. Kamath, [1] Haridasas of Karnataka, Madhusudana Rao CR, History of South India, pp 324, Prof. K.A.N. Sastri
^ A Concise History of Karnataka, Dr. S.U. Kamath, pp 157
^ Dr. S.U. Kamat, Concise history of Karnataka, pp 157-189, History of South India, pp 331-354, Prof. K.A.N. Sastri
^ Dr. S.U. Kamat, Concise history of Karnataka, pg.157-189
^ Prof K.A.N. Sastri, History of South India pg.239-280
^ Prof K.A.N. Sastri, History of South India pg.309-330
^ Amukutamalyada 1-13,15
^ Velcheru Narayana Rao, Coconut and Honey: Sanskrit and Telugu in Medieval Andhra Social Scientist, Vol. 23, No. 10/12. (Oct. - Dec., 1995), pp. 24-40. [2]
^ The Vaishnava influence, Vasudevan, Kamala [3]
^ Srivaisnavas and the Royal Rama Cult at Vijayanagara, Rao, Ajay K [4]
^ Haridasas of Karnataka, Narahari S. Pujar, Shrisha Rao and H.P.Raghunandan [5]

[edit] External links
WebPage by Dr. Jyothsna Kamat
The Golden Era of Telugu Literature from the Vepachedu Educational Foundation
(Krishnadevaraya's complex at Tirupati)
Statutes of Krishnadevaraya and his wives at Tirupati.
http://www.vijayanagaracoins.com/htm/krishna.htm (gold coins during his reign.)
Hampi - History and Tourism
A Forgotten Empire (Vijayanagar): a contribution to the history of India (Translation of the "Chronica dos reis de Bisnaga" written by Domingos Paes and Fernão Nunes about 1520 and 1535, respectively, with a historical introduction by Robert Sewell).available freely at Project Gutenberg
[6]
[7]
[8]
[9]
Preceded byViranarasimha Raya
Vijayanagara empire1509 –1529
Succeeded byAchyuta Deva Raya
Retrieved from "http://en.wikipedia.org/wiki/Krishnadevaraya"
Categories: Vijayanagara Empire Indian monarchs Tuluva People from Karnataka History of Karnataka 1529 deaths
Hidden categories: Articles containing Kannada language text Articles containing Telugu language text
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KATTA BRAMHANA NAIKER:FIRST REBELLION FREEDOM FIGHTER



Veerapandiya Kattabomman (Tamil: வீரபாண்டிய கட்டபொம்மன்) also known as Katta Bomman was an 18th century Indian Palaiyakkarar chieftain from Panchalankurichi and who was one of the earliest to oppose the British rule. He waged a war with the British six decades before Indian War of Independence which occurred in 1857 in Northern parts of India. After a bloody war with the British he was captured by British and hanged in 1799 CE. His fort was destroyed and his wealth looted by the British army. Today Panchalankurichi is a historically important place in the present day Thoothukudi district of Tamil Nadu state, India.
Contents[hide]
1 Early life
2 Ancestors
3 Panchalankurichi
4 Role of Palayakkarars
5 Origins of Dispute
6 Events
7 War
8 Capture and Sentence
9 Aftermath
10 Legend and folklore
11 Honor and Monuments
12 Movie
13 Further Sources
//

[edit] Early life
Veerapandiya Kattabomman was born to Jagaveera Kattabomman and Arumugathammal on January 4, 1760. He had two younger brothers Dalavai Kumarasami and Duraisingam. Veerapandiyan was fondly called ‘Karuthaiah’ (the black prince), and Dalavai Kumarasami, ‘Sevathaiah’ (the white prince). Duraisingam, a good orator, was nicknamed ‘Oomaidurai’ meaning the Mute Prince.

[edit] Ancestors
Azhagiya Veerapandiapuram (Otta-pidaram of today) was ruled by Jagaveera Pandiyan. He had a minister Bommu, also a brave warrior, after the god Sastha Ayyappan Swamy to describe his strength and fighting qualities which over a period of time, became Kattabomman in Tamil. Katta-bomman ascended the throne after Jagaveera Pandiyan, who had no issue, as Adi Kattabomman, the first of the clan of Katta-bomman.

[edit] Panchalankurichi
Legend has it that during a hunting trip into the forests of Salikulam (close to Azhagiya Pandiyapuram) one of the Kattabommans watched the spectacle of a hare chasing seven hounds. Kattabomman was amazed at this miracle. Believing that the land possessed great powers that could instil courage in people, he built his fort there and named it Panchalankurichi.
On February 2, 1790, Veerapandiyan, 30, became the king of Panchalankurichi as Veera Pandia Kattabomman supposed to be the 47th ruler of the region and the 5th ruler from the Kattabomman clan and a Palya-karrar (or Polygar) of the Madurai Nayak kingdom.

[edit] Role of Palayakkarars
After the collapse of the Vijayanagara Empire in the mid-16th century, their governors of Tamil Nadu, declared independence and established independent kingdoms. The old Pandiya country came to be governed by Naicker rulers in Madurai, who in turn divided their territories into 72 Palayams. These 72 Palayams were franchised to a Palayakarrar (Tamil word) or Polygar or Poligar (a British Term), who had to administer their territories, collect taxes, run the local judiciary, and maintain a battalion of troops for the Naicker rulers. Their function was a mixture of military governance and civil administration.
The regional/local chieftains and rulers who were earlier subordinates to the Madurai Kings became Polygars (or Palaya-karrar).

[edit] Origins of Dispute
The Nayak rule in Madurai which controlled the entire West Tamil Nadu after two centuries came to an abrupt end in 1736 when Chanda Sahib of Arcot seized the Madurai throne from the last queen of Madurai in an act of treason. Chanda Sahib was later killed after the Carnatic Wars and the territory came under the Nawab of Arcot. The Palaya-karrars of the old Madurai country refused to recognize the new Muslim rulers driving the Nawab of Arcot to bankruptcy, who also indulged in lavishes like building palaces before sustaining his authority in the region.
Finally the Nawab resorted to borrowing huge sums from the British East India Company, erupting as a scandal in the British Parliament. The Nawab of Arcot finally gave the British the right to collect taxes and levies from the southern region in lieu of the money he had borrowed. The East India Company took advantage of the situation and plundered all the wealth of the people in the name of tax collection. They even leased the country in 1750’s to a savage warrior Muhammed Yusuf Khan (alias Marutha Nayagam), who killed many of the Polygars including and later got himself killed by the Arcot British forces.
Many of the Polygars submitted, only with the exception of Katta-bomman.

[edit] Events
Kattabomman refused to pay his dues and for a long time refused to meet Jackson the Collector of the East India Company. Finally, he met Jackson at Ramalinga Vilasam, the palace of Sethupathi of Ramanathapuram. The meeting turned violent and ended in a skirmish in which the Deputy Commandant of the Company’s forces, Clarke was slain. Kattabomman and his men fought their way to freedom and safety, but Thanapathi Pillai, Kattabomman’s secretary was taken prisoner.
The Commission of Enquiry that went into the incident fixed the blame on Jackson and relieved him of his post, thinking the Company’s plan to take over the entire country gradually could be marred by Jackson’s fight with Veerapandiya Kattabomman.
The new Collector of Tirunelveli wrote to Kattabomman calling him for a meeting on 16 March, 1799. Kattabomman wrote back citing the extreme drought conditions for the delay in the payment of dues and also demanded that all that was robbed off him at Ramanathapuram be restored to him. The Collector wanted the ruling house of Sethupathis to prevent Kattabomman from aligning himself with the enemies of the Company and decided to attack Kattabomman.
The British also instigated his long time feuding neighbor Ettayapuram Poligar to make provocative wars over Kattabomman on their long pending territorial disputes.

[edit] War
Kattabomman refused to meet the Collector and a fight broke out. Under Major Bannerman, the army stood at all the four entrances of Panchalankurichi’s fort. At the southern end, Lieutenant Collins was on the attack. When the fort’s southern doors opened, Kattabomman and his forces audaciously attacked the corps stationed at the back of his fort, and slew their commander Lt. Collins.
The British after suffering heavy losses, decided to wait for reinforcements and heavy artillery from Palayamkottai. Sensing that his fort could not survive a barrage from heavy cannons, Kattabomman left the fort that night.
A price was set on Kattabomman’s head. Thanapathi Pillai and 16 others were taken prisoners. Thanapathi Pillai was executed and his head perched on a bamboo pole was displayed at Panchalankurichi to demoralise the resisters. Soundra Pandian Nayak, another rebel leader, was brutally done to death by having his brains dashed against a village wall.

[edit] Capture and Sentence
Veerapandiya Kattabomman hid in so many places including thirumayam, virachilai and finally stayed at Kolarpatti at Rajagopala Naicker’s house where the forces surrounded the house. Kattabomman and his aides fled from there and took refuge in the Thirukalambur forests close to Pudu-k-kottai. Bannerman ordered the Raja of Pudukkottai to arrest Kattabomman. Accordingly, Kattabomman was captured and on October 16, 1799 the case was taken up (nearly three weeks after his arrest near Pudukkottai).
After a summary trial, Kattabomman was hanged unceremoniously on a Tamarind tree in Kayathar (near Thirunelveli).
Some of the other noteworthy persons who were hanged along with Kattabomman were Veeraghechayan Naicker, Dali Ethalappa Naicker and Palayakarrars of Kaadalkudi, Nagalapuram Puthur, Vripachy, Sivagangai, to death by hanging on charges of treason.

[edit] Aftermath
The Fort of Panchalankurichi was razed to the ground and all of Kattabomman’s wealth was looted by the English soldiers. Few years later, after the second Polygar war, the site of the captured fort was ploughed up and sowed with castor oil and salt so that it should never again be inhabited by the orders of the colonial government.

[edit] Legend and folklore
In subsequent years, a good deal of legend and folklore developed around Kattabomman and the Marudu Brothers. Kayatharu, where Kattabomman was executed has remained a place of political pilgrimage.
In his Tinnevelly Gazetteer of 1917, H. R. Pate notes the presence, in Kayatharu, of "a great pile of stones of all sizes, which represents the accumulated offerings by wayfarers of the past hundred years. Folk songs recalling the heroism of the Poligar leaders remain alive in Tamil Nadu to this day..."
The popular Tamil slang for a traitor or committing treason is Ettapa or Ettapan, courtesy the Ettayapuram Polygar whom the British later conferred the title of Raja. But it is disputed that Ettapan committed treason Kattabomman was arrested by King of Pudukottai. The Campa Cola ground in Chennai belongs/belonged to Ettappan family. Lately there is cry that unfair portrayal of Ettappan in the film Kattabomman in which actor Sivaji Ganesan gave a great performance, is the main cause for this. It seems that Ma.Po.Si(Ma.Po.Sivanyanam) who wrote the dialogues for the film had some misunderstanding with the Ettappan family.

[edit] Honor and Monuments
Kattabomman became thus the pivot of the emerging feeling of Tamil nationhood. His story is celebrated in many legends and epic poetry in Tamil. Kattabomman is today recognised by the government as one of the earliest independence fighters opposing the British and has been hailed as the inspiration behind the first battle of independence of 1857, which the British called the Sepoy Mutiny.
In 1974, the Government of Tamil Nadu constructed a new Memorial fort. The Memorial Hall has beautiful paintings on the walls depicting the heroic deeds of the saga which gives a good idea about the history of the period. A cemetery of British soldiers are also seen near the fort.
The remnants of the old fort are protected by the Archaeological Survey of India.
At Kayathar, near Tirunelveli on the present day NH7, the place where he was hanged, there is another memorial for Kattabomman.
To commemorate the bicentenary on 16 October 1999 of Kattabomman’s hanging, the Government of India brought out a postal stamp in his honour.
India's premier communication nerve centre of the Indian Navy, at Vijayanarayanam, about 40 km from here, is named as INS Kattabomman.
Till recently (1999) the state transport buses of Kanniyakumari and Thirunelveli Districts were named Kattabomman Transport Corporation.
Veerapandia Kattabomman Panpattu Kazhagam (Veerapandia Kattabomman Cultural association) is an organisation named in his honour.
The district administration celebrates `Veerapandia Kattabomman festival' at Panchalankurichi on his anniversaries.

[edit] Movie
See Veerapandiya Kattabomman (film)
Much of the modern currency of the legend comes from the 1959 motion picture starring Chevalier Sivaji Ganesan in lead role portraying the life of Veerapandiya Kattabomman. The Movie was directed by B.R. Panthulu, which in turn earned the Actor many international awards, and is one movie the Thespian is most remembered for his 45 years in filmdom, hitting his peak in the film Veerapandya Kattabomman...

[edit] Further Sources
Official Thoothukudi District Site on Tourist Information
Kattabomman Festival

E.V.RAMASWMY NAIKER:FATHER OF DRAVIDA KAZAGHAM


Periyar E. V. Ramasamy and the eradication of caste
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It has been suggested that this article or section be merged into Periyar E. V. Ramasamy. (Discuss)
Periyar E. V. Ramasamy[1] (Tamil: பெரியார், Kannada: ಪೆರಿಯಾರ್ ) (September 17, 1879 – December 24, 1973), also known as Ramaswami, EVR, Thanthai Periyar, or Periyar, was a Dravidian social reformer and politician from India, who founded the Self-Respect Movement and Dravidar Kazhagam.[2][3][4] On the caste system in India, Periyar dealt harshly with the practice of discrimination and its subordination of the different levels it created in society. He attacked those who used the system to take advantage of the masses through exploitation and subjugation.
Contents[hide]
1 Philosophy
2 Hereditary Education Policy
3 Removal of caste names
4 Inter-caste marriages
5 Service to the backward classes
6 Notes
//

[edit] Philosophy
Periyar felt that a small number of cunning people created caste distinctions in order to dominate over society. That was why he emphasized the view that we must first develop self-respect and learn to analyze propositions rationally. A self-respecting rationalist will readily realize that caste system has been stifling self-respect and therefore he will strive to get rid of this menace. One of Periyar's quotes on caste was, "a sizable population today remains as Untouchables, and another sizable population exists in the name of Sudras and as serfs, coolies and menials. Who wants an independence that cannot help change these things? Who wants religion, scriptures and gods, which cannot bring about a change in this sphere"?[5]
Periyar explained that the caste system in south India is, due to Indo-Aryan influence, linked with the arrival of Brahmins from the north. Ancient Tamil Nadu (part of Tamilakkam) had a different stratification of society in four or five regions (Tinai), determined by natural surroundings and adequate means of living.[6] Periyar also mentions that birds, animals, and worms, which are considered to be devoid of rationalism do not create castes, or differences of high and low in their own species. But man considered to be a rational being, is suffering from these because of religion. He further explains that amongst dogs you do not have a Brahmin dog, or a Pariah (untouchable) dog. Among donkeys and monkeys we also do not find such things. But, amongst men there is such discrimination.[7]
Periyar argued on how a person with an iota of sense or rationalism in could do such things such as giving special treatment only to Brahmins. Some examples practiced were for lower castes to fall at their feet and to even, sometimes, wash their feet and drink that water. Periyar explains that if this is Hindu doctrine and philosophy, such a religion must go. He gives examples of rituals such as christening, house warming, marriage, and for puberty, that they are for the Brahmin's gain as the only ones to conduct these occasions. We do not respect our knowledge nor are we ashamed of our actions. Are we merely a mass of flesh and bones? Why should anybody get angry when I say all these to make you think over. Who is responsible of our degradation? Is it religion or government"?[7]
Gandhi advocated for the caste system in its preservation. On the question of Untouchables being prevented from drawing water from wells and entering temples, Gandhi suggested having separate wells and temples made for them instead.[8] Periyar argued against this by demanding the Vedas of Indo-Aryans to be burnt and their deities to be destroyed since it was their creation of the castes and Untouchables. He also went on to state that "it was absurd to quote religion, god, or religious doctrines to render people as lowest castes".[9]
Periyar argued that the caste system has "perverted peoples ideas about human conduct. The principle of different codes of conduct for each caste based on birth and life, led in accordance with it for centuries, have spoiled the Hindu mentality almost beyond repair, and destroyed the idea of uniformity in conduct. Graded inequality has got so much into the Hindu blood that general intelligence is warped and refused to mend even after English education and higher standards of living".[10]

[edit] Hereditary Education Policy
Main article: Hereditary Education Policy
In 1952, Rajaji introduced a new education policy based on family vocation which its opponents dubbed Kula Kalvi Thittam (Hereditary Education Policy). As per this policy, schools will work in the morning and students had to compulsorily learn the family vocation of their caste in the afternoon. Thus, a carpenter’s son would learn carpentry, a priest's son chanting hymns, and a barber’s son would learn hair cutting and shaving after school.[11] Periyar felt that this scheme was a clever device against Dalits and Other Backward Classes as their first generation was getting educated only then.[12][13]
Periyar demanded its withdrawal and launched protests against the Kula Kalvi Thittam which he felt was caste-based and was aimed at maintaining caste hegemony. Rajaji quit in 1954, and his successor Kamaraj scrapped it after becoming chief minister.[14][15]

[edit] Removal of caste names
Periyar realized that the domination of Brahmins was not restricted to the spheres of administration and worship. It was found that most of the hotels in Tamil Nadu indicated on the name boards that they were maintained by Brahmins and only served Brahmins. Periyar organized agitations throughout Tamil Nadu for the removal of the words "for the brahmins"[16] and "by the Brahmins"[16] from the name boards of hotels. He drew the attention of the common people and particularly the philanthropists to this practice in the chowltries of feeding the Brahmins and non-Brahmins separately. Today this practice is no longer in existence.[16]

[edit] Inter-caste marriages
Periyar encouraged inter-caste marriages in order to combat the superstitions of the caste system practiced in India. He pointed out that a marriage is a contract between a young woman and a young man and it is not a function for the parents to get involved in for a reason or another. Generally, orthodox elders arranged the marriages of their children and tried to perpetuate the dowry system. One of the projects of the Self-Respect Movement started by Periyar was to make young people realize that a marriage is the concern of a young man and a young woman and that other considerations brought in by the parents were utterly irrelevant. The Self-Respect Movement also pointed out that there were facilities for registering marriages and that the practice of employing Brahmin priests to conduct the marriages betrayed the superstition of the concerned people and encouraged exploitation by Brahmins. In the course of over the past fifty years, thousands of weddings between people of different communities and without the intervention of Brahmin priests have taken place as a result of the influence that the Self-Respect Movement has exerted on society. Arignar Anna in his capacity as Chief Minister of Tamil Nadu passed a law in 1967 by which marriages conducted without the intervention of priests became lawful marriages.[16]

[edit] Service to the backward classes
As soon as Periyar entered the Congress, he realized that the Brahmins had many more government jobs than the non-Brahmins and that higher education was more or less their prerogative. He wanted the Congress to pass a resolution demanding communal representation in education and in employment. Though he tried hard for five years continuously, he could not persuade the Congress party to realize the need for such a resolution. Therefore he left the Congress, supported the Justice party, started the Self-Respect Movement and finally got the government of Madras to pass a law on communal representation in education and employment.[16]
Kumarasami Kamaraj was thoroughly convinced that Periyar was only demanding justice for the non-Brahmins who had been neglected and exploited by certain sections of the people for hundreds of years. Therefore he readily accepted Periyar's suggestion that poor people should have free education. When Kamaraj became Chief Minister of Madras he allowed all children to have free education up to standard ten. Through Periyar's spirit of social service, Kamaraj introduced the free mid-day meal scheme for school children and later granted free books and free clothes to school children. When Kalaignar Karunanidhi was Chief Minister in 1969, he extended free education up to the pre-university class. As a result of Periyar's devoted service for the cause of the under privileged, scheduled caste men and women occupy high positions in government offices and also serve as doctors and engineers.[16]

[edit] Notes
^ A biographical sketch
^ Thomas Pantham, Vrajendra Raj Mehta, Vrajendra Raj Mehta, (2006). Political Ideas in Modern India: thematic explorations. Sage Publications. ISBN 0761934200. http://books.google.com/books?vid=ISBN0761934200&id=KJejtAaonsEC&pg=PA48&lpg=PA48&dq=%22Self-respect+movement%22&ie=ISO-8859-1&output=html&sig=2MFf1OTrHpydPFBq6ZS4SdlaHjs.
^ N.D. Arora/S.S. Awasthy. Political Theory and Political Thought. ISBN 8124111642. http://books.google.com/books?vid=ISBN8124111642&id=szBpnYfmH0cC&pg=PA425&lpg=PA425&dq=%22Self-respect+movement%22&ie=ISO-8859-1&output=html&sig=zyuKCxtk4jFplHL8Y_JeaiDUb94.
^ Thakurta, Paranjoy Guha and Shankar Raghuraman (2004) A Time of Coalitions: Divided We Stand, Sage Publications. New Delhi, p. 230.
^ Gopalakrishnan, Periyar: Father of the Tamil race, pp. 60 & 61.
^ Diehl, E.V. Ramasamy Naiker-Periyar, p. 61.
^ a b Veeramani, Collected Works of Periyar, pp. 72 & 73.
^ Veeramani, Collected Works of Periyar, p. 523.
^ Veeramani, Collected Works of Periyar, p. 511.
^ Veeramani, Collected Works of Periyar, p. 463.
^ Kumar, P.C. Vinoj (17 September 2004). "What if Periyar had not been born?". Sify.com. http://sify.com/news/politics/fullstory.php?id=13569138. Retrieved on 2007-01-02.
^ Kandasamy,. Fuzzy and Neutrosopohc Analysis of Periyar's Views on Untouchability. p. 266. http://books.google.com/books?id=hgb-MKcsSR0C&printsec=frontcover&dq=Fuzzy+and+neutrosophic+analysis+of+Periyar%27s+views+on+untouchability#PPA266,M1.
^ Kandasamy,. Fuzzy and Neutrosopohc Analysis of Periyar's Views on Untouchability. p. 326. http://books.google.com/books?id=hgb-MKcsSR0C&printsec=frontcover&dq=Fuzzy+and+neutrosophic+analysis+of+Periyar%27s+views+on+untouchability#PPA326,M1.
^ Kandasamy,. Fuzzy and Neutrosopohc Analysis of Periyar's Views on Untouchability. p. 111. http://books.google.com/books?id=hgb-MKcsSR0C&printsec=frontcover&dq=Fuzzy+and+neutrosophic+analysis+of+Periyar%27s+views+on+untouchability#PPA111,M1.
^ Kandasamy,. Fuzzy and Neutrosopohc Analysis of Periyar's Views on Untouchability. p. 262. http://books.google.com/books?id=hgb-MKcsSR0C&printsec=frontcover&dq=Fuzzy+and+neutrosophic+analysis+of+Periyar%27s+views+on+untouchability#PPA262,M1.
^ a b c d e f Gopalakrishnan, Periyar: Father of the Tamil race, pp. 45-49.
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